X79n1557_聯燈會要
卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要目次
卷第一 序 毗婆尸佛 尸棄佛 毗舍浮佛 拘留孫佛 拘那含牟尼佛 迦葉佛 釋迦牟尼佛 竺干應化賢聖 西天祖師 初祖摩訶大迦葉 二祖阿難陀 三祖商那和修 四祖優婆鞠多 五祖提多迦 六祖彌遮迦 七祖婆須密 八祖佛陀難提 九祖伏䭾密多 十祖脅尊者 卷第二 十一祖富那夜奢 十二祖馬鳴 十三祖迦毗摩羅 十四祖龍樹 十五祖迦提婆 十六祖羅睺羅 十七祖僧迦難提 十八祖耶舍多 十九祖鳩摩羅多 二十祖阇夜多 二十一祖婆修盤頭 二十二祖摩拏羅 二十三祖鶴勒那 二十四祖師子 二十五祖婆舍斯多 二十六祖不如密多 二十七祖般若多羅 二十八祖菩提達磨 東土祖師 二祖慧可大師 三祖僧璨大師 四祖道信大師 五祖弘忍大師 六祖慧能大師 四祖道信大師旁出法嗣一人 牛頭第一世 金陵牛頭法融禪師 牛頭第二世 金陵牛頭法融禪師法嗣一人 金陵牛頭智巖禪師 牛頭三世四世無機緣不載 牛頭第五世 金陵牛頭法威禪師法嗣三人(師見法持。持見惠方。方見二
【現代漢語翻譯】 現代漢語譯本 《聯燈會要》目錄
卷第一 序 毗婆尸佛（Vipasyin Buddha） 尸棄佛（Sikhin Buddha） 毗舍浮佛（Visvabhu Buddha） 拘留孫佛（Krakucchanda Buddha） 拘那含牟尼佛（Kanakamuni Buddha） 迦葉佛（Kasyapa Buddha） 釋迦牟尼佛（Sakyamuni Buddha） 竺干應化賢聖 西天祖師 初祖摩訶迦葉（Mahakasyapa） 二祖阿難陀（Ananda） 三祖商那和修（Sanavasin） 四祖優婆鞠多（Upagupta） 五祖提多迦（Dhritaka） 六祖彌遮迦（Micchaka） 七祖婆須密（Vasumitra） 八祖佛陀難提（Buddhanandi） 九祖伏馱密多（Buddhamitra） 十祖脅尊者（Parsva） 卷第二 十一祖富那夜奢（Punyayashas） 十二祖馬鳴（Asvaghosa） 十三祖迦毗摩羅（Kapimala） 十四祖龍樹（Nagarjuna） 十五祖迦提婆（Kanadeva） 十六祖羅睺羅（Rahulata） 十七祖僧迦難提（Sanghanandi） 十八祖耶舍多（Gayashata） 十九祖鳩摩羅多（Kumarata） 二十祖阇夜多（Jayata） 二十一祖婆修盤頭（Vasubandhu） 二十二祖摩拏羅（Manura） 二十三祖鶴勒那（Haklena） 二十四祖師子（Simha） 二十五祖婆舍斯多（Vasasita） 二十六祖不如密多（Punyamitra） 二十七祖般若多羅（Prajnatara） 二十八祖菩提達磨（Bodhidharma） 東土祖師 二祖慧可大師（Huike） 三祖僧璨大師（Sengcan） 四祖道信大師（Daoxin） 五祖弘忍大師（Hongren） 六祖慧能大師（Huineng） 四祖道信大師旁出法嗣一人 牛頭第一世 金陵牛頭法融禪師（Fayung） 牛頭第二世 金陵牛頭法融禪師法嗣一人 金陵牛頭智巖禪師（Zhiyan） 牛頭三世四世無機緣不載 牛頭第五世 金陵牛頭法威禪師法嗣三人(師見法持。持見惠方。方見二)
【English Translation】 English version Table of Contents for the 'Comprehensive Record of the Lamp'
Volume 1 Preface Vipasyin Buddha, Sikhin Buddha Visvabhu Buddha, Krakucchanda Buddha Kanakamuni Buddha, Kasyapa Buddha Sakyamuni Buddha, Sages and Saints Manifested in India Western Indian Patriarchs 1st Patriarch Mahakasyapa, 2nd Patriarch Ananda 3rd Patriarch Sanavasin, 4th Patriarch Upagupta 5th Patriarch Dhritaka, 6th Patriarch Micchaka 7th Patriarch Vasumitra, 8th Patriarch Buddhanandi 9th Patriarch Buddhamitra, 10th Patriarch Parsva Volume 2 11th Patriarch Punyayashas, 12th Patriarch Asvaghosa 13th Patriarch Kapimala, 14th Patriarch Nagarjuna 15th Patriarch Kanadeva, 16th Patriarch Rahulata 17th Patriarch Sanghanandi, 18th Patriarch Gayashata 19th Patriarch Kumarata, 20th Patriarch Jayata 21st Patriarch Vasubandhu, 22nd Patriarch Manura 23rd Patriarch Haklena, 24th Patriarch Simha 25th Patriarch Vasasita, 26th Patriarch Punyamitra 27th Patriarch Prajnatara, 28th Patriarch Bodhidharma Eastern Land Patriarchs 2nd Patriarch Great Master Huike, 3rd Patriarch Great Master Sengcan 4th Patriarch Great Master Daoxin, 5th Patriarch Great Master Hongren 6th Patriarch Great Master Huineng One Dharma Heir Emerging from the Lineage of the 4th Patriarch, Great Master Daoxin First Generation of Niutou (Ox-Head School) Chan Master Farong of Niutou Mountain in Jinling Second Generation of Niutou One Dharma Heir of Chan Master Farong of Niutou Mountain in Jinling Chan Master Zhiyan of Niutou Mountain in Jinling No Records for the Third and Fourth Generations of Niutou due to Lack of Conditions Fifth Generation of Niutou Three Dharma Heirs of Chan Master Fawei of Niutou Mountain in Jinling (The Master saw Fachih. Fachih saw Huifang. Huifang saw two)
世智巖) 潤州鶴林玄素禪師 宣州安國玄挺禪師 舒州天柱崇慧禪師 牛頭第六世 金陵牛頭慧忠禪師法嗣一人 天臺佛窟巖惟則禪師 潤州鶴林玄素禪師法嗣一人 杭州徑山道欽禪師 牛頭第七世 天臺佛窟巖惟則禪師法嗣一人 天臺云居 智禪師 杭州徑山道欽禪師法嗣一人 杭州鵲巢道林禪師 卷第三 五祖弘忍禪師旁出法嗣三人 北宗神秀大師 嵩山慧安國師 袁州蒙山道明大師 五祖旁出第二世 北宗神秀大師法嗣二人 嵩山普寂禪師(無機緣) 兗州降魔藏禪師 嵩山慧安國師法嗣二人 嵩山破灶墮禪師 嵩山元圭禪師 五祖旁出第三世 嵩山普寂禪師法嗣一人 終南山惟政禪師 五祖旁出第四世 益州無相禪師法嗣一人(師見資州處寂。寂見資州智侁。侁見五祖) 益州保唐無住禪師 六祖慧能禪師法嗣一十五人(南嶽懷讓禪師。見第四卷。青原行思禪師 見第十九卷) 西天崛多三藏 韶州法海禪師 永嘉真覺禪師 司空山本凈禪師 婺州玄策禪師 荷澤神會禪師 信州智常禪師 壽州智通禪師 洪州法達禪師 江西志徹禪師 吉州志誠禪師 廣州志通禪師 西京光宅慧忠國師(吉州耽源
【現代漢語翻譯】 現代漢語譯本 世智巖 潤州鶴林玄素禪師，宣州安國玄挺禪師，舒州天柱崇慧禪師。 牛頭第六世 金陵牛頭慧忠禪師法嗣一人： 天臺佛窟巖惟則禪師 潤州鶴林玄素禪師法嗣一人： 杭州徑山道欽禪師 牛頭第七世 天臺佛窟巖惟則禪師法嗣一人： 天臺云居智禪師 杭州徑山道欽禪師法嗣一人： 杭州鵲巢道林禪師 卷第三 五祖弘忍禪師旁出法嗣三人： 北宗神秀大師，嵩山慧安國師，袁州蒙山道明大師。 五祖旁出第二世 北宗神秀大師法嗣二人： 嵩山普寂禪師(無機緣)，兗州降魔藏禪師。 嵩山慧安國師法嗣二人： 嵩山破灶墮禪師，嵩山元圭禪師。 五祖旁出第三世 嵩山普寂禪師法嗣一人： 終南山惟政禪師 五祖旁出第四世 益州無相禪師法嗣一人(師見資州處寂。寂見資州智侁。侁見五祖)： 益州保唐無住禪師 六祖慧能禪師法嗣一十五人(南嶽懷讓禪師。見第四卷。青原行思禪師見第十九卷)： 西天崛多三藏(Tripitaka of Udda)，韶州法海禪師，永嘉真覺禪師，司空山本凈禪師，婺州玄策禪師，荷澤神會禪師，信州智常禪師，壽州智通禪師，洪州法達禪師，江西志徹禪師，吉州志誠禪師，廣州志通禪師，西京光宅慧忠國師(吉州耽源)
【English Translation】 English version Shizhi Rock Chan Master Xuansu of Helin Monastery in Runzhou, Chan Master Xuanting of Anguo Monastery in Xuanzhou, Chan Master Chonghui of Tianzhu Mountain in Shuzhou. The Sixth Generation of Niutou School One Dharma heir of Chan Master Huizhong of Niutou Mountain in Jinling: Chan Master Weize of Foku Rock in Tiantai Mountain One Dharma heir of Chan Master Xuansu of Helin Monastery in Runzhou: Chan Master Daoqin of Jingshan Mountain in Hangzhou The Seventh Generation of Niutou School One Dharma heir of Chan Master Weize of Foku Rock in Tiantai Mountain: Chan Master Zhi of Yunju in Tiantai Mountain One Dharma heir of Chan Master Daoqin of Jingshan Mountain in Hangzhou: Chan Master Daolin of Magpie's Nest in Hangzhou Volume Three Three collateral Dharma heirs of Chan Master Hongren, the Fifth Patriarch: Great Master Shenxiu of the Northern School, National Teacher Huian of Song Mountain, Great Master Daoming of Meng Mountain in Yuanzhou. The Second Generation of the Collateral Lineage of the Fifth Patriarch Two Dharma heirs of Great Master Shenxiu of the Northern School: Chan Master Puji of Song Mountain (without opportunity), Chan Master Xiangmo Zang of Yanzhou. Two Dharma heirs of National Teacher Huian of Song Mountain: Chan Master Pozuo Duo of Song Mountain, Chan Master Yuangui of Song Mountain. The Third Generation of the Collateral Lineage of the Fifth Patriarch One Dharma heir of Chan Master Puji of Song Mountain: Chan Master Weizheng of Zhongnan Mountain The Fourth Generation of the Collateral Lineage of the Fifth Patriarch One Dharma heir of Chan Master Wuxiang of Yizhou (The master saw Chuji of Zizhou. Chuji saw Zhishen of Zizhou. Zhishen saw the Fifth Patriarch): Chan Master Wuzhu of Baotang in Yizhou Fifteen Dharma heirs of Chan Master Huineng, the Sixth Patriarch (Chan Master Huairang of Nanyue. See Volume Four. Chan Master Xingsi of Qingyuan. See Volume Nineteen): Tripitaka of Udda from the Western Regions, Chan Master Fahai of Shaozhou, Chan Master Zhenjue of Yongjia, Chan Master Benjing of Sikong Mountain, Chan Master Xuance of Wuzhou, Chan Master Shenhui of Heze, Chan Master Zhichang of Xinzhou, Chan Master Zhitong of Shouzhou, Chan Master Fada of Hongzhou, Chan Master Zhiche of Jiangxi, Chan Master Zhicheng of Jizhou, Chan Master Zhitong of Guangzhou, National Teacher Huizhong of Guangzhai in the Western Capital (Tanyuan of Jizhou)
應真禪師附) 卷第四 六祖慧能大師法嗣 南嶽懷讓禪師 南嶽第二世 南嶽懷讓禪師法嗣 江西馬祖道一禪師 南嶽第三世 江西馬祖一禪師法嗣 池州南泉普愿禪師 洪州百丈懷海禪師 廬州歸宗智常禪師 明州大梅海常禪師 杭州鹽官齊安國師 京兆章敬懷惲禪師 幽州盤山寶積禪師 婺州五泄靈默禪師 蒲州麻谷寶徹禪師 卷第五 南嶽下第六世 江西馬祖道一禪師法嗣 分陽大達無業國師 䖍州西堂智藏禪師 越州大珠慧海禪師 信州鵝湖大義禪師 池州杉山智賢禪師 澧州茗溪道行禪師 撫州石鞏慧藏禪師 袁州南源道明禪師 鼎州中邑洪恩禪師 洛京佛光如滿禪師 潭州三角山總禪師 伊闕伏牛自在禪師 湖南東寺如會禪師 池州魯祖寶云禪師 定州柏巖明哲禪師 京兆興善惟寬禪師 洪州百丈惟政禪師 洪州泐潭法會禪師 洪州泐潭常興禪師 毗陵芙蓉大毓禪師 潭州華林善覺禪師 袁州楊岐甄叔禪師 南巖西園曇藏禪師 郢州大陽山伊禪師 江西北蘭山讓禪師 唐州紫玉道通禪師 磁州馬頭神照禪師 五臺山鄧隱峰禪師 潭州龍山和尚 潭州秀溪和尚 鎮州金牛和尚 韶州乳源和尚
【現代漢語翻譯】 現代漢語譯本 （應真禪師附） 卷第四 六祖慧能大師法嗣 南嶽懷讓禪師 南嶽第二世 南嶽懷讓禪師法嗣 江西馬祖道一禪師 南嶽第三世 江西馬祖一禪師法嗣 池州南泉普愿禪師，洪州百丈懷海禪師 廬州歸宗智常禪師，明州大梅法常禪師 杭州鹽官齊安國師，京兆章敬懷惲禪師 幽州盤山寶積禪師，婺州五泄靈默禪師 蒲州麻谷寶徹禪師 卷第五 南嶽下第六世 江西馬祖道一禪師法嗣 汾陽大達無業國師，虔州西堂智藏禪師 越州大珠慧海禪師，信州鵝湖大義禪師 池州杉山智賢禪師，澧州茗溪道行禪師 撫州石鞏慧藏禪師，袁州南源道明禪師 鼎州中邑洪恩禪師，洛京佛光如滿禪師 潭州三角山總禪師，伊闕伏牛自在禪師 湖南東寺如會禪師，池州魯祖寶云禪師 定州柏巖明哲禪師，京兆興善惟寬禪師 洪州百丈惟政禪師，洪州泐潭法會禪師 洪州泐潭常興禪師，毗陵芙蓉大毓禪師 潭州華林善覺禪師，袁州楊岐甄叔禪師 南巖西園曇藏禪師，郢州大陽山伊禪師 江西北蘭山讓禪師，唐州紫玉道通禪師 磁州馬頭神照禪師，五臺山鄧隱峰禪師 潭州龍山和尚，潭州秀溪和尚 鎮州金牛和尚，韶州乳源和尚
【English Translation】 English version (Appended by Zen Master Yingzhen) Volume 4 Successor of the Sixth Patriarch, Great Master Huineng (慧能, Sixth Patriarch of Zen) Zen Master Huairang (懷讓) of Nanyue (南嶽, a mountain in Hunan) Second Generation of Nanyue Successor of Zen Master Huairang (懷讓) of Nanyue (南嶽) Zen Master Mazu Daoyi (馬祖道一) of Jiangxi (江西, a province in China) Third Generation of Nanyue Successor of Zen Master Mazu Daoyi (馬祖道一) of Jiangxi (江西) Zen Master Nanquan Puyuan (南泉普愿) of Chizhou (池州, a city in Anhui), Zen Master Baizhang Huaihai (百丈懷海) of Hongzhou (洪州, ancient name of Nanchang) Zen Master Guizong Zhichang (歸宗智常) of Luzhou (廬州, ancient name of Hefei), Zen Master Damei Fachang (大梅法常) of Mingzhou (明州, ancient name of Ningbo) National Teacher Yanguan Qian (鹽官齊安) of Hangzhou (杭州, a city in Zhejiang), Zen Master Zhangjing Huaiyun (章敬懷惲) of Jingzhao (京兆, ancient name of Xi'an) Zen Master Panshan Baoji (盤山寶積) of Youzhou (幽州, ancient name of Beijing), Zen Master Wuxie Lingmo (五泄靈默) of Wuzhou (婺州, ancient name of Jinhua) Zen Master Magu Baozhe (麻谷寶徹) of Puzhou (蒲州, ancient name of Yuncheng) Volume 5 Sixth Generation under Nanyue Successor of Zen Master Mazu Daoyi (馬祖道一) of Jiangxi (江西) National Teacher Fenyang Dada Wuye (汾陽大達無業), Zen Master Xitang Zhizang (西堂智藏) of Qianzhou (虔州, ancient name of Ganzhou) Zen Master Dazhu Huihai (大珠慧海) of Yuezhou (越州, ancient name of Shaoxing), Zen Master Ehu Dayi (鵝湖大義) of Xinzhou (信州, ancient name of Shangrao) Zen Master Shanshan Zhixian (杉山智賢) of Chizhou (池州), Zen Master Mingxi Daoxing (茗溪道行) of Lizhou (澧州, a city in Hunan) Zen Master Shigong Huizang (石鞏慧藏) of Fuzhou (撫州, a city in Jiangxi), Zen Master Nanyuan Daoming (南源道明) of Yuanzhou (袁州, ancient name of Yichun) Zen Master Zhongyi Hongen (中邑洪恩) of Dingzhou (鼎州, ancient name of Changde), Zen Master Foguang Ruman (佛光如滿) of Luojing (洛京, Luoyang) Zen Master Sanjiaoshan Zong (三角山總) of Tanzhou (潭州, ancient name of Changsha), Zen Master Fu Niu Zizai (伏牛自在) of Yique (伊闕, a mountain pass near Luoyang) Zen Master Dongsi Ruhui (東寺如會) of Hunan (湖南, a province in China), Zen Master Luzu Baoyun (魯祖寶云) of Chizhou (池州) Zen Master Baiyan Mingzhe (柏巖明哲) of Dingzhou (定州, a city in Hebei), Zen Master Xingshan Weikuan (興善惟寬) of Jingzhao (京兆) Zen Master Baizhang Weizheng (百丈惟政) of Hongzhou (洪州), Zen Master Letan Fahui (泐潭法會) of Hongzhou (洪州) Zen Master Letan Changxing (泐潭常興) of Hongzhou (洪州), Zen Master Furong Dayu (芙蓉大毓) of Piling (毗陵, ancient name of Changzhou) Zen Master Hualin Shanjue (華林善覺) of Tanzhou (潭州), Zen Master Yangqi Zhenshu (楊岐甄叔) of Yuanzhou (袁州) Zen Master Nanyan Xiyuan Tanzang (南巖西園曇藏), Zen Master Dayangshan Yi (大陽山伊) of Yingzhou (郢州, ancient name of Zhongxiang) Zen Master Beilanshan Rang (北蘭山讓) of Jiangxi (江西), Zen Master Ziyu Daotong (紫玉道通) of Tangzhou (唐州, ancient name of Tanghe) Zen Master Matou Shenzhao (馬頭神照) of Cizhou (磁州, ancient name of Cixian), Zen Master Deng Yin Feng (鄧隱峰) of Wutai Mountain (五臺山, a mountain in Shanxi) Monk Longshan (龍山) of Tanzhou (潭州), Monk Xiuxi (秀溪) of Tanzhou (潭州) Monk Jinniu (金牛) of Zhenzhou (鎮州, ancient name of Zhengding), Monk Ruyuan (乳源) of Shaozhou (韶州, a city in Guangdong)
洛京黑澗和尚 京兆興平和尚 溫州佛㠗和尚 齊峰和尚 古寺和尚 烏臼和尚 石臼和尚 松山和尚 本溪和尚 石林和尚 浮杯和尚 洞安和尚 百靈和尚 蒙溪和尚 水潦和尚 打地和尚 利山和尚 亮公座主 則公首座 卷第六 南嶽下第三世 江西馬祖道一禪師法嗣下 襄州龐蘊居士 南嶽下第四世 池州南泉普愿禪師法嗣一十一人 趙州觀音從諗禪師 衢州子湖利蹤禪師 終南山雲際禪師 荊州白馬曇照禪師 湖南長沙景岑禪師 鄧州香嚴義端禪師 池州靈鷲閑禪師 鄂州茱萸禪師 日子和尚 陸亙大夫 甘贄行者 卷第七 南嶽下第四世 洪州百丈懷海禪師法嗣一十三人 潭州大偽靈祐禪師 筠州黃檗希運禪師 廣州和安通禪師 杭州大慈寰中禪師 天臺平田普岸禪師 筠州五峰常觀禪師 潭州石霜性空禪師 福州長慶大安禪師 福州古靈神贊禪師 洪州東山慧禪師 江州龍雲臺禪師 京兆府衛國道禪師 清田和尚 廬山歸宗智常禪師法嗣四人 福州芙蓉靈訓禪師 漢南高亭禪師 新羅大茅禪師 五臺智通禪師 明州大梅法常禪師法嗣 天龍和尚 秀州鹽官齊安國師法
【現代漢語翻譯】 現代漢語譯本 洛京黑澗和尚（Luojing Heijian Heshang） 京兆興平和尚（Jingzhao Xingping Heshang） 溫州佛㠗和尚（Wenzhou Fo Zhou Heshang） 齊峰和尚（Qifeng Heshang） 古寺和尚（Gusi Heshang） 烏臼和尚（Wujiu Heshang） 石臼和尚（Shijiu Heshang） 松山和尚（Songshan Heshang） 本溪和尚（Benxi Heshang） 石林和尚（Shilin Heshang） 浮杯和尚（Fubei Heshang） 洞安和尚（Dongan Heshang） 百靈和尚（Bailing Heshang） 蒙溪和尚（Mengxi Heshang） 水潦和尚（Shuiliao Heshang） 打地和尚（Dadi Heshang） 利山和尚（Lishan Heshang） 亮公座主（Liang Gong Zuozhu） 則公首座（Ze Gong Shouzuo） 卷第六 南嶽下第三世 江西馬祖道一禪師（Jiangxi Mazu Daoyi Chanshi）法嗣下 襄州龐蘊居士（Xiangzhou Pang Yun Jushi） 南嶽下第四世 池州南泉普愿禪師（Chizhou Nanquan Puyuan Chanshi）法嗣一十一人 趙州觀音從諗禪師（Zhaozhou Guanyin Congshen Chanshi） 衢州子湖利蹤禪師（Quzhou Zihu Lizong Chanshi） 終南山雲際禪師（Zhongnanshan Yunji Chanshi） 荊州白馬曇照禪師（Jingzhou Baima Tanzhao Chanshi） 湖南長沙景岑禪師（Hunan Changsha Jingcen Chanshi） 鄧州香嚴義端禪師（Dengzhou Xiangyan Yiduan Chanshi） 池州靈鷲閑禪師（Chizhou Lingjiu Xian Chanshi） 鄂州茱萸禪師（Ezhou Zhuyu Chanshi） 日子和尚（Rizi Heshang） 陸亙大夫（Lu Xuan Daifu） 甘贄行者（Gan Zhi Xingzhe） 卷第七 南嶽下第四世 洪州百丈懷海禪師（Hongzhou Baizhang Huaihai Chanshi）法嗣一十三人 潭州大偽靈祐禪師（Tanzhou Dawei Lingyou Chanshi） 筠州黃檗希運禪師（Yunzhou Huangbo Xiyun Chanshi） 廣州和安通禪師（Guangzhou He'an Tong Chanshi） 杭州大慈寰中禪師（Hangzhou Daci Huanzhong Chanshi） 天臺平田普岸禪師（Tiantai Pingtian Pu'an Chanshi） 筠州五峰常觀禪師（Yunzhou Wufeng Changguan Chanshi） 潭州石霜性空禪師（Tanzhou Shishuang Xingkong Chanshi） 福州長慶大安禪師（Fuzhou Changqing Da'an Chanshi） 福州古靈神贊禪師（Fuzhou Guling Shenzan Chanshi） 洪州東山慧禪師（Hongzhou Dongshan Hui Chanshi） 江州龍雲臺禪師（Jiangzhou Longyuntai Chanshi） 京兆府衛國道禪師（Jingzhao Fu Weiguo Dao Chanshi） 清田和尚（Qingtian Heshang） 廬山歸宗智常禪師（Lushan Guizong Zhichang Chanshi）法嗣四人 福州芙蓉靈訓禪師（Fuzhou Furong Lingxun Chanshi） 漢南高亭禪師（Hannan Gaoting Chanshi） 新羅大茅禪師（Xinluo Damou Chanshi） 五臺智通禪師（Wutai Zhitong Chanshi） 明州大梅法常禪師（Mingzhou Damei Fachang Chanshi）法嗣 天龍和尚（Tianlong Heshang） 秀州鹽官齊安國師（Xiuzhou Yanguan Qi'an Guoshi）
【English Translation】 English version Luojing Heijian Heshang (Luojing Black Creek Monk) Jingzhao Xingping Heshang (Jingzhao Xingping Monk) Wenzhou Fo Zhou Heshang (Wenzhou Buddha Zhou Monk) Qifeng Heshang (Qifeng Monk) Gusi Heshang (Ancient Temple Monk) Wujiu Heshang (Wujiu Monk) Shijiu Heshang (Stone Mortar Monk) Songshan Heshang (Pine Mountain Monk) Benxi Heshang (Benxi Monk) Shilin Heshang (Stone Forest Monk) Fubei Heshang (Floating Cup Monk) Dongan Heshang (Dongan Monk) Bailing Heshang (Bailing Monk) Mengxi Heshang (Mengxi Monk) Shuiliao Heshang (Waterlogged Monk) Dadi Heshang (Ground-hitting Monk) Lishan Heshang (Li Mountain Monk) Liang Gong Zuozhu (Venerable Liang Gong) Ze Gong Shouzuo (Chief Monk Ze Gong) Chapter Six Third Generation under Nanyue Under the Dharma Descendants of Zen Master Daoyi of Mazu (Grand Master Ma) in Jiangxi Layman Pang Yun of Xiangzhou Fourth Generation under Nanyue Eleven Dharma Descendants of Zen Master Puyuan of Nanquan (Southern Spring) in Chizhou Zen Master Congshen of Guanyin (Avalokiteśvara) in Zhaozhou Zen Master Lizong of Zihu (Lake Zi) in Quzhou Zen Master Yunji of Zhongnan Mountain Zen Master Tanzhao of Baima (White Horse) in Jingzhou Zen Master Jingcen of Changsha (Long Sands) in Hunan Zen Master Yiduan of Xiangyan (Fragrant Cliff) in Dengzhou Zen Master Xian of Lingjiu (Vulture Peak) in Chizhou Zen Master Zhuyu (Cornel) in Ezhou Monk Rizi (Sun-like) Daifu Lu Xuan (Official Lu Xuan) Practitioner Gan Zhi Chapter Seven Fourth Generation under Nanyue Thirteen Dharma Descendants of Zen Master Huaihai of Baizhang (Hundred Zhangs) in Hongzhou Zen Master Lingyou of Dawei (Great Pseudo) in Tanzhou Zen Master Xiyun of Huangbo (Yellow檗) in Yunzhou Zen Master He'an Tong in Guangzhou Zen Master Huanzhong of Daci (Great Compassion) in Hangzhou Zen Master Pu'an of Pingtian (Flat Field) in Tiantai Zen Master Changguan of Wufeng (Five Peaks) in Yunzhou Zen Master Xingkong of Shishuang (Stone Frost) in Tanzhou Zen Master Da'an of Changqing (Eternal Celebration) in Fuzhou Zen Master Shenzan of Guling (Ancient Spirit) in Fuzhou Zen Master Hui of Dongshan (East Mountain) in Hongzhou Zen Master Longyuntai in Jiangzhou Zen Master Weiguo Dao in Jingzhao Prefecture Monk Qingtian (Clear Field) Four Dharma Descendants of Zen Master Zhichang of Guizong (Returning to the Source) in Lushan Zen Master Lingxun of Furong (Hibiscus) in Fuzhou Zen Master Gaoting (High Pavilion) in Hannan Zen Master Damou of Silla Zen Master Zhitong of Wutai Dharma Descendant of Zen Master Fachang of Damei (Great Plum) in Mingzhou Monk Tianlong (Heavenly Dragon) National Teacher Qi'an of Yanguan (Salt Official) in Xiuzhou
嗣 關南道常禪師 京兆府章敬懷惲禪師法嗣三人 金州操禪師 朗州古堤和尚 福州龜山智真禪師 幽州盤山寶積禪師法嗣 鎮州普化和尚 蒲州麻谷寶徹禪師法嗣 壽州良遂座主 䖍州西堂智藏禪師法嗣 䖍州處微禪師 湖南東寺如會禪師法嗣 吉州薯山慧超禪師 荊州永嘉靈湍禪師法嗣三人(師見馬祖) 湖南上林戒靈禪師 湖南祇林和尚 秘魔巖和尚 南嶽下第五世 趙州觀音從諗禪師法嗣六人 楊州光孝慧覺禪師 隴州國清奉禪師 婺州新建禪師 洪州嚴陽尊者 杭州多福和尚 益州西穆和尚 衢州子湖利蹤禪師法嗣三人 日容遠禪師 紫桐和尚 漳州浮石和尚 卷第八 南嶽下第五世 長沙景岑禪師法嗣一人 明州雪竇常通禪師 鄂州茱萸禪師法嗣一人 石梯和尚 潭州大溈靈禪師法嗣一十一人 袁州仰山惠寂禪師 鄧州香嚴智閑禪師 杭州徑山洪諲禪師 福州雙峰禪師 福州九峰慈慧禪師 徐州定山神英禪師 襄州延慶法端禪師 益州應天和尚 元康和尚 京兆米和尚 常侍王公敬 筠州黃檗希運禪師法嗣上四人 睦州陳尊宿 福州烏石靈觀禪師 杭州千頃楚南禪師
【現代漢語翻譯】 現代漢語譯本 嗣
關南道常禪師
京兆府章敬懷惲禪師法嗣三人：
金州操禪師，朗州古堤和尚，福州龜山智真禪師。
幽州盤山寶積禪師法嗣：
鎮州普化和尚。
蒲州麻谷寶徹禪師法嗣：
壽州良遂座主。
虔州西堂智藏禪師法嗣：
虔州處微禪師。
湖南東寺如會禪師法嗣：
吉州薯山慧超禪師。
荊州永嘉靈湍禪師法嗣三人（師見馬祖）：
湖南上林戒靈禪師，湖南祇林和尚，秘魔巖和尚。
南嶽下第五世
趙州觀音從諗禪師法嗣六人：
揚州光孝慧覺禪師，隴州國清奉禪師，婺州新建禪師，洪州嚴陽尊者，杭州多福和尚，益州西穆和尚。
衢州子湖利蹤禪師法嗣三人：
日容遠禪師，紫桐和尚，漳州浮石和尚。
卷第八
南嶽下第五世
長沙景岑禪師法嗣一人：
明州雪竇常通禪師。
鄂州茱萸禪師法嗣一人：
石梯和尚。
潭州大溈靈祐禪師法嗣一十一人：
袁州仰山慧寂禪師，鄧州香嚴智閑禪師，杭州徑山洪諲禪師，福州雙峰禪師，福州九峰慈慧禪師，徐州定山神英禪師，襄州延慶法端禪師，益州應天和尚，元康和尚，京兆米和尚，常侍王公敬。
筠州黃檗希運禪師法嗣上四人：
睦州陳尊宿，福州烏石靈觀禪師，杭州千頃楚南禪師。
【English Translation】 English version Successors
Zen Master Daochang of Guannan
Three Dharma successors of Zen Master Huaiyun of Zhangjing Temple in Jingzhao Prefecture:
Zen Master Cao of Jinzhou, Monk Guti of Langzhou, Zen Master Zhizhen of Guishan Mountain in Fuzhou.
Dharma successor of Zen Master Baoji of Panshan Mountain in Youzhou:
Monk Puhua of Zhenzhou.
Dharma successor of Zen Master Baoche of Magu Mountain in Puzhou:
Zuozhu Liang Sui of Shouzhou.
Dharma successor of Zen Master Zhizang of Xitang Temple in Qianzhou:
Zen Master Chuwei of Qianzhou.
Dharma successor of Zen Master Ruhui of Dongsi Temple in Hunan:
Zen Master Huichao of Shushan Mountain in Jizhou.
Three Dharma successors of Zen Master Lingtuan of Yongjia in Jingzhou (The Master met Mazu):
Zen Master Jieling of Shanglin Temple in Hunan, Monk Qilin of Hunan, Monk of Secret Demon Cliff.
Fifth Generation under Nanyue
Six Dharma successors of Zen Master Zhaozhou Guanyin Congshen:
Zen Master Huijue of Guangxiao Temple in Yangzhou, Zen Master Feng of Guoqing Temple in Longzhou, Zen Master Xinjian of Wuzhou, Venerable Yanyang of Hongzhou, Monk Duofu of Hangzhou, Monk Ximu of Yizhou.
Three Dharma successors of Zen Master Lizong of Zihu in Quzhou:
Zen Master Riyong Yuan, Monk Zitong, Monk Fushi of Zhangzhou.
Chapter 8
Fifth Generation under Nanyue
One Dharma successor of Zen Master Jingcen of Changsha:
Zen Master Changtong of Xuedou in Mingzhou.
One Dharma successor of Zen Master Zhuyu of Ezhou:
Monk Shiti.
Eleven Dharma successors of Zen Master Lingyou of Dawei in Tanzhou:
Zen Master Huiji of Yangshan Mountain in Yuanzhou, Zen Master Zhixian of Xiangyan in Dengzhou, Zen Master Hongyin of Jingshan Mountain in Hangzhou, Zen Master Shuangfeng of Fuzhou, Zen Master Cihui of Jiufeng Mountain in Fuzhou, Zen Master Shenying of Dingshan Mountain in Xuzhou, Zen Master Faduan of Yanqing Temple in Xiangzhou, Monk Yingtian of Yizhou, Monk Yuankang, Monk Mi of Jingzhao, Attendant Wang Gongjing.
Top Four Dharma successors of Zen Master Xiyun of Huangbo Mountain in Yunzhou:
Elder Chen of Muzhou, Zen Master Lingguan of Wushi Temple in Fuzhou, Zen Master Chunan of Qianqing in Hangzhou.
相國裴公休 卷第九 南嶽下第五世 筠州黃檗希運禪師法嗣下 鎮州臨濟義玄禪師 卷第十 南嶽下第五世 福州長慶大安禪師法嗣六人 益州大隨法真禪師 韶州靈樹如敏禪師 福州壽山師解禪師 福州靈云志勤禪師 臺州浮江和尚 南臺鄭十三娘子 筠州高安大愚禪師法嗣一人 筠州末山尼瞭然禪師 襄州關南道常禪師法嗣二人 襄州關南道吾禪師 漳州羅漢和尚 福州先雙峰禪師法嗣一人 福州雙古禪師 南嶽下第六世 楊州光孝慧覺禪師法嗣一人 道巘禪師 袁州仰山慧寂禪師法嗣四人 袁州仰山南塔涌禪師 晉州霍山景通禪師 袁州仰山東塔和尚 鄧州佛巖暉禪師 睦州陳尊宿法嗣一人 睦州陳操尚書 鎮州臨濟義玄禪師法嗣一十八人 鎮州保壽沼禪師 鎮州三聖慧然禪師 魏府大覺禪師 魏府興化存獎禪師 鄂州灌溪志閑禪師 幽州談空和尚 定州崔禪禪師 鎮州萬歲和尚 襄州歷村和尚 滄州米倉和尚 克符道者 桐峰庵主 虎溪庵主 覆盆庵主 杉洋庵主 雲山庵主 定上座 奯上座 卷第十一 南嶽下第七世 袁州仰山西塔穆禪師法嗣二人 吉州資福如寶禪師 鴿湖和尚 袁州
【現代漢語翻譯】 現代漢語譯本 相國裴公休（人名） 卷第九 南嶽下第五世 筠州黃檗希運禪師（人名）法嗣下 鎮州臨濟義玄禪師（人名） 卷第十 南嶽下第五世 福州長慶大安禪師（人名）法嗣六人 益州大隨法真禪師（人名） 韶州靈樹如敏禪師（人名） 福州壽山師解禪師（人名） 福州靈云志勤禪師（人名） 臺州浮江和尚（人名） 南臺鄭十三娘子（人名） 筠州高安大愚禪師（人名）法嗣一人 筠州末山尼瞭然禪師（人名） 襄州關南道常禪師（人名）法嗣二人 襄州關南道吾禪師（人名） 漳州羅漢和尚（人名） 福州先雙峰禪師（人名）法嗣一人 福州雙古禪師（人名） 南嶽下第六世 楊州光孝慧覺禪師（人名）法嗣一人 道巘禪師（人名） 袁州仰山慧寂禪師（人名）法嗣四人 袁州仰山南塔涌禪師（人名） 晉州霍山景通禪師（人名） 袁州仰山東塔和尚（人名） 鄧州佛巖暉禪師（人名） 睦州陳尊宿（人名）法嗣一人 睦州陳操尚書（人名） 鎮州臨濟義玄禪師（人名）法嗣一十八人 鎮州保壽沼禪師（人名） 鎮州三聖慧然禪師（人名） 魏府大覺禪師（人名） 魏府興化存獎禪師（人名） 鄂州灌溪志閑禪師（人名） 幽州談空和尚（人名） 定州崔禪禪師（人名） 鎮州萬歲和尚（人名） 襄州歷村和尚（人名） 滄州米倉和尚（人名） 克符道者（人名） 桐峰庵主（人名） 虎溪庵主（人名） 覆盆庵主（人名） 杉洋庵主（人名） 雲山庵主（人名） 定上座（人名） 奯上座（人名） 卷第十一 南嶽下第七世 袁州仰山西塔穆禪師（人名）法嗣二人 吉州資福如寶禪師（人名） 鴿湖和尚（人名） 袁州
【English Translation】 English version Chancellor Pei Gongxiu (person's name) Volume 9 Fifth Generation under Nanyue Lineage of Yunzhou Huangbo Xiyun Zen Master (person's name), lower section Zhenzhou Linji Yixuan Zen Master (person's name) Volume 10 Fifth Generation under Nanyue Six Dharma Heirs of Fuzhou Changqing Daan Zen Master (person's name) Yizhou Dasui Fazhen Zen Master (person's name), Shaozhou Lingshu Rumin Zen Master (person's name) Fuzhou Shoushan Shijie Zen Master (person's name), Fuzhou Lingyun Zhiqin Zen Master (person's name) Taizhou Fujiang Monk (person's name), Nantai Zheng Shisan Niangzi (person's name) One Dharma Heir of Yunzhou Gaoan Dayu Zen Master (person's name) Yunzhou Moshan Ni Liaoran Zen Master (person's name) Two Dharma Heirs of Xiangzhou Guannan Daochang Zen Master (person's name) Xiangzhou Guannan Daowu Zen Master (person's name), Zhangzhou Luohan Monk (person's name) One Dharma Heir of Fuzhou Xian Shuangfeng Zen Master (person's name) Fuzhou Shuanggu Zen Master (person's name) Sixth Generation under Nanyue One Dharma Heir of Yangzhou Guangxiao Huijue Zen Master (person's name) Dao Yan Zen Master (person's name) Four Dharma Heirs of Yuanzhou Yangshan Huiji Zen Master (person's name) Yuanzhou Yangshan Nanta Yong Zen Master (person's name), Jinzhou Huoshan Jingtong Zen Master (person's name) Yuanzhou Yangshan Dongta Monk (person's name), Dengzhou Foyan Hui Zen Master (person's name) One Dharma Heir of Muzhou Chen Zunsu (person's name) Muzhou Chen Cao Shangshu (person's name) Eighteen Dharma Heirs of Zhenzhou Linji Yixuan Zen Master (person's name) Zhenzhou Baoshou Zhao Zen Master (person's name), Zhenzhou Sansheng Huiran Zen Master (person's name) Weifu Dajue Zen Master (person's name), Weifu Xinghua Cunjian Zen Master (person's name) Ezhou Guanxi Zhixian Zen Master (person's name), Youzhou Tankong Monk (person's name) Dingzhou Cui Chan Zen Master (person's name), Zhenzhou Wansui Monk (person's name) Xiangzhou Licun Monk (person's name), Cangzhou Micang Monk (person's name) Ke Fu Daozhe (person's name), Tongfeng Hermitage Master (person's name) Huxi Hermitage Master (person's name), Fupen Hermitage Master (person's name) Shanyang Hermitage Master (person's name), Yunshan Hermitage Master (person's name) Ding Zuoshang (person's name), Hui Zuoshang (person's name) Volume 11 Seventh Generation under Nanyue Two Dharma Heirs of Yuanzhou Yangshan Xita Mu Zen Master (person's name) Jizhou Zifu Rubao Zen Master (person's name), Gehu Monk (person's name) Yuanzhou
仰山南塔光涌禪師法嗣二人 郢州芭蕉慧清禪師 越州清化全怤禪師 鎮州保壽禪師法嗣二人 汝州西院思明禪師 鎮州后保壽禪師 鎮州三聖慧然禪師法嗣二人 鎮州大悲和尚 緇州水陸和尚 魏府大覺禪師法嗣四人 廬州澄心旻德禪師 汝州南院和尚 廬州大覺禪師 荊州竹園山禪師 魏府興化存獎禪師法嗣三人 汝州南院颙禪師 太行山禪房克賓禪師 守廓侍者 幽州談空和尚法嗣一人 池州魯祖教禪師 涿州克符道者法嗣一人 際上座 南嶽下第八世 郢州芭蕉慧清禪師法嗣三人 郢州興陽清讓禪師 汝州芭蕉繼徹禪師 天彭詞殼禪師(或本作彭州承天辭礭禪師) 汝州南院思明禪師法嗣一人 郢州興陽歸靜禪師 汝州南院颙禪師法嗣二人 汝州風穴延沼禪師 汝州穎橋安禪師 南嶽下第九世 汝州風穴延沼禪師法嗣二人 汝州首山省念禪師 汝州廣慧真禪師 南嶽下第十世 前安州首山省念禪師法嗣上一人 汾陽善昭禪師 卷第十二 南嶽下第十世 前汝州首山省念禪師法嗣下九人 汝州葉縣歸省禪師 襄州石門聰禪師 汝州廣慧元璉禪師 潭州神鼎鴻諲禪師 并州承天 嵩禪師 汝州首山志禪師
【現代漢語翻譯】 現代漢語譯本 仰山南塔光涌禪師的法嗣有兩位： 郢州芭蕉慧清禪師，越州清化全怤禪師。 鎮州保壽禪師的法嗣有兩位： 汝州西院思明禪師，鎮州后保壽禪師。 鎮州三聖慧然禪師的法嗣有兩位： 鎮州大悲和尚，緇州水陸和尚。 魏府大覺禪師的法嗣有四位： 廬州澄心旻德禪師，汝州南院和尚， 廬州大覺禪師，荊州竹園山禪師。 魏府興化存獎禪師的法嗣有三位： 汝州南院颙禪師，太行山禪房克賓禪師， 守廓侍者。 幽州談空和尚的法嗣有一位： 池州魯祖教禪師。 涿州克符道者的法嗣有一位： 際上座。 南嶽下第八世 郢州芭蕉慧清禪師的法嗣有三位： 郢州興陽清讓禪師，汝州芭蕉繼徹禪師， 天彭詞殼禪師（或本作彭州承天辭礭禪師）。 汝州南院思明禪師的法嗣有一位： 郢州興陽歸靜禪師。 汝州南院颙禪師的法嗣有兩位： 汝州風穴延沼禪師，汝州穎橋安禪師。 南嶽下第九世 汝州風穴延沼禪師的法嗣有兩位： 汝州首山省念禪師，汝州廣慧真禪師。 南嶽下第十世 前安州首山省念禪師的法嗣（上一位）： 汾陽善昭禪師。 卷第十二 南嶽下第十世 前汝州首山省念禪師的法嗣（下九位）： 汝州葉縣歸省禪師，襄州石門聰禪師， 汝州廣慧元璉禪師，潭州神鼎鴻諲禪師， 并州承天嵩禪師，汝州首山志禪師。
【English Translation】 English version The Dharma heirs of Yanshan Nantuo Guangyong (仰山南塔光涌) Zen Master were two: Yingzhou (郢州) Bajiao Huiqing (芭蕉慧清) Zen Master, Yuezhou (越州) Qinghua Quanfu (清化全怤) Zen Master. The Dharma heirs of Zhenzhou (鎮州) Baoshou (保壽) Zen Master were two: Ruzhou (汝州) Xiyuan Siming (西院思明) Zen Master, Zhenzhou (鎮州) Hou Baoshou (后保壽) Zen Master. The Dharma heirs of Zhenzhou (鎮州) Sansheng Huiran (三聖慧然) Zen Master were two: Zhenzhou (鎮州) Dabei (大悲) Monk, Zizhou (緇州) Shuilu (水陸) Monk. The Dharma heirs of Weifu (魏府) Dajue (大覺) Zen Master were four: Luzhou (廬州) Chengxin Minde (澄心旻德) Zen Master, Ruzhou (汝州) Nanyuan (南院) Monk, Luzhou (廬州) Dajue (大覺) Zen Master, Jingzhou (荊州) Zhuyuanshan (竹園山) Zen Master. The Dharma heirs of Weifu (魏府) Xinghua Cunjian (興化存獎) Zen Master were three: Ruzhou (汝州) Nanyuan Yong (南院颙) Zen Master, Taihangshan (太行山) Chanfang Kebin (禪房克賓) Zen Master, Attendant Shoukuo (守廓). The Dharma heir of Youzhou (幽州) Tankong (談空) Monk was one: Chizhou (池州) Luzu Jiao (魯祖教) Zen Master. The Dharma heir of Zhuozhou (涿州) Kefu (克符) Taoist was one: Jishangzuo (際上座). 8th Generation Below Nanyue (南嶽) The Dharma heirs of Yingzhou (郢州) Bajiao Huiqing (芭蕉慧清) Zen Master were three: Yingzhou (郢州) Xingyang Qingrang (興陽清讓) Zen Master, Ruzhou (汝州) Bajiao Jiche (芭蕉繼徹) Zen Master, Tianpeng (天彭) Cike (詞殼) Zen Master (or possibly Pengzhou (彭州) Chengtian Cique (承天辭礭) Zen Master). The Dharma heir of Ruzhou (汝州) Nanyuan Siming (南院思明) Zen Master was one: Yingzhou (郢州) Xingyang Guijing (興陽歸靜) Zen Master. The Dharma heirs of Ruzhou (汝州) Nanyuan Yong (南院颙) Zen Master were two: Ruzhou (汝州) Fengxue Yanzhao (風穴延沼) Zen Master, Ruzhou (汝州) Yingqiao An (穎橋安) Zen Master. 9th Generation Below Nanyue (南嶽) The Dharma heirs of Ruzhou (汝州) Fengxue Yanzhao (風穴延沼) Zen Master were two: Ruzhou (汝州) Shoushan Shengnian (首山省念) Zen Master, Ruzhou (汝州) Guanghui Zhen (廣慧真) Zen Master. 10th Generation Below Nanyue (南嶽) The Dharma heir of Former Anzhou (安州) Shoushan Shengnian (首山省念) Zen Master (the previous one): Fenyang Shanzhao (汾陽善昭) Zen Master. Chapter 12 10th Generation Below Nanyue (南嶽) The Dharma heirs of Former Ruzhou (汝州) Shoushan Shengnian (首山省念) Zen Master (the following nine): Ruzhou (汝州) Yexian Guisheng (葉縣歸省) Zen Master, Xiangzhou (襄州) Shimen Cong (石門聰) Zen Master, Ruzhou (汝州) Guanghui Yuanlian (廣慧元璉) Zen Master, Tanzhou (潭州) Shending Hongyin (神鼎鴻諲) Zen Master, Bingzhou (并州) Chengtian Song (承天嵩) Zen Master, Ruzhou (汝州) Shoushan Zhi (首山志) Zen Master.
隋州智門罕禪師 汝州仁王評禪師 襄州鹿門慧昭山主 南嶽下第十一世 汾陽善昭禪師法嗣上三人 潭州興化楚圓禪師 筠州大愚守芝禪師 滁州瑯瑘慧覺禪師 卷第十三 南嶽下第十一世 汾陽善昭禪師法嗣下四人 舒州法華全舉禪師 蘄州龍華曉愚禪師 湖州天聖浩泰禪師 南嶽芭蕉谷泉庵主 汝州葉縣歸省禪師法嗣二人 舒州浮山法遠禪師 汝州寶應法昭禪師 襄州石門慈照聦禪師法嗣五人 大乘遵禪師 潤州達觀曇穎禪師 襄州石門了同禪師 處州仁壽嗣珍禪師 都尉李公遵勖 汝州廣慧元璉禪師法嗣一人 侍郎楊公億 南嶽下第十二世 潭州興化楚圓禪師法嗣上二人 洪州黃龍慧南禪師 袁州楊岐方會禪師 卷第十四 南嶽下第十二世 潭州興化楚圓禪師法嗣下三人 洪州翠巖可真禪師 洪州大寧 寬禪師 潭州道吾悟真禪師 筠州大愚守芝禪師法嗣一人 潭州云峰文悅禪師 滁州瑯瑘慧覺禪師法嗣二人 越州姜山方禪師 蘇州定慧信禪師 南嶽下第十三世 洪州黃龍慧南禪師法嗣上八人 洪州黃龍祖心禪師 洪州寶峰克文禪師 潭州云蓋守智禪師 湖州報本元禪師 洪州寶峰洪英禪師 南嶽福嚴
【現代漢語翻譯】 現代漢語譯本 隋州智門罕禪師（Sui Zhou Zhimeng Han Chanshi），汝州仁王評禪師（Ru Zhou Renwang Ping Chanshi），襄州鹿門慧昭山主（Xiang Zhou Luming Huizhao Shanzhu）。 南嶽（Nanyue）下第十一世 汾陽善昭禪師（Fen Yang Shanzhao Chanshi）法嗣上三人 潭州興化楚圓禪師（Tan Zhou Xinghua Chuyuan Chanshi），筠州大愚守芝禪師（Yun Zhou Dayu Shouzhu Chanshi），滁州瑯瑘慧覺禪師（Chu Zhou Langye Huijue Chanshi）。 卷第十三 南嶽（Nanyue）下第十一世 汾陽善昭禪師（Fen Yang Shanzhao Chanshi）法嗣下四人 舒州法華全舉禪師（Shu Zhou Fahua Quanju Chanshi），蘄州龍華曉愚禪師（Qi Zhou Longhua Xiaoyu Chanshi），湖州天聖浩泰禪師（Hu Zhou Tiansheng Haotai Chanshi），南嶽芭蕉谷泉庵主（Nanyue Bajiao Guquan Anzhu）。 汝州葉縣歸省禪師（Ru Zhou Yexian Guisheng Chanshi）法嗣二人 舒州浮山法遠禪師（Shu Zhou Fushan Fayuan Chanshi），汝州寶應法昭禪師（Ru Zhou Baoying Fazhao Chanshi）。 襄州石門慈照聦禪師（Xiang Zhou Shimen Cizhao Cong Chanshi）法嗣五人 大乘遵禪師（Dacheng Zun Chanshi），潤州達觀曇穎禪師（Run Zhou Daguan Tanying Chanshi），襄州石門了同禪師（Xiang Zhou Shimen Liaotong Chanshi），處州仁壽嗣珍禪師（Chu Zhou Renshou Sizhen Chanshi），都尉李公遵勖（Duwei Li Gong Zunxu）。 汝州廣慧元璉禪師（Ru Zhou Guanghui Yuanlian Chanshi）法嗣一人 侍郎楊公億（Shilang Yang Gong Yi）。 南嶽（Nanyue）下第十二世 潭州興化楚圓禪師（Tan Zhou Xinghua Chuyuan Chanshi）法嗣上二人 洪州黃龍慧南禪師（Hong Zhou Huanglong Huinan Chanshi），袁州楊岐方會禪師（Yuan Zhou Yangqi Fanghui Chanshi）。 卷第十四 南嶽（Nanyue）下第十二世 潭州興化楚圓禪師（Tan Zhou Xinghua Chuyuan Chanshi）法嗣下三人 洪州翠巖可真禪師（Hong Zhou Cuiyan Kezhen Chanshi），洪州大寧寬禪師（Hong Zhou Daning Kuan Chanshi），潭州道吾悟真禪師（Tan Zhou Daowu Wuzhen Chanshi）。 筠州大愚守芝禪師（Yun Zhou Dayu Shouzhu Chanshi）法嗣一人 潭州云峰文悅禪師（Tan Zhou Yunfeng Wenyue Chanshi）。 滁州瑯瑘慧覺禪師（Chu Zhou Langye Huijue Chanshi）法嗣二人 越州姜山方禪師（Yue Zhou Jiangshan Fang Chanshi），蘇州定慧信禪師（Su Zhou Dinghui Xin Chanshi）。 南嶽（Nanyue）下第十三世 洪州黃龍慧南禪師（Hong Zhou Huanglong Huinan Chanshi）法嗣上八人 洪州黃龍祖心禪師（Hong Zhou Huanglong Zuxin Chanshi），洪州寶峰克文禪師（Hong Zhou Baofeng Kewen Chanshi），潭州云蓋守智禪師（Tan Zhou Yungai Shouzhu Chanshi），湖州報本元禪師（Hu Zhou Baoben Yuan Chanshi），洪州寶峰洪英禪師（Hong Zhou Baofeng Hongying Chanshi），南嶽福嚴（Nanyue Fuyan）。
【English Translation】 English version Zhimeng Han Chanshi of Suizhou (Sui Zhou Zhimeng Han Chanshi), Renwang Ping Chanshi of Ruzhou (Ru Zhou Renwang Ping Chanshi), Huizhao Shanzhu of Luming in Xiangzhou (Xiang Zhou Luming Huizhao Shanzhu). Eleventh Generation under Nanyue (Nanyue) The first three Dharma Heirs of Shanzhao Chanshi of Fenyang (Fen Yang Shanzhao Chanshi) Chuyuan Chanshi of Xinghua in Tanzhou (Tan Zhou Xinghua Chuyuan Chanshi), Shouzhu Chanshi of Dayu in Yunzhou (Yun Zhou Dayu Shouzhu Chanshi), Huijue Chanshi of Langye in Chuzhou (Chu Zhou Langye Huijue Chanshi). Chapter Thirteen Eleventh Generation under Nanyue (Nanyue) The last four Dharma Heirs of Shanzhao Chanshi of Fenyang (Fen Yang Shanzhao Chanshi) Quanju Chanshi of Fahua in Shuzhou (Shu Zhou Fahua Quanju Chanshi), Xiaoyu Chanshi of Longhua in Qizhou (Qi Zhou Longhua Xiaoyu Chanshi), Haotai Chanshi of Tiansheng in Huzhou (Hu Zhou Tiansheng Haotai Chanshi), Anzhu of Guquan in Bajiao Valley of Nanyue (Nanyue Bajiao Guquan Anzhu). Two Dharma Heirs of Guisheng Chanshi of Yexian in Ruzhou (Ru Zhou Yexian Guisheng Chanshi) Fayuan Chanshi of Fushan in Shuzhou (Shu Zhou Fushan Fayuan Chanshi), Fazhao Chanshi of Baoying in Ruzhou (Ru Zhou Baoying Fazhao Chanshi). Five Dharma Heirs of Cizhao Cong Chanshi of Shimen in Xiangzhou (Xiang Zhou Shimen Cizhao Cong Chanshi) Dacheng Zun Chanshi (Dacheng Zun Chanshi), Tanying Chanshi of Daguan in Runzhou (Run Zhou Daguan Tanying Chanshi), Liaotong Chanshi of Shimen in Xiangzhou (Xiang Zhou Shimen Liaotong Chanshi), Sizhen Chanshi of Renshou in Chuzhou (Chu Zhou Renshou Sizhen Chanshi), Duwei Li Gong Zunxu (Duwei Li Gong Zunxu). One Dharma Heir of Yuanlian Chanshi of Guanghui in Ruzhou (Ru Zhou Guanghui Yuanlian Chanshi) Shilang Yang Gong Yi (Shilang Yang Gong Yi). Twelfth Generation under Nanyue (Nanyue) The first two Dharma Heirs of Chuyuan Chanshi of Xinghua in Tanzhou (Tan Zhou Xinghua Chuyuan Chanshi) Huinan Chanshi of Huanglong in Hongzhou (Hong Zhou Huanglong Huinan Chanshi), Fanghui Chanshi of Yangqi in Yuanzhou (Yuan Zhou Yangqi Fanghui Chanshi). Chapter Fourteen Twelfth Generation under Nanyue (Nanyue) The last three Dharma Heirs of Chuyuan Chanshi of Xinghua in Tanzhou (Tan Zhou Xinghua Chuyuan Chanshi) Kezhen Chanshi of Cuiyan in Hongzhou (Hong Zhou Cuiyan Kezhen Chanshi), Kuan Chanshi of Daning in Hongzhou (Hong Zhou Daning Kuan Chanshi), Wuzhen Chanshi of Daowu in Tanzhou (Tan Zhou Daowu Wuzhen Chanshi). One Dharma Heir of Shouzhu Chanshi of Dayu in Yunzhou (Yun Zhou Dayu Shouzhu Chanshi) Wenyue Chanshi of Yunfeng in Tanzhou (Tan Zhou Yunfeng Wenyue Chanshi). Two Dharma Heirs of Huijue Chanshi of Langye in Chuzhou (Chu Zhou Langye Huijue Chanshi) Fang Chanshi of Jiangshan in Yuezhou (Yue Zhou Jiangshan Fang Chanshi), Xin Chanshi of Dinghui in Suzhou (Su Zhou Dinghui Xin Chanshi). Thirteenth Generation under Nanyue (Nanyue) The first eight Dharma Heirs of Huinan Chanshi of Huanglong in Hongzhou (Hong Zhou Huanglong Huinan Chanshi) Zuxin Chanshi of Huanglong in Hongzhou (Hong Zhou Huanglong Zuxin Chanshi), Kewen Chanshi of Baofeng in Hongzhou (Hong Zhou Baofeng Kewen Chanshi), Shouzhu Chanshi of Yungai in Tanzhou (Tan Zhou Yungai Shouzhu Chanshi), Yuan Chanshi of Baoben in Huzhou (Hu Zhou Baoben Yuan Chanshi), Hongying Chanshi of Baofeng in Hongzhou (Hong Zhou Baofeng Hongying Chanshi), Fuyan of Nanyue (Nanyue Fuyan).
慈感禪師 筠州黃檗勝禪師 洪州云居元祐禪師 卷第十五 南嶽下第十三世 洪州黃龍慧南禪師法嗣下四人 蘄州開元琦禪師 吉州隆慶閑禪師 金陵保寧璣禪師 江州東林常總禪師(語見拈提) 袁州楊岐方會禪師法嗣二人 舒州白雲守端禪師 建康保寧仁勇禪師 洪州翠巖可真禪師法嗣一人 潭州大偽慕喆禪師 潭州云峰文悅禪師法嗣一人 桂州崇壽齊曉禪師 南嶽下第十四世 洪州黃龍祖心禪師法嗣四人 洪州黃龍悟新禪師 洪州黃龍惟清凈師 洪州寶峰善清禪師 鄂州黃龍明禪師 洪州寶峰克文禪師法嗣五人 洪州寶峰文準禪師 東京法雲佛照杲禪師 洪州兜率從悅禪師 衢州超化靜禪師 南嶽上封慧和禪師 卷第十六 南嶽下第十四世 南康軍云居元祐禪師法嗣三人 洪州羅漢系南禪師 泉州南峰永程禪師 鄂州子凌山自瑜禪師 江州東林常總禪師法嗣一人 廬州開先廣鑒英禪師 潭州大偽懷秀禪師法嗣一人 南嶽南臺允恭禪師 舒州白雲守端禪師法嗣二人 蘄州五祖法演禪師 潭州云蓋智本禪師 南嶽下第十五世 前洪州黃龍悟新禪師法嗣一人 吉州禾山方禪師 前洪州黃龍惟清禪師法嗣二
【現代漢語翻譯】 現代漢語譯本 慈感禪師 筠州黃檗勝禪師，洪州云居元祐禪師 卷第十五 南嶽下第十三世 洪州黃龍慧南禪師法嗣下四人 蘄州開元琦禪師，吉州隆慶閑禪師 金陵保寧璣禪師 江州東林常總禪師（語見拈提） 袁州楊岐方會禪師法嗣二人 舒州白雲守端禪師，建康保寧仁勇禪師 洪州翠巖可真禪師法嗣一人 潭州大偽慕喆禪師 潭州云峰文悅禪師法嗣一人 桂州崇壽齊曉禪師 南嶽下第十四世 洪州黃龍祖心禪師法嗣四人 洪州黃龍悟新禪師，洪州黃龍惟清凈師 洪州寶峰善清禪師，鄂州黃龍明禪師 洪州寶峰克文禪師法嗣五人 洪州寶峰文準禪師 東京法雲佛照杲禪師 洪州兜率從悅禪師，衢州超化靜禪師 南嶽上封慧和禪師 卷第十六 南嶽下第十四世 南康軍云居元祐禪師法嗣三人 洪州羅漢系南禪師，泉州南峰永程禪師 鄂州子凌山自瑜禪師 江州東林常總禪師法嗣一人 廬州開先廣鑒英禪師 潭州大偽懷秀禪師法嗣一人 南嶽南臺允恭禪師 舒州白雲守端禪師法嗣二人 蘄州五祖法演禪師，潭州云蓋智本禪師 南嶽下第十五世 前洪州黃龍悟新禪師法嗣一人 吉州禾山方禪師 前洪州黃龍惟清禪師法嗣二
【English Translation】 English version Chan Master Cigan Chan Master Sheng of Huangbo in Junzhou, Chan Master Yuanyou of Yunju in Hongzhou Volume 15 13th Generation from Nanyue Four Dharma Heirs of Chan Master Huinan of Huanglong in Hongzhou Chan Master Qi of Kaiyuan in Qizhou, Chan Master Xian of Longqing in Jizhou Chan Master Ji of Baoning in Jinling Chan Master Changzong of Donglin in Jiangzhou (Sayings found in Nian Ti) Two Dharma Heirs of Chan Master Fanghui of Yangqi in Yuanzhou Chan Master Shouduan of Baiyun in Shuzhou, Chan Master Renyong of Baoning in Jiankang One Dharma Heir of Chan Master Kezhen of Cuiyan in Hongzhou Chan Master Muzhe of Dawei in Tanzhou One Dharma Heir of Chan Master Wenyue of Yunfeng in Tanzhou Chan Master Qixiao of Chongshou in Guizhou 14th Generation from Nanyue Four Dharma Heirs of Chan Master Zuxin of Huanglong in Hongzhou Chan Master Wuxin of Huanglong in Hongzhou, Chan Master Weiqing of Huanglong in Hongzhou Chan Master Shanqing of Baofeng in Hongzhou, Chan Master Ming of Huanglong in Ezhou Five Dharma Heirs of Chan Master Kewen of Baofeng in Hongzhou Chan Master Wenzhun of Baofeng in Hongzhou Chan Master Fogao of Fayun Fozhao in Tokyo Chan Master Congyue of Doushuai in Hongzhou, Chan Master Jing of Chaohua in Quzhou Chan Master Huihe of Shangfeng in Nanyue Volume 16 14th Generation from Nanyue Three Dharma Heirs of Chan Master Yuanyou of Yunju in Nankangjun Chan Master Xinan of Luohan in Hongzhou, Chan Master Yongcheng of Nanfeng in Quanzhou Chan Master Ziyu of Ziling Mountain in Ezhou One Dharma Heir of Chan Master Changzong of Donglin in Jiangzhou Chan Master Guangjianying of Kaixian in Luzhou One Dharma Heir of Chan Master Huaixiu of Dawei in Tanzhou Chan Master Yungong of Nantai in Nanyue Two Dharma Heirs of Chan Master Shouduan of Baiyun in Shuzhou Chan Master Fayan of Wuzu in Qizhou, Chan Master Zhiben of Yungai in Tanzhou 15th Generation from Nanyue One Dharma Heir of Former Chan Master Wuxin of Huanglong in Hongzhou Chan Master Fang of Heshan in Jizhou Two Dharma Heirs of Former Chan Master Weiqing of Huanglong in Hongzhou
人 東京天寧守卓禪師 福州鼓山本才禪師 前洪州兜率從悅禪師法嗣一人 丞相張商英 前蘄州五祖法演禪師法嗣四人 成都昭覺克勤禪師 建康蔣山慧勤禪師 舒州龍門清遠禪師 潭州開福道寧禪師 潭州云蓋智本禪師法嗣一人 潭州承天自承禪師 東京智海平禪師法嗣一人 東京凈因繼成禪師 南嶽下第十六世 東京天寧府卓禪師法嗣一人 湖州道場良范禪師 福州鼓山本才禪師法嗣二人 福州普賢元素禪師 泉州法石祖珍禪師 成都昭覺克勤禪師法嗣上一人 潭州大偽法泰禪師 卷第十七 南嶽下第十六世 成都府昭覺克勤禪師法嗣下四人 臨安府徑山宗杲禪師 明州育王端裕禪師 平江府虎丘隆禪師 臺州護國景元禪師 建康府蔣山慧勤禪師法嗣一人 韶州南華炳禪師 舒州龍門清遠禪師法嗣三人 福州鼓山士圭禪師 饒州薦福道行禪師 撫州白楊法順禪師 潭州開福道寧禪師法嗣一人 潭州大溈善果禪師 南嶽下第十七世 前潭州大偽法泰禪師法嗣二人 鼎州靈巖仲安禪師 潭州芙蓉清旦禪師 臨安府徑山宗杲禪師法嗣上五人 福州西禪鼎需禪師 福州龜山彌光禪師 福州東禪思岳禪師 福州西
【現代漢語翻譯】 現代漢語譯本 人 東京天寧守卓禪師（Tianning Shouzhuo Chan Master of Tokyo） 福州鼓山本才禪師（Gushan Bencai Chan Master of Fuzhou） 前洪州兜率從悅禪師（Toushuai Congyue Chan Master of Hongzhou）法嗣一人 丞相張商英 前蘄州五祖法演禪師（Wuzu Fayan Chan Master of Qizhou）法嗣四人 成都昭覺克勤禪師（Zhaojue Keqin Chan Master of Chengdu） 建康蔣山慧勤禪師（Jiangshan Huiqin Chan Master of Jiankang） 舒州龍門清遠禪師（Longmen Qingyuan Chan Master of Shuzhou） 潭州開福道寧禪師（Kaifu Daoning Chan Master of Tanzhou） 潭州云蓋智本禪師（Yungai Zhiben Chan Master of Tanzhou）法嗣一人 潭州承天自承禪師（Chengtian Zicheng Chan Master of Tanzhou） 東京智海平禪師（Zhihai Ping Chan Master of Tokyo）法嗣一人 東京凈因繼成禪師（Jingyin Jicheng Chan Master of Tokyo） 南嶽下第十六世 東京天寧府卓禪師（Tianningfu Zhuo Chan Master of Tokyo）法嗣一人 湖州道場良范禪師（Daocheng Liangfan Chan Master of Huzhou） 福州鼓山本才禪師（Gushan Bencai Chan Master of Fuzhou）法嗣二人 福州普賢元素禪師（Puxian Yuansu Chan Master of Fuzhou） 泉州法石祖珍禪師（Fashi Zuzhen Chan Master of Quanzhou） 成都昭覺克勤禪師（Zhaojue Keqin Chan Master of Chengdu）法嗣上一人 潭州大偽法泰禪師（Dawei Fatai Chan Master of Tanzhou） 卷第十七 南嶽下第十六世 成都府昭覺克勤禪師（Zhaojue Keqin Chan Master of Chengdu）法嗣下四人 臨安府徑山宗杲禪師（Jingshan Zonggao Chan Master of Lin'an） 明州育王端裕禪師（Yuwang Duanyu Chan Master of Mingzhou） 平江府虎丘隆禪師（Huqiu Long Chan Master of Pingjiang） 臺州護國景元禪師（Huguo Jingyuan Chan Master of Taizhou） 建康府蔣山慧勤禪師（Jiangshan Huiqin Chan Master of Jiankang）法嗣一人 韶州南華炳禪師（Nanhua Bing Chan Master of Shaozhou） 舒州龍門清遠禪師（Longmen Qingyuan Chan Master of Shuzhou）法嗣三人 福州鼓山士圭禪師（Gushan Shigui Chan Master of Fuzhou） 饒州薦福道行禪師（Jianfu Daoxing Chan Master of Raozhou） 撫州白楊法順禪師（Baiyang Fashun Chan Master of Fuzhou） 潭州開福道寧禪師（Kaifu Daoning Chan Master of Tanzhou）法嗣一人 潭州大溈善果禪師（Dawei Shanguo Chan Master of Tanzhou） 南嶽下第十七世 前潭州大偽法泰禪師（Dawei Fatai Chan Master of Tanzhou）法嗣二人 鼎州靈巖仲安禪師（Lingyan Zhong'an Chan Master of Dingzhou） 潭州芙蓉清旦禪師（Furong Qingdan Chan Master of Tanzhou） 臨安府徑山宗杲禪師（Jingshan Zonggao Chan Master of Lin'an）法嗣上五人 福州西禪鼎需禪師（Xichan Dingxu Chan Master of Fuzhou） 福州龜山彌光禪師（Guishan Miguang Chan Master of Fuzhou） 福州東禪思岳禪師（Dongchan Siyue Chan Master of Fuzhou） 福州西
【English Translation】 English version People Tianning Shouzhuo Chan Master of Tokyo, Gushan Bencai Chan Master of Fuzhou One Dharma heir of the former Toushuai Congyue Chan Master of Hongzhou Prime Minister Zhang Shangying Four Dharma heirs of the former Wuzu Fayan Chan Master of Qizhou Zhaojue Keqin Chan Master of Chengdu, Jiangshan Huiqin Chan Master of Jiankang Longmen Qingyuan Chan Master of Shuzhou, Kaifu Daoning Chan Master of Tanzhou One Dharma heir of Yungai Zhiben Chan Master of Tanzhou Chengtian Zicheng Chan Master of Tanzhou One Dharma heir of Zhihai Ping Chan Master of Tokyo Jingyin Jicheng Chan Master of Tokyo 16th Generation under Nanyue One Dharma heir of Tianningfu Zhuo Chan Master of Tokyo Daocheng Liangfan Chan Master of Huzhou Two Dharma heirs of Gushan Bencai Chan Master of Fuzhou Puxian Yuansu Chan Master of Fuzhou, Fashi Zuzhen Chan Master of Quanzhou One Dharma heir of Zhaojue Keqin Chan Master of Chengdu Dawei Fatai Chan Master of Tanzhou Chapter 17 16th Generation under Nanyue Four Dharma heirs of Zhaojue Keqin Chan Master of Chengdu Jingshan Zonggao Chan Master of Lin'an, Yuwang Duanyu Chan Master of Mingzhou Huqiu Long Chan Master of Pingjiang, Huguo Jingyuan Chan Master of Taizhou One Dharma heir of Jiangshan Huiqin Chan Master of Jiankang Nanhua Bing Chan Master of Shaozhou Three Dharma heirs of Longmen Qingyuan Chan Master of Shuzhou Gushan Shigui Chan Master of Fuzhou, Jianfu Daoxing Chan Master of Raozhou Baiyang Fashun Chan Master of Fuzhou One Dharma heir of Kaifu Daoning Chan Master of Tanzhou Dawei Shanguo Chan Master of Tanzhou 17th Generation under Nanyue Two Dharma heirs of the former Dawei Fatai Chan Master of Tanzhou Lingyan Zhong'an Chan Master of Dingzhou, Furong Qingdan Chan Master of Tanzhou Five Dharma heirs of Jingshan Zonggao Chan Master of Lin'an Xichan Dingxu Chan Master of Fuzhou, Guishan Miguang Chan Master of Fuzhou Dongchan Siyue Chan Master of Fuzhou, West
禪守凈禪師 建州開善道謙禪師 卷第十八 南嶽下第十七世 臨安府徑山宗杲禪師法嗣下九人 江州東林道顏禪師 饒州薦福道本禪師 潭州大偽法寶禪師 明州阿育王光禪師 福州雪峰蘊聞禪師 建寧府竹原元庵主 平江資壽妙總禪師 溫州凈居尼妙道禪師 侍郎張公九成 明州阿育王山端裕禪師法嗣二人 湖州道場法全禪師 臨安府凈慈師一禪師 平江府虎丘隆禪師法嗣一人 明州天童曇華禪師 臺州護國景元禪師法嗣一人 臺州國清行機禪師 饒州薦福道行禪師法嗣一人 泉州法石惠光禪師 南嶽下第十八世 前福州西禪鼎需禪師法嗣三人 溫州龍翔南雅禪師 福州天王志清禪師 南劍州劍門安分庵主 福州東禪思岳禪師法嗣一人 福州鼓山宗逮禪師 福州西禪府凈禪師法嗣一人 福州乾元宗穎禪師 前湖州道場法全禪師法嗣一人 常州華藏有權禪師 明州天童曇華禪師法嗣一人 明州天童咸杰禪師 卷第十九 韶州六祖慧能禪師法嗣一人 吉州青原行思禪師 青原下第二世 吉州青原行思禪師法嗣一人 南嶽石頭希遷禪師 青原下第三世 南嶽石頭希遷禪師法嗣一十人 荊州天皇道悟禪師 澧
【現代漢語翻譯】 現代漢語譯本 禪守凈禪師 建州開善道謙禪師 卷第十八 南嶽下第十七世 臨安府徑山宗杲禪師法嗣下九人 江州東林道顏禪師，饒州薦福道本禪師，潭州大偽法寶禪師，明州阿育王光禪師，福州雪峰蘊聞禪師，建寧府竹原元庵主，平江資壽妙總禪師，溫州凈居尼妙道禪師，侍郎張公九成。 明州阿育王山端裕禪師法嗣二人 湖州道場法全禪師，臨安府凈慈師一禪師。 平江府虎丘隆禪師法嗣一人 明州天童曇華禪師。 臺州護國景元禪師法嗣一人 臺州國清行機禪師。 饒州薦福道行禪師法嗣一人 泉州法石惠光禪師。 南嶽下第十八世 前福州西禪鼎需禪師法嗣三人 溫州龍翔南雅禪師，福州天王志清禪師，南劍州劍門安分庵主。 福州東禪思岳禪師法嗣一人 福州鼓山宗逮禪師。 福州西禪府凈禪師法嗣一人 福州乾元宗穎禪師。 前湖州道場法全禪師法嗣一人 常州華藏有權禪師。 明州天童曇華禪師法嗣一人 明州天童咸杰禪師。 卷第十九 韶州六祖慧能禪師法嗣一人 吉州青原行思禪師。 青原下第二世 吉州青原行思禪師法嗣一人 南嶽石頭希遷禪師。 青原下第三世 南嶽石頭希遷禪師法嗣一十人 荊州天皇道悟禪師，澧
【English Translation】 English version Chan Master Shoushou Jing Chan Master Daoxian of Kaisan, Jianzhou Chapter 18 17th Generation from Nanyue Nine Dharma Heirs of Chan Master Zonggao of Jingshan, Lin'an Prefecture Chan Master Daoyan of Donglin, Jiangzhou; Chan Master Daoben of Jianfu, Raozhou; Chan Master Dawei Fabao of Tanzhou; Chan Master Guang of Ashoka Temple, Mingzhou; Chan Master Yunwen of Xuefeng, Fuzhou; Hermit Yuan of Zhuyuan, Jianning Prefecture; Chan Master Miaozong of Zishou, Pingjiang; Nun Chan Master Miaodao of Jingju, Wenzhou; Vice Minister Zhang Gong Jiucheng. Two Dharma Heirs of Chan Master Duanyu of Mount Ashoka, Mingzhou Chan Master Faquan of Daocheng, Huzhou; Chan Master Shiyi of Jingci, Lin'an Prefecture. One Dharma Heir of Chan Master Long of Huqiu, Pingjiang Prefecture Chan Master Tanhua of Tiantong, Mingzhou. One Dharma Heir of Chan Master Jingyuan of Huguo, Taizhou Chan Master Xingji of Guoqing, Taizhou. One Dharma Heir of Chan Master Daoxing of Jianfu, Raozhou Chan Master Huiguang of Fashi, Quanzhou. 18th Generation from Nanyue Three Dharma Heirs of Former Chan Master Dingxu of Xichan, Fuzhou Chan Master Nanya of Longxiang, Wenzhou; Chan Master Zhiqing of Tianwang, Fuzhou; Hermit Anfen of Jianmen, Nanjian Prefecture. One Dharma Heir of Chan Master Siyue of Dongchan, Fuzhou Chan Master Zongdai of Gushan, Fuzhou. One Dharma Heir of Chan Master Fujing of Xichan, Fuzhou Chan Master Zongying of Qianyuan, Fuzhou. One Dharma Heir of Former Chan Master Faquan of Daocheng, Huzhou Chan Master Youquan of Huazang, Changzhou. One Dharma Heir of Chan Master Tanhua of Tiantong, Mingzhou Chan Master Xianjie of Tiantong, Mingzhou. Chapter 19 One Dharma Heir of the Sixth Ancestor Huineng of Shaozhou Chan Master Xingsi of Qingyuan, Jizhou. 2nd Generation from Qingyuan One Dharma Heir of Chan Master Xingsi of Qingyuan, Jizhou Chan Master Shitou Xiqian of Nanyue. 3rd Generation from Qingyuan Ten Dharma Heirs of Chan Master Shitou Xiqian of Nanyue Chan Master Daowu of Tianhuang, Jingzhou; Li
州藥山惟儼禪師 鄧州丹霞天然禪師 潭州長髭曠禪師 潭州大川和尚 潮州大顛和尚 汾州石樓和尚 鳳翔府佛陀遜禪師 潭州招提慧朗禪師 丁行者 青原下第四世 前荊州天皇道悟禪師法嗣一人 澧州龍潭崇信禪師 前澧州藥山惟儼禪師法嗣六人 澄州道吾宗智禪師 潭州云巖曇晟禪師 秀州舡子德誠禪師 宣州椑樹慧省禪師 高沙彌 朗州刺史李翱 前鄧州丹霞天然禪師法嗣三人 京兆翠微無學禪師 吉州孝義性空禪師 米倉和尚 前潭州長髭曠禪師法嗣一人 潭州石室善導禪師 前潭州大川和尚法嗣一人 仙天和尚 卷第二十 青原下第四世 潮州大顛和尚法嗣四人 漳州三平義忠禪師 馬頰山本空和尚 本生和尚 侍郎文公韓愈 青原下第五世 灃州龍潭崇信禪師法嗣二人 鼎州德山宣鑒禪師 洪州寶峰和尚 潭州道吾宗智禪師法嗣三人 潭州石霜慶諸禪師 潭州漸源仲興禪師 祿青和尚 潭州云巖曇晟禪師法嗣四人 筠州洞山良價禪師 潭州神山僧密禪師 𣵠州杏山鑒洪禪師 幽溪和尚 卷第二十一 青原下第五世 秀州華亭舡子德誠禪師法嗣一人 澧州夾山善會禪師 京兆府翠微無學禪
【現代漢語翻譯】 現代漢語譯本 州藥山惟儼禪師 (Yao Shan Weiyan Chan Shi)：藥山惟儼禪師，位於州。 鄧州丹霞天然禪師 (Dengzhou Danxia Tianran Chan Shi)：丹霞天然禪師，位於鄧州。 潭州長髭曠禪師 (Tanzhou Changzhi Kuang Chan Shi)：長髭曠禪師，位於潭州。 潭州大川和尚 (Tanzhou Dachuan Heshang)：大川和尚，位於潭州。 潮州大顛和尚 (Chaozhou Dadian Heshang)：大顛和尚，位於潮州。 汾州石樓和尚 (Fenzhou Shilou Heshang)：石樓和尚，位於汾州。 鳳翔府佛陀遜禪師 (Fengxiang Fu Fotuo Xun Chan Shi)：佛陀遜禪師，位於鳳翔府。 潭州招提慧朗禪師 (Tanzhou Zhaoti Huilang Chan Shi)：招提慧朗禪師，位於潭州。 丁行者 (Ding Xingzhe)：丁行者。 青原下第四世 前荊州天皇道悟禪師法嗣一人 澧州龍潭崇信禪師 (Lizhou Longtan Chongxin Chan Shi)：龍潭崇信禪師，位於澧州。 前澧州藥山惟儼禪師法嗣六人 澄州道吾宗智禪師 (Chengzhou Daowu Zongzhi Chan Shi)：道吾宗智禪師，位於澄州。 潭州云巖曇晟禪師 (Tanzhou Yunyan Tancheng Chan Shi)：云巖曇晟禪師，位於潭州。 秀州舡子德誠禪師 (Xiuzhou Chuanzi Decheng Chan Shi)：舡子德誠禪師，位於秀州。 宣州椑樹慧省禪師 (Xuanzhou Beishu Huisheng Chan Shi)：椑樹慧省禪師，位於宣州。 高沙彌 (Gao Shami)：高沙彌。 朗州刺史李翱 (Langzhou Cishi Li Ao)：朗州刺史李翱。 前鄧州丹霞天然禪師法嗣三人 京兆翠微無學禪師 (Jingzhao Cuiwei Wuxue Chan Shi)：翠微無學禪師，位於京兆。 吉州孝義性空禪師 (Jizhou Xiaoyi Xingkong Chan Shi)：孝義性空禪師，位於吉州。 米倉和尚 (Micang Heshang)：米倉和尚。 前潭州長髭曠禪師法嗣一人 潭州石室善導禪師 (Tanzhou Shishi Shandao Chan Shi)：石室善導禪師，位於潭州。 前潭州大川和尚法嗣一人 仙天和尚 (Xiantian Heshang)：仙天和尚。 卷第二十 青原下第四世 潮州大顛和尚法嗣四人 漳州三平義忠禪師 (Zhangzhou Sanping Yizhong Chan Shi)：三平義忠禪師，位於漳州。 馬頰山本空和尚 (Majia Shan Benkong Heshang)：馬頰山本空和尚。 本生和尚 (Bensheng Heshang)：本生和尚。 侍郎文公韓愈 (Shilang Wengong Hanyu)：侍郎文公韓愈。 青原下第五世 灃州龍潭崇信禪師法嗣二人 鼎州德山宣鑒禪師 (Dingzhou Deshan Xuanjian Chan Shi)：德山宣鑒禪師，位於鼎州。 洪州寶峰和尚 (Hongzhou Baofeng Heshang)：洪州寶峰和尚。 潭州道吾宗智禪師法嗣三人 潭州石霜慶諸禪師 (Tanzhou Shishuang Qingzhu Chan Shi)：石霜慶諸禪師，位於潭州。 潭州漸源仲興禪師 (Tanzhou Jianyuan Zhongxing Chan Shi)：漸源仲興禪師，位於潭州。 祿青和尚 (Luqing Heshang)：祿青和尚。 潭州云巖曇晟禪師法嗣四人 筠州洞山良價禪師 (Yunzhou Dongshan Liangjie Chan Shi)：洞山良價禪師，位於筠州。 潭州神山僧密禪師 (Tanzhou Shenshan Sengmi Chan Shi)：神山僧密禪師，位於潭州。 𣵠州杏山鑒洪禪師 (Qizhou Xing Shan Jianhong Chan Shi)：杏山鑒洪禪師，位於𣵠州。 幽溪和尚 (Youxi Heshang)：幽溪和尚。 卷第二十一 青原下第五世 秀州華亭舡子德誠禪師法嗣一人 澧州夾山善會禪師 (Lizhou Jiashan Shanhui Chan Shi)：夾山善會禪師，位於澧州。 京兆府翠微無學禪
【English Translation】 English version Yao Shan Weiyan Chan Shi: Chan Master Weiyan of Yaoshan, located in Zhou. Dengzhou Danxia Tianran Chan Shi: Chan Master Tianran of Danxia, located in Dengzhou. Tanzhou Changzhi Kuang Chan Shi: Chan Master Kuang of Changzhi, located in Tanzhou. Tanzhou Dachuan Heshang: Monk Dachuan, located in Tanzhou. Chaozhou Dadian Heshang: Monk Dadian, located in Chaozhou. Fenzhou Shilou Heshang: Monk Shilou, located in Fenzhou. Fengxiang Fu Fotuo Xun Chan Shi: Chan Master Fotuo Xun, located in Fengxiang Prefecture. Tanzhou Zhaoti Huilang Chan Shi: Chan Master Huilang of Zhaoti, located in Tanzhou. Ding Xingzhe: Practitioner Ding. Fourth Generation under Qingyuan One Dharma Heir of the Former Jingzhou Tianhuang Daowu Chan Shi Lizhou Longtan Chongxin Chan Shi: Chan Master Chongxin of Longtan, located in Lizhou. Six Dharma Heirs of the Former Lizhou Yaoshan Weiyan Chan Shi Chengzhou Daowu Zongzhi Chan Shi: Chan Master Zongzhi of Daowu, located in Chengzhou. Tanzhou Yunyan Tancheng Chan Shi: Chan Master Tancheng of Yunyan, located in Tanzhou. Xiuzhou Chuanzi Decheng Chan Shi: Chan Master Decheng of Chuanzi, located in Xiuzhou. Xuanzhou Beishu Huisheng Chan Shi: Chan Master Huisheng of Beishu, located in Xuanzhou. Gao Shami: Novice Monk Gao. Langzhou Cishi Li Ao: Li Ao, the Prefect of Langzhou. Three Dharma Heirs of the Former Dengzhou Danxia Tianran Chan Shi Jingzhao Cuiwei Wuxue Chan Shi: Chan Master Wuxue of Cuiwei, located in Jingzhao. Jizhou Xiaoyi Xingkong Chan Shi: Chan Master Xingkong of Xiaoyi, located in Jizhou. Micang Heshang: Monk Micang. One Dharma Heir of the Former Tanzhou Changzhi Kuang Chan Shi Tanzhou Shishi Shandao Chan Shi: Chan Master Shandao of Shishi, located in Tanzhou. One Dharma Heir of the Former Tanzhou Dachuan Heshang Xiantian Heshang: Monk Xiantian. Volume 20 Fourth Generation under Qingyuan Four Dharma Heirs of Chaozhou Dadian Heshang Zhangzhou Sanping Yizhong Chan Shi: Chan Master Yizhong of Sanping, located in Zhangzhou. Majia Shan Benkong Heshang: Monk Benkong of Mount Majia. Bensheng Heshang: Monk Bensheng. Shilang Wengong Hanyu: Vice Minister Wengong Hanyu. Fifth Generation under Qingyuan Two Dharma Heirs of Fengzhou Longtan Chongxin Chan Shi Dingzhou Deshan Xuanjian Chan Shi: Chan Master Xuanjian of Deshan, located in Dingzhou. Hongzhou Baofeng Heshang: Monk Baofeng of Hongzhou. Three Dharma Heirs of Tanzhou Daowu Zongzhi Chan Shi Tanzhou Shishuang Qingzhu Chan Shi: Chan Master Qingzhu of Shishuang, located in Tanzhou. Tanzhou Jianyuan Zhongxing Chan Shi: Chan Master Zhongxing of Jianyuan, located in Tanzhou. Luqing Heshang: Monk Luqing. Four Dharma Heirs of Tanzhou Yunyan Tancheng Chan Shi Yunzhou Dongshan Liangjie Chan Shi: Chan Master Liangjie of Dongshan, located in Yunzhou. Tanzhou Shenshan Sengmi Chan Shi: Chan Master Sengmi of Shenshan, located in Tanzhou. Qizhou Xing Shan Jianhong Chan Shi: Chan Master Jianhong of Xing Shan, located in Qizhou. Youxi Heshang: Monk Youxi. Volume 21 Fifth Generation under Qingyuan One Dharma Heir of Xiuzhou Huating Chuanzi Decheng Chan Shi Lizhou Jiashan Shanhui Chan Shi: Chan Master Shanhui of Jiashan, located in Lizhou. Cuiwei Wuxue Chan of Jingzhao Prefecture
師法嗣五人 舒州投子大同禪師 湖州道場如訥禪師 鄂州清平令遵禪師 棗山光仁禪師 建州白雲約禪師 吉州性空禪師法嗣一人 歙州茂源和尚 青原下第六世 鼎州德山宣鑒禪師法嗣上二人 鄂州巖頭全豁禪師 福州雪峰義存禪師 卷第二十二 青原下第六世 鼎州德山宣鑒禪師法嗣下三人 泉州瓦棺和尚 襄州高亭簡禪師 洪州感潭資國和尚 潭州石霜慶諸禪師法嗣八人 筠州九峰道䖍禪師 臺州涌泉景欣禪師 潭州云蓋志元禪師 福州覆舡薦禪師 潭州大光居誨禪師 鳳翔府石柱和尚 潭州文殊禪師 秀才張公拙 筠州洞山良價禪師法嗣上一十一人 撫州曹山本寂禪師 洪州云居道膺禪師 潭州龍牙居遁禪師 襄州洞山師虔禪師 撫州疏山羌仁禪師 澧州欽山文䆳禪師 京兆華嚴休靜禪師 筠州白水本仁禪師 益州北院通禪師 洛京白馬遁儒禪師 明州天童感啟禪師 卷第二十三 青原下第六世 筠州洞山良價禪師法嗣下四人 越州乾峰和尚 筠州九峰普滿禪師 蜆子和尚 幽棲和尚 澧州夾山善會禪師法嗣四人 澧州洛浦元安禪師 袁州盤龍可文禪師 撫州黃山月輪禪師 洛京韶山寰普禪師
【現代漢語翻譯】 現代漢語譯本 師法嗣五人： 舒州投子大同禪師（Shuzhou Touzi Datong Chanshi），湖州道場如訥禪師（Huzhou Daochang Rune Chanshi）， 鄂州清平令遵禪師（Ezhou Qingping Lingzun Chanshi），棗山光仁禪師（Zaoshan Guangren Chanshi）， 建州白雲約禪師（Jianzhou Baiyun Yue Chanshi）。 吉州性空禪師（Jizhou Xingkong Chanshi）法嗣一人： 歙州茂源和尚（Shezhou Maoyuan Heshang）。 青原下第六世 鼎州德山宣鑒禪師（Dingzhou Deshan Xuanjian Chanshi）法嗣上二人： 鄂州巖頭全豁禪師（Ezhou Yantou Quanhuo Chanshi），福州雪峰義存禪師（Fuzhou Xuefeng Yicun Chanshi）。 卷第二十二 青原下第六世 鼎州德山宣鑒禪師（Dingzhou Deshan Xuanjian Chanshi）法嗣下三人： 泉州瓦棺和尚（Quanzhou Waguan Heshang），襄州高亭簡禪師（Xiangzhou Gaoting Jian Chanshi）， 洪州感潭資國和尚（Hongzhou Gantan Ziguo Heshang）。 潭州石霜慶諸禪師（Tanzhou Shishuang Qingzhu Chanshi）法嗣八人： 筠州九峰道䖍禪師（Yunzhou Jiufeng Daoqian Chanshi），臺州涌泉景欣禪師（Taizhou Yongquan Jingxin Chanshi）， 潭州云蓋志元禪師（Tanzhou Yungaizhiyuan Chanshi），福州覆舡薦禪師（Fuzhou Fuchuan Jian Chanshi）， 潭州大光居誨禪師（Tanzhou Daguang Juhui Chanshi），鳳翔府石柱和尚（Fengxiangfu Shizhu Heshang）， 潭州文殊禪師（Tanzhou Wenshu Chanshi），秀才張公拙（Xiucai Zhang Gongzhuo）。 筠州洞山良價禪師（Yunzhou Dongshan Liangjie Chanshi）法嗣上一十一人： 撫州曹山本寂禪師（Fuzhou Caoshan Benji Chanshi），洪州云居道膺禪師（Hongzhou Yunju Daoying Chanshi）， 潭州龍牙居遁禪師（Tanzhou Longya Judun Chanshi），襄州洞山師虔禪師（Xiangzhou Dongshan Shiqian Chanshi）， 撫州疏山羌仁禪師（Fuzhou Shushan Qiangren Chanshi），澧州欽山文䆳禪師（Lizhou Qinshan Wenyan Chanshi）， 京兆華嚴休靜禪師（Jingzhao Huayan Xiujing Chanshi），筠州白水本仁禪師（Yunzhou Baishui Benren Chanshi）， 益州北院通禪師（Yizhou Beiyuan Tong Chanshi），洛京白馬遁儒禪師（Luojing Baima Dunru Chanshi）， 明州天童感啟禪師（Mingzhou Tiantong Ganqi Chanshi）。 卷第二十三 青原下第六世 筠州洞山良價禪師（Yunzhou Dongshan Liangjie Chanshi）法嗣下四人： 越州乾峰和尚（Yuezhou Qianfeng Heshang），筠州九峰普滿禪師（Yunzhou Jiufeng Puman Chanshi）， 蜆子和尚（Xianzi Heshang），幽棲和尚（Youqi Heshang）。 澧州夾山善會禪師（Lizhou Jiashan Shanhui Chanshi）法嗣四人： 澧州洛浦元安禪師（Lizhou Luopu Yuan'an Chanshi），袁州盤龍可文禪師（Yuanzhou Panlong Kewen Chanshi）， 撫州黃山月輪禪師（Fuzhou Huangshan Yuelun Chanshi），洛京韶山寰普禪師（Luojing Shaoshan Huanpu Chanshi）。
【English Translation】 English version Disciples in Dharma Succession: 5 persons Shuzhou Touzi Datong Chanshi (Zen Master Datong of Touzi in Shuzhou), Huzhou Daochang Rune Chanshi (Zen Master Rune of Daochang in Huzhou), Ezhou Qingping Lingzun Chanshi (Zen Master Lingzun of Qingping in Ezhou), Zaoshan Guangren Chanshi (Zen Master Guangren of Zaoshan), Jianzhou Baiyun Yue Chanshi (Zen Master Yue of Baiyun in Jianzhou). Jizhou Xingkong Chanshi (Zen Master Xingkong of Jizhou): 1 person Shezhou Maoyuan Heshang (Monk Maoyuan of Shezhou). 6th Generation from Qingyuan Dingzhou Deshan Xuanjian Chanshi (Zen Master Xuanjian of Deshan in Dingzhou): Upper Section, 2 persons Ezhou Yantou Quanhuo Chanshi (Zen Master Quanhuo of Yantou in Ezhou), Fuzhou Xuefeng Yicun Chanshi (Zen Master Yicun of Xuefeng in Fuzhou). Volume 22 6th Generation from Qingyuan Dingzhou Deshan Xuanjian Chanshi (Zen Master Xuanjian of Deshan in Dingzhou): Lower Section, 3 persons Quanzhou Waguan Heshang (Monk Waguan of Quanzhou), Xiangzhou Gaoting Jian Chanshi (Zen Master Jian of Gaoting in Xiangzhou), Hongzhou Gantan Ziguo Heshang (Monk Ziguo of Gantan in Hongzhou). Tanzhou Shishuang Qingzhu Chanshi (Zen Master Qingzhu of Shishuang in Tanzhou): 8 persons Yunzhou Jiufeng Daoqian Chanshi (Zen Master Daoqian of Jiufeng in Yunzhou), Taizhou Yongquan Jingxin Chanshi (Zen Master Jingxin of Yongquan in Taizhou), Tanzhou Yungaizhiyuan Chanshi (Zen Master Yungaizhiyuan of Tanzhou), Fuzhou Fuchuan Jian Chanshi (Zen Master Jian of Fuchuan in Fuzhou), Tanzhou Daguang Juhui Chanshi (Zen Master Juhui of Daguang in Tanzhou), Fengxiangfu Shizhu Heshang (Monk Shizhu of Fengxiangfu), Tanzhou Wenshu Chanshi (Zen Master Wenshu of Tanzhou), Scholar Zhang Gongzhuo (Zhang Gongzhuo, the Scholar). Yunzhou Dongshan Liangjie Chanshi (Zen Master Liangjie of Dongshan in Yunzhou): Upper Section, 11 persons Fuzhou Caoshan Benji Chanshi (Zen Master Benji of Caoshan in Fuzhou), Hongzhou Yunju Daoying Chanshi (Zen Master Daoying of Yunju in Hongzhou), Tanzhou Longya Judun Chanshi (Zen Master Judun of Longya in Tanzhou), Xiangzhou Dongshan Shiqian Chanshi (Zen Master Shiqian of Dongshan in Xiangzhou), Fuzhou Shushan Qiangren Chanshi (Zen Master Qiangren of Shushan in Fuzhou), Lizhou Qinshan Wenyan Chanshi (Zen Master Wenyan of Qinshan in Lizhou), Jingzhao Huayan Xiujing Chanshi (Zen Master Xiujing of Huayan in Jingzhao), Yunzhou Baishui Benren Chanshi (Zen Master Benren of Baishui in Yunzhou), Yizhou Beiyuan Tong Chanshi (Zen Master Tong of Beiyuan in Yizhou), Luojing Baima Dunru Chanshi (Zen Master Dunru of Baima in Luojing), Mingzhou Tiantong Ganqi Chanshi (Zen Master Ganqi of Tiantong in Mingzhou). Volume 23 6th Generation from Qingyuan Yunzhou Dongshan Liangjie Chanshi (Zen Master Liangjie of Dongshan in Yunzhou): Lower Section, 4 persons Yuezhou Qianfeng Heshang (Monk Qianfeng of Yuezhou), Yunzhou Jiufeng Puman Chanshi (Zen Master Puman of Jiufeng in Yunzhou), Xianzi Heshang (Monk Xianzi), Youqi Heshang (Monk Youqi). Lizhou Jiashan Shanhui Chanshi (Zen Master Shanhui of Jiashan in Lizhou): 4 persons Lizhou Luopu Yuan'an Chanshi (Zen Master Yuan'an of Luopu in Lizhou), Yuanzhou Panlong Kewen Chanshi (Zen Master Kewen of Panlong in Yuanzhou), Fuzhou Huangshan Yuelun Chanshi (Zen Master Yuelun of Huangshan in Fuzhou), Luojing Shaoshan Huanpu Chanshi (Zen Master Huanpu of Shaoshan in Luojing).
舒州投子大同禪師法嗣三人 福州牛頭微禪師 安州九嵕山和尚 東京觀音巖俊禪師 青原下第七世 鄂州巖頭全豁禪師法嗣三人 福州羅山道閑禪師 臺州瑞巖師彥禪師 懷州玄泉彥禪師 福州雪峰義存禪師法嗣上一人 福州玄沙師備禪師 卷第二十四 青原下第七世 福州雪峰義存禪師法嗣下一十七人 韶州雲門文偃禪師 福州長慶慧棱禪師 福州安國明真禪師 漳州保福從展禪師 杭州龍𠕋德怤禪師 福州長生皎然禪師 福州鼓山神晏禪師 明州翠巖令參禪師 泉州臥龍道溥禪師 越州越山師鼐禪師 安州白兆志圓禪師 南嶽金輪可觀禪師 漳州報恩懷岳禪師 漳州隆壽紹卿禪師 杭州龍華靈照禪師 洛京南院和尚 太原孚上座 卷第二十五 青原下第七世 筠州九峰道虔禪師法嗣三人 洪州同安常察禪師 吉州禾山澄源禪師 新羅清院和尚 潭州云蓋志安禪師嗣一人 新羅臥龍和尚 潭州大光居誨禪師嗣一人 潭州伏龍和尚 臺州涌泉景欣禪師法嗣一人 臺州六通紹禪師 潭州云蓋志元禪師法嗣一人 潭州云蓋志罕禪師 撫州曹山本寂禪師嗣五人 撫州金峰從志禪師 處州廣利容禪師 襄州
【現代漢語翻譯】 現代漢語譯本 舒州投子大同禪師（Shuzhou Touzi Datong Chanshi）：法嗣三人 福州牛頭微禪師（Fuzhou Niutou Wei Chanshi）、安州九嵕山和尚（Anzhou Jiuzongshan Heshang）、東京觀音巖俊禪師（Dongjing Guanyinyan Jun Chanshi）。 青原下第七世 鄂州巖頭全豁禪師（Ezhou Yantou Quanhuo Chanshi）：法嗣三人 福州羅山道閑禪師（Fuzhou Luoshan Daoxian Chanshi）、臺州瑞巖師彥禪師（Taizhou Ruiyan Shiyan Chanshi）、懷州玄泉彥禪師（Huaizhou Xuanquan Yan Chanshi）。 福州雪峰義存禪師（Fuzhou Xuefeng Yicun Chanshi）：法嗣上一人 福州玄沙師備禪師（Fuzhou Xuansha Shibei Chanshi）。 卷第二十四 青原下第七世 福州雪峰義存禪師（Fuzhou Xuefeng Yicun Chanshi）：法嗣下一十七人 韶州雲門文偃禪師（Shaozhou Yunmen Wenyan Chanshi）、福州長慶慧棱禪師（Fuzhou Changqing Huiling Chanshi）、福州安國明真禪師（Fuzhou Anguo Mingzhen Chanshi）、漳州保福從展禪師（Zhangzhou Baofu Congzhan Chanshi）、杭州龍𠕋德怤禪師（Hangzhou Longhan De'fu Chanshi）、福州長生皎然禪師（Fuzhou Changsheng Jiaoran Chanshi）、福州鼓山神晏禪師（Fuzhou Gushan Shenyan Chanshi）、明州翠巖令參禪師（Mingzhou Cuiyan Lingcan Chanshi）、泉州臥龍道溥禪師（Quanzhou Wolong Daopu Chanshi）、越州越山師鼐禪師（Yuezhou Yueshan Shinai Chanshi）、安州白兆志圓禪師（Anzhou Baizhao Zhiyuan Chanshi）、南嶽金輪可觀禪師（Nanyue Jinlun Keguan Chanshi）、漳州報恩懷岳禪師（Zhangzhou Bao'en Huaiyue Chanshi）、漳州隆壽紹卿禪師（Zhangzhou Longshou Shaoqing Chanshi）、杭州龍華靈照禪師（Hangzhou Longhua Lingzhao Chanshi）、洛京南院和尚（Luojing Nanyuan Heshang）、太原孚上座（Taiyuan Fu Shangzuo）。 卷第二十五 青原下第七世 筠州九峰道虔禪師（Junzhou Jiufeng Daoqian Chanshi）：法嗣三人 洪州同安常察禪師（Hongzhou Tongan Changcha Chanshi）、吉州禾山澄源禪師（Jizhou Heshan Chengyuan Chanshi）、新羅清院和尚（Xinluo Qingyuan Heshang）。 潭州云蓋志安禪師（Tanzhou Yungai Zhian Chanshi）：嗣一人 新羅臥龍和尚（Xinluo Wolong Heshang）。 潭州大光居誨禪師（Tanzhou Daguang Juhui Chanshi）：嗣一人 潭州伏龍和尚（Tanzhou Fulong Heshang）。 臺州涌泉景欣禪師（Taizhou Yongquan Jingxin Chanshi）：法嗣一人 臺州六通紹禪師（Taizhou Liutong Shao Chanshi）。 潭州云蓋志元禪師（Tanzhou Yungai Zhiyuan Chanshi）：法嗣一人 潭州云蓋志罕禪師（Tanzhou Yungai Zhihan Chanshi）。 撫州曹山本寂禪師（Fuzhou Caoshan Benji Chanshi）：嗣五人 撫州金峰從志禪師（Fuzhou Jinfeng Congzhi Chanshi）、處州廣利容禪師（Chuzhou Guangli Rong Chanshi）、襄州
【English Translation】 English version Shuzhou Touzi Datong Chanshi (Zen Master Datong of Touzi in Shuzhou): Had three Dharma heirs: Fuzhou Niutou Wei Chanshi (Zen Master Niutou Wei of Fuzhou), Anzhou Jiuzongshan Heshang (Monk of Jiuzong Mountain in Anzhou), Dongjing Guanyinyan Jun Chanshi (Zen Master Jun of Guanyin Cliff in Dongjing). 7th Generation under Qingyuan Ezhou Yantou Quanhuo Chanshi (Zen Master Yantou Quanhuo of Ezhou): Had three Dharma heirs: Fuzhou Luoshan Daoxian Chanshi (Zen Master Daoxian of Luoshan in Fuzhou), Taizhou Ruiyan Shiyan Chanshi (Zen Master Shiyan of Ruiyan in Taizhou), Huaizhou Xuanquan Yan Chanshi (Zen Master Yan of Xuanquan in Huaizhou). Fuzhou Xuefeng Yicun Chanshi (Zen Master Xuefeng Yicun of Fuzhou): Had one Dharma heir above: Fuzhou Xuansha Shibei Chanshi (Zen Master Xuansha Shibei of Fuzhou). Scroll 24 7th Generation under Qingyuan Fuzhou Xuefeng Yicun Chanshi (Zen Master Xuefeng Yicun of Fuzhou): Had seventeen Dharma heirs below: Shaozhou Yunmen Wenyan Chanshi (Zen Master Yunmen Wenyan of Shaozhou), Fuzhou Changqing Huiling Chanshi (Zen Master Changqing Huiling of Fuzhou), Fuzhou Anguo Mingzhen Chanshi (Zen Master Anguo Mingzhen of Fuzhou), Zhangzhou Baofu Congzhan Chanshi (Zen Master Baofu Congzhan of Zhangzhou), Hangzhou Longhan De'fu Chanshi (Zen Master Longhan De'fu of Hangzhou), Fuzhou Changsheng Jiaoran Chanshi (Zen Master Changsheng Jiaoran of Fuzhou), Fuzhou Gushan Shenyan Chanshi (Zen Master Gushan Shenyan of Fuzhou), Mingzhou Cuiyan Lingcan Chanshi (Zen Master Cuiyan Lingcan of Mingzhou), Quanzhou Wolong Daopu Chanshi (Zen Master Wolong Daopu of Quanzhou), Yuezhou Yueshan Shinai Chanshi (Zen Master Yueshan Shinai of Yuezhou), Anzhou Baizhao Zhiyuan Chanshi (Zen Master Baizhao Zhiyuan of Anzhou), Nanyue Jinlun Keguan Chanshi (Zen Master Jinlun Keguan of Nanyue), Zhangzhou Bao'en Huaiyue Chanshi (Zen Master Bao'en Huaiyue of Zhangzhou), Zhangzhou Longshou Shaoqing Chanshi (Zen Master Longshou Shaoqing of Zhangzhou), Hangzhou Longhua Lingzhao Chanshi (Zen Master Longhua Lingzhao of Hangzhou), Luojing Nanyuan Heshang (Monk of Nanyuan in Luojing), Taiyuan Fu Shangzuo (Senior Monk Fu of Taiyuan). Scroll 25 7th Generation under Qingyuan Junzhou Jiufeng Daoqian Chanshi (Zen Master Jiufeng Daoqian of Junzhou): Had three Dharma heirs: Hongzhou Tongan Changcha Chanshi (Zen Master Tongan Changcha of Hongzhou), Jizhou Heshan Chengyuan Chanshi (Zen Master Heshan Chengyuan of Jizhou), Xinluo Qingyuan Heshang (Monk Qingyuan of Silla). Tanzhou Yungai Zhian Chanshi (Zen Master Yungai Zhian of Tanzhou): Succeeded by one: Xinluo Wolong Heshang (Monk Wolong of Silla). Tanzhou Daguang Juhui Chanshi (Zen Master Daguang Juhui of Tanzhou): Succeeded by one: Tanzhou Fulong Heshang (Monk Fulong of Tanzhou). Taizhou Yongquan Jingxin Chanshi (Zen Master Yongquan Jingxin of Taizhou): Had one Dharma heir: Taizhou Liutong Shao Chanshi (Zen Master Liutong Shao of Taizhou). Tanzhou Yungai Zhiyuan Chanshi (Zen Master Yungai Zhiyuan of Tanzhou): Had one Dharma heir: Tanzhou Yungai Zhihan Chanshi (Zen Master Yungai Zhihan of Tanzhou). Fuzhou Caoshan Benji Chanshi (Zen Master Caoshan Benji of Fuzhou): Succeeded by five: Fuzhou Jinfeng Congzhi Chanshi (Zen Master Jinfeng Congzhi of Fuzhou), Chuzhou Guangli Rong Chanshi (Zen Master Guangli Rong of Chuzhou), Xiangzhou
鹿門處真禪師 衡州育王弘通禪師 撫州曹山惠霞禪師 洪州云居道膺禪師法嗣八人 杭州佛日和尚 蘇州永光真禪師 洪州同安丕禪師 洪州云居懷岳禪師 歙州朱溪謙禪師 池州嵇山章禪師 洪州云居簡禪師 廬山歸宗懷惲禪師 筠州九峰普滿禪師法嗣一人 洪州同安威禪師 潭州龍牙居遁禪師法嗣二人 潭州報慈岐禪師 襄州含珠審哲禪師 襄州洞山師虔禪師法嗣二人 襄州鳳凰山獻蘊禪師 襄州萬銅山廣德禪師 撫州疏山羌仁禪師法嗣四人 筠州黃檗慧禪師 韶州護國凈困禪師 洛京長水歸仁禪師 撫州大安省禪師 筠州高安白水本仁禪師法嗣一人 杭州瑞龍幻璋禪師 澧州洛浦元安禪師法嗣二人 鳳翔青峰傳楚禪師 蘄州烏牙彥賓禪師 袁州盤龍可文禪師法嗣一人 袁州木平善道禪師 撫州黃山月輪禪師法嗣一人 郢州桐泉和尚 青原下第八世 福州羅山道閑禪師法嗣五人 婺州明招德謙禪師 吉州清平惟曠禪師 婺州金柱義昭禪師 吉州匡山和尚 西川慧和尚 懷州桐泉彥禪師法嗣一人 鄂州黃龍誨璣禪師 卷第二十六 青原下第八世 福州玄沙師備禪師法嗣七人 漳州羅漢桂琛禪師 福州安
【現代漢語翻譯】 現代漢語譯本 鹿門處真禪師 衡州育王弘通禪師 撫州曹山惠霞禪師 洪州云居道膺禪師法嗣八人 杭州佛日和尚 蘇州永光真禪師 洪州同安丕禪師 洪州云居懷岳禪師 歙州朱溪謙禪師 池州嵇山章禪師 洪州云居簡禪師 廬山歸宗懷惲禪師 筠州九峰普滿禪師法嗣一人 洪州同安威禪師 潭州龍牙居遁禪師法嗣二人 潭州報慈岐禪師 襄州含珠審哲禪師 襄州洞山師虔禪師法嗣二人 襄州鳳凰山獻蘊禪師 襄州萬銅山廣德禪師 撫州疏山羌仁禪師法嗣四人 筠州黃檗慧禪師 韶州護國凈困禪師 洛京長水歸仁禪師 撫州大安省禪師 筠州高安白水本仁禪師法嗣一人 杭州瑞龍幻璋禪師 澧州洛浦元安禪師法嗣二人 鳳翔青峰傳楚禪師 蘄州烏牙彥賓禪師 袁州盤龍可文禪師法嗣一人 袁州木平善道禪師 撫州黃山月輪禪師法嗣一人 郢州桐泉和尚 青原下第八世 福州羅山道閑禪師法嗣五人 婺州明招德謙禪師 吉州清平惟曠禪師 婺州金柱義昭禪師 吉州匡山和尚 西川慧和尚 懷州桐泉彥禪師法嗣一人 鄂州黃龍誨璣禪師 卷第二十六 青原下第八世 福州玄沙師備禪師法嗣七人 漳州羅漢桂琛禪師 福州安
【English Translation】 English version Lumen Chuzhen (鹿門處真) Zen Master Yuwang Hongtong (育王弘通) Zen Master of Hengzhou (衡州) Caoshan Huixia (曹山惠霞) Zen Master of Fuzhou (撫州) Eight Dharma Heirs of Daoying (道膺) Zen Master of Yunju (云居) in Hongzhou (洪州) Buddhist Day (佛日) Monk of Hangzhou (杭州) Yongguang Zhen (永光真) Zen Master of Suzhou (蘇州) Tongan Pi (同安丕) Zen Master of Hongzhou (洪州) Huaiyue (懷岳) Zen Master of Yunju (云居) in Hongzhou (洪州) Zhuxi Qian (朱溪謙) Zen Master of Shezhou (歙州) Jishan Zhang (嵇山章) Zen Master of Chizhou (池州) Yunju Jian (云居簡) Zen Master of Hongzhou (洪州) Huaiyun (懷惲) Zen Master of Guizong (歸宗) on Mount Lu (廬山) One Dharma Heir of Puman (普滿) Zen Master of Jiufeng (九峰) in Junzhou (筠州) Tongan Wei (同安威) Zen Master of Hongzhou (洪州) Two Dharma Heirs of J遁 (居遁) Zen Master of Longya (龍牙) in Tanzhou (潭州) Bao Ciqi (報慈岐) Zen Master of Tanzhou (潭州) Hanzhu Shenzhe (含珠審哲) Zen Master of Xiangzhou (襄州) Two Dharma Heirs of Shiqian (師虔) Zen Master of Dongshan (洞山) in Xiangzhou (襄州) Fenghuangshan Xianyun (鳳凰山獻蘊) Zen Master of Xiangzhou (襄州) Wantongshan Guangde (萬銅山廣德) Zen Master of Xiangzhou (襄州) Four Dharma Heirs of Qiangren (羌仁) Zen Master of Shushan (疏山) in Fuzhou (撫州) Huangbo Hui (黃檗慧) Zen Master of Junzhou (筠州) Huguo Jingkun (護國凈困) Zen Master of Shaozhou (韶州) Changshui Guiren (長水歸仁) Zen Master of Luojing (洛京) Da'an Sheng (大安省) Zen Master of Fuzhou (撫州) One Dharma Heir of Benren (本仁) Zen Master of Baishui (白水) in Gao'an (高安), Junzhou (筠州) Ruilong Huanzhang (瑞龍幻璋) Zen Master of Hangzhou (杭州) Two Dharma Heirs of Yuan'an (元安) Zen Master of Luopu (洛浦) in Lizhou (澧州) Qingfeng Chuan Chu (青峰傳楚) Zen Master of Fengxiang (鳳翔) Wuya Yanbin (烏牙彥賓) Zen Master of Qizhou (蘄州) One Dharma Heir of Kewen (可文) Zen Master of Panlong (盤龍) in Yuanzhou (袁州) Muping Shandao (木平善道) Zen Master of Yuanzhou (袁州) One Dharma Heir of Yuelun (月輪) Zen Master of Huangshan (黃山) in Fuzhou (撫州) Tongquan (桐泉) Monk of Yingzhou (郢州) Eighth Generation under Qingyuan (青原) Five Dharma Heirs of Daoxian (道閑) Zen Master of Luoshan (羅山) in Fuzhou (福州) Mingzhao Deqian (明招德謙) Zen Master of Wuzhou (婺州) Qingping Weikuang (清平惟曠) Zen Master of Jizhou (吉州) Jinzhu Yizhao (金柱義昭) Zen Master of Wuzhou (婺州) Kuangshan (匡山) Monk of Jizhou (吉州) Hui (慧) Monk of Xichuan (西川) One Dharma Heir of Yan (彥) Zen Master of Tongquan (桐泉) in Huaizhou (懷州) Huanglong Huiji (黃龍誨璣) Zen Master of Ezhou (鄂州) Volume Twenty-Six Eighth Generation under Qingyuan (青原) Seven Dharma Heirs of Shibei (師備) Zen Master of Xuansha (玄沙) in Fuzhou (福州) Luohan Guichen (羅漢桂琛) Zen Master of Zhangzhou (漳州) An (安)
國惠球禪師 婺州金華國泰禪師 福州螺峰沖奧禪師 泉州睡龍禪師 天臺云峰光緒禪師 天臺國清師凈上座 韶州雲門文偃禪師法嗣一十九人 韶州白雲祥禪師 岳州巴陵顥鑒禪師 隋州智門師寬禪師 襄州洞山守初禪師 韶州雙峰敬欽禪師 蘄州北禪寂禪師 朗州德山圓明禪師 隋州雙泉郁禪師 郢州臨溪竟脫禪師 潞府妙勝臻禪師 益州香林澄遠禪師 韶州雲門法球禪師 潭州南臺道遵禪師 南嶽般若啟柔禪師 信州鵝湖云震禪師 廬州天王徽禪師 深明二上座 饒州薦福古禪師 福州長慶慧棱禪師法嗣九人 泉州招慶道匡禪師 福州慈雲光云禪師 婺州報恩寶資禪師 襄州鷲嶺明遠禪師 福州石佛靜禪師 福州仙天守玭禪師 杭州傾心法瑫禪師 新羅龜山和尚 太傅王公延彬 漳州保福從展禪師法嗣二人 泉州招慶省僜禪師 漳州報恩熙禪師 福州鼓山神晏國師法嗣三人 金陵凈德慧悟禪師 福州鼓山智岳禪師 建州白雲時作禪師 明州翠巖令參禪師法嗣一人 杭州龍𠕋子興禪師 泉州臥龍道溥禪師法嗣一人 漳州保福清豁禪師 洪州云居懷岳禪師法嗣一人 楊州風化令崇禪師 安州白兆
【現代漢語翻譯】 現代漢語譯本 國惠球禪師 婺州（今浙江金華）金華國泰禪師，福州螺峰沖奧禪師，泉州睡龍禪師，天臺云峰光緒禪師，天臺國清寺凈上座。 韶州雲門文偃禪師的法嗣共有十九人： 韶州白雲祥禪師，岳州巴陵顥鑒禪師，隋州智門師寬禪師，襄州洞山守初禪師，韶州雙峰敬欽禪師，蘄州北禪寂禪師，朗州德山圓明禪師，隋州雙泉郁禪師，郢州臨溪竟脫禪師，潞府妙勝臻禪師，益州香林澄遠禪師，韶州雲門法球禪師，潭州南臺道遵禪師，南嶽般若啟柔禪師，信州鵝湖云震禪師，廬州天王徽禪師，深明二上座，饒州薦福古禪師。 福州長慶慧棱禪師的法嗣共有九人： 泉州招慶道匡禪師，福州慈雲光云禪師，婺州報恩寶資禪師，襄州鷲嶺明遠禪師，福州石佛靜禪師，福州仙天守玭禪師，杭州傾心法瑫禪師，新羅龜山和尚，太傅王公延彬。 漳州保福從展禪師的法嗣共有二人： 泉州招慶省僜禪師，漳州報恩熙禪師。 福州鼓山神晏國師的法嗣共有三人： 金陵凈德慧悟禪師，福州鼓山智岳禪師，建州白雲時作禪師。 明州翠巖令參禪師的法嗣共有一人： 杭州龍𠕋子興禪師。 泉州臥龍道溥禪師的法嗣共有一人： 漳州保福清豁禪師。 洪州云居懷岳禪師的法嗣共有一人： 楊州風化令崇禪師。 安州白兆
【English Translation】 English version Dharma Master Guohui Qiu Dharma Master Guotai of Jinhua (now Jinhua, Zhejiang Province) of Wuzhou, Dharma Master Chong'ao of Luofeng in Fuzhou, Dharma Master Shuilong of Quanzhou, Dharma Master Guangxu of Yunfeng in Tiantai, Senior Monk Jing of Guoqing Temple in Tiantai. There were nineteen Dharma heirs of Dharma Master Wenyen of Yunmen in Shaozhou: Dharma Master Xiang of Baiyun in Shaozhou, Dharma Master Haojian of Baling in Yuezhou, Dharma Master Shikuan of Zhimen in Suizhou, Dharma Master Shouchu of Dongshan in Xiangzhou, Dharma Master Jingqin of Shuangfeng in Shaozhou, Dharma Master Ji of Beichan in Qizhou, Dharma Master Yuanming of Deshan in Langzhou, Dharma Master Yu of Shuangquan in Suizhou, Dharma Master Jingtuo of Linxi in Yingzhou, Dharma Master Zhen of Miaosheng in Lufu, Dharma Master Chengyuan of Xianglin in Yizhou, Dharma Master Faqiu of Yunmen in Shaozhou, Dharma Master Daozun of Nantai in Tanzhou, Dharma Master Qirou of Prajna in Nanyue, Dharma Master Yunzhen of Ehu in Xinzhou, Dharma Master Hui of Tianwang in Luzhou, Senior Monks Shenming Er, Dharma Master Gu of Jianfu in Raozhou. There were nine Dharma heirs of Dharma Master Huiling of Changqing in Fuzhou: Dharma Master Daokuang of Zhaoqing in Quanzhou, Dharma Master Guangyun of Ciyun in Fuzhou, Dharma Master Baozi of Bao'en in Wuzhou, Dharma Master Mingyuan of Jiuling in Xiangzhou, Dharma Master Jing of Shifo in Fuzhou, Dharma Master Shoupin of Xiantian in Fuzhou, Dharma Master Fatiao of Qingxin in Hangzhou, Monk Guishan of Silla, Grand Tutor Wang Gong Yanbin. There were two Dharma heirs of Dharma Master Congzhan of Baofu in Zhangzhou: Dharma Master Shengdeng of Zhaoqing in Quanzhou, Dharma Master Xi of Bao'en in Zhangzhou. There were three Dharma heirs of National Teacher Shenyan of Gushan in Fuzhou: Dharma Master Huiwu of Jingde in Jinling, Dharma Master Zhiyue of Gushan in Fuzhou, Dharma Master Shizuo of Baiyun in Jianzhou. There was one Dharma heir of Dharma Master Lingshen of Cuiyan in Mingzhou: Dharma Master Zixing of Long𠕋 in Hangzhou. There was one Dharma heir of Dharma Master Daopu of Wolong in Quanzhou: Dharma Master Qinghuo of Baofu in Zhangzhou. There was one Dharma heir of Dharma Master Huaiyue of Yunju in Hongzhou: Dharma Master Lingchong of Fenghua in Yangzhou. Baizhao in Anzhou
志圓禪師法嗣三人 朗州大龍智洪禪師 襄州白馬行靄禪師 晉州興化師晉禪師 洪州同安丕禪師法嗣一人 洪州同安志禪師 韶州護國凈果禪師法嗣一人 穎州薦福思禪師 青原下第九世 婺州明招德謙禪師法嗣一人 處州報恩契從禪師 鄂州黃龍誨璣禪師法嗣二人 棗樹和尚 嘉州黑水和尚 漳州羅漢桂琛禪師法嗣五人 金陵清涼文益禪師 襄州青溪洪琎禪師 撫州龍濟紹修山主 金陵清涼休復禪師 衡岳南臺守安禪師 卷第二十七 青原下第九世 潭州延壽慧輪禪師法嗣一人(師見保福) 盧山歸宗道詮禪師 韶州白雲祥禪師法嗣二人(師見雲門) 連州保峰和尚 韶州日華和尚 吉州巴陵顥鑒禪師法嗣一人 泐潭靈澄散聖 隋州智門師寬禪師法嗣七人 江陵福昌惟善禪師 蘄州五祖師戒禪師 蘄州四祖諲禪師 蘄州廣教懷志禪師 舒州龍門永禪師 唐州天目契滿禪師 鄂州建福智通禪師 襄州洞山守初禪師法嗣三人 岳州乾明睦禪師 鄧州廣濟通禪師 荊南府開福德賢禪師 朗州德山密禪師法嗣四人 南嶽南臺勤禪師 鼎州文殊應真禪師 鼎州德山慧晏禪師 鼎州文殊寬禪師 隋州雙泉郁禪師
【現代漢語翻譯】 現代漢語譯本 志圓禪師的法嗣有三人： 朗州大龍智洪禪師，襄州白馬行靄禪師，晉州興化師晉禪師。 洪州同安丕禪師的法嗣有一人： 洪州同安志禪師。 韶州護國凈果禪師的法嗣有一人： 穎州薦福思禪師。 青原下第九世 婺州明招德謙禪師的法嗣有一人： 處州報恩契從禪師。 鄂州黃龍誨璣禪師的法嗣有二人： 棗樹和尚，嘉州黑水和尚。 漳州羅漢桂琛禪師的法嗣有五人： 金陵清涼文益禪師，襄州青溪洪琎禪師，撫州龍濟紹修山主，金陵清涼休復禪師，衡岳南臺守安禪師。 卷第二十七 青原下第九世 潭州延壽慧輪禪師的法嗣有一人（慧輪禪師曾參見過保福禪師）： 廬山歸宗道詮禪師。 韶州白雲祥禪師的法嗣有二人（白雲祥禪師曾參見過雲門禪師）： 連州保峰和尚，韶州日華和尚。 吉州巴陵顥鑒禪師的法嗣有一人： 泐潭靈澄散聖。 隋州智門師寬禪師的法嗣有七人： 江陵福昌惟善禪師，蘄州五祖師戒禪師，蘄州四祖諲禪師，蘄州廣教懷志禪師，舒州龍門永禪師，唐州天目契滿禪師，鄂州建福智通禪師。 襄州洞山守初禪師的法嗣有三人： 岳州乾明睦禪師，鄧州廣濟通禪師，荊南府開福德賢禪師。 朗州德山密禪師的法嗣有四人： 南嶽南臺勤禪師，鼎州文殊應真禪師，鼎州德山慧晏禪師，鼎州文殊寬禪師。 隋州雙泉郁禪師
【English Translation】 English version The Dharma heirs of Chan Master Zhiyuan were three: Chan Master Zhihong of Dalong (Great Dragon) in Langzhou, Chan Master Xing'ai of Baima (White Horse) in Xiangzhou, and Chan Master Shijin of Xinghua in Jinzhou. The Dharma heir of Chan Master Pi of Tongan (Same Peace) in Hongzhou was one: Chan Master Zhi of Tongan (Same Peace) in Hongzhou. The Dharma heir of Chan Master Jingguo of Huguo (Protecting the Country) in Shaozhou was one: Chan Master Si of Jianfu (Recommending Blessings) in Yingzhou. 9th Generation from Qingyuan The Dharma heir of Chan Master Deqian of Mingzhao (Bright Summons) in Wuzhou was one: Chan Master Qicong of Bao'en (Repaying Kindness) in Chuzhou. The Dharma heirs of Chan Master Huiji of Huanglong (Yellow Dragon) in Ezhou were two: The Zao Shu (Date Tree) Monk, and the Heishui (Black Water) Monk of Jiazhou. The Dharma heirs of Chan Master Guichen of Luohan (Arhat) in Zhangzhou were five: Chan Master Wenyì of Qingliang (Clear and Cool) in Jinling, Chan Master Hongjin of Qingxi (Green Stream) in Xiangzhou, Mountain Lord Shaoxiu of Longji (Dragon Relief) in Fuzhou, Chan Master Xiufu of Qingliang (Clear and Cool) in Jinling, and Chan Master Shou'an of Nantai (South Terrace) in Hengyue. Chapter 27 9th Generation from Qingyuan The Dharma heir of Chan Master Huilun of Yanshou (Prolonging Life) in Tanzhou was one (The Master met Baofu): Chan Master Daoquan of Guizong (Returning to the Source) in Lushan. The Dharma heirs of Chan Master Xiang of Baiyun (White Cloud) in Shaozhou were two (The Master met Yunmen): The Baofeng (Protecting Peak) Monk of Lianzhou, and the Rihua (Sun Flower) Monk of Shaozhou. The Dharma heir of Chan Master Haojian of Baling (Baling) in Jizhou was one: The Letan (Le Pool) Lingcheng Sansheng (Wandering Sage). The Dharma heirs of Chan Master Shikuan of Zhimen (Wisdom Gate) in Suizhou were seven: Chan Master Weishen of Fuchang (Blessing Prosperity) in Jiangling, Chan Master Shijie of Wuzu (Fifth Ancestor) in Qizhou, Chan Master Yin of Sizu (Fourth Ancestor) in Qizhou, Chan Master Huaizhi of Guangjiao (Extensive Teaching) in Qizhou, Chan Master Yong of Longmen (Dragon Gate) in Shuzhou, Chan Master Qiman of Tianmu (Heavenly Eye) in Tangzhou, and Chan Master Zhitong of Jianfu (Establishing Blessings) in Ezhou. The Dharma heirs of Chan Master Shouchu of Dongshan (Cave Mountain) in Xiangzhou were three: Chan Master Mu of Qianming (Dry Brightness) in Yuezhou, Chan Master Tong of Guangji (Extensive Relief) in Dengzhou, and Chan Master Dexian of Kaifu (Opening Blessings) in Jingnan Prefecture. The Dharma heirs of Chan Master Mi of Deshan (Virtue Mountain) in Langzhou were four: Chan Master Qin of Nantai (South Terrace) in Nanyue, Chan Master Yingzhen of Wenshu (Manjusri) in Dingzhou, Chan Master Huiyan of Deshan (Virtue Mountain) in Dingzhou, and Chan Master Kuan of Wenshu (Manjusri) in Dingzhou. Chan Master Yu of Shuangquan (Double Spring) in Suizhou.
法嗣一人 鼎州德山慧遠禪師 江陵府奉先深禪師法嗣一人(師見雲門) 天臺蓮華峰祥公庵主 郢州林溪敬脫禪師法嗣一人(師見雲門) 西劍州鳳凰智廣禪師 路府妙勝臻禪師法嗣一人 潭州大溈承禪師 益州香林澄遠禪師法嗣一人 隋州智門光祚禪師 洪州同安志禪師法嗣一人 鼎州梁山緣觀禪師 韶州舜峰韶禪師法嗣一人(師見雲門) 磁州桃園曦朗禪師 青原下第十世 金陵清涼大法眼文益禪師法嗣一十三人 天臺山德韶國師 金陵清涼泰欽禪師 金陵報恩玄則禪師 金陵報恩玄覺禪師 杭州報恩慧明禪師 漳州羅漢守仁禪師 金陵鐘山義章禪師 金陵報恩文遂禪師 杭州永明道潛禪師 廬山歸宗慧超禪師 廬山棲賢慧圓禪師 洪州百丈恒禪師 杭州靈隱清聳禪師 襄州清溪洪琎禪師法嗣一人 相州天平從漪禪師 蘄州五祖師戒禪師法嗣三人 洪州泐潭懷澄禪師 筠州洞山自寶禪師 復州北塔思廣禪師 潭州福嚴良雅禪師法嗣一人 潭州北禪智賢禪師 鼎州文殊應真禪師法嗣一人 筠州洞山曉聦禪師 朗州德山慧遠禪師法嗣一人(師見雙泉郁都見雲門) 廬山歸宗善暹禪師 隋州智門光祚
【現代漢語翻譯】 現代漢語譯本 法嗣一人 鼎州德山慧遠禪師 江陵府奉先深禪師法嗣一人(師見雲門) 天臺蓮華峰祥公庵主 郢州林溪敬脫禪師法嗣一人(師見雲門) 西劍州鳳凰智廣禪師 路府妙勝臻禪師法嗣一人 潭州大溈承禪師 益州香林澄遠禪師法嗣一人 隋州智門光祚禪師 洪州同安志禪師法嗣一人 鼎州梁山緣觀禪師 韶州舜峰韶禪師法嗣一人(師見雲門) 磁州桃園曦朗禪師 青原下第十世 金陵清涼大法眼文益禪師法嗣一十三人 天臺山德韶國師 金陵清涼泰欽禪師 金陵報恩玄則禪師 金陵報恩玄覺禪師 杭州報恩慧明禪師 漳州羅漢守仁禪師 金陵鐘山義章禪師 金陵報恩文遂禪師 杭州永明道潛禪師 廬山歸宗慧超禪師 廬山棲賢慧圓禪師 洪州百丈恒禪師 杭州靈隱清聳禪師 襄州清溪洪琎禪師法嗣一人 相州天平從漪禪師 蘄州五祖師戒禪師法嗣三人 洪州泐潭懷澄禪師 筠州洞山自寶禪師 復州北塔思廣禪師 潭州福嚴良雅禪師法嗣一人 潭州北禪智賢禪師 鼎州文殊應真禪師法嗣一人 筠州洞山曉聦禪師 朗州德山慧遠禪師法嗣一人(師見雙泉郁都見雲門) 廬山歸宗善暹禪師 隋州智門光祚
【English Translation】 English version Successor: One person Chan Master Huiyuan of Deshan in Dingzhou (鼎州德山慧遠禪師) Successor of Chan Master Shen of Fengxian in Jiangling Prefecture (江陵府奉先深禪師): One person (The master met Yunmen (雲門)) Hermit Xiang Gong of Lotus Peak in Tiantai (天臺蓮華峰祥公庵主) Successor of Chan Master Jingtuo of Linxi in Yingzhou (郢州林溪敬脫禪師): One person (The master met Yunmen (雲門)) Chan Master Zhiguang of Fenghuang in Xijianzhou (西劍州鳳凰智廣禪師) Successor of Chan Master Zhen of Miaosheng in Lu Prefecture (路府妙勝臻禪師): One person Chan Master Cheng of Dawei in Tanzhou (潭州大溈承禪師) Successor of Chan Master Chengyuan of Xianglin in Yizhou (益州香林澄遠禪師): One person Chan Master Guangzuo of Zhimen in Suizhou (隋州智門光祚禪師) Successor of Chan Master Zhi of Tongan in Hongzhou (洪州同安志禪師): One person Chan Master Yuanguan of Liangshan in Dingzhou (鼎州梁山緣觀禪師) Successor of Chan Master Shao of Shunfeng in Shaozhou (韶州舜峰韶禪師): One person (The master met Yunmen (雲門)) Chan Master Xilang of Taoyuan in Cizhou (磁州桃園曦朗禪師) Tenth Generation from Qingyuan (青原下第十世) Successors of Chan Master Wenyi of Dafayan in Qingliang, Jinling (金陵清涼大法眼文益禪師): Thirteen people National Teacher Deshao of Tiantai Mountain (天臺山德韶國師) Chan Master Taiqin of Qingliang in Jinling (金陵清涼泰欽禪師) Chan Master Xuanze of Bao'en in Jinling (金陵報恩玄則禪師) Chan Master Xuanjue of Bao'en in Jinling (金陵報恩玄覺禪師) Chan Master Huiming of Bao'en in Hangzhou (杭州報恩慧明禪師) Chan Master Shouren of Luohan in Zhangzhou (漳州羅漢守仁禪師) Chan Master Yizhang of Zhongshan in Jinling (金陵鐘山義章禪師) Chan Master Wensui of Bao'en in Jinling (金陵報恩文遂禪師) Chan Master Daoqian of Yongming in Hangzhou (杭州永明道潛禪師) Chan Master Huichao of Guizong in Lushan (廬山歸宗慧超禪師) Chan Master Huiyuan of Qixian in Lushan (廬山棲賢慧圓禪師) Chan Master Heng of Baizhang in Hongzhou (洪州百丈恒禪師) Chan Master Qingsong of Lingyin in Hangzhou (杭州靈隱清聳禪師) Successor of Chan Master Hongjin of Qingxi in Xiangzhou (襄州清溪洪琎禪師): One person Chan Master Congyi of Tianping in Xiangzhou (相州天平從漪禪師) Successors of Chan Master Shijie of Wuzu in Qizhou (蘄州五祖師戒禪師): Three people Chan Master Huaicheng of Letan in Hongzhou (洪州泐潭懷澄禪師) Chan Master Zibao of Dongshan in Junzhou (筠州洞山自寶禪師) Chan Master Sigguang of Beita in Fuzhou (復州北塔思廣禪師) Successor of Chan Master Liangya of Fuyan in Tanzhou (潭州福嚴良雅禪師): One person Chan Master Zhixian of Beichan in Tanzhou (潭州北禪智賢禪師) Successor of Chan Master Yingzhen of Wenshu in Dingzhou (鼎州文殊應真禪師): One person Chan Master Xiaocong of Dongshan in Junzhou (筠州洞山曉聦禪師) Successor of Chan Master Huiyuan of Deshan in Langzhou (朗州德山慧遠禪師): One person (The master met Shuangquan Yudu (雙泉郁都) and met Yunmen (雲門)) Chan Master Shanqian of Guizong in Lushan (廬山歸宗善暹禪師) Guangzuo of Zhimen in Suizhou (隋州智門光祚)
禪師法嗣三人 明州雪竇重顯禪師 鼎州彰法燈泗禪師 潭州云蓋繼鵬禪師 鼎州梁山緣觀禪師法嗣一人 郢州太陽警延禪師 卷第二十八 青原下第十一世 天臺德韶禪師法嗣八人 杭州永明延壽禪師 溫州仙巖安禪師 杭州五云志逢禪師 廣州光聖師護禪師 杭州龍華慧居禪師 溫州瑞鹿本先禪師 溫州雁蕩愿齊禪師 杭州興教洪壽禪師 金陵清涼泰欽禪師法嗣一人 洪州云居齊禪師 洪州百丈恒禪師法嗣一人 廬山棲賢澄諟禪師 洪州云居清錫禪師法嗣一人(師見法眼) 天臺般若從進禪師 廬山歸宗義柔禪師法嗣一人(師見法眼) 明州天童新禪師 廬山長安延規禪師法嗣一人(師見法眼) 潭州云蓋用清禪師 洪州泐潭澄散聖法嗣二人 明州育王懷璉禪師 婺州承天惟簡禪師 復州北塔思廣禪師法嗣一人(師見五祖戒) 荊門軍玉泉承浩禪師 潭州北禪智賢禪師法嗣一人 洪州法昌倚遇禪師 筠州洞山曉聦禪師法嗣一人 洪州云居曉舜禪師 廬山歸宗善暹禪師法嗣一人 洪州云居了元禪師 明州雪竇重顯禪師法嗣四人 越州天衣義懷禪師 泉州承天傳宗禪師 舒州投子宗禪師 越州天衣在禪師
【現代漢語翻譯】 現代漢語譯本 禪師法嗣三人：
明州雪竇重顯禪師（Mingzhou Xuedou Chongxian Chanshi） 鼎州彰法燈泗禪師（Dingzhou Zhangfa Dengsi Chanshi） 潭州云蓋繼鵬禪師（Tanzhou Yungai Jipeng Chanshi）
鼎州梁山緣觀禪師法嗣一人：
郢州太陽警延禪師（Yingzhou Taiyang Jingyan Chanshi）
卷第二十八
青原下第十一世
天臺德韶禪師法嗣八人：
杭州永明延壽禪師（Hangzhou Yongming Yanshou Chanshi） 溫州仙巖安禪師（Wenzhou Xianyan An Chanshi） 杭州五云志逢禪師（Hangzhou Wuyun Zhifeng Chanshi） 廣州光聖師護禪師（Guangzhou Guangsheng Shihu Chanshi） 杭州龍華慧居禪師（Hangzhou Longhua Huiju Chanshi） 溫州瑞鹿本先禪師（Wenzhou Ruilu Benxian Chanshi） 溫州雁蕩愿齊禪師（Wenzhou Yandang Yuanqi Chanshi） 杭州興教洪壽禪師（Hangzhou Xingjiao Hongshou Chanshi）
金陵清涼泰欽禪師法嗣一人：
洪州云居齊禪師（Hongzhou Yunju Qi Chanshi）
洪州百丈恒禪師法嗣一人：
廬山棲賢澄諟禪師（Lushan Qixian Chengshi Chanshi）
洪州云居清錫禪師法嗣一人（師見法眼）：
天臺般若從進禪師（Tiantai Banruo Congjin Chanshi）
廬山歸宗義柔禪師法嗣一人（師見法眼）：
明州天童新禪師（Mingzhou Tiantong Xin Chanshi）
廬山長安延規禪師法嗣一人（師見法眼）：
潭州云蓋用清禪師（Tanzhou Yungai Yongqing Chanshi）
洪州泐潭澄散聖法嗣二人：
明州育王懷璉禪師（Mingzhou Yuwang Huailian Chanshi） 婺州承天惟簡禪師（Wuzhou Chengtian Weijian Chanshi）
復州北塔思廣禪師法嗣一人（師見五祖戒）：
荊門軍玉泉承浩禪師（Jingmen Jun Yuquan Chenghao Chanshi）
潭州北禪智賢禪師法嗣一人：
洪州法昌倚遇禪師（Hongzhou Fachang Yiyu Chanshi）
筠州洞山曉聦禪師法嗣一人：
洪州云居曉舜禪師（Hongzhou Yunju Xiaoshun Chanshi）
廬山歸宗善暹禪師法嗣一人：
洪州云居了元禪師（Hongzhou Yunju Liaoyuan Chanshi）
明州雪竇重顯禪師法嗣四人：
越州天衣義懷禪師（Yuezhou Tianyi Yihuai Chanshi） 泉州承天傳宗禪師（Quanzhou Chengtian Chuanzong Chanshi） 舒州投子宗禪師（Shuzhou Touzi Zongyue Chanshi） 越州天衣在禪師（Yuezhou Tianyi Zai Chanshi）
【English Translation】 English version Three Dharma Heirs of Chan Master:
Chan Master Xuedou Chongxian (雪竇重顯) of Mingzhou (明州) Chan Master Zhangfa Dengsi (彰法燈泗) of Dingzhou (鼎州) Chan Master Yungai Jipeng (雲蓋繼鵬) of Tanzhou (潭州)
One Dharma Heir of Chan Master Liangshan Yuanguan (梁山緣觀) of Dingzhou:
Chan Master Taiyang Jingyan (太陽警延) of Yingzhou (郢州)
Chapter 28
The Eleventh Generation after Qingyuan (青原)
Eight Dharma Heirs of Chan Master Tiantai Deshao (天臺德韶):
Chan Master Yongming Yanshou (永明延壽) of Hangzhou (杭州) Chan Master Xianyan An (仙巖安) of Wenzhou (溫州) Chan Master Wuyun Zhifeng (五雲志逢) of Hangzhou Chan Master Guangsheng Shihu (光聖師護) of Guangzhou (廣州) Chan Master Longhua Huiju (龍華慧居) of Hangzhou Chan Master Ruilu Benxian (瑞鹿本先) of Wenzhou Chan Master Yandang Yuanqi (雁蕩願齊) of Wenzhou Chan Master Xingjiao Hongshou (興教洪壽) of Hangzhou
One Dharma Heir of Chan Master Qingliang Taiqin (清涼泰欽) of Jinling (金陵):
Chan Master Yunju Qi (雲居齊) of Hongzhou (洪州)
One Dharma Heir of Chan Master Baizhang Heng (百丈恆) of Hongzhou:
Chan Master Qixian Chengshi (棲賢澄諟) of Lushan (廬山)
One Dharma Heir of Chan Master Yunju Qingxi (雲居清錫) of Hongzhou (He met Fayan (法眼)):
Chan Master Banruo Congjin (般若從進) of Tiantai (天臺)
One Dharma Heir of Chan Master Guizong Yirou (歸宗義柔) of Lushan (He met Fayan):
Chan Master Tiantong Xin (天童新) of Mingzhou
One Dharma Heir of Chan Master Changan Yangui (長安延規) of Lushan (He met Fayan):
Chan Master Yungai Yongqing (雲蓋用清) of Tanzhou
Two Dharma Heirs of Chan Master Letan Cheng San (泐潭澄散) of Hongzhou:
Chan Master Yuwang Huailian (育王懷璉) of Mingzhou Chan Master Chengtian Weijian (承天惟簡) of Wuzhou (婺州)
One Dharma Heir of Chan Master Beita Siguang (北塔思廣) of Fuzhou (復州) (He met Wuzu Jie (五祖戒)):
Chan Master Yuquan Chenghao (玉泉承浩) of Jingmen Jun (荊門軍)
One Dharma Heir of Chan Master Beichan Zhixian (北禪智賢) of Tanzhou:
Chan Master Fachang Yiyu (法昌倚遇) of Hongzhou
One Dharma Heir of Chan Master Dongshan Xiaocong (洞山曉聦) of Junzhou (筠州):
Chan Master Yunju Xiaoshun (雲居曉舜) of Hongzhou
One Dharma Heir of Chan Master Guizong Shanxian (歸宗善暹) of Lushan:
Chan Master Yunju Liaoyuan (雲居了元) of Hongzhou
Four Dharma Heirs of Chan Master Xuedou Chongxian (雪竇重顯) of Mingzhou:
Chan Master Tianyi Yihuai (天衣義懷) of Yuezhou (越州) Chan Master Chengtian Chuanzong (承天傳宗) of Quanzhou (泉州) Chan Master Touzi Zongyue (投子宗悅) of Shuzhou (舒州) Chan Master Tianyi Zai (天衣在) of Yuezhou
郢州大陽警延禪師法嗣四人 郢州興陽剖禪師 舒州投子義青禪師 惠州羅浮如禪師 西川雲頂山鵬禪師 青原下第十二世 廬山棲賢澄諟禪師法嗣一人 湖州西余體柔禪師 洪州云居曉舜禪師法嗣二人 建康蔣山法泉禪師 處州慈雲居慧禪師 越州天衣義懷禪師法嗣六人 東京法雲法秀禪師 杭州佛日智才禪師 東京慧林宗本禪師 臺州瑞巖子鴻禪師 真州長廬體明禪師 蘇州凈慧可證禪師 舒州投子義青禪師法嗣二人 東京凈因道楷禪師 西京少林恩禪師 卷第二十九 青原下第十三世 東京法雲法秀禪師法嗣一人 澧州香積用旻禪師 東京慧林宗本禪師法嗣三人 杭州凈慈善本禪師 福州太平恩禪師 秀州本覺法真禪師 北京天缽重元禪師法嗣一人 西京聖善真悟禪師 東京凈恩楷禪師法嗣二人 鄧州丹霞淳禪師(未見錄) 東京凈因法成禪師 青原下第十四世 杭州凈慈善本禪師法嗣一人 福州雪峰思慧禪師 鄧州丹霞淳禪師法嗣一人 明州天童正覺禪師 青原下第十五世 福州雪峰思慧禪師法嗣一人 杭州凈慈道昌禪師 明州天童正覺禪師法嗣一人 臨安府凈慈慧暉禪師 應化賢聖 亡名
【現代漢語翻譯】 現代漢語譯本 郢州大陽警延禪師（Yingzhou Dayang Jingyan Chanshi）的法嗣四人： 郢州興陽剖禪師（Yingzhou Xingyang Pou Chanshi），舒州投子義青禪師（Shuzhou Touzi Yiqing Chanshi），惠州羅浮如禪師（Huizhou Luofu Ru Chanshi），西川雲頂山鵬禪師（Xichuan Yunding Shan Peng Chanshi）。 青原下第十二世 廬山棲賢澄諟禪師（Lushan Qixian Chengshi Chanshi）的法嗣一人： 湖州西余體柔禪師（Huzhou Xiyu Tirou Chanshi）。 洪州云居曉舜禪師（Hongzhou Yunju Xiaoshun Chanshi）的法嗣二人： 建康蔣山法泉禪師（Jiankang Jiangshan Faquan Chanshi），處州慈雲居慧禪師（Chuzhou Ciyun Juhui Chanshi）。 越州天衣義懷禪師（Yuezhou Tianyi Yihuai Chanshi）的法嗣六人： 東京法雲法秀禪師（Dongjing Fayun Faxiu Chanshi），杭州佛日智才禪師（Hangzhou Fori Zhicai Chanshi），東京慧林宗本禪師（Dongjing Huilin Zongben Chanshi），臺州瑞巖子鴻禪師（Taizhou Ruiyan Zihong Chanshi），真州長廬體明禪師（Zhenzhou Changlu Timing Chanshi），蘇州凈慧可證禪師（Suzhou Jinghui Kezheng Chanshi）。 舒州投子義青禪師（Shuzhou Touzi Yiqing Chanshi）的法嗣二人： 東京凈因道楷禪師（Dongjing Jingyin Daokai Chanshi），西京少林恩禪師（Xijing Shaolin En Chanshi）。 卷第二十九 青原下第十三世 東京法雲法秀禪師（Dongjing Fayun Faxiu Chanshi）的法嗣一人： 澧州香積用旻禪師（Lizhou Xiangji Yongmin Chanshi）。 東京慧林宗本禪師（Dongjing Huilin Zongben Chanshi）的法嗣三人： 杭州凈慈善本禪師（Hangzhou Jingci Shanben Chanshi），福州太平恩禪師（Fuzhou Taiping En Chanshi），秀州本覺法真禪師（Xiuzhou Benjue Fazhen Chanshi）。 北京天缽重元禪師（Beijing Tianbo Chongyuan Chanshi）的法嗣一人： 西京聖善真悟禪師（Xijing Shengshen Zhenwu Chanshi）。 東京凈恩楷禪師（Dongjing Jingen Kai Chanshi）的法嗣二人： 鄧州丹霞淳禪師（Dengzhou Danxia Chun Chanshi）（未見錄），東京凈因法成禪師（Dongjing Jingyin Facheng Chanshi）。 青原下第十四世 杭州凈慈善本禪師（Hangzhou Jingci Shanben Chanshi）的法嗣一人： 福州雪峰思慧禪師（Fuzhou Xuefeng Sihui Chanshi）。 鄧州丹霞淳禪師（Dengzhou Danxia Chun Chanshi）的法嗣一人： 明州天童正覺禪師（Mingzhou Tiantong Zhengjue Chanshi）。 青原下第十五世 福州雪峰思慧禪師（Fuzhou Xuefeng Sihui Chanshi）的法嗣一人： 杭州凈慈道昌禪師（Hangzhou Jingci Daochang Chanshi）。 明州天童正覺禪師（Mingzhou Tiantong Zhengjue Chanshi）的法嗣一人： 臨安府凈慈慧暉禪師（Lin'anfu Jingci Huihui Chanshi）。 應化賢聖，亡名。
【English Translation】 English version The Dharma heirs of Zen Master Jingyan (Jingyan Chanshi) of Dayang in Yingzhou (Yingzhou) were four: Zen Master Xingyang Pou (Xingyang Pou Chanshi) of Yingzhou (Yingzhou), Zen Master Yiqing (Yiqing Chanshi) of Touzi in Shuzhou (Shuzhou), Zen Master Ru (Ru Chanshi) of Luofu in Huizhou (Huizhou), Zen Master Peng (Peng Chanshi) of Yunding Mountain in Xichuan (Xichuan). The twelfth generation from Qingyuan (Qingyuan) The Dharma heir of Zen Master Chengshi (Chengshi Chanshi) of Qixian in Lushan (Lushan) was one: Zen Master Tirou (Tirou Chanshi) of Xiyu in Huzhou (Huzhou). The Dharma heirs of Zen Master Xiaoshun (Xiaoshun Chanshi) of Yunju in Hongzhou (Hongzhou) were two: Zen Master Faquan (Faquan Chanshi) of Jiangshan in Jiankang (Jiankang), Zen Master Juhui (Juhui Chanshi) of Ciyun in Chuzhou (Chuzhou). The Dharma heirs of Zen Master Yihuai (Yihuai Chanshi) of Tianyi in Yuezhou (Yuezhou) were six: Zen Master Faxiu (Faxiu Chanshi) of Fayun in Dongjing (Dongjing), Zen Master Zhicai (Zhicai Chanshi) of Fori in Hangzhou (Hangzhou), Zen Master Zongben (Zongben Chanshi) of Huilin in Dongjing (Dongjing), Zen Master Zihong (Zihong Chanshi) of Ruiyan in Taizhou (Taizhou), Zen Master Timing (Timing Chanshi) of Changlu in Zhenzhou (Zhenzhou), Zen Master Kezheng (Kezheng Chanshi) of Jinghui in Suzhou (Suzhou). The Dharma heirs of Zen Master Yiqing (Yiqing Chanshi) of Touzi in Shuzhou (Shuzhou) were two: Zen Master Daokai (Daokai Chanshi) of Jingyin in Dongjing (Dongjing), Zen Master En (En Chanshi) of Shaolin in Xijing (Xijing). Volume 29 The thirteenth generation from Qingyuan (Qingyuan) The Dharma heir of Zen Master Faxiu (Faxiu Chanshi) of Fayun in Dongjing (Dongjing) was one: Zen Master Yongmin (Yongmin Chanshi) of Xiangji in Lizhou (Lizhou). The Dharma heirs of Zen Master Zongben (Zongben Chanshi) of Huilin in Dongjing (Dongjing) were three: Zen Master Shanben (Shanben Chanshi) of Jingci in Hangzhou (Hangzhou), Zen Master En (En Chanshi) of Taiping in Fuzhou (Fuzhou), Zen Master Fazhen (Fazhen Chanshi) of Benjue in Xiuzhou (Xiuzhou). The Dharma heir of Zen Master Chongyuan (Chongyuan Chanshi) of Tianbo in Beijing (Beijing) was one: Zen Master Zhenwu (Zhenwu Chanshi) of Shengshen in Xijing (Xijing). The Dharma heirs of Zen Master Kai (Kai Chanshi) of Jingen in Dongjing (Dongjing) were two: Zen Master Chun (Chun Chanshi) of Danxia in Dengzhou (Dengzhou) (not recorded), Zen Master Facheng (Facheng Chanshi) of Jingyin in Dongjing (Dongjing). The fourteenth generation from Qingyuan (Qingyuan) The Dharma heir of Zen Master Shanben (Shanben Chanshi) of Jingci in Hangzhou (Hangzhou) was one: Zen Master Sihui (Sihui Chanshi) of Xuefeng in Fuzhou (Fuzhou). The Dharma heir of Zen Master Chun (Chun Chanshi) of Danxia in Dengzhou (Dengzhou) was one: Zen Master Zhengjue (Zhengjue Chanshi) of Tiantong in Mingzhou (Mingzhou). The fifteenth generation from Qingyuan (Qingyuan) The Dharma heir of Zen Master Sihui (Sihui Chanshi) of Xuefeng in Fuzhou (Fuzhou) was one: Zen Master Daochang (Daochang Chanshi) of Jingci in Hangzhou (Hangzhou). The Dharma heir of Zen Master Zhengjue (Zhengjue Chanshi) of Tiantong in Mingzhou (Mingzhou) was one: Zen Master Huihui (Huihui Chanshi) of Jingci in Lin'anfu (Lin'anfu). The manifested sages and worthies, name unknown.
尊宿 卷第三十 傅大士心王銘 志公和尚十二時歌 志公和尚十四科 三祖璨大師信心銘 真覺大師證道歌 石頭和尚參同契 石頭和尚草菴歌 僧亡名息心銘 趙州和尚十二時歌 羅漢琛和尚明道頌 同安察禪師十玄談 法眼禪師三界惟心頌 澄觀國師答皇太子心要 鼎州普安和尚頌
聯燈會要目次(終)
No. 1557-A
楚人鬻照乘之殊于鄭。置之薰桂之櫝。飾以翡翠。綴以玫瑰。鄭人悅其外之澤也。不吝千金。爭市其櫝。珠則還之。
嗚呼今之鶵僧。承言滯句。其類是歟。
自七佛以還。初無一字示人。傳燈廣燈。暨前修一時機緣。雖言滿宇宙。聖諦第一義。蓋未之見也。況有所謂第二句哉。年祀浸遼。烏焉成馬。密室呫囁。以打之繞。為機辯。以鳳林楂。為全提。末派渺彌。直指之宗胥而為名相之學。櫝則為我有矣。摩尼寶珠。其將安在。
真懶明老。入木庵之室。而操戈逐之。深疾夫曲曲彎彎綿綿密密。乃罔羅衲僧巴鼻。下刃于頂𩕳上。著著有出身之路者。目以聯燈會要。鋟板流通。將使鏖戰。沙場者。射人先射馬。擒賊先擒王。然後櫜弓仆鼓。坐底太平。老負之心。蓋亦切矣。
千里詒書。謁余以序。余聞。東寺只索一顆明珠。
【現代漢語翻譯】 現代漢語譯本 尊宿 卷第三十 傅大士心王銘 志公和尚十二時歌 志公和尚十四科 三祖璨大師信心銘 真覺大師證道歌 石頭和尚參同契 石頭和尚草菴歌 僧亡名息心銘 趙州和尚十二時歌 羅漢琛和尚明道頌 同安察禪師十玄談 法眼禪師三界惟心頌 澄觀國師答皇太子心要 鼎州普安和尚頌 聯燈會要目次(終) No. 1557-A 楚國人向鄭國人出售照乘之珠這種稀世珍寶，用薰過香的桂木匣子裝著，用翡翠裝飾，用玫瑰點綴。鄭國人喜歡它外表的光澤，不惜花費千金，爭相購買那匣子，卻把珍珠退還了。 唉！現在那些學僧，只會死守著前人的言語和語句，就像這些人一樣啊。 自從過去七佛（Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, Kassapa, and Gotama）以來，本來就沒有一個字可以用來指示人們。無論是《傳燈錄》、《廣燈錄》，還是前人的種種機緣，雖然言語充滿了宇宙，但聖諦（Ariyasacca）和第一義（paramattha-sacca）的真意，卻未曾被真正領會。更何況還有什麼所謂的第二句話呢？時間長了，烏鴉都變成了白馬。在隱秘的房間里竊竊私語，把打和繞當成機鋒辯論，把鳳林（Fenglin）的楂樹當成全部的提持。末流支派渺茫散亂，直指人心的宗門全部變成了名相之學。匣子倒是被我們得到了，摩尼寶珠（maṇi-ratna）又在哪裡呢？ 真懶明老禪師，進入木庵（Mu'an）的房間，揮動戈矛驅逐那些人，他深惡痛絕那些曲曲彎彎、綿綿密密的說法，認為那些東西遮蔽了衲僧的本來面目，所以要從他們的頭頂上下刀，讓每個人都有出路。他把這些記錄彙編成《聯燈會要》，刻板流通，就是要讓那些在沙場上鏖戰的人，懂得射人先射馬，擒賊先擒王的道理，然後才能放下弓箭，停止戰鼓，天下太平。老衲的用心，實在是懇切啊。 千里迢迢寫信給我，希望我為這本書寫序。我聽說，東寺（Dongsi Temple）只需要一顆明珠。
【English Translation】 English version Venerable Elders Volume 30 Fu Daishi's (Great Minister Fu's) 'Mind King Inscription', Zen Master Zhigong's 'Song of the Twelve Hours' Zen Master Zhigong's 'Fourteen Categories', Third Patriarch Sengcan's 'Inscription on Faith in Mind' Zen Master Zhenjue's 'Song of Enlightenment', Zen Master Shitou's 'Cantongqi (Sandokai)' Zen Master Shitou's 'Grass Hut Song', Anonymous Monk's 'Inscription on Resting the Mind' Zen Master Zhaozhou's 'Song of the Twelve Hours', Arhat Chen's 'Ode on Illuminating the Path' Zen Master Tongan Chatsu's 'Ten Mysterious Talks', Zen Master Fayan's 'Ode on the Three Realms as Mind Only' National Teacher Chengguan's Reply to the Crown Prince on the Essentials of Mind Zen Master Puan of Dingzhou's Eulogy Table of Contents of the 'Records of the Lamp' (End) No. 1557-A A man from Chu (state in ancient China) was selling a rare 'Illuminating Pearl' (zhao cheng zhi zhu) to a man from Zheng (another state). He placed it in a fragrant cassia wood box, adorned it with jade, and embellished it with roses. The man from Zheng, delighted by the box's lustrous exterior, spared no expense, eagerly buying the box for a thousand gold pieces, but returned the pearl. Alas! The novice monks of today, clinging to words and phrases, are just like this man. Since the Seven Buddhas of the Past (Vipassī, Sikhī, Vessabhū, Kakusandha, Koṇāgamana, Kassapa, and Gotama), there has never been a single word to instruct people. Whether it be the 'Transmission of the Lamp', the 'Extensive Records of the Lamp', or the various opportunities of the past masters, although words fill the universe, the true meaning of the Noble Truths (Ariyasacca) and the First Principle (paramattha-sacca) has not been truly understood. How much more so, then, is there any so-called 'second phrase'? As time passes, crows become horses. Whispering in secret rooms, taking striking and circling as skillful debate, taking the hawthorn of Fenglin (Fenglin) as the complete upholding. The later branches are vague and scattered, and the school of direct pointing has entirely become a study of names and forms. We have obtained the box, but where is the Mani jewel (maṇi-ratna)? Zen Master Zhenlan Ming, entering the room of Mu'an (Mu'an), wielded a spear to drive those people away. He deeply detested those crooked, winding, and meticulously detailed explanations, believing that they obscured the true face of the monastic. Therefore, he wanted to cut from the top of their heads, so that everyone would have a way out. He compiled these records into the 'Essential Records of the Lamp', had them printed and circulated, so that those who are fighting on the battlefield would understand the principle of shooting the horse first when shooting a man, and capturing the king first when capturing a thief, and then they could lay down their bows and stop the drums, and the world would be at peace. The old monk's intention is truly earnest. You sent me a letter from a thousand miles away, hoping that I would write a preface for this book. I have heard that Dongsi Temple (Dongsi Temple) only needs a bright pearl.
仰山當下傾一栲栳。今觀此書。盡泄天地之寶。又何止傾一拷栳也。探驪頷者。其毋遭神龍之寤哉。雖然自顛迄末。有一轉語。未徹根源。畢竟誵訛在底處。呈似大方之家。必能辯出。
淳熙己酉三月初吉 淡齊李泳 序。
No. 1557-B
聯燈錄。乃晦翁和尚居江心潛光室時。全提機要。開鑿人天。編集聯類。而成此書。始唱道于泉之崇福。耆衲檀信。力請刊行。逮遷鄮峰。遂以板置旃檀林。歲壬申。思忠在寂窗老叔侍下。多舉錄中機緣激勵。乃曰。此錄去取。簡而不繁。未幾。板為灰爐。深為嘆惜。僕僕旋閩越。二十年。復來湖上。搜尋故本。就大報國鋟梓。工費二千餘緡。實文雅藏主。相其成也。敬以此錄。仍舊歸育王寂窗塔下。[凡/?/一]之無窮。俾燈聯𦦨續。晦而復明。庶有補於宗教云耳。
時至元辛卯佛成道日松江澱山比丘思忠拜書。
No. 1557-C
達磨西來。不立文字。直指人心。見性成佛。只要當人具決定志。有大力量。不思前算後。直下一刀兩段。到頂到底。無第二見。無第二人。便與從上佛祖。無異無別。
自曹溪而下。得其傳者。千有餘數。凡垂一言半句。如同電拂。眨得眼來。新羅國里。設有方便。如國家兵器。不得已
而用之。道個抽釘拔楔。解粘去縛。早是項上著枷。腳下著杻了也。其餘合作么生即得。
近年已來。據師位者。不本宗由。枝詞蔓說。對句押韻。簇錦攢花。謾人自謾。不知其幾。學者不辨邪正。遞相㳂襲。與之俱化。從上不傳之旨。絕無聞矣。
余淳熙癸卯。坐夏永嘉之中川。因閱傳燈廣燈。前輩當代諸大老錄。採摭其具徹向上巴鼻。可以關鑿人天眼目者。六百餘家。提唱機緣。問答語句。拈提古今。得其要妙者。各逐本人章次收錄。離為三十卷。命曰聯燈會要。唯臨濟雲門二宗。自汾陽昭雪竇顯而下。罕得其錄。今所編者。十之二三。續燈所載。似無取焉。當伺同志。集而補之。庶幾後學。得見前輩典刑存焉爾。
然前所謂不立文字。直指人心。見性成佛。此一絡索。得非文字語言乎。若作文字語言會。未具衲僧眼在。不作文字語言會。亦未具衲僧眼在。畢竟如何。英俊道流。試請從頭定當看。時淳熙十年。解制后五日。偃溪真懶子悔明。書于潛光室。
No. 1557
聯燈會要卷第一
住泉州崇福禪寺嗣祖比丘 悟明 集
過去莊嚴劫。第九百九十八尊。毗婆尸佛
偈曰。
身從無相中受生 猶如幻出諸形像 幻人心識本來無 罪福皆空無
【現代漢語翻譯】 現代漢語譯本：如果使用抽釘拔楔（chōu dīng bá xiē，比喻去除障礙），解粘去縛（jiě nián qù fù，比喻解除束縛）的方法，那早就成了頭上戴著枷鎖，腳下套著刑具了。那麼，除此之外，又該如何做才好呢？
近年來，那些佔據師位的人，不以宗門根本為依據，而是用繁瑣的言辭和蔓延的說法，對仗押韻，堆砌辭藻，欺騙自己也欺騙別人，不知道有多少。學習的人不辨別邪正，互相沿襲，與他們同流合污。從上代傳下來的宗旨，完全聽不到了。
淳熙癸卯年（1183年），我在永嘉（Yǒngjiā，地名，今浙江溫州）的中川（Zhōngchuān，地名）安居過夏。因此翻閱《傳燈錄》（Chuándēng Lù，佛教典籍）、《廣燈錄》（Guǎngdēng Lù，佛教典籍），以及前輩和當代諸位大老的語錄，選取其中那些徹底透徹、直指向上、可以開啟人天眼目的內容，共六百餘家。包括他們的提唱機緣、問答語句，以及對古今的精妙提煉，按照各人章節依次收錄，分為三十卷，命名為《聯燈會要》（Liándēng Huìyào）。只有臨濟（Línjì，禪宗宗派名）和雲門（Yúnmén，禪宗宗派名）二宗，從汾陽昭（Fényáng Zhāo，人名）和雪竇顯（Xuědòu Xiǎn，人名）之後，很少能找到相關記錄。現在所編輯的，只有其中的十分之二三。《續燈錄》（Xùdēng Lù，佛教典籍）所記載的內容，似乎沒有什麼可取之處。等到有機會和志同道合的人一起，收集並補全它，或許後來的學習者，能夠從中看到前輩的典範。
然而，前面所說的『不立文字，直指人心，見性成佛』，這一系列的說法，難道不是文字語言嗎？如果把它當作文字語言來理解，那就還沒有具備衲僧（nàsēng，指僧人）的眼光。如果不把它當作文字語言來理解，也同樣沒有具備衲僧的眼光。那麼，究竟應該如何理解呢？英俊的修行者們，請你們從頭仔細地審定觀察。時為淳熙十年（1183年），解制后五日，偃溪真懶子悔明（Yǎn xī zhēn lǎn zi huǐ míng，人名）書于潛光室（Qiánguāng Shì，地名）。
No. 1557
《聯燈會要》卷第一
住泉州崇福禪寺嗣祖比丘 悟明 輯
過去莊嚴劫，第九百九十八尊，毗婆尸佛（Pípōshī Fó，過去七佛之一）
偈曰：
身從無相中受生，猶如幻出諸形像。 幻人心識本來無，罪福皆空無。
【English Translation】 English version: If one uses the methods of 'extracting nails and removing wedges' (chōu dīng bá xiē, metaphor for removing obstacles) and 'unbinding and releasing' (jiě nián qù fù, metaphor for freeing from constraints), then it would be like wearing a cangue on the neck and shackles on the feet. So, besides these, what else should be done?
In recent years, those who occupy the position of teachers do not base themselves on the fundamental principles of the sect, but instead use verbose and sprawling words, focusing on rhyming and ornate language, deceiving themselves and others, to an unknown extent. Students do not distinguish between right and wrong, but follow each other in succession, becoming assimilated with them. The teachings transmitted from above are no longer heard at all.
In the year Gui Mao of the Chunxi era (1183), I spent the summer retreat at Zhongchuan (Zhōngchuān, place name) in Yongjia (Yǒngjiā, place name, now Wenzhou, Zhejiang). Therefore, I read through the Transmission of the Lamp (Chuándēng Lù, Buddhist text), the Extensive Lamp Records (Guǎngdēng Lù, Buddhist text), and the records of previous and contemporary great elders, selecting those thorough and penetrating passages that directly point upwards and can open the eyes of humans and devas, totaling more than six hundred masters. This includes their teaching opportunities, question-and-answer dialogues, and the essential refinements of ancient and modern times, which are recorded according to each person's chapter sequence, divided into thirty volumes, and named Essentials of the Lamp Records (Liándēng Huìyào). Only the Linji (Línjì, name of a Chan school) and Yunmen (Yúnmén, name of a Chan school) schools, from Fenyang Zhao (Fényáng Zhāo, personal name) and Xuedou Xian (Xuědòu Xiǎn, personal name) onwards, rarely have relevant records. What is now compiled is only two or three tenths of the whole. The content recorded in the Continuing Lamp Records (Xùdēng Lù, Buddhist text) seems to have little value. When the opportunity arises, I will gather like-minded people to collect and supplement it, so that later learners may see the models of the predecessors.
However, the aforementioned 'not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha' – is this series of statements not language? If it is understood as language, then one does not yet possess the eye of a monastic (nàsēng, refers to a monk). If it is not understood as language, then one also does not possess the eye of a monastic. So, how should it be understood after all? Talented practitioners, please examine and determine it carefully from the beginning. At the time, it was the tenth year of the Chunxi era (1183), five days after the end of the retreat, written by Yanxi Zhenlanzi Huiming (Yǎn xī zhēn lǎn zi huǐ míng, personal name) in the Qian Guang Room (Qiánguāng Shì, place name).
No. 1557
Essentials of the Lamp Records, Volume 1
Compiled by Wu Ming, a Bhiksu (Buddhist monk) of Chongfu Chan Monastery in Quanzhou, a successor of the ancestral lineage
In the past Adornment Kalpa, the 998th Buddha, Vipassi Buddha (Pípōshī Fó, one of the Seven Buddhas of the Past)
Verse:
The body is born from the unmanifest, like illusory forms appearing. The illusory mind and consciousness are originally empty, sins and blessings are all empty and non-existent.
所住
長阿含經云。人壽八萬歲。佛剎利種。姓拘利若。父名槃頭。母名槃頭婆提。居槃頭婆城。坐波波羅樹下。成最正覺。說法三會。度人三十四萬八千。上足二。一名騫茶。一名提舍。執事無憂。子方膺。
過去莊嚴劫。第九百九十九尊。尸棄佛
偈曰。
起諸善業本是幻 造諸惡業亦是幻 身如聚沫心如風 幻出無根無實相
長阿含經云。人壽七萬歲。佛剎利種。姓拘利若。父名明相。母名光耀。居光相城。坐分陀利樹下。成最正覺。說法三會。度人二十五萬。上足二。一名阿毗凈。一名三婆婆。執事忍行。子無量。
過去莊嚴劫。第一千尊。毗舍浮佛
偈曰。
假借四大以為身 心本無生因境有 前境若無心亦無 罪福如幻起亦滅
長阿含經云。人壽六萬歲。佛剎利種。姓拘利若。父名善燈。母名稱戒。居無逾城。坐婆婆樹下。成最正覺。說法二會。度人一十三萬。上足二。一名扶游。一名郁多羅。執事寂光。子妙覺。
見在賢劫。第一尊。拘留孫佛
偈曰。
見身無實是佛見 了心如幻是佛了 了得身心本性空 斯人與佛何殊別
長阿含經云。人壽四萬歲。佛婆羅門種。姓迦葉。父名記得。母名善枝。居安
【現代漢語翻譯】 現代漢語譯本 所住
《長阿含經》記載，人壽八萬歲時，有佛名為尸棄佛（Śikhī Buddha），屬於剎帝利種姓，姓拘利若（Koliya）。他的父親名為槃頭（Paṇḍu），母親名為槃頭婆提（Paṇḍumatī），居住在槃頭婆城（Paṇḍavatī）。他在波波羅樹（Pāpalā tree）下證得最正覺（Anuttarā-samyak-saṃbodhi）。他舉行了三次說法集會，度化了三十四萬八千人。他的兩位上首弟子分別是騫茶（Khemankara）和提舍（Tissa），侍者是無憂（Asoka），兒子名為方膺。
尸棄佛是過去莊嚴劫（Vyūha-kalpa）的第九百九十九尊佛。
偈語說：
發起諸善業，其本性是幻；造作諸惡業，其本性也是幻。 身體猶如聚沫，心念猶如疾風；幻化顯現，無根無實，本無自性。
《長阿含經》記載，人壽七萬歲時，有佛名為毗舍浮佛（Viśvabhū Buddha），屬於剎帝利種姓，姓拘利若。他的父親名為明相（Suppatīta），母親名為光耀（Visākhā），居住在光相城（Anopama）。他在分陀利樹（Sāla tree）下證得最正覺。他舉行了三次說法集會，度化了二十五萬人。他的兩位上首弟子分別是阿毗凈（Uttara）和三婆婆（Sanbhava），侍者是忍行（Upasanta），兒子名為無量。
毗舍浮佛是過去莊嚴劫的第一千尊佛。
偈語說：
假借四大和合而成此身，心識本無生，因外境而有。 如果外境不存在，心識也就不存在；罪業與福報，猶如幻象，生起后也會滅去。
《長阿含經》記載，人壽六萬歲時，有佛名為拘留孫佛（Krakucchanda Buddha），屬於剎帝利種姓，姓拘利若。他的父親名為善燈（Aggidatta），母親名為名稱戒（Visākhā），居住在無逾城（Khemavatī）。他在婆婆樹（Sirīsa tree）下證得最正覺。他舉行了兩次說法集會，度化了一十三萬人。他的兩位上首弟子分別是扶游（Vidura）和郁多羅（Sañjīva），侍者是寂光（Buddharuci），兒子名為妙覺。
拘留孫佛是現在賢劫（Bhadrakalpa）的第一尊佛。
偈語說：
能見身體無實，才是佛的知見；了知心念如幻，才是佛的了悟。 了悟身心本性空寂，這樣的人與佛又有何區別？
《長阿含經》記載，人壽四萬歲時，有佛屬於婆羅門種姓，姓迦葉（Kāśyapa）。他的父親名為記得（Brahmadatta），母親名為善枝（Dhanaवती），居住在安
【English Translation】 English version The Abode
The Dīrgha Āgama states: When people's lifespan was 80,000 years, there was a Buddha named Śikhī Buddha (Śikhī Buddha), of the Kshatriya caste, with the family name Koliya (Koliya). His father was named Paṇḍu (Paṇḍu), and his mother was named Paṇḍumatī (Paṇḍumatī). He resided in Paṇḍavatī (Paṇḍavatī). He attained Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) under a Pāpalā tree (Pāpalā tree). He held three Dharma assemblies, converting 348,000 people. His two chief disciples were Khemankara (Khemankara) and Tissa (Tissa). His attendant was Asoka (Asoka), and his son was named Anupama.
Śikhī Buddha was the 999th Buddha of the past Vyūha-kalpa (Vyūha-kalpa).
The verse says:
The arising of all good deeds is fundamentally illusory; the creation of all evil deeds is also illusory. The body is like a mass of foam, the mind is like the wind; illusory manifestations arise without root and without real substance.
The Dīrgha Āgama states: When people's lifespan was 70,000 years, there was a Buddha named Viśvabhū Buddha (Viśvabhū Buddha), of the Kshatriya caste, with the family name Koliya. His father was named Suppatīta (Suppatīta), and his mother was named Visākhā (Visākhā). He resided in Anopama (Anopama). He attained supreme perfect enlightenment under a Sāla tree (Sāla tree). He held three Dharma assemblies, converting 250,000 people. His two chief disciples were Uttara (Uttara) and Sanbhava (Sanbhava). His attendant was Upasanta (Upasanta), and his son was named Samantaprabha.
Viśvabhū Buddha was the 1000th Buddha of the past Vyūha-kalpa.
The verse says:
The four great elements are borrowed to form this body; the mind is fundamentally unborn, arising due to external conditions. If external conditions do not exist, the mind also does not exist; sins and blessings are like illusions, arising and then ceasing.
The Dīrgha Āgama states: When people's lifespan was 60,000 years, there was a Buddha named Krakucchanda Buddha (Krakucchanda Buddha), of the Kshatriya caste, with the family name Koliya. His father was named Aggidatta (Aggidatta), and his mother was named Visākhā (Visākhā). He resided in Khemavatī (Khemavatī). He attained supreme perfect enlightenment under a Sirīsa tree (Sirīsa tree). He held two Dharma assemblies, converting 130,000 people. His two chief disciples were Vidura (Vidura) and Sañjīva (Sañjīva). His attendant was Buddharuci (Buddharuci), and his son was named Uttara.
Krakucchanda Buddha is the first Buddha of the present Bhadrakalpa (Bhadrakalpa).
The verse says:
Seeing the body as unreal is the Buddha's view; understanding the mind as illusory is the Buddha's understanding. Understanding that the nature of body and mind is fundamentally empty, what difference is there between such a person and a Buddha?
The Dīrgha Āgama states: When people's lifespan was 40,000 years, there was a Buddha of the Brahmin caste, with the family name Kāśyapa (Kāśyapa). His father was named Brahmadatta (Brahmadatta), and his mother was named Dhanavatī (Dhanavatī). He resided in a peaceful
和城。坐尸利沙樹下。成最正覺。說法一會。度人四萬。上足二。一名薩尼。一名毗樓。執事善覺。子上勝。
見在賢劫。第二尊。拘那含牟尼佛
偈曰。
佛不見身知是佛 若實有知別無佛 智者能知罪性空 坦然不怖于生死
長阿含經云。人壽三萬歲。佛婆羅門種。姓迦葉。父名大德。母名善勝。居清凈城。坐烏暫婆羅門樹下。成最正覺。說法一會。度人三萬。上足二。一名舒槃那。一名郁多樓。執事安和。子導師。
見在賢劫。第三尊。迦葉佛
偈曰。
一切眾生性清凈 從本無生無可滅 即此身心是幻生 幻化之中無罪福
長阿含經云。人壽二萬歲。佛婆羅門種。姓迦葉。父名梵德。母名財主。居波羅奈城。坐尼拘律樹下。成最正覺。說法一會。度人二萬。上足二。一名提舍。一名婆羅婆。執事善友。子進軍。
見在賢劫。第四尊。釋迦牟尼佛
偈曰。
幻化無因亦無生 皆即自然見如是 諸化無非自化生 幻化無生無所畏
謹桉佛本行經云。姓剎帝利。父凈飯王。毋摩耶。于無量劫。護持禁戒。梵行清凈。命終之後。正念往生兜率陀天。應其補處。名曰護明。智慧滿足。天壽四千歲。為諸天說法教化。顯示法相。
【現代漢語翻譯】 現代漢語譯本 在和城（古代城市名），于尸利沙樹（一種樹名）下，成就最正覺（無上正等正覺）。說法一次，度化四萬人。上首弟子二人，一名薩尼（Sani），一名毗樓（Bhiru）。執事善覺（Sanjiao）。兒子名為子上勝（Zishang Sheng）。 現在賢劫（Bhadrakalpa）中的第二尊佛，拘那含牟尼佛（Kanakamuni Buddha）。 偈語說： 『佛不見身知是佛，若實有知別無佛，智者能知罪性空，坦然不怖于生死。』 《長阿含經》記載，人壽三萬歲。佛陀為婆羅門種姓，姓迦葉（Kasyapa）。父親名為大德（Dade），母親名為善勝（Shansheng）。居住在清凈城。在烏暫婆羅門樹下，成就最正覺。說法一次，度化三萬人。上首弟子二人，一名舒槃那（Subhanna），一名郁多樓（Uttarou）。執事安和（Anhe）。兒子名為導師（Daoshi）。 現在賢劫中的第三尊佛，迦葉佛（Kasyapa Buddha）。 偈語說： 『一切眾生性清凈，從本無生無可滅，即此身心是幻生，幻化之中無罪福。』 《長阿含經》記載，人壽二萬歲。佛陀為婆羅門種姓，姓迦葉。父親名為梵德（Fande），母親名為財主（Caizhu）。居住在波羅奈城（Varanasi）。在尼拘律樹下，成就最正覺。說法一次，度化二萬人。上首弟子二人，一名提舍（Tisha），一名婆羅婆（Poluo Po）。執事善友（Shanyou）。兒子名為進軍（Junjin）。 現在賢劫中的第四尊佛，釋迦牟尼佛（Sakyamuni Buddha）。 偈語說： 『幻化無因亦無生，皆即自然見如是，諸化無非自化生，幻化無生無所畏。』 根據《佛本行經》記載，佛陀姓剎帝利（Ksatriya），父親是凈飯王（Suddhodana），母親是摩耶夫人（Maya）。在無量劫中，護持禁戒，梵行清凈。命終之後，以正念往生兜率陀天（Tusita Heaven）。應補處之位，名為護明（Hu Ming）。智慧圓滿，天壽四千歲。為諸天說法教化，顯示法相。
【English Translation】 English version In the city of He (an ancient city), under the Shirisha tree (a type of tree), he attained the Supreme Perfect Enlightenment (Anuttara-samyak-sambodhi). He preached the Dharma once, converting 40,000 people. He had two chief disciples, one named Sani, and the other named Bhiru. The attendant was Sanjiao. His son was named Zishang Sheng. The second Buddha in the present Bhadrakalpa (Fortunate Aeon) is Kanakamuni Buddha. The verse says: 'The Buddha knows the Buddha without seeing the body, if there is real knowledge, there is no other Buddha, the wise can know the emptiness of the nature of sin, and be fearless of birth and death.' The 'Dirgha Agama Sutra' records that the lifespan of humans was 30,000 years. The Buddha was of the Brahmin caste, with the surname Kasyapa. His father was named Dade, and his mother was named Shansheng. He resided in the city of Qingjing. Under the Uzhan Brahmin tree, he attained the Supreme Perfect Enlightenment. He preached the Dharma once, converting 30,000 people. He had two chief disciples, one named Subhanna, and the other named Uttarou. The attendant was Anhe. His son was named Daoshi. The third Buddha in the present Bhadrakalpa is Kasyapa Buddha. The verse says: 'All sentient beings are pure in nature, originally unborn and imperishable, this body and mind are illusory, and there is no sin or merit in illusion.' The 'Dirgha Agama Sutra' records that the lifespan of humans was 20,000 years. The Buddha was of the Brahmin caste, with the surname Kasyapa. His father was named Fande, and his mother was named Caizhu. He resided in the city of Varanasi. Under the Nigrodha tree, he attained the Supreme Perfect Enlightenment. He preached the Dharma once, converting 20,000 people. He had two chief disciples, one named Tisha, and the other named Poluo Po. The attendant was Shanyou. His son was named Junjin. The fourth Buddha in the present Bhadrakalpa is Sakyamuni Buddha. The verse says: 'Illusion has no cause and no birth, all is seen as natural, all transformations are self-transformations, illusion is unborn and fearless.' According to the 'Buddha's Deeds Sutra', the Buddha's surname was Ksatriya, his father was King Suddhodana, and his mother was Queen Maya. In countless kalpas, he upheld the precepts and practiced pure conduct. After his life ended, with right mindfulness, he was reborn in Tusita Heaven. He was destined to fill the position, named Hu Ming. His wisdom was complete, and his heavenly lifespan was 4,000 years. He preached the Dharma and taught the devas, revealing the Dharma characteristics.
天壽既盡。遂即下生。托孕摩耶夫人。十月滿足。當春之時。摩耶夫人。游嵐毗尼園。至波羅叉樹下。即舉右手。攀其樹枝。菩薩從母右脅而降。
又桉普耀經云。佛初生剎利王家。放大智光明。照十方法界。地涌金蓮華。自然捧雙足。東西及南北。各行於七步。分手指天地。作大師子吼。上下及四維。無能尊我者。
即周昭王二十四年。甲寅歲。四月八日也。至四十二年。二月八日。游四門。逾城出家。歷試邪法。摧伏外道。至穆王三年癸未。二月八日。明星現時。成道。為憍陳如五人。轉四諦法輪。而證道果。住世說法。四十九年。
后告上首迦葉云。吾以清凈法眼。涅槃妙心。實相無相。微妙正法。分付于汝。汝當護持。並來阿難。副貳傳化。無令斷絕。
仍說偈云。法本法無法。無法法亦法。今付無法時。法法何曾法。
復告迦葉云。吾將金縷僧伽梨衣。傳付于汝。轉授補處。至慈氏佛出世。勿令朽壞。
即于熙連河側娑羅樹間。右脅累足。泊然而寂。實穆王五十二年。壬申。二月十五日也。
后一千一十七年。教流東土。即從漢永平十年。戊辰歲也。
世尊初生下。一手指天。一手指地。周行七步。目顧四方云。天上天下。唯我獨尊。
雲門云。
【現代漢語翻譯】 現代漢語譯本：天壽將盡，於是就下生人間，投胎于摩耶夫人腹中。十個月滿足后，正值春天，摩耶夫人遊覽嵐毗尼園（Lumbini Garden），走到波羅叉樹（Palasa tree）下，便舉起右手攀住樹枝，菩薩（Bodhisattva）便從母親的右脅降生。
又根據《普耀經》記載，佛陀（Buddha）初生於剎利王（Kshatriya king）家時，放出大智慧光明，照耀十方法界。地上涌出金蓮花，自然托起佛的雙足。他面向東西南北各走了七步，一手指向天，一手指向地，發出雄獅般的吼聲，宣稱天上天下，沒有誰比我更尊貴。
這發生在周昭王二十四年，甲寅年，四月八日。到周昭王四十二年，二月八日，他遊歷四門，逾越城墻出家，經歷各種邪法，降伏外道。到周穆王三年，癸未年，二月八日，當啟明星出現時，他證悟成道，為憍陳如（Kaundinya）等五人轉四諦法輪（the Four Noble Truths），並證得道果。住世說法四十九年。
後來，佛陀告訴上首弟子迦葉（Kashyapa）說：『我將清凈法眼（pure Dharma eye）、涅槃妙心（wondrous mind of Nirvana）、實相無相（the true mark is no mark）、微妙正法（subtle and right Dharma）交付給你。你應當護持，並讓阿難（Ananda）輔助你傳化，不要讓它斷絕。』
接著說偈語：『法本是無法，無法也是法。如今交付無法之時，法法又何曾是法？』
又告訴迦葉說：『我將金縷僧伽梨衣（kasaya robe）傳付給你，轉授給補處菩薩（Bodhisattva who will succeed him），直到慈氏佛（Maitreya Buddha）出世，不要讓它朽壞。』
於是，佛陀在熙連河（Hiranyavati River）邊的娑羅樹（sala tree）間，右脅而臥，雙足交疊，安然寂滅。這實際上是周穆王五十二年，壬申年，二月十五日。
此後一千一百一十七年，佛教傳入東土，即從漢永平十年，戊辰年開始。
世尊（The World-Honored One）初生時，一手指天，一手指地，行走七步，目光環顧四方，說道：『天上天下，唯我獨尊。』
雲門（Yunmen）說：
【English Translation】 English version: When his lifespan was about to end, he descended to be born, entrusting himself to the womb of Lady Maya (Maya, the Buddha's mother). After ten months, during springtime, Lady Maya visited Lumbini Garden (Lumbini Garden). Reaching the Palasa tree (Palasa tree), she raised her right hand and grasped a branch. The Bodhisattva (Bodhisattva) was born from his mother's right side.
Furthermore, according to the Universal Illumination Sutra, when the Buddha (Buddha) was first born into the Kshatriya king (Kshatriya king)'s family, he emitted great wisdom light, illuminating the ten directions of the Dharma realm. Golden lotuses emerged from the earth, naturally supporting his feet. He walked seven steps each towards the east, west, south, and north, pointing one hand to the sky and one to the earth, roaring like a lion, proclaiming that in heaven and on earth, none is more venerable than me.
This occurred in the twenty-fourth year of King Zhao of Zhou, the year Jia-yin, on the eighth day of the fourth month. By the forty-second year of King Zhao of Zhou, on the eighth day of the second month, he traveled through the four gates, left the city to renounce the world, experienced various heretical practices, and subdued external paths. In the third year of King Mu of Zhou, the year Gui-wei, on the eighth day of the second month, when the morning star appeared, he attained enlightenment, turned the Wheel of Dharma of the Four Noble Truths (the Four Noble Truths) for Kaundinya (Kaundinya) and the other five, and attained the fruit of the Path. He dwelt in the world, teaching the Dharma for forty-nine years.
Later, the Buddha told his foremost disciple Kashyapa (Kashyapa): 'I entrust to you the pure Dharma eye (pure Dharma eye), the wondrous mind of Nirvana (wondrous mind of Nirvana), the true mark is no mark (the true mark is no mark), and the subtle and right Dharma (subtle and right Dharma). You should protect and uphold it, and let Ananda (Ananda) assist you in transmitting and transforming it, so that it will not be cut off.'
Then he spoke this verse: 'Dharma is fundamentally no-Dharma, no-Dharma is also Dharma. Now, at the time of entrusting no-Dharma, how could Dharma ever be Dharma?'
He further told Kashyapa: 'I will transmit to you the golden-threaded kasaya robe (kasaya robe), and pass it on to the Bodhisattva who will succeed him (Bodhisattva who will succeed him), until Maitreya Buddha (Maitreya Buddha) appears in the world. Do not let it decay.'
Thus, the Buddha, lying on his right side between the sala trees (sala tree) by the Hiranyavati River (Hiranyavati River), with his feet overlapping, entered into tranquil extinction. This was actually the fifty-second year of King Mu of Zhou, the year Ren-shen, on the fifteenth day of the second month.
After one thousand one hundred and seventeen years, the teachings flowed into the Eastern Land, beginning in the tenth year of the Yongping era of the Han Dynasty, the year Wu-chen.
When the World-Honored One (The World-Honored One) was first born, he pointed one hand to the sky and one to the earth, walked seven steps, and looked around in all directions, saying: 'Above the heavens and below the heavens, I alone am the World-Honored One.'
Yunmen (Yunmen) said:
我當時若見。一棒打殺。與狗子吃。貴圖天下太平 瑯瑘覺云。可謂將此深心奉塵剎。是則名為報佛恩 云峰悅云。雲門雖有定亂之謀。且無出身之路。
妙喜頌云。老漢才生便著忙。周行七步似顛狂。賺他無院癡男女。開眼堂堂入鑊湯。
世尊一日昇座。大眾才集定。文殊白槌云。諦觀法王法。法王法如是。
雪竇頌云。列聖叢中作者知。法王法令不如斯。會中若有仙陀客。何必文殊下一槌。
世尊因文殊至諸佛集處。值諸佛。各還本處。唯有一女人。近彼佛座。入於三昧。文殊白佛。何此女人。得近佛座。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指三下。乃托至梵天。盡其神力。而不能出。世尊云。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明從地涌出。作禮世尊。世尊來罔明。出女人定。罔明於女人前。鳴指一下。女子從定而起。
五云云。不唯文殊。不能出此女子定。但恐世尊。也出此定不得。只如教意。怎生體解 夾山齡云。若具奔流度刃底眼。非但見這一隊漢敗闕。乃至河沙佛祖出來。也被他覷破。其或青黃不辨。邪正不分。只管覓女子出定。玄沙道底。
世尊因自恣
【現代漢語翻譯】 現代漢語譯本：我當時如果見到，一棒子打死，給狗吃，才算天下太平！瑯玡覺禪師說，這可以稱得上是將這顆深心奉獻給塵世，這才算是報答佛恩。云峰悅禪師說，雲門宗雖然有平定亂世的謀略，卻沒有出身的途徑。
妙喜禪師頌道：老漢剛出生就忙碌起來，周行七步好像癲狂一樣。欺騙那些沒有寺院的癡男怨女，睜著眼睛堂堂正正地進入鑊湯（比喻地獄）。
世尊有一天升座說法，大眾剛剛聚集完畢，文殊菩薩敲擊木槌說：仔細觀察法王的法則，法王的法則就是這樣。
雪竇禪師頌道：在眾聖賢之中，作者才能明白。法王的法令不是這樣的。如果會中有什麼仙陀（指有能力的人）客人，何必文殊菩薩再敲擊木槌呢？
世尊因為文殊菩薩來到諸佛聚集的地方，正趕上諸佛各自返回原來的處所。只有一位女人，靠近佛的座位，進入三昧（禪定）。文殊菩薩問佛：為什麼這位女人能夠靠近佛的座位，而我卻不能？佛告訴文殊菩薩：你只要叫醒這位女人，讓她從三昧中出來，你自己問她。文殊菩薩繞著女人轉了三圈，彈指三次，甚至託身到梵天，用盡他的神力，也不能使她出定。世尊說：即使有一百個、一千個文殊菩薩，也不能使這位女人出定。下方經過四十二恒河沙國土，有一位罔明菩薩，能夠使這位女人出定。一會兒，罔明菩薩從地裡涌出來，向世尊行禮。世尊叫罔明菩薩使女人出定。罔明菩薩在女人面前彈指一下，女子就從禪定中起來了。
五云禪師說：不只是文殊菩薩不能使這位女子出定，恐怕世尊也不能使她出定。只是按照教義，該怎樣理解呢？夾山齡禪師說：如果具有奔流度刃底的眼力，不僅能看到這一隊人馬的失敗，甚至河沙（像恒河沙一樣多）的佛祖出來，也會被他看破。如果青黃不辨，邪正不分，只管尋找女子出定，就是玄沙禪師所說的。
世尊因為自恣（佛教節日，僧眾互相指出過失）
【English Translation】 English version: If I had seen him then, I would have killed him with a stick and fed him to the dogs, only then would the world be at peace! Chan Master Langye Jue said, it can be said that dedicating this deep heart to the world is truly repaying the Buddha's kindness. Chan Master Yunfeng Yue said, although the Yunmen sect has strategies to quell chaos, it has no way to emerge.
Chan Master Miaoxi praised: The old man was busy as soon as he was born, walking seven steps as if he were crazy. He deceives those foolish men and women without monasteries, who enter the cauldron of boiling water (a metaphor for hell) with their eyes wide open.
One day, the World Honored One ascended the seat to preach, and when the assembly had just gathered, Manjushri Bodhisattva struck the gavel and said: Carefully observe the Dharma King's law, the Dharma King's law is like this.
Chan Master Xuedou praised: Among the assembly of sages, the author knows. The Dharma King's decree is not like this. If there is a Sendha (referring to a capable person) guest in the assembly, why should Manjushri Bodhisattva strike the gavel again?
The World Honored One, because Manjushri Bodhisattva came to the place where all the Buddhas gathered, just as the Buddhas were returning to their original places. There was only one woman, close to the Buddha's seat, who had entered Samadhi (meditative state). Manjushri Bodhisattva asked the Buddha: Why is this woman able to be close to the Buddha's seat, but I am not? The Buddha told Manjushri Bodhisattva: You only need to awaken this woman and let her come out of Samadhi, and ask her yourself. Manjushri Bodhisattva circled the woman three times, snapped his fingers three times, and even entrusted himself to the Brahma Heaven, exhausting his divine power, but could not bring her out of Samadhi. The World Honored One said: Even if there were a hundred or a thousand Manjushri Bodhisattvas, they could not bring this woman out of Samadhi. Below, passing through forty-two Ganges sand lands, there is a Wangming Bodhisattva who can bring this woman out of Samadhi. After a while, Wangming Bodhisattva emerged from the ground and paid homage to the World Honored One. The World Honored One asked Wangming Bodhisattva to bring the woman out of Samadhi. Wangming Bodhisattva snapped his fingers once in front of the woman, and the woman arose from Samadhi.
Chan Master Wuyun said: Not only can Manjushri Bodhisattva not bring this woman out of Samadhi, but I am afraid that the World Honored One cannot bring her out of Samadhi either. Just according to the teachings, how should we understand it? Chan Master Jiashan Ling said: If one has the eyesight of 'rushing current cutting the blade', not only can one see the failure of this group of people, but even if Buddhas as numerous as the sands of the Ganges come out, they will be seen through. If one cannot distinguish between black and white, right and wrong, and only seeks to bring the woman out of Samadhi, that is what Chan Master Xuansha said.
The World Honored One, because of Pravarana (a Buddhist ceremony where monks confess their faults)
日。文殊三處度夏。迦葉欲白槌擯出。才舉槌。乃見百千萬億文殊。迦葉盡其神力。槌不能舉。世尊遂問迦葉。汝欲擯那個文殊。葉無對。
世尊因靈山會上。有五百比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見。過去殺父害母。及諸重罪。心內懷疑。于甚深法。不能證入。於是文殊。承佛神力。手握利劍。持逼如來。世尊謂文殊云。住住。不應作逆。勿得害吾。吾必被害。為善被害。文殊。從本以來。無有我人。但以內心見有我人。內心起時。吾必被害。即名為害。於是五百比丘。自悟本心。如夢如幻。于夢幻中。無有我人。乃至能生所生父母。於是五百比丘。同聲讚歎云。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所為。是中雲何殺。
世尊。因文殊忽起佛見法見。被世尊神力攝。向二鐵圍山。
世尊一日見文殊。在門外立。乃云。文殊文殊。何不入門來。文殊云。我不見一法在門外。何以教我入門來。
玄覺徴云。為復是門內語。門外語。
大溈喆云。吾不如汝。
世尊將諸聖眾。往第六天。說大集經。來他方此土。人間天上。一切獰惡鬼神。悉皆集會。受佛付囑。擁護正法。設有不赴者。四天門王。飛熱鐵
【現代漢語翻譯】 現代漢語譯本： 有一天，文殊（Manjusri，智慧的菩薩）在三個地方度過夏天。迦葉（Kasyapa，佛陀的弟子）想要敲槌驅逐他。剛舉起槌，就看見百千萬億個文殊。迦葉用盡他的神通力量，槌也舉不起來。世尊（Sakyamuni，釋迦牟尼佛）於是問迦葉：『你想要驅逐哪個文殊？』迦葉無言以對。 世尊因為在靈山法會上，有五百個比丘（bhiksu，佛教僧侶）得到四禪定，具備五神通，但未得法忍（Dharmani-ksanti，對佛法的深刻理解和接受）。他們用宿命智通（Purva-nivasasmrti-jnana，回憶前世的能力），各自看見過去殺父害母以及各種重罪，內心懷疑，對於甚深佛法，不能證入。於是文殊，憑藉佛的神力，手握利劍，逼迫如來（Tathagata，佛陀的稱號）。世尊對文殊說：『住手！住手！不應該作逆，不要傷害我。我必定會被傷害，為善也會被傷害。』文殊說：『從本以來，沒有我人（atma，自我；pudgala，人）。只是因為內心看見有我人。內心生起時，我必定會被傷害，這就叫做傷害。』於是五百比丘，自己領悟本心，如夢如幻。在夢幻中，沒有我人，乃至能生我的父母。於是五百比丘，同聲讚歎說：『文殊大智士，深達法源底。自手握利劍，持逼如來身。如劍佛亦爾，一相無有二。無相無所為，是中雲何殺？』 世尊因為文殊忽然生起佛見法見（Dharma-drsti，對佛法的執著），被世尊的神力攝住，推向兩座鐵圍山（Cakravada，環繞世界的鐵山）。 世尊有一天看見文殊站在門外。於是說：『文殊，文殊，為什麼不入門來？』文殊說：『我沒有看見一法在門外，為什麼要教我入門來？』 玄覺（Xuanjue，禪師）評論說：『這是門內語，還是門外語？』 大溈喆（Dawei Zhe，禪師）評論說：『我不如你。』 世尊帶領眾聖，前往第六天（Paranirmita-vasavartin，欲界頂層天），宣說《大集經》（Mahasamgraha Sutra）。來自他方此土，人間天上，一切獰惡鬼神，都來集會，接受佛的囑託，擁護正法。如果有不來的，四天門王（Caturmaharajakayikas，四大天王）會飛擲熱鐵。
【English Translation】 English version: Once, Manjusri (Bodhisattva of wisdom) spent the summer in three places. Kasyapa (Buddha's disciple) wanted to expel him by striking the gavel. Just as he raised the gavel, he saw hundreds of thousands of millions of Manjusris. Kasyapa exhausted his supernatural powers, but the gavel could not be lifted. The World-Honored One (Sakyamuni Buddha) then asked Kasyapa, 'Which Manjusri do you want to expel?' Kasyapa had no reply. Because at the assembly on Mount Grdhrakuta, there were five hundred bhiksus (Buddhist monks) who had attained the four dhyanas (meditative states) and possessed the five supernormal powers, but had not attained Dharma-ksanti (acceptance of the Dharma). Using their Purva-nivasasmrti-jnana (ability to recall past lives), they each saw that in the past they had killed their fathers and mothers and committed various grave sins. They were doubtful in their minds and could not enter into the profound Dharma. Thereupon, Manjusri, relying on the Buddha's divine power, held a sharp sword in his hand and threatened the Tathagata (Buddha's title). The World-Honored One said to Manjusri, 'Stop! Stop! You should not act perversely; do not harm me. I will surely be harmed; doing good will also be harmed.' Manjusri said, 'From the beginning, there is no atma (self) or pudgala (person). It is only because the mind sees that there is self and person. When the mind arises, I will surely be harmed; this is called harm.' Thereupon, the five hundred bhiksus realized their original mind, like a dream or illusion. In the dream or illusion, there is no self or person, not even the parents who gave birth to me. Thereupon, the five hundred bhiksus praised in unison, saying, 'Manjusri, great wise one, deeply understands the source of the Dharma. He holds a sharp sword in his own hand and threatens the body of the Tathagata. The sword and the Buddha are also like this, one form without two. Without form, there is nothing to do; how can there be killing in this?' Because Manjusri suddenly arose with Buddha-drsti (attachment to the Buddha) and Dharma-drsti (attachment to the Dharma), he was seized by the World-Honored One's divine power and pushed towards the two Cakravada (iron mountains surrounding the world). One day, the World-Honored One saw Manjusri standing outside the door. He then said, 'Manjusri, Manjusri, why do you not enter the door?' Manjusri said, 'I do not see a single dharma outside the door; why do you teach me to enter the door?' Xuanjue (Zen master) commented, 'Is this speech inside the door or outside the door?' Dawei Zhe (Zen master) commented, 'I am not as good as you.' The World-Honored One led the assembly of sages to the Paranirmita-vasavartin (sixth heaven), and expounded the Mahasamgraha Sutra. All the fierce and evil ghosts and spirits from other lands and this land, from the human realm and the heavens, all gathered together, received the Buddha's entrustment, and protected the True Dharma. If there were any who did not come, the Caturmaharajakayikas (Four Heavenly Kings) would hurl hot iron.
輪。追之令集。既集會已。無有不順佛來者。各發弘誓擁護正法。
唯有一魔王。謂世尊云。瞿曇。我待一切眾生。成佛盡。眾生界空。無有眾生名字。我乃發菩提心。
天衣懷云。臨危不變。真大丈夫。諸仁者。作么生著得一轉語。與黃面瞿曇出氣。尋常神通妙用。智慧辨才。總用不著。盡閻浮大地。無不愛佛。到這裡。何者是佛。何者是魔。還有人辨得么。良久云。欲識魔么。開眼見明。欲識佛么。閤眼見暗。魔之與佛。以柱杖子。一時穿卻鼻孔。
妙喜代云。幾乎錯喚你作魔王。
世尊因普眼菩薩。欲見普賢。不能得見。乃至三度入定。遍觀三千大千世界。覓普賢。不能得見。卻來白佛。佛云。汝但于靜三昧中。起一念便見普賢。普眼於是才起一念。便見普賢。向空中。乘六牙白象。
云居舜云。作么生會云居道。普眼推倒世尊。世尊推倒普眼。你道。普賢在甚麼處。
世尊一日昇座。大眾集定。迦葉白槌云。世尊說法竟。世尊便下座。
世尊在靈山會上。拈花示眾。眾皆默然。唯迦葉破顏微笑。世尊云。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉。
妙喜頌云。拈起一枝花。風流出當家。若言付心法。天下事如麻
【現代漢語翻譯】 現代漢語譯本 於是（佛）追趕他們，命令他們聚集。聚集完畢后，沒有不順從佛陀前來（聽法）的，各自發下宏大的誓願，擁護正法。
唯獨有一個魔王，對世尊（Buddha，對佛的尊稱）說：『瞿曇（Gautama，釋迦牟尼的姓），我等待一切眾生都成佛完畢，眾生界空無一人，沒有眾生的名字時，我才發菩提心（bodhicitta，覺悟之心）。』
天衣懷禪師說：『面臨危難而不改變，才是真正的大丈夫。各位仁者，如何才能說出一句轉語，為黃面瞿曇（指佛陀）出氣呢？』尋常的神通妙用，智慧辯才，總用不上。整個閻浮大地（Jambudvipa，佛教宇宙觀中的人類居住地），沒有不愛佛的，到了這裡，哪個是佛？哪個是魔？還有人能分辨出來嗎？』良久后說：『想認識魔嗎？睜開眼睛就能見到光明。想認識佛嗎？閉上眼睛就能見到黑暗。魔與佛，用柱杖子，一時穿透他們的鼻孔。』
妙喜禪師代替（天衣懷禪師）說：『幾乎錯誤地稱呼你為魔王。』
世尊因為普眼菩薩（Samantabhadra，象徵菩薩的行愿）想要見到普賢（Samantabhadra，象徵菩薩的行愿），卻不能得見，乃至三次進入禪定，遍觀三千大千世界，尋找普賢，都不能得見。於是回來稟告佛陀。佛陀說：『你只需在寂靜的三昧（samadhi，禪定）中，生起一念，就能見到普賢。』普眼於是才生起一念，便見到普賢在空中，乘坐六牙白象。
云居舜禪師說：『如何理解云居禪師所說的？普眼推倒世尊，世尊推倒普眼。你們說，普賢在什麼地方？』
世尊一日昇座，大眾聚集完畢，迦葉（Kasyapa，佛陀的十大弟子之一）敲槌說：『世尊說法完畢。』世尊便下座。
世尊在靈山會上，拈起一朵花向大眾展示，大眾都沉默不語，只有迦葉破顏微笑。世尊說：『我有正法眼藏（saddharma-pratipad-darsana，如來正法的精髓），涅槃妙心（nirvana，解脫的奧妙心境），實相無相（tathata，事物本來的面目，沒有固定的相狀），微妙法門（難以言說的法門），不立文字（不依賴文字），教外別傳（在經教之外特別傳授），付囑給摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一）。』
妙喜禪師頌道：『拈起一枝花，風流出當家。若言付心法，天下事如麻。』
【English Translation】 English version Then (the Buddha) pursued them and ordered them to gather. Once gathered, none disobeyed the Buddha's coming (to listen to the Dharma), and each made great vows to protect the True Dharma.
Only one Mara (demon, tempter) said to the World-Honored One (Buddha, title of respect for the Buddha): 'Gautama (Gautama, Shakyamuni's surname), I will wait until all sentient beings have become Buddhas, until the realm of sentient beings is empty and there are no names of sentient beings, then I will generate Bodhicitta (bodhicitta, the mind of enlightenment).'
Zen Master Tianyi Huai said: 'Remaining unchanged in the face of danger is the true great man. All of you, how can you utter a turning phrase to vent your anger for the yellow-faced Gautama (referring to the Buddha)?' Ordinary supernatural powers, wonderful functions, wisdom, and eloquence are all useless. Throughout Jambudvipa (Jambudvipa, the human realm in Buddhist cosmology), there is no one who does not love the Buddha. When you get here, which is the Buddha? Which is the Mara? Is there anyone who can distinguish them?' After a long pause, he said: 'Do you want to know the Mara? Open your eyes and see the light. Do you want to know the Buddha? Close your eyes and see the darkness. The Mara and the Buddha, with a staff, pierce through their nostrils at once.'
Zen Master Miaoxi said in place of (Zen Master Tianyi Huai): 'I almost mistakenly called you Mara King.'
The World-Honored One, because Bodhisattva Universal Eye (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) wanted to see Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) but could not, even entered Samadhi (samadhi, meditative state) three times, and looked throughout the three thousand great thousand worlds, seeking Samantabhadra, but could not find him. So he came back and reported to the Buddha. The Buddha said: 'You only need to generate one thought in the quiet Samadhi, and you will see Samantabhadra.' So Universal Eye generated one thought, and immediately saw Samantabhadra in the air, riding a six-tusked white elephant.
Zen Master Yunju Shun said: 'How do you understand what Zen Master Yunju said? Universal Eye pushes down the World-Honored One, and the World-Honored One pushes down Universal Eye. Where do you say Samantabhadra is?'
One day, the World-Honored One ascended the seat, and when the assembly had gathered, Kasyapa (Kasyapa, one of the Buddha's ten great disciples) struck the gavel and said: 'The World-Honored One has finished speaking the Dharma.' The World-Honored One then descended from the seat.
At the assembly on Vulture Peak, the World-Honored One held up a flower to show the assembly. Everyone was silent, only Kasyapa smiled. The World-Honored One said: 'I have the Treasury of the Eye of the True Dharma (saddharma-pratipad-darsana, the essence of the Tathagata's True Dharma), the Wonderful Mind of Nirvana (nirvana, the wonderful state of liberation), the True Aspect without Aspects (tathata, the true nature of things, without fixed forms), the Subtle Dharma Gate (ineffable Dharma gate), not established on words (not relying on words), a special transmission outside the teachings (specially transmitted outside the scriptures), entrusted to Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples).'
Zen Master Miaoxi praised: 'Holding up a flower, a romantic gesture from the family. If you say it is the Dharma of mind-to-mind transmission, the affairs of the world are like hemp.'
。
世尊昔至多子塔前。命摩訶迦葉分座。以僧伽梨圍之。乃告云。吾有正法眼藏。密付于汝。汝當護持。傳付將來。無令斷絕。
世尊一日昇座。默然而坐。阿難白槌云。請世尊說法。世尊云。會中有二比丘。犯律行。我故不說法。阿難以他心通。觀是比丘。遂乃遣出。世尊復默然。阿難白世尊。是二比丘。已遣出。何不說法。世尊云。吾誓不為聲聞二乘人說法。便下座。
世尊同阿難行次。見一古佛塔。世尊作禮。阿難云。是甚麼人塔。世尊云。是過去諸佛塔。阿難云。過去諸佛。是甚麼人弟子。世尊云。是吾弟子。難云。應當如是。
世尊一日食時將至。來阿難。汝當入城持缽。阿難應諾。世尊云。汝既持銖。當依過去七佛儀式。阿難遂問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊云。持缽去。
世尊因地布發掩泥。獻花于燃燈佛。燃燈見布發處。遂約退眾。乃指地云。此一方地。宜建一梵剎。眾中有一賢子長者。持標。于指處插云。建梵剎已竟。時諸天散花讚歎云。庶子有大智矣。
世尊九十日。在忉利天宮。為母說法。及辭天界而下時四眾八部。俱往空界奉迎。有蓮花色比丘尼。作念云。我是尼身。必居大僧后。不若用神力。變作轉輪聖王。千子圍繞。最
【現代漢語翻譯】 現代漢語譯本： 過去，世尊來到多子塔前，命令摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）分座而坐，並用僧伽梨（saṃghāṭī，一種袈裟）覆蓋他，然後告訴他：『我有正法眼藏（dharma-cakṣus，領悟佛法的智慧），秘密地交付給你。你應當護持它，傳給未來，不要讓它斷絕。』
世尊有一天升座，默默地坐著。阿難（Ānanda，佛陀十大弟子之一）敲槌說：『請世尊說法。』世尊說：『集會中有兩個比丘（bhikkhu，佛教出家男眾），違犯了戒律，所以我才不說法。』阿難用他心通（para-citta-jñāna，一種神通）觀察這兩位比丘，於是將他們遣送出去。世尊再次沉默不語。阿難問世尊：『這兩位比丘已經遣送出去了，為什麼還不說法？』世尊說：『我發誓不為聲聞（śrāvaka，通過聽聞佛法而證悟的修行者）、二乘人（聲聞乘和緣覺乘）說法。』說完便下了座。
世尊和阿難一起行走時，看到一座古老的佛塔。世尊向佛塔作禮。阿難問：『這是什麼人的塔？』世尊說：『這是過去諸佛的塔。』阿難問：『過去諸佛，是誰的弟子？』世尊說：『是我的弟子。』阿難說：『應當是這樣。』
世尊有一天快到吃飯的時候，叫來阿難，說：『你應當進城持缽（pātra，化緣用的缽）。』阿難答應了。世尊說：『你既然要持缽，應當依照過去七佛的儀式。』阿難於是問：『什麼是過去七佛的儀式？』世尊叫阿難的名字，阿難應諾。世尊說：『持缽去吧。』
世尊因為過去在地上鋪頭髮，掩蓋泥土，向燃燈佛（Dīpaṃkara，過去佛之一）獻花。燃燈佛看到鋪頭髮的地方，於是約束退避眾人，然後指著地面說：『這一方土地，適宜建造一座梵剎（brahmakṣetra，寺廟）。』眾人中有一位賢子長者，拿著標桿，在所指的地方插下，說：『建造梵剎已經完畢。』當時諸天散花讚歎說：『庶子真有大智慧啊。』
世尊在忉利天宮（Trāyastriṃśa，佛教的欲界六天之一）住了九十天，為母親說法。等到辭別天界下凡時，四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）都到空中奉迎。有一位蓮花色比丘尼（Utpalavarṇā，佛陀時期著名的比丘尼），心想：『我是女身，必定要排在大眾之後。不如用神通，變成轉輪聖王（cakravartin，擁有統治世界的輪寶的理想君主），有千子圍繞，最先迎接佛陀。』
【English Translation】 English version: Once, the World-Honored One arrived at the Stupa of Many Sons and instructed Mahākāśyapa (one of the ten principal disciples of the Buddha) to share his seat. He covered him with a saṃghāṭī (a type of monastic robe) and then said, 'I have the Treasury of the Eye of the True Dharma (dharma-cakṣus, the wisdom to understand the Buddha's teachings), which I now secretly entrust to you. You must protect and uphold it, and transmit it to the future, without allowing it to be cut off.'
One day, the World-Honored One ascended the seat and sat in silence. Ānanda (one of the ten principal disciples of the Buddha) struck the gavel and said, 'Please, World-Honored One, expound the Dharma.' The World-Honored One said, 'In this assembly, there are two bhikkhus (Buddhist monks) who have violated the precepts, and that is why I am not expounding the Dharma.' Ānanda, using his power of knowing others' minds (para-citta-jñāna, a type of psychic power), observed these two bhikkhus and then expelled them. The World-Honored One remained silent. Ānanda asked the World-Honored One, 'These two bhikkhus have already been expelled. Why do you still not expound the Dharma?' The World-Honored One said, 'I have vowed not to expound the Dharma for śrāvakas (those who attain enlightenment by hearing the Dharma) or those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Then he descended from the seat.
Once, the World-Honored One was walking with Ānanda when they saw an ancient stupa. The World-Honored One paid respects to the stupa. Ānanda asked, 'Whose stupa is this?' The World-Honored One said, 'This is the stupa of the Buddhas of the past.' Ānanda asked, 'Whose disciples were the Buddhas of the past?' The World-Honored One said, 'They were my disciples.' Ānanda said, 'It should be so.'
One day, as mealtime approached, the World-Honored One called Ānanda and said, 'You should go into the city to carry the pātra (alms bowl).' Ānanda agreed. The World-Honored One said, 'Since you are carrying the bowl, you should follow the rituals of the Seven Buddhas of the Past.' Ānanda then asked, 'What are the rituals of the Seven Buddhas of the Past?' The World-Honored One called Ānanda's name, and Ānanda responded. The World-Honored One said, 'Go carry the bowl.'
The World-Honored One, in a past life, spread his hair on the ground to cover the mud and offered flowers to Dīpaṃkara Buddha (one of the past Buddhas). Dīpaṃkara saw the place where the hair was spread and instructed the assembly to step back. Then, pointing to the ground, he said, 'This piece of land is suitable for building a brahmakṣetra (monastery).' Among the assembly was a virtuous son and elder who held a marker and inserted it at the pointed spot, saying, 'The construction of the brahmakṣetra is now complete.' At that time, the devas scattered flowers and praised, saying, 'This commoner has great wisdom!'
The World-Honored One stayed in the Trāyastriṃśa Heaven (one of the six heavens of desire in Buddhism) for ninety days, expounding the Dharma for his mother. When he was about to descend from the heavenly realm, the four assemblies (bhikkhus, bhikkhunis, upāsakas, upāsikās) and the eight classes of beings (Devas, Nāgas, etc.) all went to the sky to welcome him. A bhikkhuni named Utpalavarṇā (a famous bhikkhuni during the time of the Buddha) thought, 'I am a woman, and I will surely be behind the great assembly. It is better to use my supernatural powers to transform myself into a cakravartin (an ideal monarch who possesses the wheel treasure to rule the world), surrounded by a thousand sons, to be the first to welcome the Buddha.'
初見佛。果滿其愿。世尊才見。便呵云。蓮華色比丘尼。何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提在巖中宴坐。卻見吾法身。
世尊因五通仙人問云。世尊有六通。我有五通。如何是那一通。世尊召云。五通仙人。通應諾。世尊云。那一通。汝問我。
雪竇云。老胡元不知那一通。卻因邪打正。
云峰悅云。大小瞿曇。被外道勘破了也。有傍不肯底么。出來。我要問你。如何是那一通。
保寧勇頌云。無量劫來曾未遇。如何不動到其中。莫言佛法無多子。最苦瞿曇那一通。
世尊因長爪梵志。索論義。預約云。我義若墮。我自斬首以謝。世尊云。汝義以何為宗。志云。我義以一切不受為宗。世尊云。是見受否。志拂袖而去。行至中路。有省。乃謂弟子云。吾當回去。斬首以謝世尊。弟子云。人天眾前。幸當得勝。何以斬首。志云。我寧于有智人前斬首。不于無智人前得勝。乃嘆云。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊。諸大菩薩。知我義墮。回至世尊前云。我義兩處負墮。故當斬首以謝。世尊云。我法中。無如是事。汝當迴心向道。
於是。同五百徒眾。一時投佛出家。證阿羅漢。
天衣
【現代漢語翻譯】 現代漢語譯本 初見佛陀，便已圓滿所愿。世尊（Bhagavan，對佛的尊稱）才一見到蓮華色比丘尼（Utpalavarna，一位比丘尼的名字），便呵斥道：『蓮華色比丘尼，為何竟敢越過眾僧來見我？你雖然見到了我的色身（Rupakaya，佛的化身），卻未見到我的法身（Dharmakaya，佛的真身）。須菩提（Subhuti，佛陀的十大弟子之一）在巖洞中靜坐，卻能見到我的法身。』
世尊因五通仙人問：『世尊有六通（Abhijnas，超自然能力），我有五通，那一通是什麼？』世尊呼喚道：『五通仙人。』仙人應諾。世尊說：『那一通，是你問我的。』
雪竇禪師評論道：『老胡（指佛陀）原本也不知道那一通，卻因此以邪法擊中了正法。』
云峰悅禪師評論道：『釋迦牟尼（Gautama，佛陀的姓氏）被外道勘破了。有沒有不服氣的？站出來，我要問你，如何是那一通？』
保寧勇禪師頌道：『無量劫來從未遇到，如何不動而到達其中。莫說佛法沒有多少玄妙，最苦惱的是釋迦牟尼的那一通。』
世尊因長爪梵志（Dirghanakha，一位外道）要求辯論，預先約定說：『我的義理如果失敗，我自願斬首謝罪。』世尊問：『你的義理以什麼為宗旨？』梵志說：『我的義理以一切不受為宗旨。』世尊問：『這個「見」接受嗎？』梵志拂袖而去。走到半路，有所醒悟，便對弟子說：『我應當回去，斬首向世尊謝罪。』弟子說：『在人天大眾面前，您有幸能夠得勝，為何要斬首？』梵志說：『我寧願在有智慧的人面前斬首，也不願在無智慧的人面前得勝。』於是嘆息道：『我的義理在兩處失敗。如果「見」被接受，失敗之處還算明顯；如果「見」不被接受，失敗之處就更加隱微。一切人天二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）都不知道我的義理失敗之處，只有世尊和諸大菩薩知道我的義理失敗。』回到世尊面前說：『我的義理在兩處失敗，所以應當斬首謝罪。』世尊說：『我的佛法中，沒有這樣的事。你應該回心向道。』
於是，長爪梵志和他的五百名徒眾，一時都投向佛陀出家，證得阿羅漢果（Arhat，小乘佛教的最高果位）。
天衣禪師
【English Translation】 English version Upon first seeing the Buddha, his wish was fulfilled. As soon as the World-Honored One (Bhagavan, a respectful title for the Buddha) saw the Bhikkhuni Utpalavarna (Utpalavarna, the name of a Bhikkhuni), he scolded, 'Bhikkhuni Utpalavarna, how dare you bypass the Sangha (monastic community) to see me? Although you have seen my Rupakaya (Rupakaya, the physical body of the Buddha), you have not seen my Dharmakaya (Dharmakaya, the true body of the Buddha). Subhuti (Subhuti, one of the ten great disciples of the Buddha) sits in meditation in the cave, yet he sees my Dharmakaya.'
The World-Honored One was asked by a Rishi (sage) with five supernatural powers (Abhijnas, supernormal knowledges), 'The World-Honored One has six supernatural powers, and I have five. What is that one power?' The World-Honored One called out, 'Rishi with five supernatural powers.' The Rishi responded. The World-Honored One said, 'That one power is what you are asking me about.'
Zen Master Xuedou commented, 'The old barbarian (referring to the Buddha) originally did not know that one power, yet he struck the right with the wrong.'
Zen Master Yunfeng Yue commented, 'Gautama (Gautama, the Buddha's family name) has been seen through by the heretic. Is there anyone who disagrees? Come out, I want to ask you, what is that one power?'
Zen Master Baoning Yong chanted, 'For countless kalpas (aeons) never encountered, how to reach it without moving. Do not say that the Buddha-dharma does not have much mystery, the most troublesome is that one power of Gautama.'
The World-Honored One, because of the Brahmana Dirghanakha (Dirghanakha, a non-Buddhist) demanding a debate, made a prior agreement, saying, 'If my argument fails, I will voluntarily cut off my head to apologize.' The World-Honored One asked, 'What is the principle of your argument?' The Brahmana said, 'The principle of my argument is to accept nothing.' The World-Honored One asked, 'Is this 'view' accepted?' The Brahmana flicked his sleeves and left. On the way, he had an awakening and said to his disciples, 'I should go back and cut off my head to apologize to the World-Honored One.' The disciples said, 'In front of the assembly of humans and devas (gods), you are fortunate to be able to win, why cut off your head?' The Brahmana said, 'I would rather cut off my head in front of wise people than win in front of ignorant people.' Then he sighed, 'My argument has failed in two places. If the 'view' is accepted, the place of failure is obvious; if the 'view' is not accepted, the place of failure is even more subtle. All humans, devas, and the two vehicles (Sravaka-yana and Pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Buddha Vehicle) do not know where my argument has failed, only the World-Honored One and the great Bodhisattvas know where my argument has failed.' He returned to the World-Honored One and said, 'My argument has failed in two places, so I should cut off my head to apologize.' The World-Honored One said, 'In my Dharma, there is no such thing. You should turn your mind towards the Way.'
Thereupon, Dirghanakha and his five hundred followers all turned to the Buddha to become monks and attained the state of Arhat (Arhat, the highest attainment in Theravada Buddhism).
Zen Master Tianyi
懷頌云。是見若受破家門。是見不受與誰論。匾擔驀折兩頭脫。一毫頭上現乾坤。
世尊因比丘問。我于佛法中。見處即有。證處未是。世尊當何所示。佛云。比丘某甲。當何所示。是汝所問。
世尊因耆婆善別音響。同至冢間。見五髑髏。世尊敲一髑髏。問云。此生何道。云生人道。又敲一云。此生何道。云生天道。又敲一云。此生何道。耆婆罔措。
世尊因黑齒梵志。運神力。以左右手。擎合歡梧桐花兩株。來供養佛。佛召仙人。志應諾。佛云。放下著。志放下左手花。佛又召仙人放下著。志放下左手花。佛又召仙人放下著。志云。我今空手而立。更放下個甚麼。佛云。吾非教汝。放舍其花。汝當放舍外六塵。內六識。中六根。一時放舍。至無可舍處。是汝免生死處。志放言下。悟無生法忍。
世尊因調達謗佛。生身陷地獄。佛來阿難。傳問云。汝在地獄中。安否。達云。我雖在地獄。如三禪天樂。佛又來問汝還求出否。達云。我待世尊來。即出。阿難云。佛是三界大師。豈有入地獄分。達云。佛既無入地獄分。我豈有出地獄分。
翠巖真云。親言出親口。
世尊因異學問。諸法是常耶。世尊不對。又問。諸法是無常耶。世尊亦不對。異學云。世尊具一切智。何不對我。世
【現代漢語翻譯】 懷頌說：這種見解如果被接受，就會導致家破人亡。這種見解如果不被接受，又能與誰爭論呢？扁擔突然斷裂，兩頭脫落，即使在一根毫毛的頂端也能顯現整個宇宙。
世尊因為有比丘問：『我對佛法中的見解已經有了，但證悟還沒有達到。世尊您應當如何指示我呢？』佛說：『比丘某甲（比丘的名字），應當如何指示？這就是你所問的。』
世尊因為耆婆（醫生，以善於辨別音響而聞名）善於辨別音響，一同來到墓地。看見五個髑髏（頭骨）。世尊敲擊其中一個髑髏，問道：『此生投生到哪一道？』回答說：『投生到人道。』又敲擊一個，問道：『此生投生到哪一道？』回答說：『投生到天道。』又敲擊一個，問道：『此生投生到哪一道？』耆婆茫然不知所措。
世尊因為黑齒梵志（外道修行者）運用神通，用左右手托著合歡花和梧桐花兩株，前來供養佛。佛呼喚仙人，梵志應諾。佛說：『放下著。』梵志放下左手的花。佛又呼喚仙人『放下著。』梵志放下右手的花。佛又呼喚仙人『放下著。』梵志說：『我現在空手而立，還要放下什麼呢？』佛說：『我不是教你放下花，而是要你放下外面的六塵（色、聲、香、味、觸、法），裡面的六識（眼識、耳識、鼻識、舌識、身識、意識），中間的六根（眼、耳、鼻、舌、身、意），一時全部放下，達到無可放舍之處，就是你免除生死的地方。』梵志在佛說完后，當下領悟了無生法忍（對諸法不生不滅的證悟）。
世尊因為調達（提婆達多，佛陀的堂弟，後背叛佛陀）誹謗佛，活著就墮入了地獄。佛讓阿難（佛陀的十大弟子之一）去傳話問他：『你在地獄中，安樂嗎？』調達說：『我雖然在地獄，卻像在三禪天（色界天第三層）一樣快樂。』佛又來問：『你還想出來嗎？』調達說：『我等待世尊來，我就出來。』阿難說：『佛是三界（欲界、色界、無色界）的大師，怎麼會有墮入地獄的道理？』調達說：『佛既然沒有墮入地獄的道理，那我怎麼會有脫離地獄的道理？』
翠巖真說：『親口說出親口的話。』
世尊因為有異學（其他學派的人）問：『諸法是常（永恒不變）嗎？』世尊沒有回答。又問：『諸法是無常（變化不定）嗎？』世尊也沒有回答。異學說：『世尊具有一切智慧，為什麼不回答我？』
【English Translation】 Huai Song said: 'If this view is accepted, it will lead to the ruin of the family. If this view is not accepted, with whom can it be argued? The carrying pole suddenly breaks, and both ends fall off. Even on the tip of a single hair, the entire universe is revealed.'
Because a Bhikkhu (Buddhist monk) asked: 'I have a view in the Buddha Dharma, but I have not yet attained realization. What should the World-Honored One (another name for Buddha) instruct me?' The Buddha said: 'Bhikkhu so-and-so (the Bhikkhu's name), what should be instructed? This is what you ask.'
Because Jīvaka (a physician, known for his ability to distinguish sounds) was good at distinguishing sounds, the World-Honored One went with him to a cemetery. They saw five skulls. The World-Honored One tapped one skull and asked: 'To which realm was this being born?' It replied: 'Born into the human realm.' He tapped another and asked: 'To which realm was this being born?' It replied: 'Born into the heavenly realm.' He tapped another and asked: 'To which realm was this being born?' Jīvaka was at a loss.
Because Black-Tooth Brahman (a non-Buddhist practitioner) used his supernatural power to hold two trees of Albizia and Firmiana flowers in his left and right hands to offer to the Buddha. The Buddha called out to the Immortal, and the Brahman responded. The Buddha said: 'Put it down.' The Brahman put down the flower in his left hand. The Buddha called out again to the Immortal, 'Put it down.' The Brahman put down the flower in his right hand. The Buddha called out again to the Immortal, 'Put it down.' The Brahman said: 'I am now standing empty-handed, what more can I put down?' The Buddha said: 'I am not teaching you to put down the flowers, but you should put down the six external dusts (form, sound, smell, taste, touch, dharma), the six internal consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), and the six sense organs (eye, ear, nose, tongue, body, mind) in the middle, all at once. When you reach the point where there is nothing left to put down, that is where you are freed from birth and death.' Upon hearing this, the Brahman immediately realized the Dharma-acceptance of non-origination (the realization that all dharmas are neither born nor die).
Because Devadatta (Buddha's cousin, who later betrayed him) slandered the Buddha, he fell into hell while still alive. The Buddha sent Ānanda (one of the Buddha's ten great disciples) to ask him: 'Are you at peace in hell?' Devadatta said: 'Although I am in hell, I am as happy as in the Third Dhyana Heaven (the third level of the Form Realm).' The Buddha came again and asked: 'Do you still want to get out?' Devadatta said: 'I will wait for the World-Honored One to come, and then I will get out.' Ānanda said: 'The Buddha is the master of the Three Realms (Desire Realm, Form Realm, Formless Realm), how could he have a share in entering hell?' Devadatta said: 'Since the Buddha has no share in entering hell, how could I have a share in leaving hell?'
Cuiyan Zhen said: 'Speak the words from your own mouth.'
Because a heretic (someone from another school of thought) asked: 'Are all dharmas permanent (eternal and unchanging)?' The World-Honored One did not answer. He asked again: 'Are all dharmas impermanent (changing and unstable)?' The World-Honored One also did not answer. The heretic said: 'The World-Honored One possesses all wisdom, why do you not answer me?'
尊云。汝之所問。皆為戲論。
世尊一日以隨色摩尼珠。問五方天王云。此珠作何色。天王互說異色。世尊。藏其珠。卻舉手問。此珠作何色。天王云。佛手中無珠。色從何有。世尊嘆云。汝何迷倒之甚。吾將世珠示之。便強說有青黃赤白。吾將真珠示之。便總不知。時五方天王。聞語。悉悟道。
世尊因波斯匿王。問。聖義諦中。還有世俗諦否。若言其有。智不應一。若言其無。智不應二。一二之義。其義云何。世尊云。大王。汝於過去龍光佛法中。曾問此義。我今無說。汝亦無聞。無說無聞。是名一義二義。
翠巖真云。波斯匿王。善問。不善答。世尊善答。不善問。一人理上偏枯。一人事上偏枯。翠巖當時若見。點一把火。照看黃面老子。面皮厚多少。
世尊坐次。見二人舁豬子過。乃問。這個是甚麼。其人云。世尊具一切智。豬子也不識。世尊云。也要問過。
大陽延云。不因世尊問。泊乎忘卻。
世尊因乾闥婆王獻樂。其時山河大地。盡作琴聲。迦葉起舜。王問。迦葉。豈不是阿羅漢。諸漏已盡。何更有餘習。佛云。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王云。迦葉作舞。豈不是。佛云。實不曾作舞。王云。世尊何得妄語。佛云。不妄語。汝撫琴。
【現代漢語翻譯】 現代漢語譯本： 尊者問道：『你所問的，都是戲論。』 世尊有一天用隨色摩尼珠（Sui-se Mani Pearl，能隨著環境改變顏色的寶珠）問五方天王（Five Directional Heavenly Kings）說：『這顆珠子是什麼顏色？』天王們互相說出不同的顏色。世尊藏起珠子，卻舉起手問：『這顆珠子是什麼顏色？』天王們說：『佛的手中沒有珠子，顏色從哪裡來呢？』世尊嘆息說：『你們為何如此迷惑顛倒？我將世俗的珠子給你們看，你們便強行說出青黃赤白。我將真珠給你們看，你們卻完全不知道。』當時五方天王聽到這些話，都領悟了真理。 世尊因為波斯匿王（King Pasenadi）問：『在聖義諦（Paramattha-sacca，勝義諦，最高真理）中，還有世俗諦（Saṃvṛti-sacca，世俗諦，相對真理）嗎？如果說有，智慧就不應該是一。如果說沒有，智慧就不應該是二。這一和二的意義，它的意義是什麼？』世尊說：『大王，你過去在龍光佛（Dīpaṃkara Buddha）的佛法中，曾經問過這個意義。我現在沒有說，你也沒有聽。沒有說也沒有聽，這叫做一義二義。』 翠巖真禪師說：『波斯匿王善於提問，不善於回答。世尊善於回答，不善於提問。一個人在理上偏頗，一個人在事上偏頗。』翠巖當時如果見到，會點一把火，照看黃面老子（指佛陀），看看他的麵皮有多厚。 世尊坐著的時候，看見兩個人抬著豬仔經過，於是問：『這個是什麼？』那人說：『世尊具有一切智慧（Sarvajña，對一切法無所不知的智慧），連豬仔也不認識嗎？』世尊說：『也要問一下。』 大陽延禪師說：『不是因為世尊問，幾乎就忘記了。』 世尊因為乾闥婆王（Gandharva King，天界的音樂神）獻樂，當時山河大地，都發出琴聲。迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）起舞，國王問：『迦葉，難道不是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）嗎？諸漏已經斷盡，為何還有餘習（Vāsanā，習氣）？』佛說：『確實沒有餘習，不要誹謗佛法。』國王又撫琴三遍，迦葉也三次作舞。國王說：『迦葉作舞，難道不是嗎？』佛說：『確實不曾作舞。』國王說：『世尊為何說妄語？』佛說：『沒有說妄語，你撫琴。』
【English Translation】 English version: Venerable asked: 'What you ask are all frivolous talks.' One day, the World-Honored One asked the Five Directional Heavenly Kings with a Sui-se Mani Pearl (a pearl that changes color with the environment): 'What color is this pearl?' The Heavenly Kings said different colors to each other. The World-Honored One hid the pearl, but raised his hand and asked: 'What color is this pearl?' The Heavenly Kings said: 'There is no pearl in the Buddha's hand, where does the color come from?' The World-Honored One sighed and said: 'Why are you so confused and upside down? I will show you the worldly pearl, and you will forcibly say that it is blue, yellow, red, and white. I will show you the true pearl, but you don't know it at all.' At that time, the Five Directional Heavenly Kings heard these words and all realized the truth. The World-Honored One, because King Pasenadi asked: 'In Paramattha-sacca (the ultimate truth), is there still Saṃvṛti-sacca (conventional truth)? If you say there is, wisdom should not be one. If you say there is not, wisdom should not be two. What is the meaning of one and two?' The World-Honored One said: 'Great King, you once asked this meaning in the Dharma of Dīpaṃkara Buddha in the past. I have nothing to say now, and you have nothing to hear. No saying and no hearing, this is called the meaning of one and two.' Zen Master Cuiyan Zhen said: 'King Pasenadi is good at asking questions, but not good at answering. The World-Honored One is good at answering, but not good at asking questions.' One person is biased in reason, and one person is biased in affairs. If Cuiyan had seen it at that time, he would have lit a fire to look at the yellow-faced old man (referring to the Buddha) to see how thick his skin was. When the World-Honored One was sitting, he saw two people carrying piglets passing by, so he asked: 'What is this?' The man said: 'The World-Honored One has all wisdom (Sarvajña, the wisdom of knowing everything), doesn't he even know piglets?' The World-Honored One said: 'I also need to ask.' Zen Master Dayang Yan said: 'If it weren't for the World-Honored One asking, I would have almost forgotten.' The World-Honored One, because the Gandharva King (the celestial music god) offered music, at that time the mountains, rivers, and earth all made the sound of zithers. Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) danced, and the king asked: 'Kāśyapa, isn't he an Arhat (a saint who has cut off all afflictions and attained liberation)? All leaks have been exhausted, why are there still Vāsanā (residual habits)?' The Buddha said: 'There are indeed no residual habits, do not slander the Dharma.' The king played the zither three times again, and Kāśyapa also danced three times. The king said: 'Kāśyapa is dancing, isn't he?' The Buddha said: 'He has indeed never danced.' The king said: 'Why does the World-Honored One lie?' The Buddha said: 'He did not lie, you are playing the zither.'
山河大地。草木。盡作琴聲。豈不是。王云是。佛云。迦葉亦復如是。實不曾作舞。王乃信受。
修山主問澄源禪師。乾闥婆王奏樂。直得須彌岌峇。海水騰波。迦葉作舞。作么生會。源云。迦葉過去世曾作樂人來。習氣未除。修云。須彌岌峇。海水騰波。又作么生。源休去。
法眼代云。正是習氣。
世地因外道問。昨日說何法。云說定法。外道云。今日說何法。云說不定法。外道云。昨日說定法。今日何故說不定法。云昨日定。今日不定。
大溈喆云。非公境界。
世尊因外道問云。不問有言。不問無言。世尊據坐。外道讚歎云。世尊大慈大悲。開我迷云。令我得入。作禮而去。阿難白佛云。外道有何所證。而言得入。世尊云。如世良馬。見鞭影而行。
翠巖芝云。大小世尊。被外道當面搽糊。只如外道云。令我得入。要且不曾夢見。既不曾夢見。為甚麼悟去 翠巖真云。六合九有。緇黃青紫。一一交參。咸言良久據坐不對。要且不是。
又舉諸方拈了。復云。於戲假如鹙子滿慈。運智摛詞。馳神作用。何益之有 雪竇云。邪正不分。過由鞭影 妙喜云。邪正兩分。正由鞭影。
天衣懷頌云。雙鋒覆護兩俱摧。迷云從此豁然開。收得劫初鈴子后。輕輕一振動云
【現代漢語翻譯】 現代漢語譯本： 山河大地、草木都發出琴聲，難道不是王云嗎？佛說：『迦葉也是這樣，實際上不曾跳舞。』王於是相信並接受了。 修山主問澄源禪師：『乾闥婆王（Gandharva-raja，天神名）演奏音樂，使得須彌山（Sumeru，佛教宇宙觀中的聖山）搖動，海水翻騰，迦葉（Kasyapa，佛陀的弟子）跳舞，這是怎麼回事？』澄源禪師說：『迦葉過去世曾經是樂人，習氣未除。』修山主說：『須彌山搖動，海水翻騰，又是怎麼回事？』澄源禪師沉默不語。 法眼禪師代答說：『這正是習氣。』 世地禪師因為有外道問：『昨天說了什麼法？』禪師說：『說了定法。』外道問：『今天說什麼法？』禪師說：『說不定法。』外道問：『昨天說定法，今天為什麼說不定法？』禪師說：『昨天是定的，今天是不定的。』 大溈喆禪師說：『這不是你能理解的境界。』 世尊因為有外道問：『不問有言，不問無言。』世尊安然端坐。外道讚歎說：『世尊大慈大悲，撥開我的迷云，讓我得以進入。』說完行禮離去。阿難（Ananda，佛陀的弟子）問佛：『外道有什麼證悟，說得以進入？』世尊說：『如同世間的良馬，見到鞭子的影子就行動。』 翠巖芝禪師說：『大大小小的世尊，被外道當面塗抹。』又說：『外道說讓我得以進入，恐怕連做夢都沒夢到。既然不曾夢到，為什麼說悟了呢？』翠巖真禪師說：『六合九有（指整個宇宙），僧人俗人，青衣紫衣，一一交錯參與，都說世尊良久端坐不語，但其實並非如此。』 又舉了各方禪師的評論，又說：『唉！假如是舍利弗（Sariputra，佛陀的弟子）和滿慈子（Purna，佛陀的弟子），運用智慧，發揮文采，馳騁精神，起作用，又有什麼用呢？』雪竇禪師說：『邪正不分，過錯在於鞭影。』妙喜禪師說：『邪正兩分，正是由於鞭影。』 天衣懷禪師頌道：『雙鋒並用，兩邊都摧毀，迷云從此豁然開朗。收回劫初的鈴子之後，輕輕一振就震動雲霄。』
【English Translation】 English version: The mountains, rivers, and earth, the grasses and trees, all produce the sound of a zither. Isn't that Wang Yun? The Buddha said, 'Kasyapa (Kasyapa, one of the principal disciples of the Buddha) is also like that; in reality, he never danced.' The king then believed and accepted it. Master Xiu of Mount Xiu asked Zen Master Chengyuan, 'The Gandharva-raja (Gandharva-raja, a celestial musician king) plays music, causing Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) to shake and the ocean waves to surge. Kasyapa (Kasyapa, one of the principal disciples of the Buddha) dances. How should this be understood?' Chengyuan said, 'Kasyapa was a musician in a past life; the habitual tendencies have not been eliminated.' Master Xiu said, 'Mount Sumeru shaking and the ocean waves surging, how should that be understood?' Chengyuan remained silent. Zen Master Fayan said in place of him, 'This is precisely habitual tendency.' Zen Master Shidi was asked by a heretic, 'What Dharma (Dharma, the teachings of the Buddha) did you speak yesterday?' The Zen master said, 'I spoke of fixed Dharma.' The heretic asked, 'What Dharma do you speak of today?' The Zen master said, 'I speak of unfixed Dharma.' The heretic asked, 'Yesterday you spoke of fixed Dharma; why do you speak of unfixed Dharma today?' The Zen master said, 'Yesterday was fixed; today is unfixed.' Zen Master Dawei Zhe said, 'This is not a realm you can understand.' The World-Honored One (Shakyamuni Buddha) was asked by a heretic, 'I do not ask about speech with words; I do not ask about speech without words.' The World-Honored One sat in silence. The heretic praised, 'The World-Honored One is greatly compassionate and greatly merciful, opening my clouds of delusion and allowing me to enter.' Having said this, he bowed and departed. Ananda (Ananda, one of the principal disciples of the Buddha) asked the Buddha, 'What realization did the heretic have that he said he was able to enter?' The World-Honored One said, 'Like a good horse in the world, it moves upon seeing the shadow of the whip.' Zen Master Cuiyan Zhi said, 'The great and small World-Honored Ones are being smeared in the face by the heretic.' He also said, 'The heretic says he is allowed to enter; I'm afraid he hasn't even dreamed of it. Since he hasn't dreamed of it, why does he say he is enlightened?' Zen Master Cuiyan Zhen said, 'The six directions and nine realms (referring to the entire universe), monks and laypeople, those in blue and those in purple, all participate and say that the World-Honored One sat in silence for a long time, but that is not the case.' He also cited the comments of various Zen masters and then said, 'Alas! Even if it were Sariputra (Sariputra, one of the principal disciples of the Buddha) and Purna (Purna, one of the principal disciples of the Buddha), using their wisdom, displaying their literary talent, and exerting their spiritual powers, what use would it be?' Zen Master Xuedou said, 'Not distinguishing between right and wrong, the fault lies in the shadow of the whip.' Zen Master Miaoxi said, 'Distinguishing between right and wrong, it is precisely due to the shadow of the whip.' Zen Master Tianyi Huai praised, 'Using both edges, both sides are destroyed, and the clouds of delusion are opened up from this point on. After retrieving the bell from the beginning of the kalpa (kalpa, an aeon in Buddhist cosmology), a gentle shake will shake the clouds.'
雷。
世尊因七賢女。游尸陀林。一女指尸云。尸在這裡。人在甚麼處。一女云。作么作么。諸姊諦觀。各各契悟。感帝釋散花。云惟愿聖姊。有何所須。我當終身供給。女云我家。四事七珍。悉皆具足。唯要三般物。一要無根樹子一株。二要無陰陽地一片。三要叫不響底山谷一所。帝釋云。一切所須。我悉有之。若此三般物。我實無得。女云。汝若無此。爭能濟人。帝釋罔措。同往白佛。佛言。憍尸迦。我諸弟子。諸大阿羅漢。悉皆不解此義。唯有諸大菩薩。乃解此義。
世尊成道后。在逝多林樹下。跏趺而坐。有二商人。以五百乘車。經過林畔。有二車牛不行。商人怪訝。山神報云。林中有聖人。成道。逾四十九日。未食。汝當供養。商人入林。果見一人。端坐不動。遂問云。為是梵王耶。帝釋耶。山神耶。河神耶。世尊微笑。舉袈裟示之。商人作禮。陳供養。
世尊一日。于涅槃會上。以手摩胸。告大眾云。汝等善觀吾紫摩金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉皆悟道。
云峰悅云。然則膏肓之門。不足以發藥。云峰今日。且作死馬醫。汝等諸人。皮下還有血么。
世尊臨入涅槃。文殊請佛再轉法輪。世尊咄云。
【現代漢語翻譯】 現代漢語譯本 雷。
世尊因為七位賢女，一同遊歷尸陀林（墳場）。一位女子指著屍體說：『屍體在這裡，人又在哪裡呢？』另一位女子說：『作么作么（做什麼做什麼）？』各位姐妹仔細觀察。她們各自領悟。感動了帝釋（佛教護法神）散花，說：『我只希望各位聖潔的姐姐，有什麼需要的？我願意終身供給。』女子說：『我家四事七珍，全部都已具備。唯獨需要三樣東西。第一要沒有根的樹的種子一株，第二要沒有陰陽的地一片，第三要叫不響的山谷一處。』帝釋說：『一切所需，我都有。但如果這三樣東西，我實在沒有。』女子說：『你如果沒有這些，怎麼能濟助他人？』帝釋不知所措，一同去稟告佛。佛說：『憍尸迦（帝釋的別名），我的弟子，各位大阿羅漢（斷盡煩惱，證得解脫的聖人），都不能理解這個意思。只有各位大菩薩（發願普度眾生的修行者），才能理解這個意思。』
世尊成道后，在逝多林（祇樹給孤獨園）樹下，跏趺（雙腿盤坐）而坐。有兩位商人，用五百輛車，經過林邊。有兩輛車的牛不肯走。山神告訴他們說：『林中有聖人，已經成道。超過四十九天，沒有進食。你們應當供養。』商人進入樹林，果然看見一人，端坐不動。於是問道：『是梵王（色界天的天王）嗎？是帝釋嗎？是山神嗎？是河神嗎？』世尊微笑，舉起袈裟給他們看。商人行禮，陳設供養。
世尊一日，在涅槃會（佛陀入滅的法會）上，用手摩挲胸膛，告訴大眾說：『你們好好觀看我紫磨金色之身，瞻仰足夠，不要後悔。如果說我滅度了，就不是我的弟子。如果說我不滅度，也不是我的弟子。』當時百萬億眾，全部都悟道。
云峰悅禪師說：『既然如此，病入膏肓，就不足以用藥了。云峰我今天，且做個死馬醫。你們這些人，皮下還有血嗎？』
世尊將要進入涅槃時，文殊菩薩（智慧第一的菩薩）請求佛再轉法輪（講經說法）。世尊呵斥道：
【English Translation】 English version Thunder.
The World-Honored One, accompanied by seven virtuous women, was wandering in the Sitavana (cemetery). One woman pointed to a corpse and said, 'The corpse is here, but where is the person?' Another woman said, 'What to do? What to do?' Sisters, observe carefully.' They each attained enlightenment. Indra (a Buddhist protector deity) was moved and scattered flowers, saying, 'I only wish, holy sisters, what do you need? I will provide for you for life.' The woman said, 'My house is fully equipped with the four necessities and seven treasures. I only need three things. First, a seed from a rootless tree. Second, a piece of land without yin or yang. Third, a silent valley.' Indra said, 'I have everything you need, but I truly do not have these three things.' The woman said, 'If you do not have these, how can you help others?' Indra was at a loss and went to report to the Buddha. The Buddha said, 'Kausika (another name for Indra), my disciples, all the great Arhats (saints who have extinguished all afflictions and attained liberation), do not understand this meaning. Only the great Bodhisattvas (practitioners who vow to liberate all beings) can understand this meaning.'
After the World-Honored One attained enlightenment, he sat in the lotus position under a tree in Jeta Grove (Jetavana Anathapindika's Monastery). Two merchants, with five hundred carts, passed by the edge of the forest. The oxen of two carts would not move. The mountain god told them, 'There is a sage in the forest who has attained enlightenment. It has been more than forty-nine days since he has eaten. You should make offerings.' The merchants entered the forest and indeed saw a person sitting motionless. So they asked, 'Are you Brahma (king of the Form Realm)? Are you Indra? Are you the mountain god? Are you the river god?' The World-Honored One smiled and showed them his kasaya (robe). The merchants bowed and presented offerings.
One day, at the Nirvana Assembly (gathering for the Buddha's passing), the World-Honored One stroked his chest and told the assembly, 'You should carefully observe my body of purple-gold color, gaze upon it sufficiently, and do not regret it. If you say that I have passed into extinction, you are not my disciples. If you say that I have not passed into extinction, you are also not my disciples.' At that time, a million trillion beings all attained enlightenment.
Zen Master Yunfeng Yue said, 'Since this is the case, if the disease has penetrated the marrow, it is not enough to use medicine. I, Yunfeng, will today act as a doctor for a dead horse. Do you people still have blood under your skin?'
When the World-Honored One was about to enter Nirvana, Manjushri Bodhisattva (the Bodhisattva of wisdom) requested the Buddha to turn the Dharma wheel (teach the Dharma) again. The World-Honored One rebuked him, saying:
文殊吾四十九年住世。未嘗說一字。汝請吾再轉法輪。是吾曾轉法輪耶。
世尊已入涅槃。迦葉后至。世尊乃于槨中。露雙趺。示之。迦葉作禮。請如來。以三昧火。而自阇維。即時金棺。從七寶床升舉。繞拘尸羅城七幣。卻還本處。化火光三昧。而自焚之。
竺干諸大賢聖(凡二十五)
文殊大士。一日令善財採藥云。是藥者采將來。善財遍采。無不是藥。卻來白雲。無不是者。文殊云。是藥者采將來。善財拈一枝草。度與文殊。文殊提起。示眾云。此藥。能殺人。亦能活人。
大溈喆云。善財能采。文殊善用。非但𥨊疾毗耶。直饒盡大地人。抱必死之疾。到文殊所。教伊。個個脫體而去。何故解用不須霜刃劍。延齡何必九還丹。
文殊大士。謂善住意天子言。汝今若能違背諸佛。譭謗法僧。吾即同汝如是梵行。天子言。大士今何故。復如是語。大士言。天子。如汝意者。以何為佛。天子言。如如法界。我言是佛。大士言。汝意云何。如如法界。可染著乎。天子言。弗也。大士言。以是義故。我如是說。汝今若能毀背佛法。吾將同汝如是梵行。
文殊問庵提遮女云。生以何為義。女云。生以不生生為生義。文殊云。如何是生以不生生為生義。女云。若能明知地水火風四緣。未
【現代漢語翻譯】 現代漢語譯本 文殊菩薩說我四十九年住世，未曾說過一個字。你請我再次轉法輪（Dharmacakra，佛法之輪），難道我曾經轉過法輪嗎？
世尊（釋迦牟尼佛）已經入涅槃（Nirvana，寂滅）。迦葉尊者後來才趕到。世尊就在棺槨中，露出雙足，給他看。迦葉尊者行禮，祈請如來（Tathagata，佛的稱號）用三昧火（Samadhi fire，禪定之火）自行荼毗（cremation，火葬）。當時金棺從七寶床上升起，繞拘尸羅城（Kushinagar，古印度城市，佛陀涅槃之地）七圈，然後回到原來的地方，化為火光三昧，自行焚化。
竺干（印度）諸大賢聖（共二十五位）
文殊大士（Manjusri，文殊菩薩）有一天讓善財童子（Sudhana，求道者）去採藥，說：『是藥的就採來。』善財童子到處采，發現沒有不是藥的。回來稟告說：『沒有不是藥的。』文殊菩薩說：『不是藥的採來。』善財童子拈起一枝草，遞給文殊菩薩。文殊菩薩提起這枝草，向大眾展示說：『此藥，能殺人，也能活人。』
大溈喆禪師說：『善財童子能採藥，文殊菩薩善於用藥。不僅僅能治療𥨊疾毗耶（一種疾病），即使整個大地的人，都患了必死的疾病，到了文殊菩薩那裡，也能教他們個個脫胎換骨而去。為什麼呢？因為善於用藥不需要霜刃劍（鋒利的劍），延年益壽何必需要九還丹（一種長生不老藥）。』
文殊大士對善住意天子說：『你現在如果能夠違背諸佛，譭謗佛法僧三寶，我就和你一樣修行。』天子說：『大士今天為什麼說這樣的話？』大士說：『天子，按照你的意思，以什麼為佛？』天子說：『如如法界（Tathata-dhatu，真如的境界），我說這就是佛。』大士說：『你認為怎麼樣？如如法界可以被染著嗎？』天子說：『不能。』大士說：『因為這個緣故，我才這樣說。你現在如果能夠譭謗佛法，我就和你一樣修行。』
文殊菩薩問庵提遮女說：『生以什麼為意義？』女子說：『生以不生之生為生的意義。』文殊菩薩說：『什麼是生以不生之生為生的意義？』女子說：『如果能夠明白地水火風四大（四大元素）的因緣，未
【English Translation】 English version Manjusri (Manjusri Bodhisattva) said, 'I have lived in this world for forty-nine years, and I have never spoken a single word. You ask me to turn the Dharma wheel (Dharmacakra) again. Have I ever turned the Dharma wheel?'
The World Honored One (Sakyamuni Buddha) had already entered Nirvana (Nirvana, extinction). Kashyapa (Mahakasyapa) arrived later. The World Honored One, in the coffin, revealed his two feet to him. Kashyapa paid homage and requested the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) to self-cremate with the Samadhi fire (Samadhi fire, fire of meditative concentration). At that moment, the golden coffin rose from the seven-jeweled bed, circled Kushinagar (Kushinagar, ancient Indian city where the Buddha attained Parinirvana) seven times, and then returned to its original place, transforming into the firelight of Samadhi and self-immolating.
The great sages and saints of India (a total of twenty-five)
One day, Manjusri Bodhisattva (Manjusri, Bodhisattva of Wisdom) instructed Sudhana (Sudhana, a seeker of truth) to gather herbs, saying, 'Gather the ones that are medicine.' Sudhana gathered everywhere and found that there was nothing that was not medicine. He returned and reported, 'There is nothing that is not medicine.' Manjusri said, 'Gather the ones that are not medicine.' Sudhana picked a blade of grass and handed it to Manjusri. Manjusri raised the blade of grass and showed it to the assembly, saying, 'This medicine can kill people, and it can also save people.'
Great Master Wei Zhe said, 'Sudhana is skilled at gathering herbs, and Manjusri is skilled at using them. Not only can they cure 𥨊疾毗耶 (a type of disease), but even if all the people on earth are suffering from a fatal illness, if they go to Manjusri, he can teach them to be completely transformed. Why? Because skillful use of medicine does not require a frost-covered sword (a sharp sword), and prolonging life does not necessarily require the Nine-Turn Elixir (an elixir of immortality).'
Manjusri Bodhisattva said to the Deva (deva, deity) Good Dwelling Intent, 'If you can now go against all the Buddhas and slander the Dharma and Sangha (the Three Jewels), I will practice the same Brahma conduct as you.' The Deva said, 'Why does the Bodhisattva say such things today?' The Bodhisattva said, 'Deva, according to your intention, what is the Buddha?' The Deva said, 'The Suchness Dharma Realm (Tathata-dhatu, the realm of Suchness), I say that is the Buddha.' The Bodhisattva said, 'What do you think? Can the Suchness Dharma Realm be defiled?' The Deva said, 'No.' The Bodhisattva said, 'For this reason, I say this. If you can now slander the Buddha Dharma, I will practice the same Brahma conduct as you.'
Manjusri asked the woman Amti, 'What is the meaning of birth?' The woman said, 'Birth means taking non-birth as the meaning of birth.' Manjusri said, 'What is taking non-birth as the meaning of birth?' The woman said, 'If one can clearly understand the causes and conditions of the four great elements (the four elements), before
嘗自得有所和合。而能隨其所宜。以為生義。
文殊又問。死以何為義。女云。死以不死死為死義。文殊云。如何是死以不死死為死義。女云。若能明知地水火風四緣。未嘗自得有所離散。而能隨其所宜。以為死義。
天親菩薩。從彌勒內宮下。無著問。經云。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親云。只說這個法。只是梵音清雅。令樂聞。
天衣懷云。彌勒已是錯說。天親已是錯傳。山僧今日將錯就錯。與你諸人注破。良久云。諦聽諦聽。向下文長。付在來日。
利益菩薩。白燃燈佛。我欲得阿耨菩提。唯愿世尊。教示我。令速成菩提。佛言利益。汝觀此法。何者是法。是汝所問。
天竺有一上首菩薩。作一乞士。入城乞食次。時有比丘恒伽。謂乞士言。汝從何來。云我從真實中來。又問。何謂真實。云寂滅故名真實。又問。寂滅相中。有所求耶。無所求耶。云無所求。又問。無所求者。何用求耶。云無所求中。吾欲求之。又問。無所求中。何用求耶。答有所求者。一切皆空。得者亦空。著者亦空。實者亦空。求者亦空。語者亦空。問者亦空。寂滅涅槃。一切虛空界分。亦復皆空。吾為如是空法。而求真實。
維摩會
【現代漢語翻譯】 現代漢語譯本：
（她）常常自認為有所和合，並且能夠順應其所適宜的狀態，以此來理解生命的意義。 文殊菩薩又問：『死亡以什麼為意義？』 女子說：『以不死來理解死亡，這就是死亡的意義。』 文殊菩薩問：『如何是以不死來理解死亡，作為死亡的意義呢？』 女子說：『如果能夠清楚地知道地、水、火、風這四種元素，它們從未曾自行分離散開，並且能夠順應其所適宜的狀態，以此來理解死亡的意義。』 天親菩薩從彌勒菩薩的內宮下來，無著菩薩問道：『經書上說，人間四百年相當於彼天的一晝夜。彌勒菩薩在很短的時間內，成就了五百億天子，證得了無生法忍（Anutpattika-dharma-kshanti）。不知道（彌勒菩薩）說的是什麼法？』 天親菩薩說：『只是說這個法。只是梵音清凈優雅，令人樂於聽聞。』 天衣懷禪師說：『彌勒菩薩已經是說錯了，天親菩薩已經是傳錯了。老衲今天將錯就錯，為你們諸位註釋破解。』 良久，禪師說：『仔細聽，仔細聽。下面的內容很長，留到明天再說。』 利益菩薩對燃燈佛（Dipamkara Buddha）說：『我想要得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），只希望世尊您，教導我，讓我迅速成就菩提。』 佛說：『利益，你觀察這個法，什麼才是法？這就是你所問的。』 天竺（India）有一位上首菩薩，化作一個乞丐，進入城中乞討食物。當時有一位比丘（Bhikkhu）名叫恒伽，對比丘說：『你從哪裡來？』 乞丐說：『我從真實中來。』 又問：『什麼叫做真實？』 乞丐說：『寂滅的緣故叫做真實。』 又問：『在寂滅的相狀中，有所求嗎？還是無所求？』 乞丐說：『無所求。』 又問：『無所求，還要求什麼呢？』 乞丐說：『在無所求之中，我想要尋求它。』 又問：『在無所求之中，尋求什麼呢？』 乞丐回答說：『有所求的，一切都是空。得到的也是空，執著的也是空，真實的也是空，尋求的也是空，說話的也是空，提問的也是空。寂滅涅槃（Nirvana），一切虛空界限，也都是空。我爲了這樣的空法，而尋求真實。』 維摩詰經法會（Vimalakirti Nirdesa Sutra）
【English Translation】 English version:
(She) often felt that she had achieved some kind of harmony and was able to adapt to what was appropriate, using this to understand the meaning of life. Manjushri (文殊, Bodhisattva of wisdom) then asked: 'What is the meaning of death?' The woman said: 'To understand death through non-death is the meaning of death.' Manjushri asked: 'How is it that understanding death through non-death is the meaning of death?' The woman said: 'If one can clearly know that the four elements of earth, water, fire, and wind have never separated themselves, and can adapt to what is appropriate, using this to understand the meaning of death.' Bodhisattva Vasubandhu (天親菩薩) came down from the inner palace of Maitreya (彌勒, the future Buddha). Asanga (無著) asked: 'The scriptures say that four hundred years in the human realm is equivalent to one day and night in that heaven. Maitreya, in a short time, accomplished five hundred billion celestial beings, who attained the Anutpattika-dharma-kshanti (無生法忍, the patience with the unborn dharma). I wonder what dharma (法, teachings) was being taught?' Vasubandhu said: 'Only this dharma was being taught. It's just that the Brahminic sounds are pure and elegant, making it pleasant to hear.' Zen Master Tianyi Huai (天衣懷禪師) said: 'Maitreya has already spoken incorrectly, and Vasubandhu has already transmitted incorrectly. This old monk will today take the wrong as it is and annotate and break it open for all of you.' After a long pause, the Zen master said: 'Listen carefully, listen carefully. The text below is long, so it will be left for tomorrow.' Bodhisattva Benefit (利益菩薩) said to Dipamkara Buddha (燃燈佛): 'I want to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). I only hope that the World Honored One (世尊), will teach me, so that I can quickly attain Bodhi (菩提, enlightenment).' The Buddha said: 'Benefit, you observe this dharma, what is the dharma? This is what you are asking.' In India (天竺) there was a leading Bodhisattva (菩薩), who transformed into a beggar and entered the city to beg for food. At that time, there was a Bhikkhu (比丘, monk) named Hengqie (恒伽), who said to the beggar: 'Where do you come from?' The beggar said: 'I come from reality.' He asked again: 'What is called reality?' The beggar said: 'Because of stillness and extinction, it is called reality.' He asked again: 'In the aspect of stillness and extinction, is there something to seek, or is there nothing to seek?' The beggar said: 'Nothing to seek.' He asked again: 'If there is nothing to seek, what is there to seek?' The beggar said: 'In nothing to seek, I want to seek it.' He asked again: 'In nothing to seek, what is there to seek?' The beggar replied: 'In what is sought, everything is empty. What is obtained is also empty, what is attached to is also empty, what is real is also empty, what is sought is also empty, what is spoken is also empty, what is asked is also empty. Stillness and extinction, Nirvana (涅槃), all boundaries of empty space, are also empty. I seek reality for such an empty dharma.' Vimalakirti Nirdesa Sutra Assembly (維摩詰經法會)
上。三十二菩薩。各說不二法門。文殊云。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。文殊又問維摩。維摩默然。文殊嘆云。乃至無有語言文字。是菩薩真入不二法門。
保福展云。大小維摩。被文殊一坐。直至如今。起不得 雪竇云。維摩道甚麼 又云。勘破了也。
瑯瑘覺云。文殊贊善。也是杓卜聽虛聲。維摩默然。汝等諸人。不得鉆龜打瓦。
維摩因須菩提。持缽到門。取缽滿盛香飯。謂尊者云。若能於法等者。于食亦等。乃至入諸邪見。不到彼岸。住於八難。不得無難。同於煩惱。離清凈法。汝得無諍三昧。一切眾生。亦得是定。其施汝者。不名福田。供養汝者。墮三惡道。為與眾魔同一手。作諸勞侶。汝與眾魔及諸塵勞。等無有異。於一切眾生。而有怨心。謗于佛。毀於法。不入眾數。終不得滅度。汝若如是。乃可取食。須菩提聞此語。忙然不知以何答。置缽欲去。
須菩提說法。帝釋雨花。須菩提乃問。此花從天得耶。從地得耶。從人得耶。帝釋皆云。弗也。須菩提云。從何而得。帝釋舉起手。菩提云。如是如是。
須菩提在巖間宴坐。諸天雨花讚歎。尊者云。空中讚歎者。復是何人。天云。我是梵天。敬重尊者。善說般若。尊者云。我于般若
【現代漢語翻譯】 現代漢語譯本： 上面。三十二位菩薩，各自闡述不二法門（advaya-dharma-mukha，進入非二元性的法門）。文殊菩薩（Manjusri）說：『我對於一切法，沒有言語，沒有解說，沒有指示，沒有認識，脫離一切問答，這就是菩薩進入不二法門。』文殊菩薩又問維摩詰（Vimalakirti）：『維摩詰，你如何理解？』維摩詰默然不語。文殊菩薩讚歎道：『乃至沒有任何語言文字，這才是菩薩真正進入不二法門。』 保福展禪師說：『大大小小的維摩詰，被文殊菩薩一句話，直到如今，都站不起來。』雪竇禪師說：『維摩詰說了什麼？』又說：『勘破了！』 瑯瑘覺禪師說：『文殊菩薩的讚歎，也像是占卜者聽信虛假的聲音。維摩詰的沉默，你們這些人，不要像鉆龜打瓦一樣徒勞無功。』 維摩詰因為須菩提（Subhuti）持缽來到門前，便取缽盛滿香飯，對尊者說：『如果能於法平等，那麼對於食物也應平等。』乃至陷入各種邪見，都無法到達彼岸（paramita，完成，度，到彼岸）。住在八難（astavaksana，沒有機會修行佛法的八種狀態），無法脫離苦難。等同於煩惱，遠離清凈法。你得到了無諍三昧（arana-samadhi，無諍定），一切眾生，也能得到這種禪定。佈施給你的人，不能稱為福田（punya-ksetra，功德田）。供養你的人，會墮入三惡道（tri-apaya，三個惡趣）。是與眾魔同一伙，做各種徒勞的事情。你與眾魔及各種塵勞，沒有差別。對於一切眾生，懷有怨恨之心，誹謗佛，詆譭法，不入僧團，終究無法得到解脫。你如果像這樣，才可以取食。』須菩提聽了這些話，茫然不知如何回答，放下缽想要離開。 須菩提說法，帝釋（Indra）天雨花。須菩提於是問道：『這些花是從天上來的嗎？是從地上來的嗎？是從人來的嗎？』帝釋都回答說：『不是。』須菩提問：『從哪裡來的？』帝釋舉起手。須菩提說：『正是這樣，正是這樣。』 須菩提在巖間宴坐，諸天雨花讚歎。尊者說：『在空中讚歎的是什麼人？』天人說：『我是梵天（Brahma），敬重尊者，善於宣說般若（prajna，智慧）。』尊者說：『我對於般若』
【English Translation】 English version: Above. Thirty-two Bodhisattvas, each expounded the dharma-door of non-duality (advaya-dharma-mukha, the gate of entering non-duality). Manjusri Bodhisattva (Manjusri) said: 'For all dharmas, I have no words, no explanations, no indications, no cognitions, and I am apart from all questions and answers. This is how a Bodhisattva enters the dharma-door of non-duality.' Manjusri Bodhisattva then asked Vimalakirti (Vimalakirti): 'Vimalakirti, how do you understand it?' Vimalakirti remained silent. Manjusri Bodhisattva exclaimed: 'Even without any language or words, this is how a Bodhisattva truly enters the dharma-door of non-duality.' Chan Master Baofu Zhan said: 'The great and small Vimalakirtis, after being addressed by Manjusri, have been unable to stand up until now.' Chan Master Xuedou said: 'What did Vimalakirti say?' He also said: 'It has been seen through!' Chan Master Langye Jue said: 'Manjusri's praise is like a diviner listening to false sounds. Vimalakirti's silence, all of you, do not be as futile as drilling a tortoise shell or striking a tile.' Because Subhuti (Subhuti) came to the door with his bowl, Vimalakirti took the bowl, filled it with fragrant rice, and said to the Venerable One: 'If one can be equal in dharma, then one should also be equal in food.' Even falling into various wrong views, one cannot reach the other shore (paramita, completion, crossing over, to the other shore). Dwelling in the eight difficulties (astavaksana, eight states where there is no opportunity to practice the Dharma), one cannot escape suffering. It is the same as afflictions, and far from pure dharma. You have attained the arana-samadhi (arana-samadhi, samadhi of non-contention), and all sentient beings can also attain this samadhi. Those who give to you cannot be called a field of merit (punya-ksetra, field of merit). Those who make offerings to you will fall into the three evil realms (tri-apaya, three evil destinies). It is being in the same group as all the demons, doing all kinds of futile things. You are no different from all the demons and all the defilements. You harbor resentment towards all sentient beings, slander the Buddha, defame the Dharma, do not enter the Sangha, and will ultimately not attain liberation. If you are like this, then you may take the food.' Upon hearing these words, Subhuti was at a loss for words and, putting down the bowl, wanted to leave. When Subhuti preached the Dharma, Indra (Indra) rained down flowers. Subhuti then asked: 'Did these flowers come from the heavens? Did they come from the earth? Did they come from humans?' Indra replied, 'No.' Subhuti asked: 'Where did they come from?' Indra raised his hand. Subhuti said: 'Thus it is, thus it is.' Subhuti was sitting in meditation in a cave, and the devas rained down flowers and praised him. The Venerable One said: 'Who is praising in the sky?' The deva said: 'I am Brahma (Brahma), and I respect the Venerable One for skillfully expounding prajna (prajna, wisdom).' The Venerable One said: 'Regarding prajna,'
。未嘗說一字。汝云何讚歎。天云。如是。尊者無說。我乃無聞。無說無聞。是真說般若。
雪竇云。避喧求靜處。世未有其方 在巖間宴坐。也被這一隊漢搽糊。更有這老漢。把不定。問空中雨花讚歎。復是何人。早敗闕了也。我重尊者善說般若。惡水驀頭潑。又云。我于般若。未嘗說一字。草里漢。尊者無說。我乃無聞。識甚好惡。總似這般漢。何處有今日。
復召大眾云。雪竇幸是無事人。你來這裡。覓甚麼。以拄杖一時趁下。
舍利弗問天女。汝何不轉卻女身。云我從十二年。求女人相。了不可得。當何所轉。
即時天女。以神通力。變舍利弗作天女。乃化身如舍利弗。卻問舍利弗。汝何不轉卻女身。舍利弗言。我今不知何輪而變為女身。
舍利弗因入城。遙見月上女出城。舍利弗心口思惟。此姊見佛。不知得忍否。我試問之。才近前便問。甚麼處去。女云。如舍利弗與么去。弗云。我方入城。汝當出城。云何言如舍利弗與么去。女云。諸佛弟子。當依何住。舍利弗云。諸佛弟子。當依大涅槃而住。女云。諸佛弟子。既依大涅槃而住。我如舍利弗與么去。
舍利弗問須菩提。夢中說六波羅密。與覺時同異。須菩提言。此義深遠。吾不能說。會中有彌勒大士。汝往彼問。
【現代漢語翻譯】 現代漢語譯本： 維摩詰從未說過一個字，你（天女）為何讚歎他？天女回答：『正是如此。尊者（維摩詰）未曾言說，我才無所聽聞。無說無聞，這才是真正宣說般若（prajna，智慧）。』
雪竇禪師評論說：『躲避喧囂以尋求清靜之處，世上沒有這樣的方法。』即使在巖石間靜坐，也被這群人塗抹遮蓋。更有這位老漢（維摩詰），把持不住，問空中散花的天女讚歎的是何人。早就失敗了啊。我重新讚歎尊者善於宣說般若，如同當頭潑惡水。又說：『我對於般若，未曾說過一個字。』真是草莽之漢。尊者無說，我才無聞，分辨什麼好壞？總像這般人，哪裡有今天？
雪竇禪師再次召集大眾說：『雪竇我幸好是個無事之人，你們來這裡，尋找什麼？』用拄杖一時將他們趕走。
舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問天女：『你為何不轉變女身？』天女說：『我從十二年來，尋求女人之相，始終不可得，當轉變什麼呢？』
當時，天女以神通力，將舍利弗變成天女，自己化身如舍利弗，反問舍利弗：『你為何不轉變女身？』舍利弗說：『我如今不知如何輪轉而變為女身。』
舍利弗入城時，遠遠看見月上女出城。舍利弗心中思忖：『這位姊妹見到佛陀，不知是否證得忍位？我試著問問她。』剛一靠近便問：『去哪裡？』月上女說：『如舍利弗這般去。』舍利弗說：『我正要入城，你卻要出城，為何說如舍利弗這般去？』月上女說：『諸佛弟子，應當依何而住？』舍利弗說：『諸佛弟子，應當依大涅槃（Mahā-nirvāṇa，大解脫）而住。』月上女說：『諸佛弟子，既然依大涅槃而住，我如舍利弗這般去。』
舍利弗問須菩提（Subhuti，佛陀十大弟子之一，解空第一）：『夢中說六波羅蜜（Six Paramitas，六度），與覺醒時相同還是不同？』須菩提說：『此義深遠，我不能說。』法會中有彌勒（Maitreya，未來佛）大士，你往那裡去問吧。
【English Translation】 English version: Vimalakirti never uttered a word. Why do you (the goddess) praise him? The goddess replied, 'Exactly so. The Venerable One (Vimalakirti) has not spoken, therefore I have nothing to hear. No speaking, no hearing, this is the true explanation of prajna (wisdom).'
Xuedou Chan master commented: 'To avoid the noise and seek a quiet place, there is no such method in the world.' Even sitting in meditation among the rocks, they are also smeared and covered by this group of people. Moreover, this old man (Vimalakirti) could not hold back and asked who the goddess scattering flowers in the air was praising. It has already failed. I revere the Venerable One's skill in explaining prajna, like pouring bad water over one's head. He also said, 'Regarding prajna, I have never said a word.' Truly a rough fellow. The Venerable One has not spoken, therefore I have nothing to hear. What is the point of distinguishing good from bad? If everyone is like this, where would we be today?'
Xuedou Chan master again summoned the assembly and said, 'Fortunately, I, Xuedou, am a person without affairs. What are you looking for here?' He drove them away with his staff.
Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the goddess, 'Why don't you transform your female body?' The goddess said, 'For twelve years, I have been seeking the form of a woman, but I have never found it. What should I transform?'
At that time, the goddess, with her supernatural power, transformed Sariputra into a goddess, and transformed herself into Sariputra, and asked Sariputra, 'Why don't you transform your female body?' Sariputra said, 'I do not know how to transform into a female body.'
When Sariputra entered the city, he saw the daughter of the moon going out of the city from afar. Sariputra thought in his heart, 'This sister has seen the Buddha, I wonder if she has attained forbearance? I will try to ask her.' As soon as he approached, he asked, 'Where are you going?' The daughter of the moon said, 'Going like Sariputra.' Sariputra said, 'I am about to enter the city, but you are about to leave the city. Why do you say you are going like Sariputra?' The daughter of the moon said, 'What should the disciples of the Buddhas rely on?' Sariputra said, 'The disciples of the Buddhas should rely on Maha-nirvana (the great liberation).' The daughter of the moon said, 'Since the disciples of the Buddhas rely on Maha-nirvana, I am going like Sariputra.'
Sariputra asked Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness), 'Are the Six Paramitas (Six Perfections) spoken in a dream the same or different from when awake?' Subhuti said, 'This meaning is profound, I cannot explain it.' In the assembly there is the Bodhisattva Maitreya (the future Buddha), go there and ask him.'
雪竇云。當時若不放過。隨後與一劄。誰名彌勒。誰是彌勒者。便見冰消瓦解。
富樓那問佛。清凈本然。云何忽生山河大地。
瑯瑘覺云。山僧即不然。清凈本然。云何忽生山河大地 薦福信云。先行不到。末後太過。
首楞嚴云。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。
雪竇頌云。全像全牛翳不殊。從來作者共名模。如今要見黃頭老。剎剎塵塵在半途。
賓頭盧尊者。因阿育王問。承聞尊者。親見佛來。是否。尊者以手䇿起眉云。會么。云不會。者云。阿耨達池龍王。曾請佛齋。吾是時預其數。
翠巖真云。且道甚麼處見。直饒雪天漂渺。湖光淡蕩。且莫說夢。
大溈喆云。無憂王雖飯三萬大阿羅漢。要且不識賓頭盧。當時待他䇿起眉毛云。會么。便與作禮。非唯識賓頭盧。亦乃同參古佛。
善財因毗目仙人執其手。善財自見其身。往十方佛剎微塵數諸佛所。乃至經不可說不可說。微塵數劫時。仙人放手。善財即見自身還在本處。
善財參五十三員善知識。末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮云。愿樓閣門開。令我得入。尋時彌勒。至善財前。
【現代漢語翻譯】 現代漢語譯本：
雪竇禪師說：『當時如果不放過，隨後給他一札。』誰叫彌勒（Maitreya，未來佛）？誰是彌勒？便會像冰雪消融，瓦片破碎一樣明白。
富樓那（Purna，佛陀的弟子）問佛：『清凈的本體本來如此，為何忽然產生山河大地？』
瑯瑘覺禪師說：『老衲卻不這樣認為。清凈的本體本來如此，為何忽然產生山河大地？』薦福信禪師說：『先行一步不到位，最後一步就太過了。』
《首楞嚴經》（Surangama Sutra）說：『我看不見的時候，為何看不見我看不見的地方？如果能看見看不見，自然就不是那看不見的相。如果看不見我看不見的地方，自然就不是外物，為何不是你自身？』
雪竇禪師頌道：『全牛的形象與全牛本身沒有差別，歷來的作者都共同效仿這個模型。如今想要見到黃頭老（指佛），每個剎土、每粒微塵都在半途。』
賓頭盧尊者（Pindola，十六阿羅漢之一）因為阿育王（Ashoka，古印度孔雀王朝的國王）問他：『聽說尊者親眼見過佛陀，是這樣嗎？』尊者用手抬起眉毛說：『會意了嗎？』阿育王說：『不會。』尊者說：『阿耨達池（Anavatapta，傳說中的湖泊）的龍王曾經請佛齋飯，我當時也在其中。』
翠巖真禪師說：『且說在什麼地方見到？即使是雪天茫茫，湖光淡淡，也不要說是夢。』
大溈喆禪師說：『阿育王雖然供養了三萬大阿羅漢，卻不認識賓頭盧。當時如果等他抬起眉毛說「會意了嗎？」，便向他作禮，不僅認識了賓頭盧，也一同參拜了古佛。』
善財童子（Sudhana，華嚴經中的求道者）因為毗目仙人（Bhikshmaka，一位仙人）握住他的手，善財童子自己看見他的身體，前往十方佛剎如微塵數一樣多的諸佛處，乃至經過不可說不可說微塵數劫的時間。仙人放開手，善財童子立刻看見自身還在原來的地方。
善財童子參訪五十三位善知識（Kalyanamitra， духовный друг）。最後到達彌勒閣前，看見樓閣門關閉，瞻仰讚歎。看見彌勒從別處來，善財童子作禮說：『愿樓閣門打開，讓我能夠進入。』隨即彌勒來到善財童子面前。
【English Translation】 English version:
Xuedou said: 'If you didn't let go at that time, then give him a 'zha'.』 Who is called Maitreya (the future Buddha)? Who is Maitreya? Then you will see it as clear as ice melting and tiles breaking apart.
Purna (one of the Buddha's disciples) asked the Buddha: 'The pure essence is inherently so, why did mountains, rivers, and the great earth suddenly arise?'
Langya Jue said: 'This old monk doesn't think so. The pure essence is inherently so, why did mountains, rivers, and the great earth suddenly arise?' Jianfu Xin said: 'Taking a step too early falls short; taking a step too late goes too far.'
The Surangama Sutra says: 'When I do not see, why do I not see the place where I do not see? If you can see the unseen, then naturally it is not the aspect of the unseen. If you do not see the place where I do not see, then naturally it is not an external object, so why is it not you yourself?'
Xuedou praised: 'The image of the whole ox is no different from the whole ox itself; all the authors throughout history have followed this model together. Now if you want to see the Yellow-Headed Old Man (referring to the Buddha), every land and every mote of dust is halfway there.'
The Venerable Pindola (one of the Sixteen Arhats) because King Ashoka (an ancient Indian king of the Maurya Dynasty) asked him: 'I heard that the Venerable One personally saw the Buddha, is that so?' The Venerable One raised his eyebrows with his hand and said: 'Do you understand?' Ashoka said: 'I do not understand.' The Venerable One said: 'The Dragon King of Anavatapta Lake (a legendary lake) once invited the Buddha for a meal, and I was among them at that time.'
Cuiyan Zhen said: 'Tell me, where did you see it? Even if the snowy sky is vast and the lake is faintly visible, don't say it's a dream.'
Dawei Zhe said: 'Although King Ashoka made offerings to thirty thousand great Arhats, he did not recognize Pindola. If he had waited for him to raise his eyebrows and say, 'Do you understand?', then he would have bowed to him, and not only would he have recognized Pindola, but he would have also paid homage to the ancient Buddha together.'
Sudhana (a seeker in the Avatamsaka Sutra) because the hermit Bhikshmaka (a hermit) held his hand, Sudhana himself saw his body, going to the Buddhas in the ten directions as numerous as dust motes, even after inexpressible, inexpressible kalpas as numerous as dust motes. The hermit released his hand, and Sudhana immediately saw that his body was still in the same place.
Sudhana visited fifty-three good advisors (Kalyanamitra). Finally, he arrived in front of Maitreya's pavilion and saw the pavilion door closed, and he admired and praised it. He saw Maitreya coming from another place, and Sudhana bowed and said: 'May the pavilion door open, so that I may enter.' Immediately, Maitreya came before Sudhana.
彈指一聲。樓閣門開。善財入己。閣門即閉。見百千萬億樓閣。一一樓閣內。有一彌勒。領諸眷屬。並一善財。而立其前。
善財因無著問。我欲見文殊。何者即是。財云。汝發一念心清凈。即是。無著云。我發一念心清凈。為甚麼不見。財云。是真見文殊。
善住天子。白文殊云。可共往如來所咨決未受。亦同此時如法問難。文殊云。你莫分別取著如來。天子云。如來今在何所。令我莫著。文殊云。只在目前。天子云。若如是者。我何不見。文殊云。汝若一切不見。是名真見如來。天子云。若見在前。云何戒我。莫取著如來。文殊云。汝今見前何有。天子云。有虛空界。文殊云。如來者虛空界是。虛空界即是如來。此中無有一物。可分別者。
殃崛摩羅。因持缽。至一長者家。值婦人產難。子母未分。者云。瞿曇弟子汝為至聖。當有何法。能免產難。殃崛語長者云。我乍入道。未知此法。待我回問世尊。卻來相報。及返白佛。佛告殃崛。汝速去報言。我自從賢聖法來。未曾殺生。殃崛往告。婦人聞之當下分免。
妙喜頌云。華陰山前百尺井。中有寒泉徹骨冷。誰家女子來照影。不照其餘照斜領。
月氏國王。聞罽賓國。有一尊者。曰祇夜多。有大名稱。即與群臣。往彼國。禮見問法
【現代漢語翻譯】 現代漢語譯本：彈指一聲，樓閣的門打開了。善財童子進入其中，閣門隨即關閉。他看見成百上千億的樓閣，每一個樓閣內，都有一位彌勒菩薩（Maitreya，未來佛），帶領著他的眷屬，以及一位善財童子，站在彌勒菩薩的前面。
善財童子因為無著（Wu Zhu）的提問而回答。無著問：『我想要見到文殊菩薩（Manjusri，智慧的象徵），哪一個才是？』善財童子回答說：『你發一念清凈心，那就是。』無著說：『我發了一念清凈心，為什麼還是見不到？』善財童子回答說：『這就是真正見到文殊菩薩。』
善住天子（Shanzhu Tianzi）對文殊菩薩說：『我們可以一起去如來（Tathagata，佛的稱號）那裡請教，解決尚未理解的問題，也可以像現在這樣如法地進行問答辯論。』文殊菩薩說：『你不要分別執著于如來。』善住天子問：『如來現在在哪裡？要我不要執著？』文殊菩薩說：『就在眼前。』善住天子問：『如果這樣，我為什麼看不見？』文殊菩薩說：『如果你能做到一切都看不見，這才是真正見到如來。』善住天子問：『如果（如來）就在眼前，為什麼要告誡我，不要執著于如來？』文殊菩薩說：『你現在眼前有什麼？』善住天子回答：『有虛空界。』文殊菩薩說：『如來就是虛空界，虛空界就是如來。這裡面沒有一樣東西是可以分別執著的。』
鴦崛摩羅（Angulimala，一位曾經的殺人狂，后被佛陀感化）因為拿著缽，來到一位長者（wealthy man）的家中。正趕上婦人難產，母子無法分離。長者說：『瞿曇（Gotama，釋迦牟尼佛的姓氏）的弟子，你被認為是至聖之人，應該有什麼方法，可以免除產難？』鴦崛摩羅告訴長者說：『我剛入佛道，不知道這個方法，等我回去問世尊（Lord Buddha），再來告訴你。』他返回后稟告佛陀，佛陀告訴鴦崛摩羅：『你快去告訴（那位婦人），我自從進入賢聖之法以來，未曾殺生。』鴦崛摩羅前去告知，婦人聽了之後，立刻順利分娩。
妙喜（Miaoxi）作偈頌說：『華陰山前有一口百尺深的井，井中有寒冷的泉水，冷徹骨髓。是誰家的女子來這裡照影？不照其他地方，只照傾斜的衣領。』
月氏國（Yuezhi Kingdom）的國王，聽說罽賓國（Kashmir）有一位尊者（respected monk），名叫祇夜多（Ghritayata），有很大的名聲，就和他的群臣一起，前往那個國家，禮拜並請教佛法。
【English Translation】 English version: With a snap of the fingers, the pavilion door opened. Sudhana entered, and the door immediately closed. He saw hundreds of thousands of millions of pavilions, and in each pavilion, there was a Maitreya (the future Buddha), leading his retinue, and a Sudhana standing before him.
Sudhana, because of Wu Zhu's question, replied. Wu Zhu asked, 'I wish to see Manjusri (symbol of wisdom), which one is it?' Sudhana replied, 'When you generate a single thought of pure mind, that is it.' Wu Zhu said, 'I have generated a single thought of pure mind, why do I not see him?' Sudhana replied, 'That is truly seeing Manjusri.'
The Deva Shanzhu (Shanzhu Tianzi) said to Manjusri, 'May we go together to the Tathagata (title of the Buddha) to inquire about unresolved matters, and also engage in lawful questioning and debate as we are doing now.' Manjusri said, 'Do not discriminate and become attached to the Tathagata.' The Deva asked, 'Where is the Tathagata now, that you tell me not to be attached?' Manjusri said, 'Right before your eyes.' The Deva asked, 'If that is so, why do I not see him?' Manjusri said, 'If you can achieve seeing nothing at all, that is truly seeing the Tathagata.' The Deva asked, 'If (the Tathagata) is before me, why do you warn me not to be attached to the Tathagata?' Manjusri said, 'What is before your eyes now?' The Deva replied, 'There is the realm of empty space.' Manjusri said, 'The Tathagata is the realm of empty space, and the realm of empty space is the Tathagata. There is nothing in this that can be discriminated or clung to.'
Angulimala (a former murderer who was converted by the Buddha), carrying his alms bowl, arrived at the house of a wealthy man (Changzhe). It happened that the woman was having a difficult childbirth, and the mother and child could not be separated. The wealthy man said, 'Disciple of Gotama (Buddha's family name), you are considered a most holy person, surely you have some method to relieve this difficult childbirth?' Angulimala told the wealthy man, 'I have just entered the path and do not know this method. I will return and ask the Lord Buddha (Shizun), and then come back and tell you.' He returned and reported to the Buddha, and the Buddha told Angulimala, 'Quickly go and tell (that woman), since I entered the Dharma of the wise and holy, I have never killed a living being.' Angulimala went and told her, and upon hearing this, the woman immediately had a safe delivery.
Miaoxi composed a verse, saying: 'Before Mount Huayin is a well a hundred feet deep, in which there is cold spring water, chilling to the bone. Which family's girl has come to reflect her image? Not reflecting elsewhere, but only her slanting collar.'
The king of the Yuezhi Kingdom (Yuezhi Guo), having heard that in the Kashmir (Jibin Guo) there was a venerable one (Zunzhe) named Ghritayata (Zhiye Duo), who had a great reputation, went with his ministers to that country to pay respects and inquire about the Dharma.
。脩敬畢。請尊者。為開演。尊者云。大王時來好。道今去亦如來時。
緊那羅王。奏無生樂。供養。佛乃來有情無情。俱隨王去。若有一物。不隨王去。即去佛處不得。
無厭足王。入大寂定。乃來有情無情。皆順於王。若有一物。不順於王。即入大寂定不得。
障蔽魔王。領諸眷屬。一千年。隨金剛齊菩薩。覓起處不得。忽一日得見。乃問云。汝當依何而住。我一千年。覓汝起處不得。齊云。我不依有住而住。不依無住而住。如是而住。
法眼云。障蔽魔王。不見金剛齊。即且從。只如金剛齊。還見障蔽魔王么。
城東有一老母。與佛同生。而不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩其面。十指掌中。亦總是佛。
庵婆提遮女。問文殊云。明知生是不生之義。為甚麼。被生死之所流轉。文殊云。其力未充。
有一聚落。毒龍所居。時五百尊者。往彼降之不得。有一異方尊者。彈指一聲。其龍即降。
瑯瑘覺云。若據教乘。自有科判。山僧即不然。只這彈指。也不消得。雖然如是。且莫困魚止箔。鈍鳥棲蘆。
西天祖師
初祖摩訶大迦葉(凡三)
分座。傳衣。世尊示滅。結集法藏。斥出阿難。未盡諸漏。
【現代漢語翻譯】 現代漢語譯本： 脩敬完畢，（信徒）請尊者（指有德行的僧人）為大家開示演說佛法。尊者說：『大王（指統治者）前來是好的時機，現在離去也如同來時一樣。』 緊那羅王（Kinnara-raja，天神名）演奏無生之樂，進行供養。佛（Buddha）來時，有情眾生和無情之物都跟隨大王離去。如果有一物不跟隨大王離去，就不能到達佛的處所。 無厭足王（Anavasvara-raja）進入大寂定（Mahasamadhi），於是有情眾生和無情之物都順從於大王。如果有一物不順從於大王，就不能進入大寂定。 障蔽魔王（Mara Papiyas），帶領他的眷屬，一千年跟隨金剛齊菩薩（Vajrasamadhi Bodhisattva），卻找不到他的起始之處。忽然有一天得以見到，於是問道：『你究竟依靠什麼而住？我一千年都找不到你的起始之處。』金剛齊菩薩說：『我不依靠有住而住，也不依靠無住而住，就這樣而住。』 法眼禪師說：『障蔽魔王看不見金剛齊菩薩，暫且不論。只是金剛齊菩薩，還能看見障蔽魔王嗎？』 城東有一位老婦人，與佛（Buddha）同時出生，卻不想見到佛。每次見到佛來，就立即迴避。雖然如此，回頭看東西兩邊，總都是佛。於是用手遮住自己的臉，十個手指的掌中，也總是佛。 庵婆提遮女（Ambatthika）問文殊菩薩（Manjusri Bodhisattva）說：『明明知道生是不生之義，為什麼還會被生死所流轉？』文殊菩薩說：『因為你的力量還不夠。』 有一個村落，有毒龍（Naga）居住。當時有五百位尊者（指有德行的僧人）前去降伏它，卻不能成功。有一位來自異方的尊者，彈指一聲，那條毒龍就立刻被降伏。 瑯瑘覺禪師說：『如果根據教義來說，自然有科判。我這個山僧卻不這樣認為，僅僅這彈指一聲，也不需要。雖然是這樣，且不要像困住的魚停止在魚簍里，遲鈍的鳥棲息在蘆葦中。』 西天祖師 初祖摩訶迦葉（Mahakasyapa）（共有三則相關記載） 分座，傳衣。世尊（釋迦牟尼佛，Sakyamuni Buddha）示現涅槃，結集法藏，斥責阿難（Ananda）尊者，因為他還沒有斷盡所有的煩惱。
【English Translation】 English version: After completing the respectful preparations, (the devotees) requested the Venerable One (referring to a virtuous monk) to open and expound the Dharma for everyone. The Venerable One said, 'It is a good time for the Great King (referring to a ruler) to come, and leaving now is just like when he came.' Kinnara-raja (a celestial being) played the music of non-origination and made offerings. When the Buddha (Buddha) came, sentient beings and insentient things all followed the Great King away. If there is one thing that does not follow the Great King away, it cannot reach the Buddha's place. Anavasvara-raja entered the Great Samadhi (Mahasamadhi), and thus sentient beings and insentient things all obeyed the Great King. If there is one thing that does not obey the Great King, it cannot enter the Great Samadhi. Mara Papiyas (the Obstructing Demon King), leading his retinue, followed Vajrasamadhi Bodhisattva (the Diamond Samadhi Bodhisattva) for a thousand years, but could not find his origin. Suddenly one day he was able to see him, and asked, 'What do you rely on to abide? I have been searching for your origin for a thousand years.' Vajrasamadhi Bodhisattva said, 'I do not abide by abiding in existence, nor do I abide by abiding in non-existence, and that is how I abide.' Dharma Eye Zen Master said, 'The Obstructing Demon King cannot see Vajrasamadhi Bodhisattva, let's leave that aside for now. But can Vajrasamadhi Bodhisattva still see the Obstructing Demon King?' There was an old woman in the east of the city who was born at the same time as the Buddha (Buddha), but did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Even so, when she looked back east and west, it was all the Buddha. So she covered her face with her hands, and in the palms of her ten fingers, it was all the Buddha. Ambatthika (a woman's name) asked Manjusri Bodhisattva (Manjusri Bodhisattva), 'Clearly knowing that birth is the meaning of non-birth, why are we still transmigrating in birth and death?' Manjusri Bodhisattva said, 'Because your strength is not yet sufficient.' There was a village inhabited by a poisonous Naga (Naga). At that time, five hundred Venerable Ones (referring to virtuous monks) went to subdue it, but could not succeed. A Venerable One from another region snapped his fingers once, and the poisonous dragon was immediately subdued. Langye Jue Zen Master said, 'If based on the teachings, there are naturally classifications. This mountain monk does not think so. Just this snap of the fingers is also unnecessary. Even so, do not be like a trapped fish stopping in a fish basket, or a dull bird dwelling in reeds.' Western Heaven Patriarchs First Patriarch Mahakasyapa (Mahakasyapa) (There are three related records) Dividing the seat, passing on the robe. The World Honored One (Sakyamuni Buddha, Sakyamuni Buddha) manifested Nirvana, compiled the Dharma treasury, and rebuked the Venerable Ananda (Ananda), because he had not yet exhausted all his afflictions.
阿難遂於畢缽巖前。磐陀石上。坐至中夜。得證道果。即現神通。透石而入。
迦葉后付法眼。而說偈云。法法本來法。無法無非法。何於一法中。有法有不法。
有外道問。如何是我我。祖云。覓我者是汝我。外道云。這個是我我。師我何在。祖云。汝問我覓。
祖踏泥次。有沙彌問。尊者何得自為。祖云。我若不為。誰為我為。
法眼云。我當時若見。拽來踏泥。
二祖阿難尊者(凡三)
祖一日白佛云。今日入城。見一奇特事。佛云。見何奇特事。祖云。入城時。見一攢樂人作舞。出城。總見無常。佛云。我昨日入城。亦見一奇特事。祖云。未審見何奇特事。佛云。我入城時。見一攢樂人作舞。出城時。亦見一攢樂人作舞。
祖問迦葉云。師兄。世尊傳金襕袈裟外。別傳個甚麼。迦葉召阿難。祖應諾。迦葉云。倒卻門前剎竿著。
汾陽昭云。不問那知。
翠巖芝云。千年無影樹。今時沒底靴。
祖大事既辦。詣常水河。化為金地。集諸聖眾。顧得道弟子商那和修。付正法眼。說偈云。本來付有法。付了言無法。各各須自悟。悟了無無法。
三祖商那和修尊者(凡一)
問優婆鞠多雲。汝年幾耶。云。我年十七。祖云。汝身十七耶。
【現代漢語翻譯】 現代漢語譯本 阿難於是到畢缽巖前，在磐陀石上，坐到半夜，證得了道果，隨即顯現神通，穿石而入。（阿難尊者在畢缽巖前磐陀石上證得道果，並以神通穿石而入。）
迦葉後來傳付法眼（正法的眼藏），並說了偈語：『法法本來就是法，沒有法也沒有非法。為什麼在一個法中，有法又有不法呢？』（迦葉尊者闡述了法的本質，即一切法皆是法，又皆不是法。）
有外道問：『什麼是我的我？』祖師說：『尋找我的人就是你的我。』外道說：『這個是我的我，師父的我在哪裡？』祖師說：『你問我，就是你在尋找。』（祖師通過問答，引導外道認識到自我的本質。）
祖師踩著泥濘行走，有沙彌問：『尊者為什麼自己做這些事？』祖師說：『我若不做，誰來為我做？』（祖師強調了自力更生的重要性。）
法眼禪師說：『我當時如果見到，就把他拽過來踩到泥里。』（法眼禪師表達了他對自力更生的讚賞。）
二祖阿難尊者（共三則）
祖師有一天對佛說：『今天進城，見到一件奇特的事。』佛說：『見到什麼奇特的事？』祖師說：『進城時，見到一群樂人作舞，出城時，總見到無常（世事無常）。』佛說：『我昨天進城，也見到一件奇特的事。』祖師說：『不知道見到什麼奇特的事？』佛說：『我進城時，見到一群樂人作舞，出城時，也見到一群樂人作舞。』（佛陀與阿難尊者對世事無常的理解有所不同，佛陀認為世事不變，阿難尊者認為世事變化。）
祖師問迦葉說：『師兄，世尊（釋迦牟尼佛）傳金襕袈裟（象徵佛法的信物）之外，還傳了什麼？』迦葉召喚阿難，祖師應諾。迦葉說：『把門前的剎竿（寺廟的標誌）倒下來。』（迦葉尊者通過行動來傳達佛法，而不是言語。）
汾陽昭禪師說：『不問怎麼知道？』（強調提問的重要性。）
翠巖芝禪師說：『千年無影樹，今時沒底靴。』（比喻佛法的深奧和不可測。）
祖師大事辦完后，到常水河，把河水化為金地，聚集各位聖眾，顧視得道的弟子商那和修（第三祖），傳付正法眼（正法的眼藏），說偈語：『本來傳付有法，傳付了卻說無法。各人必須自己領悟，領悟了就沒有無法。』（祖師傳法后，強調了自悟的重要性。）
三祖商那和修尊者（共一則）
問優婆鞠多（弟子）：『你幾歲了？』回答說：『我十七歲。』祖師說：『是你的身體十七歲嗎？』（祖師引導弟子認識到身體與自我的區別。）
【English Translation】 English version Ānanda then went to the front of Pippala Cave, sat on the Pandava Rock until midnight, and attained the fruit of the Path. Immediately, he manifested supernatural powers and entered through the rock. (Venerable Ānanda attained enlightenment on the Pandava Rock in front of Pippala Cave and entered through the rock using his supernatural powers.)
Later, Kāśyapa transmitted the Dharma Eye (the treasury of the true Dharma) and spoke the following verse: 'Dharma is inherently Dharma, there is no non-Dharma. Why, within one Dharma, is there Dharma and non-Dharma?' (Venerable Kāśyapa expounded on the essence of Dharma, that all Dharmas are Dharma and yet not Dharma.)
An outsider asked: 'What is my self?' The Patriarch said: 'The one who seeks the self is your self.' The outsider said: 'This is my self, where is the Master's self?' The Patriarch said: 'Your asking me is your seeking.' (The Patriarch guided the outsider to recognize the essence of the self through questions and answers.)
The Patriarch was walking through mud when a Śrāmaṇera asked: 'Venerable, why do you do these things yourself?' The Patriarch said: 'If I don't do it, who will do it for me?' (The Patriarch emphasized the importance of self-reliance.)
Dharma Eye said: 'If I had seen him then, I would have dragged him over and trampled him in the mud.' (Chan Master Fayan expressed his appreciation for self-reliance.)
Second Patriarch, Venerable Ānanda (Total of three)
One day, the Patriarch said to the Buddha: 'Today, upon entering the city, I saw a peculiar thing.' The Buddha said: 'What peculiar thing did you see?' The Patriarch said: 'Upon entering the city, I saw a group of musicians dancing, and upon leaving the city, I saw only impermanence (the impermanence of the world).' The Buddha said: 'Yesterday, upon entering the city, I also saw a peculiar thing.' The Patriarch said: 'I wonder what peculiar thing you saw?' The Buddha said: 'Upon entering the city, I saw a group of musicians dancing, and upon leaving the city, I also saw a group of musicians dancing.' (The Buddha and Venerable Ānanda had different understandings of the impermanence of the world; the Buddha believed that things remained the same, while Ānanda believed that things changed.)
The Patriarch asked Kāśyapa: 'Elder Brother, besides the golden kasaya (a symbol of the Dharma) transmitted by the World-Honored One (Śākyamuni Buddha), what else was transmitted?' Kāśyapa called out to Ānanda, and the Patriarch responded. Kāśyapa said: 'Knock down the flagpole (a symbol of the temple) in front of the gate.' (Venerable Kāśyapa conveyed the Dharma through action rather than words.)
Chan Master Fenyang Zhao said: 'How would you know if you didn't ask?' (Emphasizing the importance of asking questions.)
Chan Master Cuiyan Zhi said: 'A thousand-year shadowless tree, boots without a bottom in this time.' (A metaphor for the profundity and immeasurability of the Dharma.)
After the Patriarch had completed the great matter, he went to the Changshui River, transformed the river into golden land, gathered all the holy assembly, and, looking at his enlightened disciple Śāṇavāsa (the Third Patriarch), transmitted the Dharma Eye (the treasury of the true Dharma), saying in verse: 'Originally, there was Dharma transmitted, but after transmission, it is said there is no Dharma. Each one must awaken on their own, and after awakening, there is no non-Dharma.' (After transmitting the Dharma, the Patriarch emphasized the importance of self-awakening.)
Third Patriarch, Venerable Śāṇavāsa (Total of one)
Asked Upagupta (disciple): 'How old are you?' He replied: 'I am seventeen years old.' The Patriarch said: 'Is it your body that is seventeen years old?' (The Patriarch guided the disciple to recognize the difference between the body and the self.)
性十七耶。雲師發已白。為發白耶。心白耶。祖云。但發白。非心白爾。云我身十七。非性十七。祖知是法器。
后付法眼。而說偈云。非法亦非心。無心亦無法。說是心法時。是法非心法。
四祖優婆鞠多尊者(凡二)
祖訪一比丘尼。才入門。便觸撒缽盂。尼云。佛在日。六群比丘。甚是粗行。數來我舍。尚不如此。尊者紹繼祖位人。得與么粗行。
汾陽昭代云。已知錯誤。
祖說法度人。籌盈石室。有長者子曰眾香。投祖出家。祖問。汝心出家耶。身出家耶。云我自出家。非為身心。祖云。不為身心。復誰出家。云夫出家者。無我我故。心不生滅。心不生滅。即是常道。故諸佛亦常。心無形相。其體亦然。祖云。汝當大悟。心自通達。即為剃度。易名提多迦。遂付法眼。而說偈云。心自本來心。本心非有法。有法有本心。非心非本法。
五祖提多迦尊者(凡一)
有彌遮迦者。見師慈相。即悟宿因。乃棄仙術。而求聖果。請問祖云。我于仙道。更無進趣。唯守虛靜。不達至理。祖云。佛言。修仙敬學小道似繩牽。汝可自知之。若棄小流。頓歸大海。當證無生。彌遮迦聞語。豁然契悟。
后付法眼。而說偈云。通達本法心。無法無非法。悟了同未悟。無悟亦無
【現代漢語翻譯】 現代漢語譯本 性是十七嗎？那個人說：『老師的頭髮已經白了，是頭髮白了，還是心白了？』 祖師說：『只是頭髮白了，不是心白了。』 那個人說：『我的年齡是十七，不是自性十七。』 祖師知道他是可以造就的人才。
後來將佛法傳給法眼禪師，並說了偈語：『非法也不是心，沒有心也沒有法。說這是心法的時候，這個法不是心法。』
第四祖優婆鞠多尊者（共有兩則公案）
祖師拜訪一位比丘尼。剛入門，就不小心碰倒了她的缽盂。比丘尼說：『佛陀在世的時候，六群比丘非常粗魯，多次來到我的住所，尚且不會這樣。尊者作為繼承祖位的人，竟然如此粗魯。』
汾陽昭禪師評論說：『已經知道錯誤了。』
祖師說法度化眾人，籌碼堆滿了石室。有一位長者的兒子名叫眾香，投奔祖師出家。祖師問：『你是心出家，還是身出家？』 眾香回答說：『我是自己出家，不是爲了身心。』 祖師說：『不爲了身心，又是誰出家呢？』 眾香回答說：『所謂出家，是沒有我與我的執著。心不生不滅，心不生不滅，就是常道。所以諸佛也是常住的。心沒有形相，它的本體也是如此。』 祖師說：『你應當大悟，心自然通達。』 於是為他剃度，改名為提多迦。並將佛法傳給他，並說了偈語：『心本來就是心，本心不是有法。有法就有本心，非心也非本法。』
第五祖提多迦尊者（共一則公案）
有個人名叫彌遮迦，見到尊者的慈祥面容，立刻領悟到前世的因緣，於是放棄了修仙之術，而尋求成聖的果位。他向祖師請教說：『我在仙道上，再也沒有進步了，只是守護虛靜，不能通達最高的道理。』 祖師說：『佛說，修行仙道，敬奉學習小道，就像用繩子牽引一樣。你應該自己明白這個道理。如果捨棄小流，一下子歸入大海，就應當證得無生。』 彌遮迦聽了這些話，豁然開悟。
後來將佛法傳給他，並說了偈語：『通達本法心，無法也無非法。悟了和未悟一樣，沒有悟也沒有不悟。』
【English Translation】 English version Is 'nature' seventeen? The person said, 'The teacher's hair is already white. Is it the hair that is white, or the mind that is white?' The Patriarch said, 'Only the hair is white, not the mind.' The person said, 'My age is seventeen, not the self-nature seventeen.' The Patriarch knew he was a vessel of Dharma.
Later, he transmitted the Dharma to Dharma Eye (Fayan, name of a Chan master), and said in a verse: 'Neither non-Dharma nor mind, no mind and no Dharma. When speaking of this mind-Dharma, this Dharma is not mind-Dharma.'
The Fourth Patriarch, Upagupta (Upagupta, name of a patriarch) (two cases in total)
The Patriarch visited a Bhikkhuni (Bhikkhuni, a female monastic). As soon as he entered the gate, he accidentally knocked over her alms bowl. The Bhikkhuni said, 'When the Buddha was alive, the Six Group Bhikkhus (Six Group Bhikkhus, a group of unruly monks) were very rude, and even when they came to my dwelling many times, they were not like this. The Venerable, as the successor to the Patriarch's position, is so rude.'
Chan Master Zhaodai of Fenyang commented, 'Already knew the mistake.'
The Patriarch preached the Dharma to liberate people, and the counters filled the stone chamber. There was an elder's son named Samantagandha (Samantagandha, meaning 'universal fragrance'), who sought ordination from the Patriarch. The Patriarch asked, 'Is it your mind that seeks ordination, or your body that seeks ordination?' Samantagandha replied, 'I seek ordination myself, not for the sake of body and mind.' The Patriarch said, 'If not for the sake of body and mind, then who seeks ordination?' Samantagandha replied, 'Those who seek ordination are without the attachment of 'I' and 'mine'. The mind neither arises nor ceases. The mind neither arises nor ceases, which is the constant path. Therefore, all Buddhas are also constant. The mind has no form, and its essence is also like that.' The Patriarch said, 'You should have great enlightenment, and the mind will naturally be clear.' Then he ordained him, changed his name to Dhitika (Dhitika, name of a disciple), and transmitted the Dharma to him, saying in a verse: 'The mind is originally the mind, the original mind is not a Dharma. If there is Dharma, there is the original mind; neither mind nor original Dharma.'
The Fifth Patriarch, Dhitika (Dhitika, name of a patriarch) (one case in total)
There was a person named Micchaka (Micchaka, name of a person), who saw the Venerable's compassionate countenance and immediately realized his past karma. Therefore, he abandoned the arts of immortality and sought the fruit of sainthood. He asked the Patriarch, 'In the path of immortality, I have no further progress, only guarding emptiness and stillness, unable to penetrate the ultimate truth.' The Patriarch said, 'The Buddha said, cultivating immortality and revering the study of minor paths is like being pulled by a rope. You should know this yourself. If you abandon the small streams and suddenly return to the great ocean, you should attain no-birth.' Micchaka heard these words and suddenly awakened.
Later, he transmitted the Dharma to him, saying in a verse: 'Penetrating the original Dharma-mind, there is neither Dharma nor non-Dharma. Enlightenment is the same as non-enlightenment; there is neither enlightenment nor non-enlightenment.'
法。
六祖彌遮迦尊者(凡一)
道化北天。有婆須蜜者。手提酒器。逆問祖云。師何方來。欲往何所。祖云。從自心來。欲往無所。雲師識我手中物否。祖云。此是觸器。而負凈者。云還識我否。祖云。我即不識。識即非我。汝當稱名。吾后示汝本因。云我姓波羅墮。名婆須密。祖云。佛記汝。當紹祖位。即與剃度。頓悟宿因。
后付法眼。而說偈云。無心無可說。說得不名法。若了心非心。始解心心法。
七祖婆須蜜尊者(凡一)
遊行諸國。說法度人。有一智者。自稱佛陀難提。謂祖云。我欲與師論義。祖云。義即不論。論即不義。若擬論義。終非義論。難提即悟本心。投祖出家。
后付法眼。而說偈云。心同虛空界。示等虛空法。證得虛空時。無是無非法。
八祖佛陀難提尊者(凡一)
智慧滔淵。捷辯無礙。有伏䭾密多者。作禮問云。父母非我親。誰是最親者。諸佛非我道。誰是最道者。祖云。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏䭾聞是偈。頓悟佛理。祖與剃度。
后付法眼。而說偈云。虛空無內外。心法亦如是。若了虛空故。是達真如理。
九祖伏䭾密多尊者(凡
【現代漢語翻譯】 現代漢語譯本 法。
六祖 彌遮迦尊者 (Mǐzhējiā Zūnzhě) (共一位)
在北方弘揚佛法。有一位名叫婆須蜜 (Pósūmì) 的人，手提酒器，迎面問道：『您從哪裡來？要到哪裡去？』 祖師回答說：『從自心而來，要到無所去處。』 婆須蜜問：『您認識我手中的東西嗎？』 祖師說：『這是盛放污濁之物的器具，卻被你用來裝載清凈之物。』 婆須蜜問：『那您認識我嗎？』 祖師說：『我不認識，如果認識就不是我了。你應該說出你的名字，我之後會告訴你你的本來因緣。』 婆須蜜說：『我姓波羅墮 (Bōluóduò)，名婆須蜜。』 祖師說：『佛曾經預言你將會繼承祖位。』 於是為他剃度，婆須蜜頓時領悟了前世的因緣。
之後將法眼傳授給他，並說了偈語：『無心也無什麼可說，說出來的就不是真正的法。如果明白了心不是心，才算真正理解了心心相印的法。』
七祖 婆須蜜尊者 (Pósūmì Zūnzhě) (共一位)
在各個國家說法度人。有一位智者，自稱佛陀難提 (Fótuónántí)，對祖師說：『我想和您辯論佛法。』 祖師說：『真義是不能辯論的，辯論就不是真義。如果想要辯論，最終也不會是真義的討論。』 佛陀難提隨即領悟了本心，拜祖師為師，出家。
之後將法眼傳授給他，並說了偈語：『心如同虛空一樣廣大，所開示的法也如同虛空一樣。證悟虛空的時候，就沒有什麼是，也沒有什麼不是法。』
八祖 佛陀難提尊者 (Fótuónántí Zūnzhě) (共一位)
智慧如滔滔江水，辯才無礙。有一位名叫伏䭾密多 (Fútuómìduō) 的人，行禮問道：『父母不是我最親近的人，誰才是我最親近的人？諸佛不是我的道，誰才是我的道？』 祖師說：『你說與你心最親近，父母是無法相比的。你的行為與道相合，諸佛的心就是道。向外尋求有形有相的佛，與你的本性並不相似。想要認識你的本心，既不是結合也不是分離。』 伏䭾密多聽了這首偈語，頓時領悟了佛理。祖師為他剃度。
之後將法眼傳授給他，並說了偈語：『虛空沒有內外之分，心法也是如此。如果明白了虛空的道理，就是通達了真如實相的道理。』
九祖 伏䭾密多尊者 (Fútuómìduō Zūnzhě) (共一位)
【English Translation】 English version Dharma.
The Sixth Ancestor, Venerable Mǐzhējiā (彌遮迦尊者) (Total of one)
He propagated the Dharma in the northern regions. There was a person named Pósūmì (婆須蜜), carrying a wine vessel, who approached the Ancestor and asked, 'From what direction do you come? Where do you intend to go?' The Ancestor replied, 'I come from my own mind, and I intend to go nowhere.' Pósūmì asked, 'Do you recognize what I hold in my hand?' The Ancestor said, 'This is a vessel for defilement, yet you use it to carry purity.' Pósūmì asked, 'Then do you recognize me?' The Ancestor said, 'I do not recognize; if I recognize, then it is not me. You should state your name, and I will later reveal to you your original cause.' Pósūmì said, 'My surname is Bōluóduò (波羅墮), and my name is Pósūmì.' The Ancestor said, 'The Buddha prophesied that you would inherit the ancestral position.' Thereupon, he shaved his head, and Pósūmì instantly awakened to his past karmic causes.
Later, he transmitted the Dharma Eye and spoke this verse: 'The mind is without thought, and there is nothing to say; what can be said is not the Dharma. If one understands that the mind is not the mind, then one truly understands the Dharma of mind-to-mind transmission.'
The Seventh Ancestor, Venerable Pósūmì (婆須蜜尊者) (Total of one)
He preached the Dharma and liberated people in various countries. There was a wise man who called himself Fótuónántí (佛陀難提), who said to the Ancestor, 'I wish to debate the Dharma with you.' The Ancestor said, 'True meaning cannot be debated; to debate is not true meaning. If one intends to debate, it will ultimately not be a discussion of true meaning.' Fótuónántí then awakened to his original mind and became a disciple of the Ancestor, leaving home.
Later, he transmitted the Dharma Eye and spoke this verse: 'The mind is like the realm of empty space; the Dharma shown is like empty space. When one realizes empty space, there is neither being nor non-being of Dharma.'
The Eighth Ancestor, Venerable Fótuónántí (佛陀難提尊者) (Total of one)
His wisdom was like a torrential river, and his eloquence was unimpeded. There was a person named Fútuómìduō (伏䭾密多), who bowed and asked, 'Parents are not my closest relatives; who is my closest relative? The Buddhas are not my path; who is my path?' The Ancestor said, 'You say that what is closest to your mind is incomparable to parents. Your actions are in accordance with the path; the mind of the Buddhas is the path. Seeking an external Buddha with form and appearance is not similar to your original nature. If you wish to recognize your original mind, it is neither union nor separation.' Upon hearing this verse, Fútuómìduō instantly awakened to the principles of Buddhism. The Ancestor shaved his head.
Later, he transmitted the Dharma Eye and spoke this verse: 'Empty space has no inside or outside; the Dharma of the mind is also like this. If one understands the principle of empty space, one has attained the truth of Suchness.'
The Ninth Ancestor, Venerable Fútuómìduō (伏䭾密多尊者) (Total of one)
一)
生來五十年。唯坐一床。口不曾言。足不曾履。聞偈悟道。傳法度生。
有難生者。投師出家。長坐不臥。通達法性。
祖付法眼。而說偈云。真理本無名。因名顯真理。受得真真法。非真亦非偽。
十祖脅尊者(凡一)
處胎六十年。神珠夢應。誕生之日。滿室光明。出家得道。
至一林中。有富那夜奢者。恭敬合掌而立祖前。祖問。汝從何來。云我心非往。祖云。汝住何處。云我心非止。祖云。汝不定耶。云諸佛亦然。祖云。汝非諸佛。云諸佛亦非。祖知是法器。即與剃度。
付法說偈云。真體自然真。因真說有理。領得真真法。無行亦無止。
聯燈會要卷第一 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二
住泉列祟福禪寺嗣祖比丘 悟明 集
西天祖師
十一祖富那夜奢尊者(凡一)
詣波羅奈國。有馬鳴大士。迎祖作禮。問云。我欲識佛。何者即是。祖云。汝欲識佛。不識者是。云佛既不識。焉知是乎。祖云。既不識佛。焉知不是。云此是鋸義。祖云。彼是木義。祖復問。鋸義者何。云與師平出。馬鳴卻問。木義者何。祖云。汝被我解。馬鳴豁然大悟。
后付法眼。而說偈
【現代漢語翻譯】 現代漢語譯本 一)
生來五十年，只是坐在一張床上，口中不曾說過話，腳下不曾走過路。因為聽聞偈語而悟道，傳授佛法度化眾生。
有一位難以生育的人，投奔師父出家，長期打坐不睡覺，通達了法性。
祖師將法眼傳授給他，並說了偈語：『真理本來沒有名字，因為有了名字才顯現真理。接受了真正的佛法，就既不是真也不是假。』
十祖脅尊者（Arhat Parsva）（總共一位）
在母胎中待了六十年，因為神珠的夢境而應驗。誕生的那一天，滿屋都充滿了光明。出家后得道。
到了一片樹林中，有一位名叫富那夜奢（Punyayashas）的人，恭敬地合掌站在祖師面前。祖師問：『你從哪裡來？』富那夜奢回答說：『我的心沒有來處。』祖師問：『你住在哪裡？』富那夜奢回答說：『我的心沒有住處。』祖師問：『你沒有定處嗎？』富那夜奢回答說：『諸佛也是這樣。』祖師問：『你不是諸佛。』富那夜奢回答說：『諸佛也不是。』祖師知道他是可以傳法的根器，就給他剃度。
傳授佛法時說了偈語：『真體自然就是真，因為真才說有道理。領悟了真正的佛法，就沒有行為也沒有停止。』
《聯燈會要》卷第一 《卍新續藏》第 79 冊 No. 1557 《聯燈會要》
《聯燈會要》卷第二
住在泉州列祟福禪寺的嗣祖比丘 悟明 編輯
西天祖師
十一祖富那夜奢尊者（Punyayashas）（總共一位）
前往波羅奈國（Varanasi）。有一位馬鳴大士（Ashvaghosha）迎接祖師並作禮，問道：『我想認識佛，哪個才是佛？』祖師說：『你想認識佛，不認識的那個就是。』馬鳴說：『佛既然不認識，怎麼知道是佛呢？』祖師說：『既然不認識佛，怎麼知道不是佛呢？』馬鳴說：『這是鋸子的含義。』祖師說：『那是木頭的含義。』祖師又問：『鋸子的含義是什麼？』馬鳴說：『與師父平分而出。』馬鳴反問：『木頭的含義是什麼？』祖師說：『你被我解開了。』馬鳴豁然大悟。
後來傳授法眼，並說了偈語
【English Translation】 English version I)
Having lived for fifty years, he only sat on one bed. His mouth never spoke, and his feet never walked. He awakened to the Dao (the Way) upon hearing a verse, and propagated the Dharma to liberate sentient beings.
There was a person who had difficulty conceiving. He sought a teacher, renounced the household life, and practiced prolonged sitting without lying down, thereby comprehending the nature of Dharma.
The Patriarch transmitted the Dharma Eye to him and spoke this verse: 'True principle is originally without name; it is through name that true principle is revealed. Having received the true Dharma, it is neither true nor false.'
The Tenth Patriarch, Arhat Parsva (Total of one)
He stayed in the womb for sixty years, responding to the dream of a divine pearl. On the day of his birth, the entire room was filled with light. He attained the Dao after renouncing the household life.
He arrived in a forest, where a man named Punyayashas respectfully stood before the Patriarch with his palms together. The Patriarch asked, 'Where do you come from?' Punyayashas replied, 'My mind does not go.' The Patriarch asked, 'Where do you dwell?' Punyayashas replied, 'My mind does not abide.' The Patriarch asked, 'Are you without a fixed abode?' Punyayashas replied, 'The Buddhas are also like this.' The Patriarch asked, 'You are not the Buddhas.' Punyayashas replied, 'The Buddhas are also not.' The Patriarch knew that he was a vessel for the Dharma and immediately tonsured him.
When transmitting the Dharma, he spoke this verse: 'The true substance is naturally true; it is because of truth that reason is spoken. Having comprehended the true Dharma, there is neither action nor cessation.'
Collection of Lamps, Volume 1 Supplement to the Buddhist Canon, Volume 79, No. 1557, Collection of Lamps
Collection of Lamps, Volume 2
Compiled by Wu Ming, a Bhiksu (Buddhist monk) of the Liesong Chongfu Chan Monastery in Quanzhou, who inherited the ancestral Dharma
Indian Patriarchs
The Eleventh Patriarch, Venerable Punyayashas (Total of one)
He went to the country of Varanasi. There was a great Bodhisattva named Ashvaghosha who greeted the Patriarch and paid respects, asking, 'I wish to recognize the Buddha; which one is it?' The Patriarch said, 'You wish to recognize the Buddha; that which does not recognize is it.' Ashvaghosha said, 'Since the Buddha does not recognize, how can one know it is the Buddha?' The Patriarch said, 'Since one does not recognize the Buddha, how can one know it is not the Buddha?' Ashvaghosha said, 'This is the meaning of the saw.' The Patriarch said, 'That is the meaning of the wood.' The Patriarch then asked, 'What is the meaning of the saw?' Ashvaghosha said, 'It comes out evenly with the master.' Ashvaghosha asked in return, 'What is the meaning of the wood?' The Patriarch said, 'You are being cut by me.' Ashvaghosha suddenly had a great awakening.
Later, he transmitted the Dharma Eye and spoke this verse
云。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。
十二祖馬鳴尊者(凡一)
得法之後。于華氏國。有迦毗摩羅者。三千眷屬。有大神力。祖問云。汝盡神力。變化若為。云我化巨海。極為小事。祖云。汝化性海得否。云何謂性海。我未嘗知。祖云。性海者。山河大地。皆依建立。三昧六通。由茲發現。迦毗摩羅。聞是語已。契自本心。與三千徒。投祖出家。
后付法眼。而說偈云。隱顯即本法。明暗元不二。今付了悟法。非取亦非離。
十三祖迦毗摩羅尊者(凡一)
本習外道。歸心佛乘。游西印度。至一深山。有龍樹尊者。出迎。問祖云。深山孤寂。蛇蟒所居。大德至尊。何枉神足。祖云。吾非至尊。來訪賢者。龍樹默唸云。此師得決定性明道眼否。是大聖繼真乘否。祖云。汝雖心語。吾己意知。但辦出家。何慮吾之不聖。龍樹悔謝。祖與剃度。
后付法眼。而說偈云。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。
十四祖龍樹尊者(凡一)
具大知見。無所不通。游西印度。彼國人。多信福業。聞尊者為說妙法。各相謂言。人之福業。世間第一。徒言佛性。誰能睹之。祖云。汝欲見佛性。先須除我慢。彼眾云。佛性大小。祖云。非大非小
。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。悟無生忍。
有迦那提婆者。謁祖。祖知是智人。先令侍者。盛滿缽水。置於座前。彼以一針。進而投之。忻然契會。
后付法眼。而說偈云。為明隱顯法。方說解脫理。於法心不證。無瞋亦無喜。
十五祖迦那提婆尊者(凡一)
博識辨慧。名聞諸國。后游巴連弗城。聞諸外道。慾障佛法。計之已久。祖執長幡。入彼眾中。彼云。汝何不前。祖云。汝何不后。彼云。汝似賊人。祖云。汝似良人。云汝解何法。祖云。汝百不會。云我欲得佛。祖云。我酌然得佛。云汝不合得。祖云。元道我得。汝實不得。云汝既不得。云何言得。祖云。汝有我故。所以不得。我無我故。我自當得。
彼既詞屈。乃問云。汝名何等。祖云。我名迦那提婆。彼眾中。有上首羅睺羅多。聞語悔過。心即開悟。
祖付法眼。而說偈云。本對傳法人。為說解脫理。於法實無證。無終亦無始。
十六祖羅睺羅多尊者(凡一)
得法之後。隨處利生。至室羅筏城。金水河源。見僧伽難提入定。祖俟之七日。方從定起。祖問之云。汝身定耶。心定耶。云身心俱定。祖云。身心俱定。有何出入。云雖有出入。不失定相。如金在井。如金出井。世
【現代漢語翻譯】 現代漢語譯本：既非廣大也非狹隘，沒有福報也沒有報應，沒有死亡也沒有出生。他們聽聞了這個殊勝的道理，全都回轉了最初的心念，領悟了無生法忍。
有一位名叫迦那提婆（Kanadeva）的人，拜見祖師。祖師知道他是位有智慧的人，先讓侍者盛滿一缽水，放在座前。迦那提婆用一根針，走上前去投入水中，欣喜地領會了祖師的用意。
後來祖師將佛法傳授給他，並說了偈語：爲了闡明隱秘和顯現的法，才說解脫的道理。對於法，心中沒有證得，就沒有嗔恨也沒有喜悅。
第十五祖迦那提婆尊者（共一段）
他博學多識，辯才出衆，名聲傳遍各國。後來遊歷到巴連弗城（Pataliputra），聽說那裡的外道想要阻礙佛法，這個計劃已經很久了。祖師拿著長幡，進入他們的集會中。外道說：『你為什麼不向前？』祖師說：『你為什麼不向后？』外道說：『你像個賊人。』祖師說：『你像個好人。』外道說：『你理解什麼法？』祖師說：『你什麼都不會。』外道說：『我想要成佛。』祖師說：『我確實已經成佛。』外道說：『你不應該成佛。』祖師說：『原本的道就是我成佛的，你實際上沒有成佛。』外道說：『你既然沒有成佛，為什麼說成佛了？』祖師說：『因為你有「我」的執著，所以不能成佛。我沒有「我」的執著，所以我自然能夠成佛。』
外道理屈詞窮，於是問道：『你叫什麼名字？』祖師說：『我名叫迦那提婆（Kanadeva）。』外道眾人中，有一位上首名叫羅睺羅多（Rahulata），聽了這話，悔恨自己的過錯，心中立刻開悟。
祖師將佛法傳授給他，並說了偈語：本來是為傳法之人，才說解脫的道理。對於法，實際上沒有證得，沒有終結也沒有開始。
第十六祖羅睺羅多尊者（共一段）
得到佛法之後，他隨處利益眾生。到達室羅筏城（Sravasti）的金水河源頭，看見僧伽難提（Sanghanandi）入定。祖師等了他七天，僧伽難提才從定中出來。祖師問他：『你的身體入定了嗎？還是心入定了嗎？』僧伽難提說：『身心都入定了。』祖師說：『身心都入定了，有什麼出入呢？』僧伽難提說：『雖然有出入，但不失去定的狀態。就像金子在井裡，又像金子從井裡出來，世
【English Translation】 English version: Neither broad nor narrow, without fortune nor retribution, without death nor birth. Upon hearing this superior principle, they all turned their initial thoughts and awakened to the tolerance of non-birth (anutpattika-dharma-kshanti).
There was a person named Kanadeva (迦那提婆, name of a person). He visited the Patriarch. The Patriarch, knowing he was a wise man, first instructed an attendant to fill a bowl with water and place it before the seat. Kanadeva then stepped forward and dropped a needle into it, joyfully understanding the Patriarch's intention.
Later, the Patriarch transmitted the Dharma Eye to him and spoke this verse: 'To clarify the hidden and manifest Dharma, we speak of the principle of liberation. If the mind does not realize the Dharma, there is neither anger nor joy.'
The Fifteenth Patriarch, Venerable Kanadeva (迦那提婆, name of a person) (Total of one section)
He was learned and eloquent, with a reputation known in many countries. Later, he traveled to Pataliputra (巴連弗城, name of a city). Hearing that the heretics there intended to obstruct the Buddha-dharma, a plan they had long conceived, the Patriarch held a long banner and entered their assembly. The heretics said, 'Why do you not come forward?' The Patriarch said, 'Why do you not go back?' The heretics said, 'You resemble a thief.' The Patriarch said, 'You resemble a good person.' They said, 'What Dharma do you understand?' The Patriarch said, 'You understand nothing.' They said, 'I wish to attain Buddhahood.' The Patriarch said, 'I have indeed attained Buddhahood.' They said, 'You should not attain it.' The Patriarch said, 'The original path is my attainment; you have not truly attained it.' They said, 'Since you have not attained it, how do you say you have?' The Patriarch said, 'Because you have the notion of "I", you cannot attain it. Because I have no notion of "I", I naturally attain it myself.'
The heretics, at a loss for words, then asked, 'What is your name?' The Patriarch said, 'My name is Kanadeva (迦那提婆, name of a person).' Among the heretics, there was a leader named Rahulata (羅睺羅多, name of a person). Upon hearing these words, he repented of his faults and his mind immediately awakened.
The Patriarch transmitted the Dharma Eye to him and spoke this verse: 'Originally, for the person to whom the Dharma is transmitted, we speak of the principle of liberation. In reality, there is no attainment of the Dharma, no beginning and no end.'
The Sixteenth Patriarch, Venerable Rahulata (羅睺羅多, name of a person) (Total of one section)
After obtaining the Dharma, he benefited sentient beings everywhere. Arriving at the source of the Golden Water River in Sravasti (室羅筏城, name of a city), he saw Sanghanandi (僧伽難提, name of a person) entering into Samadhi. The Patriarch waited for him for seven days before Sanghanandi emerged from Samadhi. The Patriarch asked him, 'Is your body in Samadhi, or is your mind in Samadhi?' Sanghanandi said, 'Both body and mind are in Samadhi.' The Patriarch said, 'If both body and mind are in Samadhi, what comes in and what goes out?' Sanghanandi said, 'Although there is coming in and going out, the state of Samadhi is not lost. It is like gold in a well, or like gold coming out of a well. The world'
相去來。金體常寂。祖云。若金在井。若金出井。金無動靜。何有出入。云言金動靜。何物出入。言金出入。金非動靜。祖云。若金在井。出者何金。若金出井。在者何物。云金若出井。在者非金。金若在井。出者非物。祖云。此義不然。云彼理非著。祖云。此義當墮。云彼義不成。祖云。彼義不成。我義成矣。云我義雖成。法非我故。祖云。我義已成。我無我故。云我無我故。覆成何義。祖云。我無我故。故成汝義。云仁者師誰。得是無我。祖云。我師迦那提婆。證是無我。僧伽難提以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。祖答以偈云。我已無我故。汝須見我我。汝若師我故。知我非我我。難提當下豁然。即求剃度。
后付法眼。而說偈云。於法實無證。不取亦不離。法非有無相。內外云何起。
十七祖僧伽難提尊者(凡一)
寶莊嚴王之子也。因到山舍。見一童子手提圓鑒。直造祖前。祖問汝幾歲耶。云我今百歲。祖云。汝年尚幼。何言百歲。非其理也。云我不會理。正百歲爾。祖云。汝善機耶。云佛言。若人生百歲。不善諸佛機。未若生一日。而得決了之。祖云。汝手中物。當何所表。云諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。遂投祖出家。名伽耶舍多
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『相去來（相互來去）。金體常寂（金的本體是永恒寂靜的）。』 祖師說：『如果金在井裡，如果金出了井，金本身並沒有動靜，哪裡有出入呢？』 僧人說：『說金有動靜，是什麼東西出入呢？說金有出入，金本身並非動靜。』 祖師說：『如果金在井裡，出來的是什麼金？如果金出了井，在井裡的是什麼東西？』 僧人說：『金如果出了井，在井裡的就不是金。金如果在井裡，出來的就不是東西。』 祖師說：『這個道理不對。』 僧人說：『那個道理並非執著。』 祖師說：『這個道理應當墮落。』 僧人說：『那個道理不成。』 祖師說：『那個道理不成，我的道理就成了。』 僧人說：『我的道理雖然成了，法並非我的緣故。』 祖師說：『我的道理已經成了，因為我沒有我。』 僧人說：『我沒有我，又成就什麼道理呢？』 祖師說：『我沒有我，所以成就你的道理。』 僧人說：『仁者您師從何人，證得這無我之境？』 祖師說：『我的老師是迦那提婆（Kanadeva），他證得了這無我之境。』 僧伽難提（Sanghanandi）用偈頌讚嘆說：『稽首提婆師（向提婆老師致敬），而出於仁者。仁者無我故，我欲師仁者。』 祖師用偈頌回答說：『我已無我故，汝須見我我。汝若師我故，知我非我我。』 僧伽難提當下豁然開悟，立即請求剃度。
後來將佛法傳給法眼（Fayan），並說偈語：『於法實無證，不取亦不離。法非有無相，內外云何起。』
第十七祖僧伽難提尊者（共一位）
是寶莊嚴王（Baozhuangyan King）的兒子。因為來到山舍，看見一個童子手提圓鏡，直接來到祖師面前。祖師問：『你幾歲了？』 童子說：『我今年一百歲。』 祖師說：『你年紀還小，怎麼說一百歲呢？這不合道理。』 童子說：『我不會道理，正是百歲罷了。』 祖師說：『你善於機鋒嗎？』 童子說：『佛說，如果人生一百歲，不善於諸佛的機鋒，不如只活一日，而能決斷了悟。』 祖師說：『你手中的東西，應當表示什麼？』 童子說：『諸佛的大圓鏡，內外沒有瑕疵。兩人一同得見，心眼都相似。』 於是投入祖師門下出家，名叫伽耶舍多（Gayashata）。
【English Translation】 English version: Monk asked: 'Going and coming. The golden essence is eternally tranquil.' The Patriarch said: 'If the gold is in the well, and if the gold comes out of the well, the gold itself has no movement or stillness, where is there coming and going?' The Monk said: 'Saying the gold has movement and stillness, what is it that comes and goes? Saying the gold has coming and going, the gold itself is not movement and stillness.' The Patriarch said: 'If the gold is in the well, what gold is it that comes out? If the gold comes out of the well, what is it that remains in the well?' The Monk said: 'If the gold comes out of the well, what remains in the well is not gold. If the gold is in the well, what comes out is not a thing.' The Patriarch said: 'This principle is not right.' The Monk said: 'That principle is not attached.' The Patriarch said: 'This principle should fall.' The Monk said: 'That principle is not established.' The Patriarch said: 'That principle is not established, my principle is established.' The Monk said: 'Although my principle is established, the Dharma is not mine.' The Patriarch said: 'My principle is already established, because I have no self.' The Monk said: 'I have no self, what principle is then accomplished?' The Patriarch said: 'I have no self, therefore your principle is accomplished.' The Monk said: 'Who is the teacher of the benevolent one, who has realized this no-self?' The Patriarch said: 'My teacher is Kanadeva (迦那提婆), who has realized this no-self.' Sanghanandi (僧伽難提) praised with a verse: 'I bow to Teacher Kanadeva, who comes from the benevolent one. Because the benevolent one has no self, I wish to learn from the benevolent one.' The Patriarch answered with a verse: 'Because I already have no self, you must see my self. If you learn from my self, know that my self is not my self.' Sanghanandi immediately had a sudden enlightenment and immediately requested ordination.
Later, he passed on the Dharma to Fayan (法眼), and said in a verse: 'In the Dharma, there is truly no attainment, neither grasping nor abandoning. The Dharma is neither existent nor non-existent, how can inside and outside arise?'
The Seventeenth Patriarch, Venerable Sanghanandi (僧伽難提) (total of one)
He was the son of King Baozhuangyan (寶莊嚴王). Because he came to a mountain hermitage, he saw a boy holding a round mirror in his hand, coming directly before the Patriarch. The Patriarch asked: 'How old are you?' The boy said: 'I am one hundred years old this year.' The Patriarch said: 'You are still young, how can you say one hundred years old? This is not reasonable.' The boy said: 'I do not understand reason, it is precisely one hundred years.' The Patriarch said: 'Are you good at skillful responses?' The boy said: 'The Buddha said, if a person lives for one hundred years and is not good at the skillful responses of all Buddhas, it is not as good as living for one day and being able to decisively understand.' The Patriarch said: 'What does the thing in your hand represent?' The boy said: 'The great round mirror of all Buddhas, inside and outside without flaws. Two people together can see it, their minds and eyes are similar.' Then he joined the Patriarch's order and became a monk, named Gayashata (伽耶舍多).
。俾令給侍。
一日風吹殿角鈴鳴。祖問。風鳴耶。鈴鳴耶。云非風鈴鳴。我心鳴耳。祖云。心復誰乎。云俱寂靜故。祖云。善哉善哉。繼吾道者。非子而誰。
即付法眼。而說偈云。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。
十八祖伽耶舍多尊者(凡一)
得法之後。遍游諸國。至大月氏國。見一婆羅門舍。祖將入門。舍主鳩摩羅多問。是何徒眾。祖云。是佛徒眾。彼聞佛名。心神悚然。即閉其戶。祖良久敲門。彼云。此舍無人。祖云。答無者誰。彼聞語異。開門延接。投誠出家。
后付法眼。而說偈云。有種有心地。因緣能發萌。于緣不相礙。當生生不生。
十九祖鳩摩羅多尊者(凡一)
為自在天。繼祖時至。降生人間。得法之後。至中天竺國。有阇夜多者。問云。我家素向三寶。常縈疾苦。鄰舍旃陀。所作如意。彼何幸。而我何辜。祖云。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義兇。便謂無因果。虛罪福。殊不知影響相隨。毫釐靡忒。縱百千劫。亦不磨滅。時阇夜多。得聞是語。頓釋所疑。復告之云。汝已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈
【現代漢語翻譯】 現代漢語譯本：於是（法眼禪師）就讓人給他提供服侍。
有一天，風吹動殿角的鈴鐺發出聲響。祖師問：『是風在鳴叫呢？還是鈴在鳴叫呢？』（法眼禪師）回答說：『不是風在鳴叫，也不是鈴在鳴叫，是我的心在鳴叫啊。』祖師說：『那麼，這個心又是誰呢？』（法眼禪師）回答說：『一切都歸於寂靜的緣故。』祖師說：『好啊，好啊！繼承我的道的人，不是你又是誰呢？』
於是將法眼傳授給他，並說了偈語：『心地本來沒有生，因為依地而從因緣生起。因緣種子互不妨礙，花和果也是這樣。』
第十八祖伽耶舍多尊者（總共一位）
得到佛法之後，遍游各國，到達大月氏國。看見一戶婆羅門人家，祖師將要入門。舍主鳩摩羅多問道：『是什麼徒眾？』祖師說：『是佛的徒眾。』那人聽到佛的名字，心神驚恐，立即關上門。祖師過了很久敲門，那人說：『這屋裡沒有人。』祖師說：『回答沒有的人是誰？』那人聽了這話覺得不同尋常，打開門迎接，誠心皈依出家。
後來傳授法眼，並說了偈語：『有種子，有心地，因緣能夠發芽。在因緣上互不相礙，應當生的時候生，不應當生的時候不生。』
第十九祖鳩摩羅多尊者（總共一位）
爲了自在天，繼承祖位的時候到了，降生到人間。得到佛法之後，到達中天竺國。有位名叫阇夜多的人，問道：『我家一向敬奉三寶，卻常常被疾病痛苦纏繞，鄰居旃陀，所作所為卻都如意。他有什麼幸運之處？而我有什麼罪過呢？』祖師說：『有什麼值得懷疑的呢？善惡的報應，有三種時機。凡人只看到仁慈的人夭折，暴虐的人長壽，違背正義的人吉祥，符合道義的人兇險，就認為沒有因果，虛無罪福。卻不知道影響相隨，絲毫不會差錯。即使經過百千劫，也不會磨滅。』當時阇夜多，聽聞這些話，頓時消除了疑惑。又告訴他說：『你已經相信三業，卻還不明白業從迷惑產生，迷惑因為識而存在，識依靠不覺，不覺依靠心。心本來清凈，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜無聲，靈妙光明。
【English Translation】 English version: Thereupon, (the Zen Master Fayan) ordered people to provide him with service.
One day, the wind blew, and the bell at the corner of the hall rang. The Patriarch asked, 'Is it the wind ringing? Or is it the bell ringing?' (Zen Master Fayan) replied, 'It is neither the wind nor the bell ringing, but my mind ringing.' The Patriarch said, 'Then, who is this mind?' (Zen Master Fayan) replied, 'It is because everything returns to stillness.' The Patriarch said, 'Excellent, excellent! Who else but you will inherit my Way?'
Thereupon, he transmitted the Eye of Dharma to him and spoke this verse: 'The ground of the mind is originally without birth; it arises from conditions based on the earth. The seeds of conditions do not obstruct each other; flowers and fruits are also like this.'
The Eighteenth Patriarch, Venerable Kayashata (Total of one)
After obtaining the Dharma, he traveled throughout various countries, arriving at the Great Yuezhi Kingdom. He saw a Brahmin's house, and the Patriarch was about to enter. The householder, Kumarata, asked, 'What kind of disciples are you?' The Patriarch said, 'They are disciples of the Buddha.' Upon hearing the name of the Buddha, the man was startled and immediately closed the door. After a long time, the Patriarch knocked on the door. The man said, 'There is no one in this house.' The Patriarch said, 'Who is it that answers that there is no one?' Upon hearing these unusual words, the man opened the door to welcome him, sincerely took refuge, and became a monk.
Later, he transmitted the Eye of Dharma and spoke this verse: 'There is a seed, there is the ground of the mind; conditions can sprout. In conditions, they do not obstruct each other; when it should be born, it is born; when it should not be born, it is not born.'
The Nineteenth Patriarch, Venerable Kumarata (Total of one)
For the sake of the Free Heaven, when the time came to inherit the Patriarchate, he was born into the human world. After obtaining the Dharma, he arrived in Central India. There was a man named Jhayata who asked, 'My family has always revered the Three Jewels (Buddha, Dharma, Sangha), yet we are constantly plagued by illness and suffering. My neighbor, Chandha, does whatever he pleases and everything goes well for him. What good fortune does he have? And what fault is mine?' The Patriarch said, 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent dying young and the violent living long, the unrighteous being fortunate and the righteous being unfortunate, and then they say there is no cause and effect, no merit or demerit. They do not know that influence follows like a shadow, without the slightest deviation. Even after hundreds of thousands of kalpas (aeons), it will not be erased.' At that time, Jhayata, upon hearing these words, immediately dispelled his doubts. He further told him, 'You already believe in the three karmas (body, speech, and mind), but you do not yet understand that karma arises from delusion, delusion exists because of consciousness, consciousness relies on non-awakening, and non-awakening relies on the mind. The mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and still, spiritually luminous.
然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。彼于言下。頓悟無生。
后付法眼。說偈云。性上本無生。為對求人說。於法既無得。何懷決不決。
二十祖阇夜多尊者(凡一)
祖于羅閱城。廣興佛事。敷演頓教法門。
彼有學眾。唯尚辯論。有上首名婆修盤頭。一食不臥。六時。禮佛。清凈無慾。為眾所尊。祖欲度之。問彼眾云。此遍行頭陀。勤修梵行。可得佛乎。彼眾云。我師精進如是。何故不得。祖云。汝師與道遠矣。設行苦行。經于塵劫。皆虛妄之本。彼眾云。尊者蘊何德業。而譏我師。祖云。我不求道。亦不顛倒。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞是語已。發無漏智。祖須臾卻問云。適吾對眾挫仁者。得無惱乎。云我責躬悔過以來。聞諸惡言。如風如響。況今獲飲無上甘露。返生熱惱耶。惟愿大士。誨以妙道。祖云。汝久植德本。當繼吾宗。
后付法眼。而說偈云。言下合無生。同於法界性。若能如是解。通達理事竟。
二十一祖婆修盤頭尊者(凡一)
在胎遇記。必為世燈。生長苦行。而證道果。至那提國。國王有子摩拏羅。投祖出家。得大神力。頓悟心宗。當紹祖位。
即付法眼。
【現代漢語翻譯】 現代漢語譯本： 『是的。你如果進入這個法門，就可以與諸佛等同了。一切善與惡，有作為和無作為，都如同夢幻泡影。』那個人在聽了這些話后，立刻領悟了無生之理。
後來，阇夜多尊者(Jayata)（第二十祖）將法眼傳給他，並說了偈語：『自性之上本來就沒有生滅，這是爲了對那些尋求真理的人說的。如果對於法已經沒有什麼可得的，又何必猶豫不決呢？』
第二十祖阇夜多尊者(Jayata)（凡一）
阇夜多尊者(Jayata)在羅閱城(Rajagriha)廣泛地興辦佛事，宣講頓悟的教法。
那裡有一群學眾，只崇尚辯論。其中有一位上首，名叫婆修盤頭(Vasubandhu)，他堅持一天只吃一頓飯，從不躺下睡覺，一天六個時辰禮拜佛陀，清凈寡慾，受到大眾的尊敬。阇夜多尊者(Jayata)想要度化他，就問那些學眾說：『這位遍行頭陀(Parivrajaka ascetic)勤奮地修持梵行，可以成佛嗎？』那些學眾說：『我的老師如此精進，為什麼不能成佛呢？』阇夜多尊者(Jayata)說：『你的老師離道還很遠。即使修行苦行，經歷無數劫，也都是虛妄的根本。』那些學眾說：『尊者您有什麼德行，竟然批評我的老師？』阇夜多尊者(Jayata)說：『我不尋求道，也不顛倒妄想。我不只吃一頓飯，也不雜亂地吃。我不知足，也不貪婪。心中沒有希求，這就叫做道。』當時，婆修盤頭(Vasubandhu)聽了這些話后，立刻生起了無漏智慧。阇夜多尊者(Jayata)過了一會兒又問他說：『剛才我對大眾貶低了你，你不會惱怒吧？』婆修盤頭(Vasubandhu)說：『自從我反省自身，懺悔過錯以來，聽到各種惡言，都像風聲一樣，轉瞬即逝。更何況現在我獲得了無上的甘露，怎麼還會生起煩惱呢？只希望大士您能用妙道來教誨我。』阇夜多尊者(Jayata)說：『你長久以來就種下了深厚的德行，應當繼承我的宗脈。』
後來，阇夜多尊者(Jayata)將法眼傳給他，並說了偈語：『在言語之下就能領悟無生之理，這與法界的自性是相同的。如果能夠這樣理解，就能通達事和理的究竟。』
第二十一祖婆修盤頭尊者(Vasubandhu)（凡一）
婆修盤頭尊者(Vasubandhu)在母胎中就受到了授記，註定成為世間的明燈。他從小就修行苦行，最終證得了道果。他來到那提國(Nati)，國王有個兒子名叫摩拏羅(Manura)，他跟隨婆修盤頭尊者(Vasubandhu)出家，獲得了大神力，頓悟了心宗，應當繼承祖師的地位。
於是，婆修盤頭尊者(Vasubandhu)將法眼傳給他。
【English Translation】 English version: 'Indeed. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Upon hearing these words, that person immediately awakened to the principle of no-birth.
Later, Jayata (the twentieth patriarch) transmitted the Dharma eye to him and said in a verse: 'In nature, there is originally no birth. It is spoken for those who seek. If there is nothing to be gained from the Dharma, why harbor indecision?'
The Twentieth Patriarch, Venerable Jayata (one in total)
Jayata extensively promoted Buddhist activities in Rajagriha, expounding the Dharma gate of sudden enlightenment.
There, a group of students only valued debate. Among them was a leader named Vasubandhu, who insisted on eating only one meal a day, never lying down to sleep, worshiping the Buddha six times a day, being pure and desireless, and respected by the masses. Jayata wanted to liberate him, so he asked the students, 'This Parivrajaka ascetic diligently cultivates pure conduct. Can he become a Buddha?' The students said, 'My teacher is so diligent, why can't he become a Buddha?' Jayata said, 'Your teacher is far from the path. Even if he practices asceticism for countless kalpas, it is all based on illusion.' The students said, 'What virtues and deeds does the Venerable possess that you criticize my teacher?' Jayata said, 'I do not seek the path, nor am I inverted. I do not eat only one meal, nor do I eat mixed meals. I am not content, nor am I greedy. My mind has no desires. This is called the path.' At that time, Vasubandhu, upon hearing these words, immediately generated uncontaminated wisdom. After a while, Jayata asked him, 'Just now, I belittled you in front of the crowd. Are you not annoyed?' Vasubandhu said, 'Since I have reflected on myself and repented of my mistakes, hearing all kinds of evil words is like the wind, fleeting. Moreover, now that I have obtained the supreme nectar, how can I generate vexation? I only hope that the great being will teach me with the wonderful path.' Jayata said, 'You have planted deep roots of virtue for a long time and should inherit my lineage.'
Later, Jayata transmitted the Dharma eye to him and said in a verse: 'Under the words, one unites with no-birth, the same as the nature of the Dharma realm. If one can understand in this way, one will completely understand both principle and phenomena.'
The Twenty-first Patriarch, Venerable Vasubandhu (one in total)
Vasubandhu received a prophecy in the womb, destined to be a lamp for the world. He grew up practicing asceticism and eventually attained the fruit of the path. He came to Nati, where the king had a son named Manura, who followed Vasubandhu to leave home, obtained great divine power, and suddenly awakened to the mind-essence, destined to inherit the position of patriarch.
Then, Vasubandhu transmitted the Dharma eye to him.
而說偈云。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。
二十二祖摩拏羅尊者(凡一)
舍王宮樂。出家證道。往月氏國。有鶴勒那者。問云。龍子何聦。鶴眾何惑。祖告其宿因。心即開悟。復云。我今當修何業。令此鶴眾。轉得人身。祖云。佛有無上法寶。展轉相傳。今付于汝。廣度有情。鶴眾因此而得解脫。
后付法眼。而說偈云。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。
二十三祖鶴勒那尊者(凡一)
生時天花散彩。地布金錢。收養王宮。廣現神變。后至中印度。有師子比丘。問云。我欲求道。當何用心。祖云。汝欲求道。無所用心。云既無用心。誰作佛事。祖云。汝若用心。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞之。頓入佛慧。
祖付法眼。而說偈云。認得心地時。可說不思議。了了無可得。得時不說知。
二十四祖師子尊者(凡三)
祖至罽賓國。問禪定達磨達云。仁者習定。當何來此。既至於此。胡云習定。云我雖來此。心亦不亂。定隨人習。豈在處所。祖云。仁者既來。其定亦至。既無處所。豈在人習。云定習人故。非人習定。我雖來此。其定常習。祖云。人非習定。定習人故。當自來
【現代漢語翻譯】 現代漢語譯本： 並說了偈語：『泡影和幻象一樣，都是沒有阻礙的。為什麼不能了悟呢？真理就在其中，不是現在的，也不是過去的。』
第二十二祖 摩拏羅尊者 (共一位)
他捨棄了王宮的快樂，出家證得了道。前往月氏國，遇到鶴勒那（Heraclea，人名）。鶴勒那問道：『龍子（Nāga's son，指摩拏羅尊者）為何如此聰慧？鶴群為何如此迷惑？』 尊者告訴了他前世的因緣，鶴勒那的心立刻開悟。鶴勒那又問：『我現在應當修習什麼業，才能讓這些鶴群，轉世獲得人身？』 尊者說：『佛有無上的法寶，輾轉相傳。現在我把它傳給你，廣泛地度化有情眾生。』 鶴群因此而得以解脫。
之後，尊者將法眼傳給了鶴勒那，並說了偈語：『心隨著萬境而轉動，轉動之處實在幽深。隨著流動認識到自性，就沒有喜悅也沒有憂愁。』
第二十三祖 鶴勒那尊者 (共一位)
出生時，天空散落彩色的花朵，地上鋪滿金錢。在王宮中被收養，廣泛地顯現神通變化。之後到達中印度，遇到師子（Simha，人名）比丘。師子比丘問道：『我想要尋求真道，應當如何用心？』 尊者說：『你想要尋求真道，就不要用心。』 師子比丘說：『既然不用心，那誰來做佛事呢？』 尊者說：『你如果用心，就不是功德。你如果不作為，那就是佛事。』 經書上說：『我所作的功德，卻沒有我所執著。』 師子比丘聽了之後，立刻進入了佛的智慧。
尊者將法眼傳給了師子比丘，並說了偈語：『認識到心地的時候，可以說不可思議。明明白白地什麼也得不到，得到的時候說不出知道。』
第二十四祖 師子尊者 (共三位)
尊者到達罽賓國（Kashmir），問禪定達磨達（Dharmatrāta，人名）說：『仁者修習禪定，應當從何而來？既然已經來到這裡，為何還要修習禪定？』 禪定達磨達說：『我雖然來到這裡，心也沒有散亂。禪定隨著人修習，難道在於處所嗎？』 尊者說：『仁者既然已經來到，禪定也就到了。既然沒有處所，難道在於人修習嗎？』 禪定達磨達說：『禪定修習人，不是人修習禪定。我雖然來到這裡，禪定卻常常修習我。』 尊者說：『人不是修習禪定，是禪定修習人。應當自己來。』
【English Translation】 English version: And said in a verse: 'Bubbles and illusions are equally unobstructed. Why not realize this? The Dharma is within, neither now nor ancient.'
The Twenty-second Patriarch, Venerable Manoratha (Total of one)
He abandoned the pleasures of the royal palace, left home, and attained enlightenment. He went to the Yuezhi kingdom and met Heraclea. Heraclea asked: 'Why is the Nāga's son so wise? Why are the cranes so deluded?' The Patriarch told him about their past karma, and Heraclea's mind immediately opened. Heraclea then asked: 'What karma should I cultivate now to allow these cranes to be reborn as humans?' The Patriarch said: 'The Buddha has unsurpassed Dharma treasures, passed down from one to another. Now I entrust them to you to widely liberate sentient beings.' The cranes were thus liberated.
Afterward, the Patriarch transmitted the Dharma Eye to Heraclea and said in a verse: 'The mind follows the myriad realms and turns, the turning place is truly profound. Following the flow, recognize the nature, without joy or sorrow.'
The Twenty-third Patriarch, Venerable Heraclea (Total of one)
At birth, heavenly flowers scattered colors, and the ground was covered with golden coins. He was raised in the royal palace and widely manifested miraculous transformations. Later, he arrived in Central India and met the Bhikshu Simha. Simha asked: 'I wish to seek the Way. How should I use my mind?' The Patriarch said: 'If you wish to seek the Way, do not use your mind.' Simha said: 'If I do not use my mind, who will perform the Buddha's work?' The Patriarch said: 'If you use your mind, it is not merit. If you do nothing, that is the Buddha's work.' The sutra says: 'What I have done is merit, but without my attachment.' Upon hearing this, Simha immediately entered the Buddha's wisdom.
The Patriarch transmitted the Dharma Eye to Simha and said in a verse: 'When the mind-ground is recognized, it can be said to be inconceivable. Clearly, nothing is obtained, and when obtained, it cannot be said to be known.'
The Twenty-fourth Patriarch, Venerable Simha (Total of three)
The Patriarch arrived in Kashmir and asked the meditation master Dharmatrāta: 'Where does the worthy one come from to practice meditation? Since you have already arrived here, why are you still practicing meditation?' Dharmatrāta said: 'Although I have come here, my mind is not disturbed. Meditation follows the person who practices it; is it in the place?' The Patriarch said: 'Since the worthy one has already arrived, meditation has also arrived. Since there is no place, is it in the person who practices it?' Dharmatrāta said: 'Meditation practices the person, not the person practices meditation. Although I have come here, meditation constantly practices me.' The Patriarch said: 'The person does not practice meditation; meditation practices the person. It should come by itself.'
時。其定誰習。云如凈明珠。內外無翳。定若通達。必當如此。祖云。定若通達。一似明珠。今見仁者。非珠之徒。云珠既明徹。內外悉定。我心不亂。猶若此凈。祖云。其珠無內外。仁者何能定。穢物不動搖。此定不是凈。彼聞此語。心地朗然。
祖一日。遇一長者。引其子。而問云。此子名婆舍斯多。當生。便拳左手。今雖長大。而未能舒。愿尊者。示其宿因。祖熟視之。即索云。可還我珠。童子遽開拳。奉珠。眾皆驚異。祖云。吾前報為僧。赴西海龍王齋。受襯珠。付此童子婆舍斯多。今還吾珠。理固然矣。
長者舍其子。出家得度。
祖將償宿債。預付心法。而說偈云。正說知見時。知見即是心。當心即知見。知見即於今。
罽賓有二外道。學諸幻術。偽為釋子。盜入王宮。事蹟既敗。罽賓王怒。破毀伽藍。仍自秉劍。謂祖云。師得蘊空否。祖云。已得蘊空。云離生死否。祖云。已離生死。云可施我頭。祖云。身非我有。豈況于頭。王即揮刃。白乳涌丈餘。王之右臂。尋亦墮地。七日而終。
玄沙云。大小師子尊者。頭也不會作得主。雪竇云。作家君王。天然有在。
二十五祖婆舍斯多尊者(凡二)
母夢神劍。覺而有孕。既誕遇師子尊者。顯發宿因。密傳心印
【現代漢語翻譯】 現代漢語譯本： 當時，有人問：『那麼，是誰在修習禪定呢？』 祖師回答說：『就像一顆清凈明亮的寶珠，內外都沒有任何污垢遮蔽。如果禪定能夠通達，必定會是這樣的。』 那人說：『寶珠既然明亮透徹，內外都安定，我的心也不散亂，就像這顆清凈的寶珠一樣。』 祖師說：『寶珠沒有內外之分，你又怎麼能說它安定呢？污穢之物不搖動，這種禪定並不是真正的清凈。』 那人聽了這些話，心地頓時明朗開悟。
祖師有一天，遇到一位長者，帶著他的兒子來，問道：『這個孩子名叫婆舍斯多（Vasasita），出生時就緊握左手。現在雖然長大了，卻仍然不能伸開。希望尊者能夠開示他前世的因緣。』 祖師仔細地看著那個孩子，然後說：『可以把我的寶珠還給我嗎？』 那童子立刻張開拳頭，奉上寶珠。眾人都感到驚異。 祖師說：『我前世是一位僧人，應邀參加西海龍王的齋會，接受了一顆寶珠作為禮物，並把它交給了這個童子婆舍斯多。現在他歸還我的寶珠，這是理所當然的。』
長者捨棄了他的兒子，讓他出家並得到度化。
祖師將要償還前世的債務，預先傳授了心法，並說了偈語：『正在說知見的時候，知見就是心。當心即是知見，知見就在當下。』
在罽賓國（Kashmir），有兩個外道，學習各種幻術，假扮成釋迦牟尼佛的弟子，偷偷進入王宮。事情敗露后，罽賓王（King of Kashmir）大怒，摧毀了伽藍（monastery），然後親自拿著劍，對祖師說：『你得到了蘊空嗎？』 祖師說：『我已經得到了蘊空。』 國王問：『你脫離了生死嗎？』 祖師說：『我已經脫離了生死。』 國王問：『可以把你的頭施捨給我嗎？』 祖師說：『身體都不是我所擁有的，更何況是頭呢？』 國王隨即揮刀砍去，白色的乳汁涌出丈餘。國王的右臂也隨即掉落在地上，七天後就死了。
玄沙（Xuan Sha）說：『大小師子尊者（Great and Small Lion Venerable），頭也不會作得了主。』 雪竇（Xue Dou）說：『真正的君王，自然有其存在之處。』
第二十五祖婆舍斯多尊者（Vasasita）（共有兩位）
他的母親夢見神劍，醒來后就懷孕了。出生后遇到了師子尊者（Lion Venerable），顯發了他前世的因緣，秘密地傳授了心印。
【English Translation】 English version: At that time, someone asked: 'Then, who is practicing meditation?' The Patriarch replied: 'It is like a pure and bright pearl, without any obscurations inside or out. If meditation can penetrate, it must be like this.' That person said: 'Since the pearl is bright and clear, and both inside and outside are stable, my mind is not disturbed, just like this pure pearl.' The Patriarch said: 'The pearl has no inside or outside. How can you say it is stable? If impure things do not move, this meditation is not true purity.' Upon hearing these words, that person's mind suddenly became clear and enlightened.
One day, the Patriarch encountered an elder who brought his son and asked: 'This child is named Vasasita (婆舍斯多), and he clenched his left fist at birth. Although he has grown up, he still cannot open it. I hope the Venerable One can reveal his past karma.' The Patriarch looked closely at the child and then said: 'Can you return my pearl to me?' The boy immediately opened his fist and offered the pearl. Everyone was amazed. The Patriarch said: 'In my previous life, I was a monk who attended a feast of the Dragon King of the Western Sea and received a pearl as a gift, which I gave to this child, Vasasita. Now he returns my pearl, which is only natural.'
The elder abandoned his son, allowing him to become a monk and be liberated.
The Patriarch, about to repay his past debts, preemptively transmitted the mind-dharma and spoke a verse: 'When rightly speaking of knowledge and perception, knowledge and perception are the mind. When the mind is knowledge and perception, knowledge and perception are in this very moment.'
In Kashmir (罽賓), there were two heretics who studied various illusions, disguised themselves as disciples of Shakyamuni Buddha, and secretly entered the royal palace. After their deeds were exposed, the King of Kashmir (罽賓王) was furious, destroyed the monastery (伽藍), and then personally took a sword, saying to the Patriarch: 'Have you attained the emptiness of the aggregates (蘊空)?' The Patriarch said: 'I have already attained the emptiness of the aggregates.' The king asked: 'Have you transcended birth and death?' The Patriarch said: 'I have already transcended birth and death.' The king asked: 'Can you offer me your head?' The Patriarch said: 'Even the body is not mine to possess, let alone the head?' The king immediately swung his sword, and white milk gushed out more than ten feet. The king's right arm also fell to the ground, and he died seven days later.
Xuan Sha (玄沙) said: 'The Great and Small Lion Venerable (大小師子尊者), even the head cannot be made the master.' Xue Dou (雪竇) said: 'A true king naturally has his place.'
The Twenty-fifth Patriarch, Vasasita (婆舍斯多) (there are two)
His mother dreamed of a divine sword and became pregnant upon awakening. After his birth, he encountered the Lion Venerable (師子尊者), who revealed his past karma and secretly transmitted the mind-seal.
。適南天竺國中印度國王名迦勝。設禮供養。有外道號無我。為王敬重。深嫉祖來。乃于王前。謂祖云。我與默論。不假言說。祖云。孰知勝負。云不爭勝負。但取其義。祖云。汝以何為義。云以無心為義。祖云。汝既無心。安得其義。云我說無心。當名非義。祖云。汝說無心。當名非義。我說非心。當義非名。云當義非名。誰能辯義。祖云。汝名非義。此名何名。云爲辯非義。是名無名。祖云。名既非名。義亦非義。辯者是誰。當辯何物。如是往返五十九翻。外道杜口信伏。
芭蕉云。譬如象馬𢤱戾難調。加諸楚毒。至於徹骨。方乃調伏 大陽延云。蚌鷸相持。死在漁人之手 妙喜云。尊者何用繁詞。待他道請師默論。不假言說。便云。義墮了也。
祖因南天竺國太子。不如密多。投祖出家。祖云。汝求出家。當爲何事。云我求出家。當爲佛事。祖嘆云。太子智慧天至。必諸聖降跡。即垂納受。削髮具戒。
付法眼藏。而說偈云。聖人說知見。當境無非是。我今悟真性。無道亦無理。
二十六祖不如密多尊者(凡一)
舍太子位。傳法度生。至東印度。有婆羅門子。街巷遊行。初無定止。祖問之云。汝行何速。雲師行何緩。祖云。汝今何姓。云與師同姓。祖云。汝憶往事否。云我念
【現代漢語翻譯】 現代漢語譯本： 適逢南天竺國（位於印度南部的國家）中印度國王名為迦勝（Kāśyapa）。他設宴禮供，有一位外道，號稱無我（Anatta），受到國王的敬重，他非常嫉妒菩提達摩的到來。於是他在國王面前對菩提達摩說：『我與你進行默論，不需要言語。』菩提達摩說：『誰來判定勝負？』無我說：『不爭勝負，只取其義。』菩提達摩說：『你以什麼作為義？』無我說：『以無心作為義。』菩提達摩說：『你既然無心，怎麼能得到義？』無我說：『我說無心，應當稱作非義。』菩提達摩說：『你說無心，應當稱作非義；我說非心，應當稱作義非名。』無我說：『稱作義非名，誰能辨別其義？』菩提達摩說：『你稱作非義，這個名稱是什麼名稱？』無我說：『爲了辨別非義，所以稱作無名。』菩提達摩說：『名稱既然不是名稱，義也不是義，那麼辨別的人是誰？應當辨別什麼？』這樣往返辯論了五十九次，外道啞口無言，心悅誠服。 芭蕉說：『譬如大象和烈馬，暴躁難以調伏，要施加鞭打，直到深入骨髓，才能調伏。』大陽延說：『蚌和鷸互相鉗制，最終死在漁夫的手裡。』妙喜說：『尊者何必用這麼多話？等他說請師父默論，不需要言語時，便說，義理已經墮落了。』 菩提達摩因為南天竺國的太子，名叫不如密多（Aniramitra），投奔菩提達摩出家。菩提達摩說：『你求出家，是爲了什麼事？』不如密多說：『我求出家，是爲了佛事。』菩提達摩讚歎說：『太子智慧天成，必定是諸聖降臨的足跡。』於是就接納了他，為他剃度，授具足戒。 菩提達摩將正法眼藏（Dharmacakṣus）傳給他，並說了偈語：『聖人所說的知見，當下的境界沒有不是真理的。我如今領悟了真性，沒有道也沒有理。』 第二十六祖不如密多尊者（共一位） 捨棄太子之位，傳法度化眾生，到達東印度。有一位婆羅門（Brahmin）的兒子，在街巷裡嬉戲，沒有固定的住所。菩提達摩問他說：『你行走為何如此之快？』他說：『師父行走為何如此之慢？』菩提達摩說：『你現在姓什麼？』他說：『與師父同姓。』菩提達摩說：『你還記得過去的事情嗎？』他說：『我記得。』
【English Translation】 English version: At that time, the king of Central India in South India (a country in southern India) was named Kāśyapa (迦勝). He held ceremonies and made offerings. There was a heretic named Anatta (無我), who was respected by the king. He was deeply jealous of Bodhidharma's arrival. So, in front of the king, he said to Bodhidharma, 'I will have a silent debate with you, without the need for words.' Bodhidharma said, 'Who will determine the winner?' Anatta said, 'We do not contend for victory, but only seek the meaning.' Bodhidharma said, 'What do you take as meaning?' Anatta said, 'I take no-mind as meaning.' Bodhidharma said, 'Since you have no-mind, how can you obtain meaning?' Anatta said, 'When I say no-mind, it should be called non-meaning.' Bodhidharma said, 'When you say no-mind, it should be called non-meaning; when I say non-mind, it should be called meaning-non-name.' Anatta said, 'If it is called meaning-non-name, who can discern its meaning?' Bodhidharma said, 'You call it non-meaning, what is this name called?' Anatta said, 'To discern non-meaning, it is called no-name.' Bodhidharma said, 'Since the name is not a name, and the meaning is not meaning, then who is the one who discerns? What should be discerned?' After debating back and forth fifty-nine times, the heretic was speechless and sincerely submitted. Bājiāo (芭蕉) said, 'It is like an elephant or a wild horse, which is difficult to tame. You must apply whips and beatings until it penetrates the bone before it can be tamed.' Dàyáng Yán (大陽延) said, 'When the clam and the egret hold each other, they will die in the hands of the fisherman.' Miàoxǐ (妙喜) said, 'Venerable, why use so many words? Wait until he says, 'Please, Master, have a silent debate, without the need for words,' then say, 'The meaning has fallen away.' Because the prince of South India, named Aniramitra (不如密多), sought to leave home with Bodhidharma. Bodhidharma said, 'What is your purpose in seeking to leave home?' Aniramitra said, 'I seek to leave home for the sake of Buddhist affairs.' Bodhidharma praised, 'The prince's wisdom is innate, surely the traces of the descent of the saints.' So he accepted him, shaved his head, and gave him the full precepts. Bodhidharma transmitted the Dharmacakṣus (正法眼藏) to him and spoke the verse: 'The knowledge and views spoken by the sages, in the present state, there is nothing that is not the truth. I have now realized the true nature, there is neither the path nor the reason.' The twenty-sixth patriarch, Venerable Aniramitra (total of one) He abandoned the position of prince, transmitted the Dharma, and delivered sentient beings, arriving in East India. There was a son of a Brahmin (婆羅門), playing in the streets, without a fixed abode. Bodhidharma asked him, 'Why do you walk so fast?' He said, 'Why does the master walk so slowly?' Bodhidharma said, 'What is your surname now?' He said, 'The same surname as the master.' Bodhidharma said, 'Do you remember the past?' He said, 'I remember.'
遠劫。與師同居。祖云。共為何事。雲師演摩訶般若。我轉甚深修多羅。祖云。今日所談。深契宿因。汝乃大勢至菩薩也。即度出家。名般若多羅。
后付法眼。而說偈云。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。
二十七祖般若多羅尊者(凡二)
既得法已。適南印度。香志國王。崇奉佛乘。尊重供養。于祖施以無價寶珠。王有三子。祖以所受珠。問三王子云。此珠圓明。有能及否。第一第二王子。皆云。此珠七寶中尊。固無逾矣。第三王子。菩提多羅云。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。而辯於此。既辯此已。即知是珠。既知是珠。即明其寶。若明其寶。寶不自寶。若辯其珠。珠不自珠。要假智珠。以辯世珠。寶不自寶。要假智寶。以明法寶。然則師有其道。其寶自現。眾生有道。心寶亦然。尊者嘆其辯慧。無能及矣。
祖復問。于諸物中。何物無相。云于諸物中。不起無相。祖云。于諸物中。何物最高。云于諸物中。人我最高。祖云。于諸物中。何物最大。云于諸物中。法性最大。祖知是法器。因受出家具戒。
付正法眼。而說偈
【現代漢語翻譯】 現代漢語譯本： 很久以前，我和師父住在一起。祖師問：『我們一起做什麼事呢？』我說：『師父您演說《摩訶般若》（Maha Prajna，偉大的智慧），我則轉述甚深的《修多羅》（Sutra，經）。』祖師說：『今天所談論的，深深契合你宿世的因緣。你就是大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）啊！』於是就為我剃度出家，取名為般若多羅（Prajñātāra）。 後來，我將正法眼藏傳授下去，並說了這首偈語：『真性心地藏，無頭亦無尾。應緣而化物，方便呼為智。』 第二十七祖般若多羅尊者（共兩位王子） 得到佛法之後，我前往南印度。香志國王（King Xiangzhi）崇信佛法，非常尊敬供養我。國王用無價的寶珠供養我。國王有三個兒子。我用得到的寶珠問三位王子：『這顆珠子圓潤明亮，有什麼能比得上它嗎？』第一位和第二位王子都說：『這顆珠子是七寶中最尊貴的，確實沒有能超過它的。』第三位王子，菩提多羅（Bodhidharma）說：『這是世間的寶物，還不足以稱為最上。在各種寶物中，法寶才是最上的。這是世間的光明，還不足以稱為最上。在各種光明中，智慧之光才是最上的。這是世間的明亮，還不足以稱為最上。在各種明亮中，心明才是最上的。這顆珠子的光明，不能自己照亮，需要藉助智慧之光，才能辨別它。既然辨別了它，就知道它是珠子。既然知道它是珠子，就明白了它的寶貴。如果明白了它的寶貴，寶貴之處不在於珠子本身。如果辨別了這顆珠子，珠子本身並不能說明什麼，需要藉助智慧之珠，來辨別世間的珠子。寶貴之處不在於寶物本身，需要藉助智慧之寶，來闡明法寶。這樣說來，師父您掌握了真理，寶物自然顯現。眾生掌握了真理，心中的寶藏也是如此。』尊者讚歎他的辯才和智慧，沒有人能比得上。 我再次問道：『在各種事物中，什麼事物沒有形相？』菩提多羅回答說：『在各種事物中，不起念就沒有形相。』我問：『在各種事物中，什麼事物最高？』菩提多羅回答說：『在各種事物中，人我最高。』我問：『在各種事物中，什麼事物最大？』菩提多羅回答說：『在各種事物中，法性最大。』我知道他是可以繼承佛法的人才，於是為他剃度出家，授了具足戒。 我將正法眼藏傳授給他，並說了偈語：
【English Translation】 English version: A long time ago, I lived with my teacher. The Patriarch asked: 'What did we do together?' I said: 'Teacher, you expounded the Maha Prajna (Great Wisdom), and I recited the profound Sutras (scriptures).' The Patriarch said: 'What you have discussed today deeply resonates with your karmic connections from past lives. You are Mahāsthāmaprāpta Bodhisattva!' Thereupon, he ordained me and gave me the name Prajñātāra. Later, I transmitted the Dharma Eye and spoke this verse: 'The true nature is the mind-ground treasury, without head or tail. Responding to conditions, it transforms beings, expediently called wisdom.' The Twenty-seventh Patriarch, Venerable Prajñātāra (with two princes) Having received the Dharma, I went to South India. King Xiangzhi revered Buddhism and offered me great respect and offerings. The king offered me a priceless jewel. The king had three sons. I took the jewel and asked the three princes: 'This jewel is round and bright. Is there anything that can compare to it?' The first and second princes both said: 'This jewel is the most precious among the seven treasures; indeed, nothing can surpass it.' The third prince, Bodhidharma, said: 'This is a worldly treasure, not worthy of being the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not worthy of being the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not worthy of being the highest. Among all brightness, the brightness of the mind is the highest. The light of this jewel cannot illuminate itself; it needs to borrow the light of wisdom to discern it. Having discerned it, one knows it is a jewel. Having known it is a jewel, one understands its preciousness. If one understands its preciousness, the preciousness does not lie in the jewel itself. If one discerns this jewel, the jewel itself cannot explain anything; one needs to borrow the jewel of wisdom to discern the worldly jewel. The preciousness does not lie in the treasure itself; one needs to borrow the treasure of wisdom to illuminate the Dharma treasure. Thus, if the teacher possesses the truth, the treasure will naturally appear. If sentient beings possess the truth, the treasure in their hearts will also be the same.' The Venerable praised his eloquence and wisdom, saying that no one could match him. I asked again: 'Among all things, what has no form?' Bodhidharma replied: 'Among all things, non-arising has no form.' I asked: 'Among all things, what is the highest?' Bodhidharma replied: 'Among all things, the ego is the highest.' I asked: 'Among all things, what is the greatest?' Bodhidharma replied: 'Among all things, the Dharma-nature is the greatest.' Knowing that he was a vessel for the Dharma, I ordained him and gave him the full precepts. I transmitted the Dharma Eye to him and spoke this verse:
云。心地生諸種。因事復生理。果滿菩提圓。花開世界起。
妙喜云。說得道理好。歸依佛法僧。
二十八祖菩提達磨(凡十三)
南天竺國王第三子也。因珠辯義。眾所驚伏。
本國有二師。一名佛大勝。一名佛大光。號二甘露門。大勝之徒。分為六宗。一曰有相。二曰無相。三曰定慧。四曰戒行。五曰無得。六曰寂靜。各封已解。傳化多眾。
祖問有相宗云。一切諸法。何名實相。眾中有上首。名薩婆羅。答云。于諸相中。不互諸相。是名實相。祖云。一切諸相。而不互者。若名實相。當何定耶。云于諸相中。實無有定。若定諸相。何名為實。祖云。諸相不定。便名實相。汝今不定。當何得之。云我言不定。不說諸相。當說諸相。其義亦然。祖云。汝言不定。當爲實相。定不定故。即非實相。云定既不定。即非實相。知我非故。不定不變。祖云。汝今不變。何名實相。已變已往。其義亦然。云不變當在。在不在故。故變實相。以定其義。祖云。實相不變。變即非實。于有無中。何名實相。薩婆羅心知師玄解潛達。以手指空云。此是世間有相。亦能空故。當知此身。得似此否。祖云。若解實相。即見非相。若了非相。其色亦然。當於色中。不失色體。于非相中。不礙有故。若如是解
【現代漢語翻譯】 現代漢語譯本：云啊，心地能生出各種種子，因為各種事情又會重新生長出來。當果實圓滿時，菩提也就圓滿了，當花朵盛開時，世界也就隨之興起了。
妙喜說：『說得很有道理，應當歸依佛、法、僧三寶。』
（二十八祖）菩提達摩（共有十三位）
是南天竺國王的第三個兒子。因為在辯論中展現出卓越的口才，讓眾人驚歎折服。
他的本國有兩位大師，一位名叫佛大勝，一位名叫佛大光，號稱『二甘露門』。佛大勝的門徒分為六個宗派：第一是有相宗，第二是無相宗，第三是定慧宗，第四是戒行宗，第五是無得宗，第六是寂靜宗。他們各自堅持自己的理解，傳教化導了很多人。
祖師問有相宗的人說：『一切諸法，什麼叫做實相（真實不變的本體）？』眾人中有一位領頭的人，名叫薩婆羅（普遍的，一切的），回答說：『在各種現象中，不互相干擾的現象，就叫做實相。』祖師說：『一切現象，如果不互相干擾，就叫做實相，那麼應當如何確定它呢？』薩婆羅說：『在各種現象中，實際上沒有確定性。如果確定了各種現象，又怎麼能叫做實相呢？』祖師說：『各種現象不確定，就叫做實相，你現在說不確定，又如何得到它呢？』薩婆羅說：『我說不確定，不是說現象不存在，當我說現象的時候，道理也是一樣的。』祖師說：『你說不確定，就當做是實相，因為確定和不確定，就不是實相。』薩婆羅說：『確定既然是不確定的，就不是實相，知道我說的不是確定，所以不確定也不會改變。』祖師說：『你現在說不變，那怎麼能叫做實相呢？已經變化和過去的，道理也是一樣的。』薩婆羅說：『不變應當存在，因為存在和不存在，所以變化才是實相，用來確定它的意義。』祖師說：『實相是不變的，變化就不是實相，在有和無之中，什麼叫做實相呢？』薩婆羅心裡知道祖師的玄妙理解已經暗中通達，用手指著天空說：『這是世間有相（有形可見）的事物，也能變成空無，應當知道這個身體，能像這樣嗎？』祖師說：『如果理解了實相，就能看到非相（沒有形相），如果明白了非相，它的色（物質）也是一樣的。應當在色之中，不失去色的本體，在非相之中，不妨礙有的存在。如果這樣理解』
【English Translation】 English version: Clouds. The mind-ground gives rise to all kinds of seeds. Due to events, they grow again. When the fruit is full, Bodhi is complete. When the flower blooms, the world arises.
Miaoxi said, 'What you said makes sense. Take refuge in the Buddha, the Dharma, and the Sangha.'
The Twenty-eighth Patriarch, Bodhidharma (there are thirteen in total)
He was the third son of the king of South India. Because of his eloquence in debate, he astonished and subdued everyone.
In his native country, there were two masters, one named Fodasheng (Great Victory of Buddha) and the other named Fodaguang (Great Light of Buddha), known as the 'Two Gates of Ambrosia'. The disciples of Fodasheng were divided into six schools: first, the school of 'having characteristics' (有相, Youxiang); second, the school of 'no characteristics' (無相, Wuxiang); third, the school of 'meditation and wisdom' (定慧, Dinghui); fourth, the school of 'precepts and conduct' (戒行, Jiexing); fifth, the school of 'no attainment' (無得, Wude); and sixth, the school of 'stillness and silence' (寂靜, Jijing). Each adhered to their own understanding, and they taught and transformed many people.
The Patriarch asked the school of 'having characteristics', 'Among all dharmas, what is called 'true nature' (實相, Shixiang)?' Among the assembly, there was a leader named Sarvāra (薩婆羅, Sarvāra). He replied, 'Among all phenomena, the phenomena that do not interfere with each other are called 'true nature'.' The Patriarch said, 'If all phenomena do not interfere with each other and are called 'true nature', then how should it be determined?' Sarvāra said, 'Among all phenomena, there is actually no certainty. If the phenomena are determined, how can it be called 'true nature'?' The Patriarch said, 'If the phenomena are uncertain, it is called 'true nature'. Now you say it is uncertain, how can you attain it?' Sarvāra said, 'When I say uncertain, I am not saying that the phenomena do not exist. When I speak of phenomena, the principle is the same.' The Patriarch said, 'You say uncertain, let it be regarded as 'true nature'. Because of certainty and uncertainty, it is not 'true nature'.' Sarvāra said, 'Since certainty is uncertain, it is not 'true nature'. Knowing that what I say is not certainty, therefore uncertainty will not change.' The Patriarch said, 'Now you say unchanging, then how can it be called 'true nature'? What has changed and passed is the same principle.' Sarvāra said, 'Unchanging should exist, because of existence and non-existence, therefore change is 'true nature', used to determine its meaning.' The Patriarch said, 'True nature is unchanging, change is not 'true nature'. Among existence and non-existence, what is called 'true nature'?' Sarvāra knew in his heart that the Patriarch's profound understanding had secretly penetrated, and he pointed to the sky with his finger, saying, 'This is a phenomenon of the world that has form (有相, Youxiang), and it can also become empty. Should it be known that this body can be like this?' The Patriarch said, 'If you understand 'true nature', you will see 'no-nature' (非相, Feixiang). If you understand 'no-nature', its form (色, Se) is also the same. You should not lose the essence of form within form, and within 'no-nature', it does not hinder existence. If you understand it in this way'
。此名實相。彼眾聞已。心意朗然。
祖問無相宗云。汝言無相。當何證之。彼眾有波羅提者。答云。我明無相。心不現故。祖云。汝心不現。當何明之。云我明無相。心不取捨。當於明時。亦無當者。祖云。于諸有無。心不取捨。又無當者。諸明無故。彼云。入佛三昧。尚無所得。何況無相。而欲知之。祖云。相既不知。誰云有無。尚無所得。何名三昧。云我說不證。證無所證。非三昧故。我說三昧。祖云。非三昧者。何當名之。汝既不證。非證何證。波羅提聞祖辯析。即悟本心。
祖問定慧宗云。汝學定慧。為一為二。彼眾有婆蘭陀。答云。我此定慧。非一非二。祖云。既非一二。何名定慧。云在定非定。處慧非慧。一即非一。二亦非二。祖云。當一不一。當二不二。既非定慧。約何定慧。云不一不二。定慧能知。非定非慧。亦復然矣。祖云。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞已。心疑頓釋。
祖問戒行宗云。何者名戒。云何名行。當此戒行。為一為二。彼眾有賢者。答云。一二二一。皆彼所生。依教無染。名為戒行。祖云。汝言依教。即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。云我有內外。彼已知竟。既得通達。便是戒行。若說違背。
【現代漢語翻譯】 現代漢語譯本：這就是實相的名稱。那些聽眾聽了之後，心意豁然開朗。
祖師問無相宗的人說：『你說無相，用什麼來證明它呢？』聽眾中有一個叫波羅提（Parati，人名）的人回答說：『我明白無相，因為心不顯現。』祖師說：『你的心不顯現，用什麼來證明它呢？』他說：『我明白無相，心不取捨。在明白的時候，也沒有能明白的主體。』祖師說：『對於各種有和無，心不取捨，又沒有能明白的主體，各種明辨都無從談起。』他說：『進入佛的三昧（Samadhi，佛教中的一種精神境界），尚且沒有什麼可以獲得，更何況是無相，又怎麼能知道它呢？』祖師說：『相既然都不知道，誰說有有和無呢？尚且沒有什麼可以獲得，憑什麼稱為三昧呢？』他說：『我說不證得，證得的是無所證得，所以不是三昧。我說的是三昧。』祖師說：『不是三昧，那應當稱為什麼呢？你既然不證得，不是證得，那又證得什麼呢？』波羅提聽了祖師的辯論分析，立刻領悟了本心。
祖師問定慧宗的人說：『你們學習定和慧，認為是一還是二？』聽眾中有一個叫婆蘭陀（Bhalanta，人名）的人回答說：『我的定和慧，非一非二。』祖師說：『既然非一非二，憑什麼稱為定慧呢？』他說：『在定中不是定，處於慧中不是慧，一即不是一，二也不是二。』祖師說：『當一的時候不是一，當二的時候不是二，既然不是定慧，根據什麼來定和慧呢？』他說：『不一不二，定慧能夠知曉，非定非慧，也是這樣。』祖師說：『慧不是定，那憑什麼知曉呢？不一不二，誰是定，誰是慧呢？』婆蘭陀聽了之後，心中的疑惑立刻消除了。
祖師問戒行宗的人說：『什麼叫做戒？什麼叫做行？這戒和行，認為是一還是二？』聽眾中有一個賢者回答說：『一二和二一，都是它們所產生的。依照教義沒有污染，就叫做戒行。』祖師說：『你說依照教義，就是有污染。一和二都破除了，還說什麼依照教義呢？這兩種說法互相違背，達不到行。內外都不明白，憑什麼稱為戒呢？』他說：『我有內外，他們都已經知道了。既然已經通達，這就是戒行。如果說違背，』
【English Translation】 English version: This is the name of the true reality. When those listeners heard this, their minds became clear and bright.
The Patriarch asked the followers of the Non-Form Sect: 'You speak of non-form, how do you prove it?' Among the listeners, there was one named Parati (Parati, a personal name), who answered: 'I understand non-form because the mind does not manifest.' The Patriarch said: 'Your mind does not manifest, how do you prove it?' He said: 'I understand non-form, the mind neither accepts nor rejects. Even in the moment of understanding, there is no one who understands.' The Patriarch said: 'Regarding all existence and non-existence, the mind neither accepts nor rejects, and there is no one who understands, so all discriminations are without basis.' He said: 'Entering the Buddha's Samadhi (Samadhi, a state of spiritual absorption in Buddhism), there is nothing to be gained, let alone non-form, how can one know it?' The Patriarch said: 'Since form is not known, who speaks of existence and non-existence? Since there is nothing to be gained, what is called Samadhi?' He said: 'I say there is no attainment, what is attained is the unattained, therefore it is not Samadhi. I speak of Samadhi.' The Patriarch said: 'If it is not Samadhi, what should it be called? Since you do not attain, and it is not attainment, what do you attain?' Parati, hearing the Patriarch's analysis, immediately awakened to his original mind.
The Patriarch asked the followers of the Dhyana-Wisdom Sect: 'You study Dhyana (meditation) and Wisdom, do you consider them one or two?' Among the listeners, there was one named Bhalanta (Bhalanta, a personal name), who answered: 'My Dhyana and Wisdom are neither one nor two.' The Patriarch said: 'Since they are neither one nor two, what is called Dhyana and Wisdom?' He said: 'In Dhyana, it is not Dhyana; in Wisdom, it is not Wisdom; one is not one, and two is not two.' The Patriarch said: 'When it is one, it is not one; when it is two, it is not two; since it is neither Dhyana nor Wisdom, what is the basis for Dhyana and Wisdom?' He said: 'Neither one nor two, Dhyana and Wisdom can know; neither Dhyana nor Wisdom, it is also like that.' The Patriarch said: 'Wisdom is not Dhyana, so how can it know? Neither one nor two, who is Dhyana, who is Wisdom?' Bhalanta, hearing this, immediately dispelled the doubts in his heart.
The Patriarch asked the followers of the Discipline-Conduct Sect: 'What is called Discipline? What is called Conduct? Are Discipline and Conduct considered one or two?' Among the listeners, there was a virtuous one who answered: 'One-two and two-one, all are produced by them. Relying on the teachings without defilement is called Discipline and Conduct.' The Patriarch said: 'You say relying on the teachings, that is defilement. One and two are both refuted, what do you mean by relying on the teachings? These two contradict each other, and do not reach Conduct. Neither internal nor external is clear, what is called Discipline?' He said: 'I have internal and external, they already know it. Since they have attained thorough understanding, this is Discipline and Conduct. If you say contradiction,'
俱是俱非。言及清凈。即戒即行。祖云。俱是俱非。何名清凈。既得通故。何談內外。賢者聞之。即自慚伏。
祖問無得宗云。汝云無得。無得何得。既無所得。亦無得得。彼眾有寶靜者。答云。我說無得。非無得得。當說得得。無得是得。祖云。既得不得。得亦非得。既云得得。得得何得。云見得非得。非得是得。若見不得。名為得得。祖云。得既非得。得得無得。既無所得。當何所得。寶靜聞之。頓除疑網。
祖問寂靜宗云。何名寂靜。于諸法中。誰靜誰寂。彼有導者。答云。此心不動。是名為寂。於法無染。名之為靜。祖云。本心不動。要假寂靜。本來寂故。何用寂靜。云諸法本空。以空空故。于彼空空。故名寂靜。祖云。空空已空。諸法亦爾。寂靜無相。何靜何寂。彼導者聞祖指誨。豁然開悟。
既而六眾咸歸。化被南天。度無量眾。
於是祖念緣熟。行化時至。俗侄異見王。具大舟。實以眾寶。送至海壖。祖泛重溟三週寒暑。達于南海。抵廣州。實梁普通八年。七月二十一日也。刺史蕭昂延接。具表奏武帝。帝遣使詔。十月一日到金陵。帝問。朕自即位而來。造寺寫經度僧。不可勝數。有何功德。祖云。並無功德。帝云。何得無功德。祖云。此但人天小果。如影隨形。雖有非實。
【現代漢語翻譯】 現代漢語譯本 『俱是俱非』，如果談到清凈，那麼戒律和修行又是什麼呢？祖師說：『俱是俱非』，又怎麼能說是清凈呢？既然已經通達了，又何必談論內外之分呢？』賢者聽了這些話，立刻感到慚愧並信服。
祖師問無得宗的僧人：『你說『無得』（Wu De，無所得），那麼『無得』又得到了什麼呢？既然沒有得到什麼，也就不存在得到『無得』。』他們之中有個叫寶靜（Bao Jing）的人回答說：『我說『無得』，並非沒有得到『無得』，應當說得到『得』，『無得』才是真正的『得』。』祖師說：『既然得到的是『不得』，那麼『得』也就不是真正的『得』。既然說得到的是『得得』，那麼『得得』又得到了什麼呢？』寶靜說：『見到『得』不是真正的『得』，『非得』才是真正的『得』。如果見到『不得』，那才叫做得到『得』。』祖師說：『得』既然不是真正的『得』，那麼『得得』也就等於沒有得到。既然沒有得到什麼，又從哪裡得到呢？』寶靜聽了這些話，立刻消除了心中的疑惑。
祖師問寂靜宗的僧人：『什麼叫做寂靜？在各種法中，誰是靜，誰是寂？』他們之中有個引導者回答說：『此心不動，就叫做寂；對於法沒有染著，就叫做靜。』祖師說：『本心本來就不動，何必要藉助寂靜？本來就是寂的，又何必用寂靜呢？』引導者說：『諸法本來就是空的，用空來空掉空，對於那個空空，所以叫做寂靜。』祖師說：『空空已經被空掉了，諸法也是如此。寂靜沒有相，哪裡還有靜和寂呢？』那位引導者聽了祖師的指點教誨，豁然開悟。
之後，六個宗派的僧人都歸順了祖師，教化普及到南天竺，度化了無數的眾生。
於是，祖師認為因緣成熟，弘揚佛法的時機到了。俗家侄子異見王（Yi Jian Wang）準備了大船，裝滿了各種珍寶，送到海邊。祖師乘船渡過茫茫大海，經歷了三年時間，到達南海，抵達廣州。那是梁朝普通八年（527年）七月二十一日。刺史蕭昂（Xiao Ang）迎接了他，並上表奏告武帝（Wu Di）。武帝派遣使者下詔，十月一日到達金陵。武帝問道：『朕自從即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德呢？』祖師說：『並沒有什麼功德。』武帝說：『怎麼會沒有功德呢？』祖師說：『這些只是人天小果，如同影子跟隨形體，雖然有，但並非真實。』
【English Translation】 English version 'Both are both not.' If speaking of purity, then what are precepts and practice? The Patriarch said, 'Both are both not,' how can it be called purity? Since one has already penetrated, why discuss inside and outside?' The worthy one, upon hearing this, immediately felt ashamed and submitted.
The Patriarch asked the monk of the Wu De (No Attainment) school, 'You say 'no attainment,' what does 'no attainment' attain? Since there is no attainment, there is also no attaining of 'no attainment'.' Among them was Bao Jing (Precious Stillness), who replied, 'When I speak of 'no attainment,' it is not that there is no attaining of 'no attainment.' One should say attaining of attainment; 'no attainment' is true attainment.' The Patriarch said, 'Since what is attained is 'non-attainment,' then attainment is not true attainment. Since you say attaining of attainment, what does attaining of attainment attain?' Bao Jing said, 'Seeing attainment as non-attainment, non-attainment is true attainment. If one sees non-attainment, that is called attaining of attainment.' The Patriarch said, 'Since attainment is not true attainment, attaining of attainment is no attainment. Since there is no attainment, what is there to attain?' Upon hearing this, Bao Jing immediately eliminated his doubts.
The Patriarch asked the monk of the Ji Jing (Stillness and Tranquility) school, 'What is called stillness and tranquility? Among all dharmas, who is still and who is tranquil?' Among them was a guide who replied, 'When this mind does not move, it is called stillness; when there is no defilement towards dharmas, it is called tranquility.' The Patriarch said, 'The original mind does not move, why rely on stillness and tranquility? Since it is originally tranquil, why use stillness and tranquility?' The guide said, 'All dharmas are originally empty; using emptiness to empty emptiness, towards that emptiness of emptiness, it is called stillness and tranquility.' The Patriarch said, 'Emptiness of emptiness has already been emptied, all dharmas are also like this. Stillness and tranquility have no form, where is there stillness and where is there tranquility?' Upon hearing the Patriarch's guidance and instruction, that guide suddenly awakened.
Afterwards, the six schools all submitted, and the teachings spread to South India, liberating countless beings.
Then, the Patriarch considered the conditions ripe and the time for propagating the Dharma had arrived. His lay nephew, Yi Jian Wang (Differing Views King), prepared a large ship, filled with various treasures, and sent it to the seashore. The Patriarch crossed the vast ocean, spending three years, and arrived at the South Sea, reaching Guangzhou. It was the twenty-first day of the seventh month of the eighth year of the Putong era of the Liang Dynasty (527 AD). The governor, Xiao Ang (Xiao Ang), welcomed him and submitted a memorial to Emperor Wu (Emperor Wu). The Emperor sent an envoy with an edict, and on the first day of the tenth month, he arrived at Jinling. The Emperor asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks, countless in number. What merit is there?' The Patriarch said, 'There is no merit.' The Emperor said, 'How can there be no merit?' The Patriarch said, 'These are only small fruits of humans and devas, like shadows following forms, although they exist, they are not real.'
帝云。如何是真功德。祖云。凈智妙圓。體自空寂。如是功德。不可以世求。
帝問。如何是聖諦第一義。祖云。廓然無聖。帝云。對朕者誰。祖云。不識。帝不領旨。
祖於是月十九日。潛渡江北。十一月二十二日。屆于洛陽。當後魏孝明太和十年也。寓止嵩山少林。終日面壁而坐。人謂之壁觀婆羅門。
有僧神光者。來參禮。莫聞誨勵。光自惟曰。古人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚如此。我又何人。其年十二月初九日夜。天大雪。光立庭下。遲明雪積過膝。師憫而問之曰。汝立雪中。當何所求。光垂淚云。愿和尚。開甘露門。廣度群品。祖云。諸佛無上妙道。曠劫精勤。能行難行。能忍難忍。豈以小德小智。輕心慢心。欲繼真乘。徒勞勤苦。光聞祖語。潛取利刀。自斷左臂。置於祖前。祖知是法器。乃云。諸佛求道。為法忘軀。汝今斷臂吾前。求亦可在。遂與易名。曰慧可。仍與說法。告之曰。汝但外息諸緣。內心無喘。心如墻壁。乃可入道。慧可種種說心說性。曾未契理。
忽一日契悟。走告祖云。我已息諸緣耳。祖云。莫成斷滅否。可云不斷滅。祖云。以何為驗。可云。了了常知故。言之不可及。祖云。此是諸佛所傳心體。更勿疑也。
祖有安心法
【現代漢語翻譯】 現代漢語譯本 帝（皇帝）問：『什麼是真正的功德？』 祖（菩提達摩）說：『清凈智慧，玄妙圓融，本體自然空寂。這樣的功德，不能用世俗的方法追求。』 帝（皇帝）問：『什麼是聖諦第一義？』 祖（菩提達摩）說：『廓然虛空，無所謂聖。』 帝（皇帝）問：『那現在面對著朕的是誰？』 祖（菩提達摩）說：『不認識。』 皇帝不理解其中的旨意。 達摩祖師于當月十九日，悄悄地渡過長江北上。十一月二十二日，到達洛陽。當時是後魏孝明帝太和十年。他住在嵩山少林寺，整天面對墻壁而坐，人們稱他為壁觀婆羅門。 有一位名叫神光的僧人，前來參拜，希望能得到教誨和勉勵。神光自己想：『古人爲了求道，敲骨取髓，刺血濟饑，鋪散頭髮遮蓋泥濘，跳下懸崖喂老虎。古人尚且如此，我又算什麼呢？』那年十二月初九日夜晚，天降大雪。神光站在庭院中，等到天亮時積雪已經沒過膝蓋。達摩祖師憐憫他，問道：『你站在雪中，想要尋求什麼？』 神光流著眼淚說：『希望和尚，開啟甘露之門，廣度眾生。』 祖（菩提達摩）說：『諸佛無上的微妙之道，需要經過漫長的時間，精進勤奮，能行常人所不能行，能忍常人所不能忍。怎麼能用小小的德行和小小的智慧，輕率怠慢的心，想要繼承真正的佛法呢？這樣做只是徒勞辛苦。』 神光聽了達摩祖師的話，悄悄地拿起鋒利的刀，自己砍斷了左臂，放在達摩祖師面前。達摩祖師知道他是可以造就的法器，於是說：『諸佛爲了求道，不惜犧牲自己的身體。你現在斷臂於我面前，你的求法之心也可以認可。』於是為他改名，叫做慧可。併爲他說法，告訴他說：『你只要對外斷絕一切外緣，內心沒有氣息喘動，心如墻壁一般，才可以入道。』慧可種種地解說心性，卻始終沒有契合真理。 忽然有一天，慧可開悟了，跑去告訴達摩祖師說：『我已經斷絕一切外緣了。』 達摩祖師問：『莫非是落入了斷滅空嗎？』 慧可說：『不是斷滅空。』 達摩祖師問：『用什麼來驗證呢？』 慧可說：『明明白白，時常覺知，無法用言語表達。』 達摩祖師說：『這就是諸佛所傳的心體，不要再懷疑了。』 達摩祖師有安心之法。
【English Translation】 English version The Emperor asked: 'What is true merit?' The Patriarch (Bodhidharma) said: 'Pure wisdom, wondrously complete and perfectly fused, whose essence is intrinsically empty and still. Such merit cannot be sought through worldly means.' The Emperor asked: 'What is the First Principle of the Holy Truths?' The Patriarch (Bodhidharma) said: 'Vast emptiness, with nothing holy.' The Emperor asked: 'Then who is standing before me?' The Patriarch (Bodhidharma) said: 'I do not know.' The Emperor did not grasp the meaning. The Patriarch, on the nineteenth day of that month, secretly crossed the Yangtze River to the north. On the twenty-second day of the eleventh month, he arrived in Luoyang. This was the tenth year of the Taihe era of Emperor Xiaoming of the Later Wei Dynasty. He resided at Shaolin Monastery on Mount Song, sitting facing a wall all day long. People called him the 'Wall-Gazing Brahman'. There was a monk named Shenguang (Divine Light), who came to pay respects, hoping to receive instruction and encouragement. Shenguang thought to himself: 'In ancient times, people seeking the Dao (the Way) would break bones to extract marrow, pierce their skin to draw blood to relieve hunger, spread their hair to cover mud, and throw themselves off cliffs to feed tigers. The ancients were like this, so what am I?' On the ninth night of the twelfth month of that year, there was a heavy snowfall. Shenguang stood in the courtyard, and by dawn the snow had accumulated over his knees. The Master, taking pity on him, asked: 'Standing in the snow, what do you seek?' Shenguang, with tears streaming down his face, said: 'I wish that the Venerable One would open the gate of sweet dew and widely liberate all beings.' The Patriarch (Bodhidharma) said: 'The unsurpassed and wondrous Dao of all Buddhas requires eons of diligent effort, being able to do what is difficult to do, and being able to endure what is difficult to endure. How can you, with small virtue and small wisdom, with a frivolous and arrogant mind, hope to inherit the true vehicle? Such efforts are in vain.' Upon hearing the Patriarch's words, Shenguang secretly took a sharp knife and cut off his left arm, placing it before the Patriarch. The Patriarch knew that he was a vessel for the Dharma, and said: 'The Buddhas, in seeking the Dao, forget their bodies for the sake of the Dharma. Now you have cut off your arm before me, your seeking can be accepted.' Thereupon, he changed his name to Huike (Wisdom Capable). He then expounded the Dharma to him, saying: 'You must outwardly cease all conditions, and inwardly have no breathing. Let your mind be like a wall, and then you may enter the Dao.' Huike explained the mind and the nature in various ways, but never attained the principle. Suddenly one day, Huike had an awakening and ran to tell the Patriarch: 'I have ceased all conditions.' The Patriarch asked: 'Are you falling into annihilation?' Huike said: 'It is not annihilation.' The Patriarch asked: 'What is the proof?' Huike said: 'Clearly and constantly knowing, it cannot be reached by words.' The Patriarch said: 'This is the essence of mind transmitted by all Buddhas. Doubt no more.' The Patriarch had a method for pacifying the mind.
門云。迷時人逐法。解時法逐人。解時識攝色。迷時色攝識。但有心。分別計較。自心現量者。悉皆是夢。若識心寂滅。無一動念處。是名正覺。
問。云何自心現量。答見一切法有。有不自有。自心計作有。見一切法無。無不自無。自心計作無。乃至一切法亦如是。並是自心計作有。自心計作無。又若人造一切罪。自見己之法王即得解脫。若從事上得解者。氣力壯。從事中見法者。即處處不失念。從文字解者。氣力弱。即事即法者深。從汝種種運為。跳踉顛蹶。悉不出法界。若以法界入法界。即是癡人。凡有施為。皆不出法界心。何以故。心體是法界故。
問世間人。種種學問。云何不得道。答由見己故。所以不得道。己者我也。至人逢苦不憂。遇樂不喜。由不見已故。所以不知苦樂。由亡己故。得至虛無。己尚自亡。更有何物。而不亡也。
問諸法既空。阿誰修道。答有阿誰。須修道。若無阿誰。即不須修道。阿誰者。亦我也。若無我者。逢物不生是非。是者我自是。而物非是也。非者我自非。而物非非也。即心無心。是為通達佛道。即物不起見。是名達道。逢物直達。知其本源。此人慧眼開。智者任物不任己。即無取捨違順。愚人任己不任物。即有取捨違順。不見一物。名為見道。不行一物
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『迷惑時，人追逐法；覺悟時，法追逐人。覺悟時，意識統攝色相；迷惑時，色相統攝意識。只要有心，進行分別計較，這些自心顯現的現象，都不過是夢幻。如果意識寂滅，沒有一絲念頭生起，這就叫做正覺。』 僧人問：『什麼是自心現量？』回答說：『看見一切法存在，但存在並非自身固有，而是自心認為它存在。看見一切法不存在，但不存在並非自身本無，而是自心認為它不存在。乃至一切法都是這樣，都是自心認為它存在，自心認為它不存在。』又如果有人造作一切罪業，自己見到自己的法王（Dharmaraja，指本性）就能得到解脫。如果從實修中得到領悟，氣力就強壯；從實修中見到法，就能處處不失正念。從文字上理解佛法的人，氣力就弱。即事即法的人，理解就深刻。從你種種的行動，跳躍跌倒，都無法超出法界（Dharmadhatu，指宇宙萬有）。如果用法界進入法界，那就是愚癡的人。凡有所作為，都無法超出法界之心。為什麼呢？因為心體就是法界。』 僧人問：『世間人有種種學問，為什麼不能得道？』回答說：『因為執著于自我，所以不能得道。己就是我。』至人遇到苦難不憂愁，遇到快樂不歡喜，因為不執著于自我，所以不知苦樂。因為忘卻自我，才能達到虛無的境界。自我尚且忘卻，還有什麼東西不能忘卻呢？』 僧人問：『既然諸法皆空，那麼是誰在修道呢？』回答說：『有誰，才需要修道。如果沒有誰，就不需要修道。誰，也是指我。如果沒有我，遇到事物就不會產生是非。是，是我自己認為是，而事物並非一定是；非，是我自己認為非，而事物並非一定非。』即心無心，這就是通達佛道。即物不起分別見解，這叫做通達道。遇到事物直接領悟，知道它的本源，這個人就開啟了慧眼。智者順應事物而不固執己見，就沒有取捨違逆順從；愚人固執己見而不順應事物，就有取捨違逆順從。不見一物，叫做見道。不行一物，才是真修行。
【English Translation】 English version: A monk asked: 'When deluded, people pursue the Dharma (法, the universal law); when enlightened, the Dharma pursues people. When enlightened, consciousness encompasses form (色, material aspect of reality); when deluded, form encompasses consciousness. As long as there is a mind, engaging in discrimination and calculation, all these phenomena manifested by the mind are merely dreams.' 'If the consciousness is extinguished into stillness, without a single thought arising, this is called Right Enlightenment (正覺, perfect enlightenment).' The monk asked: 'What is the self-mind's direct manifestation (自心現量)?' The master replied: 'Seeing all dharmas (法, phenomena) as existent, but their existence is not self-originated; it is the mind that conceives them as existent. Seeing all dharmas as non-existent, but their non-existence is not self-absent; it is the mind that conceives them as non-existent. Even all dharmas are like this, all conceived by the mind as existent, all conceived by the mind as non-existent.' Furthermore, if a person commits all kinds of sins, upon seeing their own Dharmaraja (法王, the Dharma King, referring to one's inherent nature), they can attain liberation. If one attains understanding through practice, their energy is strong; seeing the Dharma through practice means one will not lose mindfulness in any situation. Those who understand the Dharma through words have weak energy. To see the Dharma in the very event is profound. From all your actions, jumping and stumbling, you cannot escape the Dharmadhatu (法界, the realm of Dharma, referring to the universe and all its phenomena). If you enter the Dharmadhatu with the Dharmadhatu, you are a foolish person. All actions cannot escape the mind of the Dharmadhatu. Why? Because the essence of the mind is the Dharmadhatu.' The monk asked: 'Why can't worldly people with all kinds of learning attain the Dao (道, the path)?' The master replied: 'Because they cling to the self, they cannot attain the Dao. The self is 'I'.' An accomplished person does not worry when encountering suffering, nor rejoice when encountering pleasure, because they do not cling to the self, so they do not know suffering or pleasure. Because they forget the self, they can reach the state of emptiness. If the self is already forgotten, what else is there that cannot be forgotten?' The monk asked: 'Since all dharmas are empty, who is cultivating the Dao?' The master replied: 'If there is someone, then there is a need to cultivate the Dao. If there is no one, then there is no need to cultivate the Dao. 'Who' also refers to 'I'. If there is no 'I', then one will not generate right and wrong when encountering things. 'Right' is what I consider right, but things are not necessarily right. 'Wrong' is what I consider wrong, but things are not necessarily wrong.' To have a mind that is no-mind is to understand the Buddha's Dao. To not generate views upon encountering things is called understanding the Dao. To directly understand things upon encountering them, knowing their origin, this person's wisdom eye opens. A wise person relies on things, not on themselves, so there is no acceptance or rejection, compliance or opposition. A foolish person relies on themselves, not on things, so there is acceptance or rejection, compliance or opposition. Not seeing a single thing is called seeing the Dao. Not acting on a single thing is true practice.'
。名為行道。即一切處無處。即作處。無作處。無作法。即見佛。若見相時。即一切處見鬼。取相故墮地獄。觀法故得解脫。若見憶想分別。即受鑊湯爐炭等事現見生死相。若見法界性。即涅槃性。無憶想分別。即是法界性。心非色故非有。用而不廢故非無。又用而常空故非有。空而常用故非無。
期城大守楊炫之。竭誠參扣。乞示宗旨。師說偈云。亦不睹惡而生嫌。亦不觀善而勸措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。
祖將西返。乃命門人云。時將至矣。汝等各言所得。道副云。如我所見。不執文字。不離文字。而為道用。祖云。汝得吾皮。尼總持云。我之所解。如慶喜見阿閦佛國。一見更不再見。祖云。汝得吾肉。道育云。四大本空。五陰非有。而我見處。實無一法可當情。祖云。汝得吾骨。慧可禮三拜。依位而立。祖云。汝得吾髓。
天衣懷云。祖師與么說話。無計較中。翻成計較。無途轍中。卻成途轍。若教伊踏著德山臨濟門下。免見九年冷坐。被人喚作壁觀胡僧。直饒如是。也未免殃及兒孫 大陽延云。且道。更有一人出來。得個甚麼。乃云。不得不得。
翠巖芝云。二祖被他當面搽糊。莫道髓。皮也不曾摸著。因
【現代漢語翻譯】 現代漢語譯本： 名為行道，就是說一切處都不是固定的處所。即是作處，也是無作處。無作之法，即是見佛。如果見到的只是表象，那麼在任何地方見到的都只是鬼。執著于表象就會墮入地獄，觀察法性才能得到解脫。如果見到的是記憶、想像和分別，那麼就會感受到鑊湯、爐炭等事，顯現出生死之相。如果見到的是法界之性，那就是涅槃之性。沒有記憶、想像和分別，那就是法界之性。心不是色，所以不能說它存在；但它的作用不會停止，所以不能說它不存在。而且，它的作用始終是空性的，所以不能說它存在；雖然是空性的，但它的作用始終存在，所以不能說它不存在。
期城大守楊炫之，竭誠參拜請教佛法宗旨。菩提達摩大師說偈語道：『也不因見到惡而產生厭惡，也不因見到善而勸人去做。也不捨棄智慧而去接近愚昧，也不拋棄迷惑而去追求覺悟。通達大道超越了度量，通曉佛心超出了世俗。不與凡人和聖人同路，超然獨立，稱之為祖。』
菩提達摩祖師將要向西返回，於是命令門人說：『時間快到了，你們各自說說自己的心得。』道副說：『依我所見，不執著于文字，也不脫離文字，而是將文字作為修道的工具。』菩提達摩祖師說：『你得到了我的皮。』尼總持說：『我所理解的，就像慶喜（Ananda）見到阿閦佛（Akshobhya Buddha）的佛國，一見之後便不再見。』菩提達摩祖師說：『你得到了我的肉。』道育說：『四大（earth, water, fire, wind）本性是空，五陰（form, feeling, perception, mental formations, consciousness）並非真實存在，而我所見之處，實在沒有一法可以執著。』菩提達摩祖師說：『你得到了我的骨。』慧可（Huike）行了三次禮拜，然後回到自己的位置站立。菩提達摩祖師說：『你得到了我的髓。』
天衣懷禪師說：『祖師這樣說話，在沒有計較之中，反而成了計較；在沒有道路之中，反而成了道路。如果教他踏著德山（Deshan Xuanjian）臨濟（Linji Yixuan）門下，免得九年冷坐，被人叫做壁觀胡僧。即使這樣，也免不了殃及兒孫。』大陽延禪師說：『且說，再有一個人出來，能得到什麼？』於是說：『得不到，得不到。』
翠巖芝禪師說：『二祖（慧可）被他當面矇蔽，莫說髓，皮也不曾摸著。』 English version: It is called practicing the Way when there is no fixed place in all places. It is both the place of action and the place of non-action. The Dharma of non-action is seeing the Buddha. If you see only appearances, then you see ghosts everywhere. Clinging to appearances leads to hell, while observing the nature of Dharma leads to liberation. If you see memories, thoughts, and discriminations, then you will experience the cauldron of boiling water, the charcoal furnace, and other such things, manifesting the signs of birth and death. If you see the nature of the Dharmadhatu (realm of Dharma), that is the nature of Nirvana. Without memories, thoughts, and discriminations, that is the nature of the Dharmadhatu. The mind is not form, so it cannot be said to exist; but its function does not cease, so it cannot be said to not exist. Moreover, its function is always empty, so it cannot be said to exist; although it is empty, its function is always present, so it cannot be said to not exist.
Yang Xuanzhi, the prefect of Qicheng, sincerely paid respects and asked for instructions on the essence of the Dharma. Bodhidharma (founder of Zen Buddhism) said in a verse: 'Do not dislike evil when you see it, nor encourage good when you see it. Do not abandon wisdom to approach foolishness, nor discard delusion to seek enlightenment. Reaching the Great Way transcends measure, understanding the Buddha-mind surpasses the mundane. Not walking the same path as ordinary beings and sages, standing alone, it is called the Ancestor.'
The Patriarch Bodhidharma was about to return west, so he instructed his disciples, saying, 'The time is near, each of you speak of your understanding.' Daofu said, 'As I see it, I do not cling to words, nor do I depart from words, but use them as a tool for the Way.' Bodhidharma said, 'You have attained my skin.' Bhikshuni (Buddhist nun) Zongchi said, 'My understanding is like Ananda (one of the ten principal disciples of Gautama Buddha) seeing the Buddha-land of Akshobhya Buddha (one of the Five Dhyani Buddhas), seeing it once and never again.' Bodhidharma said, 'You have attained my flesh.' Daoyu said, 'The four elements (earth, water, fire, wind) are fundamentally empty, the five skandhas (form, feeling, perception, mental formations, consciousness) are not real, and in what I see, there is truly no Dharma to cling to.' Bodhidharma said, 'You have attained my bones.' Huike (the Second Patriarch of Zen Buddhism in China) made three bows and stood in his place. Bodhidharma said, 'You have attained my marrow.'
Zen Master Tianyi Huai said, 'The Patriarch's words, in the midst of no calculation, turn into calculation; in the midst of no path, turn into a path. If he were taught to tread under the gate of Deshan Xuanjian (a famous Zen master of the Tang Dynasty) and Linji Yixuan (founder of the Linji school of Zen Buddhism), he would avoid nine years of cold sitting, being called a wall-gazing barbarian monk. Even so, he would not avoid bringing misfortune to his descendants.' Zen Master Dayang Yan said, 'Tell me, if another person were to come out, what would they attain?' Then he said, 'Cannot attain, cannot attain.'
Zen Master Cuiyan Zhi said, 'The Second Patriarch (Huike) was deceived to his face, not to mention the marrow, he didn't even touch the skin.'
【English Translation】 It is called practicing the Way when there is no fixed place in all places. It is both the place of action and the place of non-action. The Dharma of non-action is seeing the Buddha. If you see only appearances, then you see ghosts everywhere. Clinging to appearances leads to hell, while observing the nature of Dharma leads to liberation. If you see memories, thoughts, and discriminations, then you will experience the cauldron of boiling water, the charcoal furnace, and other such things, manifesting the signs of birth and death. If you see the nature of the Dharmadhatu (realm of Dharma), that is the nature of Nirvana. Without memories, thoughts, and discriminations, that is the nature of the Dharmadhatu. The mind is not form, so it cannot be said to exist; but its function does not cease, so it cannot be said to not exist. Moreover, its function is always empty, so it cannot be said to exist; although it is empty, its function is always present, so it cannot be said to not exist. Yang Xuanzhi, the prefect of Qicheng, sincerely paid respects and asked for instructions on the essence of the Dharma. Bodhidharma (founder of Zen Buddhism) said in a verse: 'Do not dislike evil when you see it, nor encourage good when you see it. Do not abandon wisdom to approach foolishness, nor discard delusion to seek enlightenment. Reaching the Great Way transcends measure, understanding the Buddha-mind surpasses the mundane. Not walking the same path as ordinary beings and sages, standing alone, it is called the Ancestor.' The Patriarch Bodhidharma was about to return west, so he instructed his disciples, saying, 'The time is near, each of you speak of your understanding.' Daofu said, 'As I see it, I do not cling to words, nor do I depart from words, but use them as a tool for the Way.' Bodhidharma said, 'You have attained my skin.' Bhikshuni (Buddhist nun) Zongchi said, 'My understanding is like Ananda (one of the ten principal disciples of Gautama Buddha) seeing the Buddha-land of Akshobhya Buddha (one of the Five Dhyani Buddhas), seeing it once and never again.' Bodhidharma said, 'You have attained my flesh.' Daoyu said, 'The four elements (earth, water, fire, wind) are fundamentally empty, the five skandhas (form, feeling, perception, mental formations, consciousness) are not real, and in what I see, there is truly no Dharma to cling to.' Bodhidharma said, 'You have attained my bones.' Huike (the Second Patriarch of Zen Buddhism in China) made three bows and stood in his place. Bodhidharma said, 'You have attained my marrow.' Zen Master Tianyi Huai said, 'The Patriarch's words, in the midst of no calculation, turn into calculation; in the midst of no path, turn into a path. If he were taught to tread under the gate of Deshan Xuanjian (a famous Zen master of the Tang Dynasty) and Linji Yixuan (founder of the Linji school of Zen Buddhism), he would avoid nine years of cold sitting, being called a wall-gazing barbarian monk. Even so, he would not avoid bringing misfortune to his descendants.' Zen Master Dayang Yan said, 'Tell me, if another person were to come out, what would they attain?' Then he said, 'Cannot attain, cannot attain.' Zen Master Cuiyan Zhi said, 'The Second Patriarch (Huike) was deceived to his face, not to mention the marrow, he didn't even touch the skin.'
甚卻紹祖位。
祖顧慧可。而告之云。昔如來以正法眼。分付摩訶大迦葉。展轉付囑。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。可云。請師指陳。祖云。內傳法印。以契證心。外付袈裟。以定宗旨。后二百年。止而不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證。千萬有餘。
聽吾偈云。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。
祖於後魏太和十九年。丙辰歲。十月初五日。端坐而逝。十二月二十八日。葬熊耳山。
后三年。宋云使西域歸。遇祖于蔥嶺。手攜只履。飄飄獨行。云問。師今何往。祖云。西天去。又謂云曰。汝主已厭世。云茫然東邁。暨覆命。明帝已登遐矣。孝莊即位。云具表。奏其事。旨令發壙。惟空棺只履存焉。
東土祖師
二祖慧可大師(凡三)
師問達磨。諸佛法印。可得聞乎。磨云。諸佛法印。不從人得。師云。我心未寧。乞師安心。磨云。將心來。與汝安。師沉吟。須臾云。覓心了不可得。磨云。與汝安心竟。
芭蕉云。金剛與泥人揩背。
白雲端頌云。終始覓心不可得。寥寥不見少林人。滿庭舊雪重知泠。鼻孔依前搭上唇。
師適北齊。有一居士。年逾四
【現代漢語翻譯】 甚麼是卻紹祖位？
祖師（菩提達摩，Bodhidharma）顧視慧可（Huike），告訴他說：『過去如來（Tathagata）將正法眼（正法之眼，Dharma Eye）交付給摩訶迦葉（Mahākāśyapa），輾轉付囑，傳到我這裡。我現在交付給你，你應當護持。』並授予他袈裟，作為法的信物，各有其象徵意義。慧可問：『請老師指明陳述。』祖師說：『內在傳授法印，以契合印證心性；外在交付袈裟，以確定宗旨。后二百年，止而不傳，法將周遍沙界。明白道理的人多，實行道理的人少；說理的人多，通曉道理的人少。暗中契合，秘密印證的人，成千上萬。』
聽我的偈語：『我本來到這片土地，傳法是爲了拯救迷惑的情感。一花開放五片花瓣，結果自然成就。』
祖師在後魏太和十九年，丙辰年十月初五日，端坐而逝。十二月二十八日，葬于熊耳山。
三年後，宋云（Song Yun）從西域返回，在蔥嶺（Pamir Mountains）遇到祖師，手提一隻鞋子，飄然獨行。宋云問：『老師現在要到哪裡去？』祖師說：『往西天去。』又對宋云說：『你的君主已經厭世了。』宋云茫然地向東走去，等到覆命時，明帝（Emperor Ming）已經駕崩了，孝莊帝（Emperor Xiaozhuang）即位。宋云詳細上表，奏明此事。皇帝下旨開棺，只見空棺和一隻鞋子。
東土祖師
二祖慧可大師（共三則）
慧可大師問達摩：『諸佛的法印，可以聽聞嗎？』達摩說：『諸佛的法印，不是從人那裡可以得到的。』慧可說：『我的心沒有安定，請老師為我安心。』達摩說：『把你的心拿來，我為你安。』慧可沉吟片刻，說：『我尋找心，卻找不到。』達摩說：『我已經為你安心了。』
芭蕉禪師（Ba Jiao）說：『金剛與泥人互相擦背。』
白雲端禪師（Bai Yun Duan）頌道：『從始至終尋找心都找不到，空空蕩蕩不見少林人。滿庭的舊雪，重新感到寒冷，鼻孔依然搭在嘴唇上。』
慧可大師前往北齊，有一位居士，年齡超過四十歲
【English Translation】 What is 'further inheriting the ancestral position'?
The Patriarch (Bodhidharma) looked at Huike (Huike) and told him: 'In the past, the Tathagata (Tathagata) entrusted the Dharma Eye (Eye of the True Dharma) to Mahākāśyapa (Mahākāśyapa), passing it down through successive generations to me. Now I entrust it to you, and you should protect and uphold it.' He also gave him the robe as a token of the Dharma, each having its own significance. Huike asked: 'Please, Master, explain this in detail.' The Patriarch said: 'Inwardly, the Dharma Seal is transmitted to accord with and certify the mind-nature; outwardly, the robe is given to establish the school's purpose. After two hundred years, it will cease to be transmitted, and the Dharma will pervade the realms of existence. Many will understand the doctrine, but few will practice it; many will speak of the principles, but few will comprehend them. Those who secretly accord and silently certify will number in the thousands and millions.'
Listen to my verse: 'I originally came to this land to transmit the Dharma and save those with deluded emotions. One flower opens with five petals, and the fruit naturally ripens.'
The Patriarch passed away in seated meditation on the fifth day of the tenth month of the Bingchen year, the nineteenth year of the Taihe era of the Later Wei Dynasty. On the twenty-eighth day of the twelfth month, he was buried in Xiong'er Mountain.
Three years later, Song Yun (Song Yun) returned from the Western Regions and encountered the Patriarch in the Pamir Mountains (Congling), carrying a single shoe and walking alone in a carefree manner. Song Yun asked: 'Where are you going, Master?' The Patriarch said: 'I am going to the Western Heaven.' He also said to Song Yun: 'Your ruler has already grown weary of the world.' Song Yun went eastward in confusion. When he returned to report, Emperor Ming (Emperor Ming) had already passed away, and Emperor Xiaozhuang (Emperor Xiaozhuang) had ascended the throne. Song Yun submitted a detailed report, recounting the matter. The Emperor ordered the tomb to be opened, and only an empty coffin and a single shoe were found.
Eastern Land Patriarchs
The Second Patriarch, Great Master Huike (three stories)
Master Huike asked Bodhidharma: 'Can the Dharma Seal of all Buddhas be heard?' Bodhidharma said: 'The Dharma Seal of all Buddhas cannot be obtained from another person.' Huike said: 'My mind is not at peace. Please, Master, pacify my mind.' Bodhidharma said: 'Bring your mind here, and I will pacify it for you.' Huike pondered for a moment and said: 'I search for my mind, but I cannot find it.' Bodhidharma said: 'I have already pacified your mind.'
Ba Jiao (Ba Jiao) said: 'A Vajra (diamond being) and a mud man scrub each other's backs.'
Bai Yun Duan (Bai Yun Duan) chanted: 'From beginning to end, searching for the mind, it cannot be found. Empty and vast, the person from Shaolin is not seen. The old snow in the courtyard feels cold again. The nostrils still hang over the lips.'
Master Huike went to Northern Qi. There was a layman there, over forty years old
十。詣前作禮云。弟子身纏風恙。請師懺罪。師云。將罪來。與汝懺。士良久云。覓罪性。了不可得。師云。與汝懺罪竟。宜依佛法僧住。居士云。今見和尚。已知是僧。何名佛法。師云。是心是佛。是心是法。佛法不二。僧寶亦然。居士云。今日始知。罪性不在內。不在外。不在中間。如其心然。佛法無二也。師深器之。
瑯瑘云。猶欠作云何梵在。
師即授出家剃落。易名僧璨。
付法說偈云。本來緣有地。因地種花生。本來無有種。花亦不曾生。
後於開皇十三年癸丑。三月十六日。示寂。壽一百七歲。
三祖僧璨大師(凡二)
因沙彌道信來。作禮云。愿和尚乞與解脫法門。師云。誰縛汝。云無人縛。師云。何更求解脫乎。信于言下大悟。服勤九載。
后付法眼。而說偈云。花種雖因地。從地種花生。若無人下種。花地盡無生。
師于隋煬帝。大業二年丙寅。十月十五日。為四眾。宣演法要訖。于大樹下。合掌立終。塔于本山。
四祖道信禪師(凡一)
河內司馬氏子也。師問三祖。如何是古佛心。祖云。汝今是甚麼心。師云。我今無心。祖云。汝既無心。諸佛豈有耶。師言下。頓息疑情。
自茲攝心無𥧌。脅不至席者。六十年。
【現代漢語翻譯】 現代漢語譯本 十。那人走到鑒智禪師面前，行禮說：『弟子身患疾病，請禪師為我懺悔罪過。』鑒智禪師說：『把你的罪拿來，我為你懺悔。』那人沉默良久，說：『尋找罪的本性，最終卻找不到。』鑒智禪師說：『我已經為你懺悔完畢。你應該依佛、法、僧三寶而住。』那人說：『今天見到和尚，已經知道這就是僧。什麼是佛法呢？』鑒智禪師說：『是心是佛，是心是法，佛法不是兩個東西，僧寶也是一樣。』那人說：『今天我才知道，罪的本性不在內，不在外，也不在中間，就像心一樣，佛法也沒有兩個。』鑒智禪師深深地器重他。 瑯玡覺禪師評論說：『還欠一句「作云何梵」在哪裡。』 鑒智禪師於是為他授了出家剃度的儀式，改名為僧璨（Sengcan）。 鑒智禪師付法時說偈語：『本來緣于有地，因地而種花生。本來沒有種子，花也不會曾生。』 後來在開皇十三年癸丑年三月十六日，僧璨大師示寂，享年一百零七歲。 三祖僧璨大師（共二則） 因為沙彌道信（Daoxin）前來，行禮說：『希望和尚能賜予我解脫的法門。』僧璨大師說：『誰束縛了你？』道信說：『沒有人束縛我。』僧璨大師說：『既然沒有人束縛你，那你還求解脫幹什麼呢？』道信在言語之下大悟，服侍僧璨大師九年。 後來僧璨大師將衣缽傳給道信，並說偈語：『花種雖然因為地，從地裡種花生。如果沒有人下種，花和地都不能生。』 僧璨大師在隋煬帝大業二年丙寅年十月十五日，為四眾宣講佛法要義完畢，在大樹下合掌站立而終。塔建在本山。 四祖道信禪師（共一則） 道信禪師是河內司馬氏的兒子。道信禪師問三祖僧璨大師：『什麼是古佛心？』僧璨大師說：『你現在是什麼心？』道信禪師說：『我現在沒有心。』僧璨大師說：『你既然沒有心，諸佛又怎麼會有呢？』道信禪師在言語之下，頓時消除了疑惑。 從此攝心無厭，六十年脅不挨席。
【English Translation】 English version 10. He approached, prostrated, and said, 'Disciple is afflicted with illness. Please, Master, repent my sins.' The Master said, 'Bring your sins, and I will repent them for you.' The man remained silent for a long time, then said, 'Seeking the nature of sin, it is ultimately unattainable.' The Master said, 'I have finished repenting your sins. You should abide by the Buddha, Dharma, and Sangha.' The man said, 'Today, seeing the monk, I already know this is the Sangha. What is the Buddha-Dharma?' The Master said, 'This mind is Buddha, this mind is Dharma. Buddha-Dharma are not two. The Sangha Jewel is also the same.' The man said, 'Today I begin to know that the nature of sin is not within, not without, not in between, just like the mind. Buddha-Dharma are not two either.' The Master deeply valued him. Langye (Langye Jue, a Chan master) commented, 'Still lacking the phrase, 'Where is 'Zuo Yun He Fan' (What is Brahman)?'' The Master then ordained him, shaving his head, and changed his name to Sengcan (Sengcan, the Third Patriarch of Chan Buddhism). When transmitting the Dharma, the Master spoke this verse: 'Originally, there is a ground of conditions; from the ground, the peanut grows. Originally, there is no seed; the flower also never grew.' Later, in the thirteenth year of Kaihuang, Gui Chou year, on the sixteenth day of the third month, he passed away. He lived to be one hundred and seven years old. The Third Patriarch, Master Sengcan (total of two) Because the Shami Daoxin (Daoxin, the Fourth Patriarch of Chan Buddhism) came, prostrated, and said, 'May the Master grant me the Dharma gate of liberation.' The Master said, 'Who binds you?' Daoxin said, 'No one binds me.' The Master said, 'Since no one binds you, why seek liberation?' Daoxin had a great enlightenment upon hearing these words, and served the Master for nine years. Later, the Master transmitted the Dharma eye and spoke this verse: 'Although the flower seed depends on the ground, from the ground the peanut grows. If no one sows the seed, the flower and the ground will all be without life.' The Master, during the reign of Emperor Yang of Sui, in the second year of Daye, Bingyin year, on the fifteenth day of the tenth month, after expounding the Dharma essence for the four assemblies, passed away standing under a large tree with his palms together. His stupa is located on this mountain. The Fourth Patriarch, Chan Master Daoxin (total of one) Daoxin was the son of the Sima family of Henan. The Master asked the Third Patriarch, 'What is the mind of the ancient Buddha?' The Third Patriarch said, 'What is your mind now?' Daoxin said, 'I have no mind now.' The Third Patriarch said, 'Since you have no mind, how can the Buddhas have one?' Daoxin, upon hearing these words, instantly ceased his doubts. From then on, he concentrated his mind without weariness, and for sixty years, his side never touched the mat.
一日于蘄州黃梅縣。逢一童子。骨相奇秀。異乎常童。師問之云。子何姓。云姓即有。不是常姓。師云。是何姓。云是佛性。師云。汝無姓耶。云姓空故。師默器之。即受出家落髮。俾令給侍。
后付法眼。而說偈云。花種有生地。因地花生生。大緣與信合。當生生不生。
師于高宗永徽辛亥歲。九月四日。安坐示寂。壽七十二。塔于本山。
五祖弘忍大師(凡一)
蘄州黃梅人。無父。從母姓周氏。得法之後。居破頭山。有居士盧惠能。來參。師問。汝自何來。雲嶺南。師云。欲求何事。云唯求作佛。師云。嶺南人無佛性。若為得佛。云人有南北。佛性豈然。祖默異之。乃呵云。著槽廠去。能入碓坊。腰石舂米。供眾。
師將付法。命門人呈偈。見性者付焉。有上首神秀大師。作一偈。書于廊壁間云。身是菩提樹。心如明鏡臺。時時勤拂拭。莫遣惹塵埃。師嘆云。若依此修行。亦得勝果。眾皆誦之。能聞。乃問云。誦者是何章句。同學具述其事。能云。美則美矣。了則未了。同學呵云。庸流何知。發此狂言。能云。若不信。愿以一偈和之。同學相顧而笑。能至深夜。自執燭。倩一童子。于秀偈之側。書一偈云。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。師知是能作。
【現代漢語翻譯】 現代漢語譯本：有一天，在蘄州（Qizhou，地名）黃梅縣（Huangmei County，地名），遇到一個童子，骨骼相貌奇特俊秀，與一般的孩童不同。大師問他：『你姓什麼？』童子說：『我姓「即有」，不是普通的姓。』大師問：『是什麼姓？』童子說：『是佛性（Buddha-nature）。』大師問：『你沒有姓嗎？』童子說：『姓是空（emptiness）的緣故。』大師默默地認為他是可造之材，就接受他出家剃度，讓他侍奉左右。 後來將衣缽傳給法眼禪師（Fa Yan，人名），並說了偈語：『花種有生地，因地花生生。大緣與信合，當生生不生。』 大師在高宗（Gaozong，皇帝名號）永徽（Yonghui，年號）辛亥年九月四日，安然端坐示寂（passed away），享年七十二歲，塔建在本山。 五祖弘忍大師（Hongren，人名）（共一段） 蘄州黃梅人，沒有父親，跟隨母親姓周（Zhou）。得法之後，住在破頭山（Potou Mountain，地名）。有居士盧惠能（Luhui Neng，即六祖慧能，人名）前來參拜。大師問：『你從哪裡來？』慧能說：『嶺南（Lingnan，地名）。』大師問：『想要求什麼事？』慧能說：『只求作佛（Buddha）。』大師說：『嶺南人沒有佛性，怎麼能成佛？』慧能說：『人有南北之分，佛性難道也是這樣嗎？』祖師默默地認為他與衆不同，於是呵斥說：『到槽廠（chopping room）去！』慧能就到碓坊（rice mill），腰上綁著石頭舂米，供給大眾。 大師將要傳法，命令門人呈上偈語，見到自性（true nature）的人就傳給他。有上首弟子神秀大師（Shenxiu，人名）作了一首偈語，寫在走廊的墻壁上，說：『身是菩提樹（Bodhi tree），心如明鏡臺。時時勤拂拭，莫使惹塵埃。』大師嘆息說：『如果依照這個修行，也能得到殊勝的果報。』大家都誦讀它。慧能聽到了，就問：『誦讀的是什麼章句？』同學詳細地敘述了這件事。慧能說：『好是好，但還沒有完全了悟。』同學呵斥說：『你這種平庸之輩怎麼會知道，竟然說出這種狂妄的話！』慧能說：『如果不相信，我願意用一首偈語來應和。』同學互相看著笑著。慧能到了深夜，自己拿著蠟燭，請一個童子在神秀偈語的旁邊，寫了一首偈語：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』大師知道是慧能所作。
【English Translation】 English version: One day, in Huangmei County, Qizhou, he encountered a young boy with extraordinary and handsome features, different from ordinary children. The master asked him, 'What is your surname?' The boy said, 'My surname is 'existing,' not a common surname.' The master asked, 'What surname is it?' The boy said, 'It is Buddha-nature (Buddha-nature).' The master asked, 'Do you have no surname?' The boy said, 'The surname is empty (emptiness).' The master silently recognized him as a promising talent and accepted him into the monastic order, having his head shaved and making him serve by his side. Later, he passed on the Dharma to Dharma Eye Chan Master (Fa Yan), and said a verse: 'Flower seeds have a place to grow, from the ground flowers are born. When great conditions and faith combine, what should be born is not born.' In the year of Xinhai in the Yonghui reign (Yonghui, reign title) of Emperor Gaozong (Gaozong), on the fourth day of the ninth month, the master sat peacefully and passed away (passed away), at the age of seventy-two. His stupa was built on this mountain. The Fifth Patriarch, Great Master Hongren (Hongren) (one paragraph in total) He was from Huangmei, Qizhou. He had no father and took his mother's surname, Zhou (Zhou). After obtaining the Dharma, he lived on Potou Mountain (Potou Mountain). A lay disciple, Luhui Neng (Luhui Neng, the Sixth Patriarch Huineng), came to visit. The master asked, 'Where do you come from?' Huineng said, 'Lingnan (Lingnan).' The master asked, 'What do you seek?' Huineng said, 'I only seek to become a Buddha (Buddha).' The master said, 'People from Lingnan have no Buddha-nature, how can they become Buddhas?' Huineng said, 'People have north and south, but is Buddha-nature also like that?' The Patriarch silently recognized him as extraordinary, and then scolded, 'Go to the chopping room (chopping room)!' Huineng went to the rice mill (rice mill), tied stones around his waist to pound rice, and provided for the assembly. The master was about to transmit the Dharma and ordered his disciples to present verses; he would transmit it to the one who saw their true nature (true nature). The leading disciple, Great Master Shenxiu (Shenxiu), composed a verse and wrote it on the wall of the corridor, saying: 'The body is the Bodhi tree (Bodhi tree), the mind is like a bright mirror stand. Constantly and diligently wipe it, do not let it be stained by dust.' The master sighed and said, 'If one cultivates according to this, one can also obtain excellent results.' Everyone recited it. Huineng heard it and asked, 'What are the verses being recited?' The fellow disciples described the matter in detail. Huineng said, 'It is good, but not completely understood.' The fellow disciples scolded, 'How could a mediocre person like you know, to utter such arrogant words!' Huineng said, 'If you do not believe me, I am willing to compose a verse in response.' The fellow disciples looked at each other and laughed. Huineng, late at night, held a candle himself and asked a young boy to write a verse next to Shenxiu's verse: 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' The master knew that it was composed by Huineng.
心已默之。乃謂眾云。此偈亦未見性。
深夜潛召能入室。囑之云。吾以無上微妙正法。並所傳袈裟。用付于汝。善自護持。傳付將來。無令斷絕。聽吾偈云。有情來下種。因地果還生。無情既無種。無性亦無生。能跪受衣法雲。法既受已。衣付何人。師云。達磨初來。人未之信。故傳衣以明得法之實。今信心已熟。衣乃諍端。止於汝身。不復傳也。
師付法后又四載。上元二年。告眾云。吾今事畢。時可行矣。遂安坐而寂。俗壽七十有四。塔于黃梅之東山。
六祖惠能大師(凡八)
辛州盧氏子。得法之後。晦跡于南海法性寺。偶風飏剎幡。有二僧對論。一云風動。一云幡動。往復曾未契理。師云。不是風動。不是幡動。仁者心動。二僧悚然。
雪峰云。祖師龍頭蛇尾。好與二十棒。太原孚侍立。不覺咬齒。峰云。我恁么道。也好與二十棒。
巴陵鑒云。祖師道。不是風動。不是幡動。既不是。風幡向甚麼處著。有人與祖師作主。出來與巴陵相見 雪竇云。風動幡動。既是風幡。向甚麼處著。有人與巴陵作主。出來與雪竇相見。
保寧勇頌云。蕩蕩一條官驛路。晨昏曾不禁人行。渾家不是不進步。無柰當門荊棘生。
示眾云。諸善知識。汝等各各靜心。聽吾說法
{ "translations": [ "現代漢語譯本：", "慧能大師心中已經預設了。於是對眾人說：『這首偈語也還沒有見到自性。』", "深夜裡，五祖弘忍秘密地召見慧能進入房間，囑咐他說：『我將無上微妙的正法，以及所傳的袈裟，交付給你。你要好好地守護保持，傳承下去，不要讓它斷絕。聽我的偈語：有情眾生來下種子，因地而生出果實。無情之物既然沒有種子，無自性之物也不會產生。』慧能跪著接受了衣缽，問道：『法既然已經接受了，這袈裟要交付給誰呢？』五祖說：『達磨祖師初來之時，人們不相信他，所以才傳衣作為得到佛法的憑證。現在人們的信心已經成熟，袈裟反而會引起爭端，就到你為止，不再往下傳了。』", "五祖傳法之後又過了四年，上元二年，五祖告訴眾人說：『我如今的事情已經完畢，是時候可以走了。』於是安然坐化圓寂，世俗年齡七十四歲，塔建在黃梅的東山。", "六祖惠能大師（總共八則）", "惠能大師是辛州盧氏之子。得法之後，隱居在南海法性寺。一次，寺里風吹動幡，有兩個僧人爭論。一個說是風動，一個說是幡動，往復爭論始終沒有契合真理。惠能大師說：『不是風動，不是幡動，是各位的心在動。』兩個僧人聽了，驚恐肅然。", "雪峰禪師說：『祖師是龍頭蛇尾，應該打二十棒。』太原孚禪師站在旁邊，不自覺地咬緊了牙齒。雪峰禪師說：『我這樣說，也應該打二十棒。』", "巴陵鑒禪師說：『祖師說，不是風動，不是幡動。既然不是風動幡動，那麼風和幡應該放在哪裡呢？有人能替祖師做主，出來與巴陵相見。』雪竇禪師說：『風動幡動，既然是風和幡在動，那麼風和幡應該放在哪裡呢？有人能替巴陵做主，出來與雪竇相見。』", "保寧勇禪師作頌說：『平坦寬闊的官道，從早到晚都不禁止人們通行。全家老小不是不前進，只是無奈門前長滿了荊棘。』", "惠能大師向大眾開示說：『各位善知識，你們各自靜下心來，聽我說法。』" ], "english_translations": [ "English version:", 'Huineng (the Sixth Patriarch) had already silently acknowledged this in his heart. Then he said to the assembly, \'This verse also has not seen the self-nature.\'', 'Late at night, Hongren (the Fifth Patriarch) secretly summoned Huineng into his room and instructed him, \'I am entrusting you with the unsurpassed, subtle, and correct Dharma, along with the transmitted robe. Take good care to protect and maintain it, and transmit it to the future, without allowing it to be cut off. Listen to my verse: Sentient beings come to plant seeds, from the causal ground, fruits are born again. Insentient things have no seeds, and those without self-nature also have no birth.\' Huineng knelt and received the robe and Dharma, saying, \'Now that the Dharma has been received, to whom should this robe be entrusted?\' The Fifth Patriarch said, \'When Bodhidharma (達磨) [the First Patriarch] first came, people did not believe him, so he transmitted the robe to demonstrate the reality of obtaining the Dharma. Now that people\'s faith is mature, the robe would only cause disputes. It will stop with you and not be transmitted further.\'', 'Four years after the Fifth Patriarch transmitted the Dharma, in the second year of the Shangyuan era, he told the assembly, \'My affairs are now complete, and it is time for me to depart.\' Then he sat peacefully and passed away into stillness. His secular age was seventy-four. His stupa (塔) [pagoda] is located on the eastern mountain of Huangmei (黃梅) [a place name].', 'The Sixth Patriarch Huineng (惠能) [the Sixth Patriarch] (eight cases in total)', 'Huineng (惠能) [the Sixth Patriarch] was the son of the Lu family of Xinzhou (辛州) [a place name]. After obtaining the Dharma, he lived in seclusion at the Faxing Temple (法性寺) [a temple] in the South Sea (南海) [South Sea]. Once, the temple\'s banner was fluttering in the wind. Two monks were arguing about it. One said the wind was moving, and the other said the banner was moving. They argued back and forth without reaching the truth. Huineng (惠能) [the Sixth Patriarch] said, \'It is not the wind that is moving, it is not the banner that is moving, it is your minds that are moving.\' The two monks were startled and respectful.', 'Xuefeng (雪峰) [a Zen master] said, \'The Patriarch is dragon-headed and snake-tailed; he deserves twenty blows.\' Taiyuan Fu (太原孚) [a Zen master] was standing nearby, unconsciously clenching his teeth. Xuefeng (雪峰) [a Zen master] said, \'Even if I say it like that, I also deserve twenty blows.\'', 'Baling Jian (巴陵鑒) [a Zen master] said, \'The Patriarch said, "It is not the wind that is moving, it is not the banner that is moving." Since it is neither the wind nor the banner moving, where should the wind and banner be placed? If anyone can take the Patriarch\'s place, come out and meet Baling (巴陵) [a Zen master].\' Xuedou (雪竇) [a Zen master] said, \'The wind is moving, the banner is moving. Since it is the wind and banner that are moving, where should the wind and banner be placed? If anyone can take Baling\'s (巴陵) [a Zen master] place, come out and meet Xuedou (雪竇) [a Zen master].\'', 'Baoning Yong (保寧勇) [a Zen master] composed a verse, saying, \'The broad and open official road, from morning to night, never prohibits people from passing. It\'s not that the whole family doesn\'t want to advance, but helplessly, thorns grow in front of the door.\'', 'Huineng (惠能) [the Sixth Patriarch] addressed the assembly, saying, \'Good Knowing Advisors, each of you quiet your minds and listen to my Dharma talk.\'' ] }
。汝等諸人。自心是佛。更莫狐疑。外無一物。而能建立。皆是本心。生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧。一行三昧。若於一切處。而不住相。彼相中。不生憎愛。亦不取捨。不念利益成壞等事。安閑恬靜。虛融澹薄。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。真成凈土。名一行三昧。若人具二三昧。如地有種。能含藏長養。成就其實一相一行。亦復如是。我今說法。猶如時雨。溥潤大地。汝等佛性。譬如種子。遇茲沾洽。悉皆發生。承吾旨者。決獲菩提。依吾行者。定證妙果。
示眾云。吾有一物。無頭無尾。無名無字。無背無面。諸人還識么。
時荷澤神會。出雲。是諸法之本源。乃神會之佛性。師打一棒云。這饒舌沙彌。我喚作一物尚不中。豈況本源佛性。此子向後。設有把茆蓋頭。也只成得個知解宗徒。
法眼云。古人受記人。終是不錯。如今立知解為宗。即荷澤也。
唐中宗。遣內侍薛簡詔祖。祖辭疾不赴。簡云。京師禪德皆云。欲得會道。必須坐禪習定。若不因禪定。而得解脫者。未之有也。未審如何。師云。道由心悟。豈在坐也。經云。若見如來。若坐若臥。是行邪道。何故。無所從來。亦無所去。若無生滅
【現代漢語翻譯】 現代漢語譯本： 『你們這些人，自己的心就是佛，不要再懷疑了。外面沒有一樣東西可以建立，一切都是本心生出萬種法。所以經上說：『心生種種法生，心滅種種法滅。』如果想要成就一切種智（sarvajna，佛的智慧），必須通達一相三昧（ekalakshana-samadhi，於一切法觀一相的禪定）和一行三昧（ekavyuha-samadhi，於一切行中修一行的禪定）。如果在一切處，都不執著于相，在那相中，不生憎恨和喜愛，也不取捨，不思念利益和成敗等事，安閑恬靜，虛空融合，淡泊無味，這就叫做一相三昧。如果在一切處，行住坐臥，都保持純真正直的心，不動搖道場，真正成就清凈的國土，就叫做一行三昧。如果有人具備這兩種三昧，就像土地有種子，能夠含藏、生長、成就果實一樣，一相三昧和一行三昧也是如此。我現在說法，就像及時的雨水，普遍滋潤大地。你們的佛性，就像種子，遇到這雨水的滋潤，都會生長出來。領受我的旨意的人，必定獲得菩提（bodhi，覺悟）；依照我的修行的人，必定證得妙果。』
示眾說：『我有一物，無頭無尾，無名無字，無背無面。你們認識它嗎？』
當時荷澤神會（Heze Shenhui，禪宗僧人）出來說：『這是諸法的本源，是神會的佛性。』六祖慧能大師打了他一棒，說：『你這饒舌的沙彌（sramanera，出家男子）！我說它是一物尚且不中，何況是本源佛性？這小子以後，即使搭個茅棚遮頭，也只能成為一個知解宗徒。』
法眼禪師（Fayan，禪宗僧人）說：『古人為他人授記（vyakarana，預言成佛）是不會錯的。如今把知解當作宗旨，說的就是荷澤神會。』
唐中宗（Emperor Zhongzong of Tang Dynasty）派遣內侍薛簡（Xue Jian）詔請六祖慧能大師入京，六祖慧能大師以生病為由推辭不去。薛簡說：『京城的禪師們都說，想要領會佛道，必須坐禪習定。如果不通過禪定而獲得解脫，那是沒有的事。不知道您怎麼看？』六祖慧能大師說：『道由心悟，難道在於坐嗎？經上說：『如果見如來（tathagata，佛），若坐若臥，這是在行邪道。』為什麼呢？因為如來無所從來，也無所去，若無生滅』
【English Translation】 English version: 『All of you, your own mind is Buddha, do not doubt any further. There is nothing external that can be established; all are produced by the original mind, giving rise to myriad dharmas. Therefore, the sutra says: 『When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.』 If you wish to achieve sarvajna (all-knowing wisdom of a Buddha), you must attain the ekalakshana-samadhi (samadhi of one characteristic, contemplation of the single aspect of all dharmas) and the ekavyuha-samadhi (samadhi of one practice, practicing one form of conduct in all activities). If, in all places, you do not dwell on appearances, and in those appearances, you do not generate hatred or love, nor do you accept or reject, nor do you think of profit or loss, success or failure, but remain peaceful, tranquil, empty, and detached, this is called ekalakshana-samadhi. If, in all places, whether walking, standing, sitting, or lying down, you maintain a purely upright mind, without moving from the bodhimanda (place of enlightenment), truly realizing the pure land, this is called ekavyuha-samadhi. If a person possesses these two samadhis, it is like the earth having seeds, capable of containing, nurturing, and bringing forth fruit; ekalakshana-samadhi and ekavyuha-samadhi are also like this. My teaching now is like timely rain, universally moistening the earth. Your Buddha-nature is like seeds, encountering this moisture, all will sprout. Those who receive my teachings will surely attain bodhi (enlightenment); those who follow my practice will certainly realize wondrous fruit.』
He addressed the assembly, saying: 『I have a thing, without head or tail, without name or word, without back or face. Do you recognize it?』
At that time, Heze Shenhui (a Chan monk) came forward and said: 『This is the source of all dharmas, it is Shenhui』s Buddha-nature.』 The Sixth Patriarch struck him with his staff, saying: 『You garrulous sramanera (novice monk)! I say it is a thing and it is already incorrect, how much more so to call it the source of Buddha-nature? This child, even if he builds a thatched hut to cover his head, will only become a follower of intellectual understanding.』
Fayan (a Chan monk) said: 『The ancients were never wrong in their predictions of Buddhahood (vyakarana). Now, to establish intellectual understanding as the principle, that is Heze Shenhui.』
Emperor Zhongzong of Tang Dynasty sent the eunuch Xue Jian to summon the Sixth Patriarch. The Sixth Patriarch declined, pleading illness. Xue Jian said: 『The Chan masters in the capital all say that to understand the Way, one must practice dhyana (meditation) and cultivate samadhi (concentration). If one attains liberation without dhyana and samadhi, that is unheard of. I wonder what your view is?』 The Sixth Patriarch said: 『The Way is awakened through the mind; how can it be in sitting? The sutra says: 『If you see the tathagata (Buddha), whether sitting or lying down, you are practicing a wrong path.』 Why? Because the tathagata has nowhere to come from, nor anywhere to go, if there is no arising and ceasing』
。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐耶。簡云。弟子回京。主上必問。愿和尚指示心要。傳奏聖人。及京城道學者。譬如一燈。然百千燈。冥者皆明。明明無盡。師云。道無明暗。明暗是代謝之義。明明無盡。亦是有盡。簡云。明論智慧。暗況煩惱。修道之人。儻不以智慧。照破煩惱。無始生死。憑何出離。師云。若以智慧。照破煩惱者。此是二乘見解。羊鹿等機。上智大根。悉不如是。簡云。如何是大乘見解。師云。明與無明。凡夫見二。智者了達其性無二。無二之性。即是實性。實性者。處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間。及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡云。師說不生不滅。何異外道。師云。外道所說。不生不滅。將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。欲知心要。但一切善惡。都莫思量。自然得入。清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟。禮辭還闕。奏師語。詔賜袈裟絹帛寶缽。以謝。
僧問黃梅意旨。甚麼人得。師云。會佛法人得。僧云。和尚得否。師云。我不得。僧云。和尚為甚麼不得。師云。我不會佛法。
【現代漢語翻譯】 現代漢語譯本：『這是如來清凈禪（Tathagata's pure Zen meditation）。諸法空寂（All dharmas are empty and still）。這是如來清凈坐（Tathagata's pure sitting）。究竟沒有證悟（Ultimately, there is no attainment）。何況是坐呢（How much more so is sitting itself）？』簡（Jian）說：『弟子回京（When this disciple returns to the capital），主上必定會問（the emperor will surely ask）。愿和尚指示心要（I wish the master would point out the essential teaching），傳奏給聖人（to convey to the sage），以及京城的道學者（and the scholars of the Way in the capital）。譬如一燈（It is like a single lamp），點燃百千燈（lighting hundreds and thousands of lamps），黑暗的地方都明亮起來（all darkness is illuminated）。光明明明無有窮盡（The light shines endlessly）。』師（The master）說：『道沒有明暗（The Way has no light or darkness）。明暗是新陳代謝的意義（Light and darkness are the meaning of change）。光明明明無盡（The light shines endlessly），也是有窮盡的（also has an end）。』簡（Jian）說：『明比喻智慧（Light is analogous to wisdom），暗比喻煩惱（darkness is analogous to afflictions）。修行的人（If a practitioner），如果不以智慧（does not use wisdom），照破煩惱（to illuminate and break through afflictions），無始以來的生死輪迴（how can they escape the beginningless cycle of birth and death）？憑什麼出離（What can they rely on to escape）？』師（The master）說：『如果以智慧（If you use wisdom），照破煩惱（to illuminate and break through afflictions），這是二乘（this is the view of the two vehicles），聲聞乘和緣覺乘（the Shravaka and Pratyekabuddha vehicles）的見解（view）。羊鹿等根器的人（Those of sheep and deer-like capacity are like that）。上智大根器的人（Those of superior wisdom and great capacity），完全不是這樣（are not like that at all）。』簡（Jian）說：『如何是大乘見解（What is the view of the Mahayana）？』師（The master）說：『明與無明（Light and ignorance），凡夫見為二（ordinary people see as two）。智者了達其性無二（Wise people understand that their nature is not two）。無二之性（The nature of non-duality），即是實性（is the true nature）。實性者（The true nature），處在凡愚之中而不減少（does not decrease when in the midst of ordinary fools），在賢聖之中而不增加（does not increase when in the midst of the wise and holy）。住在煩惱之中而不亂（Resides in afflictions without being disturbed），居於禪定之中而不寂靜（abides in meditation without being silent）。不斷不常（Neither continuous nor permanent），不來不去（neither coming nor going），不在中間（not in the middle），以及內外（or inside and outside）。不生不滅（Neither arising nor ceasing），性相如如（nature and appearance are thus as they are），常住不遷（permanently abiding and unmoving），名之為道（is called the Way）。』簡（Jian）說：『師父所說的不生不滅（The master speaks of non-arising and non-ceasing），和外道有什麼不同（how is that different from the external paths）？』師（The master）說：『外道所說的不生不滅（The non-arising and non-ceasing spoken of by external paths），是將滅止住生（is to stop birth with cessation），以生來顯示滅（to use birth to reveal cessation）。滅仍然不是滅（Cessation is still not cessation），生說是無生（birth is said to be non-birth）。我說的不生不滅（The non-arising and non-ceasing I speak of），本來就沒有生（originally has no birth），現在也沒有滅（and now has no cessation）。所以不同於外道（Therefore, it is different from the external paths）。想要知道心要（If you want to know the essential teaching of the mind），只要一切善惡（just do not think about all good and evil），都不要思量（naturally you will enter）。自然得入（the pure essence of mind）。清凈心體（clear and still）。湛然常寂（wonderfully functioning like the sands of the Ganges）。妙用恒沙（Jian received instruction）。簡蒙指教（and had a great awakening）。豁然大悟（He bowed and took his leave to return to the capital）。禮辭還闕（He reported the master's words to the emperor）。奏師語（The emperor issued a decree to bestow a robe, silk, and a precious bowl）。詔賜袈裟絹帛寶缽（to express his gratitude）。以謝（to express his gratitude）。』 『僧問黃梅意旨（A monk asked about the meaning of Huangmei's teaching）。甚麼人得（Who can attain it）？』師云（The master said）：『會佛法人得（Those who understand the Buddhadharma can attain it）。』僧云（The monk said）：『和尚得否（Has the master attained it）？』師云（The master said）：『我不得（I have not attained it）。』僧云（The monk said）：『和尚為甚麼不得（Why has the master not attained it）？』師云（The master said）：『我不會佛法（I do not understand the Buddhadharma）。』
【English Translation】 English version: 'This is the Tathagata's pure Zen (Tathagata's pure Zen meditation). All dharmas are empty and still (All dharmas are empty and still). This is the Tathagata's pure sitting (Tathagata's pure sitting). Ultimately, there is no attainment (Ultimately, there is no attainment). How much more so is sitting itself (How much more so is sitting itself)?' Jian (Jian) said, 'When this disciple returns to the capital (When this disciple returns to the capital), the emperor will surely ask (the emperor will surely ask). I wish the master would point out the essential teaching (I wish the master would point out the essential teaching), to convey to the sage (to convey to the sage), and the scholars of the Way in the capital (and the scholars of the Way in the capital). It is like a single lamp (It is like a single lamp), lighting hundreds and thousands of lamps (lighting hundreds and thousands of lamps), all darkness is illuminated (all darkness is illuminated). The light shines endlessly (The light shines endlessly).' The master (The master) said, 'The Way has no light or darkness (The Way has no light or darkness). Light and darkness are the meaning of change (Light and darkness are the meaning of change). The light shines endlessly (The light shines endlessly), also has an end (also has an end).' Jian (Jian) said, 'Light is analogous to wisdom (Light is analogous to wisdom), darkness is analogous to afflictions (darkness is analogous to afflictions). If a practitioner (If a practitioner) does not use wisdom (does not use wisdom) to illuminate and break through afflictions (to illuminate and break through afflictions), how can they escape the beginningless cycle of birth and death (how can they escape the beginningless cycle of birth and death)? What can they rely on to escape (What can they rely on to escape)?' The master (The master) said, 'If you use wisdom (If you use wisdom) to illuminate and break through afflictions (to illuminate and break through afflictions), this is the view of the two vehicles (this is the view of the two vehicles), the Shravaka (Shravaka) and Pratyekabuddha (Pratyekabuddha) vehicles (vehicles). Those of sheep and deer-like capacity (Those of sheep and deer-like capacity) are like that (are like that). Those of superior wisdom and great capacity (Those of superior wisdom and great capacity) are not like that at all (are not like that at all).' Jian (Jian) said, 'What is the view of the Mahayana (What is the view of the Mahayana)?' The master (The master) said, 'Light and ignorance (Light and ignorance), ordinary people see as two (ordinary people see as two). Wise people understand that their nature is not two (Wise people understand that their nature is not two). The nature of non-duality (The nature of non-duality) is the true nature (is the true nature). The true nature (The true nature) does not decrease when in the midst of ordinary fools (does not decrease when in the midst of ordinary fools), and does not increase when in the midst of the wise and holy (and does not increase when in the midst of the wise and holy). Resides in afflictions without being disturbed (Resides in afflictions without being disturbed), abides in meditation without being silent (abides in meditation without being silent). Neither continuous nor permanent (Neither continuous nor permanent), neither coming nor going (neither coming nor going), not in the middle (not in the middle), or inside and outside (or inside and outside). Neither arising nor ceasing (Neither arising nor ceasing), nature and appearance are thus as they are (nature and appearance are thus as they are), permanently abiding and unmoving (permanently abiding and unmoving), is called the Way (is called the Way).' Jian (Jian) said, 'The master speaks of non-arising and non-ceasing (The master speaks of non-arising and non-ceasing), how is that different from the external paths (how is that different from the external paths)?' The master (The master) said, 'The non-arising and non-ceasing spoken of by external paths (The non-arising and non-ceasing spoken of by external paths) is to stop birth with cessation (is to stop birth with cessation), to use birth to reveal cessation (to use birth to reveal cessation). Cessation is still not cessation (Cessation is still not cessation), birth is said to be non-birth (birth is said to be non-birth). The non-arising and non-ceasing I speak of (The non-arising and non-ceasing I speak of) originally has no birth (originally has no birth), and now has no cessation (and now has no cessation). Therefore, it is different from the external paths (Therefore, it is different from the external paths). If you want to know the essential teaching of the mind (If you want to know the essential teaching of the mind), just do not think about all good and evil (just do not think about all good and evil), naturally you will enter (naturally you will enter). The pure essence of mind (The pure essence of mind), clear and still (clear and still), wonderfully functioning like the sands of the Ganges (wonderfully functioning like the sands of the Ganges).' Jian received instruction (Jian received instruction) and had a great awakening (and had a great awakening). He bowed and took his leave to return to the capital (He bowed and took his leave to return to the capital). He reported the master's words to the emperor (He reported the master's words to the emperor). The emperor issued a decree to bestow a robe, silk, and a precious bowl (The emperor issued a decree to bestow a robe, silk, and a precious bowl) to express his gratitude (to express his gratitude).' 'A monk asked about the meaning of Huangmei's (Huangmei's) teaching (teaching). Who can attain it (Who can attain it)?' The master (The master) said, 'Those who understand the Buddhadharma (Buddhadharma) can attain it (can attain it).' The monk (The monk) said, 'Has the master attained it (Has the master attained it)?' The master (The master) said, 'I have not attained it (I have not attained it).' The monk (The monk) said, 'Why has the master not attained it (Why has the master not attained it)?' The master (The master) said, 'I do not understand the Buddhadharma (I do not understand the Buddhadharma).'
師于先天元年。告眾云。吾受忍大師衣法。今為汝說。汝等性根純熟。決定不疑。堪任大事。聽吾偈云。心地含諸種。溥雨悉皆萌。頓悟花情已。菩提果自成。
復云。其法無二。其心亦然。其道清凈。亦無諸相。汝等慎勿觀靜。及空其心。此心本凈。無可取捨。各自努力。
師于先天二年。七月一日。謂門人云。吾欲歸辛州。汝等速理舟楫。時大眾哀慕。乞師且住。師云。諸佛出現。猶示涅槃。有來必去。理固常然。吾此形骸。歸必有所。眾云。師從此去。早晚卻回。師云。葉落歸根。來時無口。
法雲秀云。非但來時無口。去時亦無鼻孔。
眾復問。師之法眼。何人傳授。師云。有道者得。無心者通。
遂歸辛州國恩寺。沐浴跏趺順寂。即其年。八月三日也。俗壽七十六。歸塔于韶州寶林。來謚大鑒禪師。
四祖道信大師旁出法嗣
金陵牛頭山法融禪師(凡二)
四祖遠觀氣象。躬自尋訪。見師端坐自若。祖問。你在此。作甚麼。師云。觀心。祖云。觀者何人。心是何物。師不能加答。祖于宴坐石上。書一佛字。師悚然。不敢坐。祖問。只這裡。別有住處。師云。後有小庵子。遂引祖至庵前。唯有虎狼異獸。祖以手指。作怕勢。師云。猶有這個在。祖云
【現代漢語翻譯】 現代漢語譯本： 六祖大師于先天元年，告訴眾人說：『我接受了忍大師的衣缽和法，現在為你們解說。你們的性根純熟，決定不會疑惑，堪當重任。聽我的偈子說：心地含藏各種種子，普降甘霖都能萌芽。一旦頓悟了花的實情，菩提之果自然成就。』 又說：『佛法沒有兩樣，心也是一樣。修道的道路清凈，也沒有各種表象。你們千萬不要執著于觀靜，以及刻意使心空無一物。這顆心本來就是清凈的，沒有什麼可以取捨的。各自努力修行吧。』 六祖大師于先天二年七月初一，對門人說：『我想要回到辛州去，你們快點準備船隻。』當時大眾哀傷不捨，懇求大師暫且留下。大師說：『諸佛示現於世，尚且還要示現涅槃，有來就必定有去，這是理所當然的。我這個形骸，迴歸之處必定有所歸屬。』眾人說：『大師從此離去，何時才能回來呢？』大師說：『葉落歸根，來的時候沒有口。』 法雲、秀云說：『不只是來的時候沒有口，去的時候也沒有鼻孔。』 眾人又問：『大師的法眼，由何人傳授？』大師說：『有道之人才能得到，無心之人才能通達。』 於是回到辛州國恩寺，沐浴后跏趺而坐，安詳圓寂。就在那一年八月初三。世俗年齡七十六歲。歸葬于韶州寶林寺的塔中。後來朝廷賜謚號為大鑒禪師。 四祖道信大師旁出的法嗣： 金陵牛頭山法融禪師（共二位） 四祖遙觀氣象，親自前去尋訪。見到法融禪師端坐自若。四祖問道：『你在這裡，做什麼？』法融禪師說：『觀心。』四祖說：『觀的是什麼人？心又是什麼東西？』法融禪師不能回答。四祖在宴坐的石頭上，寫了一個『佛』字。法融禪師驚恐，不敢坐。四祖問：『只有這裡，沒有別的地方可以住嗎？』法融禪師說：『後面有個小茅庵。』於是引導四祖到茅庵前，只見虎狼等奇異野獸。四祖用手指，做出害怕的樣子。法融禪師說：『還有這個在啊。』四祖說：
【English Translation】 English version: The Master, in the first year of Xiantian (712 AD), told the assembly: 'I received the robe and Dharma from Great Master Ren (Hongren), and now I will explain it to you. Your inherent nature is pure and mature, and you are definitely without doubt, capable of great undertakings. Listen to my verse: The field of the mind contains all kinds of seeds; abundant rain causes them all to sprout. Once the true nature of the flower is suddenly realized, the Bodhi fruit will naturally be achieved.' He further said: 'The Dharma is not two, and the mind is also the same. The path of practice is pure, and there are no appearances. You must be careful not to fixate on observing stillness or emptying the mind. This mind is inherently pure, and there is nothing to accept or reject. Each of you should strive diligently.' In the second year of Xiantian (713 AD), on the first day of the seventh month, the Master said to his disciples: 'I wish to return to Xinzhou. Prepare the boat quickly.' At that time, the assembly was filled with sorrow and begged the Master to stay. The Master said: 'Even Buddhas appear and still demonstrate Nirvana. Where there is coming, there must be going; this is the natural order. This physical body of mine must have a place to return to.' The assembly said: 'Master, after you leave, when will you return?' The Master said: 'Leaves fall and return to their roots; when coming, there is no mouth.' Fayun and Xiuyun said: 'Not only is there no mouth when coming, but there is also no nostril when going.' The assembly further asked: 'Who has received the transmission of the Master's Dharma Eye?' The Master said: 'One who has the Dao obtains it; one who is without mind penetrates it.' Thereupon, he returned to Guoen Temple in Xinzhou, bathed, sat in the lotus position, and peacefully passed away. It was on the third day of the eighth month of that year. His secular age was seventy-six. He was entombed in a stupa at Baolin Temple in Shaozhou. Later, he was posthumously honored with the title 'Dajian Chan Master'. Collateral Dharma Heirs of the Fourth Patriarch, Great Master Daoxin: Chan Master Farong of Niutou Mountain in Jinling (two in total) The Fourth Patriarch observed the auspicious signs from afar and personally went to seek him out. He saw the Master (Farong) sitting upright and composed. The Patriarch asked: 'What are you doing here?' The Master said: 'Observing the mind.' The Patriarch said: 'Who is observing, and what is the mind?' The Master could not answer. The Patriarch wrote the character 'Buddha' on the meditation stone. The Master was startled and dared not sit. The Patriarch asked: 'Is there no other place to stay besides here?' The Master said: 'There is a small hermitage behind.' Thereupon, he led the Patriarch to the front of the hermitage, where only tigers, wolves, and strange beasts were present. The Patriarch pointed with his finger, making a gesture of fear. The Master said: 'There is still this.' The Patriarch said:
。這個是甚麼。師于言下有省。乃稽首。請說真要。祖云。夫百千法門。同歸方寸。河沙妙德。總在心源。一切戒門定門慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。今汝已得。更無少欠。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用。快樂無憂。故名為佛。師云。心既具足。何者是佛。何者是心。祖云。非心不問佛。問佛非不心。師云。既不作觀行。于境起時。如何對治。祖云。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾授璨大師頓教法門。今付于汝。後有五人。紹汝玄化。
邑宰蕭元善問。恰恰用心時。若為安穩好。師云。恰恰用心時。恰恰無心用。曲談名相勞。直說無煩重。無心恰恰用。常用恰恰無。欲識無心處。不與有心殊。
牛頭第二世
金陵牛頭山法融禪師法嗣
金陵牛頭智巖禪師(凡一)
曲阿華氏子。初為隋郎將。累有戰功。后
【現代漢語翻譯】 現代漢語譯本： 』這個是什麼？』 禪師在聽聞這些話后，當下有所領悟，於是叩拜，請求開示真正的要旨。祖師說：』那成百上千的法門，最終都歸於這方寸之心；如恒河沙數般眾多的微妙功德，都存在於這心的本源。一切戒律之門、禪定之門、智慧之門，神通變化，全部自身具備，不離你的心。一切煩惱和業障，本來就是空寂的。一切因果，都如同夢幻。沒有三界可以逃離，沒有菩提可以追求。人和非人，其本性與表象是平等的。大道空虛開闊，斷絕思慮。這樣的法，現在你已經得到了，不再缺少什麼，與佛有什麼區別？再沒有其他什麼法了。你只需任隨自心自在，不要作意觀想，也不要刻意澄凈心念，不要生起貪婪和嗔恨，不要懷有憂愁和顧慮。坦蕩無礙，任意縱橫。不做任何善事，也不做任何惡事。行走、站立、坐著、躺著，接觸到任何事物，遇到任何因緣，都是佛的妙用，快樂無憂，所以稱為佛。』 禪師問：』心既然具足一切，那麼什麼是佛？什麼又是心呢？』 祖師說：』不是心就不能問佛，問佛就離不開心。』 禪師問：』既然不作意觀想，那麼當外境生起時，該如何應對呢？』 祖師說：』外境的顯現沒有好壞之分，好壞的分別產生於心。心中若不強加分別和命名，虛妄的情感從何而起呢？虛妄的情感既然不生起，那麼真心自然遍知一切。你只需隨心自在，無需再作任何應對，這就叫做常住法身，沒有變異。我將頓悟的法門傳授給璨大師（指僧璨），現在傳給你。以後會有五個人，繼承你的玄妙教化。』 縣令蕭元善問道：』恰恰在用心的時候，怎樣才能安穩呢？』 禪師說：』恰恰在用心的時候，恰恰是無心可用。委婉地談論名相是徒勞的，直接說就是沒有煩惱和負擔。無心恰恰在起作用，常用卻恰恰是無心。想要認識無心之處，它與有心並沒有什麼不同。』 牛頭宗第二代 金陵牛頭山法融禪師的法嗣 金陵牛頭智巖禪師（共一位） 是曲阿縣華氏的兒子。起初是隋朝的郎將，多次立下戰功，後來...
【English Translation】 English version: 'What is this?' The Chan master, upon hearing these words, immediately had an awakening. He then prostrated himself and requested the true essence to be explained. The Patriarch said, 'The hundreds and thousands of Dharma gates ultimately return to this square inch of the heart; the countless wonderful virtues, like the sands of the Ganges, are all within the source of the mind. All the gates of precepts, the gates of samadhi, the gates of wisdom, and the supernatural transformations are all fully possessed within oneself, inseparable from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms to escape from, no Bodhi to seek. Humans and non-humans are equal in nature and appearance. The Great Path is vast and empty, cutting off thought and deliberation. This Dharma, you have now obtained, lacking nothing, what difference is there between you and the Buddha? There is no other Dharma. You only need to let your mind be free and at ease, do not engage in contemplation, nor deliberately purify your mind, do not give rise to greed and anger, do not harbor sorrow and worry. Be open and unhindered, free and unrestrained. Do not do any good deeds, nor do any evil deeds. Walking, standing, sitting, lying down, encountering anything, meeting any conditions, all are the wonderful functions of the Buddha, happy and without worry, therefore it is called Buddha.' The Chan master asked, 'Since the mind is complete with everything, then what is Buddha? What is the mind?' The Patriarch said, 'Without the mind, one cannot ask about the Buddha; asking about the Buddha cannot be separated from the mind.' The Chan master asked, 'Since one does not engage in contemplation, how should one deal with external circumstances when they arise?' The Patriarch said, 'External circumstances have no good or bad, the distinction between good and bad arises from the mind. If the mind does not forcibly make distinctions and names, from where do false emotions arise? Since false emotions do not arise, then the true mind naturally knows everything. You only need to let your mind be free and at ease, without any further remedies, this is called the permanent Dharma body, without change. I transmitted the sudden enlightenment Dharma gate to Great Master Can (Sengcan), and now I transmit it to you. Later there will be five people who will inherit your profound teachings.' The county magistrate Xiao Yuanshan asked, 'Precisely when using the mind, how can one be stable and well?' The Chan master said, 'Precisely when using the mind, it is precisely when there is no mind to use. To talk about names and appearances indirectly is laborious, to speak directly is without trouble and burden. No mind is precisely when it is being used, constant use is precisely when there is no mind. If you want to know the place of no mind, it is no different from having a mind.' The Second Generation of the Niutou School The Dharma Successor of Chan Master Farong of Niutou Mountain in Jinling Chan Master Zhiyan of Niutou in Jinling (Total of one) He was the son of the Hua family of Qu'a County. Initially, he was a Lang general of the Sui Dynasty, repeatedly making military achievements, and later...
乞出家。入舒州皖公山。從寶月禪師。為弟子。嘗在谷中入定。山水瀑漲。師怡然不動。其水自退。
有昔同軍者二人。訪師。既相見。謂師云。郎將狂邪。何為住此。師云。我狂欲惺。君狂正發。嗜色淫聲。貪榮冒寵。流轉生死。何由自出。二人感悟而去。
師后謁融禪師。發明大事。融謂師云。吾授信大師真訣。所得俱忘。設有一法。過於涅槃。吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。
牛頭三世四世無機緣。
牛頭第五世
金陵牛頭法威禪師法嗣
潤州鶴林玄素禪師(凡一)
本郡延陵馬氏子。
有僧敲門。師云。誰。僧云。是僧。師云。莫道是僧。佛來也不著。僧云。為甚麼不著。師云。無棲泊處。
鼓山永云。鶴林只解把定封疆。不能隨高就下。山僧即不然。方丈門八字打開了也。僧來佛來。了無掛礙。何故如此。家無小使。不成君子。
宣州安國玄挺禪師(凡二)
初參五祖忍禪師。侍立次。有講華嚴僧。問五祖。真性緣起。其義云何。祖默然。師遽云。大德正興一念問時。是真性緣起。其僧。言下大悟。
妙喜云。未興一念問時。不可無緣起也。時有僧云。未興一念問時。喚甚麼。作緣
【現代漢語翻譯】 現代漢語譯本： 他乞求出家，進入舒州（Shuzhou）的皖公山（Wan Gong Mountain），跟隨寶月禪師（Baoyue Chanshi）做弟子。他曾經在山谷中入定，山洪暴發，但他怡然不動，洪水自己退去。 從前一同當兵的兩個人來拜訪他。見面后，對他說：『郎將（Lang Jiang，軍銜名）狂妄邪惡，你為什麼住在這裡？』禪師說：『我狂是爲了醒悟，你們的狂正發作。貪戀美色淫樂，貪圖榮華權勢，在生死輪迴中流轉，怎麼能自己解脫？』二人聽後有所感悟，便離開了。 後來，禪師拜見融禪師（Rong Chanshi），開悟了大事。融禪師對他說：『我傳授了信大師（Xin Dashi）的真訣，所得全部忘卻。即使有一法，勝過涅槃（Nirvana），我說來也如同夢幻。一粒塵埃飛起就能遮蔽天空，一棵小草落下就能覆蓋大地。你現在已經超越了這種見解，我還能說什麼呢？』 牛頭（Niu Tou，山名，也指牛頭宗）前三世、四世沒有機緣。 牛頭第五世 金陵（Jinling）牛頭法威禪師（Niu Tou Fawei Chanshi）的法嗣（Fasi，指繼承人） 潤州（Runzhou）鶴林玄素禪師（Helin Xuansu Chanshi）（共一條） 本郡延陵（Yanling）馬氏之子。 有僧人敲門。禪師問：『誰？』僧人說：『是僧。』禪師說：『莫說是僧，佛來了也不留。』僧人問：『為什麼不留？』禪師說：『沒有棲身之處。』 鼓山永云（Gushan Yongyun）說：『鶴林（Helin）只懂得把守疆界，不能隨高就下。我則不然，方丈（Fangzhang，寺院住持的住所）的門大開著。僧人來佛來，都沒有任何掛礙。為什麼這樣？因為家裡沒有小吏，就不能成為君子。』 宣州（Xuanzhou）安國玄挺禪師（Anguo Xuanting Chanshi）（共兩條） 起初參拜五祖忍禪師（Wuzu Ren Chanshi）。侍立時，有講解《華嚴經》（Huayan Jing）的僧人問五祖：『真性緣起（Zhenxing Yuanqi），它的含義是什麼？』五祖沉默不語。禪師立刻說：『大德（Dade，對僧人的尊稱）正在興起一念發問時，就是真性緣起。』那位僧人當即大悟。 妙喜（Miaoxi）說：『未興起一念發問時，也不可沒有緣起。』當時有僧人問：『未興起一念發問時，叫什麼作緣？』
【English Translation】 English version: He begged to leave home and entered Wan Gong Mountain in Shuzhou, becoming a disciple of Chan Master Baoyue (Baoyue Chanshi). He once entered samadhi in a valley. The mountain torrents rose, but he remained unmoved, and the water receded on its own. Two former comrades-in-arms visited him. Upon meeting, they said to the master, 'The Lang Jiang (Lang Jiang, a military rank) is mad and evil, why do you live here?' The master said, 'My madness is for awakening, your madness is just erupting. You crave beauty and lewd sounds, covet glory and power, and drift in the cycle of birth and death. How can you free yourselves?' The two were moved and left. Later, the master visited Chan Master Rong (Rong Chanshi) and awakened to the great matter. Chan Master Rong said to him, 'I have transmitted the true secret of Master Xin (Xin Dashi), and all that was gained has been forgotten. Even if there were a dharma surpassing Nirvana (Nirvana), my speaking of it would be like a dream. A single speck of dust flying can obscure the sky, a single blade of grass falling can cover the earth. You have now surpassed this view, what more can I say?' Niu Tou (Niu Tou, mountain name, also refers to the Niu Tou School) in the first three and four lifetimes had no opportunity. Niu Tou, the fifth generation Dharma successor (Fasi, refers to successor) of Chan Master Fawei of Niu Tou (Niu Tou Fawei Chanshi) in Jinling. Chan Master Xuansu of Helin (Helin Xuansu Chanshi) in Runzhou (total of one) A son of the Ma family of Yanling (Yanling) in this prefecture. A monk knocked on the door. The master said, 'Who is it?' The monk said, 'It is a monk.' The master said, 'Don't say it's a monk, even if the Buddha comes, I won't keep him.' The monk asked, 'Why not keep him?' The master said, 'There is no place to dwell.' Yongyun of Gushan (Gushan Yongyun) said, 'Helin (Helin) only knows how to guard the borders, and cannot adapt to the situation. I am not like that. The door of the abbot's room (Fangzhang, the residence of the abbot of the monastery) is wide open. Whether monks or Buddhas come, there are no obstacles. Why is this so? Because there are no petty officials in the house, one cannot become a gentleman.' Chan Master Xuanting of Anguo (Anguo Xuanting Chanshi) in Xuanzhou (total of two) Initially, he visited Chan Master Ren of the Fifth Ancestor (Wuzu Ren Chanshi). While standing in attendance, a monk lecturing on the Avatamsaka Sutra (Huayan Jing) asked the Fifth Ancestor, 'What is the meaning of True Nature Dependent Arising (Zhenxing Yuanqi)?' The Fifth Ancestor remained silent. The master immediately said, 'When the venerable (Dade, honorific title for monks) is raising a thought to ask, that is True Nature Dependent Arising.' That monk immediately had a great awakening. Miaoxi (Miaoxi) said, 'Even when a thought has not arisen to ask, there cannot be no dependent arising.' At that time, a monk asked, 'When a thought has not arisen to ask, what is it called dependent?'
起。妙喜云。我也只要你恁么道。
僧問。南宗自何而立。師云。正宗無南北。
舒州天柱山崇慧禪師(凡二)
彭州陳氏子。
僧問。達磨未來此土。還有佛法也無。師云。未來即且致。即今事作么生。云某甲不會。乞師指示。師云。萬古長空。一朝風月。又云會么。云不會。師云。自己分上作么生。幹他達磨來與未來作么生。他家大似賣卜漢相似。見汝不會。為汝錐破卦文。才生吉兇。盡在汝分上。一切自看。
時有僧問。如何是解卜底人。師云。汝才出門時。便不中也。
僧問。如何是天柱家風。師云。時有白雲來閉戶。更無風月四山流。
問宗門中事。請師舉唱。師云。石牛長吼真空外。木馬嘶時月隱山。
金陵牛頭第六世
金陵牛頭慧忠禪師法嗣
天臺佛窟巖惟則禪師(凡二)
京兆孫氏子。
示眾云。天地無物也。我無物也。然未嘗無物。斯則聖人如影。百年如夢。孰為生死哉。至人以是獨照。能為萬物之主。吾知之矣。汝知之乎。
僧問。如是那羅延箭。師云。中的也。
潤州鶴林玄素禪師法嗣
杭州徑山道欽禪師(凡五)
蘇州崑山朱氏子。
唐代宗詔師。至闕下。親加禮敬。
【現代漢語翻譯】 現代漢語譯本： 起。妙喜（人名）說：『我只要你這麼說。』
僧人問：『南宗（禪宗的一個派別）從何而立？』 師父說：『正宗沒有南北之分。』
舒州天柱山崇慧禪師（共兩則）
彭州陳氏之子。
僧人問：『達磨（菩提達摩，禪宗初祖）未來此土（中國）之前，還有佛法嗎？』 師父說：『未來暫且不論，現在的事情怎麼樣？』 僧人說：『我不會，請師父指示。』 師父說：『萬古長空，一朝風月。』 又問：『會了嗎？』 僧人說：『不會。』 師父說：『自己分上的事情怎麼樣，幹他達磨來與不來什麼事？ 他家很像賣卜的人，見你不會，為你錐破卦文，才生出吉兇，全在你自己。一切自己看。』
當時有僧人問：『如何是解卜的人？』 師父說：『你才出門時，就不中了。』
僧人問：『如何是天柱（天柱山）家風？』 師父說：『時有白雲來閉戶，更無風月四山流。』
問宗門中的事，請師父舉唱。師父說：『石牛長吼真空外，木馬嘶時月隱山。』
金陵牛頭第六世
金陵牛頭慧忠禪師法嗣
天臺佛窟巖惟則禪師（共兩則）
京兆孫氏之子。
示眾說：『天地沒有物，我也沒有物，然而未嘗沒有物。這就是聖人如影，百年如夢。誰是生死呢？至人因此獨自照亮，能為萬物之主。我知道了。你們知道嗎？』
僧人問：『如是那羅延箭（威力強大的箭）？』 師父說：『中的也。』
潤州鶴林玄素禪師法嗣
杭州徑山道欽禪師（共五則）
蘇州崑山朱氏之子。
唐代宗詔師，至闕下，親加禮敬。
【English Translation】 English version: Qi. Miaoxi (name of a person) said, 'I only want you to say it like that.'
A monk asked, 'From what does the Southern School (a branch of Chan Buddhism) establish itself?' The master said, 'The orthodox school has no north or south.'
Chan Master Chonghui of Tianzhu Mountain in Shuzhou (two entries in total)
The son of the Chen family of Pengzhou.
A monk asked, 'Before Dharma (Bodhidharma, the first patriarch of Chan Buddhism) came to this land (China), was there Buddha-dharma?' The master said, 'Let's put aside the matter of whether he came or not. What about the present situation?' The monk said, 'I don't understand. Please instruct me, Master.' The master said, 'Eternal vast sky, a fleeting breeze and moon.' He then asked, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'What about your own affairs? What does it matter whether Dharma comes or not? He is very much like a fortune teller. Seeing that you don't understand, he pierces the hexagram text for you, and only then do good and bad omens arise, all of which are up to you. Look at everything yourself.'
At that time, a monk asked, 'What is a person who understands divination?' The master said, 'The moment you step out the door, you are already wrong.'
A monk asked, 'What is the family style of Tianzhu (Tianzhu Mountain)?' The master said, 'Sometimes white clouds come to close the door, and there is no more breeze and moon flowing through the four mountains.'
Asking about matters within the Zen school, please Master, expound. The master said, 'The stone ox roars loudly outside of true emptiness, and when the wooden horse neighs, the moon hides in the mountains.'
The sixth generation of Jinling Niutou
Dharma successor of Chan Master Huizhong of Jinling Niutou
Chan Master Weize of Fotuyan in Tiantai (two entries in total)
The son of the Sun family of Jingzhao.
Instructing the assembly, he said, 'Heaven and earth have no things, and I have no things, yet there is never a time when there are no things. Thus, the sage is like a shadow, and a hundred years are like a dream. Who is birth and death? The perfect person illuminates alone with this, and can be the master of all things. I know it. Do you know it?'
A monk asked, 'Like the Narayana arrow (a powerful arrow)?' The master said, 'It hits the mark.'
Dharma successor of Chan Master Xuansu of Helin in Runzhou
Chan Master Daoqin of Jingshan in Hangzhou (five entries in total)
The son of the Zhu family of Kunshan in Suzhou.
Emperor Daizong of the Tang Dynasty summoned the master to the palace and personally paid respects.
一日師在大內。見帝來。乃起立。帝云。師何以起。師云。檀越。何得向四威儀中。見貧道也。
馬大師。令人送書到。師開緘。見一圓相。索筆。就圓相中。著一點。卻封回。
后。忠國師聞云。欽師猶被馬祖惑。
雪竇云。徑山被惑。且置。若呈似忠國師。別作個甚麼伎倆。免被惑去。
有老宿云。當時坐卻便休。
又有道。但與劃破。
若恁么。只是不識羞。敢謂天下老師。各具金剛眼睛。廣作神通變化。還免得么。雪竇見處。也要諸方共知。只這馬師畫出。早自惑了也。
馬大師。令智藏問。十二時中。以何為境。師云。待汝回去時有信。藏云。只今便回去。師云。傳語馬大師。卻須問取曹溪。
崔趙公問。弟子今欲出家。得否。師云。出家乃大丈夫事。非將相之所能為。公於是有省。
僧問。如何是道。師云。山上有鯉魚。水裡有蓬塵。問如何是祖師西來意。師云。汝問不當。云如何得當去。師云。待吾滅后。向汝道。
金陵牛頭第七世
天臺佛窟巖惟則禪師法嗣
天臺云居 智禪師(凡一)
有僧繼宗問。見性成佛。其義云何。師云。清凈之性。本來湛然。無有動搖。不屬有無凈穢。長短取捨。體自翛然。如是明見。
【現代漢語翻譯】 現代漢語譯本： 一日，欽山禪師在大內（皇宮）里。皇帝來了，禪師就站了起來。皇帝說：『禪師為何要站起來？』禪師說：『檀越（施主，這裡指皇帝），你怎麼能在行住坐臥四威儀中，還見到貧道（謙稱）呢？』 馬大師（馬祖道一禪師）派人送來一封信。欽山禪師打開信，見信中畫了一個圓圈。於是拿起筆，在圓圈中點了一點，又封好送了回去。 後來，忠國師（一位有名的禪師）聽說這件事，說：『欽山禪師還是被馬祖（馬祖道一禪師）迷惑了。』 雪竇禪師評論說：『徑山（欽山禪師）被迷惑，暫且不論。如果拿這件事去問忠國師，他會用什麼伎倆，才能免於被迷惑呢？』 有位老修行說：『當時坐下不理會，也就沒事了。』 又有人說：『只要把那個圓圈劃破就行了。』 如果這樣做，只是不知羞恥。怎敢說天下老師，各個都具有金剛眼睛，廣作神通變化，就能免於被迷惑嗎？雪竇禪師的看法，也要讓各位都知道。只是馬祖（馬祖道一禪師）畫出那個圓圈，早就已經迷惑人了。 馬大師（馬祖道一禪師）讓智藏（弟子）去問欽山禪師：『十二時中（一天之中），以什麼為境界？』欽山禪師說：『等你回去的時候，自有訊息。』智藏（弟子）說：『我現在就回去。』欽山禪師說：『替我傳話給馬大師（馬祖道一禪師），這件事還須問取曹溪（六祖慧能）。』 崔趙公問：『弟子現在想出家，可以嗎？』欽山禪師說：『出家乃大丈夫事，不是將相所能為的。』崔趙公因此有所領悟。 有僧人問：『如何是道？』欽山禪師說：『山上有鯉魚，水裡有蓬草。』又問：『如何是祖師西來意？』欽山禪師說：『你問得不對。』僧人問：『如何才能問得對呢？』欽山禪師說：『等我死後，再告訴你。』 金陵牛頭第七世 天臺佛窟巖惟則禪師法嗣 天臺云居智禪師(凡一) 有僧人繼宗問：『見性成佛，是什麼意思？』欽山禪師說：『清凈的自性，本來就是湛然明凈的，沒有動搖，不屬於有無、乾淨污穢、長短取捨。本體自然而然。像這樣明白地見到，』
【English Translation】 English version: One day, Zen Master Qinshan was in the imperial palace. The Emperor came, and the Master stood up. The Emperor said, 'Why does the Master stand up?' The Master said, 'Your Majesty (Danyue, meaning benefactor, here referring to the Emperor), how can you still see this humble monk (a modest way to refer to oneself) amidst the four dignities of walking, standing, sitting, and lying down?' Great Master Ma (Zen Master Mazu Daoyi) sent someone to deliver a letter. Zen Master Qinshan opened the letter and saw a circle drawn in it. He then picked up a brush, put a dot in the middle of the circle, sealed it, and sent it back. Later, National Teacher Zhong (a famous Zen master) heard about this and said, 'Zen Master Qinshan is still being deluded by Mazu (Zen Master Mazu Daoyi).' Zen Master Xuedou commented, 'Whether Jingshan (Zen Master Qinshan) is deluded or not, let's put that aside. If this matter were presented to National Teacher Zhong, what kind of trick would he use to avoid being deluded?' An old practitioner said, 'At that time, he should have just sat down and ignored it, and then nothing would have happened.' Someone else said, 'He should have just torn the circle apart.' If you do that, it's just being shameless. How dare you say that all the teachers in the world, each possessing vajra eyes and performing vast supernatural transformations, could avoid being deluded? Zen Master Xuedou's view is that everyone should know. Just by drawing that circle, Great Master Ma (Zen Master Mazu Daoyi) had already deluded people. Great Master Ma (Zen Master Mazu Daoyi) had Zhizang (a disciple) ask Zen Master Qinshan, 'What is taken as the realm in the twelve periods of the day (throughout the day)?' Zen Master Qinshan said, 'When you return, you will have news.' Zhizang (the disciple) said, 'I will return now.' Zen Master Qinshan said, 'Relay my message to Great Master Ma (Zen Master Mazu Daoyi) that this matter must be asked of Caoxi (the Sixth Patriarch Huineng).' Cui Zhao Gong asked, 'This disciple now wishes to become a monk. Is it permissible?' Zen Master Qinshan said, 'Becoming a monk is a matter for great heroes, not something that generals and ministers can do.' Cui Zhao Gong then had an awakening. A monk asked, 'What is the Dao?' Zen Master Qinshan said, 'There are carp in the mountains, and tumbleweeds in the water.' He then asked, 'What is the meaning of the Patriarch's coming from the West?' Zen Master Qinshan said, 'Your question is not appropriate.' The monk asked, 'How can I ask appropriately?' Zen Master Qinshan said, 'I will tell you after I die.' The Seventh Generation of Jinling Niutou Dharma Successor of Zen Master Weize of the Buddha Cave Rock of Tiantai Zen Master Zhi of Yunju, Tiantai (Total of One) A monk, Jizong, asked, 'What does it mean to see one's nature and become a Buddha?' Zen Master Qinshan said, 'The pure nature is originally clear and still, without movement or disturbance. It does not belong to existence or non-existence, purity or impurity, length or shortness, acceptance or rejection. Its essence is naturally free. To see this clearly, '
乃名見性。性即佛。佛即性。故云見性成佛。僧云。性既清凈。不屬有無。因何有見。師云。見無所見。僧云。既無所見。何更有見。師云。見處亦無。僧云。如是見時。是誰之見。師云。無有能見者。僧云。究竟其理如何。師云。汝知否。妄計為有。即有能所。乃得名迷。隨見生解。便墮生死。明見之人。即不然。終日見而未嘗見。求其見處。體相不可得。能所俱絕。名為見性。僧云。此性遍一切處否。師云。無處不遍。僧云。凡夫具否。師云。尚言無處不遍。豈有凡夫而不具乎。僧云。因何諸佛菩薩。不被所拘。凡夫獨縈于苦。何曾得遍。師云。凡夫于染凈性中。計有能所。即墮生死。諸佛大士。善知清凈性中。不屬有無。即能所不立。僧云。若如是說。即有能了不了人。師云。了尚不可得。豈有能了人乎。僧云。至理如何。師云。我以要言之。汝即應念。清凈性中。無有凡聖。亦無了不了人。凡之與聖。二俱是名。若隨名生解。即墮生死。若知假名不實。即無有當名者。
又云。此是極究竟處。若云我能了。彼不能了。即是大病。見有凈穢凡聖。亦是大病。作無凡聖解。又屬撥無因果。見有清凈性可棲止。亦是大病。作不棲止解。亦是大病。然清凈性中。雖無動搖。具不壞方便應用及興慈運悲。如是興運
【現代漢語翻譯】 現代漢語譯本 這就叫做『見性』（認識自性）。自性即是佛。佛即是自性。所以說『見性成佛』。僧人問：『自性既然清凈，不屬於有和無，為什麼會有『見』呢？』 師父說：『見而無所見。』 僧人問：『既然無所見，為什麼還說『見』呢？』 師父說：『見處也是沒有的。』 僧人問：『像這樣見的時候，是誰的見呢？』 師父說：『沒有能見者。』 僧人問：『究竟其理如何？』 師父說：『你知不知道，妄自執著為有，就有了能見和所見的分別，這就叫做迷惑。隨著見解而生出理解，便會墮入生死輪迴。明白真見的人，就不是這樣。終日都在見，卻好像未曾見過。追尋那見處，其本體和現象都不可得。能見和所見都斷絕了，就叫做見性。』 僧人問：『這個自性遍佈一切處嗎？』 師父說：『沒有哪個地方不遍佈。』 僧人問：『凡夫也具備嗎？』 師父說：『既然說沒有哪個地方不遍佈，難道會有凡夫而不具備嗎？』 僧人問：『為什麼諸佛菩薩，不被（自性）所束縛，而凡夫卻獨自被痛苦纏繞，何時才能得到遍佈呢？』 師父說：『凡夫在染污和清凈的自性中，執著于能和所的分別，就會墮入生死輪迴。諸佛大士，善於瞭解清凈自性中，不屬於有和無，就能不建立能見和所見的對立。』 僧人問：『如果這樣說，就有能了悟和不能了悟的人了？』 師父說：『了悟尚且不可得，哪裡會有能了悟的人呢？』 僧人問：『至高的道理是什麼？』 師父說：『我用簡要的話來說，你應當立刻明白。清凈自性中，沒有凡夫和聖人，也沒有能了悟和不能了悟的人。凡夫和聖人，都只是名稱而已。如果隨著名稱而生出理解，就會墮入生死輪迴。如果知道假名不真實，就沒有可以被稱作什麼的人。』
又說：『這是最究竟的地方。如果說『我能了悟，他不能了悟』，這就是大病。認為有清凈和污穢、凡夫和聖人，也是大病。認為沒有凡夫和聖人的理解，又屬於否定因果。認為有清凈自性可以棲息停留，也是大病。認為沒有棲息停留的理解，也是大病。然而清凈自性中，雖然沒有動搖，卻具備不壞的方便應用，以及發起慈悲之心。像這樣發起和運用。
【English Translation】 English version This is called 'seeing the nature' (recognizing one's own nature). The nature is the Buddha. The Buddha is the nature. Therefore, it is said, 'seeing the nature becomes Buddha.' The monk asked, 'Since the nature is pure and does not belong to existence or non-existence, why is there 'seeing'?' The master said, 'Seeing without seeing anything.' The monk asked, 'Since there is no seeing, why do you still say 'seeing'?' The master said, 'The place of seeing is also non-existent.' The monk asked, 'When seeing like this, whose seeing is it?' The master said, 'There is no one who can see.' The monk asked, 'What is the ultimate principle?' The master said, 'Do you know that falsely clinging to existence creates the distinction between the seer and the seen, which is called delusion. Following views and generating understanding leads to falling into the cycle of birth and death. Those who clearly see are not like this. They see all day long but as if they have never seen. Seeking the place of seeing, its substance and form are unattainable. When both the seer and the seen are extinguished, it is called seeing the nature.' The monk asked, 'Does this nature pervade all places?' The master said, 'There is no place it does not pervade.' The monk asked, 'Do ordinary people possess it?' The master said, 'Since it is said that there is no place it does not pervade, how could there be ordinary people who do not possess it?' The monk asked, 'Why are the Buddhas and Bodhisattvas not bound by it, while ordinary people are uniquely entangled in suffering? When can they attain pervasiveness?' The master said, 'Ordinary people, in the defiled and pure nature, cling to the distinction between the seer and the seen, and thus fall into the cycle of birth and death. The great Buddhas and Bodhisattvas, being skilled in understanding that the pure nature does not belong to existence or non-existence, do not establish the opposition between the seer and the seen.' The monk asked, 'If that is the case, then there are those who can realize and those who cannot?' The master said, 'Realization itself is unattainable, so how can there be someone who can realize?' The monk asked, 'What is the ultimate truth?' The master said, 'I will tell you in brief, and you should understand immediately. In the pure nature, there are no ordinary people or sages, nor are there those who can realize or those who cannot. Ordinary and sage are merely names. If you generate understanding based on names, you will fall into the cycle of birth and death. If you know that false names are not real, then there is no one who can be named.'
It is also said: 'This is the most ultimate place. If you say, 'I can realize, but he cannot,' that is a great sickness. Seeing purity and defilement, ordinary people and sages, is also a great sickness. Holding the view that there are no ordinary people or sages is also nihilistic, denying cause and effect. Thinking there is a pure nature to dwell in is also a great sickness. Thinking there is no dwelling is also a great sickness. However, in the pure nature, although there is no movement, it possesses indestructible skillful means and the arising of compassion. Arising and utilizing in this way.'
之處。即全清凈之性。可謂見性成佛矣。繼宗得聞是語。踴躍作禮而謝。
杭州徑山道欽禪師法嗣
杭州鵲巢道林禪師(凡三)
福州福清。翁氏子。卜居錢增西湖。
有宮使會通者。因韜光禪師。勉令謁師。通云。弟子素持齋戒。不願為官。志慕出家。愿和尚。受與僧相。師云。今時為僧。鮮能精苦。行多浮濫。通云。本凈非琢磨。元明不隨照。師云。汝若了凈智妙圓。體自空寂。即真出家。何假外求。汝當爲在家菩薩。施戒俱修。如謝靈運之儔也。通云。然雖如此。於事何益。儻垂攝受。誓遵師教。師遂與剃度。
會通一日取辭。師問。汝欲何往。通云。某甲為佛法出家。和尚不垂慈誨。往諸方。學佛法去。師云。若是佛法。老僧此間。亦有少許。通云。如何是和尚此間佛法。師于身上。拈起布毛。吹之。通於是有省。
大溈秀云。可惜這僧。認地口頭聲色。殊不知。自己光明。蓋天蓋地。
妙喜云。大溈恁么批判。也未夢見鳥窠在。
白侍郎居易。守杭。謁師問云。禪師住處甚危險。師云。太守危險尤甚。白雲。弟子。位鎮江山。何危險之有。師云。薪火交煎。性識不停。得非險乎。
又問。如何是佛法大意。師云。諸惡莫作。眾善奉行。白雲。三歲
【現代漢語翻譯】 現代漢語譯本： 之處。這就是完全清凈的自性。可以說見性成佛了。繼宗聽了這些話，高興地跳起來，作揖感謝。
杭州徑山道欽禪師的法嗣
杭州鵲巢道林禪師(共三則)
福州福清人，姓翁。住在錢塘西湖附近。
有個叫會通的宮廷官員，因為韜光禪師的勸勉，去拜見道林禪師。會通說：『弟子一向持齋守戒，不願做官，一心向往出家。希望和尚能為我授與僧人的身份。』道林禪師說：『現在當和尚，很少有人能精進刻苦，行為大多浮誇氾濫。』會通說：『本來的清凈不需要雕琢，原本的光明不會隨著照耀而改變。』道林禪師說：『你如果明白了清凈智慧的奇妙圓滿，體會到自性本空寂，那就是真正的出家，何必向外尋求？你應該做在家的菩薩，佈施和持戒一起修行，就像謝靈運那樣。』會通說：『即使這樣，對事情有什麼好處呢？如果能蒙您攝受，我發誓遵從您的教誨。』於是道林禪師為他剃度。
會通有一天告辭，道林禪師問：『你要去哪裡？』會通說：『我爲了佛法而出家，和尚您不慈悲教誨我，我要到各處去，學習佛法。』道林禪師說：『如果是佛法，老僧我這裡，也有少許。』會通說：『什麼是和尚您這裡的佛法？』道林禪師從身上，拿起一根布毛，吹了一下。會通因此有所領悟。
大溈秀云禪師說：『可惜這個僧人，只認得口頭上的聲色，殊不知自己的光明，蓋天蓋地。』
妙喜禪師說：『大溈這樣批判，也還沒夢見鳥窠道林禪師在哪裡。』
白居易侍郎在杭州做官時，拜見道林禪師，問道：『禪師住的地方很危險。』道林禪師說：『太守的危險更甚。』白居易說：『弟子我，地位穩固如江山，有什麼危險呢？』道林禪師說：『薪火交相煎熬，性識不停留，難道不危險嗎？』
又問：『什麼是佛法的大意？』道林禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲
【English Translation】 English version: That is the nature of complete purity. It can be said that seeing one's nature is becoming a Buddha. Ji Zong, upon hearing these words, leaped up and bowed in gratitude.
Successor of Chan Master Daoqin of Jingshan, Hangzhou
Chan Master Daolin of Magpie's Nest, Hangzhou (Three excerpts)
From Fuqing, Fuzhou, surnamed Weng. He resided near the West Lake in Qiantang.
There was a palace official named Huitong, who, urged by Chan Master Taoguang, went to visit Master Daolin. Huitong said, 'This disciple has always observed vegetarianism and precepts, and does not wish to be an official, but aspires to leave home. I hope the Abbot will grant me the status of a monk.' Master Daolin said, 'Nowadays, monks rarely practice diligently and austerely; their conduct is often superficial and excessive.' Huitong said, 'Original purity needs no polishing; original brightness does not change with illumination.' Master Daolin said, 'If you understand the wondrous perfection of pure wisdom and realize that the essence of your nature is empty and still, that is true renunciation. Why seek it externally? You should be a lay Bodhisattva, practicing both giving and precepts, like Xie Lingyun.' Huitong said, 'Even so, what benefit is there in this? If you would kindly accept me, I vow to follow your teachings.' Thereupon, Master Daolin tonsured him.
One day, Huitong took his leave. Master Daolin asked, 'Where do you intend to go?' Huitong said, 'I left home for the sake of the Buddha Dharma, but the Abbot does not compassionately instruct me. I am going to various places to study the Buddha Dharma.' Master Daolin said, 'If it is the Buddha Dharma, this old monk also has a little here.' Huitong said, 'What is the Buddha Dharma here with the Abbot?' Master Daolin picked up a piece of cloth fluff from his robe and blew on it. Huitong then had an awakening.
Great Master Weishan Xiuyun said, 'It is a pity that this monk only recognizes the sounds and colors of words, and does not realize that his own light covers the heavens and the earth.'
Miaoxi said, 'Weishan's criticism is such that he hasn't even dreamt of where the Bird's Nest is.'
When the Vice Minister Bai Juyi was governing Hangzhou, he visited Master Daolin and asked, 'The place where the Chan Master lives is very dangerous.' Master Daolin said, 'The Prefect's danger is even greater.' Bai Juyi said, 'This disciple's position is as stable as the mountains and rivers; what danger is there?' Master Daolin said, 'The constant burning of fuel and fire, the ceaseless movement of consciousness, is that not dangerous?'
He also asked, 'What is the great meaning of the Buddha Dharma?' Master Daolin said, 'Avoid all evil, practice all good.' Bai Juyi said, 'A three-year-old
孩兒。也解恁么道。師云。三藏孩兒雖道得。八十老人行不得。白遂作禮而謝。
聯燈會要卷第二 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第三
住泉州崇福禪寺嗣祖比丘 悟明 集
五祖弘忍大師旁出法嗣
北宗神秀大師(凡一)
開封尉氏子。
示眾云。一切佛法。自心本有。將心外求。舍父逃走。
嵩山惠安國師(凡二)
荊州枝江。衛氏子。
有僧坦然懷讓。問如何是祖師西來意。師云。何不問自己意。云如何是自己意。師云。當觀密作用。云如何是密作用。師以目開合示之。坦然言下知歸。讓即謁曹溪。
武后問師。甲子多少。師云。不記。后云。何得不記。師云。生死之身。其若循環。環無起盡。焉用記為。況此心流注。中間無間。見漚起滅者。乃妄想爾。從初識至動相。滅時亦只如此。何年月日。而可記乎。后聞加敬。
師享壽一百二十八。
袁州蒙山道明禪師(凡一)
鄱陽陳宣帝之裔也。因與數十人。趁盧行者。至大庾嶺。能見師來。擲衣缽于盤石上云。此衣表信。可力爭耶。任汝將去。師舉之。如山不動。踟躕悚慄。乃云。我來求法。非為衣也。願行者開示。能云。不思
【現代漢語翻譯】 現代漢語譯本 『孩兒，也解恁么道。』（孩兒：小孩子，恁么道：這樣說。）師云：『三藏孩兒雖道得，八十老人行不得。』（三藏：指精通經、律、論三藏的僧人。）白遂作禮而謝。
《聯燈會要》卷第二 卍新續藏第 79 冊 No. 1557 《聯燈會要》
《聯燈會要》卷第三
住泉州崇福禪寺嗣祖比丘 悟明 集
五祖弘忍大師旁出法嗣
北宗神秀大師(凡一)
開封尉氏子。
示眾云：『一切佛法，自心本有。將心外求，舍父逃走。』
嵩山惠安國師(凡二)
荊州枝江。衛氏子。
有僧坦然懷讓，問如何是祖師西來意？師云：『何不問自己意？』云：『如何是自己意？』師云：『當觀密作用。』云：『如何是密作用？』師以目開合示之。坦然言下知歸。讓即謁曹溪。
武后問師：『甲子多少？』師云：『不記。』后云：『何得不記？』師云：『生死之身，其若循環，環無起盡，焉用記為？況此心流注，中間無間，見漚起滅者，乃妄想爾。從初識至動相，滅時亦只如此。何年月日，而可記乎？』后聞加敬。
師享壽一百二十八。
袁州蒙山道明禪師(凡一)
鄱陽陳宣帝之裔也。因與數十人，趁盧行者，至大庾嶺。能見師來，擲衣缽于盤石上云：『此衣表信，可力爭耶？任汝將去。』師舉之，如山不動。踟躕悚慄。乃云：『我來求法，非為衣也。願行者開示。』能云：『不思』
【English Translation】 English version 『A child also understands to speak like that.』 The master said, 『Although a child who knows the Tripitaka (Tripitaka: the three divisions of the Buddhist canon) can say it, an eighty-year-old man cannot practice it.』 Bai then bowed and thanked him.
Continuation of the Lamp, Volume 2 卍 New Continued Collection, Volume 79, No. 1557, Continuation of the Lamp
Continuation of the Lamp, Volume 3
Compiled by Wuming (Wuming: Enlightenment of Light), a Successor-Monk of Chongfu Chan Monastery in Quanzhou
Collateral Dharma Descendants of the Great Master Hongren (Hongren: the Fifth Patriarch)
Great Master Shenxiu (Shenxiu: Divine Excellence) of the Northern School (Item 1)
A native of Weishi, Kaifeng.
He addressed the assembly, saying, 『All Buddhist teachings are inherent in one's own mind. Seeking them outside the mind is like abandoning one's father and running away.』
National Teacher Huian (Huian: Benefit Peace) of Mount Song (Item 2)
From Zhijiang, Jingzhou. A member of the Wei family.
There was a monk, Tanran Huairang (Tanran Huairang: Serene and Yielding Embrace), who asked, 『What is the meaning of the Patriarch's coming from the West?』 The master said, 『Why don't you ask your own mind?』 He said, 『What is my own mind?』 The master said, 『You should observe the secret function.』 He said, 『What is the secret function?』 The master opened and closed his eyes to show him. Tanran immediately understood and returned to his origin. Rang then went to visit Caoxi (Caoxi: Sixth Patriarch Huineng's monastery).
Empress Wu (Empress Wu: Wu Zetian) asked the master, 『How many years have passed since Jiazi (Jiazi: the first year in the sexagenary cycle)?』 The master said, 『I don't remember.』 The Empress said, 『How can you not remember?』 The master said, 『The body of birth and death is like a cycle, a ring without beginning or end. Why should I remember it? Moreover, this flow of mind is continuous, without interruption. Seeing the arising and ceasing of bubbles is merely delusion. From the initial consciousness to the movement of phenomena, the cessation is just the same. What year, month, or day can be recorded?』 The Empress heard this and became respectful.
The master lived to the age of one hundred and twenty-eight.
Chan Master Daoming (Daoming: Understanding Light) of Mount Meng in Yuanzhou (Item 1)
A descendant of Emperor Xuan of the Chen Dynasty in Poyang. He and dozens of others chased after the Layman Lu (Layman Lu: Huineng) to Dayu Ridge. Neng (Neng: Huineng) saw the master coming and threw the robe and bowl onto a rock, saying, 『This robe represents faith. Can it be forcibly taken? Let you take it.』 The master tried to lift it, but it was as immovable as a mountain. He hesitated and trembled, and then said, 『I have come to seek the Dharma, not for the robe. I wish the practitioner would enlighten me.』 Neng said, 『Do not think』
善不思惡。正恁么時。阿那個是明上座本來面目。明於言下開悟。遍體汗流。作禮問云。上來密語密意外。還更有意旨否。能云。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。明云。某甲在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水冷暖自知。今行者。即某甲師也。能云。若如是。吾與汝。同師黃梅。善自護持。
北宗神秀大師法嗣
兗州降魔藏禪師(凡一)
趙郡王氏子也。
秀問。汝名降魔。此無山精木怪。汝翻作魔耶。師云。有佛有魔。秀云。汝若是魔。必住不思議境界。師云。是佛亦空。何境界之有。
嵩山惠安國師法嗣
嵩山破灶墮禪師(凡三)
不稱名氏。
山塢有廟。甚靈。殿中唯破灶一所。鄉民祭祀不輟。師入其廟。以拄杖敲灶三下云。汝本泥土。磚瓦合成。靈從何來。聖從何起。恁么烹宰物命。又敲三下。灶乃傾墮。師云。破也墮也。破也墮也。須臾有一青衣峨冠。設拜師前。師問汝是何人。神云。我本此廟灶神。久受業報。今蒙和尚為說無生法忍。得脫此處。今生天上。特來致謝。師云。是汝本有之性。非吾強言。神再拜而沒。
少選侍僧問云。某等久侍和尚。不蒙示誨。灶神得何徑旨。便得生天。師云我只
【現代漢語翻譯】 現代漢語譯本 （僧人）善於不思量善惡。正在這個時候，哪個是明上座（指僧人明）你本來的面目？明（指僧人明）在（六祖慧能）言語之下開悟，全身汗流浹背，行禮問道：『（您）剛才說的秘密的語言、秘密的含義之外，還有更深的意思嗎？』慧能（指六祖慧能）說：『我現在對你說的，就不是秘密了。你如果反過來觀照自己的本來面目，秘密就在你那裡。』明（指僧人明）說：『我在黃梅（指五祖弘忍）那裡跟隨大眾，實在沒有領悟自己的本來面目。今天蒙您指點，知道了入處，就像人喝水，冷暖自己知道。現在您，就是我的老師了。』慧能（指六祖慧能）說：『如果這樣，我和你，是同在黃梅那裡學習的。好好地守護保持（你的領悟）。』
北宗神秀大師的弟子
兗州降魔藏禪師（共一位）
是趙郡王氏的兒子。
神秀（指神秀大師）問：『你名叫降魔，這裡沒有山精木怪，你反而要做魔嗎？』禪師說：『有佛就有魔。』神秀（指神秀大師）說：『你如果是魔，必定住在不可思議的境界。』禪師說：『是佛也是空，哪裡有什麼境界呢？』
嵩山惠安國師的弟子
嵩山破灶墮禪師（共三位）
沒有留下姓名。
山坳里有一座廟，非常靈驗。殿中只有一座破灶。鄉民祭祀不斷。禪師進入廟裡，用拄杖敲了灶三下，說：『你本來是泥土、磚瓦合成的，靈從哪裡來？聖從哪裡起？這樣烹殺宰割物命。』又敲了三下，灶就傾倒了。禪師說：『破了也，倒了也，破了也，倒了也。』一會兒，有一個穿著青衣、戴著高帽的人，在禪師面前跪拜。禪師問：『你是什麼人？』神說：『我本來是這座廟的灶神，長久以來承受業報，今天蒙和尚為我說無生法忍，得以脫離這裡，現在將要生到天上，特來致謝。』禪師說：『這是你本有的自性，不是我強加的言語。』神再次跪拜后消失了。
過了一會兒，侍奉的僧人問道：『我們侍奉和尚很久了，沒有得到您的教誨，灶神得到什麼要旨，就能生到天上？』禪師說：『我只是
【English Translation】 English version (The monk) is good at not thinking about good and evil. Right at this moment, which one is the original face of Ming Shangzuo (referring to the monk Ming)? Ming (referring to the monk Ming) became enlightened under (Huineng's) words, his whole body sweating profusely. He bowed and asked: 'Besides the secret words and secret meanings you just said, is there any deeper meaning?' Huineng (referring to the Sixth Patriarch Huineng) said: 'What I am telling you now is not a secret. If you turn around and contemplate your own original face, the secret is with you.' Ming (referring to the monk Ming) said: 'I followed the crowd in Huangmei (referring to the Fifth Patriarch Hongren), and I really didn't realize my own original face. Today, I am guided by you and know where to enter. It's like a person drinking water, knowing whether it's cold or warm. Now you are my teacher.' Huineng (referring to the Sixth Patriarch Huineng) said: 'If that's the case, you and I both studied in Huangmei. Take good care and maintain (your enlightenment).'
Disciple of Great Master Shenxiu of the Northern School
Zen Master Jiangmo Zang of Yanzhou (Total of one)
He was the son of the Wang family of Zhao County.
Shenxiu (referring to Great Master Shenxiu) asked: 'Your name is Jiangmo (Subduing Demons). There are no mountain spirits or tree monsters here. Are you going to be a demon instead?' The Zen master said: 'Where there is Buddha, there is demon.' Shenxiu (referring to Great Master Shenxiu) said: 'If you are a demon, you must live in an inconceivable realm.' The Zen master said: 'Buddha is also empty, so what realm is there?'
Disciple of National Teacher Huian of Mount Song
Zen Master Pozaoduo of Mount Song (Total of three)
His name was not recorded.
There was a temple in the mountain valley, which was very efficacious. In the hall, there was only a broken stove. The villagers offered sacrifices continuously. The Zen master entered the temple, knocked the stove three times with his staff, and said: 'You are originally made of mud, bricks, and tiles. Where does the efficacy come from? Where does the holiness arise? Yet you cook and slaughter living beings.' He knocked three more times, and the stove collapsed. The Zen master said: 'Broken, fallen, broken, fallen.' After a while, a person in green clothes and a tall hat bowed before the Zen master. The Zen master asked: 'Who are you?' The spirit said: 'I was originally the stove god of this temple, and I have been suffering from karmic retribution for a long time. Today, I am grateful to the monk for speaking the Dharma of No-Birth Tolerance for me, so that I can escape from here and be reborn in heaven. I have come here specifically to express my gratitude.' The Zen master said: 'This is your inherent nature, not my forced words.' The spirit bowed again and disappeared.
After a while, the attendant monks asked: 'We have served the monk for a long time, but we have not received your teachings. What key point did the stove god receive to be reborn in heaven?' The Zen master said: 'I just'
向伊道。你本泥土磚瓦合成。別也無道理為他。侍僧無語。師云。會么。僧云不會。師云。本有之性。為甚麼不會。侍僧俱作禮。師云。破也墮也破也墮也。侍僧於此有省。
后義禮禪師。舉似安國師。安嘆云。此子會盡物我一如。可謂如朗月處空。無不見者。難究伊語脈。
僧問。如何是大修行底人。師云。檐枷帶鎖。云如何是大作業底人。師云。修禪入定。云乞師指示。師云。汝問。我惡。惡不從善。汝問我善。善不從惡。良久云。會么。云不會。師云。惡人無善念。善人無噁心。所以道。善惡如浮雲。起滅俱無處。其僧言下大悟。
牛頭有僧來。師問。來自何人法會。僧叉手近前。繞師一匝而出。師云。牛頭會下。不可有此人。僧回師上肩。叉手而立。師云。果然果然。
僧卻問。應物不由他時如何。師云。爭得不由他。僧云。恁么則順正歸源去也。師云。歸源何順。僧云。若非和尚。幾錯招𠎝。師云。猶是未見四祖時道理。見后。道將一句來。僧繞繩床一匝而出。師云。順正之道。今古如然。
嵩山元圭禪師(凡一)
伊闕李氏子。印心於安國師。遂卜廬于岳之龐塢。
一日有異人。峨冠褲褶而至。從者極多。輕步舒。徐稱謁大師。師睹其形貌。奇偉非常。乃諭
【現代漢語翻譯】 現代漢語譯本： 伊（指侍僧）問道：『你（指師父）的身體不過是泥土磚瓦合成的，為什麼還要為它執著呢？』侍僧沒有說話。師父說：『明白了嗎？』侍僧說：『不明白。』師父說：『本有的自性，為什麼不明白呢？』侍僧和另一位侍僧都作禮。師父說：『破了，墮落了，破了，墮落了。』侍僧因此有所領悟。 後來，義禮禪師將此事告訴安國師。安國師感嘆道：『這個侍僧完全領會了物我一體的道理，真可謂如朗月懸于天空，無所不見。只是難以揣測師父話語的深意。』 有僧人問：『什麼是大修行的人？』師父說：『戴著枷鎖。』僧人問：『什麼是大作業的人？』師父說：『修禪入定。』僧人說：『請師父指示。』師父說：『你問我惡，惡不從善；你問我善，善不從惡。』停頓片刻，師父說：『明白了嗎？』僧人說：『不明白。』師父說：『惡人沒有善念，善人沒有噁心。所以說，善惡如浮雲，生起和滅去都沒有固定的處所。』那位僧人當即大悟。 牛頭山（指牛頭山法融禪師道場）有僧人來訪。師父問：『從哪裡來，參加誰的法會？』僧人拱手走近，繞師父一圈后離開。師父說：『牛頭山法融禪師的門下，不應該有這樣的人。』僧人回到師父身邊，拱手站立。師父說：『果然如此，果然如此。』 僧人反問道：『應物而不被外物所左右時，會是怎樣？』師父說：『怎麼能不被外物所左右呢？』僧人說：『這樣說來，就是順著正道迴歸本源了。』師父說：『迴歸本源又順應了什麼呢？』僧人說：『如果不是和尚您，我幾乎就要犯錯了。』師父說：『這還是沒有見到四祖（指四祖道信禪師）時的道理。見到之後，說一句來聽聽。』僧人繞著繩床一圈后離開。師父說：『順應正道的規律，自古以來就是這樣。』 嵩山元圭禪師（凡一） 元圭禪師是伊闕（今河南洛陽龍門）李氏之子，從安國師那裡印證了心性，於是在嵩山的龐塢結廬而居。 有一天，來了一位奇異的人，頭戴高帽，身穿短衣，隨從很多，輕盈地走來，慢慢地自稱要拜見大師。師父看到他的形貌，奇特偉岸，非常人可比，於是開示。
【English Translation】 English version: The attendant asked: 'Your body (referring to the master) is just a composite of earth, mud, bricks, and tiles. Why be attached to it?' The attendant remained silent. The master said, 'Do you understand?' The attendant said, 'I don't understand.' The master said, 'The inherent nature, why don't you understand it?' Both attendants bowed. The master said, 'Broken, fallen, broken, fallen.' The attendant then had some realization. Later, Chan Master Yili told Master Anguo about this. Master Anguo sighed and said, 'This attendant has fully understood the principle of the oneness of things and self. It can be said to be like a bright moon in the sky, which is visible to all. However, it is difficult to fathom the deep meaning of the master's words.' A monk asked, 'What is a person of great practice?' The master said, 'Wearing a yoke and chains.' The monk asked, 'What is a person of great activity?' The master said, 'Cultivating Chan and entering samadhi.' The monk said, 'Please instruct me, Master.' The master said, 'You ask me about evil, but evil does not come from good; you ask me about good, but good does not come from evil.' After a moment of silence, the master said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'An evil person has no good thoughts, and a good person has no evil thoughts. Therefore, it is said that good and evil are like floating clouds, arising and ceasing without a fixed place.' The monk then had a great enlightenment. A monk from Niu Tou Mountain (referring to the Dharma assembly of Chan Master Farong of Niu Tou Mountain) came to visit. The master asked, 'Where do you come from, and which Dharma assembly did you attend?' The monk clasped his hands, approached, walked around the master once, and then left. The master said, 'There should not be such a person among the disciples of Chan Master Farong of Niu Tou Mountain.' The monk returned to the master's side, clasped his hands, and stood there. The master said, 'Indeed, indeed.' The monk then asked in return, 'What is it like when one responds to things without being swayed by them?' The master said, 'How can one not be swayed by them?' The monk said, 'In that case, it is returning to the source by following the right path.' The master said, 'Returning to the source, what is being followed?' The monk said, 'If it were not for you, Reverend, I would have almost made a mistake.' The master said, 'This is still the principle before seeing the Fourth Patriarch (referring to the Fourth Patriarch Daoxin). After seeing him, say a sentence for me to hear.' The monk walked around the rope bed once and then left. The master said, 'The law of following the right path has been the same since ancient times.' Chan Master Yuangui of Mount Song (one instance) Chan Master Yuangui was a son of the Li family of Yique (present-day Longmen, Luoyang, Henan). He confirmed his mind with Master Anguo and then built a hermitage in Pangwu on Mount Song. One day, a strange person came, wearing a tall hat and short clothes, with many followers, walking lightly and slowly, claiming to pay respects to the master. The master saw his appearance, which was peculiar and majestic, far beyond ordinary people, and then instructed him.
之曰。善來仁者。胡為而至。彼云。師寧識我耶。師云。吾觀佛與眾生等。吾一目之。豈分別耶。彼云。我岳神也。能生死於人。安得一目我哉。師云。吾本不生。汝安能死。吾視身與空等視。吾與汝等。汝能壞空與汝乎。茍能壞空與汝。則吾不生不滅也。汝尚不能如是。又焉能生死吾耶。神稽首云。我亦聰明。正直於余神。詎知師有廣大之智辯乎。愿受以正戒。令我度世。師云。汝既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神云。此理也。吾聞茫昧。止求師戒。我身為弟子。師即為張座秉爐。正幾云。付汝五戒。若能奉持。即應云能。不能則云否。神云。謹授教。師云。汝能不淫乎。云我亦娶也。師云。非謂此也。謂無羅欲也。云能。師云。汝能不盜乎。云何乏。我也焉有盜取哉。師云。非謂此也。謂饗而福淫。不恭而禍善也。云能。師云。汝能不殺乎。雲實司其柄。焉曰不殺。師云。非謂此也。謂有濫誤疑混也。云能。師云。汝能不妄乎。云吾正直。焉有妄乎。師云。非謂此也。謂先後不合天心也。云能。師云。汝不遭酒敗乎。云能。師云。如上是為佛戒也。
又言。以有心奉持。而無心拘執。有心為物。而無心想身。能如是。則先天地生。而不為精。後天地死。而不為老。終日變化。而不為動
【現代漢語翻譯】 現代漢語譯本： （僧）問：（岳）神說道：『善哉，仁者。為何而來？』 （僧）神說：『您認識我嗎？』 （僧）師說：『我看佛與眾生平等，我一視同仁，哪裡會有分別呢？』 （僧）神說：『我是岳神（山嶽之神），能夠掌握人的生死，怎麼能用一樣的眼光看我呢？』 （僧）師說：『我的本性本來不生，你又怎麼能讓我死呢？我看待身體與虛空一樣，看待我與你一樣。你能破壞虛空與你自身嗎？如果能破壞虛空與你自身，那麼我就不生不滅了。你尚且不能做到這樣，又怎麼能掌握我的生死呢？』 （僧）神叩首說：『我自認為比其他神聰明正直，哪裡知道禪師有如此廣大的智慧和辯才呢？我願意接受您的正戒，讓我能夠度過世間的苦難。』 （僧）師說：『你既然請求受戒，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，又有什麼戒律可受呢？』 （僧）神說：『這個道理，我聽了還很迷惑，只是請求禪師授戒。我願意做您的弟子。』 （僧）師就為他張設座位，擺好香爐，端正幾案，說：『現在傳授你五戒。如果能奉持，就回答「能」，不能就回答「否」。』 （僧）神說：『謹遵教誨。』 （僧）師說：『你能不邪淫嗎？』 （僧）神說：『我也娶妻啊。』 （僧）師說：『我說的不是這個。我說的是沒有貪求色慾之心。』 （僧）神說：『能。』 （僧）師說：『你能不偷盜嗎？』 （僧）神說：『我有什麼缺乏的，哪裡會去偷盜呢？』 （僧）師說：『我說的不是這個。我說的是享受祭祀卻降福給淫邪之人，不敬奉神靈卻降禍給善良之人。』 （僧）神說：『能。』 （僧）師說：『你能不殺生嗎？』 （僧）神說：『我確實掌管著殺生的權力，怎麼能說不殺生呢？』 （僧）師說：『我說的不是這個。我說的是有濫殺、誤殺、疑殺的情況。』 （僧）神說：『能。』 （僧）師說：『你能不妄語嗎？』 （僧）神說：『我為人正直，哪裡會有妄語呢？』 （僧）師說：『我說的不是這個。我說的是言行不符合天道。』 （僧）神說：『能。』 （僧）師說：『你不會因飲酒而犯錯嗎？』 （僧）神說：『能。』 （僧）師說：『以上就是佛戒。』 （僧）師又說：『要以有心奉持戒律，而不要以執著的心去拘泥它；要以有心為眾生服務，而不要以有心去執著自身。能做到這樣，那麼在天地產生之前就已經存在，卻不是精怪；在天地消亡之後也不會衰老；終日都在變化，卻不是動搖。』
【English Translation】 English version: (The monk) asked: (The Yue) God said, 'Welcome, benevolent one. Why have you come?' (The monk) The God said, 'Do you recognize me?' (The monk) The master said, 'I see the Buddha and all sentient beings as equal. I view them with impartiality. How could there be any discrimination?' (The monk) The God said, 'I am the Yue God (God of the mountains), capable of controlling people's lives and deaths. How can you look at me with the same eye?' (The monk) The master said, 'My nature is originally unborn. How can you cause me to die? I regard the body as equal to emptiness, and I regard myself as equal to you. Can you destroy emptiness and yourself? If you can destroy emptiness and yourself, then I am neither born nor destroyed. You are not yet able to do this, so how can you control my life and death?' (The monk) The God bowed his head and said, 'I considered myself intelligent and upright compared to other gods. How could I have known that the master possesses such vast wisdom and eloquence? I wish to receive your precepts so that I may cross over the sufferings of the world.' (The monk) The master said, 'Since you request to receive the precepts, you have already received them. Why is that? Because there are no precepts outside of the precepts. What other precepts are there to receive?' (The monk) The God said, 'This principle, I hear it and am still confused. I only ask the master to bestow the precepts. I am willing to be your disciple.' (The monk) The master then arranged a seat for him, set up the incense burner, and straightened the table, saying, 'Now I will transmit the five precepts to you. If you can uphold them, answer 'I can.' If you cannot, answer 'I cannot.' (The monk) The God said, 'I will respectfully follow your teachings.' (The monk) The master said, 'Can you abstain from sexual misconduct?' (The monk) The God said, 'I am also married.' (The monk) The master said, 'I am not referring to that. I am referring to having no lustful desires.' (The monk) The God said, 'I can.' (The monk) The master said, 'Can you abstain from stealing?' (The monk) The God said, 'What do I lack? Why would I steal?' (The monk) The master said, 'I am not referring to that. I am referring to enjoying offerings but bestowing blessings on the licentious and bringing misfortune to the virtuous who do not revere the gods.' (The monk) The God said, 'I can.' (The monk) The master said, 'Can you abstain from killing?' (The monk) The God said, 'I indeed hold the power of killing. How can you say I do not kill?' (The monk) The master said, 'I am not referring to that. I am referring to cases of excessive, mistaken, or doubtful killings.' (The monk) The God said, 'I can.' (The monk) The master said, 'Can you abstain from false speech?' (The monk) The God said, 'I am upright. How could I speak falsely?' (The monk) The master said, 'I am not referring to that. I am referring to words and actions that do not accord with the will of Heaven.' (The monk) The God said, 'I can.' (The monk) The master said, 'Will you not be ruined by alcohol?' (The monk) The God said, 'I can.' (The monk) The master said, 'The above are the Buddha's precepts.' (The monk) The master also said, 'Uphold the precepts with intention, but do not be attached to them with a clinging mind; serve sentient beings with intention, but do not be attached to the self with intention. If you can do this, then you will exist before heaven and earth were born, but you will not be a spirit; you will not age after heaven and earth die; you will change all day long, but you will not be moved.'
。畢竟寂默。而不為休。悟此則雖娶。非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲。不為淫福淫。禍善不為盜。濫誤疑混。不為殺。先後違天。不為妄。惛荒顛倒。不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝乃無我。孰為戒哉。
神云。我神通亞佛。師云。汝神通。十句五能五不能。佛則十句。七能三不能。神悚然避席。跪啟云。可得聞乎。師云。汝能戾上帝。東天行。而西七曜乎。云不能。師云。汝能奪地祇。融五嶽。而結四海乎。云不能。師云。是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮一劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是謂三不能也。定業亦不堅久。無緣亦是一期。眾生界本無增減。且無一人。能主其法。有主無法。是謂無法。無法無主。是謂無心。如我解。佛亦無神通也。但能以無心。通達一切法爾。神云。我誠淺昧。未聞空義。師所受戒。我當奉行。今愿報慈德。效我所能。師云。吾觀身無物。觀法無常。塊然更有何欲耶。神云。師必命我。為世間事。展我小神功。使已發心。初發心。未發心。不信心。必信心。五等人。目我神蹤。知有佛有神。有能有不能。有自然
【現代漢語翻譯】 現代漢語譯本： 終歸寂靜無聲，而不是停止。領悟這個道理，那麼即使娶妻，也並非真正意義上的妻子。即使享受，也並非掠奪。即使掌握權力，也並非專斷。即使有所作為，也並非出於私慾。即使醉酒，也並非昏聵。如果能夠對萬物不起分別心，那麼貪圖慾望，也不會因為淫邪而招致福報或災禍；行善也不會因為盜取名譽而濫用；錯誤、疑惑、混淆，也不會導致殺戮；行為違背天道，也不會構成虛妄；昏亂、荒唐、顛倒，也不會算是醉酒。這叫做『無心』。無心則沒有戒律，沒有戒律也就沒有心。沒有佛，也沒有眾生。沒有你，也就沒有我。誰來持戒呢？ 神問道：『我的神通亞於佛。』 師父說：『你的神通，十句話里有五句能做到，有五句做不到。佛則十句話里有七句能做到，有三句做不到。』 神驚恐地離開座位，跪著請教說：『可以讓我聽聽嗎？』 師父說：『你能違背上帝的旨意，在東方的天空行走，而讓西方的七曜星辰錯亂嗎？』 回答說：『不能。』 師父說：『你能奪取地神的權柄，融化五嶽，而使四海凝結嗎？』 回答說：『不能。』 師父說：『這就是你所不能做到的五件事。佛能空掉一切表象，成就通達萬法的智慧，但不能立刻消滅已經註定的業報。佛能瞭解所有眾生的本性，窮盡一個劫的事情，但不能教化沒有緣分的人。佛能度化無量無邊的眾生，但不能窮盡所有的眾生界。』 這就是佛所不能做到的三件事。註定的業報也不會堅固長久，沒有緣分也只是一時的，眾生界本來就沒有增減。而且沒有一個人能夠主宰這些法則。有主宰就無法則，這叫做無法。無法無主，這叫做無心。依我的理解，佛也沒有神通。只是能夠以無心，通達一切本然的法則。』 神說：『我確實淺薄無知，沒有聽聞過空性的道理。師父您所受持的戒律，我應當奉行。現在我願意報答您的慈悲恩德，效力我所能做到的。』 師父說：『我看自身空無一物，看萬法變幻無常，像石頭一樣，還有什麼慾望呢？』 神說：『師父您一定要命令我，為世間的事情效力，展現我微小的神通，使已經發心、初發心、尚未發心、不相信的人，必定會相信的這五種人，親眼看到我的神蹟，知道有佛有神，有能有不能，有自然存在的道理。』
【English Translation】 English version: Ultimately, it is silent and still, not ceasing. Understanding this, even if one marries, it is not truly a 'wife'. Even if one enjoys, it is not 'seizing'. Even if one holds power, it is not 'domination'. Even if one acts, it is not out of 'selfishness'. Even if one is drunk, it is not 'stupefaction'. If one can be without a discriminating mind towards all things, then craving desires will not lead to fortune or misfortune due to licentiousness; doing good will not lead to abuse due to stealing fame; errors, doubts, and confusions will not lead to killing; actions that violate the way of heaven will not constitute falsehood; confusion, absurdity, and inversion will not be considered drunkenness. This is called 'no-mind'. With no-mind, there are no precepts; with no precepts, there is no-mind. There is no Buddha, and no sentient beings. There is no you, and therefore no me. Who is there to uphold the precepts? The spirit asked: 'My supernatural powers are second only to the Buddha.' The master said: 'Your supernatural powers, in ten statements, you can accomplish five and cannot accomplish five. The Buddha, in ten statements, can accomplish seven and cannot accomplish three.' The spirit, in fear, left his seat, knelt, and asked: 'May I hear about this?' The master said: 'Can you defy the will of the Supreme God, travel in the eastern sky, and disrupt the western seven luminaries (planets)?' He replied: 'I cannot.' The master said: 'Can you seize the authority of the earth deities, melt the five peaks (five great mountains), and congeal the four seas?' He replied: 'I cannot.' The master said: 'These are the five things you cannot do. The Buddha can empty all appearances, achieve wisdom that penetrates all dharmas, but cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings, exhaust the affairs of a kalpa (an immense period of time), but cannot guide those without affinity. The Buddha can liberate countless sentient beings, but cannot exhaust all realms of sentient beings.' These are the three things the Buddha cannot do. Fixed karma is not firm and lasting, lack of affinity is only temporary, and the realms of sentient beings inherently neither increase nor decrease. Moreover, no one can master these laws. Having a master means there are no laws, which is called no-law. No-law and no master is called no-mind. As I understand it, the Buddha also has no supernatural powers, but is able to use no-mind to penetrate all inherent laws.' The spirit said: 'I am indeed shallow and ignorant, having not heard the doctrine of emptiness. The precepts that you, master, uphold, I shall follow. Now I wish to repay your kindness and virtue, and exert what I can do.' The master said: 'I see my body as empty of things, and see all dharmas as impermanent, like a stone, what desires do I have?' The spirit said: 'Master, you must command me to serve the affairs of the world, display my small supernatural powers, so that those who have already generated the aspiration (bodhicitta), those who are newly generating the aspiration, those who have not yet generated the aspiration, those who do not believe, will surely believe, these five kinds of people will see my divine traces, and know that there are Buddhas and spirits, there is ability and inability, and there is natural existence.'
。有非自然者。師云。無為是。無為是。神云。佛亦使神護法。師寧隳叛佛耶。愿隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而背非屏擁。汝能移北樹于東嶺乎。神云。已聞命矣。然昏夜必有喧動。愿師無駭。作禮辭去。師門送。且觀之。見儀衛逶迤。如王者之狀。嵐靄煙霞。紛綸間錯。幢幡環珮。凌空隱沒焉。
其夕果有暴風吼雷。奔云掣電。棟宇搖盪。宿鳥聲喧。師謂眾云。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝盡移東嶺。森然行植。師謂其徒曰。吾沒後。無令外知。若為口實。人將妖我。
五祖旁出第三世
嵩山普寂禪師法嗣(師見神秀)
終南山惟政禪師(凡一)
平原周氏子。因唐文宗。好嗜蛤蜊。㳂海官吏。遞進亦勞。一日御饌中。有擘不張者。帝以為異。焚香禱之。乃開。見菩薩形。梵相具足。即貯以金粟檀香匣。覆以美錦。賜興善寺。令眾僧瞻禮。
因問群臣。此何祥也。或言太一山有惟政禪師。深明佛法。乞詔問之。帝詔師。問其事。師云。臣聞物無虛應。此乃啟陛下信心耳。故契經云。應以此身得度者。即現此身。而為說法。帝云。菩薩身已現。且未聞說法。師云。陛下睹此。為常耶。非常耶。為信耶。非信耶。帝云。希奇
【現代漢語翻譯】 現代漢語譯本： 又有非自然之物出現。禪師說：『無為便是。無為便是。』神說道：『佛也使用神來護衛佛法，禪師難道要背叛佛嗎？希望您能隨意指教。』禪師不得已說道：『東巖寺前空曠，沒有樹木遮擋。北邊的山峰有樹，但背面不是屏障。你能把北邊的樹移到東邊的山嶺上嗎？』神說：『已經領命了。然而，今晚必定會有喧鬧，希望禪師不要驚駭。』說完，行禮告辭。禪師送出門，並且觀看。只見儀仗隊伍逶迤而行，如同王者出行一般。山間的雲霧煙霞，紛亂交錯。幢幡環珮，在空中隱沒不見。 當晚果然有暴風怒吼，雷聲轟鳴，烏雲奔涌，閃電交加。房屋搖晃，棲息的鳥兒驚叫。禪師對眾人說：『不要害怕，不要害怕。神已經與我約定了。』第二天早晨，天氣晴朗。北邊的巖石上的松樹和柏樹全部移到了東邊的山嶺上，整齊地排列著。禪師對他的弟子們說：『我圓寂之後，不要讓外面的人知道這件事。如果成為談資，人們會把我當成妖怪。』 五祖旁出第三世 嵩山普寂禪師（Puji Chanshi of Songshan，嵩山普寂禪師）法嗣（禪師見過神秀（Shenxiu）） 終南山惟政禪師（Weizheng Chanshi of Zhongnan Mountain，終南山惟政禪師）（共一次） 平原周氏的兒子。因為唐文宗（Emperor Wenzong of Tang Dynasty，唐文宗）喜歡吃蛤蜊，沿海的官吏不斷進貢，也很勞累。有一天，御膳中，有一個蛤蜊怎麼也打不開。皇帝覺得奇怪，焚香祈禱。蛤蜊打開了，裡面有一個菩薩的形象，相貌莊嚴。於是用金粟檀香木匣子裝起來，蓋上精美的錦緞，賜給興善寺（Xingshan Temple，興善寺），讓眾僧瞻仰。 皇帝因此問群臣，這是什麼祥瑞。有人說太一山（Mount Taiyi，太一山）有惟政禪師（Weizheng Chanshi，惟政禪師），精通佛法，請求下詔詢問他。皇帝下詔詢問禪師這件事。禪師說：『我聽說事物不會無緣無故地出現，這乃是開啟陛下信心的緣由。所以契經（Sutra，佛經）上說，應以何種身形得度者，即現何種身形，而為說法。』皇帝說：『菩薩的身形已經顯現，但還沒有聽到說法。』禪師說：『陛下看到這個，是尋常的嗎？是不尋常的嗎？是相信嗎？是不相信嗎？』皇帝說：『稀奇。』
【English Translation】 English version: There was also a supernatural occurrence. The Master said, 'Non-action is it. Non-action is it.' The spirit said, 'The Buddha also uses spirits to protect the Dharma. Would the Master rebel against the Buddha? I wish you would instruct me at will.' The Master reluctantly said, 'In front of Dongyan Temple (Dongyan Temple), there is no tree for shelter. There are trees on the north peak, but the back is not a screen. Can you move the north trees to the east ridge?' The spirit said, 'I have received the order. However, there will surely be noise tonight. I hope the Master will not be alarmed.' Having said that, he bowed and took his leave. The Master saw him off and watched. He saw the ceremonial guards proceeding slowly, like a king's procession. The mountain mists and rosy clouds were in a chaotic array. Banners and pendants disappeared into the sky. That night, there was indeed a violent wind, roaring thunder, rushing clouds, and flashing lightning. The buildings shook, and the roosting birds cried out. The Master said to the crowd, 'Do not be afraid, do not be afraid. The spirit has made an agreement with me.' At dawn, the weather was clear. All the pines and cypresses on the north rock had been moved to the east ridge, standing in neat rows. The Master said to his disciples, 'After my death, do not let outsiders know about this. If it becomes gossip, people will demonize me.' Third Generation from the Side Lineage of the Fifth Patriarch Dharma Successor of Chan Master Puji (Puji) of Mount Song (Mount Song) (The Master met Shenxiu (Shenxiu)) Chan Master Weizheng (Weizheng) of Mount Zhongnan (Mount Zhongnan) (Total of one) A son of the Zhou family of Pingyuan. Because Emperor Wenzong (Emperor Wenzong) of the Tang Dynasty liked to eat clams, the coastal officials kept offering them, which was also tiring. One day, in the imperial meal, there was a clam that could not be opened. The emperor thought it was strange and burned incense to pray. The clam opened, and there was an image of a Bodhisattva inside, with a dignified appearance. So he put it in a sandalwood box made of Jinsu (Jinsu) sandalwood, covered it with beautiful brocade, and gave it to Xingshan Temple (Xingshan Temple), so that the monks could pay homage. The emperor then asked his ministers what this auspicious sign was. Someone said that there was Chan Master Weizheng (Weizheng) on Mount Taiyi (Mount Taiyi), who was well-versed in the Buddha Dharma, and requested that he be summoned to inquire about it. The emperor issued an edict to inquire about the matter. The Master said, 'I have heard that things do not appear without a reason. This is to inspire Your Majesty's faith. Therefore, the Sutra (Sutra) says that whoever should be saved by what form, then that form will appear to preach the Dharma.' The emperor said, 'The Bodhisattva's form has already appeared, but I have not heard the Dharma.' The Master said, 'Is what Your Majesty sees ordinary? Is it extraordinary? Is it belief? Is it disbelief?' The emperor said, 'It is rare.'
之事。朕深信焉。師云。陛下已聞說法竟。皇情大悅。得未曾有。遂來天下寺舍。各立觀音像。
五祖旁出第四世
益州無相禪師法嗣
益州保唐無住禪師(凡二)
唐相國杜鴻漸問。弟子聞金和尚說。無憶無念莫妄。三句法門。是否。師云。然。公云。此三句。是一是三。師云。無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。公云。后妄字。莫是從心之亡乎。師云。從女者。是也。公云。有據否。師云。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公聞。疑情蕩然。
公又問。師還以三句示人否。師云。初心學人。還令息念。澄停識浪。水清影現。悟無念體。寂滅現前。無念亦不立也。於時庭樹鴉鳴。公問云。師聞否。師云。聞。鴉去已。公又問。師聞否。師云。聞。公云。鴉去無聲。云何言聞。師乃普告大眾云。佛世難值。正法難聞。各各諦聽。開無有聞。非關聞性。本來不生。云何有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。即免聲塵之所轉。當知聞無生滅。聞無去來。
公與僚屬。大眾。作禮。
又問。云何不生。云何不滅。云何。解脫。師云。見境心不起。名不
【現代漢語翻譯】 現代漢語譯本： 這件事。我深信不疑。禪師說：『陛下已經聽聞佛法完畢。』皇帝非常高興，感到前所未有。於是下令天下寺廟，各自設立觀音菩薩像。
五祖門下旁出第四代
益州無相禪師的法嗣
益州保唐無住禪師（共兩則）
唐朝宰相杜鴻漸問道：『弟子聽金和尚說，『無憶、無念、莫妄』這三句法門，是這樣嗎？』禪師說：『是的。』杜鴻漸說：『這三句，是一句還是三句？』禪師說：『無憶名為戒，無念名為定，莫妄名為慧。一心不生，就具足戒、定、慧，非一非三。』杜鴻漸說：『後面的『妄』字，『莫』字是從『心』的『亡』嗎？』禪師說：『從女字旁的，是這樣。』杜鴻漸說：『有依據嗎？』禪師說：『《法句經》說，如果生起精進的心，那是虛妄而非真正的精進。如果能做到心不虛妄，精進就沒有止境。』杜鴻漸聽了，疑慮頓時消除。
杜鴻漸又問：『禪師您還用這三句話教導別人嗎？』禪師說：『對於初學的學人，還讓他們止息妄念，澄清停息識浪，水清則影子顯現，領悟無念的本體，寂滅的境界就會顯現。但最終無念也不可執著。』這時庭院裡的樹上傳來烏鴉的叫聲。杜鴻漸問道：『禪師聽到了嗎？』禪師說：『聽到了。』烏鴉飛走後，杜鴻漸又問：『禪師聽到了嗎？』禪師說：『聽到了。』杜鴻漸說：『烏鴉飛走後沒有聲音，為什麼說聽到了呢？』禪師於是普告大眾說：『佛世難遇，正法難聞，大家仔細聽好，開啟無有聽聞的智慧。這與聽聞的本性無關，聽聞的本性本來就不生，又怎麼會有滅呢？有聲音的時候，是聲塵自己產生；沒有聲音的時候，是聲塵自己消滅。而這個聽聞的本性，不隨聲音產生，也不隨聲音消滅。領悟這個聽聞的本性，就能免受聲塵的迷惑。應當知道聽聞沒有生滅，聽聞沒有來去。』
杜鴻漸與同僚屬下、大眾，一起行禮。
又問：『什麼是不生？什麼是滅？什麼是解脫？』禪師說：『見到外境心不起念，名為不生。
【English Translation】 English version: This matter, I deeply believe in it. The Master said, 'Your Majesty has finished listening to the Dharma.' The Emperor was very pleased and felt unprecedented joy. Thereupon, he ordered all temples in the land to each establish a statue of Guanyin (Avalokiteśvara, the Bodhisattva of compassion).
The fourth generation branching out from the Fifth Patriarch
Dharma successor of Zen Master Wuxiang (formlessness) of Yizhou
Zen Master Wuzhu (no dwelling) of Baotang (protecting the Tang dynasty) in Yizhou (two entries)
The Tang Dynasty Chancellor Du Hongjian asked, 'This disciple heard the Venerable Jin say the three phrases of Dharma: 'No recollection, no thought, no delusion.' Is this correct?' The Master said, 'Yes.' The Chancellor said, 'Are these three phrases one or three?' The Master said, 'No recollection is called precepts (śīla), no thought is called concentration (dhyāna), no delusion is called wisdom (prajñā). When the one mind does not arise, it possesses precepts, concentration, and wisdom, neither one nor three.' The Chancellor said, 'In the last word 'delusion' (妄 wàng), is the '莫' (mò) part derived from the '心' (xīn, heart/mind) with '亡' (wáng, loss)?' The Master said, 'The one with the '女' (nǚ, woman) radical, that is correct.' The Chancellor said, 'Is there any basis for this?' The Master said, 'The Dhammapada (法句經 Fǎjù jīng) says, 'If one arises with a mind of diligence, it is delusion, not true diligence. If one can keep the mind free from delusion, diligence has no limit.' Upon hearing this, the Chancellor's doubts vanished.
The Chancellor further asked, 'Does the Master still use these three phrases to instruct others?' The Master said, 'For beginners, we still instruct them to cease thoughts, to clarify and still the waves of consciousness. When the water is clear, the reflection appears. When one realizes the essence of no-thought, the state of extinction (nirvana) manifests. But ultimately, no-thought should not be clung to either.' At that moment, crows were cawing in the trees in the courtyard. The Chancellor asked, 'Did the Master hear that?' The Master said, 'I heard it.' After the crows had flown away, the Chancellor asked again, 'Did the Master hear that?' The Master said, 'I heard it.' The Chancellor said, 'After the crows flew away, there was no sound. How can you say you heard it?' The Master then proclaimed to the assembly, 'It is difficult to encounter the Buddha's era, and difficult to hear the true Dharma. Each of you listen carefully, and open up the wisdom of no-hearing. This is not related to the nature of hearing. The nature of hearing is originally unborn, so how can it have extinction? When there is sound, it is the sound-dust (śabda-dhātu) that arises by itself. When there is no sound, it is the sound-dust that ceases by itself. But this nature of hearing does not arise with sound, nor does it cease with sound. Realizing this nature of hearing, one can avoid being turned by the sound-dust. You should know that hearing has no birth or death, hearing has no coming or going.'
The Chancellor, along with his officials and the assembly, paid their respects.
He further asked, 'What is not-arising? What is not-ceasing? What is liberation (moksha)?' The Master said, 'When the mind does not arise upon seeing an object, this is called not-arising.'
生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫。公云。何為識心見性。師云。一切學道人。隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沉不浮。無為無相。活鱍鱍。平常自在。此心體。畢竟不可得。無可知覺。觸目皆如。無非見性也。
六祖惠能禪師法嗣
西天崛多三藏(凡一)
天竺人也。得法之後。游五臺。遇一僧。結庵靜坐。師問。汝孤坐何為。云觀靜。師云。觀者何人。靜者何物。僧作禮問。此理如何。師云。何不自觀自靜。僧茫然。師云。汝出誰門。云神秀大師。師云我西天。異道最下種。不墮此見。兀然空坐。于道何益。僧乃問云。師所師者何人。師云。我師六祖。汝何不往曹溪。決其真要。其僧禮謝。尋往曹溪。
韶州法海禪師(凡一)
曲江人也。師問六祖云。即心即佛。愿垂指諭。祖云。前念不生即心。后念不續即佛。成一切相即心。離一切相即佛。吾若具說。窮劫不盡。聽吾偈云。即心名惠。即佛乃定。定惠等持。意中清凈。悟此法門。由汝習性。用本無生。雙修是正。
師于言下大悟。以偈贊曰。即心元是佛。不悟而自屈。我知定惠因。雙修離諸物。
溫州永嘉真覺大師(凡
【現代漢語翻譯】 現代漢語譯本 生，不生即不滅。既無生滅，即不被前塵所縛，當下就可解脫。公問道：『什麼是識心見性？』 師父說：『所有學道的人，隨著念頭流浪，就是因為不認識真心。真心是，念頭生起也不順應它生起，念頭滅去也不執著于寂靜。不來不去，不 স্থির不亂，不取不捨，不沉不浮，無為無相，活潑潑地，平常自在。這個心體，畢竟是不可得的，沒有什麼可以知覺。觸目所及皆是如，沒有不是見性的。』
六祖惠能禪師的法嗣
西天崛多三藏（Kritta-traya）（共一則）
是天竺人。得法之後，遊歷五臺山，遇到一個僧人，結庵居住。師父問：『你獨自坐在這裡做什麼？』僧人說：『觀靜。』 師父說：『觀的是什麼人？靜的是什麼東西？』 僧人行禮問道：『這個道理是怎樣的？』 師父說：『為什麼不自己觀自己靜？』 僧人茫然不知所措。師父說：『你出自誰的門下？』 僧人說：『神秀大師。』 師父說：『我西天，最下等的異道，也不會墮入這種見解。兀自空坐，對於道有什麼益處？』 僧人於是問道：『您的老師是誰？』 師父說：『我的老師是六祖。你為什麼不去曹溪，決斷其中的真要？』 那僧人行禮感謝，隨即前往曹溪。
韶州法海禪師（共一則）
是曲江人。禪師問六祖說：『即心即佛，希望您能指示。』 六祖說：『前念不生就是心，后念不續就是佛。成就一切相就是心，離開一切相就是佛。我如果詳細說，窮盡劫數也說不完。聽我的偈子說：即心名為惠（prajna），即佛就是定（dhyana）。定惠等持，意念中清凈。領悟這個法門，由你的習性。用本無生，雙修才是正道。』
禪師在言下大悟，用偈語讚歎說：即心原本是佛，不悟是自己委屈了自己。我知道定惠的因，雙修就能遠離諸物。
溫州永嘉真覺大師
【English Translation】 English version Birth is no-birth, which is no-cessation. Since there is neither birth nor cessation, one is not bound by past dusts and is liberated on the spot. The official asked, 'What is recognizing the mind and seeing the nature?' The master said, 'All those who study the Way wander with their thoughts because they do not recognize the true mind. The true mind is such that when a thought arises, it does not follow its arising; when a thought ceases, it does not rely on stillness. It neither comes nor goes, is neither fixed nor chaotic, neither takes nor abandons, neither sinks nor floats, is non-active and without form, lively and free. This mind-essence is ultimately unattainable, and there is nothing to be aware of. Everything one sees is 'thusness' (tathata), and there is nothing that is not seeing the nature.'
Successors of the Sixth Patriarch, Chan Master Huineng
Tripitaka Master Kritta from the Western Regions (Total of one)
He was from India. After obtaining the Dharma, he traveled to Mount Wutai and encountered a monk living in a hermitage. The master asked, 'What are you doing sitting here alone?' The monk said, 'Observing stillness.' The master said, 'Who is observing, and what is still?' The monk bowed and asked, 'What is the principle behind this?' The master said, 'Why don't you observe your own stillness?' The monk was at a loss. The master said, 'From whose school do you come?' The monk said, 'Great Master Shenxiu.' The master said, 'In my Western Regions, even the lowest heretical paths do not fall into this view. Sitting here blankly is of no benefit to the Way.' The monk then asked, 'Who is your teacher?' The master said, 'My teacher is the Sixth Patriarch. Why don't you go to Caoqi and resolve the true essentials?' The monk bowed in gratitude and immediately went to Caoqi.
Chan Master Fuhai of Shaozhou (Total of one)
He was from Qujiang. The master asked the Sixth Patriarch, 'The mind is the Buddha; I hope you will instruct me.' The Sixth Patriarch said, 'The non-arising of the preceding thought is the mind; the non-continuation of the subsequent thought is the Buddha. Accomplishing all forms is the mind; separating from all forms is the Buddha. If I were to explain it in detail, it would not be exhausted even after endless eons. Listen to my verse: 'The mind is named wisdom (prajna), the Buddha is concentration (dhyana). Concentration and wisdom are equally maintained, and the mind is pure. Understanding this Dharma gate depends on your habits. Using the fundamentally unproduced, dual cultivation is correct.'
The master had a great awakening upon hearing these words and praised with a verse: 'The mind is originally the Buddha; not realizing it is to wrong oneself. I know the cause of concentration and wisdom; dual cultivation can separate from all things.'
Great Master Yongjia Zhenjue of Wenzhou
二)
本郡戴氏子。少習經論。深造閫域因看維摩經。發明心地。
偶玄䇿禪師相訪。與師劇談。出言暗合諸祖。䇿驚云。仁者得法師誰耶。師云。我聽方等經論。各有師承。後於維摩經。悟佛心宗。未有證明者。䇿云。威音王已前即得。威音王已后。無師自悟。儘是天然外道。師云。愿仁者。為我證據。策云。我言輕。曹溪有六祖大師。四方雲集。並是受法者。率師同往曹溪。
師到曹溪。繞繩床三匝。振錫一下。卓然而立。祖云。夫沙門者。具三千威儀。八萬細行。大德何方而來。生大我慢。師云。生死事大。無常迅速。祖云。何不體取無生。了無速乎。師云。體即無生。了本無速。祖云。如是如是。師遂具威儀。作禮。須臾告辭。祖云。返太速乎。師云。本自非動。豈有速耶。祖云。誰知非動。師云。仁者強生分別。祖云。子甚得無生之意。師云。無生豈有意耶。祖云。無意誰當分別。師云。分別亦非意。祖云。善哉善哉。少留一宿。
雪竇舉。至生大我慢處。便喝。乃云。當時若下得這一喝。免見龍頭蛇尾。
又舉。至卓然而立處。代祖師云。未到曹溪時。與汝三十棒了也。
司空山本凈禪師(凡四)
絳別張氏子。僧問。如何是道。師云。無心是道。云道因心
【現代漢語翻譯】 現代漢語譯本 本郡戴氏之子，年少時學習經論，深入研究佛學領域。因閱讀《維摩詰經》，領悟了心地法門。
一次，玄策禪師來訪，與他深入交談。戴氏所說的話暗合諸位祖師的意旨。玄策驚訝地說：『仁者從哪位老師那裡得法？』戴氏說：『我聽聞方等經論，各有師承。後來從《維摩詰經》中，領悟了佛心宗，但還沒有人給我印證。』玄策說：『威音王佛（過去七佛之首）以前還可以，威音王佛以後，沒有老師而自己領悟的，都是天然外道。』戴氏說：『希望仁者為我印證。』玄策說：『我的話不足為憑。曹溪有六祖大師，四方的人都雲集在那裡，都是去接受傳法的。』於是帶領戴氏一同前往曹溪。
戴氏到達曹溪，繞著六祖的繩床繞了三圈，振動錫杖一下，挺直地站立。六祖說：『出家人，應具備三千威儀，八萬細行。大德從哪裡來，生出這麼大的我慢？』戴氏說：『生死事大，無常迅速。』六祖說：『為何不體悟無生，了達就沒有迅速可言呢？』戴氏說：『體悟就是無生，了達本來就沒有迅速。』六祖說：『是這樣，是這樣。』戴氏於是具足威儀，行禮。過了一會兒，告辭。六祖說：『返回得太快了吧？』戴氏說：『本來就不是動，哪裡有快慢呢？』六祖說：『誰知道不是動？』戴氏說：『仁者強行生出分別。』六祖說：『你很懂得無生的意思。』戴氏說：『無生哪裡有意思呢？』六祖說：『沒有意思誰來分別？』戴氏說：『分別也不是意思。』六祖說：『好啊，好啊。』於是留他住了一夜。
雪竇禪師評論說：到『生大我慢』處，就應該大喝一聲。於是說：『當時如果能喝出這一聲，就可以避免龍頭蛇尾的結局。』
又評論說：到『卓然而立』處，可以代替祖師說：『沒到曹溪的時候，就該給你三十棒了。』
司空山本凈禪師（共四則）
絳州人，姓張。有僧人問：『如何是道？』禪師說：『無心是道。』僧人問：『道因心
【English Translation】 English version A son of the Dai family in this prefecture, he studied scriptures and treatises in his youth, deeply exploring the field of Buddhist learning. He awakened to the Dharma of the mind-ground through reading the Vimalakirti Sutra.
Once, Chan Master Xuan Ce visited him and engaged in profound discussions. His words subtly aligned with the intentions of the various patriarchs. Xuan Ce exclaimed in surprise, 'From which teacher did the Venerable One receive the Dharma?' The Dai said, 'I have heard the Fangdeng Sutras and treatises, each with its own lineage. Later, from the Vimalakirti Sutra, I awakened to the Buddha-mind school, but no one has certified it for me.' Xuan Ce said, 'Before Buddha Vipasyin (the first of the seven ancient Buddhas), it was acceptable. After Buddha Vipasyin, self-awakening without a teacher is all naturalistic heresy.' The Dai said, 'I hope the Venerable One will certify it for me.' Xuan Ce said, 'My words are of little weight. At Caoxi is the Sixth Patriarch Master, where people from all directions gather, all to receive the Dharma.' So he led the Dai together to Caoxi.
Upon arriving at Caoxi, the Dai circled the Sixth Patriarch's rope-bed three times, shook his staff once, and stood upright. The Patriarch said, 'A Shramana should possess three thousand dignified behaviors and eighty thousand subtle practices. From where does the Great Virtue come, giving rise to such great ego-pride?' The Dai said, 'The matter of birth and death is great, and impermanence is swift.' The Patriarch said, 'Why not embody non-birth and understand that there is no swiftness?' The Dai said, 'Embodying is non-birth, and understanding is originally without swiftness.' The Patriarch said, 'So it is, so it is.' The Dai then performed the proper etiquette and bowed. After a moment, he took his leave. The Patriarch said, 'Returning so quickly?' The Dai said, 'Originally there is no movement, how can there be swiftness?' The Patriarch said, 'Who knows there is no movement?' The Dai said, 'The Venerable One is forcibly creating distinctions.' The Patriarch said, 'You greatly understand the meaning of non-birth.' The Dai said, 'Does non-birth have meaning?' The Patriarch said, 'Without meaning, who would make distinctions?' The Dai said, 'Distinctions are also not meaning.' The Patriarch said, 'Excellent, excellent.' And kept him for the night.
Zen Master Xuedou commented: At the point of 'giving rise to great ego-pride,' one should shout loudly. Then he said, 'If one could have shouted out at that time, one could have avoided a dragon's head and a snake's tail.'
He also commented: At the point of 'standing upright,' one could say in place of the Patriarch, 'Before you arrived at Caoxi, I would have given you thirty blows.'
Chan Master Sikongshan Benjing (four cases in total)
A man from Jiang Prefecture, surnamed Zhang. A monk asked, 'What is the Dao?' The Master said, 'No-mind is the Dao.' The monk asked, 'The Dao is due to mind
有。何得言無心是道。師云。道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。云見有身心。是道已否。師云。山僧身心。本來是道。云適言無心是道。今又言。身心本來是道。豈不相違耶。師云。無心是道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是無。道亦窮源何有。僧云。觀禪師。形質甚小。卻會此理。師云。大德只見山僧相。不見山僧無相。見相者是大德所見。經云。凡所有相。皆是虛妄。若見諸相非相。即見其道。若以相為實。窮劫不能見道。云諸師于相上。說無相。師云。凈名云。四大無主。身亦無我。無我所見。與道相應。大德。若以四大有主是我。若有我見。窮劫不會道也。
示以偈云。四大無主復如水。遇曲逢直無彼此。凈穢兩處不生心。壅決何曾有二意。觸境但似水無心。在世縱橫有何事。
志明禪師問。若言無心是道。瓦礫無心。亦應是道。又云。身心本來是道。四生十類。皆有身心。亦應是道。師云。大德若作見聞覺知解會。與道懸殊。即是求見聞覺知者。非是求道。經云。無眼耳鼻舌身意。六根尚無。見聞覺知。從何而立。窮本不有。何處存心。焉得不同草木瓦礫。志明杜口。
師復示以偈
【現代漢語翻譯】 現代漢語譯本：僧人問：『有。為何說無心是道？』 師父說：『道本沒有名字，因為心才有了道的名稱。心的名稱如果存在，道就不是虛無的。窮究心既然是虛無的，道又憑藉什麼立足呢？心和道二者都是虛妄的，總歸是假名。』 僧人問：『認為有身心，就是得道了嗎？』 師父說：『山僧的身心，本來就是道。』 僧人問：『剛才說無心是道，現在又說身心本來是道，豈不是互相矛盾嗎？』 師父說：『無心是道，心泯滅了，道也就沒有了。心和道本就是一體，所以說無心是道。身心本來就是道，道也本來就是身心。身心本來就是空無，道也追溯根源又有什麼呢？』 僧人說：『看禪師的形體很小，卻能領會這個道理。』 師父說：『大德只看見山僧的表象，沒有看見山僧的無相。看見表象是您所看見的。《金剛經》說：凡所有相，皆是虛妄。如果能見到諸相非相，那就是見到了道。如果把相當作真實，窮盡時間也無法見到道。』 僧人問：『諸位法師在相上說無相。』 師父說：『《維摩詰經》說：四大沒有主宰，身體也沒有我。沒有我所見，就與道相應。大德，如果認為四大有主宰，認為有我，如果存在我見，窮盡時間也不會得道。』 師父用偈語開示說：『四大沒有主宰就像水一樣，遇到彎曲就彎曲，遇到筆直就筆直，沒有彼此的分別。在乾淨和污穢的地方都不生心，堵塞和疏通又何曾有二心？接觸外境就像水一樣沒有心，在世間縱橫又有什麼事呢？』 志明禪師問：『如果說無心是道，瓦礫沒有心，也應該是道。又說身心本來是道，四生十類都有身心，也應該是道。』 師父說：『大德如果用見聞覺知來理解，就與道相差甚遠。那就是在追求見聞覺知，而不是在求道。《圓覺經》說：沒有眼耳鼻舌身意，六根尚且沒有，見聞覺知從哪裡建立呢？追究根本本來就沒有，哪裡存在心呢？怎麼能和草木瓦礫不同呢？』志明啞口無言。 師父又用偈語開示說：
【English Translation】 English version: Monk asked: 'There is. Why say that no-mind is the Dao (the Way)?' The Master said: 'The Dao originally has no name. It is because of the mind that the Dao is named. If the name of the mind exists, the Dao is not empty. Since the investigation of the mind is ultimately empty, upon what does the Dao rely to stand? Both are illusory, and all are false names.' Monk asked: 'Is seeing that there is body and mind, is that the Dao?' The Master said: 'This mountain monk's body and mind are originally the Dao.' Monk asked: 'Just now you said that no-mind is the Dao, and now you say that body and mind are originally the Dao. Isn't that contradictory?' The Master said: 'No-mind is the Dao; when the mind is extinguished, the Dao is also gone. The mind and the Dao are originally one, so it is said that no-mind is the Dao. Body and mind are originally the Dao; the Dao is also originally body and mind. Since body and mind are originally non-existent, what is there at the source of the Dao?' Monk said: 'Seeing that the Zen master's form is very small, yet he understands this principle.' The Master said: 'Virtuous One, you only see the mountain monk's appearance, and do not see the mountain monk's no-appearance. Seeing the appearance is what you see. The Sutra says: All appearances are false and illusory. If you see all appearances as non-appearances, then you see the Dao. If you take appearances as real, you will not see the Dao even after endless kalpas (aeons).' Monk asked: 'The masters speak of no-appearance based on appearances.' The Master said: 'Vimalakirti (name of a famous buddhist figure) said: The four great elements have no owner, and the body also has no self. Seeing without self is in accordance with the Dao. Virtuous One, if you think the four great elements have an owner and that there is a self, if you have a self-view, you will not attain the Dao even after endless kalpas.' The Master instructed with a verse, saying: 'The four great elements have no owner, like water, meeting curves and encountering straightness without any difference. In clean and dirty places, no mind arises. In blockage and release, there is never a second intention. Touching circumstances is just like water having no mind. What is there to do in the world?' Zen Master Zhiming asked: 'If you say that no-mind is the Dao, then tiles and pebbles have no mind, so they should also be the Dao. Also, you say that body and mind are originally the Dao, and the four types of birth and ten categories of beings all have body and mind, so they should also be the Dao.' The Master said: 'Virtuous One, if you use seeing, hearing, feeling, and knowing to understand, you are far from the Dao. That is seeking seeing, hearing, feeling, and knowing, not seeking the Dao. The Sutra says: There is no eye, ear, nose, tongue, body, or mind. Even the six senses do not exist. Where do seeing, hearing, feeling, and knowing arise from? Investigating the root, they originally do not exist. Where does the mind exist? How can it be different from grass, trees, tiles, and pebbles?' Zhiming was speechless. The Master further instructed with a verse:
云。見聞覺知無障礙。聲香味觸常三昧。如鳥空中只么飛。無取無舍無憎愛。若於應處本無心。方得名為觀自在。
有真禪師問。道既無心。佛有心否。佛之與道。是一是二。師云。不一不二。云佛度眾生。為有心故。道不度人。為無心故。何得無二。師云。若言佛度眾生。道無度者。此是大德。妄生二見。如山僧。即不然。佛是虛名。道亦妄立。二俱不實。總是假名。一假之中。如何分二。云佛之與道。從是假名。當立名時。是誰為立。若有三者。云何言無。師云。佛之與道。因心而立。推窮立心。心亦是無。心既是無。即悟二俱不實。知如夢幻。即悟本空。強立佛道二名。此是二乘人見解。乃說無修無證。
偈云。見道方修道。不見覆何修。道性如虛空。虛空何所修。遍觀修道者。撥火覓浮漚。但看弄傀儡。線斷一時休。
法空禪師問。佛之與道。俱是假名。十二分教。亦應不實。何以從前尊宿。皆言修道。師云。錯會經意。道本無修。大德強修。道本無作。大德強作。道本無事。強生多事。道本無知。于中強知。如此見解。與道相違。從前尊宿。不應如是。自是大德。不會。請思之。
復示以偈云。道體本無修。不修自合道。若起修道心。此人不會道。棄卻一真性。卻入鬧浩浩。若逢
【現代漢語翻譯】 現代漢語譯本： 云：見聞覺知沒有障礙，聲香味觸常常處於三昧（Samadhi，正定）之中。就像鳥在空中自由飛翔一樣，沒有取捨，沒有憎愛。如果對於所應之處本來就沒有心，才能稱得上是觀自在（Avalokiteśvara，觀世音菩薩）。
有真禪師問道：『道既然無心，佛有心嗎？佛與道，是一還是二？』師父說：『不一不二。』禪師說：『佛度化眾生，因為有心；道不度化人，因為無心。怎麼能說不二呢？』師父說：『如果說佛度化眾生，道沒有度化，這是大德（指禪師）妄生二見。像我山僧（謙稱）就不是這樣認為。佛是虛名，道也是妄立，二者都不真實，都是假名。一個假名之中，如何分出二？』禪師說：『佛與道，既然是假名，那麼在立名的時候，是誰來立名？如果還有第三者，怎麼能說沒有？』師父說：『佛與道，因心而立。推究立心之處，心也是空無。心既然是空無，就領悟到二者都不真實，知道如夢如幻，就領悟到本來空寂。強行設立佛道二名，這是二乘人（聲聞、緣覺）的見解。』於是師父闡述了無修無證的道理。
偈語說：『見到道才能修道，沒見到又修什麼呢？道的本性如同虛空，虛空又修什麼呢？遍觀那些修道的人，如同撥開火焰尋找水泡。只看那玩弄的傀儡，線斷了就一時停止。』
法空禪師問道：『佛與道，都是假名，那麼十二分教（十二部經）也應該不真實。為什麼從前的尊宿（高僧）都說要修道呢？』師父說：『錯會了經意。道本來就無修，大德（指禪師）強行修；道本來就無作，大德強行作；道本來就無事，強行生出多事；道本來就無知，于其中強行知。這樣的見解，與道相違背。從前的尊宿，不應該這樣說。只是大德您沒有領會，請仔細思考。』
又用偈語開示說：『道體本來就無修，不修自然契合道。如果生起修道的心，這個人就不會懂得道。拋棄了一真之性，卻進入喧鬧之中。如果遇到……』
【English Translation】 English version: The clouds: Seeing, hearing, perceiving, and knowing are without obstruction. Sound, scent, taste, and touch are constantly in Samadhi (正定). Like a bird flying freely in the sky, there is no taking, no discarding, no hatred, no love. If there is originally no mind in the appropriate place, then one can be called Avalokiteśvara (觀世音菩薩).
The Zen master Zhen asked, 'Since the Dao (道) is without mind, does the Buddha have a mind? Are the Buddha and the Dao one or two?' The master said, 'Neither one nor two.' The Zen master said, 'The Buddha saves sentient beings because he has a mind; the Dao does not save people because it has no mind. How can you say they are not two?' The master said, 'If you say that the Buddha saves sentient beings and the Dao does not save, this is a great virtue (referring to the Zen master) falsely creating two views. Like this mountain monk (humble term), I do not think so. The Buddha is an empty name, and the Dao is also falsely established. Neither is real; both are false names. How can you divide into two within a false name?' The Zen master said, 'Since the Buddha and the Dao are false names, who established the names when they were established? If there is a third party, how can you say there is none?' The master said, 'The Buddha and the Dao are established because of the mind. Investigating the establishment of the mind, the mind is also empty. Since the mind is empty, one realizes that both are unreal, knowing that they are like dreams and illusions, one realizes that they are originally empty. Forcibly establishing the two names of Buddha and Dao is the view of the two vehicles (Śrāvaka and Pratyekabuddha).』 Then the master expounded the principle of no cultivation and no realization.
The verse says, 'Only when you see the Dao can you cultivate the Dao; if you don't see it, what do you cultivate? The nature of the Dao is like empty space; what can you cultivate in empty space? Looking at those who cultivate the Dao, they are like searching for bubbles in the fire. Just look at the manipulated puppets; when the strings are cut, they stop immediately.'
The Zen master Fakong asked, 'If the Buddha and the Dao are both false names, then the twelve divisions of the teachings (twelve categories of Buddhist scriptures) should also be unreal. Why did the venerable monks of the past all say to cultivate the Dao?' The master said, 'You have misunderstood the meaning of the scriptures. The Dao is originally without cultivation, but the great virtue (referring to the Zen master) forcibly cultivates it; the Dao is originally without action, but the great virtue forcibly acts; the Dao is originally without affairs, but you forcibly create many affairs; the Dao is originally without knowledge, but you forcibly know within it. Such a view is contrary to the Dao. The venerable monks of the past should not have said this. It is just that you, the great virtue, have not understood; please think carefully.'
Again, he used a verse to instruct, 'The essence of the Dao is originally without cultivation; without cultivation, it naturally accords with the Dao. If you give rise to the mind of cultivating the Dao, this person will not understand the Dao. Abandoning the one true nature, you enter into the noisy chaos. If you encounter...'
達道人。第一莫向道。
婺州玄䇿禪師(凡一)
金華人也。遊方屆于河朔。聞智隍禪師謁五祖。自謂已得正受。庵居長坐。積二十年。師知其所得未真。造庵問云。汝在此作甚麼。云入定。師云。汝言入定。為有心入耶。無心入耶。若無心入者。一切無情。草木瓦石。應合得定。若有心入者。一切有情含識之流。亦應得定。隍云。我正入定時。不見有有無之心。師云。不見有有無之心。即是常定。何有出入。若有出入即非大定。隍無對良久問云。師嗣誰耶。師云。我師曹溪六祖。隍云。六祖以何為禪定。師云。我師所說。妙湛圓寂。體用如如。五陰本空。六塵非有。不出不入。不定不亂。禪性無住。離住禪寂。禪性無生。離生禪想。心如虛空。亦無虛空之量。
隍聞是說。經往曹溪謁六祖。祖問。仁者何來。隍具述前緣。祖嘆云。誠如䇿所言。祖閔其遠來。遂垂開決。於是大悟。二十年所得心。都無影響。其夜河北士庶。聞空中有聲云。隍禪師今日得道。復歸河北。開化四眾。實師之力也。
荷澤神會禪師(凡四)
襄陽高氏子也。師謁六祖。祖問。知識遠來艱辛。還將得本來么。若有本。即合識主。試道看。師云。以無住為本。見即是主。祖云。這沙彌。爭合取次語話。便打。師
即服勤給侍。
師訪青原思。思問。甚處來。師云。曹溪來。思云。曹溪意旨如何。師振身而立。思云。猶帶瓦礫在。師云。和尚莫有真金與人么。思云。設有。汝向甚麼處著。
翠巖芝云。真金瓦礫。錯下名言。如今喚作甚麼。
師一日鄉信。報父母俱亡。師入僧堂白槌云。父母俱喪。請大眾。念摩訶般若波羅密多。大眾擬念。師遽白槌云。勞煩大眾。即散去。
僧問。無念法。還具有無否。師云。不言有無。云恁么時作么生。師云。亦無恁么時。猶如明鏡。若不對像。終不見像。若見無物。乃是真見。
信州智常禪師(凡一)
本州貴溪人也。謁六祖。祖問。甚麼處來。欲求何事。云學人近往白峰山。禮大通禪師。蒙示見性成佛之義。未決狐疑。伏望和尚慈悲。指示祖云。彼有何言句。汝試舉看。吾為汝證明。常云。某甲到彼。凡經三月。不蒙開示。為法切故。獨造方丈作禮。請問如何是某甲本心本性。彼云。汝見虛空否。某甲云見。彼云。汝見虛空。有相貌否。某甲云。虛空無形。有何相貌。彼云。汝之本性。猶如虛空。觀自性。了無一物可見。是名正見。了無一物可知。是名真知。無有青黃長短。但見本源清凈。覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見
【現代漢語翻譯】 現代漢語譯本： 即是服侍和侍奉。
禪師去拜訪青原思行思禪師（青原思）。思禪師問：『你從哪裡來？』禪師說：『我從曹溪（六祖慧能駐錫之地）來。』思禪師問：『曹溪的意旨是什麼？』禪師振作起身站立。思禪師說：『你仍然帶著瓦礫。』禪師說：『和尚莫非有真金給人嗎？』思禪師說：『即使有，你往哪裡放？』
翠巖芝禪師說：『真金瓦礫，錯用了這些名言。現在應該稱作什麼呢？』
禪師有一天收到家鄉的信，得知父母都去世了。禪師進入僧堂，敲槌宣告說：『父母都去世了，請大眾念《摩訶般若波羅蜜多》。』大眾準備唸誦時，禪師立刻敲槌說：『勞煩大眾了。』隨即解散。
有僧人問：『無念之法，還具有有或無嗎？』禪師說：『不說是非有非無。』僧人問：『這樣的時候該怎麼辦？』禪師說：『也沒有這樣的時候。』就像明鏡，如果不照東西，終究看不到影像。如果見到沒有東西，那就是真正的見地。
信州智常禪師（共一位）
是本州貴溪人。去拜見六祖慧能（六祖）。六祖問：『你從哪裡來？想要求什麼事？』智常說：『學人最近去了白峰山，拜見大通禪師（大通禪師），蒙他開示見性成佛的道理。但我還沒有解決心中的疑惑，希望和尚慈悲，指示我。』六祖說：『他說了什麼話？你試著說來聽聽，我為你證明。』智常說：『我到那裡，經過三個月，沒有得到開示。因為求法心切，獨自去方丈室作禮，請問什麼是我的本心本性。他回答說：『你看見虛空嗎？』我說：『看見。』他問：『你看見虛空有相貌嗎？』我說：『虛空沒有形狀，有什麼相貌？』他回答說：『你的本性，就像虛空一樣。觀察自性，了無一物可見，這叫做正見。了無一物可知，這叫做真知。沒有青黃長短的分別，只是見到本源清凈，覺悟的本體圓滿光明，就叫做見性成佛，也叫做極樂世界，也叫做如來知見。』
【English Translation】 English version: That is, serving and attending.
The master visited Qingyuan Si (Qingyuan Si). Si asked, 'Where do you come from?' The master said, 'I come from Caoqi (where the Sixth Patriarch Huineng resided).' Si said, 'What is the meaning of Caoqi?' The master stood up and shook his body. Si said, 'You still carry rubble.' The master said, 'Does the venerable monk have real gold to give to people?' Si said, 'Even if I have it, where would you put it?'
Cuiyan Zhi said, 'Real gold and rubble, misusing these terms. What should we call them now?'
One day, the master received a letter from his hometown, reporting that both his parents had passed away. The master entered the monks' hall, struck the gavel, and announced, 'Both my parents have passed away. Please, everyone, recite the Mahaprajnaparamita Sutra (Great Wisdom Beyond Wisdom Sutra).' As the assembly prepared to recite, the master immediately struck the gavel and said, 'Thank you for your trouble.' Then he dismissed them.
A monk asked, 'Does the Dharma of no-thought possess existence or non-existence?' The master said, 'It is not spoken of as existence or non-existence.' The monk asked, 'What should be done at such a time?' The master said, 'There is also no such time.' It is like a clear mirror; if it does not reflect an image, it will never see the image. If you see that there is nothing, that is true seeing.
Chan Master Zhichang of Xinzhou (Total of one)
He was a native of Guixi in this prefecture. He visited the Sixth Patriarch Huineng (Sixth Patriarch). The Sixth Patriarch asked, 'Where do you come from? What do you seek?' Zhichang said, 'This disciple recently went to White Peak Mountain and visited Chan Master Datong (Chan Master Datong), who enlightened me on the meaning of seeing one's nature and becoming a Buddha. But I have not resolved my doubts, and I hope the venerable monk will be compassionate and instruct me.' The Sixth Patriarch said, 'What words did he say? Try to tell me, and I will verify them for you.' Zhichang said, 'When I arrived there, three months passed without receiving any instruction. Because I was eager to seek the Dharma, I went alone to the abbot's room, bowed, and asked what my original mind and original nature are. He replied, 'Do you see the void?' I said, 'I see it.' He asked, 'Do you see the void having a form?' I said, 'The void has no form; what form could it have?' He replied, 'Your original nature is like the void. Observe your self-nature, and there is nothing to be seen; this is called right seeing. There is nothing to be known; this is called true knowledge. There is no distinction of blue, yellow, long, or short; just see the original source of purity, and the enlightened essence is perfectly bright; this is called seeing one's nature and becoming a Buddha, also called the Land of Ultimate Bliss, also called the Tathagata's knowledge and vision.'
。學人雖聞此說。猶未決了。乞和尚指誨。令無凝滯。祖云。彼之所示。猶存見知。令汝不了。吾今示汝一偈云。不見一法存無見。大似浮雲遮日面。不知一法守空知。還如太虛生閃電。此之知見瞥然興。錯認何曾解方便。汝今一念自知非。自己靈光常顯現。
常聞偈。心意豁然。述偈云。無端起知見。著相求菩提。情存一念悟。甯越昔時迷。自性覺源體。隨照枉遷流。不入祖師室。茫然趣兩頭。
壽州智通禪師(凡一)
本郡安豐人也。看楞伽經千餘遍。而不會三身四智。禮六祖。求解其義。祖云。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身。無有自性。即名四智菩提。
聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登十地。吾今為汝說。諦信本無疑。莫學馳求者。終日說菩提。
通云。四智之義。可得聞乎。祖云。既會三身。便明四智。何更問耶。若離三身。別談四智。此名有智無身也。即此有智。還成無智。
復說偈云。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處那伽定。
通禮
【現代漢語翻譯】 現代漢語譯本：學人雖然聽聞了這種說法，但仍然沒有徹底明白，懇請和尚您指點教誨，使我不再有疑惑。六祖慧能大師說：『他們所說的，還存在著能見、所見的知見，所以讓你不能明白。我現在為你開示一首偈：不見任何一法而存有『無見』的觀念，就像浮雲遮蔽了太陽的臉面。不明白任何一法，卻執守于空洞的知解，還像太空中出現閃電一樣虛幻。這種知見稍微一興起，就錯誤地認為自己理解了方便法門。你現在只要一念之間自覺到自己的錯誤，自己的靈明之光就會常常顯現。』 常聞聽了這首偈，心意豁然開朗，於是也說了一首偈：『無緣無故地生起知見，執著于外相來尋求菩提。如果心存一念的領悟，還不如過去的迷惑。自性覺悟的源頭本體，隨著外境的照應而枉自遷流。如果不進入祖師的門室，就會茫然地奔向兩端。』
壽州智通禪師（凡一） 智通禪師是本郡安豐人。他閱讀《楞伽經》一千多遍，卻不明白三身（清凈法身、圓滿報身、千百億化身）和四智（大圓鏡智、平等性智、妙觀察智、成所作智）的含義。於是他去拜見六祖慧能大師，請求解答其中的含義。六祖慧能大師說：『三身，清凈法身就是你的自性，圓滿報身就是你的智慧，千百億化身就是你的行為。如果離開本性，另外去談論三身，就叫做有身無智。如果領悟了三身，知道它們沒有自性，就叫做四智菩提。』 六祖慧能大師又說偈語道：『自性具足三身，發明就能成就四智。不離見聞覺知的因緣，超然直登十地（菩薩修行 দশ 個階位）。我現在為你解說，要深信不疑。不要學習那些四處奔波尋求的人，整天口說菩提。』 智通禪師問：『四智的含義，可以聽聞嗎？』六祖慧能大師說：『既然明白了三身，自然就明白了四智，為什麼還要問呢？如果離開三身，另外去談論四智，這就叫做有智無身了。即使有了這種智慧，還是會變成沒有智慧。』 六祖慧能大師又說偈語道：『大圓鏡智的自性清凈，平等性智的心沒有病。妙觀察智的觀察不是人為的造作，成所作智與大圓鏡智相同。前五識、第八識、第六識、第七識，在果位和因位上發生轉變，但只是名稱言語，沒有實在的自性。如果在轉變之處不留下任何執著，那麼，即使各種念頭紛紛興起，也能永遠安住在如那伽（龍）入定般的寂靜之中。』 智通禪師聽后，頂禮拜謝。
【English Translation】 English version: Although the student had heard this explanation, he was still not completely clear. He begged the venerable monk to instruct him so that he would no longer have doubts. The Sixth Patriarch said, 'What they have shown still contains the perception of seeing and knowing, which prevents you from understanding. I will now show you a verse: Not seeing a single dharma while retaining the concept of 'no-seeing' is like floating clouds obscuring the sun's face. Not understanding a single dharma while clinging to empty knowledge is like lightning flashing in the vast sky. This kind of knowing and seeing arises fleetingly, mistakenly believing that one has understood the expedient means. If you can now realize your mistake in a single thought, your own spiritual light will always manifest.' Upon hearing this verse, Chang Wen's mind became enlightened. He then composed a verse: 'Groundlessly arising knowing and seeing, clinging to forms to seek Bodhi. If one's mind retains a single thought of enlightenment, it is no better than past delusion. The source-essence of self-nature's awakening follows external conditions and vainly transmigrates. If one does not enter the Patriarch's chamber, one will blindly rush to both extremes.'
Chan Master Zhitong of Shouzhou (One instance) Chan Master Zhitong was a native of Anfeng in this prefecture. He had read the Laṅkāvatāra Sūtra more than a thousand times but did not understand the meaning of the Three Bodies (Tri-kāya) (Dharmakāya (法身) - Body of Essence, Sambhogakāya (報身) - Body of Enjoyment, Nirmāṇakāya (化身) - Body of Transformation) and the Four Wisdoms (catuḥ-jñāna) (Mahādarśa-jñāna (大圓鏡智) - Great Mirror Wisdom, Samatā-jñāna (平等性智) - Wisdom of Equality, Pratyavekṣaṇa-jñāna (妙觀察智) - Wisdom of Discriminating Awareness, Kṛtyānuṣṭhāna-jñāna (成所作智) - Wisdom of Accomplishing Activities). He paid homage to the Sixth Patriarch, seeking to understand their meaning. The Sixth Patriarch said, 'The Three Bodies: the Pure Dharma Body is your nature; the Perfect Reward Body is your wisdom; the billions of Transformation Bodies are your actions. If you speak of the Three Bodies apart from your inherent nature, it is called having bodies without wisdom. If you awaken to the Three Bodies, knowing they have no self-nature, it is called the Four Wisdoms of Bodhi.' The Sixth Patriarch then spoke a verse: 'The self-nature possesses the Three Bodies; when manifested, they become the Four Wisdoms. Without leaving the conditions of seeing and hearing, one transcends and ascends to the Ten Grounds (bhūmi) (ten stages of a Bodhisattva's practice). I now explain this to you; believe it deeply without doubt. Do not learn from those who rush about seeking, speaking of Bodhi all day long.' Zhitong asked, 'Can the meaning of the Four Wisdoms be heard?' The Sixth Patriarch said, 'Since you understand the Three Bodies, you naturally understand the Four Wisdoms. Why ask further? If you speak of the Four Wisdoms apart from the Three Bodies, it is called having wisdom without bodies. Even with this wisdom, it still becomes no wisdom.' The Sixth Patriarch then spoke another verse: 'The Great Mirror Wisdom's nature is pure and clean; the Wisdom of Equality's mind has no illness. The Wisdom of Discriminating Awareness's seeing is not contrived; the Wisdom of Accomplishing Activities is the same as the Great Mirror Wisdom. The five, eight, six, and seven consciousnesses transform in the causal and resultant stages, but they are only names and words, without real substance. If you do not leave any attachment in the place of transformation, then even with the arising of various thoughts, you can eternally abide in the samādhi (定) of a Nāga (龍) (dragon).' Zhitong bowed in gratitude.
謝。以偈贊云。三身元我體。四智本心明。身智融無礙。應物任隨形。起修皆妄動。守住匪真精。妙旨因師說。終忘染污名。
洪州法達禪師(凡一)
師禮六祖。頭不至地。祖呵云。禮不投地。何如不禮。汝心中。必有一物。蘊習何事耶。云某甲念法華經。已及三千部。祖云。汝若念至萬部。得其經意。不以為勝。則與吾偕行。汝今負此事業。都不知過。
聽吾偈曰。體本折慢幢。頭奚不至地。有我罪即生。亡功福無比。
祖又問。汝名甚麼。云名法達。祖云。汝名法達。何曾達法。復說偈曰。汝今名法達。勤誦未休歇。空誦但循聲。明心號菩薩。汝今有緣故。吾今為汝說。但信佛無言。蓮花從口發。
師聞偈。悔過云。而今而後。當謙恭一切。惟愿和尚大慈。略說經中義理。祖云。汝念此經。以何為宗。師云。學人愚鈍。但依文誦唸。豈知宗趣。祖云。汝試為吾誦一遍。吾當為汝解說。師即高聲念。至方便品。祖云。止止。此經元來。以因緣出世為宗。縱有多種譬喻。亦無越於此。何者。因緣惟一大事。一大事。即佛知見也。汝慎勿錯解經意。見他道。開示悟入。自是佛之知見。我輩無分。若作此解。乃是謗經毀佛也。彼既是佛。已具知見。何用更開。汝今當信。佛知見者。只汝
【現代漢語翻譯】 現代漢語譯本： 以偈頌讚嘆說：『三身原本就是我的本體，四智原本就是心的光明。身與智融合無礙，應物而任隨其形。若起心去修行都是虛妄的舉動，執著守住也並非真正的精髓。微妙的旨意因老師的解說，最終忘卻被染污的名稱。』
洪州法達禪師（凡一）
法達禪師禮拜六祖慧能時，頭沒有觸到地面。六祖呵斥說：『禮拜不觸地，不如不禮拜。你心中必定有一物，蘊藏著什麼習氣呢？』法達說：『弟子唸誦《法華經》，已經達到三千部。』六祖說：『你如果唸到萬部，領會了經的意義，不因此自以為是，那麼就可以與我同行。你現在揹負著這件事，卻不知道自己的過失。』
聽我說偈：『身體本來就應該折斷傲慢的旗幟，頭為什麼不觸地呢？心存『我』，罪過就會產生；去除功利之心，福德就無比。』
六祖又問：『你叫什麼名字？』法達回答說：『名叫法達。』六祖說：『你名叫法達，何曾通達佛法？』又說偈語：『你今名叫法達，勤奮誦經未曾停歇。只是空誦經文，追逐聲音。明心見性才可稱為菩薩。你今有緣故，我今為你解說。只要相信佛無言語，蓮花自然從口中生髮。』
法達禪師聽了偈語，懺悔過錯說：『從今以後，應當謙恭對待一切。只希望和尚大慈大悲，簡略地說說經中的義理。』六祖說：『你念誦這部經，以什麼為宗旨？』法達說：『弟子愚鈍，只是依照經文誦唸，哪裡知道它的宗旨意趣？』六祖說：『你試著為我誦一遍，我來為你解說。』法達就高聲唸誦，唸到《方便品》。六祖說：『停止！這部經本來是以因緣出世為宗旨。縱然有多種譬喻，也沒有超出這個範圍。為什麼呢？因緣是唯一的大事，這一大事，就是佛的知見。你千萬不要錯誤地理解經意，見到別人說『開示悟入』，就認為是佛的知見，與我們沒有關係。如果這樣理解，那就是誹謗經書，詆譭佛。佛既然是佛，已經具備了知見，哪裡還需要再開啟？你現在應當相信，佛的知見，就是你
【English Translation】 English version: He praised in verse, saying: 'The three bodies are originally my essence, the four wisdoms are originally the mind's brightness. Body and wisdom merge without obstruction, responding to things and following their forms. To initiate cultivation is all vain movement, to hold on is not true essence. The subtle meaning is due to the teacher's explanation, ultimately forgetting the name of defilement.'
Chan Master Fada of Hongzhou (One in all)
When Master Fada prostrated to the Sixth Patriarch Huineng, his head did not touch the ground. The Patriarch scolded, 'If your prostration doesn't touch the ground, it's better not to prostrate at all. In your heart, there must be something. What habit are you cultivating?' Fada said, 'I have recited the Lotus Sutra three thousand times.' The Patriarch said, 'If you recite it ten thousand times and grasp the meaning of the sutra, without considering yourself superior, then you can walk with me. Now you are burdened by this accomplishment, and you don't even know your fault.'
Listen to my verse: 'The body should originally break the banner of arrogance, why doesn't the head touch the ground? With 'self', sin arises; without seeking merit, the blessings are immeasurable.'
The Sixth Patriarch then asked, 'What is your name?' Fada replied, 'My name is Fada.' The Patriarch said, 'You are named Fada, but how have you attained the Dharma?' He then spoke a verse: 'You are now named Fada, diligently reciting without rest. Empty recitation only follows the sound, clarifying the mind is called Bodhisattva. You now have a karmic connection, so I will now explain it for you. Just believe that the Buddha is without words, and the lotus flower will naturally bloom from your mouth.'
Upon hearing the verse, Master Fada repented and said, 'From now on, I will be humble and respectful to all. I only hope that the Venerable One, with great compassion, will briefly explain the meaning of the sutra.' The Patriarch said, 'What do you take as the main principle of this sutra that you recite?' Fada said, 'I am dull and only recite according to the text, how would I know its principle and meaning?' The Patriarch said, 'Try reciting it for me once, and I will explain it for you.' Fada then recited aloud, reaching the Expedient Means chapter. The Patriarch said, 'Stop! This sutra originally takes the appearance in the world due to conditions as its main principle. Even with various metaphors, none go beyond this. Why? Conditions are the only great matter, and this great matter is the Buddha's knowledge and vision. You must not misunderstand the meaning of the sutra, seeing others say 'opening, showing, awakening, and entering', and thinking that it is the Buddha's knowledge and vision, and has nothing to do with us. If you interpret it this way, you are slandering the sutra and defaming the Buddha. Since the Buddha is already a Buddha, he already possesses knowledge and vision, why would he need to be opened further? You should now believe that the Buddha's knowledge and vision is just you
自心。更無別體。蓋為一切眾生。自蔽光明。貪愛塵境。外緣內擾。甘受驅馳。便勞他。從三昧起。種種苦口。勸令寢息。莫向外求。與佛無二故。云開佛知見。汝但勞勞執念。謂為功課者。何異𤛆牛愛尾也。師云。若然者。但得解義。不勞誦經耶。祖云。經有何過。豈障汝念。只為迷悟在人。損益由汝。
聽吾偈云。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。
師聞偈。再啟云。經云。諸大聲聞。乃至菩薩。皆盡思度量。尚不能測于佛智。今令凡夫。但悟本心。便名佛之知見。自非上根。未免疑謗。又經說三車。大牛之車。與白牛車。如何區別。愿和尚。再垂開示。祖云。經意分明。汝自迷背。諸三乘人。不能測佛智者。患在度量也。饒伊盡思共推。轉加懸遠。佛本為凡夫說。不為佛說。此理若不肯信者。從他退席。殊不知。坐卻白牛車。更于門外。覓三車。況經文明向汝道。無二亦無三。汝何不省。三車是假。為昔時故。一乘是實。為今時故。只教你去假歸實。皈實之後。實亦無名。應知所有珍財。盡屬于汝。由汝受用。更不作父想。亦不作子想。亦無用想。是名持法華經。從劫至劫。手不釋卷。從晝至夜。無不念時也。
師蒙
【現代漢語翻譯】 現代漢語譯本： 自心，沒有其他的本體。因為一切眾生，自己遮蔽了光明，貪愛塵世的境界，外面的事物和內心的煩惱相互干擾，甘願被驅使，所以才勞煩佛陀從禪定中起身，苦口婆心地勸導他們停止向外追求，因為（眾生的自心）與佛沒有差別。所以說，『云開佛知見』（撥開雲霧，就能顯現佛的知見）。你只是辛辛苦苦地執著于唸誦，認為這是功課，這和犛牛愛惜自己的尾巴有什麼區別呢？ 惠明禪師問：『如果這樣，只要理解經義，就不需要誦經了嗎？』 六祖慧能答：『經有什麼過錯呢？難道會妨礙你念誦嗎？只是因為迷惑或覺悟在於人自己，得益或受損也由你自己決定。』 『聽我說偈語：心迷時被《法華經》牽著走，心悟時就能運用《法華經》。誦經很久卻不明白自己的本心，就會與經義成為仇敵。沒有念頭的念才是正念，有念頭的念就成了邪念。有和無都不去計較，才能長久地駕馭白牛車（比喻最上乘的佛法）。』 惠明禪師聽了偈語，再次請教說：『經上說，諸大聲聞（聽聞佛法而覺悟的人），乃至菩薩，都盡力思考衡量，尚且不能測度佛的智慧。現在卻讓凡夫，只要領悟本心，就稱為佛的知見，如果不是上根之人，難免會產生懷疑和誹謗。』又經上說有三車（羊車、鹿車、牛車，比喻聲聞乘、緣覺乘、菩薩乘），還有大牛之車和白牛車，這之間有什麼區別呢？希望和尚再次開示。』 六祖慧能答：『經文的意義很明白，是你自己迷惑背離了。諸三乘人（聲聞乘、緣覺乘、菩薩乘）不能測度佛的智慧，問題在於他們的思量和分別。即使他們盡力共同推測，反而更加遙遠。佛本來是為凡夫說法，不是為佛說法。這個道理如果不肯相信，就隨他退席吧。殊不知，自己正坐在白牛車上，卻還要在門外尋找三車。況且經文明白地告訴你，無二也無三，你為什麼不明白呢？三車是虛假的，是爲了適應過去的情況而設；一乘是真實的，是爲了現在的情況而設。只是教你捨棄虛假的，迴歸真實的。迴歸真實之後，真實也沒有名稱。應當知道所有珍貴的財物，都屬於你，由你受用，更不要作父親想，也不要作兒子想，也不要有用的想法，這才是真正地持《法華經》，從劫至劫，手不離卷，從白天到黑夜，沒有不念的時候。』 惠明禪師蒙受教誨
【English Translation】 English version: The self-mind, there is no other entity. It is because all sentient beings obscure their own light, greedily love the realm of dust, external conditions and internal disturbances interfere with each other, willingly accept being driven, so it troubles the Buddha to arise from Samadhi, with all kinds of bitter words, to persuade them to rest and not seek externally, because (the self-mind of sentient beings) is no different from the Buddha. Therefore, it is said, 'When the clouds clear, the Buddha's knowledge and vision appear.' You are just painstakingly clinging to recitation, thinking it is homework, what difference is there between this and a yak cherishing its own tail? Zen Master Huiming asked: 'If so, as long as one understands the meaning of the scriptures, is there no need to recite them?' The Sixth Patriarch Huineng replied: 'What fault does the scripture have? Does it hinder your recitation? It is only because delusion or enlightenment lies in oneself, and benefit or loss is also determined by oneself.' 'Listen to my verse: When the mind is deluded, it is led by the 'Lotus Sutra'; when the mind is enlightened, it can use the 'Lotus Sutra'. Reciting the scriptures for a long time without understanding one's own mind will make one an enemy of the meaning of the scriptures. The thought of no-thought is the right thought, and the thought of thought becomes a wrong thought. Not calculating existence or non-existence, one can ride the White Ox Cart (symbolizing the supreme vehicle of Buddhism) forever.' Zen Master Huiming, after hearing the verse, asked again: 'The scriptures say that all great Shravakas (those who awaken by hearing the Buddha's teachings), and even Bodhisattvas, have exhausted their thoughts and measurements, yet they still cannot fathom the wisdom of the Buddha. Now, to allow ordinary people, as long as they realize their original mind, to be called the knowledge and vision of the Buddha, if they are not of superior roots, they will inevitably have doubts and slanders.' Also, the scriptures say there are three carts (goat cart, deer cart, ox cart, symbolizing the Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), and there are also the Great Ox Cart and the White Ox Cart, what is the difference between them? I hope the Abbot will enlighten me again.' The Sixth Patriarch Huineng replied: 'The meaning of the scriptures is very clear, it is you who are deluded and deviating from it. The problem with the three vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) not being able to fathom the wisdom of the Buddha lies in their thinking and discrimination. Even if they try their best to speculate together, they will only become more distant. The Buddha originally spoke for ordinary people, not for Buddhas. If you are unwilling to believe this principle, then let him withdraw. Little do they know that they are sitting on the White Ox Cart, yet they are still looking for the three carts outside the door. Moreover, the scriptures clearly tell you that there is neither two nor three, why don't you understand? The three carts are false, set up to adapt to the past situation; the One Vehicle is real, set up for the present situation. It only teaches you to abandon the false and return to the real. After returning to the real, the real also has no name. You should know that all precious treasures belong to you, for you to enjoy, and do not think of it as a father, nor as a son, nor have any useful thoughts, this is truly upholding the 'Lotus Sutra', from kalpa to kalpa, never letting go of the scroll, from day to night, there is no time when you are not reciting it.' Zen Master Huiming received the teachings
啓發。踴躍歡喜。以偈贊曰。經誦三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊鹿牛權設。初中后善揚。誰知火宅內。元是法中王。
祖云。汝今後方可名爲念經僧也。
江西志徹禪師(凡一)
名行昌。少任俠。自南北分化。二宗主雖亡彼此。而徒侶竟起愛憎。北宗門人。自立秀為第六祖。而忌能大師傳衣。為天下聞。祖預知其事。即置金十兩于方丈。時行昌。受北宗門人所囑。懷刃入祖室。將欲加害。祖伸頸而就。行昌揮刃者三。都無所損。祖云。正劍不邪。邪劍不正。只負汝金。不負汝命。行昌驚仆。久而方蘇。哀求悔過。即愿出家。祖遂與金云。汝且去。恐徒眾。翻害於汝。他日可易形而來。吾當攝受。行昌稟旨。宵遁。投僧出家。具戒精進。
一日憶祖之言。遠來禮覲。祖云。吾久念汝。汝來何晚。云昨蒙和尚舍罪。今雖出家苦行。終難報于深恩。其唯傳法度生乎。弟子曾覽涅槃經。未曉常無常義。乞和尚慈悲。略為解說。祖云。無常者。即佛性也。有常者。即善惡一切諸法。分別心也。雲和尚所說。大違經文。祖云。吾傳佛心宗。安敢違于佛經。云經說佛性是常。和尚卻言無常。善惡諸法。乃至菩提心。皆是無常。和尚卻言是常。此即相違。令學人。轉加疑惑。祖云。涅
【現代漢語翻譯】 現代漢語譯本：
（行昌）受到啓發，踴躍歡喜，用偈頌讚嘆說：『經誦三千部，曹溪一句亡。未明出世旨，寧歇累生狂。羊鹿牛權設，初中后善揚。誰知火宅內，元是法中王。』 六祖（指慧能）說：『你從今以後才可以稱爲念經僧了。』
江西志徹禪師(凡一)
（志徹禪師）俗名行昌，年輕時好行俠仗義。自從南北宗分化后，雖然兩宗的領袖（指慧能和神秀）已經去世，但他們的門徒卻互相產生愛憎。北宗的門人，自己擁立神秀為第六祖，並且嫉妒慧能大師傳衣缽的事情，天下皆知。六祖（慧能）預先知道這件事，就預先放置十兩黃金在方丈室內。當時行昌，受到北宗門人的囑託，懷藏著刀進入六祖的房間，想要加害於他。六祖伸出脖子等待著。行昌揮刀砍了三次，都沒有造成任何損傷。六祖說：『正劍不會傷人，邪劍才不正。我只欠你的金錢，不欠你的性命。』行昌驚嚇倒地。過了很久才甦醒過來，哀求懺悔過錯，並且願意出家。六祖於是把金子給他，說：『你暫且離開這裡，恐怕我的徒眾會反過來加害你。以後可以改變形貌再來，我應當接納你。』行昌接受了指示，連夜逃走，投奔僧人出家，受了具足戒，精進修行。
有一天，他回憶起六祖的話，遠道而來禮拜謁見六祖。六祖說：『我很久都在想念你，你怎麼來得這麼晚？』行昌說：『昨天蒙受和尚寬恕罪過，如今雖然出家苦行，始終難以報答這深厚的恩情，只有傳法度眾生了。弟子曾經讀過《涅槃經》（Nirvana Sutra），不明白常與無常的含義，懇請和尚慈悲，稍微為我解說。』六祖說：『無常，就是佛性（Buddha-nature）。有常，就是善惡一切諸法，分別心。』行昌說：『和尚所說的，大大違背了經文。』六祖說：『我傳的是佛心宗，怎麼敢違背佛經呢？』行昌說：『經文說佛性是常，和尚卻說是無常；善惡諸法，乃至菩提心（Bodhi-mind），都是無常，和尚卻說是常。這正是互相矛盾，令學人更加疑惑。』六祖說：『《涅』
【English Translation】 English version:
(Xingchang) was inspired, rejoiced enthusiastically, and praised in verse: 'Having recited three thousand scriptures, a single phrase from Caoxi (referring to Huineng) is lost. Without understanding the meaning of transcending the world, how can one cease the madness of countless lifetimes? The expedient teachings of sheep, deer, and ox are established, with the initial, middle, and final stages of goodness proclaimed. Who knows that within the burning house (referring to the world), the original is the King within the Dharma.' The Sixth Patriarch (referring to Huineng) said, 'From now on, you can be called a sutra-reciting monk.'
Chan Master Zhiche of Jiangxi (Chapter 1)
(Chan Master Zhiche's) secular name was Xingchang, and he was fond of chivalry in his youth. Since the division of the Northern and Southern schools, although the leaders of the two schools (referring to Huineng and Shenxiu) had passed away, their followers still harbored love and hatred for each other. The disciples of the Northern school established Shenxiu as the Sixth Patriarch and were jealous of the transmission of the robe by Great Master Huineng, which was known throughout the world. The Sixth Patriarch (Huineng) foresaw this event and placed ten taels of gold in his abbot's room in advance. At that time, Xingchang, entrusted by the disciples of the Northern school, entered the Sixth Patriarch's room with a knife, intending to harm him. The Sixth Patriarch stretched out his neck and waited. Xingchang swung the knife three times, but it caused no damage. The Sixth Patriarch said, 'A righteous sword does not harm, only a wicked sword is unjust. I only owe you the gold, not your life.' Xingchang fell to the ground in shock. After a long time, he woke up, begged for repentance, and was willing to become a monk. The Sixth Patriarch then gave him the gold and said, 'You should leave for now, lest my disciples harm you in return. You can come back in disguise another day, and I will accept you.' Xingchang received the instruction and fled at night, joining a monastery, receiving the full precepts, and diligently practicing.
One day, he recalled the Sixth Patriarch's words and came from afar to pay homage. The Sixth Patriarch said, 'I have been thinking of you for a long time, why have you come so late?' Xingchang said, 'Yesterday, I was forgiven by the Abbot for my sins. Although I am now a monk practicing asceticism, it is still difficult to repay this profound kindness, except by propagating the Dharma and saving sentient beings. This disciple has read the Nirvana Sutra (Nirvana Sutra) but does not understand the meaning of permanence and impermanence. I beg the Abbot to explain it to me with compassion.' The Sixth Patriarch said, 'Impermanence is Buddha-nature (Buddha-nature). Permanence is all dharmas of good and evil, and the discriminating mind.' Xingchang said, 'What the Abbot says greatly contradicts the scriptures.' The Sixth Patriarch said, 'I transmit the Buddha-mind school, how dare I contradict the Buddhist scriptures?' Xingchang said, 'The scriptures say that Buddha-nature is permanent, but the Abbot says it is impermanent; all dharmas of good and evil, even the Bodhi-mind (Bodhi-mind), are impermanent, but the Abbot says they are permanent. This is contradictory, causing students to become more confused.' The Sixth Patriarch said, 'The N'
槃經。吾昔聽尼無盡藏誦一遍。便為講說。無一字一義。不合經文。乃至為汝。終無二說。云學人識量淺昧。愿和尚委曲開示。祖云。汝知否。佛性若常。更說甚麼善惡諸法。乃至窮劫。無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法。若無常者。即物物皆有自性。容受生死。而真常有不遍之處。故吾說常者。正佛說真無常義也。佛此為凡夫外道。執于邪常。諸二乘人。于常計無常。共成八倒。故於涅槃了義教中。破彼偏見。而顯說真常真樂。真我真凈。汝今依言背義以斷滅無常。及確定死常。而錯會佛之圓妙。最後微言。縱覽千遍。有何所益。行昌忽如醉醒。乃說偈曰。因守無常心。佛說有常性。不知方便者。如春池拾礫。我今不施功。佛性而見前。非師相授與。我亦無所得。
祖云。汝今徹也。宜名志徹。禮謝而去。
吉州志誠禪師(凡一)
本州太和人也。初參神秀。秀之徒譏能大師不識一字。有何所長。秀云。他得無師智。深悟上乘。吾不如也。五祖親付衣法。豈徒然哉。吾恨不能遠去親近。虛受國恩。汝等諸人。無滯於此。可往曹溪質疑。他日皈來。還為吾說。
師聞此語。辭往曹溪。隨眾參請。不言來處。祖告眾云。今有盜法之人。潛在此會。師出作禮。
【現代漢語翻譯】 現代漢語譯本： 《涅槃經》。我過去聽尼姑無盡藏誦讀一遍，就為她講解，沒有一個字、一個義理不符合經文。乃至為你講解，始終沒有兩種說法。你說學人的認識和理解淺薄愚昧，希望和尚詳細開示。祖師說：『你知不知道，佛性如果是恒常不變的，還說什麼善惡諸法呢？乃至窮盡時間，也不會有一個人發起菩提心。所以我說無常，正是佛所說的真常之道啊。又，一切諸法，如果都是無常的，那麼事物就各自具有自性，容納生死，而真常就有不能普遍存在的地方。所以我說常，正是佛所說的真無常的意義啊。』佛陀這樣說是爲了凡夫外道，他們執著于邪常；以及二乘人，他們于常計為無常，共同形成了八種顛倒。所以在《涅槃經》了義教中，破除他們的偏見，而明顯地說真常、真樂、真我、真凈。你現在依從言語而背離義理，以斷滅的無常，以及確定的死常，而錯誤地理解佛的圓滿微妙的最後言教，縱然讀千遍，又有什麼益處呢？ 行昌忽然像從醉酒中醒來，於是說偈語：『因為執守無常的心，佛才說有常的佛性。不知道方便法門的人，就像在春天的池塘里撿拾瓦礫。我現在不用費力，佛性就顯現在眼前。這不是老師可以傳授給我的，我也沒什麼可以得到的。』 祖師說：『你現在徹底明白了。應該改名叫志徹。』行昌禮拜感謝后離去。 吉州志誠禪師（凡一） 是本州太和人。最初參訪神秀（禪宗北宗代表人物）。神秀的弟子譏笑慧能大師（禪宗六祖）不識一個字，有什麼長處。神秀說：『他得到了無師智，深刻領悟了上乘佛法，我不如他。五祖弘忍（禪宗五祖）親自傳授衣缽和佛法，難道是徒勞的嗎？我遺憾不能遠去親近他，白白地接受國家的恩惠。你們這些人，不要滯留在這裡，可以去曹溪（慧能大師的道場）請教疑問，他日回來，還為我說說。』 志誠禪師聽到這些話，辭別前往曹溪，跟隨眾人蔘拜請教，不說明來自何處。慧能大師告訴眾人說：『現在有盜法的人，潛藏在這個集會中。』志誠禪師走出來，行禮。
【English Translation】 English version: The Nirvana Sutra. I once heard the nun Wujinzang (name of a nun, meaning 'inexhaustible treasury') recite it once, and then I explained it to her. Not a single word or meaning was not in accordance with the sutra. Even when explaining it to you, there are never two different interpretations. You say that the learner's knowledge and understanding are shallow and ignorant, and you hope that the venerable monk will explain it in detail. The Patriarch said, 'Do you know that if the Buddha-nature were constant, what would be the point of talking about good and evil dharmas? Even if time were exhausted, no one would generate the Bodhi mind. Therefore, when I say impermanence, it is precisely the true constant way that the Buddha speaks of. Furthermore, if all dharmas were impermanent, then things would each have their own self-nature, accommodating birth and death, and true constancy would have a place where it could not be pervasive. Therefore, when I say constancy, it is precisely the meaning of true impermanence that the Buddha speaks of.' The Buddha said this for the sake of ordinary people and outsiders who are attached to false constancy, and for the Sravakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas) who regard impermanence as constancy, together forming the eight inversions. Therefore, in the definitive teaching of the Nirvana Sutra, their biases are broken, and true constancy, true bliss, true self, and true purity are clearly spoken of. You are now following the words and turning your back on the meaning, using destructive impermanence and fixed death constancy, and misunderstanding the Buddha's perfect and subtle final teachings. Even if you read it a thousand times, what benefit would there be? Xingchang (name of a person) suddenly awoke as if from drunkenness, and then spoke a verse: 'Because of clinging to the mind of impermanence, the Buddha spoke of the constant Buddha-nature. Those who do not know the expedient means are like picking up pebbles in a spring pond. Now I do not exert effort, and the Buddha-nature appears before me. This is not something that the teacher can impart to me, and I have nothing to gain.' The Patriarch said, 'You now thoroughly understand. You should be renamed Zhiche (name meaning 'thorough understanding').' Xingchang bowed in gratitude and left. Chan Master Zhicheng (name of a person) of Jizhou (place name) (one case) Was a native of Taihe (place name) in this prefecture. He initially visited Shenxiu (leading figure of the Northern School of Chan Buddhism). Shenxiu's disciples ridiculed Great Master Huineng (the Sixth Patriarch of Chan Buddhism) for not knowing a single word, what merit did he have? Shenxiu said, 'He has attained the wisdom of no teacher, and deeply understands the supreme vehicle. I am not as good as him. The Fifth Patriarch Hongren (the Fifth Patriarch of Chan Buddhism) personally transmitted the robe and Dharma, could it be in vain? I regret that I cannot go far to be close to him, and vainly receive the country's favor. You people, do not stay here, you can go to Caoxi (Huineng's monastery) to ask questions. When you return one day, tell me about it.' Chan Master Zhicheng heard these words, bid farewell and went to Caoxi, following the crowd to pay respects and ask for instruction, without stating where he came from. Great Master Huineng told the crowd, 'Now there is a person stealing the Dharma, hiding in this gathering.' Chan Master Zhicheng came out and bowed.
具陳其事。祖云。汝師若為示徒。云常指教大眾。令住心觀靜。長坐不臥。祖云。住心觀靜。是病。非禪。長坐拘身。于理何益。
聽吾偈云。生來坐不臥。死去臥不坐。元是臭骨頭。何為立功過。
師云。未審大師。以何法示人。祖云。吾若言有法與人。即為誑汝。但且隨方解縛。假名三昧。
聽吾偈曰。一切無心自性戒。一切無礙自性惠。不增不退自金剛。身去身來本三昧。
師聞偈。悔謝。呈偈云。五蘊幻身。幻何究竟。回趣真如。法還不凈。
祖然之。尋還玉泉。
廣州志通禪師(凡一)
南海人也。初參六祖。問云。學人自出家。覽涅槃經。僅十餘載。未明大意。愿和尚垂誨。祖云。汝何處未了。云諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖云。汝作么生疑。云一切眾生。皆有二身。謂色身法身也。色身無常。有生有滅。法身有常。無知無覺。經云。生滅滅已。寂滅為樂者。未審何身寂滅。何身受樂。若色身者。色身滅時。四大分散。全然是苦。苦不可言樂。若法身。寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用。生滅是常。生則從體起用。滅則攝用皈體。若聽更生。則有情之類。不斷不滅。若不聽更生。則
【現代漢語翻譯】 現代漢語譯本： 他詳細地陳述了事情的經過。六祖慧能說：『你的老師是如何教導弟子的？』他說：『（我的老師）經常教導大家，要安住內心，觀察靜止，長時間打坐不睡覺。』六祖慧能說：『安住內心，觀察靜止，這是病，不是禪。長時間打坐拘束身體，對於真理有什麼益處？』 聽我說一首偈：『活著的時候坐著不躺下，死去的時候躺下不坐著。原本就是一堆臭骨頭，為何要建立功勞過錯？』 （志通禪師）說：『不知道大師您用什麼方法教導人？』六祖慧能說：『如果我說有法可以給人，那就是欺騙你。只是隨著不同的情況解除束縛，假名為三昧（Samadhi，定）。』 聽我說一首偈：『一切無心就是自性戒（Sila，戒律），一切無礙就是自性慧（Prajna，智慧）。不增加也不減少就是自性金剛（Vajra，堅固不壞）。身體離開身體到來，本來就是三昧（Samadhi，定）。』 志通禪師聽了偈語，懺悔感謝，呈上自己的偈語說：『五蘊（Skandha，色、受、想、行、識）是虛幻的身體，虛幻又能究竟什麼？迴歸真如（Tathata，如如），法（Dharma，佛法）還是不清凈。』 六祖慧能認可了他的說法，志通禪師隨即返回玉泉寺。 廣州志通禪師（凡一） 是南海人。最初參拜六祖慧能，問道：『學人自從出家以來，閱讀《涅槃經》（Nirvana Sutra）已經十多年了，還不明白其中的大意，希望和尚您能慈悲教誨。』六祖慧能說：『你哪裡還不明白？』（志通禪師）說：『諸行無常，是生滅法。生滅滅已，寂滅為樂。』我對此感到疑惑。六祖慧能說：『你是怎麼疑惑的？』（志通禪師）說：『一切眾生，都有兩種身，就是色身（Rupa-kaya，物質之身）和法身（Dharma-kaya，法性之身）。色身是無常的，有生有滅；法身是有常的，沒有知覺。經中說：『生滅滅已，寂滅為樂』，不知道是哪個身寂滅，哪個身感受快樂？如果是色身，色身滅亡的時候，四大（四大：地、水、火、風）分散，完全是痛苦，痛苦不能說是快樂。如果是法身寂滅，就和草木瓦石一樣，誰來感受快樂呢？而且法性（Dharmata，諸法的本性）是生滅的本體，五蘊（Skandha，色、受、想、行、識）是生滅的作用。一體五用，生滅是常。生的時候是從本體起作用，滅的時候是攝用歸本體。如果聽任它再生，那麼有情眾生，就不斷不滅。如果不聽任它再生，那麼……』
【English Translation】 English version: He recounted the matter in detail. Huineng (the Sixth Patriarch) said, 'How does your teacher instruct his disciples?' He said, '(My teacher) often teaches the assembly to abide in the mind and contemplate stillness, to sit for long periods without lying down.' Huineng said, 'Abiding in the mind and contemplating stillness is a sickness, not Chan (Zen). Sitting for long periods and restraining the body, what benefit is there to the principle?' Listen to my verse: 'Alive, I sit without lying down; dead, I lie down without sitting. Originally, it's just a pile of stinking bones; why establish merit and demerit?' The Master (Zhitong) said, 'I don't know what method the Great Master uses to instruct people.' Huineng said, 'If I said I had a Dharma (law, teaching) to give to people, that would be deceiving you. I simply untie bonds according to the situation, provisionally called Samadhi (concentration).' Listen to my verse: 'Everything without mind is self-nature Sila (precepts); everything without obstruction is self-nature Prajna (wisdom). Neither increasing nor decreasing is self-nature Vajra (indestructible). The body leaving and the body coming is originally Samadhi (concentration).' Upon hearing the verse, Master Zhitong repented and thanked him, presenting his own verse, saying, 'The five Skandhas (aggregates) are an illusory body; what ultimate can illusion achieve? Returning to Tathata (suchness), the Dharma (law, teaching) is still not pure.' Huineng approved of it, and Zhitong then returned to Yuquan Temple. Chan Master Zhitong of Guangzhou (One in all) Was a native of the South Sea. He initially visited the Sixth Patriarch and asked, 'Since becoming a monk, I have studied the Nirvana Sutra (Mahayana Buddhist text) for over ten years, but I still don't understand its main meaning. I hope the Venerable One will bestow his compassionate instruction.' Huineng said, 'What is it that you don't understand?' (Zhitong) said, 'That all conditioned things are impermanent, are subject to arising and ceasing. With arising and ceasing ceasing, Nirvana (extinction of suffering) is bliss.' I am doubtful about this. Huineng said, 'How are you doubtful?' (Zhitong) said, 'All sentient beings have two bodies, namely the Rupa-kaya (physical body) and the Dharma-kaya (Dharma body). The physical body is impermanent, with arising and ceasing; the Dharma body is permanent, without knowledge or awareness. The Sutra says, 'With arising and ceasing ceasing, Nirvana (extinction of suffering) is bliss.' I don't know which body ceases and which body experiences bliss? If it is the physical body, when the physical body ceases, the four elements (earth, water, fire, wind) disperse, which is entirely suffering; suffering cannot be called bliss. If it is the Dharma body that ceases, it is the same as grass, trees, tiles, and stones; who will experience bliss? Moreover, Dharmata (the nature of phenomena) is the substance of arising and ceasing, and the five Skandhas (aggregates) are the function of arising and ceasing. One substance with five functions, arising and ceasing is constant. When arising, it is the function arising from the substance; when ceasing, it is the function returning to the substance. If it is allowed to arise again, then sentient beings will be neither continuous nor extinguished. If it is not allowed to arise again, then...'
永皈寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生。何樂之有。祖云。汝是釋子。何習外道斷常邪見。而議最上乘法。據汝所解。色身外。別有法身。離生滅。求于寂滅。又推涅槃常樂。言有身受者。斯乃報吝生死。耽著世樂。汝今當知。佛為一切迷人。認五蘊和合。為自體相分。別一切法。為外塵相。好生惡死。唸唸遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃。翻為苦相。終日馳求。佛憫此故。乃示涅柈真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅現前。當現前時。亦無現前之量。乃謂常樂。此樂無有受者。無不受者。豈有一體五用之名。何況更言涅柈禁伏諸法。令永不生。斯乃謗佛毀法。
聽吾偈曰。無上大涅槃圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以為無作。盡屬情所計。六十二見本。妄立虛假名。何為真實義。唯有過量人。通達無取捨。以知五蘊法。及以蘊中我。外見眾色像。一一音聲相。平等如夢幻。不起聖凡見。不作涅槃解。二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅樂。涅柈相如是。吾今強言說。令汝舍邪見。汝勿隨言解。許汝知少分。
師聞偈踴躍。作禮而退。
【現代漢語翻譯】 現代漢語譯本：永遠歸於寂滅，如同無情之物一樣。如果這樣，那麼一切諸法，都被涅槃所禁錮壓制，尚且不能產生，有什麼快樂可言呢？六祖慧能說：『你身為佛弟子，為何學習外道的斷滅和常存的邪見，來議論最上乘的佛法？按照你的理解，在色身之外，另有一個法身，離開生滅，去尋求寂滅。又推論涅槃的常樂，說有身體去感受它。這實在是吝惜生死，貪戀世間的快樂。你現在應當知道，佛是爲了所有迷惑的人，他們把五蘊和合，當作自己的自體相，分別一切法，當作外在的塵相，喜歡生存厭惡死亡，唸唸遷流，不知道夢幻的虛假，白白地遭受輪迴。把常樂的涅槃，反而看作是痛苦的表象，整天奔波追求。佛憐憫這些眾生，才開示涅槃的真樂，剎那之間沒有生相，剎那之間沒有滅相，更沒有生滅可以滅除，那麼寂滅就呈現在眼前。當寂滅呈現眼前的時候，也沒有呈現眼前的度量，這才叫做常樂。這種快樂沒有承受者，又無所不受。哪裡有一體五用的名稱，更何況說涅槃禁錮壓制諸法，讓它們永遠不產生呢？這實在是誹謗佛，詆譭佛法。』 『聽我說偈語：無上大涅槃，圓滿光明，常恒寂靜照耀。凡夫愚人說它是死亡，外道執著它是斷滅。那些追求二乘果位的人，認為它是無所作為。這些都屬於情感的計度，是六十二種邪見的根本。妄自建立虛假的名相，什麼是真實的意義呢？只有超過常人的人，通達一切而沒有取捨。因為他們知道五蘊之法，以及五蘊中的我，外在所見的各種色相，以及每一種音聲相，平等得如同夢幻一般，不生起聖人凡夫的分別見解，不作涅槃的理解，二邊和三際都斷絕。常恒地運用六根，卻不生起運用的念頭。分別一切法，卻不生起分別的念頭。即使劫火焚燒海底，風吹動山峰互相撞擊，真正的常恒寂滅之樂，涅槃的景象就是這樣。我現在勉強用言語來說明，讓你捨棄邪見。你不要隨著我的言語去理解，允許你瞭解少許。』 慧能大師聽了偈語，歡喜踴躍，向六祖慧能作禮後退下。
【English Translation】 English version: Forever returning to quiescence, like insentient objects. If this is so, then all dharmas are suppressed and restrained by Nirvana, unable to arise, what joy is there? The Patriarch said, 'You are a disciple of the Buddha, why do you study the heretical views of annihilation and permanence of external paths, and discuss the supreme vehicle Dharma? According to your understanding, outside the physical body, there is another Dharmakaya (Dharma body), leaving birth and death, seeking quiescence. And you infer that the constant joy of Nirvana is experienced by a body. This is truly being stingy with life and death, indulging in worldly pleasures. You should know now that the Buddha is for all those who are deluded, who recognize the aggregation of the five skandhas (form, feeling, perception, mental formations, and consciousness) as their own self-image, and distinguish all dharmas as external dust images, loving life and hating death, constantly changing, not knowing the falsity of dreams, vainly suffering in reincarnation. They turn the constant joy of Nirvana into a form of suffering, seeking it all day long. The Buddha pities these beings, and therefore reveals the true joy of Nirvana, in an instant there is no sign of birth, in an instant there is no sign of death, and there is no birth and death to be extinguished, then quiescence appears before you. When quiescence appears before you, there is also no measure of appearance, this is called constant joy. This joy has no receiver, and yet is received by all. Where is there a name of one body and five uses, let alone saying that Nirvana suppresses all dharmas, causing them to never arise? This is truly slandering the Buddha and defaming the Dharma.' 'Listen to my verse: The supreme great Nirvana (state of perfect peace), is complete, bright, constantly still and illuminating. Ordinary fools call it death, external paths cling to it as annihilation. Those who seek the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) regard it as non-action. All of these belong to emotional calculations, the root of sixty-two views. Falsely establishing empty names, what is the true meaning? Only those who surpass ordinary people, understand everything without grasping or rejecting. Because they know the Dharma of the five skandhas (form, feeling, perception, mental formations, and consciousness), and the 'I' within the skandhas, the various forms seen externally, and each sound, are equally like dreams, not arising the discriminating views of saints and mortals, not making an interpretation of Nirvana, the two extremes and three times are cut off. Constantly responding to the functions of the six senses, yet not arising the thought of function. Distinguishing all dharmas, yet not arising the thought of distinction. Even if the fire of the kalpa (an aeon in Hindu and Buddhist cosmology) burns the bottom of the sea, and the wind strikes the mountains against each other, the true constant quiescence joy, the appearance of Nirvana is like this. I now reluctantly speak to explain, to let you abandon heretical views. Do not interpret according to my words, I allow you to know a little.' The master, upon hearing the verse, rejoiced and leaped, bowed and withdrew.
西京光宅惠忠國師(凡二十五)
越州諸暨冉氏子。初參六祖。而頓悟心宗也。
示眾云。禪宗學者。應遵佛語。一乘了義。契自心源。不了義者。互不相許。如師子身中蟲。夫為人師。若涉名利。別開異端。則自他何益。如世大匠。斤斧不傷其手。香象所負。非驢所堪。
示眾云。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。萬法本閑。而人自鬧。
黃龍南舉了云。鬧個甚麼。咄。 雪竇云。國師走入露柱里去也。見么見么。良久云。出頭便死。
師問僧。何方而來。雲南方來。師云。南方有何知識。云知識頗多。
師云。如何示徒。
云彼方知識。直下示人。即心是佛。佛是覺義。汝今悉具見聞覺知之性。此性善能揚眉瞬目。去來動靜。遍於身中。挃頭頭知。挃腳腳知。故名正遍知。離此之外。更無別佛。此身即有生滅。心性無始以來。未曾生滅。生滅者。如龍換骨。如蛇脫皮。如人出故宅。身是無常。其性常也。南方所說。大約如此。
師云。若然者。與彼先尼外道無有差別。彼云。我此身此性。能知痛癢。身壞之時。神則出去。如舍被燒。舍主出去。舍即無常。舍主即常矣。審如此者。邪正莫辨。孰為是乎。
吾比遊方。多見此色。近
【現代漢語翻譯】 現代漢語譯本： 西京光宅惠忠國師(共二十五則)
越州諸暨冉氏之子。最初參拜六祖慧能大師，從而頓悟了心宗的奧義。
國師向大眾開示說：『禪宗的學人，應當遵循佛陀的教誨，依一乘了義之法，契合自心的本源。對於不了義的說法，彼此之間不應認可。如同獅子身上的蟲子，最終會反噬獅子。作為人師，如果追求名利，另立異端，那麼對於自己和他人有什麼好處呢？如同世間的優秀工匠，斧頭不會傷到自己的手。香象能夠承擔的重量，不是驢子所能承受的。』
國師向大眾開示說：『青色的藤蘿纏繞攀援，一直到達寒冷松樹的頂端。白雲淡淡飄浮，時隱時現在廣闊的天空之中。萬法本來是清閑寂靜的，而人們自己擾亂了它。』
黃龍慧南禪師舉例說：『鬧個什麼？咄！』雪竇重顯禪師評論說：『惠忠國師走入露柱里去了。見到了嗎？見到了嗎？』停頓了很久，又說：『一出頭就死了。』
國師問一位僧人：『從哪裡來？』僧人回答說：『從南方來。』國師問：『南方有什麼有見識的禪師？』僧人回答說：『有見識的禪師很多。』
國師問：『他們如何教導弟子？』
僧人回答說：『南方的禪師，直接開示人們，即心是佛（即當下這顆心就是佛），佛是覺悟的意思。你們現在完全具備見聞覺知的本性，這個本性善於揚眉、眨眼、行動、靜止，遍佈全身。觸碰頭，頭知道；觸碰腳，腳知道。所以叫做正遍知（正確的、普遍的知覺）。除了這個之外，沒有別的佛。這個身體有生有滅，心性從無始以來，未曾生滅。生滅就像龍換骨，像蛇脫皮，像人離開舊宅。身體是無常的，而心性是永恒的。』南方所說的，大概是這樣。』
國師說：『如果這樣，那麼和那些先尼外道（古印度的一種外道）就沒有什麼差別了。他們說：我這個身體和這個心性，能夠知道疼痛和癢。身體壞滅的時候，神識就離開了，就像房屋被燒燬，主人離開了。房屋是無常的，而主人是永恒的。如果真是這樣，那麼邪正就無法分辨，哪個才是正確的呢？』
『我以前遊歷四方，多次見到這種說法，最近更是常見。』
【English Translation】 English version: National Teacher Huizhong of Guangzhai Temple in the Western Capital (Total of 25)
He was a son of the Ran family from Zhuji, Yuezhou. He initially visited the Sixth Patriarch Huineng and thereby had a sudden enlightenment of the Mind School.
The National Teacher addressed the assembly, saying: 'Zen students should follow the Buddha's words, adhering to the One Vehicle's definitive teachings, and aligning with the source of their own minds. Those teachings that are not definitive should not be mutually accepted. Like a worm within the lion's body, it will eventually consume the lion from within. If a teacher pursues fame and profit, establishing different heterodoxies, what benefit is there for oneself and others? Like a skilled craftsman, the axe does not injure his hand. What a fragrant elephant can bear, a donkey cannot.'
The National Teacher addressed the assembly, saying: 'Green vines climb and twist, reaching the top of the cold pine. White clouds drift lightly, appearing and disappearing in the vast emptiness. The myriad dharmas are inherently tranquil, but people themselves disturb them.'
Chan Master Huanglong Huinan cited this and said: 'What's all the fuss about? Bah!' Chan Master Xuedou Chongxian commented: 'The National Teacher has walked into the pillar. Do you see it? Do you see it?' After a long pause, he said: 'To stick your head out is to die.'
The National Teacher asked a monk: 'Where do you come from?' The monk replied: 'I come from the South.' The National Teacher asked: 'What enlightened teachers are there in the South?' The monk replied: 'There are many enlightened teachers.'
The National Teacher asked: 'How do they instruct their disciples?'
The monk replied: 'The teachers in the South directly instruct people that 'the mind itself is Buddha' (the present mind is Buddha), and Buddha means enlightenment. You now fully possess the nature of seeing, hearing, knowing, and perceiving. This nature is adept at raising eyebrows, blinking eyes, moving, and being still, pervading the entire body. Touch the head, and the head knows; touch the foot, and the foot knows. Therefore, it is called 'Samantabhadra' (correct and universal knowledge). Apart from this, there is no other Buddha. This body is subject to birth and death, but the mind-nature has never been born or died since beginningless time. Birth and death are like a dragon changing its bones, like a snake shedding its skin, like a person leaving an old house. The body is impermanent, but the nature is eternal.' That is roughly what is said in the South.'
The National Teacher said: 'If that is so, then there is no difference between that and the Sianis (ancient Indian heretics). They say: 'This body and this nature of mine can know pain and itching. When the body is destroyed, the spirit departs, like a house being burned down and the owner leaving. The house is impermanent, but the owner is eternal.' If that is truly the case, then right and wrong cannot be distinguished. Which is correct?'
'I have traveled extensively in the past and have often seen this view, and I have seen it even more recently.'
尤盛矣。聚卻三五百眾。目視雲漢云。是南方宗旨。把他壇經改換。添糅鄙談。削除聖意。惑亂后徒。豈成言教。苦哉。吾宗喪矣。若以見聞覺知。是佛性者。凈名不應云。法離見聞覺知。若行見聞覺知。是則見聞覺知。非求法也。
僧又問。法華了義。開佛知見。此復若為。師云。他云開佛知見。尚不言菩薩二乘。豈經眾生癡倒。便同佛之知見耶。
僧又問。阿那個是佛心。師云。墻壁瓦礫是。云與經文大相違也。涅槃云。離墻壁無情之物。故名佛性。今云是佛心。未審心之與性。為別不別。師云。迷則別。悟則不別。云經云。佛性是常。心是無常。今云不別。何也。師云。汝但依語。而不依義。譬如寒月。水結為冰。及至暖時。冰釋為水。眾生迷時。結性成心。悟時釋心成性。若執無情無佛性者。經不應言。三界惟心。宛是汝自違。吾不違也。
問無情既有心性。還解說法否。師云。他熾然常說。無有間歇。云某甲為甚麼不聞。師云。汝自不聞。云誰人得聞。師云。諸聖得聞。云眾生應無分耶。師云。我為眾生說。不為諸聖說。云某甲聾瞽。不聞無情說法。師應合聞。師云。我亦不聞。雲師既不聞。爭知無情解說法。師云。賴我不聞。我若得聞。汝即不聞我所說法。云眾生得聞否。師云。眾生
【現代漢語翻譯】 現代漢語譯本： 太過分了。竟然聚集了三五百人，眼睛只盯著虛無縹緲的事情，說是南方的宗旨，把《壇經》（Liuzu Tan Jing）隨意改動，加入庸俗的言論，刪減神聖的意旨，迷惑後來的學徒，這怎麼能算是言教呢？可悲啊！我的宗派要衰落了！如果認為見聞覺知就是佛性，那麼《維摩詰經》（Vimalakirti Sutra）不應該說：『法脫離見聞覺知。如果執著于見聞覺知，那就是見聞覺知，而不是求法了。』
僧人又問：『《法華經》（Lotus Sutra）闡明了究竟的道理，開啟佛的知見，這又該如何理解呢？』 師父說：『他說開啟佛的知見，尚且不提菩薩和二乘，難道經過眾生愚癡顛倒，就能和佛的知見相同了嗎？』
僧人又問：『哪個是佛心？』 師父說：『墻壁瓦礫就是。』 僧人說：『這和經文的意思大相逕庭啊。《涅槃經》（Nirvana Sutra）說：脫離墻壁等無情之物，才叫做佛性。現在您說是佛心，不知道心和性，是相同還是不同？』 師父說：『迷惑時就不同，覺悟時就沒有不同。』 僧人說：『經書上說，佛性是常，心是無常，現在您說沒有不同，這是為什麼呢？』 師父說：『你只是依據字面意思，而不依據真實含義。譬如寒冷的月份，水凝結成冰，等到溫暖的時候，冰融化成水。眾生迷惑的時候，凝結性成為心，覺悟的時候，融化心成為性。如果執著于無情之物沒有佛性，那麼經書不應該說：『三界唯心』，分明是你自己違背了經義，而不是我違背。』
僧人問：『無情之物既然有心性，那麼會說法嗎？』 師父說：『它熾盛地經常說法，沒有間斷。』 僧人說：『為什麼某某人聽不到呢？』 師父說：『是你自己聽不到。』 僧人說：『誰能聽到呢？』 師父說：『諸聖能聽到。』 僧人說：『眾生難道沒有份嗎？』 師父說：『我為眾生說法，不為諸聖說法。』 僧人說：『某某人耳聾眼瞎，聽不到無情之物說法，師父您應該能聽到吧？』 師父說：『我也不聽不到。』 僧人說：『師父您既然聽不到，怎麼知道無情之物會說法呢？』 師父說：『幸虧我聽不到，如果我能聽到，你就聽不到我所說的法了。』 僧人說：『眾生能聽到嗎？』 師父說：『眾生』
【English Translation】 English version: It's too much. They actually gathered three to five hundred people, staring only at vague and distant things, claiming it's the Southern School's doctrine, arbitrarily altering the Liuzu Tan Jing (Platform Sutra of the Sixth Patriarch), adding vulgar talks, deleting sacred meanings, and confusing later disciples. How can this be considered teaching? Alas! My school is declining! If one considers seeing, hearing, feeling, and knowing as Buddha-nature, then the Vimalakirti Sutra (Net of Indra Sutra) should not say: 'The Dharma is apart from seeing, hearing, feeling, and knowing. If one clings to seeing, hearing, feeling, and knowing, then that is seeing, hearing, feeling, and knowing, not seeking the Dharma.'
A monk then asked: 'The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) elucidates the ultimate truth and opens the Buddha's knowledge and vision. How should this be understood?' The master said: 'It says it opens the Buddha's knowledge and vision, not even mentioning Bodhisattvas and the Two Vehicles. Could it be that after sentient beings' ignorance and delusion, they can be the same as the Buddha's knowledge and vision?'
A monk then asked: 'Which is the Buddha-mind?' The master said: 'Walls and rubble are.' The monk said: 'This is greatly contrary to the meaning of the scriptures. The Nirvana Sutra (Mahāparinirvāṇa Sūtra) says: Being apart from inanimate objects like walls is called Buddha-nature. Now you say it is Buddha-mind. I don't know if mind and nature are the same or different?' The master said: 'When deluded, they are different; when enlightened, they are not different.' The monk said: 'The scriptures say that Buddha-nature is constant, and mind is impermanent. Now you say they are not different. Why is that?' The master said: 'You only rely on the words and not on the meaning. For example, in the cold months, water freezes into ice, and when it gets warm, the ice melts into water. When sentient beings are deluded, they congeal nature into mind; when enlightened, they melt mind into nature. If you insist that inanimate objects have no Buddha-nature, then the scriptures should not say: 'The Three Realms are only mind.' Clearly, you are contradicting the scriptures yourself, not me.'
The monk asked: 'Since inanimate objects have mind-nature, can they preach the Dharma?' The master said: 'They constantly preach fervently, without interruption.' The monk said: 'Why can't so-and-so hear it?' The master said: 'You yourself cannot hear it.' The monk said: 'Who can hear it?' The master said: 'The sages can hear it.' The monk said: 'Do sentient beings have no share?' The master said: 'I preach the Dharma for sentient beings, not for the sages.' The monk said: 'So-and-so is deaf and blind and cannot hear inanimate objects preaching the Dharma. Master, you should be able to hear it, right?' The master said: 'I also cannot hear it.' The monk said: 'Since you cannot hear it, how do you know that inanimate objects can preach the Dharma?' The master said: 'Fortunately, I cannot hear it. If I could hear it, you would not be able to hear the Dharma that I preach.' The monk said: 'Can sentient beings hear it?' The master said: 'Sentient beings'
若聞。即非眾生。云無情說法。有何典據。師云。不見華嚴云。剎說眾生說。三世一切說。眾生是有情乎。雲師但說無情有佛性。有情復若為。師云。無情尚爾。況有情耶。若然者。前舉南方知識云。見聞覺知是佛性。應不當判同外道。師云。不道他無佛性。外道豈無佛性耶。但緣見錯。於一法中。而生二見。故非也。云若俱有佛性。且殺有情。即結業互酬。害無情。不聞有報。師云。有情是正報。計我我所。而懷結恨。即有罪報。無情是依報。無結恨心。是以不言有報。云教中但見有情作佛。不見無情受記。且賢劫千佛。孰是無情耶。師云。如皇太子。未受位時。唯一身耳。受位之後。國土盡屬于王。寧有國土。別受位耶。今但有情受記。作佛之時。十方國土。悉是遮那佛身。那得更有無情受記耶。云一切眾生。盡居佛身之上。便利污穢佛身。穿鑿踐踏佛身。豈無罪耶。師云。眾生全體是佛。欲誰為罪。云經云。佛身無掛礙。今以有為質礙之物。而作佛身。豈不乖于聖旨。師云。大品經云。不可離有為。說無為。汝信色是空否。云佛之誠言。那敢不信。師云。色既是空。寧有掛礙。云眾生佛性既同。只用一佛修行。一切眾生。應時解脫。今既不爾。同義安在。師云。汝豈不見華嚴六相義。云同中有異。異中有同。成
【現代漢語翻譯】 現代漢語譯本： 問：如果聽聞，就不是眾生。那麼說無情之物說法，有什麼經典依據呢？ 師父說：沒看見《華嚴經》里說，剎土在說法，眾生在說法，三世一切都在說法嗎？眾生是有情之物嗎？ 問：師父只說無情之物有佛性，那麼有情之物又怎麼樣呢？ 師父說：無情之物尚且如此，何況有情之物呢？ 問：如果這樣，之前提到的南方知識說，見聞覺知就是佛性，那就不應該判斷他們和外道一樣了。 師父說：我不是說他們沒有佛性。外道難道沒有佛性嗎？只是因為見解錯誤，在同一法中，產生了兩種見解，所以不對。 問：如果都有佛性，那麼殺害有情之物，就會結下業力互相償還。傷害無情之物，沒聽說過有報應。 師父說：有情之物是正報，執著于『我』和『我的』，從而懷有怨恨，就會有罪報。無情之物是依報，沒有結恨之心，所以不說有報應。 問：經典中只看到有情之物成佛，沒看到無情之物被授記。而且賢劫千佛，哪一個是無情之物呢？ 師父說：就像皇太子，沒登基的時候，只是一個人。登基之後，國土都屬於國王。難道還有國土另外接受冊封嗎？現在只有有情之物被授記，成佛的時候，十方國土，都是遮那佛的身，哪裡還有無情之物接受授記呢？ 問：一切眾生，都住在佛身之上，大小便弄髒佛身，穿鑿踐踏佛身，難道沒有罪嗎？ 師父說：眾生全體就是佛，要向誰問罪呢？ 問：經書上說，佛身沒有掛礙。現在用有為的、有質礙的東西，來作為佛身，豈不是違背了聖人的旨意？ 師父說：《大品經》說，不可離開有為，來說無為。你相信色是空嗎？ 問：佛的真誠之言，怎麼敢不相信呢？ 師父說：色既然是空，哪裡還有掛礙呢？ 問：眾生的佛性既然相同，只用一尊佛修行，一切眾生，應該同時解脫。現在既然不是這樣，相同的意義在哪裡呢？ 師父說：你難道沒看見《華嚴經》的六相義嗎？ 問：同中有異，異中有同，成就。
【English Translation】 English version: Question: If it is heard, then it is not sentient beings. What is the scriptural basis for saying that inanimate objects preach the Dharma? The Master said: Have you not seen in the Avatamsaka Sutra (Huayan Jing) that lands preach, sentient beings preach, and all of the three times preach? Are sentient beings inanimate? Question: The Master only says that inanimate objects have Buddha-nature (Fo Xing), what about sentient beings? The Master said: If inanimate objects are like this, how much more so sentient beings? Question: If so, the Southern Knowledge mentioned earlier said that seeing, hearing, feeling, and knowing are Buddha-nature. Shouldn't they be judged the same as heretics? The Master said: I am not saying that they do not have Buddha-nature. Do heretics not have Buddha-nature? It is only because of wrong views that two views arise in one Dharma, so it is not right. Question: If everyone has Buddha-nature, then killing sentient beings will result in karmic retribution. Harming inanimate objects, I have not heard of any retribution. The Master said: Sentient beings are the direct reward (Zheng Bao). Attachment to 'I' and 'mine', and harboring resentment, will result in karmic retribution. Inanimate objects are the circumstantial reward (Yi Bao), without resentment, so there is no mention of retribution. Question: In the teachings, I only see sentient beings becoming Buddhas, and I do not see inanimate objects receiving predictions. Moreover, which of the thousand Buddhas of the Bhadrakalpa (Xian Jie) is inanimate? The Master said: Like the crown prince, before ascending the throne, he is only one person. After ascending the throne, the country belongs to the king. Is there a country that receives a separate enthronement? Now only sentient beings receive predictions. When they become Buddhas, the ten directions of lands are all the body of Vairocana Buddha (Zhe Na Fo), how can there be inanimate objects receiving predictions? Question: All sentient beings live on the Buddha's body, defecating and urinating on the Buddha's body, drilling and trampling on the Buddha's body, is there no sin? The Master said: All sentient beings are the Buddha, who do you want to blame? Question: The scriptures say that the Buddha's body has no obstacles. Now using tangible and obstructive things as the Buddha's body, isn't that contrary to the holy will? The Master said: The Mahaprajnaparamita Sutra (Da Pin Jing) says that one cannot speak of non-being without being. Do you believe that form is emptiness? Question: How dare I not believe the Buddha's sincere words? The Master said: Since form is emptiness, where are the obstacles? Question: Since the Buddha-nature of sentient beings is the same, if only one Buddha practices, all sentient beings should be liberated at the same time. Since this is not the case, where is the meaning of sameness? The Master said: Have you not seen the six aspects of the Avatamsaka Sutra (Huayan Jing)? Question: There is difference in sameness, and sameness in difference, accomplishment.
壞總別。類例皆然。眾主與佛。雖同一性。不妨各各自修自得。未見他食我飽。
云有幾知識。示學人云。但自識性了。無常到時。拋卻殼漏子。一邊著。靈臺智性。迥然而去。名為解脫。此復若為。師云。前已說了。猶是二乘外道之量。二乘厭離生死。欣樂涅槃。外道亦云。吾有大患。為吾有身。乃趣乎冥諦。須陀洹人。八萬劫。餘三果人。六四二萬劫。辟支佛一萬劫。住無定中。外道亦八萬劫。住非非想中。二乘劫滿。猶能迴心向道。外道還即輪迴。
云佛性為一種。為別。師云。不得一種。云何也。師云。或有全不生滅。或半生滅。半不生滅。云孰為此解。師云。我此間。佛性全不生滅。南方佛性。半生半滅。半不生滅。云如何區別。師云。此則身心一如。身外無餘。所以全不生滅。汝南方。身是無常。神性是常。所以半生半滅。半不生滅。雲和尚色身。豈得便同法身。不生不滅耶。師云。汝何得入于邪道。云學人早晚入邪道。師云。汝不見。金剛經云。色見聲。求皆行邪道。今汝所見。不其然乎。云某甲曾讀大小乘教。亦見其道。不生不滅。中道正性之處。亦見有說。此陰滅。彼陰生。身有代謝。而神識不滅之文。那得盡撥同外道斷常二見。師云。汝學出世無上。正真之道。為學世間生滅。斷常
【現代漢語翻譯】 現代漢語譯本：壞的總歸是壞的，這樣的例子都是一樣的。眾生之主（眾生之主宰）與佛（覺悟者），雖然本性相同，不妨礙各自修行各自證悟。沒聽說過別人吃飯我能飽的道理。
有人問有幾種知識。師傅開示學人說：『只要自己認識本性就夠了。無常到來的時候，拋棄這個破舊的軀殼，放在一邊。靈臺的智慧本性，迥然離去，這叫做解脫。』這又該怎麼理解呢？師傅說：『前面已經說過了，這仍然是聲聞緣覺（二乘）和外道的見解。聲聞緣覺厭惡捨棄生死，欣然嚮往涅槃。外道也說：『我最大的憂患，就是因為我有這個身體。』於是追求虛無寂滅的境界。須陀洹（初果羅漢）需要八萬劫，斯陀含、阿那含、阿羅漢（餘三果羅漢）需要六萬、四萬、兩萬劫，辟支佛（緣覺）需要一萬劫，住在無定之中。外道也需要八萬劫，住在非想非非想處。聲聞緣覺劫數滿了，還能迴心向道。外道卻會再次輪迴。』
有人問佛性是一種還是有區別？師傅說：『不能說是一種。』問：『為什麼呢？』師傅說：『有的完全不生不滅，有的半生半滅，半不生不滅。』問：『誰這樣解釋呢？』師傅說：『我這裡，佛性完全不生不滅。南方佛性，半生半滅，半不生不滅。』問：『如何區別呢？』師傅說：『這裡身心合一，身體之外沒有其他，所以完全不生不滅。你們南方，身體是無常的，神性是常的，所以半生半滅，半不生不滅。』問：『和尚的色身（肉身），難道就能等同於法身（佛的真身），不生不滅嗎？』師傅說：『你為什麼會陷入邪道？』問：『我什麼時候陷入邪道了？』師傅說：『你沒看見《金剛經》上說：『以色見我，以音聲求我，是人行邪道。』現在你所見到的，不就是這樣嗎？』問：『我曾經讀過大小乘的經典，也見過其中說道不生不滅，中道正性的地方，也見過有說這個陰滅，那個陰生，身體有新陳代謝，而神識不滅的文字。怎麼能全部否定，把這些都歸為外道的斷滅見和常見呢？』師傅說：『你是要學習出世間無上的、真正的大道，還是要學習世間生滅、斷常的道理？』
【English Translation】 English version: Bad is always bad, and such examples are all the same. The Lord of Beings (the master of all beings) and the Buddha (the enlightened one), although of the same nature, do not hinder each from cultivating and attaining enlightenment on their own. I have never heard of the principle that if someone else eats, I will be full.
Someone asked how many kinds of knowledge there are. The master instructed the students, saying, 'It is enough to recognize your own nature. When impermanence arrives, discard this old and broken shell and put it aside. The wisdom nature of the spiritual platform departs distinctly, and this is called liberation.' How should this be understood? The master said, 'I have already said it before, this is still the view of the Śrāvakas and Pratyekabuddhas (Two Vehicles) and the heretics. The Śrāvakas and Pratyekabuddhas detest and abandon birth and death, and joyfully aspire to Nirvana. The heretics also say, 'My greatest suffering is because I have this body.' Thus, they pursue the realm of annihilation. A Sotāpanna (Stream-enterer) needs eighty thousand kalpas, a Sakadāgāmin, Anāgāmin, and Arhat (the remaining three fruits) need sixty thousand, forty thousand, and twenty thousand kalpas, respectively. A Pratyekabuddha (Solitary Buddha) needs ten thousand kalpas, dwelling in a state of non-determination. The heretics also need eighty thousand kalpas, dwelling in the realm of neither perception nor non-perception. When the kalpas of the Śrāvakas and Pratyekabuddhas are fulfilled, they can still turn their minds towards the Way. The heretics, however, will be reborn again.'
Someone asked whether Buddha-nature is of one kind or different. The master said, 'It cannot be said to be of one kind.' Asked, 'Why?' The master said, 'Some are completely non-arising and non-ceasing, some are half-arising and half-ceasing, and half non-arising and half non-ceasing.' Asked, 'Who explains it this way?' The master said, 'Here, Buddha-nature is completely non-arising and non-ceasing. In the South, Buddha-nature is half-arising and half-ceasing, and half non-arising and half non-ceasing.' Asked, 'How are they distinguished?' The master said, 'Here, body and mind are one, and there is nothing else outside the body, so it is completely non-arising and non-ceasing. In your South, the body is impermanent, and the divine nature is permanent, so it is half-arising and half-ceasing, and half non-arising and half non-ceasing.' Asked, 'Can the abbot's physical body (rūpakāya) be equated with the Dharma body (dharmakāya), which is non-arising and non-ceasing?' The master said, 'Why do you fall into heresy?' Asked, 'When did I fall into heresy?' The master said, 'Have you not seen that the Diamond Sutra says, 'Those who seek me through form or seek me through sound are practicing heresy'? Is what you see now not the same?' Asked, 'I have read the scriptures of both the Mahayana and Hinayana, and I have also seen that they speak of non-arising and non-ceasing, and the place of the Middle Way and true nature. I have also seen texts that say that when this skandha ceases, that skandha arises, the body undergoes metabolism, but the consciousness does not cease. How can you completely deny all of this and classify it as the annihilationist and eternalist views of the heretics?' The master said, 'Are you learning the unsurpassed, true Way of transcending the world, or are you learning the worldly principles of arising and ceasing, annihilation and permanence?'
二見耶。汝不見。肇公云。譚真則逆俗。順俗則違真。違真故。迷性而莫返。逆俗故。言淡而無味。中流之人。如存若亡。下士撫掌而不顧。汝今欲學下士。笑于大道乎。
雲師亦言。即心是佛。南方知識亦言。即心是佛。那有異同。師不應自是而非他。
師云。或名異體同。或名同體異。因茲濫矣。只如菩提涅槃。真如佛性。名異體同。真心妄心。佛智世智。名同體異。緣南方錯將妄心。言是真心。認賊為子。有取世智。稱為佛智。猶如魚目。而亂明珠。不可雷同。事須甄別。
云若為離得此過。師云。汝但子細返觀陰入界處。一一推窮。有纖毫可得否。雲子細觀之。不見有一物可得。師云。汝壞身心相耶。云身心性離。有何可壞。師云。身心外。還更有物否。云身心無外。寧更有物耶。師云。汝壞世間相耶。云世間相即無相。那用更壞。師云。若然者。師離過矣。
師問南泉。甚處來。云江西。師云。還將得馬師真來否。泉云。只這是。師云。背後底𦗚。泉休去。
長慶棱云大似不知。
保福展云。洎不到和尚此間。
丹霞訪師。值師睡次。霞問侍者耽源云。國師在否。源云。在。只是不見客。霞雲。太深遠生。源云。莫道上座。佛眼也覷不見。霞雲。龍生龍子。鳳
【現代漢語翻譯】 現代漢語譯本： 你所見是二元對立的嗎？你沒聽說過肇法師（僧肇）說過：『談論真理若不顧及世俗，就會與世俗相悖；順應世俗，又會違背真理。違背真理，就會迷失本性而無法返回；不顧及世俗，言語就會平淡而無味。』那些不上不下的人，就像存在又像不存在一樣，下等之人會拍手嘲笑而不屑一顧。你現在想學下等之人，在大道面前貽笑大方嗎？ 云巖曇晟禪師也說：『即心是佛』。南方禪宗的知識分子也說：『即心是佛』。那有什麼不同呢？你不應該自以為是而否定別人。 馬祖道一禪師說：『或者名稱不同而本體相同，或者名稱相同而本體不同，因此就容易混淆了。』比如菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、真如（tathata，實性）、佛性（buddha-dhatu，成佛的可能性），名稱不同而本體相同；真心和妄心，佛智和世智，名稱相同而本體不同。因為南方禪宗錯誤地將妄心說成是真心，認賊作子，又把世智稱為佛智，就像用魚眼睛來冒充明珠一樣，不能混為一談，必須加以甄別。 云巖曇晟禪師問：『要怎樣才能避免這種過失呢？』馬祖道一禪師說：『你只要仔細地反觀陰（skandha，五蘊）、入（ayatana，十二處）、界（dhatu，十八界）這些地方，一一推究窮盡，看有沒有一絲一毫可以得到的。』云巖曇晟禪師說：『仔細觀察，不見有一物可以得到。』馬祖道一禪師說：『你破除了身心之相了嗎？』云巖曇晟禪師說：『身心之性本來就是分離的，有什麼可以破除的呢？』馬祖道一禪師說：『身心之外，還有其他東西嗎？』云巖曇晟禪師說：『身心之外什麼都沒有，哪裡還有其他東西呢？』馬祖道一禪師說：『你破除了世間之相了嗎？』云巖曇晟禪師說：『世間之相即是無相，哪裡還需要破除呢？』馬祖道一禪師說：『如果這樣，你就遠離過失了。』 馬祖道一禪師問南泉普愿禪師：『從哪裡來？』南泉普愿禪師說：『從江西來。』馬祖道一禪師說：『還把馬祖道一禪師的真面目帶來沒有？』南泉普愿禪師說：『就是這個。』馬祖道一禪師說：『背後還有東西。』南泉普愿禪師無言以對。 長慶慧棱禪師說：『太像不知道了。』 保福從展禪師說：『還沒有到達和尚您這裡。』 丹霞天然禪師拜訪馬祖道一禪師，正趕上馬祖道一禪師在睡覺。丹霞天然禪師問侍者耽源禪師說：『國師在嗎？』耽源禪師說：『在，只是不見客。』丹霞天然禪師說：『太深遠了。』耽源禪師說：『不要說您，佛眼也看不見。』丹霞天然禪師說：『龍生龍子，鳳』
【English Translation】 English version: Do you see duality? Haven't you heard Zhao Gong (Sengzhao) say: 'To discuss truth while disregarding convention is to contradict convention; to conform to convention is to violate truth. Violating truth leads to losing one's nature and being unable to return; disregarding convention makes speech bland and tasteless.' Those in the middle are like existing and not existing, inferior people will clap and laugh without regard. Do you now want to learn from inferior people and make a fool of yourself before the Great Way? Zen Master Yunyan Tansheng also said: 'The mind itself is Buddha.' The intellectuals of the Southern Chan school also say: 'The mind itself is Buddha.' What is the difference? You should not be self-righteous and deny others. Zen Master Mazu Daoyi said: 'Either the names are different but the substance is the same, or the names are the same but the substance is different, hence the confusion.' For example, bodhi (enlightenment), nirvana (extinction), tathata (suchness), buddha-dhatu (buddha-nature), the names are different but the substance is the same; true mind and deluded mind, buddha-wisdom and worldly wisdom, the names are the same but the substance is different. Because the Southern Chan school mistakenly says that the deluded mind is the true mind, recognizing a thief as their son, and calls worldly wisdom buddha-wisdom, like using fish eyes to pass off as pearls, they cannot be equated and must be distinguished. Zen Master Yunyan Tansheng asked: 'How can one avoid this fault?' Zen Master Mazu Daoyi said: 'You just need to carefully reflect on the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements), exhaustively investigate each one, and see if there is even a trace that can be obtained.' Zen Master Yunyan Tansheng said: 'Upon careful observation, nothing can be obtained.' Zen Master Mazu Daoyi said: 'Have you destroyed the appearance of body and mind?' Zen Master Yunyan Tansheng said: 'The nature of body and mind is inherently separate, what can be destroyed?' Zen Master Mazu Daoyi said: 'Outside of body and mind, is there anything else?' Zen Master Yunyan Tansheng said: 'Outside of body and mind there is nothing, where else would there be anything?' Zen Master Mazu Daoyi said: 'Have you destroyed the appearance of the world?' Zen Master Yunyan Tansheng said: 'The appearance of the world is itself without appearance, where is the need to destroy it?' Zen Master Mazu Daoyi said: 'If so, then you are free from fault.' Zen Master Mazu Daoyi asked Zen Master Nanquan Puyuan: 'Where do you come from?' Zen Master Nanquan Puyuan said: 'From Jiangxi.' Zen Master Mazu Daoyi said: 'Did you bring Mazu Daoyi's true face with you?' Zen Master Nanquan Puyuan said: 'This is it.' Zen Master Mazu Daoyi said: 'There is something behind it.' Zen Master Nanquan Puyuan was speechless. Zen Master Changqing Huiling said: 'It's too much like not knowing.' Zen Master Baofu Congzhan said: 'Hasn't reached the venerable monk's place yet.' Zen Master Danxia Tianran visited Zen Master Mazu Daoyi, just as Zen Master Mazu Daoyi was sleeping. Zen Master Danxia Tianran asked the attendant Zen Master Tanyuan: 'Is the National Teacher in?' Zen Master Tanyuan said: 'He is, but he is not receiving guests.' Zen Master Danxia Tianran said: 'Too profound and distant.' Zen Master Tanyuan said: 'Don't mention you, even the Buddha's eye cannot see him.' Zen Master Danxia Tianran said: 'A dragon gives birth to a dragon, a phoenix'
生鳳兒。師睡起。源舉前話。師打二十棒。趁出。霞聞乃云。不謬為南陽國師也。
丹霞又一日來。才展坐具。師云。不用不用。霞退後三步。師云。如是如是。霞進前三步。師云。不是不是。霞繞禪床一匝而出。師云。去聖時遙。人多懈怠。三十年後。討個師僧。也難得。
大溈喆云。丹霞可謂懷藏至寶。遇智者乃增輝。國師鴻門大啟。陟者須是其人。如今還有為丹霞作主者么。出來與大溈相見。有么。良久云。不是龍門客。切忌遭點額。
西堂藏禪師。為馬祖馳書至。師問。汝師說甚麼法。藏從西過東立。師云。只這個。更別有。藏從東過西立。師云。這個是馬大師底。仁者作么生。藏云。早個呈似和尚了也。
保福展云。西堂埋沒馬大師不少。
麻谷到來。振錫一下。卓然而立。師云。汝既如是。何用見吾。谷又振錫一下。師叱云。野狐精。出去。
雪竇云。洎不到此。
師一日喚侍者。者應諾。如是三喚。侍者三應。師云。將謂吾辜負汝。誰知汝辜負吾。
趙州云。如人暗中書字。字雖不成。文彩已彰。
雪竇便喝 投子云。抑逼人作么。
雪竇云。垛根漢。
玄沙云。卻是侍者會。
雪竇云。停囚長智 雲門云。作么生是國師
【現代漢語翻譯】 現代漢語譯本： 生鳳兒（人名）。國師睡醒后，源（人名）提起之前的話。國師打了源二十棒，把他趕了出去。丹霞（人名，禪師）聽說了這件事，說：『（慧忠國師）沒有辱沒南陽國師的名號啊。』 丹霞有一天又來了。剛鋪開坐具，國師說：『不用，不用。』丹霞後退三步。國師說：『如是，如是。』丹霞前進三步。國師說：『不是，不是。』丹霞繞著禪床轉了一圈走了出去。國師說：『離聖人的時代已經很久遠了，人們大多懈怠。三十年後，想找個像樣的僧人，也很難了。』 大溈喆（人名，禪師）說：『丹霞可以說是懷藏至寶，遇到智者才能增輝。國師大開方便之門，登堂入室的人必須是真正懂得的人。現在還有人為丹霞作主的嗎？出來與大溈相見。有嗎？』停頓了很久，說：『不是龍門（指有真才實學的人）的客人，千萬不要輕易被點額（指得到認可）。』 西堂藏禪師（人名）為馬祖（人名，禪師）送信到。國師問：『你師父說什麼法？』西堂藏從西邊走到東邊站立。國師說：『就這個嗎？還有別的嗎？』藏從東邊走到西邊站立。國師說：『這個是馬大師的，你怎麼樣？』藏說：『早就呈給和尚您了。』 保福展（人名，禪師）說：『西堂藏埋沒了馬大師不少。』 麻谷（人名，禪師）到來，振錫杖一下，直直地站著。國師說：『你既然這樣，何必見我？』麻谷又振錫杖一下。國師呵斥道：『野狐精，出去！』 雪竇（人名，禪師）說：『還沒到那個境界。』 國師有一天叫侍者。侍者答應。這樣叫了三次，侍者答應了三次。國師說：『我以為我辜負了你，誰知是你辜負了我。』 趙州（人名，禪師）說：『如同人在黑暗中寫字，字雖然不成形，但文采已經顯現。』 雪竇便喝了一聲。投子（人名，禪師）說：『逼迫人幹什麼？』 雪竇說：『堆垛根基的人。』 玄沙（人名，禪師）說：『卻是侍者會意了。』 雪竇說：『停囚長智。』雲門（人名，禪師）說：『怎麼樣才是國師？』
【English Translation】 English version: Sheng Feng'er (person's name). The National Teacher woke up from his nap. Yuan (person's name) brought up the previous conversation. The National Teacher struck Yuan twenty times and drove him out. Danxia (person's name, a Chan master) heard about this and said, 'He (National Teacher Huizhong) has not disgraced the name of National Teacher of Nanyang.' One day, Danxia came again. Just as he spread out his sitting mat, the National Teacher said, 'No need, no need.' Danxia retreated three steps. The National Teacher said, 'Thus, thus.' Danxia advanced three steps. The National Teacher said, 'Not thus, not thus.' Danxia circled the meditation bed once and left. The National Teacher said, 'It has been a long time since the age of the sages, and people are mostly lazy. After thirty years, it will be difficult to find a decent monk.' Dawei Zhe (person's name, a Chan master) said, 'Danxia can be said to be carrying a supreme treasure, which can only shine when it meets a wise person. The National Teacher has opened the door wide, and those who enter the hall must be truly knowledgeable people. Is there anyone now who can vouch for Danxia? Come out and meet Dawei. Is there?' After a long pause, he said, 'If you are not a guest of Longmen (referring to people with real talent and learning), be careful not to be easily dotted on the forehead (referring to being recognized).' Chan Master Xitang Zang (person's name) was delivering a letter from Mazu (person's name, a Chan master). The National Teacher asked, 'What Dharma does your teacher speak?' Xitang Zang walked from west to east and stood there. The National Teacher said, 'Just this? Is there anything else?' Zang walked from east to west and stood there. The National Teacher said, 'This is Great Master Ma's, what about you?' Zang said, 'I have already presented it to you, Venerable.' Baofu Zhan (person's name, a Chan master) said, 'Xitang Zang has buried a lot of Great Master Ma.' Magu (person's name, a Chan master) arrived, shook his staff once, and stood upright. The National Teacher said, 'Since you are like this, why see me?' Magu shook his staff again. The National Teacher scolded, 'Wild fox spirit, get out!' Xuedou (person's name, a Chan master) said, 'He hasn't reached that state yet.' One day, the National Teacher called his attendant. The attendant responded. He called like this three times, and the attendant responded three times. The National Teacher said, 'I thought I had let you down, but who knew you had let me down.' Zhaozhou (person's name, a Chan master) said, 'It is like a person writing in the dark. Although the characters are not formed, the literary brilliance is already revealed.' Xuedou then shouted. Touzi (person's name, a Chan master) said, 'Why force people to do something?' Xuedou said, 'A person who piles up foundations.' Xuansha (person's name, a Chan master) said, 'It is the attendant who understood.' Xuedou said, 'Detaining prisoners increases wisdom.' Yunmen (person's name, a Chan master) said, 'What is the National Teacher like?'
辜負侍者處。若會得。也是無端。
雪竇云。元來不會。
雲門云。作么生是侍者辜負國師處。粉骨碎身未足酬。
雪竇云。無端無端。
法眼云。且去別時來。
雪竇云。謾我不得 興化云一盲引眾盲。
雪竇云。端的瞎。有人問雪竇。便打。也要諸方檢責。
雪竇頌云。師資會遇意非輕。無事相將草里行。負汝負吾人莫問。任從天下競頭爭。
翠巖真頌云。侍者何曾喚不回。國師乾地起風雷。當時若也相逢著。九轉還丹化作灰。
有大耳三藏。得他心通。肅宗請師。試驗之。三藏才見師。便作禮立於右。師問。汝得他心通那。藏云。不敢。師問。汝道。老僧即今在甚麼處。藏云。和尚是一國之師。何得去西川看競渡。師良久復問。汝道。老僧即今在甚麼處。藏云。和尚是一國之師。何得去天津橋上。看弄胡猻。師良久復問。汝道。老僧即今在甚麼處。藏罔措。師叱云。這野狐精。他心通。在甚麼處。藏無對。
玄沙云。你道。前兩度。曾見么。 仰山云。前兩度是涉境。后入自受用三昧。所以不見也。
僧問趙州。大耳三藏。第三度。不見國師。未審國師。在甚麼處。州云。在三藏鼻孔里。
僧后問玄沙。既在鼻孔里。為甚麼不見。
【現代漢語翻譯】 現代漢語譯本 辜負侍者處。如果能夠領會，也是無緣無故的。
雪竇顯（Xuedou Xian，禪宗大師）說：『原來是不會。』
雲門文偃（Yunmen Wenyan，禪宗大師）說：『怎麼是侍者辜負國師的地方？粉身碎骨也難以報答。』
雪竇顯說：『無端，無端。』
法眼文益（Fayan Wenyi，禪宗大師）說：『且去，別的時候再來。』
雪竇顯說：『騙不了我。』興化存獎（Xinghua Cunjiang，禪宗大師）說：『一個瞎子帶領一群瞎子。』
雪竇顯說：『真是瞎了。』如果有人問雪竇顯，就打。也要各方禪師來檢查評判。
雪竇顯頌揚說：師父與弟子相遇，意義非同尋常。沒事的時候一起在草叢中行走。辜負你，辜負我，人們不要問。任憑天下人爭先恐後。
翠巖真覺（Cuiyan Zhenjue，禪宗大師）頌揚說：侍者哪裡有叫不回來的？國師在乾燥的地上掀起風雷。當時如果相遇，九轉還丹也會化為灰燼。
有位大耳三藏（Da'er Sanzang，譯經僧人），得到了他心通（telepathy）。肅宗（Suzong，唐朝皇帝）請他來，試驗他的能力。三藏剛見到國師，就行禮站在右邊。國師問：『你得到了他心通嗎？』三藏說：『不敢。』國師問：『你說，老僧現在在哪裡？』三藏說：『和尚是一國之師，怎麼去西川（Xichuan，地名）看競渡（dragon boat races）？』國師過了很久又問：『你說，老僧現在在哪裡？』三藏說：『和尚是一國之師，怎麼去天津橋（Tianjin Bridge，橋名）上看弄胡猻（monkey show）？』國師過了很久又問：『你說，老僧現在在哪裡？』三藏茫然不知所措。國師呵斥說：『這野狐精（fox spirit）！他心通在哪裡？』三藏無言以對。
玄沙師備（Xuansha Shibei，禪宗大師）說：『你說，前兩次，他曾見到嗎？』仰山慧寂（Yangshan Huiji，禪宗大師）說：『前兩次是涉入外境，後來進入自受用三昧（self-enjoyment samadhi），所以看不見。』
有僧人問趙州從諗（Zhaozhou Congshen，禪宗大師）：『大耳三藏第三次，看不見國師，不知道國師在哪裡？』趙州說：『在三藏的鼻孔里。』
僧人後來問玄沙師備：『既然在鼻孔里，為什麼看不見？』
【English Translation】 English version The place where the attendant failed the National Teacher. If you understand it, it is also without cause.
Xuedou Xian (禪宗大師, Zen master) said: 'Originally, he didn't understand.'
Yunmen Wenyan (禪宗大師, Zen master) said: 'What is the place where the attendant failed the National Teacher? Pulverizing bones and crushing the body is not enough to repay.'
Xuedou Xian said: 'Without cause, without cause.'
Fayan Wenyi (禪宗大師, Zen master) said: 'Go away for now, come back another time.'
Xuedou Xian said: 'You can't deceive me.' Xinghua Cunjiang (禪宗大師, Zen master) said: 'A blind man leading a crowd of blind men.'
Xuedou Xian said: 'Truly blind.' If someone asks Xuedou Xian, he will hit them. He also wants all the Zen masters to examine and judge.
Xuedou Xian praised: The meeting between master and disciple is of extraordinary significance. When there is nothing to do, they walk together in the grass. Whether it is failing you or failing me, people should not ask. Let the world compete for the lead.
Cuiyan Zhenjue (禪宗大師, Zen master) praised: Where has the attendant ever been called and not returned? The National Teacher stirred up wind and thunder on dry land. If they had met at that time, the nine-cycle elixir would have turned to ashes.
There was a Da'er Sanzang (譯經僧人, Sutra translator) who obtained telepathy (他心通). Emperor Suzong (唐朝皇帝, Tang Dynasty emperor) invited him to test his abilities. As soon as Sanzang saw the National Teacher, he bowed and stood on the right. The National Teacher asked: 'Have you obtained telepathy?' Sanzang said: 'I dare not.' The National Teacher asked: 'Tell me, where is this old monk now?' Sanzang said: 'The monk is the National Teacher of the country, how could he go to Xichuan (地名, place name) to watch dragon boat races (競渡)?' After a long time, the National Teacher asked again: 'Tell me, where is this old monk now?' Sanzang said: 'The monk is the National Teacher of the country, how could he go to Tianjin Bridge (橋名, bridge name) to watch monkey shows (弄胡猻)?' After a long time, the National Teacher asked again: 'Tell me, where is this old monk now?' Sanzang was at a loss. The National Teacher scolded: 'You fox spirit (野狐精)! Where is your telepathy?' Sanzang had no reply.
Xuansha Shibei (禪宗大師, Zen master) said: 'Tell me, did he see it the first two times?' Yangshan Huiji (禪宗大師, Zen master) said: 'The first two times he was involved in external realms, later he entered self-enjoyment samadhi (自受用三昧), so he couldn't see.'
A monk asked Zhaozhou Congshen (禪宗大師, Zen master): 'The third time, Da'er Sanzang couldn't see the National Teacher, I wonder where the National Teacher was?' Zhaozhou said: 'In Sanzang's nostril.'
Later, a monk asked Xuansha Shibei: 'Since he was in the nostril, why couldn't he see him?'
沙云。只為太近。
白雲端云。國師若在三藏鼻吼里。有甚難見。殊不知。國師在三藏眼睛裡。
師問紫璘供奉。大德所蘊何業。云講青龍疏。師云。是金剛經否。云是。師云。經文最初兩字。喚作甚麼字。云如是。師云。是甚麼。
明招代云。昔日靈山。今日親見。
師問供奉。佛是甚麼義。云是覺義。師云。佛曾迷否。云不曾迷。師云。用覺作么。奉無對。
供奉云。請禪師立義。某甲破。某甲立義。禪師破。先請禪師立義。師云。立義了也。云是甚麼義。師云。果然不見。供奉無對。師云。非公境界。
師問供奉。甚麼處來。云城南來。師云。城南草作何色。云作黃色。師卻問童子。童子亦云。作黃色。師云。只這童子。亦可簾前賜紫。對御談玄。
供奉欲注思憶經。師問大凡注經。須會佛意始得。云若不會佛意。爭解注得。師令侍者。盛一盆水來。著七粒米於水中。上橫一隻箸。乃問。這個是甚麼義。奉無對。師云。老僧意尚不會。豈況佛意。又爭能注得經。
師問座主。講甚麼經。云唯識論。師云。三界惟心。萬法唯識。作么生會。主無對。師指簾云。這個是甚麼法。云色法。師云。大師簾前賜紫。對御談玄。五戒也不持。
座主問。宗門中。傳
【現代漢語翻譯】 現代漢語譯本 沙云：只因爲距離太近。
白雲端云：如果國師在三藏（Tripitaka，佛教經典的總稱）的鼻孔里，有什麼難以見到的？卻不知道，國師就在三藏的眼睛裡。
禪師問紫璘供奉：『大德所修持的是什麼業？』回答說：『講《青龍疏》。』禪師說：『是《金剛經》嗎？』回答說：『是的。』禪師說：『經文最初的兩個字，叫做什麼字？』回答說：『如是。』禪師說：『是什麼？』
明招代說：『昔日的靈山（Grdhrakuta，釋迦牟尼佛說法之地），今日親眼得見。』
禪師問供奉：『佛是什麼意思？』回答說：『是覺悟的意思。』禪師說：『佛曾經迷惑過嗎？』回答說：『不曾迷惑過。』禪師說：『用覺悟做什麼？』供奉無言以對。
供奉說：『請禪師立一個義理，我來破。我立一個義理，禪師來破。先請禪師立義。』禪師說：『已經立義了。』說：『是什麼義？』禪師說：『果然沒見到。』供奉無言以對。禪師說：『不是你的境界。』
禪師問供奉：『從哪裡來？』回答說：『從城南來。』禪師說：『城南的草是什麼顏色？』回答說：『是黃色。』禪師又問童子，童子也說：『是黃色。』禪師說：『僅僅這個童子，也可以在簾前被賜紫袍，在御前談論玄理。』
供奉想要註解《思憶經》。禪師問：『大凡註解經典，必須領會佛的意旨才能做到。』回答說：『如果不能領會佛的意旨，怎麼能註解呢？』禪師讓侍者盛一盆水來，在水中放入七粒米，上面橫放一根筷子，於是問道：『這個是什麼意思？』供奉無言以對。禪師說：『老僧我的意思尚且不能領會，更何況是佛的意旨，又怎麼能註解得了經典呢？』
禪師問座主：『講什麼經？』回答說：『《唯識論》。』禪師說：『三界唯心，萬法唯識，怎麼理解？』座主無言以對。禪師指著簾子說：『這個是什麼法？』回答說：『色法。』禪師說：『大師在簾前被賜紫袍，在御前談論玄理，五戒也不持守。』
座主問：『宗門中，傳……』
【English Translation】 English version Shayun: Only because it's too close.
Baiyunduan said: 'If the National Teacher were in the nostrils of the Tripitaka (the three baskets, the complete collection of Buddhist texts), what would be difficult to see? But you don't know that the National Teacher is in the eyes of the Tripitaka.'
The Master asked the Layman Zilin: 'What karma (action driven by intention which leads to future consequences) does the Great Virtue cultivate?' He replied: 'Lecturing on the Qinglong Commentary.' The Master said: 'Is it the Diamond Sutra?' He replied: 'It is.' The Master said: 'What are the first two characters of the scripture called?' He replied: 'Thus I have heard (Rushi).' The Master said: 'What is it?'
Mingzhao said on behalf of him: 'The Vulture Peak (Grdhrakuta, the place where Shakyamuni Buddha preached) of the past, is seen in person today.'
The Master asked the Layman: 'What is the meaning of Buddha?' He replied: 'It is the meaning of awakening.' The Master said: 'Has the Buddha ever been deluded?' He replied: 'Never been deluded.' The Master said: 'What is awakening used for?' The Layman was speechless.
The Layman said: 'Please, Zen Master, establish a doctrine, and I will refute it. I will establish a doctrine, and the Zen Master will refute it. Please, Zen Master, establish a doctrine first.' The Master said: 'The doctrine has already been established.' He said: 'What is the doctrine?' The Master said: 'Indeed, you do not see it.' The Layman was speechless. The Master said: 'It is not your realm.'
The Master asked the Layman: 'Where do you come from?' He replied: 'From the south of the city.' The Master said: 'What color is the grass south of the city?' He replied: 'It is yellow.' The Master then asked the boy, and the boy also said: 'It is yellow.' The Master said: 'Even this boy can be granted a purple robe before the curtain and discuss the mysteries before the Emperor.'
The Layman wanted to annotate the Remembrance Sutra. The Master asked: 'Generally, to annotate a sutra, one must understand the Buddha's intention.' He replied: 'If one does not understand the Buddha's intention, how can one annotate it?' The Master asked the attendant to bring a basin of water, put seven grains of rice in the water, and placed a chopstick across it. Then he asked: 'What is the meaning of this?' The Layman was speechless. The Master said: 'I, the old monk, cannot even understand my own intention, let alone the Buddha's intention. How can I annotate the sutra?'
The Master asked the Abbot: 'What sutra are you lecturing on?' He replied: 'The Treatise on the Consciousness-Only.' The Master said: 'The three realms are only mind, and all dharmas (phenomena) are only consciousness. How do you understand this?' The Abbot was speechless. The Master pointed to the curtain and said: 'What is this dharma?' He replied: 'Form.' The Master said: 'The master is granted a purple robe before the curtain and discusses the mysteries before the Emperor, yet he does not uphold the five precepts (Panca-sila).'
The Abbot asked: 'In the Zen school, what is transmitted...'
持何事。師云。座主傳持何事。云三經五論。師云。總是師子兒。主作禮出去。師召云。座主。主應諾。師云。是甚麼。主無對。
佛鑒勤云。是則是。師子兒只是爪牙未備。爪牙若備。何處更有國師也。
百法座主問。禪宗畢竟。將何為真實。師良久。主再問。師云。大德不唯講經論。兼有佛法眼目。主作禮出去。師召云大德。主回首。師云。莫錯認定盤星。
肅宗皇帝問。如何是十身調御。師云。檀越踏毗盧頂上行。帝云。此意如何。師云。莫認自己清凈法身。
肅宗問師。百年後。所需何物。師云。與老僧。作個無縫塔。帝云。就師請塔樣。師良久云。會么。帝云不會。師云。吾有付法弟子耽源。卻諳此事。請詔問之。
後代宗問耽源。源以偈答云。湘之南譚之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。
雪竇云。肅宗不會且置。耽源還會么。只消個請師塔樣。盡西天此土。諸位祖師。遭此一問。不免將南作北。有傍不肯底。出來。我要問汝。那個是無縫塔 五祖演云。閑言語。
肅宗同師到宮前。師指石師子云。請陛下。下取一轉語。宗云。朕下不得。請師下。師云。山僧罪過。
后耽源問師。皇帝還會么。師云。皇帝且置。子作么生會。
【現代漢語翻譯】 現代漢語譯本： 有位座主（精通經論的僧人）問：『您傳持什麼？』 馬祖道一禪師說：『座主您傳持什麼？』 座主說：『三經五論。』 馬祖道一禪師說：『都是獅子兒。』 座主行禮后離開。馬祖道一禪師叫住他，說：『座主。』 座主應諾。 馬祖道一禪師說：『是什麼？』 座主無言以對。
佛鑒勤禪師評論說：『說的是沒錯。獅子兒只是爪牙還未完備。爪牙如果完備，哪裡還會有國師呢？』
百法座主問：『禪宗究竟以什麼為真實？』 馬祖道一禪師沉默良久。 座主再次發問。 馬祖道一禪師說：『大德您不僅講經論，還兼有佛法眼目。』 座主行禮后離開。馬祖道一禪師叫住他，說：『大德。』 座主回頭。 馬祖道一禪師說：『莫錯認定盤星。』
肅宗皇帝問：『如何是十身調御（佛的十種化身）？』 馬祖道一禪師說：『檀越（施主，指皇帝）在毗盧（毗盧遮那佛，宇宙本體佛）頂上行走。』 皇帝問：『此意如何？』 馬祖道一禪師說：『莫認自己清凈法身。』
肅宗問馬祖道一禪師：『百年之後，需要什麼？』 馬祖道一禪師說：『為老僧，作個無縫塔（比喻圓滿無缺的境界）。』 皇帝說：『就向禪師請教塔的樣式。』 馬祖道一禪師沉默良久，說：『會么？』 皇帝說不會。 馬祖道一禪師說：『我有付法弟子（傳承佛法的弟子）耽源（人名），卻懂得此事。請下詔詢問他。』
後來代宗問耽源。 耽源以偈（偈頌）回答說：『湘之南，潭之北，中有黃金充一國。無影樹下合同船，琉璃殿上無知識。』
雪竇禪師評論說：『肅宗不會且放在一邊。耽源會么？僅僅是請教塔的樣式，整個西天此土（指印度和中國），各位祖師，遇到這一問，不免將南作北（顛倒錯亂）。有不肯依傍的人，出來。我要問你，哪個是無縫塔？』 五祖演禪師說：『閑言語。』
肅宗同馬祖道一禪師來到宮前。 馬祖道一禪師指著石獅子說：『請陛下，下取一轉語（對石獅子說一句有禪意的話）。』 肅宗說：『朕下不得。請禪師下。』 馬祖道一禪師說：『山僧罪過。』
後來耽源問馬祖道一禪師：『皇帝會么？』 馬祖道一禪師說：『皇帝且放在一邊，你作么生會？』
【English Translation】 English version: A Dhyana master asked, 'What do you uphold and transmit?' Master Mazu Daoyi said, 'What do you uphold and transmit?' The Dhyana master said, 'The Three Sutras and Five Treatises.' Master Mazu Daoyi said, 'All are lion cubs.' The Dhyana master bowed and left. Master Mazu Daoyi called out, 'Dhyana master.' The Dhyana master responded. Master Mazu Daoyi said, 'What is it?' The Dhyana master had no reply.
Chan Master Fojian Qin commented, 'It is true. The lion cub's claws and teeth are not yet fully developed. If the claws and teeth were fully developed, where would there be a national teacher?'
The Dhyana master Baifa asked, 'What does Chan Buddhism ultimately take as reality?' Master Mazu Daoyi remained silent for a long time. The Dhyana master asked again. Master Mazu Daoyi said, 'Great Virtue, you not only lecture on sutras and treatises, but also possess the Dharma eye.' The Dhyana master bowed and left. Master Mazu Daoyi called out, 'Great Virtue.' The Dhyana master turned his head. Master Mazu Daoyi said, 'Do not mistakenly identify the lodestar.'
Emperor Suzong asked, 'What are the Ten Bodies of the Tamer of Beings (the ten forms of Buddha)?' Master Mazu Daoyi said, 'Danayue (donor, referring to the emperor) walks on the crown of Vairocana (the cosmic Buddha).' The emperor asked, 'What does this mean?' Master Mazu Daoyi said, 'Do not recognize your own pure Dharma body.'
Suzong asked Master Mazu Daoyi, 'What is needed after a hundred years?' Master Mazu Daoyi said, 'Build a seamless stupa (a metaphor for a perfect and flawless state) for this old monk.' The emperor said, 'Then I ask the Master for the design of the stupa.' Master Mazu Daoyi remained silent for a long time and said, 'Do you understand?' The emperor said he did not understand. Master Mazu Daoyi said, 'I have a Dharma-transmitting disciple (a disciple who inherits the Dharma) named Danyuan (person's name), who understands this matter. Please issue an edict to ask him.'
Later, Emperor Daizong asked Danyuan. Danyuan replied with a verse (gatha): 'South of the Xiang, north of the Tan, within is gold filling a country. Under the shadowless tree, together in the same boat, in the crystal palace, there is no knowledge.'
Chan Master Xuedou commented, 'Let's put aside Suzong's lack of understanding. Does Danyuan understand? Just asking for the design of the stupa, all the ancestral teachers in the Western Heaven and this land (referring to India and China), encountering this question, inevitably mistake south for north (become confused). If there is someone who refuses to rely on others, come out. I want to ask you, which is the seamless stupa?' Chan Master Wuzu Yan said, 'Idle words.'
Emperor Suzong and Master Mazu Daoyi arrived in front of the palace. Master Mazu Daoyi pointed to the stone lion and said, 'Please, Your Majesty, give a turning word (say a Zen-like phrase to the stone lion).' Suzong said, 'I cannot. Please, Master, give it.' Master Mazu Daoyi said, 'This monk is at fault.'
Later, Danyuan asked Master Mazu Daoyi, 'Does the emperor understand?' Master Mazu Daoyi said, 'Let's put the emperor aside, how do you understand?'
玄沙云。大小國師。被侍者勘破。
虞軍容問。師住白崖山。如何修行。師喚童子來。以手摩其頂云。惺惺直言惺惺。歷歷直言歷歷。向後莫受人謾。
保福展云。國師著一問。直得腳忙手亂。
西京光宅慧忠國師法嗣
吉州耽源應真禪師(凡四)
師問國師。百年後。有人問極則事。如何。國師云。幸自可憐生。須要個護身符子。作甚麼。
師在泐潭。見百丈推車。師問。車在這裡。牛在甚麼處。丈乃斫額。師乃拭目。
麻谷問。十二面觀音。豈不是聖。師云。是谷打師一摑。師云。知你不到這境界。
師為國師侍者。國師一日法堂坐次。師入來。國師垂下一足。師便出去。須臾卻來。國師云。適來意作么生。師云。向阿誰說。國師云。即今問汝。師云甚麼處見某甲。國師休去。
聯燈會要卷第三 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第四
住泉州崇福禪寺嗣祖比丘 悟明 集
六祖慧能大師法嗣
潭州南嶽懷讓禪師(凡四)
金州杜氏子。少習毗尼藏。一日自嘆云。夫出家者。為無為法。以報佛恩。以此拘身。于道何益。
遂同坦然禪師。謁嵩山安國師。復往曹溪。參六
【現代漢語翻譯】 現代漢語譯本：
玄沙說：『大小國師，被侍者識破。』 虞軍容問：『禪師住在白崖山，如何修行？』禪師喚來童子，用手摩挲他的頭頂說：『清醒就直說清醒，明白就直說明白，以後不要被人欺騙。』 保福展說：『國師被這一問，弄得手忙腳亂。』 西京光宅慧忠國師的法嗣 吉州耽源應真禪師（共四則） 禪師問國師：『百年之後，如果有人問什麼是極則之事，該如何回答？』國師說：『已經夠可憐了，還要護身符做什麼？』 禪師在泐潭，看見百丈推車。禪師問：『車在這裡，牛在哪裡？』百丈於是用斧頭砍自己的額頭。禪師於是擦拭眼睛。 麻谷問：『十二面觀音（Avalokiteśvara with twelve faces），難道不是聖者嗎？』禪師說：『是。』麻谷打了禪師一巴掌。禪師說：『知道你達不到這種境界。』 禪師做國師的侍者。國師一天在法堂就座，禪師走進來。國師垂下一隻腳。禪師便出去了。一會兒又回來。國師問：『剛才是什麼意思？』禪師說：『向誰說呢？』國師說：『現在問你。』禪師說：『在哪裡見到我？』國師沉默不語。 《聯燈會要》卷第三 《卍新續藏》第79冊 No. 1557 《聯燈會要》 《聯燈會要》卷第四 住泉州崇福禪寺嗣祖比丘 悟明 輯 六祖慧能大師的法嗣 潭州南嶽懷讓禪師（共四則） 金州杜氏之子，年少時學習毗尼藏（Vinaya Pitaka）。一天，他嘆息道：『出家之人，是爲了無為法（Dharma of non-action），以報答佛恩。這樣拘束身體，對修行有什麼益處呢？』 於是與坦然禪師一同去拜訪嵩山安國師，又前往曹溪，參拜六祖慧能大師。
【English Translation】 English version:
Hsuan Sha said, 'The great and small National Teachers were seen through by their attendants.' Yu Junrong asked, 'Master, you live on White Cliff Mountain. How do you cultivate?' The Master called a young attendant and stroked his head, saying, 'If you are awake, say you are awake; if you are clear, say you are clear. In the future, don't be deceived by others.' Bao Fu Zhan said, 'The National Teacher was so flustered by this one question that his hands and feet were in a mess.' Successor of National Teacher Huizhong of Guangzhai Temple in Western Capital Chan Master Yingzhen of Tanyuan in Jizhou (Total of four) The Master asked the National Teacher, 'A hundred years from now, if someone asks about the ultimate matter, how should I answer?' The National Teacher said, 'It's already pitiful enough; what's the use of a talisman?' The Master was at Le Tan and saw Baizhang pushing a cart. The Master asked, 'The cart is here, but where is the ox?' Baizhang then chopped his forehead with an axe. The Master then wiped his eyes. Magu asked, 'Isn't the Twelve-Faced Avalokiteśvara (Twelve-Faced Guanyin) a sage?' The Master said, 'Yes.' Magu slapped the Master. The Master said, 'I know you haven't reached this state.' The Master was an attendant to the National Teacher. One day, the National Teacher was seated in the Dharma Hall when the Master entered. The National Teacher lowered one foot. The Master then left. After a while, he returned. The National Teacher asked, 'What was the meaning just now?' The Master said, 'To whom should I say it?' The National Teacher said, 'I'm asking you now.' The Master said, 'Where did you see me?' The National Teacher remained silent. The Comprehensive Record of the Lamp, Volume 3 Supplement to the Buddhist Canon, Volume 79, No. 1557, Comprehensive Record of the Lamp The Comprehensive Record of the Lamp, Volume 4 Compiled by Wuming, a Bhiksu (Buddhist monk) of Chongfu Chan Monastery in Quanzhou, a successor of the ancestral lineage Successor of the Great Master Huineng, the Sixth Patriarch Chan Master Huairang of Nanyue in Tanzhou (Total of four) A son of the Du family in Jinzhou, he studied the Vinaya Pitaka (monastic rules) in his youth. One day, he sighed and said, 'Those who leave home do so for the Dharma of non-action (Wuwei fa) to repay the Buddha's kindness. What benefit is there to confining the body in this way?' Thereupon, he went with Chan Master Tanran to visit National Teacher An of Mount Song, and then went to Caoqi to pay respects to the Sixth Patriarch Huineng.
祖。祖問甚處來。師云。嵩山來。祖云。甚麼物恁么來。師云。說似一物即不中。祖云。還假修證否。師云。修證即不無。污染即不得。祖云。即此不污染。是諸佛之護念。汝既如是。吾亦如是。西天般若多羅讖汝。向後出一馬駒。踏殺天下人去在。病在汝心。不須速說。
師后居南嶽般若臺。時道一住傳法寺。日唯坐禪。師往問曰。大德坐禪。圖個甚麼。雲圖作佛。師一日。將磚。于道一庵前磨。一怪而問曰。作甚麼。師云。磨作鏡。一云。磨磚豈得成鏡。師云。磨磚既不成鏡。坐禪豈得成佛。一云。如何即是。師云。如牛駕車。車若不行。打車即是。打牛即是。一無對。
師又問。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住相。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。道一于言下開悟。如飲醍醐。作禮請問。如何用心。即合無相三昧。師云。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。一云。道非色相。云何能見。師云。心地法眼。能見乎道。無相三昧。亦復然矣。一云。有成壞否。師云。若以成壞而見道者。非也。聽吾偈云。心地含諸種。遇澤悉皆萌。三昧花無相。何壞復何成。
師有弟子六人。師各印可云。汝等六
人。同證吾身。各契一體。一人得吾眉。善威儀(常浩)。 一人得吾眼。善顧眄(智達)。 一人得吾耳。善聽理(坦然)。 一人得吾鼻。善知氣(神照)。 一人得吾舌。善談說(嚴峻)。 一人得吾心。善古今(道一)。 又云。一切諸法。皆從心生。心無所生。法無所住。若達心地。所作無礙。非遇上根。宜慎辭哉。
僧問。如鏡鑄像。像成后。未審光向甚麼處去。師云。如大德為童子時。相貌何在。云只如像成后。為甚麼不鑑照。師云。雖然不鑑照。瞞他。一點也不得。
馬大師闡化江西。師云。道一在江西。總不寄個訊息來。遣一僧去。囑之云。汝去待他上堂次。但出問。云作么生。看伊道甚麼。記將來。其僧依教。出問云。作么生。一云。自從胡亂后。三十年。不曾少鹽醬。僧回舉似師。師然之。
妙喜頌云。見得分明識得親。舉來猶自涉途程。直饒不犯毫芒者。也是拈䭔䑛指人。
南嶽第二世
南嶽懷讓禪師法嗣
江西馬祖道一禪師(凡十一)
漢州什邡馬氏子也示眾云。汝等諸人。各信自心是佛。達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝開悟。又引楞伽以印眾生心地。恐汝顛倒。不自信此一心之法。各各有之故。楞伽經。以佛語心
【現代漢語翻譯】 現代漢語譯本： 人人都來證明我自身，各自契合於一體。一人得到我的眉毛，擅長威儀（常浩）。一人得到我的眼睛，擅長顧盼（智達）。一人得到我的耳朵，擅長聽取道理（坦然）。一人得到我的鼻子，擅長知曉氣息（神照）。一人得到我的舌頭，擅長談論解說（嚴峻）。一人得到我的心，擅長了解古今（道一）。又說，一切諸法，都從心生。心無所生，法無所住。如果通達心地，所作所為就沒有阻礙。如果不是上等根器的人，應該謹慎言辭啊。
有僧人問：『如同用鏡子鑄造佛像，佛像鑄成后，不知道光芒向什麼地方去了？』馬祖回答說：『如同大德您還是童子的時候，相貌在哪裡呢？』僧人說：『既然佛像已經鑄成，為什麼不照鏡子呢？』馬祖說：『即使不照鏡子，也瞞不了它，一點也瞞不了。』
馬祖大師在江西闡揚佛法。馬祖說：『道一在江西，總是不寄個訊息來。』於是派一個僧人去，囑咐他說：『你去了之後，等他上堂的時候，就出來問：『作么生？』看看他怎麼說，記下來。』那個僧人按照吩咐，出來問道：『作么生？』道一回答說：『自從胡亂以後，三十年，不曾缺少鹽醬。』僧人回來把情況告訴了馬祖，馬祖認可了他的回答。
妙喜禪師作頌說：『見得清楚，認識得親切，拿出來說，仍然還在路途中。即使不犯絲毫錯誤的人，也是舔舐手指的人。』
南嶽第二世
南嶽懷讓禪師的法嗣
江西馬祖道一禪師（共十一則）
馬祖是漢州什邡馬氏的兒子。他向大眾開示說：『你們這些人，各自相信自己的心就是佛。達磨大師，從南天竺國來到中華，傳授最上乘一心之法，讓你們開悟。又引用《楞伽經》來印證眾生的心地，是害怕你們顛倒，不相信這各自都有的一心之法。所以《楞伽經》用佛語心來……』
【English Translation】 English version: Everyone comes to prove my own self, each fitting into one body. One person gets my eyebrows, good at dignified bearing (Chang Hao). One person gets my eyes, good at looking around (Zhi Da). One person gets my ears, good at listening to reason (Tan Ran). One person gets my nose, good at knowing the breath (Shen Zhao). One person gets my tongue, good at talking and explaining (Yan Jun). One person gets my heart, good at understanding the past and present (Dao Yi). It is also said that all dharmas arise from the mind. The mind has no origin, and the dharma has no dwelling place. If you understand the ground of the mind, there will be no obstacles in what you do. If you are not a person of superior capacity, you should be careful in your words.
A monk asked: 'Like casting a Buddha image with a mirror, after the image is cast, I don't know where the light goes?' Ma Zu replied: 'Like when you, Great Virtue, were a child, where was your appearance?' The monk said: 'Since the image has been cast, why doesn't it reflect?' Ma Zu said: 'Even if it doesn't reflect, it can't be concealed, not even a little bit.'
Great Master Ma Zu expounded the Dharma in Jiangxi. Ma Zu said: 'Dao Yi is in Jiangxi, but he never sends a message.' So he sent a monk and instructed him: 'After you go, wait for him to ascend the hall, then come out and ask: 'What's it like?' See what he says and remember it.' The monk followed the instructions, came out and asked: 'What's it like?' Dao Yi replied: 'Since the chaos, for thirty years, I have never lacked salt and soy sauce.' The monk returned and told Ma Zu, and Ma Zu approved of his answer.
Zen Master Miao Xi composed a verse saying: 'Seeing clearly and recognizing intimately, bringing it up still involves a journey. Even those who do not commit the slightest error are still people who lick their fingers.'
The Second Generation of Nan Yue (Mount Nan)
Dharma Successor of Zen Master Nan Yue Huai Rang
Zen Master Jiangxi Ma Zu Dao Yi (Eleven Cases in Total)
Ma Zu was the son of the Ma family of Shifang, Hanzhou. He instructed the assembly, saying: 'All of you, each believe that your own mind is the Buddha. Great Master Bodhidharma came from South India to China to transmit the supreme one-mind Dharma, so that you may be enlightened. He also quoted the Laṅkāvatāra Sūtra to seal the minds of sentient beings, fearing that you would be inverted and not believe in this one-mind Dharma that each of you possesses. Therefore, the Laṅkāvatāra Sūtra uses the Buddha's words and mind to...'
為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善。不捨惡。凈穢兩邊。俱不依怙。達法性空。唸唸不可得。無自性故。三界惟心。森羅及萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無滯礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時。著衣吃飯。長養聖胎。任運過時。更有何事。
汝授吾教。聽吾偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。
僧問。如何是修道。師云。道不屬修。若言修得修成還壞。即同聲聞。若言不修。即同凡夫。
僧云。作何見解。即得達道。師云。自性本來具足。但于善惡事中不滯。喚作修道人。取善舍惡。觀空人定。即屬造作。更若向外馳求。轉疏轉遠。但盡三界心量。一念妄心。即是三界生死根本。但無一念。即除生死根本。即得法王無上珍寶。無量劫來。凡夫妄想。謟曲邪偽。我慢貢高。合為一體。故經云。但以眾法。合為此身。起時唯法起。滅時唯法滅。此法起時。不言我起。滅時不言我滅。前念后念。唸唸不相待。唸唸寂滅。喚作海印三昧。攝一切法。如百千異流。同歸大海。都名海水。住於一味。即攝眾味。住于大海。
【現代漢語翻譯】 現代漢語譯本： 以宗門為宗旨。無門（Wumen，沒有門徑）為進入佛法的門徑。尋求佛法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不捨棄惡。清凈和污穢兩邊，都不依傍執著。通達法性本空，唸唸都不可得，因為沒有自性。三界唯是心所顯現，森羅萬象，都是一法的印證。凡所見到的色相，都是心的顯現。心不能自己顯現自己，因為色相的緣故而有。你只要隨時言說，即事即理，都沒有滯礙。菩提道果，也是這樣，從心所生，就叫做色。知道色是空性的緣故，生起就是不生起。如果明白了此意，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼別的事呢？
你領受我的教誨，聽我的偈子說：心地隨時說，菩提也只是寧靜。事和理都沒有障礙，當生起就是不生起。
有僧人問：『如何是修道？』 師父說：『道不屬於修。如果說修得修成還會壞滅，就和聲聞（Śrāvaka，小乘佛教的修行者）一樣。如果說不修，就和凡夫一樣。』
僧人問：『作何見解，才能通達道？』 師父說：『自性本來具足，只要在善惡的事情中不滯留，就叫做修道人。』執取善，捨棄惡，觀空入定，就屬於造作。如果向外馳求，就越疏遠越遙遠。只要窮盡三界的心量，一念妄心，就是三界生死的根本。只要沒有一念妄心，就去除了生死根本，就能得到法王無上的珍寶。無量劫以來，凡夫的妄想，諂媚、虛偽、邪惡，我慢、貢高，合為一體。所以經書上說：『只是以眾法，合成為此身。起時只是法起，滅時只是法滅。』此法起時，不說是『我』起，滅時也不說是『我』滅。前念后念，唸唸不互相等待，唸唸寂滅，叫做海印三昧（Samādhi，一種深度的冥想狀態），攝持一切法，如同百千不同的水流，一同歸入大海，都叫做海水，安住於一味之中，就攝持了眾味，安住于大海之中。
【English Translation】 English version: The Zongmen (宗門, Zen school) is the principle. Wumen (無門, Gateless Gate) is the gate of Dharma. Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp at good, do not abandon evil. Do not rely on either purity or impurity. Realize that the nature of Dharma is empty, and that every thought is unattainable because it has no self-nature. The Three Realms are only manifestations of the mind. All phenomena and myriad appearances are sealed by one Dharma. All that is seen is the seeing of the mind. The mind does not see itself, but exists because of form. You only need to speak according to the occasion, and everything is both event and principle, without any hindrance. The Bodhi (菩提, enlightenment) path and fruit are also like this, born from the mind, and called form. Knowing that form is empty, birth is non-birth. If you understand this meaning, you can then wear clothes and eat food at any time, nourish the sacred embryo, and let time pass naturally. What else is there to do?
You receive my teachings, listen to my verse: The mind speaks at any time, Bodhi is also just tranquility. Events and principles are both unobstructed, when birth occurs, it is non-birth.
A monk asked, 'What is cultivation of the Way?' The master said, 'The Way does not belong to cultivation. If you say that you cultivate and achieve it, it will still decay, which is the same as Śrāvaka (聲聞, Hearer). If you say you do not cultivate, you are the same as ordinary people.'
The monk asked, 'What kind of understanding is needed to attain the Way?' The master said, 'The self-nature is originally complete. Just do not dwell on good or evil matters, and you are called a cultivator of the Way.' Grasping good and abandoning evil, contemplating emptiness and entering samādhi (三昧, meditative state) belong to fabrication. If you seek outward, you will become more and more distant. Just exhaust the measure of the mind of the Three Realms, and one thought of delusion is the root of birth and death in the Three Realms. If there is no one thought, then the root of birth and death is removed, and you will obtain the unsurpassed treasure of the Dharma King. For countless kalpas (劫, eons), the delusions of ordinary people, flattery, falsehood, evil, arrogance, and pride have combined into one. Therefore, the sutra says, 'Only with all dharmas (法, teachings) is this body combined. When it arises, only dharma arises; when it ceases, only dharma ceases.' When this dharma arises, it does not say 'I' arise; when it ceases, it does not say 'I' cease. The previous thought and the subsequent thought do not wait for each other, and every thought is extinguished into silence, which is called the Samādhi (三昧, meditative state) of the Ocean Seal, which encompasses all dharmas, like hundreds of thousands of different streams flowing into the great ocean, all called seawater, dwelling in one taste, which encompasses all tastes, dwelling in the great ocean.
即混諸流。如人在大海中浴。則用一切水。所以聲聞悟迷。凡夫迷悟。聲聞不知聖心。本無地位因果階級。心量妄想。修因證果。住于空定。八萬劫二萬劫。雖即已悟。悟已還迷。諸菩薩。觀如地獄苦。沉空滯寂。不見佛性。若是上根眾生。忽爾遇善知識指示。言下悟去。更不歷于階級地位。頓悟本性。故經云。凡夫有返復心。而聲聞無也。對迷說悟。本既無迷。悟亦不立。一切眾生。從無量劫來。不出法性三昧。長在法性三昧中。著衣吃飯。言談祇對。六根運用。一切施為。儘是法性。不解返源。隨名定相。迷情妄起。造種種業。若能一念返照。全體聖心。汝等諸人。各達自心。莫記吾語。縱饒說得河沙道理。其心亦不增。總說不得。其心亦不減。說得亦是汝心。說不得。亦是汝心。乃至分身放光。現十八變。不如還我死灰來。淋過死灰。無力喻聲聞。妄修因證果。未淋死灰。有力喻菩薩。道業純熟。諸惡不染。若說如來權教三藏。河沙劫說不盡。猶如鉤鎖。亦不斷絕。若悟聖心。總無餘事。珍重。
僧問。離四句絕百非。請師直指某甲西來意。師云。我今日勞倦。不能為汝說得。問取智藏去。
僧問智藏。藏云。汝何不問和尚。雲和尚教來問上座。藏云。我今日頭痛。不能為汝說得。問取海兄去。
【現代漢語翻譯】 現代漢語譯本 即混同于各種流派之中。好比人在大海中沐浴，便已用了所有的水。所以聲聞乘的修行者領悟的是迷妄，而凡夫執著于迷妄和領悟。聲聞乘的修行者不瞭解聖人之心，本來就沒有地位、因果、階級的區分。他們的心量被妄想所束縛，通過修行因地來證得果位，停留在空定之中，無論是八萬劫還是二萬劫，即使已經領悟，領悟之後仍然會迷惑。諸位菩薩，看到這種情況如同地獄之苦，沉溺於空寂，不見佛性。如果是上等根器的眾生，忽然遇到善知識的指點，當下就能領悟，不再經歷階級地位的區分，頓悟本性。所以經中說，凡夫有反覆之心，而聲聞乘的修行者沒有。針對迷妄而說領悟，如果本來就沒有迷妄，那麼領悟也就不成立。一切眾生，從無量劫以來，都沒有離開法性三昧（Dharmadhatu-samadhi, 一切諸法本性空寂之三昧），長久地處在法性三昧之中。穿衣吃飯，言談應對，六根的運用，一切的作為，都是法性的顯現，卻不理解返本溯源，隨著名相而執著于固定的形態，迷情妄念生起，造作種種業。如果能一念之間反觀自照，就能體會到全體聖心。你們各位，各自領悟自己的心，不要記住我的話。縱然說出如恒河沙數般的道理，你們的心也不會因此增加什麼；即使什麼都說不出來，你們的心也不會因此減少什麼。說得出來，也是你們的心；說不出來，也是你們的心。乃至分身放光，顯現十八種變化，不如還給我淋過水的死灰。淋過水的死灰，沒有力量，比喻聲聞乘的修行者，妄自修行因地來證得果位。未淋過水的死灰，還有力量，比喻菩薩，道業純熟，諸惡不染。如果說如來的權教三藏（Tripitaka, 佛教經典的總稱），用恒河沙數般的劫數也說不完，猶如鉤鎖一般，連綿不斷。如果領悟了聖心，就沒有其他的事情了。珍重。 僧人問：『離開四句（tetralemma, 四種邏輯可能性），斷絕百非（hundred negations, 所有的否定），請老師直接指出某甲（someone, 某人）的西來意（the meaning of Bodhidharma's arrival from the West, 達摩祖師從西天來此的真意）。』 趙州禪師說：『我今天勞累睏倦，不能為你解說。去問智藏（Zhi Zang, 人名）去吧。』 僧人問智藏：『智藏禪師說：你為什麼不問和尚（abbot, 寺院主持）？』 僧人說：『和尚讓我來問上座（senior monk, 資深僧人）。』 智藏禪師說：『我今天頭痛，不能為你解說，去問海兄（Brother Hai, 海兄弟）去吧。』
【English Translation】 English version They are mixed into various streams. It is like a person bathing in the great ocean, thus using all the water. Therefore, the Shravakas (Shravaka, Hearers, disciples of Buddha) realize delusion, while ordinary people are deluded by both delusion and enlightenment. The Shravakas do not understand the holy mind, which originally has no distinctions of position, cause and effect, or stages. Their minds are bound by妄想 (wangxiang, delusional thoughts), cultivating causes to attain results, dwelling in emptiness and samadhi (samadhi, a state of meditative consciousness), whether for eighty thousand kalpas (kalpa, an aeon) or twenty thousand kalpas. Although they have already awakened, they still become deluded after awakening. The Bodhisattvas (Bodhisattva, an enlightened being), see this as the suffering of hell, sinking into emptiness and stagnation, not seeing the Buddha-nature (Buddha-nature, the potential for enlightenment). If beings of superior faculties suddenly encounter a virtuous teacher who points them out, they will awaken immediately, without going through stages or positions, and suddenly realize their original nature. Therefore, the sutra (sutra, a Buddhist scripture) says, 'Ordinary people have a mind of reversal, while the Shravakas do not.' Speaking of enlightenment in contrast to delusion, if there is originally no delusion, then enlightenment is also not established. All sentient beings, from limitless kalpas, have not departed from the Dharmadhatu-samadhi (Dharmadhatu-samadhi, the samadhi of the nature of all dharmas being empty and still), and are always in the Dharmadhatu-samadhi. Wearing clothes, eating food, speaking and responding, the functioning of the six senses, all actions are manifestations of the Dharmadhatu, but they do not understand returning to the source, clinging to names and fixing on forms, delusional emotions arise, creating various karmas. If they can reflect inwardly for a single moment, they will realize the entire holy mind. All of you, each realize your own mind, do not remember my words. Even if you speak of as many principles as there are sands in the Ganges River, your mind will not increase; even if you cannot say anything, your mind will not decrease. What you can say is also your mind; what you cannot say is also your mind. Even if you manifest bodies and emit light, displaying the eighteen transformations, it is not as good as returning my dead ashes that have been soaked in water. Dead ashes that have been soaked in water have no power, which is like the Shravakas, falsely cultivating causes to attain results. Dead ashes that have not been soaked in water still have power, which is like the Bodhisattvas, whose practice is pure and mature, and are not defiled by evils. If you speak of the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) provisional teachings of the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures), you could not finish speaking in as many kalpas as there are sands in the Ganges River, like interlocking hooks, never ceasing. If you realize the holy mind, there is nothing else to do. Treasure this. A monk asked, 'Apart from the four phrases (tetralemma, four logical possibilities), cutting off the hundred negations (hundred negations, all negations), please, teacher, directly point out the meaning of Bodhidharma's arrival from the West (the meaning of Bodhidharma's arrival from the West, the true meaning of Bodhidharma's coming from the West) for this person (someone, someone).' The Master said, 'I am tired today and cannot explain it to you. Go ask Zhi Zang (Zhi Zang, a person's name).' The monk asked Zhi Zang, 'Zhi Zang said, 'Why don't you ask the abbot (abbot, the head of a monastery)?'' The monk said, 'The abbot told me to ask the senior monk (senior monk, a senior monk).' Zhi Zang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Brother Hai, Brother Hai).'"
僧問海。海云。我到這裡。卻不會。僧舉似師。師云。藏頭白。海頭黑。
大溈喆云。這僧恁么問。馬師恁么答。離四句。絕百非。智藏海兄。都不知。會么。不見道。馬駒踏殺天下人。
有僧來作四劃。上一劃長。下三劃短。云不得道一劃長。三劃短。離四句絕百非。請師答話。師劃一劃云。不得道一劃長。三劃短。答汝了也。
鄧隱峰辭師。問甚處去。雲南岳石頭處去。師云。石頭路滑。峰云。竿木隨身。逢場作戲。峰到石頭。繞繩床一匝。振錫一下云。是何宗旨。頭云。蒼天蒼天。峰無語。回舉似師。師云。汝更去。見伊道蒼天蒼天。汝便噓兩聲。峰又去。依前問。頭遂噓兩聲。峰又無語。回舉似師。師云。我向汝道。石頭路滑。
師有小師耽源。行腳歸。于師前。作一圓相。于中立地。師云。汝莫欲作佛么。云某甲不會捏目。師云。吾不如汝。
雪竇云。然則猛虎不食伏肉。爭奈來言不禮。諸人要識耽源么。只是個藏身露影漢。
保寧勇代馬祖云。對面謾我不少。
師見僧來。劃一圓相云。入也打。不入也打。僧才入。師便打。僧云。和尚打某甲不得。師靠卻拄杖。休去。
雪竇云。二俱不了。和尚打某甲不得。靠卻拄杖。擬議不來。劈脊便棒。
【現代漢語翻譯】 現代漢語譯本 有僧人問馬祖道一禪師（Mazu Daoyi，唐代禪宗大師）：『我來到這裡，卻什麼都不會。』馬祖將此事告訴智藏海禪師（Zhizang Hai，唐代禪師）。馬祖說：『藏頭是白的，海頭是黑的。』 大溈哲禪師（Dawei Zhe，禪師）說：『這個僧人這樣問，馬祖這樣回答，遠離四句，斷絕百非，智藏海兄，完全不知道。明白嗎？沒聽過說嗎？馬駒踏殺天下人。』 有僧人來畫了四道線，上面一道長，下面三道短，說：『不能說一道長，三道短，要遠離四句，斷絕百非。請師父回答。』馬祖畫了一道線說：『不能說一道長，三道短，已經回答你了。』 鄧隱峰禪師（Deng Yin Feng，禪師）向馬祖辭行，馬祖問：『去哪裡？』鄧隱峰說：『去南嶽石頭禪師（Nanyue Shitou，禪師）那裡。』馬祖說：『石頭路滑。』鄧隱峰說：『竿木隨身，逢場作戲。』鄧隱峰到了石頭禪師那裡，繞著繩床轉了一圈，振錫杖一下說：『是什麼宗旨？』石頭禪師說：『蒼天蒼天。』鄧隱峰無語，回來告訴馬祖。馬祖說：『你再去，見到他道蒼天蒼天，你就噓兩聲。』鄧隱峰又去了，照舊問。石頭禪師就噓了兩聲。鄧隱峰又無語，回來告訴馬祖。馬祖說：『我早就跟你說，石頭路滑。』 馬祖有個小弟子叫耽源（Danyuan，人名），行腳回來，在馬祖面前，畫了一個圓相，在圓相中站立。馬祖說：『你莫非想要成佛嗎？』耽源說：『我不會捏目。』馬祖說：『我不如你。』 雪竇禪師（Xuedou，禪師）說：『既然如此，那麼猛虎不吃伏在地上的肉。怎麼辦來言不禮呢？諸位想要認識耽源嗎？他只是個藏身露影的人。』 保寧勇禪師（Baoning Yong，禪師）代替馬祖說：『當面欺騙我不少。』 馬祖看見僧人來，畫了一個圓相說：『入也打，不入也打。』僧人剛一進入，馬祖就打。僧人說：『和尚打不著我。』馬祖靠著拄杖，休息去了。 雪竇禪師說：『兩個都不明白。和尚打不著我，靠著拄杖，如果稍有猶豫，劈頭就是一棒。』
【English Translation】 English version A monk asked Mazu Daoyi (Mazu Daoyi, a Zen master of the Tang Dynasty): 'I have come here, but I don't know anything.' Mazu told this to Zen Master Zhizang Hai (Zhizang Hai, a Zen master of the Tang Dynasty). Mazu said, 'The head of '藏' (zang, meaning 'hidden') is white, and the head of '海' (hai, meaning 'sea') is black.' Zen Master Dawei Zhe (Dawei Zhe, a Zen master) said: 'This monk asked like this, and Mazu answered like this, being far from the four phrases and cutting off the hundred negations. Brother Zhizang Hai, you don't know at all. Do you understand? Haven't you heard it said? A young colt tramples to death all the people in the world.' A monk came and drew four lines, the top one long and the bottom three short, saying: 'You cannot say one line is long and three lines are short, you must be far from the four phrases and cut off the hundred negations. Please, Master, answer.' Mazu drew a line and said: 'You cannot say one line is long and three lines are short, I have already answered you.' Zen Master Deng Yin Feng (Deng Yin Feng, a Zen master) bid farewell to Mazu, and Mazu asked: 'Where are you going?' Deng Yin Feng said: 'I am going to Zen Master Nanyue Shitou (Nanyue Shitou, a Zen master) there.' Mazu said: 'The stone path is slippery.' Deng Yin Feng said: 'A staff is always with me, I'll act according to the occasion.' Deng Yin Feng arrived at Zen Master Shitou's place, circled the rope bed once, shook his tin staff and said: 'What is the principle?' Shitou said: 'Blue sky, blue sky.' Deng Yin Feng was speechless and returned to tell Mazu. Mazu said: 'Go again, and when you see him say 'Blue sky, blue sky,' you then sigh twice.' Deng Yin Feng went again and asked as before. Shitou then sighed twice. Deng Yin Feng was again speechless and returned to tell Mazu. Mazu said: 'I told you long ago that the stone path is slippery.' Mazu had a young disciple named Danyuan (Danyuan, a personal name), who returned from his pilgrimage. In front of Mazu, he drew a circle and stood in the middle of the circle. Mazu said: 'Do you want to become a Buddha?' Danyuan said: 'I don't know how to close my eyes.' Mazu said: 'I am not as good as you.' Zen Master Xuedou (Xuedou, a Zen master) said: 'Since that is the case, then a fierce tiger does not eat meat that is lying down. What to do about the impolite words? Do you all want to know Danyuan? He is just a person who hides his body and reveals his shadow.' Zen Master Baoning Yong (Baoning Yong, a Zen master) said in place of Mazu: 'You deceive me to my face quite a bit.' Mazu saw a monk coming and drew a circle, saying: 'Hitting if you enter, hitting if you don't enter.' As soon as the monk entered, Mazu hit him. The monk said: 'The monk cannot hit me.' Mazu leaned on his staff and went to rest. Zen Master Xuedou said: 'Neither of them understood. The monk cannot hit me, leaning on his staff, if there is any hesitation, a stick will come down on your head.'
師玩月次。南泉百丈西堂侍立。師問。正恁么時如何。堂云。正好供養。丈云。正好修行。泉拂袖而去。師云。經歸藏。禪歸海。唯有普愿。獨超物外。
翠巖真云。神鼎叔祖云。只為老婆心切。翠巖即不然。垂萬里鉤。駐千里烏騅。布幔天網。收衝浪巨鱗。有么。有則衝浪來相見。如無。且歸巖下待月明。
僧問。和尚為甚麼。說即心是佛。師云。為止兒啼。雲兒啼止時如何。師云。非心非佛。云除此二種人。來時。如何指示。師云。向伊道不是物。
龐居士問。如水無筋骨。能勝萬斛舟。此理如何。師云。我這裡無水。亦無舟。說甚麼筋骨。
南嶽第三世
江西馬祖道一禪師法嗣
池州南泉普愿禪師(凡十四)
鄭州王氏子也。
示眾云。然燈佛道了也。若心所思。出生諸法。虛假皆不實。何故。心尚無有。云何出生諸法。猶如形影。分別虛空。如人取聲。安置篋中。亦如吹網。欲令氣滿。故老宿云。不是心。不是佛。不是物。且教你兄弟行履。據說。十地菩薩。住首楞嚴三昧。得諸佛秘密法藏。自然得一切禪定解脫。神通妙用。至一切世界。普現色身。或示現成等正覺。轉大法輪。入般涅槃。使無量。入一毛孔。演一句。經無量劫。其義不盡。教化無
【現代漢語翻譯】 現代漢語譯本
南泉禪師與百丈、西堂一起賞月。禪師問道：『正在這個時候，如何？』西堂說：『正好供養。』百丈說：『正好修行。』南泉拂袖而去。禪師說：『經書歸於藏經閣，禪歸於大海，只有普愿（南泉禪師的法號），獨超於物外。』 翠巖真禪師說：『神鼎叔祖（禪師名號）說，只因爲老婆心切。』翠巖（禪師名號）卻不這樣認為，要垂下萬里的釣鉤，駐紮千里的烏騅（駿馬名），佈置天羅地網，收取衝擊波浪的巨大魚鱗。有嗎？有就衝浪來相見。如果沒有，就回到巖下等待月亮升起。』 有僧人問：『和尚為什麼說，即心是佛？』禪師說：『爲了止住小孩的啼哭。』僧人問：『小孩停止啼哭時如何？』禪師說：『非心非佛。』僧人問：『除了這兩種人，來的時候，如何指示？』禪師說：『告訴他不是物。』 龐居士問：『如水沒有筋骨，卻能勝過萬斛的船，這個道理如何？』禪師說：『我這裡沒有水，也沒有船，說什麼筋骨？』 南嶽第三世 江西馬祖道一禪師法嗣 池州南泉普愿禪師(凡十四) 鄭州王氏子也。 示眾說：『然燈佛（過去佛名）已經說完道了。如果心所思慮，出生諸法，虛假都不真實。為什麼？心尚且沒有，怎麼出生諸法？猶如形影，分別虛空，如人取聲，安置在箱子里，也像吹網，想要讓它充滿氣體。』所以老宿說：『不是心，不是佛，不是物。』且教你們兄弟行履。據說，十地菩薩（菩薩的十個階位），住在首楞嚴三昧（一種高級禪定），得到諸佛秘密法藏（佛法的精髓），自然得到一切禪定解脫，神通妙用，到達一切世界，普遍示現色身，或者示現成等正覺（證悟成佛），轉大法輪（宣講佛法），入般涅槃（進入涅槃），使無量眾生，進入一毛孔，演一句經，經歷無量劫，其義也不盡，教化無窮。
【English Translation】 English version
Once, Master Nanquan (Nanquan, name of the Chan master) was enjoying the moon with Baizhang (Baizhang, name of another Chan master) and Xitang (Xitang, name of another Chan master) standing in attendance. The Master asked, 'What about right at this moment?' Xitang said, 'It's just right for making offerings.' Baizhang said, 'It's just right for practicing.' Nanquan flicked his sleeve and left. The Master said, 'The scriptures return to the library, Chan returns to the sea, only Puyuan (Puyuan, Nanquan's given name) alone transcends the world.' Cuiyan Zhen (Cuiyan Zhen, name of the Chan master) said, 'The ancestral uncle Shending (Shending, name of another Chan master) said, it's only because of a grandmother's anxious heart.' Cuiyan doesn't think so. He casts a ten-thousand-mile hook, stations a thousand-mile black horse, and sets up a canopy net to catch giant scales crashing through the waves. Is there such a thing? If there is, come meet me crashing through the waves. If not, then return to the rock and wait for the moon to rise.' A monk asked, 'Why does the Master say, 'The mind itself is Buddha'?' The Master said, 'To stop a child from crying.' The monk asked, 'What about when the child stops crying?' The Master said, 'Neither mind nor Buddha.' The monk asked, 'Besides these two kinds of people, when someone comes, how do you instruct them?' The Master said, 'Tell them it is not a thing.' Layman Pang (Layman Pang, a famous Buddhist layman) asked, 'Like water without tendons or bones, it can overcome a ten-thousand-斛 (hú, a unit of volume) boat. What is the principle behind this?' The Master said, 'Here I have no water, nor a boat, what tendons and bones are you talking about?' The Third Generation of Nanyue Successor of Chan Master Mazu Daoyi of Jiangxi Chan Master Nanquan Puyuan of Chizhou (Fourteen in total) He was a son of the Wang family of Zhengzhou. Addressing the assembly, he said, 'The Buddha Dipamkara (Dipamkara, name of a past Buddha) has already finished speaking the Way. If the mind thinks and gives rise to all dharmas, they are all false and unreal. Why? The mind itself does not exist, how can it give rise to all dharmas? It is like a form and shadow, distinguishing emptiness, like a person taking a sound and placing it in a box, also like blowing a net, wanting to fill it with air.' Therefore, the old master said, 'It is not mind, not Buddha, not a thing.' And teach you brothers to walk. It is said that the Bodhisattvas of the Ten Grounds (Ten Grounds, the ten stages of a Bodhisattva), dwell in the Samadhi of Surangama (Surangama, a high level of Samadhi), obtain the secret Dharma treasury of all Buddhas (Dharma treasury, the essence of the Buddha's teachings), naturally obtain all Samadhi liberations, supernatural powers and wonderful functions, reach all worlds, universally manifest physical bodies, or manifest perfect enlightenment (perfect enlightenment, enlightenment to become a Buddha), turn the great Dharma wheel (Dharma wheel, preaching the Dharma), enter Parinirvana (Parinirvana, entering Nirvana), causing countless beings to enter a single pore, expounding a single verse of scripture, passing through countless kalpas (kalpas, eons of time), its meaning is inexhaustible, teaching endlessly.
量億千眾生。得無生法忍。尚喚作所知愚。極微細所知愚。與道全乖。大難大難。
示眾云。喚作如如。早是變了也。今時師僧。須向異類中行。
歸宗云。雖行畜生行。不得畜生報。師云。孟八郎漢。又恁么去。
德山密雲。南泉中毒了也 瑯瑘覺云。遇水吃水。遇草吃草。焉知畜生行。
示眾云。諸和尚子。王老師。十八上。便解作活計。如今莫有解作活計底么。出來。共汝商量。良久。顧視大眾云。也須是個人始得。珍重。
示眾云。文殊普賢。昨夜三更相打。每人與三十棒。趁出院了也。
趙州出衆云。和尚棒。教誰吃。師云。王老師過在甚麼處。州便作禮。
雲門代云。深領和尚慈悲。某甲歸衣缽下。得個安樂 又代云。為眾除害。
示眾云。王老師賣身去也。還有人買么。時有僧。出衆云。某甲買。師云。不作貴。不作賤。你作么生買。僧無對。
趙州云。來年與和尚。作領布衫。
臥龍球云。和尚屬某甲。
雪竇云。雖然作家競買。要且不解輪機。且道。南泉還肯么。雪竇也擬酬個價直。教南泉。進且無路。退亦無門。良久云。別處容和尚不得。
示眾云。王老師。自小。養一頭水牯牛。擬向溪東牧。不免食他國王水草。
【現代漢語翻譯】 現代漢語譯本 『量億千眾生，得無生法忍（對事物不再產生恐懼和執著的境界），尚喚作所知愚（仍然被認為是認知上的愚昧）。極微細所知愚，與道全乖（即使是最細微的認知上的愚昧，也完全違背了「道」）。大難大難。』
『示眾云：喚作如如（稱之為「如如」，指事物本來的樣子），早是變了也（就已經改變了）。今時師僧（現在的僧人），須向異類中行（必須在不同的環境中修行）。』
『歸宗云：雖行畜生行（即使行為像畜生），不得畜生報（也不會得到畜生的果報）。師云：孟八郎漢（孟八郎這個人），又恁么去（又這樣理解了）。』
『德山密雲（德山和密雲兩位禪師），南泉中毒了也（被南泉禪師的教義影響了）。瑯瑘覺云：遇水吃水（遇到水就喝水），遇草吃草（遇到草就吃草），焉知畜生行（哪裡知道什麼是畜生的行為）。』
『示眾云：諸和尚子（各位僧人），王老師（王老師，指南泉普愿）十八上（十八歲時），便解作活計（就懂得如何生活）。如今莫有解作活計底么（現在有沒有懂得如何生活的人呢）？出來（出來），共汝商量（我和你商量）。良久（過了一會兒），顧視大眾云（看著大家說）：也須是個人始得（也必須是個人才行）。珍重（請大家保重）。』
『示眾云：文殊普賢（文殊菩薩和普賢菩薩），昨夜三更相打（昨天半夜打架）。每人與三十棒（每人打三十棒），趁出院了也（趕出寺院了）。』
『趙州出衆云：和尚棒（和尚的棒子），教誰吃（教誰來吃）？師云：王老師過在甚麼處（王老師錯在哪裡）？州便作禮（趙州禪師就作揖）。』
『雲門代云：深領和尚慈悲（深深領會和尚的慈悲），某甲歸衣缽下（我回到您的門下），得個安樂（得到安樂）。又代云：為眾除害（為大眾除去禍害）。』
『示眾云：王老師賣身去也（王老師要賣身了）。還有人買么（還有人買嗎）？時有僧（當時有個僧人），出衆云（站出來說）：某甲買（我買）。師云：不作貴（不抬高價格），不作賤（不降低價格），你作么生買（你打算怎麼買）？僧無對（僧人無言以對）。』
『趙州云：來年與和尚（明年給和尚），作領布衫（做一件有領子的布衫）。』
『臥龍球云：和尚屬某甲（和尚是我的）。』
『雪竇云：雖然作家競買（雖然行家爭相購買），要且不解輪機（但是卻不瞭解其中的玄機）。且道（請問），南泉還肯么（南泉禪師會同意嗎）？雪竇也擬酬個價直（雪竇禪師也打算給個價錢），教南泉（讓南泉禪師），進且無路（進也無路），退亦無門（退也無門）。良久云（過了一會兒說）：別處容和尚不得（別的地方容不下和尚）。』
『示眾云：王老師（王老師），自小（從小），養一頭水牯牛（養了一頭水牛），擬向溪東牧（打算到溪東去放牧），不免食他國王水草（難免吃了他國王的水草）。』
【English Translation】 English version 『Even if countless beings attain the Anutpattika-dharma-kshanti (無生法忍, the acceptance of the non-arising of all dharmas), it is still called 'the ignorance of what is known' (所知愚). The slightest ignorance of what is known is completely contrary to the Tao (道). A great difficulty, a great difficulty.』
『The master addressed the assembly, saying: 'Calling it 'Tathata' (如如, suchness) is already a change. Monks of today must practice among different kinds of beings.』
『Guizong (歸宗) said: 'Although one practices the conduct of animals, one does not receive the retribution of animals.' The master said: 'Meng Balang (孟八郎) is going that way again.』
『Deshan (德山) and Miyun (密雲), Nanquan (南泉) has poisoned them. Langye Jue (瑯瑘覺) said: 'When encountering water, drink water; when encountering grass, eat grass. How do you know what is the conduct of animals?』
『The master addressed the assembly, saying: 'All you monks, Teacher Wang (王老師, referring to Nanquan Puyuan) understood how to make a living when he was eighteen. Is there anyone here who knows how to make a living now? Come out and let's discuss it.' After a long pause, he looked at the assembly and said: 'It must be a person to begin with. Take care.』
『The master addressed the assembly, saying: 'Manjusri (文殊) and Samantabhadra (普賢) were fighting last night at midnight. Each was given thirty blows and chased out of the monastery.』
『Zhaozhou (趙州) came forward and said: 'Whose turn is it to eat the master's stick?' The master said: 'Where did Teacher Wang go wrong?' Zhaozhou then bowed.』
『Yunmen (雲門) said on his behalf: 'I deeply appreciate the master's compassion. I have returned to your robe and bowl and found peace.' He also said on his behalf: 'Removing harm for the sake of the assembly.』
『The master addressed the assembly, saying: 'Teacher Wang is selling himself. Is there anyone who will buy him?' At that time, a monk came forward and said: 'I will buy him.' The master said: 'Neither expensive nor cheap, how will you buy him?' The monk had no reply.』
『Zhaozhou said: 'Next year, I will make a collared cloth robe for the master.』
『Wolong Qiu (臥龍球) said: 'The master belongs to me.』
『Xuedou (雪竇) said: 'Although experts are competing to buy, they do not understand the mechanism. Tell me, would Nanquan agree? Xuedou also intends to offer a price, so that Nanquan has no way to advance or retreat.' After a long pause, he said: 'Other places cannot accommodate the master.』
『The master addressed the assembly, saying: 'Teacher Wang has raised a water buffalo since he was young. He intends to graze it east of the stream, but he will inevitably eat the water and grass of the king's land.』
擬向溪西牧。不免食他國王水草。不如隨分納些些。總不見得。
雲門云。且道。牛內納。牛外納。直饒伊說得。納處分明。我更問你。覓牛在。
大溈喆云。雲門只會索牛。不會穿他鼻孔。
示眾云。江西馬大師。說即心即佛。王老師不恁么。不是心。不是佛。不是物。恁么道。還有過也無。
時趙州出作禮。師便下座。
妙喜頌云。倒腹傾腸說向君。不知何故尚沉吟。如今便好猛提取。付與世間無事人。
後有僧。問趙州。上座禮拜了去。意作么生。州云。你去問取和尚。僧問師。師云。他卻領得老僧意。
示眾云。道非物外。物外非道。趙州出問。如何是物外道。師便打。州捉住云。和尚莫打某甲。已后錯打人去在。師擲下棒云。龍蛇易辨。衲子難瞞。
師同魯祖歸宗杉山。喫茶次。祖提起盞子云。世界未成時。便有這個。師云。今時只識這個。且不識世界。宗云是。師云。師兄莫同此見么。宗提起盞子云。向世界未成時。道得么。師作掌勢。宗以面作受掌勢。
師同歸宗麻谷。去禮覲忠國師。路次。師于地上。畫一圓相云。道得即去。道不得即不去。宗于圓相中坐。谷作女人拜。師云。恁么則不去也。宗云。是甚麼心行。於是卻回。
翠巖芝
【現代漢語翻譯】 現代漢語譯本：如果打算到溪西去放牧，就難免要食用其他國王的水草。不如隨自己的能力繳納一些，這樣總不會被發現。
雲門（Yunmen，禪宗大師）說：『請問，牛在裡面繳納，還是在外面繳納？』即使有人說得頭頭是道，把繳納的地方說得清清楚楚，我還要問你：牛在哪裡？』
大溈喆（Dawei Zhe，禪宗大師）說：『雲門只會要牛，不會給牛穿鼻孔。』
開示大眾說：『江西馬大師（Jiangxi Mazu，禪宗大師）說『即心即佛』。王老師（Wang Laoshi）不這樣說，說『不是心，不是佛，不是物』。這樣說，還有過錯嗎？』
當時趙州（Zhaozhou，禪宗大師）出來作禮。老師便下座。
妙喜（Miaoxi，禪宗大師）作頌說：『傾吐心腹的話語說給你們聽，不知為何你們還在沉吟。如今最好猛烈地提撕，交付給世間無事之人。』
後來有個僧人問趙州：『上座禮拜了就走，是什麼意思？』趙州說：『你去問和尚。』僧人問老師，老師說：『他卻領會了老僧的意思。』
開示大眾說：『道不在事物之外，事物之外也不是道。』趙州出來問：『什麼是物外之道？』老師便打他。趙州抓住老師說：『和尚不要打我，以後會錯打人的。』老師扔下棒子說：『龍蛇容易辨認，衲子難以欺瞞。』
老師同魯祖（Luzu）、歸宗（Guizong）到杉山。喝茶時，歸宗拿起茶盞說：『世界未形成時，便有這個。』老師說：『現在只認識這個，卻不認識世界。』歸宗說是。老師說：『師兄不要有相同的見解嗎？』歸宗拿起茶盞說：『向世界未形成時，說得出來嗎？』老師作出掌摑的姿勢，歸宗用面部作出承受掌摑的姿勢。
老師同歸宗、麻谷（Magu）去禮拜覲見忠國師（Zhong Guoshi）。路上，老師在地上畫一個圓相說：『說得出來就去，說不出來就不去。』歸宗在圓相中坐下，麻谷作出女人拜的姿勢。老師說：『這樣就不去了。』歸宗說：『是什麼心行？』於是就回去了。
翠巖芝（Cuiyan Zhi，禪宗大師）
【English Translation】 English version: If intending to graze in Xixi, one would inevitably consume the water and grass of other kings. It would be better to pay some according to one's means, so that it would not be noticed.
Yunmen (Zen master) said, 'Tell me, is the ox paid for inside or outside? Even if someone explains it perfectly, clarifying the place of payment, I will still ask you: Where is the ox?'
Dawei Zhe (Zen master) said, 'Yunmen only knows how to demand the ox, but doesn't know how to pierce its nostrils.'
Instructing the assembly, he said, 'Master Ma of Jiangxi (Jiangxi Mazu, Zen master) said, 'Mind is Buddha.' Teacher Wang (Wang Laoshi) doesn't say it that way, saying, 'Not mind, not Buddha, not thing.' Is there any fault in saying it this way?'
At that time, Zhaozhou (Zen master) came forward and made a bow. The teacher then descended from his seat.
Miaoxi (Zen master) composed a verse saying, 'Pouring out my heart, I speak to you, but I don't know why you still hesitate. Now is the time to vigorously uplift, entrusting it to the carefree people of the world.'
Later, a monk asked Zhaozhou, 'What is the meaning of the senior monk bowing and leaving?' Zhaozhou said, 'Go ask the abbot.' The monk asked the teacher, and the teacher said, 'He understood the old monk's meaning.'
Instructing the assembly, he said, 'The Dao is not outside of things, and outside of things is not the Dao.' Zhaozhou came out and asked, 'What is the Dao outside of things?' The teacher then struck him. Zhaozhou grabbed the teacher and said, 'Abbot, don't strike me, you might mistakenly strike someone later.' The teacher threw down the staff and said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'
The teacher, along with Luzu (Zen master) and Guizong (Zen master), went to Shanshan. While drinking tea, Guizong picked up the teacup and said, 'Before the world was formed, there was this.' The teacher said, 'Now people only recognize this, but don't recognize the world.' Guizong said, 'Yes.' The teacher said, 'Does my brother share the same view?' Guizong picked up the teacup and said, 'Can you speak of it before the world was formed?' The teacher made a gesture of slapping, and Guizong made a gesture of receiving the slap with his face.
The teacher, along with Guizong and Magu (Zen master), went to pay respects to National Teacher Zhong (Zhong Guoshi). On the way, the teacher drew a circle on the ground and said, 'If you can speak of it, we will go; if you cannot speak of it, we will not go.' Guizong sat in the circle, and Magu made a gesture of a woman bowing. The teacher said, 'In that case, we will not go.' Guizong said, 'What kind of mental activity is this?' So they returned.
Cuiyan Zhi (Zen master)
云。當時若見。各與一棒。貴圖天下太平。
佛印元云。歸宗麻谷。氣宇如王。落在南泉圈裡。當時見他畫圓相。拂袖便行。直饒南泉。有神通。也較三千里。
師與魯祖杉山歸宗。辭馬祖。各謀住庵。中路分袂次。師插下拄杖云。道得。也被這個礙。道不得。也被這個礙。宗拽拄杖。便打云。也只是這個。王老師。說甚麼礙不礙。魯祖云。只此一句。大播天下。宗云。還有不播底么。祖云有。宗云。作么生是不播底。祖作掌勢。
師與杉山向火次。師云。不用指東劃西。本分事。直下道將來。杉以火箸。插向爐內。師云。直饒如是。猶較王老師一線道。
又問趙州。州劃一圓相。于相中。著一點。師云。直饒恁么。猶較王老師一線道。
師問神山。甚麼處來。山云。打羅來。師云。手打腳打。山無對。師云。汝問我。山理前問。師云。分明記取。舉似明眼人。
師寄書與茱萸云。理隨事變。寬廓非外。事得理融。寂寥非內。
僧問茱萸。如何是寬廓非外。茱萸云。問一答百也無妨。云如何是寂寥非內。萸云。睹對聲色。不是好手。
又問趙州。州作吃飯勢。僧進后語。州作拭口勢。
又問長沙岑。岑瞪目視之。僧進后語。岑閉目示之。
僧舉似師。
【現代漢語翻譯】 現代漢語譯本： 云。當時如果見到，就各自給他們一棒，目的是爲了天下太平。
佛印元說，歸宗（Guizong，人名）和麻谷（Magu，人名），氣度如王者一般，卻落在了南泉（Nanquan，人名）的圈套里。當時見他畫了一個圓相，便拂袖而去，即使南泉有神通，也比他差了三千里。
老師與魯祖（Luzu，人名）和杉山（Shanshan，地名）歸宗，辭別馬祖（Mazu，人名），各自打算去住庵。在半路分手的時侯，老師插下拄杖說：『說得出來，也被這個所障礙；說不出來，也被這個所障礙。』歸宗拽起拄杖，便打了一下說：『也只是這個，王老師，說什麼礙不礙的？』魯祖說：『只此一句，就能大範圍傳播於天下。』歸宗說：『還有不傳播的嗎？』魯祖說：『有。』歸宗說：『什麼是不傳播的？』魯祖做了個掌勢。
老師與杉山向火的時候，老師說：『不用指東劃西，本分事，直接說出來。』杉山用火箸插向爐內。老師說：『即使這樣，還比王老師差一線道。』
又問趙州（Zhaozhou，人名），趙州劃了一個圓相，在圓相中點了一點。老師說：『即使這樣，還比王老師差一線道。』
老師問神山（Shenshan，地名）：『從哪裡來？』神山說：『打羅（Daluo，地名）來。』老師說：『手打還是腳打？』神山無言以對。老師說：『你問我。』神山重複了之前的問話。老師說：『分明記取，舉給明眼人看。』
老師寄信給茱萸（Zhuyu，人名）說：『理隨事變，寬廓並非在外；事得理融，寂寥並非在內。』
僧人問茱萸：『如何是寬廓非外？』茱萸說：『問一答百也無妨。』（僧人）問：『如何是寂寥非內？』茱萸說：『睹對聲色，不是好手。』
又問趙州，趙州做了個吃飯的姿勢。僧人繼續追問，趙州做了個擦嘴的姿勢。
又問長沙岑（Changsha Cen，人名），岑瞪大眼睛看著他。僧人繼續追問，岑閉上眼睛示意。
僧人把這些告訴了老師。
【English Translation】 English version: Yun. If I had seen them at that time, I would have given each of them a blow with a stick, with the aim of bringing peace to the world.
Fo Yin Yuan (Fo Yin Yuan, a person) said, Guizong (Guizong, a person) and Magu (Magu, a person), had the aura of kings, but they fell into the trap of Nanquan (Nanquan, a person). At that time, seeing him draw a circle, he flicked his sleeves and left. Even if Nanquan had supernatural powers, he would still be three thousand miles behind.
The teacher, along with Luzu (Luzu, a person) and Guizong from Shanshan (Shanshan, a place), bid farewell to Mazu (Mazu, a person), each planning to live in a hermitage. On the way to their separation, the teacher planted his staff and said, 'If you can speak of it, you are obstructed by this; if you cannot speak of it, you are also obstructed by this.' Guizong grabbed the staff, struck with it, and said, 'It is just this, Teacher Wang, what are you talking about being obstructed or not?' Luzu said, 'Just this one sentence can be widely spread throughout the world.' Guizong said, 'Is there anything that is not spread?' Luzu said, 'Yes.' Guizong said, 'What is it that is not spread?' Luzu made a gesture with his palm.
When the teacher and Shanshan were facing the fire, the teacher said, 'No need to point east and draw west, just the fundamental matter, speak it directly.' Shanshan stuck the fire chopsticks into the stove. The teacher said, 'Even so, you are still a line away from Teacher Wang.'
He also asked Zhaozhou (Zhaozhou, a person), Zhaozhou drew a circle and put a dot in the circle. The teacher said, 'Even so, you are still a line away from Teacher Wang.'
The teacher asked Shenshan (Shenshan, a place), 'Where do you come from?' Shenshan said, 'From Daluo (Daluo, a place).' The teacher said, 'Did you hit with your hands or your feet?' Shenshan had no reply. The teacher said, 'You ask me.' Shenshan repeated the previous question. The teacher said, 'Clearly remember this and show it to those with discerning eyes.'
The teacher sent a letter to Zhuyu (Zhuyu, a person) saying, 'Principle changes with circumstances, breadth is not outside; when affairs are integrated with principle, solitude is not inside.'
A monk asked Zhuyu, 'What is breadth not outside?' Zhuyu said, 'It doesn't matter if you ask one question and get a hundred answers.' (The monk) asked, 'What is solitude not inside?' Zhuyu said, 'To be confronted with sights and sounds is not the mark of a master.'
He also asked Zhaozhou, Zhaozhou made a gesture of eating. The monk continued to ask, Zhaozhou made a gesture of wiping his mouth.
He also asked Changsha Cen (Changsha Cen, a person), Cen stared at him. The monk continued to ask, Cen closed his eyes to indicate.
The monk told the teacher about these things.
師云。此三人。不謬為吾弟子。
師一日閉卻方丈門。將灰圍卻門外云。有人道得。即開門。眾祗對。多不契。趙州云。蒼天蒼天。師便開門。
趙州問。和尚百年後。向甚麼處去。師云。山下作一頭水牯牛去。州云。謝師指示。師云。昨夜三更月到窗。
師為馬大師。作忌齋。問僧云。且道。馬大師。還來么。眾無對。洞山云。待有伴即來。師云。此子雖後生。甚堪雕琢。洞山云。和尚。且莫壓良為賤。
師刈茆茨。有僧問。南泉路。向甚麼處去。師豎起鐮云。我這鐮子。是三十文買。僧云。我不問這個。南泉路。向甚麼處去。師云。我用得最快。
師問維那。今日普請。作甚麼。那云。拽磨。師云。磨即從你拽。不得動著中心樹子。維那無語。
師拈毬子。問僧。那個何似這個。云不似。師云。甚麼處見那個。便道不似。云若問某見處。請和尚。放下手中物。師云。許你具隻眼。
師因兩堂爭貓兒。師遂提起貓兒云。大眾。道得即不斬。道不得即斬。眾無語。師遂斬之。
雪竇頌云。兩堂俱是杜禪和。撥動煙塵不奈何。賴得南泉能舉令。一刀兩段任偏頗。
少頃。趙州從外來。師舉似州。州脫屨。安頭上。出去。師云。子若在。即救得貓兒。
翠
【現代漢語翻譯】 現代漢語譯本： 南泉禪師說：『這三個人，可以算作我的弟子，沒有辱沒師門。』 有一天，南泉禪師關上方丈的門，用灰在門外圍了一圈，說：『有人說得對，我就開門。』眾僧回答，大多不合禪師的心意。趙州禪師說：『蒼天啊，蒼天啊！』南泉禪師便開門。 趙州禪師問：『和尚百年之後，往哪裡去？』南泉禪師說：『到山下做一頭水牯牛去。』趙州禪師說：『謝謝師父指示。』南泉禪師說：『昨夜三更時分，月光照到窗戶。』 南泉禪師為馬大師（指馬祖道一禪師）做忌齋，問僧人說：『你們說，馬大師還會來嗎？』眾僧無人回答。洞山禪師說：『等待有同伴就來。』南泉禪師說：『這小子雖然年輕，卻很值得雕琢。』洞山禪師說：『和尚，且不要把良善之人當作卑賤之人。』 南泉禪師正在割茅草，有僧人問：『南泉的路，往哪裡去？』南泉禪師豎起鐮刀說：『我這鐮刀，是三十文錢買的。』僧人說：『我不問這個，南泉的路，往哪裡去？』南泉禪師說：『我用得最快。』 南泉禪師問維那（寺院中的職務，負責管理僧眾的事務）：『今天普請（指全體僧眾一起勞作），做什麼？』維那說：『推磨。』南泉禪師說：『磨可以讓你推，但不要動到中心樹子（指磨的中心軸）。』維那無話可說。 南泉禪師拿起一個球，問僧人：『那個和這個哪個相似？』僧人說：『不相似。』南泉禪師說：『在什麼地方見到那個，便說不相似？』僧人說：『如果問我見到的地方，請和尚放下手中的東西。』南泉禪師說：『允許你具有一隻眼。』 因為兩堂僧人爭奪一隻貓，南泉禪師於是提起貓說：『大眾，說得對就不斬，說不對就斬。』眾僧無人說話，南泉禪師就斬了貓。 雪竇禪師作頌說：『兩堂僧人都是杜禪和（指不明事理的禪和子），撥動煙塵也無可奈何。幸虧南泉禪師能下命令，一刀兩斷任憑偏頗。』 過了一會兒，趙州禪師從外面回來，南泉禪師把這件事告訴趙州禪師。趙州禪師脫下鞋子，放在頭上，走了出去。南泉禪師說：『你如果當時在，就能救下那隻貓。』 翠峰禪師
【English Translation】 English version: The Master said, 'These three are not misnamed as my disciples.' One day, the Master closed the door of his room and surrounded the outside of the door with ashes, saying, 'If someone can speak correctly, I will open the door.' The monks responded, but most did not meet his intention. Zhaozhou said, 'Azure Heaven, Azure Heaven!' The Master then opened the door. Zhaozhou asked, 'Where will the Master go after a hundred years?' The Master said, 'I will go to the foot of the mountain to become a water buffalo.' Zhaozhou said, 'Thank you for the Master's instruction.' The Master said, 'Last night, at the third watch, the moon shone through the window.' The Master was holding a memorial service for Master Ma (referring to Mazu Daoyi), and asked the monks, 'Tell me, will Master Ma come?' None of the monks answered. Dongshan said, 'He will come when he has a companion.' The Master said, 'This child, though young, is very worthy of being sculpted.' Dongshan said, 'Master, please do not oppress the good as the lowly.' The Master was cutting thatch, and a monk asked, 'Where does the road to Nanquan lead?' The Master raised his sickle and said, 'I bought this sickle for thirty coins.' The monk said, 'I am not asking about that. Where does the road to Nanquan lead?' The Master said, 'I use it very quickly.' The Master asked the director (Vina, a position in the monastery responsible for managing the affairs of the monks), 'What are we doing for the general labor (Puqing, referring to all the monks working together) today?' The director said, 'Grinding the millstone.' The Master said, 'You can grind the millstone, but do not touch the central tree (referring to the central axis of the millstone).' The director was speechless. The Master picked up a ball and asked the monks, 'Which is more similar, that one or this one?' The monk said, 'Not similar.' The Master said, 'Where did you see that one, that you say they are not similar?' The monk said, 'If you ask where I saw it, please put down what is in your hand, Master.' The Master said, 'I allow you to have one eye.' Because the two halls of monks were fighting over a cat, the Master then picked up the cat and said, 'Everyone, if you can speak correctly, I will not kill it; if you cannot, I will kill it.' None of the monks spoke, so the Master killed the cat. Xuedou composed a verse saying, 'The two halls are both Du Chan and (referring to Chan practitioners who do not understand the truth), stirring up dust is of no use. Fortunately, Nanquan was able to issue the order, cutting it in two with one stroke, allowing for bias.' After a while, Zhaozhou came back from outside, and the Master told Zhaozhou about this. Zhaozhou took off his shoes, put them on his head, and walked out. The Master said, 'If you had been here, you could have saved the cat.' Cuifeng
巖芝云。大小趙州。只可自救。
雪竇頌云。公案圓來問趙州。長安城裡任閒遊。草鞋頭戴無人會。歸到家山即便休。
師住庵時。有一僧來。師云。某甲上山作務。齋時。上座做飯。吃了。卻送一分來。其僧齋時做飯。吃了。將傢俱。一時打破。就床而臥。師伺不來。遂歸見僧偃臥。師亦去身邊臥。僧便起去。師云。得恁么靈利。
師住后云。我往前住庵時。有個靈利道者。直至如今不見。
翠巖芝云。兩個漢。即不到村。后不到店。
師入園。見一僧。拋瓦礫打之。僧回首。師蹺一足。僧無語。師歸。僧隨後請益云。和尚適來拋瓦礫打某甲。豈不是警覺某甲。師云。蹺一足又作么生。僧無對。
師問僧。夜來好風。云夜來好風。師云。吹折門前一株松。僧云。吹折門前一株松。又問一僧。云夜來好風。云是甚麼風。師云。吹折門前一株松。云是甚麼松。師云。一得一失。
翠巖真云。眾中商量。有云。前頭據實祗對。所以云得。後頭不合云。是甚麼風。所以言失。只知車書混同。泥玉一所。不知道之根源。理之深淺。要會么路逢劍客須呈劍。不是詩人不獻詩。
有一庵主。人謂之曰。南泉近日出世。何不去禮拜。主云。非但南泉。直饒千佛出興。亦不去。
【現代漢語翻譯】 現代漢語譯本 巖芝云（巖芝禪師說）。大小趙州（指趙州從諗禪師，以其開悟方式獨特而聞名）。只可自救（只能靠自己領悟）。 雪竇頌云（雪竇禪師的頌詞說）。公案圓來問趙州（當公案參透時，就去問趙州）。長安城裡任閒遊（在長安城裡自由自在地遊玩）。草鞋頭戴無人會（頭戴草鞋無人能識）。歸到家山即便休（回到家鄉便可休息）。 師住庵時（翠巖禪師住在庵里的時候）。有一僧來（有一個僧人來訪）。師云（禪師說）。某甲上山作務（我上山勞作）。齋時（吃飯的時候）。上座做飯（請你來做飯）。吃了（吃完飯）。卻送一分來（送一份飯給我）。其僧齋時做飯（那個僧人吃飯的時候做飯）。吃了（吃完飯）。將傢俱（把傢俱）。一時打破（一下子都打破了）。就床而臥（就躺在床上睡覺）。師伺不來（禪師等他沒來送飯）。遂歸見僧偃臥（於是回去，看見僧人躺著）。師亦去身邊臥（禪師也去他身邊躺下）。僧便起去（僧人就起來走了）。師云（禪師說）。得恁么靈利（你這麼機靈啊）。 師住后云（翠巖禪師後來又說）。我往前住庵時（我以前住在庵里的時候）。有個靈利道者（有個很機靈的修行人）。直至如今不見（直到現在也沒再見到）。 翠巖芝云（翠巖禪師說）。兩個漢（這兩個人）。即不到村（既沒有到村子）。后不到店（也沒有到店舖）。 師入園（翠巖禪師進入園中）。見一僧（看見一個僧人）。拋瓦礫打之（用瓦片打他）。僧回首（僧人回頭）。師蹺一足（禪師翹起一隻腳）。僧無語（僧人無話可說）。師歸（禪師回去）。僧隨後請益云（僧人隨後請教說）。和尚適來拋瓦礫打某甲（和尚剛才用瓦片打我）。豈不是警覺某甲（難道不是在警醒我嗎）。師云（禪師說）。蹺一足又作么生（翹起一隻腳又是怎麼回事）。僧無對（僧人無言以對）。 師問僧（翠巖禪師問僧人）。夜來好風（昨晚風很大）。云夜來好風（僧人說昨晚風很大）。師云（禪師說）。吹折門前一株松（吹斷了門前的一棵松樹）。僧云（僧人說）。吹折門前一株松（吹斷了門前的一棵松樹）。又問一僧（禪師又問另一個僧人）。云夜來好風（說昨晚風很大）。云是甚麼風（說是怎樣的風）。師云（禪師說）。吹折門前一株松（吹斷了門前的一棵松樹）。云是甚麼松（說是怎樣的松樹）。師云（禪師說）。一得一失（一得一失）。 翠巖真云（翠巖禪師評論說）。眾中商量（大家議論）。有云（有人說）。前頭據實祗對（前面據實回答）。所以云得（所以說『得』）。後頭不合云（後面不應該問）。是甚麼風（是什麼風）。所以言失（所以說『失』）。只知車書混同（只知道車軌和文字的統一）。泥玉一所（把泥土和玉石看作一樣）。不知道之根源（不知道道的根源）。理之深淺（不知道理的深淺）。要會么（想要領會嗎）。路逢劍客須呈劍（路上遇到劍客就要亮出你的劍）。不是詩人不獻詩（不是詩人就不會獻詩）。 有一庵主（有一個庵主）。人謂之曰（有人對他說）。南泉近日出世（南泉禪師最近出來弘法）。何不去禮拜（為什麼不去拜訪）。主云（庵主說）。非但南泉（不僅僅是南泉禪師）。直饒千佛出興（即使是千佛出世）。亦不去（我也不去）。
【English Translation】 English version Yanzhi Yun (Zen Master Yanzhi said). Big and small Zhaozhou (referring to Zen Master Zhaozhou Congshen, known for his unique way of enlightenment). Only self-salvation is possible (one can only rely on oneself to realize enlightenment). Xuedou's verse says (Zen Master Xuedou's verse says). When the koan is resolved, ask Zhaozhou (when the koan is understood, go ask Zhaozhou). Freely roam in Chang'an city (freely roam in the city of Chang'an). Wearing straw sandals, no one recognizes (wearing straw sandals, no one can recognize you). Returning home, then rest (returning to your hometown, then you can rest). When the master lived in the hermitage (when Zen Master Cuiyan lived in the hermitage). A monk came (a monk came to visit). The master said (the Zen master said). I go up the mountain to work (I go up the mountain to work). At mealtime (at mealtime). Venerable monk, please cook (please cook). After eating (after eating). Send a portion to me (send a portion of food to me). The monk cooked at mealtime (that monk cooked at mealtime). After eating (after eating). Broke the furniture (broke the furniture). All at once (all at once). And went to bed (and went to bed). The master waited and he didn't come (the Zen master waited for him but he didn't come to deliver the food). So he returned and saw the monk lying down (so he returned and saw the monk lying down). The master also went and lay down beside him (the Zen master also went and lay down beside him). The monk then got up and left (the monk then got up and left). The master said (the Zen master said). How clever you are (how clever you are). The master said after living there (Zen Master Cuiyan later said). When I lived in the hermitage before (when I lived in the hermitage before). There was a clever Daoist (there was a very clever practitioner). I haven't seen him until now (I haven't seen him until now). Cuiyan Zhi said (Zen Master Cuiyan said). The two men (these two people). Neither reached the village (neither reached the village). Nor reached the shop (nor reached the shop). The master entered the garden (Zen Master Cuiyan entered the garden). Saw a monk (saw a monk). Threw tiles and hit him (threw tiles and hit him). The monk turned his head (the monk turned his head). The master raised one foot (the Zen master raised one foot). The monk was speechless (the monk was speechless). The master returned (the Zen master returned). The monk followed and asked for instruction, saying (the monk followed and asked for instruction, saying). The master threw tiles and hit me just now (the master threw tiles and hit me just now). Wasn't that to awaken me (wasn't that to awaken me). The master said (the Zen master said). What about raising one foot (what about raising one foot). The monk had no answer (the monk had no answer). The master asked a monk (Zen Master Cuiyan asked a monk). Last night's good wind (last night's good wind). Said last night's good wind (the monk said last night's good wind). The master said (the Zen master said). Blew down a pine tree in front of the door (blew down a pine tree in front of the door). The monk said (the monk said). Blew down a pine tree in front of the door (blew down a pine tree in front of the door). He asked another monk (the Zen master asked another monk). Said last night's good wind (said last night's good wind). Said what kind of wind (said what kind of wind). The master said (the Zen master said). Blew down a pine tree in front of the door (blew down a pine tree in front of the door). Said what kind of pine (said what kind of pine). The master said (the Zen master said). One gain, one loss (one gain, one loss). Cuiyan Zhen said (Zen Master Cuiyan commented). Discussing among the assembly (discussing among the assembly). Some said (some said). The former answered truthfully (the former answered truthfully). Therefore, it is said 'gain' (therefore, it is said 'gain'). The latter should not have asked (the latter should not have asked). What kind of wind (what kind of wind). Therefore, it is said 'loss' (therefore, it is said 'loss'). Only knowing the uniformity of carriages and writing (only knowing the uniformity of carriages and writing). Treating mud and jade as the same (treating mud and jade as the same). Not knowing the source of the Dao (not knowing the source of the Dao). The depth of the principle (the depth of the principle). Want to understand (want to understand). Meeting a swordsman on the road, you must present your sword (meeting a swordsman on the road, you must present your sword). Not a poet, you won't offer poetry (not a poet, you won't offer poetry). There was a hermitage master (there was a hermitage master). Someone said to him (someone said to him). Nanquan has recently appeared in the world (Zen Master Nanquan has recently appeared in the world). Why not go and pay respects (why not go and pay respects). The master said (the hermitage master said). Not only Nanquan (not only Zen Master Nanquan). Even if a thousand Buddhas appeared (even if a thousand Buddhas appeared). I wouldn't go either (I wouldn't go either).
師聞。令趙州往勘之。州才見庵主。便作禮。主不顧。州從西過東。從東過西而立。主亦不顧。州云。草賊大敗。拽下簾子便行。舉似師。師云。我從來疑著這漢。
雪竇云。大小南泉趙州。被個擔板漢勘破。
師一日下莊。莊主預備迎奉。師云。老僧居常出入。不曾與人知。何得預辦如此。主云。昨夜土地神報。師云。王老師修行無力。被鬼神覷見。
侍者便問。大善知識。為甚麼被鬼神覷見。師云。土地前更下一分飯著。
達觀穎云。南泉被這僧一問。不免向鬼窟里作活計。
師玩月次。僧云。幾時得似這個。師云。王老師。二十年前。也曾恁么來。云即今又作么生。師便歸方丈。
有僧問訊罷。叉手而立。師云。太俗生。僧合掌。師云。太僧生。僧無語。
僧問。牛頭未見四祖時。為甚麼。百鳥㘅花獻。師云。為渠步步踏佛階梯。云見后。為甚麼。不銜花獻。師云。直饒不來。猶較王老師一線道。
僧問。即心是佛又不得。非心非佛又不得。師意如何。師云。你但即心是佛便了。更說甚麼。得與不得。只如你吃了飯。東廊上西廊下。不可總問人得與不得。
師問良欽。空劫中。還有佛否。云有。師云。是阿誰。云良欽。師云。居何國土。欽無對。
師問僧。不思善。不思惡。總不思時。還我本來面目來。僧云。無容止可露。
洞山云。還曾將示人么。
僧問師。居丈室。將何指南。師云。昨夜三更失卻牛。天明起來失卻火。
師問座主。講甚麼經。云彌勒下生經。師云。彌勒幾時下生。云見在天宮未來。師云。天上無彌勒。地下無彌勒。
洞山舉問云居。居云。天上無彌勒。地下無彌勒。未審誰與安名。洞山被問。直得繩床震動。乃云。吾在云巖問。老人直得火爐震動。今日被子問。直得通身汗流。
有座主辭師。問甚麼處去。雲山下去。師云。第一不得謗王老師。云爭敢。師噴啑云。是多少。主無對。
僧問。百尺竿頭。如何進步。師云。更進一步。
復問鹽官。官云。百尺竿頭。用進作么。僧不肯。拂袖而出。官便打。
承天宗云。若參南泉。須進一步。若參鹽官。須退一步。明眼底辨取。
陸亙大夫問師。肇法師也甚奇怪。解道。天地與我同根。萬物與我一體。師指庭前花云。大夫。時人見此一株花。如夢相似。
師與大夫。見人雙陸。大夫拈起骰子問。恁么不恁么。但信彩時如何。師拈起骰子。便擲云。臭骨頭一十八大夫問。弟子家中。有片石。或時坐。或時臥。如今擬鐫作
【現代漢語翻譯】 現代漢語譯本：
師父問僧人：『不思善，不思惡，什麼都不想的時候，把你的本來面目還給我。』僧人說：『沒有容貌可以顯露。』 洞山（Dongshan）禪師說：『你曾經把它展示給別人看過嗎？』 僧人問師父：『住在丈室（zhangshi，僧人居住的房間）里，用什麼來指引方向？』師父說：『昨夜三更時分丟了牛，天亮起來又丟了火。』 師父問座主（zhuozhu，精通佛經的僧人）：『講什麼經？』座主說：『《彌勒下生經》（Mile Xiasheng Jing）。』師父問：『彌勒（Mile，未來佛）什麼時候下生？』座主說：『現在還在天宮，未來才會下生。』師父說：『天上沒有彌勒，地下也沒有彌勒。』 洞山禪師舉例問云居（Yunju）禪師，云居禪師說：『天上沒有彌勒，地下也沒有彌勒，不知道是誰給安的名？』洞山禪師被問，嚇得從繩床上震動起來，於是說：『我曾在云巖（Yunyan）禪師那裡問過，那位老禪師嚇得火爐都震動了。今天被你問，嚇得我全身冒汗。』 有位座主向師父告辭，師父問：『去什麼地方？』座主說：『下山去。』師父說：『千萬不要誹謗王老師。』座主說：『怎麼敢呢？』師父打了個噴嚏說：『是多少？』座主無言以對。 僧人問：『百尺竿頭，如何更進一步？』師父說：『更進一步。』 又問鹽官（Yanguan）禪師，鹽官禪師說：『百尺竿頭，用得著再進一步嗎？』僧人不認可，拂袖而去，鹽官禪師便打了他。 承天宗（Chengtianzong）禪師說：『如果參南泉（Nanquan）禪師，須進一步；如果參鹽官禪師，須退一步。』有眼力的人自己辨別。 陸亙（Lu Xuan）大夫問師父：『肇法師（Zhao Fashi）也甚是奇怪，竟然說：天地與我同根，萬物與我一體。』師父指著庭前的花說：『大夫，世人看見這一株花，如同做夢一樣。』 師父與大夫，看見有人玩雙陸（shuanglu，一種棋類遊戲）。大夫拿起骰子問：『這樣還是不這樣？只是相信搖骰子的結果如何。』師父拿起骰子，便擲出去說：『臭骨頭一十八。』大夫問：『弟子家中，有片石頭，有時坐，有時臥，如今打算雕刻成……』
【English Translation】 English version:
The master asked a monk: 'Without thinking of good, without thinking of evil, when you are not thinking of anything at all, return to me your original face.' The monk said: 'There is no countenance to reveal.' Dongshan (Zen master's name) said: 'Have you ever shown it to others?' A monk asked the master: 'Living in a zhangshi (a monk's room), what do you use to point the way?' The master said: 'Last night, in the third watch, I lost the ox; at daybreak, I lost the fire.' The master asked a zhuozhu (a monk well-versed in scriptures): 'What sutra are you lecturing on?' The zhuozhu said: 'The Maitreya's Descent Sutra (Mile Xiasheng Jing).' The master asked: 'When will Maitreya (the future Buddha) descend?' The zhuozhu said: 'He is currently in the heavenly palace, and will descend in the future.' The master said: 'There is no Maitreya in heaven, and no Maitreya on earth.' Dongshan cited an example to ask Yunju (Zen master's name), Yunju said: 'There is no Maitreya in heaven, and no Maitreya on earth; I wonder who gave him the name?' Dongshan was asked and was so startled that he shook on his rope bed. Then he said: 'I once asked Yunyan (Zen master's name), and that old master was so startled that the stove shook. Today, being asked by you, I am sweating all over.' A zhuozhu bid farewell to the master, and the master asked: 'Where are you going?' The zhuozhu said: 'Going down the mountain.' The master said: 'By no means should you slander Teacher Wang.' The zhuozhu said: 'How would I dare?' The master sneezed and said: 'How much is it?' The zhuozhu had no reply. A monk asked: 'At the top of a hundred-foot pole, how to take another step?' The master said: 'Take another step.' He also asked Yanguan (Zen master's name), Yanguan said: 'At the top of a hundred-foot pole, what's the use of taking another step?' The monk did not agree, flicked his sleeve and left, and Yanguan hit him. Chengtianzong (Zen master's name) said: 'If you consult Nanquan (Zen master's name), you must take a step forward; if you consult Yanguan, you must take a step back.' Those with discerning eyes should distinguish for themselves. The official Lu Xuan (official's name) asked the master: 'Master Zhao (monk's name) is also very strange, actually saying: Heaven and earth share the same root with me, and all things are one body with me.' The master pointed to the flower in front of the courtyard and said: 'Official, people see this one flower as if in a dream.' The master and the official saw people playing Shuanglu (a board game). The official picked up the dice and asked: 'Like this or not like this? Just believe in the result of rolling the dice.' The master picked up the dice, threw them, and said: 'Stinking bones, eighteen.' The official asked: 'In my home, there is a piece of stone, sometimes I sit on it, sometimes I lie on it, now I plan to carve it into...'
佛。得么。師云得。大夫云。莫不得么。師云。不得。
大夫問師。大悲菩薩。用許多手眼。作甚麼。師云。如國家用大夫。作甚麼。
大夫謂師云。弟子亦薄會佛法。師云。大夫十二時中。作么生。夫云。寸絲不掛。師云。猶是階下漢。復云。不見道。有道君王。不納有智之臣。
大夫歸宣城治所。師問。大夫去彼。將何治民。夫云。以智慧治民。師云。恁么則彼地生靈。盡遭塗炭去也。夫無對。
洪州百丈懷海禪師(凡十六)
福州長樂人也。師參馬大師。為侍者。檀越每送齋飯來。師才揭用盤蓋。馬大師拈起一片胡餅。示眾云。是甚麼。每日如此。師經三年。方有省。
師侍馬大師。遊山次。忽見野鴨飛過。祖問是甚麼。師云野鴨子。祖云。甚麼處去也。師云。飛過去也。祖搊師鼻頭。師負痛。失聲云。阿耶耶。阿耶耶。祖云。又道飛過去也。師於此契悟。浹背汗流。卻歸侍者寮。哀哀大哭。同事問。汝憶父母耶。師云。無。云被人罵耶。師云無。云你哭作甚麼。師云。我鼻孔。被大師搊得。痛不可徹。同事云。有甚因緣不相契。師云。汝問取和尚去。同事問馬大師云。海侍者。有何因緣。不契。在寮中哭告。和尚為某甲說。大師云。是伊會也。汝自問取他。同事歸寮云
【現代漢語翻譯】 現代漢語譯本 禪師問：『是佛嗎？』（佛：buddha） 百丈禪師說：『是。』 大夫問：『莫非一切都是佛嗎？』 百丈禪師說：『不是。』
大夫問禪師：『大悲菩薩（Mahākaruṇā bodhisattva），用這麼多手眼，做什麼？』 禪師說：『如同國家用大夫，做什麼？』
大夫對禪師說：『弟子也略懂一些佛法。』 禪師問：『大夫一天十二個時辰中，做什麼？』 大夫說：『一絲不掛。』 禪師說：『仍然是門外漢。』又說：『沒聽過嗎？有道的君王，不接納自以為是的聰明臣子。』
大夫回到宣城治理的地方。 禪師問：『大夫去那裡，將用什麼治理百姓？』 大夫說：『用智慧治理百姓。』 禪師說：『這樣的話，那裡的百姓，都要遭殃了。』 大夫無言以對。
洪州百丈懷海禪師（共十六則）
福州長樂人。 禪師參拜馬祖大師（Māzǔ dàshī），擔任侍者。 信徒們送來齋飯，禪師剛揭開食用盤子的蓋子，馬祖大師拿起一片胡餅，向大眾展示說：『這是什麼？』每天都這樣。 禪師經過三年，才有所領悟。
禪師侍奉馬祖大師，一同遊山時，忽然看見野鴨飛過。 馬祖問：『那是什麼？』 禪師說：『野鴨子。』 馬祖問：『飛到哪裡去了？』 禪師說：『飛過去了。』 馬祖抓住禪師的鼻子。 禪師痛得大叫：『阿耶耶，阿耶耶。』 馬祖說：『還說飛過去了？』 禪師因此契悟，後背汗流浹背，回到侍者寮房，哀哀大哭。 同事問：『你想念父母了嗎？』 禪師說：『沒有。』 問：『被人罵了嗎？』 禪師說：『沒有。』 問：『你哭什麼？』 禪師說：『我的鼻孔，被大師抓住，痛徹心扉。』 同事說：『有什麼因緣不相契合？』 禪師說：『你去問和尚。』 同事問馬祖大師說：『懷海侍者，有什麼因緣不契合，在寮房中哭訴，和尚為我說說。』 馬祖大師說：『是他明白了。你自己去問他。』 同事回到寮房說：
【English Translation】 English version The Zen master asked: 'Is it Buddha?' (Buddha: enlightened one) Baizhang Zen master said: 'It is.' The high official asked: 'Isn't everything Buddha?' Baizhang Zen master said: 'It is not.'
The high official asked the Zen master: 'What does the Mahākaruṇā bodhisattva (Great Compassion Bodhisattva) do with so many hands and eyes?' The Zen master said: 'What does the country do with a high official?'
The high official said to the Zen master: 'This disciple also understands a little about Buddhism.' The Zen master asked: 'What does the high official do during the twelve periods of the day?' The high official said: 'Not a thread hangs.' The Zen master said: 'Still a man outside the gate.' He also said: 'Haven't you heard? An enlightened ruler does not accept ministers who think they are wise.'
The high official returned to his governing place in Xuancheng. The Zen master asked: 'What will the high official use to govern the people there?' The high official said: 'I will govern the people with wisdom.' The Zen master said: 'In that case, the living beings there will all suffer.' The high official had no reply.
Hongzhou Baizhang Huaihai Zen Master (Total of sixteen)
He was a native of Changle, Fuzhou. The Zen master visited Master Mazu (Māzǔ dàshī) and served as his attendant. When the patrons sent vegetarian meals, the Zen master just lifted the lid of the food plate, and Master Mazu picked up a piece of sesame cake and showed it to the crowd, saying: 'What is this?' It was like this every day. The Zen master realized something after three years.
The Zen master served Master Mazu and went on a mountain tour together. Suddenly, he saw a wild duck flying by. Mazu asked: 'What is that?' The Zen master said: 'A wild duck.' Mazu asked: 'Where did it go?' The Zen master said: 'It flew away.' Mazu grabbed the Zen master's nose. The Zen master cried out in pain: 'Ayaya, Ayaya.' Mazu said: 'You still say it flew away?' The Zen master realized this, and his back was covered in sweat. He returned to the attendant's room and cried sadly. A colleague asked: 'Do you miss your parents?' The Zen master said: 'No.' Asked: 'Were you scolded?' The Zen master said: 'No.' Asked: 'Why are you crying?' The Zen master said: 'My nostril was grabbed by the master, and it hurts to the core.' The colleague said: 'What is the reason for not being in harmony?' The Zen master said: 'Go ask the abbot.' The colleague asked Master Mazu: 'Attendant Huaihai, what is the reason for not being in harmony, crying in the room, please tell me.' Master Mazu said: 'He understands. You go ask him yourself.' The colleague returned to the room and said:
。和尚道。汝會也。教我自問汝。師乃呵呵大笑。同事云。適來哭。如今為甚卻笑。師云。適來哭。如今笑。同事惘然。
妙喜頌云。有時笑兮有時哭。悲喜交參暗催促。此理如何說向人。斷絃須是鸞膠續。
馬大師次日昇堂。眾才集。師出卷卻席。祖便下座。歸方丈。
卻問師。我適來上堂。未曾說話。你為甚麼卷卻席。師云。某甲昨日。被和尚搊得鼻頭痛。祖云。汝昨日向甚麼處留心。師云。鼻頭今日。又不痛也。祖云。汝深得今日事。師作禮而退。
雪竇云。當時若見出來卷卻席。劈脊與他一踏。令坐者倒者。皆起不得。且要後人。別有生涯。免見遞相鈍置。豈不是個英靈漢。
白雲端出馬祖語云。我鈍置猶可。汝鈍置太殺黃龍心云。馬祖升堂。百丈卷席。後人不善來風。盡道不留眹跡。殊不知桃花浪里。正好張帆。七里灘頭。更堪垂釣。
楊杰次公頌云。野鴨飛鼻頭裂。卷簟更來呈丑拙。直饒獨坐大雄峰。也是天邊第二月。
師再參馬大師。侍立次。大師目顧繩床角拂子。師云。即此用離此用。祖云。汝向後開兩片皮。將何為人。師取拂子。豎起。祖云。即此用。離此用。師掛拂子舊處。祖震威一喝。師直得三日耳聾。
汾州云。悟去便休。說甚麼三日耳
【現代漢語翻譯】 現代漢語譯本：和尚說：『你明白了。』（和尚問）教我（如何）自己問你。』 師父於是呵呵大笑。 同事（不解）說：『剛才還哭，現在為什麼卻笑了？』 師父說：『剛才哭，現在笑。』 同事茫然不解。
妙喜禪師頌道：『有時笑啊有時哭，悲傷和喜悅交織在一起暗中催促。這個道理如何向人訴說？斷了的琴絃需要用鸞膠來續接。』
馬祖大師第二天升座說法。眾人剛聚集，大師就出來捲起坐席，慧海禪師便下座，回到方丈室。
馬祖大師隨後問慧海禪師：『我剛才上堂，還沒說話，你為什麼捲起坐席？』 慧海禪師說：『弟子昨天被和尚您揪得鼻頭痛。』 馬祖大師說：『你昨天在什麼地方用心？』 慧海禪師說：『鼻頭今天又不痛了。』 馬祖大師說：『你深深地領會了今天的事。』 慧海禪師行禮後退下。
雪竇禪師評論道：『當時如果見到（慧海禪師）出來捲起坐席，就應該一腳踢過去，讓坐著的和倒下的，都起不來。而且要讓後人，另有自己的生活，免得互相愚弄。這豈不是一個英明的人？』
白雲端禪師引用馬祖大師的話說：『我被愚弄還可以，你被愚弄就太厲害了。』 黃龍慧南禪師評論道：『馬祖大師升座說法，百丈禪師捲起坐席，後人不善於領會其中的真意，都說是不留下痕跡。殊不知桃花盛開的江面上，正是揚帆的好時候；七里灘頭，更適合垂釣。』
楊杰次公頌道：『野鴨飛過，鼻頭裂開；捲起坐席，更顯得笨拙。即使獨自坐在大雄峰上，也是天邊的第二個月亮。』
慧海禪師再次參拜馬祖大師，侍立在一旁。大師目光注視著繩床角的拂塵。慧海禪師說：『即此用？離此用？』（是就這個用，還是離開這個用？）馬祖大師說：『你以後張開兩片皮（指嘴），將用什麼來為人說法？』 慧海禪師拿起拂塵，豎起來。馬祖大師說：『即此用？離此用？』 慧海禪師把拂塵掛回原處。馬祖大師震威一喝，慧海禪師頓時三日耳聾。
汾州禪師說：『領悟了就停止，還說什麼三日耳聾？』
【English Translation】 English version: The monk said, 'You understand.' (The monk asked) 'Teach me to ask you myself.' The master then laughed heartily. A colleague (puzzled) said, 'Just now you were crying, why are you laughing now?' The master said, 'Just now I was crying, now I am laughing.' The colleague was bewildered.
Chan Master Miaoxi praised: 'Sometimes laughing, sometimes crying, sorrow and joy intertwined secretly urging. How can this principle be explained to others? A broken string needs to be mended with luan glue.'
The next day, Master Mazu ascended the platform to preach. As soon as the crowd gathered, the master came out and rolled up the mat, and Chan Master Huaihai descended from the seat and returned to his abbot's room.
Master Mazu then asked Chan Master Huaihai: 'I just ascended the hall and haven't spoken yet, why did you roll up the mat?' Chan Master Huaihai said, 'This disciple's nose hurt from being pinched by the monk yesterday.' Master Mazu said, 'Where were you focusing your mind yesterday?' Chan Master Huaihai said, 'My nose doesn't hurt today.' Master Mazu said, 'You deeply understand today's matter.' Chan Master Huaihai bowed and withdrew.
Chan Master Xuedou commented: 'If I had seen (Chan Master Huaihai) coming out to roll up the mat at that time, I should have kicked him, so that those sitting and those falling could not get up. And let future generations have their own lives, so as not to fool each other. Wouldn't that be a wise man?'
Chan Master Baiyun Duan quoted Master Mazu's words, saying: 'It's okay if I'm fooled, but it's too much if you're fooled.' Chan Master Huanglong Huinan commented: 'Master Mazu ascended the hall to preach, and Chan Master Baizhang rolled up the mat. Later generations are not good at understanding the true meaning, and they all say that they don't leave any traces. Little do they know that on the river with peach blossoms in full bloom, it is a good time to set sail; at the Qili Beach, it is even more suitable for fishing.'
Yang Jie Cigong praised: 'Wild ducks fly by, noses are torn; rolling up the mat makes it even more clumsy. Even if you sit alone on the Great Hero Peak, it is also the second moon in the sky.'
Chan Master Huaihai visited Master Mazu again, standing by his side. The master's eyes were fixed on the duster in the corner of the rope bed. Chan Master Huaihai said, 'Is it used here? Is it used away from here?' Master Mazu said, 'What will you use to preach to people when you open your two pieces of skin (referring to the mouth) in the future?' Chan Master Huaihai picked up the duster and held it up. Master Mazu said, 'Is it used here? Is it used away from here?' Chan Master Huaihai hung the duster back in its original place. Master Mazu shouted with majesty, and Chan Master Huaihai was deaf for three days.
Chan Master Fenzhou said: 'Stop when you understand, what are you talking about being deaf for three days?'
聾。
石門聦云。若不三日耳聾。何得悟去 汾州聞云。我恁么道。較他石門半月程 雪竇云。奇怪諸禪德。如今列其派者多。究其源者少。總道百丈于喝下大悟。還端的也無。然刁刀相似。魚魯參差。若是明眼漢。瞞他一點不得。只如馬大師道。你他后開兩片皮。將何為人。百丈豎起拂子。為復是如蟲御木。為復是啐啄同時。諸人要會三日耳聾么。大冶精金。應無變色 東林總云。當言不避截舌。當爐不避火迸。佛法豈可曲順人情。東林今日。向驪龍窟里爭珠去也。百丈不無他三日耳聾。汾州石門。爭免二俱瞎漢。這三個。還曾悟去也無。良久云。祖奶不了。殃及兒孫。
汾陽昭頌云。每因無事侍師前。師指繩床角上懸。舉放卻歸舊位立。分明一喝至今傳。
示眾云。並卻咽喉唇吻。速道將來。溈山出衆云。某甲道不得。請和尚道。師云。不辭與汝道。恐已后喪我兒孫。五峰云。和尚也須並卻。師云。無人處。斫額望汝。云巖云。和尚有也未。師云。喪我兒孫。
師一日上堂。眾才集。師拈拄杖一時打散。復召大眾。眾回首。師云。是甚麼。
師參次。有一老人。隨眾聽法。眾人退。老人亦退。忽一日不退。師問。面前立者何人。老人云。某甲非人也。過去迦葉佛時。曾住此山。因
【現代漢語翻譯】 現代漢語譯本： 聾。
石門聦云（Shimen Congyun，禪師名）：如果不是三天耳聾，怎麼能悟道而去？汾州聞云（Fenzhou Wenyun，禪師名）：我這樣說，比石門快了半個月的路程。雪竇（Xuedou，禪師名）說：奇怪啊各位禪德，現在列舉其流派的人很多，探究其根源的人很少。都說百丈（Baizhang，禪師名）在棒喝下大悟，真的如此嗎？然而就像『刁』和『刀』相似，『魚』和『魯』有差別，如果是明眼人，一點也瞞不過。就像馬大師（Ma Dashi，禪師名）說：你以後開兩片皮（指死亡），將用什麼來教化人？百丈豎起拂子，是像蟲子蛀木，還是啐啄同時（指師徒配合默契）？各位想要領會三天耳聾的道理嗎？大冶精金，應不會改變顏色。東林總云（Donglin Zongyun，禪師名）：該說的時候不迴避截舌的危險，在煉爐旁不迴避火星迸濺。佛法怎麼能遷就人情？東林今天，要到驪龍（Lí lóng，傳說中的黑龍）的洞穴里去爭奪寶珠。百丈免不了他三天耳聾，汾州石門，也免不了都成了瞎子。這三個人，還曾悟道而去嗎？良久說：祖母不了悟，殃及子孫。
汾陽昭（Fenyang Zhao，禪師名）頌揚說：每次沒事在師父面前侍奉，師父指著繩床（shéng chuáng，一種坐具）角上懸掛的東西。舉起放下又回到原來的位置站立，分明的一喝直到今天還在流傳。
開示大眾說：併攏咽喉和嘴唇，快速說出來！溈山（Weishan，禪師名）從人群中走出來說：我甲（mǒu jiǎ，古代人自稱）說不出來，請和尚說。師父說：不是我不願意為你講，是恐怕以後斷送我的子孫。五峰（Wufeng，禪師名）說：和尚也需要併攏。師父說：沒人的地方，砍頭等著你。云巖（Yunyan，禪師名）說：和尚有嗎？師父說：斷送我的子孫。
師父一天上堂，眾人剛聚集，師父拿起拄杖一時打散眾人，又召集大眾。大眾回頭。師父說：這是什麼？
師父參禪的時候，有一位老人，跟隨眾人聽法。眾人都退下，老人也退下。忽然有一天不退下。師父問：面前站立的是什麼人？老人說：我甲不是人，過去迦葉佛（Jiāyè Fó，過去七佛之一）時，曾經住在這座山裡，因為...
【English Translation】 English version: Deafness.
Shimen Congyun (Shimen Congyun, a Chan master) said: 'If one doesn't experience three days of deafness, how can one attain enlightenment and depart?' Fenzhou Wenyun (Fenzhou Wenyun, a Chan master) said: 'My saying it this way is half a month faster than Shimen's path.' Xuedou (Xuedou, a Chan master) said: 'Strange, all you Chan practitioners, now there are many who list its branches, but few who investigate its source. Everyone says that Baizhang (Baizhang, a Chan master) had a great enlightenment under the shout, is that really so? However, like 'Diao' and 'Dao' are similar, 'Yu' and 'Lu' are different, if one is clear-eyed, one cannot hide even a little. Just like Master Ma (Ma Dashi, a Chan master) said: 'What will you use to teach people after you open two pieces of skin (referring to death)?' Baizhang raised his whisk, is it like a worm eating wood, or like the chick and hen pecking at the same time (referring to the tacit understanding between master and disciple)? Do you all want to understand the principle of three days of deafness? Fine gold from Daye should not change color.' Donglin Zongyun (Donglin Zongyun, a Chan master) said: 'One should not avoid cutting off one's tongue when one should speak, and one should not avoid sparks flying when one is by the furnace. How can the Buddha-dharma cater to human sentiments? Today, Donglin will go to the lair of the Black Dragon (Lí lóng, a legendary black dragon) to contend for the pearl. Baizhang cannot avoid his three days of deafness, and Fenzhou and Shimen cannot avoid both becoming blind men. Have these three ever attained enlightenment and departed?' After a long silence, he said: 'If the grandmother doesn't understand, the misfortune will befall the descendants.'
Fenyang Zhao (Fenyang Zhao, a Chan master) praised: 'Every time I served the master when there was nothing to do, the master pointed to something hanging on the corner of the rope bed (shéng chuáng, a type of seat). Lifting it up and putting it down, it returned to its original position, the clear shout is still passed down to this day.'
Instructing the assembly, he said: 'Close your throat and lips, and say it quickly!' Weishan (Weishan, a Chan master) came out from the crowd and said: 'I (mǒu jiǎ, an ancient way of referring to oneself) cannot say it, please, Abbot, say it.' The master said: 'It's not that I'm unwilling to speak for you, it's that I'm afraid of ruining my descendants later.' Wufeng (Wufeng, a Chan master) said: 'The Abbot also needs to close them.' The master said: 'In a place where no one is around, I'll chop off your head and wait for you.' Yunyan (Yunyan, a Chan master) said: 'Does the Abbot have it?' The master said: 'Ruining my descendants.'
One day, the master ascended the hall, and as soon as the assembly gathered, the master picked up his staff and scattered the crowd, then summoned the assembly again. The assembly turned their heads. The master said: 'What is this?'
When the master was practicing Chan, there was an old man who followed the assembly to listen to the Dharma. When the assembly retreated, the old man also retreated. Suddenly, one day he did not retreat. The master asked: 'Who is standing before me?' The old man said: 'I am not a human, in the past, during the time of Kashyapa Buddha (Jiāyè Fó, one of the past seven Buddhas), I used to live in this mountain, because...'
學人問。大修行人。還落因果也無。某甲對云。不落因果。五百生墮野狐身。今請和尚代一轉語。遂理前問。師云。不昧因果。老人言下大悟。作禮云。某甲已脫野狐身。住在山後。乞依亡僧事例。師令維那白槌云。食罷送亡僧。眾皆怪訝云。又無人遷化。何得送亡僧。食罷。師領眾。至山後巖下。以拄杖。挑出一死狐。依法火葬。
師至晚上堂。舉前因緣。黃檗出衆問云。古人錯對一轉語。五百生墮狐身。轉轉不錯。合作個甚麼。師云。近前來。與汝道。檗近前。與師一掌。師拍手笑云。將謂鬍鬚赤。更有赤鬚鬍。
司馬頭陀。舉問溈山。山撼門扇三下。陀云。太粗生。溈云。佛法不是這個道理 溈山舉問仰山。仰云。黃檗常用此機。溈云。天生得。從人得。仰云。亦是稟受師承。亦是自性宗通。溈云。如是如是真凈文頌云。不落藏逢不昧分。要伊從此脫狐身。相逢盡道休官去。林下何曾見一人。
大溈喆頌云。大冶洪爐。烹佛烹祖。規模镕盡。識者罔措。
僧問。如何是大乘頓悟法門。師云。汝等先歇諸緣。休息萬事。善與不善。世出世間。一切諸法。莫記憶。莫緣念。放捨身心。令其自在。心如木石。無所辨別。心無所行。心地若空。慧日自現。如雲開日出相似。俱歇一切攀緣。貪嗔
愛取。垢凈情盡。對五欲八風。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。是解脫人。對一切境。心無靜亂。不攝不散。透一切聲色。無有滯礙。名為道人。但不被一切善惡垢凈。有為世間。福智拘繫。即名為佛慧。是非好惡。是理非理。諸知見總盡。不被繫縛。處心自在。名初發心菩薩。便登佛地。一切諸法。本不自空。不自言色。亦不言是非垢凈。亦無心繫縛人。但人自虛妄計著。作若干種解。起若干種知見。若垢凈心盡。不住繫縛。不住解脫。無一切有為無為解。平等心量。處於生死。其心自在。畢竟不與虛幻塵勞。蘊界生死。諸入和合。迥然無寄。一切不拘。去留無礙。往來生死。如門開相似。若遇種種苦樂。不稱意事。心無退屈。不念名聞衣食。不貪一切功德利益。不為世法之所滯。心雖親受苦樂。不幹於懷。粗食接命。補衣禦寒暑。兀兀如愚如聾相似。稍有相親分。于生死中。廣學知解。求福求智。于理無益。卻被解境風飄。卻歸生死海里。佛是無求人。求之即乖。理是無求理。求之即失。若取于無求。復同於有求。此法無實無虛。若能一生。心如木石相似。不為陰界。五欲八風之所漂溺。即生死因斷。去住自由。不為一切有為因果所縛。他時還與無縛身同。利物以無縛心。應一切心。以無
【現代漢語翻譯】 現代漢語譯本：愛取（貪愛執取）。垢凈情盡（沒有污染和清凈的分別）。面對五欲（色、聲、香、味、觸）八風（利、衰、毀、譽、稱、譏、苦、樂），不被見聞覺知所束縛，不被各種境界所迷惑，自然具備神通妙用，這就是解脫之人。面對一切境界，內心沒有靜止或混亂，不攝取也不散亂，穿透一切聲色，沒有滯礙，這叫做道人。只要不被一切善惡、垢凈、有為世間、福德智慧所拘繫，就叫做佛慧。是非好惡，是理非理，各種知見全部消除，不被繫縛，內心自在，這叫做初發心菩薩，便能登上佛地。一切諸法，本來不是自己空，不說自己是色，也不說是非垢凈，也沒有心來繫縛人，只是人自己虛妄地計較執著，產生各種理解，生起各種知見。如果垢凈之心消除，不住于繫縛，不住于解脫，沒有一切有為無為的理解，以平等心量，處於生死之中，內心自在，畢竟不與虛幻的塵勞、蘊界生死、諸入和合，迥然獨立，一切不拘，去留沒有障礙，往來生死，就像開門一樣。如果遇到種種苦樂，不如意的事情，內心沒有退縮，不念名聞利養衣食，不貪求一切功德利益，不被世間法所滯留，內心雖然親身感受苦樂，卻不放在心上。粗茶淡飯維持生命，破衣爛衫抵禦寒暑，糊里糊塗像個愚人聾子一樣。稍微有點親近分別心，在生死之中，廣泛學習知解，求福求智，對真理沒有益處，反而被解境之風吹動，又回到生死苦海里。佛是無所求的人，有所求就違背了佛道。真理是無所求的真理，有所求就失去了真理。如果執取于無所求，又等同於有所求。此法無實無虛。如果能一生，內心像木頭石頭一樣，不被陰界、五欲八風所漂溺，那麼生死之因就斷了，去留自由，不被一切有為因果所束縛，將來還與無縛之身相同。用無縛之心利益眾生，應和一切眾生的心，用無 現代漢語譯本：(未完)
【English Translation】 English version: 'Ais attachment. The defilement and purity are exhausted. Facing the five desires (form, sound, smell, taste, and touch) and the eight winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy), one is not bound by seeing, hearing, perceiving, and knowing, nor is one deluded by all realms. Naturally, one possesses miraculous powers and wonderful functions. This is a liberated person. Facing all realms, the mind is without stillness or disturbance, neither grasping nor scattering, penetrating all sounds and forms without hindrance. This is called a Daoist. But if one is not bound by all good and evil, defilement and purity, conditioned world, blessings and wisdom, then it is called Buddha wisdom. Right and wrong, good and bad, reasonable and unreasonable, all knowledge and views are exhausted, and one is not bound, the mind is at ease. This is called a Bodhisattva who has just awakened the aspiration, and then ascends to the Buddha-ground. All dharmas are originally not self-empty, do not say that they are form, nor do they say right and wrong, defilement and purity, nor is there a mind that binds people. But people themselves falsely calculate and cling, making various kinds of interpretations, and arising various kinds of knowledge and views. If the mind of defilement and purity is exhausted, not dwelling in bondage, not dwelling in liberation, without all conditioned and unconditioned understandings, with equal mind and measure, being in birth and death, the mind is at ease, and after all, it does not unite with illusory dust and labor, aggregates, realms, birth and death, and all entrances, being completely independent, not attached to anything, going and staying without hindrance, coming and going in birth and death, like opening a door. If one encounters all kinds of suffering and joy, and things that are not satisfactory, the mind does not retreat, does not think of fame, gain, clothing, food, and does not greed for all merits and benefits, and is not滯留by worldly dharmas. Although the mind personally receives suffering and joy, it does not take it to heart. Coarse food sustains life, and patched clothes protect against cold and heat, being muddled like a fool and deaf person. If there is a little bit of intimacy and discrimination, in birth and death, widely learning knowledge and understanding, seeking blessings and seeking wisdom, it is of no benefit to the truth, but is blown by the wind of the realm of understanding, and returns to the sea of birth and death. The Buddha is a person without seeking. Seeking is contrary to the Buddha-way. The truth is a truth without seeking. Seeking is losing the truth. If one clings to non-seeking, it is the same as seeking. This dharma is neither real nor unreal. If one can live one's life with a mind like wood and stone, not being drowned by the陰界, five desires and eight winds, then the cause of birth and death is cut off, and one is free to go and stay, not bound by all conditioned causes and effects. In the future, one will be the same as the unbound body. Benefit beings with an unbound mind, respond to all minds with a無 English version: (incomplete)
縛慧。解一切縛。亦能應病與藥。
僧云。如今受戒身口清凈。已具諸善。得解脫否。答少分解脫。未得心解脫。未得一切解脫。云如何是心解脫。答不求佛。不求知解。垢凈情盡。亦不守此無求為是。亦不住盡處。亦不畏地獄縛。不受天堂樂。一切法不拘。始名為解脫無礙。即身心及一切。皆名解脫。汝莫言有少分戒善。將謂便了。有恒沙無漏戒定慧門。都未涉一毫在。努力猛作早與。莫待耳聾眼暗。頭白麵皺。老若及身。眼中流淚。心裡慞惶。未有去處。到恁么時。整理手腳不得也。縱有福智多聞。都不相救。為心眼未開。唯緣念諸境。不知返照。復不見佛道。一生所有惡業。悉現在前。或欣或怖。六道五蘊。盡見嚴好舍宅。舟舡車輿。光明顯赫。為縱自心。貪愛所見。悉變為好境。隨見重處受生。都無自由分。龍畜良賤。亦總未定。
問如何得自由。答如今對五欲八風。情無取捨。垢凈俱忘。如日月在空。不緣而照。心如木石。亦如香象截流而過。更無滯礙。此人天堂地獄。所不能攝也。
師云。讀經看教。語言皆須宛轉。歸就自己。俱是一切言教。只明如今覺性自己。俱不被一切有無諸法境轉。是導師。能照破一切有無境法。是金剛。即有自由獨立分。若不能恁么得。縱令誦得十二韋陀經
【現代漢語翻譯】 現代漢語譯本： 縛慧（Bodhi，菩提）。解除一切束縛，也能根據病癥給予藥物。
僧人問：『如今受戒，身口清凈，已經具備各種善行，能夠得到解脫嗎？』回答說：『得到少部分的解脫，但未得到心的解脫，未得到一切的解脫。』問：『如何是心的解脫？』回答說：『不追求佛，不追求知解，煩惱和清凈的情緒都消盡，也不執著于這種無所求的狀態，也不停留在寂滅之處，也不畏懼地獄的束縛，不貪求天堂的快樂，一切法都不能拘束，這才叫做解脫無礙。』即身心及一切，都叫做解脫。你不要說只有少部分的戒律和善行，就認為已經足夠了。還有像恒河沙一樣多的無漏戒、定、慧之門，你連一毫都沒有涉足。努力精進，早點修行。不要等到耳聾眼花，頭髮變白，面容憔悴，衰老降臨，眼中流淚，心裡驚慌，沒有去處。到那個時候，想整理手腳都做不到了。縱然有福報、智慧和廣博的見聞，都不能相救，因為心眼沒有打開，只緣于念頭停留在各種境界上，不知道反觀自照，也看不見佛道。一生所有的惡業，都顯現在眼前，或者欣喜，或者恐懼，六道五蘊，都看見是美好的住宅、船隻、車輛，光明而顯赫。因為放縱自己的心，貪愛所見，都變成了美好的境界，隨著所見最重的處所去受生，完全沒有自由。龍、畜生、良民、賤民，也都還沒有確定。』
問：『如何才能得到自由？』答：『如今面對五欲八風，心中沒有取捨，煩惱和清凈都忘記，就像太陽和月亮在空中，不憑藉任何東西而照耀。心像木頭和石頭一樣，也像香象截斷河流而過，不再有任何阻礙。』這種人，天堂和地獄都不能束縛他。
師父說：『讀經看教，語言都必須婉轉，歸結到自己身上。一切言教，都只是爲了明白如今的覺性就是自己。不被一切有無諸法境界所轉，才是導師。能夠照破一切有無境界之法，才是金剛。』即有自由獨立的份。如果不能這樣得到，縱然能背誦十二部吠陀經。
【English Translation】 English version: Bodhi (Boundless Wisdom). It can untie all bonds and also administer medicine according to the illness.
A monk asked: 'Now that I have received the precepts, my body and speech are pure, and I possess all kinds of good deeds, can I attain liberation?' The answer was: 'You have attained a partial liberation, but you have not attained liberation of the mind, nor have you attained complete liberation.' The monk asked: 'What is liberation of the mind?' The answer was: 'Not seeking the Buddha, not seeking knowledge and understanding, the emotions of defilement and purity are exhausted, and not clinging to this state of non-seeking as being right, nor dwelling in the place of cessation, nor fearing the bonds of hell, nor craving the pleasures of heaven, not being constrained by any dharma, this is called liberation without hindrance.' That is, the body, mind, and everything are all called liberation. Do not say that you only have a small portion of precepts and good deeds and think that it is enough. There are as many as the sands of the Ganges River of flawless gates of precepts, samadhi, and wisdom, and you have not even touched a hair's breadth of them. Strive diligently and practice early. Do not wait until you are deaf and blind, your hair turns white, your face is wrinkled, old age comes upon you, tears flow from your eyes, and your heart is flustered, with nowhere to go. At that time, you will not even be able to move your hands and feet. Even if you have blessings, wisdom, and extensive learning, they will not be able to save you, because the eye of your mind has not been opened, and you only dwell on thoughts of various realms, not knowing how to reflect inwardly, and you do not see the Buddha's path. All the evil deeds of your life will appear before you, either with joy or fear, the six realms and five aggregates will all appear as beautiful houses, boats, carriages, bright and splendid. Because you indulge your mind, craving what you see, everything is transformed into beautiful realms, and you will be reborn in the place where your attachment is strongest, with no freedom at all. Whether you are a dragon, a livestock, a good person, or a lowly person, it is all not yet determined.'
The monk asked: 'How can one attain freedom?' The answer was: 'Now, facing the five desires and eight winds, the mind has no taking or rejecting, defilement and purity are both forgotten, like the sun and moon in the sky, shining without relying on anything. The mind is like wood and stone, and also like a fragrant elephant cutting through the river, with no more obstacles.' Such a person cannot be contained by heaven or hell.
The Master said: 'Reading the sutras and studying the teachings, the language must all be skillfully applied, returning to oneself. All the teachings are only to clarify that the present awareness is oneself. Not being turned by all phenomena of existence and non-existence, that is a guide. Being able to illuminate and break through all phenomena of existence and non-existence, that is a vajra (diamond, indestructible).』 That is, having a share of freedom and independence. If you cannot attain it in this way, even if you can recite the twelve Vedas.
。只成增上慢。卻是謗佛。不是修行。讀經看教。若準世間。是好善事。若向明理人邊數。此是壅塞人。十地之人。脫不去。流入生死河。但不用求覓知解語義句。知解屬貪。貪變成病。只如今但離一切有無諸法。透過三句外。自然與佛無差。既自是佛。何慮佛不解語。只恐不是佛。被有無諸法轉。不得自由。是以理未立。先被福智載去。如賤使貴。不知于理先立。後有福智。臨時作得主。捉土為金。變海水為酥酪。破須彌為微塵。於一義。作無量義。于無量義。作一義。
云巖問。和尚每日區區。為阿誰。師云。有一人要。巖云。何不教伊自作。師云。渠無家活。
智藏問師。老兄向後作么生。師以手卷舒兩邊。示之。藏云。更作么生。師以指點空三下。
師謂眾曰。我要一人去。傳語西堂。阿誰去得。五峰出雲。某甲去得。師云。你作么生傳語。峰云。待見西堂。即道。師云。道甚麼。峰云。卻來說似和尚。
師因普請鋤地。有一僧。聞鼓鳴。拋下鋤頭。呵呵大笑便歸。師云。俊哉俊哉。此是觀音入理之門。遂喚其僧問。汝適來見個甚麼道理。云適來肚裡饑。聞鼓聲。吃飯去。師乃大笑。
有一僧。哭上法堂。師云。作甚麼。云父母俱喪。請師選日。師云。明日與汝一時埋卻。
【現代漢語翻譯】 現代漢語譯本：只是成就了增上慢（未證得真理卻自以為證得的狀態），這實際上是誹謗佛法，而不是真正的修行。讀經看教，如果按照世俗的眼光來看，是很好的善事。但如果放在明白真理的人看來，這反而是壅塞之人。即使是十地菩薩，也無法從中解脫，最終流入生死輪迴的河流。所以，不要去尋求知解語義句，因為知解屬於貪，貪會變成病。只要當下遠離一切有無諸法，透過三句之外，自然就與佛沒有差別。既然自己就是佛，何必擔心佛不理解你的語言？只怕自己不是佛，被有無諸法所迷惑，不得自由。因此，在理未確立之前，就被福智所累，就像讓卑賤的人駕馭尊貴之物。不知道應該先確立理，然後才有福智，這樣才能在臨時做得了主，能點石成金，變海水為酥酪，破須彌山為微塵。能在一義中，作出無量義；在無量義中，作出一個義。
云巖問道：『和尚每日忙碌，是爲了誰？』 師父說：『有一個人需要。』 云巖說：『為什麼不教他自己做？』 師父說：『他沒有家當。』
智藏問師父：『老兄以後打算怎麼做？』 師父用手卷舒兩邊，來向他展示。智藏說：『再怎麼做？』 師父用手指在空中點了三下。
師父對大眾說：『我需要一個人去，傳話給西堂，誰能去？』 五峰站出來說：『我可以去。』 師父說：『你打算怎麼傳話？』 五峰說：『等見到西堂，就說。』 師父說：『說什麼？』 五峰說：『回來告訴和尚。』
師父因為要大家一起鋤地，有一個僧人，聽到鼓聲，就放下鋤頭，呵呵大笑地回去了。師父說：『好啊，好啊！這是觀音菩薩進入真理之門。』 於是叫那個僧人來問：『你剛才看到了什麼道理？』 僧人說：『剛才肚子餓了，聽到鼓聲，就吃飯去了。』 師父於是大笑。
有一個僧人，哭著走上法堂。師父問：『做什麼？』 僧人說：『父母都去世了，請師父選個日子。』 師父說：『明天與你一時埋葬了吧。』
【English Translation】 English version: Merely achieving increased arrogance (a state of falsely believing oneself to have attained enlightenment when one has not) is actually slandering the Buddha and is not true practice. Reading scriptures and studying teachings, if viewed from a worldly perspective, are good deeds. However, from the perspective of those who understand the truth, this is actually obstructing oneself. Even those at the tenth Bhumi (the highest stage of Bodhisattva) cannot escape from this and will eventually flow into the river of Samsara (the cycle of birth and death). Therefore, do not seek to understand the meaning of words and phrases, because understanding belongs to greed, and greed becomes a disease. Just now, simply stay away from all phenomena of existence and non-existence, and beyond the three phrases, you will naturally be no different from the Buddha. Since you are yourself the Buddha, why worry that the Buddha does not understand your language? The only fear is that you are not the Buddha, and are misled by the phenomena of existence and non-existence, and cannot be free. Therefore, before the principle is established, one is burdened by blessings and wisdom, like letting a lowly person control something noble. Not knowing that one should first establish the principle, and then have blessings and wisdom, so that one can be in control at any time, able to turn earth into gold, transform seawater into ghee, and break Mount Sumeru (the central mountain in Buddhist cosmology) into dust. Able to create limitless meanings from one meaning, and create one meaning from limitless meanings.
Yunyan asked, 'Venerable, what are you busy with every day, for whom?' The master said, 'There is someone who needs it.' Yunyan said, 'Why not teach him to do it himself?' The master said, 'He has no household possessions.'
Zhi Zang asked the master, 'Elder brother, what do you plan to do in the future?' The master used his hands to roll and unroll on both sides, demonstrating it to him. Zhi Zang said, 'What else?' The master pointed his finger in the air three times.
The master said to the assembly, 'I need someone to go and convey a message to Xitang, who can go?' Wufeng stepped forward and said, 'I can go.' The master said, 'How do you plan to convey the message?' Wufeng said, 'When I see Xitang, I will say it.' The master said, 'Say what?' Wufeng said, 'I will come back and tell the Venerable.'
The master was having everyone hoe the ground. A monk, hearing the drum sound, threw down his hoe, laughed loudly, and went back. The master said, 'Excellent, excellent! This is the door through which Avalokitesvara (the Bodhisattva of Compassion) enters into the principle.' Then he called the monk and asked, 'What principle did you see just now?' The monk said, 'Just now I was hungry, and hearing the drum sound, I went to eat.' The master then laughed loudly.
A monk came crying to the Dharma hall. The master asked, 'What are you doing?' The monk said, 'My parents have both passed away, please Venerable choose a date.' The master said, 'Tomorrow, I will bury them with you at the same time.'
僧問。抱璞投師。請師一決。師云。昨夜南山虎咬大蟲。云不謬真詮。為甚麼。不垂方便。師云。掩耳偷鈴漢。云不得中郎鑒。還同野舍薪。師便打。僧云。蒼天蒼天。師云。得與么多口。云罕遇知音。拂袖便出。師云。百丈今日輸卻一半(佛鑒云。雖得一場榮。刖卻一雙足)。至晚。侍者問。和尚被這僧不肯了。便休。師便打。者云。蒼天蒼天。師云。罕遇知音。者作禮。師云。一狀領過。
佛鑒云。百丈老人。獨坐大雄峰。咳唾生風。寰宇之中。誰敢覷著。被侍者捏著腳跟。直得兩手分付。雖然如此。養子方知父慈。
僧問。依經解義。三世佛冤。離經一字。如同魔說。師云。固守動用。三世佛冤。此外別求。則同魔說。
僧問。如何是奇特事。師云。獨坐大雄峰。僧作禮。師便打。
雪竇頌云。祖域交馳天馬駒。化門舒捲不同途。電光石火存機變。堪笑人來捋虎鬚。
盧山歸宗智常禪師(凡十一)
示眾云。從上古德。不是無知解。他高上之士。不同常流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就佗覓。從前只是依他作解。發言皆滯。光不透脫。只為目前有物。
示眾云。吾今欲說禪。諸子總近前。大眾進前。師云。汝
【現代漢語翻譯】 現代漢語譯本：
有僧人問：『我懷抱璞玉來拜見老師，請老師為我決斷。』 師父說：『昨夜南山的虎咬死了大蟲。』 僧人說：『這不違背真正的佛法精髓，為什麼不施予方便法門呢？』 師父說：『你這是掩耳盜鈴的人。』 僧人說：『得不到中郎的鑑賞，就像荒野茅舍的柴火一樣。』 師父就打了他。 僧人說：『蒼天啊蒼天。』 師父說：『你這麼多嘴！』 僧人說：『難得遇到知音。』 拂袖便離開了。 師父說：『百丈（Baizhang）今日輸了一半。』（佛鑒（Fojian）說：『雖然贏得了一場榮光，卻失去了一雙腳。』） 到了晚上，侍者問：『和尚被這個僧人弄得不肯罷休，就這樣算了嗎？』 師父就打他。 侍者說：『蒼天啊蒼天。』 師父說：『難得遇到知音。』 侍者作揖。 師父說：『一狀領過。』
佛鑒（Fojian）說：『百丈（Baizhang）老人，獨自坐在大雄峰（Daxiong peak），咳唾成風，寰宇之中，誰敢正視？ 被侍者捏著腳跟，不得不雙手交付。 雖然如此，養了兒子才知道父親的慈愛。』
有僧人問：『依照經書解釋義理，三世諸佛都會覺得冤枉； 離開經書哪怕一個字，都如同魔鬼的說法。』 師父說：『固守經書的文字和運用，三世諸佛都會覺得冤枉； 在此之外另外尋求，就如同魔鬼的說法。』
有僧人問：『什麼是奇特的事？』 師父說：『獨自坐在大雄峰（Daxiong peak）。』 僧人作揖。 師父就打他。
雪竇（Xuedou）作頌說：『祖師的領域縱橫馳騁，如同天馬駒； 教化的門徑舒張卷合，各有不同的道路。 電光石火之間存在著機鋒和變化， 可笑的是有人竟然想來捋虎鬚。』
廬山歸宗智常禪師（Lushan Guizong Zhichang Zen Master）（總共十一則）
開示大眾說：『從前的古德，不是沒有知解。 他們是高尚之士，不同於普通人。 現在的修行人不能自成自立，虛度光陰。 各位不要用錯心思，沒有人可以代替你，也沒有你可以用心的地方。 不要向外尋求，從前只是依靠他人來作解釋，發言都顯得遲滯，智慧的光芒不能透徹顯現，只因爲眼前有物存在。』
開示大眾說：『我現在想說禪，各位都靠近前來。』 大眾走上前。 師父說：『你們』 English version:
A monk asked: 'I bring an uncut jade to seek your judgment, Master, please decide for me.' The Master said: 'Last night, a tiger from the Southern Mountain bit a large insect.' The monk said: 'This does not contradict the true essence of the Dharma, why not offer expedient means?' The Master said: 'You are like someone covering their ears while stealing a bell.' The monk said: 'Without Zhonglang's appreciation, it's like firewood in a wilderness hut.' The Master then struck him. The monk said: 'Heavens, heavens!' The Master said: 'You are so talkative!' The monk said: 'Rarely do I meet a kindred spirit.' He flicked his sleeves and left. The Master said: 'Baizhang (name) has lost half of it today.' (Fojian (name) said: 'Although he won a moment of glory, he lost a pair of feet.') In the evening, the attendant asked: 'The monk wouldn't give up, is it just going to end like this?' The Master then struck him. The attendant said: 'Heavens, heavens!' The Master said: 'Rarely do I meet a kindred spirit.' The attendant bowed. The Master said: 'I take full responsibility for this.'
Fojian (name) said: 'Old Man Baizhang (name), sits alone on the Great Hero Peak (Daxiong peak), his coughs and spittle create wind, who dares to look at him directly in the universe? The attendant grabbed his heel, forcing him to surrender with both hands. Even so, only raising a child do you know a father's love.'
A monk asked: 'Interpreting the meaning according to the scriptures wrongs the Buddhas of the three times; departing from the scriptures by even a single word is like the words of a demon.' The Master said: 'Clinging to the words and usage of the scriptures wrongs the Buddhas of the three times; seeking something else apart from this is like the words of a demon.'
A monk asked: 'What is a unique and extraordinary thing?' The Master said: 'Sitting alone on the Great Hero Peak (Daxiong peak).' The monk bowed. The Master then struck him.
Xuedou (name) composed a verse saying: 'The ancestral domain gallops like a heavenly steed; the gates of transformation unfold in different ways. In the flash of lightning and spark of flint, there exists opportunity and change; it is laughable that someone would try to stroke the tiger's whiskers.'
Zen Master Zhichang of Guizong Monastery on Mount Lu (Lushan Guizong Zhichang Zen Master) (Eleven in total)
He addressed the assembly, saying: 'The ancient worthies of the past were not without understanding. They were noble individuals, different from ordinary people. Practitioners today cannot become self-reliant and independent, wasting their time. Do not misuse your minds, no one can replace you, nor is there a place for you to use your mind. Do not seek externally, in the past you only relied on others to interpret, your words are all stagnant, the light of wisdom cannot penetrate, only because there is something existing before your eyes.'
He addressed the assembly, saying: 'I now want to speak of Zen, all of you come closer.' The assembly stepped forward. The Master said: 'You'
【English Translation】 English version:
A monk asked: 'I bring an uncut jade to seek your judgment, Master, please decide for me.' The Master said: 'Last night, a tiger from the Southern Mountain bit a large insect.' The monk said: 'This does not contradict the true essence of the Dharma, why not offer expedient means?' The Master said: 'You are like someone covering their ears while stealing a bell.' The monk said: 'Without Zhonglang's appreciation, it's like firewood in a wilderness hut.' The Master then struck him. The monk said: 'Heavens, heavens!' The Master said: 'You are so talkative!' The monk said: 'Rarely do I meet a kindred spirit.' He flicked his sleeves and left. The Master said: 'Baizhang (name) has lost half of it today.' (Fojian (name) said: 'Although he won a moment of glory, he lost a pair of feet.') In the evening, the attendant asked: 'The monk wouldn't give up, is it just going to end like this?' The Master then struck him. The attendant said: 'Heavens, heavens!' The Master said: 'Rarely do I meet a kindred spirit.' The attendant bowed. The Master said: 'I take full responsibility for this.'
Fojian (name) said: 'Old Man Baizhang (name), sits alone on the Great Hero Peak (Daxiong peak), his coughs and spittle create wind, who dares to look at him directly in the universe? The attendant grabbed his heel, forcing him to surrender with both hands. Even so, only raising a child do you know a father's love.'
A monk asked: 'Interpreting the meaning according to the scriptures wrongs the Buddhas of the three times; departing from the scriptures by even a single word is like the words of a demon.' The Master said: 'Clinging to the words and usage of the scriptures wrongs the Buddhas of the three times; seeking something else apart from this is like the words of a demon.'
A monk asked: 'What is a unique and extraordinary thing?' The Master said: 'Sitting alone on the Great Hero Peak (Daxiong peak).' The monk bowed. The Master then struck him.
Xuedou (name) composed a verse saying: 'The ancestral domain gallops like a heavenly steed; the gates of transformation unfold in different ways. In the flash of lightning and spark of flint, there exists opportunity and change; it is laughable that someone would try to stroke the tiger's whiskers.'
Zen Master Zhichang of Guizong Monastery on Mount Lu (Lushan Guizong Zhichang Zen Master) (Eleven in total)
He addressed the assembly, saying: 'The ancient worthies of the past were not without understanding. They were noble individuals, different from ordinary people. Practitioners today cannot become self-reliant and independent, wasting their time. Do not misuse your minds, no one can replace you, nor is there a place for you to use your mind. Do not seek externally, in the past you only relied on others to interpret, your words are all stagnant, the light of wisdom cannot penetrate, only because there is something existing before your eyes.'
He addressed the assembly, saying: 'I now want to speak of Zen, all of you come closer.' The assembly stepped forward. The Master said: 'You'
聽觀音行。善應諸方所。
僧問。如何是觀音行。師彈指云。還聞么。云僧聞。師云。這一隊漢。來這裡覓甚麼。以棒趁下。大笑歸方丈。
師與南泉相別。煎茶次。泉問。從前與師兄商量言句。彼此已知。向後有人。問畢竟。作么生。師云。這一片田地。好卓庵。泉云。卓庵且致。畢竟事作么生。師踢翻茶銚。泉云。師兄喫茶了。某甲未喫茶。師云。作此語話。滴水也難消。泉休去。
云巖來參。師見便作彎弓勢。嵓良久。作拔劍勢。師云。大遲生。
師刬草次。有座主來參。偶一條蛇過。師以鋤斷之。主云。久響歸宗。元來只是個粗行沙門。師顧座主云。你粗我粗。主問如何是粗。師豎起鋤頭。云如何是細。師作斷蛇勢。云與么則依而行之。師云。依而行之且置。你甚麼處。見我斬蛇。主無對。
雪峰問德山。古人斬蛇。意旨如何。山便打。峰便走。山召云。布衲子。峯迴首。山云。他時悟去。方知老漢徹底老婆心 雪竇云。歸宗只會慎初。不能護末。德山頗能據令。未明斬蛇。乃云。大眾看。雪灶今日斬三五條。拈拄杖。打散大眾。
師普請取菜次。師劃一圓相。圍卻一株菜。眾皆下語。不契師意。師遂拔卻菜。拈拄杖打趁云。這一隊漢。無一個有智慧。
僧問。
【現代漢語翻譯】 現代漢語譯本 聽觀音行。善於應化在各個地方。
有僧人問：『什麼是觀音的修行？』 歸宗禪師彈指說：『聽到了嗎？』 僧人說：『聽到了。』 禪師說：『你們這群人，來這裡尋找什麼？』 用棒子驅趕他們離開，然後大笑著回到方丈室。
歸宗禪師與南泉禪師告別。歸宗禪師正在煮茶，南泉禪師問：『以前我和師兄商量言語，彼此已經瞭解。以後如果有人問，什麼是畢竟的道理，該怎麼說？』 歸宗禪師說：『這片田地，適合建個庵。』 南泉禪師說：『建庵的事情暫且放下，究竟的事情該怎麼說？』 歸宗禪師踢翻了茶壺。南泉禪師說：『師兄喝茶了，我還沒喝茶。』 歸宗禪師說：『說這種話，即使一滴水也難以消化。』 南泉禪師沉默不語。
云巖禪師前來參拜。歸宗禪師見到他，就做出拉弓的姿勢。云巖禪師沉默了很久，做出拔劍的姿勢。歸宗禪師說：『太遲了。』
歸宗禪師正在鋤草，有位座主（精通經論的僧人）前來參拜。恰巧一條蛇經過，歸宗禪師用鋤頭將它砍斷。座主說：『久聞歸宗禪師的大名，原來只是個行為粗魯的沙門（出家修道的人）。』 歸宗禪師看著座主說：『你粗還是我粗？』 座主問：『什麼是粗？』 歸宗禪師豎起鋤頭。又問：『什麼是細？』 歸宗禪師做出砍蛇的姿勢，說：『這樣就是依教奉行。』 禪師說：『依教奉行的事情暫且放下，你從哪裡看到我斬蛇？』 座主無言以對。
雪峰禪師問德山禪師：『古人斬蛇，意旨如何？』 德山禪師直接打他。雪峰禪師就跑開了。德山禪師叫道：『布衲子（指僧人）！』 雪峰禪師回頭。德山禪師說：『以後你領悟了，才知道老漢徹底的老婆心（指慈悲心）。』 雪竇禪師評論說：『歸宗禪師只會謹慎開始，不能保護結尾。德山禪師頗能按照規矩行事，但沒有明白斬蛇的真意。』 於是說：『大眾看，雪竇今天斬三五條。』 拿起拄杖，打散大眾。
歸宗禪師帶領大眾去採摘蔬菜，禪師畫了一個圓圈，圍住了一棵菜。大家都試著說出自己的理解，但都不符合禪師的心意。禪師於是拔掉那棵菜，拿起拄杖驅趕他們，說：『你們這群人，沒有一個有智慧。』
有僧人問：
【English Translation】 English version Listening to Avalokiteśvara's practice, skillfully responding to all directions.
A monk asked: 'What is Avalokiteśvara's practice?' The Master Guizong flicked his fingers and said: 'Do you hear it?' The monk said: 'I hear it.' The Master said: 'What are you all looking for here?' He chased them away with a stick and returned to his room laughing.
Master Guizong was saying goodbye to Master Nanquan. While Guizong was brewing tea, Nanquan asked: 'In the past, you and I discussed words and phrases, and we understood each other. If someone asks later, what is the ultimate truth, what should we say?' Master Guizong said: 'This piece of land is suitable for building a hermitage.' Master Nanquan said: 'Putting aside the matter of building a hermitage, what about the ultimate matter?' Master Guizong kicked over the tea kettle. Master Nanquan said: 'Master has had tea, but I have not.' Master Guizong said: 'Speaking such words, even a drop of water is difficult to digest.' Master Nanquan remained silent.
Zen Master Yunyan came to visit. When Master Guizong saw him, he made a gesture of drawing a bow. Yunyan remained silent for a long time and then made a gesture of drawing a sword. Master Guizong said: 'Too late.'
Master Guizong was weeding when a lecturer (a monk well-versed in scriptures) came to visit. Coincidentally, a snake passed by, and Master Guizong cut it in two with a hoe. The lecturer said: 'I have long heard of Guizong's name, but you are just a crude śrāmaṇa (a renunciate).' Master Guizong looked at the lecturer and said: 'Are you crude or am I crude?' The lecturer asked: 'What is crude?' Master Guizong raised the hoe. Then he asked: 'What is refined?' Master Guizong made a gesture of cutting the snake and said: 'So, this is following the teachings.' The Master said: 'Putting aside the matter of following the teachings, where did you see me cut the snake?' The lecturer was speechless.
Zen Master Xuefeng asked Zen Master Deshan: 'What is the meaning of the ancients cutting the snake?' Zen Master Deshan immediately hit him. Zen Master Xuefeng ran away. Zen Master Deshan called out: 'Bhikkhu (Buddhist monk)!' Zen Master Xuefeng turned his head. Zen Master Deshan said: 'When you realize it in the future, you will know the old man's thorough grandmotherly heart (referring to compassion).' Zen Master Xuedou commented: 'Guizong only knows how to be cautious at the beginning but cannot protect the end. Deshan is quite capable of acting according to the rules, but he does not understand the true meaning of cutting the snake.' Then he said: 'Everyone, look, Xuedou will cut three or five today.' He picked up his staff and scattered the crowd.
Master Guizong led the assembly to pick vegetables. The Master drew a circle, enclosing a vegetable plant. Everyone tried to express their understanding, but none of them matched the Master's intention. The Master then pulled out the vegetable, picked up his staff, and chased them away, saying: 'None of you have any wisdom.'
A monk asked:
如何是玄旨。師云。無人能會。云曏者如何。師云。有向即乖。云不向者如何。師云。誰求玄旨。僧無語。師云。去無你用心處。云豈無方便。令學人得入。師云。觀音妙智力。能救世間苦。云如何是觀音妙智力。師敲鼎蓋三下云。還聞么。云聞。師云。我何不聞。僧無諸。師拈棒趁下。
師因小師大愚辭。師問甚處去。云諸方學五味禪去。師云諸方有五味禪。我這裡有一味禪。為甚不學。云如何是和尚一味禪。師劈口便打。愚當下大悟。乃云嗄。我會也我會也。師急索云道道。愚擬開口。師又打。即時趁出。
雪竇云。以強凌弱。有甚麼難。我這裡。有一味禪。為甚不學。但向道收。待伊拈起。有般無眼漢。只管吃。吽吽。雪竇門下誰敢。
師泥壁次。白舍人來。師問。君子儒小人儒。云君子儒。師打泥盤一下。白便過泥。師接泥便用。良久問。莫是俊快底白侍郎么。白雲不敢。師云。只有過泥分。
李渤刺史問。教中道。須彌納芥子。渤即不疑。芥子納須彌。莫是妄談否。師云。人傳使君讀萬卷書。是否。云然。師云。摩頂至踵。如椰子大。萬卷書向甚麼處著。李俯首而已。
李問。一大藏教。明甚麼邊事。師舉拳示之云。會么。云不會。師云。飽學措大。拳頭也不識。云某甲實
【現代漢語翻譯】 現代漢語譯本： 僧：什麼是玄妙的宗旨？ 師：沒有人能夠領會。 僧：那麼，有所指向時如何？ 師：有所指向就錯了。 僧：不指向時又如何？ 師：誰在尋求玄妙的宗旨？ 僧人無語。 師：走吧，這裡沒有你用心的地方。 僧：難道沒有方便之法，讓學人得以入門？ 師：觀音菩薩有不可思議的智慧力量，能夠救度世間的苦難。 僧：什麼是觀音菩薩的妙智力？ 師敲鼎蓋三下說：你聽見了嗎？ 僧：聽見了。 師：那我為什麼聽不見？ 僧人無話可說。 師拿起棒子趕他出去。
小師大愚要離開。 師問：你要到哪裡去？ 小師：到各處去學習五味禪。 師：各處有五味禪，我這裡有一味禪，為什麼不學？ 小師：什麼是和尚您的一味禪？ 師劈頭就打。 大愚當下大悟，於是說：啊！我會了，我會了！ 師急忙追問：說來聽聽！ 大愚剛要開口，師又打了他，立刻把他趕了出去。
雪竇禪師說：以強凌弱，有什麼難的？我這裡，有一味禪，為什麼不學？只是說收，等待他拈起。有些沒有眼力的人，只管吃。吽吽。雪竇門下誰敢這樣？
師父正在粉刷墻壁，白舍人來了。 師父問：什麼是君子儒，什麼是小人儒？ 白舍人：君子儒。 師父用泥刀敲了一下泥盤，白舍人就過來幫忙遞泥。 師父接過泥就用。 過了很久，師父問：莫非是才思敏捷的白侍郎嗎？ 白舍人：不敢當。 師父說：你只能做遞泥的活。
李渤（人名）刺史問：經教中說，須彌山（Mount Sumeru）能容納于芥子（mustard seed）之中，我並不懷疑。但芥子能容納須彌山，莫非是妄談嗎？ 師父說：人們都說使君您讀了萬卷書，是這樣嗎？ 李渤：是的。 師父說：從頭頂到腳跟，像椰子那麼大，萬卷書放在哪裡？ 李渤低頭不語。
李渤問：這一大藏教（Tripitaka），說明了什麼事情？ 師父舉起拳頭給他看，說：明白嗎？ 李渤：不明白。 師父說：飽讀詩書的蠢才，連拳頭也不認識。 李渤：我實在不明白。
【English Translation】 English version: Monk: What is the profound meaning? Master: No one can understand it. Monk: Then, what about when there is a direction? Master: Having a direction is wrong. Monk: What about when there is no direction? Master: Who is seeking the profound meaning? The monk was speechless. Master: Go, there is no place for you to use your mind here. Monk: Is there no expedient means to allow students to enter? Master: Avalokiteśvara (Guanyin) has inconceivable wisdom and power, capable of saving the suffering of the world. Monk: What is Avalokiteśvara's (Guanyin) wonderful power of wisdom? The master knocked the cauldron lid three times and said: 'Do you hear it?' Monk: I hear it. Master: Why can't I hear it? The monk had nothing to say. The master picked up a stick and chased him out.
The young monk Dayu (name) was about to leave. Master: Where are you going? Young monk: I'm going to various places to learn the five flavors of Chan (Zen). Master: Various places have the five flavors of Chan (Zen), but I have one flavor of Chan (Zen) here. Why don't you learn it? Young monk: What is your one flavor of Chan (Zen), Master? The master slapped him in the face. Dayu (name) immediately had a great enlightenment, and then said: 'Ah! I understand, I understand!' The master hurriedly asked: 'Tell me!' As soon as Dayu (name) was about to open his mouth, the master hit him again and immediately chased him out.
Zen Master Xuedou (name) said: 'What's so difficult about the strong bullying the weak? Here, I have one flavor of Chan (Zen). Why don't you learn it? Just say 'collect', waiting for him to pick it up. Some blind people just keep eating. Hum hum. Who dares to do this under Xuedou's (name) gate?'
The master was plastering the wall, and Bai Sheren (name) came. The master asked: 'What is a gentlemanly Confucian and what is a petty Confucian?' Bai Sheren (name): 'A gentlemanly Confucian.' The master tapped the mud plate with a trowel, and Bai Sheren (name) came over to help pass the mud. The master took the mud and used it. After a long time, the master asked: 'Could it be the quick-witted Bai Shilang (name)?' Bai Sheren (name): 'I dare not.' The master said: 'You can only do the work of passing mud.'
Prefect Li Bo (name) asked: 'The teachings say that Mount Sumeru (Mount Sumeru) can be contained in a mustard seed (mustard seed), and I do not doubt it. But can a mustard seed contain Mount Sumeru (Mount Sumeru)? Isn't that nonsense?' The master said: 'People say that you, Prefect, have read ten thousand volumes of books, is that so?' Li Bo (name): 'Yes.' The master said: 'From the top of your head to your heels, you are as big as a coconut. Where are the ten thousand volumes of books placed?' Li Bo (name) lowered his head and said nothing.
Li Bo (name) asked: 'What does this great Tripitaka (Tripitaka) explain?' The master raised his fist to show him and said: 'Do you understand?' Li Bo (name): 'I don't understand.' The master said: 'You are a bookworm, you don't even recognize a fist.' Li Bo (name): 'I really don't understand.'
不會。師云。遇人即途中受用。不遇人即世諦流佈。
明州大梅法常禪師(凡十三)
襄陽鄭氏予。問馬大師。如何是佛。馬大師云。即心是佛。師于言下大悟。後於梅子真舊隱。而卜居焉。
鹽官有一僧。采拄杖迷路。到師庵。乃問。和尚住此山多少時。師云。只見四山青又黃。云出山路。向甚麼處去。師云。隨流去。
僧回舉似鹽官。官云。我在江西時。曾見此一僧。自後不知訊息。莫是他否。遣僧招之。師答以偈云。摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得苦追尋。
馬大師。遣僧問師云。和尚見馬大師。得個甚麼。便住此山。師云。馬大師向我道。即心是佛。我便向這裡住僧云。馬大師。近日佛法又別也。師云。作么生別。僧云。又道非心非佛。師云。這老漢。惑亂人。未有了日。任他非心非佛。我這裡只管即心即佛。僧回舉似馬大師。大師云。梅子熟也。
龐居士聞之。欲驗師真實。特往勘之。才見便問。久響大梅。未審梅子熟也未。師云。你向甚麼處下口。士云。百雜碎。師伸手云。還我核子來。士無語。
示眾云。汝等各自迴心達本。莫逐其末。但得其本。其末自至。若欲識本。唯了自心。此心。元是一切世間。出世間法。根本故。
【現代漢語翻譯】 現代漢語譯本： （問：）不會（怎麼樣）。 （大梅法常禪）師說：遇到人，就在途中接受和使用（佛法）；遇不到人，就隨順世俗的道理流佈（生活）。
明州大梅法常禪師(共十三則)
襄陽鄭氏的兒子（鄭氏子）問馬大師（馬祖道一禪師）：什麼是佛？馬大師說：即心是佛。法常禪師在聽了這句話后當下大悟，後來在梅子真的舊隱居處定居。
鹽官（地名）有一個僧人，去採拄杖迷路了，到了法常禪師的庵，就問：和尚您住在這山裡多久了？法常禪師說：我只看見四季山色青了又黃。僧人問：雲霧從山路出來，往什麼地方去？法常禪師說：隨著水流去了。
僧人回去把這件事告訴了鹽官，鹽官說：我在江西的時候，曾經見過這個僧人，自那以後就不知道他的訊息了，莫非就是他？於是派僧人去邀請他。法常禪師用偈語回答說：摧殘的枯木倚靠在寒冷的樹林，幾度春天來臨也不改變心。打柴的人遇到了尚且不顧，郢地的人又何必辛苦地追尋。
馬大師派僧人問法常禪師說：和尚您見馬大師，得到了什麼，就住在這山裡？法常禪師說：馬大師對我說，即心是佛，我便在這裡住了。僧人說：馬大師近日的佛法又不一樣了。法常禪師問：怎麼不一樣了？僧人說：又說非心非佛。法常禪師說：這老傢伙，迷惑人，沒完沒了。任憑他非心非佛，我這裡只管即心即佛。僧人回去把這件事告訴了馬大師，馬大師說：梅子熟了。
龐居士聽說了這件事，想要驗證法常禪師的真實境界，特意前去考察他。剛一見面就問：久聞大梅（法常禪師），不知道梅子熟了沒有？法常禪師說：你向什麼地方下口？龐居士說：百雜碎。法常禪師伸手說：還我核子來。龐居士無話可說。
（法常禪師）對大眾開示說：你們各自回頭觀心，通達根本，不要追逐枝末。只要得到了根本，枝末自然會到來。如果想要認識根本，唯有了解自己的心。這心，原本就是一切世間法和出世間法的根本。
【English Translation】 English version: (Question:) I don't know (what to do). (Great Master Damei Fachang) The Master said: When you meet people, receive and use (the Dharma) on the way; when you don't meet people, follow the worldly principles and spread (life).
Chan Master Damei Fachang of Mingzhou (Thirteen in total)
Zheng Shi's son (Zheng Shizi) of Xiangyang asked Great Master Ma (Chan Master Mazu Daoyi): What is Buddha? Great Master Ma said: 'The mind itself is Buddha.' Chan Master Fachang had a great enlightenment upon hearing these words, and later settled in the old hermitage of Meizi Zhen.
A monk from Yanguan (place name) got lost while collecting walking sticks and arrived at Chan Master Fachang's hermitage. He asked: How long have you, the monk, lived in this mountain? Chan Master Fachang said: I only see the mountain's colors green and yellow through the seasons. The monk asked: Where does the mist go when it comes out of the mountain path? Chan Master Fachang said: It goes with the flow of the water.
The monk returned and told this to the official of Yanguan, who said: When I was in Jiangxi, I once saw this monk, but I haven't heard from him since. Could it be him? So he sent a monk to invite him. Chan Master Fachang replied with a verse: 'A broken, withered tree leans against the cold forest, its heart unchanged through many springs. Even woodcutters ignore it, so why should people from Ying seek it out so diligently?'
Great Master Ma sent a monk to ask Chan Master Fachang: What did you gain from seeing Great Master Ma that made you stay in this mountain? Chan Master Fachang said: Great Master Ma told me, 'The mind itself is Buddha,' so I stayed here. The monk said: Great Master Ma's Dharma has changed recently. Chan Master Fachang asked: How has it changed? The monk said: He now says 'Neither mind nor Buddha.' Chan Master Fachang said: This old fellow is confusing people endlessly. Let him say 'Neither mind nor Buddha,' I here only care about 'The mind itself is Buddha.' The monk returned and told this to Great Master Ma, who said: 'The plums are ripe.'
Layman Pang heard about this and wanted to verify Chan Master Fachang's true state, so he went to examine him. As soon as he saw him, he asked: I have long heard of Damei (Chan Master Fachang), I wonder if the plums are ripe yet? Chan Master Fachang said: Where do you want to bite into it? Layman Pang said: All mixed up. Chan Master Fachang held out his hand and said: Give me back the pit. Layman Pang was speechless.
(Chan Master Fachang) instructed the assembly: You should each turn your attention inward, understand the root, and not chase after the branches. If you obtain the root, the branches will naturally come. If you want to know the root, you must understand your own mind. This mind is originally the root of all worldly and transcendental dharmas.
心生則種種法生。心滅則種種法滅。心且不附一切善惡而生。萬法本自如如。
有僧。從馬大師處來。才相見。便繞師行一匝。提起坐具云。正恁么時。賓主俱不立。師云。不立者是誰。僧又繞師一匝。師云。我今為汝。保任此事。終不虛也。僧作禮。師云。吽吽。猶欠主人禮在。僧云。非但某甲。諸佛亦然。師云。吽吽。猶欠客禮在。僧掩耳而出。師喚維那云。好好。安排著這僧。從馬大師處來。
定山與夾山同行。言話次。定山云。生死中無佛。即無生死。夾山云。生死中有佛。即不迷生死。是非不已。二人上山。求決親疏。才人事罷。夾山舉前話。問云。不知那個較親。師云。一親一疏。山復問。那個親。師云。且去明日來。夾山明日又問。師云。親者不問。問者不親。
夾山住后云。我當時在大梅。失卻一隻眼。
雪竇云。夾山畢竟不知當時換得一隻眼。大梅老漢。當時聞舉。以棒一時趁出。非唯劃斷兩人葛藤。亦乃為天下宗匠。
新羅僧來。師問甚處人。云欲通來處。恐招和尚怪責。師云。不可無來處也。云新羅。師云。又爭怪得你。僧作禮。師云。是與不是。知與不知。也只是新羅國里人。
有僧。號饒舌昭。作禮問。如何是大梅主。師敲繩床示之。昭云。恁么則
【現代漢語翻譯】 現代漢語譯本：心念產生，種種法（dharma，宇宙間一切事物和現象）也就產生；心念消滅，種種法也就消滅。心念不依附於一切善惡而生，萬法原本就是如如（tathata，真如，事物的本真狀態）。
有一位僧人從馬大師（Mazu Daoyi）處來，剛一見面，就繞著師父走了一圈，提起坐具說：『正在這個時候，賓主都不成立。』師父說：『不成立的是誰？』僧人又繞著師父走了一圈。師父說：『我現在為你保任這件事，終究不會虛假。』僧人作禮。師父說：『吽吽（hum hum，咒語），還欠主人的禮數。』僧人說：『不只是我，諸佛也是這樣。』師父說：『吽吽，還欠客人的禮數。』僧人捂著耳朵走了出去。師父叫來維那（Vina，寺院中的職務，負責僧眾的紀律和秩序）說：『好好安排著這位僧人，他是從馬大師處來的。』
定山（Dingshan）和夾山（Jiashan）一同行走，談話時，定山說：『生死中沒有佛，就沒有生死。』夾山說：『生死中有佛，就不會迷惑于生死。』是非爭論不休。二人上山，請求決斷親疏。才人事完畢，夾山舉起之前的話，問道：『不知道哪個更親近？』師父說：『一親一疏。』夾山又問：『哪個親近？』師父說：『且去，明天再來。』夾山明天又問。師父說：『親近的人不問，問的人不親近。』
夾山住持后說：『我當時在大梅（Damei），失去了一隻眼。』
雪竇（Xuedou）說：『夾山終究不知道當時換得了一隻眼。大梅老漢，當時聽了這話，用棒子一下子趕了出去，不僅劃斷了兩人的葛藤（geteng，比喻糾纏不清的關係），也為天下宗匠做出了榜樣。』
新羅（Silla，古代朝鮮國家）僧人來，師父問：『哪裡人？』僧人說：『想說來處，恐怕招和尚怪責。』師父說：『不可能沒有來處啊。』僧人說：『新羅。』師父說：『又怎麼會怪你呢？』僧人作禮。師父說：『是與不是，知與不知，也只是新羅國里的人。』
有一位僧人，號饒舌昭（Raoshe Zhao），作禮問道：『如何是大梅主？』師父敲繩床示意。饒舌昭說：『既然這樣……』
【English Translation】 English version: When the mind arises, all kinds of dharmas (dharma, all things and phenomena in the universe) arise; when the mind ceases, all kinds of dharmas cease. The mind does not attach to all good and evil to arise, and all dharmas are originally suchness (tathata, suchness, the true state of things).
There was a monk who came from Master Mazu Daoyi. As soon as they met, he walked around the master once, picked up his sitting cloth, and said, 'Right at this moment, neither guest nor host is established.' The master said, 'Who is it that is not established?' The monk walked around the master again. The master said, 'I now guarantee this matter for you, and it will never be false.' The monk bowed. The master said, 'Hum hum (hum hum, mantra), still lacking the host's courtesy.' The monk said, 'Not only me, but all Buddhas are like this.' The master said, 'Hum hum, still lacking the guest's courtesy.' The monk covered his ears and walked out. The master called the Vina (Vina, a position in the monastery, responsible for the discipline and order of the monks) and said, 'Take good care of this monk, he came from Master Mazu.'
Dingshan (Dingshan) and Jiashan (Jiashan) were walking together. During their conversation, Dingshan said, 'Without the Buddha in birth and death, there is no birth and death.' Jiashan said, 'With the Buddha in birth and death, one will not be confused by birth and death.' The argument continued endlessly. The two went up the mountain to ask for a decision on who was closer. After the formalities were completed, Jiashan raised the previous question and asked, 'I don't know which one is closer?' The master said, 'One is close, and one is distant.' Jiashan asked again, 'Which one is closer?' The master said, 'Go and come back tomorrow.' Jiashan asked again the next day. The master said, 'The one who is close does not ask; the one who asks is not close.'
After Jiashan became the abbot, he said, 'I lost one eye when I was at Damei (Damei) back then.'
Xuedou (Xuedou) said, 'Jiashan ultimately did not know that he had exchanged it for one eye back then. The old man Damei, upon hearing this, chased him out with a stick, not only severing the entanglement (geteng, a metaphor for entangled relationships) between the two, but also setting an example for the masters of the world.'
A monk from Silla (Silla, an ancient Korean kingdom) came. The master asked, 'Where are you from?' The monk said, 'I want to say where I come from, but I'm afraid the abbot will blame me.' The master said, 'It's impossible not to have a place of origin.' The monk said, 'Silla.' The master said, 'How would I blame you?' The monk bowed. The master said, 'Whether it is or isn't, whether you know or don't know, you are just a person from the country of Silla.'
There was a monk named Raoshe Zhao (Raoshe Zhao), who bowed and asked, 'What is the master of Damei?' The master knocked on the rope bed to indicate. Raoshe Zhao said, 'In that case...'
聲色一如去也。師云。一如。又一如個甚麼。昭云。某甲今日。方始豁然。師云。如許多時。甚麼處去。昭云。今日全承和尚威光。師云。下去得也。
僧問。和尚初到馬大師處。從甚麼言句中。得入。師顧視少頃云。會么。云不會。師云。須是合他始得。云如何得合他去。師云。須是軌跡絕去。方可合他。云既是軌跡絕去。何須更合。師云。當處具足。不假用心。是軌跡絕處。心意識無我。是合他處。云合他后如何。師云。不假本來面目。云恁么則意識全真。無外物去也。師云。意識若真。自無外物。更欲問誰。僧作禮。
師乃云。雖內外無生。而照用不歇。所以道。無我。無造作。無受者。善惡之業亦不忘。所以千聖共同心。意識亦同。行住坐臥。本無前後。但物物無心去。是名般若波羅蜜多。
僧問。如何是祖師西來意。師云。西來無意。
鹽官云。一個棺木。兩個死漢 玄沙云。鹽官是作家 雪竇云。三個也有。
僧問。如何是佛法大意。師云蒲花柳絮。竹針麻線。
師臨示寂時。示眾云。來莫可抑。去莫可追。
從容間。聞鼯鼠聲。師云。即此物。非他物。善自護持。吾當逝矣。
雪竇云。這漢。生前莽鹵。死後顢頇。即此物非他物。是何物。還有分付
【現代漢語翻譯】 現代漢語譯本 聲色與一如有什麼區別？ 師父說：『一如。』 又問：『什麼是『一如』的真諦？』 昭說：『我今天才開始豁然開朗。』 師父說：『這麼長時間了，你都到哪裡去了？』 昭說：『今天完全承蒙和尚您的威光。』 師父說：『下去吧。』
有僧人問：『和尚您最初到馬大師（Mazu Daoyi，唐代禪師）那裡時，是從什麼言語中得到開悟的？』 師父看了看，過了一會兒說：『明白了嗎？』 僧人說：『不明白。』 師父說：『必須與他相合才能明白。』 僧人問：『如何才能與他相合呢？』 師父說：『必須斷絕一切軌跡，才可以與他相合。』 僧人說：『既然已經斷絕一切軌跡，又何須再相合呢？』 師父說：『當下具足，不假用心，這就是斷絕軌跡之處。心意識無我，這就是與他相合之處。』 僧人問：『與他相合之後如何呢？』 師父說：『不假本來面目。』 僧人說：『這樣說來，就是意識完全真實，沒有外物存在了？』 師父說：『意識如果真實，自然沒有外物，還想問誰呢？』 僧人行禮。
師父於是說：『雖然內外沒有生滅，但覺照和作用卻不停止。所以說，無我，無造作，無受者，善惡之業也不會被遺忘。所以千聖共同一心，意識也相同。行住坐臥，本來沒有前後之分，只要對萬物沒有執著的心，就叫做般若波羅蜜多（Prajnaparamita，通過超越性的智慧達到解脫）。』
有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？』 師父說：『西來無意。』
鹽官（Yanguan，人名）說：『一個棺木，兩個死人。』 玄沙（Xuansha，人名）說：『鹽官是內行。』 雪竇（Xuedou，人名）說：『三個也有。』
有僧人問：『什麼是佛法大意？』 師父說：『蒲花柳絮，竹針麻線。』
師父臨近圓寂時，對眾人說：『來不可抑制，去不可追逐。』
在從容之間，聽到鼯鼠的聲音，師父說：『就是此物，不是他物，好好守護自己，我將要離去了。』
雪竇說：『這人，生前粗魯，死後糊塗。『即此物非他物』，是什麼物？還有什麼遺言？』
English version What is the difference between sound, form, and suchness (一如, Yiru)? The master said, 'Suchness.' He further asked, 'What is the true meaning of 'Suchness'?' Zhao said, 'I have just begun to understand today.' The master said, 'Where have you been all this time?' Zhao said, 'Today, I completely owe it to your venerable light, Master.' The master said, 'Go down.'
A monk asked, 'When you first arrived at Master Mazu's (馬大師, Mazu Daoyi, a Chan master of the Tang Dynasty) place, from what words did you gain enlightenment?' The master looked around for a moment and said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'You must be in accord with him to understand.' The monk asked, 'How can I be in accord with him?' The master said, 'You must cut off all traces to be in accord with him.' The monk said, 'Since all traces have been cut off, why is it necessary to be in accord?' The master said, 'It is complete in the present moment, without the need for deliberate effort. This is where traces are cut off. The mind-consciousness is without self; this is where you are in accord with him.' The monk asked, 'What happens after being in accord with him?' The master said, 'There is no need for the original face.' The monk said, 'In that case, is it that consciousness is completely true, and there are no external objects?' The master said, 'If consciousness is true, there are naturally no external objects. Who else do you want to ask?' The monk bowed.
The master then said, 'Although there is no arising or ceasing internally or externally, the illumination and function do not cease. Therefore, it is said, there is no self, no creation, no receiver, and the karma of good and evil is not forgotten. Therefore, the thousand sages share the same mind, and consciousness is also the same. Walking, standing, sitting, and lying down have no before or after. Only by having no clinging mind towards all things is it called Prajnaparamita (般若波羅蜜多, Prajnaparamita, reaching liberation through transcendent wisdom).'
A monk asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意, Bodhidharma's intention in coming from the West, the true intention of Bodhidharma coming to China from the West)?' The master said, 'Coming from the West with no intention.'
Yanguan (鹽官, Yanguan, a person's name) said, 'One coffin, two dead men.' Xuansha (玄沙, Xuansha, a person's name) said, 'Yanguan is an expert.' Xuedou (雪竇, Xuedou, a person's name) said, 'There are also three.'
A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Cattail flowers and willow catkins, bamboo needles and hemp threads.'
When the master was about to enter parinirvana, he said to the assembly, 'Coming cannot be suppressed, going cannot be pursued.'
In a composed manner, hearing the sound of a flying squirrel, the master said, 'It is this thing, not another thing. Take good care of yourselves. I am about to depart.'
Xuedou said, 'This man was reckless in life and muddleheaded in death. 'It is this thing, not another thing.' What is this thing? Are there any last words?'
【English Translation】 English translation line 1 English translation line 2
處也無。有般漢。不能截斷腳跟。只管道。貪程太速。
杭州鹽官齋安國師(凡二)
海門郡。李氏子也。示眾云。虛空為鼓。須彌為槌。甚麼人打得。眾無對。
南泉云。王老師。不打這破鼓。
法眼云。王老師不打 雪竇云。打者甚多。聽者極少。且道。誰是解打者。莫謗鹽官好。南泉道。王老師。不打這破鼓。法眼道。王老師不打。兩個既不奈何。一個更是𢣾㦬 又云。王老師不打。還肯得諸方也無。自代云。千年田八百主。
師一日。喚侍者。將犀牛扇子來。者云。破也。師云。扇子既破。還我犀牛兒來。
投子云。不辭將出。恐頭角不全。
雪竇云。我要不全底頭角 石霜代云。若還和尚。即無也。
雪竇云。犀牛兒猶在 保福代云。和尚年尊。別請人好。
雪竇云。可惜勞而無功 資福代。作圓相。于中書牛字。
雪竇云。適來何不將出。
遂拈云。若要清風再復。頭角重生。請諸禪客。下一轉語。乃問。扇子既破。還我犀牛兒來。時有僧出雲。大眾參堂去。師喝云。拋鉤釣鯤鯨。釣得個蝦䗫。
云居舜云。侍者當時。若見道扇子既破。還我犀牛兒來。便向他道已飏在榼𣜂堆頭了也。
京兆府章敬懷惲禪師(凡六)
【現代漢語翻譯】 現代漢語譯本： 無處可尋覓。有這麼一些人啊，不能截斷腳跟，只說，『貪圖路程太快了』。
杭州鹽官齋安國師（共二則）
海門郡人，姓李。他向大眾開示說：『虛空為鼓，須彌山（Mount Sumeru）為槌，什麼人能敲得響？』大眾無言以對。
南泉禪師說：『王老師，我不敲這破鼓。』
法眼禪師說：『王老師不敲。』雪竇禪師說：『敲的人很多，聽的人極少。』那麼，誰是懂得敲的人呢？不要誹謗鹽官禪師啊。南泉禪師說，『王老師，我不敲這破鼓。』法眼禪師說，『王老師不敲。』這兩個既然都無可奈何，一個就更顯得侷促不安了。又說，『王老師不敲，難道能被各方認可嗎？』自作回答說：『千年田，八百主。』
安國師有一天，叫侍者：『把犀牛扇子拿來。』侍者說：『破了。』安國師說：『扇子既然破了，還我犀牛來。』
投子禪師說：『不是不肯拿出來，恐怕頭角不全。』
雪竇禪師說：『我要不全的頭角。』石霜禪師代答說：『如果還是和尚，就沒有了。』
雪竇禪師說：『犀牛還在。』保福禪師代答說：『和尚您年事已高，還是請別人吧。』
雪竇禪師說：『可惜勞而無功。』資福禪師代答：畫一個圓相，在中間寫個『牛』字。
雪竇禪師說：『剛才為什麼不拿出來？』
於是拈起話頭說：『若要清風再現，頭角重生，請各位禪客，下一轉語。』於是問：『扇子既然破了，還我犀牛來。』當時有個僧人出來說：『大眾參堂去。』安國師呵斥道：『拋鉤釣鯤鯨（Kun whale），卻釣到個蝦䗫（small shrimp）。』
云居舜禪師說：『侍者當時，如果見到（安國師）說「扇子既然破了，還我犀牛來」，就應該對他說「已經丟在榼𣜂（ke qie）堆頭了」。』
京兆府章敬懷惲禪師（共六則）
【English Translation】 English version: Nowhere to be found. There are some people who cannot cut off their heels and only say, 'Being too greedy for speed on the journey.'
National Teacher Zhai An of Yanguan in Hangzhou (two cases)
A man from Haimen Prefecture, surnamed Li. He instructed the assembly, saying, 'Empty space is the drum, Mount Sumeru (Mount Sumeru) is the mallet. Who can strike it?' The assembly was speechless.
Nanquan (Nanquan) said, 'Teacher Wang, I won't beat this broken drum.'
Fayan (Fayan) said, 'Teacher Wang doesn't beat it.' Xuedou (Xuedou) said, 'Many strike it, but few listen.' Then, who is the one who understands how to strike? Don't slander Yanguan (Yanguan). Nanquan said, 'Teacher Wang, I won't beat this broken drum.' Fayan said, 'Teacher Wang doesn't beat it.' Since these two are helpless, one seems even more uneasy. He also said, 'Teacher Wang doesn't beat it, can it be recognized by all sides?' He answered himself, 'A thousand-year field, eight hundred owners.'
One day, the National Teacher called the attendant, 'Bring the rhinoceros fan.' The attendant said, 'It's broken.' The National Teacher said, 'Since the fan is broken, return the rhinoceros to me.'
Touzi (Touzi) said, 'It's not that I'm unwilling to take it out, but I'm afraid the horns are incomplete.'
Xuedou said, 'I want the incomplete horns.' Shishuang (Shishuang) replied on his behalf, 'If it's still a monk, then there is none.'
Xuedou said, 'The rhinoceros is still here.' Baofu (Baofu) replied on his behalf, 'Venerable Monk, you are old, please ask someone else.'
Xuedou said, 'It's a pity that the effort is in vain.' Zifu (Zifu) replied on his behalf: draw a circle, and write the character 'cow' in the middle.
Xuedou said, 'Why didn't you take it out just now?'
Then he picked up the topic and said, 'If you want the clear breeze to reappear and the horns to be reborn, please, Zen travelers, give a turning word.' Then he asked, 'Since the fan is broken, return the rhinoceros to me.' At that time, a monk came out and said, 'The assembly goes to the meditation hall.' The National Teacher scolded, 'Casting a hook to fish for Kun whales (Kun whale), but catching a small shrimp (small shrimp).'
Yunju Shun (Yunju Shun) said, 'At that time, if the attendant saw (the National Teacher) say "Since the fan is broken, return the rhinoceros to me", he should have said to him, "It has already been thrown on the ke qie (ke qie) heap." '
Zen Master Huai Yun of Zhangjing in Jingzhao Prefecture (six cases in total)
泉州同安謝氏子也。示眾云。至理亡言。時人不悉。強習他事。以為功能。不知自性。元非塵境。是個微妙大解脫門。所有鑑覺。不染不礙。如是光明。未曾休廢。曩劫至今。固無變易。猶如日輪。遠近斯照。雖及眾色。不與一切和合。靈燭妙明。非假煅煉。為不了故。取於物像。但如捏目。妄起空花。徒自疲勞。枉經塵劫。若能返照。無第二人。舉措施為。不虧實相。
麻谷來。繞師三匝。振錫一下。卓然而立。師云。是是。
谷到南泉。亦如是。泉云。不是不是。谷云。章敬道是。和尚因甚。道不是。泉云。章敬即是。是汝不是。此是風力所轉。終成敗壞。
大溈喆云。章敬道是。落在麻谷彀中。南泉道不是。亦落在麻谷彀中。大偽即不然。忽有人。持錫繞繩床三匝。振錫一下。卓然而立。但向他道。未到這裡。與你三十棒了也。
百丈和尚遣一僧來。囑之云。你去。待伊上堂。即出展坐具禮拜了。將伊一隻鞋。以袖拂卻上塵。倒覆向下。其僧一依指教。師云。老僧罪過。
師有小師。遊方歸。師問。汝離吾此間。多少時耶。云自離和尚。將及八載。師云。辨得個甚麼事。小師于地上。劃一圓相。師云。只這個。更有在。小師劃破圓相。便作禮。師云。不是不是。
【現代漢語翻譯】 現代漢語譯本 泉州同安謝氏之子。他向大眾開示說：『至高的真理無法用言語表達，現在的人不明白這個道理，卻努力學習其他的事情，認為那是有用的技能。他們不知道自性原本就不是塵世的境界，而是一個微妙的大解脫之門。所有的覺知，都不受污染，也沒有任何阻礙。這樣的光明，從未停止過，從過去到現在，本來就沒有改變。就像太陽一樣，無論遠近都能照耀到。雖然照到各種顏色，但並不與任何事物混合。靈妙的光明，不是通過鍛鍊得來的。因為不明白這個道理，所以從外物中尋求形象。這就像揉眼睛，妄想看到空中的花朵一樣，只是徒勞地讓自己疲憊，白白地經歷塵世的劫難。如果能夠反過來觀照自性，就會發現沒有第二個人。所有的行為舉止，都不會偏離真實的相狀。』 麻谷禪師來拜訪，繞著老師轉了三圈，搖了一下錫杖，然後直直地站立。老師說：『是，是。』 麻谷禪師到南泉普愿禪師那裡，也做了同樣的舉動。南泉禪師說：『不是，不是。』麻谷禪師問：『章敬禪師說「是」，為什麼和尚您卻說「不是」呢？』南泉禪師說：『章敬禪師說的是對的，但你卻不對。這只是風力所轉動的，終究會敗壞。』 大溈喆禪師說：『章敬禪師說「是」，是落入了麻谷禪師的圈套。南泉禪師說「不是」，也是落入了麻谷禪師的圈套。我大溈禪師卻不是這樣。如果有人拿著錫杖繞著我的繩床轉三圈，搖一下錫杖，然後直直地站立，我就直接對他說：『還沒到那個境界，先給你三十棒再說！』 百丈懷海禪師派一個僧人來拜訪，囑咐他說：『你去了之後，等他上堂說法的時候，你就出去鋪開坐具，行禮拜。然後拿起他的一隻鞋子，用袖子拂去上面的灰塵，再倒過來放下去。』那個僧人按照百丈禪師的指示去做。老師說：『老僧我犯了罪過。』 老師有個小徒弟，外出遊歷回來。老師問：『你離開我這裡，有多長時間了？』小徒弟說：『自從離開和尚您，將近八年了。』老師問：『你領悟了什麼？』小徒弟在地上畫了一個圓圈。老師說：『只有這個嗎？還有更深的嗎？』小徒弟劃破了圓圈，然後行禮。老師說：『不是，不是。』
【English Translation】 English version A son of the Xie family from Tong'an, Quanzhou. He addressed the assembly, saying: 'The ultimate truth is beyond words, but people nowadays do not understand this. They strive to learn other things, thinking they are useful skills. They do not know that the self-nature is originally not a realm of dust, but a subtle gate of great liberation. All awareness is unpolluted and unobstructed. Such light has never ceased, and from the past until now, it has never changed. It is like the sun, shining on both near and far. Although it reaches all colors, it does not mix with anything. The spiritual light is wondrous and bright, not obtained through cultivation. Because they do not understand this, they seek images from external things. This is like rubbing one's eyes and falsely seeing flowers in the air, only tiring oneself in vain and pointlessly experiencing kalpas of dust. If one can turn inward and illuminate the self-nature, one will find that there is no second person. All actions and behaviors will not deviate from the true form.' Magu (Ma-ku, a Zen monk) came and circled the teacher three times, shook his staff once, and stood upright. The teacher said, 'Yes, yes.' Magu (Ma-ku, a Zen monk) went to Nanquan (Nan-ch'üan, a Zen master). He did the same thing. Nanquan (Nan-ch'üan, a Zen master) said, 'No, no.' Magu (Ma-ku, a Zen monk) said, 'Zhangjing (Chang-ching, a Zen master) said yes, why does the master say no?' Nanquan (Nan-ch'üan, a Zen master) said, 'Zhangjing (Chang-ching, a Zen master) is right, but you are not. This is turned by the force of the wind and will eventually decay.' Dawei Zhe (Ta-wei Che, a Zen master) said, 'Zhangjing (Chang-ching, a Zen master)'s saying 'yes' falls into Magu (Ma-ku, a Zen monk)'s trap. Nanquan (Nan-ch'üan, a Zen master)'s saying 'no' also falls into Magu (Ma-ku, a Zen monk)'s trap. But I, Dawei (Ta-wei, a Zen master), am not like that. If someone holds a staff, circles my rope bed three times, shakes the staff once, and stands upright, I will just say to him, 'You haven't reached here yet, I'll give you thirty blows first!' Baizhang (Pai-chang, a Zen master) sent a monk to come. He instructed him, saying, 'You go, and when he ascends the platform, you go out, spread out your sitting cloth, and bow. Then take one of his shoes, dust it off with your sleeve, and turn it upside down.' The monk did as he was instructed. The teacher said, 'This old monk has committed a sin.' The teacher had a young disciple who returned from traveling. The teacher asked, 'How long have you been away from me?' The young disciple said, 'It has been almost eight years since I left you, Master.' The teacher asked, 'What have you realized?' The young disciple drew a circle on the ground. The teacher said, 'Only this? Is there anything deeper?' The young disciple broke the circle and bowed. The teacher said, 'No, no.'
僧問。四大五蘊身中。那個是本來佛性。師召僧。僧應諾。師良久云。汝無佛性。
僧問。心法雙忘。指歸何處。師云。郢人無污。徒勞運斤。
幽州盤山寶積禪師(凡十)
在馬大師會下。一日出街持缽。忽見一客人買肉。謂屠者曰。精底割一斤來。屠者放下刀。叉手云。長史那個不是精底。師於此有省。
后一日。見人舁喪。歌郎振鈴云。紅輪決定沉西去。未委魂靈往那方。幕下孝子哭云。哀哀。師即大悟。踴躍而歸。馬祖印其所證。
示眾云。心若無事。萬法不生。意絕玄微。纖塵何立。道本無體。因道而立名。道本無名。因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤極則。向上一路。千聖不傳。學者勞形。如猿捉影。
瑯瑘覺云。上來講贊。無限良因。
示眾云。夫大道無中。復誰先後。長空絕跡。何用稱量。空既如斯。道復何說。
示眾云。夫心月孤圓。光吞萬象。光非照境。境亦非存。光境俱忘。復是何物。禪客。譬如擲劍揮空。莫論及之不及。斯乃空輪絕跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。
示眾云。禪客。可中學道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕
【現代漢語翻譯】 現代漢語譯本： 僧人問：『四大（地、水、火、風）五蘊（色、受、想、行、識）之身中，哪個是本來佛性？』 禪師叫了一聲僧人。僧人應諾。禪師過了很久說：『你沒有佛性。』
僧人問：『心法雙雙忘卻，最終歸向何處？』 禪師說：『郢地的人沒有沾染污垢，白白地費力運用斧頭。』
幽州盤山寶積禪師（共十則）
在馬祖（Mazu，禪宗大師）門下。一天外出到街上托缽乞食，忽然看見一個客人買肉，對屠夫說：『把精瘦的割一斤來。』 屠夫放下刀，拱手說：『長官，哪一塊不是精瘦的？』 禪師因此有所領悟。
後來有一天，看見有人抬著喪葬隊伍，唱喪歌的人搖著鈴鐺唱道：『紅日必定要向西邊沉落，不知魂靈將往哪個方向？』 幕下的孝子哭著說：『哀哀。』 禪師當下大悟，跳躍著回去。馬祖印證了他的證悟。
開示大眾說：『心若沒有事，萬法就不會產生。意念斷絕玄妙精微，纖細的塵埃又如何立足？道本來沒有本體，因為道才建立名稱。道本來沒有名字，因為名稱才得到稱號。如果說即心即佛，現在還沒有進入玄妙精微的境界。如果說非心非佛，仍然是指著軌跡的極致。向上的一條路，歷代聖人都不傳授，學習的人徒勞費力，就像猿猴捉影子。』
瑯玡覺（Langye Jue，禪師名號）說：『上面所講的讚歎，有無限的良好因緣。』
開示大眾說：『大道沒有中心，又哪裡有先後？廣闊的天空沒有痕跡，哪裡用得著稱量？空既然是這樣，道又有什麼可說的呢？』
開示大眾說：『心如明月般孤寂而圓滿，光明吞沒萬象。光明不是照耀外境，外境也不是真實存在。光明和外境都忘卻了，又是什麼呢？』 禪客，譬如投擲劍揮向天空，不要議論及與不及。這就是空輪斷絕痕跡，劍刃沒有虧損。如果能夠這樣，心心無知，全心就是佛，全佛就是人，人佛沒有差異，這才算是得道了。
開示大眾說：『禪客，可以學習道，像大地托著山，不知道山的孤高峻峭；像石頭包含著玉，不知道玉的沒有瑕疵。
【English Translation】 English version: A monk asked: 'Within this body of the Four Great Elements (earth, water, fire, wind) and Five Aggregates (form, sensation, perception, volition, consciousness), which is the original Buddha-nature?' The Zen master called out to the monk. The monk responded. After a long pause, the Zen master said: 'You have no Buddha-nature.'
A monk asked: 'When both mind and dharma are forgotten, where does one ultimately return?' The Zen master said: 'The people of Ying have no defilement, so it is futile to wield the axe.'
Zen Master Panshan Baoji (Treasure Accumulation) of Youzhou (Ten Cases)
He was under the tutelage of Mazu (a Zen master). One day, he went out into the street to beg for alms. Suddenly, he saw a customer buying meat, saying to the butcher: 'Cut a pound of the leanest meat.' The butcher put down his knife, clasped his hands, and said: 'Sir, which piece isn't lean?' The Zen master had an awakening from this.
Later, one day, he saw people carrying a funeral procession. The singer of dirges rang a bell and sang: 'The red sun is certain to sink in the west, but I don't know where the soul will go.' The filial son under the curtain cried: 'Alas, alas.' The Zen master had a great enlightenment at that moment, and he leaped for joy and returned. Mazu confirmed his realization.
He instructed the assembly, saying: 'If the mind has no affairs, the myriad dharmas will not arise. If intention is cut off from the mysterious and subtle, how can the slightest dust stand? The Dao originally has no substance; it is because of the Dao that names are established. The Dao originally has no name; it is because of names that titles are obtained. If you say that the mind is Buddha, you have not yet entered the realm of the mysterious and subtle. If you say that the mind is not Buddha, you are still pointing to the ultimate trace. The path upwards is not transmitted by the thousand sages. Students labor in vain, like monkeys grasping at shadows.'
Langye Jue (a Zen master's name) said: 'The praises spoken above have limitless good causes.'
He instructed the assembly, saying: 'The Great Dao has no center; where then is there before or after? The vast sky has no traces; what need is there for measurement? Since emptiness is like this, what is there to say about the Dao?'
He instructed the assembly, saying: 'The mind is like a solitary, round moon, its light swallowing the myriad phenomena. The light does not illuminate the external realm, nor does the external realm truly exist. When both light and realm are forgotten, what is it?' Zen practitioners, it is like throwing a sword into the sky; do not discuss whether it reaches or not. This is the empty wheel cutting off traces, the sword's edge without flaw. If you can be like this, mind after mind without knowledge, the whole mind is Buddha, the whole Buddha is man, man and Buddha are not different; only then is it the Dao.'
He instructed the assembly, saying: 'Zen practitioners, you can learn the Dao like the earth supporting a mountain, not knowing the mountain's solitary height; like a stone containing jade, not knowing the jade's flawlessness.'
。若能如是。是真出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀。道絕無生。大智非名。真空無跡。真如凡聖。皆是夢言。佛及眾生。併爲增語。直須自看。無人替代。
示眾云。三界無法。何處求心。四大本空。佛依何住。璇機不動。寂爾亡言。覿面相呈。更無餘事。
師臨示寂時。謂眾云。還有人。邈得吾真么。眾皆寫呈。不契師意。普化出云。某甲邈得。師云。試呈似老僧看。化打筋斗而出。師云。這廝兒。向後甚處。掣風顛去。
保福展云。普化掣顛不少。盤山丑拙尤多。
婺州五泄山靈默禪師(凡一)
毗陵宣氏子。師問石頭。一言相契即住。一言不契即去。頭據坐。師拂袖便行。頭召云阇梨。師回首。頭云。從生至老。只是這個。回頭轉腦作甚麼。師忽然契悟。遂拗折拄杖(洞山落髮師也)。
洞山云。當時不是五泄先師。也大難承當。雖然如是。猶涉途在 翠巖芝云。石頭據坐。五泄回首。石頭召他。卻成多事 云峰悅云。大小石頭。坐不定。把不住。似這般擔板漢。放去便休。又喚回。被伊搽糊一上。道我向這裡。有個悟處。驢年夢見么。
蒲州麻谷寶徹禪師(凡七)
師與丹霞遊山。見水中魚。以手指示
【現代漢語翻譯】 現代漢語譯本：如果能夠像這樣，才是真正的出家。所以導師說：『法本身並不互相妨礙，過去、現在、未來三世也是這樣。』無所作為、無所事事的人，仍然被金鎖束縛。因此，靈源獨自閃耀，道超越了生滅，大智慧無法用名相來表達，真空沒有痕跡，真如、凡夫、聖人，都只是夢中的言語，佛和眾生，都是多餘的說法。直接自己去看，沒有人可以替代。
開示大眾說：『三界之中沒有實在的法，到哪裡去求心？四大原本是空，佛又依靠什麼而住？』璇璣不停地運轉，寂靜無聲，面對面地呈現，沒有其他的事情。
禪師臨近圓寂時，對大眾說：『還有人能描摹出我的真面目嗎？』大眾都寫出來呈上，但不符合禪師的心意。普化出來說：『我能描摹。』禪師說：『試著呈現給老僧看看。』普化打個觔斗而出。禪師說：『這個傢伙，以後會到什麼地方，像風一樣癲狂地跑去？』
保福說：『普化的癲狂還算少的，盤山的醜陋笨拙就更多了。』
婺州五泄山靈默禪師(凡一)
毗陵宣氏的兒子。禪師問石頭：『一句話相契合就留下，一句話不契合就離開。』石頭坐在那裡不動。禪師拂袖便走。石頭叫道：『阇梨（梵語，意為親教師）。』禪師回頭。石頭說：『從生到老，只是這個。回頭轉腦做什麼？』禪師忽然領悟，於是折斷了拄杖（洞山是靈默禪師落髮時的師父）。
洞山說：『當時如果不是五泄先師，也很難承擔。雖然這樣，仍然還在路上。』翠巖芝說：『石頭據坐，五泄回頭，石頭叫他，反而成了多事。』云峰悅說：『大小石頭，坐不定，把不住，像這種死板的人，放走了就算了，又叫回來，被他塗抹一番，說我在這裡，有個領悟的地方。驢年才能夢見啊？』
蒲州麻谷寶徹禪師(凡七)
禪師與丹霞一起遊山，看見水中的魚，用手指著。
【English Translation】 English version: If one can be like this, that is true renunciation. Therefore, the teacher said, 'The Dharma itself does not obstruct each other, and the three periods of time (past, present, and future) are also like this.' Those who are inactive and do nothing are still bound by golden chains. Therefore, the spiritual source shines alone, the Tao transcends birth and death, great wisdom cannot be expressed by names and forms, the true emptiness has no traces, and true suchness, ordinary beings, and sages are all just words in a dream. Buddhas and sentient beings are all superfluous statements. You must look for yourself directly; no one can replace you.
He addressed the assembly, saying, 'In the three realms, there is no real Dharma; where can one seek the mind? The four great elements are originally empty; what does the Buddha rely on to dwell?' The celestial pivot revolves without ceasing, silent and without words, presenting itself face to face, with nothing else to do.
When the Master was about to enter Parinirvana, he said to the assembly, 'Is there anyone who can depict my true likeness?' The assembly all wrote and presented their depictions, but none matched the Master's intention. Puhua came forward and said, 'I can depict it.' The Master said, 'Try to present it to this old monk.' Puhua did a somersault and went out. The Master said, 'This fellow, where will he go in the future, running away madly like the wind?'
Baofu said, 'Puhua's madness is still little; Panshan's ugliness and clumsiness are even more.'
Chan Master Lingmo of Wuxie Mountain in Wuzhou (Total: 1)
He was the son of the Xuan family in Piling. The Master asked Shitou (meaning 'Stone Head'): 'If one word is in accord, I will stay; if one word is not in accord, I will leave.' Shitou sat there. The Master flicked his sleeve and left. Shitou called out, 'Jali (Sanskrit, meaning 'teacher').' The Master turned his head. Shitou said, 'From birth to old age, it is just this. What is the use of turning your head?' The Master suddenly had an awakening and broke his staff (Dongshan was the Master who tonsured Lingmo).
Dongshan said, 'If it were not for the former Master Wuxie at that time, it would have been very difficult to bear. Although it is like this, he is still on the road.' Cuiyan Zhi said, 'Shitou sat there, Wuxie turned his head, and Shitou called him, which became superfluous.' Yunfeng Yue said, 'Big and small Shitou, unable to sit still, unable to hold on. Like this kind of rigid person, let him go and be done with it, but he called him back, and he smeared it all over, saying that I have a place of enlightenment here. When will you dream of it, in the year of the donkey?'
Chan Master Magu Bao Che of Puzhou (Total: 7)
The Master was traveling in the mountains with Danxia when he saw fish in the water and pointed at them with his finger.
丹霞。霞雲。天然天然。師休去。
至來日。又問丹霞。昨日意作么生。霞放身作臥勢。師云。蒼天蒼天。
師問臨濟。大悲千手眼。那個是正眼。濟云。大悲千手眼。作么生是正眼。速道速道。師拽濟下繩床。卻坐。濟起云。不審。師擬議。濟便喝。拽下繩床。卻坐。師出去。
達觀穎云。諸禪德。二尊宿如此。且道怎生。今時人總道。照用同時。照甚麼碗。一切人。只解自騎馬去捉賊。自持刀去殺賊。此二人。便能騎賊馬捉賊。奪賊鏘殺賊。雖然如是。臨濟雖是得便宜。卻是落便宜。
師與南泉二三人。去謁徑山。路逢一婆子。乃問。徑山路。向甚麼處去。婆云。驀直去。師云。前頭水深。還過得么。云不濕腳。又問。上岸稻。得與么好。下岸稻。得與么怯。云總被螃蟹吃了也。師云。禾好香。婆云。沒氣息。又問。婆住在甚處。云只在這裡。三人至店。婆煎茶一瓶。攜盞三隻。乃云。和尚有神通者。即喫茶。三人相顧間。婆云。看老朽。自逞神通去也。拈盞傾茶便行。
師坐帳內。以手巾蓋卻頭。披雲和尚來見。便作哭聲。良久出去。法堂上。繞繩床一匝。
卻入來。撥開帳。見師去卻手巾而坐。披雲云。死中得活。萬中無一。師下床。作抽坐具勢。云把住云。前死後活
【現代漢語翻譯】 現代漢語譯本 丹霞（人名）。霞雲（地名）。天然天然。師父你休息去吧。 到了第二天，老師又問丹霞：『昨天你的意思是怎樣？』丹霞就放倒身體，做出躺臥的姿勢。老師說：『蒼天啊蒼天。』 老師問臨濟（人名）：『大悲千手眼（觀音菩薩的形象），哪個是正眼？』臨濟說：『大悲千手眼，怎麼才是正眼？快說快說！』老師把臨濟從繩床上拽下來，自己卻坐了上去。臨濟起身說：『不明白。』老師剛要說話，臨濟就大喝一聲，把老師從繩床上拽下來，自己卻坐了上去。老師走了出去。 達觀穎（人名）說：『各位禪德，這兩位尊宿這樣做，到底是怎麼回事？現在的人總說，照和用是同時的。照什麼碗？所有的人，只懂得自己騎馬去捉賊，自己拿刀去殺賊。這兩個人，就能騎著賊的馬去捉賊，奪了賊的刀去殺賊。雖然是這樣，臨濟雖然佔了便宜，卻是落入了便宜。』 老師和南泉（人名）等兩三個人，去拜訪徑山（地名）。路上遇到一個老婦人，就問：『去徑山的路，往哪裡走？』老婦人說：『一直往前走。』老師說：『前面水深，還能過去嗎？』老婦人說：『不會濕腳。』又問：『岸上的稻子，長得這麼好，水邊的稻子，長得這麼弱？』老婦人說：『都被螃蟹吃了。』老師說：『稻子好香啊。』老婦人說：『沒有氣息。』又問：『老人家住在哪裡？』老婦人說：『就在這裡。』三個人到了店裡，老婦人煎了一壺茶，拿了三隻茶杯，就說：『和尚有神通的，就喝茶。』三個人互相看著，老婦人說：『看我老朽，自己逞神通去。』拿起茶杯倒了茶就走了。 老師坐在帳篷里，用手巾蓋住頭。披雲和尚（人名）來拜見，就哭了起來。過了很久才出去，在法堂上，繞著繩床走了一圈。 又走進來，撥開帳篷，看見老師拿掉手巾坐著。披雲說：『死中得活，萬中無一。』老師下床，做出要抽坐具的姿勢，披雲抓住說：『前死後活。』
【English Translation】 English version Danxia (name). Xiayun (place name). Natural, natural. Master, you should rest. The next day, the master asked Danxia again: 'What did you mean yesterday?' Danxia lay down, making a lying posture. The master said: 'Oh heavens, oh heavens.' The master asked Linji (name): 'The Great Compassion with a Thousand Hands and Eyes (image of Avalokiteśvara), which is the true eye?' Linji said: 'The Great Compassion with a Thousand Hands and Eyes, what is the true eye? Speak quickly, speak quickly!' The master pulled Linji off the rope bed and sat down himself. Linji got up and said: 'I don't understand.' As the master was about to speak, Linji shouted loudly, pulled the master off the rope bed, and sat down himself. The master walked out. Daguan Ying (name) said: 'All you Chan practitioners, what is going on with these two venerable ones doing this? People nowadays always say that illumination and function are simultaneous. Illuminating what bowl? All people only know how to ride their own horses to catch thieves, and wield their own knives to kill thieves. These two people can ride the thief's horse to catch the thief, and seize the thief's knife to kill the thief. Although it is like this, although Linji has gained an advantage, he has fallen into an advantage.' The master and Nanquan (name) and two or three others went to visit Jingshan (place name). On the way, they met an old woman and asked: 'Which way to go to Jingshan?' The old woman said: 'Go straight ahead.' The master said: 'The water is deep ahead, can we still cross?' The old woman said: 'Your feet won't get wet.' He also asked: 'The rice on the bank grows so well, the rice by the water is so weak?' The old woman said: 'They have all been eaten by crabs.' The master said: 'The rice smells so good.' The old woman said: 'There is no fragrance.' He also asked: 'Where does the old woman live?' The old woman said: 'Right here.' The three people arrived at the shop, the old woman brewed a pot of tea, took three teacups, and said: 'The monks who have supernatural powers, drink tea.' The three people looked at each other, the old woman said: 'Watch me, old and decrepit, show off my supernatural powers.' She picked up the teacup, poured tea, and left. The master sat in the tent, covering his head with a towel. The monk Piyun (name) came to visit and began to cry. After a long time, he went out and walked around the rope bed in the Dharma hall. Then he came in, opened the tent, and saw the master sitting with the towel removed. Piyun said: 'To gain life from death, one in ten thousand is possible.' The master got off the bed, making a gesture to pull the sitting mat, Piyun grabbed it and said: 'Life after death.'
。你還甘么。師云。甘即甚甘。阿師堪作甚麼。云推師向一邊云。知道前言不副后語。
師使扇次。僧問。風性常動。無處不周。和尚為甚麼。卻使扇。師云。你只知風性常動。且不知無處不周。云作么生是無處不周底道理。師卻搖扇。僧作禮。師云。無用處師僧。著得一萬個。有甚麼益。
師問僧。甚處來。僧云。不審。師再問。僧珍重。師下繩床搊住云。這個師僧。問著便作佛法祇對。云大似無眼。師放手云。放汝命。通汝氣。僧作禮。師復搊住。僧掣肘便行。師云。休將三歲竹。擬比萬年松。
師問僧。甚處來。云漳州。師云。彼中瘴氣。近日如何。云極盛。師云。阇梨因甚卻無事。云某甲是冬月過。師云。何處得盛。
石鞏云。語即是。理即未是。
聯燈會要卷第四 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第五
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第六世
江西馬祖道一禪師法嗣
汾陽大達無業國師(凡五)
商州上洛杜氏子。初參馬大師。問三乘教理。粗亦研窮。嘗聞禪宗。即心是佛。實未明瞭。乞和尚慈悲指示。大師云。只你不了底心是。更無別物。迷即眾生。悟即是佛。如拳作掌。如掌作
【現代漢語翻譯】 現代漢語譯本： 僧人問：『你還想吃什麼嗎？』
禪師說：『想吃就是很想吃。』
僧人問：『阿師（對僧人的尊稱）能做什麼？』
僧人推開禪師說：『知道你前面說的話和後面說的不一樣。』 禪師搖著扇子，僧人問：『風的性質是常動的，無處不在。和尚（對禪師的尊稱）為什麼還要用扇子？』
禪師說：『你只知道風的性質是常動的，卻不知道無處不在的道理。』
僧人問：『怎樣才是無處不在的道理？』
禪師又搖了搖扇子。僧人行禮。禪師說：『沒用的師僧，來一萬個也沒什麼用。』 禪師問僧人：『從哪裡來？』
僧人回答：『不知道。』
禪師又問了一遍。僧人說：『珍重。』
禪師走下繩床抓住僧人說：『這個師僧，一問就用佛法來應對。』
僧人說：『好像沒有眼睛一樣。』
禪師放開手說：『放你一條生路，讓你通口氣。』
僧人行禮。禪師又抓住他。僧人抽回胳膊就走。禪師說：『不要拿三歲的竹子，比作萬年的松樹。』 禪師問僧人：『從哪裡來？』
僧人回答：『漳州。』
禪師說：『那裡的瘴氣，最近怎麼樣？』
僧人回答：『很嚴重。』
禪師說：『阇梨（梵語，意為親教師）為什麼沒事？』
僧人回答：『我是冬天經過的。』
禪師說：『哪裡來的嚴重？』 石鞏說：『說的是，理還不透徹。』 聯燈會要卷第四 卍新續藏第 79 冊 No. 1557 聯燈會要 聯燈會要卷第五 住在泉州崇福禪寺的嗣祖比丘（佛教出家男子）悟明 收集 南嶽下第六世 江西馬祖道一禪師法嗣 汾陽大達無業國師（凡五） 商州上洛杜氏之子。最初參拜馬大師（馬祖道一禪師）。問及三乘（聲聞乘、緣覺乘、菩薩乘）教理，粗略地也研究窮盡了。曾經聽聞禪宗的『即心是佛』，但實際上並不明白。懇請和尚慈悲指示。大師說：『就是你不明白的心。』
『更沒有別的東西。迷惑就是眾生，覺悟就是佛。』
『如同拳頭變成手掌，如同手掌變成拳頭。』
【English Translation】 English version: A monk asked: 'Do you want anything else?' The Zen master said: 'Wanting is wanting very much.' The monk asked: 'What can Acharya (a respectful term for a monk) do?' The monk pushed the Zen master aside and said: 'Knowing that your previous words do not match your later words.' The Zen master was waving a fan, and a monk asked: 'The nature of the wind is constant movement, omnipresent. Why does the venerable monk (a respectful term for a Zen master) still use a fan?' The Zen master said: 'You only know that the nature of the wind is constant movement, but you do not know the principle of omnipresence.' The monk asked: 'What is the principle of omnipresence?' The Zen master waved the fan again. The monk bowed. The Zen master said: 'Useless monks, even if there were ten thousand of them, what use would they be?' The Zen master asked a monk: 'Where do you come from?' The monk replied: 'I don't know.' The Zen master asked again. The monk said: 'Take care.' The Zen master got off the rope bed and grabbed the monk, saying: 'This monk, when asked, responds with Buddhist teachings.' The monk said: 'It's like being blind.' The Zen master let go and said: 'I'll spare your life and let you breathe.' The monk bowed. The Zen master grabbed him again. The monk pulled his arm away and left. The Zen master said: 'Don't compare a three-year-old bamboo to a ten-thousand-year-old pine.' The Zen master asked a monk: 'Where do you come from?' The monk replied: 'Zhangzhou.' The Zen master said: 'How is the miasma there recently?' The monk replied: 'Very severe.' The Zen master said: 'Why is Dhyana master (Sanskrit term for a respected teacher) alright?' The monk replied: 'I passed through in winter.' The Zen master said: 'Where does the severity come from?' Shi Gong said: 'The words are right, but the principle is not yet thorough.' Lian Deng Hui Yao, Volume Four Wan Xin Xu Zang, Volume 79, No. 1557, Lian Deng Hui Yao Lian Deng Hui Yao, Volume Five Collected by Wu Ming, a Bhiksu (Buddhist monk) of Chongfu Zen Monastery in Quanzhou, a successor of the ancestral lineage Sixth Generation under Nanyue Dharma Successor of Zen Master Mazu Daoyi of Jiangxi National Teacher Fenyang Dada Wuye (Total of Five) A son of the Du family from Shangluo, Shangzhou. He initially visited Great Master Ma (Zen Master Mazu Daoyi). When asked about the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), he had roughly studied them thoroughly. He had heard of the Zen school's 'Mind is Buddha,' but he did not truly understand it. He earnestly requested the venerable monk to compassionately instruct him. The Great Master said: 'It is precisely your uncomprehending mind.' 'There is nothing else. Delusion is sentient beings, enlightenment is Buddha.' 'Like a fist becoming a palm, like a palm becoming a fist.'
拳。師言下領旨。
師問馬祖。如何是祖師西來意。祖云。大德正鬧在。且去別時來。師才出。祖召云。大德。師回首。祖云。是甚麼。師豁然大悟。便作禮。祖云。這鈍漢。禮拜作么。
師住后。學者扣問。多答云。莫妄想。
院主問。和尚平日答對。只云莫妄想。這回休得也。師召院主。主應喏。師云。這回休得也。自後凡有扣問。俱云。這回休得也。
僧問。十二分教。流於此土。得道果者。非止一二。云何祖師東化。別唱玄宗。直指人心。見性成佛。豈得世尊說法。有所未盡。只如上代諸德高僧。並學貫九流。洞明三藏。生肇融睿盡其神異間生。豈得不知佛法遠近。某甲庸昧。愿師指示。
師云。諸佛不曾出世。亦無一法與人。但隨病施方。遂有十二分教。如將蜜果。換苦葫蘆。淘汝業根。俱無實事。神通變化。及百千三昧門。化彼天魔外道。福智二嚴。為破執有滯空之見。若不會道及祖師來意。論甚麼生肇融睿。如今天下。解禪解道。如河沙數。說佛說心。有百千萬億。纖塵不去。未免輪迴。絲念不忘。盡須沉墜。如斯之類。尚不能自識業果。妄言自利利他。自謂上流並他先德。但言。觸目無非佛事。舉足皆是道場。原其所習。不如一個五戒十善凡夫。觀其發言。嫌他二乘
【現代漢語翻譯】 現代漢語譯本： 拳（指僧人）。馬祖道一禪師聽了他的話，當下領會了禪旨。 禪師問馬祖（道一禪師）。『什麼是祖師西來的真意？』馬祖說：『你現在正鬧哄哄的，先去別處待會兒再來問。』這僧人剛要走開，馬祖叫住他：『喂！』僧人回頭。馬祖問：『是什麼？』這僧人豁然大悟，便向馬祖行禮。馬祖說：『你這遲鈍的傢伙，拜什麼拜？』 禪師住持一方后，學人向他請教，他多回答說：『莫妄想。』 院主問：『和尚您平日回答問題，總是說『莫妄想』，這次可不能再這樣說了。』禪師叫院主。院主應聲答『喏』。禪師說：『這次休得也（這次也不行）。』此後凡有人請教，禪師都回答說：『這次休得也。』 有僧人問：『十二分教（佛教經典的十二種分類），流傳到這片土地，得道證果的人，不止一兩個。為什麼祖師東來教化，要另外提倡玄妙的宗旨，直指人心，見性成佛？難道世尊說法，還有未盡之處嗎？就像上古時代那些德行高尚的僧人，都博學貫通九流之學，精通三藏經典，像生公（竺道生）、僧肇、慧融、僧睿，都窮盡了他們的神異智慧，難道他們會不知道佛法的深淺遠近嗎？我這庸碌愚昧之人，希望禪師您能指示。』 禪師說：『諸佛不曾出世，也沒有一法可以給人。只是隨著病癥施用藥方，所以才有了十二分教。就像用甘甜的蜜果，去換取苦澀的葫蘆，淘洗你們的業根，其實都沒有實在的事情。神通變化，以及百千種三昧法門，是爲了教化那些天魔外道。福德和智慧兩種莊嚴，是爲了破除執著有和滯留于空的見解。如果不能領會道以及祖師西來的真意，談論什麼生公、僧肇、慧融、僧睿？如今這天下，理解禪和道的人，多如恒河沙數。說佛說心的人，有百千萬億。如果纖細的塵埃都不能去除，就免不了輪迴。如果一絲念頭都不能忘記，就必定會沉淪墜落。像這樣的人，尚且不能認識自己的業果，還妄言自利利他，自認為高人一等，超過了先前的賢德。只是說，觸目所及無非是佛事，舉手投足都是道場。追究他們所學習的，還不如一個奉行五戒十善的凡夫。觀察他們的言論，卻又嫌棄二乘（聲聞和緣覺）。』
【English Translation】 English version: Punch (referring to a monk). The master (Mazu Daoyi) understood the meaning immediately upon hearing his words. The master asked Mazu (Daoyi): 'What is the meaning of the Patriarch's coming from the West?' Mazu said, 'You are making a fuss right now. Go away for a while and come back later.' As the monk was about to leave, Mazu called out, 'Hey!' The monk turned his head. Mazu asked, 'What is it?' The monk suddenly realized the truth and bowed to Mazu. Mazu said, 'You dull fellow, what are you bowing for?' After the master resided in a place, students would ask him questions, and he would often answer, 'Do not妄想 (wàngxiǎng, engage in delusional thinking).' The monastery director asked, 'Venerable monk, you usually answer questions by saying 'Do not 妄想 (wàngxiǎng)', but you can't say that this time.' The master called the director. The director responded 'Yes'. The master said, 'This time is also 休得也 (xiū dé yě, not allowed either).' From then on, whenever someone asked a question, the master would answer, 'This time is also 休得也 (xiū dé yě).' A monk asked, 'The twelve divisions of teachings (十二分教, shí èr fēn jiào, twelve categories of Buddhist scriptures) have spread to this land, and those who have attained the Way and realized the fruit are not just one or two. Why did the Patriarch come east to teach, advocating a separate profound doctrine, directly pointing to the human mind, and seeing one's nature to become a Buddha? Could it be that the World Honored One's (世尊, Shìzūn, referring to the Buddha) teachings were incomplete? Like those virtuous monks of ancient times, who were learned in the nine schools of thought (九流, jiǔ liú, nine major schools of thought in ancient China) and thoroughly understood the three baskets of scriptures (三藏, sānzàng, the Tripitaka), such as Sheng Zhao (竺道生, Zhú Dàoshēng), Sengzhao (僧肇), Hui Rong (慧融), and Sengrui (僧睿), who exhausted their spiritual wisdom, how could they not know the depth and distance of the Buddha's teachings? I am ignorant and foolish, and I hope the master can instruct me.' The master said, 'The Buddhas have never appeared in the world, nor is there a single dharma (法, fǎ, teaching) to give to people. It is only that medicine is applied according to the illness, and thus there are the twelve divisions of teachings. It is like using sweet honey fruit to exchange for a bitter gourd, washing away your karmic roots, but in reality, there is nothing substantial. Supernatural powers and transformations, as well as hundreds of thousands of samadhi (三昧, sānmèi, meditative absorption) gates, are to transform those heavenly demons and heretics. The two adornments of merit and wisdom are to break the views of clinging to existence and being attached to emptiness. If you do not understand the Way and the meaning of the Patriarch's coming from the West, what is there to talk about Sheng Zhao, Sengzhao, Hui Rong, and Sengrui? Today, in this world, those who understand Chan (禪, Chán, Zen) and the Way are as numerous as the sands of the Ganges River. Those who talk about the Buddha and the mind number in the hundreds of millions. If even the slightest dust is not removed, one cannot avoid reincarnation. If even a single thought is not forgotten, one must sink and fall. Such people cannot even recognize their own karmic consequences, yet they falsely claim to benefit themselves and others, considering themselves superior and surpassing the virtuous ones of the past. They only say that everything they see is a Buddha's activity, and every step they take is a sacred place. Examining what they have learned, they are not as good as an ordinary person who observes the five precepts and ten good deeds. Observing their words, they despise the two vehicles (二乘, èr shèng, Śrāvakayāna and Pratyekabuddhayāna).'
十地菩薩。且醍醐上味為世所珍。遇斯等人。翻成毒藥。南山尚自不許。呼為大乘學語之流。爭鋒唇舌之間。鼓論不形之事。並他先德。誠實苦哉。
只如野逸高士。尚解枕石漱流。棄其利祿。亦有安國理民之謀。徴而不赴。況我禪宗。途路且別。看佗古德道人。得意之後。茆茨石室。向折腳鐺子里。煮飯吃。三十二十年。名利不幹懷。財寶不爲念。大忘人世。隱跡巖叢。君王命之不來。諸侯請而不赴。豈同我輩。貪名愛利。汩沒世途。如短販人。有少希求。而忘大果。十地諸聖。豈不通佛理。可不如一個博地凡夫。實無此理。他說法如雲如雨。猶被佛呵云。見性如隔羅縠。只為情存聖量。解在果因。未能逾越聖情。過諸影跡。先賢古德。碩學高人。博達古今。洞明教網。蓋為識學詮文。水乳辨難。不明至理。念靜求真。嗟乎得人身者。如爪甲上土。失人身者。如大地土。良可傷哉。設有悟理之者。有一知一解。不知是悟中之則。入理之門。便為永出世利。巡山傍澗。輕忽上流。致使心漏不盡。理地不明。到老無成。虛延歲月。且聦明不能敵業。干慧未免苦輪。假使才並馬鳴。智齊龍樹。只是一生兩生。不失人身。根思宿靜。聞之即解。如彼生公。何足為羨。與道全乖。共兄弟。論實不論虛。只這口食身衣。盡
【現代漢語翻譯】 現代漢語譯本：十地菩薩（修行層次很高的菩薩）。即使是醍醐這樣的上等美味，世人也視為珍寶，但遇到這類人（指執著于名相的人），反而會變成毒藥。南山律師（唐代律師道宣）尚且不認可這種行為，稱他們為只會鸚鵡學舌的大乘學人，只會在唇舌上爭辯，空談沒有實際形態的事情。連同那些先賢的教誨，真是令人痛心啊！
就像那些隱居山林的賢士，尚且懂得枕著石頭，用山泉漱口，拋棄功名利祿，也有安定國家治理百姓的謀略。即使被徵召也不去。更何況我們禪宗，修行的道路本來就不同。看看那些古代得道的道人，在領悟真諦之後，住在簡陋的茅屋石室裡，用缺腿的鍋子煮飯吃，二三十年，名利不放在心上，財寶也不去想。完全忘記了人世間的存在，隱居在山林之中。君王命令他們來也不來，諸侯邀請他們也不去。怎麼能和我們這些人一樣，貪圖名利，沉溺於世俗的道路，就像短途販運的商人一樣，只看到眼前的微小利益，而忘記了長遠的巨大成果。十地菩薩難道不通曉佛理嗎？難道還不如一個凡夫俗子嗎？實在沒有這樣的道理。他們說法如行雲流水，仍然被佛陀呵斥說，見性就像隔著一層薄紗。只因爲心中還存有聖人的境界，理解停留在因果關係上，不能超越聖人的情執，擺脫各種表象。過去的先賢古德，學識淵博的高人，通曉古今，精通佛教的教義，大概是因為他們只注重文字的解釋，在細微的差別上爭論，不明白最根本的道理，只是通過念頭的平靜來尋求真理。唉！得到人身的機會，就像指甲上的塵土一樣稀少，失去人身的機會，就像大地上的泥土一樣多。實在令人悲傷啊！即使有領悟道理的人，也只是一知半解，不知道自己領悟的只是悟道中的法則，進入真理之門的途徑，就以為自己永遠可以脫離世俗的利益，在山間隨意遊蕩，輕視那些修行精進的人，導致心中的煩惱沒有完全消除，對真理的理解不夠透徹，到老一事無成，虛度光陰。而且，聰明不能戰勝業力，干慧（只有知識而沒有實證的智慧）不能免除輪迴的痛苦。即使才華堪比馬鳴菩薩，智慧堪比龍樹菩薩，也只是一生兩生不失去人身而已。如果根器和思想在過去就已清凈，聽到佛法就能理解，就像生公（指晉代的竺道生）一樣，又有什麼值得羨慕的呢？這與道完全背道而馳。各位同修，我們論事要論實在的，不要論虛假的。就說這吃飯穿衣的事情，已經足夠了。
【English Translation】 English version: The Bodhisattvas of the Ten Grounds (Bodhisattvas at very high levels of practice). Even the finest flavor of ghee, treasured by the world, turns into poison when encountered by such people (referring to those attached to names and forms). Even Lawyer Nanshan (Tao Xuan, a Tang Dynasty lawyer) did not approve of this behavior, calling them mere parrots of Mahayana teachings, only arguing with their tongues and discussing things without actual form. Together with the teachings of those past sages, it is truly heartbreaking!
Just like those hermits in the wilderness, they still know how to pillow their heads on stones and rinse their mouths with mountain streams, abandoning fame and fortune, and also have strategies to stabilize the country and govern the people. Even if summoned, they do not go. Moreover, our Zen school has a different path of practice. Look at those ancient enlightened Daoists, after realizing the truth, living in simple thatched huts and stone rooms, cooking rice in a broken-legged pot, for twenty or thirty years, not putting fame and fortune in their hearts, not thinking about wealth and treasures. Completely forgetting the existence of the human world, hiding in the mountains and forests. Even if the king orders them to come, they do not come; even if the dukes invite them, they do not go. How can they be like us, greedy for fame and profit, indulging in the secular path, like short-distance traders, only seeing the small benefits in front of them, and forgetting the long-term great results. Do the Bodhisattvas of the Ten Grounds not understand Buddhist principles? Are they inferior to an ordinary person? There is no such reason. Even if their Dharma talks are like flowing clouds and rain, they are still scolded by the Buddha for seeing their nature as if through a thin veil. It is only because they still have the realm of a saint in their hearts, and their understanding remains in the relationship of cause and effect, unable to transcend the emotions of a saint and get rid of all appearances. The past sages and virtuous ones, the learned and high-minded people, who are well-versed in ancient and modern times, and proficient in Buddhist doctrines, are probably because they only focus on the interpretation of texts, arguing over subtle differences, not understanding the most fundamental principles, and only seeking truth through the tranquility of thoughts. Alas! The opportunity to obtain a human body is as rare as the dust on a fingernail, and the opportunity to lose a human body is as abundant as the soil on the earth. It is truly sad! Even if there are people who understand the principles, they only have a superficial understanding, not knowing that what they understand is only the law of enlightenment, the path to the door of truth, and they think that they can be forever free from worldly benefits, wandering freely in the mountains, and despising those who practice diligently, causing the afflictions in their hearts not to be completely eliminated, and their understanding of the truth is not thorough enough, and they achieve nothing in old age, wasting their time. Moreover, intelligence cannot overcome karma, and dry wisdom (wisdom that only has knowledge without actual realization) cannot escape the suffering of reincarnation. Even if their talent is comparable to Bodhisattva Asvaghosa and their wisdom is comparable to Bodhisattva Nagarjuna, they will only not lose their human body for one or two lifetimes. If their roots and thoughts have been purified in the past, they can understand the Dharma as soon as they hear it, just like Sheng Gong (referring to Zhu Daosheng of the Jin Dynasty), what is there to admire? This is completely contrary to the Dao. Fellow practitioners, we should discuss things in a practical way, not in a false way. Just talking about the matter of eating and clothing is enough.
是欺賢罔聖。求得將來。他心慧眼觀之。如吃膿血一般。總須償他始得。阿那個有道果。自然招得他信施來。不受者。學般若菩薩。不得自謾。如冰凌上行。似劍刃上走。臨終之時一毫凡聖情量不盡。纖塵思念未忘。隨念受生。輕重五陰。向驢胎馬腹裡托質。泥犁鑊湯里。煮炸一遍了。從前記持憶想。見解智慧。一時失卻。依前再為螻蟻。從頭又作蚊䖟。雖是善因。而遭惡果。且圖甚麼。兄弟。只為貪慾成性。二十五有。向腳跟下繫著。無成辨之期。祖師觀此土眾生。有大乘根性。唯傳心印。指示迷情。得之者。即不揀凡之與聖。愚之與智。且多虛。不如少實。大丈夫兒。如今直下便休歇去。頓息萬機。越生死流。迥出常格。靈光獨耀。物累不拘。巍巍堂堂。三界獨步。何必身長丈六。紫摩金輝。項佩圓光。廣長舌相。以色見我。是行邪道。設有眷屬莊嚴。不求自得。山河大地。不礙眼光。得大總持。一聞千悟。都不希求一餐之直。汝等諸人。儻不如是。祖師來至此土。非常有損有益。有益者。百千人中。撈捷一個半個。堪為法器。有損者。如前已明。從他依三乘教法修行。不妨卻得四果三賢。有進修之分。所以先德云。了即業障本來空。未了應須還宿債。
師臨示寂時。示眾云。汝等見聞覺知之性。與太虛同
【現代漢語翻譯】 現代漢語譯本： 這是欺騙賢人，褻瀆聖人。如果爲了求得將來的名利，以他心智和慧眼觀察，就像吃膿血一樣令人作嘔，最終必須償還。如果真正有道行和成果，自然會感召信徒的佈施供養。如果不接受供養，就要學習般若菩薩，不要自欺欺人。要像在薄冰上行走，像在刀刃上行走一樣謹慎。臨終之時，如果還有一絲凡夫或聖人的情執沒有斷盡，一絲細微的思念沒有忘記，就會隨著念頭受生，根據輕重五陰的業力，投生到驢胎馬腹之中，或者在地獄的油鍋里被煮炸一遍。從前記憶、持誦、憶想的見解和智慧，一時全部喪失，依舊再次變為螻蟻，從頭又做蚊蟲。雖然是善因，卻遭受惡果，這又圖什麼呢？各位同修，只因爲貪慾成為習性，二十五有（指三界中的二十五種有情存在的處所）就像繩子一樣繫在腳跟下，沒有成就解脫的期限。祖師觀察此土眾生，有大乘根性，所以只傳心印，指示迷情。得到心印的人，就不分別凡夫和聖人，愚笨和智慧。寧可少而實在，也不要多而虛假。大丈夫，現在就應該當下休歇，頓息一切妄念和機心，超越生死輪迴，迥然超出常人的格局。靈光獨自照耀，不受外物牽累，巍峨莊嚴，在三界中獨步。何必執著于身長一丈六尺，紫磨金色的光輝，頸項佩戴圓光，廣長舌相？如果以色相來見我（佛），那就是走入了邪道。如果擁有眷屬莊嚴，也不需要刻意追求，自然而得。山河大地，不會阻礙眼光。得到大總持，一聞千悟，都不稀罕一餐的供養。你們這些人，如果不能這樣，祖師來到此土，就非常地有損失也有利益。有利益的是，百千人中，能撈到一個半個敏捷的人，可以成為法器。有損失的是，就像前面已經說過的。讓他們依照三乘教法修行，或許可以得到四果三賢的果位，有進步修行的機會。所以先德說：『了悟了，業障本來就是空；沒有了悟，就應該償還宿世的債務。』 師父臨近圓寂時，對大眾開示說：『你們的見聞覺知之性，與太虛空相同。』
【English Translation】 English version: This is deceiving the wise and blaspheming the saints. Seeking future gains with ulterior motives, observed with the mind of others and wisdom eyes, is like consuming pus and blood, ultimately requiring repayment. If one truly possesses the path and its fruits, they will naturally attract the faithful's offerings. If one does not accept offerings, they should learn from the Prajna Bodhisattva, not deceiving themselves. One must be as cautious as walking on thin ice or treading on a sword's edge. At the time of death, if even a trace of attachment to the mundane or the sacred remains, if even a subtle thought is not forgotten, one will be reborn according to their thoughts, based on the heavy or light karma of the five skandhas (form, feeling, perception, mental formations, and consciousness), taking form in the womb of a donkey or a horse, or being boiled and fried in the cauldrons of hell. All the memories, recitations, recollections, insights, and wisdom from before will be lost in an instant, and one will once again become an ant, starting anew as a mosquito. Although it was a good cause, one suffers evil consequences. What is the point of that? Fellow practitioners, it is only because greed has become a habit that the twenty-five realms of existence (the twenty-five abodes of sentient beings in the three realms) are tied to your heels, with no prospect of achieving liberation. The Patriarchs observed that the sentient beings of this land have the potential for the Mahayana (Great Vehicle), so they only transmit the mind seal, pointing out the deluded mind. Those who attain the mind seal do not distinguish between the mundane and the sacred, the foolish and the wise. It is better to have less that is real than more that is false. Great heroes, you should now cease all activity and rest, instantly ceasing all deluded thoughts and machinations, transcending the cycle of birth and death, standing far apart from the ordinary. The spiritual light shines alone, unburdened by external things, majestic and dignified, walking alone in the three realms. Why cling to a body sixteen feet tall, with the radiance of purple-gold, a halo around the neck, and a broad and long tongue? If you see me (the Buddha) through form, you are walking a heretical path. If you possess the adornments of a retinue, you do not need to seek them deliberately; they will come naturally. Mountains, rivers, and the great earth will not obstruct your vision. Attaining the Great Dharani (total recall), understanding a thousand things upon hearing one, you do not even desire the value of a single meal. If you are not like this, then the Patriarch's coming to this land is both very detrimental and very beneficial. The beneficial aspect is that among hundreds and thousands of people, one or two quick-witted individuals can be found who are fit to be vessels of the Dharma. The detrimental aspect is as previously stated. Let them practice according to the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and perhaps they can attain the fruits of the Four Noble Ones (Sotāpanna, Sakadāgāmin, Anāgāmin, and Arhat) and the Three Worthies (referring to stages in the Bodhisattva path), having the opportunity to advance in their practice. Therefore, an ancient worthy said: 'If you understand, karmic obstacles are originally empty; if you do not understand, you must repay your past debts.' As the Master approached Parinirvana (final departure), he addressed the assembly, saying: 'Your nature of seeing, hearing, perceiving, and knowing is the same as the Great Void.'
壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。流轉無窮。汝等諸人。當知心性本自有之。非因造作。猶如金剛。不可破壞。一切諸法。如影如響。無有實者。故經云。唯此一事實。餘二則非真。若了一切俱空。無一物可當情。便是諸佛用心處。汝等勤而行之。言訖而寂。
虔州西堂智藏禪師(凡五)
本郡廖氏子。師因普請次。云因果歷然。爭奈何爭奈何。時有僧出。以手托地。師云作甚麼。云相救相救。師召云。大眾。這個師僧。猶較些子。僧拂袖便出。師云。師子身中蟲。自食師子肉。
僧問。有問有答。即且置。無問無答時如何。師云。怕爛卻那。
百丈云。從來疑著老兄。僧問丈云。請和尚道。文云。一合相不可得。
後有僧問長慶。慶雲。相逢盡道休官去。林下何曾見一人。
師在路次。逢天使。使留師齋。偶見驢鳴。使召師。師舉頭。使指驢。師卻指使。使無對。
保福展云。西堂因齋慶贊 法眼。別但作驢鳴。
有俗官問。有天堂地獄否。師云有。云有佛法僧寶否。師云有。更有多問。皆答云有。官人云。和尚莫錯否。師云。汝曾見甚麼人來。云某甲曾參徑山和尚來。師云。徑山尚汝道甚麼。云凡有所問。皆答云無。師
【現代漢語翻譯】 現代漢語譯本： 壽，不生不滅。一切境界，本來就是空寂的，沒有一法可以得到。迷惑的人不明白，就被外境迷惑，在生死中流轉沒有窮盡。你們這些人，應當知道心性本來就具有，不是因為造作而產生的，就像金剛一樣，不可破壞。一切諸法，如影子如迴響，沒有真實的自性。所以經上說：『只有這一件事是真實的，其餘兩件事都不是真實的。』如果明白一切都是空，沒有一物可以執著，這就是諸佛用心的地方。你們要勤奮地去修行啊。」說完就寂然不語了。
虔州西堂智藏禪師(共五則)
是本郡廖氏的子弟。智藏禪師在一次普請（指寺院集體勞動）時說：「因果歷歷分明，但又無可奈何，無可奈何！」當時有個僧人出來，用手托著地。智藏禪師問：「你做什麼？」僧人說：「相救，相救！」智藏禪師叫道：「大眾，這個師僧，還算好一點。」僧人拂袖便走。智藏禪師說：「獅子身中的蟲子，自己吃獅子的肉。」
有僧人問：「有問有答，暫且放下。沒有問沒有答時如何？」智藏禪師說：「怕它爛掉嗎？」
百丈禪師說：「我一直懷疑著你這位老兄。」僧人問百丈禪師說：「請和尚說說，《維摩詰經》上說，『一合相不可得』是什麼意思？」
後來有僧人問長慶禪師，長慶禪師說：「相逢的人都說要辭官歸隱，可是山林下何曾見過一個人？」
智藏禪師在路上，遇到天使，天使留智藏禪師齋飯。偶然聽到驢叫，天使叫智藏禪師，智藏禪師抬頭。天使指著驢，智藏禪師卻指著天使，天使無言以對。
保福展禪師說：「西堂禪師因為齋飯而讚美法眼禪師，不如只作驢叫。」
有俗家官員問：「有天堂地獄嗎？」智藏禪師說：「有。」官員問：「有佛法僧三寶嗎？」智藏禪師說：「有。」官員又問了很多問題，智藏禪師都回答說「有」。官員說：「和尚您沒說錯吧？」智藏禪師說：「你曾經見過什麼人來？」官員說：「我曾經參拜過徑山和尚。」智藏禪師問：「徑山和尚對你說什麼？」官員說：「凡是我有所問，他都回答說『無』。」
【English Translation】 English version: Longevity, neither arising nor ceasing. All realms are inherently empty and still, with not a single dharma attainable. Those who are deluded do not understand and are thus惑(huò, confused) by external realms, endlessly transmigrating. All of you should know that the nature of mind is inherently present, not created through fabrication, like vajra (diamond), indestructible. All dharmas are like shadows and echoes, without substantiality. Therefore, the sutra says, 'Only this one fact is real; the other two are not true.' If one understands that all is empty, with nothing to cling to, that is where all Buddhas apply their minds. You should diligently practice this.' Having spoken, he became silent.
Chan Master Zhizang of Xitang (West Hall) in Qianzhou (Five Cases)
He was a son of the Liao family in this prefecture. Once, during a general labor service, the Master said, 'Cause and effect are distinct, but what to do, what to do!' At that time, a monk came forward and supported the ground with his hand. The Master asked, 'What are you doing?' The monk said, 'Saving, saving!' The Master called out, 'Everyone, this monk is still somewhat better.' The monk flicked his sleeve and left. The Master said, 'A worm in the lion's body eats the lion's flesh itself.'
A monk asked, 'Having questions and answers, let that be. What about when there are no questions and no answers?' The Master said, 'Afraid it will rot away?'
Baizhang (name of a Chan master) said, 'I have always been suspicious of you, old brother.' A monk asked Baizhang, 'Please, Master, explain what the sutra means when it says, 'The one aggregate is unattainable.''
Later, a monk asked Changqing (name of a Chan master). Changqing said, 'When people meet, they all say they are retiring from officialdom, but have you ever seen anyone in the forests?'
The Master was on the road when he met an envoy. The envoy invited the Master to a meal. By chance, a donkey brayed. The envoy called to the Master, and the Master looked up. The envoy pointed at the donkey, but the Master pointed at the envoy. The envoy had no reply.
Baofu Zhan (name of a Chan master) said, 'Chan Master Xitang, instead of praising Fayen (name of a Chan master) because of the meal, it would be better just to bray like a donkey.'
A lay official asked, 'Are there heavens and hells?' The Master said, 'Yes.' The official asked, 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' The Master said, 'Yes.' The official asked many more questions, and the Master always answered, 'Yes.' The official said, 'Master, are you not mistaken?' The Master said, 'Whom have you seen before?' The official said, 'I once visited Chan Master Jingshan (name of a Chan master).' The Master asked, 'What did Chan Master Jingshan say to you?' The official said, 'Whenever I asked anything, he always answered, 'No.''
云。汝有妻子否。云有。師云。徑山和尚有否。云徑山古佛。和尚莫謗他好。師云。徑山和尚。道無即得。
李翱問僧。馬大師有何言句。僧云。或說即心即佛。或說非心非佛。翱云。總過言邊著。
翱卻問師。師召李翱。李應諾。師云。鼓角動也。
越州大珠慧海禪師(凡六)
建州朱氏子。初謁馬祖。祖問。甚處來。師云。越州大云來。祖云。來求何事。師云。求佛法。祖云。我這裡。一物也無。求甚麼佛法。自家寶藏。不顧。拋家散走作么。師云。阿那個是某甲寶藏。祖云。只今問我者是。汝寶藏。一切具足。受用自在。更無欠少。不假外求。師于言下大悟。識自本心。不由他覺。踴躍作禮而謝。
示眾云。諸人幸自好個無事人。苦死造作。要擔枷落獄作么。每日至夜奔波道。我參禪學道。解會佛法。如此轉沒交涉。也只是逐聲色走。有甚歇時。貧道聞江西和尚道。汝自家寶藏。一切具足。使用自在。不假外求。我從此。一時休去。自己家財。隨身受用。可謂快活。無一法可取。無一法可舍。不見一法生滅相。不見一法去來相。遍十方界。無一微塵許。不是自家寶藏。但自子細觀察。自心一體三寶。常自現前。無可疑慮。莫尋思。莫求覓。心性本來清凈故。華嚴經云。一切法不
【現代漢語翻譯】 云：『你有妻子嗎？』回答：『有。』 師父說：『徑山和尚（指徑山寺的住持）有嗎？』 回答：『徑山是古佛。和尚不要誹謗他才好。』 師父說：『徑山和尚，說無即得。』 李翱問僧人：『馬大師（指馬祖道一禪師）有什麼言句？』 僧人說：『或者說即心即佛，或者說非心非佛。』 李翱說：『總是在言語上落了痕跡。』 李翱反過來問師父。師父叫一聲『李翱』。李翱應了一聲『諾』。師父說：『鼓角動了。』 越州大珠慧海禪師（共六則） 建州朱氏之子。最初拜見馬祖（指馬祖道一禪師）。馬祖問：『從哪裡來？』 禪師說：『從越州大云寺來。』 馬祖問：『來求什麼事？』 禪師說：『求佛法。』 馬祖說：『我這裡，一物也沒有，求什麼佛法？ 自家的寶藏，不顧惜，拋家舍業到處奔走幹什麼？』 禪師說：『哪個是我的寶藏？』 馬祖說：『現在問我的這個就是你的寶藏，一切都具足，受用自在，更無欠缺，不需向外尋求。』 禪師在言下大悟，認識了自己的本心，不由他人覺悟。 踴躍作禮而感謝。 開示大眾說：『各位本來是無事之人，何苦自己造作，要戴上枷鎖入獄呢？ 每天從早到晚奔波，說我參禪學道，理解佛法，這樣反而更加沒有關係。 也只是追逐聲色，什麼時候才能停止？ 貧道聽江西和尚（指馬祖道一禪師）說，你自家寶藏，一切具足，使用自在，不假外求。 我從此一時放下，自己家裡的財產，隨身受用，真是快樂。 沒有一法可以取，沒有一法可以舍。 不見一法生滅相，不見一法去來相。 遍十方世界，沒有一微塵許不是自家寶藏。 只要仔細觀察，自心一體三寶，常常在眼前顯現，無可懷疑。 不要尋思，不要追求，心性本來清凈。』 《華嚴經》說：『一切法不可說。』
【English Translation】 Yun: 'Do you have a wife?' Answer: 'Yes.' The master said: 'Does the abbot of Jingshan Monastery (referring to the abbot of Jingshan Temple) have one?' Answer: 'Jingshan is an ancient Buddha. It's better for the monk not to slander him.' The master said: 'The abbot of Jingshan Monastery, says that obtaining is immediate when there is nothing.' Li Ao asked a monk: 'What sayings did Great Master Ma (referring to Zen Master Mazu Daoyi) have?' The monk said: 'Sometimes he said 'The mind itself is the Buddha,' sometimes he said 'Neither the mind nor the Buddha.' Li Ao said: 'It's all falling into the trap of words.' Li Ao then asked the master. The master called out 'Li Ao.' Li Ao responded 'Yes.' The master said: 'The drums and horns are moving.' Zen Master Dazhu Huihai of Yuezhou (six excerpts in total) A son of the Zhu family from Jianzhou. He initially visited Mazu (referring to Zen Master Mazu Daoyi). Mazu asked: 'Where do you come from?' The Zen master said: 'From Dayun Temple in Yuezhou.' Mazu asked: 'What do you seek?' The Zen master said: 'I seek the Buddha Dharma.' Mazu said: 'Here, I have nothing at all. What Buddha Dharma are you seeking? You neglect your own treasure, abandon your home and run around, what are you doing?' The Zen master said: 'Which is my treasure?' Mazu said: 'The one who is asking me now is your treasure. Everything is complete, you can use it freely, nothing is lacking, and there is no need to seek it externally.' The Zen master had a great enlightenment upon hearing these words, recognizing his own original mind, not awakened by others. He joyfully bowed and thanked him. He instructed the assembly, saying: 'You are all fortunate to be people without affairs, why do you create trouble for yourselves, wanting to wear shackles and go to prison? Every day, from morning to night, you run around, saying 'I practice Chan and study the Way, understanding the Buddha Dharma,' but this is even more irrelevant. You are just chasing after sounds and sights, when will you stop? This poor monk heard the Jiangxi monk (referring to Zen Master Mazu Daoyi) say, 'Your own treasure is complete, you can use it freely, there is no need to seek it externally.' From then on, I let go all at once, using my own family wealth, enjoying it with me, how happy! There is no Dharma to take, no Dharma to abandon. Not seeing the arising and ceasing of any Dharma, not seeing the coming and going of any Dharma. Throughout the ten directions, there is not a single speck of dust that is not your own treasure. Just observe carefully, the Three Jewels of your own mind are always present before you, there is no doubt. Do not ponder, do not seek, the nature of the mind is originally pure.' The Avatamsaka Sutra says: 'All dharmas are unspeakable.'
生。一切法不滅。若能如是解。諸佛常現前。又凈名云。觀身實相。觀佛亦然。若不隨聲色動念。不逐相貌生解。自然無事去。莫久立。珍重。
大眾久而不散。師云。諸人何故在此不去。貧道己對面相呈。還肯休么。有何事可疑。莫錯用心。枉費氣力。若有疑情。一任諸人。恣意早問。
時有僧出問。如何是佛。如何是法。如何是僧。如何是一體三寶。師云。心是佛。不用將佛求佛。心是法。不用將法求法。佛法無二。和合為僧。即是一體三寶。心佛與眾生。是三無差別。身口意清凈。名為佛出世。三業不清凈。名為佛滅度。喻如瞋時無喜。喜時無嗔。唯是一心。實無二體。本智法爾。無漏現前。如蛇化龍。不改其鱗。眾生迴心作佛。不改其面。性本清凈。不待修成。有證有修。即同增上慢者。真空無滯。應用無窮。無始無終。利根頓悟。用無等等。即是阿耨菩提。心無形相。即是微妙色身。無相即是實相法身。性相體空。即是虛空無邊身。萬行莊嚴。即是功德法身。此法身者。即是萬化之本。隨處立名。智用無盡。名無盡藏。能生萬法。名本法藏。具一切智。名智慧藏。萬法歸如。名如來藏。經云。如來者。即諸法如義。又云。世間一切生滅法。無有一法。不歸如也。
維摩座主問。經云。彼
【現代漢語翻譯】 現代漢語譯本：生，一切法都不會消滅。如果能夠這樣理解，諸佛就會常常顯現在眼前。又《維摩詰經》說：『觀察自身的真實相狀，觀察佛也是這樣。』如果不隨著聲音和顏色而動念，不隨著外貌而產生理解，自然就沒有什麼事了。不要久站，請珍重。
大眾久久不散去。師父說：『各位為什麼在這裡不離開？貧道已經面對面地呈現了，還不肯罷休嗎？有什麼事情可以懷疑的？不要用錯心思，白白浪費力氣。如果有什麼疑問，任憑各位隨意提問。』
當時有個僧人出來問道：『什麼是佛？什麼是法？什麼是僧？什麼是一體三寶？』師父說：『心就是佛，不用將佛來求佛。心就是法，不用將法來求法。佛和法沒有分別，和合在一起就是僧，就是一體三寶。心、佛與眾生，這三者沒有差別。身口意清凈，就叫做佛出世。身口意不清凈，就叫做佛滅度。』比喻就像生氣時沒有喜悅，喜悅時沒有嗔怒，只有一個心，實在沒有兩個本體。本來的智慧自然如此，沒有煩惱的智慧自然顯現。就像蛇變化成龍，不改變它的鱗片。眾生回頭是岸，立地成佛，不改變他的面容。自性本來清凈，不需要等待修行才能成就。有所證悟有所修行，就和增上慢的人一樣。真空沒有阻礙，應用無窮無盡，沒有開始也沒有終結。利根之人當下頓悟，其作用無與倫比，這就是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。心沒有形狀和相貌，就是微妙的色身。沒有相就是真實的法身。自性與相貌本體是空，就是虛空無邊的身。萬行莊嚴，就是功德法身。這個法身，就是萬物變化的根本，隨處都可以立名。智慧的應用沒有窮盡，叫做無盡藏。能夠產生萬法，叫做本法藏。具備一切智慧，叫做智慧藏。萬法歸於如如不動的真如，叫做如來藏。《經》上說：『如來，就是諸法如義。』又說：『世間一切生滅之法，沒有一法不歸於如。』
維摩座主問道：『《經》上說，彼（彼，指代某個事物）
【English Translation】 English version: Birth. All dharmas do not perish. If one can understand in this way, all Buddhas will constantly appear before you. Furthermore, Vimalakirti (凈名) says: 'Observe the true nature of the body, and observe the Buddha in the same way.' If one's thoughts are not moved by sounds and colors, and one does not generate understanding based on appearances, naturally there will be nothing to do. Do not stand for too long. Take care.
The assembly remained for a long time without dispersing. The Master said: 'Why are you all still here and not leaving? I have already presented it to you face to face. Are you still not willing to stop? What is there to doubt? Do not misuse your mind and waste your energy. If you have any doubts, feel free to ask at your leisure.'
At that time, a monk came forward and asked: 'What is Buddha (佛)? What is Dharma (法)? What is Sangha (僧)? What is the One Body Three Jewels (一體三寶)?' The Master said: 'Mind is Buddha. There is no need to seek Buddha from Buddha. Mind is Dharma. There is no need to seek Dharma from Dharma. Buddha and Dharma are not two. When they are harmonized, it is Sangha, which is the One Body Three Jewels. Mind, Buddha, and sentient beings are three without difference. When body, speech, and mind are pure, it is called the Buddha appearing in the world. When the three karmas are impure, it is called the Buddha entering Nirvana. It is like there is no joy when there is anger, and no anger when there is joy. There is only one mind, and truly no two entities. The original wisdom is naturally so, and the unconditioned wisdom manifests. It is like a snake transforming into a dragon, without changing its scales. When sentient beings turn their minds and become Buddhas, they do not change their faces. The nature is originally pure, and does not wait for cultivation to be accomplished. Having proof and cultivation is the same as those with increased arrogance. The true emptiness is without obstruction, and its application is infinite. It has no beginning and no end. Those with sharp faculties have sudden enlightenment, and its function is unparalleled. This is Anuttara-samyak-sambodhi (阿耨菩提, unsurpassed perfect enlightenment). The mind has no form or appearance, which is the subtle form body. No form is the true Dharma body. The nature and appearance are fundamentally empty, which is the boundless body of emptiness. The adornment of myriad practices is the merit Dharma body. This Dharma body is the root of all transformations, and can be named anywhere. The application of wisdom is inexhaustible, called the inexhaustible treasury. It can generate all dharmas, called the original Dharma treasury. Possessing all wisdom is called the wisdom treasury. All dharmas return to Suchness, called the Tathagata-garbha (如來藏, Buddha-nature). The Sutra says: 'Tathagata (如來) is the meaning of the Suchness of all dharmas.' It also says: 'Of all the phenomena of arising and ceasing in the world, there is not a single dharma that does not return to Suchness.'
The Vimalakirti (維摩) seat holder asked: 'The Sutra says, that (彼, referring to something)
外道六師等。是汝之師。因其出家。汝師所墮。汝亦隨墮。其施汝者。不名福田。供養汝者。墮三惡道。謗于佛。毀於法。不入眾數。終不得滅度。汝若如是。乃可取食。今請禪師。明為解說。
師云。迷循六根。號為六師。心外求佛。名為外道。有物可施。不名福田。生心受供。墮三惡道。汝若能謗于佛者。是不著佛求。毀於法者。是不著法求。不入眾數者。是不著僧求。終不得滅度者。是智用現前。若有如是解者。便得法喜禪悅之食。
有座主問。般若經云。度九類眾生。皆入無餘涅槃。又云。實無眾生。得滅度者。此兩段經文。如何通會前後。人說皆云。實度眾生。而不取眾生相。常疑未決。請師為說。師云。九類眾生。一身具足。隨造隨成。是故無明為卵生。煩惱包褁為胎生。愛水浸潤為濕生。忽起煩惱為化生。悟即是佛。迷號眾生。菩薩只以唸唸心。為眾生。若了唸唸心體俱空。名為度眾生也。智者于自本際上。度于未形。未形既空。即知實無眾生。得滅度者。
有法師問。擬伸一問。師還答否。師云。寒潭月影。任意撮摩問如何是佛。師云。清談對面。非佛而誰。雲師說何法。擬度何人。師云。我未嘗有一法度人。云禪師家。渾如此。
師卻問。大德說何法度人。云講金剛經。
【現代漢語翻譯】 現代漢語譯本：『外道六師（指六種外道的老師）等，是你的老師。因為你跟隨他們出家，你的老師墮落，你也會隨之墮落。他們施捨給你的東西，不能稱為福田（指可以種福報的田地）。供養你的人，會墮入三惡道（地獄、餓鬼、畜生）。你誹謗佛，毀壞佛法，不入僧眾之列，最終無法得到解脫。如果你是這樣的人，才可以接受供養。現在請禪師，明白地為大家解說。』
禪師說：『迷惑於六根（眼、耳、鼻、舌、身、意），就叫做六師。心外求佛，就叫做外道。執著于有東西可以施捨，就不能稱為福田。生起分別心接受供養，就會墮入三惡道。你如果能誹謗佛，就是不執著于佛去求。毀壞佛法，就是不執著於法去求。不入僧眾之列，就是不執著于僧去求。最終無法得到解脫，是智慧作用現前。如果有人這樣理解，就能得到法喜禪悅的食糧。』
有座主（寺院的負責人）問：『《般若經》說，度化九類眾生，都進入無餘涅槃（指徹底的解脫）。又說，實際上沒有眾生，得到解脫。這兩段經文，如何貫通理解前後文意？人們都說，實際上度化了眾生，但不執著于眾生相。我常常疑惑不解，請禪師為我解說。』
禪師說：『九類眾生，一身都具備。隨著造作而隨時形成。所以，無明（指對事物真相的迷惑）是卵生，煩惱包裹是胎生，愛慾之水浸潤是濕生，忽然生起煩惱是化生。覺悟就是佛，迷惑就叫做眾生。菩薩只是以念念不忘的心，對待眾生。如果明白了念念不忘的心的本體是空性的，就叫做度化眾生。』
『智者在本來的清凈之處，度化尚未成形的眾生。尚未成形的眾生既然是空性的，就知道實際上沒有眾生，得到解脫。』
有法師問：『想問一個問題，禪師還回答嗎？』
禪師說：『寒潭中的月影，可以隨意撈取。』
問：『什麼是佛？』
禪師說：『清清楚楚地面對面，不是佛又是誰？』
問：『禪師說的是什麼法，想要度化什麼人？』
禪師說：『我未曾用任何法度人。』
問：『禪師家，本來就是這樣。』
禪師反問：『大德（對僧人的尊稱）說的是什麼法度人？』
答：『講《金剛經》。』
【English Translation】 English version: 'The six heretical teachers (referring to the teachers of six heretical schools), etc., are your teachers. Because you have renounced the world following them, your teachers have fallen, and you will also fall with them. What they give to you is not called a field of merit (referring to a field where blessings can be cultivated). Those who make offerings to you will fall into the three evil realms (hell, hungry ghosts, animals). You slander the Buddha, destroy the Dharma, do not enter the Sangha, and ultimately cannot attain liberation. If you are such a person, then you may accept offerings. Now, please, Zen master, explain this clearly for everyone.'
The Zen master said, 'Being deluded by the six senses (eye, ear, nose, tongue, body, mind) is called the six teachers. Seeking the Buddha outside the mind is called heresy. Being attached to the idea that there is something to give is not called a field of merit. Giving rise to discriminating thoughts when receiving offerings will cause one to fall into the three evil realms. If you can slander the Buddha, it means you are not attached to seeking the Buddha. Destroying the Dharma means you are not attached to seeking the Dharma. Not entering the Sangha means you are not attached to seeking the Sangha. Ultimately not attaining liberation means that the function of wisdom is manifesting. If someone understands in this way, they will obtain the food of Dharma joy and Zen bliss.'
A head monk (person in charge of a monastery) asked, 'The Prajna Sutra says that it delivers nine types of beings, all entering Nirvana without remainder (referring to complete liberation). It also says that in reality, there are no beings who attain liberation. How can these two passages of scripture be reconciled? People all say that in reality, beings are delivered, but one does not grasp the characteristic of beings. I am often doubtful and unresolved. Please, master, explain this for me.'
The Zen master said, 'The nine types of beings are all fully present in one body. They are formed at any time according to one's actions. Therefore, ignorance (referring to delusion about the true nature of things) is oviparous, the wrapping of afflictions is viviparous, the soaking of the water of desire is moisture-born, and the sudden arising of afflictions is metamorphic. Awakening is the Buddha, delusion is called sentient beings. Bodhisattvas only use the mind of moment-to-moment awareness to treat sentient beings. If one understands that the essence of the mind of moment-to-moment awareness is empty, this is called delivering sentient beings.'
'The wise deliver the unformed beings from their original pure state. Since the unformed beings are empty, one knows that in reality, there are no beings who attain liberation.'
A Dharma master asked, 'I would like to ask a question. Will the master answer?'
The Zen master said, 'The moon's reflection in the cold pond can be grasped at will.'
Asked, 'What is the Buddha?'
The Zen master said, 'Clearly face to face, who is it if not the Buddha?'
Asked, 'What Dharma does the master speak to deliver what kind of people?'
The Zen master said, 'I have never used any Dharma to deliver people.'
Asked, 'The Zen master's family is originally like this.'
The Zen master asked in return, 'What Dharma does the Great Virtue (a respectful term for monks) speak to deliver people?'
Answered, 'Speaking the Diamond Sutra.'
師云。講得幾座。云二十餘座。師云。此經是誰說。僧抗聲云。禪師相弄。豈不知是佛說耶。師云。若言如來有所說。即為謗佛。是人不解我所說義。若言不是佛說。又成謗經。請大德說看。僧無對。師云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德且道。阿那個是如來。云某甲到此。卻迷去。師云。從來未悟。說甚麼卻迷。云請禪師說。師云。汝講二十餘座。卻不識如來。僧作禮云。愿垂開示。師云。如來者。即諸法如義。何得忘卻。僧云。是是。師云。是亦未是在。云經文分明。那得未是。師云。大德如否。云如。師云。木石如否。云如。師云。大德如。同木石如否。云無二。師云。大德與木石何別。僧無對。乃嘆云。此上人者。難為酬對。
師問座主。講甚麼經。云三昧經。師提起拄杖云。這個是三昧。不是三昧。主無對。師云。老僧住持事繁。不能打得你。
信州鵝湖大義禪師(凡三)
衢州江山徐氏子。唐憲宗詔入內論義。有法師問。欲界無禪。禪居色界。此土憑何而立名禪。師云。法師只知欲界無禪。不知禪界無慾。云如何是禪。師以手點空。法師無對。
憲宗云。法師講無限經論。只這一點。便不奈何。
師問諸碩德。行住坐臥。以何為道。有對云。知
【現代漢語翻譯】 現代漢語譯本： 禪師說：『你講過多少座經？』僧人說：『二十多座。』禪師說：『這部經是誰說的？』僧人高聲說：『禪師你捉弄我，難道不知道是佛說的嗎？』禪師說：『如果說如來有所說，那就是誹謗佛，這個人不理解我所說的意義。如果說不是佛說的，又成了誹謗經。請大德說說看。』僧人無言以對。禪師說：『如果用色相來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。大德你說說看，哪個是如來？』僧人說：『我到這裡，反而迷惑了。』禪師說：『從來沒有領悟，說什麼反而迷惑？』僧人說：『請禪師說說。』禪師說：『你講了二十多座經，卻不認識如來。』僧人作禮說：『希望您能開示。』禪師說：『如來，就是諸法如義，怎麼能忘記呢？』僧人說：『是，是。』禪師說：『說是，也未必是。』僧人說：『經文分明，怎麼能說未必是？』禪師說：『大德你如嗎？』僧人說：『如。』禪師說：『木頭石頭如嗎？』僧人說：『如。』禪師說：『大德你如，和木頭石頭如，一樣嗎？』僧人說：『沒有兩樣。』禪師說：『大德你和木頭石頭有什麼區別？』僧人無言以對，於是感嘆說：『這位上人，難以應對。』
禪師問座主：『講什麼經？』座主說：『《三昧經》。』禪師提起拄杖說：『這個是三昧，不是三昧？』座主無言以對。禪師說：『老僧住持事務繁忙，不能打你。』
信州鵝湖大義禪師（共三則）
衢州江山徐氏之子。唐憲宗下詔讓他入宮論義。有法師問：『欲界沒有禪，禪在**。此土憑什麼而立名禪？』禪師說：『法師只知道欲界沒有禪，不知道禪界沒有欲。』法師問：『如何是禪？』禪師用手指向天空。法師無言以對。
憲宗說：『法師講了無數經論，只這一點，就無可奈何。』
禪師問各位碩德：『行住坐臥，以什麼為道？』有人回答說：『知。』
【English Translation】 English version: The Master said, 'How many lectures have you given?' The monk said, 'More than twenty.' The Master said, 'Who spoke this scripture?' The monk raised his voice and said, 'Are you making fun of me, Zen Master? Don't you know it was spoken by the Buddha?' The Master said, 'If you say the Tathagata (如來, Thus Come One) has spoken something, that is slandering the Buddha. That person does not understand the meaning of what I am saying. If you say it was not spoken by the Buddha, that is also slandering the scripture. Please, Great Virtue, speak and see.' The monk had no reply. The Master said, 'If you seek me through form, if you seek me through sound, that person is practicing a heretical path and cannot see the Tathagata. Great Virtue, tell me, which one is the Tathagata?' The monk said, 'Since arriving here, I have become confused.' The Master said, 'You have never awakened, so what are you talking about becoming confused?' The monk said, 'Please, Zen Master, explain.' The Master said, 'You have lectured on more than twenty scriptures, yet you do not recognize the Tathagata?' The monk bowed and said, 'I hope you will enlighten me.' The Master said, 'The Tathagata is the suchness (如) of all dharmas (法), how can you forget that?' The monk said, 'Yes, yes.' The Master said, 'Saying 'yes' is not necessarily 'yes'.' The monk said, 'The scripture is clear, how can you say it is not necessarily 'yes'?' The Master said, 'Great Virtue, are you suchness (如)?' The monk said, 'Suchness.' The Master said, 'Are wood and stone suchness?' The monk said, 'Suchness.' The Master said, 'Are you, Great Virtue, the same as the suchness of wood and stone?' The monk said, 'Not two.' The Master said, 'What is the difference between you, Great Virtue, and wood and stone?' The monk had no reply and sighed, 'This superior person is difficult to answer.'
The Master asked the lecturer, 'What scripture are you lecturing on?' The lecturer said, 'The Samadhi (三昧, concentration) Sutra.' The Master raised his staff and said, 'Is this samadhi, or is it not samadhi?' The lecturer had no reply. The Master said, 'This old monk is busy with affairs of the monastery and cannot beat you.'
Zen Master Dayi (大義) of Ehu (鵝湖, Goose Lake) in Xinzhou (信州) (Three cases in total)
A son of the Xu family from Jiangshan (江山) in Quzhou (衢州). Emperor Xianzong (憲宗) of the Tang Dynasty summoned him to the palace to discuss doctrine. A Dharma Master asked, 'The Desire Realm (欲界) has no dhyana (禪, meditation), dhyana resides in **. Upon what does this land rely to establish the name dhyana?' The Master said, 'The Dharma Master only knows that the Desire Realm has no dhyana, but does not know that the Dhyana Realm has no desire.' The Dharma Master asked, 'What is dhyana?' The Master pointed to the sky with his hand. The Dharma Master had no reply.
Emperor Xianzong said, 'The Dharma Master has lectured on countless scriptures and treatises, but this one point is too much for him.'
The Master asked the eminent monks, 'In walking, standing, sitting, and lying down, what is taken as the Way (道)?' Someone replied, 'Knowing.'
者是。師云不可以智知。不可以識識。何謂知者是。
有云。無分別者是。師云。善能分別諸法相。于第一義而不動。安得無分別者是。
有云四禪八定是。師云。佛身無為。不墮諸數。安得四禪八定是。
於是舉眾杜口。
妙喜云。相罵饒你接觜。相唾饒你潑水。
順宗問。何者是佛。師云。不離陛下所問。帝默契。
池州杉山智堅禪師(凡四)
與歸宗南泉。路次逢虎。各從邊過了。泉問歸宗。適來見虎。似個甚麼。宗云。似個貓兒。復問師。師云。似個狗子。師卻問南泉。泉云。似個大蟲。
師普請擇蕨次。南泉拈起一莖蕨云。這個大好供養。師云。非但這個。百味珍羞。他亦不顧。泉云。雖然如是。個個須是嘗過始得。
師齋次。南泉收生飯云。生聻。師云。無生。泉云。無生猶是末。泉行數步。師召云。長老。泉云。作甚麼。師云。莫道是末好。
僧問。如何是本來身。師云。舉世無相似。
灃州茗溪道行禪師(凡一)
示眾云。吾有大病。非世所醫。
后僧問曹山。承古有言。吾有大病。非世所醫。未審喚作甚麼病。曹云。攢簇不得底病。云一切眾生。還有也無。曹云。人人盡有。雲和尚還有也無。曹云。正覓起處不
【現代漢語翻譯】 現代漢語譯本： 有人問：『什麼是「者是」？』
老師說：『不可以智力去了解，不可以意識去認識。』
那人又問：『什麼是「知者是」？』
有人回答：『沒有分別心就是。』
老師說：『善於分辨各種法的表相，但在第一義諦上卻不動搖。怎麼能說沒有分別心就是呢？』
有人回答：『四禪八定就是。』
老師說：『佛身是無為的，不屬於任何數量範疇。怎麼能說是四禪八定呢？』
於是大家都沉默不語。
妙喜說：『（如果）互相謾罵，我允許你還嘴；（如果）互相吐唾沫，我允許你潑水。』
順宗皇帝問：『什麼是佛？』
老師說：『不離陛下所問。』皇帝默默領會。
池州杉山智堅禪師（共四則）
（智堅禪師）與歸宗禪師、南泉禪師一起趕路，途中遇到老虎。他們各自從老虎身邊走過。南泉問歸宗：『剛才見到的老虎，像個什麼？』歸宗說：『像隻貓。』又問智堅禪師，智堅禪師說：『像條狗。』智堅禪師反問南泉禪師，南泉禪師說：『像只大蟲（老虎）。』
智堅禪師帶領大眾採摘蕨菜時，南泉禪師拿起一根蕨菜說：『這個用來供養非常好。』智堅禪師說：『不僅僅是這個，即使是各種美味佳餚，它也不會顧及。』南泉禪師說：『雖然如此，但每個都必須親自嘗過才行。』
智堅禪師在齋飯時，南泉禪師收起剩下的飯說：『生嗎？』智堅禪師說：『無生。』南泉禪師說：『無生還是末。』南泉禪師走了幾步，智堅禪師叫住他，說：『長老。』南泉禪師問：『做什麼？』智堅禪師說：『不要說是末才好。』
有僧人問：『什麼是本來面目？』智堅禪師說：『世上沒有相似的。』
灃州茗溪道行禪師（共一則）
道行禪師向大眾開示說：『我得了大病，不是世間的醫生能治好的。』
後來有僧人問曹山禪師：『過去有人說：「我得了大病，不是世間的醫生能治好的。」不知道這叫做什麼病？』曹山禪師說：『無法聚集的病。』那僧人問：『一切眾生，也有這種病嗎？』曹山禪師說：『人人都有。』那僧人問：『和尚您也有嗎？』曹山禪師說：『正在尋找這病從何處生起。』 English version: Someone asked: 'What is "this is"?'
The teacher said: 'It cannot be understood with intellect, it cannot be recognized with consciousness.'
The person then asked: 'What is "knower is"?'
Someone answered: 'That which has no discrimination is.'
The teacher said: 'It is good at distinguishing the characteristics of all dharmas, yet it remains unmoved in the ultimate truth. How can you say that which has no discrimination is?'
Someone answered: 'The four dhyanas and eight samadhis are.'
The teacher said: 'The Buddha's body is unconditioned and does not fall into any numerical categories. How can you say it is the four dhyanas and eight samadhis?'
Thereupon, the assembly was silent.
Miao Xi said: 'If you curse each other, I allow you to retort; if you spit at each other, I allow you to splash water back.'
Emperor Shun Zong asked: 'What is Buddha?'
The teacher said: 'It is not apart from what Your Majesty is asking.' The Emperor understood in silence.
Chan Master Zhijian of Shanshan Mountain in Chizhou (Four cases)
(Chan Master Zhijian), together with Chan Master Guizong and Chan Master Nanquan, were traveling when they encountered a tiger. They each passed by the tiger. Nanquan asked Guizong: 'What did the tiger you saw just now look like?' Guizong said: 'Like a cat.' He then asked Chan Master Zhijian, who said: 'Like a dog.' Chan Master Zhijian then asked Nanquan, who said: 'Like a big worm (tiger).'
When Chan Master Zhijian was leading the assembly to pick ferns, Nanquan picked up a fern stalk and said: 'This is very good for offering.' Chan Master Zhijian said: 'Not only this, but even various delicacies, it would not care about them.' Nanquan said: 'Even so, each one must be tasted personally.'
During the meal, Chan Master Nanquan collected the leftover rice and said: 'Raw?' Chan Master Zhijian said: 'No-birth.' Nanquan said: 'No-birth is still the end.' Nanquan took a few steps, and Chan Master Zhijian called out: 'Elder.' Nanquan asked: 'What are you doing?' Chan Master Zhijian said: 'It's best not to say it's the end.'
A monk asked: 'What is the original face?' Chan Master Zhijian said: 'There is nothing similar in the world.'
Chan Master Daoxing of Mingxi in Fengzhou (One case)
Chan Master Daoxing addressed the assembly, saying: 'I have a great illness that cannot be cured by worldly doctors.'
Later, a monk asked Chan Master Caoshan: 'In the past, someone said: "I have a great illness that cannot be cured by worldly doctors." I don't know what this is called?' Chan Master Caoshan said: 'An illness that cannot be gathered together.' The monk asked: 'Do all sentient beings have this illness?' Chan Master Caoshan said: 'Everyone has it.' The monk asked: 'Does the Abbot also have it?' Chan Master Caoshan said: 'I am precisely looking for where this illness arises.'
【English Translation】 Someone asked: 'What is "this is"?' The teacher said: 'It cannot be understood with intellect, it cannot be recognized with consciousness.' The person then asked: 'What is "knower is"?' Someone answered: 'That which has no discrimination is.' The teacher said: 'It is good at distinguishing the characteristics of all dharmas (phenomena), yet it remains unmoved in the ultimate truth (first principle). How can you say that which has no discrimination is?' Someone answered: 'The four dhyanas (meditative absorptions) and eight samadhis (states of concentration) are.' The teacher said: 'The Buddha's body is unconditioned (asamskrita) and does not fall into any numerical categories. How can you say it is the four dhyanas and eight samadhis?' Thereupon, the assembly was silent. Miao Xi said: 'If you curse each other, I allow you to retort; if you spit at each other, I allow you to splash water back.' Emperor Shun Zong asked: 'What is Buddha?' The teacher said: 'It is not apart from what Your Majesty is asking.' The Emperor understood in silence. Chan Master Zhijian of Shanshan Mountain in Chizhou (Four cases) (Chan Master Zhijian), together with Chan Master Guizong and Chan Master Nanquan, were traveling when they encountered a tiger. They each passed by the tiger. Nanquan asked Guizong: 'What did the tiger you saw just now look like?' Guizong said: 'Like a cat.' He then asked Chan Master Zhijian, who said: 'Like a dog.' Chan Master Zhijian then asked Nanquan, who said: 'Like a big worm (tiger).' When Chan Master Zhijian was leading the assembly to pick ferns, Nanquan picked up a fern stalk and said: 'This is very good for offering.' Chan Master Zhijian said: 'Not only this, but even various delicacies, it would not care about them.' Nanquan said: 'Even so, each one must be tasted personally.' During the meal, Chan Master Nanquan collected the leftover rice and said: 'Raw?' Chan Master Zhijian said: 'No-birth (anutpada).' Nanquan said: 'No-birth is still the end.' Nanquan took a few steps, and Chan Master Zhijian called out: 'Elder.' Nanquan asked: 'What are you doing?' Chan Master Zhijian said: 'It's best not to say it's the end.' A monk asked: 'What is the original face?' Chan Master Zhijian said: 'There is nothing similar in the world.' Chan Master Daoxing of Mingxi in Fengzhou (One case) Chan Master Daoxing addressed the assembly, saying: 'I have a great illness that cannot be cured by worldly doctors.' Later, a monk asked Chan Master Caoshan: 'In the past, someone said: "I have a great illness that cannot be cured by worldly doctors." I don't know what this is called?' Chan Master Caoshan said: 'An illness that cannot be gathered together.' The monk asked: 'Do all sentient beings have this illness?' Chan Master Caoshan said: 'Everyone has it.' The monk asked: 'Does the Abbot also have it?' Chan Master Caoshan said: 'I am precisely looking for where this illness arises.'
得。云一切眾生。為甚麼不病。曹云。眾生若病。即非眾生。云未審諸佛。還有此病也無。曹云有。云既有。為甚麼不病。曹云。為伊惺惺。
撫州石鞏慧藏禪師(凡四)
本為獵人趁鹿。從馬祖庵前過。乃問。還見我鹿么。祖云。汝是何人。云射獵人。祖云。汝一箭射幾個。云一箭射一個。祖云。汝不善射。雲和尚善射否。祖云。善射。云一箭射幾個。祖云。一箭射一群。云彼此生命。何用射他一群。祖云。既知如是。何不自射。云若教某甲自射。直是無下手處。祖云。這漢曠劫無明煩惱。今日頓歇。師擲下弓箭。投祖出家。
法燈云。且道作么生是一箭射一群底道理。直是三千大千世界生命。也不消一箭。
師自後。凡有僧來。以弓架箭。示之。
一日三平來。師喚云。看箭。平撥開胸云。此是殺人箭。活人箭又作么生。師扣弓弦三下。平便作禮。師云。三十年。架一張弓。兩隻箭。只射得半個聖人。遂拗折弓箭。
平后謁大顛。舉前話。顛云。既是活人箭。為甚麼。向弓弦上辨。平無語。顛云。三十年後。要人舉此話。也難得。
師在廚下作務。祖問。作甚麼。云牧牛。祖云。作么生牧。云一回入草去。驀鼻拽將來。祖云。子真牧牛也。
師問西堂。汝解捉
【現代漢語翻譯】 現代漢語譯本 問：既然說一切眾生，為什麼會生病？ 曹山（Caoshan，人名）回答：眾生如果生病，那就不是眾生了。 問：請問諸佛（Buddhas，覺悟者）還有這種病嗎？ 曹山回答：有。 問：既然有，為什麼不生病？ 曹山回答：因為他們覺醒了。
撫州石鞏慧藏禪師（Shigong Huizang，人名）（共有四則公案）
禪師原本是獵人，追逐鹿時從馬祖（Mazu，人名）的庵前經過，於是問道：你有沒有看見我的鹿？ 馬祖說：你是什麼人？ 獵人說：射獵的人。 馬祖說：你一箭射幾個？ 獵人說：一箭射一個。 馬祖說：你不善於射箭。 獵人說：和尚善於射箭嗎？ 馬祖說：善於射箭。 獵人說：一箭射幾個？ 馬祖說：一箭射一群。 獵人說：彼此都有生命，為什麼要射他們一群？ 馬祖說：既然知道這樣，為什麼不射自己？ 獵人說：如果教我射自己，實在是無從下手。 馬祖說：這個人曠劫以來的無明煩惱，今天頓然止息了。 禪師扔下弓箭，投到馬祖門下出家。
法燈（Fadeng，人名）說：請問，怎樣才是一箭射一群的道理？即使是三千大千世界的生命，也不需要一箭。
禪師自那以後，凡是有僧人來，就用弓架箭來向他們展示。
有一天，三平（Sanping，人名）來了，禪師喊道：看箭！ 三平撥開胸膛說：這是殺人的箭，活人的箭又是什麼樣的？ 禪師扣了三下弓弦，三平便行禮。 禪師說：三十年，架一張弓，兩隻箭，只射得半個聖人，於是折斷了弓箭。
三平後來拜訪大顛（Dadian，人名），舉了之前的話。 大顛說：既然是活人的箭，為什麼要在弓弦上辨別？ 三平無語。 大顛說：三十年後，要人舉起這句話，也很難得。
禪師在廚房裡做雜務，馬祖問：做什麼？ 禪師說：牧牛。 馬祖說：怎麼牧？ 禪師說：一回到草里去，就驀然拽著鼻子拉回來。 馬祖說：你真是牧牛啊。
禪師問西堂（Xitang，人名）：你懂得捉嗎？
【English Translation】 English version Question: Since it is said 'all sentient beings', why are they ill? Caoshan (name of a person) replied: If sentient beings are ill, then they are not sentient beings. Question: May I ask, do all Buddhas (enlightened beings) have this illness? Caoshan replied: Yes. Question: Since they have it, why are they not ill? Caoshan replied: Because they are awake.
Zen Master Shigong Huizang (name of a person) of Fuzhou (total of four anecdotes)
Originally, the Zen master was a hunter chasing a deer, passing by Mazu's (name of a person) hermitage, so he asked: Did you see my deer? Mazu said: Who are you? The hunter said: A hunter. Mazu said: How many do you shoot with one arrow? The hunter said: One arrow shoots one. Mazu said: You are not good at shooting. The hunter said: Is the monk good at shooting? Mazu said: Good at shooting. The hunter said: How many do you shoot with one arrow? Mazu said: One arrow shoots a group. The hunter said: We both have lives, why shoot a group of them? Mazu said: Since you know this, why not shoot yourself? The hunter said: If you teach me to shoot myself, I really don't know where to start. Mazu said: This person's ignorance and afflictions from countless eons have suddenly ceased today. The Zen master threw down his bow and arrows and joined Mazu's order.
Fadeng (name of a person) said: May I ask, what is the principle of shooting a group with one arrow? Even the lives of the three thousand great thousand worlds do not need an arrow.
From then on, whenever a monk came, the Zen master would show them by nocking an arrow on the bow.
One day, Sanping (name of a person) came, and the Zen master shouted: Look at the arrow! Sanping opened his chest and said: This is a killing arrow, what is a life-giving arrow like? The Zen master plucked the bowstring three times, and Sanping bowed. The Zen master said: For thirty years, setting up a bow and two arrows, I have only shot half a sage, so he broke the bow and arrows.
Later, Sanping visited Dadian (name of a person) and mentioned the previous conversation. Dadian said: Since it is a life-giving arrow, why distinguish it on the bowstring? Sanping was speechless. Dadian said: Thirty years later, it will be rare for people to bring up this story.
The Zen master was doing chores in the kitchen, and Mazu asked: What are you doing? The Zen master said: Herding a cow. Mazu said: How do you herd it? The Zen master said: Once it goes into the grass, I suddenly pull it back by the nose. Mazu said: You are really herding a cow.
The Zen master asked Xitang (name of a person): Do you know how to catch?
虛空么。堂云。解捉。師云。汝作么生捉。堂以手撮虛空。師云。汝不解捉。堂云。師兄作么生。師把西堂鼻頭。便拽。堂作痛聲云。大殺拽人鼻孔。直欲脫去。師云。直須恁么捉。始得。
袁州南源道明禪師(凡二)
示眾云。快人一言。快馬一鞭。有事何不出頭來。無事各自珍重。
僧問。如何是一言。師吐舌云。待我有廣長舌相。即向你道。
洞山來。才上法堂。師便云。已相見了也。洞便下去。明日卻上。問昨日己蒙和尚慈悲。不知甚處是相見處。師云。心心無間斷。流入于性海。洞云。洎合放過。遂辭去。師云。多學佛法。廣作利益。山云。多學佛法。即不問。如何廣作利益。師云。一物莫違。
鼎州中邑洪恩禪師(凡二)
仰山來謝戒。師于繩床上。以手拍口云。和和。山從西過東。師又以手拍口云。和和。山從東過西。卻于中間而立。然後謝戒。師云。甚麼處得此三昧來。山云。曹溪脫印子學來。師云。汝道。曹溪用此三昧接誰。山云。一宿覺。山卻問。和尚甚處得此三昧。師云。我于馬大師處。得此三昧。
仰山問。如何得見性去。師云。譬如一室有六窗。內有一獼猴。外有獼猴。從東邊。喚狌狌。獼猴即應。如是。六窗俱喚俱應。山作禮云。適來蒙和
【現代漢語翻譯】 現代漢語譯本 問：虛空可以捕捉嗎？ 西堂禪師說：『可以捕捉。』 禪師（袁州南源道明禪師）問：『你如何捕捉？』 西堂禪師用手去抓虛空。 禪師說：『你不懂得捕捉。』 西堂禪師問：『師兄你如何捕捉？』 禪師抓住西堂禪師的鼻子，用力拽。 西堂禪師痛得叫起來，說：『太用力拽人鼻子了，簡直要拽掉了。』 禪師說：『就是要這樣用力捉，才行。』
袁州南源道明禪師(凡二)
開示大眾說：『對於聰明人，一句話就夠了；對於快馬，一鞭子就夠了。有事就站出來，沒事就各自珍重。』
有僧人問：『如何是「一言」？』 禪師吐出舌頭說：『等我有了廣長舌相（佛的三十二相之一，表示說法無礙），就告訴你。』
洞山禪師來訪，剛登上法堂，禪師便說：『已經相見了。』 洞山禪師便下去了。第二天又上來，問：『昨天承蒙和尚慈悲，不知在哪裡是相見之處？』 禪師說：『心心之間沒有間斷，流入于性海（比喻自性的廣大）。』 洞山禪師說：『幾乎錯過了。』於是告辭離去。 禪師說：『多學佛法，廣作利益。』 洞山禪師說：『多學佛法，就不問了，如何是廣作利益？』 禪師說：『一物都不要違背（本性）。』
鼎州中邑洪恩禪師(凡二)
仰山禪師來感謝傳戒之恩。禪師在繩床上，用手拍著嘴說：『和和。』 仰山禪師從西邊走到東邊，禪師又用手拍著嘴說：『和和。』 仰山禪師從東邊走到西邊，然後在中間站立，然後感謝傳戒之恩。 禪師說：『從哪裡得到這種三昧（禪定）？』 仰山禪師說：『從曹溪（六祖慧能道場）脫印子（比喻擺脫束縛）學來的。』 禪師說：『你說說，曹溪用這種三昧接引誰？』 仰山禪師說：『一宿覺（永嘉玄覺禪師）。』 仰山禪師反問：『和尚您從哪裡得到這種三昧？』 禪師說：『我從馬大師（馬祖道一禪師）處，得到這種三昧。』
仰山禪師問：『如何才能得見自性？』 禪師說：『譬如一間屋子有六個窗戶，裡面有一隻獼猴（比喻人的心識），外面也有一隻獼猴。從東邊的窗戶，叫「狌狌（獼猴的別稱）」，裡面的獼猴就應聲。這樣，六個窗戶都叫都應聲。』 仰山禪師作禮說：『剛才承蒙和尚開示。』
【English Translation】 English version Question: Can emptiness be grasped? Hall said: 'It can be grasped.' The Master (Yuanzhou Nanyuan Daoming Zen Master) said: 'How do you grasp it?' Hall used his hand to grab at emptiness. The Master said: 'You don't understand how to grasp it.' Hall said: 'How does Senior Brother do it?' The Master grabbed Hall's nose and pulled it. Hall cried out in pain, saying: 'You're pulling my nose so hard, it's about to come off!' The Master said: 'You must grasp it like this to get it.'
Zen Master Daoming of Nanyuan in Yuanzhou (Part Two)
Addressing the assembly, he said: 'A word is enough for a quick-witted person; a whip is enough for a fast horse. If there's something to be done, step forward. If not, cherish yourselves.'
A monk asked: 'What is 'one word'?' The Master stuck out his tongue and said: 'When I have the mark of the broad and long tongue (one of the thirty-two marks of a Buddha, indicating unimpeded speech), I will tell you.'
When Dongshan arrived, just as he ascended the Dharma Hall, the Master said: 'We have already met.' Dongshan then went down. The next day, he came up again and asked: 'Yesterday, I received the Master's compassion. I don't know where the meeting place is.' The Master said: 'Heart to heart, without interruption, flowing into the sea of nature (a metaphor for the vastness of self-nature).' Dongshan said: 'I almost missed it.' Then he took his leave. The Master said: 'Study the Buddhadharma extensively and create vast benefits.' Dongshan said: 'Extensive study of the Buddhadharma, I won't ask about. How do you create vast benefits?' The Master said: 'Do not go against a single thing (one's original nature).'
Zen Master Hongen of Zhongyi in Dingzhou (Part Two)
Yangshan came to thank him for the precepts. The Master, on the rope bed, clapped his hand on his mouth and said: 'He, he.' Yangshan walked from west to east. The Master again clapped his hand on his mouth and said: 'He, he.' Yangshan walked from east to west, then stood in the middle, and then thanked him for the precepts. The Master said: 'Where did you get this samadhi (meditative state) from?' Yangshan said: 'I learned it from Caoxi (the Sixth Patriarch Huineng's monastery), shedding the seal (a metaphor for breaking free from constraints).' The Master said: 'Tell me, who does Caoxi use this samadhi to receive?' Yangshan said: 'Yixiu Jue (Yongjia Xuanjue Zen Master).' Yangshan asked in return: 'Where did you, Master, get this samadhi from?' The Master said: 'I got this samadhi from Master Ma (Mazu Daoyi Zen Master).'
Yangshan asked: 'How can one see one's nature?' The Master said: 'It's like a room with six windows. Inside there is a monkey (a metaphor for the mind), and outside there is also a monkey. From the east window, call out 'Xingxing (another name for monkey),' and the monkey inside will respond. Like this, all six windows call out and all respond.' Yangshan bowed and said: 'Just now, I received the Master's instruction.'
尚譬喻。無不了知。更有一事。只如內獼猴瞌睡。外獼猴。欲相見時。如何。師下繩床。捉山手。作舞云。狌狌我與汝相見了也。
崇壽稠雲。有人定得此道理么。若定不得。只是個弄精魂手腳。佛性義。在甚麼處。
靈巖安云。靈巖有個獼猴。六根杜絕。一念不生。拽不向前。推不向后。且作么生喚。若喚得應。許你具隻眼。若喚不應。也許你具隻眼。
洛京佛光如滿禪師(凡一)
唐順宗問。佛從何方來。滅向何方去。既言常住世。佛今在何處。師云。佛從無為來。滅向無為去。法身等虛空。常在無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更莫生疑慮。
帝又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河及大地。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。師云。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未嘗生。滅亦未嘗滅。了見無心處。自然無法說。
潭州三角山總印禪師(凡二)
示眾云。若論此事。眨上眉毛。早是蹉過了也。麻谷出衆云。眨上眉毛。即不問。如
【現代漢語翻譯】 現代漢語譯本 還用譬喻，沒有不瞭解的。再說一件事，就像裡面的獼猴瞌睡，外面的獼猴想要相見時，該怎麼辦呢？禪師走下繩床，抓住山的手，跳舞說：『狌狌（猩猩，這裡指獼猴），我與你相見了啊。』 崇壽稠雲禪師說，有人能確定這個道理嗎？如果確定不了，只是在玩弄精魂手腳。佛性的意義，在哪裡呢？ 靈巖安禪師說，靈巖有個獼猴，六根杜絕，一念不生，拽不動它向前，推不動它向後，該怎麼稱呼它？如果能稱呼得對，就允許你具有一隻眼。如果稱呼不對，也允許你具有一隻眼。 洛京佛光如滿禪師（共一條） 唐順宗問：『佛從何方來，滅向何方去？既然說常住在世，佛現在在哪裡？』禪師說：『佛從無為而來，滅向無為而去。法身等同虛空，常在無心之處。有念歸於無念，有住歸於無住。來是爲了眾生而來，去是爲了眾生而去。清凈真如海，湛然體常住。智者善於思惟，更不要產生疑慮。』 皇帝又問：『佛在王宮出生，在雙林滅度。住世四十九年，又說沒有法可說。山河及大地，天地及日月，時至都會歸於盡，誰說不生不滅？疑惑之情就像這樣，智者善於分辨。』禪師說：『佛體本來無為，是迷惑的情感妄加分別。法身等同虛空，未曾有生滅。有緣分時佛就出世，沒有緣分時佛就入滅。處處化度眾生，猶如水中月。不是常也不是斷，不是生也不是滅。生也未曾真正生，滅也未曾真正滅。了見無心之處，自然就沒有法可說。』 潭州三角山總印禪師（共兩條） 開示大眾說：『如果談論這件事，眨一下眉毛，早就錯過了。』麻谷禪師從人群中走出說：『眨一下眉毛，暫且不問，如果...
【English Translation】 English version Furthermore, using metaphors, there is nothing that is not understood. Let me tell you another thing. Suppose the inner monkey is dozing, and the outer monkey wants to see it, what should be done? The master stepped down from the rope bed, grabbed Shanshou's hand, and danced, saying, 'Shēngshēng (猩猩, here refers to monkey), I have met you!' Chongshou Chouyun said, 'Can anyone ascertain this principle? If you cannot ascertain it, you are merely playing with the spirit and manipulating your hands and feet. Where is the meaning of Buddha-nature?' Lingyan An said, 'Lingyan has a monkey whose six senses are cut off, and not a single thought arises. It cannot be pulled forward, nor can it be pushed backward. How should it be called? If you can call it correctly, I will allow you to have one eye. If you cannot call it correctly, I will also allow you to have one eye.' Chan Master Rúmǎn of Foguang Temple in Luoyang (Total of one) Emperor Shunzong of Tang asked, 'From what direction does the Buddha come, and to what direction does he go to extinction? Since it is said that he constantly dwells in the world, where is the Buddha now?' The master said, 'The Buddha comes from non-action (wúwéi), and goes to extinction in non-action. The Dharma body is equal to the void, and constantly dwells in the place of no-mind. Thoughts return to no-thought, dwelling returns to non-dwelling. Coming is for the sake of sentient beings, and going is for the sake of sentient beings. The pure true suchness sea, is serene and its essence constantly abides. Wise ones should contemplate well, and not give rise to doubts.' The Emperor further asked, 'The Buddha was born in the royal palace and entered extinction in the twin Sala trees. He lived in the world for forty-nine years, and yet said there is no Dharma to be spoken. Mountains and rivers, the earth, heaven and earth, and the sun and moon, all return to extinction when the time comes. Who says they are not born and do not die? My doubts are like this, may the wise one discern them well.' The master said, 'The Buddha's essence is originally non-action, it is deluded emotions that make false distinctions. The Dharma body is equal to the void, and has never had birth or death. When there is affinity, the Buddha appears in the world, when there is no affinity, the Buddha enters extinction. He transforms sentient beings everywhere, like the moon in the water. It is neither constant nor discontinuous, neither birth nor death. Birth has never truly been born, and death has never truly died. When you clearly see the place of no-mind, naturally there is no Dharma to be spoken.' Chan Master Zǒngyìn of Triangle Mountain in Tanzhou (Total of two) Instructing the assembly, he said, 'If we talk about this matter, even a blink of an eye is already a mistake.' Chan Master Mágǔ stepped out from the crowd and said, 'Blinking an eye, I will not ask about that for now, but if...
何是此事。師云。蹉過了也。谷便掀倒繩床。師便打。
雪竇云。兩個漢。有頭無尾。眉毛未曾眨上。說甚麼此事蹉過。
尋有僧問。眉毛為甚麼不眨上。寶便打。
示眾云。凡說法。須用應時應節。
時有僧問。四黃四赤時如何。師云。三月杖頭挑。云爲甚麼滿肚貯氣。師云。爭柰一條繩何。云如何得出氣去。師云。直待皮穿。
伊闕伏牛自在禪師(凡二)
吳興李氏子。為馬祖馳書。上忠國師。國師問。馬大師如何示徒。云即心是佛。國師云。是甚麼語話。
又問。更有甚麼言句。云非心非佛。或云。不是心。不是佛。國師云。猶較些子。
師卻問。未審和尚此間。如何示徒。國師云。三點如流水。曲似刈禾鐮。
雪竇向猶較些子處。便喝。又向曲似刈禾鐮處云。是甚麼語話。也好與一拶。見之不取。千載難忘。
示眾云。即心即佛。是無病求藥。非心非佛。是藥病相治。
僧問。如何是脫灑一句。師云。伏牛山下古今傳。
湖南東寺如會禪師(凡四)
始興曲江人也。示眾云。心不是佛。智不是道。劍去久矣。爾方刻舟。
師問仰山。甚處人。山云廣南人。師云。我聞廣南有鎮海明珠。是否。云是。師云。此珠如何。
【現代漢語翻譯】 現代漢語譯本 『什麼是此事？』 禪師說：『錯過了也。』 學僧便掀翻禪床。禪師就打他。
雪竇禪師評論說：『這兩個人，有頭無尾。眉毛還沒眨一下，說什麼此事錯過。』
後來有僧人問：『眉毛為什麼不眨一下？』 寶禪師便打他。
禪師開示大眾說：『凡是說法，必須應時應節。』
當時有僧人問：『四黃四赤時如何？』 禪師說：『三月杖頭挑。』 學僧問：『為什麼滿肚子貯氣？』 禪師說：『爭奈一條繩何？』 學僧問：『如何得出氣去？』 禪師說：『直待皮穿。』
伊闕伏牛自在禪師（共二則）
吳興李氏之子，為馬祖（Mazu，禪宗大師）送信給忠國師（Zhong Guoshi，唐代國師）。國師問：『馬大師如何教導弟子？』 他回答說：『即心是佛。』 國師說：『這是什麼話？』
又問：『還有什麼言句？』 他回答說：『非心非佛。』 或說：『不是心，不是佛。』 國師說：『猶較些子。』（還稍微好一點）
禪師反問：『不知道和尚您這裡，如何教導弟子？』 國師說：『三點如流水，曲似刈禾鐮。』
雪竇禪師針對『猶較些子』處，便喝一聲。又針對『曲似刈禾鐮』處說：『這是什麼話？』 也好給他一拶（za，突然襲擊）。見之不取，千載難忘。
禪師開示大眾說：『即心即佛，是無病求藥。非心非佛，是藥病相治。』
僧人問：『如何是脫灑一句？』 禪師說：『伏牛山下古今傳。』
湖南東寺如會禪師（共四則）
始興曲江人。禪師開示大眾說：『心不是佛，智不是道。劍去久矣，爾方刻舟。』
禪師問仰山（Yangshan，人名）：『哪裡人？』 仰山回答說：『廣南人。』 禪師說：『我聽說廣南有鎮海明珠，是否？』 仰山回答說：『是。』 禪師說：『此珠如何？』
【English Translation】 English version 『What is this matter?』 The master said, 『It's missed.』 The monk then overturned the rope bed. The master then struck him.
Xuedou commented, 『These two men, have a head but no tail. Their eyebrows haven't even twitched, yet they talk about missing this matter.』
Later, a monk asked, 『Why don't the eyebrows twitch?』 Bao then struck him.
The master instructed the assembly, 『All Dharma talks must be timely and appropriate.』
At that time, a monk asked, 『What about when it's four yellow and four red?』 The master said, 『Carried on a staff in the third month.』 The monk asked, 『Why is the belly full of air?』 The master said, 『What can be done about a single rope?』 The monk asked, 『How can the air be released?』 The master said, 『Wait until the skin is pierced.』
Ique Funiu Zizai Zen Master (Total of two)
The son of the Li family of Wuxing, delivered a letter for Mazu (Master Ma, a Zen master) to Zhong Guoshi (National Teacher Zhong, a national teacher of the Tang Dynasty). The National Teacher asked, 『How does Great Master Ma instruct his disciples?』 He replied, 『The mind itself is Buddha.』 The National Teacher said, 『What kind of talk is that?』
He further asked, 『Are there any other sayings?』 He replied, 『Neither mind nor Buddha.』 Or, 『It is not mind, it is not Buddha.』 The National Teacher said, 『That's slightly better.』
The master then asked, 『I don't know how the venerable monk here instructs his disciples?』 The National Teacher said, 『Three dots like flowing water, curved like a sickle for cutting grain.』
Xuedou, regarding the 『slightly better』 part, then shouted. And regarding the 『curved like a sickle for cutting grain』 part, said, 『What kind of talk is that?』 It would be good to give him a quick jab. To see it and not take it, is unforgettable for a thousand years.
The master instructed the assembly, 『The mind itself is Buddha, is seeking medicine when there is no illness. Neither mind nor Buddha, is medicine and illness treating each other.』
A monk asked, 『What is a liberated phrase?』 The master said, 『Passed down from ancient times below Mount Funiu.』
Hunan Dongsi Ruhui Zen Master (Total of four)
A person from Qujiang, Shixing. The master instructed the assembly, 『The mind is not Buddha, wisdom is not the Way. The sword has long gone, and you are carving a boat.』
The master asked Yangshan (name of a person), 『Where are you from?』 Yangshan replied, 『From Guangnan.』 The master said, 『I have heard that Guangnan has a Zhenhai Pearl, is that so?』 Yangshan replied, 『It is.』 The master said, 『What is this pearl like?』
云白月即隱。黑月即現。云將得來否。云將得來。師云。何不呈似老僧。云某甲昨到溈山。被索此珠。直得無言可對。無理可伸。師云。真師子兒。善能哮吼。譬如蟭螟蟲。向蚊子眼睫上作窠。於十字街頭。大叫云。土曠人稀。相逢者少。
仰山來。師云。已相見了也。不用上來。山云。恁么相見。莫不當么。師便歸方丈。閉卻門。
仰山舉似溈山。溈云。子是甚麼心行。仰山云。若不恁么。爭識得伊。
承天宗云。仰山識得東寺。強說道理即不可。設使溈山親去。也未得與東寺相見。
師同崔相國。入佛殿。見雀兒。于佛頭上拋糞。乃問。一切眾生。皆有佛性。是否。師云。是。崔云。既有。為甚麼。卻向佛頭上拋糞。師云。他終不去鷂子頭上拋。
池州魯祖寶云禪師(凡四)
尋常才見僧來。便面壁。
南泉聞乃云。我尋常。向師僧道。向佛未出世時會取。尚不得一個半個。他恁么。驢年去。
羅山閑云。陳老師。當時若見。背上與五火抄。何故。為伊會放。不會收 玄沙云。我當時若見。也與五火抄 翠巖芝云。何勞如此。若有僧來見。甚麼知時好 又云。我即不然。未具胞胎時。不得會。會得打折汝腰 妙喜云。魯祖不得。南泉洎乎覷破壁。
洞山
【現代漢語翻譯】 現代漢語譯本 雲彩遮蔽月亮，黑暗的月亮就顯現出來。雲彩將要到來嗎？雲彩將要到來。東寺禪師說：『為什麼不呈給老僧看看？』那人說：『我昨天到溈山（Weishan，地名），被他索要這顆珠子，弄得我無話可說，無理可辯。』東寺禪師說：『真是獅子之子，善於怒吼。』譬如蟭螟蟲（一種小蟲），在蚊子的眼睫毛上築巢，在十字街頭大叫：『地方空曠人煙稀少，相逢的人很少。』 仰山（Yangshan，人名）來拜訪。東寺禪師說：『已經相見了，不用上來了。』仰山說：『這樣相見，難道不對嗎？』東寺禪師便回到方丈室，關上門。 仰山將此事告訴溈山。溈山說：『你是什麼心行？』仰山說：『如果不這樣，怎麼能認識他？』 承天宗（Chengtianzong，人名）說：『仰山認識東寺，硬說出道理是不可以的。即使溈山親自去，也未必能與東寺相見。』 東寺禪師與崔相國（Cui Xiangguo，人名）進入佛殿，看見麻雀在佛像頭上拉屎。於是問：『一切眾生，皆有佛性，是這樣嗎？』東寺禪師說：『是。』崔相國說：『既然有佛性，為什麼卻在佛像頭上拉屎？』東寺禪師說：『它終究不會在老鷹頭上拉屎。』 池州魯祖寶云禪師（Chizhou Luzu Baoyun Chanshi，人名）（共四則） 通常只要看見僧人來，就面壁。 南泉（Nanquan，人名）聽后說：『我通常對僧人說，在佛未出世時領會，尚且得不到一個半個。他這樣做，要到驢年去啊。』 羅山閑（Luoshan Xian，人名）說：『陳老師（指魯祖），當時如果我見到，就在他背上打五火抄（一種刑罰）。為什麼？因為他會放，不會收。』玄沙（Xuansha，人名）說：『我當時如果見到，也打他五火抄。』翠巖芝（Cuiyan Zhi，人名）說：『何必如此。如果有僧人來見，知道什麼時候好。』又說：『我就不是這樣，未具胞胎時，不得領會。領會了就打斷你的腰。』妙喜（Miaoxi，人名）說：『魯祖不行，南泉幾乎看破了墻壁。』 洞山（Dongshan，地名）
【English Translation】 English version When clouds obscure the moon, the dark moon appears. Will the clouds come? The clouds will come. The Chan master of Dongsi said, 'Why not present it to this old monk?' That person said, 'Yesterday I went to Weishan (place name), and he demanded this pearl from me, leaving me speechless and without reason to argue.' The Chan master of Dongsi said, 'Truly a lion's son, skilled at roaring.' It's like a gnat building its nest on a mosquito's eyelash and shouting loudly at the crossroads, 'The land is vast and people are scarce, few meet each other.' Yangshan (person's name) came to visit. The Chan master of Dongsi said, 'We have already met, no need to come up.' Yangshan said, 'Is it not right to meet like this?' The Chan master of Dongsi then returned to his abbot's room and closed the door. Yangshan told Weishan about this matter. Weishan said, 'What is your state of mind?' Yangshan said, 'If it weren't like this, how could I recognize him?' Chengtianzong (person's name) said, 'It is not right for Yangshan to know Dongsi and insist on explaining the principle. Even if Weishan went in person, he might not be able to meet Dongsi.' The Chan master of Dongsi entered the Buddha hall with Prime Minister Cui (Cui Xiangguo, person's name) and saw sparrows defecating on the Buddha's head. So he asked, 'All sentient beings have Buddha-nature, is that so?' The Chan master of Dongsi said, 'Yes.' Prime Minister Cui said, 'Since they have Buddha-nature, why do they defecate on the Buddha's head?' The Chan master of Dongsi said, 'They would never defecate on a hawk's head.' Chan Master Baoyun of Luzu in Chizhou (Chizhou Luzu Baoyun Chanshi, person's name) (four stories in total) Usually, as soon as he sees a monk coming, he faces the wall. Nanquan (person's name) heard this and said, 'I usually tell monks that even if they try to understand before the Buddha appeared in the world, they still won't get even half of it. If he does it like this, it will be the year of the donkey.' Luoshan Xian (person's name) said, 'Teacher Chen (referring to Luzu), if I had seen him then, I would have given him five fire marks (a type of punishment) on his back. Why? Because he knows how to release, but not how to收 (shōu, gather, control).' Xuansha (person's name) said, 'If I had seen him then, I would have given him five fire marks too.' Cuiyan Zhi (person's name) said, 'Why bother? If a monk comes to see him, what is a good time to know?' He also said, 'I am not like that. Before the womb is formed, one must not understand. If you understand, I will break your waist.' Miaoxi (person's name) said, 'Luzu is not good, Nanquan almost saw through the wall.' Dongshan (place name)
來作禮侍立。少頃而出。卻再入來。師云。只恁么只恁么。所以如此。洞云。大有人不肯。師云。作么取你口辨。洞山乃侍奉數月。
僧問。如何是雙林樹。師云。有相身中無相身。云如何是無相身。師云。金香爐下鐵崑崙。
僧問。如何是不言言。師云。你口在甚麼處。云某甲無口。師云。尋常將甚麼吃飯。僧無對。
洞山云。他又不饑。吃甚麼飯 雪竇云。好劈脊棒。這漢開口了合不得。合口了開不得。
定州柏巖明哲禪師(凡二)
洞山與密師伯到。師問。二上座。甚處來。洞云。湖南來。師云。觀察使姓甚麼。洞云不得姓。師云。名甚麼。云不得名。師云。還理事也無。云自有廓幕在。師云。還出入也無。洞云。不出入。師云。豈不出入。洞拂袖而出。
師次日侵晨入堂。召二上座。二人便出。師云。昨日老僧。對上座一轉語。不稱意。一夜不安。今請上座。別轉語。若愜老僧意。便開粥相伴過夏。洞云。請和尚問。師云。不出入。洞云。太尊貴生。師乃開粥同過夏。
師見藥山看經。師云。老和尚莫猱人好。山置問經云。日頭早晚。師云。正午也。山云猶有文彩在。師云。某甲無亦無。山云老兄好聰明。師云。某甲只恁么。和尚作么生。山云跛跛挈挈。百丑千
【現代漢語翻譯】 現代漢語譯本
（僧人）前來作禮，侍立一旁。過了一會兒出去，又再次進來。禪師說：『就是這樣，就是這樣。』（僧人問）為什麼會這樣？洞山（禪師）說：『有很多人不肯承認。』禪師說：『要你的口頭辯解做什麼？』洞山於是侍奉了數月。
有僧人問：『什麼是雙林樹（Śālagrove，佛陀涅槃之處）？』禪師說：『有相之身中，有無相之身。』（僧人）問：『什麼是無相之身？』禪師說：『金香爐下的鐵崑崙（Mount Meru，須彌山）。』
有僧人問：『什麼是不言之言？』禪師說：『你的口在哪裡？』（僧人）說：『我沒有口。』禪師說：『平時用什麼吃飯？』僧人無言以對。
洞山（禪師）說：『他又不餓，吃什麼飯？』雪竇（禪師）說：『該打脊背一棒。這人開口了合不上，合上了又開不了。』
定州柏巖明哲禪師（共二則）
洞山（禪師）與密師伯（禪師）來到。禪師問：『兩位上座，從哪裡來？』洞山（禪師）說：『從湖南來。』禪師說：『觀察使（Provincial governor）姓什麼？』洞山（禪師）說：『不得姓。』禪師說：『叫什麼名字？』（洞山禪師）說：『不得名。』禪師說：『還理事嗎？』（洞山禪師）說：『自有廓幕（government office）在。』禪師說：『還出入嗎？』（洞山禪師）說：『不出入。』禪師說：『怎麼會不出入？』洞山拂袖而去。
禪師第二天清晨入堂，召呼兩位上座。兩人便出來。禪師說：『昨天老僧對上座說了一句轉語，不合你們的心意，一夜不安。現在請上座另說一句轉語，如果合老僧的心意，就開粥相伴過夏。』洞山（禪師）說：『請和尚問。』禪師說：『不出入。』洞山（禪師）說：『太尊貴了。』禪師於是開粥一同過夏。
禪師看見藥山（禪師）在看經。禪師說：『老和尚不要戲弄人好不好？』藥山（禪師）放下經書問道：『太陽什麼時候了？』禪師說：『正午了。』藥山（禪師）說：『還有文彩在。』禪師說：『我沒有亦無。』藥山（禪師）說：『老兄好聰明。』禪師說：『我只是這樣，和尚你怎麼樣？』藥山（禪師）說：『跛跛挈挈，百丑千拙。』
【English Translation】 English version
(The monk) came to pay respects and stood in attendance. After a short while, he went out and then came back in again. The Master said, 'Just like that, just like that.' (The monk asked,) 'Why is it like that?' Dongshan (Zen master) said, 'There are many people who do not acknowledge it.' The Master said, 'What do I need your verbal explanations for?' Thereupon, Dongshan attended him for several months.
A monk asked, 'What is the Śālagrove (where Buddha entered Nirvana)?' The Master said, 'Within the body of form, there is the body of no-form.' (The monk) asked, 'What is the body of no-form?' The Master said, 'The iron Mount Meru (Sumeru, the central world-mountain) under the golden incense burner.'
A monk asked, 'What is speech that is not spoken?' The Master said, 'Where is your mouth?' (The monk) said, 'I have no mouth.' The Master said, 'What do you usually use to eat?' The monk was speechless.
Dongshan (Zen master) said, 'He is not hungry, what does he eat?' Xuedou (Zen master) said, 'A good smack on the back. This fellow, once he opens his mouth, cannot close it; once he closes it, cannot open it.'
Zen Master Mingzhe of Baiyan in Dingzhou (two cases in total)
Dongshan (Zen master) and Mishi Bo (Zen master) arrived. The Master asked, 'Where do the two venerable ones come from?' Dongshan (Zen master) said, 'From Hunan.' The Master said, 'What is the Provincial governor's surname?' Dongshan (Zen master) said, 'Cannot have a surname.' The Master said, 'What is his name?' (Dongshan Zen master) said, 'Cannot have a name.' The Master said, 'Does he handle affairs?' (Dongshan Zen master) said, 'There is a government office.' The Master said, 'Does he go in and out?' (Dongshan Zen master) said, 'Does not go in and out.' The Master said, 'How can he not go in and out?' Dongshan flicked his sleeve and left.
The next day, the Master entered the hall early in the morning and summoned the two venerable ones. The two immediately came out. The Master said, 'Yesterday, the old monk said a turning word to the venerable ones, which did not suit your minds, and I was uneasy all night. Now I ask the venerable ones to say another turning word. If it suits the old monk's mind, I will open the congee and accompany you through the summer.' Dongshan (Zen master) said, 'Please, Master, ask.' The Master said, 'Does not go in and out.' Dongshan (Zen master) said, 'Too venerable.' Thereupon, the Master opened the congee and spent the summer together.
The Master saw Yaoshan (Zen master) reading the scriptures. The Master said, 'Old Master, don't tease people, okay?' Yaoshan (Zen master) put down the scriptures and asked, 'What time is it?' The Master said, 'It's noon.' Yaoshan (Zen master) said, 'There is still literary embellishment.' The Master said, 'I have neither existence nor non-existence.' Yaoshan (Zen master) said, 'Old brother, how clever.' The Master said, 'I am just like this, how about you, Master?' Yaoshan (Zen master) said, 'Limping and dragging, a hundred uglinesses and a thousand clumsinesses.'
拙。且恁么過時。
京兆府興善惟寬禪師(凡二)
衢州信安祝氏子。僧問道在何處。師云。只在目前。云我何不見。師云。汝有我故。所以不見。云我有我故。所以不見。未審和尚。還見也無。師云。有汝有我。展轉不見。云無汝無我。還見也無。師云。無汝無我。阿誰求見。
僧問。狗子還有佛性也無。師云有。雲和尚還有也無。師云。無。云一切眾生。皆有佛性。和尚為甚麼。卻無。師云。我非一切眾生。云既非眾生。莫是佛否。師云。不是佛。云究竟是何物。師云。亦不是物。云可見可思否。師云。思之不及。議之不得。故云不可思議。
洪州百丈惟政禪師(凡二)
一日謂眾云。汝等為我開田。我為汝說大義。僧開田了。云請和尚說大義。師展開兩手。
白雲端云。百丈說大義。止於此。當時再參馬祖底。向甚麼處去也。若言更有。未免為蛇𦘕足。且作么生。得知百丈老人立地處。客來無茶點。苛湯備禮儀(作大智語拈。誤也)。
師問南泉。從上知識。還有不為人說底法么。泉云有。師云。作么生是不為人說底法。泉云。不是心。不是佛。不是物。師云。恁么則說了也。泉云。某甲只恁么。和尚又作么生。師云。我又不是善知識。爭知有說不說。泉云。某甲
【現代漢語翻譯】 現代漢語譯本： 拙劣啊。就這樣糊里糊塗地過日子。
京兆府興善惟寬禪師(共二則)
衢州信安祝氏之子。有僧人問道：『道』在哪裡？ 禪師說：『就在眼前。』 僧人說：『我為什麼看不見？』 禪師說：『因為你有「我」的緣故，所以看不見。』 僧人說：『因為我有「我」的緣故，所以看不見，不知和尚您，還看得見嗎？』 禪師說：『有你，有我，輾轉相隔，所以看不見。』 僧人說：『沒有你，沒有我，還看得見嗎？』 禪師說：『沒有你，沒有我，是誰在求見？』
有僧人問道：『狗子還有佛性嗎？』 禪師說：『有。』 僧人說：『和尚您還有佛性嗎？』 禪師說：『沒有。』 僧人說：『一切眾生，皆有佛性，和尚為什麼卻沒有？』 禪師說：『我非一切眾生。』 僧人說：『既然不是眾生，莫非是佛嗎？』 禪師說：『不是佛。』 僧人說：『究竟是什麼？』 禪師說：『亦不是物。』 僧人說：『可以見，可以思嗎？』 禪師說：『思慮不及，議論不得，所以說不可思議。』
洪州百丈惟政禪師(共二則)
一日對眾人說：『你們為我開墾田地，我為你們說大義。』 僧人開墾完田地后，說：『請和尚說大義。』 禪師展開兩手。
白雲端說：『百丈說大義，到此為止。當時再參拜馬祖（Mazu，禪宗大師）的時候，又該到什麼地方去呢？如果說還有別的，未免畫蛇添足。那麼，怎麼才能得知百丈老人所站立的地方呢？客人來了沒有茶點招待，只有粗茶淡飯作為禮儀（當作大智慧來拈出，錯了）。』
禪師問南泉（Nanquan，禪宗大師）：『從前的知識，還有不為人說的法嗎？』 南泉說：『有。』 禪師說：『什麼是不為人說的法？』 南泉說：『不是心，不是佛，不是物。』 禪師說：『這樣說就說了啊。』 南泉說：『我只是這樣，和尚您又怎麼樣呢？』 禪師說：『我又不是善知識，怎麼知道有說不說。』 南泉說：『我……』
【English Translation】 English version: Clumsy. Just passing the time like this.
Chan Master Weikuan of Xingshan Temple in Jingzhao Prefecture (Two cases)
A man from the Zhu family in Xin'an, Quzhou. A monk asked, 'Where is the Dao (the Way)?' The Master said, 'It is right before your eyes.' The monk said, 'Why can't I see it?' The Master said, 'Because you have a 'self,' that's why you can't see it.' The monk said, 'Because I have a 'self,' that's why I can't see it. I don't know if you, Master, can see it or not?' The Master said, 'With you and me, seeing is mutually obstructed.' The monk said, 'Without you and me, can it be seen?' The Master said, 'Without you and me, who is seeking to see?'
A monk asked, 'Does a dog have Buddha-nature?' The Master said, 'Yes.' The monk said, 'Does the Master have it?' The Master said, 'No.' The monk said, 'All sentient beings have Buddha-nature. Why doesn't the Master have it?' The Master said, 'I am not all sentient beings.' The monk said, 'Since you are not a sentient being, could you be a Buddha?' The Master said, 'Not a Buddha.' The monk said, 'What exactly are you?' The Master said, 'Also not a thing.' The monk said, 'Can it be seen or thought about?' The Master said, 'Thinking cannot reach it, discussion cannot grasp it, therefore it is called inconceivable.'
Chan Master Weizheng of Baizhang Temple in Hongzhou (Two cases)
One day, he said to the assembly, 'You till the fields for me, and I will explain the great meaning to you.' After the monks had tilled the fields, they said, 'Please, Master, explain the great meaning.' The Master spread out both his hands.
Baiyun Duan (Chan Master) said, 'Baizhang's (Chan Master) explanation of the great meaning stops here. At that time, when further visiting Mazu (Mazu, a Chan master), where would one go? If you say there is more, you inevitably draw legs on a snake (doing something superfluous). So, how can one know where the old man Baizhang stood? Guests arrive without tea and snacks, only coarse soup is prepared as a formality (taking it as great wisdom is a mistake).'
The Master asked Nanquan (Nanquan, a Chan master), 'Among the enlightened teachers of the past, is there a Dharma (teaching) that is not spoken to others?' Nanquan said, 'Yes.' The Master said, 'What is the Dharma that is not spoken to others?' Nanquan said, 'Not mind, not Buddha, not thing.' The Master said, 'In that case, it has been spoken.' Nanquan said, 'I am just like this, what about you, Master?' The Master said, 'I am not an enlightened teacher, how would I know if there is something spoken or unspoken?' Nanquan said, 'I...'
不會。師云。我太煞為汝說了也。
大溈喆云。百丈只知瞻前。不知顧后。待他道某甲不會。但云。我更不會。非唯與南泉。為師為匠。亦乃與天下人。為師為匠。
洪州泐潭法會禪師(凡一)
師問馬大師。如何是祖師西來意。大師云。低聲。復召師。近前來。師近前。大師打一掌云。六耳不同謀。且去明日來。
師明日再問。大師云。待老漢上堂時。出來。與汝證明。師於此有省。
洪州泐潭常興禪師(凡二)
師因行食。與龐居士。士接食。師縮手云。生心受施。凈名早訶。去此一機。居士還甘否。士云。當時善現。豈不作家。師云。幹他甚麼事。士云。食到口邊。被人奪卻。師便下食。士云。不消一句子。
居士問。馬大師著實為人處。還分付師么。師云。我尚不見他。作么生知他著實處。士云。只此見解。也無討處。師云。居士也不得一向言說。士云。一向言說。師又失宗。若作兩向三向。師還開得口么。師云。直是開口不得。可謂實也。士撫掌而去。
南泉來。見師面壁而坐。泉撫師背一下。師云。阿誰。泉云普愿。師云。如何。泉云。也尋常。師云。汝何多事。
妙喜云。也要驗過。
潭州華林善覺禪師(凡三)
常持錫。夜出
{ "translations": [ "現代漢語譯本：", "不會。禪師說：『我已經為你講得太透徹了。』", "", "大溈喆禪師說：『百丈禪師只知道顧及眼前，不知道照顧身後。等他說『我不會』的時候，只要說『我更不會』。這樣不僅能與南泉禪師一樣，成為別人的老師，也能與天下人一樣，成為別人的老師。』", "", "洪州泐潭法會禪師（共一則）", "", "禪師問馬祖大師：『如何是祖師西來意？』馬祖大師說：『小聲點。』又叫禪師：『近前來。』禪師走近前，馬祖大師打了他一掌，說：『六耳不同謀。且先去，明日再來。』", "", "禪師第二天再去問。馬祖大師說：『等我上堂說法時，出來，為你證明。』禪師因此有所領悟。", "", "洪州泐潭常興禪師（共二則）", "", "禪師因為分發食物，與龐居士相遇。龐居士接過食物，禪師縮回手說：『生起分別心接受佈施，維摩詰（Vimalakirti，在家菩薩名）早就呵斥過了。去掉這種機心，居士還覺得心安嗎？』龐居士說：『當時須菩提（Subhuti，佛陀的十大弟子之一）難道不是在表演嗎？』禪師說：『關他什麼事？』龐居士說：『食物到了嘴邊，被人奪走了。』禪師便放下食物。龐居士說：『不消一句解釋。』", "", "龐居士問：『馬祖大師真正為人處世的地方，有交代給禪師您嗎？』禪師說：『我尚且沒見到他，怎麼知道他真正為人處世的地方？』龐居士說：『僅憑這種見解，也沒什麼可挑剔的。』禪師說：『居士也不要一味地說。』龐居士說：『一味地說，禪師您又失去了宗旨。如果從兩方面或三方面來說，禪師還能說得出口嗎？』禪師說：『真是說不出口，可謂實在。』龐居士拍手而去。", "", "南泉禪師來了，看見禪師面壁而坐。南泉禪師拍了一下禪師的背。禪師說：『是誰？』南泉禪師說：『普愿（Puyuan，南泉禪師的法號）。』禪師說：『如何？』南泉禪師說：『也很平常。』禪師說：『你為何多事？』", "", "妙喜禪師說：『也要檢驗一下。』", "", "潭州華林善覺禪師（共三則）", "", "經常拿著錫杖，夜晚外出" ], "english_translations": [ "English version:", '\'I won\'t.\' The Master said, \'I have already explained it too thoroughly for you.\'', "", 'Dahui Zhezong said, \'Baizhang only knew to look ahead, not to look behind. When he says, \'I don\'t understand,\' just say, \'I understand even less.\' Not only would he be a teacher and craftsman like Nanquan, but he would also be a teacher and craftsman to everyone in the world.\'', "", "Hongzhou Letan Fahui Zen Master (Total of one)", "", 'The Master asked Great Master Ma, \'What is the meaning of the Patriarch\'s coming from the West?\' Great Master Ma said, \'Speak softly.\' Then he called to the Master, \'Come closer.\' The Master approached, and Great Master Ma slapped him once, saying, \'Six ears cannot conspire together. Go now and come back tomorrow.\'', "", 'The Master asked again the next day. Great Master Ma said, \'When I ascend the hall to preach, come out and I will prove it for you.\' The Master had an awakening from this.', "", "Hongzhou Letan Changxing Zen Master (Total of two)", "", 'The Master was distributing food and encountered Layman Pang. The Layman received the food, and the Master withdrew his hand, saying, \'To receive offerings with a discriminating mind, Vimalakirti (Vimalakirti, a famous Buddhist layman) rebuked long ago. If you remove this calculating mind, does the Layman still feel at ease?\' The Layman said, \'Wasn\'t Subhuti (Subhuti, one of the Buddha\'s ten great disciples) acting at that time?\' The Master said, \'What does it have to do with him?\' The Layman said, \'The food is at my mouth, and it is snatched away.\' The Master then put down the food. The Layman said, \'No need for a single explanation.\'', "", 'The Layman asked, \'Did Great Master Ma entrust you with his true way of dealing with people?\' The Master said, \'I have not even seen him, how would I know his true way of dealing with people?\' The Layman said, \'With just this understanding, there is nothing to criticize.\' The Master said, \'The Layman should not speak one-sidedly.\' The Layman said, \'If I speak one-sidedly, the Master will lose his principle. If I speak from two or three sides, can the Master still open his mouth?\' The Master said, \'Truly, I cannot open my mouth, it can be said to be true.\' The Layman clapped his hands and left.', "", 'Nanquan came and saw the Master sitting facing the wall. Nanquan patted the Master\'s back. The Master said, \'Who is it?\' Nanquan said, \'Puyuan (Puyuan, Nanquan\'s Dharma name).\'. The Master said, \'How is it?\' Nanquan said, \'It is also ordinary.\' The Master said, \'Why are you meddling?\'', "", 'Miaoxi said, \'It must also be verified.\'', "", "Tanzhou Hualin Shanjue Zen Master (Total of three)", "", "Often carrying a staff, going out at night" ] }
林麓。一振錫。一稱觀音號。
夾山問。遠聞和尚念觀音。是否。師云然。山云。騎卻頭時如何。師云。出頭從你騎。不出頭騎個甚麼。山無對。
有僧來。方展坐具。師云。緩緩。雲和尚見個甚麼。師云。可惜許。磕破鐘樓。其僧從此悟入。
裴休相國問師。還有侍者否。師云。有一兩個。即是不可見客。裴云。在甚處。師喚云。大空小空。俄二虎從庵后而出。裴驚悸。師語二虎云。有客且去。虎咆哮而去。裴問。作何行業。感得如斯。師良久云。會么。裴云不會。師云。山僧常念觀音。
袁州楊歧甄叔禪師(凡二)
示眾云。群靈一源。假名為佛。體竭形消而不滅。金流樸散而常存。性海無風。金波自涌。靈源絕兆。萬象齊照。體斯理者。不言而遍歷河沙。不用而功益玄化。如何背覺返合塵勞。于陰界中。妄自囚執。
禪月問。如何是祖師西來意。師提起數珠。月罔措。師云會么。云不會。師云。某甲參見石頭來。月云。和尚見石頭。得何意旨。師指底前鹿云。會么。云不會。師云。渠儂得自由。
南嶽西園曇藏禪師(凡一)
因自燒浴次。僧問。和尚不使沙彌童行。何得自燒。師撫掌三下。
后僧舉似曹山。山云。一等是個拍手撫掌。就中西園奇怪。
【現代漢語翻譯】 林麓。一振錫（僧人所持的錫杖）。一稱觀音號（觀世音菩薩的名號）。
夾山（禪師名號）問：『遠聞和尚念觀音（觀世音菩薩的名號），是否？』師云：『然。』山云：『騎卻頭時如何？』師云：『出頭從你騎，不出頭騎個甚麼？』山無對。
有僧來。方展坐具（僧人禮拜時所用的墊子）。師云：『緩緩。』云：『和尚見個甚麼？』師云：『可惜許，磕破鐘樓。』其僧從此悟入。
裴休（唐朝宰相）相國問師：『還有侍者否？』師云：『有一兩個，即是不可見客。』裴云：『在甚處？』師喚云：『大空小空。』俄二虎從庵后而出。裴驚悸。師語二虎云：『有客且去。』虎咆哮而去。裴問：『作何行業，感得如斯？』師良久云：『會么？』裴云：『不會。』師云：『山僧常念觀音（觀世音菩薩的名號）。』
袁州楊歧甄叔禪師（凡二）
示眾云：『群靈一源，假名為佛（佛陀）。體竭形消而不滅，金流樸散而常存。性海無風，金波自涌。靈源絕兆，萬象齊照。體斯理者，不言而遍歷河沙，不用而功益玄化。如何背覺返合塵勞，于陰界中，妄自囚執。』
禪月問：『如何是祖師西來意？』師提起數珠（念珠）。月罔措。師云：『會么？』云：『不會。』師云：『某甲參見石頭來。』月云：『和尚見石頭，得何意旨？』師指底前鹿云：『會么？』云：『不會。』師云：『渠儂得自由。』
南嶽西園曇藏禪師（凡一）
因自燒浴次。僧問：『和尚不使沙彌童行，何得自燒？』師撫掌三下。
后僧舉似曹山。山云：『一等是個拍手撫掌，就中西園奇怪。』
【English Translation】 Forest and hills. A shake of the staff (a monk's staff). A recitation of the Guanyin's name (the name of Avalokiteśvara Bodhisattva).
Jia Shan (a Chan master's name) asked: 'I have long heard that the master recites Guanyin (Avalokiteśvara Bodhisattva)'s name. Is this true?' The master said: 'Yes.' Shan said: 'What happens when you ride away the head?' The master said: 'If there is a head to ride, then you can ride it. If there is no head, what can you ride?' Shan had no reply.
A monk came. Just as he was spreading his sitting cloth (a cushion used by monks for prostration), the master said: 'Slowly.' The monk said: 'What does the master see?' The master said: 'What a pity, smashing the bell tower.' The monk attained enlightenment from this.
Chancellor Pei Xiu (a prime minister of the Tang Dynasty) asked the master: 'Do you have any attendants?' The master said: 'I have one or two, but they are not available to see guests.' Pei said: 'Where are they?' The master called out: 'Da Kong, Xiao Kong.' Suddenly, two tigers came out from behind the hermitage. Pei was frightened. The master said to the two tigers: 'There is a guest, you may leave.' The tigers roared and left. Pei asked: 'What kind of practice do you do to evoke such a response?' The master was silent for a long time and then said: 'Do you understand?' Pei said: 'I do not understand.' The master said: 'This mountain monk often recites Guanyin (Avalokiteśvara Bodhisattva)'s name.'
Chan Master Zhenshu of Yangqi in Yuanzhou (two instances)
He addressed the assembly, saying: 'The myriad spirits share a single source, provisionally named Buddha (the enlightened one). The body may be exhausted and disappear, but it does not perish. Gold may flow and be scattered, but it always remains. The sea of nature is without wind, yet golden waves rise spontaneously. The spiritual source is beyond all signs, yet it illuminates all phenomena. Those who embody this principle traverse countless Ganges sands without speaking, and their merit benefits mysterious transformations without effort. How can you turn your back on enlightenment and return to the defilements of the world, imprisoning yourselves in the realms of yin?'
Chan Yue asked: 'What is the meaning of the Patriarch's coming from the West?' The master raised his prayer beads (rosary). Yue was at a loss. The master said: 'Do you understand?' Yue said: 'I do not understand.' The master said: 'I went to see Stone Head.' Yue said: 'What did the master gain from seeing Stone Head?' The master pointed to the deer in front of him and said: 'Do you understand?' Yue said: 'I do not understand.' The master said: 'They have gained freedom.'
Chan Master Tanzang of Xiyuan in Nanyue (one instance)
Once, while he was bathing himself, a monk asked: 'The master does not use novice monks or young attendants, why do you bathe yourself?' The master clapped his hands three times.
Later, the monk told Cao Shan about this. Shan said: 'Clapping and applauding are the same, but Xiyuan is strange among them.'
俱胝一指頭禪。蓋謂承當處不諦當。僧云。西園撫掌。豈不是奴兒婢子邊事。山云是。僧云。向上還有事也無。山云有。僧云。如何是向上事。山叱云。這奴兒婢子。
郢州大陽伊禪師(凡一)
因到石林。林雲。近日有一般禪師。指教人。了取目前事。作個為人。還會文彩未彰時也無。師云。擬向這裡置一問。不知可否。林雲。答汝已了。莫道可否。師云。還識得目前也無。林雲。是目前作么生識。師云。不免遭人撿點。林雲。誰。師云。某甲。林便喝。師退步而立。林雲。汝只解瞻前。且不解顧后。師云。雪上更加霜。林雲。彼此無便宜。
江西北蘭讓禪師(凡一)
師因胡唐亮長老問。承聞師兄。𦘕得先師真。暫借瞻禮。師撥胸示之。亮便作禮。師云。莫禮莫禮。亮云。師兄莫錯。某甲不禮師兄。師云。你禮先師真那。云因甚教某甲莫禮。師云。何曾錯。
唐州紫玉山道通禪師(凡二)
廬江何氏子。因於頔相公問。佛法至理。乞師一言。師云。相公若問。須去其情理于云便請。師云。但問將來。于云。如何是佛。師召云。于頔。于應諾。師云。更莫別求。
藥山聞乃云。噫可惜。於家個漢。生埋向紫玉山中。公聞。即躬往藥山。山見乃問。聞相公在紫玉山中。大
【現代漢語翻譯】 現代漢語譯本 『俱胝一指頭禪』。大概是說承當之處不真切。有僧人說：『西園撫掌，豈不是奴僕婢女所做的事？』山回答：『是。』僧人又問：『向上還有更高的境界嗎？』山回答：『有。』僧人問：『如何是向上事？』山呵斥道：『這奴僕婢女！』
郢州大陽伊禪師(凡一)
因為到了石林，石林說：『近日有些禪師，教人瞭解眼前的事，做一個好人。還會文采未彰顯時的境界嗎？』伊禪師說：『想在這裡提一個問題，不知是否可以？』石林說：『回答你已經完畢了，不要說可以不可以。』伊禪師說：『還認識眼前的境界嗎？』石林說：『是眼前的境界，怎麼認識？』伊禪師說：『免不了被人挑剔。』石林問：『誰？』伊禪師說：『我。』石林便喝斥。伊禪師退後站立。石林說：『你只懂得瞻前，卻不懂得顧后。』伊禪師說：『雪上加霜。』石林說：『彼此都沒有便宜。』
江西北蘭讓禪師(凡一)
禪師因為胡唐亮長老問：『聽說師兄畫了先師的真像，想暫時借來瞻仰。』禪師撥開胸口給他看。胡唐亮便作禮。禪師說：『不要禮拜，不要禮拜。』胡唐亮說：『師兄不要誤會，我不是禮拜師兄。』禪師說：『你是禮拜先師的真像嗎？』胡唐亮說：『為什麼教我不要禮拜？』禪師說：『何曾錯。』
唐州紫玉山道通禪師(凡二)
廬江何氏子，因為于頔(人名)相公問：『佛法至理，請禪師用一句話概括。』禪師說：『相公如果問，須去除情理。』于頔便請求開示。禪師說：『但問將來。』于頔問：『如何是佛？』禪師呼喚道：『于頔。』于頔應諾。禪師說：『更不要向別處尋求。』
藥山(地名)聽到后說：『唉，可惜了於家的這個人，活埋在紫玉山(地名)中了。』于頔聽到后，就親自前往藥山。藥山見到他就問：『聽說相公在紫玉山中，大』
【English Translation】 English version 『Koti One Finger Zen』. It roughly means that the place of acceptance is not authentic. A monk said, 『Clapping hands in the West Garden, isn't that something done by servants?』 The master replied, 『Yes.』 The monk then asked, 『Is there a higher state beyond this?』 The master replied, 『Yes.』 The monk asked, 『What is the higher state?』 The master scolded, 『These servants!』
Zen Master Dayang Yi of Yingzhou (Total of One)
Because he arrived at Shilin, Shilin said, 『Recently, there are some Zen masters who teach people to understand the present affairs and be a good person. Do they still understand the state before the literary talent is revealed?』 Zen Master Yi said, 『I want to ask a question here, I wonder if it is okay?』 Shilin said, 『The answer to you is already complete, don't say whether it is okay or not.』 Zen Master Yi said, 『Do you still recognize the present state?』 Shilin said, 『It is the present state, how to recognize it?』 Zen Master Yi said, 『It is inevitable to be criticized.』 Shilin asked, 『Who?』 Zen Master Yi said, 『Me.』 Shilin then shouted. Zen Master Yi stepped back and stood. Shilin said, 『You only know how to look forward, but you don't know how to look back.』 Zen Master Yi said, 『Adding frost to snow.』 Shilin said, 『Neither side has any advantage.』
Zen Master Lanrang of Jiangxi (Total of One)
The master, because Elder Hu Tangliang asked, 『I heard that the master brother painted a true likeness of the late master, I would like to borrow it temporarily to pay homage.』 The master opened his chest to show him. Hu Tangliang then made a bow. The master said, 『Don't bow, don't bow.』 Hu Tangliang said, 『Master brother, don't misunderstand, I am not bowing to the master brother.』 The master said, 『Are you bowing to the true likeness of the late master?』 Hu Tangliang said, 『Why do you tell me not to bow?』 The master said, 『Never wrong.』
Zen Master Daotong of Ziyushan, Tangzhou (Total of Two)
He, the son of the He family of Lujiang, because Chancellor Yu Di (person's name) asked, 『The ultimate truth of Buddhism, please summarize it in one sentence.』 The master said, 『If the chancellor asks, he must remove emotions and reason.』 Yu Di then requested instruction. The master said, 『Just ask about the future.』 Yu Di asked, 『What is Buddha?』 The master called out, 『Yu Di.』 Yu Di responded. The master said, 『Don't seek elsewhere.』
Yaoshan (place name) heard this and said, 『Alas, it is a pity for this person of the Yu family, buried alive in Ziyushan (place name).』 Yu Di heard this and went to Yaoshan in person. Yaoshan saw him and asked, 『I heard that the chancellor is in Ziyushan, great』
作佛事。是否。公云不敢。某甲聞和尚道。可惜於家個漢。生埋向紫玉山中。今日特來。乞師指示。山云。有疑但問。公云。如何是佛。山召于頔。于應諾。山云。是甚麼。于于此有省。
招慶共羅山舉次。慶雲。一等是道。藥山甚是奇特。雲泥有隔。羅云。也不得草草。當時賴是于頔。可中草窠里。撥著個焦尾大蟲。何處有藥山也。慶雲。作么生。羅云。還知于頔是煅了精金么。
于公一日問。如何是黑風吹其船舫。漂墮羅剎鬼國。師云。于頔客作漢。問恁么事。作么。于失色。師指云。這個便是黑風漂墮羅剎鬼國。于作禮而謝。
磁州馬頭峰神藏禪師(凡一)
示眾云。知而無知。不是無知而說無知。
南泉云。恁么依師道。始得一半。
黃檗云。不是南泉剝他話。要圓前話。
五臺鄧隱峰禪師(凡八)
邵武鄧氏子。幼若不慧。父母聽其出家。初參馬祖。復來往石頭。兩次不捷。
后問石頭云。如何得合道去。頭云。我亦不合道。師云。畢竟如何。頭云。汝被這個得。多少時耶。師無對。
後印心馬大師焉。
師在石頭會中。石頭刬草次。師在左側而立。頭飛刬向師面前。刬一株草。師云。和尚只刬得這個。不會刬得那個。頭提起刬子。
【現代漢語翻譯】 現代漢語譯本 做佛事，是嗎？于頔（人名）說：『不敢。』于頔聽說和尚說：『可惜於家這個人，活埋在紫玉山中。』今天特來，乞求師父指示。山（指某位禪師，下同）說：『有疑問就問。』于頔問：『如何是佛？』山呼喚：『于頔！』于頔應諾。山說：『這是什麼？』于頔於此有所領悟。
招慶禪師和羅山禪師一起談論這件事。招慶說：『同樣是說法，藥山禪師非常奇特，有天壤之別。』羅山說：『也不能草率。當時幸虧有于頔，才能在草堆里，撥出一條焦尾大蟲（比喻有才能的人）。哪裡還有藥山呢？』招慶說：『怎麼說？』羅山說：『還知道于頔是經過錘鍊的精金嗎？』
于頔有一天問：『如何是黑風吹其船舫，漂墮羅剎鬼國？』禪師說：『于頔你是個打工的人，問這樣的事做什麼？』于頔失色。禪師指著他說：『這個便是黑風漂墮羅剎鬼國。』于頔作禮而謝。
磁州馬頭峰神藏禪師（共一條）
開示眾人說：『知而無知，不是無知而說無知。』
南泉禪師說：『這樣依師父說的做，才得到一半。』
黃檗禪師說：『不是南泉禪師要否定他的話，而是要圓滿之前的話。』
五臺鄧隱峰禪師（共八條）
邵武鄧氏的兒子，小時候好像不太聰明。父母聽任他出家。最初參拜馬祖禪師，又來往于石頭禪師處，兩次都沒有成功。
後來問石頭禪師說：『如何才能合道？』石頭禪師說：『我也不合道。』禪師說：『究竟如何？』石頭禪師說：『你被這個「得」字，困擾多久了？』禪師無言以對。
後來在馬祖禪師處印心。
禪師在石頭禪師的法會中，石頭禪師正在除草，禪師站在左側。石頭禪師飛起鋤頭向禪師面前，鋤掉一株草。禪師說：『和尚只鋤得了這個，鋤不了那個。』石頭禪師提起鋤頭。
【English Translation】 English version Performing Buddhist rituals, is that so? Yu Di (a personal name) said, 'I dare not.' Yu Di heard the monk say, 'It's a pity about this man from the Yu family, buried alive in Purple Jade Mountain.' Today I have come specifically to ask the master for guidance. Shan (referring to a certain Chan master, same below) said, 'If you have doubts, just ask.' Yu Di asked, 'What is Buddha?' Shan called out, 'Yu Di!' Yu Di responded. Shan said, 'What is this?' Yu Di had some understanding of this.
Chan Master Zhaoqing and Chan Master Luoshan discussed this matter together. Zhaoqing said, 'It's all about teaching the Dharma, but Chan Master Yaoshan is very unique, there is a world of difference.' Luoshan said, 'It can't be taken lightly either. At that time, thanks to Yu Di, he was able to find a scorched-tail tiger (a metaphor for a talented person) in the grass. Where is Yaoshan?' Zhaoqing said, 'How do you mean?' Luoshan said, 'Do you know that Yu Di is refined gold that has been tempered?'
One day, Yu Di asked, 'What is the black wind blowing its boats, drifting into the Rakshasa (demon) country?' The Chan master said, 'Yu Di, you are a working man, what are you doing asking such things?' Yu Di turned pale. The Chan master pointed at him and said, 'This is the black wind blowing and drifting into the Rakshasa country.' Yu Di bowed and thanked him.
Chan Master Shenzang of Matou Peak, Cizhou (total of one)
Instructing the public, he said, 'Knowing and not knowing, is not saying not knowing when not knowing.'
Chan Master Nanquan said, 'Following the master's words like this, you only get half of it.'
Chan Master Huangbo said, 'It's not that Chan Master Nanquan wants to deny his words, but to complete the previous words.'
Chan Master Deng Yin Feng of Mount Wutai (total of eight)
The son of the Deng family in Shaowu, he seemed not very intelligent as a child. His parents allowed him to become a monk. He initially visited Chan Master Mazu, and also went to Chan Master Shitou, but failed twice.
Later, he asked Chan Master Shitou, 'How can I be in accordance with the Tao?' Chan Master Shitou said, 'I am also not in accordance with the Tao.' The Chan master said, 'What exactly is it?' Chan Master Shitou said, 'How long have you been troubled by this word "attaining"?' The Chan master was speechless.
Later, he received mind-seal transmission from Chan Master Mazu.
The Chan master was in Chan Master Shitou's assembly. Chan Master Shitou was weeding, and the Chan master was standing on the left side. Chan Master Shitou flew the hoe towards the Chan master, hoeing a plant in front of him. The Chan master said, 'The monk can only hoe this, but cannot hoe that.' Chan Master Shitou picked up the hoe.
師奪刬子。作刬草勢。頭云。子只刬得那個。且不會刬得這個。師休去。
師在馬祖會中。一日推車次。馬大師展腳路坐。師云。請師收足。祖云。已展不縮。師云。已進不退。乃推車輾損大師足。祖歸法堂。執斧子云。適來輾損老僧足底。出來。師便出。祖前引頸。祖乃置斧。
師到南泉。泉指凈瓶。問師。凈瓶是境。瓶中有水。不得動著境。與老僧將水來。師拈凈瓶。向南泉面前便瀉。泉休去。
歸宗誠云。鄧隱峰奇怪。要且亂瀉。
師到溈山。山聞。即具威儀。下堂見師。師見來。便作倒勢。山便歸方丈。師便發去。
少頃。山問侍者。師叔在否。者云。已去了也。山云。有甚言語。云無言語。山云。莫道無語。其聲如雷。
師在襄州破威儀堂。只著襯衣。于砧槌邊立。拈起槌云。道得即不打。眾默然。師便打一下。
法眼云。鄧隱峰奇怪。也甚奇怪。要且打不著 又云。其時一眾。出自偶然。
翠巖芝云。此語有勘破處。且道勘破阿誰。
師曾燒殺一僧。一日現身云。還我命來。師云。你還死也未。云已死。師云。汝既已死。索命者誰。當下不見。
師將須寂。問眾云。諸方遷化。吾嘗見之。還有立化者也無。眾云有之。師云。還有倒立者否
【現代漢語翻譯】 現代漢語譯本 鄧隱峰禪師奪過刬子。做出除草的姿勢。禪師說：『你只能除掉那個，卻不能除掉這個。』鄧隱峰禪師便離開了。
鄧隱峰禪師在馬祖的門下。一天，他在推車的時候，馬祖大師伸出腳擋在路上坐著。鄧隱峰禪師說：『請師父收回你的腳。』馬祖說：『已經伸出來了，不能縮回去。』鄧隱峰禪師說：『已經前進了，不能後退。』於是推車碾傷了馬祖大師的腳。馬祖回到法堂，拿著斧子說：『剛才碾傷老僧腳底的人，出來！』鄧隱峰禪師便走了出來。馬祖向前伸出脖子，鄧隱峰禪師便放下了斧子。
鄧隱峰禪師來到南泉處。南泉指著凈瓶，問鄧隱峰禪師：『凈瓶是境，瓶中有水，不許觸動這個境，把水給老僧拿來。』鄧隱峰禪師拿起凈瓶，在南泉面前就倒掉了。南泉便作罷了。
歸宗誠說：『鄧隱峰禪師真是奇怪，但卻胡亂傾瀉。』
鄧隱峰禪師來到溈山處。溈山禪師聽說了，就整理好威儀，走下禪堂來見鄧隱峰禪師。鄧隱峰禪師看見他來，就做出倒下的姿勢。溈山禪師便回到了方丈。鄧隱峰禪師便離開了。
過了一會兒，溈山禪師問侍者：『鄧隱峰師叔還在嗎？』侍者說：『已經走了。』溈山禪師說：『說了什麼話嗎？』侍者說：『沒有說話。』溈山禪師說：『不要說沒有說話，他的聲音如雷貫耳。』
鄧隱峰禪師在襄州破壞威儀堂，只穿著內衣，站在砧槌旁邊，拿起槌子說：『說得出來就不打。』眾人都沉默不語。鄧隱峰禪師便打了一下。
法眼說：『鄧隱峰禪師真是奇怪，也甚是奇怪，但卻打不著。』又說：『當時那一眾，都是出於偶然。』
翠巖芝說：『這句話有勘破之處，且說勘破了誰？』
鄧隱峰禪師曾經燒死了一個僧人。一天，那個僧人現身說：『還我命來！』鄧隱峰禪師說：『你還活著嗎？』僧人說：『已經死了。』鄧隱峰禪師說：『你既然已經死了，索命的又是誰呢？』當下就不見了。
鄧隱峰禪師將要寂滅，問眾人說：『各處遷化，我經常見到。還有站著圓寂的嗎？』眾人說：『有。』鄧隱峰禪師說：『還有倒立圓寂的嗎？』
【English Translation】 English version Zen Master Dengyin Feng seized a chǎn zi. He made a gesture of weeding. The master said, 'You can only weed that, but you cannot weed this.' Zen Master Dengyin Feng then left.
Zen Master Dengyin Feng was in Mazu's assembly. One day, while he was pushing a cart, Great Master Mazu stretched out his foot and sat in the road. Zen Master Dengyin Feng said, 'Please, Master, retract your foot.' Mazu said, 'It is already extended, it cannot be retracted.' Zen Master Dengyin Feng said, 'It is already advanced, it cannot be retreated.' Thereupon, he pushed the cart and ran over Great Master's Mazu's foot. Mazu returned to the Dharma hall, holding an axe, and said, 'The one who ran over this old monk's foot just now, come out!' Zen Master Dengyin Feng then came out. Mazu stretched out his neck, and Zen Master Dengyin Feng then put down the axe.
Zen Master Dengyin Feng arrived at Nanquan's place. Nanquan pointed to a clean bottle and asked Zen Master Dengyin Feng, 'The clean bottle is a realm, and there is water in the bottle. Without touching this realm, bring the water to this old monk.' Zen Master Dengyin Feng picked up the clean bottle and poured it out in front of Nanquan. Nanquan then gave up.
Guizong Cheng said, 'Zen Master Dengyin Feng is truly strange, but he pours it out randomly.'
Zen Master Dengyin Feng arrived at Weishan's place. When Weishan Zen Master heard of it, he arranged his dignified appearance and came down from the meditation hall to see Zen Master Dengyin Feng. When Zen Master Dengyin Feng saw him coming, he made a gesture of falling down. Weishan Zen Master then returned to his abbot's room. Zen Master Dengyin Feng then left.
After a while, Weishan Zen Master asked the attendant, 'Is Zen Uncle Dengyin Feng still here?' The attendant said, 'He has already left.' Weishan Zen Master said, 'Did he say anything?' The attendant said, 'He didn't say anything.' Weishan Zen Master said, 'Don't say he didn't say anything, his voice was like thunder.'
Zen Master Dengyin Feng destroyed the hall of dignity in Xiangzhou, wearing only his underwear, standing beside the anvil, picked up the mallet and said, 'If you can say it, I won't hit.' The crowd was silent. Zen Master Dengyin Feng then hit once.
Fayan said, 'Zen Master Dengyin Feng is truly strange, also very strange, but he can't hit.' He also said, 'That crowd at that time was all accidental.'
Cuiyan Zhi said, 'This saying has a place to examine, but who is being examined?'
Zen Master Dengyin Feng once burned a monk to death. One day, that monk appeared and said, 'Return my life!' Zen Master Dengyin Feng said, 'Are you still alive?' The monk said, 'I am already dead.' Zen Master Dengyin Feng said, 'Since you are already dead, who is demanding your life?' He immediately disappeared.
Zen Master Dengyin Feng was about to enter Nirvana, and asked the crowd, 'I have often seen the transformation of various places. Are there any who enter Nirvana standing?' The crowd said, 'Yes.' Zen Master Dengyin Feng said, 'Are there any who enter Nirvana upside down?'
。眾云。未嘗有之。師之倒立而終。亭亭然。其衣順體。舁之不動。
師有妹為尼。見之咄云。老兄在日。不循法律。死亦熒惑於人。以手推之。僨然而踣。遂就阇維。收舍利建塔。
潭州龍山和尚(凡二)
問僧甚處來。云老宿處來。師云。有何言句。云說即千句萬句。不說即一字也無。師云。恁么則蠅子放卵也。僧作禮。師便打。
洞山與密師伯到來。師問。此山無路。阇梨向甚麼處來。洞山云。無路且置。和尚從何而入。師云。我不曾雲水。洞山云。和尚住此山。多少時。師云。春秋不涉。洞山云。和尚先住。此山先住。師云。不知。洞山云。為甚麼不知。師云。我不從人天來。洞云。和尚得個甚麼。便住此山。師云。我見兩個泥牛斗入海。直至如今無訊息。便住此山。因作偈云。三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相干。
潭州秀溪和尚(凡一)
因谷山問。聲色純真。如何是道。師云。亂道作么。山從西過東立。師云。若不恁么。即禍生。山從東過西立。師下繩床。才行三兩步。山把住云。聲色純真。又作么生。師與一掌。山云。三十年後。要一個下茶。也無。師云。要谷山老漢。作甚麼。山呵呵大笑。
鎮州金牛和尚(凡二)
【現代漢語翻譯】 現代漢語譯本：眾人說：『從未有過這樣的事。』這位禪師倒立而終，姿態端正，衣服順著身體，眾人抬他卻抬不動。
禪師有個妹妹是尼姑，見到這種情況，呵斥道：『老兄在世時，不遵守佛法戒律，死了還這樣迷惑人！』用手一推，禪師的遺體就倒了。於是按照佛教儀式火化，收取捨利建造佛塔。
潭州龍山和尚（共兩則）
（有僧人）問：『從哪裡來？』（僧人）答：『從老宿（指有經驗的僧人）那裡來。』龍山和尚問：『（老宿）有什麼言語開示？』（僧人）答：『說起來，千言萬語也說不完；要是不說，一個字也沒有。』龍山和尚說：『這樣說來，就像蒼蠅下卵一樣。』僧人行禮，龍山和尚就打了他。
洞山禪師與密師伯一同來訪。龍山和尚問：『這座山沒有路，你們從哪裡來？』洞山禪師說：『沒有路暫且不談，和尚您是從哪裡進來的？』龍山和尚說：『我不曾四處雲遊。』洞山禪師問：『和尚您住在這座山多久了？』龍山和尚說：『不記歲月。』洞山禪師問：『是和尚您先住在這裡，還是這座山先存在？』龍山和尚說：『不知道。』洞山禪師問：『為什麼不知道？』龍山和尚說：『我不是從人道或天道而來。』洞山禪師問：『和尚您得到了什麼，便住在這座山？』龍山和尚說：『我看見兩頭泥牛相鬥，一起掉入大海，直到現在也沒有訊息。』於是作偈說：『三間茅屋向來居住，一道神光照耀萬境清閑。莫要用是非來分辨我，世俗的穿鑿與我無關。』
潭州秀溪和尚（共一則）
因為谷山禪師問：『聲色純真，如何是道？』秀溪和尚說：『胡說八道什麼？』谷山禪師從西邊走到東邊站立。秀溪和尚說：『如果不這樣，災禍就會產生。』谷山禪師又從東邊走到西邊站立。秀溪和尚走下繩床，剛走了三兩步，谷山禪師抓住他說：『聲色純真，又該怎麼說？』秀溪和尚打了他一掌。谷山禪師說：『三十年後，想找個人來供茶，恐怕都沒有了。』秀溪和尚說：『要谷山老漢做什麼？』谷山禪師呵呵大笑。
鎮州金牛和尚（共兩則）
【English Translation】 English version: The crowd said, 'Never has such a thing occurred.' The master passed away standing upside down, upright and still. His robes remained in place, and they could not move him.
The master had a sister who was a nun. Seeing this, she scolded, 'My elder brother, when alive, did not follow the precepts. Even in death, he deludes people!' She pushed him with her hand, and he fell over. Then they performed the cremation ceremony, collected the relics, and built a stupa.
Longshan (Dragon Mountain) Monk of Tanzhou (Two instances)
(A monk) asked, 'Where do you come from?' (The monk) replied, 'From the place of the senior monk (experienced monk).' The master said, 'What words did he impart?' (The monk) replied, 'Speaking, there are thousands upon thousands of sentences; not speaking, there is not a single word.' The master said, 'In that case, it's like a fly laying eggs.' The monk bowed, and the master struck him.
Dongshan (Cave Mountain) Zen Master and Mishi Bo (Master Mi) arrived together. Longshan (Dragon Mountain) Monk asked, 'This mountain has no path. From where did you come?' Dongshan (Cave Mountain) Zen Master said, 'Leaving aside the matter of no path, from where did the master enter?' Longshan (Dragon Mountain) Monk said, 'I have never wandered around.' Dongshan (Cave Mountain) Zen Master asked, 'How long has the master lived on this mountain?' Longshan (Dragon Mountain) Monk said, 'I do not keep track of the years.' Dongshan (Cave Mountain) Zen Master asked, 'Did the master live here first, or did this mountain exist first?' Longshan (Dragon Mountain) Monk said, 'I do not know.' Dongshan (Cave Mountain) Zen Master asked, 'Why do you not know?' Longshan (Dragon Mountain) Monk said, 'I did not come from the realms of humans or gods.' Dongshan (Cave Mountain) Zen Master asked, 'What did the master attain, that you live on this mountain?' Longshan (Dragon Mountain) Monk said, 'I saw two mud oxen fighting and falling into the sea, and until now there is no news of them.' Then he composed a verse: 'Three thatched huts have always been my dwelling, A single divine light illuminates myriad realms in tranquility. Do not use right and wrong to judge me, The worldly pursuits are irrelevant to me.'
Xiuxi (Beautiful Creek) Monk of Tanzhou (One instance)
Because Gushan (Valley Mountain) Monk asked, 'Sound and form are pure and true, what is the Dao (the Way)?' Xiuxi (Beautiful Creek) Monk said, 'What nonsense are you talking?' Gushan (Valley Mountain) Monk walked from the west to the east and stood there. Xiuxi (Beautiful Creek) Monk said, 'If it were not like this, disaster would arise.' Gushan (Valley Mountain) Monk walked from the east to the west and stood there. Xiuxi (Beautiful Creek) Monk stepped down from the rope bed, and after taking three or four steps, Gushan (Valley Mountain) Monk grabbed him and said, 'Sound and form are pure and true, how should it be explained?' Xiuxi (Beautiful Creek) Monk gave him a slap. Gushan (Valley Mountain) Monk said, 'Thirty years from now, there won't even be anyone to offer tea.' Xiuxi (Beautiful Creek) Monk said, 'What is the use of Gushan (Valley Mountain) old man?' Gushan (Valley Mountain) Monk laughed heartily.
Jinniu (Golden Ox) Monk of Zhenzhou (Two instances)
師凡吃飯時。舁飯桶。到堂前。作舞云。菩薩子。吃飯來。乃撫掌呵呵大笑。
長慶棱云。大似因齋慶贊。
雪竇云。金牛不是好心。
雪竇頌云。白雲影里笑呵呵。兩手持來付與他。若是金毛師子子。三千里外見誵訛。
後有僧。問大光。長慶道。因齋慶贊。意旨如何。光作舞。僧禮拜。光云。見個甚麼。便禮拜。僧作舞。光云。野狐精。
雪竇頌云。前箭猶輕后箭深。誰云。黃葉似黃金。曹溪波浪如相似。無限平人被陸沈。
韶州乳源和尚(凡二)
示眾云。西來的意。也不易舉唱。時有僧出。師劈脊便打云。如今是甚麼時節。出頭來。便歸方丈。
承天宗云。宗乘也不易扶豎。這兩個漢。扶不起。我道這僧若不出頭。棒須是乳源自吃。
西禪需云。這老漢。雖然不惜身命。入泥入水。其奈瞎卻天下人眼。
仰山作沙彌。時念經。師咄云。這沙彌唸經。恰似哭。山云。和尚作么生。師顧視之。山云。若如此。何異於哭。
洛京黑澗和尚(凡一)
僧問。如何是密室。師云。截耳臥街。云如何是密室中人。師云。換手槌胸。
京兆興平和尚(凡三)
洞山來作禮。師云。莫禮。老朽。山云。禮非老朽。師云。非老朽
【現代漢語翻譯】 現代漢語譯本 師父平時吃飯的時候，讓人抬著飯桶到佛堂前，跳舞並說道：『菩薩子（指修行者），來吃飯了！』然後拍手呵呵大笑。 長慶棱禪師說：『很像因為齋飯而慶賀讚頌。』 雪竇禪師說：『金牛（指師父）不是好心。』 雪竇禪師的頌詞說：『白雲的影子里笑呵呵，兩手拿著飯食遞給他們。如果是金毛師子（比喻有能力的人）的後代，三千里外就能見到其中的錯誤。』 後來有個僧人問大光禪師：『長慶禪師說的「因為齋飯而慶賀讚頌」，是什麼意思？』大光禪師跳舞，僧人禮拜。大光禪師說：『你見到什麼了，就禮拜？』僧人也跳舞。大光禪師說：『野狐精（指不真誠的修行者）。』 雪竇禪師的頌詞說：『前一支箭還算輕，后一支箭就射得深了。誰說黃葉像黃金？曹溪（指禪宗）的波浪如此相似，無數普通人因此被淹沒。』 韶州乳源和尚（共兩則） 開示大眾說：『西來的意（指禪宗的宗旨），不容易舉揚。』當時有個僧人站出來，師父劈頭蓋臉就打，說：『現在是什麼時候，你出頭來？』然後就回到方丈室。 承天宗禪師說：『宗乘（指禪宗的傳承）也不容易扶持。這兩個傢伙，扶持不起來。我說這僧人如果不站出來，棒子就得乳源（指乳源和尚自己）自己吃。』 西禪需禪師說：『這老漢，雖然不惜身命，入泥入水，可是卻瞎了天下人的眼睛。』 仰山（指仰山慧寂）做沙彌（小和尚）的時候，唸經。師父呵斥說：『這沙彌唸經，好像哭一樣。』仰山說：『和尚您怎麼念？』師父看了看他。仰山說：『如果這樣，那和哭有什麼區別？』 洛京黑澗和尚（共一則） 僧人問：『什麼是密室？』師父說：『割掉耳朵在街上睡覺。』僧人問：『什麼是密室中的人？』師父說：『換手捶胸。』 京兆興平和尚（共三則） 洞山（指洞山良價）來作禮。師父說：『不要禮拜老朽。』洞山說：『禮拜的不是老朽。』師父說：『不是老朽？』
【English Translation】 English version The master, when eating, would have the rice bucket carried to the hall. He would dance and say, 'Bodhisattva's children (referring to practitioners), come and eat!' Then he would clap his hands and laugh heartily. Changqing Leng said, 'It's very much like celebrating and praising because of the vegetarian meal.' Xuedou said, 'Golden Ox (referring to the master) is not well-intentioned.' Xuedou's verse says, 'Laughing heartily in the shadow of white clouds, holding the food in both hands and giving it to them. If they are descendants of the Golden-haired Lion (a metaphor for capable individuals), they will see the error from three thousand miles away.' Later, a monk asked Great Light, 'What is the meaning of Changqing's saying, 'celebrating and praising because of the vegetarian meal'?' Great Light danced, and the monk bowed. Great Light said, 'What did you see that you bowed?' The monk danced. Great Light said, 'Wild fox spirit (referring to insincere practitioners).' Xuedou's verse says, 'The first arrow was still light, the second arrow went deep. Who says yellow leaves are like gold? The waves of Caoxi (referring to Zen Buddhism) are so similar, countless ordinary people are drowned by them.' Shaozhou Ruyuan (Milky Spring) Monk (two entries in total) Instructing the assembly, he said, 'The meaning of the coming from the West (referring to the essence of Zen) is not easy to proclaim.' At that time, a monk came forward. The master struck him head-on and said, 'What time is it now that you come forward?' Then he returned to his abbot's quarters. Cheng Tianzong said, 'The lineage of the school (referring to the Zen lineage) is also not easy to uphold. These two fellows cannot uphold it. I say if this monk does not come forward, the stick must be eaten by Ruyuan (referring to Ruyuan Monk himself).' Xi Chanxu said, 'This old man, although he does not spare his life, entering mud and water, yet he blinds the eyes of all people under heaven.' When Yangshan (referring to Yangshan Huiji) was a novice (young monk), he was chanting scriptures. The master scolded, 'This novice chants scriptures as if he were crying.' Yangshan said, 'How does the master chant?' The master looked at him. Yangshan said, 'If it's like that, what difference is there from crying?' Luojing Heijian (Black Stream) Monk (one entry in total) A monk asked, 'What is the secret chamber?' The master said, 'Cut off your ears and sleep in the street.' The monk asked, 'What is a person in the secret chamber?' The master said, 'Change hands and beat your chest.' Jingzhao Xingping Monk (three entries in total) Dongshan (referring to Dongshan Liangjie) came to pay respects. The master said, 'Do not bow to this old man.' Dongshan said, 'What I bow to is not the old man.' The master said, 'Not the old man?'
不受禮。山云。他亦不止。
洞山問。如何是古佛心。師云。即汝心是。山云。猶是某甲疑處。師云。若恁么。即問取木人去。洞云。某甲有一句子。不借諸聖口。師云。試道看。山云。不是某甲。
洞山辭。師問甚麼處去。山云。㳂流無定止。師云。法身㳂流。報身㳂流。山云。總不作此解。師乃撫掌。
保福展云。洞山別是一家 復召云。覓得幾人。
溫州佛嶼和尚(凡二)
師見僧來。以拄杖卓地云。前佛也恁么。后佛也恁么。僧云。正恁么時作么生。師作圓相示之。僧作女人拜。師便打。
僧問。如何是異類。師敲碗云。花奴花奴。吃飯來。
齋峰和尚(凡三)
龐居士來。師云。俗人頻頻入僧寺。討個甚麼。士顧視左右云。誰恁么道。師便喝。士云。在這裡。師云。莫是當陽道么。士云。背後底聻。師回首云。看看。士云。草賊大敗。師休去。
居士問。此去峰頂有幾里。師云。甚麼處去來。士云。可殺峻硬。不敢問著。師云。是多少。士云。一二三。師云。四五六。士云。何不道七。師云。才道七。便有八。士云。得也得也。師云。一任添取。士便喝。師亦喝。
師與居士並行。士前行一步云。我強如師一步。師云。無背向老翁。要爭先
【現代漢語翻譯】 現代漢語譯本 不受禮。山云（人名，法號）。他也不停止。
洞山（人名，法號）問：『如何是古佛心？』師（指被提問者）說：『即是你的心。』山云說：『仍然是弟子我疑惑的地方。』師說：『如果這樣，就去問木頭人吧。』洞山說：『弟子有一句話，不借用諸位聖人的口。』師說：『試著說來聽聽。』山云說：『不是弟子我。』
洞山告辭。師問：『去哪裡？』山云說：『沿著水流沒有固定的去處。』師說：『法身沿著水流，報身沿著水流。』山云說：『總不作這樣的解釋。』師於是拍手。
保福展（人名，法號）說：『洞山別是一家。』又召喚說：『能找到幾個人？』
溫州佛嶼和尚（人名，法號）（共有兩則）
師看見僧人來，用拄杖敲擊地面說：『過去的佛也是這樣，後來的佛也是這樣。』僧人說：『正在這樣的時候該怎麼辦？』師畫了一個圓相來指示他。僧人做出女人的拜禮。師便打他。
僧人問：『如何是異類？』師敲擊碗說：『花奴花奴，來吃飯了。』
齋峰和尚（人名，法號）（共有三則）
龐居士（人名，在家修行的佛教徒）來。師說：『俗人頻繁地進入僧寺，想要得到什麼？』居士環顧左右說：『誰這麼說？』師便呵斥。居士說：『就在這裡。』師說：『莫非是當陽（地名）道場嗎？』居士說：『背後的呢？』師回頭看說：『看看。』居士說：『草寇大敗。』師停止了對話。
居士問：『從這裡到峰頂有幾里？』師說：『從哪裡來？』居士說：『太陡峭了，不敢問。』師說：『是多少？』居士說：『一二三。』師說：『四五六。』居士說：『為什麼不說七？』師說：『剛說七，便有了八。』居士說：『明白了，明白了。』師說：『任你新增。』居士便呵斥。師也呵斥。
師與居士並排行走。居士向前走一步說：『我比師父強一步。』師說：『沒有背對著老翁的，要爭先。』
【English Translation】 English version He did not accept the salutation. Shan Yun (name of a person, Dharma name). He also did not stop.
Dongshan (name of a person, Dharma name) asked: 'What is the mind of the ancient Buddha?' The Master (referring to the one being asked) said: 'It is your mind.' Shan Yun said: 'It is still where I, this disciple, am in doubt.' The Master said: 'If that's the case, then go ask a wooden man.' Dongshan said: 'I, this disciple, have a sentence that does not borrow the mouths of the sages.' The Master said: 'Try to say it.' Shan Yun said: 'It is not I, this disciple.'
Dongshan took his leave. The Master asked: 'Where are you going?' Shan Yun said: 'Following the stream without a fixed destination.' The Master said: 'The Dharmakaya follows the stream, the Sambhogakaya follows the stream.' Shan Yun said: 'I do not interpret it that way at all.' The Master then clapped his hands.
Baofu Zhan (name of a person, Dharma name) said: 'Dongshan is a separate family.' Then he called out: 'How many people can be found?'
Monk Foyu of Wenzhou (name of a person, Dharma name) (Total of two)
The Master saw a monk coming and struck the ground with his staff, saying: 'The Buddhas of the past were like this, and the Buddhas of the future will be like this.' The monk said: 'What should be done at just this moment?' The Master drew a circle to indicate it to him. The monk made a woman's bow. The Master then hit him.
A monk asked: 'What is a different kind?' The Master knocked on the bowl, saying: 'Huanu, Huanu, come and eat.'
Monk Zhaifeng (name of a person, Dharma name) (Total of three)
Layman Pang (name of a person, a Buddhist practitioner at home) came. The Master said: 'A layman frequently enters a monastery, what does he want to obtain?' The Layman looked around and said: 'Who said that?' The Master then shouted. The Layman said: 'It's right here.' The Master said: 'Could it be the Dangyang (place name) Dharma hall?' The Layman said: 'What about behind?' The Master turned his head and said: 'Look, look.' The Layman said: 'The bandit army is utterly defeated.' The Master stopped the conversation.
The Layman asked: 'How many li (Chinese mile) is it from here to the peak?' The Master said: 'Where are you coming from?' The Layman said: 'It's too steep, I dare not ask.' The Master said: 'How much is it?' The Layman said: 'One, two, three.' The Master said: 'Four, five, six.' The Layman said: 'Why not say seven?' The Master said: 'As soon as you say seven, there is eight.' The Layman said: 'I understand, I understand.' The Master said: 'Add as much as you like.' The Layman then shouted. The Master also shouted.
The Master and the Layman walked side by side. The Layman took a step forward and said: 'I am one step stronger than the Master.' The Master said: 'There is no old man turning his back, wanting to be first.'
在。士云。苦中苦。未是此一句。師云。怕公不甘。士云。我若不甘。齊峰堪作甚麼。師云。若有棒在手。打也不解倦。士便打師一摑云。不多好。師方拈棒。士把住云。這賊今日一場敗闕。師笑云。是我拙。是公巧。士撫掌云。平交平交。
古寺和尚(凡一)
丹霞來。次日侵晨。粥熟。行者只盛一碗與師。又盛一碗自吃。不顧丹霞。霞遂自去盛粥吃。行者云。五更侵早起。更有夜行人。霞問師。如何不教訓這行者。得與么無禮。師云。凈地上。不要點污人家男女。霞雲。洎不問過。
烏臼和尚(凡一)
有玄紹二上座。來參。師問。二禪伯。發足甚處。云江西。師拈棒便打。玄雲。久響和尚有此機要。師云。你既不會。第二個近前來。紹擬議。師亦打云。同坑無異土。參堂去。
雪竇云。宗師眼目。須是恁么。如金翅擘海。直取龍吞。有般漢。眼目未辨東西。拄杖不知顛倒。只管說。照用同時。人境俱奪。
大溈喆云。烏臼大似巨靈逞擘大華之威。蒼龍展拏珠之勢。直得乾坤失色。乃拈拄杖云。諸人還識烏臼么。若也識去。橫按鏌鎁。寰中獨據。若也未識。棒頭有眼明如日。卓拄杖一下。
妙喜頌云。烈焰不容蚊蚋泊。大海那能宿死屍。任是三頭並六臂。望風無不豎
【現代漢語翻譯】 現代漢語譯本 僧人問：『苦中之苦』，還不是最苦的一句嗎？ 師父說：恐怕你不肯甘心啊。 僧人說：我若是不甘心，齊峰（地名，或人名）又能做什麼呢？ 師父說：如果手中有棒子，打你也不會覺得疲倦。 僧人便打了師父一巴掌說：不多，正好。 師父剛拿起棒子，僧人就抓住說：這賊今天徹底失敗了。 師父笑著說：是我笨拙，是你巧妙。 僧人拍手說：扯平了，扯平了。
古寺和尚(凡一)
丹霞（人名，禪師）來了。第二天清晨，粥熟了，行者（服侍僧人的人）只盛一碗給師父，又盛一碗自己吃，不顧丹霞。丹霞就自己去盛粥吃。行者說：五更天還沒亮就起來，更有夜裡趕路的人。 丹霞問師父：為什麼不教訓這個行者，讓他這麼無禮？ 師父說：乾淨的地方，不要玷污人家的男女。 丹霞說：差點沒問過。
烏臼和尚(凡一)
有玄（人名）和紹（人名）兩位上座（高級僧人），來參拜。師父問：兩位禪伯（對禪師的尊稱），從哪裡出發？ 回答說：江西。 師父拿起棒子就打。玄說：早就聽說和尚有這個機要。 師父說：你既然不會，第二個靠近前來。 紹剛要說話，師父也打他說：同坑裡沒有不同的土，去參堂吧。
雪竇（人名，禪師）說：宗師的眼力，必須是這樣。像金翅鳥劈開大海，直接抓龍吞吃。有些傢伙，眼力不能分辨東西，拄杖不知道顛倒，只管說，照用同時，人境俱奪。
大溈喆（人名，禪師）說：烏臼（人名，禪師）很像巨靈神逞著劈開華山的威勢，蒼龍展現著攫取寶珠的氣勢，簡直讓天地都為之失色。於是拿起拄杖說：各位還認識烏臼嗎？如果認識了，橫按鏌鎁（寶劍名），在世間獨自佔據。如果還不認識，棒頭有眼，明亮如太陽。說完，拄了一下拄杖。
妙喜（人名，禪師）頌道：猛烈的火焰不容蚊子停留，大海哪裡能容納死屍。任憑你是三頭六臂，望風而逃沒有不屈服的。
【English Translation】 English version A monk asked: 'The bitterest of the bitter,' isn't this the most bitter phrase? The master said: I'm afraid you won't accept it willingly. The monk said: If I don't accept it, what can Qifeng (place name or person's name) do? The master said: If I have a stick in my hand, I won't tire of hitting you. The monk then slapped the master and said: Not too much, just right. The master just picked up the stick, and the monk grabbed it and said: This thief has completely failed today. The master laughed and said: I am clumsy, you are clever. The monk clapped his hands and said: It's even, it's even.
Old Temple Monk (Verse 1)
Danxia (person's name, Zen master) came. The next morning, the porridge was cooked, and the attendant (person serving the monk) only served a bowl to the master, and then served a bowl for himself, ignoring Danxia. Danxia then went to serve porridge for himself. The attendant said: Getting up early before dawn, there are even more night travelers. Danxia asked the master: Why don't you teach this attendant a lesson, allowing him to be so rude? The master said: In a clean place, don't defile other people's men and women. Danxia said: Almost didn't ask.
Usū Monk (Verse 1)
There were two senior monks, Xuan (person's name) and Shao (person's name), who came to pay respects. The master asked: Where did the two Zen masters start from? They replied: Jiangxi. The master picked up the stick and hit them. Xuan said: I have long heard that the monk has this key point. The master said: Since you don't understand, the second one come closer. As Shao was about to speak, the master also hit him and said: There is no different soil in the same pit, go to the meditation hall.
Xuedou (person's name, Zen master) said: The vision of a master must be like this. Like the Garuda bird splitting the sea, directly grabbing the dragon and swallowing it. Some fellows, whose vision cannot distinguish east from west, and whose staff doesn't know which end is up, only say, illumination and function are simultaneous, both person and environment are seized.
Dawei Zhe (person's name, Zen master) said: Usū (person's name, Zen master) is very much like the giant spirit displaying the power of splitting Mount Hua, and the azure dragon displaying the momentum of seizing the pearl, which makes the world lose its color. Then he picked up the staff and said: Do you all still recognize Usū? If you recognize him, hold the Moyé (sword name) horizontally, and occupy the world alone. If you don't recognize him, the head of the staff has eyes, as bright as the sun. After speaking, he struck the staff once.
Miaoxi (person's name, Zen master) praised: The raging flames do not allow mosquitoes to stay, how can the sea accommodate dead bodies. No matter if you have three heads and six arms, those who flee at the sight of the wind will not fail to surrender.
降旗。
石臼和尚(凡一)
馬祖問師。甚處來。師云。烏臼來。祖云。有何言句。師云。幾人於此茫然。祖云。茫然即且置。悄然一句作么生。師近前三步。祖云。我有七棒。寄打烏臼。你還甘么。師云。和尚先吃。某甲后甘。
松山和尚(凡三)
與龐居士坐次。師拈起尺子云。居士還見么。士云見。師云。見個甚麼。云松山。師云。不得道著。云爭得不道。師拋下尺子。士云。有頭無尾得人憎。師云。不是這老子。還道不及。云不及甚麼處。師云。有頭無尾處。云強中得弱即得。弱中得強即無。師把住云。這老漢。就中無話處。
師與居士喫茶次。士拈起橐子云。人人盡有分。因甚麼道不得。師云。只為人人有分。所以道不得。云阿兄為甚麼道得。師云。不可無言去也。士云。酌然酌然。師便喫茶。士云。阿兄喫茶。何不揖客。師云。誰。士云。龐公。師云。何須再揖。
后丹霞聞舉。乃云。若不是松山。洎被個老翁作亂一上。士聞。令人傳語丹霞雲。何不會取未舉橐時事。
師一日扶杖行次。士見便問。手中是甚麼。師云。年邁。闕伊一步不得。士云。雖然年邁。壯力猶存。師打士一棒。士云。放卻手中杖子。別有個問訊來。師拋下杖子。士云。這老漢。前言不
【現代漢語翻譯】 降旗。
石臼和尚(凡一)
馬祖(Mazu，禪宗大師)問石臼和尚：『你從哪裡來？』石臼和尚說：『我從烏臼(Wujiu，地名)來。』馬祖說：『有什麼話要說嗎？』石臼和尚說：『有幾個人在這裡茫然不知所措。』馬祖說：『茫然的事情暫且放下，那悄然無聲的一句該怎麼說？』石臼和尚走上前三步。馬祖說：『我有七棒，要寄到烏臼去打你，你願意接受嗎？』石臼和尚說：『和尚您先吃，我隨後甘願承受。』
松山和尚(凡三)
松山和尚與龐居士(Pang Jushi，在家修行的佛教居士)坐在一起。松山和尚拿起一把尺子說：『居士你看見了嗎？』龐居士說：『看見了。』松山和尚說：『看見了什麼？』龐居士說：『松山。』松山和尚說：『不能說出來。』龐居士說：『怎麼能不說出來呢？』松山和尚扔下尺子。龐居士說：『有頭無尾，令人討厭。』松山和尚說：『不是我這個老頭子，還說不出來。』龐居士說：『說不出什麼？』松山和尚說：『有頭無尾的地方。』龐居士說：『強中得弱還可以，弱中得強就沒有了。』松山和尚抓住龐居士說：『你這個老漢，就中沒有說話的地方。』
松山和尚與龐居士一起喝茶。龐居士拿起一個橐子(tuo zi，一種口袋)說：『人人都有份，為什麼說不得？』松山和尚說：『正因為人人有份，所以說不得。』龐居士說：『阿兄(a xiong，對和尚的尊稱)為什麼說得？』松山和尚說：『不可無言以對啊。』龐居士說：『酌然，酌然。』松山和尚便喝茶。龐居士說：『阿兄喝茶，為什麼不向客人作揖？』松山和尚說：『誰？』龐居士說：『龐公(Pang Gong，龐居士自稱)。』松山和尚說：『何須再作揖。』
後來丹霞(Danxia，禪宗大師)聽說了這件事，就說：『如果不是松山，幾乎被這個老翁攪亂了。』龐居士聽說了，讓人傳話給丹霞說：『為什麼不領會未舉起橐子時的事？』
松山和尚有一天拄著枴杖行走，龐居士看見了就問：『手中是什麼？』松山和尚說：『年邁了，少了它一步都不行。』龐居士說：『雖然年邁，壯力猶存。』松山和尚打了龐居士一棒。龐居士說：『放下手中的枴杖，另外有個問訊。』松山和尚扔下枴杖。龐居士說：『這老漢，前言不搭后語。』
【English Translation】 Lower the Flag.
Monk Shijiu (Fan Yi)
Mazu (a Chan master) asked the master: 'Where do you come from?' The master said: 'I come from Wujiu (a place name).' Mazu said: 'What words do you have to say?' The master said: 'Several people here are at a loss.' Mazu said: 'Let's put aside the matter of being at a loss for the moment. How do you say the silent sentence?' The master stepped forward three steps. Mazu said: 'I have seven blows to send to Wujiu to hit you. Are you willing to accept them?' The master said: 'Venerable Monk, you take them first, and I will willingly endure them later.'
Monk Songshan (Fan San)
Monk Songshan was sitting with Layman Pang (a Buddhist layman practicing at home). Monk Songshan picked up a ruler and said: 'Layman, do you see it?' Layman Pang said: 'I see it.' Monk Songshan said: 'What do you see?' Layman Pang said: 'Songshan.' Monk Songshan said: 'It cannot be spoken.' Layman Pang said: 'How can it not be spoken?' Monk Songshan threw down the ruler. Layman Pang said: 'Having a head but no tail is annoying.' Monk Songshan said: 'If it weren't for this old man, it wouldn't be spoken.' Layman Pang said: 'What can't be spoken?' Monk Songshan said: 'The place with a head but no tail.' Layman Pang said: 'It's okay to get weakness from strength, but there's no getting strength from weakness.' Monk Songshan grabbed Layman Pang and said: 'You old man, there's no place to speak in the middle of it.'
Monk Songshan and Layman Pang were drinking tea together. Layman Pang picked up a tuozi (a kind of pocket) and said: 'Everyone has a share, why can't it be spoken?' Monk Songshan said: 'Precisely because everyone has a share, it cannot be spoken.' Layman Pang said: 'Why can 'a xiong' (a respectful term for a monk) speak it?' Monk Songshan said: 'It is impossible to have no words to respond with.' Layman Pang said: 'Clearly, clearly.' Monk Songshan then drank tea. Layman Pang said: 'A xiong is drinking tea, why not bow to the guest?' Monk Songshan said: 'Who?' Layman Pang said: 'Pang Gong (Layman Pang referring to himself).' Monk Songshan said: 'Why bow again?'
Later, Danxia (a Chan master) heard about this and said: 'If it weren't for Songshan, he would have almost been disturbed by this old man.' Layman Pang heard about it and had someone tell Danxia: 'Why not understand the matter before the tuozi was raised?'
One day, Monk Songshan was walking with a cane, and Layman Pang saw him and asked: 'What is that in your hand?' Monk Songshan said: 'I am old, and I cannot do without it for a single step.' Layman Pang said: 'Although you are old, your strength still remains.' Monk Songshan hit Layman Pang with a stick. Layman Pang said: 'Put down the cane in your hand, and there will be another greeting.' Monk Songshan threw down the cane. Layman Pang said: 'This old man, your words don't match your actions.'
副后語。師便喝。士云。蒼天中更添冤苦。
本溪和尚(凡三)
居士問。丹霞打侍者。意作么生。師云。大老翁。猶見人長短在。云我與師同參。方敢借問。師云。若恁么。從頭舉來。共你商量。士云。大老翁。不可說人是非。師云。念公年老。公云。罪過罪過。
師問居士。達磨西來。第一句作么生道。士云。誰記得。師云。可謂無記性。士云。舊日事。不可東道西說。師云。即今事作么生。士云。一辭不措。師云。有智人前說。添他多少光彩。士云。阿師眼能大。師云。須是恁么始得為絕眹之說。士云。眼裡著一物不得。師云。日正盛。難為舉目。士云。穿過髑髏去在。師彈指云。誰辨得伊。士云。這漢有甚麼奇特。師便歸方丈。
師坐次。居士來。師才顧視。士以拄杖。劃一圓相。師近前踏卻。士云。與么不與么。師亦劃一圓相。士亦近前踏卻。師云。與么不與么。士拋下杖而立。師云。來時有杖去時無。士云。幸自圓成。何勞目視。師撫掌云。奇哉一無所得。士拈棒便行。師云。看路看路。
石林和尚(凡三)
問居士云。有個借問。莫惜言句。士云。請舉來。師云。元來惜言句在。士云。這個問訊。不覺落他便宜。師乃掩耳。士云。作家作家。
師見居士來
【現代漢語翻譯】 副后語。師便喝。士云。蒼天中更添冤苦。 （譯文：副手接話說完后，師父便大喝一聲。居士說：『這真是蒼天之中又增添了冤屈和痛苦。』）
本溪和尚(凡三) （譯文：以下是關於本溪和尚的三則公案。）
居士問。丹霞打侍者。意作么生。師云。大老翁。猶見人長短在。云我與師同參。方敢借問。師云。若恁么。從頭舉來。共你商量。士云。大老翁。不可說人是非。師云。念公年老。公云。罪過罪過。 （譯文：居士問：『丹霞（Danxia）[唐代禪師]打侍者，是什麼意思？』師父說：『你這老翁，還在計較別人的缺點。』居士說：『我和師父您是同參道友，才敢這樣問。』師父說：『如果這樣，你從頭說來，我和你一起商量。』居士說：『老翁，不可說人是非。』師父說：『念你年老。』居士說：『罪過罪過。』）
師問居士。達磨西來。第一句作么生道。士云。誰記得。師云。可謂無記性。士云。舊日事。不可東道西說。師云。即今事作么生。士云。一辭不措。師云。有智人前說。添他多少光彩。士云。阿師眼能大。師云。須是恁么始得為絕眹之說。士云。眼裡著一物不得。師云。日正盛。難為舉目。士云。穿過髑髏去在。師彈指云。誰辨得伊。士云。這漢有甚麼奇特。師便歸方丈。 （譯文：師父問居士：『達磨（Damo）[菩提達摩，禪宗始祖]西來，第一句話怎麼說？』居士說：『誰記得？』師父說：『可謂沒有記性。』居士說：『舊日的事，不可東拉西扯。』師父說：『現在的事怎麼樣？』居士說：『一句話也不說。』師父說：『在有智慧的人面前說，能增添他多少光彩。』居士說：『阿師您的眼睛真大。』師父說：『必須這樣才能算是斷絕痕跡的說法。』居士說：『眼裡容不得一粒沙子。』師父說：『太陽正盛，難以睜開眼睛。』居士說：『已經穿過頭蓋骨了。』師父彈指說：『誰能辨別他？』居士說：『這個人有什麼奇特之處？』師父便回到方丈室。）
師坐次。居士來。師才顧視。士以拄杖。劃一圓相。師近前踏卻。士云。與么不與么。師亦劃一圓相。士亦近前踏卻。師云。與么不與么。士拋下杖而立。師云。來時有杖去時無。士云。幸自圓成。何勞目視。師撫掌云。奇哉一無所得。士拈棒便行。師云。看路看路。 （譯文：師父坐著的時候，居士來了。師父剛看他一眼，居士就用拄杖畫了一個圓圈。師父走上前去踩滅了圓圈。居士說：『這樣可以嗎？』師父也畫了一個圓圈。居士也走上前去踩滅了圓圈。師父說：『這樣可以嗎？』居士扔下拄杖站立。師父說：『來的時候有拄杖，去的時候沒有了。』居士說：『幸好本來就是圓滿的，何勞用眼睛看。』師父拍手說：『奇怪啊，一無所得。』居士拿起棒子就走。師父說：『看路，看路。』）
石林和尚(凡三) （譯文：以下是關於石林和尚的三則公案。）
問居士云。有個借問。莫惜言句。士云。請舉來。師云。元來惜言句在。士云。這個問訊。不覺落他便宜。師乃掩耳。士云。作家作家。 （譯文：師父問居士說：『有個問題想請教，不要吝惜言語。』居士說：『請說。』師父說：『原來你還是吝惜言語。』居士說：『這個問訊，不知不覺就讓他佔了便宜。』師父於是摀住耳朵。居士說：『行家，行家。』）
師見居士來
【English Translation】 A supplementary remark followed. The master then shouted. The layman said, 'Adding more injustice and suffering to the heavens.'
Monk Benxi (Three Cases)
The layman asked, 'Danxia (丹霞) [a Chan master of the Tang Dynasty] hit the attendant. What is the meaning of this?' The master said, 'Old man, you still see the faults of others.' The layman said, 'I dare to ask because I am a fellow practitioner with you, master.' The master said, 'If that's the case, tell it from the beginning, and I will discuss it with you.' The layman said, 'Old man, one should not speak ill of others.' The master said, 'Considering your age.' The layman said, 'My fault, my fault.'
The master asked the layman, 'When Bodhidharma (達磨) [Bodhidharma, the founder of Zen Buddhism] came from the West, how would you say the first sentence?' The layman said, 'Who remembers?' The master said, 'It can be said that you have no memory.' The layman said, 'It's a matter of the past; one should not talk about things from the East in the West.' The master said, 'What about the present matter?' The layman said, 'Not a single word is uttered.' The master said, 'Speaking in front of wise people adds to their glory.' The layman said, 'Master, your eyes are big.' The master said, 'It must be like this to be considered a saying that cuts off all traces.' The layman said, 'One cannot have even a speck of dust in the eye.' The master said, 'The sun is at its peak, making it difficult to open one's eyes.' The layman said, 'It has already passed through the skull.' The master snapped his fingers and said, 'Who can discern him?' The layman said, 'What is so special about this person?' The master then returned to his abbot's room.
The master was sitting when the layman came. As soon as the master glanced at him, the layman drew a circle with his staff. The master stepped forward and crushed it. The layman said, 'Is this okay or not?' The master also drew a circle. The layman also stepped forward and crushed it. The master said, 'Is this okay or not?' The layman threw down his staff and stood there. The master said, 'You came with a staff, but you leave without one.' The layman said, 'Fortunately, it is inherently complete; why bother looking with the eyes?' The master clapped his hands and said, 'Amazing, nothing is gained.' The layman picked up the staff and left. The master said, 'Watch the road, watch the road.'
Monk Shilin (Three Cases)
The master asked the layman, 'I have a question to ask; do not be stingy with words.' The layman said, 'Please ask.' The master said, 'So you are being stingy with words after all.' The layman said, 'This greeting unknowingly lets him take advantage.' The master then covered his ears. The layman said, 'Expert, expert.'
The master saw the layman coming
。遂舉起拂子云。不落丹霞機。試道看。士奪拂子。豎起拳。師云。正是丹霞機。士云。與我不落看。師云。丹霞患啞。龐公患聾士云。恰是恰是。師不對。士云。向道偶爾。師亦不對。
師下茶與居士。士擬接。師縮手云。何似生。士云。有口道不得。師云。須是恁么始得。士拂袖而出雲。也大無端。師云。識得龐公了也。士回首。師云。也大無端。士無語。師云。你也解無語。
浮柸和尚(凡一)
凌行婆問。盡力道不得底句。分付阿誰。師云。浮柸無剩語。婆云。未到浮柸。不妨疑著。師云。別有長處。不妨拈出。婆斂手哭云。蒼天中更添冤苦。師無語。婆云。語不知偏正。理不知倒邪。為人即禍生。
後有僧。舉似南泉。泉云。苦哉苦哉。浮柸被這老婆。折挫一上。婆聞笑云。王老師猶少機關在。
時有澄一禪客。問婆云。南泉為甚麼。少機關在。婆哭云。可悲可痛。一罔措。婆云。會么。一合掌而立。婆云。伎死禪和。如麻似粟。
后澄一舉似趙州。州云。我若見這臭老婆。問教他口啞。一云。和尚作么生問他。州便打。一云。為甚麼卻打某甲。州云。你這伎死禪和。不打更待何時。
婆聞乃云。趙州合吃婆手中棒。州聞乃哭云。可悲可痛。婆聞乃云。趙州眼
【現代漢語翻譯】 於是，禪師拿起拂子說：『不落入丹霞的機鋒，試著說一句看。』居士奪過拂子，豎起拳頭。禪師說：『這正是丹霞的機鋒。』居士說：『你試說一句不落入丹霞機鋒的話給我聽聽。』禪師說：『丹霞患了啞病，龐公患了耳聾。』居士說：『恰是，恰是。』禪師不作回答。居士說：『向來道法偶爾顯現。』禪師仍然不作回答。
禪師遞茶給居士，居士想要接，禪師縮回手說：『如何是生？』居士說：『有口也說不出來。』禪師說：『必須這樣才行。』居士拂袖而去，說：『真是太沒道理了。』禪師說：『你認識龐蘊了嗎？』居士回頭，禪師說：『真是太沒道理了。』居士無語。禪師說：『你也懂得無語。』
浮柸和尚（凡一則）
凌行婆問：『盡力也說不出的那一句，交付給誰了？』禪師說：『浮柸沒有多餘的話。』婆說：『未到浮柸的境界，不妨懷疑著。』禪師說：『別有長處，不妨拈出來。』婆合掌哭著說：『蒼天之中更增添冤苦。』禪師無語。婆說：『語不知偏正，理不知倒邪，為人即禍生。』
後來有個僧人，把這件事告訴南泉。南泉說：『苦啊，苦啊！浮柸被這個老太婆，折磨了一番。』婆聽到后笑著說：『王老師還缺少機關。』
當時有個澄一禪客，問婆說：『南泉為什麼缺少機關？』婆哭著說：『可悲可痛！』澄一不知所措。婆說：『會嗎？』澄一合掌而立。婆說：『裝死的禪和，多如麻，密如粟。』
後來澄一將此事告訴趙州，趙州說：『我如果見到這個臭老太婆，要問得她說不出話來。』澄一說：『和尚您要怎麼問她？』趙州便打了他。澄一說：『為什麼卻打我？』趙州說：『你這裝死的禪和，不打更待何時？』
婆聽到后說：『趙州應該吃我手中的棒。』趙州聽到后哭著說：『可悲可痛！』婆聽到后說：『趙州有眼無珠。』
【English Translation】 Then, the Master raised his whisk and said, 'Without falling into Danxia's (a famous Zen master) mechanism, try to say something.' The Layman snatched the whisk and raised his fist. The Master said, 'This is precisely Danxia's mechanism.' The Layman said, 'Try to say something that doesn't fall into Danxia's mechanism for me to hear.' The Master said, 'Danxia suffers from being mute, and Pang Gong (Layman Pang, a famous Zen practitioner) suffers from being deaf.' The Layman said, 'Exactly, exactly.' The Master did not respond. The Layman said, 'The Dao (the Way) occasionally manifests.' The Master still did not respond.
The Master offered tea to the Layman. As the Layman was about to receive it, the Master withdrew his hand and said, 'What is like birth?' The Layman said, 'One cannot speak of it even with a mouth.' The Master said, 'It must be like this to be acceptable.' The Layman flung his sleeve and left, saying, 'How utterly unreasonable!' The Master said, 'You recognize Pang Yun (Layman Pang) now, do you?' The Layman turned his head. The Master said, 'How utterly unreasonable!' The Layman was speechless. The Master said, 'You also understand speechlessness.'
Monk Fubei (Generally one case)
Ling Xingpo (an old woman known for her Zen understanding) asked, 'That sentence that cannot be spoken even with all one's strength, to whom is it entrusted?' The Master said, 'Fubei has no superfluous words.' The old woman said, 'Not having reached Fubei's state, it's okay to doubt.' The Master said, 'There is another strength, it's okay to bring it out.' The old woman put her palms together and cried, saying, 'In the blue sky, more injustice and suffering are added.' The Master was speechless. The old woman said, 'Words do not know bias, reason does not know inversion, for people, disaster is born.'
Later, a monk told this to Nanquan (a Zen master). Nanquan said, 'Bitter, bitter! Fubei was tormented by this old woman.' The old woman heard this and laughed, saying, 'Teacher Wang (Nanquan) still lacks mechanisms.'
At that time, there was a Zen traveler named Chengyi, who asked the old woman, 'Why does Nanquan lack mechanisms?' The old woman cried, saying, 'How sad, how painful!' Chengyi was at a loss. The old woman said, 'Do you understand?' Chengyi put his palms together and stood. The old woman said, 'Zen monks pretending to be dead are as numerous as hemp and as dense as millet.'
Later, Chengyi told this to Zhaozhou (a Zen master). Zhaozhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi said, 'How will you ask her, Master?' Zhaozhou then hit him. Chengyi said, 'Why did you hit me?' Zhaozhou said, 'You Zen monk pretending to be dead, if I don't hit you now, when will I hit you?'
The old woman heard this and said, 'Zhaozhou deserves to eat the stick in my hand.' Zhaozhou heard this and cried, saying, 'How sad, how painful!' The old woman heard this and said, 'Zhaozhou has eyes but cannot see the truth.'
光。爍破四天下。州聞。令人問婆云。如何是趙州眼。婆豎起拳。僧舉似趙州。州作頌寄之云。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆答頌云。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。
洞安和尚(凡一)
問僧。近離甚處。云東川。師云。雙澗孤松。煙清月白。那個是上座主人公。云。始屆洞安。便遭此問。師云。記劍刻舟。破珠求影。豈不是阇梨境界。
僧卻問。那個是洞安正主。師云。途中駒子。不勝驊騮。僧作禮。師云。胡人打令。舞拍全無。
百靈和尚(凡三)
路逢龐居士。乃問。南嶽得力句。曾舉似人么。士云。曾舉來。師云。舉似阿誰。士指胸云。龐公。師云。直是妙德空生。也贊之不及。士卻問師。得力句舉似阿誰。師戴笠子便行。士云。善為道路。師更不回首。
師問居士。道得道不得。俱未免。你且道。未免個甚麼。士瞬目視之。師云。奇特更無如此也。士云。師錯許人。師云。誰不恁么。士珍重而去。
師一日。把住居士云。今人道。古人道。居士作么生道。士打師一掌。師云。不得道著。士云。道必有過。師云。還我一掌來。士近前云。你試下手看。師拂袖便行。
蒙溪和尚(凡二)
問僧。甚處
【現代漢語翻譯】 光。照亮整個四天下（指整個世界）。趙州（禪師名）聽說這件事，讓人問凌行婆（一位女禪者）道：『什麼是趙州眼？』凌行婆豎起拳頭。僧人把這件事告訴趙州。趙州作頌寄給凌行婆說：『當機立斷，面對面直接提問，面對面抓住時機迅速回答。告訴你凌行婆，哭聲中有什麼得失？』凌行婆答頌說：『哭聲你已經明白了，明白了又有誰知道呢？當時在摩竭國（古印度國名），幾乎喪失了眼前的機會。』
洞安和尚（共一段）
問僧人：『你最近從哪裡來？』僧人說：『東川。』洞安和尚說：『雙澗的孤松，煙霧清淡，月色皎潔，哪個是上座（對僧人的尊稱）的主人公？』僧人說：『我剛到洞安，就遇到這樣的問題。』洞安和尚說：『這就像在船上刻記號來尋找掉落的劍，打破珍珠來尋找影子。難道這不是你的境界嗎？』
僧人反問：『哪個是洞安真正的主人？』洞安和尚說：『就像路上的小馬駒，比不上駿馬。』僧人行禮。洞安和尚說：『就像胡人打著節拍，舞蹈卻完全沒有節奏。』
百靈和尚（共三段）
在路上遇到龐居士（一位在家修行的佛教徒），於是問他：『南嶽（山名）的得力之句，你曾經告訴過別人嗎？』龐居士說：『曾經說過。』百靈和尚問：『告訴了誰？』龐居士指著自己的胸口說：『龐公。』百靈和尚說：『即使是妙德（菩薩名）和空生（須菩提，佛陀的弟子），也讚歎不及。』龐居士反問百靈和尚：『你的得力之句告訴了誰？』百靈和尚戴上斗笠就走了。龐居士說：『善於趕路。』百靈和尚頭也不回。
百靈和尚問龐居士：『說得對也未免，說得不對也未免，你且說說，未免的是什麼？』龐居士眨了眨眼睛看著他。百靈和尚說：『奇特，再沒有像這樣的了。』龐居士說：『你錯贊人了。』百靈和尚說：『誰不是這樣呢？』龐居士珍重地離開了。
百靈和尚有一天，抓住龐居士說：『現在人說，古人說，居士你怎麼說？』龐居士打了百靈和尚一掌。百靈和尚說：『說不得。』龐居士說：『說了一定有過錯。』百靈和尚說：『還我一掌來。』龐居士走上前說：『你試試看。』百靈和尚拂袖而去。
蒙溪和尚（共兩段）
問僧人：『你從哪裡來？』
【English Translation】 Light. Illuminating the entire four continents (referring to the whole world). Zhaozhou (a Chan master) heard of this and asked someone to ask Lingxing Po (a female Chan practitioner): 'What is Zhaozhou's eye?' Lingxing Po raised her fist. The monk told Zhaozhou about this. Zhaozhou composed a verse and sent it to Lingxing Po, saying: 'Seize the opportunity directly, face to face ask directly, face to face grasp the opportunity quickly answer. Tell you, Lingxing Po, what are the gains and losses in the sound of crying?' Lingxing Po replied with a verse, saying: 'You already understand the sound of crying, who knows it again? At that time in Magadha (an ancient Indian kingdom), almost lost the opportunity before my eyes.'
Dong'an Monk (one section in total)
Asked a monk: 'Where have you come from recently?' The monk said: 'Dongchuan.' Dong'an Monk said: 'The solitary pine of Shuangjian, the smoke is light, the moonlight is bright, who is the protagonist of the senior monk (a respectful term for monks)?' The monk said: 'I just arrived at Dong'an and encountered such a question.' Dong'an Monk said: 'This is like marking a boat to find a lost sword, breaking a pearl to find a shadow. Isn't this your realm?'
The monk asked in return: 'Who is the true master of Dong'an?' Dong'an Monk said: 'Like a colt on the road, not as good as a fine horse.' The monk saluted. Dong'an Monk said: 'Like a barbarian beating the rhythm, the dance has no rhythm at all.'
Bailing Monk (three sections in total)
Met Layman Pang (a Buddhist practitioner at home) on the road, so he asked him: 'Have you ever told anyone the powerful saying of Nanyue (mountain name)?' Layman Pang said: 'I have said it.' Bailing Monk asked: 'Who did you tell?' Layman Pang pointed to his chest and said: 'Pang Gong.' Bailing Monk said: 'Even Miaode (a Bodhisattva) and Kongsheng (Subhuti, a disciple of the Buddha) cannot praise it enough.' Layman Pang asked Bailing Monk in return: 'Who did you tell your powerful saying to?' Bailing Monk put on his bamboo hat and left. Layman Pang said: 'Good at traveling.' Bailing Monk didn't turn his head back.
Bailing Monk asked Layman Pang: 'It is inevitable to say it right, and it is inevitable to say it wrong, but what is it that is inevitable?' Layman Pang blinked his eyes and looked at him. Bailing Monk said: 'Strange, there is nothing like this.' Layman Pang said: 'You have praised the wrong person.' Bailing Monk said: 'Who isn't like this?' Layman Pang left respectfully.
One day, Bailing Monk grabbed Layman Pang and said: 'People say now, people said in the past, what do you say, Layman?' Layman Pang slapped Bailing Monk. Bailing Monk said: 'Cannot be said.' Layman Pang said: 'There must be a mistake if you say it.' Bailing Monk said: 'Give me a slap back.' Layman Pang stepped forward and said: 'You try to do it.' Bailing Monk flicked his sleeves and left.
Mengxi Monk (two sections in total)
Asked a monk: 'Where did you come from?'
來。云定州來。師云。定州近日。有甚奇特事。云某甲到彼。只聞鹽貴米賤。別無奇特事。師云。我這裡。也只是粗茶淡飯。別無奇特事。你來這裡。覓甚麼。云某甲不會。乞師慈悲。師云。賴你不會。你若會。我即輸你一半道理。首座卻問。適來為甚麼道。輸他一半道理。師云。賴得你舉。老僧洎合忘卻。座云。請和尚說。師云。你卻忘前失后。我又忘后失前。座方去。師喚回云。恰不得舉著。近日師僧。只說鹽貴米賤。並不將佛法為事。忽然頻頻舉著。喪卻你性命也不難。
師見僧來。便喝。僧云。好個來由。師云。猶要棒吃在。僧珍重便出。師云。得能自在。
洪州水潦和尚(凡一)
問馬大師。如何是祖師西來意。大師欄胸與一踏。踏倒。當下大悟。起來撫掌。大笑云。也大奇。也大奇。百千法門。無量妙義。只向一毫頭上。識得根源去。便作禮。
蔣山泉云。忽然瞥地。更是好笑。
西禪需云。大小水潦。吃人踢踏了。卻道我悟。悟甚麼屎。及乎起來。更不識羞。道向一毫頭上。識得根源去。且莫捏目生花。
住后告眾云。自從一吃馬師踏。直至如今笑不休。且道。笑個甚麼。
打地和尚(凡一)
江西領旨。自晦其名。凡學者扣問。師唯打地一下。
【現代漢語翻譯】 現代漢語譯本 僧人來：『云定州來。』（說，我從定州來的。） 師父說：『定州近日，有甚奇特事？』（定州最近有什麼特別的事情嗎？） 僧人說：『某甲到彼，只聞鹽貴米賤，別無奇特事。』（我到那裡，只聽說鹽貴米賤，沒有其他特別的事情。） 師父說：『我這裡，也只是粗茶淡飯，別無奇特事。你來這裡，覓甚麼？』（我這裡也只是粗茶淡飯，沒有什麼特別的。你來這裡尋找什麼？） 僧人說：『某甲不會，乞師慈悲。』（我不知道，請師父慈悲開示。） 師父說：『賴你不會，你若會，我即輸你一半道理。』（幸虧你不知道，如果你知道，我就輸你一半道理了。） 首座卻問：『適來為甚麼道，輸他一半道理？』（剛才為什麼說輸他一半道理？） 師父說：『賴得你舉，老僧洎合忘卻。』（幸虧你提起，我差點忘記了。） 首座說：『請和尚說。』（請和尚說說。） 師父說：『你卻忘前失后，我又忘后失前。』（你忘記了前面，失去了後面，我又忘記了後面，失去了前面。） 首座方去。師父喚回云：『恰不得舉著。近日師僧，只說鹽貴米賤，並不將佛法為事。忽然頻頻舉著，喪卻你性命也不難。』（首座正要離開，師父叫住他說：『恰恰不能總是提起這些。現在的僧人，只說鹽貴米賤，並不把佛法當回事。如果總是提起這些，丟掉你的性命也不難。』）
師父見僧人來，便喝。僧人說：『好個來由。』（好一個理由。） 師父說：『猶要棒吃在。』（還要捱打。） 僧人珍重便出。師父說：『得能自在。』（得到了自在。）
洪州水潦和尚(凡一)
問馬大師：『如何是祖師西來意？』（什麼是祖師西來的意義？） 大師攔胸與一踏，踏倒。當下大悟。起來撫掌，大笑云：『也大奇，也大奇。百千法門，無量妙義，只向一毫頭上，識得根源去。』（大師攔胸一腳踢倒了他，他當下大悟。起來拍手大笑說：『太奇妙了，太奇妙了。千百種法門，無量的妙義，只要在一毫頭上，就能認識到根源。』） 便作禮。
蔣山泉云：『忽然瞥地，更是好笑。』（忽然瞥見，更是好笑。）
西禪需云：『大小水潦，吃人踢踏了，卻道我悟，悟甚麼屎。及乎起來，更不識羞，道向一毫頭上，識得根源去。且莫捏目生花。』（水潦和尚被人踢了一腳，卻說自己悟了，悟了什麼東西？等到起來，更加不知羞恥，說在一毫頭上，就能認識到根源。不要捏著眼睛生出幻覺。）
住后告眾云：『自從一吃馬師踏，直至如今笑不休。』（住持后告訴大家說：『自從被馬祖踢了一腳，直到現在還笑個不停。』） 且道，笑個甚麼？（那麼，笑什麼呢？）
打地和尚(凡一)
江西領旨，自晦其名。凡學者扣問，師唯打地一下。（在江西領悟旨意，自己隱瞞姓名。凡是學習的人來請教，師父只是打地一下。）
【English Translation】 English version A monk came and said, 'I come from Dingzhou (Dingzhou: a prefecture in ancient China).' The master said, 'Recently in Dingzhou, what remarkable things have happened?' The monk said, 'When I arrived there, I only heard that salt was expensive and rice was cheap, and there were no other remarkable things.' The master said, 'Here, we only have simple tea and plain rice, and there are no other remarkable things. What are you seeking here?' The monk said, 'I do not know, I beg the master for compassion.' The master said, 'Fortunately, you do not know. If you knew, I would lose half of the truth to you.' The head monk then asked, 'Why did you say just now that you would lose half of the truth to him?' The master said, 'Fortunately, you brought it up, this old monk almost forgot.' The head monk said, 'Please, master, explain.' The master said, 'You forget the past and lose the future, and I forget the future and lose the past.' The head monk was about to leave. The master called him back and said, 'It is not appropriate to always bring these things up. These days, monks only talk about the high price of salt and the low price of rice, and do not take the Buddha-dharma seriously. If you suddenly keep bringing these things up, it would not be difficult to lose your life.'
The master saw a monk coming and immediately shouted. The monk said, 'What a good reason.' The master said, 'You still want to be beaten with a stick.' The monk respectfully left. The master said, 'Having obtained the ability to be free.'
The Monk Shui-liao (Shui-liao: name of the monk) of Hongzhou (Hongzhou: a prefecture in ancient China) (Total of one)
He asked Master Ma (Master Ma: refers to Mazu Daoyi): 'What is the meaning of the Patriarch's (Patriarch: refers to Bodhidharma) coming from the West?' The master blocked his chest and gave him a kick, knocking him down. He immediately had a great awakening. He got up, clapped his hands, and laughed, saying, 'How wonderful, how wonderful! Hundreds and thousands of Dharma gates (Dharma gates: methods to enlightenment), countless wonderful meanings, only on the tip of a hair, can one recognize the source.' Then he bowed.
Jiangshan Quan (Jiangshan Quan: name of a monk) said, 'Suddenly glimpsing it, it is even more laughable.'
Zen Master Xu (Zen Master Xu: name of a monk) of the West Temple said, 'Big or small, Shui-liao was kicked by someone, but said he was enlightened, enlightened to what shit? When he got up, he was even more shameless, saying that on the tip of a hair, one can recognize the source. Don't rub your eyes and create illusions.'
After residing there, he told the assembly, 'Ever since I was kicked by Master Ma, I have been laughing non-stop until now.' Tell me, what am I laughing about?
The Ground-Hitting Monk (Total of one)
He received the decree in Jiangxi (Jiangxi: a province in China) and concealed his name. Whenever students asked questions, the master would only hit the ground once.
一日被僧。預藏其棒。然後設問。師回頭尋棒不見。遽云。若在這裡。洎著一棒。
一日有僧。問師門人云。和尚凡有所問。唯打地一下。意旨如何。門人于灶下。拈一片柴。擲于釜中。
妙喜云。養子不及父。家門一世衰。
利山和尚(凡一)
僧問。眾色歸空。空歸何所。師云。舌頭不出口。云爲甚麼不出口。師云。內外一如故。
洪州西山亮公座主(凡一)
蜀人也。馬祖問師。承聞座主。大講得經論。是否。師云。不敢。祖云。將甚麼講。師云。將心講。祖云。心如工伎兒。意如和伎者。爭解講得經。師抗聲云。心既講不得。莫是虛空講得么。祖云。卻是虛空講得。師拂袖而出。
祖召云。座主。師回首。祖云。是甚麼。師于言下大悟。遂作禮。祖云。鈍根阿師。禮拜作么。師自此。隱於西山。
則公首座(凡三)
蜀人也。因號則川。與龐居士摘茶次。士問。法界不容身。師還見我否。師云。不是老僧。洎答公話。士云。有問有答。也是尋常。師不對。士云。莫怪適來容易。師亦不對。士喝云。這無禮儀漢。待我一一舉似明眼人去在。師拋下茶籃。便歸。
雪竇云。則川只解把定封疆。不能同生同死。當時與他。捋下幞頭。誰敢喚作
【現代漢語翻譯】 現代漢語譯本 一日，有個和尚事先藏好了棍子，然後向禪師提問。禪師回頭尋找棍子卻沒找到，便說：『如果棍子在這裡，我定要打它一棒。』
一日，有個和尚問禪師的弟子：『和尚凡是遇到提問，都只是敲一下地，這是什麼意思？』 弟子在灶下拿起一片柴，扔進了鍋里。
妙喜禪師說：『兒子不如父親，家門就要衰敗了。』
利山和尚（共一則）
有僧人問：『眾色歸於空，空又歸於何處？』 禪師說：『舌頭不出口。』 僧人問：『為什麼不出口？』 禪師說：『內外本來就是一樣的。』
洪州西山亮公座主（共一則）
是四川人。馬祖問他：『聽說座主你，很會講解經論，是這樣嗎？』 亮公說：『不敢當。』 馬祖說：『你用什麼講解？』 亮公說：『用心講。』 馬祖說：『心就像個表演的藝人，意就像個伴奏的樂師，怎麼能講解得了經呢？』 亮公提高聲音說：『心既然講不得，莫非是虛空講得？』 馬祖說：『正是虛空講得。』 亮公拂袖而去。
馬祖叫住他，說：『座主。』 亮公回頭。 馬祖說：『是什麼？』 亮公當下大悟，於是作禮。 馬祖說：『鈍根的阿師（老師），禮拜做什麼？』 亮公從此隱居在西山。
則公首座（共三則）
是四川人，因此號稱則川。有一次和龐居士（一位在家修行的佛教徒）一起摘茶，龐居士問：『法界不容身，你還看得見我嗎？』 則公說：『不是老僧（老和尚）我，能回答您的話。』 龐居士說：『有問有答，也是尋常。』 則公不回答。 龐居士說：『別怪我剛才說得容易。』 則公也不回答。 龐居士呵斥道：『這個沒有禮儀的傢伙，等我一一說給明白人聽去。』 則公放下茶籃，就回去了。
雪竇禪師說：『則川只懂得把守自己的地盤，不能同生共死。當時如果給他，捋下幞頭（古代男子戴的一種頭巾），誰還敢叫他作……』
【English Translation】 English version One day, a monk hid his staff in advance and then posed a question to the Chan master. The master turned around to look for the staff but couldn't find it, and said, 'If the staff were here, I would definitely strike it with a blow.'
One day, a monk asked the Chan master's disciple, 'Whenever the master is asked a question, he only strikes the ground once. What does this mean?' The disciple picked up a piece of firewood from under the stove and threw it into the pot.
Miaoxi Chan Master said, 'If the son is not as good as the father, the family will decline in one generation.'
Venerable Lishan (Total of one)
A monk asked, 'All forms return to emptiness, where does emptiness return to?' The master said, 'The tongue does not speak.' The monk asked, 'Why does it not speak?' The master said, 'Inside and outside are originally the same.'
Seat Master Liang of Xishan in Hongzhou (Total of one)
He was from Sichuan. Mazu asked him, 'I heard that you, Seat Master, are very good at explaining the sutras and treatises, is that so?' Liang Gong said, 'I dare not claim that.' Mazu said, 'What do you use to explain?' Liang Gong said, 'I use the mind to explain.' Mazu said, 'The mind is like a performing artist, and the intention is like an accompanying musician, how can they explain the sutras?' Liang Gong raised his voice and said, 'Since the mind cannot explain, could it be that emptiness can explain?' Mazu said, 'Precisely, emptiness can explain.' Liang Gong flung his sleeves and left.
Mazu called him back, saying, 'Seat Master.' Liang Gong turned his head. Mazu said, 'What is it?' Liang Gong had a great enlightenment at that moment, and then made a bow. Mazu said, 'You dull-rooted ashi (teacher), what are you bowing for?' From then on, Liang Gong lived in seclusion in Xishan.
Head Seat Zegong (Total of three)
He was from Sichuan, therefore he was called Zechuan. Once, while picking tea with Layman Pang (Pang Jushi, a Buddhist layman), Pang asked, 'The Dharmadhatu (the realm of reality) does not allow the body, can you still see me?' Zegong said, 'It is not for this old monk to answer your words.' Pang said, 'Having questions and answers is also ordinary.' Zegong did not answer. Pang said, 'Don't blame me for speaking so easily just now.' Zegong also did not answer. Pang scolded, 'This rude fellow, I will tell everything to those with clear eyes.' Zegong put down the tea basket and went back.
Xuedou Chan Master said, 'Zechuan only knows how to guard his own territory, and cannot live and die together. At that time, if he were given, to pull off his futou (a type of headscarf worn by men in ancient times), who would dare to call him...'
龐居士。
師坐次。居士來云。只知端居丈室。不覺僧到參。時師垂下一足。士出行三兩步。卻回。師乃收足。士云。可謂自由自在。師云。我是主。士云。阿師只知有主。不知有客。師喚侍者點茶來。士作舞而出。
師問居士。記得初見石頭時道理么。士云。猶得阿師舉在。師云。情知久參事慢。士云。則川老耄。不啻龐公。師云。二彼同時。又爭幾許。士云。龐公鮮健。且勝阿師。師云。不是勝我。只是欠你一個幞頭。士拈下幞頭云。恰與阿師相似。師大笑而已。
聯燈會要卷第五 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第六
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第三世
江西馬祖道一禪師法嗣
襄州龐蘊居士(凡十五)
衡州衡陽人也。士問石頭。不與萬法為侶者。是甚麼人。頭以手掩士口。士於此有省。后問馬大師。大師云。待汝一口吸盡西江水。即向汝道。士于言下大悟。乃述偈云。十方同聚會。個個學無為。此是選佛場。心空及第歸。
石頭問居士。子自見吾后。日用事作么生。士云。若問日用事。直是無開口處。頭云。知子恁么。方始問。士呈一喝云。日用事無別。唯吾自偶諧。頭頭非取捨。處
【現代漢語翻譯】 現代漢語譯本 龐居士。
禪師坐在座位上。龐居士前來，說道：『只知道安坐在丈室裡，沒察覺僧人來參訪。』當時禪師垂下一隻腳。居士走出三兩步，又返回。禪師於是收回腳。居士說：『真可謂自由自在。』禪師說：『我是主。』居士說：『阿師只知道有主，不知道有客。』禪師叫侍者點茶來。居士跳舞著出去了。
禪師問居士：『記得當初見石頭（指石頭希遷禪師）時的道理嗎？』居士說：『還虧得阿師您提起。』禪師說：『情知你久參而懈怠。』居士說：『則川（指道悟禪師，俗姓則川）老朽昏聵，不亞於龐公（指龐蘊居士自己）。』禪師說：『二者同時，又能爭多少呢？』居士說：『龐公還算健康，勝過阿師您。』禪師說：『不是勝過我，只是欠你一頂幞頭（古代男子戴的一種帽子）。』居士摘下幞頭說：『恰好與阿師您相似。』禪師只是大笑。
《聯燈會要》卷第五 《卍新續藏》第79冊 No. 1557 《聯燈會要》
《聯燈會要》卷第六
住泉州崇福禪寺嗣祖比丘 悟明 輯
南嶽下第三世
江西馬祖道一禪師法嗣
襄州龐蘊居士（凡十五）
是衡州衡陽人。居士問石頭（指石頭希遷禪師）：『不與萬法為侶者，是什麼人？』石頭用手摀住居士的口。居士於此有所領悟。後來問馬大師（指馬祖道一禪師），大師說：『等你一口吸盡西江水，我就告訴你。』居士在言下大悟。於是作偈說：『十方同聚會，個個學無為。此是選佛場，心空及第歸。』
石頭（指石頭希遷禪師）問居士：『你自從見過我之後，日常用事怎麼樣？』居士說：『若問日常用事，真是無從開口。』石頭說：『知道你這樣，才問你。』居士呈上一喝說：『日常事無別，唯吾自偶諧。頭頭非取捨，處處不滯礙。』
【English Translation】 English version Layman Pang.
The master was seated. Layman Pang came and said, 'Only knowing to sit quietly in the abbot's room, I didn't realize a monk had come to visit.' At that moment, the master lowered one foot. The layman walked three or four steps and then returned. The master then retracted his foot. The layman said, 'It can be said to be truly free and at ease.' The master said, 'I am the host.' The layman said, 'Teacher only knows there is a host, but doesn't know there is a guest.' The master called the attendant to bring tea. The layman danced and left.
The master asked the layman, 'Do you remember the principle when you first saw Shitou (referring to Zen Master Shitou Xiqian)?' The layman said, 'I still owe it to you, Teacher, for bringing it up.' The master said, 'I knew you had been lax in your practice for a long time.' The layman said, 'Zechuan (referring to Zen Master Daowu, whose secular surname was Zechuan) is old and senile, no less than Pang Gong (referring to Layman Pang Yun himself).' The master said, 'If the two are simultaneous, how much can they contend?' The layman said, 'Pang Gong is still healthy and surpasses you, Teacher.' The master said, 'It's not that you surpass me, it's just that you lack a futou (a type of hat worn by men in ancient China).' The layman took off his futou and said, 'It's just like you, Teacher.' The master simply laughed.
《Lian Deng Hui Yao》 Volume 5 《Wan Xu Zang Jing》 Volume 79 No. 1557 《Lian Deng Hui Yao》
《Lian Deng Hui Yao》 Volume 6
Compiled by Wuming, a Bhikkhu of Chongfu Zen Monastery in Quanzhou, a successor of the ancestral lineage
Third Generation under Nanyue
Lineage of Zen Master Mazu Daoyi of Jiangxi
Layman Pang Yun of Xiangzhou (Total of Fifteen)
He was from Hengyang in Hengzhou. The layman asked Shitou (referring to Zen Master Shitou Xiqian), 'What kind of person is it who does not associate with the myriad dharmas?' Shitou covered the layman's mouth with his hand. The layman had some understanding from this. Later, he asked Great Master Ma (referring to Zen Master Mazu Daoyi), and the Great Master said, 'When you drink up all the water of the West River in one gulp, then I will tell you.' The layman had a great enlightenment upon hearing these words. Thereupon, he composed a verse saying, 'The ten directions gather together, each one learning non-action. This is the field for selecting Buddhas, when the mind is empty, one returns with honors.'
Shitou (referring to Zen Master Shitou Xiqian) asked the layman, 'Since you saw me, how have you been using your daily affairs?' The layman said, 'If you ask about daily affairs, there is truly no way to open my mouth.' Shitou said, 'Knowing you are like this, that's why I asked you.' The layman presented a shout and said, 'Daily affairs are no different, only I myself happen to be in harmony. Head by head, there is no taking or rejecting, everywhere there is no attachment.'
處勿張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及般柴。石頭然之。
居士問。馬大師云。不昧本來人。請師高著眼。馬祖直下覷。士云。一種沒絃琴。唯師彈得妙。馬祖直上覷。士作禮。祖便歸方丈。士隨後入云。弄巧成拙。
云峰悅云。且道賓家弄巧成拙。主家弄巧成拙。還有人揀得出么。若揀得出。三十棒。一棒也不較。若揀不出。來年更有新條在。惱亂春風卒未休。
居士見丹霞來。士不語。亦不起。霞提起拂子。士拈起槌子。霞雲。只恁么。別更有在。士云。此回見師。不似於前。霞雲。不妨減人聲價。士云。本來要折倒你一上。霞雲。與么則啞卻天然口去。士云。啞卻汝口猶閑。累我亦啞卻。霞擲下拂子。便行。士召云。然阇梨然阇梨。霞不顧。士云。不唯患啞。兼亦患聾。
居士訪丹霞。于霞前。立少時。便出去。霞不顧。士卻來坐。霞卻來士前。立少時。便歸方丈。士云。汝出我入。未有事在。霞雲。大老翁。出出入入。有甚了期。士云。略無些子慈悲。霞雲。引得個漢。到這田地。士云。把甚麼引。霞拈起居士幞頭云。恰似一個師僧。士拈幞頭。安霞頭上云。恰似一個俗人。霞應喏三聲。士云。猶有些子氣息在。霞拋下幞頭云。大似個烏紗巾。士亦應諾三聲。霞
【現代漢語翻譯】 現代漢語譯本： 不要到處炫耀賣弄。誰能真正分辨出高僧和俗人？像丘山一樣，要斷絕塵埃。神通和妙用，不過是運水和劈柴。石頭是天然的禪機。
一位居士問馬祖（Mazu，禪宗大師）。馬祖說：『不昧本來人（不昧本來人，指未被矇蔽的本性）。』居士說：『請老師高抬貴眼。』馬祖直接向下看。居士說：『這就像一把無絃琴，只有老師您才能彈奏出妙音。』馬祖直接向上看。居士行禮。馬祖便回到方丈。居士隨後進入方丈說：『弄巧成拙。』
云峰悅（Yunfeng Yue，禪宗僧人）說：『且說賓客弄巧成拙，還是主人弄巧成拙？還有人能分辨出來嗎？如果能分辨出來，打三十棒，一棒也不會少。如果分辨不出來，來年還有新的枝條生長，擾亂春風，最終也不會停止。』
居士見到丹霞（Danxia，禪宗僧人）來，居士不說話，也不起身。丹霞拿起拂子。居士拿起槌子。丹霞說：『只是這樣嗎？還有別的嗎？』居士說：『這次見到老師，和以前不一樣。』丹霞說：『不妨降低我的聲價。』居士說：『本來想讓你折服一次。』丹霞說：『這樣就會讓天然的口啞口無言。』居士說：『即使啞了你的口也還算空閑，連累我也啞口無言。』丹霞扔下拂子，便要離開。居士叫道：『然阇梨（Ran Sheli，對僧人的尊稱），然阇梨！』丹霞不回頭。居士說：『不僅患了啞病，還患了耳聾。』
居士拜訪丹霞，在丹霞面前站立一會兒，便出去了。丹霞不理睬。居士又回來坐下。丹霞來到居士面前，站立一會兒，便回到方丈。居士說：『你出我入，沒有什麼事情發生。』丹霞說：『老翁，出出入入，什麼時候是個頭？』居士說：『一點慈悲心都沒有。』丹霞說：『引得一個人，到了這種地步。』居士說：『用什麼引？』丹霞拿起居士的幞頭（futou，一種頭巾）說：『恰似一個師僧。』居士拿起幞頭，戴在丹霞頭上說：『恰似一個俗人。』丹霞應諾三聲。居士說：『還有些氣息在。』丹霞拋下幞頭說：『很像個烏紗巾。』居士也應諾三聲。丹霞
【English Translation】 English version: Do not flaunt your cleverness everywhere. Who can truly distinguish between a high monk and a layman? Like a hill, cut off the dust. Supernatural powers and wonderful uses are nothing more than carrying water and chopping firewood. A stone is a natural Zen opportunity.
A layman asked Mazu (Mazu, a Zen master). Mazu said, 'Do not obscure the original person (referring to the unclouded original nature).' The layman said, 'Please, teacher, raise your eyes.' Mazu looked directly down. The layman said, 'It's like a stringless zither, only you, teacher, can play wonderful music.' Mazu looked directly up. The layman bowed. Mazu returned to his room. The layman followed him in and said, 'Trying to be clever but failing.'
Yunfeng Yue (Yunfeng Yue, a Zen monk) said, 'Let's talk about whether the guest is trying to be clever but failing, or the host is trying to be clever but failing? Is there anyone who can tell? If you can tell, thirty blows, not one less. If you can't tell, there will be new branches growing next year, disturbing the spring breeze, and it will not stop in the end.'
The layman saw Danxia (Danxia, a Zen monk) coming. The layman did not speak or get up. Danxia picked up the whisk. The layman picked up the mallet. Danxia said, 'Just like this? Is there anything else?' The layman said, 'Seeing the teacher this time is different from before.' Danxia said, 'It doesn't matter if I lower my reputation.' The layman said, 'I originally wanted to subdue you once.' Danxia said, 'This will make the natural mouth mute.' The layman said, 'Even if your mouth is muted, it is still idle, implicating me to be mute as well.' Danxia threw down the whisk and was about to leave. The layman called out, 'Ran Sheli (Ran Sheli, a respectful term for monks), Ran Sheli!' Danxia did not turn back. The layman said, 'Not only suffering from muteness, but also suffering from deafness.'
The layman visited Danxia, stood in front of Danxia for a while, and then went out. Danxia ignored him. The layman came back and sat down. Danxia came in front of the layman, stood for a while, and then returned to his room. The layman said, 'You go out and I come in, nothing happened.' Danxia said, 'Old man, going in and out, when will it end?' The layman said, 'There is no compassion at all.' Danxia said, 'Leading a person to this point.' The layman said, 'What did you use to lead?' Danxia picked up the layman's futou (a kind of turban) and said, 'Just like a monk.' The layman picked up the futou and put it on Danxia's head, saying, 'Just like a layman.' Danxia responded with three 'yes' sounds. The layman said, 'There is still some breath left.' Danxia threw down the futou and said, 'Very much like a black gauze cap.' The layman also responded with three 'yes' sounds. Danxia
云。昔時氣息。爭解忘得。居士彈指三下云。動天動地。
居士見丹霞。霞作走勢。士云。猶是拋身勢。作么生是顰呻勢。霞便坐。士近前。以拄杖。劃個七字。霞于下畫個一字。士云。因七見一。見一忘七。霞便起去。士云。更坐少時。猶有第二句在。霞雲。向這裡著語得么。士遂哭出去。
居士見大同濟禪師。乃提起捷籬。召云大同。濟不應。士云。石頭一宗。到師瓦解冰消。濟云。不得居士。酌然如是。士拋下捷籬云。寧知不直一文錢。濟云。雖然不直一文錢。欠他又爭得。士作舞而出。濟提起捷籬。召云居士。士回首。濟亦作舞而去。士撫掌云。歸去來。歸去來。
居士辭藥山。山命十人禪客。相送及門首。士指空中雪云。好雪片片。不落別處。有全禪客。云落在甚麼處。士與一掌。全云。居士。也不得草草。士云。汝恁么稱禪客。閻老子。未放你在。全云。居士作么生。士又與一掌云。眼見如盲。口說似啞。
居士見僧緣化。遂將一錢。謂之云。不辜信施。試道看。若道得即舍。僧無對。士云。汝問我。待我與汝道。僧躡前問。士云。少人聽。又云會么。僧云。不會。士云。是誰不會。
居士因入講肆。隨喜金剛經。至無我無人處。士問。既無我又無人。誰講誰聽。座主無
【現代漢語翻譯】 現代漢語譯本 云。昔時的氣息啊。爭著想要忘記它。居士彈指三下說：『震天動地。』 居士見到丹霞（禪師名號）。丹霞做出行走的姿勢。居士說：『仍然是拋身勢。怎麼才是顰呻勢（痛苦呻吟的姿勢）？』丹霞便坐下。居士走上前，用拄杖劃了個『七』字。丹霞在下面畫了個『一』字。居士說：『因為七而見到一，見到一就忘記七。』丹霞便起身離去。居士說：『再坐一會兒，還有第二句沒說完。』丹霞說：『能在這裡說嗎？』居士於是哭著出去了。 居士見到大同濟禪師（禪師名號），於是提起籬笆，呼喚道：『大同！』濟禪師不應答。居士說：『石頭宗（指石頭希遷禪師一脈）到你這裡瓦解冰消了。』濟禪師說：『居士你可說不得，確實是這樣。』居士拋下籬笆說：『哪裡知道它不值一文錢。』濟禪師說：『雖然不值一文錢，欠著它又有什麼關係呢？』居士跳舞著出去。濟禪師提起籬笆，呼喚道：『居士！』居士回頭。濟禪師也跳舞著離去。居士拍手說：『回去吧，回去吧。』 居士向藥山禪師（禪師名號）告辭。藥山禪師命令十個禪客，送到門口。居士指著空中的雪說：『好雪，片片雪花，不落在別處。』有個全禪客說：『落在什麼地方？』居士給他一掌。全禪客說：『居士，也不要這麼草率。』居士說：『你這樣自稱禪客，閻王爺還不會放過你。』全禪客說：『居士你怎麼樣？』居士又給他一掌說：『眼見如同瞎子，口說如同啞巴。』 居士見到僧人募捐化緣，於是拿出一文錢，對僧人說：『不辜負信徒的佈施，試著說一句。如果說得對就給你。』僧人無言以對。居士說：『你問我，等我為你解說。』僧人重複之前的提問。居士說：『很少人聽得懂。』又問：『明白了嗎？』僧人說：『不明白。』居士說：『是誰不明白？』 居士因為進入講經場所，隨喜《金剛經》。講到『無我無人』之處，居士問道：『既然無我無人，誰講誰聽？』座主無言以對。
【English Translation】 English version Cloud. The breath of the past. Striving to forget. The layman snapped his fingers three times and said, 'Heaven and earth tremble.' The layman saw Danxia (Zen master's name). Danxia made a walking gesture. The layman said, 'Still a throwing-away-the-body gesture. What is the frowning and groaning gesture?' Danxia then sat down. The layman stepped forward and drew a 'seven' with his staff. Danxia drew a 'one' below it. The layman said, 'Because of seven, one is seen; seeing one, seven is forgotten.' Danxia then got up and left. The layman said, 'Sit for a little longer, there is still a second sentence to be said.' Danxia said, 'Can it be spoken here?' The layman then cried and went out. The layman saw Zen Master Datong Ji (Zen master's name), and then picked up a quick fence, summoning, 'Datong!' Ji did not respond. The layman said, 'The Stone Sect (referring to the lineage of Zen Master Shitou Xiqian) has disintegrated and melted away with you.' Ji said, 'The layman cannot say that; it is indeed so.' The layman threw down the quick fence and said, 'Who knows it is not worth a penny.' Ji said, 'Although it is not worth a penny, what does it matter if we owe it?' The layman danced out. Ji picked up the quick fence and summoned, 'Layman!' The layman turned his head. Ji also danced away. The layman clapped his hands and said, 'Return, return.' The layman bid farewell to Zen Master Yaoshan (Zen master's name). Yaoshan ordered ten Zen practitioners to see him off to the gate. The layman pointed to the snow in the sky and said, 'Good snow, flakes of snow, not falling elsewhere.' A Zen practitioner named Quan said, 'Where does it fall?' The layman gave him a slap. Quan said, 'Layman, don't be so hasty.' The layman said, 'Calling yourself a Zen practitioner like that, Yama (the King of Hell) will not let you go.' Quan said, 'What about you, layman?' The layman gave him another slap and said, 'Seeing with your eyes as if blind, speaking with your mouth as if mute.' The layman saw a monk soliciting donations, and then took out a coin, saying to the monk, 'Not to fail the faithful's offerings, try to say a word. If you say it right, I will give it to you.' The monk had no answer. The layman said, 'You ask me, and I will explain it for you.' The monk repeated the previous question. The layman said, 'Few people understand.' And then asked, 'Do you understand?' The monk said, 'I don't understand.' The layman said, 'Who doesn't understand?' The layman entered a lecture hall and rejoiced in the Diamond Sutra. When it came to the place of 'no self and no person,' the layman asked, 'Since there is no self and no person, who is lecturing and who is listening?' The lecturer had no answer.
對。卻問居士。意作么生。士示一偈云。無我復無人。作么有疏親。勸君休歷座。不似直求真。金剛般若性。外絕一點塵。我聞並信受。總是假名陳。
居士謂女子靈照云。古人道。明明百草頭。明明祖師意。照云。老老大大。作這個語話。士云。你又作么生。照云。明明百草頭。明明祖師意。士笑而已。
居士賣捷籬。下橋吃撲。照一見。亦去身邊倒。士云。作甚麼。照云。見爺吃𠑘。故來相扶。士便起去。
居士一日自語云。難難。十碩油麻樹上攤。龐婆應聲云。易易。百草頭邊祖師意。靈照云。也不難也不易。饑來吃飯困來睡。
居士有偈云。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是賢聖。了事凡夫。易復易。即此五蘊有真智。十方法男一乘同。無相光中豈有二。若舍煩惱人菩提。不知何方是佛地。
又云。有男不婚。有女不嫁。大家團欒頭。共說無生話。
居士將順世。令靈照視日。及午即報。照須臾報云。日已中。而有蝕也。士出觀。照即登父座。合掌而逝。士入見。笑云。我女鋒捷矣。又延七日。
州牧于頔問疾。居士告之云。但願空諸所有。慎勿實諸所無。好住世間。皆如影響。言訖。枕公膝而逝。
南嶽下第四世
池州南泉普
【現代漢語翻譯】 現代漢語譯本：又有人問龐蘊居士，『您的意思是什麼？』 龐蘊居士用一首偈語來回答：『沒有我，也沒有人，哪裡來的疏遠和親近？勸你不要到處參訪，不如直接求真。金剛般若的自性，對外隔絕一點塵埃。我所聽聞和相信的，都是虛假的名稱。』 龐蘊居士對女兒靈照說：『古人說，明明百草頭，明明祖師意。』靈照說：『老頭子，這麼大年紀了，還說這種話。』 龐蘊居士說：『那你又怎麼說？』 靈照說：『明明百草頭，明明祖師意。』 龐蘊居士笑了笑。 龐蘊居士賣竹籬笆，下橋時摔了一跤。靈照一看見，也跑到他身邊倒下。龐蘊居士問：『你做什麼？』 靈照說：『看見爹爹摔倒，所以來扶你。』 龐蘊居士就起身離開了。 龐蘊居士有一天自言自語道：『難啊難，十斛油麻樹上攤。』 龐婆應聲說：『易啊易，百草頭邊祖師意。』 靈照說：『也不難也不易，餓了吃飯困了睡。』 龐蘊居士有一首偈語說：『心如境也如，無實也無虛。有也不管，無也不拘。不是賢聖，了事凡夫。容易啊容易，就在這五蘊之中有真智慧。十方男子都與一乘相同，無相的光明中哪裡會有二？如果捨棄煩惱去求菩提（bodhi，覺悟），不知道哪裡才是佛的凈土。』 又說：『有兒子不結婚，有女兒不嫁人，大家團團坐在一起，共同談論無生之理。』 龐蘊居士將要去世，讓靈照看太陽。到中午時就告訴他。靈照過了一會兒報告說：『太陽已經到正中了，但是有日蝕。』 龐蘊居士出去觀看，靈照就登上他的座位，合掌而逝。龐蘊居士進來一看，笑著說：『我的女兒真敏捷啊！』 又過了七天。 州牧于頔（Yu Di，人名）問候他的病情。龐蘊居士告訴他說：『但願空掉所有執著，謹慎不要執著于虛無。好好地住在世間，一切都如幻影。』 說完，枕著于頔的膝蓋去世。 南嶽（Nanyue，山名）下第四世 池州南泉普（Chizhou Nanquan Pu，地名和人名)
【English Translation】 English version: Someone asked Layman Pang Yun, 'What is your intention?' Layman Pang Yun responded with a verse: 'Without self and without others, where do estrangement and intimacy come from? I advise you to stop visiting everywhere; it is not like directly seeking the truth. The nature of the Vajra Prajna (Vajra Prajna, Diamond Wisdom), externally cuts off even a speck of dust. What I have heard and believed are all false names.' Layman Pang Yun said to his daughter Ling Zhao, 'The ancients said, 'Clearly on the heads of a hundred grasses, clearly the Patriarch's (Patriarch's, founding teacher) intention.'' Ling Zhao said, 'Old man, so old, still speaking these words.' Layman Pang Yun said, 'Then what do you say?' Ling Zhao said, 'Clearly on the heads of a hundred grasses, clearly the Patriarch's intention.' Layman Pang Yun smiled. Layman Pang Yun was selling bamboo fences and fell while going down a bridge. As soon as Ling Zhao saw it, she also fell down beside him. Layman Pang Yun asked, 'What are you doing?' Ling Zhao said, 'Seeing father fall, so I came to help you.' Layman Pang Yun then got up and left. One day, Layman Pang Yun said to himself, 'Difficult, difficult, spreading ten hu (hu, a unit of volume) of sesame seeds on a tree.' Pang's wife responded, 'Easy, easy, the Patriarch's intention at the edge of a hundred grasses.' Ling Zhao said, 'Neither difficult nor easy, when hungry, eat; when sleepy, sleep.' Layman Pang Yun has a verse that says, 'The mind is like the environment, both are like, neither real nor empty. Not caring about existence, not bound by non-existence. Not a sage, but an ordinary person who has finished his affairs. Easy, easy, within these five skandhas (skandhas, aggregates of existence) there is true wisdom. All men in the ten directions are the same in the One Vehicle (One Vehicle, the ultimate teaching of Buddhism), in the light of no form, how could there be two? If one abandons afflictions to seek Bodhi (Bodhi, enlightenment), one does not know where the Buddha's land is.' He also said, 'Sons do not marry, daughters do not wed, everyone gathers together to talk about the principle of no-birth.' Layman Pang Yun was about to pass away and asked Ling Zhao to watch the sun. When it was noon, she should tell him. After a while, Ling Zhao reported, 'The sun is already at its zenith, but there is a solar eclipse.' Layman Pang Yun went out to look, and Ling Zhao ascended his seat, joined her palms, and passed away. Layman Pang Yun came in, saw it, and smiled, saying, 'My daughter is quick-witted!' He lived for another seven days. The governor Yu Di (Yu Di, a person's name) inquired about his illness. Layman Pang Yun told him, 'Only wish to empty all attachments, be careful not to be attached to nothingness. Live well in the world, everything is like an illusion.' After speaking, he rested his head on Yu Di's lap and passed away. The fourth generation under Nanyue (Nanyue, name of a mountain) Chizhou Nanquan Pu (Chizhou Nanquan Pu, place name and person's name)
愿禪師法嗣
趙州觀音從諗禪師(凡七十)
曹州郝氏子。初謁南泉。值泉偃息次。泉問。近離甚處。師云。瑞像。泉云。還見瑞像么。師云。瑞像即不見。只見臥如來。泉遂起問。你是有主沙彌。無主沙彌。師云。有主。泉云。那個是你主。師云。孟春猶寒。伏惟和尚尊體。起居萬福。泉喚維那云。此沙彌。別處安排著。
師問南泉。如何是道。云平常心是道。師云。還假趣向也無。泉云。擬向即乖。師云。不擬。爭知是道。泉云。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不擬之道。猶如太虛。廓然蕩豁。豈可強是非耶。師于言下。頓領深旨。
南泉垂語云。今時人。須向異類中行。始得。師便問。異即不問。如何是類。泉以兩手托地。師近前一踏踏倒。卻向涅槃堂。叫云。悔悔。泉令侍者問。汝悔個甚麼。師云。悔不更與兩踏。
師在井樓上。打水。見南泉從下過。師抱樓柱。懸雙腳云。相救相救。泉以手敲扶梯云。一二三四五。師遂下樓。具威儀。上方丈。作禮云。適來謝和尚相救。
師問南泉。離四句。絕百非。請師道。泉下座歸方丈。師云。這老漢。尋常口吧吧地。今日被我一問。直得無言可對。無理可伸。侍者云。莫道和尚無語好。師打侍者一摑云。
【現代漢語翻譯】 現代漢語譯本 愿禪師法嗣
趙州觀音從諗禪師（凡七十）
曹州郝氏之子。最初拜見南泉普愿禪師。正趕上南泉禪師在休息。南泉禪師問：『你最近從哪裡來？』禪師說：『瑞像。』南泉禪師問：『你見到瑞像了嗎？』禪師說：『瑞像我沒見到，只見到臥如來。』南泉禪師於是起身問：『你是有主的沙彌，還是無主的沙彌？』禪師說：『有主。』南泉禪師問：『哪個是你的主？』禪師說：『孟春時節還很寒冷，祝願和尚您身體安康，起居萬福。』南泉禪師叫維那說：『這個沙彌，安排到別處去。』
禪師問南泉禪師：『如何是道？』南泉禪師說：『平常心是道。』禪師說：『還需要趨向追求嗎？』南泉禪師說：『想要趨向就錯了。』禪師說：『不想要趨向，怎麼知道是道？』南泉禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達不擬之道，就像太虛空一樣，空曠開闊，哪裡可以強行分辨是非呢？』禪師在言語之下，立刻領悟了深刻的旨意。
南泉禪師開示說：『現在的人，必須要在異類中行走，才能有所得。』禪師便問：『異類暫且不問，如何是類？』南泉禪師用兩手撐地。禪師上前一腳踩倒，然後向涅槃堂叫道：『後悔後悔。』南泉禪師讓侍者問：『你後悔什麼？』禪師說：『後悔沒再給他兩腳。』
禪師在井樓上打水，看見南泉禪師從下面經過。禪師抱著樓柱，懸著雙腳說：『救命救命。』南泉禪師用手敲著扶梯說：『一二三四五。』禪師於是下樓，整理好儀容，到方丈室，作禮說：『剛才謝謝和尚相救。』
禪師問南泉禪師：『離開四句，斷絕百非，請禪師說。』南泉禪師下座回到方丈室。禪師說：『這老漢，平常口若懸河，今天被我一問，竟然無言以對，無理可辯。』侍者說：『不要說和尚沒有話說好。』禪師打了侍者一巴掌說：
【English Translation】 English version Successor of Chan Master
Chan Master Zhao Zhou Guan Yin Cong Shen (approximately seventy years old)
A son of the Hao family from Caozhou. He initially visited Nan Quan (Pǔ Yuàn, meaning Universal Vow). He encountered Nan Quan resting. Nan Quan asked, 'Where have you come from recently?' The master said, 'Rui Xiang (Auspicious Image).' Nan Quan said, 'Did you see the Auspicious Image?' The master said, 'I didn't see the Auspicious Image, I only saw the Reclining Tathagata.' Nan Quan then got up and asked, 'Are you a Shami (novice monk) with a master, or a Shami without a master?' The master said, 'With a master.' Nan Quan asked, 'Who is your master?' The master said, 'Early spring is still cold. I respectfully wish the Abbot good health and well-being.' Nan Quan told the director, 'Arrange for this Shami to be placed elsewhere.'
The master asked Nan Quan, 'What is the Dao (the Way)?' Nan Quan said, 'Ordinary mind is the Dao.' The master said, 'Is it necessary to strive towards it?' Nan Quan said, 'To intend to strive is to err.' The master said, 'If one does not intend, how does one know it is the Dao?' Nan Quan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly attains the Dao of non-intention, it is like the great void, vast and boundless. How can one forcibly distinguish right from wrong?' The master, upon hearing these words, immediately understood the profound meaning.
Nan Quan gave instructions, saying, 'People nowadays must walk among different categories in order to gain something.' The master then asked, 'I won't ask about different categories, but what is category?' Nan Quan used both hands to support the ground. The master stepped forward and kicked him down, then shouted towards the Nirvana Hall, 'Regret, regret.' Nan Quan ordered the attendant to ask, 'What do you regret?' The master said, 'I regret not giving him two more kicks.'
The master was drawing water on the well tower when he saw Nan Quan passing below. The master hugged the tower pillar, suspended his feet, and said, 'Save me, save me.' Nan Quan tapped the ladder with his hand and said, 'One, two, three, four, five.' The master then came down from the tower, arranged his robes, went to the abbot's room, bowed, and said, 'Thank you, Abbot, for saving me just now.'
The master asked Nan Quan, 'Apart from the four phrases, beyond the hundred negations, please tell me, Master.' Nan Quan descended from his seat and returned to his room. The master said, 'This old man, usually so eloquent, today, when I asked him, he was left speechless and without reason to argue.' The attendant said, 'Don't say the Abbot has nothing good to say.' The master slapped the attendant and said,
這一摑。合是王老師吃。
師問南泉。明頭合。暗頭合。泉便歸方丈。師歸堂云。老和尚。被我一問。直得無言可對。無理可伸。首座云。莫道和尚無語。自是上座不會。師打首座一掌云。這一掌。合是堂頭老漢吃。
五祖戒云。正賊走了。邏蹤人吃棒。
又云。南泉當斷不斷。返招其亂。
南泉見浴頭燒浴。乃云。記取來。請水牯牛。浴頭應諾。至晚上方丈云。請水牯牛浴。泉云。還將得繩索來么。頭無對。
泉舉似師。師云。某甲有語。泉躡前問。師近前。驀鼻便拽。泉云。是則是。太粗生。
師在南泉作爐頭。一日閉卻僧堂門。燒滿屋煙。叫云。救火救火。大眾俱來。師云。道得即開門。眾無對。泉將鎖匙。牕間度與師。師便開門。
師到百丈。丈問。近離甚處。師云。南泉。丈云。有何言句。師云。未得之人。直須悄然去。丈便喝。師作怕勢。丈云。大好悄然。師作舞而退。
瑯瑘覺云。趙州老人。向師子窟中。換得爪牙。
師到黃檗。檗見來。閉卻方丈門。師於法堂上。叫云。救火救火。檗開門。攔胸扭住云。道道。師云。賊過後張弓。
雪竇云。直是好笑。笑須三十年。忽有個衲僧。問雪竇笑個甚麼。笑賊過後張弓。
師到云居。
【現代漢語翻譯】 現代漢語譯本 這一掌，本該是王老師挨的。
趙州問南泉：『明頭（ming tou）合（he，應該）？暗頭（an tou）合？』南泉便回方丈去了。趙州回到禪堂說：『老和尚被我一問，竟然無言以對，無理可辯。』首座說：『不要說和尚無話可說，只是上座您不會。』趙州打了首座一掌說：『這一掌，本該是堂頭老漢挨的。』
五祖戒說：『真正的賊跑了，抓賊的人反而捱打。』
又說：『南泉當斷不斷，反招其亂。』
南泉見燒洗澡水的燒水工在燒水，於是說：『記住，去請水牯牛（shui gu niu，水牛）。』燒水工答應了。到了晚上，燒水工到方丈說：『請水牯牛洗澡。』南泉說：『還拿得到繩索來嗎？』燒水工無言以對。
南泉把這件事告訴趙州，趙州說：『我有一句話。』南泉重複之前的問話。趙州走上前，一把抓住南泉的鼻子就拽。南泉說：『是這樣沒錯，但太粗魯了。』
趙州在南泉那裡當爐頭（lu tou，負責燒火做飯的僧人）。一天，他把僧堂的門關上，在屋裡燒滿了煙，大叫：『救火啊救火啊！』大眾都來了。趙州說：『說得出來就開門。』眾人無言以對。南泉將鑰匙從窗戶遞給趙州，趙州便開了門。
趙州到百丈山，百丈問：『最近從哪裡來？』趙州說：『南泉。』百丈問：『有什麼言語？』趙州說：『未得之人，直須悄然去。』百丈便喝了一聲。趙州作出害怕的樣子。百丈說：『大好悄然。』趙州跳舞著退了出去。
瑯瑘覺說：『趙州老人，在獅子窟（shi zi ku）中，換得了爪牙。』
趙州到黃檗山，黃檗見他來了，便關上方丈的門。趙州在法堂上大叫：『救火啊救火啊！』黃檗打開門，攔胸抓住趙州說：『說！說！』趙州說：『賊過後張弓。』
雪竇說：『真是好笑，笑須三十年。』如果有個僧人問雪竇笑什麼，就說：『笑賊過後張弓。』
趙州到云居山。
【English Translation】 English version This slap, it should be Master Wang who receives it.
The Master Zhao Zhou asked Nanquan: 'Ming tou (明頭, obvious aspect) he (合, should)? An tou (暗頭, hidden aspect) he?' Nanquan then returned to his room. The Master returned to the hall and said, 'The old monk, when asked by me, was left speechless and without reason to defend himself.' The head monk said, 'Don't say that the monk had nothing to say; it's just that you, the senior monk, didn't understand.' The Master slapped the head monk and said, 'This slap, it should be the old man at the head of the hall who receives it.'
Wu Zu Jie said, 'The real thief has run away, and the one who was tracking him gets beaten.'
He also said, 'Nanquan, when he should have decided, didn't, and instead invited chaos.'
Nanquan saw the bathhouse worker heating the bathwater and said, 'Remember to invite the shui gu niu (水牯牛, water buffalo).' The bathhouse worker agreed. In the evening, the bathhouse worker went to Nanquan's room and said, 'I've invited the water buffalo to bathe.' Nanquan said, 'Have you brought the rope?' The bathhouse worker had no reply.
Nanquan told this to the Master. The Master said, 'I have something to say.' Nanquan repeated his previous question. The Master stepped forward and grabbed Nanquan's nose and pulled it. Nanquan said, 'It is so, but it's too rough.'
The Master was working as a lu tou (爐頭, stoker) at Nanquan's monastery. One day, he closed the door of the monks' hall and filled the room with smoke, shouting, 'Fire! Fire!' The monks all came running. The Master said, 'If you can say it, I'll open the door.' No one could answer. Nanquan passed the key to the Master through the window, and the Master opened the door.
The Master went to Baizhang's monastery. Baizhang asked, 'Where have you come from recently?' The Master said, 'Nanquan.' Baizhang asked, 'What sayings do they have?' The Master said, 'Those who have not attained, must quietly leave.' Baizhang then shouted. The Master pretended to be afraid. Baizhang said, 'Very good, quietly.' The Master danced and retreated.
Langye Jue said, 'Old Man Zhao Zhou, in the shi zi ku (獅子窟, lion's den), exchanged for claws and teeth.'
The Master went to Huangbo's monastery. Huangbo, seeing him coming, closed the door of his room. The Master shouted in the Dharma hall, 'Fire! Fire!' Huangbo opened the door, grabbed the Master by the chest, and said, 'Speak! Speak!' The Master said, 'Drawing the bow after the thief has gone.'
Xuedou said, 'It's really funny, laugh for thirty years.' If a monk asks Xuedou what he's laughing at, say, 'Laughing at drawing the bow after the thief has gone.'
The Master went to Yunju Mountain.
居云。老老大大。何不覓個住處。師云。甚麼處是某甲住處。居云。山前有個古寺基。師云。和尚自住取好。
後到茱萸。萸云。老老大大。何不覓個住處。師云。甚麼處是某甲住處。萸云。老老大大。住處也不知。師云。三十年弄馬騎。今日被驢撲。
大溈喆云。云居茱萸。為人如為己。爭柰趙州不入綣繢。然雖如是。不得雪霜力。焉知松柏操。
師到茱萸。將拄杖。於法堂上。從西過東。從東過西。茱萸云。作甚麼。師云。探水。萸云。我這裡。一滴也無。探個甚麼。師靠卻拄杖。便去。
瑯瑘覺云。世亂奴欺主。時衰鬼弄人。
師一日又到茱萸。才上法堂。萸云。看箭。師亦云。看箭。萸云過。師云。中。
雪竇云。二俱作家。蓋是茱萸趙州。二俱不作家。箭鋒不相拄。直饒齊發齊中。也只是個射垛漢。
師訪道吾。吾見來。著豹皮裈。把桔撩棒。於三門外。等候。才見師來。便高聲唱喏而立。師云。小心祗候著。吾又唱喏一聲而去。
師到保壽。壽見來。便背面而坐。師展坐具。壽便起歸方丈。師收坐具。便下去。
保福展云。保壽忘頭失尾。趙州平地吃交。
師訪一庵主。問云。有么有么。主豎起拳。師云。水淺不是泊舡處。又訪一庵主。
【現代漢語翻譯】 現代漢語譯本： 趙州和尚云：「居士云。老老大大（指年歲已大）。為何不找個住處？」趙州和尚說：「什麼地方是我的住處？」居士說：「山前有個古寺的遺址。」趙州和尚說：「和尚我自己住著就好。」
後來趙州和尚到了茱萸山。茱萸和尚說：「老老大大（指年歲已大）。為何不找個住處？」趙州和尚說：「什麼地方是我的住處？」茱萸和尚說：「老老大大（指年歲已大），連住處也不知道？」趙州和尚說：「三十年弄馬騎，今日被驢撲。」
大溈喆（人名）說：「云居（地名）和茱萸（地名），待人如待己。只是趙州和尚不入他們的圈套。雖然如此，沒有經過冰霜的考驗，怎麼知道松柏的節操？」
趙州和尚到了茱萸山，拿著拄杖，在法堂上，從西走到東，又從東走到西。茱萸和尚問：「做什麼？」趙州和尚說：「探水。」茱萸和尚說：「我這裡，一滴水也沒有，探什麼？」趙州和尚放下拄杖，就走了。
瑯瑘覺（人名）說：「世道亂了，奴才欺負主人；時運衰敗了，鬼怪捉弄人。」
趙州和尚有一天又到了茱萸山，剛登上法堂，茱萸和尚說：「看箭！」趙州和尚也說：「看箭！」茱萸和尚說：「過了。」趙州和尚說：「中（zhòng，擊中）。」
雪竇（人名）說：「兩個都是內行。說的是茱萸和趙州。兩個都不是內行。箭鋒沒有相牴觸。即使同時發射同時命中，也只是個射箭靶的人。」
趙州和尚拜訪道吾（人名）。道吾和尚看見他來了，穿著豹皮褲，拿著桔撩棒，在三門外等候。剛看見趙州和尚來，就高聲作揖而立。趙州和尚說：「小心伺候著。」道吾和尚又作揖一聲就走了。
趙州和尚到了保壽（地名），保壽和尚看見他來了，就背對著他坐著。趙州和尚展開坐具，保壽和尚就起身回方丈了。趙州和尚收起坐具，就下去了。
保福展（人名）說：「保壽和尚忘了開頭丟了結尾，趙州和尚平地摔跤。」
趙州和尚拜訪一位庵主，問道：「有嗎？有嗎？」庵主豎起拳頭。趙州和尚說：「水淺不是停船的地方。」又拜訪一位庵主。
【English Translation】 English version: Zen Master Zhao Zhou said: 'A layperson said, 'You are old and getting older (referring to his advanced age). Why don't you find a place to live?' Zen Master Zhao Zhou said, 'Where is my place to live?' The layperson said, 'There is an old temple site in front of the mountain.' Zen Master Zhao Zhou said, 'It's good for me, the monk, to live there myself.'
Later, Zen Master Zhao Zhou arrived at Mount Zhuyu. Zen Master Zhuyu said, 'You are old and getting older (referring to his advanced age). Why don't you find a place to live?' Zen Master Zhao Zhou said, 'Where is my place to live?' Zen Master Zhuyu said, 'You are old and getting older (referring to his advanced age), and you don't even know where to live?' Zen Master Zhao Zhou said, 'For thirty years I rode a horse, but today I was kicked by a donkey.'
Dawei Zhe (person's name) said, 'Yunju (place name) and Zhuyu (place name) treat others as they treat themselves. It's just that Zen Master Zhao Zhou doesn't fall into their trap. Even so, without the strength of snow and frost, how can one know the integrity of pine and cypress?'
Zen Master Zhao Zhou arrived at Mount Zhuyu, holding his staff, and walked from west to east and from east to west in the Dharma hall. Zen Master Zhuyu asked, 'What are you doing?' Zen Master Zhao Zhou said, 'Exploring for water.' Zen Master Zhuyu said, 'There isn't a drop of water here, what are you exploring for?' Zen Master Zhao Zhou put down his staff and left.
Langye Jue (person's name) said, 'When the world is in chaos, servants deceive their masters; when times are declining, ghosts play tricks on people.'
One day, Zen Master Zhao Zhou arrived at Mount Zhuyu again. As soon as he stepped onto the Dharma hall, Zen Master Zhuyu said, 'Watch the arrow!' Zen Master Zhao Zhou also said, 'Watch the arrow!' Zen Master Zhuyu said, 'Passed.' Zen Master Zhao Zhou said, 'Hit (zhòng, to hit the target).'
Xuedou (person's name) said, 'Both are experts. This refers to Zhuyu and Zhao Zhou. Neither are experts. The arrowheads do not touch each other. Even if they are fired and hit at the same time, they are just archers hitting the target.'
Zen Master Zhao Zhou visited Daowu (person's name). Daowu saw him coming, wearing leopard-skin trousers and holding a tangerine-peeling stick, waiting outside the three gates. As soon as he saw Zen Master Zhao Zhou coming, he loudly greeted him with a bow and stood there. Zen Master Zhao Zhou said, 'Be careful to serve.' Zen Master Daowu bowed again and left.
Zen Master Zhao Zhou arrived at Baoshou (place name). Zen Master Baoshou saw him coming and sat with his back to him. Zen Master Zhao Zhou spread out his sitting mat, and Zen Master Baoshou got up and returned to his abbot's room. Zen Master Zhao Zhou put away his sitting mat and left.
Baofu Zhan (person's name) said, 'Zen Master Baoshou forgot the beginning and lost the end, Zen Master Zhao Zhou stumbled on flat ground.'
Zen Master Zhao Zhou visited a hermitage master and asked, 'Is there? Is there?' The hermitage master raised his fist. Zen Master Zhao Zhou said, 'Shallow water is not a place to moor a boat.' He then visited another hermitage master.
云有么有么。主亦豎起拳。師云。能縱能奪。能殺能活。便作禮。
云居舜云。趙州當時甚生意氣。雖然如是。要且鼻孔在二庵主手裡 教忠光云。趙州氣宇如王。向二庵面前。永消瓦解。
有一老宿。問師。近離甚處。師云。滑州。宿云。幾程到。師云。一跶到。宿云。好個捷疾鬼。師云。萬福大王。宿云。參堂去。師云。諾諾。
師欲游五臺。有老宿。作偈相留云。何處青山不道場。何須䇿杖禮清涼。雲中縱有金毛現。正眼看來非吉祥。師云。作么生是正眼。宿無對。
示眾云。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。菩提涅槃。真如佛性。儘是帖體衣服。亦名煩惱。不問即無煩惱。且實際理地。甚麼處著。一心不生。萬法無咎。汝但究理而坐。二三十年。若不會。擷取老僧頭去。夢幻空花。徒勞把捉。心若不異。萬法一如。既不從外得。更拘執個甚麼。如羊相似。亂拾物安口裡。老僧見藥山和尚道。有人問著。便教合取口。老僧亦教合取口。取我是垢。不取我是凈。一似獵狗相似。專欲吃物。佛性義。在甚處。這裡千人萬人。儘是覓佛漢子。覓一個道人無。若與空王為弟子。莫教心病最難醫。未有世界。早有此性。世界壞時。此性不壞。自從一見老僧后。更不是別人。只
【現代漢語翻譯】 現代漢語譯本： 云：『有什麼，沒有什麼？』（云：雲門文偃禪師，么：疑問詞，表示『嗎』） 主也豎起拳頭。（主：指與雲門文偃禪師對話的人） 師（雲門文偃禪師）說：『能放能收，能殺能活。』便行禮。
云居舜禪師說：『趙州禪師當時多麼意氣風發。雖然如此，但他的鼻孔還是在二庵主手裡。』（趙州：趙州從諗禪師，二庵主：指兩位尼姑） 教忠光禪師說：『趙州禪師的氣宇像王者一樣，但在二庵主面前，永遠消散瓦解。』
有一位老修行，問禪師：『最近從哪裡來？』 禪師說：『滑州。』 老修行問：『幾程路到達？』 禪師說：『一腳就到。』 老修行說：『好一個捷疾鬼！』 禪師說：『萬福大王。』 老修行說：『去參堂吧。』 禪師說：『是，是。』
禪師想要游五臺山，有一位老修行作偈語挽留說：『哪裡青山不是道場？何必拄著枴杖去禮拜清涼山？（清涼：指五臺山）雲中縱然有金毛獅子出現，用正眼看來也不是吉祥。』 禪師問：『怎麼才是正眼？』 老修行無言以對。
禪師開示大眾說：『金鑄的佛像不能度過熔爐，木雕的佛像不能度過火，泥塑的佛像不能度過水，真正的佛在你們心裡坐著。（菩提：覺悟，涅槃：寂滅，真如：事物的本性，佛性：成佛的可能性）菩提、涅槃、真如佛性，都是貼身的衣服，也叫做煩惱。不問就沒有煩惱。』 『而且在實際的理地上，安放什麼呢？一心不生，萬法沒有過錯。你們只管探究這個道理而坐禪，二三十年，如果不能領會，就砍下老僧的頭去。夢幻空花，徒勞地去把握。心若沒有差異，萬法都是一樣的。既然不是從外面得來的，還拘執個什麼呢？像羊一樣，胡亂撿東西往嘴裡塞。』 『老僧我見過藥山和尚說，有人問到，就教他合上嘴。老僧我也教你們合上嘴。』 『取我是垢，不取我是凈，就像獵狗一樣，專門想吃東西。佛性的意義，在哪裡呢？這裡千人萬人，都是尋找佛的漢子，卻找不到一個修道的人。如果要做空王的弟子，不要讓心病成為最難醫治的病。』 『沒有世界的時候，早就有了這個自性，世界壞滅的時候，這個自性也不會壞滅。自從一見老僧之後，就更不是別人了，只是……』
English version: Yun asked: 'Is there something, or is there nothing?' (Yun: refers to Yunmen Wenyan Chan Master, me: an interrogative particle meaning 'is it?') The master also raised his fist. (Master: refers to the person speaking with Yunmen Wenyan Chan Master) The master (Yunmen Wenyan Chan Master) said: 'Able to release and able to seize, able to kill and able to give life.' Then he bowed.
Yunju Shun Chan Master said: 'Zhao Zhou Chan Master was so full of spirit at that time. Although it is like this, his nostrils are still in the hands of the two abbesses.' (Zhao Zhou: refers to Zhao Zhou Congshen Chan Master, two abbesses: refers to two nuns) Jiaozhong Guang Chan Master said: 'Zhao Zhou Chan Master's aura is like a king, but in front of the two abbesses, it will forever dissipate and disintegrate.'
There was an old practitioner who asked the master: 'Where did you come from recently?' The master said: 'Huaizhou.' The old practitioner asked: 'How many stages to arrive?' The master said: 'One step to arrive.' The old practitioner said: 'What a quick ghost!' The master said: 'Hail, Great King.' The old practitioner said: 'Go to the meditation hall.' The master said: 'Yes, yes.'
The master wanted to travel to Mount Wutai, and an old practitioner composed a verse to retain him, saying: 'Where is the green mountain not a place of practice? Why bother to lean on a cane to worship Qingliang Mountain? (Qingliang: refers to Mount Wutai) Even if a golden-haired lion appears in the clouds, looking at it with the right eye is not auspicious.' The master asked: 'What is the right eye?' The old practitioner was speechless.
The master instructed the assembly, saying: 'A golden Buddha cannot pass through the furnace, a wooden Buddha cannot pass through the fire, a clay Buddha cannot pass through the water, the true Buddha sits inside you. (Bodhi: enlightenment, Nirvana: extinction, True Nature: the essence of things, Buddha-nature: the possibility of becoming a Buddha) Bodhi, Nirvana, True Nature, and Buddha-nature are all close-fitting clothes, also called afflictions. If you don't ask, there are no afflictions.' 'Moreover, on the ground of actual principle, what is placed? If one thought does not arise, all dharmas have no fault. You just investigate this principle and sit in meditation for twenty or thirty years, and if you cannot understand, cut off this old monk's head. Dreamlike illusions and empty flowers are in vain to grasp. If the mind has no difference, all dharmas are the same. Since it is not obtained from the outside, what are you still clinging to? Like a sheep, randomly picking things and putting them in its mouth.' 'I, the old monk, have seen Yaoshan and Shang say that when someone asks, he teaches them to close their mouths. I, the old monk, also teach you to close your mouths.' 'Taking me is defilement, not taking me is purity, just like a hunting dog, specializing in wanting to eat things. Where is the meaning of Buddha-nature? Here, thousands and tens of thousands of people are men seeking the Buddha, but they cannot find a single cultivator. If you want to be a disciple of the Empty King, do not let mental illness become the most difficult disease to cure.' 'Before there was a world, this self-nature already existed. When the world is destroyed, this self-nature will not be destroyed. Since seeing the old monk, it is no longer someone else, just...'
【English Translation】 Yun asked: 'Is there something, or is there nothing?' (Yun: refers to Yunmen Wenyan Chan Master, me: an interrogative particle meaning 'is it?') The master also raised his fist. (Master: refers to the person speaking with Yunmen Wenyan Chan Master) The master (Yunmen Wenyan Chan Master) said: 'Able to release and able to seize, able to kill and able to give life.' Then he bowed.
Yunju Shun Chan Master said: 'Zhao Zhou Chan Master was so full of spirit at that time. Although it is like this, his nostrils are still in the hands of the two abbesses.' (Zhao Zhou: refers to Zhao Zhou Congshen Chan Master, two abbesses: refers to two nuns) Jiaozhong Guang Chan Master said: 'Zhao Zhou Chan Master's aura is like a king, but in front of the two abbesses, it will forever dissipate and disintegrate.'
There was an old practitioner who asked the master: 'Where did you come from recently?' The master said: 'Huaizhou.' The old practitioner asked: 'How many stages to arrive?' The master said: 'One step to arrive.' The old practitioner said: 'What a quick ghost!' The master said: 'Hail, Great King.' The old practitioner said: 'Go to the meditation hall.' The master said: 'Yes, yes.'
The master wanted to travel to Mount Wutai, and an old practitioner composed a verse to retain him, saying: 'Where is the green mountain not a place of practice? Why bother to lean on a cane to worship Qingliang Mountain? (Qingliang: refers to Mount Wutai) Even if a golden-haired lion appears in the clouds, looking at it with the right eye is not auspicious.' The master asked: 'What is the right eye?' The old practitioner was speechless.
The master instructed the assembly, saying: 'A golden Buddha cannot pass through the furnace, a wooden Buddha cannot pass through the fire, a clay Buddha cannot pass through the water, the true Buddha sits inside you. (Bodhi: enlightenment, Nirvana: extinction, True Nature: the essence of things, Buddha-nature: the possibility of becoming a Buddha) Bodhi, Nirvana, True Nature, and Buddha-nature are all close-fitting clothes, also called afflictions. If you don't ask, there are no afflictions.' 'Moreover, on the ground of actual principle, what is placed? If one thought does not arise, all dharmas have no fault. You just investigate this principle and sit in meditation for twenty or thirty years, and if you cannot understand, cut off this old monk's head. Dreamlike illusions and empty flowers are in vain to grasp. If the mind has no difference, all dharmas are the same. Since it is not obtained from the outside, what are you still clinging to? Like a sheep, randomly picking things and putting them in its mouth.' 'I, the old monk, have seen Yaoshan and Shang say that when someone asks, he teaches them to close their mouths. I, the old monk, also teach you to close your mouths.' 'Taking me is defilement, not taking me is purity, just like a hunting dog, specializing in wanting to eat things. Where is the meaning of Buddha-nature? Here, thousands and tens of thousands of people are men seeking the Buddha, but they cannot find a single cultivator. If you want to be a disciple of the Empty King, do not let mental illness become the most difficult disease to cure.' 'Before there was a world, this self-nature already existed. When the world is destroyed, this self-nature will not be destroyed. Since seeing the old monk, it is no longer someone else, just...'
是個主人公。這個更用向外覓作么。正恁么時。莫轉頭換腦。若轉頭換腦。即失卻去也。
時有僧問。承聞和尚有言。世界壞時。此性不壞。如何是此性。師云。四大五蘊。云此猶是壞底。如何是此性。師云。四大五蘊。
法眼云。是一個。是兩個。是壞。是不壞。且作么生會。試斷看。
示眾云。此事的的。沒量大人。出這裡不得。老僧到溈山。見僧問。如何是祖師西來意。山云。與我過床子來。若是宗師。須以本分事。接人。始得。
時有僧問。如何是祖師西來意。師云。庭前柏樹子僧云。和尚莫將境示人。師云。我不將境示人。僧云。如何是祖師西來意。州云。庭前柏樹子。
五祖戒云。和尚何以將別人物。作自己受用。
示眾云。兄弟莫久立。有事商量。無事向衣缽下窮理好。老僧行腳時。除二時粥飯。是雜用心。餘外。更無別用心處。若不如此。出家大遠在。
示眾云。你若一生。不離叢林。不語十年五載。無人喚你。作啞漢。已后佛也不奈你何。
示眾云。兄弟若從南方來者。即與下載。若從北方來者。即與上載。所以道。近上人問道即失道。近下人問道即得道。兄弟正人說邪法。邪法悉皆正。邪人說正法。正法悉皆邪。諸方難見易識。我這裡易見難
【現代漢語翻譯】 現代漢語譯本：
就是這個主人公（指本性）。你還向外尋找什麼呢？正在這個時候，不要轉頭換腦（改變念頭）。如果轉頭換腦，就失去了它。
當時有個僧人問：『聽說和尚您說過，世界壞滅時，這個自性不會壞滅。什麼是這個自性？』 師父說：『四大五蘊（構成我們身心的基本元素）。』 僧人說：『這些仍然是會壞滅的，什麼是那個不壞的自性？』 師父說：『四大五蘊。』
法眼禪師說：『是一個，是兩個？是壞，是不壞？你們要如何理解？試著判斷一下。』
師父開示大眾說：『這件事確實如此，很多有見識的人，都無法超出這個範圍。老僧我到溈山（地名）時，見到有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』 溈山禪師回答說：『幫我把床搬過來。』如果是真正的宗師，必須用自己本分的事來接引人，才能奏效。』
當時有個僧人問：『什麼是祖師西來意？』 師父說：『庭前的柏樹子。』 僧人說：『和尚您不要用外在的境界來開示人。』 師父說：『我沒有用外在的境界來開示人。』 僧人說：『什麼是祖師西來意？』 師父說：『庭前的柏樹子。』
五祖戒禪師說：『和尚您為什麼要把別人的東西，當作自己的來享用呢？』
師父開示大眾說：『各位師兄弟不要久站。有事就商量，沒事就到自己的衣缽下深入研究佛理。老僧我行腳參學時，除了早晚兩次吃飯是雜用心，其餘時間，再沒有別的用心之處。如果不這樣，出家就差得太遠了。』
師父開示大眾說：『你們如果一生都不離開叢林，十年五年不說話，沒有人會叫你啞巴。以後就算佛也拿你沒辦法。』
師父開示大眾說：『各位師兄弟如果是從南方來的，我就幫他卸下負擔；如果是從北方來的，我就幫他裝上負擔。所以說，接近上等人問道，反而會失去道；接近下等人問道，反而會得到道。各位師兄弟，正人說邪法，邪法全部變成正法；邪人說正法，正法全部變成邪法。其他地方難以見到容易認識，我這裡容易見到難以認識。』
【English Translation】 English version:
It is this very protagonist (referring to inherent nature). Why seek outwardly? At just this moment, do not turn your head or change your mind. If you turn your head or change your mind, you will lose it.
At that time, a monk asked: 'I have heard the Abbot say, 'When the world is destroyed, this nature is not destroyed.' What is this nature?' The Master said: 'The four great elements and five aggregates (the basic elements that constitute our body and mind).' The monk said: 'These are still subject to destruction. What is this indestructible nature?' The Master said: 'The four great elements and five aggregates.'
Fayan (a Chan master) said: 'Is it one, or two? Is it destructible, or indestructible? How will you understand it? Try to judge.'
The Master addressed the assembly, saying: 'This matter is truly so. Countless great people cannot escape this. When I, this old monk, arrived at Weishan (place name), I saw a monk ask: 'What is the meaning of Bodhidharma's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)?' Weishan (Chan master) replied: 'Help me move the bed over here.' If one is a true master, one must use one's own inherent means to receive people, only then will it be effective.'
At that time, a monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'The cypress tree in front of the courtyard.' The monk said: 'Abbot, please do not use external objects to instruct people.' The Master said: 'I am not using external objects to instruct people.' The monk said: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'The cypress tree in front of the courtyard.'
Wuzu Jie (a Chan master) said: 'Why does the Abbot take other people's things and use them as his own?'
The Master addressed the assembly, saying: 'Brothers, do not stand for too long. If there is something to discuss, then discuss it. If there is nothing to discuss, then go to your own quarters and thoroughly investigate the principles of Buddhism. When I, this old monk, was traveling and studying, other than the two meals a day, which involved some scattered thoughts, I had no other distractions. If you do not do this, then leaving home is a great waste.'
The Master addressed the assembly, saying: 'If you spend your whole life without leaving the monastery, and remain silent for ten or five years, no one will call you a mute. Even the Buddha will have no way to deal with you afterwards.'
The Master addressed the assembly, saying: 'Brothers, if you come from the South, I will help you unload your burdens; if you come from the North, I will help you load your burdens. Therefore, it is said that when asking those of higher status, one loses the Way; when asking those of lower status, one gains the Way. Brothers, when a righteous person speaks of a heretical teaching, the heretical teaching becomes entirely righteous; when a heretical person speaks of a righteous teaching, the righteous teaching becomes entirely heretical. In other places, it is difficult to see but easy to recognize; here, it is easy to see but difficult to recognize.'
識。
示眾云。此事如明珠在掌。胡來胡現。漢來漢現。老僧將一枝草。作丈六金身。將丈六金身。作一枝草。佛即是煩惱。煩惱即是佛。
示眾云。才有是非。紛然失心。還有答話分也無。
后僧舉似洛浦。浦扣齒。又舉似云居。居云。何必。僧回舉似師。師云。南方大有人。喪身失命。僧云。請和尚舉。師才舉。僧指傍僧云。這僧作恁么語話。師便休去。
示眾云。至道無難。唯嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白里。是汝諸人。還護惜也無。僧云。和尚既不在明白里。護惜個甚麼。師云。我亦不知。雲和尚既不知。為甚麼道不在明白里。師云。問事即得。禮拜了退。
師小參。示眾云。今夜答話去也。有會問者。出來。時有僧。才出禮拜。師云。拋磚引玉。引得個墼子。
后法眼問覺鐵觜。先師意作么生。覺云。如國家拜將。乃問。甚人去得。或云。某甲去得。復云。汝去不得。眼云我會也。
雪竇云。靈利漢。聞舉便知落處。然雖如是。放過覺鐵觜。夫宗師語不虛發。出來必是作家。因甚麼拋磚引墼。諸禪德。要識趙州么。從前汗馬無人識。只要重論蓋代功。
師垂語云。佛之一字。吾不喜聞。又云。不識玄旨。徒勞念靜。僧問。如何是玄
【現代漢語翻譯】 現代漢語譯本 識（指能識別、分別事物的能力）。
師父開示大眾說：『這件事就像明珠在掌中一樣，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。我將一根草，當作丈六金身（巨大的佛像），又將丈六金身，當作一根草。佛就是煩惱，煩惱就是佛。』
師父開示大眾說：『只要有了是非之念，就會心神紛亂而迷失本性。』還有能回答這話的人嗎？
後來有僧人將這話告訴洛浦禪師，洛浦禪師只是扣齒（表示贊同或不語）。又將這話告訴云居禪師，云居禪師說：『何必呢？』僧人回來將這些告訴師父，師父說：『南方有很多人，因此喪身失命。』僧人說：『請和尚您舉個例子。』師父剛要舉例，僧人指著旁邊的僧人說：『這位僧人說這樣的話。』師父便停止了。
師父開示大眾說：『至道（最高的真理）並不難，只是討厭有所揀擇。只要有了語言，就是揀擇，就是明白。我不在明白里。你們這些人，還珍惜什麼呢？』僧人說：『和尚您既然不在明白里，還珍惜什麼呢？』師父說：『我也不知道。』僧人說：『和尚您既然不知道，為什麼說不在明白里？』師父說：『問事可以，禮拜後退下吧。』
師父小參（簡短的開示），開示大眾說：『今晚要答話了，有會問的人，出來吧。』當時有個僧人，剛出來禮拜，師父說：『拋磚引玉，卻引來一塊磚頭。』
後來法眼禪師問覺鐵觜禪師：『先師（指趙州禪師）的意思是什麼？』覺鐵觜禪師說：『如同國家拜將。』法眼禪師又問：『什麼人可以去？』有人說：『某甲可以去。』覺鐵觜禪師又說：『你不能去。』法眼禪師說：『我明白了。』
雪竇禪師說：『靈敏的人，一聽就明白落腳之處。雖然如此，還是放過了覺鐵觜。宗師的話不會虛發，說出來必定是大家。為什麼說是拋磚引墼（jī，磚坯）呢？各位禪德，想要認識趙州禪師嗎？從前汗馬功勞無人知曉，只要重新評論蓋世功勞。』
師父開示說：『佛這個字，我不喜歡聽。』又說：『不認識玄妙的旨意，徒勞地念經靜坐。』僧人問：『如何是玄妙的旨意？』
【English Translation】 English version Consciousness (referring to the ability to recognize and distinguish things).
The master addressed the assembly, saying: 'This matter is like a bright pearl in the palm of your hand. When a barbarian comes, it manifests as a barbarian; when a Han Chinese comes, it manifests as a Han Chinese. I take a blade of grass and make it a sixteen-foot golden body (a huge Buddha statue), and I take a sixteen-foot golden body and make it a blade of grass. Buddha is affliction, and affliction is Buddha.'
The master addressed the assembly, saying: 'As soon as there is right and wrong, the mind becomes confused and loses its original nature.' Is there anyone who can answer this?
Later, a monk told this to Zen Master Luopu, who simply tapped his teeth (indicating agreement or silence). He also told this to Zen Master Yunju, who said: 'Why bother?' The monk returned and told this to the master, who said: 'There are many people in the South who lose their lives because of this.' The monk said: 'Please, Master, give an example.' As soon as the master was about to give an example, the monk pointed to the monk next to him and said: 'This monk is saying such things.' The master then stopped.
The master addressed the assembly, saying: 'The supreme path (the highest truth) is not difficult, only aversion to discrimination. As soon as there is language, there is discrimination, there is understanding. I am not in understanding. Do you all still cherish anything?' The monk said: 'Since you are not in understanding, Master, what do you cherish?' The master said: 'I also do not know.' The monk said: 'Since you do not know, Master, why do you say you are not in understanding?' The master said: 'Asking about matters is acceptable, bow and withdraw.'
The master gave a short talk, addressing the assembly, saying: 'Tonight, I will answer questions. If anyone knows how to ask, come forward.' At that time, a monk came forward and bowed. The master said: 'Throwing a brick to attract jade, but attracting a brick instead.'
Later, Zen Master Fayan asked Zen Master Jue Tiezui: 'What was the intention of the former master (referring to Zen Master Zhaozhou)?' Zen Master Jue Tiezui said: 'It is like the country appointing a general.' Zen Master Fayan then asked: 'Who can go?' Someone said: 'So-and-so can go.' Zen Master Jue Tiezui then said: 'You cannot go.' Zen Master Fayan said: 'I understand.'
Zen Master Xuedou said: 'A clever person knows where to land as soon as they hear it mentioned. Although this is so, he still let Jue Tiezui go. A master's words are never spoken in vain, and whoever speaks must be a master. Why is it said to be throwing a brick to attract a clod (jī, an unbaked brick)? All of you Zen practitioners, do you want to know Zen Master Zhaozhou? In the past, no one recognized the merits of his warhorse, but now we must re-evaluate his unparalleled achievements.'
The master gave instructions, saying: 'The word 'Buddha', I do not like to hear.' He also said: 'Without recognizing the profound meaning, it is futile to recite scriptures and sit in meditation.' A monk asked: 'What is the profound meaning?'
旨。師云。壁上掛錢財。
師垂語云。我向行腳。到南方時。火爐頭。有個無賓主話。直至如今。無人舉著。
師一日。于雪中倒。叫云。相救相救。時有一僧。卻去師邊臥。師便起去。
翠巖芝云。這僧在趙州綣里。還有人出得么。
師因侍者報云。大王來。師起身鞠躬云。萬福。大王。者云未到在。師云。又道來也。
黃龍南云。頭頭漏泄。罕遇仙陀。侍者只解報客。不知身在帝鄉。趙州入草求人。不覺渾身泥水。
師與文遠論義。斗劣不鬥勝。勝者輸胡餅。遠云。請和尚立義。師云。我是一頭驢。遠云。某甲是驢胃。師云。我是驢糞。遠云。某甲是糞中蟲。師云。你在彼作甚麼。遠云在彼過夏。師云。把將胡餅來。
師聞沙彌喝參。乃向侍者道。教伊去。者才教去。沙彌便珍重。師謂傍僧云。沙彌得入門。侍者在門外。
云居錫云。甚麼處是沙彌得入門。侍者在門外處。這裡會得。便見趙州。
有僧辭。師問。甚麼處去。云諸方學佛法去。師云。有佛處不得住。無佛處急走過。三千里外。逢人不得錯舉。僧云。恁么則不去也。師云。摘楊花摘楊花。
師座下。有二僧。相推不肯作第一座。主事白師。師云。總教作第二座。主事云。第一座教誰作
【現代漢語翻譯】 現代漢語譯本： 趙州禪師說：『旨。』 禪師說：『墻上掛著錢財。』 趙州禪師開示說：『我以前行腳參訪，到南方的時候，在火爐邊，有一個無賓主的話頭，直到現在，沒有人能提起來。』 趙州禪師有一天，在雪地裡倒下，喊道：『救命啊，救命啊！』 當時有一個僧人，卻走到禪師身邊躺下。禪師便起身離開了。 翠巖芝禪師評論說：『這個僧人在趙州禪師的圈套里，還有人能出來嗎？』 趙州禪師因為侍者報告說：『大王來了。』 禪師起身鞠躬說：『萬福，大王。』 侍者說還沒到。 禪師說：『又說要來了。』 黃龍南禪師評論說：『處處泄露訊息，難得遇到仙陀（Siddha，成就者）。侍者只懂得報告客人，卻不知道自己身在帝鄉。趙州禪師在草叢中找人，不知不覺渾身泥水。』 趙州禪師與文遠辯論義理，只斗弱點不鬥優點，輸的人要給胡餅。文遠說：『請和尚立個義。』 禪師說：『我是一頭驢。』 文遠說：『我是驢的胃。』 禪師說：『我是驢糞。』 文遠說：『我是糞中的蟲。』 禪師說：『你在那裡做什麼？』 文遠說：『在那裡過夏天。』 禪師說：『把胡餅拿來。』 趙州禪師聽到沙彌（Śrāmaṇera，出家男子）喝參，就對侍者說：『叫他走。』 侍者才叫他走，沙彌便珍重告別。 禪師對旁邊的僧人說：『沙彌得入門了，侍者還在門外。』 云居錫禪師評論說：『什麼地方是沙彌得入門，侍者在門外的地方？』 在這裡領會了，便能見到趙州禪師。 有僧人告辭，禪師問：『去哪裡？』 僧人說：『到各處去學習佛法。』 禪師說：『有佛的地方不可停留，無佛的地方趕緊走過。三千里外，遇到人不可隨便亂說。』 僧人說：『這樣的話，那就不去了。』 禪師說：『摘楊花，摘楊花。』 趙州禪師座下，有兩個僧人，互相推讓不肯做第一座。 主事稟告禪師。 禪師說：『都讓他們做第二座。』 主事說：『第一座教誰做？』
【English Translation】 English version: Master Zhao Zhou said: 'The meaning.' The Master said: 'Money and valuables are hanging on the wall.' Master Zhao Zhou gave an instruction, saying: 'When I was traveling around, when I arrived in the South, there was a hostless koan by the stove. Until now, no one has been able to bring it up.' One day, Master Zhao Zhou fell in the snow and shouted: 'Help, help!' At that time, a monk went to the Master's side and lay down. The Master then got up and left. Master Cuiyan Zhi commented: 'Is there anyone who can get out of Master Zhao Zhou's trap?' Master Zhao Zhou, because the attendant reported: 'The Great King is coming.' The Master got up, bowed, and said: 'Greetings, Great King.' The attendant said he hasn't arrived yet. The Master said: 'He said he was coming again.' Master Huanglong Nan commented: 'Revealing the news everywhere, it is rare to meet a Siddha (仙陀, accomplished one). The attendant only knows how to report guests, but does not know that he is in the imperial homeland. Master Zhao Zhou is looking for people in the grass, unknowingly covered in mud.' Master Zhao Zhou and Wen Yuan debated the meaning of the doctrine, only fighting weaknesses and not strengths. The loser had to give sesame cakes. Wen Yuan said: 'Please, Master, establish a meaning.' The Master said: 'I am a donkey.' Wen Yuan said: 'I am the donkey's stomach.' The Master said: 'I am donkey dung.' Wen Yuan said: 'I am a worm in the dung.' The Master said: 'What are you doing there?' Wen Yuan said: 'Spending the summer there.' The Master said: 'Bring the sesame cakes here.' Master Zhao Zhou heard the Śrāmaṇera (沙彌, novice monk) shout the end of the session, so he said to the attendant: 'Tell him to leave.' As soon as the attendant told him to leave, the Śrāmaṇera respectfully bid farewell. The Master said to the monks beside him: 'The Śrāmaṇera has entered the gate, and the attendant is still outside the gate.' Master Yunju Xi commented: 'Where is the place where the Śrāmaṇera has entered the gate and the attendant is outside the gate?' If you understand this, you will see Master Zhao Zhou. A monk took his leave, and the Master asked: 'Where are you going?' The monk said: 'I am going to various places to study the Buddha Dharma.' The Master said: 'Do not stay where there is Buddha, and hurry past where there is no Buddha. Three thousand miles away, do not speak carelessly when you meet people.' The monk said: 'In that case, I will not go.' The Master said: 'Pick willow catkins, pick willow catkins.' Under Master Zhao Zhou's seat, there were two monks who pushed each other and refused to take the first seat. The person in charge reported to the Master. The Master said: 'Let them both take the second seat.' The person in charge said: 'Who should take the first seat?'
。師云。裝香著。云裝香了也。師云。戒香定香慧香解脫香。
有僧辭往雪峰。師云。雪峰忽問汝。和尚有何言句。作么生祗對。云某甲道不得。請和尚道。師云。冬即言寒。夏即言熱。
又云。忽更問汝。畢竟事作么生。汝又如何。僧又云。道不得。師云。但道。某甲親從趙州來。不是傳語漢。
其僧到雪峰。峰問。甚處來。云趙州。峰云。有何言句。僧舉前話。峰云。須是我趙州始得。
玄沙云。大小趙州。敗闕也不知。
師問僧。發足甚處。云雪峰。師云。有何言句。云尋常道。盡大地。是沙門一隻眼。你等諸人。向甚麼處屙。師云。上座若回。寄個鍬子去。
雪竇云。這僧既不從雪峰來。可惜趙州鍬子。
瑯瑘覺云。眾中有云。寄鍬子去埋卻。趙州若道寄缽盂去。便道盛粥飯。用狂解夢見。作么商量。不是僧繇手。徒說學丹青。
師見僧掃地。遂問。與么掃。還得凈潔也無。僧云。轉掃轉多。師云。豈無撥塵者。僧云。誰是撥塵者。師顧視云。會么。僧云。不會。師云。問取云居去。
僧問云居。居云。這瞎漢。
師指火。問僧云。這個是火。你不得喚作火。僧無對。師筴火。示之云。會么。云不會。師云。此去舒州有投子和尚。汝往問之。
【現代漢語翻譯】 現代漢語譯本： 趙州禪師說：『點上香。』那僧人說：『已經點上香了。』禪師說：『是戒香、定香、慧香、解脫香。』（戒香：持戒的功德之香；定香：禪定的功德之香；慧香：智慧的功德之香；解脫香：解脫煩惱的功德之香） 有僧人告辭趙州禪師前往雪峰山。趙州禪師說：『雪峰（地名，山名）如果問你，『趙州和尚有什麼言語？』你如何回答？』僧人說：『我不知道怎麼說，請和尚您說。』趙州禪師說：『冬天就說冷，夏天就說熱。』 又說：『如果他再問你，『究竟是怎麼回事？』你又如何回答？』僧人又說：『不知道怎麼說。』趙州禪師說：『你就說，『我親自從趙州來，不是傳話的人。』 那僧人到了雪峰山，雪峰（雪峰義存禪師）問：『從哪裡來？』回答說：『趙州。』雪峰說：『有什麼言語？』僧人就把之前趙州禪師說的話說了。雪峰說：『必須是我趙州（指趙州禪師）才行。』 玄沙（玄沙師備禪師）說：『好大的趙州（指趙州禪師），失敗了也不知道。』 趙州禪師問僧人：『從哪裡出發？』回答說：『雪峰。』趙州禪師說：『有什麼言語？』回答說：『雪峰尋常說，整個大地，是沙門（出家修道的人）的一隻眼。你們這些人，向哪裡拉屎？』趙州禪師說：『上座如果回去，寄一把鍬子去。』 雪竇（雪竇重顯禪師）說：『這僧人既然不是從雪峰來，可惜了趙州的鍬子。』 瑯瑘覺（瑯瑘慧覺禪師）說：『眾人中有說，寄鍬子去埋掉。趙州如果說寄缽盂（和尚吃飯的器具）去，就說盛粥飯，用狂妄的理解來做夢。怎麼商量？不是僧繇（南北朝畫家）的手，白白地說學習繪畫。』 趙州禪師看見僧人在掃地，就問：『這樣掃，能掃得乾淨嗎？』僧人說：『越掃越多。』趙州禪師說：『難道沒有撥開塵土的人嗎？』僧人說：『誰是撥開塵土的人？』趙州禪師環顧四周說：『明白嗎？』僧人說：『不明白。』趙州禪師說：『去問云居（云居道膺禪師）去。』 僧人問云居，云居說：『這瞎漢。』 趙州禪師指著火，問僧人說：『這個是火，你不能叫它火。』僧人無言以對。趙州禪師用火鉗夾起火，給他看，說：『明白嗎？』回答說：『不明白。』趙州禪師說：『從這裡去舒州有投子和尚（投子大同禪師），你前往問他。』
【English Translation】 English version: The master (Zhao Zhou) said, 'Light the incense.' The monk said, 'It is already lit.' The master said, 'It is the incense of precepts, the incense of samadhi, the incense of wisdom, and the incense of liberation.' (Incense of precepts: the fragrance of the merit of upholding precepts; Incense of samadhi: the fragrance of the merit of meditation; Incense of wisdom: the fragrance of the merit of wisdom; Incense of liberation: the fragrance of the merit of liberation from afflictions) A monk bid farewell to Zhao Zhou (Zhaozhou Congshen) to go to Xuefeng (Snowy Peak Mountain). Zhao Zhou said, 'If Xuefeng (place name, mountain name) suddenly asks you, 'What sayings does the abbot of Zhao Zhou have?' How will you respond?' The monk said, 'I don't know how to say it. Please, master, tell me.' Zhao Zhou said, 'In winter, say it's cold; in summer, say it's hot.' He also said, 'If he further asks you, 'What is the ultimate matter?' How will you respond then?' The monk again said, 'I don't know how to say it.' Zhao Zhou said, 'Just say, 'I came personally from Zhao Zhou; I am not a messenger.' That monk arrived at Xuefeng Mountain. Xuefeng (Xuefeng Yicun) asked, 'Where do you come from?' He replied, 'Zhao Zhou.' Xuefeng said, 'What sayings do you have?' The monk repeated the previous words of Zhao Zhou. Xuefeng said, 'It must be my Zhao Zhou (referring to Zhao Zhou the master) to be like that.' Xuan Sha (Xuansha Shibei) said, 'Such a great Zhao Zhou (referring to Zhao Zhou the master), yet he doesn't even know his own failures.' Zhao Zhou asked a monk, 'Where did you set off from?' He replied, 'Xuefeng.' Zhao Zhou said, 'What sayings do they have?' He replied, 'Xuefeng often says, 'The entire great earth is a single eye of a shramana (a monk, a renunciate). Where do you all relieve yourselves?'' Zhao Zhou said, 'If you return, send a shovel back.' Xue Dou (Xuedou Chongxian) said, 'Since this monk didn't come from Xuefeng, it's a pity about Zhao Zhou's shovel.' Langye Jue (Langye Huijue) said, 'Among the assembly, some say, 'Send a shovel to bury it.' If Zhao Zhou had said, 'Send a bowl (a monk's eating utensil) back,' they would say it's for holding congee and rice, using wild interpretations to dream. How can you discuss this? It's not the hand of Sengyou (a painter from the Southern and Northern Dynasties); it's futile to talk about learning painting.' Zhao Zhou saw a monk sweeping the ground and asked, 'Sweeping like that, can you get it clean?' The monk said, 'The more I sweep, the more there is.' Zhao Zhou said, 'Isn't there someone who clears away the dust?' The monk said, 'Who is the one who clears away the dust?' Zhao Zhou looked around and said, 'Do you understand?' The monk said, 'I don't understand.' Zhao Zhou said, 'Go ask Yunju (Yunju Daoying).' The monk asked Yunju, and Yunju said, 'This blind man.' Zhao Zhou pointed to the fire and asked the monk, 'This is fire, but you cannot call it fire.' The monk had no response. Zhao Zhou used tongs to pick up the fire and showed it to him, saying, 'Do you understand?' He replied, 'I don't understand.' Zhao Zhou said, 'From here, there is the monk Touzi (Touzi Datong) in Shuzhou. Go and ask him.'
必為汝說。
其僧到投子。子問。甚處來。云趙州。子云。有何言句。僧舉前話。子云。你作么生會。云某甲不會。乞師指示。子下繩床。行三兩步。卻問云。會么。云不會。
僧回舉似師。師云。投子恁么。不較多也。
師與文遠行次。師云。這裡好作個巡鋪。遠於路傍立。伸手云。把將公驗來。師打遠一摑。遠云。公驗分明過。
師一日在東司。見文遠過。驀召云。文遠。遠應諾。師云。東司上。不可與汝說佛法。
師在僧堂后。逢一僧。師問云。大眾向甚麼處去。云普請去。師袖中取刀。度與僧云。老僧住持事繁。請上座為我斫倒卻。乃引頸向前。其僧便走。
師掃地次。僧問。大善知識。為甚麼卻有塵。師云。外來底。云既是清凈伽藍。為甚麼有塵。師云。又一點也。
師問新到。曾到此間否。云曾到。師云。喫茶去。
又問。一僧。僧云。不曾到。師云。喫茶去。
院主問。為甚曾到此間。喫茶去。不曾到此間。也喫茶去。師召院主。主應諾。師云。喫茶去。
保福展云。趙州慣得其便 後鏡清舉。問僧云。作么生。僧便出去。清云。邯鄲學唐步。
雪竇云。這僧不是邯鄲人。為甚卻學唐步。若辨得出。與你茶吃。
僧寫真呈
【現代漢語翻譯】 現代漢語譯本： 我一定為你解說。 那位僧人去拜訪投子（Touzi，禪師名）。投子（Touzi）問：『從哪裡來？』僧人說：『從趙州（Zhaozhou，地名）來。』投子（Touzi）說：『有什麼言語？』僧人舉了之前的話。投子（Touzi）說：『你如何理解？』僧人說：『我不會，請師父指示。』投子（Touzi）走下禪床，走了幾步，回頭問：『會了嗎？』僧人說：『不會。』 僧人回來后把這件事告訴趙州（Zhaozhou）。趙州（Zhaozhou）說：『投子（Touzi）是這樣說的嗎？也不過如此。』 趙州（Zhaozhou）和文遠（Wenyuan，人名）一起行走時，趙州（Zhaozhou）說：『這裡適合設個巡邏鋪子。』文遠（Wenyuan）站在路旁，伸手說：『把通行證拿來。』趙州（Zhaozhou）打了文遠（Wenyuan）一巴掌。文遠（Wenyuan）說：『通行證已經清楚地通過了。』 趙州（Zhaozhou）一天在東司（dōng sī，廁所），看見文遠（Wenyuan）經過，突然叫道：『文遠（Wenyuan）！』文遠（Wenyuan）答應。趙州（Zhaozhou）說：『在廁所里，不能和你講佛法。』 趙州（Zhaozhou）在僧堂後面，遇到一個僧人。趙州（Zhaozhou）問：『大家去哪裡？』僧人說：『去普請（pǔ qǐng，集體勞動）。』趙州（Zhaozhou）從袖子里拿出一把刀，遞給僧人說：『老僧我住持事務繁忙，請上座替我砍倒它。』於是伸長脖子向前。那個僧人就跑了。 趙州（Zhaozhou）掃地時，一個僧人問：『大善知識（dà shàn zhī shí，對有德高僧的尊稱），為什麼還有塵土？』趙州（Zhaozhou）說：『外面來的。』僧人說：『既然是清凈伽藍（qīng jìng qiélán，清凈的寺廟），為什麼有塵土？』趙州（Zhaozhou）說：『又多了一點。』 趙州（Zhaozhou）問新來的僧人：『曾經到過這裡嗎？』僧人說：『曾經到過。』趙州（Zhaozhou）說：『喫茶去。』 又問一個僧人。僧人說：『不曾到過。』趙州（Zhaozhou）說：『喫茶去。』 院主（yuàn zhǔ，寺院主管）問：『為什麼曾經到過這裡，也說「喫茶去」；不曾到過這裡，也說「喫茶去」？』趙州（Zhaozhou）叫院主（yuàn zhǔ）。院主（yuàn zhǔ）答應。趙州（Zhaozhou）說：『喫茶去。』 保福展（Baofu Zhan，禪師名）說：『趙州（Zhaozhou）慣於使用這種方便法門。』後來的鏡清（Jingqing，禪師名）舉了這個例子，問僧人：『怎麼樣？』僧人就出去了。鏡清（Jingqing）說：『邯鄲（Handan，地名）學唐步（Tangbu，唐朝人的走路方式）。』 雪竇（Xuedou，禪師名）說：『這個僧人不是邯鄲（Handan）人，為什麼卻學唐步（Tangbu）？如果能辨別出來，就給你茶喝。』 僧**呈
【English Translation】 English version: I will certainly explain it for you. The monk went to visit Touzi (投子, a Chan master). Touzi (投子) asked: 'Where do you come from?' The monk said: 'From Zhaozhou (趙州, a place name).' Touzi (投子) said: 'What sayings do you have?' The monk cited the previous conversation. Touzi (投子) said: 'How do you understand it?' The monk said: 'I don't understand, please instruct me.' Touzi (投子) stepped down from the meditation platform, walked a few steps, and turned back to ask: 'Do you understand now?' The monk said: 'I don't understand.' After the monk returned, he told Zhaozhou (趙州) about this. Zhaozhou (趙州) said: 'Touzi (投子) said that? It's not much different.' Zhaozhou (趙州) and Wenyuan (文遠, a person's name) were walking together, Zhaozhou (趙州) said: 'This is a good place to set up a patrol post.' Wenyuan (文遠) stood by the roadside, reached out his hand and said: 'Bring the official document.' Zhaozhou (趙州) slapped Wenyuan (文遠). Wenyuan (文遠) said: 'The official document has clearly passed.' One day, Zhaozhou (趙州) was in the east lavatory (dōng sī, toilet), and saw Wenyuan (文遠) passing by, and suddenly called out: 'Wenyuan (文遠)!' Wenyuan (文遠) responded. Zhaozhou (趙州) said: 'In the toilet, I cannot speak the Dharma to you.' Zhaozhou (趙州) was behind the monks' hall, and met a monk. Zhaozhou (趙州) asked: 'Where are you all going?' The monk said: 'Going to general labor (pǔ qǐng, collective labor).' Zhaozhou (趙州) took out a knife from his sleeve, handed it to the monk and said: 'This old monk is busy with the affairs of the monastery, please, venerable one, chop it down for me.' Then he stretched his neck forward. The monk ran away. When Zhaozhou (趙州) was sweeping the floor, a monk asked: 'Great virtuous teacher (dà shàn zhī shí, a respectful title for a virtuous monk), why is there still dust?' Zhaozhou (趙州) said: 'It comes from outside.' The monk said: 'Since it is a pure sangharama (qīng jìng qiélán, pure monastery), why is there dust?' Zhaozhou (趙州) said: 'There's a little more again.' Zhaozhou (趙州) asked the newly arrived monk: 'Have you been here before?' The monk said: 'I have been here before.' Zhaozhou (趙州) said: 'Have some tea.' He also asked a monk. The monk said: 'I have not been here before.' Zhaozhou (趙州) said: 'Have some tea.' The abbot (yuàn zhǔ, monastery director) asked: 'Why do you say 'Have some tea' to those who have been here before, and also say 'Have some tea' to those who have not been here before?' Zhaozhou (趙州) called the abbot (yuàn zhǔ). The abbot (yuàn zhǔ) responded. Zhaozhou (趙州) said: 'Have some tea.' Baofu Zhan (保福展, a Chan master) said: 'Zhaozhou (趙州) is accustomed to using this expedient method.' Later, Jingqing (Jingqing, a Chan master) cited this example and asked the monk: 'What about it?' The monk went out. Jingqing (Jingqing) said: 'Handan (邯鄲, a place name) imitates the Tang walk (Tangbu, the way people in the Tang Dynasty walked).' Xuedou (雪竇, a Chan master) said: 'This monk is not from Handan (邯鄲), so why is he imitating the Tang walk (Tangbu)? If you can discern it, I will give you tea to drink.' Monk **presents
師。師云。且道似老僧。不似老僧。若似。即打殺老僧。若不似。即燒卻。僧無對。
師問僧。甚處來。雲南方來。師云。還知有趙州關么。雲鬚知有不涉關者。師云。這販私鹽賊。
僧問。至道無難。唯嫌揀擇。如何是不揀擇。師云。天上天下。唯我獨尊。云此猶是揀擇。師云。田庫奴。甚麼處是揀擇。
僧問。至道無難。唯嫌揀擇。和尚如何為人。師云。何不引盡此語。云某甲只念。得到這裡。師云。只這至道無難。唯嫌揀擇。
師問僧。曾看法華經么。云曾看來。師云。衲衣在空閑。假名阿練若。誑惑世間人。作么生會。僧擬議。師云。你披衲衣來么。僧云。披來。師云。莫惑我。僧云。如何得不惑去。師云。莫取我語。
師問座主。講甚麼經。云涅槃經。師云。問大德一段義。得么。主云。問甚麼義。師以腳踢空吹一吹雲。是甚麼義。主云。經中無此義。師云。脫空謾語漢。此是五百力士揭石義。
有老宿代云。和尚謾某甲。謾大眾。
雪竇云。和尚慣得其便。
僧問。狗子。還有佛性也無。師云無。
五祖演頌云。趙州露刃劍。寒霜光焰焰。更擬問如何。分身作兩段 妙喜頌云。有問狗佛性。趙州答云無。言下滅胡族。猶為不丈夫。
僧云
【現代漢語翻譯】 現代漢語譯本：
僧人問（趙州）禪師。禪師說：『你說說看，是像老僧，還是不像老僧？如果說像，就打殺老僧。如果說不像，就燒掉。』僧人無言以對。 禪師問僧人：『從哪裡來？』僧人說：『從南方來。』禪師說：『還知道有趙州關（指重要的關隘或考驗）嗎？』僧人說：『當然知道有不經過關隘的（方法）。』禪師說：『這販賣私鹽的賊！』 僧人問：『至道（最高的道理）不難，只是害怕有所選擇。什麼是沒有選擇？』禪師說：『天上天下，唯我獨尊（指每個人本具的佛性）。』僧人說：『這仍然是選擇。』禪師說：『田舍奴，哪裡是選擇？』 僧人問：『至道不難，只是害怕有所選擇。和尚您如何為人（教導他人）？』禪師說：『為什麼不把這句話說完？』僧人說：『我只唸到這裡。』禪師說：『就只是這「至道不難，只是害怕有所選擇」。』 禪師問僧人：『曾經讀過《法華經》（Saddharma Puṇḍarīka Sūtra）嗎？』僧人說：『曾經讀過。』禪師說：『穿著僧衣在空閑的地方，假名為阿練若（āraṇya，指寂靜處），迷惑世間人。怎麼理解？』僧人猶豫。禪師說：『你穿著僧衣來的嗎？』僧人說：『穿著來的。』禪師說：『不要迷惑我。』僧人說：『如何才能不迷惑您？』禪師說：『不要執著我的話。』 禪師問座主（精通經論的僧人）：『講解什麼經？』座主說：『《涅槃經》（Nirvana Sutra）。』禪師說：『問大德（對僧人的尊稱）一段義理，可以嗎？』座主說：『問什麼義理？』禪師用腳踢向天空，吹了一口氣，說：『這是什麼義理？』座主說：『經中沒有這個義理。』禪師說：『胡說八道！這是五百力士揭石的義理。』 有老宿（年長的僧人）代座主回答說：『和尚您欺騙我，欺騙大眾。』 雪竇（禪師名號）說：『和尚您習慣了這樣方便的說法。』 僧人問：『狗子（狗）還有佛性（Buddha-nature）嗎？』禪師說：『沒有。』 五祖演（禪師名號）頌（偈頌）說：『趙州（禪師名號）露出利刃劍，寒霜光焰閃閃。更想問如何，分身作兩段。』妙喜（禪師名號）頌說：『有人問狗有沒有佛性，趙州回答說沒有。言下滅胡族，仍然算不上大丈夫。』 僧人說
【English Translation】 English version:
A monk asked Zen Master (Zhao Zhou). The Zen Master said, 'Tell me, is it like the old monk, or unlike the old monk? If you say it's like, then strike the old monk dead. If you say it's unlike, then burn him.' The monk was speechless. The Zen Master asked a monk, 'Where do you come from?' The monk said, 'From the South.' The Zen Master said, 'Do you know about the Zhao Zhou Pass (referring to an important checkpoint or test)?' The monk said, 'Of course, I know there are ways to bypass the pass.' The Zen Master said, 'This smuggler of illicit salt!' A monk asked, 'The Great Way (the ultimate truth) is not difficult, it only dislikes choosing. What is non-choosing?' The Zen Master said, 'Above the heavens and below the heavens, I alone am the honored one (referring to the inherent Buddha-nature in everyone).' The monk said, 'This is still choosing.' The Zen Master said, 'You field slave, where is the choosing?' A monk asked, 'The Great Way is not difficult, it only dislikes choosing. How does the Abbot act for the sake of others (teach others)?' The Zen Master said, 'Why don't you finish the sentence?' The monk said, 'I only recite up to here.' The Zen Master said, 'It's just this, 'The Great Way is not difficult, it only dislikes choosing.' The Zen Master asked a monk, 'Have you ever read the Lotus Sutra (Saddharma Puṇḍarīka Sūtra)?' The monk said, 'I have read it.' The Zen Master said, 'Wearing monastic robes in a vacant place, falsely calling it an araṇya (āraṇya, referring to a quiet place), deceiving the people of the world. How do you understand this?' The monk hesitated. The Zen Master said, 'Did you come wearing monastic robes?' The monk said, 'I came wearing them.' The Zen Master said, 'Don't deceive me.' The monk said, 'How can I avoid deceiving you?' The Zen Master said, 'Don't take my words.' The Zen Master asked the lecturer (a monk proficient in scriptures and commentaries), 'What sutra are you lecturing on?' The lecturer said, 'The Nirvana Sutra (Nirvana Sutra).' The Zen Master said, 'May I ask the Venerable One about a point of doctrine?' The lecturer said, 'What doctrine do you want to ask about?' The Zen Master kicked at the sky and blew a puff of air, saying, 'What is this doctrine?' The lecturer said, 'There is no such doctrine in the sutra.' The Zen Master said, 'Empty talker! This is the doctrine of the five hundred strongmen lifting the stone.' An old monk answered on behalf of the lecturer, 'Abbot, you are deceiving me, deceiving the assembly.' Xuedou (Zen Master's name) said, 'Abbot, you are accustomed to this convenient way of speaking.' A monk asked, 'Does a dog have Buddha-nature (Buddha-nature)?' The Zen Master said, 'No.' Wuzu Yan (Zen Master's name) composed a verse, 'Zhao Zhou (Zen Master's name) reveals the sharp sword, the cold frost gleams. If you try to ask further, it will split your body into two pieces.' Miaoxi (Zen Master's name) composed a verse, 'Someone asks if a dog has Buddha-nature, Zhao Zhou answers no. With a word, he annihilates the barbarian tribes, but still doesn't count as a great man.' A monk said
。上至諸佛。下及螻蟻。皆有佛性。狗子。為甚麼卻無。師云。為伊有業識在。
真凈文頌云。言有業識在。誰云意不深。海枯終見底。人死不知心。
僧問。晝生兜率。夜降閻浮。于中摩尼。為甚麼不現。師云。道甚麼。僧再問。師云。毗婆尸佛早留心。直至如今不得妙。
僧問。學人乍入叢林。乞師指示。師云。吃粥了也未。云吃粥了。師云。洗缽盂去。其僧。言下大悟。
雲門云。且道有指示。無指示。若言有。趙州向伊道甚麼。若言無。這僧因甚悟去 雪竇云。我不似雲門。為蛇盡足。直言向你道。問者如蟲御木。答者偶爾成文。然雖與么。瞎卻衲僧眼。作么生免得此過。諸仁者。要會么。還你趙州吃粥了也。未拈卻這僧吃粥了。雪竇與你拄杖子。歸堂。
雪峰悅云。雲門恁么道。大似為蛇𦘕足。黃門栽須。云峰則不然。這僧於此悟去。入地獄如箭射。
妙喜云。雲門云峰。更數百生。為善知識。也未夢見洗缽盂話在 又云。諸方瞎長老。往往盡作洗缽話會。
僧問。二龍爭珠。誰是得者。師云。老僧只管看。
雪竇云。看即不無。爭則不得。且道。扶這僧。扶趙州。
師問僧。甚處來。雲南方。師云。佛法盡在南方。汝來這裡作甚麼。云佛法豈有
【現代漢語翻譯】 現代漢語譯本： 上至諸佛（Buddhas），下至螻蟻，都具有佛性（Buddha-nature）。為什麼狗卻沒有佛性呢？師父說：『因為它們有業識存在。』 真凈文讚頌說：『說有業識存在，誰說用意不深刻？海水枯竭終究能見到海底，人死了卻無法知道內心。』 有僧人問：『白天在兜率天（Tushita Heaven）誕生，夜晚降生在閻浮提（Jambudvipa）。這其中的摩尼寶珠（Mani jewel），為什麼不顯現呢？』師父說：『說什麼？』僧人再次問。師父說：『毗婆尸佛（Vipashyi Buddha）早就留心此事，直到如今也沒能得到妙處。』 有僧人問：『學人剛入叢林，懇請師父指示。』師父說：『吃粥了嗎？』回答說：『吃粥了。』師父說：『洗缽盂去。』那僧人，當即大悟。 雲門（Yunmen）說：『且說有指示，還是沒有指示？如果說有，趙州（Zhaozhou）會向他說什麼？如果說沒有，這僧人因什麼而悟道？』雪竇（Xuedou）說：『我不像雲門，為蛇添足。直接向你道，問的人像蟲子蛀木，回答的人偶爾成文。即使這樣，也瞎了衲僧的眼睛。怎麼才能免除這個過失？各位仁者，想知道嗎？還是讓趙州給你吃粥吧。』沒有拈起這僧人吃粥的事，雪竇就給你拄杖子，回禪堂去。 雪峰悅（Xuefeng Yue）說：『雲門這樣說，很像是為蛇畫足，太監栽鬍鬚。云峰則不然。這僧人在這裡悟道，入地獄像箭一樣快。』 妙喜（Miaoxi）說：『雲門云峰，再過幾百生，作為善知識，也未曾夢見洗缽盂的話頭。』又說：『各地的瞎眼長老，往往都把這當成洗缽盂的話來理解。』 有僧人問：『二龍爭珠，誰是得到珠子的人？』師父說：『老僧只管看。』 雪竇說：『看是沒錯，爭奪卻不行。且說，是扶助這僧人，還是扶助趙州？』 師父問僧人：『從哪裡來？』回答說：『南方。』師父說：『佛法都在南方，你來這裡做什麼？』回答說：『佛法難道有』
【English Translation】 English version: From the highest Buddhas (enlightened beings) to the lowest ants, all have Buddha-nature (inherent potential for enlightenment). Why then does a dog not have it? The Master said, 'Because it has karmic consciousness (the accumulated effects of past actions).' True Purity Wen (Zhenjing Wen) praised, 'Saying it has karmic consciousness, who says the intention is not profound? The sea may dry up and the bottom be seen, but when a person dies, their heart is not known.' A monk asked, 'Born in Tushita Heaven (a celestial realm) by day, descending to Jambudvipa (the human world) by night, why does the Mani jewel (a wish-fulfilling gem) within not manifest?' The Master said, 'What are you saying?' The monk asked again. The Master said, 'Vipashyi Buddha (an ancient Buddha) took this to heart long ago, but even now has not attained the subtle point.' A monk asked, 'A student has just entered the monastery, I beg the Master for instruction.' The Master said, 'Have you eaten your porridge yet?' He replied, 'I have eaten my porridge.' The Master said, 'Go wash your bowl.' That monk had a great enlightenment upon hearing this. Yunmen (a Zen master) said, 'Tell me, is there instruction or is there no instruction? If you say there is, what would Zhaozhou (another Zen master) say to him? If you say there is not, why did this monk become enlightened?' Xuedou (another Zen master) said, 'I am not like Yunmen, adding feet to a snake (doing something unnecessary). I will tell you directly, the questioner is like a worm eating wood, the answerer occasionally creates a pattern. Even so, it blinds the eyes of the monks. How can one avoid this fault? Worthy ones, do you want to know? Let Zhaozhou give you porridge to eat. Without picking up on the monk eating porridge, Xuedou gives you a staff, return to the hall.' Xuefeng Yue (another Zen master) said, 'Yunmen's way of speaking is much like drawing feet on a snake, or a eunuch planting a beard. Yunfeng is not like that. This monk became enlightened here, entering hell like an arrow shot.' Miaoxi (another Zen master) said, 'Yunmen and Yunfeng, even after hundreds of lifetimes, as good teachers, have not even dreamed of the topic of washing the bowl.' He also said, 'The blind old masters everywhere often take this as the meaning of washing the bowl.' A monk asked, 'Two dragons fight over a pearl, who is the one who obtains it?' The Master said, 'This old monk only watches.' Xuedou said, 'Watching is not wrong, but fighting is not allowed. Tell me, should we support this monk, or support Zhaozhou?' The Master asked a monk, 'Where do you come from?' He replied, 'The South.' The Master said, 'The Buddha-dharma (the teachings of the Buddha) is all in the South, what are you doing here?' He replied, 'Does the Buddha-dharma have'
南北。師云。饒汝從雪峰云居來。也只是個擔版漢。
僧問。言詮不到處。請師直道。師云。老僧耳背多時。僧繞繩床一匝云。請師直道。師亦繞繩床一幣云。百千諸佛。皆從此門而入。僧云。如何是百千三昧門。師便打。
僧問。如何是佛法大意。師云。貓兒是一百五十文買。云我不問貓兒。如何是佛法大意。師云。這橐子。是大王送來。云謝師答話。師云。作家師僧。天然有在。
僧問。如何是佛。師云。殿里底。云殿里底。豈不是泥龕塑像。師云是。云如何是佛。師云。殿里底。
僧問。久響趙州石橋。到來只見略彴。師云。汝只見略彴。且不見石橋。云如何是石橋。師云。度驢度馬。
雪竇頌。孤危不立道方高。入海還須釣巨鰲。堪笑同時灌溪老。解言劈箭亦徒勞。
僧問。如何是玄中玄。師云。汝玄來。多少時了也。云玄來久矣。師云。汝若不遇老僧。幾被玄殺。
僧問。如何是祖師西來意。師敲床腳。示之。僧云。莫只這是么。師云。若是。便脫取去。
僧問。如何是趙州。師云。東門西門南門北門。
雪竇頌云。句里呈機劈面來。爍迦羅眼絕纖埃。東西南北門相對。無限輪錘擊不開。
有官人問。和尚還入地獄也無。師云。老僧末上入
【現代漢語翻譯】 現代漢語譯本：
南北（指僧人來自南方或北方）。趙州禪師說：『即使你從雪峰（Xuefeng，山名，也指雪峰義存禪師）或云居（Yunju，山名，也指云居道膺禪師）而來，也只是個挑著擔子的小販。』 僧人問：『言語詮釋不到的地方，請禪師直接開示。』趙州禪師說：『老僧我耳朵背了很久了。』僧人繞著繩床走了一圈說：『請禪師直接開示。』趙州禪師也繞著繩床走了一圈說：『百千諸佛，都從此門而入。』僧人說：『如何是百千三昧門？』趙州禪師便打了他。 僧人問：『如何是佛法大意？』趙州禪師說：『貓兒是一百五十文錢買的。』僧人說：『我不問貓兒，如何是佛法大意？』趙州禪師說：『這包裹，是大王送來的。』僧人說：『謝謝禪師回答。』趙州禪師說：『真正的出家人，天然具有。』 僧人問：『如何是佛？』趙州禪師說：『殿里的那個。』僧人說：『殿里的那個，豈不是泥塑的偶像？』趙州禪師說是。僧人問：『如何是佛？』趙州禪師說：『殿里的那個。』 僧人問：『久仰趙州石橋（Zhaozhou Stone Bridge，趙州橋）的大名，到來只見簡陋的木橋。』趙州禪師說：『你只見簡陋的木橋，卻不見石橋。』僧人問：『如何是石橋？』趙州禪師說：『度驢度馬。』 雪竇（Xuedou，山名，也指雪竇重顯禪師）頌：孤立危峰道更高，入海還須釣巨鰲。堪笑同時灌溪老（Guanxi，地名，也指灌溪志閑禪師），解言劈箭亦徒勞。 僧人問：『如何是玄中玄？』趙州禪師說：『你玄了多久了？』僧人說：『玄來很久了。』趙州禪師說：『你若不遇到老僧，幾乎被玄給害死了。』 僧人問：『如何是祖師西來意（patriarch's intention in coming from the West，達摩祖師從西方來到中國的意圖）？』趙州禪師敲床腳，以此來開示。僧人說：『莫非就是這個？』趙州禪師說：『如果是，就拿走吧。』 僧人問：『如何是趙州？』趙州禪師說：『東門西門南門北門。』 雪竇頌云：句里呈機劈面來，爍迦羅眼絕纖埃。東西南北門相對，無限輪錘擊不開。 有官員問：『和尚還會下地獄嗎？』趙州禪師說：『老僧最後才下。』
【English Translation】 English version:
North and South (referring to the monk coming from the North or South). Master Zhaozhou said, 'Even if you come from Xuefeng (Xuefeng, mountain name, also refers to Zen Master Yicun of Xuefeng) or Yunju (Yunju, mountain name, also refers to Zen Master Daoying of Yunju), you are just a peddler carrying a load.' A monk asked, 'Where words cannot reach, please, Master, give a direct explanation.' Master Zhaozhou said, 'This old monk has been hard of hearing for a long time.' The monk walked around the rope bed once and said, 'Please, Master, give a direct explanation.' Master Zhaozhou also walked around the rope bed once and said, 'Hundreds of thousands of Buddhas all enter through this gate.' The monk said, 'What is the gate of hundreds of thousands of Samadhis?' Master Zhaozhou then struck him. A monk asked, 'What is the great meaning of the Buddha-dharma?' Master Zhaozhou said, 'The cat was bought for one hundred and fifty coins.' The monk said, 'I am not asking about the cat; what is the great meaning of the Buddha-dharma?' Master Zhaozhou said, 'This package was sent by the King.' The monk said, 'Thank you, Master, for your answer.' Master Zhaozhou said, 'A true monastic has it naturally.' A monk asked, 'What is Buddha?' Master Zhaozhou said, 'The one in the hall.' The monk said, 'Isn't the one in the hall a clay statue?' Master Zhaozhou said, 'Yes.' The monk asked, 'What is Buddha?' Master Zhaozhou said, 'The one in the hall.' A monk asked, 'I have long admired the Zhaozhou Stone Bridge (Zhaozhou Stone Bridge, Zhaozhou Bridge), but all I see is a simple wooden bridge.' Master Zhaozhou said, 'You only see the simple wooden bridge, but you do not see the stone bridge.' The monk asked, 'What is the stone bridge?' Master Zhaozhou said, 'It carries donkeys and horses.' Xuedou (Xuedou, mountain name, also refers to Zen Master Chongxian of Xuedou) praised: Standing alone on a dangerous peak, the Way is even higher; to enter the sea, one must still fish for giant Ao. It is laughable that old Guanxi (Guanxi, place name, also refers to Zen Master Zhixian of Guanxi) at the same time, even if he could speak of splitting arrows, it would be in vain. A monk asked, 'What is the profound within the profound?' Master Zhaozhou said, 'How long have you been profound?' The monk said, 'I have been profound for a long time.' Master Zhaozhou said, 'If you had not met this old monk, you would have almost been killed by the profound.' A monk asked, 'What is the patriarch's intention in coming from the West (patriarch's intention in coming from the West, Bodhidharma's intention in coming to China from the West)?' Master Zhaozhou knocked on the bed leg to demonstrate. The monk said, 'Is it just this?' Master Zhaozhou said, 'If it is, then take it away.' A monk asked, 'What is Zhaozhou?' Master Zhaozhou said, 'The east gate, the west gate, the south gate, the north gate.' Xuedou praised: Within the phrase, the opportunity is presented face to face; the eyes of Sakra are free from the slightest dust. The east, west, south, and north gates face each other; countless hammer blows cannot break them open. An official asked, 'Will the monk still go to hell?' Master Zhaozhou said, 'This old monk will go last.'
。云既是大善知識。為甚麼卻入地獄。師云。我若不入。教阿誰教化你。
真定帥王公來。師坐而問云。會么。王云不會。師云。自小持齋今已老。見人無力下繩床。
后軍將來。師卻下繩床。侍者問。和尚見大王。不下繩床。軍將來。為甚麼卻下繩床。師云。非汝所知。上等人來。繩床上接。中等人來。下繩床接。下等人來。三門外接。
師問婆子。甚麼處去。云偷趙州筍去。師云。忽遇趙州時如何。婆便掌。師便休。
雪竇云。好掌。更下兩掌。也無勘處。
婆子問云。和尚住在甚處。師云。趙州東院西。婆無語。師歸寺問僧。你道。使那個西字。或云。東西字。或云。棲泊字。師云。汝總作得鹽鐵判官。僧云。師意如何。師云。為汝總識字。
臺山下有婆子。凡有僧。問臺山路。向甚麼處去。便云。驀直去。僧才行。婆云。好個師僧。又恁么去。每每如斯。僧舉似師。師云。待我與汝勘過。明日便去。亦如是問。婆亦如是答。師歸謂眾云。婆子。我為汝勘破了也。
玄覺徴云。前來也恁么問答。後來也恁么問答。且那裡是趙州勘破婆子處 又云。非唯被趙州勘破。亦破這僧勘破 瑯瑘覺云。大小趙州。去這婆子手中。喪身失命。雖然如是。錯會者多。
大溈
【現代漢語翻譯】 現代漢語譯本：有人問：『既然您是大善知識（指引眾生走向覺悟的人），為什麼會下地獄呢？』 趙州禪師回答：『我若是不入地獄，教誰來教化你們呢？』 真定帥王公來拜訪，趙州禪師坐在繩床上問：『會么？（領會禪意嗎？）』 王公回答：『不會。』 趙州禪師說：『自小持齋今已老，見人無力下繩床。（我從小持齋修行至今已老，見到人也沒有力氣下繩床迎接了。）』 後來，軍將來拜訪，趙州禪師卻下了繩床。侍者問：『和尚您見大王的時候，不下繩床，軍將來的時候，為什麼卻下繩床呢？』 趙州禪師說：『非汝所知。上等人來，繩床上接；中等人來，下繩床接；下等人來，三門外接。（這不是你所能理解的。上等人來，我在繩床上迎接；中等人來，我下繩床迎接；下等人來，我在寺廟的三門外迎接。）』 趙州禪師問一個老婦：『什麼地方去？』 老婦回答：『偷趙州筍去。』 趙州禪師問：『忽遇趙州時如何？（如果忽然遇到趙州怎麼辦？）』 老婦便打了他一掌，趙州禪師便作罷了。 雪竇禪師評論說：『好掌！更下兩掌，也無勘處。（打得好！再打兩掌，也無法勘驗出她的深淺。）』 老婦問：『和尚住在甚麼地方？』 趙州禪師說：『趙州東院西。』 老婦無語。趙州禪師回到寺廟問僧人：『你道，使那個西字？（你們說，我用的是哪個「西」字？）』 有人說是『東西』的『西』字，有人說是『棲泊』的『棲』字。趙州禪師說：『汝總作得鹽鐵判官。（你們都只能做鹽鐵判官。）』 僧人問：『師意如何？（禪師您的意思如何？）』 趙州禪師說：『為汝總識字。（因為你們只認識字面意思。）』 在臺山下有個老婦，凡是有僧人問臺山的路，向什麼地方去，她便說：『驀直去。（一直往前走。）』 僧人剛走，老婦便說：『好個師僧，又恁么去。（好個僧人，又這樣走了。）』 每次都這樣。僧人把這件事告訴趙州禪師，趙州禪師說：『待我與汝勘過。（等我去替你們勘驗一下。）』 第二天便去，也像之前那樣問。老婦也像之前那樣回答。趙州禪師回來對大家說：『婆子，我為汝勘破了也。（老婦，我已經替你們勘破她了。）』 玄覺禪師評論說：『前來也恁么問答，後來也恁么問答，且那裡是趙州勘破婆子處？（之前也這樣問答，之後也這樣問答，那麼哪裡是趙州勘破老婦的地方呢？）』 又說：『非唯被趙州勘破，亦破這僧勘破。（不僅僅被趙州勘破，也破了這些僧人的勘驗。）』 瑯瑘覺禪師評論說：『大小趙州，去這婆子手中，喪身失命。雖然如是，錯會者多。（堂堂趙州禪師，在這老婦手中，喪身失命。雖然如此，錯會的人很多。）』 大溈（地名）
English version: Someone asked: 'Since you are a great Kalyanamitra (a virtuous friend who guides beings towards enlightenment), why do you go to hell?' Zhaozhou Chan Master replied: 'If I don't go to hell, who will I teach and transform?' The commander Wang Gong of Zhending came to visit. Zhaozhou Chan Master sat on the rope-bed and asked: 'Do you understand? (Do you comprehend the meaning of Chan?)' Wang Gong replied: 'I don't understand.' Zhaozhou Chan Master said: 'I have been observing precepts since I was young and am now old; I don't have the strength to get off the rope-bed when I see people.' Later, a military general came to visit, and Zhaozhou Chan Master got off the rope-bed. The attendant asked: 'When the Abbot saw the commander, he didn't get off the rope-bed. Why did he get off the rope-bed when the general came?' Zhaozhou Chan Master said: 'It's not something you can understand. When people of the highest caliber come, I receive them on the rope-bed; when people of medium caliber come, I get off the rope-bed to receive them; when people of the lowest caliber come, I receive them outside the three gates of the temple.' Zhaozhou Chan Master asked an old woman: 'Where are you going?' The old woman replied: 'To steal Zhaozhou's bamboo shoots.' Zhaozhou Chan Master asked: 'What if you suddenly encounter Zhaozhou?' The old woman slapped him, and Zhaozhou Chan Master let it go. Xuedou Chan Master commented: 'A good slap! Even if she gave two more slaps, there would be no way to examine her depth.' The old woman asked: 'Where does the Abbot live?' Zhaozhou Chan Master said: 'West of the East Courtyard of Zhaozhou.' The old woman was speechless. Zhaozhou Chan Master returned to the temple and asked the monks: 'Which 'west' do you think I meant?' Some said it was the 'west' of 'east and west,' and some said it was the 'west' of 'dwelling.' Zhaozhou Chan Master said: 'You can only be salt and iron officials.' The monks asked: 'What is the Master's intention?' Zhaozhou Chan Master said: 'Because you only recognize the literal meaning of the words.' At the foot of Mount Tai, there was an old woman. Whenever a monk asked about the road to Mount Tai, asking which way to go, she would say: 'Go straight ahead.' As soon as the monk left, the old woman would say: 'A good monk, yet he goes that way.' It was always like this. A monk told Zhaozhou Chan Master about this, and Zhaozhou Chan Master said: 'I will examine her for you.' The next day, he went and asked the same question. The old woman answered as before. Zhaozhou Chan Master returned and said to everyone: 'Old woman, I have seen through her for you.' Xuanjue Chan Master commented: 'The questions and answers were the same before and after. So where did Zhaozhou see through the old woman?' He also said: 'Not only was she seen through by Zhaozhou, but she also saw through the monks' examination.' Langye Jue Chan Master commented: 'The great Zhaozhou lost his life in the hands of this old woman. Although this is so, many misunderstand.' Dawei (place name)
【English Translation】 English version: Someone asked: 'Since you are a great Kalyanamitra (a virtuous friend who guides beings towards enlightenment), why do you go to hell?' Zhaozhou Chan Master replied: 'If I don't go to hell, who will I teach and transform?' The commander Wang Gong of Zhending came to visit. Zhaozhou Chan Master sat on the rope-bed and asked: 'Do you understand? (Do you comprehend the meaning of Chan?)' Wang Gong replied: 'I don't understand.' Zhaozhou Chan Master said: 'I have been observing precepts since I was young and am now old; I don't have the strength to get off the rope-bed when I see people.' Later, a military general came to visit, and Zhaozhou Chan Master got off the rope-bed. The attendant asked: 'When the Abbot saw the commander, he didn't get off the rope-bed. Why did he get off the rope-bed when the general came?' Zhaozhou Chan Master said: 'It's not something you can understand. When people of the highest caliber come, I receive them on the rope-bed; when people of medium caliber come, I get off the rope-bed to receive them; when people of the lowest caliber come, I receive them outside the three gates of the temple.' Zhaozhou Chan Master asked an old woman: 'Where are you going?' The old woman replied: 'To steal Zhaozhou's bamboo shoots.' Zhaozhou Chan Master asked: 'What if you suddenly encounter Zhaozhou?' The old woman slapped him, and Zhaozhou Chan Master let it go. Xuedou Chan Master commented: 'A good slap! Even if she gave two more slaps, there would be no way to examine her depth.' The old woman asked: 'Where does the Abbot live?' Zhaozhou Chan Master said: 'West of the East Courtyard of Zhaozhou.' The old woman was speechless. Zhaozhou Chan Master returned to the temple and asked the monks: 'Which 'west' do you think I meant?' Some said it was the 'west' of 'east and west,' and some said it was the 'west' of 'dwelling.' Zhaozhou Chan Master said: 'You can only be salt and iron officials.' The monks asked: 'What is the Master's intention?' Zhaozhou Chan Master said: 'Because you only recognize the literal meaning of the words.' At the foot of Mount Tai, there was an old woman. Whenever a monk asked about the road to Mount Tai, asking which way to go, she would say: 'Go straight ahead.' As soon as the monk left, the old woman would say: 'A good monk, yet he goes that way.' It was always like this. A monk told Zhaozhou Chan Master about this, and Zhaozhou Chan Master said: 'I will examine her for you.' The next day, he went and asked the same question. The old woman answered as before. Zhaozhou Chan Master returned and said to everyone: 'Old woman, I have seen through her for you.' Xuanjue Chan Master commented: 'The questions and answers were the same before and after. So where did Zhaozhou see through the old woman?' He also said: 'Not only was she seen through by Zhaozhou, but she also saw through the monks' examination.' Langye Jue Chan Master commented: 'The great Zhaozhou lost his life in the hands of this old woman. Although this is so, many misunderstand.' Dawei (place name)
喆頌云。叢林老作世無儔。凜凜威風四百州。一擊鐵關成粉碎。恩大難將雨露酬。
僧問。萬法歸一。一歸何處。師云。我在青州。作一領布衫。重七斤。
問。四山相逼時如何。師云。無路是趙州。
問。初生孩子。還具六識也無。師云。急水上打毬子。
問。如何是毗盧頂相。師云。老僧不曾眼花。
承聞和尚。親見南泉。是否。師云。鎮州出大蘿蔔頭。
問。十二時中。如何用心。師云。汝被十二時使。老僧使得十二時。
問。澄澄絕點時如何。師云。這裡不著客作漢。
問。如何是趙州一句。師云。老僧半句也無。
問。道人相見時如何。師云。呈漆器。
師將示寂。寄拂子。與真定帥王公。謂僧云。若問何處得來。但道。老僧平生用不盡底。
師于唐乾寧四年。十一月二日。右脅而寂。壽一百二十。
衢州子湖利蹤禪師(凡十)
澶州周氏子。示眾云。諸法蕩蕩。何絆何拘。汝等於中。自生難易。心源一統。綿亙十方。上上根人。自然明白。不見南泉道。如斯癡鈍。世且還稀。歷歷分明。有無不是。只少個丈夫之志。致見如斯疲勞。汝今欲得易會么。自古及今。未嘗有個凡夫聖人。出現汝前。亦無一個善語惡語。到汝分
【現代漢語翻譯】 現代漢語譯本：
喆頌說：『叢林中老修行，世間無人能比。凜凜威風震懾四百州。一擊之下，鐵門關隘化為粉碎。恩情深重，難以用雨露來報答。』 僧人問：『萬法歸一，一歸向何處？』趙州禪師說：『我在青州，做了一件布衫，重七斤。』 問：『四面山峰逼近而來時，該如何是好？』趙州禪師說：『無路可走，這裡就是趙州。』 問：『剛出生的嬰兒，是否具有六識？』趙州禪師說：『如同在湍急的水面上打球。』 問：『什麼是毗盧佛（Vairocana）的頂相？』趙州禪師說：『老僧我還沒眼花。』 問：『聽說和尚您曾親眼見過南泉禪師（Nanquan），是這樣嗎？』趙州禪師說：『鎮州出產大蘿蔔頭。』 問：『一天十二個時辰中，該如何用心？』趙州禪師說：『你被十二時辰所役使，老僧我役使十二時辰。』 問：『澄澈清凈，沒有一絲塵埃時，如何？』趙州禪師說：『這裡不需要打工的人。』 問：『什麼是趙州禪師的一句話？』趙州禪師說：『老僧我連半句也沒有。』 問：『修行人相見時，如何是好？』趙州禪師說：『呈上漆器。』 趙州禪師將要圓寂時，將拂塵寄給真定（Zhending）的統帥王公，對僧人說：『如果有人問這拂塵從哪裡來，就說：老僧我平生都用不完的。』 趙州禪師于唐乾寧四年十一月二日，右脅臥而圓寂，享年一百二十歲。 衢州子湖利蹤禪師（Quzu Zihu Lizong Chanshi）（共十則） 澶州（Chanzhou）周氏之子。向大眾開示說：『諸法空蕩蕩，沒有什麼可以束縛和拘泥。你們在其中，自己產生難易的分別。心源本是一體，綿延遍佈十方。上上根器的人，自然明白。不見南泉禪師說：如此癡鈍的人，世間還很少見。歷歷分明，說有說無都不對。只是缺少丈夫的志氣，才導致如此疲勞。你們現在想要容易領會嗎？自古至今，未曾有一個凡夫或聖人，出現在你們面前。也沒有一句善語或惡語，到達你們的份上。』
【English Translation】 English version:
Chan Master Zhao said: 'An old practitioner in the monastery, unparalleled in the world. His awe-inspiring presence shakes four hundred states. With one strike, the iron gate is shattered into powder. The kindness is so great that it is difficult to repay with rain and dew.' A monk asked: 'All dharmas return to one, where does the one return to?' Chan Master Zhao said: 'I am in Qingzhou, making a cloth shirt that weighs seven catties.' Asked: 'When the four mountains are pressing in, what should be done?' Chan Master Zhao said: 'There is no road, this is Zhao Zhou.' Asked: 'Does a newborn child have the six consciousnesses?' Chan Master Zhao said: 'Like playing ball on a rapid stream.' Asked: 'What is the crown of Vairocana (毗盧) Buddha?' Chan Master Zhao said: 'This old monk's eyes have not yet failed.' Asked: 'I heard that the Abbot personally saw Nanquan (南泉), is that so?' Chan Master Zhao said: 'Daikon radishes come from Zhenzhou.' Asked: 'How should one use the mind in the twelve periods of the day?' Chan Master Zhao said: 'You are used by the twelve periods, this old monk uses the twelve periods.' Asked: 'When it is clear and without a single speck, what then?' Chan Master Zhao said: 'There is no need for hired hands here.' Asked: 'What is a saying of Zhao Zhou?' Chan Master Zhao said: 'This old monk has not even half a saying.' Asked: 'When practitioners meet, what then?' Chan Master Zhao said: 'Present lacquerware.' When the Master was about to pass away, he sent his whisk to Wang Gong, the commander of Zhending (真定), and said to the monks: 'If asked where it came from, just say: This old monk has been using it all his life and still can't use it up.' The Master passed away on the second day of the eleventh month of the fourth year of Qianning in the Tang Dynasty, lying on his right side. He lived to be one hundred and twenty years old. Chan Master Lizong of Zihu in Quzhou (衢州子湖利蹤禪師) (Total of ten) A son of the Zhou family in Chanzhou (澶州). He addressed the assembly, saying: 'All dharmas are vast and empty, what is there to bind or restrain? You, within them, create your own difficulties and ease. The source of the mind is unified, extending throughout the ten directions. People of the highest capacity will naturally understand. Haven't you seen Nanquan (南泉) say: Such dullness is rare in the world. Clearly and distinctly, saying existence or non-existence is not right. It is only lacking the ambition of a great person that leads to such fatigue. Do you want to understand easily now? From ancient times until now, there has never been a common person or a sage appearing before you. Nor has a good word or a bad word reached your share.'
上。為甚麼如此。故為善善無形。為惡惡無相。既已無我。將甚麼為善惡。立那個是凡聖。汝還信否。還保任否。有甚麼迴避處。恰似日中。逃影相似。還逃得么。今之既爾。古之亦然。今古齊時。汝還諱得么。佛法玄妙。了得者自相策發。無為小緣。妨于大事。汝不見道。寧可終身立法。誰能一旦忘緣。仁者要徑會禪么。各歸衣缽下看取。
示眾云。祖師西來。也只是個冬寒夏熱。夜暗晝明。只為你徒無意立意。無事立事。無內外。強作內外。無東西。謾說東西。所以奢摩不能明瞭。以至根境。不能自由。
時有僧問。如何得不被根境惑去。師云。你試點惑底境出來看。云某甲不見。師云。汝既不見。惑境何來。僧作禮。師云。又見妄想去也。
示眾云。幸自可憐生。苦死向人前。討些子聲色唇吻作么。我且問你。聲色兩字。作么生討得。還會么。我道聲色如泡。為復為你說破。為復為你討聲色。試商量看。莫生容易。若了根源。終非他物。譬如圓鏡。男來男現。女來女現。乃至僧俗青黃。山河萬法。隨其色相。一鏡傳輝。不可是鏡有多般。但能映物而露。仁者還識得鏡也未。若不識鏡。盡被男女青黃。山河等類。礙汝光明。有甚麼出氣處。若識鏡去。乃至青黃男女。大地山河。有想無想。四足
【現代漢語翻譯】 現代漢語譯本： 上面說的。為什麼這麼說呢？因為行善的善沒有固定的形態，作惡的惡也沒有固定的相貌。既然已經沒有了『我』（ātman），又拿什麼來區分善惡呢？又設立哪個是凡夫，哪個是聖人呢？你相信嗎？你能承擔嗎？有什麼地方可以迴避呢？就像在太陽底下，想要逃避自己的影子一樣，能逃得掉嗎？現在是這樣，過去也是這樣。現在和過去都是一樣，你還能迴避嗎？佛法玄妙，領悟的人自然會互相激勵。不要因為小的因緣，妨礙了大的事情。你沒聽說過嗎？寧可終身遵循佛法，誰又能一下子忘掉因緣呢？各位想要直接領會禪嗎？各自回到自己的衣缽下好好參看。
師父向大眾開示說：『祖師（Bodhidharma）西來，說的也就是冬冷夏熱，夜晚暗淡白天明亮這些自然現象。只因爲你們徒然無意卻要強立意念，本來沒事卻要強行製造事端，本來沒有內外之分，卻要強行區分內外，本來沒有東西之別，卻要胡說東西之分。所以奢摩他（śamatha，止）不能明瞭，以至於六根和六塵境界，不能自由自在。』
當時有個僧人問：『如何才能不被六根和六塵境界迷惑呢？』師父說：『你指點一下迷惑你的境界給我看看。』僧人說：『我看不見。』師父說：『你既然看不見，迷惑的境界從哪裡來呢？』僧人行禮。師父說：『你又陷入妄想了。』
師父向大眾開示說：『可憐啊，本來可以安安靜靜地活著，卻偏偏要跑到人前，討要一些聲色和口頭上的讚美做什麼呢？我且問你，『聲色』這兩個字，怎麼才能討得到呢？你們會嗎？我說聲色就像水泡一樣，是為你點破，還是為你去討聲色呢？試著商量看看。不要輕易放過。如果瞭解了根源，終究不是外物。譬如一面圓鏡，男人來就顯現男人，女人來就顯現女人，乃至僧人俗人，青色黃色，山河萬法，隨著它們的顏色和形狀，一面鏡子都顯現出來。難道是鏡子有很多面嗎？只是因為它能映照萬物而顯露出來。各位，你們認識這面鏡子了嗎？如果不認識這面鏡子，就會被男女青黃，山河等等事物，障礙你的光明，有什麼出路呢？如果認識了這面鏡子，乃至青黃男女，大地山河，有思想的無思想的，四隻腳的』
【English Translation】 English version: As mentioned above. Why is it so? Because doing good has no fixed form, and doing evil has no fixed appearance. Since there is already no 'self' (ātman), what can be used to distinguish between good and evil? And who is designated as a mortal and who as a sage? Do you believe it? Can you take responsibility for it? Is there any place to avoid? It's like trying to escape one's shadow in the sun; can you escape it? It is like this now, and it was like this in the past. The present and the past are the same; can you still avoid it? The Buddha's teachings are profound, and those who understand them will naturally encourage each other. Do not let small causes hinder great matters. Haven't you heard? Rather spend a lifetime following the Dharma, who can forget the causes and conditions in an instant? Do you all want to directly understand Chan (Zen)? Each of you should return to your own robe and bowl and contemplate carefully.
The master addressed the assembly, saying: 'The Patriarch (Bodhidharma) came from the West, speaking only of natural phenomena such as winter cold and summer heat, dark nights and bright days. It is only because you vainly create intentions where there are none, create affairs where there are none, artificially create internal and external divisions where there are none, and falsely speak of east and west where there are none. Therefore, śamatha (calm abiding) cannot be understood, and as a result, the six sense organs and the six sense objects cannot be free and at ease.'
At that time, a monk asked: 'How can one avoid being deluded by the six sense organs and the six sense objects?' The master said: 'Point out the deluding object to me.' The monk said: 'I cannot see it.' The master said: 'Since you cannot see it, where does the deluding object come from?' The monk bowed. The master said: 'You have fallen into delusion again.'
The master addressed the assembly, saying: 'It's pitiful enough to be alive, why bother going before others to seek some sounds, colors, and verbal praise? Let me ask you, how can you obtain these two words, 'sounds and colors'? Do you understand? I say that sounds and colors are like bubbles; am I pointing it out for you, or am I going to seek sounds and colors for you? Try to discuss it. Don't take it lightly. If you understand the root source, it is ultimately not an external object. It is like a round mirror; a man comes and a man appears, a woman comes and a woman appears, even monks and laypeople, blue and yellow, mountains and rivers, all phenomena, according to their colors and shapes, one mirror reflects them all. Is it that the mirror has many faces? It is only because it can reflect all things and reveal them. Everyone, have you recognized this mirror? If you do not recognize this mirror, you will be obstructed by men and women, blue and yellow, mountains and rivers, and so on, hindering your light. What way out is there? If you recognize this mirror, even blue and yellow men and women, the great earth, mountains and rivers, sentient and non-sentient, four-legged'
多足。胎卵情生。天堂地獄。咸於一鏡中。悉得其分劑。長短劫數。若色若空。並能了知。更非他物。汝豈不聞。諸法如義。光陰迅速。莫謾悠悠。大事因緣。決須了取。
示眾云。仁者還知子湖親切相為么。行時但行。坐時但坐。乃至喫茶吃飯。種種施為。有甚麼相隱處。仁者信取。無彆強為。只是汝今無疑作疑。無事生事。于自心源。卻生顛倒。譬如百千澄清大海。棄之。唯認些子浮漚。目為全潮。亦如認些子螢光。作于日焰。還生慚恥么。諸聖得道得果。數如恒沙。汝今卻作個下劣凡夫著。恰莫因循。
師於三門下。立一牌。牌上題云。子湖有狗。上取人頭。中取人心。下取人足。擬議即喪身失命。
僧問。如何是子湖狗。師云。嗥嗥。
臨濟下有二僧來。才揭簾。師便喝云。看狗。僧回首。師便歸方丈。
雪竇云。我當時若見。先與他斫卻牌。然後入寺。待這漢云看狗。與他放出個焦尾大蟲。如今諸人。要見么。日勢稍晚。歸堂。
劉鐵磨來。師問。莫是劉鐵磨么。云不敢。師云。左轉右轉。雲和尚莫顛倒。師便打。
師與勝光鋤園次。師亞钁。回顧光云。事即不無。擬心即差。光云。如何是事。師攔胸與一踏。光於此大悟。
師一夜。於半夜時。在後架
【現代漢語翻譯】 現代漢語譯本 多足的生物，由胎生、卵生、因情愛而生、以及化生而來的眾生，天堂和地獄，都清晰地映照在一面鏡子中，各自得到應有的歸宿。無論是漫長的劫數還是短暫的瞬間，無論是可見的物質還是空無一物的狀態，都能完全瞭解。這些並非其他事物，你難道沒聽說過嗎？一切法都如實不虛，光陰飛逝，不要虛度光陰。這件重大的因緣，一定要徹底明白。
師父開示大眾說：『各位仁者，你們知道子湖（地名，此處指代禪師自己）最親切的教誨是什麼嗎？行走時就只是行走，坐著時就只是坐著，乃至喝茶吃飯，種種行為，有什麼可以隱藏的呢？各位仁者，相信我，不要另外強求什麼。只是你們現在無端懷疑，無事生事，在自己的心源上，反而產生顛倒。譬如捨棄百千澄清的大海，只認一些浮沫，就當成是整個潮水；又像把一些螢火蟲的光亮，當作太陽的光焰。難道不感到慚愧嗎？諸聖得道證果的人，數量多如恒河沙數，你們現在卻甘願做一個下劣的凡夫嗎？千萬不要因循茍且。』
禪師在寺院的三門下，立了一塊牌子，牌子上寫著：『子湖有狗，上等人取其頭，中等人取其心，下等人取其足。』如果猶豫不決，就會喪身失命。
有僧人問：『什麼是子湖的狗？』禪師回答：『嗥嗥（狗叫聲）。』
臨濟宗（佛教宗派名）有兩位僧人前來，剛掀開簾子，禪師就喝道：『看狗！』僧人回頭，禪師便回到方丈室。
雪竇禪師評論說：『我當時如果見到，就先砍掉那塊牌子，然後進入寺院。等那個傢伙說『看狗』，就放出一隻焦尾大蟲（老虎）。現在各位想見識一下嗎？天色已晚，回禪堂去吧。』
劉鐵磨（人名）前來拜訪，禪師問：『莫非是劉鐵磨嗎？』劉鐵磨回答：『不敢當。』禪師說：『左轉右轉。』劉鐵磨說：『和尚不要顛倒。』禪師便打了他。
禪師與勝光（人名）一起在園中鋤地，禪師放下鋤頭，回頭對勝光說：『事即不無，擬心即差。』勝光問：『如何是事？』禪師攔胸踢了他一腳，勝光因此大悟。
禪師一夜，在半夜時分，在後架（寺院的後方）
【English Translation】 English version Multiped creatures, those born from wombs, eggs, love, and transformation; heavens and hells are all clearly reflected in a single mirror, each receiving its due portion. Whether long kalpas or fleeting moments, whether visible matter or empty states, all can be fully understood. These are not other things. Have you not heard that all dharmas are as they truly are? Time flies swiftly; do not waste it idly. This great cause and condition must be thoroughly understood.
The master addressed the assembly, saying: 'Benevolent ones, do you know the most intimate teaching of Zihu (place name, here referring to the Zen master himself)? When walking, just walk; when sitting, just sit; even drinking tea and eating rice, in all actions, what is there to hide? Benevolent ones, believe me, do not seek anything else forcefully. It is just that you now doubt without reason, create problems where there are none, and on your own mind-source, you create inversion. It is like abandoning hundreds of thousands of clear oceans, only recognizing some floating bubbles, and taking them as the entire tide; or like mistaking the light of some fireflies for the flames of the sun. Do you not feel ashamed? The number of sages who have attained the Way and realized the fruit is as numerous as the sands of the Ganges. Yet you are willing to be an inferior ordinary person? Do not be complacent.'
The master erected a sign under the three gates of the monastery, on which was written: 'Zihu has a dog; the superior one takes its head, the middling one takes its heart, and the inferior one takes its feet.' If you hesitate, you will lose your life.
A monk asked: 'What is the dog of Zihu?' The master replied: 'Woof woof (dog barking sound).'
Two monks from the Linji School (name of a Buddhist school) came. As soon as they lifted the curtain, the master shouted: 'Look at the dog!' The monks turned their heads, and the master returned to his abbot's room.
Xuedou commented: 'If I had seen it at that time, I would have first chopped down that sign, and then entered the monastery. When that fellow said 'Look at the dog,' I would have released a scorched-tail tiger. Do you all want to see it now? It's getting late, let's go back to the hall.'
Liu Tiemo (person's name) came to visit. The master asked: 'Are you Liu Tiemo?' Liu Tiemo replied: 'I dare not claim to be.' The master said: 'Turn left, turn right.' Liu Tiemo said: 'Venerable monk, do not be inverted.' The master then struck him.
The master and Shengguang (person's name) were hoeing in the garden. The master put down his hoe, turned to Shengguang, and said: 'The matter is not non-existent, but thinking about it is wrong.' Shengguang asked: 'What is the matter?' The master kicked him in the chest, and Shengguang had a great enlightenment.
One night, the master, at midnight, was in the back area (the rear of the monastery)
。叫云。賊賊。眾皆驚起。有一僧。被師搊住。云捉得也。捉得也。僧云不是。某甲。師云。是即是。只是你不肯承當。
師有偈云。三十年來住子湖。二時齋粥氣力粗。無事上山行一轉。試問時人會也無。
終南山雲際師祖禪師(凡一)
師問。南泉云。摩尼珠人不識。如來藏里親收得。如何是藏。泉云。王老師與你往來者是。師云。不往來者聻。泉云。亦是。
又問。如何是珠。泉召雲師祖。師應諾。泉云。去汝不會我意。師於此悟入。
雪竇向往來處。著語云。草里漢。向亦是藏處。著語云。雪上加霜。
又向如何是珠處。別云險。百尺竿頭作伎倆。不是好手。這裡著得隻眼。賓主互換。便能深入虎穴。或不恁么。縱饒師祖悟去。也是龍頭蛇尾。
荊州白馬曇照禪師(凡一)
常云。快活快活。臨順寂時。叫云苦苦。又云。閻老子來。取我也。院主問。和尚當時。被節度使拋向水中。神色不變。如今何得如此。師提起枕子云。汝道。當時是。如今是。主無對。師投枕而終。
湖南長沙景岑禪師(凡一十九)
示眾云。我若一向舉揚宗教。法堂前。草深一丈。我事不獲已。所以向諸人道。盡十方世界。是沙門一隻眼。盡十方世界。是沙門全身。盡
【現代漢語翻譯】 現代漢語譯本： 叫喊道：『有賊！有賊！』 眾人皆驚醒。有一位僧人，被禪師抓住，說：『抓住了！抓住了！』 僧人說：『不是我。』 禪師說：『就是你，只是你不肯承認。』 禪師有一首偈語說：『三十年來住在子湖，一日兩餐粥飯，氣力粗壯。無事就上山走一走，試問現在的人們，明白了嗎？』 終南山雲際師祖禪師（共一則） 禪師問南泉禪師：『摩尼珠（如意寶珠，比喻佛性）人不認識，如來藏（一切眾生本具的清凈自性）里親自收藏得到。什麼是藏？』 南泉禪師說：『王老師（指師祖禪師自己）與你往來者就是。』 禪師說：『不往來者又是什麼？』 南泉禪師說：『也是。』 禪師又問：『什麼是珠？』 南泉禪師呼喚道：『師祖！』 禪師應諾。 南泉禪師說：『去吧，你不明白我的意思。』 禪師因此而悟入。 雪竇禪師針對『往來處』，寫評語說：『草莽之漢。』 針對『亦是藏處』，寫評語說：『雪上加霜。』 又針對『如何是珠』處，另作評論說：『危險！百尺竿頭玩把戲，不是高手。』 在這裡能運用正眼，賓主互相轉換，便能深入虎穴。如果不是這樣，縱然師祖禪師有所領悟，也是虎頭蛇尾。 荊州白馬曇照禪師（共一則） 曇照禪師常說：『快活！快活！』 臨近圓寂時，卻叫喊道：『苦啊！苦啊！』 又說：『閻羅王來了，要抓我了！』 院主問：『和尚您當時被節度使拋向水中，神色不變，如今為何如此？』 禪師提起枕頭說：『你說，當時是真的，還是現在是真的？』 院主無言以對。 禪師扔下枕頭而圓寂。 湖南長沙景岑禪師（共十九則） 景岑禪師向大眾開示說：『我如果一味地宣揚宗教，法堂前就會長滿一丈深的草。我迫不得已，所以向各位說：整個十方世界，是沙門（指出家人）的一隻眼。整個十方世界，是沙門的全身體。』
【English Translation】 English version: He shouted, 'Thief! Thief!' Everyone woke up in alarm. A monk was grabbed by the Master, who said, 'Caught! Caught!' The monk said, 'It wasn't me.' The Master said, 'It is you, you just won't admit it.' The Master had a verse saying: 'For thirty years I've lived at Lake Zi, two meals of porridge a day, my strength is robust. When there's nothing to do, I take a walk up the mountain, I ask people of today, do they understand?' Zen Master Yunji Shizu of Zhongnan Mountain (Total of one) The Master asked Nanquan, 'The Mani pearl (wish-fulfilling jewel, metaphor for Buddha-nature) is not recognized by people, it is personally collected within the Tathagatagarbha (the pure nature inherent in all beings). What is the Garbha?' Nanquan said, 'That which comes and goes with you, Teacher Wang (referring to Zen Master Shizu himself), is it.' The Master said, 'What about that which does not come and go?' Nanquan said, 'That is also it.' The Master also asked, 'What is the pearl?' Nanquan called out, 'Shizu!' The Master responded. Nanquan said, 'Go, you do not understand my meaning.' The Master attained enlightenment from this. Xuedou wrote a commentary on 'the place of coming and going,' saying, 'A rough fellow.' On 'also the place of the Garbha,' he wrote, 'Adding frost to snow.' He also commented on 'What is the pearl?' separately, saying, 'Dangerous! Performing tricks on a hundred-foot pole is not the mark of a master.' Here, if one can use the true eye, and host and guest interchange, one can deeply enter the tiger's den. If not so, even if Zen Master Shizu attains enlightenment, it will be a case of a dragon's head and a snake's tail. Zen Master Tanzhao of Baima Monastery in Jingzhou (Total of one) Zen Master Tanzhao often said, 'Happy! Happy!' When approaching his death, he shouted, 'Bitter! Bitter!' He also said, 'Yama (the King of Hell) is coming to take me!' The abbot asked, 'Venerable Master, when you were thrown into the water by the military governor, your expression did not change. Why are you like this now?' The Master picked up the pillow and said, 'Tell me, was that time real, or is this time real?' The abbot was speechless. The Master threw down the pillow and passed away. Zen Master Jingcen of Changsha, Hunan (Total of nineteen) Zen Master Jingcen instructed the assembly, saying, 'If I were to single-mindedly promote the teachings, the grass in front of the Dharma hall would grow a丈(zhàng, a unit of length, approx. 3.3 meters) deep. I have no choice but to say to you all: the entire ten directions of the world are the one eye of the Shramana (Buddhist monk). The entire ten directions of the world are the whole body of the Shramana.'
十方世界。是自己光明。盡十方世界。在自己光明里。盡十方世界。無有一人。不是自己。我尋常。向你諸人道。三世諸佛。共盡法界眾生。是摩訶般若光。光未發時。諸人向甚麼處委悉。光未發時。尚無佛無眾生訊息。何處得山河國土來。
僧問。如何是沙門眼。師云。長長出不得。僧擬議。師云。成佛成祖出不得。六道輪迴出不得。僧云。未審出個甚麼不得。師云。晝見日夜見星。僧云。不會。師云。妙高山色青又青。
師遣僧。問同參會禪師云。和尚見南泉后如何。會不對。僧云。和尚未見南泉已前作么生。會云。不可更別有也。僧回舉似師。師示以偈云。百尺竿頭坐底人。雖然得入未為真。百尺竿頭須進步。十方世界現全身。
時有僧問。百尺竿頭。如何進步。師云。澧州山朗州水。僧云。不會。師云。四海五湖皇化里。
華嚴座主問。虛空為是定有。為是定無。師云。言有亦得。言無亦得。虛空有時。但是假有。虛空無時。但是假無。僧云。如和尚所說。有何教文。師云。大德豈不聞。首楞嚴經云。十方虛空。生汝心內。猶如片云。點太清里。豈不是虛空生時。但生假名。又云。汝等一人。發真歸源。十方虛空。悉皆消殞。豈不是虛空滅時。但滅假名。老僧所以道。有是假有。無
【現代漢語翻譯】 現代漢語譯本 十方世界，就是自身的光明。整個十方世界，都在自身的光明里。整個十方世界，沒有一個人不是自己。我平常總是對你們各位說，過去、現在、未來三世諸佛，連同整個法界眾生，都是摩訶般若光（偉大的智慧之光）。這光芒尚未顯現的時候，你們各位在哪裡去了解它？光芒尚未顯現的時候，甚至連佛和眾生的訊息都沒有，哪裡來的山河國土？
有僧人問：『什麼是沙門（出家人）的眼睛？』 師父說：『長長地，出不來。』 僧人猶豫不決。師父說：『成佛成祖也出不來，六道輪迴也出不來。』 僧人說：『不知道什麼東西出不來？』 師父說：『白天看見太陽，夜晚看見星星。』 僧人說：『不明白。』 師父說：『妙高山（須彌山）的顏色青又青。』
師父派遣僧人，去問同參（一起參學的道友）會禪師說：『和尚您見到南泉（禪師名）之後怎麼樣了？』 會禪師沒有回答。僧人問：『和尚您沒見到南泉之前怎麼樣？』 會禪師說：『不可能再有別的了。』 僧人回來把情況告訴師父。師父用偈語開示說：『百尺竿頭坐著的人，雖然已經入門但還不是真的。百尺竿頭還要再進步，十方世界才能顯現全身。』
當時有僧人問：『百尺竿頭，如何進步？』 師父說：『澧州（地名）的山，朗州（地名）的水。』 僧人說：『不明白。』 師父說：『四海五湖都在皇家的教化里。』
華嚴座主（精通華嚴經的僧人）問：『虛空到底是真實存在，還是真實不存在？』 師父說：『說它存在也可以，說它不存在也可以。虛空存在的時候，只不過是假的存在；虛空不存在的時候，只不過是假的沒有。』 僧人說：『像和尚您所說的，有什麼經文依據？』 師父說：『大德難道沒聽過，《首楞嚴經》里說：十方虛空，生在你的心裡，就像一片云，點綴在太清（天空）里。』 這豈不是說虛空產生的時候，只是產生一個假名。又說：『你們一個人，發起真性迴歸本源，十方虛空，全部消散殞滅。』 這豈不是說虛空滅亡的時候，只是滅亡一個假名。老僧所以我才說，存在是假的存在，沒有也是假的沒有。
【English Translation】 English version The ten directions of the world are one's own light. The entire ten directions of the world are within one's own light. In the entire ten directions of the world, there is not a single person who is not oneself. I usually say to you all that the Buddhas of the three times (past, present, and future), together with all sentient beings in the entire Dharma realm, are the Maha Prajna Light (great light of wisdom). When this light has not yet manifested, where do you all go to understand it? When the light has not yet manifested, there is not even news of Buddhas or sentient beings; where do mountains, rivers, lands come from?
A monk asked, 'What is the eye of a Shramana (ascetic/monk)?' The master said, 'Long, long, unable to get out.' The monk hesitated. The master said, 'Becoming a Buddha or an ancestor cannot get out; the six realms of reincarnation cannot get out.' The monk said, 'I don't understand what cannot get out.' The master said, 'In the daytime, you see the sun; at night, you see the stars.' The monk said, 'I don't understand.' The master said, 'The color of Mount Myoko (Mount Sumeru) is green and green again.'
The master sent a monk to ask Chan Master Hui, a fellow practitioner, saying, 'How are you, Venerable, after seeing Nanquan (a Chan master's name)?' Chan Master Hui did not answer. The monk asked, 'How were you, Venerable, before seeing Nanquan?' Chan Master Hui said, 'It is impossible to have anything else.' The monk returned and told the master. The master instructed with a verse: 'The person sitting on top of a hundred-foot pole, although having entered, is not yet truly there. On top of a hundred-foot pole, one must advance further, then the entire body will manifest in the ten directions of the world.'
At that time, a monk asked, 'On top of a hundred-foot pole, how to advance further?' The master said, 'The mountains of Lizhou (place name), the waters of Langzhou (place name).' The monk said, 'I don't understand.' The master said, 'The four seas and five lakes are all within the Emperor's teachings.'
A Huayan (Avatamsaka) scholar (a monk proficient in the Avatamsaka Sutra) asked, 'Is emptiness definitely existent, or is it definitely non-existent?' The master said, 'Saying it exists is acceptable; saying it does not exist is also acceptable. When emptiness exists, it is only a provisional existence; when emptiness does not exist, it is only a provisional non-existence.' The monk said, 'According to what you say, Venerable, what scriptural basis is there?' The master said, 'Great Virtue, have you not heard that the Shurangama Sutra says: 'The ten directions of emptiness are born within your mind, like a piece of cloud, dotting the great void (sky).' Is this not saying that when emptiness arises, it only gives rise to a false name? It also says: 'If one of you awakens to your true nature and returns to the source, the ten directions of emptiness will all dissipate and perish.' Is this not saying that when emptiness ceases, it only ceases a false name? That is why I, this old monk, say that existence is a false existence, and non-existence is a false non-existence.'
是假無。
僧問。如何是文殊。師云。墻壁瓦礫是。云如何是觀音。師云。音聲語言是。云如何是普賢。師云。眾生心是。云如何是佛。師云。眾生色身是。雲河沙諸佛體皆同。何故有種種名字。師云。從眼根返源。名為文殊。從耳根返源。名為觀音。從心根返源。名為普賢。文殊是佛妙觀察智。觀音是佛無緣大慈。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵。
師與仰山玩月次。仰云。人人盡有這個。只是用不得。師云。恰是。倩你用去。仰云。你作么生用。被師攔胸一踏踏倒。山起來云。你直下似個大蟲(因號岑大蟲)。
保福展云。人人盡道。嶺大蟲奇特。須知仰山。有陷虎之機 瑯瑘覺云。李陵雖好手。爭免陷番身。
師遊山歸。至門首。首座問。和尚甚處去來。師云。遊山來。云到甚麼處來。師云。始隨芳草去。又逐落花回。云大似春意。師云。也勝秋露滴芙渠。
秀上座問。南泉遷化。向甚麼處去。師云。石頭作沙彌時。參見六祖來。云我不問石頭作沙彌時。參見六祖來。南泉遷化。向甚麼處去。師云。教伊尋思去。雲和尚只有千尺寒松。且無抽條石筍。師不對。僧云。謝師答話。師亦不對。
秀舉似三聖。聖云。
【現代漢語翻譯】 現代漢語譯本： 是假有還是假無？
有僧人問：『什麼是文殊（Manjusri，智慧的象徵）？』 師父回答：『墻壁瓦礫就是。』 僧人問：『什麼是觀音（Avalokitesvara，慈悲的象徵）？』 師父回答：『音聲語言就是。』 僧人問：『什麼是普賢（Samantabhadra，大行的象徵）？』 師父回答：『眾生心就是。』 僧人問：『什麼是佛（Buddha，覺悟者）？』 師父回答：『眾生色身就是。』 僧人問：『像恒河沙粒一樣多的諸佛，他們的本體都相同，為什麼會有種種不同的名字呢？』 師父回答：『從眼根返本溯源，就名為文殊；從耳根返本溯源，就名為觀音；從心根返本溯源，就名為普賢。文殊是佛的妙觀察智，觀音是佛的無緣大慈，普賢是佛的無為妙行。文殊、觀音、普賢三聖是佛的妙用，佛是三聖的真體。從妙用上說，就有如恒河沙粒一樣多的假名；從本體上說，總名為一薄伽梵（Bhagavan，世尊）。』
師父與仰山（Yangshan）一起賞月，仰山說：『人人都有這個，只是用不出來。』 師父說：『正是這樣，要請你來用。』 仰山問：『你打算怎麼用？』 師父隨即攔胸一腳將他踢倒。仰山起來后說：『你真是像一隻大蟲（老虎），』（因此號稱岑大蟲）。
保福（Baofu）評論說：『人人都說，嶺（Ling）大蟲奇特，要知道仰山有設陷阱捕捉老虎的本事。』 瑯瑘（Langye）覺評論說：『李陵（Li Ling）雖然是好手，也免不了陷入敵人的包圍。』
師父遊山歸來，到了寺廟門口，首座問：『和尚從哪裡回來？』 師父說：『遊山回來。』 首座問：『到什麼地方去了？』 師父說：『開始隨著芳草而去，又隨著落花而回。』 首座說：『真像春天的意境。』 師父說：『也勝過秋露滴在芙蕖（荷花）上。』
秀上座問：『南泉（Nanquan）圓寂后，到什麼地方去了？』 師父說：『石頭（Shitou）做沙彌時，去參拜六祖（Liuzu）慧能。』 秀上座說：『我不問石頭做沙彌時，去參拜六祖慧能的事情，我問南泉圓寂后，到什麼地方去了？』 師父說：『教他自己去尋思。』 秀上座說：『和尚只有千尺寒松，卻沒有抽條的石筍。』 師父沒有回答。 僧人說：『謝謝師父回答。』 師父也沒有回答。
秀上座將此事告訴了三聖（Sansheng），三聖說：
【English Translation】 English version: Is it false existence or false non-existence?
A monk asked: 'What is Manjusri (wisdom)?' The Master said: 'Walls, bricks, and tiles are.' The monk asked: 'What is Avalokitesvara (compassion)?' The Master said: 'Sounds and language are.' The monk asked: 'What is Samantabhadra (great practice)?' The Master said: 'The minds of sentient beings are.' The monk asked: 'What is Buddha (the awakened one)?' The Master said: 'The physical bodies of sentient beings are.' The monk asked: 'The essence of Buddhas, as numerous as the sands of the Ganges, is all the same. Why are there so many different names?' The Master said: 'Returning to the source from the eye-faculty is called Manjusri; returning to the source from the ear-faculty is called Avalokitesvara; returning to the source from the mind-faculty is called Samantabhadra. Manjusri is the Buddha's Wonderful Observing Wisdom; Avalokitesvara is the Buddha's Great Compassion without conditions; Samantabhadra is the Buddha's Non-Action Wonderful Practice. The Three Saints are the Buddha's wonderful functions; the Buddha is the true essence of the Three Saints. In function, there are false names as numerous as the sands of the Ganges; in essence, they are all called one Bhagavan (World Honored One).'
The Master and Yangshan were enjoying the moon together. Yangshan said: 'Everyone has this, but they just can't use it.' The Master said: 'Exactly. I'm asking you to use it.' Yangshan asked: 'How are you going to use it?' The Master immediately kicked him in the chest, knocking him down. Yangshan got up and said: 'You are truly like a great tiger!' (Hence, he was nicknamed Cen the Great Tiger).
Baofu commented: 'Everyone says that Ling the Great Tiger is extraordinary. You must know that Yangshan has the skill to trap tigers.' Langye Jue commented: 'Although Li Ling was a skilled warrior, he couldn't avoid being trapped by the enemy.'
The Master returned from a mountain tour. At the temple gate, the head monk asked: 'Where did the Master go?' The Master said: 'I went on a mountain tour.' The head monk asked: 'Where did you go?' The Master said: 'First I followed the fragrant grass, then I returned with the falling flowers.' The head monk said: 'It's very much like the feeling of spring.' The Master said: 'It's even better than the autumn dew dripping on the lotus.'
The Venerable Xiu asked: 'Where did Nanquan go after his passing?' The Master said: 'When Shitou was a novice, he went to pay respects to the Sixth Patriarch (Huineng).' The Venerable Xiu said: 'I'm not asking about Shitou paying respects to the Sixth Patriarch when he was a novice. I'm asking where Nanquan went after his passing?' The Master said: 'Tell him to contemplate it himself.' The Venerable Xiu said: 'The Master only has thousand-foot cold pines, but no emerging stone bamboo shoots.' The Master did not respond. The monk said: 'Thank you for the Master's answer.' The Master also did not respond.
The Venerable Xiu told this to Sansheng, and Sansheng said:
若實恁么。猶勝臨濟七步。雖然如是。待我親驗過。始得。遂造問。承聞和尚答南泉遷化話。可謂光前絕後。今古罕聞。師亦不對。
皓月供奉問師。古德云。了即業障本來空。未了應須還宿債。只如師子尊者。二祖大師。為甚麼卻還宿債。師云。大德不識本來空。奉云。如何是本來空。師云。業障是。奉云。如何是業障。師云。本來空是。奉無語。師示以偈云。假有元非有。假滅亦非無。涅槃償債義。一性更無殊。
僧問。如何是陀羅尼。師指繩床左邊云。這個師僧。卻誦得。又問。別有人。誦得否。師指繩床右邊云。這個師僧亦誦得。云某甲為甚不聞。師云。大德豈不見道。真誦無響。真聽無聞。云恁么則音聲不入法界性也。師云。離色求觀非正見。離聲求聽是邪聞。
僧問。如何是平常心。師云。要眠即眠。要坐即坐。云學人不會。師云。熱即取涼。寒即向火。
僧問。如何是向上一路。師云。一口針三尺線。云如何領會。師云。益州布楊州絹。
僧問。如何是上上人行李處。師云。如死人眼。云上上人相見時如何。師云。如死人手。
僧問。南泉遷化。向甚麼處去。師云。東家作驢。西家作馬。云此意如何。師云。要騎便騎。要下便下。
僧問。三世諸佛不知有
【現代漢語翻譯】 若真是這樣，那可比臨濟（Linji，禪宗大師）七步說法還要高明。雖然如此，還是等我親自驗證過才行。於是前去請教：『聽說和尚您回答南泉（Nanquan，禪宗大師）圓寂之事，可謂是光前絕後，古今罕見。』 師父也不作回答。
皓月供奉問師父：『古德（Gude，古代的賢德之人）說：「了即業障本來空，未了應須還宿債。」 那麼師子尊者（Shizi Zunzhe，禪宗祖師），二祖大師（Ezu Dashi，禪宗二祖），為什麼還要償還宿債呢？』 師父說：『大德（Dade，對僧人的尊稱）您不認識本來空。』 皓月供奉問：『如何是本來空？』 師父說：『業障是。』 皓月供奉問：『如何是業障？』 師父說：『本來空是。』 皓月供奉無言以對。師父於是用偈語開示說：『假有的存在原本就不是真有，假有的消滅也不是真無。涅槃（Nirvana，佛教術語，指解脫）的償債之義，在自性（性，佛教術語，指本性）上更無差別。』
有僧人問：『如何是陀羅尼（Dharani，佛教術語，總持之意）？』 師父指著繩床左邊說：『這個師僧（Shiseng，和尚）卻能背誦。』 又問：『別的人，能背誦嗎？』 師父指著繩床右邊說：『這個師僧也能背誦。』 僧人說：『某甲（Moujia，僧人自稱）為什麼聽不見？』 師父說：『大德難道沒聽說過嗎？真誦無聲響，真聽無所聞。』 僧人說：『這麼說來，音聲就不能進入法界性（法界性，佛教術語，指諸法的真實體性）了？』 師父說：『離色（色，佛教術語，指一切有形之物）而求觀，不是正確的見解；離聲而求聽，是邪門歪道。』
有僧人問：『如何是平常心？』 師父說：『要睡就睡，要坐就坐。』 僧人說：『學人（Xueren，學習佛法的人）不會。』 師父說：『熱了就取涼，冷了就向火。』
有僧人問：『如何是向上一路？』 師父說：『一口針三尺線。』 僧人問：『如何領會？』 師父說：『益州（Yizhou，古地名，今四川成都一帶）的布，楊州（Yangzhou，古地名，今江蘇揚州一帶）的絹。』
有僧人問：『如何是上上人（Shangshangren，指根器極高的人）的行李處？』 師父說：『如死人眼。』 僧人問：『上上人相見時如何？』 師父說：『如死人手。』
有僧人問：『南泉（Nanquan，禪宗大師）圓寂后，往哪裡去了？』 師父說：『東家作驢，西家作馬。』 僧人問：『此意如何？』 師父說：『要騎就騎，要下就下。』
有僧人問：『三世諸佛（Sanshi Zhufu，過去、現在、未來三世的一切佛）不知有……』
【English Translation】 If it is really so, it is even better than Linji's (Linji, a Chan master) seven steps of Dharma talk. Even so, I have to verify it myself first. So I went to ask: 'I heard that your answer to Nanquan's (Nanquan, a Chan master) passing away can be described as unprecedented and rarely heard throughout the ages.' The master did not answer.
Haoyue (Haoyue, a title) asked the master: 'The ancient worthies (Gude, ancient virtuous people) said: 'When understood, karmic obstacles are originally empty; when not understood, one must repay past debts.' Then why did Shizi Zunzhe (Shizi Zunzhe, a Chan patriarch), the Second Patriarch (Ezu Dashi, the Second Chan Patriarch), still have to repay past debts?' The master said: 'Virtuous one (Dade, a respectful term for monks), you do not recognize the original emptiness.' Haoyue asked: 'What is original emptiness?' The master said: 'Karmic obstacles are.' Haoyue asked: 'What are karmic obstacles?' The master said: 'Original emptiness is.' Haoyue was speechless. The master then instructed with a verse: 'The existence of the false is originally not real, and the disappearance of the false is also not non-existent. The meaning of repaying debts in Nirvana (Nirvana, a Buddhist term, referring to liberation) is no different in one's nature (性, Buddhist term, referring to nature).'
A monk asked: 'What is Dharani (Dharani, a Buddhist term, meaning total retention)?' The master pointed to the left side of the rope bed and said: 'This monk (Shiseng, monk) can recite it.' He also asked: 'Can others recite it?' The master pointed to the right side of the rope bed and said: 'This monk can also recite it.' The monk said: 'Why can't Moujia (Moujia, a monk's self-reference) hear it?' The master said: 'Virtuous one, haven't you heard that? True recitation has no sound, and true listening hears nothing.' The monk said: 'In that case, sound cannot enter the Dharma realm nature (法界性, Buddhist term, referring to the true nature of all dharmas)?' The master said: 'Seeking observation apart from form (色, Buddhist term, referring to all tangible things) is not the correct view; seeking hearing apart from sound is a heretical path.'
A monk asked: 'What is the ordinary mind?' The master said: 'Sleep when you want to sleep, sit when you want to sit.' The monk said: 'The student (Xueren, a person who studies Buddhism) does not understand.' The master said: 'Take coolness when it's hot, and turn to the fire when it's cold.'
A monk asked: 'What is the path upward?' The master said: 'A needle with a three-foot thread.' The monk asked: 'How should I understand?' The master said: 'The cloth of Yizhou (Yizhou, ancient place name, now Chengdu, Sichuan) and the silk of Yangzhou (Yangzhou, ancient place name, now Yangzhou, Jiangsu).'
A monk asked: 'What is the luggage place of the highest person (Shangshangren, referring to a person with extremely high aptitude)?' The master said: 'Like the eyes of a dead person.' The monk asked: 'What is it like when the highest people meet?' The master said: 'Like the hands of a dead person.'
A monk asked: 'Where did Nanquan (Nanquan, a Chan master) go after his passing?' The master said: 'Becoming a donkey in the east, and a horse in the west.' The monk asked: 'What does this mean?' The master said: 'Ride when you want to ride, and get off when you want to get off.'
A monk asked: 'The Buddhas of the three times (Sanshi Zhufu, all the Buddhas of the past, present, and future) do not know about...'
。貍奴白牯卻知有。既是三世諸佛。為甚麼不知有。師云。未入鹿苑時。猶較些子。云貍奴白牯。為甚麼卻知有。師云。爭怪得伊。
僧問。如何轉得山河大地。歸自己去。師云。如何轉得自己。歸山河大地去。云不會。師云。湖南城裡好養民。米賤柴多足四鄰。
僧問。色即是空。空即是色。此理如何。師示以偈云。礙處非墻壁。通處沒虛空。若能如是會。心色本來同。
有秀才。看千佛名經。乃問。百千諸佛。只聞其名。未審居何國土。師云。黃鶴樓。崔顥題后。秀才曾題否。云不曾題。師云。無事。題取一篇好。
黃龍新頌云。黃鶴樓前法戰時。百千諸佛豎降旗。渠無國土居何處。贏得多才一首詩。
竺尚書問。蚯蚓斬為兩段。兩頭俱動。未審佛性在阿那頭。師云。莫妄想。竺云。爭柰動何。師云。會即風火未散。
竺又一日謁師。師召云。尚書。竺應諾。師云。不是尚書本命元辰。竺云。不可離卻即今祗對底。有第二主人公也。師云。喚尚書。作至尊得么。竺云。恁么則總不祗對和尚。莫是弟子主人公么。師云。非但祗對。不祗對時。從無始劫來。如個生死根本。示以偈云。學道之人不識真。只為從前認識神。無量劫來生死本。癡人喚作本來人。
鄧州香嚴義端
【現代漢語翻譯】 現代漢語譯本：貓和牛卻知道有（佛性）。既然是三世諸佛（過去、現在、未來的一切佛），為什麼反而不知道有（佛性）呢？ 師父說：『未進入鹿苑（佛陀初轉法輪之地）時，還稍微好一點。』 （僧人）問：『貓和牛，為什麼反而知道有（佛性）呢？』 師父說：『這有什麼好奇怪它們的呢？』
僧人問：『如何才能將山河大地，轉為自己所有呢？』 師父說：『如何才能將自己，轉為山河大地呢？』 （僧人）說：『不明白。』 師父說：『湖南城裡容易養活百姓，米價便宜，柴火充足，足夠四鄰使用。』
僧人問：『色即是空，空即是色，這個道理是什麼？』 師父用偈語開示說：『阻礙之處並非墻壁，通達之處沒有虛空。如果能夠這樣理解，心和色本來就是相同的。』
有個秀才，讀《千佛名經》（記錄了千位佛陀名號的經典），於是問道：『百千諸佛，只聽說過他們的名字，不知道居住在哪個國土？』 師父說：『黃鶴樓，崔顥（唐代詩人）題詩之後，秀才你曾經題詩嗎？』 （秀才）說：『不曾題詩。』 師父說：『沒關係，題寫一篇也好。』
黃龍新頌說：『黃鶴樓前進行佛法之戰時，百千諸佛樹起投降的旗幟。他們沒有國土居住在哪裡呢？贏得（人們）稱讚的只是一首詩。』
竺尚書問：『蚯蚓被斬為兩段，兩頭都會動，不知道佛性在哪一頭？』 師父說：『不要妄想。』 竺尚書說：『可是它確實在動啊，怎麼辦呢？』 師父說：『明白了這個道理，就知道是風火（地水火風四大元素中的風和火）未散而已。』
竺尚書有一天拜見師父，師父呼喚說：『尚書。』 竺尚書應諾。 師父說：『這不是尚書的本命元辰（本來的面目）。』 竺尚書說：『不能離開現在正在應對的和尚，而有第二個主人公啊。』 師父說：『稱呼尚書為至尊可以嗎？』 竺尚書說：『這樣說來，完全不應對和尚，難道是弟子的主人公嗎？』 師父說：『不僅僅是應對，不應對的時候，從無始劫以來，就像生死的根本一樣。』 師父用偈語開示說：『學道的人不認識真性，只因爲從前認識了妄想的識神。無量劫以來的生死根本，愚癡的人卻把它叫做本來人。』
鄧州香嚴義端
【English Translation】 English version: The cat and the cow, however, know that it exists (Buddha-nature). Since they are the Buddhas of the three times (all Buddhas of the past, present, and future), why do they not know that it exists (Buddha-nature)? The master said, 'Before entering the Deer Park (where the Buddha first turned the Wheel of Dharma), it was still slightly better.' (A monk) asked, 'Why do the cat and the cow, however, know that it exists (Buddha-nature)?' The master said, 'Why be surprised at them?'
A monk asked, 'How can one transform the mountains, rivers, and earth into one's own?' The master said, 'How can one transform oneself into the mountains, rivers, and earth?' (The monk) said, 'I don't understand.' The master said, 'It is easy to support the people in the city of Hunan; rice is cheap, firewood is plentiful, and it is sufficient for the four neighbors.'
A monk asked, 'Form is emptiness, emptiness is form. What is this principle?' The master instructed with a verse, 'Where there is obstruction, it is not a wall; where there is passage, there is no emptiness. If one can understand in this way, mind and form are originally the same.'
There was a scholar who was reading the Thousand Buddhas Name Sutra (a scripture recording the names of a thousand Buddhas), and he asked, 'Of the hundreds and thousands of Buddhas, I have only heard their names. I do not know in which land they reside.' The master said, 'After Cui Hao (a poet of the Tang Dynasty) wrote a poem on the Yellow Crane Tower, have you ever written a poem, scholar?' (The scholar) said, 'I have never written a poem.' The master said, 'It doesn't matter; it would be good to write one.'
Huanglong's new verse says, 'When the Dharma battle was fought before the Yellow Crane Tower, hundreds and thousands of Buddhas raised the flags of surrender. Where do they reside, having no land? What was won was only a poem praised by people.'
Minister Zhu asked, 'When an earthworm is cut into two pieces, both ends move. I do not know in which end the Buddha-nature resides.' The master said, 'Do not engage in deluded thoughts.' Minister Zhu said, 'But it is indeed moving; what should be done?' The master said, 'If you understand this principle, you will know that it is only the wind and fire (wind and fire from the four great elements of earth, water, fire, and wind) that have not dispersed.'
One day, Minister Zhu visited the master. The master called out, 'Minister.' Minister Zhu responded. The master said, 'This is not the minister's original face (original nature).' Minister Zhu said, 'There cannot be a second protagonist apart from the monk who is responding right now.' The master said, 'Is it permissible to call the minister the Most Honored One?' Minister Zhu said, 'In that case, completely not responding to the monk, could that be my protagonist?' The master said, 'Not only in responding, but also in not responding, from beginningless kalpas, it is like the root of birth and death.' The master instructed with a verse, 'Those who study the Way do not recognize the true nature, only because they previously recognized the discriminating consciousness. The root of birth and death for countless kalpas, foolish people call it the original person.'
Yi-duan of Xiangyan in Dengzhou
禪師(凡三)
示眾云。佛是塵。法亦是塵。終日馳求。有甚麼休歇。但時中。事不掛情。情不掛物。無善可取。無惡可棄。莫被他籠罩著。始是學處。
示眾云。語是謗。默是誑。語默向上。有事在。老僧口門窄。不能為你說得。
僧問。正因為甚麼無事。師云。我不曾停留。又云。假饒重重剝得淨盡。無停留。暫時施設。亦是方便接人。若是那邊事。無有是處。
池州靈鷲閑禪師(凡一)
示眾云。是汝諸人本分事。若教老僧道。即與蛇𦘕足。此是頓教諸上座。
時有僧問。與蛇𦘕足。即不問。如何是本分事。師云。汝試道看。僧擬進語。師云。𦘕足作么。
鄂州茱萸禪師(凡四)
金輪可觀和尚問。如何是道。師云。莫向虛空里釘橛。觀云。虛空是橛。師便打。觀把住云。和尚莫打某甲。已后錯打人去在。師便歸方丈。
雲門云。矢上加尖。僧云。和尚適來恁么道那。門云。錘鐘謝響。得個蝦䗫。
雪竇云。若要此話大行。直須吃棒了趁出。
師問僧。甚處來。云閩中來。師云。閩中尊宿。愛舉胡來胡現。漢來漢現。是否。僧擬開口。師打一掌。僧云。欲透龍門。卻遭點額。師云。燕金塞海。蝃蚋搖山。僧撫掌大笑出去。師云。疥狗不願
【現代漢語翻譯】 現代漢語譯本 禪師(凡三)
開示大眾說：『佛是塵埃，法也是塵埃。整天奔波追逐，有什麼時候能夠停歇？只要時時處處，事情不掛在心上，心緒不依附於外物，沒有什麼是好的值得選取，也沒有什麼是壞的應該拋棄。不要被這些東西籠罩住，這才是學習的地方。』
開示大眾說：『說話是誹謗，沉默是欺騙。在說話和沉默之外向上探求，還有事情存在。老僧我的嘴巴很窄，不能為你們說出來。』
有僧人問：『究竟因為什麼而無事？』禪師說：『我不曾停留。』又說：『假如重重剝離乾淨，沒有停留，暫時施設，也是方便接引他人。如果是那邊的（真如實相）事情，沒有這樣的說法。』
池州靈鷲閑禪師(凡一)
開示大眾說：『這是你們諸位本分內的事情。如果教老僧來說，就像是給蛇畫腳。這是對你們頓悟的教導。』
當時有僧人問：『給蛇畫腳，就不問了。如何是本分事？』禪師說：『你試著說看。』僧人想要開口說話，禪師說：『畫腳做什麼？』
鄂州茱萸禪師(凡四)
金輪可觀和尚問：『如何是道？』禪師說：『不要向虛空中釘木樁。』可觀說：『虛空就是木樁。』禪師就打他。可觀抓住禪師說：『和尚不要打我，以後會錯打人的。』禪師就回到方丈室。
雲門禪師說：『箭上加箭尖。』僧人說：『和尚剛才那樣說嗎？』雲門禪師說：『敲鐘之後才感謝鐘聲的迴響，得到的是個小蝦蟆。』
雪竇禪師說：『想要這句話廣為流傳，必須先挨一頓棒子然後被趕出去。』
禪師問僧人：『從哪裡來？』僧人說：『從閩中來。』禪師說：『閩中的尊宿，喜歡說胡人來就現胡人相，漢人來就現漢人相，是這樣嗎？』僧人想要開口，禪師打了他一掌。僧人說：『想要穿透龍門，卻被點了一下額頭。』禪師說：『燕地的金石想要堵塞大海，小蟲想要搖動大山。』僧人拍手大笑走了出去。禪師說：『生疥瘡的狗不情願。』
【English Translation】 English version Zen Master (Three Instances)
He addressed the assembly, saying: 'Buddha is dust. Dharma is also dust. All day long you rush about seeking. When will you ever rest? Simply, at all times, let affairs not cling to the mind, and let the mind not cling to things. There is no good to be taken, no evil to be discarded. Do not be enveloped by them. This is where learning begins.'
He addressed the assembly, saying: 'Speaking is slander. Silence is deceit. Beyond speaking and silence, there is something. This old monk's mouth is narrow; I cannot speak it for you.'
A monk asked: 'Precisely because of what is there nothing to do?' The Master said: 'I have never stopped.' He also said: 'Even if you peel away layer upon layer until everything is utterly clean, without stopping, temporary expedients are still used to guide people. But if it is a matter of that side (true reality), there is no such thing.'
Zen Master Xian of Lingjiu Monastery in Chizhou (One Instance)
He addressed the assembly, saying: 'This is the fundamental affair of you all. If you make this old monk speak, it would be like drawing feet on a snake. This is a sudden teaching for all of you.'
At that time, a monk asked: 'Drawing feet on a snake, I will not ask about. What is the fundamental affair?' The Master said: 'You try to say.' The monk was about to speak, and the Master said: 'What use is drawing feet?'
Zen Master Zhuyu of Ezhou (Four Instances)
Monk Jinlun Ke Guan asked: 'What is the Dao?' The Master said: 'Do not nail a stake into emptiness.' Guan said: 'Emptiness is the stake.' The Master then struck him. Guan grabbed him and said: 'Venerable Sir, do not strike me; you might mistakenly strike someone later.' The Master then returned to his abbot's quarters.
Yunmen said: 'Adding a point to an arrow.' A monk said: 'Did the Venerable Sir just say that?' Yunmen said: 'Thanking the echo after the bell has rung, you get a small shrimp.'
Xuedou said: 'If you want this saying to be widely circulated, you must first be beaten and then chased out.'
The Master asked a monk: 'Where do you come from?' The monk said: 'From Minzhong.' The Master said: 'The venerable elders of Minzhong like to say that when a barbarian comes, they manifest as a barbarian; when a Han comes, they manifest as a Han. Is that so?' The monk was about to speak, and the Master struck him a palm. The monk said: 'Wanting to pass through the Dragon Gate, I was instead marked on the forehead.' The Master said: 'The gold and stones of Yan want to block the sea; a small insect wants to shake the mountain.' The monk clapped his hands, laughed loudly, and went out. The Master said: 'A mangy dog is unwilling.'
生天。卻笑雲中白鶴。
師見僧來。以手一劃。僧便出去。師云。這僧來不通名。去不通姓。僧轉身。亦以手一劃。師云。這僧名又不識。姓又不知。僧云。且道。某甲姓個甚麼。師云。苦哉波斯吃胡椒。僧拂袖而出。師云。作家師僧。天然有在。
僧問。如何是沙門行。師云。行即不無。若覺即乖。其僧舉似洞山。山云。何不進語云。是甚麼行。其僧復來。進語。師云。是佛行是佛行。僧回舉似洞山。山云。幽州猶似可。最苦是新羅。
僧卻問洞山。如何是沙門行。山云。頭長三尺。頸短二寸。
日子和尚(凡一)
亞溪來。師作起勢。溪云。這山鬼精。猶見我在。師云。罪過罪過。適來失祗對。溪擬進語。師叱之。溪云。大陣前不妨難御。師云。是是。云不是不是。
趙州云。可憐兩個漢。不識轉身句。
陸亙大夫(凡三)
問南泉。弟子從六合來。彼中還有身么。泉云。分明記取。舉似作家。陸雲。和尚不可思議。到處世界成就。泉云。適來總是大夫分上事。
大夫問南泉。弟子家中。于瓶內。養得只鵝。今來長大。出瓶不得。如今不得毀瓶。亦不得損鵝。和尚作么生出得。泉召大夫。陸應諾。泉云。出也。
南泉遷化。大夫。往弔慰。院主問
【現代漢語翻譯】 生天。卻笑雲中白鶴。 （如果執著于）生天（deva-loka，天界），反倒會被雲中的白鶴嘲笑。
師見僧來。以手一劃。僧便出去。師云。這僧來不通名。去不通姓。僧轉身。亦以手一劃。師云。這僧名又不識。姓又不知。僧云。且道。某甲姓個甚麼。師云。苦哉波斯吃胡椒。僧拂袖而出。師云。作家師僧。天然有在。 禪師看見一個僧人走來，用手比劃了一下，僧人就離開了。禪師說：『這個僧人來的時候不通報姓名，走的時候也不通報姓名。』僧人轉身，也用手比劃了一下。禪師說：『這個僧人的名字我也不認識，姓氏也不知道。』僧人說：『那麼請問，我姓什麼？』禪師說：『真是苦了波斯人吃胡椒（比喻自討苦吃）。』僧人拂袖而去。禪師說：『真是個有作為的僧人，天性自在。』
僧問。如何是沙門行。師云。行即不無。若覺即乖。其僧舉似洞山。山云。何不進語云。是甚麼行。其僧復來。進語。師云。是佛行是佛行。僧回舉似洞山。山云。幽州猶似可。最苦是新羅。 僧人問：『什麼是沙門（śrāmaṇa，出家修行者）的修行？』禪師說：『修行不是沒有，但如果執著于覺悟就錯了。』這個僧人把這話告訴了洞山（Dòngshān，禪師名號）。洞山說：『為什麼不進一步問：是什麼修行？』這個僧人又回來，進一步問。禪師說：『是佛的修行，是佛的修行。』僧人回去把這話告訴洞山。洞山說：『幽州（Yōuzhōu，地名）的情況還算好，最糟糕的是新羅（Silla，古國名）。』（比喻程度不同）
僧卻問洞山。如何是沙門行。山云。頭長三尺。頸短二寸。 僧人反過來問洞山：『什麼是沙門的修行？』洞山說：『頭長三尺，脖子短二寸。』（比喻不合常理，無法用常識衡量）
日子和尚(凡一) 日子和尚（Rìzi héshàng，人名）（共一則）
亞溪來。師作起勢。溪云。這山鬼精。猶見我在。師云。罪過罪過。適來失祗對。溪擬進語。師叱之。溪云。大陣前不妨難御。師云。是是。云不是不是。 亞溪（Yàxī，人名）來了，禪師擺出架勢。亞溪說：『這山裡的鬼精靈，還是被我看到了。』禪師說：『罪過罪過，剛才失禮了。』亞溪想要說話，禪師呵斥他。亞溪說：『在大陣仗面前不妨難以駕馭。』禪師說：『是是。』亞溪說：『不是不是。』
趙州云。可憐兩個漢。不識轉身句。 趙州（Zhàozhōu，禪師名號）說：『可憐這兩個傢伙，不認識轉身的句子（指不能靈活變通）。』
陸亙大夫(凡三) 陸亙大夫（Lù Gèng dàfū，人名）（共三則）
問南泉。弟子從六合來。彼中還有身么。泉云。分明記取。舉似作家。陸雲。和尚不可思議。到處世界成就。泉云。適來總是大夫分上事。 陸亙大夫問南泉（Nánquán，禪師名號）：『弟子從六合（Liùhé，地名）來，那裡還有身體嗎？』南泉說：『分明記住，告訴有作為的人。』陸亙說：『和尚真是不可思議，到處都能成就世界。』南泉說：『剛才說的都是大夫您的事。』
大夫問南泉。弟子家中。于瓶內。養得只鵝。今來長大。出瓶不得。如今不得毀瓶。亦不得損鵝。和尚作么生出得。泉召大夫。陸應諾。泉云。出也。 大夫問南泉：『弟子家中，在瓶子里養了一隻鵝，現在長大了，出不了瓶子。現在不能毀壞瓶子，也不能損傷鵝，和尚您怎麼才能把它弄出來？』南泉叫了一聲：『大夫！』陸亙應了一聲。南泉說：『出來了。』
南泉遷化。大夫。往弔慰。院主問 南泉圓寂了，大夫前去弔唁，院主問
【English Translation】 To be born in heavens. Yet laugh at the white cranes in the clouds. (If one clings to) being born in the deva-loka (heavenly realms), one will instead be laughed at by the white cranes in the clouds.
The master saw a monk coming. He made a gesture with his hand, and the monk left. The master said, 'This monk came without announcing his name, and left without announcing his surname.' The monk turned around and also made a gesture with his hand. The master said, 'I don't know this monk's name or surname.' The monk said, 'Then tell me, what is my surname?' The master said, 'How bitter it is for a Persian to eat pepper (a metaphor for bringing trouble upon oneself).' The monk flicked his sleeves and left. The master said, 'A truly accomplished monk, naturally present.'
A monk asked, 'What is the practice of a śrāmaṇa (a renunciate, ascetic)?' The master said, 'Practice is not absent, but if you cling to awakening, you are mistaken.' The monk told this to Dòngshān (a Chan master's name). Dòngshān said, 'Why didn't you ask further, 'What kind of practice is it?'' The monk returned and asked further. The master said, 'It is the practice of the Buddha, it is the practice of the Buddha.' The monk returned and told this to Dòngshān. Dòngshān said, 'Yōuzhōu (a place name) is still tolerable, but the worst is Silla (an ancient kingdom's name).' (a metaphor for different degrees)
The monk then asked Dòngshān, 'What is the practice of a śrāmaṇa?' Dòngshān said, 'The head is three feet long, and the neck is two inches short.' (a metaphor for being illogical, unable to be measured by common sense)
Monk Rìzi (one in total) Monk Rìzi (a person's name) (one in total)
Yàxī (a person's name) came. The master made a gesture of rising. Yàxī said, 'This mountain spirit, I still see you.' The master said, 'My apologies, my apologies, I was impolite just now.' Yàxī intended to speak, but the master scolded him. Yàxī said, 'It is difficult to control in the face of a great battle.' The master said, 'Yes, yes.' Yàxī said, 'No, no.'
Zhàozhōu (a Chan master's name) said, 'Pitiful are these two fellows, they don't recognize the turning phrase (referring to not being flexible).'
Lù Gèng, the Grand Master (three in total) Lù Gèng (a person's name), the Grand Master (three in total)
He asked Nánquán (a Chan master's name), 'This disciple comes from Liùhé (a place name), is there still a body there?' Nánquán said, 'Clearly remember, tell it to an accomplished person.' Lù said, 'The master is inconceivable, he can accomplish worlds everywhere.' Nánquán said, 'What I said just now was all about you, Grand Master.'
The Grand Master asked Nánquán, 'In this disciple's home, there is a goose raised in a bottle. Now it has grown up and cannot get out of the bottle. Now, one cannot break the bottle, nor can one harm the goose. How can the master get it out?' Nánquán called out, 'Grand Master!' Lù responded. Nánquán said, 'It's out.'
Nánquán passed away. The Grand Master went to offer condolences. The abbot asked
。大夫何不哭先師。陸雲。道得即哭。主無對。
池州甘贄行者(凡六)
因巖頭在家過夏。一日把針次。甘於頭前立。頭舉針作劄勢。甘歸欲著衣服禮謝。妻云。作甚麼。甘云。莫說。妻云。有甚事。也要大家知。甘舉前話。妻云。從此三十年後。一度飲水一度咽。女子云。還知盡大地人性命。被豁上座針頭上。劄將去么。
甘往南泉設粥。請南泉唸誦。泉白槌云。為貍奴白牯念。摩訶般若波羅蜜多。甘拂袖而出。
泉粥罷。問典座。行者在甚麼處。座云。當時便去了也。泉云。打破鍋子著。
藥山化主來。甘問。甚麼處來。云藥山。甘云。還將得藥來么。云行者有甚麼病。甘欣然。施銀一百兩。復云。山中有人。此物卻回。
主歸。納疏。山怪問。子歸何速。主云。問佛法相當。得銀一百兩。即舉前話。山云。急送還他。汝著賊了也。主即送還。甘云。山中有人。也添一百兩施之。
同安云。早知行者恁么問。終不道藥山來。
甘又到南泉設粥。時黃檗為第一座。甘云。請施財。檗云財法二施。等無差別。甘舁錢出去。須臾復云。請施財。檗復云。財法二施。等無差別。甘更行錢。
翠巖真云。甘贄行者。黠兒落節。黃檗施財。何曾夢見。
妙喜
【現代漢語翻譯】 現代漢語譯本： 大夫為什麼不哭先師？陸雲說：『說得出來就哭。』主事者無言以對。
池州甘贄行者（共六則）
巖頭禪師在家中過夏安居。一天，他正在磨針，甘贄行者站在他面前。巖頭舉起針，做出要刺的姿勢。甘贄回去后想要穿衣服禮拜感謝。他的妻子問：『做什麼？』甘贄說：『別說。』妻子說：『有什麼事？也要讓大家知道。』甘贄說了之前的事。妻子說：『從此以後三十年，你每喝一口水都要哽咽一次。』女子說：『你可知盡大地人性命，都被豁上座（指巖頭）用針頭，刺將去了嗎？』
甘贄前往南泉禪寺設齋供粥，請南泉普愿禪師唸誦經文。南泉禪師敲著木槌說：『為貍奴（貓）和白牯（白牛）唸誦。摩訶般若波羅蜜多。』甘贄拂袖而去。
南泉禪師粥飯完畢，問典座（負責寺院事務的僧人）：『行者在哪裡？』典座說：『當時就走了。』南泉禪師說：『打破鍋子算了。』
藥山禪寺的化主（負責募化的人）來了。甘贄問：『從哪裡來？』化主說：『藥山。』甘贄問：『還帶了藥來嗎？』化主說：『行者有什麼病？』甘贄很高興，施捨銀子一百兩，又說：『山中有人，此物卻要還回去。』
化主回去后，向藥山禪師稟報。藥山禪師奇怪地問：『你回來得這麼快？』化主說：『問佛法很投機，得到銀子一百兩。』隨即說了之前的話。藥山禪師說：『趕快送還給他，你被賊騙了。』化主立即送還。甘贄說：『山中有人，也添一百兩施捨給他。』
同安禪師說：『早知道行者這樣問，我始終不會說從藥山來。』
甘贄又到南泉禪寺設齋供粥。當時黃檗希運禪師是第一座（寺院中的首座）。甘贄說：『請施捨財物。』黃檗禪師說：『財施和法施，等無差別。』甘贄讓人把錢擡出去。一會兒又說：『請施捨財物。』黃檗禪師又說：『財施和法施，等無差別。』甘贄又讓人抬錢。
翠巖真禪師說：『甘贄行者，聰明人失算。黃檗施捨財物，哪裡曾夢見過。』
妙喜（禪師名）
【English Translation】 English version: Why doesn't the doctor weep for the late teacher? Lu Yun said, 'I'll weep if you can explain it.' The master was speechless.
The Practitioner Gan Zhi of Chizhou (Six Cases)
Yantou (Zen master's name) was spending the summer retreat at home. One day, he was sharpening a needle, and Gan was standing in front of him. Yantou raised the needle as if to prick him. Gan returned home wanting to put on his clothes to bow and thank him. His wife asked, 'What are you doing?' Gan said, 'Don't tell.' His wife said, 'What's the matter? Everyone should know.' Gan told her what had happened. His wife said, 'From now on, for the next thirty years, every time you drink water, you will choke.' The woman said, 'Do you know that the lives of all beings on earth are being pricked by the needlepoint of the venerable Heshuo (referring to Yantou)?'
Gan went to Nanquan Monastery to offer congee and invited Nanquan (Zen master's name) to recite scriptures. Nanquan struck the gavel and said, 'Reciting for the wildcat and the white ox. Maha Prajna Paramita.' Gan flicked his sleeves and left.
After Nanquan finished the congee, he asked the cook, 'Where is the practitioner?' The cook said, 'He left immediately.' Nanquan said, 'Break the pot then.'
The fundraiser from Yaoshan Monastery came. Gan asked, 'Where are you from?' He said, 'Yaoshan.' Gan asked, 'Did you bring any medicine?' He said, 'What illness does the practitioner have?' Gan was delighted and donated one hundred taels of silver, adding, 'There are people in the mountains, this should be returned.'
The fundraiser returned and reported to Yaoshan (Zen master's name). Yaoshan asked strangely, 'Why did you return so quickly?' The fundraiser said, 'Asking about the Dharma was very agreeable, and I received one hundred taels of silver.' Then he recounted what had happened. Yaoshan said, 'Quickly return it to him, you've been tricked by a thief.' The fundraiser immediately returned it. Gan said, 'There are people in the mountains, add another hundred taels to donate to them.'
Tongan (Zen master's name) said, 'If I had known the practitioner would ask that, I would never have said I was from Yaoshan.'
Gan again went to Nanquan Monastery to offer congee. At that time, Huangbo (Zen master's name) was the first seat (the senior monk in the monastery). Gan said, 'Please give alms.' Huangbo said, 'The alms of wealth and the alms of Dharma are equally without difference.' Gan had people carry the money out. After a while, he said again, 'Please give alms.' Huangbo said again, 'The alms of wealth and the alms of Dharma are equally without difference.' Gan had people carry more money.
Cuiyan Zhen (Zen master's name) said, 'Practitioner Gan Zhi, a clever person miscalculates. Huangbo giving alms, where has he ever dreamed of it?'
Miaoxi (Zen master's name)
云。一等是隨邪逐惡。這云居羅漢。較些子。
雪峰來。甘閉卻門。云請和尚入。峰隔籬擲過袈裟。甘便開門。
甘問僧。甚處來。云溈山來。甘云。有僧問。如何是祖師西來意。山豎起拂子。上座作么生會。云借色明心。附物顯理。甘云。上座且歸溈山好。
聯燈會要卷第六 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第七
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第四世
洪州百丈山懷海禪師法嗣
潭州大溈靈祐禪師(凡四十一)
福州長溪趙氏子。侍立百丈。夜深。丈云。看爐中。有火也無。師撥云無。丈躬至爐邊。深撥得少火。夾起示之云。你道無。這個𦗚。師於此大悟。作禮。呈其所解。丈云。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節若至。其理自彰。便知己物。不從外得。祖師云。悟了同未悟。無心亦無法。只是無虛妄。凡聖等心。本來心法。元自備足。汝今既爾。善自護持。
師一日。侍百丈行次。丈云。還將得火來么。師云。將得來。丈云。在甚麼處。師拈一莖柴。吹三吹。度與丈。丈云。如蟲御木。
妙喜云。百丈若無後語。洎被典座謾。
師在百丈充典座。
【現代漢語翻譯】 云：一種是隨從邪惡。這位云居羅漢，還算好一些。
雪峰來訪，甘閉門不見。云說：『請和尚進來。』雪峰隔著籬笆扔過袈裟。甘便開門。
甘問僧人：『從哪裡來？』僧人說：『從溈山來。』甘說：『有僧人問：如何是祖師西來意？溈山豎起拂子。上座你如何理解？』僧人說：『借色明心，附物顯理。』甘說：『上座你還是回溈山去吧。』
聯燈會要卷第六 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第七
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第四世
洪州百丈山懷海禪師法嗣
潭州大溈靈祐禪師(凡四十一)
福州長溪趙氏子。侍立百丈。夜深。百丈說：『看看爐子里，有火嗎？』靈祐撥弄后說沒有。百丈親自到爐邊，深深撥弄，找到一點火星，夾起來給他看，說：『你說沒有？這個是什麼？』靈祐因此大悟。行禮，呈述自己的理解。百丈說：『這只是暫時的歧路而已。《經》上說：想要認識佛性的意義，應當觀察時節因緣。時節若到，其理自然彰顯。』便知道自己的東西，不是從外面得來的。祖師說：『悟了和未悟一樣，無心也無法。只是沒有虛妄，凡聖等同。本來心法，原本就具備充足。你現在既然這樣，好好守護。』
靈祐一日，侍奉百丈行走。百丈問：『還帶著火來嗎？』靈祐說：『帶著來。』百丈問：『在什麼地方？』靈祐拈起一根柴，吹了三下，遞給百丈。百丈說：『如同蟲子蛀木頭。』
妙喜說：『百丈如果沒有後面的話，差點被典座（負責管理寺院事務的僧人）給騙了。』
靈祐在百丈處擔任典座。
【English Translation】 Yun: One kind is following evil. This Yunju Luohan (Arhat of Yunju Mountain), is somewhat better.
Xuefeng came to visit, Gan closed the door. Yun said, 'Please, Venerable Monk, come in.' Xuefeng threw his kasaya (monk's robe) over the fence. Gan then opened the door.
Gan asked the monk, 'Where do you come from?' The monk said, 'From Weishan.' Gan said, 'A monk asked: What is the meaning of the Patriarch's coming from the West? Weishan raised his whisk. How do you understand it, Venerable?' The monk said, 'Borrowing form to illuminate the mind, relying on things to reveal the principle.' Gan said, 'Venerable, you should go back to Weishan.'
Lian Deng Hui Yao (Essentials of the Transmission of the Lamp) Volume 6 Supplement to the Buddhist Canon, Volume 79, No. 1557, Lian Deng Hui Yao
Lian Deng Hui Yao (Essentials of the Transmission of the Lamp) Volume 7
Compiled by Wuming, a Bhiksu (monk) of Chongfu Chan Monastery in Quanzhou, a Dharma heir
Fourth Generation under Nanyue
Dharma Heir of Chan Master Huaihai of Baizhang Mountain in Hongzhou
Chan Master Lingyou of Dawei Mountain in Tanzhou (Total of 41)
A son of the Zhao family from Changxi in Fuzhou. He stood in attendance to Baizhang. Late at night, Baizhang said, 'Look in the stove, is there any fire?' Lingyou stirred it and said there was none. Baizhang himself went to the stove, stirred deeply, found a little spark, picked it up and showed it to him, saying, 'You say there is none? What is this?' Lingyou had a great enlightenment at this. He bowed and presented his understanding. Baizhang said, 'This is only a temporary detour. The Sutra says: If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time comes, the principle will naturally manifest.' Then he knew that his own things were not obtained from outside. The Patriarch said: 'Enlightened and unenlightened are the same, no mind and no Dharma. It's just without falsehood, the same heart for ordinary and sage. The original mind Dharma is originally fully equipped. Now that you are like this, take good care of it.'
One day, Lingyou was attending Baizhang on a walk. Baizhang asked, 'Are you still carrying fire?' Lingyou said, 'Carrying it.' Baizhang asked, 'Where is it?' Lingyou picked up a piece of firewood, blew on it three times, and handed it to Baizhang. Baizhang said, 'Like a worm eating wood.'
Miaoxi said, 'If Baizhang didn't have the following words, he would have almost been deceived by the director (the monk in charge of managing the monastery affairs).'
Lingyou served as the director at Baizhang's place.
丈選溈山主人。命師往。時華林為首座。乃云。某甲忝居第一座。而不得往。典座卻往。百丈令首座與師。對眾下語。出格者行。
遂拈凈瓶。置地上云。不得喚作凈瓶。汝喚作甚麼。首座云。不可喚作木𣔻也。丈卻問師。師踢倒凈瓶而去。丈笑云。首座輸卻山子也。因命師行。
師上堂。良久。僧出雲。請和尚。為眾說法。師云。我為汝得徹困也。僧便作禮。
雪峰云。古人得恁么老婆心切。
玄沙云。山頭老漢。蹉過古人事。峰后問玄沙。甚麼處。是老僧蹉過處。沙云。大小溈山。被這僧一問。直得百雜碎。峰駭然。
示眾云。夫道人之心。質直無偽。無背無面。無詐妄心。行。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物。即得。從上諸聖。只是說濁邊過患。若無如許多惡覺情見。想習之事。譬如秋水澄渟。清凈無為。淡濘無礙。喚他作道人。亦名無事人。
時有僧問。頓悟之人。更有修否。師云。若真悟得本。他自知時。修與不修。是兩頭語。如今初心。雖從緣得。一念頓悟自理。猶有無始曠劫習氣。未能頓盡。須教渠凈除現業流識。即是修也。不道別有法。教渠修行趣向。從聞入理。聞理深妙心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐
【現代漢語翻譯】 現代漢語譯本： 百丈禪師選定溈山（Weishan）的主人。命令（溈山靈佑禪）師前往。當時華林（Hualin）擔任首座（首席弟子）。華林於是說：『我忝居第一座的位置，卻不能前往，典座（負責寺院事務的僧人）卻能前往。』百丈禪師命令首座與（溈山靈佑禪）師，當著大家的面發表見解，見解出眾的人才能去。 於是（華林）拿起凈瓶（凈水瓶），放在地上說：『不能叫它凈瓶，你們叫它什麼？』首座說：『不可叫它木𣔻（木製容器）也。』百丈禪師卻問（溈山靈佑禪）師，（溈山靈佑禪）師一腳踢倒凈瓶就走了。百丈禪師笑著說：『首座輸掉了山頭的位置啊。』因此命令（溈山靈佑禪）師前往。 （溈山靈佑禪）師上堂說法，沉默良久。有僧人出來說：『請和尚為大眾說法。』（溈山靈佑禪）師說：『我為你們說得太透徹了，讓你們感到困惑啊。』僧人便行禮。 雪峰（Xuefeng）禪師說：『古人真是老婆心切啊。』 玄沙（Xuansha）禪師說：『溈山老漢，錯過了古人的意旨。』雪峰禪師後來問玄沙禪師：『什麼地方是老僧錯過的地方？』玄沙禪師說：『整個溈山，被這個僧人一問，弄得支離破碎。』雪峰禪師感到震驚。 （溈山靈佑禪）師向大眾開示說：『道人的心，質樸正直，沒有虛偽，沒有陽奉陰違，沒有欺詐虛妄之心。行為舉止，一切時中，視聽都很平常，更沒有委曲求全。也不閉眼塞耳，只是情不執著于外物，就可以了。從上以來的諸位聖人，只是說執著於世俗的過患。如果沒有這麼多的惡念、情見、妄想、習氣之事，譬如秋天的水澄澈平靜，清凈無為，淡泊寧靜，沒有阻礙。稱他為道人，也叫無事人。』 當時有僧人問：『頓悟的人，還需要修行嗎？』（溈山靈佑禪）師說：『如果真的悟得了根本，他自然知道時機。修與不修，是兩種不同的說法。如今的初心，雖然從因緣而得，一念之間頓悟了自性之理，仍然有無始曠劫以來的習氣，不能立刻斷盡。必須教他清除現在的業力流識，這就是修行。不是說另外有方法，教他修行趣向。從聽聞佛法而入于真理，聞理深刻微妙，心自然圓滿光明，不居於迷惑之地。縱然有百千種微妙的義理，抑揚頓挫地宣說，這才是得坐（指真正證悟）。』
【English Translation】 English version: Baizhang (Hyakujo) Zen master chose the master of Weishan (Mount Igyo). He ordered the master (Lingyou of Weishan) to go there. At that time, Hualin (Karin) was the head seat. Thereupon, Hualin said, 'I hold the position of the first seat, but I cannot go, while the director of affairs can go.' Baizhang ordered the head seat and the master to speak in front of the assembly. The one whose understanding is outstanding will go. Then (Hualin) picked up a clean bottle (water bottle) and placed it on the ground, saying, 'It cannot be called a clean bottle. What do you call it?' The head seat said, 'It cannot be called a wooden vessel either.' Baizhang then asked the master (Lingyou of Weishan). The master (Lingyou of Weishan) kicked over the clean bottle and left. Baizhang laughed and said, 'The head seat has lost the mountain.' Therefore, he ordered the master (Lingyou of Weishan) to go. The master (Lingyou of Weishan) ascended the hall and remained silent for a long time. A monk came out and said, 'Please, Master, preach the Dharma for the assembly.' The master (Lingyou of Weishan) said, 'I have spoken so thoroughly for you that you are confused.' The monk then bowed. Xuefeng (Seppo) Zen master said, 'The ancients were truly kind-hearted.' Xuansha (Gensha) Zen master said, 'The old man of Weishan missed the intent of the ancients.' Xuefeng later asked Xuansha, 'Where did the old monk miss it?' Xuansha said, 'The entire Weishan was shattered by this monk's question.' Xuefeng was shocked. The master (Lingyou of Weishan) instructed the assembly, saying, 'The mind of a follower of the Way is simple, honest, and without falsehood. There is no duplicity, no deceitful or deluded mind. In all actions, at all times, seeing and hearing are ordinary, and there is no need for contrivance. Do not close your eyes or block your ears, but simply do not let your emotions cling to things, and that is enough. All the sages from the past have only spoken of the faults of clinging to the mundane world. If there were not so many evil thoughts, emotional views, imaginings, and habitual actions, it would be like the clear and still water of autumn, pure and without action, tranquil and without obstruction. Call him a follower of the Way, also called a person of no affairs.' At that time, a monk asked, 'Does a person who has sudden enlightenment still need to cultivate?' The master (Lingyou of Weishan) said, 'If one truly understands the root, he will naturally know the time. Cultivation or non-cultivation are two different things. Although the initial mind now arises from conditions, and one suddenly realizes the principle of self-nature in a single thought, there are still beginningless kalpas of habitual tendencies that cannot be completely eradicated immediately. It is necessary to teach him to purify the present karmic flow of consciousness, and that is cultivation. It is not to say that there is another method to teach him to cultivate and strive towards. From hearing the Dharma, one enters into the truth. Hearing the truth deeply and subtly, the mind naturally becomes complete and bright, and does not dwell in the realm of delusion. Even if there are hundreds of thousands of subtle meanings, expounding them with emphasis and cadence, this is truly attaining the seat (referring to true enlightenment).'
披衣。自解作活計。以要言之。實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則聖凡情盡。體露真常。理事不二。即如如佛。
示眾云。如許多人。只得大機。不得大用。仰山以此語。問山下一庵主云。和尚恁么道。意旨如何。主云。你更舉看。仰擬再舉。被庵主一踏踏倒。仰歸舉似師。師呵呵大笑。
示眾云。老僧百年後。向山下。作一頭水牯牛去。左脅書五字云。溈山僧某甲。當恁么時。若喚作溈山僧某甲。又是水牯牛。若喚作水牯牛。又是溈山僧某甲。且道。畢竟喚作甚麼。仰山出。作禮而退。
云居膺云。師無異號。
南塔勇云。一千五百人善知識。只道得一半。
保寧勇云。和尚一等是入泥入水。
芭蕉徹頌云。不道溈山不道牛。一身兩號實難酬。離卻兩頭應須道。如何道得出常流。
示眾云。仲冬嚴寒年年事。晷運推移事若何。仰山近前叉手而立。師云。我也知。汝答這話不得。
卻顧香嚴。嚴云。某甲偏答得這話。師躡前問。嚴亦近前叉手而立。師云。賴遇寂子不會。
示眾云。一切眾生無佛性。鹽官示眾云。一切眾生有佛性。
后鹽官有二僧。探師宗旨。聞師說法。莫測其涯。意生輕慢。一日二僧。在中庭坐。見仰山
【現代漢語翻譯】 現代漢語譯本：
穿上衣服，自己動手做活計。用簡要的話來說，在實際的理地上，不接受一絲塵埃；在萬行門中，不捨棄任何一法。如果能夠單刀直入，那麼聖與凡的情感都會消失殆盡，本體顯露出真常，事與理不二，就是如如佛（Tathata Buddha，真如之佛）。
溈山（Weishan，山名，也指溈山禪師）向大眾開示說：『這麼多人，只得到了大的機會，卻沒有得到大的作用。』仰山（Yangshan，人名，溈山弟子）用這句話問山下的一位庵主說：『和尚您這麼說，意旨是什麼？』庵主說：『你再舉一個例子來看看。』仰山準備再次舉例，卻被庵主一腳踩倒。仰山回來后把這件事告訴了溈山，溈山聽后哈哈大笑。
溈山向大眾開示說：『老僧我百年之後，要到山下，去做一頭水牯牛（shuiguniu，水牛）去。在左邊肋上寫五個字：『溈山僧某甲（Weishan seng moujia，溈山寺的和尚某甲）』。當那個時候，如果叫我溈山僧某甲，我又是一頭水牯牛；如果叫我水牯牛，我又是一個溈山僧某甲。那麼，到底應該叫我什麼呢？』仰山走出來，行禮後退下。
云居膺（Yunjuyi Ying，人名，禪師）說：『溈山禪師沒有其他的稱號。』
南塔勇（Nanta Yong，人名，禪師）說：『一千五百人的善知識（shan zhishi，指有德行的師父），只說對了一半。』
保寧勇（Baoning Yong，人名，禪師）說：『和尚您也一樣是入泥入水（runi rushui，比喻深入世俗）。』
芭蕉徹（Bajiao Che，人名，禪師）作頌說：『不說溈山，也不說牛，一身兩號實在難以酬對。離開這兩頭應該怎麼說呢？要如何才能說得出常理呢？』
溈山向大眾開示說：『仲冬嚴寒是每年的常事，日影執行推移，事情又會怎麼樣呢？』仰山走上前，叉手而立。溈山說：『我也知道，你回答不了這句話。』
溈山回頭看著香嚴（Xiangyan，人名，溈山弟子），香嚴說：『我偏偏能回答這句話。』溈山重複了之前的問題，香嚴也走上前，叉手而立。溈山說：『幸虧寂子（Jizi，人名，溈山弟子）不會。』
溈山向大眾開示說：『一切眾生沒有佛性（foxing，Buddha-nature）。』鹽官（Yanguan，地名，也指鹽官禪師）向大眾開示說：『一切眾生有佛性。』
後來鹽官有兩個僧人，想要探究溈山禪師的宗旨，聽了溈山禪師說法，卻無法測度其深淺，心中產生了輕慢之意。有一天，這兩個僧人在中庭坐著，看見仰山 English version:
Draping robes and personally engaging in daily tasks. In essence, on the ground of actual principle, not a speck of dust is accepted; within the gate of myriad practices, not a single dharma is abandoned. If one can directly penetrate with a single blade, then the emotions of both sage and ordinary being will be exhausted, the essence will reveal its true constancy, principle and phenomena will be non-dual, which is the Tathata Buddha (Tathata Buddha, the Buddha of Suchness).
Weishan (Weishan, mountain name, also refers to Zen Master Weishan) addressed the assembly, saying: 'So many people only obtain the great opportunity but do not obtain the great function.' Yangshan (Yangshan, personal name, Weishan's disciple) used this statement to ask an abbot at a hermitage below the mountain, saying: 'What is the meaning of the abbot saying this?' The abbot said: 'Try to give another example.' Yangshan was about to give another example but was kicked down by the abbot. Yangshan returned and told Weishan about this, and Weishan laughed heartily.
Weishan addressed the assembly, saying: 'After I, the old monk, pass away in a hundred years, I will go down the mountain and become a water buffalo (shuiguniu, water buffalo). On my left flank will be written five characters: 'Weishan seng moujia (Weishan seng moujia, a monk of Weishan Temple, so and so)'. At that time, if you call me Weishan seng moujia, then I am a water buffalo; if you call me a water buffalo, then I am Weishan seng moujia. Then, what should you call me?' Yangshan came out, bowed, and withdrew.
Yunjuyi Ying (Yunjuyi Ying, personal name, Zen master) said: 'The master has no other title.'
Nanta Yong (Nanta Yong, personal name, Zen master) said: 'The good teacher (shan zhishi, refers to a virtuous teacher) of one thousand five hundred people only speaks half of it correctly.'
Baoning Yong (Baoning Yong, personal name, Zen master) said: 'The abbot is equally entering the mud and entering the water (runi rushui, a metaphor for deeply involved in worldly affairs).'
Bajiao Che (Bajiao Che, personal name, Zen master) composed a verse, saying: 'Not speaking of Weishan, nor speaking of the buffalo, one body with two names is truly difficult to reconcile. Apart from these two ends, what should be said? How can one speak of the constant flow?'
Weishan addressed the assembly, saying: 'The severe cold of midwinter is an annual event, how does the movement of the sun and the shifting of seasons affect things?' Yangshan stepped forward and stood with his hands folded. Weishan said: 'I also know that you cannot answer this question.'
Weishan looked back at Xiangyan (Xiangyan, personal name, Weishan's disciple). Xiangyan said: 'I can answer this question.' Weishan repeated the previous question, and Xiangyan also stepped forward and stood with his hands folded. Weishan said: 'Fortunately, Jizi (Jizi, personal name, Weishan's disciple) does not understand.'
Weishan addressed the assembly, saying: 'All sentient beings have no Buddha-nature (foxing, Buddha-nature).' Yanguan (Yanguan, place name, also refers to Zen Master Yanguan) addressed the assembly, saying: 'All sentient beings have Buddha-nature.'
Later, two monks from Yanguan wanted to explore the principles of Zen Master Weishan. After listening to Zen Master Weishan's teachings, they could not fathom their depth and developed a sense of contempt. One day, the two monks were sitting in the central courtyard and saw Yangshan
【English Translation】 English version:
Draping robes and personally engaging in daily tasks. In essence, on the ground of actual principle, not a speck of dust is accepted; within the gate of myriad practices, not a single dharma is abandoned. If one can directly penetrate with a single blade, then the emotions of both sage and ordinary being will be exhausted, the essence will reveal its true constancy, principle and phenomena will be non-dual, which is the 'Tathata Buddha' (Tathata Buddha, the Buddha of Suchness).
'Weishan' (Weishan, mountain name, also refers to Zen Master Weishan) addressed the assembly, saying: 'So many people only obtain the great opportunity but do not obtain the great function.' 'Yangshan' (Yangshan, personal name, Weishan's disciple) used this statement to ask an abbot at a hermitage below the mountain, saying: 'What is the meaning of the abbot saying this?' The abbot said: 'Try to give another example.' Yangshan was about to give another example but was kicked down by the abbot. Yangshan returned and told Weishan about this, and Weishan laughed heartily.
Weishan addressed the assembly, saying: 'After I, the old monk, pass away in a hundred years, I will go down the mountain and become a 'water buffalo' ('shuiguniu', water buffalo). On my left flank will be written five characters: ''Weishan seng moujia'' (Weishan seng moujia, a monk of Weishan Temple, so and so)'. At that time, if you call me 'Weishan seng moujia', then I am a water buffalo; if you call me a water buffalo, then I am Weishan seng moujia. Then, what should you call me?' Yangshan came out, bowed, and withdrew.
'Yunjuyi Ying' (Yunjuyi Ying, personal name, Zen master) said: 'The master has no other title.'
'Nanta Yong' (Nanta Yong, personal name, Zen master) said: 'The 'good teacher' ('shan zhishi', refers to a virtuous teacher) of one thousand five hundred people only speaks half of it correctly.'
'Baoning Yong' (Baoning Yong, personal name, Zen master) said: 'The abbot is equally 'entering the mud and entering the water' ('runi rushui', a metaphor for deeply involved in worldly affairs).'
'Bajiao Che' (Bajiao Che, personal name, Zen master) composed a verse, saying: 'Not speaking of Weishan, nor speaking of the buffalo, one body with two names is truly difficult to reconcile. Apart from these two ends, what should be said? How can one speak of the constant flow?'
Weishan addressed the assembly, saying: 'The severe cold of midwinter is an annual event, how does the movement of the sun and the shifting of seasons affect things?' Yangshan stepped forward and stood with his hands folded. Weishan said: 'I also know that you cannot answer this question.'
Weishan looked back at 'Xiangyan' (Xiangyan, personal name, Weishan's disciple). Xiangyan said: 'I can answer this question.' Weishan repeated the previous question, and Xiangyan also stepped forward and stood with his hands folded. Weishan said: 'Fortunately, 'Jizi' (Jizi, personal name, Weishan's disciple) does not understand.'
Weishan addressed the assembly, saying: 'All sentient beings have no 'Buddha-nature' ('foxing', Buddha-nature).' 'Yanguan' (Yanguan, place name, also refers to Zen Master Yanguan) addressed the assembly, saying: 'All sentient beings have Buddha-nature.'
Later, two monks from Yanguan wanted to explore the principles of Zen Master Weishan. After listening to Zen Master Weishan's teachings, they could not fathom their depth and developed a sense of contempt. One day, the two monks were sitting in the central courtyard and saw Yangshan
來。遂勸云。師兄切須勤學佛法。不得容易。仰作圓相托呈。卻拋向后。復伸手。就二僧索。二僧茫然。不知所措。仰乃勸云。直須勤學佛法。不得容易。珍重便去。
二僧卻返鹽官。將行三十里。一人忽有省。乃自嘆云。溈山云。一切眾生無佛性。酌然是無。卻回溈山。一人行數里。因渡水。忽有省。亦自嘆云。溈山道。一切眾生無佛性。酌然是有。他恁么道了。亦返溈山。
師一日謂眾云。汝等諸人。各呈所解看。
時有志和上座。出作禮。師云。不思善不思惡。正恁么時。還我志和上座本來面目。和云。正恁么時。是某甲放身命處。師云。子莫落空么。和云。若有空可落。何曾放得身命。師云。你到這裡。何不問。和云。到這裡。亦不見有和尚可問。師云。汝福薄。扶吾宗不起。
師問仰山。甚處來。云田中來。師云。禾好刈也未。云好刈也。師云。作青色。作黃色。作不青不黃色。雲和尚背後是甚麼。師云。子還見么。仰拈起禾穗云。和尚何曾問這個。師云。此是鵝王擇乳。
師問仰山。寂子速道。莫入陰界。仰云。某甲信亦不立。師云。汝信了不立。未信不立。仰云。只是某甲。更信阿難。師云。若恁么。即是定性聲聞。仰云。佛亦不見。
師坐次。仰山從方丈。前
【現代漢語翻譯】 現代漢語譯本：於是（仰山）勸說道：『師兄一定要勤奮學習佛法，不能輕率。』（仰山）仰著頭畫了一個圓相（圓圈，佛教中象徵圓滿），托著（圓相）呈給（兩位僧人），卻又拋向身後。又伸出手，向兩位僧人索要（什麼東西）。兩位僧人茫然，不知所措。仰山於是勸說道：『一定要勤奮學習佛法，不能輕率。』珍重地告別便離開了。
兩位僧人返回鹽官，走了大約三十里路，其中一人忽然有所領悟，於是自嘆道：『溈山（慧寂禪師）說，一切眾生沒有佛性。』確實是沒有（佛性）。於是返回溈山。另一人走了幾里路，因為渡水，忽然有所領悟，也自嘆道：『溈山道，一切眾生沒有佛性。』確實是有（佛性）。他既然這麼說了。』也返回溈山。
溈山（慧寂禪師）有一天對眾人說：『你們這些人，各自呈上你們所理解的（佛法），讓我看看。』
當時有志和上座，出來行禮。溈山（慧寂禪師）說：『不思善不思惡，正在這個時候，還我志和上座本來的面目。』志和說：『正在這個時候，是我放捨身命的地方。』溈山（慧寂禪師）說：『你莫非落入了空無嗎？』志和說：『如果有空可以落入，又何曾放捨得了身命？』溈山（慧寂禪師）說：『你到了這裡，為什麼不問（我）？』志和說：『到了這裡，也不見有和尚可以問。』溈山（慧寂禪師）說：『你福薄，扶持不起我的宗風。』
溈山（慧寂禪師）問仰山（慧寂禪師的弟子）：『從哪裡來？』仰山說：『從田里來。』溈山（慧寂禪師）說：『稻子好割了嗎？』仰山說：『好割了。』溈山（慧寂禪師）說：『是青色的，是黃色的，是不青不黃色的？』仰山說：『和尚背後是什麼？』溈山（慧寂禪師）說：『你還看見嗎？』仰山拿起禾穗說：『和尚何曾問這個？』溈山（慧寂禪師）說：『這是鵝王擇乳（比喻善於辨別）。』
溈山（慧寂禪師）問仰山（慧寂禪師的弟子）：『寂子（仰山的字）快說，不要進入陰界（指生死輪迴）。』仰山說：『我信也不立。』溈山（慧寂禪師）說：『你信了不立，還是未信不立？』仰山說：『只是我，更信阿難（佛陀的弟子）。』溈山（慧寂禪師）說：『如果這樣，就是定性聲聞（執著于小乘的修行者）。』仰山說：『佛也看不見。』
溈山（慧寂禪師）坐著，仰山（慧寂禪師的弟子）從方丈（寺院住持的住所）前（走過）。
【English Translation】 English version: Thereupon, (Yangshan) advised, 'Elder brother, you must diligently study the Buddha-dharma and not be careless.' (Yangshan) looked up and drew a perfect circle (a circle, symbolizing perfection in Buddhism), held it up to present it (to the two monks), but then threw it behind him. He then reached out his hand, asking the two monks for (something). The two monks were bewildered and did not know what to do. Yangshan then advised, 'You must diligently study the Buddha-dharma and not be careless.' He bid them farewell with respect and left.
The two monks returned to Yanguan. After traveling about thirty li, one of them suddenly had an awakening. He sighed to himself, 'Weishan (Huiji Zen Master) said that all sentient beings have no Buddha-nature.' Indeed, there is no (Buddha-nature). So he returned to Weishan. The other monk traveled several li, and because of crossing the water, he suddenly had an awakening. He also sighed to himself, 'Weishan said that all sentient beings have no Buddha-nature.' Indeed, there is (Buddha-nature). Since he has said so.' He also returned to Weishan.
One day, Weishan (Huiji Zen Master) said to the assembly, 'Each of you present your understanding (of the Dharma) for me to see.'
At that time, the Venerable Zhihe came forward and bowed. Weishan (Huiji Zen Master) said, 'Without thinking of good, without thinking of evil, at just this moment, return to me the original face of the Venerable Zhihe.' Zhihe said, 'At just this moment, it is where I relinquish my life.' Weishan (Huiji Zen Master) said, 'Are you not falling into emptiness?' Zhihe said, 'If there is emptiness to fall into, how could I have relinquished my life?' Weishan (Huiji Zen Master) said, 'Having arrived here, why do you not ask (me)?' Zhihe said, 'Having arrived here, I also do not see a monk to ask.' Weishan (Huiji Zen Master) said, 'Your merit is thin, unable to uphold my school.'
Weishan (Huiji Zen Master) asked Yangshan (Huiji Zen Master's disciple), 'Where do you come from?' Yangshan said, 'From the field.' Weishan (Huiji Zen Master) said, 'Is the rice easy to harvest?' Yangshan said, 'It is easy to harvest.' Weishan (Huiji Zen Master) said, 'Is it green, is it yellow, is it neither green nor yellow?' Yangshan said, 'What is behind the Master?' Weishan (Huiji Zen Master) said, 'Do you see it?' Yangshan picked up a rice stalk and said, 'When did the Master ask about this?' Weishan (Huiji Zen Master) said, 'This is the swan-king selecting milk (a metaphor for being good at discernment).'
Weishan (Huiji Zen Master) asked Yangshan (Huiji Zen Master's disciple), 'Jizi (Yangshan's courtesy name), speak quickly, do not enter the realm of yin (referring to the cycle of birth and death).' Yangshan said, 'I do not establish even belief.' Weishan (Huiji Zen Master) said, 'Do you not establish belief having believed, or do you not establish belief not having believed?' Yangshan said, 'It is just me, I believe in Ananda (Buddha's disciple) even more.' Weishan (Huiji Zen Master) said, 'If that is so, then you are a fixed-nature sravaka (a practitioner attached to the Hinayana).' Yangshan said, 'Even the Buddha cannot see it.'
Weishan (Huiji Zen Master) was sitting, and Yangshan (Huiji Zen Master's disciple) passed in front of the abbot's quarters (the residence of the abbot of the monastery).
過。師云。若是百丈先師。子須吃痛棒始得。云今日事作么生。師云。合取兩片皮有分。云此恩難報。師云。非子不才。老僧年邁。云今日親見百丈師翁。師云。子向甚句中見。云不道見。只是無別。師云。始終作家。
師摘茶次。謂仰山云。終日摘茶。只聞子聲。不見子形。仰撼茶樹。師云。子只得其用。不得其體。云未審和尚如何。師良久。仰云。和尚只得其體。不得其用。師云。放子三十棒。
首山念云。夫為宗師。須具擇法眼。始得。當時不是溈山。便見扶籬摸壁。
瑯瑘覺云。若不是溈山。洎合打破蔡州。
師坐次仰山香嚴侍立。師云。今時總恁么者少。不與么者多。嚴從西過東。仰從東過西。師云。這個因緣。三十年後。擲地作金聲。仰云。須是和尚提唱始得。嚴云。今日亦不少。師云。合取狗口。
師問仰山。即今事且置。自古事作么生。仰叉手近前。師云。猶是即今事。自古事作么生。仰叉手退後而立。師云。你屈我。我屈你。
師問仰山。近日宗門令嗣作么生。云大有人疑著。師云。寂子又作么生。云某甲只管困來閤眼。倦即坐禪。所以未曾說著。師云。到這田地。也難得。云據某甲見處。著此一句。亦不得。師云。子為一人也不得。云自古聖人。盡皆如此
【現代漢語翻譯】 現代漢語譯本：
溈山（Weishan，山名）說：『過了。』 師父說：『如果是百丈（Baizhang，人名）先師，你必須吃痛棒才行。』 學僧說：『今天的事情怎麼樣？』 師父說：『合上兩片皮，你有一份。』 學僧說：『這個恩情難以報答。』 師父說：『不是你不成器，是老僧我年老了。』 學僧說：『今天親眼見到了百丈師翁。』 師父說：『你從哪句話中見到的？』 學僧說：『不是說見到，只是沒有分別。』 師父說：『始終是個行家。』 師父摘茶葉的時候，對仰山（Yangshan，人名）說：『整天摘茶葉，只聽到你的聲音，看不到你的形體。』 仰山搖晃茶樹。 師父說：『你只得到了它的用處，沒有得到它的本體。』 仰山說：『不知道和尚您怎麼樣？』 師父沉默良久。 仰山說：『和尚您只得到了它的本體，沒有得到它的用處。』 師父說：『放你三十棒。』 首山（Shoushan，山名）評論說：『作為宗師，必須具備選擇佛法的眼力，才能做到。當時如果不是溈山，就會扶著籬笆摸著墻壁，什麼也看不清。』 瑯瑘（Langye，山名）覺禪師評論說：『如果不是溈山，恐怕早就打破蔡州（Caizhou，地名）了。』 師父坐著，仰山和香嚴（Xiangyan，人名）侍立在旁。 師父說：『現在像這樣的人少，不像這樣的人多。』 香嚴從西邊走到東邊，仰山從東邊走到西邊。 師父說：『這個因緣，三十年後，擲在地上也會發出金子的聲音。』 仰山說：『必須是和尚您提倡才行。』 香嚴說：『今天也不少。』 師父說：『閉上你們的狗嘴。』 師父問仰山：『現在的事情暫且放下，自古以來的事情怎麼樣？』 仰山合掌走上前。 師父說：『還是現在的事情。自古以來的事情怎麼樣？』 仰山合掌退後站立。 師父說：『你難為我，我難為你。』 師父問仰山：『近日禪宗的繼承人怎麼樣？』 仰山說：『很多人懷疑著。』 師父說：『寂子（Jizi，人名）又怎麼樣？』 仰山說：『我只是困了就閉眼睡覺，累了就坐禪，所以沒有說過什麼。』 師父說：『到了這種地步，也難得。』 仰山說：『依我看來，加上這一句也不行。』 師父說：『你為一個人也不行。』 仰山說：『自古以來的聖人，都是這樣。』
【English Translation】 English version:
Weishan (mountain name) said: 'Passed.' The Master said: 'If it were the late Master Baizhang (person's name), you would have to receive a painful beating.' The monk said: 'What about today's matter?' The Master said: 'Closing the two pieces of skin, you have a share.' The monk said: 'This kindness is difficult to repay.' The Master said: 'It's not that you are not talented, but that I, the old monk, am old.' The monk said: 'Today I personally saw the old Master Baizhang.' The Master said: 'From which sentence did you see it?' The monk said: 'It's not about seeing, it's just that there is no difference.' The Master said: 'Always a master craftsman.' Once, while the Master was picking tea, he said to Yangshan (person's name): 'All day long picking tea, I only hear your voice, but I don't see your form.' Yangshan shook the tea tree. The Master said: 'You only got its use, but you didn't get its essence.' Yangshan said: 'I don't know what the Master is like?' The Master remained silent for a long time. Yangshan said: 'The Master only got its essence, but didn't get its use.' The Master said: 'Give you thirty blows.' Shoushan (mountain name) commented: 'To be a master, one must have the eye to choose the Dharma in order to succeed. If it weren't for Weishan at that time, he would be groping along the fence and touching the wall, unable to see anything clearly.' Langye (mountain name), the Zen master Jue, commented: 'If it weren't for Weishan, I'm afraid he would have already broken Caizhou (place name).' The Master was sitting, with Yangshan and Xiangyan (person's name) standing by his side. The Master said: 'There are few like this nowadays, and many who are not like this.' Xiangyan went from west to east, and Yangshan went from east to west. The Master said: 'This karma, thirty years later, when thrown on the ground, will make the sound of gold.' Yangshan said: 'It must be the Master who advocates it.' Xiangyan said: 'There are not a few today either.' The Master said: 'Shut your dog mouths.' The Master asked Yangshan: 'Let's put aside the present matter for now, what about the matter from ancient times?' Yangshan put his palms together and stepped forward. The Master said: 'It's still the present matter. What about the matter from ancient times?' Yangshan put his palms together and stepped back and stood. The Master said: 'You make it difficult for me, and I make it difficult for you.' The Master asked Yangshan: 'How are the successors of Zen recently?' Yangshan said: 'Many people are doubting.' The Master said: 'What about Jizi (person's name)?' Yangshan said: 'I just close my eyes when I'm sleepy and meditate when I'm tired, so I haven't said anything.' The Master said: 'It's rare to reach this point.' Yangshan said: 'In my opinion, it's not okay to add this sentence either.' The Master said: 'It's not okay for you to do it for one person either.' Yangshan said: 'All the sages from ancient times have been like this.'
。師云。大有人。笑你恁么祗對。云解笑某甲。是某甲同參。師云。出頭作么生。仰繞繩床一匝。師云。裂破古今。
師謂仰山云。有俗弟子。將三束絹來。與我贖鐘子。與世人植福。云俗弟子有絹。與和尚贖鐘。和尚將何酬他。師以杖敲床三下云。我將這個酬他。仰云。若是這個。用作甚麼。師又敲三下云。汝嫌這個。作甚麼。仰云。某不嫌這個。只是大家底。師云。你既知是大家底。何得更就我覓物酬他。云只怪和尚。把大家底行人事。師云。汝不見。達磨大師。從西天來。亦將此物。行人事。汝諸人。儘是受他信物者。
師睡次。仰山來。師便面壁。仰云。某甲是和尚弟子。不用形跡。師作起勢。仰便出去。師召云。寂子。仰回首。師云。聽老僧說個夢。仰作聽勢。師云。為我原看。仰取一盆水。並手巾來。師洗面了。才坐。香嚴進來。師云。我與寂子。適來作一上神通。不同小小。嚴云。某甲雖在下面。一一得知。師云。你試說看。嚴點一碗茶來。師嘆云。二子神通。過於鹙子目連。
師與仰山行次。師指枯樹云。前頭是甚麼。仰云。枯樹子。師卻問耘田翁。翁亦云。枯樹子。師云。這翁子。他后安有五百眾。
師問仰山。妙凈明心。汝作么生會。雲山河大地。日月星辰。師云。汝
【現代漢語翻譯】 現代漢語譯本： 師父說：『肯定有人會嘲笑你這樣回答。』仰山說：『能嘲笑弟子的人，是弟子的同參道友。』師父說：『那你打算怎麼做？』仰山繞著師父的繩床轉了一圈。師父說：『你這是要裂破古今啊！』
師父對仰山說：『有俗家弟子拿了三束絹來，想用來贖鐘子，為世人種福田。』仰山說：『俗家弟子有絹，用來給和尚贖鐘，和尚打算用什麼來酬謝他呢？』師父用拄杖敲了床三下，說：『我用這個酬謝他。』仰山說：『如果是這個，有什麼用呢？』師父又敲了三下，說：『你嫌棄這個，要什麼呢？』仰山說：『弟子不嫌棄這個，只是這是大家的。』師父說：『你既然知道是大家的，為什麼還要向我索取東西來酬謝他呢？』仰山說：『只是奇怪和尚您，把大家的東西拿來行使人情。』師父說：『你沒看見嗎？達磨大師從西天來，也用這個東西來行使人情。你們這些人，都是接受他信物的人。』
師父睡著的時候，仰山來了。師父就面向墻壁。仰山說：『弟子是和尚的弟子，不用拘泥於形式。』師父做出要起來的姿勢，仰山就出去了。師父叫道：『寂子！』仰山回頭。師父說：『我跟你說個夢。』仰山做出聽的樣子。師父說：『你替我解解看。』仰山拿來一盆水和手巾。師父洗完臉，剛坐下，香嚴進來了。師父說：『我跟寂子剛才做了一場神通，非同小可。』香嚴說：『弟子雖然在下面，也一一知曉。』師父說：『你試著說說看。』香嚴點了一碗茶來。師父嘆道：『你們兩個的神通，超過了舍利弗（Śāriputra）和目犍連（Maudgalyāyana）。』
師父和仰山走著，師父指著一棵枯樹說：『前面是什麼？』仰山說：『枯樹。』師父又問耕田的老翁，老翁也說：『枯樹。』師父說：『這老翁，以後會有五百人的僧眾。』
師父問仰山：『妙凈明心，你是怎麼理解的？』仰山說：『山河大地，日月星辰。』師父說：『你
【English Translation】 English version: The master said, 'There will surely be people who laugh at you for answering like that.' Yangshan (name of a disciple) said, 'Whoever can laugh at me is my fellow practitioner.' The master said, 'What will you do then?' Yangshan circled the master's rope bed once. The master said, 'You are tearing apart the past and present!'
The master said to Yangshan, 'A lay disciple brought three bundles of silk to redeem the bell and plant blessings for the world.' Yangshan said, 'The lay disciple has silk to redeem the bell for the monk; what will the monk use to repay him?' The master struck the bed three times with his staff, saying, 'I will use this to repay him.' Yangshan said, 'If it's this, what use is it?' The master struck three more times, saying, 'You dislike this; what do you want?' Yangshan said, 'I don't dislike this, but it belongs to everyone.' The master said, 'Since you know it belongs to everyone, why do you still seek something from me to repay him?' Yangshan said, 'It's just strange that the monk is using what belongs to everyone to do favors.' The master said, 'Didn't you see that Bodhidharma (達磨大師) came from the Western Heaven and also used this thing to do favors? All of you are recipients of his offerings.'
When the master was sleeping, Yangshan came. The master then faced the wall. Yangshan said, 'I am the monk's disciple; there's no need to be formal.' The master made a gesture to get up, and Yangshan left. The master called out, 'Jizi!' Yangshan turned his head. The master said, 'Let me tell you a dream.' Yangshan made a listening gesture. The master said, 'Interpret it for me.' Yangshan brought a basin of water and a towel. After the master washed his face and just sat down, Xiangyan (name of a disciple) came in. The master said, 'Jizi and I just performed a great spiritual feat, not a small one.' Xiangyan said, 'Although I was below, I knew everything.' The master said, 'Try to tell me about it.' Xiangyan brought a bowl of tea. The master sighed, 'The spiritual powers of you two surpass those of Śāriputra (舍利弗) and Maudgalyāyana (目犍連).'
The master and Yangshan were walking, and the master pointed to a withered tree, saying, 'What is that ahead?' Yangshan said, 'A withered tree.' The master then asked an old farmer plowing the field, and the old man also said, 'A withered tree.' The master said, 'This old man will have a sangha of five hundred in the future.'
The master asked Yangshan, 'How do you understand the wondrously pure and bright mind?' Yangshan said, 'Mountains, rivers, the great earth, the sun, moon, and stars.' The master said, 'You'
只得其事。雲和尚適來問甚麼。師云。妙凈明心。仰云。喚作事得么。師云如是如是。
師索門人呈語云。聲色外。與吾相見。
幽州鑒弘長老云。不辭出來。那個人無眼。師云。此語不正。仰山出雲。見取不見底。師云。細如米末。冷如冰霜。仰第二次云。聲色外。誰求相見。師云。只滯聲色。如方木榻地。第三次云。非聲色。師云。汝解不真。第四次云。如兩鏡相照。于中無像。師云。此語正也。我是。汝不是。早立像了也。仰云。某甲精神昏昧。拙於祗對。未審和尚。在百丈師公處。如何呈語。師云。我于先師處。呈語云。如百千明鏡鑑像。光光相涉。剎剎塵塵。各不相借。仰山禮謝。
仰山問。百千萬境一時來。作么生。師云。青不是黃。長不是短。諸法各住本位。非幹我事。仰便作禮。
師坐收足次。指腳謂仰山云。十二時中。承他負載。不可辜他。仰云。昔日給孤園內。也只說這個。師云。未在更道。仰云。寒時與他襪著。也不為分外。
仰山問。和尚百年後。有人問先師法道。如何傳嗣。師云。一粥一飯。云前人不肯又作么生。師云。作家師僧。仰遂作禮。師云。向後錯舉即不可。
師見仰山來。以手捏拳相交。示之。仰作女人拜。師云。如是如是。
師
【現代漢語翻譯】 只得到了表面現象。雲和尚正好來問了什麼？師父說：『妙凈明心（指清凈光明的本心）。』仰山問道：『可以稱作得到了嗎？』師父說：『如是如是（是的，是的）。』
師父讓門人呈上偈語說：『在聲色之外，與我相見。』
幽州鑒弘長老說：『不辭出來，那個人沒有眼睛。』師父說：『這句話不正。』仰山出來說：『只見到不見底的。』師父說：『細如米末，冷如冰霜。』仰山第二次說：『在聲色之外，誰求相見？』師父說：『只是執著于聲色，如同方形木頭壓在地上。』第三次說：『非聲色。』師父說：『你的理解不真。』第四次說：『如同兩面鏡子互相照耀，其中沒有影像。』師父說：『這句話正確。我是這樣，你不是這樣。你早就立了影像了。』仰山說：『我精神昏昧，不善於應對。不知道和尚您在百丈師公（指百丈懷海禪師）那裡，是如何呈偈語的？』師父說：『我在先師那裡，呈偈語說：如同百千明鏡照鑒影像，光光相互涉入，剎剎塵塵，各自不相借用。』仰山禮拜感謝。
仰山問道：『百千萬境一時到來，怎麼辦？』師父說：『青不是黃，長不是短，諸法各自安住于本位，與我無關。』仰山便作禮。
師父坐著收回腳的時候，指著腳對仰山說：『十二時中（指一天二十四小時），承受它的負載，不可辜負它。』仰山說：『昔日給孤園內（指祇樹給孤獨園），也只是說這個。』師父說：『還未說到更深處。』仰山說：『寒冷時給它穿上襪子，也不算過分。』
仰山問道：『和尚百年之後，有人問先師的法道，如何傳承？』師父說：『一粥一飯。』仰山說：『前人不肯，又怎麼辦？』師父說：『作家師僧（指真正的禪師）。』仰山於是作禮。師父說：『向後錯誤引用就不可以了。』
師父看見仰山來，用手捏拳相交，給他看。仰山作女人拜。師父說：『如是如是（是的，是的）。』
師父
【English Translation】 English version: Only getting the surface of the matter. The monk Yun happened to come and asked what? The master said, 'Myo-jo-myo-shin (妙凈明心) (referring to the pure and bright original mind).' Yangshan (仰山) asked, 'Can it be called getting it?' The master said, 'Thus, thus (如是如是) (yes, yes).'
The master asked his disciples to present a verse, saying, 'Outside of sound and form, meet with me.'
Elder Jianhong (鑒弘) of Youzhou (幽州) said, 'Not hesitating to come out, that person has no eyes.' The master said, 'This saying is not correct.' Yangshan came out and said, 'Only seeing the bottomless.' The master said, 'As fine as rice powder, as cold as ice and frost.' Yangshan said for the second time, 'Outside of sound and form, who seeks to meet?' The master said, 'Just clinging to sound and form, like a square wooden board on the ground.' The third time he said, 'Not sound and form.' The master said, 'Your understanding is not genuine.' The fourth time he said, 'Like two mirrors reflecting each other, there is no image in between.' The master said, 'This saying is correct. I am like this, you are not. You have already established an image.' Yangshan said, 'My spirit is dim and I am not good at responding. I don't know how the master presented verses at Master Baizhang's (百丈) (referring to Zen Master Baizhang Huaihai (百丈懷海)) place?' The master said, 'At my former teacher's place, I presented a verse saying: Like hundreds of thousands of bright mirrors reflecting images, light interpenetrates light, realm interpenetrates realm, each not borrowing from the other.' Yangshan bowed and thanked him.
Yangshan asked, 'When hundreds of thousands of realms come at once, what to do?' The master said, 'Blue is not yellow, long is not short, all dharmas abide in their own positions, it is none of my business.' Yangshan then bowed.
The master sat down and retracted his feet, pointing to his feet and saying to Yangshan, 'Throughout the twelve hours (十二時中) (referring to twenty-four hours a day), bearing its burden, one must not fail it.' Yangshan said, 'In the past, in Givelord Garden (給孤園) (referring to Jetavana Anathapindika-arama (祇樹給孤獨園)), it was only said this.' The master said, 'It has not yet reached the deeper meaning.' Yangshan said, 'Putting socks on it when it's cold is not excessive either.'
Yangshan asked, 'After the master's passing, if someone asks about the former teacher's Dharma path, how is it transmitted?' The master said, 'One bowl of congee, one meal of rice.' Yangshan said, 'If the former person is unwilling, what to do?' The master said, 'A masterly monk (作家師僧) (referring to a true Zen master).' Yangshan then bowed. The master said, 'It is not permissible to quote incorrectly afterwards.'
The master saw Yangshan coming, made a fist with his hand and crossed it, showing it to him. Yangshan made a woman's bow. The master said, 'Thus, thus (如是如是) (yes, yes).'
The master
坐次。仰山香嚴侍立。師云。過去未來。與現在佛。佛佛同宣。人人得個解脫之路。云如何是人人解脫之路。
師顧香嚴云。寂子借問。何不對他。嚴云。若問過去未來並現在。某甲卻有個祗對。師云。汝作么生祇對。嚴珍重便出。
師卻問仰山。他恁么祗對。還契子意么。師云。不契惠寂意。師云。子又作么生。仰亦珍重便出。師呵呵大笑云。如水乳合。
師問仰山。涅槃經四十二卷。多少佛說。多少魔說。仰云。總是魔說。師云。已后無人奈子何。仰云。某甲只是一期之事。行履在甚麼處。師云。只貴子眼正。不說子行履處。
師問仰山。天寒人寒。云大家在這裡。師云。何不直說。云適來也不曲。
師見仰山香嚴作餅次。師云。百丈先師親得這個道理。仰顧香嚴云。誰人答得此話。師云。有一人答得。仰云誰。師指水牯牛。云道道。仰取草一束。嚴取水一桶來。放牛前牛才吃。師云。與么與么。不與么不與么。二人俱作禮。師云。或時明。或時暗。
師問道吾。甚處來。吾云看病來。師云。有幾人病。吾云。有病底。有不病底。師云。不病底。莫是智頭陀么。吾云。病與不病。總不干他事。速道速道。師云。道得也與他沒交涉。
師問云巖。聞汝右藥山。是否。云
【現代漢語翻譯】 現代漢語譯本： 仰山（Yangshan）和香嚴（Xiangyan）侍立在旁。溈山（Wei Shan）說：『過去、未來和現在的諸佛，佛佛都在宣說，人人都能得到解脫的道路。』（溈山）問道：『如何是人人解脫的道路？』 溈山看著香嚴說：『寂子（Jizi，指仰山）問你，為何不回答他？』香嚴說：『如果問過去、未來和現在，我倒有個回答。』溈山說：『你如何回答？』香嚴行了個珍重禮便出去了。 溈山回頭問仰山：『他那樣回答，契合你的意思嗎？』仰山說：『不契合惠寂（Huiji，指仰山自己）的意思。』溈山說：『你又如何？』仰山也行了個珍重禮便出去了。溈山呵呵大笑說：『如水乳交融。』 溈山問仰山：『《涅槃經》（Nirvana Sutra）四十二卷，多少是佛說的，多少是魔說的？』仰山說：『都是魔說的。』溈山說：『以後沒人能奈何你了。』仰山說：『我只是一期之事，行履在什麼地方？』溈山說：『只貴你眼光正，不說你行履處。』 溈山問仰山：『天寒人寒，說大家在這裡。』溈山說：『為何不直說？』仰山說：『剛才也不曲折。』 溈山看見仰山和香嚴在做餅。溈山說：『百丈（Baizhang）先師親自體會了這個道理。』仰山看著香嚴說：『誰人能回答這句話？』溈山說：『有一個人能回答。』仰山問：『誰？』溈山指著水牯牛說：『道道（說說看）。』仰山取來一束草，香嚴取來一桶水，放在牛前，牛才吃。溈山說：『與么與么（這樣這樣），不與么不與么（不這樣不這樣）。』二人都作禮。溈山說：『或時明，或時暗。』 溈山問道吾（Daowu）：『從哪裡來？』道吾說：『看病來。』溈山說：『有幾人病？』道吾說：『有病的人，有不病的人。』溈山說：『不病的人，莫非是智頭陀（Zhi Toutuo）嗎？』道吾說：『病與不病，總不關他的事。快說快說。』溈山說：『說得也與他沒交涉。』 溈山問云巖（Yunyan）：『聽說你右藥山（Yaoshan），是否？』云巖說：
【English Translation】 English version: Yangshan (Yangshan) and Xiangyan (Xiangyan) were standing in attendance. Wei Shan (Wei Shan) said, 'The Buddhas of the past, future, and present, all Buddhas proclaim the same thing, that everyone can attain the path to liberation.' (Wei Shan) asked, 'What is the path to liberation for everyone?' Wei Shan looked at Xiangyan and said, 'Jizi (Jizi, referring to Yangshan) is asking you, why don't you answer him?' Xiangyan said, 'If asked about the past, future, and present, I would have an answer.' Wei Shan said, 'How would you answer?' Xiangyan made a gesture of respect and left. Wei Shan turned to ask Yangshan, 'Does his answer accord with your meaning?' Yangshan said, 'It does not accord with Huiji's (Huiji, referring to Yangshan himself) meaning.' Wei Shan said, 'What about you?' Yangshan also made a gesture of respect and left. Wei Shan laughed heartily and said, 'Like water and milk blended together.' Wei Shan asked Yangshan, 'In the forty-two chapters of the Nirvana Sutra (Nirvana Sutra), how much was spoken by the Buddha, and how much by demons?' Yangshan said, 'All of it was spoken by demons.' Wei Shan said, 'After this, no one will be able to do anything to you.' Yangshan said, 'I am only concerned with the matter at hand; where does my conduct lie?' Wei Shan said, 'I only value the correctness of your vision; I do not speak of where your conduct lies.' Wei Shan asked Yangshan, 'It is cold, and people are cold, saying that everyone is here.' Wei Shan said, 'Why not speak directly?' Yangshan said, 'Just now, it was not circuitous either.' Wei Shan saw Yangshan and Xiangyan making cakes. Wei Shan said, 'The late teacher Baizhang (Baizhang) personally realized this principle.' Yangshan looked at Xiangyan and said, 'Who can answer this question?' Wei Shan said, 'There is one person who can answer.' Yangshan asked, 'Who?' Wei Shan pointed to the water buffalo and said, 'Speak, speak (Daodao).' Yangshan brought a bundle of grass, and Xiangyan brought a bucket of water, placing them before the buffalo, which then ate. Wei Shan said, 'Thus, thus (Yumeya Yumeya), not thus, not thus (Bu Yumeya Bu Yumeya).' Both of them bowed. Wei Shan said, 'Sometimes clear, sometimes dark.' Wei Shan asked Daowu (Daowu), 'Where do you come from?' Daowu said, 'I come from visiting the sick.' Wei Shan said, 'How many people are sick?' Daowu said, 'Some are sick, and some are not sick.' Wei Shan said, 'Those who are not sick, could it be Zhi Toutuo (Zhi Toutuo)?' Daowu said, 'Sickness or non-sickness, it is none of his business. Speak quickly, speak quickly.' Wei Shan said, 'Even if you speak, it has nothing to do with him.' Wei Shan asked Yunyan (Yunyan), 'I heard you were to the right of Yaoshan (Yaoshan), is that so?' Yunyan said:
是。師云。如何是藥山大人相。巖云。涅槃後有。師云。如何是涅槃後有。巖云。水灑不著。
巖卻問師。未審百丈大人相。如何。師云。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下觜處。
師問云巖。菩提以何為座。云以無為為座。巖卻問師。師云。以諸法空為座。
又問道吾。吾云。坐也聽他坐。臥也聽他臥。有一人。不坐不臥。速道速道。師休去。
師舉如意。復作此相<
師泥壁次。李軍容具公裳。直至師背後。端簡而立。師回首見。側泥盤。作接泥勢。李轉笏。作進泥勢。師擲下泥盤。與軍容。歸方丈。
后巖頭聞得云。噫。佛法。淡薄。大小溈山。泥壁也不了。
師喚院主。主應諾。師云。我喚院主。你來作甚麼。院主無對。
師坐法堂。庫頭打木魚。火頭擲下火抄。拊掌呵呵大笑。師云。眾中也有恁么人。遂喚來問。你作么生。頭云。某甲不吃粥。肚飢。所以歡喜。師乃點頭。
東使云。當時溈山會裡。無此人。
臥龍云。當時溈
【現代漢語翻譯】 現代漢語譯本： 師父說：『什麼是藥山（Yaoshan）大人相？』巖頭（Yantou）說：『涅槃（Nirvana，佛教術語，指解脫后的境界）後有。』師父說：『什麼是涅槃後有？』巖頭說：『水灑不著。』
巖頭反問師父：『請問百丈（Baizhang）大人相如何？』師父說：『巍巍堂堂，煒煒煌煌，聲前非聲，色后非色。蚊子上鐵牛，無汝下觜處。』
師父問云巖（Yunyan）：『菩提（Bodhi，佛教術語，指覺悟）以何為座？』云巖說：『以無為為座。』云巖反問師父，師父說：『以諸法空為座。』
又問（師父）道吾（Daowu），道吾說：『坐也聽他坐，臥也聽他臥。有一人，不坐不臥，速道速道。』師父休去。
師父舉起如意，又作出這個姿勢，說：『有人說得對，便得此如意。道道。』當時有個僧人出來說：『此如意，本不是和尚底。』師父說：『得而無用。』有個僧人說：『設與某甲，亦無著處。』
師父在泥墻，李軍容穿著官服，一直到師父背後，拿著笏板站立。師父回頭看見，側著泥盤，作出接泥的姿勢。李軍容轉動笏板，作出進泥的姿勢。師父扔下泥盤，給了軍容，回方丈去了。
後來巖頭聽說了，說：『噫！佛法淡薄。大小溈山（Weishan），泥墻也不了。』
師父叫院主，院主答應。師父說：『我叫院主，你來作甚麼？』院主無言以對。
師父坐在法堂，庫頭敲木魚，火頭扔下火抄，拍手呵呵大笑。師父說：『眾中也有恁么人。』於是叫他來問：『你作么生？』火頭說：『某甲不吃粥，肚飢，所以歡喜。』師父於是點頭。
東使說：『當時溈山會裡，無此人。』
臥龍說：『當時溈
【English Translation】 English version: The master said, 'What is the appearance of Great Man Yaoshan (Yaoshan, a Buddhist monk)?' Yantou (Yantou, a Buddhist monk) said, 'After Nirvana (Nirvana, a Buddhist term referring to the state of liberation).' The master said, 'What is after Nirvana?' Yantou said, 'Water cannot stick to it.'
Yantou then asked the master, 'May I ask, what is the appearance of Great Man Baizhang (Baizhang, a Buddhist monk)?' The master said, 'Majestic and dignified, brilliant and radiant, before sound is not sound, after form is not form. A mosquito lands on an iron ox, there is no place for you to put your mouth.'
The master asked Yunyan (Yunyan, a Buddhist monk), 'What does Bodhi (Bodhi, a Buddhist term referring to enlightenment) take as its seat?' Yunyan said, 'It takes non-being as its seat.' Yunyan then asked the master, and the master said, 'It takes the emptiness of all dharmas as its seat.'
Then (the master) asked Daowu (Daowu, a Buddhist monk), Daowu said, 'Let him sit when he sits, let him lie down when he lies down. There is a person who neither sits nor lies down, speak quickly, speak quickly.' The master left it at that.
The master raised a 'ruyi' (Ruyi, a scepter-like ornament) and made this gesture, saying, 'Whoever can say it correctly will get this 'ruyi'. Speak, speak.' At that time, a monk came out and said, 'This 'ruyi' was originally not the abbot's.' The master said, 'Having it is useless.' A monk said, 'Even if it were given to me, I would have no place to put it.'
The master was plastering a wall, and Li Junrong (Li Junrong, a military officer) in full official attire came directly behind the master, holding his tablet and standing there. The master turned his head and saw him, tilting the mud tray and making a gesture of receiving mud. Li Junrong turned his tablet, making a gesture of offering mud. The master threw down the mud tray, gave it to Junrong, and returned to his room.
Later, Yantou heard about it and said, 'Alas! The Buddha-dharma is weak. The great Weishan (Weishan, a Buddhist monastery) cannot even finish plastering a wall.'
The master called the head of the monastery, and the head responded. The master said, 'I called the head of the monastery, what did you come for?' The head of the monastery had no reply.
The master sat in the Dharma hall, the head of the storehouse was hitting the wooden fish, and the cook threw down the fire tongs, clapping his hands and laughing loudly. The master said, 'There is such a person in the assembly.' So he called him over and asked, 'What are you doing?' The cook said, 'I didn't eat porridge, I'm hungry, so I'm happy.' The master then nodded.
The Eastern Envoy said, 'At that time, there was no such person in the Weishan assembly.'
Wolong said, 'At that time, Wei
山會裡。有此人。
劉鐵磨來。師云。老牸牛。汝來也。磨云。來日臺山。大會齋。師還去也無。師放身便臥。磨便出去。
雪竇頌云。曾騎鐵馬入重城。來下傳聞六國清猶握金鞭問歸客。夜深誰共禦街行。
僧問。如何是道。師云。無心是道。云某甲不會。師云。會取那不會底。云如何是不會底。師云。只是你。不是別人。
師復云。今時人。但直下會取不會底。正是汝心。正是汝佛。若向外得一知一解。將為禪道。且沒交涉。名運糞入。不名運糞出。污汝心田。所以云。不是道。
僧問。如何是祖師西來意。師豎起拂子。
後有僧。到王常侍處。舉前話。王云。彼中兄弟。如何商量。僧云。借色明心。附物顯理。王云。不是這個道理。上座快歸溈山去。某甲寄一封書。與和尚。僧得書。馳上師。師開書。見一圓相。相中書日字。師云。誰知千里外。有個知音。
仰山侍立。乃云。雖然如是。也只是個俗漢。師云。子又作么生。仰作圓相。于中書日字。以腳抹卻。師乃大笑。
僧問。從上諸聖。直至如今。意旨如何。師云。目前是甚麼物。僧云。莫只這便是么。師云。阿那個。云適來祇對者。師云。你擬那個去。莫生事。
筠州黃檗希運禪師(凡一十五)
【現代漢語翻譯】 現代漢語譯本 山會裡，有這麼一個人。 劉鐵磨來了，溈山禪師說：『你這老母牛，你來了啊。』劉鐵磨說：『來日臺山將舉行盛大的齋會，禪師您也去嗎？』溈山禪師隨即躺下。劉鐵磨便離開了。 雪竇禪師頌道：『曾經騎著鐵馬進入重城，傳來訊息說六國已經安定清平。仍然握著金鞭詢問歸來的客人，夜深了，有誰一同在御街上行走？』 有僧人問：『什麼是道？』溈山禪師說：『無心就是道。』僧人說：『弟子不明白。』溈山禪師說：『領會那個不明白的。』僧人說：『如何是不明白的？』溈山禪師說：『就是你，不是別人。』 溈山禪師又說：『現在的人，只要直接領會那個不明白的，那就是你的心，那就是你的佛。如果向外尋求一知半解，並將其當作禪道，那就完全沒有關係。這叫做運糞入，不叫做運糞出，污染你的心田。所以說，這不是道。』 有僧人問：『什麼是祖師西來意？』溈山禪師豎起拂子。 後來有個僧人，到王常侍那裡，提起之前的話。王常侍說：『溈山禪師那裡的兄弟們，如何商量這件事？』僧人說：『借色明心，附物顯理。』王常侍說：『不是這個道理。上座您快回溈山去吧，我寄一封信給溈山禪師。』僧人得到信，飛奔去見溈山禪師。溈山禪師打開信，看到一個圓相，圓相中寫著『日』字。溈山禪師說：『誰知道千里之外，有個知音。』 仰山（Yangshan）侍立在旁，於是說：『雖然如此，也只是個俗漢。』溈山禪師說：『你又怎麼做？』仰山畫了個圓相，在其中寫了個『日』字，然後用腳抹去。溈山禪師於是大笑。 有僧人問：『從上古的諸位聖人，直到如今，他們的意旨如何？』溈山禪師說：『目前是什麼東西？』僧人說：『莫非就是這個嗎？』溈山禪師說：『哪個？』僧人說：『剛才回答的那個。』溈山禪師說：『你打算拿那個做什麼去？不要惹事。』 筠州黃檗希運禪師(Yunzhou Huangbo Xiyun Chanshi)（共十五則）
【English Translation】 English version At Shanhui, there was such a person. When Liu Tiemo (Liu Tiemo, literally 'Iron Grinder Liu', a lay practitioner) arrived, the Master (Weishan) said, 'Old mother cow, you've come!' Tiemo said, 'The grand vegetarian feast will be held at Mount Tai (Mount Tai, a sacred mountain in Shandong) on the coming day. Will the Master also go?' The Master then lay down. Tiemo then left. Xuedou (Xuedou, a Zen master) praised, 'Once riding an iron horse into the heavily guarded city, news came that the six states were peaceful and clear. Still holding the golden whip, asking the returning traveler, who walks together on the imperial street in the deep night?' A monk asked, 'What is the Dao (the Way)?' The Master said, 'No-mind is the Dao.' The monk said, 'This disciple does not understand.' The Master said, 'Comprehend that which does not understand.' The monk said, 'What is that which does not understand?' The Master said, 'It is just you, not someone else.' The Master further said, 'People nowadays, just directly comprehend that which does not understand, that is precisely your mind, that is precisely your Buddha. If you seek one understanding or half an understanding externally, and take it as the Zen Dao, then it is completely irrelevant. This is called carrying manure in, not called carrying manure out, polluting your mind-field. Therefore, it is said, this is not the Dao.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master raised his whisk. Later, a monk went to Wang Changshi (Wang Changshi, a government official) and mentioned the previous conversation. Wang said, 'How do the brothers there at Weishan (Weishan, name of the mountain where the monastery is located) discuss this matter?' The monk said, 'Using form to illuminate mind, relying on things to reveal principle.' Wang said, 'This is not the principle. Venerable monk, quickly return to Weishan. I will send a letter to the Master.' The monk received the letter and hurried to the Master. The Master opened the letter and saw a circle, with the character 'sun' written inside. The Master said, 'Who knew that thousands of miles away, there is a kindred spirit.' Yangshan (Yangshan, a disciple of Weishan) was standing in attendance, and then said, 'Although it is like this, it is still just a layman.' The Master said, 'What do you do?' Yangshan drew a circle, wrote the character 'sun' inside, and then wiped it away with his foot. The Master then laughed loudly. A monk asked, 'From all the sages of the past, up until now, what is their intention?' The Master said, 'What is this thing before your eyes?' The monk said, 'Could it just be this?' The Master said, 'Which one?' The monk said, 'The one who just answered.' The Master said, 'What do you intend to do with that? Don't cause trouble.' Chan Master Xiyun (Xiyun, personal name) of Huangbo (Huangbo, name of the temple) in Yunzhou (Yunzhou, a prefecture in ancient China) (Total of fifteen)
福州人也。師初到洛京。行乞。吟添缽聲。有一嫗。出棘扉間云。太無厭生。師云。汝猶未施。責我無厭。何耶。嫗笑而掩扉。師異之。進而與語。多所發藥。須臾辭去。嫗告之曰。可往南昌。見馬大師去。
師至南昌。大師已遷寂。聞塔于石門。遂往瞻禮。時大智禪師。廬于塔傍。師序其遠來之意。愿聞平日得力句。百丈乃舉。我再參馬大師。侍立次。大師顧繩床角拂子。我問即此用。離此用。大師云。汝他后。開兩片皮。將何為人。我取拂子。豎起。大師云。即此用。離此用。我掛拂子舊處。被大師。震威一喝。我直得三日耳聾。師聞是語。不覺吐舌。丈云。子已后莫承嗣馬大師去否。師云。不然。今日因師舉。得見馬祖大機之用。且不識馬祖。若嗣馬祖。已后喪我兒孫。丈云。見與師齊減師半德。子甚有超師之作。
百丈問師。甚處來。師云。大雄山下。采菌子來。丈云。還見大蟲么。師作大蟲聲。丈拈斧作斫勢。師與丈一掌。丈吟吟而笑。
即歸上堂云。大雄山下。有一大蟲。汝等諸人。也須好看。百丈老漢。今日親遭一口。
后溈山舉問仰山。仰云。和尚作么生。溈云。百丈當時合與一斧斫殺。因甚到如此。仰云。不然。溈云。子又作么生。仰云。百丈只會騎虎頭。不解
【現代漢語翻譯】 現代漢語譯本： （這位禪師是）福州人。禪師最初來到洛陽，以行乞為生。他吟唱著敲缽的聲音。有一位老婦人，從荊棘編成的門後走出來說：『你真是太貪得無厭了。』禪師說：『你還沒有施捨，就責備我貪得無厭，這是為什麼呢？』老婦人笑著關上了門。禪師覺得她很特別，於是上前與她交談，（老婦人）說出了很多重要的道理。不久禪師告辭離去，老婦人告訴他說：『你可以去南昌，拜見馬大師（Mazu，指馬祖道一）去。』 禪師到達南昌時，馬大師已經圓寂了，聽說他的塔在石門，於是前去瞻仰禮拜。當時大智禪師住在塔的旁邊。禪師說明了自己遠道而來的意思，希望能聽到（大智禪師）平日裡得力的語句。百丈（Baizhang，指懷海禪師）於是舉例說：『我再次參拜馬大師時，侍立在一旁。大師看著繩床角的拂塵，我問：『即此用（就是這個用處）？離此用（離開這個用處）？』大師說：『你以後，開兩片皮（指說法），將用什麼來教化人？』我拿起拂塵，豎起來。大師說：『即此用？離此用？』我把拂塵掛回原來的地方，被大師震威一喝，我當時嚇得三日耳聾。』禪師聽到這些話，不禁吐了吐舌頭。百丈說：『你以後莫非要繼承馬大師的衣缽？』禪師說：『不是的。今天因為您舉的例子，我才得以見到馬祖大機（Mazu's great function）的妙用，而且我還不認識馬祖，如果繼承馬祖的衣缽，以後會斷送我的兒孫。』百丈說：『見解與老師相同，就減少了老師一半的德行。你很有超越老師的作為。』 百丈問禪師：『從哪裡來？』禪師說：『大雄山下，采蘑菇來。』百丈說：『還見到老虎了嗎？』禪師學老虎叫了一聲。百丈拿起斧頭作砍的姿勢。禪師打了百丈一掌。百丈哼哼地笑著。 （百丈）隨即回到法堂上說：『大雄山下，有一隻老虎，你們這些人，也要好好地看護。百丈老漢，今天親身遭了它一口。』 後來溈山（Weishan，指靈祐禪師）舉這個例子問仰山（Yangshan，指慧寂禪師）。仰山說：『和尚您怎麼看？』溈山說：『百丈當時應該用斧頭砍死它。為什麼會到如此地步？』仰山說：『不是這樣的。』溈山說：『你又怎麼看？』仰山說：『百丈只會騎虎頭，不解（如何是好）。』
【English Translation】 English version: (This Chan master) was a native of Fuzhou. The master initially arrived in Luoyang, making a living by begging. He chanted the sound of tapping his alms bowl. An old woman came out from behind a thorny door and said, 'You are truly too greedy.' The master said, 'You have not yet given alms, yet you accuse me of being greedy, why is that?' The old woman smiled and closed the door. The master found her to be unusual, so he went forward to speak with her, (and the old woman) spoke many important truths. Soon after, the master bid farewell and departed, the old woman told him, 'You can go to Nanchang and pay respects to Master Mazu (Mazu, referring to Mazu Daoyi).' When the master arrived in Nanchang, Master Mazu had already passed away. Hearing that his pagoda was in Shimen, he went to pay respects and worship. At that time, Chan Master Dazhi was living next to the pagoda. The master explained his intention of coming from afar, hoping to hear (Chan Master Dazhi's) usual effective sayings. Baizhang (Baizhang, referring to Huaihai Chan Master) then gave an example: 'When I once again visited Master Mazu, I stood by his side. The master looked at the duster on the corner of the rope bed, and I asked: 'Is it 'just this use' (is this its only use)? Or 'apart from this use' (is there a use beyond this)?' The master said, 'In the future, when you open your two flaps of skin (referring to preaching), what will you use to teach people?' I picked up the duster and held it up. The master said, 'Is it 'just this use'? Or 'apart from this use'?' I hung the duster back in its original place, and was met with a thunderous shout from the master, which startled me so much that I was deaf for three days.' Upon hearing these words, the master couldn't help but stick out his tongue. Baizhang said, 'Are you perhaps going to inherit Master Mazu's mantle in the future?' The master said, 'No. Today, because of the example you gave, I was able to see the wonderful function of Mazu's great mechanism (Mazu's great function), and I do not yet know Mazu, if I were to inherit Mazu's mantle, I would ruin my descendants in the future.' Baizhang said, 'Having the same understanding as the teacher diminishes half of the teacher's virtue. You have the potential to surpass your teacher.' Baizhang asked the master, 'Where do you come from?' The master said, 'From below Mount Daxiong, gathering mushrooms.' Baizhang said, 'Did you see any tigers?' The master made the sound of a tiger roaring. Baizhang picked up an axe and made a chopping motion. The master slapped Baizhang. Baizhang chuckled and smiled. (Baizhang) then returned to the Dharma hall and said, 'Below Mount Daxiong, there is a tiger, all of you must be careful. This old man Baizhang, today personally suffered a bite from it.' Later, Weishan (Weishan, referring to Lingyou Chan Master) used this example to ask Yangshan (Yangshan, referring to Huiji Chan Master). Yangshan said, 'How does the abbot see it?' Weishan said, 'Baizhang should have killed it with an axe at that time. Why did it come to this?' Yangshan said, 'It's not like that.' Weishan said, 'How do you see it then?' Yangshan said, 'Baizhang only knows how to ride the tiger's head, but doesn't understand (what to do).'
把虎尾。溈云。子有險崖之句。
師普請開田次。丈問。運阇梨開田不易。師云。隨眾作務。丈云。有煩道用。師云。爭敢辭勞。丈云。開得多少田。師將钁筑地三下。丈便喝。師掩耳而去。
師問百丈。從上宗乘。如何指示於人。丈據坐。師云。後代兒孫。將何傳授。丈云。我將謂。你是個人。便起去。
云峰悅云。百丈老人。憐兒不覺丑。雖然如是。盡法無民。
南泉問師。如許大身材。戴個些兒大笠子。師云。三千大千世界。總在里許。泉云。王老師聻。師戴笠便行。
師在南泉。為首座。一日捧缽。向泉位上坐。泉入堂。見乃問。長老甚年中行道。師云。威音王已前。泉云。猶是王老師兒孫在。下去。師便過第二位坐。泉休去。
溈山云。欺敵者亡。仰山云。不然。須知黃檗有陷虎之機。溈山云。子見處。得恁么長。
雪竇云。王老師。只見錐頭利。我當時若作南泉。待他道威音王已前。即便於第二位坐。令黃檗一生起不得。雖然如是。也須救取南泉。
云峰悅云。叢林中。多有商量。或云。黃檗有陷虎之機。南泉有殺虎之威。若作與么說話。誠實苦哉。殊不知。這老賊。有年無德。吃飯坐處。也不依本分。若是云峰門下。說甚麼威音王已前。王老師更大
【現代漢語翻譯】 現代漢語譯本： 『把虎尾』（比喻非常危險的境地）。溈山（Weishan）說，黃檗（Huangbo）有險峻高崖一般的語句。
黃檗禪師帶領大眾開墾田地時，百丈（Baizhang）問：『運阇梨（Yun Dazhali，對禪師的尊稱）開墾田地不容易啊。』黃檗說：『隨同大家一起勞作。』百丈說：『真是煩勞您了。』黃檗說：『怎敢推辭辛勞。』百丈問：『開了多少田地？』黃檗拿起鋤頭筑地三下。百丈便大喝一聲。黃檗捂著耳朵離開了。
黃檗問百丈：『從上以來宗門的宗旨，如何指示於人？』百丈端坐不動。黃檗說：『後代的兒孫，將用什麼來傳授？』百丈說：『我還以為，你是個可造就的人。』便起身離開了。
云峰悅（Yunfeng Yue）說：『百丈老和尚，憐愛兒子不覺得他醜陋。雖然如此，儘是方法而沒有人。』
南泉（Nanquan）問黃檗：『這麼大的身材，戴這麼小的斗笠。』黃檗說：『三千大千世界，都在這裡面。』南泉說：『王老師（Wang laoshi，對黃檗的稱呼）呢？』黃檗戴著斗笠便走了。
黃檗在南泉處，擔任首座。一日，捧著缽，在南泉的位置上坐下。南泉進入禪堂，看見后便問：『長老哪一年開始修道的？』黃檗說：『威音王（Weiyin Wang，古佛名）以前。』南泉說：『仍然是王老師的子孫。下去！』黃檗便到第二位坐下。南泉便離開了。
溈山說：『欺騙敵人的人會滅亡。』仰山（Yangshan）說：『不然。須知黃檗有設陷阱捕捉老虎的機智。』溈山說：『你的見解，竟然如此深遠。』
雪竇（Xuedou）說：『王老師，只見錐子的尖利。我當時如果作為南泉，等他說『威音王以前』，就立刻到第二位坐下，讓黃檗一輩子都起不來。雖然如此，也必須救出南泉。』
云峰悅說：『叢林中，多有商量。或者說，黃檗有設陷阱捕捉老虎的機智，南泉有殺死老虎的威猛。如果這樣說話，真是太苦了。殊不知，這個老賊，有年齡而無德行，吃飯坐臥，也不按照本分。如果是云峰門下，說什麼威音王以前，王老師更大。』
【English Translation】 English version: 'Holding the tiger's tail' (a metaphor for a very dangerous situation). Weishan said, Huangbo has phrases like a dangerous cliff.
When Master Huangbo was leading the community in cultivating fields, Baizhang asked: 'Yun Dazhali (a respectful term for a Zen master), it's not easy to cultivate fields.' Huangbo said: 'I'm working with everyone.' Baizhang said: 'It's really troubling you.' Huangbo said: 'How dare I refuse to work hard.' Baizhang asked: 'How much land has been cultivated?' Huangbo took the hoe and struck the ground three times. Baizhang then shouted loudly. Huangbo covered his ears and left.
Huangbo asked Baizhang: 'From the beginning, what is the principle of the sect, how should it be shown to people?' Baizhang sat still. Huangbo said: 'What will future generations use to transmit it?' Baizhang said: 'I thought you were a promising person.' Then he got up and left.
Yunfeng Yue said: 'Old Master Baizhang, loving his son, doesn't find him ugly. Although it is like this, it's all methods and no people.'
Nanquan asked Huangbo: 'Such a large body, wearing such a small bamboo hat.' Huangbo said: 'The three thousand great thousand worlds are all in here.' Nanquan said: 'What about Teacher Wang (Wang laoshi, a term for Huangbo)?' Huangbo put on his hat and left.
Huangbo was the head seat at Nanquan's place. One day, holding his bowl, he sat in Nanquan's seat. Nanquan entered the hall, saw this, and asked: 'Elder, in what year did you begin practicing the Way?' Huangbo said: 'Before Weiyin Wang (an ancient Buddha's name).' Nanquan said: 'Still Teacher Wang's descendants. Get down!' Huangbo then went to the second seat and sat down. Nanquan then left.
Weishan said: 'He who deceives the enemy will perish.' Yangshan said: 'Not so. You must know that Huangbo has the wit to trap a tiger.' Weishan said: 'Your understanding is so profound.'
Xuedou said: 'Teacher Wang, only sees the sharpness of the awl's point. If I were Nanquan at that time, when he said 'Before Weiyin Wang,' I would immediately go to the second seat and sit down, so that Huangbo would never be able to get up for the rest of his life. Even so, it is also necessary to rescue Nanquan.'
Yunfeng Yue said: 'In the monastic community, there is much discussion. Some say that Huangbo has the wit to trap a tiger, and Nanquan has the power to kill a tiger. If you speak like this, it is truly bitter. You don't know that this old thief has age but no virtue, and his eating and sitting do not follow his proper role. If it were under Yunfeng's teaching, what would you say about before Weiyin Wang, Teacher Wang is even greater.'
。直須吃棒了趁出。
南泉問師。定慧等學。明見佛性。此理如何。師云。十二時中。不依倚一物。始得。泉云。莫是長老見處么。師云。不敢。泉云。漿水錢且置。草鞋錢。教甚麼人還。師休去。
溈山問仰山云。莫是黃檗。構他南泉不得么。仰云。不然。須知黃檗有陷虎之機。溈山云。子見處。得恁么長 保福展云。若無溈仰。埋沒他黃檗。
五祖戒云。仰山大似為蛇𦘕足。
南泉問師。黃金為城。白銀為壁。是甚麼人居止處。師云。聖人居止處。泉云。更有一人。居何國土。師近前叉手而立。泉云。道不得。何不請王老師道。師云。更有一人。居何國土。泉云。可惜許。
南泉問師。甚麼處去。師云。擇菜去。泉云。將甚麼擇。師豎起刀子。泉云。汝只解作賓。不解作主。師以刀子。點三下。
示眾云。汝等諸人。儘是噇酒糟漢。恁么行腳。何處有今日。還知大唐國里。無禪師么。
時有僧出雲。只如諸方匡徒領眾。又作么生。師云。不道無禪。只是無師。
溈山問仰山。黃檗意作么生。仰云。鵝王擇乳。素非鴨類。溈云。此實難辨 五祖戒出僧語云。謝和尚。說得道理好 石門聰云。黃檗垂示。不妨奇特。才被布衲拶著。失卻一隻眼 翠巖真云。諸方商量
【現代漢語翻譯】 現代漢語譯本：直接就該捱打，然後趕出去。
南泉（Nanquan，禪師名）問趙州禪師：『定慧等學（Dinghui and other studies，指禪定和智慧等修行），明見佛性（clearly seeing Buddha-nature，指開悟），這個道理是怎樣的？』趙州禪師說：『十二時中（At all times，指一天中的任何時候），不依倚一物（not relying on anything，指不執著任何事物），才能做到。』南泉說：『莫非是長老（Elder，對禪師的尊稱）您的見解嗎？』趙州禪師說：『不敢當。』南泉說：『買醬的錢先放一邊，買草鞋的錢，教什麼人來還？』趙州禪師沉默不語。
溈山（Weishan，禪師名）問仰山（Yangshan，禪師名）說：『莫非是黃檗（Huangbo，禪師名）無法駕馭南泉（Nanquan）嗎？』仰山說：『不是這樣的。須知黃檗有陷虎之機（Huangbo has the means to trap a tiger，比喻黃檗禪師有其過人之處）。』溈山說：『你的見解，竟然如此深刻。』保福（Baofu，禪師名）評論說：『如果沒有溈山和仰山，黃檗就被埋沒了。』
五祖戒（Wuzu Jie，禪師名）說：『仰山（Yangshan）很像是畫蛇添足。』
南泉（Nanquan）問趙州禪師：『黃金為城，白銀為壁（Gold as the city walls, silver as the ramparts，形容非常華麗），是什麼人居住的地方？』趙州禪師說：『聖人（Saints，指覺悟的人）居住的地方。』南泉說：『還有另外一個人，居住在哪個國土？』趙州禪師走上前，叉手而立（stood with hands clasped，表示尊敬）。南泉說：『說不出來，為什麼不請王老師（Master Wang，指趙州禪師自己）來說？』趙州禪師說：『還有另外一個人，居住在哪個國土？』南泉說：『可惜啊。』
南泉（Nanquan）問趙州禪師：『去哪裡？』趙州禪師說：『擇菜去（Going to pick vegetables，指做日常事務）。』南泉說：『用什麼擇？』趙州禪師豎起刀子。南泉說：『你只懂得做賓客，不懂得做主人。』趙州禪師用刀子點了三下。
趙州禪師向大眾開示說：『你們這些人，都是吃酒糟的漢子（wine dregs eaters，比喻沒有真才實學的人）。這樣到處遊方，哪裡有今天？還知道大唐國里，沒有禪師嗎？』
當時有個僧人出來說：『像各方那些匡扶徒眾，帶領大眾的人，又是怎麼回事呢？』趙州禪師說：『不是說沒有禪，只是沒有師（not saying there is no Chan, just no masters，指有禪法，但沒有真正的導師）。』
溈山（Weishan）問仰山（Yangshan）：『黃檗（Huangbo）的意圖是什麼？』仰山說：『鵝王擇乳，素非鴨類（The swan king chooses milk, inherently not of the duck kind，比喻黃檗禪師的教法高妙，不同於一般）。』溈山說：『這確實難以分辨。』五祖戒（Wuzu Jie）用僧人的口吻說：『謝謝和尚，說得很有道理。』石門聰（Shimen Cong）說：『黃檗的開示，確實奇特，才被布衲（buna，指僧人）逼問，就失去了一隻眼。』翠巖真（Cuiyan Zhen）說：『各方都在商量。』
【English Translation】 English version: Just needs to be beaten with a stick and chased out.
Nanquan (Nanquan, a Chan master) asked the master: 'The study of Dhyana and wisdom, clearly seeing Buddha-nature, what is the principle behind this?' The master said: 'Throughout the twelve periods of the day (At all times), not relying on a single thing (not depending on anything), only then is it possible.' Nanquan said: 'Could this be the Elder's (Elder, a respectful term for a Chan master) view?' The master said: 'I dare not presume.' Nanquan said: 'The money for soy sauce can be set aside for now, but who will repay the money for straw sandals?' The master remained silent.
Weishan (Weishan, a Chan master) asked Yangshan (Yangshan, a Chan master), saying: 'Could it be that Huangbo (Huangbo, a Chan master) could not handle Nanquan (Nanquan)?' Yangshan said: 'It is not so. One must know that Huangbo has the means to trap a tiger (Huangbo has the means to trap a tiger, a metaphor for Huangbo Chan master having extraordinary abilities).' Weishan said: 'Your view is so profound.' Baofu (Baofu, a Chan master) commented: 'If it were not for Weishan and Yangshan, Huangbo would have been buried.'
Wuzu Jie (Wuzu Jie, a Chan master) said: 'Yangshan (Yangshan) is much like drawing feet on a snake (adding feet to a snake, doing something unnecessary and superfluous).'
Nanquan (Nanquan) asked the master: 'Gold as the city walls, silver as the ramparts (Gold as the city walls, silver as the ramparts, describing something very luxurious), where do such people reside?' The master said: 'Where the saints (Saints, referring to enlightened people) reside.' Nanquan said: 'And another person, in what country do they reside?' The master stepped forward and stood with hands clasped (stood with hands clasped, showing respect). Nanquan said: 'Cannot say it, why not ask Master Wang (Master Wang, referring to the master himself) to say it?' The master said: 'And another person, in what country do they reside?' Nanquan said: 'What a pity.'
Nanquan (Nanquan) asked the master: 'Where are you going?' The master said: 'Going to pick vegetables (Going to pick vegetables, referring to doing daily tasks).' Nanquan said: 'With what will you pick?' The master raised a knife. Nanquan said: 'You only know how to be a guest, you do not know how to be a host.' The master tapped the knife three times.
The master addressed the assembly, saying: 'All of you are wine dregs eaters (wine dregs eaters, a metaphor for people without real talent and learning). Wandering around like this, where will you be today? Do you even know that there are no Chan masters in the Great Tang Dynasty?'
At that time, a monk came out and said: 'What about those in various places who support disciples and lead the assembly?' The master said: 'It is not that there is no Chan, it is just that there are no masters (not saying there is no Chan, just no masters, meaning there is Chan practice, but no true teachers).'
Weishan (Weishan) asked Yangshan (Yangshan): 'What is Huangbo's (Huangbo) intention?' Yangshan said: 'The swan king chooses milk, inherently not of the duck kind (The swan king chooses milk, inherently not of the duck kind, a metaphor for Huangbo Chan master's teachings being profound and different from the ordinary).' Weishan said: 'This is indeed difficult to discern.' Wuzu Jie (Wuzu Jie) said in the tone of a monk: 'Thank you, venerable monk, you speak very reasonably.' Shimen Cong (Shimen Cong) said: 'Huangbo's instructions are indeed unique, but when pressed by a buna (buna, referring to a monk), he lost an eye.' Cuiyan Zhen (Cuiyan Zhen) said: 'All sides are discussing.'
。便道。黃檗坐卻這僧。又道。黃檗被這僧出來。直得分析不下。何謂也。上藍輒生擬議。霧豹澤毛未嘗下食。庭禽養勇終待驚人。
師上堂。大眾才集。師拈拄杖。一時打散。復召大眾。眾回首。師云。月似彎弓。少雨多風。
禾山方云。黃檗和尚。恨不兩手分付。檢點將來。大似為蛇𦘕足。
師一日捏拳。謂眾云。天下老和尚。總在這裡。我若放一線道。從汝七縱八橫。若不放過。不消一捏。
時有僧問。放一線道時如何。師云。七縱八橫。云若不放過時如何。師云普。
師聞大愚辭歸宗。宗問。甚麼處去。云諸方學五味禪去。宗云。諸方有五味禪。我這裡。只有一味禪。愚遂問。如何是和尚一味禪。宗便打。愚於此大悟。乃云。嗄。我會也。我會也。宗急索云。道道。愚擬開口。宗又打。即時趁出。
師謂眾云。馬祖接八十餘員善知識。動著屙轆轆地。唯有歸宗。較些子。牛頭橫說豎說。未知有向上關捩子。有此眼腦。方辨得邪正宗黨。若不如是。但知念言念語。𡎺向皮袋裡。稱我會禪會道。還替得生死么。輕忽老宿。入地獄如箭射。我才見你入門來。便識得你了也。急須努力。
師左鹽官。殿上禮拜次。時大中帝為沙彌。問師不著佛求。不著法求。不著僧求。長
【現代漢語翻譯】 現代漢語譯本：便問道：『黃檗（Huangbo，人名）卻讓這個僧人坐下了，又說黃檗被這個僧人出來，弄得無法分析。』這是什麼意思呢？上藍（Shanglan，地名）總是產生擬議，霧豹（wubao）愛惜毛皮，不輕易捕食，庭院中的禽鳥養精蓄銳，終將做出驚人之舉。
師父上堂，大眾才聚集，師父拿起拄杖，一下子打散了他們，又叫大眾，大眾回頭。師父說：『月亮像彎弓，少雨多風。』
禾山（Heshan，地名）方云：『黃檗和尚，恨不得兩手都交給他，仔細檢查，很像是畫蛇添足。』
師父一日捏緊拳頭，對大眾說：『天下的老和尚，總在這裡。我若放一線道，任你七縱八橫。若不放過，不消一捏。』
當時有僧人問：『放一線道時如何？』師父說：『七縱八橫。』（僧人）問：『若不放過時如何？』師父說：『普。』
師父聽說大愚（Dayu，人名）辭別歸宗（Guizong，人名）要回去，歸宗問：『什麼地方去？』（大愚）說：『到各處去學五味禪。』歸宗說：『各處有五味禪，我這裡，只有一味禪。』大愚就問：『如何是和尚一味禪？』歸宗就打他。大愚因此大悟，於是說：『嗄！我會了，我會了。』歸宗急忙追問：『說來聽聽。』大愚剛要開口，歸宗又打他，立刻把他趕了出去。
師父對大眾說：『馬祖（Mazu，人名）接引了八十多位善知識，動不動就拉稀。只有歸宗，稍微好一些。牛頭（Niutou，人名）橫說豎說，不知道有向上提升的關鍵。』有這樣的眼力和頭腦，才能辨別邪正宗派。若不是這樣，只知道念言念語，只是裝在皮囊里，自稱我會禪會道，難道能代替生死嗎？輕視老修行，下地獄就像箭一樣快。我才見你入門來，就認得你了。』急須努力。
師父在左鹽官（Zuoyanguan，地名），在殿上禮拜時，當時的大中帝（Dazhong Emperor，人名）還是沙彌（Shami，佛教術語，小和尚），問師父：『不執著于佛去求，不執著於法去求，不執著于僧去求，長
【English Translation】 English version: Then he said, 'Huangbo (Huangbo, a person's name) let this monk sit down, and also said that Huangbo was brought out by this monk, making it impossible to analyze.' What does this mean? Shanglan (Shanglan, a place name) always generates deliberations, the clouded leopard (wubao) cherishes its fur and does not easily hunt for food, and the courtyard birds cultivate their courage, eventually doing something amazing.
The master ascended the hall. Only when the assembly had gathered did the master pick up his staff and scatter them all at once. Then he called to the assembly, and they turned their heads. The master said, 'The moon is like a bent bow, with little rain and much wind.'
Heshan (Heshan, a place name) Fangyun said, 'The monk Huangbo, wishing he could hand over everything with both hands, carefully examines it, much like drawing feet on a snake.'
One day, the master clenched his fist and said to the assembly, 'All the old monks in the world are here. If I release a thread, I will let you go in all directions. If I don't let it go, it won't take a pinch.'
At that time, a monk asked, 'What about releasing a thread?' The master said, 'In all directions.' (The monk) asked, 'What if you don't let it go?' The master said, 'Pu.'
The master heard that Dayu (Dayu, a person's name) was leaving Guizong (Guizong, a person's name) to return home. Guizong asked, 'Where are you going?' (Dayu) said, 'I am going to various places to learn the five flavors of Chan.' Guizong said, 'Various places have the five flavors of Chan, but here, I only have one flavor of Chan.' Dayu then asked, 'What is the master's one flavor of Chan?' Guizong hit him. Dayu had a great enlightenment because of this, and then said, 'Ah! I understand, I understand.' Guizong hurriedly asked, 'Tell me.' Dayu was about to open his mouth, but Guizong hit him again and immediately drove him out.
The master said to the assembly, 'Mazu (Mazu, a person's name) received more than eighty good advisors, and they would easily have diarrhea. Only Guizong was slightly better. Niutou (Niutou, a person's name) spoke horizontally and vertically, not knowing the key to upward progress.' With such insight and mind, one can distinguish between heretical and orthodox sects. If not, only knowing to recite words and phrases is just stuffing them into a leather bag, claiming I know Chan and know the Way, can that replace life and death? Disrespecting old practitioners is like shooting an arrow into hell. As soon as I saw you enter the door, I recognized you.' You must work hard.
The master was at Zuoyanguan (Zuoyanguan, a place name), worshiping in the hall. At that time, Emperor Dazhong (Dazhong Emperor, a person's name) was still a Shami (Shami, Buddhist term, a young monk), and asked the master, 'Not clinging to the Buddha to seek, not clinging to the Dharma to seek, not clinging to the Sangha to seek, long
老當何所求。師云。不著佛求。不著法求。不著僧求。常禮如是事。彌云。用禮何為。師與一掌。彌云。太粗生。師云。這裡是甚麼所在。說粗說細。隨後又掌。
雪竇頌云。凜凜孤風不自誇。端居寰海定龍蛇。大中天子曾輕觸。三度親遭弄爪牙。
一日六人新到相看。五人作禮。一人提起坐具。作一圓相。師云。我聞有一隻獵狗甚惡。云尋羚羊聲來。師云。羚羊無聲到你尋。云尋羚羊跡來。師云。羚羊無跡到汝尋。云尋羚羊蹤來。師云。羚羊無蹤到你尋。云恁么則死羚羊也。師休去。
次日昇堂云。昨日尋羚羊僧出來。其僧便出。師云。昨日公案。老僧休去。作么生。僧無語。師云。將謂是本色衲子。元來是義學沙門。拈拄杖。即時打出。
雪竇云。只如聲響軌跡既無。獵狗向甚麼處尋逐。莫是絕音響軌跡處。見黃檗么。諸禪德。要明陷虎之機。也須是本分衲子。
廣州和安通禪師(凡二)
師禮佛次。有禪者問。師禮底是甚麼。師云佛。禪者指像云。這個是甚麼。師罔措。
至夜具威儀。禮問禪者云。今日伏蒙垂問。意旨如何。禪者云。座主幾夏耶。師云十夏。禪者云。還曾出家也未。師轉茫然。禪者云。若不會。百夏奚為。遂邀師。同謁馬大師。大師已示寂。後印
【現代漢語翻譯】 現代漢語譯本 老當（指老衲）有何所求？ 黃檗希運禪師（Huangbo Xiyun）說：『不要執著于求佛（Buddha），不要執著于求法（Dharma），不要執著于求僧（Sangha），要常常行持這樣的事。』 彌（可能是指一位僧人）問：『行持這些有什麼用？』 黃檗希運禪師（Huangbo Xiyun）賞了他一巴掌。 彌（可能是指一位僧人）說：『太粗魯了。』 黃檗希運禪師（Huangbo Xiyun）說：『這裡是什麼地方？還說粗細。』 隨後又賞了他一巴掌。
雪竇顯禪師（Xuedou Xian）頌揚說：『凜然的孤傲之風不自我誇耀，端坐于天地之間平定龍蛇。即使是大中天子也曾輕易觸犯，多次親身遭遇黃檗希運禪師（Huangbo Xiyun）的爪牙。』
有一天，六個新來的僧人前來拜見。 五個人行禮，一個人提起坐具，畫了一個圓相。 黃檗希運禪師（Huangbo Xiyun）說：『我聽說有一隻獵狗非常兇惡，說是循著羚羊的聲音而來。』 僧人說：『循著羚羊的聲音而來。』 黃檗希運禪師（Huangbo Xiyun）說：『羚羊沒有聲音，你到哪裡去尋？』 僧人說：『循著羚羊的軌跡而來。』 黃檗希運禪師（Huangbo Xiyun）說：『羚羊沒有軌跡，你到哪裡去尋？』 僧人說：『循著羚羊的蹤影而來。』 黃檗希運禪師（Huangbo Xiyun）說：『羚羊沒有蹤影，你到哪裡去尋？』 僧人說：『既然這樣，那就是死羚羊了，禪師您休息去吧。』
第二天，黃檗希運禪師（Huangbo Xiyun）升座說法：『昨天那個尋羚羊的僧人出來。』 那個僧人便走了出來。 黃檗希運禪師（Huangbo Xiyun）說：『昨天的公案，老僧我休息去了，你們怎麼看？』 僧人無語。 黃檗希運禪師（Huangbo Xiyun）說：『還以為是本色的衲子，原來是義學沙門。』 拿起拄杖，立刻打了出去。
雪竇顯禪師（Xuedou Xian）說：『如果聲音、蹤響、軌跡都沒有，獵狗向什麼地方尋覓追逐？莫非是在斷絕聲音、蹤響、軌跡的地方，才能見到黃檗希運禪師（Huangbo Xiyun）嗎？各位禪德，想要明白陷虎的玄機，也必須是本分的衲子。』
廣州和安通禪師（Guangzhou He'an Tong Chanshi）（凡二）
和安通禪師（He'an Tong Chanshi）禮佛時，有禪者問：『禪師您禮拜的是什麼？』 和安通禪師（He'an Tong Chanshi）說：『佛（Buddha）。』 禪者指著佛像說：『這個是什麼？』 和安通禪師（He'an Tong Chanshi）不知所措。
到了晚上，和安通禪師（He'an Tong Chanshi）整理好威儀，恭敬地問禪者：『今天承蒙您的垂問，意旨如何？』 禪者問：『座主您有多少年了？』 和安通禪師（He'an Tong Chanshi）說：『十年了。』 禪者問：『還曾出家嗎？』 和安通禪師（He'an Tong Chanshi）更加茫然。 禪者說：『如果不會，一百年又有什麼用？』 於是邀請和安通禪師（He'an Tong Chanshi）一同去拜見馬祖道一禪師（Mazu Daoyi），但馬祖道一禪師（Mazu Daoyi）已經圓寂了，後來...
【English Translation】 English version What does an old monk seek? Master Huangbo Xiyun said, 'Do not cling to seeking the Buddha, do not cling to seeking the Dharma, do not cling to seeking the Sangha. Constantly practice such things.' Mi (possibly a monk) asked, 'What is the use of practicing these things?' Master Huangbo Xiyun gave him a slap. Mi (possibly a monk) said, 'Too rough.' Master Huangbo Xiyun said, 'What place is this? Still talking about rough and fine.' Then he gave him another slap.
Zen Master Xuedou Xian praised, 'The stern, solitary wind does not boast of itself. Sitting upright in the universe, it settles dragons and snakes. Even the Emperor of the Great Tang once lightly touched it, and repeatedly encountered Huangbo Xiyun's claws and teeth.'
One day, six newly arrived monks came to pay their respects. Five people bowed, and one person raised his sitting cloth, making a circle. Master Huangbo Xiyun said, 'I heard there is a very fierce hunting dog, saying it comes seeking the sound of the antelope.' The monk said, 'Seeking the sound of the antelope.' Master Huangbo Xiyun said, 'The antelope has no sound, where do you seek it?' The monk said, 'Seeking the tracks of the antelope.' Master Huangbo Xiyun said, 'The antelope has no tracks, where do you seek it?' The monk said, 'Seeking the traces of the antelope.' Master Huangbo Xiyun said, 'The antelope has no traces, where do you seek it?' The monk said, 'In that case, it is a dead antelope. Master, you should rest.'
The next day, Master Huangbo Xiyun ascended the platform and said, 'The monk who was seeking the antelope yesterday, come out.' That monk then came out. Master Huangbo Xiyun said, 'Yesterday's case, this old monk is resting, what do you say?' The monk was silent. Master Huangbo Xiyun said, 'I thought he was a genuine monk, but he is just a scholastic Shramana.' He picked up his staff and immediately struck him out.
Xuedou Xian said, 'If sound, echo, and traces are all absent, where does the hunting dog seek and pursue? Could it be that only in the place where sound, echo, and traces are cut off can one see Huangbo Xiyun? All you Zen practitioners, if you want to understand the mechanism of trapping a tiger, you must be a genuine monk.'
Zen Master He'an Tong of Guangzhou (two cases)
When Master He'an Tong was bowing to the Buddha, a Zen practitioner asked, 'What are you bowing to, Master?' Master He'an Tong said, 'The Buddha.' The Zen practitioner pointed to the Buddha statue and said, 'What is this?' Master He'an Tong was at a loss.
In the evening, Master He'an Tong arranged his robes and respectfully asked the Zen practitioner, 'Today I am honored by your question, what is your intention?' The Zen practitioner asked, 'How many years have you been a head monk?' Master He'an Tong said, 'Ten years.' The Zen practitioner asked, 'Have you ever been ordained?' Master He'an Tong was even more bewildered. The Zen practitioner said, 'If you don't understand, what is the use of a hundred years?' Then he invited Master He'an Tong to visit Master Mazu Daoyi together, but Master Mazu Daoyi had already passed away. Later...
心於百丈禪師。
仰山作沙彌時。師召云。寂子。與我拈床子來。仰持至。師云卻送舊處著。
復問。寂子。床那邊是甚麼。云無物。師云。這邊暫。云無物。師又召云。寂子。山應諾。師云去。
杭州大慈寰中禪師(凡五)
蒲坂盧氏子也。示眾云。山僧不會答話。只是識病。時有僧出。師便歸方丈。
雪竇云。大凡扶豎宗乘。須辨個得失。且大慈識病。不答話。有僧出。便歸方丈。雪竇識病不答話。有僧出。劈脊便棒。諸方識病不答話。有僧出。必然別有長處。敢有一個。動著大唐天子。只三人。
示眾云。說得一丈。不如行取一尺。說得一尺。不如行取一寸。
洞山云。說取行不得底。行取說不得底。
云居云。行時無說路。說時無行路。不行不說時。合行甚麼路 洛浦云。行說俱到。則本事無。行說俱不到。則本事在。
趙州問。般若以何為體。師云。般若以何為體。州呵呵大笑。師明日見趙州掃地。師卻問。般若以何為體。州置掃帚。拊掌呵呵大笑。師便歸方丈。
雪竇云。前來也笑。後來也笑。笑中有刀。
大溈喆云。才見呵呵大笑。便與一掌。明日又問。待渠笑。又與一掌。大慈若下得這兩掌。趙州若不對他。可謂生鐵鑄就。風
【現代漢語翻譯】 現代漢語譯本 心於百丈禪師。
仰山（Yangshan，人名）作沙彌（Shami，佛教術語，指出家未滿20歲的男子）時，百丈禪師（Baizhang，人名）叫他：『寂子（Jizi，人名，仰山的字），給我拿床來。』仰山拿來了。百丈禪師說：『放回原來的地方去。』
又問：『寂子，床的那邊是什麼？』仰山說：『沒有東西。』百丈禪師說：『這邊暫且也說沒有東西。』百丈禪師又叫道：『寂子。』仰山應諾。百丈禪師說：『去吧。』
杭州大慈寰中禪師（Hangzhou Daci Huanzhong Chanshi，人名）（共五則）
是蒲坂（Puban，地名）盧氏（Lu Shi，姓氏）之子。對大眾開示說：『山僧（Shan Seng，僧人自稱）不會回答問題，只是能識別病癥。』當時有個僧人站出來，大慈禪師便回方丈（Fangzhang，寺院住持的住所）。
雪竇（Xuedou，人名）說：『大凡扶持宗門，必須辨別清楚得失。且說大慈禪師識別病癥，不回答問題，有僧人站出來，便回方丈。雪竇識別病癥也不回答問題，有僧人站出來，劈頭就是一棒。各方禪師識別病癥不回答問題，有僧人站出來，必然有其他長處。敢問有誰能做到，動輒驚動大唐天子？只有三人而已。』
對大眾開示說：『說得一丈，不如行得一尺；說得一尺，不如行得一寸。』
洞山（Dongshan，人名）說：『說的是做不到的，做的是說不出的。』
云居（Yunju，地名）說：『行的時候沒有說的路，說的時候沒有行的路。不行不說的時候，應該走什麼路？』洛浦（Luopu，地名）說：『行和說都做到，就沒有真本事；行和說都做不到，真本事就在。』
趙州（Zhaozhou，人名）問：『般若（Bore，佛教術語，意為智慧）以什麼為體？』大慈禪師說：『般若以什麼為體？』趙州呵呵大笑。第二天，大慈禪師看見趙州在掃地，便反問：『般若以什麼為體？』趙州放下掃帚，拍手呵呵大笑。大慈禪師便回方丈。
雪竇說：『先前也笑，後來也笑，笑裡藏刀。』
大溈喆（Dawei Zhe，人名）說：『才見他呵呵大笑，就給他一掌。明天又問，等他笑，再給他一掌。大慈如果能打出這兩掌，趙州如果不應對他，那可真是生鐵鑄就，風吹不進，雨打不濕。』
【English Translation】 English version Heart to Zen Master Baizhang.
When Yangshan (Yangshan, a name) was a Shami (Shami, a Buddhist term referring to a male novice monk under 20), the Master called him, 'Jizi (Jizi, Yangshan's courtesy name), bring me a bed.' Yangshan brought it. The Master said, 'Put it back where it was.'
He further asked, 'Jizi, what is on the other side of the bed?' Yangshan said, 'Nothing.' The Master said, 'Let's say there's nothing here for now too.' The Master then called out again, 'Jizi.' Yangshan responded. The Master said, 'Go.'
Zen Master Huanzhong of Daci Temple in Hangzhou (Hangzhou Daci Huanzhong Chanshi, a name) (Five cases in total)
He was the son of the Lu family (Lu Shi, a surname) of Puban (Puban, a place name). He addressed the assembly, saying, 'This mountain monk (Shan Seng, a humble term used by monks to refer to themselves) cannot answer questions, but only recognizes illnesses.' At that time, a monk came forward, and the Master returned to his abbot's quarters (Fangzhang, the residence of the abbot of a monastery).
Xuedou (Xuedou, a name) said, 'Generally, to support the lineage, one must clearly distinguish between gain and loss. Moreover, Daci recognizes illnesses but does not answer questions. When a monk comes forward, he returns to his abbot's quarters. Xuedou recognizes illnesses but does not answer questions. When a monk comes forward, he immediately gives him a blow with a staff. The Zen masters of various places recognize illnesses but do not answer questions. When a monk comes forward, there must be other strengths. I dare to ask, who can do it, that they can startle the Tang Emperor? There are only three people.'
He addressed the assembly, saying, 'Speaking of a zhang (a unit of length), is not as good as acting one chi (a unit of length); speaking of one chi, is not as good as acting one cun (a unit of length).'
Dongshan (Dongshan, a name) said, 'Speak of what cannot be done, do what cannot be spoken of.'
Yunju (Yunju, a place name) said, 'When acting, there is no path for speaking; when speaking, there is no path for acting. When neither acting nor speaking, what path should be taken?' Luopu (Luopu, a place name) said, 'When both acting and speaking are achieved, there is no true ability; when neither acting nor speaking are achieved, true ability is present.'
Zhaozhou (Zhaozhou, a name) asked, 'What is the substance of Prajna (Bore, a Buddhist term meaning wisdom)?' The Master said, 'What is the substance of Prajna?' Zhaozhou laughed heartily. The next day, the Master saw Zhaozhou sweeping the ground and asked in return, 'What is the substance of Prajna?' Zhaozhou put down the broom, clapped his hands, and laughed heartily. The Master then returned to his abbot's quarters.
Xuedou said, 'Laughing before, laughing after, a knife hidden in the laughter.'
Dawei Zhe (Dawei Zhe, a name) said, 'As soon as he sees him laughing heartily, give him a slap. Ask again tomorrow, and when he laughs, give him another slap. If Daci could deliver these two slaps, and Zhaozhou did not respond to him, it could be said that he was cast from pig iron, impervious to wind and rain.'
吹不入底漢。
師住庵時。南泉問。如何是庵中主。師云。蒼天蒼天。泉云。蒼天即且置。如何是庵中主。師云。會即便會。休口喃喃。泉休去。
有僧辭。師問甚麼處去。云江西。師云。將取老僧去得么。云非但和尚。更有過如和尚者。亦不將去。師休去。
汾陽昭云。知汝力微。
天臺平田普岸禪師(凡五)
示眾云。神光不昧。萬古徽猷入此門來。莫存知解。
示眾云。大道虛曠。常一真心。善惡勿思。神清物表。隨緣飲啄。更復何為。
師訪茂源。源起迎師。師把住云。開口即失。合口即喪。去此二途請師別道。源以手掩鼻。師放開云。一步較易。兩步較難。源云。著甚死急。師云。若非是師。不免諸方撿點。
臨濟訪師。到路口。先逢一㛐。在田使牛。濟問㛐云。平田路。向甚麼處去。㛐打牛一棒云。這畜生。到處走到。此路也不識。濟又云。我問你。平田路。向甚麼處去。㛐云。這畜生。五歲也尚使不得。濟心語云。欲觀前人。先觀所使。便有抽釘。拔楔之意。
及見師。師便問。你還曾見我㛐也未。濟云。已收下了也。
師遂問。近離甚處。濟云江西黃檗。師云。情知你見作家來。濟云。特來禮拜和尚。師云。已相見了也。師云。賓主
【現代漢語翻譯】 現代漢語譯本： 『吹不入底漢』：比喻無法動搖或影響的堅定之人。
禪師住在庵時，南泉禪師問：『如何是庵中之主？』禪師回答：『蒼天，蒼天。』南泉禪師說：『蒼天暫且不論，如何是庵中之主？』禪師說：『會意便會意，休要口中喃喃自語。』南泉禪師便作罷了。
有僧人辭別，禪師問：『去什麼地方？』僧人說：『去江西。』禪師說：『能把老僧帶去嗎？』僧人說：『不只是和尚，更有勝過和尚的人，也不帶去。』禪師便作罷了。
汾陽昭禪師說：『知道你力量微薄。』
天臺平田普岸禪師（凡五則）
開示大眾說：『神光不昧（神光：指自性光明，不昧：不昏昧），萬古徽猷（徽猷：美好的功業）入此門來，莫存知解（知解：通過思考和理解獲得的知識）。』
開示大眾說：『大道虛曠（虛曠：空虛而廣闊），常一真心（真心：永恒不變的本心）。善惡勿思，神清物表（物表：外在的事物），隨緣飲啄（飲啄：指生活所需），更復何為？』
禪師拜訪茂源禪師，茂源禪師起身迎接。禪師抓住茂源禪師說：『開口即失，合口即喪，去除這兩條路，請禪師另外說。』茂源禪師用手摀住鼻子。禪師放開手說：『一步較易，兩步較難。』茂源禪師說：『著什麼死急？』禪師說：『若非是師，不免被諸方禪師檢驗。』
臨濟禪師拜訪禪師，到達路口，先遇到一個老婦人在田里使牛。臨濟禪師問老婦人：『平田的路，向什麼地方去？』老婦人打牛一棒說：『這畜生，到處亂走，這條路也不認識。』臨濟禪師又說：『我問你，平田的路，向什麼地方去？』老婦人說：『這畜生，五歲了還使喚不得。』臨濟禪師心想：『想要觀察前人，先觀察他所使用的東西。』便有了抽釘拔楔（抽釘拔楔：比喻去除障礙）的意思。
等到見到禪師，禪師便問：『你還曾見過我的老婦人嗎？』臨濟禪師說：『已經收下了。』
禪師於是問：『最近從什麼地方來？』臨濟禪師說：『江西黃檗。』禪師說：『情知你見過大修行人來。』臨濟禪師說：『特來禮拜和尚。』禪師說：『已經相見了。』禪師說：『賓主（賓主：指主體和客體，也指禪師和參禪者）』
【English Translation】 English version: 'A bottomless Han that cannot be blown through': A metaphor for a steadfast person who cannot be shaken or influenced.
When the master lived in the hermitage, Nanquan asked, 'What is the master of the hermitage?' The master replied, 'The blue sky, the blue sky.' Nanquan said, 'Let's put aside the blue sky for now. What is the master of the hermitage?' The master said, 'If you understand, you understand. Stop mumbling.' Nanquan gave up.
A monk came to bid farewell. The master asked, 'Where are you going?' The monk said, 'Jiangxi.' The master said, 'Can you take this old monk with you?' The monk said, 'Not only the master, but even those who surpass the master, I will not take.' The master gave up.
Fenyang Zhao said, 'I know your strength is weak.'
Zen Master Pu'an of Ping Tian (Flat Field) in Tiantai (Five Cases)
Instructing the assembly, he said, 'The divine light is not obscured (神光: divine light refers to the light of self-nature, 不昧: not obscured), the excellent achievements of all ages (徽猷: excellent achievements) enter through this gate. Do not harbor intellectual understanding (知解: knowledge gained through thinking and understanding).'
Instructing the assembly, he said, 'The great path is vast and empty (虛曠: empty and vast), the constant one true mind (真心: the eternal and unchanging original mind). Do not think of good or evil. The spirit is clear beyond things (物表: external things). Follow conditions to drink and peck (飲啄: refers to the necessities of life). What else is there to do?'
The master visited Maoyuan. Maoyuan got up to greet the master. The master grabbed Maoyuan and said, 'Opening your mouth is losing, closing your mouth is abandoning. Apart from these two paths, please speak another way.' Maoyuan covered his nose with his hand. The master released him and said, 'One step is easier, two steps are more difficult.' Maoyuan said, 'What's the rush?' The master said, 'If it weren't for you, I would have to be examined by the masters of all quarters.'
Linji visited the master. Arriving at the crossroads, he first encountered an old woman using an ox in the field. Linji asked the old woman, 'Which way does Ping Tian (Flat Field) go?' The old woman struck the ox with a stick and said, 'This beast wanders everywhere and doesn't even know this road.' Linji said again, 'I'm asking you, which way does Ping Tian go?' The old woman said, 'This beast is five years old and still can't be used.' Linji thought to himself, 'If you want to observe the former person, first observe what he uses.' Then he had the intention of removing nails and pulling out wedges (抽釘拔楔: a metaphor for removing obstacles).
When he saw the master, the master asked, 'Have you seen my old woman?' Linji said, 'I have already taken her down.'
The master then asked, 'Where have you come from recently?' Linji said, 'Huangbo in Jiangxi.' The master said, 'I know you have seen a great practitioner.' Linji said, 'I have come especially to pay respects to the master.' The master said, 'We have already met.' The master said, 'Guest and host (賓主: refers to subject and object, also refers to the master and the practitioner)'
之禮。合施三拜。師云。既是賓主之禮。禮拜著。
師見僧來。拈拄杖便打。僧約住拄杖。師云。適來造次。僧奪棒便打。師云。作家作家。僧作禮。師把住云。卻是阇梨造次。僧呵呵大笑。拂袖而去。師云。草賊大敗。
筠州五峰常觀禪師(凡三)
問僧甚麼處去。云五臺山去。師豎一指云。若見文殊了。卻來這裡與汝相見。僧無對。
師問僧。還見牛么。云見。師云。見左角。見右角。僧無對。師代云。見無左右。
有僧辭。師云。汝去諸方。莫道老僧在這裡。云某甲不道和尚在這裡。師云。汝道。老僧在甚麼處。僧豎一指。師云。早是謗老僧也。
潭州石霜性空禪師(凡一)
僧問。如何是祖師西來意。師云。如人在千尺井中。不假寸繩。如何出得此人。若出得此人。即答汝西來意。僧云。湖南暢和尚。亦為人東語西話。時仰山在左右。師召云。沙彌。拽出這死屍著。
仰山舉問耽源。源咄云癡漢。誰在井中。
后問溈山。如何出得井中人。溈召慧寂。仰應諾。溈云出了也。仰上住后云。我當時在耽源處得名。溈山處得地。
福州長慶大安禪師(凡六)
本州陳氏子問百丈。學人慾識佛。何者是佛。丈云。大似騎牛覓牛。師云。識后如何
{ "translations": [ "現代漢語譯本：\n之禮。合施三拜。師云：『既是賓主之禮，禮拜著。』", "師見僧人來，拿起拄杖便打。僧人抓住拄杖。師云：『適來造次。』僧人奪過棒便打。師云：『作家作家。』僧人作禮。師把住云：『卻是阇梨（Acharya，梵語，意為導師）造次。』僧人呵呵大笑，拂袖而去。師云：『草賊大敗。』", "筠州五峰常觀禪師(凡三)", "問僧人：『甚麼處去？』云：『五臺山去。』師豎一指云：『若見文殊（Manjusri，文殊菩薩）了，卻來這裡與汝相見。』僧人無對。", "師問僧人：『還見牛么？』云：『見。』師云：『見左角，見右角？』僧人無對。師代云：『見無左右。』", "有僧人辭別。師云：『汝去諸方，莫道老僧在這裡。』云：『某甲不道和尚在這裡。』師云：『汝道，老僧在甚麼處？』僧人豎一指。師云：『早是謗老僧也。』", "潭州石霜性空禪師(凡一)", "僧人問：『如何是祖師西來意？』師云：『如人在千尺井中，不假寸繩，如何出得此人？若出得此人，即答汝西來意。』僧人云：『湖南暢和尚，亦為人東語西話。』時仰山（Yangshan）在左右。師召云：『沙彌（Sramanera，佛教術語，小和尚）。拽出這死屍著。』", "仰山舉問耽源（Danyuan）：『源咄云癡漢，誰在井中？』", "后問溈山（Weishan）：『如何出得井中人？』溈召慧寂（Huiji），仰應諾。溈云：『出了也。』仰上住后云：『我當時在耽源處得名，溈山處得地。』", "福州長慶大安禪師(凡六)", "本州陳氏子問百丈（Baizhang）：『學人慾識佛，何者是佛？』丈云：『大似騎牛覓牛。』師云：『識后如何？』" ], "english_translations": [ "English version:\nOf courtesy. Together offer three bows. The master said, 'Since it is the courtesy between guest and host, perform the bows.'", "The master saw a monk approaching and raised his staff to strike. The monk grabbed the staff. The master said, 'Just now, I was being rash.' The monk snatched the staff and struck. The master said, 'A true master, a true master.' The monk made a bow. The master seized him and said, 'But it is you, Acharya (Acharya, Sanskrit for teacher), who is being rash.' The monk laughed heartily, flicked his sleeve, and left. The master said, 'The bandit army is utterly defeated.'", "Chan Master Changguan of Wufeng in Junzhou (Three instances)", "Asked a monk, 'Where are you going?' The monk replied, 'Going to Mount Wutai.' The master raised a finger and said, 'If you see Manjusri (Manjusri, Bodhisattva of wisdom), come back here and I will meet with you.' The monk had no reply.", "The master asked a monk, 'Have you seen the ox?' The monk replied, 'I have.' The master said, 'Did you see the left horn? Did you see the right horn?' The monk had no reply. The master replied on his behalf, 'I see no left or right.'", "A monk was taking his leave. The master said, 'When you go to various places, do not say that this old monk is here.' The monk replied, 'I will not say that the abbot is here.' The master said, 'Then tell me, where is the old monk?' The monk raised a finger. The master said, 'That is already slandering the old monk.'", "Chan Master Xingkong of Shishuang in Tanzhou (One instance)", "A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'It is like a person in a thousand-foot well, without relying on even an inch of rope, how can this person be brought out? If you can bring this person out, then I will answer your question about the meaning of the coming from the West.' The monk said, 'The monk Chang of Hunan also speaks of the East when talking about the West.' At that time, Yangshan (Yangshan) was nearby. The master called out, 'Sramanera (Sramanera, Buddhist term for novice monk), drag out this corpse.'", "Yangshan raised the question to Danyuan (Danyuan): 'Danyuan scolded, "Fool! Who is in the well?"'", "Later, he asked Weishan (Weishan), 'How can the person in the well be brought out?' Weishan called out, 'Huiji (Huiji),' and Yangshan responded. Weishan said, 'He is out.' After Yangshan took residence, he said, 'At that time, I gained my name at Danyuan's place, and I gained my ground at Weishan's place.'", "Chan Master Da'an of Changqing in Fuzhou (Six instances)", "A man named Chen from this prefecture asked Baizhang (Baizhang), 'This student wishes to recognize the Buddha. What is the Buddha?' Baizhang said, 'It is much like riding an ox to search for an ox.' The master said, 'What after recognition?'" ] }
。丈云。如人騎牛到家。師云。如何保任。丈云。如牧牛人。執杖視之。不令犯人苗稼。師于言下領旨。
后因同參祐禪師。創居大溈。師往躬耕助道。祐歸寂。師繼踵住持。后歸閩川。開山長慶。而終老焉。
示眾云。汝等諸人。總來就安。覓個甚麼。若欲作佛。汝自是佛。而卻傍家走匆匆。如渴鹿逐陽𦦨何時得相應去。阿你若欲作佛。但無如許多顛倒攀緣。妄想惡覺。垢欲不凈。眾生之心。只汝便是初心正覺佛。更向何處別討。所以安住溈山三十年。吃溈山飯。屙溈山屎。不參溈山禪。只看一頭水牯牛。若落路入草。便牽出。若犯人苗稼。即便鞭撻。調伏既久。可憐生。受人言語。而今變作個露地白牛。常在面前。終日迥迥地。趁亦不去也。
示眾云。汝等諸人。各有無價大寶。從眼門放光。照山河大地。從耳門放光。領采一切善惡音響。六門晝夜。常放光明。亦名放光三昧。汝自不識取。隱在四大身中。內外扶持。不敢傾側。如人負重擔。從獨木橋上過。亦不教失腳。且道。是甚麼物。恁么扶持。便得如是。汝若覓毫髮。即不見。故志公云。內外追尋覓總無。境上施為渾大有。
示眾云。有句無句。如藤倚樹。
疏山聞之。徑造溈山。值師泥壁次。便問。有句無句。如藤倚樹。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『如同有人騎牛到家，然後呢？』 長慶棱禪師回答：『如同牧牛人，拿著鞭子看著它，不讓它侵犯別人的莊稼。』 長慶棱禪師在言語之下領悟了禪宗的旨意。
後來，因為和同參道友祐禪師一起，開創居住在大溈山。長慶棱禪師前去親自耕種幫助弘揚佛法。祐禪師圓寂后，長慶棱禪師繼承住持。之後回到閩川，開創長慶寺，在那裡終老。
長慶棱禪師開示大眾說：『你們這些人，總來到這裡求個什麼？如果想要成佛，你們自己就是佛，卻向外奔波匆匆忙忙，如同口渴的鹿追逐陽焰，什麼時候才能相應呢？你們如果想要成佛，只要沒有這麼多的顛倒攀緣、妄想惡覺、污垢慾望不凈。眾生之心，就是你們最初覺悟的佛，更向哪裡另外尋找？所以安住在溈山三十年，吃溈山的飯，拉溈山的屎，不參溈山的禪，只看一頭水牯牛。如果它落路進入草地，就牽出來；如果它侵犯別人的莊稼，就用鞭子抽打。調伏既久，可憐啊，聽人言語，而今變成一頭露地白牛，常在面前，終日迥迥地，趕也趕不走。』
長慶棱禪師開示大眾說：『你們這些人，各自都有無價大寶，從眼門放出光明，照耀山河大地；從耳門放出光明，領受一切善惡音響。六根門頭晝夜不停，常放光明，也叫放光三昧。你們自己不認識，隱藏在四大身體中，內外扶持，不敢傾斜，如同人揹負重擔，從獨木橋上走過，也不敢失腳。』且說，是什麼東西這樣扶持，才能如此？你們如果尋找毫髮之微，就看不見。所以志公禪師說：『內外追尋覓總無，境上施為渾大有。』
長慶棱禪師開示大眾說：『有句無句，如藤倚樹。』
疏山禪師聽了這話，直接來到溈山，正趕上長慶棱禪師在泥墻。便問：『有句無句，如藤倚樹。』
【English Translation】 English version: A monk asked: 'Like a person riding an ox home, what then?' Changqing Leng answered: 'Like a cowherd, holding a staff and watching it, not letting it trespass on other people's crops.' Changqing Leng understood the essence of Chan Buddhism upon hearing these words.
Later, together with fellow practitioner Chan Master You, he established a residence at Mount Dawei. Changqing Leng went to personally cultivate the land to help propagate the Dharma. After Chan Master You passed away, Changqing Leng succeeded him as abbot. Later, he returned to Minchuan and founded Changqing Temple, where he spent his remaining years.
Changqing Leng addressed the assembly, saying: 'All of you, what are you seeking by coming here? If you want to become a Buddha, you yourselves are already Buddhas, yet you run around busily outside, like a thirsty deer chasing after heat haze, when will you ever find correspondence? If you want to become a Buddha, just be without so much inverted clinging, deluded thoughts and evil awareness, defiled desires and impurity. The mind of sentient beings is precisely your initial enlightened Buddha, where else are you going to seek it? Therefore, I have resided at Mount Wei for thirty years, eating Mount Wei's rice, defecating Mount Wei's excrement, not studying Mount Wei's Chan, only watching a water buffalo. If it goes astray into the grass, I pull it out; if it trespasses on other people's crops, I whip it. After taming it for a long time, alas, it listens to people's words, and now it has transformed into a white ox in the open field, constantly in front of me, all day long, I can't chase it away.'
Changqing Leng addressed the assembly, saying: 'Each of you possesses a priceless great treasure, emitting light from the eye gate, illuminating mountains, rivers, and the great earth; emitting light from the ear gate, perceiving all good and evil sounds. The six sense gates constantly emit light day and night, also called the Light-Emitting Samadhi. You yourselves do not recognize it, hidden within the four great elements of the body, supporting it internally and externally, not daring to tilt it, like a person carrying a heavy burden, crossing a single-plank bridge, not daring to lose footing.' Tell me, what is it that supports it in such a way? If you seek for a hair's breadth, you will not see it. Therefore, Zen Master Zhigong said: 'Searching inside and out, you find nothing at all; acting on the environment, everything is fully present.'
Changqing Leng addressed the assembly, saying: 'With or without a phrase, like a vine clinging to a tree.'
Chan Master Shushan, upon hearing these words, went directly to Mount Wei, and happened to find Changqing Leng plastering a wall. He then asked: 'With or without a phrase, like a vine clinging to a tree.'
豈不是和尚道。師云是。疏云。忽遇樹倒藤枯時如何。師放下泥盤。呵呵大笑。便歸方丈。
疏山隨後啟云。某甲四千里。賣卻布單。特為此因緣來。和尚何得相弄。師喚侍者云。將錢還伊去。遂囑云。向後有獨眼龍。為汝點破在。
疏山後到明招。舉前話。招云。大溈可謂頭正尾正。只是不遇知音。疏山卻問。樹倒藤枯時如何。招云。更使溈山笑轉新。疏山因而有省。乃云。溈山元來笑里有刀。遂遙望溈山作禮。
妙喜頌云。若將此語定綱宗。辜負明招獨眼龍。笑里忽分泥水路。方知千里共同風。
雪峰寄一木。其狀若蛇。于背上題云。本自天然。不假雕琢。師接得云。本色住山人。且無刀斧痕。
僧問。大用現前。不存軌則。時如何。師云。汝用得但用。僧脫膞繞師三匝。師云。向上何不道取。僧擬開口。師遂打云。這野狐精。出去。
福州古靈神贊禪師(凡一)
本州人也。受業大中寺。有法眷三人。同出遊方。唯師參百丈。發明心地。
后歸受業。侍立其師。師云。汝等遊方。得何事業。第一人云。某甲自辭和尚。在外讀書。粗能著文。第二人云。某甲自辭和尚。在外聽得三本經論。師出雲。某甲自辭和尚。在外一如未遊方時。其師咄云。這愚癡大師。兄
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『這豈不是和尚的道？』 溈山禪師回答：『是。』 疏山禪師問道：『如果遇到樹倒藤枯的時候，該怎麼辦？』 溈山禪師放下泥盤（一種食器），呵呵大笑，便回到方丈（禪房）。
疏山禪師隨後請教說：『我從四千里外，賣掉布單（僧人的臥具），特地爲了這個因緣而來，和尚怎麼能這樣戲弄我？』 溈山禪師叫侍者說：『把錢還給他。』 於是囑咐說：『以後會有獨眼龍（指有獨特見解的人），為你點破的。』
疏山禪師後來到了明招禪師處，舉出之前的話。 明招禪師說：『溈山禪師可謂頭正尾正，只是不遇知音。』 疏山禪師反問道：『樹倒藤枯時如何？』 明招禪師說：『更使溈山笑轉新。』 疏山禪師因此有所領悟，於是說：『溈山禪師原來笑里有刀。』 遂遙望溈山禪師作禮。
妙喜禪師頌道：『若將此語定綱宗，辜負明招獨眼龍。笑里忽分泥水路，方知千里共同風。』
雪峰禪師寄來一根木頭，形狀像蛇，在背上題寫道：『本自天然，不假雕琢。』 溈山禪師接過來，說：『本色住山人，且無刀斧痕。』
僧人問道：『大用現前，不存軌則，這時該怎麼辦？』 溈山禪師說：『你用得就用。』 僧人脫下臂褝（僧人的服裝），繞溈山禪師三圈。 溈山禪師說：『向上為什麼不道出來？』 僧人剛要開口，溈山禪師就打他說：『這野狐精，出去。』
福州古靈神贊禪師（凡一）
是本州人。在受業的大中寺。有法眷三人，一同出外遊方，只有神贊禪師參拜百丈禪師，發明心地。
後來回到受業寺，侍立在他的師父身邊。 師父說：『你們遊方，得到什麼事業？』 第一個人說：『我自從離開和尚，在外面讀書，粗略能寫文章。』 第二個人說：『我自從離開和尚，在外面聽了三本經論。』 神贊禪師說：『我自從離開和尚，在外面一如未遊方時。』 他的師父呵斥道：『這愚癡大師兄。』
【English Translation】 English version: A monk asked: 'Isn't this the Way of the monk?' Weishan (Mount Wei) Chan master replied: 'It is.' Shushan (Mount Shu) Chan master asked: 'If one encounters the tree falling and the vine withering, what should be done?' Weishan Chan master put down his mud bowl (a type of eating utensil), laughed heartily, and returned to his abbot's room (Chan room).
Shushan Chan master then inquired: 'I came from four thousand miles away, selling my cloth mat (a monk's bedding), specifically for this cause. How can the master make fun of me like this?' Weishan Chan master called to his attendant: 'Return the money to him.' Then he instructed: 'In the future, there will be a one-eyed dragon (referring to someone with unique insight) who will reveal it to you.'
Later, Shushan Chan master arrived at Mingzhao's (Bright Summons) place and brought up the previous conversation. Mingzhao Chan master said: 'Weishan Chan master can be said to be correct from head to tail, but he just hasn't met a kindred spirit.' Shushan Chan master asked in return: 'What about when the tree falls and the vine withers?' Mingzhao Chan master said: 'It will only make Weishan's laughter even fresher.' Shushan Chan master then had some understanding, and said: 'Weishan Chan master originally had a knife in his laughter.' Then he bowed towards Weishan Chan master from afar.
Miaoxi (Wonderful Joy) Chan master praised: 'If you use these words to define the key principles, you would let down Mingzhao's one-eyed dragon. In laughter, the muddy and clear paths are suddenly distinguished, and then you know that the wind is shared for thousands of miles.'
Xuefeng (Snow Peak) sent a piece of wood, its shape like a snake, and wrote on its back: 'Originally natural, not requiring carving.' Weishan Chan master received it and said: 'A mountain dweller of true color, without any trace of knives or axes.'
A monk asked: 'When great function manifests, not adhering to rules, what should be done?' Weishan Chan master said: 'If you can use it, then use it.' The monk took off his arm-cloth (monk's clothing) and circled Weishan Chan master three times. Weishan Chan master said: 'Why don't you speak up about what's beyond?' As the monk was about to open his mouth, Weishan Chan master struck him and said: 'You wild fox spirit, get out.'
Chan Master Guling Shenzan (Divine Praise) of Fuzhou (all one)
Was a native of this prefecture. He received his initial training at the Dazhong (Great Middle) Temple. He had three Dharma companions who went on pilgrimage together. Only Shenzan Chan master visited Baizhang (Hundred Zhang) Chan master and awakened his mind.
Later, he returned to the temple where he had received his initial training and stood in attendance by his teacher. The teacher said: 'You have been on pilgrimage, what have you accomplished?' The first person said: 'Since leaving the master, I have been studying outside and can roughly write essays.' The second person said: 'Since leaving the master, I have listened to three sutras and treatises outside.' Shenzan Chan master said: 'Since leaving the master, I am just as I was before my pilgrimage.' His teacher scolded him: 'You foolish elder brother.'
能著文。小師兄。能通經論。汝卻云。一如未遊方時。辱我何多。今後只在廚下執役。
其師一日澡浴。命師去垢。師撫其背云。好所佛殿。只是無佛。其師咄云。這風顛漢。得與么無禮。師云。雖然無佛。也解放光。其師疑其語。
又一日看經次。有蠅子鉆牕。師云。世界如許廣闊。鉆他故紙。驢年去。遂作頌云。空門不肯出。投牕也大癡。百年鉆故紙。何日出頭時。
其師置經問云。汝行腳遇何人。吾前後見汝。發言異常。無乃得上人法耶。當爲我說。師云。某甲蒙百丈和尚。指個歇處。今欲報慈德耳。
其師致齋。命師說法。師升座。舉唱百丈門風雲。靈光洞耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。其師言下感悟。乃云。何期垂老。得聞極則事。
師臨遷化時。告眾云。汝等諸人。還識無聲三昧么。眾云不識。師云。汝等靜聽。莫別思量。眾皆側聆。師已示寂。
洪州東山慧禪師(凡四)
遊山次。僧指巖。問云。此巖。還有主也無。師云有。云是甚麼人。師云。三家村裡漢。
師同大於南用三人。在茶堂內。一僧近前。合掌云。不審。南用云。我既不納汝。汝亦不見我。不審阿誰。僧無語。
師云。不得平
【現代漢語翻譯】 現代漢語譯本： 『能著文，小師兄，能通經論。你卻說，『一如未遊方時』，侮辱我太多。今後只在廚房裡幹活。』
他的師父一天洗澡，命他搓背。他撫摸著師父的背說：『好一座佛殿，只是沒有佛。』他的師父呵斥道：『這瘋癲漢，怎麼這麼無禮！』他說：『雖然沒有佛，也自放光。』他的師父懷疑他的話。
又有一天看經的時候，有蒼蠅鉆窗戶。他說：『世界如此廣闊，卻鉆這舊紙，要到驢年才能出去。』於是作偈說：『空門不肯出，投窗也太癡。百年鉆故紙，何日出頭時？』
他的師父放下經書問道：『你行腳參訪遇到什麼人？我前後觀察你，發言不同尋常，莫非得到了高人的指點？應當為我說說。』他說：『我蒙百丈和尚，指了個歇腳的地方，現在想報答他的慈悲恩德罷了。』
他的師父準備了齋飯，命他說法。他升座，舉唱百丈的門風說：『靈光洞耀，迥脫根塵。體露真常，不拘文字。心性無染，本自圓成。但離妄緣，即如如佛。』他的師父聽了當即感悟，於是說：『沒想到垂暮之年，能聽到如此極妙的道理。』
他臨終時，告訴眾人說：『你們這些人，還知道無聲三昧（wusheng sanmei，silent samadhi）嗎？』眾人說不知道。他說：『你們靜靜地聽，不要胡思亂想。』眾人都側耳傾聽，他已經圓寂了。
洪州東山慧禪師（Hongzhou Dongshan Hui Chanshi）（共四則）
遊山的時候，一個僧人指著巖石問道：『這巖石，還有主人嗎？』禪師說有。僧人問：『是什麼人？』禪師說：『三家村裡的漢子。』
禪師與大於南（Da Yunan）、用（Yong）三個人，在茶堂里。一個僧人走上前，合掌說：『請問。』南用說：『我既不接納你，你也看不見我，請問誰呢？』僧人無話可說。
禪師說：『不得平。』
【English Translation】 English version: 『You are good at writing, junior brother, and you are versed in scriptures and treatises. Yet you say, 『Just like when I hadn't traveled,』 insulting me too much. From now on, just work in the kitchen.』
One day, his master was taking a bath and ordered him to scrub his back. He stroked his master's back and said, 『What a fine Buddha hall, but there is no Buddha.』 His master scolded, 『This crazy fellow, how can you be so rude!』 He said, 『Although there is no Buddha, it still emits light.』 His master doubted his words.
Another day, while reading the scriptures, a fly was drilling through the window. He said, 『The world is so vast, yet it drills through this old paper. It will take until the year of the donkey to get out.』 So he composed a verse: 『Unwilling to leave the empty gate, throwing itself at the window is too foolish. Drilling through old paper for a hundred years, when will it see the light of day?』
His master put down the scriptures and asked, 『What kind of person did you encounter during your pilgrimage? I have observed you before and after, and your speech is unusual. Could it be that you have received guidance from a superior person? You should tell me about it.』 He said, 『I was fortunate to have the Venerable Baizhang (Baizhang, a Chan master) point out a place to rest. Now I just want to repay his kindness.』
His master prepared a vegetarian meal and ordered him to give a Dharma talk. He ascended the seat and proclaimed Baizhang's (Baizhang, a Chan master) style, saying: 『The spiritual light shines brightly, completely detached from roots and dust. The essence reveals true constancy, not bound by words. The mind-nature is without defilement, inherently complete. Simply separate from deluded conditions, and you are the Thus Come Buddha (Tathagata).』 His master immediately had an awakening upon hearing this, and said, 『I never expected to hear such ultimate truth in my old age.』
When he was about to pass away, he told the assembly, 『Do you all know the silent samadhi (wusheng sanmei, silent samadhi)?』 The assembly said they did not know. He said, 『You all listen quietly, do not think wildly.』 The assembly all listened attentively, and he had already passed away.
Chan Master Hui (Hui) of Dongshan (Dongshan) in Hongzhou (Hongzhou) (Four cases in total)
While traveling in the mountains, a monk pointed to a rock and asked, 『Does this rock have an owner?』 The Chan master said it did. The monk asked, 『Who is it?』 The Chan master said, 『A man from Sanjia Village (Sanjia Village).』
The Chan master, together with Da Yungan (Da Yungan), and Yong (Yong), were in the tea hall. A monk stepped forward, put his palms together, and said, 『Excuse me.』 Nan Yong (Nan Yong) said, 『Since I do not accept you, and you do not see me, who are you asking?』 The monk was speechless.
The Chan master said, 『Not fair.』
白地。恁么問他。用云。大於亦無語那。于把住其僧云。是你恁么。累我亦然。遂與一摑。用笑云。朗月與青天(統要作大於語誤)。
師復問大於侍者。金剛正定。一切皆然。秋去冬來。且作么生。者云。不妨和尚借問。師云。即今即得。去後作么生。云誰敢問著某甲。師云。大於還得么。云猶要別人檢點在。師云。輔弼宗師。不廢光彩。侍者作禮。
師有小師。行腳歸。師云。你離吾。在外幾年耶。云十年。師云。不用指東劃西。直道將來。云對和尚。不敢謾語。師喝云。這打野榸漢。
江州龍雲臺禪師(凡一)
僧問。如何是祖師西來意。師云。昨夜欄中失卻牛。
京兆府衛國道禪師(凡一)
師問僧。甚處來。雲河南來。師云。黃河水清也未。僧無對。
溈山代云。小小狐兒。要過但過。用疑甚麼。
清田和尚(凡一)
與瑫上座。點茶次。師敲禪床三下。瑫亦敲三下。師云。老僧敲。有個善巧。上座敲。有何道理。瑫云。某甲敲。有個方便。和尚敲。作么生。師舉起盞子。瑫云。善知識眼。應須恁么。
煎茶子。瑫卻問。和尚適來舉盞子。意作么生。師云。不可更別有也。
廬山歸宗智常禪師法嗣
福州芙蓉靈訓禪師(凡三)
【現代漢語翻譯】 現代漢語譯本 白地。這樣問他。用云：『大於也無話可說了。』於是抓住那個僧人說：『是你這樣，連累我也這樣。』隨即打了他一巴掌。用笑著說：『朗月與青天（統要作大於語誤）。』
師父又問大於侍者：『金剛正定，一切都是這樣。秋去冬來，該怎麼辦？』侍者說：『不妨和尚您來問。』師父說：『現在立刻就明白，以後又該怎麼辦？』侍者說：『誰敢問我？』師父說：『大於你明白了嗎？』侍者說：『還需要別人來檢查。』師父說：『輔弼宗師，不失光彩。』侍者行禮。
師父有個小徒弟，行腳回來。師父問：『你離開我，在外面幾年了？』徒弟說：『十年。』師父說：『不用指東劃西，直接說來。』徒弟說：『對著和尚，不敢說謊。』師父喝道：『你這打野榸漢！』
江州龍雲臺禪師（凡一）
僧人問：『如何是祖師西來意？』師父說：『昨夜欄中失卻牛。』
京兆府衛國道禪師（凡一）
師父問僧人：『從哪裡來？』回答說：『河南來。』師父說：『黃河水清了嗎？』僧人無言以對。
溈山代為回答說：『小小狐兒，要過就過，用懷疑什麼？』
清田和尚（凡一）
與瑫上座點茶時，師父敲禪床三下，瑫也敲三下。師父說：『老僧敲，有個善巧。上座敲，有什麼道理？』瑫說：『我敲，有個方便。和尚敲，又是什麼？』師父舉起盞子。瑫說：『善知識眼，應該這樣。』
煎茶后，瑫反問：『和尚剛才舉盞子，是什麼意思？』師父說：『不可能再有別的意思了。』
廬山歸宗智常禪師法嗣
福州芙蓉靈訓禪師（凡三）
【English Translation】 English version Baidi. Asking him like this. Yong said, 'Da Yu (name of a person) also had nothing to say.' Thereupon, he grabbed the monk and said, 'It's because of you that I am also like this.' Then he slapped him. Yong laughed and said, 'Bright moon and blue sky (Tongyao mistakenly wrote Da Yu's words).'
The master then asked the attendant Da Yu (name of a person): 'The Vajra Samadhi (diamond concentration), everything is like this. Autumn goes and winter comes, what should be done?' The attendant said, 'It doesn't matter if the venerable asks.' The master said, 'Understanding it right now is fine, but what about later?' The attendant said, 'Who dares to ask me?' The master said, 'Da Yu (name of a person), do you understand?' The attendant said, 'It still needs someone else to examine it.' The master said, 'Assisting and guiding the master, not losing its brilliance.' The attendant bowed.
The master had a young disciple who returned from pilgrimage. The master asked, 'How many years have you been away from me?' The disciple said, 'Ten years.' The master said, 'No need to point east and draw west, tell it straight.' The disciple said, 'Facing the venerable, I dare not lie.' The master shouted, 'You wild beating Han!'
Zen Master Long Yun Tai of Jiangzhou (Total of one)
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Last night, I lost the ox in the pen.'
Zen Master Wei Guo Dao of Jingzhao Prefecture (Total of one)
The master asked a monk, 'Where do you come from?' He replied, 'From Henan.' The master said, 'Is the Yellow River clear yet?' The monk had no reply.
Mount Wei (name of a mountain) said on his behalf, 'Little fox, if you want to cross, just cross. What are you doubting?'
Monk Qingtian (name of a monk) (Total of one)
While serving tea to Superior seat Tao (name of a person), the master knocked on the Zen bed three times. Tao (name of a person) also knocked three times. The master said, 'When the old monk knocks, there is skill. When the superior seat knocks, what is the principle?' Tao (name of a person) said, 'When I knock, there is expediency. What about when the venerable knocks?' The master raised the cup. Tao (name of a person) said, 'The eyes of a good advisor should be like this.'
After brewing tea, Tao (name of a person) asked in return, 'Venerable, what did you mean by raising the cup just now?' The master said, 'There can't be any other meaning.'
Lineage of Zen Master Guizong Zhichang of Mount Lu (name of a mountain)
Zen Master Furong Lingxun of Fuzhou (Total of three)
師問歸宗。如何是佛。宗云。我向你道。你還信否。師云。和尚誠言。安敢不信。宗云。即汝便是。師云。如何保任。宗云。一翳在眼。空花亂墜。師于言下。頓領深旨。
師辭歸宗。宗問。甚處去。師云。入嶺去。宗云。子在此多年。束裝了來。為子說一上佛法。及師束裝了。卻去問訊。宗云。時寒。途中善為。
師訪同參實性大師。大師升堂。以右手拈拄杖。靠左邊。良久云。此事若不是芙蓉師兄。大難委悉。便下座。
黃龍南云。實性用不得。便休。劫將佛法。以為人情。千載之下。與人作笑端。且道。利害在甚麼處。
漢南高亭禪師(凡一)
夾山有一僧。來作禮。師便打。僧云。特來禮拜。何得打某甲。又作禮。師又打。其僧回舉似夾山。山云。汝還會么。云不會。山云。賴汝不會。汝若會。即夾山口啞。
新羅大茆和尚(凡二)
示眾云。欲識諸佛。向無明心內識取。欲識常住不凋性。向萬物遷變處識取。
僧問。如何是大茆境。師云。不露鋒。云爲甚麼不露鋒。師云。無當者。
五臺山智通禪師(凡二)
師謁歸宗。忽一夜叫云。我悟也。我悟也。明日歸宗上堂。問昨夜大悟底僧。出來。師便出。宗云。汝見甚麼道理。便言大
【現代漢語翻譯】 現代漢語譯本 僧人問歸宗禪師：『什麼是佛？』歸宗禪師說：『我如果告訴你，你相信嗎？』僧人說：『和尚您說的是真心話，我怎麼敢不相信呢？』歸宗禪師說：『就是你。』僧人問：『如何保任（保持這種覺悟）？』歸宗禪師說：『一隻眼睛裡有了翳障，就會看到虛幻的空花亂墜。』這位僧人當下就領悟了深刻的旨意。 這位僧人向歸宗禪師告辭。歸宗禪師問：『你要去哪裡？』僧人說：『我要入嶺去。』歸宗禪師說：『你在這裡多年，收拾好行裝來，我為你再說一說佛法。』等到這位僧人收拾好行裝，再去向歸宗禪師請教。歸宗禪師說：『天氣寒冷，路上好好照顧自己。』 這位僧人拜訪同參實性大師。實性大師升座，用右手拿著拄杖，靠在左邊。過了很久，他說：『這件事如果不是芙蓉師兄，很難詳細瞭解。』說完就下座了。 黃龍南禪師說：『實性大師用不得這種方式。』這樣就結束了。他把佛法當做人情來使用，千年之後，會成為人們的笑柄。那麼，利害關係在哪裡呢？』 漢南高亭禪師（共一條） 夾山禪師處有一個僧人，前來作禮。高亭禪師就打他。僧人說：『我特意來禮拜，為什麼打我？』又作禮，高亭禪師又打他。這位僧人回去把這件事告訴了夾山禪師。夾山禪師說：『你領會了嗎？』僧人說：『沒有領會。』夾山禪師說：『幸虧你沒有領會。你如果領會了，就等於夾山禪師成了啞巴。』 新羅大茆和尚（共兩條） 大茆和尚向大眾開示說：『想要認識諸佛，就向無明心內去認識。想要認識常住不凋謝的自性，就向萬物遷變之處去認識。』 有僧人問：『如何是大茆境？』大茆和尚說：『不露鋒芒。』僧人問：『為什麼不露鋒芒？』大茆和尚說：『沒有能抵擋的人。』 五臺山智通禪師（共兩條） 智通禪師拜見歸宗禪師。忽然一夜叫喊道：『我悟了！我悟了！』第二天，歸宗禪師上堂，問：『昨天晚上大悟的僧人，出來。』智通禪師便走了出來。歸宗禪師說：『你見到了什麼道理，就說大悟了？』
【English Translation】 English version A monk asked Guizong (a Zen master, meaning 'Returning to the Source'): 'What is Buddha?' Guizong said, 'If I tell you, would you believe it?' The monk said, 'Venerable monk, you speak sincerely, how dare I not believe?' Guizong said, 'It is you.' The monk asked, 'How to maintain (this realization)?' Guizong said, 'A speck in the eye causes illusory flowers to fall in confusion.' Upon hearing these words, the monk immediately understood the profound meaning. The monk bid farewell to Guizong. Guizong asked, 'Where are you going?' The monk said, 'I am going into the mountains.' Guizong said, 'You have been here for many years, pack your bags and come, I will speak to you further about the Dharma.' After the monk packed his bags, he went to Guizong to inquire. Guizong said, 'The weather is cold, take care on your journey.' The monk visited his fellow practitioner, Master Shixing (meaning 'Real Nature'). Master Shixing ascended the platform, held his staff in his right hand, and leaned it to the left. After a long while, he said, 'If it were not for my brother Furong (meaning 'Lotus'), this matter would be difficult to understand in detail.' Then he descended from the platform. Zen Master Huanglongnan (meaning 'Yellow Dragon South') said, 'Shixing's method is not appropriate.' It ends there. He used the Buddha-dharma as a personal favor, which will become a laughingstock for people a thousand years later. So, where does the advantage or disadvantage lie?' Zen Master Gaoting (meaning 'High Pavilion') of Hannan (a place name) (Total of one) There was a monk from Jiashan (a place name) who came to pay respects. The master immediately struck him. The monk said, 'I came specifically to pay respects, why do you strike me?' He paid respects again, and the master struck him again. The monk returned and told Jiashan about this. Jiashan said, 'Do you understand?' The monk said, 'I do not understand.' Jiashan said, 'Fortunately, you do not understand. If you understood, then Jiashan would be mute.' Great Monk Damau (a name) of Silla (an ancient Korean kingdom) (Total of two) He addressed the assembly, saying, 'If you want to recognize all the Buddhas, recognize them within the mind of ignorance. If you want to recognize the permanent, unchanging nature, recognize it in the midst of the changing of all things.' A monk asked, 'What is the realm of Damau?' The master said, 'Not revealing the edge.' The monk asked, 'Why not reveal the edge?' The master said, 'There is no one to withstand it.' Zen Master Zhitong (meaning 'Wisdom Penetration') of Mount Wutai (a famous Buddhist mountain) (Total of two) The master visited Guizong. Suddenly one night, he shouted, 'I am enlightened! I am enlightened!' The next day, Guizong ascended the platform and asked, 'The monk who had a great enlightenment last night, come forward.' The master came forward. Guizong said, 'What principle did you see that made you say you had a great enlightenment?'
悟。師云。師姑元是女人做。宗駭之。
師臨示寂時。有偈。示眾云。舉手攀南鬥。回身倚北辰。出頭天外看。誰是我般人。
明州大梅法常禪師法嗣
杭州天龍和尚(凡二)
示眾云。大眾莫待老僧。上來便上來。下去便下去。各有華嚴性海。具足功德。無礙光明。各各參取。
僧問。如何出得三界去。師云。汝即今在甚麼處。
秀州鹽官齊安國師法嗣
襄州關南道常禪師(凡一)
僧問。如何是祖師西來意。師拈起拄杖云。會么。云不會。師便打出。
京兆府章敬懷惲禪師法嗣
金州操禪師(凡一)
因請米胡齋。不排位。米到。展坐具作禮。師下繩床。米便就師位而坐。師卻席地而坐。
齋罷。米去。侍者卻問。和尚受一切人欽仰。今日坐位。被人奪卻。師云。三日後若來。即受救。若不來。即救不得。三日後。果來云。前日遭賊。
朗州古堤和尚(凡一)
仰山來參。師云。去汝無佛性。山叉手。近前三步。應諾而已。師云。子甚麼處。得此三昧。山云。從耽源處得名。溈山處得地。師云。莫是溈山的子么。山云。世諦即不無。佛法即不敢。
山卻問。和尚從甚麼處。得此三昧。師云。我從章敬。得此三昧。
【現代漢語翻譯】 悟。老師說：『師姑（尼姑）原本就是女人做的。』宗駭對此感到震驚。
老師臨近圓寂時，作偈示眾說：『舉手攀摘南斗星，轉身依靠北極星。探頭天外看一看，誰人像我這般人？』
明州大梅法常禪師的法嗣
杭州天龍和尚(共兩次)
開示大眾說：『各位不要等老僧我上來就上來，下去就下去。各自都有華嚴性海（比喻佛性廣大如華嚴經所描述的境界），具足功德，無礙光明。各自去參悟。』
有僧人問：『如何才能出離三界（欲界、色界、無色界）？』老師說：『你現在身在何處？』
秀州鹽官齊安國師的法嗣
襄州關南道常禪師(共一次)
有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』老師拿起拄杖說：『明白了嗎？』僧人說：『不明白。』老師就用拄杖打他。
京兆府章敬懷惲禪師的法嗣
金州操禪師(共一次)
因為要請米胡齋（一種齋飯），沒有安排座位。米送到后，（操禪師）展開坐具行禮。老師走下繩床，米就坐到老師的位置上，老師卻坐在地上。
齋飯完畢，米離開了。侍者問：『和尚您受一切人欽佩仰慕，今天座位卻被人奪走了。』老師說：『三天後如果他來，我就救他；如果不來，就救不了他。』三天後，米果然來了，說：『前天遭賊了。』
朗州古堤和尚(共一次)
仰山（仰山慧寂）前來參拜。老師說：『你沒有佛性。』仰山拱手，走上前三步，應諾而已。老師說：『你從什麼地方得到這種三昧（禪定）？』仰山說：『從耽源處得到名，從溈山處得到地。』老師說：『莫非你是溈山（溈山靈佑）的弟子嗎？』仰山說：『世俗諦上不能說沒有，佛法上不敢說有。』
仰山反問：『和尚您從什麼地方得到這種三昧？』老師說：『我從章敬處得到這種三昧。』
【English Translation】 Enlightenment. The master said, 'A Shigu (nun) is originally made of a woman.' Zong Hai was shocked by this.
When the master was about to pass away, he presented a verse to the assembly, saying, 'Raise your hand to pluck the Southern Dipper, turn around and lean on the Northern Star. Stick your head out beyond the heavens to see, who is like me?'
Successor of Zen Master Damei Fachang of Mingzhou
Hangzhou Tianlong Monk (twice in total)
Addressing the assembly, he said, 'Everyone, don't wait for this old monk. Come up when I come up, go down when I go down. Each of you has the Avatamsaka nature-sea (Huayan Xinghai, a metaphor for the vastness of Buddha-nature as described in the Avatamsaka Sutra), complete with merit and virtue, unobstructed light. Each of you should investigate and realize it.'
A monk asked, 'How can one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)?' The master said, 'Where are you at this very moment?'
Successor of National Teacher Qian Qi'an of Yanguan, Xiuzhou
Xiangzhou Guannan Daochang Zen Master (once in total)
A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The master picked up his staff and said, 'Do you understand?' The monk said, 'I don't understand.' The master then struck him with the staff.
Successor of Zen Master Zhangjing Huaiyun of Jingzhao Prefecture
Jinzhou Cao Zen Master (once in total)
Because he was inviting for a 'Mihu' meal (a type of vegetarian meal), no seats were arranged. When the rice arrived, (Cao Zen Master) spread out his sitting cloth and bowed. The master stepped down from his rope bed, and the rice immediately sat in the master's seat. The master then sat on the ground.
After the meal, the rice left. The attendant asked, 'Venerable, you are admired and respected by everyone. Today, your seat was taken by someone else.' The master said, 'If he comes in three days, I will save him; if he doesn't come, I cannot save him.' Three days later, the rice indeed came and said, 'I was robbed the day before yesterday.'
Langzhou Guti Monk (once in total)
Yangshan (Yangshan Huiji) came to visit. The master said, 'You have no Buddha-nature.' Yangshan bowed, took three steps forward, and simply acknowledged. The master said, 'Where did you obtain this samadhi (meditative state)?' Yangshan said, 'I obtained the name from Danyuan, and the ground from Weishan.' The master said, 'Could you be a disciple of Weishan (Weishan Lingyou)?' Yangshan said, 'In terms of worldly truth, it is not non-existent; in terms of Buddha-dharma, I dare not say it exists.'
Yangshan then asked, 'Venerable, where did you obtain this samadhi?' The master said, 'I obtained this samadhi from Zhangjing.'
山嘆云。不可思議。來者難為湊泊。
福州龜山智真禪師(凡二)
謁章敬。敬問。自何而至。師云。至無所至。來無所來。敬默許之。后入室。益臻玄奧。
示眾云。動容瞬目。無出當人。一念凈心。本來是佛。
幽州盤山寶積禪師法嗣
鎮州普化和尚(凡八)
師見人。無高下。皆振鈴一聲。時號普化和尚。或將鈴。就人耳邊振。或拊人背。有回首者。師便伸手云。乞我一文錢。
師尋常入市。振鈴云。明頭來。明頭打。暗頭來。暗頭打。四方八面來。旋風打。虛空來。連架打。
臨濟令侍者。攔胸搊住云。總不恁么來時如何。師托開云。明日大悲院裡有齋。者回舉似臨濟。濟云。我從來疑著這漢。
師同臨濟。赴一施主齋。濟云。毛吞巨海。芥納須彌。為復是神通妙用。為復是法爾如然。師乃踢倒飯床。濟云。太粗生。師云。這裡是甚麼所在。說粗說細。濟休去。明日又同赴一家齋濟云。今日供養。何似昨日。師又踢倒飯床。濟云。太粗生。師云。瞎漢。佛法說甚麼粗細。濟不覺吐舌。
雪竇云。兩個老賊。吃飯也不了。好與三十棒。棒雖行。且阿那個是正賊。
臨濟一日。同河陽木塔三人。在僧堂地爐內坐。正說師每日。在街市。掣風
【現代漢語翻譯】 現代漢語譯本： 山嘆道：『不可思議，來者難以捉摸。』
福州龜山智真禪師（共二則）
拜謁章敬禪師。章敬禪師問：『從哪裡來？』智真禪師說：『至無所至，來無所來。』章敬禪師默預設可了他。後來智真禪師入室修行，更加精進，達到了玄妙的境界。
智真禪師向大眾開示說：『動容瞬目，無不顯現當人（指當下之人）。一念凈心，本來就是佛。』
幽州盤山寶積禪師的法嗣
鎮州普化和尚（共八則）
普化和尚見人，無論地位高低，都搖響手中的鈴鐺。當時人們稱他為普化和尚。有時他會將鈴鐺放在人的耳邊搖，有時拍打人的背。如果有人回頭，他就伸手說：『乞討我一文錢。』
普化和尚經常進入集市，搖著鈴鐺說：『明頭來，明頭打；暗頭來，暗頭打；四方八面來，旋風打；虛空來，連架打。』
臨濟禪師讓侍者攔住普化和尚，抓住他問：『總不這樣來時，又該如何？』普化和尚推開侍者說：『明日大悲院裡有齋飯。』侍者將此事告訴臨濟禪師，臨濟禪師說：『我從來就懷疑這個傢伙。』
普化和尚與臨濟禪師一同去一位施主家應齋。臨濟禪師說：『毛孔吞沒大海，芥子容納須彌山（Sumeru，佛教中的須彌山，世界的中心）。這到底是神通妙用，還是本來就是如此？』普化和尚就踢翻了飯桌。臨濟禪師說：『太粗魯了。』普化和尚說：『這裡是什麼地方？說什麼粗細？』臨濟禪師就此作罷。第二天又一同去一家應齋，臨濟禪師說：『今天的供養，和昨天比如何？』普化和尚又踢翻了飯桌。臨濟禪師說：『太粗魯了。』普化和尚說：『瞎漢，佛法說什麼粗細？』臨濟禪師不禁吐了吐舌頭。
雪竇禪師評論說：『兩個老賊，吃飯也沒完沒了。應該給他們三十棒。棒子雖然打了，但哪個才是真正的賊？』
臨濟禪師有一天，同河陽、木塔三人，在僧堂的地爐內坐著，正在說普化和尚每天在街市上像旋風一樣。
【English Translation】 English version: The mountain sighed: 'Inconceivable, those who come are difficult to grasp.'
Zen Master Zhizhen of Guishan Mountain in Fuzhou (Two cases)
He visited Zen Master Zhangjing. Zhangjing asked: 'Where do you come from?' Zhizhen said: 'Arriving at nowhere, coming from nowhere.' Zhangjing silently acknowledged him. Later, Zhizhen entered the room for practice, becoming even more refined and reaching profound depths.
Zhizhen said to the assembly: 'Every movement and glance reveals the present person (referring to the person in the present moment). A single thought of pure mind is originally Buddha.'
Dharma successor of Zen Master Baoji of Panshan Mountain in Youzhou
Venerable Puhua of Zhenzhou (Eight cases)
Whenever Venerable Puhua saw someone, regardless of their status, he would ring his bell. At that time, people called him Venerable Puhua. Sometimes he would ring the bell near people's ears, or pat them on the back. If someone turned around, he would reach out his hand and say: 'Beg me for a penny.'
Venerable Puhua often entered the market, ringing his bell and saying: 'The bright head comes, strike the bright head; the dark head comes, strike the dark head; from all directions, strike with a whirlwind; from emptiness, strike continuously.'
Zen Master Linji instructed an attendant to stop Puhua, grabbing him and asking: 'If it doesn't come like this, what then?' Puhua pushed the attendant away and said: 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' The attendant told this to Zen Master Linji, who said: 'I have always suspected this fellow.'
Venerable Puhua and Zen Master Linji went to a donor's house for a vegetarian meal. Zen Master Linji said: 'A hair swallows the great ocean, a mustard seed contains Mount Sumeru (Sumeru, the central mountain of the world in Buddhism). Is this a miraculous power, or is it naturally so?' Venerable Puhua then kicked over the dining table. Zen Master Linji said: 'Too crude.' Venerable Puhua said: 'What kind of place is this? Talking about crude and refined?' Zen Master Linji stopped there. The next day, they went to another house for a vegetarian meal. Zen Master Linji said: 'How is today's offering compared to yesterday's?' Venerable Puhua kicked over the dining table again. Zen Master Linji said: 'Too crude.' Venerable Puhua said: 'Blind man, what does the Buddha-dharma say about crude and refined?' Zen Master Linji couldn't help but stick out his tongue.
Zen Master Xuedou commented: 'Two old thieves, never finishing their meal. They should be given thirty blows. Although the blows are given, who is the real thief?'
One day, Zen Master Linji, along with Heyang and Muta, were sitting in the fire pit of the monks' hall, talking about how Venerable Puhua was like a whirlwind in the streets every day.
掣顛。知他是凡是聖。師忽入堂。濟問云。你是凡是聖。師云。你道。我是凡是聖。濟便喝。師指河陽木塔云。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟云這賊。師云。賊賊。便出去。
師在臨濟堂前。吃生菜。濟云。這漢大似一頭驢。師便作驢鳴。濟喚直歲云。細抹草料著。師云。少室人不識。金陵又再來。臨濟一隻眼。到處為人開。
趙州云。何不與他。本分草料著。
師于阛阓中。振鈴云。覓個去處。不可得。被道吾把住云。你擬去甚麼處。師云。汝從甚麼處來。吾無語。師掣肘便行。
師一日。見馬道使喝道。師亦喝道。又作相撲勢。馬道令人打五棒。師云。似則似。是則不是。
師將入滅。遍問人。覓直裰。人皆送與。師俱不受。臨濟令人買棺木一具。師歸來。濟云。我與你。做直裰了也。師笑云。臨濟廝兒饒舌。
遂擎棺。繞街叫云。臨濟與我。做直裰了也。我往東門。遷化去。市人相率送之。師云。今日不合青烏。明日南門。遷化去。市人亦隨之。師又云。今日未吉。明日西門遷化去。人皆不信。隨者稍稀。師第四日。擎棺出北門外。自入棺中。債路行人。釘之。市人相報環觀。只聞空中。鈴聲漸遠。揭棺視之。乃全身脫去也。
蒲州麻谷
【現代漢語翻譯】 現代漢語譯本 掣顛（僧人名號）。問：『他』是凡人還是聖人？師父忽然進入禪堂。臨濟（僧人名號）問道：『你是凡人還是聖人？』師父說：『你說，我是凡人還是聖人？』臨濟便大喝一聲。師父指著河陽（地名）的木塔說：『河陽的新媳婦，木塔里的老禪師，臨濟這小傢伙，卻長了一隻慧眼。』臨濟說：『這賊！』師父說：『賊！賊！』便出去了。 師父在臨濟禪堂前，吃生菜。臨濟說：『這人很像一頭驢。』師父便學驢叫。臨濟叫來值歲僧人說：『仔細給他拌些草料。』師父說：『少室山（地名）的人不認識我，我又到金陵（地名）來了。臨濟這隻眼，到處為人開啟智慧。』 趙州（僧人名號）說：『為什麼不給他應得的草料呢？』 師父在鬧市中，搖著鈴鐺說：『找個去處，找不到啊。』被道吾（僧人名號）抓住說：『你打算去哪裡？』師父說：『你從哪裡來？』道吾無語。師父掙脫手臂便走了。 師父有一天，看見馬道使（人名）大聲呵斥，師父也大聲呵斥。又做出相撲的姿勢。馬道使讓人打了師父五棒。師父說：『像倒是像，是卻不是。』 師父將要圓寂，到處問人要直裰（僧衣）。人們都送給他，師父都不接受。臨濟讓人買了一具棺木。師父回來，臨濟說：『我已經為你做了直裰了。』師父笑著說：『臨濟這小子饒舌。』 於是扛著棺材，繞著街叫喊說：『臨濟為我做了直裰了！我要往東門遷化去了。』市裡的人爭相跟隨著他。師父說：『今天不適合青烏術（選擇吉日），明天往南門遷化去。』市裡的人也跟著他。師父又說：『今天不吉利，明天往西門遷化去。』人們都不相信了，跟隨的人漸漸稀少。師父第四天，扛著棺材出北門外，自己進入棺材中，讓路過的行人釘上棺材。市裡的人互相告知前來圍觀，只聽見空中聲音漸漸遠去。打開棺材一看，竟然是全身脫殼而去了。 蒲州（地名）麻谷（地名）
【English Translation】 English version Che Dian (monk's name). Asked: 'Is he' a mortal or a saint? The master suddenly entered the hall. Linji (monk's name) asked: 'Are you a mortal or a saint?' The master said: 'You tell me, am I a mortal or a saint?' Linji then shouted loudly. The master pointed to the wooden pagoda in Heyang (place name) and said: 'The new bride of Heyang, the old Chan master in the wooden pagoda, Linji, this little fellow, has a wise eye.' Linji said: 'This thief!' The master said: 'Thief! Thief!' and then left. The master was eating raw vegetables in front of Linji's hall. Linji said: 'This man is very much like a donkey.' The master then brayed like a donkey. Linji called the year-attendant monk and said: 'Carefully mix some fodder for him.' The master said: 'The people of Shaoshi Mountain (place name) do not recognize me, and I have come to Jinling (place name) again. Linji's one eye opens wisdom for people everywhere.' Zhao Zhou (monk's name) said: 'Why not give him the fodder he deserves?' The master was in the market, ringing a bell and saying: 'Looking for a place to go, can't find it.' Dao Wu (monk's name) grabbed him and said: 'Where are you planning to go?' The master said: 'Where did you come from?' Dao Wu was speechless. The master broke free and left. One day, the master saw Ma Dao Shi (person's name) shouting loudly, and the master also shouted loudly. He also made a sumo wrestling posture. Ma Dao Shi had people beat the master five times. The master said: 'It's similar, but it's not it.' The master was about to pass away, and asked people everywhere for a zhiduo (monk's robe). People all gave it to him, but the master refused to accept it. Linji had someone buy a coffin. When the master returned, Linji said: 'I have already made a zhiduo for you.' The master smiled and said: 'Linji, this kid is talkative.' So he carried the coffin, shouting around the street: 'Linji made a zhiduo for me! I am going to the east gate to pass away.' The people in the city scrambled to follow him. The master said: 'Today is not suitable for Qingwu (geomancy), tomorrow I will pass away to the south gate.' The people in the city also followed him. The master also said: 'Today is not auspicious, tomorrow I will pass away to the west gate.' People didn't believe it, and fewer and fewer people followed. On the fourth day, the master carried the coffin out of the north gate, entered the coffin himself, and had passers-by nail the coffin shut. The people in the city told each other and came to watch, only to hear the sound in the air gradually fading away. When they opened the coffin, they found that he had shed his entire body and left. Puzhou (place name) Magu (place name)
寶徹禪師法嗣
壽州良遂座主(凡一)
初謁麻谷。谷見來。荷鋤入園。鋤草去。師隨到鋤草處。谷不顧。便歸方丈。閉卻門。
師明日又去。谷又閉卻門。師遂敲門。谷云誰。師云。良遂。才稱名。忽然契悟。乃云。和尚莫謾良遂。良遂若不來見和尚洎被經論。賺過一生。及歸講肆。開演。其略云。諸人知處。良遂盡知。良遂知處。諸人不知。
雲門云。便有逆水之波。如今得入。是順水之意。亦喚作雙放時節 又云。麻谷問阿誰。他道莫謾良遂。不是識破麻谷相見時節。若不來禮拜和尚。洎被經論。賺過一生。亦知有賺人處 又云。作么生是良遂知處。
䖍州西堂智藏禪師法嗣
䖍州處微禪師(凡二)
僧問。三乘十二分教。體理得妙。與祖意。是同是別。師云。須向六句外鑒。不得隨他聲色轉。云如何是六句。師云。語底。默底。不語不默底。總是。總不是。汝合作么生。僧無對。
師問仰山。汝名甚麼。山云惠寂。師云。那個是慧。那個是寂。山云。只在目前。師云。猶有前後在。山云。和尚見個甚麼。師云。喫茶去。
湖南東寺如會禪師法嗣
吉州薯山慧超禪師(凡一)
洞山來。師問。汝已住一方。又來這裡作么。洞云。無奈疑何
【現代漢語翻譯】 現代漢語譯本 寶徹禪師法嗣
壽州良遂座主(凡一)
最初去拜見麻谷禪師(Magu)。麻谷禪師見他來了，就扛著鋤頭進入園中，鋤草。良遂座主跟隨到鋤草的地方，麻谷禪師不理睬他，就回到方丈室，關上門。
良遂座主第二天又去，麻谷禪師又關上門。良遂座主於是敲門。麻谷禪師問：『誰？』良遂座主說：『良遂。』剛一報上名字，忽然開悟，於是說：『和尚不要欺騙良遂，良遂若不來見和尚，幾乎被經論欺騙過了一生。』等到回到講堂，開講演說，其中要略說：『你們知道的地方，良遂全都知道；良遂知道的地方，你們不知道。』
雲門禪師(Yunmen)說：『便有了逆水行舟的波瀾。如今能夠進入，是順水推舟的意思，也叫做雙放時節。』又說：『麻谷禪師問是誰，他說不要欺騙良遂，不是識破麻谷禪師相見的時節。若不來禮拜和尚，幾乎被經論欺騙過了一生，也知道有欺騙人的地方。』又說：『怎麼是良遂座主知道的地方？』
䖍州西堂智藏禪師法嗣
䖍州處微禪師(凡二)
有僧人問：『三乘十二分教(San-cheng and twelve divisions of teachings)，體悟其理精妙，與祖師的意旨，是相同還是不同？』處微禪師說：『必須在六句之外去鑑別，不能跟隨它的聲色流轉。』僧人問：『如何是六句？』處微禪師說：『語底(speaking)，默底(silence)，不語不默底(neither speaking nor silence)，總是(all)，總不是(not all)，你打算怎麼做？』僧人無言以對。
處微禪師問仰山禪師(Yangshan)：『你叫什麼名字？』仰山禪師說：『惠寂(Huiji)。』處微禪師說：『哪個是慧(wisdom)，哪個是寂(tranquility)？』仰山禪師說：『就在眼前。』處微禪師說：『還有前後之分。』仰山禪師說：『和尚您見到什麼？』處微禪師說：『喫茶去。』
湖南東寺如會禪師法嗣
吉州薯山慧超禪師(凡一)
洞山禪師(Dongshan)來訪，慧超禪師問：『你已經住持一方，又來這裡做什麼？』洞山禪師說：『無奈還有疑問。』
【English Translation】 English version Successor of Zen Master Bao Che
Layman Liang Sui of Shouzhou (one case)
Initially, he visited Zen Master Magu (Magu). Magu, seeing him arrive, carried a hoe into the garden to weed. Liang Sui followed him to where he was weeding. Magu ignored him and returned to his abbot's quarters, closing the door.
The next day, Liang Sui went again, and Magu closed the door again. Liang Sui then knocked on the door. Magu asked, 'Who is it?' Liang Sui said, 'Liang Sui.' As soon as he stated his name, he suddenly attained enlightenment and said, 'Venerable Master, do not deceive Liang Sui. If Liang Sui had not come to see you, he would have been deceived by the scriptures and treatises for his entire life.' When he returned to the lecture hall and began to expound, the gist of his words was: 'What you all know, Liang Sui knows completely; what Liang Sui knows, you all do not know.'
Zen Master Yunmen (Yunmen) said, 'Then there are the waves of going against the current. Now being able to enter, it is the meaning of going with the flow, also called the time of double release.' He also said, 'Magu asked who it was, and he said not to deceive Liang Sui; it is not recognizing the time of meeting Magu. If he had not come to pay respects to the Venerable Master, he would have been deceived by the scriptures and treatises for his entire life, also knowing there is a place for deceiving people.' He also said, 'What is the place that Layman Liang Sui knows?'
Successor of Zen Master Zizang of Xitang in Qianzhou
Zen Master Chuwei of Qianzhou (two cases)
A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (San-cheng and twelve divisions of teachings), understanding their principles subtly, are they the same or different from the Patriarch's intent?' Zen Master Chuwei said, 'You must discern outside the six phrases, and not follow their sounds and forms.' The monk asked, 'What are the six phrases?' Zen Master Chuwei said, 'The bottom of speech (speaking), the bottom of silence (silence), the bottom of neither speech nor silence (neither speaking nor silence), all (all), not all (not all), what do you intend to do?' The monk was speechless.
Zen Master Chuwei asked Zen Master Yangshan (Yangshan), 'What is your name?' Zen Master Yangshan said, 'Huiji (Huiji).' Zen Master Chuwei said, 'Which is wisdom (wisdom), and which is tranquility (tranquility)?' Zen Master Yangshan said, 'It is right before your eyes.' Zen Master Chuwei said, 'There is still before and after.' Zen Master Yangshan said, 'What does the Venerable Master see?' Zen Master Chuwei said, 'Go have some tea.'
Successor of Zen Master Ruhui of Dongsi Temple in Hunan
Zen Master Huichao of Shushan in Jizhou (one case)
Zen Master Dongshan (Dongshan) came to visit. Zen Master Huichao asked, 'You already reside in one place, why have you come here?' Zen Master Dongshan said, 'Helplessly, there are still doubts.'
。所以來見和尚。師召良價。價應諾。師云。是甚麼。洞無語。師云。好個佛。只是無光𦦨。
荊州永泰靈湍禪師法嗣
湖南上林戒靈禪師(凡一)
師參大溈。溈問。大德作么來。師云。介冑全具。溈云。卸卻了。來相見。師云。卸卻了也。溈咄云。賊尚未打。卸作甚麼。
后參永泰。方喻厥旨。
湖南祇林和尚(凡一)
每叱文殊普賢。為精魅。手提木劍。自謂降魔。
才見僧來。便云。魔來也。以木劍亂揮。潛入方丈。如是十二年。置劍無言。
僧向。十二年前。為甚麼降魔。師云。賊不打貧兒家。云十二年後。為甚麼不降魔。師云。賊不打貧兒家。
五臺秘魔巖和尚(凡一)
常提一杈。才見僧來。提起杈云。甚麼魔魅。教汝出家。甚麼魔魅。教汝行腳。道得也杈下死。道不得。也杈下死。速道速道。
法眼代云。乞命乞命 玄覺代云。老兒家。放下杈子得也 五祖戒云。山僧當時若見。奪劫杈來。驀項杈倒。點把火。照看。面皮厚多少。
南嶽下第五世
趙州觀音從諗禪師法嗣
楊州光孝慧覺禪師(凡五)
師一日。見露柱合掌云。不審世尊。僧云。和尚是露柱。師云。啼得血流無用處。不如緘口過殘春。
【現代漢語翻譯】 現代漢語譯本：
所以（洞山良價）來見（云巖曇晟）和尚。（云巖曇晟）禪師叫（洞山）良價。（洞山）良價應了一聲。禪師說：『這是什麼？』洞山（良價）無語。禪師說：『好一個佛，只是沒有光焰。』 荊州永泰靈湍禪師法嗣 湖南上林戒靈禪師(凡一) （戒靈）禪師參訪大溈（靈佑）。大溈（靈佑）問：『大德從哪裡來？』（戒靈）禪師說：『介冑全具。』大溈（靈佑）說：『卸卻了，來相見。』（戒靈）禪師說：『卸卻了也。』大溈（靈佑）呵斥道：『賊尚未打，卸作甚麼？』 後來參訪永泰（靈湍），方才領悟其中的旨意。 湖南祇林和尚(凡一) （祇林和尚）常常呵斥文殊（菩薩）、普賢（菩薩），認為是精魅。手提木劍，自認為是降魔。 才見到僧人來，便說：『魔來也！』用木劍亂揮，然後潛入方丈。如此十二年，放下劍，不再說話。 僧人問：『十二年前，為什麼降魔？』（祇林）和尚說：『賊不打貧兒家。』（僧人）又問：『十二年後，為什麼不降魔？』（祇林）和尚說：『賊不打貧兒家。』 五臺秘魔巖和尚(凡一) （秘魔巖和尚）常常提著一杈，才見到僧人來，提起杈說：『什麼魔魅，教你出家？什麼魔魅，教你行腳？』說得出來，也在杈下死；說不出來，也在杈下死。快說！快說！ 法眼（文益）代（秘魔巖和尚）說：『乞命！乞命！』玄覺（永嘉玄覺）代（秘魔巖和尚）說：『老人家，放下杈子得也！』五祖戒（五祖法演）說：『山僧當時若見，奪劫杈來，驀項杈倒，點把火，照看，面皮厚多少！』 南嶽下第五世 趙州觀音從諗禪師法嗣 揚州光孝慧覺禪師(凡五) （慧覺）禪師一日，見到露柱合掌說：『不審世尊（佛）。』僧人說：『和尚是露柱。』（慧覺）禪師說：『啼得血流無用處，不如緘口過殘春。』
【English Translation】 English version:
Therefore, Dongshan Liangjie came to see the abbot Yunyan Tansheng. The Zen master Yunyan called Liangjie. Liangjie responded. The Zen master said, 'What is this?' Dongshan was silent. The Zen master said, 'A good Buddha, but without radiance.' Lineage of Zen Master Lingtuan of Yongtai in Jingzhou Zen Master Jieling of Shanglin in Hunan (One instance) Zen Master (Jieling) visited Dawei (Lingyou). Dawei (Lingyou) asked, 'Great Virtue, where do you come from?' Zen Master (Jieling) said, 'Fully armed.' Dawei (Lingyou) said, 'Take it off and come to see me.' Zen Master (Jieling) said, 'It's taken off.' Dawei (Lingyou) scolded, 'The thief hasn't attacked yet, what are you taking it off for?' Later, he visited Yongtai (Lingtuan) and then understood the meaning. Hunan Zhilin Monk (One instance) The (Zhilin Monk) often scolded Manjusri (Bodhisattva) and Samantabhadra (Bodhisattva), considering them to be demons. He held a wooden sword and considered himself to be subduing demons. As soon as he saw a monk coming, he would say, 'The demon is coming!' He waved the wooden sword wildly and then sneaked into the abbot's room. He did this for twelve years, then put down the sword and stopped speaking. A monk asked, 'Twelve years ago, why did you subdue demons?' The (Zhilin) Monk said, 'Thieves don't rob poor people's homes.' (The monk) asked again, 'Twelve years later, why don't you subdue demons?' The (Zhilin) Monk said, 'Thieves don't rob poor people's homes.' Monk of Secret Demon Cliff on Mount Wutai (One instance) The (Secret Demon Cliff Monk) often carried a pitchfork. As soon as he saw a monk coming, he raised the pitchfork and said, 'What demon enticed you to become a monk? What demon enticed you to travel on foot?' If you can say it, you will die under the pitchfork; if you can't say it, you will also die under the pitchfork. Speak quickly! Speak quickly! Fayan (Wenyi) said on behalf of (the Secret Demon Cliff Monk), 'Spare my life! Spare my life!' Xuanjue (Yongjia Xuanjue) said on behalf of (the Secret Demon Cliff Monk), 'Old man, put down the pitchfork!' Wuzu Jie (Wuzu Fayan) said, 'If this mountain monk had seen it at that time, he would have snatched the pitchfork, knocked him down with it, lit a fire, and looked to see how thick his skin was!' Fifth Generation Below Nanyue Lineage of Zen Master Zhaozhou Guanyin Congshen Zen Master Huijue of Guangxiao in Yangzhou (Five instances) One day, Zen Master (Huijue) saw a pillar and put his palms together, saying, 'I do not presume to judge, World Honored One (Buddha).' A monk said, 'The abbot is a pillar.' Zen Master (Huijue) said, 'Crying until blood flows is useless; it is better to keep silent and pass the remaining spring.'
師到崇壽。法眼問。近離甚處。師云。趙州。眼云。承聞趙州有柏樹子話。是否。師云無。法眼云。往來皆謂。僧問如何是祖師西來意。州云。庭前柏樹子。上座何得言無。師云。先師實無此語。和尚莫謗先師好。
師問宋齊丘。還會道么。宋云。若是道。也著不得。師云。是有著不得。是無著不得。宋云。總不恁么。師云。著不得底𦗚。宋無對。
張居士問。奈老何。師云。年多少。士云。八十也。師云。可謂老也。士云。畢竟如何。師云。直至千歲也未在。
或人問。某甲平生殺牛。還有罪也無。師云無。或人云。何得無罪。師云。殺一個。還一個。
隴州國清奉禪師(凡二)
問牛頭未見四祖時。為甚麼百鳥銜花獻。師云。陜府人。送錢財與鐵牛。云見后為甚麼不銜花獻。師云。木馬投明行八百。
僧問。祖意教意。是同是別。師云。雨滋三草秀。春風不褁頭。
問如何是出家人。師云。銅頭鐵額。鳥觜鹿身。
問如何是佛法大意。師云。釋迦是牛頭獄卒。祖師是馬面阿傍。
問如何是祖師西來意。師云。東壁打西壁。
婺州新建禪師(凡一)
一生不畜沙彌童行。有座主問。和尚年尊。何不討個小師侍奉。師云。若有眼暗耳聾
【現代漢語翻譯】 現代漢語譯本：
禪師來到崇壽寺。法眼禪師問：『你最近從哪裡來？』禪師說：『趙州。』法眼禪師說：『聽說趙州有關於柏樹子的話頭，是這樣嗎？』禪師說：『沒有。』法眼禪師說：『來往的人都說，有僧人問「如何是祖師西來意（Bodhidharma's intention in coming from the West）？」趙州禪師回答說「庭前柏樹子（the cypress tree in the courtyard）」。您怎麼說沒有呢？』禪師說：『我的先師確實沒有說過這樣的話。和尚您最好不要誹謗先師。』 禪師問宋齊丘：『你會說「道（the Way）」嗎？』宋齊丘說：『如果是「道」，也無法執著。』禪師說：『是有無法執著，還是無無法執著？』宋齊丘說：『總不是這樣。』禪師說：『無法執著的又是什麼？』宋齊丘無言以對。 張居士問：『如何對待衰老？』禪師說：『多大年紀了？』居士說：『八十歲了。』禪師說：『可以說是老了。』居士說：『究竟該如何？』禪師說：『即使活到一千歲，也還不夠。』 有人問：『我一生殺牛，還有罪過嗎？』禪師說：『沒有。』那人問：『為什麼沒有罪過？』禪師說：『殺一個，還一個。』 隴州國清奉禪師（共二則） 問：牛頭禪師（Niutou）未見四祖（the Fourth Patriarch）時，為什麼百鳥銜花獻給他？禪師說：『陜府人送錢財給鐵牛。』那人問：『見四祖后為什麼不銜花獻給他了？』禪師說：『木馬天亮就行八百里。』 僧人問：『祖意（the Patriarch's intention）和教意（the teaching's intention），是相同還是不同？』禪師說：『雨滋潤三草而秀美，春風不包裹頭。』 問：『如何是出家人（a monk）？』禪師說：『銅頭鐵額，鳥嘴鹿身。』 問：『如何是佛法大意（the great meaning of the Buddha Dharma）？』禪師說：『釋迦（Shakyamuni Buddha）是牛頭獄卒，祖師（the Patriarch）是馬面阿傍。』 問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『東墻打西墻。』 婺州新建禪師（共一則） 一生不蓄沙彌童行（young novice monks）。有座主（a senior monk）問：『和尚您年紀大了，為什麼不找個小沙彌來侍奉您？』禪師說：『如果眼瞎耳聾。』
【English Translation】 English version:
The master arrived at Chongshou Monastery. Dharma Eye (Fayan) asked, 'Where have you come from recently?' The master said, 'Zhaozhou.' Fayan said, 'I have heard that Zhaozhou has a saying about the cypress tree. Is that so?' The master said, 'No.' Fayan said, 'Everyone who comes and goes says that a monk asked, "What is Bodhidharma's intention in coming from the West (祖師西來意)?" Zhaozhou replied, "The cypress tree in the courtyard (庭前柏樹子)." How can you say there is no such thing?' The master said, 'My late teacher truly did not say such a thing. You should not slander my late teacher.' The master asked Song Qiqiu, 'Can you speak of the Way (道)?' Song said, 'If it is the Way, one cannot be attached to it.' The master said, 'Is it that there is no attachment, or that there is attachment?' Song said, 'It is not like that at all.' The master said, 'What is it that cannot be attached to?' Song was speechless. Layman Zhang asked, 'What to do about old age?' The master said, 'How old are you?' The layman said, 'Eighty.' The master said, 'You can be said to be old.' The layman said, 'What is the ultimate way?' The master said, 'Even living to a thousand years is not enough.' Someone asked, 'I have killed cows all my life. Is there any sin?' The master said, 'No.' The person asked, 'How can there be no sin?' The master said, 'Kill one, repay one.' Chan Master Feng of Guoqing Monastery in Longzhou (two cases in total) Asked: When Niutou (牛頭) had not yet seen the Fourth Patriarch (四祖), why did hundreds of birds carry flowers to offer him? The master said, 'The people of Shanfu send money and goods to iron cows.' The person asked, 'Why did they not carry flowers to offer him after seeing the Fourth Patriarch?' The master said, 'A wooden horse travels eight hundred miles at dawn.' A monk asked, 'Are the Patriarch's intention (祖意) and the teaching's intention (教意) the same or different?' The master said, 'Rain nourishes the three grasses to flourish, the spring breeze does not wrap the head.' Asked, 'What is a monk (出家人)?' The master said, 'Copper head and iron forehead, bird's beak and deer's body.' Asked, 'What is the great meaning of the Buddha Dharma (佛法大意)?' The master said, 'Shakyamuni Buddha (釋迦) is the ox-headed jailer, the Patriarch (祖師) is the horse-faced Yama's assistant.' Asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' The master said, 'Hitting the east wall with the west wall.' Chan Master Xinjian of Wuzhou (one case in total) He never kept young novice monks (沙彌童行) in his life. A senior monk (座主) asked, 'Venerable Master, you are old. Why don't you find a young novice to serve you?' The master said, 'If one is blind and deaf.'
口啞底。為我討一個來。主無對。
杭州多福和尚(凡一)
僧問。如何是多福一叢竹。師云。一莖兩莖斜。僧云。不會。師云。三莖四莖曲。
益州西穆和尚(凡二)
師召侍者。者應諾。師云。更深夜靜。共伊商量。
有俗士。舉手云。和尚是一頭驢。師云。老僧被你騎。士無語去。后三日。卻來云。某甲前日。著賊了也。師拈棒打出。
衢州子湖利蹤禪師法嗣
日容遠禪師(凡一)
奯上座來。師拊掌三下云。猛虎當軒。誰是敵者。奯云。俊鷂沖天。阿誰捉得。師云。彼此難當。奯云。且休。未要斷這公案。師拈拄杖。作舞。歸方丈。奯無語。師云。死卻這漢也。
紫桐和尚(凡一)
僧問。如何是紫桐境。師云。你眼裡著得沙么。云大好紫桐境也不識。師云。老僧不諱此事。其僧出去。師下繩床擒住云。今日好個公案。老僧未得分文入手。云賴遇某甲是僧。師云。禍不單行。
漳州浮石和尚(凡一)
示眾云。山僧開個卜鋪。能斷人貧富。定人生死。
時有僧出問。離卻貧富生死。不落五行。請師直道。師云。金木水火土。
聯燈會要卷第七 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會
【現代漢語翻譯】 口啞底（Kou Ya Di，人名）。為我討一個來。主無對。
杭州多福和尚(Duo Fu，地名，和尚名)（凡一）
僧問：『如何是多福一叢竹？』師云：『一莖兩莖斜。』僧云：『不會。』師云：『三莖四莖曲。』
益州西穆和尚(Xi Mu，地名，和尚名)（凡二）
師召侍者。者應諾。師云：『更深夜靜，共伊商量。』
有俗士，舉手云：『和尚是一頭驢。』師云：『老僧被你騎。』士無語去。后三日，卻來云：『某甲前日，著賊了也。』師拈棒打出。
衢州子湖利蹤禪師(Zi Hu Li Zong，地名，人名)法嗣
日容遠禪師(Ri Rong Yuan，人名)（凡一）
奯(Huo，人名)上座來。師拊掌三下云：『猛虎當軒，誰是敵者？』奯云：『俊鷂沖天，阿誰捉得？』師云：『彼此難當。』奯云：『且休，未要斷這公案。』師拈拄杖，作舞，歸方丈。奯無語。師云：『死卻這漢也。』
紫桐和尚(Zi Tong，地名，和尚名)（凡一）
僧問：『如何是紫桐境？』師云：『你眼裡著得沙么？』云：『大好紫桐境也不識。』師云：『老僧不諱此事。』其僧出去。師下繩床擒住云：『今日好個公案，老僧未得分文入手。』云：『賴遇某甲是僧。』師云：『禍不單行。』
漳州浮石和尚(Fu Shi，地名，和尚名)（凡一）
示眾云：『山僧開個卜鋪，能斷人貧富，定人生死。』
時有僧出問：『離卻貧富生死，不落五行，請師直道。』師云：『金木水火土。』
聯燈會要卷第七 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會
【English Translation】 Kou Ya Di (name). Get one for me. The master had no reply.
Monk Duofu (Duo Fu, place name, monk's name) of Hangzhou (one case)
A monk asked: 'What is Duofu's clump of bamboo?' The master said: 'One stalk, two stalks, slanting.' The monk said: 'I don't understand.' The master said: 'Three stalks, four stalks, crooked.'
Monk Ximu (Xi Mu, place name, monk's name) of Yizhou (two cases)
The master called the attendant. The attendant responded. The master said: 'It's late at night and very quiet. Let's discuss it together.'
A layman raised his hand and said: 'The monk is a donkey.' The master said: 'This old monk is being ridden by you.' The layman was speechless and left. Three days later, he came back and said: 'I was robbed the other day.' The master picked up a stick and drove him out.
Successor of Zen Master Zihu Lizong (Zi Hu Li Zong, place name, person's name) of Quzhou
Zen Master Rirongyuan (Ri Rong Yuan, person's name) (one case)
Senior Monk Huo (Huo, person's name) came. The master clapped his hands three times and said: 'A fierce tiger is at the door, who is the enemy?' Huo said: 'A swift falcon soars into the sky, who can catch it?' The master said: 'We are both difficult to deal with.' Huo said: 'Let it be for now, I don't want to judge this case.' The master picked up his staff, danced, and returned to his room. Huo was speechless. The master said: 'This fellow is dead.'
Monk Zitong (Zi Tong, place name, monk's name) (one case)
A monk asked: 'What is the realm of Zitong?' The master said: 'Can you get sand in your eyes?' The monk said: 'I don't recognize such a wonderful realm of Zitong.' The master said: 'This old monk doesn't deny this matter.' The monk went out. The master got off the rope bed, grabbed him, and said: 'Today is a good case, but this old monk hasn't gotten a penny yet.' The monk said: 'Luckily, I am a monk.' The master said: 'Misfortunes never come singly.'
Monk Fushi (Fu Shi, place name, monk's name) of Zhangzhou (one case)
He addressed the assembly, saying: 'This mountain monk has opened a fortune-telling shop, which can determine people's poverty and wealth, and determine their life and death.'
At that time, a monk came out and asked: 'Apart from poverty, wealth, life, and death, not falling into the five elements, please tell me directly.' The master said: 'Metal, wood, water, fire, earth.'
The Essentials of the Transmission of the Lamp, Volume 7 卍 New Continued Collection, Volume 79, No. 1557, The Essentials of the Transmission of the Lamp
The Transmission of the Lamp
要卷第八
住泉州崇福禪寺嗣祖比丘 悟明 集
長沙景岑禪師法嗣
明州雪竇常通禪師(凡一)
僧問。如何是密室。師云。不通風。云如何是室中人。師云。諸聖求睹不見。僧作禮。師云。千聖不能思。萬聖不能議。乾坤壞不壞。虛空包不包。一切無比倫。三世唱不起。
鄂州茱萸禪師法嗣
石梯和尚(凡二)
師見侍者。托缽上堂。乃喚云侍者。者應諾。師云。甚處去。云上堂齋去。師云。我豈不知你上堂齋去。云除此外。別道個甚麼。即得。師云。我只問你本分事。雲和尚若問本分事。某甲實是上堂齋去。云汝不謬為吾侍者。
有一暫到來。師前立少頃。便出去。師云。有甚麼辨白處。僧再來。立良久。師云。辨得也辨得也。云辨得后如何。師云。埋卻得也。云蒼天蒼天。師云。適來卻恁么。如今還不當。僧便出去。
潭州大溈靈祐禪師法嗣
袁州仰山慧寂禪師(凡四十五)
韶州懷化葉氏子也。初謁大溈。溈問。你是有主沙彌。無主沙彌。師云。有主沙彌。溈云主在甚麼處。師從西過東立。溈異之。
溈山問師。承聞子在百丈先師處。問一答十。問十答百。是否。師云。不敢。溈云。佛法向上。道取一句。師擬開口。溈便喝。
如是三問。三度擬對。三度遭喝。師垂淚云。先師道。你須遇人始得。今日便是遇人也。遂發心牧牛三年。一日溈入山。見師在磐石上坐禪。溈以拄杖點師背云。寂子道得也未。師云。雖道不得。要且不借別人口。溈云。寂子會也。
溈山謂師云。汝須自迴光返照。別人不知汝解處。汝試將實解。獻老僧看。師云。若教某甲自看。到這裡無圓位。亦無一物一解。得獻和尚。溈云。無圓位處。元是汝作解處。未離心境在。師云。既無圓位。何處有法。把何物作境。溈云。適來是汝作恁么解。是否。師云是。溈云。若恁么。是具足心境法。未脫我所心在。元來有解獻我。何得言無。許你信位顯。人位隱在。
師問溈山。如何是真佛住處。山云。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。理事不二。真佛如如。師于言下大悟。
師在溈山。牧牛時。踢天泰上座問。百億毛頭。百億師子現。作么生。師騎牛便歸。
次日侍立溈山。舉前話。方了。卻見泰上座來。師云。便是這個上座。溈遂問。百億毛頭。百億師子現。豈不是上座道。泰云是。師云。正當現時。毛前現。毛后現。泰云。現時不說前後。溈山大笑。師云。師子腰折也(依本錄)。
師看牛。溈山問。此中還有菩薩也無
【現代漢語翻譯】 現代漢語譯本： 像這樣問了三次，三次都想回答，三次都被呵斥。師傅流著淚說：『先師曾說，你必須遇到明師才能開悟，今天就是你遇到明師的時候了。』於是發心牧牛三年。一天，溈山（Weishan，禪師名）進山，看見師父在磐石上坐禪。溈山用拄杖點師父的背說：『寂子（Jizi，人名），你悟道了嗎？』師父說：『即使沒有悟道，也決不借用別人的話。』溈山說：『寂子開悟了。』 溈山對師父說：『你必須自己迴光返照，別人不知道你理解的地方。你試著將你真實的理解，獻給老僧看看。』師父說：『如果讓我自己看，到這裡沒有圓滿的地位，也沒有任何事物或任何理解，可以獻給和尚。』溈山說：『沒有圓滿地位的地方，原本就是你作解的地方，還沒有離開心和境。』師父說：『既然沒有圓滿的地位，哪裡有法？拿什麼東西作為境？』溈山說：『剛才就是你這樣理解的，對嗎？』師父說是。溈山說：『如果這樣，就是具足了心、境、法，還沒有脫離『我所』的心。原本就有理解要獻給我，怎麼能說沒有呢？允許你信位顯現，人位隱藏。』 師父問溈山：『什麼是真佛的住處？』溈山說：『以思慮無思慮的微妙，反過來思慮靈覺的無窮。思慮窮盡，迴歸本源，自性與現象常住不變，理與事不二，真佛如如不動。』師父在這些話下大悟。 師父在溈山牧牛時，踢天泰上座（Tiantai Shangzuo，僧人名號）問：『百億毛頭上，百億獅子顯現，這是怎麼回事？』師父騎著牛就回去了。 第二天，師父侍立在溈山身邊，提起之前的話。剛說完，就看見泰上座來了。師父說：『就是這位上座。』溈山於是問：『百億毛頭上，百億獅子顯現，難道不是上座說的嗎？』泰上座說是。師父說：『正當顯現時，是在毛前顯現，還是在毛后顯現？』泰上座說：『顯現時不說前後。』溈山大笑。師父說：『獅子的腰折斷了。』（依照原本記錄） 師父看牛，溈山問：『這裡還有菩薩嗎？』
【English Translation】 English version: Thus he asked three times. Three times he attempted to answer. Three times he was rebuked. The master, shedding tears, said, 'The former master said, 'You must meet the right person to attain enlightenment.' Today is precisely when you meet the right person.' Thereupon, he resolved to herd cattle for three years. One day, Weishan (Weishan, name of a Chan master) entered the mountain and saw the master sitting in meditation on a large rock. Weishan tapped the master's back with his staff and said, 'Jizi (Jizi, personal name), have you attained the Tao?' The master said, 'Even if I have not attained it, I certainly do not borrow words from others.' Weishan said, 'Jizi has understood.' Weishan said to the master, 'You must turn your light inward and reflect upon yourself. Others do not know where you understand. Try to present your true understanding for this old monk to see.' The master said, 'If I were to look at it myself, there is no perfect position here, nor any thing or any understanding that can be offered to the monk.' Weishan said, 'The place where there is no perfect position is originally where you are making interpretations, not yet separated from mind and object.' The master said, 'Since there is no perfect position, where is the Dharma? What is taken as the object?' Weishan said, 'Just now, that was how you were interpreting it, was it not?' The master said, 'It was.' Weishan said, 'If so, then you are fully equipped with mind, object, and Dharma, not yet free from the 'mine' mind. Originally, you had an understanding to offer me, how can you say you have none? I allow that your faith position is manifest, while your human position is hidden.' The master asked Weishan, 'Where is the true Buddha's dwelling place?' Weishan said, 'With the subtlety of thinking without thinking, reflect back upon the infinity of spiritual awareness. When thought is exhausted, return to the source, the nature and phenomena are eternally abiding, principle and phenomena are not two, the true Buddha is thus, thus, unmoving.' The master had a great enlightenment upon hearing these words. When the master was herding cattle at Weishan, the Venerable Tiantai (Tiantai Shangzuo, monastic title) asked, 'On a hundred billion hair tips, a hundred billion lions appear. What is this?' The master rode the ox and returned home. The next day, the master stood in attendance beside Weishan and mentioned the previous conversation. Just as he finished, he saw the Venerable Tiantai arrive. The master said, 'This is that Venerable.' Weishan then asked, 'On a hundred billion hair tips, a hundred billion lions appear, was that not what the Venerable said?' The Venerable Tiantai said, 'It was.' The master said, 'When exactly do they appear, before the hair or after the hair?' The Venerable Tiantai said, 'When appearing, there is no before or after.' Weishan laughed loudly. The master said, 'The lion's back is broken.' (According to the original record) The master was watching the cattle, Weishan asked, 'Are there any Bodhisattvas here?'
。師云。有。溈云。你見那個是。試指出看。師云。和尚擬那個不是。試指出看。溈休去。
溈山問師。忽有人。問你。作么生祇對。師云。東寺師叔若在。慧寂不到寂寞。溈云。放你一個不祇對罪。師云。生之與殺。只在一言。溈云。不辜汝見。別有人不肯。師云。阿誰。溈指露柱云。這個。師云。道甚麼。溈亦云。道甚麼。師云。白鼠推遷。銀臺不變。
師問溈山。大用現前。請師辨白。溈下座。歸方丈。師隨後入。溈云。子適來。問甚麼。師再舉。溈云。還記得吾答否。師云。記得。溈云。試舉看。師便出去。溈云錯。師云。香嚴師弟來。莫道某甲無語。
師侍立溈山。忽聞鳥鳴。溈云。伊說事卻徑。師云。不可向別人道。溈云。何故。師云。為伊說事太直。溈云。多少法門。寂子一時推下。師云。推下事作么生。溈敲禪床三下。
溈山喂鴉生飯。回頭見師。乃云。今日為伊大上堂一上。師云。某甲隨例得聞。溈云。聞底事作么生。師云。鴉作鴉鳴。鵲作鵲噪。溈云。爭奈聲色何。師云。和尚適來道甚麼。溈云。我只道。為伊大上堂一上。師云。為甚麼喚作聲色。溈云。雖然如此。驗過又何妨。師云。大事因緣。作么生驗。溈豎起拳。師云。終是指東劃西。溈云。子適來問甚麼。師云
【現代漢語翻譯】 現代漢語譯本： 師父說：『有。』 溈山（Weishan，人名，禪師）說：『你看見哪個是？試著指出來看看。』 師父說：『和尚（heshang，對僧人的尊稱）你認為哪個不是？試著指出來看看。』 溈山便不再說什麼。
溈山問師父：『如果有人問你，你打算怎麼回答？』 師父說：『如果東寺（Dongsi，地名）師叔在，慧寂（Huiji，人名，即師父）就不會感到寂寞。』 溈山說：『我免你一次不回答的罪過。』 師父說：『生與殺，只在一句話之間。』 溈山說：『我不怪你的見解，但恐怕有人不認同。』 師父說：『是誰？』 溈山指著露柱（luzhu，露天的柱子）說：『這個。』 師父說：『它說什麼？』 溈山也說：『它說什麼？』 師父說：『白鼠（baishu，指時間）不停地流逝，銀臺（yintai，指不變的真理）卻始終不變。』
師父問溈山：『大用（dayong，指佛法的妙用）現前，請師父辨別明白。』 溈山走下座位，回到方丈（fangzhang，寺院住持的住所）。師父隨後也進入方丈。 溈山說：『你剛才問什麼？』 師父再次提起剛才的問題。 溈山說：『還記得我怎麼回答的嗎？』 師父說：『記得。』 溈山說：『試著說出來聽聽。』 師父便走了出去。 溈山說：『錯了。』 師父說：『如果香嚴（Xiangyan，人名，禪師）師弟來了，就別說我無話可說。』
師父侍立在溈山身邊，忽然聽到鳥鳴。 溈山說：『它說話卻很直接。』 師父說：『不要對別人說。』 溈山說：『為什麼？』 師父說：『因為它說話太直白。』 溈山說：『多少法門，都被寂子（Jizi，人名，即師父）一下子推翻了。』 師父說：『推翻了又怎麼樣？』 溈山敲了禪床三下。
溈山喂烏鴉吃生飯，回頭看見師父，於是說：『今天為它們大大地講一次法。』 師父說：『我也照例聽聽。』 溈山說：『聽到了什麼？』 師父說：『烏鴉發出烏鴉的叫聲，喜鵲發出喜鵲的叫聲。』 溈山說：『那聲色（shengse，指世間萬象）又該怎麼辦呢？』 師父說：『和尚剛才說什麼？』 溈山說：『我只是說，為它們大大地講一次法。』 師父說：『為什麼稱作聲色？』 溈山說：『雖然如此，檢驗一下又何妨？』 師父說：『大事因緣（dashiyinyuan，指開悟的機緣），怎麼檢驗？』 溈山豎起拳頭。 師父說：『終究是指東劃西。』 溈山說：『你剛才問什麼？』 師父說：
【English Translation】 English version: The Master said: 'Yes.' Weishan (name of a Zen master) said: 'Which one do you see? Try to point it out.' The Master said: 'Which one does the Heshang (a respectful term for monks) think is not? Try to point it out.' Weishan then remained silent.
Weishan asked the Master: 'If someone asks you, how do you plan to answer?' The Master said: 'If my Uncle-Master of Dongsi (place name) were here, Huiji (the Master's name) would not feel lonely.' Weishan said: 'I'll excuse you from the sin of not answering this time.' The Master said: 'Life and death are only a word apart.' Weishan said: 'I don't blame your view, but I'm afraid someone won't agree.' The Master said: 'Who is it?' Weishan pointed to the exposed pillar (a pillar in the open air) and said: 'This one.' The Master said: 'What does it say?' Weishan also said: 'What does it say?' The Master said: 'The white rat (referring to time) keeps passing, but the silver platform (referring to unchanging truth) remains unchanged.'
The Master asked Weishan: 'The Great Function (the wonderful function of the Dharma) is present, please Master discern it clearly.' Weishan stepped down from his seat and returned to his abbot's room (the residence of the abbot of a monastery). The Master followed him into the abbot's room. Weishan said: 'What did you ask just now?' The Master raised the question again. Weishan said: 'Do you remember how I answered?' The Master said: 'I remember.' Weishan said: 'Try to say it and let me hear.' The Master then walked out. Weishan said: 'Wrong.' The Master said: 'If my Dharma-brother Xiangyan (name of a Zen master) comes, don't say I have nothing to say.'
The Master was standing beside Weishan when he suddenly heard a bird singing. Weishan said: 'It speaks directly about things.' The Master said: 'Don't tell others.' Weishan said: 'Why?' The Master said: 'Because it speaks too directly.' Weishan said: 'So many Dharma gates have been overturned by Jizi (the Master's name) all at once.' The Master said: 'What if they are overturned?' Weishan knocked on the Zen bed three times.
Weishan was feeding raw rice to crows, turned around and saw the Master, and then said: 'Today, I will give them a great Dharma talk.' The Master said: 'I will listen as usual.' Weishan said: 'What did you hear?' The Master said: 'The crow makes the sound of a crow, and the magpie makes the sound of a magpie.' Weishan said: 'Then what should be done about sound and form (all phenomena in the world)?' The Master said: 'What did the Heshang say just now?' Weishan said: 'I just said that I would give them a great Dharma talk.' The Master said: 'Why is it called sound and form?' Weishan said: 'Even so, what harm is there in testing it?' The Master said: 'How do you test the Great Matter of Cause and Condition (the opportunity for enlightenment)?' Weishan raised his fist. The Master said: 'In the end, you are pointing east and drawing west.' Weishan said: 'What did you ask just now?' The Master said:
。大事因緣。溈云。為甚麼。喚作指東劃西。師云。爲著聲色故。某甲所以問。溈云。並未曉了此事。師云。如何得曉了去。溈云。寂子聲色。老僧東西。師云。一月千江體不分。溈云。應須與么始得。師云。如金與金。終無異色。豈有異名。溈云。作么生是無異名底道理。師云。瓶盤釵釧契盂盆。溈云。寂子說禪。如師子吼。驚殺狐狼野犴之屬。
師掃地次。溈山云。塵非掃得。空不自生。如何是塵非掃得。師以帚。掃地一下。溈云。作么生是空不自生。師以手指自身。又指溈山。山云。塵非掃得。空不自生。離此二途。又作么生。師又掃地一下。以手指自身。復指溈山。
師夏罷。問訊溈山。山云。一夏不見上來。在下面。作何所務。師云。某甲在下。鋤得一片畬。下得一籮種。溈云。子今夏也不空過。師卻問溈山。和尚今夏。作得個甚麼。溈云。日中一食。夜后一寢。師云。和尚今夏。也不空過。道了不覺吐舌。溈云。寂子何得自傷己命。
師住東平。溈山寄鏡子一面。並書至。師升堂。受書畢。提起鏡子。示眾云。大眾且道。是溈山鏡。是東平鏡。若道是東平鏡。又是溈山寄來。若道是溈山鏡。又在東平手裡。若道得。即留取。若道不得。即撲破去也。如是三說。眾皆無對。師遂撲破。
【現代漢語翻譯】 現代漢語譯本： 大事因緣。 溈山（Weishan，禪師名）問：『為什麼叫做指東劃西？』 師（指代被提問者，下同）說：『爲了聲色的緣故。』 溈山說：『我還不明白這件事。』 師說：『怎樣才能明白呢？』 溈山說：『寂子（Jizi，人名）的聲色，老僧的東西。』 師說：『一月千江，本體是不分的。』 溈山說：『應該這樣才行。』 師說：『如同金子和金子，終究沒有不同的顏色，哪裡會有不同的名稱呢？』 溈山問：『怎樣是沒有不同名稱的道理？』 師說：『瓶、盤、釵、釧，和盂、盆一樣。』 溈山說：『寂子說禪，如同獅子吼，驚嚇狐貍、狼和野狗之類。』
師在掃地的時候，溈山說：『塵不是掃就能掃掉的，空不是自己產生的。什麼是塵不是掃就能掃掉的？』 師拿起掃帚，掃了一下地。 溈山問：『什麼是空不是自己產生的？』 師用手指指自己，又指指溈山。 溈山說：『塵不是掃就能掃掉的，空不是自己產生的，離開這兩種途徑，又該怎樣？』 師又掃了一下地，用手指指自己，又指指溈山。
師結束夏季安居后，向溈山問訊。溈山說：『一個夏天沒見你上來，你在下面做什麼呢？』 師說：『我在下面，鋤了一片田，種了一籮筐種子。』 溈山說：『你今年夏天也沒有白過。』 師反問溈山：『和尚今年夏天，做了些什麼呢？』 溈山說：『中午吃一頓飯，晚上睡一覺。』 師說：『和尚今年夏天，也沒有白過。』說完不自覺地吐了吐舌頭。 溈山說：『寂子為什麼自己傷害自己的性命？』
師住在東平（Dongping，地名）的時候，溈山寄來一面鏡子，並附帶一封信。師升座，接受信后，拿起鏡子，向大眾展示說：『各位，你們說，這是溈山的鏡子，還是東平的鏡子？如果說是東平的鏡子，又是溈山寄來的；如果說是溈山的鏡子，又在東平的手裡。如果說得對，就留下它；如果說不對，就把它打碎。』這樣說了三次，大家都沒有回答。師於是把鏡子打碎了。
【English Translation】 English version: The Great Matter of Cause and Condition. Weishan (Weishan, a Zen master) asked: 'Why is it called pointing east and drawing west?' The Master (referring to the one being questioned, same below) said: 'For the sake of sound and form.' Weishan said: 'I still don't understand this matter.' The Master said: 'How can one come to understand it?' Weishan said: 'Jizi's (Jizi, a person's name) sound and form, the old monk's things.' The Master said: 'The moon in a thousand rivers, the essence is not divided.' Weishan said: 'It must be like this.' The Master said: 'Like gold and gold, there is ultimately no different color, how can there be different names?' Weishan asked: 'What is the principle of having no different names?' The Master said: 'Bottles, plates, hairpins, bracelets, are the same as basins and pots.' Weishan said: 'Jizi's speaking of Zen is like a lion's roar, frightening foxes, wolves, and wild dogs.'
When the Master was sweeping the floor, Weishan said: 'Dust cannot be swept away, emptiness does not arise by itself. What is dust that cannot be swept away?' The Master picked up the broom and swept the floor once. Weishan asked: 'What is emptiness that does not arise by itself?' The Master pointed to himself and then pointed to Weishan. Weishan said: 'Dust cannot be swept away, emptiness does not arise by itself. Apart from these two paths, what should be done?' The Master swept the floor again, pointed to himself, and then pointed to Weishan.
After the Master finished the summer retreat, he paid respects to Weishan. Weishan said: 'I haven't seen you come up for a summer. What have you been doing down there?' The Master said: 'Down there, I hoed a field and planted a basket of seeds.' Weishan said: 'You haven't wasted this summer.' The Master asked Weishan in return: 'What has the Abbot done this summer?' Weishan said: 'Eating one meal at noon and sleeping after night.' The Master said: 'The Abbot hasn't wasted this summer either.' After saying that, he unconsciously stuck out his tongue. Weishan said: 'Why does Jizi harm his own life?'
When the Master lived in Dongping (Dongping, a place name), Weishan sent a mirror with a letter. The Master ascended the platform, received the letter, picked up the mirror, and showed it to the assembly, saying: 'Everyone, tell me, is this Weishan's mirror or Dongping's mirror? If it is said to be Dongping's mirror, it was sent by Weishan; if it is said to be Weishan's mirror, it is in Dongping's hands. If you can say it correctly, keep it; if you can't say it correctly, break it.' He said this three times, but no one answered. The Master then broke the mirror.
西禪凈頌云。比謂拈來伸一問。如何舉眾盡茫然。不因一撲百雜碎。定作人間醜婦冤。
溈山問。盡大地眾生。業識忙忙。無本可據。子作么生。知他有之與無。師云。惠寂有驗處。
時有僧。從面前過。師召云。上座。僧回首。師云。和尚。這個便是業識忙忙。無本可據。溈云。此是師子一滴乳。迸散六斛驢乳。
溈山問師。甚麼處來。師云。田中來。溈云。田中有多少人。師插下鍬子。叉手而立。溈云。今日南山大有人刈茆。師拽鍬便行。
玄沙云。我若見。即踏倒鍬 雪竇云。諸方咸謂。插鍬話奇特。大似隨邪逐惡。據雪竇見處。仰山被溈山一問。直得草繩自縛。去死十分。
溈山與師行次。指田云。這一丘田。那頭高這頭低。師云。卻是這頭高。那頭低。溈云。汝若不信。向田中央立。看兩頭。師云。不必中間立。亦莫住兩頭。溈云。若如是。著水看。水能平物。師云。水亦無定。但高處高平。低處低平。溈休去。
師問溈山。和尚去後。有人問法道如何傳嗣。向他道甚麼。溈云。一粥一飯。師云。前人不肯。又作么生。溈云。作家師僧。仰作禮。溈云。向後錯舉即不可。
師在溈山牧牛。見一僧上寺。不久便下。師問。何不且住。僧云。只為因緣不契。
【現代漢語翻譯】 現代漢語譯本 西禪凈頌說道：『譬如拈出一個問題來提問，為何大家都茫然不知所措？如果不經過一番徹底的打破，必定會像人間的醜婦一樣含冤。』（西禪凈：指西禪寺的凈禪師；頌：讚頌，偈頌）
溈山（溈山：指溈山靈佑禪師）問：『整個大地的眾生，業識（業識：佛教術語，指由業力形成的意識）忙忙碌碌，沒有根本可以依據，你如何知道他們有還是沒有（指業識的真實存在）？』 仰山（仰山：指仰山慧寂禪師，即本段中的『師』）回答：『惠寂（惠寂：仰山慧寂禪師的法號）有驗證的地方。』
當時有個僧人從面前經過，仰山叫道：『上座（上座：對僧人的尊稱）。』 僧人回頭。仰山說：『和尚（和尚：對僧人的尊稱），這個便是業識忙忙碌碌，沒有根本可以依據。』 溈山說：『這是師子（師子：比喻佛法）的一滴乳，迸散了六斛（斛：古代容量單位）驢乳。』
溈山問仰山：『從哪裡來？』 仰山說：『田里來。』 溈山說：『田里有多少人？』 仰山插下鋤頭，叉手而立。 溈山說：『今天南山（南山：泛指山）有很多人在割茅草。』 仰山拿起鋤頭就走。
玄沙（玄沙：玄沙師備禪師）說：『我如果見到，就踏倒鋤頭。』 雪竇（雪竇：雪竇重顯禪師）說：『各方都說，插鋤頭這件事很奇特，很像是隨從邪惡。依雪竇看來，仰山被溈山一問，簡直是草繩自己捆綁自己，離死不遠了。』
溈山和仰山一起走，指著田說：『這塊田，那頭高這頭低。』 仰山說：『卻是這頭高，那頭低。』 溈山說：『你若不信，向田中央站著，看兩頭。』 仰山說：『不必中間站，也不要站在兩頭。』 溈山說：『如果這樣，用水來看，水能平物。』 仰山說：『水也沒有定，只是高處高平，低處低平。』 溈山無話可說。
仰山問溈山：『和尚去世后，有人問法道如何傳承，向他怎麼說？』 溈山說：『一粥一飯。』 仰山說：『前人不肯（前人：指求法的人），又怎麼說？』 溈山說：『作家師僧（作家師僧：指有作為的僧人），仰山作禮。』 溈山說：『向後錯誤引用就不可以。』
仰山在溈山牧牛，看見一個僧人上寺，不久就下來。仰山問：『為何不且住下？』 僧人說：『只因爲因緣不契合。』
【English Translation】 English version Zen Master Jing of Xi Chan Temple said in a verse: 'It's like picking up a question to ask, why is everyone at a loss? If it's not thoroughly shattered, it will surely be as wronged as an ugly woman in the world.' (Xi Chan: Refers to Zen Master Jing of Xi Chan Temple; Verse: A hymn or gatha)
Weishan (Weishan: Refers to Zen Master Lingyou of Weishan) asked: 'All sentient beings on the great earth, their karmic consciousness (karmic consciousness: a Buddhist term referring to consciousness formed by karmic forces) is busy and chaotic, with no basis to rely on. How do you know whether they have it or not (referring to the real existence of karmic consciousness)?' Yangshan (Yangshan: Refers to Zen Master Huiji of Yangshan, i.e., the 'Master' in this passage) replied: 'Huiji (Huiji: Zen Master Huiji of Yangshan's Dharma name) has a place to verify it.'
At that time, a monk passed by. Yangshan called out: 'Venerable Sir (Venerable Sir: A respectful term for monks).' The monk turned his head. Yangshan said: 'Monk (Monk: A respectful term for monks), this is precisely the busy and chaotic karmic consciousness with no basis to rely on.' Weishan said: 'This is a drop of lion's (lion: a metaphor for the Buddha's teachings) milk, scattering six hu (hu: an ancient unit of volume) of donkey's milk.'
Weishan asked Yangshan: 'Where do you come from?' Yangshan said: 'From the field.' Weishan said: 'How many people are in the field?' Yangshan planted the hoe and stood with his hands clasped. Weishan said: 'Today, there are many people in Nanshan (Nanshan: a general term for mountains) cutting thatch.' Yangshan picked up the hoe and left.
Xuansha (Xuansha: Zen Master Shibei of Xuansha) said: 'If I saw it, I would kick over the hoe.' Xuedou (Xuedou: Zen Master Chongxian of Xuedou) said: 'All quarters say that the matter of planting the hoe is very peculiar, very much like following evil. According to Xuedou's view, Yangshan, being asked by Weishan, is simply tying himself with a straw rope, not far from death.'
Weishan and Yangshan were walking together, pointing to the field and saying: 'This field, that end is high and this end is low.' Yangshan said: 'It is this end that is high and that end that is low.' Weishan said: 'If you don't believe it, stand in the middle of the field and look at both ends.' Yangshan said: 'No need to stand in the middle, nor stand at both ends.' Weishan said: 'If so, look at it with water; water can level things.' Yangshan said: 'Water is also not fixed; it is high and level in high places, and low and level in low places.' Weishan was speechless.
Yangshan asked Weishan: 'After the abbot passes away, if someone asks how the Dharma is transmitted, what should I say to him?' Weishan said: 'One congee, one meal.' Yangshan said: 'If the former person (former person: refers to the person seeking the Dharma) does not accept it, what should I say?' Weishan said: 'An accomplished monk (accomplished monk: refers to a monk with achievements), Yangshan makes a bow.' Weishan said: 'It is not permissible to quote it wrongly afterwards.'
Yangshan was herding cattle at Weishan, and saw a monk going up to the temple, and soon came down. Yangshan asked: 'Why not stay for a while?' The monk said: 'Only because the conditions are not in harmony.'
所以下山。師云。有何因緣。請舉看。僧云。和尚問某甲。名甚麼。某甲云歸真。和尚云。真歸何在。某甲無對。
師云。上座卻回。向和尚道。某甲道得也。待他問你乍么生道。但云。耳里眼裡鼻里。其僧回。一如所教。溈云。脫空妄語漢。此是五百人善知識語。
師到巖頭。頭舉拂子。師展坐具。頭拈拂子。置背後。師將坐具。搭肩上。便出。頭云。我不重你放。只重你收。
師問東寺。借一路。過那邊。得么寺云。大凡沙門。不可只一路也。別更有么。師良久。寺卻問師。借一路過那邊。得么。師云。大凡沙門。不可只一路也。別更有么。寺云。只有此。師云。大唐天子。決定姓金。
示眾云。汝等諸人。各自迴光返照。莫記吾言。汝自無始劫來。背明投暗。妄想根深。卒難頓拔。所以假設方便。奪汝粗識。如將黃葉。止小兒啼。有甚麼是處。亦如人將百種貨物與金寶。作一鋪貨賣。只擬輕重來機。所以道。石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠屎。我亦拈與他。來覓真金。我亦拈與他。
時有僧問。鼠屎即不要。請和尚真金。師云。嚙鏃擬開口。驢年亦不會。
示眾云。我若索喚。即有交易。若不索喚。即無交易。我若說禪宗。身邊要一人相伴。亦無。豈況有五
【現代漢語翻譯】 現代漢語譯本：於是（那個僧人）就下山了。溈山禪師說：『有什麼因緣（原因，緣故）？請說來聽聽。』僧人說：『和尚（指溈山禪師）問我叫什麼名字，我說叫歸真（迴歸真如本性）。和尚說：『真歸向何處？』我無言以對。』 溈山禪師說：『你回去，對和尚說：『我能回答了。』等他問你如何回答，你就說：『在耳朵里，在眼睛裡，在鼻子里。』』那僧人回去后，完全按照溈山禪師教的說了。溈山禪師說：『這是脫離實際的虛妄之語！』這是五百人善知識（指有德行的僧人）才會說的話。 溈山禪師到巖頭（指巖頭全豁禪師處），巖頭禪師舉起拂子（一種禪杖）。溈山禪師展開坐具（僧人打坐用的墊子）。巖頭禪師又把拂子放到背後。溈山禪師將坐具搭在肩上，就離開了。巖頭禪師說：『我不看重你放下（指展開坐具），只看重你收回（指收起坐具）。』 溈山禪師問東寺（指東寺的僧人）：『借一條路，從這邊過去，可以嗎？』東寺的僧人說：『一般的沙門（出家人），不應該只有一條路可走。還有別的路嗎？』溈山禪師沉默良久。東寺的僧人反問溈山禪師：『借一條路從這邊過去，可以嗎？』溈山禪師說：『一般的沙門，不應該只有一條路可走。還有別的路嗎？』東寺的僧人說：『只有這一條路。』溈山禪師說：『大唐天子（皇帝），一定是姓金。』 溈山禪師對大眾開示說：『你們這些人，各自迴光返照（反省自身），不要記住我的話。你們從無始劫（沒有開始的久遠時間）以來，背離光明而投向黑暗，妄想（虛妄的想法）根深蒂固，難以一下子拔除。所以假設方便法門（權宜之計），奪走你們的粗淺認識。就像用黃葉來哄小孩停止哭泣，有什麼真實用處呢？又像有人用各種貨物和金銀珠寶，當作一種貨物來賣，只是爲了根據輕重來隨機應變。所以說，石頭禪師那裡是真金鋪，我這裡是雜貨鋪。有人來找老鼠屎，我也給他老鼠屎；有人來找真金，我也給他真金。』 當時有個僧人問：『老鼠屎我不需要，請和尚給我真金。』溈山禪師說：『箭頭都射進肉里了還想張口說話，到驢年（永遠）也不會。』 溈山禪師對大眾開示說：『我如果主動索取，就有交易；如果不主動索取，就沒有交易。我如果說禪宗，身邊連一個相伴的人都沒有，更何況會有五個呢？』
【English Translation】 English version: So, (that monk) went down the mountain. The Master (referring to Weishan) said, 'What is the cause and condition (reason, cause)? Please tell me.' The monk said, 'The Abbot (referring to Weishan) asked me what my name was. I said it was Guizhen (returning to true nature). The Abbot said, 'Where does the true return to?' I had no answer.' The Master said, 'You go back and tell the Abbot, 'I can answer it now.' When he asks you how to answer, you just say, 'In the ears, in the eyes, in the nose.'' The monk went back and said exactly as the Master had taught him. Weishan said, 'This is empty and false talk!' These are the words of a good advisor (referring to a virtuous monk) of five hundred people. The Master went to Yantou (referring to Zen Master Yantou Quanhuo). Yantou raised his whisk (a type of Zen staff). The Master spread out his sitting mat (a cushion used by monks for meditation). Yantou then placed the whisk behind him. The Master put the sitting mat on his shoulder and left. Yantou said, 'I don't value your putting down (referring to spreading out the mat), I only value your taking it back (referring to picking up the mat).' The Master asked the East Temple (referring to the monks of the East Temple), 'May I borrow a road to pass over there?' The monk of the East Temple said, 'Ordinary Shramanas (monks) should not only have one road to take. Is there another road?' The Master was silent for a long time. The monk of the East Temple asked the Master in return, 'May I borrow a road to pass over there?' The Master said, 'Ordinary Shramanas should not only have one road to take. Is there another road?' The monk of the East Temple said, 'There is only this one.' The Master said, 'The Emperor of the Great Tang Dynasty must be named Jin.' The Master addressed the assembly, saying, 'All of you, turn your light inward and reflect (introspect), do not remember my words. Since beginningless kalpas (immeasurably long periods of time without beginning), you have turned away from the light and towards the darkness, your delusions (false thoughts) are deeply rooted and difficult to eradicate all at once. Therefore, I assume expedient means (temporary measures) to take away your coarse knowledge. It's like using yellow leaves to stop a child from crying, what real use is there? It's also like someone using all kinds of goods and gold and jewels as one kind of goods to sell, just to adapt to the situation according to the weight. Therefore, it is said that Zen Master Shitou's place is a true gold shop, and my place is a general store. If someone comes looking for rat droppings, I will also give him rat droppings; if someone comes looking for true gold, I will also give him true gold.' At that time, a monk asked, 'I don't need rat droppings, please give me true gold, Master.' The Master said, 'The arrow has already pierced the flesh and you still want to open your mouth to speak, it won't happen until the year of the donkey (never).' The Master addressed the assembly, saying, 'If I actively solicit, there will be a transaction; if I do not actively solicit, there will be no transaction. If I talk about Zen, I don't even have one person to accompany me, let alone five!'
百七百眾。我若東說西說。便爭頭向前採拾。如將空拳誑呼小兒。都無實義。我今分明。向汝說。聖邊事。且莫將心湊泊。但向自己性海。如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本。不愁其末。他時後日。自具去在。若未得本。縱饒將情學。他亦不得。汝豈不見。溈山和尚道。凡聖情盡。體露真常。事理不二。即如如佛。
師指雪師子。謂眾云。還有過得此色者么。眾無對。
雲門云。便好與推倒。
雪竇云。雲門只解推倒。不解扶起。
僧問。禪宗頓悟。畢竟入門的意如何。師云。祖宗門下。上根利智。一聞千悟。得大總持。若是根微智劣。若不安禪靜慮。到這裡。總須茫然。云還別有方便也無。師云。別有別無。令汝心不安。且如汝。是甚麼處人。云幽州人。師云。汝還思彼處否。云常思。師云。彼處樓臺林苑。人馬駢闐。汝返思思底。還有許多般也無。云某甲到這裡。一切不見。師云。汝解猶在境。信位即是。人位師不是。據汝所解。只得一玄。得坐披衣。向後自看。僧作體而謝。
師在溈山。與天性上座。語話次。性云。好雨。師云。好在甚處。性無語。師卻云。好雨。性云。好在甚處。師指雨示之。性無對。師云。何得大智而默。
【現代漢語翻譯】 現代漢語譯本： 百七百眾（指眾多的人）。我如果東一句西一句地說，你們就會爭先恐後地去採摘拾取，就像用空拳哄騙小孩一樣，都沒有實際意義。我現在明白地告訴你們關於聖人境界的事情，不要用心去揣測，只要向自己本有的自性之海，如實地修行。不要追求三明六通（佛教神通），為什麼呢？因為這些是聖人境界的末端小事。現在最重要的是認識自心，通達根本。只要得到根本，不愁末端。將來自然會具備。如果未得到根本，縱然用情識去學習，也得不到。你們難道沒聽溈山和尚（溈山，人名，和尚）說嗎？『凡夫和聖人的情執都消盡，本體就顯露出真常。事和理不二，就是如如佛。』 老師指著雪獅子，對大家說：『還有誰能超越這個色相嗎？』大家都沒有回答。 雲門（雲門，人名）說：『最好把它推倒。』 雪竇（雪竇，人名）說：『雲門只會推倒，不會扶起。』 有僧人問：『禪宗頓悟，究竟入門的要旨是什麼？』老師說：『祖師門下，上等根器，聰慧的人，一聽就能領悟，得到大總持（佛教用語，總攝憶持一切法而不忘失的智慧）。如果是根器微弱，智慧低下的人，如果不通過安禪靜慮（佛教禪定），到這裡，總會茫然不知所措。』僧人問：『還有其他方便法門嗎？』老師說：『說有說無，都會讓你的心不安。比如你，是哪裡人？』僧人說：『幽州人。』老師說：『你還思念那個地方嗎？』僧人說：『常常思念。』老師說：『那個地方的樓臺林苑，人馬眾多，你反過來想想，思念的那個地方，還有這麼多東西嗎？』僧人說：『我到這裡，一切都看不見了。』老師說：『你的理解還在境界上，只是信位而已，還不是人位。根據你的理解，只得到了一點皮毛。得到了坐禪和披袈裟的資格，以後自己好好參看。』僧人行禮表示感謝。 老師在溈山（溈山，地名），和天性上座（天性，人名，上座是對資深僧人的尊稱）談話時，天性上座說：『好雨。』老師說：『好在哪裡？』天性上座沒有說話。老師又說：『好雨。』天性上座說：『好在哪裡？』老師指著雨示意。天性上座沒有回答。老師說：『為什麼有大智慧卻沉默不語呢？』
【English Translation】 English version: Hundreds and seven hundreds of people (referring to a large number of people). If I speak vaguely, you will rush to pick up and gather, like using an empty fist to deceive a child, which is meaningless. Now I clearly tell you about the realm of saints, do not try to guess with your mind, just practice according to your own inherent nature-sea. Do not pursue the three insights and six supernatural powers (Buddhist supernatural powers), why? Because these are the trivial matters at the end of the saint's realm. Now the most important thing is to recognize your own mind and understand the root. As long as you get the root, you don't have to worry about the end. You will naturally have it in the future. If you have not obtained the root, even if you learn with emotions, you will not get it. Haven't you heard what the monk Weishan (Weishan, a name, monk) said? 'When the emotions of ordinary people and saints are exhausted, the body reveals the true constant. Things and principles are not two, that is, Tathagata Buddha.' The teacher pointed to the snow lion and said to everyone: 'Is there anyone who can surpass this form?' Everyone did not answer. Yunmen (Yunmen, a name) said: 'It's best to push it down.' Xuedou (Xuedou, a name) said: 'Yunmen only knows how to push it down, but doesn't know how to lift it up.' A monk asked: 'Zen Buddhism's sudden enlightenment, what is the key to entering the door?' The teacher said: 'Under the ancestral master's door, those with superior roots and intelligence can understand as soon as they hear it and obtain the Great Dharani (Buddhist term, the wisdom of comprehensively remembering all dharmas without forgetting). If one has weak roots and inferior wisdom, if one does not practice meditation and contemplation (Buddhist meditation), one will always be at a loss here.' The monk asked: 'Are there any other expedient methods?' The teacher said: 'Saying yes or no will make your heart uneasy. For example, where are you from?' The monk said: 'Youzhou.' The teacher said: 'Do you still miss that place?' The monk said: 'I often miss it.' The teacher said: 'The pavilions, gardens, and many people and horses in that place, think back, are there so many things in that place you miss?' The monk said: 'When I come here, I can't see anything.' The teacher said: 'Your understanding is still in the realm, it is just the position of faith, not yet the position of person. According to your understanding, you have only obtained a little bit of the surface. You have obtained the qualifications to sit in meditation and wear a kasaya, look at it carefully yourself in the future.' The monk bowed to express his gratitude. The teacher was at Weishan (Weishan, a place name), and when talking with the senior monk Tianxing (Tianxing, a name, senior monk is a respectful title for senior monks), the senior monk Tianxing said: 'Good rain.' The teacher said: 'Where is it good?' The senior monk Tianxing did not speak. The teacher said again: 'Good rain.' The senior monk Tianxing said: 'Where is it good?' The teacher pointed to the rain to indicate. The senior monk Tianxing did not answer. The teacher said: 'Why are you silent when you have great wisdom?'
鹽官會中。有數僧。到溈山。心不肯伏。一日普請。西莊擔禾。師同至嶺頭歇。師拈禾擔。向數僧前。行一匝云。有么有么。數人無對。師云。賺殺人。擔禾便去。
石霜有二僧。到溈山云。此間無一人會禪。師因普請。搬柴次。拈一橛柴。問云。還道得么。二俱無對。師云。莫道無一人會禪好。
師歸。謂溈山云。今日二禪客。被慧寂勘破。溈云。子作么生勘。師舉前話。溈云。子今日又被吾勘破。
云居錫云。甚麼處。是溈山勘破仰山處。
龐居士問。久響仰山。到來為甚麼卻覆。師豎起拂子。士云。恰是。師云。是仰是覆。士打露柱一下云。雖然無人見。也要露柱證明。師擲下拂子云。若到諸方。一任舉似。
師問僧。甚處來。云幽州。師云。我恰要幽州信。幽州米作么價。云某甲無端從他市上過。踏折他橋樑。
保寧勇。代仰山云。放你三十棒。
師夢往彌勒所。安第二座。有一尊者。白槌云。今日當第二座說法。師起白槌云。摩訶衍法。離四句絕百非。諦聽諦聽。
大溈秀云。依文解義。即不無。忽然彌勒會中。有個作者。才見伊道摩訶衍法。便云。合取兩片皮。非唯止絕仰山寐語。亦免後人夢中說夢。
師問僧。近離甚處。云廬山。師云
【現代漢語翻譯】 現代漢語譯本
在鹽官的集會上，有幾位僧人來到溈山（Weishan，地名）。他們的內心並不信服。有一天，大家一起出坡勞動，到西莊去挑稻禾。溈山禪師和他們一同走到山嶺上休息。禪師拿起一捆稻禾，在幾位僧人面前轉了一圈，問道：『有嗎？有嗎？』幾個人都答不上來。禪師說：『騙死人！』說完，挑起稻禾就走了。
石霜（Shishuang，地名）有兩位僧人，來到溈山，說：『這裡沒有一個人懂得禪。』溈山禪師正在出坡勞動，搬運柴火。他拿起一截柴火，問道：『說得出來嗎？』兩位僧人都答不上來。禪師說：『不要說沒有一個人懂得禪才好。』
仰山（Yangshan，人名，即慧寂）禪師回來后，對溈山禪師說：『今天的兩位禪客，被慧寂我勘破了。』溈山禪師問：『你是怎麼勘破的？』仰山禪師說了之前發生的事情。溈山禪師說：『你今天又被我勘破了。』
云居錫（Yunjuxi，人名）說：『什麼地方是溈山禪師勘破仰山禪師的地方？』
龐居士（Pang Jushi，人名）問道：『久聞仰山禪師的大名，到來為什麼反而遮掩起來？』仰山禪師豎起拂塵。龐居士說：『恰恰是這樣。』仰山禪師問：『是仰還是覆？』龐居士打了露柱一下，說：『雖然沒有人看見，也要露柱來證明。』仰山禪師扔下拂塵說：『如果到各處去，任憑你們怎麼說。』
仰山禪師問一位僧人：『從哪裡來？』僧人說：『幽州（Youzhou，地名）。』仰山禪師說：『我正想要幽州的訊息。幽州的米是什麼價錢？』僧人說：『我無緣無故地從市場上經過，踩斷了他的橋樑。』
保寧勇（Baoningyong，人名）禪師，代替仰山禪師說：『放你三十棒。』
仰山禪師夢見自己去了彌勒（Maitreya，佛教菩薩名）的住所，坐在第二座。有一位尊者敲槌宣告說：『今天由第二座說法。』仰山禪師起身敲槌宣告說：『摩訶衍法（Mahayana Dharma，大乘佛法），離開四句，斷絕百非。仔細聽，仔細聽。』
大溈秀（Daweixiu，人名）禪師說：『按照文字解釋義理，也不是沒有。忽然彌勒的集會中，有個能人，才聽見他說摩訶衍法，便說：『合上兩片皮。』這樣不僅可以阻止仰山禪師說夢話，也可以避免後人夢中說夢。』
仰山禪師問一位僧人：『最近從哪裡離開？』僧人說：『廬山（Lushan，地名）。』仰山禪師說：
【English Translation】 English version
In the assembly at Yanguan, there were several monks who arrived at Weishan (Weishan, place name). Their hearts were not convinced. One day, everyone was engaged in communal labor, going to the West Village to carry rice stalks. Master Weishan accompanied them to rest at the ridge. The Master picked up a bundle of rice stalks and walked around the monks, asking: 'Is there? Is there?' None of them could answer. The Master said: 'Deceiving people to death!' After saying that, he carried the rice stalks and left.
Two monks from Shishuang (Shishuang, place name) arrived at Weishan, saying: 'There is not a single person here who understands Chan.' Master Weishan was engaged in communal labor, carrying firewood. He picked up a piece of firewood and asked: 'Can you speak of it?' Neither of them could answer. The Master said: 'It's better not to say that there isn't a single person who understands Chan.'
Master Yangshan (Yangshan, personal name, i.e., Huiji) returned and said to Master Weishan: 'Today's two Chan practitioners were exposed by Huiji.' Master Weishan asked: 'How did you expose them?' Master Yangshan recounted what had happened earlier. Master Weishan said: 'Today you have been exposed by me again.'
Yunjuxi (Yunjuxi, personal name) said: 'Where is the place where Master Weishan exposed Master Yangshan?'
Layman Pang (Pang Jushi, personal name) asked: 'I have long heard of Master Yangshan's name, why do you cover it up now that I've arrived?' Master Yangshan raised his whisk. Layman Pang said: 'That's exactly it.' Master Yangshan asked: 'Is it raising or covering?' Layman Pang struck the pillar once, saying: 'Although no one sees it, the pillar must also prove it.' Master Yangshan threw down his whisk, saying: 'If you go to various places, you can say whatever you want.'
Master Yangshan asked a monk: 'Where do you come from?' The monk said: 'Youzhou (Youzhou, place name).' Master Yangshan said: 'I just wanted news from Youzhou. What is the price of rice in Youzhou?' The monk said: 'I inadvertently passed through the market and broke his bridge.'
Master Baoningyong (Baoningyong, personal name), on behalf of Master Yangshan, said: 'Give you thirty blows.'
Master Yangshan dreamed that he went to Maitreya's (Maitreya, name of a Buddhist Bodhisattva) abode and sat in the second seat. A Venerable announced by striking the gavel: 'Today, the second seat will expound the Dharma.' Master Yangshan rose and announced by striking the gavel: 'The Mahayana Dharma (Mahayana Dharma, Great Vehicle Buddhism) is apart from the four phrases and cuts off the hundred negations. Listen carefully, listen carefully.'
Master Daweixiu (Daweixiu, personal name) said: 'Interpreting the meaning according to the text is not without its merits. Suddenly, in Maitreya's assembly, there is a capable person who, upon hearing him speak of the Mahayana Dharma, would say: 'Close the two flaps of skin.' This would not only stop Master Yangshan from talking in his sleep, but also prevent future generations from dreaming within a dream.'
Master Yangshan asked a monk: 'Where did you recently leave from?' The monk said: 'Lushan (Lushan, place name).' Master Yangshan said:
。曾到五老峰么。云不曾到。師云。阇梨不曾遊山。
雲門云。此語皆因慈悲之故。有落草之談。
黃龍心云。雲門仰山。只有受璧之心。且無割城之意。殊不知。被這僧一時領過。黃龍今日。更作死馬醫。乃拈拂子度與僧。僧擬接。龍便打。
大溈喆云。仰山可謂光前絕後。雲門雖然提綱宗。要鉗鍵天下衲僧。爭奈無風起浪。諸人還識這僧么。親從廬山來。
師住觀音時。出榜云。看經次。不許問事。後有一僧。潛至師背後立地。師回首見。遂卷卻經。以目視之云。會么。僧云。不會。師云。汝已後會去在。
后僧舉似巖頭。頭云。我將謂這老漢。被故紙埋。卻元來猶在。
師問僧。近離甚處。云向南。師拈起拄杖云。彼中還說這個么。云不說。師云。不說這個。還說那個么。云不說。師召大德。僧應諾。師云。參堂去。師復召僧。僧應諾。師云。近前來。僧近前。師便打。
雲門云。仰山若無後語。爭識得人。
一日有一異僧。垂空而來。作禮而立。師問。近離甚處。云。早晨離西天。師云。何太遲生。雲遊山玩水。師云。神通妙用。即不無尊者。佛法須是老僧始得。云特來東土。禮文殊。卻遇小釋迦。遂出西天貝多葉。與師。作禮騰空而去。
東林總
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『您曾經到過五老峰（Wulao Peak）嗎？』 師父回答：『我不曾到過。』 師父說：『阇梨（Ajari，梵語，意為軌範師，這裡指僧人）不曾遊歷山水啊。』
雲門（Yunmen）說：『這些話都是因為慈悲的緣故，有落草（指說話不拘形式）的談論。』
黃龍心（Huanglongxin）說：『雲門（Yunmen）和仰山（Yangshan），只有接受玉璧的心意，卻沒有割讓城池的想法。』殊不知，被這個僧人一時領會過去了。黃龍（Huanglong）今日，更像是死馬當活馬醫。』於是拿起拂塵遞給僧人，僧人想要接，黃龍（Huanglong）便打了他。
大溈喆（Daweizhe）說：『仰山（Yangshan）可謂光前絕後。雲門（Yunmen）雖然提綱挈領，想要鉗制天下僧人，爭奈無風起浪。諸位還認識這個僧人嗎？他是親自從廬山（Lushan）來的。』
師父住在觀音（Guanyin）寺時，貼出告示說：『正在看經，不許問事。』後來有一個僧人，偷偷地來到師父背後站著。師父回頭看見，於是捲起經書，用眼睛看著他說：『會嗎？』 僧人說：『不會。』 師父說：『你以後會明白的。』
後來僧人把這件事告訴了巖頭（Yantou），巖頭（Yantou）說：『我以為這個老漢，被故紙堆埋沒了，卻原來還在啊。』
師父問僧人：『最近從哪裡來？』 僧人說：『從南方來。』 師父拿起拄杖說：『他們那裡還說這個嗎？』 僧人說：『不說。』 師父說：『不說這個，還說那個嗎？』 僧人說：『不說。』 師父叫道：『大德（Dade，對僧人的尊稱）。』 僧人應諾。 師父說：『去參堂吧。』 師父又叫僧人，僧人應諾。 師父說：『近前來。』 僧人走近前，師父便打了他。
雲門（Yunmen）說：『仰山（Yangshan）如果沒有後來的話，怎麼能識別人呢？』
有一天，有一個奇異的僧人，從空中降落，作禮而立。師父問：『最近從哪裡來？』 僧人說：『早晨從西天（Western Heaven，指印度）來。』 師父說：『為什麼來得這麼遲？』 僧人說：『遊山玩水。』 師父說：『神通妙用，即不無尊者，佛法須是老僧始得。』 僧人於是拿出西天（Western Heaven）的貝多葉（貝多羅樹葉，用於書寫佛經），交給師父，作禮后騰空而去。
東林總（Donglinzong）
【English Translation】 English version: A monk asked: 'Have you ever been to Wulao Peak (Wulao Peak)?' The master replied: 'I have never been there.' The master said: 'Ajari (Ajari, Sanskrit, meaning teacher, here refers to the monk) has never traveled the mountains and rivers.'
Yunmen (Yunmen) said: 'These words are all due to compassion, there is talk of being unconventional.'
Huanglongxin (Huanglongxin) said: 'Yunmen (Yunmen) and Yangshan (Yangshan) only have the intention of accepting the jade disc, but they do not have the idea of ceding the city.' Little did they know that this monk understood it all at once. Huanglong (Huanglong) today is more like treating a dead horse as if it were alive.' So he picked up the whisk and handed it to the monk, and when the monk tried to take it, Huanglong (Huanglong) hit him.
Daweizhe (Daweizhe) said: 'Yangshan (Yangshan) can be said to be unprecedented and unsurpassed. Although Yunmen (Yunmen) grasps the key points, he wants to control the monks of the world, but he stirs up trouble for no reason. Do you still recognize this monk? He came from Lushan (Lushan) himself.'
When the master lived in Guanyin (Guanyin) Temple, he posted a notice saying: 'Reading the scriptures, no questions are allowed.' Later, a monk secretly stood behind the master. The master turned around and saw him, so he rolled up the scriptures and looked at him with his eyes and said: 'Do you understand?' The monk said: 'I don't understand.' The master said: 'You will understand later.'
Later, the monk told Yantou (Yantou) about this, and Yantou (Yantou) said: 'I thought this old man was buried in old papers, but he is still here.'
The master asked the monk: 'Where did you come from recently?' The monk said: 'From the south.' The master picked up his staff and said: 'Do they still talk about this there?' The monk said: 'No.' The master said: 'If they don't talk about this, do they talk about that?' The monk said: 'No.' The master called out: 'Dade (Dade, a respectful term for monks).' The monk responded. The master said: 'Go to the meditation hall.' The master called the monk again, and the monk responded. The master said: 'Come closer.' The monk stepped forward, and the master hit him.
Yunmen (Yunmen) said: 'If Yangshan (Yangshan) didn't have the later words, how could he recognize people?'
One day, an unusual monk descended from the sky, made a bow, and stood there. The master asked: 'Where did you come from recently?' The monk said: 'I came from the Western Heaven (Western Heaven, referring to India) this morning.' The master said: 'Why are you so late?' The monk said: 'Traveling and enjoying the scenery.' The master said: 'Supernatural powers are not without the venerable one, but the Buddha Dharma must be obtained by an old monk.' The monk then took out the palm leaves (palm leaves, used for writing Buddhist scriptures) from the Western Heaven (Western Heaven) and gave them to the master, bowed, and soared away.
Donglinzong (Donglinzong)
云。諸方商量。如麻似粟。盡道。碧眼胡兒。來無蹤去無跡。直是光前絕後。若不是仰山。也難為縱奪。殊不知騰空而來。騰空而去。一生只在虛空里。作活計。大小仰山。被他兩杓惡水澆了也。當時集云峰下。自有正令。何不施行。大眾且道。作么生是正令。
鼓山永云。仰山被這僧熱瞞。若是個漢。待他道早晨離西天。腳跟下。痛與三十。
師坐次。有一僧。來作禮。師不顧。僧問。師還識字否。師云。隨分。僧右旋一匝云。是甚麼字。師于地上。書十字。酬之。僧又左旋一匝云。是甚麼字。師添十字。作卍字。僧作圓相。以兩手托。如修羅擎日月勢云。是甚麼字。師作圓相。圍卻卍字。僧作樓至勢。師云。如是如是。此是諸佛之所護念。汝既如是。吾亦如是。善自護持。其僧作禮。騰空而去。
有一道者見。后五日。遂問師。師云。汝還見么。者云。某甲見出門騰空而去。師云。此是西天羅漢。來探吾道也。者云。某甲雖睹種種三昧。不辨其理。師云。吾以義為汝解釋。此是八種三昧。是覺海變為義海。其體亦然。此義合有因有果。即時異時。總別不離隱身三昧也。
師見僧來。乃于地上。𦘕半月相。示之。僧卻添作滿月相。后以手抹之。師卻展手。作索勢。其僧拂袖便出。師便休。
【現代漢語翻譯】 現代漢語譯本：雲門文偃禪師說：『各處禪林都在議論這件事，人多得像撒下的穀子一樣。都說，這個碧眼胡兒（Bodhidharma，菩提達摩），來無影去無蹤，真是前無古人後無來者。如果不是仰山（Yangshan，慧寂禪師），也很難施展縱奪之機。』殊不知他是騰空而來，騰空而去，一生只在虛空里做活計。大小仰山，都被他兩杓惡水澆了。當時集云峰下，自有正令，為何不施行？各位，那麼，什麼是正令呢？』 鼓山永云禪師說：『仰山被這個僧人給矇蔽了。如果我是個真漢子，等他說『早晨離開西天』，就朝他腳跟狠狠打三十下。』 有一次，趙州禪師坐著，有個僧人來行禮。禪師不理睬他。僧人問：『禪師您還識字嗎？』禪師說：『略懂。』僧人向右繞了一圈，說：『這是什麼字？』禪師在地上寫了個『十』字來回答他。僧人又向左繞了一圈，說：『這是什麼字？』禪師又添了個『十』字，組成一個『卍』字。僧人做了個圓圈的姿勢，用兩手托著，像阿修羅擎著日月一樣，問：『這是什麼字？』禪師也做了個圓圈的姿勢，把『卍』字圍在中間。僧人做了樓至佛的姿勢。禪師說：『是這樣，是這樣。這是諸佛所護念的。你既然這樣，我也這樣。好好護持。』那僧人行禮后，騰空而去。 有個道士看見了，過了五天，就問禪師。禪師問：『你還看見了嗎？』道士說：『我看見他出門騰空而去。』禪師說：『這是西天的羅漢（Arhat，阿羅漢），來試探我的道行啊。』道士說：『我雖然看到了種種三昧（Samadhi，禪定），卻不明白其中的道理。』禪師說：『我用義理為你解釋。這是八種三昧，是覺海變為義海，其本體也是這樣。這義理合乎有因有果，即時異時，總別不離隱身三昧。』 禪師看見僧人來，就在地上畫了個半月相給他看。僧人卻添畫成滿月相，然後用手抹去。禪師就伸出手，做出繩索的姿勢。那僧人拂袖便走。禪師便作罷了。
【English Translation】 English version: Zen Master Yunmen Wenyan said: 'Everywhere in the Zen monasteries, they are discussing this matter, with people as numerous as scattered grains. They all say, this blue-eyed barbarian (Bodhidharma), comes without a trace and goes without a shadow, truly unprecedented and unrepeatable. If it weren't for Yangshan (Zen Master Huiji), it would be difficult to exercise the means of seizing and releasing.' Little do they know that he comes through the air and goes through the air, spending his whole life making a living in emptiness. Both big and small Yangshans have been doused with two ladles of his foul water. At that time, under Jiyun Peak, there was an upright decree; why not implement it? Everyone, then, what is the upright decree?' Zen Master Yongyun of Gushan said: 'Yangshan was deceived by this monk. If I were a real man, when he said, 'I left the Western Heaven this morning,' I would strike his heels thirty times severely.' Once, when Zen Master Zhaozhou was sitting, a monk came to pay respects. The Zen Master ignored him. The monk asked, 'Does the Zen Master still recognize characters?' The Zen Master said, 'A little.' The monk circled once to the right and said, 'What character is this?' The Zen Master wrote the character '十' (ten) on the ground to answer him. The monk circled once to the left and said, 'What character is this?' The Zen Master added another '十' to form the character '卍' (swastika). The monk made a circular gesture, holding it with both hands, like an Asura holding the sun and moon, and asked, 'What character is this?' The Zen Master also made a circular gesture, surrounding the '卍' character. The monk made the posture of Louzhi Buddha. The Zen Master said, 'So it is, so it is. This is what all Buddhas protect and remember. Since you are like this, so am I. Take good care of it.' The monk bowed and soared into the sky. A Taoist saw this, and five days later, asked the Zen Master. The Zen Master asked, 'Did you see it?' The Taoist said, 'I saw him leave and soar into the sky.' The Zen Master said, 'This is an Arhat (Arhat) from the Western Heaven, coming to test my practice.' The Taoist said, 'Although I have witnessed various Samadhis (Samadhi), I do not understand the principles.' The Zen Master said, 'I will explain it to you with reason. These are the eight kinds of Samadhi, which are the sea of awakening transformed into the sea of meaning, and its essence is also like this. This meaning is in accordance with cause and effect, whether immediate or at different times, and in general and in particular, it does not depart from the Samadhi of invisibility.' The Zen Master saw a monk coming and drew a crescent moon on the ground to show him. The monk added to it, making it a full moon, and then wiped it away with his hand. The Zen Master then stretched out his hand, making a gesture of a rope. The monk flicked his sleeve and left. The Zen Master then stopped.
師坐次。有僧來云。不審。叉手東邊而立。以目視師。師垂下一足。僧從東過西而立。師又垂一足。僧向中間立。師取兩足。僧作禮。師云。老僧自住來二十年。不曾打著一個人。遂下繩床。打一棒。其僧騰空而去。
師共一僧語話。傍有僧云。語底是文殊。默底是維摩。師云。不語不默底。莫是上座么。僧默然。師云。何不現神通看。云不辭現神通。恐和尚取入教去。師云。鑒汝來處。未有教外底眼。
師見僧來。豎起拂子。僧便喝。師云。老僧過在甚麼處。僧云。和尚不合將境示人。師便打。
僧問。見色便見心。繩床是色。請和尚。離卻色。指學人心。師云。那個是繩床。試指出來看。僧無語。
玄覺云。忽被伊指繩床。又作么生。僧云。請師道。覺拊掌三下。
僧問。法身還會說法也無。師云。我說不得。別有一人說得。云說得底人。在甚麼處。師推出枕子。
溈山聞。乃云。寂子用劍刃上事。
妙喜云。溈山真是憐兒不覺丑。仰山推出枕子。已是漏逗。更著個名字。喚作劍刃上事。誤他學語之流。便恁么承虛接響。流通將去。
妙喜雖似借水獻花。要且理無曲斷。即今莫有傍不甘底么。出來。我要問你。推出枕子。還當得法身說法也無 天童華
【現代漢語翻譯】 現代漢語譯本 師父坐定后，有個僧人走來說：『請問。』然後叉手站在東邊，用眼睛看著師父。師父垂下一隻腳。僧人從東邊走到西邊站定。師父又垂下另一隻腳。僧人走到中間站定。師父收回兩隻腳。僧人行禮。師父說：『老僧我自從住在這裡二十年，不曾打著一個人。』於是走下繩床，打了一棒。那僧人騰空而去。
師父與一個僧人說話，旁邊有個僧人說：『說話的是Manjusri（文殊菩薩，智慧的象徵），沉默的是Vimalakirti（維摩詰，一位著名的在家菩薩）。』師父說：『不說話也不沉默的，莫非是上座您嗎？』僧人沉默不語。師父說：『為何不顯現神通看看？』僧人說：『不是不肯顯現神通，只是恐怕和尚您拿去當成教義。』師父說：『我看你來的地方，還沒有教義之外的眼。』
師父看見僧人來，豎起拂塵。僧人便喝斥。師父說：『老僧我過錯在什麼地方？』僧人說：『和尚不應該將境界展示給人。』師父便打了他。
僧人問：『見色便見心，繩床是色，請和尚您離開色，指點學人的心。』師父說：『哪個是繩床？你試著指出來給我看看。』僧人無話可說。
玄覺說：『如果被他指著繩床，又該怎麼辦呢？』僧人說：『請師父您說。』玄覺拍掌三下。
僧人問：『法身還會說法嗎？』師父說：『我說不得，另有一個人說得。』僧人說：『說得的那個人，在什麼地方？』師父推出枕頭。
溈山聽了，說：『寂子用的是劍刃上的事。』
妙喜說：『溈山真是憐愛兒子不覺得丑。仰山推出枕頭，已經是泄露了。還要加上個名字，叫做劍刃上的事。誤導那些學語的人，便那樣承虛接響，流通下去。』
妙喜雖然像是借水獻花，但道理上沒有曲解。現在莫有旁邊不服氣的嗎？出來，我要問你。推出枕頭，還當得法身說法嗎？天童華
【English Translation】 English version The master sat down. A monk came and said, 'I don't understand.' He stood with his hands clasped to the east, looking at the master. The master lowered one foot. The monk went from east to west and stood there. The master lowered another foot. The monk stood in the middle. The master retracted both feet. The monk bowed. The master said, 'Since I have lived here for twenty years, I have never hit a single person.' Then he stepped down from the rope bed and struck with a staff. The monk soared into the sky and left.
The master was talking with a monk. A monk beside them said, 'The one speaking is Manjusri (文殊菩薩, the Bodhisattva of wisdom), the one silent is Vimalakirti (維摩詰, a famous lay Buddhist).' The master said, 'The one neither speaking nor silent, could it be you, venerable sir?' The monk was silent. The master said, 'Why not manifest some supernatural power for us to see?' The monk said, 'It's not that I'm unwilling to manifest supernatural power, but I fear that the master will take it and incorporate it into the teachings.' The master said, 'Judging from where you come from, you don't yet have an eye outside the teachings.'
The master saw a monk coming and raised his whisk. The monk immediately shouted. The master said, 'Where is the old monk's fault?' The monk said, 'The master should not show people the realm.' The master then struck him.
A monk asked, 'Seeing form is seeing mind. The rope bed is form. Please, Master, apart from form, point out the student's mind.' The master said, 'Which one is the rope bed? Try pointing it out for me to see.' The monk was speechless.
Xuanjue (玄覺) said, 'If he were to point to the rope bed, what would you do?' The monk said, 'Please, Master, tell us.' Xuanjue clapped his hands three times.
A monk asked, 'Does the Dharmakaya (法身, the body of the Dharma) still preach the Dharma?' The master said, 'I cannot say, but there is another who can.' The monk said, 'Where is the one who can preach?' The master pushed forward a pillow.
Weishan (溈山) heard this and said, 'Jizi (寂子) is using the matter on the sword's edge.'
Miaoxi (妙喜) said, 'Weishan truly loves his son without realizing his ugliness. Yangshan (仰山) pushing forward the pillow is already a leak. To add a name to it, calling it the matter on the sword's edge, misleads those who learn to speak, and they just follow the empty echo and circulate it.'
Although Miaoxi seems to be offering flowers with borrowed water, the principle is not distorted. Is there anyone here who is not satisfied? Come out, I want to ask you. Pushing forward the pillow, does it amount to the Dharmakaya preaching the Dharma? - Tiantong Hua (天童華)
云。二老於唱教門中。足可稱尊。衲僧門下。總是吃棒底漢。
僧問。和尚還識字否。師云。隨分。僧𦘕圓相。以手托呈。師以衣袖拂之。僧又作半月相。托呈。師以兩手作背拋勢。僧以目視之。師即低頭。僧繞仰一匝。師便打。僧便出去。
韋宙相公。就溈山請伽陀。山云。覿面相呈。猶是鈍漢。豈況形於紙筆耶。韋乃就師請。師于紙上。𦘕一圓相。下面注云。思而知。落第二頭。不思而知。落第三首。
陸侍御。同師入僧堂。問如許多師僧。為復是吃粥飯僧。為復是參禪僧。師云。亦不是吃粥飯僧。亦不是參禪僧。陸雲。在此作甚麼。師云。侍御自問取他。
師向陸郎中。承聞郎中。看經得悟。是否。陸雲。弟子因看涅槃經。有云。不斷煩惱。而入涅槃。得個安樂處。師豎起拂子云。只如這個。作么生入。陸雲。入之一字。也不用得。師云。入之一字。不為郎中。陸便起去。
法燈云。入之一字。為甚麼人 又云。郎中且莫煩惱 雪竇于舉拂子處。別云。拂子到某甲手裡也。又別後語云。我將謂你是個俗漢。
鄧州香嚴智閑禪師(凡七)
青州人也。初參百丈。性識聰敏。了無省動。百丈遷化后造溈山。山問。我聞汝在百丈先師處。問一答十。問十答百。此是汝聰明
【現代漢語翻譯】 現代漢語譯本：云巖曇晟禪師說：『你們兩個老人在唱教的門庭中，完全可以稱得上是尊者。我們這些衲僧門下的人，總是要吃棒子的。』
有僧人問：『和尚您還識字嗎？』云巖曇晟禪師說：『隨緣分吧。』僧人畫了一個圓相，用手托著呈給禪師。禪師用衣袖拂去。僧人又畫了一個半月相，托著呈給禪師。禪師用兩手做出背拋的姿勢。僧人用眼睛看著禪師。禪師就低下頭。僧人繞著禪師仰視一圈，禪師就打了他，僧人便出去了。
韋宙相公到溈山（Weishan）請教伽陀（gatha，偈頌）。溈山（Weishan）說：『當面相呈，還是個遲鈍的人，何況是形諸紙筆呢？』韋宙於是就向云巖曇晟禪師請教。禪師在紙上畫了一個圓相，下面註解說：『思慮而知，就落入了第二義；不思慮而知，就落入了第三義。』
陸侍御同云巖曇晟禪師進入僧堂，問：『這麼多師僧，到底是吃粥吃飯的僧人，還是參禪的僧人？』云巖曇晟禪師說：『既不是吃粥吃飯的僧人，也不是參禪的僧人。』陸侍御問：『那他們在這裡做什麼？』云巖曇晟禪師說：『侍御您自己問他們去。』
云巖曇晟禪師問陸郎中：『聽說郎中您看經書而有所領悟，是這樣嗎？』陸郎中說：『弟子因為看《涅槃經》（Nirvana Sutra），經中有說「不斷煩惱，而入涅槃（Nirvana）」，得到了一個安樂的地方。』云巖曇晟禪師豎起拂子說：『就如這個，怎麼進入涅槃（Nirvana）呢？』陸郎中說：『「入」這個字，也不需要用。』云巖曇晟禪師說：『「入」這個字，不是為你郎中而設的。』陸郎中便起身離開了。
法燈禪師說：『「入」這個字，是為甚麼人說的呢？』又說：『郎中且莫煩惱。』雪竇禪師在舉拂子的地方，另外評論說：『拂子到了我某甲手裡了。』又另外加了一句評論說：『我以為你是個俗漢。』
鄧州香嚴智閑禪師（Dengzhou Xiangyan Zhixian Chan Master）（共七則）
是青州人。最初參學于百丈禪師（Baizhang），天性聰敏，但始終沒有開悟。百丈禪師（Baizhang）圓寂后，前往溈山（Weishan）。溈山（Weishan）問：『我聽說你在百丈先師（Baizhang）那裡，問一答十，問十答百，這是你的聰明
【English Translation】 English version: Yunyan Tansheng Chan Master said: 'You two elders, in the gate of teaching, can be called venerable. We, the monks, are always the ones who get beaten with sticks.'
A monk asked: 'Does the abbot know how to read?' The master said: 'As it depends.' The monk drew a circle and presented it with his hand. The master brushed it away with his sleeve. The monk then drew a half-moon shape and presented it. The master made a gesture of throwing it away with both hands. The monk looked at the master. The master lowered his head. The monk circled around him once, looking up. The master then hit him, and the monk left.
Chancellor Wei Zhou asked Weishan (Weishan) for a gatha (gatha, verse). Weishan (Weishan) said: 'Presenting it face to face is still for a dull person, let alone putting it into writing?' Wei then asked the master. The master drew a circle on paper and wrote below: 'To know through thinking falls into the second meaning; to know without thinking falls into the third meaning.'
Attendant Lu entered the monks' hall with the master and asked: 'So many monks, are they monks who eat porridge and rice, or are they monks who practice Chan?' The master said: 'They are neither monks who eat porridge and rice, nor monks who practice Chan.' Attendant Lu asked: 'What are they doing here?' The master said: 'Attendant, you ask them yourself.'
The master asked Vice Minister Lu: 'I heard that you had an enlightenment from reading scriptures, is that so?' Vice Minister Lu said: 'This disciple, because of reading the Nirvana Sutra (Nirvana Sutra), which says, "Without cutting off afflictions, one enters Nirvana (Nirvana)," obtained a place of peace and joy.' The master raised his whisk and said: 'Just like this, how does one enter?' Vice Minister Lu said: 'The word "enter" is not needed.' The master said: 'The word "enter" is not for you, Vice Minister.' Lu then got up and left.
Dharma Lamp said: 'For whom is the word "enter" meant?' He also said: 'Vice Minister, please do not be troubled.' Xue Dou commented on the raising of the whisk, saying: 'The whisk is in my hands.' He added another comment: 'I thought you were a layman.'
Chan Master Zhixian of Xiangyan in Dengzhou (Dengzhou Xiangyan Zhixian Chan Master) (Total of seven)
He was from Qingzhou. He initially studied with Baizhang (Baizhang). He was naturally intelligent, but never had an awakening. After Baizhang (Baizhang) passed away, he went to Weishan (Weishan). Weishan (Weishan) asked: 'I heard that when you were with the late Master Baizhang (Baizhang), you answered ten questions for every one asked, and a hundred for every ten. This is your intelligence
靈利。意解識想。生死根本。父母未生時。試道一句來看。師茫然不能加答。遂歸寮。將平日看過底文字。從頭檢尋。無一句可將酬對。乃自嘆云。𦘕餅不可充飢。屢上堂頭告溈山為說。山云。我若說似你。你已后罵我去在。我說底是我底。終不干你事。師遂將平昔所畜文字。以火爇卻。云此生不學佛法也。且作個長行粥飯僧。免役心神。乃泣辭溈山。
直過南陽忠國師遺蹟。遂憩止草菴。一日芟除草木。因拋瓦礫。擊竹作聲。忽然省悟。遽歸沐浴。望溈山作禮。嘆云。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃述偈云。一擊忘所知。更不自修治。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。
溈山聞得云。此子徹也。
時仰山侍立。乃云。此是心機意識。著述得成。待惠寂親自勘過。始得。
仰山後見師。問云。和尚讚歎師兄。發明大事。你試說看。師舉前頌。仰云。此是宿習。記持而成。若有正悟。更別說看。
師又作一偈云。去年貧未是貧。今年貧始是貧。去年貧尚有卓錐之地。今年貧錐也無。仰云。如來禪。許師兄會。祖師禪。未夢見在。
師又作一偈云。我有一機。瞬目視伊。若人不會。別喚沙彌。仰師報溈山云。
【現代漢語翻譯】 現代漢語譯本： 靈利（人名）。用意識去理解和思考，是生死的根本。在父母未生我之前，試著說出一句來看看。靈利茫然不能回答。於是回到寮房，將平日看過的文字，從頭到尾地檢索，沒有一句可以用來應對。於是感嘆道：『畫餅不能充飢。』多次到溈山（地名，寺名，下同）的堂上請求溈山為他說破。溈山說：『我如果說給你聽，你以後會罵我的。我說的是我的，終究不能解決你的事情。』靈利於是將平素所收藏的文字，用火燒掉，說：『此生不再學佛法了，就做個只管吃飯的普通僧人，免得勞心費神。』於是哭著告別溈山。 直接前往南陽忠國師（人名）的遺蹟，於是停留在草菴。一天，砍除草木時，因為拋擲瓦礫，擊打竹子發出聲響，忽然醒悟。立即回去沐浴，朝著溈山的方向作禮，感嘆道：『和尚大慈大悲，恩情超過父母。當時如果為我說破，哪有今日之事？』於是作偈說：『一擊忘卻了所知，更不再自我修飾。舉手投足都展現著古老的道路，不落入寂然的玄機。處處都沒有軌跡可尋，威儀在聲色之外。各地的得道者，都說這是上上根機。』 溈山聽聞后說：『這個孩子徹底覺悟了。』 當時仰山（人名）侍立在旁，於是說：『這是用心機意識，著述而成的。要等惠寂（人名，即靈利）親自勘驗過，才可以。』 仰山後來見到靈利，問道：『和尚讚歎師兄，發明了大事，你試著說來看看。』靈利舉出之前的偈頌。仰山說：『這是宿世的習氣，記憶背誦而成的。如果真正有所領悟，應該另外說出來。』 靈利又作一偈說：『去年貧窮還不是真正的貧窮，今年貧窮才是真正的貧窮。去年貧窮尚有插錐子的地方，今年貧窮連錐子都沒有了。』仰山說：『如來禪，允許師兄領會了。祖師禪，還沒夢見到呢。』 靈利又作一偈說：『我有一機，轉眼看著它。如果有人不會，另外叫個沙彌來。』仰山將此事稟告了溈山。
【English Translation】 English version: Lingli (personal name). Using consciousness to understand and think is the root of birth and death. Before my parents gave birth to me, try to say a sentence and let's see. Lingli was at a loss and could not answer. So he returned to his room and searched through the texts he had read, from beginning to end, but there was not a single sentence that could be used to respond. So he sighed and said, 'A painted cake cannot satisfy hunger.' He repeatedly went to Weishan's (place name, temple name, same below) hall to ask Weishan to explain it to him. Weishan said, 'If I tell you, you will scold me later. What I say is mine, and it will not solve your problem in the end.' So Lingli burned all the texts he had collected, saying, 'In this life, I will no longer study Buddhism, but just be an ordinary monk who only eats, so as to avoid mental exhaustion.' Then he bid farewell to Weishan with tears. He went directly to the remains of Nanyang Zhongguo Shi (personal name), and then stayed at a thatched hut. One day, while cutting down weeds, he threw a tile, which struck a bamboo and made a sound, and he suddenly awakened. He immediately went back to bathe, bowed in the direction of Weishan, and exclaimed, 'The Abbot is greatly compassionate, and his kindness exceeds that of my parents. If he had explained it to me at that time, how could there be today's events?' So he composed a verse saying, 'With one strike, I forget what I knew, and no longer adorn myself. Every movement reveals the ancient path, not falling into silent mystery. Everywhere there are no traces to be found, and the demeanor is beyond sound and form. Those who have attained the Way in all directions all say that this is the highest potential.' Weishan heard this and said, 'This child is thoroughly enlightened.' At that time, Yangshan (personal name) was standing by, and then said, 'This is made by using mental consciousness and writing. It can only be done after Huiji (personal name, i.e., Lingli) has personally examined it.' Yangshan later saw Lingli and asked, 'The Abbot praised you, senior brother, for discovering great things. Try to say it and let's see.' Lingli recited the previous verse. Yangshan said, 'This is a habit from past lives, memorized and recited. If you truly have some understanding, you should say something else.' Lingli composed another verse saying, 'Last year's poverty was not true poverty, this year's poverty is true poverty. Last year's poverty still had a place to insert an awl, but this year's poverty has no awl at all.' Yangshan said, 'The Tathagata's Zen, you are allowed to understand, senior brother. The Patriarch's Zen, you haven't even dreamed of it yet.' Lingli composed another verse saying, 'I have a mechanism, I look at it in the blink of an eye. If someone doesn't understand, call another novice monk.' Yangshan reported this matter to Weishan.
且喜香嚴師兄。會祖師禪也。
師開堂日。溈山令人送書。並拄杖到。師接了云。蒼天蒼天。僧問。和尚為甚如此。師云。只為冬行春令。
示眾云。道由悟達。不在語言。況是密密堂堂。曾無間隔。不勞心意。暫借回光。日用全功。迷徒自背。
示眾云。如人上樹。口銜樹枝。腳不踏樹。手不攀枝。樹下忽有問。如何是祖師西來意。不對又違他所問。若對他。又喪身失命。當恁么時。作么生即得。
時有虎頭上座。出衆云。上樹即不問。未上樹。請和尚道。師乃呵呵大笑。
雪竇云。樹上道即易。樹下道即難。老僧上樹也。致將一問來 妙喜云。吞了栗棘蓬。透了金剛圈。見這般說話。也是泗州人見大聖。
保寧勇頌云。曲說多方老古錐。那堪枝上更生枝。好如良馬窺鞭影。逐塊且非師子兒。
僧問。不慕諸聖。不重己靈。時如何。師云。萬機休罷。千聖不攜。
疏山時在眾。作嘔聲云。是何言歟。師問誰。眾雲師叔。師云。不肯老僧那。山出衆云。是。師云。師叔莫道得么。云道得。師云。試道看。山云。若教某甲道。須還師資禮始得。師下座。讓坐作禮。躡前問。山云。萬機休罷。猶有物在。千聖不攜。亦從人得。師云。請師叔道。山云。肯重不得全。師云
【現代漢語翻譯】 現代漢語譯本： 且喜香嚴師兄（Xiangyan，人名），領會了祖師禪（patriarchal Zen）的真諦。
香嚴開堂說法之日，溈山（Weishan，地名）派人送來書信和拄杖。香嚴接過後說：『蒼天啊蒼天！』有僧人問：『和尚為何如此？』香嚴說：『只因爲冬天行使春天的命令。』
香嚴向大眾開示說：『道由領悟而得，不在於言語。何況它是如此的緊密無間，從未有任何間隔。無需費心用意，只需暫時借用迴光返照的功夫，日常運用便能發揮全部功用。迷惑的世人卻自己背離了它。』
香嚴向大眾開示說：『比如有人爬上樹，口裡咬著樹枝，腳不踩樹，手不抓枝。樹下忽然有人問：『如何是祖師西來意（patriarch's intention in coming from the West，禪宗用語，指禪宗的根本宗旨）？』不回答又違背了他的提問，如果回答他，又會喪身失命。當這種時候，該怎麼辦才好呢？』
當時有虎頭座（Hutou，人名）出列說：『上樹的情況暫且不問，未上樹時，請和尚說說看。』香嚴於是呵呵大笑。
雪竇（Xuedou，人名）說：『樹上說容易，樹下說就難了。老僧我也上樹了，請大家提個問題來。』妙喜（Miaoxi，人名）說：『吞下了栗棘蓬（chestnut bur，比喻難以下嚥的事物），穿透了金剛圈（vajra circle，比喻堅固的束縛）。見到這種說話方式，也是泗州人（Sizhou，地名）見到大聖（great sage，指佛菩薩）。』
保寧勇（Baoning Yong，人名）頌揚說：『委婉曲折地說了很多，真是個老古錐（old awl，比喻老練的人）。哪裡經得起在樹枝上再生出枝節？好比良馬看到鞭子的影子就明白了，逐塊追趕的終究不是獅子。』
有僧人問：『不羨慕諸聖，不看重自己的靈性，此時如何？』香嚴說：『萬機休止，千聖不顧。』
疏山（Shushan，人名）當時也在人群中，作嘔吐聲說：『這是什麼話啊？』香嚴問是誰。眾人說是師叔。香嚴說：『不認可老僧嗎？』疏山出列說：『是。』香嚴說：『師叔能說出來嗎？』疏山說：『如果讓我說，必須先還我師資之禮才行。』香嚴下座，讓出座位，向他作禮，然後重複剛才的問題。疏山說：『萬機休止，還有東西存在。千聖不顧，也還是從人那裡得到的。』香嚴說：『請師叔說說看。』疏山說：『肯看重就不能得到全部。』香嚴說……
【English Translation】 English version: Congratulations to fellow practitioner Xiangyan (Xiangyan, a name). He has understood the true essence of patriarchal Zen (patriarchal Zen).
On the day Xiangyan opened his hall to preach, Weishan (Weishan, a place name) sent someone to deliver a letter and a staff. Xiangyan received them and said, 'Oh heavens, oh heavens!' A monk asked, 'Why does the abbot say this?' Xiangyan said, 'Only because winter is enacting the commands of spring.'
Xiangyan instructed the assembly, saying, 'The Dao is attained through enlightenment, not through words. Moreover, it is so close and seamless, without any separation. There is no need for mental effort; simply borrow the light of introspection for a moment, and daily practice will reveal its full function. Deluded people turn their backs on it themselves.'
Xiangyan instructed the assembly, saying, 'For example, someone climbs a tree, holding a branch in their mouth, their feet not touching the tree, their hands not grasping the branch. Suddenly, someone below the tree asks, 'What is the patriarch's intention in coming from the West (patriarch's intention in coming from the West, a Zen term referring to the fundamental principle of Zen)?' Not answering violates their question, and answering will lead to loss of life. At such a time, what should be done?'
At that time, the monk Hutou (Hutou, a name) came forward and said, 'The situation of being on the tree is not in question. Before climbing the tree, please, Abbot, speak.' Xiangyan then laughed heartily.
Xuedou (Xuedou, a name) said, 'Speaking on the tree is easy, speaking below the tree is difficult. This old monk has also climbed the tree; please, everyone, ask a question.' Miaoxi (Miaoxi, a name) said, 'Swallowing a chestnut bur (chestnut bur, a metaphor for something difficult to swallow), piercing through the vajra circle (vajra circle, a metaphor for a firm bond). Seeing this kind of speech, it is like a person from Sizhou (Sizhou, a place name) seeing the great sage (great sage, referring to Buddhas and Bodhisattvas).'
Baoning Yong (Baoning Yong, a name) praised, saying, 'Speaking in roundabout ways, a truly old awl (old awl, a metaphor for an experienced person). How can it bear to have branches growing on branches? It is like a good horse understanding the shadow of the whip; chasing after clumps is ultimately not the child of a lion.'
A monk asked, 'Not admiring the saints, not valuing one's own spirit, what is it like at this time?' Xiangyan said, 'All activities cease, a thousand saints are not concerned with.'
Shushan (Shushan, a name) was also in the crowd at that time, making vomiting sounds and saying, 'What kind of words are these?' Xiangyan asked who it was. The crowd said it was his uncle. Xiangyan said, 'Do you not approve of this old monk?' Shushan came forward and said, 'Yes.' Xiangyan said, 'Can uncle speak it?' Shushan said, 'If you want me to speak, you must first return the respect due to a teacher.' Xiangyan stepped down from his seat, yielded his seat, bowed to him, and then repeated the previous question. Shushan said, 'When all activities cease, there is still something present. When a thousand saints are not concerned with, it is still obtained from people.' Xiangyan said, 'Please, uncle, speak.' Shushan said, 'Being willing to value it cannot obtain the whole.' Xiangyan said...
。肯又肯個甚麼。重又重阿誰。山云。肯則肯他諸聖。重則重自己靈。師云。饒汝恁么。也須倒屙三十年。設有住處。近山無柴燒。近水無水吃。分明記取。
后住疏山。果如師記。得疾。經二十七年方愈。自云。香嚴師兄。記我。三十年倒屙。猶少三年在。每食罷。以手扶而吐之。以應前記。
山後問道怤長老。肯重不得全。作么生會。怤云。全歸肯重。疏山云。不得全。又作么生。怤云。箇中無肯路。山云。方愜病僧意。
僧問。如何是道。師云。枯木里龍吟。云如何是道中人。師云。髑髏里眼睛。
其僧后問石霜。如何是枯木里龍吟。霜云猶帶喜在。云如何是髑髏里眼睛。霜云。猶帶識在。
又問曹山。如何是枯木里龍吟。山云。血脈不斷。云如何是髑髏里眼睛。山云。幹不盡。云未審還有得聞者么。云盡大地。未有一人不聞。云未審龍吟。是何章句。山云。不知是何章句。聞者俱喪。遂作偈云。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清。
師問僧。甚處來。云溈山來。師云。有何言句。云有僧問。如何是祖師西來意。山豎起拂子。
師云。彼中兄弟。如何商量。云彼中商量道。即色明心。附物顯理。師云。會即便會。著甚死急。雲師
【現代漢語翻譯】 現代漢語譯本：肯又肯的是什麼？重又重的是誰？（疏）山云：肯就肯諸位聖人，重就重自己的靈性。師父說：即使你這樣，也還要倒下生病三十年。即使有住處，也是靠近山卻沒有柴燒，靠近水卻沒有水喝。要清楚地記住。 後來（疏山）住在疏山，果然如師父所說，得了病，經過二十七年才痊癒。他自己說：香嚴（Xiangyan）師兄，記我三十年倒下生病，還少了三年。每次吃完飯，就用手扶著吐出來，以應驗之前的預言。 （疏）山後來問（道）怤長老：肯和重不能完全做到，該怎麼理解？怤（Fu）說：完全歸於肯和重。（疏）山說：不能完全做到，又該怎麼辦？怤（Fu）說：其中沒有肯的路。（疏）山說：這才符合我這個病僧的心意。 有僧人問：什麼是道？師父說：枯木里龍吟。僧人問：什麼是道中人？師父說：髑髏里眼睛（指死亡后只剩下頭骨的人）。 那位僧人後來問石霜（Shishuang）：什麼是枯木里龍吟？石霜（Shishuang）說：還帶著喜悅。僧人問：什麼是髑髏里眼睛？石霜（Shishuang）說：還帶著分別意識。 又問曹山（Caoshan）：什麼是枯木里龍吟？曹山（Caoshan）說：血脈不斷。僧人問：什麼是髑髏里眼睛？曹山（Caoshan）說：幹不盡。僧人問：不知是否有人能聽聞？曹山（Caoshan）說：整個大地，沒有一個人不能聽聞。僧人問：不知龍吟，是什麼章句？曹山（Caoshan）說：不知是什麼章句，聽聞者都喪失了（分別意識）。於是作偈說：枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清。 師父問僧人：從哪裡來？僧人說：從溈山（Weishan）來。師父說：有什麼言語？僧人說：有僧人問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？（溈）山豎起拂子。 師父說：他們那裡兄弟，如何商量？僧人說：他們那裡商量說：即色明心，附物顯理。師父說：會了就對了，著什麼急？僧人說：師父您怎麼說？
【English Translation】 English version: What is 'affirming' affirming? Who is 'emphasizing' emphasizing? (Shu) Shan said: 'Affirm' affirms all the sages; 'emphasize' emphasizes one's own spirit. The master said: Even if you are like this, you still have to fall ill for thirty years. Even if there is a place to live, there is no firewood to burn near the mountain, and no water to drink near the water. Remember this clearly. Later, (Shu) Shan lived in Shushan, and indeed, as the master said, he fell ill and only recovered after twenty-seven years. He himself said: 'Brother Xiangyan, remember that I will fall ill for thirty years, which is still three years short.' After each meal, he would support himself with his hand and vomit, to fulfill the previous prediction. (Shu) Shan later asked Elder (Dao) Fu: 'Affirming and emphasizing cannot be fully achieved, how should it be understood?' Fu said: 'Everything returns to affirming and emphasizing.' (Shu) Shan said: 'If it cannot be fully achieved, what should be done?' Fu said: 'There is no path of affirming in it.' (Shu) Shan said: 'This is in accordance with the mind of this sick monk.' A monk asked: 'What is the Dao (the Way)?' The master said: 'A dragon's roar from a withered tree.' The monk asked: 'What is a person of the Dao?' The master said: 'Eyes in a skull (referring to a person who has died and only the skull remains).' That monk later asked Shishuang: 'What is a dragon's roar from a withered tree?' Shishuang said: 'It still carries joy.' The monk asked: 'What are eyes in a skull?' Shishuang said: 'It still carries discriminating consciousness.' He also asked Caoshan: 'What is a dragon's roar from a withered tree?' Caoshan said: 'The bloodline is unbroken.' The monk asked: 'What are eyes in a skull?' Caoshan said: 'It never dries up.' The monk asked: 'I wonder if there is anyone who can hear it?' Caoshan said: 'Throughout the entire earth, there is no one who cannot hear it.' The monk asked: 'I wonder, what chapter and verse is the dragon's roar?' Caoshan said: 'I do not know what chapter and verse it is; those who hear it lose (discriminating consciousness).' Then he composed a verse: 'The dragon's roar from a withered tree truly sees the Dao; the eyes in a skull without consciousness are initially clear. When joy and consciousness are exhausted, all news ceases; how can the person then distinguish the clear from the turbid?' The master asked a monk: 'Where do you come from?' The monk said: 'From Weishan.' The master said: 'What words are there?' The monk said: 'A monk asked: What is Bodhidharma's intention in coming from the West? (Wei) Shan raised his whisk.' The master said: 'How do the brothers there discuss it?' The monk said: 'They discuss it there, saying: 'Directly pointing to the mind through phenomena, revealing the principle through objects.' The master said: 'If you understand, then you understand; why be so anxious?' The monk said: 'What do you say, Master?'
意如何。師亦豎起拂子。
杭州徑山洪諲禪師(凡三)
吳興吳氏子。佛日長老來。師問。承聞長老。獨化一方。何以薦游峰頂。云朗月當空掛。冰霜不自寒。師云。莫便是長老家風么。云峭峙萬重關。于中含寶月。師云。此猶是文言。作么生是長老家風。云今日賴遇佛日。
佛日卻問師。隱密全真時。人知有道不得。太省無辜時。人知有道得。於此二途。猶是時人升降處。未審長老。親道自道如何道。師云。我家道處。無個道。日云。如來路上無私曲。更請玄音和一場。師云。任你二輪更互照。碧潭云外不相關。日云。為報白頭無限客。此回年少莫歸鄉。師云。老少同倫無向背。我家玄路勿參差。日云。一言定天下。四句為誰留。師云。你言有三四。我道其中一也無。因有偈云。東西不相顧。南北為誰留。汝言有三四。我道一也無。
僧問。掩息如灰時如何。師云。猶是時人功干。云干后如何。師云。耕人田不種。云畢竟如何。師云。禾熟不臨場。
僧問。如何是長。師云。千聖不能量。云如何是短。師云。蟭螟眼裡著不滿。僧不肯。
后舉似石霜。霜云。只謂太近實頭。僧卻問霜。霜云。不屈曲。僧進后語。霜云。雙陸盆中不喝彩。
福州雙峰禪師(凡一)
【現代漢語翻譯】 現代漢語譯本： 意如何？師亦豎起拂子。
杭州徑山洪諲禪師(凡三)
吳興吳氏子。佛日長老來。師問：『承聞長老，獨化一方，何以薦游峰頂？』云：『朗月當空掛，冰霜不自寒。』師云：『莫便是長老家風么？』云：『峭峙萬重關，于中含寶月。』師云：『此猶是文言，作么生是長老家風？』云：『今日賴遇佛日。』
佛日卻問師：『隱密全真時，人知有道不得；太省無辜時，人知有道得。於此二途，猶是時人升降處。未審長老，親道自道如何道？』師云：『我家道處，無個道。』日云：『如來路上無私曲，更請玄音和一場。』師云：『任你二輪更互照，碧潭云外不相關。』日云：『為報白頭無限客，此回年少莫歸鄉。』師云：『老少同倫無向背，我家玄路勿參差。』日云：『一言定天下，四句為誰留？』師云：『你言有三四，我道其中一也無。』因有偈云：『東西不相顧，南北為誰留。汝言有三四，我道一也無。』
僧問：『掩息如灰時如何？』師云：『猶是時人功干。』云：『干后如何？』師云：『耕人田不種。』云：『畢竟如何？』師云：『禾熟不臨場。』
僧問：『如何是長？』師云：『千聖不能量。』云：『如何是短？』師云：『蟭螟眼裡著不滿。』僧不肯。
后舉似石霜。霜云：『只謂太近實頭。』僧卻問霜。霜云：『不屈曲。』僧進后語。霜云：『雙陸盆中不喝彩。』
福州雙峰禪師(凡一)
【English Translation】 English version: What is the meaning? The master also raised his whisk.
Zen Master Hongyin of Jingshan Mountain in Hangzhou (Three Cases)
A son of the Wu family from Wuxing. Elder Fori (Buddha's Sun) came. The master asked, 'I have heard that the elder transforms beings in one direction alone. How do you recommend a visit to the peak?' He said, 'The bright moon hangs in the empty sky; ice and frost are not cold of themselves.' The master said, 'Is that precisely the elder's family style?' He said, 'Steeply towering are myriad passes; within them is contained a precious moon.' The master said, 'This is still literary language. What is the elder's family style?' He said, 'Today, I am fortunate to meet Fori (Buddha's Sun).'
Fori (Buddha's Sun) then asked the master, 'When concealing and perfecting the truth, people know there is the Way but cannot attain it; when being too simple and innocent, people know there is the Way and attain it. In these two paths, there are still places where people rise and fall. I wonder, elder, how do you personally speak of the Way?' The master said, 'In my family's speaking of the Way, there is no speaking.' Fori (Buddha's Sun) said, 'On the road of the Tathagata (Thus Come One), there is no selfishness or bias. Please add a mysterious note to harmonize the scene.' The master said, 'Let the two wheels shine alternately as they may; the green pool is unrelated beyond the clouds.' Fori (Buddha's Sun) said, 'To report to the countless white-haired guests, this time, young people should not return home.' The master said, 'Old and young are of the same kind, without turning their backs. My family's mysterious path has no discrepancies.' Fori (Buddha's Sun) said, 'One word settles the world; for whom are the four lines left?' The master said, 'You speak of three or four; I say there is not even one in them.' Hence, there is a verse: 'East and west do not look at each other; for whom are north and south left? You speak of three or four; I say there is not even one.'
A monk asked, 'What is it like when breath is extinguished like ashes?' The master said, 'That is still the effort of ordinary people.' The monk said, 'What is it like after the effort?' The master said, 'The farmer plows the field but does not sow.' The monk said, 'What is it ultimately like?' The master said, 'When the grain is ripe, he does not go to the threshing ground.'
A monk asked, 'What is long?' The master said, 'A thousand sages cannot measure it.' The monk asked, 'What is short?' The master said, 'It cannot fill the eye of a gnat.' The monk did not agree.
Later, he mentioned it to Shishuang (Stone Frost). Shishuang (Stone Frost) said, 'He only said it was too close to reality.' The monk then asked Shishuang (Stone Frost). Shishuang (Stone Frost) said, 'It does not bend.' The monk advanced with further words. Shishuang (Stone Frost) said, 'He does not cheer in the backgammon game.'
Zen Master Shuangfeng (Double Peak) of Fuzhou (One Case)
仰山問。師弟近日見處如何。師云。據某甲見處。實無一法可當情。仰云。汝解猶在境。師云。某甲只恁么。師兄又如何。仰云。汝豈無能知無一法。可當情者。溈山聞云。寂子一句。疑殺天下人。
福州九峰慈慧禪師(凡一)
師因溈山上堂云。汝等諸人。只得大機。不得大用。師抽身便出。溈山召云。更不回顧。山云。此子堪為法器。
保福展云。依稀似曲。失后忘前。
滁州定山神英禪師(凡二)
椑樹問。不落數量。請師道。師提起數珠云。是落不落。樹云。圓珠三竅。時人知有。請師圓前話。師便打。樹拂袖而出。師云。三十年後。槌胸大哭去在。
樹住后。示眾云。我三十年前。被定山熱瞞一上。不同小小。
雪竇云。定山用即用。爭奈險。椑樹知即知。要且未具擇法眼。試請辨看。
師見首座洗衣。乃問。作甚麼。座提起衣。師云。洗底是甚麼。座云。福州使鐵錢。師喚維那。移下掛搭著。
襄州延慶法端禪師(凡一)
僧問。蚯蚓斬為兩段。兩頭俱動。未審佛性在那頭。師展兩手。
洞山別云。問底在阿那頭。
益州應天和尚(凡一)
僧問。如何是和尚佛性。師云。汝喚甚麼作佛性。云恁么則和尚無佛性也。師
【現代漢語翻譯】 現代漢語譯本 仰山問：『師弟（指溈山禪師的師弟）近日的見解如何？』 溈山說：『依我看來，實在沒有一種法可以符合實情。』 仰山說：『你的理解還在境界里。』 溈山說：『我只是這樣認為，師兄你又如何呢？』 仰山說：『你難道不能知道沒有一種法可以符合實情嗎？』 溈山聽后說：『寂子（溈山禪師的法號）這句話，要讓天下人都疑惑了。』
福州九峰慈慧禪師(凡一)
溈山禪師上堂說法時說：『你們這些人，只得到大機，得不到大用。』 慈慧禪師抽身便走出去。 溈山禪師叫住他，說：『不再回頭看看嗎？』 溈山禪師說：『這個弟子堪當法器。』
保福展說：『依稀像是曲子，失去了後面就忘了前面。』
滁州定山神英禪師(凡二)
椑樹問：『不落入數量，請師父說。』 定山禪師提起數珠說：『這是落入還是不落入？』 椑樹說：『圓珠有三個孔，世人都知道，請師父圓一下之前的話。』 定山禪師便打了他。 椑樹拂袖而去。 定山禪師說：『三十年後，他會捶胸大哭的。』
椑樹住持后，對大眾說：『我三十年前，被定山老和尚狠狠地欺騙了一次，非同小可。』
雪竇禪師說：『定山禪師用就用了，只是太險；椑樹禪師知道是知道了，但還沒有具備選擇佛法的眼力。』 『試著請大家辨別看看。』
定山禪師看見首座在洗衣服，便問：『做什麼？』 首座提起衣服。 定山禪師說：『洗的是什麼？』 首座說：『福州用鐵錢。』 定山禪師叫維那（寺院中的一種職務）把首座的掛單移下去。
襄州延慶法端禪師(凡一)
有僧人問：『蚯蚓被斬為兩段，兩頭都在動，不知道佛性在哪一頭？』 法端禪師張開雙手。
洞山禪師另外評論說：『問的人在哪一頭？』
益州應天和尚(凡一)
有僧人問：『如何是和尚的佛性？』 應天和尚說：『你叫什麼作佛性？』 僧人說：『這樣說來，和尚就沒有佛性了。』 應天和尚沒有回答。
English version Yangshan asked: 'What is your understanding recently, Shidi (referring to Weishan Zen Master's junior brother)?' Weishan said: 'According to my understanding, there is really no dharma that can accord with the true situation.' Yangshan said: 'Your understanding is still within the realm.' Weishan said: 'I just think so, what about you, Shixiong (senior brother)?' Yangshan said: 'Can't you know that there is no dharma that can accord with the true situation?' Weishan, upon hearing this, said: 'Jizi's (Weishan Zen Master's Dharma name) statement will make everyone in the world doubt.'
Zen Master Cihui of Jiufeng in Fuzhou (One instance)
When Weishan Zen Master was giving a Dharma talk in the hall, he said: 'All of you only obtain great potential (daji), but do not obtain great function (dayong).' Zen Master Cihui immediately walked out. Weishan Zen Master called him back, saying: 'Aren't you going to look back?' Weishan Zen Master said: 'This disciple is worthy of being a vessel of the Dharma.'
Baofu Zhan said: 'It vaguely resembles a melody; if you lose the end, you forget the beginning.'
Zen Master Shenying of Dingshan in Chuzhou (Two instances)
Beishu asked: 'Not falling into numbers, please tell me, Master.' Dingshan Zen Master picked up his prayer beads and said: 'Is this falling into or not falling into?' Beishu said: 'The round beads have three holes, which everyone knows. Please complete the previous statement, Master.' Dingshan Zen Master then hit him. Beishu flicked his sleeves and left. Dingshan Zen Master said: 'Thirty years later, he will be beating his chest and crying.'
After Beishu became the abbot, he said to the assembly: 'Thirty years ago, I was severely deceived by old Dingshan, no small matter.'
Zen Master Xuedou said: 'Dingshan used it, but it was too dangerous; Beishu knew it, but he did not yet possess the eye to discern the Dharma.' 'Try to have everyone discern and see.'
Dingshan Zen Master saw the head monk washing clothes and asked: 'What are you doing?' The head monk held up the clothes. Dingshan Zen Master said: 'What are you washing?' The head monk said: 'Fuzhou uses iron coins.' Dingshan Zen Master told the director (Vina) to remove the head monk's lodging registration.
Zen Master Faduan of Yanqing in Xiangzhou (One instance)
A monk asked: 'When an earthworm is cut into two pieces, both ends move. I don't know which end the Buddha-nature is in?' Zen Master Faduan spread out both hands.
Dongshan Zen Master commented separately: 'Which end is the questioner in?'
The Abbot Yingtian of Yizhou (One instance)
A monk asked: 'What is the Abbot's Buddha-nature?' The Abbot Yingtian said: 'What do you call Buddha-nature?' The monk said: 'In that case, the Abbot has no Buddha-nature.' The Abbot Yingtian did not answer.
【English Translation】 English version Yangshan asked: 'What is your understanding recently, Shidi (referring to Weishan Zen Master's junior brother)?' Weishan said: 'According to my understanding, there is really no dharma that can accord with the true situation.' Yangshan said: 'Your understanding is still within the realm.' Weishan said: 'I just think so, what about you, Shixiong (senior brother)?' Yangshan said: 'Can't you know that there is no dharma that can accord with the true situation?' Weishan, upon hearing this, said: 'Jizi's (Weishan Zen Master's Dharma name) statement will make everyone in the world doubt.'
Zen Master Cihui of Jiufeng in Fuzhou (One instance)
When Weishan Zen Master was giving a Dharma talk in the hall, he said: 'All of you only obtain great potential (daji), but do not obtain great function (dayong).' Zen Master Cihui immediately walked out. Weishan Zen Master called him back, saying: 'Aren't you going to look back?' Weishan Zen Master said: 'This disciple is worthy of being a vessel of the Dharma.'
Baofu Zhan said: 'It vaguely resembles a melody; if you lose the end, you forget the beginning.'
Zen Master Shenying of Dingshan in Chuzhou (Two instances)
Beishu asked: 'Not falling into numbers, please tell me, Master.' Dingshan Zen Master picked up his prayer beads and said: 'Is this falling into or not falling into?' Beishu said: 'The round beads have three holes, which everyone knows. Please complete the previous statement, Master.' Dingshan Zen Master then hit him. Beishu flicked his sleeves and left. Dingshan Zen Master said: 'Thirty years later, he will be beating his chest and crying.'
After Beishu became the abbot, he said to the assembly: 'Thirty years ago, I was severely deceived by old Dingshan, no small matter.'
Zen Master Xuedou said: 'Dingshan used it, but it was too dangerous; Beishu knew it, but he did not yet possess the eye to discern the Dharma.' 'Try to have everyone discern and see.'
Dingshan Zen Master saw the head monk washing clothes and asked: 'What are you doing?' The head monk held up the clothes. Dingshan Zen Master said: 'What are you washing?' The head monk said: 'Fuzhou uses iron coins.' Dingshan Zen Master told the director (Vina) to remove the head monk's lodging registration.
Zen Master Faduan of Yanqing in Xiangzhou (One instance)
A monk asked: 'When an earthworm is cut into two pieces, both ends move. I don't know which end the Buddha-nature is in?' Zen Master Faduan spread out both hands.
Dongshan Zen Master commented separately: 'Which end is the questioner in?'
The Abbot Yingtian of Yizhou (One instance)
A monk asked: 'What is the Abbot's Buddha-nature?' The Abbot Yingtian said: 'What do you call Buddha-nature?' The monk said: 'In that case, the Abbot has no Buddha-nature.' The Abbot Yingtian did not answer.
高聲叫云。快活快活。
元康和尚(凡一)
訪玉樓。樓見師來。便收足坐。師云。得恁么。威儀周足。樓云。汝適來見個甚麼。師云。無端被人領過。樓云。直須恁么。始為真見。師云。苦哉賺卻幾人來。樓便起身。師云。見即見已。動即不動。樓云。盡力道不出定也。師拊掌三下。
南泉云。天下人斷這兩個漢。是非不得。若斷得出。即與他同參。
京兆米和尚(凡三)
師令僧。問仰山。今時人。還假悟也無。仰云。悟即不無。爭奈落在第二頭。師深肯之。
僧問。自古上賢。還達真正理也無。師云達。云只如真正理。作么生達。師云。當時霍光賣假銀城。與單于契書是甚麼人做。僧云。某甲直得杜口無言。師云。平地教人作保。
師問僧。近離甚處。云藥山。師云。藥山老子。近日如何。云大似一片頑石。師云。得與么鄭重。云無你提掇處。師云。非但藥山。米胡亦如是。僧近前顧視。師云。看看頑石動也。其僧便出去。
雪竇云。米胡也縱奪可觀。爭奈死而不弔。
襄州常侍王公敬(凡三)
公治事次。米胡來。王舉筆示之。米云。還判得虛空么。王擲下筆。入宅。更不相見。米置疑。
明日憑華嚴置茶筵。米亦竄身屏間。嚴問。常
【現代漢語翻譯】 現代漢語譯本 高聲叫喊，『快活啊，快活啊！』
元康和尚（共一則）
元康和尚拜訪玉樓。玉樓見他來了，便收起雙腿端坐。元康和尚說：『得到如此威儀周全的境界了嗎？』玉樓說：『你剛才看見了什麼？』元康和尚說：『無緣無故被人領過去了。』玉樓說：『必須這樣，才算是真正見到。』元康和尚說：『可悲啊，欺騙了多少人！』玉樓便起身。元康和尚說：『見，即是見了；動，即是不動。』玉樓說：『盡力也說不出個所以然。』元康和尚拍掌三下。
南泉禪師說：『天下人也無法斷定這兩個人的是非。如果能斷定，就與他一同參禪。』
京兆米和尚（共三則）
米和尚讓僧人去問仰山禪師：『現在的人，還需要開悟嗎？』仰山禪師說：『開悟不是沒有，只是落在第二義諦。』米和尚深以為然。
有僧人問：『自古以來的賢人，都通達真正的道理了嗎？』米和尚說：『通達。』僧人問：『既然通達真正的道理，是如何通達的呢？』米和尚說：『當時霍光賣假銀城，與單于簽訂的契約是誰做的？』僧人說：『我實在無話可說。』米和尚說：『平白無故教人做擔保。』
米和尚問僧人：『最近從哪裡來？』僧人說：『藥山。』米和尚說：『藥山老和尚，最近怎麼樣？』僧人說：『很像一塊頑石。』米和尚說：『得到如此鄭重的評價。』僧人說：『沒有你提拔的地方。』米和尚說：『不只是藥山，米胡也是如此。』僧人走近仔細觀看。米和尚說：『看看，頑石動了。』那僧人便出去了。
雪竇禪師說：『米胡的縱奪之法，頗有看頭，只是死了卻無人弔唁。』
襄州常侍王公敬（共三則）
王公正在處理公務，米胡來了。王公舉筆示意。米胡說：『能判決虛空嗎？』王公放下筆，回了內宅，不再相見。米胡心生疑惑。
第二天，王公在華嚴寺設定茶宴，米胡也藏身在屏風後面。華嚴
【English Translation】 English version Loudly shouting, 'Joy! Joy!'
Monk Yuankang (Total of one)
Monk Yuankang visited Yulou. When Yulou saw him coming, he drew his legs up and sat properly. Monk Yuankang said, 'Have you attained such complete and dignified deportment?' Yulou said, 'What did you see just now?' Monk Yuankang said, 'For no reason, I was led away by someone.' Yulou said, 'It must be like this to be considered a true seeing.' Monk Yuankang said, 'Alas, how many people have been deceived!' Yulou then stood up. Monk Yuankang said, 'Seeing is seeing; moving is not moving.' Yulou said, 'I cannot express it even if I try my best.' Monk Yuankang clapped his hands three times.
Nanquan said, 'People in the world cannot judge the rights and wrongs of these two people. If they can, then they can participate in Chan with them.'
Monk Mi of Jingzhao (Total of three)
Monk Mi instructed a monk to ask Yangshan, 'Do people today still need enlightenment?' Yangshan said, 'Enlightenment is not absent, but it falls into the secondary meaning.' Monk Mi deeply agreed with this.
A monk asked, 'Have the sages of ancient times all understood the true principle?' Monk Mi said, 'They have.' The monk asked, 'If they have understood the true principle, how did they understand it?' Monk Mi said, 'At that time, who made the contract when Huo Guang sold the fake silver city to the Xiongnu?' The monk said, 'I am truly speechless.' Monk Mi said, 'Groundlessly teaching people to be guarantors.'
Monk Mi asked a monk, 'Where did you come from recently?' The monk said, 'Yaoshan.' Monk Mi said, 'How is the old man Yaoshan these days?' The monk said, 'Very much like a stubborn stone.' Monk Mi said, 'He has received such a solemn evaluation.' The monk said, 'There is no place for you to promote him.' Monk Mi said, 'Not only Yaoshan, but Mi Hu is also like that.' The monk approached and looked closely. Monk Mi said, 'Look, the stubborn stone is moving.' The monk then left.
Xuedou said, 'Mi Hu's methods of seizing and releasing are quite interesting, but it is a pity that no one mourns him after his death.'
Wang Gongjing, the Attendant of Xiangzhou (Total of three)
While Wang Gong was handling official business, Mi Hu came. Wang Gong gestured with his brush. Mi Hu said, 'Can you judge emptiness?' Wang Gong put down his brush, returned to his residence, and did not see him again. Mi Hu was filled with doubt.
The next day, Wang Gong set up a tea banquet at Huayan Temple. Mi
侍昨日。米和尚有何言句。便不相見。王云。師子咬人。韓獹趁塊。米聞是語。遽出朗笑云。我會也。我會也。王云。會即不無。試請道看。米云。請常侍舉。王拈起一隻箸。米云。這野狐精。王云。這漢徹也。
大溈喆云。米胡只得一橛。常侍看樓打樓。若是大溈。待他擲下筆。但云。我從來疑著汝。
常侍。同臨濟入僧堂。乃問。這一堂師僧。還看經也無。云不看經。王云。還習禪也無。云不習禪。王云。經又不看。禪又不習。在這裡。作甚麼。濟云。總教伊成佛作祖去。王云。金屑雖貴。落眼成翳。濟云。我將謂你是個俗漢。
鏡清代云。比來拋磚引玉 大溈喆云。王常侍。可謂儒門君子。禪門良匠。若非智鑒精明。爭得是非穎脫。
常侍問僧。一切眾生。還有佛性也無。云有。王指壁間𦘕狗云。這個聻。僧無對。王云。看咬著。
筠州黃檗希運禪師法嗣
睦州陳尊宿(凡二十四)
本郡人。得旨斷際。初居筠州米山。后住睦州觀音。常百餘眾。知道不偶世。舍眾居開元寺房。織蒲鞋養其母。挹世高蹈。為時所慕。凡應接來者。機辨峭絕。無容佇思。
指臨濟參黃檗。接雲門嗣雪峰。皆師之力也。
示眾云。我見百丈和尚。不識好惡。上堂。大眾才集
【現代漢語翻譯】 現代漢語譯本 侍御史昨天問：『米和尚有什麼話？』於是（王常侍）就不與他相見。王常侍說：『獅子咬人，韓獹（比喻惡人）追逐土塊。』米和尚聽到這話，立刻大笑說：『我明白了！我明白了！』王常侍說：『明白並非沒有可能，試著說說看。』米和尚說：『請常侍先說。』王常侍拿起一根筷子。米和尚說：『這野狐精！』王常侍說：『這人徹底明白了！』
大溈喆（禪師名）說：『米胡（指米和尚）只得到了一部分。常侍看樓打樓（比喻就事論事，沒有深入）。如果是大溈，等他放下筆，只會說：『我從來就懷疑你。』』
常侍與臨濟（禪師名）一同進入僧堂，於是問道：『這一堂的師僧，還看經嗎？』（僧人）回答說：『不看經。』王常侍問：『還習禪嗎？』（僧人）回答說：『不習禪。』王常侍說：『經又不看，禪又不習，在這裡做什麼？』臨濟說：『總要教他們成佛作祖去。』王常侍說：『金屑雖然貴重，落入眼中也會成為障礙。』臨濟說：『我以為你是個俗人。』
鏡清（禪師名）代替（王常侍）說：『近來（王常侍）這是拋磚引玉。』大溈喆（禪師名）說：『王常侍，可謂是儒家的君子，禪門的良匠。如果不是智慧見識精明，怎麼能如此明辨是非？』
常侍問僧人：『一切眾生，還有佛性嗎？』（僧人）回答說：『有。』王常侍指著墻壁上的畫狗說：『這個呢？』僧人無言以對。王常侍說：『小心被咬著！』
筠州黃檗希運（禪師名）禪師的法嗣
睦州陳尊宿（禪師名）（共二十四則）
是本郡人，領悟了斷際（臨濟義玄禪師）的宗旨。最初住在筠州米山，後來住在睦州觀音。常常有百餘人跟隨。他知道自己不合世俗，於是離開大眾，住在開元寺的房間里，編織蒲鞋來贍養他的母親。他的高尚品格為當時的人所敬慕。凡是來訪的人，他都能以敏捷的機鋒應對，不容對方有絲毫的思考。
（陳尊宿）指引臨濟（義玄禪師）參訪黃檗（希運禪師），接引雲門（文偃禪師）繼承雪峰（義存禪師）的法脈，都是陳尊宿的力量啊。
（陳尊宿）向大眾開示說：『我見百丈（懷海禪師）和尚，不識好壞。』上堂時，大眾才聚集。
【English Translation】 English version Yesterday, the Imperial Censor asked: 'What words did Monk Mi have?' Then (Wang Changshi) did not meet with him. Wang Changshi said: 'A lion bites people, a Han hound (a metaphor for an evil person) chases after clods.' When Monk Mi heard this, he immediately laughed loudly and said, 'I understand! I understand!' Wang Changshi said, 'Understanding is not impossible, try to say it.' Monk Mi said, 'Please, Changshi, speak first.' Wang Changshi picked up a chopstick. Monk Mi said, 'This wild fox spirit!' Wang Changshi said, 'This person understands thoroughly!'
Dawei Zhe (name of a Chan master) said: 'Mi Hu (referring to Monk Mi) only got a part of it. Changshi looks at the building and strikes the building (a metaphor for dealing with things as they are, without going deep). If it were Dawei, after he put down the pen, he would only say: 'I have always suspected you.''
Changshi entered the monks' hall with Linji (name of a Chan master), and then asked: 'Do the monks in this hall still read scriptures?' (The monks) replied: 'They do not read scriptures.' Wang Changshi asked: 'Do they still practice Chan?' (The monks) replied: 'They do not practice Chan.' Wang Changshi said: 'They do not read scriptures, nor do they practice Chan, what are they doing here?' Linji said: 'They are all being taught to become Buddhas and Patriarchs.' Wang Changshi said: 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' Linji said: 'I thought you were a layman.'
Jingqing (name of a Chan master) said on behalf of (Wang Changshi): 'Recently (Wang Changshi) is using a brick to attract jade.' Dawei Zhe (name of a Chan master) said: 'Wang Changshi can be called a gentleman of Confucianism and a good craftsman of Chan. If he did not have keen wisdom and insight, how could he be so discerning between right and wrong?'
Changshi asked a monk: 'Do all sentient beings have Buddha-nature?' (The monk) replied: 'Yes.' Wang Changshi pointed to a painted dog on the wall and said: 'What about this one?' The monk was speechless. Wang Changshi said: 'Be careful of being bitten!'
Successor of Chan Master Yunju Huangbo Xiyun (name of a Chan master)
Venerable Chen of Muzhou (name of a Chan master) (Total of twenty-four)
He was a native of this prefecture, and he understood the principles of Duanji (Linji Yixuan Chan Master). He first lived in Mishan in Yunzhou, and later lived in Guanyin in Muzhou. There were often more than a hundred people following him. He knew that he did not fit in with the world, so he left the crowd and lived in a room in Kaiyuan Temple, weaving rush shoes to support his mother. His noble character was admired by the people of that time. Whenever someone came to visit, he could respond with quick wit, not allowing the other party to think at all.
(Venerable Chen) guided Linji (Yixuan Chan Master) to visit Huangbo (Xiyun Chan Master), and guided Yunmen (Wenyan Chan Master) to inherit the Dharma lineage of Xuefeng (Yicun Chan Master), all thanks to the power of Venerable Chen.
(Venerable Chen) taught the assembly: 'I saw the Abbot Baizhang (Huaihai Chan Master), and he did not know good from bad.' When he ascended the hall, the assembly had just gathered.
。以拄杖一時打下。復召大眾。眾回首。丈云是甚麼。師云。有甚共語處。
黃檗亦然。復召大眾。眾回首。檗云。月似彎弓。少雨多風。師云。猶較些子。
雪竇云。說甚麼。猶較些子。直是未在。雪竇眾集。一時打下。便休。或有個無孔鐵錘。為眾竭力。善能擔荷。可以籠罩古今。乾坤把斷。驀拈拄杖云。放過一著。
示眾云。汝等諸人。還得個入頭處也未。若未得個入頭處。須得個入頭處。若得個入頭處。不得辜負老僧。
時有僧出作禮云。終不敢辜負和尚。師云。早是孤負我了也。
云峰悅云。古人恁么道。和身放倒了也。汝等諸人。還相委悉么。若相委悉。辜負睦州。若未委悉。雪峰亦遭連累。
示眾云。裂開也在我。捏聚也在我。
時有僧問。是何是裂開。師云。三九二十七。菩提涅槃。真如解脫。即心即佛。我且與么道。汝又作么生。僧云。某甲不恁么。師云。盞子落地。楪子成七片。
云峰悅云。相罵饒你接觜。相唾饒汝潑水。
師云。明明向你道。尚自不會。豈況蓋覆將來。
時有僧出作禮云。某甲終不敢辜負和尚。師云。早是辭負我了也。
妙喜云。葛藤得也未。
師云。我在此住持。未曾見個無事人到來。汝等何
【現代漢語翻譯】 現代漢語譯本： 睦州（Muzhou，地名）用拄杖一下子打下去。又叫大眾，大眾回頭。睦州說：『是什麼？』雪峰（Xuefeng，人名）說：『還有什麼可說的。』 黃檗（Huangbo，人名）也是這樣。又叫大眾，大眾回頭。黃檗說：『月亮像彎弓，少雨多風。』雪峰說：『還稍微好一點。』 雪竇（Xuedou，人名）說：『說什麼還稍微好一點？簡直是不行。』雪竇聚集大眾，一下子打下去，便停止。或者有個無孔鐵錘，為大眾竭盡全力，善於承擔，可以籠罩古今，乾坤在握。忽然拿起拄杖說：『放過一著。』 示眾說：『你們這些人，還得個入門的地方嗎？如果還沒得個入門的地方，須得個入門的地方。如果得了入門的地方，不得辜負老僧。』 當時有個僧人出來作禮說：『終究不敢辜負和尚。』雪峰說：『早已經辜負我了。』 云峰悅（Yunfeng Yue，人名）說：『古人這樣說，和身放倒了。你們這些人，還相互知道嗎？如果相互知道，辜負了睦州。如果還不知道，雪峰也要受到牽連。』 示眾說：『裂開也在我，捏合也在我。』 當時有個僧人問：『什麼是裂開？』雪峰說：『三九二十七，菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅），真如（Tathata，實相）解脫（Mukti，解脫），即心即佛（Mind is Buddha，心即是佛）。我且這麼說，你又怎麼說？』僧人說：『我不這麼說。』雪峰說：『盞子落地，碟子成七片。』 云峰悅說：『相罵讓你接嘴，相唾讓你潑水。』 雪峰說：『明明向你說了，尚且不會，何況蓋覆將來？』 當時有個僧人出來作禮說：『我終究不敢辜負和尚。』雪峰說：『早已經辭別我了。』 妙喜（Miaoxi，人名）說：『得到葛藤（Geteng，比喻糾纏不清的公案）了嗎？』 雪峰說：『我在這裡住持，未曾見過一個無事的人到來。你們何』
【English Translation】 English version: Muzhou (place name) struck down with his staff at once. Then he called to the assembly, and the assembly turned their heads. Muzhou said, 'What is it?' Xuefeng (person's name) said, 'There's nothing to talk about.' Huangbo (person's name) was also like this. He called to the assembly, and the assembly turned their heads. Huangbo said, 'The moon is like a bent bow, with little rain and much wind.' Xuefeng said, 'That's a little better.' Xuedou (person's name) said, 'What do you mean, 'a little better'? It's simply not right.' Xuedou gathered the assembly, struck them down at once, and then stopped. Or there is a hammer without holes, exerting all its strength for the assembly, good at bearing burdens, able to encompass the past and present, holding the universe in its grasp. Suddenly picking up his staff, he said, 'Letting go of one move.' He addressed the assembly, saying, 'All of you, have you obtained a place to enter? If you have not obtained a place to enter, you must obtain a place to enter. If you have obtained a place to enter, you must not fail this old monk.' At that time, a monk came forward, made a bow, and said, 'I will never dare to fail the abbot.' Xuefeng said, 'You have already failed me.' Yunfeng Yue (person's name) said, 'The ancients spoke like this, falling down with their whole bodies. All of you, do you understand each other? If you understand each other, you have failed Muzhou. If you do not understand each other, Xuefeng will also be implicated.' He addressed the assembly, saying, 'Splitting open is also in me, and gathering together is also in me.' At that time, a monk asked, 'What is splitting open?' Xuefeng said, 'Three nines are twenty-seven, Bodhi (enlightenment), Nirvana (extinction), Tathata (suchness), Mukti (liberation), Mind is Buddha (mind is Buddha). I will say it like this for now, how do you say it?' The monk said, 'I do not say it like that.' Xuefeng said, 'The cup falls to the ground, and the plate breaks into seven pieces.' Yunfeng Yue said, 'If you scold, I'll let you retort; if you spit, I'll let you splash water.' Xuefeng said, 'I'm clearly telling you, and you still don't understand, how much more so if I cover it up?' At that time, a monk came forward, made a bow, and said, 'I will never dare to fail the abbot.' Xuefeng said, 'You have already taken your leave of me.' Miaoxi (person's name) said, 'Have you gotten the Geteng (entanglement, a metaphor for complicated cases)?' Xuefeng said, 'Since I have been the abbot here, I have never seen a person without affairs arrive. What are you'
不近前。
時有僧。近前。師云。維那不在。自領去三門外。與你三十棒。云某甲過在甚麼處。師云。枷上更著杻。
西峰長老來。置茶果次。師問。今夏在甚麼處安居。峰云蘭溪。師云。多少眾。云七十餘人。師云。時中將何示徒。峰拈起柑子。師云。著甚死急。
師問武陵長老。了即毛吞巨海。始知大地一微塵。作么生。陵雲。和尚問阿誰。師云。問長老。陵雲。何不領話。師云。我不領話。你不領話。
雪竇云。墮也墮也。復云。這葛藤老漢。好與劃斷。驀拈拄杖云。甚麼處去也。
師問僧。近離甚處。僧便喝。師云。老僧被你一喝。僧又喝。師云。三喝四喝後作么生。僧無語。師便打云。這掠虛漢。
師有時喚僧云。大德。僧回首。師云。擔板漢。
雪竇云。睦州只具一隻眼。喚既回頭。因甚卻成擔板 黃龍心云。雪竇亦只具一隻眼。這僧喚便回頭。因甚不成擔板。
師問僧。近離甚處。云瀏陽。師云。彼中老宿。祗對佛法大意。道甚麼。云遍地無行路。師云。老宿實有此語那。雲實有。師拈拄杖打云。這念言語漢。
師問僧。近離甚處。云仰山。師云。五戒也不持。云甚麼處是某甲妄語處。師云。這裡不著沙彌。
師問僧。近離甚處。云那
邊劄。師云。老僧屈。雲和尚知即得。師云。檐枷過狀。劈脊便打。
云峰悅云。睦州何用繁辭。那邊劄。劈脊便棒。
師問僧。近離甚處。雲河北。師云。河北有個趙州和尚。曾到彼中么。云某甲近離彼中。師云。有何言句。僧舉喫茶話。師云。慚愧。
卻問。你道。趙州意作么生。云只是一期方便。師云。苦哉。趙州被你一杓屎。潑了也。便打。
師卻問沙彌。你作么生會。彌作禮。師亦打。
其僧往問沙彌。和尚適來打你。作甚麼。彌云。若不是我和尚。終不打我。
雪竇云。這僧克由叵耐。將一杓屎。潑他二員古佛。諸上座。若能辨得。非唯與趙睦二州。雪屈。亦乃雪竇。與天下老和尚無過。若辨不得。到處潑人。卒未了在。
師見僧來。便云。現成公案。放你三十棒。云某甲如是。師云。寺門外金剛。為甚麼豎起拳。僧云。金剛尚乃如是。師便打。
雲門云。睦州正恁么時。天下人。披枷帶鎖。
師見僧行胡餅。乃問行甚麼。云胡餅。師云。這俗漢。
雲門來敲門。師云阿誰。門云文偃。師開門。攔胸搊住云。道道。門擬議。師便推出云。秦時𨍏輅鉆。
師問僧。甚處來。雲天臺。師云。見說石橋。成兩截。是否。雲和尚甚處。得這
訊息來。師云。將謂是華頂峰前客。元來只是平田村裡人。
師問僧正。聞汝講得唯識論。是否。云小年曾讀文字來。師拈胡餅。擘作兩片云。你作么生。正無語。師云。你喚作胡餅。不喚作胡餅。云不可不喚作胡餅。師問沙彌。你喚作甚麼。云胡餅。師云。你也講得唯識論。
吳尚書至門。見師便問。三門俱開。弟子從何門入。師召尚書。書應諾。師云。從信門入。
有秀才。會二十四家書。師以拄杖。空中點一點云。會么。云不會。師云。又道會二十四家書。永字八法。也不識。
黃龍南云。睦州一點。直在威音王已前。及乎八法論書。卻被俗人勘破。若是黃龍。即不然。孔門弟子無人識。碧眼胡僧笑點頭。
僧問。高揖釋迦。不拜彌勒。時如何。師云。昨日有人。恁么問。趁出去了也。雲和尚恐某甲不實。師云。拄杖不在。苕帚柄。聊與三十。
雪竇云。睦州只有受璧之心。且無割城之意。
僧問。門前金剛。托即乾坤大地。不託即絲髮不逢。時如何。師云。吽吽。我不曾見此問。先跳三千。倒退八百。你合作么生。僧云諾。師云。先責一紙罪狀好。便打。其僧擬去。師喚云。來來。我共你葛藤。托即乾坤大地。你且道。洞庭水深多少。云不曾量度。師云。洞庭湖
【現代漢語翻譯】 現代漢語譯本： 有僧人來訪。趙州禪師說：『我還以為是華頂峰前的客人，原來只是平田村裡的人。』
趙州禪師問僧正（負責僧團事務的僧人）：『聽說你講得《唯識論》（佛教哲學的一部重要論著），是嗎？』僧正回答：『年輕時曾經讀過一些文字。』趙州禪師拿起一個胡餅（一種烤餅），掰成兩片說：『你如何理解這個？』僧正無語。趙州禪師說：『你叫它胡餅，還是不叫它胡餅？』僧正說：『不能不叫它胡餅。』趙州禪師問沙彌（小和尚）：『你叫它什麼？』沙彌說：『胡餅。』趙州禪師說：『你也講得《唯識論》。』
吳尚書（官名）來到寺門，見到趙州禪師便問：『三門（寺廟的三個門）都打開著，弟子該從哪個門進入？』趙州禪師叫了一聲：『尚書！』吳尚書應諾。趙州禪師說：『從信門進入。』
有個秀才，精通二十四家書法。趙州禪師用拄杖在空中點了一下說：『明白嗎？』秀才說：『不明白。』趙州禪師說：『還說精通二十四家書法，永字八法（書法基本筆畫）也不認識。』
黃龍南禪師說：『睦州禪師的一點，直接指向威音王（過去佛）之前。等到用八法來評論書法，卻被世俗之人看破。如果是黃龍禪師，就不會這樣。孔子的弟子沒有人認識，碧眼的胡僧（指達摩祖師）笑著點頭。』
有僧人問：『高高作揖釋迦（釋迦牟尼佛），不拜彌勒（彌勒菩薩），這是什麼意思？』趙州禪師說：『昨天有人這樣問，已經被我趕出去了。』僧人說：『和尚是怕我不說實話吧？』趙州禪師說：『拄杖不在，用苕帚柄（掃帚把）代替，打你三十下。』
雪竇禪師說：『睦州禪師只有接受玉璧（表示順從）的心，卻沒有割讓城池（表示反抗）的意圖。』
有僧人問：『門前的金剛（護法神），托起就是乾坤大地，不託起就是一絲一毫也無法相遇，這是什麼意思？』趙州禪師說：『吽吽（咒語）。我不曾見過這樣的問題，先跳三千丈，倒退八百步，你打算怎麼做？』僧人回答：『諾（表示同意）。』趙州禪師說：『先責罰你寫一張罪狀再說。』說完便打。那僧人想要離開，趙州禪師叫住他說：『來來，我和你辯論一番。托起就是乾坤大地，你且說說，洞庭湖（中國著名湖泊）水有多深？』僧人說：『不曾測量過。』趙州禪師說：『洞庭湖……』
English version: A monk came to visit. Zhaozhou (Zen master) said, 'I thought you were a guest from before Huading Peak (a mountain), but it turns out you're just a person from Pingtian Village.'
Zhaozhou asked the Sengzheng (monk in charge of monastic affairs), 'I heard you lecture on the Vijnaptimatrata-siddhi Sastra (Treatise on the establishment of Consciousness-only), is that so?' The Sengzheng replied, 'I read some texts when I was young.' Zhaozhou picked up a hubing (sesame cake), broke it into two pieces, and said, 'How do you understand this?' The Sengzheng was speechless. Zhaozhou said, 'Do you call it a hubing, or not call it a hubing?' The Sengzheng said, 'One cannot not call it a hubing.' Zhaozhou asked a Shami (novice monk), 'What do you call it?' The Shami said, 'Hubing.' Zhaozhou said, 'You also lecture on the Vijnaptimatrata-siddhi Sastra.'
Minister Wu came to the gate, saw Zhaozhou, and asked, 'The three gates (of the temple) are all open, which gate should this disciple enter from?' Zhaozhou called out, 'Minister!' Minister Wu responded. Zhaozhou said, 'Enter from the gate of faith.'
There was a scholar who was proficient in the calligraphy of twenty-four masters. Zhaozhou pointed in the air with his staff and said, 'Do you understand?' The scholar said, 'I don't understand.' Zhaozhou said, 'You claim to be proficient in the calligraphy of twenty-four masters, but you don't even recognize the Eight Principles of Yong (basic strokes of calligraphy).'
Huanglong Nan (Zen master) said, 'Muzhou's (Zen master) one point directly points to before Weiyin Wang Buddha (a past Buddha). When it comes to discussing calligraphy with the Eight Principles, it is seen through by worldly people. If it were Huanglong, it would not be like this. None of Confucius' disciples recognize it, but the blue-eyed Hu monk (Bodhidharma) smiles and nods.'
A monk asked, 'To bow deeply to Sakyamuni (Sakyamuni Buddha), but not to bow to Maitreya (Maitreya Bodhisattva), what is the meaning of this?' Zhaozhou said, 'Yesterday someone asked this, and I already chased him out.' The monk said, 'Is the master afraid that I am not telling the truth?' Zhaozhou said, 'My staff is not here, so I'll use a broom handle instead, and give you thirty blows.'
Xuedou (Zen master) said, 'Muzhou only had the intention to receive the jade disc (symbolizing submission), but not the intention to cede the city (symbolizing resistance).'
A monk asked, 'The Vajra (guardian deity) in front of the gate, when supporting, it supports the entire universe, when not supporting, not even a hair's breadth can be encountered, what is the meaning of this?' Zhaozhou said, 'Hum Hum (mantra). I have never seen such a question, first jump three thousand zhang (unit of length), then retreat eight hundred steps, what do you intend to do?' The monk replied, 'Yes (agreeing).' Zhaozhou said, 'First, I will punish you to write a confession.' Then he struck. The monk tried to leave, Zhaozhou called out, 'Come, come, I will debate with you. Supporting, it supports the entire universe, tell me, how deep is Dongting Lake (famous lake in China)?' The monk said, 'I have never measured it.' Zhaozhou said, 'Dongting Lake...'
【English Translation】 English version: A monk came to visit. Zhaozhou (Zen master) said, 'I thought you were a guest from before Huading Peak (a mountain), but it turns out you're just a person from Pingtian Village.'
Zhaozhou asked the Sengzheng (monk in charge of monastic affairs), 'I heard you lecture on the Vijnaptimatrata-siddhi Sastra (Treatise on the establishment of Consciousness-only), is that so?' The Sengzheng replied, 'I read some texts when I was young.' Zhaozhou picked up a hubing (sesame cake), broke it into two pieces, and said, 'How do you understand this?' The Sengzheng was speechless. Zhaozhou said, 'Do you call it a hubing, or not call it a hubing?' The Sengzheng said, 'One cannot not call it a hubing.' Zhaozhou asked a Shami (novice monk), 'What do you call it?' The Shami said, 'Hubing.' Zhaozhou said, 'You also lecture on the Vijnaptimatrata-siddhi Sastra.'
Minister Wu came to the gate, saw Zhaozhou, and asked, 'The three gates (of the temple) are all open, which gate should this disciple enter from?' Zhaozhou called out, 'Minister!' Minister Wu responded. Zhaozhou said, 'Enter from the gate of faith.'
There was a scholar who was proficient in the calligraphy of twenty-four masters. Zhaozhou pointed in the air with his staff and said, 'Do you understand?' The scholar said, 'I don't understand.' Zhaozhou said, 'You claim to be proficient in the calligraphy of twenty-four masters, but you don't even recognize the Eight Principles of Yong (basic strokes of calligraphy).'
Huanglong Nan (Zen master) said, 'Muzhou's (Zen master) one point directly points to before Weiyin Wang Buddha (a past Buddha). When it comes to discussing calligraphy with the Eight Principles, it is seen through by worldly people. If it were Huanglong, it would not be like this. None of Confucius' disciples recognize it, but the blue-eyed Hu monk (Bodhidharma) smiles and nods.'
A monk asked, 'To bow deeply to Sakyamuni (Sakyamuni Buddha), but not to bow to Maitreya (Maitreya Bodhisattva), what is the meaning of this?' Zhaozhou said, 'Yesterday someone asked this, and I already chased him out.' The monk said, 'Is the master afraid that I am not telling the truth?' Zhaozhou said, 'My staff is not here, so I'll use a broom handle instead, and give you thirty blows.'
Xuedou (Zen master) said, 'Muzhou only had the intention to receive the jade disc (symbolizing submission), but not the intention to cede the city (symbolizing resistance).'
A monk asked, 'The Vajra (guardian deity) in front of the gate, when supporting, it supports the entire universe, when not supporting, not even a hair's breadth can be encountered, what is the meaning of this?' Zhaozhou said, 'Hum Hum (mantra). I have never seen such a question, first jump three thousand zhang (unit of length), then retreat eight hundred steps, what do you intend to do?' The monk replied, 'Yes (agreeing).' Zhaozhou said, 'First, I will punish you to write a confession.' Then he struck. The monk tried to leave, Zhaozhou called out, 'Come, come, I will debate with you. Supporting, it supports the entire universe, tell me, how deep is Dongting Lake (famous lake in China)?' The monk said, 'I have never measured it.' Zhaozhou said, 'Dongting Lake...'
又作么生。云只為今時。師云。這葛藤尚不會。便打。
僧問。以字不成。八字不是。是何章句。師彈指一聲云。會么。云不會。師云。上來講贊。無限良因。蝦䗫𨁝跳上天。蚯蚓驀過東海。
僧問。如何是向上一路。師云。要道有甚麼難。云請和尚道。師云。初三十一。中九下七。
問以一重。去一重。即不問。不以一重。去一重。時如何。師云。昨日㘽茄子。今日種冬瓜。
問如何是展演之言。師云。量才補職。云如何是不展演之言。師云。伏惟尚饗。
問一氣還轉得一大藏教也無。師云。有甚[饑-幾+(白-日+(田/廾))]羅䭔子。快下將來。
福州烏石靈觀禪師(凡六)
居常掩扄。人罕見之。
一日雪峰來敲門。師才開門。峰搊住問云。是凡是聖。師唾云。這野狐精。托開。又閉卻門。峰云。也只要識得老兄。
雪峰一日又來敲門。師問阿誰。峰云。鳳凰兒。師云。作甚麼。云㗖老觀。師開門搊住云。道道。峰擬議。師便托開。掩卻門。
峰住后。示眾云。我當時。若入得老觀問。你這一隊噇酒糟漢。向甚麼處摸索。
有老宿云。雪峰徒有此語。當時入不得。如今也入不得 明招代峰。才見開門。便云。動即喪。
又代
【現代漢語翻譯】 現代漢語譯本 僧：又該如何是好？ 師：只爲了現在這個時候。 師：你連這糾纏不清的葛藤（geteng，比喻錯綜複雜、難以理清的事情）都還不明白，便打。
僧：『以』字不成，『八』字不是，這是什麼章句？ 師彈指一聲說：會了嗎？ 僧：不會。 師：上來講經贊佛，有無限的良好因緣，蛤蟆（hama，蛙的一種）跳上天，蚯蚓（qiuyin，環節動物，身體細長）橫渡東海。
僧：如何是向上一路？ 師：要說有什麼難的？ 僧：請和尚說。 師：初三十一，中九下七。
問：以一重（yizhong，一種境界）去掉一重，即不問。不以一重去掉一重時如何？ 師：昨日栽茄子（qiezi，一種蔬菜），今日種冬瓜（donggua，一種蔬菜）。
問：如何是展演之言？ 師：量才補職。 問：如何是不展演之言？ 師：伏惟尚饗（fuwei shangxiang，祭祀時祝告死者享用祭品的套語）。
問：一氣（yiqi，指呼吸）還能轉得一大藏教（yizangjiao，佛教經典的總稱）嗎？ 師：有什麼[饑-幾+(白-日+(田/廾))]羅䭔子（luoluozi，指啰啰，一種傳說中的惡鬼），快拿下來。
福州烏石靈觀禪師（Fuzhou Wushi Lingguan Chanshi）（共六則）
平時總是關著門，人們很少見到他。
一日，雪峰（Xuefeng，人名）來敲門。靈觀禪師剛打開門，雪峰就抓住他問道：是凡人還是聖人？ 靈觀禪師唾了一口說：你這野狐精（yehujing，比喻不正派的人），推開，又把門關上了。 雪峰說：也只是想要認識老兄。
雪峰一日又來敲門。靈觀禪師問：是誰？ 雪峰說：鳳凰兒（fenghuang er，比喻稀有的人才）。 靈觀禪師說：做什麼？ 雪峰說：㗖老觀（chan laoguan，戲謔的說法，意為戲弄老觀）。 靈觀禪師打開門抓住雪峰說：說來聽聽。 雪峰猶豫不決。 靈觀禪師便推開他，關上了門。
雪峰住持后，對大眾說：我當時，如果能進入老觀的提問，你們這一群吃酒糟的傢伙，向什麼地方摸索？
有位老宿（laoxiu，指有經驗的僧人）說：雪峰只是有這句話，當時進不去，現在也進不去。 明招（Mingzhao，人名）代替雪峰：才見到開門，便說：動即喪（dong ji sang，一動就失去）。 又代替
【English Translation】 English version Monk: What should be done then? Master: It's just for this very moment. Master: You don't even understand this tangled mess (geteng, a metaphor for complicated and difficult-to-untangle matters), and yet you strike.
Monk: 'Yi' (以, meaning 'with' or 'by') is not formed, 'ba' (八, meaning 'eight') is not right. What is this verse? The Master snapped his fingers and said: Do you understand? Monk: I don't understand. Master: Coming up here to lecture and praise the Buddha, there are limitless good causes. Toads (hama, a type of frog) jump up to the sky, earthworms (qiuyin, segmented worms with long, slender bodies) cross the Eastern Sea.
Monk: What is the path upwards? Master: What's so difficult about saying it? Monk: Please, Master, tell us. Master: The first is thirty-one, the middle is nine, and the bottom is seven.
Question: If one removes a layer (yizhong, a state of being) with a layer, then I won't ask. If one doesn't remove a layer with a layer, then what? Master: Yesterday I planted eggplants (qiezi, a type of vegetable), today I plant winter melons (donggua, a type of vegetable).
Question: What is the speech of elaboration? Master: Assigning positions according to talent. Question: What is the speech of non-elaboration? Master: I respectfully offer this sacrifice for your enjoyment (fuwei shangxiang, a set phrase used during sacrifices to invite the deceased to enjoy the offerings).
Question: Can one breath (yiqi, referring to a single breath) also turn the entire Tripitaka (yizangjiao, the complete collection of Buddhist scriptures)? Master: What kind of [饑-幾+(白-日+(田/廾))] Luo Luo demon (luoluozi, referring to a type of demon) is there? Quickly bring it down.
Chan Master Lingguan of Wushi in Fuzhou (Fuzhou Wushi Lingguan Chanshi) (Six cases in total)
He usually kept his door closed, and people rarely saw him.
One day, Xuefeng (Xuefeng, a person's name) came to knock on the door. As soon as Lingguan opened the door, Xuefeng grabbed him and asked: Are you a mortal or a sage? Lingguan spat and said: You wild fox spirit (yehujing, a metaphor for someone who is not upright), push off, and then closed the door again. Xuefeng said: I just want to get to know you, brother.
One day, Xuefeng came to knock on the door again. Lingguan asked: Who is it? Xuefeng said: A phoenix (fenghuang er, a metaphor for a rare talent). Lingguan said: What for? Xuefeng said: To tease the old monk (chan laoguan, a playful way of saying to tease the old monk). Lingguan opened the door, grabbed Xuefeng, and said: Tell me. Xuefeng hesitated. Lingguan then pushed him away and closed the door.
After Xuefeng became the abbot, he said to the assembly: If I had been able to enter the old monk's question at that time, where would you bunch of wine-soaked fellows be groping around?
An old monk (laoxiu, referring to an experienced monk) said: Xuefeng only had these words, he couldn't enter at that time, and he can't enter now either. Mingzhao (Mingzhao, a person's name) replaced Xuefeng: As soon as he saw the door open, he said: Movement is loss (dong ji sang, movement is loss). Also replacing
老觀云。俊哉俊哉 雪竇云。這辜恩負德漢。有甚麼交涉。當時入不得。豈是教你入。今既摸索不著。累他雪峰。俱在老觀門下。
曹山問。如何是毗盧師。法身主。師云。不道。
曹舉似洞山。山云。好個話頭。只欠進語。曹云。進甚麼語。洞云。何不問為甚麼不道。
曹復去進是語。師云。若言我不道。即啞卻我口。若言我道。即禿卻我舌。
曹山舉似洞山。山深肯之。
師引面次。有新到相看。師引面示之。僧便去。
師晚間問首座。今日新到。在甚麼處。首座云。當時便去了也。師云。是即是。即得一橛。
雪竇云。老觀大似失錢遭罪。
翠巖芝云。彼此出家兒。
師問懶安。此一片地。堪著個甚麼。安云。好著個無相佛。師云。好一片地。被和尚放不凈污了也。
僧問。如何是佛。師出舌示之。僧作禮。師云。汝見個甚麼。便禮拜。云謝和尚出舌相示。師云。老僧近日。舌上生瘡。
杭州千頃楚南禪師(凡一)
南閩張氏子。示眾云。諸子設使解得三世佛教。如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫縛。
僧問。無漏道。如何修。師云。未有阇梨時。體取。云未有某甲時。教阿誰體。師云。體者亦
【現代漢語翻譯】 現代漢語譯本 老觀說：『好啊，好啊！』雪竇說：『這個辜負恩德的傢伙，有什麼關係？』當時進不去，難道是教你進去嗎？現在既然摸索不著，連累他雪峰，都在老觀門下。
曹山問：『什麼是毗盧師（Vairocana，法身佛）？』師父說：『不道。』
曹山把這話告訴洞山，洞山說：『好一個話頭，只是欠一句進語。』曹山說：『進什麼語？』洞山說：『為什麼不問「為什麼不道」？』
曹山回去問了這句話，師父說：『如果說我不道，就等於啞了我的口；如果說我道，就等於禿了我的舌。』
曹山把這話告訴洞山，洞山深深地認可了。
師父正吃麵的時候，有新來的僧人來看望。師父把麵條舉起來給他看，僧人就離開了。
師父晚上問首座：『今天新來的僧人，在哪裡？』首座說：『當時就走了。』師父說：『是倒是，只是得了一半。』
雪竇說：『老觀很像丟了錢又遭罪。』
翠巖芝說：『彼此都是出家人。』
師父問懶安：『這一片地，適合種些什麼？』懶安說：『適合種個無相佛（formless Buddha）。』師父說：『好一片地，被和尚你用不凈的東西玷污了。』
僧人問：『什麼是佛？』師父伸出舌頭給他看。僧人作禮。師父說：『你看見了什麼，就禮拜？』僧人說：『感謝和尚伸出舌相指示。』師父說：『老僧近日，舌頭上生了瘡。』
杭州千頃楚南禪師（共一位）
南閩張氏之子。開示大眾說：『各位，即使能理解三世佛教，像瓶子倒水一樣，得到百千三昧（samadhi，正定），也不如一念修無漏道（undefiled path），免得被人天因果所束縛。』
僧人問：『無漏道，如何修？』師父說：『還沒有你阇梨（acarya，軌範師）的時候，體會它。』僧人說：『沒有我某甲（某甲，指自己）的時候，教誰去體會？』師父說：『體會者亦』
【English Translation】 English version Lao Guan said, 'Excellent, excellent!' Xue Dou said, 'What does this ungrateful fellow have to do with it? You couldn't enter then, but was it teaching you to enter? Now that you can't find your way, you've implicated Xue Feng, who is also under Lao Guan.'s tutelage.'
Cao Shan asked, 'What is Vairocana (法身主, Dharma Body Master)?' The master said, 'I won't say.'
Cao Shan told Dong Shan about this. Dong Shan said, 'That's a good topic, but it's missing a follow-up question.' Cao Shan said, 'What follow-up question?' Dong Shan said, 'Why not ask, "Why won't you say?"'
Cao Shan went back and asked that question. The master said, 'If I say I won't say, it would be like making my mouth mute. If I say I will say, it would be like making my tongue bald.'
Cao Shan told Dong Shan about this, and Dong Shan deeply approved of it.
The master was eating noodles when a newly arrived monk came to visit. The master held up the noodles to show him, and the monk left.
In the evening, the master asked the head monk, 'Where is the newly arrived monk from today?' The head monk said, 'He left right away.' The master said, 'That's right, but you only got half of it.'
Xue Dou said, 'Lao Guan is like losing money and suffering for it.'
Cuiyan Zhi said, 'We are all monks.'
The master asked Lan An, 'What is suitable to plant on this piece of land?' Lan An said, 'It's suitable to plant a formless Buddha (無相佛).' The master said, 'What a good piece of land, but you, monk, have defiled it with impure things.'
A monk asked, 'What is Buddha?' The master stuck out his tongue to show him. The monk bowed. The master said, 'What did you see that you bowed?' The monk said, 'Thank you, Master, for showing me your tongue.' The master said, 'This old monk has sores on his tongue recently.'
Zen Master Chu Nan of Qianqing in Hangzhou (Total of one)
A son of the Zhang family of Nanmin. He addressed the assembly, saying, 'Even if you understand the Buddhism of the three worlds, like pouring water from a bottle, and attain hundreds of thousands of samadhis (三昧, concentration), it is not as good as cultivating the undefiled path (無漏道) for a single thought, so as to avoid being bound by the karma of humans and devas.'
A monk asked, 'How is the undefiled path cultivated?' The master said, 'Before you were an acarya (阇梨, teacher), experience it.' The monk said, 'When there was no me, who would experience it?' The master said, 'The experiencer also'
無。
相國裴公休(凡三)
公守宣州時。指𦘕壁高僧。問僧云。形儀可觀。高僧在甚麼處。僧無對。公云。此間莫有禪僧么。
時黃檗運禪師。客寺中。僧云。有一客僧。頗似禪者。公請來。理前問。運召裴休。公應諾。運云。在甚麼處。公于言下大悟。
公一日。捧一尊佛。于黃檗前。䠒跪云。請師安名。檗召云。裴休。公應諾。檗云。與汝安名竟。公作禮而謝。
公著傳心偈云。心不可傳。以契為傳。心不可見。以無為見。契亦無契。無亦無無。化城不住。迷額有珠。珠是強名。城豈有形。即心即佛。佛即無生。直下便是。勿求勿營。使佛覓佛。倍費功程。隨法生解。即落魔界。凡聖不分。乃離見聞。無心似鏡。與物無競。無念似空。無物不容。三乘外法。歷劫希逢。若能如是。是出世雄。
聯燈會要卷第八 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第九
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第五世
筠州黃檗希運禪師法嗣下
鎮州臨濟義玄禪師(凡四十八)
曹州南華邢氏子。初參黃檗。凡三年。行業純一。時陳睦州為首座。嘆曰。此子雖後生。與眾有異。
一日問師云
【現代漢語翻譯】 現代漢語譯本：
相國裴公休（共三則）
裴公休任宣州刺史時，指著墻壁上的高僧畫像，問僧人說：『形貌儀表可觀，這位高僧在哪裡？』僧人無言以對。裴公休說：『這裡難道沒有禪僧嗎？』
當時黃檗希運禪師在寺中做客，僧人說：『有一位客僧，很像禪者。』裴公休請他來，問了之前的問題。希運禪師呼喚『裴休』，裴公休應諾。希運禪師說：『在什麼地方？』裴公休在言語之下大悟。
一天，裴公休捧著一尊佛像，在黃檗禪師面前，跪著說：『請師父給佛像安個名字。』黃檗禪師呼喚『裴休』，裴公休應諾。黃檗禪師說：『已經給你安名完畢了。』裴公休行禮表示感謝。
裴公休寫了《傳心偈》說：『心不可傳，以契合為傳。心不可見，以無為見。契合也無契合，無也無無。化城不可停留，迷失的人額頭上有寶珠。寶珠是勉強安立的名稱，化城哪裡有真實的形體？即心即佛，佛即無生。當下就是，不要尋求，不要經營。用佛來尋找佛，更加浪費功夫。隨順法而生出理解，就落入了魔的境界。凡夫和聖人不能區分，就是離開了見聞。無心像鏡子一樣，與萬物沒有爭執。無念像虛空一樣，沒有事物不能容納。三乘之外的法，經歷漫長的時間也很難遇到。如果能夠這樣，就是出世的英雄。』
《聯燈會要》卷第八 卍新續藏第 79 冊 No. 1557 《聯燈會要》
《聯燈會要》卷第九
住泉州崇福禪寺嗣祖比丘 悟明 輯
南嶽下第五世
筠州黃檗希運禪師法嗣下
鎮州臨濟義玄禪師（共四十八則）
臨濟義玄禪師是曹州南華邢氏的兒子。最初參拜黃檗禪師，總共三年，行為純正專一。當時陳睦州擔任首座，讚歎說：『這個年輕人雖然是後輩，但與眾人不同。』
一天，臨濟義玄禪師問黃檗禪師說：
【English Translation】 English version:
Chancellor Pei Gongxiu (Total of Three)
When Pei Gongxiu was the governor of Xuanzhou, he pointed to a painting of a high monk on the wall and asked the monks, 'The appearance and demeanor are admirable. Where is this high monk?' The monks were speechless. Pei Gongxiu said, 'Is there no Chan monk here?'
At that time, Chan Master Huangbo Xiyun was a guest in the temple. A monk said, 'There is a guest monk who seems like a Chan practitioner.' Pei Gongxiu invited him and asked the previous question. Xiyun called out 'Pei Xiu,' and Pei Gongxiu responded. Xiyun said, 'Where is he?' Pei Gongxiu had a great enlightenment upon hearing these words.
One day, Pei Gongxiu held a Buddha statue and knelt before Huangbo Chan Master, saying, 'Please, Master, give the Buddha statue a name.' Huangbo called out 'Pei Xiu,' and Pei Gongxiu responded. Huangbo said, 'The naming for you is already complete.' Pei Gongxiu bowed and expressed his gratitude.
Pei Gongxiu wrote the 'Transmission of Mind Gatha,' saying: 'The mind cannot be transmitted, it is transmitted through accord. The mind cannot be seen, it is seen through non-being. Accord is also without accord, non-being is also without non-being. The illusory city cannot be dwelled in, the confused one has a jewel on their forehead. The jewel is a forced name, how can the illusory city have a real form? Mind is Buddha, Buddha is non-arising. It is right here, do not seek, do not manage. Using Buddha to seek Buddha is a waste of effort. Following the Dharma to generate understanding falls into the realm of demons. Not distinguishing between ordinary and sage is to be apart from seeing and hearing. A mind without intention is like a mirror, without contention with things. A mind without thought is like the void, nothing is not contained. The Dharma beyond the Three Vehicles is rarely encountered even through eons. If one can be like this, one is a hero who transcends the world.'
Collected Essential Records of the Lamp, Volume 8 Supplement to the Buddhist Canon Continued, Volume 79, No. 1557, Collected Essential Records of the Lamp
Collected Essential Records of the Lamp, Volume 9
Compiled by Wu Ming, a Bhiksu (Buddhist monk) of Chongfu Chan Monastery in Quanzhou, a Successor of the Ancestors
Fifth Generation under Nanyue
Under the Lineage of Chan Master Huangbo Xiyun of Yunzhou
Chan Master Linji Yixuan of Zhenzhou (Total of Forty-Eight)
Chan Master Linji Yixuan was the son of the Xing family of Caozhou Nanhua. He initially visited Huangbo Chan Master and stayed for three years, his conduct being pure and consistent. At that time, Chen Muzhou was the head seat and praised him, saying, 'This young man, although a junior, is different from the others.'
One day, Chan Master Linji Yixuan asked Huangbo Chan Master:
。上座在此。多少時。師云。三年。座云。還曾參問也無。師云。不曾。座云。何不請問堂頭和尚。佛法。師云。不知問個甚麼。座云。汝但去問。如何是佛法的的大意。師依教。上堂頭請問。聲未絕。檗拈棒便打。師罔措。下來。座問。你問話作么生。師云。某甲問聲未絕。和尚便打。某甲不會。座云。你更去問。如是三問。三遭痛棒。乃泣辭首座云。幸蒙慈悲。令去問訊和尚。三度發問。三遭痛棒。自恨障緣。不領深旨。今且辭首座下山。座云。汝去須辭和尚了行。師作禮而退。
首座潛告黃檗云。問話底後生。甚是如法。若辭和尚時。可方便提誨。他時異日。成一株大樹。與天下人。作蔭涼去在。
師辭黃檗。檗云。不要別處去。向高安灘頭。大愚處去。必為汝說。
師到大愚。大愚問。甚處來。師云。黃檗來。愚云。有何言句。師云。某甲三度問。如何是佛法的的大意。三度遭棒。未審有過無過。愚云。黃檗恁么老婆心。為汝得徹困。更來這裡。問有過無過。師于言下大悟。不覺失聲云。惡。元來黃檗佛法。無多子。大愚搊住云。這尿床鬼子。適來問有過無過。如今卻道。黃檗佛法與多子。汝見個甚麼道理。速道速道。師于大愚肋下。筑三拳。愚托開云。汝師黃檗。非幹我事。
師
【現代漢語翻譯】 現代漢語譯本： 首座（寺院中負責僧眾事務的職位）在這裡問道：『你來了多久了？』 僧人回答：『三年了。』 首座問：『你曾經參禪請教過嗎？』 僧人回答：『沒有。』 首座說：『為什麼不去請教堂頭和尚（寺院住持）佛法呢？』 僧人回答：『不知道該問什麼。』 首座說：『你只管去問，什麼是佛法的大意。』 僧人聽從首座的教導，去向上堂的和尚請教。話音未落，黃檗（人名）拿起棒子就打。僧人不知所措，退了下來。首座問：『你問話的情況怎麼樣？』 僧人回答：『我剛問完，和尚就打，我實在不明白。』 首座說：『你再去問。』 這樣問了三次，捱了三次痛打。於是哭著向首座告辭說：『有幸蒙您慈悲，讓我去請教和尚，三次發問，三次捱打，我自恨業障深重，不能領會其中的深意，現在要辭別首座下山了。』 首座說：『你離開前必須向和尚告辭。』 僧人行禮後退下。
首座悄悄地告訴黃檗說：『那個問話的年輕人，很有慧根，如果他來向和尚告辭的時候，可以方便地提點教誨他，將來有一天，他會成為一棵大樹，為天下人遮蔭納涼。』
僧人向黃檗告辭，黃檗說：『不要去別的地方，去高安灘頭，找大愚（人名）去，他一定會為你開示。』
僧人到了大愚那裡，大愚問：『從哪裡來？』 僧人回答：『從黃檗那裡來。』 大愚問：『黃檗有什麼言語教誨？』 僧人回答：『我三次問，什麼是佛法的大意，三次捱打，不知道我有什麼過錯。』 大愚說：『黃檗真是老婆心切，為你費盡心思，你還跑到這裡來，問有沒有過錯。』 僧人聽了這話，當下大悟，不禁失聲說：『哎！原來黃檗佛法，沒有什麼了不起的。』 大愚一把抓住僧人說：『你這個尿床鬼，剛才還問有沒有過錯，現在卻說黃檗佛法沒什麼了不起，你見到了什麼道理？快說快說！』 僧人對著大愚的肋下，打了三拳。大愚推開他說：『你的老師是黃檗，與我無關。』
僧人
【English Translation】 English version: The First Seat (the position in the monastery in charge of monastic affairs) asked, 'How long have you been here?' The monk replied, 'Three years.' The First Seat asked, 'Have you ever engaged in Chan practice and sought instruction?' The monk replied, 'No.' The First Seat said, 'Why don't you ask the Abbot (the head of the monastery) about the Buddhadharma?' The monk replied, 'I don't know what to ask.' The First Seat said, 'Just go and ask, what is the great meaning of the Buddhadharma?' The monk followed the First Seat's instruction and went to ask the Abbot. Before he could finish his question, Huangbo (person's name) picked up a stick and hit him. The monk was at a loss and retreated. The First Seat asked, 'How did your questioning go?' The monk replied, 'As soon as I asked, the Abbot hit me, and I really don't understand.' The First Seat said, 'Go and ask again.' He asked three times like this, and was beaten painfully three times. Then, weeping, he bid farewell to the First Seat, saying, 'I am fortunate to have received your compassion, instructing me to ask the Abbot. I asked three times and was beaten three times. I regret my karmic obstacles, unable to comprehend the profound meaning. Now I must bid farewell to the First Seat and go down the mountain.' The First Seat said, 'You must bid farewell to the Abbot before you leave.' The monk bowed and withdrew.
The First Seat secretly told Huangbo, 'That young man who asked the question is very promising. When he comes to bid farewell to the Abbot, you can conveniently give him some guidance. Someday, he will become a great tree, providing shade for all people.'
The monk bid farewell to Huangbo, and Huangbo said, 'Don't go anywhere else. Go to Dayu (person's name) at Gaoan Beach. He will surely explain it to you.'
The monk arrived at Dayu's place, and Dayu asked, 'Where do you come from?' The monk replied, 'From Huangbo.' Dayu asked, 'What words of instruction did Huangbo give you?' The monk replied, 'I asked three times, what is the great meaning of the Buddhadharma, and I was beaten three times. I don't know if I have done anything wrong.' Dayu said, 'Huangbo is truly kind-hearted, exhausting his efforts for you, and you still come here to ask if you have done anything wrong.' Upon hearing these words, the monk suddenly had a great awakening and couldn't help but exclaim, 'Ah! So Huangbo's Buddhadharma is nothing much.' Dayu grabbed the monk and said, 'You bed-wetting ghost, just now you were asking if you had done anything wrong, and now you say Huangbo's Buddhadharma is nothing much. What principle have you seen? Speak quickly, speak quickly!' The monk punched Dayu three times in the ribs. Dayu pushed him away and said, 'Your teacher is Huangbo, it has nothing to do with me.'
The monk
辭大愚。卻歸黃檗。檗問。這漢。來來去去。有甚了期。師云。只為老婆心切。便人事畢。侍立其傍。
檗問。甚麼處來。師云。昨蒙慈悲。令見大愚來。檗云。有何言句。師舉前話。檗云。這老漢饒舌。作么生得他來。待痛與一頓。師云。說甚麼待他來。即今便吃。道了。便打黃檗一掌。檗吟吟而笑云。這風顛漢。來這裡。捋虎鬚。師便喝。檗召侍者云。引這風顛漢。參堂去。
溈山問仰山。臨濟得大愚力。得黃檗力。仰云。非。
但騎虎頭。亦解把虎尾。
白雲端頌云。一拳拳倒黃鶴樓。一踢踢翻鸚鵡洲。有意氣時添意氣。不風流處也風流。
師㘽松次。黃檗云。深山裡。㘽許多作甚麼。師云。一與山門作境致。二與後人作標榜。道了。將钁打地一下。檗云。雖然如是。子已吃吾二十棒了也。師又打地一下云。噓噓。檗云。吾宗到汝。大興於世。
溈山問仰山。黃檗當時只囑臨濟一人。別更有在。仰云有。只是年代深遠。不欲舉似和尚。溈云。雖然如是。吾亦要知。但舉看。仰云。一人指南。吳越令行。遇大風即止。
師普請。鋤地次。黃檗后至。師問訊了。按钁而立。檗云。你困那。師云。才钁地。何言困。檗拈拄杖便打。師接住。便推倒黃檗。檗喚云。維那拽起
【現代漢語翻譯】 現代漢語譯本 臨濟辭別大愚禪師（Da Yu Chanshi），返回黃檗禪師（Huangbo Chanshi）處。黃檗禪師問：『這個傢伙，來來去去，什麼時候才是個頭？』臨濟禪師說：『只因爲老婆心切。』說完人事完畢，侍立在一旁。
黃檗禪師問：『從哪裡來？』臨濟禪師說：『昨天蒙您慈悲，讓我去拜見了大愚禪師。』黃檗禪師說：『有什麼言語？』臨濟禪師舉了之前的話。黃檗禪師說：『這老傢伙饒舌。怎麼才能抓住他？等他來了狠狠揍他一頓。』臨濟禪師說：『說什麼等他來，現在就吃。』說完，便打了黃檗禪師一掌。黃檗禪師哼哼笑著說：『這瘋癲漢，來這裡，捋虎鬚。』臨濟禪師便喝了一聲。黃檗禪師叫侍者說：『帶這瘋癲漢，去參堂。』
溈山禪師（Weishan Chanshi）問仰山禪師（Yangshan Chanshi）：『臨濟禪師是得了大愚禪師的力，還是得了黃檗禪師的力？』仰山禪師說：『都不是。』
『但騎虎頭，亦解把虎尾。』（比喻既有勇猛的精神，也有駕馭局勢的能力。）
白雲端（Bai Yunduan）頌道：『一拳拳倒黃鶴樓（Huanghelou），一腳踢翻鸚鵡洲（Yingwuzhou）。有意氣時添意氣，不風流處也風流。』
臨濟禪師在栽松樹的時候，黃檗禪師說：『深山裡，栽這麼多做什麼？』臨濟禪師說：『一是爲了山門作景緻，二是爲了後人作榜樣。』說完，用鋤頭打了一下地。黃檗禪師說：『雖然如此，你已經吃了我二十棒了。』臨濟禪師又打了一下地，說：『噓噓。』黃檗禪師說：『我的宗派傳到你這裡，將會在世上大興。』
溈山禪師問仰山禪師：『黃檗禪師當時只囑咐了臨濟禪師一人，還有別人嗎？』仰山禪師說：『有。只是年代久遠，不想告訴和尚您。』溈山禪師說：『雖然如此，我也想知道。說來聽聽。』仰山禪師說：『一人指南，吳越（Wu Yue）令行，遇大風即止。』（比喻一人之言可以影響一方，但遇到阻力就會停止。）
臨濟禪師帶領大眾普請（Puqing，指集體勞動），在鋤地的時候，黃檗禪師後來到了。臨濟禪師問訊后，按著鋤頭站立。黃檗禪師說：『你困了嗎？』臨濟禪師說：『才鋤地，說什麼困。』黃檗禪師拿起拄杖便打。臨濟禪師接住，便推倒了黃檗禪師。黃檗禪師喊道：『維那（Weina，寺院中的職務名稱），拽起來。』
【English Translation】 English version Linji bid farewell to Great Fool Chan Master (Da Yu Chanshi) and returned to Huangbo Chan Master's (Huangbo Chanshi) place. Huangbo Chan Master asked, 'This fellow, coming and going, when will there be an end?' Linji Chan Master said, 'Only because of a deeply caring heart.' Having said that, he completed his duties and stood by his side.
Huangbo Chan Master asked, 'Where did you come from?' Linji Chan Master said, 'Yesterday, I received your compassion and was allowed to visit Great Fool Chan Master.' Huangbo Chan Master said, 'What words were spoken?' Linji Chan Master repeated the previous conversation. Huangbo Chan Master said, 'That old fellow is garrulous. How can we catch him? Wait until he comes and give him a good beating.' Linji Chan Master said, 'What are you talking about, waiting for him to come? I'll take it now.' After saying that, he slapped Huangbo Chan Master. Huangbo Chan Master chuckled and said, 'This madman, coming here, stroking the tiger's whiskers.' Linji Chan Master then shouted. Huangbo Chan Master called to the attendant, saying, 'Take this madman to the meditation hall.'
Weishan Chan Master (Weishan Chanshi) asked Yangshan Chan Master (Yangshan Chanshi), 'Did Linji Chan Master gain the strength of Great Fool Chan Master, or did he gain the strength of Huangbo Chan Master?' Yangshan Chan Master said, 'Neither.'
'But riding the tiger's head, one also knows how to grasp the tiger's tail.' (Metaphor for having both courage and the ability to control the situation.)
Bai Yunduan (Bai Yunduan) praised, 'One punch knocks down Yellow Crane Tower (Huanghelou), one kick overturns Parrot Isle (Yingwuzhou). When there is spirit, add more spirit; even in the unromantic, there is romance.'
When Linji Chan Master was planting pine trees, Huangbo Chan Master said, 'In the deep mountains, what are you planting so many for?' Linji Chan Master said, 'One is to create scenery for the monastery, and two is to set an example for future generations.' After saying that, he struck the ground with the hoe. Huangbo Chan Master said, 'Even so, you have already received twenty blows from me.' Linji Chan Master struck the ground again and said, 'Hush, hush.' Huangbo Chan Master said, 'My sect, passed on to you, will greatly flourish in the world.'
Weishan Chan Master asked Yangshan Chan Master, 'Did Huangbo Chan Master only instruct Linji Chan Master at that time, or were there others?' Yangshan Chan Master said, 'There were. But the times are too distant, and I don't want to tell you, Master.' Weishan Chan Master said, 'Even so, I also want to know. Tell me about it.' Yangshan Chan Master said, 'One person points the way, the orders of Wu Yue (Wu Yue) are carried out, but stop when encountering a great wind.' (Metaphor for one person's words can influence a region, but will stop when encountering resistance.)
Linji Chan Master led the assembly in communal labor (Puqing), and while hoeing the ground, Huangbo Chan Master arrived later. Linji Chan Master greeted him and stood leaning on the hoe. Huangbo Chan Master said, 'Are you tired?' Linji Chan Master said, 'Just hoeing the ground, why speak of being tired?' Huangbo Chan Master picked up his staff and struck. Linji Chan Master caught it and pushed Huangbo Chan Master to the ground. Huangbo Chan Master shouted, 'Weina (Weina, a monastic office), pull him up.'
我來。維那云。和尚爭容得這風顛漢。檗才起。卻與維那一掌。師將钁钁地云。諸方火葬。我這裡活埋。
溈山問仰山。黃檗與臨濟。此時意作么生。仰云。正賊走了。邏蹤人吃棒 大溈喆云。黃檗推倒。維那扶起。火葬活埋。清風未已。
師因黃檗入廚。見飯頭揀米。乃問。作甚麼。云揀米。檗云。一日吃多少。云二碩伍㪷。檗云。莫太多麼。云猶恐少在。檗便打。
飯頭舉似師。師云。待我為汝。勘過這老漢。即往侍立。檗舉前話。師云。飯頭不會。請和尚。代一轉語。師便問。莫太多麼。檗云。何不道來日更吃一頓。師云。說甚麼來日。即今便吃。道了。便打檗一掌。檗云。這風顛漢。又來這裡。捋虎鬚。師便喝。乃出去。
溈山云。養子方知父慈。
仰山云。大似勾賊破家。
師半夏間。上問訊黃檗。見檗看經。師云。我將謂你是個人。元來只是個淹黑豆底老和尚。
住數日辭去。檗云。汝破夏來。不終謂了去。師云。某甲暫來禮拜和尚。檗便打。趁令出。師行數里。卻回終夏。
師辭黃檗。云甚麼處去。師云。不是河南。便是河北。檗便打。師約住棒。與檗一掌。檗呵呵大笑。
喚侍者。將先師禪版拂子來。師喚侍者。將火來。檗云。子但將去。
【現代漢語翻譯】 現代漢語譯本： 我說：『我來。』維那（寺院中負責維持秩序的僧人）說：『和尚怎麼容得下這個瘋癲漢？』黃檗（人名，禪宗大師）才剛起身，就給了維那一掌。師父（指臨濟義玄）拿著钁頭，钁钁地說道：『其他地方都是火葬，我這裡是活埋。』
溈山（人名，禪宗大師）問仰山（人名，禪宗大師）：『黃檗（人名，禪宗大師）與臨濟（人名，禪宗大師），此時此刻他們的用意是什麼？』仰山說：『正牌的賊已經逃走了，抓賊的人反而捱了棍子。』大溈喆（人名，禪宗大師）說：『黃檗推倒，維那扶起，火葬活埋，風波未平。』
師父因為黃檗進入廚房，看見飯頭（負責煮飯的僧人）在揀米，於是問道：『你在做什麼？』飯頭說：『揀米。』黃檗說：『一天吃多少？』飯頭說：『二碩伍㪷（計量單位）。』黃檗說：『是不是太多了？』飯頭說：『還怕不夠呢。』黃檗就打了他。
飯頭把這件事告訴了師父。師父說：『我來替你試探一下這個老傢伙。』於是前去侍立在黃檗身邊。黃檗提起之前的話。師父說：『飯頭不懂，請和尚（指黃檗）代為轉換一句。』師父便問：『是不是太多了？』黃檗說：『為什麼不說來日再吃一頓？』師父說：『說什麼來日，現在就吃！』說完，就打了黃檗一掌。黃檗說：『這個瘋癲漢，又來這裡捋虎鬚。』師父便喝了一聲，然後出去了。
溈山說：『養了兒子才知道父親的慈愛。』
仰山說：『很像勾結賊人來敗壞家業。』
師父在半夏時節，前去問候黃檗，看見黃檗在看經。師父說：『我以為你是個什麼人物，原來只是個泡在黑豆里的老和尚。』
住了幾天後告辭離去。黃檗說：『你破夏而來，不等到結束就走了。』師父說：『我只是暫時來禮拜和尚。』黃檗便打了他，趕他出去。師父走了幾里路，又回來住了整個夏天。
師父向黃檗告辭，黃檗問：『去哪裡？』師父說：『不是河南，就是河北。』黃檗便打了他。師父抓住棍子，還了黃檗一掌。黃檗呵呵大笑。
叫侍者把先師（指黃檗的老師）的禪版（禪宗用具）、拂子（禪宗用具）拿來。師父叫侍者拿火來。黃檗說：『你拿去就是了。』
【English Translation】 English version: I said, 'I come.' The director (Vina, the monk in charge of maintaining order in the monastery) said, 'How can the abbot tolerate this madman?' Huangbo (Huangbo Xiyun, a Chan master) had just gotten up when he gave the director a slap. The master (Linji Yixuan) took a hoe and said, 'In other places, they cremate, but here I bury alive.'
Weishan (a Chan master) asked Yangshan (a Chan master), 'What was Huangbo's (a Chan master) and Linji's (a Chan master) intention at that moment?' Yangshan said, 'The real thief has already escaped, and the one tracking him gets beaten.' Dawei Zhe (a Chan master) said, 'Huangbo pushes down, the director helps up, cremation and live burial, the storm has not yet subsided.'
The master, because Huangbo entered the kitchen and saw the cook (the monk in charge of cooking) picking rice, asked, 'What are you doing?' The cook said, 'Picking rice.' Huangbo said, 'How much do you eat in a day?' The cook said, 'Two shuo and five dou (units of measurement).' Huangbo said, 'Isn't that too much?' The cook said, 'I'm still afraid it's not enough.' Huangbo then hit him.
The cook told the master about this. The master said, 'I will test this old fellow for you.' So he went to stand beside Huangbo. Huangbo brought up the previous conversation. The master said, 'The cook doesn't understand; please, Abbot (referring to Huangbo), provide an alternative phrase.' The master then asked, 'Isn't that too much?' Huangbo said, 'Why not say, 'Eat another meal tomorrow'?' The master said, 'What tomorrow? Eat it right now!' After saying that, he slapped Huangbo. Huangbo said, 'This madman is here again, stroking the tiger's whiskers.' The master then shouted and left.
Weishan said, 'Only when you raise a son do you know the father's kindness.'
Yangshan said, 'It's very much like colluding with thieves to ruin the family business.'
During mid-summer, the master went to visit Huangbo and saw Huangbo reading a sutra. The master said, 'I thought you were someone special, but you're just an old monk soaking in black beans.'
After staying for a few days, he bid farewell and left. Huangbo said, 'You came after the summer retreat began and are leaving before it ends.' The master said, 'I just came to pay my respects to the Abbot.' Huangbo then hit him and chased him out. The master walked a few miles and then returned to stay for the entire summer.
The master bid farewell to Huangbo. Huangbo asked, 'Where are you going?' The master said, 'If not Henan, then Hebei.' Huangbo then hit him. The master grabbed the stick and returned a slap to Huangbo. Huangbo laughed heartily.
He called the attendant to bring the late master's (referring to Huangbo's teacher) Chan board (a Zen implement) and whisk (a Zen implement). The master called the attendant to bring fire. Huangbo said, 'Just take it.'
已後坐卻天下人舌頭。
溈山舉問仰山。臨濟莫辜負他黃檗也無。仰云。不然。溈云。子作么生。仰云。知恩方解報恩。溈云。從上來。莫有報恩事么。仰云。有。只是年代深遠。不欲舉似和尚。溈云。雖然如是。吾也要知。子但舉看。仰云。如楞嚴會上。阿難贊佛云。將此深心奉塵剎。是則名為報佛恩。豈不是報恩之事。溈云。如是如是。見與師齊。減師半德。智過於師。方堪傳授。
師侍立德山次。山云。今日困。師云。老漢寐語作么。山便打。師便掀倒繩床。
雪竇云。二員作者。具啐啄同時眼。有啐啄同時用。雪竇擬向饑鷹爪下奪肉。餓虎口裡爭餐。敢謂德山臨濟。二俱瞎漢。有人辨得。天下橫行。
云峰悅云。奇怪諸禪德。看此二員作家。一拶一捺。略露風規。大似把手上高山。雖然如是。未免傍觀者哂。且道。誰是傍觀者。喝一喝。
師到三峰平和尚處。平問。發足甚處。云黃檗。平云。有何言句。師云。金牛昨夜遭塗炭。直至如今不見蹤。平云。秋風吹玉管。那個是知音。師云。直透萬重關。不住青霄外。平云。此語太高生。師云。龍生金鳳子。衝破碧琉璃。平云。且坐喫茶。
師到襄州華嚴。嚴見來。橫按拄杖。作瞌睡勢。師云。莫瞌睡。嚴云。作家禪客。宛
【現代漢語翻譯】 現代漢語譯本：
已後坐卻天下人舌頭。
溈山（Wéi Shān，人名）舉例問仰山（Yǎng Shān，人名）：臨濟（Lín Jì，人名）沒有辜負黃檗（Huáng Bò，人名）吧？仰山說：不是這樣的。溈山說：你怎麼樣理解？仰山說：知恩才能報恩。溈山說：從古以來，沒有報恩的事情嗎？仰山說：有。只是年代久遠，不想告訴和尚（指溈山）。溈山說：即使這樣，我也要知道。你試著說來聽聽。仰山說：如《楞嚴經》（Léng Yán Jīng）會上，阿難（Ā Nán，佛陀弟子）贊佛說：『將此深心奉塵剎，是則名為報佛恩。』豈不是報恩的事情？溈山說：是這樣，是這樣。見解與老師相同，減少老師一半的德行；智慧超過老師，才堪傳授。
師（指某位禪師）侍立在德山（Dé Shān，人名）旁邊，德山說：今日睏倦。師說：老漢說夢話嗎？德山便打他，師便掀倒繩床。
雪竇（Xuě Dòu，人名）說：這兩位作者，具備啐啄同時的眼力，有啐啄同時的運用。雪竇想要從飢餓的鷹爪下奪取肉，從餓虎的口裡爭奪食物。竟然說德山和臨濟，都是瞎漢。有人能辨別出來，就可以天下橫行。
云峰悅（Yún Fēng Yuè，人名）說：奇怪啊，各位禪德。看這兩位作家，一拶一捺，稍微顯露出一些風範。很像把手教人登上高山。雖然是這樣，免不了被旁觀者譏笑。那麼，誰是旁觀者呢？喝一聲！
師（指某位禪師）到三峰平（Sān Fēng Píng，人名）和尚處，平問：從哪裡出發？師說：黃檗。平問：有什麼言句？師說：金牛昨夜遭塗炭，直至如今不見蹤。平說：秋風吹玉管，那個是知音？師說：直透萬重關，不住青霄外。平說：此語太高生。師說：龍生金鳳子，衝破碧琉璃。平說：且坐喫茶。
師（指某位禪師）到襄州華嚴（Xiāng Zhōu Huá Yán，地名+寺廟名），華嚴見到他來，橫著拄杖，做出瞌睡的樣子。師說：不要瞌睡。華嚴說：作家禪客，宛
【English Translation】 English version:
Already sitting, blocking the tongues of all people under heaven.
Wéi Shān (name) raised a question to Yǎng Shān (name): Lín Jì (name) hasn't failed Huáng Bò (name), has he? Yǎng Shān said: It's not like that. Wéi Shān said: How do you understand it? Yǎng Shān said: Only by knowing kindness can one repay kindness. Wéi Shān said: From ancient times, hasn't there been any matter of repaying kindness? Yǎng Shān said: Yes, there is. It's just that the times are too distant, and I don't want to tell the monk (referring to Wéi Shān). Wéi Shān said: Even so, I still want to know. You just try to tell me. Yǎng Shān said: Like in the assembly of the Śūraṅgama Sūtra (Léng Yán Jīng), Ā Nán (name, Buddha's disciple) praised the Buddha, saying: 'Taking this deep mind to offer to the dust-like lands, this is called repaying the Buddha's kindness.' Isn't this a matter of repaying kindness? Wéi Shān said: It is so, it is so. Having the same view as the teacher reduces the teacher's virtue by half; surpassing the teacher in wisdom is worthy of receiving the transmission.
The master (referring to a certain Chan master) was standing beside Dé Shān (name), and Dé Shān said: I'm sleepy today. The master said: Is the old man talking in his sleep? Dé Shān then hit him, and the master overturned the rope bed.
Xuě Dòu (name) said: These two authors possess the eye of simultaneous pecking from within and without, and have the application of simultaneous pecking from within and without. Xuě Dòu wants to snatch meat from the claws of a hungry hawk, and contend for food from the mouth of a hungry tiger. He dares to say that Dé Shān and Lín Jì are both blind men. If someone can discern this, they can roam freely under heaven.
Yún Fēng Yuè (name) said: Strange, all you Chan practitioners. Look at these two authors, one pressing and one pushing, slightly revealing some style. It's very much like holding someone's hand to guide them up a high mountain. Even so, it's inevitable that they will be ridiculed by onlookers. So, who are the onlookers? A shout!
The master (referring to a certain Chan master) went to the place of the monk Sān Fēng Píng (name), and Píng asked: Where did you set out from? The master said: Huáng Bò. Píng asked: What sayings are there? The master said: The golden ox suffered devastation last night, and its tracks have not been seen until now. Píng said: The autumn wind blows the jade flute, who is the one who understands the music? The master said: Directly penetrating ten thousand layers of barriers, not dwelling outside the blue sky. Píng said: This saying is too lofty. The master said: The dragon gives birth to a golden phoenix, breaking through the blue glass. Píng said: Please sit and have some tea.
The master (referring to a certain Chan master) went to Huá Yán (place name + temple name) in Xiāng Zhōu, and Huá Yán, seeing him come, held his staff horizontally, making a gesture of dozing off. The master said: Don't doze off. Huá Yán said: A master Chan practitioner, truly
爾不同。師云。侍者點茶來。與和尚吃。嚴喚維那。第三位安排著。
師到鳳林。林雲。有事相借問。得么。師云。何得剜肉作瘡。林雲。海月澄無影。游魚逐浪迷。師云。海月既無影。游魚何得迷。林雲。觀風知浪起。玩水野帆飄。師云。孤蟾獨耀江山靜。長嘯一聲天地秋。林雲。任將三才輝天地。一句臨機試道看。師云。路逢劍客須呈劍。不是詩人不獻詩。林休去。
師乃有頌云。大道絕同。各自西東。石火莫及。電光罔通。
溈山問仰山。臨濟道。石火莫及。電光罔通。從上諸聖。以何為人。仰云。和尚作么生。溈云。但有言說。都無實義。仰云。不然。溈云。子又作么生。仰云。官不容針。私通車馬。溈云。如是如是。
師到金牛。牛見來。橫按拄杖。當門據坐。師以手敲杖三下。卻歸堂中。第一位坐。牛下來見。乃問。夫賓主相見。各有禮儀。上座從何而來。太無禮生。師云。老和尚道甚麼。牛擬開口。師便打。牛作倒勢。師又打。牛云。今日不著便。
溈山問仰山。此二尊宿。還有勝負也無。仰云。勝則總勝。負則總負。
師因徑山。有五百眾。少人蔘請。每日繞佛殿前大樹。行道。念觀音。接人。山與黃檗。是同參。寄書來。具言其事。檗令師往。乃問。你到彼
【現代漢語翻譯】 現代漢語譯本：
爾不同。師（指禪師）說：『侍者，點茶來，給和尚吃。』嚴喚維那（寺院中負責僧眾事務的僧人）：『第三位安排著。』 師（指禪師）到鳳林。鳳林說：『有事想請教，可以嗎？』師說：『何必剜肉作瘡？』鳳林說：『海月澄澈沒有影子，游魚追逐波浪而迷失。』師說：『海月既然沒有影子，游魚怎麼會迷失？』鳳林說：『觀察風向就知道浪要起來，欣賞水景可見野外的船帆飄動。』師說：『孤零零的月亮獨自照耀，江山一片寂靜，長嘯一聲，天地都充滿了秋意。』鳳林說：『任憑三才（天、地、人）輝映天地，用一句臨機的話來試試你的道行。』師說：『路上遇到劍客就要呈上劍，不是詩人就不獻詩。』鳳林休止不語。 師（指禪師）於是作頌說：『大道絕無相同，各自朝西朝東。石火一閃即逝，電光難以捕捉。』 溈山（人名，禪師）問仰山（人名，禪師）：『臨濟（人名，禪師）說，石火莫及，電光罔通，從上以來的諸位聖人，以什麼為（修行的）人？』仰山說：『和尚您怎麼看？』溈山說：『只要有言語表達，都沒有實際意義。』仰山說：『不是這樣的。』溈山說：『你又怎麼看？』仰山說：『官府不容一針，私下卻能通行車馬。』溈山說：『是這樣，是這樣。』 師（指禪師）到金牛（地名，寺廟）。金牛（寺廟住持）見他來了，橫著拄杖，擋在門口坐著。師用手敲了拄杖三下，然後回到堂中，坐在第一位。金牛下來見他，於是問：『賓主相見，各有禮儀，上座（對僧人的尊稱）從哪裡來，太沒有禮貌了。』師說：『老和尚說什麼？』金牛剛要開口，師就打他。金牛裝作倒下的樣子，師又打他。金牛說：『今天不佔便宜。』 溈山（人名，禪師）問仰山（人名，禪師）：『這兩位尊宿（對高僧的尊稱），還有勝負之分嗎？』仰山說：『勝則都勝，負則都負。』 師（指禪師）因為徑山（地名，寺廟）有五百僧眾，很少有人前來參拜請教，每天繞著佛殿前的大樹，行走唸誦觀音菩薩名號，以接引信眾。徑山（寺廟住持）與黃檗（人名，禪師）是同參（一起參禪修行的同伴），寫信來，詳細說了這件事。黃檗讓師（指禪師）前往，於是問：『你到那裡』
【English Translation】 English version:
'You are different.' The Master (referring to the Zen master) said, 'Attendant, bring tea and serve the monks.' Yan called the director (the monk in charge of monastic affairs): 'Arrange for the third seat.' The Master (referring to the Zen master) arrived at Fenglin. Fenglin said, 'Is it permissible to ask you something?' The Master said, 'Why carve flesh to make a wound?' Fenglin said, 'The sea moon is clear and shadowless; swimming fish chase the waves and get lost.' The Master said, 'Since the sea moon has no shadow, how can the swimming fish get lost?' Fenglin said, 'Observing the wind, one knows the waves will rise; admiring the water, one sees the wild sails flutter.' The Master said, 'The solitary moon shines alone, the rivers and mountains are still; a long whistle, and heaven and earth are filled with autumn.' Fenglin said, 'Let the three powers (heaven, earth, and man) illuminate heaven and earth; use a spontaneous phrase to test your practice.' The Master said, 'Meeting a swordsman on the road, one must present one's sword; not being a poet, one does not offer poetry.' Fenglin remained silent. The Master (referring to the Zen master) then composed a verse, saying: 'The Great Way is absolutely different; each goes west and east. A spark of flint is too fast; a flash of lightning cannot be grasped.' Weishan (name of a Zen master) asked Yangshan (name of a Zen master), 'Linji (name of a Zen master) said, 'A spark of flint is too fast; a flash of lightning cannot be grasped.' What do all the sages from above take as the 'person' (of practice)?' Yangshan said, 'What do you say, Master?' Weishan said, 'As long as there is verbal expression, there is no real meaning.' Yangshan said, 'That is not so.' Weishan said, 'What do you say then?' Yangshan said, 'The government does not allow a needle, but privately, carts and horses can pass through.' Weishan said, 'So it is, so it is.' The Master (referring to the Zen master) arrived at Jinniu (place name, temple). Jinniu (abbot of the temple) saw him coming, held his staff horizontally, and sat blocking the door. The Master tapped the staff three times with his hand, then returned to the hall and sat in the first seat. Jinniu came down to see him and asked, 'When host and guest meet, each has their etiquette. Where do you come from, venerable monk? You are too impolite.' The Master said, 'What is the old monk saying?' Jinniu was about to speak, but the Master struck him. Jinniu pretended to fall, and the Master struck him again. Jinniu said, 'Today, I gain no advantage.' Weishan (name of a Zen master) asked Yangshan (name of a Zen master), 'Do these two venerable monks (a respectful term for high monks) have victory or defeat?' Yangshan said, 'If they win, they all win; if they lose, they all lose.' The Master (referring to the Zen master), because there were five hundred monks at Jingshan (place name, temple), and few people came to visit and ask for instruction, they walked around the big tree in front of the Buddha hall every day, reciting the name of Guanyin Bodhisattva to receive believers. The abbot of Jingshan (temple) and Huangbo (name of a Zen master) were fellow practitioners (companions practicing Zen together), and he wrote a letter detailing the matter. Huangbo sent the Master (referring to the Zen master) to go, and then asked, 'When you arrive there'
。作么生。師云。某甲自有方便。
師到徑山。裝腰直上法堂。徑山才舉頭。師便喝。山擬開口。師拂袖便行。
尋有僧。問徑山。適來這僧。有甚言句。便喝和尚。山云。這僧從黃檗來。你要知。自去問取他。
是時五百眾。太半分散。
師到龍光。便問。不展機鋒。如何得勝。光據坐。師云。大善知識。豈無方便。光瞪目云。嗄。師拍手云。大眾看。這老漢。今日敗闕。便行。
師往鳳林。路逢一婆子。問師。甚麼處去。師云。鳳林去。婆云。恰值鳳林不在。師云。甚麼處去。婆便行。師召婆。婆回首。師便行(有本后語云。誰云不在。深失旨也)。
示眾云。夫為法者不避喪身失命。我二十年。在黃檗先師處。三度問佛法的的大意。三度賜棒。如蒿枝拂著相似。如今更思得一頓吃。誰為下手。
時有僧。出雲。某甲下手。師拈棒度與僧。僧擬接。師便打。
示眾云。赤肉團上。有一無位真人。常在汝諸人面門。出入。未證據者。看看。
時有僧問。如何是無位真人。師下繩床。搊住云。道道。僧擬議。師托開云。無位真人。是甚麼乾屎橛。便歸方丈。
雪峰云。臨濟大似白拈賊 瑯瑘覺云。臨濟可謂冰凌上度過九鞠。劍刃上拾得全身。
【現代漢語翻譯】 現代漢語譯本： 僧：怎麼做？ 師：我自有方便。
師到徑山（寺名）。整理好衣物，逕直走上法堂。徑山（住持）剛一抬頭，師便大喝一聲。徑山（住持）剛要開口，師便拂袖而去。
不久，有個僧人問徑山（住持）：剛才那位僧人，說了什麼話，便對和尚您大喝？ 徑山（住持）說：這位僧人從黃檗（寺名）來，你若想知道，自己去問他。
當時五百僧眾，大半都離開了。
師到龍光（寺名），便問：不展示機鋒，如何得勝？ 龍光（住持）安然端坐。師說：您是大善知識，難道沒有方便之法嗎？ 龍光（住持）瞪大眼睛說：嗄？ 師拍手說：大家看，這老漢今天失敗了。便離開了。
師前往鳳林（地名），路上遇到一位老婦人，問師：去哪裡？ 師說：去鳳林（地名）。 老婦人說：恰巧鳳林（人名）不在。 師說：去哪裡了？ 老婦人便走了。 師叫老婦人，老婦人回頭。師便離開了（有的版本後面補充說：誰說不在？這是深深地失去了宗旨啊）。
師對大眾說：作為求法的人，不應害怕喪身失命。我二十年，在黃檗（人名）先師處，三次問佛法的大意，三次被賜予棒打，就像蒿枝拂過一樣。如今更想再挨一頓打，誰來動手？
當時有個僧人站出來說：我來動手。 師拿起棒子遞給僧人，僧人剛要接，師便打下去。
師對大眾說：在赤肉團上，有一位無位真人，常常在你們各位的面門出入。還沒有證悟的人，好好看看。
當時有個僧人問：如何是無位真人？ 師走下繩床，抓住僧人說：說！說！ 僧人猶豫不決。師推開僧人說：無位真人，是什麼臭狗屎！便回方丈了。
雪峰（人名）說：臨濟（人名）太像個白手行竊的賊。 瑯瑘覺（人名）說：臨濟（人名）真可謂是在冰凌上走過九次，在劍刃上撿回了全身。
【English Translation】 English version: Monk: How should one do? Master: I have my own expedient means.
The Master arrived at Mount Jing (Jing Shan, name of a temple). He straightened his robes and went directly up to the Dharma Hall. As soon as the Abbot of Jing Shan raised his head, the Master shouted. As the Abbot was about to speak, the Master flicked his sleeve and left.
Soon after, a monk asked the Abbot of Jing Shan: 'What words did that monk have, that he shouted at you, the Abbot?' The Abbot of Jing Shan said: 'This monk came from Huangbo (name of a temple). If you want to know, go and ask him yourself.'
At that time, half of the five hundred monks dispersed.
The Master arrived at Long Guang (name of a temple) and asked: 'Without displaying the sharpness of the teaching, how can one gain victory?' The Abbot of Long Guang sat still. The Master said: 'You are a great wise teacher, do you not have any expedient means?' The Abbot of Long Guang glared and said: 'Ah?' The Master clapped his hands and said: 'Everyone, look! This old man has failed today.' Then he left.
The Master went to Fenglin (name of a place). On the road, he met an old woman who asked the Master: 'Where are you going?' The Master said: 'Going to Fenglin (name of a place).' The old woman said: 'It just so happens that Fenglin (name of a person) is not there.' The Master said: 'Where did he go?' The old woman then left. The Master called to the old woman, and she turned her head. The Master then left (some versions add: 'Who says he is not there? This is a deep loss of the meaning').
The Master addressed the assembly, saying: 'One who seeks the Dharma should not fear losing life. For twenty years, I was at my late teacher Huangbo's (name of a person) place. Three times I asked about the great meaning of the Buddha-dharma, and three times I was given a beating, like being brushed by artemisia. Now I want to be beaten again. Who will strike?'
At that time, a monk came forward and said: 'I will strike.' The Master picked up a stick and handed it to the monk. As the monk was about to take it, the Master struck him.
The Master addressed the assembly, saying: 'On the mass of red flesh, there is a True Person of No Rank, constantly going in and out of your faces. Those who have not yet realized this, take a look!'
At that time, a monk asked: 'What is the True Person of No Rank?' The Master stepped down from the rope-bed, grabbed the monk and said: 'Speak! Speak!' The monk hesitated. The Master pushed the monk away and said: 'The True Person of No Rank, what is it but a piece of dried dung!' Then he returned to his room.
Xuefeng (name of a person) said: 'Linji (name of a person) is very much like a thief who steals with bare hands.' Langye Jue (name of a person) said: 'Linji (name of a person) can be said to have walked across ice nine times, and picked up his whole body from the edge of a sword.'
雪竇云。夫善竊者。鬼神不知。既被雪峰覷破。臨濟不是好手。
復召大眾云。雪竇今日。換你諸人眼睛了也。你若不信。各歸寮舍。自摸索看。
妙喜頌云。腦後見腮村僧。大開眼了作夢。雖然趁得老鼠。一棒打破油甕。
示眾云但有來者。不虧欠伊。總識得伊來處。與么來者。恰似失卻。不與么來者。無繩自縛。一切時中。莫亂斟酌。會與不會。都來是錯。分明與么道。一任天下人貶剝。
示眾云。一人在孤峰頂上。無出身路。一人在十字街頭。亦無向背。且道。那個在前。那個在後。不作維摩詰。不作傅大士。
示眾云。有一人。論劫在途中。不離家舍。有一人。離家舍。不在途中。那個合受人天供養。
妙喜云。賊身己露。
師上堂。有僧出作禮。師便喝。僧云。老和尚莫探頭好。師云。你道。落在甚麼處。僧便喝。
又一僧問。如何是佛法大意。師便喝。僧作禮。師云。你道。好喝也無。僧云。草賊大敗。師云。過在甚麼處。僧云。再犯不容。
師云。大眾要會臨濟賓主句。問取堂中二首座。便下座。
師見普化。乃云。我在南方。馳書到溈山時。知你先在此住。待我來。及我來。得汝佐贊。我今欲建立黃檗宗旨。汝切須為我成褫。普化珍
【現代漢語翻譯】 現代漢語譯本： 雪竇禪師說：『善於偷竊的人，鬼神都無法察覺。』既然被雪峰禪師看破，臨濟禪師就不是高手了。
又召集大眾說：『雪竇我今天，已經為你們這些人更換了眼睛。』你們若是不信，各自回到寮房，自己摸索看看。
妙喜禪師頌道：『腦後能看見腮幫的鄉下和尚，大睜著眼睛做夢。雖然追趕到了老鼠，卻一棒子打破了油甕。』
開示大眾說：『只要有人來，就不會虧待他。』完全認識他來的地方。這樣來的人，恰恰是失去了。不這樣來的人，沒有繩子自己捆綁自己。任何時候，都不要胡亂猜測。會與不會，都是錯的。如此分明地說，任憑天下人貶低指責。
開示大眾說：『一個人在孤峰頂上，沒有出身的路。一個人在十字街頭，也沒有方向。』請問，哪個在前，哪個在後？不作維摩詰（Vimalakirti，一位著名的在家菩薩），不作傅大士（Fu Dashi，南北朝時期的佛教居士）。
開示大眾說：『有一個人，無數劫都在途中，沒有離開家舍。有一個人，離開了家舍，不在途中。』哪一個應該接受人天供養？
妙喜禪師說：『賊身已經暴露。』
禪師上堂，有僧人出來作禮。禪師便喝斥。僧人說：『老和尚最好不要探頭探腦。』禪師說：『你說，落在什麼地方？』僧人便喝斥。
又一個僧人問：『如何是佛法大意？』禪師便喝斥。僧人作禮。禪師說：『你說，這聲喝好不好？』僧人說：『草寇大敗。』禪師說：『過錯在什麼地方？』僧人說：『再犯不容。』
禪師說：『大眾想要領會臨濟宗的賓主句，去問堂中兩位首座。』便下座。
禪師見到普化（Puhua，唐代禪僧），便說：『我在南方，送信到溈山（Weishan，溈山靈祐禪師），知道你先在這裡住。』等我來，以及我來，得到你的佐助。我如今想要建立黃檗（Huangbo，黃檗希運禪師）宗旨，你一定要為我成就此事。』普化珍
【English Translation】 English version: Xuedou said: 'A good thief, even ghosts and spirits cannot detect. Since he was seen through by Xuefeng, Linji is not a master.'
Again, he summoned the assembly and said: 'Xuedou today has changed the eyes of you all.' If you do not believe it, return to your rooms and feel for yourselves.
Miaoxi praised: 'A village monk who can see his cheeks behind his head, dreaming with his eyes wide open. Although he catches the mouse, he breaks the oil jar with one blow.'
He instructed the assembly, saying: 'As long as someone comes, they will not be shortchanged.' Completely recognizing where they come from. Those who come in this way have precisely lost it. Those who do not come in this way bind themselves without ropes. At all times, do not speculate wildly. Whether you understand or not, it is all wrong. Speaking so clearly, let the world criticize and denigrate.
He instructed the assembly, saying: 'One person is on the top of a solitary peak, with no way out. One person is at the crossroads, with no direction.' Tell me, which one is in front, and which one is behind? Do not act as Vimalakirti (Vimalakirti, a famous lay Bodhisattva), do not act as Fu Dashi (Fu Dashi, a Buddhist layman during the Northern and Southern Dynasties).'
He instructed the assembly, saying: 'There is one person who is on the road for countless kalpas, never leaving home. There is one person who has left home and is not on the road.' Which one should receive the offerings of humans and gods?
Miaoxi said: 'The thief's body is already exposed.'
The master ascended the hall. A monk came forward and bowed. The master immediately shouted. The monk said: 'Old master, it is best not to poke your head around.' The master said: 'Tell me, where does it fall?' The monk then shouted.
Another monk asked: 'What is the great meaning of the Buddha-dharma?' The master immediately shouted. The monk bowed. The master said: 'Tell me, is this shout good or not?' The monk said: 'The bandit army is utterly defeated.' The master said: 'Where is the fault?' The monk said: 'No second offense is allowed.'
The master said: 'If the assembly wants to understand the guest and host phrases of Linji, ask the two head monks in the hall.' Then he descended from the seat.
The master saw Puhua (Puhua, a Chan monk of the Tang Dynasty) and said: 'When I was in the South, sending a letter to Weishan (Weishan, Zen Master Lingyou of Weishan), I knew you were living here first.' Waiting for me to come, and when I came, I received your assistance. I now want to establish the Huangbo (Huangbo, Zen Master Xiyun of Huangbo) doctrine, you must help me accomplish this.' Puhua treasured
重下去。
克符后至。師亦如是道。符亦珍重下去。
三日後。普化卻上問訊云。和尚前日。道甚麼。師拈棒便打下。
又三日。克符亦上問訊。乃問。和尚前日打普化。作甚麼。師亦拈棒打下。
至晚上堂云。有時奪人不奪境。有時奪境不奪人。有時人境俱奪。有時人境俱不奪。
時有僧問。如何是奪人不奪境。師云。煦日發生鋪地錦。嬰兒垂髮白頭絲。云如何是奪境不奪人。師云。王令己行天下遍。將軍塞外絕煙塵。云如何是人境兩俱奪。師云。並汾絕信。獨處一方。云如何是人境俱不奪。師云。王登寶殿。野老謳歌。
普化與克符。俱出作禮。師便歸方丈。
示眾云。今時學佛法者。且要求真正見解。若得真正見解。生死不染。去住自由。不要求殊勝。殊勝自至。道流。只如自古先德。皆有出人底路。如山僧指示人處。只要你不受人惑。要用便用。更莫遲疑。如今學者。不得。病在甚處。病在不自信處。你若自信不及。即便忙忙地。循一切境轉。被他萬境回換。不得自由。你若能歇得唸唸馳求心。便與祖佛不別。你欲識祖佛么。只你面前聽法底是。學人信不及。便向外馳求。設求得者。皆是文字勝相。終不得他活祖意。莫錯。諸禪德。此時不遇。萬劫千生。輪迴三
【現代漢語翻譯】 現代漢語譯本 克符後來也來了，趙州禪師也同樣如此說。克符也珍重地退了下去。
三天後，普化禪師卻來問訊說：『和尚前幾天說了什麼？』趙州禪師拿起棒子就打下去。
又過了三天，克符也來問訊，於是問道：『和尚前幾天打普化，是為什麼？』趙州禪師也拿起棒子打下去。
到了晚上，趙州禪師上堂說法：『有時奪人不奪境，有時奪境不奪人，有時人境俱奪，有時人境俱不奪。』
當時有僧人問道：『如何是奪人不奪境？』趙州禪師說：『煦日發生鋪地錦，嬰兒垂髮白頭絲。』（煦日：溫暖的太陽。鋪地錦：鋪在地上的錦緞。嬰兒垂髮：嬰兒頭髮下垂。白頭絲：白色的絲線。）僧人又問：『如何是奪境不奪人？』趙州禪師說：『王令己行天下遍，將軍塞外絕煙塵。』（王令：國王的命令。塞外：邊塞之外。）僧人又問：『如何是人境兩俱奪？』趙州禪師說：『並汾絕信，獨處一方。』（並汾：并州和汾州，泛指北方地區。）僧人又問：『如何是人境俱不奪？』趙州禪師說：『王登寶殿，野老謳歌。』（野老：鄉野老人。謳歌：歌唱。）
普化禪師與克符禪師，都出來作禮。趙州禪師便回到方丈。
趙州禪師向大眾開示說：『現在學習佛法的人，且要尋求真正的見解。如果得到真正的見解，生死就不能沾染你，來去自由。不要要求殊勝，殊勝自然會到來。各位道友，就像自古以來的先德，都有超出常人的道路。就像老僧我指示人的地方，只要你不被人迷惑。要用就用，更不要遲疑。如今的學人，得不到的原因在哪裡？病在不自信的地方。你如果自信不足，就會忙忙碌碌地，隨著一切外境轉動，被萬境所改變，不得自由。你如果能夠停止唸唸不停的馳求心，就與祖佛沒有分別。你想要認識祖佛嗎？就是你面前正在聽法的這個人。學人就是因為不相信自己，便向外馳求。即使求得，都是文字上的殊勝表象，終究得不到活生生的祖師的真意。不要錯了，各位禪德，此時不遇，萬劫千生，輪迴三惡道啊！』
【English Translation】 English version Ke Fu (a monk) arrived later. The master (Zhao Zhou) said the same thing. Ke Fu also respectfully withdrew.
Three days later, Pu Hua (a monk) came to inquire, saying, 'What did the master say the other day?' The master picked up his staff and struck him.
Three days later, Ke Fu also came to inquire, asking, 'Why did the master strike Pu Hua the other day?' The master also picked up his staff and struck him.
In the evening, the master ascended the hall and said, 'Sometimes one seizes the person but not the environment; sometimes one seizes the environment but not the person; sometimes one seizes both person and environment; sometimes one seizes neither person nor environment.'
At that time, a monk asked, 'What is seizing the person but not the environment?' The master said, 'The warm sun brings forth brocade covering the ground; an infant's hair hangs down like white silk.' (煦日 (Xuri): warm sun. 鋪地錦 (Pu di jin): brocade covering the ground. 嬰兒垂髮 (Ying er chui fa): an infant's hair hangs down. 白頭絲 (Bai tou si): white silk.) The monk then asked, 'What is seizing the environment but not the person?' The master said, 'The king's decree has spread throughout the land; the general has extinguished the dust beyond the borders.' (王令 (Wang ling): the king's decree. 塞外 (Sai wai): beyond the borders.) The monk then asked, 'What is seizing both person and environment?' The master said, 'Communication is cut off in Bing and Fen (Bing and Fen: referring to northern regions), dwelling alone in one place.' (並汾 (Bing Fen): Bingzhou and Fenzhou, referring to northern regions.) The monk then asked, 'What is seizing neither person nor environment?' The master said, 'The king ascends the precious palace; the old peasant sings songs.' (野老 (Ye lao): old peasant. 謳歌 (Ou ge): sing songs.)
Pu Hua and Ke Fu both came forward to pay their respects. The master then returned to his room.
The master addressed the assembly, saying, 'Those who study the Buddha-dharma these days should seek true understanding. If you attain true understanding, birth and death cannot taint you, and you are free to come and go. Do not seek the extraordinary; the extraordinary will come of itself. Fellow practitioners, just like the virtuous ones of old, they all had a path that surpassed ordinary people. Just like this old monk's instructions, just don't be deluded by others. Use it when you need it, and don't hesitate. The problem with today's students is where? The problem lies in not trusting themselves. If you lack self-confidence, you will busily follow the turning of all external circumstances, and be transformed by the myriad environments, unable to be free. If you can stop the mind that is constantly seeking, you will be no different from the ancestors and Buddhas. Do you want to recognize the ancestors and Buddhas? It is the one who is listening to the Dharma right in front of you. Students just don't believe in themselves, so they seek externally. Even if they find something, it is all just a superior appearance in words, and they will never attain the living intention of the ancestor. Don't be mistaken, all you Chan practitioners, if you don't encounter it at this time, you will be reborn in the three evil realms for countless kalpas!'
界。循好惡境掇去。驢牛肚裡生。
道流。約山僧見處。與釋迦不別。每日多般用處。欠少甚麼。六道神光。未曾間歇。若能如是見得。只是一生無事人。
大德。三界無安。猶如火宅。此不是你久停住處。無常殺鬼。一剎那間。不揀貴賤老少。你要與祖佛不別。但莫外求。你一念心上。清凈光。是你屋裡法身佛。你一念心上。無分別光。是你屋裡報身佛。你一念心上。無差別光。是你屋裡化身佛。此三種身。是你即今目前聽法底人。祇為不向外馳求。有此功用。據經論家。取此三種身。為極則。約山僧見處。不然。此三種身是名言。亦是三種衣。古人云。身依義立。土據體論。法性身。法性土。明知是光影。
大德。你且識取弄光影底人。是諸佛之本源。一切處。是道流歸舍處。是你四大色身。不解說法聽法。脾胃肝膽。不解說法聽法。虛空不解說法聽法。是甚麼解說法聽法。是你目前歷歷底。沒一個形段。是這個解說法聽法。如是見得。便與祖佛不別。但一切時中。更莫間斷。觸目皆是。只為情生智隔。想變體殊。所以輪迴三界。受種種苦。若約山僧見處。無不甚深。無不解脫。
道流。心法無形。通貫十方。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。本是一精
【現代漢語翻譯】 現代漢語譯本：境界。順著喜好和厭惡的環境追逐而去，就會墮落到驢和牛的肚子里轉生。
道友們，依我山僧所見，與釋迦牟尼佛並無差別。每天有各種各樣的用處，還缺少什麼呢？六道的神光，從未間斷過。如果能夠這樣見到，只是一生無事之人。
各位大德，三界沒有安寧，猶如火宅。這裡不是你們久留的地方。無常的殺鬼，在一剎那間，不分貴賤老少。你們想要與祖佛沒有差別，但不要向外尋求。你們一念心上的清凈光，是你們家裡的法身佛（Dharmakaya Buddha，體現佛法本身的佛）。你們一念心上的無分別光，是你們家裡的報身佛（Sambhogakaya Buddha，通過修行獲得的佛身）。你們一念心上的無差別光，是你們家裡的化身佛（Nirmanakaya Buddha，為度化眾生而顯現的佛身）。這三種身，就是你們現在正在聽法的這個人。只因爲不向外馳求，才有這樣的功用。按照經論家的說法，取這三種身作為最高的境界。依我山僧所見，不是這樣。這三種身是名言，也是三種衣裳。古人說，身依義而立，土據體而論。法性身（Dharmata-kaya，佛的法性之身），法性土（Dharmata-dhatu，佛的法性所依之土），明明知道是光影。
各位大德，你們且認識那個弄光影的人，是諸佛的本源，一切處，是道友們歸宿的地方。你們四大色身，不解說法聽法。脾胃肝膽，不解說法聽法。虛空不解說法聽法。是什麼在說法聽法？是你們目前清清楚楚的，沒有一個形段的那個，是這個在說法聽法。如果這樣見到，便與祖佛沒有差別。但一切時中，更不要間斷。觸目所及皆是。只因爲情生智隔，想變體殊，所以輪迴三界，受種種苦。如果依我山僧所見，無不甚深，無不解脫。
道友們，心法無形，通貫十方。在眼叫做見，在耳叫做聞，在鼻嗅香，在舌談論，在手執捉，在足運奔，本來是一精。
【English Translation】 English version: Realm. Following after environments of liking and disliking, one is picked up and goes. To be born in the belly of a donkey or cow.
Followers of the Way, according to this mountain monk's view, there is no difference from Shakyamuni (釋迦牟尼, the founder of Buddhism). Every day there are various uses, what is lacking? The divine light of the six realms has never ceased. If you can see it in this way, you are simply a person with nothing to do in this life.
Virtuous ones, the three realms (三界, the realm of desire, the realm of form, and the realm of formlessness) are without peace, like a burning house. This is not a place for you to stay long. The impermanent killing ghost, in an instant, does not discriminate between the noble and the lowly, the old and the young. If you want to be no different from the ancestral Buddhas, just do not seek externally. The pure light in your one thought is the Dharmakaya Buddha (法身佛, the embodiment of the Dharma itself) in your house. The non-discriminating light in your one thought is the Sambhogakaya Buddha (報身佛, the reward body of a Buddha) in your house. The non-differentiated light in your one thought is the Nirmanakaya Buddha (化身佛, the emanation body of a Buddha) in your house. These three bodies are the very person who is listening to the Dharma right now. It is only because you do not seek externally that you have this function. According to the scholars of the sutras and treatises, they take these three bodies as the ultimate. According to this mountain monk's view, it is not so. These three bodies are names and words, and also three kinds of clothing. The ancients said, 'The body is established according to meaning, and the land is discussed according to substance.' Dharmata-kaya (法性身, the body of Dharma-nature), Dharmata-dhatu (法性土, the realm of Dharma-nature), clearly knowing that they are light and shadow.
Virtuous ones, you should recognize the one who is playing with light and shadow, who is the source of all Buddhas, and everywhere is the place where followers of the Way return home. Your four great elements of the physical body do not understand how to speak the Dharma or listen to the Dharma. The spleen, stomach, liver, and gallbladder do not understand how to speak the Dharma or listen to the Dharma. Emptiness does not understand how to speak the Dharma or listen to the Dharma. What is it that understands how to speak the Dharma and listen to the Dharma? It is that which is clearly and distinctly before your eyes, without a single form or segment, that is what understands how to speak the Dharma and listen to the Dharma. If you see it in this way, then you are no different from the ancestral Buddhas. But at all times, do not interrupt it. Everything you see is it. It is only because emotions arise and wisdom is separated, and thoughts change and the substance is different, that you are reborn in the three realms and suffer all kinds of suffering. According to this mountain monk's view, there is nothing that is not profound, nothing that is not liberated.
Followers of the Way, the Dharma of the mind is formless, pervading the ten directions. In the eye it is called seeing, in the ear it is called hearing, in the nose it smells fragrance, in the tongue it speaks, in the hand it grasps, in the foot it runs. Originally it is one essence.
明。分為六和合。一心既無。隨處解脫。山僧與么說。意在甚麼處。只為道流一切馳求心不能歇。上他古人。閑機境。
道流。取山僧見處。坐斷報化佛頭。十地滿心。如客作兒。等妙二覺。擔枷帶鎖漢。羅漢辟支。猶如廁穢。菩提涅槃。如系驢橛。何以如此。祇為道流。不達三祇劫空。所以有此障礙。若是真正道人。終不如是。但自隨緣消舊業。任運著衣裳。要行即行。要坐即坐。無一念心。希求佛果。緣何如此。古人云。若欲作業求佛。佛是生死大兆。
大德時光可惜。祗擬傍家波波地。學佛學法。認名認句。求佛求祖。求善知識。意度。莫錯。
道流。你只有一個父母。更求何物。你自返照看。古人云。演若達多失劫頭。求心歇處即無事。大德。且要平常。莫作模樣。有一般不識好惡禿奴。便即見神見鬼。指東劃西。好晴好雨。如是之流。盡須抵債。向閻老前。吞熱鐵丸。有日在。好人家男女。被這一般野狐精魅所著。便即捏怪。瞎屢生。索飯錢有日在。
示眾云。道流切要求取真正見解。向天下橫行。免被這一般精魅惑亂。無事是貴人。但莫造作。祇是平常。你才擬心。早是錯了也。且莫求佛。佛是名句。你還識馳求底么。三世十方佛祖出來。也祇為求法。如今參學道流。也只為求
【現代漢語翻譯】 現代漢語譯本： 明白。分為六和合（指身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。一心既然本來就沒有，那麼隨處都可以解脫。我這樣說，意圖在哪裡呢？只是因為修行人一切向外馳求的心不能停止，被古人的空話所迷惑。
修行人啊，如果採取我的見解，就能截斷報身佛、化身佛的頭。十地菩薩的修行圓滿，也就像是打工的人。等覺菩薩和妙覺菩薩，就像是戴著枷鎖的罪犯。阿羅漢和辟支佛，就像是廁所里的污穢。菩提和涅槃，就像是拴驢的木樁。為什麼這麼說呢？只因爲修行人，不明白三大阿僧祇劫（指極長的時間）的空性，所以才有這些障礙。如果是真正的修行人，絕對不會這樣。只要隨順因緣來消除過去的業障，順其自然地穿衣吃飯。想走就走，想坐就坐，沒有一念心去希求佛果。為什麼這樣呢？古人說，如果想要通過造作來求佛，那麼佛就是生死輪迴的大禍患。
各位，時光寶貴可惜啊。只是打算在別人家裡，忙忙碌碌地學佛學法，認識名相，執著語句，求佛求祖，尋求善知識。要好好思量，不要錯了。
修行人啊，你只有一個父母，還要求什麼呢？你自己反省看看。古人說，演若達多（指佛經中的一個人物，因錯認自己的頭而發狂）丟失了自己的頭，當求心停止的時候，就沒事了。各位，最重要的是保持平常心，不要做作。有一種不識好歹的禿驢，立刻就說自己見神見鬼，指東劃西，說晴說雨。像這樣的人，都必須償還債務，在閻王面前，吞下燒紅的鐵丸。總有一天，好人家的男女，會被這些野狐精怪所迷惑，立刻就胡說八道，瞎說一氣，索要飯錢。
向大眾開示說，修行人一定要追求真正的見解，才能在天下自由行走，免得被這些精怪迷惑擾亂。無事就是貴人。只要不造作，保持平常心就好。你才剛一起心動念，就已經錯了。不要去求佛，佛只是一個名相。你還認識那個馳求的心嗎？三世十方一切佛祖出現，也只是爲了求法。如今參學的修行人，也只是爲了求法。
【English Translation】 English version: Understand. Divided into six harmonies (referring to body harmony in dwelling together, verbal harmony in non-dispute, mental harmony in shared joy, precept harmony in shared practice, view harmony in shared understanding, and benefit harmony in shared distribution). Since the one mind is fundamentally non-existent, liberation is possible everywhere. What is the intention behind my saying this? It is only because practitioners' minds of seeking outwardly cannot cease, and they are deluded by the empty words of the ancients.
Practitioners, if you adopt my view, you can sever the heads of the Reward Body Buddha and the Manifestation Body Buddha. The complete cultivation of the Ten Bhumi Bodhisattvas is like that of a hired laborer. The Near-Perfect Enlightenment Bodhisattva and the Wonderful Enlightenment Bodhisattva are like criminals wearing shackles. Arhats and Pratyekabuddhas are like filth in the toilet. Bodhi and Nirvana are like stakes for tethering donkeys. Why do I say this? It is only because practitioners do not understand the emptiness of the three great Asankhya kalpas (referring to extremely long periods of time), and therefore have these obstacles. If they are true practitioners, they will absolutely not be like this. Just follow the conditions to eliminate past karma, and naturally wear clothes and eat. Walk when you want to walk, sit when you want to sit, without a single thought of seeking Buddhahood. Why is this so? The ancients said, if you want to seek Buddhahood through contrived actions, then the Buddha is a great omen of birth and death.
Virtuous ones, time is precious and regrettable. You only intend to busily learn Buddhism and Dharma in other people's homes, recognize names and cling to phrases, seek Buddhas and Patriarchs, and seek good teachers. Think carefully, don't be mistaken.
Practitioners, you only have one set of parents, what else are you seeking? Reflect on yourselves. The ancients said, Yenyata (referring to a character in the Buddhist scriptures who went mad because he mistook his own head) lost his head, when the seeking mind stops, there is nothing to worry about. Virtuous ones, the most important thing is to maintain ordinariness, don't be artificial. There are some bald donkeys who don't know good from bad, and immediately say they see gods and ghosts, point east and west, and talk about sunny and rainy weather. Such people must repay their debts, and in front of King Yama, swallow red-hot iron balls. One day, the sons and daughters of good families will be bewitched by these fox spirits, and immediately talk nonsense, speak blindly, and demand money for food.
Instructing the assembly, he said, practitioners must seek true understanding in order to walk freely in the world, so as not to be confused and disturbed by these spirits. Being free from affairs is a noble person. As long as you don't contrive, just maintain ordinariness. As soon as you have a thought, you are already wrong. Don't seek the Buddha, the Buddha is just a name. Do you still recognize the seeking mind? All the Buddhas and Patriarchs of the three times and ten directions appeared only to seek the Dharma. Now, the practitioners who are studying are also only seeking the Dharma.
法。得法始了。未得。依前輪迴五道。云何是法。法者是心法。心法無形。通貫十方。目前現用。人信不及。便乃認名認句向。文字中。求其意度。與佛法。天地懸殊。
道流。山僧說法。說甚麼法。說心地法。便能入凡入聖。入凈入穢。入真入俗。要且是不你真俗凡聖。能與一切真俗凡聖。安著名字。真俗凡聖。與此人。安著名字不得。
道流。把得便用。更莫安排。方契玄旨。山僧說法。與天下人別。只如有個文殊普賢。出來目前。各現一身問法。才道咨和尚。我早辨了也。老僧穩坐。更有道流。來相見時。我盡辨了也。何以如此。只為我見處別。外不取凡聖。內不住根本。見徹本法。更不疑謬。
示眾云。佛法無用功處。祇是平常無事。著衣吃飯。屙屎送尿。困來即臥。愚人笑我。智乃知焉。古人云。向外作功夫。總是癡狂漢。你且隨處作主。立處皆真。一切境緣。回換不得。縱有從來習氣。五無間業。皆為解脫大海。
今時學者。總不識法。猶如觸草羊。逢著物。安在口裡。奴郎不辨。賓主不分。如是之流。邪心入道。鬧處即入。不得名為真出家人。正是真俗家人。
夫出家者。須辨得平常真正見解。辨佛辨魔。辨真辨偽。辨凡辨聖。若如是辨得。名真出家。若魔佛不辨。正
【現代漢語翻譯】 現代漢語譯本：法。得到法才算開始瞭解。未得到，依舊在五道中輪迴。什麼是法？法就是心法。心法無形，貫通十方。目前正在運用，人們卻不相信，於是就去執著于名相和語句，在文字中尋求它的意義，這與佛法相差太遠了。
各位道友，老衲說法，說什麼法？說心地法。就能入凡入聖，入凈入穢，入真入俗。然而它又不是你的真俗凡聖，卻能給一切真俗凡聖安立名字。真俗凡聖卻無法給這個人安立名字。
各位道友，把握住了就用，不要再安排籌劃，才能契合玄妙的宗旨。老衲說法，與天下人不同。比如有文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行愿的象徵）出現在眼前，各自顯現一身來問法，剛說『請教和尚』，我早就辨別清楚了。老僧穩穩地坐著，更有道友來相見時，我全都辨別清楚了。為什麼這樣？只因爲我見解不同。對外不取凡聖，對內不住根本，徹底看清本法，不再有疑惑錯誤。
（臨濟義玄）開示大眾說：佛法沒有需要用功的地方，只是平常無事。穿衣吃飯，拉屎撒尿，困了就睡覺。愚蠢的人嘲笑我，聰明的人卻明白。古人說：『向外做功夫，都是癡狂的人。』你們且隨處做主，站立的地方都是真實的。一切境遇因緣，都無法改變你。縱然有從來養成的習氣，五無間業（五種極重的罪業），都能轉為解脫的大海。
現在的學佛人，都不認識法，就像觸草羊一樣，遇到什麼東西，就放在嘴裡。奴才和主人不辨別，賓客和主人不分清。像這樣的人，用邪心入道，往熱鬧的地方鉆。不能稱為真正的出家人，正是真正的俗家人。
所謂出家人，必須辨別得出平常真正的見解，辨別佛和魔，辨別真和偽，辨別凡和聖。如果能這樣辨別清楚，才叫做真出家。如果魔和佛都辨別不清，正
【English Translation】 English version: The Dharma. Gaining the Dharma is the beginning of understanding. Without gaining it, one continues to transmigrate through the five paths. What is the Dharma? The Dharma is the Dharma of the mind. The Dharma of the mind is formless, pervading the ten directions. It is currently in use, but people do not believe it, and thus cling to names and phrases, seeking its meaning in words, which is vastly different from the Buddha Dharma.
Fellow Daoists, what Dharma does this old monk speak? He speaks the Dharma of the mind-ground. It enables one to enter the mundane and the sacred, the pure and the defiled, the true and the conventional. Yet, it is not your true, conventional, mundane, or sacred, but it can assign names to all true, conventional, mundane, and sacred things. The true, conventional, mundane, and sacred cannot assign a name to this person.
Fellow Daoists, grasp it and use it, do not arrange or plan further, and then you will accord with the profound principle. This old monk's Dharma talk is different from that of the world. For example, if Manjusri (symbol of wisdom) and Samantabhadra (symbol of great vows) appear before you, each manifesting a body to ask about the Dharma, as soon as they say 'May I inquire of the Abbot,' I would have already discerned them. This old monk sits steadily, and when other Daoists come to see me, I discern them all. Why is this so? It is only because my view is different. Outwardly, I do not take the mundane or the sacred; inwardly, I do not dwell on the root. Seeing through the original Dharma, I have no more doubts or errors.
(Linji Yixuan) addressed the assembly, saying: 'The Buddha Dharma has no place for effort. It is just ordinary and without incident. Putting on clothes, eating food, defecating and urinating, sleeping when tired. Fools laugh at me, but the wise understand. The ancients said: 'Making effort outwardly is all the work of a madman.' You should be the master everywhere, and wherever you stand is true. All circumstances and conditions cannot change you. Even if there are habitual tendencies from the past, the five uninterrupted karmas (five extremely heavy offenses) can all be transformed into the ocean of liberation.'
Present-day students of Buddhism do not recognize the Dharma. They are like sheep that graze on grass, putting whatever they encounter into their mouths. They do not distinguish between servant and master, or between guest and host. Such people enter the Way with a crooked mind, rushing into noisy places. They cannot be called true renunciates; they are truly worldly people.
Those who renounce the world must be able to discern ordinary, genuine views, distinguishing between Buddha and Mara, between true and false, between mundane and sacred. If one can discern in this way, it is called true renunciation. If one cannot distinguish between Mara and Buddha, then one is
是出一家入一家。喚作造業眾生。未得名為真出家。只如今有一個佛魔。同體不分。如水乳合。若是明眼道流。魔佛俱打。你若愛聖憎凡。生死海里浮沉。未有了日。
僧問。如何是佛魔。師云。你一念心疑處。是佛魔。你若達得萬法無生。心如幻化。更無一塵一法。處處清凈。即無佛魔。佛魔是染凈二境。約山僧見處。無佛無眾生。無古無今。得者便得。不歷時節。無修無證。無得無失。一切時中。更無別法。設有一法過此者。我說如夢如化。山僧所說是。道流。見今目前。孤明歷歷地。聽法者。此人處處不滯。通徹十方。三界自在。入一切差別境。不能回換。一剎那間。透入法界。逢佛說佛。逢祖說祖。逢羅漢說羅漢。逢餓鬼說餓鬼。向一切處。游履國土。教化眾生。未曾離一念。隨處清凈。光透十方。萬法一如。道流。大丈夫兒。今日方知本來無事。只為你信不及。唸唸馳求。舍頭覓頭。自不能歇。如圓頓菩薩。入法界現身。向凈土中。厭凡欣聖。如此之流。取捨未忘。染凈心在。如禪宗見解。又且不然。直是現今。更無時節。山僧說處。皆是一期藥病相治。總無實法。若如是見得。是真出家。日消萬兩黃金。道流。莫取次被諸方老師。印破面門。道我解禪解道。辯似懸河。皆是造地獄業。若是真正學道
【現代漢語翻譯】 現代漢語譯本 是離開一家又進入另一家，這叫做造業的眾生，還不能算是真正的出家。只是現在有一個佛（Buddha，覺悟者）和一個魔（Māra，障礙者），兩者同爲一體，不可分割，如同水乳交融。如果是明眼的修行人，佛和魔都要一併打倒。你如果喜愛聖境而憎惡凡塵，就會在生死苦海中沉浮，沒有出頭之日。
有僧人問：『什麼是佛魔？』 師父說：『你一念心生疑惑的地方，就是佛魔。你如果通達萬法本無生滅，心如幻化，不再有一絲一毫的塵埃和法，處處清凈，那就沒有佛也沒有魔。佛和魔是染污和清凈兩種境界。依我看來，既沒有佛，也沒有眾生，沒有過去，也沒有現在。得道者當下便能證得，不經歷時間，無需修行，無需證悟，沒有得也沒有失。任何時候，都沒有其他什麼法。即使有一法超過這個，我也說它如夢如幻。我所說的，修行人啊，就是現在眼前，清清楚楚、明明白白地。聽法的人，這個人處處都不滯留，通達十方，在三界中自由自在，進入一切差別的境界，也不能使他改變。在一剎那間，就能透入法界，遇到佛就說佛法，遇到祖師就說祖師的教誨，遇到羅漢（Arhat，阿羅漢）就說羅漢的境界，遇到餓鬼就說餓鬼的苦楚。向一切處遊歷國土，教化眾生，從未離開過當下這一念，隨處都是清凈，光明照耀十方。萬法歸於一如。修行人啊，大丈夫，今天才知道本來就沒事，只因爲你們不相信，唸唸向外馳求，捨棄頭顱去尋找頭顱，自己不能停止。如同圓頓菩薩，進入法界顯現身形，在凈土（Pure Land）中，厭惡凡俗而欣喜聖境。像這樣的人，取捨之心還未忘卻，染凈之心依然存在。如果禪宗的見解，又不是這樣。就是現在，更無其他時節。我所說的，都是針對一時病癥而開的藥方，總沒有實在的法。如果能這樣見解，才是真正的出家，每天都能消耗萬兩黃金。修行人啊，不要隨便被各地的老師，印破你的面門，說我懂得禪，懂得道，辯論起來滔滔不絕，這都是造地獄的業。如果是真正學道』
【English Translation】 English version It is leaving one family and entering another, which is called a karma-creating sentient being, and cannot yet be called a true renunciate. It's just that now there is a Buddha (Buddha, the awakened one) and a Māra (Māra, the obstructer), both of which are one and inseparable, like water and milk blended together. If one is a clear-eyed practitioner, both Buddha and Māra should be struck down. If you love the sacred and hate the mundane, you will float and sink in the sea of birth and death, with no hope of escape.
A monk asked: 'What is Buddha-Māra?' The master said: 'The place where a thought of doubt arises in your mind is Buddha-Māra. If you understand that all dharmas are without origination, and your mind is like an illusion, with not a single speck of dust or dharma, and everywhere is pure, then there is neither Buddha nor Māra. Buddha and Māra are two realms of defilement and purity. As I see it, there is neither Buddha nor sentient beings, neither past nor present. Those who attain it attain it immediately, without going through time, without cultivation, without realization, without gain or loss. At all times, there is no other dharma. Even if there is a dharma that surpasses this, I say it is like a dream or an illusion. What I am saying, practitioners, is right before your eyes, clearly and distinctly. The one who listens to the Dharma, this person is not attached to anything, penetrates the ten directions, is free and at ease in the three realms, and cannot be changed by entering any realm of difference. In an instant, one can penetrate the Dharma realm, speak of the Buddha when encountering a Buddha, speak of the patriarch when encountering a patriarch, speak of the Arhat (Arhat, one who is worthy) when encountering an Arhat, and speak of the suffering of hungry ghosts when encountering hungry ghosts. Traveling through countries everywhere, teaching and transforming sentient beings, never leaving the present moment, everywhere is pure, and the light shines in all directions. All dharmas are one. Practitioners, great heroes, only today do you realize that there is originally nothing to do, only because you do not believe, and constantly seek outwards, abandoning your head to look for your head, unable to stop yourselves. Like a perfect and sudden Bodhisattva, entering the Dharma realm and manifesting a body, in the Pure Land (Pure Land), disliking the mundane and rejoicing in the sacred. Such people have not forgotten their attachments, and their minds of defilement and purity still exist. If the view of Zen is different again. It is just now, with no other time. What I am saying is all medicine to cure temporary illnesses, and there is no real dharma. If you can see it this way, then you are truly a renunciate, and you can spend ten thousand taels of gold every day. Practitioners, do not be casually branded on the face by teachers from all directions, saying that I understand Zen, understand the Tao, and debate like a torrent, all of which is creating the karma of hell. If one is truly learning the Tao』
人。不見世間過。切急要求真正見解。若達真心。悟性圓明。方始了畢。
僧問。如何是真正見解。師云。汝但一切入凡入聖。入染入凈。入諸佛國土。入彌勒樓閣。入毗盧遮那法界。處處皆現國土。成住懷空。佛出於世。轉大法輪。入無餘涅槃。不見有去來相貌。求其生死。了不可得。便入無生法界。處處游履國土。入華藏世界。盡見諸法空相。皆無實法。唯有聽法無依道人。是諸佛之母。所以佛從無依生。若悟無依。佛亦無得。若如是見得。是真正見解。學人不了。為執名句。被他凡聖名礙。所以障其道眼。不得分明。只如十二分教。皆是表顯之說。學者不會。便向表顯名句上。生解。皆是依倚。落在因果。未免三界生死。你若欲得生死去住。脫著自由。即今識取聽法底人。無形無相。無根無本。無住處。活鱍鱍地。應是萬種施設。用處祇是無處。所以覓著轉遠。求之轉乖。號之為秘密。
道流。你莫認著個夢幻伴子。遲晚中間。便歸無常。你向此世界中。覓個甚麼物。作解脫。覓取一口飯吃。補毳過時。且要尋訪知識。莫因循逐樂。虛生浪死。光陰可惜。唸唸無常。粗則被地水火風。細則被生住異滅。四相所逼。道流。今時且要識取四種無相境。免被境擺撲。
僧問。如何是四種無相境。師
【現代漢語翻譯】 現代漢語譯本： 人啊，不要只看到世間的過失，要迫切地尋求真正的見解。如果通達真心，覺悟的本性圓滿光明，才能最終了結一切。
有僧人問：『什麼是真正的見解？』 趙州禪師說：『你只要一切都進入凡夫、進入聖人，進入染污、進入清凈，進入諸佛的國土，進入彌勒菩薩的樓閣，進入毗盧遮那佛的法界，處處都顯現國土，經歷成住壞空。佛陀出現於世間，轉動大法輪，進入無餘涅槃，卻不見有來去相貌。追尋他的生死，完全不可得，便進入無生法界。處處遊歷國土，進入華藏世界，完全見到諸法空相，都沒有真實之法。只有聽法的無依道人，是諸佛之母。所以佛從無依中產生。如果領悟了無依，佛也無所得。如果這樣見解，才是真正的見解。學人不能明白，因為執著于名句，被凡聖之名所障礙，所以遮蔽了他們的道眼，不能夠分明。就像十二分教（Dvādaśāṅga-buddhavacana），都是表述顯現之說，學者不能領會，便在表顯的名句上產生理解，都是依附，落在因果之中，不能免除三界生死。你如果想要生死去留，脫離束縛，自由自在，就現在認識這個聽法的人，無形無相，無根無本，沒有住處，活潑潑地，應付萬種設施，用處只是無處。所以尋找它反而越遠，追求它反而越背離，稱之為秘密。』
各位修行的人，你們不要認這個夢幻般的伴侶為真。遲早之間，便會歸於無常。你向這個世界中，尋找什麼東西作為解脫呢？尋找一口飯吃，縫補衣服度過時日，並且要尋訪善知識，不要因循茍且，貪圖享樂，虛度一生，白白死去。光陰可惜啊，唸唸都是無常。粗略地說，被地水火風（mahābhūta）所逼迫，細微地說，被生住異滅（utpāda-sthiti-jarā-vyaya）四相所逼迫。各位修行的人，現在且要認識四種無相境，免得被境界所擺佈。』
有僧人問：『什麼是四種無相境？』
【English Translation】 English version: People, do not only see the faults of the world, but urgently seek true understanding. If you attain the true mind and the nature of enlightenment is perfectly clear, then you can finally end everything.
A monk asked: 'What is true understanding?' The master said: 'You just enter everything, enter the mundane, enter the sacred, enter defilement, enter purity, enter the Buddha lands, enter the Maitreya (Maitreya - future Buddha) pavilion, enter the Vairocana (Vairocana - a celestial Buddha) Dharma realm. Everywhere manifests lands, experiencing formation, existence, decay, and emptiness. Buddhas appear in the world, turning the great Dharma wheel, entering nirvana without remainder, yet no coming or going appearances are seen. Seeking their birth and death, it is completely unattainable, and then one enters the unborn Dharma realm. Everywhere one travels through lands, entering the Avatamsaka (Avatamsaka - Flower Garland) world, fully seeing the empty nature of all dharmas, all without real substance. Only the Dharma listener, the person of no reliance, is the mother of all Buddhas. Therefore, Buddhas are born from no reliance. If you realize no reliance, then even the Buddha is unattainable. If you see it in this way, this is true understanding. Learners do not understand, because they are attached to names and phrases, obstructed by the names of mundane and sacred, thus obscuring their Dharma eye, unable to see clearly. Just like the twelve divisions of teachings (Dvādaśāṅga-buddhavacana - the twelve categories of Buddhist scriptures), they are all expressions of manifestation. Learners do not understand, and then generate understanding based on the manifested names and phrases, all of which are reliance, falling into cause and effect, unable to escape the cycle of birth and death in the three realms. If you want to be free in going and staying in birth and death, then recognize the one who is listening to the Dharma right now, without form or appearance, without root or origin, without a dwelling place, lively and active, responding to all kinds of situations, its use is just nowhere. Therefore, seeking it only makes it further away, pursuing it only makes it more contrary, and it is called a secret.'
Fellow practitioners, do not recognize this dreamlike companion as real. Sooner or later, it will return to impermanence. What are you seeking in this world as liberation? Seeking a mouthful of rice to eat, mending clothes to pass the time, and seeking out good teachers, do not be lazy and indulge in pleasure, wasting your life and dying in vain. Time is precious, every thought is impermanent. Roughly speaking, you are oppressed by earth, water, fire, and wind (mahābhūta - the four great elements), and subtly speaking, you are oppressed by the four characteristics of arising, abiding, changing, and ceasing (utpāda-sthiti-jarā-vyaya - the four marks of conditioned existence). Fellow practitioners, now you must recognize the four kinds of formless realms, so as not to be manipulated by the environment.'
A monk asked: 'What are the four kinds of formless realms?'
云。你一念心疑。被此礙。你一念心愛。被水溺。你一念心瞋。被火燒。你一念心喜。被風飄。若能如是辨得。不被境轉。處處用境。東涌西沒。南涌北沒。中涌邊沒。邊涌中沒。履水如地。履地如水。緣何如此。為達四大如夢如幻故。道流。只今聽法者。不是你四大。能用你四大。若能如是見得。便乃去住自由。約山僧見處。勿嫌底法。你若愛聖。聖是空名。有一般學人。向五臺求文殊。早錯了也。五臺無文殊。你欲識文殊么。祇你目前用處。始終不異。處處不疑。此個是活文殊。你一念心。無差別光。處處總是普賢。你一念心。自由自在。隨處解脫。此是觀音三昧法。互為主伴。出則一時出。一即三。三即一。必是解得。始好看教。
示眾云。如今學道人。且要自信。莫向外覓。總上他閑塵境。都不辨邪正。祇如有佛有祖。皆是教跡中事。有人拈起一句子語。或隱顯中出。便即疑生。照天照地傍家尋問。也大茫然。大丈夫。莫祇恁么。論主論賊。論是論非。論色論財。閑話過日。山僧此間。不論僧俗。但有來者。盡識得伊。任伊向甚處出來。但有聲名文句。皆是夢幻。卻見乘境底人。是諸佛之玄旨。佛境不能自稱我是佛境。還是這個無依道人。乘境出來。若有人出來。問我求佛。我即應清凈境出。若有人。
【現代漢語翻譯】 現代漢語譯本：云。你只要心中一起疑念，就會被它阻礙。你只要心中一起愛念，就會被水淹沒。你只要心中一起嗔恨，就會被火燒灼。你只要心中一起喜悅，就會被風吹散。如果能夠這樣辨別清楚，就不會被外境所轉移，處處都能運用外境。東邊涌現，西邊消失；南邊涌現，北邊消失；中間涌現，邊緣消失；邊緣涌現，中間消失。在水上行走如同在陸地上行走，在陸地上行走如同在水上行走。為什麼會這樣呢？因為已經通達四大皆如夢如幻的緣故。各位修道的人，現在聽法的這個，不是你的四大，而是能夠運用你的四大。如果能夠這樣見到，便能來去自由。依我山僧所見，不要嫌棄我說的法。你如果喜愛聖人，聖人也只是個空名。有一種學人，前往五臺山求文殊（Manjusri，智慧的象徵），早就錯了。五臺山沒有文殊。你想要認識文殊嗎？就是你目前正在使用的這個，始終沒有改變，處處沒有疑惑，這個就是活生生的文殊。你一念心中，沒有差別之光，處處都是普賢（Samantabhadra，大行愿的象徵）。你一念心中，自由自在，隨處解脫，這就是觀音（Avalokitesvara，慈悲的象徵）三昧法。互相為主伴，出現則同時出現，一即是三，三即是一。必須理解這些，才能好好地看經學習。 開示大眾說：現在的學道人，最重要的是要有自信，不要向外尋求。總是沾染那些無用的塵境，都不能辨別邪正。總認為有佛有祖，這些都是教義中的事情。有人拿起一句現成的話，或者在隱晦或明顯中說出，立刻就產生疑惑，到處打聽詢問。這樣就太茫然了。大丈夫，不要總是這樣，評論主人評論盜賊，評論是非，評論美色評論錢財，閑聊度日。我這裡，不論僧俗，只要有人來，都能認識他。任他從什麼地方來。只要是聲名文句，都是夢幻。卻見到能夠駕馭外境的人，才是諸佛的玄妙旨意。佛境不能自己說『我是佛境』，還是這個無所依靠的道人，駕馭外境而顯現。如果有人出來，問我求佛，我就應以清凈之境來回應。
【English Translation】 English version: Listen! The moment doubt arises in your mind, you are obstructed by it. The moment love arises in your mind, you are drowned by water. The moment anger arises in your mind, you are burned by fire. The moment joy arises in your mind, you are blown away by wind. If you can discern this clearly, you will not be swayed by external circumstances, and you can use circumstances everywhere. When it arises in the east, it disappears in the west; when it arises in the south, it disappears in the north; when it arises in the center, it disappears at the edge; when it arises at the edge, it disappears in the center. Walking on water is like walking on land, and walking on land is like walking on water. Why is this so? Because you have realized that the four elements are like dreams and illusions. Fellow practitioners, the one who is listening to the Dharma right now is not your four elements, but the one who can use your four elements. If you can see this, you will be free to come and go. According to my view, don't dislike my Dharma. If you love the sage, the sage is just an empty name. Some students go to Mount Wutai to seek Manjusri (Manjusri, symbol of wisdom), which is already wrong. There is no Manjusri on Mount Wutai. Do you want to know Manjusri? It is the one you are using right now, which is always the same and without doubt everywhere. This is the living Manjusri. In your one thought, there is no difference in light, and everywhere is Samantabhadra (Samantabhadra, symbol of great vows). In your one thought, you are free and liberated everywhere. This is the Samadhi Dharma of Avalokitesvara (Avalokitesvara, symbol of compassion). They are each other's companions, and when they appear, they appear at the same time. One is three, and three is one. You must understand this before you can study the teachings well. Addressing the assembly, he said: 'The most important thing for practitioners of the Way today is to have self-confidence and not seek externally. They are always contaminated by those useless dusty realms and cannot distinguish between right and wrong. They always think that there are Buddhas and Patriarchs, but these are all matters within the teachings. Someone picks up a ready-made phrase, or speaks in an obscure or obvious way, and immediately doubts arise, and they inquire everywhere. This is too confused. Great men, don't always be like this, commenting on the master and commenting on the thief, commenting on right and wrong, commenting on beauty and commenting on wealth, wasting the day in idle talk. Here, I do not distinguish between monks and laymen, but as long as someone comes, I can recognize him. No matter where he comes from. As long as it is fame and phrases, they are all illusions. But seeing the one who can ride the circumstances is the profound meaning of all Buddhas. The Buddha realm cannot say 'I am the Buddha realm', but it is this homeless Taoist who rides the circumstances and appears. If someone comes out and asks me to seek the Buddha, I will respond with a pure realm.'
問我菩薩。我即應慈悲境出。有人問我菩提。我即應凈妙境出。有人問我涅槃。我即應寂靜境出。境即萬般差別。人即不別。所以應物現形。如水中月。道流。你若欲得如法。直須是大丈夫兒始得。若萎萎隨隨地。即不得也。夫如㽄嗄之器。不堪貯醍醐。如大器者。直要不受人惑。隨處作主。立處皆真。但有來者。皆不得受。你一念心疑。即魔入心府。如菩薩疑時。生死魔得其便。但須息念。更莫外求。物來即照。你但信現今用底。一個事也無。你一念心生三界。隨緣被境分。為六塵。你如今應用處。欠少甚麼。一剎那間。便入凈入穢。入彌勒樓閣。入三眼國土。處處游履。唯見空名。
僧問。如何是三眼國土。師云。我共你。入凈妙國土中。著清凈衣。說法身佛。又入無差別國土中。著無差別衣。說報身佛。又入解脫國土中。著光明衣。說化身佛。此三眼國土。皆是依變。約經論家。取法身。為根本。報化二身。為用。山僧見處。法身即不會說法。所以古人云。身依義立。土據體論。法性身。法性土。明知是建立之法。依通國土。空拳黃葉。用誑小兒。藜蒺菱刺。枯骨上。覓甚麼汁。心外無法。內亦不可得。求甚麼物。你諸方言。道有修有證。莫錯。設有修證者。皆是生死業。你言。六度萬行齊修。我見皆是
【現代漢語翻譯】 現代漢語譯本： 如果有人問我關於菩薩（Bodhisattva，指追求覺悟的眾生）的問題，我就會以慈悲的境界來回應。如果有人問我關於菩提（Bodhi，指覺悟）的問題，我就會以清凈微妙的境界來回應。如果有人問我關於涅槃（Nirvana，指解脫）的問題，我就會以寂靜的境界來回應。境界有萬般的差別，但人的本性卻沒有差別。所以，應物而顯現不同的形態，就像水中的月亮一樣。 各位修道之人，你們如果想要得到如法的境界，必須是大丈夫才行。如果總是畏畏縮縮、隨波逐流，那就無法達到。就像破損的器皿，無法盛裝醍醐（Ghee，指最好的乳製品，比喻佛法）。真正的大器之人，就是要不被人迷惑，隨處都能做主，所站之處皆是真實。只要有人來，都不要接受他們的影響。你只要心中有一念的懷疑，魔就會趁虛而入。就像菩薩在懷疑的時候，生死之魔就會得其便利。所以，必須停止妄念，不要向外尋求。事物來了就照見它的本質。你只要相信現在正在使用的，其實什麼也沒有。你一念心生，就會進入三界（Trailokya，指欲界、色界、無色界），隨著因緣被外境所迷惑，分為六塵（色、聲、香、味、觸、法）。你現在所應用的一切，還缺少什麼呢？在一剎那間，就能進入清凈或污穢的境界，進入彌勒（Maitreya，未來佛）的樓閣，進入三眼國土，處處遊歷，但所見都只是空名。 有僧人問：『什麼是三眼國土？』 師父說：『我和你一起，進入清凈微妙的國土中，穿著清凈的衣服，宣說法身佛（Dharmakaya，佛的法性之身）。又進入無差別的國土中，穿著無差別的衣服，宣說報身佛（Sambhogakaya，佛的報應之身）。又進入解脫的國土中，穿著光明的衣服，宣說化身佛（Nirmanakaya，佛的化現之身）。這三眼國土，都是依變而產生的。』 按照經論家的說法，以法身為根本，報身和化身為作用。但我所見到的，法身是不會說法的。所以古人說，身依義而立，國土據體而論。法性身，法性土，很明顯是建立之法，依通國土，就像空拳黃葉，用來哄騙小孩子。在藜蒺菱刺、枯骨之上，能找到什麼汁液呢？心外無法，內心也無法得到。還要求什麼東西呢？你們各處都說有修行有證悟，不要搞錯了。即使有修行證悟，那也都是生死的業。你們說六度萬行（Six Perfections and myriad practices）一起修，我看來都是……（未完）
【English Translation】 English version: If someone asks me about Bodhisattvas (beings who seek enlightenment), I respond with the realm of compassion. If someone asks me about Bodhi (enlightenment), I respond with the realm of pure and wondrousness. If someone asks me about Nirvana (liberation), I respond with the realm of tranquility. Realms have myriad differences, but the nature of people is not different. Therefore, one manifests forms according to things, like the moon in the water. Followers of the Way, if you wish to attain such a state, you must be a great person. If you are timid and follow others, you will not succeed. Like a broken vessel, it cannot hold ghee (the finest dairy product, a metaphor for the Dharma). A truly great vessel is one that is not deluded by others, can be the master everywhere, and where one stands is all truth. Whoever comes, do not be influenced by them. If you have a single thought of doubt, the demon will enter your mind. Just as when a Bodhisattva doubts, the demon of birth and death takes advantage. Therefore, you must cease thoughts and not seek externally. When things come, illuminate their essence. Just believe in what you are using now; there is actually nothing there. With a single thought, you enter the Three Realms (Trailokya, the realms of desire, form, and formlessness), and being conditioned by circumstances, you are divided by the six sense objects (form, sound, smell, taste, touch, and dharma). What is lacking in what you are using now? In an instant, you can enter pure or impure realms, enter the pavilion of Maitreya (the future Buddha), enter the land of the three-eyed, traveling everywhere, but seeing only empty names. A monk asked, 'What is the land of the three-eyed?' The master said, 'I and you together, enter the pure and wondrous land, wearing pure clothes, expounding the Dharmakaya Buddha (the Dharma body of the Buddha). Then we enter the land of non-differentiation, wearing non-differentiated clothes, expounding the Sambhogakaya Buddha (the reward body of the Buddha). Then we enter the land of liberation, wearing luminous clothes, expounding the Nirmanakaya Buddha (the transformation body of the Buddha). These three-eyed lands are all based on transformation.' According to the scholars of sutras and treatises, the Dharmakaya is the root, and the Sambhogakaya and Nirmanakaya are the functions. But what I see is that the Dharmakaya does not speak the Dharma. Therefore, the ancients said, 'The body is established according to meaning, and the land is based on the substance.' The Dharma-nature body, the Dharma-nature land, clearly are established dharmas, relying on the land. Like an empty fist and yellow leaves, used to deceive children. On the thorns and thistles, on dry bones, what juice can you find? There is no Dharma outside the mind, and nothing can be obtained within. What are you seeking? You all say that there is cultivation and realization, do not be mistaken. Even if there is cultivation and realization, it is all the karma of birth and death. You say that the Six Perfections and myriad practices are cultivated together, but what I see is all... (incomplete)
造業。求佛求法。即是造地獄業。求菩薩。亦是造業。看經看教。亦是造業。佛與祖師。是無事人。所以有漏有為。無漏無為。為清凈業。有一般瞎禿子。飽吃飯了。坐禪觀行。把捉念漏。不令放起。厭喧求靜。是外道法。祖師云。你若住心觀靜。舉心外照。攝心內澄。凝心入定。如是之流。皆是造作。是你如今。與么聽法底人。作么生擬修他。證他莊嚴他。渠且不是修底物。不是莊嚴底物。若教他莊嚴。一切物即莊嚴得。你且莫錯。道流。你取這一般老師口裡語。為是真道。是善知識。不思議。我是凡夫。心不敢測度他老宿。瞎屢生你一生只作這個見解。辜負這一雙眼。冷噤噤地。如凍凌上驢駒。相似。我不敢毀善知識。怕生口業。
道流。夫大善知識。始敢毀佛毀祖。是非天下。排斥三藏教。罵辱諸小兒。向逆順中。覓人。所以我於十二年中。求一個業性。如芥子許。不可得。恰似新婦子禪師。便即怕趁出院。不與飯吃。不安不樂。自古先輩。到處人不信。被遞出。始知是貴。若到處。人盡肯。堪作甚麼。所以師子一吼。野犴腦裂。道流。諸方說有道可修。有法可證。你說。證何法。修何道。你今用處。欠少甚麼物。修補何處。後生小阿師。不會便即信這般野狐精魅。許他說事。繫縛他人言道。理行相應。
【現代漢語翻譯】 現代漢語譯本： 造業。求佛求法，就是造地獄之業。求菩薩，也是造業。看經看教，也是造業。佛與祖師，是無事之人。所以有漏有為，無漏無為，都是清凈之業。有一群瞎眼的禿子，吃飽飯後，坐禪觀行，把持念頭，不讓它放開，厭惡喧鬧而追求安靜，這是外道之法。祖師說：『你若執著於心而觀靜，舉心向外照求，收攝心念而求內里澄澈，凝固心神而入定，像這樣的行為，都是造作。』你現在，這樣聽法的人，打算怎麼去修他、證他、莊嚴他呢？他本來就不是可以修的東西，不是可以莊嚴的東西。如果教他去莊嚴，一切事物就都可以被莊嚴了。你可千萬別搞錯了。各位道友，你們把這些老師口裡說的話，當作是真正的道，當作是善知識，覺得不可思議，認為自己是凡夫，心不敢揣測這些老修行。你們這些瞎了眼的傢伙，一輩子只作這種見解，辜負了這一雙眼睛，冷冰冰的，就像凍僵的驢駒一樣。我不敢譭謗善知識，怕造口業。
各位道友，真正的大善知識，才敢毀佛毀祖，評論天下是非，排斥三藏教義，謾罵那些小孩子。在順境逆境中，尋找真正的人才。所以我十二年中，想找一個業性，像芥菜籽那麼小，都找不到。就像新媳婦一樣的禪師，就害怕被人趕出寺院，不給飯吃，感到不安不樂。自古以來的前輩，到任何地方都不被人信任，被趕出來，才知道是可貴的。如果到任何地方，人們都認可你，又能做什麼呢？所以獅子一吼，野獸嚇破膽。各位道友，各處都說有道可以修，有法可以證。你們說，證什麼法？修什麼道？你現在所用的，缺少什麼東西？需要修補什麼地方？那些年輕的小和尚，不明白事理，就相信這些狐貍精怪，允許他們胡說八道，束縛他人，說什麼理行相應。
【English Translation】 English version: Creating karma. Seeking the Buddha and seeking the Dharma is creating the karma of hell. Seeking Bodhisattvas is also creating karma. Reading scriptures and studying teachings is also creating karma. Buddhas and Patriarchs are people of no concern. Therefore, with outflows and with actions, without outflows and without actions, are pure karma. There are some blind bald monks who, after eating their fill, sit in meditation and contemplation, grasping their thoughts and not letting them go, disliking noise and seeking quietude; this is the way of external paths. The Patriarch said, 'If you dwell on the mind to contemplate stillness, raise the mind to look outward, gather the mind to purify inward, and fix the mind to enter samadhi, such things are all artificial creations.' You, who are now listening to the Dharma, how do you intend to cultivate him, realize him, adorn him? He is not something to be cultivated, not something to be adorned. If you teach him to adorn, everything can be adorned. You must not be mistaken, followers of the Way. You take the words from the mouths of these teachers as the true Way, as good teachers, as inconceivable. I am a mortal, and my mind dares not fathom these old monks.' You blind fools, you spend your whole lives with this kind of understanding, wasting your pair of eyes, cold and stiff, like a frozen donkey colt. I dare not slander good teachers, for fear of creating karmic speech.
Followers of the Way, truly great good teachers dare to revile the Buddha and revile the Patriarchs, judge the rights and wrongs of the world, reject the Threefold Canon, and scold the children. They seek people in favorable and adverse circumstances. Therefore, for twelve years, I have sought a karmic nature, as small as a mustard seed, but could not find it. It is like a newlywed Chan master, who is afraid of being chased out of the monastery and not being given food, feeling uneasy and unhappy. From ancient times, the predecessors were not trusted wherever they went and were driven out, only then did they know they were valuable. If people everywhere approve of you, what can you do? Therefore, when a lion roars, the jackals' brains burst. Followers of the Way, all places say there is a Way to cultivate and a Dharma to realize. You say, what Dharma do you realize? What Way do you cultivate? What is lacking in your current use? What needs to be repaired? Young novice monks, not understanding, immediately believe these fox spirits and demons, allowing them to talk nonsense, binding others, saying that principle and practice correspond.
護惜三業。始得成佛。如此說者。如春細雨。古人云。路逢達道人。第一莫向道。所以道。若人修道道不行。萬般邪境競頭生。智劍出來無一物。明頭未顯暗頭明。所以古人云。平常心是道。大德。覓甚麼物。現今目前聽法無依道人。歷歷地分明。未曾欠少。你若欲得與祖佛不別。但如是見。不用疑誤。你心心不異。名之活祖。心若有異。則性與相別。心不異故。即性與相不別。
問如何是心心不異處。師云。你擬問。早異了也。性相各分。道流莫錯。世出世諸法。皆無自性。亦無生性。但有空名。名字亦空。你只么認他閑名為實。大錯了也。設有。皆是依變之境。有個菩提依。涅槃依。解脫依。三身依。境智依。菩薩依。佛依。你向依變國土中。覓甚麼物。乃至三乘十二分教。皆是拭不凈故紙。佛是幻化身。祖是老比丘。你還是娘生已否。你若求佛。即被佛魔攝。你若求祖。即被祖魔縛。你若有求皆苦。不如無事。
有一般禿比丘。向學人道。佛是究竟。於三大阿僧祇劫。修行果滿。方始成道。道流你若道佛是究竟。緣甚麼八十年後。向拘尸羅城。雙林樹間。側臥而死去。佛今何在。明知與我生死不別。你言。三十二相。八十種好是佛。轉輪聖王。應是如來。明知是幻化。古人云。如來舉身相。為順世
【現代漢語翻譯】 現代漢語譯本：守護好身、口、意三業，才能成就佛果。如果有人這樣說，就像春天的細雨一樣微不足道。古人說：『路上遇到得道之人，最好不要向他問道。』所以說，如果有人修道卻無法得道，各種邪惡的境界就會競相出現。智慧之劍一出，一切皆空。明處尚未顯現，暗處卻已明白。』所以古人說：『平常心就是道。』各位，你們在尋找什麼呢？現在正在聽法的、無所依靠的道人，清清楚楚、明明白白地就在眼前，從未缺少什麼。你們如果想要和祖佛沒有差別，只要這樣去看，不要懷疑。你們的心念不異，就叫做活祖。心念如果有所差異，那麼自性就和現象分離了。心念不異，所以自性和現象就不會分離。
問：『如何是心念不異之處？』 師父說：『你剛想問，就已經差異了。』自性和現象各自區分。各位修道的人不要搞錯了。世間和出世間的一切法，都沒有自性，也沒有生性，只有虛假的名號。名字也是空的。你們卻把這些虛假的名號當真，那就大錯特錯了。即使有什麼，也都是依附變化的境界。有什麼菩提可以依附，有什麼涅槃可以依附，有什麼解脫可以依附，有什麼三身可以依附，有什麼境智可以依附，有什麼菩薩可以依附，有什麼佛可以依附。你們在這些依附變化的國土中，尋找什麼呢？乃至三乘十二分教，都只是擦拭不凈之物的廢紙。佛是幻化之身，祖師是老比丘。你們還是從孃胎里生出來的嗎？你們如果求佛，就會被佛魔所攝；你們如果求祖，就會被祖魔所縛。你們如果有所求，就會痛苦，不如無所求。
有一種禿頭比丘，對學人說：『佛是究竟，經過三大阿僧祇劫（無數個漫長的時間單位）的修行，果報圓滿，才能成道。』各位，你們如果說佛是究竟，為什麼八十年後，在拘尸羅城（Kushinagar），雙林樹間，側臥而死去？佛現在在哪裡？明明知道他和我的生死沒有什麼不同。你們說，三十二相（thirty-two major marks），八十種好（eighty minor characteristics）是佛，那麼轉輪聖王（Chakravarti King），也應該是如來（Tathagata）了。明明知道這些都是幻化。古人說：『如來顯現全身相，是爲了順應世俗。』
【English Translation】 English version: Protecting the three karmas (of body, speech, and mind) is the only way to achieve Buddhahood. To say it like this is like a spring drizzle. An ancient person said, 'If you meet a person who has attained the Dao on the road, the best thing to do is not to ask him about the Dao.' Therefore, it is said, 'If a person cultivates the Dao but cannot attain it, all kinds of evil realms will compete to arise. When the sword of wisdom comes out, there is nothing left. The bright side has not yet appeared, but the dark side is already clear.' Therefore, an ancient person said, 'Ordinary mind is the Dao.' Great virtues, what are you seeking? The Daoist who is listening to the Dharma right now, without any reliance, is clearly and distinctly present before your eyes, without lacking anything. If you want to be no different from the ancestral Buddhas, just see it like this, without any doubt. If your mind is not different, it is called a living ancestor. If your mind is different, then your nature and phenomena are separated. Because your mind is not different, your nature and phenomena are not separated.
Question: 'What is the place where the mind is not different?' The master said, 'As soon as you intended to ask, it was already different.' Nature and phenomena are distinguished separately. Fellow practitioners, do not be mistaken. All dharmas, both worldly and transcendental, have no self-nature and no inherent nature, only empty names. Names are also empty. You just take these empty names as real, which is a big mistake. Even if there is anything, it is all a dependent and changing realm. There is a Bodhi (enlightenment) to rely on, a Nirvana (liberation) to rely on, a liberation to rely on, three bodies (Trikaya) to rely on, a realm of wisdom to rely on, a Bodhisattva (enlightened being) to rely on, and a Buddha to rely on. What are you seeking in these dependent and changing lands? Even the Three Vehicles (Triyana) and Twelve Divisions of the Teachings are just waste paper for wiping away impurities. The Buddha is an illusory body, and the patriarch is an old Bhikkhu (monk). Were you born from your mother's womb or not? If you seek the Buddha, you will be captured by the Buddha-demon; if you seek the patriarch, you will be bound by the patriarch-demon. If you have any seeking, you will suffer; it is better to have no seeking.
There is a bald Bhikkhu (monk) who says to students, 'The Buddha is ultimate, and after cultivating for three great Asamkhya kalpas (incalculable eons), the fruition is complete, and then one can attain the Dao.' Fellow practitioners, if you say that the Buddha is ultimate, why did he die lying on his side between the twin Sala trees in Kushinagar (city) after eighty years? Where is the Buddha now? It is clear that his birth and death are no different from mine. You say that the thirty-two major marks (Lakshanas) and eighty minor characteristics (Anuvyanjana) are the Buddha, then the Chakravarti King (universal monarch) should also be a Tathagata (one who has thus come). It is clear that these are all illusions. An ancient person said, 'The Tathagata manifests his whole body to accord with the world.'
間情。恐人生斷見。權且立虛名。假名三十二。八十也虛聲。有身非覺體。無相乃真形。你道佛有六通。是不可思議。一切諸天。神仙。阿修羅大力鬼。亦有神通。應是佛否。道流莫錯。祇如阿修羅。與天帝釋戰。戰敗。領八萬四千眷屬。入藕絲孔中藏。莫是聖否。如山僧所舉。皆是業通依通。夫如佛六通者。不然。入色界不被色惑。入聲界不被聲惑。入香界不被香惑。入味界不被味惑。入觸界不被觸惑。入法界不被法惑。所以達六種。色聲香味觸法。皆是空相。不能繫縛此無依道人。雖是五蘊漏質。便是地行神仙。
道流。真佛無形。真法無相。你只么幻化頭上。作摸作樣。設求得者。皆是野狐精魅。並不是真佛。是外道見解。夫如真學道人。並不取佛。不取菩薩羅漢。不取三界殊勝。迥然獨脫。不與物拘。乾坤倒覆。我更不疑。十方諸佛現前。無一念心喜。三塗地獄頓現。無一念念怖。緣何如此。我見諸法空相。變即有。不變即無。三界唯心。萬法唯識。所以夢幻空花。何勞把捉。唯有道流目前。現今聽法底人。入火不燒。入水不溺。入三塗地獄。如遊園觀。入餓鬼畜生。而不受報。緣何如此。無嫌底法。你若愛聖憎凡。生死海里沉浮。煩惱由心故有。無心。煩惱何拘。不勞分別取相。自然得道須臾。你擬
【現代漢語翻譯】 現代漢語譯本： 再說關於情愛。恐怕人們產生斷滅見。權且設立虛假的名相，假名三十二相，八十種好也是虛幻的聲名。有身體的不是覺悟的本體，沒有形相才是真正的形體。你如果說佛有六神通，那是不可思議的。一切諸天（各種天神），神仙，阿修羅（一種好戰的神），大力鬼，也有神通，難道他們也是佛嗎？各位修道的人不要搞錯了。比如阿修羅，與天帝釋（佛教的護法神）戰鬥，戰敗后，帶領八萬四千眷屬，藏入藕絲孔中，難道他是聖人嗎？像我所舉的例子，都是業報神通或依附神通。真正的佛的六神通，不是這樣的。進入女色不被色慾迷惑，進入聲音的境界不被聲音迷惑，進入香的境界不被香氣迷惑，進入味道的境界不被味道迷惑，進入觸覺的境界不被觸覺迷惑，進入法的境界不被法迷惑。所以通達六種境界，知道色、聲、香、味、觸、法，都是空相，不能束縛這個無所依傍的修道人。雖然是五蘊（色、受、想、行、識）構成的有漏之身，便是地上的神仙。
各位修道的人，真佛沒有形相，真法沒有固定的相狀。你們只在幻化的頭腦中，做模仿，做樣子。即使求得了什麼，都是野狐精怪，並不是真佛，那是外道的見解。真正的學道之人，不執取佛，不執取菩薩羅漢，不執取三界（欲界、色界、無色界）的殊勝境界，迥然獨立解脫，不被外物拘束。即使天地倒覆，我也不懷疑。十方諸佛現在眼前，也沒有一念的歡喜心；三塗地獄（地獄、餓鬼、畜生）頓然顯現，也沒有一念的恐怖心。因為什麼如此呢？我見到諸法都是空相，變化了就是有，不變就是無。三界唯心所現，萬法唯識所變。所以夢幻空花，何必費力去把握？只有各位修道的人，目前現在聽法的這個人，入火不被燒，入水不被淹，進入三塗地獄，如同遊覽花園，進入餓鬼畜生道，也不受果報。因為什麼如此呢？因為沒有可憎可愛的法。你如果愛聖憎凡，就會在生死苦海里沉浮。煩惱是因為有心才產生的，沒有心，煩惱又如何能拘束你呢？不用費力分別取相，自然很快就能得道。你如果想要...
【English Translation】 English version: Furthermore, regarding emotional attachments. Fearing that people might develop nihilistic views, we temporarily establish illusory names. The thirty-two marks and eighty minor marks are also illusory reputations. Having a body is not the enlightened essence; being without form is the true form. If you say that the Buddha has six supernormal powers (六通), that is inconceivable. All the devas (諸天, various deities), immortals, asuras (阿修羅, a type of warring deity), and powerful ghosts also possess supernormal powers. Are they also Buddhas? Followers of the Way, do not be mistaken. For example, the asura, fighting with Indra (天帝釋, a Buddhist protector deity), was defeated and led eighty-four thousand dependents to hide in lotus root filaments. Is he a sage? The examples I have given are all karmic or dependent supernormal powers. The Buddha's six supernormal powers are not like that. Entering the realm of form, one is not deluded by form; entering the realm of sound, one is not deluded by sound; entering the realm of smell, one is not deluded by smell; entering the realm of taste, one is not deluded by taste; entering the realm of touch, one is not deluded by touch; entering the realm of dharma, one is not deluded by dharma. Therefore, understanding the six realms—form, sound, smell, taste, touch, and dharma—as empty appearances, one cannot be bound by them. Although it is a leaky body composed of the five aggregates (五蘊, skandhas: form, feeling, perception, mental formations, and consciousness), one is a terrestrial immortal.
Followers of the Way, the true Buddha has no form, the true Dharma has no fixed appearance. You only imitate and mimic in your illusory minds. Even if you attain something, it is only a wild fox spirit, not the true Buddha. That is an externalist view. A true practitioner of the Way does not grasp at the Buddha, does not grasp at Bodhisattvas or Arhats, does not grasp at the superior realms of the three realms (三界, realms of desire, form, and formlessness), but is utterly independent and detached, not bound by things. Even if heaven and earth were to overturn, I would not doubt. Even if all the Buddhas of the ten directions were to appear before me, I would not have a single thought of joy. Even if the three evil paths (三塗, hell, hungry ghosts, and animals) were to suddenly appear, I would not have a single thought of fear. Why is this so? Because I see all dharmas as empty appearances. When they change, they exist; when they do not change, they do not exist. The three realms are only manifestations of the mind; all dharmas are only transformations of consciousness. Therefore, why bother grasping at dreams and illusory flowers? Only the person who is currently listening to the Dharma, before your very eyes, enters fire without being burned, enters water without drowning, enters the three evil paths as if strolling in a garden, enters the realms of hungry ghosts and animals without receiving retribution. Why is this so? Because there is no Dharma to be liked or disliked. If you love the holy and hate the mundane, you will sink and float in the sea of birth and death. Afflictions arise because of the mind; without the mind, how can afflictions bind you? Without effort to discriminate and grasp at appearances, you will naturally attain the Way quickly. If you intend to...
傍蒙波波地。學得。於三祇劫中。終歸生死。不如無事。向叢林中。床角頭交腳坐。
道流。如諸方。有學人來。主客相見了。便有一句子語。辨前頭善知識。被學人拈出個機權語路。向善知識。口角頭。攛過。看你識不識。你若識得是境。把得便拋向坑子里。學人便即尋常。然後便索善知識語。依前奪之。學人云。上智哉。是大善知識。即云。你大不識好惡。
如善知識。把出個境。塊子。向學人面前弄。前人辨得。下下作主。不受境惑。善知識。即現半身。學人便喝。善知識。又入一切差別語路中擺撲。學人云。不識好惡老禿奴。善知識嘆云。真正道流。
如諸方善知識。不辨邪正。學人來。問菩提涅槃。三身境智。瞎老師。便與他解說。被他學人罵著。便把棒打他言。無禮度。自是你善知識無眼。不得瞋他。
有一般不識好惡禿奴。即指東劃西。好晴好雨。好燈籠露柱。你看。眉毛有幾莖。這個具機緣。學人不會。便即心狂。如是之流。總是野狐精魅魍魎。被他好學人。嗌嗌微笑言。瞎老禿奴。惑亂他天下人。
道流。出家兒。且要學道。祇如山僧。往日曾向毗尼中留心。亦曾於經論尋討。後方知。是濟世藥方。表顯之說。遂乃一時拋卻。即訪道參禪。后遇大善知識。方乃道眼
分明始識得天下老和尚。知其邪正。不是娘生下便會。還是體究練磨。一朝自省。
道流。你欲得如法見解。但莫受人惑。向里向外。逢著便殺。逢佛殺佛。逢祖殺祖。逢羅漢殺羅漢。逢父母殺父母。逢親眷殺親眷。始得解脫。不與物拘。透脫自在。如諸方學道流。未有不依物出來底。山僧向此間。從頭地打。手上出來。手上打。口裡出來。口裡打。眼裡出來。眼裡打。未有個獨脫出來底。皆是上他古人閑機境。山僧無一法與人。只是治病解縛。你諸方道流。試不依物出來。我要共你商量。十年五載。並無一人。皆是依草附葉。竹木精靈。野狐精魅。向一切糞塊上。亂咬。瞎漢。枉消他十方信施。道我是出家兒。作如是見解。向你道。無佛無法。無修無證。只與么。傍家擬求甚麼物。瞎漢。頭上安頭。是你欠少甚麼。道流。是你目前用底。與祖佛不別。祇么不信。便向外求。莫錯。向外無法。內亦不可得。你取山僧口裡語。不如休歇無事去。已起者莫續。未起者不要放起。便勝你十年行腳。約山僧見處。無如許多般。祇是平常。著衣吃飯。無事過時。你諸方來者。皆是有心。求佛求法。求解脫。求出離三界。癡人。你要出離三界。甚麼處去。佛祖是賞系底名句。你欲識三界么。不離你今聽法底心地。你一念心貪
。是欲界。你一念心瞋。是色界。你一念心癡。是無色界。是你屋裡傢俱子。三界不自道我是三界。還是道人。目前靈靈地。照燭萬般。酌度世界底人。與三界安名。大德。四大色身。是無常。乃至脾胃肝膽。發毛爪齒。唯見諸法空相。你一念心。歇得處。喚作菩提樹。你一念心。不能歇得處。喚作無明樹。無明無住處。無明無始終。你若唸唸心。歇不得。便上他無明樹。便入六道四生。披毛帶角。你若歇得。便是清凈身界。你一念不生。便是上菩提樹。三界神通變化。意生化身。法喜禪悅。身光自照。思衣羅綺千重。思食百味具足。更無橫病。菩提無住處。是故無得者。
道流。大丈夫漢。更疑個甚麼。目前用處。更是阿誰。把得便用。莫著名字。號為玄旨。與么見得。勿嫌底法。古人云。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。
道流。如禪宗見解。死活循然。參學之人。大鬚子細。如主客相見。便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身。或乘師子。或乘象王。如真正學人。便喝。先拈出個膠盆子。善知識不辨是境。便上他境上。作摸作樣。學人便喝。前人不肯放。此是膏肓之病。不堪醫。喚作客看主。或是善知識。不拈出物。隨學人問處。即奪。學人被奪。
【現代漢語翻譯】 現代漢語譯本：是欲界（指眾生對感官享受的渴望所存在的境界）。你一念心生起嗔恨，便是地獄（指因嗔恨而產生的痛苦境界）。你一念心生起愚癡，便是無明（指缺乏智慧和理解的狀態）。這些都是你屋子裡的傢俱。三界（指欲界、色界、無色界）不會自己說『我是三界』，而是由得道之人，目前清清楚楚地，照亮萬事萬物，衡量世界的人，來給三界安立名稱。大德啊，四大（指地、水、火、風）構成的色身（指物質身體）是無常的，乃至脾胃肝膽，頭髮指甲牙齒，都應只看到諸法空相（指一切事物本質上是空性的）。你一念心，能夠停歇的地方，就叫做菩提樹（指覺悟的象徵）。你一念心，不能停歇的地方，就叫做無明樹（指迷惑的象徵）。無明沒有固定的住所，無明沒有開始也沒有結束。你如果唸唸心都不能停歇，就攀上那無明樹，便進入六道四生（指輪迴的各種存在形式），披毛戴角（指轉生為畜生）。你如果能夠停歇，便是清凈的身界。你一念不生，便是登上菩提樹。三界中的神通變化，意生化身（指由意念產生的化身），法喜禪悅（指佛法帶來的喜悅和禪定的快樂），身光自然照耀，想要穿羅綺千重，想要吃百味俱全，更沒有意外的疾病。菩提沒有固定的住所，因此沒有誰能真正得到它。 道友們，大丈夫漢，還懷疑什麼呢？目前正在起作用的，又是誰呢？把握住它就用，不要執著于名字，這叫做玄旨（指深奧的宗旨）。這樣見解，就沒有什麼可嫌棄的法。古人說：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』 道友們，如禪宗的見解，死活運用自如。參學的人，必須非常仔細。就像主人和客人相見，便有言論往來。或者應物現形，或者全體作用，或者運用機智權變喜怒，或者顯現半身，或者乘坐獅子，或者乘坐象王。如果真正的學人，便呵斥。先拿出個膠盆子（比喻虛假的境界）。善知識（指有智慧的導師）不辨別那是虛假的境界，便在那境界上，裝模作樣。學人便呵斥。前人不肯放手，這是病入膏肓，無法醫治。這叫做客看主。或者善知識，不拿出任何東西，隨著學人提問的地方，立即奪走學人的執著。學人被奪走執著，
【English Translation】 English version: This is the desire realm (referring to the realm where beings exist with desires for sensory pleasures). If a single thought of anger arises in your mind, that is hell (referring to the painful state arising from anger). If a single thought of ignorance arises in your mind, that is ignorance (referring to the state of lacking wisdom and understanding). These are all the furniture in your house. The Three Realms (referring to the desire realm, the form realm, and the formless realm) do not say 'I am the Three Realms' themselves, but rather it is the enlightened person, who is currently clear and bright, illuminating all things, and measuring the world, who gives names to the Three Realms. Virtuous ones, the four great elements (referring to earth, water, fire, and wind) that constitute the physical body (referring to the material body) are impermanent, even the spleen, stomach, liver, gallbladder, hair, nails, and teeth, one should only see the empty nature of all phenomena (referring to the essential emptiness of all things). The place where a single thought of your mind can rest is called the Bodhi tree (referring to the symbol of enlightenment). The place where a single thought of your mind cannot rest is called the ignorance tree (referring to the symbol of delusion). Ignorance has no fixed abode, ignorance has no beginning and no end. If you cannot stop your thoughts from moment to moment, then you climb that ignorance tree, and then you enter the six realms and four births (referring to the various forms of existence in reincarnation), wearing fur and horns (referring to being reborn as an animal). If you can stop, then that is the pure realm of the body. If a single thought does not arise in your mind, then you ascend the Bodhi tree. The supernatural powers and transformations in the Three Realms, the mind-born body (referring to the body created by thought), the joy of Dharma and the bliss of meditation, the light of the body shines naturally, wanting to wear thousands of layers of silk brocade, wanting to eat hundreds of flavors, and there are no unexpected illnesses. Bodhi has no fixed abode, therefore no one can truly attain it. Fellow practitioners, what are you still doubting? Who is it that is currently functioning? Grasp it and use it, do not cling to names, this is called the profound principle (referring to the profound essence). With such understanding, there is no Dharma to dislike. The ancients said: 'The mind follows the myriad realms, in the turning there is true subtlety. Following the flow, recognize the nature, without joy or sorrow.' Fellow practitioners, like the Zen school's understanding, use life and death freely. Those who participate in learning must be very careful. Just like when a host and guest meet, there is verbal exchange. Or responding to things and manifesting forms, or the whole body functioning, or using wit and expedient means of joy and anger, or manifesting half the body, or riding a lion, or riding an elephant king. If a true learner, then shouts. First take out a glue pot (a metaphor for false realms). The wise teacher (referring to a wise mentor) does not distinguish that it is a false realm, and then acts pretentiously in that realm. The learner then shouts. The former person refuses to let go, this is a disease that has penetrated the marrow, incurable. This is called the guest looking at the host. Or the wise teacher does not take out anything, and immediately seizes the learner's attachment wherever the learner asks. The learner is deprived of attachment,
抵死不放。此是主看客。或有學人。應一個清凈境。出善知識前。善知識。辨得是境。把得拋向坑裡。學人言。大好善知識。即云。咄哉不識好惡。學人便禮拜。此喚作主。看主或有學人。披枷帶鎖。出善知識前。善知識。更與安一重枷鎖。學人歡喜。彼此不辨。呼為客看客。
大德。山僧如是所舉。皆是辨魔揀異。知其邪正。
道流。實情大難。佛法幽玄。解得可可地。山僧竟日。為他說破。學者總不在意。千遍萬遍。腳底踏過。黑沒焌地。無一個形假。歷歷狐明。學人信不及。便向名句上。生解。年登半百。只管傍家。負死屍。擔卻擔子。天下走。索草鞋錢。有日在。大德。山僧說。向外無法。學人不會。便即向里作解。便即倚壁坐。舌拄上腭。湛然不動。取此為是祖門佛法。也大錯。是你若取不動清凈境。為是。你即認他無明。為郎主。古人云。湛湛黑暗深坑。實可怖畏。此之是也。所以動者。是風大。不動者。是地大。動與不動。俱無自性。若向動處捉他。他向不動處立。若向不動處捉他。他向動處立。譬如潛泉魚。鼓波而自躍。
大德。動與不動。是二種境。還是無依道人。用動用不動。
如諸方學人來。山僧此間。作三種斷。如中下根器來。我便奪其境。而不除其法。或中上根
【現代漢語翻譯】 死也不放手。這是主看客（zhǔ kàn kè，指主體與客體的關係）。或者有學佛之人，應對一個清凈的境界，來到善知識（shàn zhī shí，指能夠引導他人走向正道的良師益友）面前。善知識辨認出那是境界，就把它扔到坑裡。學佛之人說：『真是好的善知識！』善知識就說：『呸！真是不識好壞！』學佛之人便禮拜。這叫做主。看主（kàn zhǔ，指觀察主體）。或者有學佛之人，披著枷鎖，帶著鐐銬，來到善知識面前。善知識，又給他安上一重枷鎖。學佛之人很高興，彼此不辨真偽，稱之為客看客（kè kàn kè，指客體觀察客體）。 大德（dà dé，對有德之人的尊稱）。山僧（shān sēng，出家人對自己的謙稱）像這樣所舉的例子，都是爲了辨別魔事，揀擇差異，知道什麼是邪，什麼是正。 道流（dào liú，指修道之人）。實情最難理解，佛法幽深玄妙。即使理解得差不多了，山僧整天為他們說破，學佛之人總是不在意。千遍萬遍，從腳底下踏過，黑乎乎的，沒有一點火星。明明歷歷如狐貍般狡猾，學佛之人卻不相信，便在名句上生出自己的理解。年紀都過半百了，只管在別人家，揹著死屍，挑著擔子，天下亂跑，索要買草鞋的錢。總有一天會明白的。大德，山僧說，向外沒有法，學佛之人不會意，便立即向內作解釋，便立即靠著墻坐，舌頭抵著上顎，湛然不動，認為這就是祖門佛法。這也大錯特錯了。如果你認為不動清凈的境界是真，那你就是認無明為主人。古人說：『湛湛黑暗深坑，實在可怕！』說的就是這個道理。所以動的是風大（fēng dà，佛教用語，指構成世界的四大元素之一），不動的是地大（dì dà，佛教用語，指構成世界的四大元素之一）。動與不動，都沒有自性。如果向動處去捉它，它就向不動處立。如果向不動處去捉它，它就向動處立。譬如潛藏在泉水裡的魚，鼓動水波而自己跳躍出來。 大德，動與不動，是兩種境界，還是無依道人（wú yī dào rén，指沒有依賴的修行者）用動用不動？ 如果各方的學佛之人來，山僧在這裡，作三種判斷。如果中下根器（zhōng xià gēn qì，指資質中等或下等的人）的人來，我就奪走他的境界，而不去除他的法。
【English Translation】 Never let go. This is the subject watching the object. Or, if there is a student who responds to a pure state and comes before a wise teacher (shàn zhī shí, a virtuous friend who can guide others to the right path). The wise teacher recognizes that it is a state and throws it into a pit. The student says, 'What a great wise teacher!' The wise teacher then says, 'Bah! You don't know good from bad!' The student then bows. This is called the subject. Watching the subject. Or, if there is a student who comes before a wise teacher wearing a cangue and shackles. The wise teacher then puts another layer of shackles on him. The student is delighted, and neither of them can distinguish the truth, calling it the object watching the object. Virtuous ones (dà dé, a respectful term for virtuous people). The examples that this mountain monk (shān sēng, a humble term used by monks to refer to themselves) has given are all for distinguishing demonic affairs, selecting differences, and knowing what is evil and what is right. Followers of the Way (dào liú, refers to those who practice the Way). The truth is most difficult to understand, and the Buddha-dharma is profound and mysterious. Even if they understand it almost correctly, this mountain monk explains it to them all day long, but the students do not pay attention. Thousands and tens of thousands of times, they step over it under their feet, and it is dark and without a spark. Clearly and distinctly like a cunning fox, but the students do not believe it, and then they generate their own interpretations on famous phrases. They are already over half a century old, only managing other people's affairs, carrying dead corpses on their backs, carrying burdens, running around the world, asking for money to buy straw sandals. One day they will understand. Virtuous ones, this mountain monk says that there is no Dharma outside, but the students do not understand, and then they immediately make interpretations inwardly, and then they immediately sit against the wall, with their tongues touching the upper palate, serenely unmoving, thinking that this is the Buddha-dharma of the ancestral school. This is also a great mistake. If you think that the unmoving pure state is true, then you are recognizing ignorance as the master. The ancients said, 'The deep pit of serene darkness is truly terrifying!' This is what they were talking about. Therefore, what moves is the wind element (fēng dà, one of the four elements that constitute the world in Buddhism), and what does not move is the earth element (dì dà, one of the four elements that constitute the world in Buddhism). Movement and non-movement both have no self-nature. If you try to catch it in the place of movement, it will stand in the place of non-movement. If you try to catch it in the place of non-movement, it will stand in the place of movement. It is like a fish hidden in a spring, stirring the waves and leaping out by itself. Virtuous ones, are movement and non-movement two kinds of states, or does the unreliant person of the Way (wú yī dào rén, refers to a practitioner without reliance) use movement and non-movement? If students from various places come, this mountain monk will make three kinds of judgments here. If people of middle or lower capacity (zhōng xià gēn qì, refers to people of medium or low aptitude) come, I will take away their state, but I will not remove their Dharma.
器來。我便境法俱奪。如上上根器來。我便境法人。俱不奪。如有出格道人來。山僧此間。便全體作用。不歷根器。
大德。到這裡。學人著力處不通風。石火電光。即過了也。學人若眼目定動。即沒交涉。擬心即差。動念即乖。有人解者。不離目前。
大德。你擔缽囊屎擔子。傍家走。求佛求法。只今與么馳求底。你還識渠么。活撥撥地。祇是沒根株。擁不聚。撥不散。求著即轉遠。不求還在目前。靈音屬耳。若人不信。徒勞百年。
道流。一剎那間。便入華藏世界。入毗盧遮那國土。入解脫國土。入神通國土。入清凈國土。入法界。入穢入凈。入凡入聖。入餓鬼畜生。處處討覓尋。皆不見有生有死。唯有空名。幻化空花。不勞把捉。得失是非。一時放卻。
道流。山僧佛法。的的。從麻谷和尚。丹霞和尚。道一和尚。廬山拽。石頭和尚。一路行。遍天下。無人信得。盡皆起謗。
如道一和尚。用處純一無雜。學人。三百五百。盡皆不見他意。如廬山和尚。自在真正。逆順用處。學人不測涯際。悉皆茫然。如丹霞和尚。玩珠隱顯。學人來者。皆悉被罵。如麻谷用處。苦如黃檗。近皆不得。如石鞏用處。向箭頭上覓人。來者皆懼。如山僧今日用處。真正成壞。玩弄神變。入一切境。隨
【現代漢語翻譯】 現代漢語譯本： 如果是有一定根基的人來，我便將境界和法都奪走。如果是上上根基的人來，我便將境界、法和人都不會奪走。如果有超出常規的修行人來，我山僧在此，便會全體展現作用，不拘泥於根基。
各位大德，到了這裡，學人著力之處不通風，如石火電光般瞬間即逝。學人如果眼目不定，心神動搖，就毫無關係。如果心生擬議就差了，動了念頭就錯了。有人能理解，其實不離眼前。
各位大德，你挑著缽囊和屎擔子，四處奔走，求佛求法。如今這樣奔波尋求的，你還認識他嗎？活潑潑地，只是沒有根基，無法聚集，也無法分散。越是追求就越遠，不求反而就在眼前。靈妙的聲音就在耳邊，如果人不相信，徒勞度過百年。
各位道友，一剎那間，便進入華藏世界（Hua-zang World，佛教宇宙觀中的一個世界），進入毗盧遮那國土（Vairocana's Land，毗盧遮那佛所居住的凈土），進入解脫國土，進入神通國土，進入清凈國土，進入法界（Dharma Realm，宇宙萬法的總稱），進入污穢和清凈，進入凡俗和聖賢，進入餓鬼畜生道。處處尋覓，都見不到有生有死，唯有空名，如幻化空花，不必費力去把握。得失是非，一時放下。
各位道友，我山僧的佛法，的的確確，是從麻谷和尚（Magu，禪宗僧人），丹霞和尚（Danxia，禪宗僧人），道一和尚（Daoyi，禪宗僧人，也稱馬祖道一），廬山拽，石頭和尚（Shitou，禪宗僧人）一路行來，遍及天下，無人相信，全都起誹謗。
如道一和尚，用處純一無雜，學人三百五百，都不能理解他的意思。如廬山和尚，自在真正，逆順運用，學人無法測度其深淺，全都茫然不知。如丹霞和尚，玩弄寶珠，時隱時現，學人來者，都被他罵。如麻谷用處，苦澀如黃檗，難以接近。如石鞏用處，在箭頭上尋找人，來者都感到恐懼。如我山僧今日用處，真正能成能壞，玩弄神通變化，進入一切境界，隨順。
【English Translation】 English version: If someone with a certain capacity comes, I will take away both the realm and the Dharma. If someone with the highest capacity comes, I will not take away the realm, the Dharma, or the person. If a transcendent practitioner comes, I, this mountain monk, will fully manifest my function here, without being bound by capacity.
Virtuous ones, when you arrive here, the place where students exert effort is not ventilated; it passes by like a spark from flint or a flash of lightning. If a student's eyes are unsteady and their mind wavers, it is irrelevant. If you conceive in your mind, you are mistaken; if you stir a thought, you are wrong. If someone understands, it is not apart from what is before your eyes.
Virtuous ones, you carry your alms bowl and your dung bucket, running around seeking the Buddha and seeking the Dharma. Do you recognize the one who is running around seeking in this way right now? Lively and vibrant, it simply has no roots. It cannot be gathered together, nor can it be scattered. The more you seek it, the further away it gets; if you don't seek it, it is right before your eyes. The spiritual sound is at your ear. If people do not believe, they will labor in vain for a hundred years.
Followers of the Way, in an instant, you enter the Hua-zang World (Hua-zang World, a world in Buddhist cosmology), enter Vairocana's Land (Vairocana's Land, the pure land where Vairocana Buddha resides), enter the Land of Liberation, enter the Land of Supernatural Powers, enter the Land of Purity, enter the Dharma Realm (Dharma Realm, the totality of all phenomena in the universe), enter defilement and purity, enter the mundane and the sacred, enter the realms of hungry ghosts and animals. Searching everywhere, you will not find birth or death, only empty names, illusory empty flowers, which you need not bother to grasp. Gain and loss, right and wrong, let them all go at once.
Followers of the Way, this mountain monk's Buddha-dharma, truly and certainly, comes from Master Magu (Magu, a Chan Buddhist monk), Master Danxia (Danxia, a Chan Buddhist monk), Master Daoyi (Daoyi, a Chan Buddhist monk, also known as Mazu Daoyi), Lushan, Master Shitou (Shitou, a Chan Buddhist monk), all the way, throughout the world, but no one believes it, and they all slander it.
Like Master Daoyi, his use is pure and unmixed, but three or five hundred students all fail to understand his meaning. Like the Lushan monk, he is free and truly authentic, using both favorable and adverse circumstances, but students cannot fathom his depths and are all at a loss. Like Master Danxia, he plays with a jewel, sometimes hidden and sometimes revealed, and those who come to him are all scolded. Like Magu's use, it is as bitter as cork tree, and difficult to approach. Like Shitou's use, he seeks people on the arrowheads, and those who come are all afraid. Like this mountain monk's use today, it can truly create and destroy, playing with supernatural transformations, entering all realms, and according with them.
處無事。境不能換。但有來求者。我便出看渠。渠不識我。我便著數般衣。學人生解。一向入我言句。苦哉。瞎禿子。無眼人。把我著底衣。認青黃赤白。我脫卻。入清凈境中。學人一見。便生欣欲。我又脫卻。學人失心茫然。狂走言。我無衣。我即向渠道。你識我著衣底人么。忽爾回頭。認我了也。大德。你莫認衣。衣不能動。人能著衣。有個清凈衣。有個無生衣。菩提衣。涅槃衣。有祖衣。有佛衣。大德。但有聲名文句。皆悉是衣變。從臍輪氣海中。鼓激。牙齒敲磕。成其句義。明知是幻化。大德。外發聲語業。內表心所法。以思有念皆悉是衣。祇么認他著底衣。為實解。縱經塵劫。只是衣通。三界循環。輪迴生死。不如無事。相逢不相識。共語不知名。
今時學人不得。蓋為認名字為解。大䇿子上。抄死老漢子語。三重五重。復子褁。不教人見。道是玄旨。以為保重。大錯。瞎屢生。你向枯骨上。覓甚麼汁。有一般不識好惡。向教乘中取。意度商量。成於句義。如把屎塊子。口裡含了。吐過與別人。猶如俗人。打傳口令。相似。一生虛過。也道我出家。被他問著佛法。便即杜口無辭。眼似漆突。口如匾擔。如此之類。逢彌勒出世。移至他方世界。寄地獄受苦。
大德。你波波地。往諸方。覓甚麼物
【現代漢語翻譯】 現代漢語譯本： 沒事的時候，我就待在這裡。環境是無法改變的。但是如果有來向我求法的人，我便出去看看他。他不認識我，我就穿上各種各樣的衣服，學習人們的見解，總是陷入我的言語之中。可悲啊，這些瞎禿子，沒眼睛的人，把我穿的衣服，認作青黃赤白。我脫掉這些衣服，進入清凈的境界中，學人一見到，便生起貪婪的慾望。我又脫掉這些，學人便失去心智，茫然不知所措，瘋狂地說：『我沒有衣服了。』我便對他說：『你認識我穿衣服的那個人嗎？』他忽然回頭，認出我了。大德（指有德行的人），你不要執著于衣服，衣服是不能動的，人才能穿衣服。有清凈的衣，有無生的衣，菩提（覺悟）衣，涅槃（寂滅）衣，有祖衣，有佛衣。大德，但凡有聲名文句，都是衣服的變化，從臍輪氣海中，鼓動激發，牙齒敲擊，才形成句子的意義。要明白這些都是幻化。大德，外在發出的聲音語言，內在表達的心所之法，以及思考和念頭，都不過是衣服。只是執著於他所穿的衣服，當作真實的理解，縱然經過無數劫，也只是在衣服上打轉，在三界中循環，輪迴生死。不如什麼都不做，相逢卻不相識，共同說話卻不知道名字。
現在的學人不能得道，就是因為把名字當作理解。在大冊子上，抄寫死老頭子的語錄，三重五重地包裹起來，不讓人看見，說是玄妙的宗旨，以為是珍貴的。大錯特錯。瞎了眼的傢伙，你向枯骨上，尋找什麼汁液？還有一種人，不識好壞，從教義中提取，用自己的想法去衡量，形成句子的意義，就像把屎塊子，含在嘴裡，吐給別人。就像世俗之人，傳遞口令一樣。一生虛度，還說自己是出家人。被人問到佛法，便立刻閉口無言，眼睛像黑漆一樣，嘴巴像扁擔一樣。如此之類的人，即使遇到彌勒（未來佛）出世，也要被轉移到其他世界，寄居在地獄受苦。
大德，你奔波勞碌地，前往各個地方，尋找什麼東西？
【English Translation】 English version: When there is nothing to do, I stay here. The environment cannot be changed. But if someone comes seeking Dharma from me, I will go out to see them. If they don't recognize me, I will put on various kinds of clothes, study people's views, and always fall into my words. How sad, these blind bald heads, people without eyes, recognize the clothes I wear as blue, yellow, red, and white. I take off these clothes and enter the pure realm. When students see this, they immediately generate greedy desires. I take these off again, and the students lose their minds, at a loss, frantically saying, 'I have no clothes.' I then say to them, 'Do you recognize the person wearing the clothes?' They suddenly turn their heads and recognize me. Virtuous ones (referring to people with virtue), do not be attached to clothes, clothes cannot move, people can wear clothes. There are pure clothes, there are unborn clothes, Bodhi (enlightenment) clothes, Nirvana (extinction) clothes, there are ancestral clothes, there are Buddha clothes. Virtuous ones, but all that have names and phrases, are all changes of clothes, from the navel chakra and the sea of qi, drumming and stimulating, teeth knocking, to form the meaning of sentences. Understand that these are all illusions. Virtuous ones, the external sounds and languages, the internal expressions of mental dharmas, and thoughts and ideas, are all just clothes. Just clinging to the clothes he wears, taking it as the real understanding, even after countless kalpas, is just spinning around in clothes, circulating in the three realms, and reincarnating in life and death. It is better to do nothing, to meet but not recognize each other, to talk together but not know the name.
Today's students cannot attain enlightenment because they take names as understanding. On large books, they copy the sayings of dead old men, wrapping them three or five times, not letting people see them, saying they are profound principles, thinking they are precious. A big mistake. Blind-eyed fellows, what juice are you looking for on dry bones? There are also people who do not know good from bad, extracting from the teachings, using their own ideas to measure, forming the meaning of sentences, like putting a piece of shit in their mouths and spitting it out to others. Like worldly people, passing on passwords. Wasting their lives, and still saying they are monks. When asked about the Buddha Dharma, they immediately shut their mouths and have no words, their eyes like black lacquer, their mouths like flat carrying poles. People like this, even if they encounter Maitreya (the future Buddha) appearing in the world, will be transferred to other worlds, residing in hell to suffer.
Virtuous ones, what are you busily running around to various places to seek?
。踏你腳板闊。無佛可求。無道可成。無法可傳。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。
道流。真佛無形。真道無體。真法無相。三法混融。和合一處。既辨不得。喚作忙忙業識眾生。
僧問。如何是真佛真法真道。乞垂開示。師云。佛者心清凈是。法者心光明是。道者處處無礙凈光是。三即一。皆是空名而無實有。如真正道人。唸唸心不間斷。自達磨大師。從西土來。只是覓個不受人惑底人。后遇二祖。一言便了。始知從前。虛用工夫。
山僧今日見處。與祖佛不別。若第一句中。薦得。與祖佛為師。若第二句中薦得。與人天為師。若第三句中薦得。自救不了。
僧問。如何是西來意。師云。若有意。自救不了。云既無意。二祖如何得法。師云。得者是不得。云如何是不得底意。師云。為你向一切處。馳求心不能歇。所以祖師云。咄哉丈夫。將頭覓頭。你言下便自迴光返照。更不別求。知身心。與祖佛不別。當下無事。方名得法。
大德。山僧今日。事不獲己。
話度說出許多不才凈。你且莫錯。據我見處。實無許多般道理。要用便用。不用便休。祇如諸方。說六度萬行。以為佛法。我道是莊嚴門。佛事門。非是佛法。乃至。持齋持戒。擎油不㴸。道眼不明
【現代漢語翻譯】 現代漢語譯本：你的立足之處僅在你腳掌的寬度。沒有佛可以去尋求，沒有道可以去成就，沒有法可以去傳授。向外尋求有形相的佛，與你的本性並不相似。想要認識你的本心，既不是聚合也不是分離。
各位修道之人，真正的佛沒有形相，真正的道沒有本體，真正的法沒有相狀。三者融合在一起，無法分辨，就被稱作忙忙碌碌的業識眾生。
有僧人問：『什麼是真佛、真法、真道？請您開示。』趙州禪師說：『所謂佛，就是心的清凈；所謂法，就是心的光明；所謂道，就是處處沒有阻礙的清凈光明。』三者實為一體，都只是空名而沒有實際存在。如果真正修道的人，唸唸之間心不間斷，自從 Bodhidharma (達摩大師)從西土而來，只是爲了尋找一個不受人迷惑的人。後來遇到了 Huike (慧可二祖)，一句話就明白了，才知道從前都是白費功夫。
我趙州禪師今日所見，與歷代祖師和佛沒有差別。如果在第一句話中領悟，就可以與祖師和佛為師；如果在第二句話中領悟，就可以與人天為師；如果在第三句話中領悟，自己都無法解救。
有僧人問：『什麼是 Bodhidharma (西來意)從西方帶來的真意？』趙州禪師說：『如果有所謂的「意」，自己都無法解救。』僧人說：『既然沒有「意」，Huike (二祖慧可)是如何得法的？』趙州禪師說：『所謂「得」，就是沒有得到。』僧人問：『什麼是沒有得到的「意」？』趙州禪師說：『因為你到處馳求的心不能停止，所以祖師說：「咄，大丈夫！將頭覓頭。」你如果當下就能迴光返照，不再向外尋求，明白自身的身心與祖師和佛沒有差別，當下無事，才叫做得法。』
各位大德，我趙州禪師今日實在不得已，
說出了許多不中聽的話。你們可不要誤解。依我看來，實在沒有那麼多道理。要用就用，不用就放下。就像各處所說的六度萬行，認為是佛法，我說那是莊嚴的門徑，佛事的門徑，不是真正的佛法。乃至持齋持戒，小心翼翼地拿著油，唯恐滴落，都是因為道眼不明。
【English Translation】 English version: Your foothold is only the width of your foot. There is no Buddha to seek, no Dao to achieve, no Dharma to transmit. Seeking a Buddha with form externally is not similar to your original nature. If you want to know your original mind, it is neither union nor separation.
Followers of the Dao, the true Buddha has no form, the true Dao has no substance, the true Dharma has no appearance. The three are mixed and merged into one place. If you cannot distinguish them, you are called busy sentient beings of karmic consciousness.
A monk asked, 'What is the true Buddha, true Dharma, true Dao? Please enlighten us.' The Master said, 'Buddha is the purity of the mind. Dharma is the light of the mind. Dao is the unobstructed pure light everywhere.' The three are one, all are empty names without real existence. Like a true person of the Dao, the mind is uninterrupted in every thought. Since Bodhidharma (達摩大師) came from the Western Land, he was only looking for someone who would not be deceived by others. Later, he met Huike (慧可二祖), and understood with one word. Only then did he realize that he had wasted his efforts before.
What I, Zhaozhou (趙州禪師), see today is no different from the ancestral Buddhas. If you understand in the first sentence, you can take the ancestral Buddhas as your teachers. If you understand in the second sentence, you can take humans and devas as your teachers. If you understand in the third sentence, you cannot save yourself.
A monk asked, 'What is the meaning of Bodhidharma's (西來意) coming from the West?' The Master said, 'If there is intention, you cannot save yourself.' The monk said, 'Since there is no intention, how did Huike (二祖慧可) attain the Dharma?' The Master said, 'Attainment is non-attainment.' The monk asked, 'What is the meaning of non-attainment?' The Master said, 'Because your mind is constantly seeking everywhere and cannot rest. Therefore, the Patriarch said, "Alas, great man! Searching for your head with your head." If you can immediately turn your light inward and not seek elsewhere, knowing that your body and mind are no different from the ancestral Buddhas, and there is nothing to do at this moment, then you are said to have attained the Dharma.'
Virtuous ones, I, Zhaozhou (趙州禪師), am compelled today.
I have spoken many unrefined words. Do not misunderstand me. In my view, there are not so many principles. Use them when needed, and put them down when not needed. Just like the six perfections and ten thousand practices spoken of everywhere, which are considered the Buddha Dharma, I say they are the gate of adornment, the gate of Buddhist affairs, not the true Buddha Dharma. Even holding fasts and precepts, holding oil carefully for fear of spilling, are all because the eye of the Dao is not clear.
。盡須抵倩。索飯錢。有日在。何故如此。入道不通理。復身還信施。長者八十一。其樹不生耳。乃至。孤峰獨宿。一食卯齋。長坐不臥。六時行道。皆是造業底人。乃至頭目髓腦。國城妻子象馬七珍。盡皆舍施。如是等見。皆是苦身心故。還招苦果。不如無事純一無雜。乃至十地滿心菩薩。皆求此道流軌跡。了不可得。所以諸天歡喜。地神捧足。十方諸佛。無不稱歎。緣何如此。為今聽法道人。用處無軌跡。
僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。未審此意如何。乞師指示。師云。大通者。是自己。于處處。達其萬法。無性無相。名為大通。智勝者。於一切處不疑。不得一法。名為智勝也。佛者。心清凈光明。透徹法界。得名為佛。十劫坐道場者。十波羅蜜是。佛法不現前者。佛本不生。法本不滅。云何更有現前。不得成佛道者。佛不應更作佛。古人云。佛常在世間。而不染世間法。道流。你欲得作佛。莫隨萬物。心生種種法生。心滅種種法滅。一心不生。萬法無咎。世出世間。無佛無法。亦不現前。亦不曾失。設有者。皆是名言章句。接引小兒。施設藥病。表顯名句。且名句不自名句。還是你目前。昭昭靈靈。鑒覺聞知。照燭底。安一切名句大德。造五無間業。方得解脫。
僧
【現代漢語翻譯】 現代漢語譯本：都是在抵償宿債，索要飯錢。總有一天會清算的。為什麼會這樣呢？因為他們入道卻不通曉真理，反而又去相信佈施。就像長者活到八十一歲，那樹卻不長耳朵一樣。乃至那些孤身在山峰上住宿，一天只吃一頓卯時齋飯，長期端坐不臥，一天六個時辰都在修行的，都是在造業的人。乃至那些捨棄頭目髓腦、國家城池、妻子兒女、象馬七寶等一切的人，像這樣的見解，都是因為苦待身心，反而招來苦果。不如什麼都不做，保持純一無雜的狀態。乃至十地滿心菩薩，都在尋求這種道流的軌跡，卻始終無法找到。所以諸天歡喜，地神捧足，十方諸佛無不稱讚。緣何如此？因為現在聽法的道人，其作用之處了無軌跡。
僧人問：『大通智勝佛（Mahābhijñā-jñānābhibhū，具有廣大神通智慧的勝利者），在道場坐了十劫（kalpa，極長的時間單位），佛法（Buddha-dharma，佛教的教義）沒有顯現，未能成就佛道（Buddha-bodhi，成佛的道路），不知這是什麼意思？請師父開示。』
師父說：『所謂『大通』，就是指自己，在任何地方，都能通達萬法（dharma，宇宙間一切事物和現象）的無性無相，這就叫做『大通』。所謂『智勝』，就是在一切處都沒有疑惑，不執著于任何一法，這就叫做『智勝』。所謂『佛』，就是指內心清凈光明，透徹法界（dharma-dhātu，宇宙萬法的總稱），才能被稱為『佛』。所謂『十劫坐道場』，指的是十波羅蜜（paramita，到達彼岸的十種方法，即佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）。所謂『佛法不現前』，是因為佛本來就不生，法本來就不滅，怎麼會有顯現呢？所謂『不得成佛道』，是因為佛不應該再去成為佛。古人說：『佛常在世間，卻不被世間法所污染。』
道流（修行人），你想要成佛，就不要追隨萬物。心生則種種法生，心滅則種種法滅。一心不生，萬法就沒有過錯。世間和出世間，既沒有佛也沒有法，既不顯現，也不曾失去。如果說有，那都是名言章句，用來接引小孩子，施設藥病，表顯名句。而且名句不能自己成為名句，還是你目前昭昭靈靈，具有鑑別覺知，照燭一切的那個東西。安一切名句的大德，造作五無間業（ānāntarika-karma，五種導致立即墮入地獄的罪業），才能得到解脫。』
僧人問：
【English Translation】 English version: All are repaying debts and demanding meal money. There will be a day of reckoning. Why is this so? Because they enter the path without understanding the principle, and instead believe in almsgiving again. It's like an elder living to eighty-one, but the tree doesn't grow ears. Even those who dwell alone on mountain peaks, eat only one meal at dawn, sit for long periods without lying down, and practice the Way six times a day, are all creating karma. Even those who give up their heads, eyes, marrow, brains, countries, cities, wives, children, elephants, horses, and the seven treasures, such views are all because of afflicting the body and mind, and instead inviting suffering as a result. It is better to do nothing, maintaining a pure and unmixed state. Even Bodhisattvas (bodhi-sattva, beings striving for enlightenment) who have reached the tenth ground (bhūmi, stages of the bodhisattva path) seek the traces of such a Wayfarer (dao liu, a person who practices the Way), but can never find them. Therefore, the gods rejoice, the earth deities support their feet, and all the Buddhas (buddha, enlightened beings) in the ten directions praise them without exception. Why is this so? Because the Wayfarer who is now listening to the Dharma (dharma, the teachings of the Buddha) leaves no trace in their actions.
A monk asked: 'The Buddha Mahābhijñā-jñānābhibhū (大通智勝佛, the Buddha of Great Penetrating Wisdom and Victory), sat in the Bodhimanda (道場, place of enlightenment) for ten kalpas (劫, eons), but the Buddha-dharma (佛法, the teachings of the Buddha) did not manifest, and he did not attain Buddhahood (佛道, the path to becoming a Buddha). What does this mean? Please instruct me.'
The Master said: 'The 'Great Penetration' (大通) refers to oneself, who understands the non-nature and non-form of all dharmas (法, phenomena) everywhere. This is called 'Great Penetration.' 'Wisdom Victory' (智勝) means having no doubt in all places and not grasping at any dharma. This is called 'Wisdom Victory.' 'Buddha' (佛) refers to a mind that is pure, bright, and penetrates the entire dharma-dhātu (法界, the realm of all dharmas), and is thus called 'Buddha.' 'Sitting in the Bodhimanda for ten kalpas' refers to the ten pāramitās (波羅蜜, perfections). 'The Buddha-dharma not manifesting' is because the Buddha is originally unborn, and the Dharma is originally unceasing. How can there be manifestation? 'Not attaining Buddhahood' is because a Buddha should not become a Buddha again. The ancients said: 'The Buddha is always in the world, but is not defiled by worldly dharmas.'
Wayfarer (道流), if you want to become a Buddha, do not follow the myriad things. When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. When the one mind does not arise, all dharmas are without fault. In the world and beyond the world, there is neither Buddha nor Dharma, neither manifesting nor ever lost. If there were, they would all be nominal phrases and sentences, used to guide children, administer medicine for illness, and express nominal phrases. Moreover, nominal phrases cannot become nominal phrases by themselves; it is still that which is clear and bright, discerning and knowing, illuminating and perceiving right before your eyes. A great virtuous one who establishes all nominal phrases and creates the five ānantarika-karmas (五無間業, the five heinous offenses that lead to immediate rebirth in hell) can attain liberation.'
A monk asked:
問。如何是五無間業。師云。殺父。殺母。出佛身血。破和合僧。焚燒經像等。此是五無間業。云如何是父。師云。無明是父。你一念心。求起滅處。不可得。如響應空。隨處無事。名為殺父。云如何是母。師云。貪愛為母。你一念心。入欲界中。求其貪愛。唯見諸法空相。處處無著。名為害母。云如何是出佛身血。師云。你向清凈法界中。無一念心生解。便處處黑暗。是出佛身血。云如何是破和合僧。師云。你一念心。正達煩惱結使。如空無所依。是破和合僧。云如何是焚燒經像。師云。見因緣空心空法空。一念決定斷。迥然無事。便是焚燒經像。
大德。若如是達得。免被伊凡聖名礙。你一念心。祇向空拳指上生實解。根境法中虛捏怪。自輕而退屈言。我是凡夫。他是聖人。禿屢生。有甚死急。披他師子皮。卻作野犴鳴。大丈夫漢。不作丈夫氣息。自家屋裡物。不肯信。祇么向外覓。上他古人閑名句。倚陰慱陽。不能特達。逢境便緣。逢塵便執。觸處惑起。自無準定。道流。莫取山僧說處。何故。說無憑據。一期間。圖畫虛空。如彩𦘕像等喻。
道流。莫將佛為究竟。我見猶如廁孔。菩薩羅漢。儘是枷鎖。縳人底物。所以文殊仗劍。殺于瞿曇。鴦崛持刀。害於釋氏。道流。無佛可得。乃至三乘五性。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是五無間業？ 師父說：殺父，殺母，出佛身血，破和合僧，焚燒經像等。這就是五無間業。 問：如何是父？ 師父說：無明（avidyā）是父。你一念心，求起滅之處，不可得，如響應空，隨處無事，名為殺父。 問：如何是母？ 師父說：貪愛（tṛṣṇā）為母。你一念心，入欲界中，求其貪愛，唯見諸法空相，處處無著，名為害母。 問：如何是出佛身血？ 師父說：你向清凈法界中，無一念心生解，便處處黑暗，是出佛身血。 問：如何是破和合僧？ 師父說：你一念心，正達煩惱結使，如空無所依，是破和合僧。 問：如何是焚燒經像？ 師父說：見因緣空，心空，法空，一念決定斷，迥然無事，便是焚燒經像。
大德，若如是達得，免被伊凡聖名礙。你一念心，只向空拳指上生實解，根境法中虛捏怪，自輕而退屈言：『我是凡夫，他是聖人。』禿驢生，有甚死急？披他師子皮，卻作野犴鳴。大丈夫漢，不作丈夫氣息。自家屋裡物，不肯信，只么向外覓，上他古人閑名句，倚陰慱陽，不能特達。逢境便緣，逢塵便執，觸處惑起，自無準定。道流，莫取山僧說處。何故？說無憑據。一期間，圖畫虛空，如彩畫像等喻。
道流，莫將佛為究竟。我見猶如廁孔。菩薩（bodhisattva）羅漢（arhat），儘是枷鎖，縛人底物。所以文殊（Mañjuśrī）仗劍，殺于瞿曇（Gautama Buddha）。鴦崛（Aṅgulimāla）持刀，害於釋氏（Śākya）。道流，無佛可得，乃至三乘五性。
【English Translation】 English version: Question: What are the five unpardonable sins (pañcānantarya)? The master said: Killing the father, killing the mother, shedding the blood of a Buddha, disrupting the Sangha (saṃgha), burning scriptures and images, etc. These are the five unpardonable sins. Question: What is the 'father'? The master said: Ignorance (avidyā) is the 'father'. In a single thought, you seek the place of arising and ceasing, but it is unattainable, like an echo in the void. Everywhere there is nothing to do. This is called 'killing the father'. Question: What is the 'mother'? The master said: Craving (tṛṣṇā) is the 'mother'. In a single thought, you enter the desire realm, seeking craving, but you only see the empty nature of all dharmas. Everywhere there is no attachment. This is called 'harming the mother'. Question: What is 'shedding the blood of a Buddha'? The master said: When you are in the pure Dharma realm, if not a single thought of understanding arises, then everywhere is darkness. This is 'shedding the blood of a Buddha'. Question: What is 'disrupting the Sangha'? The master said: In a single thought, you directly realize that the bonds of affliction are like the void, without any support. This is 'disrupting the Sangha'. Question: What is 'burning scriptures and images'? The master said: Seeing that conditions are empty, the mind is empty, and the Dharma is empty, in a single thought you decisively cut off all things, and there is absolutely nothing to do. This is 'burning scriptures and images'.
Virtuous ones, if you attain such understanding, you will avoid being obstructed by the names of ordinary beings and sages. In a single thought, you only generate a real understanding on the finger pointing at an empty fist, fabricating strange things in the realms of roots, objects, and dharmas. You belittle yourself and retreat, saying, 'I am an ordinary person, and he is a sage.' Bald donkey, what's the rush to die? Wearing the skin of a lion, you make the cry of a jackal. A great hero does not act with the breath of a man. You don't believe in the things in your own house, but only seek them outside, relying on the idle words of the ancients, leaning on the yin to gamble on the yang, unable to be particularly clear. Meeting a situation, you immediately cling to it; meeting dust, you immediately grasp it. Afflictions arise everywhere, and you have no fixed standard. Followers of the Way, do not take what this mountain monk says. Why? Because there is no basis for what I say. For a time, it is like painting the void, like painted images and other metaphors.
Followers of the Way, do not take the Buddha as the ultimate. I see it as like a toilet hole. Bodhisattvas (bodhisattva) and Arhats (arhat) are all shackles, things that bind people. Therefore, Mañjuśrī (Mañjuśrī) wielded a sword and killed Gautama Buddha (Gautama Buddha). Aṅgulimāla (Aṅgulimāla) held a knife and harmed Śākya (Śākya). Followers of the Way, there is no Buddha to be attained, not even the Three Vehicles and the Five Natures.
圓頓教跡。皆是一期藥病相治。並無實法。設有。皆是相似表顯。路布文字。差排且如是說。道流。有一般禿子。便向里許著功。擬求出世之法。錯了也。若人求佛。是人失佛。若人求道。是人失道。若人求祖。是人失祖。大眾莫錯。我且不取你解經論。我亦不取你國王大臣。我亦不取你辯似懸河。我亦不取你聰明智慧。唯要你真正見解。
道流。設解得百本經論。不如一個無事底阿師。你解得。即輕滅他人。勝負修羅。人我無明。長地獄業。如善星比丘。解十二分教。生身陷地獄。大地不容。不如無事休歇去。饑來吃飯。困來閤眼。愚人笑我。智乃知焉。
道流。莫向文字中求。心動疲勞。吸冷氣無益。不如一念緣起無生。超出三乘權學菩薩。
大德。莫因循過日。山僧往日。未有見處時。黑漫漫地。光陰空過。腹熱心忙。奔波訪道。后還得力。始到今日。共道流。如是話度。
勸諸道流。莫為衣食。看世界易過。善知識難逢。如優曇花。時一現耳。你諸方聞道。有個臨濟老漢。出來便擬問難。教語不得。被山僧全體作用。學人空開得眼口。總動不得。懵然不知以何答我。我向伊道。龍象蹴踏非驢所堪。你諸處只指胸點肋道。我解禪解道。三個兩個。到這裡不奈何。咄哉。
你將這
【現代漢語翻譯】 現代漢語譯本： 圓頓教的示現，都是針對特定時期的病癥而設的對治之法，並沒有實在不變的法。即使有，也只是相似的表象，用文字來鋪陳道路。姑且這樣說吧。各位修行人，有些人愚笨，便在這些文字裡下功夫，想要尋求超脫世間的方法，那就錯了。如果有人求佛，這個人就會失去佛；如果有人求道，這個人就會失去道；如果有人求祖，這個人就會失去祖。各位不要搞錯了。我並不需要你們解釋經論，我也不需要你們是國王大臣，我也不需要你們辯才如懸河，我也不需要你們聰明智慧，我只需要你們真正具有正確的見解。
各位修行人，即使你理解了一百本經論，也不如一個無所事事的阿師（老師）。你理解了經論，就會輕視他人，爭強好勝，陷入人我之見的無明之中，增長地獄的業因。就像善星比丘，理解了十二分教，卻活生生地墮入了地獄，大地都無法容納他。不如無事地休息，餓了就吃飯，困了就睡覺。愚蠢的人會嘲笑我，但有智慧的人自然會明白。
各位修行人，不要在文字中尋求真理，那樣只會心神疲憊。吸入冷空氣毫無益處，不如一念之間體悟緣起性空，就能超越三乘的權教菩薩。
各位大德，不要虛度光陰。我山僧往日，在沒有開悟的時候，一片黑暗，光陰白白流逝，內心焦躁不安，四處奔波訪道。後來得到力量，才有了今天，和各位修行人這樣談論佛法。
勸告各位修行人，不要爲了衣食而奔波。看世界很容易過去，但善知識很難遇到，就像優曇花一樣，難得一現。你們從各處聽說，有個臨濟老漢，出來就想問難，不讓他說話，我就用全部的力量來應對。學人們空有眼口，卻什麼都做不了，茫然不知如何回答我。我對他們說：『龍象的行動，不是驢子所能勝任的。』你們在各處只會指指點點，說我理解禪，理解道，三兩個還行，但到了這裡就沒辦法了。可嘆啊！
你們將這些
【English Translation】 English version: The teachings of the perfect and sudden doctrine are all remedies tailored to specific ailments of a particular time; there is no truly fixed Dharma. Even if there appears to be, it is merely a semblance, using words to pave the way. Let's just say it like this. Fellow practitioners, some are foolish and exert effort in these words, intending to seek a way to transcend the world, but that is wrong. If someone seeks the Buddha, that person will lose the Buddha; if someone seeks the Tao, that person will lose the Tao; if someone seeks the Patriarch, that person will lose the Patriarch. Do not be mistaken, everyone. I do not need you to interpret scriptures and treatises, nor do I need you to be kings and ministers, nor do I need you to have eloquence like a cascading waterfall, nor do I need you to be clever and wise. I only need you to have genuine and correct understanding.
Fellow practitioners, even if you understand a hundred scriptures and treatises, it is not as good as an 'acharya' (teacher) who has nothing to do. If you understand them, you will belittle others, be competitive, and fall into the ignorance of self and others, increasing the karma of hell. Like the Bhikshu Sunaksatra (Good Star), who understood the twelve divisions of the teachings, yet fell alive into hell, and the earth could not contain him. It is better to rest without doing anything, eat when hungry, and sleep when tired. Fools will laugh at me, but the wise will understand.
Fellow practitioners, do not seek within the words, for that will only exhaust your mind. Inhaling cold air is useless; it is better to realize the unoriginated nature of dependent arising in a single thought, and you will surpass the Bodhisattvas of the provisional teachings of the Three Vehicles.
Virtuous ones, do not waste your days. In the past, when I, this mountain monk, had not yet attained enlightenment, it was all darkness, and time passed in vain. My heart was anxious, and I traveled everywhere seeking the Tao. Later, I gained strength, and that is why I am here today, discussing the Dharma with you fellow practitioners.
I advise you fellow practitioners, do not strive for clothing and food. See how easily the world passes, but a good teacher is hard to find, like the 'udumbara' flower, which appears only once in a long time. You have heard from all directions that there is an old man Linji (Rinzai), who comes out and wants to challenge with difficult questions. If he is not allowed to speak, I will use all my strength to respond. The students have eyes and mouths, but they cannot do anything, and they are at a loss as to how to answer me. I say to them: 'The stride of a dragon elephant is not something a donkey can handle.' You only point and comment everywhere, saying that I understand Zen and understand the Tao, and a few of you are okay, but when you get here, you can't do anything. Alas!
You take these
個身心。到處簸兩片皮。誑呼閻閭。吃鐵棒。有日在。非出家兒。盡向阿修羅界攝。夫如至理之道。非諍論而可求激揚。鏗槍以摧外道。至於佛祖相承。更無別意。設有言教。落在化儀。三乘五性。人天因果。如圓頓之教。又且不然。童子善財。皆不求過。大德。莫錯用心。譬如大海不停死屍。祇么擔卻。擬天下走。自起見障。以礙於心。日上無雲。麗天普照。眼中無翳。空里無花。
道流。你欲得如法。但莫生疑。展即彌綸法界。收即絲髮不立。歷歷孤明。未曾欠少。眼不見。耳不聞。喚作甚麼物。古人云。說似一物。則不中。你但自家看。更有甚麼。說亦無盡。各自努力。珍重。
趙州行腳時。見師。值師洗腳次。州便問。如何是祖師西來意。師云。恰值老僧洗腳。州近前作聽勢。師云。更要第二杓惡水潑在。州便下去。
師聞德山示眾云。道道。道得也三十棒。道不得。也三十棒。時洛浦作侍者。師令洛浦去。囑之云。汝去。若見渠恁么道。便問。既是道得。為甚麼。也三十棒。他若打。你便接住拄杖。推一推。浦如所教。山果行棒。被浦推倒。山起。便歸方丈。
浦回。舉似師。師云。我從來疑著這漢。雖然如是。你還見德山么。浦擬議。師便打。
麻谷來。才敷坐具。便問
【現代漢語翻譯】 現代漢語譯本：這個身心，到處就像兩片破爛的皮囊。欺騙愚弄世人，最終要吃鐵棒受苦。總有一天會明白，不是出家之人，最終都會被攝入阿修羅界（Asura realm，六道之一，充滿爭鬥）。真正的至理大道，不是通過爭論可以求得，而是要激揚佛法，用佛法的力量摧毀外道。至於佛祖相承的教義，更沒有其他的含義。即使有言語教誨，也只是爲了適應不同的根器和情況而設的方便法門。三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）五性（指眾生不同的根性和成佛的可能性），人天因果（指人道和天道的因果關係），對於圓頓之教（指頓悟的教法）來說，又不是這樣。童子善財（Sudhana，華嚴經中的求道者），都不追求超越。各位大德，不要用錯心。譬如大海不會停留死屍，如果只是這樣擔著，想要走遍天下，那就是自己製造見解上的障礙，從而阻礙了心。太陽升起，沒有云彩，麗日普照。眼中沒有翳障，空中就沒有虛幻的花朵。 道流（指修行人），你們想要得到如法的境界，只要不生疑惑。展開就瀰漫法界（Dharmadhatu，宇宙萬有），收起就連一絲一毫也不存在。歷歷分明，從未欠缺減少。眼睛看不見，耳朵聽不見，這該叫做什麼呢？古人說，如果說像什麼東西，那就錯了。你們只要自己去看，還有什麼呢？說也說不盡，各自努力吧，珍重。 趙州（Zhaozhou，禪宗大師）行腳參訪時，拜見老師，正趕上老師洗腳。趙州便問：『如何是祖師西來意？』老師說：『恰好老僧正在洗腳。』趙州走近做出傾聽的姿勢。老師說：『還要第二瓢髒水潑在你身上嗎？』趙州便下去了。 老師聽說德山（Deshan，禪宗大師）示眾說：『道道，說得對也打三十棒，說不對也打三十棒。』當時洛浦（Luopu，人名）做侍者。老師讓洛浦去，囑咐他說：『你去了，如果見到他這樣說，就問：既然是說得對，為什麼還要打三十棒？』他如果打你，你就接住他的拄杖，推他一下。』洛浦按照老師教的去做。德山果然要打，被洛浦推倒。德山起來，就回方丈了。 洛浦回來，把情況告訴老師。老師說：『我一直懷疑這個傢伙。雖然是這樣，你還見到德山了嗎？』洛浦猶豫不決。老師就打了他。 麻谷（Magu，人名）來拜訪，剛鋪好坐具，便問：
【English Translation】 English version: This body and mind are like two tattered pieces of skin everywhere. Deceiving and fooling people, ultimately one will eat iron rods and suffer. One day it will be understood that those who are not renunciants will eventually be drawn into the Asura realm (Asura realm, one of the six realms, full of strife). The true ultimate path cannot be sought through argument, but through vigorous promotion of the Dharma, using the power of the Dharma to destroy external paths. As for the teachings passed down from Buddha to Buddha, there is no other meaning. Even if there are verbal teachings, they are only expedient methods adapted to different capacities and situations. The Three Vehicles (Śrāvakayāna, Hearer Vehicle; Pratyekabuddhayāna, Solitary Realizer Vehicle; Bodhisattvayāna, Bodhisattva Vehicle), the Five Natures (referring to the different capacities of sentient beings and the possibility of attaining Buddhahood), the karmic consequences of humans and gods (referring to the karmic relationship between the human and heavenly realms), are not the same for the Round and Sudden Teaching (referring to the teaching of sudden enlightenment). The youth Sudhana (Sudhana, a seeker of the Way in the Avatamsaka Sutra) does not seek to surpass. Virtuous ones, do not misuse your minds. For example, the ocean does not retain corpses. If you just carry it like this, wanting to travel the world, you are creating obstacles of views for yourself, thereby hindering the mind. When the sun rises, there are no clouds, and the beautiful sun shines everywhere. When there are no cataracts in the eyes, there are no illusory flowers in the sky. Followers of the Way (referring to practitioners), if you want to attain the state of being in accordance with the Dharma, just do not give rise to doubt. When unfolded, it permeates the Dharmadhatu (Dharmadhatu, the universe and all things); when retracted, not even a hair's breadth exists. It is clearly and distinctly bright, never lacking or diminished. The eyes cannot see it, the ears cannot hear it. What should this be called? The ancients said, 'If you say it is like something, then you are wrong.' You just have to look for yourself. What else is there? It cannot be said exhaustively. Each of you strive diligently. Treasure this. When Zhaozhou (Zhaozhou, a Chan master) was traveling and visiting, he met the teacher, who happened to be washing his feet. Zhaozhou then asked, 'What is the meaning of the Patriarch's coming from the West?' The teacher said, 'It just so happens that this old monk is washing his feet.' Zhaozhou approached and made a listening gesture. The teacher said, 'Do you want me to splash a second ladle of dirty water on you?' Zhaozhou then left. The teacher heard that Deshan (Deshan, a Chan master) was addressing the assembly, saying, 'The Way, the Way, if you speak correctly, you will be hit thirty times; if you speak incorrectly, you will also be hit thirty times.' At that time, Luopu (Luopu, a personal name) was serving as an attendant. The teacher told Luopu to go, instructing him, 'When you go, if you see him saying this, ask, 'Since it is speaking correctly, why hit thirty times?' If he hits you, then grab his staff and push him.' Luopu did as the teacher instructed. Deshan indeed wanted to hit him, but was pushed down by Luopu. Deshan got up and returned to his abbot's room. Luopu returned and told the teacher what had happened. The teacher said, 'I have always suspected this fellow. Even so, did you still see Deshan?' Luopu hesitated. The teacher then hit him. Magu (Magu, a personal name) came to visit, and after just spreading out his sitting cloth, he asked:
。十二面觀音。阿那個是正面。師下繩床。以一手收坐具。以一手搊住云。十二面觀音。甚麼處去也。谷轉身擬坐繩床。師拈棒便打。谷接卻棒。與師相捉。歸方丈。
師會下。兩堂首座。一日舉頭相顧。各下一喝。僧舉問師。還有賓主也無。師云。賓主歷然。
師問院主。甚麼處來。云州中糶黃米來。師以拄杖。劃一劃云。還糶得這個么。主便喝。師便打。
須臾典座來。師舉前話。座云。院主不會和尚意。師云。你作么生會。座作禮。師亦打。
黃龍南云。院主下喝。不可放過。典座禮拜。放過不可。臨濟令行。歸宗放過。三十年後。有人說破。
師會下。有同學二人相問。離卻中下二機。請兄道一句子。一人云。擬問即失。一人云。恁么則禮拜老兄去也。前人云。賊。
師聞得。升堂云。要會臨濟賓主句。問取堂中二禪客。便下座。
師應機。多用喝。學徒多學之。師一日問僧。汝總學我喝。我且問你。有一人。從東廊出。一人從西廊出。兩人齊喝一聲。這裡分得賓主。你作么生分。若分不得。已后不得學老僧喝。
師升座次。有僧出。師便喝。僧亦喝。師便打。
翠巖芝云。臨濟也粗心。好彩是這僧。若是今時衲僧。且作么生出得。
師問僧
【現代漢語翻譯】 現代漢語譯本：十二面觀音（Shi Er Mian Guan Yin，具有十二個面孔的觀音菩薩）。阿，哪個是正面？ 師父走下繩床（sheng chuang，禪床）。用一隻手收起坐具（zuoju，蒲團），用一隻手抓住（某物）說：『十二面觀音，到哪裡去了？』 谷轉身想要坐到繩床上，師父拿起棒子就打。谷接住棒子，與師父互相扭打，回到方丈（fangzhang，寺院住持的住所）。 師父門下，兩堂首座（shouzuo，禪堂中資歷最深的僧人）有一天互相看了一眼，各自發出一聲喝。有僧人舉出來問師父：『還有賓主（binzhu，指主客關係，禪宗用語，表示主體和客體的互動）嗎？』 師父說：『賓主分明。』 師父問院主（yuanzhu，寺院的管理者）：『從哪裡來？』 回答說：『從州里賣黃米回來。』 師父用拄杖（zhuzhang，僧人用的枴杖）劃了一下說：『還能賣掉這個嗎？』 院主便喝了一聲，師父就打了他。 一會兒，典座（dianzuo，寺院中負責齋飯的僧人）來了。師父提起之前的話。典座說：『院主不明白和尚（heshang，僧人）的意思。』 師父說：『你怎麼樣理解？』 典座作禮，師父也打了他。 黃龍南（Huanglong Nan，禪宗大師）說：『院主發出的喝聲，不可輕易放過。典座禮拜，放過也不可。臨濟（Linji，禪宗宗派）的命令通行，歸宗（Guizong，禪宗大師）放過了。三十年後，有人會說破。』 師父門下，有兩個同學互相問：『撇開中等和下等根器的人，請兄說一句。』 一人說：『想要問就失去了。』 一人說：『既然這樣，就向老兄禮拜去吧。』 前一人說：『賊！』 師父聽到了，升座說法說：『想要領會臨濟賓主句，就問堂中的兩位禪客。』 隨即下座。 師父隨機應變，經常使用喝。學徒們大多學習他。師父有一天問僧人：『你們都學我喝，我且問你。有一個人，從東廊出來，一個人從西廊出來，兩人一起喝一聲。這裡分得出賓主，你怎麼樣分？ 如果分不出來，以後不許學老僧喝。』 師父升座的時候，有僧人出來，師父就喝。僧人也喝。師父就打了他。 翠巖芝（Cuiyan Zhi，禪宗大師）說：『臨濟也太粗心了。幸好是這個僧人。如果是現在的衲僧（naseng，僧人的謙稱），又該怎麼應對呢？』 師父問僧人：
【English Translation】 English version: Twelve-faced Guanyin (Shi Er Mian Guan Yin, Guanyin Bodhisattva with twelve faces). Ah, which one is the front? The master stepped down from the rope bed (sheng chuang, meditation bed), using one hand to gather the sitting mat (zuoju, cushion) and the other hand to hold (something), saying, 'Twelve-faced Guanyin, where has it gone?' Gu turned around, intending to sit on the rope bed, and the master struck him with a staff. Gu caught the staff and wrestled with the master, returning to the abbot's room (fangzhang, residence of the abbot of a monastery). Under the master, the two head monks (shouzuo, the most senior monks in the meditation hall) looked at each other one day and each let out a shout. A monk raised the question to the master, 'Is there still guest and host (binzhu, referring to the relationship between host and guest, a Zen term indicating the interaction between subject and object)?' The master said, 'Guest and host are distinct.' The master asked the monastery manager (yuanzhu, the administrator of the monastery), 'Where are you coming from?' He replied, 'Returning from selling yellow rice in the prefecture.' The master drew a line with his staff (zhuzhang, a staff used by monks) and said, 'Can you still sell this?' The manager then shouted, and the master struck him. After a while, the cook (dianzuo, the monk in charge of meals in the monastery) came. The master brought up the previous conversation. The cook said, 'The manager doesn't understand the abbot's (heshang, monk) meaning.' The master said, 'How do you understand it?' The cook made a bow, and the master also struck him. Huanglong Nan (Huanglong Nan, a Zen master) said, 'The manager's shout should not be easily let go. The cook's bowing should not be let go either. Linji's (Linji, a Zen school) orders are carried out, Guizong (Guizong, a Zen master) let it go. In thirty years, someone will reveal it.' Under the master, two fellow students asked each other, 'Leaving aside those of medium and inferior capacity, please say a phrase.' One said, 'The moment you try to ask, you lose it.' The other said, 'In that case, I shall bow to you, brother.' The former said, 'Thief!' The master heard this and ascended the platform, saying, 'If you want to understand Linji's guest and host phrase, ask the two Zen practitioners in the hall.' Then he descended from the platform. The master responded to situations by often using shouts. The disciples mostly imitated him. One day, the master asked a monk, 'You all imitate my shouts, but let me ask you this. There is one person who comes out from the east corridor, and another person who comes out from the west corridor. The two of them shout together. Can you distinguish guest and host here? If you cannot distinguish them, you are not allowed to imitate this old monk's shout in the future.' When the master ascended the seat, a monk came out, and the master shouted. The monk also shouted. The master then struck him. Cuiyan Zhi (Cuiyan Zhi, a Zen master) said, 'Linji is too careless. Fortunately, it was this monk. If it were a modern monk (naseng, a humble term for monks), how would he have responded?' The master asked a monk:
。甚處來。僧便喝。師揖坐。僧擬議。師便打。
師見僧來。豎起拂子。僧作禮。師便打。
翠巖芝云。這僧有理難伸。死而不弔。且作么生會。如今作么生。與這僧出氣。
師見僧來。豎起拂子。僧不顧。師亦打。
雲門舉三段了云。只宜老漢。
師拈胡餅。示洛浦云。萬種千般。不離這個。其理不二。浦云。如何是不二之理。師又拈餅示之。浦云。恁么則萬種千般也。師云。屙屎見解。浦云。羅公照鏡。
師問僧。甚處來。云定州。師拈棒。僧擬議。師便打。僧不肯。師云。已后遇明眼人去在。
僧后見三聖。才舉前話。聖拈棒。僧擬議。聖便打。
有僧來問。禮拜則是。不禮拜則是。師便喝。僧作禮。師云這賊。僧亦云。這賊。便出去。師云。莫道無事好。
首座侍立。師回顧云。還有過也無。座云有。師云。賓家有過。主家有過。座云。二俱有過。師云。過在甚麼處。座便出去。師云。莫道無事好。
有僧來。師展兩手。僧無語。師云。會么。云不會。師云。完圞擘不破。與你兩文錢。
師臨遷化時。示眾云。吾去後。汝等諸人。不得滅卻吾正法眼藏。三聖出雲。誰敢滅卻和尚正法眼藏。師云。已後有人問。你向伊。道甚麼。聖便喝。
【現代漢語翻譯】 現代漢語譯本 問：從哪裡來？僧人便大喝一聲。師父作揖請他坐下。僧人猶豫不決。師父便打了他。
師父看見僧人來，豎起拂塵。僧人作禮。師父便打了他。
翠巖芝云禪師說：『這僧人有理也難以辯解，死了也不值得弔唁。』且說該如何理解？如今又該如何，為這僧人出氣？
師父看見僧人來，豎起拂塵。僧人不理睬。師父也打了他。
雲門文偃禪師舉了這三段公案后說：『只適合老漢（指自己）。』
師父拿起胡餅，給洛浦禪師看，說：『萬種千般，不離這個。』其理不二。洛浦禪師問：『如何是不二之理？』師父又拿起餅給他看。洛浦禪師說：『這樣說來，萬種千般也是它了。』師父說：『屙屎的見解！』洛浦禪師說：『羅公照鏡（自戀）。』
師父問僧人：『從哪裡來？』回答說：『定州。』師父拿起棒子。僧人猶豫不決。師父便打了他。僧人不服氣。師父說：『以後遇到明眼人去吧。』
這僧人後來見到三聖禪師，才提起之前的話。三聖禪師拿起棒子。僧人猶豫不決。三聖禪師便打了他。
有僧人來問：『禮拜好呢，還是不禮拜好呢？』師父便大喝一聲。僧人作禮。師父說：『這賊！』僧人也說：『這賊！』便出去了。師父說：『不要說沒事就好。』
首座侍立在旁。師父回頭說：『還有過錯嗎？』首座說：『有。』師父說：『賓客有過錯，主人有過錯？』首座說：『兩者都有過錯。』師父說：『過錯在哪裡？』首座便出去了。師父說：『不要說沒事就好。』
有僧人來，師父張開雙手。僧人無語。師父說：『會嗎？』回答說：『不會。』師父說：『完整圓滿，無法分開，給你兩文錢。』
師父臨終時，對眾人說：『我走後，你們這些人，不得滅卻我的正法眼藏（佛法精髓）。』三聖禪師出來說：『誰敢滅卻和尚的正法眼藏？』師父說：『以後有人問，你向他，說什麼？』三聖禪師便大喝一聲。
【English Translation】 English version Asked: 'Where do you come from?' The monk then shouted. The master bowed and offered him a seat. The monk hesitated. The master then struck him.
The master saw a monk coming and raised his whisk. The monk bowed. The master then struck him.
Cuiyan Zhiyun said: 'This monk has reason but cannot express it, and it's not worth mourning his death.' How should this be understood? How should we now speak up for this monk?
The master saw a monk coming and raised his whisk. The monk ignored it. The master also struck him.
Yunmen Wenyan, after citing these three cases, said: 'Only suitable for an old man (referring to himself).'
The master picked up a sesame cake and showed it to Luopu, saying: 'Ten thousand kinds, a thousand varieties, do not depart from this.' The principle is non-dual. Luopu asked: 'What is the principle of non-duality?' The master picked up the cake again and showed it to him. Luopu said: 'In that case, the ten thousand kinds and thousand varieties are also it.' The master said: 'Shitting understanding!' Luopu said: 'Lord Luo looking in the mirror (narcissistic).'
The master asked a monk: 'Where do you come from?' He replied: 'Dingzhou.' The master picked up a stick. The monk hesitated. The master then struck him. The monk was not convinced. The master said: 'Go and meet a discerning person later.'
Later, this monk saw the Three Saints (Sansheng) and only mentioned the previous conversation. The Three Saints picked up a stick. The monk hesitated. The Three Saints then struck him.
A monk came and asked: 'Is it better to bow or not to bow?' The master then shouted. The monk bowed. The master said: 'This thief!' The monk also said: 'This thief!' and then left. The master said: 'Don't say everything is fine.'
The head monk was standing by. The master looked back and said: 'Is there still any fault?' The head monk said: 'Yes.' The master said: 'Does the guest have a fault, or does the host have a fault?' The head monk said: 'Both have faults.' The master said: 'Where is the fault?' The head monk then left. The master said: 'Don't say everything is fine.'
A monk came, and the master spread out both hands. The monk was speechless. The master said: 'Do you understand?' He replied: 'I don't understand.' The master said: 'Complete and round, impossible to break apart, here are two coins for you.'
When the master was about to pass away, he said to the assembly: 'After I am gone, you all must not extinguish my true Dharma eye treasury (essence of the Buddha's teachings).' The Three Saints came out and said: 'Who would dare to extinguish the abbot's true Dharma eye treasury?' The master said: 'If someone asks later, what will you say to him?' The Three Saints then shouted.
師云。誰知吾正法眼藏。向這瞎驢邊滅卻。聖作禮。
師示以偈云。㳂流不止問如何。真照無邊說似他。離相離名人不委。吹毛用了急還磨。言訖端坐而寂。咸通八年丁亥。孟陬月十日。全身塔于大名府西北隅。來謚慧照禪師。
聯燈會要卷第九
溈山問仰山。黃檗只囑臨濟一人。別更有在。仰山云有。只是年代深遠。不欲舉似和尚。溈山云。但舉看。吾亦要知。仰山云。一人指南。吳越令行。遇大風而止。
叢林皆以風穴沼禪師。當是記。或者曰。考其年代。風穴夜襄州華嚴。作維那時。興廓侍者同夏。即朋輩也。廓尚及見德山。沼雖不見臨濟。已致身叢林久矣。安得年代深遠乎。
又云。吳越令行。遇大風而止。皆無所謂。此記蓋預讖妙喜也。妙喜為臨濟十二世孫。可謂年代深遠。先住吳之徑山。后住越之阿育王。可謂吳越令行也。
然賢聖讖記。故不可得而知。宗門既無利害。聞諸群議。謾筆捲末。智者審其疑似焉。 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第五世
福州長慶大安禪師法嗣
益州大隋法真禪師(凡十二)
示眾云。夫上代諸
【現代漢語翻譯】 現代漢語譯本： 師父說：『誰知道我的正法眼藏（觀察和理解真理的智慧），卻在這瞎驢邊上滅卻了。』聖作禮。 師父用偈語開示說：『順流不止問如何？真照無邊說似他。離相離名人不委，吹毛用了急還磨。』說完就端坐圓寂了。咸通八年丁亥年孟陬月（正月）初十，全身塔葬在大名府西北角。朝廷賜謚號為慧照禪師。 《聯燈會要》卷第九 溈山問仰山：『黃檗只囑咐了臨濟一人，還有別的嗎？』仰山說：『有。只是年代深遠，不想告訴和尚。』溈山說：『說來聽聽，我也想知道。』仰山說：『一人指南，吳越令行，遇大風而止。』 叢林中都認為風穴沼禪師就是這個『記』（預言）。有人說：『考證他的年代，風穴在襄州華嚴寺，做維那時，興廓侍者和他一起過夏天，是朋友。興廓尚且見過德山，沼雖然沒見過臨濟，但已經在叢林很久了。怎麼能說是年代深遠呢？』 又有人說：『吳越令行，遇大風而止』，都無所謂。這個『記』大概是預言妙喜（禪師）的。妙喜是臨濟的十二世孫，可以說是年代深遠。先住在吳地的徑山，后住在越地的阿育王寺，可以說是吳越令行了。 然而賢聖的讖記，本來就無法得知。宗門既然沒有利害關係，聽聽大家的議論，隨便寫在書末。智者自己審察其中的真假吧。 《卍新續藏》第 79 冊 No. 1557 《聯燈會要》 《聯燈會要》卷第十 住泉州崇福禪寺嗣祖比丘 悟明 輯 南嶽下第五世 福州長慶大安禪師法嗣 益州大隋法真禪師（凡十二） 開示大眾說：『上古時代的各位』
【English Translation】 English version: The Master said, 'Who knows my Eye-treasury of the True Dharma (wisdom to observe and understand the truth), yet it is extinguished by this blind donkey.' Sheng made obeisance. The Master instructed with a verse, saying, 'Ceaselessly flowing, asking what to do? True illumination is boundless, speaking as if it were him. Separated from form, separated from name, people do not understand. After using the hair-splitting sword, quickly sharpen it again.' Having spoken, he sat upright and passed away. In the tenth day of the first month of the year Dinghai in the eighth year of Xiantong, his whole body was placed in a stupa in the northwest corner of Daming Prefecture. He was posthumously named Zen Master Huizhao. Essentials of the Transmission of the Lamp, Volume 9 Weishan asked Yangshan, 'Huangbo only entrusted Linji alone. Is there anything else?' Yangshan said, 'Yes. But the era is distant, and I do not wish to tell the abbot.' Weishan said, 'Tell me and let me see. I also want to know.' Yangshan said, 'One person points south, orders are carried out in Wu and Yue, but stop upon encountering a great wind.' The Sangha all consider Zen Master Fengxue Zhao to be this 'record' (prophecy). Someone said, 'Examining his era, Fengxue was at Huayan Temple in Xiangzhou, and when he was a supervisor, the attendant Xingkuo spent the summer with him, and they were friends. Xingkuo even saw Deshan, and although Zhao did not see Linji, he had been in the Sangha for a long time. How can it be said that the era is distant?' Someone also said, 'Orders are carried out in Wu and Yue, but stop upon encountering a great wind,' it is all meaningless. This 'record' is probably a prophecy about Miaoxi (Zen Master). Miaoxi is the twelfth-generation descendant of Linji, which can be said to be a distant era. He first lived at Jingshan in Wu, and later lived at Ashoka Temple in Yue, which can be said to be orders being carried out in Wu and Yue. However, the prophecies of sages and worthies cannot be known. Since the Zen school has no vested interests, listen to the discussions of the crowd and casually write them at the end of the book. The wise should examine the doubts and uncertainties within them. Supplement to the Wanxu Zang, Volume 79, No. 1557, Essentials of the Transmission of the Lamp Essentials of the Transmission of the Lamp, Volume 10 Compiled by Wuming, a Bhiksu (Buddhist monk) of Chongfu Zen Temple in Quanzhou, a successor to the ancestral lineage Fifth Generation from Nanyue Dharma Successor of Zen Master Da'an of Changqing in Fuzhou Zen Master Fazhen of Dasui in Yizhou (Total of Twelve) Instructing the assembly, he said, 'The various masters of ancient times'
德。莫非求實。不自瞞昧。豈比飛蛾赴火。自傷自壞。他明白了。彼生死輪迴枸障不得。所以識不能識。智不能知。不聞道。釋迦掩室。凈名杜口。須菩提無說而說。釋梵絕聽而聽。此事大難大難。
示眾云。此性本來清凈。具足萬德。但以染凈二緣。而有差別。故諸聖悟之。一向凈用。而成覺道。凡夫迷之。一向染用。而溺輪迴。其體不二。故般若經云。無二無二分。無別無斷故。
示眾云。夫沙門釋子。見有如無。始得。向一切時中。與凡聖等。與解脫等。方有少許出家分。若不如此。大難大難。
師問僧。甚麼處去。云西山住庵去。師云。我向東山喚你。你還來得么。云不然。師云。汝住庵未得在。
師問僧。甚麼處去。云峨嵋禮拜普賢去。師舉起拂子云。文殊普賢。總在這裡。僧作圓相。拋向背後。便作禮。師召侍者。取貼茶。與這僧。
保福展云。若無後語。笑殺衲僧。
雪竇云。殺人刀活人劍。具眼者辨取。
師燒畬次。忽見一條蛇。師以杖挑向火中雲。咄。這個形骸。猶自不放舍。你向這裡死。如暗得燈。
時有僧問。正恁么時。還有罪也無。師云。石虎叫時山谷響。木人吼處鐵牛驚。
有婆。令人送錢。請師轉藏經。師下繩床。轉一匝云。
【現代漢語翻譯】 現代漢語譯本： 德。莫非求實，不要自我欺騙。難道要像飛蛾撲火一樣，自傷自毀嗎？如果明白了這一點，那麼生死輪迴就無法阻礙你。所以，意識無法完全認識，智慧也無法完全瞭解。如果不聞大道，那麼就像釋迦牟尼（Śākyamuni，佛教創始人）閉門不出，維摩詰（Vimalakirti，一位著名的在家菩薩）閉口不言，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）無說而說，釋梵（Śakra and Brahma，佛教中的兩位天神）絕聽而聽一樣。這件事非常困難，非常困難。
師父向大眾開示說：『這個自性本來清凈，具足萬種功德。只是因為染污和清凈兩種因緣，才有了差別。所以，諸位聖人領悟了它，一直用清凈的方面，成就了覺悟的道路。凡夫迷惑了它，一直用染污的方面，沉溺在輪迴之中。但它們的本體並沒有兩樣。所以《般若經》（Prajna Sutra，大乘佛教的重要經典）說，沒有二，沒有二分，沒有差別，沒有斷滅。』
師父向大眾開示說：『作為沙門（Śrāmaṇa，出家修道者）和釋子（Śākyaputra，釋迦牟尼的弟子），見到有如同見到無，才能入門。在任何時候，與凡夫和聖人平等，與解脫平等，才能算是有了一點出家的資格。如果不是這樣，那就非常困難，非常困難。』
師父問僧人：『去哪裡？』僧人說：『去西山住茅庵。』師父說：『我向東山叫你，你還能來嗎？』僧人說：『不能。』師父說：『你住茅庵還不到時候。』
師父問僧人：『去哪裡？』僧人說：『去峨眉山禮拜普賢菩薩（Samantabhadra，佛教四大菩薩之一，象徵行愿）。』師父舉起拂塵說：『文殊菩薩（Manjusri，佛教四大菩薩之一，象徵智慧）和普賢菩薩，總在這裡。』僧人畫了一個圓圈，扔到背後，然後作禮。師父叫侍者拿些茶點給這位僧人。
保福禪師說：『如果沒有後來的話語，那就要被眾僧笑話了。』
雪竇禪師說：『殺人的刀和救人的劍，有眼力的人要辨別清楚。』
師父在燒荒的時候，忽然看見一條蛇。師父用棍子把蛇挑到火中說：『咄！這個形骸，還捨不得放下。你在這裡死去，就像在黑暗中得到了燈一樣。』
當時有僧人問：『正在這個時候，還有罪過嗎？』師父說：『石虎叫的時候山谷都回響，木人吼叫的地方鐵牛都驚慌。』
有一位老婦人，派人送錢來，請師父轉藏經（Tripitaka，佛教經典的總稱）。師父走下繩床，轉了一圈說：『轉完了。』
【English Translation】 English version: Virtue. It's about seeking truth, not deceiving oneself. Why be like a moth drawn to a flame, hurting and destroying itself? If one understands this, the cycle of birth and death cannot obstruct them. Therefore, consciousness cannot fully comprehend, and wisdom cannot fully know. If one does not hear the Tao (the Way), it's like Śākyamuni (the founder of Buddhism) closing his room, Vimalakirti (a famous lay Bodhisattva) keeping silent, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) speaking without speaking, and Śakra and Brahma (two deities in Buddhism) listening without listening. This matter is very difficult, very difficult.
The master addressed the assembly, saying: 'This nature is originally pure and complete with myriad virtues. However, due to the two conditions of defilement and purity, there are differences. Therefore, the sages awaken to it, always using the pure aspect, and achieve the path of enlightenment. Ordinary people are deluded by it, always using the defiled aspect, and drown in the cycle of rebirth. But their essence is not different. Therefore, the Prajna Sutra (an important scripture in Mahayana Buddhism) says, there is no two, no division into two, no difference, and no cessation.'
The master addressed the assembly, saying: 'As a Śrāmaṇa (a wandering ascetic) and a Śākyaputra (a disciple of Śākyamuni), seeing existence as non-existence is the entry point. At all times, being equal to ordinary people and sages, being equal to liberation, is to have a little bit of the qualification of renunciation. If it is not like this, it is very difficult, very difficult.'
The master asked a monk: 'Where are you going?' The monk said: 'Going to live in a hermitage in the Western Mountains.' The master said: 'If I call you towards the Eastern Mountains, can you still come?' The monk said: 'No.' The master said: 'You are not ready to live in a hermitage yet.'
The master asked a monk: 'Where are you going?' The monk said: 'Going to Mount Emei to pay homage to Samantabhadra Bodhisattva (one of the four great Bodhisattvas in Buddhism, symbolizing practice and vows).' The master raised his whisk and said: 'Manjusri Bodhisattva (one of the four great Bodhisattvas in Buddhism, symbolizing wisdom) and Samantabhadra Bodhisattva are all here.' The monk drew a circle and threw it behind him, then bowed. The master called the attendant to bring some tea and snacks to this monk.
Chan Master Baofu said: 'If there were no further words, the monks would laugh.'
Chan Master Xuedou said: 'The sword that kills and the sword that saves, those with eyes must discern clearly.'
The master was burning the fields when he suddenly saw a snake. The master used a stick to pick up the snake and throw it into the fire, saying: 'Bah! This form, you still can't let go of it. Your death here is like gaining a lamp in the darkness.'
At that time, a monk asked: 'At this very moment, is there still sin?' The master said: 'When the stone tiger roars, the valleys echo; where the wooden man shouts, the iron ox is startled.'
An old woman sent someone to deliver money, requesting the master to turn the Tripitaka (the complete collection of Buddhist texts). The master stepped down from the rope bed, turned around once, and said: 'It's turned.'
傳語婆婆。轉藏已竟。其人歸舉似婆。婆云。比來請轉全藏。如何只轉半藏。
玄覺徴云。甚麼處。是轉半藏處。且道。婆具甚麼眼。
僧問。劫火洞然。大千俱壞。未審這個。壞不壞。師云。壞。僧云。恁么則隨他去也。師云。隨他去。
雪竇頌云。劫火光中立問端。衲僧猶滯兩頭關。可憐一句隨他語。萬里區區獨往還。
僧指龜。問云。一切眾生。皮褁骨。這個為甚麼。骨褁皮。師拈草鞋。置龜背。僧無語。
僧問。如何是大人相。師云。肚上不帖膀。云如何是和尚家風。師云。赤土畫簸箕。云此意如何。師云。簸箕有唇。米跳不出。
僧問。如何是大隋一面事。師云。東西南北。
妙喜云。且道。是答這僧話。不答這僧話。
師將示寂。上堂。眾集。師以口作患風勢。告眾云。還有醫得老僧口者么。僧眾送藥以至。俗士聞之。亦送藥。師俱不受。七日後。師自摑口令正。乃云。如許多時。鼓兩片皮。至今無人醫得。即端坐告終。
韶州靈樹如敏禪師(凡二)
閩人也。僧問。如何是和尚家風。師云。千年田八百主。云此意如何。師云。郎當屋舍少人修。云是甚麼得恁么難會。師云。火官頭上風車子。
有一尼。送瓷缽與師。師托起。問。
【現代漢語翻譯】 現代漢語譯本：
告訴那位老婦人，轉藏已經完成了。那人回去告訴了老婦人，老婦人說：『之前請你轉全部的藏經，為什麼只轉了半部？』 玄覺禪師評論說：『哪裡是隻轉了半部的地方？』 且說，老婦人有什麼樣的眼力？ 有僧人問：『劫火燃燒，整個大千世界都毀滅了，請問這個（指本性）壞不壞？』 禪師說：『壞。』 僧人說：『既然這樣，那就隨它去了。』 禪師說：『隨它去。』 雪竇禪師作頌說：『劫火光中提出疑問，修行人仍然執著于兩端。可嘆一句「隨他去」，萬里之遙獨自往還。』 有僧人指著烏龜問：『一切眾生都是皮包裹著骨頭，為什麼這個（烏龜）是骨頭包裹著皮？』 禪師拿起草鞋，放在烏龜背上。僧人無話可說。 有僧人問：『什麼是大人相？』 禪師說：『肚子上不貼著背。』 僧人問：『什麼是和尚的家風？』 禪師說：『用紅土畫簸箕。』 僧人問：『這是什麼意思？』 禪師說：『簸箕有邊沿，米跳不出去。』 有僧人問：『什麼是大隋的一面事？』 禪師說：『東西南北。』 妙喜禪師評論說：『且說，這是回答了這位僧人的話，還是沒有回答這位僧人的話？』 禪師將要圓寂時，上堂說法，大眾聚集。禪師用口做出患風病的樣子，告訴大家說：『有誰能醫治老僧的口？』 僧眾送來藥物，世俗之人聽說了，也送來藥物。禪師一概不接受。七天後，禪師自己拍正了嘴巴，於是說：『這麼長時間，鼓動兩片嘴皮，至今沒有人能醫治。』 隨即端坐圓寂。 韶州靈樹如敏禪師（共有兩則） 是福建人。有僧人問：『什麼是和尚的家風？』 禪師說：『千年田地八百個主人。』 僧人問：『這是什麼意思？』 禪師說：『破舊房屋很少人修繕。』 僧人問：『為什麼這麼難以理解？』 禪師說：『火官頭上的風車子。』 有一位尼姑，送給禪師一個瓷缽。禪師托起瓷缽，問道：
【English Translation】 English version:
Tell that old woman that the turning of the Tripitaka (collection of Buddhist scriptures) is completed. That person went back and told the old woman, and the old woman said, 'Previously, I asked you to turn the entire Tripitaka, why did you only turn half of it?' Zen Master Xuanjue commented, 'Where is the place where only half of it was turned?' Moreover, what kind of vision does the old woman have? A monk asked, 'When the fire of the kalpa (cosmic cycle) burns, the entire great chiliocosm (a vast cosmic system) is destroyed, I wonder if this (referring to the inherent nature) is destroyed or not?' The Zen master said, 'Destroyed.' The monk said, 'If that's the case, then let it go with it.' The Zen master said, 'Let it go with it.' Zen Master Xuedou composed a verse saying, 'In the light of the kalpa fire, a question is raised, the monks are still attached to both ends. It's a pity that the phrase 'let it go with it', travels alone for thousands of miles.' A monk pointed at a turtle and asked, 'All sentient beings are skin wrapped in bones, why is this (turtle) bones wrapped in skin?' The Zen master picked up straw sandals and placed them on the turtle's back. The monk was speechless. A monk asked, 'What is the appearance of a great person?' The Zen master said, 'The belly does not stick to the back.' The monk asked, 'What is the family style of the abbot?' The Zen master said, 'Drawing a winnowing fan with red soil.' The monk asked, 'What does this mean?' The Zen master said, 'The winnowing fan has edges, the rice cannot jump out.' A monk asked, 'What is the one-sided affair of the Great Sui Dynasty?' The Zen master said, 'East, west, north, and south.' Zen Master Miaoxi commented, 'Moreover, is this answering the monk's words, or not answering the monk's words?' When the Zen master was about to pass away, he ascended the hall to preach, and the assembly gathered. The Zen master made a gesture of suffering from wind disease with his mouth, and told everyone, 'Is there anyone who can cure the old monk's mouth?' The monks sent medicine, and worldly people heard about it and also sent medicine. The Zen master did not accept any of it. Seven days later, the Zen master slapped his mouth straight, and then said, 'For so long, drumming two pieces of lip skin, no one has been able to cure it until now.' Then he sat upright and passed away. Zen Master Rushimin of Lingshu Temple in Shaozhou (two in total) He was a native of Fujian. A monk asked, 'What is the family style of the abbot?' The Zen master said, 'A thousand years of fields with eight hundred owners.' The monk asked, 'What does this mean?' The Zen master said, 'Dilapidated houses are rarely repaired.' The monk asked, 'Why is it so difficult to understand?' The Zen master said, 'The windmill on the head of the fire official.' There was a nun who sent a porcelain bowl to the Zen master. The Zen master held up the porcelain bowl and asked,
這個出在甚麼處。尼云定州。師乃撲破。尼無語。
保福展代云。欺敵者亡。
福州壽山師解禪師(凡三)
師到洞山。山問。生緣甚處。師云。閩中。山云。父母名甚麼。師云。被和尚一問。直得忘前失后。山休去。
示眾云。諸上座。幸有真實言語相勸。各自體悉。凡聖情盡。體露真常。汝但一時。卸卻從前虛妄。攀緣塵垢。心如虛空相似。他時後日。合識些子好惡。
閩帥問師。年多少。師云。與虛空同年。帥云。虛空年多少。師云。與壽山同年。
福州靈云志勤禪師(凡十一)
本郡長溪人也。參長慶大安禪師。復游雪峰玄沙之門。偶一日見桃花。豁然契悟。作頌云。三十年來尋劍客。幾回葉落又抽枝。自從一見桃花后。直至如今更不疑。
舉似大安。安云。從緣入者。永無退失。汝善護持。
妙喜頌云。盡說見桃花悟道。此理不知還是無。茫茫宇宙人無數。幾個男兒是丈夫。
后舉似玄沙。沙云。諦當甚諦當。敢保老兄未徹在。
後有僧問。長慶雲。玄沙意旨如何。慶雲。將謂鬍鬚赤。更有赤鬚鬍。
五祖演云。說甚麼諦當。更參三十年。
雪峰問。古人云。前三三后三三。意旨如何。師云。水中魚山上鳥。云畢竟作么
【現代漢語翻譯】 現代漢語譯本 『這個』出自什麼地方？尼姑回答說：『定州』。禪師於是就打碎了它。尼姑無話可說。
保福展代禪師說：『欺騙敵人的人會滅亡。』
福州壽山師解禪師（共三則）
禪師到洞山，洞山禪師問：『你的生緣在什麼地方？』禪師說：『閩中（福建一帶）。』洞山禪師問：『你父母叫什麼名字？』禪師說：『被和尚您一問，我簡直忘前失后了。』洞山禪師便不再追問。
禪師對大眾開示說：『各位禪者，幸好有真實的言語互相勸勉，各自去體會領悟。凡夫和聖人的情執都消盡了，本體顯露出真常。你們只要一時放下從前虛妄的攀緣和塵垢，心像虛空一樣，他時後日，自然會分辨一些好壞。』
閩地的長官問禪師：『您多少歲了？』禪師說：『與虛空同年。』長官問：『虛空多少歲了？』禪師說：『與壽山同年。』
福州靈云志勤禪師（共十一則）
本郡長溪人。參訪長慶大安禪師，又遊學于雪峰義存和玄沙師備門下。 একদিন，偶然看到桃花，豁然開悟，作偈說：『三十年來尋劍客，幾回葉落又抽枝。自從一見桃花后，直至如今更不疑。』
將此事告訴大安禪師，大安禪師說：『從因緣而入道的，永遠不會退失。你要好好守護保持。』
妙喜禪師作頌說：『都說見桃花悟道，這個道理不知是有還是沒有。茫茫宇宙人無數，有幾個男兒是丈夫？』
後來將此事告訴玄沙師備，玄沙師備說：『確實是諦當，確實是諦當。但我敢保證你還沒有徹底領悟。』
後來有僧人問長慶禪師：『玄沙師備的意旨如何？』長慶禪師說：『本以為只是鬍鬚紅，沒想到還有紅鬍鬚的胡人。』
五祖法演禪師說：『說什麼諦當，再參三十年！』
雪峰義存禪師問：『古人說：前三三，后三三，意旨如何？』禪師說：『水中魚，山上鳥。』雪峰義存禪師說：『你到底想做什麼？』
【English Translation】 English version 『Where does this come from?』 A nun replied, 『Dingzhou (a place name).』 The master then smashed it. The nun was speechless.
Baofu Zhan Dai said, 『He who deceives the enemy will perish.』
Zen Master Shishou Shanjie of Fuzhou (three cases in total)
The master arrived at Dongshan (a place name). Dongshan asked, 『Where is your place of origin?』 The master said, 『Minzhong (Fujian area).』 Dongshan said, 『What are your parents' names?』 The master said, 『Being asked by the monk, I have completely forgotten the past and lost the future.』 Dongshan then stopped asking.
The master addressed the assembly, saying, 『Venerable monks, fortunately, there are true words to encourage each other. Each of you should personally experience and understand. When the emotional attachments of ordinary beings and sages are exhausted, the essence reveals true constancy. You only need to temporarily let go of the previous false clinging and defilements, and let your mind be like empty space. In the future, you will naturally be able to distinguish between good and bad.』
The governor of Min (Fujian) asked the master, 『How old are you?』 The master said, 『The same age as emptiness.』 The governor asked, 『How old is emptiness?』 The master said, 『The same age as Shoushan (a place name).』
Zen Master Lingyun Zhiqin of Fuzhou (eleven cases in total)
He was a native of Changxi (a place name) in this prefecture. He visited Zen Master Changqing Daan and also studied under Xuefeng Yicun and Xuansha Shibei. One day, he suddenly saw peach blossoms and had a sudden enlightenment. He composed a verse saying, 『For thirty years, I have been seeking a swordsman; how many times have the leaves fallen and new branches sprouted? Since seeing the peach blossoms, I have had no more doubts until now.』
He told this to Zen Master Daan. Daan said, 『Those who enter the path through conditions will never regress. You must protect and maintain it well.』
Zen Master Miaoxi composed a verse saying, 『Everyone says that enlightenment comes from seeing peach blossoms, but I don't know if this principle is true or not. In the vast universe, there are countless people; how many men are truly men?』
Later, he told this to Xuansha Shibei. Xuansha Shibei said, 『It is indeed accurate, indeed accurate. But I dare to guarantee that you have not completely understood it.』
Later, a monk asked Zen Master Changqing, 『What is the meaning of Xuansha Shibei?』 Zen Master Changqing said, 『I thought it was just a red beard, but there is also a red-bearded barbarian.』
Zen Master Wuzu Fayan said, 『What are you talking about being accurate? Continue to study for another thirty years!』
Xuefeng Yicun asked, 『The ancients said: 'The first three three, the last three three.' What is the meaning?』 The master said, 『Fish in the water, birds on the mountain.』 Xuefeng Yicun said, 『What exactly do you want to do?』
生。師云。高可射兮深可釣。
師問僧。甚處去。云雪峰去。師云。我有一信。寄雪峰。得么。云便請。師脫只履。拋向面前。僧便去。既到雪峰。峰問。甚處來。云靈云來。峰云。和尚安否。云有信。寄和尚。道了脫履。拋向雪峰前。峰休去。
大溈秀云。雪峰既不辨他來信端的。這僧又只依模𦘕樣。鈍置他。靈云忽然當時道。我有一信。寄雪峰。他云便請。靈云只據坐。這僧又若為吐露。不可大丈夫漢。為人馳達。一詞不措。
長生問。混沌未分時如何。師云。露柱懷胎。云分后如何。師云。如片云點太清。云未審太清還受點也無。師不對。云恁么則含生不來也。師亦不對。云直得純清絕點時如何。師云。猶是真常流注。云如何是真常流注。師云。似鏡常明。云未審向上。還有事也無。師云有。云如何是向上事。師云。打破鏡來。與你相見。
僧問。佛未出世時如何。師豎起拂子。云出世后如何。師亦豎起拂子。僧不肯。
僧後到雪峰。舉前話。峰云。你作么生。云某甲不肯。峰云。你問我。待我為汝道。僧理前問。峰豎起拂子。僧進后語。峰放下拂子。僧作禮。峰便打。
僧到玄沙。舉前話。沙云。你作么生。僧云。某甲不會。沙云。我與汝說。譬如人賣一片園。四至結
【現代漢語翻譯】 現代漢語譯本： 僧人問。靈云禪師說：『高處可以射箭，深處可以垂釣。』
靈云禪師問僧人：『你從哪裡來？』僧人說：『從雪峰（Xuefeng，山名，也指雪峰義存禪師）來。』靈云禪師說：『我有一封信，要寄給雪峰，可以嗎？』僧人說：『請吧。』靈云禪師脫下一隻鞋子，扔到僧人面前。僧人便離開了。到了雪峰那裡，雪峰問：『你從哪裡來？』僧人說：『從靈云（Lingyun，指靈云禪師）來。』雪峰說：『靈雲和尚安好嗎？』僧人說：『有封信，要寄給和尚。』說完，便把鞋子扔到雪峰面前。雪峰沒有作聲。
大溈秀云（Dawei Xiuyun，禪師名）說：『雪峰既然沒有辨認出他來信的真意，這僧人又只是照葫蘆畫瓢，耽誤了他。如果靈云當時說：『我有一封信，要寄給雪峰。』雪峰說：『請吧。』靈云只是坐在那裡不動，這僧人又該如何表達呢？真大丈夫漢，為人處世應該通達，不應該一句話都說不出來。』
長生（Changsheng，人名）問：『混沌未開的時候是怎樣的？』靈云禪師說：『露柱（luzhu，石柱）懷孕。』長生問：『開天闢地之後是怎樣的？』靈云禪師說：『像一片云點綴在太清（Taiqing，天空）之中。』長生問：『不知太清還會接受點綴嗎？』靈云禪師沒有回答。長生問：『這樣說來，含靈之物就不會來了。』靈云禪師也沒有回答。長生問：『直到純凈無暇的時候是怎樣的？』靈云禪師說：『仍然是真常（zhenchang，永恒不變的真理）在流淌。』長生問：『什麼是真常流淌？』靈云禪師說：『像鏡子一樣永遠明亮。』長生問：『不知除此之外，還有更深層次的道理嗎？』靈云禪師說：『有。』長生問：『什麼是更深層次的道理？』靈云禪師說：『打破鏡子，與你相見。』
僧人問：『佛（Fo，覺悟者）未出世的時候是怎樣的？』靈云禪師豎起拂塵。僧人問：『出世之後是怎樣的？』靈云禪師也豎起拂塵。僧人不肯接受。
後來僧人到了雪峰那裡，提起之前的事情。雪峰說：『你是怎麼理解的？』僧人說：『我不能理解。』雪峰說：『你問我，我來為你解答。』僧人重複之前的提問。雪峰豎起拂塵。僧人繼續追問之後的情況。雪峰放下拂塵。僧人行禮。雪峰便打了他。
僧人到了玄沙（Xuansha，地名，也指玄沙師備禪師）那裡，提起之前的事情。玄沙說：『你是怎麼理解的？』僧人說：『我不能理解。』玄沙說：『我來為你解釋。比如有人賣一塊園地，四至（sizhi，四邊的界限）都確定了』
【English Translation】 English version: A monk asked, 'What is it like?' The master said, 'High enough to shoot an arrow, deep enough to fish.'
The master asked a monk, 'Where are you going?' The monk said, 'To Xuefeng (Xuefeng, name of a mountain, also refers to Zen Master Xuefeng Yicun).' The master said, 'I have a letter to send to Xuefeng. Is that possible?' The monk said, 'Please do.' The master took off one of his shoes and threw it in front of the monk. The monk then left. When he arrived at Xuefeng, Xuefeng asked, 'Where do you come from?' The monk said, 'From Lingyun (Lingyun, referring to Zen Master Lingyun).' Xuefeng said, 'Is the abbot of Lingyun well?' The monk said, 'There is a letter to send to the abbot.' Having said that, he threw the shoe in front of Xuefeng. Xuefeng remained silent.
Dawei Xiuyun (Dawei Xiuyun, name of a Zen master) said, 'Since Xuefeng did not discern the true meaning of the letter he received, and this monk only imitated the form, he delayed him. If Lingyun had said at that time, 'I have a letter to send to Xuefeng,' and Xuefeng had said, 'Please do,' and Lingyun had simply sat there, how would this monk have expressed it? A true great man should be articulate and not be at a loss for words.'
Changsheng (Changsheng, a name) asked, 'What was it like before the chaos was divided?' The master said, 'The dew pillar (luzhu, stone pillar) is pregnant.' Changsheng asked, 'What is it like after the division?' The master said, 'Like a piece of cloud dotting the Taiqing (Taiqing, the sky).' Changsheng asked, 'I wonder if the Taiqing will accept the dotting?' The master did not answer. Changsheng asked, 'In that case, sentient beings will not come.' The master also did not answer. Changsheng asked, 'What is it like when it is purely clear and without any dot?' The master said, 'It is still the true constant (zhenchang, the eternal truth) flowing.' Changsheng asked, 'What is the true constant flowing?' The master said, 'Like a mirror always bright.' Changsheng asked, 'I wonder if there is anything beyond that?' The master said, 'Yes.' Changsheng asked, 'What is beyond that?' The master said, 'Break the mirror and meet me.'
A monk asked, 'What was it like before the Buddha (Fo, the enlightened one) appeared in the world?' The master raised his whisk. The monk asked, 'What is it like after he appeared in the world?' The master also raised his whisk. The monk did not accept it.
Later, the monk went to Xuefeng and mentioned the previous conversation. Xuefeng said, 'How do you understand it?' The monk said, 'I cannot understand it.' Xuefeng said, 'You ask me, and I will explain it to you.' The monk repeated the previous question. Xuefeng raised his whisk. The monk continued to ask about the subsequent situation. Xuefeng put down his whisk. The monk bowed. Xuefeng then hit him.
The monk went to Xuansha (Xuansha, place name, also refers to Zen Master Xuansha Shibei) and mentioned the previous conversation. Xuansha said, 'How do you understand it?' The monk said, 'I cannot understand it.' Xuansha said, 'I will explain it to you. It's like someone selling a piece of land, and the four boundaries (sizhi, the four borders) are all defined.'
契了也。中心有個樹子。猶屬老僧在。
大溈喆云。這僧一張弓。兩隻箭。擬撥亂天下。至玄沙面前。一個伎倆。也施設不得。何故。鶴有九皋難翥翼。馬無千里謾追風。
僧問。君王出陣時如何。師云。春明門外。不問長安。云如何得覲天子去。師云。盲鶴下清池。魚從腳底過。
僧問。摩尼珠。不隨眾色。未審作甚麼色。師云。白色。云恁么則隨眾色也。師云。趙璧本無瑕。相如誑秦主。
僧問。君王出陣時如何。師云。郭璞葬熊耳。云意旨如何。師云。坐看白衣天。云當今何在。師云。莫觸龍顏。
僧問。如何是祖師西來意。師云。井底種林擒。僧云。不會。師云。今年桃李貴。一顆直千金。
浮江和尚(凡一)
雪峰和尚。領眾到。問師。即今有二百眾。寄此過夏。得么。師拈拄杖。劃一劃云。著不得。即道。峰休去。
福州南臺鄭十三娘子(凡二)
年十二。隨師姑。謁懶安。才作禮。安便問。師姑在甚麼處住。雲南臺江邊住。安便喝出。
又問。背後老婆。甚麼處住。十三娘斂手近前而立。安再問。十三娘云。早個呈似和尚了也。安云。去。十三娘下到法堂。師姑問十三娘云。你尋常道。我會禪。口如劍相似。今日被大師問著。無言可對
【現代漢語翻譯】 現代漢語譯本： 『契了也。中心有個樹子。猶屬老僧在。』 大溈喆（Dahui Zhezhe）說：『這個僧人一張弓，兩隻箭，想要撥亂天下。』到了玄沙（Xuansha）面前，一個伎倆也施展不得。為什麼呢？鶴有九皋（jiugao，深澤）也難以展翅，馬沒有千里之程也白費追風。 僧人問：『君王出陣時如何？』 師父說：『春明門外，不問長安（Changan）。』 僧人問：『如何得覲見天子？』 師父說：『盲鶴下清池，魚從腳底過。』 僧人問：『摩尼珠（Mani bead），不隨眾色，不知是什麼顏色？』 師父說：『白色。』 僧人說：『這樣就隨眾色了。』 師父說：『趙璧（Zhao's jade）本來沒有瑕疵，藺相如（Lin Xiangru）欺騙秦王。』 僧人問：『君王出陣時如何？』 師父說：『郭璞（Guo Pu）葬在熊耳（Xionger Mountain）。』 僧人問：『意旨如何？』 師父說：『坐看白衣天。』 僧人問：『當今在哪裡？』 師父說：『莫觸龍顏。』 僧人問：『如何是祖師西來意？』 師父說：『井底種林檎（crabapple）。』 僧人說：『不會。』 師父說：『今年桃李貴，一顆直千金。』 浮江和尚（Fujiang Heshang）(共一段) 雪峰和尚（Xuefeng Heshang）帶領眾人來到，問師父：『現在有二百人，寄住這裡過夏天，可以嗎？』 師父拿起拄杖，劃了一下說：『著不得。』 隨即說道：『峰休去。』 福州南臺鄭十三娘子（Zheng Shisan Niangzi of Nantai, Fuzhou）(共兩段) 十二歲時，跟隨師姑（Shigu，尼姑）拜見懶安（Lan'an）。剛作揖，懶安便問：『師姑住在什麼地方？』 回答說：『住在南臺江邊。』 懶安便喝斥。 又問：『背後的老婆，住在什麼地方？』 十三娘斂手近前站立。懶安再次問。十三娘說：『早已經呈給和尚了。』 懶安說：『去。』 十三娘下到法堂，師姑問十三娘說：『你平常說，我會禪，口如劍一般。今天被大師問著，無言以對。』
【English Translation】 English version: 『It is in accord. In the center is a tree. It still belongs to the old monk.』 Dahui Zhezhe said: 『This monk has a bow and two arrows, intending to bring chaos to the world.』 When he comes before Xuansha, he cannot use a single trick. Why? The crane has the deep marsh (jiugao) but finds it hard to spread its wings; the horse has no thousand-mile journey and vainly chases the wind. A monk asked: 『What is it like when the king goes to battle?』 The master said: 『Outside Chunming Gate, not asking about Changan.』 The monk asked: 『How can one get to see the emperor?』 The master said: 『A blind crane descends into a clear pond; fish pass under its feet.』 A monk asked: 『The Mani bead (Mani bead) does not follow the multitude of colors; what color is it?』 The master said: 『White.』 The monk said: 『In that case, it follows the multitude of colors.』 The master said: 『Zhao's jade (Zhao's jade) was originally without flaw; Lin Xiangru (Lin Xiangru) deceived the King of Qin.』 A monk asked: 『What is it like when the king goes to battle?』 The master said: 『Guo Pu (Guo Pu) is buried at Xionger Mountain (Xionger Mountain).』 The monk asked: 『What is the meaning?』 The master said: 『Sitting and watching the white-clothed sky.』 The monk asked: 『Where is the current one?』 The master said: 『Do not touch the dragon's face.』 A monk asked: 『What is the meaning of the Patriarch's coming from the West?』 The master said: 『Planting crabapples (crabapple) at the bottom of a well.』 The monk said: 『I don't understand.』 The master said: 『This year peaches and plums are expensive; one fruit is worth a thousand gold.』 Venerable Fujiang (Fujiang Heshang) (Total of one paragraph) Venerable Xuefeng (Xuefeng Heshang) led the assembly and asked the master: 『Now there are two hundred people, staying here for the summer, is that okay?』 The master picked up his staff, drew a line, and said: 『Cannot stay.』 Then he said: 『Feng, go away.』 Zheng Shisan Niangzi of Nantai, Fuzhou (Zheng Shisan Niangzi of Nantai, Fuzhou) (Total of two paragraphs) At the age of twelve, she followed her Shigu (Shigu, nun) to visit Lan'an. As soon as she bowed, Lan'an asked: 『Where does the Shigu (nun) live?』 She replied: 『Living by the Nantai River.』 Lan'an then shouted. Then he asked: 『Where does the old woman behind you live?』 Shisan Niangzi folded her hands and stood forward. Lan'an asked again. Shisan Niangzi said: 『I have already presented it to the Venerable.』 Lan'an said: 『Go.』 Shisan Niangzi went down to the Dharma hall, and the Shigu (nun) asked Shisan Niangzi: 『You usually say, I understand Chan, my mouth is like a sword. Today, being asked by the great master, you have nothing to say.』
。十三娘云。苦哉苦哉。作這個眼目。也敢道。我行腳。脫取衲衣來。與十三娘著。
後到羅山。舉前話了云。只如十三娘。恁么祗對。還得平穩也無。山云。也不得無過。十三娘云。過在甚麼處。山叱之。十三娘云。錦上更鋪花。
保福與甘長老相訪。遂問。承聞十三娘。參見大溈。是否。十三娘云。是。福云。大溈遷化。向甚麼處去。十三娘下繩床而立。甘長老云。閑時說禪。口似懸河。何不道取。十三娘云。鼓這兩片皮。堪作甚麼。甘云。你別作么生。十三娘云。合取狗口。
筠別高安大愚禪師法嗣
筠州末山尼瞭然禪師(凡三)
灌溪遊方時。到山。乃云。若相當即住。不然。即推倒繩床。
師令侍者問。上座遊山來。為佛法來。云爲佛法來。師即鳴鼓升堂。閑上參。師問。今日離何處。雲路口。師云。何不蓋卻。閑無對。便作禮問。如何是末山。師云。不露頂。云如何是末山主。師云。非男女等相。閑喝云。何不變去。師云。不是神不是鬼。變個甚麼。隨後便打。閑於是伏膺。依附三年。
師問僧。太襤褸生。僧云。雖然如此。且是師子兒。師云。既是師子兒。為甚麼被文殊騎。僧無對。
僧問。如何是古佛心。師云。世界傾壞。僧云。為甚麼世界傾壞
【現代漢語翻譯】 現代漢語譯本：十三娘說：『苦啊，苦啊！』 做了這個眼目，也敢說：『我行腳。』 脫下衲衣來，給十三娘穿。
後來到了羅山，舉了前面的話，說：『像十三娘這樣回答，還算平穩嗎？』 羅山說：『也不是沒有過失。』 十三娘說：『過失在什麼地方？』 羅山呵斥她。 十三娘說：『錦上添花。』
保福和甘長老互相拜訪，於是問道：『聽說十三娘參拜了大溈（Dahui，禪師名號），是嗎？』 十三娘說：『是。』 保福說：『大溈圓寂了，到什麼地方去了？』 十三娘走下繩床站立。 甘長老說：『平時說禪，口若懸河，為什麼不說說看？』 十三娘說：『敲這兩片皮（指嘴），能做什麼？』 甘長老說：『你另外怎麼做？』 十三娘說：『閉上狗嘴。』
筠（Yun，地名） 告別高安大愚禪師（Dayu，禪師名號）的法嗣
筠州末山尼瞭然禪師（Moliani Liaoran，禪師名號）（共三則）
灌溪（Guanxi，禪師名號）遊方時，到了末山（Moshan，山名），於是說：『如果（我的見解）與此地相合，我就住下；不然，我就推倒繩床。』
末山尼（Moshan Ni，禪師名號）命令侍者問：『上座（Shangzuo，對僧人的尊稱）是來遊山的，還是為佛法來的？』 （灌溪）回答說：『為佛法來。』 末山尼於是鳴鼓升堂，（灌溪）上前參拜。 末山尼問：『今天從哪裡離開？』 （灌溪）回答說：『路口。』 末山尼說：『為什麼不蓋住（路口）？』 （灌溪）無言以對，便作禮問道：『如何是末山？』 末山尼說：『不露頂。』 （灌溪）問：『如何是末山主？』 末山尼說：『非男女等相。』 （灌溪）呵斥道：『為什麼不變去？』 末山尼說：『不是神不是鬼，變個什麼？』 隨後就打他。 （灌溪）於是心悅誠服，依附了三年。
末山尼問僧人：『太襤褸了。』 僧人說：『雖然如此，但還是師子兒（Shizier，比喻有潛力的人）。』 末山尼說：『既然是師子兒，為什麼被文殊（Wenshu，菩薩名號）騎？』 僧人無言以對。
僧人問：『如何是古佛心？』 末山尼說：『世界傾壞。』 僧人問：『為什麼世界傾壞？』
【English Translation】 English version: Shisanniang said, 'Suffering, suffering! Having these eyes, you dare to say, 'I travel on foot.' Take off your patched robe and give it to Shisanniang to wear.'
Later, arriving at Luoshan (Luoshan, mountain name), she raised the previous conversation and said, 'Is Shisanniang's response considered stable?' Luoshan said, 'It's not without fault.' Shisanniang said, 'Where is the fault?' Luoshan scolded her. Shisanniang said, 'Adding flowers to brocade.'
Baofu and Elder Gan visited each other, and then asked, 'I heard that Shisanniang visited Dahui (Dahui, a Chan master's name). Is that so?' Shisanniang said, 'Yes.' Baofu said, 'Where did Dahui go after his passing?' Shisanniang stepped down from the rope bed and stood. Elder Gan said, 'Usually when discussing Chan, your mouth is like a rushing river. Why don't you say something?' Shisanniang said, 'What can these two pieces of skin (referring to the mouth) do?' Elder Gan said, 'What else can you do?' Shisanniang said, 'Shut your dog mouth.'
Yun (Yun, place name) Bids farewell to the Dharma heir of Chan Master Dayu (Dayu, a Chan master's name) of Gaoan
Chan Master Moliani Liaoran (Moliani Liaoran, a Chan master's name), a nun of Moshan (Moshan, mountain name) in Yun Prefecture (Total of three)
When Guanxi (Guanxi, a Chan master's name) was traveling, he arrived at the mountain and said, 'If (my views) are compatible with this place, I will stay; otherwise, I will overturn the rope bed.'
The nun of Moshan (Moshan Ni, a Chan master's name) ordered the attendant to ask, 'Venerable Sir (Shangzuo, a respectful term for monks), are you here to visit the mountain or for the Dharma?' (Guanxi) replied, 'For the Dharma.' The nun of Moshan then beat the drum and ascended the hall, and (Guanxi) came forward to pay respects. The nun of Moshan asked, 'Where did you leave from today?' (Guanxi) replied, 'The crossroads.' The nun of Moshan said, 'Why don't you cover it up?' (Guanxi) was speechless, and then bowed and asked, 'What is Moshan?' The nun of Moshan said, 'Don't reveal the top.' (Guanxi) asked, 'What is the master of Moshan?' The nun of Moshan said, 'Not male, not female, and so on.' (Guanxi) scolded, 'Why don't you transform?' The nun of Moshan said, 'Not a god, not a ghost, what is there to transform?' Then she hit him. (Guanxi) then submitted sincerely and attached himself for three years.
The nun of Moshan asked a monk, 'Too tattered.' The monk said, 'Although it is like this, it is still a lion cub (Shizier, a metaphor for someone with potential).' The nun of Moshan said, 'Since it is a lion cub, why is it ridden by Manjushri (Wenshu, a Bodhisattva's name)?' The monk was speechless.
A monk asked, 'What is the mind of the ancient Buddha?' The nun of Moshan said, 'The world collapses.' The monk asked, 'Why does the world collapse?'
。師云。寧無我身。
襄州關南道常禪師法嗣
襄州關南道吾禪師(凡一)
嘗經村墅。聞巫者樂神。云識神無。師忽有省。后參常禪師。印其所解。復游德山之門。
凡上堂。戴蓮華笠。披襕執簡。擊鼓吹笛。口稱魯三郎。
有時云。打動關南鼓。唱起德山歌。
僧問。如何是祖師西來意。師以簡挹云。諾。
漳州羅漢和尚(凡一)
師問常禪師。如何是大道之源。常與一拳。遂有省。
乃為歌曰。咸通七年初參道。到處逢言不識言。心裡疑團若栲栳。三春不樂止林泉。忽遇法王氈上坐。便陳疑悃向師前。師從氈上那伽起。袒膞當胸打一拳。駭散疑團獦狙落。舉頭看見日初圓。從茲蹬蹬而碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽。
妙喜云。可惜好一拳。分付不著人。
福別先雙峰禪師法嗣
福州雙峰古禪師(凡一)
師到石霜。只隨眾而已。並不參請。有白石霜云。古待者。見雙峰。得個入處。
師后辭石霜。霜將拂子。相送出門。霜召師。師回首。霜云。擬著即差。是著即乖。不擬不是。亦莫作個會。除非知有。余莫能知。作么生。師應諾諾。師住后。僧問。當時石霜恁么道。未審意作么生。云只教
【現代漢語翻譯】 師父說：難道沒有我的身體嗎？
襄州關南道常禪師的法嗣
襄州關南道吾禪師（共一則）
曾經經過一個村莊，聽到巫師祭祀神靈，說沒有『識神』（區分事物的精神作用）。禪師忽然有所領悟。後來參拜道常禪師，印證了他所理解的。又遊歷到德山禪師門下。
每次上堂說法，都戴著蓮花斗笠，披著袈裟，拿著竹簡，擊鼓吹笛，口中稱呼『魯三郎』。
有時說：『打動關南的鼓，唱起德山的歌。』
有僧人問：『如何是祖師西來意？』禪師用竹簡指著云說：『喏（表示應允的語氣詞）。』
漳州羅漢和尚（共一則）
禪師問常禪師：『如何是大道之源？』常禪師給他一拳，於是他有所領悟。
於是作歌說：『咸通七年初參道，到處逢言不識言。心裡疑團若栲栳（用絲做成的線軸）。三春不樂止林泉。忽遇法王氈上坐，便陳疑悃向師前。師從氈上那伽（龍）起，袒膞（胳膊）當胸打一拳。駭散疑團獦狙（獼猴）落，舉頭看見日初圓。從茲蹬蹬而碣碣（堅定貌），直至如今常快活。只聞肚裡飽膨脝（飽脹），更不東西去持缽（化緣）。』
妙喜禪師說：『可惜好一拳，分付不著人。』
福州別峰先雙峰禪師的法嗣
福州雙峰古禪師（共一則）
禪師到石霜禪師處，只是隨眾生活，並不參與參禪請益。有位叫白石霜的侍者說：『古待者，見雙峰，得了個入處（入門之處）。』
禪師後來辭別石霜禪師，石霜禪師拿著拂塵，送他出門。石霜禪師叫住他。禪師回頭。石霜禪師說：『擬著（想要執著）即差（差錯），是著（執著）即乖（背離）。不擬（不執著）不是（也不對），亦莫作個會（也不要作任何理解）。除非知有（除非真正知道），余莫能知（其餘人不能知道）。作么生（怎麼樣）？』禪師應聲『諾諾』。禪師住持一方后，有僧人問：『當時石霜禪師這樣說，不知道是什麼意思？』禪師說：『只教（只是教導）』
【English Translation】 The master said: 'Could it be that there is no self?'
Successor of Zen Master Daouchang of Guannan, Xiangzhou
Zen Master Daowu of Guannan, Xiangzhou (Total of one)
Once, he passed through a village and heard a shaman making music to please the gods, saying that there is no 'consciousness-spirit' (the mental function that distinguishes things). The master suddenly had an awakening. Later, he visited Zen Master Daouchang, who confirmed his understanding. He also traveled to the gate of Zen Master Deshan.
Every time he ascended the platform to preach, he wore a lotus hat, draped a kasaya, held a bamboo slip, beat a drum, played a flute, and called himself 'Lu Sanlang'.
Sometimes he said: 'Beat the drum of Guannan, sing the song of Deshan.'
A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master pointed to the clouds with the bamboo slip and said: 'Yes.'
Zen Master Luohan of Zhangzhou (Total of one)
The master asked Zen Master Chang: 'What is the source of the Great Path?' Chang gave him a punch, and he had an awakening.
Then he composed a song: 'In the seventh year of Xiantong, I first sought the Way, everywhere I met words I did not understand. The doubt in my heart was like a reel. For three springs, I was not happy, only staying in the forest and springs. Suddenly I met the Dharma King sitting on a felt mat, and I presented my doubts to the master. The master rose from the felt mat like a naga (dragon), bared his arm and gave me a punch in the chest. The doubt scattered like monkeys falling, and I looked up and saw the sun newly round. From then on, steadily and firmly, until now I am always happy. I only hear my belly full and bloated, and I no longer go east and west to hold a begging bowl.'
Zen Master Miaoxi said: 'What a pity for such a good punch, it cannot be entrusted to anyone.'
Successor of Zen Master Biefeng Xian of Shuangfeng, Fuzhou
Zen Master Gu of Shuangfeng, Fuzhou (Total of one)
The master arrived at Shishuang's place and simply followed the crowd, without participating in Zen inquiries. A attendant named Baishi Shuang said: 'Attendant Gu, seeing Shuangfeng, obtained an entry point.'
Later, the master bid farewell to Zen Master Shishuang, who took a whisk and saw him out the door. Shishuang called to the master. The master turned his head. Shishuang said: 'To intend (to cling) is to err, to be (to cling) is to deviate. Not to intend (not to cling) is not (also not right), and do not make an understanding of it. Unless you know there is (unless you truly know), others cannot know. What to do?' The master responded 'Yes, yes.' After the master took charge of a monastery, a monk asked: 'At that time, Zen Master Shishuang said that, I don't know what he meant?' The master said: 'Only teach (only teaches)'
我莫是非著。
南嶽下第六世
楊州光孝慧覺禪師法嗣
道巘禪師(凡二)
廬州劉氏子。示眾云。彌勒。朝入伽藍。暮成正覺。乃說偈云。三界上下法。我說皆是心。離於諸心法。更無有可得。看他恁么道。也太殺惺惺。若比吾徒。猶是鈍漢。所以一念見道。三世情盡。如印印泥。更無前後。諸子。生死事大。快須薦取。莫作等閑。業識忙忙。蓋為迷己逐物。世尊臨入涅槃。文殊請轉法輪。世尊咄云。吾住世四十九年。不曾說一字。汝請吾再轉法輪。是吾曾轉法輪耶。然今時叢林。建立個主賓問答。事不獲已。蓋為初心爾。
僧問。如何是佛法大意。師云。今日三月三。云學人不會。師云。止止不須說。我法妙難思。
袁州仰山慧寂禪師法嗣
袁州仰山南塔光涌禪師(凡二)
示眾云。汝等諸人。若是個漢。從娘肚裡屙出來。便作師子吼。解好么。
僧問。文殊是七佛之師。文殊還有師否。師云。遇緣即有。云如何是文殊師。師豎起拂子。僧云。莫只這便是否。師放下拂子。
晉州霍山景通禪師(凡六)
自稱大禪佛。初見仰山。翹一足云。西天二十八祖。亦如是。唐土六祖。亦如是。和尚亦如是。景通亦如是。仰山下繩床。打四藤條。
【現代漢語翻譯】 現代漢語譯本 我不是在胡說。
南嶽懷讓門下第六世
楊州光孝慧覺禪師的法嗣
道巘禪師(共兩則)
廬州劉氏之子。向大眾開示說：'彌勒（Maitreya，未來佛）。早上進入伽藍（samgharama，寺院），晚上就成就正覺（samyak-sambuddha-bodhi，完全覺悟）。'於是說偈語道：'三界（trailokya，欲界、色界、無色界）上下一切法，我說都是心所變現。離開了這些心法，再也沒有什麼可以得到。' 看他這樣說，也太聰明了。如果和我們這些人相比，還是個遲鈍的人。所以一念之間見到真理，三世（過去、現在、未來）的情感都斷盡。就像用印章蓋在泥上，沒有先後之分。各位，生死是大事，要趕快領悟，不要當作等閑。業識（karma-vijnana，業力形成的意識）忙忙碌碌，都是因為迷惑了自己而追逐外物。世尊（釋迦牟尼佛）臨入涅槃（nirvana，寂滅）時，文殊（Manjusri，智慧的象徵）請他再次轉法輪（dharma-cakra，佛法）。世尊呵斥說：'我住世四十九年，不曾說過一個字。你請我再轉法輪，難道我曾經轉過法輪嗎？' 然而現在的叢林（samgha，僧團），建立主賓問答的方式，也是不得已而為之，大概是爲了初學者吧。
有僧人問：'如何是佛法大意？' 禪師說：'今日三月三。' 僧人說：'學人不會。' 禪師說：'止止不須說，我法妙難思。'
袁州仰山慧寂禪師的法嗣
袁州仰山南塔光涌禪師(共兩則)
向大眾開示說：'你們這些人，如果是個大丈夫，從孃胎裡拉出來，就應該作獅子吼（simhanada，比喻佛法威猛），明白嗎？'
有僧人問：'文殊是七佛之師，文殊還有老師嗎？' 禪師說：'遇緣即有。' 僧人說：'如何是文殊的老師？' 禪師豎起拂子。僧人說：'莫非只是這個？' 禪師放下拂子。
晉州霍山景通禪師(共六則)
自稱大禪佛。初次見到仰山時，翹起一隻腳說：'西天二十八祖（印度禪宗二十八代祖師），也是這樣。唐土六祖（慧能），也是這樣。和尚（指仰山）也是這樣。景通也是這樣。' 仰山走下繩床，打了四藤條。
【English Translation】 English version I am not speaking nonsense.
The sixth generation under Nanyue Huairang
Doyan Zen Master, Dharma successor of Huijue Zen Master of Guangxiao Temple in Yangzhou (Total of two)
A son of the Liu family in Luzhou. He addressed the assembly, saying: 'Maitreya (the future Buddha). In the morning, he enters the sangharama (monastery), and in the evening, he attains samyak-sambuddha-bodhi (perfect enlightenment).' Then he spoke a verse, saying: 'All dharmas (phenomena) above and below the three realms (trailokya, realms of desire, form, and formlessness), I say are all manifestations of the mind. Apart from these dharmas of the mind, there is nothing else to be obtained.' Look at how he speaks, he is too clever. Compared to us, he is still a dullard. Therefore, in a single thought, one sees the Tao (truth), and the emotions of the three lifetimes (past, present, and future) are exhausted. Like a seal imprinted on mud, there is no before or after. All of you, the matter of birth and death is a great matter, quickly understand it, do not take it lightly. The karma-vijnana (karmic consciousness) is busy and hurried, all because of being deluded by oneself and chasing after external things. When the World Honored One (Sakyamuni Buddha) was about to enter nirvana (extinction), Manjusri (bodhisattva of wisdom) requested him to turn the dharma-cakra (wheel of dharma) again. The World Honored One scolded, saying: 'I have lived in the world for forty-nine years, and I have never spoken a word. You ask me to turn the dharma-cakra again, have I ever turned the dharma-cakra?' However, the sangha (community) of today establishes the method of question and answer between host and guest, which is unavoidable, probably for beginners.
A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Today is the third day of the third month.' The monk said: 'This student does not understand.' The Zen master said: 'Stop, stop, no need to speak, my dharma is subtle and difficult to fathom.'
Dharma successor of Huiji Zen Master of Yangshan in Yuanzhou
Guangyong Zen Master of Nanta Temple on Yangshan Mountain in Yuanzhou (Total of two)
He addressed the assembly, saying: 'All of you, if you are a real man, when you come out of your mother's womb, you should roar like a lion (simhanada, metaphor for the power of the Buddha's teaching), do you understand?'
A monk asked: 'Manjusri is the teacher of the seven Buddhas, does Manjusri have a teacher?' The Zen master said: 'He has one when the conditions are right.' The monk said: 'Who is Manjusri's teacher?' The Zen master raised his whisk. The monk said: 'Is it just this?' The Zen master put down his whisk.
Jingtong Zen Master of Huoshan Mountain in Jinzhou (Total of six)
He called himself the Great Zen Buddha. When he first saw Yangshan, he raised one foot and said: 'The twenty-eight patriarchs of the Western Heaven (India), were also like this. The Sixth Patriarch of the Tang Dynasty (Huineng), was also like this. The Abbot (referring to Yangshan) is also like this. Jingtong is also like this.' Yangshan came down from the rope bed and struck him four times with a rattan stick.
雪竇云。藤條未到折。因甚麼。只打四下。須是個斬釘截鐵漢。始得。
師到霍山。自云。集云峰下四藤條。天下大禪佛。參。霍山喚維那打鐘著。師便走。
師聞秘魔巖和尚。凡見僧來。便提起木杈云。是甚麼魔魅。教汝出家。是甚麼魔魅。教汝行腳。道得也杈下死。道不得。也杈下死。
師往訪之。才見不禮拜。便攛入懷中。秘魔拊其背三下。師拍手云。師兄三千里外。賺我來。師兄三千里外。賺我來。
僧問。如何是佛。師便打。僧亦打。師云。你打我。有道理。我打你。無道理。僧無語。師連棒打出。
俗行者問。如何是佛法大意。師便設拜。者云。和尚何得禮拜俗人。師云。汝不聞道。尊重弟子。
師化緣將畢。先備薪于郊野。遍辭檀越。及日中。執燭登薪上。以笠置頂后。作圓光相。手執拄杖。作降魔杵勢。立終於紅焰中。
袁州仰山東塔和尚(凡二)
僧問。如何是君王劍。師云。落纜不辨功。云用者如何。師云。不落時人手。
僧問。法王與君王。相見時如何。師云。兩掌無私。云見后如何。師云。中間絕像。
鄧州佛巖暉禪師(凡二)
僧問。昔年有疾。今又中毒。請師醫。師云。二宜湯。
僧問。如何是佛向上
【現代漢語翻譯】 現代漢語譯本 雪竇禪師說：『藤條還沒打下來，為什麼只打了四下？』必須是個斬釘截鐵的漢子才能明白。 云居道膺禪師到了霍山，自稱：『集云峰下四條藤，天下大禪佛。』參！霍山讓維那打鐘，禪師便走了。 云居道膺禪師聽說秘魔巖和尚，凡是見到僧人來，便提起木杈說：『是什麼魔魅，教你出家？是什麼魔魅，教你行腳？』說得出來，就在木杈下死；說不出來，也在木杈下死。 云居道膺禪師前去拜訪他，剛見面沒有禮拜，便躥入秘魔巖和尚懷中。秘魔巖和尚拍他的背三下，云居道膺禪師拍手說：『師兄三千里外，騙我來！師兄三千里外，騙我來！』 有僧人問：『如何是佛？』云居道膺禪師便打他。僧人也打云居道膺禪師。云居道膺禪師說：『你打我，有道理；我打你，沒道理。』僧人無話可說，云居道膺禪師連棒將他打出去。 有在家修行的居士問：『如何是佛法大意？』云居道膺禪師便行禮拜。居士說：『和尚怎麼禮拜俗人？』云居道膺禪師說：『你沒聽過嗎？尊重弟子。』 云居道膺禪師化緣將要完畢，事先在郊外準備好柴火，遍辭施主。到了中午，手執蠟燭登上柴堆，把斗笠放在頭頂後面，作成圓光相，手執拄杖，作成降魔杵的姿勢，在熊熊烈火中圓寂。 袁州仰山東塔和尚（共兩則） 有僧人問：『如何是君王劍？』仰山東塔和尚說：『落纜不辨功。』僧人問：『用劍的人如何？』仰山東塔和尚說：『不落在時人手裡。』 有僧人問：『法王與君王，相見時如何？』仰山東塔和尚說：『兩掌無私。』僧人問：『相見后如何？』仰山東塔和尚說：『中間絕像。』 鄧州佛巖暉禪師（共兩則） 有僧人問：『往年有疾病，現在又中了毒，請禪師醫治。』佛巖暉禪師說：『二宜湯。』 有僧人問：『如何是佛向上事？』
【English Translation】 English version Xuedou said, 'The rattan stick hasn't landed yet, why only strike four times?' It must be a decisive person to understand. When Yunju Daoying (Zen master) arrived at Mount Huo, he proclaimed, 'Four rattan sticks under Jiyun Peak, the great Zen Buddha of the world.' Attend! The head monk of Mount Huo told the proctor to ring the bell, and the master left. Yunju Daoying heard that when the monk of Secret Demon Cliff met a monk, he would raise a wooden fork and say, 'What kind of demon bewitched you to become a monk? What kind of demon bewitched you to travel on foot?' If you can answer, you die under the fork; if you can't answer, you also die under the fork. Yunju Daoying went to visit him. As soon as he saw him, without bowing, he rushed into the monk of Secret Demon Cliff's embrace. The monk of Secret Demon Cliff patted his back three times. Yunju Daoying clapped his hands and said, 'Brother, you tricked me into coming three thousand miles! Brother, you tricked me into coming three thousand miles!' A monk asked, 'What is Buddha?' Yunju Daoying struck him. The monk also struck Yunju Daoying. Yunju Daoying said, 'It's reasonable for you to strike me; it's unreasonable for me to strike you.' The monk was speechless, and Yunju Daoying beat him out with a stick. A lay practitioner asked, 'What is the great meaning of the Buddha-dharma?' Yunju Daoying bowed. The practitioner said, 'Why does the monk bow to a layman?' Yunju Daoying said, 'Haven't you heard? Respect the disciples.' Yunju Daoying was about to finish soliciting alms. He prepared firewood in the suburbs beforehand and bid farewell to the benefactors everywhere. At noon, holding a candle, he ascended the firewood pile, placed a bamboo hat behind his head, forming a halo, and held a staff, making the gesture of a demon-subduing pestle. He passed away in the blazing flames. Monk of East Pagoda of Yangshan in Yuanzhou (two cases in total) A monk asked, 'What is the king's sword?' The monk of East Pagoda of Yangshan said, 'Dropping the cable doesn't distinguish merit.' The monk asked, 'What about the one who uses it?' The monk of East Pagoda of Yangshan said, 'It doesn't fall into the hands of ordinary people.' A monk asked, 'When the Dharma King and the King meet, what is it like?' The monk of East Pagoda of Yangshan said, 'Both palms are without selfishness.' The monk asked, 'What is it like after they meet?' The monk of East Pagoda of Yangshan said, 'There is no image in between.' Zen Master Hui of Foyan in Dengzhou (two cases in total) A monk asked, 'I had an illness in the past, and now I am poisoned again. Please, Master, heal me.' Zen Master Hui of Foyan said, 'Two-Benefit Soup.' A monk asked, 'What is the matter beyond Buddha?'
事。師云。螺髻子。
睦州陳尊宿法嗣
睦州陳操尚書(凡五)
公同眾官登樓。見數僧行來。諸官人云。來者總是行腳僧。公云不是。官人云。爭知不是。公云。待與勘過。僧及樓前。公召云。上座。僧皆舉首。公云不通道。
大溈喆云。陳尚書。可謂手持仲尼日月。腰背毗盧金印。非唯儒士驚懾。亦乃衲僧罔措。不見道。當機如電拂。方免病棲蘆。
鼓山永云。這僧有理難伸。死而不弔。尚書按劍當門。誰敢正眼覷著。
公問僧。有事相借問。得么。僧云。合取狗口。公自摑口云。某甲罪過。僧云。知過必改。公云。就上座。覓取口吃飯。得么。僧無對。
公與僧齋次。拈起胡餅。問僧。江西湖南。還有這個么。僧云。尚書適來。吃個甚麼。公云。槌鐘謝響。
公一日齋僧。自行胡餅。僧展手接。公卻縮手。僧無語。公云。果然果然。
公一日齋僧。自行食次。云請上座施食。僧云。三德六味。公云錯。僧無對。
鎮州臨濟義玄禪師法嗣
鎮州保壽沼禪師(凡六)
胡釘鉸來參。師問。莫是胡釘鉸么。胡云。不敢。師云。還釘得虛空么。胡云。請和尚打破將來。師便打。胡不肯。師云。向後有多口阿師。為汝點破在。
胡后見
【現代漢語翻譯】 事。師云。螺髻子 (Luojizi，指頭髮像螺殼一樣盤起來的人，這裡是對僧人的稱呼)。
現代漢語譯本：睦州陳尊宿 (Muzhou Chen Zunsui) 法嗣
睦州陳操尚書 (Muzhou Chen Cao Shangshu) (凡五)
陳操尚書與眾官員一同登上樓。看見幾個僧人走來。眾官員說：『來的人都是行腳僧。』陳操尚書說：『不是。』官員們問：『怎麼知道不是？』陳操尚書說：『等我盤問一下。』僧人走到樓前，陳操尚書叫道：『上座。』僧人們都抬頭。陳操尚書說：『不通道。』
大溈喆 (Dawei Zhe) 說：『陳尚書，真可謂手持仲尼 (Zhongni，孔子) 的日月，腰背毗盧 (Pilu，毗盧遮那佛) 的金印。不僅儒士驚恐，連僧人也感到無所適從。』不見道：『當機如電拂，方免病棲蘆。』
鼓山永 (Gushan Yong) 說：『這僧人有理難辯，死了也沒人弔唁。尚書按劍當門，誰敢正眼看他。』
陳操尚書問僧人：『有件事想請教，可以嗎？』僧人說：『閉上你的狗嘴。』陳操尚書自己打自己的嘴巴說：『我錯了。』僧人說：『知錯就改。』陳操尚書說：『向上座您討口飯吃，可以嗎？』僧人無言以對。
陳操尚書與僧人一起用齋時，拿起胡餅，問僧人：『江西湖南，有這個嗎？』僧人說：『尚書剛才，吃了什麼？』陳操尚書說：『槌鐘謝響。』
陳操尚書一天齋僧，親自遞胡餅。僧人伸手接，陳操尚書卻縮回手。僧人無語。陳操尚書說：『果然果然。』
陳操尚書一天齋僧，親自佈菜，說：『請上座施食。』僧人說：『三德六味。』陳操尚書說：『錯。』僧人無言以對。
鎮州臨濟義玄禪師 (Zhenzhou Linji Yixuan Chanshi) 法嗣
鎮州保壽沼禪師 (Zhenzhou Baoshou Zhao Chanshi) (凡六)
胡釘鉸 (Hu Dingjiao) 來參拜。禪師問：『莫非是胡釘鉸嗎？』胡釘鉸說：『不敢當。』禪師說：『還能釘得住虛空嗎？』胡釘鉸說：『請和尚打破它。』禪師便打他。胡釘鉸不服氣。禪師說：『以後會有多嘴的阿師，為你點破的。』
胡釘鉸後來見到...
【English Translation】 Affair. The master said, 'Luojizi (one whose hair is coiled like a snail shell, here referring to a monk).'
English version: Disciple of Abbot Chen Zunsui of Muzhou.
Chancellor Chen Cao of Muzhou (five cases)
Chancellor Chen Cao ascended a tower with several officials. Seeing some monks walking by, the officials said, 'Those coming are all traveling monks.' Chancellor Chen said, 'They are not.' The officials asked, 'How do you know they are not?' Chancellor Chen said, 'I will examine them.' When the monks reached the front of the tower, Chancellor Chen called out, 'Venerable Sirs.' The monks all raised their heads. Chancellor Chen said, 'I don't believe it.'
Dawei Zhe said, 'Chancellor Chen can be said to hold the sun and moon of Zhongni (Confucius) in his hands and bear the golden seal of Pilu (Vairocana Buddha) on his back. Not only are Confucian scholars frightened, but even monks are at a loss. Haven't you heard it said, 'When the opportunity arises like a lightning flash, one can avoid the illness of dwelling in a reed hut.'
Gushan Yong said, 'These monks have a grievance that is difficult to express, and no one mourns their death. The Chancellor holds his sword at the gate; who dares to look him in the eye?'
Chancellor Chen asked a monk, 'May I ask you something?' The monk said, 'Shut your dog mouth.' Chancellor Chen slapped his own mouth and said, 'I am guilty.' The monk said, 'If you know your mistake, you must correct it.' Chancellor Chen said, 'May I beg some food from you, Venerable Sir?' The monk had no reply.
When Chancellor Chen was having a meal with the monks, he picked up a sesame cake and asked the monk, 'Do they have this in Jiangxi and Hunan?' The monk said, 'What did the Chancellor eat just now?' Chancellor Chen said, 'Striking the bell to thank the echo.'
One day, Chancellor Chen was offering a meal to the monks and personally handing out sesame cakes. When a monk reached out to take one, Chancellor Chen withdrew his hand. The monk was speechless. Chancellor Chen said, 'Indeed, indeed.'
One day, Chancellor Chen was offering a meal to the monks and personally serving the food, saying, 'Please, Venerable Sirs, offer food.' The monk said, 'Three virtues and six flavors.' Chancellor Chen said, 'Wrong.' The monk had no reply.
Disciple of Zen Master Linji Yixuan of Zhenzhou.
Zen Master Baoshou Zhao of Zhenzhou (six cases)
Hu Dingjiao came to pay respects. The master asked, 'Are you Hu Dingjiao?' Hu Dingjiao said, 'I dare not claim to be.' The master said, 'Can you still nail the void?' Hu Dingjiao said, 'Please, Master, break it open.' The master then struck him. Hu Dingjiao was not convinced. The master said, 'Later, there will be a talkative teacher who will explain it to you.'
Later, Hu Dingjiao saw...
趙州。州問。莫是胡釘鉸么。胡云不敢。州云。還釘得虛空么。胡云。請和尚打破將來。州云。且釘這一縫。胡于言下。有省。
遂舉保壽行棒因緣。問州。未審某甲。過在甚麼處。州云。我與么。與他保壽。千里萬里。
雪竇云。我要打這三個漢。一打趙州。不合瞎卻胡釘鉸眼。二打保壽。不能塞斷趙州口。三打胡釘鉸。不合放過保壽。驀拈拄杖云。更有一個。大眾一時走散。師擊繩床一下 大溈喆云。可惜趙州放過。待他道某甲過在甚麼處。劈脊便棒。非但承他保壽威光。亦乃與叢林為龜鑑。
鼓山永云。保壽雖具打破虛空底鉗錘。未免犯鋒傷手。胡公末後悟去。誰知眼尚𥉌眵。
師問僧。甚麼來。云西山來。師云。還見獼猴么。云見。師云。作個甚麼伎倆。云見某甲。一個伎倆。也作不得。師便打。
師問僧。近離甚處。云崔禪。師云。還將得崔禪喝來么。云不將得來。師云。恁么則不從崔禪來。僧便喝。師拈棒。僧擬議。師便打。
僧來問訊。師云。百千諸佛。不出此方丈內。僧云。只如古人道。大千沙界海中漚。未審方丈。向甚麼處著。師云。千聖見在。云阿誰證明。師擲下拂子。僧從西過東立。師便打。僧云。若不久參。焉知端的。師云。三十年後。此話大行。
【現代漢語翻譯】 現代漢語譯本 趙州禪師問（一位僧人）：『莫非是胡釘鉸（一位以釘東西為生的工匠）嗎？』那僧人回答：『不敢當。』趙州禪師說：『還能釘得住虛空嗎？』那僧人說：『請和尚您打破虛空，我再來釘。』趙州禪師說：『且釘住這一道縫隙。』那僧人當下有所領悟。
於是趙州禪師舉了保壽禪師行棒的因緣，問（另一位）僧人：『不知某甲（我）的過錯在哪裡？』趙州禪師說：『我如果是保壽，就與他相隔千里萬里。』
雪竇禪師評論說：『我要打這三個人。第一打趙州，不該遮蔽了胡釘鉸的眼睛。第二打保壽，不能堵住趙州禪師的口。第三打胡釘鉸，不該放過保壽。』隨即拿起拄杖說：『還有一個。』大眾一時走散。雪竇禪師敲擊禪床一下。
大溈喆禪師評論說：『可惜趙州禪師放過了機會。等他說『某甲的過錯在哪裡』時，就應該劈頭一棒。這樣非但能承接保壽禪師的威光，也能為叢林做個借鑑。』
鼓山永禪師評論說：『保壽禪師雖然具有打破虛空的鉗錘，但難免鋒芒傷手。胡釘鉸最後醒悟，誰知眼睛裡還有眼屎。』
趙州禪師問僧人：『從哪裡來？』僧人說：『從西山來。』趙州禪師說：『還見到獼猴嗎？』僧人說：『見到了。』趙州禪師說：『它們在做什麼把戲？』僧人說：『見到我，一個把戲也做不出來。』趙州禪師便打了他。
趙州禪師問僧人：『最近從哪裡離開？』僧人說：『崔禪（崔禪禪師處）。』趙州禪師說：『還將崔禪的喝聲帶來了嗎？』僧人說：『沒有帶來。』趙州禪師說：『這樣說，你不是從崔禪那裡來的。』僧人便喝了一聲。趙州禪師拿起棒子，僧人猶豫，趙州禪師便打了他。
有僧人前來問訊，趙州禪師說：『百千諸佛，不出此方丈之內。』僧人說：『正如古人所說，『大千沙界海中漚』，不知方丈應該安放在哪裡？』趙州禪師說：『千聖就在眼前。』僧人說：『誰來證明？』趙州禪師扔下拂塵。僧人從西邊走到東邊站立，趙州禪師便打了他。僧人說：『如果不是長久參學，怎麼能知道究竟。』趙州禪師說：『三十年後，這話會大行於世。』
【English Translation】 English version Zhàozhōu (Zen master) asked (a monk): 'Could you be Hú Dīngjiǎo (a craftsman who makes a living by nailing things)?' The monk replied: 'I dare not presume.' Zhàozhōu said: 'Can you still nail up the void?' The monk said: 'Please, Master, break the void, and I will nail it.' Zhàozhōu said: 'Then nail this seam.' The monk had an awakening at these words.
Then, Zhàozhōu cited the karmic connection of Bǎoshòu (Zen master) wielding the staff, asking (another) monk: 'I wonder where my fault lies?' Zhàozhōu said: 'If I were Bǎoshòu, I would be thousands of miles away from him.'
Xuědòu (Zen master) commented: 'I want to strike these three people. First, strike Zhàozhōu for obscuring Hú Dīngjiǎo's eyes. Second, strike Bǎoshòu for failing to shut Zhàozhōu's mouth. Third, strike Hú Dīngjiǎo for letting Bǎoshòu off.' Then he picked up his staff and said: 'There is one more.' The assembly scattered at once. Xuědòu struck the Zen seat once.
Dàwéi Zhé (Zen master) commented: 'It is a pity that Zhàozhōu let the opportunity pass. When he said, 'Where does my fault lie?' he should have struck him with a staff right away. This would not only have carried on Bǎoshòu's authority but also served as a lesson for the sangha.'
Gǔshān Yǒng (Zen master) commented: 'Although Bǎoshòu possessed the hammer to break the void, he inevitably risked injuring his hand on the sharp edge. Hú Dīngjiǎo awakened in the end, but who knew there was still rheum in his eyes.'
Zhàozhōu asked a monk: 'Where do you come from?' The monk said: 'From West Mountain.' Zhàozhōu said: 'Did you see the monkeys?' The monk said: 'I saw them.' Zhàozhōu said: 'What tricks were they doing?' The monk said: 'Seeing me, they couldn't perform a single trick.' Zhàozhōu then struck him.
Zhàozhōu asked a monk: 'Where did you leave recently?' The monk said: 'Cuī Chán (Zen master Cuī Chán's place).' Zhàozhōu said: 'Did you bring Cuī Chán's shout with you?' The monk said: 'I did not bring it.' Zhàozhōu said: 'In that case, you did not come from Cuī Chán.' The monk then shouted. Zhàozhōu picked up the staff, and when the monk hesitated, Zhàozhōu struck him.
A monk came to pay respects. Zhàozhōu said: 'The myriad Buddhas do not go beyond this square foot.' The monk said: 'Just as the ancients said, 'The great thousand worlds are bubbles in the sea,' I wonder where the square foot should be placed?' Zhàozhōu said: 'The thousand sages are right before you.' The monk said: 'Who will prove it?' Zhàozhōu threw down his whisk. The monk walked from the west to the east and stood there. Zhàozhōu then struck him. The monk said: 'If I had not studied for a long time, how would I know the truth?' Zhàozhōu said: 'Thirty years from now, these words will be widely practiced.'
僧問。萬境來侵時如何。師云。莫管他。僧作禮。師云。不得動著。動著。打折你驢腰。
僧問。如何是祖師西來意。師云。面黑眼睛白。云萬里無片云時如何。師云。青天也須吃棒。云未審過在甚麼處。師便打。
鎮州三聖慧然禪師(凡十一)
參德山。才展坐具。山云。不用展炊巾。這裡無殘羹餿飯。師云。賴遇無。設有。向甚麼處著。山便打。師接住棒。推山向繩床上。山呵呵大笑。師哭云。蒼天蒼天。便出去。
師到德山。時踢天泰為首座。問師。行腳人。須具本色公驗。作么生是上座本色公驗。師云。嗄。座再問。師打一坐具云。這桶漆。前後觸忤多少賢良。座便人事。
師問雪峰透網金鱗。未審以何為食。峰云。待汝出得網來。即向汝道。師云。一千五百人善知識。話頭也不識。峰云。老僧住持事繁。
雪竇云。可惜放過。好與三十棒。這棒一棒也不較。直是罕遇作家 承天宗云。布縵天網。須是雪峰。深入虎冗。還他三聖。眾中有般漢。商量便道。雪峰在網內。三聖在網外。苦哉苦哉。深屈古人。若非此二員作家。不能天下橫行。
大溈喆云。三聖可謂龍門萬仞。慣曾作客。雪峰大似孟嘗門啟。豈懼高賓。
師因雪峰見獼猴。云這獼猴。各背
【現代漢語翻譯】 現代漢語譯本： 有僧人問：『萬境（wan jing）來侵襲時該如何？』 禪師說：『莫管他。』 僧人作禮。 禪師說：『不得動著。動著，打折你驢腰。』 有僧人問：『如何是祖師西來意？』 禪師說：『面黑眼睛白。』 僧人問：『萬里無片云時如何？』 禪師說：『青天也須吃棒。』 僧人問：『未審過在甚麼處？』 禪師便打。 鎮州三聖慧然禪師(凡十一) 參德山（De Shan），才展開坐具。 德山說：『不用展開炊巾，這裡無殘羹餿飯。』 三聖說：『賴遇無，設有，向甚麼處著？』 德山便打。 三聖接住棒，推德山向繩床上，德山呵呵大笑。 三聖哭云：『蒼天蒼天！』便出去。 三聖到德山時，踢天泰（Ti Tian Tai）為首座，問三聖：『行腳人，須具本色公驗，作么生是上座本色公驗？』 三聖說：『嗄。』 首座再問。 三聖打一坐具云：『這桶漆，前後觸忤多少賢良。』 首座便人事。 三聖問雪峰（Xue Feng）：『透網金鱗，未審以何為食？』 雪峰說：『待汝出得網來，即向汝道。』 三聖說：『一千五百人善知識，話頭也不識。』 雪峰說：『老僧住持事繁。』 雪竇（Xue Dou）說：『可惜放過，好與三十棒，這棒一棒也不較，直是罕遇作家。』 承天宗（Cheng Tian Zong）說：『布縵天網，須是雪峰，深入虎穴，還他三聖。』 眾中有般漢，商量便道：『雪峰在網內，三聖在網外，苦哉苦哉，深屈古人。若非此二員作家，不能天下橫行。』 大溈喆（Da Wei Zhe）說：『三聖可謂龍門萬仞，慣曾作客，雪峰大似孟嘗門啟，豈懼高賓。』 三聖因雪峰見獼猴，云：『這獼猴，各背』
【English Translation】 English version: A monk asked: 'What should be done when the myriad realms (wan jing) come to invade?' The master said: 'Pay them no mind.' The monk bowed. The master said: 'You must not stir them. If you stir them, I'll break your donkey's back.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Black face and white eyes.' The monk asked: 'What about when there isn't a single cloud for ten thousand miles?' The master said: 'Even the blue sky must receive a beating.' The monk asked: 'I don't know where the fault lies.' The master then struck him. Zen Master Huiran (Hui Ran) of Sansheng (San Sheng) in Zhenzhou (Zhen Zhou) (Total of eleven) When he visited Deshan (De Shan), he just spread out his sitting cloth. Deshan said: 'No need to spread out your cooking cloth. There are no leftover scraps of stale rice here.' Sansheng said: 'Luckily there aren't. If there were, where would you put them?' Deshan then struck him. Sansheng caught the staff, pushed Deshan onto the rope bed, and Deshan laughed heartily. Sansheng cried: 'Heaven, oh heaven!' and then left. When Sansheng arrived at Deshan, Ti Tian Tai (Ti Tian Tai) was the head monk. He asked Sansheng: 'A traveling monk must have proper credentials. What are the head monk's proper credentials?' Sansheng said: 'Ah.' The head monk asked again. Sansheng struck a sitting cloth and said: 'This bucket of lacquer has offended so many virtuous people before and after.' The head monk then paid his respects. Sansheng asked Xuefeng (Xue Feng): 'A golden scale that has slipped through the net, what does it eat?' Xuefeng said: 'After you get out of the net, I'll tell you.' Sansheng said: 'A good teacher to fifteen hundred people doesn't even recognize the topic of conversation.' Xuefeng said: 'This old monk is busy with temple affairs.' Xuedou (Xue Dou) said: 'It's a pity to let it go. It would be good to give him thirty blows. Not one blow more or less. It's truly rare to encounter a master like this.' Chengtianzong (Cheng Tian Zong) said: 'To spread a net across the sky, it must be Xuefeng. To delve deep into the tiger's den, it must be Sansheng.' Among the assembly, there were some who discussed and said: 'Xuefeng is inside the net, Sansheng is outside the net. How sad, how sad, deeply wronged are the ancients. If not for these two masters, they could not roam freely under heaven.' Dawei Zhe (Da Wei Zhe) said: 'Sansheng can be said to be like the Dragon Gate with ten thousand ren (a unit of length), accustomed to being a guest. Xuefeng is much like the opening of Lord Mengchang's gate, not fearing noble guests.' Sansheng, because Xuefeng saw a monkey, said: 'This monkey, each carrying'
一面古鏡。師云。歷劫無名。何以彰為古鏡。峰云。瑕生也。師云。一千五百人善知識。話頭也不識。峰云。老僧住持事繁。
雪竇云。好與三十棒。此棒放過也好。免見將錯就錯。
仰山問師。汝名甚麼。師云。慧寂。山云。慧寂是我。師云。我名慧然。山呵呵大笑。
妙喜云。兩個藏身露影漢。殊不顧傍觀者。
雪竇頌云。雙收雙放若為宗。騎虎由來要絕功。笑罷不知何處去。只應千古動悲風。
師在仰山不安。下涅槃堂將息。有官人。來見仰山。山問。官居何位。官人云。推官。山豎起拂子云。還推得這個么。官人無語。
山令大眾下語。俱不契。
山令侍者。請師下語。師云。但道。和尚今日有事在。山又令問。有甚麼事。師云。再犯不容。
師辭仰山。山將拂子相送。師云。某甲自有師在。山云。誰。師云。臨濟和尚。山云。慧寂罪過。
遂留兩日。備茶筵相送。
師到香嚴。嚴問。甚處來。師云。臨濟來。嚴云。還將得臨濟劍來么。師以坐具。驀口便摵。嚴休去。
示眾云。我逢人則出。出則不為人。
興化云。我逢人則不出。出則便為人。
真凈文云。這兩個老古錐。竊得臨濟些子活計。各自分疆列界。氣沖宇宙。
【現代漢語翻譯】 現代漢語譯本：
一面古鏡。溈山靈佑禪師問：『歷經劫數而無名的古鏡，憑什麼顯現為古鏡？』香嚴智閑說：『因為有瑕疵。』溈山靈佑禪師說：『一千五百人的善知識，連話頭都不認識。』香嚴智閑說：『老僧我住持事務繁忙。』 雪竇重顯禪師評論說：『應該給他三十棒。但放過這一棒也好，免得將錯就錯。』 仰山慧寂（Yangshan Huiji，溈山靈佑禪師的弟子）問香嚴智閑：『你叫什麼名字？』香嚴智閑說：『慧寂。』仰山慧寂說：『慧寂是我。』香嚴智閑說：『我名叫慧然。』仰山慧寂呵呵大笑。 大慧宗杲評論說：『這兩個藏身又露影的人，一點也不顧及旁觀者。』 雪竇重顯禪師作頌說：『雙收雙放，以什麼為宗旨？騎虎的人本來就要徹底消除功勞。笑完之後不知到哪裡去了，只應千古都在激盪著悲涼的風。』 香嚴智閑在仰山慧寂處住得不安心，下到涅槃堂休息。有官員來拜見仰山慧寂。仰山慧寂問：『您擔任什麼官職？』官員說：『推官。』仰山慧寂豎起拂塵說：『能推究得了這個嗎？』官員無話可說。 仰山慧寂讓大眾說出見解，但都不契合。 仰山慧寂讓侍者請香嚴智閑說出見解。香嚴智閑說：『只說，和尚今天有事在。』仰山慧寂又讓侍者問：『有什麼事？』香嚴智閑說：『再犯不容。』 香嚴智閑向仰山慧寂告辭。仰山慧寂拿著拂塵相送。香嚴智閑說：『我自有老師在。』仰山慧寂問：『是誰？』香嚴智閑說：『臨濟義玄和尚。』仰山慧寂說：『慧寂我犯了過錯。』 於是挽留了兩天，準備茶宴相送。 香嚴智閑到了香嚴寺，香嚴智閑的住持問：『從哪裡來？』香嚴智閑說：『從臨濟義玄處來。』香嚴智閑的住持問：『還帶來了臨濟義玄的劍嗎？』香嚴智閑用坐具，劈頭蓋臉就打。香嚴智閑的住持就此作罷。 香嚴智閑開示大眾說：『我遇到人就出，出了就不為人。』 興化存獎禪師說：『我遇到人就不出，出了就為人。』 真凈克文禪師評論說：『這兩個老古錐，竊取了臨濟義玄的一些活潑手段，各自劃分疆界，氣勢衝向宇宙。』
【English Translation】 English version:
A piece of ancient mirror. The master [Weishan Lingyou (溈山靈佑), a Chan master] asked: 'Having been nameless through countless kalpas, how does it manifest as an ancient mirror?' Xiangyan Zhixian (香嚴智閑) said: 'Because of flaws.' Weishan Lingyou said: 'A good advisor to fifteen hundred people doesn't even recognize the topic.' Xiangyan Zhixian said: 'This old monk is busy with the affairs of the monastery.' Xuedou Chongxian (雪竇重顯) commented: 'He should be given thirty blows. But it's better to let this blow pass, to avoid compounding the error.' Yangshan Huiji (仰山慧寂, Weishan Lingyou's disciple) asked Xiangyan Zhixian: 'What is your name?' Xiangyan Zhixian said: 'Huiji.' Yangshan Huiji said: 'Huiji is me.' Xiangyan Zhixian said: 'My name is Huiran.' Yangshan Huiji laughed heartily. Miaoxi (妙喜) [Dahui Zonggao (大慧宗杲)] commented: 'These two people hiding and revealing themselves don't care about the onlookers at all.' Xuedou Chongxian composed a verse: 'What is the principle of both gathering and releasing? The tiger rider must completely eliminate merit. After laughing, where does he go? He should only stir up the sad wind for thousands of years.' Xiangyan Zhixian was uneasy at Yangshan Huiji's place and went down to the Nirvana Hall to rest. An official came to see Yangshan Huiji. Yangshan Huiji asked: 'What position do you hold?' The official said: 'Investigating Judge.' Yangshan Huiji raised his whisk and said: 'Can you investigate this?' The official was speechless. Yangshan Huiji asked the assembly to offer their views, but none were in accord. Yangshan Huiji asked the attendant to invite Xiangyan Zhixian to offer his view. Xiangyan Zhixian said: 'Just say, the abbot has something to do today.' Yangshan Huiji then asked the attendant to ask: 'What is it?' Xiangyan Zhixian said: 'No further offenses will be tolerated.' Xiangyan Zhixian bid farewell to Yangshan Huiji. Yangshan Huiji saw him off with a whisk. Xiangyan Zhixian said: 'I have my own teacher.' Yangshan Huiji asked: 'Who?' Xiangyan Zhixian said: 'The monk Linji Yixuan (臨濟義玄).' Yangshan Huiji said: 'Huiji is at fault.' So he was kept for two days, and a tea banquet was prepared to see him off. Xiangyan Zhixian arrived at Xiangyan Temple. The abbot of Xiangyan asked: 'Where do you come from?' Xiangyan Zhixian said: 'From Linji Yixuan.' The abbot of Xiangyan asked: 'Did you bring Linji Yixuan's sword?' Xiangyan Zhixian struck him in the face with his sitting mat. The abbot of Xiangyan gave up. Xiangyan Zhixian addressed the assembly, saying: 'When I meet someone, I go out; when I go out, I am not for anyone.' Xinghua Cunjiang (興化存獎) said: 'When I meet someone, I don't go out; when I go out, I am for someone.' Zhenjing Kewen (真凈克文) commented: 'These two old fogeys stole some of Linji Yixuan's lively methods, each dividing their own territory, their energy soaring into the universe.'
使明眼衲僧。只得好笑。諸禪德。且道。笑個甚麼。還知落處么。若知。一任七顛八倒。若不知。且向三聖興化葛藤里咬嚼。
師問僧。近離甚處。僧便喝。師亦喝。僧又喝。師亦喝。僧云。行棒即瞎。隨後又喝。師拈棒。僧轉身。作受勢。師云。下坡不走。快便難逢。便打。僧云。這賊。便出去。師拋下棒。
次有僧問。適來爭容得這僧。師云。是伊曾見先師來。
僧問。如何是祖師西來意。師云。臭肉來蠅。
興化獎云。山僧即不然。破驢脊上足蒼蠅。
魏府大覺禪師(凡二)
師見臨濟。濟豎起拂子。師便展坐具。濟擲下拂子。師便收坐具。參堂去。
其時眾議。莫是和尚親故。又不禮拜。又不吃棒。
濟聞。令侍者。喚師來。師至。臨濟云。師僧道。你來又不禮拜。又不吃棒。莫是長老親故。師便珍重下去。
師臨示寂時。謂眾云。我有一隻箭。要付與人。時有僧出雲。請和尚箭。師云。汝喚甚麼作箭。僧便喝。師便打。遂歸方丈。喚其僧來問。汝適來會么。云不會。師又打數下。擲卻拄杖云。已后遇明眼人。分明舉似。
即告終。
魏府興化存獎禪師(凡十一)
初謁臨濟。濟令師充侍者。濟問新到。甚處來。云鑾城。濟云。
【現代漢語翻譯】 現代漢語譯本： 讓明眼的僧人也只能覺得好笑。各位禪德，那麼，笑的是什麼呢？知道落腳點嗎？如果知道，就任憑七顛八倒。如果不知道，就到三聖、興化的公案里去仔細琢磨。
有僧人問老師：『最近從哪裡來？』僧人立刻大喝一聲。老師也大喝一聲。僧人又喝一聲，老師也跟著喝一聲。僧人說：『想用棒打就瞎了眼。』隨後又是一聲喝。老師拿起棒子，僧人轉身，做出準備接受的姿勢。老師說：『下坡路不走，快捷方便很難遇到。』於是就打下去。僧人說：『這賊！』便出去了。老師扔下棒子。
後來有僧人問：『剛才怎麼能容得下那個僧人？』老師說：『因為他曾經見過先師。』
有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』老師說：『臭肉招蒼蠅。』
興化存獎（Xinghua Cunjiang）說：『我可不是這樣，是破驢脊背上的蒼蠅。』
魏府大覺禪師（Weifu Dajue Chan Shi）（共二則）
老師去見臨濟（Linji）。臨濟豎起拂子。老師便展開坐具。臨濟扔下拂子。老師便收起坐具，回禪堂去了。
當時眾人議論：『莫非是和尚的親戚故舊？既不禮拜，又不捱打。』
臨濟聽說了，讓侍者叫老師來。老師來了，臨濟說：『聽說你來既不禮拜，又不捱打，莫非是長老的親戚故舊？』老師便珍重地離開了。
老師臨近圓寂時，對眾人說：『我有一支箭，要交給一個人。』當時有個僧人出來說：『請和尚把箭給我。』老師說：『你把什麼叫做箭？』僧人便喝了一聲。老師便打了他。於是回到方丈室，叫那個僧人來問：『你剛才明白了嗎？』僧人說不明白。老師又打了他幾下，扔掉拄杖說：『以後遇到明眼人，分明地告訴他。』
隨即圓寂。
魏府興化存獎禪師（Weifu Xinghua Cunjiang Chan Shi）（共十一則）
當初拜見臨濟（Linji），臨濟讓老師擔任侍者。臨濟問新來的僧人：『從哪裡來？』回答說：『從鑾城（Luancheng）來。』臨濟說：
【English Translation】 English version: It only makes enlightened monks laugh. Fellow Chan practitioners, what is the laughter about? Do you know the landing point? If you know, then let it be seven tumbles and eight falls. If you don't know, then go to the koans of Sansheng (Sansheng) and Xinghua (Xinghua) to chew on them carefully.
A monk asked the teacher, 'Where have you come from recently?' The monk immediately shouted. The teacher also shouted. The monk shouted again, and the teacher followed with another shout. The monk said, 'Wanting to strike with a stick is blinding.' Then another shout followed. The teacher picked up the stick, and the monk turned around, assuming a posture to receive the blow. The teacher said, 'Not taking the downhill path, quick convenience is hard to come by.' So he struck. The monk said, 'This thief!' and left. The teacher threw down the stick.
Later, a monk asked, 'How could you tolerate that monk just now?' The teacher said, 'Because he had seen the former teacher before.'
A monk asked, 'What is Bodhidharma's intention in coming from the West (祖師西來意, Zushi Xilai Yi)?' The teacher said, 'Rotten meat attracts flies.'
Xinghua Cunjiang (興化存獎) said, 'I am not like that; I am a fly on the back of a broken donkey.'
Chan Master Dajue of Weifu (魏府大覺禪師) (two cases in total)
The teacher went to see Linji (臨濟). Linji raised his whisk. The teacher then spread out his sitting cloth. Linji threw down the whisk. The teacher then put away his sitting cloth and went back to the meditation hall.
At that time, the crowd discussed, 'Could he be a relative or old friend of the abbot? He neither bows nor gets beaten.'
Linji heard about it and had the attendant summon the teacher. When the teacher arrived, Linji said, 'I heard that you neither bowed nor got beaten when you came. Could you be a relative or old friend of the elder?' The teacher then respectfully took his leave.
When the teacher was near his death, he said to the assembly, 'I have an arrow that I want to give to someone.' At that time, a monk came out and said, 'Please give me the arrow, Abbot.' The teacher said, 'What do you call an arrow?' The monk then shouted. The teacher then struck him. Then he returned to his room, called the monk and asked, 'Did you understand just now?' The monk said he did not understand. The teacher struck him several more times, threw away his staff, and said, 'In the future, when you meet an enlightened person, clearly tell him about this.'
Then he passed away.
Chan Master Xinghua Cunjiang of Weifu (魏府興化存獎禪師) (eleven cases in total)
Initially, he visited Linji (臨濟), who had the teacher serve as an attendant. Linji asked the newly arrived monk, 'Where do you come from?' He replied, 'From Luancheng (鑾城).' Linji said,
有事相借問。得么。云新戒不會。濟云。打破大唐國。覓個不會人難得。參堂去。
師問。適來新到。是成褫伊那。濟云。我誰管你成褫不成褫。師云。和尚只會將死雀就地彈。不解將一轉語蓋覆卻。濟云。你又作么生。師云。請和尚。作新到。濟遂云。新戒不會。師云。卻是老僧罪過。濟云。你語藏鋒。師擬議。濟便打。
至晚。濟謂師云。我今日問新到。是將死雀就地彈。就窠里打。及你出得語。又喝起。向青雲里打。師云。草賊大敗。濟又打。
師後到三聖。聖請充第一座。常謂人曰。我向南方行腳一遭。拄杖頭。不曾撥著一個會佛法底。你在這裡。作甚麼。
三聖聞乃問師。你具甚麼眼。師便喝。三聖云。須是你始得。師休去。
大覺聞。乃云。作么生得風吹。入大覺門來。師後到大覺。覺請師。充院主。一日喚云。院主。我聞。你道。向南方行腳一遭。拄杖頭。不曾撥著一個。會佛法底。你具甚麼眼。師便喝。覺拈棒。師擬議。覺便打。師又喝。覺又打。明日師從法堂下過。覺喚云。院主。我直下不疑你昨日兩喝。你試說看。師云。某甲在三聖處。學得底業次。總被師兄。折倒了也。與某甲。個安樂法門。覺云。這瞎漢。來這裡。納敗闕。卸下衲衣。痛打一頓。師于棒下。
【現代漢語翻譯】 現代漢語譯本： 有人有事想請教，可以嗎？濟顛（Ji Dian）禪師說新來的戒子不會。濟顛（Ji Dian）禪師說：『要打破整個大唐國，找一個什麼都不會的人都很難得。』然後就叫他去參禪。
禪師問：『剛才新來的，是已經剃度了嗎？』濟顛（Ji Dian）禪師說：『我管你剃度不剃度。』禪師說：『和尚只會把死麻雀就地彈起，不會用一句轉語遮蓋過去。』濟顛（Ji Dian）禪師說：『那你又怎麼樣呢？』禪師說：『請和尚你當做是新來的。』濟顛（Ji Dian）禪師於是說：『新來的戒子不會。』禪師說：『卻是老僧的罪過。』濟顛（Ji Dian）禪師說：『你說話藏著鋒芒。』禪師剛想說什麼，濟顛（Ji Dian）禪師就打了他。
到了晚上，濟顛（Ji Dian）禪師對禪師說：『我今天問新來的，是把死麻雀就地彈起，在鳥窩裡打。等你說了話，又喝斥起來，向青雲里打。』禪師說：『草寇大敗。』濟顛（Ji Dian）禪師又打了他。
禪師後來到了三聖（San Sheng），三聖（San Sheng）請他擔任第一座。禪師常常對人說：『我向南方行腳一趟，拄杖頭上，不曾碰到一個懂得佛法的人。你們在這裡，做什麼呢？』
三聖（San Sheng）聽了，就問禪師：『你有什麼樣的眼力？』禪師就喝斥一聲。三聖（San Sheng）說：『必須是你才行。』禪師沉默不語。
大覺（Da Jue）禪師聽說了，就說：『怎麼才能讓風吹進大覺（Da Jue）禪寺的門呢？』禪師後來到了大覺（Da Jue）禪寺，大覺（Da Jue）禪師請他擔任院主。一天，大覺（Da Jue）禪師叫道：『院主，我聽說，你說向南方行腳一趟，拄杖頭上，不曾碰到一個懂得佛法的人。你有什麼樣的眼力？』禪師就喝斥一聲。大覺（Da Jue）禪師拿起棒子，禪師剛想說什麼，大覺（Da Jue）禪師就打了他。禪師又喝斥一聲，大覺（Da Jue）禪師又打了他。第二天，禪師從法堂下經過，大覺（Da Jue）禪師叫道：『院主，我直接就不懷疑你昨天的那兩聲喝斥。你試著說說看。』禪師說：『我在三聖（San Sheng）那裡，學到的那些本事，都被師兄你給折騰光了。給我一個安樂的法門吧。』大覺（Da Jue）禪師說：『你這個瞎漢，來這裡認輸。脫下你的僧衣，痛打一頓。』禪師在棒打之下，終於開悟。
【English Translation】 English version: Someone wants to ask for guidance. Is it permissible? Ji Dian (Ji Dian) Zen master said the new monk doesn't understand. Ji Dian (Ji Dian) Zen master said, 'To break the entire Tang Dynasty, it's hard to find someone who knows nothing.' Then he told him to practice Chan.
The Zen master asked, 'The one who just arrived, has he been tonsured?' Ji Dian (Ji Dian) Zen master said, 'I don't care whether you're tonsured or not.' The Zen master said, 'The monk only knows how to flick a dead sparrow on the ground, and doesn't know how to cover it up with a turning phrase.' Ji Dian (Ji Dian) Zen master said, 'Then what do you do?' The Zen master said, 'Please, monk, act as if you're newly arrived.' Ji Dian (Ji Dian) then said, 'The new monk doesn't understand.' The Zen master said, 'It's the old monk's fault.' Ji Dian (Ji Dian) Zen master said, 'Your words hide a sharp edge.' As the Zen master was about to speak, Ji Dian (Ji Dian) Zen master hit him.
In the evening, Ji Dian (Ji Dian) Zen master said to the Zen master, 'Today I asked the new arrival, it's like flicking a dead sparrow on the ground, hitting it in the nest. After you spoke, you shouted again, hitting it in the blue sky.' The Zen master said, 'The bandit army is utterly defeated.' Ji Dian (Ji Dian) Zen master hit him again.
Later, the Zen master went to San Sheng (San Sheng). San Sheng (San Sheng) invited him to be the first seat. The Zen master often said to people, 'I traveled to the South, and with my staff, I never encountered anyone who understood the Dharma. What are you doing here?'
San Sheng (San Sheng) heard this and asked the Zen master, 'What kind of eyes do you have?' The Zen master shouted. San Sheng (San Sheng) said, 'It must be you.' The Zen master remained silent.
Da Jue (Da Jue) Zen master heard this and said, 'How can the wind be allowed to blow into the gate of Da Jue (Da Jue) Temple?' Later, the Zen master went to Da Jue (Da Jue) Temple. Da Jue (Da Jue) Zen master invited him to be the abbot. One day, Da Jue (Da Jue) Zen master called out, 'Abbot, I heard that you said you traveled to the South, and with your staff, you never encountered anyone who understood the Dharma. What kind of eyes do you have?' The Zen master shouted. Da Jue (Da Jue) Zen master picked up a stick. As the Zen master was about to speak, Da Jue (Da Jue) Zen master hit him. The Zen master shouted again, and Da Jue (Da Jue) Zen master hit him again. The next day, the Zen master passed by the Dharma Hall. Da Jue (Da Jue) Zen master called out, 'Abbot, I directly don't doubt your two shouts yesterday. Try to explain it.' The Zen master said, 'The skills I learned at San Sheng (San Sheng) have all been ruined by you, senior brother. Give me a peaceful Dharma gate.' Da Jue (Da Jue) Zen master said, 'You blind man, you've come here to admit defeat. Take off your robe and give you a good beating.' Under the beating of the stick, the Zen master finally attained enlightenment.
見得臨濟先師。在黃檗處。吃棒底道理。
師開堂日示眾云。此一炷香。本為三聖師兄。三聖為我太孤。便合承嗣大覺。大覺為我太賒。我於三聖處。會得賓主句。若不遇大覺師兄。洎乎誤卻我平生。我于大覺處吃棒。見得臨濟先師。在黃檗處。吃棒底道理。此一炷香。供養我臨濟先師。
示眾云。今日不問如何若何。便請單刀直入。興化與你證明。
時有旻德長老。出作禮。起便喝。師亦喝。德又喝。師又喝。德作禮歸眾。師云。適來若是別人。三十棒。一棒也不較。何故。為他旻德長老。會一喝不作一喝用。
瑯瑘覺云。且道那一喝。不作一喝用。興化若無後語。疑殺天下人。雖然如是。曉者還稀。
教忠光云。興化與旻德。各出一隻手。要發明臨濟正法眼藏。殊不知。臨濟一宗。掃土而盡。且道。利害在甚麼處。具眼者辨取。
師謂眾云。我聞。長廊下也喝。后架也喝。諸子。莫盲喝亂喝。直饒你喝得興化。上三十三天。卻撲下來。一點氣也無。待興化蘇省起來。款款地。向你道。未在。何故。我未曾向紫羅帳里撒真珠。與你諸人在。虛空里。胡喝亂喝。作甚麼。
師入堂。見首座乃云。我見你了也。座便喝。師打露柱一下。便出去。
首座隨後上方丈云。
【現代漢語翻譯】 現代漢語譯本：領悟了臨濟先師（Linji, 禪宗大師）在黃檗（Huangbo, 禪宗大師）處捱打的道理。
師父開堂說法時對大眾說：『這支香，本來是為三聖師兄（Sansheng, 禪宗僧人）而點的。三聖師兄覺得我太孤僻，便應該繼承大覺（Dajue, 禪宗僧人）的衣缽。大覺師兄又覺得我太疏遠，我在三聖師兄那裡，領會了賓主句（指禪宗的問答機鋒）。如果不是遇到大覺師兄，幾乎就耽誤了我一生。我在大覺師兄那裡捱打，領悟了臨濟先師在黃檗處捱打的道理。』這支香，供養我的臨濟先師。
師父對大眾說：『今天不問如何若何（指不作尋常的提問），就請單刀直入（指直接切入主題）。興化（Xinghua, 禪宗大師，即本師父）與你證明。』
當時有旻德長老（Minde, 禪宗僧人）出來行禮，起身便喝（指大聲呵斥）。師父也喝。旻德長老又喝。師父又喝。旻德長老行禮退回大眾中。師父說：『剛才如果是別人，打三十棒，一棒也不會少。為什麼呢？因為他是旻德長老，會一喝卻不作一喝用（指懂得喝的真意）。』
瑯瑘覺（Langye Jue, 禪宗僧人）說：『且說那一喝，不作一喝用。興化如果沒有後來的話，會使天下人疑惑。雖然如此，明白的人還是很少。』
教忠光（Jiaozhong Guang, 禪宗僧人）說：『興化與旻德，各自伸出一隻手，想要發明臨濟正法眼藏（Linji's orthodox Dharma-eye treasury, 指臨濟宗的正法）。卻不知道，臨濟一宗，掃地而盡。且說，利害在什麼地方？有眼力的人辨別出來。』
師父對大眾說：『我聽說，長廊下也喝，后架也喝。各位，不要盲目地喝，胡亂地喝。即使你喝得興化上了三十三天（指極高的境界），卻又撲下來，一點氣息也沒有。等興化甦醒過來，慢慢地向你道：『還差得遠呢。』為什麼呢？我未曾向紫羅帳里撒真珠（指沒有傳授真正的佛法），與你們諸人在虛空里胡喝亂喝，做什麼呢？』
師父進入佛堂，看見首座（指寺院中職位最高的僧人）便說：『我看見你了。』首座便喝。師父打露柱（指佛堂中的柱子）一下，便出去。
首座隨後上方丈（指方丈的房間）說。
【English Translation】 English version: I understood the principle of Master Linji (Linji, a Chan master) being beaten at Huangbo's (Huangbo, a Chan master) place.
On the day the Master opened the Dharma hall, he addressed the assembly, saying: 'This incense stick was originally lit for my Dharma brother Sansheng (Sansheng, a Chan monk). Sansheng thinks I am too solitary, so he should inherit the mantle of Dajue (Dajue, a Chan monk). Dajue, in turn, thinks I am too distant. At Sansheng's place, I understood the 'guest and host' phrase (referring to the Chan exchange of questions and answers). If I hadn't met my Dharma brother Dajue, I would have almost wasted my entire life. I was beaten at Dajue's place, and I understood the principle of Master Linji being beaten at Huangbo's place.' This incense stick is offered to my late Master Linji.
The Master addressed the assembly, saying: 'Today, I will not ask 'how' or 'what' (referring to conventional questions). Please go straight to the point (referring to directly addressing the core issue). Xinghua (Xinghua, a Chan master, i.e., the Master himself) will vouch for you.'
At that time, Elder Minde (Minde, a Chan monk) came forward, bowed, and then shouted (referring to a loud shout). The Master also shouted. Elder Minde shouted again. The Master shouted again. Elder Minde bowed and returned to the assembly. The Master said: 'If it were someone else just now, I would give them thirty blows, not one less. Why? Because he is Elder Minde, who knows how to shout but doesn't use the shout as just a shout (referring to understanding the true meaning of the shout).'
Langye Jue (Langye Jue, a Chan monk) said: 'Let's talk about that shout, not using the shout as just a shout. If Xinghua didn't have any further words, it would confuse everyone in the world. Even so, those who understand are still few.'
Jiaozhong Guang (Jiaozhong Guang, a Chan monk) said: 'Xinghua and Minde each put out a hand, wanting to reveal Linji's orthodox Dharma-eye treasury (Linji's orthodox Dharma-eye treasury, referring to the orthodox Dharma of the Linji school). Little do they know that the Linji school is being swept away completely. Let's talk about where the advantage and disadvantage lie. Those with eyes, discern it.'
The Master said to the assembly: 'I heard that there are shouts in the long corridor and shouts in the back shed. Everyone, don't shout blindly and randomly. Even if you shout Xinghua up to the thirty-third heaven (referring to a very high state), you will fall back down with no breath left. When Xinghua wakes up, he will slowly tell you: 'You are still far off.' Why? I have never scattered real pearls in a purple silk tent (referring to not teaching the true Dharma), so what are you doing, shouting randomly in the void?'
The Master entered the hall and, seeing the head seat (referring to the highest-ranking monk in the monastery), said: 'I see you.' The head seat then shouted. The Master struck the pillar (referring to the pillar in the Dharma hall) once and then left.
The head seat then followed to the abbot's room (referring to the abbot's room) and said.
適來觸忤和尚。便作禮。師就地打一棒。座無語。
師見同參來。才上法堂。師便喝。僧亦喝。行三兩步。師又喝。僧亦喝。須臾近前。師拈棒。僧又喝。師云。你看。這瞎漢。猶作主在。僧擬議。師便打。直打下法堂。
時有僧問。這僧有甚觸忤和尚處。師云。是伊適來。也有權。也有實。也有照。也有用。及乎我將手。向伊麵前。橫兩遭。便去不得。似這般瞎漢。不打。更待何時。
同光帝問師。朕收中原。獲一寶。未有人酬價。師云。略借陛下寶看。帝以手引幞頭腳。示之。師云。君王之寶。誰敢酬價。帝大悅。
雪竇云。至尊所得。只可傍觀。若非興化作家。往往高價酬卻 黃龍心云。興化一期。見機而作。爭奈埋沒他一朝天子。當時但向伊道。蚌蛤之珠。收得也無用處。教他向後。別有生涯。免見遞相鈍置。如今若有人問。又作么生酬價。
師召僧。僧應諾。師云。點即不到。
又召一僧。僧應諾。師云。到即不點。
僧問。四方八面來時如何。師云。打中間底。僧作禮。師云。興化今日。赴個村齋。中路遇一陣卒風暴雨。卻去古廟裡。避得過。
開善謙云。興化七事隨身。八面受敵。不妨是個老作家。及乎兩陣交鋒。卻走入鬼窟里去。忽有人問開善。
【現代漢語翻譯】 現代漢語譯本 適才觸犯了老和尚，便行禮。師父就地打了他一棒，在座的人都無話可說。
師父看見一位同參道友來了，剛登上法堂，師父便喝斥。僧人也喝斥。走了三兩步，師父又喝斥，僧人也喝斥。不久僧人走近前來，師父拿起棒子，僧人又喝斥。師父說：『你看，這個瞎漢，還在那裡作主。』僧人猶豫不決，師父便打，一直打下法堂。
當時有僧人問：『這位僧人有什麼觸犯和尚的地方？』師父說：『是他剛才，既有權，又有實，既有照，又有用。等到我將手，在他面前，橫著比劃兩下，他就無所適從。像這樣的瞎漢，不打，更待何時？』
同光帝問師父：『朕收復中原，得到一件寶物，還沒有人能出價。』師父說：『略微借陛下的寶物看看。』皇帝用手拉了拉幞頭（古代男子的一種頭巾）的帽腳，給他看。師父說：『君王的寶物，誰敢出價？』皇帝非常高興。
雪竇禪師說：『至尊得到的東西，只能在旁邊觀看。如果不是興化禪師這樣的行家，往往會高價買下。』黃龍心禪師說：『興化禪師一生，見機而作。可惜埋沒了當今天子。當時如果對他說：『蚌蛤的珍珠，得到也沒有用處。』教他以後，另有營生，免得互相耽誤。如今如果有人問，又該如何出價？』
師父叫僧人，僧人答應。師父說：『點（指點、指出）即不到。』
又叫一個僧人，僧人答應。師父說：『到（到達、領會）即不點。』
僧人問：『四面八方來時如何？』師父說：『打中間那個。』僧人作禮。師父說：『興化今天，去赴一個村裡的齋飯，半路遇到一陣狂風暴雨，只好去古廟裡，避過這場雨。』
開善謙禪師說：『興化禪師七件事隨身，八面受敵，不愧是個老行家。等到兩軍交戰，卻走入鬼窟里去。』如果有人問開善禪師，
【English Translation】 English version Having just offended the Abbot, he then made obeisance. The Master struck him once with his staff on the spot, and the assembly was silent.
The Master saw a fellow practitioner arrive. Just as he ascended the Dharma Hall, the Master shouted. The monk also shouted. After walking three or four steps, the Master shouted again. The monk also shouted. Soon, approaching closer, the Master picked up his staff. The monk shouted again. The Master said, 'Look at this blind fellow, still acting as master.' The monk hesitated, and the Master struck him, striking him right down from the Dharma Hall.
At that time, a monk asked, 'In what way did this monk offend the Abbot?' The Master said, 'Just now, he had both power and substance, both illumination and function. When I held my hand and waved it twice in front of him, he was unable to proceed. Such a blind fellow, if not struck, when should he be struck?'
Emperor Tongguang asked the Master, 'Since I recovered the Central Plains, I obtained a treasure, but no one has been able to price it.' The Master said, 'May I briefly borrow Your Majesty's treasure to see?' The Emperor used his hand to pull at the flaps of his futou (a type of headwear for men in ancient China), showing it to him. The Master said, 'The treasure of the sovereign, who would dare to price it?' The Emperor was greatly pleased.
Zen Master Xuedou said, 'What the Supreme One obtains can only be observed from the sidelines. If it were not for an expert like Zen Master Xinghua, they would often pay a high price for it.' Zen Master Huanglongxin said, 'Xinghua's life was one of acting according to the situation. It is a pity that he obscured the current Emperor. At that time, he should have said to him, 'Pearls from shellfish are useless even if obtained.' Teach him to have another means of livelihood in the future, so as to avoid mutually hindering each other. Now, if someone were to ask, how should one price it?'
The Master called a monk. The monk answered. The Master said, 'To point is not to reach.'
Again, he called a monk. The monk answered. The Master said, 'To reach is not to point.'
A monk asked, 'What about when coming from all directions?' The Master said, 'Strike the one in the middle.' The monk made obeisance. The Master said, 'Today, Xinghua is going to a village feast, and on the way, he encountered a sudden storm and heavy rain, so he had to take shelter in an old temple.'
Zen Master Kaishan Qian said, 'Zen Master Xinghua carries seven things with him, facing enemies from all directions, he is indeed an old expert. But when the two armies clash, he runs into a ghost cave.' If someone were to ask Zen Master Kaishan,
只向他道。四方八面來一時打。待他禮拜。落脊便棒云。無你迴避處。
師因騎馬傷腳。扶木柺。繞院行。問僧。汝等還識老僧么。僧云。爭得不識和尚。師云。癘腳法師。說得行不得。復至法堂。令維那聲鐘。上堂。眾集。師云。還識老僧么。眾無對。師擲下柺子。端然而逝。
鄂州灌溪志閑禪師(凡五)
師謁臨濟。濟一日驀胸擒住。師便云。領領。濟托開云。且放你一頓。
師住后。示眾云。我見臨濟。無言說。直至如今。飽不休。
鼓山永云。乞兒見小利。
示眾云。十方無壁落。四面亦無門。露裸裸赤灑灑。沒可把。便下座。
僧問。久響灌溪。到來只見漚麻池。師云。你只見漚麻池。且不見灌溪。云如何是灌溪。師云。劈箭急。
玄沙云。更學三十年。也未會禪。
僧問。如何是祖師西來意。師云。缽里盛飯。桶裡盛羹。云學人不會。師云。饑即餐困即休。
師臨示寂時。問侍者。坐化者誰。云僧伽。師云。立化者誰。云僧會。師即行七步。垂手而終。
幽州談空和尚(凡二)
保壽問師。除卻中下二根人來。師兄作么生。師云。汝適來舉。早錯了也。壽云。師兄也不得無過。師云。汝與我作師兄。壽側掌云。這老賊。
【現代漢語翻譯】 現代漢語譯本 只管朝他打去。四面八方一齊打來。等他禮拜時，就用棒子打他的後背，說：『你無處可逃避。』
禪師因為騎馬傷了腳，拄著木枴杖繞著寺院行走。問僧人：『你們還認得老僧嗎？』僧人說：『怎麼會不認得和尚您呢？』禪師說：『這是個瘸腿法師，只會說卻做不到。』又到法堂，讓維那敲鐘，然後上堂。大眾聚集后，禪師說：『還認得老僧嗎？』大眾無言以對。禪師扔下枴杖，端坐而逝。
鄂州灌溪志閑禪師(共五則)
志閑禪師拜訪臨濟禪師。臨濟禪師有一天突然抓住他的胸口。志閑禪師立刻說：『領會了，領會了。』臨濟禪師放開他說：『暫且饒你這一次。』
志閑禪師住持寺院后，對大眾開示說：『我拜見臨濟禪師，他沒有說什麼。直到如今，我仍然受益無窮。』
鼓山永云禪師說：『乞丐只看到小小的利益。』
志閑禪師開示說：『十方沒有墻壁阻隔，四面也沒有門。赤裸裸，毫無遮掩，沒有什麼可以把握。』說完便下座。
有僧人問：『久聞灌溪禪師的大名，來到這裡卻只看到漚麻池。』志閑禪師說：『你只看到了漚麻池，卻沒有看到灌溪。』僧人問：『什麼是灌溪？』志閑禪師說：『像箭一樣快。』
玄沙禪師說：『再學三十年，也未必懂得禪。』
有僧人問：『什麼是祖師西來意？』志閑禪師說：『缽里盛飯，桶裡盛羹。』僧人說：『弟子不明白。』志閑禪師說：『餓了就吃，困了就睡。』
志閑禪師臨近圓寂時，問侍者：『坐著圓寂的是誰？』侍者說：『是僧伽（Samgha）。』禪師問：『站著圓寂的是誰？』侍者說：『是僧會（Samghah）。』禪師於是走了七步，垂手而終。
幽州談空和尚(共二則)
保壽禪師問談空和尚：『如果除去中等和下等根器的人，師兄您怎麼做？』談空和尚說：『你剛才提問，就已經錯了。』保壽禪師說：『師兄您也不是沒有過錯。』談空和尚說：『你竟然要當我的師兄？』保壽禪師側著手掌說：『你這老賊。』
【English Translation】 English version Just strike him. Strike from all four directions and eight sides at once. Wait for him to bow, then strike his back with a staff, saying, 'There is nowhere for you to escape.'
The Master injured his foot while riding a horse. Leaning on a wooden crutch, he walked around the monastery and asked a monk, 'Do you still recognize this old monk?' The monk said, 'How could we not recognize you, Master?' The Master said, 'This is a lame-footed Dharma Master, who can talk but cannot walk.' He then went to the Dharma Hall and ordered the director to ring the bell. He ascended the platform. After the assembly gathered, the Master said, 'Do you still recognize this old monk?' No one answered. The Master threw down his crutch and passed away peacefully.
Chan Master Zhixian of Guanxi (灌溪 - Guanxi, place name) in Ezhou (鄂州 - Ezhou, place name) (Five Cases)
The Master visited Linji (臨濟 - Linji, a Chan master). One day, Linji suddenly grabbed his chest. The Master immediately said, 'I understand, I understand.' Linji released him and said, 'I'll let you off this time.'
After the Master took residence, he addressed the assembly, saying, 'When I saw Linji, he said nothing. Even now, I am still benefiting endlessly.'
Yongyun (永云 - Yongyun, a Chan master) of Gushan (鼓山 - Gushan, place name) said, 'A beggar sees only small gains.'
The Master addressed the assembly, saying, 'The ten directions have no walls, and the four sides have no doors. Naked and bare, there is nothing to grasp.' Then he descended from the seat.
A monk asked, 'I have long heard of Guanxi, but all I see is a hemp-soaking pond.' The Master said, 'You only see the hemp-soaking pond, but you do not see Guanxi.' The monk asked, 'What is Guanxi?' The Master said, 'As swift as an arrow.'
Xuansha (玄沙 - Xuansha, a Chan master) said, 'Even after studying for thirty more years, you still may not understand Chan.'
A monk asked, 'What is the meaning of the Patriarch's (祖師 - Zushi, refers to Bodhidharma) coming from the West (西來意 - Xilaiyi, the purpose of Bodhidharma's journey to China)?' The Master said, 'Rice in the bowl, soup in the bucket.' The monk said, 'This student does not understand.' The Master said, 'Eat when hungry, rest when tired.'
When the Master was about to pass away, he asked the attendant, 'Who passed away sitting?' The attendant said, 'Samgha (僧伽 - Samgha, a monk's name).' The Master asked, 'Who passed away standing?' The attendant said, 'Samghah (僧會 - Samghah, a monk's name).' The Master then walked seven steps, lowered his hands, and passed away.
Heshang Tankong (談空 - Tankong, a monk's name) of Youzhou (幽州 - Youzhou, place name) (Two Cases)
Baoshou (保壽 - Baoshou, a Chan master) asked the Master, 'If those of middle and lower capacities are excluded, what will you do, senior brother?' The Master said, 'You were already wrong when you asked that question.' Baoshou said, 'Senior brother, you are not without fault either.' The Master said, 'You want to be my senior brother?' Baoshou slapped his palm sideways and said, 'You old thief!'
有尼欲開堂。師云。你有五障。不得開堂。尼云。龍女成佛。有幾障。師云。龍女現十八變。你試變看。尼云。不是野狐精。變個甚麼。師便打。
鎮州牧主聞云。和尚拄杖折那。將此見解。擬欲為人 翠巖芝云。且道。尼具甚麼眼。只擔得個斷貫索。且作么生會。
定州崔禪禪師(凡一)
拈拄杖。示眾云。出來打出來打。時有僧出雲。崔禪𦗚。師擲下拄杖。便歸方丈。
歸宗一云。作么生道得一轉語。救取崔禪。
法燈云。和尚且自救取。是肯他。不肯他。
五祖戒云。便與推倒繩床。
鎮州萬歲和尚(凡一)
師訪保壽。壽不起。師便展坐具。壽下繩床。師便坐卻繩床。壽便歸方丈。閉卻門。師坐不起。主事云。和尚閉卻門了。請庫下喫茶。師便歸。
壽明日卻去復禮。師亦坐不起。壽展坐具。師亦下繩床。壽便坐卻繩床。師亦歸方丈。閉卻門。壽于侍者寮。取灰圍卻方丈門三道。便去師開門見。乃云。我不恁么。他卻恁么。
襄州歷村和尚(凡二)
師煎茶次。僧問。如何是祖師西來意。師拈起茶盞。示之。云莫只這便是么。師擲盞。向火中。僧無語。
僧問。如何是觀其音聲。而得解脫。師以火箸。敲柴頭云。汝還聞么。
【現代漢語翻譯】 現代漢語譯本 有個比丘尼想開堂說法。崔禪禪師說：『你有五障（女性無法成佛的五種障礙），不能開堂。』比丘尼說：『龍女（《法華經》中的人物）成佛，有幾障？』崔禪禪師說：『龍女顯現十八變（神通變化），你試著變一個看看。』比丘尼說：『我不是野狐精，變什麼？』崔禪禪師就打了她。
鎮州牧主聽說后說：『和尚拄杖折那（禪師的法號），拿著這種見解，想要為人說法。』翠巖芝禪師說：『且說，這比丘尼有什麼眼力，只擔得個斷貫索（比喻錯誤的見解），要怎麼理解？』
定州崔禪禪師(凡一)
崔禪禪師拿起拄杖，向大眾示意說：『出來打，出來打。』當時有個僧人出來說：『崔禪𦗚（禪師的名字）。』崔禪禪師放下拄杖，就回方丈了。
歸宗禪師說：『怎麼說得出一句轉語（能夠扭轉局勢的話），救出崔禪？』
法燈禪師說：『和尚且先自救吧。這是肯定他，還是否定他？』
五祖戒禪師說：『就應該把他推倒繩床（禪床）。』
鎮州萬歲和尚(凡一)
萬歲和尚拜訪保壽禪師。保壽禪師不起身。萬歲和尚就展開坐具（禪修用的墊子）。保壽禪師下禪床。萬歲和尚就坐到禪床上。保壽禪師就回方丈，關上門。萬歲和尚坐著不起身。主事僧說：『和尚已經關上門了，請到庫房喝茶吧。』萬歲和尚就回去了。
保壽禪師第二天回訪，也行復禮。萬歲和尚也坐著不起身。保壽禪師展開坐具。萬歲和尚也下禪床。保壽禪師就坐到禪床上。萬歲和尚也回方丈，關上門。保壽禪師在侍者寮，取灰圍住方丈門三道。然後離開。萬歲和尚開門看見，就說：『我不這樣，他卻這樣。』
襄州歷村和尚(凡二)
歷村和尚正在煎茶。有個僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』歷村和尚拿起茶盞，向他示意，說：『莫非就是這個？』歷村和尚把茶盞扔到火中。僧人無話可說。
有個僧人問：『如何是觀其音聲，而得解脫？』歷村和尚用火箸敲打柴頭，說：『你還聽見嗎？』
【English Translation】 English version A nun wanted to open a Dharma hall. The master said, 'You have the five hindrances (the five obstacles preventing women from attaining Buddhahood), you cannot open a Dharma hall.' The nun said, 'How many hindrances did the Dragon Girl (a figure in the Lotus Sutra) have when she attained Buddhahood?' The master said, 'The Dragon Girl manifested eighteen transformations (supernatural powers). Try transforming yourself.' The nun said, 'I am not a wild fox spirit, what should I transform into?' The master then struck her.
The governor of Zhenzhou heard this and said, 'The monk Zhuzhang Zhe Na (the master's Dharma name), with this understanding, intends to teach others.' Cuiyan Zhi said, 'Tell me, what kind of eye does this nun possess, only able to carry a broken rope (a metaphor for wrong views)? How should it be understood?'
Zen Master Cui of Dingzhou (Total of one)
Zen Master Cui picked up his staff and showed it to the assembly, saying, 'Come out and strike, come out and strike.' At that time, a monk came out and said, 'Cui Chan 𦗚 (Zen Master's name).' Zen Master Cui threw down his staff and returned to his room.
Zen Master Guizong said, 'How can one utter a turning phrase (a phrase that can reverse the situation) to save Cui Chan?'
Zen Master Fadeng said, 'The master should save himself first. Is this affirming him or denying him?'
Zen Master Wuzu Jie said, 'He should be pushed off the rope bed (Zen meditation bed).'
Monk Wansui of Zhenzhou (Total of one)
The master visited Baoshou. Baoshou did not get up. The master then spread out his sitting mat (a mat used for Zen meditation). Baoshou got off the rope bed. The master then sat on the rope bed. Baoshou then returned to his room and closed the door. The master remained seated. The head monk said, 'The master has closed the door, please go to the kitchen for tea.' The master then left.
The next day, Baoshou returned the visit. The master also remained seated. Baoshou spread out his sitting mat. The master also got off the rope bed. Baoshou then sat on the rope bed. The master also returned to his room and closed the door. Baoshou took ashes from the attendant's quarters and surrounded the door of the room with three layers. Then he left. The master opened the door and saw it, and said, 'I don't do it this way, but he does it this way.'
Monk Licun of Xiangzhou (Total of two)
The master was brewing tea. A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The master picked up the teacup and showed it to him, saying, 'Could it be just this?' The master threw the teacup into the fire. The monk was speechless.
A monk asked, 'What is it to perceive sounds and attain liberation?' The master struck the firewood with the fire tongs, saying, 'Do you hear it?'
云聞。師云。誰不解脫。
滄州米倉和尚(凡一)
州牧。請師與保壽。入廳供養。令人傳語云。請二人長老。談論佛法。壽云。請師兄答話。師便喝。壽云。某甲尚未借問。何得便喝。師云。猶嫌少在。壽卻與一喝。
𣵠州克符道者(凡五)
因僧問臨濟。如何是奪人不奪境。濟云。煦日發生鋪地錦。嬰兒垂髮白如絲。
師頌云。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量返責么。驪珠光燦爛。蟾桂影婆娑。覿體無差互。還應滯網羅。
僧問。如何是奪境不奪人。濟云。王令已行天下遍。將軍塞外絕煙塵。
師頌云。奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光澹。山搖翠色新。直饒玄會得。也是眼中塵。
僧問。如何是人境兩但奪。濟云。並汾絕信。獨處一方。
師頌云。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬把吹毛劍。還如值木盲。進前求妙會。特地斬精靈。
僧問。如何是人境俱不奪。濟云。王登寶殿。野老謳歌。
師頌云。人境俱不奪。思量意不偏。主賓言不異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪沒在無緣。
僧問。如何是賓中賓。師云。倚門傍戶猶如醉。出言吐氣
【現代漢語翻譯】 現代漢語譯本 云（雲門文偃 Yunmen Wenyan）問道：『誰不能解脫？』 師（滄州米倉和尚 Cangzhou Mikura Priest）說：『誰？』
滄州米倉和尚(凡一)
州牧請米倉和尚與保壽（Baoshou）和尚一同入廳供養，並讓人傳話說：『請兩位長老談論佛法。』保壽和尚說：『請師兄答話。』米倉和尚便喝（一聲）。保壽和尚說：『我尚未請教，為何便喝？』米倉和尚說：『還嫌少呢。』保壽和尚也回敬一喝。
𣵠州克符道者(凡五)
有僧人問臨濟（Linji）：『如何是奪人不奪境？』臨濟說：『煦日發生鋪地錦，嬰兒垂髮白如絲。』（溫暖的陽光催生了遍地錦繡，嬰兒垂下的頭髮白如絲線。）
克符道者頌道：『奪人不奪境，緣自帶誵訛。擬欲求玄旨，思量返責么。驪珠光燦爛，蟾桂影婆娑。覿體無差互，還應滯網羅。』（奪人不奪境，本身就帶著錯誤。想要尋求玄妙的旨意，反思自己的思量了嗎？驪龍的寶珠光彩燦爛，蟾宮的桂樹影子婆娑。直接體悟沒有差別，仍然應該滯留在羅網之中。）
僧人問：『如何是奪境不奪人？』臨濟說：『王令已行天下遍，將軍塞外絕煙塵。』（國王的命令已經通行天下，將軍在邊塞之外平息了戰火。）
克符道者頌道：『奪境不奪人，尋言何處真。問禪禪是妄，究理理非親。日照寒光澹，山搖翠色新。直饒玄會得，也是眼中塵。』（奪境不奪人，追尋言語哪裡是真？問禪，禪便是虛妄；探究理，理便不親切。陽光照耀，寒光淡淡；山搖動，翠色清新。即使玄妙地領會了，也是眼中的塵埃。）
僧人問：『如何是人境兩但奪？』臨濟說：『並汾絕信，獨處一方。』（并州和汾州斷絕了音信，獨自處在一方。）
克符道者頌道：『人境兩俱奪，從來正令行。不論佛與祖，那說聖凡情。擬把吹毛劍，還如值木盲。進前求妙會，特地斬精靈。』（人與境都奪去，向來是正令施行。不論是佛還是祖，哪裡說得上聖人凡人的情懷。想要用吹毛劍，還不如遇到木頭人。向前尋求妙會，特地斬殺精靈。）
僧人問：『如何是人境俱不奪？』臨濟說：『王登寶殿，野老謳歌。』（國王登上寶殿，鄉野老人在歌唱。）
克符道者頌道：『人境俱不奪，思量意不偏。主賓言不異，問答理俱全。踏破澄潭月，穿開碧落天。不能明妙用，淪沒在無緣。』（人與境都不奪，思量時意念不偏頗。主與賓的言語沒有差異，問與答的道理都完備。踏破澄澈潭中的月亮，穿開碧藍的天空。不能明白妙用，就沉淪在沒有緣分之中。）
僧人問：『如何是賓中賓？』師說：『倚門傍戶猶如醉，出言吐氣』
English version Yun (Yunmen Wenyan) asked: 'Who is not liberated?' The Master (Cangzhou Mikura Priest) said: 'Who?'
Cangzhou Mikura Priest (Verse 1)
The governor invited the Master Mikura and Baoshou to the hall for offerings, and sent someone to convey the message: 'Please, the two elders, discuss the Buddha-dharma.' Baoshou said: 'Please, senior brother, answer.' The Master then shouted (a '喝' - 'He'). Baoshou said: 'I have not yet asked, why do you shout?' The Master said: 'Still feel it's not enough.' Baoshou returned a shout.
𣵠 Prefecture, Daoist Kefu (Verse 5)
A monk asked Linji: 'What is taking away the person but not the environment?' Linji said: 'Warm sun generates brocade covering the ground, infant's hanging hair is white as silk.'
Daoist Kefu praised: 'Taking away the person but not the environment, the cause carries its own error. Intending to seek the profound meaning, have you reflected on your own thoughts? The dragon's pearl shines brilliantly, the shadow of the cassia tree in the moon palace sways. Directly experiencing without difference, one should still be stuck in the net.'
The monk asked: 'What is taking away the environment but not the person?' Linji said: 'The king's decree has spread throughout the land, the general has extinguished the smoke and dust beyond the border.'
Daoist Kefu praised: 'Taking away the environment but not the person, where is the truth in seeking words? Asking about Chan, Chan is false; investigating principle, principle is not intimate. The sun shines, the cold light is faint; the mountain shakes, the green color is fresh. Even if you profoundly understand, it is still dust in the eyes.'
The monk asked: 'What is taking away both person and environment?' Linji said: 'Bing and Fen cut off communication, dwelling alone in one place.'
Daoist Kefu praised: 'Taking away both person and environment, the correct decree has always been carried out. Regardless of Buddha or Patriarch, how can one speak of the feelings of saints and mortals? Intending to use the hair-splitting sword, it's like encountering a wooden man. Advancing to seek wonderful understanding, especially slaying the spirits.'
The monk asked: 'What is not taking away either person or environment?' Linji said: 'The king ascends the treasure hall, the old man in the countryside sings.'
Daoist Kefu praised: 'Not taking away either person or environment, thoughts are not biased. The words of host and guest are not different, the principles of question and answer are complete. Trampling the moon in the clear pool, piercing open the blue sky. Unable to understand the wonderful function, one is submerged in the absence of conditions.'
The monk asked: 'What is the guest within the guest?' The Master said: 'Leaning against the door like being drunk, speaking and breathing'
【English Translation】 English translation line 1 English translation line 2
不慚惶。云如何是賓中主。師云。口唸彌陀雙拄杖。目瞽瞳人不出頭。云如何是主中賓。師云。高提祖印當機用。利物應須語帶悲。云如何是主中主。師云。橫按鏌鎁全正令。太平寰宇斬癡頑。云既是太平寰宇。為甚麼卻斬癡頑。師云。不許夜行剛把火。直須當道與人看。
桐峰和尚(凡三)
僧問。庵主住此。忽遇大蟲來。又作么生。師作大蟲吼。僧作怕勢。師大笑。僧云。這賊。師云。爭柰我何。
雪竇云。是即是。兩個惡賊。只解耳偷鈴。
師見僧。驀把住。叫云。殺人殺人。僧托開云。叫喚作么。師云。誰。僧便喝。師便打。僧出外云。且待且待。師呵呵大笑。
師問。一老人云。住在甚處。老人不語。師云。善能對機。老人拈一枝草示師。師便喝。老人作禮。師便歸庵。老人云。與么。疑殺天下人去在。
虎溪庵主(凡二)
僧來相看。師不顧。僧云。知道庵主有此一機。師彈指一下。僧云。是何宗旨。師便打。僧云。知道今日落人便宜。師云。猶要棒吃在。
師見僧入門。師便喝。僧默然。師便打。僧卻喝。師云。好個草賊。
僧問。和尚住此庵。多少年。師云。只見春生夏長。總不記得。云大好不記得。師云。你道多少年。云春生夏長聻。師
【現代漢語翻譯】 現代漢語譯本 不慚惶（不感到羞愧和害怕）。問：『如何是賓中主？』（賓：相對的、客；主：主要的、主人。賓中主：在相對中體現主要。）師（桐峰和尚）說：『口唸彌陀雙拄杖（口中唸誦阿彌陀佛，如同拄著雙拐杖），目瞽瞳人不出頭（眼睛瞎了的人，眼珠子也無法轉動）。』問：『如何是主中賓？』（主中賓：在主要中體現相對。）師說：『高提祖印當機用（高舉禪宗的印記，在適當的時機使用），利物應須語帶悲（利益眾生必須帶著慈悲）。』問：『如何是主中主？』（主中主：在主要中體現主要。）師說：『橫按鏌鎁全正令（橫放寶劍，完全是正確的命令），太平寰宇斬癡頑（在太平的天下斬除愚癡頑固）。』問：『既然是太平寰宇，為什麼還要斬癡頑？』師說：『不許夜行剛把火（不允許夜間行走卻偏偏拿著火把），直須當道與人看（一定要在道路中央給人看）。』
桐峰和尚（共三則）
僧人問：『庵主住在這裡，忽然遇到老虎來了，又該怎麼辦？』師（桐峰和尚）作老虎吼叫的聲音。僧人作出害怕的樣子。師大笑。僧人說：『這賊！』師說：『奈我何？』（能把我怎麼樣？）
雪竇（雪竇禪師）說：『是即是（對是對），兩個惡賊，只解耳偷鈴（只會捂著耳朵偷鈴鐺）。』
師（桐峰和尚）看見僧人，突然抓住他，叫道：『殺人！殺人！』僧人推開他說：『叫喚什麼？』師說：『誰？』僧人便喝（大聲呵斥）。師便打。僧人出去說：『且待且待（等等再說）！』師呵呵大笑。
師（桐峰和尚）問一位老人：『住在哪裡？』老人不說話。師說：『善能對機（善於隨機應變）。』老人拈起一枝草給師看。師便喝（大聲呵斥）。老人作禮。師便回到庵里。老人說：『與么（這樣），疑殺天下人去在（要讓天下人都疑惑不解了）。』
虎溪庵主（共二則）
僧人來拜訪。師（虎溪庵主）不理睬。僧人說：『知道庵主有此一機（知道庵主有這一手）。』師彈指一下。僧人說：『是什麼宗旨？』師便打。僧人說：『知道今日落人便宜（知道今天被人佔了便宜）。』師說：『猶要棒吃在（還想捱打）。』
師（虎溪庵主）看見僧人入門，師便喝（大聲呵斥）。僧人沉默不語。師便打。僧人卻喝（大聲呵斥）。師說：『好個草賊（真是個沒用的賊）。』
僧人問：『和尚住在這庵里多少年了？』師（虎溪庵主）說：『只見春生夏長，總不記得。』僧人說：『大好不記得（非常好，不記得）。』師說：『你說多少年？』僧人說：『春生夏長聻（春生夏長嘛）！』
【English Translation】 English version Without shame or fear. Asked: 'What is the guest within the host?' (Guest: relative, 客; Host: main, 主. Guest within the host: embodying the main within the relative.) The Master (Tongfeng Monk) said: 'Mouth recites Amitabha, supporting with double crutches (口唸彌陀雙拄杖); eyes blind, pupils cannot emerge (目瞽瞳人不出頭).' Asked: 'What is the host within the guest?' (Host within the guest: embodying the relative within the main.) The Master said: 'Raise high the ancestral seal, using it at the opportune moment (高提祖印當機用); benefiting beings must be with words of compassion (利物應須語帶悲).' Asked: 'What is the host within the host?' (Host within the host: embodying the main within the main.) The Master said: 'Horizontally press the Moyé sword, the entire correct command (橫按鏌鎁全正令); in the peaceful universe, slay foolish stubbornness (太平寰宇斬癡頑).' Asked: 'Since it is a peaceful universe, why still slay foolish stubbornness?' The Master said: 'Not allowed to walk at night, yet holding a torch (不許夜行剛把火); must directly show it to people on the road (直須當道與人看).'
Tongfeng Monk (Three cases)
A monk asked: 'The Abbot lives here, suddenly encountering a tiger, what then?' The Master (Tongfeng Monk) made the sound of a tiger roaring. The monk acted frightened. The Master laughed loudly. The monk said: 'This thief!' The Master said: 'What can you do to me? (爭柰我何)'
Xuedou (Zen Master Xuedou) said: 'It is so, it is so (是即是); two evil thieves, only know how to steal the bell with ears covered (只解耳偷鈴).'
The Master (Tongfeng Monk) saw a monk, suddenly grabbed him, and shouted: 'Murder! Murder!' The monk pushed him away and said: 'What are you shouting about?' The Master said: 'Who?' The monk then shouted (大聲呵斥). The Master then hit him. The monk went outside and said: 'Wait, wait (且待且待)!' The Master laughed heartily.
The Master (Tongfeng Monk) asked an old man: 'Where do you live?' The old man did not speak. The Master said: 'Good at responding to the occasion (善能對機).' The old man picked up a blade of grass and showed it to the Master. The Master then shouted (大聲呵斥). The old man bowed. The Master then returned to the hermitage. The old man said: 'Like this (與么), causing the world to be filled with doubt (疑殺天下人去在).'
Hermitage Master of Tiger Stream (Two cases)
A monk came to visit. The Master (Hermitage Master of Tiger Stream) ignored him. The monk said: 'Knowing the Abbot has this trick (知道庵主有此一機).' The Master snapped his fingers. The monk said: 'What is the principle?' The Master then hit him. The monk said: 'Knowing I've been taken advantage of today (知道今日落人便宜).' The Master said: 'Still want to be beaten (猶要棒吃在).'
The Master (Hermitage Master of Tiger Stream) saw a monk enter the door, the Master then shouted (大聲呵斥). The monk remained silent. The Master then hit him. The monk then shouted (大聲呵斥). The Master said: 'What a useless thief (好個草賊).'
A monk asked: 'How many years has the Master lived in this hermitage?' The Master (Hermitage Master of Tiger Stream) said: 'Only seeing spring born and summer grow, completely not remembering.' The monk said: 'Very good not remembering (大好不記得).' The Master said: 'How many years do you say?' The monk said: 'Spring born and summer grow, right (春生夏長聻)?'
云。鬧市裡虎。
覆盆庵主(凡一)
有僧。從山下哭上。師閉卻門。僧于門上。𦘕一圓相。門外立地。師從庵后出。卻于山下哭上。僧便喝云。猶作這個去就在。師捶胸云。可惜先師。一場埋沒。僧云。苦苦。師云。庵主今日被人瞞也。
杉洋庵主(凡三)
師問僧。甚處來。云江西。師豎起癢和子云。江西還有這個么。僧托膝閉目。師云。東家廝兒。卻向西家使喚。云有口不煩賓主說。師云。適來患聾。如今患啞。僧云。買鐵得金。一場富貴。師云。客作無功。未免逃避。僧便打。師云。自累猶可。莫累老僧。僧回作禮。師云。若不恁么。已后喪我兒孫。
僧問。庵主。得個甚麼。便住此山。師云。也欲通個來由。又恐遭人檢點。云又爭免得。師便喝。云恰是。師便打。僧大笑而出。師云。今日大敗。今日大敗。
僧問。庵主忽遇境界目前。如何支遣。師喝云。這妖怪。云今日被迷一上。不同小小。師云。賴是深山無人見。云知即得。師呵呵大笑。
雲山和尚(凡二)
師問僧。甚處來。云西京。師云。還將得西京主人書來么。云不敢妄通訊息。師云。作家師僧。天然有在。云殘羹餿飯。誰人肯吃。師云。獨有上座不吃那。僧作吐勢。師召侍者云。扶出這病僧
【現代漢語翻譯】 現代漢語譯本 云。鬧市裡虎。
覆盆庵主(凡一)
有僧。從山下哭上。師閉卻門。僧于門上。𦘕一圓相。門外立地。師從庵后出。卻于山下哭上。僧便喝云。『猶作這個去就在。』師捶胸云。『可惜先師。一場埋沒。』僧云。『苦苦。』師云。『庵主今日被人瞞也。』
杉洋庵主(凡三)
師問僧。『甚處來。』云『江西。』師豎起癢和子云。『江西還有這個么。』僧托膝閉目。師云。『東家廝兒。卻向西家使喚。』云『有口不煩賓主說。』師云。『適來患聾。如今患啞。』僧云。『買鐵得金。一場富貴。』師云。『客作無功。未免逃避。』僧便打。師云。『自累猶可。莫累老僧。』僧回作禮。師云。『若不恁么。已后喪我兒孫。』
僧問。『庵主。得個甚麼。便住此山。』師云。『也欲通個來由。又恐遭人檢點。』云『又爭免得。』師便喝。云『恰是。』師便打。僧大笑而出。師云。『今日大敗。今日大敗。』
僧問。『庵主忽遇境界目前。如何支遣。』師喝云。『這妖怪。』云『今日被迷一上。不同小小。』師云。『賴是深山無人見。』云『知即得。』師呵呵大笑。
雲山和尚(凡二)
師問僧。『甚處來。』云『西京。』師云。『還將得西京主人書來么。』云『不敢妄通訊息。』師云。『作家師僧。天然有在。』云『殘羹餿飯。誰人肯吃。』師云。『獨有上座不吃那。』僧作吐勢。師召侍者云。『扶出這病僧』
【English Translation】 English version Cloud. A tiger in the bustling city.
Hermit Fupen (Item 1)
A monk came crying from the foot of the mountain. The master closed the door. The monk drew a circle on the door and stood outside. The master came out from behind the hermitage and instead cried up from the foot of the mountain. The monk then shouted, 'Still doing this kind of thing!' The master beat his chest and said, 'What a pity for the late master, his efforts all buried!' The monk said, 'Bitter, bitter!' The master said, 'The hermit has been deceived today.'
Hermit Shanyang (Item 3)
The master asked the monk, 'Where do you come from?' The monk said, 'Jiangxi.' The master held up a back scratcher and said, 'Does Jiangxi have this?' The monk rested his knees and closed his eyes. The master said, 'The servant of the eastern family is being used by the western family.' The monk said, 'There's no need for the host and guest to speak.' The master said, 'Just now you were deaf, now you're mute.' The monk said, 'Buying iron and getting gold, a great fortune!' The master said, 'Working without merit, you can't avoid escaping.' The monk then hit him. The master said, 'It's okay if you harm yourself, but don't harm the old monk.' The monk turned back and bowed. The master said, 'If it weren't for this, I would lose my descendants later.'
The monk asked, 'Hermit, what did you gain to stay on this mountain?' The master said, 'I also wanted to explain the reason, but I'm afraid of being scrutinized.' The monk said, 'How can you avoid it?' The master then shouted. The monk said, 'Exactly!' The master then hit him. The monk laughed loudly and left. The master said, 'A great defeat today! A great defeat today!'
The monk asked, 'Hermit, if you suddenly encounter a state of mind, how would you deal with it?' The master shouted, 'This monster!' The monk said, 'Today I've been greatly confused, not just a little.' The master said, 'Fortunately, no one sees it in the deep mountains.' The monk said, 'Knowing is enough!' The master laughed heartily.
Monk Yunshan (Item 2)
The master asked the monk, 'Where do you come from?' The monk said, 'Xijing (Western Capital).' The master said, 'Did you bring the letter from the master of Xijing?' The monk said, 'I dare not pass on any news.' The master said, 'A true monk, naturally present.' The monk said, 'Who would eat leftover scraps?' The master said, 'Are you the only one who doesn't eat them?' The monk made a vomiting gesture. The master called to the attendant, 'Help this sick monk out.'
著。僧便出去。
師見僧來。便起身。僧便出去。師云。得恁么靈利。僧便喝云。作這個眼目。法嗣臨濟。也大屈在。師云。且望阇梨善傳。僧回首。師便喝云。作這個眼目。錯判諸方名言。隨後便打。
定上座(凡三)
師問臨濟。如何是佛法的的大意。濟下繩床擒住。師擬議。濟與一拳。便托開。師佇思。傍僧云定上座。何不禮拜。師方作禮。忽然大悟。
雪竇頌云。斷際全機繼后蹤。持來何必在從容。巨靈抬手無多子。分破華山千萬重。
師在鎮州。回到橋上歇。有三人座主。一人問。如何是禪河深處。須窮到底。師擒住其僧。擬拋向橋下去。時二座主。連忙救云。休休。不合觸忤上座。且望慈悲。師云。若不看這兩個座主面。從他窮到底。
師路次。逢巖頭雪峰欽山三人。巖頭問。甚處來。師云。臨濟來。頭云。和尚萬福否。師云。順世也。巖頭嘆云。某甲三人薄福。特去禮見和尚。又已歸寂。未審有何言句。請上座舉一兩則。師云。臨濟一日示眾云。赤肉團上。有一無位真人。在汝等面門出入。未證據者。看看。時有僧。出問。如何是無位真人。臨濟下繩床。攔胸搊住云。道道。其僧擬議。濟托開云。無位真人。是甚麼乾屎橛。
巖頭聞舉。不覺吐舌。
【現代漢語翻譯】 現代漢語譯本： 僧人便出去了。 師傅看見僧人來，便起身。僧人便出去了。師傅說：『多麼靈敏啊！』僧人便呵斥道：『你這是什麼眼光？法嗣臨濟（Linji，人名，禪宗大師），也太委屈了。』師傅說：『且希望阇梨（Ajari，梵語，意為導師）好好傳揚。』僧人回頭。師傅便呵斥道：『你這是什麼眼光？錯判了諸方的名言。』隨後便打。 定上座（Ding Zuochang，人名，禪師）（共三次） 師傅問臨濟（Linji）：『如何是佛法的大意？』臨濟（Linji）下繩床擒住師傅。師傅猶豫。臨濟（Linji）給師傅一拳，便推開。師傅佇立思考。旁邊的僧人說：『定上座（Ding Zuochang），為何不禮拜？』師傅這才作禮，忽然大悟。 雪竇（Xuedou，山名，也是人名，指雪竇禪師）頌揚道：『斷際（Duanji，臨濟的號）全機繼承後人的軌跡，拿來何必從容不迫。巨靈（Juling，神話人物）抬手沒有多少力氣，也能劈開華山千萬重。』 師傅在鎮州（Zhenzhou，地名），回到橋上休息。有三位座主（Zuozhu，精通佛經的僧人），一人問：『如何是禪河深處？須窮到底。』師傅擒住那個僧人，想要拋向橋下去。當時兩位座主連忙救助說：『住手住手。不該觸犯上座（Shangzuo，對資深僧人的尊稱）。還望慈悲。』師傅說：『若不是看在這兩個座主的面子上，就讓他窮到底。』 師傅在路上，遇到巖頭（Yantou，人名，禪師）、雪峰（Xuefeng，人名，禪師）、欽山（Qinshan，人名，禪師）三人。巖頭（Yantou）問：『從哪裡來？』師傅說：『臨濟（Linji）來。』巖頭（Yantou）說：『和尚（Heshang，對僧人的尊稱）萬福嗎？』師傅說：『順世也。』巖頭（Yantou）嘆息道：『我們三人薄福，特地去禮見和尚，又已經圓寂。不知有什麼言句，請上座（Shangzuo）舉一兩則。』師傅說：『臨濟（Linji）一日對大眾開示說：在赤肉團上，有一無位真人，在你們的面門出入。沒有證據的人，看看。』當時有個僧人，出來問：『如何是無位真人？』臨濟（Linji）下繩床，攔胸抓住他說：『說！說！』那僧人猶豫。臨濟（Linji）推開他說：『無位真人，是什麼乾屎橛？』 巖頭（Yantou）聽了，不禁吐舌。
【English Translation】 English version: The monk then went out. The master saw the monk coming and stood up. The monk then went out. The master said, 'How clever!' The monk then shouted, 'What kind of vision do you have? Even Linji (Linji, a person's name, a Zen master), the Dharma successor, would be wronged.' The master said, 'I hope Ajari (Ajari, Sanskrit, meaning mentor) will spread it well.' The monk turned his head. The master then shouted, 'What kind of vision do you have? You have wrongly judged the famous sayings of all directions.' Then he hit him. Elder Ding (Ding Zuochang, a person's name, a Zen master) (three times in total) The master asked Linji (Linji), 'What is the great meaning of the Buddha-dharma?' Linji (Linji) got off the rope bed and grabbed the master. The master hesitated. Linji (Linji) gave the master a punch and pushed him away. The master stood and thought. The monk next to him said, 'Elder Ding (Ding Zuochang), why don't you bow?' The master then bowed and suddenly had a great enlightenment. Xuedou (Xuedou, a mountain name, also a person's name, referring to Zen Master Xuedou) praised: 'Duanji's (Duanji, Linji's title) complete machine inherits the traces of future generations, why bother to be unhurried when taking it. Juling (Juling, a mythological figure) raises his hand without much strength, and can also split Mount Hua into thousands of layers.' The master was in Zhenzhou (Zhenzhou, a place name) and returned to rest on the bridge. There were three Zuozhu (Zuozhu, monks who are proficient in Buddhist scriptures). One person asked, 'What is the deepest part of the Zen River? You must explore to the end.' The master grabbed the monk and wanted to throw him off the bridge. At that time, the two Zuozhu hurriedly rescued him and said, 'Stop, stop. You shouldn't offend the Elder (Shangzuo, an honorific title for senior monks). I hope for compassion.' The master said, 'If it weren't for the sake of these two Zuozhu, I would let him explore to the end.' The master was on the road and met Yantou (Yantou, a person's name, a Zen master), Xuefeng (Xuefeng, a person's name, a Zen master), and Qinshan (Qinshan, a person's name, a Zen master). Yantou (Yantou) asked, 'Where are you from?' The master said, 'From Linji (Linji).' Yantou (Yantou) said, 'Is the abbot (Heshang, an honorific title for monks) well?' The master said, 'He has passed away.' Yantou (Yantou) sighed, 'The three of us are unlucky. We went to pay our respects to the abbot, but he has already passed away. I don't know what words he has left. Please, Elder (Shangzuo), give one or two examples.' The master said, 'Linji (Linji) once said to the public: On the red flesh mass, there is a true man of no rank, who enters and exits through your face. Those who have no evidence, look.' At that time, a monk came out and asked, 'What is the true man of no rank?' Linji (Linji) got off the rope bed, grabbed him by the chest and said, 'Speak! Speak!' The monk hesitated. Linji (Linji) pushed him away and said, 'What is the true man of no rank? A dry shit stick?' Yantou (Yantou) couldn't help but stick out his tongue when he heard this.
欽山云。何不道非無位真人。被師劈胸搊住。云無位真人。與非無位真人。相去多少。速道速道。欽山直得。面青面黃。語不得。巖頭雪峰勸云。這新戒。不合觸忤上座。且望慈悲。師云。若不看這兩個老漢面。𡎺殺這尿床鬼子。
奯上座(凡二)
師到百丈。丈云。有事相借問。得么。師云。幸自非言。何須譗𧫡。丈云。收得安南。又憂塞北。師擘開胸云。與么不與么。丈云。要且難構。師云。知即得。
仰山云。若有人。知此二人落處。不妨奇特。若辨不得。大似日中逃影。
師到德山。山下繩床。作抽坐具勢。師云。這個且致。忽遇心境一如底人來。向伊道甚麼即得。不被諸方檢責。山云。猶較昔日三步。別作個主人公來。師便喝。山不語。師云。塞卻這老野孤咽喉。
溈山云。奯上座。雖是得便宜。爭奈掩耳偷鈴。
聯燈會要卷第十
靈云見懶安。傳燈收為祐公嗣。按祐錄云。師大中七年。正月九日遷化。懶安繼踵住持。未幾安歸閩川。閩帥創寺延安。亦以大溈命之(今在長慶寺后)。復開山長慶。兩寺。僅二十年。
靈云悟道有偈。雪峰激賞之。玄沙云。待某甲勘過。始得。故知。在雪峰住院之後。其見安公。明矣。雪峰行腳時。已不及見臨濟(祐化
【現代漢語翻譯】 現代漢語譯本： 欽山說：『為什麼不說非無位真人（超越了所有位置和概念的真我）？』臨濟禪師一把抓住欽山的胸口，說：『無位真人（超越了所有位置和概念的真我）與非無位真人（並非超越了所有位置和概念的真我）相差多少？快說！快說！』欽山頓時面色發青發黃，說不出話來。巖頭和雪峰勸解說：『這位新來的僧人，不該冒犯上座。還望您慈悲。』臨濟禪師說：『若不是看在這兩個老傢伙的面子上，我非打死這個尿床的鬼東西！』
奯（huò）上座（對僧人的尊稱）(共兩則)
臨濟禪師到百丈禪師處，百丈禪師說：『有件事想請教，可以嗎？』臨濟禪師說：『本來就不是言語可以表達的，何必多此一舉？』百丈禪師說：『收復了安南（越南），又擔心塞北（中國北方邊境）。』臨濟禪師敞開胸懷說：『這樣可以嗎？那樣可以嗎？』百丈禪師說：『終究難以構造。』臨濟禪師說：『知道就好。』
仰山禪師說：『如果有人知道這兩個人（臨濟禪師和百丈禪師）的落腳之處，那可真是奇特。如果分辨不出來，就像在大白天逃避自己的影子一樣。』
臨濟禪師到德山禪師處，德山禪師在繩床上，做出要抽開坐具的姿勢。臨濟禪師說：『這個先放一邊。如果遇到心境達到統一的人來，該對他說些什麼，才能不被各方禪師責難？』德山禪師說：『還不如過去走三步。另外找個主人翁來。』臨濟禪師便喝了一聲。德山禪師不說話。臨濟禪師說：『堵住了這個老野狐的咽喉。』
溈山禪師說：『奯上座（對僧人的尊稱）雖然佔了便宜，但終究是掩耳盜鈴。』
《聯燈會要》卷第十
靈云禪師拜見懶安禪師，懶安禪師將他收為祐公的嗣法弟子。根據祐公的記錄，臨濟禪師在大中七年（公元853年）正月九日圓寂。懶安禪師繼承了他的住持之位。不久，懶安禪師回到閩川（福建）。閩地的長官建造寺廟，邀請懶安禪師主持，也用大溈山的名字命名（現在在長慶寺後面）。懶安禪師又開創了長慶寺和兩座寺廟，僅僅二十年。
靈云禪師悟道時作了一首偈，雪峰禪師非常讚賞。玄沙禪師說：『等我勘驗過了，才算數。』由此可知，靈云禪師拜見懶安禪師，是在雪峰禪師住持寺院之後。雪峰禪師行腳參訪時，已經來不及見到臨濟禪師（祐公圓寂）。
【English Translation】 English version: Qing Shan said, 'Why not speak of the Non-Position True Person (the true self that transcends all positions and concepts)?' Linji (Rinzai) Zen Master grabbed Qing Shan's chest and said, 'How much difference is there between the Non-Position True Person (the true self that transcends all positions and concepts) and the Non-Non-Position True Person (that which is not the true self that transcends all positions and concepts)? Speak quickly! Speak quickly!' Qing Shan's face turned green and yellow, and he couldn't say a word. Yantou (Ganto) and Xuefeng (Seppo) advised, 'This new monk should not offend the senior monk. We hope you will be merciful.' Linji Zen Master said, 'If it weren't for the sake of these two old fellows, I would beat this bed-wetting brat to death!'
Senior Monk Huo (a respectful title for a monk) (Two stories)
Linji (Rinzai) Zen Master arrived at Baizhang (Hyakujo)'s place. Baizhang (Hyakujo) Zen Master said, 'Is it okay to ask you something?' Linji (Rinzai) Zen Master said, 'Originally, it cannot be expressed in words. Why bother?' Baizhang (Hyakujo) Zen Master said, 'After recovering Annam (Vietnam), there is still worry about the northern border (northern border of China).' Linji (Rinzai) Zen Master opened his chest and said, 'Is this okay? Is that okay?' Baizhang (Hyakujo) Zen Master said, 'It is ultimately difficult to construct.' Linji (Rinzai) Zen Master said, 'Knowing is enough.'
Yangshan (Isan) Zen Master said, 'If someone knows where these two people (Linji (Rinzai) Zen Master and Baizhang (Hyakujo) Zen Master) are, that would be truly remarkable. If you can't tell the difference, it's like running away from your own shadow in broad daylight.'
Linji (Rinzai) Zen Master arrived at Deshan (Tokusan)'s place. Deshan (Tokusan) Zen Master was on a rope bed, making a gesture to pull away the sitting mat. Linji (Rinzai) Zen Master said, 'Let's put this aside for now. If someone whose mind and environment have become one comes, what should you say to him so that you won't be criticized by Zen masters from all directions?' Deshan (Tokusan) Zen Master said, 'It's still better than taking three steps back in the past. Find another protagonist.' Linji (Rinzai) Zen Master then shouted. Deshan (Tokusan) Zen Master did not speak. Linji (Rinzai) Zen Master said, 'I have blocked the throat of this old wild fox.'
Weishan (Igyo) Zen Master said, 'Although Senior Monk Huo (a respectful title for a monk) gained an advantage, he is ultimately deceiving himself like covering his ears to steal a bell.'
Record from the 'Essentials of the Transmission of the Lamp', Volume 10
Zen Master Lingyun (Reiun) met Zen Master Lan'an (Ranan), and Zen Master Lan'an accepted him as a Dharma heir of Yougong. According to Yougong's records, Linji (Rinzai) Zen Master passed away on the ninth day of the first month of the seventh year of Dazhong (853 AD). Zen Master Lan'an succeeded him as abbot. Soon after, Zen Master Lan'an returned to Minchuan (Fujian). The governor of Min built a temple and invited Zen Master Lan'an to preside over it, also naming it after Mount Dawei (now behind Changqing Temple). Zen Master Lan'an also founded Changqing Temple and two other temples, for only twenty years.
When Zen Master Lingyun (Reiun) attained enlightenment, he composed a verse, which Zen Master Xuefeng (Seppo) greatly admired. Zen Master Xuansha (Gensha) said, 'I will examine it before it counts.' From this, it can be known that Zen Master Lingyun (Reiun) met Zen Master Lan'an (Ranan) after Zen Master Xuefeng (Seppo) became the abbot of the temple. When Zen Master Xuefeng (Seppo) was traveling, he was too late to see Linji (Rinzai) Zen Master (Yougong passed away).
十四年臨濟方示寂)。靈云悟道時。去祐公二十餘年。
後人不分前大溈。后大溈。好事者。于溈山。作桃花洞。旌表其得道之徽美。蓋不本其源由耳。今移為懶安嗣。
魏府大覺禪師。見臨濟。傳燈收與黃檗嗣。統要收為臨濟嗣。據興化拈香云。我於三聖處。會得賓主句。若不遇大覺師兄。洎乎誤卻我平生。故知大覺與興化。同出師門。今依統要為正。 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十一
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第七世
袁州仰山西塔穆禪師法嗣
吉州資福如寶禪師(凡四)
僧問。古人拈槌豎拂。意旨如何。師云。古人與么那。僧云。拈槌豎拂。又作么生。師便喝出。
雲門云。古人是甚麼眼目。僧云。和尚與么驢年去。門卻召僧云。來來。僧近前。門以拂子。驀口打。
示眾云。隔江見資福剎竽。便回去。腳跟下。好與三十棒。豈況過江來。
時有僧出。師便云。不堪共語。
僧問。如何是一塵入正受。師作入定勢。云如何是諸塵三昧起。師云。汝問阿誰。
雲門云。這阿師。話墮也不知。前頭早是葛藤。後頭又道。你問阿誰。
陳操尚書來。師𦘕一圓
【現代漢語翻譯】 （臨濟（Linji），禪宗大師）在十四年（時間）后才示寂（圓寂）。靈云（Lingyun）悟道時，距離祐公（Yougong）已經二十多年。 後人沒有區分前大溈（Qian Dawei）和后大溈（Hou Dawei）。好事者在溈山（Weishan）建造桃花洞（Taohua Dong），以表彰他得道的徽美，這大概是不瞭解事情的來龍去脈。現在將此事移到懶安（Lan'an）的傳承中。 魏府大覺禪師（Weifu Dajue Chanshi）見到臨濟（Linji），傳燈（Chuan Deng）錄用他並讓他繼承黃檗（Huangbo）的法脈。《統要（Tongyao）》將他收錄為臨濟（Linji）的嗣法者。根據興化（Xinghua）拈香（Nian Xiang）時說：『我從三聖（Sansheng）處，領會了賓主句（Binzhu Ju）。如果不是遇到大覺師兄（Dajue Shixiong），幾乎就耽誤了我一生。』因此知道大覺（Dajue）與興化（Xinghua）同出師門。現在依照《統要（Tongyao）》的記載為正確。 《聯燈會要（Liandeng Huiyao）》卷第十一 住泉州崇福禪寺（Quanzhou Chongfu Chansi）嗣祖比丘（Sizu Biqiu）悟明（Wuming）集 南嶽（Nanyue）下第七世 袁州仰山西塔穆禪師（Yuanzhou Yangshan Xita Mu Chanshi）法嗣 吉州資福如寶禪師（Jizhou Zifu Rubao Chanshi）（共四則） 僧人問：『古人拈槌豎拂（Nianchui Shufu），意旨如何？』 師父說：『古人就是這樣。』 僧人說：『拈槌豎拂（Nianchui Shufu），又是怎麼回事？』 師父便喝斥。 雲門（Yunmen）說：『古人是什麼眼目？』 僧人說：『和尚你真是驢年去了。』 雲門（Yunmen）卻叫僧人說：『來來。』 僧人走近前，雲門（Yunmen）用拂子（Fuzi）朝他口上打。 師父開示說：『隔著江看見資福剎竽（Zifu Chayu），便回去，在腳跟下，好好打三十棒。何況過江來。』 當時有僧人出來，師父便說：『不堪與你共語。』 僧人問：『如何是一塵入正受（Yichen Ru Zhengshou）？』 師父作出入定的姿勢，說：『如何是諸塵三昧起（Zhu Chen Sanmei Qi）？』 師父說：『你問誰？』 雲門（Yunmen）說：『這位阿師（Ashi），話墮落了也不知道。前面早就是葛藤（Geteng），後面又說，你問誰？』 陳操（Chen Cao）尚書來訪，師父畫了一個圓圈。
【English Translation】 Linji (Linji, a Chan master) only passed away (entered Nirvana) after fourteen years (time). When Lingyun (Lingyun) attained enlightenment, it had been more than twenty years since Yougong (Yougong). Later people did not distinguish between Qian Dawei (Qian Dawei) and Hou Dawei (Hou Dawei). Those who like to make a fuss built Peach Blossom Cave (Taohua Dong) on Weishan (Weishan) to commend his beautiful attainment of the Tao, which probably does not understand the ins and outs of the matter. Now this matter is transferred to the lineage of Lan'an (Lan'an). Chan Master Dajue of Weifu (Weifu Dajue Chanshi) saw Linji (Linji), and Chuan Deng (Chuan Deng) accepted him and made him inherit Huangbo's (Huangbo) Dharma lineage. 'Tongyao (Tongyao)' included him as Linji's (Linji) Dharma successor. According to Xinghua (Xinghua) when offering incense (Nian Xiang), he said: 'I learned the guest-host phrase (Binzhu Ju) from Sansheng (Sansheng). If I hadn't met my elder brother Dajue (Dajue Shixiong), I would have almost ruined my life.' Therefore, it is known that Dajue (Dajue) and Xinghua (Xinghua) came from the same teacher. Now, according to the record of 'Tongyao (Tongyao)', it is correct. 'Liandeng Huiyao', Volume 11 Collected by Wuming (Wuming), a Bhikkhu (Biqiu) of Chongfu Chan Monastery (Chongfu Chansi) in Quanzhou (Quanzhou), who inherited the ancestral tradition The seventh generation under Nanyue (Nanyue) Dharma successor of Chan Master Mu of Xita Temple on Yangshan Mountain in Yuanzhou (Yuanzhou Yangshan Xita Mu Chanshi) Chan Master Rubao of Zifu Temple in Jizhou (Jizhou Zifu Rubao Chanshi) (Four cases in total) A monk asked: 'What is the meaning of the ancients raising the mallet and holding up the whisk (Nianchui Shufu)?' The master said: 'That's how the ancients were.' The monk said: 'What about raising the mallet and holding up the whisk (Nianchui Shufu)?' The master then shouted. Yunmen (Yunmen) said: 'What are the eyes of the ancients?' The monk said: 'Venerable monk, you are really going in the year of the donkey.' Yunmen (Yunmen) then called the monk and said: 'Come, come.' The monk approached, and Yunmen (Yunmen) struck him in the mouth with the whisk (Fuzi). The master instructed: 'If you see Zifu Chayu (Zifu Chayu) across the river, go back and give yourself thirty blows under your feet. How much more so if you cross the river.' At that time, a monk came out, and the master said: 'I am not worthy to talk to you.' A monk asked: 'What is entering the correct reception through a single dust (Yichen Ru Zhengshou)?' The master made a gesture of entering samadhi and said: 'What is the arising of all dust samadhi (Zhu Chen Sanmei Qi)?' The master said: 'Who are you asking?' Yunmen (Yunmen) said: 'This Ashi (Ashi) doesn't even know that his words have fallen. The front is already Geteng (Geteng), and the back says, who are you asking?' The Minister Chen Cao (Chen Cao) came to visit, and the master drew a circle.
相。陳雲。弟子與么來。早是不著便。更𦘕圓相。師便歸方丈。閉卻門。
雪竇云。陳操尚書。只具一隻眼 大溈喆云。資福雖是本分爐韛。爭奈陳操是煅了精金。諸人要識資福么。等閑擲下釣。驚動碧潭龍。
鴿湖和尚(凡一)
師開堂日。資福令人送襪樣與之。師書火字。封還。福開封見。皺眉久不語。鹿苑和尚。𦘕一圓相。福云。拘尸那國。親行此令。
袁州仰山南塔光涌禪師法嗣
郢州芭蕉慧清禪師(凡四)
新羅人也。示眾云。如人行次。忽遇前面。萬丈懸崖。背後野火來逼。兩邊荊棘叢林。若也向前。則墮坑落塹。若也退後。則野火燒身。若轉側。又被荊棘林礙。當恁么時。作么生免得。若也免得。合有出身之路。若免不得。墮身死漢。
示眾云。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。
師謂眾云。我十八上。到仰山。見南塔。上堂云。汝等諸人。若是個漢。從娘肚裡屙出來。便作師子吼。解好么。我于言下。歇得身心。便住五載。
僧問。如何是提婆宗。師云。赤幡在左。
問。賊來須打。客來須看。忽遇客賊俱來時如何。師云。屋裡有緉破草鞋。云只如破草鞋。還堪受用也無。師云。汝若將去。前兇后不吉。
【現代漢語翻譯】 現代漢語譯本： 相（現象，表象）。陳雲。弟子這樣來理解，早就不著邊際了。更畫個圓相（佛教用語，象徵圓滿的境界）。師父便回到方丈室，關上了門。
雪竇禪師評論說：『陳操尚書，只有一隻眼。』大溈喆禪師說：『資福禪師雖然是本分的風箱，但陳操是已經錘鍊過的精金。』各位想要認識資福禪師嗎？就像隨意拋下魚鉤，驚動了碧綠深潭中的龍。
鴿湖和尚（共一次）
鴿湖和尚開堂說法那天，資福禪師派人送去襪子的樣子給他。鴿湖和尚寫了個『火』字，封好送還。資福禪師打開一看，皺著眉頭很久沒說話。鹿苑和尚畫了一個圓相，資福禪師說：『拘尸那國（Kushinagar，佛陀涅槃之地），親自執行這個命令。』
袁州仰山南塔光涌禪師的法嗣
郢州芭蕉慧清禪師（共四次）
慧清禪師是新羅人。他向大眾開示說：『比如一個人走著走著，忽然遇到前面是萬丈懸崖，背後是野火逼近，兩邊是荊棘叢林。如果向前走，就會掉進坑裡；如果向後退，就會被野火燒身；如果想左右轉動，又會被荊棘林阻礙。當這種時候，該怎麼辦才能免於災禍？如果能免於災禍，就應該有脫身之路；如果不能免於災禍，就會墮落而死。』
慧清禪師向大眾開示說：『你有拄杖子（比喻已有所悟），我給你拄杖子（助你更進一步）；你沒有拄杖子（比喻未有所悟），我奪走你的拄杖子（讓你放下依賴）。』
慧清禪師對大眾說：『我十八歲時，到仰山，見到南塔禪師上堂說法，說：『你們這些人，如果是個大丈夫，從孃胎裡拉出來，就應該發出獅子吼（比喻宣講佛法），這樣好嗎？』我在他說話的當下，就放下了身心，於是住了五年。』
有僧人問：『什麼是提婆宗（Deva Sect，佛教宗派名）？』慧清禪師說：『紅旗在左。』
有僧人問：『賊來了應該打，客人來了應該招待。如果遇到客人和賊同時來，該怎麼辦？』慧清禪師說：『屋裡有兩隻破草鞋。』僧人問：『像破草鞋這樣的東西，還能用嗎？』慧清禪師說：『你如果拿去用，前面兇險，後面也不吉利。』
【English Translation】 English version: Appearance. Chen Yun. If a disciple comes to understand in this way, it's already off the mark. Drawing a perfect circle (a Buddhist term symbolizing a state of completeness). The master then returned to his abbot's quarters and closed the door.
Zen Master Xuedou commented: 'Minister Chen Cao only has one eye.' Zen Master Dawei Zhe said: 'Although Zifu is a diligent bellows, Chen Cao is refined gold.' Do you all want to know Zifu? It's like casually casting a fishing line, startling the dragon in the green pool.
Monk Gehu (Total of one)
On the day Monk Gehu opened his hall, Zifu had someone send him a sock pattern. Monk Gehu wrote the character 'fire' and sealed it to return. Zifu opened it, frowned, and remained silent for a long time. Monk Luyuan drew a perfect circle. Zifu said, 'Kushinagar (the place where the Buddha entered Nirvana) personally carries out this order.'
Dharma heir of Zen Master Guangyong of Nanta, Yangshan, Yuanzhou
Zen Master Huiquing of Bajiao, Yingzhou (Total of four)
Huiquing was a Silla person. He addressed the assembly, saying: 'Suppose a person is walking and suddenly encounters a cliff ten thousand feet high in front, with a wildfire approaching from behind, and thickets of thorns on both sides. If you go forward, you will fall into a pit; if you retreat, you will be burned by the wildfire; if you try to turn, you will be obstructed by the thorns. At such a time, how can you escape? If you can escape, there must be a way out; if you cannot escape, you will fall and die.'
Zen Master Huiquing addressed the assembly, saying: 'If you have a staff (metaphor for having some understanding), I will give you a staff (help you further); if you don't have a staff (metaphor for not having understanding), I will take away your staff (make you let go of dependence).'
Zen Master Huiquing said to the assembly: 'When I was eighteen, I went to Yangshan and saw Zen Master Nanta addressing the assembly, saying: 'If you are all true men, born from your mother's womb, you should roar like a lion (metaphor for proclaiming the Dharma), is that good?' At the moment he spoke, I let go of my body and mind, and stayed for five years.'
A monk asked: 'What is the Deva Sect (a Buddhist sect)?' Zen Master Huiquing said: 'The red flag is on the left.'
A monk asked: 'Thieves should be beaten, and guests should be treated. What should be done if guests and thieves come at the same time?' Zen Master Huiquing said: 'There are two broken straw sandals in the house.' The monk asked: 'Are broken straw sandals still useful?' Zen Master Huiquing said: 'If you take them, the front will be ominous, and the back will not be auspicious either.'
問佛未出興時如何。師云。千年茄子根。云出興后如何。師云。金剛努出眼。
問。如何是佛。師云。胸題卍字。揹負圓光。
越州清化全怤禪師(凡一)
蘇州崑山人也。僧問。如何是佛。師云。華表柱上木鶴飛。
問。路逢達道人。不將語默對。未審將甚麼對。師云。眼裡瞳人吹叫子。
問。和尚年多少。師云。始見去年九月九。如今又見秋葉黃。僧云。恁么則無數去也。師云。問取黃葉。僧云。畢竟如何。師云。六隻骰子滿盤紅。
問。亡僧遷化。向甚麼處去。師云。長江無間斷。聚沫任風吹。
鎮州保壽禪師法嗣
汝州西院思明禪師(凡三)
僧問。踏破化城時如何。師云。不斬死漢。僧云斬。師云。不斬。僧又云斬。師便打。僧連道十聲斬。師連打十棒。趁出。師云。這個師僧。將赤肉。抵他干棒。有甚麼死急。
次有僧云。某甲啟和尚。適來問話僧。在大覺處來。兩人同參。在這裡。見解總與么。和尚須是趁出此二人。若不趁出。恐委悉和尚法道。已后難得承嗣。道聲未絕。師便打。即時趁出。
僧問。學人有一問。在和尚處。時如何。師云。設有也斬為三段。僧作禮。師便休。
會下有一僧。次見問話僧云。和尚道
【現代漢語翻譯】 問：佛未出世時是什麼樣的？ 師父說：『千年的茄子根。』 問：出世后又是什麼樣的？ 師父說：『金剛（Vajra，佛教中的一種象徵，代表堅不可摧）怒目圓睜。』 問：什麼是佛？ 師父說：『胸前有卍字（Swastika，佛教中的一種符號，代表吉祥），背後有圓光（Halo，佛像背後的光環）。』 越州清化全怤禪師(共一條) 蘇州崑山人。 僧人問：什麼是佛？ 師父說：『華表柱上的木鶴飛。』 問：路上遇到得道之人，不以言語或沉默相對，那該如何應對？ 師父說：『眼裡的瞳人吹叫子（一種樂器）。』 問：和尚您多少歲了？ 師父說：『剛見過去年九月九，如今又見秋葉黃。』 僧人說：『這麼說就數不清了。』 師父說：『去問黃葉。』 僧人說：『到底如何？』 師父說：『六隻骰子滿盤紅。』 問：去世的僧人往哪裡去？ 師父說：『長江無間斷，聚沫任風吹。』 鎮州保壽禪師法嗣 汝州西院思明禪師(共三條) 僧人問：踏破化城（Illusionary city，比喻虛幻不實的目標）時如何？ 師父說：『不斬死漢。』 僧人說：『斬。』 師父說：『不斬。』 僧人又說：『斬。』 師父便打。 僧人連說十聲『斬』。 師父連打十棒，趕了出去。 師父說：『這個師僧，用赤肉，抵擋干棒，有什麼好著急的？』 接著有個僧人說：『弟子稟告和尚，剛才問話的僧人，在大覺處來，兩人一同參學，在這裡，見解總是一樣的，和尚您必須趕走這兩人，如果不趕走，恐怕會敗壞和尚的法道，以後難以繼承。』 話音未落，師父便打，立即趕了出去。 僧人問：學人有一問，在和尚您這裡，時機如何？ 師父說：『即使有，也斬為三段。』 僧人作禮，師父便停止了。 會下有一僧，接著見到問話的僧人說：
【English Translation】 Question: What is it like when the Buddha has not yet appeared in the world? The Master said: 'A thousand-year-old eggplant root.' Question: What is it like after appearing in the world? The Master said: 'Vajra (a symbol in Buddhism representing indestructibility) glares with bulging eyes.' Question: What is Buddha? The Master said: 'A swastika (a symbol in Buddhism representing good fortune) on the chest, a halo (the light behind a Buddha image) on the back.' Zen Master Quan Fu of Qinghua in Yuezhou (Total of one) He was from Kunshan, Suzhou. A monk asked: What is Buddha? The Master said: 'A wooden crane flies on the Huabiao pillar (ornamental columns).' Question: If you meet a person who has attained the Tao (the path), how should you respond without using speech or silence? The Master said: 'The pupils in the eyes blow a Jiaozhi (a type of musical instrument).' Question: How old are you, Master? The Master said: 'I just saw the ninth day of the ninth month last year, and now I see the yellow autumn leaves again.' The monk said: 'Then it's countless.' The Master said: 'Go ask the yellow leaves.' The monk said: 'What is it ultimately like?' The Master said: 'Six dice, the whole board is red.' Question: Where do deceased monks go? The Master said: 'The Yangtze River is uninterrupted, foam gathers and is blown by the wind.' Lineage of Zen Master Baoshou of Zhenzhou Zen Master Siming of Xiyuan in Ruzhou (Total of three) A monk asked: What is it like when the illusory city (a metaphor for unreal goals) is broken through? The Master said: 'Do not kill the dead man.' The monk said: 'Kill.' The Master said: 'Do not kill.' The monk said again: 'Kill.' The Master then struck. The monk said 'Kill' ten times in a row. The Master struck ten times in a row and chased him out. The Master said: 'This monk is using his bare flesh to resist the dry stick. What's the rush?' Then a monk said: 'Disciple reports to the Master that the monk who just asked the question came from Dajue, and the two of them practice together. Here, their views are always the same. Master, you must chase these two people away. If you don't chase them away, I'm afraid it will ruin the Master's Dharma, and it will be difficult to inherit in the future.' Before the words were finished, the Master struck and immediately chased them out. A monk asked: A student has a question. What is the timing like at the Master's place? The Master said: 'Even if there is, it will be cut into three pieces.' The monk bowed, and the Master stopped. There was a monk in the assembly who then saw the monk who had asked the question and said:
即太殺道。即是未了在。
問話僧。拽其僧。到法堂云。這僧不肯和尚。
師問。上座不肯老僧那。云某甲不曾覺事。亦不曾說。師一時喝下。其僧歸堂。又云。說甚麼道即太殺道。直是未了在。問話僧。又拽其僧來。投師。師云。上座是不肯老僧那。僧云。和尚莫信這僧。今日見伊兩度風發。師拈棒。一時打下。
師未住時。聞汝州南院出世。元是同參。特去相訪。才人事了。云某甲啟和尚。無可作人事。自從許州來。收得江西剃刀一柄。上和尚。院云。汝從許州來。因甚卻收得江西剃刀。師于南院手上。掐一掐。院呼侍者云。收。師以衣袖。拂一拂。便行。院云。阿剌剌。阿剌剌。
大溈喆云。西院收得江西剃刀。無處施呈。直遇同參。方始拈出。如今還有收得者么。試呈似老僧看。如無。尋常用個甚麼。
鎮州第二世保壽禪師(凡二)
先保壽問師。父母未生前。還我本來面目來。師立至深夜。下語。不契。翌日辭去。先保壽云。汝何往。師云。昨日蒙和尚設問。某甲不契。往南方。參知識去。壽云。南方禁夏不禁冬。我此間禁冬不禁夏。汝且作街坊過夏。若是佛法。阛阓之中。浩浩紅塵。常說正法。師不敢違。
一日街頭。見兩人交爭。揮一拳云。你得恁么無面
【現代漢語翻譯】 現代漢語譯本：
『即太殺道』，就是還沒有了悟。
一位問話僧把另一位僧人拽到法堂，說：『這位僧人不認可和尚。』
西院問：『上座不認可老僧什麼？』僧人說：『弟子不曾覺悟什麼事，也不曾說什麼。』西院當即呵斥。那位僧人回到僧堂后又說：『說什麼「即太殺道」，簡直是還沒有了悟。』問話僧又把那位僧人拽來，扔給西院。西院說：『上座是不認可老僧嗎？』僧人說：『和尚不要相信這位僧人，今天見他兩次發瘋。』西院拿起棒子，當即打下去。
西院未開法席時，聽說汝州南院開法席，因為以前是同參道友，特地去拜訪。剛完成人事禮儀，西院說：『弟子稟告和尚，沒有什麼可作為人事禮儀的。自從許州來，收得江西剃刀一把，獻給和尚。』南院說：『你從許州來，為什麼卻收得江西剃刀？』西院在南院手上掐了一下。南院叫侍者說：『收起來。』西院用衣袖拂了一下，便走了。南院說：『阿剌剌，阿剌剌。』
大溈喆（Dawei Zhe）說：『西院收得江西剃刀，無處施展，直到遇到同參道友，才拿出來。如今還有收得剃刀的人嗎？試著拿出來給老僧看看。如果沒有，平常用什麼？』
鎮州第二世保壽禪師（Zhenzhou Second Generation Baoshou Chanshi）（凡二）
先保壽問西院：『父母未生前，還我本來面目來。』西院站立到深夜，沒有回答出來，不契合。第二天告辭離去。先保壽說：『你往哪裡去？』西院說：『昨天蒙和尚提問，弟子不契合，往南方參訪善知識去。』保壽說：『南方可以安居過夏，不能安居過冬。我這裡可以安居過冬，不能安居過夏。你且作為街坊鄰居過夏天。如果是佛法，即使在鬧市之中，滾滾紅塵之中，也常說正法。』西院不敢違背。
一天在街頭，看見兩人爭吵，揮一拳說：『你竟然這麼不要臉！』
【English Translation】 English version:
『That which is too much of the Tao,』 means that it is not yet understood.
A monk who was questioning dragged another monk to the Dharma hall, saying, 『This monk does not acknowledge the Abbot.』
Xi Yuan asked: 『What is it that you, Venerable Sir, do not acknowledge about this old monk?』 The monk said: 『I have not awakened to anything, nor have I said anything.』 Xi Yuan immediately rebuked him. After that monk returned to the hall, he said again: 『What is this talk of 「that which is too much of the Tao」? It is simply not yet understood.』 The questioning monk then dragged that monk back and threw him at Xi Yuan. Xi Yuan said: 『Is it that you, Venerable Sir, do not acknowledge this old monk?』 The monk said: 『Abbot, do not believe this monk; today I have seen him acting crazy twice.』 Xi Yuan picked up a stick and immediately struck him.
Before Xi Yuan established his monastery, he heard that Nanyuan of Ruzhou (Ruzhou Nanyuan) was opening a Dharma hall. Because they were former fellow practitioners, he made a special trip to visit. As soon as the customary greetings were completed, Xi Yuan said: 『I report to the Abbot that I have nothing to offer as a customary gift. Since coming from Xuzhou (Xuzhou), I have acquired a Jiangxi (Jiangxi) razor, which I offer to the Abbot.』 Nanyuan said: 『You came from Xuzhou, so why did you acquire a Jiangxi razor?』 Xi Yuan pinched Nanyuan』s hand. Nanyuan called to the attendant, saying: 『Put it away.』 Xi Yuan brushed his sleeve and left. Nanyuan said: 『A la la la, a la la la.』
Dawei Zhe (Dawei Zhe) said: 『Xi Yuan acquired a Jiangxi razor but had nowhere to display it until he met a fellow practitioner, and then he took it out. Is there anyone now who has acquired a razor? Try showing it to this old monk. If not, what do you usually use?』
Second Generation Baoshou Chanshi (Baoshou Chanshi) of Zhenzhou (Zhenzhou) (Two Cases)
First, Baoshou asked Xi Yuan: 『Before your parents were born, show me your original face.』 Xi Yuan stood until late at night, unable to answer, and did not accord with the question. The next day, he took his leave. First, Baoshou said: 『Where are you going?』 Xi Yuan said: 『Yesterday, I was questioned by the Abbot, and I did not accord with the question. I am going south to visit knowledgeable teachers.』 Baoshou said: 『The South allows summer retreats but not winter retreats. Here, we allow winter retreats but not summer retreats. You should stay here as a neighbor and spend the summer. If it is the Buddha Dharma, even in the bustling marketplace, in the midst of the swirling red dust, one can always speak the true Dharma.』 Xi Yuan did not dare to disobey.
One day on the street, he saw two people arguing, and one waved a fist, saying: 『How can you be so shameless!』
目。師當下大悟。走見先保壽。未及出語。壽便云。你會也。不用說。先保壽。臨遷化時。囑三聖。為師開堂。
師開堂日。三聖推出一僧。師便打。聖云。與么為人。瞎卻鎮州一城人眼去在。師擲下拄杖。便歸方丈。
雪竇云。保壽三聖。雖發明臨濟正法眼藏。要且只解無佛處稱尊。當時這僧。若是個漢。才被推出。便掀倒繩床。直饒保壽全機。也較三千里。
五祖戒。別保壽云。千鈞之弩。不為鼷鼠而發機。
云峰悅云。臨濟一宗。掃土而盡。因甚麼。卻到這裡。驀拈拄杖云。甚麼處去也。
大溈喆云。保壽大似寰中天子來正行。三聖恰如塞外將軍令正舉。還有不惜性命者么。出來。與老僧相見。要斷不平之事。良久云。橫按鏌鎁全正令。太平寰宇斬癡頑。
妙喜頌云。提起須彌第一錘。電光石火大遲遲。像王行處狐蹤絕。子咆哮百獸危。
鎮州三聖慧然禪師法嗣
鎮州大悲和尚(凡一)
僧問。除上去下。請師道。師云。我開口即錯。僧云。恁么則真學人師也。師云。今日向弟子手中死。
緇州水陸和尚(凡一)
僧問。如何是學人用心處。師云。用心即錯。云不起一念時如何。師云。沒用處漢。
問。如何是最初一句。師便喝。
【現代漢語翻譯】 現代漢語譯本： 目（指某位僧人）。師當下大悟。走去見先保壽（禪師名號）。還未及說話，保壽便說：『你領會了。』不用說了。先保壽在臨終遷化時，囑咐三聖（禪師名號），為這位僧人開堂說法。
這位僧人開堂說法之日，三聖推出一位僧人。這位僧人便打。三聖說：『這樣為人，瞎了鎮州（地名）一城人的眼睛。』這位僧人扔下拄杖，便回方丈。
雪竇（禪師名號）說：『保壽和三聖，雖然發明了臨濟（禪宗流派）正法眼藏，但終究只是在沒有佛的地方稱尊。當時如果這位被推出的僧人是個有膽識的人，才被推出，就應該掀翻繩床。即使保壽用盡全部機鋒，也相差三千里。』
五祖戒（禪師名號），另外評論保壽說：『千鈞之弩，不會因為鼷鼠而發射。』
云峰悅（禪師名號）說：『臨濟一宗，被掃蕩乾淨了。』因為什麼？卻到這裡。隨即拿起拄杖說：『到哪裡去了？』
大溈喆（禪師名號）說：『保壽很像寰宇中的天子來端正風氣，三聖恰如塞外的將軍發佈命令。還有不珍惜性命的人嗎？出來，與老僧相見。要斷絕不公平的事情。』良久說：『橫按鏌鎁（寶劍名）完全是正令，太平寰宇斬殺癡頑。』
妙喜（禪師名號）頌道：『提起須彌（山名）第一錘，電光石火卻大大遲緩。像王（比喻佛）行走的地方狐貍的軌跡斷絕，獅子咆哮百獸危懼。』
鎮州三聖慧然禪師法嗣
鎮州大悲和尚(凡一)
僧人問：『除去向上向下，請老師說。』和尚說：『我開口就錯了。』僧人說：『這樣說來，您真是學人的老師啊。』和尚說：『今日要死在弟子手中。』
緇州水陸和尚(凡一)
僧人問：『如何是學人用心之處？』和尚說：『用心就錯了。』僧人說：『不起一念時如何？』和尚說：『沒用的傢伙。』
問：『如何是最初一句？』和尚便喝（一種禪宗的表達方式）。
【English Translation】 English version: Mu (referring to a certain monk). The master suddenly had a great enlightenment. He went to see the former Baoshou (name of a Chan master). Before he could speak, Baoshou said, 'You have understood.' No need to say more. When the former Baoshou was about to pass away, he instructed Sansheng (name of a Chan master) to open a Dharma hall for this monk.
On the day this monk opened the Dharma hall, Sansheng pushed forward a monk. This monk then struck. Sansheng said, 'Acting in this way, you have blinded the eyes of the entire city of Zhenzhou (place name).' This monk threw down his staff and returned to his room.
Xuedou (name of a Chan master) said, 'Although Baoshou and Sansheng elucidated the correct Dharma eye treasury of Linji (a Chan school), they ultimately only claim supremacy where there is no Buddha. If the monk who was pushed forward at that time had been a man of courage, he should have overturned the rope bed as soon as he was pushed out. Even if Baoshou had used all his skill, it would still be three thousand miles away.'
Wuzu Jie (name of a Chan master) commented separately on Baoshou, saying, 'A thousand-pound crossbow will not be triggered for a tiny mouse.'
Yunfeng Yue (name of a Chan master) said, 'The Linji school has been swept away completely.' Why? Yet it comes here. Immediately he picked up his staff and said, 'Where has it gone?'
Dawei Zhe (name of a Chan master) said, 'Baoshou is very much like the emperor of the world coming to rectify customs, and Sansheng is just like a general beyond the borders issuing commands. Are there any who do not cherish their lives? Come out and meet this old monk. I want to resolve unjust matters.' After a long pause, he said, 'Holding the Mo Ye (name of a precious sword) horizontally is entirely the correct command; in a peaceful world, foolish and stubborn people are beheaded.'
Miaoxi (name of a Chan master) praised, 'Raising the first hammer of Sumeru (name of a mountain), the lightning flash is greatly delayed. Where the elephant king (metaphor for the Buddha) walks, the tracks of foxes are cut off; when the lion roars, all beasts are in danger.'
Dharma heirs of Chan Master Huiran of Sansheng in Zhenzhou
Great Compassion Monk of Zhenzhou (one case)
A monk asked, 'Leaving aside upward and downward, please tell me, Master.' The monk said, 'If I open my mouth, I am wrong.' The monk said, 'In that case, you are truly a teacher for students.' The monk said, 'Today I will die in the hands of a disciple.'
Shuilu Monk of Zizhou (one case)
A monk asked, 'What is the place where a student applies their mind?' The monk said, 'Applying the mind is wrong.' The monk said, 'What about when not a single thought arises?' The monk said, 'A useless fellow.'
Asked, 'What is the very first sentence?' The monk then shouted (a Chan expression).
問。驀路相逢時如何。師攔胸與一托。
魏府大覺禪師法嗣
廬州澄心旻德禪師(凡二)
師問興化。學人有一問。在和尚處時如何。化拍繩床左角。師便喝。化拍繩床右角。師又喝。便歸眾。化云。旻德較卻興化三十棒。雖然如是。是他旻德會。若小可衲僧。一棒也較不得。
僧問。如何是澄心。師云。我不作這活計。云未審作甚麼活計。師便喝。僧云。大好不作這活計。師便打。
汝州南院和尚(凡一)
僧問。匹馬單槍時如何。師云。待我上山斫棒。
廬州大覺禪師(凡一)
僧問。牛頭未見四祖時。為什麼百鳥銜花。師云。有恁么畜生無所知。云見后。為什麼不銜花。師師。無恁么畜生有所知。
荊南府竹園山禪師(凡一)
僧問。久響和尚會禪。是否。師云是。僧云。蒼天蒼天。師以手掩僧口云。低聲低聲。僧打師一掌。師托開云。也是山僧招得。僧拂袖而出。師笑云。早知如是。悔不如是。
魏府興化存獎禪師法嗣
汝州南院颙禪師(凡十五)
示眾云。赤肉團上。壁立千仞。
時有僧出問。赤肉團上。壁立千仞。豈不是和尚語。師云是。僧便掀倒繩床。師云。你看這瞎漢。亂做。僧擬議。師便打。趁
【現代漢語翻譯】 現代漢語譯本 問：在狹路相逢、避無可避的情況下，應該如何應對？ 師父（南院颙禪師）直接攔胸，給予當頭棒喝。
魏府大覺禪師的法嗣
廬州澄心旻德禪師（共兩則）
旻德禪師問興化禪師：『學人有一個問題，請問和尚您如何看待？』興化禪師拍打禪床的左角。旻德禪師立刻大喝一聲。興化禪師又拍打禪床的右角。旻德禪師隨即回到僧眾之中。興化禪師說：『旻德比興化高明三十棒。』雖然如此，這是因為旻德懂得其中真意。如果是能力不足的僧人，就算一棒也無法相比。
有僧人問：『什麼是澄心？』旻德禪師說：『我不做這種活計。』僧人問：『不知您做什麼活計？』旻德禪師便喝斥一聲。僧人說：『太好了，不做這種活計。』旻德禪師便打了他。
汝州南院和尚（共一則）
有僧人問：『單槍匹馬的時候應該如何？』南院和尚說：『等我上山砍根棍子再說。』
廬州大覺禪師（共一則）
有僧人問：『牛頭法融禪師（Niutou Farong）未見四祖道信禪師（Daxin）時，為什麼百鳥銜花？』大覺禪師說：『因為那些畜生無知無覺。』僧人問：『見四祖之後，為什麼不銜花？』大覺禪師說：『因為那些畜生有所知了。』
荊南府竹園山禪師（共一則）
有僧人問：『久聞和尚精通禪法，是這樣嗎？』竹園山禪師說：『是這樣。』僧人說：『蒼天啊蒼天！』竹園山禪師用手摀住僧人的嘴說：『小聲點，小聲點。』僧人打了禪師一掌。禪師撥開他的手說：『這也是山僧自找的。』僧人拂袖而去。禪師笑著說：『早知如此，悔不當初。』
魏府興化存獎禪師的法嗣
汝州南院颙禪師（共十五則）
南院颙禪師向大眾開示說：『在赤肉團（chìròutuán）上，壁立千仞。』
當時有一位僧人出來問道：『在赤肉團上，壁立千仞，這難道不是和尚您說的話嗎？』南院颙禪師說是。僧人便掀翻了禪床。南院颙禪師說：『你看這瞎漢，胡作非爲。』僧人剛想說話，南院颙禪師便打了他，並將他趕走。
【English Translation】 English version Question: What to do when encountering someone on a narrow road? The Master (Nanyuan Yong Chan Master) blocked his chest and gave a blow.
Successor of Chan Master Dajue of Wei Prefecture
Chan Master Chengxin Minde of Luzhou (Two in total)
Chan Master Minde asked Xinghua Chan Master: 'A student has a question. What does the Venerable One think?' Xinghua Chan Master patted the left corner of the meditation bed. Chan Master Minde immediately shouted. Xinghua Chan Master patted the right corner of the meditation bed. Chan Master Minde then returned to the assembly. Xinghua Chan Master said: 'Minde surpasses Xinghua by thirty blows.' Although this is so, it is because Minde understands the true meaning. If it were an incapable monk, even one blow would be incomparable.
A monk asked: 'What is Chengxin (澄心, pure mind)?' The Master Minde said: 'I do not engage in this kind of activity.' The monk asked: 'I don't know what kind of activity you engage in?' The Master Minde then shouted. The monk said: 'Excellent, not engaging in this kind of activity.' The Master Minde then hit him.
Nanyuan Monk of Ruzhou (One in total)
A monk asked: 'What should one do when alone with a single horse and spear?' The Master said: 'Wait for me to go up the mountain and chop a stick.'
Chan Master Dajue of Luzhou (One in total)
A monk asked: 'When Niutou Farong (牛頭法融, Ox-Head Farong) had not yet seen the Fourth Patriarch Daxin (道信), why did hundreds of birds carry flowers?' Chan Master Dajue said: 'Because those animals were ignorant.' The monk asked: 'After seeing the Fourth Patriarch, why did they not carry flowers?' The Master Dajue said: 'Because those animals had knowledge.'
Chan Master of Zhuyuan Mountain in Jingnan Prefecture (One in total)
A monk asked: 'I have long heard that the Venerable One is proficient in Chan, is this so?' Chan Master Zhuyuan Mountain said: 'It is so.' The monk said: 'Heavens, heavens!' Chan Master Zhuyuan Mountain covered the monk's mouth with his hand and said: 'Keep it down, keep it down.' The monk slapped the Master. The Master pushed him away and said: 'This is what this mountain monk brought upon himself.' The monk flicked his sleeves and left. The Master laughed and said: 'If I had known this earlier, I would have regretted not doing so.'
Successor of Chan Master Xinghua Cunjian of Wei Prefecture
Chan Master Yong of Nanyuan in Ruzhou (Fifteen in total)
Chan Master Yong of Nanyuan addressed the assembly, saying: 'On the red flesh mass (赤肉團), a thousand-仞 cliff stands.'
At that time, a monk came out and asked: 'On the red flesh mass, a thousand-仞 cliff stands, isn't this what the Venerable One said?' Chan Master Yong of Nanyuan said it was. The monk then overturned the meditation bed. Chan Master Yong of Nanyuan said: 'Look at this blind man, acting recklessly.' As the monk was about to speak, Chan Master Yong of Nanyuan hit him and chased him away.
出院。
示眾云。諸方只具啐啄同時眼。不具啐啄同時用。有僧便問。如何是啐啄同時用。師云。作家不啐啄。啐啄同時失。云此未是學人問處。師云。你問處作么生。僧云失。師便打。僧不肯。
翠巖芝云。運籌幃幄。決勝千里。南院雖則全機受敵。其柰土曠人稀。
大溈喆云。南院高提祖師。縱奪當機。這僧善能勍敵。爭奈力極計窮。如今還有本色衲僧么。出來。與大溈相見。不圖鼓舞揚聲。貴要宗風不墜。有么有么。如無。大溈今日。大似索戰無功。
其僧。後到雲門會下。聞二僧舉此話。一人云。當時南院棒折那。其僧忽然契悟。
遂回省覲。師已圓寂。乃謁風穴。穴一見。便認得。乃問。上座莫是當時先師會中。問啐啄同時話底僧么。云是。穴云。你當時作么生會。云某甲當時。如在燈影里行相似。穴云。你會也。
瑯瑘覺云。只解豎降旗。不解奪劍戟 翠巖真出風穴語云。當時待他擬祗對。坐具劈口摵。
天封成云。風穴當時。待他擬祗對。便與本分草料。會么。真金曾百鍊。入火轉鮮明。
師問僧。近離甚處。云襄州。師云。來化甚麼。云特來禮拜和尚。師云。恰遇寶應不在。僧便喝。師云。向你道不在。又喝作么。僧又喝。師拈棒。僧擬議。師便
【現代漢語翻譯】 現代漢語譯本 出院。
南院和尚開示大眾說：『各處禪師都只具備啐啄同時的眼力，卻不具備啐啄同時的運用。』 有個僧人便問：『如何是啐啄同時的運用？』 南院和尚說：『真正的行家不進行啐啄，啐啄同時就失去了。』 僧人說：『這還不是學人應該提問的地方。』 南院和尚說：『你提問的地方又怎麼樣呢？』 僧人說：『失去了。』 南院和尚便打了他，僧人不服氣。
翠巖芝禪師評論說：『在營帳中運籌帷幄，就能決定千里之外的勝利。南院和尚雖然能完全機敏地應對敵情，但無奈土地廣闊而人煙稀少。』
大溈喆禪師評論說：『南院和尚高舉祖師禪的宗旨，縱放和奪取都恰當其時。這個僧人很善於對抗，但無奈力量耗盡，計謀也用完了。現在還有本色的衲僧嗎？出來，與大溈我相見。我不圖鼓舞和張揚聲勢，只求宗風不墜。有嗎？有嗎？如果沒有，我大溈今天，就像是出兵挑戰卻毫無戰功一樣。』
那個僧人，後來到了雲門宗的道場，聽到兩個僧人談論這件事。其中一人說：『當時南院和尚的棒子應該打斷才對！』 那個僧人忽然就開悟了。
於是回去拜見南院和尚，但南院和尚已經圓寂了，於是去拜見風穴禪師。風穴禪師一見到他，就認出了他，於是問：『上座莫非是當時在先師那裡，問啐啄同時話的那個僧人嗎？』 僧人說是。風穴禪師說：『你當時是怎麼理解的？』 僧人說：『我當時，就像在燈影里行走一樣。』 風穴禪師說：『你明白了。』
瑯瑘覺禪師評論說：『只懂得豎起降旗，卻不懂得奪取劍戟。』 翠巖真禪師引用風穴禪師的話說：『當時如果等他想要回答，就應該用坐具劈頭蓋臉地打下去。』
天封成禪師評論說：『風穴禪師當時，如果等他想要回答，就應該給他本分的草料。明白嗎？真金經過百鍊，入火反而更加鮮明。』
南院和尚問一個僧人：『最近從哪裡來？』 僧人說：『襄州。』 南院和尚說：『來化緣什麼？』 僧人說：『特來禮拜和尚。』 南院和尚說：『恰好遇到寶應不在。』 僧人便大喝一聲。南院和尚說：『已經告訴你寶應不在，又喝什麼？』 僧人又大喝一聲。南院和尚拿起棒子，僧人剛想有所動作，南院和尚就打下去。
【English Translation】 English version Leaving the Hospital.
The master addressed the assembly, saying: 'Zen masters everywhere only possess the eye of simultaneous pecking, but not the application of simultaneous pecking.' A monk then asked: 'What is the application of simultaneous pecking?' The master said: 'A true expert does not peck; simultaneous pecking is a loss.' The monk said: 'This is not where a student should inquire.' The master said: 'How is your point of inquiry?' The monk said: 'A loss.' The master then struck him. The monk was not convinced.
Zen Master Cuiyan Zhi commented: 'Planning strategies in the tent, deciding victory a thousand miles away. Although Nanyuan (Nanyuan, name of the master) is fully capable of responding to the enemy with complete alertness, it is a pity that the land is vast and the population is sparse.'
Zen Master Dawei Zhe commented: 'Nanyuan (Nanyuan, name of the master) highly upholds the principles of the Patriarchal Zen, releasing and seizing at the opportune moment. This monk is good at resisting, but unfortunately, his strength is exhausted, and his strategies are depleted. Are there any true monks of the original essence now? Come out and meet Dawei (Dawei, name of the master). I do not seek to encourage and promote fame, but only to ensure that the style of our school does not decline. Is there? Is there? If not, Dawei (Dawei, name of the master) today is much like launching a challenge without any merit.'
That monk later went to the assembly of the Yunmen (Yunmen, a Zen school) school and heard two monks discussing this matter. One of them said: 'At that time, Nanyuan's (Nanyuan, name of the master) stick should have been broken!' The monk suddenly attained enlightenment.
Thereupon, he returned to pay respects to Nanyuan (Nanyuan, name of the master), but the master had already passed away. So he went to visit Fengxue (Fengxue, name of the master). As soon as Fengxue (Fengxue, name of the master) saw him, he recognized him and asked: 'Are you the monk who asked about simultaneous pecking in the late master's assembly?' The monk said yes. Fengxue (Fengxue, name of the master) said: 'How did you understand it at that time?' The monk said: 'At that time, I was like walking in the shadows of a lamp.' Fengxue (Fengxue, name of the master) said: 'You understand.'
Zen Master Langye Jue commented: 'He only knows how to raise the flag of surrender, but does not know how to seize swords and halberds.' Cuiyan Zhen quoted Fengxue's (Fengxue, name of the master) words, saying: 'At that time, waiting for him to attempt a response, one should have struck him in the face with the sitting mat.'
Zen Master Tianfeng Cheng commented: 'At that time, if Fengxue (Fengxue, name of the master) had waited for him to attempt a response, he should have given him his due share of fodder. Do you understand? True gold has been refined a hundred times, and it becomes even brighter in the fire.'
The master asked a monk: 'Where have you come from recently?' The monk said: 'Xiangzhou.' The master said: 'What have you come to beg for?' The monk said: 'I have come specifically to pay respects to the master.' The master said: 'It just so happens that Baoying (Baoying, name of the master) is not here.' The monk then shouted. The master said: 'Having told you that Baoying (Baoying, name of the master) is not here, why do you shout again?' The monk shouted again. The master picked up the stick, and as the monk was about to react, the master struck him.
打。僧禮拜。師云。這棒本分。是你打我。我且打你。要這話行。瞎漢參堂去。
僧問。從上諸聖。向甚麼處去。師云。不上天堂。即入地獄。雲和尚又作么生。師云。還知寶應老漢落處么。僧擬議。師以拂子。驀口打。復云。近前來。僧近前。師云。令合是汝行。又打一拂子。
雪竇云。令既自行。且拂子。不知來處雪竇道個瞎。且要雪上加霜 黃龍心云。白圭之玷。猶尚可磨。病在膏肓。亦宜救療。這僧令既在手。為甚麼不行。過在甚麼處 妙喜云。權衡臨濟三要三玄。須是南院始得。雪竇因甚麼道。拂子不知來處。妙喜亦道個瞎。且圖兩得相見。
有僧來參。乃云。敗也敗也。師遂引杖。向其僧前。僧無語。師連打數棒。
云峰悅云。這僧頂上有光。不知腳下有漆。且作么生會。直饒你十字縱橫。朝打三千。暮打八百。
師問園頭。匏子開花也未。頭云。開花已久。師云。還著子也無。云昨夜遭霜了。師云。大眾吃個甚麼。園頭擬議。師便打。
僧問。如何是佛法大意。師便喝。僧云。和尚莫探頭好。師又喝。僧作禮。師云。放過即不可。便打。
又僧問。如何是佛法大意。師亦喝。僧作禮。
師云。今日兩員。俱是作家禪客。與寶應老。稱提臨濟正法眼藏
【現代漢語翻譯】 現代漢語譯本 （僧人）打。（寶應禪師）禮拜。禪師說：『這棒子是你的本分。是你打我，我也要打你。要這樣行事，瞎漢才去參禪。』
（有）僧人問：『從前的諸位聖人，往什麼地方去了？』禪師說：『不是上天堂，就是下地獄。』（僧人）問：『和尚您又怎麼樣呢？』禪師說：『還知道寶應老漢的落腳處嗎？』僧人猶豫不決。禪師用拂子，朝他臉上打去。又說：『本來應該由你來做。』又打了一下拂子。
雪竇（Xuedou，人名）說：『既然命令自己執行，可是拂子，不知道從哪裡來。』雪竇說這是瞎話，而且還要雪上加霜。黃龍心（Huanglongxin，人名）說：『白玉上的瑕疵，還可以磨掉。病入膏肓，也應該救治。』這僧人命令既然在手，為什麼不執行？過錯在什麼地方？妙喜（Miaoxi，人名）說：『權衡臨濟（Linji，人名）的三要三玄，必須是南院（Nanyuan，地名）才行。』雪竇因為什麼說，拂子不知道從哪裡來。妙喜也說是瞎話，而且圖謀兩方面都得到好處。
有僧人來參拜，（寶應禪師）就說：『失敗了，失敗了。』禪師於是拿著拄杖，朝那僧人面前走去。僧人無話可說。禪師連續打了數棒。
云峰悅（Yunfengyue，人名）說：『這僧人頭頂上有光，不知道腳下有漆。』要怎麼理解呢？即使你十字縱橫，早上打三千，晚上打八百。
禪師問園頭（Yuantou，職務，菜園負責人）：『匏子（gourd）開花了嗎？』園頭說：『開花很久了。』禪師說：『還結果子嗎？』（園頭）說：『昨晚遭霜了。』禪師說：『大眾吃個什麼？』園頭猶豫不決。禪師就打。
（有）僧人問：『什麼是佛法大意？』禪師就喝斥。僧人說：『和尚您最好不要探頭探腦的。』禪師又喝斥。僧人作禮。禪師說：『放過你是不可以的。』就打。
又有僧人問：『什麼是佛法大意？』禪師也喝斥。僧人作禮。
禪師說：『今天這兩位，都是作家禪客。與寶應老漢，共同提倡臨濟正法眼藏（Linji Zhengfayan Zang，佛教術語）。』
【English Translation】 English version The monk strikes. The master bows. The master says, 'This staff is your duty. You strike me, and I will strike you. If you want to act this way, blind men go to practice Chan.'
A monk asks, 'Where have all the past sages gone?' The master says, 'If they don't go to heaven, they go to hell.' The monk asks, 'What about you, Master?' The master says, 'Do you know where old Bao Ying (Baoying, name of the master) ends up?' The monk hesitates. The master strikes him in the face with his whisk. He then says, 'It should have been you to do it.' And strikes him again with the whisk.
Xuedou (Xuedou, name of a person) says, 'Since the order is carried out by oneself, but the whisk, doesn't know where it comes from.' Xuedou says this is a lie, and it's adding insult to injury. Huanglongxin (Huanglongxin, name of a person) says, 'A flaw in white jade can still be polished away. A disease that has reached the bone marrow should also be treated.' Since this monk has the order in hand, why doesn't he carry it out? Where is the fault? Miaoxi (Miaoxi, name of a person) says, 'To weigh Linji's (Linji, name of a person) three essentials and three mysteries, you must be in Nanyuan (Nanyuan, name of a place).' Why does Xuedou say that the whisk doesn't know where it comes from? Miaoxi also says it's a lie, and he's scheming to get benefits from both sides.
A monk comes to visit. The master says, 'Failed, failed.' The master then takes his staff and walks in front of the monk. The monk is speechless. The master strikes him several times.
Yunfengyue (Yunfengyue, name of a person) says, 'This monk has light on his head, but doesn't know there's lacquer on his feet.' How should we understand this? Even if you are crosswise and lengthwise, striking three thousand times in the morning and eight hundred times in the evening.
The master asks the gardener (Yuantou, title, person in charge of the garden), 'Have the gourds (gourd) bloomed?' The gardener says, 'They have bloomed for a long time.' The master says, 'Are they bearing fruit?' He says, 'They were frosted last night.' The master says, 'What will the assembly eat?' The gardener hesitates. The master strikes him.
A monk asks, 'What is the great meaning of the Buddha Dharma?' The master shouts. The monk says, 'Master, you better not be nosy.' The master shouts again. The monk bows. The master says, 'It's not okay to let you go.' And strikes him.
Another monk asks, 'What is the great meaning of the Buddha Dharma?' The master also shouts. The monk bows.
The master says, 'Today, these two are all accomplished Chan practitioners. Together with old Bao Ying, they promote the Linji's Correct Dharma Eye Treasury (Linji Zhengfayan Zang, Buddhist term).'
。若要一喝下辨賓主。問取二禪客。
師問僧。名甚麼。云普參。師云。忽遇屎橛時。又作么生。僧云不審。師便打。
師問僧。近離甚處。云長水。師云。東流西流。僧云。總不恁么。師云。作么生。僧便珍重。師便打。
師一日。把住一僧云。作么作么。僧無語。師云。三十年弄馬騎。
僧問。如何是佛法大意。師云。無量大病源。云請師醫。師云。世醫拱手。
僧問。古殿重興時如何。師云。明堂瓦插檐。云恁么則莊嚴畢備去也。師云。斬草蛇頭落。
僧問。如何是無縫塔。師云。七花八裂。云如何是塔中人。師云。頭不梳面不洗。
僧問。祖意教意。是同是別。師云。黃尚書李僕射。
太行山禪房克賓禪師(凡一)
興化一日。謂師云。你不久。為唱道之師。師云。不入這保社。化云。你會了不入。不會不入。師云。總不恁么。化便打。
復云。克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。至明日齋時。化白槌云。克賓維那。法戰不勝。不得吃飯。即便出院。
雪竇云。克賓要承嗣興化。罰錢出院且置。卻須索取這一頓棒。始得。且問諸人。棒既吃了。且作么生索得。雪竇要斷不平之事。今日與克賓雪屈。以拄杖。一時打散 黃龍南
【現代漢語翻譯】 現代漢語譯本 如果要通過一次喝水就辨別賓主，就去問那些參二禪的修行者。
禪師問僧人：『你叫什麼名字？』僧人說：『普參。』禪師說：『如果遇到一根屎橛（shǐ jué，擦屁股的木棒），你又怎麼辦呢？』僧人說：『不明白。』禪師就打了他。
禪師問僧人：『你最近從哪裡來？』僧人說：『長水（Cháng shuǐ，地名）。』禪師說：『是東流還是西流？』僧人說：『總不是這樣。』禪師說：『那是什麼樣？』僧人便行珍重禮。禪師就打了他。
禪師有一天抓住一個僧人說：『作么作么（zuò me zuò me，做什麼做什麼）？』僧人無語。禪師說：『三十年弄馬騎（nòng mǎ qí，比喻白費力氣）。』
僧人問：『什麼是佛法大意？』禪師說：『無量大病源。』僧人說：『請禪師醫治。』禪師說：『世間醫生拱手無策。』
僧人問：『古殿重興時如何？』禪師說：『明堂瓦插檐（míng táng wǎ chā yán，比喻不倫不類）。』僧人說：『這樣說來，就是莊嚴完備了。』禪師說：『斬草蛇頭落（zhǎn cǎo shé tóu luò，比喻除惡務盡）。』
僧人問：『如何是無縫塔？』禪師說：『七花八裂（qī huā bā liè，形容破碎不堪）。』僧人問：『如何是塔中人？』禪師說：『頭不梳面不洗。』
僧人問：『祖意教意（zǔ yì jiào yì，禪宗的宗旨和教義），是相同還是不同？』禪師說：『黃尚書李僕射（Huáng shàng shū Lǐ pú shè，都是官名，比喻毫不相干）。』
太行山禪房克賓禪師（Tài háng shān Chán fáng Kè bīn Chán shī）(共一條)
興化禪師（Xīng huà Chán shī）有一天對克賓禪師說：『你不久將成為一位宣揚佛法的導師。』克賓禪師說：『我不加入這個保社（bǎo shè，指某種團體）。』興化禪師說：『你是會了不加入，還是不會不加入？』克賓禪師說：『總不是這樣。』興化禪師就打了他。
又說：『克賓維那（Kè bīn wéi nuó，寺院中的一種職務），法戰不勝，罰錢五貫，設一堂齋飯。』到第二天齋飯時，興化禪師敲槌宣佈：『克賓維那，法戰不勝，不得吃飯。』克賓禪師隨即離開了寺院。
雪竇禪師（Xuě dòu Chán shī）說：『克賓想要繼承興化禪師的衣缽，罰錢出院暫且不論，卻必須索取這一頓棒子才行。』請問各位，棒子既然已經吃了，又該如何索取呢？雪竇禪師要斷不平之事，今天為克賓禪師伸冤，用拄杖一時打散。黃龍南（Huáng lóng nán，人名）
【English Translation】 English version If you want to distinguish between guest and host with a single drink, ask the practitioners of the Second Dhyana.
The master asked a monk, 'What is your name?' The monk said, 'Pucan (Pǔ cān).' The master said, 'If you suddenly encounter a shit stick (shǐ jué, a wooden stick for wiping buttocks), what will you do?' The monk said, 'I don't understand.' The master then hit him.
The master asked a monk, 'Where have you come from recently?' The monk said, 'Changshui (Cháng shuǐ, a place name).' The master said, 'East flowing or west flowing?' The monk said, 'It's not like that at all.' The master said, 'What is it like?' The monk then made a respectful gesture. The master then hit him.
One day, the master grabbed a monk and said, 'What to do? What to do? (zuò me zuò me)' The monk was speechless. The master said, 'Thirty years of playing at horse riding (nòng mǎ qí, a metaphor for wasting effort).'
A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'A source of immeasurable great illness.' The monk said, 'Please, master, cure it.' The master said, 'The world's doctors give up.'
A monk asked, 'What about when the ancient hall is rebuilt?' The master said, 'Tiles from the Mingtang (míng táng, a type of ancient building) stuck on the eaves (míng táng wǎ chā yán, a metaphor for being incongruous).' The monk said, 'In that case, it will be completely decorated.' The master said, 'Cut the grass and the snake's head falls off (zhǎn cǎo shé tóu luò, a metaphor for eliminating evil completely).'
A monk asked, 'What is a seamless pagoda?' The master said, 'Seven flowers and eight splits (qī huā bā liè, describing something broken and tattered).' The monk asked, 'What is the person inside the pagoda?' The master said, 'Doesn't comb his hair or wash his face.'
A monk asked, 'Are the ancestral meaning and the teaching meaning (zǔ yì jiào yì, the tenets and doctrines of Zen Buddhism) the same or different?' The master said, 'Minister Huang and Vice Minister Li (Huáng shàng shū Lǐ pú shè, both official titles, a metaphor for being completely unrelated).'
Zen Master Kebin (Kè bīn Chán shī) of Taihang Mountain Zen Temple (Tài háng shān Chán fáng) (Total of one)
One day, Zen Master Xinghua (Xīng huà Chán shī) said to Zen Master Kebin, 'You will soon become a teacher who proclaims the Dharma.' Zen Master Kebin said, 'I will not join this Bao She (bǎo shè, referring to a certain group).' Zen Master Xinghua said, 'Are you not joining because you understand, or because you don't understand?' Zen Master Kebin said, 'It's not like that at all.' Zen Master Xinghua then hit him.
He also said, 'The director Kebin (Kè bīn wéi nuó, a position in the monastery) lost the Dharma battle and was fined five strings of cash to provide a vegetarian meal.' The next day at mealtime, Zen Master Xinghua struck the gavel and announced, 'Director Kebin lost the Dharma battle and is not allowed to eat.' Zen Master Kebin then left the monastery.
Zen Master Xuedou (Xuě dòu Chán shī) said, 'Kebin wants to inherit Zen Master Xinghua's mantle. Setting aside the fine and leaving the monastery, he must demand this beating.' I ask you all, since the beating has already been taken, how can it be demanded? Zen Master Xuedou wants to resolve this injustice and today vindicates Zen Master Kebin, scattering everything with his staff. Huanglongnan (Huáng lóng nán, a person's name)
云。克賓失錢遭罪。有理難伸。興化。以剛決柔。未足光也。
大溈喆云。興化令雖行。大似以勢欺人。克賓一期輸機。爭柰千古聲光不墜。且道。利害在甚麼處。若不沙場經久戰。揚天犪鼓喪紅塵。
資壽尼妙總云。重賞之下。必有勇夫。
真凈文頌云。丈夫當斷不自斷。興化為人徹底漢。已后從教眼自開。棒了罰錢趁出院。
守廓侍者(凡三)
師一日自語云。從上諸聖。向甚麼處去。德山聞云。作么作么。師云。來點飛龍馬。跛鱉出頭來。山休去。
明日浴出。郭過茶。與山。山撫師背云。昨日公案作么生。師云。這老漢。今日方瞥地。
雪竇云。然則真金百鍊。要須本分鉗錘。德山既以己妨人。這僧還同受屈。拈拄杖。劃一劃云。適來公案。且置。從上諸聖。向甚麼處去。大眾擬議。師一時趁出 黃龍南云。德山持聾作啞。雖然暗得便宜。廓公掩耳偷鈴。爭奈傍觀者哂。
大溈喆云。若不登龍門。焉知滄海深。直饒浪激千尋。爭奈龍王不顧。
師因華嚴示眾云。今日賜卿無畏。若是臨濟德山。高亭大愚。鳥窠舡子兒孫。不用如何若何。便請單刀直入。華嚴為汝證據。師出作禮。起便喝。嚴亦喝。師又喝。嚴又喝。師作禮。起云。大眾看。這老漢。一
【現代漢語翻譯】 現代漢語譯本：云。克賓（人名）失錢遭罪，有理難申。興化（地名或人名），以剛決柔，未足以光大其事。
大溈喆（人名）說，興化的命令雖然施行，但很像以權勢欺壓人。克賓一時失算，但怎奈千古聲名不墜。且說，利害在哪裡？若不在沙場經歷長久戰鬥，揚起天犪（一種樂器）的鼓聲也會在紅塵中消散。
資壽尼妙總（人名）說，重賞之下，必有勇夫。
真凈文（人名）頌道，大丈夫應當決斷卻不決斷，興化為人是徹底的漢子。以後任憑眼睛自己睜開，棒打之後罰錢趕出院。
守廓侍者（人名）（凡三則）
師（指某位禪師）一日自言自語道，從前的諸位聖人，向什麼地方去了？德山（人名）聽了說，作么？作么？師說，來點飛龍馬，跛腳的鱉也出頭了。德山休去。
明日洗浴出來，郭（人名）送茶，給德山。德山撫摸師的背說，昨日的公案怎麼樣？師說，這老漢，今天才稍微明白。
雪竇（人名）說，既然如此，真金百鍊，要須本分的鉗錘。德山既然以自己的見解妨礙別人，這僧人也一同受委屈。拿起拄杖，劃一下說，剛才的公案，且放一邊。從前的諸位聖人，向什麼地方去了？大眾議論紛紛。師一時把他們趕出去。黃龍南（人名）說，德山裝聾作啞，雖然暗中得到便宜，廓公掩耳盜鈴，怎奈旁邊的人譏笑。
大溈喆（人名）說，若不登上龍門，怎知滄海深。縱然波浪激起千尋，怎奈龍王不顧。
師因為華嚴（人名）向大眾開示說，今日賜予你們無畏。若是臨濟（人名）、德山、高亭（地名）、大愚（人名）、鳥窠（人名）、舡子（人名）的兒孫，不用如何若何，就請單刀直入。華嚴為你們作證。師出來作禮，起身便喝。華嚴也喝。師又喝。華嚴又喝。師作禮，起身說，大眾看，這老漢，一
【English Translation】 English version: Yun. Ke Bin (person's name) suffered for losing money, with no way to appeal his case. Xing Hua (place name or person's name), resolving with rigidity, was not enough to glorify the matter.
Da Wei Zhe (person's name) said, 'Although Xing Hua's order was carried out, it seemed like oppressing people with power. Ke Bin lost his chance for a moment, but how could his eternal reputation not fall? And say, where is the advantage and disadvantage? If you don't experience a long battle on the battlefield, the sound of the Tian Kui (a musical instrument) drum will also dissipate in the mortal world.'
Zi Shou Ni Miao Zong (person's name) said, 'Under heavy reward, there must be brave men.'
Zhen Jing Wen (person's name) praised, 'A great man should decide but does not decide, Xing Hua is a thorough man. Afterwards, let the eyes open by themselves, after beating with a stick, fine him and drive him out of the monastery.'
Attendant Shou Kuo (person's name) (three cases in total)
The Master (referring to a certain Zen master) said to himself one day, 'Where have the former sages gone?' De Shan (person's name) heard and said, 'What? What?' The Master said, 'Come and light the flying dragon horse, even the lame turtle sticks its head out.' De Shan rested.
The next day, after bathing, Guo (person's name) brought tea to De Shan. De Shan stroked the Master's back and said, 'How was yesterday's case?' The Master said, 'This old man, only today does he understand a little.'
Xue Dou (person's name) said, 'Since that's the case, true gold needs to be tempered a hundred times, requiring the tongs and hammer of one's own duty. Since De Shan hindered others with his own views, this monk also suffered injustice together.' He picked up his staff, drew a line and said, 'Let's put aside the case just now. Where have the former sages gone?' The crowd discussed. The Master drove them out all at once. Huang Long Nan (person's name) said, 'De Shan pretended to be deaf and mute, although he secretly gained an advantage, Kuo Gong covered his ears to steal the bell, but how could the bystanders not laugh?'
Da Wei Zhe (person's name) said, 'If you don't climb the Dragon Gate, how can you know the depth of the vast sea? Even if the waves surge thousands of feet, how can the Dragon King care?'
The Master, because of Hua Yan (person's name), instructed the assembly, saying, 'Today I bestow fearlessness upon you. If you are the descendants of Lin Ji (person's name), De Shan, Gao Ting (place name), Da Yu (person's name), Niao Ke (person's name), and Chuan Zi (person's name), there is no need for how or what, please go straight to the point with a single knife. Hua Yan will be your witness.' The Master came out, made a bow, and then shouted. Hua Yan also shouted. The Master shouted again. Hua Yan shouted again. The Master made a bow, got up and said, 'Everyone look, this old man, one'
場敗闕。又喝一喝。拍手歸眾。華嚴歸方丈。
時風穴作維那。上去問訊。嚴云。叵耐浙客守廓。今日把老僧。搊㔢一上。如今集眾打一頓趁出院。穴云。趁他遲了也。和尚云。便請單刀直入。自是和尚言過。他是臨濟兒孫。本分與么作用。嚴方息怒。
穴下來。與師具言其事。師云。你著甚來由。勸這老漢。我未問已前。早要棒吃得。我話行。如今不打。搭卻我這話。不行。穴云。此話已行也。
師到鹿門。一日在後架。見楚和尚。與數僧道話次。鹿門下來。問云。你終日披披搭搭。作甚麼。楚云。和尚見某甲披披搭搭那。門便喝。楚亦喝。兩家休去。
師云。諸上座。你看這兩個瞎漢。隨後便喝。
門歸方丈。令侍者。請師上來。云老僧適來。與楚阇梨。賓主相見。有甚敗闕處。師云。轉見病深。門云。老僧自見興化來。便會也。師云。和尚到興化時。某甲作侍者。記得恁么時語。門云。請舉看。師遂舉。興化問甚處來。和尚云。五臺來。化云。還見文殊么。和尚便喝。化云。我問你。還見文殊么。又惡發作甚麼。和尚又喝。化不語。和尚作禮而去。至明日。教某甲喚和尚。待問和尚。和尚早去了也。
化乃上堂云。你看這漢。擔得一條斷貫索。向南方去也。已后也道。曾
【現代漢語翻譯】 現代漢語譯本： 場敗闕（chǎng bài quē）：法會結束時出現失誤。又喝一聲。拍手回到大眾中。華嚴（Huáyán）：指華嚴和尚，歸回方丈（fāngzhàng）：寺院住持的住所。
當時風穴（Fēngxué）擔任維那（wéinà）：寺院中負責維持秩序的僧人。上前問訊（wènxùn）：行禮。華嚴說：『真受不了這些浙江來的傢伙，死守規矩。今天把我這老和尚，狠狠地羞辱了一番。現在要集合大家打他一頓，趕出寺院。』風穴說：『趕他已經晚了。』和尚說：『那就請單刀直入。』這實在是和尚說過了頭。他是臨濟（Línjì）的子孫，本來就該這樣行事。華嚴這才消了怒氣。
風穴下來，把這件事詳細地告訴了師（shī）：指雲門文偃禪師。師說：『你有什麼理由，去勸這個老傢伙？我還沒問之前，早就該捱打了。我的話行得通，現在不打，就等於否定了我的話，不行得通。』風穴說：『這話已經行得通了。』
師到了鹿門（Lùmén）。一天在後架（hòujià）：寺院後方的場所，看見楚和尚（Chǔ héshang），與幾個僧人說話。鹿門（Lùmén）：指鹿門和尚，從上面下來，問道：『你整天披披搭搭（pīpīdādā）：形容衣著不整，做什麼？』楚說：『和尚看見我披披搭搭嗎？』鹿門便喝（hè）：大聲呵斥。楚也喝。兩人就此作罷。
師說：『各位，你們看看這兩個瞎漢。』隨後也喝了一聲。
鹿門回到方丈，讓侍者（shìzhě）：服侍僧人的僧人，請師上來，說：『老僧剛才與楚阇梨（Chǔ shélí）：對僧人的尊稱，賓主相見，有什麼失誤的地方？』師說：『更加病入膏肓。』鹿門說：『老僧自從見過興化（Xīnghuà）之後，就明白了。』師說：『和尚到興化時，我做侍者，記得當時的情景。』鹿門說：『請說來聽聽。』師於是說：興化問：『從哪裡來？』和尚說：『五臺（Wǔtái）來。』興化說：『還見到文殊（Wénshū）嗎？』和尚便喝。興化說：『我問你，還見到文殊嗎？又發什麼脾氣？』和尚又喝。興化不說話。和尚行禮離開了。到第二天，教我叫和尚，準備問和尚，和尚早就走了。
興化於是上堂說：『你們看這個人，擔著一條斷貫索（duànguànsuǒ）：比喻沒有價值的東西，向南方去了。』以後也說：『曾經』
【English Translation】 English version: The assembly failed (chǎng bài quē): A mistake occurred at the end of the Dharma assembly. Then he shouted once and clapped his hands, returning to the assembly. Huayan (Huáyán): Refers to Monk Huayan, returned to the abbot's room (fāngzhàng): The residence of the abbot of the monastery.
At that time, Fengxue (Fēngxué) was serving as the director (wéinà): The monk in the monastery responsible for maintaining order. He stepped forward to pay respects (wènxùn): To salute. Huayan said, 'I can't stand these Zhejiang fellows, rigidly adhering to the rules. Today, they have humiliated this old monk severely. Now, we must gather everyone to beat him and drive him out of the monastery.' Fengxue said, 'It's too late to drive him out.' The monk said, 'Then please go straight to the point.' This was really too much for the monk to say. He is a descendant of Linji (Línjì), and that's how he should act. Only then did Huayan's anger subside.
Fengxue came down and told the master (shī): Refers to Zen Master Yunmen Wenyan, about the matter in detail. The master said, 'What reason do you have to persuade this old fellow? Before I even asked, he should have been beaten long ago. If my words work, and he is not beaten now, it's like denying my words, and they don't work.' Fengxue said, 'These words have already worked.'
The master arrived at Luming (Lùmén). One day, in the back area (hòujià): The area behind the monastery, he saw Monk Chu (Chǔ héshang), talking to several monks. Luming (Lùmén): Refers to Monk Luming, came down from above and asked, 'What are you doing all day, dressed sloppily (pīpīdādā): Describing untidy clothing?' Chu said, 'Does the monk see me dressed sloppily?' Luming then shouted (hè): Scolded loudly. Chu also shouted. The two of them left it at that.
The master said, 'Everyone, look at these two blind men.' Then he also shouted.
Luming returned to the abbot's room and asked the attendant (shìzhě): A monk who serves other monks, to invite the master up, saying, 'What mistakes did the old monk make just now in meeting Monk Chu (Chǔ shélí): A respectful term for monks, as host and guest?' The master said, 'The illness is getting worse.' Luming said, 'The old monk has understood since seeing Xinghua (Xīnghuà).' The master said, 'When the monk arrived at Xinghua, I was an attendant and remember the situation at that time.' Luming said, 'Please tell me about it.' The master then said: Xinghua asked, 'Where are you from?' The monk said, 'From Wutai (Wǔtái).' Xinghua said, 'Have you seen Manjushri (Wénshū)?' The monk then shouted. Xinghua said, 'I'm asking you, have you seen Manjushri? Why are you getting angry again?' The monk shouted again. Xinghua didn't speak. The monk bowed and left. The next day, he told me to call the monk, preparing to ask the monk, but the monk had already left.
Xinghua then went to the hall and said, 'Look at this person, carrying a broken rope (duànguànsuǒ): A metaphor for something worthless, and going south.' Later he also said, 'Once'
見興化來。
師云。今日公案。恰似與么時底。門云。興化當時。為甚無語。師云。知和尚不會賓主句。所以不語。明日待與持論。和尚早已去了也。
鹿門次日。特為煎茶。
晚參告眾云。夫參學龍象。直須子細。入室抉擇。不可容易。逴得個語。便以為極則。道我靈剎。只如山僧。當時見興化時。認得個動轉底。見人道一喝兩喝。便休。以為佛法也。今日被明眼人覷破。卻成一場笑具。圖個甚麼。只為我慢無明。不能迴轉。親近上流。賴得明眼道人。不惜身命。對眾出來。為鹿門老漢證據。實謂此恩難報。何故。興化云。直饒你喝得興化。上三十三天。卻撲下來。一點氣也無。款款地。待我蘇息起來。向你道未在。何故如此。興化未曾向紫羅帳里撒真珠。與你諸人在。干虛空里。胡喝亂喝。作甚麼。
真謂藥石之言。道流難信。如今直須明辨取。豈不慶快平生。參學事畢。
𣵠州克符道者法嗣
際上座(凡一)
師在洛京。因朱行軍齋僧。入堂行香。顧視上下云。直下是。直下是。隨行隨道。口不暫住。至師面前。師問。直下是個甚麼。朱便喝。師云。行軍。幸是佛法中人。又惡發作甚麼。朱云。你作惡發。即不得。師便喝。朱云。鉤在不疑之地。師又喝。
【現代漢語翻譯】 現代漢語譯本 見興化來。
師云：『今日公案，恰似與么時底。』門云：『興化當時，為甚無語？』師云：『知和尚不會賓主句，所以不語。明日待與持論，和尚早已去了也。』
鹿門次日，特為煎茶。
晚參告眾云：『夫參學龍象，直須子細，入室抉擇，不可容易。逴得個語，便以為極則。道我靈剎，只如山僧。當時見興化時，認得個動轉底。見人道一喝兩喝，便休，以為佛法也。今日被明眼人覷破，卻成一場笑具。圖個甚麼？只為我慢無明，不能迴轉。親近上流，賴得明眼道人，不惜身命，對眾出來，為鹿門老漢證據，實謂此恩難報。何故？興化（Xinghua，人名）云：『直饒你喝得興化（Xinghua，人名），上三十三天，卻撲下來，一點氣也無。款款地，待我蘇息起來，向你道未在。』何故如此？興化（Xinghua，人名）未曾向紫羅帳里撒真珠，與你諸人在，干虛空里，胡喝亂喝，作甚麼？』
真謂藥石之言，道流難信。如今直須明辨取，豈不慶快平生？參學事畢。
𣵠州克符道者法嗣
際上座(凡一)
師在洛京，因朱行軍齋僧，入堂行香。顧視上下云：『直下是，直下是。』隨行隨道，口不暫住。至師面前，師問：『直下是個甚麼？』朱便喝。師云：『行軍，幸是佛法中人，又惡發作甚麼？』朱云：『你作惡發，即不得。』師便喝。朱云：『鉤在不疑之地。』師又喝。
【English Translation】 English version Seeing Xinghua (興化, a name) coming.
The Master said, 'Today's koan is just like that time.' The monk asked, 'Why was Xinghua (興化, a name) silent then?' The Master said, 'Knowing that the monk did not understand the guest-host exchange, that's why he was silent. Tomorrow, waiting to debate with him, the monk had already left.'
The next day, Lumu (鹿門, a place name) specially prepared tea.
In the evening Dharma talk, he told the assembly, 'Those who study like dragons and elephants must be meticulous, making decisions in the room, not easily. If you get a phrase, you think it's the ultimate. Saying that my spiritual temple is just like this old monk. When I saw Xinghua (興化, a name) at that time, I recognized the moving and turning. Seeing people say one shout, two shouts, then stop, thinking it's the Buddha Dharma. Today, being seen through by clear-eyed people, it becomes a laughing stock. What are you trying to achieve? Just because of my arrogance and ignorance, I cannot turn back. Approaching the upper stream, relying on clear-eyed Daoists, not sparing their lives, coming out in front of the assembly, to testify for the old man of Lumu (鹿門, a place name), it is truly said that this kindness is difficult to repay. Why? Xinghua (興化, a name) said, 'Even if you shout at Xinghua (興化, a name) and send him up to the thirty-third heaven, he will fall down, without a trace of breath. Slowly, waiting for me to recover, I will tell you it's not there yet.' Why is this so? Xinghua (興化, a name) has never scattered real pearls in the purple silk tent, and you all are just shouting and yelling wildly in the empty space. What are you doing?'
Truly, these are words of medicine and stone, difficult for Daoists to believe. Now you must clearly distinguish them, wouldn't that be a joyful event in your life? The matter of studying is finished.
Successor of Daoist Kefu (克符, a name) of 𣵠zhou
Senior Monk Ji (際, a name) (Total of one)
The Master was in Luoyang. Because Zhu (朱, a name), the military administrator, was offering a vegetarian feast to the monks, he entered the hall to burn incense. Looking around, he said, 'Right here, right here.' Following along the way, his mouth did not stop for a moment. When he came before the Master, the Master asked, 'What is right here?' Zhu (朱, a name) then shouted. The Master said, 'Military administrator, fortunately you are a person in the Buddha Dharma, why are you having a bad temper?' Zhu (朱, a name) said, 'If you have a bad temper, then it's not allowed.' The Master then shouted. Zhu (朱, a name) said, 'The hook is in a place of no doubt.' The Master shouted again.
朱齋罷。請師說話。僧錄云。上啟行軍。適來爭容得這僧與么無禮。朱云。若你諸人喝時。下官有劍在。僧錄云。某甲一隊紫布袋不會。須是南禪長老始得。師云。若是南禪長老。未夢見在。
郢州芭蕉慧清禪師法嗣
郢州興陽清讓禪師(凡一)
僧問。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。此意如何。師云。其問甚諦當。僧云。既是坐道場。為甚麼。不得成佛道。師云。為伊不成佛。
汝州芭蕉繼徹禪師(凡四)
師謁風穴。穴云。作么生是正法眼。師云。泥彈子。穴奇之。后參芭蕉。聞上堂有云。兩口一無舌。即是吾宗旨。師豁然大悟。
示眾云。昔日如來。于波羅奈國。梵王請轉法輪。如來不已而已。有屈宗風。隨機逗教。遂有三乘名字。流轉于天上人間。至今光揚不墜。若據祖宗門下。天地懸殊。上上根機。頓超不異。作么生是混融一句。還有人道得么。若也道得。有參學眼。若道不得。天寬地窄。
示眾云。眼中無翳。空里無花。水長舡高。泥多佛大。莫將問來。我也無答。會么。問在答處。答在問處。
古曲偈云。芭蕉的旨。不掛唇齒。木童唱和。石人側耳。
天彭詞殼禪師(凡一)
示眾云。正令提綱。猶是捏窠造偽。
【現代漢語翻譯】 現代漢語譯本： 朱齋停止后，請禪師開示。僧錄說道：『稟告行軍大人，剛才怎麼能容忍這個和尚如此無禮？』朱齋說：『如果你們這些人呵斥時，下官有劍在。』僧錄說：『我們這些人都是些裝糊塗的，需要南禪長老才行。』禪師說：『如果是南禪長老，還沒夢見過呢。』 郢州芭蕉慧清禪師的法嗣 郢州興陽清讓禪師（共一則） 有僧人問道：『大通智勝佛（Mahābhijñābhū，具有大神通智慧的佛），十劫（kalpa，極長的時間單位）坐在道場（bodhimanda，覺悟的場所），佛法（dharma，佛教的教義）不現前，不得成佛道（Buddhahood，證悟成佛的道路），這是什麼意思？』禪師說：『你的問題很恰當。』僧人說：『既然是坐在道場，為什麼不得成佛道？』禪師說：『因為他不成佛。』 汝州芭蕉繼徹禪師（共四則） 禪師拜訪風穴禪師。風穴禪師問道：『如何是正法眼（dharmacakṣus，洞察真理的眼睛）？』禪師回答說：『泥彈子。』風穴禪師對此感到驚奇。後來參訪芭蕉禪師，聽到芭蕉禪師上堂說法時說：『兩口一無舌，即是吾宗旨。』禪師豁然大悟。 禪師開示大眾說：『昔日如來（Tathāgata，佛的稱號之一），在波羅奈國（Varanasi，古印度城市），梵王（Brahmā，印度教的創世神）請轉法輪（dharmacakra-pravartana，宣講佛法）。如來不得已而為之，有屈就宗風之嫌，隨機應變地施教，於是有了三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的名字，流轉于天上人間，至今光揚不墜。如果按照祖師的門下，天地懸殊。上上根機的人，可以頓超直入，沒有差別。如何是混融一句？還有人能說得出來嗎？如果能說得出來，就有參學的眼光。如果說不出來，就天地狹窄。』 禪師開示大眾說：『眼中沒有翳障，空中沒有花朵。水漲船高，泥多佛像大。不要拿問題來問我，我也無從回答。明白嗎？問題就在答案中，答案就在問題中。』 古曲偈語說：『芭蕉的宗旨，不掛在嘴唇上。木童唱歌，石人側耳傾聽。』 天彭詞殼禪師（共一則） 禪師開示大眾說：『正令提綱，仍然是捏造虛假的。』
【English Translation】 English version: After Zhu Zhai stopped, he asked the master to speak. The Sangha Registrar said, 'Reporting to the military commander, how could you tolerate this monk being so rude just now?' Zhu said, 'If you people scold him, I have a sword.' The Sangha Registrar said, 'We are a bunch of fools and need the elder of Nanquan.' The master said, 'If it is the elder of Nanquan, I haven't even dreamed of him yet.' Successor of Zen Master Huaiqing of Bazhao in Yingzhou Zen Master Qingrang of Xingyang in Yingzhou (Total of one) A monk asked, 'Mahābhijñābhū Buddha (Buddha with great transcendental knowledge), sat in the bodhimanda (place of enlightenment) for ten kalpas (eons), but the Dharma (Buddhist teachings) did not appear, and he could not achieve Buddhahood (state of enlightenment). What does this mean?' The master said, 'Your question is very appropriate.' The monk said, 'Since he was sitting in the bodhimanda, why couldn't he achieve Buddhahood?' The master said, 'Because he did not become a Buddha.' Zen Master Jiche of Bazhao in Ruzhou (Total of four) The master visited Zen Master Fengxue. Fengxue asked, 'What is the true Dharma eye (dharmacakṣus, eye of wisdom)?' The master replied, 'Mud pellet.' Fengxue was amazed by this. Later, he visited Zen Master Bazhao and heard him say in his sermon, 'Two mouths and no tongue, that is my principle.' The master had a sudden enlightenment. The master instructed the assembly, saying, 'In the past, the Tathāgata (Buddha), in the country of Varanasi (ancient Indian city), was requested by Brahmā (Hindu creator god) to turn the Dharma wheel (dharmacakra-pravartana, teaching of the Dharma). The Tathāgata had no choice but to do so, which seemed to compromise the style of the school. He taught according to the circumstances, and thus there were the names of the three vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), circulating in heaven and earth, and still shining brightly today. According to the ancestral school, the difference is like heaven and earth. Those with the highest faculties can transcend directly without any difference. What is the all-encompassing phrase? Is there anyone who can say it? If you can say it, you have the eye of learning. If you can't say it, then heaven and earth are narrow.' The master instructed the assembly, saying, 'There are no cataracts in the eyes, and no flowers in the sky. The water rises and the boat floats high, the more mud, the bigger the Buddha statue. Don't come to me with questions, I have no answers. Do you understand? The question is in the answer, and the answer is in the question.' An ancient song verse says, 'The essence of Bazhao, does not hang on the lips. The wooden boy sings, and the stone man listens attentively.' Zen Master Cike of Tianpeng (Total of one) The master instructed the assembly, saying, 'The main points of the correct decree are still fabricated and false.'
佛法祗對。特地謾驀上流。問著即參差。答著即互動。大德。擬向甚麼處下口。雖然如是。事無一向。權柄在手。縱奪臨時。有疑請問。
僧問。如何是第一義。師云群山穿海去。滴水下巖來。
汝州西院思明禪師法嗣
郢州興陽歸靜禪師(凡一)
師問。西院。擬問不問。時如何。院便打師良久。院云。你若喚作棒。則眉須墮落。師于言下有省。
保福展云。雖然如是。你眉毛有幾莖。
汝州南院颙禪師法嗣
汝州風穴延沼禪師(凡十七)
餘杭劉氏子。初見南院。才跨門。院便云。入問須辨主。師云。端的請師分。院左拊其膝。師便喝。院右拊其膝。師又喝。院云。左邊一拍且從。右邊一拍作么生。師云瞎。院拈棒。師指住云。不要盲枷瞎棒。奪棒。打和尚去。莫言不道。院靠卻拄杖云。今日被黃面浙子鈍置。師云。大似持缽不得。詐道不饑。院問。子曾到此間么。師云。是何言歟。院云。好好相借問。師云。也不得放過。便作禮。院揖云。且坐喫茶。
茶罷。院復問。汝與從游者。誰那。師云。與廓侍者。在襄州華嚴。同夏。院云。情知你見作家來。
復問。渠向你。道甚麼。師云。教某甲一向作主。院云。這瞎漢。來這裡。納敗闕。便打。師
【現代漢語翻譯】 現代漢語譯本：佛法至高無上，卻偏偏輕慢上等根器之人。問到關鍵處就含糊其辭，回答時又互相矛盾。大德啊，你打算從哪裡入手呢？雖然如此，事情並非一成不變，權柄掌握在手，是放是奪，隨機應變。有疑問請提問。
僧人問：『如何是第一義？』 禪師說：『群山穿海而去，滴水從巖石上滴落。』
汝州西院思明禪師的法嗣
郢州興陽歸靜禪師（共一則）
禪師問西院禪師：『打算問又不問的時候，如何是好？』 西院禪師隨即打了禪師很久。西院禪師說：『你如果把這叫做棒打，就會眉毛鬍子都掉光。』 禪師聽后當即有所領悟。
保福展禪師說：『雖然如此，你的眉毛有幾根？』
汝州南院颙禪師的法嗣
汝州風穴延沼禪師（共十七則）
餘杭劉氏的兒子。剛開始拜見南院禪師，才跨進門檻，南院禪師就說：『入門提問須辨明主客。』 禪師說：『請老師您來分辨。』 南院禪師用左手拍他的膝蓋，禪師便大喝一聲。南院禪師又用右手拍他的膝蓋，禪師又大喝一聲。南院禪師說：『左邊一拍且由它去，右邊一拍又該如何？』 禪師說：『瞎了眼。』 南院禪師拿起木棒，禪師指著木棒說：『不要用盲人的枷鎖和瞎子的木棒。』 奪過木棒，要打和尚。『不要說我沒告訴你。』 南院禪師靠著拄杖說：『今天被這個黃臉浙江人給難住了。』 禪師說：『很像拿著缽卻說自己不餓。』 南院禪師問：『你曾經到過這裡嗎？』 禪師說：『這是什麼話？』 南院禪師說：『好好地互相請教。』 禪師說：『也不能放過你。』 隨即作揖行禮。南院禪師回禮說：『請坐喝茶。』
喝完茶，南院禪師又問：『你和誰一起遊學？』 禪師說：『和廓侍者，在襄州華嚴寺一起度夏。』 南院禪師說：『我知道你見過內行的人了。』
又問：『他跟你說了些什麼？』 禪師說：『教我一直要作主。』 南院禪師說：『這個瞎漢，到這裡來，承認失敗。』 隨即就打。
【English Translation】 English version: The Dharma is supreme, yet it deliberately slights those of superior capacity. When asked about essentials, it equivocates; when answering, it contradicts itself. Virtuous One, where do you intend to begin? Although it is like this, things are not fixed; the authority is in hand, to release or to seize is determined by the moment. If there are doubts, please ask.
A monk asked: 'What is the First Principle?' The Master said: 'Mountains pierce the sea and go, a drop of water falls from the cliff.'
Successor of Zen Master Siming of Xiyuan Monastery in Ruzhou
Zen Master Guijing of Xingyang in Yingzhou (Total of one)
The Master asked Xiyuan: 'What is it like when you intend to ask but don't?' Xiyuan then struck the Master for a long time. Xiyuan said: 'If you call this a beating, your eyebrows and beard will fall off.' The Master had an awakening upon hearing these words.
Baofu Zhan said: 'Even so, how many hairs are in your eyebrows?'
Successor of Zen Master Yong of Nanyuan Monastery in Ruzhou
Zen Master Yanzhao of Fengxue in Ruzhou (Total of seventeen)
A son of the Liu family of Yu Hang. When he first saw Nanyuan, just as he crossed the threshold, Nanyuan said: 'Upon entering to ask, one must distinguish host and guest.' The Master said: 'I ask the teacher to distinguish.' Nanyuan patted his knee with his left hand, and the Master immediately shouted. Nanyuan patted his knee with his right hand, and the Master shouted again. Nanyuan said: 'Let the left pat pass, what about the right pat?' The Master said: 'Blind!' Nanyuan picked up a staff. The Master pointed at it and said: 'No need for the blind man's yoke and the blind man's staff.' He snatched the staff and was about to strike the monk, saying, 'Don't say I didn't warn you.' Nanyuan leaned on his staff and said: 'Today I have been outwitted by this yellow-faced Zhejiang fellow.' The Master said: 'It's like holding a bowl but pretending not to be hungry.' Nanyuan asked: 'Have you ever been here before?' The Master said: 'What kind of talk is that?' Nanyuan said: 'Let's inquire of each other properly.' The Master said: 'I won't let you off either.' Then he bowed. Nanyuan returned the bow and said: 'Please sit and have some tea.'
After tea, Nanyuan asked again: 'Who are you traveling with?' The Master said: 'With Attendant Kuo, we spent the summer together at Huayan Monastery in Xiangzhou.' Nanyuan said: 'I know you have seen an expert.'
He further asked: 'What did he say to you?' The Master said: 'He taught me always to be the master.' Nanyuan said: 'This blind man, coming here, admits defeat.' Then he struck.
遂伏膺弟子之列。
南院一日問師。南方一棒。作么生商量。師云。作奇特商量。師卻問。未審和尚此間一棒。作么生商量。院橫按拄杖云。棒下無生忍。臨機不見師。師于言下。大徹玄旨。
示眾云。大凡參學眼目。直須臨機大用現前。勿自拘於小節。設使言前薦得。猶是滯殼迷封。句下精通。未免觸途狂見。勸汝諸人。應是向來。依他學解。明昧兩岐。凡聖二途。與你一時掃卻。直教個個。如師子兒。吒沙地哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼。
示眾云。先師道。欲得親切。莫將問來問。會么。問在答處。答在問處。雖然如是。有時問不在答處。答不在問處。你若擬議。老僧在你腳底。
示眾云。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安貼。於此明得。阇梨無分。全是老僧。於此不明。老僧即是阇梨。阇梨與老僧。亦能悟卻天下人。亦能迷卻天下人。要識阇梨么。左邊拍一拍云。這裡是。要識老僧么。右邊拍一拍云。這裡是。
雲門云。這裡即易。那裡即難。
雪竇頌云。野老從教不展眉。且圖家國立雄基。謀臣猛將今何在。萬里清風只自知。
示眾云。若是上上之流。各有證據者。略赴個程限。未證據者。各自英雄。當處
【現代漢語翻譯】 現代漢語譯本： 於是我心悅誠服地加入了弟子的行列。
南院和尚有一天問老師：『南方一棒，該如何理解？』老師說：『用奇特的角度去理解。』老師反問：『不知和尚您這裡的一棒，又是如何理解的？』南院和尚橫著拄著枴杖說：『棒下無生忍，臨機不見師。』老師聽了這話，當即徹底領悟了玄妙的旨意。
老師開示大眾說：『大凡參禪學習的人，眼光見識，必須在面臨具體情況時能立刻發揮作用，不要拘泥於細枝末節。即使能在言語之前就領悟，也還是停留在外殼和封閉之中；即使能在語句之下精通，也難免會處處產生錯誤的見解。勸告你們各位，如果是向來依靠他人學來的理解，那麼明與昧、凡與聖，都是兩種不同的道路，我把這些一時全部掃除掉。直接讓每個人都像獅子一樣，在沙地上吼叫一聲，像峭壁一樣聳立千仞，誰敢用正眼看著？看著就會瞎了他的眼睛。』
老師開示大眾說：『先師說，想要親切領會，就不要用問題來提問。明白嗎？問題就在答案中，答案就在問題中。雖然如此，有時問題不在答案中，答案也不在問題中。你如果妄加猜測，老僧就在你腳下。』
老師開示大眾說：『如果執著於一塵不染，國家就會興盛，鄉野老翁就會皺眉；如果不執著於一塵不染，國家就會喪亡，鄉野老翁就會安穩。如果能明白這個道理，那麼阇梨（弟子）就沒有份，全是老僧（老師）的；如果不能明白這個道理，那麼老僧就是阇梨。阇梨與老僧，既能使天下人覺悟，也能使天下人迷惑。想要認識阇梨嗎？在左邊拍一下說，『這裡是』。想要認識老僧嗎？在右邊拍一下說，『這裡是』。』
雲門禪師說：『這裡容易，那裡難。』
雪竇禪師作偈頌說：『鄉野老翁任憑他愁眉不展，且謀劃著國家的雄厚根基。想當初的謀臣猛將如今在哪裡？萬里清風的道理只有自己知道。』
老師開示大眾說：『如果是上上等根器的人，各有證據的，稍微趕赴一下期限。沒有證據的，各自英雄，就在當下。』
【English Translation】 English version: Thereupon, I wholeheartedly joined the ranks of disciples.
One day, Nanyuan (name of a monk) asked the master: 'What is the meaning of 'a staff in the South'?' The master said: 'Interpret it with a unique perspective.' The master then asked in return: 'I wonder, how does Your Reverence interpret 'a staff' here?' Nanyuan held his staff horizontally and said: 'Beneath the staff, there is no acceptance of suffering; when the opportunity arises, the master is not seen.' Upon hearing these words, the master immediately and thoroughly understood the profound meaning.
The master addressed the assembly, saying: 'Generally, those who study Zen must have eyes that can be used immediately when facing situations, and not be bound by trivial details. Even if one understands before words are spoken, it is still dwelling in the shell and the seal; even if one is proficient beneath the sentences, one will inevitably have wild and misguided views everywhere. I advise you all, if you have relied on others' learning and understanding, then clarity and obscurity, the mundane and the sacred, are two different paths. I will sweep all of these away at once, so that each of you is like a lion cub, roaring on the sandy ground, standing tall like a cliff of a thousand fathoms. Who dares to look directly at it? Looking at it will blind their eyes.'
The master addressed the assembly, saying: 'The former master said, 'If you want to understand intimately, do not use a question to ask.' Do you understand? The question is in the answer, and the answer is in the question. Although this is so, sometimes the question is not in the answer, and the answer is not in the question. If you try to speculate, the old monk is beneath your feet.'
The master addressed the assembly, saying: 'If one clings to a single speck of dust, the country will prosper, and the old man in the countryside will frown; if one does not cling to a single speck of dust, the country will perish, and the old man in the countryside will be at peace. If you understand this, then the acharya (disciple) has no share, it is all the old monk's; if you do not understand this, then the old monk is the acharya. The acharya and the old monk can both enlighten the people of the world and delude the people of the world. Do you want to know the acharya? Clap on the left and say, 'Here it is.' Do you want to know the old monk? Clap on the right and say, 'Here it is.''
Yunmen (name of a Zen master) said: 'Here is easy, there is difficult.'
Xuedou (name of a Zen master) composed a verse, saying: 'Let the old man in the countryside frown as he may, and plan for the solid foundation of the country. Where are the strategists and brave generals of the past now? Only oneself knows the meaning of the clear wind of ten thousand miles.'
The master addressed the assembly, saying: 'If there are those of the highest caliber, each with evidence, then briefly attend to the deadline. Those without evidence, each be a hero, right here and now.'
發生。隨處滅盡。如爆龜紋。爆即成兆。不爆成鈍。欲爆不爆。直下便捏。
示眾云。若據中下。止啼之義。若論祖令。便是碧眼胡僧。出頭來。也須乞命。若是盡令而行。便須倩人看院。
時有僧問。盡令而行時如何。師云。你擬散眾那。僧擬議。師便打。
示眾云。三千劍客。恥見莊周。赤眉排肩。得無訛謬。他時豹變。后五日看。珍重。
郢州牧請。就衙內升座。云。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是。不印即是。
時有廬陂長老。出問。某甲有鐵牛之機。請師不搭印。師云。慣釣鯤鯨澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。師便喝云。長老何不進語。陂擬議。師打一拂子云。還記得話頭么。試舉看。陂擬開口。師又打一拂子。
牧主云。佛法元來與王法一般。師云。太守見個甚麼。牧云。當斷不斷。返招其亂。師便下座。
雪竇頌云。擒得盧陂跨鐵牛。三玄戈甲未輕酬。楚王城畔朝宗水。喝下曾令卻倒流。
師問懷本上座。有事相借問。得么。本云。不可惜口去。師云。不惜口即道。本擬議。師便打。
又問第二人。莫道得么。云道甚麼。師亦打。
又問第三人云。三人同行。必有我師。作么生是師。云見參
【現代漢語翻譯】 現代漢語譯本 發生。隨處滅盡。就像龜甲被火燒裂的紋路一樣。裂開就預示著吉兆，不裂開就表示遲鈍。想要裂開卻又沒有裂開，直接就把它捏碎。
向大眾開示說：如果按照中等或下等的根器來說，這只是用來止住小兒啼哭的權宜之計。如果按照祖師的法令和標準來說，即使是碧眼胡僧（Bodhidharma，菩提達摩）再世，也要乞求饒命。如果是完全按照法令和標準來行事，那就需要請人來看守院子了。
當時有僧人問：完全按照法令和標準來行事時，會怎麼樣呢？ 師父說：你想要解散大眾嗎？ 僧人猶豫不決。 師父就打了他。
向大眾開示說：三千劍客，以見到莊周（Zhuang Zhou）為恥。赤眉軍並肩而立，難道沒有錯誤嗎？ 他日豹變，五日後再看。 珍重。
郢州的地方長官邀請師父，在衙門內升座說法。師父說：祖師的心印，就像鐵牛的機關一樣。放開就印住，停住就印破。那麼，不放開也不停住，印就是，不印就是？
當時有廬陂（Lu Pi）長老出來提問：我有一個鐵牛的機關，請師父不要用印。 師父說：慣於釣取鯤鯨于深海之中，卻嘆息青蛙在泥沙中行走。 廬陂長老正在思考。 師父便呵斥道：長老為何不繼續說下去？ 廬陂長老想要說話。 師父又打了一下拂塵說：還記得剛才的話頭嗎？ 試著說出來看看。 廬陂長老剛要開口。 師父又打了一下拂塵。
地方長官說：佛法原來和王法一樣。 師父說：太守看到了什麼？ 地方長官說：當斷不斷，反受其亂。 師父便走下座位。
雪竇（Xue Dou）頌揚說：擒住了盧陂（Lu Pi）騎著的鐵牛，三玄的戈甲也不輕易酬答。 楚王城邊的朝宗水，一聲呵斥就讓它倒流。
師父問懷本（Huai Ben）上座：有些事情想要請教，可以嗎？ 懷本（Huai Ben）說：不要吝惜開口。 師父說：不吝惜開口就說。 懷本（Huai Ben）猶豫不決。 師父就打了他。
又問第二個人：能說得出來嗎？ 那人說：說什麼？ 師父也打了他。
又問第三個人說：三人同行，必有我師。 怎麼樣才是老師呢？ 那人說：參見。
【English Translation】 English version Arising. Extinguishing everywhere. Like the cracks on a burnt tortoise shell. A crack indicates a good omen; no crack indicates dullness. Wanting to crack but not cracking, just crush it directly.
Instructing the assembly, he said: 'According to the middle and lower capacities, this is just a temporary measure to stop a child's crying. If we talk about the ancestral decree, even if the Blue-Eyed Barbarian Monk (Bodhidharma, 菩提達摩) were to reappear, he would have to beg for his life. If one acts completely according to the decree, then one must hire someone to watch the monastery.'
At that time, a monk asked: 'What happens when one acts completely according to the decree?' The master said: 'Do you want to disband the assembly?' The monk hesitated. The master then struck him.
Instructing the assembly, he said: 'Three thousand swordsmen are ashamed to see Zhuang Zhou (Zhuang Zhou). The Red Eyebrows stand shoulder to shoulder; is there no error? A leopard transformation will occur one day; look five days later. Treasure this.'
The governor of Yingzhou invited the master to ascend the seat in the government office. The master said: 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. Letting go seals it; stopping breaks the seal. So, neither letting go nor stopping, is sealing it, or not sealing it?'
At that time, Elder Lu Pi (Lu Pi) came out and asked: 'I have the mechanism of an iron ox; please, master, do not apply the seal.' The master said: 'Accustomed to fishing for Kun whales in the deep sea, yet lamenting the frog's steps in the mud and sand.' Lu Pi pondered. The master then shouted: 'Elder, why don't you continue speaking?' Lu Pi hesitated. The master struck him with the whisk, saying: 'Do you still remember the topic? Try to bring it up.' Lu Pi was about to speak. The master struck him again with the whisk.
The governor said: 'The Buddha-dharma is originally the same as the king's law.' The master said: 'What does the governor see?' The governor said: 'Hesitating when one should decide only invites chaos.' The master then descended from the seat.
Xue Dou (Xue Dou) praised: 'Having captured Lu Pi (Lu Pi) riding the iron ox, the armor of the Three Mysteries is not lightly repaid. The Chaozong River beside the city of Chu, a shout makes it flow backward.'
The master asked the senior monk Huai Ben (Huai Ben): 'Is it possible to ask you something?' Huai Ben (Huai Ben) said: 'Do not begrudge opening your mouth.' The master said: 'If you do not begrudge opening your mouth, then speak.' Huai Ben (Huai Ben) hesitated. The master then struck him.
He then asked the second person: 'Can you say it?' That person said: 'Say what?' The master also struck him.
He then asked the third person, saying: 'When three people walk together, there must be one who can be my teacher. What is a teacher?' That person said: 'Pay respects.'
禮次。師亦打云。過這邊立。復云。將頭不猛。帶累三軍。瞎漢參堂去。
本至來日上堂頭。請益云。某甲夜來。有甚麼過。便蒙賜棒。師云。要會么。左邊拍一拍云。這裡是祖意。右邊拍一拍云。這裡是教意。還么會。本不肯。
後到穎橋安鐵胡處。舉前話。安云。要會風穴道。這裡是祖意教意么。非唯你不會。直饒白非老。口赤赫地。教他舉。也舉不得。
僧問。語默涉離微。如何通不犯。師云。常憶江南三月里。鷓鴣啼處百花香。
雪竇云。曾有僧問。我對他道。劈腹剜心。又且如何。復云。因風吹火。別是一家。傷鱉怒龜。必應有主。
僧問。寶塔元無縫。金門即日開。時如何。師云。智積佐來空合掌。天王捧出不知音。云如何是塔中人。師云。萎花風掃去。香水雨飄來。
瑯瑘覺云。風穴若無後語。大以紀信詐降。
僧問。如何是第一句。師云。三要印開朱點窄。未容擬議主賓分。便喝。僧云。如何是第二句。師云。妙解不容無著問。謳和爭赴兩頭機。又云。未問已前錯。僧云。如何是第三句。師云。但看棚頭弄傀儡。抽牽全在里頭人。又云。明破即不堪。
僧問。如何是賓中主。師云。入市雙瞳瞽。云如何是主中賓。師云。迴鑾兩曜新。云如何是賓中
【現代漢語翻譯】 現代漢語譯本： 禮拜完畢。風穴禪師也打了一下，說：『站到這邊來。』又說：『將領不勇猛，會連累整個軍隊。瞎子也來參禪。』 有一個名叫本的僧人，第二天上堂時請教說：『弟子昨晚有什麼過錯，竟然蒙受禪師的棒喝？』風穴禪師說：『想知道嗎？』然後在左邊拍一下說：『這裡是祖師的意旨。』在右邊拍一下說：『這裡是教義。』明白了嗎？』本沒有領悟。 後來本到了穎橋安鐵胡那裡，提起之前的事情。安鐵胡說：『想要領會風穴禪師的道，就以為這裡是祖師的意旨和教義嗎？不僅僅是你不會，就算白非老（指白居易），口說得天花亂墜，讓他說，他也說不出來。』 有僧人問：『言語和沉默都涉及微妙之處，如何才能通達而不犯錯？』風穴禪師說：『常常想起江南三月，鷓鴣啼叫的地方，百花盛開，香氣撲鼻。』 雪竇禪師說：『曾經有僧人問我，我對他說道：剖開肚子，挖出心，又該如何？』又說：『因風吹火，別是一家。傷害烏龜和鱉，必定有主人。』 有僧人問：『寶塔原本沒有縫隙，金門立刻打開，這時如何？』風穴禪師說：『智積菩薩（Wisdom Accumulation Bodhisattva）佐助而來，空自合掌，天王（Heavenly King）捧出，卻是不知音。』僧人問：『如何是塔中人？』風穴禪師說：『凋謝的花被風掃去，香水被雨飄來。』 瑯瑘覺禪師說：『風穴禪師如果沒有後面的話，那就太像紀信（General Ji Xin）假裝投降了。』 有僧人問：『如何是第一句？』風穴禪師說：『三要印（Three Essentials Seal）打開，朱點（red dot）很窄，不容許擬議主賓的分別。』隨即喝了一聲。僧人問：『如何是第二句？』風穴禪師說：『精妙的理解不容許沒有著落的提問，謳歌和爭辯都奔向兩頭的機會。』又說：『沒問之前就錯了。』僧人問：『如何是第三句？』風穴禪師說：『只看戲臺上表演的傀儡戲，抽拉牽引全在里頭的人。』又說：『說明白了就不行了。』 有僧人問：『如何是賓中主？』風穴禪師說：『進入市場，雙眼都是瞎的。』僧人問：『如何是主中賓？』風穴禪師說：『皇帝回宮，日月都煥然一新。』僧人問：『如何是賓中』
【English Translation】 English version: After the bowing ceremony, the Master also struck and said, 'Stand over here.' He further said, 'If the general is not brave, he will implicate the entire army. Even a blind man comes to practice Chan.' A monk named Ben came to the hall the next day and asked, 'What fault did I have last night that I received the Master's stick?' Master Fengxue said, 'Do you want to know? ' He then clapped on the left side and said, 'This is the Patriarch's intention.' He clapped on the right side and said, 'This is the teaching.' Do you understand?' Ben did not understand. Later, Ben went to An Tiehu at Yingqiao and mentioned the previous matter. An said, 'Wanting to understand Fengxue's Dao, do you think this is the Patriarch's intention and the teaching? Not only do you not understand, but even if Bai Fei Lao (referring to Bai Juyi) speaks eloquently, he would not be able to explain it.' A monk asked, 'Speech and silence both involve subtle points. How can one communicate without making mistakes?' Master Fengxue said, 'I often remember the third month in Jiangnan, where the partridges sing and hundreds of flowers bloom with fragrance.' Master Xuedou said, 'Once a monk asked me, and I said to him, 'Split open the belly and dig out the heart, what then?'' He also said, 'Using wind to blow fire is a separate matter. Harming turtles and soft-shelled turtles must have an owner.' A monk asked, 'The pagoda originally has no seams, and the golden gate opens immediately. What is the situation?' Master Fengxue said, 'Bodhisattva Zhiji (Wisdom Accumulation Bodhisattva) comes to assist, but only puts his palms together in vain. The Heavenly King presents it, but does not understand the sound.' The monk asked, 'What is the person in the pagoda?' Master Fengxue said, 'Withered flowers are swept away by the wind, and fragrant water is blown by the rain.' Master Langye Jue said, 'If Fengxue had no further words, it would be too much like Ji Xin (General Ji Xin) pretending to surrender.' A monk asked, 'What is the first phrase?' Master Fengxue said, 'The Three Essentials Seal opens, the red dot is narrow, and there is no room for discussing the distinction between host and guest.' Then he shouted. The monk asked, 'What is the second phrase?' Master Fengxue said, 'Subtle understanding does not allow for questions without a foothold, and praise and debate rush to both ends of the opportunity.' He also said, 'It is wrong before asking.' The monk asked, 'What is the third phrase?' Master Fengxue said, 'Just look at the puppet show performed on the stage, the pulling and drawing are all done by the person inside.' He also said, 'It is not good to explain it clearly.' A monk asked, 'What is the host within the guest?' Master Fengxue said, 'Entering the market, both eyes are blind.' The monk asked, 'What is the guest within the host?' Master Fengxue said, 'The emperor returns to the palace, and the sun and moon are renewed.' The monk asked, 'What is the guest within'
賓。師云。攢眉看白雲。云如何是主中主。師云。磨礱三尺劍。待斬不平人。
云如何是佛。師云。杖林山下竹筋鞭。
僧問。古鏡未磨時如何。師云。天魔膽落。云磨后如何。師云。軒轅無道。
僧問。如何是佛。師云。如何不是佛。云未曉玄言。乞師再指。師云。家住海門東。扶桑最先照。
僧問。古曲無音韻。如何和得齊。師云。木雞啼子夜。芻狗吠天明。
問。九夏賞勞。請師言薦。師云。一把香芻拈未下。六環金錫響搖空。
問。如何是廣慧劍。師云。不斬死漢。
問。素面相呈時如何。師云。拈卻蓋面帛。
問。百了千當時如何。師云。不許夜行。投明須到。
問。如何是佛。師云。嘶風木馬緣無絆。背角泥牛痛下鞭。
汝州穎橋安禪師(凡一)
師向火次。有鐘司徒。問三界焚燒。如何出得。師以香匙撥火。召云。司徒司徒。鐘於是有省。
南嶽下第九世
汝州風穴延沼禪師法嗣
汝州首山省念禪師(凡九)
萊州狄氏子。生平業法華經。因號念法華。
一日侍立風穴次。穴顧師。垂淚云。不幸臨濟之道。至吾將墜于地耳。師云。觀此一眾。豈無人耶。穴云。聦敏者多。見性者少。師云。如某者
【現代漢語翻譯】 現代漢語譯本 僧人問：『請問什麼是主中主？』 禪師說：『皺著眉頭看白雲。』 僧人問：『那什麼是雲中的主中主呢？』 禪師說：『磨礪三尺寶劍，等待斬殺不平之人。』 僧人問：『請問什麼是佛？』 禪師說：『杖林山下的竹筋鞭。』 僧人問：『古鏡未曾打磨時是什麼樣子？』 禪師說：『天魔嚇得膽都掉了。』 僧人問：『打磨之後又是什麼樣子？』 禪師說：『軒轅無道。』 僧人問：『請問什麼是佛？』 禪師說：『什麼不是佛？』 僧人說：『我不明白您玄妙的話語，請禪師再次指點。』 禪師說：『家住在海門東，扶桑（指太陽升起的地方）最先照耀。』 僧人問：『古老的樂曲沒有音韻，如何才能和諧地演奏呢？』 禪師說：『木頭做的雞在子夜啼叫，草扎的狗在天亮時狂吠。』 僧人問：『盛夏慰勞，請禪師用一句話來推薦。』 禪師說：『一把香草還沒拈起，六環金錫杖已經響徹天空。』 僧人問：『請問什麼是廣慧劍？』 禪師說：『不斬殺已死之人。』 僧人問：『以真面目相見時是什麼樣子？』 禪師說：『掀開遮面的布帛。』 僧人問：『百了千當的時候是什麼樣子？』 禪師說：『不許晚上出行，天亮之前必須到達。』 僧人問：『請問什麼是佛？』 禪師說：『嘶鳴的風中木馬沒有韁繩的束縛，揹著角的泥牛被狠狠地鞭打。』 汝州穎橋安禪師（共一位） 禪師在烤火的時候，鐘司徒問：『三界（欲界、色界、無色界）被焚燒，如何才能脫離？』 禪師用香匙撥動火焰，呼喚道：『司徒，司徒。』 鐘司徒因此有所領悟。 南嶽（佛教宗派名）下第九世 汝州風穴延沼禪師的法嗣 汝州首山省念禪師（共九位） 是萊州狄氏的兒子，平生以誦讀《法華經》為業，因此號稱念法華。 有一天，侍立在風穴禪師旁邊。風穴禪師看著省念禪師，流著眼淚說：『不幸啊，臨濟（人名）之道，到我這裡將要墜落於地了。』 省念禪師說：『看這一眾僧人，難道就沒有人了嗎？』 風穴禪師說：『聰明敏捷的人很多，見到本性的人很少。』 省念禪師說：『像我這樣的人怎麼樣？』
【English Translation】 English version A monk asked: 'What is the master of masters?' The master said: 'Frowning, look at the white clouds.' The monk asked: 'Then what is the master of masters in the clouds?' The master said: 'Sharpen a three-foot sword, waiting to slay the unjust people.' A monk asked: 'What is Buddha?' The master said: 'The bamboo whip under Zhanglin Mountain.' A monk asked: 'What is the appearance of an ancient mirror before it is polished?' The master said: 'The devil's gall is shattered.' The monk asked: 'What is it like after polishing?' The master said: 'Xuanyuan is without virtue.' A monk asked: 'What is Buddha?' The master said: 'What is not Buddha?' The monk said: 'I do not understand your profound words, please give me further guidance.' The master said: 'My home is east of Haimen, where Fusang (where the sun rises) shines first.' A monk asked: 'Ancient tunes have no rhythm, how can they be played harmoniously?' The master said: 'A wooden rooster crows at midnight, and a straw dog barks at dawn.' A monk asked: 'Summer reward labor, please recommend a word from the master.' The master said: 'A handful of fragrant grass has not yet been picked up, and the six-ringed golden tin staff has resounded through the sky.' A monk asked: 'What is the sword of vast wisdom?' The master said: 'It does not kill the dead.' A monk asked: 'What is it like to present the true face?' The master said: 'Lift the veil.' A monk asked: 'What is it like when a hundred are understood as a thousand?' The master said: 'No night travel is allowed; you must arrive before dawn.' A monk asked: 'What is Buddha?' The master said: 'The wooden horse neighing in the wind has no reins, and the mud ox with horns is whipped severely.' Chan Master An of Yingqiao in Ruzhou (Total of one) When the master was warming himself by the fire, Situ Zhong asked: 'The Three Realms (Desire Realm, Form Realm, Formless Realm) are burning, how can one escape?' The master stirred the fire with a incense spoon and called out: 'Situ, Situ.' Situ Zhong then had some understanding. The ninth generation under Nanyue (name of a Buddhist sect) Dharma successor of Chan Master Yanzhao of Fengxue in Ruzhou Chan Master Xingnian of Shoushan in Ruzhou (Total of nine) He was the son of the Di family in Laizhou, and his life was devoted to reciting the Lotus Sutra, hence the name Nian Fahua (念法華). One day, he was standing beside Chan Master Fengxue. Chan Master Fengxue looked at Xingnian and said with tears: 'Unfortunately, the way of Linji (name of a person) will fall to the ground with me.' Chan Master Xingnian said: 'Looking at this assembly, is there no one?' Chan Master Fengxue said: 'There are many who are clever and quick-witted, but few who see their true nature.' Chan Master Xingnian said: 'What about someone like me?'
如何。穴云。吾雖望子之久。猶恐擔著此經。不能放下。師云。此亦可事。愿聞其要。
於是風穴上堂。舉世尊。以青蓮目。顧視迦葉。正恁么時。且道。說個甚麼。若言不說而說。又埋沒先聖。且道。說個甚麼。師拂袖而退。穴擲下拄杖。歸方丈。
侍者遂問。念法華。為甚麼。拂袖而去。穴云。念法華會也。
師后與真園頭。同上侍立次。穴問。作么生是世尊不說說。真云。鵓鳩樹頭啼。意在麻畬里。穴云。你作許多癡福。作什麼。何不體究言句。
復問師。師云。動容揚古道。不墮悄然機。穴顧真云。汝何不看念法華下語。於是聲動叢林。
示眾云。佛法付囑國王大臣。有力檀那。令燈燈相續不斷。至於今日。大眾。且道。續個甚麼。良久云。須是迦葉師兄始得。
時有僧出問。靈山一會。何異今日。師云。墮坑落塹。僧云。為甚麼如此。師云。瞎。
問如何是和尚家風。師云。一言截斷千江口。萬仞峰前始得玄。云如何是佛法大意。師云。楚王城畔。汝水東流。
示眾云。諸上座。不得盲喝亂喝。這裡尋常向你道。賓則始終賓。主則始終主。賓無二賓。主無二主。若有二賓二主。只是兩個瞎漢。所以道。我若立時。汝須坐。我若坐時。汝須立。坐則共你坐
【現代漢語翻譯】 現代漢語譯本： 僧人問：『如何是道？』 風穴（Fengxue，人名）說：『我雖然盼望你很久了，但還是擔心你擔著這部經，不能放下。』 禪師說：『這也是可以做到的，希望聽聽其中的要領。』 於是風穴禪師升座說法，舉世尊（Shizun，對釋迦牟尼佛的尊稱）以青蓮般的眼睛顧視迦葉（Jiaye，釋迦牟尼佛的十大弟子之一）。正在這個時候，且說，世尊說了些什麼？如果說是『不說而說』，又埋沒了先聖。且說，世尊說了些什麼？』 禪師拂袖而退。風穴禪師擲下拄杖，回到方丈室。 侍者於是問：『念《法華經》（Fahua Jing，佛教經典）的時候，為什麼拂袖而去？』 風穴禪師說：『念《法華經》的人會意了。』 禪師後來與真園頭（Zhenyuantou，人名）一同侍立時，風穴禪師問：『如何是世尊不說之說？』 真園頭說：『鵓鳩在樹頭啼叫，意在麻田里。』 風穴禪師說：『你造了這麼多癡福，有什麼用？為什麼不體究言句的真意？』 禪師又問禪師。禪師說：『動容揚古道，不墮悄然機。』 風穴禪師回頭對真園頭說：『你為什麼不看看念《法華經》的人是如何下語的？』 於是聲名震動叢林。 禪師開示大眾說：『佛法付囑給國王大臣，有力量的檀越（Tan yue，施主），令燈燈相續不斷，直到今日。』 大眾，且說，續的是什麼？』 良久，禪師說：『必須是迦葉師兄才行。』 當時有僧人出來問：『靈山一會（Lingshan Yihui，釋迦牟尼佛在靈鷲山說法的大會），與今日有什麼不同？』 禪師說：『墮坑落塹。』 僧人說：『為什麼這樣說？』 禪師說：『瞎。』 問：『如何是和尚的家風？』 禪師說：『一言截斷千江口，萬仞峰前始得玄。』 問：『如何是佛法的大意？』 禪師說：『楚王城畔，汝水東流。』 禪師開示大眾說：『諸位上座，不得盲目地喝，胡亂地喝。我這裡尋常向你們說，賓客始終是賓客，主人始終是主人。賓客沒有兩個賓客，主人沒有兩個主人。若有兩個賓客兩個主人，只是兩個瞎漢。所以說，我若站立時，你須坐下；我若坐下時，你須站立。坐下就與你一同坐。』
【English Translation】 English version: A monk asked: 'What is the Way?' Fengxue (name of a person) said: 'Although I have been waiting for you for a long time, I am still worried that you are carrying this scripture and cannot let it go.' The master said: 'This is also possible. I would like to hear the key to it.' Then Fengxue Zen master ascended the seat to preach, citing Shizun (respectful title for Shakyamuni Buddha) looking at Kashyapa (one of the ten major disciples of Shakyamuni Buddha) with lotus-like eyes. At this moment, let's say, what did Shizun say? If it is said that 'speaking without speaking,' it would bury the former sages. Let's say, what did Shizun say?' The Zen master flicked his sleeves and retreated. Fengxue Zen master threw down his staff and returned to his abbot's room. The attendant then asked: 'When reciting the 'Lotus Sutra' (Fahua Jing, a Buddhist scripture), why did you flick your sleeves and leave?' Fengxue Zen master said: 'Those who recite the 'Lotus Sutra' understand.' Later, when the Zen master was standing with Zhenyuantou (name of a person), Fengxue Zen master asked: 'What is the unspoken speech of Shizun?' Zhenyuantou said: 'The turtledove cries on the treetop, its intention is in the hemp field.' Fengxue Zen master said: 'What is the use of you creating so much foolish fortune? Why don't you investigate the true meaning of the words?' The Zen master asked the Zen master again. The Zen master said: 'Moving the countenance and promoting the ancient Way, not falling into the silent machine.' Fengxue Zen master turned to Zhenyuantou and said: 'Why don't you see how those who recite the 'Lotus Sutra' use their words?' Then his reputation shook the forest. The Zen master instructed the assembly, saying: 'The Buddha-dharma is entrusted to kings, ministers, and powerful benefactors (Tan yue, donors), so that the lamps are passed on continuously until today.' Assembly, let's say, what is being continued?' After a long while, the Zen master said: 'It must be Brother Kashyapa who can do it.' At that time, a monk came out and asked: 'What is the difference between the assembly at Vulture Peak (Lingshan Yihui, the assembly where Shakyamuni Buddha preached at Vulture Peak) and today?' The Zen master said: 'Falling into a pit and a ditch.' The monk said: 'Why do you say that?' The Zen master said: 'Blind.' Asked: 'What is the family style of the abbot?' The Zen master said: 'One word cuts off the mouths of a thousand rivers, only in front of ten thousand-仞 peaks can one attain the profound.' Asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Beside the city of the King of Chu, the Ru River flows eastward.' The Zen master instructed the assembly, saying: 'All of you, do not blindly drink, do not recklessly drink. I often say to you here, a guest is always a guest, and a host is always a host. There are not two guests, and there are not two hosts. If there are two guests and two hosts, they are just two blind men. Therefore, it is said, if I stand, you must sit; if I sit, you must stand. If I sit, I will sit with you.'
。立則共你立。雖然如此。到這裡。急著眼始得。若也眼孔定動。則千里萬里。何故如此。如隔窗看馬騎相似。擬議則沒交涉。諸上座。既然於此留心。直須子細。不得掠虛好。他日異時。賺卻你在。諸人若也有事近前。無事珍重。
師問僧。恁么來者。是甚麼人。云問者是誰。師云。老僧。僧便喝。師云。向你道。是老僧。又惡發作么。僧又喝。師云。恰遇棒不在手。僧云。草賊大敗。師云。今日又似得便宜。又似落便宜。
僧問。菩薩未成佛時如何。師云。眾生。云成佛后如何。師云。眾生眾生。
僧問。魚鼓未鳴時如何。師云。看天不見天。云鳴后如何。師云。覷地不見地。
僧問。一毫未發時如何。師云。路逢穿耳客。云發后如何。師云。不用更遲疑。
僧問。萬機喪盡時如何。師云。死水不藏龍。云動轉后如何。師云。是碧眼胡僧笑默頭。
僧問。如何是佛。師云。新婦騎驢阿家牽。
問。二龍爭珠。誰是得者。師云。得者失。
汝州廣慧真禪師(凡二)
風穴問師。會昌沙汰時。護法善神。向甚麼處去。師云。常在阛阓中。要且無人見。風穴云。汝徹也。
妙喜云。汝道。風穴自徹也未。
僧問。如何是廣慧境。師云。小寺前頭資
【現代漢語翻譯】 現代漢語譯本：
站立時就與你一同站立。即便如此，到了這裡，也要趕緊睜大眼睛才行。如果眼珠稍微動一下，就會謬之千里。為什麼會這樣呢？就像隔著窗戶看人騎馬一樣，任何思量揣測都毫無關係。各位禪者，既然在此留心，就必須仔細，不可虛浮。將來某一天，會因此被矇騙。各位如果有什麼事就上前，沒事就珍重。
禪師問僧人：『這樣來的人，是什麼人？』僧人說：『問話的人是誰？』禪師說：『老僧。』僧人便喝了一聲。禪師說：『跟你說是老僧，又發什麼脾氣？』僧人又喝了一聲。禪師說：『恰好棒子不在手上。』僧人說：『草寇大敗。』禪師說：『今天又像是得了便宜，又像是吃了虧。』
僧人問：『菩薩（Bodhisattva，佛教中追求覺悟的修行者）未成佛時如何？』禪師說：『眾生。』說：『成佛后如何？』禪師說：『眾生眾生。』
僧人問：『魚鼓未鳴時如何？』禪師說：『看天不見天。』說：『鳴后如何？』禪師說：『看地不見地。』
僧人問：『一毫未發時如何？』禪師說：『路逢穿耳客。』說：『發后如何？』禪師說：『不用更遲疑。』
僧人問：『萬機喪盡時如何？』禪師說：『死水不藏龍。』說：『動轉后如何？』禪師說：『是碧眼胡僧笑默頭。』
僧人問：『如何是佛（Buddha，覺悟者）？』禪師說：『新婦騎驢阿家牽。』
問：『二龍爭珠，誰是得者？』禪師說：『得者失。』
汝州廣慧真禪師(凡二)
風穴問禪師：『會昌沙汰時，護法善神（Dharma protectors，佛教護法神）向什麼地方去了？』禪師說：『常在阛阓中，要緊的是沒有人看見。』風穴說：『你徹悟了。』
妙喜說：『你說，風穴自己徹悟了沒有？』
僧人問：『如何是廣慧境？』禪師說：『小寺前頭資』 English version:
When standing, I stand with you. Even so, when you get here, you must open your eyes wide quickly. If your eyes move even slightly, you'll be off by a thousand miles. Why is this so? It's like watching someone ride a horse through a window; any speculation is irrelevant. Monks, since you are mindful here, you must be careful and not be superficial. One day, you will be deceived because of it. If you have something to say, come forward; if not, take care.
The master asked a monk, 'What kind of person is it that comes like this?' The monk said, 'Who is asking?' The master said, 'An old monk.' The monk then shouted. The master said, 'I told you it's an old monk, why are you getting angry?' The monk shouted again. The master said, 'It just so happens that the stick is not in my hand.' The monk said, 'The bandit army is utterly defeated.' The master said, 'Today, it seems like you've gained an advantage, and it seems like you've suffered a loss.'
A monk asked, 'What is it like when a Bodhisattva (Bodhisattva, a being who seeks enlightenment) has not yet become a Buddha?' The master said, 'Sentient beings.' The monk asked, 'What is it like after becoming a Buddha?' The master said, 'Sentient beings, sentient beings.'
A monk asked, 'What is it like when the fish drum has not yet sounded?' The master said, 'Looking at the sky, you don't see the sky.' The monk asked, 'What is it like after it sounds?' The master said, 'Looking at the ground, you don't see the ground.'
A monk asked, 'What is it like when a single hair has not yet been raised?' The master said, 'Meeting a person with pierced ears on the road.' The monk asked, 'What is it like after it is raised?' The master said, 'No need to hesitate any longer.'
A monk asked, 'What is it like when all activities cease?' The master said, 'Dead water does not hide a dragon.' The monk asked, 'What is it like after movement?' The master said, 'It is the blue-eyed barbarian monk smiling silently.'
A monk asked, 'What is Buddha (Buddha, an enlightened being)?' The master said, 'The bride rides the donkey, and the father-in-law leads it.'
Asked, 'Two dragons fight for a pearl, who is the winner?' The master said, 'The winner loses.'
Chan Master Zhen of Guanghui in Ruzhou (two cases in total)
Fengxue asked the master, 'During the Huichang persecution, where did the Dharma protectors (Dharma protectors, deities who protect Buddhism) go?' The master said, 'They are always in the marketplace, but no one sees them.' Fengxue said, 'You are enlightened.'
Miaoxi said, 'Do you think Fengxue is enlightened himself?'
A monk asked, 'What is the realm of Guanghui?' The master said, 'The resources in front of the small temple.'
【English Translation】 English version:
When standing, I stand with you. Even so, when you get here, you must open your eyes wide quickly. If your eyes move even slightly, you'll be off by a thousand miles. Why is this so? It's like watching someone ride a horse through a window; any speculation is irrelevant. Monks, since you are mindful here, you must be careful and not be superficial. One day, you will be deceived because of it. If you have something to say, come forward; if not, take care.
The master asked a monk, 'What kind of person is it that comes like this?' The monk said, 'Who is asking?' The master said, 'An old monk.' The monk then shouted. The master said, 'I told you it's an old monk, why are you getting angry?' The monk shouted again. The master said, 'It just so happens that the stick is not in my hand.' The monk said, 'The bandit army is utterly defeated.' The master said, 'Today, it seems like you've gained an advantage, and it seems like you've suffered a loss.'
A monk asked, 'What is it like when a Bodhisattva (Bodhisattva, a being who seeks enlightenment) has not yet become a Buddha?' The master said, 'Sentient beings.' The monk asked, 'What is it like after becoming a Buddha?' The master said, 'Sentient beings, sentient beings.'
A monk asked, 'What is it like when the fish drum has not yet sounded?' The master said, 'Looking at the sky, you don't see the sky.' The monk asked, 'What is it like after it sounds?' The master said, 'Looking at the ground, you don't see the ground.'
A monk asked, 'What is it like when a single hair has not yet been raised?' The master said, 'Meeting a person with pierced ears on the road.' The monk asked, 'What is it like after it is raised?' The master said, 'No need to hesitate any longer.'
A monk asked, 'What is it like when all activities cease?' The master said, 'Dead water does not hide a dragon.' The monk asked, 'What is it like after movement?' The master said, 'It is the blue-eyed barbarian monk smiling silently.'
A monk asked, 'What is Buddha (Buddha, an enlightened being)?' The master said, 'The bride rides the donkey, and the father-in-law leads it.'
Asked, 'Two dragons fight for a pearl, who is the winner?' The master said, 'The winner loses.'
Chan Master Zhen of Guanghui in Ruzhou (two cases in total)
Fengxue asked the master, 'During the Huichang persecution, where did the Dharma protectors (Dharma protectors, deities who protect Buddhism) go?' The master said, 'They are always in the marketplace, but no one sees them.' Fengxue said, 'You are enlightened.'
Miaoxi said, 'Do you think Fengxue is enlightened himself?'
A monk asked, 'What is the realm of Guanghui?' The master said, 'The resources in front of the small temple.'
福后。云如何是和尚家風。師云。锨爬钁子。
南嶽下第十世
汝州首山省念禪師法嗣
汾陽善昭禪師(凡十一)
初謁首山。遇上堂。師出問。馬祖升堂。百丈卷席。意旨如何。山云。龍袖拂開全體現。師云。師意如何。山云。像王行處絕狐蹤。師于言下大悟。提起坐具云。萬古碧潭空界月。再三撈捷始應知。便作禮。
時葉縣省和尚。作首座。參退。問師。昭兄你適來見個甚麼道理。便恁么道。師云。正是善昭。放身捨命處。省便休。
示眾云。凡一句語。須具三玄門。每一玄門。須具三要路。有玄有要。有昭有用。或先照後用。或先用后照。或照用同時。或照用不同時。或先照後用。且要共你商量。或先用后照。也須是個人始得。或照用同時。你又作么生當抵。或照用不同時。你又作么生湊泊。
示眾云。汾陽門下。有西河師子。當門據坐。但有來者。即便咬殺。作何方便。入得汾陽門。見得汾陽人。若見得汾陽人。堪與佛祖為師。若見不得。儘是立地死漢。如今還有入得門底么。快須入取。免得辜負平生。不是龍門客。切忌遭點額。
示眾云。汾陽有三訣。衲僧難辨別。更擬問如何。拄杖驀頭掣。
時有僧問。如何是三訣。師便打。
示眾云
【現代漢語翻譯】 福后問道：『如何是和尚的家風？』 禪師說：『锨、爬、钁子。』（指農具，比喻禪宗的務實作風）
南嶽下第十世
汝州首山省念禪師的法嗣
汾陽善昭禪師(共十一則)
起初拜見首山禪師，正趕上首山禪師上堂說法。善昭禪師出來問道：『馬祖升堂，百丈卷席，意旨如何？』（馬祖指馬祖道一禪師，百丈指百丈懷海禪師，卷席指百丈禪師將坐席捲起，表示停止說法）首山禪師說：『龍袖拂開，全體顯現。』 善昭禪師問：『禪師您的意思是？』 首山禪師說：『象王行處，絕狐蹤。』 善昭禪師在言下大悟，提起坐具說：『萬古碧潭空界月，再三撈捷始應知。』（比喻真理如水中月，難以捉摸，需要反覆探求才能領悟）便行作禮。
當時葉縣省和尚擔任首座。參禪退下後，問善昭禪師：『昭兄，你剛才見到了什麼道理，便這樣說？』 善昭禪師說：『正是善昭放身捨命處，省和尚你便休想了。』
示眾說：『凡是一句話，必須具備三玄門；每一個玄門，必須具備三要路。有玄有要，有昭有用。或者先照後用，或者先用后照，或者照用同時，或者照用不同時。或者先照後用，且要和你們商量；或者先用后照，也必須是個人才行。或者照用同時，你又作么生當抵？或者照用不同時，你又作么生湊泊？』
示眾說：『汾陽門下，有西河師子，當門據坐，但有來者，即便咬殺。作何方便，入得汾陽門，見得汾陽人？若見得汾陽人，堪與佛祖為師；若見不得，儘是立地死漢。如今還有入得門底么？快須入取，免得辜負平生。不是龍門客，切忌遭點額。』
示眾說：『汾陽有三訣，衲僧難辨別。更擬問如何，拄杖驀頭掣。』（衲僧指僧人，驀頭掣指突然抽打）
當時有僧人問：『如何是三訣？』 禪師便打。
示眾說：
【English Translation】 Fuhou asked: 'What is the family style of the abbot?' The Master said: 'Hoes, rakes, and mattocks.' (referring to farming tools, metaphorically representing the pragmatic style of Zen Buddhism)
Tenth Generation under Nanyue
Dharma successor of Zen Master Shoushan Xingnian of Ruzhou
Zen Master Fenyang Shanzhao (Eleven in total)
Initially, he visited Shoushan. He encountered Shoushan giving a lecture. The Master came out and asked: 'Mazu ascends the hall, Baizhang rolls up the mat, what is the meaning?' (Mazu refers to Zen Master Mazu Daoyi, Baizhang refers to Baizhang Huaihai, rolling up the mat means Baizhang stops the lecture). Shoushan said: 'The dragon sleeve is brushed open, the whole body appears.' The Master asked: 'What is the Master's meaning?' Shoushan said: 'Where the elephant king walks, fox tracks are cut off.' The Master had a great enlightenment upon hearing these words, picked up his seat and said: 'The moon in the empty realm of the ancient green pool, only after repeatedly trying to scoop it up does one truly understand.' (metaphorically, truth is like the moon in the water, difficult to grasp, requiring repeated exploration to comprehend) Then he bowed.
At that time, the monk Yexian Xing was the head seat. After leaving the meditation session, he asked Master Zhao: 'Brother Zhao, what principle did you see just now that made you say that?' Master Zhao said: 'Precisely where Shanzhao gives up his body and life, Monk Xing, you can forget about it.'
Instructing the assembly, he said: 'Every sentence must possess three profound gates; each profound gate must possess three essential paths. There is the profound, there is the essential, there is the illuminating, and there is the useful. Either illuminate first and then use, or use first and then illuminate, or illuminate and use simultaneously, or illuminate and use at different times. Either illuminate first and then use, and I want to discuss it with you; or use first and then illuminate, it must be a person who is capable. Or illuminate and use simultaneously, how do you deal with it? Or illuminate and use at different times, how do you reconcile them?'
Instructing the assembly, he said: 'Under the gate of Fenyang, there is the lion of Xihe, sitting firmly at the gate. Whoever comes will be bitten to death. What method can be used to enter the gate of Fenyang and see the person of Fenyang? If you can see the person of Fenyang, you are worthy to be a teacher of the Buddhas and ancestors; if you cannot see him, you are all dead men standing. Is there anyone who can enter the gate now? Quickly enter, lest you waste your life. If you are not a guest of the Dragon Gate, beware of being marked on the forehead.'
Instructing the assembly, he said: 'Fenyang has three secrets, difficult for monks to distinguish. If you try to ask how, the staff will suddenly strike your head.' (Nassen refers to monks, suddenly striking the head refers to suddenly hitting)
At that time, a monk asked: 'What are the three secrets?' The Zen master then struck him.
Instructing the assembly, he said:
。若是按劍手。汾陽不奈何。還識得劍么。與你注破。寰中無當者。海內獨橫行。
示眾云。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢。空的俱徹。
作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真智。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。
又與甚麼人同得入。與誰同音吼。作么生同生殺。甚物同得失。阿那個同具足。是甚麼同遍普。何人同真智。孰能總同參。那個同大事。何物同一質。莫有點得出底么。點得出底。不恪慈悲。點不出底。未有參學眼在。切須辨取。要識是非。面目見在。
妙喜云。汾湯末後。若無個面目見在。一場敗闕。雖然如是。喪我兒孫。喝一喝。
示眾云。千說萬說。不如自見分明。當下超凡入聖。不被眾魔惑亂。喚作大事已辨。但有來者。到你面前。一個伎倆也用不得。所以趙州云。老僧只管看。這裡不是個擇法眼。釋尊喚作妙明真性。不假莊嚴。會取免得妄認緣塵。虛過時光。
示眾云。諸方老宿。事不獲已。東語西話。汝等諸人。謂合恁么地。廣陳
【現代漢語翻譯】 若是按劍手（精通劍術的人）。汾陽（汾陽善昭禪師）也奈何不了。還認得劍么。我為你點破。天下沒有能抵擋的人，國內可以獨自橫行。
開示大眾說，說法的人，必須具備十智同真（十種智慧與真理相同）。若不具備十智同真，邪正不辨，僧俗不分，不能做人天的眼目，決斷是非。如同鳥飛在空中卻折斷了翅膀，如同箭射向目標卻斷了弦。絃斷了所以射不中，翅膀折了所以不能飛。弦結實，翅膀牢固，空的都能徹悟。
怎麼是十智同真呢？為各位上座點出：一、同一質（本質相同），二、同大事（共同的大事），三、總同參（共同參悟），四、同真智（共同的真智），五、同遍普（共同的普遍性），六、同具足（共同的具足），七、同得失（共同的得失），八、同生殺（共同的生殺），九、同音吼（共同的獅子吼），十、同得入（共同的證入）。
又與什麼人共同證入？與誰共同獅子吼？怎樣共同生殺？什麼東西共同得失？哪個共同具足？是什麼共同普遍？何人共同真智？誰能共同參悟？哪個共同大事？什麼東西同一本質？莫有人能點得出來嗎？點得出來的，不夠慈悲。點不出來的，還沒有參學的眼光。一定要辨別清楚。要認識是非，面目就在眼前。
妙喜（大慧宗杲禪師）說，汾陽（汾陽善昭禪師）最後，如果沒有個面目在，就徹底失敗了。雖然如此，喪失我的兒孫。喝一喝。
開示大眾說，說千道萬，不如自己見得分明。當下超凡入聖，不被各種魔擾亂，叫做大事已辨。只要有人來，到你面前，任何伎倆都用不上。所以趙州（趙州從諗禪師）說，老僧只管看。這裡不是個擇法眼。釋尊（釋迦牟尼佛）叫做妙明真性，不假莊嚴。領會了就免得妄認緣塵，虛度時光。
開示大眾說，各方老宿，事不得已，東說西說。你們這些人，認為應該這樣，廣陳（廣泛陳述）
【English Translation】 If he is a swordsman (someone skilled in swordsmanship), even Fen-yang (Zen Master Shanshao of Fen-yang) can't do anything about it. Do you still recognize the sword? I'll point it out for you. There is no one in the world who can resist it, and he can roam freely within the country.
Instructing the assembly, he said: 'One who expounds the Dharma must possess the Ten Wisdoms that are identical to Truth. If one does not possess the Ten Wisdoms that are identical to Truth, one cannot distinguish between right and wrong, or between monks and laypeople, and cannot be the eyes and ears of humans and gods, or make judgments about right and wrong. It is like a bird flying in the sky with a broken wing, or an arrow shot at a target with a broken string. Because the string is broken, the arrow cannot hit the target. Because the wing is broken, the bird cannot fly. If the string is strong and the wing is firm, one can thoroughly understand emptiness.'
What are the Ten Wisdoms that are identical to Truth? I will point them out for you, the assembly: 1. Same Essence, 2. Same Great Matter, 3. Altogether Same Participation, 4. Same True Wisdom, 5. Same Universality, 6. Same Completeness, 7. Same Gain and Loss, 8. Same Birth and Death, 9. Same Lion's Roar, 10. Same Attainment.
With whom do we attain together? With whom do we roar like a lion together? How do we experience birth and death together? What things do we gain and lose together? What is complete together? What is universal together? Who shares the same true wisdom? Who can participate together? What is the same great matter? What has the same essence? Is there anyone who can point it out? Those who can point it out lack compassion. Those who cannot point it out do not yet have the eye of a student. You must discern clearly. If you want to know right and wrong, the face is right in front of you.
Miaoxi (Zen Master Dahui Zonggao) said, 'At the end of Fen-yang (Zen Master Shanshao of Fen-yang), if there is no face present, it is a complete failure. Even so, it is the loss of my children and grandchildren.' He gave a shout.
Instructing the assembly, he said: 'Saying a thousand things, saying ten thousand things, is not as good as seeing clearly for oneself. Transcend the ordinary and enter the sagehood in the present moment, and not be confused by the various demons. This is called having resolved the great matter. As long as someone comes to you, no tricks will work. Therefore, Zhao Zhou (Zen Master Zhaozhou Congshen) said, 'This old monk only watches.' This is not an eye for choosing the Dharma. Shakyamuni Buddha (Shijiamouni Fo) called it the wondrously bright true nature, which does not require adornment. Understanding this avoids falsely recognizing conditioned dust and wasting time.'
Instructing the assembly, he said: 'The old masters of various places, having no other choice, speak of the East and speak of the West. You people think that it should be like this, extensively presenting'
辭說。各競聚頭。不眠不睡。道我參尋。你擬向那裡參。古人云。向外作功夫。總是癡狂漢。快須信取。不用久立。
示眾云。倒卻須彌。涸竭大海。魚龍變化。禽鳥飛鳴。忙忙者。逼塞虛空。正當恁么時。佛出頭來。也貶向他方世界。且道。還有修行分也無。與我點出來看。有么有么。時有僧出。才作禮。師便打云。我早無端入荒草。你更來平地上掘坑。彼此相埋沒。作甚麼。道來道來。僧無語。
師拈拄杖。示眾云。識得拄杖子。行腳事畢。
云峰悅。舉罷。拈起拄杖云。這個是拄杖子。那個是行腳事。
復云。楖𣗖橫檐不顧人。直入千峰萬峰去 三角云。識得柱杖子。入地獄如箭射。
大溈喆舉罷。拈起拄杖云。這個是拄杖。那個是行腳事。直饒向這裡見得。于衲僧門下。只是個脫白沙彌。若也不識。且向三家村裡。東卜西卜。忽然卜著也不定 智海逸。舉汾陽三角語罷云。二老一出一入。半合半開。猶是干戈相待。山僧即不然。識得拄杖子。𦘕月冷光在。指云秋片移。
僧問。如何是學人著力處。師云。嘉州打大像。云如何是學人轉身處。師云。陜府灌鐵牛。云如何是學人親切處師云西河弄師子。
師云。若人會得此三句。已辨三要三玄。切須薦取。不是等閑。
【現代漢語翻譯】 現代漢語譯本： 辭說（辯論）。各自爭相聚在一起，不睡覺也不休息，說我正在參訪尋道。你打算向哪裡參訪？古人說，『向外用功夫，總是愚癡瘋狂的人。』趕快相信領悟，不用長久站立。
師父開示大眾說：『倒塌須彌山（Sumeru，佛教宇宙觀中的中心山），涸竭大海，魚龍變化，禽鳥飛鳴，忙忙碌碌的人，擁擠堵塞虛空。』正當這個時候，佛出面來，也要被貶到其他世界去。那麼，還有修行的份嗎？給我指出來看看。有嗎？有嗎？當時有個僧人出來，剛要作揖行禮，師父就打他說：『我早就無緣無故地進入荒草地，你更來在平地上挖坑，彼此互相埋沒，做什麼？』說來！說來！僧人無話可說。
師父拿起拄杖，向大眾開示說：『認識這拄杖子，行腳參訪的事情就完畢了。』
云峰悅禪師，舉完這段話，拿起拄杖說：『這個是拄杖子，那個是行腳事。』
又說：『楖𣗖（一種木名）橫在屋檐下，不理會人，直接進入千峰萬峰之中。』三角云禪師說：『認識拄杖子，下地獄像箭一樣快。』
大溈喆禪師舉完這段話，拿起拄杖說：『這個是拄杖，那個是行腳事。』即使你在這裡見解到了，在衲僧（指僧人）門下，也只是個剛脫去白衣的沙彌（śrāmaṇera，佛教出家男子）。如果還不認識，就到三家村裡，東卜西卜（占卜），或許偶然能卜中也不一定。』智海逸禪師，舉完汾陽三角禪師的話說：『二老一出一入，半合半開，還是干戈相待。我卻不是這樣，認識拄杖子，寒月的光輝就在眼前。』指著云說秋天的云片移動。
僧人問：『如何是學人著力處？』師父說：『嘉州（地名）打大像。』（指雕刻大佛像）問：『如何是學人轉身處？』師父說：『陜府（地名）灌鐵牛。』（指鑄造鐵牛）問：『如何是學人親切處？』師父說：『西河（地名）弄師子。』（指舞獅子）
師父說：『如果有人領會這三句話，就已經辨別了三要三玄（佛教禪宗的兩種重要概念）。一定要切實領悟，不是等閑之事。』
【English Translation】 English version: Discussions and debates. Each vying to gather together, not sleeping, not resting, saying, 'I am investigating and seeking the Way.' Where do you intend to investigate? The ancients said, 'To exert effort externally is always the act of a foolish and mad person.' Quickly believe and understand, no need to stand for long.
The master addressed the assembly, saying: 'Toppling Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), drying up the great ocean, fish and dragons transforming, birds flying and singing, the busy and bustling, crowding and blocking space.' Even at such a time, if the Buddha were to appear, he would also be banished to another world. Then, is there still a share in cultivation? Point it out for me to see. Is there? Is there? At that time, a monk came forward and was about to bow when the master struck him, saying, 'I have already entered the wilderness for no reason, and you come to dig a pit on level ground, burying each other. What are you doing?' Speak! Speak! The monk was speechless.
The master picked up his staff and addressed the assembly, saying: 'Recognizing this staff, the matter of pilgrimage is finished.'
Yunfeng Yue, after citing this, picked up his staff and said: 'This is the staff, that is the matter of pilgrimage.'
He further said: 'The Ziye (a type of wood) lies across the eaves, ignoring people, directly entering thousands and tens of thousands of peaks.' Triangular Cloud said: 'Recognizing the staff, entering hell is as fast as an arrow.'
Dawei Zhe, after citing this, picked up his staff and said: 'This is the staff, that is the matter of pilgrimage.' Even if you understand it here, among the monks, you are just a novice who has just shed his white robes (śrāmaṇera, a Buddhist novice). If you still don't recognize it, go to the village of three families and divine east and west, perhaps you might accidentally guess correctly.' Zhihai Yi, after citing the words of Fenyang Triangular Cloud, said: 'The two old men, one going out and one going in, half closed and half open, are still treating each other like enemies. I am not like that. Recognizing the staff, the cold moonlight is right before your eyes.' Pointing to the clouds, he said the autumn clouds are moving.
A monk asked: 'What is the place where a student exerts effort?' The master said: 'Jiazhou (place name) strikes the great statue.' (referring to carving a large Buddha statue) Asked: 'What is the place where a student turns around?' The master said: 'Shanfu (place name) pours iron into the iron ox.' (referring to casting an iron ox) Asked: 'What is the place where a student is intimate?' The master said: 'Xihe (place name) plays with the lion.' (referring to lion dance)
The master said: 'If one understands these three sentences, one has already distinguished the Three Essentials and Three Mysteries (two important concepts in Chan Buddhism). Be sure to truly understand, it is not a trivial matter.'
又與大眾頌出。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。
僧問。如何是接初機句。師云。汝是行腳僧。云如何是辨衲僧句。師云。西方日出卯。云如何是正令行句。師云千里持來呈舊面。云如何是定乾坤句。師云。北俱盧州長粳米。食者無貪亦無瞋。
師復云。將此四句語。驗天下衲僧。
大愚芝云。子細思量。將此四句語。被天下衲僧勘破。
僧問。如何是賓中賓。師云。合掌庵前問世尊。云如何是賓中主。師云。對面無儔侶。云如何是主中賓。師云。陳雲橫海上。拔劍攪龍門。云如何是主中主。師云。三頭六臂擎天地。忿怒那吒撲帝鐘。
僧問。心地未寧時如何。師云。誰亂你。云爭奈這個何。師云。自作自受。
問學人未悟時如何。師云。誰言未悟。云悟后如何。師云。莫詐明頭。
問如何是祖師西來意。師云。青絹扇子足風涼。
聯燈會要卷第十一 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十二
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十世
前汝州首山省念禪師法嗣
汝州葉縣歸省禪師(凡十二)
首山舉竹篦。問師云
【現代漢語翻譯】 現代漢語譯本
又與大眾一起吟誦：『三玄三要事難分，得意忘言道易親，一句明明該萬象，重陽九日菊花新。』 僧人問：『如何是接引初學者的語句？』 禪師說：『你是行腳僧。』 僧人問：『如何是辨別真衲僧（nà sēng，指有道行的僧人）的語句？』 禪師說：『西方日出卯。』 僧人問：『如何是正令施行的語句？』 禪師說：『千里持來呈舊面。』 僧人問：『如何是安定乾坤的語句？』 禪師說：『北俱盧州（běi jù lú zhōu，佛教傳說中的四大部洲之一）長粳米，食者無貪亦無瞋。』 禪師又說：『將這四句語，驗證天下的衲僧。』 大愚芝（dà yú zhī，人名，禪師）說：『仔細思量，將這四句語，被天下衲僧勘破。』 僧人問：『如何是賓中賓？』 禪師說：『合掌庵前問世尊（shì zūn，對佛的尊稱）。』 僧人問：『如何是賓中主？』 禪師說：『對面無儔侶。』 僧人問：『如何是主中賓？』 禪師說：『陳雲橫海上，拔劍攪龍門。』 僧人問：『如何是主中主？』 禪師說：『三頭六臂擎天地，忿怒那吒（nà zhā，佛教護法神）撲帝鐘。』 僧人問：『心地未寧靜時如何？』 禪師說：『誰亂你？』 僧人問：『爭奈這個何？』 禪師說：『自作自受。』 問：『學人未悟時如何？』 禪師說：『誰言未悟？』 僧人問：『悟后如何？』 禪師說：『莫詐明頭。』 問：『如何是祖師西來意？』 禪師說：『青絹扇子足風涼。』 《聯燈會要》卷第十一 卍新續藏第 79 冊 No. 1557 《聯燈會要》 《聯燈會要》卷第十二 住泉州崇福禪寺嗣祖比丘 悟明 輯 南嶽下第十世 前汝州首山省念禪師法嗣 汝州葉縣歸省禪師 (凡十二) 首山舉竹篦（zhú bī，竹製的刮子或篦子），問禪師說：
【English Translation】 English version
Again, he recited with the assembly: 'The three mysteries and three essentials are difficult to distinguish; when understanding is attained and words are forgotten, the Way is easily approached; one sentence clearly encompasses all phenomena; on the Double Ninth Festival, the chrysanthemums are fresh.' A monk asked: 'What is the phrase to receive beginners?' The Master said: 'You are a traveling monk.' The monk asked: 'What is the phrase to discern a true monastic (nà sēng, referring to a monk with profound practice)?' The Master said: 'The sun rises in the west at mao (卯, the fourth of the twelve Earthly Branches, corresponding to 5-7 am).' The monk asked: 'What is the phrase for the implementation of the correct decree?' The Master said: 'Brought from a thousand miles to present the old face.' The monk asked: 'What is the phrase to stabilize the universe?' The Master said: 'In Uttarakuru (běi jù lú zhōu, one of the four continents in Buddhist cosmology), there is long japonica rice; those who eat it have neither greed nor anger.' The Master further said: 'Use these four phrases to test the monastics of the world.' Da Yu Zhi (dà yú zhī, a person's name, a Chan master) said: 'Think carefully, these four phrases will be seen through by the monastics of the world.' A monk asked: 'What is guest within guest?' The Master said: 'In front of the hermitage, with palms together, ask the World-Honored One (shì zūn, a respectful term for the Buddha).' The monk asked: 'What is host within guest?' The Master said: 'Facing each other, there are no companions.' The monk asked: 'What is guest within host?' The Master said: 'Chen clouds lie across the sea, drawing a sword to stir the Dragon Gate.' The monk asked: 'What is host within host?' The Master said: 'Three heads and six arms support heaven and earth; the wrathful Nata (nà zhā, a Buddhist protector deity) strikes the imperial bell.' A monk asked: 'What is it like when the mind is not at peace?' The Master said: 'Who is disturbing you?' The monk asked: 'What to do with this?' The Master said: 'You make it, you take it.' Asked: 'What is it like when a student is not enlightened?' The Master said: 'Who says you are not enlightened?' The monk asked: 'What is it like after enlightenment?' The Master said: 'Don't feign understanding.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'A blue silk fan provides ample coolness.' 'Comprehensive Record of the Transmission of the Lamp, Volume 11' 'Supplement to the Buddhist Canon, Volume 79, No. 1557, Comprehensive Record of the Transmission of the Lamp' 'Comprehensive Record of the Transmission of the Lamp, Volume 12' Compiled by Wu Ming, a Bhiksu (Buddhist monk) of Chongfu Chan Monastery in Quanzhou, a successor of the ancestral lineage Tenth Generation under Nanyue Successor of the Dharma of Chan Master Xingnian of Shou Shan in Ruzhou Chan Master Guisheng of Yexian in Ruzhou (Total of Twelve) Shoushan raised a bamboo whisk (zhú bī, a bamboo scraper or whisk) and asked the Master:
。喚作竹篦即觸。不喚作竹篦即背。合喚作甚麼即得。師于言下大悟。遂掣竹篦。拗作兩截。擲于階下卻云。是甚麼。首山云。瞎。師便作禮。
妙喜頌云。背觸非遮護。明明直舉揚。吹毛雖不動。遍地是刀槍。
示眾云。夫行腳禪流。直須著忖參學。須具參學眼。見地須得見地句。方始有相親分。始得不被諸境惑。亦不落於惡道。畢竟如何委悉。有時意到句不到。如盲摸象。各說異端。有時句到意不到。妄認前塵。分別影事。有時意句俱到。打破乾坤界。光明照十方。有時意句俱不到。無目之人縱橫走。忽然不覺落深坑。
示眾云。宗師血脈。或凡或聖。龍樹馬鳴。天堂地獄。鑊湯爐炭。牛頭獄卒。森羅萬象。日月星辰。他方此界。有情無情。以手。畫一畫云。俱入此宗。此宗門中。亦能殺人。亦能活人。殺人須是殺人刀。活人須是活人句。作么生是殺人刀。活人句。道得底出來。對眾道看。若道不得。即辜負平生。
示眾云。達磨西來。為傳東土。直指人心。見性成佛。獨摽萬象。物外宣揚。悟之者。纖毫不隔。迷之者。背覺合塵。中下之機。也須子細。莫虛過時光。各各有之。況以西來的意。教外別傳。道契一言。縱橫自在。打破髑髏。揭卻腦蓋。豈不慶快。
師問僧。日暮投
【現代漢語翻譯】 現代漢語譯本：如果稱它為竹篦（zhú bì，竹製的用具），就觸犯了真理；如果不稱它為竹篦，就違背了真理。那麼，應該怎麼稱呼才能領悟呢？這位禪師在言語之下大徹大悟，於是拿起竹篦，把它拗成兩截，扔在臺階下，然後問道：『這是什麼？』首山（Shǒushān，禪師名號）說：『瞎！』這位禪師便行禮致謝。
妙喜（Miàoxǐ，禪師名號）的頌詞說：『違背和觸犯都不是真正的遮護，而是明明地直接揭示和宣揚。吹毛劍雖然不動，但遍地都是刀槍。』
開示大眾說：『參禪的行腳僧，必須著力參詳學習。必須具備參學的眼光，見解必須達到見地的境界，這樣才能有親近的緣分，才能不被各種境象迷惑，也不會墮入惡道。』 到底如何才能詳細瞭解呢？『有時意到了，但言語表達不到，就像盲人摸象，各自說著不同的片面之詞。有時言語表達到了，但意境沒有到，就妄自認取眼前的塵境，分別那些虛幻的影子。有時意境和言語都到了，就能打破天地乾坤的界限，光明照耀十方。有時意境和言語都不到，就像沒有眼睛的人到處亂走，忽然不覺地掉入深坑。』
開示大眾說：『宗師的血脈，或者凡俗或者聖潔。龍樹（Lóngshù，菩薩名號）馬鳴（Mǎmíng，菩薩名號），天堂地獄，鑊湯爐炭，牛頭獄卒，森羅萬象，日月星辰，他方此界，有情無情。』用手畫了一下說：『都進入了這個宗門。這個宗門中，既能殺人，也能活人。殺人必須是殺人的刀，活人必須是活人的語句。』 怎麼是殺人的刀，活人的語句？說得出來的，當著大眾說出來看看。如果說不出來，就辜負了平生。
開示大眾說：『達磨（Dámó，菩提達摩）西來，爲了傳法到東土，直指人心，見性成佛，獨特地標舉萬象，在事物之外宣揚真理。』 領悟的人，一絲一毫也不隔閡；迷惑的人，背離覺悟而與塵俗相合。中等和下等根機的人，也必須仔細用心，不要虛度時光。各人本來就具有，何況是西來的意旨，教外別傳，道與言語相契合，縱橫自在，打破頭顱，揭開腦蓋，豈不是非常慶幸快樂？
禪師問僧人：『日暮時投'
【English Translation】 English version: 'If you call it a bamboo whisk (zhú bì, a bamboo utensil), you touch upon it. If you don't call it a bamboo whisk, you turn your back on it. What should you call it to understand?' The master had a great awakening upon hearing these words. Thereupon, he took the bamboo whisk, broke it into two pieces, and threw it down the steps, then asked, 'What is this?' Shoushan (Shǒushān, a Zen master's name) said, 'Blind!' The master then bowed in gratitude.
Miaoxi's (Miàoxǐ, a Zen master's name) verse says: 'Turning the back and touching are not true protection, but clearly and directly reveal and proclaim. Though the hair-splitting sword does not move, the ground is full of knives and spears.'
Instructing the assembly, he said: 'Zen monks who travel must diligently study and contemplate. They must possess the eye of study, and their understanding must reach the realm of insight, so that they may have the affinity to be close, and not be deluded by various circumstances, nor fall into evil paths.' How can one know this in detail? 'Sometimes the meaning arrives, but the words do not, like blind men touching an elephant, each speaking of different aspects. Sometimes the words arrive, but the meaning does not, falsely recognizing the dust before them, distinguishing illusory shadows. Sometimes both meaning and words arrive, breaking the boundaries of heaven and earth, and light shines in all directions. Sometimes neither meaning nor words arrive, like a blind man running around, suddenly falling into a deep pit without realizing it.'
Instructing the assembly, he said: 'The lineage of the Zen masters, whether ordinary or saintly, Nagarjuna (Lóngshù, a Bodhisattva's name) and Asvaghosa (Mǎmíng, a Bodhisattva's name), heaven and hell, cauldrons and charcoal furnaces, ox-headed jailers, myriad phenomena, sun, moon, and stars, this world and other realms, sentient and non-sentient beings.' He drew a line with his hand and said, 'All enter this school. Within this school, one can both kill and give life. Killing must be with the killing sword, and giving life must be with the life-giving phrase.' What is the killing sword? What is the life-giving phrase? If you can say it, come forward and say it to the assembly. If you cannot say it, you will have wasted your life.
Instructing the assembly, he said: 'Bodhidharma (Dámó, Bodhidharma) came from the West to transmit the Dharma to the East, directly pointing to the human mind, seeing one's nature and becoming a Buddha, uniquely highlighting all phenomena, proclaiming the truth beyond things.' Those who awaken are not separated by a hair's breadth; those who are deluded turn their backs on enlightenment and unite with the dust. Those of medium and lower capacity must also be careful and not waste time. Each person inherently possesses it, especially the meaning of the coming from the West, a special transmission outside the teachings, the Way coinciding with words, freely and unhindered, breaking the skull, uncovering the brain, wouldn't that be joyful and happy?
The master asked a monk: 'Where do you go when the sun sets?'
林。朝離何處。云某甲不僧學禪。師云。生身入地獄。
明教寬代云。鑰匙在和尚手裡。
師問僧。近離甚麼處。僧云。襄州。師拽童子。打一摑。便喝出。
師看病僧。僧問。四大本空。病從何來。師云。從上座問處來。其僧喘氣云。不問后如何。師云。撤手臥長空。其僧云。㖿㖿。即便告終。
僧問。已事未明。以何為驗。師云。鬧市裡打靜槌。云意旨如何。師云。日午點金燈。
問。大闡提人來。師還相為也無。師云。法久成弊。云慈悲何在。師云。年老成魔。
問。寶劍未出匣時如何。師云。劈口著。云出匣后如何。師云。拈卻牙齒。
問。如何是塵中獨露身。師云。塞北千人帳。江南萬斛舡。云恁么則非塵也。師云。學語之流。一札萬行。
問。諸餘即不問。如何是今日施設。師云。有你瞎驢漢在。云與么則打鼓弄琵琶去也。師云。捺胃放屁聲。
襄州石門慈照聰禪師(凡十四)
師在首山。因廣慧璉。問首山。學人親到寶山。空手回時如何。山云。家家門前火把子。師聞之。言下大悟。作頌云。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。首山然之。
示眾云。上上之機。人法俱遣。中下之機。但除其問。猶有法在。下下
【現代漢語翻譯】 林。朝離何處？云某甲不僧學禪。師云：『生身入地獄。』 （譯：林。早上從哪裡來？（有人）說某甲不當和尚卻學禪。禪師說：『活著就墮入地獄。』） 明教寬代云：『鑰匙在和尚手裡。』 （譯：明教寬禪師說：『解決問題的關鍵在於和尚自己。』） 師問僧：『近離甚麼處？』僧云：『襄州。』師拽童子，打一摑，便喝出。 （譯：禪師問僧人：『你最近從哪裡來？』僧人說：『襄州。』禪師拉過一個童子，打了他一巴掌，然後大聲喝斥僧人出去。） 師看病僧。僧問：『四大本空（四大：地、水、火、風，佛教認為構成物質世界的四種基本元素。本空：其本質是空無的），病從何來？』師云：『從上座問處來。』其僧喘氣云：『不問后如何？』師云：『撤手臥長空。』其僧云：『㖿㖿。』即便告終。 （譯：禪師去看望生病的僧人。僧人問：『地、水、火、風四大皆空，病從何處而來？』禪師說：『從你問這個問題的地方來。』那僧人喘著氣說：『不問以後會怎麼樣，又該如何？』禪師說：『放開一切，安臥于廣闊的天空。』那僧人說：『㖿㖿。』隨即去世。） 僧問：『已事未明，以何為驗？』師云：『鬧市裡打靜槌。』云：『意旨如何？』師云：『日午點金燈。』 （譯：僧人問：『如果對已經發生的事情還不明白，用什麼來驗證呢？』禪師說：『在喧鬧的集市裡敲打靜音的槌子。』（僧人）問：『這是什麼意思？』禪師說：『正午時分點燃金燈。』） 問：『大闡提人（闡提：斷善根的人，即沒有成佛可能性的人）來，師還相為也無？』師云：『法久成弊。』云：『慈悲何在？』師云：『年老成魔。』 （譯：問：『如果斷絕善根的人來了，禪師您還會幫助他嗎？』禪師說：『佛法流傳久了就會產生弊端。』（那人）問：『慈悲在哪裡？』禪師說：『年紀大了就會變成魔。』） 問：『寶劍未出匣時如何？』師云：『劈口著。』云：『出匣后如何？』師云：『拈卻牙齒。』 （譯：問：『寶劍未出劍鞘時怎麼樣？』禪師說：『（直接）劈向你的嘴。』（那人）問：『出鞘后怎麼樣？』禪師說：『拔掉你的牙齒。』） 問：『如何是塵中獨露身？』師云：『塞北千人帳，江南萬斛舡。』云：『恁么則非塵也。』師云：『學語之流，一札萬行。』 （譯：問：『什麼是身處塵世卻能獨顯真我？』禪師說：『塞北有容納千人的帳篷，江南有裝載萬斛糧食的船。』（那人）問：『這樣說就不是在塵世中了。』禪師說：『你這種只會學舌的人，只會死記硬背，卻不理解真意。』） 問：『諸餘即不問，如何是今日施設？』師云：『有你瞎驢漢在。』云：『與么則打鼓弄琵琶去也。』師云：『捺胃放屁聲。』 （譯：問：『其他問題暫且不問，今天應該如何行事？』禪師說：『有你這個瞎驢漢在這裡。』（那人）問：『這樣說我就去敲鼓彈琵琶了。』禪師說：『（你那）是壓著肚子放屁的聲音。』） 襄州石門慈照聰禪師(凡十四) （譯：襄州石門慈照聰禪師（共十四則）） 師在首山。因廣慧璉，問首山：『學人親到寶山，空手回時如何？』山云：『家家門前火把子。』師聞之，言下大悟。作頌云：『我今二十七，訪道曾尋覓。今朝喜得逢，要且不相識。』首山然之。 （譯：慈照聰禪師在首山時，廣慧璉問首山禪師：『學人親自到了寶山，卻空手而歸，這是為什麼？』首山禪師說：『每家每戶門前都有火把。』慈照聰禪師聽了這話，立刻大徹大悟。作偈頌說：『我今年二十七，爲了求道四處尋覓。今天很高興遇到了（真理），但卻（發現它）原本就與我不相識。』首山禪師認可了他的領悟。） 示眾云：『上上之機，人法俱遣。中下之機，但除其問，猶有法在。下下』 （譯：慈照聰禪師向大眾開示說：『對於上上根機的人，人和法都要放下。對於中下根機的人，只要去除他的疑問，仍然有法存在。下下』）
【English Translation】 Lin. Where did you leave this morning? Someone said that a certain person is not a monk but studies Zen. The master said, 'Born into hell.' (Translation: Lin. Where did you come from this morning? Someone said that a certain person doesn't act like a monk but studies Zen. The Zen master said, 'Being born is entering hell.') Mingjiao Kuan said, 'The key is in the hands of the monk.' (Translation: Zen Master Mingjiao Kuan said, 'The key to solving the problem lies with the monk himself.') The master asked a monk, 'Where did you recently leave?' The monk said, 'Xiangzhou.' The master grabbed a boy, slapped him, and then shouted at the monk to leave. (Translation: The Zen master asked a monk, 'Where did you come from recently?' The monk said, 'Xiangzhou.' The Zen master grabbed a boy, slapped him, and then loudly ordered the monk to leave.) The master visited a sick monk. The monk asked, 'The four elements are fundamentally empty (四大: earth, water, fire, and wind, the four basic elements that constitute the material world in Buddhism. 本空: their essence is emptiness), where does illness come from?' The master said, 'It comes from where you ask the question.' The monk gasped and said, 'If I don't ask, what will happen afterward?' The master said, 'Release everything and lie down in the vast sky.' The monk said, 'Ah, ah.' And then he passed away. (Translation: The Zen master visited a sick monk. The monk asked, 'The four great elements of earth, water, fire, and wind are all empty, where does illness come from?' The Zen master said, 'It comes from where you ask this question.' The monk gasped and said, 'If I don't ask what will happen afterward, what should I do?' The Zen master said, 'Let go of everything and lie down in the vast sky.' The monk said, 'Ah, ah.' And then he passed away.) The monk asked, 'If the matter is not yet clear, what should be used to verify it?' The master said, 'Strike a silent mallet in a noisy market.' (The monk) asked, 'What is the meaning of this?' The master said, 'Light a golden lamp at noon.' (Translation: The monk asked, 'If the matter that has already happened is not yet clear, what should be used to verify it?' The Zen master said, 'Strike a silent mallet in a noisy market.' (The monk) asked, 'What is the meaning of this?' The Zen master said, 'Light a golden lamp at noon.') Asked, 'If a Icchantika (闡提: a person who has severed their roots of goodness, i.e., someone who has no possibility of becoming a Buddha) comes, will the master still help him?' The master said, 'The Dharma becomes corrupt after a long time.' (The person) asked, 'Where is compassion?' The master said, 'Growing old turns into a demon.' (Translation: Asked, 'If a person who has severed their roots of goodness comes, will you still help him?' The Zen master said, 'The Dharma becomes corrupt after a long time.' (The person) asked, 'Where is compassion?' The Zen master said, 'Growing old turns into a demon.') Asked, 'What is it like when the precious sword is not yet out of its sheath?' The master said, 'Strike the mouth.' (The person) asked, 'What is it like after it is out of its sheath?' The master said, 'Take away the teeth.' (Translation: Asked, 'What is it like when the precious sword is not yet out of its sheath?' The Zen master said, 'Strike your mouth (directly).' (The person) asked, 'What is it like after it is out of its sheath?' The Zen master said, 'Pull out your teeth.') Asked, 'What is the body that is uniquely revealed in the dust?' The master said, 'A thousand-person tent in the north of the border, a ten-thousand-bushel boat in the south of the Yangtze River.' (The person) asked, 'Then it is not in the dust.' The master said, 'You are just a parrot, reciting thousands of lines from a script.' (Translation: Asked, 'What is the body that is uniquely revealed in the dust?' The Zen master said, 'There is a tent that can accommodate a thousand people in the north of the border, and a boat carrying ten thousand bushels of grain in the south of the Yangtze River.' (The person) asked, 'Then it is not in the dust.' The Zen master said, 'You are just a parrot, only memorizing and reciting, but not understanding the true meaning.') Asked, 'I won't ask about other things, what is today's arrangement?' The master said, 'You blind donkey are here.' (The person) asked, 'Then I will go play the drums and pipa.' The master said, 'The sound of farting with a suppressed stomach.' (Translation: Asked, 'I won't ask about other things, what should be done today?' The Zen master said, 'You blind donkey are here.' (The person) asked, 'Then I will go play the drums and pipa.' The Zen master said, 'That's the sound of farting with a suppressed stomach.') Zen Master Cizhao Cong of Shimen in Xiangzhou (Total of fourteen) (Translation: Zen Master Cizhao Cong of Shimen in Xiangzhou (Total of fourteen)) The master was at Shoushan. Because Guanghui Lian asked Shoushan, 'When a student personally arrives at the treasure mountain but returns empty-handed, what is it like?' Shoushan said, 'Every family has a torch in front of their door.' The master heard this and immediately had a great enlightenment. He composed a verse saying, 'I am now twenty-seven, I have sought the Way. Today I am happy to meet it, but I do not recognize it.' Shoushan approved of it. (Translation: When Zen Master Cizhao Cong was at Shoushan, Guanghui Lian asked Zen Master Shoushan, 'When a student personally arrives at the treasure mountain but returns empty-handed, what is it like?' Zen Master Shoushan said, 'Every family has a torch in front of their door.' Zen Master Cizhao Cong heard this and immediately had a great enlightenment. He composed a verse saying, 'I am now twenty-seven, I have sought the Way everywhere. Today I am happy to meet (the truth), but (find that) it was originally unfamiliar to me.' Zen Master Shoushan approved of his enlightenment.) He said to the assembly, 'For those of the highest capacity, both person and Dharma are discarded. For those of middle and lower capacity, only remove their questions, and there is still Dharma. Lower'
之機。據問而行。若是出格道人。全體作用。諸上座。儘是出格道人。老僧爭敢作用。
示眾云。十五日已前。諸佛生。十五日已后。諸佛滅。十五日已前諸佛生。你不得離我這裡。若離我這裡。我有鉤子。鉤你。十五日已后諸佛滅。你不得住我這裡。若住我這裡。我有錐子。錐你。且道。正當十五日。用鉤即是。用錐即是。
遂有頌云。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。
示眾云。問答須教起倒全。龍頭蛇尾自欺謾如王秉劍由王意。似鏡當臺要絕觀。開口已經千萬里。低頭思慮萬重關。指人若也無正眼。何啻前程作野干。
示眾云。鐘鼓才罷。賓主已分。大眾齊來。照用俱了。恁么會得。繼紹古人。若會不得。實為苦屈。莫有會得底么。出來對眾證據。
示眾云。第一句道得。石里迸出。第二句道得。挨拶將來。第三句道得。自救不了。
示眾。舉風穴云。五白貓兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外生。
師云。作么生是許外生底句。良久云。莫錯舉。
示眾云。擬心即差。動念即乖。不擬不動。正在死水裡作活計。作么生是衲僧轉身處。只如古人恁么道。還有為人處也無。若言為人。依言縛殺。若言不為人。意在甚
【現代漢語翻譯】 現代漢語譯本： 趁著這個機會，根據提問而行動。如果是超出常規的修行人，就應該發揮全部的作用。各位上座（指在寺院中資格較老的僧人）。你們都是超出常規的修行人，我這個老和尚怎麼敢不發揮作用呢？ 開示大眾說：『十五日之前，諸佛（Buddha，覺悟者）誕生；十五日之後，諸佛涅槃（Nirvana，寂滅）。十五日之前諸佛誕生，你們不能離開我這裡，如果離開我這裡，我有鉤子鉤住你們。十五日之後諸佛涅槃，你們不能住在我這裡，如果住在我這裡，我有錐子錐你們。』那麼，正在十五日這一天，是用鉤子好呢，還是用錐子好呢？』 於是作了一首偈頌說：『正在十五日，鉤子和錐子一時都停止使用。如果還想問怎麼樣，回頭一看太陽又出來了。』 開示大眾說：『問答必須做到起承轉合完整，虎頭蛇尾是自欺欺人。如同君王秉持寶劍，一切由君王的心意決定；又像鏡子擺在臺上，要做到絕對的觀照。一開口就已經相隔千萬里，低頭思慮又有萬重關卡。如果指點他人沒有正眼，那和變成野獸有什麼區別呢？』 開示大眾說：『鐘聲和鼓聲剛剛停止，賓主（指師父和弟子）的身份已經分明。大眾一起來，觀照和作用都已經完畢。如果這樣領會了，就能繼承古人的道統。如果不能領會，實在是太委屈了。有沒有領會的人呢？出來當衆證明一下。』 開示大眾說：『第一句說得好，就像從石頭裡迸出來一樣。第二句說得好，就像互相打招呼一樣。第三句說得好，就像自身都難保一樣。』 開示大眾：引用風穴（禪師名號）的話說：『五隻白貓爪子和牙齒都很厲害，養在堂上，蟲子都不敢靠近。分明是教你上樹安身的方法，千萬不要把遺言隨便告訴外人。』 師父說：『怎麼樣才是隨便告訴外人的那句話呢？』停頓了很久說：『不要錯舉例子。』 開示大眾說：『如果用心去思量就錯了，如果動念頭就偏離了。不思量不動念，就像在死水裡做活計一樣。怎麼樣才是修行人轉身的地方呢？就像古人這樣說，還有為人處世的道理嗎？如果說有為人處世的道理，就會被言語束縛。如果說沒有為人處世的道理，那麼意圖在哪裡呢？』
【English Translation】 English version: Taking this opportunity, act according to the questions asked. If you are an unconventional practitioner, you should exert your full potential. All of you senior monks (referring to monks with seniority in the monastery), you are all unconventional practitioners. How dare I, this old monk, not exert my potential? He addressed the assembly, saying: 'Before the fifteenth day, all Buddhas (enlightened beings) are born; after the fifteenth day, all Buddhas enter Nirvana (extinction). Before the fifteenth day, when Buddhas are born, you must not leave this place. If you leave this place, I have hooks to catch you. After the fifteenth day, when Buddhas enter Nirvana, you must not stay here. If you stay here, I have awls to prick you.' So, on the very fifteenth day, is it better to use hooks or awls?' Then he composed a verse, saying: 'On the very fifteenth day, both hooks and awls are put to rest. If you still want to ask how, look back and the sun rises again.' He addressed the assembly, saying: 'Question and answer must be complete from beginning to end; a tiger's head and a snake's tail is self-deception. It is like a king wielding a sword, everything is determined by the king's will; it is like a mirror placed on a stand, one must achieve absolute observation. Once you open your mouth, you are already separated by tens of thousands of miles; when you lower your head to contemplate, there are tens of thousands of barriers. If you point out others without the right eye, what difference is there from becoming a wild beast?' He addressed the assembly, saying: 'As soon as the bell and drum cease, the roles of guest and host (referring to teacher and disciple) are already distinct. When the assembly comes together, observation and function are both complete. If you understand in this way, you can inherit the tradition of the ancients. If you cannot understand, it is truly a great injustice. Is there anyone who understands? Come out and prove it before the assembly.' He addressed the assembly, saying: 'The first line is well said, like bursting forth from a stone. The second line is well said, like greeting each other. The third line is well said, like being unable to save oneself.' He addressed the assembly, quoting Fengxue (a Zen master's name), saying: 'Five white cats with fierce claws and teeth, kept in the hall, no insects dare to approach. Clearly, it teaches you the method of climbing a tree to secure yourself, but be sure not to casually tell outsiders the dying words.' The master said: 'What is the line about casually telling outsiders?' He paused for a long time and said: 'Don't give the wrong example.' He addressed the assembly, saying: 'If you use your mind to think, you are wrong; if you have thoughts, you deviate. Without thinking or having thoughts, it is like making a living in dead water. What is the turning point for a practitioner? Just like the ancients said, is there still a principle of dealing with people? If you say there is a principle of dealing with people, you will be bound by words. If you say there is no principle of dealing with people, then where is the intention?'
么處所以道。涅槃心易曉。差別智難明。
示眾云。寶花王座。獨有慈尊。旃檀林中。別無異黨。狐非師子類。燈非日月明。知有者。已暢平生。未知有者。直須子細。
師問直歲。清涼堰從你堰。忽遇洪水滔天時。堰得么。歲云。在里頭。師云。與誰同伴。歲無語。
請師代。師云。透過新羅。歲卻問。忽遇洪水滔天時。堰得么。師云。上拄天下拄地。歲云。若遇劫火洞然時。又作么生。師云。橫出豎沒。
僧入室問。正恁么時。還有師也無。師云。燈明連夜照。甚處不分明。云畢竟事如何。師云。來日是寒食。
僧問。古人急水灘頭毛毬子。意旨如何。師云。云開日朗。云急水灘頭連底石。意旨如何。師云。屋破見青天。云意旨如何。師云。通上徹下。
僧問。日往月來遷。不覺年衰老。還有不老者么。師云。有。云如何是不老者。師云。虬龍筋力高聲叫。晚后精靈轉更多。
云如何是學人深深處。師云。烏龜水裡深藏六。云未審其中事如何。雲路上行人莫與知。
僧問。摩騰入漢。已涉繁辭。達磨西來。請師直指。師云。冬不寒臘后看。
問五目莫睹其容。二聽莫聞其響。落聲色即是。不落聲色即是。師云。問從何來。
問瞻之在前。忽然在後
【現代漢語翻譯】 現代漢語譯本 『么處所以道（什麼地方是道的所在）。涅槃心易曉（涅槃之心容易理解），差別智難明（但分別智慧難以明白）。』
『示眾云（開示大眾說）：寶花王座（珍寶蓮花寶座），獨有慈尊（唯有慈悲的佛陀）。旃檀林中（旃檀樹林中），別無異黨（沒有其他的黨羽）。狐非師子類（狐貍不是獅子的同類），燈非日月明（燈的光亮不能與日月相比）。知有者（知道這些道理的人），已暢平生（已經暢快地度過一生）。未知有者（不知道這些道理的人），直須子細（必須仔細地探究）。』
師問直歲（禪師問當值的僧人）：『清涼堰（清涼水壩）從你堰（由你負責看管），忽遇洪水滔天時（如果遇到洪水氾濫的時候），堰得么（水壩能擋住嗎）？』歲云（僧人說）：『在里頭（在水壩裡面）。』師云（禪師說）：『與誰同伴（和誰在一起）？』歲無語（僧人無言以對）。
請師代（請禪師代替回答）。師云（禪師說）：『透過新羅（穿過新羅國）。』歲卻問（僧人反問）：『忽遇洪水滔天時（如果遇到洪水氾濫的時候），堰得么（水壩能擋住嗎）？』師云（禪師說）：『上拄天下拄地（上能支撐天，下能支撐地）。』歲云（僧人說）：『若遇劫火洞然時（如果遇到劫火燃燒的時候），又作么生（又該怎麼辦）？』師云（禪師說）：『橫出豎沒（橫著出來，豎著沒入）。』
僧入室問（僧人進入方丈室問）：『正恁么時（正在這個時候），還有師也無（還有禪師存在嗎）？』師云（禪師說）：『燈明連夜照（燈光連夜照耀），甚處不分明（哪裡不清楚明白）？』云（僧人問）：『畢竟事如何（究竟是怎麼回事）？』師云（禪師說）：『來日是寒食（明天是寒食節）。』
僧問（僧人問）：『古人急水灘頭毛毬子（古人說的急流險灘上的毛線球），意旨如何（是什麼意思）？』師云（禪師說）：『云開日朗（撥開雲霧見太陽）。』云（僧人問）：『急水灘頭連底石（急流險灘下的石頭），意旨如何（是什麼意思）？』師云（禪師說）：『屋破見青天（打破房屋看見青天）。』云（僧人問）：『意旨如何（究竟是什麼意思）？』師云（禪師說）：『通上徹下（上通下達）。』
僧問（僧人問）：『日往月來遷（太陽東昇西落，月亮陰晴圓缺），不覺年衰老（不知不覺人就老了），還有不老者么（有沒有不老的人）？』師云（禪師說）：『有（有）。』云（僧人問）：『如何是不老者（什麼是不老的人）？』師云（禪師說）：『虬龍筋力高聲叫（虬龍筋骨強健，高聲鳴叫），晚后精靈轉更多（年老之後精神更加旺盛）。』
云（僧人問）：『如何是學人深深處（什麼是學人最深奧的地方）？』師云（禪師說）：『烏龜水裡深藏六（烏龜在水裡深深地藏起六根）。』云（僧人問）：『未審其中事如何（不知道其中的道理是什麼）？』師云（禪師說）：『路上行人莫與知（路上的行人不要告訴他們）。』
僧問（僧人問）：『摩騰入漢（Kāśyapa Mātaṅga (迦葉摩騰)進入漢朝），已涉繁辭（已經說了許多），達磨西來（Bodhidharma (菩提達摩)從西方來），請師直指（請禪師直接開示）。』師云（禪師說）：『冬不寒臘后看（冬天不冷，要到臘月以後才知道）。』
問（僧人問）：『五目莫睹其容（五眼無法看到他的容貌），二聽莫聞其響（兩耳無法聽到他的聲音），落聲色即是（落在聲色之中就是），不落聲色即是（不落在聲色之中就是）？』師云（禪師說）：『問從何來（你從哪裡問來的）？』
問（僧人問）：『瞻之在前（看著好像在前面），忽然在後（忽然又在後面）。』
English version 'What is the place where the Dao (道, the Way) is located? The mind of Nirvana (涅槃) is easy to understand, but the wisdom of differentiation is difficult to comprehend.'
'The master addressed the assembly, saying: On the jeweled lotus throne, there is only the Compassionate One (慈尊, the Buddha). In the sandalwood forest, there are no other factions. A fox is not of the lion's kind, and a lamp is not as bright as the sun and moon. Those who know this have lived a fulfilling life. Those who do not know must investigate carefully.'
The master asked the officer in charge of the dam: 'The Qingliang Dam (清涼堰) is under your care. If a great flood were to occur, could the dam hold?' The officer replied: 'It's inside.' The master said: 'Who is your companion?' The officer was speechless.
Please, master, answer in his stead. The master said: 'Passing through Silla (新羅).' The officer then asked: 'If a great flood were to occur, could the dam hold?' The master said: 'It supports the sky above and the earth below.' The officer said: 'If the fire of the kalpa (劫火) were to blaze, what would happen?' The master said: 'Going out horizontally, disappearing vertically.'
A monk entered the room and asked: 'At this very moment, is there still a master?' The master said: 'The lamp shines all night long; where is there any lack of clarity?' The monk asked: 'What is the ultimate matter?' The master said: 'Tomorrow is the Cold Food Festival (寒食).'
A monk asked: 'What is the meaning of the ancient saying, 'A woolen ball in a rapid stream' (急水灘頭毛毬子)?' The master said: 'The clouds part and the sun shines brightly.' The monk asked: 'What is the meaning of 'A stone at the bottom of a rapid stream' (急水灘頭連底石)?' The master said: 'The roof breaks and the blue sky is seen.' The monk asked: 'What is the meaning?' The master said: 'Penetrating above and below.'
A monk asked: 'As the sun and moon move, one does not realize that one is growing old. Is there anyone who does not age?' The master said: 'Yes.' The monk asked: 'Who is the one who does not age?' The master said: 'The qiu dragon (虬龍) has strong muscles and shouts loudly; in old age, its spirit becomes even greater.'
The monk asked: 'What is the deepest place for a student?' The master said: 'The turtle deeply hides its six senses in the water.' The monk asked: 'I don't know what the matter is?' The master said: 'Do not tell the travelers on the road.'
A monk asked: 'Kāśyapa Mātaṅga (摩騰) entering Han (漢), has already used many words. Bodhidharma (達磨) came from the West; please, master, point directly.' The master said: 'It is not cold in winter; look after the twelfth month.'
Asked: 'The five eyes cannot see its form, the two ears cannot hear its sound. Is it falling into sound and form, or not falling into sound and form?' The master said: 'Where does the question come from?'
Asked: 'Looking at it, it seems to be in front; suddenly, it is behind.'
【English Translation】 'What is the place where the Dao (道, the Way) is located? The mind of Nirvana (涅槃) is easy to understand, but the wisdom of differentiation is difficult to comprehend.'
'The master addressed the assembly, saying: On the jeweled lotus throne, there is only the Compassionate One (慈尊, the Buddha). In the sandalwood forest, there are no other factions. A fox is not of the lion's kind, and a lamp is not as bright as the sun and moon. Those who know this have lived a fulfilling life. Those who do not know must investigate carefully.'
The master asked the officer in charge of the dam: 'The Qingliang Dam (清涼堰) is under your care. If a great flood were to occur, could the dam hold?' The officer replied: 'It's inside.' The master said: 'Who is your companion?' The officer was speechless.
Please, master, answer in his stead. The master said: 'Passing through Silla (新羅).' The officer then asked: 'If a great flood were to occur, could the dam hold?' The master said: 'It supports the sky above and the earth below.' The officer said: 'If the fire of the kalpa (劫火) were to blaze, what would happen?' The master said: 'Going out horizontally, disappearing vertically.'
A monk entered the room and asked: 'At this very moment, is there still a master?' The master said: 'The lamp shines all night long; where is there any lack of clarity?' The monk asked: 'What is the ultimate matter?' The master said: 'Tomorrow is the Cold Food Festival (寒食).'
A monk asked: 'What is the meaning of the ancient saying, 'A woolen ball in a rapid stream' (急水灘頭毛毬子)?' The master said: 'The clouds part and the sun shines brightly.' The monk asked: 'What is the meaning of 'A stone at the bottom of a rapid stream' (急水灘頭連底石)?' The master said: 'The roof breaks and the blue sky is seen.' The monk asked: 'What is the meaning?' The master said: 'Penetrating above and below.'
A monk asked: 'As the sun and moon move, one does not realize that one is growing old. Is there anyone who does not age?' The master said: 'Yes.' The monk asked: 'Who is the one who does not age?' The master said: 'The qiu dragon (虬龍) has strong muscles and shouts loudly; in old age, its spirit becomes even greater.'
The monk asked: 'What is the deepest place for a student?' The master said: 'The turtle deeply hides its six senses in the water.' The monk asked: 'I don't know what the matter is?' The master said: 'Do not tell the travelers on the road.'
A monk asked: 'Kāśyapa Mātaṅga (摩騰) entering Han (漢), has already used many words. Bodhidharma (達磨) came from the West; please, master, point directly.' The master said: 'It is not cold in winter; look after the twelfth month.'
Asked: 'The five eyes cannot see its form, the two ears cannot hear its sound. Is it falling into sound and form, or not falling into sound and form?' The master said: 'Where does the question come from?'
Asked: 'Looking at it, it seems to be in front; suddenly, it is behind.'
。復是何物。師云。筑著鼻孔。
問寸絲不掛法網無邊。為甚麼卻分迷悟。師云。兩桶一擔。
問心隨境轉。境逐心生。心境兩忘。甚處即是。師云。待你悟始得。
問有情有用。無情無用。如何是無情無用。師云。獨扇門子盡夜開。
汝州廣慧元璉禪師(凡十三)
泉州晉江陳氏子。初謁南院念和尚。念問。近離甚處。師云首山。念云。老僧拄杖不在手。師云。設在手。也不得錯打人。念云。野狐精。師云。恰是。拍一拍。便出去。
師一日侍立次。問。魚鼓未鳴時如何。念云。看天不見天。云鳴后如何。覷地不見地。師于言下有省。便作禮。念云。你見個甚麼。便作禮。師云。鬧市裡。也有一個半個。念云。你向南人靈利。師便珍重。
師一日問首山。學人親到寶山。空手回時如何。念云。家家門前火把子。師於此大悟。乃云。某甲從今。更不疑天下老和尚舌頭去也。念云。你作么生會。試說看。師云。只是地上水堈沙。念云。你會也。師遂禮拜。
師到首山。山問。甚處來。雲漢上。山豎起拳云。漢上還有這個么。師云。這個是甚麼碗鳴聲。山云。瞎。師拍一拍。便出去。
示眾云。昔日臨濟會裡。兩堂首座相見。顧視各下一喝。便休去。諸人且道。
【現代漢語翻譯】 問：『復是何物？』（什麼是『復』？） 師云：『筑著鼻孔。』（碰著你的鼻孔。）
問：『寸絲不掛，法網無邊，為甚麼卻分迷悟？』（一絲不掛，法網無邊，為什麼還要區分迷惑和覺悟？） 師云：『兩桶一擔。』（就像兩個桶用一個扁擔挑著。）
問：『心隨境轉，境逐心生，心境兩忘，甚處即是？』（心隨外境轉移，外境隨心而生，心和境都忘卻，那又是什麼境界？） 師云：『待你悟始得。』（等你開悟了就知道了。）
問：『有情有用，無情無用，如何是無情無用？』（有情眾生有用，無情之物無用，什麼是無情無用？） 師云：『獨扇門子盡夜開。』（單扇的門整夜都開著。）
汝州廣慧元璉禪師(汝州廣慧元璉禪師)
泉州晉江陳氏子。初謁南院念和尚(南院念和尚)。念問：『近離甚處？』（你最近從哪裡來？） 師云：『首山(首山)。』 念云：『老僧拄杖不在手。』（老衲的拄杖不在手上。） 師云：『設在手，也不得錯打人。』（即使在手上，也不會打錯人。） 念云：『野狐精。』（你這野狐精。） 師云：『恰是。』（正是。）拍一拍，便出去。
師一日侍立次，問：『魚鼓未鳴時如何？』（魚鼓還沒敲響時是什麼樣的？） 念云：『看天不見天，』（看天卻看不到天，） 云：『鳴后如何？』（敲響后又如何？） 覷地不見地。』（看地卻看不到地。） 師于言下有省，便作禮。念云：『你見個甚麼？』（你看到了什麼？） 便作禮。師云：『鬧市裡，也有一個半個。』（即使在鬧市裡，也有那麼一兩個。） 念云：『你向南人靈利。』（你這南方人很機靈。） 師便珍重。
師一日問首山(首山)：『學人親到寶山，空手回時如何？』（學人親自到了寶山，卻空手而歸，這是怎麼回事？） 念云：『家家門前火把子。』（家家戶戶門前都有火把。） 師於此大悟，乃云：『某甲從今，更不疑天下老和尚舌頭去也。』（我從今以後，再也不懷疑天下老和尚的說法了。） 念云：『你作么生會？試說看。』（你是怎麼理解的？說來聽聽。） 師云：『只是地上水堈沙。』（只不過是地上的水罐和沙子。） 念云：『你會也。』（你明白了。） 師遂禮拜。
師到首山(首山)，山問：『甚處來？』（從哪裡來？） 云：『漢上(漢上)。』 山豎起拳云：『漢上還有這個么？』（漢上有這個嗎？） 師云：『這個是甚麼碗鳴聲？』（這是什麼碗發出的聲音？） 山云：『瞎。』（瞎了。） 師拍一拍，便出去。
示眾云：『昔日臨濟會裡，兩堂首座相見，顧視各下一喝，便休去。諸人且道，』（從前臨濟宗里，兩堂的首座相見，互相看了一眼，各自喝了一聲，就離開了。各位說說看，）
【English Translation】 Asked: 'What is '復' (fù, again/return) ?' The Master said: 'It pokes your nostrils.'
Asked: 'Not a thread hangs, the Dharma net is boundless, why distinguish between delusion and enlightenment?' The Master said: 'Two buckets on one carrying pole.'
Asked: 'The mind follows the environment, the environment arises from the mind, both mind and environment are forgotten, what is that place?' The Master said: 'Wait until you are enlightened to understand.'
Asked: 'Sentient beings are useful, insentient things are useless, what is insentient and useless?' The Master said: 'A single-leaf door is open all night.'
Chan Master Yuanlian of Guanghui in Ruzhou (汝州廣慧元璉禪師)
A son of the Chen family from Jinjiang, Quanzhou. He first visited Monk Nian of Nanyuan (南院念和尚). Nian asked: 'Where have you come from recently?' The Master said: 'Shoushan (首山).' Nian said: 'This old monk's staff is not in hand.' The Master said: 'Even if it were in hand, I wouldn't mistakenly hit anyone.' Nian said: 'Wild fox spirit.' The Master said: 'Exactly.' He clapped once and left.
One day, the Master was standing in attendance and asked: 'What is it like before the fish drum sounds?' Nian said: 'Looking at the sky, one does not see the sky,' He said: 'What is it like after it sounds?' 'Looking at the ground, one does not see the ground.' The Master had an awakening upon hearing these words and bowed. Nian said: 'What did you see?' He bowed again. The Master said: 'Even in the bustling marketplace, there are one or two.' Nian said: 'You Southerners are clever.' The Master then expressed his respect.
One day, the Master asked Shoushan (首山): 'If a student personally arrives at the treasure mountain but returns empty-handed, what is that like?' Nian said: 'Every household has a torch in front of their door.' The Master had a great awakening at this and said: 'From now on, I will no longer doubt the tongues of all the old monks in the world.' Nian said: 'How do you understand it? Try to explain.' The Master said: 'It's just water jars and sand on the ground.' Nian said: 'You understand.' The Master then bowed.
The Master arrived at Shoushan (首山). Shoushan asked: 'Where do you come from?' He said: 'From the Han River (漢上).' Shoushan raised his fist and said: 'Is there this on the Han River?' The Master said: 'What is the sound of this bowl?' Shoushan said: 'Blind.' The Master clapped once and left.
Addressing the assembly, he said: 'In the past, in the Linji (臨濟) assembly, when the two heads of the halls met, they glanced at each other and each gave a shout, then left. Everyone, tell me,'
還有賓主也無。若道有。只是個瞎漢。若道無。亦只是個瞎漢。若道不有不無。萬里崖州。若向這裡道得。也好與三十棒。若道不得。也好與三十棒。衲僧家。到這裡。作么生出得山僧綣繢。良久云。苦哉。蝦䗫蚯蚓。𨁝跳上三十三天。撞著須彌山。百雜碎。遂拈拄杖云。這一隊無孔鐵錘。速退速退。
示眾云。祖令當行。人天泯跡。若通一線道。且與說葛藤。何故如此。擬議之間。早是喪身失命了也。山僧不避諸方檢責。入泥入水。為你諸人。莫有會底么。出來通個訊息看。良久云。看看。㹅在魔界里。作活計。遂拈拄杖云。速道速道。眾擬議。師喝一喝。卓一卓。
示眾云。佛法本來無事。從上諸聖。儘是捏怪。強生節目。壓良為賤。埋沒兒孫。更有云門洞山臨濟。死不惺惺。一生受屈。老僧這裡。則不然。便是釋迦老子出來。也貶向他方世界。教伊絕跡去。何故如此。免慮喪我兒孫。老僧恁么道。汝等諸人。作么生會。若向這裡會得去。豈不慶快。教伊脫卻毛衫。作個灑灑落落地衲僧去。更若不會。來年更有新條在。惱亂春風卒未休。便下座。
時有僧。請益云。和尚適來道。便是釋迦老子出來。也須貶向他方世界。舉未了。師云。汝若恁么會。入地獄如箭射。云未審作么生會。師便打。僧
【現代漢語翻譯】 現代漢語譯本： 還有賓和主嗎？如果說有，那只是個瞎子。如果說沒有，也只是個瞎子。如果說既不是有也不是沒有，那就遠在天涯海角。如果能在這裡說得明白，也好賞他三十棒。如果說不明白，也好打他三十棒。我們出家人，到了這裡，要如何才能超出山僧的圈套？（停頓良久）可悲啊！小蝦、蚯蚓，竟然跳上三十三天（Trayastrimsa），撞到須彌山（Mount Sumeru），粉身碎骨。於是拿起拄杖說：『這一隊無孔的鐵錘，快退！快退！』 開示大眾說：『祖師的命令應當執行，人和天的軌跡都消失。如果能通一線生機，就與你們說說葛藤（複雜難解的公案）。』為什麼這樣說呢？稍微一猶豫，早就喪身失命了。老僧我不怕各方的指責，入泥入水，都是爲了你們這些人。有沒有領會的？出來通個訊息看看。（停頓良久）看看！還在魔界里，做活計。』於是拿起拄杖說：『快說！快說！』大眾還在猶豫，師父大喝一聲，用拄杖敲了一下。 開示大眾說：『佛法本來沒有什麼事，歷代諸聖，都是捏造怪物，強行製造事端，壓良為賤，埋沒兒孫。更有云門（Yunmen）、洞山（Dongshan）、臨濟（Linji），死了也不清醒，一生受委屈。老僧我這裡，則不然。便是釋迦老子（Sakyamuni Buddha）出來，也要貶到他方世界，教他絕跡而去。』為什麼這樣呢？免得喪失我的兒孫。老僧我這樣說，你們這些人，怎麼理解？如果能在這裡理解透徹，豈不是大快人心？教他脫掉毛衫，做個灑灑落落的出家人去。如果還是不明白，明年還有新的枝條在，惱亂春風終未停止。（說完）便下座。 當時有個僧人，請教說：『和尚剛才說，便是釋迦老子出來，也要貶到他方世界。』話還沒說完，師父說：『你如果這樣理解，下地獄就像箭一樣快。』（僧人）問：『不知道應該怎麼理解？』師父便打了他。
【English Translation】 English version: Is there still guest and host? If you say there is, you are just a blind man. If you say there isn't, you are also just a blind man. If you say it's neither existent nor nonexistent, you are at the edge of the world. If you can speak clearly here, you deserve thirty blows. If you can't speak clearly, you also deserve thirty blows. Monks, when you arrive here, how can you escape the mountain monk's trap? (Pausing for a long time) How pitiful! Shrimp and earthworms jump up to Trayastrimsa (Thirty-three Heavens),撞著Mount Sumeru (Mount Sumeru), and are smashed to pieces. Then he picked up his staff and said, 'This team of seamless iron hammers, retreat! Retreat!' Instructing the assembly, he said, 'The ancestral decree should be carried out, and the traces of humans and gods should disappear. If you can find a single thread of life, I will tell you about the tangled vines (complex and difficult cases).' Why do I say this? With the slightest hesitation, you will lose your life. This old monk is not afraid of criticism from all directions, entering the mud and water, all for the sake of you people. Is there anyone who understands? Come out and share your understanding. (Pausing for a long time) Look! Still in the realm of demons, making a living.' Then he picked up his staff and said, 'Speak quickly! Speak quickly!' The assembly hesitated, and the master shouted and struck the ground with his staff. Instructing the assembly, he said, 'Originally, there is nothing to do in the Buddha-dharma. All the sages from above are fabricating monsters, forcibly creating incidents, oppressing the good and devaluing them, burying their descendants. Moreover, Yunmen (Yunmen), Dongshan (Dongshan), and Linji (Linji) are not awake even in death, suffering injustice throughout their lives. This old monk here is not like that. Even if Sakyamuni Buddha (Sakyamuni Buddha) himself came out, he would be banished to another world, to teach him to disappear without a trace.' Why is that? To avoid losing my descendants. This old monk says this, how do you all understand it? If you can understand it thoroughly here, wouldn't it be a great joy? Teach him to take off his hairy coat and become a free and easy monk. If you still don't understand, there will be new branches next year, disturbing the spring breeze without end.' (Having said this) he descended from his seat. At that time, there was a monk who asked for instruction, saying, 'Venerable, you just said that even if Sakyamuni Buddha came out, he would be banished to another world.' Before he finished speaking, the master said, 'If you understand it that way, you will fall into hell like an arrow.' (The monk) asked, 'I don't know how I should understand it?' The master then struck him.
擬議。師云會么。云不會。師云。山僧今日不避諸方檢責。為汝注破。將此身心奉塵剎。是則名為報佛恩。
楊億侍郎到寺。值師上堂。拈拄杖。示眾云。豎窮三際。橫亙十方。且道帝釋梵王。向甚麼處。安身立命。
楊出衆擬祇對。師便打。楊云。某甲未有語在。和尚為甚麼便打。師云。侍郎未跨廣惠門時。早好吃老僧三十棒。楊云。低聲低聲。師云。知即得。
乃云。適來若不是侍郎。也大難承當。雖然如是。三十年後。有一個頂門眼開布衲出來吾宗大盛。檢點此語去在。諸人還知么。聽取一偈。鳥來有語。人去無聲。青青之桂。四海知名。
楊遂問。未審臨濟。有何奇特言句。過於諸方。和尚便為法嗣。師云。橄欖點茶滋味長。
劉太保問。如何是長老家風。師劈面便唾。太保作惡云。是何一唾。師云。這裡是甚麼所在。自領出去。王比部云。長老。太保問也不消得如此。師云。說甚麼太保。梵王帝釋來。也教伊絕跡去。太保謂比部云。此長老。實堪珍重。師喚侍者。將糞箕掃帚來。太保與比部。禮謝。
師乃踞座。橫按拄杖云。將軍劍下。已定乾坤。獨鎮寰中。橫身三界。三印在手。縱奪臨時。擬議之間。喪身失命。莫有如龍壯士。似虎兒郎。出來交鋒一陣看。要定平
【現代漢語翻譯】 現代漢語譯本： 擬議（考慮，商議）。 師父說：『會么？（你明白了嗎？）』 （楊億）說：『不會。』 師父說：『山僧（老僧自稱）今日不避諸方檢責（不怕其他地方的禪師責備），為你注破（徹底解釋）。將此身心奉塵剎（將此身心奉獻給無數世界），是則名為報佛恩（這才能算是報答佛恩）。』
楊億侍郎（官名）到寺里，正趕上師父上堂（講法）。師父拿起拄杖，向大眾展示說：『豎窮三際（時間上窮盡過去、現在、未來），橫亙十方（空間上遍及所有方向）。且道（請問），帝釋（佛教護法神）梵王（婆羅門教主神），向甚麼處安身立命（在哪裡安身立命呢）？』
楊億從人群中出來想要回答，師父就打了他。楊億說：『某甲（我）還沒有說話，和尚（對僧人的尊稱）為什麼就打我？』 師父說：『侍郎（對楊億的稱呼）還沒跨進廣惠寺門的時候，早該吃老僧三十棒。』 楊億說：『低聲低聲（小聲點，小聲點）。』 師父說：『知即得（知道就好）。』
於是說：『剛才如果不是侍郎，也難以承受這一打。雖然如此，三十年後，會有一個頂門眼開（開悟）的布衲（穿粗布衣服的僧人）出來，吾宗（我的宗派）會大大興盛。檢點此語去在（驗證這句話是否應驗）。諸人還知么（你們還知道嗎）？聽取一偈（聽我念一首偈子）：鳥來有語，人去無聲。青青之桂，四海知名。』
楊億於是問：『未審（不知）臨濟（臨濟宗），有何奇特言句，過於諸方（超過其他宗派），和尚（您）便為法嗣（成為他的繼承人）？』 師父說：『橄欖點茶滋味長（橄欖泡茶，滋味悠長）。』
劉太保（官名）問：『如何是長老家風（什麼是您的宗風）？』 師父劈面便唾（對著他的臉就吐唾沫）。 太保生氣地說：『是何一唾（這是什麼意思）？』 師父說：『這裡是甚麼所在（這裡是什麼地方）？自領出去（自己出去）。』 王比部（官名）說：『長老，太保問也不消得如此（太保問也不必這樣）。』 師父說：『說甚麼太保（說什麼太保），梵王帝釋來，也教伊絕跡去（也讓他消失得無影無蹤）。』 太保對王比部說：『此長老，實堪珍重（這位長老，實在值得尊敬）。』 師父叫侍者：『將糞箕掃帚來（拿糞箕和掃帚來）。』 太保與比部，禮謝（行禮感謝）。
師父於是踞座（坐在座位上），橫按拄杖（橫著拄著拄杖）說：『將軍劍下，已定乾坤（將軍的劍下，已經平定天下），獨鎮寰中（獨自鎮守天下中心），橫身三界（身處欲界、色界、無色界），三印在手（掌握三種印可），縱奪臨時（給予或剝奪，隨機應變）。擬議之間，喪身失命（猶豫之間，就會喪命）。莫有如龍壯士，似虎兒郎（有沒有像龍一樣強壯的勇士，像虎一樣威猛的少年），出來交鋒一陣看（出來交戰一場看看），要定平（要確定平）』
【English Translation】 English version: Proposed (considered, discussed). The master said, 'Do you understand?' (Yang Yi) said, 'I don't understand.' The master said, 'This old monk today does not avoid the scrutiny of all directions (is not afraid of the criticism of other Zen masters), and explains it thoroughly for you. To dedicate this body and mind to the dust-like lands (to dedicate this body and mind to countless worlds) is what is called repaying the Buddha's kindness.'
Vice Minister Yang Yi came to the temple, just in time for the master's lecture. The master picked up his staff and showed it to the assembly, saying, 'Vertically exhausting the three periods (time-wise exhausting the past, present, and future), horizontally extending to the ten directions (space-wise covering all directions). Tell me, where do Śakra (Buddhist protector deity) and Brahmā (chief god of Brahmanism) settle down and establish their lives?'
Yang Yi came out from the crowd wanting to answer, and the master hit him. Yang Yi said, 'I haven't said anything yet, why did the monk (respectful term for a monk) hit me?' The master said, 'Before the Vice Minister (addressing Yang Yi) even crossed the gate of Guanghui Temple, he should have received thirty blows from this old monk.' Yang Yi said, 'Quietly, quietly (speak softly, speak softly).' The master said, 'Knowing is enough.'
Then he said, 'If it weren't for the Vice Minister just now, it would have been difficult to bear this beating. Even so, thirty years from now, a patched-robed monk (a monk wearing coarse cloth robes) with an opened eye on the crown of his head (enlightened) will emerge, and my sect will greatly flourish. Examine this saying to see if it comes true. Do you all know? Listen to a verse: Birds come with words, people leave without a sound. The green cassia, known throughout the four seas.'
Yang Yi then asked, 'I don't know what special words and phrases Linji (Linji school) has that surpass other schools, that you, monk, became his Dharma successor?' The master said, 'Olives and tea have a long-lasting flavor.'
Grand Protector Liu asked, 'What is the family style of the Elder?' The master spat directly in his face. The Grand Protector angrily said, 'What is this spit?' The master said, 'What place is this? Take yourself out.' Vice Minister Wang said, 'Elder, there's no need to treat the Grand Protector like this.' The master said, 'What Grand Protector are you talking about? Even if Śakra and Brahmā come, I'll make them disappear without a trace.' The Grand Protector said to Vice Minister Wang, 'This Elder is truly worthy of respect.' The master called the attendant, 'Bring the dustpan and broom.' The Grand Protector and Vice Minister bowed and thanked him.
The master then sat on the seat, holding the staff horizontally, and said, 'Under the general's sword, the world has been pacified, solely guarding the center of the world, residing in the three realms (desire realm, form realm, formless realm), with the three seals in hand (holding three kinds of approval), granting or taking away as needed. Between hesitation and consideration, one loses their life. Is there a brave warrior like a dragon, a fierce youth like a tiger, come out and fight a battle to see, to determine peace.'
生。有么有么。良久云。紅旗熠熠。子弟悲號。以拄杖。擊繩床一下。
師坐方丈內。有張員外來。才入門。師便問。師子窟中。為甚麼。著野狐精。張擬議。師便推出。掩卻門。
張于土地堂。取紙錢一陌。掛方丈門。便歸。師開門見。乃云。須是這漢始得。
張來日再見師。師搊住云。昨日公案作么生。張擬議。師與一掌。
師問僧。你有拄杖子么。云無。師云。我與你拄杖子。隨聲便打。
三人新到相看。師問。三人同行。必有我師。阿那個是師。云某甲乍入叢林。不會。師云。你也罪過我也罪過。僧擬譏。師云。這漆桶且坐喫茶。
師問座主。聞你講得三經五論。是否。云不敢。師豎起拄杖云。這個作么生。講主擬議。師便打。主云。何得造次。師云。這嚼涕唾兒。道甚麼。主無對。師云。近前來。主近前。師于地上。畫一畫云。這個。經中出。論中出。主云。經論無文所載。師云。無孔鐵錘。參堂去。
少頃再來人事。師問。你是甚處人。主云。某甲適來。禮拜和尚了也。師云。我這裡。是甚麼所在。著你這漢。道了。一踏踏倒。主起來云。我會也。我會也。師把住云。魅漢。你道甚麼。速道速道。主打師一掌。師云。這瞎漢。來這裡。亂做。更道。主作禮。
【現代漢語翻譯】 現代漢語譯本 生。有么有么。（意為：生，存在嗎？存在嗎？）良久，師父說：『紅旗熠熠，子弟悲號。』用拄杖擊打繩床一下。
師父坐在方丈內。有張員外來，剛入門，師父便問：『獅子窟中，為什麼住著野狐精？』張員外猶豫不決。師父便將他推出門外，關上門。
張員外在土地堂取了一陌紙錢，掛在方丈門上，便回去了。師父開門看見，說：『必須是這人才能做到。』
張員外第二天再來見師父。師父抓住他問：『昨日的公案作何解釋？』張員外猶豫不決。師父給他一掌。
師父問僧人：『你有拄杖子嗎？』僧人說沒有。師父說：『我給你拄杖子。』隨即就打。
三個新來的僧人互相拜見。師父問：『三人同行，必有我師。哪一個是老師？』僧人說：『某甲剛入叢林，不會。』師父說：『你也罪過，我也罪過。』僧人想要譏諷。師父說：『這漆桶且坐下喝茶。』
師父問座主（精通經論的僧人）：『聽說你講得三經五論，是嗎？』座主說：『不敢當。』師父豎起拄杖說：『這個作么生？』講主猶豫不決。師父便打。座主說：『為何如此魯莽？』師父說：『這嚼涕唾兒，說什麼？』座主無言以對。師父說：『近前來。』座主近前。師父在地上畫一畫說：『這個，經中出？論中出？』座主說：『經論無文所載。』師父說：『無孔鐵錘，參堂去。』
少頃，座主再次來人事。師父問：『你是甚處人？』座主說：『某甲適才，禮拜和尚了也。』師父說：『我這裡，是什麼所在？』讓你這人，說出來。一腳踏倒。座主起來說：『我會了，我會了。』師父抓住他說：『魅漢，你說什麼？快說快說。』座主打師父一掌。師父說：『這瞎漢，來這裡，亂做。』又說道。座主作禮。
【English Translation】 English version Life. Is there? Is there? (Meaning: Life, does it exist? Does it exist?) After a long silence, the master said: 'The red flag is shining, the disciples are wailing.' He struck the rope bed once with his staff.
The master was sitting in the abbot's room. A certain Zhang, a wealthy man, came. As soon as he entered the door, the master asked: 'In the lion's den, why is there a wild fox spirit?' Zhang hesitated. The master pushed him out and closed the door.
Zhang took a string of paper money from the earth god's shrine, hung it on the abbot's door, and went back. The master opened the door and saw it, saying: 'Only this man could do this.'
Zhang came to see the master again the next day. The master grabbed him and asked: 'How do you explain yesterday's case?' Zhang hesitated. The master gave him a slap.
The master asked a monk: 'Do you have a staff?' The monk said no. The master said: 'I'll give you a staff.' Then he struck him immediately.
Three newly arrived monks greeted each other. The master asked: 'When three people walk together, there must be one who can be my teacher. Which one is the teacher?' The monk said: 'I have just entered the monastery and do not know.' The master said: 'You are at fault, and I am at fault.' The monk wanted to ridicule him. The master said: 'This lacquer bucket, sit down and have some tea.'
The master asked the lecturer (a monk proficient in scriptures and treatises): 'I heard that you lecture on the Three Sutras and Five Treatises, is that so?' The lecturer said: 'I dare not claim that.' The master raised his staff and said: 'What is this?' The lecturer hesitated. The master struck him. The lecturer said: 'Why are you so rash?' The master said: 'This snot-chewer, what are you saying?' The lecturer was speechless. The master said: 'Come closer.' The lecturer came closer. The master drew a line on the ground and said: 'Does this come from the sutras? Or from the treatises?' The lecturer said: 'There is no such statement in the scriptures or treatises.' The master said: 'A hammer without a hole, go to the meditation hall.'
A little later, the lecturer came again to pay respects. The master asked: 'Where are you from?' The lecturer said: 'I have just paid respects to the monk.' The master said: 'What kind of place is this here?' I'm asking you to say it. He kicked him down. The lecturer got up and said: 'I understand, I understand.' The master grabbed him and said: 'Bewitching fellow, what are you saying? Speak quickly, speak quickly.' The lecturer slapped the master. The master said: 'This blind fellow, coming here, making a mess.' He said again. The lecturer bowed.
師云。養子不及父。家門一世衰。
潭州神鼎鴻諲禪師(凡十五)
襄水人也。示眾云。摩竭陀國。親行此令。大眾還知落處么。一句子。該天括地。迥超格外。在眾聖之前。所以五天和不齊。梵夾持不來。釋迦掩室于摩竭。凈名杜口于毗耶。三乘教外。一句別傳。敢問大眾。作么生是別傳底。試對眾道看。遞相證明。良久云。直饒道得。亦未稱祖師意。且道。如何稱得祖師意。諸兄弟。直須打辨精神。究徹根源。到這裡。不可說菩提涅槃。真如解脫。向上向下。安禪入定。造橋樑。開義井。得么。然雖如是。不可無言去也。
山僧當初。行腳發足。亦無正意。參禪學道。只欲東京聽一兩本經論。以資平生。不期行來行去。到汝州襄城縣。恰遇汝州風起。鼓上首山。見個老和尚。被他劈頭一錐。直得浹背汗流。不覺禮他三拜。而今悔之不及。大眾且道。悔個甚麼。悔不拽下繩床。痛與一頓。雖然如是。官不容針。私通車馬。
示眾。舉僧問首山。一毫未發時如何。山云。路逢穿耳客。云發后如何。山云。不用更遲疑。
曾有僧。問神鼎。一毫未發時如何。向他道。白雲嶺上。云發后如何。向伊道。澗下水流。若是首山兩轉語。有可咬嚼。東看西看。若是神鼎這語。如吃木札瓦片相似。
【現代漢語翻譯】 現代漢語譯本： 師父說：'養子如果不如父親，家門就會一代不如一代衰敗。'
潭州神鼎鴻諲禪師（共十五則）
鴻諲禪師是襄水人。他向大眾開示說：'摩竭陀國（Magadha，古印度王國名）正在推行這個命令。各位可知道它的落腳點在哪裡嗎？這一句話，包容天地，超越一切常規。它在所有聖賢之前。所以五天（Panca-deśa，古印度分為東、西、南、北、中五個區域）的說法不一致，梵文經典也無法完全表達。釋迦牟尼（Śākyamuni，佛教創始人）在摩竭陀國默然不語，維摩詰（Vimalakīrti，佛教在家菩薩）在毗耶離城閉口不言。在三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）教義之外，有一句特別的傳承。敢問各位，什麼是這特別傳承的真諦？試著當衆說出來看看，互相印證。' 禪師停頓片刻，又說：'即使說出來了，也未必符合祖師的本意。那麼，怎樣才能符合祖師的本意呢？各位，必須打起精神，徹底探究根源。到了那個境界，就不可再說菩提（bodhi，覺悟）、涅槃（nirvāṇa，寂滅）、真如（tathatā，事物的本真狀態）、解脫（vimoksha，從束縛中解脫）這些概念了，無論是向上還是向下，無論是安禪入定，還是造橋修路、開鑿水井，都無法達到。雖然如此，也不能一言不發。'
'我當初行腳參訪時，並沒有明確的目的。參禪學道，只是想去東京聽幾本經論，作為一生的資本。沒想到走著走著，到了汝州襄城縣，正好趕上汝州颳大風，吹動了首山（Shoushan，山名）的鼓。見到那位老和尚，被他劈頭一棒，直打得我後背冒汗，不由自主地向他磕了三個頭。現在後悔也來不及了。各位，你們知道我後悔什麼嗎？後悔沒有把他從繩床上拽下來，狠狠地揍一頓。雖然如此，官府的門縫小得連針都過不去，私下裡卻可以通行車輛馬匹。'
禪師開示時，引用了一個公案：有僧人問首山禪師：'一毫未發時如何？'首山禪師回答說：'路逢穿耳客。'僧人又問：'發后如何？'首山禪師回答說：'不用更遲疑。'
曾有僧人問神鼎禪師：'一毫未發時如何？'我回答他說：'白雲嶺上。'僧人又問：'發后如何？'我回答他說：'澗下水流。'如果是首山禪師的兩句回答，還有些可以咀嚼的地方。但如果是神鼎禪師的這兩句回答，就像吃木頭渣子瓦片一樣，難以下嚥。
【English Translation】 English version: The master said, 'If a son is not as good as his father, the family will decline generation after generation.'
Chan Master Hongyin of Shending Temple in Tanzhou (Total of Fifteen)
Chan Master Hongyin was from Xiangshui. He addressed the assembly, saying, 'The Kingdom of Magadha (Magadha, an ancient Indian kingdom) is currently enforcing this decree. Does the assembly know where it lands? This one sentence encompasses heaven and earth, surpassing all conventions. It precedes all sages. Therefore, the Five Indias (Panca-deśa, ancient India divided into five regions: East, West, South, North, and Central) have differing views, and the Sanskrit scriptures cannot fully express it. Śākyamuni (Śākyamuni, the founder of Buddhism) remained silent in Magadha, and Vimalakīrti (Vimalakīrti, a Buddhist lay bodhisattva) kept his mouth shut in Vaishali. Outside the teachings of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), there is a special transmission in one sentence. May I ask everyone, what is the essence of this special transmission? Try to speak it out in public and verify it with each other.' The Chan master paused for a moment and then said, 'Even if you speak it out, it may not conform to the original intention of the patriarch. So, how can one conform to the original intention of the patriarch? Everyone, you must muster your spirits and thoroughly investigate the root source. When you reach that state, you cannot talk about concepts such as bodhi (bodhi, enlightenment), nirvana (nirvāṇa, extinction), tathata (tathatā, the true nature of things), and vimoksha (vimoksha, liberation from bondage), whether it is upward or downward, whether it is peaceful meditation or building bridges and roads, digging wells, none of these can achieve it. Even so, one cannot remain silent.'
'When I first set out on my pilgrimage, I had no clear purpose. I only wanted to go to Tokyo to listen to a few scriptures and treatises as a lifelong asset. Unexpectedly, as I walked, I arrived in Xiangcheng County, Ruzhou, just in time for a strong wind in Ruzhou, which blew the drum of Shoushan (Shoushan, mountain name). When I saw that old monk, I was struck head-on, and my back was covered in sweat. I couldn't help but kowtow to him three times. Now it's too late to regret it. Everyone, do you know what I regret? I regret not dragging him off the rope bed and giving him a good beating. Even so, the government's door is so narrow that even a needle cannot pass through, but privately, vehicles and horses can pass through.'
During his address, the Chan master cited a koan: A monk asked Chan Master Shoushan, 'What is it like when a hair has not yet been emitted?' Chan Master Shoushan replied, 'Meeting a pierced-ear guest on the road.' The monk then asked, 'What is it like after it has been emitted?' Chan Master Shoushan replied, 'No need to hesitate any longer.'
Once a monk asked Chan Master Shending, 'What is it like when a hair has not yet been emitted?' I replied to him, 'On White Cloud Ridge.' The monk then asked, 'What is it like after it has been emitted?' I replied to him, 'Water flowing under the stream.' If it were Chan Master Shoushan's two answers, there would still be something to chew on. But if it were Chan Master Shending's two answers, it would be like eating wood chips and tiles, hard to swallow.
實無滋味。直是自見自悟始得。會么。天高東南。地傾西北。
示眾云。風不鳴條。雨不破塊。即且止。作么生打得個翻車觔斗。到梵天去。若有。出來。作個伎倆看。有么。莫教帝釋惡發。
後有僧。入室請益。某甲當時出來。左轉一轉。便歸眾。師云。莫教帝釋惡發。又作么生。僧云。知恩者少。負恩者多。師云。筑著鼻孔。
示眾云。南泉道。我十八上。便解作活計。趙州道。我十八上。便會破家散宅。
師云。你道。破家散宅好。解作活計好。初心底人。且取前語。久參先德。直須破家散宅。更有一言。萬里崖州。
師行腳時。與數耆宿。游南嶽。一僧舉論宗乘。頗敏。會野飯。山店中供辨。其僧論說不已。師云。三界惟心。萬法惟識。惟識惟心。眼聲耳色。是甚麼人語。僧云。法眼語。師云。其語云何。僧云。惟心故。根境不相到。惟識故。聲色樅然。師云。舌味是根境否。云是。師以箸夾菜。置舌上。含胡而語云。可謂相入耶。坐者駭然。不能加答。師云。路途之學。終不到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不怕多語。
僧問。如何是接初機句。師云。山河大地。云如何是辨衲僧句。師云。七棒對十三。云如何是正令行句。師云。不通眨
【現代漢語翻譯】 現代漢語譯本： 實際上並沒有什麼特別的滋味。只有自己親自體會、自己領悟才能明白。懂嗎？就像天高東南，地陷西北一樣。
師父開示眾人說：『風吹過樹林，樹枝卻不發出聲響；雨水落到地上，泥土也不會破碎。』姑且說到這裡。怎麼樣才能打一個翻車觔斗，直接到梵天（Brahmā，佛教中的天神）去呢？如果有人能做到，站出來，表演個把戲看看。有沒有？不要惹得帝釋（Indra，佛教中的護法神）發怒。
後來有個僧人，進入方丈室請求開示。僧人說：『我當時如果出來，向左轉一圈，就回到大眾中。』師父說：『不要惹得帝釋發怒。』又該怎麼做呢？僧人說：『知恩的人少，負恩的人多。』師父說：『撞到你的鼻孔了。』
師父開示眾人說：『南泉（Nanquan，禪宗祖師）說，我十八歲的時候，就懂得如何謀生。趙州（Zhaozhou，禪宗祖師）說，我十八歲的時候，就會敗家了。』
師父說：『你們說，敗家好，還是謀生好？初學的人，姑且選擇前一句（謀生）。久參老修行的人，就必須敗家。』更有一句話，（要流放到）萬里之遙的崖州（Yazhou，古代地名）。
師父行腳參學的時候，和幾位年長的僧人一起遊覽南嶽（Nanyue，山名）。一位僧人談論宗乘（Zongcheng，佛教宗派的教義），頗為敏捷。正好在野外吃飯，山間小店提供飯菜。那位僧人不停地論說。師父說：『三界唯心（The Three Realms are Mind-Only），萬法唯識（All Dharmas are Consciousness-Only）。唯識唯心，眼聲耳色，這是誰說的話？』僧人說：『法眼（Fayan，禪宗祖師）說的。』師父說：『他怎麼說的？』僧人說：『因為唯心，所以根（root，感覺器官）和境（object，感覺對像）不會互相接觸。因為唯識，所以聲和色才會雜亂地顯現。』師父說：『舌頭和味道是根境嗎？』僧人說是。師父用筷子夾起菜，放到舌頭上，含糊不清地說：『可以說它們互相進入了嗎？』在座的人都驚呆了，無法回答。師父說：『路途上的學問，終究無法到家。見解即使精微，也不能稱為見道。參禪要實實在在地參，開悟要實實在在地悟。閻羅大王（Yama，地獄之王）不怕多說話。』
僧人問：『什麼是接引初學者的語句？』師父說：『山河大地。』（mountain and rivers, the great earth）僧人問：『什麼是辨別禪僧的語句？』師父說：『七棒對十三。』僧人問：『什麼是正令施行的語句？』師父說：『不容眨眼。』
【English Translation】 English version: There is actually no particular flavor. Only through personal experience and self-realization can one understand. Do you understand? It's like the sky is high in the southeast, and the earth is tilted in the northwest.
The master addressed the assembly, saying: 'The wind blows through the trees, yet the branches do not make a sound; the rain falls on the ground, yet the soil does not break.' Let's stop here for now. How can one perform a somersault and go directly to Brahmā (Brahmā, a deity in Buddhism)? If anyone can do it, come forward and show us a trick. Is there anyone? Don't provoke Indra (Indra, a protector deity in Buddhism) to anger.'
Later, a monk entered the abbot's room seeking instruction. The monk said: 'If I had come out at that time, turned left once, and returned to the assembly.' The master said: 'Don't provoke Indra to anger.' Then what should be done? The monk said: 'Few are grateful, many are ungrateful.' The master said: 'You've bumped into your nose.'
The master addressed the assembly, saying: 'Nanquan (Nanquan, a Zen master) said, 'When I was eighteen, I knew how to make a living.' Zhaozhou (Zhaozhou, a Zen master) said, 'When I was eighteen, I knew how to ruin a family.'
The master said: 'What do you say, is it better to ruin a family or to make a living? For beginners, it's better to choose the former (making a living). For those who have been practicing for a long time, they must ruin their family.' Furthermore, there is a saying, (to be exiled to) Yazhou (Yazhou, an ancient place name) thousands of miles away.
When the master was traveling and studying, he visited Nanyue (Nanyue, a mountain name) with several elderly monks. A monk discussed the Zongcheng (Zongcheng, the doctrine of a Buddhist sect) with great agility. It happened to be lunchtime in the wilderness, and a small mountain shop provided food. The monk kept talking. The master said: 'The Three Realms are Mind-Only, All Dharmas are Consciousness-Only. Consciousness-Only, Mind-Only, eye-sound, ear-color, who said these words?' The monk said: 'Fayan (Fayan, a Zen master) said it.' The master said: 'What did he say?' The monk said: 'Because of Mind-Only, the root (root, sensory organs) and the object (object, sensory object) do not come into contact with each other. Because of Consciousness-Only, sound and color appear chaotically.' The master said: 'Are the tongue and taste root and object?' The monk said yes. The master picked up a vegetable with chopsticks, put it on his tongue, and said vaguely: 'Can it be said that they enter each other?' Everyone present was stunned and could not answer. The master said: 'Learning on the road will never reach home. Even subtle insights cannot be called seeing the Way. Practice Zen with real practice, and realize enlightenment with real realization. Yama (Yama, the king of hell) is not afraid of talking too much.'
A monk asked: 'What is the phrase to receive beginners?' The master said: 'Mountains and rivers, the great earth.' A monk asked: 'What is the phrase to distinguish Zen monks?' The master said: 'Seven blows against thirteen.' A monk asked: 'What is the phrase to implement the correct order?' The master said: 'No blinking allowed.'
眼。云如何是定乾坤句。師云。汝擬作么會。
僧問。諸法未聞時如何。師云。風蕭蕭雨颯颯。云聞后如何。師云。領話好。
云古帆未掛時如何。師云。到岸也。云到后如何。師云。猶是鈍漢。
問。和尚未見先德時如何。師云。東行西行。云見后如何。師云。橫擔拄杖。
問。達磨未來時如何。師云。西天此土。云來后如何。師云。此土西天。
問。寶劍未出匣時如何。師云。狼煙竟起。云出匣后如何。師云。天上天下。
問。牛頭未見四祖時如何。師云。天知地知。云見后如何。師云。猶較些子。
問。輪迴六道底人。畢竟如何。師云。不願成佛。云爲甚麼不願成佛。師云。佛亦不究竟。云請師一言。師云。昨日猶記得。今朝話無門。
問。匹馬單槍時如何。師云。神鼎打退鼓。云畢竟如何。師云。想你不是這手腳。
問。如何是清凈法身。師云。灰頭土面。云爲甚麼如此。師云。爭怪得山僧。云未審向上還有事也無。師云有。云如何是向上事。師云。毗盧頂上金冠子。
問。撥塵見佛時如何。師云。佛亦是塵。
并州承天嵩禪師(凡十一)
師問首山。如何是佛法的的大意。山云。楚王城畔。汝水東流。師言下大悟。遂作三偈。
【現代漢語翻譯】 現代漢語譯本 僧：請問什麼是定乾坤之句？ 師：你打算如何理解？
僧：諸法未聞之時如何？ 師：風蕭蕭，雨颯颯。 僧：聞后如何？ 師：領會得好。
僧：古帆未掛之時如何？ 師：已經到岸了。 僧：到岸后如何？ 師：仍然是遲鈍之人。
僧：和尚未見先德之時如何？ 師：東行西行。 僧：見后如何？ 師：橫擔拄杖。
僧：達磨（Bodhidharma）未來之時如何？ 師：西天此土。 僧：來后如何？ 師：此土西天。
僧：寶劍未出匣之時如何？ 師：狼煙竟起。 僧：出匣后如何？ 師：天上天下。
僧：牛頭（Niutou）未見四祖（Fourth Patriarch）之時如何？ 師：天知地知。 僧：見后如何？ 師：仍然好一些。
僧：輪迴六道之人，究竟如何？ 師：不願成佛。 僧：為什麼不願成佛？ 師：佛亦不究竟。 僧：請老師說一句。 師：昨日猶記得，今朝話無門。
僧：匹馬單槍之時如何？ 師：神鼎打退鼓。 僧：畢竟如何？ 師：想你不是這手腳。
僧：如何是清凈法身？ 師：灰頭土面。 僧：為什麼如此？ 師：爭怪得山僧。 僧：未審向上還有事也無？ 師：有。 僧：如何是向上事？ 師：毗盧（Vairocana）頂上金冠子。
僧：撥塵見佛之時如何？ 師：佛亦是塵。
并州承天嵩禪師(凡十一)
師問首山（Shoushan）：如何是佛法的大意？ 山云：楚王城畔，汝水東流。 師言下大悟，遂作三偈。
【English Translation】 English version Monk: What is the phrase that settles the universe? Master: How do you intend to understand it?
Monk: What is it like when the dharmas have not been heard? Master: The wind whistles, the rain patters. Monk: What is it like after hearing them? Master: It's good to understand the words.
Monk: What is it like when the ancient sail is not yet hoisted? Master: Already arrived at the shore. Monk: What is it like after arriving? Master: Still a dullard.
Monk: What was it like when the master had not yet seen the former worthies? Master: Walking east, walking west. Monk: What was it like after seeing them? Master: Carrying a staff horizontally.
Monk: What was it like when Bodhidharma (達磨) had not yet come? Master: The Western Heaven, this land. Monk: What was it like after coming? Master: This land, the Western Heaven.
Monk: What is it like when the precious sword has not yet left its scabbard? Master: The smoke of war rises everywhere. Monk: What is it like after leaving the scabbard? Master: Above the heavens, below the heavens.
Monk: What was it like when Niutou (牛頭) had not yet seen the Fourth Patriarch (四祖)? Master: Heaven knows, earth knows. Monk: What was it like after seeing him? Master: Still a little better.
Monk: What is the ultimate state of beings in the six realms of reincarnation? Master: Unwilling to become a Buddha. Monk: Why unwilling to become a Buddha? Master: Even the Buddha is not ultimate. Monk: Please, master, say a word. Master: Yesterday I still remember, today there is no gate for words.
Monk: What is it like with a single horse and spear? Master: The divine cauldron beats a retreating drum. Monk: What is it ultimately like? Master: I think you are not capable of this.
Monk: What is the pure Dharma body? Master: Ash-covered head and dirt-covered face. Monk: Why is it like this? Master: How can you blame this mountain monk? Monk: I don't know if there is anything beyond this. Master: There is. Monk: What is the matter beyond this? Master: The golden crown on Vairocana's (毗盧) head.
Monk: What is it like when seeing the Buddha by clearing away the dust? Master: The Buddha is also dust.
Chan Master Song of Chengtian Monastery in Bingzhou (Eleven in total)
The Master asked Shoushan (首山): What is the great meaning of the Buddha-dharma? Shoushan said: Beside the city of the King of Chu, the Ru River flows east. The Master had a great enlightenment upon hearing this, and then composed three verses.
一曰。得用直須用。心意莫定動。三歲師子吼。十方絕狐種。二曰。我有真如性。如同幕里隱。打破六門關。顯出毗盧印。三曰。真骨金剛體可夸。六塵一拂永無遮。廓落世界空為體。體上無為真到家。
首山聞。請師喫茶云。這三頌。是你作那。師云是。山云。忽有人。教你現三十二相時如何。師云。某甲不是野狐精。山云。惜取眉毛好。師云。和尚落了多少。山以竹篦。驀頭打云。這漢向後亂做去在。
師辭首山。山以拄杖送師。師接得。有偈云。和尚拄杖。照破龍象。臨濟家風。落在我掌。山云。莫相帶累。師打山一坐具。山云。果然帶累。師云。今日捉敗這老漢。山云。又似得便宜。又似落便宜。
示眾云。文殊仗劍。五臺橫行。唐明一路。把斷妖訛。三世諸佛。未出教乘。網底游魚。龍門難渡。垂鉤四海。只釣獰龍。格外談玄。為尋知已。若也舉揚宗旨。須彌直須粉碎。若也諸佛說祖。海水便須枯竭。寶劍揮時。毫光萬里。放一線道。通方說話。把斷咽喉。諸人甚處出氣。
示眾云。第一單槍甲馬。第二甲馬。單槍。第三撒星排陣。第四衣錦還鄉。
時有僧問。如何是單槍甲馬。師云。不是金牙作。爭能射尉遲。云如何是甲馬單槍。師云。金鏃馬前落。婁樊喪膽魂。云如何
【現代漢語翻譯】 現代漢語譯本： 第一頌說：一旦領悟了真理，就要立刻運用，內心不要猶豫動搖。如同三歲的幼獅怒吼，能震懾十方，讓狐貍絕跡。（比喻頓悟的威力） 第二頌說：我具有本自具足的真如自性（Tathata，指不生不滅的本性），如同隱藏在帷幕之後。打破眼、耳、鼻、舌、身、意這六根之門，就能顯現出毗盧遮那佛（Vairocana，報身佛，光明遍照）的法印。（比喻通過修行證悟本性） 第三頌說：真如本性的金剛之體值得讚歎，六塵（色、聲、香、味、觸、法）的染污一拂而過，永遠無法遮蔽它。廓然空寂的世界以空性為本體，在空性本體上無所作為，才是真正到達了家。（比喻證悟后的自在境界）
首山省念禪師（Shoushan，禪師名）問：請老師喝茶，並問：這三首偈頌，是您作的嗎？ 僧人回答：是的。 首山禪師問：如果有人，教您顯現三十二相（Thirty-two Marks of the Buddha，佛的特徵）時，您會如何應對？ 僧人回答：我不是野狐精。（比喻不執著于外相） 首山禪師說：要好好珍惜你的眉毛啊！（意指不要輕易妄語） 僧人反問：和尚您又落入了多少呢？ 首山禪師用竹篦，劈頭蓋臉地打過去，說：這人以後會胡亂行事的。
僧人向首山禪師告辭。 首山禪師用拄杖送他。 僧人接過拄杖，作偈說：和尚的拄杖，照破了龍象（比喻有力量的人或事物）。 臨濟宗（Linji School，禪宗派別）的家風，落在了我的掌握之中。 首山禪師說：不要互相牽累。 僧人打掉首山禪師的坐具。 首山禪師說：果然被牽累了。 僧人說：今天我捉弄了這老和尚。 首山禪師說：又像是得了便宜，又像是吃了虧。
僧人開示大眾說：文殊菩薩（Manjusri，智慧的象徵）仗劍，在五臺山（Mount Wutai，文殊菩薩的道場）橫行。 唐明這一路，要截斷妖魔鬼怪的訛傳。 三世諸佛，也沒有超出教法的範圍。 漁網下的游魚，難以躍過龍門（Dragon Gate，比喻難關）。 在四海垂下釣鉤，只釣兇猛的惡龍。 格外地談論玄妙，是爲了尋找知音。 如果要宣揚宗旨，須彌山（Mount Sumeru，世界的中心）也要粉碎。 如果諸佛要講述祖師，海水也要枯竭。 寶劍揮動時，毫光照耀萬里。 放開一線生機，可以暢所欲言。 截斷咽喉，你們從哪裡出氣？
僧人開示大眾說：第一是單槍匹馬，第二是甲馬單槍，第三是撒星排陣，第四是衣錦還鄉。
當時有僧人問：什麼是單槍匹馬？ 僧人回答：不是金牙的人，怎麼能射中尉遲恭（Yuchi，唐朝名將）？ 僧人問：什麼是甲馬單槍？ 僧人回答：金箭落在馬前，婁樊（Loufan，古代少數民族）嚇得魂飛魄散。 僧人問：如何...
【English Translation】 English version: The first verse says: Once you attain understanding, you must use it immediately; do not let your mind waver. Like a three-year-old lion's roar, it can shake the ten directions and eliminate the fox species. (Metaphor for the power of sudden enlightenment) The second verse says: I have the true nature of Tathata (Tathata, referring to the nature of non-birth and non-death), like being hidden behind a curtain. Break through the six gates of the senses (eye, ear, nose, tongue, body, and mind), and the Dharma seal of Vairocana (Vairocana, the Sambhogakaya Buddha, the light that illuminates everywhere) will appear. (Metaphor for realizing one's nature through practice) The third verse says: The Vajra body of true nature is worthy of praise; the defilements of the six dusts (form, sound, smell, taste, touch, and dharma) are swept away and can never obscure it. The vast and empty world takes emptiness as its essence; being non-active on the essence of emptiness is truly arriving home. (Metaphor for the state of freedom after enlightenment)
Shoushan (Shoushan, name of a Chan master) asked: 'Please have some tea, teacher.' and asked: 'Did you compose these three verses?' The monk replied: 'Yes.' Shoushan asked: 'If someone were to teach you to manifest the Thirty-two Marks of the Buddha (Thirty-two Marks of the Buddha, characteristics of the Buddha), how would you respond?' The monk replied: 'I am not a wild fox spirit.' (Metaphor for not being attached to external appearances) Shoushan said: 'Cherish your eyebrows!' (Meaning: do not lie easily) The monk retorted: 'How much have you fallen into, Venerable?' Shoushan struck him over the head with a bamboo staff, saying: 'This person will act recklessly in the future.'
The monk bid farewell to Shoushan. Shoushan sent him off with a staff. The monk received the staff and composed a verse: 'The Venerable's staff illuminates the dragons and elephants (metaphor for powerful people or things). The family style of the Linji School (Linji School, a Chan sect) has fallen into my grasp.' Shoushan said: 'Do not burden each other.' The monk knocked Shoushan's sitting mat away. Shoushan said: 'Indeed, I have been burdened.' The monk said: 'Today I have tricked this old monk.' Shoushan said: 'It seems like you have gained an advantage, and it seems like you have suffered a loss.'
The monk addressed the assembly, saying: 'Manjusri (Manjusri, symbol of wisdom) wields a sword and roams freely on Mount Wutai (Mount Wutai, Manjusri's sacred site). This path of Tangming must cut off the false rumors of demons and monsters. The Buddhas of the three worlds have not gone beyond the scope of the teachings. Fish in a net find it difficult to leap over the Dragon Gate (Dragon Gate, metaphor for a difficult hurdle). Casting a hook in the four seas, only fierce dragons are caught. Talking about the profound beyond the ordinary is to find a kindred spirit. If you want to proclaim the doctrine, Mount Sumeru (Mount Sumeru, the center of the world) must be shattered. If the Buddhas want to speak of the patriarchs, the sea must dry up. When the precious sword is wielded, its light shines for ten thousand miles. Open a line of life, and you can speak freely. Cut off the throat, where do you all breathe from?'
The monk addressed the assembly, saying: 'First is a single spear and armor, second is armor and a single spear, third is scattering stars and arranging formations, and fourth is returning home in brocade.'
At that time, a monk asked: 'What is a single spear and armor?' The monk replied: 'If it were not made of golden teeth, how could one shoot Yuchi (Yuchi, a famous general of the Tang Dynasty)?' The monk asked: 'What is armor and a single spear?' The monk replied: 'The golden arrow falls before the horse, and Loufan (Loufan, an ancient ethnic minority) is frightened out of their wits.' The monk asked: 'How...'
是撒星排陣。師云。陣雲橫海上。未辨聖明君。云如何是衣錦還鄉。師云。四海無訊息。回奉聖明君。
師問僧。迦葉門前客。祇園會裡人。云特來禮拜。師云。洎不問過。僧便喝。師云。錯。僧又喝。師云。放你三十棒。僧云。許和尚具一隻眼。師云。吃棒了聽款。
師問僧。甚處來。云潞府。師云。米作么價。雲和尚試道看。師云。不解作客。勞煩主人。庫下喫茶去。
僧問。鈍根樂小法。不自信作佛。作佛后如何。師云。水裡捉麒麟。云與么則便登高山去也。師云。騎牛上三十三天。
問古人東山西嶺青。意旨如何。師云。波斯鼻孔大。云恁么則西天迦葉。東土我師。師云。金剛手板闊。
問有相即不問。如何是無相。師云。忻州齊和尚。云如何會得。師云。代州雁門關。
問臨濟推倒黃檗。為甚麼。維那吃棒。師云。正狗不偷油。雞銜燈盞走。
問古人拈槌豎拂。意旨如何。師云。騎驢不著靴。
汝州首山志禪師(凡二)
師問首山念和尚。德山棒臨濟喝。意旨如何。念云。汝試道看。師便喝。念拈棒。師指住云。莫亂做。念擲下棒云。龍蛇易辨。衲子難謾。師云。草賊大敗。
僧問。如何是祖師西來意。師云。三尺杖子破瓦盆。
云
【現代漢語翻譯】 現代漢語譯本： 是撒星排陣。師父說：『陣雲橫亙在海上，還未能辨認出聖明的君主。』（僧人）問：『如何是衣錦還鄉？』師父說：『四海沒有訊息傳來，（我）要回去侍奉聖明的君主。』
師父問僧人：『（你）是迦葉（Kasyapa，佛教中的一位重要弟子）門前的客人，還是祇園（Jetavana，佛教中的一個著名寺院）會裡的人？』（僧人）說：『特來禮拜。』師父說：『（你）甚至不問候一聲就過去了。』僧人便喝（一聲）。師父說：『錯。』僧人又喝（一聲）。師父說：『（該）放你三十棒。』僧人說：『允許和尚具一隻眼。』師父說：『吃棒之後聽我解釋。』
師父問僧人：『從哪裡來？』（僧人）說：『潞府。』師父說：『米是什麼價錢？』（僧人）說：『和尚您試著說看。』師父說：『不善於做客人，勞煩主人了。去庫房喝茶吧。』
僧人問：『鈍根之人樂於小法，不相信自己能成佛，成佛之後會如何？』師父說：『水裡捉麒麟。』（僧人）說：『這麼說我就要登上高山去了。』師父說：『騎牛上三十三天。』
（僧人）問：『古人說「東山西嶺青」，意旨如何？』師父說：『波斯人鼻孔大。』（僧人）說：『這麼說西天的迦葉，就是東土的我的師父。』師父說：『金剛的手板寬大。』
（僧人）問：『有相之法就不問了，如何是無相？』師父說：『忻州的齊和尚。』（僧人）問：『如何才能領會？』師父說：『代州的雁門關。』
（僧人）問：『臨濟（Linji，禪宗大師）推倒黃檗（Huangbo，禪宗大師），為什麼維那（Vina，寺院中的一種職務）要吃棒？』師父說：『正經的狗不偷油，雞銜著燈盞走。』
（僧人）問：『古人拈槌豎拂，意旨如何？』師父說：『騎驢不穿靴。』
汝州首山志禪師(凡二)
師父問首山念和尚：『德山的棒和臨濟的喝，意旨如何？』念（和尚）說：『你試著說看。』師父便喝（一聲）。念（和尚）拿起棒。師父指著（他）說：『不要亂來。』念（和尚）扔下棒說：『龍蛇容易辨認，衲子難以欺騙。』師父說：『草寇大敗。』
僧人問：『如何是祖師西來意？』師父說：『三尺長的杖子和破瓦盆。』
云
English version: It is like scattering stars to form a battle array. The master said, 'The battle clouds stretch across the sea, and the sagacious ruler is yet to be discerned.' (The monk) asked, 'What is meant by returning home in brocade?' The master said, 'There is no news from the four seas; (I) must return to serve the sagacious ruler.'
The master asked a monk, 'Are you a guest before Kasyapa's (迦葉，one of the important disciples in Buddhism) gate, or a person in the Jetavana (祇園，a famous monastery in Buddhism) assembly?' (The monk) said, 'I have come specifically to pay my respects.' The master said, 'You even pass by without a greeting.' The monk then shouted. The master said, 'Wrong.' The monk shouted again. The master said, 'You deserve thirty blows.' The monk said, 'Allow the monk to have one eye.' The master said, 'Listen to the explanation after receiving the blows.'
The master asked a monk, 'Where do you come from?' (The monk) said, 'Lu Prefecture.' The master said, 'What is the price of rice?' (The monk) said, 'Master, why don't you try to say it?' The master said, 'Not good at being a guest, troubling the host. Go to the storehouse for tea.'
A monk asked, 'Those of dull faculties delight in the lesser teachings and do not believe they can become Buddhas. What will happen after becoming a Buddha?' The master said, 'Catching a Qilin (麒麟，a mythical creature) in the water.' (The monk) said, 'In that case, I will ascend the high mountain.' The master said, 'Riding an ox up to the Thirty-three Heavens.'
(The monk) asked, 'The ancients said, 'The eastern mountain and western ridge are green.' What is the meaning?' The master said, 'The Persian's nose is big.' (The monk) said, 'In that case, Kasyapa of the Western Heaven is my master in the Eastern Land.' The master said, 'Vajra's (金剛，a deity) handboard is wide.'
(The monk) asked, 'I won't ask about forms. What is formlessness?' The master said, 'The Qi monk of Xin Prefecture.' (The monk) asked, 'How can one understand this?' The master said, 'Yanmen Pass of Dai Prefecture.'
(The monk) asked, 'Linji (臨濟，a Chan master) knocked down Huangbo (黃檗，a Chan master). Why did the Vina (維那，a monastic office) receive the blows?' The master said, 'An honest dog doesn't steal oil; a chicken carries a lamp.'
(The monk) asked, 'What is the meaning of the ancients raising the mallet and holding up the whisk?' The master said, 'Riding a donkey without wearing boots.'
Chan Master Zhizhi of Shou Shan in Ruzhou (Two in total)
The master asked Monk Nian of Shou Shan, 'What is the meaning of Deshan's (德山，a Chan master) stick and Linji's shout?' Nian (the monk) said, 'You try to say it.' The master then shouted. Nian (the monk) picked up the stick. The master pointed at (him) and said, 'Don't act rashly.' Nian (the monk) threw down the stick and said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' The master said, 'The bandit army is utterly defeated.'
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A three-foot staff and a broken clay pot.'
Cloud
【English Translation】 English version: It is like scattering stars to form a battle array. The master said, 'The battle clouds stretch across the sea, and the sagacious ruler is yet to be discerned.' (The monk) asked, 'What is meant by returning home in brocade?' The master said, 'There is no news from the four seas; (I) must return to serve the sagacious ruler.'
The master asked a monk, 'Are you a guest before Kasyapa's (迦葉，one of the important disciples in Buddhism) gate, or a person in the Jetavana (祇園，a famous monastery in Buddhism) assembly?' (The monk) said, 'I have come specifically to pay my respects.' The master said, 'You even pass by without a greeting.' The monk then shouted. The master said, 'Wrong.' The monk shouted again. The master said, 'You deserve thirty blows.' The monk said, 'Allow the monk to have one eye.' The master said, 'Listen to the explanation after receiving the blows.'
The master asked a monk, 'Where do you come from?' (The monk) said, 'Lu Prefecture.' The master said, 'What is the price of rice?' (The monk) said, 'Master, why don't you try to say it?' The master said, 'Not good at being a guest, troubling the host. Go to the storehouse for tea.'
A monk asked, 'Those of dull faculties delight in the lesser teachings and do not believe they can become Buddhas. What will happen after becoming a Buddha?' The master said, 'Catching a Qilin (麒麟，a mythical creature) in the water.' (The monk) said, 'In that case, I will ascend the high mountain.' The master said, 'Riding an ox up to the Thirty-three Heavens.'
(The monk) asked, 'The ancients said, 'The eastern mountain and western ridge are green.' What is the meaning?' The master said, 'The Persian's nose is big.' (The monk) said, 'In that case, Kasyapa of the Western Heaven is my master in the Eastern Land.' The master said, 'Vajra's (金剛，a deity) handboard is wide.'
(The monk) asked, 'I won't ask about forms. What is formlessness?' The master said, 'The Qi monk of Xin Prefecture.' (The monk) asked, 'How can one understand this?' The master said, 'Yanmen Pass of Dai Prefecture.'
(The monk) asked, 'Linji (臨濟，a Chan master) knocked down Huangbo (黃檗，a Chan master). Why did the Vina (維那，a monastic office) receive the blows?' The master said, 'An honest dog doesn't steal oil; a chicken carries a lamp.'
(The monk) asked, 'What is the meaning of the ancients raising the mallet and holding up the whisk?' The master said, 'Riding a donkey without wearing boots.'
Chan Master Zhizhi of Shou Shan in Ruzhou (Two in total)
The master asked Monk Nian of Shou Shan, 'What is the meaning of Deshan's (德山，a Chan master) stick and Linji's shout?' Nian (the monk) said, 'You try to say it.' The master then shouted. Nian (the monk) picked up the stick. The master pointed at (him) and said, 'Don't act rashly.' Nian (the monk) threw down the stick and said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' The master said, 'The bandit army is utterly defeated.'
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'A three-foot staff and a broken clay pot.'
Cloud
如何是佛。師云。桶底脫。
云從上諸聖。有何言句。師云。如是我聞。云某甲不會。師云。信受奉行。
隋州智門罕禪師(凡一)
因為北塔僧使。點茶。師乃起自揖僧使。近上坐。使云。鷂子頭上。豈可安巢。師云。捧上不成龍。隨後打一坐具。僧使茶罷。進前云。適來觸忤和尚。師云。江南杜禪客。覓甚麼第二碗。
汝州仁王評禪師(凡一)
師問首山。如何是佛法大意。山便喝。師作禮。山拈棒。師云。和尚沒世界那。山擲下棒云。明眼人難設。師云。草賊大敗。
襄州石門慧昭山主(凡一)
楊億侍郎。寄問云。入山不怕虎。當路卻防人。時如何。師云。君子坦蕩蕩。
云如何是石門山。雲石頭大底大。小底小。云如何是山中人。師云。橫眠倒臥。
南嶽下第十一世
汾陽善昭禪師法嗣
潭州興化楚圓禪師(凡二十)
依汾陽經一紀。得旨之後。固大愚數輩。辭汾陽。相讓不肯作參頭。汾陽云。此行不可以戒臘推。聽吾偈曰。天無頭。吉州城外起戈矛。將軍疋馬林下過。員州城裡鬧啾啾。
師遽出班云。楚圓何人。敢受和尚。如此記別。即領眾作禮。
汾陽復祝之曰。吾在先師處。親證三昧。汝今已得。宜行南方
【現代漢語翻譯】 現代漢語譯本 問：什麼是佛？ 師父說：『桶底脫。』（比喻徹底覺悟，不再有任何束縛） 問：從上代諸位聖人那裡，有什麼言語教誨？ 師父說：『如是我聞。』（我親自聽到佛這樣說，表示經文的真實性） 問：我（某甲）不明白。 師父說：『信受奉行。』（相信並接受，按照佛法去做）
隋州智門罕禪師(凡一) 因為北塔僧使來訪，（智門罕禪師）正在點茶。 禪師於是起身向僧使作揖，請他坐到上座。 僧使說：『鷂子頭上，豈可安巢？』（比喻不相稱，不協調） 禪師說：『捧上不成龍。』（比喻期望落空） 隨後打了一下坐具。 僧使喝完茶，上前說：『剛才冒犯了和尚。』 禪師說：『江南杜禪客，覓甚麼第二碗？』（比喻多餘，畫蛇添足）
汝州仁王評禪師(凡一) 禪師問首山：『如何是佛法大意？』 首山便喝（一種禪宗的表達方式）。 禪師作禮。 首山拿起棒子。 禪師說：『和尚沒世界那？』（比喻不留情面，毫不客氣） 首山扔下棒子說：『明眼人難設。』（對於有智慧的人，難以設下圈套） 禪師說：『草賊大敗。』（比喻徹底失敗）
襄州石門慧昭山主(凡一) 楊億侍郎寄信詢問：『入山不怕虎，當路卻防人，時如何？』 師父說：『君子坦蕩蕩。』（君子心胸寬廣，無所畏懼）
問：如何是石門山？ 師父說：『石頭大底大，小底小。』（實事求是，如實呈現） 問：如何是山中人？ 師父說：『橫眠倒臥。』（自由自在，無拘無束）
南嶽下第十一世 汾陽善昭禪師法嗣 潭州興化楚圓禪師(凡二十) 依止汾陽禪師一紀（十二年）。 得到真傳之後，與大愚等幾個人，辭別汾陽禪師。 互相謙讓，不肯做參頭（領頭的）。 汾陽禪師說：『這次出行不可以按照戒臘（受戒年限）來推舉，聽我的偈語：天無頭，吉州城外起戈矛。將軍疋馬林下過，員州城裡鬧啾啾。』 楚圓禪師立刻從隊伍中站出來說：『楚圓是什麼人，敢接受和尚如此記別（特別的囑託）？』 隨即帶領大家行禮。 汾陽禪師又祝願他說：『我在先師處，親證三昧（一種禪定境界）。 你現在已經得到，應該前往南方。』
【English Translation】 English version Question: What is Buddha? The Master said: 'The bottom of the bucket is broken through.' (Meaning a complete awakening, free from all fetters) Question: What words or teachings are there from the past sages? The Master said: 'Thus have I heard.' (Indicating the authenticity of the sutra, that it was personally heard from the Buddha) Question: I (someone) do not understand. The Master said: 'Believe, accept, and practice accordingly.' (Believe and accept, and act according to the Dharma)
Zen Master Zhimen Han of Suizhou (Total of One) Because the monastic envoy of Beita came to visit, (Zen Master Zhimen Han) was preparing tea. The Zen Master then got up to bow to the monastic envoy, inviting him to sit in the upper seat. The envoy said: 'How can a nest be built on a hawk's head?' (Meaning inappropriate, uncoordinated) The Zen Master said: 'Holding it up does not make it a dragon.' (Meaning expectations are dashed) Then he struck the sitting mat once. After the monastic envoy finished drinking tea, he stepped forward and said: 'I offended the monk just now.' The Zen Master said: 'Zen traveler Du from Jiangnan, what are you looking for in a second bowl?' (Meaning superfluous, gilding the lily)
Zen Master Renwang Ping of Ruzhou (Total of One) The Zen Master asked Shoushan: 'What is the great meaning of the Buddha-dharma?' Shoushan then shouted (a Chan expression). The Zen Master made a bow. Shoushan picked up a stick. The Zen Master said: 'Is the monk without a world?' (Meaning unforgiving, impolite) Shoushan threw down the stick and said: 'It is difficult to set up a trap for those with clear eyes.' (It is difficult to deceive those with wisdom) The Zen Master said: 'The bandit army is utterly defeated.' (Meaning a complete failure)
Mountain Master Huizhao of Shimen in Xiangzhou (Total of One) Vice Minister Yang Yi sent a letter asking: 'Entering the mountain is not afraid of tigers, but on the road, one must guard against people. What is the situation?' The Master said: 'The gentleman is magnanimous.' (A gentleman has a broad mind and is fearless)
Question: What is Shimen Mountain like? The Master said: 'The big stones are big, and the small stones are small.' (Being realistic, presenting things as they are) Question: What are the people in the mountains like? The Master said: 'Lying down and sleeping freely.' (Free and unrestrained)
Eleventh Generation Under Nanyue Dharma Successor of Zen Master Shanzhao of Fenyang Zen Master Chuyuan of Xinghua in Tanzhou (Total of Twenty) He stayed with Zen Master Fenyang for one cycle (twelve years). After obtaining the true transmission, he and Dayu and several others bid farewell to Zen Master Fenyang. They humbly declined to be the Santou (the leader). Zen Master Fenyang said: 'This trip cannot be promoted according to the years of ordination, listen to my verse: The sky has no head, outside Jizhou city, spears and halberds rise. The general passes under the forest on a single horse, in Yuanzhou city, it is noisy and chaotic.' Zen Master Chuyuan immediately stood out from the group and said: 'Who is Chuyuan, daring to accept such a special entrustment from the monk?' Then he led everyone to bow. Zen Master Fenyang further blessed him, saying: 'I personally witnessed Samadhi (a state of meditative absorption) at my former teacher's place. You have now obtained it, you should go to the South.'
。大興吾道。
即造洞山實禪師席。終日面壁。寶問。達磨九年面壁。意旨如何。師云。空腹高心。寶翌日昇堂。請師充第一座。
后開法袁州南源。終於本山。
示眾云。無明實性即佛性。幻化空身即法身。諸仁者若也信得去。不妨省力。可謂善財入彌勒樓閣。無邊法門。悉皆周遍。得大無礙。悟法無生。是謂無生法忍。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。且問諸人。且阿那個是當念。只如諸人。無明之性。即汝本覺妙明之性。蓋為不了生死根源。執妄為實。隨妄所轉。致墮輪迴。受種種苦。若能迴光反照。自悟本來真性。不生不滅。故云。無明實性即佛性。幻化空身即法身。只如四大五蘊。不凈之身。即無實義。如夢如幻。如影如響。從無量劫來。流浪生死。貪愛所使。無暫休歇。出此入彼。積骨如毗富羅山。飲乳如四大海水。何故。為無智慧。不能了知五蘊本空。都無所實。逐妄所生。貪慾所拘。不能自在。所以世尊云。諸苦所因。貪慾為本。若滅貪慾。無所依止。汝等若能了知幻身虛假。本來空寂諸見不生無我人眾生壽者諸法皆如故。幻化空身即法身。法身覺了無一物。唯有聽法說法。虛玄大道。無著真宗。故云。本源自性天真佛。又云。五陰浮雲空去來。三毒水泡
【現代漢語翻譯】 現代漢語譯本
大力弘揚我的佛法。
隨即前往洞山實禪師（Dongshan Shishi，洞山實禪師）的座位。整日面壁。寶（Bao）問道：『達摩（Damo）九年面壁，意旨是什麼？』禪師說：『空腹高心。』寶第二天升座，請禪師擔任第一座。
後來在袁州南源開創佛法，最終在本山圓寂。
向大眾開示說：『無明（wuming，ignorance）的實性就是佛性（foxing，Buddha-nature），幻化的空身就是法身（fashen，Dharma-body）。各位如果能夠深信不疑，不妨省些力氣。可以說是善財（Shancai）進入彌勒（Mile，Maitreya）樓閣，無邊的法門，全部周遍。獲得大無礙，領悟法無生，這就是無生法忍（wusheng faren，acceptance of the non-arising of phenomena）。無邊的剎境（chajing，Buddha-lands），自他不隔于毫端。十世古今，始終不離於當念。』且問各位，哪個是當念？只如各位，無明之性，就是你們本覺妙明之性。因為不了生死根源，執妄為實，隨妄所轉，導致墮入輪迴，遭受種種痛苦。如果能夠迴光反照，自悟本來真性，不生不滅。所以說，無明實性即佛性，幻化空身即法身。只如四大五蘊（sida wuyun，the five aggregates），不凈之身，即無實義，如夢如幻，如影如響。從無量劫以來，流浪生死，貪愛所使，無暫休歇。出此入彼，積骨如毗富羅山（vipuluo shan，Mount Vipula），飲乳如四大海水。何故？為無智慧，不能了知五蘊本空，都無所實，逐妄所生，貪慾所拘，不能自在。所以世尊（Shizun，the World-Honored One）說，諸苦所因，貪慾為本。若滅貪慾，無所依止。你們如果能夠了知幻身虛假，本來空寂，諸見不生，無我人眾生壽者，諸法皆如故，幻化空身即法身。法身覺了無一物，唯有聽法說法，虛玄大道，無著真宗。故云，本源自性天真佛。又云，五陰浮雲空去來，三毒水泡
【English Translation】 English version
Vigorously promote my Dharma.
Then he went to the seat of Chan Master Dongshan Shishi (Dongshan Shishi, Real Chan Master of Dongshan). He faced the wall all day. Bao (Bao) asked, 'What is the meaning of Bodhidharma (Damo) facing the wall for nine years?' The Master said, 'Empty stomach and high mind.' The next day, Bao ascended the hall and invited the Master to fill the first seat.
Later, he founded the Dharma in Nanyuan, Yuanzhou, and finally passed away in this mountain.
He instructed the assembly, saying, 'The real nature of ignorance (wuming) is Buddha-nature (foxing), and the illusory empty body is the Dharma-body (fashen). If you all can believe it deeply, you might as well save some effort. It can be said that Sudhana (Shancai) entered the Maitreya (Mile) pavilion, and the boundless Dharma doors are all pervasive. Attaining great unobstructedness, realizing the non-arising of Dharma, this is called acceptance of the non-arising of phenomena (wusheng faren). The boundless Buddha-lands (chajing), self and others are not separated by a hair's breadth. The past and present of the ten ages are always inseparable from the present moment.' And ask everyone, which is the present moment? Just like everyone, the nature of ignorance is your originally enlightened and wonderfully bright nature. Because you do not understand the root of birth and death, you cling to illusion as reality, and follow illusion to be transformed, leading to falling into reincarnation and suffering all kinds of pain. If you can turn the light inward and realize your original true nature, which is neither born nor dies. Therefore, it is said that the real nature of ignorance is Buddha-nature, and the illusory empty body is the Dharma-body. Just like the four great elements and five aggregates (sida wuyun), the impure body has no real meaning, like a dream, like an illusion, like a shadow, like an echo. From countless kalpas, wandering in birth and death, driven by greed and love, without a moment's rest. Going out of this and entering that, accumulating bones like Mount Vipula (vipuluo shan), drinking milk like the four great seas. Why? Because there is no wisdom, and you cannot understand that the five aggregates are originally empty, without any reality, born from following illusion, bound by greed and desire, unable to be free. Therefore, the World-Honored One (Shizun) said, the cause of all suffering is rooted in greed and desire. If greed and desire are extinguished, there is nothing to rely on. If you can understand that the illusory body is false, originally empty and silent, all views do not arise, there is no self, no person, no sentient being, no life-span, all dharmas are as they are, the illusory empty body is the Dharma-body. The Dharma-body is enlightened and there is nothing, only listening to the Dharma and speaking the Dharma, the empty and profound great path, the true sect without attachment. Therefore, it is said, the original source, self-nature, is the natural Buddha. It is also said, the five skandhas are floating clouds coming and going in emptiness, the three poisons are water bubbles
虛出沒。若如是者。為度一切苦厄。乃至無量無邊。煩惱知解。悉皆清凈。是為清凈法身。若到這個田地。便能出此入彼。捨身受身。地獄天堂。此界他方。縱橫自在。任意浮沉。應物舒光。隨機逗教。喚作千五億化身。恁么說話。可謂無夢說夢。和泥合水。撒屎撒尿。不識好惡。乃呵呵大笑云。若向衲僧門下。十萬八千。未夢見他汗臭氣在。雖然如是。事無一向。但以假名字。引導于眾生。喝一喝。
示眾云。馬大師即心即佛。當人未悟。盤山非心非佛。只成戲論之談。雪峰輥毬。誑諕小兒之作。雲門顧鑒。笑殺傍觀。少室自傷。一場大錯。德山入門便棒。未遇奇人。臨濟入門便喝。太殺輕薄。黃梅呈頌。人我未忘。更言祖祖相傳。遞相誹謗。到這裡。須是個人始得。所以道。鷹生鷹子。鶻生鶻兒。然雖如此。也是鞏縣茶瓶。乃彈指一下。
示眾云。先寶應道。第一句薦得。堪與佛祖為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。
若是道吾即不然。第一句薦得。和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也海晏河清。行人避路。坐也乾坤黑暗。日月無光。汝等諸人。何處出氣。如今還有出氣者么。有即出來。對眾出氣。若無。道吾今日。與汝出氣去也
【現代漢語翻譯】 現代漢語譯本：虛幻的出現和消失。如果能夠這樣，爲了度脫一切痛苦災難，乃至無量無邊的煩惱和知解，全部都清凈，這就是清凈法身。如果達到這種境界，便能自由出入，捨棄此身接受彼身，地獄天堂，此方他方，縱橫自在，任意浮沉，應物而舒放光明，隨機而施教。這被稱為千五億化身。這樣說話，可謂是無夢說夢，和泥合水，撒屎撒尿，不識好壞。於是呵呵大笑說：『如果向衲僧門下，十萬八千里，還沒夢見他的汗臭味呢。』雖然如此，事情不是絕對的，只是用假名字，引導眾生。』喝一聲。
開示大眾說：『馬祖（Mazu）（指馬祖道一禪師）說『即心即佛』，當人沒有領悟。盤山（Panshan）（指盤山寶積禪師）說『非心非佛』，只成了戲論之談。雪峰（Xuefeng）（指雪峰義存禪師）滾動圓球，是哄騙小孩的把戲。雲門（Yunmen）（指雲門文偃禪師）顧影自憐，笑死了旁觀者。少室（Shaoshi）（指達摩祖師）獨自悲傷，一場大錯。德山（Deshan）（指德山宣鑒禪師）入門就打，沒有遇到奇人。臨濟（Linji）（指臨濟義玄禪師）入門就喝，太輕率淺薄。黃梅（Huangmei）（指五祖弘忍大師）呈頌，人我之見未忘，還說祖祖相傳，互相誹謗。』到了這裡，必須是個人才行。所以說：『鷹生鷹子，鶻生鶻兒。』雖然如此，也是鞏縣的茶瓶。」於是彈指一下。
開示大眾說：『先寶應（Xian Baoying）（指寶應禪師）說，第一句領悟了，可以做佛祖的老師；第二句領悟了，可以做人天的老師；第三句領悟了，自身都救不了。』
如果是道吾（Daowu）（指道吾圓智禪師），我就不這樣說。第一句領悟了，和泥合水；第二句領悟了，無繩自縛；第三句領悟了，四棱著地。所以說：『起立時，天下太平，行人避讓；坐下時，乾坤黑暗，日月無光。』你們這些人，從哪裡出氣？現在還有能出氣的人嗎？有就出來，當衆出氣。如果沒有，道吾今天，就為你們出氣去！』
【English Translation】 English version: Illusory appearances and disappearances. If it is like this, in order to deliver all suffering and calamity, even immeasurable and boundless afflictions and understandings, all are purified. This is the pure Dharma body. If one reaches this state, one can freely enter and exit, abandon this body and receive another, hell and heaven, this realm and other realms, freely in all directions, floating and sinking at will, responding to things and emitting light, teaching according to circumstances. This is called the myriad transformations. To speak like this is like dreaming of dreams, mixing mud with water, scattering excrement and urine, not knowing good from bad.' Then he laughed loudly and said, 'If you go to the monks' quarters, ten thousand eight thousand miles away, you haven't even dreamed of his sweaty smell.' Although it is like this, things are not absolute, but only using false names to guide sentient beings.' He shouts once.
Instructing the assembly, he said: 'Mazu (Master Mazu Daoyi) said, 'The mind itself is Buddha,' but people have not awakened. Panshan (Zen Master Panshan Baoji) said, 'Neither mind nor Buddha,' which only becomes talk of play. Xuefeng (Zen Master Xuefeng Yicun) rolling a ball is a trick to deceive children. Yunmen (Zen Master Yunmen Wenyan) admiring himself in the mirror, laughing to death the bystanders. Shaoshi (Bodhidharma) is sad by himself, a big mistake. Deshan (Zen Master Deshan Xuanjian) hits upon entering, not meeting a rare person. Linji (Zen Master Linji Yixuan) shouts upon entering, too frivolous and shallow. Huangmei (The Fifth Patriarch Hongren) presenting a verse, the view of self and others has not been forgotten, and it is also said that it is passed down from ancestor to ancestor, slandering each other.' Reaching this point, one must be a person. Therefore, it is said: 'Hawks give birth to hawks, falcons give birth to falcons.' Even so, it is also a tea bottle from Gong County.' Then he snapped his fingers.
Instructing the assembly, he said: 'Xian Baoying (Zen Master Baoying) said, 'If you understand the first sentence, you can be a teacher of Buddhas and ancestors; if you understand the second sentence, you can be a teacher of humans and gods; if you understand the third sentence, you cannot save yourself.'
If it were Daowu (Zen Master Daowu Yuanzhi), I would not say it like this. If you understand the first sentence, it is mixing mud with water; if you understand the second sentence, it is tying yourself without a rope; if you understand the third sentence, it is four edges on the ground. Therefore, it is said: 'When standing up, the world is peaceful, and pedestrians avoid the road; when sitting down, the universe is dark, and the sun and moon are without light.' All of you, where do you exhale from? Is there anyone who can exhale now? If so, come out and exhale in front of everyone. If not, Daowu will exhale for you today!'
。乃噓一聲。
示眾云。宗師者。奪貧子之衣珠。究達人之見處。若不如是。儘是和泥合水漢。良久云。路逢劍客須呈劍。不是詩人不獻詩。喝一喝。
示眾云。道吾打鼓。四大部洲同參。拄杖橫也。挑括乾坤大地。缽盂轉也。覆卻恒沙世界。且問。你等諸人。向甚麼處。安身立命。若也知安身立命處。北俱盧州。吃粥吃飯。若也不知。長連床上。吃粥吃飯。卓拄杖一下。
示眾云。上來也。步步登高。下去也。通身無礙。所以道。有時先敲后唱。有時先唱后敲。有時敲唱同時。有時敲唱不同時。所以王登寶殿。野老謳歌。如今還有謳歌者么。良久云。木人雖舉手。石女不抬頭。喝一喝。
示眾云。心若無事。萬法不生。意絕玄微。纖塵何立。向上一路。千聖不傳。學者勞形。如猿捉影。喝一喝。
示眾云。百千法門。同歸方寸。河沙妙義。總在心源。無三界可出。無菩提可求。人與非人。性相平等。既然如是。為甚麼。那吒撲帝鐘。良久云。波斯鼻孔長又長。
示眾云。說佛說祖。和泥合水。向上向下。衲僧破草鞋。總不恁么。無繩自縛。且獨脫一句。作么生道。還有人。道得么。試對眾倒道將一句來。有么有么。良久云。冢上更加泥。喝一喝。
師為唐明嵩和尚馳書
【現代漢語翻譯】 現代漢語譯本： 於是噓了一口氣。
開示大眾說：『宗師，是奪取窮人的衣內寶珠，窮盡通達之人的見解之處。如果不是這樣，全都是和泥摻水的庸人。』停頓了很久說：『路上遇到劍客必須呈上劍，不是詩人不必獻詩。』喝一聲。
開示大眾說：『道吾（Daowu，人名）打鼓，四大部洲（Sì Dà Bù Zhōu，佛教宇宙觀中的四個大洲）一同參與。拄杖橫著，挑起乾坤大地；缽盂轉動，覆蓋恒河沙數的世界。』且問：『你們這些人，在什麼地方安身立命？』如果知道安身立命之處，就在北俱盧州（Běi Jù Lú Zhōu，四大部洲之一）吃粥吃飯；如果不知道，就在長連床上吃粥吃飯。』用拄杖敲擊一下。
開示大眾說：『上來，步步登高；下去，通身無礙。』所以說：『有時先敲后唱，有時先唱后敲，有時敲唱同時，有時敲唱不同時。』所以王登寶殿，野老謳歌。如今還有謳歌的人嗎？停頓了很久說：『木人雖然舉手，石女不抬頭。』喝一聲。
開示大眾說：『心若無事，萬法不生；意絕玄微，纖塵何立。』向上一路，千聖不傳；學者勞形，如猿捉影。喝一聲。
開示大眾說：『百千法門，同歸方寸；河沙妙義，總在心源。』無三界（Wú Sān Jiè，佛教中的欲界、色界、無色界）可出，無菩提（Wú Pú Tí，覺悟）可求。人與非人，性相平等。既然如此，為什麼那吒（Nǎ Zhā，佛教護法神）撲帝鐘？停頓了很久說：『波斯（Bōsī，古代西亞國家）鼻孔長又長。』
開示大眾說：『說佛說祖，和泥合水；向上向下，衲僧（Nà Sēng，僧人的別稱）破草鞋。』總不這樣，無繩自縛。且獨脫一句，怎麼說？還有人說得出來嗎？試著對大眾倒說一句來。有嗎？有嗎？停頓了很久說：『墳墓上更加泥。』喝一聲。
師父為唐明嵩（Táng Míng Sōng，人名）和尚傳遞書信。
【English Translation】 English version: Then, he let out a sigh.
He addressed the assembly, saying: 'A master is one who seizes the jewel within the robe of a poor man and exhausts the understanding of a person who has attained. If it is not so, they are all just mixing mud and water.' After a long pause, he said: 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not offer a poem.' He gave a shout.
He addressed the assembly, saying: 'When Daowu beats the drum, all four great continents participate together. The staff held horizontally supports the universe and the great earth; the bowl turns and covers the countless worlds like the sands of the Ganges.' And then he asked: 'Where do you all establish yourselves and settle your lives?' If you know where to establish yourselves and settle your lives, then you are eating porridge and rice in Uttarakuru (one of the four great continents); if you do not know, then you are eating porridge and rice on the long benches.' He struck the staff once.
He addressed the assembly, saying: 'Going up, step by step ascending; going down, the whole body is without obstruction.' Therefore, it is said: 'Sometimes the knock comes before the song, sometimes the song comes before the knock, sometimes the knock and the song are simultaneous, sometimes the knock and the song are not simultaneous.' Therefore, the king ascends the precious palace, and the old peasant sings. Are there still singers today?' After a long pause, he said: 'Though the wooden man raises his hand, the stone woman does not raise her head.' He gave a shout.
He addressed the assembly, saying: 'If the mind is without affairs, the myriad dharmas do not arise; if the intention is cut off from the subtle and profound, where can a speck of dust stand?' The path upwards is not transmitted by a thousand sages; the scholar toils in vain, like a monkey grasping at a reflection. He gave a shout.
He addressed the assembly, saying: 'Hundreds and thousands of dharma gates all return to the square inch; the countless wonderful meanings are all within the source of the mind.' There is no Three Realms (the realms of desire, form, and formlessness) to escape, no Bodhi (enlightenment) to seek. Humans and non-humans have equal nature and characteristics. Since it is so, why did Nata strike the Emperor's bell?' After a long pause, he said: 'The Persian's nose is long, so long.'
He addressed the assembly, saying: 'Speaking of Buddhas and speaking of Patriarchs is like mixing mud and water; going up and going down, the monk's straw sandals are broken.' It is not like this at all, binding oneself without ropes. And how to say a phrase of solitary liberation? Is there anyone who can say it? Try to say a reversed phrase to the assembly. Is there? Is there?' After a long pause, he said: 'Adding more mud to the grave.' He gave a shout.
The master delivered a letter for the monk Tang Mingsong.
。上楊內翰。才通門狀。便請相見。坐次。楊問。對面不相識。千里卻同風。師云。某甲奉院門請。楊云。真個謾語。師云。前月離唐明。楊云。適來悔伸一問。師云。作者。楊便喝。師云。恰是。楊又喝。師以手。面前畫一畫。楊吐舌云。龍象。師云。是何言歟。楊喚。客司點好茶。元來是家裡人。師云。也不消得。
茶罷。楊問。如何是圓上座為人底句。師云。切。楊云。恁么則長裙新婦拖泥走。師云。誰得似內翰。楊云。作家作家。師云。放你二十棒。楊拍膝云。這裡是甚麼所在。師拍手云。也不得放過。楊呵呵大笑。
楊問。記得唐明和尚。初悟底因緣么。師云。曾見和尚舉來。楊云。請不吝慈悲。師云。見和尚舉。有僧問首山。如何是佛法大意。山云。楚王城畔。汝水東流。
楊云。只如楚王城畔。汝水東流。意旨如何。師云。水上掛燈毬。楊云。恁么則辜負古人去也。師云。內翰疑則別參。楊云。三腳蝦蟆跳上天。師云。一任𨁝跳。楊乃大笑。
師取辭。楊云。億有一轉語。寄上座。往唐明處。還得么。師云。明月照見夜行人。楊云。卻不相當去也。師云。更深猶似可。午後始愁人。楊云。開寶寺前金剛。近日為甚麼汗出。師云。知。楊云。上座臨行。豈無為人底句。師云。重
【現代漢語翻譯】 現代漢語譯本： 上楊內翰（官名）。剛遞上名片，就請法師相見。坐定后，楊內翰問道：『對面不相識，千里卻同風。』法師說：『某甲（我）是奉院門之請而來。』楊內翰說：『真是騙人的話。』法師說：『前月才離開唐明（寺廟名）。』楊內翰說：『剛才真後悔問了這一句。』法師說：『作者（指楊內翰）。』楊內翰便喝了一聲。法師說：『恰是。』楊內翰又喝了一聲。法師用手在面前畫了一下。楊內翰吐了吐舌頭說：『龍象（比喻高僧）。』法師說：『這是什麼話？』楊內翰叫道：『客司，點好茶來。』原來是自己家裡人。法師說：『也不用這麼客氣。』 茶喝完后，楊內翰問道：『如何是圓上座（法師的尊稱）為人開示的句子？』法師說：『切。』楊內翰說：『這樣說來，就像長裙新婦拖泥走。』法師說：『誰能比得上內翰您呢？』楊內翰說：『作家作家（讚歎之語）。』法師說：『放你二十棒（禪宗用語，表示懲罰）。』楊內翰拍著膝蓋說：『這裡是什麼地方？』法師拍手說：『也不得放過。』楊內翰呵呵大笑。 楊內翰問道：『還記得唐明和尚（人名）最初開悟的因緣嗎？』法師說：『曾聽和尚提起過。』楊內翰說：『請您不吝慈悲，說來聽聽。』法師說：『聽和尚說，有僧人問首山（人名）：如何是佛法大意？首山說：楚王城畔，汝水東流。』 楊內翰問：『就如楚王城畔，汝水東流，意旨如何？』法師說：『水上掛燈毬（比喻不相干）。』楊內翰說：『這樣說來，就辜負古人了。』法師說：『內翰如果疑惑，就另參（參禪）。』楊內翰說：『三腳蝦蟆跳上天。』法師說：『任憑你跳。』楊內翰於是大笑。 法師要告辭。楊內翰說：『我有一句轉語，寄給上座，帶到唐明那裡，還行嗎？』法師說：『明月照見夜行人。』楊內翰說：『卻不相當啊。』法師說：『更深猶似可，午後始愁人。』楊內翰說：『開寶寺前金剛（雕像），近日為什麼汗出？』法師說：『知。』楊內翰說：『上座臨行，難道沒有為人開示的句子嗎？』法師說：『重。』
【English Translation】 English version: Yang Neihan (an official title) submitted his card and immediately requested to see the master. After they were seated, Yang asked, 'We don't know each other face to face, yet we share the same wind from a thousand miles away.' The master said, 'I am here at the invitation of the yamen.' Yang said, 'That's truly a lie.' The master said, 'I left Tangming (name of a temple) last month.' Yang said, 'I regret asking that question just now.' The master said, 'The author (referring to Yang).' Yang then shouted 'He!' The master said, 'Exactly.' Yang shouted 'He!' again. The master drew a line in the air with his hand. Yang stuck out his tongue and said, 'Dragon elephant (a metaphor for a great monk).' The master said, 'What are you saying?' Yang called out, 'Guest officer, bring good tea.' It turned out to be someone from his own household. The master said, 'There's no need to be so polite.' After tea, Yang asked, 'What is the sentence that Zen Master Yuan (a respectful title for the master) uses to enlighten people?' The master said, 'Cut.' Yang said, 'In that case, it's like a bride in a long skirt walking through the mud.' The master said, 'Who can compare to you, Neihan?' Yang said, 'A master, a master (an expression of praise).' The master said, 'I'll give you twenty blows (a Zen term for punishment).' Yang clapped his knee and said, 'What kind of place is this?' The master clapped his hands and said, 'I won't let you off either.' Yang laughed heartily. Yang asked, 'Do you remember the initial enlightenment of Monk Tangming (a person's name)?' The master said, 'I've heard the monk mention it.' Yang said, 'Please be kind enough to tell me.' The master said, 'I heard the monk say that a monk asked Shoushan (a person's name), 'What is the great meaning of the Buddha Dharma?' Shoushan said, 'Beside the city of King Chu, the Ru River flows east.' Yang asked, 'Just like 'Beside the city of King Chu, the Ru River flows east,' what is the meaning?' The master said, 'Hanging a lantern on the water (a metaphor for something irrelevant).' Yang said, 'In that case, we would be letting down the ancients.' The master said, 'If you have doubts, Neihan, then seek further Zen practice.' Yang said, 'A three-legged toad jumps to the sky.' The master said, 'Let it jump as it pleases.' Yang then laughed loudly. The master took his leave. Yang said, 'I have a turning phrase to send to the master, to take to Tangming, would that be alright?' The master said, 'The bright moon illuminates the night traveler.' Yang said, 'That's not quite right.' The master said, 'Deeper night is still acceptable, but the afternoon is worrying.' Yang said, 'Why is the Vajra (statue) in front of the Kaibao Temple sweating these days?' The master said, 'Know.' Yang said, 'As you are leaving, master, don't you have a sentence to enlighten people?' The master said, 'Heavy.'
疊關山路。楊云。恁么則隨上座去也。師噓一聲。揚云。真師子兒。大師子吼。師云。放去又扶來。楊云。某甲適來失腳倒地。又得家童扶起。師云。有甚麼了期。楊呵呵大笑。
師一日。方丈內。安一盆水。上橫一口劍。下著一雙草鞋。橫按拄杖而坐。見僧入門。便指。僧擬議。師便棒。
師問僧。名甚麼僧云。海滿。師云。海無增減。為甚麼卻滿。雲和尚莫謾海滿。師雲南源罪過。
師問僧。近離甚處。云云過千山碧。師云。著忙作甚。云雁去水聲凄。師便喝。僧亦喝。師便打。僧亦打。師云。你這瞎漢。本分打出三門外。念汝是新到。且坐喫茶。
師問僧。行腳人。須知有行腳事。作么生是行腳事。云知。師云。知底事作么生。雲山高水深。師云。念汝遠來。且坐喫茶。僧云。諾諾。
師問顯英首座。近離甚處。云金鑾。師云。夏在甚處。云金鑾。云前夏在甚處。云金鑾。師云。先前夏。在甚處。雲和尚何不領話。師云。我也不能勘得你。教庫下供過奴子來勘。且點一碗茶。與你濕口。
師問僧。近離甚處。僧以手。面前一劃。師云。是何言歟。僧便喝。師云。作甚麼。僧拊掌一下。便打。師云。瞎漢。亂做作么。以坐具。直打出法堂。
僧問。行腳不逢人時如何
【現代漢語翻譯】 現代漢語譯本 疊關山路。楊云說：『既然這樣，我就跟隨上座走了。』 師父噓了一聲。楊云說：『真是獅子兒，發出大師子吼。』 師父說：『放開后又要扶回來。』 楊云說：『我剛才失腳倒地，又得到家童扶起。』 師父說：『有什麼了結的時候？』 楊云呵呵大笑。
師父有一天在方丈內，安置一盆水，上面橫放一口劍，下面放著一雙草鞋，橫著拄著拄杖而坐。看見僧人入門，便指著。僧人猶豫，師父就打。
師父問僧人：『叫什麼名字？』 僧人說：『海滿（指海水充滿）。』 師父說：『海水沒有增減，為什麼卻說滿？』 僧人說：『和尚不要欺騙海滿。』 師父說：『南源（地名）罪過。』
師父問僧人：『最近從哪裡來？』 僧人說：『云過千山碧（指雲彩飄過，千山碧綠）。』 師父說：『著急做什麼？』 僧人說：『雁去水聲凄（指大雁飛走，水聲淒涼）。』 師父便喝斥。僧人也喝斥。師父便打。僧人也打。師父說：『你這瞎漢，本應打出三門外，念你是新來的，暫且坐下喝茶。』
師父問僧人：『行腳人，須知有行腳事，怎麼是行腳事？』 僧人說：『知道。』 師父說：『知道的事怎麼樣？』 僧人說：『山高水深。』 師父說：『念你遠來，暫且坐下喝茶。』 僧人說：『是，是。』
師父問顯英首座：『最近從哪裡來？』 僧人說：『金鑾（地名）。』 師父問：『夏天在哪裡？』 僧人說：『金鑾。』 師父問：『前一個夏天在哪裡？』 僧人說：『金鑾。』 師父問：『再前一個夏天，在哪裡？』 僧人說：『和尚為什麼不領會我的話？』 師父說：『我也不能勘驗你，叫庫下供過奴子來勘驗。暫且點一碗茶，給你潤潤口。』
師父問僧人：『最近從哪裡來？』 僧人以手在面前劃了一下。師父說：『這是什麼意思？』 僧人便喝斥。師父說：『做什麼？』 僧人拍了一下手掌，便打。師父說：『瞎漢，亂做什麼？』 用坐具，直接打出法堂。
僧人問：『行腳不逢人時如何？』
【English Translation】 English version Die Guan Mountain Road. Yang Yun said, 'In that case, I will follow the senior monk.' The master sighed. Yang Yun said, 'Truly a lion cub, roaring like a great lion.' The master said, 'Releasing and then supporting again.' Yang Yun said, 'I just stumbled and fell, and then a servant helped me up.' The master said, 'When will there be an end to this?' Yang Yun laughed heartily.
One day, the master placed a basin of water in his room, with a sword laid across it and a pair of straw sandals below. He sat with his staff held horizontally. When he saw a monk enter, he pointed. The monk hesitated, and the master struck him.
The master asked a monk, 'What is your name?' The monk said, 'Hai Man (meaning 'sea full').' The master said, 'The sea neither increases nor decreases, so why do you say it is full?' The monk said, 'Monk, do not deceive Hai Man.' The master said, 'Nanyuan (place name) is at fault.'
The master asked a monk, 'Where have you come from recently?' The monk said, 'Clouds pass over a thousand green mountains.' The master said, 'Why are you in such a hurry?' The monk said, 'Geese fly away, the sound of water is desolate.' The master then shouted. The monk also shouted. The master then struck. The monk also struck. The master said, 'You blind fool, you should be beaten out of the three gates. Considering you are newly arrived, sit down and have some tea.'
The master asked a monk, 'A traveling monk must know about the affairs of traveling. What are the affairs of traveling?' The monk said, 'I know.' The master said, 'What about the things you know?' The monk said, 'The mountains are high and the water is deep.' The master said, 'Considering you have come from afar, sit down and have some tea.' The monk said, 'Yes, yes.'
The master asked the head monk Xianying, 'Where have you come from recently?' The monk said, 'Jinluan (place name).' The master asked, 'Where were you in the summer?' The monk said, 'Jinluan.' The master asked, 'Where were you the summer before?' The monk said, 'Jinluan.' The master asked, 'Where were you the summer before that?' The monk said, 'Why doesn't the monk understand my words?' The master said, 'I cannot examine you either. I will have the servant from the kitchen come and examine you. Let's have a bowl of tea to moisten your mouth.'
The master asked a monk, 'Where have you come from recently?' The monk drew a line in front of him with his hand. The master said, 'What does this mean?' The monk then shouted. The master said, 'What are you doing?' The monk clapped his hands once and then struck. The master said, 'Blind fool, what are you doing randomly?' He used his sitting cloth and struck him straight out of the Dharma hall.
A monk asked, 'What if a traveling monk does not meet anyone?'
。師云。釣絲絞水。
問如何是佛。師云。水出高源。
問達磨未來時如何。師云。長安夜夜家家月。云來后如何。師云。幾處笙歌幾處愁。
問已事未明。以何為驗。師云。玄沙見雪峰。云意旨如何。師云。一生不出嶺。
筠州大愚守芝禪師(凡十一)
太原王氏子。示眾云。山僧人微。素無德行。叨承密諫同僚諸官。堅請升堂。上答皇恩。國詐永安。法輪常轉。且道。法輪作么生轉。要得會么。須彌山上倒翻身。卻來堂中疊足坐。阿呵呵。是甚麼。飯蘿里坐卻受餓。和泥合水與么過。上士聞之熙熙。下士聞之肯可。子細思量。卻成口過。要會么。一六三四二。直言四七一。桃李火中開。黃昏候日出。
示眾云。若向言中取則。句里明機。大似迷頭認影。若也舉唱宗乘。恰似寐語一般。雖然如是。官不容針。私通車馬。放一線道。有個葛藤。打繩床一下云。三世諸佛。盡皆頭痛。且道。諸人還有免得底么。若有。一人免得。無有是處。若免不得。海印發光。豎起拂子云。這個是印。那個是光。這個是光。那個是印。掣電之機。徒勞佇思。會么。且僧說夢。且道。夢見個甚麼。南柯十更。若更不會。聽取一頌。北斗掛須彌。杖頭挑日月。林泉好商量。夏末秋風切。
示眾
【現代漢語翻譯】 現代漢語譯本： 師父說：『用釣絲攪動水面。』（比喻徒勞無功） 有人問：『什麼是佛？』師父說：『水從高處流出。』（比喻佛性的源頭） 有人問：『達摩（Bodhidharma）未來中國時是什麼樣的？』師父說：『長安（Chang'an）城裡，家家戶戶都有月亮。』（比喻佛性本自具足）問：『來之後又如何呢？』師父說：『幾處傳來笙歌，幾處傳來愁苦。』（比喻眾生因緣不同，感受各異） 有人問：『事情還沒有明白，用什麼來驗證？』師父說：『玄沙（Xuansha）禪師拜見雪峰（Xuefeng）禪師。』（指通過參訪善知識來印證）問：『其中的意旨是什麼？』師父說：『一生都沒有走出山嶺。』（比喻安住本分，不向外求） 筠州（Junzhou）大愚守芝禪師（Dayu Shouzhi）(共十一則) 大愚守芝禪師是太原（Taiyuan）王氏的兒子。他向大眾開示說：『山僧我人微言輕，向來沒有什麼德行，承蒙各位同僚官員的懇切邀請，才勉強升座說法。上報皇恩，祝願國家永遠平安，法輪常轉。那麼，法輪是怎麼轉的呢？想要明白嗎？須彌山（Mount Sumeru）上倒翻身，卻回到堂中盤腿坐。阿呵呵，這是什麼？飯籮里坐著卻受餓，和泥合水就這樣過日子。上等根器的人聽了會心一笑，下等根器的人聽了也覺得可以。仔細思量，卻成了口頭上的過失。想要明白嗎？一六三四二，直言四七一，桃李在火中開放，黃昏時等待日出。』 向大眾開示說：『如果從言語中尋求法則，從語句中明白機鋒，那就好像迷失了方向，把影子當成真實。如果只是舉揚宗門宗旨，又好像說夢話一般。雖然如此，官府的規矩不允許針扎入，私下裡卻可以通行車馬。放一條生路，這裡面有個糾纏。』（打繩床一下）說：『三世諸佛，都感到頭痛。那麼，各位有沒有能夠避免的呢？如果有人能夠避免，那是不可能的。如果不能避免，海印（Hayagriva）發光。』豎起拂塵說：『這個是印，那個是光。這個是光，那個是印。』（比喻體用不二）電光火石般的機鋒，徒勞地思索。明白了嗎？姑且當僧人在說夢。那麼，夢見了什麼呢？南柯一夢，十更天就醒了。如果還不明白，聽我一首偈頌：北斗星掛在須彌山，拄杖挑著日月。在林泉中好好商量，夏末秋風正悽切。』 向大眾開示
【English Translation】 English version: The master said, 'Stirring water with a fishing line.' (Metaphor for futile effort) Someone asked, 'What is Buddha?' The master said, 'Water flows from a high source.' (Metaphor for the source of Buddha-nature) Someone asked, 'What was it like before Bodhidharma came to China?' The master said, 'In Chang'an, every house has the moon every night.' (Metaphor for the inherent completeness of Buddha-nature) Asked, 'What is it like after he came?' The master said, 'Some places have singing and dancing, some places have sorrow.' (Metaphor for the different experiences of sentient beings due to different conditions) Someone asked, 'If the matter is not yet clear, how can it be verified?' The master said, 'Zen Master Xuansha visited Zen Master Xuefeng.' (Referring to verifying through visiting a good teacher) Asked, 'What is the meaning of this?' The master said, 'Never leaving the mountain in one's whole life.' (Metaphor for abiding in one's own nature and not seeking externally) Zen Master Dayu Shouzhi of Junzhou (Total of eleven) Zen Master Dayu Shouzhi was the son of the Wang family of Taiyuan. He addressed the assembly, saying, 'This humble monk is of little importance and has no virtue. I have reluctantly ascended the Dharma seat at the earnest request of my colleagues and officials. I repay the Emperor's kindness and wish the country eternal peace and the Dharma wheel to turn constantly. So, how does the Dharma wheel turn? Do you want to understand? Somersaulting on Mount Sumeru, yet returning to the hall to sit cross-legged. Aha ha, what is this? Sitting in a rice basket and yet starving, living life mixing mud and water. Those of superior capacity will smile knowingly, those of inferior capacity will find it acceptable. Upon careful consideration, it becomes a verbal fault. Do you want to understand? One six three four two, directly speaking four seven one, peach and plum blossoms bloom in the fire, waiting for the sunrise at dusk.' Addressing the assembly, he said, 'If you seek the law in words and understand the opportunity in phrases, it is like being lost and mistaking the shadow for reality. If you merely proclaim the sect's tenets, it is like talking in your sleep. Although this is so, the government's rules do not allow a needle to enter, but privately, carriages and horses can pass through. Leaving a narrow path, there is an entanglement here.' (Striking the rope bed once) He said, 'All Buddhas of the three worlds have a headache. So, can anyone avoid it? If someone can avoid it, it is impossible. If you cannot avoid it, the Hayagriva seal emits light.' Raising the whisk, he said, 'This is the seal, that is the light. This is the light, that is the seal.' (Metaphor for the non-duality of essence and function) The lightning-like opportunity is wasted in vain thought. Do you understand? Let's say the monk is dreaming. So, what did he dream? A dream of Nanke, waking up after ten watches. If you still don't understand, listen to my verse: The Big Dipper hangs on Mount Sumeru, the staff carries the sun and moon. Discuss it well in the forest and spring, the late summer and autumn wind is chilling.' Addressing the assembly
。擊拂子云。一擊響玲瓏。喧轟宇宙通。知音才側耳。項羽過江東。恁么會得。恰認得驢鞍橋。作阿爺下頷。
示眾云。德山入門便棒。臨濟入門便喝。一棒一喝。若雙峰而互出。賓主未辨。恓恓而萬里鄉關。照用雙行。擬議而千差塞路。諸上座。到這裡。憑何話會。乃有頌云。棒喝齊施早已賒。古今休贊絕周遮。二途不涉憑何說。南海波斯進象牙。
示眾云。沙里無油實可哀。翠巖嚼飯餵嬰孩。他時好惡知端的。始覺從前滿面灰。
示眾云。凈名杜口。已涉繁詞。達磨西來。平欺漢地。放一線道。有個商量。所以李長者云。有情之本。依智海以為源。含識之流。總法身而為體。諸仁者。既是總法身而為體。還知道。須彌吞卻法身。法身吞卻須彌么。諸仁者。朝夕與古佛同參。與諸方老和尚同參。山僧今日。與大眾同參。且道。參個甚麼。如是定當得。且認得個著衣吃飯。猶去衲僧半月程。若定當不得。來年更有新條在。惱亂春風卒未休。
示眾云。大愚相接大雄孫。五湖雲水競頭奔。競頭奔。有何門。擊箭寧知枯木存。枯木存。一年還曾兩度春。兩度春。帳里真珠撒與人。撒與人。思量也是慕西秦。
僧問。如何是和尚家風。師云。一言已出。駟馬難追。
問如何是城裡佛。
【現代漢語翻譯】 現代漢語譯本： （擊打）拂子（一種禪宗法器）敲擊子云（人名，此處指代某人或某種境界）。一擊之下，聲音清脆響亮，震動整個宇宙。只有真正懂得的人才會側耳傾聽，（就像）項羽（人名）兵敗退過江東（地名）一樣。（如果）能夠這樣領會，（就好像）只是認出了驢鞍橋，卻把它當作了父親的下巴。
開示大眾說：德山（禪宗祖師）入門就打棒，臨濟（禪宗祖師）入門就喝斥。一棒一喝，就像雙峰（並立）一樣交替出現，（讓人）分不清賓主（主客），（爲了參禪悟道）奔波萬里，思鄉心切。觀照和運用同時進行，（如果）稍有思慮，就會被無數的差別堵塞道路。各位禪師，到了這裡，憑什麼來談論體會呢？於是有頌說：棒喝同時施展，早就過時了，古今都不要讚歎這種完全遮掩的方式。不涉及兩種途徑，又憑什麼來說呢？（就像）南海（地名）的波斯（地名）進貢象牙（一樣，毫無關聯）。
開示大眾說：在沙子里榨油，實在可悲。翠巖（禪宗祖師）嚼碎飯餵嬰兒。（等到）他日（嬰兒）懂得好壞，才知道從前滿臉都是灰。
開示大眾說：維摩詰（Vimalakirti，佛教居士，以辯才著稱）閉口不言，已經落入繁瑣的言辭。達摩（Bodhidharma，禪宗初祖）西來，（也被認為）是欺騙漢地（中國）。放開一線生機，還有個商量的餘地。所以李長者（人名）說：有情眾生的根本，依賴於智慧之海作為源泉；具有意識的生命，都以法身（Dharmakaya，佛的真身）作為本體。各位仁者，既然都以法身作為本體，還知道須彌山（Sumeru，佛教中的聖山）吞噬法身，法身吞噬須彌山嗎？各位仁者，早晚都與古佛（過去的佛）一同參禪，與各地的老和尚一同參禪，我今天也與大家一同參禪。那麼，參的是什麼呢？如果能夠確定，（就好像）只是認識了穿衣吃飯，距離真正的衲僧（雲遊僧人）還差半個月的路程。如果不能確定，來年還有新的枝條生長，擾亂春風，最終也不會停止。
開示大眾說：大愚（禪宗祖師）接續了大雄（釋迦牟尼佛的稱號）的後代，（使得）五湖（指中國南方湖泊）的雲水僧競相奔赴。（他們）競相奔赴，有什麼門徑呢？（就像）射出的箭，哪裡知道枯木（已經）存在。（即使是）枯木存在，一年也曾有兩次春天。（即使是）兩次春天，（也只是）在帳子里把珍珠撒給別人。（即使是）把珍珠撒給別人，想想也是羨慕西秦（指長安，唐朝首都）。
有僧人問：什麼是和尚的家風？師父說：一句話說出口，駟馬也難追回。
問：什麼是城裡的佛？
【English Translation】 English version: (Striking) the whisk (a Zen Buddhist implement) strikes Ziyun (a name, here referring to someone or some state). With one strike, the sound is clear and resonant, shaking the entire universe. Only those who truly understand will listen attentively, (just like) Xiang Yu (a historical figure) retreating across the Yangtze River (a place name) after his defeat. (If) you can understand it this way, (it's like) only recognizing the saddle bridge of a donkey, and mistaking it for your father's chin.
Instructing the assembly, he said: Deshan (a Zen master) strikes with a stick upon entering, Linji (a Zen master) shouts upon entering. One stick and one shout, like twin peaks emerging alternately, (making it) difficult to distinguish guest from host, (for the sake of Zen enlightenment) rushing about for thousands of miles, longing for home. Contemplation and application proceed simultaneously, (if) there is the slightest thought, countless differences will block the path. Fellow Zen practitioners, having arrived here, what will you rely on to discuss and experience? Thus, there is a verse that says: The simultaneous application of stick and shout is long outdated, do not praise this method of complete concealment, past or present. Without involving two paths, what can be said? (It's like) Persia (a place name) in the South Sea (a place name) offering ivory (irrelevant).
Instructing the assembly, he said: To extract oil from sand is truly pitiful. Cuiyan (a Zen master) chews food and feeds it to infants. (When) the infant understands good and bad in the future, he will realize that his face was covered in ash before.
Instructing the assembly, he said: Vimalakirti (a Buddhist layman known for his eloquence) remaining silent already involves verbose language. Bodhidharma (the first patriarch of Zen) coming from the West (is considered) to be deceiving the Han land (China). Opening a line of opportunity, there is still room for discussion. Therefore, Elder Li (a name) said: The root of sentient beings relies on the sea of wisdom as its source; the stream of consciousness takes the Dharmakaya (the true body of the Buddha) as its essence. Benevolent ones, since you all take the Dharmakaya as your essence, do you know whether Mount Sumeru (the sacred mountain in Buddhism) swallows the Dharmakaya, or the Dharmakaya swallows Mount Sumeru? Benevolent ones, morning and evening, you all participate in Zen practice with the ancient Buddhas (Buddhas of the past), and with the old monks from various places. I, the mountain monk, also participate in Zen practice with everyone today. So, what are we participating in? If you can be certain, (it's like) only recognizing eating and wearing clothes, still half a month's journey away from a true wandering monk. If you cannot be certain, next year there will be new branches growing, disturbing the spring breeze, and ultimately not ceasing.
Instructing the assembly, he said: Dayu (a Zen master) continued the lineage of the Great Hero (an epithet for Shakyamuni Buddha), (causing) the cloud and water monks of the Five Lakes (referring to lakes in southern China) to rush to him. (They) rush to him, what is the path? (It's like) an arrow shot, how would it know that the withered tree exists? (Even if) the withered tree exists, it has had two springs in a year. (Even if there are) two springs, (it's just) scattering pearls to others in a tent. (Even if) scattering pearls to others, thinking about it, it's just admiring Western Qin (referring to Chang'an, the capital of the Tang Dynasty).
A monk asked: What is the family style of the abbot? The master said: Once a word is spoken, even a team of four horses cannot retrieve it.
Asked: What is the Buddha in the city?
師云。十字街頭石幢子。
問。如何是和尚為人一句。師云。四角六張。云意旨如何。師云。八凹九凸。
問。不落三寸時如何。師云。干三連坤六段。云意旨如何。師云。切忌盈虛。
問。如何是道。師云。八斛四㪷。云如何是道中人。師云。煮粥炸飯。
問。寶釰未出匣時如何。師云。切忌道著。云出匣后如何。師云。天魔膽落。
滁州瑯瑘慧覺禪師(凡十七)
示眾云。君臣道合。猶是法身邊事。君不見君。臣不見臣。猶是法身向上事。向上向下。使汝心不安。且作么生是法身。良久云。任是僧繇手。難盡志公真。
示眾云。世尊三昧。迦葉不知。迦葉三昧。阿難不知。阿難三昧。商那和修不知。吾有三昧。汝亦不知。為甚麼不知。理合如斯。若人會得。南北東西。若不如是。更擬何之。
示眾云。與么來者。上間安排。不與么來者。下間掛搭。向上人來。獨自悽悽暗渡江。更有一人。向甚麼處著。良久云。釣竿斫盡重㘽竹。不計功程得便休。
示眾云。有句無句。如藤倚樹。樹倒藤枯。恰好吃棒。且道。過在甚麼處。良久云。不是僧繇手。徒說繪丹青。
示眾。舉世尊云。眾生妄認四大。為自身相。六塵緣影。為自心相。且問諸仁者。在眼曰
【現代漢語翻譯】 現代漢語譯本 師父說：'十字路口的石幢子。'
有人問：'什麼是和尚為人的宗旨？' 師父說：'四角六張。' 那人問：'這話是什麼意思？' 師父說：'八凹九凸。'
有人問：'不落入三寸（指舌頭）時如何？' 師父說：'乾三連，坤六段。' 那人問：'這話是什麼意思？' 師父說：'切忌盈虛。'
有人問：'什麼是道？' 師父說：'八斛四㪷。' 那人問：'什麼是得道之人？' 師父說：'煮粥炸飯。'
有人問：'寶劍未出匣時如何？' 師父說：'切忌說破。' 那人問：'出匣后如何？' 師父說：'天魔膽落。'
滁州瑯玡慧覺禪師(凡十七)
開示大眾說：'君臣之道相合，也只是法身邊的事情。君不見君，臣不見臣，也只是法身向上發展的事情。向上向下，使你的心不得安寧。那麼，什麼是法身呢？' 良久后說：'就算是僧繇（Seng Yao，著名畫家）的畫筆，也難以完全描繪出志公（Zhi Gong，南朝梁代高僧）的真容。'
開示大眾說：'世尊（釋迦摩尼佛）的三昧（Samadhi，佛教中的一種精神境界），迦葉（Kasyapa，釋迦摩尼佛的大弟子）不知道。迦葉的三昧，阿難（Ananda，釋迦摩尼佛的侍者）不知道。阿難的三昧，商那和修（Sanavasa，禪宗三祖）不知道。我（慧覺禪師）的三昧，你們也不知道。為什麼不知道？道理本該如此。如果有人領會了，那麼南北東西都通達。如果不是這樣，又打算怎麼辦呢？'
開示大眾說：'順應本來面目而來的人，上面自然會安排。不順應本來面目而來的人，下面就只能掛單（指雲遊僧人寄宿寺廟）。向上的人，獨自淒涼地暗中渡江。還有一個人，又該把他放在哪裡呢？' 良久后說：'釣竿砍斷了，重新栽竹子，不計較功程，方便了就休息。'
開示大眾說：'有句無句，就像藤蔓依附樹木。樹倒了，藤蔓也枯萎了，這樣恰好應該捱打。那麼，過錯在哪裡呢？' 良久后說：'不是僧繇的畫筆，徒然談論繪畫丹青。'
開示大眾。 舉世尊（釋迦摩尼佛）所說：'眾生虛妄地認為四大（地、水、火、風）是自身，六塵緣影（色、聲、香、味、觸、法在意識中的反映）是自心。' 且問各位：在眼睛裡叫做
【English Translation】 English version The Master said, 'A stone pillar at the crossroads.'
Someone asked, 'What is the abbot's guiding principle for dealing with people?' The Master said, 'Four corners, six sheets.' The person asked, 'What is the meaning of this?' The Master said, 'Eight concave, nine convex.'
Someone asked, 'What is it like when not falling into the three inches (referring to the tongue)?' The Master said, 'Qian is three lines unbroken, Kun is six lines broken.' The person asked, 'What is the meaning of this?' The Master said, 'Avoid fullness and emptiness.'
Someone asked, 'What is the Dao (the Way)?' The Master said, 'Eight hu (斛) and four dou (㪷).' The person asked, 'What is a person of the Dao?' The Master said, 'Cooking porridge and frying rice.'
Someone asked, 'What is it like when the precious sword is still in its scabbard?' The Master said, 'Avoid speaking of it.' The person asked, 'What is it like after it is drawn?' The Master said, 'The demons are terrified.'
Chan Master Huijue of Langye in Chuzhou (Total of seventeen)
Instructing the assembly, he said, 'The harmony of ruler and minister is still a matter of the Dharmakaya (Dharmakaya, the body of the Dharma). The ruler does not see the ruler, the minister does not see the minister, which is still a matter of the Dharmakaya moving upwards. Upwards and downwards, causing your mind to be uneasy. So, what is the Dharmakaya?' After a long pause, he said, 'Even with the hand of Seng Yao (Seng Yao, a famous painter), it is difficult to fully depict the true form of Zhi Gong (Zhi Gong, a prominent monk of the Liang Dynasty).'
Instructing the assembly, he said, 'The Samadhi (Samadhi, a state of meditative consciousness) of the World-Honored One (Sakyamuni Buddha), Kasyapa (Kasyapa, one of Sakyamuni Buddha's chief disciples) does not know. The Samadhi of Kasyapa, Ananda (Ananda, Sakyamuni Buddha's attendant) does not know. The Samadhi of Ananda, Sanavasa (Sanavasa, the Third Patriarch of Zen) does not know. My (Huijue's) Samadhi, you also do not know. Why do you not know? It is reasonable that it should be so. If someone understands this, then north, south, east, and west are all clear. If it is not like this, what else do you intend to do?'
Instructing the assembly, he said, 'Those who come in accordance with suchness, the above will arrange. Those who do not come in accordance with suchness, the below will only provide lodging. Those who go upwards, secretly cross the river alone in sorrow. Where should one place the other person?' After a long pause, he said, 'The fishing rod is chopped off, and bamboo is replanted. Do not calculate the merit; rest when it is convenient.'
Instructing the assembly, he said, 'Whether there are words or no words, it is like a vine relying on a tree. When the tree falls, the vine withers. It is just right to receive a beating. So, where does the fault lie?' After a long pause, he said, 'Without the hand of Seng Yao, it is futile to talk about painting danqing (a traditional Chinese painting technique).'
Instructing the assembly, he quoted the World-Honored One (Sakyamuni Buddha) as saying, 'Sentient beings falsely recognize the four elements (earth, water, fire, and wind) as their own body, and the shadows of the six sense objects (form, sound, smell, taste, touch, and dharma reflected in consciousness) as their own mind.' Now I ask you all, what is it called in the eye?
見。在耳曰聞。在鼻嗅香。在舌知味。在手執捉。在足運奔。亦不喚作眾生。亦不喚作佛性。且道。喚作甚麼。良久云。香嚴含悲泣拄杖。仰山撲破溈山鏡。
示眾云。山僧因看華嚴金師子章。第九由心迴轉善成門。又釋云。如一尺之鏡。納重重之影像。若然者。道有也得。道無也得。道非亦得。道是亦得。雖然如是。更須知有拄杖頭上一竅。若也不會。拄杖穿燈籠入佛殿。撞著釋迦。磕倒彌勒。露柱撫掌。呵呵大笑。你道。笑個甚麼。卓拄杖一下。
示眾。拈起拄杖云。山僧有時一棒。作個縵天網。打俊鷹俊鷂。有時一棒。作布絲網。撈蝦捷蜆。有時一棒。作金毛師子。有時一棒。作蝦蟆蚓蚯。山僧打你諸人一棒。且作么生商量。若緇素得出。不妨拄杖頭上。眼開照四天下。若也未然。從教立在古屏畔。待使丹青入𦘕圖。
示眾。拈起拄杖云。拄杖若是。頭上安頭。拄杖不是。斬頭覓活。離此二途。猶是無依滯魄。透脫一路。正是著肉汗衣。汝等諸人。各具金剛眼睛。到這裡。作么生會。若也不會。拄杖子透過渤海。看看。卓一下。
示眾云。過去諸佛。已般涅槃。好與三十棒。現在諸佛。轉大法輪。好與三十棒。未來諸佛。當出於世。好與三十棒。諸高德。若要報佛深恩。當如是學。學
【現代漢語翻譯】 現代漢語譯本：在眼睛裡叫做見（看見），在耳朵里叫做聞（聽見），在鼻子里叫做嗅香，在舌頭上知道味道，在手裡是執持抓取，在腳上是行走奔跑。既不稱它為眾生，也不稱它為佛性。那麼，（你們）說，（它）叫做什麼？（禪師）停頓了很久，說：『香嚴（Xiangyan，人名，禪師）含著悲傷哭泣拄著禪杖，仰山（Yangshan，人名，禪師）撲碎了溈山（Weishan，地名，山名）的鏡子。』
開示大眾說：『我（山僧）因為看了《華嚴金師子章》（Huayan Jinshizi Zhang，佛教經典名）。第九由心迴轉善成門。』又解釋說：『如同一尺的鏡子，容納重重的影像。如果這樣，說有也可以，說無也可以，說非也可以，說是也可以。』雖然是這樣，更要知道有禪杖頭上的一竅。如果不會，禪杖穿過燈籠進入佛殿，撞著釋迦（Shijia，即釋迦摩尼佛），碰倒彌勒（Mile，即彌勒菩薩）。露柱拍手，呵呵大笑。你們說，笑什麼？』（禪師）用禪杖敲了一下。
開示大眾。拿起禪杖說：『我（山僧）有時一棒，做成遮蔽天空的大網，打那些敏捷的鷹和鷂。有時一棒，做成布絲的網，撈取小蝦和蛤蜊。有時一棒，變成金毛獅子，有時一棒，變成蝦蟆、蚯蚓。』我（山僧）打你們這些人一棒，你們打算怎麼商量？如果出家和在家的人能夠理解，不妨在禪杖頭上，眼開照亮整個世界。如果不能理解，就讓他們站在古老的屏風旁邊，等待丹青畫師把他們畫進圖畫里。
開示大眾。拿起禪杖說：『禪杖如果是真理，就是頭上安頭（多此一舉）；禪杖如果不是真理，就是斬頭覓活（緣木求魚）。離開這兩種途徑，仍然是沒有依靠的遊魂。透脫出一條生路，正是穿著貼身的汗衣。』你們這些人，各自具有金剛的眼睛，到這裡，怎麼理解？如果不能理解，禪杖子就穿過渤海（Bohai，地名，海名），看看。』（禪師）敲了一下。
開示大眾說：『過去諸佛，已經進入涅槃，應該打三十棒。現在諸佛，正在轉大法輪，應該打三十棒。未來諸佛，將要出現於世，應該打三十棒。』各位高德，如果要報答佛的深恩，應當這樣學習。
【English Translation】 English version: In the eye it is called seeing, in the ear it is called hearing, in the nose it is smelling fragrance, on the tongue it knows taste, in the hand it is holding and grasping, in the foot it is walking and running. It is neither called sentient beings, nor is it called Buddha-nature. Then, what do you call it? (The Chan master) paused for a long time and said: 'Xiangyan (Xiangyan, a person's name, a Chan master) wept with sorrow, leaning on his staff; Yangshan (Yangshan, a person's name, a Chan master) smashed Weishan's (Weishan, a place name, a mountain name) mirror.'
Instructing the assembly, he said: 'I (this mountain monk) was reading the 'Huayan Jinshizi Zhang' (Huayan Jinshizi Zhang, the name of a Buddhist scripture). The ninth is the gate of good accomplishment through the turning of the mind.' He further explained: 'Like a one-foot mirror, it contains layers of images. If so, saying it exists is acceptable, saying it doesn't exist is acceptable, saying it is not is acceptable, saying it is is acceptable.' Although it is so, you must know that there is a hole at the head of the staff. If you don't understand, the staff will pass through the lantern and enter the Buddha hall, bumping into Shakyamuni (Shijia, i.e., Shakyamuni Buddha), knocking over Maitreya (Mile, i.e., Maitreya Bodhisattva). The pillar claps its hands and laughs heartily. What are you laughing at?' (The Chan master) tapped the staff once.
Instructing the assembly, he picked up the staff and said: 'Sometimes I (this mountain monk) use the staff to make a sky-covering net, to strike swift hawks and falcons. Sometimes I use the staff to make a silk net, to catch small shrimp and clams. Sometimes the staff becomes a golden-haired lion, sometimes the staff becomes toads and earthworms.' I (this mountain monk) strike you all with the staff, how do you plan to discuss it? If both monks and laypeople can understand, it wouldn't hurt to open your eyes on the head of the staff and illuminate the entire world. If you cannot understand, let them stand beside the ancient screen, waiting for the painter to paint them into the picture.
Instructing the assembly, he picked up the staff and said: 'If the staff is the truth, it is adding a head on top of a head (superfluous); if the staff is not the truth, it is seeking life by cutting off the head (a futile effort). Leaving these two paths, one is still a wandering soul without reliance. Breaking through a path of escape is like wearing a sweat-soaked shirt.' You all, each possessing diamond eyes, how do you understand it here? If you cannot understand, the staff will pass through the Bohai Sea (Bohai, a place name, a sea name), take a look.' (The Chan master) tapped once.
Instructing the assembly, he said: 'The Buddhas of the past have already entered Nirvana, they deserve thirty blows. The Buddhas of the present are turning the great Dharma wheel, they deserve thirty blows. The Buddhas of the future will appear in the world, they deserve thirty blows.' All virtuous ones, if you want to repay the deep kindness of the Buddha, you should learn in this way.
則從你諸人。不得辜負老僧。
示眾云。句中薦得。遊子返于故鄉。意中薦得。方解事于尊堂。若然者。須知轉身吐氣始得。若能如是。方解百尺竿頭進步。句中無意。意中無句。既然如是。且作么生吐氣。若也不會。拄杖子。為你吐氣去也。卓一下。
示眾云。主賓互換。坐斷乾坤。料簡雙施。誰人舉目。釋迦聖主。示滅雙林。達磨大師。真歸熊耳。瑯瑘門下。還有具眼衲僧。真正道流么。若無。應病與藥。診候臨時。
示眾云。汝等諸人。在我這裡過夏。與你點出五般病。一不得向萬里無寸草處去。二不得孤峰獨宿。三不得張弓架箭。四不得物外安身。五不得滯于生殺。何故。一處有滯。自救難為。五處若通。方名導師。汝等諸人。若到諸方。遇明眼作家。與我通個訊息。貴得祖風不墜。若是常徒。即須寢息。何故。裸形國內夸服飾。想君太殺不知時。
師上堂。有僧出。打一圓相。師便打云。道道。僧云。不道不道。師又打。僧云。三世諸佛。不出於此。師又打。乃云。大眾。教中道。以手指比丘。犯波逸提。山僧今日。入地獄如箭射。
僧問。雪峰三上投子。九到洞山。為甚麼。卻向德山。倒戈卸甲。師云。人平不語。水平不流。雲石火電光人不顧。隨機設教有誰知。師云。
【現代漢語翻譯】 現代漢語譯本：那麼就看你們各位了，不要辜負老僧我的期望。
開示大眾說：能在語句中領悟，就像遊子返回故鄉；能在意念中領悟，才算懂得家裡的事。如果這樣，要知道必須轉變心念才能吐露真機。如果能這樣，才能在百尺竿頭更進一步。語句中沒有意念，意念中沒有語句。既然這樣，又該如何吐露真機呢？如果不會，拄杖子會為你吐露真機！(敲擊一下)
開示大眾說：主與賓互相轉換，坐斷乾坤。仔細揀擇施用雙重手段，有誰能看清？釋迦聖主，在雙林示現涅槃；達摩大師，真正歸於熊耳山。瑯瑘山門下，還有具備眼力的僧人，真正的修行人嗎？如果沒有，就應根據病情給予藥物，臨時診斷。
開示大眾說：你們各位，在我這裡過夏天，我為你們指出五種弊病：一，不得前往萬里無寸草的地方；二，不得獨自在孤峰上住宿；三，不得張弓搭箭；四，不得在事物之外安身；五，不得執著于生與死。為什麼呢？一處有執著，自救都困難。五處都通達，才能稱為導師。你們各位，如果到各處參學，遇到明眼的修行人，替我傳遞個訊息，重要的是祖師的風範不墜落。如果是普通的人，就應該休息。為什麼呢？在裸體的國家炫耀服飾，想來你太不識時務了。
老師升座說法，有僧人出來，畫了一個圓相，老師就打他說：說！說！僧人說：不說！不說！老師又打。僧人說：三世諸佛，不超出這個。老師又打，於是說：大眾，戒律中說，以手指比丘，犯波逸提（Pācittiya，一種戒律名稱）。山僧我今天，下地獄像箭一樣快。
僧人問：雪峰（Xuefeng，人名）三次去投子（Touzi，地名），九次到洞山（Dongshan，地名），為什麼卻在德山（Deshan，地名）倒戈卸甲？老師說：人平靜時不說話，水平靜時不流動。像石火電光一樣快速，人們來不及顧及，隨機應變地施教有誰知道？老師說：
【English Translation】 English version: Then it depends on all of you. Do not fail this old monk's expectations.
Instructing the assembly, he said: If you can realize within the sentence, it's like a traveler returning to his hometown. If you can realize within the thought, then you understand the affairs of your own house. If so, you must know that you can only reveal the true opportunity by transforming your mind. If you can do this, you can take a step further from the top of a hundred-foot pole. There is no thought in the sentence, and no sentence in the thought. Since this is the case, how can you reveal the true opportunity? If you don't know how, the staff will reveal it for you! (Strikes once)
Instructing the assembly, he said: Host and guest interchange, sitting and judging Qiankun (Qiánkūn, universe). Carefully selecting and applying dual means, who can see clearly? Shakyamuni (Śākyamuni), the holy lord, manifested Nirvana in the double trees; Bodhidharma (Bodhidharma), the great master, truly returned to Xiong'er Mountain. Under the gate of Langye (Lángyé, place name), are there still monks with eyes, true practitioners? If not, medicine should be given according to the illness, and diagnosis should be made temporarily.
Instructing the assembly, he said: All of you, spending the summer here with me, I will point out five kinds of illnesses for you: First, you must not go to places where there is not a blade of grass for ten thousand miles; second, you must not stay alone on a solitary peak; third, you must not draw a bow and set an arrow; fourth, you must not settle down outside of things; fifth, you must not be attached to birth and death. Why? If there is attachment in one place, it is difficult to save oneself. If all five places are clear, then one can be called a teacher. All of you, if you go to various places to study, and encounter enlightened practitioners, please pass on a message for me, the important thing is that the ancestral style does not fall. If you are ordinary people, you should rest. Why? Showing off clothes in a country of naked people, I think you are too ignorant of the times.
The teacher ascended the seat to preach, and a monk came out and drew a circle. The teacher then hit him and said: Speak! Speak! The monk said: Don't speak! Don't speak! The teacher hit him again. The monk said: The Buddhas of the three worlds do not go beyond this. The teacher hit him again, and then said: The assembly, the precepts say that pointing a finger at a Bhikkhu (Bhikṣu, a Buddhist monk) is an offense of Pācittiya (Pācittiya, a type of precept). This mountain monk today will go to hell as fast as an arrow.
A monk asked: Xuefeng (Xuefeng, a person's name) went to Touzi (Touzi, a place name) three times, and Dongshan (Dongshan, a place name) nine times, why did he lay down his weapons at Deshan (Deshan, a place name)? The teacher said: People don't speak when they are calm, and water doesn't flow when it is still. Like a spark from flint and lightning, people don't have time to pay attention, who knows the expedient teaching according to the situation? The teacher said:
地無三寸土。人無隔宿恩。云雪后始知松柏操。事難方見丈夫心。師云。江南兩淅水。
僧問。談真逆俗。順俗違真。離此二途。請師舉唱。師云。水裡石牛吼。木里瑞花香。僧云。若然者。不因觀北斗。爭得見南星。師云。世亂奴欺主。時衰鬼弄人。
僧問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。正恁么時。還許文殊普賢出頭也無。師云。樓頭吹𦘕角。妄聽五更鐘。云學人未曉。乞師再指。師云。未到長安不肯休。云不入洪波里。爭見弄潮人。師云。草上班班眾者看。
僧問。大事未辨時如何。師云。金燈連夜照。不覺五更鐘。云大事已辨時如何。師云。跣足踏冰雪。方知徹骨寒。
聯燈會要卷第十二 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十三
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十一世
汾陽善昭禪師法嗣
舒州法華全舉禪師(凡十一)
示眾云。鐘鳴鼓響。鵲噪鴉鳴。為汝諸人。脫般若講涅槃了也。還信得及么。觀音勢至。向諸人面前。作大神通。若信不及。卻往他方。救苦利生去也。
示眾云。擬則垛生招箭。不擬則三千里外。
示眾云。釋迦不出世。
【現代漢語翻譯】 現代漢語譯本：
『地無三寸土，人無隔宿恩。云雪后始知松柏操，事難方見丈夫心。』老師說：『江南兩浙水。』 有僧人問：『談論真理就違背世俗，順應世俗就違背真理，離開這兩種途徑，請老師開示。』老師說：『水裡石牛吼，木里瑞花香。』僧人說：『如果這樣，不因為觀察北斗星，怎麼能見到南方的星星呢？』老師說：『世道混亂奴僕欺騙主人，時運衰敗鬼怪捉弄人。』 有僧人問：『一法如果存在，毗盧遮那佛（Vairocana，佛的法身）就墮落在凡夫的境界；萬法如果不存在，普賢菩薩（Samantabhadra，象徵菩薩的行愿）就失去了他的境界。正在這個時候，還允許文殊菩薩（Manjusri，象徵菩薩的智慧）和普賢菩薩出來說法嗎？』老師說：『樓上吹起號角，胡亂地聽作五更的鐘聲。』僧人說：『學生不明白，請老師再次指點。』老師說：『不到長安不肯罷休。』僧人說：『不進入洪大的波濤里，怎麼能見到弄潮的人呢？』老師說：『草地上斑斑點點，大家看啊。』 有僧人問：『大事沒有辨明的時候怎麼樣？』老師說：『金燈連夜照亮，不知不覺五更的鐘聲響起。』僧人說：『大事已經辨明的時候怎麼樣？』老師說：『赤腳踩在冰雪上，才知道徹骨的寒冷。』 《聯燈會要》卷第十二 《卍新續藏》第 79 冊 No. 1557 《聯燈會要》 《聯燈會要》卷第十三 住在泉州崇福禪寺的嗣祖比丘 悟明 編輯 南嶽下第十一世 汾陽善昭禪師的法嗣 舒州法華全舉禪師 (共十一則) 開示大眾說：『鐘鳴鼓響，鵲噪鴉鳴，為你們諸位，脫去了般若（Prajna，智慧）講涅槃（Nirvana，寂滅）的束縛。還相信得了嗎？觀音菩薩（Avalokitesvara，觀世音菩薩）和大勢至菩薩（Mahasthamaprapta，象徵菩薩的智慧之光）在你們面前，顯現大神力。如果不相信，就到其他地方，救助苦難利益眾生去吧。』 開示大眾說：『想要做什麼就好像堆積箭靶招引箭射，不想做什麼就離目標有三千里遠。』 開示大眾說：『釋迦牟尼佛（Sakyamuni，佛教的創始人）不出世。』
【English Translation】 English version:
'There is not three inches of soil on the ground, and people do not have gratitude lasting overnight. Only after clouds and snow do we know the integrity of pine and cypress; only in difficult times do we see the heart of a great man.' The teacher said, 'The waters of the two Zhe in Jiangnan.' A monk asked, 'Speaking of truth goes against the mundane, and following the mundane goes against the truth. Apart from these two paths, please, teacher, enlighten us.' The teacher said, 'A stone ox roars in the water, and auspicious flowers are fragrant in the wood.' The monk said, 'If that is so, without observing the Big Dipper, how could one see the southern star?' The teacher said, 'In chaotic times, servants deceive their masters; in declining times, ghosts play with people.' A monk asked, 'If one dharma exists, Vairocana (the Dharma body of the Buddha) falls into the realm of ordinary beings; if all dharmas do not exist, Samantabhadra (symbolizing the vows and practices of a Bodhisattva) loses his realm. At this very moment, are Manjusri (symbolizing the wisdom of a Bodhisattva) and Samantabhadra allowed to come forth and speak?' The teacher said, 'Blowing a horn on the tower, mistakenly hearing it as the five-watch bell.' The monk said, 'This student does not understand; I beg the teacher to point it out again.' The teacher said, 'Not willing to rest until reaching Chang'an.' The monk said, 'Without entering the great waves, how can one see the tide riders?' The teacher said, 'Look at the mottled spots on the grass, everyone.' A monk asked, 'What is it like when the great matter has not been resolved?' The teacher said, 'Golden lamps illuminate the night, unknowingly the five-watch bell rings.' The monk said, 'What is it like when the great matter has been resolved?' The teacher said, 'Walking barefoot on ice and snow, one then knows the bone-chilling cold.' Anthology of the Lamp, Volume 12 Supplement to the Wan (卍) Collection, Volume 79, No. 1557, Anthology of the Lamp Anthology of the Lamp, Volume 13 Compiled by Wuming, a successor-monk residing at Chongfu Zen Monastery in Quanzhou Eleventh Generation under Nanyue Lineage of Zen Master Fenyang Shanzhao Zen Master Quanjü of Fahua in Shuzhou (Total of Eleven) Instructing the assembly, he said, 'The bell rings, the drum sounds, magpies chatter, crows caw. For all of you, I have shed the shackles of Prajna (wisdom) and lectured on Nirvana (liberation). Do you believe it? Avalokitesvara (the Bodhisattva of Compassion) and Mahasthamaprapta (symbolizing the power of wisdom) manifest great spiritual powers before you. If you do not believe, then go to other places to relieve suffering and benefit beings.' Instructing the assembly, he said, 'Intending is like piling up targets to invite arrows; not intending is three thousand miles away.' Instructing the assembly, he said, 'Sakyamuni (the founder of Buddhism) did not appear in the world.'
達磨不西來。佛法遍天下。談玄口不開。
妙喜云。作賊人心虛。
示眾云。若開口。又成增語。不開口。又成剩語。乃云。金輪天子來。草舍家風別。
示眾云。語漸也。返常合道。論頓也。不留眹跡。直饒論其頓。返其常也。是抑而為之。
示眾云。心不是佛。智不是道。且道。是甚麼。刻舟求劍。膠柱調絃。
師到公安遠和尚處。遠問。作么生是伽藍。師云。深山藏獨虎。淺草露群蛇。遠云。作么生是伽藍中人。師云。青松蓋不得。黃葉豈能遮。遠云。道甚麼。師云。少年玩盡天邊月。潦倒扶桑沒日頭。遠云。一句兩句。云開月露。作么生。師云。照破佛祖。
師到大愚芝和尚。問古人見桃花。意作么生。師云。曲不藏直。愚云。那個且從。這個作么生。師云。大街拾得金。四鄰爭得知。愚云。上座還知么。師云。路逢劍客須呈劍。不是詩人不獻詩。愚云。作家待客。師云。一條紅線兩人舁。愚云。玄沙道。諦當甚諦當。敢保老兄未徹在。又作么生。師云。海枯終見底。人死不知心。
師到瑯瑘覺和尚。問近離甚處。師云。兩浙。瑘云。舡來陸來。師云。舡來。瑘云。舡在甚處。師云。步下。瑘云。不涉程途。一句作么生道。師云。杜撰長老。如麻似粟。拂袖而出
【現代漢語翻譯】 現代漢語譯本 達摩（Bodhidharma）沒有西來，佛法（Buddha Dharma）卻遍佈天下。談論玄理卻閉口不言。
妙喜禪師說：『做賊的人心裡發虛。』
師父開示大眾說：『如果開口說話，又成了多餘的話；如果不開口說話，又成了剩餘的話。』於是說：『即使是金輪王（Chakravartin）來了，草舍也有自己的家風。』
師父開示大眾說：『從言語上漸修來說，返歸平常就符合道；從頓悟來說，不留下任何痕跡。即使是談論頓悟，返歸平常也是勉強而為之。』
師父開示大眾說：『心不是佛，智慧不是道。那麼，到底什麼是道呢？』這就像『刻舟求劍』，『膠柱調絃』一樣，是徒勞無功的。
師父到公安遠和尚處，遠和尚問：『什麼是伽藍（Saṃghārāma，寺廟）？』師父說：『深山裡藏著猛虎，淺草叢中露出群蛇。』遠和尚問：『什麼是伽藍中的人？』師父說：『青松遮蓋不住，黃葉又怎麼能遮擋？』遠和尚問：『說什麼？』師父說：『少年時玩賞盡了天邊的明月，潦倒時在扶桑（古代神話中的日出之地）看不到太陽。』遠和尚說：『一句兩句，云開月明，那麼接下來怎麼說？』師父說：『照破佛祖。』
師父到大愚芝和尚處，問：『古人見到桃花，意境如何？』師父說：『曲的不隱藏直的。』愚和尚說：『那個且放一邊，這個又如何？』師父說：『大街上撿到金子，四鄰都會爭著知道。』愚和尚問：『上座（長老）知道嗎？』師父說：『路逢劍客必須呈劍，不是詩人不獻詩。』愚和尚說：『真是行家待客。』師父說：『一條紅線兩人抬。』愚和尚說：『玄沙（Xuansha Shibei）禪師說：『非常諦當，非常諦當，但我敢保證你還沒有徹悟。』那麼又該怎麼說？』師父說：『海枯終究能見到海底，人死了卻不知道人心。』
師父到瑯瑘覺和尚處，覺和尚問：『最近從哪裡來？』師父說：『兩浙（浙江一帶）。』覺和尚問：『是坐船來的還是走路來的？』師父說：『坐船來的。』覺和尚問：『船在哪裡？』師父說：『在腳下。』覺和尚問：『不經過路途，一句話怎麼說？』師父說：『胡說八道的老和尚，多如麻，密如粟。』說完拂袖而去。
【English Translation】 English version Bodhidharma did not come from the West, yet the Buddha Dharma pervades the entire world. Speaking of profound mysteries, the mouth remains closed.
Chan Master Miaoxi said, 'A thief has a guilty conscience.'
The Master addressed the assembly, saying, 'If one opens the mouth, it becomes superfluous words; if one does not open the mouth, it becomes redundant words.' Then he said, 'Even if the Chakravartin (Golden Wheel King) comes, this humble abode has its own family tradition.'
The Master addressed the assembly, saying, 'Speaking gradually, returning to the ordinary aligns with the Dao. Speaking of sudden enlightenment, it leaves no trace. Even when discussing sudden enlightenment, returning to the ordinary is forced.'
The Master addressed the assembly, saying, 'The mind is not the Buddha, wisdom is not the Dao. Then, what is it?' It's like 'carving a boat to find a sword,' or 'gluing the bridge to tune the zither,' it's all in vain.
The Master arrived at the place of Venerable Yuan of Gong'an. Yuan asked, 'What is a Saṃghārāma (monastery)?' The Master said, 'In the deep mountains, tigers are hidden; in the shallow grass, snakes are revealed.' Yuan asked, 'What are the people in the Saṃghārāma?' The Master said, 'Green pines cannot cover it, how can yellow leaves conceal it?' Yuan asked, 'What are you saying?' The Master said, 'In youth, I enjoyed the moon at the edge of the sky; in decline, I cannot see the sun rising in Fusang (ancient mythical land of the rising sun).' Yuan said, 'One or two sentences, the clouds part and the moon appears. What next?' The Master said, 'Illuminating the Buddhas and Patriarchs.'
The Master arrived at the place of Venerable Zhi of Dayu and asked, 'What was the state of mind of the ancients when they saw peach blossoms?' The Master said, 'The crooked does not hide the straight.' Zhi said, 'Let's leave that aside for now, what about this?' The Master said, 'If you pick up gold on the street, all the neighbors will compete to know.' Zhi asked, 'Does the High Seat (Elder) know?' The Master said, 'Meeting a swordsman, one must present a sword; not being a poet, one does not offer poetry.' Zhi said, 'Truly a master entertaining a guest.' The Master said, 'One red thread, two people carry.' Zhi said, 'Xuansha Shibei said, 'Extremely true, extremely true, but I dare to guarantee that you have not thoroughly understood it.' Then what should be said?' The Master said, 'The sea may dry up and the bottom be seen, but when a person dies, the heart is not known.'
The Master arrived at the place of Venerable Jue of Langye. Jue asked, 'Where have you come from recently?' The Master said, 'Liangzhe (Zhejiang area).' Jue asked, 'Did you come by boat or by land?' The Master said, 'By boat.' Jue asked, 'Where is the boat?' The Master said, 'Under my feet.' Jue asked, 'Without traversing the journey, how would you say it in one sentence?' The Master said, 'Nonsensical old monk, as numerous as hemp, as dense as millet.' Then he flicked his sleeves and left.
。
瑘問侍者。此是甚麼人。者云。舉上座。瑘云。莫是舉師叔么。先師教我尋見伊。遂下旦過問。上座莫是舉師叔么。莫怪適來相觸忤。師便喝。
復問。長老何時到汾陽。瑘云。恁時到。師云。我在浙江。早聞你名。元來見解只如此。何得名播寰宇。瑘云。慧覺罪過。便作禮。
僧問。牛頭未見四祖時。為甚麼。百鳥㘅花。師云。果熟兼猿重。云見后。為甚麼。不㘅花。師云。林疏鳥不過。
僧問。祖師西來事。請師直指陳。師云。截耳臥街。
問七星光彩天將曉。不犯皇風試道看。師云。將軍馬蹄紅。
問如何是佛。師云。波斯倚夜臺。
蘄州龍華曉愚禪師(凡二)
示眾云。摩騰入漢。已涉繁詞。達磨西來。不守已分。山僧今日。與么道。也是為他閑事長無明。
師到五祖戒和尚。問不落唇吻一句。作么生道。師云。老老大大。話頭也不照顧。戒便喝。師亦喝。戒拈棒。師拍手一下。便下去。戒云。阇梨阇梨。且住。話在。師將坐具。搭在肩上。直出。更不回頭。
湖州天聖浩泰禪師(凡一)
師到瑯瑘。瑘問。埋兵掉鬥。未是作家。匹馬單槍。便請相見。師指瑘云。將頭不猛。帶累三軍。瑘打師一坐具。師亦打瑘一坐具。瑘接住云。
【現代漢語翻譯】 現代漢語譯本 瑘（yé，人名）問侍者：『這是什麼人？』侍者說：『舉上座。』瑘（yé）說：『莫非是舉師叔嗎？先師教我尋訪他。』於是下禪床前去拜訪。『上座莫非是舉師叔嗎？請不要怪罪我剛才的冒犯。』舉便喝斥。 又問：『長老何時到達汾陽？』瑘（yé）說：『到的時候就到了。』舉說：『我在浙江，早就聽說你的名聲，原來見解只是如此，怎麼能名揚天下？』瑘（yé）說：『慧覺（瑘的法號）罪過。』便行禮。 僧人問：『牛頭（牛頭山法融禪師）未見四祖（四祖道信禪師）時，為什麼百鳥銜花？』舉說：『果實成熟，猿猴也覺得沉重。』僧人問：『見四祖后，為什麼不銜花？』舉說：『樹林稀疏，鳥兒都不飛過。』 僧人問：『祖師西來（達摩祖師從西方來到中國）的真意是什麼？請禪師直接開示。』舉說：『砍掉耳朵，躺在街上。』 僧人問：『七星光彩，天將破曉，不觸犯皇家的禁令，試著說說道理看。』舉說：『將軍的馬蹄是紅色的。』 僧人問：『什麼是佛？』舉說：『波斯人倚靠著夜臺。』 蘄州龍華曉愚禪師(共兩則) 曉愚禪師開示大眾說：『摩騰（東漢時來華的印度僧人）進入漢朝，已經涉及繁瑣的言辭。達摩（菩提達摩，禪宗初祖）西來，不守本分。我今天這樣說，也是為他無事自尋煩惱。』 曉愚禪師到五祖戒和尚處，問：『不落在言語文字上的一句，怎麼說？』曉愚禪師說：『老老大大，話頭也不照顧。』戒便喝斥。曉愚禪師也喝斥。戒拿起棒子。曉愚禪師拍手一下，便下去了。戒說：『阇梨（梵語，意為親教師），阇梨，請留步，話還在。』曉愚禪師將坐具搭在肩上，逕直走了出去，再也不回頭。 湖州天聖浩泰禪師(共一則) 浩泰禪師到瑯瑘（yé）山，瑯瑘（yé）問：『埋伏軍隊，隱藏戰意，還不是真正的將家。單人獨馬，請來相見。』浩泰禪師指著瑯瑘（yé）說：『將領的頭不夠勇猛，連累了三軍。』瑯瑘（yé）用坐具打了浩泰禪師一下。浩泰禪師也用坐具打了瑯瑘（yé）一下。瑯瑘（yé）接住坐具說：
【English Translation】 English version Ya (a person's name) asked the attendant, 'Who is this?' The attendant said, 'Elder Ju.' Ya said, 'Could it be my Uncle Ju? The late master told me to seek him out.' Then he went down to pay his respects. 'Elder, are you Uncle Ju? Please don't blame me for my earlier offense.' Ju then shouted. He further asked, 'When did Elder arrive at Fen Yang?' Ya said, 'When it's time to arrive, I'll arrive.' Ju said, 'I heard of your name long ago in Zhejiang. So your understanding is only like this? How can your name be known throughout the world?' Ya said, 'Hui Jue (Ya's Dharma name) is at fault.' Then he bowed. A monk asked, 'When Niu Tou (Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (the Fourth Patriarch Daoxin), why did hundreds of birds hold flowers in their beaks?' Ju said, 'When the fruit is ripe, even monkeys feel it's heavy.' The monk asked, 'After seeing the Fourth Patriarch, why don't they hold flowers in their beaks?' Ju said, 'When the forest is sparse, even birds don't pass through.' A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma coming to China)? Please, Master, directly point it out.' Ju said, 'Cut off your ears and lie in the street.' A monk asked, 'The seven stars shine brightly, dawn is approaching, without violating the imperial decree, try to speak of the principle.' Ju said, 'The general's horse's hooves are red.' A monk asked, 'What is Buddha?' Ju said, 'A Persian leans on the night terrace.' Chan Master Xiaoyu of Longhua in Qizhou (two cases in total) Master Xiaoyu addressed the assembly, saying, 'When Moteng (an Indian monk who came to China during the Eastern Han Dynasty) entered the Han Dynasty, he was already involved in verbose language. When Dharma (Bodhidharma, the first patriarch of Zen) came from the West, he did not keep to his own affairs. What I say today is also to create ignorance for him out of idle business.' Master Xiaoyu went to the Venerable Jie of the Fifth Patriarch and asked, 'How do you say a phrase that does not fall into words and letters?' Master Xiaoyu said, 'So old, so old, not even taking care of the topic.' Jie then shouted. Master Xiaoyu also shouted. Jie picked up a stick. Master Xiaoyu clapped his hands once and then went down. Jie said, 'Acarya (Sanskrit, meaning close teacher), Acarya, please stay, the words are still there.' Master Xiaoyu put his sitting cloth on his shoulder and went straight out, never looking back. Chan Master Haotai of Tiansheng in Huzhou (one case in total) Master Haotai arrived at Mount Langye (yé). Langye (yé) asked, 'Ambushing troops and hiding the intention to fight is not yet the work of a true general. With a single horse and a single spear, please come and meet me.' Master Haotai pointed at Langye (yé) and said, 'The general's head is not fierce enough, implicating the three armies.' Langye (yé) hit Master Haotai once with a sitting cloth. Master Haotai also hit Langye (yé) once with a sitting cloth. Langye (yé) caught the sitting cloth and said,
適來一坐具。是山僧令行。上座一坐具。落在甚麼處。師云。伏惟尚享。瑘托開云。五更侵早起。更有夜行人。師云。賊過後張弓。瑘云。且坐喫茶。
南嶽芭蕉谷泉庵主(凡三)
泉州人也。受法汾陽。放蕩湖湘。后省同參慈明禪師。明問。白雲橫谷口。道人何處來。師左右顧視云。夜來何處火。燒分古人墳。明云。未在更道。師作虎聲。明以坐具便摵。師接住。推明置繩床上。明卻作虎聲。師大笑云。我見八十餘員善知識。只有你一個。較些子。
倚遇上座來參禮。問云。庵主在么。師云誰。遇云。行腳僧。師云。作甚麼云禮拜庵主。師云。恰值庵主不在。遇云。你聻。師云。向道不在。說甚麼你。我拽棒趁下山。
次日再來。師又打出。
遇一日又來。問庵主在么。師云。誰。遇云。行腳僧。揭簾便入。師攔胸搊住云。我這裡。狼虎縱橫。尿床鬼子。三回兩度。來討甚麼。遇云。人言。庵主親見汾陽來。師解衣抖擻云。你道。我見汾陽。有多少奇特。遇云。如何是庵中主。師云。入門須辨取。遇云。莫只這便是么。師云。賺殺幾多人。遇云。前言何在。師云。聽事不真。喚鐘作甕。遇云。萬法泯時全體現。君臣合處正中邪去也。師云。驢漢。不會便休。亂統作么。云未審客來將
【現代漢語翻譯】 現代漢語譯本： 適才拿來一個坐具。是山僧命令我拿來的。上座你拿這個坐具，要放在哪裡呢？師父說：『恭敬地獻上，請享用。』就像瑘托開云一樣。五更天還沒亮就起來，還有夜裡趕路的人。師父說：『就像賊走了才拉弓一樣。』瑘說：『先坐下喝杯茶吧。』
南嶽芭蕉谷泉庵主（共三則）
泉庵主是泉州人。從汾陽那裡得到佛法。他放蕩不羈，遊歷于湖南、湖北一帶。後來拜見了同參慈明禪師。慈明問：『白雲橫在山谷口，你這個修行人是從哪裡來的？』泉庵主左右看看，說：『夜裡哪裡著火了，把古人的墳墓都燒了？』慈明說：『還沒說到點子上，再說。』泉庵主發出老虎的吼聲。慈明拿起坐具就打他。泉庵主接住坐具，把慈明推倒在繩床上。慈明也發出老虎的吼聲。泉庵主大笑著說：『我見過八十多個善知識（指有德行的僧人），只有你一個，還算有點意思。』
有位名叫倚遇的上座前來參拜，問道：『庵主在嗎？』泉庵主說：『你是誰？』倚遇說：『我是行腳僧。』泉庵主說：『你做什麼要禮拜庵主？』倚遇說：『正好庵主不在。』泉庵主說：『我說不在，還說什麼你？我要拿棍子把你趕下山。』
第二天，倚遇又來了。泉庵主又把他打了出去。
有一天，倚遇又來了，問道：『庵主在嗎？』泉庵主說：『你是誰？』倚遇掀開簾子就進去了。泉庵主攔住他，抓住他說：『我這裡，狼和老虎到處都是，你這個尿床的鬼孩子，三番五次地來討什麼？』倚遇說：『人們都說，庵主您親自見過汾陽。』泉庵主解開衣服，抖了抖，說：『你說我見過汾陽，有多少奇特之處？』倚遇說：『什麼是庵中的主人？』泉庵主說：『進門就要辨認清楚。』倚遇說：『莫非就是這個嗎？』泉庵主說：『騙死了很多人。』倚遇說：『之前說的話在哪裡？』泉庵主說：『聽事情不認真，把鐘聽成甕。』倚遇說：『萬法消失的時候，全體就顯現出來，君臣相合的地方，正中也包含著邪。』泉庵主說：『你這個蠢驢，不會就別亂說。』倚遇說：『不知道客人來的時候要帶些什麼？』
【English Translation】 English version: Just now, someone brought a sitting mat. It was the mountain monk who ordered me to bring it. Where are you, venerable monk, going to place this sitting mat? The master said, 'Respectfully offered, may you enjoy it.' Like Yatuo Kaiyun. Getting up before dawn at the fifth watch, there are still night travelers. The master said, 'Like drawing the bow after the thief has left.' Yatuo said, 'Let's sit down and have some tea.'
Abbot Quan of Banana Valley, Nanyue (Three Cases)
Abbot Quan was from Quanzhou. He received the Dharma from Fenyang. He was unrestrained and traveled in the Hunan and Hubei areas. Later, he visited his fellow practitioner, Chan Master Ciming. Ciming asked, 'White clouds lie across the valley entrance, where did you, a Daoist, come from?' Abbot Quan looked around and said, 'Where was the fire last night that burned the graves of the ancients?' Ciming said, 'Not quite there yet, say more.' Abbot Quan made the sound of a tiger roaring. Ciming hit him with the sitting mat. Abbot Quan caught the mat and pushed Ciming onto the rope bed. Ciming also made the sound of a tiger roaring. Abbot Quan laughed loudly and said, 'I have seen over eighty virtuous teachers (referring to monks with virtue), only you are somewhat interesting.'
An elder monk named Yi Yu came to pay respects and asked, 'Is the abbot in?' Abbot Quan said, 'Who are you?' Yi Yu said, 'I am a traveling monk.' Abbot Quan said, 'What are you doing bowing to the abbot?' Yi Yu said, 'It just so happens that the abbot is not in.' Abbot Quan said, 'I said he's not in, what are you talking about? I'll chase you down the mountain with a stick.'
The next day, Yi Yu came again. Abbot Quan drove him away again.
One day, Yi Yu came again and asked, 'Is the abbot in?' Abbot Quan said, 'Who are you?' Yi Yu lifted the curtain and went inside. Abbot Quan stopped him, grabbed him and said, 'Here, wolves and tigers are everywhere, you bed-wetting ghost child, what are you repeatedly coming for?' Yi Yu said, 'People say that you, Abbot, personally saw Fenyang.' Abbot Quan undid his robe, shook it, and said, 'You say I saw Fenyang, how many wonders are there?' Yi Yu said, 'What is the master in the hermitage?' Abbot Quan said, 'You must discern it upon entering the gate.' Yi Yu said, 'Could it be just this?' Abbot Quan said, 'It has deceived so many people.' Yi Yu said, 'Where are the previous words?' Abbot Quan said, 'Listening to things is not true, mistaking the bell for a jar.' Yi Yu said, 'When all dharmas disappear, the whole body appears, where the ruler and ministers unite, the correct contains the deviant.' Abbot Quan said, 'You donkey, if you don't understand, then stop talking nonsense.' Yi Yu said, 'I don't know what a guest should bring when they come?'
何祇侍。師云。雲門胡餅趙州茶。云恁么則謝師供養去也。師叱云。我這裡火種也未有。早言謝供養。
汝州葉縣歸省禪師法嗣
舒州浮山法遠禪師(凡八)
鄭囿田人王氏子。師出世受請。示眾云。看風使帆即不可。若教山僧舉揚宗旨。據令全提。三世諸佛。盡乃平沈。法堂階前。草深一丈。雖然如是。建化門中。事無一向。大眾普集。太守臨筵。明眼高流。何不詰問。
僧問。師唱誰家曲。宗風嗣阿誰。師云。八十翁翁輥繡毬。云一句迥然超祖胄。三玄戈甲振叢林。師云。李陵元是漢朝臣。
問釋迦出世。地涌金蓮。和尚說法。有何祥瑞。師云。萬愿悉瞻春色異。暖風才動雪初晴。云學人只如此。師意又如何。師云。野花開古岸。樵子夜還歌。
師云。更有問話者么。問與不問。亦無得失之機。何故。況此事不在言詮之下。乃至三世諸佛出世。以森羅萬象。日月星辰。他方此土。有情無情。以海印三昧。一印印定。普天匝地。更無絲毫透漏。雖然如是。與衲僧拄杖子。天地懸殊。何謂衲僧拄杖子。緣具殺活。別有蹊徑。我若以此拄杖。向上舉擊。便須星辰移位。日月無光。鳥獸悲鳴。魚龍鎖戶。若也向下拈提。實乃千花競秀。萬木迎春。風不鳴條。雨不破塊。嘉禾合穗。鼓
【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是侍奉？』 禪師說：『雲門（Yunmen，禪宗大師）的胡餅，趙州（Zhaozhou，禪宗大師）的茶。』 僧人說：『如果是這樣，那麼我就告辭，感謝師父的供養了。』 禪師呵斥道：『我這裡連火種都還沒有，就早早地說感謝供養。』
汝州葉縣歸省禪師的法嗣
舒州浮山法遠禪師（共八則）
鄭囿，田人王氏之子。禪師開始弘法，應邀說法時，對大眾說：『看風使帆是不可以的。如果教山僧我來宣揚宗旨，就要完全提持。三世諸佛，全部都要平息沉寂。法堂階前，草深一丈。雖然是這樣，在建立教化的門徑中，事情沒有一成不變的。大眾普集，太守親臨宴席。明眼的修行人，為何不來提問？』
僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』 禪師說：『八十歲的老翁玩弄繡球。』 僧人說：『一句話迥然超脫于祖師的宗風，三玄的戈甲震動叢林。』 禪師說：『李陵原本是漢朝的臣子。』
僧人問：『釋迦（Shijia，釋迦牟尼佛）出世時，地涌金蓮。和尚您說法，有什麼祥瑞？』 禪師說：『萬種願望都瞻仰著春色的奇異，溫暖的風才剛吹動，雪就初晴。』 僧人說：『學人只是這樣理解。禪師您的意思又是什麼呢？』 禪師說：『野花在古老的岸邊開放，樵夫在夜晚唱歌回家。』
禪師說：『還有要問話的人嗎？問與不問，也沒有什麼得失的機會。為什麼呢？況且這件事不在言語詮釋之下。乃至三世諸佛出世，以森羅萬象、日月星辰、他方此土、有情無情，以海印三昧，一印印定，普天匝地，更沒有絲毫的透漏。雖然是這樣，與衲僧的拄杖子相比，天地懸殊。什麼是衲僧的拄杖子呢？因為它具有殺活的功用，別有蹊徑。我如果用這拄杖，向上舉擊，便會星辰移位，日月無光，鳥獸悲鳴，魚龍鎖戶。如果向下拈提，實在是千花競秀，萬木迎春，風不鳴條，雨不破塊，嘉禾合穗，鼓……』
【English Translation】 English version: A monk asked: 'What is service?' The Master said: 'Yunmen's (Yunmen, a Chan master) sesame cake, Zhaozhou's (Zhaozhou, a Chan master) tea.' The monk said: 'If that is so, then I will take my leave and thank the Master for the offering.' The Master scolded: 'I don't even have a spark of fire here, and you are already saying thank you for the offering.'
Successor of Chan Master Guisheng of Yexian, Ruzhou
Chan Master Fayuan of Fushan, Shuzhou (Total of eight)
Zheng You, son of Wang, a farmer. When the Master began to propagate the Dharma and was invited to speak, he said to the assembly: 'It is not permissible to steer the boat according to the wind. If you ask this mountain monk to proclaim the doctrine, I will uphold it completely. All Buddhas of the three worlds must be silenced and stilled. The grass in front of the Dharma hall is ten feet deep. Although this is so, in the path of establishing teachings, things are not always the same. The assembly gathers, and the governor attends the banquet. Clear-eyed practitioners, why do you not question?'
A monk asked: 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said: 'An eighty-year-old man plays with an embroidered ball.' The monk said: 'A single sentence transcends the ancestral lineage, and the weapons of the Three Mysteries shake the forest.' The Master said: 'Li Ling was originally a minister of the Han Dynasty.'
A monk asked: 'When Shakya (Shijia, Shakyamuni Buddha) appeared in the world, golden lotuses sprang from the earth. When the Master preaches, what auspicious signs are there?' The Master said: 'All wishes gaze upon the strangeness of the spring colors; the warm wind has just stirred, and the snow has just cleared.' The monk said: 'This is how the student understands it. What is the Master's intention?' The Master said: 'Wildflowers bloom on the ancient shore, and woodcutters sing as they return home at night.'
The Master said: 'Is there anyone else who wants to ask a question? Whether you ask or not, there is no opportunity for gain or loss. Why? Moreover, this matter is beyond verbal explanation. Even when the Buddhas of the three worlds appear in the world, with all the myriad phenomena, the sun, moon, and stars, this world and other worlds, sentient and non-sentient beings, with the Samadhi of the Ocean Seal, they seal it with one seal, covering the entire universe, with not the slightest leakage. Although this is so, compared to a mendicant monk's staff, there is a world of difference. What is a mendicant monk's staff? It has the function of killing and giving life, and there is a separate path. If I use this staff to strike upwards, then the stars will shift, the sun and moon will lose their light, birds and beasts will cry, and fish and dragons will lock their doors. If I lift it downwards, then a thousand flowers will bloom, ten thousand trees will welcome the spring, the wind will not rustle the branches, the rain will not break the clods, the auspicious grain will form ears, and the drum...'
腹歌謠。儻或不上不下。又作么生商量。良久云。勸君不用鐫頑石。路上行人口是碑。
示眾云。諸佛出世。建立化門。不離三身智眼。亦如摩醯首羅。圓伊三點。何故。一隻眼。水泄不通。緇素難辨。一隻眼。大地全該。十方通暢。一隻眼。高低一顧。萬類齊瞻。雖然如是。若是本分衲僧。驀路相逢。別具正眼始得。所以道。三世諸佛不知有。貍奴白牯卻知有。且道。知有個甚麼。良久云。深秋簾幕千家雨。落日樓臺一笛風。
示眾云。欲得鷹俊么。仍須四事俱備。方顯宗師蹊徑。何謂也。一者祖師巴鼻。二具金剛眼睛。三有師子爪牙。四得衲僧殺活拄杖。得此四事也。縱橫變態。任運卷舒。高聳人天。壁立千仞。儻不如是。守死善道者。敗軍之兆。何故。棒打石人。貴論實事。是以到這裡。得不修江耿耿。大野云凝。緣竹凝煙。青山鎖翠。風雲一致。水月齊觀。一句該通。已彰殘朽。
草堂清舉了云。黃龍今日出世。時當末季。佛法澆漓。不用祖師巴鼻。不用金剛眼睛。不用師子牙爪。不用殺活拄杖。只有一枝拂子。以為蹊徑。亦能縱橫變態。任運卷舒。亦能高聳人天。壁立千仞。有時逢強則弱。有時遇貴則賤。拈起則群魔屏跡。佛祖潛蹤。放下則合水和泥。聖凡同轍。且道。拈起好。放下好
【現代漢語翻譯】 現代漢語譯本 腹歌謠。如果不上不下，又該如何商量呢？（停頓良久）勸君不必在頑石上雕刻，路上的行人便是豐碑。（腹：指內心。歌謠：指內心的感悟。儻或：如果。作么生：怎麼辦。）
開示大眾說：諸佛出世，建立教化之門，不離法身、報身、應身三身和佛眼、法眼、慧眼、佛眼、祖師眼五眼。也像摩醯首羅天（Maheśvara，自在天，印度教主神之一）一樣，圓滿伊字三點（指摩醯首羅天額頭上的三隻眼睛）。為什麼這麼說呢？一隻眼，水泄不通，黑白難辨；一隻眼，大地全包，十方通暢；一隻眼，高低一顧，萬類齊觀。雖然如此，如果是本分的衲僧（指修行僧人），在路上突然相遇，必須具備真正的眼力才行。所以說，『三世諸佛不知有，貍奴白牯卻知有。』（貍奴：貓。白牯：白色母牛。）那麼，知道的是什麼呢？（停頓良久）深秋時節，千家萬戶籠罩在雨中，夕陽西下，樓臺上飄蕩著悠揚的笛聲。
開示大眾說：想要得到俊逸的雄鷹嗎？必須具備四件事，才能彰顯宗師的門徑。哪四件事呢？一是祖師的憑據，二是金剛的眼睛，三是獅子的爪牙，四是衲僧殺活的拄杖。得到這四件事，就能縱橫變化，隨心所欲，高聳於人天之上，像峭壁一樣屹立。如果不是這樣，死守善道，就是敗軍之兆。為什麼呢？用棒打石人，貴在求真務實。因此，到了這裡，不得不修飾得清明澄澈，像廣闊的原野一樣雲氣凝聚，竹林因煙霧而凝結，青山被翠色鎖住，風雲和諧一致，水月交相輝映。一句就能貫通，已經彰顯了殘缺和腐朽。
草堂清禪師舉起拂塵說：黃龍（指黃龍慧南禪師）今日出世，正當末法時期，佛法衰微。不需要祖師的憑據，不需要金剛的眼睛，不需要獅子的爪牙，不需要殺活的拄杖，只有一枝拂塵，作為門徑。也能縱橫變化，隨心所欲，也能高聳於人天之上，像峭壁一樣屹立。有時遇到強硬的就示弱，有時遇到尊貴的就示賤。拿起拂塵，群魔就會屏息，佛祖也會隱藏軌跡；放下拂塵，就會和水和泥，聖人和凡人沒有區別。那麼，拿起好呢？還是放下好呢？
【English Translation】 English version A song from the belly. If it's neither up nor down, how should we discuss it? (After a long pause) I advise you not to carve on stubborn stones; the people walking on the road are the monuments. (Belly: refers to the inner mind. Song: refers to inner realization. If: If. How to do: What to do?)
Instructing the assembly: When Buddhas appear in the world, they establish the gates of teaching, inseparable from the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and the five eyes (Buddha eye, Dharma eye, Wisdom eye, Buddha eye, Patriarchal eye). It is also like Maheśvara (the great lord, one of the main gods in Hinduism), complete with the three dots of the 'I' (referring to the three eyes on Maheśvara's forehead). Why is this so? One eye, impenetrable like water; it's hard to distinguish between black and white. One eye encompasses the entire earth, unobstructed in all directions. One eye regards high and low, and all beings gaze upon it. Although this is so, if one is a true mendicant monk, encountering someone suddenly on the road, one must possess true vision. Therefore, it is said, 'The Buddhas of the three worlds do not know, but the cat and the white cow do know.' (Cat: cat. White cow: white cow.) Then, what do they know? (After a long pause) In deep autumn, thousands of households are shrouded in rain, and as the sun sets, melodious flute sounds drift from the towers.
Instructing the assembly: Do you want to obtain a swift and handsome hawk? One must possess four things to reveal the path of a master. What are these four things? First, the evidence of the patriarch; second, the eyes of Vajra; third, the claws and teeth of a lion; and fourth, the staff of killing and giving life of a mendicant monk. Having these four things, one can transform freely, act as one pleases, towering above humans and gods, standing like a towering cliff. If not, guarding the good path to the death is a sign of a defeated army. Why? Striking a stone man, the value lies in seeking truth and being practical. Therefore, arriving here, one cannot help but cultivate clarity and brightness, like clouds gathering in the vast wilderness, bamboo forests congealing with mist, and green mountains locked in emerald. Wind and clouds are in harmony, and the water and moon reflect each other. One sentence can penetrate everything, already revealing the remnants and decay.
Zen Master Caotang Qing raised his whisk and said: Huanglong (referring to Zen Master Huanglong Huinan) appears in the world today, just as the Dharma is declining in the final age. There is no need for the evidence of the patriarch, no need for the eyes of Vajra, no need for the claws and teeth of a lion, no need for the staff of killing and giving life, only a whisk, as the path. It can also transform freely, act as one pleases, and can also tower above humans and gods, standing like a towering cliff. Sometimes, when encountering the strong, it shows weakness; sometimes, when encountering the noble, it shows humility. Raising the whisk, demons will retreat, and Buddhas will hide their traces; putting down the whisk, it will mix with water and mud, and saints and mortals will be no different. So, is it better to raise it? Or is it better to put it down?
。竿頭絲線從君弄。不犯清波意自殊。
示眾云。諸仁者。欲得橫擔拄杖。目視雲霄。直得棲息無門。安居無地。孤峰險峻。不可延留。墟市平原。那堪久住。進一步。未免踏他王公草地。退一步。亦是少父丘園。且道。不進不退。又作么生商量。拈起拄杖云。要會么。閑持經卷倚松立。笑問客從何處來。
示眾云。學須實學。見須實見。你若自憑正眼。觸凈有歸。祖師病關。永拋遊刃。蓋謂你出言吐氣。亮處不孤。暗鋒自合。承言易墜。貴語難該。目擊道存。早傷途轍。況復守株待兔。殺瓜棲蘆。淹卻迅光。卒難緇素。所以夾山和尚道。直須揮劍。若不揮劍。漁父棲巢。
示眾云。諸兄弟。若約本分事。說個甚麼即得。說佛說祖。挑瘡抉刺。相似。說禪說道。眼裡撒沙一般。西天二十八祖。天下老和尚出世。直饒你能言解語。辯若懸河。還的當道得一字也未。只如釋迦老子。四十九年出世。建立化門。種種因緣。種種譬喻。善巧方便。即不無。亦未曾言著一字。你道言著一字。成謗他眉須墮落。然雖如是。你莫見我恁么道。便撥無就空。作個脫灑解會。此之理道三世諸佛出世。建立化場。無不蒙益。無一針一草。而乖違諸祖連繼。天下老和尚。布化並無虛設。開物成務。故經云。開方便門。示真
【現代漢語翻譯】 現代漢語譯本：
。竿頭絲線任你擺弄，不沾染清澈的水波，意境自然不同凡響。 開示大眾說：各位仁者，想要橫擔著拄杖，目光高遠地看著雲霄，直接達到無處棲息，無地安居的境界。孤立的山峰險峻陡峭，不可久留；熱鬧的集市和平坦的原野，也不適合長久居住。進一步，難免會踩到王公貴族的草地；退一步，也是鄉紳隱士的田園。那麼，不進不退，又該如何商量呢？（禪師）拿起拄杖說：想要領會嗎？悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。 開示大眾說：學習必須是真學實學，見解必須是真知灼見。你如果憑藉著正確的眼光，接觸萬物都能迴歸本源，那麼祖師的疑難關卡，就會永遠拋開，不再成為障礙。這就像說你的一言一行，光明磊落，不會感到孤單，即使在暗中也能自然契合。依賴別人的言語很容易墮落，高妙的語言難以理解。如果只注重親眼所見，道就在眼前，反而會過早地偏離正道。更何況是死守著樹樁等待兔子，或者像蝸牛一樣藏在瓜里或蘆葦中，這樣會埋沒迅速的光陰，最終難以分辨黑白。所以夾山和尚說：必須揮劍斬斷迷惑，如果不揮劍，就會像漁父一樣只能在自己的小天地裡築巢。 開示大眾說：各位同修，如果從根本上來說，說什麼才好呢？說佛說祖，就像挑開瘡疤，用刺去挑刺一樣，適得其反。說禪說道，就像眼裡撒沙子一樣，讓人迷茫。西天二十八祖（指禪宗自摩訶迦葉至菩提達摩的二十八位祖師），天下老和尚出世，即使你能言善辯，口若懸河，又能真正領悟到一字半句嗎？就像釋迦牟尼佛，四十九年出世說法，建立教化之門，用種種因緣，種種譬喻，善巧方便，這確實不少，但也未曾說過一個字。你如果說他說了什麼，那就是誹謗他，會讓他眉毛鬍子都掉落。雖然是這樣，你們不要因為我這樣說，就否定一切，落入空無，做出一種灑脫的理解。要知道，三世諸佛出世，建立教化場所，沒有不從中受益的，沒有一針一線，一草一木，是違背諸位祖師的傳承的。天下老和尚的教化，沒有虛設的，都是爲了開啟萬物，成就事務。所以經書上說：開啟方便之門，展示真如實相。
【English Translation】 English version:
Let you manipulate the silk thread at the tip of the pole, not touching the clear waves, the artistic conception is naturally extraordinary. Instructing the assembly, he said: 'Dear friends, if you want to carry a staff horizontally, looking at the clouds in the sky, directly reaching a state of having no place to dwell and no land to settle. The solitary peak is steep and cannot be lingered on; the bustling market and the flat plain are also not suitable for long-term residence. Taking a step forward, you will inevitably step on the grass of princes and nobles; taking a step back, it is also the garden of gentry hermits. Then, neither advancing nor retreating, how should we discuss it?' (The Chan master) picked up the staff and said: 'Do you want to understand? Leisurely holding the scriptures, leaning against the pine tree, smiling and asking the guest where he comes from.' Instructing the assembly, he said: 'Learning must be real learning, and understanding must be real understanding. If you rely on the correct vision, and contact all things can return to the origin, then the ancestral masters' difficult barriers will be forever abandoned and will no longer be an obstacle. This is like saying that your words and deeds are upright and you will not feel lonely, even in the dark you can naturally fit in. Relying on the words of others is easy to fall, and profound language is difficult to understand. If you only focus on what you see with your own eyes, the Dao is in front of you, but you will deviate from the right path too early. Moreover, waiting for a rabbit by guarding a stump, or hiding in a melon or reed like a snail, will bury the swift light and eventually make it difficult to distinguish between black and white. Therefore, the venerable Jiashan said: 'You must wield the sword to cut off confusion, if you do not wield the sword, you will only be able to build a nest in your own small world like a fisherman.' Instructing the assembly, he said: 'Dear brothers, if we talk about the fundamental matter, what should we say? Talking about the Buddha and the Patriarchs is like picking open a sore and using a thorn to pick at a thorn, which is counterproductive. Talking about Chan and the Dao is like scattering sand in the eyes, which makes people confused. The twenty-eight Patriarchs of the Western Heavens (referring to the twenty-eight Patriarchs of Zen Buddhism from Mahakasyapa to Bodhidharma), and the old monks of the world who have appeared in the world, even if you are eloquent and speak like a waterfall, can you truly understand a single word or half a sentence? Just like Shakyamuni Buddha, who appeared in the world for forty-nine years to preach the Dharma, established the gate of teaching, using various causes and conditions, various metaphors, and skillful means, which are indeed many, but he never said a single word. If you say that he said something, then you are slandering him, and it will make his eyebrows and beard fall off. Although this is the case, do not deny everything because I say this, fall into emptiness, and make a free and easy understanding. You must know that the Buddhas of the three worlds appear in the world and establish teaching places, and none do not benefit from it, and not a single needle, a single thread, or a single blade of grass is contrary to the inheritance of the Patriarchs. The teachings of the old monks of the world are not in vain, they are all to open up all things and accomplish affairs. Therefore, the scriptures say: 'Open the door of expedient means and show the true reality.'
實相。所以到這裡。得失是非。顛倒取捨。盡歸一道。不見古人云。會得也奇特。不會亦相許。
問從上諸聖。傳不到處。請師道。師云。番人愛著雕鼠帽。云特地乾坤。斬新日月。師云。鐵鞭遙指賀蘭山。
問大善知識。言無話墮。有出人眼。如何是出人眼。師云。黃河九𨸰。云恁么則真善知識。師云。陜府鐵牛。
問牛頭未見四祖時如何。師云。雨下階頭濕。云見后如何。師云。晴干便無泥。
問蓮花未出水時如何。師云。焦磚打著連底凍。云出水后如何。師云。洋瀾左里。無風浪起。
問金鏃慣調曾百戰。鐵鞭多力恨無仇。學人上來。請師端的。隨後以衣袖拂一拂。師云。誅龍之劍。豈可揮蛇。僧乃噓噓。師云。如今大有如君者。不到烏江不肯休。
問如何是諸佛不斷命處。師云。嫩竹抽新筍。枯松長老枝。
云如何是清凈法身。師云。條絲不掛。
汝州寶應法昭禪師(凡二)
示眾云。若論此事。從古至今。未曾有一人舉唱得。若有一人舉唱得。盡大地人。失卻性命。如無孔鐵錘相似。一時亡鋒結舌去。猶較些子。我若假立主賓。動兩片皮。舉指頭。豎拂子。隨汝顛倒。教汝有個問處。若是明眼人前。直是拈掇不出。看他魯祖和尚。才見僧來。便面
【現代漢語翻譯】 現代漢語譯本 實相，所以到了這裡，得失、是非、顛倒、取捨，全都歸於一道。不見古人說：『會得也奇特，不會亦相許。』
問：從上代諸聖，傳不到的地方，請老師開示。老師說：『番人愛戴雕鼠帽。』又說：『特地乾坤，斬新日月。』老師說：『鐵鞭遙指賀蘭山（山名）。』
問：大善知識，言語沒有破綻，有超出常人的見地，什麼是超出常人的見地？老師說：『黃河九曲。』那人說：『如此說來，才是真正的善知識。』老師說：『陜府鐵牛。』
問：牛頭（指牛頭宗）未見四祖（指禪宗四祖道信）時如何？老師說：『雨下階頭濕。』那人說：『見后如何？』老師說：『晴干便無泥。』
問：蓮花未出水時如何？老師說：『焦磚打著連底凍。』那人說：『出水后如何？』老師說：『洋瀾左里，無風浪起。』
問：金鏃（箭頭）慣於調遣，曾經歷百戰，鐵鞭力大，只恨沒有仇敵。學人上來，請老師給予明確指示。隨後用衣袖拂一拂。老師說：『誅龍之劍，豈可揮蛇。』僧人於是噓噓作聲。老師說：『如今有很多像你這樣的人，不到烏江（項羽自刎的地方）不肯罷休。』
問：如何是諸佛不斷命處？老師說：『嫩竹抽新筍，枯松長老枝。』
問：如何是清凈法身？老師說：『條絲不掛。』
汝州寶應法昭禪師(凡二)
開示大眾說：若論這件事，從古至今，未曾有一個人能夠說得清楚。若有一個人能夠說得清楚，盡大地的人，都會失去性命。就像無孔的鐵錘一樣，一時之間無法施展，結舌無言，這樣還算好些。我如果假立主賓，動動嘴皮子，舉舉指頭，豎豎拂子，隨你們顛倒，教你們有個提問的地方。若是明眼人面前，簡直是無從下手。看看魯祖和尚，才見到僧人來，便面...
【English Translation】 English version The true reality. Therefore, when you arrive here, gain and loss, right and wrong, inversion and acceptance, all return to the one path. Haven't you seen the ancients say, 'Understanding it is wondrous, not understanding it is also permissible.'
Question: The place that the past sages could not transmit, please instruct us, Teacher. The Teacher said: 'Barbarians love wearing carved rat hats.' And said: 'A specially made universe, brand new sun and moon.' The Teacher said: 'The iron whip points remotely at Helan Mountain (mountain name).'
Question: A great virtuous teacher, whose words have no flaws, has extraordinary insight. What is extraordinary insight? The Teacher said: 'The Yellow River has nine bends.' The person said: 'If that's the case, then that is a true virtuous teacher.' The Teacher said: 'The iron ox of Shan Prefecture.'
Question: What was it like when Niutou (referring to the Niutou School) had not yet seen the Fourth Patriarch (referring to the Fourth Chan Patriarch Daoxin)? The Teacher said: 'Rain falls, wetting the steps.' The person said: 'What is it like after seeing him?' The Teacher said: 'When it's sunny, there's no mud.'
Question: What is it like when the lotus has not yet emerged from the water? The Teacher said: 'A burnt brick strikes, freezing to the bottom.' The person said: 'What is it like after emerging from the water?' The Teacher said: 'In the vast expanse, waves rise without wind.'
Question: The golden arrowhead is skilled in deployment, having experienced a hundred battles. The iron whip is powerful, only regretting having no enemies. The student comes forward, please give clear instructions, Teacher. Then he flicks his sleeve. The Teacher said: 'How can the dragon-slaying sword be used to wave at snakes?' The monk then made a 'hush hush' sound. The Teacher said: 'Now there are many like you, unwilling to rest until reaching the Wujiang River (where Xiang Yu committed suicide).'
Question: What is the place where the Buddhas' life never ceases? The Teacher said: 'Tender bamboo shoots new shoots, old pine trees grow old branches.'
Question: What is the pure Dharma body? The Teacher said: 'Not a thread hangs.'
Chan Master Fazhao of Baoying Temple in Ruzhou (two instances)
Instructing the assembly, he said: 'If we discuss this matter, from ancient times until now, no one has ever been able to explain it clearly. If someone could explain it clearly, all the people on earth would lose their lives. Like a hammer without a hole, unable to be wielded for a time, tongue-tied and speechless, that would still be better. If I falsely establish host and guest, move my lips, raise my finger, raise my whisk, let you invert things, teach you a place to ask questions. In front of someone with clear eyes, it's simply impossible to pick it up. Look at the monk of Lu Zu, as soon as he sees a monk coming, he immediately...'
壁。被他長慶道。恁么接人。驢年去。如今看魯祖。只是個不識羞漢。諸人行腳。合自肯重取好。
僧問如何是法王法。師云。長三尺。云用者如何。師云。鬧市看青天。
云如何是本來心。師云。頭大尾小。云如何見得。師云。地深三尺餘。
云文殊贊善即不問。維摩默然。事如何。師槌胸三下。云向上事如何。師云。休鬼話。
襄州石門慈照聰禪師法嗣
大乘遵禪師(凡一)
師問石門。古人索火。意旨如何。門云。任他滅。師云。滅后如何。門云。初三十一。師云。正好時節。門云。見個甚麼道理。師云。今日好睏。
乃有頌云。索火之機實快哉。藏鋒妙用少人猜。要會我師端的旨。紅爐火盡不添柴。
潤州金山達觀曇穎禪師(凡九)
首謁大陽延禪師。遂問。洞山特設偏正君臣。意明何事。延云。父母未生時事。師云。如何體會。延云。夜半正明。天曉不露。師惘然。
遂謁石門。舉前話。聰云。大陽不道不是。只是口門窄。滿口說未盡。老僧即不然。師問。如何是父母未生時事。聰云。糞墼子。師云。如何是夜半正明。天曉不露。聰云。牡丹花下睡貓兒。師愈疑駭。
一日普請。聰問。今日運薪耶。師云然。聰云。雲門問僧。人般柴
。柴般人。如何會。師無對。聰云。此事如人學書。點畫可效者工。否者拙。蓋未能忘法耳。當筆忘手。當手忘心。乃可。師於是默契。良久云。如石頭云。執事元是迷。契理亦非悟。聰云。汝以為藥語為病語。師云。是藥語。聰呵云。汝以病為藥。又安可哉。師云。事如函得蓋。理如箭直鋒。妙寧有加者。而猶以為病。實未喻旨。聰云。妙至是。亦只名理事。而祖師意旨。意所不能到。矧事理能盡乎。故世尊云。理障礙正見知。事障續諸生死。師晃如夢覺云。如何受用。聰云。語不離巢道。安能出蓋纏。師嘆云。才涉唇吻。便落意思。儘是死門。終非活路。
示眾云。才涉唇吻。便落意思。儘是死門。俱非活路。直饒透脫。猶在沉淪。莫教辜負平生。虛度此世。要得不辜負平生么。拈拄杖。卓一下云。須是莫被拄杖瞞。始得。看看。拄杖子。穿過你諸人髑髏。𨁝跳入你鼻孔里去也。卓拄杖一下。
示眾云。山僧門庭別。已改諸人轍。為文殊拔卻眼中榍。教普賢休嚼口中鐵。勸人放開髂蛇手。與你斫卻系驢橛。駐意擬思量。喝一喝云。捏捏。
師一日昇堂。首座出作禮。師云。好好問著。座低頭才問。師便云。今日不答話。便下座。歸方丈。
示眾云。五千教典。諸佛常談。八萬塵勞。眾生
【現代漢語翻譯】 現代漢語譯本： 』柴般人』（像柴一樣的人）如何才能領會？師父沒有回答。聰（弟子名）說：『這件事就像人學習書法，點畫可以模仿的就工整，否則就笨拙，這是因為未能忘記法則啊。應當筆忘記手，手忘記心，才可以。』師父於是默默領會。良久說：『如石頭（人名）所說，執事原本就是迷惑，契合道理也並非是開悟。』聰說：『你以為藥語是病語嗎？』師父說：『是藥語。』聰呵斥道：『你把病當成藥，又怎麼可以呢？』師父說：『事情就像盒子得到了蓋子，道理就像箭直指箭鋒，妙處沒有可以增加的，而你還認為是病，實在沒有領悟我的意思。』聰說：『妙到如此，也只是名為理事，而祖師的意旨，是意識所不能達到的，更何況是事理能夠窮盡的呢？』所以世尊說：『理障礙正見知，事障續諸生死。』師父恍然如夢初醒說：『如何受用？』聰說：『言語不離開巢穴的道路，怎麼能脫離蓋子的纏繞？』師父嘆息道：『才一涉及唇舌，便落入意思，全是死路，終究不是活路。』
開示大眾說：『才一涉及唇舌，便落入意思，全是死路，都不是活路。即使透脫了，仍然還在沉淪。不要辜負平生，虛度此世。想要不辜負平生嗎？』拿起拄杖，敲一下說：『必須不要被拄杖欺騙，才可以。』看看，拄杖子，穿過你們所有人的頭顱，跳入你們的鼻孔里去了。』敲一下拄杖。
開示大眾說：『山僧的門庭別具一格，已經改變了你們的道路。為文殊（菩薩名，象徵智慧）拔掉眼中的木屑，教普賢（菩薩名，象徵實踐）停止咀嚼口中的鐵塊。勸人放開髂蛇的手，給你砍斷系驢的木樁。』駐意想要思量，喝一聲說：『捏捏。』
師父一日昇堂，首座出來作禮。師父說：『好好問著。』首座低下頭剛要問，師父便說：『今日不答話。』便下座，回到方丈。
開示大眾說：『五千教典，諸佛經常談論。八萬塵勞，眾生』
【English Translation】 English version: How can a 'Chai-like person' (a person like firewood) comprehend? The master did not answer. Cong (name of a disciple) said, 'This matter is like a person learning calligraphy. What can be imitated in the strokes is skillful; otherwise, it is clumsy. This is because one has not forgotten the rules. One should forget the hand when using the brush, and forget the mind when using the hand, only then is it possible.' The master then silently understood. After a long while, he said, 'As Shi Tou (name of a person) said, adhering to affairs is originally delusion, and conforming to reason is not necessarily enlightenment.' Cong said, 'Do you think medicinal words are sick words?' The master said, 'They are medicinal words.' Cong scolded, 'If you take sickness as medicine, how can that be?' The master said, 'Affairs are like a box getting its lid, and reason is like an arrow pointing straight at the tip. There is no way to add to the wonder, and yet you still think it is a sickness, truly not understanding my meaning.' Cong said, 'Even if the wonder reaches this point, it is only called the realm of affairs and reason, and the intention of the patriarchs is beyond what the mind can reach, let alone what affairs and reason can exhaust?' Therefore, the World Honored One (Shakyamuni Buddha) said, 'Reason obstructs right view and knowledge, and affairs obstruct the continuation of birth and death.' The master suddenly awoke as if from a dream and said, 'How to receive and use it?' Cong said, 'If words do not leave the path of the nest, how can one escape the entanglement of the lid?' The master sighed, 'As soon as one involves the lips and tongue, one falls into meaning, all of which are dead ends, and ultimately not a living path.'
Instructing the assembly, he said, 'As soon as one involves the lips and tongue, one falls into meaning, all of which are dead ends, and none are living paths. Even if one breaks through, one is still sinking. Do not waste your life and spend this world in vain. Do you want to not waste your life?' He picked up his staff, tapped it once, and said, 'You must not be deceived by the staff, only then is it possible.' Look, the staff, piercing through all of your skulls, jumps into your nostrils.' He tapped the staff once.
Instructing the assembly, he said, 'The mountain monk's (referring to himself) gate is unique, and has already changed your paths. For Manjusri (Bodhisattva of wisdom) to pull out the splinter in your eyes, and teach Samantabhadra (Bodhisattva of practice) to stop chewing the iron in your mouth. I advise people to let go of the iliac snake's hand and chop off the donkey's tether for you.' Dwelling on the intention to ponder, he shouted, 'Knead, knead.'
One day, the master ascended the hall, and the head seat came out to pay respects. The master said, 'Ask well.' The head seat lowered his head to ask, and the master said, 'Today I will not answer questions.' Then he descended from the seat and returned to his abbot's room.
Instructing the assembly, he said, 'The five thousand teachings are the constant talk of all Buddhas. The eighty-four thousand defilements are the sufferings of sentient beings.'
妙用。猶未是金剛眼睛。且作么生是金剛眼睛。良久云。瞎。
示眾云。山僧平生好相撲。即是無搭對。今日且共首座搭對。遂卷袈裟下座。索首座相撲。座才出。師云。平地吃交。便歸方丈。
僧問。和尚還唸佛也無。師云。不念。云爲甚麼不念。師云。污人口。
都尉李公端愿。問人死。識歸何處。師云。未知生。焉知死。李云。生則已知。師云。生從何來。李擬議。師揕其胸云。只在這裡。思量個甚麼。李云。只知貧程。不覺蹉路。師托開云。百年一夢。
都尉問。地獄畢竟是有是無。師云。諸佛向無中說有。眼見空花。太尉就有中覓無。手搘水月。堪笑眼前見牢獄不避。心外見天堂欲生。殊不知。忻怖在心。善惡成境。太尉。但了自心。自然無惑。李云。心如何了。師云。善惡都莫思量。李云。不思量后。心歸何所。師云。請都尉歸宅。
觀察李公端懿。問西方凈土。如何得到。師云。即今坐卻雕樑𦘕棟。卻要生西方凈土。是好假。不好真。李云佛豈是妄也。師云。佛不妄。自是太尉妄。李云。某甲爭得妄。師云。若不妄。何求西方凈土。大凡凈土者。是清凈之性。西方者。日落之處。令人作歸投處耳。知歸投處。即是西方凈土。極樂世界也。李致謝而退。
刁景純學
【現代漢語翻譯】 現代漢語譯本 『妙用』，還不是金剛眼睛。那麼，什麼是金剛眼睛？（停頓良久）瞎。
開示大眾說：『老衲平生喜歡摔跤，就是不要有對手。今天且與首座摔跤。』於是捲起袈裟下座，要與首座摔跤。首座剛出來，師父說：『平地吃虧。』便回方丈。
有僧人問：『和尚您還唸佛嗎？』師父說：『不念。』僧人問：『為什麼不念？』師父說：『污人口。』
都尉李公端愿問：『人死後，神識歸向何處？』師父說：『未知生，焉知死？』李公說：『生則已知。』師父說：『生從何來？』李公猶豫。師父捶打他的胸口說：『就在這裡，思量個什麼？』李公說：『只知貧困的道路，不覺走錯了路。』師父推開他說：『百年一夢。』
都尉問：『地獄究竟是有還是沒有？』師父說：『諸佛在沒有中說有，眼見空花（虛幻的花朵）。太尉在有中覓無，手扶水月（水中的月亮）。可笑眼前見到牢獄不躲避，心外見到天堂想要往生。殊不知，喜悅和恐懼都在心中，善和惡形成境界。太尉，只要瞭解自己的心，自然沒有迷惑。』李公問：『心如何瞭解？』師父說：『善惡都不要思量。』李公問：『不思量后，心歸向何處？』師父說：『請都尉回家。』
觀察使李公端懿問：『西方凈土（西方極樂世界），如何才能到達？』師父說：『現在正坐在雕樑畫棟之下，卻想要往生西方凈土，是喜歡假的，不喜歡真的。』李公問：『佛難道是虛妄的嗎？』師父說：『佛不虛妄，是太尉您自己虛妄。』李公問：『我怎麼虛妄了？』師父說：『如果不虛妄，為何要求生西方凈土？大凡凈土，是清凈的自性。西方，是日落之處，令人作為歸投的地方罷了。知道歸投之處，就是西方凈土，極樂世界。』李公感謝後退下。
刁景純學
【English Translation】 English version 『Wonderful application,』 yet it is not the Vajra Eye (Diamond Eye). Then, what is the Vajra Eye? (After a long pause) Blind.
Instructing the assembly, he said: 『This old monk is fond of wrestling all my life, which means without an opponent. Today, I will wrestle with the head monk.』 Thereupon, he rolled up his kasaya (monk's robe), stepped down from the seat, and asked the head monk to wrestle. As soon as the head monk came out, the master said: 『Losing on flat ground.』 Then he returned to his abbot's room.
A monk asked: 『Does the abbot still recite the Buddha's name?』 The master said: 『No.』 The monk asked: 『Why not?』 The master said: 『It defiles my mouth.』
Military Commissioner Li Gongduan asked: 『When a person dies, where does the consciousness go?』 The master said: 『Not knowing life, how can one know death?』 Li said: 『Life is already known.』 The master said: 『Where does life come from?』 Li hesitated. The master struck his chest and said: 『Right here, what are you pondering?』 Li said: 『I only know the path of poverty, unaware of taking the wrong turn.』 The master pushed him away and said: 『A hundred years is but a dream.』
The military commissioner asked: 『Is hell ultimately existent or non-existent?』 The master said: 『The Buddhas speak of existence from non-existence, seeing empty flowers (illusory flowers). The commissioner seeks non-existence from existence, supporting the moon in the water (reflection of the moon). It is laughable that you see the prison before your eyes and do not avoid it, and you see paradise outside your mind and desire to be born there. Little do you know that joy and fear are in the mind, and good and evil form the realm. Commissioner, if you only understand your own mind, naturally there will be no delusion.』 Li asked: 『How can the mind be understood?』 The master said: 『Do not think about good or evil.』 Li asked: 『After not thinking, where does the mind go?』 The master said: 『Please, Commissioner, return home.』
Inspector Li Gongduanyi asked: 『How can one reach the Western Pure Land (Sukhavati)?』 The master said: 『Now you are sitting under carved beams and painted pillars, yet you want to be born in the Western Pure Land. You like the false, not the true.』 Li asked: 『Is the Buddha false?』 The master said: 『The Buddha is not false, it is you, Commissioner, who are false.』 Li asked: 『How am I false?』 The master said: 『If you are not false, why seek birth in the Western Pure Land? Generally, the Pure Land is the pure nature. The West is where the sun sets, making it a place for people to return to. Knowing the place to return to is the Western Pure Land, the Land of Ultimate Bliss.』 Li thanked him and withdrew.
Diao Jingchun learns
士。問佛教。於世間何用。師云。日用少不得。刁云。作么用。師云。在眼曰見。在耳曰聞。刁云。干佛甚麼事。師云。若不幹佛事。將何為見聞。刁云。自有眼耳在。師云。雕𦘕一切人佛。皆有眼耳。只為無佛。了不能見聞。佛是覺義。為有正覺。號之為佛。若無正見。儘是邪解。且不用頭戴火𦦨。腳踏蓮華。黃卷赤軸。為佛教耳。
襄州石門了同禪師(凡一)
示眾云。鐘未鳴時。諸上座。便合知時。何用上來。握節當胸。實為沉屈諸人者。然雖如是。撒沙向諸人眼裡去也。三世諸佛。在諸人鼻孔上。轉大法輪。看看。春行冬令。
處州仁壽嗣珍禪師(凡二)
示眾云。明明無悟。有法則迷。日上無雲。麗天普照。眼中無翳。空本無花。無智人前。不得錯舉。
僧問。如何是和尚家風。師云。土雞瓦犬。
都尉李文和公遵勖(凡六)
公謁石門聰禪師。問出家事。聰云。昔崔趙公。參國一禪師。問曰。弟子欲出家。得否。一云。出家是大丈夫事。非將相之所能為。公于言下大悟。作頌云。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。
慈明來謁。公問。我聞西河有金毛師子。是否。明云。都尉甚處得這訊息來。公便喝。明云。野干鳴。公又喝
【現代漢語翻譯】 現代漢語譯本： 一位士人問佛教對於世間有什麼用處。石門了同禪師說：『日常生活中少不了它。』士人問：『怎麼用呢？』禪師說：『在眼睛就叫做見，在耳朵就叫做聞。』士人問：『這和佛有什麼關係？』禪師說：『如果不關佛的事，用什麼來見聞呢？』士人說：『自然有眼耳在。』禪師說：『雕畫的一切人佛，都有眼耳，只因爲沒有佛性，所以不能見聞。佛是覺悟的意思，因為有真正的覺悟，所以號稱為佛。如果沒有正確的見解，全是邪惡的理解。況且不用頭戴火焰，腳踏蓮花，手捧黃色書卷紅色書軸，才算是佛教。』
襄州石門了同禪師(凡一)
開示大眾說：『鐘還沒敲響的時候，各位就應該知道時間了，何必還要上來，握著拄杖當胸，實在是很委屈各位。雖然這樣，也算是向各位眼裡撒沙子了。三世諸佛，在各位的鼻孔上，轉大法輪。看看，春天施行冬天的政令。』
處州仁壽嗣珍禪師(凡二)
開示大眾說：『明明沒有領悟，有了法則反而迷惑。太陽升起沒有云彩，美麗的天空普遍照耀。眼中沒有翳障，空性本來就沒有花。在沒有智慧的人面前，不能隨便亂說。』
有僧人問：『什麼是和尚的家風？』禪師說：『泥土做的雞，瓦片做的狗。』
都尉李文和公遵勖(凡六)
李文和公拜見石門聰禪師，問出家的事情。聰禪師說：『以前崔趙公，參拜國一禪師，問道：弟子想出家，可以嗎？國一禪師說：出家是大丈夫的事，不是將相所能做的。』李文和公在言語下大悟，作頌說：『學道必須是鐵漢，著手心頭便要決斷。直奔無上菩提，一切是非都不要管。』
慈明來拜見，李文和公問：『我聽說西河有金毛師子，是真的嗎？』慈明說：『都尉從哪裡得到這個訊息的？』李文和公便喝斥一聲。慈明說：『是野干在叫。』李文和公又喝斥一聲。
【English Translation】 English version: A scholar asked about the use of Buddhism in the world. Shimen Liaotong (Stone Gate Liaotong) Zen master said, 'It is indispensable in daily life.' The scholar asked, 'How is it used?' The Zen master said, 'In the eye, it is called seeing; in the ear, it is called hearing.' The scholar asked, 'What does this have to do with the Buddha (覺者, Awakened One)?' The Zen master said, 'If it has nothing to do with the Buddha's affairs, what would you use to see and hear?' The scholar said, 'There are naturally eyes and ears.' The Zen master said, 'All the sculpted images of people and Buddhas have eyes and ears, but because they lack Buddha-nature (佛性, Buddha-nature), they cannot see or hear. Buddha means enlightenment (覺悟, enlightenment); because there is true enlightenment, they are called Buddhas. If there is no correct view, it is all wrong understanding. Moreover, it is not that wearing flames on the head, stepping on lotus flowers, and holding yellow scrolls with red axes are what Buddhism is about.'
Xiangzhou Shimen Liaotong Zen Master (Chapter 1)
Instructing the assembly, he said, 'Before the bell rings, all of you should already know the time. Why do you still come up here, holding your staffs to your chests? It is truly making things difficult for you all. Even so, it is like throwing sand in your eyes. The Buddhas of the three worlds (三世諸佛, Buddhas of the past, present and future) are turning the great Dharma wheel (大法輪, great Dharma wheel) on your nostrils. Look, it is like implementing winter orders in the spring.'
Chuzhou Renshou Sizhen (Successor Zhen) Zen Master (Chapter 2)
Instructing the assembly, he said, 'Clearly there is no enlightenment; with rules, there is confusion. When the sun rises without clouds, the beautiful sky shines universally. When there is no obstruction in the eyes, emptiness is fundamentally without flowers. In front of those without wisdom, do not speak carelessly.'
A monk asked, 'What is the style of the abbot's (和尚, abbot) family?' The Zen master said, 'Clay chickens and tile dogs.'
Military Commissioner Li Wenhe Gong Zunxu (Chapter 6)
Commissioner Li Wenhe visited Shimen Cong (Stone Gate Cong) Zen master and asked about renouncing the world. Cong Zen master said, 'In the past, Cui Zhao Gong visited National Teacher Yi (國一禪師, National Teacher Yi) and asked, 'Disciple wishes to renounce the world; is it permissible?' National Teacher Yi said, 'Renouncing the world is a matter for great heroes; it is not something that generals and ministers can do.' Commissioner Li Wenhe had a great enlightenment upon hearing these words and composed a verse, saying, 'Studying the Way requires an iron man; once you start, you must decide in your heart. Go straight to unsurpassed Bodhi (無上菩提, unsurpassed enlightenment), and do not concern yourself with right and wrong.'
Ciming (慈明, Ciming) came to visit, and Commissioner Li Wenhe asked, 'I heard that there is a golden-haired lion in Xihe; is it true?' Ciming said, 'Where did the Commissioner get this news?' Commissioner Li Wenhe then shouted. Ciming said, 'It is a jackal howling.' Commissioner Li Wenhe shouted again.
。明云恰是。公拍手呵呵大笑。
慈明辭。公問。如何是臨行一句。明云。好自將息。公云。與么則不異諸方去也。明云。都尉見處。又作么生。公云。放你三十棒。明云。恁么則專為流通去也。公便喝。復拍手一下。明云。瞎。公云。好去。明云。諾諾。
公因堅上座辭。公問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處。的的事。作么生。堅云。利劍拂開天地靜。霜刀才舉鬥牛寒。公云。老夫今日耳聵。堅云。一箭落雙鵰。公云。上座為甚麼著靴睡。堅以衣袖一拂。公低頭云。今日可謂降伏也。堅云。香化出僧堂。
公因肅國大長公主。生辰。就府。命谷隱石靈葉縣三大禪師。演法。末當葉縣省禪師。省登座。拈拄杖。就膝拗折。擲于地。便下座。公笑云。老作家。手段終別。省云。都尉也不得無過。
公臨終時。鬲胃躁熱。因尼道堅。就枕問云。都尉。眾生見劫盡。大火所燒時。切要照管主人公。公云。大師與我。煎一服藥來。堅無語。公云。這師姑。藥也不會煎得。投枕未安而終。
汝州廣慧元璉禪師法嗣
侍郎楊公億(凡九)
公得汝州。未到任。先謁廣慧璉禪師。遂問。布鼓當軒擊。誰是知音者。璉云。來風深
【現代漢語翻譯】 現代漢語譯本： 明云說是如此。都尉拍手呵呵大笑。
慈明告辭。都尉問：『如何是臨行一句？』明云：『好自將息。』都尉說：『這樣則與各方沒什麼不同了。』明云：『都尉您怎麼看？』都尉說：『放你三十棒。』明云：『這樣則專門爲了流通佛法而去。』都尉便喝斥一聲，又拍手一下。明云：『瞎！』都尉說：『好走。』明云：『諾諾。』
都尉因為堅上座告辭，都尉問：『近來離開上黨，到達中都，剛剛開始交談，就又要回到虎錫。指著雲屏山的翠綠山峰，拜訪雪嶺的清澈溪流，不知此處與彼處，的的確確的事，該怎麼說？』堅說：『利劍拂開天地靜，霜刀才舉鬥牛寒。』都尉說：『老夫今日耳背。』堅說：『一箭落雙鵰。』都尉說：『上座為什麼穿著靴子睡覺？』堅用衣袖一拂。都尉低頭說：『今日可謂降伏了。』堅說：『香化出僧堂。』
都尉因為肅國大長公主的生辰，前往府邸，命令谷隱、石靈、葉縣三大禪師演法。最後輪到葉縣省禪師。省禪師登上座位，拿起拄杖，在膝蓋上拗斷，扔在地上，便下座。都尉笑著說：『老作家，手段終究不同。』省說：『都尉您也不得沒有過失。』
都尉臨終時，腸胃躁熱。因為尼姑道堅，在枕邊問道：『都尉，眾生見到劫難將盡，大火所燒時，切要照管主人公。』都尉說：『大師與我煎一服藥來。』道堅無語。都尉說：『這師姑，藥也不會煎得。』投枕未安就去世了。
汝州廣慧元璉禪師法嗣
侍郎楊公億(凡九)
都尉得到汝州，還未到任，先去拜謁廣慧璉禪師，於是問道：『布鼓當軒擊，誰是知音者？』璉說：『來風深。』
【English Translation】 English version: Mingyun said it was so. The commander clapped his hands and laughed heartily.
Ciming bid farewell. The commander asked, 'What is the parting word?' Mingyun said, 'Take good care of yourself.' The commander said, 'Then there is no difference from other places.' Mingyun said, 'What is the commander's view?' The commander said, 'Give you thirty blows.' Mingyun said, 'In that case, I will go specifically to spread the Dharma.' The commander then shouted and clapped his hands once. Mingyun said, 'Blind!' The commander said, 'Farewell.' Mingyun said, 'Yes, yes.'
Because Venerable Jian was taking his leave, the commander asked, 'Recently departing from Shangdang, arriving at Zhongdu, having just begun to converse, you are about to return to Huxi. Pointing to the verdant peaks of Yunping Mountain, visiting the clear streams of Xueling, I wonder, this place and that place, the true matter, how should it be expressed?' Jian said, 'A sharp sword sweeps away the stillness of heaven and earth; a frosty blade just raised, the Dipper and Ox grow cold.' The commander said, 'This old man is deaf today.' Jian said, 'One arrow fells two eagles.' The commander said, 'Why does the Venerable sleep with boots on?' Jian brushed with his sleeve. The commander lowered his head and said, 'Today can be said to be subdued.' Jian said, 'Incense transforms out of the monks' hall.'
Because it was the birthday of the Grand Princess of the State of Su, the commander went to the residence and ordered the three Chan masters of Guyin, Shiling, and Yexian to expound the Dharma. Last was Chan Master Sheng of Yexian. Master Sheng ascended the seat, picked up his staff, broke it over his knee, threw it on the ground, and then descended from the seat. The commander laughed and said, 'Old master, your methods are ultimately different.' Sheng said, 'The commander is not without fault either.'
When the commander was dying, his stomach and intestines were restless and hot. Because of the nun Daojian, he asked from his pillow, 'Commander, when sentient beings see the end of the kalpa, when it is burned by the great fire, it is essential to take care of the main character.' The commander said, 'Great Master, brew me a dose of medicine.' Daojian was speechless. The commander said, 'This nun, she can't even brew medicine.' He passed away before he could rest his head on the pillow.
Successor of Chan Master Yuanlian of Guanghui in Ruzhou
Attendant Minister Yang Gongyi (All Nine)
The commander obtained Ruzhou, but before arriving at his post, he first visited Chan Master Lian of Guanghui, and then asked, 'A cloth drum struck in the hall, who is the one who understands the music?' Lian said, 'The coming wind is deep.'
辨。公云。禪客相逢。只彈指也。璉云。君子可八。楊云。諾諾。璉云。今日太賺侍郎。
楊問。只如僧問風穴。布鼓當軒擊。誰是知音者。穴云。藏身不吞炭。僧云。未審此意如何。穴云。山雉枉遭傷。楊問。如何是藏身不吞炭。璉云。在野何傷。楊云。山雉枉遭傷。意旨如何。璉云。聽事不真。有甚麼事。
夜話次。璉問。侍郎曾見甚麼人來。楊云。億曾問云居諒監寺。兩個大蟲相咬時如何。諒云。一合相。億云。某甲只管看。未審恁么道。還得也無。璉云。老僧不然。楊云。請和尚下一轉語。璉云。但請問來。楊理前問。璉搊楊鼻孔云。這畜生。更𨁝跳看。楊當下知歸。欣然禮謝。
道話徹夜。
次目上任。置一百問。請璉答。璉一一著語。送回。
公謂人云。玄沙和尚道。大唐國內。宗乘中事。未曾有一人舉唱。或有一人舉唱。盡大地人。失卻性命。如無孔鐵錘。一時亡鋒結舌去。且道。是甚道理。如今假立個主賓。鼓這兩片皮。豎起指頭。舉起拂子。總成顛倒知見。順汝狂意。教汝有個伸問處。若是明眼人前。怎生拈掇得出。只如魯祖。見僧來。便面壁。長慶道。恁么為人。驢年去。我道魯祖。只是不識羞。是他明眼人。又爭肯你。如今事不獲已。順汝諸人顛倒知見。一似
【現代漢語翻譯】 現代漢語譯本： 辨。公說：『禪客相逢，只彈指而已。』璉說：『君子可八。』楊說：『諾諾。』璉說：『今日太賺侍郎了。』 楊問：『比如僧人問風穴禪師，『布鼓當軒擊，誰是知音者？』風穴說：『藏身不吞炭。』僧人說：『未審此意如何？』風穴說：『山雉枉遭傷。』楊問：『如何是藏身不吞炭？』璉說：『在野何傷。』楊說：『山雉枉遭傷，意旨如何？』璉說：『聽事不真，有什麼事？』 夜話時，璉問：『侍郎曾見過什麼人來？』楊說：『我曾問云居諒監寺，『兩個大蟲相咬時如何？』諒說：『一合相。』億說：『某甲只管看，未審恁么道，還得也無？』璉說：『老僧不然。』楊說：『請和尚下一轉語。』璉說：『但請問來。』楊理前問，璉揪住楊的鼻孔說：『這畜生，更𨁝跳看。』楊當下知歸，欣然禮謝。 道話徹夜。 次日上任，置一百問，請璉回答。璉一一著語，送回。 公對人說：『玄沙和尚道：大唐國內，宗乘中事，未曾有一人舉唱。或有一人舉唱，盡大地人，失卻性命。如無孔鐵錘，一時亡鋒結舌去。且道，是甚道理？如今假立個主賓，鼓這兩片皮，豎起指頭，舉起拂子，總成顛倒知見。順汝狂意，教汝有個伸問處。若是明眼人前，怎生拈掇得出？只如魯祖，見僧來，便面壁。長慶道：恁么為人，驢年去。我道魯祖，只是不識羞，是他明眼人，又爭肯你？如今事不獲已，順汝諸人顛倒知見，一似…』
【English Translation】 English version: Discernment. The official said, 'When Chan (Zen) practitioners meet, they only snap their fingers.' Lian said, 'A gentleman can be eight.' Yang said, 'Yes, yes.' Lian said, 'Today, I have greatly profited from the vice-minister.' Yang asked, 'For example, a monk asked Zen Master Fengxue (Fengxue: a Zen master), 'A cloth drum is struck in the hall; who is the one who understands the music?' Fengxue said, 'Hiding the body, not swallowing charcoal.' The monk said, 'I don't understand what this means.' Fengxue said, 'The mountain pheasant is injured in vain.' Yang asked, 'What is 'hiding the body, not swallowing charcoal'?' Lian said, 'What harm is there in being in the wild?' Yang said, 'What is the meaning of 'the mountain pheasant is injured in vain'?' Lian said, 'Hearing is not true; what is the matter?' During a late-night conversation, Lian asked, 'What kind of person has the vice-minister seen?' Yang said, 'I once asked Supervisor Liang (Liang: a supervisor) of Yunju Monastery, 'When two big worms bite each other, what happens?' Liang said, 'A single appearance together.' Yi said, 'I just watched; I don't know if saying it like this is correct or not?' Lian said, 'The old monk doesn't think so.' Yang said, 'Please, Master, give another turning phrase.' Lian said, 'Please ask.' Yang asked again, and Lian grabbed Yang's nostrils and said, 'This beast, see if you jump again.' Yang immediately understood and gratefully bowed in thanks. They talked about the Way all night. The next day, he took office and prepared one hundred questions, asking Lian to answer them. Lian answered each one and sent them back. The official said to others, 'Zen Master Xuansha (Xuansha: a Zen master) said: Within the Great Tang Dynasty, in matters of the Zen school, there has never been anyone who has proclaimed it. If someone proclaims it, all the people in the world will lose their lives. Like a hammer without a hole, they will lose their edge and be speechless at once. Tell me, what is the reason? Now, we falsely establish a host and guest, beat these two pieces of skin (drums), raise our fingers, and raise our whisks, all of which become inverted views and knowledge. We indulge your madness so that you have a place to ask questions. If it were before someone with clear eyes, how could you pick it up? Just like Patriarch Lu (Patriarch Lu: a Zen master), when he saw a monk coming, he faced the wall. Changqing (Changqing: a Zen master) said: Doing this for people will take until the year of the donkey. I say Patriarch Lu is just shameless; if he were someone with clear eyes, how could he agree with you? Now, since things cannot be avoided, we indulge all of your inverted views and knowledge, just like...'
結巾為馬。捏目生花。上祖道。個開佛知見。示佛知見。悟佛知見。入佛知見。
他恁么道。抑下多少威光。且諸人分上。欠少個甚麼。雖然如是。我若不恁么。汝又向甚麼處見我。古人云。知恩者少。且道。承甚麼人恩力。於此不明。問取露柱去。
公又云。此事大難。釋迦老子。於三七日中。思惟如是事。便道。我寧不說法。疾入于涅槃。帝釋梵王。慇勤三請。不得已而許之。始自鹿野苑。終於俱尸羅城。中間四十九年。作大佛事。說五乘十二分教。如瓶注水。末後于靈山會上。目顧迦葉。謂大眾云。吾正法眼。已付摩訶大迦葉。又云。四十九年間。未嘗說一字。是甚麼道理。于諸人分上。著一字腳不得。為諸人各各。有奇特事在。若喚作奇特事。早不中了也。我道。釋迦是敗軍之將。迦葉是喪身失命底人。汝等諸人。作么生會。不見道。涅槃生死是夢言。佛及眾生為增語。直須恁么會取。不要向外馳求。若也未明。乖張不少。
公問廣慧。承和尚有言。一切罪業。皆因財寶所生。勸人疏於財寶。而況閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏於財。慧云。幡竿頭上鐵龍頭。公云。海壇馬子似驢大。慧云。楚雞不是丹山鳳。公云。佛滅二千年。比丘少慚愧。
【現代漢語翻譯】 現代漢語譯本 以布巾結成馬的形狀（結巾為馬）。捏著眼睛就能變出花來（捏目生花）。（這是）上代祖師的道。開啟佛的知見（個開佛知見），指示佛的知見（示佛知見），領悟佛的知見（悟佛知見），進入佛的知見（入佛知見）。
他這樣說（他恁么道），壓抑了多少威嚴和光芒（抑下多少威光）！而且各位（且諸人）的本分上，還缺少什麼呢（欠少個甚麼）？雖然是這樣（雖然如是），我如果不這樣說（我若不恁么），你們又從哪裡見到我（汝又向甚麼處見我）？古人說，知恩的人很少（知恩者少）。那麼，承受了什麼人的恩德和力量呢（承甚麼人恩力）？如果對此不明白，就去問露柱吧（問取露柱去）。
公（指某位禪師，下同）又說，這件事非常困難（此事大難）。釋迦老子（釋迦老子，指釋迦牟尼佛），在三七二十一天中，思索這件事（於三七日中，思惟如是事），便說，我寧可不說佛法（我寧不說法），趕緊進入涅槃（疾入于涅槃）。帝釋（帝釋，佛教護法神）和梵王（梵王，佛教護法神）慇勤地三次請求（慇勤三請），（釋迦牟尼佛）不得已才答應（不得已而許之）。（釋迦牟尼佛）開始於鹿野苑（鹿野苑，釋迦牟尼初轉法輪之地），最終於拘尸羅城（俱尸羅城，釋迦牟尼涅槃之地），中間四十九年（中間四十九年），做了很大的佛事（作大佛事），說了五乘十二分教（說五乘十二分教），就像瓶子倒水一樣（如瓶注水）。最後在靈山會（靈山會，釋迦牟尼佛說法之地）上，用眼神示意迦葉（目顧迦葉），對大眾說，我的正法眼藏（吾正法眼），已經交付給摩訶大迦葉（摩訶大迦葉，釋迦牟尼十大弟子之一）。又說，四十九年間（四十九年間），未曾說過一個字（未嘗說一字）。這是什麼道理呢（是甚麼道理）？在各位的本分上（于諸人分上），著一個字腳也不可以（著一字腳不得），因為各位各自（為諸人各各），有奇特的事情存在（有奇特事在）。如果稱作奇特的事情（若喚作奇特事），早就沒有說中了（早不中了也）。我說，釋迦（釋迦，指釋迦牟尼佛）是敗軍的將領（是敗軍之將），迦葉（迦葉，指摩訶迦葉）是喪身失命的人（是喪身失命底人）。你們各位（汝等諸人），怎麼理解（作么生會）？沒聽過說嗎（不見道），涅槃（涅槃，佛教術語，指解脫）和生死（生死，佛教術語，指輪迴）都是夢話（是夢言），佛（佛，指佛陀）以及眾生（眾生，佛教術語，指一切有情）都是多餘的話（為增語）。必須這樣理解（直須恁么會取），不要向外追求（不要向外馳求）。如果還不明白（若也未明），差錯的地方還不少（乖張不少）。
公問廣慧（廣慧，人名）。聽說和尚您說過（承和尚有言），一切罪業（一切罪業），都是因為財寶所產生的（皆因財寶所生），勸人疏遠財寶（勸人疏於財寶）。何況閻浮提（閻浮提，佛教術語，指我們所居住的世界）的眾生（眾生，佛教術語，指一切有情），把錢財當作生命（以財為命），邦國依靠錢財來聚集人（邦國以財聚人），佛教中有財施（財施，佛教術語，指以財物佈施）和法施（法施，佛教術語，指以佛法佈施）兩種佈施，怎麼能勸人疏遠錢財呢（何得勸人疏於財）？廣慧說，幡竿頭上的鐵龍頭（幡竿頭上鐵龍頭）。公說，海壇的馬駒像驢一樣大（海壇馬子似驢大）。廣慧說，楚地的雞不是丹山的鳳凰（楚雞不是丹山鳳）。公說，佛滅度二千年（佛滅二千年），比丘（比丘，佛教術語，指男性出家人）很少有慚愧心（比丘少慚愧）。
【English Translation】 English version Knotting a cloth to make a horse (結巾為馬). Pinching the eyes to produce flowers (捏目生花). (This is) the way of the ancient patriarchs (上祖道). Opening the Buddha's knowledge and vision (個開佛知見), showing the Buddha's knowledge and vision (示佛知見), realizing the Buddha's knowledge and vision (悟佛知見), entering the Buddha's knowledge and vision (入佛知見).
He said it like that (他恁么道), suppressing so much majesty and light (抑下多少威光)! Moreover, what is lacking in everyone's share (且諸人分上, 欠少個甚麼)? Although it is like this (雖然如是), if I didn't say it like this (我若不恁么), where would you see me (汝又向甚麼處見我)? The ancients said, few know gratitude (知恩者少). Then, whose kindness and power are you receiving (承甚麼人恩力)? If you don't understand this, go ask the stone pillar (問取露柱去).
The master (公, referring to a Chan master, same below) also said, this matter is very difficult (此事大難). Shakyamuni Buddha (釋迦老子, referring to Shakyamuni Buddha), in three seven-day periods (於三七日中), contemplated this matter (思惟如是事), and then said, I would rather not speak the Dharma (我寧不說法), and quickly enter Nirvana (疾入于涅槃). Emperor Shakra (帝釋, a Buddhist protector deity) and Brahma King (梵王, a Buddhist protector deity) earnestly requested three times (慇勤三請), and (Shakyamuni Buddha) had no choice but to agree (不得已而許之). (Shakyamuni Buddha) started at Mrigadava (鹿野苑, the place where Shakyamuni first turned the wheel of Dharma), and ended at Kushinagar (俱尸羅城, the place where Shakyamuni entered Nirvana), in the middle forty-nine years (中間四十九年), did great Buddhist deeds (作大佛事), and spoke the Five Vehicles and Twelve Divisions of Teachings (說五乘十二分教), like pouring water from a bottle (如瓶注水). Finally, at the Vulture Peak Assembly (靈山會, the place where Shakyamuni Buddha preached), he signaled to Kashyapa (目顧迦葉) with his eyes, and said to the assembly, my Right Dharma Eye Treasury (吾正法眼), has been entrusted to Mahakashyapa (摩訶大迦葉, one of Shakyamuni's ten great disciples). He also said, in forty-nine years (四十九年間), I have never spoken a word (未嘗說一字). What is the reason for this (是甚麼道理)? In everyone's share (于諸人分上), adding even a single word is not allowed (著一字腳不得), because each of you (為諸人各各), has a unique thing existing (有奇特事在). If you call it a unique thing (若喚作奇特事), you have already missed the point (早不中了也). I say, Shakyamuni (釋迦, referring to Shakyamuni Buddha) is a defeated general (是敗軍之將), and Kashyapa (迦葉, referring to Mahakashyapa) is someone who has lost his life (是喪身失命底人). How do you all understand this (汝等諸人, 作么生會)? Haven't you heard it said (不見道), Nirvana (涅槃, Buddhist term, referring to liberation) and Samsara (生死, Buddhist term, referring to reincarnation) are all dream talk (是夢言), Buddha (佛, referring to Buddha) and all sentient beings (眾生, Buddhist term, referring to all sentient beings) are superfluous words (為增語). You must understand it like this (直須恁么會取), don't seek externally (不要向外馳求). If you still don't understand (若也未明), there will be many mistakes (乖張不少).
The master asked Guanghui (廣慧, a person's name). I heard that you, the abbot, said (承和尚有言), all sins (一切罪業), are caused by wealth (皆因財寶所生), advising people to stay away from wealth (勸人疏於財寶). Moreover, sentient beings (眾生, Buddhist term, referring to all sentient beings) in Jambudvipa (閻浮提, Buddhist term, referring to the world we live in), take wealth as life (以財為命), and countries rely on wealth to gather people (邦國以財聚人). In Buddhism, there are two types of giving: material giving (財施, Buddhist term, referring to giving with material things) and Dharma giving (法施, Buddhist term, referring to giving with Buddhist teachings), how can you advise people to stay away from wealth (何得勸人疏於財)? Guanghui said, the iron dragon head on the flagpole (幡竿頭上鐵龍頭). The master said, the foal of Haitan is as big as a donkey (海壇馬子似驢大). Guanghui said, the chicken of Chu is not the phoenix of Danshan (楚雞不是丹山鳳). The master said, two thousand years after the Buddha's Nirvana (佛滅二千年), monks (比丘, Buddhist term, referring to male monks) have little shame (比丘少慚愧).
公同李都尉。與唐明嵩禪師。問答。
問彌陀演化于西方。達磨傳心於東土。胡來漢現。水到渠成。五嶽鎮靜以崢嶸。百穀朝宗而浩渺。一靈之性。托境現形。三有之中。憑何立命。嵩云。仙人無婦。玉女無夫。公云。尼剃頭不復生子。嵩云。陜府鐵牛能哮吼。嘉州大像念摩訶。李云。側跳上山巔。嵩云。騎牛不著靴。
廣慧璉云。進象倒戈 汾陽昭云。端身裂面破。妙喜云。月下看弄雪師子。
問。玄沙不出嶺。保壽不渡河。善財參知識五十三員。慧遠結黑白一十八士。雪峰三度上投子。智者九旬講法華。這六個漢。為復野干鳴。為復師子吼。速道速道。嵩云。水急魚行澀。峰高鳥不棲。公云。泗洲大聖。嵩云。士上加泥更一重。李云。舌上覆金錢。嵩云。半夜歌樂動。誰人得知音。
廣慧璉云。歌謠滿路人皆望 汾陽昭云。看壁𦘕人笑 妙喜云。野犴鳴師子吼。
問。風穴提印。南院傳衣。昭公演化于西河。嵩師領徒于並壘。南宗之旨。北土大興。且道。二師承誰恩力。嵩云。不入蓮池浴。懶向雪山游。公云。清涼山裡萬菩薩。嵩云。維摩會中諸聖集。李云。揹負乾薪遭野火。嵩云。口是禍門。
廣惠璉云。藏頭白海頭黑 汾陽昭云。告天手捺地噓噓 妙喜云。猢猻騎鱉背
【現代漢語翻譯】 現代漢語譯本 公同李都尉，與唐明嵩禪師的問答。
問：彌陀（Amitabha，阿彌陀佛）在西方示現演化，達磨（Bodhidharma，菩提達摩）在東土傳授心法。如同胡人來了漢人自然出現，水流到了自然形成河渠。五嶽巍峨聳立而鎮定四方，百川奔騰匯聚而浩瀚無垠。這一靈明的本性，依託外境而顯現形體。在這欲界、色界、無色界三有之中，憑藉什麼安身立命？ 嵩禪師說：仙人沒有妻子，玉女沒有丈夫。 李都尉說：尼姑剃了頭不能再生孩子。 嵩禪師說：陜府的鐵牛能夠怒吼，嘉州的大佛唸誦摩訶（Mahā，偉大的）。 李都尉說：側身一跳登上山巔。 嵩禪師說：騎牛不穿靴子。
廣慧璉禪師說：進象倒戈。 汾陽昭禪師說：端正身體撕裂麵皮。 妙喜禪師說：月光下看戲弄雪的獅子。
問：玄沙（Xuansha，禪師名號）不出山嶺，保壽（Baoshou，禪師名號）不渡河流，善財童子參訪五十三位善知識，慧遠（Huiyuan，東晉僧人）結社一百一十八位賢士，雪峰（Xuefeng，禪師名號）三次上投子山，智者（Zhiyi，隋代天臺宗創始人）九旬講說《法華經》。這六個人，到底是野乾的鳴叫，還是獅子的吼叫？快說！快說！ 嵩禪師說：水流湍急魚兒難行，山峰高聳鳥兒不棲息。 李都尉說：泗洲大聖。 嵩禪師說：士上加泥更重一層。 李都尉說：舌頭上覆蓋金錢。 嵩禪師說：半夜裡奏響音樂，誰人能夠聽懂這音律？
廣慧璉禪師說：歌謠傳遍道路，人人都抬頭觀望。 汾陽昭禪師說：看墻壁上畫的人而發笑。 妙喜禪師說：野干鳴叫，獅子怒吼。
問：風穴（Fengxue，禪師名號）提持印信，南院（Nanyuan，禪師名號）傳授衣缽，昭公（Zhaogong，禪師名號）在西河弘揚佛法，嵩禪師帶領徒眾在并州駐錫。南宗的宗旨，在北方大地興盛起來。那麼請問，這兩位禪師承蒙誰的恩德和力量？ 嵩禪師說：不進入蓮花池中沐浴，懶得向雪山遊歷。 李都尉說：清涼山裡有萬位菩薩。 嵩禪師說：維摩詰的集會中有諸位聖人聚集。 李都尉說：揹負著乾柴遭遇野火。 嵩禪師說：口是禍患之門。
廣惠璉禪師說：藏頭是白的，海頭是黑的。 汾陽昭禪師說：告天，手按地，噓噓。 妙喜禪師說：猢猻騎在鱉背上。
【English Translation】 English version Viceroy Li of Gongtong, in dialogue with Zen Master Tang Mingsong.
Asked: Amitabha (Amitābha, the Buddha of Infinite Light) manifests and evolves in the West, Bodhidharma (Bodhidharma, the first patriarch of Zen) transmits the mind in the East. Just as when the barbarian comes, the Han appears; when the water arrives, the channel is formed. The Five Peaks stand majestically and pacify all directions, the hundred streams rush and converge, vast and boundless. This one spiritual nature manifests form by relying on the environment. Within the Three Realms (desire realm, form realm, formless realm), what does it rely on to establish its life? Song said: Immortals have no wives, jade maidens have no husbands. Li said: Nuns who shave their heads cannot bear children. Song said: The iron ox of Shanfu can roar, the great statue of Jiazhou recites Mahā (Mahā, great). Li said: Sideways jump to the top of the mountain. Song said: Riding an ox without wearing boots.
Zen Master Guanghui Lian said: Advancing elephant reverses its spear. Zen Master Fenyang Zhao said: Straighten the body and tear the face. Zen Master Miaoxi said: Watching a lion playing with snow under the moon.
Asked: Xuansha (Xuansha, Zen master's name) does not leave the mountain range, Baoshou (Baoshou, Zen master's name) does not cross the river, Sudhana (Sudhana, a youth in the Avatamsaka Sutra) visits fifty-three good advisors, Huiyuan (Huiyuan, a monk of the Eastern Jin Dynasty) forms a society of one hundred and eighteen scholars, Xuefeng (Xuefeng, Zen master's name) ascends Touzi Mountain three times, Zhiyi (Zhiyi, founder of the Tiantai school in the Sui Dynasty) lectures on the Lotus Sutra for ninety days. Are these six men the howling of jackals or the roar of lions? Speak quickly! Speak quickly! Song said: The water is rapid and the fish struggle to swim, the peak is high and the birds do not perch. Li said: The Great Sage of Sizhou. Song said: Adding mud to a scholar, another layer of weight. Li said: Covering the tongue with a gold coin. Song said: Music plays in the middle of the night, who can understand the tune?
Zen Master Guanghui Lian said: Songs fill the road, everyone looks up. Zen Master Fenyang Zhao said: Laughing at the person painted on the wall. Zen Master Miaoxi said: Jackals howl, lions roar.
Asked: Fengxue (Fengxue, Zen master's name) holds the seal, Nanyuan (Nanyuan, Zen master's name) transmits the robe, Zhaogong (Zhaogong, Zen master's name) propagates the Dharma in Xihe, Zen Master Song leads disciples and resides in Bingzhou. The doctrine of the Southern School flourishes in the Northern lands. Then tell me, whose grace and power do these two masters rely on? Song said: Not entering the lotus pond to bathe, too lazy to travel to the snowy mountains. Li said: Ten thousand Bodhisattvas in Mount Qingliang. Song said: All the sages gather in Vimalakirti's assembly. Li said: Carrying dry firewood and encountering a wildfire. Song said: The mouth is the gate of disaster.
Zen Master Guanghui Lian said: The head of the hidden is white, the head of the sea is black. Zen Master Fenyang Zhao said: Praying to heaven, pressing hands on the ground, hissing. Zen Master Miaoxi said: A monkey riding on the back of a turtle.
。
問。忉利透日月之上。四禪無風火之災。三交駕鐵牛之車。臨汝握全提之印。獼猴有一面古鏡。貍奴有萬里神光。直下承當。是何人也。嵩云。朝看東南。暮看西北。公云。貍奴白牯卻知有。嵩云。淹殺冢頭蒿。李云。月里煮油鐺。嵩云。石人腰帶。
廣慧璉云。陳蒲鞋周金剛 汾陽昭云。直裰又逢胡釘鉸 妙喜云。小出大遇。
問。[○@尾]一切諸佛。盡在里許。動則喪身失命。覷著兩頭俱瞎。擬議之間。千山萬水。直下會得。也是炭庫里坐地。有不惜眉毛者。通個訊息來。嵩云。百雜碎。公云。平生不妄語。嵩云。也要道過。李云。出穴兔遭罥。嵩云。東西無滯礙。南北得自由。
廣惠璉云。振錫下泥犁 汾陽昭云。穿山透石壁。鼻孔血淋淋 妙喜云。自作自受。
南嶽下第十二世
潭州興化楚圓禪師法嗣
洪州黃龍慧南禪師(凡十七)
信州玉山章氏子。
師久依泐潭澄禪師。分座接物。名振諸方。偶同云峰悅禪師。游西山。夜話雲門法道。悅云。澄公雖是雲門之後。法道異矣。師詰其所以異。悅云。雲門如九轉丹砂。點鐵成金。澄公藥汞銀。徒可玩。入煅則流去。師怒以枕投之。明日悅謝過。
又云。雲門氣宇如王。甘死語不乎。澄公
【現代漢語翻譯】 現代漢語譯本：
問：忉利天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）高於日月，四禪天（the Four Dhyanas，色界中的四個禪定層次）沒有風火之災，三交道（the Three Crossroads，指世俗的複雜境地）駕馭著鐵牛之車，臨濟宗（Linji school of Chan Buddhism）握有全提之印（the seal of complete and direct transmission）。獼猴有一面古鏡，貍貓有萬里神光。直接承擔這一切，是何人？ 嵩云：早上看東南，晚上看西北。 公云：貍貓和白牛卻知道。 嵩云：淹沒了墳頭的蒿草。 李云：月亮里煮油鍋。 嵩云：石人的腰帶。
廣慧璉云：陳蒲鞋和周金剛。 汾陽昭云：直裰（一種僧衣）又碰上了胡釘鉸（一種修補匠）。 妙喜云：小出大遇。
問：所有一切諸佛，都在這裡面。動則喪身失命，看著兩頭都瞎。擬議之間，千山萬水。直接領會了，也是在炭庫里坐地。有沒有不惜眉毛的人，來通個訊息？ 嵩云：百雜碎。 公云：平生不妄語。 嵩云：也要說過去。 李云：出穴的兔子遭遇羅網。 嵩云：東西沒有阻礙，南北得到自由。
廣惠璉云：振錫杖下地獄。 汾陽昭云：穿山透石壁，鼻孔血淋淋。 妙喜云：自作自受。
南嶽下第十二世
潭州興化楚圓禪師法嗣
洪州黃龍慧南禪師（共十七位）
信州玉山章氏之子。
慧南禪師長久依止泐潭澄禪師，分座接引信眾，名聲遠播。偶然與云峰悅禪師同遊西山，夜晚談論雲門宗（Yunmen School of Chan Buddhism）的法道。悅禪師說：『澄公雖然是雲門宗的後人，但法道已經不同了。』慧南禪師追問哪裡不同。悅禪師說：『雲門宗的氣宇像國王，寧願死也不說含糊的話。澄公的藥就像水銀，只能玩玩，放入火中煉就會流走。』慧南禪師生氣地用枕頭扔他。第二天，悅禪師道歉。
又說：雲門宗的氣宇像國王，寧願死也不含糊其辭。澄公...
【English Translation】 English version:
Question: Trayastrimsa (忉利, the Heaven of Thirty-three Gods, located on the summit of Mount Sumeru) is above the sun and moon, the Four Dhyanas (四禪, the four levels of meditative absorption in the Form Realm) are free from the calamities of wind and fire, the Three Crossroads (三交, referring to complex worldly situations) drive the chariot of the iron ox, and the Linji school (臨濟宗) holds the seal of complete and direct transmission (全提之印). The macaque has an ancient mirror, and the wildcat has divine light extending ten thousand miles. Directly undertaking all of this, who is it? Songyun: In the morning, look southeast; in the evening, look northwest. Gongyun: The wildcat and the white ox know. Songyun: Drowning the artemisia on the grave mound. Liyun: Boiling oil in a cauldron in the moon. Songyun: A stone man's belt.
Guanghuilianyun: Chen's straw sandals and Zhou's Vajra. Fenyangzhaoyun: The straight robe (直裰, a type of monastic robe) meets the Hu repairer again. Miaoxiyun: A small departure, a great encounter.
Question: All Buddhas are entirely within this. Moving means losing body and life, looking at either end means both are blind. Between deliberation, there are thousands of mountains and rivers. Directly understanding it is like sitting in a coal store. Is there anyone who doesn't begrudge their eyebrows to pass on a message? Songyun: A hundred miscellaneous fragments. Gongyun: I have never lied in my life. Songyun: It must also be said. Liyun: A rabbit emerging from its burrow is caught in a net. Songyun: There is no obstruction in the east and west, and freedom is obtained in the north and south.
Guanghuilianyun: Shaking the staff down to hell. Fenyangzhaoyun: Piercing through mountains and stone walls, blood dripping from the nostrils. Miaoxiyun: You reap what you sow.
The twelfth generation below Nanyue
Dharma successor of Chan Master Chuyuan of Xinghua in Tanzhou
Chan Master Huinan of Huanglong in Hongzhou (total of seventeen)
A son of the Zhang family of Yushan in Xinzhou.
The Master had long relied on Chan Master Cheng of Letan, sharing the seat to receive people, and his name resounded in all directions. He happened to travel to the Western Mountains with Chan Master Yunfeng Yue, and they discussed the Dharma path of the Yunmen School (雲門宗) at night. Yue said, 'Although Master Cheng is a descendant of the Yunmen School, the Dharma path is different.' The Master questioned him about the difference. Yue said, 'The spirit of the Yunmen School is like a king, preferring to die rather than speak ambiguously. Master Cheng's medicine is like mercury, which can only be played with, and will flow away when put into the furnace.' The Master angrily threw a pillow at him. The next day, Yue apologized.
He also said: The spirit of the Yunmen School is like a king, preferring to die rather than be ambiguous. Master Cheng...
有法受人。死語也。死語其能活人乎。即背去。師挽之云。若如是。則誰可汝意。悅云。石霜楚圓。手段出諸方。子宜見之。不可后也。師默計之云。悅師翠巖。使我見石霜。于悅何有哉。即造石霜。聞慈明不事事。忽叢林。悔欲無行。
即謁福嚴賢。賢命掌書司。俄賢卒。郡守以慈明補之。既至。目其貶剝諸方。件件數為邪解。師為之氣索。遂造其室。明云。書記領徒遊方。借使有疑。可坐而商略。師哀懇愈切。明云。公學雲門禪。必善其旨。如雲。放洞山三頓棒。是有吃棒分。是無吃棒分。師云。有吃棒分。明色莊曰。從朝至暮。鵲噪鴉鳴。皆應吃棒。明即端坐。受師炷香作禮。明覆問。趙州道。臺山婆子。我為汝勘破了也。且阿那裡是他勘破婆子處。師汗下。不能加答。
明日又詣。明㖃罵不已。師云。罵豈慈悲法施耶。明云。你作罵會那。師于言下大悟。作頌云。傑出叢林是趙州。老婆勘破有來由。如今四海清如鏡。行人莫與路為仇。呈慈明。明頷之。自是泐潭。舊好絕矣。
示眾云。盡令提綱。不通凡聖。放一線道。有個商量。遂拈起拄杖云。即今拄杖子豎也。十方世界一時豎。又橫拄杖云。即今拄杖子橫也。十方世界一時橫。何也。不見道。極小同大。忘絕境界。極大同小。不見邊表
【現代漢語翻譯】 現代漢語譯本 『有法受人』，這是死語啊。死語怎麼能使人開悟呢？』於是就想離開。翠巖禪師拉住他說：『如果這樣，那麼誰能讓你滿意呢？』泐潭悅說：『石霜楚圓禪師，他的手段超出其他禪師。你應該去拜見他，不要耽擱。』翠巖禪師默默地想：『泐潭悅是我的弟子，卻要我推薦他去見石霜楚圓，這對他有什麼好處呢？』於是泐潭悅就去拜訪石霜楚圓。聽說慈明禪師不務正業，擾亂叢林，泐潭悅後悔得不想再往前走。 於是泐潭悅去拜見福嚴賢禪師。賢禪師讓他掌管書司。不久賢禪師去世，郡守讓慈明禪師來接替他。慈明禪師到任后，批評各地的禪法，一件件地數落為邪解。泐潭悅為此感到氣餒，於是去拜訪慈明禪師。慈明禪師說：『書記你帶領僧眾遊方，如果有什麼疑問，可以坐下來商量。』泐潭悅更加懇切地請求開示。慈明禪師說：『你學的是雲門宗的禪法，一定很瞭解它的宗旨。比如雲門宗說：『放過洞山禪師三頓棒，是有吃棒的份，還是沒有吃棒的份？』泐潭悅回答說：『有吃棒的份。』慈明禪師臉色嚴肅地說：『從早到晚，喜鵲叫，烏鴉鳴，都應該吃棒。』慈明禪師立刻端坐，接受泐潭悅點香作禮。慈明禪師又問：『趙州禪師說：『臺山婆子，我為你勘破了。』那麼，他勘破婆子的地方在哪裡？』泐潭悅汗流浹背，無法回答。 第二天，泐潭悅又去拜訪慈明禪師，慈明禪師不停地呵斥責罵。泐潭悅說：『責罵難道是慈悲的法施嗎？』慈明禪師說：『你把責罵當作什麼？』泐潭悅在言下大悟，作了一首偈頌說：『傑出叢林是趙州（趙州禪師），老婆勘破有來由（老婆被勘破是有原因的）。如今四海清如鏡，行人莫與路為仇。』呈給慈明禪師，慈明禪師點頭認可。從此，泐潭悅與翠巖禪師的舊日情誼就斷絕了。 慈明禪師向大眾開示說：『完全依照提綱，不通凡聖。放一線生機，可以有個商量。』於是拿起拄杖說：『現在拄杖豎起來了，十方世界一時都豎起來。』又橫著拄杖說：『現在拄杖橫過來了，十方世界一時都橫過來。』為什麼呢？沒聽過說嗎？『極小同大，忘絕境界。極大同小，不見邊表。』
【English Translation】 English version 'To receive people with fixed methods is dead language. How can dead language enliven people?' Thereupon, he intended to leave. The master (Cuiyan) held him back, saying, 'If it is like this, then who can satisfy you?' Yue (Letan Yue) said, 'Shishuang Chuyuan (石霜楚圓) [Shishuang Chuyuan: a Chan master], his methods surpass all others. You should go to see him, do not delay.' The master silently pondered, 'Yue (Letan Yue) is my disciple, yet he wants me to recommend him to see Shishuang (石霜). What benefit is there for him?' Thereupon, Letan Yue went to visit Shishuang. Hearing that Ciming (慈明) [Ciming: a Chan master] did not attend to matters and disturbed the Sangha, Letan Yue regretted wanting to go further. Thereupon, he visited Fuyan Xian (福嚴賢) [Fuyan Xian: a Chan master]. Xian ordered him to manage the script office. Soon after, Xian passed away, and the prefect appointed Ciming to replace him. Upon arriving, Ciming criticized the Chan practices of various places, enumerating them one by one as heretical interpretations. Letan Yue felt discouraged by this, so he went to visit Ciming. Ciming said, 'Secretary, you lead the monks on pilgrimages. If there are any doubts, we can sit down and discuss them.' Letan Yue pleaded more earnestly for instruction. Ciming said, 'You study the Chan of the Yunmen (雲門) [Yunmen: a Chan school] school, you must be well-versed in its principles. For example, Yunmen says, 'Releasing Dongshan (洞山) [Dongshan: a Chan master] from three blows of the staff, is there a share of receiving the blows, or is there no share?' Letan Yue replied, 'There is a share of receiving the blows.' Ciming's expression became stern, saying, 'From morning till night, magpies chirp, crows caw, all should receive the blows.' Ciming immediately sat upright and received Letan Yue's incense offering and prostration. Ciming then asked, 'Zhao Zhou (趙州) [Zhao Zhou: a Chan master] said, 'Taishan (臺山) [Taishan: a mountain in China] woman, I have thoroughly investigated you.' Then, where is the place where he thoroughly investigated the woman?' Letan Yue was sweating and unable to answer. The next day, he visited Ciming again. Ciming scolded him incessantly. Letan Yue said, 'Is scolding a compassionate Dharma offering?' Ciming said, 'What do you make of scolding?' Letan Yue had a great enlightenment upon hearing these words, and composed a verse, saying, 'Outstanding in the Sangha is Zhao Zhou (趙州). The old woman's thorough investigation has a cause. Now the four seas are clear as a mirror, travelers should not make enemies of the road.' He presented it to Ciming, who nodded in approval. From then on, the old friendship between Letan Yue and Cuiyan (翠巖) was severed. Ciming addressed the assembly, saying, 'Completely follow the outline, not understanding the mundane or the sacred. Release a line of life, there can be a discussion.' Thereupon, he picked up his staff and said, 'Now the staff is standing upright, the ten directions of the world are standing upright at the same time.' Then he held the staff horizontally and said, 'Now the staff is lying horizontally, the ten directions of the world are lying horizontally at the same time.' Why is this? Have you not heard it said? 'The extremely small is the same as the large, forgetting and severing boundaries. The extremely large is the same as the small, not seeing edges or surfaces.'
。遂卓拄杖一下。
示眾云。雲從龍風從虎。五九四十五。叢林將為向上關。同安不打這破鼓。為甚麼不打。守株待兔。豈是智人。避色逃聲。何名作者。祖不云乎。執之失度。必入邪路。放之自然。體無去住。
示眾云。有利無利。不離行市。鎮州蘿蔔頭。即且置。廬陵米價。作么生。若善其價。可謂終日吃飯。未曾咬破一粒米。茍若不知。他時後日。有人索上座飯錢在。莫言不道。
示眾云。智海無風。因覺妄以成凡。覺妄元虛。即凡心而見佛。只恁么休去。便道同安無摺合。隨汝顛倒所欲。南斗七北斗八。
示眾云。擬心即差。動念即乖。不擬不動。土木無殊。行腳人。須得轉身一句。遂拈起拂子云。這個是同安拂子。汝等諸人。作么生轉。若也轉得。一為無量。無量為一。若轉不得。布袋里老鴉。雖活如死。
示眾云。江南之地。春寒秋熱。近日已來。滴水滴凍。
僧問滴水滴凍時如何。師云。未是衲僧分上事。云如何是衲僧分上事。師云。滴水滴凍。
復云。諸上座。且作么生會。良久云。鴛鴦繡出從君看。莫把金針度與人。
示眾云。道遠乎哉。觸事而真。聖遠乎哉。體之即神。拈起拄杖云。道之與聖。總在歸宗拄杖頭上。汝等諸人。何不識取。若也
【現代漢語翻譯】 於是，他用手杖敲了一下地面。
開示大眾說：『云隨龍，風隨虎，五九四十五。叢林將為向上關，同安（Tong'an，人名，也指同安禪師）不打這破鼓。』為什麼不打？『守株待兔』，豈是智者所為？『避色逃聲』，又怎能稱得上是修行人？祖師不是說過嗎？『執著於一端就會失去平衡，必然步入邪路；順其自然，則本體無所謂來去。』
開示大眾說：『有利也好，無利也好，都不離行市（háng shì，市場行情）。鎮州（Zhènzhōu，地名）蘿蔔頭，暫且放一邊。廬陵（Lúlíng，地名）米價，又如何呢？』如果能善於把握其價值，就可以說是終日吃飯，卻未曾咬破一粒米。如果不知道這個道理，將來有一天，有人會來向上座（指僧人）索要飯錢，到時候可別說我沒提醒過你。
開示大眾說：『智慧之海本無風浪，只因覺悟的虛妄才形成凡塵。覺悟到虛妄本是空虛，就能從凡心中見到佛性。』就這麼放下一切，便可以說同安（Tong'an）這裡沒有摺合（zhé hé，妥協、折扣）。隨你們顛倒所欲，南斗七星，北斗八星。
開示大眾說：『用心思量就錯了，動念頭就偏離了。』不思量，不動念，就和土木一樣沒有區別。行腳僧，必須懂得轉身一句。』於是拿起拂塵說：『這個是同安（Tong'an）的拂塵，你們各位，要如何轉身呢？』如果能轉變得了，一即是無量，無量即是一。如果轉變不了，就像布袋里的老鴉，雖然活著卻如同死去。
開示大眾說：『江南（Jiāngnán，地區名）之地，春天寒冷，秋天炎熱。近日以來，滴水成冰。』
有僧人問：『滴水成冰時如何？』同安（Tong'an）禪師說：『還不是修行人的本分事。』僧人問：『如何才是修行人的本分事？』同安（Tong'an）禪師說：『滴水成冰。』
又說：『各位上座，且要如何領會？』良久，又說：『鴛鴦繡出來任憑你看，莫把金針輕易傳與人。』
開示大眾說：『道，遠嗎？觸及萬事萬物都是真理。聖，遠嗎？體會它就是神通。』拿起手杖說：『道與聖，總在這歸宗（guī zōng，迴歸本源）的手杖頭上。你們各位，為什麼不認識它呢？』如果能認識它，
【English Translation】 Then, he struck the ground once with his staff.
He addressed the assembly, saying: 'Clouds follow the dragon, wind follows the tiger, five nine forty-five. The monastery will set up an upward gate, Tong'an (name of a person, also refers to Chan Master Tong'an) does not beat this broken drum.' Why doesn't he beat it? 'Guarding a stump to wait for a rabbit,' how could that be the act of a wise person? 'Avoiding sights and escaping sounds,' how can one be called a practitioner? Didn't the patriarch say? 'Clinging to it and losing balance, one will surely enter a deviant path; letting it be natural, the essence has no coming or going.'
He addressed the assembly, saying: 'Whether there is profit or no profit, it does not depart from the market price. The turnip head of Zhenzhou (name of a place), let it be set aside for now. What about the price of rice in Luling (name of a place)?' If one is good at grasping its value, it can be said that one eats all day long without ever breaking a grain of rice. If one does not know this principle, someday, someone will ask the senior monk for the rice money; don't say I didn't warn you.
He addressed the assembly, saying: 'The sea of wisdom has no wind, only because of the illusion of awakening that forms the mundane. Realizing that illusion is originally empty, one can see the Buddha-nature from the mundane mind.' Just let go like this, and it can be said that there is no compromise (zhé hé, compromise, discount) here in Tong'an. Let you turn upside down as you wish, the seven stars of the Southern Dipper, the eight stars of the Northern Dipper.
He addressed the assembly, saying: 'To contemplate with the mind is to err, to move a thought is to deviate.' Without contemplation, without moving a thought, there is no difference from earth and wood. A wandering monk must understand a turning-around phrase.' Then he picked up the whisk and said: 'This is Tong'an's (name of a person) whisk, how will you all turn around?' If you can turn around, one is immeasurable, and immeasurable is one. If you cannot turn around, you are like a crow in a bag, alive but as good as dead.
He addressed the assembly, saying: 'The land of Jiangnan (name of a region), spring is cold, autumn is hot. Recently, dripping water freezes.'
A monk asked: 'What is it like when dripping water freezes?' The master said: 'It is not yet the business of a monastic.' The monk asked: 'What is the business of a monastic?' The master said: 'Dripping water freezes.'
Again, he said: 'All of you, how will you understand?' After a long silence, he said: 'The mandarin ducks are embroidered for you to see, do not easily pass the golden needle to others.'
He addressed the assembly, saying: 'Is the Dao far away? Touching all things is the truth. Is the Sage far away? To experience it is to be divine.' Picking up the staff, he said: 'The Dao and the Sage are all on the head of this staff of returning to the source (guī zōng, returning to the origin). Why don't you all recognize it?' If you can recognize it,
識得。十方剎土。不行而至。百千三昧。無作而成。若也未識。有寒暑兮促君壽。有鬼神兮妒君福。
示眾云。半夜捉烏雞。驚起梵王睡。毗藍風忽起。吹倒須彌山。官路無人行。私酒多人吃。當此之時。臨濟德山。開得口。張得眼。有棒有喝用不得。汝等諸人。各自尋取祖業契書。莫認驢鞍橋。作阿爺下頷。
示眾云。說妙談玄。乃太平之奸賊。行棒行喝。為亂世之英雄。英雄奸賊。棒喝玄妙。皆為長物。黃檗門下。總用不著。且道。黃檗門下。尋常用個甚麼。咄。
示眾云。輕輕踏步恐人知。語笑分明更是誰。智者只此猛提取。莫待天明失卻雞。
示眾。舉永嘉道。游江海涉山川。尋師訪道為參禪。自從認得曹溪路。了知生死不相關。諸上座。那個是游底江海。那個是涉底山川。那個是尋底師。那個是訪底道。那個是參底禪。若向湖南兩浙。廬山衡岳。雲門臨濟。而尋師訪道。洞山法眼而參禪。是向外求。名為外道。若以毗盧自性為海。般若寂滅智為禪。名為內求。若向外求。走殺你。若住於五蘊內求。縛殺你。是故禪者。非內非外。非有非無。非實非虛。不見道。內見外見俱錯。佛道魔道俱惡。瞥然與么去兮。月藏西山。更尋聲逐色兮。何處名邈。以拂子。擊繩床。
示眾云。
【現代漢語翻譯】 現代漢語譯本： 如果認識到這一點，即使不行動也能到達十方剎土（shí fāng chà tǔ，指遍佈各方的佛國凈土），無需造作就能成就百千三昧（bǎi qiān sān mèi，指多種禪定境界）。如果還不認識這一點，寒冷和暑熱會縮短你的壽命，鬼神會嫉妒你的福報。
開示大眾說：半夜裡捉烏雞，驚醒了梵王（fàn wáng，色界天之主）的睡眠。毗藍風（pí lán fēng，猛烈的風）忽然颳起，吹倒了須彌山（xū mí shān，佛教宇宙觀中的中心山）。官道上沒有人行走，私釀的酒卻有很多人喝。當此之時，臨濟（lín jì，禪宗大師）和德山（dé shān，禪宗大師），即使能開口說話，能睜開眼睛，也無法使用棒喝（bàng hè，禪宗教學方法）。你們這些人，各自尋找自己的祖業契書（zǔ yè qì shū，指本有的佛性），不要把驢鞍橋（lǘ ān qiáo，比喻虛假之物）當作父親的下巴。
開示大眾說：說妙談玄（shuō miào tán xuán，指空談玄理），是太平盛世的奸賊；行棒行喝（xíng bàng xíng hè，指禪宗的教學方式），是亂世中的英雄。英雄、奸賊、棒喝、玄妙，都是多餘的東西。黃檗（huáng bò，禪宗大師）門下，統統用不著。那麼，黃檗門下，通常用什麼呢？咄！（chū，語氣詞，表示呵斥）
開示大眾說：輕輕地走路，恐怕別人知道；說話和笑聲很分明，這更是誰呢？智者就在這裡猛烈地提取（měng tí qǔ，指抓住要點），不要等到天亮了，失去了雞。
開示大眾：引用永嘉（yǒng jiā，指永嘉玄覺禪師）的話說：遊歷江海，跋涉山川，尋師訪道爲了參禪。自從認識了曹溪（cáo xī，指六祖慧能的道場）的道路，才知道生死與自己不相關。各位上座（shàng zuò，指在座的各位），哪個是遊歷的江海？哪個是跋涉的山川？哪個是尋找的師？哪個是訪問的道？哪個是參的禪？如果向湖南、浙江，廬山、衡山，雲門（yún mén，禪宗宗派）、臨濟（lín jì，禪宗宗派），去尋師訪道；洞山（dòng shān，禪宗宗派）、法眼（fǎ yǎn，禪宗宗派），去參禪，這是向外求，叫做外道。如果以毗盧（pí lú，指毗盧遮那佛，代表法身佛）的自性為海，般若（bō rě，指智慧）寂滅智為禪，叫做內求。如果向外求，跑死你；如果住在五蘊（wǔ yùn，指構成人身的五種要素）內求，束縛死你。所以禪者，非內非外，非有非無，非實非虛。沒聽見說嗎？內見外見都是錯的，佛道魔道都是惡的。稍微與此相應，月亮就在山間；如果還尋聲逐色，哪裡有名號可尋？用拂子（fú zi，禪宗法器）擊打繩床。
開示大眾說：
【English Translation】 English version: If you recognize this, you can reach the ten directions of Buddha-lands (shí fāng chà tǔ, referring to the pure lands of Buddhas in all directions) without moving, and accomplish hundreds of thousands of Samadhis (bǎi qiān sān mèi, referring to various states of meditative absorption) without effort. If you do not yet recognize this, cold and heat will shorten your lifespan, and ghosts and spirits will envy your blessings.
He addressed the assembly, saying: 'Catching a black chicken in the middle of the night startles the sleep of Brahma (fàn wáng, the lord of the Form Realm). A violent wind of Pīlā (pí lán fēng, a fierce wind) suddenly arises, blowing down Mount Sumeru (xū mí shān, the central mountain in Buddhist cosmology). No one walks on the official road, but many drink privately brewed wine. At such a time, even if Linji (lín jì, a Chan master) and Deshan (dé shān, a Chan master) can open their mouths and open their eyes, they cannot use the stick and shout (bàng hè, Chan teaching methods). Each of you should seek your ancestral property contract (zǔ yè qì shū, referring to inherent Buddha-nature), and do not mistake the saddle of a donkey (lǘ ān qiáo, a metaphor for false things) for your father's chin.'
He addressed the assembly, saying: 'Speaking of the wonderful and discussing the mysterious (shuō miào tán xuán, referring to empty talk of profound principles) are traitors in a peaceful age; wielding the stick and shouting (xíng bàng xíng hè, referring to Chan teaching methods) are heroes in a chaotic world. Heroes, traitors, sticks, shouts, the mysterious – all are superfluous things. Under Huangbo (huáng bò, a Chan master), none of them are needed. Then, what does Huangbo usually use? 'Tut!' (chū, an interjection expressing rebuke)
He addressed the assembly, saying: 'Walking softly, fearing someone will know; speaking and laughing clearly, who is it even more? The wise extract it fiercely right here (měng tí qǔ, referring to grasping the key point), do not wait until dawn to lose the chicken.'
He addressed the assembly, quoting Yongjia (yǒng jiā, referring to Yongjia Xuanjue, a Chan master): 'Traveling rivers and seas, traversing mountains and streams, seeking teachers and visiting the Way to practice Chan. Since recognizing the road of Caoxi (cáo xī, referring to the monastery of the Sixth Patriarch Huineng), I know that birth and death are not related to me.' Venerable ones, which are the rivers and seas that are traveled? Which are the mountains and streams that are traversed? Which is the teacher that is sought? Which is the Way that is visited? Which is the Chan that is practiced? If you seek teachers and visit the Way in Hunan, Zhejiang, Lushan, Hengshan, Yunmen (yún mén, a Chan school), Linji (lín jì, a Chan school); if you practice Chan in Dongshan (dòng shān, a Chan school), Fayan (fǎ yǎn, a Chan school), this is seeking externally, called external paths. If you take the self-nature of Vairocana (pí lú, referring to Vairocana Buddha, representing the Dharmakaya Buddha) as the sea, and Prajna (bō rě, referring to wisdom) quiescent wisdom as Chan, this is called internal seeking. If you seek externally, you will run yourself to death; if you dwell within the five aggregates (wǔ yùn, referring to the five elements that constitute a person) and seek internally, you will bind yourself to death. Therefore, the Chan practitioner is neither internal nor external, neither existent nor non-existent, neither real nor unreal. Have you not heard it said? Internal views and external views are both wrong, the Buddha-path and the demon-path are both evil. If you slightly accord with this, the moon is in the mountains; if you still seek after sound and pursue form, where can a name be found? He struck the rope bed with his whisk (fú zi, a Chan implement).'
He addressed the assembly, saying:
有一人。朝看華嚴。暮看般若。晝夜精勤。無有暫暇。有一人。不參禪。不論義。把個破席日裡睡。於此二人同到黃龍。一人有為。一人無為。安下那個即是。良久云。功德天黑暗女。有智主人。二俱不受。
示眾云。心王不妄動。六國一時通。罷拈三尺劍。休弄一張弓。
示眾。舉大珠和尚道。身口意清凈。是名佛出世。身口意不凈。是名佛滅度。也好個訊息。古人一期方便。與你諸人。討個入路。既得個入路。又須得個出路。登山須到頂。入海須到底。登山不到頂。不知宇宙之寬廣。入海不到底。不知滄溟之淺深。既知寬廣。又知淺深。一踏踏翻四大海。一摑摑倒須彌山。撒手到家人不識。雀噪鴉鳴柏樹間。
僧問。無為無事人。猶是金鎖難。未審過在甚麼處。師云。一字入公門。九牛拽不出。云學人未曉。乞師方便。師云。大庾嶺頭。笑卻成哭。
問大用現前。請師辨白。師云。摘卻你眉毛。傾出你腦髓。腳跟下。道將一句來。云鏌鎁舉起。蛟龍失色。師云。作么生。僧以手。面前一劃云。爭奈這個何。師云。三十年後。討個師僧。也難得。僧便喝。師云。好一喝。未有主在。僧作禮。師云。當斷不斷。返招其亂。
僧問。一不去。二不住。請師道。師云。高祖殿前樊噲怒。云
【現代漢語翻譯】 現代漢語譯本：有這樣兩個人，一個人早上研讀《華嚴經》（Huayan Sutra），晚上研讀《般若經》（Prajna Sutra），日夜精進勤奮，沒有片刻的空閑。另一個人，不參禪，不討論佛理，只是躺在破蓆子上整天睡覺。這兩個人一同來到黃龍（Huanglong）。一個是有為，一個是無為，請問哪一個才對？黃龍禪師沉默良久，然後說：『功德天（Lakshmi）和黑暗女（Kali），有智慧的主人，兩者都不會接受。』
黃龍禪師開示大眾說：『心王（意識）不妄動，六國一時通。放下手中的三尺劍，停止拉動那張弓。』
黃龍禪師向大眾開示，引用大珠和尚（Dazhu Heshan）的話說：『身口意清凈，這叫做佛出世；身口意不清凈，這叫做佛滅度。』這真是個好訊息。古人一時方便，為你們各位，尋找一個入門的途徑。既然找到了入門的途徑，又必須找到一個出門的途徑。登山必須到達頂峰，入海必須到達海底。登山不到頂峰，不知道宇宙的寬廣；入海不到海底，不知道滄溟的淺深。既然知道了寬廣，又知道了淺深，一腳踏翻四大海，一拳打倒須彌山（Mount Sumeru）。撒手放開，連家人都不認識你，只聽見雀鳥喧鬧，烏鴉鳴叫在柏樹之間。
有僧人問：『無為無事人，仍然是金鎖難關。請問過失在哪裡？』黃龍禪師說：『一字進入公門，九頭牛也拉不出來。』僧人說：『學人還不明白，請禪師開示方便。』黃龍禪師說：『大庾嶺（Dayu mountain）頭，笑卻變成了哭。』
有僧人問：『大用現前，請禪師辨別明白。』黃龍禪師說：『摘掉你的眉毛，傾倒出你的腦髓，在你的腳跟下，說出一句話來。』僧人說：『鏌鎁（Mo Xie，寶劍名）舉起，蛟龍都嚇得失色。』黃龍禪師說：『怎麼樣？』僧人用手在面前劃了一下，說：『奈何得了這個？』黃龍禪師說：『三十年後，想找個師僧，也難得了。』僧人便喝了一聲。黃龍禪師說：『好一聲喝，可惜沒有主見。』僧人作禮。黃龍禪師說：『當斷不斷，反受其亂。』
有僧人問：『一不去，二不住，請禪師開示。』黃龍禪師說：『高祖殿前樊噲（Fan Kuai）怒。』
【English Translation】 English version: There were two people. One studied the Huayan Sutra (Flower Garland Sutra) in the morning and the Prajna Sutra (Perfection of Wisdom Sutra) in the evening, diligently and tirelessly day and night, without a moment's rest. The other did not practice Chan (Zen), nor discuss Buddhist doctrines, but simply slept on a torn mat all day long. These two people came to Huanglong (Yellow Dragon Monastery) together. One was engaged in activity (yuwei), the other was non-active (wuwei). Which one is right? Huanglong Chan Master remained silent for a long time, then said: 'Lakshmi (Goddess of Fortune) and Kali (Goddess of Darkness), a wise master would accept neither.'
Huanglong Chan Master addressed the assembly, saying: 'If the mind-king (consciousness) does not move recklessly, the six states are penetrated at once. Put down the three-foot sword, stop pulling that bow.'
Huanglong Chan Master addressed the assembly, quoting Great Pearl Heshan's words: 'When body, speech, and mind are pure, this is called the Buddha appearing in the world; when body, speech, and mind are impure, this is called the Buddha passing into extinction.' This is truly good news. The ancients provided a temporary expedient, for all of you, to find a way in. Having found a way in, you must also find a way out. Climbing a mountain, you must reach the summit; entering the sea, you must reach the bottom. If you don't reach the summit when climbing a mountain, you won't know the vastness of the universe; if you don't reach the bottom when entering the sea, you won't know the shallowness and depth of the ocean. Having known the vastness and having known the shallowness and depth, with one step, overturn the four great seas; with one punch, knock down Mount Sumeru (the central world-mountain). Let go completely, and even your family won't recognize you, only hearing the sparrows chirping and the crows cawing among the cypress trees.
A monk asked: 'Being a non-active person (wuwei wushiren) is still a difficult golden lock. Where is the fault?' Huanglong Chan Master said: 'Once a word enters the public gate, nine oxen cannot pull it out.' The monk said: 'This student does not understand, please Master provide a skillful means.' Huanglong Chan Master said: 'At the top of Dayu Mountain (Great Yu Mountain), laughter turns into weeping.'
A monk asked: 'When great function manifests, please Master distinguish and clarify.' Huanglong Chan Master said: 'Pluck out your eyebrows, pour out your brain marrow, and under your feet, say a phrase.' The monk said: 'When Mo Xie (a famous sword) is raised, even dragons lose color.' Huanglong Chan Master said: 'How is it?' The monk drew a line in front of himself with his hand and said: 'What about this?' Huanglong Chan Master said: 'Thirty years from now, it will be difficult to find a Chan master.' The monk then shouted. Huanglong Chan Master said: 'A good shout, but there is no master in it.' The monk bowed. Huanglong Chan Master said: 'When you should decide, but don't, you invite chaos upon yourself.'
A monk asked: 'One does not go, two does not stay, please Master speak.' Huanglong Chan Master said: 'Fan Kuai (a general) was angry in front of Emperor Gaozu's hall.'
與么。則今日得遇和尚也。師云。仰面看天不見天。云若然者。學人禮謝。師云。更待何時。
袁州楊歧方會禪師(凡十四)
本州宜春冷氏子。
師在筠州九峰。受請。拈法衣。示眾云。會么。若也不會。今日無端走入水牯牛隊里去也。還知么。筠陽九岫。萍實楊歧。遂升座。
時有僧出。師云。漁翁未擲釣。躍鱗衝浪來。僧便喝。師云。不通道。僧撫掌歸眾。師云。消得龍王多少風。
僧問。師唱誰家曲。宗風嗣阿誰。師云。有馬騎馬。無馬步行。云少年長老。足有機籌。師云。念汝年老。放你三十棒。
問如何是佛。師云。三腳驢子弄蹄行。云莫只這便是么。師云。湖南長老。
師云。更有問話者么。試出來相見。楊歧今日。性命在你諸人手裡。一任橫拖倒拽。為甚麼如此。大丈夫兒。須是當衆抉擇。莫背地裡。似水底按葫蘆相似。當衆引驗。即便面赤。有么有么。出來抉擇看。如無。楊歧今日失利。便下座。
九峰勤和尚。把住師云。今日喜得個同參。師云。作么生是同參底事。勤云。九峰牽犁。楊歧拽把。師云。正恁么時。楊歧在前。九峰在前。勤擬議。師托開云。將謂同參。元來不是。
示眾云。霧鎖長空。風生大野。百草樹木。作大師子吼。
【現代漢語翻譯】 現代漢語譯本： 僧人問：『那麼，今天有幸遇到和尚您了。』 禪師說：『抬頭看天卻看不見天。』 僧人說：『如果這樣，學人就此禮謝。』 禪師說：『更待何時？』
袁州楊歧方會禪師（共十四則）
本州宜春冷氏之子。
禪師在筠州九峰時，應邀前去。拿起法衣，向大眾開示說：『會么（明白嗎）？』 如果不會，今天無端走入水牯牛隊里去了。還知么（知道嗎）？筠陽九岫，萍實楊歧。』 於是升座。
當時有僧人出來發問。禪師說：『漁翁未擲釣，躍鱗衝浪來。』 僧人便喝。禪師說：『不通道。』 僧人撫掌歸入大眾。禪師說：『消得龍王多少風。』
僧人問：『師唱誰家曲？宗風嗣阿誰（師父您唱的是哪一家的曲調？您的宗風傳承自誰）？』 禪師說：『有馬騎馬，無馬步行。』 僧人說：『少年長老，足有機籌（年輕的長老，很有計謀）。』 禪師說：『念汝年老，放你三十棒。』
問：『如何是佛（什麼是佛）？』 禪師說：『三腳驢子弄蹄行。』 僧人說：『莫只這便是么（難道這就是了嗎）？』 禪師說：『湖南長老。』
禪師說：『更有問話者么（還有要問話的人嗎）？』 試出來相見。楊歧今日，性命在你諸人手裡，一任橫拖倒拽。為甚麼如此？大丈夫兒，須是當衆抉擇，莫背地裡，似水底按葫蘆相似。當衆引驗，即便面赤。有么有么？出來抉擇看。如無，楊歧今日失利。』 便下座。
九峰勤和尚，把住禪師說：『今日喜得個同參（今天很高興得到一個同參道友）。』 禪師說：『作么生是同參底事（怎樣才是同參道友的事情）？』 勤和尚說：『九峰牽犁，楊歧拽把。』 禪師說：『正恁么時（正在這個時候），楊歧在前，九峰在前？』 勤和尚擬議。禪師托開說：『將謂同參，元來不是（我以為是同參道友，原來不是）。』
開示大眾說：『霧鎖長空，風生大野，百草樹木，作大師子吼。』
【English Translation】 English version: A monk asked: 'So, today I have the good fortune to meet the venerable monk.' The Zen master said: 'Looking up at the sky, one does not see the sky.' The monk said: 'If that is so, then I, the student, will take my leave.' The Zen master said: 'When else are you going to do it?'
Zen Master Yangqi Fanghui of Yuanzhou (Fourteen Cases)
A native of Yichun, Leng family.
When the Zen master was at Jiufeng in Yunzhou, he accepted an invitation. Picking up his Dharma robe, he addressed the assembly, saying: 'Do you understand (hui ma)?' If you don't understand, today you have aimlessly wandered into a herd of water buffalo. Do you know (hai zhi ma)? Jiuyang Jiuxiu, Ping real Yangqi.' Then he ascended the seat.
At that time, a monk came forward to ask a question. The Zen master said: 'Before the fisherman casts his line, leaping fish surge through the waves.' The monk then shouted. The Zen master said: 'I don't believe it.' The monk clapped his hands and returned to the assembly. The Zen master said: 'How much wind does the Dragon King expend?'
A monk asked: 'Whose tune does the master sing? Whose lineage does the master inherit (shi chang shui jia qu? Zong feng si a shui)?' The Zen master said: 'If you have a horse, ride it; if you don't have a horse, walk.' The monk said: 'Young elder, you have many schemes (shao nian zhang lao, zu you ji chou).' The Zen master said: 'Considering your age, I'll give you thirty blows.'
Asked: 'What is Buddha (ru he shi fo)?' The Zen master said: 'A three-legged donkey trots along.' The monk said: 'Is that all it is (mo zhi zhe bian shi ma)?' The Zen master said: 'The elder of Hunan.'
The Zen master said: 'Is there anyone else who wants to ask a question (geng you wen hua zhe ma)?' Try to come out and meet me. Today, Yangqi's life is in your hands, let me be dragged and pulled at will. Why is it like this? A great man must make a decision in public, not secretly, like pressing a gourd under water. When examined in public, you immediately blush. Is there or isn't there? Come out and decide. If not, Yangqi has lost today.' Then he descended from the seat.
The Venerable Qin of Jiufeng grabbed the Zen master and said: 'Today I am happy to have a fellow practitioner (tong can).' The Zen master said: 'What is the matter of being a fellow practitioner (zuo mo sheng shi tong can di shi)?' Venerable Qin said: 'Jiufeng pulls the plow, Yangqi holds the handle.' The Zen master said: 'At this very moment (zheng ren me shi), is Yangqi in front, or Jiufeng in front?' Venerable Qin hesitated. The Zen master pushed him away and said: 'I thought you were a fellow practitioner, but you are not (jiang wei tong can, yuan lai bu shi).'
He addressed the assembly, saying: 'Mist locks the long sky, wind arises in the great wilderness, all grasses and trees roar like a great lion.'
演說摩訶般若。三世諸佛。在諸人腳跟下。轉大法輪。若也會去。功不浪施。若也不會。莫道楊歧山勢險。前頭更有最高峰。
示眾云。不見一法。是大過患。拈起拄杖云。穿過釋迦老子鼻孔。作么生道得脫身一句。向水不洗水處。道將一句來。良久云。向道莫行山下路。果然猿叫斷腸聲。
示眾。以手拍繩床云。只個心心心是佛。十方世界最靈物。釋迦老子說夢。三世諸佛說夢。天下老和尚說夢。且問諸人。還僧作夢么。若也作夢。向半夜裡。道將一句來。良久云。人間縱有真訊息。偷向楊歧說夢看。
示眾云。景色乍晴。物情舒暢。舉步也。千身彌勒。動用也。隨處釋迦。文殊普賢。總在這裡。眾中有不受人瞞底。便道。云蓋和麩糶面。然雖如是。布袋里盛錐子。
示眾云。楊岐無準的。種田博飯吃。說夢老瞿曇。何處覓軌跡。
示眾云。踏著秤錘硬似鐵。啞子得夢向誰說。須彌頂上浪滔天。大洋海里遭火爇。
示眾云。一即一切。一切即一。拈拄杖。劃一劃云。山河大地。天下老和尚。百雜碎。作么生是你諸人鼻孔。良久云。劍為不平離寶匣。藥因救病出金瓶。
慈明忌辰設齋。眾才集。師至真前。以兩手捏拳。安頭上。以坐具。劃一劃。打一圓相。便燒香。退身
【現代漢語翻譯】 現代漢語譯本： 演說摩訶般若（Mahā-prajñā，偉大的智慧）。三世諸佛（過去、現在、未來諸佛）在每個人的腳跟下，轉大法輪（Dharma-cakra，佛法之輪）。如果能夠領會，功德就不會白費。如果不能領會，不要說楊歧山勢險峻，前面還有更高的山峰。
開示大眾說：『不見一法（dharma，事物、法則），是最大的過患。』拿起拄杖說：『即使穿過釋迦老子（Śākyamuni，佛教創始人）的鼻孔，又該如何說一句能夠脫身的話呢？』在不用水洗水的地方，說出一句來。良久后說：『早就說過不要走山下路，果然聽到猿猴的叫聲，令人肝腸寸斷。』
開示大眾。用手拍打繩床說：『就是這個心心心是佛（Buddha，覺悟者），十方世界最靈妙的東西。釋迦老子在說夢，三世諸佛在說夢，天下的老和尚都在說夢。』且問各位，你們還做夢嗎？如果也做夢，就在半夜裡，說出一句來。良久后說：『人間即使有真實的訊息，也偷偷地到楊歧這裡說夢看看。』
開示大眾說：『景色剛剛放晴，萬物心情舒暢。舉步之間，千身彌勒（Maitreya，未來佛）。一舉一動，隨處都是釋迦。文殊（Mañjuśrī，智慧的象徵）普賢（Samantabhadra，大行愿的象徵），總在這裡。』大眾中有不受人欺騙的，便說：『用雲母蓋住和麩皮一起賣麵粉。』雖然如此，就像布袋里裝著錐子，終究會露出來。
開示大眾說：『楊歧沒有準則，種田只為吃飯。說夢的老瞿曇（Gautama，釋迦牟尼的姓），到哪裡去尋找軌跡？』
開示大眾說：『踩著秤錘硬如鐵，啞巴做了夢向誰說？須彌山（Sumeru，佛教宇宙觀中的聖山）頂上波濤洶涌，大洋海里遭遇火燒。』
開示大眾說：『一即一切，一切即一。』拿起拄杖，劃一下說：『山河大地，天下的老和尚，都打成粉碎。』那麼，什麼是你們的鼻孔？良久后說：『劍因為不平而離開寶匣，藥因為救病而從金瓶中取出。』
慈明禪師忌日設齋。大眾剛聚集，師父走到慈明禪師的真像前，用兩手捏拳，放在頭上，用坐具劃一下，打一個圓相，便燒香，然後退身。
【English Translation】 English version: Expounding the Mahā-prajñā (Great Wisdom). The Buddhas of the three times (past, present, and future) turn the Dharma-cakra (Wheel of Dharma) under everyone's feet. If you can understand it, your efforts will not be in vain. If you cannot understand it, don't just say that the mountains of Yangqi are dangerous; there are even higher peaks ahead.
Instructing the assembly, he said: 'Not seeing a single dharma (thing, principle) is the greatest affliction.' Picking up his staff, he said: 'Even if you pierce through the nostrils of old Śākyamuni (founder of Buddhism), how can you utter a phrase to escape?' Utter a phrase in a place where water is not used to wash water. After a long silence, he said: 'I told you not to walk the mountain path below; indeed, the cries of the monkeys are heartbreaking.'
Instructing the assembly, he clapped the rope bed with his hand and said: 'This very mind, mind, mind is Buddha (the awakened one), the most spiritual thing in the ten directions. Old Śākyamuni is dreaming, the Buddhas of the three times are dreaming, and all the old monks in the world are dreaming.' Now I ask you, are you also dreaming? If you are dreaming, then in the middle of the night, utter a phrase. After a long silence, he said: 'Even if there is real news in the world, secretly come to Yangqi to dream and see.'
Instructing the assembly, he said: 'The scenery has just cleared, and all beings are feeling refreshed. With every step, there are a thousand bodies of Maitreya (the future Buddha). With every action, Śākyamuni is everywhere. Mañjuśrī (symbol of wisdom) and Samantabhadra (symbol of great vows) are all here.' Among the assembly, those who are not deceived by others will say: 'Covering wheat bran with mica to sell flour.' Even so, it is like an awl in a bag; it will eventually be revealed.
Instructing the assembly, he said: 'Yangqi has no fixed rules; farming is only for eating. Old Gautama (Śākyamuni's surname) who speaks of dreams, where can his traces be found?'
Instructing the assembly, he said: 'Stepping on the weight of a scale is as hard as iron; a mute who has a dream, to whom can he tell it? Waves surge on the summit of Mount Sumeru (sacred mountain in Buddhist cosmology), and a fire rages in the great ocean.'
Instructing the assembly, he said: 'One is all, and all is one.' Picking up his staff, he drew a line and said: 'The mountains and rivers, the old monks of the world, are all smashed to pieces.' So, what are your nostrils? After a long silence, he said: 'The sword leaves its scabbard because of injustice, and the medicine is taken from the golden bottle to cure illness.'
On the anniversary of Ciming's death, a vegetarian feast was prepared. As soon as the assembly gathered, the master went before Ciming's portrait, made fists with both hands, placed them on his head, drew a circle with his sitting cloth, burned incense, and then withdrew.
三步。作女人拜。首座云。休捏怪。師云。首座作么生。座云。休捏怪。師云。兔子吃牛奶。
第二座近前。打一圓相。便燒香。退身三步。作女人拜。師近前。作聽勢。座擬議。師打一掌云。這漆桶。也亂做。
龍興孜老遷化。僧至。下遺書。師問。世尊入滅。槨示雙趺。和尚歸真。有何相示。僧無語。師槌胸一下云。蒼天蒼天。
三人暫到相看。師問。三人同行。必有一智。提起坐具云。參頭上座。喚這個。作甚麼。云坐具。師云。真個那。云是。師復云。喚作甚麼。云坐具。師顧視左右云。參頭卻具眼。
又問第二人。欲行千里。一步為初。如何是最初一句。云到和尚這裡。爭敢出手。師以手劃一劃。僧云。了。師展兩手。僧擬議。師云了。
又問第三人。近離甚處。雲南源。師云。楊歧今日。被上座勘破。且坐喫茶。
七人新到相見。師問。陣勢既圓。作家戰將。何不出來。與楊歧相見。僧以坐具便打。師云。作家。僧又打。師云。一坐具兩坐具。作么生。僧擬議。師背面而立。僧又打。師云。你道。楊歧話頭。落在甚麼處。僧指面前云。在這裡。師云。三十年後。遇明眼人。不得錯舉。且坐喫茶。
師問僧。秋色依依。朝離何處。云去冬在上藍。師云。不涉程
【現代漢語翻譯】 現代漢語譯本： 三步。一個女僧行禮。首座（寺院中的高級僧侶）說：『別裝模作樣。』 師父問：『首座你怎麼樣？』 首座說：『別裝模作樣。』 師父說：『兔子吃牛奶。』
第二座走上前，畫了一個圓相（佛教中的一種象徵符號），然後燒香，退後三步，行女人拜禮。師父走上前，做出傾聽的姿勢。第二座猶豫不決。師父打了他一掌，說：『你這漆桶（比喻愚笨的人），也胡亂做。』
龍興孜老（人名）圓寂。僧人前來，遞上遺書。師父問：『世尊（釋迦牟尼佛）入滅時，棺槨顯示雙足跏趺坐姿。和尚（指龍興孜老）歸真，有什麼相示？』 僧人無語。師父捶胸一下，說：『蒼天啊蒼天。』
三個人暫時來拜見。師父問：『三人同行，必有一智。』 提起坐具（僧人坐禪用的墊子）說：『參頭（僧職）上座，稱這個，作什麼？』 回答說：『坐具。』 師父說：『真的嗎？』 回答說：『是。』 師父又說：『稱作什麼？』 回答說：『坐具。』 師父環顧左右說：『參頭卻具眼（有眼力）。』
又問第二個人：『欲行千里，一步為初。如何是最初一句？』 回答說：『到了和尚您這裡，怎敢出手？』 師父用手劃了一下。僧人說：『了（明白了）。』 師父張開雙手。僧人猶豫不決。師父說：『了（結束了）。』
又問第三個人：『最近從哪裡來？』 回答說：『南源。』 師父說：『楊歧（地名，也指師父自己）今天，被上座（對僧人的尊稱）看破了。且坐下喝茶。』
七個新來的僧人前來拜見。師父問：『陣勢既然圓滿，作為作戰的將領，為何不出來，與楊歧相見？』 僧人拿起坐具就打。師父說：『作家（內行）。』 僧人又打。師父說：『一坐具兩坐具，做什麼？』 僧人猶豫不決。師父背過身去。僧人又打。師父說：『你說，楊歧的話頭，落在什麼地方？』 僧人指著面前說：『在這裡。』 師父說：『三十年後，遇到明眼人，不得錯舉。且坐下喝茶。』
師父問僧人：『秋色依依，早上從哪裡離開？』 回答說：『去年冬天在上藍。』 師父說：『不涉程途（沒有經過路途）。』
【English Translation】 English version: Three steps. A female monk makes a bow. The head monk (senior monk in the monastery) says, 'Stop pretending.' The master asks, 'What about you, head monk?' The head monk says, 'Stop pretending.' The master says, 'A rabbit drinks milk.'
The second monk steps forward, draws a perfect circle (a symbolic Buddhist gesture), then burns incense, retreats three steps, and makes a woman's bow. The master steps forward, making a listening gesture. The monk hesitates. The master slaps him and says, 'You lacquer bucket (a metaphor for a stupid person), you're doing it all wrong.'
Longxing Zi Lao (a person's name) passes away. A monk arrives and presents a will. The master asks, 'When the World Honored One (Sakyamuni Buddha) entered Nirvana, the coffin showed his legs in the lotus position. Now that the venerable monk (referring to Longxing Zi Lao) has returned to the truth, what sign does he show?' The monk is silent. The master strikes his chest and says, 'Oh heavens, oh heavens.'
Three people come to pay respects temporarily. The master asks, 'When three people walk together, there must be one who is wise.' Picking up the sitting mat (a cushion used by monks for meditation), he says, 'Elder Samtou (a monastic title), what do you call this?' The monk replies, 'A sitting mat.' The master asks, 'Really?' The monk replies, 'Yes.' The master asks again, 'What is it called?' The monk replies, 'A sitting mat.' The master looks around and says, 'Samtou truly has eyes (is insightful).'
He then asks the second person, 'To travel a thousand miles, the first step is the beginning. What is the very first sentence?' The monk replies, 'Having arrived at the venerable monk's place, how dare I show off my skills?' The master makes a sweeping gesture with his hand. The monk says, 'Understood.' The master opens both hands. The monk hesitates. The master says, 'Finished.'
He then asks the third person, 'Where have you come from recently?' The monk replies, 'Nanyuan.' The master says, 'Yangqi (a place name, also referring to the master himself) has been seen through by the venerable monk today. Please sit down and have some tea.'
Seven newly arrived monks come to pay respects. The master asks, 'Now that the formation is complete, as skilled generals, why don't you come out and meet Yangqi?' A monk picks up his sitting mat and strikes. The master says, 'A master.' The monk strikes again. The master says, 'One sitting mat, two sitting mats, what are you doing?' The monk hesitates. The master turns his back. The monk strikes again. The master says, 'Tell me, where does Yangqi's topic lie?' The monk points in front of him and says, 'Here.' The master says, 'Thirty years from now, when you meet someone with clear eyes, don't misinterpret it. Please sit down and have some tea.'
The master asks a monk, 'The autumn colors are lingering, where did you leave from this morning?' The monk replies, 'Last winter I was at Shanglan.' The master says, 'Without traversing the road (without going through the journey).'
途。一句作么生。云兩重公案。師云。謝上座答話。僧便喝。師云。那裡學得這虛頭來。云明眼尊宿難瞞。師云。恁么則楊歧。隨上座去也。僧擬議。師云。念汝鄉人在此。放你三十棒。
師問僧。云深路僻。高步何來。雲天無四壁。師云。踏破多少草鞋。僧便喝。師云。一喝兩喝。又作么生。云你看這老和尚。師云。拄杖不在。且坐喫茶。
聯燈會要卷第十三
南嶽芭蕉谷泉庵主。見汾陽昭禪師后。省同參慈明禪師問答。有云。我見八十餘員知識。只有你較些子。後人見有此語。宗派圖盡列為慈明嗣。非也。今收汾陽下。 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十四
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十二世
潭州興化楚圓禪師法嗣下
洪州翠巖可真禪師(凡六)
福州長溪人也。師參慈明。因之金鑾。同善侍者坐夏。善乃慈明高弟。道吾真。楊歧會。皆推伏之。師自負親見慈明。天下無可意者。善與語。知其未徹。笑之。
一日山行。真舉論鋒發。善拈一片瓦礫。置盤石上云。若向這裡。下得一轉語。許你親見慈明。真左右視。擬對之。善叱云。佇思停機。情識未透。何曾夢見。真自愧
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『途，一句作么生？』（途，指道路；一句作么生，如何說出一句真話？）師父說：『兩重公案。』（兩重公案，指有兩種不同的解釋或情況。）師父說：『謝謝上座（上座，對僧人的尊稱）回答。』僧人便喝（喝，禪宗用語，表示頓悟或質疑）。師父說：『從哪裡學來這些虛張聲勢的東西？』僧人說：『明眼的尊宿（尊宿，對有德高僧的尊稱）難以欺瞞。』師父說：『既然這樣，那麼楊歧（楊歧，指楊歧方會禪師），就隨上座去了。』僧人猶豫不決。師父說：『念在你是我同鄉的份上，放你三十棒。』
師父問僧人：『云深路僻，高步何來？』（云深路僻，形容道路偏僻難行；高步何來，指你是如何到達這裡的？）僧人說：『天無四壁。』（天無四壁，比喻心境開闊，無所拘束。）師父說：『踏破多少草鞋？』（踏破多少草鞋，比喻經歷了很多的修行。）僧人便喝。師父說：『一喝兩喝，又作么生？』（一喝兩喝，指你已經喝過一次兩次了，又想怎麼樣呢？）僧人說：『你看這老和尚。』師父說：『拄杖（拄杖，禪杖）不在，且坐喫茶。』
《聯燈會要》卷第十三
南嶽芭蕉谷泉庵主，見過汾陽昭禪師后，稱讚同參慈明禪師的問答。有人說：『我見過八十多位知識分子，只有你稍微好一點。』後人見到這句話，就把宗派圖全部列為慈明的繼承人，這是不對的。現在收錄在汾陽門下。 《卍新續藏》第 79 冊 No. 1557 《聯燈會要》
《聯燈會要》卷第十四
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十二世
潭州興化楚圓禪師法嗣下
洪州翠巖可真禪師(凡六)
（可真禪師是）福州長溪人。他參拜慈明禪師，因為金鑾的事情，和同善侍者一起坐夏（坐夏，指夏季安居修行）。同善是慈明的高足弟子，道吾真、楊歧會都推崇他。可真禪師自認為親眼見過慈明禪師，天下沒有人能讓他滿意。同善和他交談，知道他還沒有徹悟，就嘲笑他。
有一天，在山中行走，同善舉起論鋒發難。同善拿起一片瓦礫，放在盤石上說：『如果能在這裡說出一句轉語，就承認你親眼見過慈明禪師。』可真禪師左右觀看，想要回答。同善呵斥道：『佇思停機，情識未透，何曾夢見？』可真禪師感到慚愧。
【English Translation】 English version: A monk asked: 'The path, what is one saying about it?' (途, refers to the road; 一句作么生, how to say a true word?) The master said: 'A double case.' (兩重公案, refers to two different interpretations or situations.) The master said: 'Thank you, venerable monk, for your answer.' (上座, a respectful term for a monk.) The monk then shouted (喝, a Zen term, indicating sudden enlightenment or questioning). The master said: 'Where did you learn these pretentious things?' The monk said: 'It is difficult to deceive a clear-eyed venerable elder.' (尊宿, a respectful term for a virtuous and senior monk.) The master said: 'If that's the case, then Yangqi (楊歧, referring to Zen Master Yangqi Fanghui) will follow you, venerable monk.' The monk hesitated. The master said: 'Considering you are my fellow villager, I will spare you thirty blows.'
The master asked a monk: 'Deep clouds and remote paths, how did you arrive with such high steps?' (云深路僻, describes a remote and difficult path; 高步何來, refers to how did you arrive here?) The monk said: 'The sky has no four walls.' (天無四壁, a metaphor for an open mind, without constraints.) The master said: 'How many straw sandals have you worn out?' (踏破多少草鞋, a metaphor for experiencing a lot of practice.) The monk then shouted. The master said: 'One shout, two shouts, what else?' (一喝兩喝, refers to you have already shouted once or twice, what else do you want?) The monk said: 'Look at this old monk.' The master said: 'The staff (拄杖, Zen staff) is not here, let's sit and have tea.'
《Comprehensive Record of the Lamp, Volume 13》
The abbot of Quanan Valley in Mount Nan Yue, after seeing Zen Master Fen Yang Zhao, praised the questions and answers of fellow practitioner Zen Master Ci Ming. Someone said: 'I have seen more than eighty intellectuals, only you are slightly better.' Later generations, seeing this sentence, listed all the sects as successors of Ci Ming, which is incorrect. Now it is included under the Fen Yang lineage. 《Wan Xu Zang, Volume 79, No. 1557, Comprehensive Record of the Lamp》
《Comprehensive Record of the Lamp, Volume 14》
Compiled by Wu Ming, a Bhiksu (比丘, Buddhist monk) who inherited the ancestral seat at Chongfu Zen Temple in Quanzhou
Twelfth Generation under Nan Yue
Under the Lineage of Zen Master Chu Yuan of Xinghua in Tanzhou
Zen Master Cuiyan Kezhen of Hongzhou (Total of Six)
(Zen Master Kezhen) was a native of Changxi in Fuzhou. He visited Zen Master Ci Ming, and because of the Jinluan affair, he sat in summer retreat with Attendant Tongshan (坐夏, refers to summer retreat practice). Tongshan was a highly accomplished disciple of Ci Ming, and Daowu Zhen and Yangqi Hui both admired him. Zen Master Kezhen considered himself to have personally seen Zen Master Ci Ming, and no one in the world could satisfy him. Tongshan talked to him and knew that he had not yet fully understood, so he laughed at him.
One day, while walking in the mountains, Tongshan raised a critical point. Tongshan picked up a piece of tile and placed it on a rock, saying: 'If you can say a turning word here, I will admit that you have personally seen Zen Master Ci Ming.' Zen Master Kezhen looked around, wanting to answer. Tongshan scolded: 'Lingering thoughts and stalled machinery, emotional knowledge not penetrated, how could you have dreamed of it?' Zen Master Kezhen felt ashamed.
悚。即還石霜。
慈明見來。叱云。本色行腳人。必知時節。有甚急事。夏未了。早已至此。師云。被善兄毒心。終礙塞人。故來見和尚。慈明遽問。如何是佛法大意。師云。無雲生嶺上。有月落波心。明嗔目喝云。頭白齒豁。猶作這個見解。如何脫離生死。師不敢仰視。淚交頤。久之遂問。未審如何是佛法大意。明云。無雲生嶺上。有月落波心。師于言下大悟。
師爽氣逸出。機辨迅捷。叢林憚之。后出世翠巖。
示眾云。眾生為解礙。菩薩未離覺。拈拄杖云。拄杖子。是礙。那個是覺。若也會去。解礙為礙。而不自在。若也不會。歸源性無二。方便有多門。
示眾云。不見一法。是大過患。山河大地。日月星辰。色空明暗。不是一法。拈起拄杖云。凡夫見拄杖。喚作拄杖。聲聞人。見拄杖。認得個頑空。撥無拄杖。菩薩人。見拄杖。豈曾掛著齒牙。饑來吃飯。困來打睡。寒來向火。熱則取涼。不見道。一切智智清凈。恁么說話。笑破土地口。
示眾。舉僧問巴陵。如何是道。陵雲。明眼人落井。又問寶應。應云。五鳳樓前。又問首山。山云。腳下深三尺。
師云。此三轉語。一轉語。壁立千仞。一轉語。陸地行舡。一轉語。賓主交參。眾中莫有揀得出者么。出來道看。如無
【現代漢語翻譯】 現代漢語譯本： 驚懼。隨即返回石霜（寺名）。
慈明（禪師名）見到他來，呵斥道：『真正的行腳僧，必定懂得時節。有什麼急事，夏天還沒結束，就早早來到這裡？』 師回答說：『被善兄的毒心，始終阻礙人，所以來見和尚您。』 慈明立刻問：『如何是佛法大意？』 師回答說：『無雲生嶺上，有月落波心。』 慈明怒目呵斥道：『頭髮都白了，牙齒也掉了，還作這種見解，如何脫離生死？』 師不敢抬頭看他，眼淚流滿面頰。過了很久，才問道：『請問如何是佛法大意？』 慈明說：『無雲生嶺上，有月落波心。』 師在言下大悟。
師父爽朗之氣洋溢而出，機智善辯，叢林中人都畏懼他。後來住持翠巖（寺名）。
開示大眾說：『眾生被知解所障礙，菩薩還沒有脫離覺悟。』 拿起拄杖說：『這拄杖子，是障礙，哪個是覺悟？如果也會，解礙就變成了障礙，反而不自在。如果也不會，歸源性本無二，方便有多門。』
開示大眾說：『不見一法，是大過患。』 山河大地，日月星辰，色空明暗，不是一法。拿起拄杖說：『凡夫見拄杖，叫做拄杖。聲聞人，見拄杖，認識到頑空，否定拄杖的存在。菩薩人，見拄杖，哪裡會掛在嘴上。饑來吃飯，困來打睡，寒來向火，熱則取涼。』 不見道，一切智智清凈。這樣說話，笑破土地公的嘴。
開示大眾。 舉僧人問巴陵（禪師名）：『如何是道？』 巴陵說：『明眼人落井。』 又問寶應（禪師名），寶應說：『五鳳樓前。』 又問首山（禪師名），首山說：『腳下深三尺。』
師說：『這三句轉語，一句轉語，壁立千仞。一句轉語，陸地行船。一句轉語，賓主交參。大眾中莫有人能分辨出來嗎？出來說看。如果沒有』
【English Translation】 English version: Startled. He immediately returned to Shishuang (name of a temple).
Ciming (name of a Chan master) saw him coming and scolded, 'A true traveling monk must know the seasons. What urgent matter brings you here so early, before the summer is even over?' The master replied, 'I have been obstructed by the poisonous mind of my good brother, so I came to see you, venerable monk.' Ciming immediately asked, 'What is the great meaning of the Buddha-dharma?' The master replied, 'No clouds arise on the mountain peak, the moon falls into the heart of the wave.' Ciming glared and scolded, 'Your hair is white and your teeth are falling out, yet you still hold such views! How will you escape birth and death?' The master dared not look up, tears streaming down his face. After a long time, he asked, 'May I ask, what is the great meaning of the Buddha-dharma?' Ciming said, 'No clouds arise on the mountain peak, the moon falls into the heart of the wave.' The master had a great enlightenment upon hearing these words.
The master's spirit was bright and free, his wit quick and sharp, and the monastic community feared him. Later, he became the abbot of Cuiyan (name of a temple).
He instructed the assembly, saying, 'Sentient beings are obstructed by understanding, Bodhisattvas have not yet left awakening.' He raised his staff and said, 'This staff is an obstruction, what is awakening? If you understand, then removing the obstruction becomes the obstruction, and you are not at ease. If you do not understand, returning to the source, the nature is not two, and there are many expedient means.'
He instructed the assembly, saying, 'Not seeing a single dharma is a great fault.' Mountains, rivers, the great earth, the sun, moon, and stars, form and emptiness, light and darkness, are not a single dharma. He raised his staff and said, 'Ordinary people see the staff and call it a staff. Those of the Sravaka (hearer) vehicle see the staff and recognize a stubborn emptiness, denying the existence of the staff. Bodhisattvas see the staff and never get hung up on words. When hungry, they eat; when tired, they sleep; when cold, they warm themselves by the fire; when hot, they seek coolness.' Do you not see that all-knowing wisdom is pure? Speaking like this will make the Earth God laugh his head off.
He instructed the assembly. He cited a monk who asked Baling (name of a Chan master), 'What is the Way?' Baling said, 'A clear-eyed person falls into a well.' He also asked Baoying (name of a Chan master), who said, 'In front of the Five Phoenix Tower.' He also asked Shoushan (name of a Chan master), who said, 'Three feet deep under your feet.'
The master said, 'These three turning phrases, one turning phrase is like a wall standing ten thousand feet high. One turning phrase is like a boat traveling on land. One turning phrase is where guest and host interact. Is there anyone in the assembly who can distinguish them? Come out and say. If not,'
。且行羅漢慈。破結賊故。行菩薩慈。安眾生故。行如來慈。得如相故。
示眾云。臨陣抗敵。不懼生死者。將軍之勇也。入山不懼虎兕者。獵夫之勇也。入水不避蛟龍者。漁父之勇也。作么生是衲僧之勇。拈起拄杖云。這個是拄杖子。拈得。把得。動得。三千大千世界。一時搖動。若拈不得。把不得。動不得。文殊自文殊。解脫自解脫。
師住上藍時。有國博。問百丈華和尚云。既是百丈。為甚麼卻矮小。華云。今日好天晴。博不肯。
請師代語。博理前問。師云。須彌南畔。把手同行。博佇思。卻云。未審意旨如何。師云。蚊子上鐵牛。博云。請和尚為某甲說。師云。請去卻妻子來。老僧為汝說。博云。只如長老。還行得也無。師云。老僧每日。上藍寺送客。行百十遭。
洪州大寧寬禪師(凡六)
示眾云。佛法無事。人自迷源。佛祖出來。大家整頓。故有教流沙界。道播四方。盡皆捨短從長。窮究本性。本性若達。一切皆空。信手拈來。千般受用。且道。恁么說話。還合得祖宗門下事么。良久云。啼得血流無用處。不如緘口過殘春。
示眾云。少林妙訣。祖佛家風。應用隨機。卷舒自在。如拳作掌。開合有時。似水成漚。起滅無定。動靜俱顯。語默全彰。萬用自然。不勞
【現代漢語翻譯】 現代漢語譯本：並且修行阿羅漢的慈悲，因為要破除煩惱的束縛。修行菩薩的慈悲，爲了安頓眾生。修行如來的慈悲，爲了獲得如如不動的真如實相。
開示大眾說：『在戰場上對抗敵人，不畏懼生死的，是將軍的勇敢。進入山林不畏懼老虎和犀牛的，是獵戶的勇敢。進入水中不躲避蛟龍的，是漁夫的勇敢。』那麼，什麼是衲僧（僧人的謙稱）的勇敢呢？拿起拄杖說：『這個是拄杖子，拿得起，用得上，動得了，三千大千世界，一時搖動。如果拿不起，用不上，動不了，文殊菩薩還是文殊菩薩，解脫還是解脫。』
禪師住在上藍寺的時候，有位國博，問百丈懷海禪師說：『既然是百丈，為什麼卻矮小？』懷海禪師說：『今日天氣真好。』國博不肯罷休。
請禪師代為回答。國博重提之前的問題。禪師說：『在須彌山的南邊，我們手拉著手一起走。』國博沉思。然後說：『不知道這是什麼意思？』禪師說：『蚊子叮咬鐵牛。』國博說：『請和尚為我解說。』禪師說：『請先去除你的妻子，老僧再為你解說。』國博說：『像長老您，做得到嗎？』禪師說：『老僧每天在上藍寺送客，來回走百十趟。』
洪州大寧寬禪師（共六則）
開示大眾說：『佛法本來沒有什麼事，是人們自己迷惑了本源。佛祖出現，是爲了大家整頓。所以教法流傳到沙界，道義傳播到四方，大家都捨棄短處學習長處，窮盡探究本性。本性如果通達，一切皆空。隨意拿來，千般受用。』那麼，這樣說話，還符合祖師門下的宗旨嗎？良久后說：『啼得血流也無用處，不如閉口度過殘春。』
開示大眾說：『少林寺的精妙訣竅，是祖師和佛的家風。應用隨機應變，收放自如。如同拳頭變成手掌，張開和合攏都有時節。好似水變成水泡，生起和滅去沒有定數。動和靜都顯現，說和不說都完全彰顯。萬般作用自然而然，不用費力。
【English Translation】 English version: Moreover, practice the compassion of an Arhat (one who has attained Nirvana), because of breaking the bonds of defilements. Practice the compassion of a Bodhisattva (one who seeks enlightenment for all beings), for the sake of pacifying sentient beings. Practice the compassion of a Tathagata (an epithet of the Buddha), in order to attain the true suchness.
He addressed the assembly, saying: 'To confront enemies on the battlefield without fear of life and death is the courage of a general. To enter the mountains without fear of tigers and rhinoceroses is the courage of a hunter. To enter the water without avoiding dragons is the courage of a fisherman.' So, what is the courage of a mendicant monk? He picked up his staff and said: 'This is a staff. If you can pick it up, use it, and move it, the three thousand great thousand worlds will shake at once. If you cannot pick it up, use it, or move it, Manjusri (Bodhisattva of wisdom) is still Manjusri, and liberation is still liberation.'
When the Master was residing at Shanglan Temple, there was a National Scholar who asked Zen Master Baizhang Huaihai: 'Since it is Baizhang (meaning 'hundred zhang', a unit of length), why is he so short?' Huaihai said: 'Today is a fine, clear day.' The Scholar was not satisfied.
Please, Master, speak on his behalf. The Scholar repeated his previous question. The Master said: 'On the south side of Mount Sumeru (the central world-mountain in Buddhist cosmology), we walk hand in hand.' The Scholar pondered. Then he said: 'I do not understand the meaning.' The Master said: 'A mosquito bites an iron ox.' The Scholar said: 'Please, Master, explain it to me.' The Master said: 'Please get rid of your wife, and this old monk will explain it to you.' The Scholar said: 'Can the Elder do it?' The Master said: 'This old monk goes back and forth to Shanglan Temple to see off guests a hundred times a day.'
Zen Master Daning Kuan of Hongzhou (six excerpts in total)
He addressed the assembly, saying: 'The Buddha-dharma is without affairs; people themselves are deluded about the source. The Buddhas and Patriarchs appear in order to set everyone right. Therefore, the teachings flow to the sands of the Ganges, and the Way spreads in all directions. Everyone abandons their shortcomings and learns from their strengths, exhaustively investigating their original nature. If the original nature is realized, everything is empty. Picked up at will, a thousand kinds of uses are available.' So, is speaking like this in accordance with the affairs of the ancestral gate? After a long pause, he said: 'Crying blood is useless; it is better to keep silent and pass the remaining spring.'
He addressed the assembly, saying: 'The wondrous secrets of Shaolin, the family style of the Buddhas and Patriarchs, are applied according to circumstances, freely contracting and expanding. Like a fist becoming a palm, opening and closing have their times. Like water forming bubbles, arising and ceasing are without fixedness. Movement and stillness are both manifest; speech and silence are fully revealed. All functions are natural and effortless.
心力。到這裡。喚作順水放船。是人去得。逆風把拖。誰是知音。良久云。弄潮須是弄潮人。
示眾云。高而不危。滿而不溢。在凡凡不捨。居聖聖難逃。十方都一照。大地絕纖毫。且道是甚麼。喝一喝。
示眾。拈拄杖云。前佛性命。后佛紀綱。總在這裡。如今用去也。為云爲雨。為瑞為祥。利人利天。出生入死。他方世界。出沒卷舒。若也通身是口。說不能盡。通身是眼。照不能窮。一念相應。剎那萬劫。
示眾云。無念為宗。無住為本。真空為體。妙有為用。所以道。盡大地是真空。遍法界是妙有。且道。是甚麼人用得。四時運轉。日月長明。法本不遷。道無方所隨緣自在。逐物升沉。此土他方。入凡入聖。雖然如此。且道。入鄉隨俗一句。作么生道。良久云。西天梵語。此土唐言。
示眾云。從上來事。非從佛得。不就祖求。丈夫稟性。本自天真。動止合儀。去來無著。如魚在水。任性浮沉。似鳥飛空。俱無掛礙。如斯說話。誰是知音。良久云。一氣不言含有象。萬靈何處謝無私。
僧問。教中道。始知眾生。本來成佛。為甚麼。卻有煩惱菩提。師云。甘草甜黃連苦。云卻成兩個去也。師云。你不妨會得好。
問。既是一真法界。為甚麼。卻有千差萬別。師云。根深葉
【現代漢語翻譯】 現代漢語譯本：心力，到這裡就好像順水推舟，一般人都能做到；但如果是逆風行船，又有誰能理解其中的奧妙呢？（停頓良久）正如俗話所說：『弄潮須是弄潮人』啊！ 開示大眾：高尚而不危險，盈滿而不外溢。身處凡俗而不捨棄，位居聖賢也難以逃脫。十方世界都被照亮，大地上沒有一絲一毫的遺漏。那麼，這究竟是什麼呢？（大喝一聲） 開示大眾，拿起拄杖說：過去諸佛的性命，未來諸佛的綱紀，都在這裡了。現在就用它吧！它可以化為云，化為雨，化為吉祥的徵兆。利益人，利益天，出生入死，遍及他方世界，出沒卷舒，變化無窮。如果全身都是口，也說不盡它的功用；如果全身都是眼，也照不窮它的奧妙。一念與它相應，剎那間便能經歷萬劫。 開示大眾：以無念為宗旨，以無住為根本，以真空為本體，以妙有為作用。所以說，整個大地都是真空，遍佈法界都是妙有。那麼，這是什麼樣的人才能運用它呢？四季運轉，日月長明，法的本質不會改變，道沒有固定的處所，隨緣自在，隨著事物而升沉。無論是此土還是他方，無論是進入凡俗還是進入聖境，都能運用自如。雖然如此，那麼，『入鄉隨俗』這句話，又該怎麼說呢？（停頓良久）西天的梵語，就是此土的唐言啊。 開示大眾：從古至今的大事，不是從佛那裡得到的，也不是向祖師那裡求來的。大丈夫的稟性，本來就是天真自然的。一舉一動都符合儀軌，來來去去都沒有執著。如同魚在水中，任憑天性浮沉；好似鳥在空中飛翔，沒有任何掛礙。像這樣的話，又有誰能理解其中的真意呢？（停頓良久）『一氣不言含有象，萬靈何處謝無私』啊！ 有僧人問：經教中說：『始知眾生，本來成佛』，為什麼還會有煩惱和菩提的分別呢？師父說：甘草是甜的，黃連是苦的。僧人說：這樣豈不是變成了兩個東西了嗎？師父說：你這樣理解也未嘗不可。 有僧人問：既然是『一真法界』，為什麼還會有千差萬別呢？師父說：根深才能葉茂。
【English Translation】 English version: Mental strength. Arriving here is like sailing with the current, which anyone can do. But who understands the subtlety of towing against the wind? (After a long pause) As the saying goes, 'Only a tide player can play with the tide!' Instructing the assembly: High but not dangerous, full but not overflowing. Remaining in the mundane without abandoning it, residing in the sacred is also inescapable. The ten directions are all illuminated, and not a single hair is missed on the great earth. So, what is this? (Shouting once) Instructing the assembly, holding up the staff and saying: The life of past Buddhas, the discipline of future Buddhas, are all here. Now, let's use it! It can transform into clouds, transform into rain, transform into auspicious omens. Benefiting people, benefiting gods, birth and death, extending to other worlds, appearing and disappearing, rolling and unrolling, infinitely changing. If the whole body were a mouth, it could not express its function completely; if the whole body were an eye, it could not illuminate its mystery exhaustively. A single thought in accordance with it, in an instant, can experience myriad kalpas (aeons). Instructing the assembly: Taking 'no-thought' (wu-nian) as the principle, 'no-abiding' (wu-zhu) as the foundation, 'true emptiness' (zhen-kong) as the substance, and 'wonderful existence' (miao-you) as the function. Therefore, it is said that the entire earth is 'true emptiness', and the entire dharma realm is 'wonderful existence'. So, what kind of person can use it? The four seasons revolve, the sun and moon shine brightly, the essence of the dharma does not change, the Dao has no fixed place, freely following conditions, rising and falling with things. Whether in this land or other lands, whether entering the mundane or entering the sacred, one can use it freely. Although this is so, then, how should one say the phrase 'When in Rome, do as the Romans do'? (After a long pause) The Sanskrit of the Western Heaven is the Tang language of this land. Instructing the assembly: Matters from the beginning are not obtained from the Buddha, nor are they sought from the patriarchs. A true man's nature is inherently genuine and natural. Every movement conforms to the proper conduct, coming and going without attachment. Like a fish in water, freely floating and sinking; like a bird flying in the sky, without any hindrance. Who understands the true meaning of such words? (After a long pause) 'The one Qi (vital energy) does not speak, yet contains all forms; where do the myriad spirits thank its impartiality?' A monk asked: The teachings say, 'Only then do we realize that all beings are inherently Buddhas.' Why, then, are there distinctions between afflictions (kleshas) and enlightenment (bodhi)? The master said: Licorice is sweet, and Coptis (Huanglian) is bitter. The monk said: Doesn't that make them two different things? The master said: It's not wrong for you to understand it that way. A monk asked: Since it is the 'One True Dharma Realm' (Ekayana Dharmadhatu), why are there so many differences? The master said: Deep roots produce lush leaves.
茂。云未審還出得這個也無。師云。弄巧成拙。
問如何是露地白牛。師以火箸。插火爐上云。會么。云不會。師云。頭不欠尾不剩。
問。作止任滅。教中四病。後學之流。如何趣向。師云。巧匠運斤斧。斫木不抨繩。
問。丹霞燒木佛。院主為甚麼。眉須墮落。師云。賊不打貧兒家。
師在同安。僧問。既是同安。為甚麼。卻病僧化去。師云。佈施不如還卻債。
問法無取捨。為甚麼。遞相傳授。師云。傳授無取捨。
問飲光正見。為甚麼。見拈華卻微笑。師云。忍俊不禁。
問天下禪和。為甚麼。出這個○不得。師云。往往如斯。
潭州道吾悟真禪師(凡十)
示眾云。古今日月。依舊山河。若明得去。十方薄伽梵。一路涅槃門。若明不得。謗斯經故。獲罪如是。
示眾云。古人道。認著依前還不是。實難會。土宿頷下須髭多。波斯眼深鼻孔大。甚奇怪。欻然透過新羅界。
示眾。舉僧問首山。如何是佛。山云。新婦騎驢阿家牽。師云。手提巴鼻腳踏尾。仰面看天聽流水。天明送出路傍邊。夜靜還歸茆屋裡。
示眾。舉洞山云。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個猢猻夜簸錢。師云。老漢即不然。三面貍奴腳
踏月。兩頭白牯手拏煙。戴冠碧兔立庭柏。脫殼烏龜飛上天。老僧葛藤。盡被諸人覷破了也。洞山老人。甚是奇特。雖然如是。只行得三步四步。且不過七跳八跳。且道。誵訛在甚麼處。老僧今日。不惜眉毛。一時佈施。良久云。丁寧損君德。無言真有功。任從滄海變。終不為君通。
示眾云。獅子兒哮吼。龍馬駒𨁝跳。古佛鏡中明。三山孤月皎。乃作舞。下座。
師問僧。有一事。相借問。只是不得打老僧。僧云。著甚來由。師提起坐具云。爭奈這個何。云莫亂做。師便打。僧又云。莫亂做。師又打云。且坐喫茶。僧云。適來道。著甚來由。和尚因甚打某甲。師云。你適來。甚麼處去來。僧無語。師捶胸一下。
師問僧。甚處來。云堂中來。師云。聖僧道甚麼。僧近前不審。師云。東家作驢。西家作馬。云過在甚麼處。師云。萬里崖州。
師不安。僧問。和尚近日尊位如何。師云。粥飯頭不了事。僧無語。師鳴指一下。
僧問。如何是第一玄。師云。釋尊光射阿難肩。云如何是第二玄。師云。孤輪眾象攢。云如何是第三玄。師云。泣向枯桑淚漣漣。云如何是第一要。師云。最好精粗照。云如何是第二要。師云。閃電乾坤光晃耀。云如何是第三要。師云。路夾青松老。
僧問。
【現代漢語翻譯】 現代漢語譯本： 踏著月光。兩頭白色的老牛手裡拿著煙。頭戴官帽的碧玉兔子站在庭院的柏樹旁。脫了殼的烏龜飛上了天。老和尚的葛藤，都被你們看破了。洞山老人，真是奇特。雖然如此，也只能走三步四步，跳不過七跳八跳。那麼，錯誤在哪裡呢？老衲今天，不惜眉毛，一時佈施。良久說道：『丁寧反而會損害你的德行，沉默才是真正的功德。任憑滄海桑田變化，終究不會為你開通。』 開示大眾說：『獅子兒發出怒吼，龍馬駒縱身跳躍。古佛的鏡子中一片明亮，三山之上孤月皎潔。』於是跳舞，下座。 師父問僧人：『有一件事，想向你請教。只是不能打老衲。』僧人說：『有什麼緣由？』師父提起坐具說：『又該如何處置這個？』僧人說：『不要亂來。』師父就打了他。僧人又說：『不要亂來。』師父又打，說：『且坐下喝茶。』僧人說：『剛才說，有什麼緣由，和尚為什麼要打我？』師父說：『你剛才，從哪裡來？』僧人無語。師父捶了一下胸口。 師父問僧人：『從哪裡來？』回答說：『從禪堂里來。』師父說：『聖僧說了什麼？』僧人走近前沒有聽清楚。師父說：『東家做驢，西家做馬。』僧人說：『過錯在哪裡？』師父說：『萬里崖州。』（崖州：古地名，比喻遙遠的地方） 師父身體不適。僧人問：『和尚近日身體如何？』師父說：『負責粥飯的人辦不好事。』僧人無語。師父彈了一下手指。 僧人問：『如何是第一玄？』師父說：『釋尊（釋迦牟尼佛）的光芒照在阿難（阿難陀，釋迦牟尼佛的十大弟子之一）的肩膀上。』僧人問：『如何是第二玄？』師父說：『孤單的月亮周圍環繞著眾多的星象。』僧人問：『如何是第三玄？』師父說：『對著枯萎的桑樹哭泣，淚水漣漣。』僧人問：『如何是第一要？』師父說：『最好能精細和粗略都照見。』僧人問：『如何是第二要？』師父說：『閃電劃過，乾坤一片光亮。』僧人問：『如何是第三要？』師父說：『路旁夾著蒼老的青松。』 僧人問：
【English Translation】 English version: Treading on the moonlight. Two white oxen are holding cigarettes in their hands. A jade rabbit wearing a crown stands beside the cypress tree in the courtyard. A turtle that has shed its shell flies into the sky. The old monk's kudzu vine has been seen through by all of you. Old man Dongshan is truly peculiar. Even so, he can only walk three or four steps, and can't jump more than seven or eight times. So, where is the mistake? This old monk today, disregarding his eyebrows, makes a donation for a moment. After a long while, he said: 'Earnest advice will damage your virtue, silence is true merit. Let the vicissitudes of the sea change, I will never open the way for you.' He addressed the assembly, saying: 'The lion cub roars, the dragon-horse colt leaps. The ancient Buddha's mirror is bright, the solitary moon is bright above the three mountains.' Then he danced and descended from the seat. The master asked a monk: 'I have something I want to ask you. But you must not hit this old monk.' The monk said: 'What is the reason?' The master picked up the sitting cushion and said: 'What should be done with this?' The monk said: 'Don't mess around.' The master then hit him. The monk said again: 'Don't mess around.' The master hit him again and said: 'Sit down and have some tea.' The monk said: 'Just now you said, what is the reason, why did the abbot hit me?' The master said: 'Where did you come from just now?' The monk was speechless. The master thumped his chest. The master asked a monk: 'Where do you come from?' He replied: 'From the meditation hall.' The master said: 'What did the holy monk say?' The monk approached but did not hear clearly. The master said: 'The eastern family makes a donkey, the western family makes a horse.' The monk said: 'Where is the fault?' The master said: 'Ten thousand miles to Yazhou.' (Yazhou: an ancient place name, a metaphor for a distant place) The master was unwell. A monk asked: 'How is the abbot's health recently?' The master said: 'The one in charge of the porridge and rice is not doing things well.' The monk was speechless. The master snapped his fingers. A monk asked: 'What is the first mystery?' The master said: 'The light of Shakyamuni Buddha (釋尊) shines on the shoulder of Ananda (阿難陀, one of the ten great disciples of Shakyamuni Buddha).' The monk asked: 'What is the second mystery?' The master said: 'A solitary moon is surrounded by many celestial phenomena.' The monk asked: 'What is the third mystery?' The master said: 'Weeping towards a withered mulberry tree, tears streaming down.' The monk asked: 'What is the first essential?' The master said: 'It is best to illuminate both the fine and the coarse.' The monk asked: 'What is the second essential?' The master said: 'Lightning flashes, the universe is bright.' The monk asked: 'What is the third essential?' The master said: 'Old green pines line the road.' A monk asked:
凝然便會時如何。師云。老鼠尾上帶研捶。
筠州大愚守芝禪師法嗣
潭州云峰文悅禪師(凡九)
南昌徐氏子。初造大愚。聞示眾。有云。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。便下座。無他語。師大駭。夜造方丈。芝問。來何所求。師云。求心法。芝云。法輪未轉。食輪先轉。後生。趁色力健。何不為眾乞食。我忍饑不暇。何暇為你說禪乎。師不敢違。未幾。芝移翠巖。師納疏罷。復過翠巖。求指示。芝云。佛法未到爛卻。雪寒。宜為眾乞炭。師亦奉命。能事罷。復造方丈。芝云。堂司闕人。今以煩汝。師受之不樂。恨芝不去心。
一日後架修桶。桶箍忽散。自架墮落。師忽然開悟。頓見芝用處。急走方丈。芝見來。笑云。且喜大事了畢。師再拜。不及吐一辭。服勤八年。
后出世翠巖。時首座領眾出迎。問云。德山宗乘。即不問。如何是臨濟大用。師云。你甚處去來。座擬議。師便掌。座擬對。師喝云。領眾歸去。自是一眾畏服。
示眾云。莫有作家禪客。本分衲僧。何妨出來。共相證據。有么。布袋里盛錐子。不出頭來。是好手。大凡扶豎宗乘。亦須是個人始得。若未有奔流度刃。石火電光底手眼。不勞拈出。不見臨濟。與德山坐次。山云。今日困。濟云。
【現代漢語翻譯】 現代漢語譯本： 問：當一切都凝固、靜止的時候，會怎麼樣呢？ 師父說：老鼠尾巴上帶著個研捶（yán chuí，一種研磨藥材的工具，這裡比喻不相稱的事物）。
筠州（Yún zhōu）大愚守芝（Dà yú shǒu zhī）禪師的法嗣
潭州（Tán zhōu）云峰文悅（Yún fēng wén yuè）禪師（共有九則語錄）
南昌（Nán chāng）徐氏之子。最初拜訪大愚（Dà yú）禪師，聽到大愚禪師開示說：『大家聚在一起吃醃菜，如果把它叫做一根醃菜，下地獄就像箭一樣快。』說完就下座了，沒有其他話。文悅禪師非常震驚，晚上去拜訪方丈。守芝（Shǒu zhī）禪師問：『你來求什麼？』文悅禪師說：『求心法。』守芝禪師說：『法輪還沒轉動，食輪先轉動了。你還年輕力壯，為什麼不為大家乞食呢？我忍飢挨餓都來不及，哪有空為你講禪呢？』文悅禪師不敢違抗。不久，守芝禪師移居翠巖（Cuì yán），文悅禪師交了告退書離開了。之後又去翠巖，請求指示。守芝禪師說：『佛法還沒到爛掉的地步，天氣寒冷，應該為大家乞炭。』文悅禪師也遵命照辦。事情做完后，又去拜訪方丈。守芝禪師說：『堂司缺人，現在委屈你了。』文悅禪師接受了，但心裡不高興，埋怨守芝禪師不肯開導他。
一天，在後院修理木桶，桶箍突然散開，從架子上掉下來，文悅禪師忽然開悟，立刻明白了守芝禪師的用意。急忙跑去方丈。守芝禪師看到他來，笑著說：『可喜可賀，大事了結了。』文悅禪師再拜，一句話也說不出來。服侍了八年。
後來出任翠巖（Cuì yán）住持。當時首座帶領眾人出來迎接，問道：『德山（Dé shān）的宗乘，暫且不問。什麼是臨濟（Lín jì）的大用呢？』文悅禪師說：『你從哪裡來？』首座正要思量，文悅禪師就打了他一掌。首座想要辯解，文悅禪師喝道：『帶領大家回去！』從此大家都畏懼順服。
文悅禪師開示說：『有沒有精通禪法的禪客，安分守己的衲僧，不妨出來，共同印證。有沒有這樣的人？布袋里裝著錐子，不肯露出頭來，真是好手。大凡要扶持宗乘，也必須是個人才行。如果沒有奔流度刃（bēn liú dù rèn，比喻非常危急），石火電光（shí huǒ diàn guāng，比喻迅速）的手段，就不要拿出來。』不見臨濟（Lín jì）和德山（Dé shān）坐在一起，德山說：『今天困了。』臨濟說：
【English Translation】 English version: Question: What happens when everything is solidified and still? The Master said: 'Carrying a grinding pestle on a rat's tail' (a metaphor for something inappropriate).
Successor of Zen Master Dayu Shouzhu (Dà yú shǒu zhī) of Yunzhou (Yún zhōu)
Zen Master Yunfeng Wenyue (Yún fēng wén yuè) of Tanzhou (Tán zhōu) (Total of nine records)
A son of the Xu family of Nanchang (Nán chāng). He initially visited Dayu (Dà yú). He heard Dayu's instruction to the assembly, saying: 'Everyone gathers to eat pickled vegetables. If you call it a single pickled vegetable, going to hell is as fast as an arrow.' Then he stepped down from the seat without another word. Wenyue (Wén yuè) was greatly shocked and visited the abbot's room at night. Shouzhu (Shǒu zhī) asked: 'What do you seek?' Wenyue said: 'I seek the mind-dharma.' Shouzhu said: 'Before the Dharma wheel turns, the food wheel turns first. You are still young and strong, why not beg for food for the assembly? I am too busy enduring hunger, how can I have time to talk about Zen with you?' Wenyue dared not disobey. Soon after, Shouzhu moved to Cuiyan (Cuì yán). Wenyue submitted his resignation and left. Later, he went to Cuiyan again, seeking instruction. Shouzhu said: 'The Buddha-dharma has not yet rotted. The weather is cold, you should beg for charcoal for the assembly.' Wenyue also obeyed the order. After the task was completed, he visited the abbot's room again. Shouzhu said: 'The hall office lacks a person, now I trouble you with it.' Wenyue accepted it, but was unhappy, resenting Shouzhu for not guiding him.
One day, while repairing a bucket in the backyard, the bucket hoop suddenly broke, and he fell from the frame. Wenyue suddenly awakened and immediately understood Shouzhu's intention. He rushed to the abbot's room. Seeing him coming, Shouzhu smiled and said: 'Congratulations, the great matter is settled.' Wenyue bowed twice, unable to utter a word. He served for eight years.
Later, he became the abbot of Cuiyan (Cuì yán). At that time, the head monk led the assembly to welcome him, asking: 'The teaching of Deshan (Dé shān), I will not ask for now. What is the great function of Linji (Lín jì)?' Wenyue said: 'Where did you come from?' As the head monk was about to ponder, Wenyue slapped him. As the head monk was about to respond, Wenyue shouted: 'Lead the assembly back!' From then on, everyone was in awe and obedient.
Wenyue instructed the assembly, saying: 'Is there any Zen master skilled in Zen, any self-disciplined monk, who might as well come out and verify together? Is there such a person? A awl in a bag, not willing to show its head, is truly a master. In general, to support the teaching, it must be a capable person. If you do not have the means of 'rushing current crossing a blade' (bēn liú dù rèn, a metaphor for extreme danger) and 'spark from flint, flash of lightning' (shí huǒ diàn guāng, a metaphor for swiftness), do not bring it out.' Didn't you see Linji (Lín jì) and Deshan (Dé shān) sitting together, Deshan said: 'I am sleepy today.' Linji said:
老漢。寐語作么。山拈棒。濟便掀倒繩床。師云。奇怪諸禪德。看此二員作家。一拶一捺。略露風規。大似把手上高山。雖然如是。未免傍觀者哂。且道。誰是傍觀者。喝一喝。擊繩床一下。
示眾云。佛法至理。非競辯而求。擊揚鏗鏘。以摧異學。諸祖之道。豈其然乎。所以一大藏教。不能自詮。十方諸佛。不能提唱。輝騰今古。迥絕見知。圓滿十虛。寧有方所。只為情生知隔。想變體殊。雖終日行。而不自覺。是以勞他先聖。回首塵勞。曲開方便。方便即有。還有證明得者么。若也證明得。便能隨機利物。應化無方。出沒卷舒。人間天上。雖然如是。即不得向衲僧門下過。何故。笑破他口。
示眾云。過去諸佛已滅。未來諸佛未生。正當今日。佛法委在翠巖。放行則隨機利物。把住則瓦解冰消。且道。把住好。放行好。良久云。咄。這野狐精。擊繩床一下。
示眾云。汝等諸人。與么上來。大似刺頭入膠盆。與么下去。也似平地吃交。直饒不來不去。朝打三千。暮打八百。
示眾云。道遠乎哉。觸事而真。聖遠乎哉。體之則神。所以娑婆世界。以音聲為佛事。香積世界。以香飯為佛事。翠巖這裡。只於出入息內。供養承事過現未來。塵沙諸佛。無一空過者。過現未來。塵沙諸佛。是翠巖
侍者。無一不到。如一不到。三十拄杖。諸上座。還會么。將此深心奉塵剎。是則名為報佛恩。
示眾云。有情之本。依智海以為源。含識之流。總法身而為體。只為情生智隔。想變體殊。達本情忘。知心體合。諸禪德。會么。古佛與露柱相交。佛殿與燈籠斗額。若也不會。單重交拆。
小參。舉百丈歲夜示眾云。你這一隊後生。經律論固是不知。入眾參禪。禪又不會。臘月三十日。且作么生摺合去。
師云。酌然諸禪德。去聖時遙。人心澹泊。看卻今時叢林。更是不得。所在之處。或聚徒三百五百。浩浩地。只以飯食豐濃。寮舍穩便。為旺化。中間孜孜為道者。無一人。設有。十個五個。走上走下。半青半黃。會即總道我會。各各自謂握靈蛇之寶。孰肯知非。及乎挨拶鞭逼將來。直是萬中無一。苦哉苦哉。所謂般若叢林歲歲凋。無明荒草年年長。就中今時後生。才入眾來。便自端然拱手。愛他別人供養。到處菜不擇一莖。柴不般一束。十指不沾水。百事不幹懷。雖則一期快意。爭奈三塗累身。豈不見教中道。寧以熱鐵纏身。不受信心人衣。寧以洋銅灌口。不受信心人食。上座若也是去。直饒變大地作黃金。攪長河為酥酪。供養上座。未為分外。若也未是。至於滴水寸絲。便須披毛戴角。牽犁拽杷
【現代漢語翻譯】 現代漢語譯本： 侍者，要確保沒有遺漏。如果有一個人不到，就打三十拄杖。各位上座（對資深僧侶的尊稱），你們明白嗎？將這顆深沉的心奉獻給塵土世界，這才是報答佛恩。
向大眾開示說：有情眾生的根本，依賴於智慧之海作為源泉；含藏意識的流動，總體以法身作為本體。只因爲情感產生，智慧被隔斷；思想變化，本體各異。通達根本，情感便會忘卻；瞭解心性，本體便會契合。各位禪德，明白嗎？古佛與露柱相互交往，佛殿與燈籠相互爭鬥。如果還不明白，那就是單重交錯。
小參（禪宗寺院住持于特定時間對僧眾進行的簡短開示）。舉百丈禪師年終歲末向大眾開示說：你們這羣后生，經、律、論本來就不懂，進入僧團參禪，禪又不會。臘月三十日（除夕），又該如何了結呢？
我說：可嘆啊，各位禪德，距離聖人的時代已經很久遠，人心也變得淡薄。看看現在的叢林（指寺院），更是讓人失望。有的地方，動輒聚集三五百人，浩浩蕩蕩的，只以飯食豐盛、寮舍舒適為興旺。其中孜孜不倦追求真理的人，沒有一個。即使有，十個八個，也是走來走去，半生不熟。懂得的就說自己懂得，各自認為自己掌握了靈蛇的寶珠，誰肯承認自己不對呢？等到真正考覈的時候，簡直是萬里無一。可悲啊可悲！真是所謂般若（智慧）叢林年年凋敝，無明（愚癡）的荒草年年滋長。就拿現在的後生來說，才進入僧團，就自己端坐拱手，喜歡別人供養。到處吃菜不揀擇一根，燒柴不肯搬一捆，十指不沾水，百事不關心。雖然一時快樂，卻要遭受三塗（地獄、餓鬼、畜生）的累贅。難道沒看見教義中說：寧願用燒紅的鐵纏身，也不接受信徒的衣服；寧願用滾燙的銅水灌口，也不接受信徒的食物。各位上座，如果你們真是已經覺悟，縱然變化大地為黃金，攪動長河為酥酪，供養各位上座，也不算過分。如果還沒有覺悟，那麼即使是滴水寸絲，也要披毛戴角（轉生為牛馬）來償還。 牽犁拉耙（指償還業債）。
【English Translation】 English version: Attendant, ensure that no one is missing. If even one person is absent, administer thirty blows with the staff. Venerable seniors (a respectful term for senior monks), do you understand? To dedicate this profound mind to the realms of dust, this is what is called repaying the Buddha's kindness.
He addressed the assembly, saying: 'The root of sentient beings relies on the ocean of wisdom as its source; the flow of consciousness encompasses the Dharmakaya (the body of the Dharma, the ultimate reality) as its essence. It is only because emotions arise that wisdom is obstructed; thoughts change, and the essence becomes differentiated. By understanding the root, emotions will be forgotten; by knowing the nature of the mind, the essence will be united. Virtuous practitioners of Chan, do you understand? The ancient Buddha interacts with the pillar, the Buddha hall argues with the lantern. If you still don't understand, it is a single, double, intertwined mess.'
During a small assembly (a brief teaching session by the abbot in a Chan monastery), Baizhang Zen Master cited his year-end address to the assembly, saying: 'You young fellows, you certainly don't understand the sutras, vinaya (rules of discipline), or treatises; you enter the sangha (monastic community) to practice Chan, but you don't understand Chan either. On the thirtieth day of the twelfth month (New Year's Eve), how will you settle accounts?'
The Master said: 'Alas, virtuous practitioners of Chan, the time is far from the sages, and people's hearts have become indifferent. Looking at the monasteries of today, it is even more disappointing. In some places, they gather three or five hundred people, a vast crowd, only considering abundant food and comfortable living quarters as prosperity. Among them, there is not a single person who diligently seeks the Way. Even if there are, ten or eight of them are just wandering around, half-baked. Those who understand say they understand, each thinking they hold the precious pearl of the spiritual snake, who is willing to admit they are wrong? When it comes to actual examination, there is hardly one in ten thousand. How sad, how sad! It is truly said that the Prajna (wisdom) forest withers year by year, and the weeds of ignorance grow year by year. Take the young people of today, as soon as they enter the sangha, they sit upright with folded hands, enjoying the offerings of others. They don't pick a single vegetable, they don't carry a bundle of firewood, their ten fingers don't touch water, and they don't care about anything. Although they are happy for a time, they will suffer the burdens of the three evil realms (hell, hungry ghosts, animals). Haven't you seen it said in the teachings: 'Rather wrap your body with hot iron than receive the clothes of a faithful person; rather pour molten copper down your throat than receive the food of a faithful person.' Venerable seniors, if you have truly awakened, even if you transform the earth into gold and churn the long river into ghee to offer to you, it would not be excessive. If you have not awakened, then even a drop of water or a thread must be repaid by wearing fur and horns (being reborn as animals).' Pulling plows and dragging harrows (referring to repaying karmic debts).
。償他始得。不見祖師道。入道不通理。復身還信施。此是決定底事。終不虛也。諸上座。光陰可惜。時不待人。莫待一期眼光落地。緇田無一簣之功。鐵圍陷百刑之痛。莫言不道。
僧問。萬法歸一。一歸何所。師云。黃河九𨸰。云恁么則今古無間斷也。師云。可憐沙塞雁。嗚咽與春期。
問。如何是第一句。師云。垂手過膝。云如何是第二句。師云。萬里崖州。云如何是第三句。師云。糞箕掃帚。
問。巔山巖崖。甚有佛法也無。師云有。云如何是巔山巖崖佛法。師云。猢猻倒上樹。
問。達磨未來時如何。師云。流沙浪闊。云來后如何。師云。熊耳山高。
俗士問。如何是佛。師云。著衣吃飯量家道。云恁么則退身三步。叉手當胸去也。師云。醉后添柸不如無。
滁州瑯瑘慧覺禪師法嗣
越州姜山方禪師(凡七)
示眾云。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。
示眾云。穿云不渡水。渡水不穿云。乾坤把定不把定。虛空放行不放行。橫三豎四。乍離乍合。將長補短。即不無。汝諸人。飯是米做一句子。要且難道。良久云。私事不得官酬。
僧問。奔流度刃。疾𦦨過風。未審姜山門下。還許藉藉也無。師云。天
【現代漢語翻譯】 現代漢語譯本：償還他才能得到解脫。不見祖師（Bodhidharma）說：『入道不通理，復身還信施』，這是絕對真實的事情，終究不會虛假。各位禪師，光陰寶貴，時不我待。不要等到一口氣嚥下去，才發現自己沒有在佛法修行上積累任何功德，反而要遭受地獄的種種痛苦。不要說我沒有告訴你們。
有僧人問：『萬法歸一，一歸何處？』 禪師說：『黃河九曲十八彎。』 僧人說：『如此說來，那麼從古至今就沒有間斷了。』 禪師說：『可憐那塞外的孤雁，悲鳴著等待春天的到來。』
有僧人問：『如何是第一句？』 禪師說：『雙手下垂超過膝蓋。』 僧人問：『如何是第二句？』 禪師說：『萬里之遙的崖州。』 僧人問：『如何是第三句？』 禪師說：『糞箕和掃帚。』
有僧人問：『在山頂懸崖，也有佛法嗎？』 禪師說：『有。』 僧人問：『如何是山頂懸崖的佛法？』 禪師說：『猴子倒掛在樹上。』
有僧人問：『達磨（Bodhidharma）未來中國時是什麼樣子？』 禪師說：『茫茫流沙，水面寬闊。』 僧人問：『達磨（Bodhidharma）來中國后是什麼樣子？』 禪師說：『熊耳山高聳入雲。』
有俗人問：『什麼是佛？』 禪師說：『穿衣吃飯，量力而行。』 俗人說：『如此說來，那麼我退後三步，雙手合十行禮告退了。』 禪師說：『醉酒之後再添一杯，不如沒有。』
滁州瑯琊慧覺禪師的法嗣
越州姜山方禪師(共七則)
示眾說：『不是說道就能得道，各方都把這當作奇特的事情。寒山（Hanshan）燒火，滿頭都是灰，笑著罵豐干（Fenggan）這個老賊。』
示眾說：『穿過雲層卻不渡水，渡水卻不穿云。乾坤掌握在手中，卻又放開；虛空放任自由，卻又緊抓不放。橫三豎四，時離時合，取長補短，並非沒有。你們各位，飯是米做成的這句話，要說卻很難。』 良久，禪師說：『私事不能用公款來償還。』
有僧人問：『奔流的速度快過刀刃，疾風的速度快過閃電，不知道姜山禪師門下，是否允許借用一下？』 禪師說：『天機不可泄露。』
【English Translation】 English version: Only by repaying him can one attain liberation. Did you not see what the Patriarch (Bodhidharma) said? 'Entering the Path without understanding the principle, returning the body to repay the offerings.' This is a matter of absolute certainty, and it will never be in vain. Esteemed monks, time is precious, and waits for no one. Do not wait until the moment of death to realize that you have not accumulated any merit in your Dharma practice, and instead must endure the various pains of hell. Do not say that I did not warn you.
A monk asked, 'All dharmas return to one, where does the one return?' The Master said, 'The Yellow River has nine bends.' The monk said, 'If that is so, then there is no interruption from ancient times to the present.' The Master said, 'Pitiful is the wild goose in the borderlands, wailing and awaiting the arrival of spring.'
A monk asked, 'What is the first phrase?' The Master said, 'Hands hanging down past the knees.' The monk asked, 'What is the second phrase?' The Master said, 'The distant Yazhou, ten thousand miles away.' The monk asked, 'What is the third phrase?' The Master said, 'A dustpan and a broom.'
A monk asked, 'On the cliffs of the mountain peak, is there also the Buddha-dharma?' The Master said, 'Yes.' The monk asked, 'What is the Buddha-dharma of the mountain peak cliffs?' The Master said, 'A monkey hanging upside down on a tree.'
A monk asked, 'What was it like before Bodhidharma came?' The Master said, 'The flowing sands are vast and the waters wide.' The monk asked, 'What was it like after Bodhidharma came?' The Master said, 'Bear Ear Mountain is tall.'
A layman asked, 'What is Buddha?' The Master said, 'Wearing clothes, eating food, and living according to your means.' The layman said, 'If that is so, then I will step back three paces, put my palms together, and take my leave.' The Master said, 'Adding another cup after being drunk is worse than having none.'
Dharma successor of Zen Master Huijue of Langye Mountain in Chuzhou
Zen Master Fang of Jiangshan Mountain in Yuezhou (Seven in total)
Addressing the assembly, he said, 'It is not that the Path can be attained by speaking of it; all quarters regard this as something extraordinary. Hanshan (Hanshan) burns the fire, his head covered in ashes, laughing and scolding Fenggan (Fenggan), that old thief.'
Addressing the assembly, he said, 'Passing through the clouds but not crossing the water, crossing the water but not passing through the clouds. Holding the universe firmly, yet also releasing it; letting the void roam freely, yet also grasping it tightly. Horizontal and vertical, sometimes separated, sometimes united, taking the long to make up for the short, it is not that there is nothing.' To all of you, 'Rice is made from rice'—this phrase is difficult to say. After a long pause, the Master said, 'Private matters cannot be repaid with public funds.'
A monk asked, 'The speed of the torrent surpasses the blade, the speed of the swift wind surpasses lightning; may I ask if the disciples of Zen Master Jiangshan are allowed to borrow it?' The Master said, 'Heaven's secrets cannot be revealed.'
寒日短夜更長。雲錦帳繡鴛鴦。行人難得見。師云。髑髏裡面氣沖天。僧雲和尚。師云。雞頭鳳尾。云諸方泥里洗。姜山𦘕將來。師云。姜山今日為客。且望阇梨善傳。然雖如是。不得放過。拍繩床一下。
僧問。如何是一塵入正受。師云。蛇銜老鼠尾。云如何是諸塵三昧起。師云。鱉咬釣魚竿。云恁么則東西不辨。南北不分去也。師云。堂前一碗夜明燈。簾外數莖清瘦竹。
僧問。佛未出世時如何。師云。不識酒望子。云出世后如何。師云。釣魚舡上贈三槌。
問。蓮花未出水時如何。師云。穿針嫌眼小。云出水后如何。師云。盡日展愁眉。
云如何是不動尊。師云。單著布杉穿市過。云學人未曉。師云。騎驢踏破洞庭波。
問。透過三級浪。專聽一聲雷。師云。伸手不見掌。云還許學人進向也無。師云。踏地告虛空。云雷門之下。布鼓難鳴。師云。八花毬子上。不用繡紅旗。云三十年後。此話大行。師便打。
蘇州定慧海印信禪師(凡六)
示眾云。摩竭掩室。計較未成。毗耶杜詞。伎倆俱盡。一棒一喝。未稱衲僧。舉拂揚眉。殘羹餿飯。諸仁者。山僧與么說話。為他閑事長無明。且道。不傷物義一句。作么生道。良久云。常愛嶺南深臘里。雪中初綻一枝梅。
【現代漢語翻譯】 現代漢語譯本 寒冷的白天短暫，夜晚更加漫長，雲錦帳上繡著成對的鴛鴦，修行之人難以得見真諦。師父說：『（人的）頭蓋骨裡面，氣息直衝雲天。』僧人問：『和尚您怎麼看？』師父說：『像雞頭鳳尾一樣。』（僧人）說：『各方都在泥里洗滌，姜山也被描繪出來了。』師父說：『姜山今天成了客人，希望你能好好傳達。』雖然是這樣，但也不可放過（任何機會）。』（師父）拍了一下繩床。
僧人問：『如何理解一塵不染進入正受（Samadhi，三昧）？』師父說：『蛇銜著老鼠的尾巴。』（僧人）問：『如何理解諸塵（all phenomena）三昧生起？』師父說：『鱉咬住了釣魚竿。』（僧人）說：『這樣說來，豈不是東西不辨，南北不分了嗎？』師父說：『堂前擺著一碗夜明燈，簾外生長著幾根清瘦的竹子。』
僧人問：『佛（Buddha）未出世時是怎樣的？』師父說：『不認識酒望子（一種酒器）。』（僧人）問：『出世后又是怎樣的？』師父說：『在釣魚船上贈送三槌（一種樂器）。』
（僧人）問：『蓮花（Lotus）未出水時是怎樣的？』師父說：『穿針都嫌針眼小。』（僧人）問：『出水后又是怎樣的？』師父說：『整天愁眉不展。』
（僧人）問：『如何理解不動尊（Acala，明王）？』師父說：『穿著單薄的布衣在市集上走過。』（僧人）說：『學生不明白。』師父說：『騎著驢踏破洞庭湖的波浪。』
（僧人）問：『穿過三級浪，專心聽一聲雷。』師父說：『伸手不見手掌。』（僧人）問：『還允許學生繼續前進嗎？』師父說：『踏地向虛空訴說。』（僧人）說：『在雷門之下，布鼓難以鳴響。』師父說：『在八花毬子上，不用繡紅旗。』（僧人）說：『三十年後，這話會大行其道。』師父便打了他。
蘇州定慧海印信禪師（共六則）
開示大眾說：『摩竭（Makara，摩羯）掩蓋房間，計較尚未完成；毗耶（Vaisali，吠舍離）杜絕言辭，伎倆全部用盡。一棒一喝，還不能算是真正的修行人；舉拂揚眉，只是殘羹剩飯。各位，我這樣說話，是因為無端生出許多無明（Avidya，無明）。那麼，不傷害事物本性的一句話，該怎麼說呢？』（師父）停頓了很久，說：『我常常喜愛嶺南深冬時節，雪中初開的一枝梅花。』
【English Translation】 English version The cold days are short, and the nights are even longer. The brocade curtains are embroidered with mandarin ducks. It is difficult for practitioners to see the truth. The master said, 'Inside the skull, the breath rushes to the sky.' The monk asked, 'What do you think, Master?' The master said, 'Like a chicken's head and a phoenix's tail.' (The monk) said, 'All directions are being washed in the mud, and Jiangshan (a place name) has also been painted.' The master said, 'Jiangshan is a guest today; I hope you can convey it well.' Even so, one should not let go (of any opportunity).' (The master) slapped the rope bed.
The monk asked, 'What is it like when a single speck of dust enters Samadhi (正受)?' The master said, 'A snake biting a rat's tail.' (The monk) asked, 'What is it like when the Samadhi of all phenomena (諸塵) arises?' The master said, 'A turtle biting a fishing rod.' (The monk) said, 'In that case, wouldn't one be unable to distinguish east from west, or north from south?' The master said, 'In front of the hall is a bowl of night-shining lamp, and outside the curtain are a few slender bamboos.'
The monk asked, 'What was it like before the Buddha (佛) appeared in the world?' The master said, 'Not knowing the wine vessel (酒望子).' (The monk) asked, 'What is it like after he appeared in the world?' The master said, 'Giving three mallets (槌) on a fishing boat.'
(The monk) asked, 'What is it like when the lotus (蓮花) has not yet emerged from the water?' The master said, 'Complaining that the eye of the needle is too small when threading it.' (The monk) asked, 'What is it like after it emerges from the water?' The master said, 'Frowning all day long.'
(The monk) asked, 'How to understand Acala (不動尊)?' The master said, 'Walking through the market wearing a single cloth shirt.' (The monk) said, 'The student does not understand.' The master said, 'Riding a donkey and breaking through the waves of Dongting Lake.'
(The monk) asked, 'Passing through three levels of waves, listening intently to a single clap of thunder.' The master said, 'Reaching out and not seeing the palm of your hand.' (The monk) asked, 'Is the student still allowed to move forward?' The master said, 'Stomping on the ground and complaining to the empty sky.' (The monk) said, 'Under the Thunder Gate, it is difficult for a cloth drum to sound.' The master said, 'On the eight-flower ball, there is no need to embroider a red flag.' (The monk) said, 'Thirty years from now, this saying will be very popular.' The master then hit him.
Chan Master Haiyin Xin of Dinghui Temple in Suzhou (six in total)
Instructing the assembly, he said, 'Makara (摩竭) covers the room, calculations are not yet complete; Vaisali (毗耶) cuts off words, all tricks are exhausted. A stick and a shout are not yet worthy of a true practitioner; raising a whisk and raising eyebrows are just leftovers. Everyone, the reason I speak like this is because of the endless arising of ignorance (Avidya). So, how should one say a sentence that does not harm the nature of things?' (The master) paused for a long time and said, 'I often love the plum blossom that blooms for the first time in the snow in the deep winter of Lingnan.'
示眾云。若識般若。即被般若縛。若不識般若。亦被般若縛。識與不識。拈放一邊。如何是般若體。良久云。參堂去。
示眾云。有時一喝。壁立千仞。有時一喝。四棱蹋地。喝一喝云。且道。落在甚麼處。你若辨得。也好與一喝。
師問僧。忠國師無情說法。南方尊宿。如何商量。云諸方皆云。六根互用。師云。無眼耳鼻舌身意。將甚麼互用。僧擬議。師劈脊便棒。
問如何是平常無生句。師云。三腳蝦蟆吞巨鰲。云如何是妙玄無私句。師云。白雲覆青山。云如何是體明無盡句。師云。須彌頂上浪滔天。云三句外。還有向上事也無。師云有。如何是向上事。師云。南嶽天臺。
問。如何是第一句。師云。那吒忿怒。云如何是第二句。師云。衲僧罔措。云如何是第三句。師云。西天此土。
南嶽下第十三世
洪州黃龍慧南禪師法嗣
洪州黃龍祖心禪師(凡十二)
南雄始興鄔氏子。初謁云峰悅禪師。孤硬難入。終不契機。告悅將去。悅云。必往依黃檗南禪師。師依南四年。不大發明。
辭南。再上云峰。會悅謝世。即憩止石霜。
因閱傳燈。至僧問多福。如何是多福一叢竹。福云。一莖兩莖斜。云不會。福云。三莖四莖曲。師於此開悟。徹見二師用
【現代漢語翻譯】 現代漢語譯本 開示大眾說：『如果認識般若（Prajna，智慧），就會被般若束縛；如果不認識般若，也會被般若束縛。認識與不認識，都放到一邊。什麼是般若的本體？』良久，說：『參堂去。』 開示大眾說：『有時一喝，壁立千仞；有時一喝，四棱蹋地。』喝一喝，說：『且說，落在什麼地方？你如果辨別得出，也好給你一喝。』 禪師問僧人：『忠國師（Zhongguo National Teacher）無情說法，南方尊宿（respected monks）如何商量？』僧人說：『各方都說，六根互用。』禪師說：『沒有眼耳鼻舌身意，用什麼互用？』僧人猶豫，禪師劈頭就是一棒。 問：『如何是平常無生句？』禪師說：『三腳蝦蟆吞巨鰲。』問：『如何是妙玄無私句？』禪師說：『白雲覆青山。』問：『如何是體明無盡句？』禪師說：『須彌（Sumeru，山名）頂上浪滔天。』問：『三句外，還有向上事嗎？』禪師說：『有。』問：『如何是向上事？』禪師說：『南嶽（Nanyue，山名）天臺（Tiantai，山名）。』 問：『如何是第一句？』禪師說：『那吒（Nezha，佛教護法神）忿怒。』問：『如何是第二句？』禪師說：『衲僧（monks）罔措。』問：『如何是第三句？』禪師說：『西天（Western Heaven，指印度）此土（this land，指中國）。』 南嶽（Nanyue，山名）下第十三世 洪州（Hongzhou，地名）黃龍慧南禪師（Huanglong Huinan Zen Master）法嗣 洪州（Hongzhou，地名）黃龍祖心禪師（Huanglong Zuxin Zen Master）(凡十二) 南雄（Nanxiong，地名）始興（Shixing，地名）鄔氏之子。最初拜謁云峰悅禪師（Yunfeng Yue Zen Master），因其孤僻剛硬難以進入，始終不能契合機緣。告訴悅禪師將要離開。悅禪師說：『必定要前往依止黃檗南禪師（Huangbo Nan Zen Master）。』禪師依止南禪師四年，沒有大的發明。 辭別南禪師，再次前往云峰。適逢悅禪師去世，便在石霜（Shishuang，地名）停留。 因閱讀《傳燈錄》，看到僧人問多福禪師（Duofu Zen Master）：『如何是多福（Duofu，人名）一叢竹？』多福禪師說：『一莖兩莖斜。』僧人說：『不會。』多福禪師說：『三莖四莖曲。』禪師於此開悟，徹底明白了兩位禪師的用心。
【English Translation】 English version The master addressed the assembly, saying: 'If you recognize Prajna (Prajna, wisdom), you will be bound by Prajna. If you do not recognize Prajna, you will also be bound by Prajna. Put recognition and non-recognition aside. What is the substance of Prajna?' After a long pause, he said, 'Go to the meditation hall.' The master addressed the assembly, saying: 'Sometimes a shout makes a wall stand a thousand fathoms high. Sometimes a shout makes the four corners of the earth collapse.' He shouted once and said, 'Tell me, where does it fall? If you can discern it, it would be good to give you a shout.' The master asked a monk: 'National Teacher Zhongguo's (Zhongguo National Teacher) impersonal Dharma talk, how do the respected monks (respected monks) in the South discuss it?' The monk said, 'All say that the six senses interact.' The master said, 'Without eyes, ears, nose, tongue, body, and mind, what interacts?' The monk hesitated, and the master struck him with a staff. Asked: 'What is the phrase of ordinary non-birth?' The master said, 'A three-legged toad swallows a giant turtle.' Asked: 'What is the phrase of wondrously profound selflessness?' The master said, 'White clouds cover green mountains.' Asked: 'What is the phrase of embodying bright inexhaustibility?' The master said, 'Waves surge on the summit of Mount Sumeru (Sumeru, mountain name).' Asked: 'Beyond these three phrases, is there anything further?' The master said, 'Yes.' Asked: 'What is that further thing?' The master said, 'Nanyue (Nanyue, mountain name) and Tiantai (Tiantai, mountain name).' Asked: 'What is the first phrase?' The master said, 'Nezha's (Nezha, a protective deity in Buddhism) wrath.' Asked: 'What is the second phrase?' The master said, 'Monks (monks) are at a loss.' Asked: 'What is the third phrase?' The master said, 'The Western Heaven (Western Heaven, referring to India) and this land (this land, referring to China).' Thirteenth Generation Below Nanyue (Nanyue, mountain name) Dharma Successor of Zen Master Huanglong Huinan (Huanglong Huinan Zen Master) of Hongzhou (Hongzhou, place name) Zen Master Huanglong Zuxin (Huanglong Zuxin Zen Master) of Hongzhou (Hongzhou, place name) (Total of Twelve) A son of the Wu family of Shixing (Shixing, place name) in Nanxiong (Nanxiong, place name). He initially visited Zen Master Yunfeng Yue (Yunfeng Yue Zen Master), but due to his solitary and rigid nature, he found it difficult to enter and never resonated with the opportunity. He told Zen Master Yue that he was leaving. Zen Master Yue said, 'You must go and rely on Zen Master Huangbo Nan (Huangbo Nan Zen Master).' The master relied on Zen Master Nan for four years without any great enlightenment. He bid farewell to Zen Master Nan and went to Yunfeng again. It happened that Zen Master Yue had passed away, so he stayed at Shishuang (Shishuang, place name). While reading the 'Transmission of the Lamp,' he came across a monk asking Zen Master Duofu (Duofu Zen Master): 'What is Duofu's (Duofu, person's name) clump of bamboo?' Zen Master Duofu said, 'One stalk, two stalks slant.' The monk said, 'I don't understand.' Zen Master Duofu said, 'Three stalks, four stalks curve.' The master was enlightened by this and thoroughly understood the intention of the two masters.
處。徑回黃檗。方展坐具。南云。子已入吾室矣。師踴躍云。大事本來如是。和尚何得教人看話。百計搜尋。南云。若不教你如此究尋。到無心處。自見自肯。即吾埋沒汝也。
示眾云。知幻即離。不作方便。離幻即覺。亦無漸次。釋迦老子。千門萬戶。一時擊開。靈利漢。才聞舉著。撩起便行。更若踟躕。君往西秦。我之東魯。
示眾云。有句無句。如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢。這裡著得隻眼。便見七縱八橫。乃舉拂子云。太陽溢目。萬里不掛片云。若是覆盆之下。又爭怪得老僧。
示眾。把拂子。擊繩床云。一塵才起。大地全收。諸人耳在一聲中。一聲遍在諸人耳。若是摩霄俊鶻。便合乘時。止濼困魚。徒勞激浪。
示眾云。不與萬法為侶。即是無諍三昧。便恁么去。爭奈弦急則聲促。若能向紫羅帳里撒真珠。未必善因而招惡果。
示眾云。礙處非墻壁。通處沒虛空。若能如是會。心色本來同。豎起拂子云。拂子是色。那個是心。靈利漢。才聞舉著。隔墻見角。早知是牛。若更擬議思量。白雲千里萬里。
示眾云。若也單明自己。不悟目前。此人有眼無足。若悟目前。不明自己。此人有足無眼。據此二人。十二時中。常
【現代漢語翻譯】 現代漢語譯本： 到達黃檗山後，他直接回到黃檗禪師處。方丈剛展開坐具，南云禪師便說：『你已經進入我的房間了。』 禪師高興地說：『原來大事本來就是這樣。和尚為什麼還要教人看話頭，用盡方法去搜尋呢？』 南云禪師說：『如果不教你這樣窮究搜尋，到達無心之處，自己見到自己肯定，那就是我埋沒了你。』 示眾說：『知道幻象即是離開，不要再用任何方法。離開幻象就是覺悟，也沒有什麼漸進的次第。釋迦老子，千門萬戶，一時全部打開。靈敏的人，才聽到提起，就立刻行動。如果再猶豫不決，你就去西秦，我到東魯。』 示眾說：『有句無句，就像藤蔓依附樹木。且任憑各方點頭認可。等到樹倒藤枯，上面沒有沖天的計劃，下面沒有入地的謀略。靈敏的人，在這裡能睜開一隻眼，就能看到七縱八橫的局面。』於是舉起拂塵說：『太陽光芒四射，萬里晴空沒有一片雲彩。如果是在覆盆之下，又怎麼能怪老僧呢？』 示眾。拿起拂塵，敲擊繩床說：『一塵才剛升起，整個大地都被收攝。各位的耳朵都在一聲之中，一聲遍佈在各位的耳朵里。如果是摩霄的俊鷹，就應該趁勢而起。困在水洼里的魚，徒勞地激起浪花。』 示眾說：『不與萬法為伴侶，就是無諍三昧（Samadhi of Non-Contention）。就這樣去做，無奈弦拉得太緊，聲音就會短促。如果能像在紫羅帳里撒珍珠，未必善因而招致惡果。』 示眾說：『障礙之處不是墻壁，通達之處沒有虛空。如果能這樣理解，心和色（form）本來就是相同的。』豎起拂塵說：『拂塵是色，哪個是心？靈敏的人，才聽到提起，隔著墻壁就看到了牛角，早就知道是牛。如果再猶豫思量，白雲就相隔千里萬里。』 示眾說：『如果只是明白自己，不領悟眼前的事物，這個人就是有眼無足。如果領悟眼前的事物，不明白自己，這個人就是有足無眼。根據這兩個人，十二時中，常常…』
【English Translation】 English version: Arriving at Huangbo (Mount Huangbo), he went straight back to Huangbo (Huangbo Xiyun)'s place. As the master was unfolding his sitting cloth, Nanyun (Huangbo Xiyun) said, 'You have already entered my room.' The master (Linji Yixuan) joyfully said, 'So the great matter is originally like this. Why does the venerable monk still teach people to contemplate sayings (kanhua), searching in every possible way?' Nanyun (Huangbo Xiyun) said, 'If I didn't teach you to investigate and search like this, reaching a state of no-mind, seeing and affirming yourself, then I would be burying you.' Addressing the assembly, he said, 'Knowing illusion is to depart from it, without resorting to expedients. Departing from illusion is awakening, and there is no gradual progression. Old Shakyamuni (Shakyamuni Buddha), with a single strike, opened all the thousands of doors and myriad households. A sharp-witted person, upon hearing it mentioned, immediately acts. If you hesitate any further, you go to Western Qin, and I will go to Eastern Lu.' Addressing the assembly, he said, 'With or without a phrase, it's like a vine clinging to a tree. Let all quarters nod in agreement. But when the tree falls and the vine withers, there is no plan to reach the sky above, nor any scheme to enter the earth below. A sharp-witted person, opening a single eye here, sees the seven vertical and eight horizontal paths.' Then he raised his whisk and said, 'The sun overflows the eyes, ten thousand miles without a single cloud. If under an overturned bowl, how can you blame the old monk?' Addressing the assembly, he picked up the whisk and struck the rope bed, saying, 'As soon as a speck of dust arises, the entire earth is gathered in. Everyone's ears are within a single sound, and a single sound pervades everyone's ears. If you are a swift falcon soaring to the clouds, you should seize the moment. A fish trapped in a puddle labors in vain to stir up waves.' Addressing the assembly, he said, 'Not associating with the myriad dharmas (all phenomena) is the Samadhi of Non-Contention (Wu Zheng Sanmei). If you go about it like this, it's like a string pulled too tight, the sound will be short. If one can scatter pearls in a purple silk tent, it is not necessarily that good causes will lead to bad results.' Addressing the assembly, he said, 'The obstruction is not the wall, and the passage is not empty space. If you can understand it this way, mind and form (se) are originally the same.' Raising the whisk, he said, 'The whisk is form, what is mind? A sharp-witted person, upon hearing it mentioned, sees the horn through the wall, and knows it is a cow. If you further deliberate and ponder, white clouds will be thousands and thousands of miles away.' Addressing the assembly, he said, 'If one only understands oneself, without realizing what is before one's eyes, this person has eyes but no feet. If one realizes what is before one's eyes, without understanding oneself, this person has feet but no eyes. According to these two people, throughout the twelve periods of the day, they are constantly...'
有一物。蘊在胸中。物既在胸。不安之相。常在目前。既在目前。觸途成滯。且作么生。得平穩去。祖不云乎。執之失度。必入邪路。放之自然。體無去住。
示眾云。愚人除境不忘心。智者忘心不除境。不知心境本如如。觸目遇緣無障礙。舉拂子云。看看。拂子走過西天。卻來新羅國里。知我者。謂我拖泥帶水。不知我者。贏得一場怪誕。
示眾云。良工未出。玉石不分。巧冶無人。金沙混雜。還有無師自悟底漢么。出來辨別看。乃舉拂子云。且道。是金是沙。良久云。見之不取。思之千里。
示眾云。敲空作響。誰是知音。擊木無聲。徒勞側耳。不是目前法。莫生種種心。起滅不相知。箇中無背面。像王行處。狐兔絕蹤。水月現時。風雲自異。到這裡。乾坤收不得。宇宙不知名。千聖立下風。誰敢當頭道。諸仁者。應是從前活計。所作施為。會與不會。一時掃卻。不如䇿杖歸山去。長嘯一聲煙霧深。
示眾云。玄道者。不可以設功得。聖智者。不可以有心知。真諦者。不可以存我會。至功者。不可以營事為。古人一期。應病與藥。則不可。若是大丈夫漢。出則經濟天下。不出則卷而懷之。你若一向聲和響順。我則排斥諸方。你若示現酒肆淫坊。我則孤峰獨宿。且道。甚處是黃龍為人眼。
{ "translations": [ "現代漢語譯本：有一樣東西，蘊藏在心中。這東西既然在心中，不安的狀態就常常出現在眼前。既然出現在眼前，所接觸的一切都成為阻礙。那麼，怎樣才能得到平靜安穩呢？祖師不是說過嗎？執著它就會失去尺度，必定會進入邪路；放任它自然，它的本體就沒有來去住留。", "", "開示大眾說：愚笨的人去除外境卻不能忘記內心，聰明的人忘記內心卻不去除外境。不知道心和境本來就是如如不動。接觸事物遇到因緣，就沒有障礙。拿起拂塵說：看看，拂塵走過西天，卻來到新羅國里。瞭解我的人，說我拖泥帶水；不瞭解我的人，只贏得一場怪誕。", "", "開示大眾說：好的工匠沒有出現，玉石就不能分辨；精巧的冶煉者沒有出現，金子和沙子就混雜在一起。有沒有無師自通的人呢？出來辨別看看。於是舉起拂塵說：那麼，這是金子還是沙子？良久才說：看見了卻不拿取，思量它就相隔千里。", "", "開示大眾說：敲擊天空發出聲響，誰是知音？敲擊木頭沒有聲音，白白地側耳傾聽。不是眼前之法，不要生出種種妄心。生起和滅去互不相知，其中沒有正面和背面。像王行走的地方，狐貍和兔子就絕跡。水中的月亮顯現時，風和云自然不同。到了這裡，天地都容納不下，宇宙也無法命名。千聖都退避三舍，誰敢當頭直說？各位仁者，應該是從前的生活，所作所為，會與不會，一時全部掃除。不如拄著枴杖回山去，長嘯一聲，煙霧深沉。", "", "開示大眾說：玄妙的道，不可以靠設法用功得到；聖人的智慧，不可以靠有心去了解；真正的真諦，不可以存有『我』的知見；最高的功用，不可以靠經營事務來完成。古人一時，應病給藥，那是不可以的。如果是大丈夫，出來就能治理天下，不出來就收斂起來藏在心中。你如果一味地隨聲附和，我就要排斥各方。你如果示現於酒館妓院，我就要獨自住在孤峰上。那麼，哪裡是黃龍為人著想的眼睛呢？" ], "english_translations": [ "English version: There is a thing, contained within the breast. Since this thing is within the breast, a state of unease constantly appears before the eyes. Since it appears before the eyes, everything encountered becomes an obstruction. So, how can one attain peace and stability? Did the Patriarch not say? 'Grasping it, one loses measure and inevitably enters a deviant path; releasing it to nature, its essence has no coming, going, or abiding.'", "", "Instructing the assembly, he said: 'Fools remove the environment but do not forget the mind; the wise forget the mind but do not remove the environment. They do not know that mind and environment are fundamentally suchness. Encountering circumstances and meeting conditions, there are no obstacles.' Raising the whisk, he said: 'Look, the whisk has traveled across the Western Heaven, yet it has come to the land of Silla. Those who know me say I am mired in mud and water; those who do not know me gain only a bizarre reputation.'", "", "Instructing the assembly, he said: 'Before a skilled craftsman appears, jade and stone cannot be distinguished; without a skillful smelter, gold and sand are mixed together. Is there anyone who understands on their own without a teacher? Come out and discern.' Then he raised the whisk and said: 'Tell me, is this gold or sand?' After a long pause, he said: 'Seeing it but not taking it, thinking of it is a thousand miles away.'", "", "Instructing the assembly, he said: 'Striking the void to make a sound, who is the one who understands the music? Striking wood without sound is a waste of listening. If it is not the present dharma, do not give rise to various thoughts. Arising and ceasing without knowing each other, there is no front or back within. Where the elephant king walks, the fox and rabbit disappear. When the moon in the water appears, the wind and clouds naturally differ. Arriving here, heaven and earth cannot contain it, the universe does not know its name. The thousand sages step back, who dares to speak directly? All of you, you should sweep away all your previous activities, whether you understand them or not. It is better to return to the mountains with a staff, letting out a long cry into the deep mist.'", "", "Instructing the assembly, he said: 'The mysterious Dao cannot be attained by contrived effort; the wisdom of a sage cannot be known with a deliberate mind; true truth cannot be held with the view of \'I\'; supreme function cannot be accomplished by managing affairs. The ancients, at one time, gave medicine according to the illness, which is not permissible. If you are a great person, when you come forth, you can govern the world; when you do not come forth, you can roll it up and keep it in your heart. If you always echo and follow, I will reject all sides. If you appear in taverns and brothels, I will dwell alone on a solitary peak. Tell me, where is Huanglong's eye for the sake of others?'" ] }
夏倚公。與師劇談肇論。論會萬物為自己。情與無情共一體。時有狗子。臥香卓下。師拈壓尺擊狗。又擊香卓云。狗子有情即去。香卓無情自住。情與無情。如何得成一體。公不能加答。師云。才入思惟。便成剩法。何曾會萬物。為自己哉。
洪州寶峰真凈克文禪師(凡十八)
陜府鄭氏子。
坐夏大溈。聞僧舉雲門話。云。佛法如水中月。是否。門云。清波無透路。師豁然契悟。
遂造積翠。見南禪師。南問。甚處來。師云。大溈來。南云。恰值老僧不在。師云。甚麼處去。南云。天臺普請。南嶽遊山。師云。恁么則學人得自在去也。南云。腳下鞋。甚處得來。師云。廬山七百五十文唱來。南云。何曾得自在。師指鞋云。何嘗不自在。南駭之。
師開堂日。上首白槌云。法筵龍象眾。當觀第一義。師召大眾云。當須自觀。若此觀者。名為正觀。若他觀者。名為邪觀。邪正未分。有疑請問。
僧問列祖升堂。賢侯堅請。向上宗乘。愿聞舉唱。師云。六六三十六。進云。常憶江南三月里。鷓鴣啼處百花香。師云。好個訊息。進云。今日郎中承此問。退身三拜謝師恩。師云深。
師乃云。問話且止。只知問佛問法。殊不知佛法來處。且道。從甚麼處來。乃垂下一足云
【現代漢語翻譯】 現代漢語譯本 夏倚公與克文禪師深入探討《肇論》。克文禪師的觀點是萬物皆為自身所顯現，有情眾生與無情之物本為一體。當時有一隻狗臥在香案下，克文禪師拿起鎮紙敲擊狗，又敲擊香案，說道：『狗子有情便會離去，香案無情自然安住。有情與無情，如何能成為一體呢？』夏倚公無法回答。克文禪師說：『才一落入思惟，便成了多餘的法。又何曾領會萬物皆為自身所顯現呢？』
洪州寶峰真凈克文禪師（共十八位）
陜府鄭氏之子。
在溈山坐禪期間，聽到僧人提起雲門文偃禪師的話，說：『佛法如水中月。』是否如此？雲門禪師回答：『清波無透路。』克文禪師豁然開悟。
於是前往積翠，拜見南禪師。南禪師問：『從哪裡來？』克文禪師說：『從大溈山來。』南禪師說：『恰好老僧不在。』克文禪師問：『去了哪裡？』南禪師說：『去天臺山幫忙普請，去南嶽遊山。』克文禪師說：『如此說來，學人可以自在離去了。』南禪師說：『腳下的鞋，從哪裡得來？』克文禪師說：『在廬山花了七百五十文買來的。』南禪師說：『何曾得到自在？』克文禪師指著鞋說：『何嘗不自在？』南禪師對此感到驚訝。
克文禪師開堂說法之日，上首僧人敲擊法槌說：『法筵龍象眾，當觀第一義。』克文禪師對大眾說：『應當自己觀照。如此觀照，名為正觀。若向外尋求觀照，名為邪觀。邪正未分明，有疑問請提問。』
有僧人問道：『歷代祖師升座說法，賢侯懇切邀請，向上宗乘的奧義，愿聞禪師開示。』克文禪師說：『六六三十六。』僧人進一步說：『常憶江南三月里，鷓鴣啼處百花香。』克文禪師說：『好訊息。』僧人進一步說：『今日郎中承此問，退身三拜謝師恩。』克文禪師說：『深。』
克文禪師於是說：『提問暫且停止。你們只知道問佛問法，卻不知道佛法從何而來。』且說，從什麼地方來？於是垂下一隻腳說。
【English Translation】 English version Xia Yigong deeply discussed the Zhaolun (Treatise on the Chao) with Zen Master Kewen. Zen Master Kewen's view was that all things are manifested by oneself, and sentient beings and inanimate objects are originally one. At that time, there was a dog lying under the incense table. Zen Master Kewen picked up a paperweight and struck the dog, and then struck the incense table, saying: 'The dog has sentience and will leave, the incense table is insentient and will stay. How can sentience and insentience become one?' Xia Yigong could not answer. Zen Master Kewen said: 'As soon as you fall into thinking, it becomes superfluous dharma. How have you ever understood that all things are manifested by oneself?'
Zen Master Zhenjing Kewen of Baofeng, Hongzhou (Total of eighteen)
The son of Zheng of Shaanxi Prefecture.
During the summer retreat at Dayu, he heard a monk mention the words of Zen Master Yunmen Wenyan, saying: 'The Buddha-dharma is like the moon in the water.' Is that so? Zen Master Yunmen replied: 'Clear waves have no way through.' Zen Master Kewen suddenly had an awakening.
So he went to Jicui to see Zen Master Nan. Zen Master Nan asked: 'Where do you come from?' Zen Master Kewen said: 'From Dayu Mountain.' Zen Master Nan said: 'It just so happens that the old monk is not here.' Zen Master Kewen asked: 'Where did you go?' Zen Master Nan said: 'To Tiantai Mountain to help with puqing (general labor), to Nanyue to travel the mountains.' Zen Master Kewen said: 'In that case, this student can leave freely.' Zen Master Nan said: 'Where did you get the shoes on your feet?' Zen Master Kewen said: 'I bought them in Lushan for seven hundred and fifty wen (currency unit).' Zen Master Nan said: 'Have you ever obtained freedom?' Zen Master Kewen pointed to his shoes and said: 'How have I not been free?' Zen Master Nan was surprised by this.
On the day Zen Master Kewen opened the Dharma hall, the head monk struck the gavel and said: 'The dragon and elephant assembly of the Dharma gathering should contemplate the first principle.' Zen Master Kewen said to the assembly: 'You should contemplate for yourselves. Such contemplation is called right contemplation. If you seek contemplation externally, it is called wrong contemplation. If right and wrong are not clear, please ask questions.'
A monk asked: 'Successive patriarchs ascended the hall to preach the Dharma, and the virtuous Marquis earnestly invited them. I wish to hear the Zen Master expound on the mysteries of the upward lineage.' Zen Master Kewen said: 'Six six thirty-six.' The monk further said: 'I often remember the third month in Jiangnan, where the partridges sing and the flowers are fragrant.' Zen Master Kewen said: 'Good news.' The monk further said: 'Today, langzhong (gentleman) receives this question, retreats and bows three times to thank the teacher's kindness.' Zen Master Kewen said: 'Deep.'
Zen Master Kewen then said: 'Stop asking questions for now. You only know to ask about the Buddha and the Dharma, but you do not know where the Buddha-dharma comes from.' Tell me, where does it come from? Then he lowered one foot and said.
。昔日黃龍。親行此令。十方諸佛。無敢違者。諸代祖師。一切聖賢。無敢越者。無量法門。一切妙義。天下老和尚舌頭。始終一印。無敢異者。無異即且止。印在甚麼處。還見么。若見。非僧非俗。無黨無偏。一一分付。若也不見。而我自收。遂收足。喝一喝云。兵隨印轉。將逐符行。佛手驢腳生緣老。好痛與三十棒。如今會中。莫有不甘者么。若有。不妨奇特。若無。新長老。謾你諸人去也。故我大覺世尊。昔日于摩竭陀國。十二月八日。明星現時。豁然悟道。大地有情。一時成佛。今有釋子沙門克文。于東震旦國。筠陽城中。六月十三日。赫日現時。又悟個甚麼。以拂子。劃一畫云。我不敢輕於汝等。汝等皆當作佛。
上堂。僧問。如何是佛。師呵呵大笑。進云。何笑之有。師云。我笑你隨語生解。云偶然失利。師喝云。不得禮拜。僧便歸眾。師復云。隨語生解。
師乃云。還更有問話者么。良久云。三十年弄馬騎。卻被驢撲。撫膝云。直得須彌岌嶪。海水騰波。三十三天。一時退位。十八地獄。盡乃停酸。見么。若這裡見得。釋迦拱手。彌勒攢眉。文殊普賢。與伊作侍者。若也不見。看我七縱八橫。且向葛藤里薦取。阿呵呵。諸高德且道。我笑個甚麼。噫。我笑昔日雲門臨濟。德山巖頭。螢火之
【現代漢語翻譯】 現代漢語譯本： 昔日黃龍慧南禪師親自執行這個命令，十方諸佛，沒有誰敢違背；歷代祖師，一切聖賢，沒有誰敢超越。無量的法門，一切精妙的義理，天下老和尚的舌頭，始終如一，沒有誰敢有異議。沒有異議就暫且停止，印證在哪裡？還看見了嗎？如果看見了，就既非僧也非俗，無黨無偏，一一分付給你。如果沒看見，就由我自己收回。於是收回足，喝一聲說：『兵隨印轉，將逐符行。』佛手驢腳，因緣老了，好好地痛打三十棒！如今會中，莫非有不甘心的嗎？如果有，不妨說出來，這很奇特。如果沒有，新長老就欺騙了你們。所以我們偉大的覺悟者世尊，昔日在摩揭陀國，十二月八日，明星出現的時候，豁然悟道，大地有情眾生，一時都成了佛。如今有釋迦牟尼的弟子沙門克文，在東震旦國，筠陽城中，六月十三日，烈日當空的時候，又悟到了什麼？用拂子劃一下說：『我不敢輕視你們，你們都應當成佛。』
上堂。有僧人問：『什麼是佛？』黃龍禪師呵呵大笑。僧人追問：『有什麼好笑的？』黃龍禪師說：『我笑你隨語言文字而生出理解。』僧人說：『偶然失利。』黃龍禪師喝道：『不得禮拜！』僧人便回到大眾中。黃龍禪師又說：『隨語生解。』
黃龍禪師於是說：『還有要問話的人嗎？』停頓了很久說：『三十年弄馬騎，卻被驢撲。』拍著膝蓋說：『直使得須彌山搖搖欲墜，海水翻騰起波浪，三十三天，一時退位，十八地獄，全都停止了酸楚。』看見了嗎？如果在這裡看得透徹，釋迦牟尼佛會拱手，彌勒菩薩會皺眉，文殊菩薩普賢菩薩，會給他們做侍者。如果看不透徹，看我七縱八橫，且向葛藤里去領會。阿呵呵。各位高德，你們說，我笑什麼？噫！我笑昔日的雲門文偃禪師、臨濟義玄禪師、德山宣鑒禪師、巖頭全豁禪師，像螢火蟲的光芒一樣。
【English Translation】 English version: In the past, Huanglong Huinan (黃龍慧南, a Chan master) personally executed this order. No Buddhas in the ten directions dared to disobey; no ancestral masters and sages of all generations dared to transgress. The immeasurable Dharma gates, all the subtle meanings, the tongues of all the old monks in the world, are consistent from beginning to end, and no one dares to disagree. If there is no disagreement, then stop for now. Where is the seal? Have you seen it? If you have seen it, then you are neither monk nor layman, without partisanship or bias, and I will entrust it to you one by one. If you have not seen it, then I will take it back myself.' Then he retracted his foot, shouted, 'The army moves with the seal, the general follows the talisman.' The Buddha's hand and the donkey's foot, the karmic conditions are old, give them a good beating of thirty blows! Now in this assembly, is there anyone who is unwilling? If there is, it doesn't matter if you speak up, it's very peculiar. If not, the new elder has deceived you all. Therefore, our great enlightened World Honored One, in the past in the country of Magadha (摩竭陀國, an ancient kingdom in India), on the eighth day of the twelfth month, when the morning star appeared, suddenly attained enlightenment, and all sentient beings on the earth became Buddhas at once. Now there is the Shakya (釋迦, referring to Shakyamuni Buddha) disciple, the Shramana (沙門, a wandering ascetic) Kewen (克文, a monk's name), in the country of Dongzhendan (東震旦國, ancient name for China), in the city of Junyang (筠陽城, a city in China), on the thirteenth day of the sixth month, when the scorching sun appeared, what did he realize again?' He drew a line with the whisk and said, 'I dare not despise you, you should all become Buddhas.'
Ascending the hall, a monk asked, 'What is Buddha?' The master laughed heartily. The monk pressed on, 'What is there to laugh about?' The master said, 'I laugh at you for generating understanding based on words.' The monk said, 'Accidentally lost.' The master shouted, 'No bowing!' The monk then returned to the assembly. The master said again, 'Generating understanding based on words.'
The master then said, 'Is there anyone else who wants to ask a question?' After a long pause, he said, 'For thirty years I played with horses, but I was knocked down by a donkey.' Patting his knee, he said, 'It makes Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology) totter, the sea surge with waves, the Thirty-three Heavens (三十三天, a heaven in Buddhist cosmology) retreat at once, and the eighteen hells (十八地獄, the lowest realms of existence) all stop their suffering.' Have you seen it? If you see through it here, Shakyamuni Buddha will clasp his hands, Maitreya Bodhisattva (彌勒菩薩, the future Buddha) will frown, and Manjushri Bodhisattva (文殊菩薩, the Bodhisattva of wisdom) and Samantabhadra Bodhisattva (普賢菩薩, the Bodhisattva of practice) will serve them as attendants. If you don't see through it, watch me go seven times horizontally and eight times vertically, and try to understand it in the thicket of vines. Aha ha! Virtuous ones, tell me, what am I laughing at? Alas! I laugh at the Yunmen Wenyan (雲門文偃, a Chan master), Linji Yixuan (臨濟義玄, a Chan master), Deshan Xuanjian (德山宣鑒, a Chan master), and Yantou Quanhuo (巖頭全豁, a Chan master) of the past, like the light of fireflies.
光。蚊蚋之解。一人道。我呵佛罵祖。一人道。我得末後句。一人道。黃檗佛法無多子。一人道。大覺世尊。初生下時。一手指天。一手指地云。天上天下。唯我獨尊。我當時若見。一棒打殺。與狗子吃。似這一隊掠虛漢。總只一期無佛處稱尊。若是如今。一時喚來。與伊生按過。自余之輩。放過即不可。豈不聞。僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭。在甚麼處。乾峰以拄杖。劃一劃云。在這裡。只如乾峰。恁么道。曾夢見也未。若是老僧。即不然。十方薄伽梵。一路涅槃門。未審路頭。在甚麼處。劈脊便棒。卻問他。路頭在甚麼處。待伊擬開口。熱喝出去。更有云門折腳老比丘。不分緇素。不辨邪正。拈扇子云。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚。打一棒。雨似盆傾。似這般和泥合水漢。糞掃推頭。埋卻十個五個。有甚麼過。阿呵呵。樂不樂。足不足。如今幸對山青水綠。年來是事一時休。信任身心懶拘束。大眾休瞌睡。
示眾云。天地與我同根。萬物與我一體。腳頭腳底。橫三豎四。北俱盧州火發。燒著帝釋眉毛。東海龍王。忍痛不禁。轟一個霹靂。直得傾湫倒岳。云暗長空。十字街頭瘳鬍子。醉中驚覺。起來撫掌呵呵大笑云。筠陽城中。近來少賊。驀拈拄杖云。賊賊。
【現代漢語翻譯】 現代漢語譯本 光。如同蚊蚋的理解一樣。 一人說：『我呵斥佛，謾罵祖師。』一人說：『我得到了末後一句。』一人說：『黃檗（Huangbo）佛法沒什麼了不起的。』一人說：『大覺世尊（Dajue Shizun），剛出生時，一手指天，一手指地，說：『天上天下，唯我獨尊。』我當時如果見到，一棒打死，給狗吃。』像這一群虛張聲勢的人，總是在沒有佛的地方稱尊。如果現在，一時把他們叫來，給他們一個個按倒在地。其餘的人，放過也不可以。難道沒聽說過，僧人問乾峰（Qianfeng）：『十方薄伽梵（Shi Fang Bhagavan，十方諸佛），一路涅槃門（Niepan Men，通往涅槃的道路）。請問路頭，在什麼地方？』乾峰用拄杖，劃了一下，說：『在這裡。』就像乾峰這樣說，他曾經夢見過嗎？如果是老僧我，就不是這樣。『十方薄伽梵，一路涅槃門。請問路頭，在什麼地方？』劈頭就是一棒。然後問他，路頭在什麼地方。等他剛要開口，就大喝一聲趕出去。 更有云門（Yunmen）這個折腳老比丘，不分僧俗，不辨邪正。拿起扇子說：『扇子𨁝跳，上三十三天（Sanshisan Tian，佛教的三十三天），撞著帝釋（Dishi，帝釋天）的鼻孔。東海鯉魚，打一棒，雨像盆倒一樣。』像這種和泥合水的傢伙，用糞掃堆埋起來，埋掉十個八個，有什麼過錯？阿呵呵。快樂不快樂？足夠不足夠？如今幸好面對山青水綠，多年來的事情一時都停止。信任身心，懶得拘束。各位不要打瞌睡。 開示大眾說：『天地與我同根，萬物與我一體。』腳頭腳底，橫三豎四。北俱盧州（Beiju Luzhou，四大部洲之一）失火，燒著帝釋的眉毛。東海龍王（Donghai Longwang），忍痛不禁，轟一個霹靂，直接震得傾湫倒岳，云暗長空。十字街頭的瘳鬍子，醉中驚醒，起來拍手呵呵大笑說：『筠陽（Junyang）城中，近來很少盜賊。』隨即拿起拄杖說：『賊賊。』
【English Translation】 English version Light. Like the understanding of gnats. One person says, 'I scold the Buddha and curse the Patriarchs.' Another says, 'I have attained the final phrase.' Another says, 'Huangbo's (Huangbo) Buddhism is nothing much.' Another says, 'When the Great Awakened World Honored One (Dajue Shizun) was first born, he pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.' If I had seen him then, I would have struck him dead with a staff and fed him to the dogs.' This group of bluffers only claim to be honored where there is no Buddha. If it were now, I would summon them all at once and press them to the ground one by one. As for the rest, it is not permissible to let them go. Haven't you heard the monk ask Qianfeng (Qianfeng), 'The Ten Directions of the Blessed Ones (Shi Fang Bhagavan, Buddhas of the ten directions), one path to Nirvana (Niepan Men, the path to Nirvana). May I ask where the beginning of the path is?' Qianfeng drew a line with his staff and said, 'It is here.' Just like Qianfeng said, has he ever dreamed of it? If it were this old monk, it would not be like that. 'The Ten Directions of the Blessed Ones, one path to Nirvana. May I ask where the beginning of the path is?' I would strike him with a staff right away. Then ask him, where is the beginning of the path. Waiting for him to open his mouth, I would shout and drive him out. Moreover, there is Yunmen (Yunmen), that old crippled monk, who does not distinguish between clergy and laity, nor discern between right and wrong. He picks up a fan and says, 'The fan leaps up to the Thirty-three Heavens (Sanshisan Tian, the Buddhist Thirty-three Heavens), bumping into the nostrils of Dishi (Dishi, Indra). The carp of the Eastern Sea, strike it with a staff, and the rain pours like a tipped bucket.' What fault is there in burying ten or five of these mud-mixing fellows with a pile of dung? Aha ha ha. Happy or not? Enough or not? Now, fortunately, facing the green mountains and clear waters, the affairs of many years have stopped all at once. Trusting the mind and body, too lazy to be restrained. Everyone, don't doze off. Instructing the assembly, he said, 'Heaven and earth share the same root with me, and all things are one body with me.' The top of the foot and the bottom of the foot, horizontal three and vertical four. If Beiju Luzhou (Beiju Luzhou, one of the four major continents) catches fire, it will burn the eyebrows of Dishi. The Dragon King of the Eastern Sea (Donghai Longwang), unable to bear the pain, lets out a thunderclap, directly shaking the Qiu and overturning the mountains, the clouds darken the long sky. The doctor at the crossroads, startled awake in his drunkenness, gets up, claps his hands, and laughs loudly, saying, 'In Junyang (Junyang) City, there have been few thieves lately.' Then he picks up his staff and says, 'Thief, thief.'
示眾云。佛法不須人情。諸方長老。大開口了道。我會禪會道。且道。伊會也未。無端向屎坑裡坐。瞞神諕鬼。似遮般底。打殺百千萬個。與狗子吃。有甚麼過。又有一般禪和子。大開著眼。被伊狐媚。殊不自知。驀頭著屎澆。亦不厭惡。大眾。彼此丈夫。爭受與么。自己合作么生。
示眾云。獅子不食彫殘。快鷹不打死兔。放出臨濟大龍。抽卻雲門一顧。遂拈起拄杖云。雲行雨施。三草二木。
示眾云。洞山門下。要行便行。要坐便坐。缽盂里屙屎。凈瓶里吐唾。執法修行。如牛拽磨。
示眾云。洞山門下。有時和泥合水。有時壁立千仞。你諸方。擬向和泥合水處。見洞山。洞山且不在和泥合水處。擬向壁立千仞處。見洞山。洞山且不在壁仞千仞處。擬向一切處。見洞山。洞山且不在一切處。你擬不要見洞山。鼻索又在洞山手裡。擬瞌睡。也把鼻索一掣。只見眼孔定動。又不相識。也不要你識洞山。但識得自己也得。
示眾云。汾陽莫妄想。俱胝豎指頭。古今佛法事。到此一時休。休休。卻憶趙州勘婆子。不風流處也風流。拈拄杖云。為眾竭力。
示眾云。佛法兩字。直是難得人。有底不信自已佛事。唯憑少許。古人影響。相似般若。所知境界。定相法門。動即背覺合塵。黏將去脫
【現代漢語翻譯】 現代漢語譯本：
開示大眾說：『佛法不需要講人情。各處的長老們，張口就說道：我會禪，我會道。』且說，他們真的會了嗎？無端地坐在糞坑裡，欺騙神靈，恐嚇鬼怪。像這種人，打殺百千萬個，給狗吃，有什麼過錯？又有一些禪和子，睜大了眼睛，被他們迷惑，自己卻不知道。劈頭蓋臉地被潑上糞便，也不厭惡。各位，大家都是大丈夫，怎能忍受這樣？自己該如何是好？ 開示大眾說：『獅子不吃腐爛的食物，快鷹不抓死兔子。』放出臨濟（Linji，禪宗大師）的大龍，抽掉雲門（Yunmen，禪宗大師）的一顧。』於是拿起拄杖說：『雲行雨施，滋養三草二木。』 開示大眾說：『洞山（Dongshan，禪宗大師）門下，要走就走，要坐就坐。在缽盂里拉屎，在凈瓶里吐唾沫。』執著於法，刻意修行，就像牛拉磨一樣，毫無意義。 開示大眾說：『洞山（Dongshan，禪宗大師）門下，有時和泥合水，有時壁立千仞。』你們這些方家，想在和泥合水處見到洞山，洞山卻不在和泥合水處。想在壁立千仞處見到洞山，洞山卻不在壁立千仞處。想在一切處見到洞山，洞山卻不在一切處。你們想不要見到洞山，鼻索又在洞山手裡。想打瞌睡，也被洞山一把抓住鼻索。只見眼孔轉動，卻又不相識。也不要你們認識洞山，只要認識自己就可以了。 開示大眾說：『汾陽（Fenyang，禪宗大師）不要妄想，俱胝（Juzhi，禪宗大師）豎起指頭。』古今佛法之事，到此一時休。休休，卻又想起趙州（Zhaozhou，禪宗大師）勘驗老婆子，不風流處也風流。』拿起拄杖說：『為大眾竭盡全力。』 開示大眾說：『佛法兩字，真是難得人。』有些人不相信自己的佛性，只憑借少許古人的影響，相似於般若（Prajna，智慧），所知境界，定相法門。一動就背離覺悟，契合塵勞，粘著不放。'
【English Translation】 English version:
He addressed the assembly, saying: 'The Buddha-dharma does not require human sentiment. Elders from all directions open their mouths and say: 'I understand Chan, I understand the Way.' But tell me, do they really understand? They sit in the latrine for no reason, deceiving spirits and frightening ghosts. Such people as these, even if you kill hundreds of thousands of them and feed them to the dogs, what fault is there? And then there are some Chan monks who open their eyes wide and are bewitched by them, without even realizing it themselves. They are covered head to toe in excrement, and they don't even find it disgusting. Everyone, we are all great men, how can we endure this? What should we do ourselves?' He addressed the assembly, saying: 'The lion does not eat rotten food, and the swift hawk does not strike a dead rabbit.' He releases the great dragon of Linji (Linji, a Chan master), and withdraws Yunmen's (Yunmen, a Chan master) single glance.' Then he picked up his staff and said: 'Clouds move and rain falls, nourishing the three grasses and two trees.' He addressed the assembly, saying: 'Under the gate of Dongshan (Dongshan, a Chan master), if you want to walk, then walk; if you want to sit, then sit. Defecating in the alms bowl, spitting in the water bottle.' Clinging to the law and cultivating practice is like an ox pulling a millstone, meaningless. He addressed the assembly, saying: 'Under the gate of Dongshan (Dongshan, a Chan master), sometimes mixing mud and water, sometimes standing like a wall ten thousand feet high.' You people from all directions, if you try to see Dongshan in the mixing of mud and water, Dongshan is not in the mixing of mud and water. If you try to see Dongshan in the wall standing ten thousand feet high, Dongshan is not in the wall standing ten thousand feet high. If you try to see Dongshan in all places, Dongshan is not in all places. If you try not to see Dongshan, the nose-rope is still in Dongshan's hand. If you try to doze off, Dongshan will pull the nose-rope. You only see your eye sockets moving, and yet you do not recognize him. I don't need you to recognize Dongshan, but it is enough if you recognize yourself.' He addressed the assembly, saying: 'Fenyang (Fenyang, a Chan master), do not engage in false thinking; Juzhi (Juzhi, a Chan master) raises his finger.' The affairs of the Buddha-dharma, from ancient times to the present, come to an end at this moment. Stop, stop, and yet I remember Zhaozhou's (Zhaozhou, a Chan master) examination of the old woman; even in the unromantic, there is romance.' He picked up his staff and said: 'Exerting all my strength for the assembly.' He addressed the assembly, saying: 'The two words 'Buddha-dharma' are truly difficult to attain.' Some people do not believe in their own Buddha-nature, but rely solely on a small amount of influence from the ancients, resembling Prajna (Prajna, wisdom), the realm of what is known, the Dharma-gate of fixed characteristics. As soon as they move, they turn their backs on enlightenment and unite with the dust, clinging to it and refusing to let go.'
不得。或學者來。如印印泥。遞相印受。不唯自誤。亦乃誤他。洞山門下。無佛法與人。只有一口劍。但有來者。一一斬斷。使伊性命不存。見聞俱泯。卻向父母未生前。與伊相見。見伊才向前。便為斬斷。然則鋼刀雖利。不斬無罪之人。莫有無罪底么。也好與三十棒。
示眾。舉三聖問雪峰。透網金鱗。未審以何為食。峰云。待汝出得網來。向汝道。聖云。一千五百人善知識。話頭也不識。
師云。俊哉俊哉。快活快活。恰似一隻鷂子。莫驚著。報寧即不然。透網金鱗。未審以何為食。待汝出得網來。向汝道。待佗道一千五百人善知識。話頭也不識。但拽拄杖。打出三門外。復云。也好快活。恰似一隻虎。莫動著。諸禪德且道。報寧快活。何似三聖快活。莫有快活底漢。出來定當看。良久。喝一喝云。把手拽不住。
示眾。舉雪峰云。南山有一條鱉鼻蛇。汝等諸人。出入切須好看。師云。雪峰無大人相。然則蛇無頭不行。長慶恰似個新婦兒。怕阿家。相似。便道。堂中今日。大有人。喪身失命。雲門拈拄杖。攛向面前。作怕勢。為蛇𦘕足。玄沙云。用南山作么。道我見處親切。不免在窠窟里。更無一人。有些子天然氣概。報寧門下。莫有天然氣概底么。不敢望你別懸慧日。獨振玄風。且向古人鶻
【現代漢語翻譯】 現代漢語譯本：
不行。如果學人來了，就像用印章蓋在泥上一樣，互相印證接受。這不僅是自己耽誤自己，也是耽誤他人。洞山宗門下，沒有佛法可以給人，只有一口劍。只要有人來，就一一斬斷，使他的性命不存，見聞都泯滅。卻在他父母未生他之前，與他相見。見他剛要向前，便為他斬斷。既然如此，那麼鋼刀雖然鋒利，不斬殺無罪之人。難道有無罪的人嗎？也好給他三十棒。
開示大眾。舉三聖問雪峰：『透出網的金鱗（比喻擺脫束縛的開悟者），不知道以什麼為食？』雪峰說：『等你出了網來，我告訴你。』三聖說：『一千五百人的善知識（有德行的師父），連話頭也不認識。』
我說：『好啊好啊，真快活真快活，恰似一隻鷂鷹。不要驚動它。』報寧我卻不是這樣。『透出網的金鱗，不知道以什麼為食？』等你出了網來，我告訴你。等他說『一千五百人的善知識，連話頭也不認識』，就用拄杖打出山門外。又說：『真好快活，恰似一隻老虎，不要動它。』各位禪德，你們說，報寧的快活，和三聖的快活，哪個更勝一籌？有沒有快活的人，出來評判一下。』良久，大喝一聲說：『想抓住也抓不住。』
開示大眾。舉雪峰說：『南山有一條鱉鼻蛇（比喻危險的陷阱），你們這些人，出入一定要小心。』我說：『雪峰沒有大人的氣象。』既然如此，蛇沒有頭不行。長慶恰似個新媳婦，害怕婆婆一樣。便說：『堂中今天，大有人喪身失命。』雲門拿起拄杖，衝到面前，做出害怕的樣子，這是為蛇畫蛇添足。玄沙說：『用南山做什麼？』說我見處親切，不免還在老窩裡。更沒有人，有些天然的氣概。報寧門下，有沒有天然氣概的人？不敢期望你們另外懸掛慧日，獨自振興玄風，且向古人鶻崙吞棗。
【English Translation】 English version:
Impossible. If a student comes, it's like stamping with a seal on mud, mutually endorsing and accepting. This is not only misleading oneself but also misleading others. In the Dongshan lineage, there is no Buddha-dharma to give to people, only a sword. As long as someone comes, they are cut down one by one, causing their life to cease and their seeing and hearing to be extinguished. Yet, before their parents gave birth to them, they are met. As soon as they try to move forward, they are cut down. Since this is the case, although the steel knife is sharp, it does not kill the innocent. Is there anyone without fault? It would be good to give them thirty blows.
An instruction to the assembly. Quoting Sansheng asking Xuefeng: 'A golden scale that has passed through the net (a metaphor for an enlightened person who has broken free from constraints), I wonder what it eats?' Xuefeng said: 'When you get out of the net, I will tell you.' Sansheng said: 'A good teacher (Shan Zhishi) to fifteen hundred people, doesn't even recognize the topic of conversation.'
I say: 'Excellent, excellent, joyful, joyful, just like a hawk. Don't startle it.' Baoning is not like that. 'A golden scale that has passed through the net, I wonder what it eats?' When you get out of the net, I will tell you. Waiting for him to say 'A good teacher to fifteen hundred people, doesn't even recognize the topic of conversation,' then strike him out of the gate with a staff. And then say: 'How joyful, just like a tiger, don't move it.' All you Chan practitioners, tell me, is Baoning's joyfulness better than Sansheng's? Is there anyone joyful who can come out and judge?' After a long pause, he shouted: 'Can't be grabbed.'
An instruction to the assembly. Quoting Xuefeng saying: 'There is a soft-shelled turtle-nosed snake (bie bi she) (a metaphor for a dangerous trap) on South Mountain. All of you, be careful when entering and exiting.' I say: 'Xuefeng doesn't have the appearance of a great man.' Since this is the case, a snake cannot move without a head. Changqing is just like a new bride, afraid of her mother-in-law. Then he said: 'In the hall today, there are many who will lose their lives.' Yunmen picked up his staff, rushed forward, and acted afraid, which is like drawing feet on a snake (wei she zu, doing something unnecessary). Xuansha said: 'What is the use of South Mountain?' Saying that my view is intimate, but inevitably still in the nest. There is no one who has some natural spirit. In Baoning's lineage, is there anyone with a natural spirit? I dare not hope that you will separately hang the sun of wisdom and independently revive the profound wind, but rather swallow the ancient people whole.
臭布衫上。知些氣息。也難得。
示眾云。頭陀石。被莓苔褁。擲筆峰。遭薜荔纏。羅漢院裡。一年度三個行者。歸宗寺里。參退喫茶。
示眾云。是日已過。命亦隨減。如少水魚。斯有何樂。唯二乘禪定寂滅為樂。是為真樂。學般若菩薩。法喜禪悅為樂。是為真樂。三世諸佛。慈悲喜捨。四無量心。為樂。是為真樂。石霜普會云。休去歇去。冷湫湫地去。是謂二乘寂滅之樂。雲門云。一切知通無障礙。拈起扇子云。釋迦老子來也。是謂法喜禪悅之樂。德山棒。臨濟喝。是三世諸佛。慈悲喜捨之樂。除此三種樂。不為樂也。且道。歸宗一眾。在三種內。三種外。良久云。今日莊主設鉆飯。俵襯錢。參退。僧堂內普請。喫茶去。喝一喝。
師問僧。了也未。云未了。師云。你吃粥了也未。云了。師云。又道未了。
復云。門外甚麼聲。雲雨聲。師云。又道未了。
復云。面前是甚麼。雲屏風師云。又道未了。
復云。還會么。云不會。師云。聽取一頌。隨緣事事了。日用何欠少。一切但尋常。自然不顛倒。
僧問。學人一面琴。不是凡間木。今日捧上來。請師彈一曲。師云。大眾側耳。云得聞于未聞去也。師云。是何指法。僧提起坐具。師云。哀哉哀哉。你命何太短。云且
【現代漢語翻譯】 現代漢語譯本：
破舊的僧衣上，知曉還有氣息存在，已是難得。
開示大眾說：『頭陀石（苦行僧坐臥的石頭），被莓苔覆蓋；擲筆峰（山峰名），被薜荔纏繞。羅漢院裡，一年只度三個行者；歸宗寺里，參禪完畢就去喫茶。』
開示大眾說：『今日已過，生命也隨之減少。如同淺水中的魚，還有什麼快樂可言？只有二乘（聲聞乘和緣覺乘）的禪定寂滅才是快樂，這才是真正的快樂。學習般若（智慧）的菩薩，以法喜禪悅為快樂，這才是真正的快樂。三世諸佛，以慈悲喜捨四無量心為快樂，這才是真正的快樂。』石霜普會說：『休去歇去，冷冷清清地離去。』這就是二乘寂滅之樂。雲門說：『一切知通無障礙。』拿起扇子說：『釋迦老子來了！』這就是法喜禪悅之樂。德山的棒喝，臨濟的棒喝，是三世諸佛慈悲喜捨之樂。除了這三種快樂，其他的都不算是真正的快樂。』那麼，歸宗寺的各位，是在這三種快樂之內，還是之外呢？』良久之後說：『今天莊主設宴款待，分發襯錢，參禪完畢。僧堂內全體勞動，喫茶去。』喝一聲。
師父問僧人：『了悟了嗎？』僧人說：『沒有了悟。』師父說：『你吃粥了嗎？』僧人說：『吃了。』師父說：『又說沒有了悟。』
又說：『門外是什麼聲音？』僧人說：『雨聲。』師父說：『又說沒有了悟。』
又說：『面前是什麼？』僧人說：『屏風。』師父說：『又說沒有了悟。』
又說：『會了嗎？』僧人說：『不會。』師父說：『聽我一首偈語：隨緣事事了，日用何欠少？一切但尋常，自然不顛倒。』
僧人問：『學人有一面琴，不是凡間的木頭做的。今天捧上來，請師父彈一曲。』師父說：『大眾側耳傾聽。』僧人說：『得以聽聞前所未聞的。』師父說：『這是什麼指法？』僧人提起坐具。師父說：『可悲啊可悲，你的生命怎麼這麼短？』僧人說：『且……』 English version:
On this tattered robe, to know there is still breath, is already rare.
Instructing the assembly, he said: 'The Duta Stone (stone where ascetic monks sit and lie), is covered with moss; Throw-Pen Peak (name of a mountain peak), is entangled with Ficus plants. In the Luohan Monastery, only three practitioners are ordained each year; In Guizong Temple, after Chan practice, they go to drink tea.'
Instructing the assembly, he said: 'The day is passing, and life is decreasing accordingly. Like fish in shallow water, what joy is there? Only the Samadhi and Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are joy; this is true joy. Bodhisattvas who study Prajna (wisdom) take joy in Dharma bliss and Chan pleasure; this is true joy. The Buddhas of the Three Worlds take joy in the Four Immeasurable Minds of loving-kindness, compassion, joy, and equanimity; this is true joy.' Shishuang Puhui said: 'Cease, rest, depart in cold detachment.' This is the joy of Nirvana of the Two Vehicles. Yunmen said: 'All-knowing and unobstructed.' Picking up a fan, he said: 'Old Shakyamuni is coming!' This is the joy of Dharma bliss and Chan pleasure. Deshan's staff and Linji's shout are the joy of loving-kindness, compassion, joy, and equanimity of the Buddhas of the Three Worlds. Apart from these three joys, nothing else is considered true joy.' So, are the Guizong assembly within or outside these three joys?' After a long pause, he said: 'Today, the village head hosts a feast, distributes pocket money, and concludes the Chan practice. The entire monastery gathers in the monks' hall to drink tea.' He shouts once.
The master asked the monk: 'Have you understood?' The monk said: 'Have not understood.' The master said: 'Have you eaten congee?' The monk said: 'Have eaten.' The master said: 'Then you say you have not understood.'
Again, he said: 'What is that sound outside the door?' The monk said: 'The sound of rain.' The master said: 'Then you say you have not understood.'
Again, he said: 'What is in front of you?' The monk said: 'A screen.' The master said: 'Then you say you have not understood.'
Again, he said: 'Do you understand?' The monk said: 'Do not understand.' The master said: 'Listen to my verse: Following conditions, everything is settled; In daily life, what is lacking? Everything is just ordinary; Naturally, there is no confusion.'
The monk asked: 'This student has a zither, not made of wood from the mundane world. Today, I present it, requesting the master to play a tune.' The master said: 'The assembly, listen closely.' The monk said: 'To be able to hear the previously unheard.' The master said: 'What is this fingering?' The monk raised his sitting cloth. The master said: 'Alas, alas, why is your life so short?' The monk said: 'And...'
【English Translation】 English version:
On this tattered robe, to know there is still breath, is already rare. Instructing the assembly, he said: 'The Duta Stone (stone where ascetic monks sit and lie), is covered with moss; Throw-Pen Peak (name of a mountain peak), is entangled with Ficus plants. In the Luohan Monastery, only three practitioners are ordained each year; In Guizong Temple, after Chan practice, they go to drink tea.' Instructing the assembly, he said: 'The day is passing, and life is decreasing accordingly. Like fish in shallow water, what joy is there? Only the Samadhi and Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are joy; this is true joy. Bodhisattvas who study Prajna (wisdom) take joy in Dharma bliss and Chan pleasure; this is true joy. The Buddhas of the Three Worlds take joy in the Four Immeasurable Minds of loving-kindness, compassion, joy, and equanimity; this is true joy.' Shishuang Puhui said: 'Cease, rest, depart in cold detachment.' This is the joy of Nirvana of the Two Vehicles. Yunmen said: 'All-knowing and unobstructed.' Picking up a fan, he said: 'Old Shakyamuni is coming!' This is the joy of Dharma bliss and Chan pleasure. Deshan's staff and Linji's shout are the joy of loving-kindness, compassion, joy, and equanimity of the Buddhas of the Three Worlds. Apart from these three joys, nothing else is considered true joy.' So, are the Guizong assembly within or outside these three joys?' After a long pause, he said: 'Today, the village head hosts a feast, distributes pocket money, and concludes the Chan practice. The entire monastery gathers in the monks' hall to drink tea.' He shouts once. The master asked the monk: 'Have you understood?' The monk said: 'Have not understood.' The master said: 'Have you eaten congee?' The monk said: 'Have eaten.' The master said: 'Then you say you have not understood.' Again, he said: 'What is that sound outside the door?' The monk said: 'The sound of rain.' The master said: 'Then you say you have not understood.' Again, he said: 'What is in front of you?' The monk said: 'A screen.' The master said: 'Then you say you have not understood.' Again, he said: 'Do you understand?' The monk said: 'Do not understand.' The master said: 'Listen to my verse: Following conditions, everything is settled; In daily life, what is lacking? Everything is just ordinary; Naturally, there is no confusion.' The monk asked: 'This student has a zither, not made of wood from the mundane world. Today, I present it, requesting the master to play a tune.' The master said: 'The assembly, listen closely.' The monk said: 'To be able to hear the previously unheard.' The master said: 'What is this fingering?' The monk raised his sitting cloth. The master said: 'Alas, alas, why is your life so short?' The monk said: 'And...'
喜沒交涉。師云。不是知音。云不如歸去來兮。蔥嶺有人憶。師云。何得忘卻焦桐。云在這裡。師云。放下著。
師有法界三觀六頌。一曰。色空無礙。如意自在。萬象森羅。影現中外。出沒去來。他方此界。心印廓然。融通廣大。二曰。理事無礙。如意自在。倒把須彌。卓向纖芥清凈法身。圓滿土塊。一點鏡燈。十方海會。三曰。事事無礙。如意自在。不動道場。十方世界。東涌西沒。千差萬怪。火里蝍蟟。吞卻螃蟹。四曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。五曰。事事無礙。如意自在。拈起一毛。重重法界。一念遍入。無邊剎海。只在目前。或顯或晦。六曰。事事不知。空色誰會。理事既休。鐵舡下海。石火電光。咄哉不快。橫按鏌鎁。魔軍膽碎。
潭州云蓋守智禪師(凡四)
劍州龍津陳氏子。示眾云。緊峭離水靴。踏破湖湘月。手把鐵蒺䔧。打破龍虎穴。翻身倒上樹。始見無生滅。卻笑老瞿曇。彈指超彌勒。
示眾云。不離當處常湛然。覓即知君不可見。雖然先聖恁么道。且作個模子搭卻。若也出不得。只抱得古人底。若也出得。方有少分相應。云蓋即不然。騎駿馬繞須彌。過山尋蟻跡。能有幾人知。
示眾。舉趙州問
【現代漢語翻譯】 現代漢語譯本： 喜沒交涉。禪師說：『不是知音。』學僧說：『不如歸去吧，蔥嶺（Pamir Mountains）有人思念。』禪師說：『怎麼能忘記焦桐（古琴名）呢？』學僧說：『就在這裡。』禪師說：『放下吧。』 禪師有法界三觀六頌。第一頌說：『色空無礙，如意自在。萬象森羅，影現中外。出沒去來，他方此界。心印廓然，融通廣大。』第二頌說：『理事無礙，如意自在。倒把須彌（Mount Sumeru），卓向纖芥。清凈法身，圓滿土塊。一點鏡燈，十方海會。』第三頌說：『事事無礙，如意自在。不動道場，十方世界。東涌西沒，千差萬怪。火里蝍蟟，吞卻螃蟹。』第四頌說：『事事無礙，如意自在。手把豬頭，口誦凈戒。趁出淫坊，未還酒債。十字街頭，解開布袋。』第五頌說：『事事無礙，如意自在。拈起一毛，重重法界。一念遍入，無邊剎海。只在目前，或顯或晦。』第六頌說：『事事不知，空色誰會？理事既休，鐵舡下海。石火電光，咄哉不快。橫按鏌鎁，魔軍膽碎。』 潭州云蓋守智禪師（共四則） 劍州龍津陳氏之子。開示大眾說：『緊峭離水靴，踏破湖湘月。手把鐵蒺藜，打破龍虎穴。翻身倒上樹，始見無生滅。卻笑老瞿曇（釋迦牟尼佛），彈指超彌勒（Maitreya）。』 開示大眾說：『不離當處常湛然，覓即知君不可見。雖然先聖恁么道，且作個模子搭卻。若也出不得，只抱得古人底。若也出得，方有少分相應。云蓋即不然，騎駿馬繞須彌，過山尋蟻跡。能有幾人知？』 開示大眾。舉趙州（禪師名）問
【English Translation】 English version: There was no meeting of minds. The master said, 'Not a kindred spirit.' The monk said, 'Better to return home; someone in the Pamir Mountains remembers you.' The master said, 'How can one forget the Jiao-tong (a famous zither)?' The monk said, 'It's right here.' The master said, 'Put it down.' The master has six verses on the Three Contemplations of the Dharmadhatu. The first verse says: 'Form and emptiness are unobstructed, as desired and free. The myriad phenomena are densely arrayed, their shadows appearing inside and out. Emerging and disappearing, going and coming, other realms and this world. The mind-seal is vast and clear, harmoniously interpenetrating and expansive.' The second verse says: 'Principle and phenomena are unobstructed, as desired and free. Turning Mount Sumeru upside down, planting it in a tiny mustard seed. The pure Dharma-body, a complete clod of earth. A single mirror-lamp, the ten directions' ocean assembly.' The third verse says: 'Affair and affair are unobstructed, as desired and free. The immovable bodhimanda, the ten directions' worlds. Rising in the east and setting in the west, a thousand differences and myriad strangenesses. A centipede in the fire, swallowing a crab.' The fourth verse says: 'Affair and affair are unobstructed, as desired and free. Holding a pig's head in hand, reciting pure precepts. Chasing out of the brothel, not yet repaid the wine debt. At the crossroads, untying the cloth bag.' The fifth verse says: 'Affair and affair are unobstructed, as desired and free. Picking up a single hair, layer upon layer of the Dharmadhatu. A single thought pervades, the boundless Buddha-lands. Only right before the eyes, sometimes manifest, sometimes hidden.' The sixth verse says: 'Affair and affair are unknown, who understands emptiness and form? Principle and phenomena are both ended, an iron boat goes to sea. A spark of flint, a flash of lightning, alas, not quick enough. Holding the Mo-ye (a famous sword) horizontally, the demon army's gall is shattered.' Chan Master Yun-gai Shou-zhi (Cloud Cover Preserve Wisdom) of Tanzhou (Four items in total) A son of the Chen family of Longjin, Jianzhou. He instructed the assembly, saying: 'Tight and steep, leaving the water boots, trampling the moon of Hunan. Holding an iron caltrop in hand, breaking open the dragon and tiger's lair. Turning over and climbing up the tree, only then seeing no birth and no death. Laughing at old Gautama (Shakyamuni Buddha), snapping fingers and surpassing Maitreya (the future Buddha).' Instructing the assembly, he said: 'Not leaving the present place, always serene, seeking and knowing you cannot be seen. Although the ancient sages said it thus, let's make a mold and cast it aside. If you cannot get out, you only embrace the ancients' bottom. If you can get out, then there is a small portion of correspondence. Yun-gai is not like that, riding a fine horse around Mount Sumeru, crossing mountains to seek ant tracks. How many people can know?' Instructing the assembly. He cited Zhao-zhou (a famous Chan master) asking
僧。甚處去。云摘茶去。州云閑。
師云。道著不著。何處摸索。背後龍鱗。面前驢腳。翻身觔斗。孤雲野鶴。阿呵呵。
示眾云。唯一堅密身。一切塵中現。云蓋今日。千山郁茂。鳥獸嘶鳴。百花競發。萬卉抽枝。儘是諸佛。個個真如。汝等諸人。遊山玩水。直須急著眼睛。莫被伊瞞。
湖州報本元禪師(凡六)
潮州倪氏子。初謁黃龍。示以三關語。一日坐下板。輒引手返覆視之。云寧以道理而言。以佛手知吾家。揭陽而復問。生緣何處乎。久而頓釋其疑。
示眾云。擊大法鼓。演大法義。未擊鼓已前。文殊大士。向諸人眉毛眼睫上。出沒卷舒。作大佛事。及乎擊動法鼓。觀音菩薩。又向諸人耳上。轉大法輪。諸人還聞么。直饒見得聞得。已是不著便。若也真個不知。自是無枝葉。莫怨太陽春。
示眾云。白雲消散。紅日東昇。仰面看天。低頭覷地。東西南北。一任觀光。達磨眼睛。斗量不盡。演若何曾認影。善財不往南方。衲僧鼻孔遼天。到此一時穿卻。
示眾云。般若無知。無所不知。作么生說個無知底道理。若謂杜絕視聽。何異斷見外道。其或忘知遺照。正是背境凡夫。諸人還知么。釋迦老子。終日向燈籠露柱。隨有道有。隨無道無。雖不即于有無。亦不離於
【現代漢語翻譯】 現代漢語譯本 僧人：你們從哪裡來？ 僧人說：我們去採茶。 州官說：你們真清閑啊。
禪師說：你們說的是道還是不是道？你們在何處摸索？背後是龍的鱗片，面前是驢的腳。翻身就是一個觔斗，像孤雲和野鶴一樣自由自在。啊呵呵。
禪師開示大眾說：唯一堅固不壞的法身，顯現在一切微塵之中。云蓋寺的今天，千山萬壑鬱鬱蔥蔥，鳥獸鳴叫，百花競相開放，各種草木抽出新枝，這一切都是諸佛的顯現，個個都是真如自性。你們這些人，遊山玩水的時候，一定要睜大眼睛，不要被它們迷惑了。
湖州報本元禪師(共有六則)
潮州倪氏子，最初參拜黃龍禪師，黃龍禪師用三關語來開示他。有一天，倪氏子坐在禪床上，總是用手反覆地看自己的手。他說：『寧可用道理來說，用佛手來了解我的家。』後來在揭陽又問：『我的生緣在何處？』很久之後，他才頓然消除了疑惑。
禪師開示大眾說：敲擊大法鼓，宣揚大法義。在敲擊法鼓之前，文殊菩薩就在你們每個人的眉毛和眼睫毛上，出沒卷舒，做著廣大的佛事。等到敲響法鼓的時候，觀音菩薩又在你們的耳朵上，轉大法輪。你們聽到了嗎？即使你見到了，聽到了，也已經是不著邊際了。如果真的不知道，那就像沒有枝葉的樹木一樣，不要抱怨太陽的春天沒有給你帶來生機。
禪師開示大眾說：白雲消散，紅日從東方升起。仰面看天，低頭看地。東西南北，任憑你們觀賞風景。達摩祖師的眼睛，用斗來量也量不完。演若達多何曾真正認識過自己的影子？善財童子沒有必要一定要去南方參學。衲僧的鼻孔朝天。到了這個時候，一下子就穿透了一切。
禪師開示大眾說：般若智慧是無知的，但又是無所不知的。要怎麼說這個無知的道理呢？如果說杜絕視聽，那和斷見外道有什麼區別？如果忘記了知，遺忘了照見，那正是背離真境的凡夫。你們知道嗎？釋迦老子，整天對著燈籠和柱子，隨著有道說有，隨著無道說無。雖然不即是有無，也不離於有無。
【English Translation】 English version Monk: Where are you going? Monk: Going to pick tea. Official: How leisurely.
The Master said: Are you speaking of the Tao or not? Where are you groping? Behind you are dragon scales, in front of you are donkey's feet. A somersault, like solitary clouds and wild cranes. Ah ha ha.
The Master addressed the assembly, saying: 'The only firm and indestructible Dharmakaya (Dharmakaya: the body of the Buddha's teachings, the ultimate reality), manifests in every mote of dust. Today at Yungai Temple, the thousands of mountains are lush and verdant, birds and beasts are chirping, hundreds of flowers are blooming, and all kinds of plants are sprouting new branches. All of this is the manifestation of all Buddhas, each one is the true Suchness (Suchness: ultimate reality). All of you, while traveling and enjoying the scenery, must keep your eyes wide open and not be deceived by them.'
Zen Master Yuan of Baoben Temple in Huzhou (six cases in total)
A son of the Ni family in Chaozhou, he initially visited Zen Master Huanglong, who instructed him with the Three Barriers. One day, sitting on the meditation platform, he repeatedly looked at his hands. He said, 'I would rather speak with reason, and understand my home with the Buddha's hand.' Later, in Jieyang, he asked again, 'Where is the origin of my birth?' After a long time, he suddenly dispelled his doubts.
The Master addressed the assembly, saying: 'Strike the great Dharma drum, expound the great Dharma meaning. Before the drum is struck, Manjusri Bodhisattva (Manjusri Bodhisattva: the Bodhisattva of wisdom) is already appearing and disappearing, rolling and unrolling, on the eyebrows and eyelashes of everyone, performing great Buddha deeds. When the Dharma drum is struck, Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva: the Bodhisattva of compassion) is turning the great Dharma wheel on the ears of everyone. Do you hear it? Even if you see it and hear it, it is already beside the point. If you truly do not know, then it is like a tree without branches and leaves, do not complain that the spring sun has not brought you life.'
The Master addressed the assembly, saying: 'White clouds dissipate, the red sun rises in the east. Look up at the sky, look down at the earth. East, west, north, and south, let you enjoy the scenery. The eyes of Bodhidharma (Bodhidharma: the first patriarch of Zen Buddhism in China) cannot be measured with a bushel. Yan Ruodaduo (Yan Ruodaduo: a person in Buddhist scriptures who mistook his own reflection for his head) never truly recognized his own shadow? Sudhana (Sudhana: a youth who sought enlightenment by visiting many teachers) did not necessarily have to go south to study. The nostrils of the monks are facing the sky. At this moment, everything is pierced through at once.'
The Master addressed the assembly, saying: 'Prajna (Prajna: wisdom) is without knowledge, yet it knows everything. How can we speak of the principle of no-knowledge? If we say to cut off seeing and hearing, what is the difference from the nihilistic views of heretics? If we forget knowledge and abandon illumination, that is precisely the ordinary person who turns away from the true realm. Do you know? Shakyamuni Buddha (Shakyamuni Buddha: the historical Buddha), all day long faces the lantern and the pillar, saying 'is' with 'is', and saying 'is not' with 'is not'. Although it is not identical to 'is' and 'is not', it is also not separate from 'is' and 'is not'.
有無。如斯語話。鈍置祖師。明眼衲僧。輸他冷笑。且道。笑個甚麼。喝一喝。
僧問。未離兜率。已降王宮。未出母胎。度人已畢。今日意作么生。師云。守株待兔。枉費精神。云不因入水。爭見長人。師云。未問已前。猶較些子。
僧問。黑白未分時如何。師云。天高地厚。云分后如何。師云。日暖月涼。云便恁么去時如何。師云。須彌山倒卓。
洪州寶峰洪英禪師(凡八)
邵武陳氏子。因讀李長者十明論。豁然開悟。夜經行。聞二僧。舉黃龍佛手驢腳因緣。師異之。就問。南公今何所寓。僧云。筠州黃檗。師黎明徑造黃檗。南一見與語。自以為不及也。
示眾云。若論此事。直是難以商量。何也。況古佛心印。狀似鐵牛之機。擬欲進前。喪身失命。更乃退後。瓦解永消。直饒不進不退。猶是紅錦襖子。臭肉汗衫。貼體粘身。難為透脫。諸禪德。到這裡。縱饒明去。不露鋒铓眹兆。又是靈龜曳尾。鼠咬枯髏。若向飲光門下。天地懸殊。且道。飲光門下。一句作么生道。良久云。海月夜來籠石室。山云時復潤禪衣。
示眾云。石門𡾟險鐵關牢。舉目重重萬仞高。無角鐵牛沖得破。毗盧海內作波濤。大眾且道。不涉波濤一句。作么生道。良久云。一句不遑無著問。迄今猶作野
【現代漢語翻譯】 現代漢語譯本 有還是沒有？像這樣說話，是輕視祖師，明眼的僧人會暗自發笑。那麼，笑什麼呢？喝！（一聲）
有僧人問：『沒有離開兜率天（Tushita Heaven，佛教欲界六天之一），就已經降生王宮；沒有脫離母胎，度化眾生的事情已經完畢。今天您的意思是怎樣？』 禪師說：『守株待兔，白費精神。』 僧人說：『不入水中，怎麼能見到高大的人？』 禪師說：『沒問之前，還稍微好一點。』
有僧人問：『黑白未分時如何？』 禪師說：『天高地厚。』 僧人說：『分后如何？』 禪師說：『日暖月涼。』 僧人說：『如果就這樣過去，又會如何？』 禪師說：『須彌山（Mount Sumeru，佛教宇宙觀中的聖山）倒立。』
洪州寶峰洪英禪師（共八則）
邵武陳氏的兒子，因為閱讀李長者的《十明論》，豁然開悟。夜晚經行時，聽到兩個僧人談論黃龍（Huanglong，禪宗一派）的佛手驢腳的因緣。禪師對此感到驚異，於是上前詢問：『南公（Nangong，指黃龍慧南禪師）現在住在哪裡？』 僧人說：『筠州黃檗（Huangbo in Yunzhou）。』 禪師天亮后直接前往黃檗。黃龍慧南禪師一見面就與他交談，自認為不如他。
禪師開示大眾說：『如果談論這件事，實在是難以商量。為什麼呢？況且古佛的心印，就像鐵牛的機關一樣。想要前進，就會喪身失命；如果退後，就會瓦解消散。即使不進不退，仍然是紅錦襖子，臭肉汗衫，緊貼身體，難以脫身。各位禪德，到了這裡，即使明白，也不要露出鋒芒和跡象，否則就是靈龜曳尾，老鼠啃咬枯骨。如果向飲光（Yinguang，指迦葉尊者）門下，天地就會懸殊。那麼，飲光門下，一句話怎麼說呢？』 良久，禪師說：『海月夜裡籠罩石室，山云時常潤濕禪衣。』
禪師開示大眾說：『石門險峻，鐵關牢固，舉目望去，重重疊疊萬仞高。無角的鐵牛能夠衝破，毗盧海（Vairocana Sea，指法界）內掀起波濤。』 大眾，那麼不涉及波濤的一句話，怎麼說呢？ 良久，禪師說：『一句不遑無著問，迄今猶作野』
【English Translation】 English version Is there existence or non-existence? Speaking like this is belittling the Patriarchs. Clear-eyed monks will secretly laugh. Then, what are they laughing at? Ha! (a shout)
A monk asked: 'Before leaving Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm in Buddhism), he had already descended into the royal palace; before emerging from the womb, the work of saving beings was already completed. What is your intention today?' The Zen master said: 'Guarding a stump to wait for a rabbit, wasting effort.' The monk said: 'Without entering the water, how can one see a tall person?' The Zen master said: 'Before asking, it was slightly better.'
A monk asked: 'What is it like when black and white are not yet distinguished?' The Zen master said: 'Heaven is high, and earth is thick.' The monk said: 'What is it like after they are distinguished?' The Zen master said: 'The sun is warm, and the moon is cool.' The monk said: 'What if it goes on like this?' The Zen master said: 'Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology) stands upside down.'
Zen Master Hongying of Baofeng in Hongzhou (eight cases in total)
The son of the Chen family of Shaowu, upon reading Elder Li's 'Tenfold Illumination Treatise,' suddenly awakened. While walking at night, he heard two monks discussing the cause and condition of Huanglong's (Huanglong, a school of Zen Buddhism) Buddha-hand and donkey-leg. The Zen master was surprised by this and asked: 'Where does Nangong (Nangong, referring to Zen Master Huinan of Huanglong) reside now?' The monk said: 'Huangbo in Yunzhou.' The Zen master went directly to Huangbo at dawn. Zen Master Huinan of Huanglong spoke with him upon meeting him and considered himself inferior to him.
The Zen master addressed the assembly, saying: 'If we discuss this matter, it is truly difficult to deliberate. Why? Moreover, the mind-seal of the ancient Buddhas is like the mechanism of an iron ox. If you try to advance, you will lose your life; if you retreat, you will disintegrate and vanish. Even if you neither advance nor retreat, it is still a brocade robe, a sweaty shirt of stinking flesh, clinging to the body, difficult to break free from. All of you, Zen practitioners, when you arrive here, even if you understand, do not reveal your sharpness or signs, otherwise you are like a spirit turtle dragging its tail, a rat gnawing on a dry skull. If you turn to Yinguang's (Yinguang, referring to Venerable Kashyapa) gate, heaven and earth will be vastly different. Then, at Yinguang's gate, how would you say a single phrase?' After a long silence, the Zen master said: 'The sea moon cages the stone chamber at night, and the mountain clouds often moisten the Zen robe.'
The Zen master addressed the assembly, saying: 'The stone gate is precipitous, and the iron gate is firm. Looking up, there are layers upon layers of ten thousand fathoms high. The hornless iron ox can break through, and waves rise within the Vairocana Sea (Vairocana Sea, referring to the Dharmadhatu).' Everyone, how would you say a phrase that does not involve waves? After a long silence, the Zen master said: 'A phrase not even Wu Zhuo had time to ask, still acting wildly to this day.'
盤僧。
示眾云。先聖道。江月照。松風吹。永夜清霄何所為。佛性戒珠心地印。霧露雲霞體上衣。諸禪德。雖然如是道。可謂傷鹽傷醋。若是山僧。即不然。江月照。松風吹。永夜清霄何所為。牧童嶺上一聲笛。驚起群鴉繞樹飛。
示眾云。祖師道。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。大眾。先聖恁么道。不妨奇特。柰緣衲僧門下。檢點將來。也是食飽傷心。坐久腰痛。
示眾云。阿呵呵是甚麼。昨夜蟾光獨自坐。屈指從頭數故人。翻憶當年破灶墮。破灶墮。是甚麼。眨上眉毛早蹉過。拍禪床一下。
上堂。有僧出。禮拜起。垂下袈裟角云。脫衣卸甲時如何。師云。喜得狼煙息。弓梢壁上懸。僧攬上袈裟云。重整衣甲時如何。師云。不到烏江畔。知君未肯休。僧便喝。師云。驚殺我。僧拍一拍。師云。也是死中得活。僧作禮。師云。將謂是收燕破趙之才。元來是販私鹽賊。
僧問。逢場作戲時如何。師云。紅爐拋出鐵烏龜。
南嶽福嚴慈感禪師(凡二)
梓州杜氏子。示眾云。擲缽峰前。春風浩浩。湘江水裡。白浪滔滔。是法無私顯露。動著不然而然。解后指南不遇。只管鼻孔遼天。南泉頭頭垂示。大顛寂爾無言。毗耶長啟一室。誰
【現代漢語翻譯】 現代漢語譯本： 盤僧。
示眾說：先聖說，『江上的月亮照耀著，松樹間的風吹拂著，漫漫長夜清凈高遠，還做什麼呢？佛性、戒珠、心地印，霧露雲霞是身上的衣服。』各位禪德，雖然這樣說，可以說是畫蛇添足。如果是老衲我，就不是這樣。江上的月亮照耀著，松樹間的風吹拂著，漫漫長夜清凈高遠，還做什麼呢？牧童在山嶺上吹一聲笛，驚起一群烏鴉繞著樹飛。
示眾說：祖師說，『一切眾生的本性都是清凈的，本來就沒有生，也就沒有滅。這身心只是幻化而生，在幻化之中沒有罪也沒有福。』各位，先聖這樣說，倒也奇特。只是我們衲僧門下，仔細檢查起來，也是吃飽了撐的，坐久了腰疼。
示眾說：『阿呵呵』是什麼？昨夜對著月光獨自坐著，屈指從頭數著老朋友，反而想起當年破灶墮的事。『破灶墮』是什麼？眨一下眉毛就錯過了。拍一下禪床。
上堂，有僧人出來，禮拜後站起，拉下袈裟一角說：『脫衣卸甲時如何？』 師說：『可喜的是戰爭平息了，弓箭掛在墻上。』 僧人拉起袈裟說：『重整衣甲時如何？』 師說：『不到烏江邊，就知道你不會罷休。』 僧人便喝了一聲。師說：『嚇我一跳。』 僧人拍了一下。師說：『也算是死裡逃生。』 僧人作禮。師說：『還以為是收燕破趙的將才，原來是販私鹽的賊。』
僧人問：『逢場作戲時如何？』 師說：『從紅爐里拋出鐵烏龜。』
南嶽福嚴慈感禪師(共二則)
梓州杜氏之子。示眾說：擲缽峰前，春風浩蕩；湘江水裡，白浪滔滔。佛法無私地顯露，一動就自然如此。理解之後再想尋找指引，卻找不到了，只是鼻孔朝天。南泉禪師(Nanquan, a Zen master)處處垂示，大顛禪師(Dadian, a Zen master)寂然無言。維摩詰(Vimalakirti, a Buddhist figure)長久地開啟一間屋子，誰...
【English Translation】 English version: Pan Seng.
Instructing the assembly, he said: The ancient sage said, 'The river moon shines, the pine wind blows. What is there to do in the long night of clear skies? Buddha-nature, the jewel of precepts, the seal of the mind-ground, mist, dew, clouds, and haze are the clothes on the body.' Fellow Chan practitioners, although it is said like this, it can be said to be superfluous. If it were this old monk, it would not be so. The river moon shines, the pine wind blows. What is there to do in the long night of clear skies? A shepherd boy blows a flute on the ridge, startling a flock of crows to fly around the trees.
Instructing the assembly, he said: The Patriarch said, 'All sentient beings are pure in nature, originally without birth and without extinction. This body and mind are merely illusory creations. Within illusion, there is neither sin nor merit.' Everyone, the ancient sage said it like that, which is quite remarkable. However, under the scrutiny of us monks, it is also a matter of being full and bored, and having a backache from sitting for too long.
Instructing the assembly, he said: 'A-he-he' what is it? Last night, I sat alone facing the moonlight, counting old friends from the beginning, and recalling the incident of breaking the stove in the past. 'Broken stove' what is it? It's missed in the blink of an eye. He struck the Zen bed once.
Ascending the hall, a monk came forward, prostrated, and then stood up, pulling down a corner of his kasaya (袈裟, monastic robe) and said, 'What is it like when taking off armor and weapons?' The master said, 'It is gratifying that the smoke of war has ceased, and the bow is hung on the wall.' The monk pulled up his kasaya and said, 'What is it like when re-arming?' The master said, 'If you don't reach the banks of the Wujiang River, I know you won't give up.' The monk then shouted. The master said, 'You startled me.' The monk clapped once. The master said, 'It's also like surviving death.' The monk bowed. The master said, 'I thought you were a talent for conquering Yan and destroying Zhao, but you turned out to be a smuggler of salt.'
A monk asked, 'What is it like when acting on the stage?' The master said, 'A iron turtle is thrown out of the red furnace.'
Chan Master Cigan of Fuyan, Nanyue (total of two)
A son of the Du family of Zizhou. Instructing the assembly, he said: In front of Throwing Bowl Peak, the spring breeze is vast; in the waters of the Xiang River, the white waves are surging. The Dharma is revealed without selfishness, moving and being so naturally. After understanding, seeking guidance is not encountered, only the nostrils face the sky. Nanquan (南泉, a Zen master) demonstrates everywhere, Dadian (大顛, a Zen master) is silent. Vimalakirti (維摩詰, a Buddhist figure) opens a room for a long time, who...
人敢共齊肩。咄。以拂子。擊繩床。
示眾云。古佛心只如今。若不會苦沉吟。秋雨微微。秋風颯颯。乍此乍彼。若為酬答。沙岸蘆花。青黃交雜。禪者何依。良久云劄。
筠州黃檗勝禪師(凡二)
梓州中江羅氏子。示眾云。羅漢書字。仰山白槌。禾山打鼓。清平踏泥。四人一向婆母。不知漏泄真機。雖然漏泄真機。要且後人不知。選佛須是英靈漢。敵勝還他獅子兒。
示眾云。寂兮寥兮。蟾蜍皎皎下空谷。寬兮廓兮。曦光赫赫流四海。曹溪路上。剿絕人行。多子塔前。駢闐如市。直饒這裡薦得。倜儻分明。未是衲僧活計。大丈夫漢。須是向黑暗獄中。敲枷打鎖。餓鬼隊里。放火奪漿。推倒慈氏樓。拆卻空王殿。靈苗瑞草和根㧞。滿地從教荊棘生。
洪州云居元祐禪師(凡五)
信州上饒王氏子。示眾云。參學之士。須得悟由。發明心地。若悟法身主。盡大地草木。歸依佛法僧。若悟毗盧師。虛空世界。歸依佛法僧。且道。喚甚麼。作法身主。毗盧師。要得直下會么。眼睛裡放光現瑞。耳竅里轉大法輪。
結夏示眾云。無相光中。有一無位真人。出沒三界。輪轉五道。不捨十惡業。不墮五陰身。不捨煩惱障。不證涅槃心。不增毀禁。不敬持戒。不經冬不過夏。諸人還知
【現代漢語翻譯】 現代漢語譯本： 人敢與他比肩。咄！（用拂子）擊打繩床。
開示大眾說：『古佛的心如今就是這樣。若不能領會，只能徒勞地苦苦思索。秋雨微微，秋風颯颯，一會兒這樣，一會兒那樣，要如何應對？沙岸上的蘆花，青色和黃色交雜。禪者依靠什麼？』良久，說：『劄。』
筠州黃檗勝禪師(共二則)
梓州中江羅氏之子。開示大眾說：『羅漢寫字，仰山打板，禾山打鼓，清平踩泥。四人始終像個老太婆，不知不覺泄露了真機。雖然泄露了真機，但後人卻不知道。選佛必須是英靈的漢子，戰勝敵人還需是獅子之子。』
開示大眾說：『寂靜啊，空曠啊，蟾蜍在皎潔的月光下落入空谷。寬廣啊，浩大啊，陽光明亮地流淌在四海。曹溪路上，斷絕了人跡。多子塔前，擁擠得像集市。即使在這裡領悟了，灑脫分明，也不是衲僧的活計。大丈夫漢，必須在黑暗的監獄中，敲打枷鎖。在餓鬼隊伍里，放火搶奪食物。推倒慈氏樓（Maitreya's Pavilion，彌勒菩薩的樓閣），拆毀空王殿（Śūnyatā's Palace，空王的殿堂）。靈苗瑞草連根拔起，讓滿地都長滿荊棘。』
洪州云居元祐禪師(共五則)
信州上饒王氏之子。開示大眾說：『參學的學人，必須得到悟入的途徑，發明心地。如果悟得法身主（Dharmakāya Master，法身之主），整個大地的草木，都會歸依佛法僧。如果悟得毗盧師（Vairocana Master，毗盧遮那佛），虛空世界，都會歸依佛法僧。』且說，稱作什麼？做法身主，毗盧師？想要直接領會嗎？眼睛裡放出光芒，顯現祥瑞，耳朵里轉動大法輪。
結夏開示大眾說：『無相光中，有一位無位真人（True Man of No Rank，無位真人），出沒於三界，輪轉於五道。不捨棄十惡業，不墮入五陰身。不捨棄煩惱障，不證得涅槃心。不增加毀犯禁戒，不尊敬持守戒律。不經歷冬天也不度過夏天，各位還知道……』
【English Translation】 English version: People dare to stand shoulder to shoulder with him. Hah! (Strikes the rope bed) with a whisk.
Instructing the assembly, he said: 'The mind of the ancient Buddha is just like this now. If you don't understand, you'll suffer in vain. Autumn rain is gentle, autumn wind is rustling. Sometimes this, sometimes that. How to respond? Reeds and flowers on the sandy shore, green and yellow intermingled. What do Zen practitioners rely on?' After a long pause, he said: 'Zha.'
Zen Master Huangbo Sheng of Yun Prefecture (Total of two)
A son of the Luo family of Zhongjiang in Zi Prefecture. Instructing the assembly, he said: 'Arhats writing characters, Yangshan striking the board, Heshan beating the drum, Qingping treading in the mud. The four of them are always like an old woman, unknowingly revealing the true mechanism. Although the true mechanism is revealed, later generations do not know it. To select a Buddha, you must be a heroic man; to defeat the enemy, you must be a lion's son.'
Instructing the assembly, he said: 'Silent and desolate, the toad shines brightly in the empty valley. Broad and vast, the light of the sun flows brilliantly across the four seas. On the road to Caoxi (Caoxi Road, where Huineng, the Sixth Patriarch, lived), human traces are cut off. In front of the Many Sons Pagoda (Many Sons Pagoda, a pagoda symbolizing fertility), it is as crowded as a market. Even if you understand it here, clearly and distinctly, it is not the livelihood of a mendicant monk. A great hero must knock on shackles and break locks in the dark prison. In the ranks of hungry ghosts, set fire and seize food. Push down Maitreya's Pavilion, tear down Śūnyatā's Palace. Uproot the spiritual seedlings and auspicious herbs, and let thorns grow all over the ground.'
Zen Master Yuan You of Yunju in Hong Prefecture (Total of five)
A son of the Wang family of Shangrao in Xin Prefecture. Instructing the assembly, he said: 'Students of Zen must obtain the means of enlightenment and illuminate the mind-ground. If you awaken to the Dharmakāya Master, all the plants and trees of the entire earth will take refuge in the Buddha, the Dharma, and the Sangha. If you awaken to the Vairocana Master, the empty world will take refuge in the Buddha, the Dharma, and the Sangha.' Tell me, what is it called? To make the Dharmakāya Master, the Vairocana Master? Do you want to understand directly? Light shines from the eyes, manifesting auspicious signs, and the great Dharma wheel turns in the ear orifices.
Instructing the assembly at the summer retreat, he said: 'In the light of no form, there is a True Man of No Rank, appearing and disappearing in the three realms, revolving in the five paths. He does not abandon the ten evil deeds, nor does he fall into the five aggregates. He does not abandon the obstacles of afflictions, nor does he realize the mind of Nirvana. He does not increase the breaking of precepts, nor does he respect the upholding of precepts. He does not experience winter nor does he pass through summer, do you all know...'
去處么。良久云。九旬陽焰里。五分法身圓。
示眾云。過去諸如來。更不再勘。現在諸菩薩。放過即不可。未來參學人。謾他一點不得。所以教中道。若人慾了知三世一切佛。應觀法界性。一切惟心造。雖然如是。羅漢門下。正是金屑落眼。
示眾。舉僧問趙州。如何是祖師西來意。州云。庭前柏樹子。雲和尚莫將境示人。州云。我不將境示人。云如何是祖師西來意。州云。庭前柏樹子。
師云。奇哉古聖。垂一言半句。可謂截斷聖凡門戶。直示彌勒眼睛。今昔無墜。眾中異解多途。商量非一。埋沒宗旨。錯判名言。謂青青翠竹。儘是真如。鬱鬱黃花。無非般若。或謂山河草木。物物皆是真心顯現。何獨庭前柏樹子乎。塵毛瓦礫。但是一法界中。重重無盡。理事圓融。或謂庭前柏樹子。才舉直下薦取。敵體全真。擬議之間。早落魔境。須是當人作用。臨機相見。或棒或喝。或擎起拳頭。衣袖一拂。這個眼目。如石火電光相似。或謂庭前柏樹子。更有甚麼事。趙州直下為人。實頭說話。饑來吃飯。困來打睡。動轉施為。儘是自家受用。
如斯見解。似粟如麻。皆是天魔種族。外道邪宗。但取識情分別。用心取捨。強作知見。口耳相傳。誑惑於人。貴圖名利。是何業種。玷瀆祖風。何不遊方遍
【現代漢語翻譯】 現代漢語譯本： 離去哪裡呢？（停頓）很久后說：九十天的烈日中，五分法身（Skandhas，蘊）圓滿。
開示大眾說：過去的諸如來（Tathagata），不再需要勘驗。現在的諸菩薩（Bodhisattva），放過就不可挽回。未來的參學者，一點也欺騙不得。所以經典中說：『若有人想要了解過去、現在、未來一切佛（Buddha），應當觀察法界（Dharmadhatu）的本性，一切都是由心創造的。』雖然如此，在阿羅漢（Arhat）的門下，這就像金屑落入眼中一樣（有害無益）。
開示大眾。舉例說，有僧人問趙州禪師：『如何是祖師西來意？』趙州禪師回答說：『庭前柏樹子。』僧人說：『和尚不要用外境來開示人。』趙州禪師說：『我不將外境來開示人。』僧人說：『如何是祖師西來意？』趙州禪師回答說：『庭前柏樹子。』
我說：多麼奇妙啊，古代的聖人！垂示一言半句，可以說是截斷了聖凡的門戶，直接指示了彌勒（Maitreya）的眼睛，古今沒有差別。大眾中不同的理解很多，議論也很多，埋沒了宗旨，錯誤地判斷名言。有人說青翠的竹子，都是真如（Tathata）；茂盛的黃花，無非是般若（Prajna）。或者說山河草木，萬物都是真心顯現，為何單單是庭前的柏樹子呢？塵土毛髮瓦片礫石，都是一法界（Dharmadhatu）中，重重無盡，事理圓融。或者說庭前柏樹子，才一提起就直接領會，全體都是真。稍微一思量，就落入了魔境。必須是當下的作用，臨機相見，或者棒喝，或者舉起拳頭，衣袖一拂，這個眼目，如石火電光一般。或者說庭前柏樹子，還有什麼事呢？趙州禪師直接為人開示，說實在的話，餓了就吃飯，困了就睡覺，一舉一動，都是自己的受用。
像這樣的見解，多如粟米，都是天魔的種族，外道的邪說。只是取用識情分別，用心取捨，強作知見，口耳相傳，迷惑他人，貪圖名利，這是什麼業種？玷污祖師的風範。為何不去四處參學呢？
【English Translation】 English version: Where to go? (Pause) After a long time, he said: 'In the ninety days of scorching sun, the five Skandhas (five aggregates) of the Dharmakaya (Dharma body) are complete.'
Instructing the assembly, he said: 'The past Tathagatas (Thus Come Ones) need no further examination. The present Bodhisattvas (Enlightened Beings), once let go, cannot be recovered. Future learners must not deceive even a little. Therefore, the scriptures say: 'If one wishes to understand all the Buddhas (Enlightened Ones) of the three times (past, present, and future), one should observe the nature of the Dharmadhatu (Realm of Reality), everything is created by the mind.' Even so, under the Arhats (Enlightened Disciples), it is like gold dust falling into the eyes (harmful and useless).'
Instructing the assembly, he cited a monk who asked Zhaozhou (Joshu): 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' Zhaozhou replied: 'The cypress tree in front of the courtyard.' The monk said: 'Master, do not use external objects to instruct people.' Zhaozhou said: 'I am not using external objects to instruct people.' The monk said: 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou replied: 'The cypress tree in front of the courtyard.'
I say: How wonderful, the ancient sages! Uttering a word or half a sentence, it can be said to have cut off the gateway between the sacred and the mundane, directly pointing to the eyes of Maitreya (the future Buddha), without any difference between ancient and modern times. Among the assembly, there are many different understandings and much discussion, burying the essence and wrongly judging the famous sayings. Some say that the green bamboo is all Tathata (Suchness); the lush yellow flowers are none other than Prajna (Wisdom). Or they say that mountains, rivers, grass, and trees, all things are manifestations of the true mind, why only the cypress tree in front of the courtyard? Dust, hair, tiles, and gravel are all within one Dharmadhatu (Realm of Reality), endlessly layered, with principle and phenomena perfectly integrated. Or they say that the cypress tree in front of the courtyard, as soon as it is mentioned, is directly understood, the whole body is true. A slight thought, and one falls into the realm of demons. It must be the function of the present moment, meeting the opportunity, either with a stick or a shout, or raising a fist, or flicking a sleeve, this eye, like a spark of flint or a flash of lightning. Or they say, what else is there to the cypress tree in front of the courtyard? Zhaozhou directly instructs people, speaking truthfully, eating when hungry, sleeping when tired, every action and behavior is one's own enjoyment.
Such views, like millet and hemp, are all the seeds of heavenly demons, the heretical doctrines of external paths. They only take the discrimination of consciousness, using the mind to accept and reject, forcibly creating knowledge and views, passing them on by word of mouth, deceiving others, and greedily seeking fame and profit. What kind of karma is this? Defiling the style of the Patriarchs. Why not travel around to learn?
歷。求善知識。抉擇身心略似個衲僧。古來自有宗門師範。我佛心宗。梵釋諸天。拱手敬信。三賢十聖。罔測其由。乃舉拂子云。若向這裡悟去。山河大地。與汝同參。復顧視左右云。道林爭敢壓良為賤。
僧問。如龜藏六時如何。師云。文彩已彰。云爭奈處處無軌跡。師云。一任拖泥帶水。云便恁么去時如何。師云果然。
聯燈會要卷第十四 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十五
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十三世
洪州黃龍慧南禪師法嗣
蘄州開元琦禪師(凡三)
示眾云。虛空無內外。事理有短長。順則成菩提。逆則成煩惱。燈籠常瞌睡。露柱亦懊惱。大道在目前。更於何處討。以拂子。擊繩床。
示眾云。四面亦無門。十方無碧落。頭髼鬆。耳卓朔。個個男兒大丈夫。何得無繩而自縛。且道。透脫一句。又作么生。良久云。踏破草鞋赤腳走。
僧問。須彌納芥子。即不問。微塵里轉大法輪。時如何。師云。一步進一步。云恁么則朝到西天。暮歸唐土。師云。作客不如歸家。
云久響道風。請師相見。師云。云月是同。溪山各異。
吉州隆慶閑禪師(凡四)
【現代漢語翻譯】 現代漢語譯本： （禪師）經歷（各種境界），尋求善知識（指引）。（他的）身心略微像個衲僧（苦行僧）。自古以來就有宗門（禪宗）的師範（榜樣）。我佛心宗（以心傳心的禪宗），梵釋諸天（佛教中的天神），都拱手敬信。三賢十聖（佛教中的聖賢），也無法測度其中的奧妙。於是舉起拂子說：『如果能在這裡領悟，山河大地都與你一同參禪。』又環顧左右說：『道林（指道林禪師）怎敢以高壓低。』
僧人問：『如龜藏六（指烏龜將六根收攝起來）時如何？』禪師說：『文彩（指本體的妙用）已經彰顯。』僧人說：『爭奈（但是）處處無軌跡。』禪師說：『一任（任憑）拖泥帶水（指不拘小節，隨緣而行）。』僧人說：『便恁么（就這樣）去時如何？』禪師說：『果然（確實如此）。』
聯燈會要卷第十四 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十五
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十三世
洪州黃龍慧南禪師法嗣
蘄州開元琦禪師(凡三)
示眾說：『虛空沒有內外，事理有短長。順（應）則成菩提（覺悟），逆（反）則成煩惱。燈籠常常瞌睡，露柱（石柱）也懊惱。大道在目前，更於何處討（尋找）？』用拂子擊打繩床。
示眾說：『四面亦無門，十方無碧落（指沒有阻礙）。頭髼鬆（頭髮蓬亂），耳卓朔（耳朵聳立）。個個男兒大丈夫，何得無繩而自縛？』且道（那麼說）。透脫（解脫）一句，又作么生（怎麼樣）？良久說：『踏破草鞋赤腳走。』
僧人問：『須彌（山名，佛教宇宙觀中的中心）納芥子（芥菜籽，比喻小），即不問。微塵里轉大法輪（比喻在極小的事物中蘊含著偉大的佛法），時如何？』禪師說：『一步進一步。』僧人說：『恁么（這樣）則朝到西天（西方極樂世界），暮歸唐土（中國）。』禪師說：『作客不如歸家。』
（僧人）說：『久響道風（仰慕禪師的道風），請師相見。』禪師說：『云月是同，溪山各異。』
吉州隆慶閑禪師(凡四)
【English Translation】 English version: (The Chan master) experienced (various states) and sought a wise teacher (for guidance). (His) body and mind were somewhat like a mendicant monk. Since ancient times, there have been exemplary teachers in the Chan school. The mind-to-mind transmission of the Buddha's heart-mind school, even Brahma, Sakra, and the various heavens (deities in Buddhism), respectfully believed. Even the Three Sages and Ten Saints (saints and sages in Buddhism) could not fathom its mystery. Thereupon, he raised his whisk and said, 'If you can awaken here, the mountains, rivers, and earth will all participate in Chan practice with you.' He then looked around and said, 'How dare Daolin (referring to Chan Master Daolin) oppress the good as if they were inferior?'
A monk asked, 'What is it like when the turtle hides its six senses?' The Chan master said, 'The brilliance (referring to the wonderful function of the essence) is already manifest.' The monk said, 'But there are no traces anywhere.' The Chan master said, 'Let it drag mud and carry water (referring to not being bound by trivialities, acting according to conditions).' The monk said, 'What is it like to go on like this?' The Chan master said, 'Indeed (that is so).'
Lian Deng Hui Yao, Volume 14 Wan Xin Xu Zang, Volume 79, No. 1557, Lian Deng Hui Yao
Lian Deng Hui Yao, Volume 15
Compiled by Wu Ming, a Bhikkhu (Buddhist monk) of Chongfu Chan Monastery in Quanzhou, a successor of the ancestral lineage
Thirteenth Generation under Nanyue
Lineage of Hongzhou Huanglong Huinan Chan Master
Chan Master Qi of Kaiyuan Monastery in Qizhou (Three instances)
Addressing the assembly, he said, 'Emptiness has no inside or outside, matters and principles have short and long. Following (conforming) leads to Bodhi (enlightenment), opposing (reversing) leads to afflictions. The lantern often dozes off, the pillar (stone pillar) is also annoyed. The Great Way is right before your eyes, where else are you going to seek (find) it?' He struck the rope bed with his whisk.
Addressing the assembly, he said, 'There are no doors on all sides, and no Biluo (referring to no obstacles) in the ten directions. Hair disheveled, ears perked up. Every one of you is a great man, why bind yourselves without ropes?' Then tell me, what about a phrase of thorough release (liberation)? After a long silence, he said, 'Breaking through straw sandals, walking barefoot.'
A monk asked, 'I won't ask about Sumeru (name of a mountain, the center of the Buddhist cosmology) containing mustard seeds (small mustard seeds, a metaphor for smallness). What about turning the great Dharma wheel (a metaphor for the great Dharma contained in extremely small things) in a mote of dust?' The Chan master said, 'One step further with each step.' The monk said, 'Then I will arrive in the Western Heaven (Western Paradise) in the morning and return to Tang China (China) in the evening.' The Chan master said, 'It is better to return home than to be a guest.'
(The monk) said, 'I have long admired your Dao style (admired the Chan master's Dao style), please allow me to meet you.' The Chan master said, 'The clouds and moon are the same, but the streams and mountains are different.'
Chan Master Xian of Longqing Monastery in Jizhou (Four instances)
福州古田卓氏子。侍立黃龍。龍問。向後得坐披衣。如何為人。師云。遇方則方。遇圓則圓。龍云。恁么說話。尚掛人唇齒在。師云。某甲只恁么。和尚作么生。龍云。近前來。向你道。師撫掌云。三十年用底。今日捉敗。南呵呵大笑云。一等是精靈。師拂袖而出。
龍問。人人盡有生緣。上座生緣甚處。師云。早辰吃白粥。而今肚裡饑。龍云。我手何似佛手。師云。月下撥琵琶。龍云。我腳何似驢腳。師云。鷺鶿立雪非同色。
龍問。𢤱𢤱鬆鬆。兩人共一碗。汝作么生會。師云。百雜碎。龍云。盡大地是個須彌山。撮來安掌中。又作么生。師云。兩重公案。龍云。這裡且待你胡言漢語。若到同安。作么生過得。師云。同安也須到這田地始得。龍云。忽然指面前火爐云。這個是黑漆火爐。那個是香卓。甚麼處是不到處。師云。某甲面前。且容和尚與么說話。若是別人。笑和尚去在。龍乃拍一拍。師便喝。
示眾云。拋輕負重。脫珍御服。著弊垢衣。笑破衲僧口。雖然如是。靈龜未兆之際。萠芽未發已前。若有人道得。可謂無師智。自然智。若道不得。便乃舉古舉今。儘是滅胡種族。且向上一路。千聖不傳。學者勞形。如猿捉影。諸仁者。但自回光。無第二著。舉措施為。不虧實相。噫與么
【現代漢語翻譯】 現代漢語譯本： 福州古田卓氏之子，侍立於黃龍慧南禪師（黃龍）。黃龍慧南禪師問：『向後若得坐禪說法，該如何為人開示？』 僧人回答：『遇方則方，遇圓則圓。』 黃龍慧南禪師說：『這樣說話，還落在別人的口舌之中。』 僧人說：『我只能這樣說，和尚您又如何說呢？』 黃龍慧南禪師說：『近前來，我告訴你。』僧人拍手說：『三十年所用的，今天被我識破了。』南禪師呵呵大笑說：『都是一樣地聰明。』僧人拂袖而出。
黃龍慧南禪師問：『人人都有生來的因緣，上座你的生緣在哪裡？』 僧人說：『早上吃白粥，現在肚子里餓了。』 黃龍慧南禪師說：『我的手像不像佛手？』 僧人說：『月下撥琵琶。』 黃龍慧南禪師說：『我的腳像不像驢腳？』 僧人說：『白鷺立在雪中，顏色不同。』
黃龍慧南禪師問：『𢤱𢤱鬆鬆，兩人共用一個碗，你如何理解？』 僧人說：『百雜碎。』 黃龍慧南禪師說：『整個大地都是一座須彌山（佛教宇宙觀中的中心山），把它拿來放在手掌中，又該如何？』 僧人說：『這是兩重公案。』 黃龍慧南禪師說：『這裡且容你胡說八道，如果到了同安（地名），你又如何過關？』 僧人說：『即使到了同安，也必須達到這種境界才行。』 黃龍慧南禪師忽然指著面前的火爐說：『這個是黑漆火爐，那個是香桌，什麼地方是沒有到達的？』 僧人說：『在我面前，且容和尚這樣說話。如果是別人，早就笑話和尚了。』黃龍慧南禪師於是拍了一下，僧人便喝斥。
開示大眾說：『拋棄輕的東西，揹負重的東西，脫下珍貴的御服，穿上破舊的衣服，這會笑破那些衲衣僧人的嘴。雖然如此，在靈龜未卜之前，在萌芽未發之前，如果有人能說得出來，就可以說是無師智，自然智。如果說不出來，那麼舉古舉今，都是滅絕胡人的種族。而且向上一路，千聖不傳，學者勞神費力，就像猿猴捉影子一樣。各位仁者，只要自己迴光返照，沒有第二條路可走。舉措施為，不違背實相。噫，就是這樣。』
【English Translation】 English version: A son of the Zhuo family from Gutian, Fuzhou, stood in attendance to Huanglong Huinan (Huanglong). Huanglong asked: 'If you were to sit and preach in the future, how would you instruct others?' The monk replied: 'Meeting square, then square; meeting round, then round.' Huanglong said: 'Speaking like that, you are still caught in the tongues of others.' The monk said: 'I can only say it this way. How would you, venerable monk, say it?' Huanglong said: 'Come closer, and I will tell you.' The monk clapped his hands and said: 'What I've been using for thirty years, I've seen through it today!' Nanquan laughed heartily and said: 'Both are equally clever!' The monk flicked his sleeves and left.
Huanglong asked: 'Everyone has a birth緣 (yuan, cause or condition of birth). Where is your birth 緣, venerable monk?' The monk said: 'I ate white congee this morning, and now my stomach is hungry.' Huanglong said: 'How does my hand resemble the Buddha's hand?' The monk said: 'Playing the pipa under the moon.' Huanglong said: 'How does my foot resemble a donkey's foot?' The monk said: 'An egret standing in the snow is not the same color.'
Huanglong asked: '𢤱𢤱鬆鬆 (rong rong song song, loosely translated as 'relaxed and loose'), two people sharing one bowl. How do you understand this?' The monk said: 'A mixed mess.' Huanglong said: 'The entire earth is Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology). If you were to pick it up and place it in your palm, what then?' The monk said: 'That's a double koan.' Huanglong said: 'Here, I'll allow you to speak nonsense. But if you go to Tong'an (Tong'an, a place name), how will you pass through?' The monk said: 'Even in Tong'an, one must reach this state.' Huanglong suddenly pointed to the stove in front of him and said: 'This is a black lacquer stove, and that is a incense table. Where is the place that has not been reached?' The monk said: 'In front of me, I'll allow the venerable monk to speak like this. If it were someone else, they would have laughed at the venerable monk.' Huanglong then clapped once, and the monk immediately shouted.
He addressed the assembly, saying: 'Discarding the light and bearing the heavy, taking off precious imperial robes and wearing tattered clothes, this will make the mouths of those patched-robe monks laugh. Although it is like this, before the spirit turtle divines, before the sprout has emerged, if someone can speak of it, it can be said to be wisdom without a teacher, natural wisdom. If they cannot speak of it, then citing the past and present is all about exterminating the barbarian race. Moreover, the path upwards is not transmitted by the thousand sages; scholars exhaust themselves like monkeys chasing shadows. All of you, benevolent ones, simply turn your light inward; there is no second way. Actions and measures do not deviate from the true nature. Alas, it is like this.'
說話。若遇明眼高流。跳下繩床。拽翻地下。爛捶一頓。喝罵云。為甚麼。向人天眾前。謗佛謗祖。也許伊具半隻眼。如今恁么。遞相鈍置。有甚麼了期。喝一喝云。且莫錯笑人好。
金陵保寧璣禪師(凡六)
福州福清林氏子。示眾云。道源不遠。性海非遙。但向己求。莫從他覓。古人與么說話。大似認奴作郎。指鹿為馬。若是翠巖。即不然。也不向己求。亦不從他覓。何故雙眉本來自橫。鼻孔本來自直。直饒說得天花亂墜。頑石點頭。算來多虛不如少實。且道。如何是少實底事。良久云。冬瓜長儱侗。瓠子曲彎彎。
示眾云。若論此事。直饒摑倒須彌。踏翻大海。猶是有作思惟。從有心起。所以道。心生種種法生。心滅種種法滅。若約衲僧本分底事。天地懸殊。
示眾云。廣尋文義。鏡里求形。息念觀空。水中捉月。單傳心印。特地多端。德山臨濟。枉用工夫。石鞏子湖。翻成特地。若是翠巖。總不恁么。但自隨緣飲啄。一切尋常。深遁白雲。甘為無學之者。敢問諸人。翠巖畢竟將何報答四恩三有。良久云。愁人莫向愁人說。說向愁人愁殺人。
示眾云。言前薦得。有辱宗風。句下明機。辜負自己。一言相契。早是多端。特地商量。生死根本。說迷說悟。猶是好肉剜瘡。一切平常
【現代漢語翻譯】 現代漢語譯本：
說話。如果遇到有見地的高人，就跳下禪床，把他拽翻在地，狠狠地揍一頓，然後喝罵道：『為什麼要在人天大眾面前誹謗佛，誹謗祖師？』這樣或許還能說他有半隻眼。現在你們這樣，互相耽誤，什麼時候才是個頭？』喝一聲，說：『不要錯笑別人。』
金陵保寧璣禪師（共六則）
福州福清林氏人。開示大眾說：『道源（dàoyuán，指佛法的根源）不遠，性海（xìnghǎi，指眾生本具的佛性，如大海般深廣）非遙。只要向自己內心尋求，不要從他人那裡尋找。』古人這樣說，很像是認奴僕為兒子，指鹿為馬。如果是翠巖（Cuìyán，禪師自稱），就不是這樣。既不向自己內心尋求，也不從他人那裡尋找。為什麼？因為雙眉本來就是橫著長的，鼻孔本來就是直的。即使說得天花亂墜，頑石點頭，算起來還是多虛不如少實。那麼，什麼是少實的事情呢？』良久，說：『冬瓜長得圓滾滾，瓠子彎彎曲曲。』
開示大眾說：『如果談論這件事，即使摑倒須彌山（Xūmíshān，佛教中的須彌山，象徵巨大），踏翻大海，仍然是有所作為的思惟，是從有心而起的。所以說：『心生種種法生，心滅種種法滅。』如果按照衲僧（nàsēng，指僧人）本分的事情來說，那就天地懸殊了。
開示大眾說：『廣泛地尋求文字的意義，就像在鏡子里尋求形體；息滅念頭來觀空，就像在水中捉月。單單傳授心印（xīnyìn，指以心傳心的禪宗法門），實在是多此一舉。德山（Déshān，指德山宣鑒禪師）臨濟（Línjì，指臨濟義玄禪師），白白浪費工夫。石鞏（Shígǒng，指石鞏慧藏禪師）子湖（Zǐhú，地名），反而弄巧成拙。如果是翠巖，總不這樣。只是隨緣飲食起居，一切平常。深深地隱遁在白雲之中，甘願做一個無學之人。』敢問各位，翠巖究竟用什麼來報答四恩（sì ēn，指父母恩、眾生恩、國王恩、三寶恩）三有（sān yǒu，指欲有、色有、無色有）呢？』良久，說：『愁人莫向愁人說，說向愁人愁殺人。』
開示大眾說：『在言語之前就領會，有辱宗風（zōngfēng，指禪宗的宗旨和風格）；在語句之下才明白機鋒，辜負了自己。一句話就相互契合，已經是多餘。特意地商量討論，是生死的根本。說迷說悟，還是在好肉上剜瘡。一切平常。』
【English Translation】 English version:
Speaking. If encountering a discerning master, jump down from the meditation platform, knock him to the ground, and beat him severely. Then shout and scold, 'Why do you slander the Buddha and the Patriarchs before the assembly of humans and gods?' Perhaps then he might be said to have half an eye. But now, you are all just hindering each other. When will there be an end to this?' Give a shout, saying, 'Don't laugh at others!'
Chan Master Ji of Baoning Monastery in Jinling (Six Cases)
A man from the Lin family of Fuqing in Fuzhou. He addressed the assembly, saying, 'The source of the Dao (Dàoyuán, the source of the Dharma) is not far, the sea of nature (Xìnghǎi, the inherent Buddha-nature of all beings, as vast and deep as the ocean) is not distant. Just seek within yourself, do not seek from others.' The ancients spoke like this, much like mistaking a servant for a son, or calling a deer a horse. If it were Cuiyan (Cuìyán, the Chan master referring to himself), it would not be so. Neither seeking within oneself, nor seeking from others. Why? Because the eyebrows are naturally horizontal, and the nostrils are naturally straight. Even if you speak with eloquence that moves the heavens and makes rocks nod, it still amounts to more falsehood than truth. So, what is the matter of little truth?' After a long pause, he said, 'The winter melon is long and round, the bottle gourd is curved and bent.'
Addressing the assembly, he said, 'If discussing this matter, even if you overturned Mount Sumeru (Xūmíshān, Mount Sumeru in Buddhism, symbolizing immensity) and trampled the great ocean, it would still be deliberate thought, arising from a conditioned mind. Therefore, it is said, 'When the mind arises, all phenomena arise; when the mind ceases, all phenomena cease.' If speaking from the perspective of a monk's (nàsēng, referring to monks) fundamental affair, then heaven and earth are vastly different.
Addressing the assembly, he said, 'Extensively seeking the meaning of words is like seeking a form in a mirror; ceasing thoughts to contemplate emptiness is like trying to catch the moon in water. Singly transmitting the mind seal (xīnyìn, referring to the Chan school's transmission of mind to mind) is especially superfluous. Deshan (Déshān, referring to Chan Master Deshan Xuanjian) and Linji (Línjì, referring to Chan Master Linji Yixuan) wasted their efforts in vain. Shigon (Shígǒng, referring to Chan Master Shigon Huizang) and Zihu (Zǐhú, a place name) turned it into something contrived. If it were Cuiyan, it would not be like this at all. Just follow conditions in eating and drinking, everything is ordinary. Deeply hidden in the white clouds, willing to be an unlearned one.' I dare ask you all, how will Cuiyan ultimately repay the four kindnesses (sì ēn, referring to the kindness of parents, sentient beings, the king, and the Three Jewels) and the three realms of existence (sān yǒu, referring to the realms of desire, form, and formlessness)?' After a long pause, he said, 'A sorrowful person should not speak to another sorrowful person, for speaking to a sorrowful person will only make them even more sorrowful.'
Addressing the assembly, he said, 'To understand before words is to disgrace the school's style (zōngfēng, referring to the Chan school's principles and style); to understand the opportunity beneath the phrases is to fail oneself. To be in accord with a single word is already superfluous. To deliberately discuss and deliberate is the root of birth and death. To speak of delusion and enlightenment is still like cutting a wound on healthy flesh. Everything is ordinary.'
。盡落天魔外道。總不恁么。又且如何。豎起拂子云。若也識得。翠巖功不浪施。若也未然。誰知遠煙浪。別有好思量。以拂子擊繩床。
示眾云。巢知風。冗知雨。甜瓜徹蒂甜。苦瓠連根苦。豎起拂子云。惟有這個。無滋無味。亙今亙古。有時退水藏鱗。有時興雲致雨。諸人到此。也須緇素分明。不得莽莽鹵鹵。如今若要知端的。只在目前須薦取。
示眾云。德山棒。臨濟喝。殘羹餿飯。休拈掇。直饒窮盡玄微。算來未是家活。豎起拂子云。爭似翠巖這個能生能殺。放行也。天高地闊。把住也。不露毫末。把住放行即且致。即今事作么生。良久云。茫茫宇宙人無數。幾個男兒是丈夫。
袁州楊岐方會禪師法嗣
舒州白雲守端禪師(凡十五)
衡陽周氏子。首謁楊岐。岐問。上座鄉里甚處。師云。衡州。岐云。落髮師為誰。師云。茶陵郁和尚。岐云。吾聞其過橋遭攧。有省。作偈甚佳。能記之否。師云。記得。岐云。試舉看。師舉云。我有神珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。
岐大笑而去。師愕然。通夕不𥧌。翌日入室。咨決其事。時方歲旦。岐云。汝見昨日。作夜胡者乎。師云見。岐云。汝一籌不及他。師云。何謂也。岐云。渠卻愛人笑。汝卻怕人笑。
【現代漢語翻譯】 現代漢語譯本
全部降伏天魔外道。總不是這樣。那麼又該如何呢？豎起拂塵說：『如果能夠認識到這一點，翠巖的功夫就沒有白費。如果還不能認識，誰知道遠處煙波浩渺，另有一番美好的思量。』用拂塵敲擊繩床。 開示大眾說：『鳥巢知道風向，螞蟻知道下雨。甜瓜從瓜蒂到瓜身都甜，苦瓠連著根都是苦的。』豎起拂塵說：『只有這個，無滋無味，亙古至今。有時退水藏身，有時興云降雨。』各位到此，也必須黑白分明，不得糊里糊塗。如今想要知道究竟，就在眼前須得領會。 開示大眾說：『德山的棒，臨濟的喝，殘羹餿飯，不要去撿。』即使窮盡玄妙的道理，算來也不是真正的家當。豎起拂塵說：『怎比得上翠巖這個能生能殺。』放開時，天高地闊；收住時，不露絲毫痕跡。放開收住暫且不談，現在這件事該如何做？良久說：『茫茫宇宙人無數，幾個男兒是丈夫！』 袁州楊岐方會禪師的法嗣 舒州白雲守端禪師(共十五則) 衡陽周氏之子。最初拜訪楊岐（Yangqi，禪師名）。楊岐問：『上座（Shangzuo，對僧人的尊稱）是哪裡人？』（守端）答：『衡州。』楊岐問：『為誰落髮？』（守端）答：『茶陵郁和尚。』楊岐說：『我聽說他過橋時摔了一跤，有所領悟，作的偈頌很好，你能記得嗎？』（守端）答：『記得。』楊岐說：『試著說來聽聽。』（守端）念道：『我有一顆神珠（Shenzhu，比喻自性），久被塵勞（Chenlao，世俗煩惱）關鎖。今朝塵盡光生，照破山河萬朵。』 楊岐大笑而去。（守端）愕然，整夜沒有睡覺。第二天入室，請教這件事。當時正值新年，楊岐說：『你昨天見到作儺戲的人了嗎？』（守端）答：『見到。』楊岐說：『你有一點比不上他。』（守端）問：『為什麼？』楊岐說：『他卻喜歡別人笑，你卻害怕別人笑。』
【English Translation】 English version
Completely subduing all heavenly demons and heretics. It's not quite like that. Then what should be done? He raised the whisk and said, 'If you can recognize this, Cuiyan's (Cuiyan, a Zen master) effort will not have been in vain. If you still don't recognize it, who knows the distant misty waves, there is another good consideration.' He struck the rope bed with the whisk. Instructing the assembly, he said, 'The bird's nest knows the wind, the ant knows the rain. The sweet melon is sweet from the stem to the body, the bitter gourd is bitter from the root. ' He raised the whisk and said, 'Only this one is tasteless and flavorless, from ancient times to the present. Sometimes it retreats into the water to hide its scales, sometimes it raises clouds and brings rain.' All of you who come here must also distinguish between black and white, and must not be muddleheaded. Now if you want to know the truth, you must understand it right now. Instructing the assembly, he said, 'Deshan's (Deshan, a Zen master) stick, Linji's (Linji, a Zen master) shout, leftover scraps, don't pick them up.' Even if you exhaust the subtle and profound principles, it is not the real family business. He raised the whisk and said, 'How can it compare to Cuiyan's ability to give life and kill.' When released, the sky is high and the earth is wide; when held, it does not reveal a trace. Putting aside holding and releasing for the moment, what should be done now? After a long silence, he said, 'In the vast universe, there are countless people, how many men are true heroes!' Successor of Zen Master Yangqi Fanghui (Yangqi Fanghui, a Zen master) of Yuanzhou Zen Master Baiyun Shouduan (Baiyun Shouduan, a Zen master) of Shuzhou (Total of fifteen) A son of the Zhou family of Hengyang. He first visited Yangqi (Yangqi, a Zen master). Yangqi asked, 'Where is the Venerable's (Shangzuo, a respectful term for monks) hometown?' He replied, 'Hengzhou.' Yangqi asked, 'Who tonsured you?' He replied, 'Venerable Chaling Yu.' Yangqi said, 'I heard that he fell while crossing a bridge and had an awakening, and the verse he composed was very good. Can you remember it?' He replied, 'I remember it.' Yangqi said, 'Try reciting it.' He recited, 'I have a divine pearl (Shenzhu, metaphor for self-nature), long locked by worldly defilements (Chenlao, worldly afflictions). Today, the dust is gone and the light is born, illuminating thousands of mountains and rivers.' Yangqi laughed loudly and left. He was stunned and did not sleep all night. The next day, he entered the room and asked about it. It was New Year's Day, and Yangqi said, 'Did you see the people performing the Nuo (Nuo, an ancient Chinese exorcism ritual) yesterday?' He replied, 'I saw them.' Yangqi said, 'You are not as good as him in one respect.' He asked, 'Why?' Yangqi said, 'He likes people to laugh, but you are afraid of people laughing.'
師于言下大悟。
示眾云。善言言者。言所不能言。善跡跡者。跡所不能跡。每日開口動舌。無非是言。作么生說個言所不能言。喚作言即便是跡。作么生說個跡所不能跡。到這裡。一大藏教。一字用不著。到這裡。一大藏教。字字用得著。為甚麼先用不著。又卻用得著。且道。誵訛在甚麼處。不見道。千峰勢到岳邊止。萬派聲歸海上消。自古自今。向其間。鉆仰者。如稻麻竹葦。端的透徹者。百千中。無一二。若果然透得。十二時中。不妨慶快。應機接物。利樂有情。盡乾坤星辰日月。盡大地草木叢林。都作一個。出入遊戲之場。古者道。玉轉珠回祖佛言。精通猶是污心田。老盧只解長舂米。何得黃梅萬古傳。山僧在庵中。亦有示眾云。直下雖然沒許般。透如未盡活還難。海門昨夜狂風起。無限波濤一掃干。恁么地。先與人開卻路。然後兩手掇向人前。靈利底。不用絲毫氣力。便提得去。還有么。若提不去。敢問諸人。十二時中。應用施為。分別賢愚。是是非非。是個甚麼。
示眾云。古者道。上士聞道。勤而行之。中士聞道。如存若亡。下士聞道。大笑之。大眾。若約衲僧門下。卻許他大笑者。有些些骨氣。何謂如此。眾眼難瞞。
示眾云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周
。而常處此菩提座。作么生。說個隨緣赴感底道理。於一彈指頃。盡大地含生根機。一時周足。未嘗動著一毫頭。喚作隨緣赴感。而常處此座。只如山僧。此者受法華請。將次與大眾相別。宿松縣里開堂。且道。還離此座也無。若離則世諦流佈。若不離。作么生見得個不離底道理。莫是無邊剎境。自他不隔于毫端。十世古今。始終不離於當念么。莫是一切無心。一時自遍么。若恁么。正是掉棒打月。到這裡。直須悟始得。悟后更須遇人始得。你道。既悟了便休。何必更須遇人。悟了遇人底。當垂手方便之時。著著有出身之路。不瞎卻學人眼。若只悟得干蘿蔔頭。不唯瞎卻學者眼。兼自己。動便犯鋒傷手。你看。我楊岐先師。問慈明師翁。幽鳥語喃喃。辭云入亂峰。時如何。答云。我行荒草里。你又入深村。進云。官不容針。更借一問。師翁便喝。進云。好喝。師翁又喝。先師亦喝。師翁連喝兩喝。先師作禮歸眾。大眾須知。悟了遇人底。向十字街頭。與人相逢。卻在千峰頂上握手。千峰頂上相逢。卻在十字街頭握手。
山僧曾有頌云。他人住處我不住。他人行處我不行。不是與人難共住。大都緇素要分明。山僧此者臨行。解開布袋頭。撒在諸人面前了也。有眼底。莫錯怪好。
示眾云。昔日靈山會上。世
【現代漢語翻譯】 現代漢語譯本：然而（聖者）常住於此菩提座（覺悟的場所）。如何是說一個隨緣應機、赴感顯現的道理呢？在一彈指的瞬間，整個大地所有具有生命的眾生的根器，一時之間都得到滿足，卻未曾觸動一毫一髮。這叫做隨緣赴感，而常住於此座。就像老衲我，這次接受法華會的邀請，即將與各位告別，前往宿松縣開堂。那麼，我到底離開此座了沒有呢？如果離開了，那就是世俗諦的流佈；如果不離開，又該如何領會這不離開的道理呢？莫非是說無邊的剎土境界，自他之間沒有毫髮的間隔，十世的古今，始終不離於當下這一念嗎？莫非是說一切都無心，一時之間自然遍及一切嗎？如果這樣理解，那就像是用棍子敲打月亮，毫無意義。到了這裡，必須真正地領悟才能明白。領悟之後更需要遇到明師才能印證。你或許會說，既然領悟了就足夠了，何必還需要遇到明師呢？領悟之後遇到明師，在施展垂手方便（引導眾生）的時候，處處都有出路，不會矇蔽學人的眼睛。如果只是領悟了乾巴巴的蘿蔔頭（膚淺的道理），不僅會矇蔽學人的眼睛，連自己也會動輒觸犯鋒芒，傷及自身。你們看，我的楊岐先師，問慈明師翁：『幽靜的鳥兒鳴叫著，告別雲朵飛入重重山峰，此時如何？』慈明回答說：『我行走在荒草之中，你又進入深深的村落。』楊岐進一步問：『官府里容不下一根針，請允許我再問一句。』慈明師翁便喝斥一聲。楊岐說：『好喝！』師翁又喝斥一聲，先師也喝斥一聲。師翁連續喝斥兩聲，先師作揖后回到大眾之中。各位要知道，領悟之後遇到明師，就像在十字街頭與人相逢，卻又像在千峰頂上握手。在千峰頂上相逢，卻又像在十字街頭握手。 老衲我曾經作偈說：『他人居住的地方我不居住，他人行走的地方我不行走。不是與人難以共同相處，而是出家和在家修行人必須要分清楚。』老衲我這次臨行，解開布袋口，撒在各位面前了。有眼力的人，不要錯怪我才好。 向大眾開示說：『昔日靈山會上，世尊拈花示眾，迦葉尊者破顏微笑。』
【English Translation】 English version: And yet, (the enlightened one) constantly abides in this Bodhi seat (place of enlightenment). How does one explain the principle of responding to conditions and manifesting according to sentient beings' needs? In the space of a finger snap, the faculties of all living beings on the entire earth are satisfied at once, without disturbing a single hair. This is called responding to conditions while constantly abiding in this seat. Just like this old monk, having accepted the invitation from the Dharma Flower assembly, I am about to bid farewell to everyone and go to Susong County to establish a Dharma hall. So, have I left this seat or not? If I have left, then it is the propagation of worldly truth; if I have not left, then how should one comprehend the principle of not leaving? Could it be that the boundless realms of lands, between self and others, there is no separation of a hair's breadth, and the ancient and present of the ten ages never depart from this very moment? Could it be that all is without mind, and at once it naturally pervades everything? If understood in this way, it is like striking the moon with a stick, meaningless. Arriving here, one must truly awaken to understand. After awakening, one must encounter a true teacher to confirm it. You might say, 'Since one has awakened, that is enough, why is it necessary to encounter a true teacher?' Encountering a true teacher after awakening, when employing skillful means (to guide sentient beings), there is a way out in every situation, and one will not blind the eyes of the students. If one only awakens to a dry radish head (superficial understanding), not only will it blind the eyes of the students, but one will also easily offend the sharp edge and injure oneself. Look, my Yangqi predecessor asked Teacher Ciming: 'The secluded birds chirp, bidding farewell to the clouds and entering the chaotic peaks, what is it like at this time?' Ciming replied: 'I walk in the wild grass, and you enter the deep village.' Yangqi further asked: 'The government does not allow a needle, please allow me to ask one more question.' Teacher Ciming then shouted. Yangqi said: 'A good shout!' The teacher shouted again, and the predecessor also shouted. The teacher shouted twice in a row, and the predecessor bowed and returned to the assembly. Everyone must know that encountering a true teacher after awakening is like meeting someone at the crossroads, yet it is like shaking hands on the summit of a thousand peaks. Meeting on the summit of a thousand peaks is like shaking hands at the crossroads. This old monk once composed a verse: 'I do not dwell where others dwell, I do not walk where others walk. It is not that it is difficult to live with others, but that monastics and lay practitioners must be clearly distinguished.' This old monk, on this occasion of departure, has opened the mouth of the cloth bag and scattered it before everyone. Those with eyes, please do not misunderstand. Instructing the assembly, he said: 'In the past, at the assembly on Vulture Peak, the World Honored One held up a flower to show the assembly, and Venerable Kasyapa broke into a smile.'
尊拈花。迦葉微笑。世尊道。吾有正法眼藏。分付摩訶大迦葉。流傳無令斷絕。至於今日。若是正法眼藏。釋迦老子。自無分。將甚麼分付。將甚麼流傳。諸人分上。各各自有正法眼藏。每日起來。是是非非。分南道北。種種施為。正是正法眼藏之光影。此眼開時。乾坤大地。日月星辰。森羅萬象。只在目前。不見有毫𨤲之相。此眼未開時。盡在諸人眼睛裡。已開者。不在此限。未開者。山僧為諸人。開此正法眼藏看。豎起兩指云。看看。若也見得。事同一家。其或未然。不免重說偈言。諸人法眼藏。千聖莫能當。為君通一線。光輝滿大唐。須彌走入海。六月降嚴霜。法華雖恁么。無句得商量。
既滿口說了。為甚麼。卻道無句得商量。喝一喝云。分身兩處看。
示眾云。如我按指。海印發光。拈起拄杖云。山河大地。水鳥樹林。情與無情。盡向拄杖頭上。作大師子吼。演說摩訶大般若。且道。天臺南嶽。說個甚麼法門。南嶽說。洞上五位修行。君臣父子。各得其宜。莫守寒巖異草青。坐著白雲宗不妙。天臺說。臨濟三玄三要。四料簡。一喝分賓主。照用一時行。要會個中意。日午打三更。廬山出來道。你兩個漢。正在葛藤窠里。不見道。欲得不招無間業。莫謗如來正法輪。此三個見解。若上衲僧秤子秤
【現代漢語翻譯】 現代漢語譯本： 世尊拈起一朵花，摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）微微一笑。世尊說：『我有正法眼藏（dharma-cakṣus，能正確認識佛法的眼睛），交付給摩訶迦葉，流傳下去不要斷絕，直到今天。』如果是正法眼藏，釋迦老子（Śākyamuni，釋迦牟尼佛的俗稱）自己都沒有份，拿什麼交付？拿什麼流傳？各位的份上，各自都有正法眼藏。每天起來，是是非非，分南道北，種種作為，正是正法眼藏的光影。此眼打開時，乾坤大地，日月星辰，森羅萬象，只在目前，不見有絲毫纖細的差別之相。此眼未打開時，盡在各位的眼睛裡。已經打開的人，不在此限。未打開的人，山僧為各位，打開這正法眼藏看看。豎起兩指說：『看看。』如果見得了，事同一家。如果不然，不免再說偈語：『各位的法眼藏，千聖也無法比當。為你開通一線，光輝充滿大唐。須彌山（Sumeru，佛教宇宙觀中的聖山）走入大海，六月降下嚴霜。法華經（Lotus Sūtra，大乘佛教的重要經典）雖然這樣說，沒有一句可以商量。』 既然滿口說了，為什麼卻說沒有一句可以商量？喝一聲說：『分身兩處看。』 開示大眾說：『如我按指，海印發光（samudra-mudrā，一種禪定狀態，能反映宇宙萬象）。』拿起拄杖說：『山河大地，水鳥樹林，有情與無情，都向拄杖頭上，作大師子吼（mahā-simhanāda，佛陀說法時的威猛氣勢），演說摩訶大般若（mahā-prajñā，偉大的智慧）。』且說，天臺宗（Tiantai school，中國佛教宗派）南嶽宗（Nanyue school，禪宗分支）說的是什麼法門？南嶽宗說：『洞上五位修行（Five Ranks，禪宗修行的五個階段），君臣父子，各得其宜。莫守寒巖異草青，坐著白雲宗不妙。』天臺宗說：『臨濟三玄三要（Three Mysteries and Three Essentials，臨濟宗的教學方法），四料簡（Four Distinctions，臨濟宗的辨別方法），一喝分賓主，照用一時行。要會個中意，日午打三更。』廬山宗出來說：『你們兩個漢，正在葛藤窠里。不見道：欲得不招無間業，莫謗如來正法輪。』這三個見解，若上衲僧秤子秤。
【English Translation】 English version: The World-Honored One held up a flower, and Mahākāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) smiled. The World-Honored One said, 'I have the true Dharma-eye treasury (dharma-cakṣus, the eye that correctly recognizes the Dharma), which I entrust to Mahākāśyapa to be passed down without interruption until today.' If it is the true Dharma-eye treasury, Śākyamuni (the common name of Śākyamuni Buddha) himself has no share in it, so what is there to entrust? What is there to pass down? In each of you, there is a true Dharma-eye treasury. Every day when you arise, the rights and wrongs, the divisions of north and south, all kinds of actions, are precisely the light and shadow of the true Dharma-eye treasury. When this eye is opened, the universe, the sun, moon, and stars, and all phenomena are right before you, and you see no trace of subtle differences. When this eye is not opened, everything is within your eyes. Those who have already opened it are not subject to this limitation. For those who have not opened it, this mountain monk will open this true Dharma-eye treasury for you to see. Holding up two fingers, he said, 'Look, look.' If you see it, the matter is of one family. If not, I must repeat the verse: 'The Dharma-eye treasury of all of you, a thousand sages cannot match. I open a single thread for you, its radiance fills the Great Tang. Mount Sumeru (the sacred mountain in Buddhist cosmology) enters the sea, and severe frost falls in June. Although the Lotus Sūtra (an important classic of Mahayana Buddhism) says so, there is no sentence to be discussed.' Having spoken so fully, why then say that there is no sentence to be discussed? He shouted, 'Look at the division of the body in two places.' He instructed the assembly, saying, 'As I press my fingers, the samudra-mudrā (a meditative state that reflects the phenomena of the universe) emits light.' Picking up his staff, he said, 'The mountains and rivers, the earth, the water birds and trees, sentient and insentient beings, all on the head of this staff, roar the great lion's roar (mahā-simhanāda, the majestic aura of the Buddha when preaching), expounding the great prajñā (mahā-prajñā, great wisdom).』 Now, what Dharma gate do the Tiantai school (a Chinese Buddhist school) and the Nanyue school (a branch of Chan Buddhism) speak of? The Nanyue school says, 'The Five Ranks (the five stages of Chan practice) of the Caodong school, sovereign and ministers, father and son, each finds their proper place. Do not cling to the cold cliffs and strange grasses, sitting in the white clouds is not wonderful.' The Tiantai school says, 'The Three Mysteries and Three Essentials (teaching methods of the Linji school), the Four Distinctions (methods of discernment of the Linji school), a single shout distinguishes guest and host, illumination and function occur simultaneously. To understand the meaning within, strike the third watch at midday.' The Lushan school comes out and says, 'You two fellows are right in the tangle of vines. Have you not seen it said: If you wish not to incur the karma of incessant suffering, do not slander the true Dharma wheel of the Tathagata.' These three views, if placed on the scale of a Chan monk...
。一個重八兩。一個重半斤。一個不直半分錢。但願春風齊著力。一時吹入我門來。
示眾云。釋迦老子。有四弘誓願。煩惱無邊誓願斷。法門無邊誓願學眾生無邊誓願度。無上菩提誓願成。法華亦有四弘誓願。饑來要吃飯。寒來要添衣。困來伸腳睡。熱處要風吹。
示眾云。日消萬兩黃金。法華門下不著。直饒不直半分文。正入得法華門。未升得法華堂。未入得法華室。且道。甚麼人升得法華堂。入得法華室。聻。眼有三角。頭峭五嶽。
示眾。舉玄沙因誤服藥。遍身紅爛。僧問。如何是堅固法身。沙云。膿滴滴地。
後來懷和尚頌云。滴滴通身是爛膿。釣魚船上顯家風。時人只看絲綸上。不見蘆花對蓼紅。
亦有人。問法華。如何是清凈法身。只答他道。屎臭薰天。又云。蓮花葉上化生兒。且道。與古人。是同是別。法華亦有一頌云。屎臭薰天亦偶然。法華爭敢為君宣。鼻中若有通天竅。一任橫行不著穿。
示眾云。有時碓觜生花。有時佛面百丑。李公醉倒街頭。自是張公吃酒。燈籠皺斷眉頭。露柱呵呵拍手。
示眾云。未透者。須教伊識。已透者。須共伊行。盡大地是沙門一隻眼。教阿誰識。實際理地。不受一塵。向甚麼處行。所以道。他人住處我不住。他人行處
【現代漢語翻譯】 現代漢語譯本：一個重八兩，一個重半斤，一個不值半分錢。但願春風齊心協力，一時都吹進我的門來。
開示大眾說：釋迦老子（釋迦牟尼佛的尊稱）有四弘誓願：煩惱無邊誓願斷，法門無邊誓願學，眾生無邊誓願度，無上菩提誓願成。《法華經》也有四弘誓願：餓了就要吃飯，冷了就要添衣，困了就伸腳睡覺，熱了就要吹風。
開示大眾說：每天消耗萬兩黃金，在法華門下卻不被看重。即使一文不值，也能進入法華門。但還沒能升入法華堂，進入法華室。那麼，什麼樣的人才能升入法華堂，進入法華室呢？眼睛有三個角，頭頂高聳如五嶽。
開示大眾：舉玄沙（玄沙師備禪師）因誤服藥，遍身紅腫潰爛。有僧人問：『如何是堅固法身？』玄沙回答說：『膿滴滴地。』
後來懷和尚作頌說：『滴滴通身是爛膿，釣魚船上顯家風。世人只看絲綸上，不見蘆花對蓼紅。』
也有人問法華（法華禪師）：『如何是清凈法身？』我只回答他說：『屎臭熏天。』又說：『蓮花葉上化生兒。』那麼，這與古人所說的是相同還是不同呢？法華也有一首頌說：『屎臭熏天亦偶然，法華爭敢為君宣。鼻中若有通天竅，一任橫行不著穿。』
開示大眾說：有時碓嘴生花，有時佛面百丑。李公醉倒街頭，自是張公吃酒。燈籠皺斷眉頭，露柱呵呵拍手。
開示大眾說：未開悟的人，必須教他認識；已開悟的人，必須與他同行。整個大地都是沙門（出家修道的人）的一隻眼，教誰去認識？在實際理地上，不受一絲塵埃，向什麼地方去修行？所以說：他人居住的地方我不居住，他人行走的地方我不行走。
【English Translation】 English version: One weighs eight taels, one weighs half a catty, and one is not worth half a cent. I hope the spring breeze will work together to blow them all into my door at once.
Instructing the assembly: Shakyamuni Buddha (釋迦老子) (a respectful title for Shakyamuni Buddha) has four great vows: to liberate limitless beings, to eradicate endless afflictions, to master countless teachings, and to realize supreme enlightenment. The Lotus Sutra (法華經) also has four great vows: to eat when hungry, to add clothes when cold, to stretch out and sleep when tired, and to seek a breeze when hot.
Instructing the assembly: Consuming ten thousand taels of gold daily is not valued under the Lotus school. Even if it's not worth half a cent, one can still enter the Lotus gate. But one has not yet ascended to the Lotus hall or entered the Lotus chamber. Then, what kind of person can ascend to the Lotus hall and enter the Lotus chamber? Eyes with three corners, a head towering like the Five Peaks (五嶽).
Instructing the assembly: Quoting Xuansha (玄沙) (Zen Master Xuansha Shibei) who mistakenly took medicine, causing his body to be red and festering. A monk asked, 'What is the indestructible Dharmakaya (堅固法身) (Dharma body)?' Xuansha replied, 'Pus dripping.'
Later, Monk Huai composed a verse: 'Dripping, the whole body is rotten pus, revealing the family style on the fishing boat. People only look at the fishing line, not seeing the reed flowers against the red smartweed.'
Someone also asked Fahua (法華) (Zen Master Fahua), 'What is the pure Dharmakaya (清凈法身) (Dharma body)?' I only answered him, 'The stench of excrement fills the sky.' Also saying, 'A child born from a lotus leaf.' Then, is this the same or different from what the ancients said? Fahua also has a verse: 'The stench of excrement filling the sky is also accidental, how dare Fahua explain it for you? If there is a hole in your nose that reaches the sky, you can roam freely without being obstructed.'
Instructing the assembly: Sometimes flowers bloom on the pestle, sometimes the Buddha's face is a hundred ugly. Lord Li falls drunk in the street, it's Zhang who is drinking wine. The lantern wrinkles its brow, the pillar claps its hands and laughs.
Instructing the assembly: Those who have not penetrated must be taught to recognize; those who have penetrated must walk together with. The entire earth is the one eye of the Shramana (沙門) (a wandering ascetic), who should be taught to recognize? In the realm of actual principle, not a speck of dust is received, where should one practice? Therefore, it is said: I do not dwell where others dwell, I do not walk where others walk.
我不行。不是與人難共住。大都緇素要分明。少處減些子。多處添些子。為甚麼。少處更減。多處更添。神仙秘訣。父子不傳。
示眾云。若端的得一回汗出來。便向一莖草上。現瓊樓玉殿。若末端的得一回汗出來。縱有瓊樓玉殿。卻被一莖草蓋卻。作么生得汗出去。自有一雙窮相手。不曾容易舞三臺。
示眾云。古人留下一言半句。未透者。撞著鐵壁相似。忽然一日覷透。方知自己是鐵壁。如今作么生透。良久云。鐵壁鐵壁。
示眾云。明明知道。只是這個。為甚麼。透不過。只謂見人開口時。便喚作言句。見人閉口時。便喚作良久默然。又道。動轉施為。開言吐氣。盡十方世界內。無不是自己。所以墮在途中。隱隱猶懷舊日嫌不見雲門道。聞聲悟道。見色明心。舉手云。觀世音菩薩。將錢買胡餅。放下手。元來卻是饅頭。不見。山僧住法華時道。無業禪師云。一毫頭。凡聖情念未盡。未免入驢胎馬腹裡去。直饒一毫頭。凡聖情念頓盡。亦未免入驢胎馬腹裡去。瞎漢。但恁么參。
僧問。智不到處。切忌道著。道著時如何。師云。風吹日炙。云恁么則無處容身去也。師云。碓搗磨磨。云官不容針。私通車馬。師云。可貴可賤。僧彈指一下。師云。恰是。僧吐舌。師云。家貧猶自可。路貧愁
【現代漢語翻譯】 現代漢語譯本：我不行，不是因為難以與人相處，而是因為僧人和俗人之間必須分清楚。少的地方減少一些，多的地方增加一些。為什麼呢？因為少的地方還要減少，多的地方還要增加。這是神仙的秘訣，父子之間也不會傳授。
開示大眾說：如果真正地出了一身汗，就能在一棵小草上，看到用瓊玉建造的樓閣宮殿。如果還沒有真正地出了一身汗，縱然有瓊樓玉殿，也會被一棵小草遮蓋住。怎樣才能出汗呢？自然有一雙貧窮的手，不輕易地舞動三臺。
開示大眾說：古人留下的一言半句，沒有領悟的人，就像撞到鐵壁一樣。忽然有一天領悟了，才知道自己就是鐵壁。現在要怎樣才能穿透呢？停頓了很久說：鐵壁，鐵壁。
開示大眾說：明明知道，就是這個。為什麼不能穿透呢？只因爲見到別人開口說話時，就稱之為言語語句；見到別人閉口不語時，就稱之為良久沉默。又說，一舉一動，一言一語，整個十方世界之內，沒有不是自己的。所以才會墮落在半途之中，隱隱約約還懷念著過去的偏見。不見雲門（Yunmen，禪宗大師）說：『聞聲悟道，見色明心。』舉起手說：『觀世音菩薩（Guanshiyin Pusa，Avalokiteśvara），用錢買胡餅，』放下手，『原來卻是饅頭。』不見嗎？山僧我住在法華寺（Fahua Temple）時說：無業禪師（Wuye Chanshi，禪師名號）說：『即使只有一毫的凡夫和聖人的情念沒有斷盡，也免不了要墮入驢胎馬腹之中。』即使一毫的凡夫和聖人的情唸完全斷盡，也免不了要墮入驢胎馬腹之中。』瞎漢，就這樣參悟。
僧人問：智慧達不到的地方，切記不要說出來。說出來會怎麼樣？師父說：風吹日曬。僧人說：這樣就沒有容身之處了。師父說：碓搗磨磨。僧人說：官府不容針，私下裡卻能通行車馬。師父說：可貴也可賤。僧人彈了一下手指。師父說：恰好是這樣。僧人吐了吐舌頭。師父說：家境貧寒還可以忍受，道路貧困才令人擔憂。
【English Translation】 English version: I cannot do it, not because it's difficult to live with others, but because monks and laypeople must be clearly distinguished. Reduce a little where there is too little, and add a little where there is too much. Why? Because where there is too little, reduce even more, and where there is too much, add even more. This is the secret of the immortals, not even passed down between father and son.
Addressing the assembly, he said: 'If you truly sweat once, you will see jade palaces and pavilions on a single blade of grass. If you haven't truly sweat once, even if there are jade palaces and pavilions, they will be covered by a single blade of grass. How can you sweat? Naturally, there is a pair of poor hands that do not easily dance the three platforms.'
Addressing the assembly, he said: 'The ancients left a word or half a sentence. Those who haven't penetrated it are like hitting an iron wall. Suddenly, one day, they penetrate it and realize that they themselves are the iron wall. Now, how can you penetrate it? After a long pause, he said: Iron wall, iron wall.'
Addressing the assembly, he said: 'Clearly knowing, it's just this. Why can't you penetrate it? Just because when you see someone open their mouth to speak, you call it words and sentences; when you see someone close their mouth and remain silent, you call it prolonged silence. And you say that every movement, every action, every word, every breath, within the entire ten directions of the world, there is nothing that is not oneself. Therefore, you fall by the wayside, vaguely cherishing old prejudices. Haven't you seen Yunmen (Yunmen, a Chan master) say: 'Hear the sound and awaken to the Way, see the form and clarify the mind.' Raising his hand, he said: 'Guanshiyin Pusa (Guanshiyin Pusa, Avalokiteśvara), uses money to buy sesame cakes,' putting down his hand, 'it turns out to be steamed buns.' Haven't you seen? When I, this mountain monk, lived at Fahua Temple (Fahua Temple), I said: Zen Master Wuye (Wuye Chanshi, a Zen master's name) said: 'Even if only a hair's breadth of worldly and saintly thoughts are not exhausted, you will inevitably fall into the womb of a donkey or a horse.' Even if a hair's breadth of worldly and saintly thoughts are completely exhausted, you will still inevitably fall into the womb of a donkey or a horse.' Blind man, just contemplate like this.'
A monk asked: 'Where wisdom does not reach, be sure not to speak of it. What happens when you speak of it?' The master said: 'Wind blows and sun scorches.' The monk said: 'Then there is nowhere to take refuge.' The master said: 'Pestle pounds and mill grinds.' The monk said: 'The government does not allow a needle, but privately allows the passage of carts and horses.' The master said: 'Both valuable and cheap.' The monk snapped his fingers once. The master said: 'Exactly so.' The monk stuck out his tongue. The master said: 'Poverty at home is still bearable, but poverty on the road is worrying.'
殺人。僧呵呵大笑。師云。放過一著。
僧問。龍門未透時如何。師云。不是這個調。云透后如何。師云。不是這個調。僧擬議。師云。買賣不當價。
建康府保寧仁勇禪師(凡十四)
明州竺氏子。少習天臺教。后更衣。謁雪竇顯禪師。顯熟視之。呵曰。殃祥座主。師氣不平。發憤下山。望雪竇山。大展坐具。禮三拜。誓曰。我此生行腳參禪。名不過如雪竇。誓不歸鄉。即謁楊岐。發明心地。岐歿。從同參守端禪師游。研極玄奧。后出世。兩住保寧。而終老焉。
示眾云。佛祖正令。凡聖俱忘。機智難明。心境雙絕。所以佛祖到這裡。盡皆亡鋒結舌。設有一言半句。皆是為蛇𦘕足。落草之談分外之說。實際理中。本無如是事。何謂如此。要諸人回頭瞥地去。不逐言語去。返本還源去。不涉岐路去。踏破化城去。截斷兩頭去。歸家穩坐去。諸人何不向佛未出世時。薦取。祖師未來時薦取。父母未生時薦取。只如父母未生時。且道。自家本命元辰。作甚麼面目。還委悉么。良久云。團圞古鏡無纖翳。試請回頭一照看。
示眾云。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。分毫不相離。如身影相似。欲識佛去處。只這語聲是。
師云。大眾傅大士。此之一頌。古今不墜。
【現代漢語翻譯】 現代漢語譯本 殺人。僧人呵呵大笑。禪師說：『放過一著。』 僧人問：『龍門未透時如何？（指未開悟時是什麼樣的？）』禪師說：『不是這個調。』（指不是這種狀態。）僧人又問：『透后如何？（指開悟后是什麼樣的？）』禪師說：『不是這個調。』（指也不是這種狀態。）僧人猶豫不決。禪師說：『買賣不當價。』（指你的理解不到位。） 建康府保寧仁勇禪師(凡十四) 明州竺氏子。年少時學習天臺教義。後來出家。拜見雪竇顯禪師（Xuedou Xian）。雪竇顯仔細地看著他，呵斥道：『殃祥座主。』（指只會講經說法，沒有實證的僧人。）禪師心中不平，發憤下山。遙望雪竇山，大展坐具，禮拜三次，發誓說：『我此生行腳參禪，名聲如果不超過雪竇，誓不回鄉。』於是拜見楊岐禪師（Yangqi），開悟了心地。楊岐禪師圓寂后，跟隨同參守端禪師（Shouduan）遊學，深入研究玄奧的佛理。後來出世弘法，兩次住持保寧寺，最終在那裡圓寂。 禪師開示大眾說：『佛祖的正令，是凡聖俱忘，機智難以捉摸，心境雙雙泯滅。所以佛祖到了這裡，都緘口不言。如果有一言半句，都是畫蛇添足，多餘的話。在實際的真理中，本來就沒有這些事。』為什麼這麼說呢？是要大家回頭一瞥，不要追逐言語，要返本還源，不要走上歧路，要踏破化城（指虛幻的境界），要截斷兩頭（指斷絕相對的觀念），要歸家穩坐（指安住于自性）。大家為什麼不向佛未出世時去體悟？在祖師未來時去體悟？在父母未生時去體悟？就像父母未生時，且說，你自己的本命元辰，是什麼樣的面目？還清楚嗎？』良久，禪師說：『團圞古鏡無纖翳，試請回頭一照看。』（指圓滿的古鏡沒有一絲塵埃，請回頭看看你的本來面目。） 禪師開示大眾說：『夜夜抱佛眠，朝朝還共起。起坐鎮相隨，語默同居止。分毫不相離，如身影相似。欲識佛去處，只這語聲是。』（指時時刻刻與佛同在，佛就在你的日常生活中。） 禪師說：『大眾，傅大士（Fu Dashi）的這首偈頌，古今不衰。』
【English Translation】 English version Killing a man. The monk laughed heartily. The Master said, 'Passed over a move.' A monk asked, 'What is it like before passing through Dragon Gate? (referring to the state before enlightenment)' The Master said, 'Not this tune.' (referring to not this state). The monk asked, 'What is it like after passing through?' The Master said, 'Not this tune.' (referring to not this state either). The monk hesitated. The Master said, 'The deal is not worth the price.' (referring to your understanding is not thorough enough). Chan Master Renyong of Baoning Temple in Jiankang Prefecture (Fourteen in total) A man from the Zhu family in Mingzhou. He studied the Tiantai teachings in his youth. Later, he became a monk. He visited Chan Master Xuedou Xian. Xuedou Xian looked at him carefully and scolded, 'Calamity-omen lecturer.' (referring to a monk who only lectures on scriptures without actual practice). The Master felt indignant and went down the mountain in anger. Looking towards Mount Xuedou, he spread out his sitting mat and bowed three times, vowing, 'In this life, I will travel and practice Chan. If my name does not surpass Xuedou, I vow not to return home.' Then he visited Chan Master Yangqi and awakened his mind. After Chan Master Yangqi passed away, he followed his fellow practitioner Chan Master Shouduan, deeply studying the profound Buddhist principles. Later, he emerged to propagate the Dharma, residing twice at Baoning Temple, and eventually passed away there. The Master instructed the assembly, saying, 'The Buddha's and Patriarchs' true decree is that both the mundane and the sacred are forgotten, wisdom is difficult to fathom, and both mind and environment are extinguished. Therefore, when the Buddhas and Patriarchs arrive here, they all remain silent. If there is even half a sentence, it is like drawing legs on a snake, superfluous words. In the actual truth, there is originally no such thing.' Why is this so? It is to make everyone turn their heads and glance, not to chase after words, to return to the origin, not to go astray, to break through the illusory city (referring to the illusory realm), to cut off both ends (referring to severing relative concepts), and to return home and sit securely (referring to abiding in one's own nature). Why don't you all realize it when the Buddha has not yet appeared in the world? Realize it when the Patriarch has not yet come? Realize it when your parents have not yet been born? Just like when your parents have not yet been born, tell me, what is the face of your own original destiny? Are you still clear about it?' After a long pause, the Master said, 'The round ancient mirror has no fine dust; please turn your head and take a look.' (referring to the perfect ancient mirror has no dust, please turn your head and look at your original face). The Master instructed the assembly, saying, 'Every night I sleep embracing the Buddha, and every morning I wake up with him. Rising and sitting, we always accompany each other; in speech and silence, we dwell together. Not separated by even a fraction, like a shadow following the body. If you want to know where the Buddha is, it is just this sound of speech.' (referring to being with the Buddha at all times, the Buddha is in your daily life). The Master said, 'Everyone, this verse by Fu Dashi has not declined from ancient times to the present.'
一切人。向此瞥地者亦多。錯會者不少。玄沙云。大小傅大士。只認得個昭昭靈靈。洞山聰和尚云。且道。衲僧家。日裡還曾睡也無。此二尊宿。兩轉語。誰言世上無仙客。須信壺中別有天。
保寧亦有一頌。要眠時即眠。要起時即起。水洗面皮光。啜茶濕卻觜。大海紅塵生。平地波瀾起。呵呵阿呵呵。啰哩哩啰哩。
示眾云。古人底今人用。今人底古人為。古今無背面。今古幾人知。㖿嗚伊。一九與二九。相逢不出手。
示眾。舉佔德云。文殊門入者。墻壁瓦礫。為汝發機。觀音門入者。蝦蟆蚯蚓。為汝發機。普賢門入者。不動步遍十方。
大眾。東西南北。四圍上下。筑著磕著。不覺不知。過在甚麼處。良久云。紅粉易妝端正女。無錢難作好兒郎。
示眾云。風鳴條。雨破塊。曉來枕上鶯聲碎。蝦蟆蚯蚓一時鳴。妙德空生都不會。都不會。三個成群。四個作隊。窈窈窕窕。飄飄飖飖。向南北東西。折得梨花李花。一佩兩佩。
示眾云。釋迦老子四十九年說法。不曾道著一字。優婆鞠多。丈室盈籌。不曾度得一人。達磨不居少室。六祖不住曹溪。誰為後昆。誰為先覺。既然如是。彼自無瘡。勿傷之也。拍膝顧眾云。且喜天下太平。
示眾云。大方無外。大圓無內。無內
【現代漢語翻譯】 現代漢語譯本： 所有人。向這裡瞥一眼的人很多，但誤解的人也不少。玄沙（Xuan Sha，禪師名）說：『大小傅大士（Da Xiao Fu Da Shi，指傅翕，南北朝時期的居士），只認識那昭昭靈靈的東西。』洞山聰和尚（Dongshan Cong Heshang，禪師名）說：『且說，我們出家人，白天還曾睡覺嗎？』這兩位尊宿（Zunsou，德高望重的僧人），兩句轉語，誰說世上沒有仙人？要相信壺中另有天地。 保寧（Baoning，地名，也指保寧仁勇禪師）也有一首偈頌：要睡的時候就睡，要起的時候就起。用水洗面皮光亮，喝茶潤濕嘴唇。大海生出紅塵，平地掀起波瀾。呵呵阿呵呵，啰哩哩啰哩。 開示大眾說：古人的東西現在人用，現在人的東西古人來用。古今沒有正反面，古今有幾人知道？㖿嗚伊。一九和二九，相逢不出手。 開示大眾。舉佔德（Zhan De，禪師名）的話說：從文殊（Wenshu，文殊菩薩）門入者，墻壁瓦礫，為你發起機鋒。從觀音（Guanyin，觀世音菩薩）門入者，蝦蟆蚯蚓，為你發起機鋒。從普賢（Puxian，普賢菩薩）門入者，不移動腳步而遍及十方。 大眾。東西南北，四面八方，碰撞著，磕碰著，不覺不知，過失在哪裡？良久說：紅粉容易打扮出端正的女子，沒有錢難以成為好兒郎。 開示大眾說：風吹樹枝鳴叫，雨打土塊破碎，清晨醒來枕邊傳來黃鶯的啼叫聲。蝦蟆蚯蚓一時齊鳴，妙德（Miaode，指舍利弗）和空生（Kongsheng，指須菩提）都不能領會。不能領會。三個成群，四個作隊。窈窈窕窕，飄飄飖飖。向南北東西，折得梨花李花，一佩兩佩。 開示大眾說：釋迦老子（Shijia Laozi，釋迦牟尼佛）四十九年說法，不曾說過一個字。優婆鞠多（Youpo Jupuo，尊者名），丈室裡裝滿了籌碼，不曾度化一個人。達磨（Damo，菩提達摩）不住在少室山，六祖（Liuzu，慧能）不住在曹溪。誰是後來的學習者，誰是先覺悟者？既然這樣，他自己沒有瘡，就不要去傷害他。』拍膝顧視大眾說：『可喜的是天下太平。』 開示大眾說：大方沒有外，大圓沒有內，沒有內
【English Translation】 English version: All people. Many glance at this place, but not a few misunderstand. Xuan Sha (Xuan Sha, name of a Chan master) said, 'Both big and small Fu Da Shi (Da Xiao Fu Da Shi, referring to Fu Xi, a lay Buddhist of the Southern and Northern Dynasties) only recognize the bright and spiritual thing.' Monk Cong of Dongshan (Dongshan Cong Heshang, name of a Chan master) said, 'Tell me, have we monks ever slept during the day?' These two venerable monks (Zunsou, highly respected monks), with two turning phrases, who says there are no immortals in the world? You must believe there is another heaven and earth in the pot. Baoning (Baoning, place name, also referring to Chan Master Renyong of Baoning) also has a verse: Sleep when you want to sleep, get up when you want to get up. Washing your face makes your skin bright, sipping tea wets your lips. The great sea gives rise to the red dust, and waves rise on the flat ground. Hehe A hehe, luo li li luo li. Instructing the assembly, he said: 'The ancients' things are used by people today, and today's people's things are used by the ancients. There is no front or back in ancient and modern times, how many people know ancient and modern times? 㖿嗚伊. One nine and two nine, meeting without making a move.' Instructing the assembly. Citing Zhan De's (Zhan De, name of a Chan master) words: 'Those who enter through the gate of Manjusri (Wenshu, Manjusri Bodhisattva), walls and tiles, activate the mechanism for you. Those who enter through the gate of Avalokitesvara (Guanyin, Avalokitesvara Bodhisattva), frogs and earthworms, activate the mechanism for you. Those who enter through the gate of Samantabhadra (Puxian, Samantabhadra Bodhisattva), without moving a step, pervade the ten directions.' The assembly. East, west, north, south, all around, bumping and knocking, unknowingly, where is the fault? After a long silence, he said: 'It is easy to make up a beautiful woman with rouge, but it is difficult to be a good son without money.' Instructing the assembly, he said: 'The wind whistles through the branches, the rain breaks the clods, and the sound of orioles breaks on the pillow at dawn. Frogs and earthworms chirp all at once, Miaode (Miaode, referring to Sariputra) and Kongsheng (Kongsheng, referring to Subhuti) cannot comprehend. Cannot comprehend. Three form a group, four form a team. Graceful and elegant, fluttering and swaying. Towards the north, south, east, and west, picking pear blossoms and plum blossoms, wearing one or two.' Instructing the assembly, he said: 'Shakyamuni Buddha (Shijia Laozi, Shakyamuni Buddha) preached the Dharma for forty-nine years, without saying a single word. Upagupta (Youpo Jupuo, name of a venerable one), the room was filled with counting chips, without converting a single person. Bodhidharma (Damo, Bodhidharma) did not reside in Shaoshi Mountain, and the Sixth Patriarch (Liuzu, Huineng) did not reside in Caoqi. Who are the later learners, and who are the first enlightened ones? Since it is so, if he has no sore, do not hurt him.' He clapped his knee and looked at the assembly, saying: 'It is gratifying that the world is at peace.' Instructing the assembly, he said: 'The great square has no outside, the great circle has no inside, no inside
無外。聖凡普會。瓦礫生光。須彌粉碎。無量法門。百千三昧。拈起拄杖云。總在這裡。會么。蘇嚕囌嚕。悉哩悉哩。娑訶。
示眾云。真相無形。示形顯相。千怪萬狀。自此而彰。喜則滿面光生。怒則雙眉𨺗豎。非凡非聖。或是或非。人不可量。天莫能測。直下構得。未稱丈夫。喚不回頭。且莫錯怪。
示眾云。許由洗耳。徒賣弄于清高。巢父飲牛。謾誇張于意氣。太公垂鉤。終是有心。范蠡泛湖。焉能絕跡。直得君臣道合。海晏河清。風不鳴條。雨不破塊。爭似三月野花隨處發。九秋黃葉滿空飛。狂歌向碧洞之前。大醉於玉壺之里。拍手大笑云。還知么。昨日是季秋霜冷。今朝是孟冬漸寒。
示眾云。釋迦掩室于摩竭。已泄天機。凈名杜口于毗耶。特地饒舌。少林九年面壁。老不歇心。永嘉一宿曹溪。徒夸英俊。乃召大眾云。只如保寧恁么道。還有過也無。復云。路逢劍客須呈劍。不是詩人不獻詩。
師升座。有僧作禮起。以手。向懷中。作取物呈似勢。師左顧。僧起立。作獻勢。師右顧。僧伸手。作接物復安懷內勢。師以手直下指。僧擬議。師云。只有這個。更無那個。僧以手劃一劃。師云。果然僧歸眾。師呵呵大笑。
復一僧出。作禮起。畫一圓相。師以左手。拋向后。僧又
【現代漢語翻譯】 現代漢語譯本 『無外』，沒有內外之分。聖人與凡人普遍聚集在一起。即使是瓦片碎石也能發出光芒，須彌山（Sumeru，佛教宇宙觀中的中心山）也會粉碎。無量的法門，成百上千的三昧（Samadhi，佛教中的一種冥想狀態）。拿起拄杖說：『一切都在這裡。明白嗎？』蘇嚕囌嚕。悉哩悉哩。娑訶（mantra，咒語）。
開示大眾說：『真相沒有固定的形狀，爲了顯現而示現各種形象，千奇百怪，都由此而彰顯。高興時滿面容光煥發，憤怒時雙眉緊鎖。既非凡人也非聖人，或者對或者不對。人的能力不可估量，天的力量也無法測度。如果只是直接領悟，還不能稱之為大丈夫。即使呼喚也不會回頭，切莫錯怪。』
開示大眾說：『許由（Xu You，傳說中的隱士）洗耳，不過是賣弄清高。巢父（Chao Fu，傳說中的隱士）飲牛，也只是誇張自己的意氣。姜太公（Jiang Taigong，周朝的開國功臣）垂釣，終究還是有所圖謀。范蠡（Fan Li，春秋時期政治家）泛舟湖上，又怎能完全斷絕軌跡。只有達到君臣同心同德，天下才能太平安寧，風不吹動樹枝，雨不損壞土塊。怎比得上三月的野花隨處盛開，九月的黃葉漫天飛舞。在碧洞前縱情歌唱，在玉壺裡痛飲大醉。』拍手大笑說：『還知道嗎？昨天還是深秋霜冷，今天已是初冬漸寒。』
開示大眾說：『釋迦牟尼（Sakyamuni，佛教創始人）在摩竭陀國（Magadha）閉關不出，已經泄露了天機。維摩詰（Vimalakirti，佛教在家居士）在毗耶離城（Vaishali）閉口不言，反而顯得多嘴。達摩（Bodhidharma，禪宗初祖）在少林寺面壁九年，老了也不肯停歇。永嘉玄覺（Yongjia Xuanjue，禪宗大師）在曹溪（Caoxi）住了一夜，只是徒夸自己英俊。』於是召集大眾說：『像保寧（Baoning，禪師名號）這樣說，還有過錯嗎？』又說：『路遇劍客就要亮劍，不是詩人就不要獻詩。』
禪師升座。有一位僧人行禮後站起來，用手向懷中做取物呈獻的姿勢。禪師向左看。僧人站立，做出獻物的姿勢。禪師向右看。僧人伸手，做出接過物品又放回懷中的姿勢。禪師用手直直向下指。僧人猶豫不決。禪師說：『只有這個，沒有那個。』僧人以手劃了一下。禪師說：『果然。』僧人回到大眾中。禪師呵呵大笑。
又一位僧人出來，行禮後站起來，畫了一個圓相（圓圈，佛教中象徵圓滿）。禪師用左手向後拋去。僧人又...
【English Translation】 English version 'Without outside'. There is no distinction between inside and outside. Saints and ordinary people universally gather together. Even tiles and rubble emit light, and Mount Sumeru (the central mountain in Buddhist cosmology) is pulverized. Immeasurable Dharma gates, hundreds and thousands of Samadhis (a state of meditative consciousness in Buddhism). He picks up his staff and says, 'Everything is here. Do you understand?' Suru Suru. Siri Siri. Svaha (mantra).
Instructing the assembly, he says, 'True form is without shape. Showing form manifests appearances, in thousands of strange ways, all revealed from this. When happy, the face is radiant. When angry, the eyebrows are furrowed. Neither ordinary nor saintly, either right or wrong. Human ability is immeasurable, and the power of heaven is unfathomable. If one only directly comprehends, one cannot yet be called a great man. Even if called, one will not turn back, so do not misunderstand.'
Instructing the assembly, he says, 'Xu You (a legendary hermit) washing his ears was merely showing off his purity. Chao Fu (a legendary hermit) letting his ox drink was merely exaggerating his spirit. Jiang Taigong (a founding minister of the Zhou dynasty) fishing was ultimately intentional. Fan Li (a politician of the Spring and Autumn period) boating on the lake, how could he completely sever his traces? Only when ruler and minister are of one mind and virtue can the world be peaceful and tranquil, the wind not rustling the branches, and the rain not breaking the clods of earth. How can it compare to the wildflowers blooming everywhere in the third month, and the yellow leaves flying all over the sky in the ninth month? Singing wildly before the green cave, getting drunk in the jade pot. ' He claps his hands and laughs loudly, saying, 'Do you still know? Yesterday was late autumn with cold frost, today is early winter gradually getting colder.'
Instructing the assembly, he says, 'Sakyamuni (the founder of Buddhism) closing his room in Magadha (an ancient kingdom in India) had already revealed the heavenly secrets. Vimalakirti (a Buddhist layman) keeping silent in Vaishali (an ancient city in India) was particularly verbose. Bodhidharma (the first patriarch of Zen Buddhism) facing the wall for nine years at Shaolin Temple, did not rest his mind even in old age. Yongjia Xuanjue (a Zen master) staying overnight at Caoxi (a place associated with Zen Buddhism) was merely boasting of his handsomeness.' Then he summoned the assembly and said, 'Like Baoning (a Zen master's name) saying this, is there any fault?' He also said, 'When meeting a swordsman on the road, one must present one's sword. If not a poet, one should not offer poetry.'
The Zen master ascends the seat. A monk bows and stands up, making a gesture of taking something from his bosom and presenting it. The Zen master looks to the left. The monk stands, making a gesture of offering something. The Zen master looks to the right. The monk reaches out, making a gesture of receiving the object and putting it back into his bosom. The Zen master points straight down with his hand. The monk hesitates. The Zen master says, 'Only this, there is no that.' The monk draws a line with his hand. The Zen master says, 'Indeed.' The monk returns to the assembly. The Zen master laughs heartily.
Another monk comes out, bows and stands up, drawing a circle (a symbol of perfection in Buddhism). The Zen master throws it backward with his left hand. The monk again...
畫一圓相。師以右手。拋向后。僧歸眾。師云。更有甚麼。僧無語。師拍膝云。龍頭蛇尾。僧云。賊過後張弓。師乃噓噓。
僧問。如何是保寧境。師云。主山頭倒卓。云如何是境中人。師云。鼻孔無半邊。
云如何是佛法大意。師云。鑊湯無冷處。
洪州翠巖可真禪師法嗣
潭州大溈慕喆禪師(凡九)
撫州臨川聞氏子。
示眾云。月生一。大地茫茫誰受屈。月生二。東西南北沒巴鼻。月生三。善財特地向南參。所以道。放行也怛薩舒光。把住也泥沙匿曜。且道。放行是。把住是。良久云。圓伊三點水。萬物自尖新。
示眾云。阿剌剌。是甚麼。翻思當年破灶墮。杖子忽擊著。方知辜負我。以拄杖。擊香臺一下云。墮墮。
示眾云。古佛道。昔于波羅奈。轉四諦法輪。墮坑落塹。今復轉最妙無上大法輪。土上更加泥。如今還有不歷階梯。獨超方外者么。良久云。出頭天外看。誰是個中人。
示眾云。捫空追響。勞汝精神。夢覺覺非。復有何事。德山老人。在汝諸人。眉毛眼睫上。諸人還覺么。若也覺去。夢覺覺非。若也未覺。捫空追響。終無了期。直饒向這裡。倜儻分明。猶是梯山入貢。還有獨超方外者么。良久云。且莫詐明頭。
示眾云。白雲澹
【現代漢語翻譯】 現代漢語譯本 畫一個圓相（佛教用語，指圓滿的象徵）。禪師用右手向後拋出。僧人回到大眾中。禪師說：『還有什麼要說的？』僧人無語。禪師拍膝說：『龍頭蛇尾。』僧人說：『賊走之後才張弓。』禪師於是發出『噓噓』的聲音。
僧人問：『如何是保寧（地名）的境界？』禪師說：『主山頭倒立。』（僧人）問：『如何是境界中的人？』禪師說：『鼻孔沒有半邊。』
（僧人）問：『如何是佛法的大意？』禪師說：『鑊湯（沸騰的湯）沒有冷的地方。』
洪州翠巖可真禪師的法嗣
潭州大溈慕喆禪師（共九則）
撫州臨川聞氏之子。
開示大眾說：『月亮初生。大地茫茫誰感到委屈？』『月亮生到第二日。東西南北沒有線索。』『月亮生到第三日。善財童子特地向南方參訪。』所以說：『放開時也放出光芒，把持住也泥沙遮蔽光輝。』那麼，放開是對，還是把持住是對？』良久說：『圓伊三點水，萬物自然尖新。』
開示大眾說：『阿剌剌（無法翻譯的感嘆詞），是什麼？』回想當年打破灶墮，用禪杖忽然擊中，才知道辜負了我。』用拄杖擊打香臺一下說：『墮墮。』
開示大眾說：『古佛說：過去在波羅奈（Sarnath），轉四諦法輪（Four Noble Truths）。是墮入坑中。現在又轉最妙無上大法輪（the most wonderful and supreme Dharma wheel），是土上又加泥。如今還有不經歷階梯，獨自超越方外的人嗎？』良久說：『出頭天外看，誰是個中人？』
開示大眾說：『捫空追響，勞汝精神。夢覺覺非，復有何事。德山老人，在汝諸人眉毛眼睫上，諸人還覺么？若也覺去，夢覺覺非。若也未覺，捫空追響，終無了期。直饒向這裡，倜儻分明，猶是梯山入貢。還有獨超方外者么？』良久說：『且莫詐明頭。』
開示大眾說：『白雲澹
【English Translation】 English version Draw a circle. The master threw it backward with his right hand. The monk returned to the assembly. The master said, 'What else is there to say?' The monk was silent. The master clapped his knee and said, 'A dragon's head and a snake's tail.' The monk said, 'Drawing the bow after the thief has gone.' The master then made a 'hush hush' sound.
A monk asked, 'What is the realm of Baoning (place name)?' The master said, 'The main mountain peak stands upside down.' (The monk) asked, 'What are the people in the realm?' The master said, 'The nostrils have no half side.'
(The monk) asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'There is no cold place in the cauldron soup (boiling soup).'
Dharma heir of Zen Master Cuiyan Kezhen of Hongzhou
Zen Master Dawei Muzhe of Tanzhou (nine cases in total)
A son of the Wen family of Linchuan, Fuzhou.
Instructing the assembly, he said: 'The moon is born on the first. Who feels wronged in the vast earth?' 'The moon is born on the second. There is no clue in the east, west, north, and south.' 'The moon is born on the third. Sudhana (Shancai Tongzi) especially visits the south.' Therefore, it is said: 'When released, it also emits light; when held, mud and sand cover the brilliance.' So, is releasing right, or is holding right?' After a long while, he said: 'Yuan Yi three drops of water, all things are naturally sharp and new.'
Instructing the assembly, he said: 'A la la la (untranslatable exclamation), what is it?' Thinking back to the year when I broke the stove and fell, I suddenly hit it with a Zen staff, and then I knew I had let me down.' He hit the incense table with his staff and said: 'Fall, fall.'
Instructing the assembly, he said: 'The ancient Buddha said: In the past, in Varanasi (Sarnath), he turned the Four Noble Truths (Caturaryasatya) Dharma wheel. It is falling into a pit. Now, he is turning the most wonderful and supreme Dharma wheel (Anuttara-samyak-sambodhi). It is adding mud on the soil. Now, are there still people who do not go through the steps and transcend the outside world alone?' After a long while, he said: 'Look outside the sky, who is the person in it?'
Instructing the assembly, he said: 'Groping for emptiness and chasing sounds, exhausting your spirit. Dreaming and awakening, what else is there? Old man Deshan is on the eyebrows and eyelashes of you all, do you all realize it? If you realize it, dreaming and awakening are wrong. If you have not realized it, groping for emptiness and chasing sounds will never end. Even if you are clear and distinct here, it is still like climbing a mountain to pay tribute. Are there still people who transcend the outside world alone?' After a long while, he said: 'Don't pretend to be smart.'
Instructing the assembly, he said: 'White clouds are light'
濘。水注滄溟萬法本閑。復有何事。所以道。也有權。也有實。也有照。也有用。諸人到這裡。如何履踐。良久云。但有路可上。更高人也行。
示眾云。日出卯。用處不須生善巧。拈起拄杖云。拄杖子𨁝跳。上三十三天。驚起帝釋。爲念摩訶般若。一切智智清凈。無二無二分。無別無斷故。且道。作么生是正義。良久云。智不到處。切忌道著。卓拄杖。下座。
示眾。拈起拄杖云。一塵才起。大地全收。卓一下云。妙喜世界百雜碎。且道。無動如來。即今在甚麼處。若人識得。可謂不動步。而登妙覺。若也未識。向諸人眉毛眼睫里。涅槃去也。又卓一下。
示眾。拈起拄杖云。智海拄杖。或作金剛王寶劍。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還相委悉么。若也委悉去。如龍得水。似虎靠山。出沒卷舒。縱橫應用。如未相委。大似日中逃影。
僧問。趙州庭柏。意旨如何。師云。夜來風色緊。孤客已先寒。云先師無此語。又作么生。師云。行人始知苦。云十載走紅塵。今朝獨露身。師云。雪上加霜。
問。如何是城裡佛。師云。萬人叢里不插標。云如何是村裡佛。師云。泥豬疥狗。云如何是山裡佛。師云。絕人往還。云如何是教外別傳底一句。師云。翻譯不出。
【現代漢語翻譯】 現代漢語譯本：
濘。水注入滄溟（大海），萬法原本空閑。還有什麼事呢？所以說，既有權宜之法，也有真實之法，既有照見之智，也有實際之用。各位到這裡，如何踐行呢？良久之後說，只要有路可以攀登，更高境界的人也能到達。
開示大眾說，太陽從卯位升起，運用之處不需要生出巧妙的心思。拿起拄杖說，這拄杖一躍，就到了三十三天（佛教宇宙觀中的一個天界），驚動了帝釋（Indra，佛教護法神）。爲了唸誦摩訶般若（Mahaprajna，偉大的智慧），一切智智清凈，無二無二分，無別無斷的緣故。那麼，什麼是真正的意義呢？良久之後說，智慧無法到達的地方，切忌妄加評論。放下拄杖，走下座位。
開示大眾。拿起拄杖說，一塵才剛剛升起，整個大地都被收攝了。用拄杖敲擊一下說，妙喜世界（Abhirati，東方妙喜世界，阿彌陀佛的凈土之一）粉碎。那麼，無動如來（不動明王，Acala）現在在哪裡呢？如果有人認識到這一點，就可以說是不動步，而登上妙覺之境。如果還不認識，就在各位的眉毛眼睫里，進入涅槃（Nirvana）去了。又敲擊一下。
開示大眾。拿起拄杖說，智海（智慧的海洋）的拄杖，有時作為金剛王寶劍（Vajra-king sword），有時作為踞地雄獅，有時作為探竿影草（試探用的工具），有時不作為拄杖使用。各位是否瞭解呢？如果瞭解了，就像龍得到了水，像老虎靠著山，出沒卷舒，縱橫應用。如果不瞭解，就像在太陽下逃避自己的影子。
僧人問，趙州（Zhaozhou，禪宗祖師）庭前柏樹，是什麼意思？師父說，夜裡風色很緊，孤獨的旅客已經感到寒冷了。僧人說，先師沒有這樣的話，又是什麼意思呢？師父說，行人現在才知道苦。僧人說，十年奔走于紅塵，今天獨自顯露自身。師父說，雪上加霜。
問，什麼是城裡的佛？師父說，在萬人叢中不立標榜。問，什麼是村裡的佛？師父說，泥做的豬，生疥瘡的狗。問，什麼是山裡的佛？師父說，沒有人來往。問，什麼是教外別傳的那一句？師父說，翻譯不出來。
【English Translation】 English version:
Mud. Water flows into the vast sea, all dharmas are fundamentally idle. What else is there to do? Therefore, it is said that there are both expedient means and true reality, both illuminating wisdom and practical application. When you all arrive here, how do you practice? After a long silence, he said, 'As long as there is a path to climb, even those of higher attainment can reach it.'
Instructing the assembly, he said, 'The sun rises from the east, and there is no need to generate clever thoughts in its application.' Picking up his staff, he said, 'This staff leaps up to the Thirty-three Heavens (Trayastrimsa, a heaven in Buddhist cosmology), startling Indra (Śakra, the lord of the gods). It is for the sake of reciting Maha-prajna (Great Wisdom), that all-knowing wisdom is pure, without duality, without division, without difference, and without cessation.' So, what is the true meaning? After a long silence, he said, 'Where wisdom cannot reach, be careful not to comment rashly.' He struck the staff and descended from the seat.
Instructing the assembly. Picking up his staff, he said, 'As soon as a speck of dust arises, the entire earth is gathered up.' Striking the staff once, he said, 'The Land of Bliss (Abhirati, the Pure Land of Amitabha Buddha) is shattered into a hundred pieces.' So, where is the Tathagata of Immovable Wisdom (Acala, the Immovable One) now? If one recognizes this, it can be said that without moving a step, one ascends to the realm of wondrous enlightenment. If one does not yet recognize it, then within your eyebrows and eyelashes, Nirvana (liberation) is attained.' He struck it again.
Instructing the assembly. Picking up his staff, he said, 'The staff of the Wisdom Sea (ocean of wisdom), sometimes acts as the Vajra-king sword (diamond sword), sometimes as a crouching lion, sometimes as a probing pole, sometimes not used as a staff. Do you all understand this? If you understand, it is like a dragon obtaining water, like a tiger relying on a mountain, appearing and disappearing, contracting and expanding, applying freely. If you do not understand, it is like running from your shadow in the sun.'
A monk asked, 'What is the meaning of Zhaozhou's (a Chan master) cypress tree in the courtyard?' The master said, 'Last night the wind was strong, and the lonely traveler already felt cold.' The monk said, 'The former master did not have these words, so what is the meaning?' The master said, 'The traveler now knows suffering.' The monk said, 'For ten years I have wandered in the red dust, and today I reveal myself alone.' The master said, 'Adding frost to snow.'
Asked, 'What is the Buddha in the city?' The master said, 'Not setting up a sign in the crowd of ten thousand.' Asked, 'What is the Buddha in the village?' The master said, 'A mud pig, a mangy dog.' Asked, 'What is the Buddha in the mountains?' The master said, 'No one comes and goes.' Asked, 'What is the one sentence transmitted outside the teachings?' The master said, 'Cannot be translated.'
問。大通知勝佛。十劫坐道場。為甚麼。不得成佛道。師云苦殺人。
問。牛頭未見四祖時如何。師云。寒毛卓豎。云見后如何。師云。額頭汗出。
潭州云峰文悅禪師法嗣
桂州崇壽齊曉禪師(凡三)
示眾云。觸目不會道。猶較些子。運足焉知路。錯下名言。諸仁者。山僧今日將錯就錯。汝等諸人。見有眼。聞有耳。嗅有鼻。味有舌。因甚麼卻不會。良久云。武帝求仙不得仙。王喬端坐卻昇天。咄。
僧問。大眾云臻。合談何事。師云。波斯入鬧市。云恁么則草偃風行去也。師云。萬里望鄉關。
問。如何是佛。師云。著衣吃飯。云退身三步。叉手當胸去也。師云。醉后添柸。
南嶽下第十四世
洪州黃龍祖心禪師法嗣
洪州黃龍悟新禪師(凡十一)
韶州曲江王氏子。初謁心禪師。談辯無所抵捂。心云。若之伎。止是耶。是如說食。詎能飽人。師窘。無以進。從容云。某甲已弓折箭盡。愿和尚慈悲。指個安樂處。心云。一塵飛而翳天。一芥墮而覆地。安樂處。正忌上座許多骨董。直須死卻無量劫來全心始得。師趨出。
一日默坐下板。會知事捶行者。聞杖聲。忽然大悟。奮起。忘納其屨。趨方丈見心。乃自諭云。天下人。總是學得底。
【現代漢語翻譯】 現代漢語譯本 問：大通知勝佛（Mahābhijñābhū Buddha），歷經十劫坐在道場，為什麼不能成就佛道？ 師父說：『真是苦煞人啊！』
問：牛頭（Niutou Farong）禪師未見四祖道信（Dàoxìn）時如何？ 師父說：『寒毛直豎。』 問：見后如何？ 師父說：『額頭冒汗。』
潭州云峰文悅禪師法嗣
桂州崇壽齊曉禪師（共三則）
開示大眾說：『觸目而不會道，還算好些。運用腳步卻不知路，是錯用了名言。各位仁者，山僧我今日將錯就錯。你們這些人，見有眼，聞有耳，嗅有鼻，味有舌，因什麼卻不會？』 良久，又說：『武帝求仙不得仙，王喬端坐卻昇天。』 咄！
僧人問：『大眾雲集，應該談論什麼事？』 師父說：『波斯人進入鬧市。』 僧人說：『如此說來，就是草隨風倒了。』 師父說：『萬里遙望家鄉關隘。』
問：如何是佛？ 師父說：『穿衣吃飯。』 僧人說：『退後三步，叉手當胸告退了。』 師父說：『醉后又添一杯。』
南嶽下第十四世
洪州黃龍祖心禪師法嗣
洪州黃龍悟新禪師（共十一則）
韶州曲江王氏之子，最初拜見祖心（Zuxin）禪師，談論辯解沒有能抵擋的。祖心禪師說：『你的這些伎倆，僅止於此嗎？這就像說食，怎麼能飽人呢？』 悟新禪師窘迫，無話可說，從容地說：『某甲已經弓折箭盡，愿和尚慈悲，指個安樂處。』 祖心禪師說：『一塵飛起而遮蔽天空，一芥菜掉落而覆蓋大地。安樂處，正忌諱上座你這些舊東西。必須死掉無量劫以來的全心全意才行。』 悟新禪師快步走出。
一日，悟新禪師默坐，下板時，會知事捶打行者，聽到杖聲，忽然大悟，奮起，忘了穿鞋，快步到方丈室見祖心禪師，於是自語道：『天下人，總是學得來的東西。』
【English Translation】 English version Question: The Mahābhijñābhū Buddha (Great Universal Wisdom Excellence Buddha), sat in the bodhi-mandala for ten kalpas (aeons). Why could he not attain Buddhahood? The Master said: 'How utterly distressing!'
Question: What was Niutou Farong's (Ox-Head Farong) state before he met the Fourth Patriarch Dàoxìn (Faith Mind)? The Master said: 'His hair stood on end.' Question: What was it like after he met him? The Master said: 'Sweat poured from his forehead.'
Lineage of Chan Master Yunfeng Wenyue of Tanzhou
Chan Master Chongshou Qixiao of Guizhou (Three Cases)
Instructing the assembly, he said: 'To not understand the Dao (the Way) when it is right before your eyes is still somewhat acceptable. To move your feet without knowing the path is to misuse words and concepts. All of you, good people, you see with your eyes, hear with your ears, smell with your nose, taste with your tongue. Why is it that you still don't understand?' After a long pause, he said: 'Emperor Wu sought immortality but did not attain it; Wang Qiao sat upright and ascended to heaven.' 'Hmph!'
A monk asked: 'The assembly has gathered. What should we discuss?' The Master said: 'A Persian enters the bustling marketplace.' The monk said: 'In that case, the grass will bend with the wind.' The Master said: 'Gazing ten thousand miles towards the homeland pass.'
Question: What is Buddha? The Master said: 'Wearing clothes and eating rice.' The monk said: 'I retreat three steps, with hands folded before my chest.' The Master said: 'Adding another cup after being drunk.'
Fourteenth Generation under Nanyue
Lineage of Chan Master Huanglong Zuxin of Hongzhou
Chan Master Huanglong Wuxin of Hongzhou (Eleven Cases)
A son of the Wang family of Qujiang in Shaozhou, he initially visited Chan Master Zuxin (Ancestral Mind). His arguments and defenses were easily refuted. Zuxin said: 'Is that all your skill amounts to? It's like talking about food; how can it satisfy anyone?' Wuxin was embarrassed and had nothing to say. He calmly said: 'I have exhausted my bow and arrows. I wish the Abbot would show compassion and point out a place of peace and joy.' Zuxin said: 'A speck of dust flies and obscures the sky; a mustard seed falls and covers the earth. The place of peace and joy precisely avoids all your old baggage. You must die to the complete mind of countless kalpas.' Wuxin hurried out.
One day, Wuxin was sitting in silence when the board was struck. The officer in charge was beating the monks. Hearing the sound of the staff, he suddenly had a great awakening. He jumped up, forgetting to put on his shoes, and hurried to the abbot's room to see Zuxin. Then he said to himself: 'All the people in the world, it's all something they've learned.'
悟新是悟得底。心云。選佛甲科。何可得也。
示眾云。過去諸佛。興慈運悲。也是頭上安頭。現在諸佛。列行布伍。恰似斬頭覓活。未來諸佛。分權顯實。也好與三十棒。且道。過在甚麼處。良久云。欲得不招無間業。莫謗如來正法輪。
示眾云。鉆金石者難為功。摧枯朽者易為力。其力易者報不堅。其功難者果必定。不堅必定。還是生滅。且道。不落生滅一句。作么生道。自小持齋今已老。見人無力下繩床。
示眾云。清珠下於濁水。濁水不得不清。唸佛投于亂心。亂心不得不佛。佛既不亂。濁水自清。濁水既清。功歸何所。良久云。幾度黑風翻大海。未曾聞道釣舟傾。
示眾云。心外無法。而法可明。法外無心。而心可通。可通可明。心法全宗。全其宗。則法法皆宗。全其心。則心心無心。心既無心。直造其源。則現大身。而滿虛空中。現小身。而纖塵不立。作么生是纖塵不立。良久云。一點水墨。兩處成龍。
示眾云。達磨心宗。傳至今日。涓滴不漏。絲髮不移。既絲髮不移。作么生傳。寶印當風妙。重重錦縫開。
示眾云。凡夫非是聖人。聖人非是凡夫。凡夫即是聖人。聖人即是凡夫。直得聖凡情盡。須知有轉身一路。若能轉得。入水不溺。入火不燒。若轉不得。有
【現代漢語翻譯】 現代漢語譯本： 問：什麼是悟的根本？ 心云禪師答：想要通過選佛考試來獲得悟，怎麼可能呢？
開示大眾：過去的諸佛，興起慈悲之心，普度眾生，這就像頭上安頭，多此一舉。現在的諸佛，排列隊伍，宣揚佛法，恰似斬頭覓活，緣木求魚。未來的諸佛，分權示現，彰顯真實，也應該打他們三十棒！那麼，過錯在哪裡呢？ （停頓良久）想要不招致無間地獄的業報，就不要誹謗如來的正法輪。
開示大眾：在堅硬的金石上鉆孔很難成功，摧毀枯朽的東西很容易。用力容易的，回報不堅定；用功艱難的，果報必定殊勝。不堅定和必定殊勝，仍然屬於生滅的範疇。那麼，如何說一句不落入生滅的話呢？ （自答）我從小持齋到現在已經老了，看到別人沒有力氣下床。
開示大眾：將清凈的珠子放入渾濁的水中，渾濁的水不得不清澈。將唸佛的意念投入到散亂的心中，散亂的心不得不歸於佛。佛既然不散亂，渾濁的水自然清澈。渾濁的水既然清澈了，功勞歸於何處呢？ （停頓良久）多少次黑風翻動大海，卻從未聽說有漁船傾覆。
開示大眾：心外沒有法，但法可以通過心來明白；法外沒有心，但心可以通過法來通達。可以通達，可以明白，心和法就是全部的宗旨。保全這個宗旨，那麼一切法都是宗旨。保全這個心，那麼心心相印，達到無心的境界。心既然達到了無心的境界，直接追溯到它的源頭，就能顯現大身，充滿整個虛空；顯現小身，連極小的灰塵都無法立足。怎樣才是極小的灰塵都無法立足呢？ （停頓良久）一點水墨，在兩處都變成了龍。
開示大眾：達磨祖師的心宗，傳到今天，一滴不漏，一絲一毫都沒有移動。既然一絲一毫都沒有移動，那又是怎麼傳下來的呢？ （自答）寶印在風中顯現其妙用，重重錦緞的縫隙自然打開。
開示大眾：凡夫不是聖人，聖人不是凡夫。凡夫即是聖人，聖人即是凡夫。直接達到聖凡之情都消盡的境界，要知道還有轉身的一條路。如果能夠轉變得了，入水不會被淹，入火不會被燒。如果轉變不了，就會...
【English Translation】 English version: Question: What is the essence of enlightenment (Wu)? Xin Yun (Zen Master Xin Yun) answers: How can one attain enlightenment through passing a 'Buddha Selection Exam'?
Instructing the assembly: The Buddhas of the past, arising with compassion and practicing loving-kindness, is like adding a head on top of a head (redundant). The Buddhas of the present, standing in rows and spreading the Dharma, is just like seeking life after beheading (futile). The Buddhas of the future, distributing power and revealing reality, deserve thirty blows! So, where is the fault? (Pauses for a long time) If you want to avoid the karma of uninterrupted hell (Avici Hell), do not slander the true Dharma wheel of the Tathagata (Như Lai).
Instructing the assembly: Drilling into hard gold and stone is difficult to accomplish, while destroying withered and rotten things is easy. The reward for easy effort is not firm, while the fruit of difficult effort is certain. Not firm and certain still belong to the realm of birth and death. So, how can one say a sentence that does not fall into birth and death? (Answers himself) I have been observing precepts since I was young and am now old, and I see people who do not have the strength to get out of bed.
Instructing the assembly: When a clear pearl is placed in muddy water, the muddy water cannot help but become clear. When the thought of Buddha (Buddha-name recitation) is cast into a chaotic mind, the chaotic mind cannot help but turn to Buddha. Since the Buddha is not chaotic, the muddy water naturally becomes clear. Since the muddy water has become clear, to whom does the merit belong? (Pauses for a long time) How many times has the black wind overturned the great sea, yet it has never been heard that a fishing boat has capsized.
Instructing the assembly: There is no Dharma outside the mind, but the Dharma can be understood through the mind; there is no mind outside the Dharma, but the mind can be penetrated through the Dharma. Understandable and clear, mind and Dharma are the entire essence. Preserve this essence, then all Dharmas are the essence. Preserve this mind, then mind and mind are without mind. Since the mind has reached the state of no-mind, directly trace it to its source, and you can manifest the great body, filling the entire empty space; manifest the small body, and even the finest dust cannot stand. How is it that even the finest dust cannot stand? (Pauses for a long time) A single drop of ink becomes a dragon in two places.
Instructing the assembly: The mind-essence of Bodhidharma (Da Mo), transmitted to this day, has not leaked a drop, nor moved a hair. Since not a hair has moved, how is it transmitted? (Answers himself) The precious seal manifests its wonders in the wind, and the seams of the layers of brocade naturally open.
Instructing the assembly: An ordinary person (Fan Fu) is not a sage, and a sage is not an ordinary person. An ordinary person is precisely a sage, and a sage is precisely an ordinary person. Directly reaching the state where the feelings of sage and ordinary person are exhausted, one must know that there is a path for turning around. If one can turn around, one will not drown in water or burn in fire. If one cannot turn around, then...
寒暑兮促君壽。有鬼神兮妒君福。
病起示眾。舉拂子云。看看。拂子病。死心病。拂子安。死心安。拂子穿過死心。死心穿過拂子。當恁么時。喚作拂子。又是死心。喚作死心。又是拂子。畢竟喚作甚麼。良久云。莫把是非來辨我。浮生穿鑿不相干。
示眾云。說不得處。作么生舉。舉不得處。作么生會。會不得處。作么生明。若也明得。三關一鏃。一鏃三關。若也未明。且作么生定奪。良久云。夏月赤𩨘[骨*栗]。冬月蓋被眠。
僧問。虛玄大道。無著真宗。不涉言詮。請師速道。師云。草深多野鹿。云學人不會。師云。巖高獬豸稀。僧作禮。師云。不得動著。動著打折你腰。
僧問。如何是四大毒蛇。師云。地水火風。云如何是地火水風。師云。四大毒蛇。云學人未曉。乞師方便。師云。一大既爾四大同。
正言王公問。嘗聞三緣和合而生。又聞。即死即生。何故有奪胎而生者。某甲甚疑之。師云。如正言作漕使。隨所住處。即居其位。還疑否。王云不疑。師云。復何疑也。正言于言下領解。
洪州黃龍惟清禪師(凡四)
本郡武寧陳氏子。印心於晦堂。
每謂人曰。今之學者。未脫死生。病在甚處。病在偷心未死耳。然非其罪。為師者之罪也。如漢高帝
【現代漢語翻譯】 現代漢語譯本 時光飛逝，縮短你的壽命。鬼神嫉妒你的福報。
生病後向大眾開示。拿起拂塵說：『看看。拂塵病了。死心也病了。拂塵安好。死心也安好。拂塵穿過死心。死心穿過拂塵。』當這個時候，叫它拂塵呢，還是叫它死心呢？叫它死心呢，還是叫它拂塵呢？到底該叫它什麼？良久后說：『不要用是非來辨別我，浮生中的穿鑿附會與我不相干。』
向大眾開示說：『說不出來的地方，如何舉示？舉示不出來的地方，如何領會？領會不出來的地方，如何明白？如果明白了，三關一箭穿。一箭穿三關。如果還不明白，又該如何決斷？』良久后說：『夏天赤身裸體，冬天蓋著被子睡覺。』
僧人問：『虛玄大道，無著真宗，不涉及言語詮釋，請師父快速開示。』師父說：『草深的地方多有野鹿。』僧人說：『學人不會。』師父說：『巖石高峻的地方獬豸（xiè zhì，古代傳說中的一種神獸）稀少。』僧人行禮。師父說：『不得觸動它，觸動它會打斷你的腰。』
僧人問：『如何是四大毒蛇？』師父說：『地、水、火、風。』僧人問：『如何是地、火、水、風？』師父說：『四大毒蛇。』僧人說：『學人還不明白，請師父方便開示。』師父說：『一個大了，四大都一樣。』
正言王公問：『曾經聽說三緣和合而生，又聽說，即死即生，為什麼有奪胎而生的呢？我非常疑惑。』師父說：『如正言您做漕運使，隨著所居住的地方，就居於那個職位，還疑惑嗎？』王公說不疑惑。師父說：『又疑惑什麼呢？』正言在言語下領悟理解。
洪州黃龍惟清禪師（共有四則）
本郡武寧陳氏之子，在晦堂處印心。
常常對人說：『現在的學人，沒有脫離生死，病在哪裡？病在偷心沒有死罷了。然而這不是他們的罪過，是為師者的罪過啊。』如同漢高帝。
【English Translation】 English version The cold and heat hasten your life. Ghosts and gods are jealous of your blessings.
Showing the assembly after being ill. He raised the whisk and said, 'Look, look. The whisk is sick. The dead mind is sick. The whisk is well. The dead mind is well. The whisk passes through the dead mind. The dead mind passes through the whisk.' At such a time, is it called a whisk, or is it called a dead mind? Is it called a dead mind, or is it called a whisk? What should it be called after all? After a long silence, he said, 'Do not use right and wrong to judge me; the superficial constructions of fleeting life have nothing to do with me.'
Showing the assembly, he said, 'Where it cannot be spoken, how to demonstrate? Where it cannot be demonstrated, how to understand? Where it cannot be understood, how to clarify? If it is clarified, one arrow pierces through three barriers. One arrow, three barriers. If it is not yet clarified, how to decide?' After a long silence, he said, 'In summer, be naked; in winter, sleep covered with a blanket.'
A monk asked, 'The empty and profound great path, the true essence of non-attachment, does not involve verbal explanations. Please, Master, speak quickly.' The Master said, 'Where the grass is deep, there are many wild deer.' The monk said, 'This student does not understand.' The Master said, 'Where the cliffs are high, the xiezhi (獬豸, a mythical beast) are rare.' The monk bowed. The Master said, 'Do not touch it; touching it will break your back.'
A monk asked, 'What are the four great poisonous snakes?' The Master said, 'Earth, water, fire, and wind.' The monk asked, 'What are earth, fire, water, and wind?' The Master said, 'The four great poisonous snakes.' The monk said, 'This student does not understand; please, Master, provide a convenient explanation.' The Master said, 'If one is like that, the four are the same.'
The Righteous Speaker Wang Gong asked, 'I have heard that things are born from the harmony of three conditions, and also that one dies and is immediately reborn. Why then are there those who are born by seizing a womb? I am very doubtful about this.' The Master said, 'If you, Righteous Speaker, were to be a transport commissioner, you would reside in the place where you are stationed and occupy that position. Would you doubt that?' Wang Gong said he would not doubt it. The Master said, 'Then what is there to doubt?' The Righteous Speaker understood upon hearing these words.
Chan Master Weiqing of Huanglong Monastery in Hongzhou (four cases in total)
A son of the Chen family of Wuning in this prefecture, he had his mind sealed at Huitang's place.
He often said to people, 'Today's students have not escaped birth and death. Where is the illness? The illness lies in the fact that the stealing mind has not died. However, this is not their fault; it is the fault of the teachers.' It is like Emperor Gao of Han.
。紿韓信而殺之。信雖云死。其心果死乎。古之學者。言下脫生死。效在甚麼處。在偷心已死。然非學者自能爾。實為師者。鉗錘妙密也。如梁武帝。御大殿。見侯景。不動聲氣。而景之心。已枯竭無餘矣。諸方所說。非不美麗。要之。如趙昌𦘕花。花雖逼真而非真花也。
示眾云。三世諸佛不知有。恩無重報。貍奴白牯卻知有。功不浪施。明大用曉全機。軌跡處不思議。歸去好無人知。衝開碧落松千尺。截斷紅塵水一溪。
示眾云。一葉落天下秋。全機能放。亦能收金波影落千江里。玉露垂珠百草頭。無眹兆。有來由。法身真個鬧啾啾。既是法身。且道。鬧個甚麼。良久云。從來不墮玄中旨。今日那言轉處幽。
示眾云。鼓聲才動。大眾云臻。無限天機。一時漏泄。不辜正眼便合歸堂。更待繁詞。沉埋宗旨。縱謂釋迦不出世。四十九年說達磨不西來。少林有妙訣。修山主也似萬里望鄉關。又道。若人識祖佛。當處便超越。直饒恁么悟入親切去。更有轉身一路。勘過了打。以拂子擊繩床。
洪州寶峰善清禪師(凡八)
南雄保昌何氏子。初謁大溈喆禪師。無所省動。
后謁黃龍心。心示以風幡話。久而不契。一日心問師。風幡話子。作么生會。師云。迥無入處。乞師方便。心云
【現代漢語翻譯】 現代漢語譯本： 紿騙韓信而殺了他。韓信雖然死了，他的心真的死了嗎？古代的學者，說在言語之下脫離生死，效驗在什麼地方呢？在於偷心已經死了。然而這並非學者自己能夠做到，實際上是老師的鉗錘功夫巧妙精密啊。比如梁武帝，在御大殿上，見到侯景，不動聲色，而侯景的心，已經枯竭無餘了。各處所說的，並非不美麗，但總而言之，就像趙昌畫的花，花雖然逼真但並非真花啊。 開示大眾說，三世諸佛都不知道有恩情，恩情沒有重報；貍貓和老黃牛卻知道有恩情，功勞不會隨便施捨。明白大用，曉得全部的機要，軌跡之處不可思議。回去最好無人知曉，衝開碧落有千尺高的松樹，截斷紅塵有一條溪水。 開示大眾說，一片葉子落下，天下就知道秋天來了。全部的機要能夠放開，也能夠收回。金色的波光倒映在千條江里，玉露垂掛在百草的頭上。沒有預兆，卻有來由。法身真個鬧哄哄。既然是法身，那麼，鬧個什麼呢？良久說，從來不墮入玄妙的宗旨中，今天哪裡說轉處幽深呢？ 開示大眾說，鼓聲才響，大眾就雲集而來。無限的天機，一時都泄漏了。不辜負正眼就應該回禪堂去，更等待繁瑣的言辭，就沉埋了宗旨。縱然說釋迦不出世，四十九年說法；達磨不西來，少林有妙訣。修山主也像是萬里望鄉關。又說，如果有人認識祖佛，當下就超越了。即使這樣悟入親切了，還有轉身的一條路。勘驗過了就打。用拂子擊打繩床。 洪州寶峰善清禪師(共八則) 南雄保昌何氏之子，最初拜見大溈喆禪師，沒有領悟。 後來拜見黃龍心禪師，黃龍心禪師用風幡的話來開示他，很久都不契合。一天，黃龍心禪師問他，風幡的話，你作么生會？善清禪師說，完全沒有入處，乞求老師方便開示。黃龍心禪師說
【English Translation】 English version: He deceived Han Xin and killed him. Although Han Xin died, did his mind truly die? Ancient scholars spoke of transcending life and death through words; where is the effect of this? It lies in the stealing mind already being dead. However, this is not something scholars can do on their own; it is actually the teacher's skillful and precise hammering. For example, Emperor Wu of Liang, in the imperial palace, saw Hou Jing without changing his expression, and Hou Jing's heart was already withered and empty. What is said in various places is not without beauty, but in short, it is like Zhao Chang's painting of flowers; although the flowers are lifelike, they are not real flowers. Showing the assembly, he said: 'The Buddhas of the three worlds do not know of kindness, and kindness is not repaid in full; the cat and the old yellow cow know of kindness, and merit is not wasted. Understanding great function, knowing all the secrets, the traces are inconceivable. It is best to return unnoticed, breaking open the blue sky with thousand-foot pines, cutting off the red dust with a stream.' Showing the assembly, he said: 'One leaf falls, and the world knows autumn has come. The entire mechanism can be released and also retracted. Golden waves reflect in a thousand rivers, jade dew hangs on the heads of a hundred grasses. There are no omens, but there is a cause. The Dharma body is truly bustling. Since it is the Dharma body, then, what is bustling? After a long while, he said, 'Never falling into the mysterious purpose, today where is it said that the turning place is profound?' Showing the assembly, he said: 'As soon as the drum sounds, the assembly gathers. Limitless heavenly secrets are leaked at once. Not betraying the true eye, one should return to the meditation hall; waiting for verbose words will bury the purpose. Even if it is said that Shakyamuni did not appear in the world, and preached for forty-nine years; Bodhidharma did not come to the West, Shaolin has a wonderful secret. The mountain-dwelling master is like looking at his homeland from ten thousand miles away.' He also said, 'If one recognizes the ancestral Buddha, one transcends immediately. Even if one enters into such intimate understanding, there is still a path for turning around. After examining it, strike.' He struck the rope bed with a whisk. Chan Master Sh善qing of Baofeng in Hongzhou (total of eight) He was the son of the He family of Baochang in Nanxiong. He first visited Chan Master Zhe of Dawei, but gained no insight. Later, he visited Huanglong Xin. Xin showed him the story of the wind and the banner, but he did not understand it for a long time. One day, Xin asked him, 'How do you understand the story of the wind and the banner?' Shi said, 'There is no entry point at all. I beg the teacher for a convenient explanation.' Xin said
。子見貓兒捕鼠乎。目睛不瞬。四足踞地。諸根順向。首尾一直。擬無不中。子誠能如是。心無異緣。六根自靜。默然而究。萬無失一也。
師從是屏去閑緣。歲余豁然契悟。以偈告心云。隨隨隨昔昔昔。隨隨隨後無人識。夜來明月上高峰。元來只是這個賊。心頷之。
復告之曰。得道非難。弘道為難。弘道猶在己。說法為人難。既明之後。在力行之。大凡宗師說法。一句中具三玄。一玄中具三要。子入處真實。得坐披衣。向後自看。自然七通八達去。
師復依止七年。即辭遍訪叢林。
后出世黃龍。終於泐潭也。
示眾云。諸佛出世。善巧多門。祖師西來。不立文字。得無所得。傳無所傳。唯是一心。更無別法。設有三乘十二分教。儘是應病施方。病有千差。藥興萬種。雖然種種方便。種種言詞。種種譬喻。曲為中下之機。黃葉止啼。都無實義。若是上根上智。一聞千悟。得大總持。不假言詮。豈容知解。端然成道。若能如是信解。如是修證如是悟入。可謂大丈夫。成就大丈夫事。既能成就大丈夫事。便能明瞭目前生死。是有是無。是真是妄。既能了知生死真妄。返觀世出世間。所有之法。皆如夢幻。不見古人道幻人說法幻人聽。由來兩個總無情。說時無說從君說。聽處無聽一任聽
【現代漢語翻譯】 現代漢語譯本： 你見過貓抓老鼠嗎？眼睛一眨不眨，四隻腳緊抓地面，所有感官都集中於目標，從頭到尾保持一條直線，好像沒有抓不住的。你如果真能像這樣，心裡沒有其他的雜念，六根自然清靜，默默地深入探究，就不會有任何失誤了。 老師從此摒棄了其他的俗事，一年多后豁然開悟，用偈語告訴他的心說：『隨隨隨昔昔昔，隨隨隨後無人識。夜來明月上高峰，元來只是這個賊。』他的心認可了。 又告訴他說：『得道不難，弘揚佛法才難。弘揚佛法還在於自己，說法教化他人更難。既然明白了之後，就要努力去實行。大凡宗師說法，一句話中包含三重玄機，一重玄機中包含三重精要。你進入的地方真實不虛，就能坐著披上袈裟。以後自己去看，自然會七通八達。』 老師又依止了他七年，就告辭去各處寺廟參訪。 後來出任黃龍寺住持，最終在泐潭寺圓寂。 開示大眾說：『諸佛出世，善巧方便多種多樣。祖師西來，不立文字。得到好像沒有得到，傳授好像沒有傳授。唯一是這顆心，沒有其他的法。即使有三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）十二部經教，都是應病施藥。病有千差萬別，藥就有萬種。雖然有種種方便，種種言辭，種種譬喻，都是爲了中下等根器的人。用黃葉止住小兒啼哭，都沒有實際意義。如果是上等根器和智慧的人，一聽就能領悟很多，得到大總持（mahā-dhāraṇī），不需要言語解釋，哪裡容得下知解。端正身心就能成道。如果能這樣信解，這樣修行，這樣悟入，就可以稱為大丈夫，成就大丈夫的事業。既然能成就大丈夫的事業，就能明白眼前的生死，什麼是真什麼是假。既然能了知生死真假，反觀世間和出世間，所有的法，都像夢幻一樣。』不見古人說『幻人說法幻人聽，由來兩個總無情。說時無說從君說，聽處無聽一任聽。』
【English Translation】 English version: 'Have you seen a cat catching a mouse? Its eyes don't blink, its four feet grip the ground, all its senses are focused, its head and tail form a straight line, as if it cannot fail. If you can truly be like this, with no other thoughts in your mind, your six senses will naturally be still, and by silently delving deeply, you will not make any mistakes.' From then on, the teacher abandoned worldly affairs, and after more than a year, he suddenly attained enlightenment, telling his mind in a verse: 'Following, following, following, past, past, past, following, following, afterwards, no one recognizes. Last night, the bright moon rose to the peak, originally, it was just this thief.' His mind acknowledged it. He further told him: 'Attaining the Way is not difficult, propagating the Dharma is difficult. Propagating the Dharma still depends on oneself, explaining the Dharma to others is even more difficult. Now that you understand, you must strive to practice it. Generally, when a master explains the Dharma, one sentence contains three mysteries, and one mystery contains three essentials. If the place you enter is true and not false, you can sit and wear the robe. Look at it yourself later, and you will naturally be proficient in everything.' The teacher stayed with him for another seven years, then bid farewell to visit various monasteries. Later, he became the abbot of Huanglong Monastery and eventually passed away at Letan Monastery. He addressed the assembly, saying: 'When Buddhas appear in the world, they use many skillful means. When the Patriarch came from the West, he did not establish words. He attained as if not attaining, and transmitted as if not transmitting. The only thing is this mind, there is no other Dharma. Even if there are the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Twelve Divisions of Teachings, they are all remedies applied according to the illness. There are thousands of different illnesses, and there are ten thousand kinds of medicine. Although there are various skillful means, various words, and various metaphors, they are all for those of medium and lower capacity. Using yellow leaves to stop a child's crying has no real meaning. If one is of superior capacity and wisdom, one can understand a thousand things upon hearing one, and attain the great dhāraṇī (mahā-dhāraṇī), without needing verbal explanation, how can knowledge and understanding be accommodated? By straightening the body and mind, one can attain the Way. If one can believe and understand in this way, cultivate in this way, and enter into enlightenment in this way, one can be called a great hero, accomplishing the deeds of a great hero. Since one can accomplish the deeds of a great hero, one can understand the present life and death, what is true and what is false. Since one can understand the truth and falsehood of life and death, looking back at all the dharmas of the world and beyond, they are all like dreams and illusions.' Haven't you seen the ancients say, 'An illusory person speaks the Dharma, an illusory person listens, originally, both are without feeling. When speaking, there is no speaking, let you speak, when listening, there is no listening, let you listen.'
。聽既無聽。說又無說。無說無聽。是名一理二義。於此明得。行住坐臥。無非大事現前。俯仰折旋。更無少剩。於此未明。但得五湖風浪靜。任他霄外太陽暉。
示眾云。色心不二。彼我無差。豎起拂子云。若喚作拂子。入地獄如箭。不喚作拂子。有眼如盲。直饒透脫兩頭。也是黑牛臥死水。
示眾云。心無自性全物而彰。物無自體。全心而現。舉起拂子云。拂子全體現去。變作天大將軍。巡歷四天下。有道學。無道學。有守節。無守節。一時奏與天帝釋。如今回在黃龍手裡。諸人不得喚作是。不得喚作非。且道。喚作甚麼。三頭六臂擎天地。忿怒那吒撲帝鐘。
示眾云。釋迦已滅。彌勒未生。正當今日。佛法委付阿誰。舉起拂子云。看看。於人善者。拂子善應。於人惡者。拂子惡應。善惡俱忘。拂子作么生應。千年歷日雖無用。犯著須教總滅門。
示眾云。湛水無波。漚從風激。風停漚滅。水靜涵虛。正當恁么時。設有燕金塞海。蝃蚋搖山。赪尾金鱗。優遊自適。如今莫有辨浮沉。識深淺。垂綸擲釣者么。有即出來相見。如無。且歸巖下去。同看月圓時。
僧問。牛頭未見四祖時如何。師云。京三卞四。云見后如何。師云。灰頭土面。云畢竟如何。師云。一場𢣾㦬。
僧問
【現代漢語翻譯】 現代漢語譯本：聽的時候好像沒有在聽，說的時候好像沒有在說。既沒有說，也沒有聽，這叫做一理二義。如果能明白這個道理，那麼行住坐臥，無不是大事顯現於眼前。一舉一動，一屈一伸，都沒有絲毫多餘。如果不能明白這個道理，即使五湖風平浪靜，也只能任憑天外的太陽照耀。
開示大眾說：色（rūpa，物質）和心（citta，精神）不是兩個東西，你和我之間沒有差別。豎起拂塵說：如果把它叫做拂塵，死後會像箭一樣墮入地獄；如果不把它叫做拂塵，就像有眼睛卻看不見東西一樣。即使能夠完全擺脫兩端的束縛，也像一頭黑牛死在死水裡一樣。
開示大眾說：心沒有固定的自性，完全通過事物來彰顯；事物沒有獨立的本體，完全通過心來顯現。舉起拂塵說：拂塵完全顯現出來，變化成天大將軍，巡視四大部洲，無論是懂得佛法還是不懂得佛法的人，無論是遵守節操還是不遵守節操的人，都一一稟告給天帝釋（Indra，帝釋天）。現在回到黃龍禪師的手裡，你們不能說它是，也不能說它不是。那麼，應該把它叫做什麼呢？三頭六臂支撐天地，憤怒的哪吒（Nata，佛教護法神）敲擊帝鐘。
開示大眾說：釋迦牟尼佛（Sakyamuni，現在佛）已經涅槃，彌勒佛（Maitreya，未來佛）還沒有降生，就在今天，佛法應該託付給誰呢？舉起拂塵說：看看。對於善良的人，拂塵就以善良的方式迴應；對於邪惡的人，拂塵就以邪惡的方式迴應。如果善惡都忘記了，拂塵又該如何迴應呢？千年的歷書雖然沒有用處，但如果觸犯了它，就要全部滅門。
開示大眾說：平靜的水面沒有波浪，波浪是因為風的吹動而產生。風停了，波浪就消失了，水面平靜了，就能映照萬物。正當這個時候，即使有燕地和金國的軍隊來填塞大海，即使有小蟲子想要搖動大山，紅尾巴的金色的魚，也能自由自在地遊動。現在有沒有人能夠分辨浮沉，識別深淺，垂下釣竿來釣魚呢？如果有，就出來相見；如果沒有，就回到山巖下，一起等待月圓的時候。
有僧人問：牛頭禪師（Niutou，唐代禪師）沒有見到四祖道信（Daoxin，禪宗四祖）的時候怎麼樣？黃龍禪師說：京城是三個，卞地是四個。僧人問：見到之後怎麼樣？黃龍禪師說：灰頭土臉。僧人問：最終怎麼樣？黃龍禪師說：一場胡鬧。
【English Translation】 English version: Listening as if not listening, speaking as if not speaking. Neither speaking nor listening, this is called 'one principle, two meanings.' If you understand this, then walking, standing, sitting, and lying down are all manifestations of the great matter before you. Every movement, every bending and stretching, is without the slightest excess. If you do not understand this, even if the five lakes are calm, you can only let the sun shine from beyond the sky.
He addressed the assembly, saying: 'Form (rūpa, matter) and mind (citta, spirit) are not two; there is no difference between you and me.' He raised his whisk and said: 'If you call it a whisk, you will fall into hell like an arrow. If you do not call it a whisk, you are like the blind with eyes. Even if you completely escape both ends, you are still like a black ox lying dead in stagnant water.'
He addressed the assembly, saying: 'The mind has no inherent nature, manifesting entirely through things. Things have no independent substance, appearing entirely through the mind.' He raised his whisk and said: 'The whisk manifests entirely, transforming into a great heavenly general, patrolling the four continents, reporting to Indra (帝釋天) all those who understand or do not understand the Dharma, those who uphold or do not uphold virtue. Now it is back in the hands of Huanglong (黃龍禪師). You must not call it 'is,' nor must you call it 'is not.' So, what should you call it? Three heads and six arms support heaven and earth; the wrathful Nata (哪吒, Buddhist protector deity) strikes the imperial bell.'
He addressed the assembly, saying: 'Sakyamuni (釋迦牟尼佛, the present Buddha) has already passed away, Maitreya (彌勒佛, the future Buddha) has not yet been born. Right at this moment, to whom should the Dharma be entrusted?' He raised his whisk and said: 'Look! To those who are good, the whisk responds with goodness; to those who are evil, the whisk responds with evil. If both good and evil are forgotten, how does the whisk respond? Though a thousand-year-old calendar may be useless, if you violate it, your entire family will be exterminated.'
He addressed the assembly, saying: 'Still water has no waves; waves arise from the stirring of the wind. When the wind stops, the waves disappear; when the water is still, it reflects emptiness. Right at this moment, even if the armies of Yan (燕) and Jin (金) were to fill the sea, even if a small insect were to try to shake the mountain, the red-tailed golden fish would swim freely. Now, is there anyone who can distinguish floating and sinking, recognize depth and shallowness, and cast a line to fish? If so, come forth and meet me. If not, return to the rocks and wait for the full moon.'
A monk asked: 'What was it like before Niutou (牛頭禪師, Zen master of the Tang Dynasty) met the Fourth Patriarch Daoxin (道信, the Fourth Zen Patriarch)?' The Master said: 'Three in Jing (京), four in Bian (卞).' The monk asked: 'What was it like after he met him?' The Master said: 'Ash-covered head and dirt-smeared face.' The monk asked: 'What was it like in the end?' The Master said: 'A complete mess.'
。如何是活句。師云死中得。云如何是死句。師云活中得。云如何是不死不活句。師云。京三卞四。
鄂州黃龍智明禪師(凡五)
示眾云。南北一訣。斬釘截鐵。切忌思量。翻成途轍。
師一日上堂。眾才集。師云。不可更開眼說夢去也。
示眾云。向上一路。衲僧罔措。求妙求玄。邯鄲學步。
僧問。世尊出世。魔界傾頹。和尚開堂。有何祥瑞。師云。一夜落花雨。滿城流水香。
師同胡巡檢。到公安二聖。胡問。達磨對梁武帝云。廓然無聖。公安為甚麼。卻有二聖。師云。一點水墨。兩處成龍。
洪州寶峰克文禪師法嗣
洪州寶峰文準禪師(凡五)
蜀人也。初謁真凈文禪師。文問。近離甚處。師云。大仰。文云。夏在甚處。師云。大溈文云。甚處人事。師云。興元府。文展手云。我手何似佛手。師罔措。文云。適來祗對。一一靈明。一一天真。及乎道個我手何似佛手。便成窒礙。且道病在甚處。師云。某甲不會。文云。一切見成。更教誰會。師當下釋然。
示眾云。大道縱橫。觸事現成。云開日出。水淥山青。拈拄杖。卓一下云。雲門大師來也。說道。觀音菩薩。將錢買胡餅。放下手。元來卻是饅頭。大眾。雲門只見錐頭利。不見鑿頭方。寶
【現代漢語翻譯】 現代漢語譯本 『如何是活句？』（什麼是充滿生機的語句？）師父說：『死中得。』（從死寂中獲得。）問：『如何是死句？』（什麼是死板的語句？）師父說：『活中得。』（從生動中獲得。）問：『如何是不死不活句？』（什麼是不死不活的語句？）師父說：『京三卞四。』（京字三筆，卞字四筆。形容不倫不類，沒有意義。）
鄂州黃龍智明禪師(Ezhou Huanglong Zhiming Chanshi)（共五則）
開示大眾說：『南北一訣，斬釘截鐵。切忌思量，翻成途轍。』（南北宗的宗旨要領，乾脆利落，切忌思慮，否則反而落入俗套。）
禪師一日上堂，大眾才聚集，禪師說：『不可更開眼說夢去也。』（不要再睜著眼睛說夢話了。）
開示大眾說：『向上一路，衲僧罔措。求妙求玄，邯鄲學步。』（向上提升的道路，修行者無所措手。追求玄妙，如同邯鄲學步，適得其反。）
僧人問：『世尊(Shizun)（釋迦牟尼佛）出世，魔界傾頹。和尚開堂，有何祥瑞？』（世尊出世，魔界衰敗。和尚您開堂說法，有什麼吉祥的徵兆？）師父說：『一夜落花雨，滿城流水香。』（一夜之間落花如雨，滿城流水都帶著花香。）
禪師同胡巡檢(Hu Xunjian)，到公安二聖(Gongan Ersheng)。胡巡檢問：『達磨(Damo)對梁武帝(Liang Wudi)云：廓然無聖。公安為什麼，卻有二聖？』（達磨對梁武帝說，空空蕩蕩，沒有聖人。公安縣為什麼卻有二聖廟？）師父說：『一點水墨，兩處成龍。』（一點水墨，在兩處都變成了龍。比喻事物的變化和發展。）
洪州寶峰克文禪師(Hongzhou Baofeng Kewen Chanshi)法嗣
洪州寶峰文準禪師(Hongzhou Baofeng Wenzhun Chanshi)（共五則）
是四川人。最初拜見真凈文禪師(Zhenjing Wen Chanshi)。文禪師問：『近離甚處？』（最近從哪裡來？）禪師說：『大仰(Dayang)。』文禪師問：『夏在甚處？』（夏天在哪裡？）禪師說：『大溈(Dawei)。』文禪師問：『甚處人事？』（在哪裡做事？）禪師說：『興元府(Xingyuan Fu)。』文禪師伸出手說：『我手何似佛手？』（我的手像佛手嗎？）禪師不知如何回答。文禪師說：『適來祗對，一一靈明，一一天真。及乎道個我手何似佛手，便成窒礙。且道病在甚處？』（剛才的回答，一一靈明，一一天真。等到問到我的手像不像佛手，就成了阻礙。那麼，問題在哪裡？）禪師說：『某甲不會。』（我不知道。）文禪師說：『一切見成，更教誰會？』（一切都是現成的，還教誰去領會？）禪師當下釋然。
開示大眾說：『大道縱橫，觸事現成。云開日出，水淥山青。』（大道縱橫交錯，萬事萬物都是現成的。云開霧散，陽光普照，水清澈，山青翠。）拿起拄杖，頓了一下說：『雲門大師(Yunmen Dashi)來也。說道：觀音菩薩(Guanyin Pusa)將錢買胡餅。放下手，元來卻是饅頭。大眾。雲門只見錐頭利，不見鑿頭方。』（雲門大師來了。說：觀音菩薩用錢買胡餅。放下手一看，原來卻是饅頭。各位，雲門大師只看到錐子的尖利，卻沒看到鑿子的方正。） English version 『What is a living phrase?』 The master said, 『Obtained from death.』 『What is a dead phrase?』 The master said, 『Obtained from life.』 『What is a phrase that is neither dead nor alive?』 The master said, 『Jing three, Bian four.』 (Referring to something incongruous and meaningless.)
Chan Master Zhiming of Huanglong in Ezhou (Ezhou Huanglong Zhiming Chanshi) (Total of five)
Instructing the assembly, he said, 『The key to the North and South schools is decisive and clear. Avoid thinking, or you will turn it into a rut.』
One day, the master ascended the platform. As the assembly gathered, the master said, 『Do not open your eyes and continue to dream.』
Instructing the assembly, he said, 『The upward path leaves monks at a loss. Seeking the subtle and profound is like the gait of Handan, counterproductive.』
A monk asked, 『When Shizun (釋迦牟尼佛, Shakyamuni Buddha) appeared in the world, the realm of demons collapsed. When the abbot opens the hall, what auspicious signs are there?』 The master said, 『Overnight, falling flowers like rain, the fragrance of flowing water fills the city.』
The master, together with Inspector Hu (Hu Xunjian), arrived at the Two Sages of Gongan (Gongan Ersheng). Inspector Hu asked, 『Damo (Damo) said to Emperor Wu of Liang (Liang Wudi), 『Vast emptiness, no sages.』 Why does Gongan have Two Sages?』 The master said, 『A single drop of ink becomes two dragons in different places.』
Successor of Chan Master Kewen of Baofeng in Hongzhou (Hongzhou Baofeng Kewen Chanshi)
Chan Master Wenzhun of Baofeng in Hongzhou (Hongzhou Baofeng Wenzhun Chanshi) (Total of five)
He was from Sichuan. He first visited Chan Master Zhenjing Wen (Zhenjing Wen Chanshi). Chan Master Wen asked, 『Where have you come from recently?』 The master said, 『Dayang.』 Chan Master Wen asked, 『Where did you spend the summer?』 The master said, 『Dawei.』 Chan Master Wen asked, 『Where did you work?』 The master said, 『Xingyuan Prefecture (Xingyuan Fu).』 Chan Master Wen extended his hand and said, 『How does my hand resemble the Buddha's hand?』 The master was at a loss. Chan Master Wen said, 『Your previous answers were all clear and genuine. But when asked how my hand resembles the Buddha's hand, it became an obstacle. Where is the problem?』 The master said, 『I do not know.』 Chan Master Wen said, 『Everything is already present; who else needs to understand?』 The master was immediately enlightened.
Instructing the assembly, he said, 『The Great Way is vast and unobstructed; everything is readily available. The clouds disperse, the sun rises, the water is clear, and the mountains are green.』 He picked up his staff, struck it once, and said, 『Great Master Yunmen (Yunmen Dashi) has arrived. He said, 『Guanyin Bodhisattva (Guanyin Pusa) uses money to buy sesame cakes. Putting it down, it turns out to be steamed buns. Everyone, Yunmen only sees the sharpness of the awl but not the squareness of the chisel.』
【English Translation】 English translation line 1 English translation line 2
峰即不然。擲下拄杖云。勿于中路事空王。䇿杖還須達本鄉。昨日有人。從淮南來。不得福建信。卻道。嘉州大像。吞卻陜府鐵牛。喝一喝云。是甚說話。笑倒云居土地。
示眾云。祖師關棙子。幽隱少人知。不是悟心者。如何舉似伊。喝一喝云。是何言歟。若一向恁么。達磨一宗。掃土而盡。所以大覺世尊。初悟此事。便開方便門。示真實相。普令南北東西。四維上下。郭大李二。鄧四張三。同明斯事。云巖今日。不免效古去也。擊拂子云。方便門開也。作么生是真實相。良久云。十八十九。癡人夜走。
示眾云。同異成壞總別。三四五六七八。欲要隨流入流。無過先會此法。拈拄杖。卓一下云。此法非思量分別之所能解。若也分別。落在眾生境界。且道。不分別不思量。是個甚麼。擲下拄杖云。妙湛總持不動尊。首楞嚴王世希有。
示眾云。劄。久雨不晴。直得五老峰頭。黑雲叆叇。洞庭湖裡。白浪滔滔。雲門大師。忍俊不禁。向佛殿里燒香。三門頭合掌。禱祝咒愿。愿黃梅石女生兒。子母團圓。少室無角鐵牛。當甘水草。喝一喝云。有甚交涉。
東京法雲佛照杲禪師(凡四)
遍歷諸方。后謁真凈。因讀祖師偈云。心同虛空界。示等虛空法。證得虛空時。無是無非法。於是豁然
【現代漢語翻譯】 現代漢語譯本： 峰禪師不以為然，擲下手中的拄杖說：『不要在半路上把空王（sunyata，空性的另一種說法）的事情當作究竟。拄著枴杖最終還是要回到自己的家鄉。』昨天有人從淮南來，沒有得到福建的訊息，卻說：『嘉州的大佛，吞掉了陜府的鐵牛。』然後大喝一聲說：『這是什麼話？』笑倒了云居山的土地神。 云巖示眾說：『祖師的關捩子（關鍵），幽深隱秘很少有人知道。不是開悟的人，如何向他解說？』然後大喝一聲說：『這是什麼話？』如果一味這樣，達摩一宗就要被掃地出門了。所以大覺世尊（釋迦牟尼佛），最初開悟這件事，就開啟方便之門，顯示真實之相，普遍令南北東西，四維上下，無論張三李四，都能明白這件事。云巖我今天，也不免效仿古人。』拿起拂塵擊打一下說：『方便門已經打開了，什麼是真實之相？』良久才說：『十八十九，癡人夜走。』 云巖示眾說：『同與異，成與壞，總與別，三四五六七八。想要隨順世俗，沒有比先領會此法更好的了。』拿起拄杖，頓了一下說：『此法不是思量分別所能理解的。如果分別思量，就落入了眾生的境界。』那麼，不分別不思量，又是什麼呢？擲下拄杖說：『妙湛總持不動尊（佛的稱號），首楞嚴王世間稀有。』 云巖示眾說：『劄（語氣詞）。』久雨不晴，以至於五老峰頂，黑雲密佈，洞庭湖裡，白浪滔天。雲門大師忍不住，在佛殿里燒香，在三門頭合掌，祈禱祝願，愿黃梅山的石頭生孩子，母子團圓，愿少室山的無角鐵牛，能吃到甘甜的水草。』然後大喝一聲說：『這有什麼關係？』 東京法雲佛照杲禪師（共有四則語錄） 遊歷各方之後，拜見真凈禪師，因為讀到祖師的偈語說：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』於是豁然開悟。
【English Translation】 English version: Zen Master Feng disagreed. He threw down his staff and said, 'Don't treat the affairs of Sunyata (another term for emptiness) as the ultimate on the road. You must still return to your hometown with your staff.' Yesterday, someone came from Huainan, without news from Fujian, but said, 'The Great Buddha of Jia Prefecture has swallowed the Iron Ox of Shan Prefecture.' Then he shouted, 'What is this talk?' He made the earth deity of Yunju Mountain laugh. Yunyan addressed the assembly, saying, 'The linchpin (key point) of the Patriarchs is profound and hidden, and few know it. How can it be explained to someone who is not enlightened?' Then he shouted, 'What is this talk?' If it continues like this, the Daruma (Bodhidharma) school will be swept away. Therefore, when the Great Awakened World Honored One (Sakyamuni Buddha) first awakened to this matter, he opened the gate of skillful means and revealed the true aspect, universally enabling everyone, north, south, east, west, up, down, to understand this matter. Today, Yunyan cannot avoid imitating the ancients.' He struck the whisk and said, 'The gate of skillful means has been opened. What is the true aspect?' After a long silence, he said, 'Eighteen, nineteen, fools walking at night.' Yunyan addressed the assembly, saying, 'Same and different, formation and destruction, totality and particularity, three, four, five, six, seven, eight. If you want to follow the flow, there is nothing better than first understanding this Dharma.' He picked up his staff and struck it once, saying, 'This Dharma cannot be understood by thinking and discrimination. If you discriminate, you will fall into the realm of sentient beings.' So, what is it that does not discriminate or think? He threw down his staff and said, 'The wondrous, all-embracing, unmoving Honored One (title of the Buddha), the Shurangama King is rare in the world.' Yunyan addressed the assembly, saying, 'Tcha (exclamation). It has been raining for a long time without clearing, so that on the peak of Five Elders Mountain, black clouds are dense, and in Dongting Lake, white waves are surging. Zen Master Yunmen couldn't help himself, burning incense in the Buddha hall, and joining his palms at the Three Gates, praying and wishing that the stone woman of Huangmei Mountain would give birth to a child, and that mother and child would be reunited, and that the hornless iron ox of Shaoshi Mountain would eat sweet water grass.' Then he shouted, 'What does this have to do with anything?' Zen Master Fozhao Gao of Fayun Temple in Tokyo (four records in total) After traveling to various places, he visited Zen Master Zhenjing, and because he read the Patriarch's verse, 'The mind is like the realm of empty space, showing the Dharma equal to empty space, when empty space is realized, there is neither is nor is not Dharma.' Thereupon, he suddenly became enlightened.
大悟。
有百法座主云。禪家流。多愛脫空。師造前問。承聞座主講得百法論。是否。主云不敢。師云。昨日雨今日晴。是甚麼法中收。主無對。師便打云。莫道禪家流。多愛脫空好。主恚曰。和尚且道。昨日雨今日晴。是甚麼法中收。師云。四十二。時分不相應法中收。主屈服。作禮而謝。
僧問。有問雲門。如何是透法身句。門云。北斗里藏身。意旨如何。師云。赤心片片。云若是學人。即不然。師云。汝又作么生。云昨夜抬頭看北斗。依稀卻似點糖糕。師云。但念水草。余無所知。
僧問。達磨西來。傳個甚麼。師云。周秦漢魏。
洪州兜率從悅禪師(凡七)
虔州熊氏子。
師在道吾。作首座。領數衲。謁云蓋知和尚。智與語。未數句。盡知所蘊。乃笑曰。觀首座。氣質不凡。柰何出言吐氣。如醉人耶。師面熱汗下云。愿和尚不吝慈悲。復與語錐劄之。茫然。遂求入室。智云。曾見法昌遇和尚否。師云。曾看他錄。自了可已。不願見之。智云。曾見洞山文和尚否。師云。關西子。沒頭腦。拖一條布裙。作尿臭氣。有甚長處。智云。你但向尿臭氣處參取。師依教。
即謁洞山。深領奧旨。復謁智。智云。見關西子后。大事如何。師云。若不得和尚指示。洎乎蹉過一
【現代漢語翻譯】 現代漢語譯本
大悟。
有百法座主說：『禪宗的人，大多喜歡空談。』 師父走到他面前問道：『聽說座主講《百法論》，是嗎？』 座主說：『不敢當。』 師父說：『昨天是雨天，今天晴天，這在什麼法中收錄？』 座主無言以對。 師父就打了他，說：『不要說禪宗的人，大多喜歡空談！』 座主生氣地說：『和尚你說說，昨天是雨天，今天晴天，這在什麼法中收錄？』 師父說：『在四十二時分不相應法中收錄。』 座主折服，行禮道歉。
有僧人問：『有人問雲門文偃禪師（Yunmen Wenyan）：「如何是透法身句？」 雲門（Yunmen）回答：「北斗里藏身。」 這其中的意思是什麼？』 師父說：『赤誠之心一片片。』 （僧人）說：『如果是學人，就不會這樣說。』 師父說：『你又會怎麼說？』 （僧人）說：『昨夜抬頭看北斗，依稀卻似點糖糕。』 師父說：『我只知道水草，其他的就不知道了。』
有僧人問：『達磨祖師（Bodhidharma）西來，傳的是什麼？』 師父說：『周、秦、漢、魏的（歷史）。』
洪州兜率從悅禪師（Hongzhou Doushuai Congyue Chan Shi）（共有七則語錄）
虔州熊氏之子。
師父在道吾山（Daowu Mountain），擔任首座，帶領一些僧人，拜訪云蓋智和尚（Yungai Zhi Heshang）。智和尚聽了他的見解和言語，沒幾句就完全瞭解了他的底蘊，於是笑著說：『看首座的氣質不凡，奈何說出的話，像個醉漢一樣？』 師父面紅耳赤，汗流浹背，說：『希望和尚不要吝惜慈悲。』 智和尚又用尖銳的言語來刺探他，師父茫然不知所措，於是請求進入內室請教。 智和尚說：『你曾經見過法昌遇和尚（Fachang Yu Heshang）嗎？』 師父說：『曾經看過他的語錄，自己領悟就可以了，不想見他。』 智和尚說：『你曾經見過洞山文和尚（Dongshan Wen Heshang）嗎？』 師父說：『關西的傢伙，沒頭腦，拖著一條布裙，散發著尿臭味，有什麼長處？』 智和尚說：『你就在這尿臭味處參悟。』 師父聽從了他的教誨。
於是拜訪洞山（Dongshan），深刻領悟了其中的奧妙。 再次拜訪智和尚（Zhi Heshang）。 智和尚說：『見過關西的傢伙后，大事怎麼樣了？』 師父說：『如果不是和尚您指示，幾乎就錯過了。』
【English Translation】 English version
Great realization.
A master of the 'Hundred Dharmas' said: 'Zen practitioners mostly love empty talk.' The master went up to him and asked: 'I heard that you lecture on the 'Treatise on the Hundred Dharmas', is that so?' The master replied: 'I dare not claim that.' The master said: 'Yesterday it rained, today it's sunny. Which dharma does this fall under?' The master had no answer. The master then struck him, saying: 'Don't say that Zen practitioners mostly love empty talk!' The master angrily said: 'Venerable monk, tell me, yesterday it rained, today it's sunny. Which dharma does this fall under?' The master said: 'It falls under the forty-two 'dissociated formations' (不相應法 bù xiāng yìng fǎ).' The master submitted, bowed, and apologized.
A monk asked: 'Someone asked Zen Master Yunmen Wenyan (雲門文偃 Yúnmén Wényǎn): 'What is a phrase that penetrates the Dharmakaya (法身 fǎshēn)?' Yunmen (雲門) replied: 'Hiding the body in the Big Dipper.' What is the meaning of this?' The master said: 'A pure heart, piece by piece.' The monk said: 'If it were a student, they wouldn't say that.' The master said: 'Then how would you say it?' The monk said: 'Last night I looked up at the Big Dipper, it vaguely resembled a dotted sugar cake.' The master said: 'I only know about water and grass, I know nothing else.'
A monk asked: 'What did Bodhidharma (達磨祖師 Dámó Zǔshī) transmit when he came from the West?' The master said: 'The Zhou, Qin, Han, and Wei dynasties.'
Zen Master Congyue of Doushuai in Hongzhou (洪州兜率從悅禪師 Hóngzhōu Dōushuài Cóngyuè Chán Shī) (Total of seven records)
A son of the Xiong family from Qianzhou.
The master was the head seat at Daowu Mountain (道吾山 Dàowú Shān), leading several monks, and visited the Venerable Yungai Zhi (云蓋智和尚 Yúngài Zhì Héshang). After hearing his views and words, Zhi Heshang fully understood his depth in just a few sentences, and smiled, saying: 'Observing the head seat's temperament, it is extraordinary, but why do your words and breath sound like a drunkard?' The master's face turned red, and he was sweating, saying: 'I hope the Venerable Monk will not be stingy with compassion.' Zhi Heshang further probed him with sharp words, but the master was at a loss. Therefore, he requested to enter the inner chamber for instruction. Zhi Heshang said: 'Have you ever met the Venerable Fachang Yu (法昌遇和尚 Fǎchāng Yù Héshang)?' The master said: 'I have read his records, and I can understand them myself, I do not wish to see him.' Zhi Heshang said: 'Have you ever met the Venerable Dongshan Wen (洞山文和尚 Dòngshān Wén Héshang)?' The master said: 'That fellow from Guanxi (關西), is scatterbrained, dragging a cloth skirt, emitting a urine stench, what good is he?' Zhi Heshang said: 'You should contemplate at the place of the urine stench.' The master followed his teachings.
Then he visited Dongshan (洞山), deeply understanding the profound meaning. He visited Zhi Heshang (智和尚) again. Zhi Heshang said: 'After seeing that fellow from Guanxi (關西), how is the great matter?' The master said: 'If it were not for your guidance, Venerable Monk, I would have almost missed it.'
生。遂禮謝。
師復謁真凈。后出世鹿苑。
有清素者。久參慈明。寓居一室。未始與人交。師因食蜜漬荔枝。偶素過門。師呼云此老人鄉果也。可同食之。素云。自先師亡后。不得此食久矣。師云。先師為誰。素云。慈明也。某忝執侍十三年耳。師乃疑駭曰。十三年。堪忍執侍之役。非得其道而何。遂饋以余果。稍稍親之。素問師。所見者何人。云洞山文。素云。文見何人。師云。黃龍南。素云。南匾頭見先師不久。後來法道大振如此。師益疑駭。
遂袖香詣素。作禮。素起避之曰。吾以福薄。先師受記。不許為人。師益恭。素乃云。憐子之誠。違先師之記。子平生所得。試語我。師具通所見。素云可矣。能入佛。而不能入魔也。師云。何謂也。素云。豈不見。古人云。末後一句。始到牢關。如是累月。素乃印可。仍戒之曰。文示子者。皆正知見。然子離文太早。不能盡其妙。吾今為子點破。使子受用。得大自在。他日切勿嗣吾也。
師後嗣真凈。示眾云。溪上桃花爛熳春。倚筇閑看笑靈云。抽枝抽葉尋常事。有悟無疑亦強分。諸禪客。既疑悟之強分。何玄旨而可定哉。但得凡情淨盡。自然聖解都忘。如此則何是非而有之。何得失而論之。何動靜而取之。何彼此而分之。到這裡。直得妙體
【現代漢語翻譯】 現代漢語譯本： 生，於是行禮道謝。
後來，這位禪師又去拜訪了真凈禪師，之後在鹿苑開堂說法。
當時有一位名叫清素的修行者，跟隨慈明禪師修行很久了，獨自居住在一個房間里，從不與人交往。有一次，這位禪師正在吃用蜂蜜浸泡的荔枝，正好清素經過門口。禪師就招呼他說：『這是我老家的水果，可以一起吃。』清素說：『自從我的先師去世后，很久沒有吃到這種水果了。』禪師問：『你的先師是誰？』清素說：『是慈明禪師（慈明禪師）。我曾有幸侍奉了他十三年。』禪師聽後感到疑惑和驚訝，說：『十三年，能忍受侍奉的辛苦，一定不是沒有得到他的道法。』於是送給他剩下的水果，漸漸地與他親近起來。清素問禪師：『你拜見的是哪位禪師？』禪師說：『是洞山文（洞山文）。』清素問：『洞山文禪師又拜見了哪位禪師？』禪師說：『是黃龍南（黃龍南）。』清素說：『黃龍南禪師拜見先師的時間不長，後來他的佛法卻如此興盛。』禪師更加疑惑和驚訝。
於是，這位禪師帶著香去拜訪清素，行禮。清素起身避讓，說：『我因為福報淺薄，先師曾預言，不允許我為人師。』禪師更加恭敬。清素於是說：『可憐你的誠心，我違背先師的預言。你平生所學到的，試著告訴我。』禪師詳細地說了自己所領悟的。清素說：『可以了，能入佛，卻不能入魔啊。』禪師問：『這是什麼意思？』清素說：『難道你沒聽說過，古人說：『末後一句，始到牢關。』像這樣過了幾個月，清素才認可了他，並告誡他說：『洞山文禪師教導你的，都是正確的見解。然而你離開洞山文禪師太早，不能完全領會其中的奧妙。我現在為你點破，使你能夠受用，得到大自在。將來千萬不要繼承我的衣缽。』
後來，這位禪師繼承了真凈禪師的衣缽，向大眾開示說：『溪上的桃花開得爛漫如春，我拄著竹杖，悠閒地看著，笑著靈云禪師（靈云禪師）的開悟。抽枝發葉是尋常的事情，有悟解而又懷疑，也是勉強地分別。』各位禪客，既然懷疑悟解的勉強分別，又有什麼玄妙的旨意可以確定呢？只要凡夫的情感完全清凈，自然聖人的理解也都忘記。像這樣，哪裡還會有是非呢？哪裡還會有得失可以談論呢？哪裡還會有動靜可以取捨呢？哪裡還會有彼此可以區分呢？到了這裡，自然顯現出妙體。
【English Translation】 English version: He then paid his respects and expressed his gratitude.
Later, the master visited True Purity (Zhenjing) and subsequently established himself at Deer Park (Luyuan).
There was a pure recluse who had long studied under Ciming (Ciming). He lived alone in a room and never associated with others. Once, the master was eating lychees preserved in honey when the recluse happened to pass by. The master called out, 'These are fruits from my hometown. Please, share them with me.' The recluse said, 'Since the passing of my late teacher, I have not tasted such food.' The master asked, 'Who was your late teacher?' The recluse replied, 'It was Ciming. I had the honor of serving him for thirteen years.' The master was surprised and puzzled, saying, 'Thirteen years! To endure the duties of service, one must have attained his Way.' He then offered the remaining fruit to the recluse and gradually became close to him. The recluse asked the master, 'Whom did you study under?' The master replied, 'Dongshan Wen (Dongshan Wen).' The recluse asked, 'Whom did Wen study under?' The master said, 'Huanglong Nan (Huanglong Nan).' The recluse said, 'Nan, the flat-headed one, did not see my late teacher for long, yet later his Dharma flourished so greatly.' The master was even more puzzled and surprised.
Thereupon, the master, with incense in his sleeve, visited the recluse and bowed in respect. The recluse rose to avoid the bow, saying, 'My blessings are thin. My late teacher prophesied that I should not become a teacher of others.' The master became even more respectful. The recluse then said, 'Pitying your sincerity, I will go against my late teacher's prophecy. Tell me what you have attained in your life.' The master fully explained his insights. The recluse said, 'It is acceptable. You can enter the Buddha, but you cannot enter the demon.' The master asked, 'What does that mean?' The recluse said, 'Have you not heard the ancients say, 'The last phrase, only then do you reach the secure pass'?' After several months, the recluse finally approved of him and cautioned him, saying, 'What Wen showed you are all correct views. However, you left Wen too early and cannot fully grasp its subtleties. I will now reveal it to you, so that you may benefit from it and attain great freedom. In the future, never succeed me.'
Later, the master succeeded True Purity. He addressed the assembly, saying, 'Peach blossoms bloom splendidly in the spring on the stream. Leaning on my staff, I leisurely watch and smile at Lingyun (Lingyun)'s enlightenment. Sprouting branches and leaves are ordinary matters. To have enlightenment and yet doubt is also a forced distinction.' O Zen travelers, since you doubt the forced distinction of enlightenment, what profound meaning can be determined? Only when mundane emotions are completely purified will the understanding of the sacred be naturally forgotten. In this state, where can right and wrong exist? What gains and losses can be discussed? What movement and stillness can be grasped? What self and other can be distinguished? Reaching this point, the wondrous essence directly manifests.
虛明。縱橫妙用。都無揀擇。好醜雙行。還有承當得底么。若承當得。兜率與你拄杖子。向天下橫行。若也未然。不免自受用去也。良久云。撥落葉看蒼蘚色。卓穿冰放野泉聲。卓拄杖下座。
示眾云。無法亦無心。無取復何舍。要真盡屬真。在假全歸假。平地上行舡。虛空里走馬。九年面壁人。有口還如啞。參。
示眾云。諸禪客。維摩既為眾生病。引得文殊領眾來。各入玄門談不二。只消一默盡空回。到這裡。直饒七佛之師。智慧縱橫。辯才無礙。也須稽首讚歎。始得。既然如是。且道。毗耶老漢。當此之時。向甚麼處去也。良久云。千尋碧海風澄后。萬里青天月滿時。
示眾云。兜率雖無定度。不踏聖賢舊路。有時捩轉雙睛。幾個眉毛卓豎。喝一喝。
師設三問。以待學者。其一云。撥草瞻風。只圖見性。即今上人性。在甚麼處。二云。識得自性。方脫生死。眼光落地時。作么生脫。三云。脫得生死。便知去處。四大分時。向什麼處去。
衢州超化靜禪師(凡一)
示眾云。聲前認得。已涉廉纖。句下承當。猶為鈍漢。電光石火。尚在遲疑。一點不來。橫屍萬里。良久云。有甚用處。喝一喝。
南嶽上封慧和禪師(凡一)
示眾云。未升猊座已前。盡大地人
【現代漢語翻譯】 現代漢語譯本 虛明（空虛而光明）。縱橫妙用，都無揀擇。好與丑同時並存。還有人能夠承擔這一切嗎？如果能夠承擔，彌勒菩薩（Maitreya，未來佛）會給你拄杖，讓你在天下自由行走。如果不能，那也只能自己默默承受了。停頓片刻，說：『撥開落葉才能看到蒼苔的顏色，鑿穿冰層才能聽到野泉的聲音。』說完，拄著拄杖走下座位。
開示大眾說：『沒有法，也沒有心，無所取，又何須捨棄？要真就完全是真，在假就完全歸於假。如同在平地上行船，在虛空中跑馬。九年面壁的人，有口卻像啞巴一樣。』參！
開示大眾說：『各位禪客，維摩詰（Vimalakirti，一位在家菩薩）因為眾生的病而示疾，引得文殊菩薩（Manjusri，智慧的象徵）帶領大眾前來。各自進入玄妙的法門談論不二之理。只需沉默不語，一切都歸於空寂。』到了這裡，即使是七佛之師，智慧縱橫，辯才無礙，也必須稽首讚歎才能領悟。既然如此，那麼，且說維耶離城（Vaishali，古印度城市）的老人，此時此刻，去了什麼地方呢？停頓片刻，說：『千尋碧海風平浪靜之後，萬里青天月光明滿之時。』
開示大眾說：『兜率天（Tushita Heaven，彌勒菩薩居住的凈土）雖然沒有固定的規矩，但不走聖賢的老路。有時目光一轉，有幾個人的眉毛會豎起來。』喝一聲！
禪師提出三個問題，等待學者的回答。第一個問題是：『撥開草叢觀察風向，只是爲了見到自性。那麼現在，你的自性在哪裡？』第二個問題是：『認識到自性，才能脫離生死。眼光落地的時候，如何脫離？』第三個問題是：『脫離了生死，便知道去處。四大（地、水、火、風）分離的時候，向什麼地方去？』
衢州超化靜禪師(凡一)
開示大眾說：『在聲音之前就認識到，已經落入細微的分別。在語句之下才領會，仍然是遲鈍的人。電光石火之間，還在遲疑不決。一點靈光不來，如同橫屍萬里。』停頓片刻，說：『有什麼用處？』喝一聲！
南嶽上封慧和禪師(凡一)
開示大眾說：『未升上獅子座之前，整個大地的人……』
【English Translation】 English version Illuminating emptiness. Its wondrous function operates freely in all directions, without any discrimination. Good and bad exist simultaneously. Is there anyone who can bear all of this? If you can bear it, Maitreya (the future Buddha) will give you a staff, allowing you to roam freely throughout the world. If you cannot, then you can only silently endure it yourself. After a pause, he said: 'Parting the fallen leaves reveals the color of the green moss; piercing through the ice releases the sound of the wild spring.' Having said this, he descended from the seat with his staff.
Instructing the assembly, he said: 'There is no Dharma, and there is no mind; there is nothing to take, so what needs to be abandoned? If it is to be truly real, then it is completely real; if it is to be false, then it completely returns to falsity. It is like sailing a boat on flat ground, or riding a horse in empty space. The one who faced the wall for nine years, though he has a mouth, is like a mute.' Investigate!
Instructing the assembly, he said: 'All you Chan practitioners, Vimalakirti (a lay bodhisattva) feigned illness for the sake of sentient beings, attracting Manjusri (symbol of wisdom) to lead the assembly here. Each enters the profound gate to discuss non-duality. A single silence is enough to return everything to emptiness.' Reaching this point, even the teacher of the Seven Buddhas, with his vast wisdom and unimpeded eloquence, must bow his head in praise to understand. Since this is so, then tell me, where did the old man of Vaishali (an ancient Indian city) go at this moment? After a pause, he said: 'After the thousand-fathom blue sea is calmed by the wind, when the ten-thousand-mile blue sky is filled with the full moon.'
Instructing the assembly, he said: 'Although Tushita Heaven (a pure land where Maitreya Bodhisattva resides) has no fixed rules, it does not follow the old paths of the sages. Sometimes, with a turn of the eyes, a few people's eyebrows will stand up.' He shouts!
The Chan master posed three questions, waiting for the scholars to answer. The first question is: 'Parting the grass to observe the wind, one only seeks to see the self-nature. Then, where is your self-nature right now?' The second question is: 'Recognizing the self-nature is the only way to escape birth and death. When the light of the eyes falls to the ground, how does one escape?' The third question is: 'Having escaped birth and death, one then knows where to go. When the four elements (earth, water, fire, and wind) separate, where does one go?'
Chan Master Chao Hua Jing of Quzhou (Total of one)
Instructing the assembly, he said: 'Recognizing before the sound has already fallen into subtle distinctions. Understanding under the sentence is still a dull person. Even in the flash of lightning and spark of flint, one is still hesitant and indecisive. If a single spark of enlightenment does not come, it is like a corpse lying across ten thousand miles.' After a pause, he said: 'What is the use?' He shouts!
Chan Master Hui He of Shangfeng, Nanyue (Total of one)
Instructing the assembly, he said: 'Before ascending the lion throne, all the people of the great earth...'
。成佛已畢。更有何法可說。更有何生可利。況菩提煩惱。本自寂然。生死涅槃。猶如春夢。門庭施設。誑呼小兒。方便門開。羅紋結角。于衲僧面前。皆為幻惑。且道。衲僧有甚長處。拈起拄杖云。孤根自有擎天勢。不比尋常曲𩓪枝。
聯燈會要卷第十五 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十六
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十四世
南康軍云居元祐禪師法嗣
洪州羅漢系南禪師(凡五)
汀州張氏子。示眾云。紅霞穿碧落。白鷺點滄州。不是寒山子。時臨古渡頭。騎駿馬。驟高樓。萬里銀河輥玉毬。別明真解脫。撥火覓浮漚。
示眾云。禪不禪。道不道。三寸舌頭胡亂掃。昨夜日輪飄桂花。今朝月窟出芝草。阿呵呵。萬兩黃金無處討。一句絕思量。諸法不相到。
示眾云。大智如愚。大巧若拙。勿謂今朝。中秋令節。八極同風。千潭共月。三十年後。蘆花照雪。與么悟去。腦門百裂。
示眾云。𩖼𩖼籬邊菊正黃。妙談西祖意瑯瑯。不知誰解聞斯語。堪為宗門立紀綱。便見。羅漢拂子。展大神通。化作文殊普賢。觀音勢至。穿過諸人髑髏。若也盡知來處。可謂于出入息中。供養恒沙諸
【現代漢語翻譯】 現代漢語譯本：已經成就佛果之後，還有什麼法可以宣說呢？還有什麼眾生可以利益呢？更何況菩提（bodhi，覺悟）和煩惱，本來就是寂靜的。生死和涅槃（nirvana，寂滅），就像春天的夢一樣虛幻。設立種種門庭，不過是哄騙小孩子的把戲。開啟方便之門，設定種種羅紋結角，在衲僧（指僧人）面前，都不過是幻覺迷惑。那麼，衲僧有什麼長處呢？拈起拄杖說：『孤根自有擎天之勢，不比尋常曲屈枝。』
聯燈會要卷第十五 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十六
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十四世
南康軍云居元祐禪師法嗣
洪州羅漢系南禪師(凡五)
汀州張氏子。示眾說：『紅霞穿透碧空，白鷺點綴滄州。我不是寒山子（Hanshanzi，唐代詩人），正來到古老的渡口。騎著駿馬，飛馳高樓，萬里銀河滾動著玉球。要明白真正的解脫，就像撥開火焰尋找水泡一樣。』
示眾說：『禪不禪，道不道，三寸舌頭胡亂掃。昨夜太陽飄落桂花，今朝月亮生出芝草。阿呵呵，萬兩黃金無處找。一句絕思量，諸法不相到。』
示眾說：『大智如愚，大巧若拙。不要說今天，是中秋佳節。八方極遠之處都吹著一樣的風，千潭之中都映著同一個月亮。三十年後，蘆花在雪中閃耀。這樣領悟下去，腦門都要破裂。』
示眾說：『籬笆邊的菊花正盛開，美妙地談論著西來祖師的意旨。不知道誰能理解這些話語，可以為宗門樹立紀綱。』便能見到，羅漢（arhat，阿羅漢）的拂子，展現出大神通，化作文殊（Manjusri，文殊菩薩）、普賢（Samantabhadra，普賢菩薩）、觀音（Avalokitesvara，觀世音菩薩）、勢至（Mahasthamaprapta，大勢至菩薩），穿過每個人的頭顱。如果完全知道來處，就可以說在每一次呼吸中，供養恒河沙數般的諸佛。
【English Translation】 English version: Having already attained Buddhahood, what other Dharma (law, teaching) is there to speak of? What other beings are there to benefit? Moreover, Bodhi (enlightenment) and afflictions are inherently tranquil. Samsara (birth and death) and Nirvana (liberation) are like spring dreams. Setting up various gates and establishments is merely deceiving children. Opening the gate of expedient means and setting up various intricate designs are all illusions and deceptions in front of the monastic practitioners. Then, what strengths do the monastic practitioners have? Picking up the staff, he said: 'The solitary root has the power to support the sky; it is not like ordinary crooked branches.'
Lian Deng Hui Yao, Volume 15 Wan Xin Xu Zang, Volume 79, No. 1557, Lian Deng Hui Yao
Lian Deng Hui Yao, Volume 16
Compiled by Wu Ming, a Bhiksu (monk) of Chongfu Chan Monastery in Quanzhou, a successor of the ancestral lineage
Fourteenth Generation under Nanyue
Dharma Successor of Chan Master Yuanyou of Yunju Monastery in Nankang Army
Lineage of Chan Master Nan of Luohan Monastery in Hongzhou (Total of Five)
A son of the Zhang family in Tingzhou. He addressed the assembly, saying: 'Red clouds pierce the blue sky; white herons dot the blue continent. I am not Hanshanzi (Cold Mountain), now arriving at the ancient ferry. Riding a fine horse, galloping up high buildings, the silver river of ten thousand miles rolls a jade ball. To understand true liberation is like searching for bubbles in the fire.'
Addressing the assembly, he said: 'Zen is not Zen, the Dao is not the Dao; the three-inch tongue sweeps wildly. Last night, the sun shed osmanthus flowers; this morning, the moon cave produced ganoderma. Ah ha ha, ten thousand taels of gold cannot be found anywhere. A sentence that cuts off all thought, all dharmas do not meet.'
Addressing the assembly, he said: 'Great wisdom is like foolishness; great skill is like clumsiness. Do not say that today is the Mid-Autumn Festival. The eight extreme directions share the same wind; a thousand pools share the same moon. Thirty years later, reed flowers shine in the snow. If you awaken in this way, your skull will crack.'
Addressing the assembly, he said: 'The chrysanthemums beside the fence are blooming yellow; wonderfully discussing the meaning of the Western Patriarch. I wonder who can understand these words, worthy of establishing the discipline and principles of the Zen school.' Then you will see, the whisk of the Arhat (liberated being) displays great supernatural powers, transforming into Manjusri (Bodhisattva of wisdom), Samantabhadra (Bodhisattva of universal virtue), Avalokitesvara (Bodhisattva of compassion), Mahasthamaprapta (Bodhisattva of great power), piercing through everyone's skull. If you fully know the origin, you can say that in every breath, you are making offerings to countless Buddhas as numerous as the sands of the Ganges River.
佛。若也不知。分付德山臨濟。拂子擊一擊。
示眾云。諸佛不出世。達磨不西來。祖師心印。狀似鐵牛之機。所以印空也。日月沉輝。乾坤黯黑。印水也。蹙浪驚濤。魚龍喪命。印泥也。大地冰消。聖凡絕路。若是那一印。誰敢正眼覷著。爭奈諸方起模𦘕樣。若到羅漢門下。直教粉碎。
泉州南峰永程禪師(凡一)
示眾云。始自雞峰續𦦨。少室流芳。大布慈雲。宏開慧日。教分三藏。直指一心。或全提而棒喝齊施。或縱奪而賓主互設。或金剛按劍。或獅子翻身。或照用雷奔。或機鋒電掣。無非剪除邪妄。開廓玄微。直下明宗。到真實地。諸仁者。到此方許一線道。與你商量。茍或未然。儘是依師作解。無有是處。
鄂州子凌山自瑜禪師(凡二)
示眾云。祖師關棙子。都不在言詮。若更重宣說。特地隔西天。
僧問。如何是佛法大意。師云。好事不如無。
江州東林常總禪師法嗣
廬州開先廣鑒英禪師(凡三)
桂州永福毛氏子。示眾云。談玄說妙。譬如𦘕餅充飢。入聖超凡。大似飛蛾赴火。一向無事。敗種焦芽。更若馳求。水中捉月。以拂子一拂云。適來許多見解。拂卻了也。作么生是諸人透脫一句。良久云。鐵牛不吃欄邊草。直向須彌頂上眠。以拂
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。如果也不明白，就交給德山（Deshan）和臨濟（Linji）去處理，用拂子擊打一下。
開示大眾說：諸佛（Buddhas）不出世，達磨（Bodhidharma）不西來。祖師（Patriarch）的心印，就像鐵牛的機關一樣。所以說印空，日月失去光輝，天地一片黑暗。說印水，激起波浪，魚龍喪命。說印泥，大地冰消瓦解，聖凡之路斷絕。如果是那一印，誰敢正眼去看？無奈各處都在模仿，如果到了羅漢（Arhat）門下，直接粉碎。
泉州南峰永程禪師(凡一)
開示大眾說：從雞峰開始延續，少室山流傳芬芳，廣佈慈雲，宏大開啟慧日。教義分為三藏，直指一心。或者全部提起，棒喝一起使用；或者縱放收奪，賓主互相設立；或者金剛（Vajra）按劍，或者獅子翻身；或者照用如雷奔，或者機鋒如電掣。無非是剪除邪妄，開闊玄微，直接明瞭宗門，到達真實之地。各位仁者，到了這裡才允許有一線道路，與你們商量。如果不是這樣，全部都是依著老師的解釋，沒有是處。
鄂州子凌山自瑜禪師(凡二)
開示大眾說：祖師（Patriarch）的關捩子，都不在言語詮釋中。如果再重複宣說，就特別地隔開了西天。
有僧人問：如何是佛法的大意？禪師說：好事不如無。
江州東林常總禪師法嗣
廬州開先廣鑒英禪師(凡三)
桂州永福毛氏子。開示大眾說：談玄說妙，譬如畫餅充飢；入聖超凡，大似飛蛾撲火。一向無事，是敗種焦芽；如果再馳求，如同水中撈月。用拂子一拂說：剛才許多見解，拂去了。怎麼是諸位透脫的一句？良久說：鐵牛不吃欄邊草，直向須彌山頂上眠。用拂子一拂。
【English Translation】 English version Buddha. If you still don't understand, hand it over to Deshan and Linji. Strike with the whisk.
Instructing the assembly: The Buddhas do not appear in the world, Bodhidharma did not come from the West. The Patriarch's mind-seal is like the mechanism of an iron ox. Therefore, it is said to seal emptiness. The sun and moon lose their brilliance, and heaven and earth are dark. It is said to seal water, stirring up waves, causing fish and dragons to lose their lives. It is said to seal mud, the earth melts away, and the path of the holy and the ordinary is cut off. If it is that seal, who dares to look at it with correct eyes? Helplessly, all places are imitating. If you arrive at the Arhat's door, you will be directly crushed.
Chan Master Yongcheng of Nanfeng, Quanzhou (1)
Instructing the assembly: Starting from Jifeng, it continues to flourish. Shaoshi Mountain spreads fragrance, broadly spreading compassionate clouds, and greatly opening the sun of wisdom. The teachings are divided into the Three Baskets, directly pointing to the one mind. Either completely raising it and using both the stick and shout together, or releasing and seizing, with guest and host mutually established. Or the Vajra holds the sword, or the lion turns over. Or the illumination and function are like thunder, or the sharpness of the moment is like lightning. It is nothing more than cutting away evil and delusion, opening up the profound and subtle, directly clarifying the sect, and arriving at the land of truth. All of you, only when you arrive here are you allowed a thread of a path to discuss with you. If it is not so, it is all relying on the teacher's explanation, and there is no right place.
Chan Master Ziyu of Ziling Mountain, Ezhou (2)
Instructing the assembly: The Patriarch's key points are not in words. If you repeat them, you are especially separated from the Western Heaven.
A monk asked: What is the great meaning of the Buddha-dharma? The master said: A good thing is not as good as nothing.
Lineage of Chan Master Changzong of Donglin, Jiangzhou
Chan Master Guangjian Ying of Kaixian, Luzhou (3)
A son of the Mao family of Yongfu, Guizhou. Instructing the assembly: Talking about the mysterious and explaining the wonderful is like drawing a cake to satisfy hunger; entering the holy and transcending the ordinary is like moths flying into the fire. Always being without affairs is like a rotten seed and scorched sprout; if you seek further, it is like catching the moon in the water. He brushed with the whisk and said: All the views just now have been brushed away. What is the phrase for all of you to break through? After a long while, he said: The iron ox does not eat the grass by the fence, but sleeps directly on the summit of Mount Sumeru. He brushed with the whisk.
子。擊繩床。
示眾云。有一人。說得一丈。一寸也行不得。有一人。行得一丈。一寸也說不得。有一人。說得行得。有一人。說不得行不得。此四人中。要覓一人為師。明眼衲僧。試請揀看。
僧問。如何是道。師云。良田萬頃。僧云。不會。師云。春不耕秋無望。
潭州大溈懷秀禪師法嗣
南嶽南臺允恭禪師(凡一)
示眾云。稀逢難遇。正是此時。何謂釋迦已滅。彌勒未生。拈起拂子云。正當今日。佛法盡在山僧拂子頭上。放行把住。一切臨時。放行則風行草偃。瓦礫生光。拾得寒山。點頭撫掌。把住則水泄不通。真金失色。德山臨濟。飲氣吞聲。當恁么時。放行即是。把住即是。良久云。后五日看。
舒州白雲守端禪師法嗣
蘄州五祖法演禪師(凡十三)
蜀人也。首謁圓照本禪師。古今因緣會盡。唯不會。僧問興化。四方八面來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡。避得過。
諸益本。本云。此是臨濟下因緣。須是問他家兒孫。始得。
師遂謁浮山遠禪師。請益前話。遠云。我有個譬喻。說似你。你一似個三家村裡。賣柴漢子。把個匾擔。向十字街頭。立地問人。中書堂。今日商量
【現代漢語翻譯】 現代漢語譯本 子，敲擊繩床。
向大眾開示說：『有一個人，說得天花亂墜，一丈的道理，一寸也行不出來；有一個人，行得一丈，一寸也說不出來；有一個人，說得也行得；有一個人，說也說不得，行也行不得。』這四個人當中，要找一個人做老師，明眼的僧人，請試著選擇看看。
有僧人問：『如何是道？』 禪師說：『良田萬頃。』 僧人說：『不會。』 禪師說：『春天不耕種，秋天就沒有希望。』
潭州大溈懷秀禪師的法嗣
南嶽南臺允恭禪師(凡一)
向大眾開示說：『稀少難逢，正是此時。』 什麼是釋迦（Śākyamuni，佛教創始人）已經涅槃，彌勒（Maitreya，未來佛）尚未降生？ 拿起拂塵說：『正當今日，佛法盡在山僧的拂塵頭上。』 放開和收回，一切都看當時的情況。 放開則如風行草偃，瓦礫生光；拾得（Shide，唐代著名隱僧）寒山（Hanshan，唐代著名隱僧），點頭撫掌。 收回則水泄不通，真金失色；德山（Deshan Xuanjian，唐代禪宗大師）臨濟（Linji Yixuan，唐代禪宗大師），飲氣吞聲。 當這個時候，放開也可以，收回也可以。』 良久說：『后五日再看。』
舒州白雲守端禪師的法嗣
蘄州五祖法演禪師(凡十三)
是四川人。 最初拜訪圓照本禪師，古今的因緣都領會了，唯獨不會。 僧人問興化（Xinghua Cunjiang，唐代禪宗大師）：『四面八方來時如何？』 興化說：『打中間那個。』 僧人作禮。 興化說：『我昨天赴一個村裡的齋飯，中途遇到一陣狂風暴雨，卻在古廟裡，避了過去。』
諸益本評論說：『這是臨濟宗（Linji school of Chan Buddhism）下的因緣，必須問他家的子孫，才能明白。』
禪師於是拜訪浮山遠禪師（Fushan Fayuan，宋代禪宗大師），請教之前的話。 遠禪師說：『我有個比喻，說給你聽。 你就像三家村裡，賣柴的漢子，拿著扁擔，在十字街頭，站著問人，中書堂（Zhongshu Tang，古代官署名）今天商量什麼事？』
【English Translation】 English version The master struck the rope-bed.
He addressed the assembly, saying: 'There is a person who can talk a mile, but cannot walk an inch. There is a person who can walk a mile, but cannot talk an inch. There is a person who can both talk and walk. There is a person who can neither talk nor walk.' Among these four people, if you want to find one to be your teacher, clear-eyed monks, please try to choose.
A monk asked: 'What is the Dao (the Way)?' The master said: 'Ten thousand acres of fertile land.' The monk said: 'I don't understand.' The master said: 'If you don't plow in the spring, you can't expect anything in the autumn.'
Successor of Chan Master Huaixiu of Dawei in Tanzhou
Chan Master Yungong of Nantai in Nanyue (Total of one)
He addressed the assembly, saying: 'Rarely encountered, difficult to meet, this is precisely the moment.' What is it that Śākyamuni (the founder of Buddhism) has already passed away, and Maitreya (the future Buddha) has not yet been born? He picked up the whisk and said: 'Right at this moment, the Buddha-dharma is entirely on this mountain monk's whisk.' Releasing and holding back, everything depends on the situation. Releasing is like the wind sweeping through the grass, even tiles and pebbles shine; Shide (a famous recluse monk of the Tang Dynasty) and Hanshan (a famous recluse monk of the Tang Dynasty) nod and clap their hands. Holding back is like water cannot leak through, even pure gold loses its color; Deshan (Deshan Xuanjian, a Tang Dynasty Chan master) and Linji (Linji Yixuan, a Tang Dynasty Chan master) hold their breath and swallow their voices. At such a time, releasing is right, holding back is right.' After a long pause, he said: 'Look again in five days.'
Successor of Chan Master Shouduan of Baiyun in Shuzhou
Chan Master Fayan of Wuzu in Qizhou (Total of thirteen)
He was a native of Sichuan. He first visited Chan Master Yuanzhao Ben. He understood all the causes and conditions of the past and present, except for one thing. A monk asked Xinghua (Xinghua Cunjiang, a Tang Dynasty Chan master): 'What about when they come from all directions?' Xinghua said: 'Strike the one in the middle.' The monk bowed. Xinghua said: 'Yesterday, I went to a village for a vegetarian meal, and on the way, I encountered a sudden storm, but I took shelter in an old temple.'
Zhu Yi Ben commented: 'This is a cause and condition under the Linji school (Linji school of Chan Buddhism), you must ask his descendants to understand it.'
The master then visited Chan Master Fushan Yuan (Fushan Fayuan, a Song Dynasty Chan master) and asked about the previous story. Chan Master Yuan said: 'I have a metaphor to tell you. You are like a firewood seller in a village of three families, carrying a carrying pole, standing at the crossroads, asking people, what is the Zhongshu Tang (Zhongshu Tang, name of an ancient government office) discussing today?'
甚麼事。師默計云。若如此。大故未在。
遠一日語師云。吾老矣。白雲端。爐鞴不可失也。師唯諾。
即訪白雲端。端一見乃云。川藞䕢。你來也。
一日請問。南泉摩尼珠語。端叱之。師領悟。汗下被體。作投機頌云。山前一片閑田地。叉手丁寧問祖翁。幾度賣來還自買。為憐松竹引清風。端首肯之。
示眾。舉德山小參云。今夜不答話。問話者三十棒。眾中舉者甚多。會者不少。且道。向甚麼處見德山。有不顧性命者。試出來道看。若無。山僧為大眾。與德山老人。相見去也。待德山道今夜不答話。問話者三十棒。但向伊道。某甲話也不問。棒也不吃。你道。還契他德山老人么。到這裡。須是個漢始得。
某甲遊方。十有餘年。海上參尋。見數人尊宿。自爲了當。及到浮山會裡。直是開口不得。後到白雲門下。咬破一個鐵酸豏。直得百味具足。且道。豏子一句。作么生道。乃云。花發雞冠媚早秋。誰人能染紫絲頭。有時風動頻相倚。似向階前斗不休。
示眾。舉祖師道。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。達磨大師。信腳來。信口道。後代兒孫多成計較。要會開花結果處么。鄭州梨青州棗。萬物無過出處好。
示眾。舉古人云。我若向你道。即禿
【現代漢語翻譯】 現代漢語譯本： 什麼事？老師（師，指白雲端禪師）心中暗想：『如果只是這樣，大事還沒發生。』（甚麼事：什麼情況，這裡指弟子是否開悟；師默計云：老師心中默默盤算；大故未在：大事尚未發生，指弟子尚未真正開悟。）
有一天，遠（遠，指弟子）對老師（師，指白雲端禪師）說：『我老了，白雲端（白雲端，指白雲端禪師自己）的爐鞴（爐鞴：比喻禪師的教化手段）不能失去啊。』老師（師，指白雲端禪師）答應了。（吾老矣：我老了；白雲端：指白雲端禪師自己；爐鞴不可失也：比喻禪師的教化手段不能失去。）
於是（即）去拜訪白雲端（白雲端，指白雲端禪師）。白雲端（白雲端，指白雲端禪師）一見到他就說：『川藞䕢（川藞䕢：一種草名，這裡是白雲端禪師對弟子的戲稱），你來了！』（川藞䕢：一種草名，這裡是白雲端禪師對弟子的戲稱。）
有一天，他請教（請問）老師關於南泉摩尼珠（南泉摩尼珠：比喻佛性）的說法。白雲端（端，指白雲端禪師）呵斥了他。他（師，指弟子）領悟了，汗流浹背。作了一首投機頌說：『山前一片閑田地，叉手丁寧問祖翁。幾度賣來還自買，為憐松竹引清風。』白雲端（端，指白雲端禪師）表示認可。（南泉摩尼珠語：關於南泉禪師對摩尼珠的比喻；投機頌：表達自己領悟的偈頌；祖翁：指禪宗的祖師。）
（白雲端禪師）向大眾開示（示眾），引用德山（德山，指德山宣鑒禪師）小參（小參：禪宗的一種說法形式）時說的話：『今晚不回答問題，提問的人打三十棒。』（德山小參云：引用德山禪師小參時說的話。）大眾中舉手提問的人很多，理解的人也不少。那麼，你們說，從哪裡見到德山（德山，指德山宣鑒禪師）的？有不顧性命的人，試著出來說說看！如果沒有，我（山僧，指白雲端禪師自己）就為大眾，與德山老人（德山，指德山宣鑒禪師）相見去！等到德山（德山，指德山宣鑒禪師）說『今晚不回答問題，提問的人打三十棒』，你們就對他說：『我（某甲）話也不問，棒也不吃。』你們說，這樣還契合他德山老人（德山，指德山宣鑒禪師）的意旨嗎？到了這裡，必須是個有擔當的人才行！（德山：指德山宣鑒禪師；小參：禪宗的一種說法形式；山僧：謙稱，指白雲端禪師自己；某甲：泛指自己。）
我（某甲，指白雲端禪師自己）遊歷四方十多年，在海上參訪，見過幾位尊宿（尊宿：德高望重的僧人），都自以為明白了。等到來到浮山（浮山，指浮山法遠禪師）的門下，簡直是開不了口。後來到白雲（白雲，指白雲守端禪師自己）門下，咬破了一個鐵酸豏（鐵酸豏：比喻難以理解的禪語），才真正體會到百味俱足的境界。那麼，豏子（豏子：指鐵酸豏）一句，怎麼說呢？於是說：『花發雞冠媚早秋，誰人能染紫絲頭。有時風動頻相倚，似向階前斗不休。』（某甲：泛指自己，指白雲端禪師自己；尊宿：德高望重的僧人；鐵酸豏：比喻難以理解的禪語。）
（白雲端禪師）向大眾開示（示眾），引用祖師（祖師：指達摩祖師）的話說：『我本來到這片土地，傳法是爲了拯救迷惑的情識。一花開了五片花瓣，結果自然會成就。』（祖師：指達摩祖師。）達摩大師（達磨大師，指菩提達摩）隨意而來，隨口而說，後代的子孫卻多成了計較。想要明白開花結果的地方嗎？鄭州的梨，青州的棗，萬物都比不過原產地最好。（達磨大師：指菩提達摩。）
（白雲端禪師）向大眾開示（示眾），引用古人（古人：指過去的禪師）的話說：『我如果向你說明，就禿了。』（古人：指過去的禪師。）
【English Translation】 English version: What's the matter? The teacher (Shi, referring to Zen Master Baiyun Duan) thought to himself, 'If it's just this, the great matter hasn't happened yet.' (甚麼事: What's the situation, referring to whether the disciple is enlightened; 師默計云: The teacher pondered silently in his heart; 大故未在: The great matter hasn't happened yet, meaning the disciple hasn't truly attained enlightenment.)
One day, Yuan (遠, referring to the disciple) said to the teacher (Shi, referring to Zen Master Baiyun Duan), 'I am old, the furnace and bellows (爐鞴: metaphor for the teacher's means of instruction) of Baiyun Duan (白雲端, referring to Zen Master Baiyun Duan himself) cannot be lost.' The teacher (Shi, referring to Zen Master Baiyun Duan) agreed. (吾老矣: I am old; 白雲端: Referring to Zen Master Baiyun Duan himself; 爐鞴不可失也: The metaphor for the teacher's means of instruction cannot be lost.)
So (即) he went to visit Baiyun Duan (白雲端, referring to Zen Master Baiyun Duan). As soon as Baiyun Duan (白雲端, referring to Zen Master Baiyun Duan) saw him, he said, 'Chuan La Sa (川藞䕢: the name of a grass, here a playful nickname for the disciple), you've come!' (川藞䕢: The name of a grass, here a playful nickname for the disciple.)
One day, he asked (請問) the teacher about the saying of Nanquan's Mani Jewel (南泉摩尼珠: metaphor for Buddha-nature). Baiyun Duan (端, referring to Zen Master Baiyun Duan) scolded him. He (師, referring to the disciple) understood, and sweat poured down his body. He composed a verse of accord, saying, 'Before the mountain, a piece of idle land, with folded hands, I earnestly ask the ancestral elder. How many times sold and bought back again, for the love of pines and bamboos drawing in the clear wind.' Baiyun Duan (端, referring to Zen Master Baiyun Duan) nodded in approval. (南泉摩尼珠語: About Zen Master Nanquan's metaphor for the Mani Jewel; 投機頌: A verse expressing one's understanding; 祖翁: Referring to the ancestral teachers of Zen.)
(Zen Master Baiyun Duan) addressed the assembly (示眾), quoting Deshan's (德山, referring to Zen Master Deshan Xuanjian) small assembly (小參: a form of Zen discourse) saying, 'Tonight I will not answer questions, whoever asks a question will receive thirty blows.' (德山小參云: Quoting Zen Master Deshan's words during a small assembly.) Many in the assembly raised their hands to ask questions, and not a few understood. Then, tell me, where do you see Deshan (德山, referring to Zen Master Deshan Xuanjian)? If there is anyone who disregards their life, try to come out and say it! If not, I (山僧, referring to Zen Master Baiyun Duan himself) will, for the sake of the assembly, go to meet the old man Deshan (德山, referring to Zen Master Deshan Xuanjian)! When Deshan (德山, referring to Zen Master Deshan Xuanjian) says, 'Tonight I will not answer questions, whoever asks a question will receive thirty blows,' you should say to him, 'I (某甲) will not ask a question, nor will I take a blow.' Tell me, would that accord with the intention of the old man Deshan (德山, referring to Zen Master Deshan Xuanjian)? To get to this point, one must be a person of substance! (德山: Referring to Zen Master Deshan Xuanjian; 小參: A form of Zen discourse; 山僧: A humble term, referring to Zen Master Baiyun Duan himself; 某甲: A generic term for oneself.)
I (某甲, referring to Zen Master Baiyun Duan himself) traveled around for more than ten years, visiting the sea, and saw several venerable elders (尊宿: highly respected monks), all of whom thought they understood. When I arrived at the gate of Fushan (浮山, referring to Zen Master Fushan Fayuan), I simply couldn't open my mouth. Later, when I came under the tutelage of Baiyun (白雲, referring to Zen Master Baiyun Shouduan himself), I bit through a sour iron plum (鐵酸豏: metaphor for a difficult-to-understand Zen saying), and truly experienced the state of having all flavors complete. Then, how should one say the phrase of the plum (豏子: referring to the sour iron plum)? So he said, 'Flowers bloom, the cockscomb flatters the early autumn, who can dye the purple silk head? Sometimes the wind moves, frequently leaning against each other, like fighting endlessly before the steps.' (某甲: A generic term for oneself, referring to Zen Master Baiyun Duan himself; 尊宿: Highly respected monks; 鐵酸豏: Metaphor for a difficult-to-understand Zen saying.)
(Zen Master Baiyun Duan) addressed the assembly (示眾), quoting the words of the ancestral teacher (祖師: referring to Bodhidharma), 'I originally came to this land to transmit the Dharma to save deluded consciousness. One flower blooms with five petals, and the fruit will naturally be achieved.' (祖師: Referring to Bodhidharma.) The Great Master Bodhidharma (達磨大師, referring to Bodhidharma) came as he pleased, and spoke as he pleased, but later generations have become too calculating. Do you want to understand the place where flowers bloom and fruit is achieved? The pears of Zhengzhou, the dates of Qingzhou, nothing surpasses the goodness of its origin. (達磨大師: Referring to Bodhidharma.)
(Zen Master Baiyun Duan) addressed the assembly (示眾), quoting the words of an ancient person (古人: referring to past Zen masters), 'If I explain it to you, I will go bald.' (古人: Referring to past Zen masters.)
卻我舌。我若不向你道。即啞卻我口。且道。還有為人處也無。四面有時擬為你吞卻。又被當門齒礙。擬為你吐卻。又為咽喉小。且道還有為人處也無。乃云。四面從來柳下惠。
示眾云。真如凡聖。皆是夢言。佛及眾生。併爲增語。忽有人出來道。盤山老聻。但向伊道。不因紫陌花開早。爭得黃鶯下柳條。若更道四面老聻。自云諾。惺惺著。
示眾云。一向恁么去。道絕人荒。一向恁么來。辜負先聖。去此二途。佛祖不能近。設使與白雲。同生同死。亦未稱平生。何故。鳳凰不是凡間鳥。不得梧桐誓不棲。
示眾云。十方諸佛。六代祖師。天下善知識。皆同這個舌頭。若識得這個舌頭。始會大脫空。便道。山河大地是佛。草木叢林是佛。
若未識得這個舌頭。只成小脫空。自謾去。明朝後日。大有事在。太平恁么說話。還有實頭處也無。自云。有。如何是實頭處。歸堂喫茶去。
示眾云。山僧昨日入城。見一棚傀儡。不免迎前看。或見端嚴奇特。或見醜陋不堪。動轉行坐。青黃赤白。一一見了。子細看時。元來青布幔里有人。山僧忍俊不禁。乃問。長史高姓。他道。老和尚看便休。問甚麼姓。大眾。山僧被他一句。直得無言可對。無理可伸。還有人為山僧。道得么。昨日那裡落節。
【現代漢語翻譯】 現代漢語譯本： 堵住我的舌頭。如果我不對你說話，就讓我的嘴巴啞了。那麼，還有為人處世的地方嗎？四面八方有時想把你吞下去，又被門牙擋住；想把你吐出來，又因為咽喉太小。那麼，還有為人處世的地方嗎？於是說：『四面八方都是柳下惠（指品德高尚，不為美色所動的人）。』 開示大眾說：『真如（指事物的本性）和凡聖（指凡人和聖人），都是夢中的話語。佛和眾生，都是多餘的言語。』如果有人出來問：『盤山老和尚（指盤山寶積禪師）在哪裡？』就對他說：『不是因為紫陌（指京城道路）的花開得早，怎麼能引得黃鶯飛下柳條。』如果再問：『四面老和尚在哪裡？』就自己回答：『是。』要清醒著。 開示大眾說：『一味地那樣走下去，就會人跡罕至，道路荒涼。一味地那樣回來，就會辜負先聖（指過去的聖賢）。離開這兩條路，佛祖都不能接近。即使與白雲同生同死，也還不能算是平生所愿。』為什麼呢？『鳳凰不是凡間的鳥，沒有梧桐樹誓不棲息。』 開示大眾說：『十方諸佛（指遍佈十個方向的所有佛），六代祖師（指禪宗的六位祖師），天下的善知識（指能夠引導人們向善的人），都共同擁有這個舌頭。如果認識了這個舌頭，才能真正地大徹大悟。』於是說：『山河大地是佛，草木叢林是佛。』 『如果還沒有認識這個舌頭，就只能成就小徹大悟，自欺欺人。』明天后天，還有大事在。太平時節這樣說話，還有實在的地方嗎？』自己回答：『有。』什麼是實在的地方？『回禪堂喝茶去。』 開示大眾說：『山僧（指說話者自己，僧人的謙稱）昨天進城，看見一個戲臺上的傀儡戲。忍不住上前觀看。有的傀儡端莊奇特，有的傀儡醜陋不堪。它們動轉行走，青黃赤白，我都一一看到了。仔細觀看時，原來是青布幔里有人在操縱。山僧忍不住笑了出來，於是問：『長史（古代官名）貴姓？』他回答說：『老和尚看看就算了，問什麼姓？』大眾，山僧被他一句話，直說得無言以對，無理可辯。還有人能替山僧說得出來嗎？昨天我哪裡失了分寸？』
【English Translation】 English version: Shut my tongue. If I don't speak to you, then let my mouth be mute. Then, is there still a place for dealing with people? All around, sometimes it seems to want to swallow you, but it's blocked by the front teeth; wanting to spit you out, but the throat is too small. Then, is there still a place for dealing with people? Then it is said: 'All around are like Liu Xiahui (referring to a person of high moral character, unmoved by beauty).' Instructing the assembly, he said: 'True Thusness (referring to the nature of things) and the mundane and the holy (referring to ordinary people and saints) are all words in a dream. Buddhas and sentient beings are all superfluous words.' If someone comes out and asks: 'Where is old Panshan (referring to Chan Master Panshan Baoji)?' Just say to him: 'If it weren't for the early blooming of flowers on the Zi Mo (referring to the capital's roads), how could the orioles be drawn down to the willow branches?' If they ask again: 'Where is old Simian?' Then answer yourself: 'Yes.' Be awake. Instructing the assembly, he said: 'Going on like that, the path becomes desolate and deserted. Coming back like that, you betray the former sages (referring to past sages). Leaving these two paths, even Buddhas and Patriarchs cannot approach. Even if you live and die with the white clouds, it still wouldn't be fulfilling your life's desire.' Why? 'The phoenix is not a bird of the mortal realm; it vows not to perch without the parasol tree.' Instructing the assembly, he said: 'The Buddhas of the ten directions (referring to all Buddhas throughout the ten directions), the six generations of Patriarchs (referring to the six Patriarchs of Chan Buddhism), and all the good teachers (referring to those who can guide people towards goodness) in the world all share this tongue. If you recognize this tongue, you will truly achieve great liberation.' Then he said: 'The mountains, rivers, and earth are Buddha; the grasses and trees are Buddha.' 'If you haven't recognized this tongue, you can only achieve small liberation, deceiving yourself.' Tomorrow and the day after, there will be great matters at hand. Speaking like this in peaceful times, is there anything real in it?' He answered himself: 'Yes.' What is the real place? 'Return to the hall and have tea.' Instructing the assembly, he said: 'Yesterday, this mountain monk (referring to the speaker himself, a humble term for monks) entered the city and saw a puppet show on a stage. I couldn't help but go forward to watch. Some puppets were dignified and unique, some were ugly and unbearable. They moved, walked, sat, and were colored blue, yellow, red, and white. I saw them all one by one. Upon closer inspection, it turned out that there was someone manipulating them from behind a blue cloth curtain. This mountain monk couldn't help but laugh and asked: 'What is the honorable surname of the Chief Secretary (an ancient official title)?' He replied: 'Old monk, just watch and be done with it. Why ask the surname?' Assembly, this mountain monk was rendered speechless and unable to argue by his one sentence. Is there anyone who can speak for this mountain monk? Where did I lose my composure yesterday?'
今日這裡㧞本。
示眾云。白雲不會說禪。三門開在兩邊。有人動著關捩。兩片東扇西扇。
示眾云。佛祖生冤家。悟道染泥土。無為無事人。聲色如聾瞽。且道。如何即是。恁么也不得。不恁么也不得。恁么不恁么。總不得。忽有個漢。出來道。恁么也得。不恁么也得。恁么不恁么。總得。即向伊道。我也知。你向鬼窟里。作活計。
示眾舉德山和尚。因僧問。從上諸聖。以何法示人。山云。我宗無語句。亦無一法與人。雪峰從此有省。
後有僧。問雪峰云。和尚見德山。得個甚麼。便休去。峰云。我當時空手去。空手歸。
白雲今日。說向透未過者。有個人。從東京來。問伊。甚處來。他卻道蘇州來。問伊。蘇州事如何。伊道。一切尋常。雖然如是。謾白雲不過。何故只為語音各別。畢竟如何。蘇州菱。邵伯藕。
示眾云。說佛說法。拈槌豎拂。白雲萬里。德山入門便棒。臨濟入門便喝。白雲萬里。然後恁么也不得。不恁么也不得。恁么不恁么。總不得。也則白雲萬里。忽有個出來道。長老。你恁么道。也則白雲萬里。這個說話。喚作矮子看戲。隨人上下。三十年後。一場好笑。且道。笑個甚麼。笑白雲萬里。
示眾云。汝等諸人。見老和尚。鼓動唇吻。豎起拂子。
【現代漢語翻譯】 現代漢語譯本： 今日我在這裡說法。
向大眾開示說：『白雲（Baiyun，山名，也指代說法者自己）不會說禪。三門（Sanmen，寺廟的三道門）開在兩邊。有人觸動了門軸，兩扇門一會兒向東開，一會兒向西開。』
向大眾開示說：『佛祖（Fozu，佛陀）生了冤家，悟道也沾染了泥土。無為無事的人，對於聲色就像聾子瞎子一樣。』那麼，究竟什麼是正確的呢？這樣也不行，那樣也不行，這樣那樣都不行。如果有人出來說，『這樣也行，那樣也行，這樣那樣都行。』我就對他說，『我也知道，你是在鬼窟里討生活。』
向大眾開示，引用德山和尚（Deshan Heshang，禪宗大師）的故事。有僧人問：『歷代諸聖，用什麼方法來開示世人？』德山說：『我宗門沒有語句，也沒有一法可以給人。』雪峰（Xuefeng，禪宗大師）因此有所領悟。
後來有僧人問雪峰說：『和尚您見德山，得到了什麼，就離開了？』雪峰說：『我當時空手去，空手回。』
白雲我今天，說給那些沒有領悟的人聽。有個人從東京（Dongjing，古代首都）來，問他從哪裡來，他卻說從蘇州（Suzhou，地名）來。問他蘇州的事情怎麼樣，他說一切如常。雖然如此，卻瞞不過白雲我。為什麼呢？只因爲口音各不相同。究竟如何呢？蘇州的菱角，邵伯（Shaobo，地名）的藕。
向大眾開示說：『說佛法，說法，舉起木槌，豎起拂塵。白雲萬里。德山入門就打，臨濟（Linji，禪宗大師）入門就喝。白雲萬里。』然後這樣也不行，那樣也不行，這樣那樣都不行，也還是白雲萬里。如果有人出來說：『長老，你這樣說，也還是白雲萬里。』這種說話，叫做矮子看戲，隨人上下。三十年後，一場好笑。那麼，笑什麼呢？笑白雲萬里。
向大眾開示說：『你們這些人，看見老和尚我，鼓動嘴唇，豎起拂塵。』
【English Translation】 English version: Today, I am here expounding the Dharma.
Instructing the assembly, he said: 'Baiyun (White Cloud, name of a mountain, also referring to the speaker himself) does not know how to speak of Chan (Zen). The three gates (Sanmen, the three gates of a temple) open on both sides. If someone touches the hinges, the two leaves sometimes open to the east, sometimes to the west.'
Instructing the assembly, he said: 'The Buddha (Fozu, Buddha) created enemies, and enlightenment is also stained with dirt. Those who are inactive and without affairs are like the deaf and blind to sights and sounds.' So, what exactly is correct? This is not right, that is not right, neither this nor that is right. If someone comes out and says, 'This is right, that is right, both this and that are right,' I will say to him, 'I also know that you are making a living in a ghost cave.'
Instructing the assembly, he cited the story of Deshan Heshang (Zen master). A monk asked: 'What method did all the past sages use to instruct people?' Deshan said: 'My school has no words, nor is there a single Dharma to give to people.' Xuefeng (Zen master) thus had some understanding.
Later, a monk asked Xuefeng: 'What did you get from seeing Deshan, Master, that you left?' Xuefeng said: 'I went empty-handed at that time, and returned empty-handed.'
Baiyun, today, speaks to those who have not understood. Someone came from Dongjing (ancient capital), and when asked where he came from, he said he came from Suzhou (place name). When asked how things were in Suzhou, he said everything was as usual. Even so, he cannot deceive Baiyun. Why? Only because the accents are different. What exactly is it like? The water caltrop of Suzhou, the lotus root of Shaobo (place name).'
Instructing the assembly, he said: 'Speaking the Buddha Dharma, expounding the Dharma, raising the mallet, raising the whisk. Baiyun for ten thousand miles. Deshan hits upon entering the door, Linji (Zen master) shouts upon entering the door. Baiyun for ten thousand miles.' Then this is not right, that is not right, neither this nor that is right, and it is still Baiyun for ten thousand miles. If someone comes out and says: 'Elder, if you say it like this, it is still Baiyun for ten thousand miles.' This kind of talk is called a dwarf watching a play, following people up and down. Thirty years later, a good laugh. So, what are we laughing at? Laughing at Baiyun for ten thousand miles.
Instructing the assembly, he said: 'You all, seeing this old monk, moving his lips and raising his whisk.'
便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知。檐聲不斷前旬雨。電影還連后夜雷。
示眾云。陸亙大夫問南泉。弟子家中有片石。也曾坐。也曾臥。如今擬䥴作佛去。得么。泉云得。陸雲。莫不得么。泉云不得。
師云。夫為善知識。須明抉擇。為甚麼。他人道得。也道得。他人道不得。也道不得。還知南泉落處么。白雲不惜眉毛。與你注破。得又是誰道來。不得又是誰道來。你若更不會。老僧今日。為你作個樣子。乃舉手云。將三界二十八天。作個佛頭。金輪水際。作個佛腳。四大部洲。作個佛身。雖然。作此佛兒子了。你諸人又向那裡。安身立命。大眾還會也未。老僧作第二個樣子去也。將東弗于逮。作個佛。南瞻部洲。作個佛。西瞿耶尼。作個佛。北郁單越。作個佛。草不叢林。是佛。蠢動含靈。是佛。既恁么。又喚甚麼。作眾生。還會也未。不如東弗于逮。還他東弗于逮。南瞻部洲。還他南瞻部洲。西瞿耶尼。還他西瞿耶尼。北郁單越。還他北郁單越。草木叢林。還他草木叢林。蠢動含靈。還他蠢動含靈。所以道。是法住法位。世間相常住。既然恁么。又喚甚麼作佛。忽有個漢。出來道。白雲休𥧌語大眾記取這一轉。
問牛頭未見四祖時如何。師云。頭上戴累垂。云見后如
【現代漢語翻譯】 現代漢語譯本 於是就產生了殊勝的理解。等到山中的鳥兒聚集，牛搖動尾巴，卻將這些視作等閑之事。卻不知，屋檐滴水的聲音，是前些日子連綿不斷的雨；閃電的光影，還連線著後半夜的雷聲。
師父開示大眾說：陸亙（一位官員的名字）大夫問南泉（一位禪師的名字），弟子家中有一塊石頭，我也曾在上面坐，也曾在上面臥，現在想把它雕刻成佛，可以嗎？南泉說可以。陸亙問：難道沒有不可以的情況嗎？南泉說不可以。
師父說：作為善知識（指有德行的師父），必須明辨抉擇。為什麼呢？別人說可以，你也說可以；別人說不可以，你也說不可以。還知道南泉的落腳點嗎？白雲（指白雲禪師自己）不惜眉毛，為你點破。說『可以』是誰說的？說『不可以』又是誰說的？你們如果還不明白，老僧今天為你們做個樣子。於是舉起手說：將三界（佛教宇宙觀中的欲界、色界、無色界）二十八天，做個佛頭；金輪（佛教宇宙觀中的一種輪狀物）水際，做個佛腳；四大部洲（佛教宇宙觀中的四大洲），做個佛身。雖然做成了這個佛兒子，你們這些人又在哪裡安身立命呢？大眾明白了嗎？老僧再做第二個樣子。將東弗于逮（四大部洲之一），做個佛；南瞻部洲（我們所居住的洲），做個佛；西瞿耶尼（四大部洲之一），做個佛；北郁單越（四大部洲之一），做個佛。草木叢林是佛，蠢動含靈是佛。既然這樣，又叫什麼做眾生呢？明白了嗎？不如東弗于逮，還它東弗于逮；南瞻部洲，還它南瞻部洲；西瞿耶尼，還它西瞿耶尼；北郁單越，還它北郁單越；草木叢林，還它草木叢林；蠢動含靈，還它蠢動含靈。所以說，『是法住法位，世間相常住』。既然這樣，又叫什麼作佛？如果有人出來說：白雲停止胡說八道吧，大眾記住這一轉。
有人問：牛頭（一位禪師的名字）未見四祖（指禪宗四祖道信）時如何？師父說：頭上戴著累贅。
【English Translation】 English version Then, a superior understanding arises. When mountain birds gather and oxen swish their tails, these are treated as commonplace. Little do they know that the sound of dripping eaves is the echo of days of incessant rain, and the flashes of lightning still connect to the thunder of the late night.
The Master addressed the assembly, saying: 'A virtuous teacher must be discerning and decisive. Why? Because others say 'yes,' you also say 'yes'; others say 'no,' you also say 'no.' Do you know where Nanquan (name of a Zen master) stands? Baiyun (referring to the speaker himself) spares no eyebrows to reveal it to you. Who is it that says 'yes'? Who is it that says 'no'?' If you still don't understand, this old monk will give you an example today.' Then, he raised his hand and said: 'Take the Twenty-eight Heavens of the Three Realms (the realms of desire, form, and formlessness in Buddhist cosmology) as the Buddha's head; the edge of the Golden Wheel (a wheel-like object in Buddhist cosmology) as the Buddha's feet; the Four Great Continents (the four continents in Buddhist cosmology) as the Buddha's body. Although this Buddha-son is created, where do you all find your place to settle your lives? Do the assembly understand? This old monk will give you a second example. Take the Eastern Purvavideha (one of the four continents) as a Buddha; Jambudvipa (the continent we inhabit) as a Buddha; Western Godaniya (one of the four continents) as a Buddha; Northern Uttarakuru (one of the four continents) as a Buddha. Grasses and forests are Buddha; all living, moving beings are Buddha. Since this is so, what is called sentient beings? Do you understand? It is better to return Eastern Purvavideha to Eastern Purvavideha; Jambudvipa to Jambudvipa; Western Godaniya to Western Godaniya; Northern Uttarakuru to Northern Uttarakuru; grasses and forests to grasses and forests; all living, moving beings to all living, moving beings. Therefore, it is said, 'The Dharma abides in its position, and the worldly phenomena are constant.' Since this is so, what is called Buddha? If someone comes out and says: 'Baiyun, stop your nonsense! The assembly should remember this turning point.'
Someone asked: 'What was it like for Niutou (name of a Zen master) before he met the Fourth Patriarch (referring to Daoxin, the Fourth Patriarch of Zen)?' The Master said: 'Wearing burdens on his head.'
何。師云。青布遮前。云未見四祖時。為甚麼。百鳥銜花。師云。富與貴。是人之所欲。云見后。為甚麼。不銜花。師云。貧與賤。是人之所惡。
問。如何是奪人不奪境。師云。秋風吹渭水。落葉滿長安。云如何是奪境不奪人。師云。路上逢人半是僧。云如何是人境兩俱奪。師云。高空有月千門照。大道無人獨自行。云如何是人境俱不奪。師云。少婦棹孤舟。歌聲逐水流。
問。如何是先照後用。師云。王言如絲。云如何是先用后照。師云。其出如綸。云如何是照用同時。師云。舉起軒轅鑒。蚩尤頓失威。云如何是照用不同時。師云。金將火試。
問。如何是臨濟下事。師云。五逆聞雷。云如何是雲門下事。師云。紅旗閃爍。云如何是溈仰下事。師云。斷碑橫古路。云如何是曹洞下事。師云。馳書不到家。僧作禮。師云。何不問法眼下事。云留與和尚。師云。巡人犯夜。
問。如何是白雲一滴水。師云。打碓打磨。云飲者如何。師云。教你無著面處。
問。百尺竿頭。如何進步。師云。快走始得。
僧問。如何是佛。師云。肥從口入。
問。祖意教意。是同是別。師云。人貧智短。馬瘦毛長。
潭州云蓋智本禪師(凡四)
筠州郭氏子。拈拄杖。示眾云。
【現代漢語翻譯】 問：什麼是『何』？ 師父說：『青布遮在前。』 問：未見到四祖（佛教禪宗的第四代祖師）時，為什麼百鳥銜花？ 師父說：『富貴是人們所追求的。』 問：見到四祖后，為什麼不銜花？ 師父說：『貧賤是人們所厭惡的。』 問：什麼是奪人不奪境？ 師父說：『秋風吹渭水，落葉滿長安。』 問：什麼是奪境不奪人？ 師父說：『路上逢人半是僧。』 問：什麼是人境兩俱奪？ 師父說：『高空有月千門照，大道無人獨自行。』 問：什麼是人境俱不奪？ 師父說：『**棹孤舟，歌聲逐水流。』 問：什麼是先照後用？ 師父說：『王言如絲。』 問：什麼是先用后照？ 師父說：『其出如綸。』 問：什麼是照用同時？ 師父說：『舉起軒轅鑒（傳說中的寶鏡），蚩尤（古代傳說中的魔神）頓失威。』 問：什麼是照用不同時？ 師父說：『金將火試。』 問：什麼是臨濟（佛教禪宗五家之一）宗下的事？ 師父說：『五逆聞雷。』 問：什麼是雲門（佛教禪宗五家之一）宗下的事？ 師父說：『紅旗閃爍。』 問：什麼是溈仰（佛教禪宗五家之一）宗下的事？ 師父說：『斷碑橫古路。』 問：什麼是曹洞（佛教禪宗五家之一）宗下的事？ 師父說：『馳書不到家。』 僧人行禮。 師父說：『為什麼不問法眼（佛教禪宗五家之一）宗下的事？』 僧人說：『留給和尚您說。』 師父說：『巡人犯夜。』 問：什麼是白雲一滴水？ 師父說：『打碓打磨。』 問：飲者如何？ 師父說：『教你無著面處。』 問：百尺竿頭，如何進步？ 師父說：『快走始得。』 僧人問：什麼是佛？ 師父說：『肥從口入。』 問：祖意（禪宗祖師的意旨）和教意（佛教的教義），是相同還是不同？ 師父說：『人貧智短，馬瘦毛長。』 潭州云蓋智本禪師(凡四) 筠州郭氏子。拈拄杖。示眾云。
【English Translation】 Question: What is 'He'? Master said: 'Blue cloth covers the front.' Question: Before seeing the Fourth Patriarch (the fourth generation of Chan Buddhism), why did hundreds of birds carry flowers in their beaks? Master said: 'Wealth and honor are what people desire.' Question: After seeing the Fourth Patriarch, why don't they carry flowers in their beaks? Master said: 'Poverty and lowliness are what people detest.' Question: What is taking the person but not the environment? Master said: 'Autumn wind blows on the Wei River, fallen leaves fill Chang'an.' Question: What is taking the environment but not the person? Master said: 'Half of the people you meet on the road are monks.' Question: What is taking both the person and the environment? Master said: 'In the high sky, the moon shines on thousands of doors, on the great road, no one walks alone.' Question: What is not taking either the person or the environment? Master said: '**Rowing a lonely boat, the singing voice follows the water flow.' Question: What is illuminating first and then using? Master said: 'The king's words are like silk.' Question: What is using first and then illuminating? Master said: 'Its output is like a rope.' Question: What is illuminating and using simultaneously? Master said: 'Raising the Xuanyuan Mirror (legendary mirror), Chi You (ancient legendary demon god) immediately loses his power.' Question: What is illuminating and using at different times? Master said: 'Gold is tested with fire.' Question: What are the affairs under the Linji (one of the five houses of Chan Buddhism) school? Master said: 'The five rebellious acts hear thunder.' Question: What are the affairs under the Yunmen (one of the five houses of Chan Buddhism) school? Master said: 'Red flags flicker.' Question: What are the affairs under the Weiyang (one of the five houses of Chan Buddhism) school? Master said: 'A broken stele lies across the ancient road.' Question: What are the affairs under the Caodong (one of the five houses of Chan Buddhism) school? Master said: 'A letter sent never reaches home.' The monk bows. Master said: 'Why don't you ask about the affairs under the Fayan (one of the five houses of Chan Buddhism) school?' The monk said: 'I'll leave it to you, Master, to say.' Master said: 'A patrolman violates the night.' Question: What is a drop of water from the white clouds? Master said: 'Pounding the mortar, grinding the millstone.' Question: What about the drinker? Master said: 'I'll teach you where there is no attachment.' Question: At the top of a hundred-foot pole, how to progress further? Master said: 'You must walk quickly to succeed.' A monk asked: What is Buddha? Master said: 'Fat enters through the mouth.' Question: Are the Patriarch's intention (the intention of the Chan Patriarchs) and the teaching's intention (the Buddhist teachings) the same or different? Master said: 'Poor people have short wisdom, thin horses have long hair.' Chan Master Zhiben of Yungai in Tanzhou (four in total) Guo, a man from Junzhou, raised his staff and showed it to the assembly, saying:
牙如劍樹面如鐵。眼放電光光不歇。手把蒺䔧一萬斤。等閑敲落天邊月。卓拄杖一下。
示眾云。去者鼻孔遼天。來者腳蹈實地。且道。祖師意向甚麼處著。良久云。長恨春歸無覓處。不知流入此中來。
示眾云。滿口道不出。句句甚分明。滿眼覷不見。山山疊亂青。鼓聲猶不會。那況是鐘聲。喝一喝。
僧問。人人有面古鏡。如何是學人古鏡。師云。打破來。向你道。云打破了也。師云。胡地冬抽筍。
問。如何是咬人師子。師云。五老峰前。云這個豈會咬得。師云。今日拾得性命。
問。古人云。說取行不得底。行取說不得底。且如行不得底。作么生說。師云。口在腳下。云說不得底。作么生行。師云。蹈著舌頭。
南嶽下第十五世
洪州黃龍悟新禪師法嗣
吉州禾山方禪師(凡二)
示眾云。先用后照。要驗作家。先照後用。不存影跡。照用同時。壁立千仞。照用不同時。根塵可鑑。古人以此四轉語。驗天下衲僧。若非具真正眼目。親切悟明者。難為湊洎。今日分明。為諸人拈出了也。還委悉么。若委悉去。可謂不動絲毫。頓超覺地。其或未然。切鬚子細。
示眾。舉起拂子云。看看。只這個。在臨濟則照用齊行。在雲門則事理俱備。在曹洞則
【現代漢語翻譯】 現代漢語譯本：牙齒像劍樹一樣，面容像鋼鐵一般。眼睛裡閃爍著不停歇的電光。手裡拿著一萬斤重的蒺藜（一種帶刺的植物，這裡比喻障礙），輕而易舉地敲落天邊的月亮。用拄杖頓了一下。
開示大眾說：『離去的人鼻孔朝天，到來的人腳踏實地。』那麼，祖師的意向落在什麼地方呢？良久后說：『長久地遺憾春天離去無處尋覓，不知不覺流入到這裡來了。』
開示大眾說：『滿口想要說卻說不出來，句句都非常分明。滿眼想要看卻看不見，重重疊疊的山巒一片青色。鼓聲尚且不能領會，更何況是鐘聲呢？』喝一聲。
有僧人問：『人人都有面古鏡，什麼是學人的古鏡？』 禪師說：『打破它。』（僧人）向禪師道：『已經打破了。』禪師說：『胡地冬天長出竹筍。』
（僧人）問：『什麼是咬人的獅子？』禪師說：『五老峰前。』（僧人）說：『這個難道會咬人嗎？』禪師說：『今天撿回一條性命。』
（僧人）問：『古人說，說得出的做不到，做得到的說不出。那麼，做不到的，怎麼說呢？』禪師說：『嘴巴在腳下。』（僧人）說：『說不出的，怎麼做呢？』禪師說：『踩著舌頭。』
南嶽下第十五世
洪州黃龍悟新禪師法嗣
吉州禾山方禪師(凡二)
開示大眾說：『先用后照，要驗證是否是內行。先照後用，不留下任何痕跡。照與用同時，像峭壁一樣聳立。照與用不同時，根塵（佛教用語，指感覺器官及其對像）可以被識別。』古人以此四種轉換的言語，來驗證天下的僧人。如果不是真正具有眼力，親切地領悟明白的人，難以接近。今天分明地為你們提出來了。還明白嗎？如果明白了，可以說是毫不動搖，立刻超越覺悟之地。如果還不明白，一定要仔細體會。
開示大眾。舉起拂塵說：『看看，就是這個。在臨濟宗，則是照與用同時進行。在雲門宗，則是事與理都具備。在曹洞宗，則是……』
【English Translation】 English version: Teeth like sword trees, face like iron. Eyes emit electric light that never ceases. Hands hold ten thousand catties of tribulus (a thorny plant, here a metaphor for obstacles), casually knocking down the moon in the sky. He taps his staff once.
He instructs the assembly, saying: 'Those who leave have nostrils facing the sky, those who arrive have feet firmly on the ground.' Then, where does the Patriarch's intention lie? After a long pause, he says: 'Longing for spring's return, yet nowhere to be found, unknowingly it flows into this place.'
He instructs the assembly, saying: 'The mouth wants to speak but cannot, yet every phrase is very clear. The eyes want to see but cannot, mountains upon mountains are a chaotic green. Even the sound of the drum cannot be understood, let alone the sound of the bell!' He shouts once.
A monk asks: 'Everyone has an ancient mirror, what is the student's ancient mirror?' The master says: 'Break it.' (The monk) says to the master: 'It has already been broken.' The master says: 'Bamboo shoots emerge in the northern lands in winter.'
(A monk) asks: 'What is the biting lion?' The master says: 'Before Five Old Peaks (Wǔ Lǎo Fēng).' (The monk) says: 'Could this possibly bite?' The master says: 'Today, I have regained my life.'
(A monk) asks: 'The ancients said, 'What can be spoken cannot be done, what can be done cannot be spoken.' Then, what cannot be done, how can it be spoken?' The master says: 'The mouth is under the feet.' (The monk) says: 'What cannot be spoken, how can it be done?' The master says: 'Treading on the tongue.'
Fifteenth Generation Below Nanyue
Dharma Successor of Zen Master Wuxin of Huanglong, Hongzhou
Zen Master Fang of Heshan, Jizhou (Two Instances)
He instructs the assembly, saying: 'First use, then illumination, to verify the expert. First illumination, then use, leaving no trace. Illumination and use at the same time, standing like a thousand-foot cliff. Illumination and use at different times, the roots and dust (gēn chén, Buddhist term referring to the sense organs and their objects) can be discerned.' The ancients used these four turning phrases to verify the monks of the world. If one does not truly possess the eye and intimately understand, it is difficult to approach. Today, I have clearly presented it for you all. Do you understand? If you understand, it can be said that without moving a hair, you instantly transcend to the ground of enlightenment. If you do not yet understand, you must carefully contemplate.
He instructs the assembly. Raising the whisk, he says: 'Look, just this. In the Linji school (Línjì zōng), illumination and use occur simultaneously. In the Yunmen school (Yúnmén zōng), both phenomena and principle are complete. In the Caodong school (Cáodòng zōng), then...'
偏正葉通。在溈仰則暗機圓合。在法眼則何止唯心。然五家宗派。門庭施設。則不無。直饒辨得。倜儻分明去。猶是光影邊事。若要抵敵死生。則霄壤有隔。且道。超越死生一句。又作么生道。良久云。洎合錯下注腳。
洪州黃龍惟清禪師法嗣
東京天寧守卓禪師(凡五)
泉州莊氏子。示眾云。大凡普會眾前。出來鼓揚此事。也須是個本分衲僧。方可涵蓋相投。當機剿絕。才有誵訛。便為離隔。而況機輪轉處。佛眼猶迷。祖令行時。凡情那測。故德山棒下。知輕重者。關竅俱通。臨濟喝中。辨賓主者。面板脫落。如王寶劍。孰敢當鋒。所以道。言之者。失其真。知之者。返其愚。有之者。乖其性。無之者。傷其軀。病既多途。藥還異狀。若不深窮閫域。直造根源。水乳何分。精粗莫辨。致使廣大威德。枉受驅馳。本智不生。識情為咎。當須明悟。理則昭然。
示眾云。了法非法。則法法真如。知心非心。則心心玄寂。玄寂則應用洹沙。真如則隱顯無間。既是隱顯。作么生無間。良久云。早知燈是火。飯熟也多時。
示眾云。平高就下。勾賊破家。截鐵斬釘。狐貍戀窟。總不恁么。合作么生。所以道。萬仞崖頭親撒手。須是其人。只如香積國中。持缽一句。作么生道。良久云。切忌風
【現代漢語翻譯】 現代漢語譯本 偏頗與正直，葉落與通達。在溈仰宗（溈山靈佑和仰山慧寂創立的禪宗宗派）則暗合玄機，圓融契合。在法眼宗（法眼文益創立的禪宗宗派）又何止是唯心所現。然而五家宗派（禪宗五個主要流派，即溈仰宗、臨濟宗、曹洞宗、雲門宗、法眼宗），各有門庭設施，並非沒有差別。縱然能辨別清楚，倜儻分明，也只是光影邊的事情。若要抵擋生死，則有天壤之別。且說，超越生死的一句，又該怎麼說呢？良久說道：『幾乎要錯下註解了。』
洪州黃龍惟清禪師法嗣
東京天寧守卓禪師(凡五)
泉州莊氏子。開示大眾說：『大凡在普會大眾面前，出來宣揚此事，也必須是個安分守己的僧人，方可涵蓋相投，當機剿絕。稍有差錯，便會離隔。何況機輪運轉之處，佛眼也會迷惑；祖師的命令施行之時，凡夫的情感難以測度。所以德山宣鑒禪師的棒下，懂得輕重的人，關竅都能通達；臨濟義玄禪師的喝中，辨別賓主的人，面板脫落。如王寶劍，誰敢當其鋒芒？所以說，言說它的人，失去了它的真諦；知解它的人，反而變得愚昧；執著于有的人，違背了他的本性；執著于無的人，傷害了他的軀體。病癥既然多種多樣，藥方也各有不同。若不深入探究堂奧，直達根源，水和乳如何區分，精和粗如何辨別？以致廣大威德，枉受驅馳，本來的智慧不能生起，識情成為過錯。應當明悟，道理自然昭然。』
開示大眾說：『了達法非法法，則法法都是真如實相。知曉心非心，則心心都是玄妙寂靜。玄妙寂靜則應用如恒河沙數般無量，真如實相則隱顯之間沒有間隔。既然有隱有顯，怎麼會沒有間隔呢？』良久說道：『早知道燈是火，飯熟也已經很久了。』
開示大眾說：『平地墊高，就下填低，如同勾結盜賊，破壞家業。截鐵斬釘，如同狐貍貪戀洞窟。總是不這樣，該怎麼做呢？所以說：『萬仞懸崖之上，親手撒開。』必須是這樣的人才行。比如香積國中，持缽乞食一句，該怎麼說呢？』良久說道：『切忌風。』
【English Translation】 English version Bias and uprightness, leaf and penetration. In the Weiyang School (a Chan school founded by Weishan Lingyou and Yangshan Huiji), there is a tacit understanding of the profound, a harmonious integration. In the Fayan School (a Chan school founded by Fayan Wenyi), it is more than just the manifestation of mind-only. However, the five schools (the five major schools of Chan Buddhism: Weiyang, Linji, Caodong, Yunmen, and Fayan) each have their own establishments, and there are differences. Even if one can discern them clearly and distinctly, it is still just a matter of superficial appearances. If one wants to resist birth and death, then there is a world of difference. Now, what about the phrase that transcends birth and death? How should it be said? After a long pause, he said: 'I almost made the wrong annotation.'
Successor of Chan Master Weiqing of Huanglong in Hongzhou
Chan Master Shouzhuo of Tianning in Tokyo (Total of five)
A man from the Zhuang family in Quanzhou. He addressed the assembly, saying: 'Generally, in front of a large gathering, to come out and proclaim this matter, one must be a monk who is content with his lot, so that they can cover and correspond, and decisively eliminate at the opportune moment. A slight error will lead to separation. Moreover, where the machinery turns, even the Buddha's eye is confused; when the ancestral decree is carried out, ordinary emotions are difficult to fathom. Therefore, under the stick of Chan Master Deshan, those who know the weight and importance have all their apertures open; in the shout of Chan Master Linji, those who distinguish between guest and host have their skin peeled off. Like the King's sword, who dares to face its sharpness? Therefore, it is said that those who speak of it lose its truth; those who know it turn to foolishness; those who cling to existence violate their nature; those who cling to non-existence harm their bodies. Since there are many kinds of illnesses, the remedies are also different. If one does not deeply explore the inner chambers and directly reach the source, how can milk and water be distinguished, and how can the refined and the coarse be discerned? As a result, great power and virtue are wrongly driven, and original wisdom does not arise, with emotional consciousness becoming the fault. One must understand that the principle is naturally clear.'
He addressed the assembly, saying: 'Understanding that the Dharma is not the Dharma, then all Dharmas are True Thusness. Knowing that the mind is not the mind, then all minds are mysterious and still. Mysterious stillness means that applications are as numerous as the sands of the Ganges. True Thusness means that there is no gap between concealment and manifestation. Since there is concealment and manifestation, how can there be no gap?' After a long pause, he said: 'Knowing that the lamp is fire, the rice has been cooked for a long time.'
He addressed the assembly, saying: 'Leveling the high and filling the low is like colluding with thieves to destroy the family. Cutting iron and nailing it down is like a fox clinging to its den. If it's not like this, what should be done? Therefore, it is said: 'On the cliff of ten thousand fathoms, let go with your own hand.' It must be such a person. For example, in the Land of Fragrant Accumulations, how should the phrase of holding the bowl for alms be said?' After a long pause, he said: 'Beware of the wind.'
吹別調中。
示眾云。釋迦掩室。過犯彌天。毗耶杜詞。自救不了。如何如何。口門太小。
僧問。如何是主中賓。師云。不許夜行。投明須到。云如何是賓中主。師云。長安雖樂。不是久居。云如何是賓中賓。師云。人無遠慮。必有近憂。云如何是主中主。師云。當斷不斷。返招其亂。
福州鼓山佛心才禪師(凡八)
住乾元。開堂示眾云。百千三昧門。無量福德藏。放行也。如開武庫。錯落交輝。把住也。似雪覆蘆花。通身莫辨。使見之者。撩起便行。聞之者。單刀直入。個個具頂門正眼。人人懸肘后靈符。掃佛祖見知。作叢林殃害。憶得寶壽開堂日。三聖推出一僧。寶壽便打。三聖云。與么為人。瞎卻鎮州一城人眼去在。且如乾元。今日開堂。或有僧出來。山僧亦打。不唯此話大行。且要開卻福州一城人眼去。何也。劍為不平離寶匣。藥因救病出金瓶。
示眾云。三千劍客。獨許莊周。百萬鳳毛。點頭自肯。若也兩頭坐斷。中間不留。只是打凈潔毬子。未知向上一竅。若也隨波逐浪帶水拖泥。辜負己靈。未具頂門正眼。總不恁么。又作么生。良久云。不入驚人浪。難尋稱意魚。
示眾云。達磨未來東土已前。人人懷媚水之珠。個個抱荊山之璞。可謂壁立千仞。及乎二祖禮
卻三拜之後。一一南詢諸友。北禮文殊。好不丈夫。或有一個半個。不求諸聖。不重己靈。疋馬單槍。投虛置刃。不妨慶快平生。如今有么。自是不歸歸便得。五湖煙境有誰爭。
示眾云。撥塵見佛。眼翳花生。擲地金聲。賢者不貴。直得牢籠不肯住。呼喚不回頭。正好吃痛棒。畢竟如何。閑持經卷倚松立。笑問客從何處來。
示眾云。宗乘提唱。妙絕名言。一句該通。乾坤涵蓋。直似首羅正眼。豎亞面門。又如員伊三點。橫該法界。乃卓拄杖云。向這一點下明得。出身猶可易。脫體道應難。又卓拄杖云。向第二點下明得。縱橫三界外。隱映十方身。又卓拄杖云。向第三點明得。魚龍鎖戶。佛祖潛蹤。不然。放過一著。隨分有春色。一枝三四花。
示眾云。即心即佛。眼中著屑。非心非佛。虛空釘橛。不是心。不是佛。不是物。遂以拂子。擊繩床云。為君擊碎精靈窟。北斗南星位不殊。一一觀方隨兆出。擲下拂子云。打鼓普請看。
示眾。大道無中。復誰先後。僧堂里聖僧。盡日與諸人說法。長廊上露柱。與諸人覿體談玄。何須更來這裡。熱謾山僧。不如休去歇去好。良久云。道泰不傳天子令。時清休唱太平歌。
上堂。衲僧家。四事隨身。三玄被體。當機不犯。如珠走盤。須是殺人
【現代漢語翻譯】 現代漢語譯本： 於是恭敬地拜了三拜之後，一一向南邊的朋友們請教，向北邊的文殊菩薩（智慧的象徵）致敬。真是大丈夫氣概！或許有一個半個，不向諸聖賢尋求，不重視自己的靈性，單人匹馬，空手而來，放下武器。不妨慶幸平生自在。現在有這樣的人嗎？自然是不歸去，歸去也容易，五湖煙波的境界有誰來爭奪？ 開示大眾說：『撥開塵土見到佛，就像眼睛有翳而看到幻花。擲地作金石之聲，賢者不看重。如果一直被束縛不肯離開，呼喚也不回頭，正好吃一頓痛打。』 到底如何呢？『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』 開示大眾說：『宗門的提倡，精妙絕倫，無法用言語表達。一句話就能夠貫通，包含整個宇宙。就像首羅（Indra，帝釋天）的正眼，豎立在面門。又如圓伊（員伊三點，指佛性）的三點，橫向包含整個法界。』於是舉起拄杖說：『向這一點下明白，出身容易，脫離身體的束縛來說道就難了。』又舉起拄杖說：『向第二點下明白，縱橫於三界之外，隱約顯現十方身。』又舉起拄杖說：『向第三點明白，魚龍鎖住門戶，佛祖隱藏軌跡。』不然的話，放過一著，隨處都有春色，一枝有三四朵花。』 開示大眾說：『即心即佛，眼中進了灰塵。非心非佛，在虛空中釘木樁。』『不是心，不是佛，不是物。』於是用拂塵敲擊繩床說：『為你們擊碎精靈的巢穴，北斗星和南極星的位置沒有改變，一一觀察方向隨著徵兆顯現。』放下拂塵說：『打鼓，請大家來看。』 開示大眾：『大道無中，誰先誰后？僧堂里的聖僧，整天與你們說法。長廊上的露柱，與你們面對面談論玄妙。何須再來這裡，白白責怪山僧。不如休息去吧。』良久說：『太平盛世不傳天子的命令，時局清明就不要唱太平歌。』 上堂說法：『衲僧家（修行僧侶），四事（指衣、食、住、藥）隨身，三玄（佛教義理）護體，當機立斷不犯錯，就像珠子在盤中滾動。必須是殺人不見血。』
【English Translation】 English version: Then, after respectfully bowing three times, he inquired of his friends in the south and paid homage to Manjushri (symbol of wisdom) in the north. What a true man! Perhaps there is one or two who do not seek from the saints and do not value their own spirituality, riding alone, coming empty-handed, and laying down their weapons. It wouldn't hurt to rejoice in a lifetime of freedom. Are there such people now? Naturally, one does not return, and returning is easy. Who will contend for the misty realm of the Five Lakes? He addressed the assembly, saying: 'Brushing away the dust, one sees the Buddha, like seeing phantom flowers due to eye disease. Throwing it to the ground makes a sound like metal and stone, which the wise do not value. If one is constantly bound and unwilling to leave, and does not turn back when called, it is good to receive a painful beating.' What is the ultimate truth? 'Leisurely holding a scripture, leaning against a pine tree, smiling and asking the guest where he comes from.' He addressed the assembly, saying: 'The advocacy of the Zen school is exquisitely wonderful, beyond words. One sentence can penetrate and encompass the entire universe. It is like the upright eye of Indra, standing erect on the face. It is also like the three dots of Yuan Yi (referring to Buddha-nature), horizontally encompassing the entire Dharma realm.' Then he raised his staff and said: 'Understanding under this point, it is easy to be born, but difficult to speak of escaping the bonds of the body.' Then he raised his staff again and said: 'Understanding under the second point, one roams beyond the Three Realms, vaguely manifesting the bodies of the ten directions.' Then he raised his staff again and said: 'Understanding under the third point, fish and dragons lock the door, and Buddhas and ancestors hide their traces.' If not, missing one move, there is spring everywhere, with three or four flowers on one branch.' He addressed the assembly, saying: 'Mind is Buddha, dust in the eyes. Not mind, not Buddha, driving a stake into the void.' 'Not mind, not Buddha, not a thing.' Then he struck the rope bed with his whisk, saying: 'For you, I smash the nests of spirits, the positions of the Big Dipper and the South Star do not change, observing each direction as signs appear.' He put down the whisk and said: 'Beat the drum, invite everyone to see.' He addressed the assembly: 'The Great Path is without center, who is first and who is last? The holy monks in the Sangha hall preach to you all day long. The dew pillar in the long corridor discusses the profound with you face to face. Why bother coming here to blame the mountain monk in vain? It is better to rest.' After a long silence, he said: 'In a prosperous age, the emperor's orders are not transmitted, and in a clear situation, do not sing songs of peace.' Ascending the hall to preach: 'A mendicant monk carries the four necessities (clothing, food, lodging, and medicine) with him, and the Three Mysteries (Buddhist doctrines) protect his body. He makes decisions without error, like a pearl rolling on a plate. It must be killing without drawing blood.'
刀。活人劍。活人劍下。死人縱橫。殺人刀頭。活人無數。殺活自在。收放縱橫。還有出格翻身底么。不是渠儂多意氣。他家曾蹈上頭關。
上堂。寶劍不失。虛舟不刻。朝游羅浮。暮歸檀特。若謂本光之地。理合如然。正是坐井觀天。持蠡酌海。若謂言發非聲。色前不物。非唯迷宗。亦乃失旨。宗明旨的。又作么生。好把鴛鴦重繡出。從它人競覓金針。
洪州兜率從悅禪師法嗣
丞相無盡居士張公商英(凡三)
公年十九。應舉。入京師。經由向家。向預夢。人報云。明日接相公。凌晨公至。勞問曲折。后以女妻之。
因入僧寺。見藏經。梵夾齊整。怫然曰。吾孔聖之教。不如胡人之書。人所仰重。夜坐書院。研墨吮筆。憑紙長吟。向氏呼曰。官人夜深。何不睡去。公以前意語之。正此著無佛論。向曰。既是無佛。何論之有。當須著有佛論始得。公疑其言遂已之。
后訪一同列。見佛龕前經卷。乃問。此何書也。同列云。維摩詰所說經也。公信手開卷。閱到此病。非地大。亦不離地大處。嘆曰。胡人之語。亦能爾耶。遂問此經幾卷。云三卷。因借歸。盡讀。向氏問。看者何書。公云。維摩詰所說經。向云。可熟讀此經。然後著無佛論也。公異其言。由是深信佛乘。留心祖道。
后為江西漕。遍參祖席。復謁東林總。總詰其所見。與己符合。乃印可之。
后按部分寧。諸禪迓之。兜率居其末。公一一致敬罷。次及兜率。聞其聰明過人。遂問。聞公善文章。是否。悅大笑云。運使失卻一隻眼。從悅臨濟九世孫。對運使論文章。政如運使。對從悅。論禪也。公意不平。遂問。此去玉溪幾里。云三十里。公云。兜率聻。云五里。夜宿兜率。
悅先一夜夢。日輪昇天。被悅以手摶取。因語首座曰。日論者。運轉之義。聞張運使。非久此來。吾當深錐痛劄若肯回頭。則吾門幸事。
公與悅語。至更深。論及宗門事。悅云。聞東林印可運使。未審運使于佛祖言教。有少疑否。公云有。悅云疑何等語。公云。香嚴獨腳頌。德山托缽話。悅云。此既有疑。其餘安得無耶。只如巖頭云。末後句。是有耶。是無耶。公云有。悅大笑。歸方丈。閉卻門。公睡不穩。至五更下床。觸翻蹈床。忽然契悟。作頌云。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他受記來。遂扣方丈門云。某已捉得賊也。悅云。贓物在甚處。公無語。悅云且去。來日相見。公翌日以前頌呈悅。悅云。參禪只為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知墮在區宇。後作
頌印之云。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪途。了非逆順。不犯工夫。
佛日杲謁公。為湛堂求塔銘。才相見。公便問祗恁么著草鞋遠來。杲云。數千里。特來見相公。公遂問。年多少。杲云。二十八。公云。水牯牛。年多少。杲云。兩個。公云。甚麼處。學得這虛頭來。杲云。今日親見相公。公云。念汝遠來。且坐喫茶。
茶罷公問。公遠來。有何事。杲趨前云。泐潭和尚示寂。茶毗。眼睛牙齒。數珠不壞。舍利無數。山中耆宿。皆欲得相公大手筆。作塔銘。激勵後學。得得遠來。冒瀆鈞聽。公云。今有一問。若道得。即做塔銘。遂問。聞準老。眼睛不壞。是否。杲云是。公云。我不問這個眼睛。杲云。相公問甚麼眼睛。公云。金剛眼睛。杲云。若是金剛眼睛。在相公筆頭上。公云。恁么則老夫。為他點出光明。令他照天照地去也。杲進謝云。先師多幸。謝相公做塔銘。公唯唯而笑。
公謂佛日云。余閱雪竇拈古。至百丈再參馬祖因緣。云。大冶精金。應無變色。投卷嘆曰。審如是。豈得有臨濟今日耶。遂作一頌云。馬師一喝大雄
【現代漢語翻譯】 現代漢語譯本： 頌印之云：等閑行走之處，每一步都如此自然。即使身處聲色犬馬之中，也不會執著于有或無。一心沒有差異，萬法並非特殊。不要區分體和用，不要選擇精細或粗糙。面臨機緣時沒有阻礙，應對事物時沒有拘束。是非之情完全消除，凡人和聖人都不存在差別。誰得到誰失去？誰親近誰疏遠？把開頭當作結尾，把真實的說成虛假的。在魔界中轉身，在邪路上轉腳。明白沒有順境逆境，不費任何功夫。
佛日杲（Fo Ri Gao）謁見公（Gong）。為湛堂（Zhan Tang）求寫塔銘。剛一見面，公便問：『就這麼穿著草鞋遠道而來？』杲說：『數千里，特地來見您。』公於是問：『年歲幾何？』杲說：『二十八。』公說：『水牯牛，年歲幾何？』杲說：『兩個。』公說：『從什麼地方，學來這些虛頭？』杲說：『今日親眼見到您。』公說：『念你遠道而來，且坐下喝茶。』
茶喝完后，公問：『您遠道而來，有何事？』杲走上前說：『泐潭（Le Tan）和尚圓寂，火化后，眼睛牙齒，數珠沒有損壞，舍利無數。山中的老人們，都想得到您的大手筆，作塔銘，激勵後學，因此我遠道而來，冒昧打擾您。』公說：『現在有一問，如果答得上來，就做塔銘。』於是問：『聽說準老（Zhun Lao）眼睛沒有損壞，是嗎？』杲說是。公說：『我不問這個眼睛。』杲說：『您問什麼眼睛？』公說：『金剛眼睛。』杲說：『如果是金剛眼睛，就在您的筆頭上。』公說：『既然如此，那麼老夫，為他點出光明，讓他照天照地去吧。』杲上前感謝說：『先師多幸運，感謝您做塔銘。』公只是笑著應允。
公對佛日（Fo Ri）說：『我閱讀雪竇（Xue Dou）拈古，到百丈（Bai Zhang）再參馬祖（Ma Zu）的因緣時，說：『大冶精金，應無變色。』放下書卷嘆息道：『如果真是這樣，怎麼會有臨濟（Lin Ji）的今天呢？』於是作了一首頌：馬祖一喝，大雄
【English Translation】 English version: Ode to Yin Zhi says: Walking casually, every step is just as it is. Even dwelling in sensual pleasures, one is not attached to existence or non-existence. The one mind is without difference, and all dharmas are not special. Do not distinguish between essence and function, do not choose between fine and coarse. When facing opportunities, there is no hindrance; when responding to things, there is no constraint. The emotions of right and wrong are completely eliminated, and there is no difference between ordinary beings and sages. Who gains and who loses? Who is close and who is distant? Taking the beginning as the end, and calling the real as the false. Turning around in the realm of demons, and turning one's feet on the evil path. Understanding that there is no adversity or favor, without expending any effort.
Fo Ri Gao (Fo Ri Gao, meaning Buddha Sun Gao) visited Gong (Gong). He requested an inscription for the stupa of Zhan Tang (Zhan Tang). As soon as they met, Gong asked: 'Just like this, wearing straw sandals, you came from afar?' Gao said: 'Thousands of miles, I came specifically to see you.' Gong then asked: 'How old are you?' Gao said: 'Twenty-eight.' Gong said: 'Water buffalo, how old are you?' Gao said: 'Two.' Gong said: 'Where did you learn these empty tricks?' Gao said: 'Today I have personally seen you.' Gong said: 'Considering you came from afar, please sit down and have some tea.'
After tea, Gong asked: 'You came from afar, what is the matter?' Gao stepped forward and said: 'The venerable Le Tan (Le Tan) passed away, and after cremation, his eyes, teeth, and rosary were not damaged, and there were countless relics. The elders in the mountains all want your great writing to create an inscription for the stupa to encourage later learners, so I came from afar, presumptuously disturbing your attention.' Gong said: 'Now I have a question, if you can answer it, I will make the inscription.' So he asked: 'I heard that Zhun Lao's (Zhun Lao) eyes were not damaged, is that so?' Gao said yes. Gong said: 'I am not asking about these eyes.' Gao said: 'What eyes are you asking about?' Gong said: 'Diamond eyes.' Gao said: 'If it is diamond eyes, it is on your writing brush.' Gong said: 'Since that is so, then I, the old man, will illuminate them with light, so that they may illuminate heaven and earth.' Gao stepped forward to thank him, saying: 'My late teacher is very fortunate, thank you for making the inscription.' Gong just smiled and agreed.
Gong said to Fo Ri (Fo Ri): 'I read Xue Dou's (Xue Dou) 'Nian Gu', up to the cause and condition of Bai Zhang (Bai Zhang) re-visiting Ma Zu (Ma Zu), saying: 'Fine gold from the great furnace should not change color.' He put down the scroll and sighed: 'If it were really like this, how could there be Lin Ji (Lin Ji) today?' So he composed a verse: Ma Zu's shout, the great hero
峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。
后平禪師。致書云。去夏讀臨濟宗派。乃知居士。得大機大用。且求頌本。余作頌。寄之云。吐舌耳聾師已嘵。槌胸只得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。
諸方往往以余聰明博記。少知餘者。公自江西法窟來。必辨優劣。試為老夫。言之。佛日云。居士見處。與真凈死心符合。公云。何謂也。佛日遂舉真凈頌云。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。死心拈云。云巖要問雪竇。既是大冶精金。應無變色。為甚卻三日耳聾。諸人要知么。從前汗馬無人識。只要重論蓋代功。公撫凡云。不因公語。爭見真凈死心用處。若非二大老。難顯雪竇馬師爾。
蘄州五祖法演禪師法嗣
成都府昭覺克勤禪師(凡八)
蜀人也。出峽。初謁北烏牙方禪師。得照覺平實之旨。復謁大溈喆。后謁五祖入室。平生知解。全用不著。乃謂。祖移換人。出不遜語。忿然而去。祖云。待你著一頓熱病。打時。方思量我在。師到金山。染傷寒。幾不起。遂以平日見處。試之。無得力者。追繹五祖之言。乃自誓云。我病稍間。即歸五祖。尋歸五祖。祖一見而喜曰。汝來耶。即日參堂。令入侍者寮。方半月。偶陳提
【現代漢語翻譯】 現代漢語譯本： 峰。深入髑髏（dúlóu，頭骨）三日聾。黃檗（Huángbò，禪師名）聞之驚吐舌。江西（Jiāngxī，地名）從此立宗風。
后平禪師。致書云。去夏讀臨濟（Línjì，禪宗流派）宗派。乃知居士。得大機大用。且求頌本。余作頌。寄之云。吐舌耳聾師已嘵。槌胸只得哭蒼天。盤山（Pánshān，地名）會裡翻筋斗。到此方知普化（Pǔhuà，禪師名）顛。
諸方往往以余聰明博記。少知餘者。公自江西法窟來。必辨優劣。試為老夫。言之。佛日（Fórì，禪師名）云。居士見處。與真凈（Zhēnjìng，禪師名）死心（Sǐxīn，禪師名）符合。公云。何謂也。佛日遂舉真凈頌云。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒（Nǎzhā，佛教護法神）眼開黃檗面。死心拈云。云巖（Yúnyán，禪師名）要問雪竇（Xuědòu，禪師名）。既是大冶精金。應無變色。為甚卻三日耳聾。諸人要知么。從前汗馬無人識。只要重論蓋代功。公撫凡云。不因公語。爭見真凈死心用處。若非二大老。難顯雪竇馬師（Mǎshī，禪師名）爾。
蘄州（Qízhōu，地名）五祖法演（Wǔzǔ Fǎyǎn，禪師名）禪師法嗣
成都府（Chéngdū fǔ，地名）昭覺克勤（Zhāojué Kèqín，禪師名）禪師(凡八)
蜀人也。出峽。初謁北烏牙方（Běi Wūyá Fāng，禪師名）禪師。得照覺平實之旨。復謁大溈喆（Dà Wéi Zhé，禪師名）。后謁五祖入室。平生知解。全用不著。乃謂。祖移換人。出不遜語。忿然而去。祖云。待你著一頓熱病。打時。方思量我在。師到金山（Jīnshān，地名）。染傷寒。幾不起。遂以平日見處。試之。無得力者。追繹五祖之言。乃自誓云。我病稍間。即歸五祖。尋歸五祖。祖一見而喜曰。汝來耶。即日參堂。令入侍者寮。方半月。偶陳提
【English Translation】 English version: Peak. Deep into the skull, deaf for three days. Huangbo (Huangbo, name of a Chan master) was shocked and stuck out his tongue upon hearing this. From then on, Jiangxi (Jiangxi, place name) established its own school of Chan.
Chan Master Houping sent a letter saying, 'Last summer, I read the Linji (Linji, a school of Chan Buddhism) lineage and realized that you, layman, have attained great potential and great function. I request a copy of your verse.' I composed a verse and sent it, saying, 'Sticking out the tongue and deaf ears, the master already knows. Beating the chest can only cry to the heavens. Somersaulting in the Panshan (Panshan, place name) assembly, only now do we realize Puhua (Puhua, name of a Chan master) is mad.'
People often think I am clever and have a good memory, but few truly know me. Since you come from the Jiangxi Dharma cave, you must be able to distinguish between good and bad. Please tell me, old man. Fori (Fori, name of a Chan master) said, 'The layman's understanding is in accordance with Zhenjing (Zhenjing, name of a Chan master) and Sixin (Sixin, name of a Chan master).' The master asked, 'What do you mean?' Fori then quoted Zhenjing's verse, 'The guest's feelings follow people step by step, great power and light cannot appear. Suddenly, a shout makes both ears deaf, Nezha's (Nezha, a Buddhist guardian deity) eyes open to Huangbo's face.' Sixin commented, 'Yunyan (Yunyan, name of a Chan master) wants to ask Xuedou (Xuedou, name of a Chan master). Since it is refined gold from the great furnace, it should not change color. Why then is he deaf for three days? Do you all want to know? No one recognizes the past achievements, only wanting to discuss the merits that cover the ages.' The master stroked the table and said, 'If not for your words, how could we see the use of Zhenjing and Sixin? If not for these two great elders, it would be difficult to reveal Xuedou and Mashi (Mashi, name of a Chan master).'
Successor of Chan Master Wuzu Fayan (Wuzu Fayan, name of a Chan master) of Qizhou (Qizhou, place name)
Chan Master Zhaojue Keqin (Zhaojue Keqin, name of a Chan master) of Chengdu Prefecture (Chengdu fu, place name) (Total of eight)
He was a man from Shu. He left the gorges. He first visited Chan Master Bei Wuya Fang (Bei Wuya Fang, name of a Chan master), obtaining the essence of Zhaojue's plainness. He then visited Da Wei Zhe (Da Wei Zhe, name of a Chan master). Later, he visited Wuzu and entered his room. All his life's knowledge and understanding were completely useless. He then said, 'The master is changing people,' and spoke insolent words, angrily leaving. The master said, 'Wait until you catch a fever. When you are beaten, you will think of me.' The master arrived at Jinshan (Jinshan, place name), contracted typhoid fever, and almost didn't recover. He then tried to use his usual understanding, but it was of no help. Recalling Wuzu's words, he vowed, 'As soon as my illness subsides, I will return to Wuzu.' He then returned to Wuzu. The master was pleased to see him and said, 'You have come?' That day, he attended the hall and was ordered to enter the attendant's quarters. After only half a month, he happened to
刑者。解印還蜀。過山問道。祖問。提刑曾讀小艷詩否。詩中有兩句。頗相近。頻呼小玉元無事。只要檀郎認得聲。提刑應諾。祖云。且子細。師適從外來。侍立次。問祖云。和尚舉小艷詩。提刑還會否。祖云。他只認得聲。師云。只要檀郎認得聲。他既認得聲。為甚麼。不是。祖云。如何是祖師西來意。庭前柏樹子。聻。師忽然大悟。趨出。見雞飛上襕干。鼓翅而鳴。師自謂曰。此豈不是聲。即袖香入室。通所悟。祖云。佛祖大事。非小根小器。所能造詣。吾助汝喜。遂遍謂山中耆宿云。我侍者參得禪也。
師同佛鑒佛眼。侍五祖于亭上。夜坐。歸方丈。燈已滅。祖暗中云。各人下一轉語。鑒云。綵鳳舞丹霄。眼云。鐵蛇橫古路。師云。看腳下。祖云。滅吾宗者。克勤爾。
師開堂日。示眾云。一向月視雲霄。壁立千仞。則辜負諸聖。一向拖泥帶水。土麵灰頭。則埋沒己靈。而今恁么也得。不恁么也得。且要正眼流通。還委悉么。直饒高步毗盧頂。不稟釋迦文。婢視聲聞。奴呼菩薩底來。也須亡鋒結舌。自余故是出頭不得。所以道。三世諸佛。只言自知。歷代祖師。全提不起。一大藏教。詮註不及。明眼衲僧。自救不了。若據本分草料。猶是節外生枝。且不涉化門一句。作么生道。陣雲橫海上。拔劍攪
【現代漢語翻譯】 現代漢語譯本： 提刑（官名）卸任官職，返回四川。路過一座山時，他向一位禪師問道。禪師問：『提刑大人可曾讀過描寫男女情愛的小艷詩？詩中有兩句，頗為貼切：『頻呼小玉元無事，只要檀郎認得聲。』提刑應聲稱是。禪師說：『且要仔細體會。』 當時，一位僧人剛從外面回來，侍立在一旁。他問禪師：『和尚您舉小艷詩，提刑大人真的理解了嗎？』禪師說：『他只認得聲音。』僧人說：『只要檀郎認得聲，他既然認得聲音，為什麼還不行呢？』禪師說：『如何是祖師西來意（禪宗的根本宗旨）？庭前柏樹子（指眼前的具體事物）。』 那位僧人忽然大悟，快步走出，看見一隻雞飛上欄桿，拍打翅膀鳴叫。僧人自言自語道：『這難道不是聲音嗎？』隨即拿著香進入禪房，稟告自己所悟。禪師說：『佛祖的大事，不是小根器的人所能成就的。我為你感到高興。』於是禪師告訴山中的老修行們說：『我的侍者參悟了禪。』 這位僧人與佛鑒禪師、佛眼禪師一同在五祖禪師的亭子上侍奉。夜晚坐禪，回到方丈室時，燈已經熄滅。五祖禪師在黑暗中說：『每個人下一句轉語（禪宗術語，指超越尋常思維的開悟之語）。』佛鑒禪師說：『綵鳳舞丹霄（鳳凰在天空飛舞）。』佛眼禪師說：『鐵蛇橫古路（一條鐵蛇橫在古老的道路上）。』這位僧人說：『看腳下（注意腳下）。』五祖禪師說：『滅我宗者，克勤爾（將來發揚我宗門的，就是克勤你啊）。』 這位僧人開堂說法時，向大眾開示說：『一味地仰望雲霄，像峭壁一樣高聳千仞，那就辜負了諸位聖賢。一味地拖泥帶水，灰頭土臉，那就埋沒了自身的靈性。現在這樣也可以，不這樣也可以。且要正眼流通（指用正確的眼光看待事物），還明白嗎？』 『即使是高高地站在毗盧佛的頭頂上，不接受釋迦牟尼的教誨，把聲聞弟子看作婢女，把菩薩呼來喝去，也必須閉口無言。其餘的人更是不能出頭。所以說，三世諸佛，只可自己領悟；歷代祖師，完全提不起來；全部的佛經，也詮釋不及；明眼的僧人，也無法自救。如果按照本分草料（指現成的答案），仍然是節外生枝。』 『且不說不涉入化門（指不落入言語文字的教化）的一句，該怎麼說呢？陣雲橫海上，拔劍攪（烏雲佈滿海面，拔劍攪動）。』
【English Translation】 English version: The magistrate, Xing (official title), relinquished his post and returned to Sichuan. Passing by a mountain, he inquired of a Zen master. The master asked, 'Has the magistrate ever read erotic poems describing love between men and women? There are two lines in a poem that are quite fitting: 'Frequently calling 'Xiaoyu' when nothing is the matter, only wanting my beloved to recognize my voice.' The magistrate acknowledged. The master said, 'Then contemplate carefully.' At that time, a monk had just returned from outside and stood in attendance. He asked the master, 'Venerable monk, you cited an erotic poem; does the magistrate truly understand?' The master said, 'He only recognizes the sound.' The monk said, 'Only wanting my beloved to recognize my voice; since he recognizes the sound, why is it not enough?' The master said, 'What is the meaning of Bodhidharma's coming from the West (the fundamental principle of Zen)? The cypress tree in the courtyard (referring to the concrete things before one's eyes).' The monk suddenly had a great awakening, quickly walked out, and saw a chicken flying onto the railing, flapping its wings and crowing. The monk said to himself, 'Isn't this sound?' Immediately, he took incense into the meditation room and reported his understanding. The master said, 'The great matter of the Buddhas and patriarchs cannot be achieved by those of small capacity. I rejoice for you.' Then the master told the senior practitioners in the mountain, 'My attendant has attained Zen.' This monk, along with Zen Master Fojian (Foguo Yuanwu) and Zen Master Foyan (Qingyuan Weixin), attended to Zen Master Wuzu (Fayan Wenyi) at the pavilion. Sitting in meditation at night, when returning to the abbot's room, the lamp had already been extinguished. Zen Master Wuzu said in the darkness, 'Each of you give a turning phrase (Zen term, referring to an enlightened phrase that transcends ordinary thinking).' Zen Master Fojian said, 'The colorful phoenix dances in the crimson sky.' Zen Master Foyan said, 'An iron snake lies across the ancient road.' This monk said, 'Watch your step.' Zen Master Wuzu said, 'The one who will extinguish my lineage is none other than you, Keqin (referring to the monk's name, which was Yangqi Keqin).' When this monk opened the Dharma hall, he instructed the assembly, 'To only look up at the clouds, standing like a cliff of a thousand fathoms, would be to fail the sages. To only drag through the mud, with a face covered in dirt and ashes, would be to bury one's own spirit. Now, is it okay to be like this, or is it okay not to be like this? One must have the correct eye to see through everything, do you understand?' 'Even if one stands high on the head of Vairocana Buddha, not accepting the teachings of Shakyamuni, treating the Shravakas (hearers) as maids, and ordering the Bodhisattvas around, one must still shut one's mouth. Others are even less able to stand out. Therefore, it is said that the Buddhas of the three times can only know for themselves; the patriarchs of all generations cannot fully bring it up; all the sutras cannot explain it; and even enlightened monks cannot save themselves. If one relies on ready-made answers, it is still adding branches to the tree.' 'Without even mentioning a phrase that does not involve entering the gate of transformation (referring to not falling into the teachings of words and letters), how should it be said? Battle clouds stretch across the sea, drawing a sword to stir (dark clouds cover the sea, drawing a sword to stir it up).'
龍門。
示眾云。通身是眼見不及。通身是耳聽不徹。通身是口說不著。通身是心鑒不出。直饒盡大地明得。無絲毫透漏。猶在半途。據令全提。如何展演。域中日月縱橫掛。一亙晴空萬古春。
示眾云。國無定亂之劍。四海晏清。門無白澤之圖。全家吉慶。若道有承恩力。正是土上加泥。更或削跡吞聲。亦乃持南作北。到這裡。縱橫十字。未免誵訛。據位投機。猶較些子。且作么生是據位底句。寒山逢拾得。撫掌笑呵呵。
示眾云。一言截斷。千聖消聲。一劍當頭。橫屍萬里。所以道。有時句到意不到。有時意到句不到。句能刬意。意能刬句。意句交馳。衲僧巴鼻。若能恁么轉去。青天也須吃棒。且道。憑個甚麼。可憐無限弄潮人。畢竟還落潮中死。
示眾云。一塵入正受。盡大地冷湫湫。諸塵三昧起。遍十方鬧浩浩。分身百億。未足為多。端坐虛堂。未嘗言靜。到這裡。卷舒收放。擒縱殺活。以金剛王寶劍。截斷疑情。將衲僧巴鼻。脫生死關。坐斷要津。不通凡聖。千人萬人。牢籠不住。百千境界。轉變不得。始能為如來使。普現色身。且道。正當恁么時如何。日用無回互。當機有淺深。
示眾云。萬仞崖頭撒手。要須其人。千鈞之弩發機。豈為鼷鼠。雲門睦州。當面蹉過。德山
臨濟。誑呼閭閻。自余立境立機。作窠作窟。故是滅胡種族。且獨脫一句。作么生道。萬緣遷變渾閒事。五月山房冷似冰。
僧問。一大藏教。阿那個是頭。師云。如是我聞。云此是阿難底。如何是和尚底。師云。老僧用得甚快。
建康府蔣山慧勤禪師(凡四)
師參五祖。因同圓悟。語話次。舉東寺問仰山。鎮海明珠因緣。至無理可伸處。圓悟徴云。既云取得。逮索此珠。又道無言可對。無理可伸。師不能加答。明日謂悟云。昨日公案。我有語也。悟云。試舉看。師云。東寺只索一顆明珠。仰山當下傾出一栲栳。悟深肯之。乃告之曰。老兄更宜親近老和尚去。
師一日造方丈。未及語。被祖㖃罵。𢣾㦬而退。歸寮閉門而睡。恨祖不已。悟已密知。即往扣門。召云。勤兄。師云誰。悟云我也。師即開門。悟問。你見老和尚。如何。師云。我本不去。被你賺累。我遭這老漢垢罵。悟呵呵大笑云。你記得前日下底語么。師云。是甚麼語。悟云。你又道。東寺只索一顆明珠。仰山傾出一栲栳。師當下釋然。悟遂領師。同上方丈。祖才見。遽云。勤兄且喜大事了畢。
示眾云。至道無難。唯嫌揀擇。桃花紅李花白。誰道融融只一色。燕子語黃鶯鳴。誰道關關只一聲。不識祖師闕捩子。空認山河
【現代漢語翻譯】 現代漢語譯本： 臨濟（Linji，禪宗大師）。大聲呼喝欺騙鄉里百姓。自己還設立境界、設立機鋒，製造窠臼。這樣做正是滅絕佛法。且說這獨脫一句，該怎麼說呢？萬般因緣遷變都是閑事，五月里的山房冷得像冰窖一樣。
有僧人問：『這一大藏教（Yidazangjiao，佛教經藏），哪個是根本？』臨濟說：『如是我聞（Rushiwo wen，佛經開頭的常用語）。』僧人說：『這是阿難（Ananda，佛陀的十大弟子之一）說的，那和尚您說的是什麼？』臨濟說：『老僧用得非常快。』
建康府（Jiankangfu，古地名）蔣山（Jiangshan，山名）慧勤禪師（Huaiqin Chanshi，禪師名）（共有四則語錄）
慧勤禪師參拜五祖（Wuzu，禪宗五祖弘忍大師）。一次和圓悟（Yuanwu，禪師名）談話時，舉了東寺（Dongsi，寺廟名）問仰山（Yangshan，禪師名）『鎮海明珠（Zhenhai mingzhu，比喻珍貴之物）』的因緣，到了『無理可申』之處。圓悟追問說：『既然說已經得到了，追問這顆明珠，又說無言可對，無理可申。』慧勤禪師不能回答。第二天，慧勤禪師對圓悟說：『昨天的公案，我有話要說。』圓悟說：『試著說來聽聽。』慧勤禪師說：『東寺只索要一顆明珠，仰山當即傾倒出一栲栳（kaolao，竹器）。』圓悟深深地認可了他。於是告訴慧勤禪師說：『老兄更應該親近老和尚去。』
慧勤禪師一天去方丈室（Fangzhangshi，寺院住持的住所），還沒來得及說話，就被五祖呵斥謾罵，狼狽不堪地退了出來。回到自己的寮房（liaofang，僧人住所）關上門睡覺，心中對五祖非常怨恨。圓悟已經暗中知曉此事，就去敲門，喊道：『勤兄。』慧勤禪師問：『是誰？』圓悟說：『是我。』慧勤禪師就打開門。圓悟問：『你見老和尚，感覺如何？』慧勤禪師說：『我本來不想去，被你連累，我遭到這老傢伙的辱罵。』圓悟哈哈大笑說：『你記得前幾天說的那些話嗎？』慧勤禪師問：『是什麼話？』圓悟說：『你又說，東寺只索要一顆明珠，仰山傾倒出一栲栳。』慧勤禪師當下釋然開悟。圓悟於是帶領慧勤禪師，一同前往方丈室。五祖剛一見到慧勤禪師，就立刻說：『勤兄且喜大事了畢。』
慧勤禪師開示大眾說：『至道（Zhidao，最高的道理）沒有困難，只是討厭挑挑揀揀。桃花紅，李花白，誰說融融只有一種顏色？燕子語，黃鶯鳴，誰說關關只有一種聲音？不認識祖師（Zushi，禪宗的創始人）的闕捩子（queliezi，關鍵），白白地認識山河大地。』
【English Translation】 English version: Linji (Linji, a Chan master) loudly shouts and deceives the people in the villages. He himself establishes boundaries and sets up opportunities, creating nests and caves. Doing so is precisely exterminating the Buddha-dharma. Furthermore, regarding this single phrase of complete liberation, how should it be expressed? All causal conditions change and transform, which are all idle matters. The mountain dwelling in May is as cold as an icehouse.
A monk asked: 'Of this entire Tripitaka (Yidazangjiao, the Buddhist canon), which is the head?' Linji said: 'Thus have I heard (Rushiwo wen, a common phrase at the beginning of Buddhist scriptures).' The monk said: 'This is what Ananda (Ananda, one of the Buddha's ten great disciples) said, so what does the abbot say?' Linji said: 'This old monk uses it very quickly.'
Chan Master Huaiqin (Huaiqin Chanshi, a Chan master) of Jiangshan (Jiangshan, a mountain name) in Jiankang Prefecture (Jiankangfu, an ancient place name) (There are four recorded sayings)
Chan Master Huaiqin visited the Fifth Patriarch (Wuzu, the Fifth Patriarch Hongren of Chan Buddhism). Once, while talking with Yuanwu (Yuanwu, a Chan master), he brought up the story of Dongsi (Dongsi, a temple name) asking Yangshan (Yangshan, a Chan master) about the 'sea-pacifying pearl (Zhenhai mingzhu, a metaphor for something precious),' reaching the point where 'there was no reason to offer.' Yuanwu pressed him, saying: 'Since it is said to have been obtained, when asked about this pearl, it is also said that there is nothing to say and no reason to offer.' Chan Master Huaiqin could not answer. The next day, Chan Master Huaiqin said to Yuanwu: 'Regarding yesterday's case, I have something to say.' Yuanwu said: 'Try to say it and let me hear.' Chan Master Huaiqin said: 'Dongsi only asked for one pearl, and Yangshan immediately poured out a kaolao (kaolao, a bamboo container) full of them.' Yuanwu deeply acknowledged him. So he told Chan Master Huaiqin: 'Elder brother should go and get closer to the old abbot.'
One day, Chan Master Huaiqin went to the abbot's room (Fangzhangshi, the residence of the abbot of a monastery), but before he could speak, he was scolded and cursed by the Fifth Patriarch, and he retreated in disgrace. He returned to his room (liaofang, a monk's residence), closed the door, and went to sleep, feeling very resentful towards the Fifth Patriarch. Yuanwu had already secretly learned of this, so he went to knock on the door and called out: 'Brother Qin.' Chan Master Huaiqin asked: 'Who is it?' Yuanwu said: 'It is I.' Chan Master Huaiqin then opened the door. Yuanwu asked: 'How did you feel seeing the old abbot?' Chan Master Huaiqin said: 'I originally did not want to go, but I was implicated by you, and I was insulted by this old fellow.' Yuanwu laughed loudly and said: 'Do you remember what you said a few days ago?' Chan Master Huaiqin asked: 'What words?' Yuanwu said: 'You also said that Dongsi only asked for one pearl, and Yangshan poured out a kaolao full of them.' Chan Master Huaiqin immediately understood. Yuanwu then led Chan Master Huaiqin to the abbot's room together. As soon as the Fifth Patriarch saw Chan Master Huaiqin, he immediately said: 'Brother Qin, congratulations, the great matter is finally completed.'
Chan Master Huaiqin instructed the assembly, saying: 'The Supreme Path (Zhidao, the highest truth) is not difficult, only it dislikes picking and choosing. Peach blossoms are red, plum blossoms are white, who says that the harmoniousness is only one color? Swallows speak, orioles sing, who says that the sounds are only one sound? Not recognizing the key (queliezi, the key) of the Patriarch (Zushi, the founder of Chan Buddhism), one recognizes the mountains and rivers in vain.'
作眼睛。
示眾云。十五日已前事。錦上鋪花。十五日已後事。如大海一漚發。正當十五日。大似一尺之鏡。照千里之像。雖則真空絕跡。其柰海印發光。任他露柱開花。說甚佛面百丑。何故。到頭霜夜月。任運落前溪。
示眾。舉僧問趙州。如何是不遷義。州以手作流水勢。其僧有省。
又僧問法眼。不取于相。如如不動。如何不取于相。見於如如不動。眼云。日出東方夜落西。其僧亦有省。
若也於此見得。方知道。旋嵐偃岳。本來常靜。江河競注。元自不流。其或未然。不免更為饒舌。天左旋地右轉。古往今來經幾遍。金烏飛玉兔走。才方出海門。又落青山後。江河波渺渺。淮濟浪悠悠。直入滄溟晝夜流。遂高聲喝云。還見如如不動么。
舒州龍門清遠禪師(凡七)
蜀之臨邛李氏子。年十四。舍家受具。依毗尼。究其說。因誦法華經。至是法非思量分別之所能解。持以問講師。講師莫能答。師嘆曰。義學名相。非所以了生死大事。遂卷衣南遊。徑造舒之太平演禪師席。室中酬酢。水乳相合。凡七年。洞造閫域。
后出世舒之萬壽。遷龍門。後主和之褒禪也。
示眾云。始自只履西歸。卷衣南邁。空聞訊息。流落人間。古往今來。遞相敬授。大似一人傳虛。
萬人傳實。山僧病多諳藥性。年老變成精。不是刻剝古人。免見互相埋沒。諸人應是從前覺觸。往日見知。從人邊請益得來語言中舉時中的。出入遊戲。即不無。究竟真實大事。萬不可得。但能情忘理喪。計盡途窮。無施設處用心。正是作工夫處。山僧尋常只道喫茶去。今日也道喫茶云。會盡諸方五味禪。何似山僧喫茶去。
示眾云。總記不得。天花滿裓。縱有千言。不如一默。
示眾云。只宜說一句。有人會得去。猶較些子。或若無人會得。山僧卻成妄語。思量來。不如且休。各自大家。堂中喫茶。自由自在。免見異日他時。被人覷破。何也。將軍自有嘉聲在。不得封侯也是閑。
示眾云。慮而解。思而知。孤燈難並太陽暉。不是心。不是佛。為君掃蕩精靈窟。摩天鷂子入云飛。千里萬里只一突。阿剌剌。
示眾云。千說萬說。不如親面一見。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。禪學中。隔江招手事。望州亭相見事。迥絕無人處事。深山巖崖處事。此皆親面而見之。不在說也。
僧問。道遠乎哉。觸事而真。如何是道。師云。頂上八尺五。云未審此理如何。師云。方圓七八寸。
云向上一路還許學人會也無。師云。不論向上向下。卻許你會。
潭州開福道寧禪
【現代漢語翻譯】 現代漢語譯本：
眾人皆如此說。山僧我因為多病而熟悉藥性，年老了就變得更加精明。我不是在刻意貶低古人，只是爲了避免大家互相埋沒。各位應該都是從以前的覺悟和體驗，或者從別人那裡請教而得到的語言中，偶然有所領悟，在日常生活中有所運用，這並非沒有可能。但要說真正究竟的、真實的大事，那是萬萬不可能的。只有能夠忘卻情感，喪失理智，計謀用盡，走投無路，在無計可施之處用心，這才是真正做功夫的地方。我平常只是說『喫茶去』，今天也還是說『喫茶』。領會了各方的五味禪，又怎能比得上山僧我喝茶去呢？
開示大眾說：總也記不得了，天花已經裝滿了衣襟。縱然有千言萬語，也不如沉默不語。
開示大眾說：只適宜說一句，如果有人能夠領會，還算好些。如果沒有人能夠領會，我豈不是成了妄語？思來想去，不如還是不說了吧。各自在禪堂中喝茶，自由自在，免得將來被別人看破。為什麼呢？將軍自有美好的聲譽，即使沒有被封侯，也是悠閒自在的。
開示大眾說：通過思考來理解，通過思索來認識，孤燈難以與太陽的光輝相比。不是心，不是佛，為你們掃蕩妖魔鬼怪的巢穴。摩天的鷂鷹衝入雲霄，千里萬里只是一次突擊。阿剌剌！
開示大眾說：說千遍萬遍，不如親眼見一次。即使不說，也能自然明白。就像王子寶刀的比喻，眾盲摸象的比喻，禪學中隔江招手的事情，望州亭相見的事情，在人跡罕至的地方發生的事情，在深山巖崖處發生的事情，這些都是親眼所見才能明白的，不是靠說的。
僧人問：道很遙遠嗎？觸及事物就能見到真理，什麼是道？ 師父說：頂上八尺五。僧人說：我還不明白這個道理。 師父說：方圓七八寸。
僧人問：向上的一條路，還允許學人領會嗎？ 師父說：不論向上向下，都允許你領會。
潭州開福道寧禪師
【English Translation】 English version:
Everyone says so. I, a mountain monk, am familiar with the properties of medicine due to my frequent illnesses, and I become even more astute as I grow older. I am not deliberately belittling the ancients, but rather to avoid everyone being buried in obscurity. You all should have gained some understanding from past awakenings and experiences, or from occasional insights gleaned from the words of others, which you apply in daily life. This is not impossible. But to speak of truly ultimate and real great matters, that is absolutely impossible. Only by being able to forget emotions, lose reason, exhaust all plans, and reach a dead end, using your mind where there is nothing to be done, is this the true place to put in effort. I usually just say 'Go drink tea,' and today I still say 'Drink tea.' How can comprehending the five flavors of Chan from all directions compare to this mountain monk going to drink tea?
Instructing the assembly: I can't remember it all; the heavenly flowers have filled my robe. Even with a thousand words, it's better to remain silent.
Instructing the assembly: It's only suitable to say one sentence. If someone can understand it, that's somewhat better. If no one can understand it, wouldn't I be speaking falsely? Thinking about it, it's better to remain silent. Everyone, drink tea freely in the hall, so as not to be seen through by others in the future. Why? The general has his own good reputation; even without being ennobled, he is still at leisure.
Instructing the assembly: To understand through deliberation, to know through contemplation, a solitary lamp is difficult to compare with the sun's radiance. It's not the mind, it's not the Buddha; I sweep away the lairs of demons and spirits for you. A sky-soaring hawk flies into the clouds; a thousand miles, ten thousand miles, it's just one strike. Ara ara!
Instructing the assembly: Saying it a thousand times, saying it ten thousand times, is not as good as seeing it once in person. Even without speaking, it will naturally be clear. Like the analogy of the prince's precious sword, the analogy of the blind men touching the elephant, in Chan study, the matter of waving across the river, the matter of meeting at Wangzhou Pavilion, the matter of being in a place where people are rarely seen, the matter of being in deep mountain cliffs—these are all understood through personal experience, not through words.
A monk asked: Is the Dao (道) [the Way, the Truth] far away? Touching things reveals the truth. What is the Dao? The master said: Eight feet five above your head. The monk said: I still don't understand this principle. The master said: Seven or eight inches in diameter.
The monk asked: Is the upward path still permissible for students to understand? The master said: Regardless of upward or downward, you are allowed to understand.
Chan Master Daoning of Kaifu Temple in Tanzhou (潭州開福道寧禪師)
師(凡四)
示眾云。全提正令。匝地風生。把定要津。孰分優劣。三玄料簡。未辨衲僧。五位君臣。殊乖道體。平實無事。誑呼閭閻。入理深談。粘皮帶骨。何故。纖毫不動。空劫已前。數量難該。憑何話會。諸禪德。還委悉么。幾回拋向眾人前。千眼大悲看不見。
示眾云。秋日耀長空。秋江浸虛碧。嗟傷門外人。處處尋彌勒。驀路忽抬頭。相逢不相識。諸禪德。既是相逢。為甚麼。卻不相識。剪盡霜前竹。臨溪不化龍。
示眾云。靈山會上。早是周遮。良馬窺鞭。豈為英俊。巖間宴坐。天帝雨花。無說無聞。藏身露影。少林面壁。計較未成。立雪斷肱。辜他衲子。黃梅呈頌。勝負偏枯。半夜傳衣。謾人不少。從上來事。合作么生。豈假人天眾前。鼓舌搖唇。競銳爭鋒。互立賓主。問答交參。檢點將來。彌天罪犯。雖然恁么。不因紫陌花開早。爭得黃鶯下柳條。
示眾云。摩竭正令。未免崎嶇。少室垂慈。早傷風骨。腰囊挈錫。辜負平生。煉行灰心。遞相鈍置。爭似春雨晴春山青。白雲三片。五片黃鳥一聲兩聲。千眼大悲看不足。王維妙手𦘕難成。直饒便恁么。猶是涉途程。諸禪德。不涉途程一句。作么生。良久云。人從陳州來。不得東京信。
潭州云蓋智本禪師法嗣
潭
【現代漢語翻譯】 現代漢語譯本： 示眾說：『完全提持正令，周遍大地生起風動。把守住重要關口，誰能分辨出優劣？用三玄來選擇，還不能辨別出真正的僧人。用五位君臣來比喻，特別違背道的本體。平淡樸實沒有事端，是欺騙鄉里百姓。深入談論道理，是粘著皮肉帶著骨頭。』為什麼呢？『纖毫都沒有動，在空劫之前，數量難以計算。』憑什麼來對話會意？各位禪德，還明白嗎？多少次拋向眾人面前，千眼大悲也看不見。 示眾說：『秋日的陽光照耀長空，秋天的江水浸染著空虛的碧色。可嘆門外的人，到處尋找彌勒（Maitreya，未來佛）。忽然在路上抬頭，相逢卻不相識。』各位禪德，既然是相逢，為什麼卻不相識？剪盡霜前的竹子，臨近溪邊也不能化為龍。 示眾說：『靈山會上（Griddhakuta Mountain assembly，佛陀在靈鷲山上的集會），早就顯得多此一舉。良馬看到鞭子，難道是爲了顯得英俊？在巖石間靜坐，天帝散花，無說無聞，藏身也暴露了身影。少林面壁（Bodhidharma's meditation at Shaolin Monastery，菩提達摩在少林寺的禪修），計較還沒有完成，立雪斷臂（Huike cutting off his arm in the snow，慧可立雪斷臂求法），辜負了他這個衲子。黃梅呈頌（Hongren's succession at Huangmei，弘忍在黃梅傳法），勝負有偏頗。半夜傳衣（Eighth Patriarch secretly passing robe at midnight，八祖半夜秘密傳衣），欺騙人不少。』從上來事，應該怎麼做？難道要在人天大眾面前，鼓動舌頭搖動嘴唇，爭強鬥勝，互相設立賓主，問答交錯，檢查起來，是彌天大罪。雖然這樣，不是因為紫陌的花開得早，怎麼能得到黃鶯飛下柳條呢？ 示眾說：『摩竭（Magadha，古印度王國）的正令，難免崎嶇不平。少室（Shaoshi Mountain，少室山）的垂慈，早就損傷了風骨。腰間掛著囊，手裡拿著錫杖，辜負了平生。煉行灰心，互相耽誤。』爭得過春雨放晴，春山青翠，白雲三片五片，黃鳥一聲兩聲。千眼大悲也看不夠，王維的妙手也難以畫成。即使這樣，還是在路途中。各位禪德，不涉途程的一句，怎麼說？』良久說：『人從陳州來，得不到東京的訊息。』 潭州云蓋智本禪師的法嗣 潭
【English Translation】 English version: He addressed the assembly, saying: 'Completely upholding the true decree, wind arises throughout the land. Holding fast to the vital pass, who can distinguish superiority or inferiority? Using the Three Mysteries to select, one still cannot discern a true monk. Using the Five Ranks of Sovereign and Minister as an analogy, it particularly deviates from the essence of the Tao. Plain and simple with no affairs, it is deceiving the common people. Deeply discussing the principles, it is clinging to skin and bones.' Why is this? 'A hair's breadth does not move, before the eon of emptiness, the quantity is difficult to calculate.' Upon what do we rely to converse and understand? Esteemed Chan practitioners, do you understand? How many times have I thrown it before everyone, yet the Thousand-Eyed Great Compassion cannot see it. He addressed the assembly, saying: 'The autumn sun shines upon the vast sky, the autumn river soaks the empty azure. Alas for those outside the gate, everywhere seeking Maitreya (Maitreya, the future Buddha). Suddenly raising their heads on the road, they meet but do not recognize each other.' Esteemed Chan practitioners, since you have met, why do you not recognize each other? Cut away the bamboo before the frost, near the stream it cannot transform into a dragon. He addressed the assembly, saying: 'At the Griddhakuta Mountain assembly (Griddhakuta Mountain assembly, the Buddha's assembly on Vulture Peak), it was already superfluous. A good horse seeing the whip, is it for the sake of appearing handsome? Sitting in meditation among the rocks, the heavenly emperor rains down flowers, without speaking or hearing, concealing the body yet revealing the shadow. Bodhidharma's meditation at Shaolin Monastery (Bodhidharma's meditation at Shaolin Monastery, Bodhidharma's meditation at Shaolin Temple), calculation is not yet complete, Huike cutting off his arm in the snow (Huike cutting off his arm in the snow, Huike cutting off his arm in the snow to seek the Dharma), he has failed that monk. Hongren's succession at Huangmei (Hongren's succession at Huangmei, Hongren's transmission of Dharma at Huangmei), victory and defeat are biased. Eighth Patriarch secretly passing robe at midnight (Eighth Patriarch secretly passing robe at midnight, the Eighth Ancestor secretly passing the robe at midnight), deceiving many people.' From the affairs of the past, how should we act? How can we, in front of the assembly of humans and gods, wag our tongues and shake our lips, compete for sharpness and contend for the lead, mutually establish guest and host, and engage in questioning and answering? Examining it closely, it is a crime that fills the sky. Although it is so, if it were not for the early blooming of flowers on the purple path, how could we have the oriole descending to the willow branch? He addressed the assembly, saying: 'The true decree of Magadha (Magadha, an ancient Indian kingdom) inevitably has its rugged paths. The compassion of Shaoshi Mountain (Shaoshi Mountain, Mount Shaoshi) has long injured its spirit. Carrying a bag at the waist and holding a staff in hand, one has failed in one's life. Refining practice and losing heart, mutually delaying each other.' How can one surpass the clear spring rain and the green spring mountains, three or five patches of white clouds, one or two cries of a yellow bird? The Thousand-Eyed Great Compassion cannot see enough, and Wang Wei's skillful hand cannot paint it. Even if it is so, it is still on the journey. Esteemed Chan practitioners, what about the phrase 'not on the journey'?' After a long pause, he said: 'A person comes from Chenzhou, but does not receive news from Tokyo.' Successor of Chan Master Zhiben of Yungai Mountain in Tanzhou Tan
州承天自承禪師(凡二)
示眾云。不是心。不是佛。不是物。打繩床云。與君打破精靈窟。簸土揚塵無處尋。千山萬山空突屼。復拍繩床云。歸堂去。
示眾云。五更殘月落。天嘵白雲飛。分明目前事。不是目前機。既是目前事。為甚麼。不是目前機。良久云。欲言言不及。林下好商量。
東京智海平禪師法嗣
東京凈因繼成禪師(凡九)
示眾云。正法眼藏。頭頭漏泄真機。涅槃妙心。處處一時成現。若向言中取則。句外尋求。巧覓見知。強生分別。大似迷頭認影。緣木求魚。顛倒一生。永無休歇。直須迴光返照。親近明師。識取自己家鄉。便是當人活計。迷悟心歇。取捨情忘。萬別千差。不離這個。茍或未然。清風月下守株人。涼兔漸遙芳草緣。
示眾云。狹路相逢且莫疑。電光石火已遲遲。若教直下三心徹。只在如今一餉時。到這裡。直使問來答去。火迸星飛。互換主賓。照用得失。波翻嶽立。玉轉珠回。衲僧面前。了無交涉。豈不見。拈花鷲嶺。獨許飲光。問疾毗耶。誰當金粟。那知微笑。已成途轍。縱使默然。未免風波。要須格外相逢。始解就中穎契。還會么。一曲寥寥動今古。洛陽三十六峰西。
示眾云。五蘊山頭一段空。同門出入不相逢。無量劫來賃屋
【現代漢語翻譯】 現代漢語譯本： 州承天自承禪師（共兩則）
開示大眾說：『不是心，不是佛，不是物。』敲打繩床說：『與你們打破精靈窟。』簸揚塵土，無處可尋。千山萬山，空自突兀。』又拍繩床說：『回禪堂去。』
開示大眾說：『五更殘月落下，天曉白雲飛舞。分明是眼前的事，卻不是眼前的機鋒。既是眼前的事，為什麼不是眼前的機鋒？』良久說：『想說卻說不出來，林下好好商量。』
東京智海平禪師的法嗣
東京凈因繼成禪師（共九則）
開示大眾說：『正法眼藏（the treasury of the true Dharma eye），處處泄漏真實機鋒。涅槃妙心（the wonderful mind of Nirvana），處處一時顯現。如果向言語中取法則，在語句外尋求，巧妙地尋求見解，勉強生出分別，就像迷失了頭而認影子，緣木求魚一樣。顛倒一生，永遠沒有休止。必須迴光返照，親近明師，認識自己家鄉，便是當人的活計。迷悟之心止息，取捨之情忘卻，萬別千差，不離這個。如果不是這樣，就像清風月下守株待兔的人，眼看兔子越來越遠，消失在芳草叢中。』
開示大眾說：『狹路相逢且莫懷疑，電光石火已經遲了。如果教你當下三心都徹悟，只在如今這一瞬間。』到這裡，直接使問來答去，火花飛濺。互相轉換主賓，照用得失。波濤翻滾，山嶽聳立，玉石轉動，珍珠迴旋。在衲僧（monks）面前，了無交涉。豈不見，拈花微笑于靈鷲山（Vulture Peak），唯獨允許迦葉（Kasyapa，飲光）。文殊菩薩（Manjusri）問疾于毗耶離城（Vaisali），誰能擔當維摩詰（Vimalakirti，金粟）的角色？哪裡知道微笑，已經成了途徑。縱然沉默不語，也免不了風波。要須格外相逢，才能理解其中的默契。會了嗎？一曲寥寥動今古，洛陽三十六峰西。
開示大眾說：『五蘊山頭一段空，同門出入不相逢。無量劫來賃屋'
【English Translation】 English version: State Chengtian Zicheng Zen Master (Total of Two)
Instructing the assembly, he said: 'It is not mind, it is not Buddha, it is not a thing.' Striking the rope bed, he said: 'I will break the spirit cave for you.' Winnowing earth and raising dust, there is nowhere to find it. Thousands of mountains and ten thousands of mountains are empty and towering. ' Again, he struck the rope bed and said: 'Return to the hall.'
Instructing the assembly, he said: 'The waning moon sets at the fifth watch, and white clouds fly at dawn. It is clearly a matter before your eyes, but it is not the opportunity before your eyes. Since it is a matter before your eyes, why is it not the opportunity before your eyes?' After a long pause, he said: 'I want to say it, but I cannot. It is good to discuss it under the trees.'
Successor of Zhihai Ping Zen Master of Tokyo
Tokyo Jingyin Jicheng Zen Master (Total of Nine)
Instructing the assembly, he said: 'The treasury of the true Dharma eye (正法眼藏) leaks the true opportunity everywhere. The wonderful mind of Nirvana (涅槃妙心) manifests itself everywhere at once. If you seek principles in words, seek outside of sentences, cleverly seek knowledge and understanding, and forcibly create distinctions, it is like mistaking the head for the shadow, or climbing a tree to catch a fish. You will be upside down for a lifetime, and there will be no end. You must turn the light inward and reflect, draw near to a wise teacher, and recognize your own home. This is the living task of the person. When delusion and enlightenment cease, and the feelings of taking and leaving are forgotten, the ten thousand differences do not depart from this. If it is not so, you are like a person guarding a stump under the clear wind and moon, watching the cool rabbit gradually move away into the fragrant grass.'
Instructing the assembly, he said: 'When you meet on a narrow road, do not doubt. Lightning and flint are already too late. If you teach the three minds to be thoroughly understood directly, it is only in this moment.' Arriving here, directly cause questions and answers to fly like sparks. Mutually exchange host and guest, illuminate and use gain and loss. Waves overturn and mountains stand, jade turns and pearls return. In front of the monks (衲僧), there is no involvement. Have you not seen that the Buddha held up a flower at Vulture Peak (鷲嶺), and only Kashyapa (飲光, Kasyapa) was allowed to smile? Manjusri (文殊菩薩) asked about illness in Vaisali (毗耶離), who can take on the role of Vimalakirti (金粟, Vimalakirti)? Who knew that the smile had already become a path? Even if you are silent, you cannot avoid the storm. You must meet in an extraordinary way to understand the tacit understanding within. Do you understand? A lonely song moves the past and present, west of the thirty-six peaks of Luoyang.'
Instructing the assembly, he said: 'A section of emptiness on the mountain of the five aggregates, those who enter and leave the same gate do not meet. For countless kalpas, renting a house'
住。到頭不識主人公。若也識得。正是認奴作郎。若也不識。作么生免得古人恁么道。當初只謂茆長短。燒卻元來地不平。
示眾云。舉不顧。即差互。擬思量。何劫悟。大眾。枯桑知天風。是顧不顧。海水知天寒。是思不思。且喚甚麼。作悟底道理。兔角杖頭挑法界。龜毛拂子舞三臺。
示眾云。鼻里音聲耳里香。眼中鹹淡舌玄黃。意能覺觸身份別。冰室如春九夏涼。如斯見得。方知男子身中入定時。女子身中從定出。葵花隨日轉。犀紋玩月生。香楓化老人。螟𧕅成蜾蠃。若也不知。苦哉佛陀耶。許你具隻眼。
示眾云。一念心清凈。佛居魔王殿。一念噁心生。魔王居佛殿。懷禪師云。但恁么信去。喚作腳踏實地而行終無別法。亦無別道理。老僧恁么舉了。只恐你諸人。見兔放鷹。刻舟求劍。何故。功德天黑暗女。有智主人。二俱不受。
示眾。舉汾陽拈拄杖。示眾云。三世諸佛在這裡。為汝諸人無孔竅。遂走向山僧拄杖里去。強生節目。師云。汾陽與么示徒。大似擔雪填井。傍若無人。山僧今日。為汝諸人出氣。拈起拄杖云。三世諸佛。不敢強生節目。卻從山僧拄杖里走出。向諸人道。我不敢輕於汝等。汝等皆當作佛。說是語已。翻筋斗。向拘尸羅城裡去也。擲下拄杖云。若到諸方。分
【現代漢語翻譯】 現代漢語譯本： 住。最終也不認識主人公（zhǔ rén gōng，指本性）。如果認識了，正是認奴僕作丈夫。如果不認識，怎麼能免得了古人這樣說：當初只以為是茅草長短不齊，燒了之後才知道地不平。
開示大眾說：舉起頭不顧盼，就差錯了。想要思量，何時才能覺悟？大眾，枯萎的桑樹知道天風將至，這是顧還是不顧？海水知道天寒，這是思還是不思？那麼用什麼來稱呼，作為覺悟的道理呢？用兔角做的枴杖挑起法界（fǎ jiè，宇宙萬有），用烏龜毛做的拂塵在三臺（sān tái，星名，也指官位）上舞蹈。
開示大眾說：鼻子聞到聲音，耳朵聞到香味，眼睛嚐到鹹味和淡味，舌頭嚐到玄色和黃色，意識能夠覺察到觸覺，身體能夠分辨，冰室像春天一樣溫暖，盛夏像秋天一樣涼爽。如果能這樣見到，才知道男子身中入定時，女子身中從定中出來。葵花隨著太陽轉動，犀牛的紋理在玩賞月亮時顯現。香楓樹變化成老人，螟蛉（míng líng，一種昆蟲）變成蜾蠃（guǒ luǒ，一種寄生蜂）。如果不知道這些，真是可悲啊，佛陀耶（fó tuó yé，佛）！允許你具有一隻眼。
開示大眾說：一念心清凈，佛（fó，覺悟者）就住在魔王殿。一念噁心生起，魔王就住在佛殿。懷禪師說：只要這樣相信下去，就叫做腳踏實地而行，終究沒有別的方法，也沒有別的道理。老僧這樣舉出來，只怕你們這些人，見兔子就放鷹，刻舟求劍。為什麼呢？功德天（gōng dé tiān，帶來福報的天神）和黑暗女（hēi àn nǚ，帶來不幸的女神），有智慧的主人，兩者都不接受。
開示大眾。舉汾陽（Fén yáng，人名，禪宗大師）拿起拄杖，開示大眾說：三世諸佛（sān shì zhū fó，過去、現在、未來的一切佛）在這裡。因為你們這些人沒有孔竅，於是走向山僧的拄杖里去，強行製造事端。師父說：汾陽這樣開示徒弟，很像用雪填井，旁若無人。山僧今天，為你們這些人出氣。拿起拄杖說：三世諸佛，不敢強行製造事端，卻從山僧的拄杖里走出，向諸位說道：我不敢輕視你們，你們都應當成佛。說完這些話，翻個觔斗，向拘尸羅城（jū shī luó chéng，佛陀涅槃之地）里去了。扔下拄杖說：如果到了各處地方，分說。
【English Translation】 English version: Dwelling [here], in the end, one does not recognize the protagonist (zhǔ rén gōng, the true nature). If one recognizes it, it is precisely mistaking a servant for a husband. If one does not recognize it, how can one avoid the ancients saying this: At first, one only thought the thatch was uneven, but after burning it, one realized the ground was uneven.
Instructing the assembly, he said: To raise the head without looking around is to err. To try to contemplate, when will one awaken? Great assembly, the withered mulberry knows the heavenly wind, is this looking or not looking? The seawater knows the heavenly cold, is this thinking or not thinking? Then what shall we call it, as the principle of awakening? Use a rabbit-horn staff to carry the Dharma Realm (fǎ jiè, the universe), use a tortoise-hair whisk to dance on the Three Platforms (sān tái, a constellation, also referring to high official positions).
Instructing the assembly, he said: In the nose is the sound, in the ear is the fragrance, in the eyes are saltiness and blandness, on the tongue are black and yellow, the mind can perceive touch, the body can distinguish, the ice chamber is like spring, the midsummer is like coolness. If you can see it like this, then you will know that when a man enters samadhi (dìng, meditation), a woman emerges from samadhi. The sunflower follows the sun, the rhinoceros markings appear when playing with the moon. The fragrant maple transforms into an old man, the larva transforms into a wasp. If you do not know these, alas, Buddhaya (fó tuó yé, Buddha)! I allow you to have one eye.
Instructing the assembly, he said: With one thought of pure mind, the Buddha (fó, the enlightened one) dwells in the palace of the demon king. With one thought of evil mind arising, the demon king dwells in the Buddha's palace. Zen Master Huai said: Just believe in this way, and it is called walking on solid ground, and there is ultimately no other method, nor any other principle. The old monk has brought this up, only fearing that you all will release the hawk upon seeing the rabbit, and carve the boat to seek the sword. Why? The Goddess of Merit (gōng dé tiān, a deity bringing blessings) and the Dark Woman (hēi àn nǚ, a goddess bringing misfortune), the wise master accepts neither.
Instructing the assembly. He raised Fenyang's (Fén yáng, a Chan master's name) staff, instructing the assembly, saying: The Buddhas of the Three Times (sān shì zhū fó, all Buddhas of the past, present, and future) are here. Because you all have no apertures, they then walk into the mountain monk's staff, forcibly creating incidents. The master said: Fenyang instructing his disciples in this way is very much like filling a well with snow, as if there were no one else around. This mountain monk today, will vent for you all. Raising the staff, he said: The Buddhas of the Three Times dare not forcibly create incidents, but instead walk out from the mountain monk's staff, saying to you all: I dare not look down upon you, you should all become Buddhas. Having said these words, they somersaulted and went to Kushinagar (jū shī luó chéng, the place of Buddha's Parinirvana). Throwing down the staff, he said: If you go to various places, explain.
明舉似。
師同圓悟法真慈受。並十大法師。齋于陳太尉良弼府第。時 徽宗。私幸。觀其法會。大師魯公。亦預焉。適善華嚴。對眾。問諸禪云。我佛設教。自小乘。至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。禪宗一喝。轉凡成聖。與諸經論。似相違背。今一喝。若能入五教。而為正說。若不能入。是為邪說。
諸禪顧師。師云。如法師所問。不足三大禪師所答。凈因小長老。可以使法師無惑。
乃召善。善應諾。師云。法師所謂愚法小乘者。乃有義也。大乘始教者。乃無義也。大乘中教者。不有不空義也。大乘頓教者。即有即空義也。一乘圓頓者。乃空而不有有。而不空義也。如我一喝。非唯能入五教。至方百工伎藝。諸子百家。皆悉能入。師乃喝一喝云。還聞么。善云聞。師云。汝既聞此一喝。是有。能入小乘教。須臾又問善。還聞么。善云不聞。師云。汝既不聞適來一喝。是無。能入大乘始教。師又顧善而問曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無則元初實有。道有則如今實無。既乃不有不無。能入大乘中教。又云。我有一喝之時。非有是有。因無故有。我無一喝之時。非無是無。因有故無。即有即無。能入大乘頓教。又云。我有一喝。不作一喝用。有無不
【現代漢語翻譯】 現代漢語譯本： 明舉似。 一日，師（指凈因繼成禪師）與圓悟克勤禪師、慈受懷深禪師，以及其他十大法師，應邀在陳太尉良弼的府邸齋飯。當時宋徽宗私下前往，觀看他們的法會。大師魯公也在場。適逢善華嚴法師，當衆向各位禪師提問：『我佛設立教法，從小乘到圓頓教，掃除空有之執，獨自證悟真常之理，然後以萬德莊嚴自身，才可稱為佛。而禪宗則主張一喝之下，轉凡成聖，這與諸經論的教義似乎相互違背。如今這一喝，如果能夠融入五教（小乘教、大乘始教、大乘中教、大乘頓教、一乘圓頓教），並作出正確的解釋，那便是正說；如果不能融入，那就是邪說。』 眾禪師都看向凈因繼成禪師。凈因繼成禪師說：『法師所問的問題，不是三大禪師所能回答的，凈因寺的小長老（指善華嚴法師自己），可以使法師不再疑惑。』 於是凈因繼成禪師叫了善華嚴法師的名字，善華嚴法師應諾。凈因繼成禪師說：『法師所說的愚法小乘，是有意義的。大乘始教，是沒有意義的。大乘中教，是不有不空的意義。大乘頓教，是即有即空的意義。一乘圓頓教，是空而不有，有而不空的意義。至於我這一喝，不僅能融入五教，甚至連工匠的技藝，諸子百家的學說，都能融入。』凈因繼成禪師於是喝了一聲，問道：『還聽見了嗎？』善華嚴法師回答：『聽見了。』凈因繼成禪師說：『你既然聽見這一喝，就是「有」，能融入小乘教。』過了一會兒，凈因繼成禪師又問善華嚴法師：『還聽見了嗎？』善華嚴法師回答：『沒聽見。』凈因繼成禪師說：『你既然沒聽見剛才那一喝，就是「無」，能融入大乘始教。』凈因繼成禪師又看著善華嚴法師問道：『我最初一喝，你既然說「有」，喝完之後聲音消失，你又說「無」。說「無」，則最初確實是「有」；說「有」，則現在確實是「無」。既然是不有不無，就能融入大乘中教。』又說：『我發出這一喝的時候，非有是有，因為無的緣故才有有。我沒有發出這一喝的時候，非無是無，因為有的緣故才有無。即有即無，能融入大乘頓教。』又說：『我這一喝，不當作一喝來用，有無不……』
【English Translation】 English version: Ming Ju Si. One day, the Master (referring to Chan Master Jiyun Jicheng of Jingyin Temple), together with Chan Master Yuanwu Keqin, Chan Master Cishou Huaishen, and ten other great Dharma Masters, were invited to a vegetarian meal at the residence of Grand Commandant Chen Liangbi. Emperor Huizong of Song secretly went to observe their Dharma assembly. Grand Master Lugong was also present. It happened that Dharma Master Shan Huayan asked the assembled Chan practitioners: 'Our Buddha established teachings, from the Hinayana to the Perfect and Sudden teachings, sweeping away attachments to emptiness and existence, and singularly realizing the truth of permanence, and then adorning oneself with myriad virtues, only then can one be called a Buddha. But the Chan school advocates that with a single shout, one can transform from the mundane to the sacred, which seems to contradict the teachings of the various sutras and treatises. Now, if this single shout can be integrated into the Five Teachings (Hinayana, Initial Mahayana, Intermediate Mahayana, Sudden Mahayana, and Perfect and Sudden One Vehicle), and provide a correct explanation, then it is a correct teaching; if it cannot be integrated, then it is a heretical teaching.' The Chan practitioners all looked at Chan Master Jiyun Jicheng. Chan Master Jiyun Jicheng said: 'The question asked by the Dharma Master cannot be answered by the three great Chan Masters; the young elder of Jingyin Temple (referring to Dharma Master Shan Huayan himself) can dispel the Dharma Master's doubts.' So Chan Master Jiyun Jicheng called out Dharma Master Shan Huayan's name, and Dharma Master Shan Huayan responded. Chan Master Jiyun Jicheng said: 'The 'foolish Dharma' Hinayana that the Dharma Master speaks of has meaning. The Initial Mahayana has no meaning. The Intermediate Mahayana has the meaning of neither existence nor emptiness. The Sudden Mahayana has the meaning of both existence and emptiness. The Perfect and Sudden One Vehicle has the meaning of emptiness without existence, and existence without emptiness. As for my single shout, it can not only be integrated into the Five Teachings, but even the skills of artisans and the doctrines of the hundred schools of thought can be integrated.' Chan Master Jiyun Jicheng then shouted, and asked: 'Did you hear it?' Dharma Master Shan Huayan replied: 'I heard it.' Chan Master Jiyun Jicheng said: 'Since you heard this shout, it is 'existence', and can be integrated into the Hinayana teaching.' After a while, Chan Master Jiyun Jicheng asked Dharma Master Shan Huayan again: 'Did you hear it?' Dharma Master Shan Huayan replied: 'I did not hear it.' Chan Master Jiyun Jicheng said: 'Since you did not hear the shout just now, it is 'non-existence', and can be integrated into the Initial Mahayana teaching.' Chan Master Jiyun Jicheng then looked at Dharma Master Shan Huayan and asked: 'When I first shouted, you said it was 'existence'; after the shout disappeared, you said it was 'non-existence'. Saying 'non-existence', then initially it was indeed 'existence'; saying 'existence', then now it is indeed 'non-existence'. Since it is neither existence nor non-existence, it can be integrated into the Intermediate Mahayana teaching.' He also said: 'When I issue this shout, it is not existence, but it is existence, because of non-existence there is existence. When I do not issue this shout, it is not non-existence, but it is non-existence, because of existence there is non-existence. Both existence and non-existence can be integrated into the Sudden Mahayana teaching.' He also said: 'My shout is not used as a shout, existence and non-existence are not...'
及。情解兩忘。道有之時。纖塵不立。道無之時。橫遍十方。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是為圓教也。善不覺身起于座。再拜師前。
師復語之曰。非唯一喝為然。乃至語默動靜。一切時。一切處。一切事。一切物。契理契機。周遍無餘。
於是四眾歡喜。聞所未聞。
南嶽下第十六世
東京天寧守卓禪師法嗣
湖州道場良范禪師(凡三)
泉州晉江蔡氏子。示眾云。塵劫來事。盡在如今。空劫那邊。全歸日用。觸處成現。覿體無私。人人單提祖印。個個獨用全機。到這裡。直饒有通天作略。竭世樞機。只是枝上生枝。蔓上生蔓。于本分事上。了無交涉。是故諸佛出世。罕遇其人。西祖東來。乘虛接響。一大藏教。誑呼閭閻。明眼衲僧。自救不了。且作么生話會。作么生承當。作么生展演。作么生提唱。還有向這裡。捱得身。著得腳。顯大丈夫作略底么。出來相見。如無。且放過一著。
示眾云。青眸一瞬。金色知歸。授手而來。如王寶劍。如今開張門戶。各說異端。可謂古路坦而荊棘生。法眼明而還自翳。辜負先聖。埋沒己靈。且道。不埋沒。不辜負。正法眼藏。如何吐露。還有吐露得底么。出來吐露看。如無。擔取詩書歸舊隱。野花啼鳥一般
【現代漢語翻譯】 現代漢語譯本： 及。情解兩忘：達到情與理的消解和忘卻，即超越情執和知解的束縛。 道有之時。纖塵不立：當『道』顯現作用的時候，即使是極細微的塵埃也無法存在，形容『道』的純粹和絕對。 道無之時。橫遍十方：當『道』看似沒有作用的時候，它的力量卻遍佈整個宇宙。 即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是為圓教也：當下這一聲棒喝，可以融入無數聲棒喝之中；無數聲棒喝，也可以融入當下這一聲棒喝之中，這就是圓融無礙的圓教境界。 善不覺身起于座。再拜師前：這位善人不知不覺地從座位上站起來，再次向禪師拜謝。 師復語之曰。非唯一喝為然。乃至語默動靜。一切時。一切處。一切事。一切物。契理契機。周遍無餘：禪師又對他說：『不僅僅是棒喝如此，乃至言語、沉默、行動、靜止，一切時間、一切地點、一切事物，都能契合真理，契合根機，周遍而無遺漏。』 於是四眾歡喜。聞所未聞：於是，在場的僧俗四眾都非常歡喜，因為聽到了前所未聞的道理。 南嶽下第十六世 東京天寧守卓禪師法嗣 湖州道場良范禪師(Liangfan, Abbot of Daochang Monastery in Huzhou) (凡三) 泉州晉江蔡氏子。示眾云。塵劫來事。盡在如今：泉州晉江蔡氏之子（良范禪師）向大眾開示說：『過去無量劫的事情，都包含在當下。』 空劫那邊。全歸日用：在空劫（宇宙形成之前）的那邊，完全迴歸到日常的應用之中。 觸處成現。覿體無私：無論接觸到什麼，都能顯現真理，直接體現出道的無私。 人人單提祖印。個個獨用全機：每個人都獨自提起祖師的印心，每個人都獨立運用全部的機能。 到這裡。直饒有通天作略。竭世樞機。只是枝上生枝。蔓上生蔓。于本分事上。了無交涉：到了這個境界，即使有通天的謀略，用盡世間的權謀，也只是在枝節上生出枝節，在蔓藤上生出蔓藤，對於根本的事情，完全沒有關係。 是故諸佛出世。罕遇其人。西祖東來。乘虛接響。一大藏教。誑呼閭閻。明眼衲僧。自救不了：所以諸佛出世，很難遇到真正理解的人。西方的祖師來到東方，也只是應付一下。浩瀚的佛教經典，只是在欺騙百姓。有明眼的僧人，也無法自救。 且作么生話會。作么生承當。作么生展演。作么生提唱。還有向這裡。捱得身。著得腳。顯大丈夫作略底么。出來相見。如無。且放過一著：那麼，應該如何理解？如何承擔？如何展現？如何提倡？有沒有能夠在這裡站穩腳跟，展現大丈夫氣概的人？出來相見。如果沒有，就暫且放過這一著。』 示眾云。青眸一瞬。金色知歸：禪師開示說：『青色的眼珠一轉動，就知道金色的真性迴歸。』 授手而來。如王寶劍：直接傳授，就像國王的寶劍一樣鋒利。 如今開張門戶。各說異端。可謂古路坦而荊棘生。法眼明而還自翳。辜負先聖。埋沒己靈：現在卻各自門戶大開，各說不同的理論，可以說是古老的道路本來平坦，卻長滿了荊棘；法眼本來明亮，卻反而被自己遮蔽了。辜負了先聖，埋沒了自身的靈性。 且道。不埋沒。不辜負。正法眼藏。如何吐露。還有吐露得底么。出來吐露看。如無。擔取詩書歸舊隱。野花啼鳥一般：那麼，如何才能不埋沒，不辜負，如何才能吐露正法眼藏？有沒有能夠吐露出來的人？出來吐露看看。如果沒有，就背起詩書回到舊居，與野花啼鳥為伴吧。』
【English Translation】 English version: Reaching the point where both emotion and understanding are forgotten, transcending the constraints of emotional attachments and intellectual interpretations. When the 'Dao' is active, not even the slightest dust can stand, describing the purity and absoluteness of the 'Dao'. When the 'Dao' appears inactive, its power pervades the entire universe. This single shout can merge into countless shouts; countless shouts can merge into this single shout. This is the perfect and unobstructed realm of the Round Teaching. The virtuous one unconsciously rose from his seat and bowed again before the master. The master further said, 'It is not only the shout that is so, but also speech, silence, movement, stillness, all times, all places, all things, all matters, that can accord with the truth, accord with the potential, pervading without omission.' Thereupon, the four assemblies rejoiced, having heard what they had never heard before. Sixteenth Generation from Nanyue Dharma Successor of Zen Master Shou Zhuo of Tianning Monastery in Tokyo Zen Master Liangfan (Liangfan, Abbot of Daochang Monastery in Huzhou) of Daochang Monastery in Huzhou (Total of Three) A son of the Cai family from Jinjiang, Quanzhou, addressed the assembly, saying, 'The events of countless kalpas are all contained in the present moment.' Beyond the kalpa of emptiness, everything returns to daily use. Encountering anything, the truth can be revealed, directly embodying the impartiality of the Dao. Each person individually raises the ancestral seal, and each person independently uses the complete function. Reaching this state, even with heaven-reaching strategies and exhaustive worldly schemes, it is merely adding branches to branches and vines to vines, having no connection to the fundamental matter. Therefore, when Buddhas appear in the world, they rarely encounter those who truly understand. The Western Patriarch came to the East, merely responding to the echo. The vast Buddhist canon is just deceiving the common people. Even clear-eyed monks cannot save themselves. 'So, how should one understand? How should one undertake? How should one unfold? How should one advocate? Is there anyone here who can stand firm and display the demeanor of a great person? Come forth and meet me. If not, then let's put this aside for now.' The Zen master instructed, 'With a single glance of the blue eyes, one knows that the golden true nature returns.' Direct transmission is like the king's precious sword, sharp and decisive. Now, however, everyone opens their own doors and speaks of different theories. It can be said that the ancient road was originally smooth, but now it is overgrown with thorns; the Dharma eye was originally clear, but now it is obscured by oneself. One has failed the ancient sages and buried one's own spirit. 'So, how can one not bury, not fail, and how can one reveal the Treasury of the True Dharma Eye? Is there anyone who can reveal it? Come forth and reveal it. If not, then carry your books back to your old home and be with the wild flowers and singing birds.'
春。
示眾云。未離兜率。已降王宮。未出母胎。度人已畢。猶較些子。及乎周行七步。目顧四方。一手指天。一手指地。道天上天下。唯我獨尊。特地一場敗闕。後來雲門老漢出來。要一棒打殺。與狗子吃。貴圖天下太平。未救得一半。而今莫有全救得底么。出來。大展作略看。若向這裡展得去。釋迦雲門性命。總在上座手裡。
福州鼓山本才禪師法嗣
福州普賢元素禪師(凡六)
建州人也。示眾云。拈花微笑。猶乖量外之機。斷臂安心。何異捉月之見。設使萬機休罷。千聖不攜。還同待兔守株。未是通方達士。明眼漢沒窠臼。高高處。觀之不足。低低處。平之有餘。神光照徹大千。萬有全歸掌握。大機大用。草偃風行。全暗全明。超情離見。所以道。神光不昧。萬古徽猷。入此門來。莫存知解。知解既泯。真智現前。八字打開。分明顯示。豎起拂子云。還見么。於斯見得。言語路絕。取捨情忘。了非生佛未分。豈是威音那畔。權實俱備。照用雙行。流出自己胸襟。要且不從人得。既不從人得。正當今日。祝嚴 聖壽一句。作么生道。良久云。四海浪平龍睡穩。萬年松在祝融峰。
示眾云。兵隨印轉。三千里外絕煙塵。將逐符行。二六時中凈裸裸。不用鐵旗鐵鼓。自然草偃風行。
【現代漢語翻譯】 現代漢語譯本 春。
禪師開示說：『（釋迦牟尼佛）未離開兜率天（菩薩的居所），就已經降生到王宮；未從母親的胎中出來，度化眾生的事情已經完畢。』這樣說還差一點點。等到他周行七步，目光顧盼四方，一手指天，一手指地，說『天上天下，唯我獨尊』，這實在是徹底的失敗。後來的雲門禪師出來，要用棒子打死他，餵狗吃，目的是爲了天下太平，但還是沒有完全救過來。現在有沒有能完全救過來的人呢？出來，展示你的手段看看。如果能在這裡展示出來，釋迦牟尼佛和雲門禪師的性命，都在各位的手裡。
福州鼓山本才禪師的法嗣
福州普賢元素禪師（共六則）
（元素禪師是）建州人。開示說：『拈花微笑（指禪宗的起源），仍然不合乎衡量之外的玄機；斷臂求安心（指慧可禪師向達摩祖師求法），和水中撈月有什麼區別？』 即使萬種機巧都停止，千聖也不參與，也如同守株待兔一樣，還不是通達的賢士。明眼人沒有固定的模式，在高處看，總覺得不夠；在低處看，又覺得太平凡。神光照徹整個世界，萬物都歸於掌握之中。大機大用，如草隨風倒。完全暗合，完全明白，超越情感，脫離見解。所以說，『神光不昧，萬古徽猷。』進入此門，不要存有知解。知解一旦消失，真正的智慧就會顯現。八字打開，分明地顯示出來。』豎起拂塵說：『還看見了嗎？』如果能在這裡見到，言語的道路就斷絕了，取捨的念頭也消失了，了知沒有凡夫和佛的區別，哪裡還有威音王佛（古佛名）那邊的分別？權法和實法都具備，觀照和作用同時進行，流露出自己的胸懷，而且不是從別人那裡得來的。既然不是從別人那裡得來的，正當今日，祝願皇上聖壽的一句話，怎麼說呢？』良久才說：『四海風平浪靜龍睡得安穩，萬年青松屹立在祝融峰。』
開示說：『軍隊隨著印信運轉，三千里之外沒有戰火；將領隨著符節行動，一天二十四小時都清凈無染。』不用鐵旗鐵鼓，自然草偃風行。
【English Translation】 English version Spring.
The Zen master instructed the assembly, saying: 'Before leaving Tushita (the heaven where Bodhisattvas reside before their final rebirth), he had already descended into the royal palace; before emerging from his mother's womb, the work of liberating beings was already complete.' Even this is still somewhat lacking. When he walked seven steps in all directions, pointing one finger to the sky and one finger to the earth, declaring 'Above the heavens and below the heavens, I alone am the honored one,' it was truly a complete failure. Later, old man Yunmen came forth, wanting to strike him dead with a staff and feed him to the dogs, hoping for peace throughout the world, but he couldn't even save half of it. Now, is there anyone who can save it completely? Come forth and display your abilities. If you can demonstrate it here, the lives of Shakyamuni and Yunmen are entirely in your hands.'
The Dharma heir of Zen Master Bancai of Gushan in Fuzhou.
Zen Master Puxian Yuansu of Fuzhou (Six excerpts in total)
(Zen Master Yuansu was) a native of Jianzhou. He instructed the assembly, saying: 'Picking up a flower and smiling (referring to the origin of Zen), still misses the opportunity beyond measure; cutting off one's arm to seek peace of mind (referring to Huike seeking Dharma from Bodhidharma), what difference is there from trying to catch the moon in the water?' Even if all machinations cease and the thousand sages do not participate, it is still like waiting for a rabbit to run into a tree stump; it is not yet being a thoroughly enlightened person. A clear-eyed person has no fixed pattern; viewing from a high place, it always feels insufficient; viewing from a low place, it feels too ordinary. The divine light illuminates the entire world, and all things are entirely within one's grasp. Great function and great application, like grass bending in the wind. Completely dark and completely bright, transcending emotions and departing from views. Therefore, it is said, 'The divine light is never obscured, a glorious plan for all time.' Entering this gate, do not harbor knowledge and understanding. Once knowledge and understanding are extinguished, true wisdom will manifest. The eight characters are opened up, clearly revealing. Raising his whisk, he said, 'Do you see it?' If you can see it here, the path of words is cut off, the thoughts of taking and rejecting disappear, realizing there is no distinction between ordinary beings and Buddhas, where is there any separation from the other shore of the Buddha Vimalakirti? Expedient and real are both complete, illumination and function proceed simultaneously, flowing out from one's own heart, and moreover, it is not obtained from others. Since it is not obtained from others, precisely on this day, how do you say a word to wish the Emperor a long life?' After a long pause, he said, 'The four seas are calm and the dragons sleep peacefully, the evergreen pine stands tall on Mount Zhurong.'
He instructed the assembly, saying: 'The army moves with the seal, and beyond three thousand miles there is no smoke of war; the generals act according to the talisman, and twenty-four hours a day are purely and nakedly clean.' Without iron flags or iron drums, naturally the grass bends in the wind.
何須七縱七擒。直得無思不服。所謂大丈夫。秉慧劍。般若鋒兮金剛焰。非但能摧外道心。早曾落卻天魔膽。正恁么時。且道。主將是甚麼人。喝一喝。
示眾云。南泉道。我十八上。便解作活計。囊無系蟻之絲。廚乏聚繩之糝。趙州道。我十八上。便解破家散宅。南頭賣賤。北頭賣貴。撿點將來。好與三十棒。且放過一著。何故。曾為宕子偏憐客。自愛貪杯惜醉人。
示眾。提起拄杖云。敲空作響。罕遇知音。復擊繩床云。擊木無聲。稀逢鑒者。莫向情中卜度。休於事上情量。縱饒劃斷兩頭。未是到家時節。且道。作么生是到家時節。良久云。清風已逐和風去。朱夏還隨暑氣回。
示眾云。未開口時先分付。擬思量處隔千山。莫言佛法無多子。未透玄關也大難。只如玄關。作么生透。喝一喝。
示眾云。一葉落天下秋。正是時人升降處。一塵起大地收。衲僧向甚麼處著眼。若向這裡。著得一隻眼。如珠走盤。不撥自轉。脫或未然。十字街頭吹尺八。酸酒冷茶愁殺人。
泉州法石祖珍禪師(凡四)
莆田林氏子。示眾云。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。卓拄杖云。這個是聲。豎起拄杖云。這個是色。喚甚麼作大道真體。直饒向這裡見得。也是鄭州
【現代漢語翻譯】 現代漢語譯本： 何必七擒七縱呢，直接達到無需思考就能讓人信服的境界。這就是所謂的大丈夫，手持智慧之劍，這智慧之劍具有般若（Prajna，智慧）的鋒利和金剛（Vajra，堅固）的火焰，不僅能摧毀外道的心，早已嚇破了天魔的膽。正在這個時候，請問，主將是誰呢？（喝一聲）
開示大眾說，南泉禪師說：『我十八歲時，就懂得如何謀生。』他的口袋裡沒有能拴住螞蟻的絲線，廚房裡也沒有能聚集老鼠的糧食。趙州禪師說：『我十八歲時，就懂得如何敗家。』在南邊低價賣出，在北邊高價賣出。仔細檢查起來，應該打三十棒。但且放過一著。為什麼呢？因為曾經是放蕩的子弟，所以特別憐愛客人；因為自己喜歡喝酒，所以珍惜醉酒的人。
開示大眾，拿起拄杖說：『敲擊虛空發出聲響，很難遇到知音。』又敲擊繩床說：『敲擊木頭沒有聲音，很少遇到鑑賞者。』不要在情感中猜測，不要在事物上衡量。即使劃斷兩頭，也不是到達家的時候。那麼，怎樣才是到達家的時候呢？』良久說：『清風已經隨著和風而去，盛夏又隨著暑氣回來了。』
開示大眾說：『未開口時就先交代清楚，想要思量時卻隔著千山萬水。不要說佛法沒有多少內容，沒有透徹玄關也很困難。』那麼，玄關要怎樣才能透徹呢？（喝一聲）
開示大眾說：『一片葉子落下，天下就知道秋天來了，這正是世人升降的地方。一粒塵埃升起，整個大地都被覆蓋，修行人應該在哪裡著眼呢？』如果在這裡能著一隻眼，就像珠子在盤子里滾動，不用撥動自己就會轉動。如果不能這樣，就像在十字街頭吹尺八，酸酒冷茶愁煞人。
泉州法石祖珍禪師（共有四則）
莆田林氏之子。開示大眾說：『大道就在眼前，但往往眼前難以看到。想要認識大道的真體，離不開聲音、顏色和言語。』舉起拄杖說：『這是聲音。』豎起拄杖說：『這是顏色。』叫什麼作大道的真體呢？即使在這裡見到了，也只是鄭州（Zhengzhou，地名）。
【English Translation】 English version: Why bother with capturing and releasing seven times? Directly reach a state where one is convinced without the need for thought. This is the so-called great person, wielding the sword of wisdom, a sword with the sharpness of Prajna (wisdom) and the flame of Vajra (indestructibility), capable not only of destroying the hearts of heretics but also of terrifying the demons of heaven. At this very moment, tell me, who is the commander? (A shout)
Instructing the assembly, Nanquan (name of a Zen master) said, 'When I was eighteen, I already knew how to make a living.' His pockets had no silk thread to tie an ant, and his kitchen lacked grain to gather mice. Zhaozhou (name of a Zen master) said, 'When I was eighteen, I already knew how to ruin a family.' Selling cheap in the south and selling dear in the north. Examining it closely, one should be given thirty blows. But let it pass for now. Why? Because having been a dissolute son, one especially pities guests; because one loves to drink, one cherishes the drunken.
Instructing the assembly, raising his staff, he said, 'Striking the void produces sound, rarely meeting a kindred spirit.' Then striking the rope bed, he said, 'Striking wood produces no sound, rarely encountering an appraiser.' Do not speculate in emotions, do not measure in matters. Even if you cut off both ends, it is not yet the time to arrive home. Then, how is it the time to arrive home?' After a long pause, he said, 'The clear wind has already followed the gentle breeze, and the hot summer has returned with the heat.'
Instructing the assembly, he said, 'Before opening your mouth, first explain clearly; when you try to think, you are separated by thousands of mountains.' Do not say that the Buddha-dharma has little content; it is very difficult if you have not penetrated the mysterious gate.' Then, how does one penetrate the mysterious gate? (A shout)
Instructing the assembly, he said, 'When one leaf falls, the world knows autumn has come; this is precisely where people rise and fall. When one speck of dust rises, the entire earth is covered; where should the monks focus their eyes?' If you can focus one eye here, it is like a pearl rolling on a plate, turning by itself without being pushed. If not, it is like playing the shakuhachi (a Japanese flute) on a busy street, sour wine and cold tea causing people sorrow.
Zen Master Zuzhen of Fashi in Quanzhou (four sayings in total)
A son of the Lin family in Putian. Instructing the assembly, he said, 'The Great Way is right before your eyes, but it is often difficult to see. If you want to know the true essence of the Great Way, it cannot be separated from sounds, colors, and words.' Raising his staff, he said, 'This is sound.' Raising the staff upright, he said, 'This is color.' What do you call the true essence of the Great Way? Even if you see it here, it is only Zhengzhou (name of a place).
出曹門。
示眾云。向上一路。千聖不傳。卓拄杖云。恁么明得。十萬八千。畢竟如何。桃紅李白薔薇紫。問著春風總不知。
示眾云。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。豎起拂子云。這個是跡。牛在甚麼處。直饒見得。頭角分明。鼻孔也在岳林手裡。
僧問。投子繞繩床一匝。便為推藏竟。此理如何。師云。𦘕龍看頭。𦘕蛇看尾。云未審甚處是投子轉藏處。師云。箭穿紅日影。須是射鵰人。進云。婆子云。比來請轉全藏。為甚卻轉半藏。此意如何。師云。人無遠慮。必有近憂。云未審甚處是轉半藏處。師云。不是知音者。徒勞話歲寒。
成都府昭覺圓悟克勤禪師法嗣
潭州大溈法泰禪師(凡十一)
蜀人也。示眾云。祖師道。欲得現前。莫存順逆。釋迦老子。是甚麼破草鞋。一大藏教。是拭不凈底故紙。達磨九年面壁。瞌睡未惺。汝等諸人。皮下無血。眼裡無筋。更來這裡。覓甚麼碗。各請歸堂。
示眾云。止止不須說。我法妙難思。釋迦老子。無端向凈地上放屙。諸增上慢者。聞必不敬信。彼彼丈夫兒。諸人向甚麼處。見釋迦老子。若也見得。入得德山門。未入得德山室。且德山室。如何入。良久云。三十年後。
示眾云。開口有時非。開
【現代漢語翻譯】 現代漢語譯本 走出曹門。
向大眾開示說：『向上的一條路，歷代聖賢都不傳授。』舉起拄杖說：『如果這樣就能明白，那就差得太遠了。』 究竟如何呢？桃花紅，李花白，薔薇花紫，問春風，春風也不知道。
向大眾開示說：『尋找牛要根據軌跡，學道貴在無心。有軌跡說明牛還在，無心就容易找到道。』 豎起拂塵說：『這個是軌跡，牛在哪裡呢？』 即使你見到了，頭角分明，鼻孔也還在岳林手裡。
有僧人問：『投子和尚繞繩床一圈，就說是已經推轉了全部的藏經，這個道理是怎樣的？』 禪師說：『畫龍要看頭部，畫蛇要看尾部。』 僧人說：『不知道哪裡是投子和尚轉藏經的地方？』 禪師說：『箭穿過紅日，必須是射鵰的人才能做到。』 僧人進一步說：『老婦人說，以前請您轉全部的藏經，為什麼現在卻只轉一半的藏經？』 禪師說：『人沒有長遠的考慮，一定會有眼前的憂患。』 僧人說：『不知道哪裡是轉一半藏經的地方？』 禪師說：『不是知音的人，白費口舌談論歲寒。』
成都府昭覺圓悟克勤禪師的法嗣
潭州大溈法泰禪師(共十一則)
是四川人。向大眾開示說：『祖師說，想要當下顯現，就不要執著于順境和逆境。釋迦老子（釋迦牟尼，佛教創始人）是什麼破草鞋？一大藏教（佛教經典總集）是擦拭不乾淨東西的廢紙。達摩（菩提達摩，禪宗初祖）九年面壁，還在打瞌睡沒有醒。你們這些人，皮下沒有血，眼裡沒有筋，還來這裡尋找什麼？各自回禪堂去吧。』
向大眾開示說：『停止吧，不要說了，我的佛法玄妙難以思議。釋迦老子（釋迦牟尼，佛教創始人）無緣無故在乾淨的地方拉屎。那些增上慢的人，聽了必定不會恭敬相信。他們都是大丈夫。』 你們這些人，在什麼地方見到釋迦老子（釋迦牟尼，佛教創始人）？如果見到了，進入了德山（德山宣鑒禪師）的門，還沒有進入德山的房間。那麼德山的房間，要如何進入呢？』 良久之後說：『三十年後。』
向大眾開示說：『開口說話有時會錯，開
【English Translation】 English version Going out of the Cao Gate.
He addressed the assembly, saying: 'The path upwards, the thousand sages do not transmit.' Raising his staff, he said: 'If you understand it like this, you are still far off by one hundred and eight thousand.' What is it ultimately like? Peach blossoms are red, plum blossoms are white, and roses are purple. Ask the spring breeze, and it knows nothing at all.
He addressed the assembly, saying: 'To find the ox, you must follow the tracks; to learn the Way, it is important to be without mind. Where there are tracks, the ox is still there; without mind, the Way is easy to find.' Raising his whisk, he said: 'This is the track. Where is the ox?' Even if you see it, with its horns and features distinct, its nostrils are still in Yue Lin's hands.
A monk asked: 'Touzi (Touzi Yiqing, a Chan master) circumambulated the meditation platform once, and then it was said that he had finished turning the entire canon. What is the principle behind this?' The Master said: 'When painting a dragon, look at the head; when painting a snake, look at the tail.' The monk said: 'I don't know where Touzi (Touzi Yiqing, a Chan master) turned the canon?' The Master said: 'An arrow pierces the red sun; it must be done by a person who shoots eagles.' The monk further said: 'The old woman said, 'Before, I asked you to turn the entire canon, but why are you only turning half of it now?' What is the meaning of this?' The Master said: 'A person without distant worries will surely have immediate troubles.' The monk said: 'I don't know where the turning of half the canon is?' The Master said: 'For those who are not kindred spirits, it is futile to talk about the cold of winter.'
Successor of Chan Master Yuanwu Keqin of Zhaojue Temple in Chengdu Prefecture
Chan Master Fat Tai of Dawei in Tanzhou (Total of eleven)
He was a native of Shu (Sichuan). He addressed the assembly, saying: 'The Patriarch said, 'If you want it to appear right now, do not dwell on accordance or opposition.' What is Shakyamuni (Sakyamuni Buddha, the founder of Buddhism)? A broken straw sandal! What is the entire Tripitaka (the complete collection of Buddhist scriptures)? Dirty waste paper for wiping unclean things. Bodhidharma (Bodhidharma, the first patriarch of Zen) faced the wall for nine years, still dozing and not awake. You people, without blood under your skin, without tendons in your eyes, what are you looking for here? Each of you, please return to the hall.'
He addressed the assembly, saying: 'Stop, stop, no need to speak. My Dharma is subtle and difficult to fathom. Shakyamuni (Sakyamuni Buddha, the founder of Buddhism) groundlessly defecated on clean ground. Those with increased arrogance will surely not respect or believe it. They are all great men.' You people, where have you seen Shakyamuni (Sakyamuni Buddha, the founder of Buddhism)? If you have seen him, you have entered the gate of Deshan (Chan Master Deshan Xuanjian), but you have not entered Deshan's room. Then, how do you enter Deshan's room?' After a long pause, he said: 'Thirty years later.'
He addressed the assembly, saying: 'Speaking sometimes is wrong, opening
口有時是。粗言及細語。皆歸第一義。釋迦老子碗鳴聲。達磨西來屎臭氣。唯有山前水牯牛。身放毫光照天地。
示眾云。法不爾而爾。暗去明來。道不然而然。雷奔雨驟。直得千江競注。萬壑爭流。山頭白浪滔天。平地人魚共處。莫問稻芽增長。如今頭上漫漫。雖然水到渠成。爭柰過猶不及。幸而雲收雨散。浪息波停。杲日當空。萬家同慶。且大功不宰一句。作么生道。野老不知堯舜力。鼕鼕打鼓祭江神。
示眾云。寶劍拈來便用。豈有遲疑。眉毛剔起便行。更無回互。一切處騰今煥古。一切處截斷羅籠。不犯鋒铓。亦非顧鑒。獨超物外。則且置。萬機喪盡時如何。八月秋何處熱。
示眾云。聞聲悟道。未免著水耳中。見色明心。亦是撒沙眼裡。直得纖毫無障礙。空有等空平。下絕己躬。上無攀仰。孤迥迥絕情塵。峭魏魏離分別。猶是那邊事。且這邊事。又作么生。休戀寒潭無影樹。且看六月雪花飛。
示眾云。動則影現。覺則冰生。不動不覺。土木無殊。衲僧家。到這裡。須有轉身一路。始得。若也轉得。分三成六。唱九作十。納須彌于芥中。擲大千于方外。若轉不得。守他山鬼窟。不免是精靈。
示眾云。達得人空法空。未稱祖佛家風。體得全用全照。亦非衲僧要妙。直須打破
【現代漢語翻譯】 現代漢語譯本： 口說『是』，有時也是錯的。粗俗的言語和精妙的言語，最終都歸於第一義（究竟真理）。釋迦老子（釋迦牟尼佛）的碗發出鳴響，達磨（菩提達摩）西來帶來了屎臭氣。只有山前的水牛，身上放出毫光，照亮天地。 開示大眾說：『法』不是這樣也不是那樣，黑暗離去光明到來。『道』不是這樣也不是那樣，雷霆奔涌暴雨傾盆。直接達到千條江河競相注入，萬道山谷爭相奔流。山頭白色的浪花滔天，平地上人和魚共同生活。不要問稻子的幼苗是否增長，如今頭上都是茫茫一片。雖然水到渠成，但奈何過猶不及。幸好雲收雨散，風浪平息，太陽高照，萬家同慶。』那麼『大功不宰』（真正的功績是不顯露的）這句話，該怎麼說呢？鄉野老翁不知道堯舜的功德，只是咚咚地敲鼓祭祀江神。 開示大眾說：『寶劍拿來就要用，哪裡有遲疑？眉毛挑起就要走，更沒有迴旋。』在一切處彰顯古今，在一切處截斷束縛。不觸犯鋒芒，也不是顧影自憐。獨自超越于萬物之外，暫且放在一邊。萬機（一切思慮）喪盡時如何？八月秋天哪裡熱？ 開示大眾說：『聞聲悟道，未免是水進入了耳朵里；見色明心，也好像是眼裡撒了沙子。』直接達到纖毫都沒有障礙，空性和有相等同空性一樣平等。下邊斷絕了自身，上面沒有攀緣仰仗。孤零零地遠離世俗的塵埃，高聳地脫離分別。這仍然是那邊的事。那麼這邊的事，又該怎麼做呢？不要迷戀寒潭中虛幻的樹影，且看六月里雪花飛舞。 開示大眾說：『動則顯現影子，覺則產生冰。』不動不覺，和土木沒有區別。衲僧（出家人）家，到了這裡，必須要有轉身的一條路，才能有所得。如果能夠轉變，就能分三成六，唱九作十，把須彌山（Mount Sumeru）納入芥子之中，把大千世界（the universe）拋到方外。如果不能轉變，守護著山鬼的洞穴，免不了成為精靈。 開示大眾說：『通達了人空法空（人無我，法無我），還不能稱為祖佛（歷代祖師和佛）的家風。』體悟了全用全照（全體起用，全體照了），也不是衲僧（出家人）所追求的精妙。必須打破……
【English Translation】 English version: 'Mouth' says 'yes,' but sometimes it's also wrong. Coarse words and refined words all return to the first principle (ultimate truth). Shakyamuni Buddha's bowl makes a sound, and Bodhidharma's arrival from the West brings the stench of excrement. Only the water buffalo in front of the mountain emits light from its body, illuminating heaven and earth. Instructing the assembly, he said: 'The Dharma' is neither this nor that; darkness departs and light arrives. 'The Tao' is neither this nor that; thunder roars and rain pours. Directly reaching the point where a thousand rivers compete to flow in, and ten thousand valleys vie to rush forth. White waves on the mountain top are towering, and humans and fish live together on the plain. Do not ask whether the rice seedlings are growing; now the head is full of vastness. Although water flows and a channel is formed, it is still too much. Fortunately, the clouds disperse and the rain stops, the waves subside, and the sun shines brightly, and all families celebrate together.' Then, how should we speak of the phrase 'Great merit is not governed' (true merit is not revealed)? The old man in the countryside does not know the merits of Yao and Shun, but only beats the drum to worship the river god. Instructing the assembly, he said: 'When the precious sword is drawn, it should be used immediately; where is there hesitation? When the eyebrows are raised, one should go immediately; there is no turning back.' Manifesting the ancient and the present in all places, cutting off the bonds in all places. Without touching the sharp edge, nor being self-admiring. Standing alone beyond all things, let it be for now. What happens when all thoughts are exhausted? Where is it hot in the autumn of August? Instructing the assembly, he said: 'To awaken to the Tao through hearing sounds is inevitably like water entering the ears; to clarify the mind through seeing forms is like scattering sand in the eyes.' Directly reaching the point where there is no obstruction in the slightest, and emptiness and existence are equally empty and equal. Cutting off oneself below, and having no reliance above. Being solitary and far from worldly dust, and toweringly detached from distinctions. This is still the matter over there. Then, what about the matter over here? Do not be infatuated with the illusory tree in the cold pool, but look at the snowflakes flying in June. Instructing the assembly, he said: 'Movement manifests shadows, and awareness produces ice.' Without movement or awareness, there is no difference from earth and wood. Monks, when you arrive here, you must have a path to turn around, in order to gain something. If you can transform, you can divide three into six, sing nine as ten, contain Mount Sumeru in a mustard seed, and throw the universe beyond the square. If you cannot transform, guarding the cave of the mountain ghost, you will inevitably become a spirit. Instructing the assembly, he said: 'Understanding the emptiness of self and the emptiness of Dharma (no self, no Dharma) is not yet worthy of the family style of the ancestral Buddhas (successive patriarchs and Buddhas).' Comprehending the whole use and the whole illumination is also not the essence pursued by monks. One must break through...
牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。
示眾云。涅槃無異路。方便有多門。拈起拄杖云。看看。山僧拄杖子。一口吸盡西江水。東海鯉魚𨁝跳。上三十三天。帝釋忿怒。把須彌山。一摑粉碎。堅牢地神。合掌讚歎云。諦觀法王法。法王法如是。以拄杖。擊繩床。
示眾云。德山入門便棒。平地生堆。監濟入門便喝。無風起浪。俱胝只豎一指。未免顢頇。雪峰輥出三毬。小兒戲劇。到這裡。總用不著。爭如六月三伏。甘雨普滋。水足東皋。禾青南畝。農夫鼓腹。樵者高歌。古佛家風。儼然如在。於斯會得。共樂昇平。脫或未然。只知事逐眼前過。不覺老從頭上來。
聯燈會要卷第十六 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十七
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十六世
成都府昭覺克勤禪師法嗣下
臨安府徑山宗杲禪師(凡二十九)
宣州奚氏子。初謁寶峰準禪師。于道染指。次謁圓悟勤禪師。因上堂。聞舉僧問雲門。如何是諸佛出身處。門云。東山水上行。勤云。有問天寧。如何是諸佛出身處。只向他道。薰風自南來。殿角生微涼。師于言下。忽然前後際斷。雖然動相
【現代漢語翻譯】 牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。 現代漢語譯本：緊守關隘，認識那向上的一竅。什麼是向上的一竅？春天的寒冷帶著料峭之意，足以凍死年輕人。 示眾云。涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）無異路。方便有多門。拈起拄杖云。看看。山僧拄杖子。一口吸盡西江水。東海鯉魚𨁝跳。上三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）。帝釋（Indra，佛教中的一位神祇）忿怒。把須彌山（Mount Sumeru，佛教宇宙觀中的世界中心）一摑粉碎。堅牢地神（Prithvi，佛教中的地神）合掌讚歎云。諦觀法王法。法王法如是。以拄杖。擊繩床。 現代漢語譯本：向大眾開示說：『通往涅槃沒有不同的道路，但方便之門卻有很多。』拿起手中的拄杖說：『看看，老僧的這根拄杖，一口就能吸乾西江之水，東海的鯉魚歡快跳躍，直上三十三天。帝釋天憤怒了，一巴掌將須彌山打得粉碎。堅牢地神合掌讚歎道：『仔細觀察法王的教法，法王的教法就是這樣。』說完，用拄杖敲擊繩床。 示眾云。德山（一位禪師）入門便棒。平地生堆。臨濟（一位禪師）入門便喝。無風起浪。俱胝（一位禪師）只豎一指。未免顢頇。雪峰（一位禪師）輥出三毬。小兒戲劇。到這裡。總用不著。爭如六月三伏。甘雨普滋。水足東皋。禾青南畝。農夫鼓腹。樵者高歌。古佛家風。儼然如在。於斯會得。共樂昇平。脫或未然。只知事逐眼前過。不覺老從頭上來。 現代漢語譯本：向大眾開示說：『德山禪師入門就用棒打，好似平地上堆起土堆；臨濟禪師入門就大喝一聲，好似無風也能掀起波浪。俱胝禪師只是豎起一根手指，未免顯得含糊不清；雪峰禪師拋出三個圓球，如同小孩子玩耍一般。到了這裡，這些都用不著。怎比得上六月的三伏天，甘甜的雨水普遍滋潤大地，東邊的田野水源充足，南邊的田地禾苗青翠，農夫們吃飽喝足，樵夫們高聲歌唱，古佛的家風，儼然就在眼前。如果能夠領會到這些，就能共同享受太平盛世的快樂。如果不能領會，就只會覺得事情一件件從眼前過去，不知不覺衰老已經從頭頂開始了。』 聯燈會要卷第十六 現代漢語譯本：《聯燈會要》卷第十六 卍新續藏第 79 冊 No. 1557 聯燈會要 現代漢語譯本：《卍新續藏》第79冊 No. 1557 《聯燈會要》 聯燈會要卷第十七 現代漢語譯本：《聯燈會要》卷第十七 住泉州崇福禪寺嗣祖比丘 悟明 集 現代漢語譯本：居住在泉州崇福禪寺的繼承祖師衣缽的比丘 悟明 輯 南嶽下第十六世 現代漢語譯本：南嶽一脈的第十六世 成都府昭覺克勤禪師法嗣下 現代漢語譯本：成都府昭覺克勤禪師的法嗣門下 臨安府徑山宗杲禪師(凡二十九) 現代漢語譯本：臨安府徑山宗杲禪師（共二十九位） 宣州奚氏子。初謁寶峰準禪師。于道染指。次謁圓悟勤禪師。因上堂。聞舉僧問雲門。如何是諸佛出身處。門云。東山水上行。勤云。有問天寧。如何是諸佛出身處。只向他道。薰風自南來。殿角生微涼。師于言下。忽然前後際斷。雖然動相 現代漢語譯本：宣州奚氏之子，起初拜訪寶峰準禪師，略微領悟了佛道。後來拜訪圓悟勤禪師，在一次上堂說法時，聽到禪師引用僧人問雲門禪師的話：『如何是諸佛出身處？』雲門禪師回答說：『東山水上行。』圓悟勤禪師又說：『如果有人問天寧禪師，如何是諸佛出身處？』就直接告訴他：『薰風自南來，殿角生微涼。』這位禪師在聽到這些話的當下，忽然感覺前後際斷，雖然還有動相。 English version: Hold the fortress firmly. Recognize the upward pivot. What is the upward pivot? The spring cold is piercing, freezing the young. English version: Addressing the assembly, he said: 'Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) has no different paths. Expedient means have many doors.' Picking up his staff, he said: 'Look, this old monk's staff can swallow the entire West River in one gulp. The carp in the East Sea leap and jump, ascending to the Trayastrimsa Heaven (Trayastrimsa, a heaven in Buddhist cosmology). Indra (Indra, a deity in Buddhism) is furious, smashing Mount Sumeru (Mount Sumeru, the center of the world in Buddhist cosmology) to pieces with one slap. The steadfast earth deity (Prithvi, the earth goddess in Buddhism) puts his palms together and praises, saying: 'Carefully observe the Dharma King's Dharma. The Dharma King's Dharma is like this.' With his staff, he strikes the rope bed. English version: Addressing the assembly, he said: 'Deshan (a Zen master) strikes with a stick upon entering, creating a mound on flat ground. Linji (a Zen master) shouts upon entering, stirring up waves without wind. Jizhi (a Zen master) merely raises one finger, inevitably appearing vague. Xuefeng (a Zen master) rolls out three balls, like children playing. Here, all of these are useless. How can they compare to the sweet rain that universally nourishes the earth in the scorching heat of the sixth month? The eastern fields have ample water, and the southern fields have green seedlings. The farmers are full and content, and the woodcutters sing loudly. The ancient Buddha's family style is vividly present. If you can understand this, you can share the joy of a peaceful and prosperous world. If not, you will only know that things pass before your eyes, and you will not realize that old age is creeping upon you.' English version: Anthology of the Lamp, Volume 16 English version: Newly Continued Tripitaka, Volume 79, No. 1557, Anthology of the Lamp English version: Anthology of the Lamp, Volume 17 English version: Compiled by Wuming, a Bhikkhu (Buddhist monk) of Chongfu Zen Monastery in Quanzhou, who inherited the ancestral lineage English version: Sixteenth Generation under Nanyue English version: Under the Dharma Lineage of Zen Master Keqin of Zhaojue Monastery in Chengdu Prefecture English version: Zen Master Zonggao of Jingshan Monastery in Lin'an Prefecture (Total of 29) English version: A man from the Xi family in Xuanzhou. He first visited Zen Master Zhun of Baofeng Monastery and gained a slight understanding of the Way. Later, he visited Zen Master Yuanwu Qin. During a Dharma talk, he heard the Zen master quote a monk's question to Zen Master Yunmen: 'What is the birthplace of all Buddhas?' Zen Master Yunmen replied: 'Walking on the water of Dongshan.' Zen Master Yuanwu Qin added: 'If someone asks Zen Master Tianning, 'What is the birthplace of all Buddhas?' just tell him: 'The gentle breeze comes from the south, and a slight coolness arises at the corner of the hall.' Upon hearing these words, the Zen master suddenly felt a break between the past and the future, although there was still movement.
【English Translation】 Hold the fortress firmly. Recognize the upward pivot. What is the upward pivot? The spring cold is piercing, freezing the young. Addressing the assembly, he said: 'Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) has no different paths. Expedient means have many doors.' Picking up his staff, he said: 'Look, this old monk's staff can swallow the entire West River in one gulp. The carp in the East Sea leap and jump, ascending to the Trayastrimsa Heaven (Trayastrimsa, a heaven in Buddhist cosmology). Indra (Indra, a deity in Buddhism) is furious, smashing Mount Sumeru (Mount Sumeru, the center of the world in Buddhist cosmology) to pieces with one slap. The steadfast earth deity (Prithvi, the earth goddess in Buddhism) puts his palms together and praises, saying: 'Carefully observe the Dharma King's Dharma. The Dharma King's Dharma is like this.' With his staff, he strikes the rope bed. Addressing the assembly, he said: 'Deshan (a Zen master) strikes with a stick upon entering, creating a mound on flat ground. Linji (a Zen master) shouts upon entering, stirring up waves without wind. Jizhi (a Zen master) merely raises one finger, inevitably appearing vague. Xuefeng (a Zen master) rolls out three balls, like children playing. Here, all of these are useless. How can they compare to the sweet rain that universally nourishes the earth in the scorching heat of the sixth month? The eastern fields have ample water, and the southern fields have green seedlings. The farmers are full and content, and the woodcutters sing loudly. The ancient Buddha's family style is vividly present. If you can understand this, you can share the joy of a peaceful and prosperous world. If not, you will only know that things pass before your eyes, and you will not realize that old age is creeping upon you.' Anthology of the Lamp, Volume 16 Newly Continued Tripitaka, Volume 79, No. 1557, Anthology of the Lamp Anthology of the Lamp, Volume 17 Compiled by Wuming, a Bhikkhu (Buddhist monk) of Chongfu Zen Monastery in Quanzhou, who inherited the ancestral lineage Sixteenth Generation under Nanyue Under the Dharma Lineage of Zen Master Keqin of Zhaojue Monastery in Chengdu Prefecture Zen Master Zonggao of Jingshan Monastery in Lin'an Prefecture (Total of 29) A man from the Xi family in Xuanzhou. He first visited Zen Master Zhun of Baofeng Monastery and gained a slight understanding of the Way. Later, he visited Zen Master Yuanwu Qin. During a Dharma talk, he heard the Zen master quote a monk's question to Zen Master Yunmen: 'What is the birthplace of all Buddhas?' Zen Master Yunmen replied: 'Walking on the water of Dongshan.' Zen Master Yuanwu Qin added: 'If someone asks Zen Master Tianning, 'What is the birthplace of all Buddhas?' just tell him: 'The gentle breeze comes from the south, and a slight coolness arises at the corner of the hall.' Upon hearing these words, the Zen master suddenly felt a break between the past and the future, although there was still movement.
不生。卻坐在凈裸裸處。勤曰。也不易你得到這田地。不惜。死了不能得活。不疑言句。是為大病。不見道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。須信有這個道理。每室中。詰以有句無句。如藤倚樹之語。師才開口。勤便云。不是不是。經半年。奈何不下。遂請益勤云。聞和尚。當年曾問五祖此話。未審五祖道甚麼。勤笑而不答。師云。和尚須當衆問。今說又何妨。勤云。我問。有句無句。如藤倚樹。意旨如何。祖云。描也描不成。𦘕也𦘕不就。我問。樹倒藤枯時如何。祖云。相隨來也。師當下釋然曰。我會也。勤遂舉數因緣。詰之。師酬對。如太平時。得路便行。了無凝滯。
勤每對人。賞之曰。杲非一生兩生。為善知識來。自是名動叢林。
勤著正宗記。委師極重。
紹興初。入閩庵居。得其法者。不可一二數。諸方屢舉。俱卻之。
后應張丞相魏公浚。徑山之命。
開堂日。僧問。人天普集。選佛場開。祖令當行。如何舉唱。師云。鈍鳥逆風飛。云遍界且無尋覓處。介明一點座中圓。師云。人間無水不朝東。
復有僧競出。師約住云。假使大地。盡末為塵。一一塵有一口。一一口。具無礙廣長舌相。一一舌相。出無量差別音聲。一一音聲。發無量差別言詞。一一
【現代漢語翻譯】 現代漢語譯本： 不生不滅的真性，卻安坐在清凈無染之處。大慧宗杲（Dahui Zonggao）禪師讚歎道：『真不容易啊，你才能達到這種境界。』不要吝惜生命，死了就不能復活。如果對言語文字產生懷疑，這就是最大的毛病。沒聽過嗎？『懸崖撒手，才能自肯承擔；絕後再蘇，欺騙不了任何人。』必須相信這個道理。黃龍慧勤（Huanglong Huiquin）禪師經常在室內，用『有句無句，如藤倚樹』這類話來詰問大慧宗杲禪師。大慧宗杲禪師剛一開口，黃龍慧勤禪師就說：『不是，不是。』這樣過了半年，大慧宗杲禪師仍然無法領悟，於是請教黃龍慧勤禪師說：『聽說和尚您當年曾用這話問過五祖法演（Wuzu Fayan），不知五祖法演怎麼回答的？』黃龍慧勤禪師笑著不回答。大慧宗杲禪師說：『和尚您應該當眾說出來，現在說又有什麼妨礙呢？』黃龍慧勤禪師說：『我問：『有句無句，如藤倚樹，意旨如何？』五祖法演說：『描也描不成，畫也畫不就。』我問：『樹倒藤枯時如何？』五祖法演說：『相隨來也。』大慧宗杲禪師當下釋然開悟，說：『我明白了。』黃龍慧勤禪師於是舉出許多因緣，詰問大慧宗杲禪師。大慧宗杲禪師的回答，就像太平盛世一樣，得路便走，沒有絲毫的凝滯。 黃龍慧勤禪師經常對人稱讚大慧宗杲禪師說：『大慧宗杲禪師不是一生兩生，而是爲了成為善知識而來。』從此，大慧宗杲禪師的名聲震動了整個叢林。 黃龍慧勤禪師撰寫《正宗記》時，對大慧宗杲禪師非常器重。 紹興初年，大慧宗杲禪師隱居在福建的庵寺中，得到他佛法真傳的人，數都數不過來。各地寺院多次推舉他，都被他拒絕了。 後來，大慧宗杲禪師應張丞相魏公浚的邀請，主持徑山寺。 開堂說法那天，有僧人問道：『人天大眾普遍聚集，選佛的道場已經開啟，祖師的法令和規矩應當實行，請問如何舉唱？』大慧宗杲禪師說：『笨鳥逆風飛。』又說：『云遍滿虛空，卻無處可以尋覓，介然分明的這一點，就在座中圓滿顯現。』大慧宗杲禪師說：『人間沒有水不朝東流。』 又有僧人爭先恐後地出來提問，大慧宗杲禪師制止他們說：『假使將大地全部磨成微塵，每一粒微塵都有一張嘴，每一張嘴都具有無礙的廣長舌相，每一條舌相都發出無量差別的音聲，每一種音聲都發出無量差別的言詞，每一句』
【English Translation】 English version: The unborn, yet sits in the pure and naked place. Qin (Huanglong Huiquin) said: 'It is not easy for you to reach this state. Do not be stingy with your life, for you cannot come back to life after death. Doubting words and phrases is a great sickness. Haven't you heard? 'Let go at the edge of a cliff, and you will naturally accept the responsibility; revive after death, and you cannot deceive anyone.' You must believe in this principle. Huiquin (Huanglong Huiquin) often questioned Gao (Dahui Zonggao) in the room with phrases like 'With phrase, without phrase, like a vine relying on a tree.' As soon as Gao (Dahui Zonggao) opened his mouth, Qin (Huanglong Huiquin) would say, 'No, no.' After half a year, Gao (Dahui Zonggao) could not understand, so he asked Qin (Huanglong Huiquin) for advice, saying, 'I heard that you once asked the Fifth Patriarch Fayan (Wuzu Fayan) this question. I wonder what the Fifth Patriarch Fayan (Wuzu Fayan) said?' Qin (Huanglong Huiquin) smiled and did not answer. Gao (Dahui Zonggao) said, 'You should say it in public. What harm is there in saying it now?' Qin (Huanglong Huiquin) said, 'I asked: 'With phrase, without phrase, like a vine relying on a tree, what is the meaning?' The Patriarch (Wuzu Fayan) said, 'It cannot be depicted, it cannot be painted.' I asked, 'What happens when the tree falls and the vine withers?' The Patriarch (Wuzu Fayan) said, 'They come together.' Gao (Dahui Zonggao) immediately understood and said, 'I understand.' Qin (Huanglong Huiquin) then cited several causes and conditions to question Gao (Dahui Zonggao). Gao (Dahui Zonggao)'s answers were like in a time of peace, where one travels as soon as the road is clear, without any hesitation. Qin (Huanglong Huiquin) often praised Gao (Dahui Zonggao) to others, saying, 'Gao (Dahui Zonggao) is not here for just one or two lifetimes, but to be a good teacher.' From then on, Gao (Dahui Zonggao)'s name shook the entire monastery. When Qin (Huanglong Huiquin) wrote the 'Record of the Orthodox Lineage,' he placed great importance on Gao (Dahui Zonggao). In the early years of Shaoxing, Gao (Dahui Zonggao) lived in seclusion in a temple in Fujian. The number of people who received his true Dharma was countless. Various monasteries repeatedly recommended him, but he declined them all. Later, Gao (Dahui Zonggao) accepted the invitation of Prime Minister Zhang, Duke Wei Jun, to preside over Jingshan Temple. On the day of the opening ceremony, a monk asked, 'Humans and gods have gathered universally, and the field for selecting Buddhas has been opened. The ancestral decree should be carried out. How should it be proclaimed?' Gao (Dahui Zonggao) said, 'A clumsy bird flies against the wind.' He also said, 'Clouds fill the entire realm, yet there is nowhere to find them. The clearly distinct point is perfectly manifested in the assembly.' Gao (Dahui Zonggao) said, 'There is no water in the human world that does not flow eastward.' Then, monks rushed out to ask questions. Gao (Dahui Zonggao) stopped them and said, 'Suppose the entire earth were ground into dust, and each particle of dust had a mouth, and each mouth had an unobstructed, broad, and long tongue, and each tongue emitted countless different sounds, and each sound emitted countless different words, and each'
言詞。有無量差別妙義。如上塵數衲僧。各各具如是口。如是舌。如是音聲。如是言詞。如是妙義。同時致百千問難。問問各別。不消長老咳嗽一聲。一時答了。乘時于其中間。作無量無邊。廣大佛事。一一佛事。周遍法界。所謂一毛現神變。一切佛同說。經于無量劫。不得其邊際。便恁么去。鬧熱門庭即得。正眼觀來。正是業識忙忙。無本可據。祖師門下。一點也用不著。況復勾章棘句。展弄詞鋒。非唯埋沒從上宗乘。亦乃笑破衲僧鼻孔。所以道。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。看他先聖。恁么告報。如國家兵器。豈得已而用之。本分事上。亦無這個訊息。山僧今日。如斯舉唱。大似無夢說夢。好肉剜瘡。檢點將來。合吃拄杖。只今莫有下得毒手者么。若有。堪報不報之恩。共助無為之化。如無。倒行此令去也。驀拈拄杖云。橫按鏌鎁全正令。太平寰宇斬癡頑。卓拄杖。喝一喝。
示眾云。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌山王痛不徹。
示眾云。顛倒想生生死續。顛倒想滅生死絕。生死絕處涅槃空。涅槃空處眼中屑。涅槃既空。喚甚麼。作眼中屑。白雲乍可來青嶂。明月難
【現代漢語翻譯】 現代漢語譯本：言語辭藻中蘊含著無量差別微妙的義理。就像上面塵土數量一樣多的僧人，每個人都具備這樣的口才、這樣的舌頭、這樣的音聲、這樣的言辭、這樣的妙義，同時提出成百上千個問題，每個問題都各不相同。無需長老咳嗽一聲，就能一時全部回答完畢。並且趁著這個時機，在其中間，做無量無邊的廣大佛事，每一件佛事都周遍整個法界。這就是所謂『一毛孔中顯現神通變化，一切佛共同宣說，經過無量劫的時間，也無法窮盡其邊際』。如果只是這樣去做，寺院裡人多熱鬧是可以的，但以正眼來看，這正是業識的忙碌，沒有根本可以依據。祖師門下，這一點也用不著，更何況是咬文嚼字，賣弄口才。這不僅埋沒了從上以來的宗乘，也會被僧人笑掉大牙。所以說，『毫釐的繫念，是三塗的業因；稍微產生情念，就會被束縛萬劫』。聖人的名號和凡夫的稱謂，都不過是虛幻的聲音；殊勝的相貌和低劣的形體，都是虛幻的色相。你如果想要追求它，難道不會被它所累嗎？等到你厭惡它的時候，又會成為一個大的禍患。看看過去的聖賢，是這樣告誡我們的。如同國家的兵器，豈能隨意使用？在本分事上，也沒有這個訊息。老衲今天，這樣舉揚，很像無夢說夢，好肉上剜瘡。仔細檢查起來，應該吃拄杖。現在有沒有下得了毒手的人嗎？如果有，堪以報答不報之恩，共同輔助無為的教化。如果沒有，就倒行此令了。』隨即拿起拄杖說：『橫按鏌鎁劍，全憑正令，太平寰宇，斬斷癡頑。』卓拄杖，喝一聲。
開示大眾說：『水底的泥牛嚼著生鐵，憍梵缽提（Gavaṃpati，比丘名，因過去世的惡業而有嚼舌的習氣）咬著舌頭，海神憤怒地拿起珊瑚鞭，須彌山王（Sumeru，佛教宇宙觀中的山名）也痛得不徹底。』
開示大眾說：『顛倒的妄想產生，生死就相續不斷；顛倒的妄想滅除，生死就斷絕。生死斷絕之處，涅槃也是空；涅槃空寂之處，不過是眼中的塵屑。涅槃既然是空，還叫什麼眼中的塵屑呢？白雲或許可以來到青色的山峰，明月難以...
【English Translation】 English version: Words and phrases contain limitless and subtle meanings. Like the countless monks as numerous as dust particles mentioned above, each possesses such eloquence, such a tongue, such a voice, such words, and such subtle meanings. Simultaneously, they raise hundreds and thousands of questions, each distinct from the others. Without the elder even clearing his throat, all questions are answered at once. Seizing the opportunity, in the midst of it all, boundless and vast Buddha-works are performed, each pervading the entire Dharma realm. This is what is meant by 'A single pore manifests miraculous transformations, all Buddhas jointly proclaim, and after immeasurable eons, its boundaries cannot be exhausted.' If one merely does this, the monastery may be bustling and lively, but from the perspective of the true eye, it is merely the busyness of karmic consciousness, with no fundamental basis to rely upon. In the lineage of the Patriarchs, this is of no use whatsoever, let alone engaging in pedantry and displaying verbal prowess. This not only buries the teachings passed down from above but also invites laughter from the monks. Therefore, it is said, 'Attachment to even a hair's breadth is the cause of suffering in the three lower realms; the slightest arising of emotion binds one for countless eons.' The names of saints and the titles of ordinary beings are all illusory sounds; superior appearances and inferior forms are all illusory colors. If you seek them, will you not be burdened by them? And when you厭惡them, they become a great affliction. Look at the ancient sages, how they warned us. Like the weapons of a nation, how can they be used carelessly? In one's fundamental affairs, there is no such news. This old monk today, raising this matter in this way, is much like speaking of dreams without having dreamt, or carving a wound on healthy flesh. Upon careful examination, it deserves a beating with a staff. Is there anyone here now who can strike a ruthless blow? If so, they are worthy of repaying the kindness of non-repayment and jointly assisting in the transformation of non-action. If not, then I shall reverse this order.' He then picked up his staff and said, 'Holding the Mo Ye sword horizontally, relying entirely on the correct command, in the peaceful universe, cut off ignorance and stubbornness.' He struck the staff and shouted.
He addressed the assembly, saying, 'The mud ox at the bottom of the water chews on raw iron, Gavaṃpati (Gavaṃpati, a Bhikkhu, who had a habit of chewing his tongue due to bad karma in the past) bites his tongue, the sea god angrily wields the coral whip, and even Sumeru (Sumeru, the name of a mountain in the Buddhist cosmology) does not feel the pain thoroughly.'
He addressed the assembly, saying, 'Inverted thoughts arise, and 生死continues; inverted thoughts cease, and 生死is cut off. Where 生死is cut off, Nirvana is also empty; where Nirvana is empty, it is but dust in the eye. Since Nirvana is empty, what is called dust in the eye? White clouds may come to the green peaks, but the bright moon is difficult to...
教下碧天。
示眾云。心生法滅。性起情忘。這裡悟去。捏怪有甚麼難。舉起拂子云。看看。觀音彌勒。普賢文殊。盡向徑山拂子頭上。聚頭打葛藤去。若也放開。從教口勞舌沸。若也把住。不消一擊。以拂子。擊繩床。
示眾云。摩竭提國。猶在半途。少室峰前。全無巴鼻。談玄說妙。好肉剜瘡。舉古明今。拋沙撒土。爭似飢餐渴飲。閑坐困眠。從教四序推移。都不干預我事。雖然如是。也須實到這個田地。始得。只如實到這個田地底。如何親近。喝一喝云。炙瘡瘢上。更著艾炷去也。
示眾云。我宗無語句。實無一法與人。早是通身浸在屎窖里了也。那堪踏步向前。如之若何。問向上向下。三玄三要。銀碗里盛雪。北斗里藏身。意旨如何。豈不是屎窖邊。更掘屎窖。雖然如是。若於屎窖中。知些氣臭。方知三世諸佛。歷代祖師。天下老和尚。古往今來。一切善知識。盡在屎窖里。轉大法輪。其或未然。切忌向屎窖里作活計。
示眾。問答罷。乃云。問得亦好。不問更親。何故。聲前一路。千聖不傳。學者勞形。如猿捉影。可中有個英靈漢。恁么不恁么。聊聞舉著。剔起便行。猶在葛藤窠里。直得內無所證。外無所修。似地擎山。如石含玉。亦未是衲僧放身命處。敢問大眾。作么生是衲僧
【現代漢語翻譯】 現代漢語譯本：
教下碧天。
開示大眾說：『心生則法滅，性起則情忘。』如果在這裡領悟，捏怪又有什麼難的？舉起拂塵說：『看看，觀音（Avalokiteśvara，菩薩名）、彌勒（Maitreya，未來佛）、普賢（Samantabhadra，菩薩名）、文殊（Manjushri，菩薩名），都向徑山拂塵頭上，聚在一起打葛藤（糾纏不清）。』如果放開，任憑你們口乾舌燥；如果抓住，不消一擊。用拂塵擊打繩床。
開示大眾說：『摩竭提國（Magadha，古印度王國），還在半途；少室峰前，全無著落。』談玄說妙，好比在好肉上剜瘡；舉古明今，如同拋沙撒土。怎比得上飢餓時吃飯，口渴時喝水，閒來無事就睡覺？任憑四季更替，都與我無關。雖然如此，也必須真正到達這個田地才行。那麼，如何親近這真正到達的田地呢？』喝一聲說：『在燒灼的瘡疤上，再放艾草燃燒！』
開示大眾說：『我宗沒有語句，實在沒有一法可以給人。』早就全身浸在屎窖里了！哪裡還堪踏步向前？如之奈何？問向上向下，三玄三要，銀碗里盛雪，北斗里藏身，意旨如何？豈不是在屎窖邊，更掘屎窖？雖然如此，若在屎窖中，知些氣臭，方知三世諸佛，歷代祖師，天下老和尚，古往今來，一切善知識，都在屎窖里，轉大法輪。如果不是這樣，切忌在屎窖里作活計。
開示大眾。問答完畢，於是說：『問得也好，不問更親。』為什麼？聲前一路，千聖不傳。學者勞形，如猿捉影。可中有個英靈漢，這樣不這樣？稍微聽到提起，立刻行動。還在葛藤窠里。直到內無所證，外無所修，似大地擎山，如石頭含玉，也還不是衲僧（修行僧人）放身命處。敢問大眾，怎麼才是衲僧放身命處？ English version:
Beneath the blue sky of teachings.
He addressed the assembly, saying: 'When the mind arises, the Dharma ceases; when the nature awakens, emotions are forgotten.' If you awaken here, what difficulty is there in fabricating strangeness? Raising the whisk, he said: 'Look, Avalokiteśvara (Guanyin, Bodhisattva), Maitreya (the future Buddha), Samantabhadra (Bodhisattva), Manjushri (Bodhisattva), all gather at the head of Mount Jing's whisk, engaging in tangled arguments.' If you let go, let your mouths and tongues run dry; if you hold on, a single strike is enough.' He struck the rope bed with the whisk.
He addressed the assembly, saying: 'The kingdom of Magadha (an ancient Indian kingdom) is still halfway there; before Mount Shaoshi, there is no foothold at all.' Discussing the mysterious and expounding the wonderful is like carving a wound on good flesh; citing the ancient and clarifying the present is like scattering sand and throwing dirt. How can it compare to eating when hungry, drinking when thirsty, and sleeping when tired? Let the four seasons pass, it has nothing to do with me. Although it is so, you must truly arrive at this state.' Then, how do you approach this truly arrived state?' He shouted: 'Adding moxa sticks to a cauterized scar!'
He addressed the assembly, saying: 'My school has no words, truly there is not a single Dharma to give to others.' Already the whole body is immersed in a cesspool! How can one step forward? What to do? Asking about up and down, the three mysteries and three essentials, holding snow in a silver bowl, hiding oneself in the Big Dipper, what is the meaning? Isn't it digging another cesspool beside the cesspool? Although it is so, if in the cesspool, you know some of the stench, then you know that the Buddhas of the three worlds, the ancestral teachers of all ages, the old monks of the world, past and present, all the good teachers, are all in the cesspool, turning the great Dharma wheel. If it is not so, be careful not to make a living in the cesspool.'
Addressing the assembly. After the questions and answers, he said: 'It is good to ask, but it is even closer not to ask.' Why? The path before sound, the thousand sages do not transmit. Scholars labor in vain, like monkeys grasping at shadows. But there is a heroic man among you, is it like this or not like this? Hearing it mentioned slightly, he acts immediately. Still in the tangled thicket. Until there is no inner realization, no outer cultivation, like the earth supporting the mountain, like a stone containing jade, it is still not the place where a monk (a Buddhist practitioner) releases his life. I dare to ask the assembly, what is the place where a monk releases his life?
【English Translation】 Beneath the blue sky of teachings. He addressed the assembly, saying: 'When the mind arises, the Dharma ceases; when the nature awakens, emotions are forgotten.' If you awaken here, what difficulty is there in fabricating strangeness? Raising the whisk, he said: 'Look, Avalokiteśvara (Guanyin, Bodhisattva), Maitreya (the future Buddha), Samantabhadra (Bodhisattva), Manjushri (Bodhisattva), all gather at the head of Mount Jing's whisk, engaging in tangled arguments.' If you let go, let your mouths and tongues run dry; if you hold on, a single strike is enough.' He struck the rope bed with the whisk. He addressed the assembly, saying: 'The kingdom of Magadha (an ancient Indian kingdom) is still halfway there; before Mount Shaoshi, there is no foothold at all.' Discussing the mysterious and expounding the wonderful is like carving a wound on good flesh; citing the ancient and clarifying the present is like scattering sand and throwing dirt. How can it compare to eating when hungry, drinking when thirsty, and sleeping when tired? Let the four seasons pass, it has nothing to do with me. Although it is so, you must truly arrive at this state.' Then, how do you approach this truly arrived state?' He shouted: 'Adding moxa sticks to a cauterized scar!' He addressed the assembly, saying: 'My school has no words, truly there is not a single Dharma to give to others.' Already the whole body is immersed in a cesspool! How can one step forward? What to do? Asking about up and down, the three mysteries and three essentials, holding snow in a silver bowl, hiding oneself in the Big Dipper, what is the meaning? Isn't it digging another cesspool beside the cesspool? Although it is so, if in the cesspool, you know some of the stench, then you know that the Buddhas of the three worlds, the ancestral teachers of all ages, the old monks of the world, past and present, all the good teachers, are all in the cesspool, turning the great Dharma wheel. If it is not so, be careful not to make a living in the cesspool.' Addressing the assembly. After the questions and answers, he said: 'It is good to ask, but it is even closer not to ask.' Why? The path before sound, the thousand sages do not transmit. Scholars labor in vain, like monkeys grasping at shadows. But there is a heroic man among you, is it like this or not like this? Hearing it mentioned slightly, he acts immediately. Still in the tangled thicket. Until there is no inner realization, no outer cultivation, like the earth supporting the mountain, like a stone containing jade, it is still not the place where a monk (a Buddhist practitioner) releases his life. I dare to ask the assembly, what is the place where a monk releases his life?
放身命處。若也知得。塵塵唸唸。皆無空闕。折旋俯仰。盡在其中。正恁么時。畢竟是誰家風月。還委悉么。千聖不知何處去。倚天長劍逼人寒。
師垂語云。我這裡。無法與人。只是據款結案。恰如你將個琉璃瓶子來。護惜似個甚麼。我一見。便與你打破了。你又將個摩尼珠來。我又與你奪了。待你只恁么來。我又和你兩手截了。所以臨濟和尚道。逢佛殺佛。逢祖殺祖。逢羅漢殺羅漢。既稱善知識。為甚麼。卻要殺人去。且道是甚麼道理。
師垂語云。你若會去。過他方世界。又他方世界。更他方世界。乃至不可說不可說。微塵數香水海。華藏世界外。與汝這裡。不別。更盡未來際。不可說不可說劫外。亦與你這裡不別。
師舉南院問風穴。南方一棒。作么生商量。穴云。作奇特商量。穴卻問。和尚此間一棒。作么生商量。院橫按拄杖云。棒下無生忍。臨機不見師。
師云。風穴當時好大展坐具。禮他三拜。不然。與他掀倒繩床。乃回顧沖密雲。你道。風穴當時禮拜是。掀倒繩床是。密雲。草賊大敗。師云。你退這瞎漢。便打。
舉睦州凡見僧來。便云。見成公案。放你三十棒。云峰悅云。作賊人心虛。
師云。又添得一個。
道了。問沖密雲。你道。我恁么道。還有
【現代漢語翻譯】 現代漢語譯本：
要放下身命的地方。如果能夠真正明白，那麼每一個微塵、每一個念頭，都無有空缺遺漏。一舉一動，一俯一仰，都包含在其中。正在這個時候，這究竟是誰家的風花雪月？你們真正明白了嗎？千聖都不知道到哪裡去了，倚天的長劍逼得人感到寒冷。
師父開示說：『我這裡，沒有什麼法可以給人。只是按照事實來結案。就好比你拿一個琉璃瓶子來，愛護得像什麼似的。我一見到，就給你打破了。你又拿一個摩尼珠（mani-jewel，珍寶）來，我又給你奪走了。等你只是這樣來，我就和你兩手都砍斷了。』所以臨濟和尚（Linji，禪宗大師）說：『逢佛殺佛，逢祖殺祖，逢羅漢殺羅漢。』既然被稱為善知識，為什麼卻要殺人呢？且說這是什麼道理？
師父開示說：『你如果領會了，過了他方世界，又過了他方世界，再過了他方世界，乃至不可說不可說、微塵數香水海、華藏世界（Huazang World，佛教宇宙觀中的世界）之外，和你這裡，沒有分別。更盡未來際，不可說不可說劫之外，也和你這裡沒有分別。』
師父舉例說，南院（Nanyuan，地名）問風穴（Fengxue，人名）：『南方一棒，怎麼商量？』風穴說：『當作奇特來商量。』風穴反問：『和尚你這裡一棒，怎麼商量？』南院橫著拄杖說：『棒下無生忍，臨機不見師。』
師父說：『風穴當時應該大大地展開坐具，向他禮拜三拜。不然，就應該掀翻他的繩床。』於是回頭問沖密雲（Chongmiyun，人名）：『你說，風穴當時是禮拜好呢，還是掀翻繩床好呢？』沖密雲說：『草寇大敗。』師父說：『你退下，你這瞎漢。』便要打他。
舉例說，睦州（Muzhou，地名）凡是見到僧人來，便說：『現成公案，放你三十棒。』云峰悅（Yunfengyue，人名）說：『做賊人心虛。』
師父說：『又多了一個。』
說完，問沖密雲：『你說，我這樣說，還有……』 English version:
The place to relinquish life. If one truly understands, then every mote of dust, every thought, will be without emptiness or omission. Every movement, every bow and raise of the head, is contained within it. Right at this moment, whose scenery is this after all? Have you truly understood? The thousand sages do not know where they have gone; the sky-reaching sword chills people with its coldness.
The Master instructed: 'Here, I have no Dharma to give to anyone. I simply settle cases according to the facts. It's like you bringing a crystal bottle, cherishing it as if it were something precious. As soon as I see it, I break it for you. You then bring a mani-jewel (precious gem), and I snatch it away from you. When you come just like that, I cut off both your hands.' Therefore, Linji (Zen master) said: 'If you meet the Buddha, kill the Buddha; if you meet a patriarch, kill the patriarch; if you meet an arhat, kill the arhat.' Since one is called a good advisor, why then kill people? Tell me, what is the principle behind this?
The Master instructed: 'If you understand, passing through other worlds, and then other worlds, and then other worlds, even to the inexpressible, inexpressible, dust-mote number of fragrant water seas, outside the Huazang World (Buddhist cosmological world), it is no different from here. Furthermore, to the end of the future, beyond inexpressible, inexpressible eons, it is also no different from here.'
The Master cited the example of Nanyuan (place name) asking Fengxue (person's name): 'The south's one staff, how should it be discussed?' Fengxue said: 'Discuss it as something extraordinary.' Fengxue asked in return: 'Venerable monk, this place's one staff, how should it be discussed?' Nanyuan held his staff horizontally and said: 'Beneath the staff there is no forbearance of birth; at the moment of opportunity, the teacher is not seen.'
The Master said: 'Fengxue should have greatly spread out his sitting mat at that time and bowed to him three times. If not, he should have overturned his rope bed.' Then he turned to Chongmiyun (person's name) and asked: 'Tell me, was it better for Fengxue to bow at that time, or to overturn the rope bed?' Chongmiyun said: 'The bandit army is utterly defeated.' The Master said: 'Retreat, you blind man.' And then he struck him.
He cited the example of Muzhou (place name), who, whenever he saw a monk coming, would say: 'A ready-made case; give you thirty blows.' Yunfengyue (person's name) said: 'A thief's heart is timid.'
The Master said: 'Another one added.'
After saying this, he asked Chongmiyun: 'Tell me, my saying this, is there still...'
【English Translation】 The place to relinquish life. If one truly understands, then every mote of dust, every thought, will be without emptiness or omission. Every movement, every bow and raise of the head, is contained within it. Right at this moment, whose scenery is this after all? Have you truly understood? The thousand sages do not know where they have gone; the sky-reaching sword chills people with its coldness. The Master instructed: 'Here, I have no Dharma to give to anyone. I simply settle cases according to the facts. It's like you bringing a crystal bottle, cherishing it as if it were something precious. As soon as I see it, I break it for you. You then bring a mani-jewel (precious gem), and I snatch it away from you. When you come just like that, I cut off both your hands.' Therefore, Linji (Zen master) said: 'If you meet the Buddha, kill the Buddha; if you meet a patriarch, kill the patriarch; if you meet an arhat, kill the arhat.' Since one is called a good advisor, why then kill people? Tell me, what is the principle behind this? The Master instructed: 'If you understand, passing through other worlds, and then other worlds, and then other worlds, even to the inexpressible, inexpressible, dust-mote number of fragrant water seas, outside the Huazang World (Buddhist cosmological world), it is no different from here. Furthermore, to the end of the future, beyond inexpressible, inexpressible eons, it is also no different from here.' The Master cited the example of Nanyuan (place name) asking Fengxue (person's name): 'The south's one staff, how should it be discussed?' Fengxue said: 'Discuss it as something extraordinary.' Fengxue asked in return: 'Venerable monk, this place's one staff, how should it be discussed?' Nanyuan held his staff horizontally and said: 'Beneath the staff there is no forbearance of birth; at the moment of opportunity, the teacher is not seen.' The Master said: 'Fengxue should have greatly spread out his sitting mat at that time and bowed to him three times. If not, he should have overturned his rope bed.' Then he turned to Chongmiyun (person's name) and asked: 'Tell me, was it better for Fengxue to bow at that time, or to overturn the rope bed?' Chongmiyun said: 'The bandit army is utterly defeated.' The Master said: 'Retreat, you blind man.' And then he struck him. He cited the example of Muzhou (place name), who, whenever he saw a monk coming, would say: 'A ready-made case; give you thirty blows.' Yunfengyue (person's name) said: 'A thief's heart is timid.' The Master said: 'Another one added.' After saying this, he asked Chongmiyun: 'Tell me, my saying this, is there still...'
過也無。密雲。作賊人心虛。師云。三個也有。
師舉。僧問大龍。色身敗壞。如何是堅固法身。龍云。山花開似錦。澗水湛如藍。作么生會。僧云不會。師指拜席云。見么。云見。師云。又道不會。
復云。太近也。因甚麼不會。僧罔措。師云。只為分明極。翻令所得遲。
師室中問僧。巖頭才跨德山門。便問。是凡是聖。山便喝。頭便作禮。意作么生。僧云。好個訊息。師云。那裡是好處。僧便喝。師云。你這一喝。未有主在。出去。
師問僧。不是心。不是佛。不是物。你作么生。僧云。領。師云。領你屋裡七代先靈。僧便喝。師云。適來領。如今喝。幹他不是心不是佛不是物。甚麼事。僧無語。師便打。
師問僧。路逢達道人。不將語默對。時如何。僧珍重便行。師呵呵大笑。
次一僧來。師云。我適來問這僧。路逢達道人。不將語默對。時如何。他珍重便行。你道。他會不會。僧擬問訊。師便打出。
師問僧。不與萬法為侶者。是甚麼人。云無面目漢。師云。適來有個師僧。如此道。打出去也。僧擬議。師便打。
師問僧。馬大師道。自從胡亂后三十年。不曾少鹽醬。意作么生。云隨家豐儉。師云。好個隨家豐儉。只是你不會。僧擬議。師便喝出。
【現代漢語翻譯】 現代漢語譯本 『過也無。』（過去了也沒有什麼。）密雲。（指禪宗公案中的密雲悟禪師。）作賊人心虛。（做了賊的人心裡總是虛的。）師云。（密雲悟禪師說。）三個也有。（即使有三個，也一樣。）
師舉。（密雲悟禪師舉例。）僧問大龍。（有僧人問大龍禪師。）『色身敗壞，如何是堅固法身？』（肉體終會敗壞，什麼是永恒不變的法身？）龍云。（大龍禪師說。）『山花開似錦，澗水湛如藍。』（山花盛開如錦繡，澗水清澈如碧藍。）作么生會？（你如何理解？）僧云不會。（僧人說不理解。）師指拜席云。（密雲悟禪師指著拜墊說。）見么？（看見了嗎？）云見。（僧人說看見了。）師云。（密雲悟禪師說。）又道不會。（又說不理解。）
復云。（密雲悟禪師又說。）太近也。（太明顯了。）因甚麼不會？（為什麼不理解？）僧罔措。（僧人不知所措。）師云。（密雲悟禪師說。）只為分明極，翻令所得遲。（正因為太過明白，反而導致領悟遲緩。）
師室中問僧。（密雲悟禪師在禪房裡問僧人。）巖頭才跨德山門，便問。（巖頭禪師剛踏入德山禪師的門，便問。）『是凡是聖？』（是凡人還是聖人？）山便喝。（德山禪師便喝斥。）頭便作禮。（巖頭禪師便行禮。）意作么生？（這是什麼意思？）僧云。（僧人說。）好個訊息。（真是個好訊息。）師云。（密雲悟禪師說。）那裡是好處？（好在哪裡？）僧便喝。（僧人便喝斥。）師云。（密雲悟禪師說。）你這一喝，未有主在。（你這一喝，還沒有真正領悟。）出去。（出去。）
師問僧。（密雲悟禪師問僧人。）不是心，不是佛，不是物，你作么生？（既不是心，也不是佛，也不是物，你如何理解？）僧云。（僧人說。）領。（領會了。）師云。（密雲悟禪師說。）領你屋裡七代先靈。（領會了你家七代祖先。）僧便喝。（僧人便喝斥。）師云。（密雲悟禪師說。）適來領，如今喝，幹他不是心不是佛不是物，甚麼事？（剛才說領會了，現在又喝斥，與那『不是心不是佛不是物』有什麼關係？）僧無語。（僧人無言以對。）師便打。（密雲悟禪師便打了他。）
師問僧。（密雲悟禪師問僧人。）路逢達道人，不將語默對，時如何？（路上遇到得道之人，不用言語或沉默來應對，那該如何？）僧珍重便行。（僧人恭敬地行了個禮便走了。）師呵呵大笑。（密雲悟禪師哈哈大笑。）
次一僧來。（接著又來了一個僧人。）師云。（密雲悟禪師說。）我適來問這僧，路逢達道人，不將語默對，時如何？（我剛才問那個僧人，路上遇到得道之人，不用言語或沉默來應對，那該如何？）他珍重便行。（他恭敬地行了個禮便走了。）你道，他會不會？（你說，他領會了嗎？）僧擬問訊。（僧人想要行禮。）師便打出。（密雲悟禪師便打了他出去。）
師問僧。（密雲悟禪師問僧人。）不與萬法為侶者，是甚麼人？（不與世間萬物為伴侶的人，是什麼人？）云無面目漢。（僧人說，是沒有面目的人。）師云。（密雲悟禪師說。）適來有個師僧，如此道，打出去也。（剛才有個僧人，也這麼說，已經被我打出去了。）僧擬議。（僧人猶豫不決。）師便打。（密雲悟禪師便打了他。）
師問僧。（密雲悟禪師問僧人。）馬大師道。（馬祖道一禪師說。）自從胡亂后三十年，不曾少鹽醬。（自從胡亂說法三十年來，不曾缺少鹽和醬。）意作么生？（是什麼意思？）云隨家豐儉。（僧人說，是隨著各家的貧富而定。）師云。（密雲悟禪師說。）好個隨家豐儉，只是你不會。（說得好一個隨家豐儉，只是你不理解。）僧擬議。（僧人猶豫不決。）師便喝出。（密雲悟禪師便喝斥他出去。）
【English Translation】 English version 'Guo Ye Wu.' (It's gone, and there's nothing left.) Miyun. (Referring to Chan Master Miyun Wuzhen in a Zen koan.) 'A thief has a guilty conscience.' (A thief always has a guilty conscience.) The Master said. (Chan Master Miyun Wuzhen said.) 'Even three are the same.' (Even if there are three, it's still the same.)
The Master cited. (Chan Master Miyun Wuzhen cited an example.) A monk asked Da Long. (A monk asked Chan Master Da Long.) 'The physical body decays; what is the indestructible Dharmakaya?' (The physical body will eventually decay; what is the eternal Dharmakaya?) Long said. (Chan Master Da Long said.) 'Mountain flowers bloom like brocade, and the stream water is as clear as blue.' (Mountain flowers bloom like brocade, and the stream water is as clear as blue.) How do you understand this? The monk said he didn't understand. The Master pointed to the prayer mat and said. (Chan Master Miyun Wuzhen pointed to the prayer mat and said.) 'Do you see it?' The monk said he saw it. The Master said. (Chan Master Miyun Wuzhen said.) 'You say you don't understand again.' (You say you don't understand again.)
Again, he said. (Chan Master Miyun Wuzhen said again.) 'It's too close.' (It's too obvious.) Why don't you understand? The monk was at a loss. The Master said. (Chan Master Miyun Wuzhen said.) 'Precisely because it is extremely clear, understanding is delayed.' (Precisely because it is extremely clear, understanding is delayed.)
The Master asked the monk in the room. (Chan Master Miyun Wuzhen asked the monk in the room.) 'As soon as Yantou stepped into Deshan's gate, he asked.' (As soon as Chan Master Yantou stepped into Chan Master Deshan's gate, he asked.) 'Is it ordinary or holy?' (Is it ordinary or holy?) Shan immediately shouted. (Deshan immediately shouted.) Tou immediately bowed. (Yantou immediately bowed.) What does this mean? The monk said. (The monk said.) 'What good news.' (What good news.) The Master said. (Chan Master Miyun Wuzhen said.) 'Where is the goodness?' (Where is the goodness?) The monk immediately shouted. (The monk immediately shouted.) The Master said. (Chan Master Miyun Wuzhen said.) 'Your shout has no master.' (Your shout has no real understanding.) Get out. (Get out.)
The Master asked the monk. (Chan Master Miyun Wuzhen asked the monk.) 'It is not mind, it is not Buddha, it is not a thing; what do you make of it?' (It is neither mind, nor Buddha, nor a thing; how do you understand it?) The monk said. (The monk said.) 'Understood.' (Understood.) The Master said. (Chan Master Miyun Wuzhen said.) 'Understood your seven generations of ancestors.' (Understood your seven generations of ancestors.) The monk immediately shouted. (The monk immediately shouted.) The Master said. (Chan Master Miyun Wuzhen said.) 'Just now you understood, now you shout; what does it have to do with not mind, not Buddha, not a thing?' (Just now you said you understood, now you shout; what does it have to do with 'not mind, not Buddha, not a thing'?) The monk was speechless. (The monk was speechless.) The Master then struck him. (Chan Master Miyun Wuzhen then struck him.)
The Master asked the monk. (Chan Master Miyun Wuzhen asked the monk.) 'Meeting a Daoist on the road, not responding with speech or silence; what then?' (Meeting a Daoist on the road, not responding with speech or silence; what then?) The monk respectfully bowed and left. (The monk respectfully bowed and left.) The Master laughed loudly. (Chan Master Miyun Wuzhen laughed loudly.)
Then another monk came. (Then another monk came.) The Master said. (Chan Master Miyun Wuzhen said.) 'I just asked that monk, meeting a Daoist on the road, not responding with speech or silence; what then?' (I just asked that monk, meeting a Daoist on the road, not responding with speech or silence; what then?) He respectfully bowed and left. (He respectfully bowed and left.) What do you say, did he understand? (What do you say, did he understand?) The monk intended to inquire. (The monk intended to inquire.) The Master immediately struck him out. (Chan Master Miyun Wuzhen immediately struck him out.)
The Master asked the monk. (Chan Master Miyun Wuzhen asked the monk.) 'He who does not associate with the myriad dharmas, what kind of person is he?' (He who does not associate with the myriad dharmas, what kind of person is he?) The monk said, 'A faceless man.' (The monk said, 'A faceless man.') The Master said. (Chan Master Miyun Wuzhen said.) 'Just now there was a monk who said this, and I struck him out.' (Just now there was a monk who said this, and I struck him out.) The monk hesitated. (The monk hesitated.) The Master then struck him. (Chan Master Miyun Wuzhen then struck him.)
The Master asked the monk. (Chan Master Miyun Wuzhen asked the monk.) 'Master Ma said.' (Chan Master Mazu Daoyi said.) 'Since speaking wildly for thirty years, I have never lacked salt and soy sauce.' (Since speaking wildly for thirty years, I have never lacked salt and soy sauce.) What does this mean? The monk said, 'Depending on the wealth of each family.' (The monk said, 'Depending on the wealth of each family.') The Master said. (Chan Master Miyun Wuzhen said.) 'A good 'depending on the wealth of each family,' but you don't understand.' (A good 'depending on the wealth of each family,' but you don't understand.) The monk hesitated. (The monk hesitated.) The Master then shouted him out. (Chan Master Miyun Wuzhen then shouted him out.)
師問僧。香嚴上樹話。你作么生。僧云。好對春風唱鷓鴣。師云。虎頭上座道。樹上即不問。未上樹。請和尚道。又作么生。僧云。適來向和尚道了也。師云。好對春風唱鷓鴣。是樹上語。樹下語。僧無對。師便打。
師問僧。道不用修。但莫污染。如何是不污染底道。僧云。某甲不敢道。師云。汝為甚麼。不敢道。僧云。恐污染。師叫行者。將糞箕掃帚來。僧忙然。師便打出。
師見僧才入門。便云。不是不是。出去。僧便出。師云。沒量大人。被語脈轉卻。
又一僧入門。師亦云。不是不是。出去。僧卻近前。師云。向你道不是。更來覓個甚麼。便打出。
復有一僧入門。云適來二僧。不會和尚意。師低頭。噓一聲。僧罔措。師打云。卻是你。會老僧意。
師問僧。一切智智清凈。無二無二分。無別無斷故。你作么生會。云一切智智清凈。無二無二分。無別無斷故。某甲只恁么會。師高聲云。抱取貓兒來。僧無語。師便喝出。
師問僧。我前日。有一問。在你處。你先前日。答我了也。只今因甚麼瞌睡。僧云。如是如是。師云。道甚麼。僧云。不是不是。師連打兩棒云。一棒打你如是。一棒打你不是。
師見僧才入門。便云。你不會。出去。僧便出。
又
【現代漢語翻譯】 現代漢語譯本：
師父問僧人：『香嚴上樹』（指香嚴智閑禪師上樹說法的故事）的話，你作何理解？僧人說：『正好對著春風唱鷓鴣。』師父說：『虎頭和尚說，樹上的情況暫且不問，未上樹時，請和尚說說看。』又該如何作答？僧人說：『剛才我已經對和尚說過了。』師父說：『正好對著春風唱鷓鴣，是樹上的話，還是樹下的話？』僧人無言以對。師父就打了他。 師父問僧人：『道不用修，但莫污染。』（禪宗認為，道本來清凈，無需刻意修行，只需不被污染即可）什麼是『不污染』的道？僧人說：『我不敢說。』師父說：『你為什麼不敢說？』僧人說：『恐怕會污染。』師父叫侍者：『拿糞箕掃帚來！』僧人茫然不知所措。師父就打了他出去。 師父看見僧人剛入門，就說：『不是，不是，出去！』僧人就出去了。師父說：『真是個沒見識的傢伙，被話語的表面意思給迷惑了。』 又一個僧人入門，師父也說：『不是，不是，出去！』僧人卻走上前。師父說：『跟你說了不是，還來找什麼？』就打了他出去。 又有一個僧人入門，說：『剛才那兩個僧人，不明白和尚您的意思。』師父低下頭，嘆了一口氣。僧人不知所措。師父打他說：『偏偏是你，會老僧的意思！』 師父問僧人：『一切智智清凈，無二無二分，無別無斷故。』（一切智慧的智慧是清凈的，沒有二，沒有二分，沒有差別，沒有斷絕的緣故）你如何理解？僧人說：『一切智智清凈，無二無二分，無別無斷故，我就是這樣理解的。』師父高聲說：『把貓抱來！』僧人無話可說。師父就喝斥他出去。 師父問僧人：『我前幾天，有一個問題，在你那裡。你先前幾天，已經回答我了。如今為什麼打瞌睡？』僧人說：『如是，如是。』（表示贊同）師父說：『說什麼？』僧人說：『不是，不是。』師父連打兩棒說：『一棒打你「如是」，一棒打你「不是」。』 師父看見僧人剛入門，就說：『你不會，出去！』僧人就出去了。 又
【English Translation】 English version:
The master asked a monk: 'The story of Xiangyan ascending the tree' (referring to the story of Zen Master Xiangyan Zhixian preaching on a tree), how do you understand it? The monk said: 'It's good to sing to the partridge facing the spring breeze.' The master said: 'Monk Hutou said, the situation on the tree will not be asked for the time being, before ascending the tree, please let the monk speak.' How should one answer again? The monk said: 'I have already told the monk just now.' The master said: 'Singing to the partridge facing the spring breeze, is it a word from on the tree, or a word from under the tree?' The monk was speechless. The master then hit him. The master asked a monk: 'The Dao does not need cultivation, but do not pollute it.' (Zen Buddhism believes that the Dao is originally pure, there is no need for deliberate cultivation, just do not be polluted) What is the 'unpolluted' Dao? The monk said: 'I dare not say.' The master said: 'Why don't you dare to say?' The monk said: 'I am afraid of polluting it.' The master called the attendant: 'Bring the dustpan and broom!' The monk was at a loss. The master then hit him out. The master saw a monk just entering the door and said: 'No, no, go out!' The monk went out. The master said: 'What an ignorant fellow, deceived by the superficial meaning of the words.' Another monk entered the door, and the master also said: 'No, no, go out!' The monk stepped forward instead. The master said: 'I told you no, what are you looking for?' Then he hit him out. Another monk entered the door and said: 'The two monks just now did not understand your meaning, Master.' The master lowered his head and sighed. The monk was at a loss. The master hit him and said: 'It is you who understand the meaning of the old monk!' The master asked a monk: 'All-knowing wisdom is pure, without two, without two parts, without difference, without severance.' (The wisdom of all wisdom is pure, without two, without two parts, without difference, without the reason for severance) How do you understand it? The monk said: 'All-knowing wisdom is pure, without two, without two parts, without difference, without severance, that's how I understand it.' The master said loudly: 'Bring the cat!' The monk was speechless. The master then scolded him out. The master asked a monk: 'I had a question for you a few days ago. You answered me a few days ago. Why are you dozing off now?' The monk said: 'Thus, thus.' (expressing agreement) The master said: 'What are you saying?' The monk said: 'No, no.' The master hit him twice and said: 'One stick hits you 'thus', one stick hits you 'no'.' The master saw a monk just entering the door and said: 'You don't understand, go out!' The monk went out. Also
一僧來。師亦云。你不會。出去。僧亦出。
復有一僧來。師云。適來兩個上座。一人解收不解放。一人解放不解收。你還辨得出么。云一狀領過。師云。領過後如何。僧拍手一下。便出去。師云。三十年後。悟去在。
師見僧入門。便云。釋迦老子來也。僧近前。師云。元來不是。便打。
次一僧來。師亦云。釋迦老子來也。僧問訊便行。師云。恰似真個。
師問僧。香嚴上樹話。你作么生。僧撒手便行。師云。你擬那裡去那。僧無語。師便打。
師問侍者。許多人入室。幾人道得著。幾人道不著。者云。某甲只管看。師展手云。我手何似佛手。者云。天寒。且請和尚通袖。便行。師打一棒云。且道。是賞你。是罰你。
僧請益。不知某甲死。向甚麼處去。師云。你即今是生耶死耶。僧云。生也不道。死也不道。師云。你做得漸源奴。僧擬議。師便打出。
又一僧來。師云。適來這僧。納一場敗闕。你還知么。僧云知。師亦打出。
僧請益。夾山境話。聲未絕。師便喝。僧忙然。師云。你問甚麼。僧擬舉。師連打喝出。
僧請益。某甲參禪不得。病在甚麼處。師云。病在這裡。云某甲為甚麼。參不得。師云。開眼尿床漢。我打你去。
明州阿育王山
端裕禪師(凡六)
紹興府。錢氏子也。示眾云。一法若有。重重鐵壁銀山。萬法若無。處處沉空滯寂。己眼若正。見刺亦除。一法不墮緣塵。萬法本無掛礙。山是山水是水。俗是俗僧是僧。不異不同。直饒恁么。猶是閉門造車。未是出門合轍。更須知有頂王一著。作么生明。今古團欒無縫罅。大力那羅擘不開。
示眾云。行時絕行跡。說時無說縱。行說若到。則垛生招箭。行說未明。則神鋒劃斷。就使說無滲漏。行不迷方。猶滯殼漏在。若是大鵬金翅。奮迅百千由旬。十影神駒。馳驟四方八極。不取次㗖啄。不隨處埋身。且總不依倚。還有履踐分也無。剎剎塵塵是要津。
示眾。舉南泉道。老僧十八上。便解作活計。趙州道。我十八上。便解破家散宅。還會么。作活計底。始解破家散宅。破家散宅底。始解作活計。假使黃金為城。白銀為壁。禪悅為食。解義為漿。本色衲子。不肯回顧。何也。豈不見道。明眼漢沒窠臼。縱饒萬里空寥寥。正好一槌俱摵碎。且道。不落進修一句。作么生道。良久云。樗蒲若識本面采。儘教骰子滿盤紅。擊拂子一下。
示眾云。未恁么時。一句子。超釋迦越彌勒。及乎明破。不直半分文。何也。只為見慣。若裁方就圓。如虎頭帶角。龍背插翼。為瑞為祥。若平
【現代漢語翻譯】 現代漢語譯本：
端裕禪師(共六則)
紹興府人，姓錢。禪師開示大眾說：『如果說存在一個法，那就如同重重鐵壁銀山一樣難以逾越；如果說萬法皆空，那又會處處陷入沉寂。如果你的眼光是正確的，即使看到荊棘也能將其去除。一個法也不要落入塵緣，萬法本來就沒有掛礙。山是山，水是水，俗人是俗人，僧人是僧人，沒有差異也沒有不同。即使這樣，也還是閉門造車，沒有真正出門合轍。更要知道頂王的一著。如何明白？自古至今渾然一體沒有縫隙，大力那羅也無法劈開。』(那羅：梵語，意為大力士。) 禪師開示大眾說：『行走時沒有行走的痕跡，說話時沒有說話的軌跡。如果執著於行走和說話，那就是自找麻煩。如果對行走和說話還不明白，那就是神鋒劃斷。即使說話沒有漏洞，行走不迷失方向，仍然滯留在外殼之中。如果是大鵬金翅鳥，奮迅飛翔百千由旬；如果是十影神駒，馳騁四面八方。不隨便啄食，不隨處埋身。而且總是不依不靠。還有踐行的份嗎？每個剎那、每個微塵都是要津。』(由旬：古印度長度單位。) 禪師開示大眾。引用南泉禪師的話說：『老僧十八歲時，便懂得如何生活。』趙州禪師說：『我十八歲時，便懂得如何敗家。』你們會了嗎？懂得如何生活的人，才懂得如何敗家；懂得如何敗家的人，才懂得如何生活。假如用黃金做城墻，用白銀做壁壘，用禪悅做食物，用講解經義做飲料，本色的衲子也不會回頭看一眼。為什麼呢？難道沒聽說過嗎？明眼人沒有固定的模式，即使萬里空曠寂寥，也正好一錘子全部打碎。那麼，不落入進修一句，該怎麼說呢？』良久之後說：『樗蒲如果認識本來的面目，就能讓骰子全部變成紅色。』說完，擊打拂塵一下。(樗蒲：古代一種遊戲。) 禪師開示大眾說：『未到那個地步時，一句話，超越釋迦牟尼佛和彌勒佛。等到明白了，卻不值半分錢。為什麼呢？只因爲見慣了。如果裁剪方圓，就像虎頭帶角，龍背插翼，成為吉祥的象徵。如果平...
【English Translation】 English version:
Duan Yu Chan Master (Six in total)
A native of Shaoxing Prefecture, surnamed Qian. He addressed the assembly, saying: 'If there is one dharma, it is like layers upon layers of iron walls and silver mountains. If all dharmas are non-existent, then everywhere is sunk in emptiness and stillness. If your eye is correct, even seeing thorns can remove them. Do not let a single dharma fall into the dust of conditions; all dharmas are originally without hindrance. Mountains are mountains, water is water, the laity are the laity, monks are monks, neither different nor the same. Even so, it is still like building a cart behind closed doors, not yet fitting the tracks when going out. You must also know the one move of the Crown King. How to understand it? From ancient times to the present, it is a seamless whole, which even the mighty Narayana cannot split open.' (Narayana: Sanskrit for 'mighty man'). He addressed the assembly, saying: 'When walking, leave no trace of walking; when speaking, have no trace of speaking. If you cling to walking and speaking, you are inviting arrows. If you do not understand walking and speaking, then a divine blade cuts through. Even if speaking has no leaks and walking does not lose direction, you are still stuck in the husk. If it is a Garuda, soaring swiftly for hundreds of thousands of yojanas; if it is a divine steed with ten shadows, galloping in all directions. It does not peck carelessly, nor bury itself anywhere. Moreover, it does not rely on anything at all. Is there still a share of practice? Every kshana, every mote of dust is a vital pass.' (Yojana: An ancient Indian unit of distance.) He addressed the assembly, citing Nanquan's words: 'This old monk, at the age of eighteen, already knew how to make a living.' Zhaozhou said: 'I, at the age of eighteen, already knew how to ruin the family and scatter the estate.' Do you understand? Those who know how to make a living are the ones who know how to ruin the family and scatter the estate; those who know how to ruin the family and scatter the estate are the ones who know how to make a living. Suppose gold were the city walls, silver the ramparts, dhyana-joy the food, and explanation of the sutras the drink, a true monk would not even look back. Why? Have you not heard it said? A clear-eyed person has no fixed pattern; even if it is ten thousand miles of empty desolation, it is good to smash it all to pieces with one blow. Then, how to speak without falling into the phrase of progressive cultivation?' After a long pause, he said: 'If one recognizes the original face of the dice game, one can make all the dice red.' Then, he struck the whisk once. (Dice game: An ancient game.) He addressed the assembly, saying: 'Before reaching that state, a single phrase surpasses Shakyamuni Buddha and Maitreya Buddha. Once understood, it is not worth half a cent. Why? Simply because it is too familiar. If you cut and shape the square into a circle, it is like a tiger's head with horns, a dragon's back with wings, becoming an auspicious sign. If it is flat...
榻榻地。睡來閤眼。飯來開口。且道裁方就圓即是。平榻榻即是。還辨得出么。直饒辨得。也是碗脫丘。
示眾云。盡大地是沙門眼。盡大地是自己光。為甚麼。東弗于逮打鼓。西瞿耶尼不聞。南贍部州點燈。北郁單越黑暗。直饒向個里。道得十全。猶是光影活計。以拂子摵云。百雜碎。作么生是出身一路。若果不見隨路摘楊花。
示眾云。一錘便成。不是性懆漢。一躍千里。不是汗血駒。鋒铓不露。無孔鐵錘。八面玲瓏。多虛少實。直須肘后懸夜明符。頂門具金剛眼。徹頭徹尾。生殺交馳。任他魔佛現前。便好利刀截卻。且道。據個甚麼。便如此。要知么。玉霸輕提海岳昏。
平江府虎丘隆禪師(凡四)
示眾云。豁開戶牖。萬里不掛片云。杲日騰空。四顧清風滿座。湖光浩渺。野色澄明。萬象森羅。全彰海印。直得頭頭妙用。物物真機。心境一如。纖塵不立。正恁么時。萬機休罷。千聖不攜。坐斷毗盧頂。不稟釋迦文。婢視聲聞。奴呼菩薩。德山臨濟。直得目瞪口呿。有棒有喝。一點也用不得。且道。忽遇其中人來時。如何話會。傾蓋相逢元故舊。何妨來吃趙州茶。
示眾云。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠。非耳目之所到。不離見聞覺知。雖
然如是。也須是踏著他向上關棙子。始得。所以道。羅籠不肯住。呼喚不回頭。佛祖不安排。至今無處所。如是則不勞斂念。樓閣門開。寸步不移。百城俱到。驀拈拄杖。劃一劃云。路逢死蛇莫打殺。無底籃子盛將歸。
示眾云。光非照境。境亦非存。光境俱忘。復是何物。百草頭上罷卻干戈。則且置。忽若嘉州大像。倒騎陜府鐵牛。把須彌山。一摑百雜碎。新羅國里走馬。南贍部洲說禪。又作么生。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎錘子。三個猢猻夜簸錢。
示眾云。凡有展托。盡落今時。不展不託。墮坑落塹。直饒風吹不入。水灑不著。撿點將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。拈拄杖。劃一劃云。劃斷古人多年葛藤。點頭石。不覺撫掌大笑。且道。笑個甚麼。腦後見腮。莫與往來。
臺州護國景元禪師(凡五)
溫州樂清張氏子。師謁圓悟于蔣山。因二僧閱死心錄。有云。既迷時。須得個悟。既悟。須識悟中迷。迷悟雙忘。卻從無言處。建立一切法。師心非之。拂袖而起。行數步。忽然冥契。走告圓悟。悟印其所解。
后辭悟。悟問。向去有人。問你。作么生。師撫傍僧背云。和尚問。你何不祇對
【現代漢語翻譯】 現代漢語譯本：
正是這樣。但也必須是踏著向上突破的關捩子（關鍵）才能成功。所以說，『羅網籠子留不住，呼喚不回頭，佛祖也無法安排，至今沒有歸宿。』如果這樣，就不需要收斂心念，樓閣的大門自然敞開，不移動一步，就能到達各個城市。』隨即拿起拄杖，劃了一下，說：『路遇死蛇不要打死，用無底的籃子盛著帶回去。』
開示大眾說：『光不是用來照亮外境的，外境也不是真實存在的。如果光和境都忘記了，那又是什麼呢？』在百草頭上停止爭鬥，姑且放在一邊。忽然嘉州大佛，倒騎著陜府的鐵牛，把須彌山（佛教中的聖山）一把抓成粉碎，在新羅國（古代朝鮮國家）里跑馬，在南贍部洲（四大部洲之一，人類居住地）談論禪法，又該如何呢？五臺山上云蒸飯，佛殿階前狗尿天，剎竿頭上煎錘子，三個猢猻夜裡簸錢。
開示大眾說：『凡是有所展現和依託的，都落在當下。不展現不依託，就會掉進坑裡。』即使風吹不進，水潑不濕，仔細檢查起來，也無法自救。豈不見古人說：『就像寒潭中的月影，靜夜裡的鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散。』但這仍然是生死輪迴的事情。拿起拄杖，劃了一下，說：『劃斷古人多年的葛藤（糾纏不清的事務）。』點頭石，不知不覺撫掌大笑。且說，笑的是什麼？腦後見腮（形容人不可靠），不要與他交往。
臺州護國景元禪師（共五則）
溫州樂清張氏之子。禪師在蔣山拜見圓悟禪師。當時有兩個僧人閱讀《死心錄》，其中有句話說：『既然迷惑時，就必須得到開悟；既然開悟，就必須認識開悟中的迷惑；迷惑和開悟都忘記了，就從無言之處，建立一切法。』禪師心裡不以為然，拂袖而起。走了幾步，忽然心領神會，跑去告訴圓悟禪師。圓悟禪師印證了他的理解。
後來辭別圓悟禪師。圓悟禪師問：『你將來如果有人問你，你該怎麼回答？』禪師撫摸著旁邊僧人的背說：『和尚問你，你為什麼不回答？』 English version:
'So it is.' But one must also step on the upward-breaking 'guanli'zi' (key point) to succeed. Therefore, it is said, 'Nets and cages cannot hold him, calls do not make him turn back, even Buddhas and ancestors cannot arrange him, and to this day he has no fixed abode.' If this is so, then there is no need to collect your thoughts; the doors of the pavilion will open naturally, and without moving a step, you can reach all cities.' He then picked up his staff, drew a line, and said, 'Do not kill a dead snake on the road; put it in a bottomless basket and take it home.'
Instructing the assembly, he said, 'The light is not for illuminating the environment, nor does the environment truly exist. If both light and environment are forgotten, then what is it?' To cease fighting on the heads of the hundred grasses, let us put that aside for now. Suddenly, the Great Buddha of Jiazhou, riding backwards on the iron ox of Shanfu, grabs Mount Sumeru (the sacred mountain in Buddhism) and smashes it into a hundred pieces, runs horses in Silla (an ancient Korean kingdom), and discusses Chan in Jambudvipa (one of the four continents, where humans live). What is this like? Steaming rice in the clouds on Mount Wutai, a dog urinating towards the sky in front of the Buddha hall, frying hammers on top of the flagpole, and three monkeys tossing coins at night.'
Instructing the assembly, he said, 'All that is displayed and relied upon falls into the present moment. Not displaying and not relying upon leads to falling into a pit.' Even if the wind cannot blow it in and the water cannot wet it, upon careful examination, it cannot save itself. Have you not heard it said, 'It is like the moon's reflection in a cold pool, the sound of a bell in a quiet night, which does not diminish with striking and does not dissipate with waves.' But this is still a matter of the shore of birth and death. Picking up his staff, he drew a line and said, 'Cutting off the ancient people's years of entanglement (unclear affairs).' Nodding Stone, unconsciously clapped and laughed loudly. And what is he laughing at? 'If you see the cheeks behind the ears (describing an unreliable person), do not associate with him.'
Chan Master Jingyuan of Huguo Temple in Taizhou (five stories in total)
The son of the Zhang family of Yueqing, Wenzhou. The master visited Zen Master Yuanwu at Jiangshan. At that time, two monks were reading 'Record of Dead Heart,' which said, 'Since one is deluded, one must attain enlightenment; since one is enlightened, one must recognize the delusion within enlightenment; if both delusion and enlightenment are forgotten, then from the place of no words, establish all dharmas.' The master disapproved in his heart, flicked his sleeves, and stood up. After walking a few steps, he suddenly understood, and ran to tell Zen Master Yuanwu. Zen Master Yuanwu confirmed his understanding.
Later, he bid farewell to Zen Master Yuanwu. Zen Master Yuanwu asked, 'If someone asks you in the future, how will you answer?' The master stroked the back of the monk next to him and said, 'The abbot is asking you, why don't you answer?'
【English Translation】 "So it is." But one must also step on the upward-breaking 'guanli'zi' (key point) to succeed. Therefore, it is said, 'Nets and cages cannot hold him, calls do not make him turn back, even Buddhas and ancestors cannot arrange him, and to this day he has no fixed abode.' If this is so, then there is no need to collect your thoughts; the doors of the pavilion will open naturally, and without moving a step, you can reach all cities.' He then picked up his staff, drew a line, and said, 'Do not kill a dead snake on the road; put it in a bottomless basket and take it home.' Instructing the assembly, he said, 'The light is not for illuminating the environment, nor does the environment truly exist. If both light and environment are forgotten, then what is it?' To cease fighting on the heads of the hundred grasses, let us put that aside for now. Suddenly, the Great Buddha of Jiazhou, riding backwards on the iron ox of Shanfu, grabs Mount Sumeru (the sacred mountain in Buddhism) and smashes it into a hundred pieces, runs horses in Silla (an ancient Korean kingdom), and discusses Chan in Jambudvipa (one of the four continents, where humans live). What is this like? Steaming rice in the clouds on Mount Wutai, a dog urinating towards the sky in front of the Buddha hall, frying hammers on top of the flagpole, and three monkeys tossing coins at night.' Instructing the assembly, he said, 'All that is displayed and relied upon falls into the present moment. Not displaying and not relying upon leads to falling into a pit.' Even if the wind cannot blow it in and the water cannot wet it, upon careful examination, it cannot save itself. Have you not heard it said, 'It is like the moon's reflection in a cold pool, the sound of a bell in a quiet night, which does not diminish with striking and does not dissipate with waves.' But this is still a matter of the shore of birth and death. Picking up his staff, he drew a line and said, 'Cutting off the ancient people's years of entanglement (unclear affairs).' Nodding Stone, unconsciously clapped and laughed loudly. And what is he laughing at? 'If you see the cheeks behind the ears (describing an unreliable person), do not associate with him.' The son of the Zhang family of Yueqing, Wenzhou. The master visited Zen Master Yuanwu at Jiangshan. At that time, two monks were reading 'Record of Dead Heart,' which said, 'Since one is deluded, one must attain enlightenment; since one is enlightened, one must recognize the delusion within enlightenment; if both delusion and enlightenment are forgotten, then from the place of no words, establish all dharmas.' The master disapproved in his heart, flicked his sleeves, and stood up. After walking a few steps, he suddenly understood, and ran to tell Zen Master Yuanwu. Zen Master Yuanwu confirmed his understanding. Later, he bid farewell to Zen Master Yuanwu. Zen Master Yuanwu asked, 'If someone asks you in the future, how will you answer?' The master stroked the back of the monk next to him and said, 'The abbot is asking you, why don't you answer?'
。悟大笑。
后開法處州南明。終於本山。
示眾云。釋迦不會道。達磨不會禪。列祖無機關。衲僧沒巴鼻。是則是。作么生承當。若向這裡承當得去。佛法世法。打成一片。十二時中。不移易一絲毫。其或未然。莫守寒巖異草青。坐著白雲宗不妙。
示眾。舉拂子云。大眾。還見么。擊碎銀山鐵壁。掀翻虎穴魔宮。截斷佛祖機關。拂盡諸方路布。直得德山卻步。臨濟吞聲。天下衲僧。不敢喘氣。縱饒睦州親自入門。頂[寧*頂]也還一劄。且道。連雲節角。在甚麼處。還知么。若到諸方。切忌錯舉。
示眾云。野犴鳴。獅子吼。開得眼。張得口。動南星。蹉北斗。大眾。還知落處么。金剛階下蹲。神龜火里走。
僧問。如何是臨濟宗。師云。殺人活人不眨眼。云如何是雲門宗。師云。頂門三眼曜乾坤。云如何是溈仰宗。師云。推不向前。約不向后。云如何是法眼宗。師云。箭鋒相敵不相饒。云如何是曹洞宗。師云。手執夜明符。幾個知天曉。
建康蔣山佛鑒慧勤禪師法嗣
韶州南華知炳禪師(凡八)
蜀人也。久隨佛鑒。盡得其奧妙。初住舒之天平。終於本山。
上堂云。釋迦不曾出世。亦無一法示人。達磨不在少林。二祖何嘗得髓。以至諸方老宿。天下
【現代漢語翻譯】 現代漢語譯本：悟禪師大笑。
之後在處州南明開法，最終圓寂于本山。
示眾時說：『釋迦（釋迦牟尼佛，佛教創始人）不會說「道」，達磨（菩提達摩，禪宗初祖）不會說「禪」。列代祖師沒有機關，衲僧（出家人）沒有把柄。是，固然是這樣，如何承當呢？若能在這裡承當得去，佛法與世法，打成一片，十二時中，不改變一絲一毫。如果還不能這樣，就不要固守寒巖，欣賞奇異的草木，只是靜坐白雲之中，宗風就不妙了。』
示眾。舉起拂塵說：『大眾，還看見嗎？擊碎銀山鐵壁，掀翻虎穴魔宮，截斷佛祖的機關，拂盡各處的路布。使得德山（德山宣鑒禪師）卻步，臨濟（臨濟義玄禪師）吞聲，天下的衲僧，不敢喘氣。縱然睦州（睦州道蹤禪師）親自入門，頭頂也還要挨一棒。那麼，連雲節角，在什麼地方呢？還知道嗎？如果到各處去，切記不要錯舉。』
示眾說：『野犴鳴叫，獅子怒吼，睜開眼，張開嘴。動搖南星，錯亂北斗。大眾，還知道落腳之處嗎？金剛階下蹲伏，神龜在火里行走。』
有僧人問：『如何是臨濟宗？』師父說：『殺人活人不眨眼。』又問：『如何是雲門宗？』師父說：『頂門三眼照耀乾坤。』又問：『如何是溈仰宗？』師父說：『推不向前，約不向后。』又問：『如何是法眼宗？』師父說：『箭鋒相敵不相饒。』又問：『如何是曹洞宗？』師父說：『手執夜明符，有幾個知道天亮？』
建康蔣山佛鑒慧勤禪師的法嗣
韶州南華知炳禪師（共八則）
是四川人。長久跟隨佛鑒禪師，盡得其奧妙。最初住在舒州的天平寺，最終圓寂于本山。
上堂說法時說：『釋迦（釋迦牟尼佛，佛教創始人）不曾出世，也沒有一法可以示人。達磨（菩提達摩，禪宗初祖）不在少林寺，二祖（慧可）何嘗得到真髓？以至於各處的老宿，天下的……』
【English Translation】 English version: Wu laughed heartily.
Later, he opened a Dharma center in Nanming, Chuzhou, and eventually passed away at his own mountain.
He addressed the assembly, saying: 'Shakya (Shakyamuni Buddha, the founder of Buddhism) did not know how to speak of the 'Tao,' and Bodhidharma (the first patriarch of Zen) did not know how to speak of 'Zen.' The ancestral masters had no contrivances, and the monks had no handles. It is, indeed it is, but how do you take it upon yourselves? If you can take it upon yourselves here, then the Buddha-dharma and worldly affairs become one, without changing a single hair's breadth in the twelve hours of the day. If not, do not cling to cold cliffs and admire strange grasses; sitting in white clouds is not the essence of the school.'
Addressing the assembly, he raised his whisk and said: 'Everyone, do you see it? Shattering silver mountains and iron walls, overturning tiger dens and demon palaces, cutting off the contrivances of Buddhas and patriarchs, sweeping away the road signs of all directions. Making Deshan (Deshan Xuanjian) retreat and Linji (Linji Yixuan) swallow his voice, so that all the monks in the world dare not breathe. Even if Muzhou (Muzhou Daozong) were to enter the gate himself, he would still receive a blow to the head. So, where is the joint of Lianyun? Do you know? If you go to other places, be careful not to raise it wrongly.'
He addressed the assembly, saying: 'The wild jackal howls, the lion roars, open your eyes, open your mouth. Moving the southern stars, confusing the northern constellations. Everyone, do you know where it lands? Crouching beneath the Vajra steps, the divine turtle walks in the fire.'
A monk asked: 'What is the Linji school?' The master said: 'Killing or giving life without batting an eye.' He asked: 'What is the Yunmen school?' The master said: 'Three eyes on the crown of the head illuminate the universe.' He asked: 'What is the Weiyang school?' The master said: 'Pushing neither forward nor backward.' He asked: 'What is the Fayan school?' The master said: 'Arrow points meet, unyielding to each other.' He asked: 'What is the Caodong school?' The master said: 'Holding a night-shining talisman, how many know when dawn breaks?'
A Dharma heir of Chan Master Fojian Huigin of Jiangshan, Jiankang
Chan Master Zhibing of Nanhua, Shaozhou (eight in total)
He was a native of Sichuan. He followed Fojian for a long time and fully grasped his profound secrets. He first resided at Tianping Temple in Shu, and eventually passed away at his own mountain.
When ascending the hall to preach, he said: 'Shakya (Shakyamuni Buddha, the founder of Buddhism) never appeared in the world, nor did he show any Dharma to people. Bodhidharma (the first patriarch of Zen) is not in Shaolin Temple, and the Second Patriarch (Huike) never obtained the marrow. As for the old masters in all directions, the world...'
宗師。或棒喝縱橫。或言詞縝密。各各開張義路。建立門風。大似𦘕餅充飢。蒸沙作飯。縱經塵劫。徒自疲勞。諸人幸是無事人。輒不可造次承當。容易領解。金屑雖貴。落眼成翳。南華今日。早是犯鋒傷手了也。還有別機宜。識休咎底么。直饒便領解得去。也是不唧𠺕漢。畢竟如何即是。若具爍迦羅眼者。三千里外見誵訛。
上堂云。諸法不自生。亦不從他生。不共不無因。是故說無生。無生之法。性本自空。眾生橫計。流轉生死。是以從上佛祖。出興於世。擊大法鼓。演大法義。欲令眾生。脫彼妄情。背塵合覺。若也頓除妄宰。空不生花。漸竭愛源。金無重礦。如今法鼓已擊。卓拄杖一下云。大義已演。還有委悉底么。本自無瘡。勿傷之也。
上堂云。十五日已前事。三世諸佛說不到。十五日已後事。一大藏教詮不及。正當十五日。猶如倚天長劍。誰敢當鋒。峭壁懸崖。那容措足。直得心無所緣。目無所睹。耳無所聽。口無所言。猶未得一片在。到這裡。如何即是。逢人且說三分話。未可全拋一片心。
上堂云。即心即佛。認奴作郎。非心非佛。斬頭覓活。總不恁么。困魚止濼。病鳥棲蘆。別有機關。避得風雷。重遭霹靂。且道。太平為人。在甚麼處。若也知得。喚鹽聞咸。吃醋聞酸。若也不
【現代漢語翻譯】 現代漢語譯本： 宗師們，有的用棒喝來縱橫施教，有的用嚴謹的言辭來闡述義理，各自開闢道路，樹立門風。但這很像畫餅充飢，蒸沙作飯，縱然經歷無數劫，也只是徒勞。各位既然是無事之人，切不可草率地承擔或輕易地領會。金屑雖然珍貴，落入眼中也會成為障礙。南華（指惠能）今天已經算是鋒芒畢露，容易傷到自己了。還有其他的玄妙之處，能辨別吉兇嗎？即使能夠立即領悟，也不過是個沒用的傢伙。究竟應該怎樣呢？如果具備爍迦羅眼（能看清事物本質的眼睛），即使在三千里之外也能發現錯誤。
上堂說法時說：『諸法不是自己產生，也不是從其他事物產生，不是共同產生，也不是無因而生，所以說無生。』無生的法，其自性本為空。眾生妄加分別，在生死中流轉。因此，從前的佛祖才出現於世，敲響大法鼓，宣講大法義，想要讓眾生脫離虛妄的情感，背離塵世，契合覺悟。如果能夠立刻去除虛妄的主宰，空性中就不會生出虛花；逐漸斷絕愛慾的根源，金子中就不會有雜質。現在大法鼓已經敲響，（用拄杖敲一下）大義已經闡明，還有誰能完全明白嗎？本來就沒有瘡，不要自己去傷害它。
上堂說法時說：『十五日之前的事，三世諸佛也說不出來；十五日之後的事，全部的佛經也詮釋不盡。』正在十五日之時，就像倚天的長劍，誰敢觸碰它的鋒芒？如同陡峭的懸崖，哪裡能夠落腳？直接達到心中沒有任何牽掛，眼睛沒有任何可看，耳朵沒有任何可聽，口中沒有任何可說，這樣也還差得很遠。到了這裡，應該怎麼辦呢？逢人且說三分話，不可全拋一片心。
上堂說法時說：『即心即佛，是認奴作郎；非心非佛，是斬頭覓活。』如果都不是這樣，就像困在淺水中的魚，棲息在蘆葦中的病鳥。另外還有一種玄機，可以避開風雷，但又會遭遇霹靂。那麼，太平為人，體現在什麼地方呢？如果能夠明白，就像聞到鹽是鹹的，吃到醋是酸的。如果不能明白
【English Translation】 English version: Masters, some use shouts and blows to teach freely, while others use meticulous words to expound the principles, each opening up their own path and establishing their own style. But this is much like drawing cakes to satisfy hunger, or steaming sand to make rice; even after countless kalpas, it is just futile labor. Since you are fortunate enough to be free from such matters, you must not rashly assume or easily comprehend. Although gold dust is precious, it becomes an obstruction when it falls into the eyes. Nanhua (referring to Huineng) today has already shown his sharp edge, making it easy to hurt himself. Are there other subtle mechanisms to discern good and bad fortune? Even if you can immediately understand, you are still just a useless fellow. What exactly should it be? If you possess the Śakara eye (an eye that can see the essence of things), you can detect errors even from three thousand miles away.
When ascending the hall to preach, he said: 'All dharmas do not arise by themselves, nor do they arise from others, nor do they arise jointly, nor do they arise without cause; therefore, it is said that they are without arising.' The dharma of no-arising is inherently empty in nature. Sentient beings make false distinctions and transmigrate in birth and death. Therefore, the Buddhas and Patriarchs of the past appeared in the world, sounded the great Dharma drum, and expounded the great Dharma teachings, wanting to liberate sentient beings from their deluded emotions, turn away from the dust of the world, and unite with enlightenment. If you can immediately remove the deluded master, empty space will not produce illusory flowers; gradually exhaust the source of desire, and gold will have no impurities. Now the great Dharma drum has been sounded, (striking the staff once) the great meaning has been expounded. Is there anyone who fully understands? Originally there was no wound, do not injure it yourself.
When ascending the hall to preach, he said: 'The events before the fifteenth day cannot be spoken of by the Buddhas of the three worlds; the events after the fifteenth day cannot be fully explained by the entire Tripitaka.' At the very moment of the fifteenth day, it is like a sky-reaching sword; who dares to touch its edge? Like a steep cliff, where can one find a foothold? Directly reaching a state where the mind has no attachments, the eyes have nothing to see, the ears have nothing to hear, and the mouth has nothing to say, is still far from enough. When you reach this point, what should you do? Only speak three parts of your mind to others, and do not reveal your whole heart.
When ascending the hall to preach, he said: 'To say 'mind is Buddha' is to mistake a servant for a master; to say 'mind is not Buddha' is to seek life after beheading.' If it is not like this, it is like a fish trapped in shallow water, or a sick bird dwelling in reeds. There is another subtle mechanism to avoid wind and thunder, but it will encounter lightning. Then, where is peace for people embodied? If you can understand, it is like smelling salt and knowing it is salty, or tasting vinegar and knowing it is sour. If you cannot understand
知。布袋里老鴉。雖活如死。
上堂云。日日說。時時舉。似地擎山爭幾許。隴西鸚鵡得人憐。大都只為能言語。休思惟。帶伴侶。智者聊聞猛提取。更有一般也大奇。貓兒偏解捉老鼠。
上堂云。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。諸人者。四大五蘊是泡幻。見聞覺知是泡幻。十二處。十八界。二十五有。山河大地。有情器世間。無不是泡幻。那個是無礙。若也見得。方知道。終日忙忙。那事無妨。茍或未然。易尋溪上路。難覓洞中天。
上堂云。五目莫睹其容。二聽絕聞其響。古人恁么道。殊不知。語之不全。旨之有缺。五目莫睹其容。舉起拂子云。有眼者盡見。爭得不睹其容。二聽絕聞其響。復擊禪床云。有耳者盡聞。爭得不聞其響。不聞不見。何異盲聾。既聞既見。憑何旨的。不觸波瀾招慶月。動人雲雨鼓山雷。下座。
上堂云。迷不自迷。對悟立迷。悟不自悟。因迷說悟。所以悟為迷之體。迷為悟之用。迷悟兩無從。箇中無別共。無別共。撥不動。祖師不將來。鼻孔千斤重。
舒州龍門清遠禪師法嗣
福州鼓山士圭禪師(凡五)
西蜀人也。示眾云。一向恁么去底人。喚不回頭。腳跟下。已吃三十棒了也。一向恁么來底人。把捉不住頂門上。
【現代漢語翻譯】 現代漢語譯本：知道。就像布袋里的老鴉，雖然活著卻如同死去。
上堂說法時說：『每天說，時時提起，就像大地承載山嶽，又能有多大的力量？隴西的鸚鵡因為能說話而被人喜愛。』 停止思索，不要有伴侶。智者稍微聽到就能立刻領悟。還有一種情況也很奇特，貓天生就會捉老鼠。
上堂說法時說：『泡沫和幻影一樣都是空無阻礙的，為什麼不能領悟呢？通達佛法就在其中，不是現在也不是過去。』 各位，四大五蘊是泡沫幻影，見聞覺知是泡沫幻影，十二處、十八界、二十五有、山河大地、有情眾生和器世間，沒有不是泡沫幻影。那麼什麼是無礙呢？如果能明白這一點，才知道終日忙碌，其實什麼妨礙也沒有。如果還不明白，容易找到溪上的路，卻難以找到洞中的天。
上堂說法時說：『五隻眼睛也看不到它的容貌，兩隻耳朵也聽不到它的聲響。』 古人這樣說，卻不知道，這樣說是不全面的，旨意是有缺失的。『五隻眼睛也看不到它的容貌』，舉起拂塵說：『有眼睛的人都看見了，怎麼能說看不到它的容貌呢？』 『兩隻耳朵也聽不到它的聲響』，又敲擊禪床說：『有耳朵的人都聽見了，怎麼能說聽不到它的聲響呢？』 聽不見也看不見，和瞎子聾子有什麼區別？既然聽見也看見了，又憑什麼來確定宗旨呢？不觸動波瀾也能招來慶月的出現，驚動人間的雲雨也能震動鼓山雷鳴。』 下座。
上堂說法時說：『迷惑不是自己迷惑自己，而是因為有了覺悟才產生迷惑。覺悟不是自己覺悟自己，而是因為有了迷惑才說覺悟。』 所以覺悟是迷惑的本體，迷惑是覺悟的作用。迷惑和覺悟兩者都無從尋覓，其中沒有什麼差別。沒有什麼差別，無法撥動。祖師沒有帶來，鼻孔卻有千斤重。
舒州龍門清遠禪師的法嗣
福州鼓山士圭禪師（共五次說法）
是西蜀人。開示大眾說：『一直那樣離去的那些人，叫也叫不回頭。腳跟下，已經吃了三十棒了。一直那樣來的人，把握不住頂門上。』
【English Translation】 English version: Knowing. Like an old crow in a bag, though alive, it's as good as dead.
In the Dharma hall, he said: 'Speaking of it daily, raising it constantly, it's like the earth supporting mountains, how much effort does it take? The parrot of Longxi is loved by people, mostly just because it can speak.' Stop thinking, don't have companions. The wise can immediately grasp it upon hearing a little. There is also another very strange thing: cats are naturally good at catching mice.
In the Dharma hall, he said: 'Bubbles and illusions are unobstructed, why can't you realize this? Reaching the Dharma is within it, neither now nor ancient.' Everyone, the Four Great Elements and Five Aggregates are bubbles and illusions, seeing, hearing, perceiving, and knowing are bubbles and illusions, the Twelve Entrances, Eighteen Realms, Twenty-five Existences, mountains, rivers, the great earth, sentient beings, and the vessel world, none of them are not bubbles and illusions. Then what is unobstructed? If you can see this, you will know that being busy all day long, nothing is actually hindering you. If you haven't realized this, it's easy to find the path on the stream, but difficult to find the heaven in the cave.
In the Dharma hall, he said: 'Five eyes cannot see its form, two ears cannot hear its sound.' The ancients said so, but they didn't know that saying so is incomplete, and the meaning is lacking. 'Five eyes cannot see its form,' raising the whisk, he said: 'Those with eyes all see it, how can you say you can't see its form?' 'Two ears cannot hear its sound,' again striking the Zen platform, he said: 'Those with ears all hear it, how can you say you can't hear its sound?' Not hearing and not seeing, what's the difference between being blind and deaf? Since you hear and see, what do you rely on to determine the purpose? Without touching the waves, you can attract the auspicious moon, and stirring the clouds and rain can shake Mount Gu with thunder.' He then descended from the seat.
In the Dharma hall, he said: 'Delusion is not self-delusion, but delusion arises because of enlightenment. Enlightenment is not self-enlightenment, but enlightenment is spoken of because of delusion.' Therefore, enlightenment is the substance of delusion, and delusion is the function of enlightenment. Delusion and enlightenment are both untraceable, and there is no difference within them. No difference, immovable. The Patriarch did not bring it, but the nostrils weigh a thousand pounds.
Dharma Successor of Zen Master Qingyuan of Longmen, Shuzhou
Zen Master Shigui of Gushan (Drum Mountain), Fuzhou (Five Dharma talks in total)
He was from Western Shu. He instructed the assembly, saying: 'Those who go on like that, you can't call them back. Under their feet, they have already taken thirty blows. Those who come like that, you can't grasp the top of their heads.'
更與一錐。新天寧。因病識病。所以用榍出榍。須是恁么人始得。還委悉么。劍為不平離寶匣。藥因救病出金瓶。
示眾云。明明無悟。有法則迷。諸人向這裡立不得。諸人向這裡住不得。若立即差。若住即瞎。須是意不停玄。句不停意。用不停機。三者既明。一切處不用管帶。自然現前。一切處不用照顧。自然明白。雖然如是。須知有向上事始得。遂召大眾云。如何是向上事。乃云。久雨不晴。喝一喝。
示眾云。用機鋒。守癡兀。依理智。住玄默。坐在窠窟里。縱饒不用機鋒。不守癡兀。不依理智。不住玄默。也未出得窠窟在。諸人作么生。出得窠窟去。良久云。修羅捧日遮天面。忿怒那吒撲帝鐘。喝一喝。
示眾云。釋迦彌勒。猶是他奴。臨濟德山。是何草芥。向上一路。荊棘成林。更欲翻身。墮崖落塹。總不動著。當處活埋。生機臨時。卻成亂統。與你諸人。一時拈了也。恁么也不得。不恁么也不得。恁么不恁么。總不得。作么生。良久云。穿耳胡僧蔥嶺上。朝來蹈雪馬蹄輕。
示眾云。真實本有之事。不可妄求。見成難信之宗。終無所得。爰自雪山付囑。雞足授衣。晝渡重溟。夜航一葦。皆緣上祖不了。殃及兒孫。汝等諸人。各各如初心出家。如初心行腳。直須自重。莫受人謾。
【現代漢語翻譯】 現代漢語譯本： 又加上一錐（比喻更進一步）。新天寧（地名）。因為生病才認識到病的存在。所以才需要用楔子來拔出楔子。必須是這樣的人才能做到。你們明白了嗎？劍因為世道不平而離開寶匣，藥因為要救治疾病而從金瓶中取出。
開示大眾說：明明之中沒有領悟，執著法則就會迷惑。各位在這裡站不住腳，各位在這裡也住不下去。如果站立，就會出錯；如果停留，就會盲目。必須做到意念不停留在玄妙之處，語句不停留在意思上，作用不停留在機巧上。這三者如果明白了，在任何地方都不用管束，自然會顯現；在任何地方都不用照顧，自然會明白。雖然是這樣，要知道還有向上提升的事情才行。於是召集大眾說：什麼是向上提升的事情？於是說：久雨不晴。喝一聲。
開示大眾說：運用機鋒，堅守癡呆，依靠理智，安住玄默。都是坐在窠臼里。縱然不用機鋒，不堅守癡呆，不依靠理智，不安住玄默，也還是沒有出得了窠臼。各位打算怎麼做，才能出得了窠臼呢？良久之後說：修羅（一種神）舉著太陽遮蔽天空，憤怒的哪吒（神名）敲打著帝鐘。喝一聲。
開示大眾說：釋迦（釋迦牟尼佛）彌勒（彌勒菩薩），還是他的奴僕。臨濟（禪宗大師）德山（禪宗大師），又算得了什麼草芥？向上的一條路，荊棘叢生。想要翻身，就會掉下懸崖，落入深坑。總是不動聲色，當場活埋。生機臨時出現，卻變成了混亂的局面。把你們這些人的所有都一時拿走了。這樣也不行，那樣也不行。這樣那樣都不行，怎麼辦？良久之後說：穿耳的胡僧（指西域僧人）在蔥嶺（地名）上，早晨踏雪，馬蹄輕快。
開示大眾說：真實本來就有的事情，不可以虛妄地追求。現成的難以置信的宗旨，最終不會有所得。自從雪山（指釋迦牟尼佛在雪山修行）付囑，雞足山（地名）授衣（指禪宗衣缽的傳承），白天橫渡重洋，夜晚航行一葦（指達摩祖師渡江的故事），都是因為上代祖師沒有了悟，殃及子孫。你們這些人，各自像當初發心出家一樣，像當初發心行腳一樣，一定要自重，不要被人欺騙。
【English Translation】 English version: Again, add another awl (a metaphor for taking it a step further). New Tianning (place name). It is because of illness that one recognizes illness. Therefore, one needs to use a wedge to remove a wedge. Only such a person can do it. Do you understand? The sword leaves its precious box because of injustice in the world; medicine is taken from the golden bottle to cure illness.
Instructing the assembly: Clearly, there is no enlightenment; clinging to rules leads to delusion. You cannot stand here, you cannot stay here. If you stand, you err; if you stay, you are blind. You must ensure that the mind does not dwell on the mysterious, the phrase does not dwell on the meaning, and the function does not dwell on the mechanism. If these three are clear, there is no need to manage anything anywhere; it will naturally appear. There is no need to take care of anything anywhere; it will naturally be clear. Although it is so, you must know that there is still something to be done to move upwards. Then he summoned the assembly and said: What is the matter of moving upwards? Then he said: Long rain without clearing. A shout!
Instructing the assembly: Using sharp wit, guarding foolishness, relying on reason, dwelling in profound silence—all are sitting in a rut. Even if you don't use sharp wit, don't guard foolishness, don't rely on reason, don't dwell in profound silence, you still haven't escaped the rut. What are you going to do to get out of the rut? After a long silence, he said: The Asura (a type of deity) holds up the sun, covering the sky; the angry Nezha (a deity) strikes the Emperor's bell. A shout!
Instructing the assembly: Shakyamuni (Shakyamuni Buddha), Maitreya (Maitreya Bodhisattva), are still his servants. Linji (Chan master), Deshan (Chan master), what are they but mere weeds? The path upwards is full of thorns. If you try to turn over, you will fall off a cliff and into a pit. If you don't move at all, you will be buried alive on the spot. When the opportunity for life arises, it turns into chaos. I will take away all of you at once. That won't do, and neither will that. Neither this nor that will do. What to do? After a long silence, he said: The ear-pierced Hu monk (referring to a monk from the Western Regions) on the Congling Mountains (place name), treads on snow in the morning, his horse's hooves light.
Instructing the assembly: Real, inherent matters cannot be sought falsely. The readily available, unbelievable doctrine will ultimately yield nothing. Since the entrustment on Snow Mountain (referring to Shakyamuni Buddha's practice on Snow Mountain), the robe transmission at Chicken Foot Mountain (place name) (referring to the transmission of the Chan lineage), crossing the vast ocean by day, sailing on a reed by night (referring to Bodhidharma's story of crossing the river), all are because the ancestral masters did not understand, bringing misfortune to their descendants. Each of you, like when you first aspired to leave home, like when you first aspired to travel, must value yourselves and not be deceived by others.
異時足下煙生。也怪天寧不得。
饒州薦福道行禪師(凡七)
括蒼葉氏子。示眾云。佛說三乘十二分教。頓漸偏圓。癡人面前。不得說夢。祖師西來。直指人心。見性成佛。臨濟三玄。洞山五位。癡人面前。不得說夢。山僧恁么道。還免諸方檢責也無。所以古人道。石人機似汝。也解唱巴歌。汝若似石人。雪曲也須和。還有和得底么。若有。喚來。與老僧洗腳。
示眾云。通身是口。說得一半。通身是眼。用得一橛。用不到處。說有餘。說不到處。用無盡。所似道。當用無說。當說無用。用說同時。用說不同時。諸人若也擬議。老僧在你腳底。
示眾云。會即便會。玉本無瑕。若言不會。碓觜生花。試問九年面壁。何如大會拈花。南明恁么商確。也是順風撒沙。
示眾云。學道人第一不得行理路。若行理路。走殺你。學道人第一不得行意路。若行意路。縛殺你。走殺則天上人間。縛殺則三愿六臂。不走不縛。垛根阿師。隨處負墮。且道過在甚麼處。你若撿點得出。許你具通方眼。
示眾。舉璣和尚開僧。禪以何為義。眾下語。俱不契理。僧請益璣。璣代云。以謗為義。大眾。三世諸佛是謗。西天二十八祖是謗。唐土六祖是謗。天下老和尚是謗。諸人是謗。山僧是謗。于中還有
【現代漢語翻譯】 現代漢語譯本 『異時足下煙生。也怪天寧不得。』這句話的意思是，不同尋常的時候，你的腳下會生出煙霧，這也不能怪天寧寺（Tianning Temple）。
饒州薦福道行禪師（Raozhou Jianfu Daoxing Chan Master）（共七則）
禪師是括蒼葉氏之子。他向大眾開示說：『佛陀所說的三乘十二分教（Three Vehicles and Twelve Divisions of Teachings），無論是頓悟、漸悟、偏頗還是圓滿，在愚癡的人面前，都如同說夢一般，毫無意義。祖師西來（Bodhidharma's arrival from the West），直指人心，見性成佛。臨濟（Linji）的三玄（Three Mysteries），洞山（Dongshan）的五位（Five Ranks），在愚癡的人面前，也如同說夢一般。我這樣說，是否就能免除各方的詰難呢？』所以古人說：『石人的機敏像你一樣，也懂得唱巴歌。你如果像石人一樣，雪曲也應該會唱和。』還有能唱和的嗎？如果有，叫他來，我為他洗腳。
禪師向大眾開示說：『渾身上下都是嘴巴，也只能說出一半；渾身上下都是眼睛，也只能用上一部分。用不到的地方，說起來還有剩餘；說不到的地方，用起來無窮無盡。』所以說：『當用的時候，就無須多說；當說的時候，就無須多用。』用和說同時，用和說不同時。如果各位想要議論，我就在你們的腳下。
禪師向大眾開示說：『會就是會，玉本來就沒有瑕疵。如果說不會，碓嘴也會生出花來。』試問達摩（Bodhidharma）九年面壁，又怎能比得上佛陀（Buddha）在靈山會上拈花微笑呢？我這樣商量討論，也像是順風撒沙，毫無用處。
禪師向大眾開示說：『學道之人第一件事就是不能按照理路去行事。如果按照理路行事，會累死你。學道之人第一件事就是不能按照意路去行事。如果按照意路行事，會束縛死你。』累死就會在天上人間輪迴，束縛死就會變成三頭六臂。不累死也不束縛死，就像是紮根的阿師，隨處都會墮落。那麼，過錯究竟在哪裡呢？如果你們能檢查出來，我就承認你們具有通達四方的眼力。
禪師開示時，舉了璣和尚（Monk Ji）開僧的例子：『禪以什麼為意義？』眾僧回答，都不符合道理。僧人請教璣和尚，璣和尚代為回答說：『以謗為意義。』各位，三世諸佛（Buddhas of the Three Times）是謗，西天二十八祖（Twenty-Eight Patriarchs of India）是謗，唐土六祖（Sixth Patriarch of Tang Dynasty）是謗，天下的老和尚是謗，各位是謗，我也是謗。』其中還有
【English Translation】 English version 『At different times, smoke arises beneath your feet. Don't blame Tianning (Tianning Temple) for this.』
Chan Master Daoxing of Jianfu Temple in Raozhou (Raozhou Jianfu Daoxing Chan Master) (Seven excerpts in total)
The Chan Master was a son of the Ye family of Kuocang. He addressed the assembly, saying: 『The Buddha's Three Vehicles and Twelve Divisions of Teachings, whether sudden or gradual, biased or complete, are like telling dreams to fools, meaningless. Bodhidharma's arrival from the West directly pointed to the human mind, seeing one's nature and becoming a Buddha. Linji's Three Mysteries (Linji's Three Mysteries), Dongshan's Five Ranks (Dongshan's Five Ranks), are like telling dreams to fools. If I say this, can I avoid scrutiny from all sides?』 Therefore, the ancients said: 『The stone man's wit is like yours, he also knows how to sing Ba songs. If you are like the stone man, you should also be able to harmonize with snow songs.』 Is there anyone who can harmonize? If so, call him here, and I will wash his feet.
The Chan Master addressed the assembly, saying: 『If the whole body is a mouth, only half can be spoken; if the whole body is an eye, only a part can be used. Where it cannot be used, there is still plenty to say; where it cannot be said, there is endless use.』 Therefore, it is said: 『When it is time to use, there is no need to say more; when it is time to speak, there is no need to use more.』 Use and speech at the same time, use and speech not at the same time. If you all intend to discuss, I am under your feet.
The Chan Master addressed the assembly, saying: 『To understand is to understand, jade is originally flawless. If you say you don't understand, the pestle will bloom. 』 I ask, how can Bodhidharma's nine years of wall-gazing compare to the Buddha's flower-picking smile at the Vulture Peak Assembly? My discussion is like scattering sand in the wind, useless.
The Chan Master addressed the assembly, saying: 『The first thing for a student of the Way is not to act according to reason. If you act according to reason, you will exhaust yourself. The first thing for a student of the Way is not to act according to intention. If you act according to intention, you will bind yourself.』 Exhaustion leads to reincarnation in the heavens and human realms, binding leads to becoming three-headed and six-armed. Neither exhausted nor bound, like a rooted teacher, falling everywhere. So, where is the fault? If you can find it, I will admit that you have the eye to see in all directions.
The Chan Master, in his instruction, cited the example of Monk Ji (Monk Ji) instructing monks: 『What is the meaning of Chan?』 The monks answered, but none of them were in accordance with reason. The monk asked Monk Ji for instruction, and Monk Ji answered on his behalf: 『To take slander as meaning.』 Everyone, the Buddhas of the Three Times (Buddhas of the Three Times) are slander, the Twenty-Eight Patriarchs of India (Twenty-Eight Patriarchs of India) are slander, the Sixth Patriarch of Tang Dynasty (Sixth Patriarch of Tang Dynasty) is slander, the old monks of the world are slander, you are slander, and I am slander.』 Among them, there is
不謗者也無。談玄說妙河沙數。爭似雙峰謗得親。
示眾云。釋迦掩室于摩竭。正令不從。拗曲作直。凈名杜口于毗耶。東家廝兒。卻在西家。使喚須菩提。唱無說而顯道。一人傳虛。釋梵絕聽而雨花。萬人傳實。斯皆理為神御。故口以之而默。草里出頭來。豈曰無辯。辯所不能言也。訝郎當漢。又恁么去也。
僧問。如何是和尚為人一句。師云。門前石塔子。
撫州白楊仙林禪寺法順禪師(凡七)
綿州魏城文氏子。依止佛眼數年。偶佛眼普說。舉傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。
次日入室。眼問云。真佛住在何處。師云。住在不定處。眼云。既是真佛。為甚麼不定。師云。若定即非真佛也。眼頷之。自是日臻堂奧。名動叢林。
示眾云。諸仁者。山僧從來。不識好惡。向你諸人道。究此一段大事因緣。已是將惡水。澆在你諸人頭上了也。見你不曉。也事不獲已。更舉拂擎拳。有不識好惡底衲僧。便蹈步向前。以語句吟哦。舉頭拂子。殊不知。與你自己。了無交涉。你何不向道理未成。意路未行已前。道得一句子。穩密密地。莫快活仙林腸肚么。非但日消萬兩黃金。仙林長老。以身為床座。教上人說法度生。未為分外。
【現代漢語翻譯】 沒有誰不被誹謗。談論玄妙的道理多如恒河沙數，但都比不上雙峰禪師被誹謗得那樣真切。
師父開示大眾說：'釋迦牟尼在摩竭陀國掩室默然，正是因為正令無法推行，所以才扭曲作直。維摩詰在毗耶離城閉口不言，東家的孩子，卻在西家做事。使喚須菩提，宣揚無言之教而彰顯真道，一人傳虛，釋提桓因和梵天都停止聽聞而降下鮮花，萬人傳實。這些都是因為真理作為精神的主宰，所以口才因此而沉默，從草叢中顯露頭角，難道說沒有辯才嗎？只是辯才無法用言語表達罷了。令人驚訝的郎當漢，又這樣離去了。'
有僧人問：'如何是和尚您為人處世的一句話？' 師父說：'門前的石塔子。'
撫州白楊仙林禪寺的法順禪師（共有七則語錄）
綿州魏城文氏的兒子，依止佛眼禪師數年。偶然佛眼禪師普說，舉傅大士的《心王銘》說：'水中有鹽的味道，顏色里有膠的青色，確定是有的，卻看不見它的形狀。' 法順禪師在聽聞這些話時有所領悟。
第二天入室，佛眼禪師問：'真佛住在何處？' 法順禪師說：'住在不定處。' 佛眼禪師說：'既然是真佛，為什麼不定呢？' 法順禪師說：'如果定下來就不是真佛了。' 佛眼禪師點頭認可。從此以後，法順禪師的境界日益精深，名聲震動叢林。
師父開示大眾說：'各位仁者，山僧我從來不認識好壞。向你們各位說，窮究這一段大事因緣，已經是將惡水澆在你們各位的頭上了。見你們不明白，也是不得已的事情。再舉起拂塵，擎起拳頭，有不識好壞的衲僧，便大步向前，用語句吟哦，舉起拂子，卻不知道，與你們自己，了無關係。你們何不向道理未成，意路未行之前，說出一句話，穩穩密密地，莫不是快活的仙林腸肚么？非但日消萬兩黃金，仙林長老，以身為床座，教上人說法度生，也不算過分。'
【English Translation】 No one is free from slander. Talking about profound mysteries is as numerous as the sands of the Ganges, but it's not as intimate as being slandered like Zen Master Shuangfeng.
The Master addressed the assembly, saying: 'Shakyamuni closed his room in Magadha (ancient kingdom in India), precisely because the correct order could not be followed, so he twisted the crooked into straight. Vimalakirti (name of a famous Buddhist layman) kept silent in Vaishali (ancient city in India), the child of the eastern family is doing things in the western family. Employing Subhuti (one of the ten principal disciples of the Buddha), he proclaimed the doctrine through non-speaking, revealing the true path. One person transmits falsehood, and Sakra (king of the gods in Buddhism) and Brahma (creator god in Hinduism and Buddhism) cease listening and rain down flowers; ten thousand people transmit truth. All of these are because truth is the master of the spirit, so eloquence is silenced, and emerging from the grass, how can it be said there is no eloquence? It's just that eloquence cannot be expressed in words. Astonishing Langdang Han (a term for a carefree person), he's gone again like that.'
A monk asked: 'What is a sentence that describes the way the Abbot conducts himself?' The Master said: 'The stone pagoda in front of the gate.'
Zen Master Fashun of Baiyang Xianlin Zen Monastery in Fuzhou (seven records in total)
The son of the Wen family of Weicheng in Mianzhou, relied on Zen Master Foyan (Buddha Eye) for several years. By chance, Zen Master Foyan gave a general talk, citing the 'Mind King Inscription' of Layman Fu Daishi (a famous Buddhist layman): 'There is the taste of salt in water, and the blue of glue in color. It is definitely there, but its form cannot be seen.' Zen Master Fashun had some understanding upon hearing these words.
The next day, upon entering the room, Zen Master Foyan asked: 'Where does the true Buddha reside?' Zen Master Fashun said: 'Resides in an indefinite place.' Zen Master Foyan said: 'Since it is the true Buddha, why is it indefinite?' Zen Master Fashun said: 'If it were fixed, it would not be the true Buddha.' Zen Master Foyan nodded in approval. From then on, Zen Master Fashun's state became increasingly profound, and his name shook the monastic community.
The Master addressed the assembly, saying: 'Dear friends, this mountain monk has never recognized good or bad. To tell you all, to thoroughly investigate this great matter of cause and condition, is already pouring bad water on your heads. Seeing that you don't understand, it is also a matter of necessity. Raising the whisk again, raising the fist, there are monks who do not recognize good or bad, and they stride forward, chanting in sentences, raising the whisk, but they do not know that it has nothing to do with yourselves. Why don't you say a word before the principle is formed and the path of intention is traveled, securely and secretly, isn't it the happy Xianlin intestines? Not only does it consume ten thousand taels of gold a day, but the Elder of Xianlin, using his body as a seat, teaching the superiors to preach and save sentient beings, is not excessive.'
示眾云。雞啼曉月。狗吠枯樁。只可默會。難入思量。看不見處。動地放光。說不到處。天地玄黃。撫城尺六狀紙。元來出在清江。大眾。分明話出人難見。昨夜三更月到窗。
示眾云。我此堅密身。一切塵中見。具相三十二。豈可容方便。老鼠入禾倉。烏狗上佛殿。夜月帶重輪。曉云拖素練。形容滿世間。少有人看見。若也見凡聖。悟迷成一片。
示眾云。見聞覺知之性。明暗色空之緣。是眾生根本之光明。乃諸佛離念之境界。迷此號為凡夫。證此謂之先覺。大眾。吾無見。滿目青山成一片。金烏飛上碧霄來。芳草岸頭花影轉。正當恁么時。如何說個無見底道理。於斯存見。非吾眷屬。畢竟如何。說個無見底道理。具擇法眼者。試請辨看。
示眾云。粥后一覺睡。齋時一缽飯。此外絕馳求。道業自成辨。只如打睡吃飯。卻如何說個道業成辨底道理。此是仙林。成就諸人打睡吃飯底因緣。你若於斯領覽得去。打睡時。光明射四天下。吃飯時。光明射四天下。乃至一動一靜。一語一默。悉皆光明。射四天下。脫或未然。且莫錯會仙林語好。
示眾云。水洗溪邊石。風吹古殿幡。於斯知落處。何必在靈山。
潭州開福道寧禪師法嗣
潭州大溈善果禪師(凡三)
信州人也。示
【現代漢語翻譯】 現代漢語譯本：
開示大眾說：『雞啼時，曉月還掛在天空；狗對著枯樹樁吠叫。』這些只能用心領會，難以用思慮去衡量。在看不見的地方，震天動地地放出光明。在說不到的地方，天地一片玄妙黃色。撫摸著城裡那長六尺的訴狀，原來是從清江發出來的。各位，分明說出來，人們卻難以見到，就像昨夜三更時分，月光照到了窗戶上。
開示大眾說：『我這堅固緊密的身軀，在一切塵世中顯現。』具備三十二種殊勝的相（具相三十二），怎麼可以容納方便之法呢？就像老鼠進入了糧倉，烏鴉飛上了佛殿。夜晚的月亮帶著重重光環，清晨的雲彩拖著潔白的絲練。這些景象充滿世間，卻很少有人能看見。如果能見到凡聖的分別，那麼覺悟和迷惑就成了一片。
開示大眾說：『見聞覺知的本性，以及明暗色空的因緣，是眾生根本的光明，也是諸佛遠離念頭的境界。』迷惑於此，就稱為凡夫；證悟此，就稱為先覺。各位，我沒有見，滿眼都是一片青山。金色的太陽飛上天空，芬芳的草地岸邊花影搖曳。正在這個時候，如何說一個『無見』的道理呢？如果在這裡存有『見』，就不是我的眷屬。到底如何才能說一個『無見』的道理呢？具有擇法眼的人，請試著辨別看看。
開示大眾說：『粥后睡一覺，齋時吃一缽飯，除此之外，斷絕一切追求，道業自然成就。』就像打睡吃飯這樣平常的事情，卻如何說一個『道業成辨』的道理呢？這裡是仙林，成就各位打睡吃飯的因緣。你們如果能在這裡領會，那麼打睡時，光明照耀四天下；吃飯時，光明照耀四天下；乃至一動一靜，一語一默，都充滿光明，照耀四天下。如果還沒有領會，千萬不要錯誤理解仙林的話。
開示大眾說：『水洗滌溪邊的石頭，風吹動古老殿宇的幡。』如果能在這裡知道落腳之處，何必一定要去靈山（靈山）呢？
潭州開福道寧禪師的法嗣
潭州大溈善果禪師（共三次）
是信州人。開示
【English Translation】 English version:
He addressed the assembly, saying: 'The rooster crows, the moon lingers at dawn; the dog barks at a withered stump.' These can only be understood through silent contemplation, difficult to fathom with thought. Where it cannot be seen, earth-shaking light is emitted. Where it cannot be spoken, heaven and earth are a profound yellow. Stroking the six-foot-long petition from the city, it turns out it originated in Qingjiang (Qingjiang, place name). Everyone, clearly spoken, it's hard for people to see, like the moon reaching the window in the third watch last night.'
He addressed the assembly, saying: 'This firm and solid body of mine is seen in all dusts.' Possessing the thirty-two marks (具相三十二, thirty-two marks of a Buddha), how can it accommodate expedient means? Like a rat entering a granary, a crow ascending a Buddha hall. The night moon carries multiple halos, the morning clouds trail white silk. These forms fill the world, yet few see them. If you see the distinction between ordinary and holy, then enlightenment and delusion become one.
He addressed the assembly, saying: 'The nature of seeing, hearing, feeling, and knowing, and the conditions of light, darkness, form, and emptiness, are the fundamental light of sentient beings and the state of detachment from thoughts of all Buddhas.' Being deluded by this is called an ordinary person; realizing this is called a pioneer. Everyone, I have no seeing; my eyes are filled with a single expanse of green mountains. The golden crow flies up to the blue sky, and the flower shadows turn on the fragrant grass bank. Right at this moment, how can one speak of the principle of 'no seeing'? If you harbor 'seeing' here, you are not my family. After all, how can one speak of the principle of 'no seeing'? Those with the Dharma-selecting eye, please try to discern it.
He addressed the assembly, saying: 'After porridge, a nap; at mealtime, a bowl of rice. Beyond this, cut off all striving, and the path will naturally be accomplished.' Just like sleeping and eating, how can one speak of the principle of 'accomplishing the path'? This is Xianlin (仙林, place name), accomplishing the conditions for everyone to sleep and eat. If you can understand this, then when sleeping, light shines throughout the four directions; when eating, light shines throughout the four directions; even in every movement and stillness, every word and silence, all are filled with light, shining throughout the four directions. If it is not yet so, do not misunderstand the good words of Xianlin.
He addressed the assembly, saying: 'Water washes the stones by the stream, wind blows the banners of the ancient hall.' If you know where to settle here, why must you go to Ling Mountain (靈山, Vulture Peak)?'
The Dharma successor of Chan Master Daoning of Kaifu in Tanzhou
Chan Master Shanguo of Dawei in Tanzhou (three times in total)
He was a native of Xinzhou. He addressed
眾云。大凡參學之士。須參活句。莫參死句。活句下明得。可以權衡佛祖。顯正摧邪。覆育群生。賑濟孤露。若於死句下明得。依草附木。埋沒宗風。自救不可。且如何是活句。莫是路逢死蛇莫打殺。無底籃子盛將歸么。莫是陜府鐵牛。吞卻嘉州大像么。莫是懷州牛吃禾。益州馬腹脹么。莫是天臺普請。南嶽上堂么。莫是不露鋒骨句。未舉先分付么。若如此。總是死句。且如何是活句。卓拄杖云。有情有理俱三段。一道神光射鬥牛。
示眾云。心生法亦生。心滅法亦滅。心法兩俱忘。烏龜喚作鱉。諸禪德。道得也未。若道得。道林與你拄杖子。其或未然。歸堂喫茶去。
僧問。久響月庵。及乎到來。庵又不見。月又不現。師云。老僧罪過。僧作禮。師云。作家作家。
南嶽下第十七世
前潭州大溈法泰禪師法嗣
鼎州靈巖仲安禪師(凡五)
蜀人也。示眾云。參禪不究淵源。觸途盡為留礙。所以守其靜默。澄寂虛閑。墮在毒海。以弱勝強。自是非他。立人我見。量處偏枯。忽若能殺不能活。能活不能殺。則被物流轉。忽若殺活齊致。優劣不分。照不構用。用不離窠。此乃學處不玄。盡為流俗。到這裡。須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照后
【現代漢語翻譯】 現代漢語譯本： 眾人說：'大凡參禪求學的人，必須參悟活句，不要參悟死句。在活句下參悟明白，可以衡量佛祖的教誨，顯揚正法，摧毀邪說，覆庇養育眾生，賑濟救助孤寡。如果在死句下參悟明白，就會像依附草木一樣，埋沒宗門風範，自身都難以救度。那麼，什麼是活句呢？莫非是'路遇死蛇不要打死，用無底的籃子盛著帶回家'嗎？莫非是'陜府的鐵牛，吞掉了嘉州的巨象'嗎？莫非是'懷州的牛吃了稻禾，益州的馬肚子脹'嗎？莫非是'天臺山大眾普請勞作，南嶽山首座上堂說法'嗎？莫非是'不露鋒芒的句子，還沒舉出就先交付給你'嗎？如果這樣理解，這些都是死句。那麼，什麼是活句呢？' 禪師拄著禪杖說：'有情和道理都分為三段，一道神光直射鬥牛星。'
禪師開示大眾說：'心生則法生，心滅則法亦滅。心與法兩者都忘卻，烏龜也可以叫做鱉。各位禪德，你們說得出來嗎？如果說得出來，道林就送你拄杖子。如果說不出來，就回禪堂喝茶去吧。'
有僧人問：'久聞月庵（禪師名號），及至到來，庵又不見，月也不現。'禪師說：'老僧的罪過啊。'僧人作禮。禪師說：'真是個行家，真是個行家。'
南嶽下第十七世
前潭州大溈法泰禪師的法嗣
鼎州靈巖仲安禪師（共五則）
是蜀地人。禪師開示大眾說：'參禪如果不探究根源，那麼所接觸的一切都會成為阻礙。所以如果只是守護靜默，沉溺於澄凈虛閑，就會墮入毒海。以弱勝強，自以為是，否定他人，樹立人我之見，衡量事物就會偏頗。如果只能殺不能活，或者只能活不能殺，就會被事物所左右。如果殺與活齊頭並進，不分優劣，照用不結合，用不脫離窠臼，這就是學處不玄妙，最終淪為流俗。到了這裡，須知有在殺中透脫，在活處藏玄機。佛不可知，祖師也難以測度。所以古人說：'有時先照後用，有時先用后照，有時照用同時。'」
【English Translation】 English version: The assembly said: 'Generally, those who study Zen must contemplate the living phrase, not the dead phrase. If you understand the living phrase, you can weigh the Buddhas and Patriarchs, manifest the correct and destroy the heretical, shelter and nurture all beings, and relieve the orphaned and destitute. If you understand the dead phrase, you will be like clinging to grass and trees, burying the style of the school, and unable to save yourself. So, what is the living phrase? Is it 'Do not kill a dead snake you meet on the road, but carry it home in a bottomless basket'? Is it 'The iron ox of Shan Prefecture swallowed the great elephant of Jia Prefecture'? Is it 'The ox of Huai Prefecture eats the rice, and the horse of Yi Prefecture has a bloated belly'? Is it 'The assembly of Tiantai works diligently, and the abbot of Nanyue ascends the hall'? Is it 'The phrase that does not reveal its sharp edge, given to you before it is even raised'? If so, these are all dead phrases. So, what is the living phrase?' The Zen master struck his staff and said: 'Sentience and reason are all in three sections, a divine light shoots straight to the Dipper and Ox constellations.'
The Zen master instructed the assembly, saying: 'When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases. When both mind and Dharma are forgotten, a turtle can be called a turtle. Worthy Zen practitioners, can you say it? If you can say it, Daolin will give you a staff. If not, go back to the hall and have tea.'
A monk asked: 'I have long heard of Yuean (Zen master's name), but upon arrival, the hermitage is not seen, and the moon is not present.' The Zen master said: 'It is the old monk's fault.' The monk bowed. The Zen master said: 'A true master, a true master.'
Seventeenth Generation from Nanyue
Successor of Dharma Master Fayun of Dawei in Qianzhou
Zen Master Zhong'an of Lingyan in Dingzhou (Total of Five)
He was a person from Shu. The Zen master instructed the assembly, saying: 'If you do not investigate the source when studying Zen, everything you encounter will become an obstacle. Therefore, if you merely guard silence, indulging in serene emptiness, you will fall into the sea of poison. Using weakness to overcome strength, being self-righteous and negating others, establishing views of self and others, measuring things will be biased. If you can only kill but not enliven, or only enliven but not kill, you will be swayed by things. If killing and enlivening proceed equally, without distinguishing superiority or inferiority, illumination and function do not combine, and function does not leave the nest, this is because the place of study is not profound, and you will ultimately become vulgar. Arriving here, you must know that there is a breakthrough within killing, and a hidden opportunity within enlivening. The Buddha cannot be known, and the Patriarchs cannot fathom it. Therefore, the ancients said: 'Sometimes illumination precedes function, sometimes function precedes illumination, and sometimes illumination and function occur simultaneously.''
用。且要共你商量。有時先用后照。你須是個漢始得。有時照用同時。你又作么生抵當。有時照用不同時。又向甚麼處湊泊。還知么。穿楊箭里驚人句。不是臨時學得來。
師為佛性和尚。往蔣山圓悟和尚處。通法嗣書。悟於法堂上接書。問。千里持來。不辱宗風。公案見成。如何通訊。師云。覿面相呈。更無回互。悟云。此是德山底。作么生是山座底。師云。豈有第二人。悟云。背後底聻。師便通書。悟云。作家禪客。師云。分付蔣山。
師到僧堂前。捧書。問訊首座(即蓬萊卿和尚)。座問。玄沙白紙。此自何來。師呈起書云。見么。座引手接書。師縮卻書云。久默斯要。不務速說。今日拜呈。幸希一覽。座便喝。師云作家。座又喝。師遂打一書。座擬接。師云。未明三八九。不免自沉吟。座無語。師又打一書云。接。
時圓悟。同佛眼。在法堂前見。悟云。打我首座死了也。眼云。官馬廝踢。有甚憑據。師聞。應聲云。甚麼官馬廝踢。正是龍象蹴踏。
悟喚師來云。我五百眾中首座。你為甚打他。師云。和尚也好吃一頓始得。悟顧佛眼吐舌。眼云。未在。眼卻問師。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。你作么生會。師曲躬云。如上所供。並皆詣實。眼笑云。元來是屋
【現代漢語翻譯】 現代漢語譯本：
有的時候需要先行動后思考，要和你商量。有時先行動后思考，你必須是個真正的漢子才行。有時思考和行動同時進行，你又該如何應對？有時思考和行動不同時發生，又該如何協調？明白嗎？『穿楊箭里驚人句』，不是臨時抱佛腳學得來的。 佛性和尚前往蔣山圓悟和尚處，遞交了證明傳承的信件。圓悟在法堂上接過信，問道：『千里迢迢送來，沒有辱沒宗風。這個現成的公案，如何傳遞資訊？』佛性和尚說：『面對面呈上，沒有絲毫隱瞞。』圓悟說：『這是德山禪師的風格，那麼你作為蔣山的主持，又該如何？』佛性和尚說：『豈有第二種方式？』圓悟說：『背後的含義呢？』佛性和尚於是遞上書信。圓悟說：『真是個內行禪客。』佛性和尚說：『交付給蔣山了。』 佛性和尚走到僧堂前，捧著書信，向首座（即蓬萊卿和尚）問訊。首座問：『玄沙禪師的白紙，從何而來？』佛性和尚舉起書信說：『看見了嗎？』首座伸手要接信，佛性和尚縮回書信說：『長久的沉默是爲了關鍵時刻的爆發，不追求快速表達。今天拜見呈上書信，希望您能看一看。』首座便喝了一聲。佛性和尚說：『真是個內行。』首座又喝了一聲。佛性和尚於是打了一下書信。首座想要接住，佛性和尚說：『還沒明白三八九的道理，難免會獨自沉吟。』首座無語。佛性和尚又打了一下書信說：『接住！』 當時圓悟和佛眼禪師在法堂前看見這一幕。圓悟說：『我的首座要被他打死了。』佛眼說：『官馬互相踢，有什麼證據？』佛性和尚聽見，應聲說：『什麼官馬互相踢，這正是龍象蹴踏（形容高手過招，氣勢磅礴）。』 圓悟叫佛性和尚來說：『我的五百僧眾中的首座，你為什麼要打他？』佛性和尚說：『和尚您也應該挨一頓打才對。』圓悟看著佛眼禪師吐了吐舌頭。佛眼說：『還不到時候。』佛眼卻問佛性和尚：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。你如何理解？』佛性和尚彎腰說：『如上所說，全部屬實。』佛眼笑著說：『原來是個屋裡人（指真正明白禪理的人）。』
【English Translation】 English version:
Sometimes you need to act before thinking, and I need to discuss it with you. Sometimes you act before thinking, and you must be a true man to do it. Sometimes thinking and acting happen simultaneously, how will you cope? Sometimes thinking and acting do not happen at the same time, how do you coordinate them? Do you understand? 'The startling phrase from the arrow that pierces the willow' is not something learned at the last minute. The monk Foxing went to Yuanwu (Enlightenment) at Jiangshan (Jiangshan Mountain) to deliver a letter certifying his Dharma (teachings of Buddha) lineage. Yuanwu, receiving the letter in the Dharma hall, asked, 'Brought from a thousand miles away, it does not disgrace the lineage. This ready-made case, how does it communicate?' Foxing said, 'Presented face to face, with no ambiguity.' Yuanwu said, 'This is in the style of Deshan (Deshan Xuanjian, a famous Chan master), so how about you as the abbot of Jiangshan?' Foxing said, 'Is there a second way?' Yuanwu said, 'What about the meaning behind it?' Foxing then presented the letter. Yuanwu said, 'A true Chan expert.' Foxing said, 'Entrusted to Jiangshan.' Foxing went to the monks' hall, holding the letter, and greeted the head monk (namely, the monk Penglai Qing). The head monk asked, 'Where does Xuansha's (Xuansha Shibei, a famous Chan master) blank paper come from?' Foxing raised the letter and said, 'Do you see it?' The head monk reached out to take the letter, but Foxing retracted it, saying, 'Prolonged silence is for the sake of essential moments, not pursuing quick expression. Today I present the letter, hoping you will take a look.' The head monk then shouted. Foxing said, 'A true expert.' The head monk shouted again. Foxing then struck the letter once. The head monk tried to catch it, but Foxing said, 'Not yet understanding the principle of three, eight, and nine, one cannot avoid self-contemplation.' The head monk was speechless. Foxing struck the letter again, saying, 'Catch it!' At that time, Yuanwu and the monk Foyan (Buddha Eye) saw this scene in front of the Dharma hall. Yuanwu said, 'My head monk is going to be beaten to death by him.' Foyan said, 'Official horses kicking each other, what evidence is there?' Foxing heard this and responded, 'What official horses kicking each other, this is precisely the trampling of dragons and elephants (describing masters sparring, with overwhelming momentum).' Yuanwu called Foxing over and said, 'My head monk among the five hundred monks, why did you hit him?' Foxing said, 'The abbot should also be beaten once.' Yuanwu looked at the monk Foyan and stuck out his tongue. Foyan said, 'It's not time yet.' Foyan then asked Foxing, 'Holding a hoe empty-handed, riding a water buffalo on foot. People pass over the bridge, the bridge flows but the water does not. How do you understand it?' Foxing bowed and said, 'As stated above, all is true.' Foyan smiled and said, 'So you are one of us (referring to someone who truly understands Chan principles).'
里人。
師至五祖自和尚處。通書。自問。書里說甚麼事。師云。文彩已彰。自云。畢竟說個甚麼。師云。當陽揮寶劍。自云。近前來。這裡不識數字。師云。莫詐敗。自顧侍者云。這個是那裡師僧。者云。此首座。曾在和尚座下去。自云。怪得與么骨頭。師云。曾被和尚鈍置來。自將書于香爐上薰云。南無三滿䭾。沒多南。師近前。彈指而已。
潭州芙蓉清旦禪師(凡六)
蓬州儀巄嚴氏子。謁德山泰禪師。聞上堂。舉趙州云。臺山婆子。已為汝勘破了也。意在甚麼處。良久云。就樹摘將黃葉去。入山推出白雲來。師于言下釋然。
翌日入室。泰問。前百丈。不落因果。因甚墮野狐。后百丈。不昧因果。因甚脫野狐。師云。好與一坑埋卻。泰復徴詰。著著脫穎。語皆不凡。
后又因看華嚴經。有云。破塵出經卷。師當下心境消融。聖凡情盡。不覺手舞足蹈者終日。泰舉立僧。名動一時。
示眾云。至真絕相。非相無以顯真。至理忘言。非言無以明道。所以理隨事變。遇緣即宗。事得理融。隨機應物。如雲出岫。似谷傳聲。要須物我雙忘。自然圓機普應。然後離名絕相。聲色純真。但盡凡情。別無聖解。
示眾云。見色明心。墮坑落塹。聞聲悟道。辜負平生。直饒聲色純
【現代漢語翻譯】 現代漢語譯本： 里人。
禪師到達五祖弘忍禪師處，五祖親自打開書信。五祖問道：『信里寫了什麼事？』禪師說：『文采已經很明顯了。』五祖說：『究竟說了什麼？』禪師說：『當陽揮寶劍。』五祖說：『近前來，我這裡不識字。』禪師說：『不要裝糊塗。』五祖回頭對侍者說：『這個是哪裡的僧人？』侍者說：『這是首座，曾經在和尚您的座下。』五祖說：『怪不得這麼有骨氣。』禪師說：『曾經被和尚您冷落過。』五祖將書信在香爐上燻烤，念道：『南無三滿䭾（皈依一切智者），沒多南。』禪師走上前，彈了一下手指。
潭州芙蓉清旦禪師(凡六)
蓬州儀巄嚴氏之子。拜謁德山泰禪師，聽聞泰禪師上堂說法，引用趙州禪師的話說：『臺山婆子（指文殊菩薩化身的婆子），已經被你勘破了。』泰禪師問：『這句話的用意在哪裡？』良久，泰禪師說：『就樹摘將黃葉去，入山推出白雲來。』清旦禪師在這些話下豁然開悟。
第二天入室請益，泰禪師問：『前百丈禪師，不落因果，為什麼墮入野狐身？后百丈禪師，不昧因果，為什麼脫離野狐身？』清旦禪師說：『最好一起埋掉。』泰禪師反覆詰問，清旦禪師的回答著著脫穎而出，言語都不平凡。
後來又因為看《華嚴經》，經中有話說：『破塵出經卷。』清旦禪師當下心境消融，聖凡之情都消失殆盡，不知不覺手舞足蹈了一整天。泰禪師舉薦清旦禪師，名聲轟動一時。
清旦禪師開示大眾說：『至真之理超越一切表相，沒有表相就無法彰顯真理；至理之境超越一切言語，沒有言語就無法闡明道。所以理隨事變，遇到因緣就成為宗旨；事得理融，隨機應物。如同云從山谷中升起，又似山谷傳響回聲。必須要物我兩忘，自然就能圓融機智，普遍應物。然後才能離名絕相，聲色純真。只要斷盡凡情，別無其他聖解。』
清旦禪師開示大眾說：『見色而明心，就會墮入坑塹；聞聲而悟道，就會辜負一生。縱然聲色純
【English Translation】 English version: A person from the village.
The master arrived at the Fifth Patriarch's (Hongren) place with a letter. The Fifth Patriarch opened the letter himself and asked, 'What matters are written in the letter?' The master said, 'The literary elegance is already evident.' The Fifth Patriarch said, 'What exactly does it say?' The master said, 'Brandishing the precious sword at Dangyang.' The Fifth Patriarch said, 'Come closer. I don't recognize the characters here.' The master said, 'Don't feign defeat.' The Fifth Patriarch turned to his attendant and said, 'Where is this monk from?' The attendant said, 'This is the head seat, who has been in your presence before.' The Fifth Patriarch said, 'No wonder he has such backbone.' The master said, 'I was once slighted by you.' The Fifth Patriarch熏ed the letter over the incense burner, saying, 'Namo Samantabhadra (Homage to the all-pervading wise one), me duonan.' The master stepped forward and snapped his fingers.
Chan Master Qingdan of Furong in Tanzhou (six in total)
The son of the Yan family of Yilong in Pengzhou. He visited Chan Master Tai of Deshan and heard him give a Dharma talk, quoting Chan Master Zhaozhou, saying, 'The old woman of Mount Tai (referring to the old woman who was an incarnation of Manjusri Bodhisattva) has already been seen through by you.' Chan Master Tai asked, 'What is the intention behind these words?' After a long pause, Chan Master Tai said, 'Go pick the yellow leaves from the tree, and push the white clouds out of the mountain.' Chan Master Qingdan had a sudden awakening upon hearing these words.
The next day, he entered the room for instruction. Chan Master Tai asked, 'The former Baizhang (Hyakujo), not falling into cause and effect, why did he fall into the body of a wild fox? The latter Baizhang, not being ignorant of cause and effect, why did he escape the body of a wild fox?' The master said, 'It's best to bury them together in one pit.' Chan Master Tai repeatedly questioned him, and the master's answers were outstanding, and his words were extraordinary.
Later, while reading the Avatamsaka Sutra (Huayan Jing), there was a saying: 'Breaking through the dust, the sutra emerges.' Chan Master Qingdan's mind and state dissolved at that moment, and the emotions of the sacred and the mundane were exhausted. He unconsciously danced for a whole day. Chan Master Tai recommended Chan Master Qingdan, and his reputation spread like wildfire.
Chan Master Qingdan addressed the assembly, saying, 'The ultimate truth transcends all appearances; without appearances, there is no way to manifest the truth. The ultimate principle transcends all words; without words, there is no way to clarify the Dao. Therefore, principle changes with events, and when encountering conditions, it becomes the tenet. Events are integrated with principle, responding to things according to circumstances. Like clouds rising from the mountains, like valleys echoing sounds. It is necessary to forget both self and things, and then naturally, one can have complete wisdom and universally respond to things. Then one can be free from names and appearances, and the sound and form will be purely true. Just exhaust all mundane emotions, and there is no other sacred understanding.'
Chan Master Qingdan addressed the assembly, saying, 'Seeing form and clarifying the mind will lead to falling into pits and trenches; hearing sound and realizing the Dao will betray one's whole life. Even if the sound and form are pure
真。塵塵入妙。坐在光影里。未為究竟。直須萬機休罷。千聖不攜。撒手那邊。跳出窠臼。到這裡。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。且道。釋迦老子。向甚麼處出頭。良久云。放過一著。
示眾云。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。分毫不相離。如身影相似。欲識佛去處。只這語聲是。
眾中不曉古人意。便認業識。以為心性。如乘破舡。以渡大海。如將𦘕餅。以飽飢腸。無有是處。須知我此門庭。深固幽遠。無人能到。若有到者。終日同門出入。各不相知。終日共個舌頭。各不相識。同中有異。異中有同。同異不相知。步步無前後。若能如是。即色即心。即人即佛。山花開似錦。遍界不曾藏。澗水湛如藍。通身無影像。直饒恁么。墮在死水中。且轉身一句。作么生道。龍向洞中銜雨出。鳳從花裡帶香歸。
示眾云。一葉落天下秋。一塵舉大地收。智者聊聞猛提取。莫待須臾失卻頭。且道。是那個一塵。明眼漢沒窠臼。才聞舉著。拈來便用。不撥一塵。糞掃堆頭。現丈六金身。不撥一境。向蟭螟眼裡。開張世界。隱在一塵中。使天下人。不見軌跡。向一塵中。移身換步。換卻天下人眼睛。所以道。靈鋒寶劍。常露現前。有時出就。佛祖不存。文殊普賢。也須
貶向鐵圍山下。有時入就。風清月白。貍奴白牯。直入蓮花座間。且不出不入時。如何施設。良久云。吽。洎乎打破蔡州。
示眾云。說佛說祖。正如好肉剜瘡。舉古舉今。猶是殘羹餿飯。一聞便悟。已落第二頭。一舉便行。早是不著便。須知個事。如天普蓋。似地普擎。師子游行。不求伴侶。力士伸臂。不借他力。佛祖拈掇不起。衲僧愿見無門。迷悟雙忘。聖凡路絕。且道。從上諸聖。以何法示人。咄。莫妄想。
僧問。至道無難。唯嫌揀擇。時如何。師云。河水從源濁。
臨安府徑山宗杲禪師法嗣
福州西禪鼎需禪師(凡七)
本州長樂林氏子。本老儒業。旬休日。入僧寺。見遺教經。戲看數扳。忽然有省。遂辭親祝髮。一錫湖湘。凡叢林有聲者。例造參扣。法無異味。如水乳合。眼空諸方。無可意者。遂歸桑梓。結茅于羌峰絕頂。不畜童僕。唯一繩床。客至。席地而已。不下山者三年。
大乘佛心才禪師。屢邀不出。后修書責之曰。夫出家兒。既得安樂處。宜弘通大法。以報佛恩。厭喧求靜。獨善其身者。豈智人達士乎。力挽之。既出首眾大乘。嘗問學者。即心即佛因緣。時妙喜庵于洋嶼。師之友彌光。與師書云。庵主手段。與諸方別。可來少款。如何。師笑而不答。光
【現代漢語翻譯】 現代漢語譯本：貶謫到鐵圍山下。有時進入那裡。風清月白的夜晚，貓和牛直接進入蓮花座之間。且說這不入不出的狀態，該如何施展？（停頓良久）吽！等到攻破蔡州的時候（比喻徹底打破迷執）。
開示大眾說：說佛說祖，正像在好肉上剜瘡。舉古舉今，猶如殘羹餿飯。一聽就悟，已經落入第二義。一舉就行，早已是不著邊際。須知這件事，如天空普遍覆蓋，似大地普遍承載。獅子獨行，不求伴侶。力士伸臂，不借他人之力。佛祖也無法拈起，衲僧渴望見到卻無門可入。迷悟雙雙忘卻，聖凡之路斷絕。那麼，從上以來的諸位聖人，用什麼方法來開示世人呢？咄！莫要妄想。
有僧人問：至道沒有困難，只是害怕有所揀擇，這是什麼意思？禪師說：河水從源頭就渾濁了。
臨安府徑山宗杲禪師的法嗣。
福州西禪鼎需禪師（共有七則）。
本是福州長樂林氏的兒子，原本從事儒學。在休假的日子裡，進入僧寺，看到《遺教經》，隨意翻看幾頁，忽然有所領悟，於是辭別親人剃度出家。遊歷湖湘一帶，凡是叢林中有聲望的，都去參訪請教。所說法味沒有差異，如同水乳交融。眼中空無所有，沒有什麼值得在意，於是回到家鄉，在羌峰的絕頂結茅而居，不蓄養童僕，只有一張繩床。客人來了，就坐在地上。不下山三年。
大乘佛心才禪師多次邀請他下山，他都不肯。後來寫信責備他說：『出家人，既然得到了安樂之處，就應該弘揚大法，來報答佛恩。厭惡喧囂而追求清靜，只顧自己修身養性，難道是智者達士所為嗎？』極力勸說他。鼎需禪師這才出來，首先在大乘寺領眾。曾經問一個學人：『即心即佛』的因緣是什麼？當時妙喜庵在洋嶼，鼎需禪師的朋友彌光寫信給他說：『庵主的手段，與各方不同，可以來小住幾日，如何？』鼎需禪師笑著沒有回答。彌光
【English Translation】 English version: Banished to the foot of Mount Iron Ring (Tiewei Shan). Sometimes entering there. On clear, moonlit nights, cats and cows directly enter among the lotus seats. And speaking of this state of neither entering nor exiting, how should it be enacted? (Pausing for a long time) Hum! Until the time of breaking through Cai Zhou (an analogy for completely shattering delusion).
Instructing the assembly: Speaking of the Buddha, speaking of the Patriarchs, is just like carving a sore on good flesh. Citing the past, citing the present, is like leftover scraps and stale rice. To awaken upon hearing, one has already fallen into the secondary meaning. To act upon a single movement, one is already not hitting the mark. One must know that this matter is like the sky universally covering, like the earth universally supporting. A lion walks alone, not seeking companions. A strongman extends his arm, not borrowing the strength of others. Buddhas and Patriarchs cannot pick it up, monks yearn to see it but have no gate to enter. Delusion and enlightenment are both forgotten, the path of the sacred and the mundane is cut off. Then, what method do all the sages from above use to instruct people? DOH! Do not妄想 (wangxiang, engage in delusional thinking).
A monk asked: 'The Great Way is not difficult, only it dislikes choosing. What is the meaning of this?' The Master said: 'The river water is turbid from its source.'
A Dharma successor of Chan Master Zonggao of Jing Shan in Lin'an Prefecture.
Chan Master Dingxu of Xichan in Fuzhou (seven cases in total).
He was originally a son of the Lin family of Changle in Fuzhou, originally engaged in Confucian studies. On a day of rest, he entered a monastery and saw the Sutra of the Buddha's Last Teaching (Yijiao Jing). Casually flipping through a few pages, he suddenly had an awakening. Thereupon, he bid farewell to his parents and shaved his head to become a monk. He traveled to the Hunan and Hubei area. Whenever there was a renowned monastery, he would visit and seek instruction. The Dharma flavor was no different, like water and milk blending together. His eyes were empty of all things, and there was nothing worth caring about. Thereupon, he returned to his hometown and built a hut on the summit of Qiang Peak, not keeping servants, only a rope bed. When guests came, they would sit on the ground. He did not descend the mountain for three years.
Chan Master Foxincai of Dacheng Temple repeatedly invited him to descend the mountain, but he refused. Later, he wrote a letter rebuking him, saying: 'A monastic, having obtained a place of peace and joy, should propagate the Great Dharma to repay the Buddha's kindness. To dislike noise and seek quiet, and to cultivate oneself alone, is this what a wise and accomplished person would do?' He earnestly persuaded him. Only then did Chan Master Dingxu come out and first lead the assembly at Dacheng Temple. He once asked a student: 'What is the cause and condition of 'Mind is Buddha'?' At that time, Miaoxi Hermitage was in Yangyu. Chan Master Dingxu's friend, Miguang, wrote a letter to him, saying: 'The abbot's methods are different from those of other places. How about coming for a short stay?' Chan Master Dingxu smiled and did not answer. Miguang
以計。邀師飯。師往赴之。才及門。會妙喜。為諸徒入室。師隨喜焉。妙喜問。僧問處祖。如何是佛。祖云。即心是佛。作么生。師下語。妙喜㖃之曰。你見解如此。敢妄為人師耶。鳴鼓普說。揭其平生珍重得力處。排為邪解。師淚交頤。不敢仰視。默計曰。我之所得。既為所排。西來不傳之旨。豈止於是耶。遂歸心弟子之列。
一日妙喜問師。內不放出。外不放入。正恁么時如何。師擬開口。妙喜拈竹篦。劈脊連打三下。師於此大悟。戾聲云。和尚已多了也。妙喜又打一下。師作禮。妙喜笑云。汝今日方知道。吾不汝欺也。遂印以偈云。頂門豎亞摩醯眼。肘后邪懸奪命符。瞎卻眼卸卻符。趙州東壁掛葫蘆。
於是名動叢林。
示眾云。句中意。意中句。須彌聳于巨川。句刬意意刬句。烈士發乎狂失。任待牙如劍樹。口似血盆。徒逞辭鋒。虛張意氣。所以凈名杜口。早涉繁詞。摩竭掩關。已揚家醜。自余瓦棺老漢。巖頭大師。向羌峰頂上。拏風鼓浪。玩弄神變。腳跟下好與三十且道。過在甚麼處。良久云。機關不是韓光作。莫把胸襟當等閑。
示眾云。奔流度刃。未是作家。疾𦦨過風。猶為鈍漢。所以蹙指悟道。重益瘡疣。擊竹忘知。一場瞢𥋾。縱饒伎倆俱盡。氣息全無。點檢將來。直是未
【現代漢語翻譯】 現代漢語譯本：於是（他）計劃著（這件事）。邀請（妙喜）禪師吃飯。禪師前去應邀。剛到門口，正趕上妙喜禪師為眾弟子入室講法。他便在一旁隨喜聽法。妙喜禪師問道：『有僧人問處祖（慧海禪師），什麼是佛？處祖回答說：『即心是佛。』你對此怎麼看？』他剛要回答，妙喜禪師呵斥他說：『你的見解如此，竟敢妄為人師嗎？』隨即鳴鼓召集大眾，公開指責他平生珍視並引以為得力之處的見解，斥之為邪解。他聽后淚流滿面，不敢抬頭，心中暗想：『我的所得既然被如此否定，那麼西來（達摩祖師）不傳之旨，難道僅僅是這些嗎？』於是歸心於弟子之列。
一天，妙喜禪師問他：『內不放出，外不放入，正在這個時候，如何是好？』他剛要開口，妙喜禪師拿起竹篦，對著他的背脊連打了三下。他因此大悟，高聲喊道：『和尚您打得太多了！』妙喜禪師又打了一下。他連忙作禮。妙喜禪師笑著說：『你今天才知道，我沒有欺騙你啊！』於是作偈印證說：『頂門豎立摩醯首羅天（Maheśvara，大自在天）的眼睛，肘后斜掛著奪命的符箓。瞎了眼，卸了符，趙州禪師（趙州從諗禪師）在東墻上掛個葫蘆。』
從此，他的名聲震動叢林。
（他）開示大眾說：『句中的意，意中的句，須彌山（Sumeru，佛教中的世界中心）聳立於巨川之上。句剷除意，意剷除句，烈士發出狂放之言。任憑牙齒如劍樹，口如血盆，徒勞地逞口舌之利，虛張聲勢。所以維摩詰（Vimalakirti）默然不語，早已超越了繁瑣的言辭。摩竭陀國（Magadha）掩門自關，已經暴露了家醜。至於瓦棺寺的老漢（指慧忠國師），巖頭禪師（巖頭全豁禪師），在羌峰頂上，迎風鼓浪，玩弄神通變化，腳跟下最好給他三十棒，且說，過錯在哪裡？』良久，（他）說：『機關不是韓光所造，莫把胸懷當成等閑。』
（他）開示大眾說：『奔流在刀刃上飛馳，還不是真正的行家。疾風掠過，仍然是遲鈍的漢子。所以用手指觸碰來領悟佛道，是重疊地增加創傷。擊打竹子而忘記了知覺，是一場糊塗。縱然伎倆全部用盡，氣息全無，仔細檢查起來，還是未到。』
【English Translation】 English version: Thereupon, he planned (this matter). He invited Master Miaoxi (妙喜, Miàoxǐ) for a meal. The Master went to accept the invitation. Just as he reached the door, it happened that Master Miaoxi was giving private instructions to his disciples. He gladly joined in listening. Master Miaoxi asked: 'A monk asked Patriarch Chu (處祖, Chǔzǔ, Huìhǎi Chánshī): 'What is Buddha?' Patriarch Chu replied: 'The mind itself is Buddha.' What do you make of this?' Just as he was about to answer, Master Miaoxi rebuked him, saying: 'With such understanding, how dare you presumptuously act as a teacher?' Then, he beat the drum to gather the assembly and publicly denounced his lifelong cherished and relied-upon views as heretical. Hearing this, he was moved to tears and dared not look up, thinking to himself: 'Since what I have attained is so negated, could it be that the unspoken essence of the Western Transmission (Bodhidharma) is more than just this?' Thereupon, he wholeheartedly joined the ranks of disciples.
One day, Master Miaoxi asked him: 'Neither letting out nor letting in, what is it like at this very moment?' Just as he was about to open his mouth, Master Miaoxi picked up a bamboo staff and struck him three times on the back. At this, he had a great awakening and exclaimed loudly: 'Master, you have given too much!' Master Miaoxi struck him once more. He immediately bowed in gratitude. Master Miaoxi laughed and said: 'Only today do you realize that I have not deceived you!' Then, he sealed his enlightenment with a verse: 'On the crown of the head stands the eye of Maheśvara (摩醯首羅, Mahēśvara, the Great Lord of the World), behind the elbow hangs the life-snatching talisman. Blind the eye, remove the talisman, and Zhao Zhou (趙州, Zhàozhōu, Zhaozhou Congshen) hangs a gourd on the east wall.'
From then on, his name resounded throughout the monastic community.
He instructed the assembly, saying: 'The meaning in the phrase, the phrase in the meaning, Mount Sumeru (須彌, Xūmí, the central mountain of the Buddhist cosmology) towers above the great rivers. The phrase eliminates the meaning, the meaning eliminates the phrase, a valiant person speaks wildly. Let teeth be like sword trees, and mouth like a blood basin, it is futile to display eloquence and put on airs. Therefore, Vimalakirti (維摩詰, Wéimójié) remained silent, having long transcended verbose language. Magadha (摩竭, Mójé) closed its doors, already exposing its family shame. As for the old man of Waguan Temple (referring to Huizhong Guoshi) and Zen Master Yantou (巖頭, Yántóu, Yantou Quanhuo), on the peak of Qiang, they faced the wind and stirred the waves, playing with supernatural transformations. It would be best to give them thirty blows under their feet, and then ask, where does the fault lie?' After a long pause, he said: 'The mechanism is not made by Han Guang, do not take your heart and mind lightly.'
He instructed the assembly, saying: 'To run swiftly on the edge of a blade is not yet the work of a master. To pass through the wind quickly is still a dullard. Therefore, to awaken to the Way by touching with a finger is to add sores upon wounds. To forget knowledge by striking bamboo is a muddled affair. Even if all skills are exhausted and breath is gone, upon careful examination, it is still not yet there.'
在。向上一路。千聖不傳。學者勞形。如猿捉影。既是不傳。達磨一宗。因甚到於今日。喝一喝云。切忘認驢鞍橋。作阿爺下頷。
示眾云。太虛掛劍。用顯吾宗。按坐神威。如何近傍。縱具迴天轉地。電卷星馳底手段。要且不堪勍敵。而今莫有別休咎者么。便請出來相見。如其稍遲涉回。一錘直教粉碎。喝一喝。
示眾云。承言易墜。滯句轉迷。坐卻舌頭。別須有眼。假饒知有。不是俊流。攢眉卻回。未為性懆。翻然一擲。騰過太虛。只這威棱。誰敢覷著。汝才目顧他位。腳踏他門。儘是影響不真。狐貍戀屈。一錘粉碎。未稱平生。不見道。欲知此事。直須揮劍。若不揮劍。漁父棲巢。正恁么時。如何即是。良久云。將此深心奉塵剎。是則名為報佛恩。
至節示眾云。二十五日已前。群陰消伏。泥龍閉戶。二十五日已后。一陽來複。鐵樹開花。正當二十五日。塵中醉客。騎驢騎馬。前街后街。迎相慶賀。物外閑人。衲帔矇頭。圍爐打坐。風蕭蕭雨蕭蕭。冷湫湫。誰管你張先生。李道士。胡達磨。
示眾云。橫按鏌鎁。虛張意氣。穿開䥫壁。徒費精神。直饒不動神鋒。坐致太平。堯舜之君。猶有化在。
福州龜山彌光禪師(凡七)
本州人也。遍歷叢林。后謁妙喜。平生所得。
【現代漢語翻譯】 現代漢語譯本： 和尚說：『向上的一條路，歷代聖賢都不傳授，學人徒勞無功，就像猿猴捉影子一樣。』既然是不傳授的，那麼達磨（Bodhidharma）一宗，為什麼能流傳到今天呢？』 喝一聲說：『千萬不要把驢鞍橋認作你父親的下巴。』
開示大眾說：『在太空中懸掛寶劍，是爲了彰顯我的宗風。按住座位，神威顯赫，如何能夠靠近？縱然具有迴天轉地、電光火石般的手段，也經不起強敵。現在莫有其他見解的人嗎？請出來相見。如果稍微遲疑，一錘子就叫你粉碎。』喝一聲。
開示大眾說：『承接言語容易墮落，拘泥於語句反而更加迷惑。』堵住舌頭，必須要有眼力。即使知道一些，也不是傑出的人。皺著眉頭退回去，還算不上性情急躁。突然一擲，騰越過太空，僅僅這威嚴，誰敢正視？你才用眼睛顧及其他位置，腳踏入其他門庭，都是虛幻不真，像狐貍迷戀洞穴。一錘粉碎，還不能稱心如意。不見古人說：『想要知道這件事，必須揮劍直斷。如果不揮劍，就像漁夫在樹上築巢。』正在這個時候，如何是好？』 良久才說：『將此深心奉獻給無盡的世界，這才能報答佛的恩德。』
冬至開示大眾說：『冬至前二十五天，陰氣消退潛藏，泥龍關閉門戶。冬至后二十五天，陽氣復生，鐵樹開花。』正當冬至這一天，世俗中的醉客，騎驢騎馬，前街后街，互相迎接慶祝。世外的閑人，用衲衣蒙著頭，圍著爐子打坐。風蕭蕭雨蕭蕭，冷冷清清。誰管你張先生、李道士、胡達磨（Hu Damo）。』
開示大眾說：『橫著按住鏌鎁（Moye，寶劍名），虛張聲勢，穿開鐵壁，徒勞精神。即使不動用神鋒，就能使天下太平，像堯舜這樣的君王，還有教化存在。』
福州龜山彌光禪師（Fuzhou Guishan Miguang Chanshi）（共七則）
是本州人。遍游叢林，後來拜見妙喜（Miaoxi）。平生所學。
【English Translation】 English version: The monk said: 'The path upwards, the sages of all ages have not transmitted it; scholars labor in vain, like monkeys grasping at shadows.' Since it is not transmitted, why has the Dharma (Damo) sect been able to spread to this day?' He shouted and said: 'Never mistake the donkey saddle bridge for your father's chin.'
Instructing the assembly, he said: 'Hanging a sword in the void is to manifest my sect's style. Pressing down on the seat, divine power is evident, how can one approach? Even with the means to turn the world upside down and move with lightning speed, it is still not enough to withstand a strong enemy. Now, are there any others with different views? Please come forward to meet me. If you hesitate even slightly, I will smash you to pieces with one hammer.' He shouted.
Instructing the assembly, he said: 'Accepting words is easy to fall, clinging to sentences is even more confusing.' Blocking the tongue, one must have insight. Even if you know something, you are not an outstanding person. Frowning and retreating is not considered impatience. Suddenly throwing oneself, soaring through the void, just this power, who dares to look at it? If you only look at other positions and step into other doors, it is all illusory and untrue, like a fox infatuated with its den. Smashing it to pieces with one hammer is not enough to satisfy a lifetime. Haven't you heard it said: 'If you want to know this matter, you must wield the sword directly. If you don't wield the sword, you are like a fisherman nesting in a tree.' At this very moment, what is it?' After a long silence, he said: 'Dedicate this deep heart to the endless realms, and this is called repaying the Buddha's kindness.'
At the Winter Solstice, instructing the assembly, he said: 'Twenty-five days before the Winter Solstice, the yin energy recedes and hides, and the mud dragon closes its doors. Twenty-five days after the Winter Solstice, the yang energy revives, and the iron tree blooms.' On this very day of the Winter Solstice, the drunken guests in the world, riding donkeys and horses, on the front and back streets, greet and celebrate each other. The idle people outside the world, covering their heads with patched robes, sit around the stove in meditation. The wind whistles and the rain drizzles, cold and desolate. Who cares about Mr. Zhang, Taoist Li, or Hu Damo (Bodhidharma)?'
Instructing the assembly, he said: 'Holding the Moye (a famous sword) horizontally, displaying false courage, piercing through the iron wall, is a waste of energy. Even if you don't use the divine blade, you can bring peace to the world, like the rulers Yao and Shun, there is still transformation.'
Zen Master Miguang of Guishan in Fuzhou (seven in total)
He was a native of this state. He traveled through the forests and later visited Miaoxi. What he learned in his life.
五技而窮。凡半年。無啟口處。
一日入室。妙喜問。吃粥了也。洗缽盂了也。燒香行道了也。去卻藥忌。道將一句來。師云。裂破。妙喜色莊云。又來這裡。說禪那。師于言下大悟。遍體汗下。遂作禮。妙喜以偈印之云。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生是今日。孰云千里賺吾來。
師亦作投機頌云。輕輕一拶怒雷吼。驚起法身藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。
后開法泉之教忠。終於本山。
示眾云。雨霽云收。巖巒聳翠。風和日暖。殿閣生春。梁間乳燕語關關。原上夭桃紅灼灼。最好是靈云一見。自謂平生不疑。玄沙聞來便道。深談實相。二老漢。具頂門眼。有肘后符。檢點將來。未免尋聲逐色。且道。透脫一句。又作么生。還委悉么。乍雨乍晴寒食節。半明半暗禁菸天。
示眾云。月生一。一言勘破維摩詰。月生二。百草頭邊恣遊戲。月生三。白牯貍奴解放憨。放行則錦上添花。把住則真金失色。敢問大眾。把住好。放行好。良久云。深秋簾幕千家雨。落日樓臺一笛風。
示眾云。有句無句。如藤倚樹。師云。放憨作么。及乎樹倒藤枯。句歸何處。情知你諸人。卒討頭鼻不著。為甚如此。只為分明極。翻令所得遲。
示眾。拈起拄杖。卓一
【現代漢語翻譯】 現代漢語譯本 五種技藝都學了，卻還是走投無路。這樣過了大約半年，（我）沒有機會開口請教。
有一天進入方丈室，妙喜禪師問：『吃粥了嗎？洗缽了嗎？燒香了嗎？繞佛了嗎？』（現在）去掉那些藥忌（無用之語），說一句（你的見解）來！我回答說：『裂破。』妙喜禪師臉色嚴肅地說：『又來這裡說禪嗎？』我當下大悟，全身汗如雨下，於是向妙喜禪師行禮。妙喜禪師用偈語印證說：『龜毛也能拈得，笑得多麼開心啊！一擊之下，萬重關鎖打開。慶幸平生就是今天，誰說千里迢迢是白跑一趟呢？』
我也作了一首投機頌說：『輕輕一碰，如怒雷轟鳴，驚醒了藏在北斗星下的法身。洪波浩渺，波浪滔天，拈得鼻孔，卻失卻口。』
後來在泉之教忠開法，最終在本山圓寂。
（禪師）開示大眾說：『雨後雲散，山巖顯得更加翠綠，風和日麗，殿閣充滿了春意。房梁間的乳燕呢喃細語，原野上的桃花紅艷艷的。最好是靈雲和尚一見桃花而悟道，自認為平生不再有疑惑。』玄沙禪師聽了之後便說：『（你）深入地談論實相，（真是）兩個老漢，具備頂門眼，有肘后符。』（但）仔細檢查起來，（你們）還是免不了尋聲逐色。（那麼）且說，透脫（生死）的一句，又該怎麼說呢？還明白嗎？乍雨乍晴是寒食節，半明半暗是禁菸天。
（禪師）開示大眾說：『月生一，一句話就駁倒了維摩詰（Vimalakirti，一位著名的在家菩薩）。月生二，在百草頭上隨意遊戲。月生三，放開了那頭憨態可掬的白牯貍奴。放開它，就像錦上添花；抓住它，就像真金失色。』敢問各位，抓住好，還是放開好？良久，（禪師）說：『深秋簾幕千家雨，落日樓臺一笛風。』
（禪師）開示大眾說：『有句無句，就像藤蔓依附樹木。』（有人）問：『放憨作什麼？』（禪師）說：『等到樹倒藤枯，那句話又歸於何處呢？』我知道你們這些人，最終也找不到頭緒。為什麼會這樣呢？只因爲太分明了，反而使得領悟遲緩。
（禪師）開示大眾。拿起拄杖，敲了一下。
【English Translation】 English version Having mastered five skills, I was still at my wit's end. For about half a year, I had no opportunity to open my mouth (to ask for guidance).
One day, upon entering the abbot's room, Zen Master Miaoxi asked: 'Have you eaten your porridge? Have you washed your bowl? Have you burned incense? Have you circumambulated?' (Now) discard those medicinal taboos (useless words), and speak a phrase (of your understanding)! I replied: 'Torn apart.' Zen Master Miaoxi said with a stern face: 'Coming here again to talk about Zen?' At that moment, I had a great enlightenment, and sweat poured down my body. So I bowed to Zen Master Miaoxi. Zen Master Miaoxi sealed it with a verse, saying: 'Even turtle hair can be plucked, laughing so happily! With one strike, ten thousand layers of locks are opened. Rejoicing that this day is the day of my life, who says that traveling thousands of miles was a wasted trip?'
I also composed a verse of accord, saying: 'A gentle touch, like a roaring thunder, awakens the Dharmakaya (Dharma body) hidden under the Big Dipper. The vast waves are boundless, the waves are滔天, grasping the nostrils, but losing the mouth.'
Later, he opened the Dharma at Jiaozhong in Quan, and finally passed away at this mountain.
(The Zen master) instructed the assembly, saying: 'After the rain, the clouds disperse, and the rocks and mountains appear even more verdant. The wind is gentle and the sun is warm, and the halls and pavilions are full of spring. The swallows in the beams chirp softly, and the peach blossoms in the fields are red and bright. The best is Lingyun's enlightenment upon seeing the peach blossoms, thinking that he would never doubt again in his life.' Zen Master Xuansha heard this and said: '(You) deeply discuss the true nature, (truly) two old men, possessing the eye on the top of the head, having the talisman behind the elbow.' (But) upon careful examination, (you) still cannot avoid seeking sound and pursuing color. (So) tell me, what is the phrase of breaking through (birth and death)? Do you understand? Intermittent rain and sunshine is the Cold Food Festival, half-bright and half-dark is the Smoke Prohibition Day.'
(The Zen master) instructed the assembly, saying: 'The moon gives birth to one, one word refutes Vimalakirti (Vimalakirti, a famous lay Bodhisattva). The moon gives birth to two, freely playing on the tips of hundreds of grasses. The moon gives birth to three, releasing that silly white buffalo. Letting it go is like adding flowers to brocade; holding onto it is like losing true gold.' May I ask everyone, is it better to hold on, or is it better to let go? After a long silence, (the Zen master) said: 'In deep autumn, the curtains are filled with rain in thousands of homes, and in the setting sun, a flute plays on the terraces.'
(The Zen master) instructed the assembly, saying: 'With or without a phrase, it is like a vine relying on a tree.' (Someone) asked: 'What is the use of letting go of silliness?' (The Zen master) said: 'When the tree falls and the vine withers, where does that phrase return to?' I know that all of you will ultimately not find the beginning or the end. Why is this so? Only because it is too clear, it makes the realization delayed.
(The Zen master) instructed the assembly. He picked up his staff and struck it once.
卓。喝一喝云。不是坐來頻勸酒。自從別後見君稀。
示眾云。夢幻空花。何勞把捉。得失是非。一時放卻。遂擲下拂子云。山僧今日。已是放下了也。汝等諸人。又作么生。遂喚侍者云。收取拂子。
僧問。見與師齊。減師半德。見過於師。方堪傳授。只如見與師齊。為甚麼。卻減師半德。師云。我不可參雲門禪不得。云見過於師。方堪傳授。未審傳個甚麼。師云。莫謗他好。
福州東禪思岳禪師(凡三)
本州人也。示眾云。啞卻我口。直須要道。塞卻你耳。切忌蹉過。昨日有人。從天臺來。卻道。泗洲大聖。在洪州。打坐十字街頭。賣行貨。是甚麼。斷跟草鞋。尖檐席帽。
師問僧。甚處來。云黃檗來。師云。黃檗有何言句。云某甲到這裡。一時忘卻。師云。上座豈不是黃檗來。云是。師云。又道忘卻。僧擬議。師便喝出。
師問僧。道人相見時如何。云更無餘事。師云。趙州道呈漆器。又作么生。僧便喝。師云。你道無餘事。又喝作么。僧擬議。師便打云。莫道無餘事好。
福州西禪守凈禪師(凡四)
示眾云。未到雲門。不免岐路波吒。前不至村。后不至店。及乎到來。又須透出始得。若不透出。坐在里許。前面毒蛇成群。背後猛虎無數。頭上火是迸散
【現代漢語翻譯】 現代漢語譯本： 禪師說：『喝茶去。』又說：『不是常常坐著勸人喝酒，自從分別后很少見到你。』
禪師開示大眾說：『夢幻空花，何必執著把捉？得失是非，一時放下。』於是擲下拂子說：『山僧我今天，已經是放下了。你們這些人，又怎麼樣呢？』於是叫侍者說：『把拂子收起來。』
有僧人問：『見解與老師相同，減少老師一半的德行；見解超過老師，才堪傳授。如果見解與老師相同，為什麼卻減少老師一半的德行？』禪師說：『我不能不參學雲門禪師的禪法。』僧人又問：『雲門說見解超過老師，才堪傳授，不知道傳授個什麼？』禪師說：『不要誹謗他才好。』
福州東禪思岳禪師（共有三則）
是本州人。開示大眾說：『堵住我的口，必須說出道；塞住你的耳朵，切忌錯過。昨天有人，從天臺山來，卻說泗洲大聖（指唐代僧人泗洲大聖），在洪州（今江西南昌），在十字街頭打坐，賣日用品。是什麼呢？是斷了後跟的草鞋，尖帽檐的席帽。』
禪師問僧人：『從哪裡來？』僧人說：『從黃檗山來。』禪師說：『黃檗山有什麼言語？』僧人說：『我到這裡，一時忘記了。』禪師說：『上座你不是從黃檗山來嗎？』僧人說：『是。』禪師說：『又說忘記了。』僧人猶豫不決。禪師便喝斥他。
禪師問僧人：『道人相見時如何？』僧人說：『更沒有其他事。』禪師說：『趙州禪師說呈漆器，又怎麼樣？』僧人便喝。禪師說：『你說沒有其他事，又喝什麼？』僧人猶豫不決。禪師便打他說：『不要說沒有其他事才好。』
福州西禪守凈禪師（共有四則）
開示大眾說：『未到雲門宗，不免在岔路上奔波。前面不到村，後面不到店。等到到來，又必須透脫出去才行。如果不透脫出去，坐在裡邊，前面毒蛇成群，背後猛虎無數，頭上火星迸散。』
【English Translation】 English version: The Zen master said, 'Go have some tea.' He also said, 'It's not often that I sit and urge people to drink wine; it's rare to see you since we parted.'
The Zen master instructed the assembly, saying, 'Dreams and illusory flowers, why bother grasping at them? Gains and losses, right and wrong, let them all go at once.' Then he threw down his whisk and said, 'This old monk, today, has already let go. What about all of you?' Then he called to the attendant, saying, 'Put the whisk away.'
A monk asked, 'If one's understanding is equal to the teacher's, one's virtue is diminished by half; only if one's understanding surpasses the teacher's is one worthy of receiving the transmission. If one's understanding is equal to the teacher's, why is one's virtue diminished by half?' The Zen master said, 'I cannot help but study the Zen of Zen Master Yunmen (a famous Zen master of the Yunmen school).' The monk then asked, 'Yunmen said that only if one's understanding surpasses the teacher's is one worthy of receiving the transmission; I wonder what is being transmitted?' The Zen master said, 'It's best not to slander him.'
Zen Master Siyue (meaning 'Thinking of the Mountain') of Dongchan (Eastern Zen Monastery) in Fuzhou (a city in China) (Total of three cases)
He was a native of this prefecture. He instructed the assembly, saying, 'Block my mouth, you must speak the Dao; block your ears, be careful not to miss it. Yesterday someone came from Mount Tiantai (a famous mountain in China), but said that the Great Sage of Sizhou (referring to the monk Great Sage of Sizhou of the Tang Dynasty), in Hongzhou (present-day Nanchang, Jiangxi), was sitting in meditation at the crossroads, selling daily goods. What are they? They are straw sandals with broken heels, and bamboo hats with pointed brims.'
The Zen master asked a monk, 'Where do you come from?' The monk said, 'From Huangbo Mountain (a mountain where a famous Zen monastery was located).' The Zen master said, 'What words are there at Huangbo Mountain?' The monk said, 'When I arrived here, I forgot them all at once.' The Zen master said, 'Are you not from Huangbo Mountain?' The monk said, 'Yes.' The Zen master said, 'And yet you say you forgot.' The monk hesitated. The Zen master then shouted at him.
The Zen master asked a monk, 'How is it when Daoists meet?' The monk said, 'There is nothing else.' The Zen master said, 'What about Zen Master Zhaozhou (a famous Zen master) presenting lacquerware?' The monk then shouted. The Zen master said, 'You say there is nothing else, then why do you shout?' The monk hesitated. The Zen master then hit him, saying, 'It's best not to say there is nothing else.'
Zen Master Shoujing (meaning 'Guarding Purity') of Xichan (Western Zen Monastery) in Fuzhou (Total of four cases)
He instructed the assembly, saying, 'Before arriving at the Yunmen School (a school of Zen Buddhism), one cannot avoid wandering on divergent paths. The front does not reach a village, the back does not reach a shop. When you arrive, you must break through and get out. If you do not break through and get out, and sit inside, in front are groups of poisonous snakes, behind are countless fierce tigers, and sparks of fire are scattering on your head.'
。腳下劍戟森然。而今一眾。盡在里許。眉毛相似。眼孔一般。誰是透出者。誰是透不出者。明眼高人。試為雲門指出。貴圖一夏在此。亦不虛過。儻或不爾。還我九十日飯錢來。
示眾云。善鬥者。不顧其首。善戰者。必獲其功。其功既獲。坐致太平。太平既致。高枕無憂。罷拈三尺劍。休弄一張弓。歸馬于華山之陽。放牛于桃林之野。風以時而雨以時。漁父歌而樵人舞。雖然如是。堯舜之君猶有化在。爭似乾坤收不得。堯舜不知名。渾家不管興亡事。偏愛和云占洞庭。
示眾云。閉卻口。時時說。截卻舌。無間歇。無間歇。最奇絕。最奇絕。眼中屑。既是奇絕。為甚麼。卻成眼中屑。了了了時無可了。玄玄玄處亦須呵。
示眾。舉教中道。佛滅度后。其為善知識者。總是見佛來。後來歸宗和尚道。其為善知識者。不可容易。所睹善知識者。亦不可輕慢。
師云。歸宗恁么道。恰似新婦怕阿家。未免隨他舌頭轉。殊不知。其為善知識者。只是個瞎漢。所睹善知識者。如宿世冤蒙。便好剜卻眼睛掀卻腦蓋。雖然如是。未足酬恩。
建寧府開善道謙禪師(凡八)
本府人也。初之京師。謁圓悟禪師。無所省發。后隨妙喜庵居泉南。妙喜領徑山。師亦侍行。未幾。令師往長沙。通紫
【現代漢語翻譯】 現代漢語譯本：腳下劍戟森然，如今這一群人，都在這附近。眉毛相似，眼孔一般。誰是能夠透徹領悟的？誰是不能透徹領悟的？明眼的高人，請為雲門指出。各位如果能在這裡度過一個夏天，也不算白過。如果不能，還我九十天的飯錢來！
示眾說：善於搏鬥的人，不顧惜自己的頭顱；善於作戰的人，必定獲得成功。獲得成功之後，就能安穩地帶來太平。太平到來之後，就可以高枕無憂。放下三尺寶劍，停止拉動弓箭。把戰馬放歸華山南邊，把耕牛放牧到桃林的原野。風調雨順，漁夫歌唱，樵夫舞蹈。即使這樣，堯舜這樣的君王還有教化要做。怎比得上天地乾坤都無法收納，堯舜之君也不知道自己的名聲，所有人都不過問國家的興亡大事，只喜歡和白雲一起佔據洞庭湖。
示眾說：閉上嘴，時時都在說；截斷舌頭，沒有間斷。沒有間斷，最奇妙絕倫。最奇妙絕倫，只是眼中的塵屑。既然是奇妙絕倫，為什麼卻成了眼中的塵屑？明白了的時候，就沒有什麼可以明白的；玄妙的地方，也需要呵斥。
示眾。引用教中的話：佛陀涅槃之後，作為善知識（kalya-mitra，指引正道的朋友或導師）的人，總是見到佛陀的到來。後來歸宗和尚說：作為善知識的人，不可輕易對待；所遇到的善知識，也不可輕慢。
雲門禪師說：歸宗這樣說，就像新媳婦害怕婆婆一樣，免不了隨著婆婆的舌頭轉。殊不知，作為善知識的人，只是個瞎子；所遇到的善知識，如同前世的冤家。最好剜掉眼睛，掀開腦蓋。即使這樣，還不足以報答恩情。
建寧府開善道謙禪師（總共八位）
是本府人。起初前往京城，拜見圓悟禪師，沒有領悟。後來跟隨妙喜庵居住在泉南。妙喜領管徑山，道謙禪師也侍奉跟隨。不久，妙喜讓道謙禪師前往長沙，通報紫
【English Translation】 English version: Swords and halberds stand menacingly underfoot. Now, this entire group is gathered nearby. Their eyebrows are similar, their eyes alike. Who is the one who can see through it? Who is the one who cannot? Clear-eyed masters, please point them out for Yunmen. If you can spend a summer here, it will not be in vain. If not, return my ninety days' worth of meal money!
Instructing the assembly, he said: 'A good fighter does not care for his head; a good warrior will surely achieve success. Once success is achieved, peace will naturally follow. Once peace is achieved, one can rest easy without worry. Put down the three-foot sword, stop drawing the bow. Return the warhorses to the south of Mount Hua, and graze the cattle in the wilderness of Peach Blossom Grove. The wind blows in its season, and the rain falls in its time. Fishermen sing, and woodcutters dance. Even so, even rulers like Yao and Shun still have transformations to make. How can it compare to being beyond the reach of heaven and earth, where Yao and Shun are unknown, and no one cares about the rise and fall of nations, preferring only to occupy Dongting Lake with the clouds?'
Instructing the assembly, he said: 'Close your mouth, yet speak constantly; cut off your tongue, yet never cease. Never cease, most wondrous and unique. Most wondrous and unique, yet merely dust in the eye. Since it is wondrous and unique, why does it become dust in the eye? When understanding is complete, there is nothing left to understand; even the most profound mysteries must be scolded.'
Instructing the assembly, he quoted a teaching: 'After the Buddha's (Buddha, the awakened one) Parinirvana (parinirvāṇa, the complete cessation of suffering), those who are good advisors (kalya-mitra, spiritual friend or mentor) always see the Buddha coming.' Later, Zen Master Guizong said: 'Those who are good advisors should not be treated lightly; nor should those good advisors whom one encounters be disrespected.'
The Master (Yunmen) said: 'Guizong's words are like a new bride fearing her mother-in-law, inevitably following her every word. Little does he know that a good advisor is merely a blind man, and the good advisor one encounters is like an enemy from a past life. It would be best to gouge out his eyes and tear off his skull. Even then, it would not be enough to repay the kindness.'
Zen Master Daqian of Kaisan Monastery in Jianning Prefecture (eight in total)
Was a native of this prefecture. He initially went to the capital to visit Zen Master Yuanwu, but gained no enlightenment. Later, he followed Miaoxi An to live in Quannan. When Miaoxi took charge of Jingshan, the Master also served and followed. Before long, Miaoxi sent the Master to Changsha to inform Zi
嵓居士張丞相書。師自謂。我參禪二十年。無入頭處。更作此行。決定荒廢。意欲無行。友人宗元者。叱曰。不可在路。便參禪不得也。去吾與汝俱往。師不得已而行。在路泣。謂元曰。我一生參禪。殊無得力處。今又途路奔波。如何得相應去。元告之曰。你但將諸方參得底。悟得底。圓悟妙喜。為你說得底。都不要理會。途中可替底事。我盡替你。只有五件事。替你不得。你須自家知當。師云。五件者何事。愿聞其要。元云。著衣。飯吃。屙屎。送尿。駝個死屍。路上行。師于言下領旨。不覺手舞足蹈。
元復告之曰。你這回方可通紫巖書。汝可前進。吾當歸矣。元即皈徑山。
師到長沙。留半載。
秦國太夫人。日常看經。因問師云。徑山和尚。尋常如何教人蔘禪。師云。和尚令人屏去雜事。唯看。僧問趙州。狗子還有佛性也無。州云無。又僧問雲門。如何是佛。門云乾屎橛。但一切時。一切處。頻頻提撕看。以悟為則。國太。欲辨此事。宜輟看經。專一體究。始得。國太依教。未及月餘。俄有省發。作偈云。逐日看經文。如逢舊識人。勿言頻有礙。一舉一回新。
師告回。及徑山。妙喜䇿杖門待。一見而喜曰。建州子。你這回別也。於是日益玄奧。后出世玄沙。遷建寧開善。而終老焉
【現代漢語翻譯】 現代漢語譯本：
嵓居士張丞相書。
師（指某位禪師）自謂：『我參禪二十年，無入頭處。更作此行，決定荒廢。』意欲無行。友人宗元者，叱曰：『不可！在路，便參禪不得也？去！吾與汝俱往。』師不得已而行，在路泣，謂元曰：『我一生參禪，殊無得力處，今又途路奔波，如何得相應去？』元告之曰：『你但將諸方參得底，悟得底，圓悟妙喜（指圓悟克勤禪師），為你說的底，都不要理會。途中可替底事，我盡替你。只有五件事，替你不得，你須自家知當。』師云：『五件者何事？愿聞其要。』元云：『著衣，飯吃，屙屎，送尿，駝個死屍，路上行。』師于言下領旨，不覺手舞足蹈。
元復告之曰：『你這回方可通紫巖書。汝可前進，吾當歸矣。』元即皈徑山。
師到長沙，留半載。
秦國太夫人，日常看經，因問師云：『徑山和尚，尋常如何教人蔘禪？』師云：『和尚令人屏去雜事，唯看：僧問趙州（指趙州從諗禪師），狗子還有佛性也無？州云無。又僧問雲門（指雲門文偃禪師），如何是佛？門云乾屎橛。但一切時，一切處，頻頻提撕看，以悟為則。』國太欲辨此事，宜輟看經，專一體究，始得。國太依教，未及月餘，俄有省發，作偈云：『逐日看經文，如逢舊識人。勿言頻有礙，一舉一回新。』
師告回，及徑山，妙喜（指大慧宗杲禪師）䇿杖門待，一見而喜曰：『建州子，你這回別也。』於是日益玄奧，后出世玄沙，遷建寧開善，而終老焉。
【English Translation】 English version:
The letter from Layman Yan, Prime Minister Zhang.
The master (referring to a certain Chan master) said to himself, 'I have practiced Chan for twenty years, but there is no entry point. Furthermore, making this journey will surely be a waste.' He intended not to go. His friend Zongyuan scolded him, saying, 'No! How can you not practice Chan on the road? Go! I will go with you.' The master reluctantly went, weeping on the road, and said to Yuan, 'I have practiced Chan all my life, but there is no progress. Now I am rushing about on the road, how can I be in accordance with the Way?' Yuan told him, 'Just put aside all that you have learned and understood from various places, what Yuanwu Miaoxi (referring to Chan Master Yuanwu Keqin) has said to you. I will take care of everything I can for you on the journey. There are only five things that I cannot take care of for you, you must be aware of them yourself.' The master said, 'What are these five things? I wish to hear their essence.' Yuan said, 'Putting on clothes, eating food, defecating, urinating, and carrying a dead body on the road.' The master understood the meaning immediately and began to dance with joy.
Yuan then told him, 'Now you can understand the Ziyan writings. You can go forward, I will return.' Yuan then returned to Jingshan.
The master arrived in Changsha and stayed for half a year.
The Grand Madam of the Qin State, who read scriptures daily, asked the master, 'How does the Jingshan monk usually teach people to practice Chan?' The master said, 'The monk tells people to put aside miscellaneous matters and only contemplate: A monk asked Zhaozhou (referring to Chan Master Zhaozhou Congshen), does a dog have Buddha-nature? Zhaozhou said no. Another monk asked Yunmen (referring to Chan Master Yunmen Wenyan), what is Buddha? Yunmen said a dried dung stick. But at all times, in all places, frequently contemplate these, taking enlightenment as the principle.' If the Grand Madam wants to discern this matter, she should stop reading scriptures and concentrate on investigating this one thing. Only then will she succeed. The Grand Madam followed his teaching, and in less than a month, she suddenly had an awakening and composed a verse: 'Reading scriptures daily, it is like meeting an old acquaintance. Do not say it is often an obstacle, every reading is new.'
The master bid farewell and arrived at Jingshan. Miaoxi (referring to Chan Master Dahui Zonggao) waited at the gate with a staff, and upon seeing him, he rejoiced and said, 'You, the man from Jianzhou, are different this time.' From then on, he became increasingly profound, later becoming the abbot of Xuansha, and then moved to Jianning Kaishan, where he lived out his days.
。
示眾云。祖師門下。本分提綱。任是明眼衲僧。到此罔知所措。假使十方剎海。塵沙如來。同時出現。現無量神通光明。發無窮辨才智慧。總用一點不著。直得心機泯絕。凡聖無蹤。如萬仞壁立懸崖。一切人無湊泊處。便恁么去。盡法無民。到這裡。事不獲已。通一線道。故先聖謂之脫珍御服。著弊垢衣。回首塵勞。曲開方便。所以達磨大師。從西土來。抑下無限威光。向少林面壁九年。守株待兔。更有個神光座主。不識好惡。立雪齊腰。自斷左臂。達磨乃問。你立雪斷臂。當爲何事。光云。某甲心未寧。乞師安心。達磨云。將心來。與汝安。光良久云。覓心了不可得。達磨云。與汝安心竟。啞。好鈍置殺人。當時何不捩轉麵皮。教這老漢。一場懡㦬。可惜放過。直至如今。令人扼腕。
後來又問。汝自見吾。得個甚麼。光禮拜。依位而立。便搽糊他道。汝得吾髓。轉見不堪。自此一人傳虛。萬人傳實。喚作傳法救迷情。一例墮他野狐窟里。更無一個。軒昂特立。不受人謾。獨脫底大丈夫。只今莫有恁么人么。有則出來。對人天眾前。分明吐露。一任飛當激電。奪鼓攙旗。也要為舟為梁。為龜爲鑑。庶不辜檀越今日。請山僧出世。而山僧亦不虛出來施設。彼此利益。豈不快哉。有么有么。如無。且看
【現代漢語翻譯】 現代漢語譯本： 開示大眾說：『祖師門下的，最根本的綱要，就算是明眼的僧人，到這裡也會不知所措。 假設十方世界，如塵沙般眾多的如來，同時出現，顯現無量的神通光明，發出無窮的辯才智慧，總也用不著一點。 直到心機泯滅，凡聖無蹤，如萬仞高聳的懸崖峭壁，任何人都沒有可以靠近的地方。 便就這樣過去，儘是法而沒有人民。到了這裡，事情不得已，開通一線道路。 所以先聖說這是『脫下珍貴的御服，穿上破舊的污衣，回頭看看塵世的辛勞，權且開啟方便之門。』 所以達摩大師，從西土而來，壓下無限的威光，在少林寺面壁九年，守株待兔。 更有個神光座主，不識好壞，在雪中站立到齊腰深，自己砍斷左臂。 達摩於是問：『你立雪斷臂，是爲了什麼事？』 神光說：『我的心不得安寧，乞求師父為我安心。』 達摩說：『把心拿來，我為你安。』 神光很久后說：『尋找心，最終不可得。』 達摩說：『我已經為你安心了。』 啞！好鈍，白白地殺了人。 當時為什麼不轉過臉皮，教訓這老漢，讓他一場尷尬。 可惜放過了。 直到現在，還令人扼腕嘆息。
後來（達摩）又問（慧可）：『你親自見到我，得到了什麼？』 慧可禮拜，依位而立。 這就含糊其辭地說他（慧可）道：『你得到了我的髓，反而更加不堪。』 從此一人傳虛，萬人傳實，稱作傳法救迷情，一例墮入野狐窟里。 再沒有一個，軒昂特立，不受人欺騙，獨脫的大丈夫。 如今莫有這樣的人嗎？ 有就出來，在人天大眾面前，分明吐露。 哪怕飛箭激電，奪鼓攙旗，也要為舟為梁，為龜爲鑑。 這樣才不辜負檀越今天，請山僧出世。 而山僧我也不虛此行，出來施設，彼此利益，豈不快哉。 有嗎？有嗎？ 如果沒有，且看……』
【English Translation】 English version: The master addressed the assembly, saying: 'Within the lineage of the Patriarchs, the fundamental principle is such that even the most discerning monks find themselves at a loss. Imagine that countless Tathagatas, as numerous as the sands in the oceans of the ten directions, were to appear simultaneously, manifesting boundless supernatural powers and light, and uttering endless eloquence and wisdom; yet all of this would be utterly useless. Only when the machinations of the mind cease, and all traces of the mundane and the sacred vanish, like a sheer cliff of ten thousand fathoms, where no one can find a foothold, can one truly proceed. In such a state, there is only the Dharma, without any people. Reaching this point, one is compelled to open a narrow path. Therefore, the ancient sages spoke of 'removing precious garments and donning tattered rags, turning back to the toils of the world, and expediently opening the door of skillful means.' Thus, Bodhidharma (達摩大師), coming from the Western Lands, suppressed his boundless majestic light and faced the wall at Shaolin Monastery (少林) for nine years, waiting like a man guarding a tree stump for a rabbit. Furthermore, there was the Venerable Shenguang (神光座主), who did not discern good from bad, standing in snow up to his waist, and severing his own left arm. Bodhidharma then asked: 'Why do you stand in the snow and cut off your arm?' Shenguang replied: 'My mind is not at peace; I beg the master to pacify it.' Bodhidharma said: 'Bring me your mind, and I will pacify it for you.' After a long silence, Shenguang said: 'I have sought my mind, but I cannot find it.' Bodhidharma said: 'I have already pacified your mind.' Dumb! How dull, killing a man in vain. Why didn't he turn his face around at that time and teach that old man a lesson, leaving him utterly embarrassed? It is a pity that he let it go. Even now, it makes one sigh in regret.
Later, (Bodhidharma) further asked (Huike): 'Since you have personally seen me, what have you attained?' Huike bowed and stood in his place. This vaguely implied that he (Huike) said: 'You have attained my marrow, but it is even more unbearable.' From then on, one person spread falsehood, and ten thousand spread the truth, calling it 'transmitting the Dharma to save deluded beings,' all falling into the fox's den. There is no one who stands tall and independent, not deceived by others, a great hero who is truly liberated. Are there such people here today? If so, come forth and clearly reveal yourselves before the assembly of humans and devas. Even if it means flying arrows and flashing lightning, seizing drums and snatching flags, you must be a boat and a bridge, a tortoise and a mirror. Only then will you not disappoint the benefactors who have invited this mountain monk to appear in the world today. And I, the mountain monk, will not come in vain, but will come to teach and benefit each other. Wouldn't that be wonderful? Are there any? Are there any? If not, then look...'
拄杖子。逞神通去也。驀拈拄杖。卓一下云。莫怪從前多意氣。他家曾踏上頭關。
示眾云。竺土大仙心。東西密相付。如何是密付底心。良久云。八月秋何處熱。
示眾云。德山入門便棒。大似傍若無人。臨濟入門便喝。也是干氣脹。俱胝一生。只豎個指頭。蝦跳何曾出得鬥。雪峰輥毬。禾山打鼓。秘魔擎杈。道吾作舞。儘是小兒戲劇。自余之輩。故是熱大不緊。且畢竟如何。花須連夜發。莫待曉風吹。
示眾云。擬則喪。動則乖。不擬不動。又似個無孔鐵錘。有甚麼提掇處。到這裡。須是咬豬狗底手腳。你不見。臨濟侍立德山。山云。今日困。濟云。這老漢。寐語作么。山擬拈棒。濟便掀倒繩床。
你看。他兩個老作家。等閒蕩蕩地。鋒铓不露。忽然觸著。便如草窠里大蟲。突然地。誰敢近著。近著則喪身失命。所以道。據虎頭收虎尾。第一句下明宗旨。敢問大眾。且道。虎頭作么生據。虎尾作么生收。把甚麼。為第一句。以何為宗旨。作家漢。不要囊藏。試對眾吐露看。如無。山僧自道去也。驀拈拄杖。卓一下云。峰頭有眼明如日。要識真金火里看。
示眾云。壁立千仞。三世諸佛。措足無門。是則是。太殺不近人情。放一線道。十方剎海。放光動地。是則是。爭柰和泥合水。
【現代漢語翻譯】 現代漢語譯本： 拄著枴杖，施展神通去了。突然拿起枴杖，用力一拄，說道：『不要怪我從前太意氣用事，他家曾經踏上第一道關口。』 開示大眾說：『竺土（印度）大仙的心法，東西方秘密地相互傳授。』什麼是秘密傳授的心法？良久，說道：『八月秋天哪裡還熱呢？』 開示大眾說：『德山（Dèsān，唐代禪師）入門就打棒，太像身邊沒有人的樣子。臨濟（Línjì，唐代禪師）入門就大喝，也是一股蠻勁。俱胝（Jùzhī，唐代禪師）一生，只豎起一個指頭，小蝦哪裡跳得出鬥。雪峰（Xuěfēng，唐代禪師）滾動圓球，禾山（Héshān，唐代禪師）打鼓，秘魔（Bìmó，唐代禪師）舉著鐵叉，道吾（Dàowú，唐代禪師）跳舞，都是小孩子的遊戲。像我這樣的人，實在是火候不夠。』那麼，到底應該怎樣呢？『花須連夜開放，不要等到曉風吹來。』 開示大眾說：『想要思量就失去，有所行動就違背。不思量不動，又像一個無孔的鐵錘，有什麼可以下手的地方？』到了這裡，必須咬斷豬狗的手腳。你沒看見嗎？臨濟侍立在德山身邊，德山說：『今天睏倦。』臨濟說：『這老漢，說夢話嗎？』德山想要拿起棒子，臨濟便掀翻了繩床。 你們看，他們兩個老行家，平時平平淡淡的，鋒芒不露。忽然觸碰到，就像草叢裡的大蟲，突然出現，誰敢靠近？靠近就會喪身失命。所以說：『據住虎頭，收住虎尾，第一句下明宗旨。』敢問大眾，那麼，虎頭怎麼據住？虎尾怎麼收住？用什麼作為第一句？以什麼作為宗旨？修行人，不要藏著掖著，試著對大眾吐露出來看看。如果沒有，山僧自己說了。』突然拿起枴杖，用力一拄，說道：『峰頭有眼，明亮如太陽，要識別真金，需要在火里看。』 開示大眾說：『壁立千仞，三世諸佛，都無從下腳。』說的是對的，但太不近人情了。『放一線生機，十方剎海，放光動地。』說的是對的，但又和泥合水了。
【English Translation】 English version: He goes off wielding his staff, displaying his supernatural powers. Suddenly picking up his staff, he strikes it down once and says, 'Don't blame me for being too spirited in the past; his family once stepped onto the first barrier.' He instructs the assembly, saying, 'The mind of the great sage of Zhùtǔ (India), is secretly transmitted between East and West.' What is this secretly transmitted mind? After a long pause, he says, 'Where is it hot in the autumn of August?' He instructs the assembly, saying, 'Dèsān (a Chan master of the Tang Dynasty) strikes with his staff upon entering, as if there were no one around. Línjì (a Chan master of the Tang Dynasty) shouts upon entering, which is also just forceful energy. Jùzhī (a Chan master of the Tang Dynasty) throughout his life, only raises a finger; how could a shrimp ever jump out of a dipper? Xuěfēng (a Chan master of the Tang Dynasty) rolls a ball, Héshān (a Chan master of the Tang Dynasty) beats a drum, Bìmó (a Chan master of the Tang Dynasty) holds a trident, Dàowú (a Chan master of the Tang Dynasty) dances; all are just children's games. As for the likes of me, I am truly not intense enough.' So, what should one ultimately do? 'Flower buds bloom overnight; don't wait for the morning breeze to blow them away.' He instructs the assembly, saying, 'To contemplate is to lose it; to act is to err. Not contemplating, not acting, is like a seamless iron hammer. Where is there to grasp? Here, one must bite off the paws of pigs and dogs. Don't you see? Línjì was standing beside Dèsān, and Dèsān said, 'I am sleepy today.' Línjì said, 'Is this old man talking in his sleep?' Dèsān tried to pick up his staff, and Línjì overturned the rope bed. Look at these two old masters, usually so ordinary, their sharpness concealed. Suddenly touched, they are like a tiger in the grass, appearing suddenly; who dares to approach? To approach is to lose one's life. Therefore, it is said, 'Grasp the tiger's head, seize the tiger's tail, and in the first phrase, make the purpose clear.' May I ask the assembly, how does one grasp the tiger's head? How does one seize the tiger's tail? What is taken as the first phrase? What is taken as the purpose? Practitioners, do not hide it; try to reveal it to the assembly. If not, this monk will say it myself.' Suddenly picking up his staff, he strikes it down once and says, 'On the peak, there are eyes as bright as the sun; to recognize true gold, look in the fire.' He instructs the assembly, saying, 'A wall stands a thousand fathoms high; the Buddhas of the three worlds have no way to set foot.' It is true, but it is too inhuman. 'Release a thread of life, and the lands of the ten directions emit light and shake the earth.' It is true, but it is mixed with mud and water.
須知通一線道處。壁立千仞。壁立千仞處。通一線道。橫拈倒用。正按傍提。電激雷奔。崖頹石裂。是則是。猶落化門。到這裡。壁立千仞。也沒交涉。通一線道。也沒交涉。不近人情。和泥合水。總沒交涉。只這沒交涉。也則沒交涉。是則是。又無佛法道理。若也出得這四路頭。管取乾坤獨步。且獨步一句。作么生道。莫怪從前多意氣。他家曾蹈上頭關。
示眾云。說佛說法。誑惑盲聾。論性論心。自投陷阱。行棒行喝。倚勢欺人。瞬目揚眉。野狐精魅。總不與么。大似揚聲止響。別有奇特。也是望空啟告。畢竟如何。白雲盡處是青山。行人更在青山外。
結夏示眾云。把住世界。不漏絲毫。坐斷要津。豈通凡聖。開諸佛出世。說法度人。天雨四花。地搖六震。當甚麼熱碗鳴聲。見天下宗師。大機大用。電捲風旋。雲行雨施。如夢相似。說甚麼安居禁足。結制護生。謹守蠟人。無繩自縛。料掉沒交涉。直饒到此境界。方喚作衲僧。平常行履處。未是宗門向上事。且作么生是宗門向上事。欲言言不及。林下好商量。
聯燈會要卷第十七 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十八
住泉州崇福禪寺嗣祖比丘 悟明 集
南嶽下第十七世
【現代漢語翻譯】 現代漢語譯本： 須知通往一線生機的地方，如壁立千仞（形容山勢險峻）。壁立千仞之處，卻又有一線生機。橫向拈起，倒過來使用，正面按壓，側面提起，如電光激射，雷霆奔騰，山崖崩塌，巖石破裂。說『是』，卻仍然落在化城之門（比喻虛幻不實）。到了這裡，壁立千仞，也無關緊要；一線生機，也無關緊要；不近人情，和泥合水，總無關緊要。唯獨這『無關緊要』，也還是無關緊要。說『是』，又沒有佛法道理。如果能跳出這四條路，自然能乾坤獨步。那麼，這『獨步』一句，又該怎麼說呢？不要怪我從前太過意氣用事，只因他家曾登上最頂端的關隘。 開示大眾說：『說佛、說法，都是在誑騙迷惑那些盲人聾子；論性、論心，是自己跳進陷阱。動用棒喝，是倚仗權勢欺壓別人；眨眼揚眉，是野狐精魅。』總不是這樣。這樣做，就像是揚聲止響，另外還有奇特之處，也像是對著天空祈禱。到底如何呢？白雲消失的地方就是青山，行人還在青山之外。 結夏安居時開示大眾說：『把持住整個世界，不漏掉一絲一毫；截斷重要的關口，哪裡能讓凡夫和聖人通過？』諸佛出世，說法度人，天降四種花，大地發生六種震動，又算得了什麼？就像熱碗發出鳴叫的聲音一樣。見到天下的宗師，大機大用，如電光捲動，狂風旋轉，雲行雨施，都像夢一樣。說什麼安居禁足，結制護生，謹守規矩就像蠟人一樣，沒有繩子卻自己捆綁自己。料想這些都無關緊要。直到達到這種境界，才能稱作衲僧（指僧人）。平常的行住坐臥，還不是宗門向上之事。那麼，什麼是宗門向上之事呢？想說卻又說不出來，在林下好好商量吧。 《聯燈會要》卷第十七 《聯燈會要》卷第十八 住泉州崇福禪寺嗣祖比丘 悟明 輯 南嶽下第十七世
【English Translation】 English version: You must know that the place where a single thread of life exists is like a cliff standing ten thousand feet high (describing the steepness of a mountain). Where a cliff stands ten thousand feet high, there is a single thread of life. Picking it up horizontally, using it upside down, pressing it from the front, lifting it from the side, like lightning flashing and thunder roaring, cliffs collapsing and rocks shattering. Saying 'yes,' you still fall into the gate of the illusory city (a metaphor for unreality). Arriving here, the cliff standing ten thousand feet high is irrelevant; the single thread of life is irrelevant; being unreasonable, mixing mud and water, is all irrelevant. Only this 'irrelevance' is also irrelevant. Saying 'yes,' there is no Buddhist principle. If you can escape these four paths, you will naturally walk alone in the universe. Then, how should this phrase 'walking alone' be said? Don't blame me for being too impulsive in the past, it's just because his family once climbed to the highest pass. Instructing the assembly, he said: 'Speaking of the Buddha and the Dharma is deceiving and confusing the blind and deaf; discussing nature and mind is jumping into a trap yourself. Using the staff and shout is relying on power to bully others; winking and raising eyebrows are the spirits of wild foxes.' It's not like this at all. Doing so is like raising your voice to stop the echo, there is something else unique, it's also like praying to the empty sky. What is it after all? Where the white clouds disappear is the green mountain, and the traveler is still beyond the green mountain. Instructing the assembly at the summer retreat, he said: 'Grasping the entire world, not letting go of a single bit; cutting off the important passes, how can ordinary people and sages pass through?' The Buddhas appear in the world, preaching the Dharma to save people, the sky rains four kinds of flowers, and the earth shakes in six ways, what does that count for? It's like the sound of a hot bowl ringing. Seeing the masters of the world, with great capacity and great function, like lightning rolling, wind swirling, clouds moving and rain falling, it's all like a dream. What are you talking about, a summer retreat restricting feet, establishing rules to protect life, carefully guarding the rules like a wax figure, without ropes but binding yourself. I guess these are all irrelevant. Only when you reach this state can you be called a monk (referring to a monk). Ordinary walking, standing, sitting, and lying down are not the upward affairs of the Zen school. So, what are the upward affairs of the Zen school? Wanting to say but unable to say, let's discuss it well under the trees. The Seventeenth Volume of the 'Records of the Transmission of the Lamp' The Eighteenth Volume of the 'Records of the Transmission of the Lamp' Compiled by Wu Ming, a Bhiksu (Buddhist monk) of the Zuzu lineage, residing at Chongfu Zen Monastery in Quanzhou The Seventeenth Generation under Nanyue
臨安府住山宗杲禪師法嗣下
江州東林道顏禪師(凡十二)
蜀人也。久參圓悟。一日商確古今。師每當仁不讓。悟喝云。你參禪。不求正悟。只管信口亂道作么。師不覺汗下。歸堂坐禪。徹夜不寐。忽然猛省。不覺失笑。
次日復見圓悟。議論鋒發。略無疑滯。悟即點頭。師云。昨日亦如此祗對。和尚為甚麼不肯。今日亦如是。又卻點頭。悟叱曰。癡漢。你昨日雜妄想心也。師作禮云。元來釋迦老子。無神通也。
師待圓悟遊山。見園頭。燒糞煙起。悟問。煙從甚處起。師云。從糞堆頭起。
悟休去。悟歸寂。師復依妙喜。徹證閫域。首眾徑山。名遍叢林。
示眾云。祖師巴鼻。列聖鉗錘。驅耕夫牛。奪饑人食。耽耽虎視。凜凜全威。如商君法。如孫武令。有死無犯。除非久戰沙場。嗅土知機。望風決勝。識進退存亡者。聊通一線。若是己眼未開。以蝦為目者。只了趁隊吃飯。無自由分。如今莫有當陽定奪底衲僧么。山僧性命。盡在諸人手裡。
示眾云。法無定相。理絕去來。道無古今。體離生滅。若離生滅去來。趣向法道。何異緣木求魚。捕風繫影。諸人慾識道法根源。便是生死根本。還委悉么。河裡失錢河裡捷。
示眾云。一塵才舉。大地全收
。新羅國里打鐵。火星飛燒著雲門腳指頭。則且置。眉毛在眼上。為甚麼不見。眾中多口阿師。被這一問。便須亡鋒結舌。直饒雲門見得。亦須口似磉盤。或有問卍庵。又且如何。良久云。理合如是。
示眾云。向上一竅。八面玲瓏。覿面一機。全身擔荷。是則金鍮難掩。非則玉石俱楚。擬議不來。銀山粉碎。總不恁么。又且如何。是非不掛娘生口。自有傍人話短長。
示眾云。萬物始於生生。生者無生。變化非於始始。始者無始。然則無生無始。物之性也。萬物有性情。古今有死生。死故因於生。生故因於情。情積不休。生死流注。是以如來出世。演萬行之因花。祖師西來。喝一乘之妙法。根性猛利。靈覺獨存底。坐斷報化佛頭。以蝦為目。借人鼻孔出氣底。未免生死海里。頭出頭沒。是故名為可憐憫者。
示眾云。圓通門戶。八字打開。若是從門入得。不堪共語。須是入得無門之門。方可坐登堂奧。所以道。過去諸如來。斯門已成就。現在諸菩薩。今各入圓明。未來參學人。當依如是法。從上諸聖。幸有如此廣大門風。不能繼紹。甘自鄙棄。穿窬墻壁。好不丈夫。敢問大眾。無門之門。作么生入。良久云。非唯觀世音。我亦從中證。
示眾云。床窄先臥。粥稀後坐。熱即取涼。寒即向火
【現代漢語翻譯】 現代漢語譯本：新羅國里打鐵，火星飛濺燒著雲門的腳趾頭。（雲門：禪宗大師雲門文偃）這件事暫且放下。眉毛就在眼睛上面，為什麼看不見呢？大眾中多嘴的阿師（阿師：僧人的稱謂），被這個問題一問，便會立刻語塞。即使是雲門本人見了，也只能像石磉盤一樣張口結舌。如果有人問卍庵（卍庵：禪宗僧人卍庵道顏），又該如何回答呢？停頓良久，說：『理應如此。』 開示大眾說：『向上一竅（向上一竅：指超越一切相對概念的絕對真理），八面玲瓏（八面玲瓏：形容處世圓滑，面面俱到）。直面當下這一機緣，全身心承擔。』如果真是這樣，真金也難以掩蓋。如果不是這樣，即使是玉石也會被視為瑕疵。如果試圖用思慮來揣測，就像銀山被粉碎一樣。如果完全不是這樣，又該如何呢？是非對錯不掛在天生的口上，自然有旁人來評說長短。 開示大眾說：『萬物起始於生生不息，而生者本無生。變化並非起始於最初的起始，起始本無始。』既然如此，無生無始，便是萬物的本性。萬物有性情，古今有生死。死是生的結果，生是情的體現。情感積累不止，生死便如流水般不停流轉。因此，如來（如來：佛的稱號）出世，演說萬行之因花。祖師西來，宣揚一乘之妙法。根性猛利，靈覺獨立存在的，可以斬斷報身佛和化身佛的頭。以蝦為眼睛，借用別人的鼻孔呼吸的，難免在生死苦海里，頭出頭沒。所以說他們是可憐憫的人。 開示大眾說：『圓通的門戶，八字打開（八字打開：形容門戶大開，毫無遮攔）。如果從門進入，不堪與你交談。必須進入那無門之門，才能登上堂奧。』所以說，『過去諸如來，由此門成就。現在諸菩薩，今各入圓明。未來參學人，應當依此法。』從前的各位聖賢，幸好有如此廣大的門風，如果不能繼承發揚，甘願自我鄙棄，像小偷一樣穿墻打洞，真是太不像大丈夫了。敢問各位，無門之門，該如何進入？停頓良久，說：『不僅僅是觀世音（觀世音：佛教菩薩名），我也是從中證悟的。』 開示大眾說：『床窄就先睡下，粥少就後坐。熱了就找涼快的地方，冷了就靠近火。』
【English Translation】 English version: In the country of Silla, they are forging iron. Sparks fly and burn Yunmen's (Yunmen: Zen master Yunmen Wenyan) toes. Let's put that aside for now. The eyebrows are right above the eyes, so why can't you see them? A talkative monk in the assembly, when asked this question, would immediately be at a loss for words. Even if Yunmen himself saw it, he would be speechless like a millstone. If someone were to ask Wan'an (Wan'an: Zen monk Wan'an Daoyan), how would he respond? After a long pause, he would say, 'It should be so.' Instructing the assembly, he said, 'The upward pointing aperture (upward pointing aperture: refers to the absolute truth beyond all relative concepts), is exquisite in all directions (exquisite in all directions: describes being worldly-wise and accommodating to all). Face the present moment directly, and bear the full responsibility.' If it is truly so, true gold cannot be concealed. If it is not so, even jade will be seen as flawed. If you try to speculate with thoughts, it's like a silver mountain being shattered. If it's not like that at all, then what? Right and wrong are not hung on the mouth you were born with; naturally, others will comment on the merits and demerits. Instructing the assembly, he said, 'All things begin with continuous birth, but the born is inherently unborn. Change does not begin with the very first beginning; the beginning is inherently without beginning.' Therefore, no birth and no beginning is the nature of all things. All things have nature and feelings, and throughout history, there is birth and death. Death is the result of birth, and birth is the manifestation of feelings. If emotions accumulate without ceasing, birth and death flow continuously like a stream. Therefore, the Tathagata (Tathagata: title of the Buddha) appears in the world, expounding the cause-flowers of myriad practices. The Patriarch came from the West, proclaiming the wonderful Dharma of the One Vehicle. Those with sharp faculties and independent spiritual awareness can sever the heads of the Reward Body Buddha and the Transformation Body Buddha. Those who use shrimp as eyes and borrow other people's nostrils to breathe cannot avoid being submerged in the sea of birth and death. Therefore, they are called pitiable. Instructing the assembly, he said, 'The gate of perfect penetration is wide open (wide open: describes a gate wide open, without any obstruction). If you enter through the gate, I am not worthy to speak with you. You must enter the gateless gate to ascend to the hall. Therefore, it is said, 'The Buddhas of the past attained enlightenment through this gate. The Bodhisattvas of the present each enter perfect clarity. Future practitioners should follow this Dharma.' The sages of the past were fortunate to have such a vast tradition. If they cannot inherit and promote it, willingly despising themselves and sneaking through walls like thieves, they are truly not great men. I dare to ask everyone, how does one enter the gateless gate? After a long pause, he said, 'Not only Guanyin (Guanyin: name of a Buddhist Bodhisattva), but I also attained enlightenment through it.' Instructing the assembly, he said, 'If the bed is narrow, lie down first; if the porridge is thin, sit down later. If it's hot, seek coolness; if it's cold, approach the fire.'
。拾得哭寒山笑。莫道無事好。
示眾云。法無定相。遇物斯形。事無固必。功成不宰。有時風高寥廓。不可得而親疏。有時屈己伸他。不可得而玩狎。恁么則易。不恁么則難。世法佛法。俱成戲論。須知老僧。不在這裡。且道。在甚麼處。披蓑側立千峰上。引水澆蔬五老前。
僧問。如何是佛。師云。志公和尚。云某甲問佛。和尚為甚麼。答志公和尚。師云。志公不是閑和尚。
云如何是法。師云。黃絹幼婦。外甥齏臼。云意旨如何。師云。絕妙好辭。云如何是僧。師云。釣魚舡上謝三郎。
云如何不直說。云玄沙和尚。云向上還更有事也無。師云。王喬詐仙得仙。僧呵呵大笑。師乃扣齒。
僧問。香嚴上樹話。意旨如何。師云。描不成𦘕不就。云李陵雖好手。爭免陷番身。師云。甚麼處去來。
饒州薦福道本禪師(凡五)
江州人也。示眾云。高揖釋迦。不拜彌勒者。與三十拄杖。何故。為他只會步步登高。不會從空放下。東家牽犁。西家拽把者。與三十拄杖。何故。為他只會從空放下。不會步步登高。山僧恁么道。還有過也無。眾中莫有檢點得出者么。若檢點得出。須彌南畔。把手共行。若檢點不出。布袋里老鴉。雖活如死。
示眾。舉肇法師道。諸法無異
【現代漢語翻譯】 現代漢語譯本： 拾得（Shi De，佛教人物）哭，寒山（Han Shan，佛教人物）笑，不要說沒事就好。 開示大眾說：『法沒有固定的形態，遇到事物就呈現相應的形狀。事情沒有絕對的必然，功成之後不執著于主宰。有時風高天闊，無法親近或疏遠。有時委屈自己成全他人，無法玩弄或輕視。』這樣就容易，不這樣就難。世俗之法和佛法，都成了戲論。要知道老僧，不在這裡。那麼，在什麼地方呢？披著蓑衣側身站在千峰之上，引水澆灌蔬菜在五老峰前。 有僧人問：『什麼是佛？』 禪師說：『志公（Zhi Gong，佛教人物）和尚。』（僧人）說：『某甲問佛，和尚為什麼回答志公和尚？』禪師說：『志公不是閑散的和尚。』 （僧人）問：『什麼是法？』禪師說：『黃絹幼婦，外甥齏臼。』（僧人）問：『意旨如何？』禪師說：『絕妙好辭。』（僧人）問：『什麼是僧？』禪師說：『釣魚船上謝三郎。』 （僧人）問：『為什麼不直說？』（禪師）說：『玄沙（Xuan Sha，佛教人物）和尚。』（僧人）問：『向上還有更重要的事嗎？』禪師說：『王喬（Wang Qiao，神話人物）假裝成仙而得道成仙。』僧人呵呵大笑，禪師於是叩齒。 僧人問：『香嚴（Xiang Yan，佛教人物）上樹的話，意旨如何？』禪師說：『描也描不成，畫也畫不就。』（僧人）問：『李陵（Li Ling，歷史人物）雖然是好手，也免不了陷入敵方。』禪師說：『從什麼地方來？』 饒州薦福道本禪師（Raozhou Jianfu Daoben Chanshi）(共五則) 是江州人。開示大眾說：『高傲地作揖釋迦（Shijia，釋迦摩尼佛），不拜彌勒（Mile，彌勒菩薩）的人，要打三十拄杖。為什麼？因為他只會步步登高，不會從空中放下。東家牽犁，西家拽把的人，要打三十拄杖。為什麼？因為他只會從空中放下，不會步步登高。』山僧這樣說，還有過錯嗎？大眾中莫有人能檢查出來嗎？如果能檢查出來，就在須彌山（Xumi Shan，佛教名山）南邊，把手一起走。如果檢查不出來，就像布袋里的老鴉，雖然活著卻如同死去。 開示大眾。引用肇法師（Zhao Fashi，佛教人物）的話說：『諸法沒有差異』
【English Translation】 English version: Shi De (a Buddhist figure) cries, Han Shan (a Buddhist figure) laughs. Don't say it's okay if nothing happens. Instructing the assembly, he said: 'The Dharma has no fixed form; it takes shape according to circumstances. Matters are not necessarily fixed; success is achieved without clinging to control. Sometimes the wind is high and the sky is vast, making it impossible to be either close or distant. Sometimes one humbles oneself to accommodate others, making it impossible to be playful or disrespectful.' If you do it this way, it's easy; if you don't, it's difficult. Worldly and Buddhist teachings both become mere playthings. You must know that this old monk is not here. So, where is he? Dressed in a straw cloak, standing sideways on a thousand peaks, drawing water to irrigate vegetables in front of the Five Elders Peak. A monk asked: 'What is Buddha?' The master said: 'Zhi Gong (a Buddhist figure) the monk.' (The monk) said: 'I asked about Buddha; why did the master answer with Zhi Gong the monk?' The master said: 'Zhi Gong is no idle monk.' (The monk) asked: 'What is Dharma?' The master said: 'Yellow silk, young woman, nephew's mortar.' (The monk) asked: 'What is the meaning?' The master said: 'Exquisite words.' (The monk) asked: 'What is Sangha?' The master said: 'Xie Sanlang on a fishing boat.' (The monk) asked: 'Why not speak directly?' (The master) said: 'Xuan Sha (a Buddhist figure) the monk.' (The monk) asked: 'Is there anything more important beyond this?' The master said: 'Wang Qiao (a mythological figure) pretended to be an immortal and attained immortality.' The monk laughed heartily, and the master then knocked his teeth. The monk asked: 'What is the meaning of Xiang Yan's (a Buddhist figure) words about climbing a tree?' The master said: 'Cannot be depicted, cannot be painted.' (The monk) asked: 'Although Li Ling (a historical figure) was skilled, he could not avoid falling into enemy hands.' The master said: 'Where did you come from?' Chan Master Daoben of Jianfu Temple in Raozhou (total of five) He was from Jiangzhou. Instructing the assembly, he said: 'Those who bow respectfully to Shakyamuni (Shijiamouni, the Buddha) but do not bow to Maitreya (Mile, the Bodhisattva Maitreya) should be given thirty blows with a staff. Why? Because they only know how to ascend step by step, but do not know how to let go from emptiness. Those who pull the plow in the east and tug at the handle in the west should be given thirty blows with a staff. Why? Because they only know how to let go from emptiness, but do not know how to ascend step by step.' Is there any fault in what this mountain monk has said? Is there anyone in the assembly who can point it out? If you can point it out, we will walk hand in hand on the south side of Mount Sumeru (Xumi Shan, a sacred mountain in Buddhism). If you cannot point it out, you are like a crow in a bag, alive but as good as dead. Instructing the assembly, he quoted Dharma Master Zhao's (Zhao Fashi, a Buddhist figure) words: 'All dharmas are without difference.'
者。不可續鳧截鶴。移岳盈壑。然後為無異者哉。師云。僧堂穿過廚庫。佛殿走出三門。拽占波共新羅斗額。雲門扇子𨁝跳。上三十三天。𡎺著帝釋鼻孔。東海鯉魚。打一棒。雨似盆傾。且道。是異無異。良久云。用盡自己心。笑破他人口。
示眾云。千峰頂上一句子。十字街頭不知。十字街頭若知。便是千峰頂上。十字街頭一句子。千峰頂上莫測。千峰頂上若測。便是十字街頭。恁么也得。不恁么也得。恁么不恁么。總得。然後種田博飯。拽把牽犁。混俗和光。拖泥帶水。正當恁么時。且道。到家一句。作么生道。良久云。一堂風冷淡。千古意分明。
示眾云。當頭坐斷。未解轉身。蹈步向前。腳跟蹉過。直下漆桶子脫去。馬簸箕。三十年。不少鹽醬。是甚熱碗鳴聲。老趙州。十八上。便解破家散宅。徒為戲論。雖然如是。不因一事不長一智。
示眾云。善言言者。言所不能言。言既無言。終日言而未嘗言。善跡跡者。跡所不能跡。跡既無跡。終日跡而未嘗跡。譬如虛空。體非群像。而不礙諸相發揮。日出之時。明遍天下。而虛空未嘗明。日沒之時。暗遍天下。而虛空未嘗暗。如今忽有個不受人謾底。聞恁么說話。忍俊不禁。出來掀倒繩床。喝散大眾。向三千里外側足。威音那畔搖頭。視佛祖。
如萬世仇讎。聞禪道。似千錐劄耳。豈不是有些衲僧氣息。雖然如是。要且只入得祖師門。未入得祖師室在。敢問大眾。且道。祖師室。畢竟作么生入。還委悉么。白雲乍可來青嶂。明月難教下碧天。
潭州大溈法寶禪師(凡三)
福州人也。示眾云。一句語具三玄門。一玄門具三要路。有玄有要孰得知八臂那吒擎鐵柱。擊拂子云。是玄門。是要路。若緇素得出。許你。具衲僧正眼。其或未然。卻為諸人指出。玉兔挨開碧海門。金烏飛上珊瑚樹。
示眾。舉肇法師道。言之者失其真。知之者返其愚。有之者乖其性。無之者傷其軀。大眾。古人一期方便。大似把髺投衙。抱贓叫屈。衲僧門下。千山萬水。且道。衲僧有甚長處。舉頭天外看。誰是個中人。
示眾云。丫角女子雪滿頭。毗盧頂上倒騎牛。寒山拾得呵呵笑。不風流處也風流。雖然如是。且道。拾得寒山。笑個甚麼。拈起拄杖云。還見么。一片月生海。幾家人上樓。
明州阿育王佛照德光禪師(凡七)
臨江軍彭氏子。志學之年。依本郡南山光化寺。吉禪師。落髮。
一日入室。吉問。不是心。不是佛。不是物。是甚麼。師罔措。遂致疑。通夕不寐。次日詣方丈請益。昨日蒙和尚垂問。既不是心。又不是佛。又不是
【現代漢語翻譯】 現代漢語譯本：
猶如面對萬世的仇敵一般。聽聞禪道，如同千萬根錐子刺入耳朵。這難道不是有些衲僧（指僧人）的氣息嗎？雖然如此，也只不過是進入了祖師的門，還未進入祖師的室內。請問各位，那麼，祖師的室，究竟要怎樣才能進入？你們明白嗎？白雲或許可以飄來青色的山峰，明月卻難以被教導降落到碧藍的天空。
潭州大溈法寶禪師（共三次說法）
是福州人。開示大眾說：『一句話包含三重玄妙的門徑，每一重玄妙的門徑又包含三個重要的道路。有玄妙有要領，誰能知道？就像八臂那吒（佛教護法神）擎著鐵柱。』拿起拂塵說：『這就是玄門，這就是要路。如果出家的和在家的弟子能夠領會，我就認可你們具有衲僧的正眼。如果不能領會，我就為你們指出：玉兔推開了碧海的門，金烏飛上了珊瑚樹。』
開示大眾。引用肇法師的話說：『說出來就失去了它的真諦，知道它就返回到愚昧，擁有它就違背了它的本性，沒有它就傷害了它的軀體。』各位，古人一時方便說法，很像是拿著髮髻去衙門投案，抱著贓物喊冤。衲僧門下，千山萬水。那麼，衲僧有什麼長處呢？抬頭向天外看，誰是其中的人？
開示大眾說：『丫角（指少女）的女子，頭髮已雪白。毗盧（指毗盧遮那佛）的頭頂上倒騎著牛。寒山（唐代詩僧）和拾得（唐代詩僧）呵呵大笑，不風流的地方也顯得風流。』雖然如此，那麼，拾得和寒山，笑的是什麼呢？拿起拄杖說：『看見了嗎？一片明月從海上升起，多少人家登上樓臺。』
明州阿育王佛照德光禪師（共七次說法）
是臨江軍彭氏的兒子。在立志求學的年紀，依止本郡南山光化寺的吉禪師剃度出家。
一天入室請教，吉禪師問：『不是心，不是佛，不是物，是什麼？』禪師茫然不知所措，於是產生疑惑，整夜無法入睡。第二天到方丈室請求開示：『昨天蒙和尚垂問，既不是心，又不是佛，又不是物，是什麼？』
【English Translation】 English version:
Like facing enemies of ten thousand generations. Hearing the Zen path is like a thousand awls piercing the ears. Isn't this somewhat of the spirit of a '衲僧' (n衲僧: a Buddhist monk)? Although it is so, it only means entering the gate of the Patriarch, not yet entering the room of the Patriarch. May I ask everyone, then, how does one actually enter the room of the Patriarch? Do you understand? White clouds may come to the green peaks, but the bright moon is difficult to teach to descend to the azure sky.
Chan Master Fabao of Dawei in Tanzhou (three sermons in total)
He was a native of Fuzhou. He addressed the assembly, saying, 'One sentence contains three profound gates, and each profound gate contains three essential paths. With profundity and essentials, who can know? It's like the eight-armed Nata (Nata: a protective deity in Buddhism) holding an iron pillar.' He struck the whisk and said, 'This is the profound gate, this is the essential path. If monks and laypeople can understand, I will acknowledge that you have the true eye of a '衲僧'. If not, I will point it out for you: the jade rabbit pushes open the gate of the azure sea, the golden crow flies up to the coral tree.'
He addressed the assembly, quoting Dharma Master Zhao, saying, 'To speak of it is to lose its truth; to know it is to return to ignorance; to possess it is to violate its nature; to lack it is to harm its body.' Everyone, the ancients' expedient teachings are much like taking a topknot to the yamen to file a lawsuit, or embracing stolen goods and crying injustice. Under the gate of the '衲僧', there are thousands of mountains and rivers. Then, what are the strengths of the '衲僧'? Look up beyond the sky, who is the person within?
He addressed the assembly, saying, 'A young girl with pigtails has a head full of white hair. On top of Vairocana's (Vairocana: a celestial Buddha) head, a cow is riding upside down. Hanshan (Hanshan: a Tang dynasty poet-monk) and Shide (Shide: a Tang dynasty poet-monk) laugh heartily, even where there is no romance, there is romance.' Although it is so, then, what are Hanshan and Shide laughing at? He raised his staff and said, 'Do you see? A piece of moon rises from the sea, how many families go upstairs.'
Chan Master Zhaode Guang of King Ashoka Temple in Mingzhou (seven sermons in total)
He was the son of the Peng family of Linjiang Army. In his years of aspiring to learning, he relied on Chan Master Ji of Guanghua Temple in Nanshan of his prefecture to shave his head and become a monk.
One day, he entered the room for instruction. Chan Master Ji asked, 'It is not mind, it is not Buddha, it is not a thing, what is it?' The Chan Master was at a loss, and thus became doubtful, unable to sleep all night. The next day, he went to the abbot's room to ask for guidance: 'Yesterday, I was honored by the abbot's question, it is neither mind, nor Buddha, nor a thing, what is it?'
物。畢竟是甚麼。望和尚慈悲指示。吉震威一喝云。這沙彌。更要我與你。下注腳在。拈棒劈脊打出。師於是有省。
后謁月庵果。應庵華。百丈震。終不自肯。
適妙喜領育王。四海英材鱗集。師亦與焉。妙喜室中問師。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。師擬對。妙喜便棒。師豁然大悟。從前所得。瓦解冰消。
示眾云。臨濟三遭痛棒。大愚言下知歸。興化于大覺棒頭。明得黃檗意旨。若作棒會。入地獄如箭射。若不作棒會。入地獄如箭射。眾中商量。盡道。赤心片片。恩大難酬。總是識情卜度。未出陰界。且如臨濟悟去。是得黃檗力。是得大愚力。若也見得。許你。頂門眼正。肘后符靈。其或未然。鴻福更為諸人。通個訊息。丈夫氣宇沖牛鬥。一蹈鴻門兩扇開。
示眾。舉金剛經云。三世諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。錯認定盤星。德山入門便棒。臨濟入門便喝。著甚死急。天下老和尚。拈錘豎拂。瞬目揚眉。自屎不知臭。浮山冷地覷著。這一隊漢。敗闕不少。諸人若也知去。許他鼻孔遼天。若也未知。且莫云居羅漢。
示眾。舉僧問靈樹。如何是祖師西來意。樹據坐。樹舉似雲門云。如何得一轉語。鐫上碑去。門云不難。遂代雲師。后
【現代漢語翻譯】 現代漢語譯本： 『物。畢竟是甚麼。』（『物』到底是什麼？）望和尚慈悲指示。吉震威（法號）一喝云：『這沙彌，更要我與你下注腳在。』（這個小和尚，還要我給你解釋嗎？）拈棒劈脊打出。師於是有省。（於是拿起棍子就打。這位禪師因此有所領悟。）
后謁月庵果（禪師法號），應庵華（禪師法號），百丈震（禪師法號），終不自肯。（後來參訪月庵果、應庵華、百丈震等禪師，始終沒有得到真正的認可。）
適妙喜（禪師法號）領育王（寺廟名），四海英材鱗集。師亦與焉。妙喜室中問師：『喚作竹篦則觸，不喚作竹篦則背，不得下語，不得無語。』（當時妙喜禪師在育王寺主持，各地英才聚集。這位禪師也在其中。妙喜禪師在禪房裡問他：『如果說是竹篦就錯了，如果說不是竹篦也錯了，不能說話，也不能不說話。』）師擬對，妙喜便棒。師豁然大悟，從前所得，瓦解冰消。（這位禪師剛想回答，妙喜禪師就打。這位禪師突然大悟，之前所學的一切，都像瓦解冰消一樣消失了。）
示眾云：『臨濟（禪師法號）三遭痛棒，大愚（禪師法號）言下知歸，興化（禪師法號）于大覺（禪師法號）棒頭，明得黃檗（禪師法號）意旨。若作棒會，入地獄如箭射，若不作棒會，入地獄如箭射。』（開示大眾說：『臨濟禪師三次被打，大愚禪師聽了就明白了，興化禪師在大覺禪師的棒下，明白了黃檗禪師的意旨。如果認為棒就是棒，下地獄就像箭一樣快，如果不認為棒就是棒，下地獄也像箭一樣快。』）眾中商量，盡道：『赤心片片，恩大難酬。』總是識情卜度，未出陰界。（大眾議論紛紛，都說：『一片赤誠，恩情深重難以報答。』這都是用意識和情感來猜測，還沒有超出陰界的範圍。）且如臨濟悟去，是得黃檗力，是得大愚力？（比如臨濟禪師的開悟，是得到了黃檗禪師的力量，還是得到了大愚禪師的力量？）若也見得，許你頂門眼正，肘后符靈。（如果你們能明白，就允許你們頂門眼正，肘后符靈。）其或未然，鴻福更為諸人，通個訊息。（如果還不明白，鴻福再為各位，傳達一個訊息。）丈夫氣宇沖牛鬥，一蹈鴻門兩扇開。（大丈夫的氣概直衝雲霄，一腳踏入鴻門宴，兩扇門應聲而開。）
示眾。舉金剛經云：『三世諸佛，及諸佛阿耨多羅三藐三菩提法（無上正等正覺），皆從此經出。』錯認定盤星。（開示大眾。引用《金剛經》說：『過去、現在、未來三世諸佛，以及諸佛的無上正等正覺之法，都從此經而出。』這是錯把算盤珠子當成了北極星。）德山（禪師法號）入門便棒，臨濟（禪師法號）入門便喝，著甚死急？（德山禪師入門就打，臨濟禪師入門就喝，有什麼好著急的？）天下老和尚，拈錘豎拂，瞬目揚眉，自屎不知臭。（天下的老和尚，拿起錘子豎起拂塵，眨眼揚眉，自己拉的屎都不知道臭。）浮山（禪師法號）冷地覷著，這一隊漢，敗闕不少。（浮山禪師冷眼旁觀，這一群人，失敗的不少。）諸人若也知去，許他鼻孔遼天。（各位如果明白了，就允許他鼻孔朝天。）若也未知，且莫云居羅漢。（如果還不明白，就不要說自己是云居山的羅漢。）
示眾。舉僧問靈樹（禪師法號）：『如何是祖師西來意？』（開示大眾。引用僧人問靈樹禪師：『什麼是祖師西來的真意？』）樹據坐。（靈樹禪師就地而坐。）樹舉似雲門（禪師法號）云：『如何得一轉語，鐫上碑去？』（靈樹禪師把這件事告訴雲門禪師說：『怎麼樣才能得到一句恰當的回答，刻在石碑上呢？』）門云不難。遂代雲師。（雲門禪師說不難。於是代替靈樹禪師回答。）
【English Translation】 English version: 『What exactly is this thing?』 I hope the venerable monk will kindly instruct me.』 Ji Zhenwei (Dharma name) shouted: 『This novice still wants me to add footnotes for you!』 He then picked up a stick and struck him hard. The master then had some understanding.
Later, he visited Yue'an Guo (Dharma name of a Chan master), Ying'an Hua (Dharma name of a Chan master), and Baizhang Zhen (Dharma name of a Chan master), but he was never truly satisfied.
At that time, Miaoxi (Dharma name of a Chan master) was in charge of Yuwang Temple (name of a temple), and talented individuals from all over the world gathered there. The master was also among them. Miaoxi asked the master in the room: 『If you call it a bamboo whisk, you are touching it; if you don't call it a bamboo whisk, you are turning your back on it. You cannot speak, and you cannot not speak.』 As the master was about to answer, Miaoxi struck him with the stick. The master suddenly had a great awakening, and all that he had learned before was shattered and dissolved like ice.
He addressed the assembly, saying: 『Linji (Dharma name of a Chan master) suffered three painful beatings, Dayu (Dharma name of a Chan master) understood upon hearing the words, and Xinghua (Dharma name of a Chan master) understood Huangbo's (Dharma name of a Chan master) intention under Dajue's (Dharma name of a Chan master) stick. If you understand the stick as just a stick, you will fall into hell like an arrow; if you don't understand the stick as just a stick, you will also fall into hell like an arrow.』 The assembly discussed it, saying: 『With sincere hearts, the great kindness is difficult to repay.』 This is all speculation based on consciousness and emotions, and has not yet escaped the realm of yin. For example, when Linji attained enlightenment, did he gain the power of Huangbo, or did he gain the power of Dayu? If you understand this, I will allow you to have correct eyes on the top of your head and effective talismans behind your elbows. If you don't understand, Hongfu will further convey a message to everyone. A man's spirit soars to the heavens, and with one step into Hongmen, both doors open.』
He addressed the assembly. Quoting the Diamond Sutra, he said: 『All Buddhas of the three worlds, and the Dharma of Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment) of all Buddhas, come from this sutra.』 This is mistaking the abacus bead for the North Star. Deshan (Dharma name of a Chan master) strikes with a stick upon entering, and Linji (Dharma name of a Chan master) shouts upon entering. What's the rush? All the old monks in the world, raising hammers and whisks, blinking and raising eyebrows, don't even know the stench of their own excrement. Fushan (Dharma name of a Chan master) coldly observes, and many of this group of people have failed. If you all understand, I will allow you to have nostrils reaching the sky. If you don't understand, then don't call yourselves Luohans of Yunju Mountain.
He addressed the assembly. Quoting a monk asking Ling Shu (Dharma name of a Chan master): 『What is the meaning of the Patriarch's coming from the West?』 The master sat down. Ling Shu told Yunmen (Dharma name of a Chan master): 『How can I get a turning phrase to engrave on a stele?』 Yunmen said it was not difficult. So he answered in place of Ling Shu.
來白雲端師翁。頌云。師之一字太巍巍。獨向寰中定是非。畢竟水須朝海去。到頭云定覓山歸。
山僧即不然。師之一字見還難。直下須教透祖關。縱使頂門開正眼。前頭更有萬重山。
示眾云。七手八腳。三頭兩面。耳聽不聞。眼覷不見。苦樂逆順。打成一片。且道。是甚麼。路逢死蛇莫打殺。無底籃子盛將歸。
示眾云。聞聲悟道。落二落三。見色明心。錯七錯八。生機一路。猶在半途。且道。透金剛圈。吞栗棘蓬底。是甚麼人。披蓑側立千峰上。引水澆蔬五老前。
僧問。浩浩塵中。如何辨主。師云。巾峰頂上塔心尖。
福州雪峰崇聖普慈蘊聞禪師(凡二)
洪州沈氏子。久依妙喜。發明心要。后出世信州懷玉。遷福州幽巖雪峰。被 旨。住臨安雙徑。再乞歸老於本山。
示眾云。大丈夫事。不要回頭轉腦。擬議則喪身失命。鄉關萬里。到這裡。像王行處。狐兔潛蹤。師子顰呻。野干腦裂。釋迦彌勒猶是他奴。文殊普賢。權為小使。臨機應變。不失其宜。放去也。春花似錦。海晏河清。收來也。衲僧禍害。佛祖冤仇。敢問諸人。總不恁么。落在什麼處。豎起拂子云。天人群生類。皆承此恩力。
示眾云。拈花微笑。飯里著砂。少室傳心。腦門中箭。行棒行喝
。大膽粗心。舉古舉今。蝦䗫涎唾。修禪入定。活殯深埋。如斯舉唱。哂者還多。具眼衲僧。一撥便轉。雖然如是。事無一向。案不空行。又道。殺人須是殺人刀。活人須是活人劍。殺人刀則不問。作么生是活人劍。喝一喝。下座。
示眾云。旃檀叢林。旃檀圍繞。師子叢林。師子圍繞。虎狼叢林。虎狼圍繞。荊棘叢林。荊棘圍繞。大眾四種叢林。合向那一種叢林。安居好。若也明得。九十日內。管取個個成佛作祖。其或未然。般若叢林歲歲凋。無明荒草年年長。
建寧府。竹原庵主宗元(凡六)
本府連氏子。久隨妙喜。得旨之後。徑歸桑梓。結茆韜晦。諸方屢請不出。終於是庵。
示眾云。達磨西來。已成多事。二祖安心。一生受屈。後來乘虛接響。將謂多少禪道佛法。儘是迷頭狂怖。殊不知。古聖曲垂方便。事出急家。今時滿口道。隨意說。如之若何。儘是染污。兄弟不知。卻謂是好。點頭嚥唾。若真實全體作用。卻理會不得。蓋謂不曾證悟。不遇真善知識。向心意識里卜度。自謂百了千當。苦哉。可惜許。皮下還有血么。老僧。只是個吃飯屙屎底。老和尚。無一法與人。你才入門。便知你端的。若是個中人。如上將軍出陣。不顧危亡得失。決勝千里。把從上佛祖。蹈向腳跟下。一突
【現代漢語翻譯】 現代漢語譯本：大膽粗心。舉古舉今。蝦䗫涎唾。修禪入定。活殯深埋。像這樣的舉動和言論，嘲笑的人還很多。有眼力的禪僧，一撥就轉。雖然是這樣，但事情沒有絕對的。案牘不是空洞的擺設。又說，殺人必須用殺人的刀，救人必須用救人的劍。殺人的刀暫且不問，怎麼是救人的劍？喝一聲。下座。
開示大眾說，旃檀（一種香木）叢林，被旃檀圍繞；獅子叢林，被獅子圍繞；虎狼叢林，被虎狼圍繞；荊棘叢林，被荊棘圍繞。各位，這四種叢林，適合在哪一種叢林里安居呢？如果明白了，九十天內，保證個個成佛作祖。如果還不明白，般若（智慧）叢林年年凋敝，無明（愚昧）荒草年年滋長。
建寧府，竹原庵主宗元（共有六位）
本府連氏的子弟，跟隨妙喜（禪師名號）很久，得到他的真傳之後，直接回到家鄉。結廬隱居，各方多次邀請都不出山，最終在這裡做了庵主。
開示大眾說，達磨（菩提達摩，禪宗初祖）西來，已經造成很多事端。二祖（慧可）安心，一生都受委屈。後來的人乘虛接響，以為有多少禪道佛法，其實都是迷惑和恐懼。殊不知，古聖先賢委婉地施設方便法門，是出於緊急情況。現在的人滿口說道，隨意亂說，這樣會怎麼樣呢？全是染污。各位不知道，反而覺得是好的，點頭稱是。如果真是全體的妙用，卻理解不了。這是因為不曾證悟，沒有遇到真正的善知識，在心意識里猜測，自以為百了千當。可悲啊，可惜啊。皮下還有血性嗎？老僧，只是個吃飯拉屎的人。老和尚，沒有一法可以給人。你才入門，我就知道你的底細。如果是其中的人，就像上將軍出陣，不顧危亡得失，決勝千里，把從上的佛祖，踩在腳下，一往直前。
【English Translation】 English version: Bold and careless. Citing the past and present. Snail slime and saliva. Cultivating Chan and entering Samadhi. Burying alive deeply. Such actions and words, those who sneer are still many. A Chan monk with discerning eyes, turns it around with a flick. Although it is so, things are not absolute. Documents are not empty displays. Again, it is said, 'To kill, one must use a killing knife; to save, one must use a saving sword.' The killing knife is not questioned for now, but what is the saving sword? 'A shout!' Descends from the seat.
Instructing the assembly, 'A sandalwood (a type of fragrant wood) forest, surrounded by sandalwood; a lion forest, surrounded by lions; a tiger and wolf forest, surrounded by tigers and wolves; a thorn forest, surrounded by thorns. Everyone, which of these four types of forests is suitable to dwell in? If you understand, within ninety days, I guarantee that each of you will become a Buddha and an ancestor. If not, the Prajna (wisdom) forest withers year after year, and the weeds of ignorance grow year after year.'
Zongyuan, the abbot of Zhuyuan Hermitage in Jianning Prefecture (there are six in total)
A son of the Lian family in this prefecture, followed Miaoxi (a Chan master's name) for a long time. After receiving his true transmission, he returned directly to his hometown. He built a hut and lived in seclusion. Various parties repeatedly invited him to come out of the mountain, but he did not, and eventually became the abbot here.
Instructing the assembly, 'Bodhidharma (the first patriarch of Zen in China) coming from the West has already caused many incidents. The Second Patriarch (Huike) settled his mind, and suffered grievances throughout his life. Later people took advantage of the situation, thinking there was much Chan practice and Buddhist Dharma, but in reality, it was all confusion and fear. Little do they know that the ancient sages skillfully employed expedient means, which arose from urgent circumstances. Now people speak glibly, saying whatever they please. What will be the result? It's all defilement. You don't know it, but instead think it's good, nodding in agreement. If it's truly the function of the whole, you can't understand it. This is because you haven't attained enlightenment, haven't encountered a true good teacher, and speculate in your mind and consciousness, thinking you understand everything. How sad, how regrettable. Is there still blood under your skin? This old monk is just someone who eats and shits. This old master has no Dharma to give to anyone. As soon as you enter the door, I know your true nature. If you are one of them, like a general going into battle, disregarding danger and loss, winning a victory from a thousand miles away, stepping on the Buddhas and ancestors from above, and rushing forward.'
突出。嗄。天下人。不奈你何。然後更須知有向上一竅子。若透頂透底。方得自由自在。若只得個入頭處。使寶惜。坐在勝妙境界中。堪作甚麼。大丈夫漢。一等是踏破草鞋。須是大徹大悟。方能出生入死。如其毫髮不透。則十萬八千。古人云。轉凡成聖易。轉聖成凡難。如今凡聖難易。總不得動著。但一切時中。著精彩看。忽然撞著無面目漢。老僧罪過彌天。達磨二祖。隱身無地。
師垂語云。諸方為人。抽釘拔榍。解粘去縛。我這裡為人。添釘添榍。加繩加縛。送向深潭裡。侍地自理會。
師垂語云。參禪須是透徹這一著子。始得。悟了。大法不明者。固有之。大法雖明。腳跟下紅線子不斷者。比比皆是。諸方聞恁么道。盡罵老僧云。既是大法明瞭。又安得腳跟下紅線子。也怪他不得。為渠欠這一解。儘教他疑著。
師垂語云。這一些子。恰如撞著殺人漢。相似。你若不殺了他。他便殺了你。
師垂語云。楞嚴經。有十種魔界。如今盡大地人。參禪更高。也出他不得。時有僧云。和尚落在第幾界。師云。和你在里許。僧云。某甲不入這保社。師云。驢漢。你擬那裡去那。
平江府資壽尼妙總禪師(凡五)
師遍參諸大老。后謁妙喜于徑山。因上堂。聞舉石頭云。恁么也不得
【現代漢語翻譯】 現代漢語譯本： 突出啊！天下人，拿你沒辦法。然後更要知道有向上的一竅。如果透頂透底，才能自由自在。如果只得到一個入門的地方，就寶惜，坐在殊勝美妙的境界中，能做什麼呢？大丈夫漢，同樣是踏破草鞋，必須是大徹大悟，才能出生入死。如果毫髮不透徹，那就差得遠了。古人說，轉凡成聖容易，轉聖成凡難。如今凡聖難易，總不能動著。但一切時中，要著精彩看。忽然撞著無面目漢，老僧罪過彌天，Damo（達摩，Bodhidharma）二祖，隱身無地。 師父開示說：諸方為人，抽釘拔楔，解粘去縛。我這裡為人，添釘添楔，加繩加縛，送向深潭裡，讓你們自己去體會。 師父開示說：參禪必須是透徹這一著子，才能有所得。悟了，大法不明者，本來就有。大法雖然明瞭，腳跟下的紅線子不斷者，比比皆是。諸方聽到這樣說，都罵老僧說：既然是大法明瞭，又怎麼會有腳跟下的紅線子呢？也怪不得他們，因為他們欠缺這一理解，都讓他們疑惑不解。 師父開示說：這一些子，恰如撞著殺人漢相似，你若不殺了他，他便殺了你。 師父開示說：《Lengyan Jing》（楞嚴經，Shurangama Sutra）有十種魔界，如今盡大地人，參禪更高，也出他不得。當時有僧人問：和尚落在第幾界？師父說：我和你都在里頭。僧人說：我可不入這保社。師父說：驢漢，你打算到哪裡去呢？ 平江府Zishou Nunnery Miaozong（資壽庵妙總禪師）禪師（共五則） 師父遍參各位大老，后在Jingshan（徑山）拜見Miaoxi（妙喜，Dahui Zonggao）。因為上堂，聽到舉石頭公案說：這樣也不行。
【English Translation】 English version: Outstanding! People of the world, there's nothing they can do to you. Furthermore, you must know there is an upward aperture. If it's thoroughly penetrated from top to bottom, then you can be free and at ease. If you only get an entry point, and you treasure it, sitting in a supremely wonderful state, what can you do? A great man, equally wearing out straw sandals, must have a great enlightenment to be able to enter life and death. If it's not penetrated even by a hair's breadth, then it's far off. The ancients said, 'Transforming from ordinary to sage is easy, transforming from sage to ordinary is difficult.' Now, the ease or difficulty of ordinary and sage cannot be touched at all. But at all times, watch with brilliance. If you suddenly encounter a faceless man, this old monk's sins would be immense, Damo (Bodhidharma) and the Second Patriarch would have nowhere to hide. The Master gave a teaching, saying: 'The various places help people by removing nails and wedges, untying knots and freeing bonds. Here, I help people by adding nails and wedges, adding ropes and bonds, sending them into a deep pool, letting them understand for themselves.' The Master gave a teaching, saying: 'Practicing Chan (Zen) must be to thoroughly penetrate this point, then you can gain something. Those who are enlightened but do not understand the great Dharma are common. Although the great Dharma is understood, those whose red thread under their feet is not broken are everywhere. When the various places hear this, they all scold this old monk, saying: 'Since the great Dharma is understood, how can there still be a red thread under the feet?' I can't blame them, because they lack this understanding, causing them to be filled with doubt.' The Master gave a teaching, saying: 'This little bit is just like encountering a murderer. If you don't kill him, he will kill you.' The Master gave a teaching, saying: 'The Lengyan Jing (Shurangama Sutra) has ten kinds of demonic realms. Now, all the people in the world, even those who practice Chan (Zen) at a higher level, cannot escape them.' At that time, a monk asked: 'In which realm does the Abbot fall?' The Master said: 'You and I are both in it.' The monk said: 'I will not enter this community.' The Master said: 'Donkey, where do you plan to go?' Chan Master Miaozong (妙總禪師) of Zishou Nunnery (資壽庵) in Pingjiang Prefecture (平江府) (Five Cases in Total) The Master widely visited various great elders, and later visited Miaoxi (妙喜, Dahui Zonggao) at Jingshan (徑山). Because of an assembly, upon hearing the Stone's case being cited, he said: 'That won't do either.'
。不恁么也不得。恁么不恁么。總不得。因緣。
時馮楫侍郎。在座下。忽有省。趨方丈。告妙喜曰。和尚適來。舉石頭話。楫會也。妙喜曰。侍郎作么生會。馮云。恁么也不得。蘇嚕娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么。總不得。蘇嚕㗭哩娑婆訶。
須臾師至。妙喜舉侍郎語。似師。師笑云。郭象注莊子。有識者謂。莊子注郭象。妙喜點之。
次日入室。妙喜問。古德既不出門。因甚卻在莊上。吃油糍。師云。和尚放妙總過。即道。妙喜云。我放你過。試道看。師云。妙總亦放和尚過。妙喜云。爭奈油糍何。師便喝。遂出去。
作投機頌云。驀然摸著鼻頭。伎倆冰消瓦解。達磨何必西來。二祖枉禮三拜。更問如何若何。一隊草賊大敗。
后出世平江資壽。
示眾云。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流。未言而喻。設使用移星換斗底手段。施攙旗奪鼓底機關。猶是空拳。豈有實義。向上一路。千聖不傳。學者勞形。如猿捉影。靈山付囑。俯徇時機。演唱三乘。各隨根器。始於鹿野苑。轉四諦法輪。度百千萬眾。山僧今日。與此界他方。乃祖乃佛。山河大地。草木叢林。見前四眾。各轉大法輪。交光相羅。如寶絲網
【現代漢語翻譯】 現代漢語譯本： 不這樣也不行，不那樣也不行，這樣不那樣，總不行，因緣啊。（因緣：佛教術語，指事物產生和存在的原因和條件）
當時馮楫侍郎在座下，忽然有所領悟，快步走到方丈室，告訴妙喜禪師說：『和尚剛才舉的石頭話，我領會了。』妙喜禪師問：『侍郎你怎樣領會的？』馮楫說：『這樣也不行，蘇嚕娑婆訶（Sulu Suopohe，音譯，咒語）。不那樣也不行，㗭哩娑婆訶（Xi Li Suopohe，音譯，咒語）。這樣不那樣，總不行，蘇嚕㗭哩娑婆訶（Sulu Xi Li Suopohe，音譯，咒語）。』
不久之後，老師來了，妙喜禪師把侍郎說的話，學給老師聽。老師笑著說：『郭象註釋《莊子》，有見識的人說，是《莊子》註釋郭象。』妙喜禪師贊同這個說法。
第二天入室，妙喜禪師問：『古德既然不出門，為什麼卻在村莊上吃油糍（一種油炸的米糕）？』老師說：『和尚放過妙總吧。』剛說完，妙喜禪師說：『我放你過，試著說看。』老師說：『妙總也放和尚過。』妙喜禪師說：『那油糍怎麼辦？』老師便大喝一聲，於是出去了。
作投機頌說：『驀然摸著鼻頭，伎倆冰消瓦解。達磨（達摩，Bodhidharma，禪宗始祖）何必西來，二祖（慧可，Huike，禪宗二祖）枉禮三拜。更問如何若何，一隊草賊大敗。』
後來出世在平江資壽寺。
開示大眾說：『宗乘（佛教的宗旨和教義）一唱，三藏（佛教經典的總稱）無法詮釋。祖令（祖師的命令）應當實行，十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）都被截斷。二乘（聲聞乘和緣覺乘）聽了害怕逃走，十地（菩薩修行的十個階段）菩薩到這裡還疑惑。如果是俊才，不用說就明白。即使使用移星換斗的手段，施展攙旗奪鼓的機關，還是空拳，沒有實際意義。向上一路，千聖不傳。學者勞神費力，像猿猴捉影子。靈山（靈鷲山，Vulture Peak，釋迦牟尼佛說法之地）付囑，順應時機，演說三乘（聲聞乘、緣覺乘、菩薩乘），各隨根器。始於鹿野苑（Sarnath，釋迦牟尼初轉法輪之地），轉四諦法輪（Four Noble Truths，佛教基本教義），度百千萬眾。山僧今日，與此界他方，乃祖乃佛，山河大地，草木叢林，見前四眾，各轉大法輪，交光相羅，如寶絲網。』
【English Translation】 English version: It's not okay to do it this way, and it's not okay to not do it this way. Doing it this way or not doing it this way, neither is okay. It's all about conditions. (Conditions: Buddhist term referring to the causes and conditions for the arising and existence of things)
At that time, Vice Minister Feng Ji was in attendance. Suddenly, he had an awakening. He hurried to the abbot's room and told Zen Master Miaoxi: 'The 'stone' words you mentioned earlier, I understand them.' Zen Master Miaoxi asked: 'How did you understand them, Vice Minister?' Feng Ji said: 'It's not okay to do it this way, Sulu Suopohe (Sulu Suopohe, transliteration, mantra). It's not okay to not do it this way, Xi Li Suopohe (Xi Li Suopohe, transliteration, mantra). Doing it this way or not doing it this way, neither is okay, Sulu Xi Li Suopohe (Sulu Xi Li Suopohe, transliteration, mantra).'
Soon after, the teacher arrived. Zen Master Miaoxi repeated the Vice Minister's words to the teacher. The teacher smiled and said: 'When Guo Xiang annotated Zhuangzi, knowledgeable people said that it was Zhuangzi annotating Guo Xiang.' Zen Master Miaoxi agreed with this statement.
The next day, during a private interview, Zen Master Miaoxi asked: 'Since the ancient masters didn't go out, why were they eating oil cakes (a type of fried rice cake) in the village?' The teacher said: 'Please let Miaozong pass, Master.' As soon as he said that, Zen Master Miaoxi said: 'I'll let you pass, try to say it.' The teacher said: 'Miaozong also lets the Master pass.' Zen Master Miaoxi said: 'What about the oil cakes?' The teacher then shouted loudly and left.
He composed a verse on sudden enlightenment: 'Suddenly touching the nose, all skills melt away like ice. Why did Bodhidharma (Bodhidharma, the first patriarch of Zen) come from the West? The Second Patriarch (Huike, the second patriarch of Zen) bowed in vain three times. If you ask further, 'How is it? How is it?', a band of bandits is utterly defeated.'
Later, he became the abbot of Zishou Temple in Pingjiang.
He addressed the assembly, saying: 'Once the essence of the teaching (the Buddhist doctrine and teachings) is proclaimed, the Tripitaka (the complete collection of Buddhist texts) cannot fully explain it. The ancestral decree (the orders of the patriarchs) should be carried out, and all directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) are cut off. Those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) are frightened and run away upon hearing this, and even the bodhisattvas of the Ten Grounds (the ten stages of a bodhisattva's practice) still doubt. If you are a talented person, you will understand without being told. Even if you use the means of moving stars and changing constellations, or employ the tactics of seizing flags and capturing drums, it is still an empty fist, without real meaning. The path beyond, the sages do not transmit. Scholars exhaust themselves, like monkeys chasing shadows. The entrustment at Vulture Peak (Vulture Peak, where Shakyamuni Buddha preached) was in accordance with the times, expounding the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), each according to their capacity. Beginning at Sarnath (Sarnath, where Shakyamuni Buddha first turned the Wheel of Dharma), turning the Wheel of the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism), liberating hundreds of millions of beings. This mountain monk today, together with this world and other worlds, the ancestors and Buddhas, mountains and rivers, the great earth, grasses and forests, and the four assemblies before us, each turns the great Wheel of Dharma, interweaving light like a jeweled net.'
。若一草一木。不轉法輪。則不得名為轉大法輪。所以道。於一毫端。現寶王剎。坐微塵里。轉大法輪。乘時于其中間。作無量無邊。廣大佛事。一一佛事。周遍法界。一為無量。無量為一。小中現大。大中現小。不動步。游普賢樓閣。不反聞。入觀音普門。情與無情。性相平等。不是神通妙用。亦非法爾如然。於此倜儻分明 皇恩佛恩。一時報足。且道。如何是報恩一句。天高群像正。海闊百川朝。
示眾云。若也孤峰頂上。目視雲漢。則辜負先聖。若也披毛帶角。土麵灰頭。又埋沒己靈。於斯二途。誠難去取。若也全提正令。如倚天長劍。凜凜神威。恁么也不得。不恁么也不得。若放一線道。合水和泥。則恁么也得。不恁么也得。便能向虎穴魔宮。安身立命。街頭市尾。入草求人。驅耕夫牛。奪饑人食。不為分外。若是聽不出聲。見不超色。未免望崖而退。所以道。直似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。到這裡。直須上無攀仰。下絕己躬。人人常光現前。個個壁立千仞。還委悉么。鶴有九皋難翥翼。馬無千里謾追風。
示眾云。若論此事。如按太阿。擬之則犯鋒傷手。如大火聚。近之則燎卻面門。若是同聲相應。同氣相求。則舉一明三。目機銖兩。如奔流度刃。
【現代漢語翻譯】 現代漢語譯本：如果一草一木都不能轉動法輪（Dharmacakra，佛法的象徵），那就不能稱之為轉大法輪。所以說，在一根毫毛的尖端，可以顯現寶王剎（Ratnaraja-ksetra，珍寶之王佛土），坐在微小的塵埃里，可以轉大法輪。抓住時機在其中間，做無量無邊廣大的佛事（Buddha-karya，佛的事業），每一件佛事都周遍法界（Dharmadhatu，宇宙萬有）。一即是無量，無量即是一。小中顯現大，大中顯現小。不移動腳步，遊歷普賢（Samantabhadra，象徵菩薩的行愿）的樓閣；不向外聽聞，進入觀音（Avalokitesvara，象徵慈悲）的普門。有情和無情，其自性與現象平等無二。這不是神通的巧妙作用，也不是自然而然就是如此。如果對此能夠透徹明白，皇恩和佛恩就能同時報答圓滿。那麼，如何是報恩的一句話呢？天高群星排列端正，海闊百川奔流歸朝。
開示大眾說：如果身處孤峰頂上，眼光只看到雲彩和銀河，那就辜負了先聖的教誨。如果披著毛戴著角，臉上沾滿泥土，頭上蒙著灰塵，又埋沒了自身的靈性。在這兩條道路之間，實在難以取捨。如果完全提起正令，就像倚天的長劍，凜凜具有神威，這樣也不可以，不這樣也不可以。如果放開一線生機，和水和泥，那麼這樣也可以，不這樣也可以。就能向虎穴魔宮中，安身立命；在街頭市尾，入草求人；驅趕耕地的牛，奪取飢餓人的食物，這都不是分外之事。如果聽不出聲音，見不到超脫形色的境界，難免會望崖而退。所以說，就像秋天的潭水映照月影，靜夜裡傳來鐘聲，隨著敲擊而不會減少，觸碰波瀾也不會消散，這仍然是生死岸邊的事情。到了這裡，必須向上沒有可以攀援的，向下斷絕自身的執著，人人本有的光明才能顯現，個個像壁立千仞一樣。還明白了嗎？仙鶴有了九個深澤也難以展翅高飛，駿馬沒有千里的路程也只是白白追逐風。
開示大眾說：如果談論這件事，就像按住太阿劍（Tai'a，寶劍名），想要使用它就會被鋒利的劍刃割傷手；又像一大堆火焰，靠近它就會燒傷面門。如果是同聲相應，同氣相求的人，那麼舉一就能明白三，細微之處也能分辨清楚，就像奔流的水快速地越過刀刃。
【English Translation】 English version: If even a single blade of grass or a single tree cannot turn the Dharma wheel (Dharmacakra, symbol of the Buddha's teaching), then it cannot be called turning the great Dharma wheel. Therefore, it is said that on the tip of a single hair, one can manifest the Ratnaraja-ksetra (Buddha-field of the Jewel King); sitting within a tiny mote of dust, one can turn the great Dharma wheel. Seizing the opportune moment within this, perform immeasurable, boundless, and vast Buddha-karya (Buddha-activities), with each Buddha-karya pervading the Dharmadhatu (the universe). One is immeasurable, and immeasurable is one. The small manifests the large, and the large manifests the small. Without moving a step, one can roam the pavilions of Samantabhadra (symbol of the bodhisattva's vows and practices); without turning the ear outward, one can enter the universal gate of Avalokitesvara (symbol of compassion). Sentient and insentient beings are equal in their nature and phenomena. This is not a miraculous function of supernatural powers, nor is it simply naturally so. If one can clearly understand this, then the grace of the emperor and the grace of the Buddha can be repaid fully at once. So, what is the phrase that repays the grace? The heavens are high, and the myriad forms are aligned correctly; the sea is vast, and the hundred rivers flow towards the court.
Instructing the assembly, he said: If one is on the peak of a solitary mountain, only seeing the clouds and the Milky Way, then one has failed the teachings of the ancient sages. If one wears fur and horns, with a face covered in dirt and a head covered in ash, then one has buried one's own spirit. Between these two paths, it is truly difficult to choose. If one completely raises the true command, like a sky-supporting sword, awe-inspiring with divine might, then this is not permissible, and not doing so is also not permissible. If one releases a thread of life, mixing water and mud, then doing so is permissible, and not doing so is also permissible. Then one can find peace and establish one's life in the tiger's den and the demon's palace; in the streets and markets, one can seek people in the grass; driving the farmer's ox and taking food from the hungry, these are not extraneous matters. If one cannot hear beyond sound or see beyond form, one will inevitably retreat at the cliff's edge. Therefore, it is said that it is like the moon's reflection in an autumn pool, or the sound of a bell in a quiet night, diminishing not with striking, and not scattering with waves. This is still a matter on the shore of birth and death. Arriving here, one must have nothing to climb to above, and cut off all clinging to self below. Then everyone's inherent light will appear before them, and each will stand like a wall ten thousand feet high. Do you understand? The crane has nine marshes but finds it hard to spread its wings; the horse has no thousand-mile journey and vainly chases the wind.
Instructing the assembly, he said: If one discusses this matter, it is like holding the Tai'a sword (Tai'a, name of a precious sword); if one tries to use it, one will be cut by its sharp edge. It is like a great pile of fire; if one gets close, one will burn one's face. If one is of the same voice and seeks the same breath, then understanding one will illuminate three, and one can discern the slightest difference, like a rushing stream swiftly crossing a blade.
似疾焰過風。聊聞舉著。踢起便行。可以起臨濟宗。可以持摩竭令。點著不來。白雲萬里。所以道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。非常之旨。人焉廋哉。我恁么告報。猶涉化門。且道。不涉化門一句。又作么生。畢竟水須朝海去。到頭云定覓山歸。
問如何是奪人不奪境。師云。野花開滿路。遍地自清香。云如何是奪境不奪人。師云。茫茫宇宙人無數。那個男兒是丈夫。云如何是人境俱不奪。師云。處處綠楊堪繫馬。家家門底透長安。云如何是人境兩俱奪。師云。雪覆蘆花。舟橫斷岸。
溫州凈居妙道禪師(凡五)
延平黃氏子也。遍參尊宿。后謁妙喜。因妙喜室中問。不是心。不是佛。不是物。是什麼。師立門外聞之。豁然大悟。妙喜印具所解。
后開法延平福興。后終於本山。
僧問。言無展事。語不投機。時如何。師云。未屙已前。墮坑落塹。
乃云。問話且止。直饒有傾湫之辯。倒岳之機。衲僧門下。一點也用不著。且佛未出世時。一事全無。我祖西來。便有許多建立。列剎相望。棋佈名山。以至今日。累及兒孫。遂使山僧。於人天大眾前。無風起浪。向第二義門。通個訊息。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。
【現代漢語翻譯】 現代漢語譯本： 如同疾速的火焰掠過風中。姑且聽聞有人提起，立刻行動。可以振興臨濟宗（臨濟宗：禪宗五家之一），可以持有摩竭令（摩竭令：象徵權威的法器）。點著了卻不來，白雲覆蓋萬里。所以說，懸崖撒手，自然肯承擔；死而復生，欺騙君王不得。非常的旨意，人怎麼能隱藏呢？我這樣告訴你們，仍然涉及化門（化門：教化的門徑）。那麼，不涉及化門的一句，又該怎麼說呢？畢竟水總是要朝大海流去，到頭來云一定會尋找山巒歸宿。 問：什麼是奪人不奪境？師父說：野花開滿路，遍地自然清香。問：什麼是奪境不奪人？師父說：茫茫宇宙人無數，哪個男兒是丈夫？問：什麼是人境俱不奪？師父說：處處綠楊堪繫馬，家家門底透長安。問：什麼是人境兩俱奪？師父說：雪覆蘆花，舟橫斷岸。 溫州凈居妙道禪師（共五則） 是延平黃氏的兒子。遍參各位尊宿（尊宿：德高望重的僧人），後來拜見妙喜（妙喜：禪師名號）。因為妙喜在室內問：不是心，不是佛，不是物，是什麼？禪師站在門外聽到，豁然大悟。妙喜印可了他的理解。 後來在延平福興開法，最終在本山圓寂。 僧人問：言語沒有展開事情，話語不投合時機，這時如何？師父說：還沒拉屎之前，就已經掉進坑裡了。 於是說：問話暫且停止。即使有傾倒深淵的辯才，顛覆山嶽的機鋒，在衲僧（衲僧：僧人的謙稱）門下，一點也用不著。況且佛未出世時，一事全無。我祖師西來，便有許多建立，寺剎林立，像棋盤一樣分佈在名山。以至於今日，連累了子孫。於是使得山僧，在人天大眾前，無風起浪，向第二義門（第二義門：方便之門）通個訊息。言語和沉默都涵蓋不盡的地方，瀰漫廣大。言語詮釋說不到的地方，遍佈沙界。渾身都是眼睛，當面抓住時機。
【English Translation】 English version: Like a swift flame passing through the wind. Let's just hear someone mention it, and then act immediately. It can revive the Linji School (Linji School: one of the five schools of Chan Buddhism), and it can hold the Mojie Order (Mojie Order: a Dharma instrument symbolizing authority). If lit but doesn't come, white clouds cover ten thousand miles. Therefore, it is said, 'Releasing the hand on the cliff, one naturally agrees to bear the responsibility; reviving after death, one cannot deceive the ruler.' The extraordinary meaning, how can people hide it? I tell you this way, but it still involves the gate of transformation (gate of transformation: the path of teaching). Then, what about the sentence that does not involve the gate of transformation? After all, water must flow towards the sea, and in the end, clouds will surely seek mountains to return to. Asked: 'What is seizing the person but not the environment?' The Master said: 'Wild flowers bloom all over the road, and fragrance naturally fills the land.' Asked: 'What is seizing the environment but not the person?' The Master said: 'In the vast universe, there are countless people; which man is a true hero?' Asked: 'What is neither seizing the person nor the environment?' The Master said: 'Everywhere, green willows are suitable for tying horses, and every house leads to Chang'an.' Asked: 'What is seizing both the person and the environment?' The Master said: 'Snow covers the reed flowers, and a boat lies across the broken bank.' Zen Master Miaodao of Jingju Temple in Wenzhou (Total of five) He was the son of the Huang family of Yanping. He visited various venerable elders (venerable elders: monks of high virtue and prestige), and later visited Miaoxi (Miaoxi: a Zen master's name). Because Miaoxi asked in the room: 'It is not mind, it is not Buddha, it is not a thing, what is it?' The Zen master stood outside the door and heard it, and suddenly had a great enlightenment. Miaoxi approved of his understanding. Later, he opened the Dharma at Fuxing in Yanping, and eventually passed away at this mountain. A monk asked: 'Words do not develop matters, and speech does not suit the occasion, what about this time?' The Master said: 'Before defecating, one has already fallen into a pit.' Then he said: 'Stop asking questions for now. Even if you have the eloquence to pour out abysses and the sharpness to overturn mountains, it is of no use at all under the gate of the Sangha (Sangha: a humble term for monks). Moreover, when the Buddha had not yet appeared in the world, there was nothing at all. When our patriarch came from the West, there were many establishments, temples and monasteries standing in rows, distributed like chessboards on famous mountains. Even to this day, it has burdened the descendants. Thus, the mountain monk, in front of the assembly of humans and gods, stirs up waves without wind, and conveys a message to the gate of the second meaning (gate of the second meaning: the gate of expediency). The place that words and silence cannot fully cover permeates the vastness. The place that words cannot explain covers the realms of the sands. The whole body is eyes, seizing the opportunity face to face.'
電卷星馳。如何湊泊。有時一喝。生殺全威。有時一喝。佛祖莫辨。有時一喝。八面受敵。有時一喝。自救不了。且道。那一喝。是生殺全威。那一喝。是佛祖莫辨。那一喝。是八面受敵。那一喝。是自救不了。若向這裡薦得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起拂子云。還見么。若見。被見刺所障。擊禪床云。還聞么。若聞。被聲塵所惑。直饒離見絕聞。正是二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是什麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。
示眾云。若論本分相見。不必高昇此座。然法不孤起。仗境方生。即今權衡在手。應變臨時。擒縱卷舒。得大自在。有時孤峰頂上。把斷要津。恁么也不得。不恁么也不得。有時鬧市門頭。放開一線。恁么也得。不恁么也得。便能攪長河為酥酪。變大地作黃金。拈一枝草。作丈六金身。將丈六金身。作一枝草。把定則三玄戈甲。五位正偏。豎拂拈槌。默然良久。石火電光。總用不著。又況勾章棘句。展露言鋒。簇錦攢花。只益戲論。所以道。窮諸玄辯。若一毫致於太虛。竭世樞機。似一滴投于巨壑。況是人人具足。各各圓成。履地頂天。眼橫鼻直。春行萬卉。月映千波。無欠無餘
【現代漢語翻譯】 現代漢語譯本： 閃電般迅速，星光般飛逝。如何停靠？有時一喝，具有生殺予奪的全部威嚴。有時一喝，佛和祖師也難以分辨。有時一喝，四面八方都受到攻擊。有時一喝，自身也無法解救。那麼，哪一喝是具有生殺予奪的全部威嚴？哪一喝是佛和祖師也難以分辨？哪一喝是四面八方都受到攻擊？哪一喝是自身也無法解救？如果能在這裡領悟，就能報答無法報答的恩情。如果未能領悟，老衲就來做一場無夢之夢吧。拿起拂塵說，還看見了嗎？如果看見了，就被所見之物障礙。敲擊禪床說，還聽見了嗎？如果聽見了，就被聲音塵埃所迷惑。即使遠離見聞，也只是二乘的小果。跳出一步，超越色和聲，完全放開，完全收回，主和賓互相轉換。所以說，想要知道佛性的意義，應當觀察時節因緣。請問各位，現在是什麼時節？浩蕩的仁風扶持聖明的教化，熙熙的祥和之氣輔助太平盛世。
開示大眾說，如果從本分上相見，不必高昇此座。然而法不會獨自產生，依靠外境才能顯現。現在權衡在我手中，隨機應變，收放自如，得到大自在。有時在孤峰頂上，把守住重要的關口，這樣也不行，那樣也不行。有時在熱鬧的街市門口，放開一線生機，這樣也可以，那樣也可以。就能攪動長河變為酥酪，變大地為黃金。拈起一根草，作為丈六金身（佛像，比喻佛性廣大）。將丈六金身，作為一根草。把握住則有三玄戈甲（比喻精深的佛法），五位正偏（禪宗用語，比喻事物的不同側面）。豎起拂塵，拿起木槌，沉默良久。石火電光，都用不著。更何況是咬文嚼字，賣弄口舌，堆砌辭藻，只會增加戲論。所以說，窮盡各種玄妙的辯論，如同將一毫毛放在太空中；竭盡世間的權謀機變，如同將一滴水投入巨大的深淵。何況是人人具足佛性，個個圓滿成就。腳踏大地，頭頂青天，眼睛橫著，鼻子豎著。春天行走，萬物生長；月亮映照，千波盪漾。沒有欠缺，沒有剩餘。
【English Translation】 English version: Lightning flashes, stars rush. How to moor? Sometimes a shout carries the full authority of life and death. Sometimes a shout makes it impossible to distinguish between Buddha and Patriarchs. Sometimes a shout faces enemies on all sides. Sometimes a shout offers no self-rescue. Then, which shout carries the full authority of life and death? Which shout makes it impossible to distinguish between Buddha and Patriarchs? Which shout faces enemies on all sides? Which shout offers no self-rescue? If you can realize it here, you can repay the kindness that cannot be repaid. If not, this old monk will go on to speak a dream within a dream. Picking up the whisk, he said, 'Do you still see it? If you see it, you are obstructed by what is seen.' Striking the Zen seat, he said, 'Do you still hear it? If you hear it, you are deluded by the dust of sound.' Even if you transcend seeing and hearing, it is only the small fruit of the Two Vehicles. Taking a step beyond, surpassing form and sound, fully releasing, fully收回, 主 and guest interchanging. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' May I ask everyone, what time is it now? The vast wind of benevolence supports the holy transformation, and the harmonious atmosphere assists the ascent to peace.
Instructing the assembly, he said, 'If we were to meet in our original state, there would be no need to ascend this seat. However, the Dharma does not arise alone; it manifests depending on circumstances. Now the balance is in my hand, responding to changes as they arise, grasping and releasing, rolling and unrolling, attaining great freedom. Sometimes on the peak of a solitary mountain, blocking the vital pass, neither this way nor that way is permissible. Sometimes at the gate of a bustling market, opening a line of life, this way is permissible, that way is also permissible. Then one can stir the long river into ghee, transform the great earth into gold. Picking up a blade of grass, making it a sixteen-foot golden body (Buddha image, metaphor for the vastness of Buddha-nature). Taking the sixteen-foot golden body, making it a blade of grass. Holding firm, there are the Three Mysteries and the Five Ranks (terms in Zen Buddhism, metaphors for different aspects of things). Raising the whisk, picking up the mallet, remaining silent for a long time. The spark of flint, the flash of lightning, are all useless. Moreover, nitpicking over words, showing off eloquence, piling up rhetoric, only increases idle talk. Therefore, it is said, 'Exhausting all profound arguments is like placing a hair in the vastness of space; exhausting worldly schemes is like dropping a drop of water into a giant ravine.' Moreover, everyone is fully endowed with Buddha-nature, each is perfectly complete. Feet on the ground, head touching the sky, eyes horizontal, nose vertical. In spring, walking, all things grow; the moon reflects, a thousand waves ripple. Nothing lacking, nothing remaining.'
。何思何慮。如斯舉唱。猶涉支離。且與大眾。赴個時節。卓拄杖云。還會么。千尺鯨噴洪浪飛。一聲雷震清飆起。
示眾云禪非意想。立意乖宗。道絕功勛。建功失旨。聞清聲外句。莫向意中求。轉照用機關。柄佛祖鉗鍵。有佛處。互為賓主。無佛處。風颯颯地。心寧意泰。響順聲和。似恁么人。且道。向什麼處安著。良久云。披蓑側笠千峰外。引水澆蔬五老前。
示眾云。眨上眉毛蹉過。大似開眼尿床。現成公案放行。正是黠兒落節。恁么不恁么。總不得。曳尾靈龜。不是心。不是佛。不是物。虛空釘橛。離得許多閑門破戶。猶是死水藏龍。傾湫倒岳一句。又作么生。巨靈抬手無多子。分破華山千萬重。
侍郎張公九成(凡十三)
字子韶。鹽官人也。初謁靈隱明禪師。扣其旨要。明云。公年盛氣豪。正欲唾手取功名。何暇死生大事乎。公云。先儒嘗云。死生亦大矣。世出世間之法。初無有二。前輩超達之士。曾何儒釋之異哉。師既主盟。大法為事。安用峻拒耶。請至於再。明嘉其誠。示以柏樹子話。久無所契。
即謁善權清禪師。遂問嘗聞此事。人人具足。個個圓成。是否。清云然。公云。既如是。某甲為甚無個入處。清袖中出數珠。示之云。此是誰底。公佇思。清復藏諸袖云
【現代漢語翻譯】 現代漢語譯本：思考什麼，顧慮什麼？像這樣提倡，仍然牽涉到枝節瑣碎。暫且與大眾一起，赴應這個時節。拄著枴杖說，明白了嗎？千尺巨鯨噴出滔天巨浪飛舞，一聲雷鳴震動清涼的風升起。
開示大眾說，禪不是意想，立意就違背了宗旨。道超越了功勛，建立功勛就失去了本意。聽聞清凈聲音之外的語句，不要在意識中尋求。運轉觀照的用功機關，掌握佛祖的鉗錘關鍵。有佛的地方，互相作為賓主。沒有佛的地方，風颯颯作響。心寧靜意氣平和，聲響順應聲音和諧。像這樣的人，且說，向什麼地方安放？良久說道，披著蓑衣戴著斗笠在千峰之外，引水澆灌蔬菜在五老峰前。
開示大眾說，眨一下眉毛就錯過了，很像睜著眼睛尿床。現成的公案放過去，正是聰明人失算。這樣也不是，不這樣也不是，總是不行。拖著尾巴的神龜，不是心，不是佛，不是物，虛空釘木樁。離開了許多閑雜的門戶，仍然是死水藏著龍。傾倒深潭高山的語句，又該怎麼說呢？巨靈神抬手也沒多少力氣，劈開華山成千萬重。
侍郎張公九成（共十三則）
字子韶，是鹽官人。起初拜見靈隱明禪師，請教他的宗旨要義。明禪師說，『您正值壯年，意氣風發，正想要輕易取得功名，哪裡有空閑顧及生死大事呢？』張九成說，『先儒曾經說過，生死也是大事啊。世間法和出世間法，本來就沒有兩種。前輩超脫通達的人士，哪裡有什麼儒家和佛家的區別呢？禪師您既然主持大法，以弘揚佛法為己任，為什麼要嚴厲拒絕我呢？』（張九成）再三請求，明禪師嘉許他的誠意，用柏樹子的典故來開示他，（張九成）很久都沒有領悟。
於是拜見善權清禪師，就問：『我曾經聽聞這件事，人人具足，個個圓滿成就，是這樣嗎？』清禪師說：『是的。』張九成說：『既然這樣，我為什麼沒有個入處呢？』清禪師從袖中拿出數珠，給他看，說：『這是誰的？』張九成沉思，清禪師又把數珠藏回袖中說。
【English Translation】 English version: What to think, what to contemplate? Such advocacy still involves trivialities. Let us, together with the assembly, attend to this moment. He held up his staff and said, 'Do you understand? A thousand-foot whale spouts torrents of waves, a thunderclap shakes the clear breeze.'
He addressed the assembly, saying, 'Zen is not imagination; intention deviates from the principle. The Way transcends merit; establishing merit misses the point. Hearing the phrase beyond the clear sound, do not seek it in the mind. Turn the light around and use the mechanism, grasp the hammer and tongs of the Buddhas and Patriarchs. Where there are Buddhas, interact as host and guest. Where there are no Buddhas, the wind rustles. The mind is tranquil and the will is at peace, sound and voice are harmonious. Such a person, tell me, where should he be placed?' After a long pause, he said, 'Wearing a straw cloak and a bamboo hat beyond a thousand peaks, drawing water to irrigate vegetables before the Five Old Men peaks.'
He addressed the assembly, saying, 'Missing it in the blink of an eye is like wetting the bed with eyes open. Letting go of a ready-made case is precisely the clever child's failure. Neither this way nor that way, neither is acceptable. The turtle dragging its tail, is not mind, not Buddha, not thing, a stake nailed in emptiness. Separating from so many idle doors and broken windows is still a stagnant pool hiding a dragon. What about the phrase that overturns deep pools and high mountains? The giant spirit lifting his hand has little strength, splitting Mount Hua into ten million layers.'
Attendant Minister Zhang Gong Jiucheng (Thirteen in total)
His courtesy name was Zishao, and he was from Yanguan. He initially visited Zen Master Lingyin Ming, inquiring about his essential teachings. Ming said, 'You are in your prime, full of vigor, and eager to achieve fame and success. How can you have time for the great matter of life and death?' Zhang Jiucheng said, 'The former Confucians once said, 'Life and death are also great matters.' The laws of the world and the laws beyond the world are originally not two. How is there a difference between Confucianism and Buddhism among those transcendent and enlightened people of the past? Since you, Master, preside over the great Dharma and take it as your responsibility, why do you sternly reject me?' He pleaded repeatedly, and Ming praised his sincerity, using the story of the cypress tree seed to instruct him, but Zhang Jiucheng did not understand for a long time.
Then he visited Zen Master Shanquan Qing and asked, 'I have heard that this matter is fully possessed by everyone and perfectly accomplished by each individual. Is this so?' Qing said, 'Yes.' Zhang Jiucheng said, 'If that is the case, why do I have no entry point?' Qing took out a rosary from his sleeve, showed it to him, and said, 'Whose is this?' Zhang Jiucheng pondered, and Qing hid the rosary back in his sleeve and said.
。若是你底。便拈取去。才涉思惟。便不是也。公於是領旨。
公復謁胡文定公。問治心修己之道。胡云。公但熟讀孟子。將他言仁義處。類作一處看。
一日如廁。因思惻隱之心。乃仁之端。忽聞蛙鳴。豁然有省。不覺自舉云。如何是祖師西來意。庭前柏樹子。不覺大笑。汗下被體。遂作頌云。春天月下一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。
公訪規首座。才相見。便問。承聞學錄因蛙鳴。有個入處。是否。公云。那裡得這訊息來。規云。現成公案。諱作甚麼。公召云。首座火發也。規云。滑頭作甚麼。公云燒到首座腳下也。規云。將謂你有長處。元來只如此。
規一日同公。坐于圍爐。規驀拈起香匙云。學錄不得喚作香匙。畢竟喚作甚麼。公掣卻香匙。踢倒湯瓶而出。規坐灰火中。笑云。幸自好向火。引得這漢無禮。
公一日。詣明靜庵尚禪師營供。尚還其金。及相見。尚展兩手。公以手撥之。尚批其頰。公驟步而前。尚云張學錄謗般若。公云。九成見處只如此。和尚有何方便。尚示以即心即佛因緣。公作頌云。叵耐人間一老兵。巧拈糞塊惑平人。百般計解都呈盡。卻作妖狐現本身。
尚一日謂公云。天下無禪師。且如馬祖升堂。百丈卷席。誰會得
【現代漢語翻譯】 現代漢語譯本：如果是你的東西，就拿走。一旦經過思考，就不是了。』這位官員於是領悟了禪意。
這位官員又去拜訪胡文定公（姓名，宋代理學家），請教修身養性之道。胡文定公說：『你只要熟讀《孟子》，把其中講仁義的地方，歸類在一起看。』
一天，這位官員上廁所，因為思考惻隱之心是仁的開端，忽然聽到蛙鳴，豁然開悟，不知不覺地自言自語道：『如何是祖師西來意（禪宗用語，指禪宗的根本宗旨）？庭前柏樹子（禪宗公案，無意義）。』 不禁大笑，汗流浹背。於是作頌說：『春天月下一聲蛙，撞破乾坤共一家。正恁么時誰會得，嶺頭腳痛有玄沙（禪宗人物）。』
這位官員拜訪規首座（寺院中的職位）。剛一見面，規首座就問：『聽說學錄（官名）因為蛙鳴，有所領悟，是嗎？』這位官員說：『從哪裡聽來的訊息？』規首座說：『現成的公案，隱瞞什麼？』這位官員呵斥道：『首座動怒了。』規首座說：『油嘴滑舌做什麼？』這位官員說：『燒到首座腳下了。』規首座說：『還以為你有什麼長處，原來只是如此。』
一天，規首座和這位官員，一起坐在火爐旁。規首座突然拿起香匙說：『學錄不得叫它香匙，到底叫它什麼？』這位官員奪過香匙，踢倒湯瓶就走了。規首座坐在灰燼中，笑著說：『幸好我喜歡烤火，引得這人如此無禮。』
一天，這位官員到明靜庵尚禪師（禪師名號）處供養。尚禪師退還了他的金錢。見面時，尚禪師張開雙手。這位官員用手撥開。尚禪師打了他一巴掌。這位官員快步上前。尚禪師說：『張學錄誹謗般若（佛教智慧）。』這位官員說：『九成（禪師名號）的見解也只是如此。和尚有什麼方便？』尚禪師用即心即佛（禪宗思想）的因緣來開示他。這位官員作頌說：『可恨人間一老兵，巧拈糞塊惑平人。百般計解都呈盡，卻作妖狐現本身。』
尚禪師一天對這位官員說：『天下沒有禪師。比如馬祖（禪宗大師）升座說法，百丈（禪宗大師）捲起坐席，誰能領會？』
【English Translation】 English version: 'If it is yours, then take it.' Once thought is involved, it is not.' The official then understood the meaning.
The official then visited Hu Wending Gong (name, Song Dynasty Neo-Confucian scholar) and asked about the way to cultivate the mind and improve oneself. Hu said, 'You only need to read Mencius thoroughly, and put the places where he speaks of benevolence and righteousness together to see.'
One day, the official went to the toilet, and because he was thinking about how the heart of compassion is the beginning of benevolence, he suddenly heard a frog croaking, and he suddenly realized something. He unconsciously said to himself, 'What is the meaning of the Patriarch's coming from the West (Zen term, referring to the fundamental purpose of Zen)? The cypress tree in front of the courtyard (Zen koan, meaningless).' He couldn't help but laugh, and sweat poured down his body. So he composed a verse saying, 'A frog croaks under the spring moon, breaking through the universe and becoming one family. Who can understand this moment? Xuan Sha (Zen figure) has a sore foot on the mountain top.'
The official visited Gui, the head monk (position in a monastery). As soon as they met, Gui asked, 'I heard that the Xue Lu (official title) had some insight because of the frog croaking, is that so?' The official said, 'Where did you get this news?' Gui said, 'It's an obvious case, what are you hiding?' The official scolded, 'The head monk is angry.' Gui said, 'What are you doing being glib?' The official said, 'It's burning under the head monk's feet.' Gui said, 'I thought you had some strengths, but it's just like this.'
One day, Gui and the official were sitting by the stove together. Gui suddenly picked up the incense spoon and said, 'The Xue Lu must not call it an incense spoon, what should it be called?' The official snatched the incense spoon, kicked over the soup pot, and left. Gui sat in the ashes, laughing, 'Fortunately, I like to warm myself by the fire, leading this man to be so rude.'
One day, the official went to Mingjing Nunnery to make offerings to Zen Master Shang (Zen master's name). Zen Master Shang returned his money. When they met, Zen Master Shang spread out his hands. The official pushed them away with his hands. Zen Master Shang slapped him on the cheek. The official strode forward. Zen Master Shang said, 'Zhang Xue Lu slanders Prajna (Buddhist wisdom).' The official said, 'Jiu Cheng's (Zen master's name) views are only like this. What expedient means does the monk have?' Zen Master Shang used the cause and condition of 'the mind is Buddha' (Zen thought) to enlighten him. The official composed a verse saying, 'Hateful old soldier in the world, cleverly picking up dung to confuse ordinary people. All kinds of plans and solutions are presented, but he transforms into a demonic fox to reveal his true form.'
One day, Zen Master Shang said to the official, 'There are no Zen masters in the world. For example, when Mazu (Zen master) ascends the seat to preach, and Baizhang (Zen master) rolls up the mat, who can understand?'
耶。公云。有甚難會。尚云。公作么生。公云。但舉來。尚才舉。公遽踢倒香卓。尚厲聲云。張學錄殺人。公回顧傍僧云。汝作么生。僧無語。公打僧一掌。卻顧尚云。祖奶不了。殃及兒孫。尚乃大笑。
公魁多士后。再謁尚。尚舉浮山語云。饒你入得汾陽室。未可望浮山門。公作么生。公叱侍僧云。何不祗對。僧罔措。公打僧一掌云。蝦蟆窟里。果沒蛟龍。
公因讀妙喜贊云。黑漆粗竹篦。佛來也一棒。公掩卷嘆云。今日方知佛法有人在。且以語尚。尚云。此老將一條竹篦。坐在徑山頂上。誰敢近傍。公云。你去。也須吃棒始得。尚仰首云。如何打得我。公云。這鈍根阿師。從朝至暮。吃他棒了。自不知痛癢。大笑而起。
公謁妙喜不遇。妙喜報謁公私第。但寒溫而已。妙喜歸。謂參徒云。張侍郎。不假師承。有個自得處。學徒云。聞相見。未嘗說著個禪字。何以知之。妙喜云。要我眼。作甚麼。
公一日。復謁妙喜。論格物之旨。妙喜云。公只知有格物。不知有物格。公沉吟。須臾云。師豈無方便耶。妙喜哂之。公云。還有樣子否。妙喜云。不見。小說載。唐時有與安祿山謀叛者。其人先為閬守。有𦘕像在焉。明皇幸蜀。見之大怒。令侍臣。以劍擊像首。其人在陜西。忽然首墮。公聞之
【現代漢語翻譯】 現代漢語譯本 耶，張公問道：『有什麼難以領會的？』 石霜楚圓禪師問道：『你打算怎麼做？』 張公說：『你只管說來。』 石霜楚圓禪師剛一開口，張公就踢倒了香桌。 石霜楚圓禪師厲聲說道：『張學錄殺人啦！』 張公回頭看著旁邊的僧人問道：『你覺得怎麼樣？』 僧人無言以對，張公打了他一掌，然後回頭對石霜楚圓禪師說：『老祖宗沒弄明白，殃及子孫啊！』 石霜楚圓禪師於是大笑。
張公在科舉考試中取得好成績后，再次拜訪石霜楚圓禪師。 石霜楚圓禪師引用浮山法遠禪師的話說：『即使你進入了汾陽善昭禪師的禪室，也未必能望見浮山法遠禪師的門徑。』 張公問道：『你覺得怎麼樣？』 張公呵斥侍從僧人說：『為什麼不回答？』 僧人不知所措，張公打了他一掌說：『蛤蟆洞里，果然沒有蛟龍。』
張公因為讀到大慧宗杲禪師的讚語說：『黑漆粗竹篦（black lacquered coarse bamboo stick），佛來也一棒。』 張公合上書卷感嘆道：『今天才知道佛法還有人在。』 並且把這話告訴石霜楚圓禪師，石霜楚圓禪師說：『這位老人家拿著一條竹篦（bamboo stick），坐在徑山頂上，誰敢靠近？』 張公說：『你去，也必須捱打才行。』 石霜楚圓禪師仰著頭說：『怎麼打得到我？』 張公說：『你這個遲鈍的阿師（ignorant monk），從早到晚，捱了他的棒子，自己都不知道痛癢。』 然後大笑著起身離開。
張公去拜訪大慧宗杲禪師沒有遇到，大慧宗杲禪師回訪張公的私宅，只是簡單地問候了一下。 大慧宗杲禪師回去后，對他的弟子們說：『張侍郎，不依靠師父的傳授，有自己領悟的地方。』 弟子們說：『聽說他們見面，沒有說過一個禪字，怎麼知道的？』 大慧宗杲禪師說：『要我的眼睛，做什麼用？』
張公有一天，再次拜訪大慧宗杲禪師，討論格物（investigation of things）的宗旨。 大慧宗杲禪師說：『你只知道有格物（investigation of things），不知道有物格（things are investigated）。』 張公沉思，過了一會兒說：『難道師父沒有方便法門嗎？』 大慧宗杲禪師輕蔑地笑了笑。 張公問：『還有例子嗎？』 大慧宗杲禪師說：『我聽說，小說記載，唐朝時有與安祿山（An Lushan）謀反的人，那人先前做閬州刺史，有他的畫像在那裡。唐玄宗（Emperor Xuanzong of Tang）逃到四川，看到畫像非常憤怒，命令侍臣用劍砍畫像的頭，那人在陜西，忽然頭掉了。』 張公聽了這些。
【English Translation】 English version Ye. Lord Zhang asked, 'What is so difficult to understand?' Shishuang Chuyuan (a Chan master) asked, 'What are you going to do?' Lord Zhang said, 'Just speak up.' As soon as Shishuang Chuyuan spoke, Lord Zhang kicked over the incense table. Shishuang Chuyuan said sternly, 'Zhang Xuelu is killing people!' Lord Zhang turned to the monk beside him and asked, 'What do you think?' The monk was speechless. Lord Zhang slapped him and then turned to Shishuang Chuyuan and said, 'The ancestor didn't understand, and the descendants are suffering!' Shishuang Chuyuan then laughed loudly.
After Lord Zhang achieved good results in the imperial examination, he visited Shishuang Chuyuan again. Shishuang Chuyuan quoted Fushan Fayuan's (a Chan master) words, saying, 'Even if you enter the Chan room of Fenyang Shanzhao (a Chan master), you may not be able to see the path of Fushan Fayuan.' Lord Zhang asked, 'What do you think?' Lord Zhang scolded the attendant monk, saying, 'Why don't you answer?' The monk was at a loss. Lord Zhang slapped him and said, 'In the toad cave, there is indeed no dragon.'
Lord Zhang, because he read the praise of Dahui Zonggao (a Chan master), said, 'Black lacquered coarse bamboo stick, a blow even if the Buddha comes.' Lord Zhang closed the book and sighed, 'Today I know that there are still people in Buddhism.' And told this to Shishuang Chuyuan, Shishuang Chuyuan said, 'This old man is sitting on the top of Jingshan (a mountain), holding a bamboo stick, who dares to approach?' Lord Zhang said, 'If you go, you must be beaten.' Shishuang Chuyuan looked up and said, 'How can you hit me?' Lord Zhang said, 'You dull ignorant monk, from morning to night, you have been beaten by him, and you don't even know the pain.' Then he laughed and got up to leave.
Lord Zhang went to visit Dahui Zonggao but did not meet him. Dahui Zonggao returned to visit Lord Zhang's private residence, only offering a simple greeting. After Dahui Zonggao returned, he said to his disciples, 'Lord Zhang, without relying on the master's teaching, has his own understanding.' The disciples said, 'I heard that they met and did not say a word about Chan, how do you know?' Dahui Zonggao said, 'What's the use of my eyes?'
One day, Lord Zhang visited Dahui Zonggao again to discuss the purpose of Gewu (investigation of things). Dahui Zonggao said, 'You only know that there is Gewu (investigation of things), but you don't know that there is Wuge (things are investigated).' Lord Zhang pondered and said after a while, 'Does the master not have a convenient method?' Dahui Zonggao smiled contemptuously. Lord Zhang asked, 'Are there any examples?' Dahui Zonggao said, 'I heard that the novel records that during the Tang Dynasty, there was a person who conspired with An Lushan (a rebel general), that person was previously the governor of Langzhou, and there was a portrait of him there. Emperor Xuanzong of Tang (an emperor of Tang Dynasty) fled to Sichuan, saw the portrait and was very angry, and ordered the courtiers to cut off the head of the portrait with a sword, and the person in Shaanxi suddenly had his head fall off.' Lord Zhang heard these.
。頓領厥旨。遂作偈云。子韶格物。曇晦物格。欲識一貫。兩個五百。
公一日問妙喜。前輩既得了。何故。理會臨濟四料簡作甚。妙喜云。也不得。公乃嫚語。妙喜云。余嘗以此問圓悟先師。政與公無少異。然公所見。只可入佛。不可入魔。可不從料簡中去耶。公由是默究。得法自在。
妙喜一日訪公。公云。九成每於夢中。必誦論孟。師以謂如何。妙喜云。豈不見。圓覺經云。由寂靜故。十方世界。諸如來心。于中顯現。如鏡中像。公拊幾云。奇哉非老師。莫聞此論。
公作黃龍三關頌云。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走(諱不得)。我腳何似驢腳。又被𥻿膠粘著。翻身直上兜率天。已自遭他老鼠藥(吐不出)。人人有個生緣。鐵圍山下幾千年。三災燒到四禪天。者漢猶自在傍邊(殺得工夫)。
明州阿育王山端𥙿禪師法嗣
湖州道場法全禪師(凡三)
示眾云。第一句。佛祖不存。第二句。稱提佛祖。第三句。與佛祖把手共行。此三句如摩醯首羅三目。非縱非橫。不併不別。照破本有靈機。著著元無虛棄。方知趙州道。有佛處不得住。無佛處急走過。三千里外。逢人不得錯舉。透過差別語言。不落一切音響。橫拋豎擲。示大威光。發大機。施
【現代漢語翻譯】 現代漢語譯本：
他立刻領悟了其中的旨意，於是作偈說：『子韶研究事物，曇晦也研究事物。想要認識一貫的道理，這兩個人都是五百（指他們的努力和貢獻）。』 有一天，楊岐方會問妙喜（大慧宗杲禪師）：『前輩既然已經開悟，為什麼還要研究臨濟四料簡呢？』妙喜說：『也不得不研究。』楊岐方會於是輕慢地說。妙喜說：『我曾經用這個問題問過圓悟克勤先師，他的回答和您沒什麼不同。然而您的見解，只能入佛，不能入魔。難道可以不從料簡中去參悟嗎？』楊岐方會因此默默地深入研究，最終得法自在。 有一天，妙喜拜訪楊岐方會。楊岐方會說：『九成（人名）經常在夢中背誦《論語》和《孟子》，您認為如何？』妙喜說：『難道您沒見過《圓覺經》上說：由於寂靜的緣故，十方世界，諸如來的心，在其中顯現，如同鏡中的影像。』楊岐方會拍著桌子說：『奇妙啊！不是老師，聽不到這樣的論述。』 楊岐方會作《黃龍三關頌》說：『我的手像佛手嗎？天下的衲僧（僧人的別稱）都無話可說。縱然撩起便走，也是在鬼窟里走（諱莫如深）。我的腳像驢腳嗎？又被𥻿膠粘著。翻身直上兜率天（欲界天），已經中了老鼠藥（吐不出來）。人人都有個生緣，鐵圍山下幾千年。三災燒到四禪天，這漢（指本性）猶自在旁邊（殺得工夫）。』 明州阿育王山端𥙿禪師的法嗣 湖州道場法全禪師（共有三則語錄） 法全禪師開示大眾說：『第一句，佛祖不存。第二句，稱揚佛祖。第三句，與佛祖攜手同行。這三句如同摩醯首羅（濕婆神）的三隻眼睛，非縱非橫，不併列也不分離，照破本有的靈機，處處都沒有虛假。這才知道趙州（趙州從諗禪師）說的：有佛處不得住，無佛處急走過。三千里外，逢人不得隨便亂說。』透過差別的語言，不落入一切音響，橫拋豎擲，示現大威光，發起大機用，施...
【English Translation】 English version:
He immediately understood the meaning and composed a verse, saying: 'Zi Shao investigates things, and Tan Hui also investigates things. If you want to know the consistent principle, these two are both five hundred (referring to their efforts and contributions).' One day, Yangqi Fanghui asked Miaoxi (Dahui Zonggao Chan Master): 'Since the predecessors have already attained enlightenment, why do they still study the Four Distinctions of Linji?' Miaoxi said: 'They must study them.' Yangqi Fanghui then said dismissively. Miaoxi said: 'I once asked the late Master Yuanwu Keqin this question, and his answer was no different from yours. However, your view can only enter the Buddha, not the demon. Can you not understand from the Distinctions?' Yangqi Fanghui therefore silently delved into it and eventually attained the Dharma freely. One day, Miaoxi visited Yangqi Fanghui. Yangqi Fanghui said: 'Jiu Cheng (a person's name) often recites the 'Analects' and 'Mencius' in his dreams. What do you think of this?' Miaoxi said: 'Have you not seen the 'Surangama Sutra' which says: Because of stillness, the minds of all Tathagatas in the ten directions manifest within it, like images in a mirror.' Yangqi Fanghui slapped the table and said: 'Wonderful! If not for a teacher, one would not hear such a discourse.' Yangqi Fanghui composed the 'Ode to the Three Barriers of Huanglong', saying: 'Are my hands like the Buddha's hands? All the monks in the world have nothing to say. Even if you stir it up and leave, you are still walking in a ghost cave (unspeakable). Are my feet like donkey's feet? They are stuck with donkey glue. Turning over and going straight up to Tushita Heaven (desire realm heaven), you have already been poisoned by rat poison (cannot spit it out). Everyone has a cause of birth, for thousands of years under the Iron Ring Mountains. The three calamities burn up to the Fourth Dhyana Heaven, this fellow (referring to inherent nature) is still right beside you (killing effort).' Dharma heir of Chan Master Duan拂 of Mount Asoka in Mingzhou Chan Master Faquan of Daochang in Huzhou (three recorded sayings in total) Chan Master Faquan addressed the assembly, saying: 'The first sentence: Buddhas and Patriarchs do not exist. The second sentence: Praise Buddhas and Patriarchs. The third sentence: Walk hand in hand with Buddhas and Patriarchs. These three sentences are like the three eyes of Maheśvara (Shiva), neither vertical nor horizontal, neither together nor separate, illuminating the inherent spiritual mechanism, and there is no falsity in everything. Only then do you know what Zhaozhou (Chan Master Zhaozhou Congshen) said: Where there is Buddha, do not abide; where there is no Buddha, hurry past. Beyond three thousand miles, do not speak carelessly to anyone.' Passing through differentiated language, not falling into any sound, throwing horizontally and vertically, manifesting great power and light, initiating great function, bestowing...
大用。使一切人。脫籠頭。卸角䭾。隨時應變。或殺或活。或收或放。總在當人。全身出沒。得到恁么田地。方知從上佛祖。握閫外威權。提驗人巴鼻。敢問大眾。作么生辨仙林驗人底句。大啟洪爐烹佛祖。狐貍煅作王麒麟。
示眾云。一塵起大地收。釋迦老子。為甚麼。於三七日中。思惟如是事。一花開遍界春。達磨大師。為甚麼。九年面壁。若人道得收足句。可以坐致太平。
示眾云。欲得現前。莫存順逆。卓拄杖云。三祖大師。變作馬面夜叉。向東弗于逮。西瞿耶尼。南瞻部洲。北郁單越。卻來山僧手裡。首身元來只是一條黑漆拄杖。還見么。直饒見得。入地獄如箭射。卓拄杖一下。
臨安府凈慈師一禪師(凡二)
婺州人也。示眾云。凍云欲雪未雪。普賢象駕崢嶸。嶺梅半合半開。少室風光漏泄。便恁么去。猶是半提。作么生是全提底事。無智人前莫說。打你頭破百裂。
示眾云。師子教兒迷子訣。擬前跳擲早翻身。羅紋結角交鋒處。鶻眼臨時失卻蹤。祖師門戶。八字打開。便請橫身直入。有么。若無。一上座。不免為蛇𦘕足去也。拈拄杖。劃一劃云。三世諸佛。六代祖師。天下老和尚。山河大地。草木叢林。情與無情。百雜碎。莫有知恩者么。若無舉鼎㧞山力。千里烏騅不
【現代漢語翻譯】 現代漢語譯本： 大用（偉大的作用）。使一切人，脫籠頭（擺脫束縛），卸角䭾（卸下重擔），隨時應變，或殺或活，或收或放，總在當人（完全取決於這個人）。全身出沒（自由自在）。得到恁么田地（達到這種境界），方知從上佛祖（才知道歷代佛祖），握閫外威權（掌握著超越常規的權力），提驗人巴鼻（考驗人的關鍵）。敢問大眾，作么生辨仙林驗人底句（如何辨別仙林寺考驗人的語句）？大啟洪爐烹佛祖（開啟巨大的爐子烹煮佛祖），狐貍煅作王麒麟（將狐貍鍛鍊成麒麟）。
示眾云（開示大眾說），一塵起大地收（一粒塵埃升起，整個大地都被收攝），釋迦老子（釋迦牟尼佛）為甚麼（為什麼），於三七日中（在二十一天中），思惟如是事（思考這樣的事情）？一花開遍界春（一朵花開放，整個世界都充滿了春天），達磨大師（菩提達摩）為甚麼（為什麼），九年面壁（九年面對墻壁）？若人道得收足句（如果有人能說出總結性的語句），可以坐致太平（就可以安坐而獲得太平）。
示眾云（開示大眾說），欲得現前（想要當下顯現），莫存順逆（不要執著于順境或逆境）。卓拄杖云（拄著禪杖說），三祖大師（禪宗三祖僧璨），變作馬面夜叉（變成馬頭夜叉），向東弗于逮（Purvavideha，東勝身洲），西瞿耶尼（Aparagodaniya，西牛賀洲），南瞻部洲（Jambudvipa，南贍部洲），北郁單越（Uttarakuru，北俱盧洲），卻來山僧手裡（卻來到老僧手裡），首身元來只是一條黑漆拄杖（頭和身體原來只是一根黑色的禪杖）。還見么（還看見嗎）？直饒見得（即使你真的看見了），入地獄如箭射（下地獄也像箭一樣快）。卓拄杖一下（用禪杖敲擊一下）。
臨安府凈慈師一禪師（臨安府凈慈寺的師一禪師）(凡二)
婺州人也（婺州人）。示眾云（開示大眾說），凍云欲雪未雪（寒冷的云想要下雪但還沒下），普賢象駕崢嶸（普賢菩薩的象車威嚴聳立），嶺梅半合半開（山嶺上的梅花半開半合），少室風光漏泄（少室山的風光泄露了出來）。便恁么去（就這樣過去），猶是半提（仍然是隻說了一半）。作么生是全提底事（怎樣才是全部提起來的事情）？無智人前莫說（不要在沒有智慧的人面前說），打你頭破百裂（打了你頭破血流）。
示眾云（開示大眾說），師子教兒迷子訣（獅子教導幼獅的迷惑之訣），擬前跳擲早翻身（想要向前跳躍卻早已翻身），羅紋結角交鋒處（羅紋和角交鋒的地方），鶻眼臨時失卻蹤（老鷹的眼睛也臨時失去了軌跡）。祖師門戶（祖師的門庭），八字打開（大開方便之門），便請橫身直入（請直接進入）。有么（有嗎）？若無（如果沒有），一上座（一位僧人），不免為蛇𦘕足去也（免不了畫蛇添足了）。拈拄杖（拿起禪杖），劃一劃云（劃了一下說），三世諸佛（過去、現在、未來三世的一切諸佛），六代祖師（禪宗六祖），天下老和尚（天下的老和尚），山河大地（山河大地），草木叢林（草木叢林），情與無情（有情眾生和無情之物），百雜碎（都粉碎）。莫有知恩者么（難道沒有知恩的人嗎）？若無舉鼎㧞山力（如果沒有舉鼎拔山的力量），千里烏騅不（千里烏騅馬不...）
【English Translation】 English version: Great function. Enables all people to remove the halter, unload the burden, adapt to changes at any time, whether to kill or to save, to gather or to release, all depends on the person. Freely appearing and disappearing. Only when you reach such a state, will you know that the Buddhas and Patriarchs of the past held the authority beyond the norm, testing people's key points. I dare to ask everyone, how do you discern the testing phrase of Xianlin Temple? 'Opening the great furnace to cook the Buddhas, forging the fox into a king Qilin (mythical Chinese creature).'
Instructing the assembly, 'A dust particle rises, the whole earth is gathered.' Why did Shakyamuni Buddha contemplate such matters for three seven days (twenty-one days)? 'One flower blooms, the whole world is filled with spring.' Why did Bodhidharma face the wall for nine years?
Instructing the assembly, 'If you want the present to appear, do not dwell on favorable or adverse circumstances.' Holding up his staff, he said, 'The Third Patriarch (Sengcan, the Third Patriarch of Zen) transformed into a horse-faced Rakshasa (demon), towards Purvavideha (East Videha), Aparagodaniya (West Godaniya), Jambudvipa (South Jambudvipa), Uttarakuru (North Kuru), yet comes into this old monk's hands. The head and body are originally just a black lacquer staff. Do you see it? Even if you truly see it, entering hell is as fast as an arrow.' He struck the staff once.
Zen Master Shi Yi of Jingci Temple in Lin'an Prefecture (two in total)
He was a native of Wuzhou. Instructing the assembly, 'Frozen clouds want to snow but have not yet snowed, Samantabhadra's elephant carriage stands majestically, the plum blossoms on the ridge are half closed and half open, the scenery of Shaoshi Mountain is leaking out.' Just going on like this is still only half the story. What is the matter of raising it all? Do not speak in front of the unwise, or you will be beaten until your head is broken and shattered.
Instructing the assembly, 'The lion teaches its cubs the secret of confusion, intending to leap forward but already turning over, at the point where the patterned lines and horns intersect, the hawk's eye temporarily loses track.' The ancestral gate is wide open, please enter directly. Is there anyone? If not, this monk cannot avoid adding feet to the snake. Picking up the staff, he drew a line and said, 'All the Buddhas of the three worlds (past, present, and future), the six generations of Patriarchs (of Zen), the old monks of the world, the mountains, rivers, and earth, the grasses and trees, sentient and insentient beings, all are shattered into a hundred pieces. Is there anyone who knows gratitude? If there is no strength to lift the tripod and uproot the mountain, the thousand-mile black steed does not...'
易騎。
平江府虎丘隆禪師法嗣
明州天童曇華禪師(凡三)
示眾云。風行草偃。水到渠成。正令當行。十方坐斷。若也向上論去。語默不及處。棒喝未施前。總是依草附木漢。事不獲已。且作死馬醫。所以道。隨處作主。遇緣即宗。法隨法行。法幢隨處建立。展臨濟三玄戈甲。會洞山五位君臣。敲唱雙行。殺活自在。拈一莖草。穿天下衲僧鼻孔。布縵天網。打衝浪錦麟。是則是。便恁么去。達磨一宗。掃土而盡。驀拈拄杖。劃一劃云。劍為不平離寶匣。藥因救病出金瓶。卓拄杖一下。
示眾云。良工未出。玉石不分。巧冶無人。金沙混雜。縱使無師自悟。向天童門下。正好朝打三千。暮打八百。驀拈拄杖云。喚作拄杖。玉石不分。不喚作拄杖。金沙混雜。其間一個半個。善別端由。管取平丹丹霄。茍或未然。卓拄杖云。急著眼看。
示眾云。參禪人。切忌錯用心。悟明見性。是錯用心。成佛作祖。是錯用心。看經講教。是錯用心。行住坐臥。是錯用心。吃粥吃飯。是錯用心。屙屎送尿是錯用心。一動一靜。一往一來。是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故。一字入公門。九牛車不出。
臺州護國景元禪師法嗣
臺州國清行機禪師(凡三)
本
【現代漢語翻譯】 現代漢語譯本： 易騎。
平江府虎丘隆禪師的法嗣
明州天童曇華禪師(共三次)
開示大眾說：『風吹過，草就倒伏；水流到，渠道自然形成。正令施行時，就能截斷十方。如果向上追究，言語和沉默都無法到達的地方，棒喝還未施展之前，都是依附草木的庸人。事已至此，姑且當作死馬醫治。所以說，隨處作主，遇到機緣就遵循。佛法隨著佛法執行，法幢隨處建立。』展開臨濟宗的三玄戈甲，領會洞山宗的五位君臣。敲擊和唱誦同時進行，殺與活自在無礙。拈起一根草，穿透天下所有僧人的鼻孔，佈下瀰漫天空的大網，擊打逆流而上的錦鯉。說的是對的，就這樣去做，達磨一宗就會被徹底掃除。隨即拿起拄杖，劃了一下說：『劍因為不平之事離開寶匣，藥因為救治疾病而從金瓶中取出。』卓拄杖一下。
開示大眾說：『優秀的工匠還沒出現，玉石就無法分辨；精巧的冶煉者沒有出現，金沙就會混雜在一起。縱然無師自悟，到天童門下，也最好早上打三千下，晚上打八百下。』隨即拿起拄杖說：『喚作拄杖，玉石不分；不喚作拄杖，金沙混雜。其中有一兩個，善於辨別端倪，一定能平步青雲。如果不是這樣，』卓拄杖說：『急著眼看。』
開示大眾說：『參禪的人，切忌用錯心。悟明見性，是用錯心。成佛作祖，是用錯心。看經講教，是用錯心。行住坐臥，是用錯心。吃粥吃飯，是用錯心。拉屎撒尿，是用錯心。一動一靜，一往一來，是用錯心。』還有一處用錯心，歸宗不敢和你們說破。為什麼呢？『一字進入公門，九頭牛也拉不出來。』
臺州護國景元禪師的法嗣
臺州國清行機禪師(共三次)
本
【English Translation】 English version: Yi Qi.
Successor of Zen Master Huqiu Long of Pingjiang Prefecture
Zen Master Tanhua of Tiantong Monastery, Mingzhou (Three times in total)
Instructing the assembly, he said: 'When the wind blows, the grass bends; when the water arrives, the channel is formed. When the correct command is executed, it cuts off the ten directions. If we go further up to discuss, places where words and silence cannot reach, before the stick and shout are applied, are all fellows relying on grass and trees. Since things have come to this, let's treat it as a dead horse. Therefore, it is said: Be the master everywhere, follow the principle when encountering conditions. The Dharma follows the Dharma, and the Dharma banner is established everywhere.' Unfold the three mysterious weapons of Linji (Linji's teachings), understand the five ranks of ruler and minister of Dongshan (Dongshan's teachings). Striking and chanting go together, killing and giving life are free and unhindered. Pick up a blade of grass and pierce the nostrils of all monks in the world, spread a net covering the sky and strike the surging brocade carp. If it is right, then go ahead and do it, and the lineage of Bodhidharma will be completely swept away. Then he picked up his staff, drew a line and said: 'The sword leaves the treasure box for injustice, and the medicine comes out of the golden bottle to save the sick.' He struck the staff once.
Instructing the assembly, he said: 'Before a skilled craftsman appears, jade and stone cannot be distinguished; without a skillful smelter, gold and sand are mixed together. Even if you are enlightened without a teacher, it is best to be beaten three thousand times in the morning and eight hundred times in the evening under the gate of Tiantong.' Then he picked up his staff and said: 'Calling it a staff, jade and stone cannot be distinguished; not calling it a staff, gold and sand are mixed together. Among them, one or two are good at distinguishing clues, and they will surely rise to high positions. If not,' he struck the staff and said, 'Look closely.'
Instructing the assembly, he said: 'Those who practice Zen must avoid using the wrong mind. To realize enlightenment and see one's nature is using the wrong mind. To become a Buddha and an ancestor is using the wrong mind. To read scriptures and teach is using the wrong mind. Walking, standing, sitting, and lying down are using the wrong mind. Eating porridge and rice is using the wrong mind. Defecating and urinating are using the wrong mind. One movement, one stillness, one going, one coming, are using the wrong mind.' There is one more place to use the wrong mind, but Guizong (referring to the speaker himself) dares not reveal it to you. Why? 'Once a word enters the public gate, nine oxen cannot pull it out.'
Successor of Zen Master Jingyuan of Huguo Monastery, Taizhou
Zen Master Xingji of Guoqing Monastery, Taizhou (Three times in total)
Original
州人也。示眾云。衲僧拄杖子。不用則已。用則如鴆鳥落水。魚鱉皆死。正按傍提。風颯颯地。獨步大方。殺活在我。所以道。千人排門。不如一人拔關。若一人拔關千人萬人。得到安樂田地。還知么。鴛鴦繡出從君看。不把金針度與人。
示眾云。觀色即空。成大智故。不住生死。觀空即色。成大悲故。不證涅槃。生死不住。涅槃不證。漢地不收。秦地不管。且道。在甚麼處。安身立命。莫是昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分么。莫是起坐鎮相隨。語默同居止么。若恁么。總是髑髏前敲瞌。須知過量人。自有過量用。且作么生是過量用。北斗藏身雖有語。出羣訊息少人知。
示眾云。古佛出世。成人者少。祖師西來。敗己者多。三乘十二分教。玄言妙語。儘是鐃鉤搭索。向佛祖提撕不到處。提格外機。向佛祖開口不得處。說無義語。教他有殊勝功行者。寸步不移。不妨七縱八橫。教他有微妙語言者。一詞不措。不妨熾然常說。隱靜平高就下。未免拈占波與新羅斗額。所以道。恁么也得。不恁么也得。有時恁么中不恁么。有時不恁么中卻恁么。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。殺人刀活人劍。總在里許。忽有個衲子。
【現代漢語翻譯】 現代漢語譯本： 是州人。向大眾開示說：『衲僧的拄杖子，不用便罷了，用起來就像鴆鳥落水，魚鱉都會死。無論是正面按壓還是側面提攜，都帶著颯颯的風聲，獨自走在大方廣闊的道路上，殺生或救活都在於我。所以說，千人排門，不如一人拔開關隘。如果一人拔開關隘，千人萬人都能得到安樂的田地。你們知道嗎？鴛鴦繡出來是讓你們看的，我不會把金針傳授給別人。』（衲僧：指雲遊僧人；鴆鳥：傳說中的毒鳥；大方：指佛法。）
向大眾開示說：『觀察色相即是空，成就大智慧的緣故，所以不住于生死。觀察空即是色相，成就大悲心的緣故，所以不證入涅槃。不住于生死，不證入涅槃，漢地不收留，秦地也不管轄。那麼，在哪裡安身立命呢？莫非是在心目之間明明朗朗，卻又相不可見；在色塵之內晃晃蕩蕩，而道理不可分割嗎？莫非是起坐都緊緊相隨，言語沉默都一同居住嗎？如果這樣認為，那都是在骷髏前敲打瞌睡。要知道，超越常人的人，自有超越常人的用處。那麼，什麼是超越常人的用處呢？北斗星藏身雖然有話語，但超出人群的訊息很少有人知道。』（色：指一切有形之物；空：指沒有固定不變的實體；涅槃：佛教指超脫生死輪迴的境界；色塵：指外界的各種色相。）
向大眾開示說：『古佛出世，成就人的人少；祖師西來，敗壞自己的人多。三乘十二分教，玄妙的言語，都是鐃鉤搭索。向佛祖提撕不到的地方，提出格外之機；向佛祖開口不得的地方，說無意義的話。教導那些有殊勝功行的人，寸步不移，不妨礙他們七縱八橫；教導那些有微妙語言的人，一句話不說，不妨礙他們熾盛地常說。隱沒、靜止、平淡、高遠、屈就、低下，都免不了拿占波和新羅來斗額。所以說，這樣也可以，不這樣也可以；有時這樣之中不那樣，有時不這樣之中卻這樣；有時教他揚眉瞬目，有時不教他揚眉瞬目；有時教他揚眉瞬目是對的，有時教他揚眉瞬目是不對的。殺人的刀和救人的劍，總在這裡面。』忽然有個衲子（雲遊僧人）。（三乘十二分教：佛教經典的總稱；祖師西來：指禪宗傳入中國；占波、新羅：古代國名，這裡比喻不相干的事物。）
【English Translation】 English version: He was a man from Zhou. He addressed the assembly, saying, 'A wandering monk's staff, it's best not to use it. But if used, it's like a poisonous bird falling into the water, killing all the fish and turtles. Whether pressing down directly or lifting from the side, there's a rustling wind. Walking alone on the great and vast path, killing or giving life is up to me. Therefore, it is said, 'A thousand people pushing at the gate are not as good as one person opening the barrier.' If one person opens the barrier, thousands and millions can reach the land of peace and happiness. Do you know? The mandarin ducks are embroidered for you to see, but I won't pass the golden needle to others.' (Nāga-samgha: wandering monk; Poisonous bird: a legendary poisonous bird; Great and vast: refers to the Buddha's teachings.)
He addressed the assembly, saying, 'Observing form is emptiness, thus achieving great wisdom, so one does not dwell in birth and death. Observing emptiness is form, thus achieving great compassion, so one does not realize Nirvāṇa. Not dwelling in birth and death, not realizing Nirvāṇa, neither the Han land nor the Qin land will take you in. Then, where does one settle down and establish life? Could it be that it is clearly apparent between the eyes and mind, yet the form cannot be seen; shimmering within the realm of sense objects, yet the principle cannot be divided? Could it be that rising and sitting always accompany, speaking and silence dwell together? If you think so, you are just dozing off in front of a skull. Know that a person who surpasses the ordinary has extraordinary uses. Then, what is extraordinary use? Although the Big Dipper hides itself and speaks, few know the news of leaving the crowd.' (Form: refers to all tangible things; Emptiness: refers to the absence of a fixed and unchanging entity; Nirvāṇa: in Buddhism, the state of transcendence from the cycle of birth and death; Sense objects: refers to various external forms.)
He addressed the assembly, saying, 'When ancient Buddhas appeared in the world, few people were perfected; when the Patriarchs came from the West, many ruined themselves. The Three Vehicles and Twelve Divisions of Teachings, profound words and wonderful phrases, are all hooks and ropes. Where the Buddhas and Patriarchs cannot remind you, bring up an extraordinary opportunity; where the Buddhas and Patriarchs cannot speak, say meaningless words. Teach those who have excellent merit and practice, and even if they don't move an inch, it doesn't hinder them from moving in all directions; teach those who have subtle language, and even if they don't say a word, it doesn't hinder them from constantly speaking intensely. Hiding, stillness, calmness, loftiness, condescension, and lowness are all inevitable to use Campā and Silla to fight on their foreheads. Therefore, it is said, 'It can be like this, and it can be not like this; sometimes it is not like this within like this, and sometimes it is like this within not like this; sometimes teach him to raise his eyebrows and blink, sometimes don't teach him to raise his eyebrows and blink; sometimes teaching him to raise his eyebrows and blink is right, sometimes teaching him to raise his eyebrows and blink is wrong. The sword that kills and the sword that saves are all in here.' Suddenly, there is a wandering monk. (Three Vehicles and Twelve Divisions of Teachings: a general term for Buddhist scriptures; Patriarchs came from the West: refers to the introduction of Chan Buddhism into China; Campā and Silla: ancient country names, used here as a metaphor for irrelevant things.)
出來道。和尚恁么說話。且喜沒交涉。也怪他不得。何故。我王庫內。無如是刀。
饒州薦福道行禪師法嗣
泉州法石惠光禪師(凡二)
建寧府。陸氏子。師因舊住相訪。師問。頃年有一則公案。與你商量不下如今作么生。云未入門時。舉似和尚了也。師云。這裡又作么生。云不可頭上安頭。師以手劃一劃云。這裡且置。你為甚麼。踏斷天臺石橋。僧無語。師云。脫空妄語漢。出去。
師問僧。上來。曾撞見釋迦老子么。祖見。師云。在甚麼處。僧問訊而立。師云。且莫認賊為子。僧云。將錯就錯師云。救你不得。
南嶽下第十八世
福州西禪鼎需禪師法嗣
溫州龍翔南雅禪師(凡六)
示眾云。萬機不到。切忌垛根。一句全提。有何巴鼻。直饒透出威音那畔。猶落今時。且不落今時一句。又作么生。良久云。紅白花開桃李春。
示眾云。百尺竿頭進步。腳跟下五色線猶存。寒灰枯木。一念萬年。坐在鬼窟里。總不與么。未有轉身一路。畢竟如何。舉頭天外看。誰是個中人。
示眾云。瑞峰頂上。棲鳳亭邊。一杯淡粥相衣。百衲矇頭打坐。二祖禮三拜。依位而立。已是周遮。達磨老臊胡。分盡髓皮。一場狼藉。其餘之輩。何足道哉。柏堂恁么道。還
【現代漢語翻譯】 現代漢語譯本：出來說話。和尚你這樣說話，真是可喜，完全不相干。但也怪不得他。為什麼呢？因為我王庫內，沒有這樣的刀。
饒州薦福道行禪師的法嗣
泉州法石惠光禪師（共兩則）
建寧府，陸氏之子。禪師因為以前住的地方有人來拜訪，就問：『以前有一則公案，和你商量不下來，現在怎麼樣了？』那人說：『還沒入門的時候，就已經告訴和尚您了。』禪師說：『這裡又怎麼樣呢？』那人說：『不可頭上安頭。』禪師用手劃了一下說：『這裡暫且放下，你為什麼踏斷天臺石橋？』僧人無話可說。禪師說：『脫空妄語的傢伙，出去！』
禪師問僧人：『上來的時候，曾經撞見釋迦老子（Śākyamuni，佛教創始人）嗎？』僧人說：『撞見了。』禪師說：『在什麼地方？』僧人問訊而立。禪師說：『且莫認賊為子。』僧人說：『將錯就錯。』禪師說：『救不了你。』
南嶽下第十八世
福州西禪鼎需禪師的法嗣
溫州龍翔南雅禪師（共六則）
示眾說：『萬機不到，切忌垛根。一句全提，有何巴鼻？直饒透出威音那畔，猶落今時。且不落今時一句，又作么生？』良久說：『紅白花開桃李春。』
示眾說：『百尺竿頭進步，腳跟下五色線猶存。寒灰枯木，一念萬年。坐在鬼窟里，總不與么，未有轉身一路。畢竟如何？』舉頭天外看，誰是個中人？』
示眾說：『瑞峰頂上，棲鳳亭邊，一杯淡粥相宜，百衲矇頭打坐。二祖（Huike，禪宗二祖慧可）禮三拜，依位而立，已是周遮。達磨老臊胡（Bodhidharma，禪宗初祖菩提達摩），分盡髓皮，一場狼藉。其餘之輩，何足道哉。柏堂恁么道，還』
【English Translation】 English version: Speak up. For a monk to speak like that is truly delightful, completely irrelevant. But he can't be blamed. Why? Because in my royal treasury, there is no such sword.
Dharma heir of Daoxing, Chan Master of Jianfu Temple in Raozhou
Huiguang, Chan Master of Fashi Temple in Quanzhou (two cases)
From Jianning Prefecture, a son of the Lu family. The Master, because someone from his former residence came to visit, asked: 'There was a koan some years ago that I couldn't discuss with you to a conclusion. How is it now?' The man said: 'I already told the Master before entering the gate.' The Master said: 'What about here?' The man said: 'One should not place a head on top of a head.' The Master drew a line with his hand and said: 'Let's put this aside for now. Why did you break the stone bridge of Tiantai?' The monk was speechless. The Master said: 'Empty, false-talking fellow, get out!'
The Master asked a monk: 'When you came up, did you happen to run into old Śākyamuni (Śākyamuni, the founder of Buddhism)?' The monk said: 'I did.' The Master said: 'Where?' The monk made a respectful gesture and stood there. The Master said: 'Don't mistake a thief for your son.' The monk said: 'Making the best of a mistake.' The Master said: 'I can't save you.'
Eighteenth Generation Below Nanyue
Dharma heir of Dingxu, Chan Master of Xichan Temple in Fuzhou
Nanya, Chan Master of Longxiang Temple in Wenzhou (six cases)
Addressing the assembly, he said: 'When myriad functions don't arrive, be careful not to pile up roots. When a single phrase is presented in its entirety, what basis is there? Even if you penetrate beyond the other shore of Weiyin, you still fall into the present time. So, what about the phrase that doesn't fall into the present time?' After a long pause, he said: 'Red and white flowers bloom in the peach and plum spring.'
Addressing the assembly, he said: 'Taking a step forward from the top of a hundred-foot pole, five-colored threads still remain under your feet. Cold ashes, withered wood, one thought for ten thousand years. Sitting in a ghost cave, it's never like this; there's no path for turning around. After all, how is it?' Raise your head and look beyond the sky, who is the person in the midst of it?'
Addressing the assembly, he said: 'On the peak of Ruifeng, beside the Phoenix Pavilion, a cup of light porridge is suitable, a patched robe covers the head in meditation. The Second Patriarch (Huike, the Second Patriarch of Zen) makes three bows and stands according to his position, already being circumspect. Old Bodhidharma (Bodhidharma, the First Patriarch of Zen), the smelly barbarian, completely divided the marrow and skin, a scene of utter chaos. As for the rest, why bother mentioning them? Baizhang said it like this, still'
免諸方檢責也無。拍繩床云。洎合停囚長智。
示眾云。大機貴直截。大用貴頓發。縱有嚙鏃機。一錘須打殺。何故。我王庫內。無如是刀。
示眾云。昨日鬧浩浩。今朝靜悄悄。鬧中之事。靜中參靜中之事。鬧中了。拈起拄杖云。拄杖子是靜鬧雙舉。是汝諸人。作么生了。若也了得。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。芭蕉鼻孔。落在諸人手裡。若了不得。芭蕉在汝諸人腳底。
示眾云。紫蕨伸拳筍破梢。楊花飛盡綠陰交。分明西祖單傳句。黃栗留鳴燕語巢。這裡見得。諦信得及。若約諸方。決定明牕下安排。龍翔門下。直是一槌槌殺。何故。不是與人難共住。大都緇素要分明。
福州天王志清禪師(凡五)
示眾云。雞足峰前。徒勞話會。曹溪路上。迥絕商量。縱有窮天玄辯。竭世樞機。渾用一點不著。若也一擊便透。一舉雙明。不在揚眉瞬目。亦非佇思停機。方可捋猛虎鬚。拈毒蛇尾。放身捨命。入水入泥。南北東西。縱橫自在。一一七穿八穴。明明絕慮忘言。如是則論劫在途中。不離家舍。論劫在家舍。不離途中。且道。只今在家舍。在途中。會么。玉殿半開金鎖澀。夜深誰見紫微君。
示眾云。奔流度刃。未是作家。疾焰過風。猶為鈍漢。所
【現代漢語翻譯】 現代漢語譯本 『免諸方檢責也無』，難道可以免除各方的檢查責問嗎？拍打禪床說：『簡直應該停留在囚禁罪犯、增長智慧的階段。』
開示大眾說：『大機，貴在直接了當；大用，貴在立即爆發。縱然有能咬住箭頭的利器，也要一錘打死。』為什麼呢？『因為我的王庫之內，沒有這樣的刀。』
開示大眾說：『昨天鬧哄哄，今天靜悄悄。熱鬧中的事情，要在安靜中參悟；安靜中的事情，要在熱鬧中了悟。』拿起拄杖說：『這拄杖子既是靜也是鬧，你們這些人，如何理解？如果理解得了，你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。』芭蕉的鼻孔，落在你們手裡。如果理解不了，芭蕉就在你們的腳下。
開示大眾說：『紫蕨舒展拳頭，竹筍破土而出，楊花飛盡，綠蔭交錯。分明是西祖（Bodhidharma，菩提達摩）單傳的語句，黃鸝鳥鳴叫，燕子在巢中呢喃。』在這裡見到，確實相信得及。如果按照各方（禪宗各流派）的說法，決定要在明亮的窗下安排（辯論）。在龍翔門下，直接就是一錘錘打死。為什麼呢？『不是與人難以共同生活，而是出家人和在家眾一定要分清楚。』
福州天王志清禪師(共五則)
開示大眾說：『在雞足峰前，徒勞地談論聚會；在曹溪的路上，完全斷絕商量。縱然有窮盡天下的玄妙辯才，竭盡世間的樞要機能，也完全用不上一點。如果一擊就透徹，一舉就雙雙明白，不在於揚眉眨眼，也不是停留在思考機巧。』這樣才可以捋虎鬚，拈毒蛇尾，放身捨命，入水入泥，南北東西，縱橫自在，一一七穿八穴，明明絕慮忘言。如此，那麼論劫（kalpa，梵語，極長的時間單位）在途中，不離家舍；論劫在家舍，不離途中。且說，如今在家舍，在途中？會嗎？玉殿半開，金鎖澀滯，夜深誰見紫微君？
開示大眾說：『奔流從刀刃上流過，還不是內行；疾速的火焰超過風，仍然是遲鈍的人。』
【English Translation】 English version 『Is it possible to avoid scrutiny and accountability from all sides?』 He struck the Zen bed and said, 『It would be better to remain in a state of imprisoning criminals and increasing wisdom.』
Instructing the assembly, he said, 『The great function values directness; the great application values immediate eruption. Even if there is a sharp tool that can bite into an arrowhead, it must be struck dead with one hammer.』 Why? 『Because in my royal treasury, there is no such knife.』
Instructing the assembly, he said, 『Yesterday it was noisy and bustling; today it is quiet and still. Matters in noise should be contemplated in stillness; matters in stillness should be understood in noise.』 Picking up his staff, he said, 『This staff is both stillness and noise. How do you all understand it? If you understand it, you have a staff, I give you a staff; if you don't have a staff, I take away your staff.』 The nose of the banana tree is in your hands. If you don't understand, the banana tree is under your feet.
Instructing the assembly, he said, 『The purple ferns stretch their fists, the bamboo shoots break through the tips, the willow catkins fly away, and the green shade intertwines. Clearly, it is the single transmission sentence of the Western Ancestor (Bodhidharma), the yellow orioles sing, and the swallows chatter in their nests.』 If you see it here and truly believe it, if you follow the sayings of various schools (various Zen schools), you must arrange (debates) under the bright window. Under the Dragon Soaring Gate, it is just hammering to death. Why? 『It is not that it is difficult to live with others, but that monastics and laypeople must be clearly distinguished.』
Zen Master Zhiqing of Tianwang Temple in Fuzhou (Five in total)
Instructing the assembly, he said, 『In front of Chicken Foot Mountain (Mount Kukkutapada), it is futile to talk about gatherings; on the road to Caoxi (where Huineng, the Sixth Patriarch, lived), all discussion is cut off. Even if there is exhaustive and profound eloquence in the world, and the pivotal functions of the world are exhausted, not even a bit can be used. If one strike penetrates, and one action makes both clear, it is not in raising eyebrows or winking, nor is it in stopping to think. Only then can you stroke the tiger's whiskers, pick up the poisonous snake's tail, abandon yourself, enter the water and mud, north, south, east, and west, freely and unrestrictedly, one by one, seven holes through eight holes, clearly cutting off thought and forgetting words.』 If so, then kalpas (kalpa, Sanskrit, an extremely long unit of time) are on the road, not leaving home; kalpas are at home, not leaving the road. Tell me, are you at home now, or on the road? Do you understand? The jade palace is half open, the golden lock is tight, who sees the Purple Tenuity Lord in the deep night?
Instructing the assembly, he said, 『A rushing stream flowing over a blade is not yet an expert; a rapid flame surpassing the wind is still a dullard.』
以曹溪豎拂。笑殺衲僧。雪峰輥毬。翻成兒戲。指南一路。智者知疏。末後一機。要津把斷。若是具向上眼底腳未跨門。撩起便行。猶是刺頭入膠盆。離此之餘。大似猢猻戴紙帽。總不恁么。又且如何。良久云。將此深心奉塵剎。是則名為報佛恩。
示眾云。師子教兒迷子訣。擬前跳擲早翻身。羅紋結角交鋒處。鶻眼臨時失卻蹤。這般說話。不是弄滑頭。逞俊快。須是伎倆盡。得失忘。應時如風。應機如電。雖然如是。未是達人分上事。作么生是達人分上事。寒鷹未舉首。俊鷂已沖天。
示眾云。玄道者。不可以設功得。聖智者。不可以有心知。真諦者。不可以存我會。至功者。不可以營事求。古人恁么說話。只見錐頭利。不見鑿頭方。通方君子。有時恁么。有時不恁么。有時恁么者是。有時恁么者不是。諸人還委悉么。直饒見徹。一切法。無是。無不是。無非。無不非。直下是非兩忘。猶是隔靴抓癢。更向句里呈機。言中辨的。劍去久矣。爾方刻舟。山僧恁么道。還有為人處也無。虛空粉碎無依倚。不委蟠桃幾度春。
示眾。豎起拂子云。只這個。天不能蓋。地不能載。遍界遍空。成團成塊。到這裡。三世諸佛。向甚麼處摸索。六代祖師。向甚麼處持提。天下衲僧。向甚麼處名邈。除非自得自證
【現代漢語翻譯】 現代漢語譯本 曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）豎起拂塵，笑死了那些參禪的僧人。雪峰（Xuefeng，人名，禪宗大師）滾動圓球，反而變成了小孩子的遊戲。指點迷津的道路，聰明人也知道其中有疏漏。最後的一關，在要道上把守著。如果是具備向上根器的人，眼睛還沒跨進門檻，撩起衣袍就走。這樣做，仍然像是刺猬鉆進了膠盆裡。離開這些，就像是猴子戴著紙帽子一樣可笑。如果不這樣做，又該如何呢？（停頓良久）將這顆深沉的心奉獻給無盡的世界，這才叫做報答佛的恩情。
開示大眾說：『師子（Shizi，獅子的另一種音譯）教導幼獅的方法是迷惑幼獅的訣竅，想要向前跳躍卻早已翻身。羅紋交錯，角與角交鋒之處，老鷹的眼睛也會暫時失去軌跡。』這樣說話，不是耍滑頭，逞口舌之快，必須是伎倆用盡，得失都忘記，應時如風，應機如電。雖然是這樣，還不是達到之人該做的事。怎樣才是達到之人該做的事呢？寒冷的鷹還沒抬頭，俊美的鷂鷹已經衝向天空。
開示大眾說：『玄妙的道理，不可以靠設法努力得到。聖人的智慧，不可以靠有心去了解。真實的真諦，不可以存有「我」的體會。極致的功德，不可以靠經營事務來求得。』古人這樣說話，只看到了錐子的尖利，沒有看到鑿子的方正。通達的君子，有時這樣做，有時不這樣做。有時這樣做是對的，有時這樣做是不對的。各位還明白嗎？即使徹底領悟了一切法，無是，無不是，無非，無不非，直接達到是非兩忘的境界，仍然像是隔著靴子撓癢。更要在言語中展現機鋒，在話語中辨別真偽，劍已經離開了很久，你們才開始刻舟求劍。山僧這樣說，還有為人著想的地方嗎？虛空粉碎，沒有依靠，不知道蟠桃（Pantao，神話中的仙桃）已經開了幾度花。
開示大眾。豎起拂塵說：『就這個，天不能覆蓋，地不能承載，遍佈世界，充滿虛空，成為一個整體。』到了這裡，三世諸佛（Sanshi Zhufu，過去、現在、未來三世的一切佛），向什麼地方摸索？六代祖師（Liudai Zushi，指禪宗六祖慧能），向什麼地方提持？天下的僧人，向什麼地方尋覓？除非自己領悟，自己證得。
【English Translation】 English version Caoxi (Caoxi, a place name, where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma) raises the whisk, laughing at the meditating monks. Xuefeng (Xuefeng, a person's name, a Zen master) rolling a ball, instead becomes a child's game. The road of guidance, even the wise know there are omissions. The last barrier, guarding the key point. If one has the upward capacity, before the eyes cross the threshold, he lifts his robe and leaves. Doing so is still like a hedgehog entering a glue pot. Apart from these, it's as ridiculous as a monkey wearing a paper hat. If not doing so, then what? (Pauses for a long time) Dedicating this deep heart to the endless realms, this is called repaying the Buddha's kindness.
Instructing the assembly, he said: 'The lion (Shizi, another transliteration of lion) teaching its cubs is the secret of confusing them, wanting to leap forward but already turning over.' Where the patterns interweave and the horns clash, even the hawk's eyes will temporarily lose track. Speaking like this is not being slippery or showing off quick wit, but must be exhausting all skills, forgetting gains and losses, responding to the moment like the wind, responding to the opportunity like lightning. Although it is so, it is not yet what a realized person should do. What is it that a realized person should do? Before the cold hawk raises its head, the swift falcon has already soared into the sky.
Instructing the assembly, he said: 'The profound truth cannot be obtained by contrived effort. The wisdom of a sage cannot be understood with a deliberate mind. The true essence cannot be held with a sense of "I" experiencing it. Ultimate merit cannot be sought by managing affairs.' The ancients spoke like this, only seeing the sharpness of the awl's tip, not seeing the squareness of the chisel's head. A thorough gentleman, sometimes does this, sometimes does not do this. Sometimes doing this is right, sometimes doing this is not right. Do you all understand? Even if you thoroughly understand all dharmas, neither is, nor is not, neither wrong, nor not wrong, directly reaching the state of forgetting both right and wrong, it is still like scratching an itch through boots. Furthermore, to present the opportunity in words, to discern the truth in speech, the sword has been gone for a long time, and you are only now carving the boat. This mountain monk speaks like this, is there still a place for considering others? The void is shattered, without reliance, not knowing how many springs the Pantao (Pantao, the peaches of immortality in mythology) has bloomed.
Instructing the assembly. Raising the whisk, he said: 'Just this, heaven cannot cover it, earth cannot bear it, pervading the world, filling the void, becoming a whole.' Arriving here, where do the Buddhas of the three times (Sanshi Zhufu, all the Buddhas of the past, present, and future) grope? Where does the Sixth Patriarch (Liudai Zushi, referring to Huineng, the Sixth Patriarch of Zen) hold and lift? Where do the monks of the world seek? Unless you realize it yourself, and attain it yourself.'
。便乃敲唱雙行。雖然如是。未是衲僧行履處。作么生是衲僧行履處。是非海里橫身入。豺虎叢中縱步行。
南劍州劍門庵安分庵主(凡五)
福州永福。林氏子。早歲于道。微有省發處。性疏散。
紹興初。妙喜領徑山。師往求掛搭。妙喜恐其擾眾。卻之。
師入城。于稠人中。忽聞喝道者云。侍郎來。師豁然大悟。作頌云。幾年個事掛胸懷。問盡諸方眼不開。
肝膽這回俱揭盡。一聲江上侍郎來。
遂遍歷江湖。徑歸洋嶼。依止懶庵需禪師。日臻玄奧。
一日取辭。需送以偈云。江頭風急浪花飛。南北相逢不展眉。獨有分禪英俊手。等閑奪得錦標歸。
后住本庵。
示眾云。這一片田地。汝等諸人。且道。天地未分已前。在甚麼處。直下徹去。已是鈍置分上座。不少了也。更若擬議思量。何啻白雲萬里。驀拈拄杖。打散大眾。
示眾云。斬草壺山頂。不是有為功。亦非無為法。驀拈拄杖。劃一劃云。誰敢正眼覷著。若也望崖而退者。辜負平生。任是聰明辯慧。種種神通。到這裡。用一點不著。直饒你是個鐵漢。向佛祖頭頂上行。正是門外客。入得山僧門者。打折你腳。捶折你腰。莫言不道。為甚如此。黃金自有黃金價。終不和沙賣與人。
【現代漢語翻譯】 現代漢語譯本：於是便敲打吟唱，同時進行。雖然這樣，還不是修行僧的真正境界。什麼是修行僧的真正境界呢？就是在是非的海洋里橫身進入，在豺狼虎豹的叢林中縱身行走。
南劍州劍門庵安分庵主（共有五位）
福州永福人，姓林。早年對佛道有所領悟，略有心得。性格疏放不羈。
紹興初年，妙喜（張商英，著名禪師）主持徑山寺。安分庵主前去請求掛單，妙喜擔心他擾亂大眾，拒絕了他。
安分庵主進入城裡，在人群中，忽然聽到有人呼喊『侍郎來了』。他因此豁然大悟，作偈說：『幾年來這件事一直掛在心懷，問遍各方都未能開悟。肝膽這次全都揭示出來，一聲江上侍郎來。』
於是他遊歷江湖，最終回到洋嶼，依止懶庵需禪師（禪宗大師）學習，日益精進，達到玄妙的境界。
一日，安分庵主向懶庵需禪師告辭，懶庵需禪師作偈相送：『江頭風急浪花飛，南北相逢不展眉。唯有分禪英俊手，等閑奪得錦標歸。』
之後，安分庵主住持本庵。
安分庵主向大眾開示說：『這一片田地，你們各位，且說，天地未分之前，在哪裡？』直接徹悟，已經是鈍置了各位。如果還要擬議思量，那就像白雲萬里一樣遙遠。』說完，拿起拄杖，打散大眾。
安分庵主向大眾開示說：『斬草在壺山頂，不是有為的功勞，也不是無為的法則。』說完，拿起拄杖，劃了一下，說：『誰敢正眼看著？如果望崖而退，就辜負了平生。任憑你聰明辯慧，種種神通，到這裡，一點也用不上。即使你是個鐵漢，在佛祖頭頂上行走，也只是門外客。進入山僧門下的人，打斷你的腳，捶折你的腰。不要說我沒告訴你。為什麼這樣？黃金自有黃金的價值，終究不會和沙子一起賣給別人。』
【English Translation】 English version: Then he would knock and chant in unison. Although it is so, it is not yet the true realm of a mendicant monk's practice. What is the true realm of a mendicant monk's practice? It is to enter the sea of right and wrong head-on, and to walk freely in the jungle of jackals and tigers.
Anfen Abbot of Jianmen Hermitage in Nanjian Prefecture (Total of five)
A man named Lin from Yongfu, Fuzhou. He had some understanding of Buddhism in his early years, with some insights. His nature was unconstrained and free.
In the early years of the Shaoxing era, Miaoxi (Zhang Shangying, a famous Chan master) presided over Jingshan Temple. The Abbot Anfen went to request lodging, but Miaoxi, fearing that he would disturb the assembly, refused him.
The Abbot Anfen entered the city and, in the midst of the crowd, suddenly heard someone shouting, 'The Vice Minister is coming!' He had a sudden enlightenment and composed a verse: 'For years, this matter has been on my mind, I have asked all quarters but my eyes have not opened. This time, my liver and gallbladder are completely revealed, with a cry of 'The Vice Minister is coming' on the river.'
Thereupon, he traveled throughout the Jianghu (the martial arts world) and eventually returned to Yangyu, where he studied with Chan Master Lan'an Xu, making daily progress and reaching a profound state.
One day, when the Abbot Anfen took his leave, Xu sent him off with a verse: 'The wind is strong at the riverhead, and the waves are flying. We meet north and south without a smile. Only the heroic hands of Chan division, easily seize the brocade banner and return.'
Later, he resided at his own hermitage.
The Abbot Anfen addressed the assembly, saying: 'This piece of land, all of you, tell me, before heaven and earth were separated, where was it?' Direct and thorough understanding has already dulled you all. If you still want to deliberate and contemplate, it is as distant as ten thousand miles of white clouds.' With that, he picked up his staff and dispersed the assembly.
The Abbot Anfen addressed the assembly, saying: 'Cutting grass on the top of Hu Mountain is neither meritorious action with intention, nor the Dharma of non-action.' With that, he picked up his staff, drew a line, and said: 'Who dares to look at it with a correct eye? If you retreat at the sight of the cliff, you will have wasted your life. No matter how clever and eloquent you are, with all kinds of supernatural powers, you cannot use any of it here. Even if you are an iron man, walking on the Buddha's head, you are still just a guest outside the door. Those who enter this mountain monk's gate will have their legs broken and their backs crushed. Don't say I didn't warn you. Why is this so? Gold has its own value, and will never be sold to people mixed with sand.'
示眾云。上至諸佛。下及眾生。性命總在山僧手裡。撿點將來。有沒量罪過。山僧亦有沒量罪過。還有撿點得出者么。卓拄杖云。冤有頭債有主。復東西顧視云。自出洞來無敵手。得饒人處且饒人。
示眾云。十五日已前。天上有星皆拱北。十五日已后。人間無水不朝東。已前已后總拈卻。到處鄉談各不同。遂以手屈指云。一二三四五六七八九十。十一十二十三十四。復召云。諸兄弟且道。今日是幾。良久云。本店買賣分文不賒。
福州東禪思岳禪師法嗣
福州鼓山宗逮禪師(凡五)
本州人也。初參東禪。密契微旨。復謁妙喜。臻極閫奧。后開法。終於本山。
示眾云。瀉懸河之辯。未免葛藤。設陷虎之機。翻成窠臼。縱使談空說有。舉古論今。意句交馳。主賓互換。正是無風起浪。好肉剜瘡。建化門中。不妨施設。若欲全提正令。把斷要津。斡旋佛祖樞機。提掇衲僧巴鼻。須是頂門眼正。肘后符靈。絕類離倫。超宗越格。始得。雖然如是。猶是宗門極則。只如祝。
聖開堂一句。作么生道。
帝基盤礴三千界。睿算廷鴻億萬春。
示眾。舉雲門大師云。平地上。死人無數。透得荊棘林者。是好手。遂拈拄杖云。大眾。若喚作拄杖子。正是平地上死人。若不喚作
【現代漢語翻譯】 現代漢語譯本 示眾說：『上至諸佛（Buddhas，覺悟者），下至眾生（sentient beings，有情），性命總在山僧手裡。』 檢檢視來，有無量的罪過。山僧也有無量的罪過。還有能檢查得出的人嗎？』 卓拄杖說：『冤有頭，債有主。』 又左右環顧說：『自從出洞以來沒有敵手，得饒人處且饒人。』
示眾說：『十五日以前，天上的星星都拱向北極星。十五日以後，人間的水沒有不朝向東流的。』 以前以後全都拋卻，到處鄉音各不相同。』 於是用手屈指說：『一二三四五六七八九十，十一十二十三十四。』 又召喚說：『各位兄弟，且說今日是幾？』 良久說：『本店買賣分文不賒欠。』
福州東禪思岳禪師法嗣
福州鼓山宗逮禪師（共五則）
本州人。最初參拜東禪禪師，秘密地領悟了精微的旨意。又拜訪妙喜禪師，達到了極深的境界。後來開創佛法，最終在本山圓寂。
示眾說：『傾瀉如懸河般的辯才，也免不了葛藤（tangles，糾纏）。設定如陷阱老虎的機關，反而成了窠臼（rut，老套）。縱然談空說有，舉古論今，意句交錯，主賓互換，正是無風起浪，好肉剜瘡。』 在建化門中，不妨施設。若要完全提倡正令，把斷重要的關口，斡旋佛祖的樞機，提掇衲僧的鼻孔，必須是頂門眼正，肘后符靈，絕類離倫，超宗越格，才能做到。雖然如此，也只是宗門極則。只如祝聖開堂一句，怎麼說？
帝基盤礴三千界，睿算廷鴻億萬春。
示眾。舉雲門大師的話說：『平地上，死人無數。透得荊棘林的人，才是好手。』 於是拿起拄杖說：『大眾，如果把它叫做拄杖子，正是平地上死人。如果不把它叫做……』
【English Translation】 English version The master addressed the assembly, saying: 'From the Buddhas (enlightened ones) above to all sentient beings (those capable of feeling) below, their very lives are in this old monk's hands.' Examining closely, there are immeasurable transgressions. This old monk also has immeasurable transgressions. Is there anyone who can examine and find them?' He struck his staff and said: 'Injustices have their source, debts have their debtor.' Again, he looked around to the left and right, saying: 'Since coming out of the cave, I have had no rival. Where it is possible to forgive, then forgive.'
The master addressed the assembly, saying: 'Before the fifteenth day, all the stars in the sky bow to the North Star. After the fifteenth day, there is no water on earth that does not flow eastward.' Discarding both before and after, the local dialects are different everywhere.' Then, he counted on his fingers, saying: 'One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen.' Again, he called out, saying: 'Brothers, tell me, what day is it today?' After a long pause, he said: 'This shop's business does not offer credit for even a fraction of a penny.'
Successor of Chan Master Siyue of Dongchan in Fuzhou
Chan Master Zongdai of Gushan in Fuzhou (Total of five)
He was a native of this prefecture. He initially visited Dongchan, secretly grasping the subtle meaning. He then visited Miaoxi, reaching the ultimate depths. Later, he established the Dharma, and finally passed away on this mountain.
The master addressed the assembly, saying: 'Pouring out eloquence like a cascading river cannot avoid tangles (葛藤, geteng). Setting up a trap like a tiger's snare turns into a rut (窠臼, kejiu).' Even if discussing emptiness and existence, citing the past and debating the present, with ideas and phrases interchanging, and host and guest alternating, it is precisely stirring up waves where there is no wind, and carving sores into good flesh. Within the gate of establishing transformation, it is permissible to make provisions. If you wish to fully promote the correct decree, block the vital pass, manipulate the pivot of the Buddhas and ancestors, and lift up the nostrils of the monks, you must have correct eyes on the crown of your head, efficacious talismans behind your elbow, be utterly different and detached, and transcend sects and grades to achieve it. Although it is like this, it is still only the ultimate of the Chan school. Just like the phrase for celebrating the opening of the hall, how do you say it?
The imperial foundation is vast throughout the three thousand worlds, the sagacious calculations extend for myriad springs.
The master addressed the assembly. Citing Master Yunmen's words: 'On level ground, countless people are dead. Those who can penetrate the thicket of thorns are good hands.' Then, he picked up his staff and said: 'Everyone, if you call it a staff, it is precisely a dead person on level ground. If you do not call it...'
拄杖。未透荊棘林在。畢竟如何。良久云。冬不寒臘后看。卓拄杖下座。
示眾云。德山棒。臨濟喝。拈放一邊。秘魔叉。石鞏箭。不須拈出。三世諸佛。歷代祖師。橫說豎說。是甚麼熱碗鳴聲。諸人到這裡。又且如何。良久云。鼓山今日失利。下座。
示眾云。世尊道。應如是知。如是見。如是信解。不生法相。遂召大眾云。玉本無瑕卻有瑕。
福州西禪守凈禪師法嗣
福州乾元宗穎禪師(凡六)
本州閩清人也。示眾。拈拄杖。卓一下云。性懆漢。只消一錘。遂靠卻拄杖云。伶利人。不勞再舉。而今莫有伶利底么。良久云。比擬張麟。兔亦不遇。
示眾云。誰人無心。誰心無佛。佛常在人。人常逐物。豎起拂子云。茗喚這個作拂子。未免為物所轉。若不喚這個。作拂子。亦未免為物所轉。畢竟如何辨明。良久云。鴛鴦繡出從君看。莫把金針度與人。
示眾云。摩騰入漢。已涉繁詞。達磨西來。自彰瑕颣。山僧與么道。已是罪過彌天。
示眾云。若論此事。是著即差。非著即錯。不是不非。如蟻循環。如蠶作繭。到個里。直須揮劍。設或不然。清風月下守株人。涼兔漸遙芳草綠。
僧問。最初說法。不知有末後句。末後說法。不知有最初句。最初句即不問
【現代漢語翻譯】 現代漢語譯本：
拄杖。未透荊棘林在。畢竟如何？（禪師）良久說：『冬天不冷，臘月之後看。』 拄著拄杖下座。
示眾說：『德山的棒，臨濟的喝，放在一邊。秘魔的叉，石鞏的箭，不必拿出。三世諸佛，歷代祖師，橫說豎說，是什麼熱碗鳴聲？諸位到這裡，又該如何？』 良久說：『鼓山今日失利。』 下座。
示眾說：『世尊說，應如是知，如是見，如是信解，不生法相。』 於是召集大眾說：『玉本無瑕卻有瑕。』
福州西禪守凈禪師的法嗣
福州乾元宗穎禪師（共六則）
本州閩清人。示眾。拿起拄杖，卓一下說：『性急的人，只需一錘。』 於是靠著拄杖說：『聰明的人，不必再舉。』 如今莫有聰明的人嗎？ 良久說：『比擬張麟，兔子也遇不到。』
示眾說：『誰人無心？誰心無佛？佛常在人，人常逐物。』 豎起拂子說：『如果把這個叫做拂子，未免被物所轉。如果不把這個叫做拂子，也未免被物所轉。』 到底如何辨明？ 良久說：『鴛鴦繡出從君看，莫把金針度與人。』
示眾說：『摩騰（Kāśyapa Mātaṅga, 東漢時期的印度僧侶）入漢，已經涉及繁瑣的言辭。達磨（Bodhidharma, 禪宗初祖）西來，自然顯露出瑕疵。』 山僧這樣說，已經是罪過彌天。
示眾說：『若論此事，是著即差，非著即錯。不是不非，如蟻循環，如蠶作繭。到這裡，直須揮劍。設或不然，清風月下守株人，涼兔漸遙芳草綠。』
僧問：『最初說法，不知有末後句。末後說法，不知有最初句。最初句即不問，』 English version:
Staff. The thorny forest has not been penetrated. What is it ultimately? (The Chan master) said after a long silence: 'Winter is not cold; look after the twelfth month.' He struck the staff and descended from the seat.
He addressed the assembly, saying: 'Deshan's (Déshān Xuānjiàn, 德山宣鑒) stick, Linji's (Línjì Yìxuán, 臨濟義玄) shout, put them aside. Mimo's (Mìmó, 秘魔) fork, Shigong's (Shígǒng Huìzàng, 石鞏慧藏) arrow, no need to bring them out. The Buddhas of the three times, the ancestral teachers of all generations, speaking horizontally and vertically, what is this sound of a hot bowl? When you all arrive here, what should you do?' After a long silence, he said: 'Gushan (Gǔ Shān, 鼓山) has lost today.' He descended from the seat.
He addressed the assembly, saying: 'The World-Honored One said, 'One should know thus, see thus, believe and understand thus, without producing the appearance of phenomena.' Then he summoned the assembly and said: 'Jade is inherently flawless, yet it has flaws.'
A Dharma heir of Chan Master Shoujing (Shǒujìng, 守淨) of Xichan (Xīchán, 西禪) Monastery in Fuzhou.
Chan Master Zongying (Zōngyǐng, 宗穎) of Qianyuan (Qiányuán, 乾元) Monastery in Fuzhou (six cases in total).
He was a native of Minqing (Mǐnqīng, 閩清) in this prefecture. He addressed the assembly. He picked up the staff, struck it once, and said: 'For an impatient person, one hammer is enough.' Then he leaned on the staff and said: 'For a clever person, no need to raise it again.' Are there any clever people here now? After a long silence, he said: 'Compared to Zhang Lin (Zhāng Lín, 張麟), even a rabbit cannot be encountered.'
He addressed the assembly, saying: 'Who has no mind? Whose mind has no Buddha? The Buddha is always in people; people always pursue things.' He raised the whisk and said: 'If you call this a whisk, you will inevitably be turned by things. If you do not call this a whisk, you will also inevitably be turned by things.' How can you ultimately discern this clearly? After a long silence, he said: 'The mandarin ducks are embroidered for you to see; do not pass the golden needle to others.'
He addressed the assembly, saying: 'When Kāśyapa Mātaṅga (Jiāyè Móténg, 迦葉摩騰) entered Han, he already involved himself in verbose words. When Bodhidharma (Dámó, 達磨) came from the West, he naturally revealed flaws.' This monk saying so is already a sin covering the sky.
He addressed the assembly, saying: 'If we discuss this matter, to affirm is to err, to deny is to be wrong. Neither affirming nor denying is like ants circling, like silkworms making cocoons. When you get to this point, you must wield the sword directly. If not, you are like a person guarding a stump under the clear moon, a cool rabbit gradually distant, and the fragrant grass green.'
A monk asked: 'The initial teaching does not know the final phrase. The final teaching does not know the initial phrase. The initial phrase is not asked,'
【English Translation】 Staff. The thorny forest has not been penetrated. What is it ultimately? (The Chan master) said after a long silence: 'Winter is not cold; look after the twelfth month.' He struck the staff and descended from the seat. He addressed the assembly, saying: 'Deshan's (Déshān Xuānjiàn, 德山宣鑒) stick, Linji's (Línjì Yìxuán, 臨濟義玄) shout, put them aside. Mimo's (Mìmó, 秘魔) fork, Shigong's (Shígǒng Huìzàng, 石鞏慧藏) arrow, no need to bring them out. The Buddhas of the three times, the ancestral teachers of all generations, speaking horizontally and vertically, what is this sound of a hot bowl? When you all arrive here, what should you do?' After a long silence, he said: 'Gushan (Gǔ Shān, 鼓山) has lost today.' He descended from the seat. He addressed the assembly, saying: 'The World-Honored One said, 'One should know thus, see thus, believe and understand thus, without producing the appearance of phenomena.' Then he summoned the assembly and said: 'Jade is inherently flawless, yet it has flaws.' A Dharma heir of Chan Master Shoujing (Shǒujìng, 守淨) of Xichan (Xīchán, 西禪) Monastery in Fuzhou. Chan Master Zongying (Zōngyǐng, 宗穎) of Qianyuan (Qiányuán, 乾元) Monastery in Fuzhou (six cases in total). He was a native of Minqing (Mǐnqīng, 閩清) in this prefecture. He addressed the assembly. He picked up the staff, struck it once, and said: 'For an impatient person, one hammer is enough.' Then he leaned on the staff and said: 'For a clever person, no need to raise it again.' Are there any clever people here now? After a long silence, he said: 'Compared to Zhang Lin (Zhāng Lín, 張麟), even a rabbit cannot be encountered.' He addressed the assembly, saying: 'Who has no mind? Whose mind has no Buddha? The Buddha is always in people; people always pursue things.' He raised the whisk and said: 'If you call this a whisk, you will inevitably be turned by things. If you do not call this a whisk, you will also inevitably be turned by things.' How can you ultimately discern this clearly? After a long silence, he said: 'The mandarin ducks are embroidered for you to see; do not pass the golden needle to others.' He addressed the assembly, saying: 'When Kāśyapa Mātaṅga (Jiāyè Móténg, 迦葉摩騰) entered Han, he already involved himself in verbose words. When Bodhidharma (Dámó, 達磨) came from the West, he naturally revealed flaws.' This monk saying so is already a sin covering the sky. He addressed the assembly, saying: 'If we discuss this matter, to affirm is to err, to deny is to be wrong. Neither affirming nor denying is like ants circling, like silkworms making cocoons. When you get to this point, you must wield the sword directly. If not, you are like a person guarding a stump under the clear moon, a cool rabbit gradually distant, and the fragrant grass green.' A monk asked: 'The initial teaching does not know the final phrase. The final teaching does not know the initial phrase. The initial phrase is not asked,'
。如何是末後句。師云。痛領此問。云與么。則謾他一點不得也。師云。早被謾了。
僧問。如何是正知正見。師云。貓兒狗子。云也只具一隻眼。師云。半隻也無。
湖州道場法全禪師法嗣
常州華藏有權禪師(凡三)
臨安府人也。師開堂。示眾云。拈花微笑。埋沒平人。面壁九年。外揚家醜。自此一人傳虛。萬人傳實。致使後代兒孫。承虛接響。今日既是逃避不得。不免將錯就錯。指空話空。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚。打一棒。雨似盆傾。是名初轉法輪。開演第一義諦。於斯明得。靈山一會。儼在目前。無古無今。非別非異。若也未明。更將一句無私語。旁贊。
皇圖億萬春。
結夏示眾云。今朝結卻布袋口。明眼衲僧休亂走。心行滅處解翻身。噴啑也成師子吼。旃檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。
示眾云。久雨不晴今日晴。檐頭雨滴許誰聽。髑髏忽破聞機盡。見色聞聲總現成。拈拄杖。擊繩床云。此是聲色雙舉。聞見歷然。且那個是現成底。會么。浙人不相色。胡人不相鼻。
明州天童曇華禪師法嗣
明州天童咸杰禪師(凡四)
福州人也。遍扣諸方。后依華禪師。華問。如何是正法眼。師云。破
【現代漢語翻譯】 現代漢語譯本： 僧人問：『如何是末後句？』（如何是最終的、最根本的真理？） 師父說：『痛領此問。』（深刻地領會你這個問題。） 僧人說：『這樣說來，就一點也欺騙不得了。』 師父說：『早就被欺騙了。』 僧人問：『如何是正知正見？』（什麼是正確的認知和見解？） 師父說：『貓兒狗子。』 僧人說：『也只具一隻眼。』（也只具備一隻眼睛。） 師父說：『半隻也無。』（半隻也沒有。） 湖州道場法全禪師法嗣 常州華藏有權禪師(凡三) 臨安府人也。師開堂。示眾云：『拈花微笑，埋沒平人。（拈花微笑，埋沒了普通人。）面壁九年，外揚家醜。（面壁九年，向外宣揚家醜。）自此一人傳虛，萬人傳實。（從此一人傳虛假，萬人傳真實。）致使後代兒孫，承虛接響。（導致後代子孫，繼承虛假的迴響。）今日既是逃避不得，不免將錯就錯。（今天既然是逃避不得，不免將錯就錯。）指空話空，扇子𨁝跳，上三十三天，筑著帝釋（Indra）鼻孔。（指著空說空，扇子跳躍，上到三十三天，撞到帝釋的鼻孔。）東海鯉魚，打一棒，雨似盆傾。（東海鯉魚，打一棒，雨像盆倒一樣。）是名初轉法輪，開演第一義諦。（這是名為初轉法輪，開演第一義諦。）於斯明得，靈山一會，儼在目前。（在這裡明白，靈山一會，就在眼前。）無古無今，非別非異。（沒有古代沒有現在，不是分別不是差異。）若也未明，更將一句無私語，旁贊。』 『皇圖億萬春。』 結夏示眾云：『今朝結卻布袋口，明眼衲僧休亂走。（今天結束布袋口，明眼的僧人不要亂走。）心行滅處解翻身，噴啑也成師子吼。（心行滅絕處解脫翻身，噴嚏也變成獅子吼。）旃檀林（Sandalwood forest），任馳驟。（旃檀林，任憑馳騁。）剔起眉毛頂上生，剜肉成瘡露家醜。（剔起眉毛頂上生，剜肉成瘡露出家醜。）』 示眾云：『久雨不晴今日晴，檐頭雨滴許誰聽。（久雨不晴今天晴，屋檐雨滴允許誰聽。）髑髏忽破聞機盡，見色聞聲總現成。（頭骨忽然破裂聽聞機能消失殆盡，見色聞聲全部現成。）』拈拄杖，擊繩床云：『此是聲色雙舉，聞見歷然。（這是聲色雙舉，聽聞看見歷歷分明。）且那個是現成底？會么？（而且哪個是現成的？明白嗎？）浙人不相色，胡人不相鼻。（浙江人不看重美色，胡人不看重鼻子。）』 明州天童曇華禪師法嗣 明州天童咸杰禪師(凡四) 福州人也。遍扣諸方。后依華禪師。華問：『如何是正法眼？』（什麼是正法眼？）師云：『破。』
【English Translation】 English version: A monk asked: 'What is the final phrase?' (What is the ultimate, most fundamental truth?) The master said: 'Deeply understand this question.' The monk said: 'In that case, one cannot deceive at all.' The master said: 'You have already been deceived.' A monk asked: 'What is right knowledge and right view?' (What is correct cognition and insight?) The master said: 'Cats and dogs.' The monk said: 'They only have one eye.' The master said: 'Not even half an eye.' Successor of Zen Master Faquan of Daocheng Temple in Huzhou Zen Master Youquan of Huazang Temple in Changzhou (Three times) He was from Lin'an Prefecture. The master opened the hall and addressed the assembly, saying: 'Holding up a flower and smiling, burying ordinary people. Facing the wall for nine years, outwardly exposing family scandals. From this, one person transmits falsehood, and ten thousand transmit truth. Causing later generations of descendants to inherit false echoes. Since it is impossible to escape today, one cannot help but make the best of a bad situation. Pointing at emptiness and talking about emptiness, the fan jumps up, reaching the thirty-third heaven, bumping into Indra's nose. The carp in the East Sea, hit with a stick, rain pours like a basin. This is called the initial turning of the Dharma wheel, expounding the first principle. Understanding this, the assembly at Vulture Peak is vividly before our eyes. Without past or present, neither separate nor different. If you do not understand, then take a selfless word and praise it from the side.' 'May the imperial reign last for billions of springs.' Addressing the assembly at the summer retreat, he said: 'Today, the mouth of the cloth bag is tied up, clear-eyed monks should not run around. Where the mind's activity ceases, liberation turns over, even a sneeze becomes a lion's roar. In the sandalwood forest, gallop as you please. Plucking up eyebrows growing on the top of the head, carving flesh into sores exposes family scandals.' Addressing the assembly, he said: 'After a long rain, it is clear today, who is allowed to listen to the raindrops from the eaves? When the skull suddenly breaks and the hearing function is exhausted, seeing form and hearing sound are all readily present.' He raised his staff and struck the rope bed, saying: 'This is the dual raising of sound and form, hearing and seeing are clearly distinct. But which is the readily present one? Do you understand? People from Zhejiang do not value beauty, people from the Hu (northern tribes) do not value noses.' Successor of Zen Master Tanhua of Tiantong Temple in Mingzhou Zen Master Xianjie of Tiantong Temple in Mingzhou (Four times) He was from Fuzhou. He visited various places. Later, he relied on Zen Master Hua. Hua asked: 'What is the eye of the true Dharma?' The master said: 'Break.'
砂盆。華頷之。
一日取辭。華送以偈。末句有云。吾有末後句。歸來要汝遵。華領天童命。師充第一座。
師后開法衢之烏巨。終於本山。
示眾云。以榍出榍。翻成途轍。以心傳心。其病轉深。達磨大師。不會當頭句。卻向少林。面壁九年。後代兒孫。承虛接響。揚眉瞬目。行棒行喝。儘是黃葉止啼。烏巨到這裡。直得上天無路。入地無門。咬定牙關。且與諸人。和泥合水。卓拄杖云。不是一番寒徹骨。爭得梅花撲鼻香。
示眾云。動弦別曲。葉落知秋。舉一明三。目機銖兩。如王秉劍。殺活臨時。猶是無風匝匝之波。向上別有一路。千聖把手共行。合入犁泥地獄。正當與么時。合作么生。江南兩浙。春寒秋熱。
示眾云。盡乾坤大地。喚作一句子。擔枷帶鎖。不喚作一句子。業識忙忙。兩頭俱透脫。凈裸裸赤灑灑。沒可把。達磨一宗掃土而盡。所以雲門大師道。盡乾坤大地。無纖毫過患。猶是轉句。不見一法。始是半提。更須知有全提底時節。大小云門。劍去久矣。方乃刻舟。
聯燈會要卷第十八 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十九
住泉州崇福禪寺嗣祖比丘 悟明 集
韶州六祖慧能禪師法嗣
吉州
【現代漢語翻譯】 砂盆。華頷之。
一日取辭。華送以偈（jié，佛家唱詞）。末句有云：『吾有末後句，歸來要汝遵。』華領天童命。師充第一座。
師后開法衢（qú，道路）之烏巨。終於本山。
示眾云：『以榍（xiē，楔子）出榍，翻成途轍（tú zhé，道路）。以心傳心，其病轉深。達磨（Dámó，菩提達摩，禪宗始祖）大師，不會當頭句，卻向少林，面壁九年。後代兒孫，承虛接響，揚眉瞬目，行棒行喝，儘是黃葉止啼。烏巨到這裡，直得上天無路，入地無門。咬定牙關，且與諸人，和泥合水。』卓拄杖云：『不是一番寒徹骨，爭得梅花撲鼻香。』
示眾云：『動弦別曲，葉落知秋。舉一明三，目機銖兩。如王秉劍，殺活臨時。猶是無風匝匝之波。向上別有一路，千聖把手共行，合入犁泥地獄。正當與么時，合作么生？江南兩浙，春寒秋熱。』
示眾云：『盡乾坤大地，喚作一句子，擔枷帶鎖。不喚作一句子，業識忙忙。兩頭俱透脫，凈裸裸赤灑灑，沒可把。達磨一宗掃土而盡。所以雲門（Yúnmén，雲門文偃禪師）大師道：盡乾坤大地，無纖毫過患，猶是轉句。不見一法，始是半提。更須知有全提底時節。大小云門，劍去久矣，方乃刻舟。』
聯燈會要卷第十八 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第十九
住泉州崇福禪寺嗣祖比丘 悟明 集
韶州六祖慧能（Huìnéng，禪宗六祖）禪師法嗣
吉州
【English Translation】 Shā pén. Huá hàn zhī.
One day, he took his leave. Huá saw him off with a verse, the last line of which said: 'I have a final word, upon your return, you must follow it.' Huá received Tiāntóng's order, and the master filled the first seat.
Later, the master opened the Dharma at Wū Jù in Qú. He passed away at the original mountain.
He addressed the assembly, saying: 'Using a wedge to remove a wedge turns into a road. Transmitting mind with mind, the illness deepens. Dámó (Bodhidharma), the great master, did not understand the immediate phrase, so he faced the wall for nine years at Shàolín. Later generations of descendants, inheriting emptiness and echoing sounds, raising eyebrows and blinking eyes, wielding sticks and shouting, are all just using yellow leaves to stop crying. When it comes to Wū Jù, there is truly no way to ascend to heaven, no gate to enter the earth. Clench your teeth, and I will mix mud and water with you all.' He struck his staff and said: 'If you don't experience a bone-chilling cold, how can you gain the plum blossom's penetrating fragrance?'
He addressed the assembly, saying: 'Changing the strings creates a different tune, falling leaves indicate autumn. Raising one point clarifies three, measuring the machine with precision. Like a king wielding a sword, killing or giving life is immediate. Still, it's just ripples on the water without wind. Above this, there is another path, where a thousand sages walk hand in hand, entering the hell of plowing mud. Right at this moment, what should we do? In Jiāngnán and Liǎngzhè, spring is cold and autumn is hot.'
He addressed the assembly, saying: 'Calling the entire universe a single phrase is like bearing a cangue and chains. Not calling it a single phrase is a busy karmic consciousness. Completely transcending both ends, purely naked and bare, there is nothing to grasp. Dámó's lineage is swept away completely. Therefore, Great Master Yúnmén (Yunmen Wenyan) said: The entire universe has no fault, yet it is still a turning phrase. Not seeing a single Dharma is only half-lifting. You must also know there is a time for a complete lift. Big and small Yúnmén, the sword has been gone for a long time, only now are we carving a boat to find it.'
The Essential Records of the Transmission of the Lamp, Volume 18 卍 New Supplement to the Buddhist Canon, Volume 79, No. 1557, Essential Records of the Transmission of the Lamp
The Essential Records of the Transmission of the Lamp, Volume 19
Compiled by Wù Míng, a Buddhist monk residing at Chóngfú Monastery in Quánzhōu, a Dharma heir.
Lineage of Huìnéng (Huineng), the Sixth Patriarch of Chán in Shàozhōu
Jízhōu
青原行思禪師(凡六)
本郡安城。劉氏子。師問六祖云。當何所務即得不落階級。祖云。你曾作什麼來。師云。聖諦亦不為。祖云。落何階級。師云。聖諦尚不為。何階級之有。祖云。如是如是。善自護持。
石頭來參。師問。甚處來。云曹溪來。師豎起拂子云。曹溪還有這個么。云非但曹溪。西天亦無。師云。子莫曾到西天否。云若到。即有也。師云。未在更道。雲和尚也須道取一半。莫全靠某甲。師云。不辭向你道。恐已后無人承當。
師令遷馳書。往南嶽讓和尚處。師謂遷云。達書了回來。與汝個鈯斧子。住山去。遷到南嶽。未通書。便問。不求諸聖。不重己靈。時如何。讓云。子問太高生。何不向下問。遷云。寧可永劫沉淪。不求諸聖解脫。讓休去。
遷回。師問。書達否。云信亦不通。書亦不達。去時。蒙許鈯斧子。即今便請。師垂下一足。遷便作禮。尋歸南嶽。
玄沙云。大小石頭。被大慧靠倒。至今起不得。
翠巖芝云。思和尚垂足。石頭禮拜。要且不得他斧子。且道。後來用個甚麼。
黃龍南云。石頭雖善馳達。不辱宗風。其柰逞俊太過。不知落節。既是落節。回來。因甚得斧子。
雪竇云。大小大慧。不能據令。
僧問。如何是祖師西
【現代漢語翻譯】 現代漢語譯本 青原行思禪師（共六則）
行思禪師是本郡安城人，姓劉。他問六祖慧能大師：『做什麼才能不落入階級分別？』六祖說：『你以前做什麼？』行思說：『聖諦我也不做。』六祖說：『那落入什麼階級？』行思說：『聖諦尚且不做，哪裡還有什麼階級？』六祖說：『是這樣，是這樣。好好守護它。』
石頭希遷來參拜行思禪師。行思問：『從哪裡來？』希遷說：『從曹溪來。』行思豎起拂塵說：『曹溪還有這個嗎？』希遷說：『不只是曹溪，西天也沒有。』行思說：『你莫非到過西天？』希遷說：『如果到過，就有了。』行思說：『還沒說到點子上，再說。』希遷說：『和尚您也得說一半，不要完全依靠我。』行思說：『我不怕告訴你，只是恐怕以後沒有人能承擔。』
行思禪師讓希遷送信到南嶽懷讓和尚那裡。行思對希遷說：『送信回來，給你一把錛斧，讓你去住山。』希遷到了南嶽，還沒送信，就問：『不求諸聖，不重自身靈性，此時如何？』懷讓說：『你問得太高了，為什麼不向下問？』希遷說：『寧可永遠沉淪，也不求諸聖解脫。』懷讓讓他離開。
希遷回來后，行思問：『信送到了嗎？』希遷說：『信也沒送到，書也沒遞達。去的時候，您答應給我錛斧，現在就請給我吧。』行思垂下一隻腳，希遷便作禮，隨即返回南嶽。
玄沙師備說：『大小石頭希遷，被大慧慧能靠倒，至今起不來。』
翠巖可真說：『行思和尚垂足，石頭希遷禮拜，終究沒得到他的斧子。那麼，後來用什麼呢？』
黃龍慧南說：『石頭希遷雖然善於奔走傳達，沒有辱沒宗風，但奈何逞強太過，不知落腳之處。既然落了腳，回來，為什麼能得到斧子？』
雪竇重顯說：『大小大慧慧能，不能按照指令行事。』
有僧人問：『如何是祖師西來意？』
【English Translation】 English version Zen Master Qingyuan Xingsi (Six Cases)
Xingsi (Qingyuan Xingsi) was from Ancheng in this prefecture, a son of the Liu family. The Master asked the Sixth Patriarch (Huineng): 'What should I do to avoid falling into graded stages?' The Patriarch said: 'What have you been doing?' The Master said: 'Even the Noble Truths I do not engage in.' The Patriarch said: 'Then what graded stage do you fall into?' The Master said: 'Since even the Noble Truths are not engaged in, what graded stage is there?' The Patriarch said: 'Thus it is, thus it is. Cherish this well.'
Shitou (Xiqian) came to visit the Master. The Master asked: 'Where do you come from?' He said: 'From Caoxi (where Huineng resided).' The Master raised his whisk and said: 'Does Caoxi still have this?' He said: 'Not only Caoxi, but even the Western Heaven does not have it.' The Master said: 'Have you not been to the Western Heaven?' He said: 'If I had been there, then it would exist.' The Master said: 'You haven't hit the mark yet, say more.' He said: 'The Master should also say half, don't rely entirely on me.' The Master said: 'I wouldn't mind telling you, but I fear that later there will be no one to take on the responsibility.'
The Master ordered Qian (Xiqian) to deliver a letter to the Venerable Rang (Nanyue Huairang) at Nanyue. The Master said to Qian: 'After you deliver the letter, come back and I will give you a hatchet to live in the mountains.' Qian arrived at Nanyue, but before delivering the letter, he asked: 'Not seeking from the sages, not valuing one's own spirit, what is it like at this moment?' Rang said: 'Your question is too high, why not ask a lower question?' Qian said: 'I would rather sink into eternal kalpas than seek liberation from the sages.' Rang told him to leave.
Qian returned. The Master asked: 'Was the letter delivered?' Qian said: 'The message was not communicated, nor was the letter delivered. When I left, you promised me a hatchet, please give it to me now.' The Master lowered one foot, and Qian immediately bowed, then returned to Nanyue.
Xuansha Shibei said: 'Big and small Shitou (Xiqian), were leaned on by Great Wisdom (Dahui, Huineng), and still cannot get up.'
Cuiyan Kezhen said: 'Master Si (Xingsi) lowered his foot, and Shitou (Xiqian) bowed, but ultimately did not get his hatchet. Then, what did he use later?'
Huanglong Huinan said: 'Although Shitou (Xiqian) was good at running errands, he did not disgrace the lineage's style, but he was too eager to show off and did not know where to land. Since he landed, why did he get the hatchet upon his return?'
Xuedou Chongxian said: 'Big and small Great Wisdom (Dahui, Huineng), cannot act according to the command.'
A monk asked: 'What is the meaning of the Patriarch's coming from the West?'
來意。師云。又恁么去也。
僧問。和尚近日。有何言句。乞示一兩則。師召云。近前來。僧近前。師云。分明記取。
僧問。如何是佛法大意。師云。廬陵米作么價。
青原下第二世
吉州青原行思禪師法嗣
南嶽石頭希遷禪師(凡八)
高安陳氏子。師參六祖。祖將示寂。師問。和尚百年後。希遷當依附何人。祖云。尋思去。祖順世。師每靜坐。寂若忘生。第一座問云。汝師已逝。空坐何為。師云。我稟遺戒。故尋思爾。第一座云。汝有師兄行思和尚。住吉州青原。師言甚直。汝自迷耳。師聞是語。禮辭祖龕。直詣吉州青原。見思。思問。子自何來。師云。曹溪。思云。將得甚麼來。師云。未到曹溪。亦不失。思云。若恁么。用去曹溪作么。師云。若不到曹溪。爭知不失。
師卻問。曹溪還識和尚么。思云。汝今還識吾么。師云。識又爭能識得。思云。眾角雖多。一麟足矣。
師因青原云。有人道。嶺南有訊息。師云。有人不云云。原云。若恁么。大藏小藏。從何而出。師云。盡從這裡去。青原然之。
師問青原和尚。自離曹溪。甚麼年。到此住。思云。我即知你早晚離曹溪。師云。某甲不從曹溪來。思云。我亦知汝來處。師云。和尚幸是大人。且莫造
【現代漢語翻譯】 來意。（僧人）說明來意。 師（石頭希遷禪師）說：『又是這樣去理解嗎？』
僧人問：『和尚近日，有什麼開示？請開示一兩則。』 師（石頭希遷禪師）召喚說：『近前來。』 僧人走近前。 師（石頭希遷禪師）說：『分明記取。』
僧人問：『如何是佛法大意？』 師（石頭希遷禪師）說：『廬陵（地名）的米是什麼價錢？』
青原下第二世
吉州青原行思禪師法嗣
南嶽石頭希遷禪師 (凡八則)
高安陳氏之子。 師（石頭希遷禪師）參拜六祖（慧能）。 六祖（慧能）將要示寂時， 師（石頭希遷禪師）問：『和尚百年後，希遷應當依附何人？』 六祖（慧能）說：『尋思去。』 六祖（慧能）圓寂后， 師（石頭希遷禪師）常常沉默不語，好像忘記了生死。 第一座（寺院中職位較高者）問：『你的老師已經去世，空坐著幹什麼？』 師（石頭希遷禪師）說：『我稟承遺囑，所以尋思此事。』 第一座說：『你有師兄行思和尚，住在吉州青原，他的言語甚為直接，是你自己迷惑罷了。』 師（石頭希遷禪師）聽了這話，禮拜告別六祖（慧能）的塔龕，直接前往吉州青原，拜見行思。 行思問：『你從哪裡來？』 師（石頭希遷禪師）說：『曹溪（六祖慧能駐錫之地）。』 行思說：『帶來了什麼？』 師（石頭希遷禪師）說：『未到曹溪，亦不失。』 行思說：『如果這樣，去曹溪做什麼？』 師（石頭希遷禪師）說：『若不到曹溪，怎知不失？』
師（石頭希遷禪師）反問：『曹溪（六祖慧能）還認識和尚您嗎？』 行思說：『你現在還認識我嗎？』 師（石頭希遷禪師）說：『認識又怎能認識得透徹？』 行思說：『眾角雖多，一麟足矣。』
師（石頭希遷禪師）因為青原（行思）說：『有人說，嶺南（指曹溪）有訊息。』 師（石頭希遷禪師）說：『有人不說云云。』 青原（行思）說：『如果這樣，大藏（經），小藏（律，論），從何而出？』 師（石頭希遷禪師）說：『盡從這裡去。』 青原（行思）認可了他的說法。
師（石頭希遷禪師）問青原和尚（行思）：『自從離開曹溪（六祖慧能駐錫之地），多少年了，到此居住？』 行思說：『我早就知道你早晚會離開曹溪（六祖慧能駐錫之地）。』 師（石頭希遷禪師）說：『我不是從曹溪（六祖慧能駐錫之地）來的。』 行思說：『我也知道你來的地方。』 師（石頭希遷禪師）說：『和尚幸好是大人，且莫造次。』
【English Translation】 Intention of coming. The master (Shitou Xiqian) said, 'So, you go about it this way?'
A monk asked, 'Venerable, what instructions have you given recently? Please give one or two.' The master (Shitou Xiqian) called out, 'Come closer.' The monk approached. The master (Shitou Xiqian) said, 'Clearly remember this.'
A monk asked, 'What is the great meaning of the Buddha-dharma?' The master (Shitou Xiqian) said, 'What is the price of rice in Luling (a place name)?'
The second generation under Qingyuan
Dharma successor of Zen Master Qingyuan Xingsi of Jizhou
Zen Master Shitou Xiqian of Nanyue (Eight cases in total)
A son of the Chen family from Gaoan. The master (Shitou Xiqian) visited the Sixth Patriarch (Huineng). As the Sixth Patriarch (Huineng) was about to pass away, the master (Shitou Xiqian) asked, 'After the Venerable passes away, who should Xiqian rely on?' The Sixth Patriarch (Huineng) said, 'Go and contemplate this.' After the Sixth Patriarch (Huineng) passed away, the master (Shitou Xiqian) often remained silent, as if forgetting about life and death. The first seat (a high-ranking position in the monastery) asked, 'Your teacher has passed away, what are you doing sitting idly?' The master (Shitou Xiqian) said, 'I am following his last instructions, therefore I am contemplating this.' The first seat said, 'You have a Dharma brother, Venerable Xingsi, who lives in Qingyuan, Jizhou. His words are very direct; it is you who are confused.' Upon hearing this, the master (Shitou Xiqian) paid his respects and bid farewell to the Sixth Patriarch's (Huineng) stupa, and went directly to Qingyuan in Jizhou to see Xingsi. Xingsi asked, 'Where do you come from?' The master (Shitou Xiqian) said, 'Caoqi (where the Sixth Patriarch Huineng resided).' Xingsi said, 'What did you bring?' The master (Shitou Xiqian) said, 'Before arriving at Caoqi, I did not lose anything.' Xingsi said, 'If that's the case, what's the use of going to Caoqi?' The master (Shitou Xiqian) said, 'If I didn't go to Caoqi, how would I know I didn't lose anything?'
The master (Shitou Xiqian) asked in return, 'Does Caoqi (the Sixth Patriarch Huineng) still recognize the Venerable?' Xingsi said, 'Do you recognize me now?' The master (Shitou Xiqian) said, 'Recognize, but how can I recognize completely?' Xingsi said, 'Though there are many horns, one unicorn is enough.'
The master (Shitou Xiqian) because Qingyuan (Xingsi) said, 'Someone said, there is news from Lingnan (referring to Caoqi).' The master (Shitou Xiqian) said, 'Someone doesn't say such things.' Qingyuan (Xingsi) said, 'If that's the case, where do the Great Canon (Sutras) and Small Canon (Vinaya and Shastras) come from?' The master (Shitou Xiqian) said, 'They all come from here.' Qingyuan (Xingsi) approved of his statement.
The master (Shitou Xiqian) asked Venerable Qingyuan (Xingsi), 'How many years has it been since you left Caoqi (where the Sixth Patriarch Huineng resided) and came to live here?' Xingsi said, 'I knew long ago that you would leave Caoqi (where the Sixth Patriarch Huineng resided) sooner or later.' The master (Shitou Xiqian) said, 'I did not come from Caoqi (where the Sixth Patriarch Huineng resided).' Xingsi said, 'I also know where you came from.' The master (Shitou Xiqian) said, 'Fortunately, the Venerable is a great man, please do not be rash.'
次。
示眾云。我之法門。先佛傳授。不論禪定精進。惟達佛之知見。即心即佛。心佛眾生。菩提煩惱。名異體一。汝等當知。自己心靈。體離斷常。性非垢凈。湛然圓滿。凡聖齊同。應用無方。離心意識。三界六道。惟自心現。水月映象。豈有生滅。汝能知之。無所不備。
師垂語云。言語動用。沒交涉。藥山出雲。直得非言語動用。亦沒交涉。師云。我這裡。針劄不入。山云。我這裡。如石上栽花。
大顛問。古人云。道有道無。二俱是謗。請和尚除。師云。我這裡。一物也無。除個甚麼。
師卻問顛。並卻咽喉唇吻。道將來。顛云。無這個。師云。若與么。汝即得入門。
師問僧。甚處來。云江西來。師云。還具馬大師么。僧云。見。師指一橛柴云。馬大師。何似這個。僧罔措。
回舉似馬大師。大師云。汝見橛柴大小。云沒量大。大師云。汝甚有力。僧云。何故。大師云。汝從南嶽。負一橛柴來。豈不是有力耶。
僧問。如何是解脫。師云。誰縛汝。云無人縛。師云。誰求解脫。
問如何是凈土。師云。誰垢汝。問如何是涅槃。師云。誰將生死與汝。
問如何是禪。師云。碌磚。云如何是道。師云。木頭。
問如何是祖師西來意。師云。問取
【現代漢語翻譯】 現代漢語譯本：
示眾說：『我的法門，是過去的佛傳授下來的，不講究禪定和精進，只求通達佛的知見。即心即佛，心、佛、眾生、菩提、煩惱，名稱不同而本體是一樣的。你們應當知道，自己的心靈，本體脫離了斷滅和常存的二邊，自性不是垢染也不是清凈，湛然圓滿，凡人和聖人完全相同，應用起來沒有固定的方向。脫離了心意識，三界六道，都只是自心的顯現，如同水中的月亮和鏡中的影像，哪裡會有生滅呢？你們如果能明白這個道理，就無所不具備了。』
師父開示說：『言語和行動，都沒有關係。』藥山禪師出來說：『即使是非言語和行動，也沒有關係。』師父說：『我這裡，針都扎不進去。』藥山禪師說：『我這裡，如同在石頭上栽花。』
大顛禪師問：『古人說，說道有道無，兩種說法都是誹謗。請和尚您去除這種說法。』師父說：『我這裡，什麼東西都沒有，去除什麼呢？』
師父反問大顛禪師：『併攏你的咽喉和嘴唇，說出來。』大顛禪師說：『沒有這個。』師父說：『如果這樣，你就入門了。』
師父問僧人：『從哪裡來？』僧人說：『從江西來。』師父說：『還見到馬大師（指馬祖道一禪師）嗎？』僧人說：『見到了。』師父指著一截木柴說：『馬大師，和這個相比怎麼樣？』僧人不知所措。
僧人回去把這件事告訴馬大師。馬大師說：『你看見那截木柴有多大？』僧人說：『沒法測量它有多大。』馬大師說：『你很有力氣。』僧人說：『為什麼？』馬大師說：『你從南嶽，背了一截木柴來，豈不是很有力氣嗎？』
僧人問：『什麼是解脫？』師父說：『誰束縛你？』僧人說：『沒有人束縛我。』師父說：『誰要你求解脫？』
問：『什麼是凈土？』師父說：『誰讓你染垢？』問：『什麼是涅槃？』師父說：『誰把生死給你？』
問：『什麼是禪？』師父說：『粗糙的磚頭。』問：『什麼是道？』師父說：『木頭。』
問：『什麼是祖師西來意？』師父說：『去問。』
【English Translation】 English version:
The master addressed the assembly, saying: 'My Dharma gate is transmitted from past Buddhas. It does not emphasize dhyana (禪定, meditation) or diligent progress (精進, effort), but only attaining the knowledge and vision of the Buddha (佛之知見, Buddha's knowledge and perception). That is, mind is Buddha (即心即佛, mind is Buddha). Mind, Buddha, sentient beings (眾生, all living beings), Bodhi (菩提, enlightenment), and afflictions (煩惱, troubles), have different names but the same essence. You should know that your own mind is free from the extremes of annihilation and permanence (斷常, cessation and permanence). Its nature is neither defiled nor pure (垢凈, defilement and purity), it is perfectly complete and serene. Ordinary beings and sages are completely the same, and its application is without fixed direction. It is beyond mind and consciousness (心意識, mind-consciousness). The Three Realms and Six Paths (三界六道, realms of existence) are only manifestations of your own mind, like the moon in water and images in a mirror, how can there be birth and death? If you can understand this, you will lack nothing.'
The master gave instructions, saying: 'Words and actions are irrelevant.' Yaoshan (藥山, a Zen master) came forward and said: 'Even non-words and non-actions are irrelevant.' The master said: 'Here, even a needle cannot penetrate.' Yaoshan said: 'Here, it is like planting flowers on a rock.'
Dadian (大顛, a Zen master) asked: 'The ancients said, to say there is the Tao or there is not the Tao, both are slander. Please, Master, remove this.' The master said: 'Here, there is nothing at all, what is there to remove?'
The master then asked Dadian: 'Close your throat and lips, and speak.' Dadian said: 'There is no such thing.' The master said: 'If so, then you have entered the gate.'
The master asked a monk: 'Where do you come from?' The monk said: 'From Jiangxi.' The master said: 'Did you see Master Ma (馬大師, refers to Mazu Daoyi, a Zen master)?' The monk said: 'I did.' The master pointed to a piece of firewood and said: 'How is Master Ma compared to this?' The monk was at a loss.
The monk returned and told Master Ma about this. Master Ma said: 'How big did you see the piece of firewood?' The monk said: 'Immeasurably big.' Master Ma said: 'You are very strong.' The monk said: 'Why?' Master Ma said: 'You carried a piece of firewood from Nan Yue (南嶽, a mountain), aren't you very strong?'
A monk asked: 'What is liberation (解脫, liberation)?' The master said: 'Who binds you?' The monk said: 'No one binds me.' The master said: 'Who seeks liberation?'
Asked: 'What is Pure Land (凈土, Pure Land)?' The master said: 'Who defiles you?' Asked: 'What is Nirvana (涅槃, Nirvana)?' The master said: 'Who gives you birth and death?'
Asked: 'What is Zen (禪, Zen)?' The master said: 'A rough brick.' Asked: 'What is the Tao (道, the Way)?' The master said: 'A piece of wood.'
Asked: 'What is the meaning of the Patriarch's coming from the West (祖師西來意, the purpose of Bodhidharma's arrival in China)?' The master said: 'Go ask.'
露柱。云某甲不會。師云。我更不會。
青原下第三世
南嶽石頭希遷禪師法嗣
荊州天皇道悟禪師(凡二)
婺州東陽張氏子。師問石頭。離卻定慧。以何法示人。頭云。我這裡。無奴婢。離個甚麼。師云。如何明得。頭云。汝還撮得虛空么。師云。恁么則不從今日去也。頭云。未審汝早晚。從那邊來。師云。某甲不是那邊人。頭云。我早知汝來處。師云。和尚何得贓。誣於人。頭云。汝身現在。師云。雖然如是。畢竟將何示於後人。頭云。汝道。誰是後人。師于言下契悟。前所得心。罄殫其跡。
師臨示寂時。大眾問疾。師驀召典座。近前云。會么。云不會。師拈枕。擲于地。即便告終。
澧州藥山惟儼禪師(凡二十五)
絳州韓氏子。精持律行。博通經論。
一日自嘆云。大丈夫。當離法自凈。誰能屑屑。事細行耶。直造石頭。問三乘十二分教。某甲粗知。嘗聞南方直指人心。見性成佛。實未明瞭。伏望和尚。慈悲指示。頭云。恁么也不得。不恁么也不得。恁么不恁么。總不得。汝作么生。師佇思。頭云。子因緣不在此。江西馬大師處去。必為子說。
師造江西。復理前問。馬大師云。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者
【現代漢語翻譯】 露柱（lù zhù，指無情之物，在此處禪宗語境下，常用來比喻無法言說的真理）。云：某甲（mǒu jiǎ，古代常用的自稱，類似於『我』）不會。師云：我更不會。
青原（qīng yuán，指青原行思禪師）下第三世
南嶽石頭希遷禪師（nán yuè shí tou xī qiān chán shī）法嗣
荊州天皇道悟禪師（jīng zhōu tiān huáng dào wù chán shī）（凡二）
婺州（wù zhōu）東陽（dōng yáng）張氏子。師問石頭（shí tou）：離卻定慧（dìng huì，指禪定和智慧，佛教修行的兩個重要方面），以何法示人？頭云：我這裡，無奴婢，離個甚麼？師云：如何明得？頭云：汝還撮得虛空么？師云：恁么則不從今日去也。頭云：未審汝早晚，從那邊來？師云：某甲不是那邊人。頭云：我早知汝來處。師云：和尚何得贓誣於人？頭云：汝身現在。師云：雖然如是，畢竟將何示於後人？頭云：汝道，誰是後人？師于言下契悟（qì wù，指領悟），前所得心，罄殫其跡。
師臨示寂（shì jì，指圓寂，僧人去世）時，大眾問疾。師驀召典座（diǎn zuò，寺院中負責齋食的僧人），近前云：會么？云：不會。師拈枕，擲于地，即便告終。
澧州藥山惟儼禪師（lǐ zhōu yào shān wéi yǎn chán shī）（凡二十五）
絳州（jiàng zhōu）韓氏子。精持律行，博通經論。
一日自嘆云：大丈夫，當離法自凈，誰能屑屑，事細行耶？直造石頭（shí tou），問三乘十二分教（sān shèng shí èr fēn jiào，佛教的全部教義），某甲粗知。嘗聞南方直指人心，見性成佛（jiàn xìng chéng fó，禪宗的核心思想，即直接揭示人的本性，從而達到覺悟成佛），實未明瞭。伏望和尚，慈悲指示。頭云：恁么也不得，不恁么也不得，恁么不恁么，總不得。汝作么生？師佇思。頭云：子因緣不在此，江西馬大師（jiāng xī mǎ dà shī，指馬祖道一禪師）處去，必為子說。
師造江西，復理前問。馬大師云：我有時教伊揚眉瞬目，有時不教伊揚眉瞬目，有時教伊揚眉瞬目者
【English Translation】 The pillar. (lù zhù, literally 'dew pillar', referring to an inanimate object; in Zen context, often used as a metaphor for the ineffable truth). Said: 'Moujia (mǒu jiǎ, a common ancient self-reference, similar to 'I') doesn't understand.' The master said: 'I understand even less.'
The third generation under Qingyuan (qīng yuán, referring to Zen master Qingyuan Xingsi).
Dharma heir of Zen Master Shitou Xiqian (nán yuè shí tou xī qiān chán shī) of Nanyue.
Zen Master Tiānhuáng Dàowù (jīng zhōu tiān huáng dào wù chán shī) of Jingzhou (two instances).
A son of the Zhang family of Dongyang (dōng yáng), Wuzhou (wù zhōu). The master asked Shitou (shí tou): 'Apart from samadhi and wisdom (dìng huì, referring to meditation and wisdom, two important aspects of Buddhist practice), what Dharma do you use to instruct people?' Shitou said: 'Here, I have no servants. What is there to separate from?' The master said: 'How can one understand?' Shitou said: 'Can you grasp emptiness?' The master said: 'If so, then I won't leave today.' Shitou said: 'I don't know when you came from there?' The master said: 'I am not from there.' Shitou said: 'I knew where you came from long ago.' The master said: 'Why does the master falsely accuse people?' Shitou said: 'Your body is present.' The master said: 'Although this is so, what will you ultimately show to future generations?' Shitou said: 'Who do you say are the future generations?' The master had a sudden enlightenment (qì wù, referring to realization) upon hearing these words, and completely exhausted the traces of his previous understanding.
When the master was about to enter parinirvana (shì jì, referring to the death of a monk), the assembly asked about his illness. The master suddenly called the director of the kitchen (diǎn zuò, the monk in charge of meals in the monastery) to come forward and said: 'Do you understand?' He said: 'I don't understand.' The master picked up a pillow, threw it on the ground, and then passed away.
Zen Master Yaoshan Weiyan (lǐ zhōu yào shān wéi yǎn chán shī) of Lizhou (twenty-five instances).
A son of the Han family of Jiangzhou (jiàng zhōu). He diligently upheld the precepts and was well-versed in the scriptures and treatises.
One day, he sighed and said: 'A great man should purify himself by transcending the Dharma. Who can meticulously engage in minor practices?' He went directly to Shitou (shí tou) and asked about the Three Vehicles and Twelve Divisions of the Teachings (sān shèng shí èr fēn jiào, the entirety of Buddhist teachings), which I roughly know. I have heard that the Southern school directly points to the human mind, seeing one's nature and becoming a Buddha (jiàn xìng chéng fó, the core idea of Zen Buddhism, directly revealing one's nature to achieve enlightenment). I have not yet understood this clearly. I humbly request the master's compassionate guidance.' Shitou said: 'Like this is not acceptable, not like this is not acceptable, like this or not like this, none of them are acceptable. What do you do?' The master paused to think. Shitou said: 'Your affinity is not here. Go to Master Ma (jiāng xī mǎ dà shī, referring to Zen master Mazu Daoyi) in Jiangxi, he will surely explain it to you.'
The master went to Jiangxi and repeated his previous question. Master Ma said: 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes I teach him to raise his eyebrows and blink'
是。有時教伊揚眉瞬目者不是。山于言下頓悟。便作禮。馬大師云。子見個甚麼道理。便禮拜。師云。某甲在石頭時。如蚊子上鐵牛相似。馬大師云。汝既如是。宜善護持。
法雲秀云。石頭好個無孔鐵錘。大似分付不著人。藥山向江西悟去。爭奈平地吃交。有甚麼扶䇿處。具眼者辨看。
馬大師一日問師。子近日見處如何。師云。面板脫落盡。唯有真實在。馬雲。子之所得。可謂協於心體。佈於四肢。既然如是。宜將三條篾。束取肚皮。隨處住山去。師云。某甲又是何人。敢言住山。師云。不然。未有長行而不住。未有長住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。師即禮辭。復返石頭。
師坐次。石頭問師。作甚麼。師云。一物不為。頭云。恁么則閑坐也。師云。若閑坐。則為也。頭云。汝道不為。又不為個甚麼。師云。千聖亦不識。頭以偈贊云。從來共住不知名。任運相將只么行。自古上賢猶不識。造次凡流豈可明。
示眾云。祖師只教汝保護。若貪嗔癡起來。切須防禁。莫教振觸。是你欲知。枯木石頭。卻須擔荷。實無枝葉可得。雖然如此。更宜自看。不得絕卻言語。我今為汝。說這個語。顯那無語底。他那個。本來無耳目等貌。
時有僧問。云何有六趣。師
【現代漢語翻譯】 現代漢語譯本： 是。有時教人揚眉瞬目的人，反而並不真正理解。山在言語之下頓悟，便向馬大師行禮。馬大師問：『你見到了什麼道理，便行禮？』 師回答：『我在石頭希遷禪師處時，感覺就像蚊子叮鐵牛一樣，無處下口。』 馬大師說：『你既然如此，就應該好好守護保持。』
法雲秀說：『石頭希遷禪師那裡有個無孔的鐵錘，好像沒法交給別人。』 藥山惟儼禪師向江西馬祖道一禪師處開悟而去，無奈還是在平地上跌倒。有什麼扶持幫助的地方呢？有眼力的人仔細辨別。
馬大師有一天問師：『你近日的見解如何？』 師回答：『面板脫落殆盡，唯有真實存在。』 馬大師說：『你的所得，可以說是與心體相合，佈滿四肢。既然這樣，就應該用三條竹篾，束緊肚皮，隨處安住山林去吧。』 師說：『我又是何人，敢說要住山？』 馬大師說：『不是這樣的。沒有長久地行走而不安住的，沒有長久安住而不行走的。想要增益卻無所增益，想要作為卻無所作為。應該做渡人的舟船，不要在此久留。』 師便行禮告辭，返回石頭希遷禪師處。
師父坐著的時候，石頭希遷禪師問師父：『在做什麼？』 師父回答：『一物不為。』 石頭希遷禪師說：『這樣說來，就是閑坐了？』 師父回答：『如果閑坐，那就是有所爲了。』 石頭希遷禪師說：『你說不為，又是不為個什麼？』 師父回答：『千聖（指過去的聖人）也不認識。』 石頭希遷禪師用偈語讚歎說：『從來共同居住卻不知你的名字，任憑自然地相處只是這樣行走。自古以來的上等賢人尚且不認識你，輕率的凡夫俗子怎麼可能明白你？』
師父向大眾開示說：『祖師只是教你們保護（自心）。如果貪嗔癡起來，一定要防備禁止，不要讓它振動觸犯（你的真心）。如果你想知道，枯木石頭（般的真心），卻需要擔荷（修行）。實際上沒有枝葉可以得到。雖然如此，更應該自己看護，不要斷絕言語。我現在為你們說這個言語，是爲了顯現那無言語的本體。那個本體，本來就沒有耳目等形貌。』
當時有僧人問：『為什麼有六趣（指地獄、餓鬼、畜生、阿修羅、人、天）？』 師父
【English Translation】 English version: Yes. Sometimes those who teach others to raise their eyebrows and blink their eyes do not truly understand. Shan (referring to a monk) had a sudden enlightenment upon hearing these words and bowed to Great Master Ma (Mazu Daoyi). Great Master Ma asked, 'What principle did you see that made you bow?' The master replied, 'When I was with Stone (Shitou Xiqian), it was like a mosquito trying to bite an iron ox, with no place to start.' Great Master Ma said, 'Since that is the case, you should cherish and maintain it well.'
Fayun Xiu said, 'Shitou (Xiqian) has a hammer without a hole, as if it cannot be entrusted to anyone.' Yaoshan (Weiyan) went to Jiangxi to be enlightened by Mazu (Daoyi), but unfortunately, he still stumbled on flat ground. What is there to support and help? Those with discerning eyes should carefully distinguish.
One day, Great Master Ma asked the master, 'What is your understanding recently?' The master replied, 'The skin has completely peeled off, and only the truth remains.' Great Master Ma said, 'What you have attained can be said to be in harmony with the essence of the mind and spread throughout the four limbs. Since this is the case, you should use three bamboo strips to bind your belly and live in the mountains wherever you go.' The master said, 'Who am I to dare to say that I will live in the mountains?' Great Master Ma said, 'That is not so. There is no long journey without dwelling, and no long dwelling without journeying. Wanting to add is to add nothing, wanting to do is to do nothing. You should be a boat for crossing people over, do not stay here for long.' The master then bowed and took his leave, returning to Shitou (Xiqian).
When the master was sitting, Shitou (Xiqian) asked the master, 'What are you doing?' The master replied, 'Not doing a single thing.' Shitou (Xiqian) said, 'In that case, you are sitting idly?' The master replied, 'If I am sitting idly, then I am doing something.' Shitou (Xiqian) said, 'You say you are not doing, but what is it that you are not doing?' The master replied, 'Even the thousand sages (referring to past sages) do not recognize it.' Shitou (Xiqian) praised in a verse, 'We have always lived together, not knowing your name, letting nature take its course, just walking like this. Even the superior sages of ancient times did not recognize you, how could rash ordinary people understand you?'
The master instructed the assembly, 'The patriarchs only teach you to protect (your own mind). If greed, anger, and delusion arise, you must guard against and prohibit them, do not let them shake and offend (your true mind). If you want to know, the withered wood and stone (like true mind), you need to bear (cultivation). In reality, there are no branches and leaves to be obtained. Even so, you should take care of yourself, do not cut off speech. I am now speaking this speech for you in order to reveal that which is without speech. That essence originally has no appearance of ears, eyes, etc.'
At that time, a monk asked, 'Why are there the six realms (referring to hell, hungry ghosts, animals, asuras, humans, and devas)?' The master
云。我此要輪。雖在其中。元來不染。問不了身中煩惱時如何。師云。煩惱作何相狀。我且要你考看。有一般底。只向紙背上。記持言語。多被經論惑。我不曾看經論䇿子。汝只為迷事走。失自家不定。所以便有生死心。未學得一言半句。一經一論。便說與么。菩提涅槃。世攝不攝。若如此解。只是生死。若不被此得失繫縛。便無生死。汝見律師。說甚尼薩耆。突吉羅。最是生死本。雖然與么。窮生死。且不可得。上至諸佛。下至螻蟻。盡有此長短好惡。大小不同。若也不從外來。何處有閑漢。掘地獄待你。欲識地獄道。只今鑊湯煎煮者是。欲識餓鬼道。只今多虛少實。不令人信者是。欲識畜生道。見今不識仁義。不辨親疏者是。豈須披毛帶角。斬割倒懸。欲識人天。只今清凈威儀。持瓶挈缽者是。切須保任。免墮諸趣。第一不得棄這個。這個不是易得。須向高高山頂立。深深海底行。此處行不易。方有少分相應。如今出頭來。儘是多事人。覓個癡鈍漢。不可得。莫只記䇿子中言語。以為自己見知。見他不解者。便生輕慢。此輩儘是闡提外道。此心直不中。切須審悉。與么道。猶是三界邊事。莫在衲衣下空過。到這裡。更微細在。莫作等閑。須知珍重。
師久不上堂。院主白雲。大眾久思和尚示誨。師云。打鐘
【現代漢語翻譯】 現代漢語譯本： 云：我這個要輪（指心識之輪），雖然身在其中，原本是不被染污的。請問，當身中煩惱生起時，該如何應對？ 師父說：煩惱呈現出什麼樣的相狀呢？我且要你們仔細觀察。有些人只是在紙面上，記誦言語，大多被經論迷惑。我不曾看過經論冊子。你們只是因為迷戀外在事物而奔走，失去了自身的定力，所以才會有生死之心。還沒學到一言半句，一經一論，便隨意談論。菩提（覺悟）涅槃（寂滅），世間法能包含嗎？如果這樣理解，只是生死輪迴。如果不被這些得失所束縛，便沒有生死。你們看那些律師，說些尼薩耆（捨墮），突吉羅（惡作），這些都是生死的根本。雖然如此，窮盡生死，也是不可能的。上至諸佛，下至螻蟻，都有長短好惡，大小不同。如果這些不是從外而來，哪裡會有閑人，挖掘地獄來等你？想要認識地獄道，就看現在被鑊湯煎煮的人就是。想要認識餓鬼道，就看現在那些多虛少實，不令人信任的人就是。想要認識畜生道，就看現在那些不識仁義，不辨親疏的人就是。哪裡需要披毛戴角，斬割倒懸？想要認識人天道，就看現在那些清凈威儀，持瓶挈缽的人就是。切記要保任自心，免得墮入諸趣（六道輪迴）。第一不得捨棄這個（指自性）。這個不是容易得到的。必須站在高高的山頂，深入深深的海底。在此處修行不容易，才能有少許相應。現在出來的人，都是多事之人。找個癡鈍的人，都找不到。不要只是記住冊子中的言語，就以為是自己的見解。見到他人不理解，便生起輕慢之心。這些人都是斷善根的闡提（不信佛法的人）外道。這種心不正直。切記要仔細審察。這樣說，還是三界邊的事情。不要在衲衣下空過。到這裡，更加微細。不要等閒視之。須知珍重。
師父很久沒有上堂說法。院主稟告說：大眾很久思念和尚的開示教誨。師父說：打鐘。
【English Translation】 English version: Said: This essential wheel of mine (referring to the wheel of consciousness), though within it, is originally unpolluted. I ask, when afflictions arise within the body, how should one respond? The master said: What form do afflictions take? I want you to examine them closely. Some people only memorize words on paper, mostly deluded by scriptures and treatises. I have never read scriptures or treatises. You only run after external things because of delusion, losing your own stability, so you have the mind of birth and death. Before learning even a word or half a sentence, a scripture or a treatise, you speak carelessly. Can Bodhi (enlightenment) and Nirvana (extinction) be contained by worldly dharmas? If you understand it this way, it is only the cycle of birth and death. If you are not bound by these gains and losses, there is no birth and death. You see those Vinaya masters, talking about Nissaggiya (expiation involving forfeiture), Dukkata (wrongdoing), these are the roots of birth and death. Even so, exhausting birth and death is impossible. From the Buddhas above to the ants below, all have lengths and shortcomings, good and bad, large and small differences. If these do not come from outside, where would there be idle people digging hell to wait for you? If you want to know the hell realm, just look at those being boiled in cauldrons now. If you want to know the hungry ghost realm, just look at those who are mostly false and have little truth, not inspiring trust in others. If you want to know the animal realm, just look at those who do not recognize benevolence and righteousness, and do not distinguish between relatives and strangers. Where is the need to wear fur and horns, be cut and hung upside down? If you want to know the human and deva realms, just look at those with pure demeanor, holding bottles and begging bowls. Remember to protect your own mind, lest you fall into the various realms (six realms of reincarnation). First, you must not abandon this (referring to self-nature). This is not easy to obtain. You must stand on the high mountain peak and go deep into the deep sea. It is not easy to practice here, only then can you have a little correspondence. Now those who come out are all busybodies. It is impossible to find a foolish and dull person. Do not just remember the words in the books and think it is your own understanding. When you see others who do not understand, you give rise to contempt. These people are all icchantikas (those who have cut off their roots of goodness, those who do not believe in Buddhism) and heretics. This mind is not upright. Remember to examine it carefully. Saying it this way is still a matter of the edge of the three realms. Do not waste your time under the monastic robe. Here, it is even more subtle. Do not take it lightly. You must cherish it.
The master had not ascended the Dharma hall for a long time. The abbot reported, 'The assembly has long missed the master's teachings.' The master said, 'Ring the bell.'
著。院主打鐘。大眾才集。師便下座。歸方丈。院主隨後問。和尚許為大眾說話。為甚一詞不措。師云。經有經師。論有論師。又爭怪得老僧。
瑯瑘覺云。藥山下座。不妨疑著。及乎院主拶著。失卻一隻眼 翠巖芝云。院主怪藥山不為說話。可謂誤他三軍。
師晚參云。我有一句子。待特牛生兒。即向汝道。時有僧出雲。特牛生兒也。只是和尚不道。師喚侍者。將燈來。其僧便抽身歸眾。
洞山云。這僧會即會。只是不肯禮拜。
法燈云。生底。是牯牛兒。牸牛兒 代云雙生。
師尋常不許人看經。一日將經自看。僧問。和尚尋常不許人看經。為甚麼。卻自看。師云。我只要遮眼。云某甲學和尚。看得么。師云。你若看。牛皮也須穿。
長慶棱云。眼有何過。
師與道吾云巖遊山。見兩株樹。一榮一枯。師問云巖。枯者是榮者是。云榮者是。師云。與么。則酌然一切處光明燦爛去。又問道吾。吾云。枯者是。師云。與么。則酌然一切處放教枯淡去。少頃高沙彌來。師又問高。高雲。枯者從他自枯。榮者從他自榮。師回顧云巖道吾云。不是不是。
保寧勇頌云。抹粉搽坯復裹頭。盡由行主線牽抽。鼓顰打破曲吹徹。收拾大家歸去休。
師謂云巖云。與我喚沙
【現代漢語翻譯】 現代漢語譯本： 藥山惟儼禪師（Yao-shan Wei-yen，唐代禪師）結束說法后回到方丈室。寺院主持敲鐘集合大眾，禪師卻直接下座返回方丈室。院主隨後問：『和尚您答應為大家說法，為什麼一句話也不說呢？』禪師說：『經有經師講解，論有論師講解，這又怎麼能怪罪老僧呢？』 瑯瑘覺（Lang-ye Jue）禪師評論說：『藥山禪師下座，不免讓人心生疑惑。等到院主追問時，他卻失去了一隻眼。』翠巖芝（Cui-yan Zhi）禪師評論說：『院主責怪藥山禪師不說法，真可謂是誤了他三軍。』 禪師在晚間開示時說：『我有一句話，要等到母牛生小牛時，才告訴你們。』當時有個僧人站出來說：『母牛已經生小牛了，只是和尚您不說。』禪師叫侍者：『拿燈來。』那個僧人便抽身回到大眾中。 洞山（Dong-shan）禪師評論說：『這個僧人會是會了，只是不肯禮拜。』 法燈（Fa-deng）禪師評論說：『生出來的，是公牛還是母牛呢？』有人代為回答說：『生的是雙胞胎。』 藥山禪師平時不允許別人看經書。有一天，他自己卻在看經書。僧人問：『和尚您平時不允許別人看經書，為什麼自己卻看呢？』禪師說：『我只是用它來遮遮眼睛。』僧人說：『某甲（mou-jia，古代人自稱的謙詞）可以學和尚您，也看看經書嗎？』禪師說：『你如果看，牛皮也須要被穿透。』 長慶棱（Chang-qing Leng）禪師評論說：『眼睛有什麼過錯呢？』 藥山禪師與道吾（Dao-wu）、云巖（Yun-yan）兩位禪師一起遊山，看見兩株樹，一株茂盛，一株枯萎。禪師問云巖：『枯萎的是，還是茂盛的是？』云巖說：『茂盛的是。』禪師說：『這樣說來，就應該處處光明燦爛才對。』又問道吾，道吾說：『枯萎的是。』禪師說：『這樣說來，就應該處處放任枯淡才對。』過了一會兒，高沙彌（Gao Sha-mi，小沙彌）來了，禪師又問高。高說：『枯萎的就任由它枯萎，茂盛的就任由它茂盛。』禪師回頭對云巖、道吾說：『不是，不是。』 保寧勇（Bao-ning Yong）禪師作頌說：『抹粉涂坯又裹頭，都由行主線牽抽。鼓顰打破曲吹徹，收拾大家歸去休。』 藥山禪師對云巖說：『你給我叫沙彌來。』
【English Translation】 English version: Zen Master Yao-shan Wei-yen (Yao-shan Wei-yen, a Zen master of the Tang Dynasty) finished his discourse and returned to his abbot's chamber. The monastery's head monk struck the bell to gather the assembly, but the Zen master directly descended from the seat and returned to his chamber. The head monk then asked: 'Venerable monk, you promised to give a discourse for the assembly, why didn't you say a single word?' The Zen master said: 'The sutras have sutra masters to explain them, and the treatises have treatise masters to explain them, so how can you blame this old monk?' Zen Master Lang-ye Jue (Lang-ye Jue) commented: 'Yao-shan Zen master descending from the seat inevitably causes people to have doubts. When the head monk pressed him, he lost an eye.' Zen Master Cui-yan Zhi (Cui-yan Zhi) commented: 'The head monk blaming Yao-shan Zen master for not giving a discourse can be said to have misled his entire army.' The Zen master said during the evening instruction: 'I have a saying, I will wait until a barren cow gives birth to a calf before I tell you.' At that time, a monk stood up and said: 'The barren cow has already given birth to a calf, it's just that the venerable monk won't say it.' The Zen master called to the attendant: 'Bring the lamp.' That monk then withdrew and returned to the assembly. Zen Master Dong-shan (Dong-shan) commented: 'This monk understands, but he is just unwilling to prostrate.' Zen Master Fa-deng (Fa-deng) commented: 'Is the one that was born a bull or a cow?' Someone answered on his behalf: 'Twins were born.' Yao-shan Zen master usually did not allow others to read the sutras. One day, he was reading the sutras himself. A monk asked: 'Venerable monk, you usually don't allow others to read the sutras, why are you reading them yourself?' The Zen master said: 'I am just using it to cover my eyes.' The monk said: 'May I (mou-jia, a humble term for self-reference in ancient times) learn from the venerable monk and also read the sutras?' The Zen master said: 'If you read them, your cowhide will also have to be pierced.' Zen Master Chang-qing Leng (Chang-qing Leng) commented: 'What fault do the eyes have?' Yao-shan Zen master was traveling in the mountains with Zen Masters Dao-wu (Dao-wu) and Yun-yan (Yun-yan), and saw two trees, one flourishing and one withered. The Zen master asked Yun-yan: 'Is it the withered one, or the flourishing one?' Yun-yan said: 'The flourishing one.' The Zen master said: 'In that case, everything should be bright and radiant everywhere.' He then asked Dao-wu, and Dao-wu said: 'The withered one.' The Zen master said: 'In that case, everything should be allowed to wither and fade everywhere.' After a while, the young novice Gao (Gao Sha-mi, young novice) came, and the Zen master asked Gao again. Gao said: 'Let the withered one wither on its own, and let the flourishing one flourish on its own.' The Zen master turned to Yun-yan and Dao-wu and said: 'No, no.' Zen Master Bao-ning Yong (Bao-ning Yong) composed a verse saying: 'Applying powder and painting the clay, and wrapping the head again, all are drawn by the thread of the master. Beating the drum and breaking the tune, blowing it thoroughly, gather everyone and go home to rest.' Yao-shan Zen master said to Yun-yan: 'Call the novice for me.'
彌來。巖云。喚他來作甚麼。師云。我有個折腳鐺子。要他提上挈下。巖云。恁么則某甲共和尚。每人出一隻手。
大溈喆云。藥山不得云巖。折腳鐺子。幾成廢器。
師一日。提笠子出。云巖指問。用這個作甚麼。師云。有處用。巖云。風雨來時作么生。師云。蓋覆著。巖云。還受蓋覆也無。師云。雖然如是。要且無遺漏。
一日齋時。院主報云。打鐘也。請和尚上堂去。師云。汝與我擎缽盂去。主云。和尚無手來。多少時也。師云。汝只是枉披袈裟漢。主云。某甲只恁么。和尚又作么生。師云。我無這個眷屬。
師坐次。僧問。兀兀地。思量個甚麼。師云。思量個不思量底。云不思量底。又如何思量。師云。非思量。
遵布衲作殿主。俗佛次。師問。你只浴得這個。還浴得那個么。遵云。把將那個來。
長慶棱云。邪法難扶 黃龍南云。此二尊宿。一出一入。未見輸贏。三十年後。不得錯舉。
師于手中。書佛字。問道吾云。是甚麼字。吾云。佛字。師云。多口阿師。
師問僧。甚處來。雲南泉。師云。在彼多少時。云粗經冬夏。師云。恁么則三十年後。成一頭水牯牛去也。云某甲雖在彼中。且不曾上他食堂。師云。你口欱南風那。雲和尚莫錯。自有把匙箸人
【現代漢語翻譯】 現代漢語譯本 彌來（人名）。巖云（人名）。叫他來做什麼？師父說：『我有個折了腳的鐺子（三腳或四腳的金屬器皿），要他提上提下。』巖云（人名）說：『既然這樣，不如我和和尚（指師父）每人出一隻手。』 大溈喆（人名）說：『藥山（地名）如果沒有云巖（人名），這折腳鐺子，幾乎成了廢物。』 師父有一天，拿著笠子（斗笠）出去。云巖（人名）指著問：『用這個做什麼？』師父說：『有用處。』巖云（人名）說：『風雨來的時候怎麼辦？』師父說：『蓋著。』巖云（人名）說：『還接受遮蓋嗎？』師父說：『雖然這樣，但也沒有遺漏。』 有一天齋飯時，院主（寺院主管）報告說：『打鐘了，請和尚（指師父）上堂（講經）。』師父說：『你替我拿著缽盂（僧人食器）去。』院主說：『和尚（指師父）沒有手很久了。』師父說：『你只是白白披著袈裟（僧衣）的傢伙。』院主說：『我只是這樣，和尚（指師父）又怎麼樣呢？』師父說：『我沒有這樣的眷屬。』 師父坐著的時候，僧人問：『兀兀地（發呆），思量什麼呢？』師父說：『思量個不思量的東西。』僧人說：『不思量的東西，又如何思量呢？』師父說：『非思量。』 遵布衲（人名）擔任殿主（殿堂主管），俗佛（對佛像的戲稱）之後，師父問：『你只洗得了這個（指佛像），還能洗得了那個（指佛性）嗎？』遵（人名）說：『把那個拿來。』 長慶棱（人名）說：『邪法難以扶持。』黃龍南（人名）說：『這兩位尊宿（高僧），一出一入，沒看出輸贏。三十年後，不要錯誤地引用。』 師父在手中寫佛字，問道吾（人名）說：『是什麼字？』道吾（人名）說：『佛字。』師父說：『多嘴的阿師（和尚）。』 師父問僧人：『從哪裡來？』僧人說：『南泉（地名）。』師父說：『在那裡多久了？』僧人說：『大概經過了冬夏。』師父說：『既然這樣，那麼三十年後，會變成一頭水牯牛（水牛）去。』僧人說：『我雖然在那裡，卻不曾上他的食堂（僧人吃飯的地方）。』師父說：『你口裡喝著南風（比喻說話不著邊際）啊。』僧人說：『和尚（指師父）不要誤會，自有拿匙箸（筷子）的人。』
【English Translation】 English version Milai (person's name). Yanyun (person's name). What do you want him for? The master said, 'I have a broken-legged pot (a metal utensil with three or four legs), and I need him to lift it up and down.' Yanyun (person's name) said, 'In that case, I and the monk (referring to the master) will each lend a hand.' Dawei Zhe (person's name) said, 'If Yaoshan (place name) didn't have Yanyun (person's name), this broken-legged pot would almost be useless.' One day, the master went out with a bamboo hat. Yanyun (person's name) pointed at it and asked, 'What is this for?' The master said, 'It has its uses.' Yanyun (person's name) said, 'What will you do when it rains?' The master said, 'I'll cover myself with it.' Yanyun (person's name) said, 'Does it still receive the covering?' The master said, 'Although it is like this, there is still no leakage.' One day at mealtime, the abbot (head of the monastery) reported, 'The bell has been rung, please, monk (referring to the master), go to the hall (to give a sermon).' The master said, 'You carry the alms bowl (a monk's eating utensil) for me.' The abbot said, 'The monk (referring to the master) hasn't had hands for a long time.' The master said, 'You are just a fellow who wears the kasaya (monk's robe) in vain.' The abbot said, 'I am just like this, what about the monk (referring to the master)?' The master said, 'I have no such dependents.' When the master was sitting, a monk asked, 'What are you thinking about, sitting there blankly?' The master said, 'Thinking about something that is not thought about.' The monk said, 'If it is not thought about, how can it be thought about?' The master said, 'Non-thinking.' Zun Buna (person's name) was serving as the hall master (person in charge of the hall), after the secular Buddha (a playful term for a Buddha statue), the master asked, 'Can you only wash this one (referring to the Buddha statue), can you also wash that one (referring to Buddha-nature)?' Zun (person's name) said, 'Bring that one here.' Changqing Leng (person's name) said, 'It is difficult to support heretical teachings.' Huanglong Nan (person's name) said, 'These two venerable monks, one going out and one coming in, I haven't seen who won or lost. Thirty years from now, do not quote them incorrectly.' The master wrote the word 'Buddha' in his hand and asked Daowu (person's name), 'What is this word?' Daowu (person's name) said, 'The word Buddha.' The master said, 'You talkative monk.' The master asked a monk, 'Where do you come from?' The monk said, 'Nanquan (place name).' The master said, 'How long have you been there?' The monk said, 'Roughly through winter and summer.' The master said, 'In that case, thirty years from now, you will become a water buffalo.' The monk said, 'Although I am there, I have never been to his dining hall (where monks eat).' The master said, 'You are drinking the south wind with your mouth (a metaphor for speaking nonsense).' The monk said, 'Monk (referring to the master), don't misunderstand, there are people who have spoons and chopsticks.'
在。
師問僧。甚處來。云湖南來。師云。洞庭水滿也未。云未。師云。許多時雨水。為甚麼未滿。
云巖代云。湛湛地 道吾云。滿也。
師問僧。年多少。云七十二。師云。是七十二那。云是。師便打。
曹山云。前箭猶似可。后箭射人深。
僧問。如何免得此棒。曹云。王來既行。諸侯避道。
師問飯頭。你在這裡。得多少時。云三年也。師云。我總不識你。其僧不契。憤然而去。
僧問。學人有疑。請師決。師云。待晚間來。為汝決。
晚參眾集。師云。今日要決疑僧。何在。僧便出。師下座。搊住云。大眾。這僧有疑。便托開。歸方丈。
翠巖芝云。藥山與么決疑。土上更加泥。雖然如是。這僧也不得辜負藥山。
僧問。己事未明。乞師指示。師良久云。吾為汝道亦不難。只宜於言下。便見去。猶較些子。若更思量。卻成吾罪過。不如各自合取口。免相累及。
僧問。平田淺草。麈鹿成群。如何射得麈中主。師云。看箭。僧放身便倒。師喚侍者云。拖出這僧著。僧便走。師云。弄泥團漢。有甚麼限。
僧問。如何是道中至寶。師云。莫謟曲。云不謟曲時如何。師云。傾國莫換。
僧問。勞人擬歸鄉時如何。師云。汝父母
。遍身紅爛。在荊棘林中。汝歸何所。云若恁么。即不歸也。師云。汝卻須歸去。汝若歸去。我示汝個休糧方。子云。便請。師云。二時上堂。不得咬破一粒米。
僧問。祖師未來時。還有祖師意也無。師云有。云既有。祖師又來作么。師云。只謂有。所以來。
師臨示寂時。叫云。法堂倒。法堂倒。眾皆持物。撐拄。師舉手云。子不會我意。即告終。
鄧州丹霞天然禪師(凡十)
初習儒業。入長安應舉。遇一禪者。問仁者何往。師云。選官去。禪者云。選官何如選佛。師云。選佛當何所詣。禪者云。江西馬大師。是選佛之場。仁者可往。師徑造江西。才見馬大師。便以兩手。托幞頭腳。馬顧視之云。吾非汝師。南嶽石頭處去。
師復造石頭。亦以前意投之。頭云。著槽廠去。師乃服勤三年。
石頭一日告眾云。來日刬佛殿前草。次日大眾。各備鍬钁刬草。師獨以水洗頭。胡跪石頭前。頭微笑。與落髮。又為說戒。師掩耳而去。
師再謁馬祖。未參禮。便入僧堂。騎卻聖僧項。而坐。眾皆愕然。報馬大師。大師入堂見。即笑云。我子天然。師跳下。作禮云。謝師安名。因名天然。
馬祖問。甚處來。師雲石頭來。祖云。石頭路滑。還跶倒汝么。師云。若跶倒。即
【現代漢語翻譯】 現代漢語譯本：
渾身紅腫潰爛，身處荊棘叢林中。你打算歸向何處？（學僧）回答說：『如果像這樣，那就不歸去了。』 禪師說：『你必須回去。你如果回去，我告訴你一個不用吃飯的方法。』 （學僧）說：『請說。』 禪師說：『每天兩次上堂說法，但不得咬破一粒米。』 有僧人問：『在祖師沒有來的時候，還有祖師的意旨嗎？』 禪師說：『有。』 （僧人）問：『既然有，那祖師又來做什麼呢？』 禪師說：『正因為你說有，所以（祖師）才來。』 禪師臨近圓寂的時候，大叫道：『法堂倒了！法堂倒了！』 眾人都拿著東西支撐法堂。禪師舉起手說：『你們不明白我的意思。』 隨即圓寂。 鄧州丹霞天然禪師（共十則） （天然禪師）最初學習儒家學業，前往長安參加科舉考試。遇到一位禪者，（禪者）問：『仁者要到哪裡去？』 禪師說：『去選官。』 禪者說：『選官怎麼比得上選佛？』 禪師說：『選佛應當到哪裡去？』 禪者說：『江西的馬大師（Mazu Daoyi），是選佛的場所。仁者可以前往。』 禪師直接前往江西，剛見到馬大師，就用兩手托起馬大師的帽子。馬大師看著他說：『我不是你的老師，到南嶽石頭（Shitou Xiqian）那裡去吧。』 禪師又前往石頭處，也用之前的意圖去請教。石頭說：『到槽廠（磨坊）去。』 禪師於是服勞三年。 石頭禪師有一天告訴大家說：『明天鏟佛殿前的草。』 第二天，大家各自拿著鍬和鋤頭剷草。禪師獨自用水洗頭，跪在石頭禪師面前。石頭禪師微笑，為他剃髮，又為他說戒。禪師捂著耳朵離開了。 禪師再次拜見馬祖（Mazu Daoyi），還沒參拜，就進入僧堂，騎在聖僧的頭上坐著。眾人都很驚訝，報告給馬大師。大師進入僧堂看到后，笑著說：『我的兒子天然。』 禪師跳下來，作揖說：『感謝師父賜名。』 因此得名天然。 馬祖問：『從哪裡來？』 禪師說：『從石頭（Shitou Xiqian）那裡來。』 馬祖說：『石頭路滑，有沒有把你滑倒？』 禪師說：『如果滑倒，就…
【English Translation】 English version:
His whole body was red and festering, and he was in a thicket of thorns. Where do you intend to return? The monk replied, 'If it's like this, then I won't return.' The Master said, 'You must return. If you return, I will show you a way to stop eating.' The monk said, 'Please tell me.' The Master said, 'Attend the Dharma hall twice a day, but do not break a single grain of rice with your teeth.' A monk asked, 'Before the Patriarch came, was there the Patriarch's intention or not?' The Master said, 'Yes.' The monk asked, 'Since there is, then why did the Patriarch come?' The Master said, 'Precisely because you say there is, that's why (the Patriarch) came.' When the Master was about to enter Nirvana, he shouted, 'The Dharma hall is collapsing! The Dharma hall is collapsing!' The monks all held things to prop it up. The Master raised his hand and said, 'You do not understand my intention.' Then he passed away. Zen Master Tianran (Natural) of Dengzhou Danxia (Ten Cases) Initially, (Zen Master Tianran) studied Confucianism and went to Chang'an to take the imperial examination. He met a Zen practitioner who asked, 'Where are you going, benevolent one?' The Master said, 'To be selected as an official.' The Zen practitioner said, 'How can selecting an official compare to selecting a Buddha?' The Master said, 'Where should one go to select a Buddha?' The Zen practitioner said, 'Master Ma (Mazu Daoyi) of Jiangxi is the place to select Buddhas. You can go there.' The Master went directly to Jiangxi, and as soon as he saw Master Ma, he used both hands to hold up Master Ma's head cloth. Master Ma looked at him and said, 'I am not your teacher; go to Shitou (Shitou Xiqian) of Nanyue.' The Master then went to Shitou (Shitou Xiqian) and also approached him with the same intention. Shitou said, 'Go to the mill.' The Master then worked diligently for three years. One day, Zen Master Shitou told everyone, 'Tomorrow, clear the grass in front of the Buddha hall.' The next day, everyone prepared hoes and shovels to clear the grass. The Master alone washed his head with water and knelt before Zen Master Shitou. Shitou smiled, shaved his head, and gave him the precepts. The Master covered his ears and left. The Master visited Mazu (Mazu Daoyi) again. Before paying respects, he entered the monks' hall and sat on the head of the sacred monk statue. Everyone was shocked and reported it to Master Ma. The Master entered the hall and, seeing this, laughed and said, 'My son is natural (tianran).' The Master jumped down, bowed, and said, 'Thank you, Master, for giving me a name.' Hence, he was named Tianran (Natural). Mazu asked, 'Where do you come from?' The Master said, 'From Shitou (Shitou Xiqian).' Mazu said, 'The road at Shitou is slippery; did you fall?' The Master said, 'If I had fallen, then...'
不來也。
師經過一寺。值天寒。師取殿中木佛。燒火向。院主忽見。呵云。何得燒我木佛。師以拄杖撥灰雲。吾燒取捨利。院主云。木佛何有舍利。師云。既無舍利。更請兩尊。再取燒之。院主自後。眉發墮落。
師問僧。甚處來。雲山下來。師云。吃飯了也未。云吃飯了。師云。將飯與汝吃底人。還具眼么。僧無對。
長慶問保福。將飯與人吃。報恩有分。為甚麼。不具眼。福云。施者受者。二俱瞎漢。慶雲。盡其機來。還成瞎否。福云。道我瞎得么。
師訪龐居士。至門首相見。師問。居士在否。士云。飢不擇食。師云。龐老在否。士云。蒼天蒼天。便入宅去。師云。蒼天蒼天。便回去。
師問居士。昨日相見。何似今日。士云。如法舉昨日底來。作個宗眼。師云。只如宗眼。還著得龐公么。士云。我在你眼裡。師云。我眼窄。何處安身。士云。是眼何窄。是身何安。師休去。士云。更道取一句。便得此話圓。師不對。士云。就中這一句。無人道得。
師與居士行次。見一泓水。士以手指水云。得與么也。還辨不出。師云。酌然是辨不出。士戽水二掬潑師。師云。莫與么。莫與么。士云。須與么。須與么。師卻戽水三掬潑士。士云。正與么時。堪作甚麼。師云。無外物。
【現代漢語翻譯】 現代漢語譯本 不來也。
趙州禪師經過一座寺廟，當時天氣寒冷。禪師就取來大殿中的木製佛像，燒火取暖。寺廟的住持忽然看見，呵斥道：『怎麼能燒我的木佛？』禪師用拄杖撥開灰燼說：『我燒取捨利。』院主說：『木佛哪裡會有舍利？』禪師說：『既然沒有舍利，再請兩尊，繼續燒。』院主自此以後，眉毛頭髮都脫落了。
趙州禪師問一個僧人：『從哪裡來？』僧人說：『從山下來。』禪師問：『吃飯了嗎？』僧人說：『吃飯了。』禪師說：『把飯給你吃的那個人，還具備慧眼嗎？』僧人無言以對。
長慶慧棱問保福從展：『把飯給人吃，報恩有份，為什麼不具備慧眼？』保福說：『施捨的人和接受的人，都是瞎子。』長慶說：『用盡他的機鋒，還是瞎子嗎？』保福說：『你說我瞎了嗎？』
趙州禪師拜訪龐蘊居士，到了門口，兩人相見。禪師問：『居士在家嗎？』龐蘊說：『飢不擇食。』禪師問：『龐老在家嗎？』龐蘊說：『蒼天蒼天。』便走進屋裡去了。禪師說：『蒼天蒼天。』便回去了。
趙州禪師問龐蘊居士：『昨天相見，和今天相比如何？』龐蘊說：『像昨天那樣舉出來，作為宗門的眼目。』禪師說：『就像宗門的眼目，還能容得下龐公嗎？』龐蘊說：『我在你眼裡。』禪師說：『我的眼睛窄，哪裡能安身？』龐蘊說：『是眼為什麼窄？是身為什麼不安？』禪師沉默了。龐蘊說：『再說一句，才能使這句話圓滿。』禪師沒有回答。龐蘊說：『其中這一句，沒有人能說得出來。』
趙州禪師和龐蘊居士一起行走，看見一洼水。龐蘊用手指著水說：『得到如此，還辨別不出來嗎？』禪師說：『的確是辨別不出來。』龐蘊舀了兩捧水潑向禪師。禪師說：『不要這樣，不要這樣。』龐蘊說：『必須這樣，必須這樣。』禪師卻舀了三捧水潑向龐蘊。龐蘊說：『正在這樣的時候，能做什麼？』禪師說：『沒有外物。』
【English Translation】 English version Not coming either.
Master Zhao Zhou passed by a temple. It was cold. The Master took a wooden Buddha (wooden statue of Buddha) from the hall and burned it for warmth. The abbot (head monk of the temple) suddenly saw this and scolded, 'How can you burn my wooden Buddha?' The Master stirred the ashes with his staff and said, 'I am burning it to retrieve śarīra (relics).' The abbot said, 'How can a wooden Buddha have śarīra (relics)?' The Master said, 'Since there are no śarīra (relics), please bring two more to burn.' From then on, the abbot's eyebrows and hair fell out.
The Master asked a monk, 'Where do you come from?' The monk said, 'From the mountain.' The Master asked, 'Have you eaten?' The monk said, 'I have eaten.' The Master said, 'Does the one who gave you the food to eat have the eye of wisdom?' The monk was speechless.
Changqing Huileng asked Baofu Congzhan, 'Giving food to people is a matter of repaying kindness. Why don't they have the eye of wisdom?' Baofu said, 'The giver and the receiver are both blind men.' Changqing said, 'Even if he uses all his wit, will he still be blind?' Baofu said, 'Are you saying I am blind?'
Master Zhao Zhou visited Layman Pang Yun. He met him at the gate. The Master asked, 'Is the Layman in?' Pang Yun said, 'When hungry, one does not choose food.' The Master asked, 'Is old Pang in?' Pang Yun said, 'Heaven, Heaven.' Then he went into the house. The Master said, 'Heaven, Heaven.' Then he went back.
The Master asked Layman Pang Yun, 'How is today compared to yesterday's meeting?' Pang Yun said, 'Raise yesterday's event as the eye of the school.' The Master said, 'Like the eye of the school, can it accommodate Pang Gong (respectful title for Pang Yun)?' Pang Yun said, 'I am in your eye.' The Master said, 'My eye is narrow, where can I find a place to settle?' Pang Yun said, 'Why is the eye narrow? Why is the body uneasy?' The Master remained silent. Pang Yun said, 'Say one more sentence, and this conversation will be complete.' The Master did not answer. Pang Yun said, 'Among these sentences, no one can say it.'
The Master and Layman Pang Yun were walking together and saw a puddle of water. Pang Yun pointed to the water and said, 'Having attained this, can you still not discern it?' The Master said, 'Indeed, I cannot discern it.' Pang Yun scooped up two handfuls of water and splashed them on the Master. The Master said, 'Don't do that, don't do that.' Pang Yun said, 'It must be like this, it must be like this.' The Master then scooped up three handfuls of water and splashed them on Pang Yun. Pang Yun said, 'What can be done at this very moment?' The Master said, 'There is nothing external.'
士云。得便宜者少。師不對。士云。誰是落便宜者。
師訪居士。門逢女子靈照。提籃洗菜。師問。居士在否。照放下菜籃。斂手而立。師再問。照提籃便行。師遂回山。
須臾居士歸。照舉前話。士云。丹霞在否。照云。已去也。士云。赤土涂牛奶。
大溈喆云。大小丹霞。被居士女子勘破。
師路次。逢一翁。與一童子。師問翁。住在甚處。翁云。上是天下是地。師云。忽遇天崩地陷。又作么生。翁云。蒼天蒼天。童子噓一聲。師云。非父不生其子。翁與童子。入山而去。
潭州長髭曠禪師(凡七)
師謁石頭。頭云。甚處來。師云。嶺南來。頭云。大庾嶺頭。一鋪功德。成就也未。師云。成就久矣。只欠點眼在。頭云。莫要點眼么。師云。便請。頭垂下一足。師便作禮。頭云。你見個甚麼道理。便禮拜。師云。如紅爐上一點雪相似。
雪竇云。無限功德。有甚點處。
南華昺云。喚作一鋪功德。已是強名。石頭垂下一足。長髭云。如洪爐上一點雪。轉見漏逗。雖然如是。劍閣路雖險。夜行人更多。
師升座次。龐居士來。眾集定。士出雲。各請自檢好。師便提唱。士卻于繩床右立。時有僧問。不觸主人公。請師答話。師云。還識龐公么。云不識。士搊
【現代漢語翻譯】 現代漢語譯本 僧人問道：『得到好處的人少。』丹霞禪師沒有回答。 僧人又問：『誰是失去好處的人？』
丹霞禪師拜訪居士，在門口遇到居士的女兒靈照，她正提著籃子洗菜。丹霞禪師問道：『居士在家嗎？』靈照放下菜籃，恭敬地站立。丹霞禪師再次詢問，靈照提著菜籃就走了。丹霞禪師於是返回山中。
不久居士回家，靈照告訴了他之前發生的事。居士說：『丹霞禪師還在嗎？』靈照說：『已經走了。』居士說：『真是赤土涂牛奶（chì tǔ tú niú nǎi，比喻浪費）。』
大溈喆（Dà Wéi Zhé）禪師評論說：『無論是老丹霞還是小丹霞，都被這位居士的女兒看穿了。』
丹霞禪師在路上，遇到一位老人和一個童子。丹霞禪師問老人：『住在哪裡？』老人說：『上面是天，下面是地。』丹霞禪師說：『如果突然天崩地陷，又該怎麼辦？』老人說：『蒼天啊蒼天（cāng tiān ā cāng tiān）！』童子噓了一聲。丹霞禪師說：『不是父親生不出這樣的兒子。』老人和童子一起，進入山中離去了。
潭州長髭曠（Tán zhōu Cháng Zī Kuàng）禪師（共七則）
長髭曠禪師拜見石頭（Shítóu）禪師。石頭禪師問：『從哪裡來？』長髭曠禪師說：『從嶺南（Lǐng Nán）來。』石頭禪師說：『大庾嶺頭（Dà Yǔ Lǐng tóu）的一鋪功德（yī pù gōng dé），成就了嗎？』長髭曠禪師說：『成就很久了，只欠點眼（diǎn yǎn）在。』石頭禪師說：『想要點眼嗎？』長髭曠禪師說：『請便。』石頭禪師垂下一隻腳。長髭曠禪師便作禮。石頭禪師說：『你見到什麼道理，便禮拜？』長髭曠禪師說：『如紅爐上一點雪相似。』
雪竇（Xuě Dòu）禪師評論說：『無限功德，有什麼地方可以點？』
南華昺（Nán Huá Bǐng）禪師評論說：『稱作一鋪功德，已經是勉強命名。石頭禪師垂下一隻腳，長髭曠禪師說：如洪爐上一點雪，更顯得漏洞百出。雖然如此，劍閣（Jiàn Gé）的路雖然險峻，夜行人更多。』
長髭曠禪師升座時，龐居士（Páng Jūshì）來了。眾人聚集完畢，龐居士出來說：『請各位自己檢查好。』長髭曠禪師便開始說法。龐居士卻在繩床右邊站立。當時有僧人問道：『不觸犯主人公（zhǔ rén gōng），請禪師回答。』長髭曠禪師說：『還認識龐公嗎？』僧人說不認識。龐居士抓住
【English Translation】 English version A monk asked: 'Those who gain advantage are few.' The Master did not answer. The monk asked: 'Who are those who lose advantage?'
The Master visited a layman. At the gate, he met the layman's daughter, Lingzhao (Língzhào, meaning 'spiritual illumination'), carrying a basket and washing vegetables. The Master asked: 'Is the layman at home?' Lingzhao put down the vegetable basket and stood respectfully. The Master asked again. Lingzhao picked up the basket and left. The Master then returned to the mountain.
Shortly after, the layman returned home. Lingzhao told him what had happened. The layman said: 'Is Danxia (Dānxiá, name of the Master) still here?' Lingzhao said: 'He has already left.' The layman said: 'It's like smearing milk with red clay (chì tǔ tú niú nǎi, meaning 'a waste').'
Great Wei Zhe (Dà Wéi Zhé, name of a Zen master) commented: 'Both the elder Danxia and the younger Danxia were seen through by this layman's daughter.'
On the road, the Master met an old man and a boy. The Master asked the old man: 'Where do you live?' The old man said: 'Above is heaven, below is earth.' The Master said: 'If suddenly heaven collapses and earth caves in, what will you do?' The old man said: 'Oh, heavens! Oh, heavens! (cāng tiān ā cāng tiān)' The boy sighed. The Master said: 'A father like this begets a son like that.' The old man and the boy entered the mountain and left.
Zen Master Changzi Kuang (Cháng Zī Kuàng, 'Long-bearded Kuang') of Tanzhou (Tánzhōu) (Seven cases in total)
Zen Master Changzi Kuang visited Zen Master Shitou (Shítóu, 'Stone Head'). Shitou asked: 'Where do you come from?' Changzi Kuang said: 'From Lingnan (Lǐng Nán, 'South of the Ridge').' Shitou said: 'Has the one pu of merit (yī pù gōng dé) at the top of Dayu Ridge (Dà Yǔ Lǐng tóu) been accomplished?' Changzi Kuang said: 'It has been accomplished for a long time, only lacking the dotting of the eyes (diǎn yǎn).' Shitou said: 'Do you want the eyes dotted?' Changzi Kuang said: 'Please do.' Shitou lowered one foot. Changzi Kuang then bowed. Shitou said: 'What principle did you see that made you bow?' Changzi Kuang said: 'It's like a snowflake on a red-hot stove.'
Zen Master Xuedou (Xuě Dòu, 'Snowy Peak') commented: 'With infinite merit, where is there to dot?'
Nanhua Bing (Nán Huá Bǐng, name of a Zen master) commented: 'To call it one pu of merit is already a forced name. Shitou lowered one foot, and Changzi Kuang said: It's like a snowflake on a red-hot stove, revealing even more flaws. Even so, although the road through Jiange (Jiàn Gé, 'Sword Pavilion') is dangerous, there are even more night travelers.'
When Zen Master Changzi Kuang ascended the seat, Layman Pang (Páng Jūshì, name of a Layman) came. When the assembly was settled, Layman Pang came out and said: 'Please, everyone, examine yourselves well.' Zen Master Changzi Kuang then began to preach. Layman Pang stood to the right of the rope bed. At that time, a monk asked: 'Without touching the master (zhǔ rén gōng), please, Master, answer.' Zen Master Changzi Kuang said: 'Do you recognize Layman Pang?' The monk said he did not. Layman Pang grabbed
住其僧云。苦哉苦哉。僧無語。士便托開。
師少頃問居士。適來這僧。還吃拄杖么。士云。待伊甘。始得。師云。居士只見錐頭利。不見鑿頭方。士云。和尚恁么說話。某甲即得。外人聞之。要且不妨。師云。不好個甚麼。士云。阿師只見鑿頭方。不見錐頭利。
師廓下行。見僧問訊。師云。步步是汝證明處。還知么。僧云。不知。師云。汝若知。我堪作甚麼。僧作禮。師云。我不堪。汝卻好。
師一日見僧來。驀擒住云。獅子兒。野犴屬。僧以手作撥眉勢。師云。雖然如此。猶欠哮吼在。僧擒住師云。偏要行此一機。師與一摑。僧放手。拍三下。師云。若見同風。汝還甘與么否。云終不由別人。師作撥眉勢。僧云。猶欠哮吼在。師云。料想不由別人。
有僧來。繞繩床一匝。卓然而立。師云。若是石頭法席。一點也用不著。僧又行一匝。師云。卻是恁么時。不易道得個來處。僧便出去。師喚云。上座。僧不顧。師云。這漢猶少教詔在。僧卻回首云。有一人。不從人得。不受教詔。不落階級。師還許么。師云。逢之不逢。逢必有事。僧退身三步。師卻繞繩床一匝。僧云。不唯宗眼分明。亦乃師承有據。師打三棒。
師問僧。甚處來。云九華控石庵。師云。庵主是甚麼人。云馬祖下尊
【現代漢語翻譯】 現代漢語譯本： 一位居士住在寺廟裡，聽到僧人說：『苦啊，苦啊。』僧人沒有說話。居士便離開了。
過了一會兒，禪師問居士：『剛才那位僧人，還吃拄杖嗎？』居士說：『要等他心甘情願，才行。』禪師說：『居士你只看到錐子的尖利，沒看到鑿子的方正。』居士說：『和尚您這樣說話，我能理解，外人聽了，恐怕會有妨礙。』禪師說：『妨礙什麼？』居士說：『阿師您只看到鑿子的方正，沒看到錐子的尖利。』
禪師在寺院裡走動，看見僧人問訊。禪師說：『步步都是你證明的地方，知道嗎？』僧人說：『不知道。』禪師說：『如果你知道，我還能做什麼？』僧人作禮。禪師說：『我不行，你卻很好。』
禪師有一天看見僧人走來，突然抓住他說：『你是獅子兒，還是野犴（yě gàn）屬？』僧人用手作撥眉毛的姿勢。禪師說：『即使這樣，還欠缺一聲怒吼。』僧人抓住禪師說：『偏要用這一機鋒。』禪師打了他一下。僧人放手，拍了三下。禪師說：『如果見到志同道合的人，你還甘願這樣嗎？』僧人說：『始終不由別人。』禪師作撥眉毛的姿勢。僧人說：『還欠缺一聲怒吼。』禪師說：『料想不由別人。』
有僧人來，繞繩床（shéng chuáng）一圈，筆直地站立。禪師說：『如果是石頭禪師的法席，一點也用不著。』僧人又繞一圈。禪師說：『卻是這樣的時候，不容易說出個來處。』僧人便要出去。禪師叫道：『上座（shàng zuò）。』僧人不回頭。禪師說：『這人還缺少教導。』僧人卻回過頭說：『有一個人，不從別人那裡得到，不受教導，不落入階級。禪師您認可嗎？』禪師說：『相逢了也像沒相逢，相逢了必定有事。』僧人退後三步。禪師卻繞繩床一圈。僧人說：『不唯宗眼分明，亦乃師承有據。』禪師打了他三棒。
禪師問僧人：『從哪裡來？』僧人說：『九華（Jiǔ Huá）控石庵（kòng shí ān）。』禪師說：『庵主（ān zhǔ）是什麼人？』僧人說：『馬祖（Mǎ zǔ）的下尊。』
【English Translation】 English version: A layman stayed in the monastery and heard a monk saying, 'Suffering, suffering.' The monk remained silent. The layman then left.
After a while, the Zen master asked the layman, 'Does that monk still eat the staff?' The layman said, 'Only when he is willing.' The Zen master said, 'Layman, you only see the sharpness of the awl's head, but not the squareness of the chisel's head.' The layman said, 'Venerable, if you speak like this, I can understand, but outsiders who hear it may find it obstructive.' The Zen master said, 'Obstructive to what?' The layman said, 'Venerable, you only see the squareness of the chisel's head, but not the sharpness of the awl's head.'
The Zen master walked around the monastery and saw a monk greeting him. The Zen master said, 'Every step is where you prove yourself, do you know?' The monk said, 'I don't know.' The Zen master said, 'If you knew, what could I do?' The monk bowed. The Zen master said, 'I am not capable, but you are good.'
One day, the Zen master saw a monk coming and suddenly grabbed him, saying, 'Are you a lion cub or a jackal (yě gàn)?' The monk made a gesture of raising his eyebrows with his hand. The Zen master said, 'Even so, you still lack a roar.' The monk grabbed the Zen master and said, 'I insist on using this critical moment.' The Zen master slapped him. The monk let go and clapped three times. The Zen master said, 'If you meet someone who shares your aspirations, are you still willing to do this?' The monk said, 'Ultimately, it's not up to others.' The Zen master made a gesture of raising his eyebrows. The monk said, 'You still lack a roar.' The Zen master said, 'I imagine it's not up to others.'
A monk came, walked around the rope bed (shéng chuáng) once, and stood upright. The Zen master said, 'If it were the Dharma seat of Zen Master Shitou, it would be of no use at all.' The monk walked around again. The Zen master said, 'But at such a time, it is not easy to say where it comes from.' The monk was about to leave. The Zen master called out, 'Senior Monk (shàng zuò).' The monk did not turn his head. The Zen master said, 'This person still lacks instruction.' The monk turned his head back and said, 'There is a person who does not receive from others, does not accept instruction, and does not fall into categories. Does the Zen master approve?' The Zen master said, 'Meeting is like not meeting, and meeting will surely bring something.' The monk stepped back three steps. The Zen master walked around the rope bed once. The monk said, 'Not only is the eye of the teaching clear, but also the lineage is well-founded.' The Zen master struck him three times.
The Zen master asked the monk, 'Where do you come from?' The monk said, 'From Jiuhua (Jiǔ Huá) Kongshi Hermitage (kòng shí ān).' The Zen master said, 'Who is the abbot (ān zhǔ)?' The monk said, 'A junior disciple of Mazu (Mǎ zǔ).'
宿。云名甚麼。云不委他名。師云。他不委你。你不委他。云尊宿眼在甚麼處。師云。若是庵主親來。也須吃棒。云賴遇和尚。放某甲過。師云。百年後。討個師僧。也難得。
雪竇云。是則是。二俱作家。且不解收虎尾。只解據虎頭。若是德山令行。並須瓦解。
師問。李行婆。憶得在絳州時事么。婆云。非師不委。師云。多虛少實在。婆云。有甚諱處。師云。念汝是女人。放你拄杖。婆云。某甲終不見尊宿過。師云。老僧過在甚麼處。婆云。和尚既無過。婆豈有過。師云。無過底人作么生。婆豎起拳云。與么不與么。總成顛倒。師云。實無諱處。
潭州大川和尚(凡一)
問僧。甚處來。云江陵來。師云。幾時發足。僧提起坐具。師云。謝子遠來。下去。僧繞繩床一匝。便出。師云。若不恁么。焉知眼目端的。僧撫掌一下云。苦殺人。洎合錯判諸方。師云。甚得禪宗道理。
后僧舉似丹霞。霞雲。大川法道即得。我這裡即不然。雲和尚此間。作么生。霞雲。猶較大川三步在。僧作禮。霞雲。錯判諸方者多。
洞山云。若不是丹霞。也難分玉石。
潮州大顛和尚(凡五)
初謁石頭。頭問。阿那個是汝心。師云。見言語者是。頭便喝出。
經旬日。師詣方
【現代漢語翻譯】 現代漢語譯本 僧人拜訪一位尊宿（有德行的僧人）。僧人問道：『請問您的名號是什麼？』尊宿說：『我不告訴你我的名號。』師父說：『他不告訴你，你也不告訴他，那麼尊宿的眼睛在哪裡？』尊宿說：『如果是庵主親自來，也免不了要捱打。』師父說：『多虧和尚我放你一馬。』尊宿說：『百年之後，想找個像您這樣的師僧，可就難了。』
雪竇禪師評論說：『說的是啊，兩個人都是內行，只是不懂得如何擺脫困境，只會逞強。如果是德山禪師在此發號施令，早就應該徹底崩潰了。』
師父問李行婆：『還記得在絳州時發生的事情嗎？』李行婆說：『如果不是師父您，誰會知道呢？』師父說：『虛假的多，真實的少。』李行婆說：『有什麼需要隱瞞的呢？』師父說：『念在你是個女人，饒你一拄杖。』李行婆說：『我始終沒看到尊宿您有什麼過錯。』師父說：『老僧我錯在哪裡？』李行婆說：『和尚您既然沒有過錯，我怎麼會有過錯呢？』師父說：『沒有過錯的人該怎麼做？』李行婆豎起拳頭說：『這樣也不對，那樣也不對，總之都是顛倒。』師父說：『確實沒有什麼需要隱瞞的。』
潭州大川和尚（共一段）
問僧人：『從哪裡來？』僧人說：『從江陵來。』師父說：『什麼時候出發的？』僧人提起坐具。師父說：『感謝你遠道而來，下去吧。』僧人繞繩床一圈，便出去了。師父說：『如果不是這樣，怎麼知道眼目是真切的呢？』僧人拍了一下手掌說：『苦了大家了，差點錯判了各方。』師父說：『很懂得禪宗的道理。』
後來僧人把這件事告訴了丹霞禪師。丹霞禪師說：『大川和尚的法道是得到了，但我這裡就不是這樣。』僧人問：『和尚您這裡，會怎麼做呢？』丹霞禪師說：『還是比大川和尚高明三步。』僧人作禮。丹霞禪師說：『錯判各方的人太多了。』
洞山禪師評論說：『如果不是丹霞禪師，也很難分辨玉石。』
潮州大顛和尚（共五段）
最初拜見石頭禪師。石頭禪師問：『哪個是你的心？』大顛和尚說：『能見言語的就是。』石頭禪師便喝斥他。
過了十幾天，大顛和尚再次拜訪石頭禪師。
【English Translation】 English version A monk visited a venerable monk (Zuns宿, a respected monk). The monk asked, 'What is your name?' The venerable monk said, 'I won't tell you my name.' The master said, 'He won't tell you, and you won't tell him. Then where are the venerable monk's eyes?' The venerable monk said, 'If the abbess (庵主, Ānzhǔ) came herself, she would still be beaten.' The master said, 'Luckily, I, the monk, am letting you off.' The venerable monk said, 'After a hundred years, it will be difficult to find a monk like you.'
Zen Master Xuedou commented: 'That's right, both of them are experts, but they don't know how to get out of a predicament, only how to be aggressive. If Zen Master Deshan were here to issue orders, everything would have collapsed completely.'
The master asked Li Xingpo, 'Do you remember what happened in Jiangzhou?' Li Xingpo said, 'If it weren't for you, Master, who would know?' The master said, 'There is more falsehood than truth.' Li Xingpo said, 'What needs to be concealed?' The master said, 'Considering you are a woman, I will spare you a staff blow.' Li Xingpo said, 'I have never seen any fault in you, venerable monk.' The master said, 'Where is my fault?' Li Xingpo said, 'Since you, the monk, have no fault, how could I have any fault?' The master said, 'What should a person without fault do?' Li Xingpo raised her fist and said, 'This way is wrong, that way is wrong, everything is upside down.' The master said, 'Indeed, there is nothing to conceal.'
Great Chuan (大川, Dàchuān) Monk of Tanzhou (潭州, Tánzhōu) (Total of one paragraph)
He asked a monk, 'Where do you come from?' The monk said, 'From Jiangling (江陵, Jiānglíng).' The master said, 'When did you set off?' The monk raised his sitting cloth (坐具, zuòjù). The master said, 'Thank you for coming from afar, go down.' The monk circled the rope bed once and then left. The master said, 'If it weren't like this, how would we know that the eyes are real?' The monk clapped his hands once and said, 'It's hard on everyone, I almost misjudged all directions.' The master said, 'You understand the principles of Zen very well.'
Later, the monk told Zen Master Danxia about this. Zen Master Danxia said, 'Great Chuan Monk has attained the Dharma, but it's not like this here.' The monk asked, 'What would you do here, Master?' Zen Master Danxia said, 'It's still three steps ahead of Great Chuan Monk.' The monk made a bow. Zen Master Danxia said, 'There are too many people who misjudge all directions.'
Zen Master Dongshan commented: 'If it weren't for Zen Master Danxia, it would be difficult to distinguish jade from stone.'
Great Dian (大顛, Dàdiān) Monk of Chaozhou (潮州, Cháozhōu) (Total of five paragraphs)
He first visited Zen Master Stone (石頭, Shítóu). Zen Master Stone asked, 'Which one is your mind?' Great Dian Monk said, 'The one who sees words is.' Zen Master Stone then shouted at him.
After ten days, Great Dian Monk visited Zen Master Stone again.
丈。請問前話云。前者既不是。除此外。何者是心。頭云。除卻揚眉瞬目。將心來。師云。無心可得將來。頭云。元來有心。何得言無。無心盡同謗。師于言下有省。
示眾云。夫學道人。須識自家本心。將心相示。方可見道。多見時輩。只認揚眉動目。一語一默。驀頭印可。以為心要。此實未了。吾今為汝諸人。分明說出。各須聽受。但除卻一切妄運想念見量。即汝真心。此心與塵境。及守認寂默時。全無交涉。即心是佛。不假修治。何以故。應機隨照。泠泠自用。窮其用處。了不可得。喚作妙用。乃是本心。大須護持。不可容易。
水空和尚來。師把住坐具云。不用通時暄。亦不用通來處。空云。擬欲恁么。又恐人情不足。師放手云。還足也未。空提起坐具云。若通時暄。又恐迷來處。師云。暫時相見。也無妨。
師將癢和。廊下行。逢一僧問訊。師以癢和。驀口打云。會么。云不會。師云。大顛老野狐。不曾辜負人。
侍郎韓愈文公。問師。春秋多少。師提起數珠云。會么。愈云不會。師云。晝夜一百八。愈罔措。歸宅。怏怏不樂。夫人問。侍郎情思不懌。復有何事。愈舉前話。夫人云。何不進語云。晝夜一百八。意旨如何。愈明日凌晨復去。及門逢首座。座云。侍郎入寺。何早。愈
【現代漢語翻譯】 現代漢語譯本：
僧：請問之前所說，如果『前者』（指揚眉瞬目等）不是心，那麼除此之外，什麼是心呢？ 大顛和尚：如果撇開揚眉瞬目，你把你的心拿來給我看看。 僧：我沒有心可以拿來給你。 大顛和尚：原來你還是有心的，為什麼說沒有呢？說沒有心就完全是誹謗了。 這個僧人聽了這些話，有所領悟。
大顛和尚開示眾人說：學道的人，必須認識自己的本心，用心來互相印證，才能見到道。我經常看到現在的學道之人，只是認可揚眉動目、一言一默，就隨便印可，認為這就是心的要旨，這實在是沒有明白。我現在為你們諸位，分明地說出來，你們都要好好聽著。只要去除一切虛妄的運作、想念和見解，那就是你的真心。這個心與塵境，以及守著寂靜沉默的時候，完全沒有關係。即心是佛，不需要任何修飾和整治。為什麼呢？因為它應機隨照，清泠地自然運用，窮盡它的用處，卻了不可得，這叫做妙用，就是本心。要好好地守護它，不可以輕易放過。
水空和尚來拜訪，大顛和尚拿著坐具擋住他說：不用問候，也不用問從哪裡來。 水空和尚說：如果想要這樣做，又恐怕人情上有所不足。 大顛和尚放開手說：這樣足夠了嗎？ 水空和尚提起坐具說：如果問候，又恐怕迷失了來處。 大顛和尚說：暫時相見，也沒有妨礙。
大顛和尚拿著癢和（一種撓癢的工具），在廊下行走，遇到一個僧人問訊。大顛和尚用癢和對著他的嘴打了一下，說：明白了嗎？ 僧人說：不明白。 大顛和尚說：大顛這個老野狐，不曾辜負人。
侍郎韓愈（Han Yu）文公，問大顛和尚：年齡多大了？ 大顛和尚提起數珠（rosary）說：明白了嗎？ 韓愈說：不明白。 大顛和尚說：晝夜一百八。 韓愈感到茫然不知所措，回到家后，悶悶不樂。夫人問：侍郎的情緒不高，又有什麼事嗎？ 韓愈說了之前的事情。夫人說：為什麼不這樣問呢：『晝夜一百八』，是什麼意思？ 韓愈第二天凌晨又去了寺廟，到門口遇到了首座。首座說：侍郎這麼早來寺廟，有什麼事？
【English Translation】 English version:
Monk: May I ask, regarding what was said earlier, if 'that' (referring to raising eyebrows, blinking, etc.) is not the mind, then what else is the mind? Dadian (Da-dian) Head Monk: If you put aside raising eyebrows and blinking, bring your mind to me and let me see it. Monk: I have no mind to bring to you. Dadian Head Monk: So you do have a mind after all, why do you say you don't? Saying there is no mind is complete slander. Upon hearing these words, the monk had some understanding.
Dadian Head Monk addressed the assembly, saying: Those who study the Dao (the Way) must recognize their own original mind, and use the mind to confirm with each other, only then can they see the Dao. I often see contemporary practitioners only acknowledging raising eyebrows, moving eyes, a word, a silence, and readily approving it, thinking this is the essence of the mind. This is truly not understanding. Now I will clearly explain it to all of you, you must listen carefully. Simply remove all false operations, thoughts, views, and that is your true mind. This mind has nothing to do with the realm of dust, nor with guarding stillness and silence. The mind itself is Buddha (Buddha), it does not require any cultivation or correction. Why? Because it responds to opportunities and illuminates accordingly, using itself naturally and clearly. Exhausting its uses, yet it cannot be obtained. This is called wonderful use, and it is the original mind. You must protect it well, and not take it lightly.
Monk Shui Kong (Shui Kong) came to visit, Dadian Head Monk held up his seat cushion and blocked him, saying: No need for greetings, nor need to ask where you come from. Monk Shui Kong said: If I intend to do so, I fear it would be insufficient in terms of human relations. Dadian Head Monk released his hand, saying: Is it sufficient now? Monk Shui Kong picked up the seat cushion, saying: If I greet, I fear I will lose my way. Dadian Head Monk said: Meeting briefly is also not a problem.
Dadian Head Monk was walking in the corridor with a 'yang he' (a tool for scratching itches), when he encountered a monk who greeted him. Dadian Head Monk hit his mouth with the 'yang he' and said: Do you understand? The monk said: I don't understand. Dadian Head Monk said: The old wild fox Dadian has never let anyone down.
Minister Han Yu (Han Yu), Duke Wen, asked Dadian Head Monk: How old are you? Dadian Head Monk raised his rosary (rosary) and said: Do you understand? Han Yu said: I don't understand. Dadian Head Monk said: One hundred and eight day and night. Han Yu felt at a loss and returned home, feeling unhappy. His wife asked: Minister, you seem unhappy, what is the matter? Han Yu recounted the previous conversation. His wife said: Why didn't you ask: 'One hundred and eight day and night', what is the meaning? Han Yu went to the temple again early the next morning, and met the head monk at the gate. The head monk said: Minister, why are you coming to the temple so early?
云。特去堂頭通話。座云。有何因緣。愈舉前話。座云。侍郎怎生會。愈云。晝夜一百八。意旨如何。座扣齒三下。復至方丈。進前語。師亦扣齒三下。愈云。信知佛法一般。師云。有個甚麼道理。愈云。適來門首。問首座。亦如是。師喚首座問。適來祇對侍郎佛法。是否。座云是。師便打。即時趁出。
保寧勇頌云。一步才行兩步移。門前驚起鳳凰兒。棲蹤不在梧桐樹。群鳥東西空繞枝。
汾州石樓和尚(凡二)
僧問。未識本來性。乞師方便。師云。石樓無耳朵。僧云。某甲自知非。師云。老僧還有過。僧云。和尚過在甚麼處。師云。過在汝非處。僧作禮。師便打。
師問僧。近離甚處。雲漢國。師云。漢國天子。還重佛法也無。僧云。苦哉賴遇問著某甲。問著別人。即禍生。師云何也。僧云。人尚不見。有何佛法可重。師云。阇梨受戒多少時也。僧云。二十夏。師云。大好不見人。便打。
雪竇云。這僧棒即吃了。要且去不再來。石樓令雖行。爭柰無風起浪。
鳳翔府佛陀遜禪師(凡三)
因米胡。領眾來相看。師便拽轉繩床。面壁而坐。米于背後立少時。卻回客位。師云。是即是。若不驗過。已后遭人貶剝。卻令侍者去請。米胡才上來。拽轉繩床便坐。師繞繩床
【現代漢語翻譯】 現代漢語譯本： 云。韓愈去堂頭（指寺院的負責人）交談。堂頭問道：『有何因緣？』韓愈提起之前的話。堂頭說：『侍郎（韓愈的官職）怎麼理解？』韓愈說：『晝夜一百八，意旨如何？』堂頭扣齒三下。韓愈又到方丈（住持的居所），上前說了同樣的話，住持也扣齒三下。韓愈說：『相信佛法都是一樣的。』住持問：『有什麼道理？』韓愈說：『剛才在門前，問首座（寺院中的重要職位），也是這樣。』住持叫來首座問：『剛才對侍郎說的佛法，是這樣嗎？』首座說是。住持就打了他，立刻趕了出去。
保寧勇禪師頌道：『一步才行兩步移，門前驚起鳳凰兒。棲蹤不在梧桐樹，群鳥東西空繞枝。』
汾州石樓和尚（共兩則）
僧人問：『未識本來性，乞師方便。』石樓和尚說：『石樓無耳朵。』僧人說：『某甲自知非。』石樓和尚說：『老僧還有過。』僧人說：『和尚過在甚麼處？』石樓和尚說：『過在汝非處。』僧人作禮，石樓和尚便打。
石樓和尚問僧人：『近離甚處？』僧人答：『漢國。』石樓和尚問：『漢國天子，還重佛法也無？』僧人說：『苦哉賴遇問著某甲，問著別人，即禍生。』石樓和尚問：『何也？』僧人說：『人尚不見，有何佛法可重？』石樓和尚問：『阇梨（對出家人的尊稱）受戒多少時也？』僧人說：『二十夏。』石樓和尚說：『大好不見人。』便打。
雪竇禪師說：『這僧人棒即吃了，要且去不再來。石樓令雖行，爭柰無風起浪。』
鳳翔府佛陀遜禪師（共三則）
因為米胡領著眾人來拜訪。佛陀遜禪師便拽轉繩床，面壁而坐。米胡在背後站立一會兒，然後回到客位。佛陀遜禪師說：『是即是，若不驗過，已后遭人貶剝。』然後讓侍者去請米胡。米胡才上來，拽轉繩床便坐。佛陀遜禪師繞著繩床。
【English Translation】 English version: Yun. Han Yu went to talk to the head monk (referring to the person in charge of the monastery). The head monk asked: 'What is the cause and condition?' Han Yu brought up the previous conversation. The head monk said: 'How does the Vice Minister (Han Yu's official title) understand it?' Han Yu said: 'One hundred and eight day and night, what is the meaning?' The head monk tapped his teeth three times. Han Yu then went to the abbot's room (the abbot's residence), stepped forward and said the same thing, and the abbot also tapped his teeth three times. Han Yu said: 'I believe the Buddhadharma is the same.' The abbot asked: 'What is the reason?' Han Yu said: 'Just now at the door, I asked the chief seat (an important position in the monastery), and it was the same.' The abbot called the chief seat and asked: 'Was what you said to the Vice Minister about the Buddhadharma just now like this?' The chief seat said yes. The abbot then hit him and immediately drove him out.
Chan Master Baoning Yong praised: 'One step moves only two steps, a phoenix is startled in front of the door. It does not perch on the parasol tree, the flock of birds circles the branches east and west in vain.'
Monk Shitou of Fenzhou (two cases in total)
A monk asked: 'I have not recognized my original nature, I beg the master for expedient means.' Monk Shitou said: 'Shitou has no ears.' The monk said: 'I myself know my faults.' Monk Shitou said: 'This old monk still has faults.' The monk said: 'Where does the master's fault lie?' Monk Shitou said: 'The fault lies in where you are not.' The monk bowed, and Monk Shitou hit him.
Monk Shitou asked a monk: 'Where have you come from recently?' The monk replied: 'Han country.' Monk Shitou asked: 'Does the emperor of Han country value the Buddhadharma?' The monk said: 'It is fortunate that you asked me, if you asked someone else, disaster would arise.' Monk Shitou asked: 'Why?' The monk said: 'People are not even seen, what Buddhadharma can be valued?' Monk Shitou asked: 'How long have you, Acharya (a respectful term for a monk), been ordained?' The monk said: 'Twenty summers.' Monk Shitou said: 'Very good, not seeing people.' And hit him.
Chan Master Xuedou said: 'This monk has been hit with the stick, but he will not come again. Although Shitou's orders are carried out, what can be done about waves rising without wind?'
Chan Master Fotuosun of Fengxiang Prefecture (three cases in total)
Because Mi Hu led the crowd to visit. Chan Master Fotuosun turned the rope bed around and sat facing the wall. Mi Hu stood behind him for a while, then returned to the guest seat. Chan Master Fotuosun said: 'It is right, but if it is not verified, you will be criticized later.' Then he asked the attendant to invite Mi Hu. As soon as Mi Hu came up, he turned the rope bed around and sat down. Chan Master Fotuosun walked around the rope bed.
一匝。便歸方丈。胡拽翻繩床。領眾出去。
師訪龐居士。士云。憶得在母胎時。有一則語。今日舉似阿師。第一不得作道理主持。師云。猶是隔生也。士云。向道不得作道理主持。師云。驚人之句。爭得不怕。士云。如師見解。可謂驚人。師云。不作道理。卻成道理。士云。不但隔一生兩生。師云。粥飯僧。一任檢責。
師見居士來。便閉卻門。云多知老翁。莫與相見。士云。獨坐獨語。過在阿誰。師便開門。被士搊住云。是你多知。是我多知。師云。多知且置。閉門開門。卷之與舒。相去幾何。士云。只此一問。氣急殺人。師不對。士云。弄巧成拙。
潭州招提慧朗禪師(凡二)
師謁馬大師。大師問。汝來何求。師云。求佛知見。大師云。佛無知見。知見乃魔爾。汝自何來。雲南岳來。大師云。汝從南嶽來。未見曹溪心要。汝速歸彼。不宜他往。師即歸石頭。
問石頭。如何是佛。頭云。汝無佛性。師云。蠢動含靈。又作么生。頭云。蠢動含靈卻有。師云。某甲為甚麼卻無。頭云。為汝不肯承當。師于言下悟入。后凡有學者扣問。師皆云。去。汝無佛性。
丁行者(凡一)
訪性空。空打一棒云。瞎卻汝本來眼也。丁云。非但今日。古人亦行此令。空云。誰向汝道
【現代漢語翻譯】 現代漢語譯本 一匝（一圈）。便回方丈。胡亂地拽翻繩床。帶領眾人出去。
禪師拜訪龐居士（一位在家修行的佛教徒）。居士說：『記得還在母胎時，有一句話。今天說給禪師聽。第一，不得用道理來主持。』禪師說：『還是隔了一世啊。』居士說：『早就說了不得用道理來主持。』禪師說：『驚人之句。怎能不怕？』居士說：『如禪師的見解，可謂驚人。』禪師說：『不作道理，卻成了道理。』居士說：『不只是隔了一生兩生。』禪師說：『粥飯僧（指只知吃飯不做事的僧人），任你檢查責備。』
禪師見居士來，便關上門。說：『多知的（自以為是的）老翁，不要與他相見。』居士說：『獨自坐著獨自說話，過錯在誰？』禪師便開門。被居士抓住說：『是你多知，還是我多知？』禪師說：『多知且放一邊。關門開門，捲起與舒展，相差多少？』居士說：『只此一問，氣急殺人。』禪師不回答。居士說：『弄巧成拙。』
潭州招提慧朗禪師（共二則）
禪師拜見馬大師（馬祖道一禪師）。大師問：『你來求什麼？』禪師說：『求佛的知見。』大師說：『佛沒有知見。知見乃是魔。你從哪裡來？』回答說：『南嶽來。』大師說：『你從南嶽來，未見曹溪（六祖慧能）的心要。你快回那裡去。不宜去其他地方。』禪師便回到石頭（石頭希遷禪師）處。
問石頭（石頭希遷禪師）：『如何是佛？』石頭說：『你沒有佛性。』禪師說：『蠢動含靈（指一切有生命的物種），又怎麼樣呢？』石頭說：『蠢動含靈卻有佛性。』禪師說：『我為什麼卻沒有？』石頭說：『因為你不肯承擔。』禪師在言下領悟。後來凡是有學人來請教，禪師都說：『去。你沒有佛性。』
丁行者（共一則）
拜訪性空（禪師）。性空打一棒說：『瞎了你本來的眼睛。』丁說：『不只是今天，古人也行此令（這樣做）。』性空說：『誰跟你說的？』
【English Translation】 English version He made one circumambulation. Then he returned to his abbot's room. He haphazardly overturned the rope bed and led the assembly out.
The Master visited Layman Pang (a Buddhist practitioner at home). The Layman said, 'I remember when I was in my mother's womb, there was a saying. Today I will tell it to you, Master. First, you must not use reason to preside over it.' The Master said, 'That is still separated by a lifetime.' The Layman said, 'I said long ago that you must not use reason to preside over it.' The Master said, 'A startling statement. How can one not be afraid?' The Layman said, 'With the Master's understanding, it can be called startling.' The Master said, 'Not making reason, yet it becomes reason.' The Layman said, 'It's not just separated by one or two lifetimes.' The Master said, 'Rice-and-gruel monks (referring to monks who only know how to eat and do nothing), let you inspect and blame.'
The Master saw the Layman coming and closed the door. He said, 'A know-it-all old man, do not meet with him.' The Layman said, 'Sitting alone and talking to oneself, whose fault is it?' The Master then opened the door. He was grabbed by the Layman who said, 'Is it you who knows too much, or is it I who knows too much?' The Master said, 'Putting aside knowing too much for now, closing the door and opening the door, rolling up and unfolding, how much difference is there?' The Layman said, 'Just this one question is enough to make one's breath catch.' The Master did not answer. The Layman said, 'Trying to be clever but ending up clumsy.'
Chan Master Huilang of Zhaoti Monastery in Tanzhou (Total of two)
The Master visited Great Master Ma (Mazu Daoyi). The Great Master asked, 'What do you seek by coming here?' The Master said, 'I seek the knowledge and vision of the Buddha.' The Great Master said, 'The Buddha has no knowledge or vision. Knowledge and vision are demons. Where do you come from?' He replied, 'From Nanyue.' The Great Master said, 'You come from Nanyue, but you have not seen the essential of Caoxi (Huineng, the Sixth Patriarch). You should quickly return there. It is not suitable for you to go elsewhere.' The Master then returned to Stone (Shitou Xiqian).
He asked Stone (Shitou Xiqian), 'What is Buddha?' Stone said, 'You have no Buddha-nature.' The Master said, 'Sentient beings that wriggle and contain spirits (referring to all living species), what about them?' Stone said, 'Sentient beings that wriggle and contain spirits do have Buddha-nature.' The Master said, 'Why do I not have it?' Stone said, 'Because you are unwilling to accept it.' The Master had an awakening upon hearing these words. Later, whenever students came to inquire, the Master would say, 'Go away. You have no Buddha-nature.'
Lay Practitioner Ding (Total of one)
He visited Xingkong (Chan Master). Xingkong struck him with a staff and said, 'Blinding your original eyes.' Ding said, 'Not only today, but the ancients also carried out this order (did this).' Xingkong said, 'Who told you that?'
古今。丁拂袖便出。空云。青天白日。有迷路人。丁云。莫要指示么。空便打。丁云。莫瞎卻人眼好。空云。瞎卻俗人眼。有甚麼過。
青原下第四世
荊州天皇道悟禪師法嗣
澧州龍潭崇信禪師(凡三)
本渚宮賣餅家子。未詳姓氏。
師家。日令師送十餅。上天皇。皇受畢。每留一餅。與之云。我惠汝。以蔭子孫。師忽自念云。餅我持去。何返遺我。豈別有旨耶。請問皇。皇云。是汝持來。復汝何咎。師言下領旨。因投出家。皇云。汝昔崇福善。今信吾言。可名崇信。
師問天皇。某甲自到來。不蒙和尚指示心要。皇云。自汝到來。吾未嘗不指示汝心要。師云。何處是指示某甲心要處。皇云。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低首。何處不指示汝心要。師佇思。皇云。見即直下便見。擬思即差。師當下開悟。乃問云。如何保任。皇云。任性逍遙。隨緣放曠。但盡凡心。別無聖解。
師問天皇。從上來。相承底事如何。皇云。不是明汝來處不得。師云。這個眼目。幾人具得。皇云。淺草易為長蘆。
前澧州藥山惟儼禪師法嗣
潭州道吾宗知禪師(凡十二)
豫章海昏。張氏子。初見藥山。山問。甚處來。師云。遊山來。山
【現代漢語翻譯】 現代漢語譯本 古今（Gǔjīn，指過去和現在）。丁拂袖便出。空云（Kōng yún，空和尚說）。****。有迷路人。丁云（Dīng yún，丁說）。莫要指示么。空便打。丁云（Dīng yún，丁說）。莫瞎卻人眼好。空云（Kōng yún，空和尚說）。瞎卻俗人眼。有甚麼過。 青原下第四世 荊州天皇道悟禪師法嗣 澧州龍潭崇信禪師(Lǐzhōu Lóngtán Chóngxìn Chánshī，澧州龍潭崇信禪師)（凡三） 本渚宮賣餅家子。未詳姓氏。 師家。日令師送十餅。上天皇。皇受畢。每留一餅。與之云。『我惠汝。以蔭子孫。』師忽自念云。『餅我持去。何返遺我。豈別有旨耶。』請問皇。皇云。『是汝持來。復汝何咎。』師言下領旨。因投出家。皇云。『汝昔崇福善。今信吾言。可名崇信。』 師問天皇。『某甲自到來。不蒙和尚指示心要。』皇云。『自汝到來。吾未嘗不指示汝心要。』師云。『何處是指示某甲心要處。』皇云。『汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低首。何處不指示汝心要。』師佇思。皇云。『見即直下便見。擬思即差。』師當下開悟。乃問云。『如何保任。』皇云。『任性逍遙。隨緣放曠。但盡凡心。別無聖解。』 師問天皇。『從上來。相承底事如何。』皇云。『不是明汝來處不得。』師云。『這個眼目。幾人具得。』皇云。『淺草易為長蘆。』 前澧州藥山惟儼禪師法嗣 潭州道吾宗知禪師(Tánzhōu Dàowú Zōngzhī Chánshī，潭州道吾宗知禪師)（凡十二） 豫章海昏。張氏子。初見藥山。山問。『甚處來。』師云。『遊山來。』山
【English Translation】 English version Ancient and modern (Gǔjīn, referring to the past and present). Ding flung his sleeves and left. 空云 (Kōng yún, Monk Kong said). ****. There is a lost person. Ding said (Dīng yún, Ding said). 'Don't you want to give directions?' Kong then hit him. Ding said (Dīng yún, Ding said), 'It's not good to blind people's eyes.' Kong said (Kōng yún, Monk Kong said), 'What's wrong with blinding the eyes of ordinary people?' Fourth Generation under Qingyuan Successor of Zen Master Daowu of Tianhuang in Jingzhou Zen Master Chongxin of Longtan in Lizhou (Lǐzhōu Lóngtán Chóngxìn Chánshī, Zen Master Chongxin of Longtan in Lizhou) (Total of three) He was the son of a cake seller from Benzhugong. His surname is unknown. His family ordered him to send ten cakes to Tianhuang every day. Tianhuang would accept them and always leave one cake, giving it back to him, saying, 'I am bestowing this upon you to benefit your descendants.' The master suddenly thought to himself, 'I bring the cakes, why does he return one to me? Could there be another meaning?' He asked Tianhuang. Tianhuang said, 'You brought them, what fault is there in returning it to you?' The master immediately understood the meaning and offered to become a monk. Tianhuang said, 'In the past, you revered fortune and goodness, now you believe my words, you can be named Chongxin.' The master asked Tianhuang, 'Since I arrived, I have not received the essential teaching from the master.' Tianhuang said, 'Since you arrived, I have always been pointing out the essential teaching to you.' The master said, 'Where have you been pointing out the essential teaching to me?' Tianhuang said, 'When you bring tea, I receive it for you. When you bring food, I accept it. When you perform the henan gesture, I lower my head. Where have I not been pointing out the essential teaching to you?' The master paused to think. Tianhuang said, 'If you see it, you see it directly. If you try to think about it, you are mistaken.' The master immediately became enlightened and asked, 'How do I maintain this?' Tianhuang said, 'Let your nature be free and unfettered, be open and unrestrained according to circumstances. Just exhaust your worldly mind, there is no other holy understanding.' The master asked Tianhuang, 'From the past, how has the transmission been passed down?' Tianhuang said, 'It's not that you can't understand where you come from.' The master said, 'How many people possess this eye?' Tianhuang said, 'Short grass easily becomes tall reeds.' Successor of Zen Master Weiyan of Yaoshan in Lizhou Zen Master Zongzhi of Daowu in Tanzhou (Tánzhōu Dàowú Zōngzhī Chánshī, Zen Master Zongzhi of Daowu in Tanzhou) (Total of twelve) He was Zhang's son from Haihun in Yuzhang. He first met Yaoshan. Yaoshan asked, 'Where do you come from?' The master said, 'I come from traveling in the mountains.' Yaoshan
云。不離此室。速道將來。師云。山上烏兒白似雪。水裡游魚閑不徹。
師因藥山示眾云。我有一句子。未曾向人說。師云。相隨來也。僧請問藥山。一句子如何說。山云。非言說。師云。早說了也。
師見南泉。泉問。阇梨名甚麼。師云。宗智。泉云。智不到處。作么生宗。師云。切忌道著。泉云。酌然。道著即頭角生。
三日後。師與云巖。在後架把針。泉見乃問。前日道智不到處。切忌道著。道著即頭角生。合作么生行履。師便抽身入僧堂。泉便去。
師卻來坐。巖問。師弟適來。何不祗對和尚。師云。汝得恁么靈利。巖罔措。卻去問南泉云。適來因緣。智頭陀何不祗對和尚。泉云。他卻是異類中行。巖云。如何是異類中行。泉云。不見道。智不到處。切忌道著。道著即頭角生。直須向異類中行。始得。
師知巖不薦。默計云。此人因緣。不在這裡。卻同歸藥山。山見二人回。乃問巖。汝到甚麼處去來。巖云。到南泉。山云。有何言句。巖舉前話。山云。子作么生會。巖無對。山大笑。巖問。如何是異類中行。山云。我今日困。別時來。巖云。某甲特為此事歸來。山云。且去巖便出。
師在方丈外。聞巖不薦。不覺咬得指頭。血出。師卻下來。問巖云。師兄。去問和尚。
【現代漢語翻譯】 現代漢語譯本： 云：『不離開這個房間，快說出來！』 師父說：『山上的烏鴉白得像雪，水裡的游魚悠閑得不得了。』（云，指提問者。師，指被提問的禪師，下同。）
禪師因為藥山禪師向大眾開示而說：『我有一句話，從未向人說過。』 禪師說：『（那句話）是跟隨（藥山禪師）來的。』 有僧人請問藥山禪師：『一句話如何說？』 藥山禪師說：『非言語所能表達。』 禪師說：『（藥山禪師）已經說出來了。』（藥山禪師，指惟儼禪師，唐代禪宗大師。）
禪師見到南泉禪師，南泉禪師問：『這位法師叫什麼名字？』 禪師說：『宗智。』 南泉禪師說：『智慧達不到的地方，你如何宗（本）？』 禪師說：『切記不要說出來。』 南泉禪師說：『的確如此，說出來就會長出頭角。』（南泉禪師，指普愿禪師，唐代禪宗大師。阇梨，梵語，意為親教師。）
三天後，禪師與云巖禪師在後院整理針線。南泉禪師看見了，就問：『前日說智慧達不到的地方，切記不要說出來，說出來就會長出頭角，那麼你打算如何修行？』 禪師立刻抽身進入僧堂。南泉禪師便離開了。（云巖禪師，指曇晟禪師，唐代禪宗大師。）
禪師回來坐下，云巖禪師問：『師弟剛才為什麼不回答和尚？』 禪師說：『你竟然如此靈敏。』 云巖禪師不知所措，就去問南泉禪師說：『剛才的因緣，智頭陀為什麼不回答和尚？』 南泉禪師說：『他卻是在異類中行走。』 云巖禪師說：『如何是異類中行走？』 南泉禪師說：『沒聽見說嗎？智慧達不到的地方，切記不要說出來，說出來就會長出頭角，必須要在異類中行走，才能領悟。』（頭陀，梵語，意為苦行者。）
禪師知道云巖禪師沒有領悟，心裡想：『此人的機緣不在這裡。』 於是與他一同回到藥山禪師處。藥山禪師看見二人回來，就問云巖禪師：『你到什麼地方去了？』 云巖禪師說：『到南泉禪師那裡去了。』 藥山禪師說：『有什麼言語？』 云巖禪師舉了之前的話。 藥山禪師說：『你是怎麼理解的？』 云巖禪師無言以對。藥山禪師大笑。云巖禪師問：『如何是異類中行走？』 藥山禪師說：『我今天困了，下次再說。』 云巖禪師說：『我特意為此事回來。』 藥山禪師說：『先去吧。』 云巖禪師便出去了。
禪師在方丈外面，聽到云巖禪師沒有領悟，不覺咬破了手指，流出了血。禪師下來，問云巖禪師說：『師兄，去問和尚（藥山禪師）了嗎？』
【English Translation】 English version: Yun: 'Without leaving this room, quickly speak!' The Master said: 'The crows on the mountain are as white as snow, the fish in the water are endlessly leisurely.' (Yun refers to the questioner. The Master refers to the Zen master being questioned, the same below.)
The Master, because of Yaoshan (Yao Mountain) Zen master's instruction to the assembly, said: 'I have a sentence that I have never spoken to anyone.' The Master said: '(That sentence) came along with (Yaoshan Zen master).' A monk asked Yaoshan Zen master: 'How is the one sentence spoken?' Yaoshan Zen master said: 'It cannot be expressed in words.' The Master said: '(Yaoshan Zen master) has already spoken it.' (Yaoshan Zen master refers to Zen Master Weiyan, a Zen master of the Tang Dynasty.)
The Master saw Nanquan (Nan Chuan) Zen master. Nanquan Zen master asked: 'What is the name of this Ajari (Acharya)?' The Master said: 'Zongzhi.' Nanquan Zen master said: 'Where wisdom does not reach, how do you zong (take as the basis)?' The Master said: 'Be sure not to speak it out.' Nanquan Zen master said: 'Indeed, speaking it out will cause horns to grow.' (Nanquan Zen master refers to Zen Master Puhyuan, a Zen master of the Tang Dynasty. Ajari, Sanskrit, meaning personal teacher.)
Three days later, the Master and Yunyan (Yun Yan) Zen master were arranging needles and thread in the back courtyard. Nanquan Zen master saw them and asked: 'The other day you said that where wisdom does not reach, be sure not to speak it out, speaking it out will cause horns to grow, so how do you intend to practice?' The Master immediately withdrew and entered the monks' hall. Nanquan Zen master then left. (Yunyan Zen master refers to Zen Master Tansheng, a Zen master of the Tang Dynasty.)
The Master returned and sat down. Yunyan Zen master asked: 'Why didn't you answer the heshang (abbot) just now, brother?' The Master said: 'You are so clever.' Yunyan Zen master was at a loss and went to ask Nanquan Zen master: 'Regarding the previous situation, why didn't the zhutuo (ascetic) Zongzhi answer the heshang (abbot)?' Nanquan Zen master said: 'He is walking among different kinds.' Yunyan Zen master said: 'What is walking among different kinds?' Nanquan Zen master said: 'Haven't you heard it said? Where wisdom does not reach, be sure not to speak it out, speaking it out will cause horns to grow. You must walk among different kinds in order to realize it.' (zhutuo, Sanskrit, meaning ascetic.)
The Master knew that Yunyan Zen master had not understood, and thought to himself: 'This person's opportunity is not here.' So he returned to Yaoshan Zen master's place with him. Yaoshan Zen master saw the two of them return and asked Yunyan Zen master: 'Where did you go?' Yunyan Zen master said: 'I went to Nanquan Zen master's place.' Yaoshan Zen master said: 'What words were spoken?' Yunyan Zen master repeated the previous conversation. Yaoshan Zen master said: 'How do you understand it?' Yunyan Zen master was speechless. Yaoshan Zen master laughed loudly. Yunyan Zen master asked: 'What is walking among different kinds?' Yaoshan Zen master said: 'I am tired today, we'll talk about it another time.' Yunyan Zen master said: 'I specifically returned for this matter.' Yaoshan Zen master said: 'Go for now.' Yunyan Zen master then left.
The Master was outside the abbot's room and, hearing that Yunyan Zen master had not understood, unconsciously bit his finger until it bled. The Master came down and asked Yunyan Zen master: 'Brother, did you go ask the heshang (Yaoshan Zen master)?'
那因緣。作么生。巖云。和尚不為某甲說。師便低頭。
施主施裈。南泉提起示眾云。法身具四大。有人道得。與汝一腰裈。師出雲。性地非空。空非性地。此是地大。三大亦然。泉云。與汝一腰裈。
云巖問。師兄蒙風作么生。師云。教汝指點著。堪作甚麼。云無這個來。多少時也。師云。牙根猶帶生澀在。
云巖不安。師問。離卻殼漏子。向甚處相見。云向不生不滅處相見。師云。何不道。非不生不滅處。亦不求相見。
師見云巖修鞋。乃問。作甚麼。云將敗壞。補敗壞。師云。何不道。即敗壞。非敗壞。
云巖問。大悲菩薩。用許多手眼。作甚麼。師云。如人背手摸枕子。巖云。我會也。我會也。師云。你作么生會。巖云。遍身是手眼。師云。道也太殺道。只道得八成。巖云。師兄又作么生。師云。通身手眼。
石霜問。百年後。有人。問極則事。向他道甚麼。師喚河彌。彌應諾。師云。添凈瓶水著。
師良久。卻問石霜。適來問甚麼。霜擬再舉。師便起去。
師指佛桑花。問僧。這個何似那個。云直得寒毛卓豎。師云。畢竟如何。云道吾門下。師云。十里大王。
僧問。無神通菩薩。為甚麼足跡難尋。師云。同道者方知。亡和尚還知么。師云。不知
【現代漢語翻譯】 現代漢語譯本 問：那因緣（導致事物產生和存在的條件）是怎樣的？ 道吾：和尚（指自己）不為你說明。 道吾便低下了頭。
有施主佈施內褲。南泉禪師提起內褲向大眾展示，說：『法身（佛的化身）具備四大（地、水、火、風）。有人能說得出來，就給他一條內褲。』 道吾禪師走出來說：『性地（自性的本體）並非空無，空無也並非性地。這是地大（四大之一）。其他三大也是如此。』 南泉禪師說：『給你一條內褲。』
云巖問：師兄，蒙風（受到外界影響）時會怎樣？ 道吾：教你指出它，又能做什麼呢？ 云巖：沒有這個『來』，有多久了？ 道吾：你的牙根還帶著生澀。
云巖身體不適。道吾問：離開殼漏子（指身體），在什麼地方相見？ 云巖：在不生不滅處相見。 道吾：為什麼不說，『不在不生不滅處，也不求相見』？
道吾看到云巖在修鞋，便問：做什麼？ 云巖：將敗壞的，補好敗壞的。 道吾：為什麼不說，『即是敗壞，又非敗壞』？
云巖問：大悲菩薩（觀世音菩薩）用這麼多手眼，做什麼？ 道吾：如同人揹著手摸枕頭。 云巖：我明白了，我明白了。 道吾：你怎麼理解的？ 云巖：遍身都是手眼。 道吾：說得太過了，只說對了八成。 云巖：師兄你又怎麼理解？ 道吾：通身都是手眼。
石霜問：百年之後，如果有人問什麼是『極則事』（最終的真理），該怎麼回答他？ 道吾叫道：河彌！ 河彌應聲答道：是！ 道吾說：添凈瓶水去。
道吾沉默了很久，反問石霜：剛才問什麼？ 石霜正要再說一遍，道吾便起身離開了。
道吾指著佛桑花，問僧人：這個像那個嗎？ 僧人：直嚇得寒毛都豎起來了。 道吾：究竟如何？ 僧人：道吾門下。 道吾：十里大王。
僧人問：沒有神通的菩薩，為什麼足跡難以尋覓？ 道吾：同道者才能知道。亡和尚（已故的禪師）還知道嗎？ 道吾：不知道。
【English Translation】 English version Question: What is that cause and condition (the conditions that lead to the arising and existence of things)? Daowu: This monk (referring to himself) will not explain it for you. Daowu then lowered his head.
A donor offered underpants. Nanquan raised the underpants to show the assembly, saying: 'The Dharmakaya (the embodiment of the Buddha's teachings) possesses the Four Great Elements (earth, water, fire, and wind). If someone can explain it, I will give him a pair of underpants.' Daowu came forward and said: 'The nature-ground (the essence of self-nature) is not empty, and emptiness is not the nature-ground. This is the earth element (one of the Four Great Elements). The other three are also like this.' Nanquan said: 'I will give you a pair of underpants.'
Yunyan asked: Senior monk, what happens when affected by the wind (external influences)? Daowu: Even if I teach you to point it out, what can you do with it? Yunyan: How long has it been since this 'coming'? Daowu: The roots of your teeth still carry rawness.
Yunyan was unwell. Daowu asked: Apart from this shell-leakage (referring to the body), where will we meet? Yunyan: We will meet in the place of non-birth and non-death. Daowu: Why not say, 'Not in the place of non-birth and non-death, nor seeking to meet'?
Daowu saw Yunyan mending shoes and asked: What are you doing? Yunyan: Repairing the broken with the broken. Daowu: Why not say, 'It is broken, yet not broken'?
Yunyan asked: What does the Bodhisattva of Great Compassion (Avalokiteśvara) do with so many hands and eyes? Daowu: Like a person touching a pillow with their hands behind their back. Yunyan: I understand, I understand. Daowu: How do you understand it? Yunyan: The entire body is hands and eyes. Daowu: That's too much to say, you've only said eighty percent of it. Yunyan: Senior monk, how do you understand it? Daowu: The entire body is hands and eyes.
Shishuang asked: After a hundred years, if someone asks about the 'ultimate matter' (the ultimate truth), what should I say to him? Daowu called out: Hemi! Hemi responded: Yes! Daowu said: Add water to the clean vase.
Daowu remained silent for a long time, then asked Shishuang: What did you ask just now? As Shishuang was about to repeat the question, Daowu got up and left.
Daowu pointed to a hibiscus flower and asked a monk: Is this like that? Monk: It makes my hair stand on end. Daowu: What is it ultimately like? Monk: Under Daowu's gate. Daowu: King of ten miles.
A monk asked: Why are the footprints of a Bodhisattva without supernatural powers difficult to find? Daowu: Only those who share the same path know. Does the deceased monk (a deceased Zen master) still know? Daowu: Does not know.
。云爲甚麼不知。師云。去。汝不會我語。
僧問。萬里無雲。未是本來天。如何是本來天。師云。今日好曬麥。
潭州云巖曇晟禪師(凡十一)
鐘陵海昌。王氏子。師初參百丈。凡二十年。無省發。
后謁藥山。山問。甚處來。師云。百丈來。山云。有何言句。師云。有時示眾云。我有一句子。百味具足。山云。咸即鹹味。淡即淡味。不咸不淡。是常味。作么生是百味具足底句。師無對。山笑云。爭柰目前生死何。師云。目前無生死。山云。二十年在百丈。俗氣也不除。
藥山一日又問。海兄更說甚麼法。師云。有時道。三句外會取。六句外省去。山云。且喜沒交涉。
又問。更說甚麼法。云有時上堂。眾才集。拈拄杖打下。復召大眾。眾回首。丈云。是甚麼。山云。何不早恁么道。師於此大悟。
妙喜云。悟去即不無。爭柰未出葛藤窠。
藥山問師。你未到百丈時。曾到甚麼處。師云。曾到廣南。山云。見說廣南城東門外。有一片石。被州主移去是否。師云。非但州主。盍國人來。亦移不動。
藥山問師。聞你解弄師子。是否。師云。是。山云。弄得幾齣。師云。弄得六出。山云。我亦解弄。師云。和尚弄得幾齣。山云。弄得一出。師云。一即六六即
【現代漢語翻譯】 現代漢語譯本： 僧人問：『為什麼不明白？』 禪師說：『走開！你不懂我的話。』
僧人問：『萬里無雲，還不是本來的天空。什麼是本來的天空？』 禪師說：『今天適合曬麥子。』
潭州云巖曇晟禪師（共十一則）
鐘陵海昌，王氏之子。禪師最初參訪百丈禪師（Baizhang，禪師名），共二十年，沒有開悟。
後來拜見藥山禪師（Yaoshan，禪師名）。藥山問：『從哪裡來？』 禪師說：『從百丈來。』 藥山說：『有什麼言語開示？』 禪師說：『有時對大眾開示說：我有一句話，百味俱足。』 藥山說：『咸就是鹹味，淡就是淡味，不咸不淡，是常味。怎麼是百味俱足的那句話？』 禪師無言以對。 藥山笑著說：『奈何不了眼前的生死啊！』 禪師說：『眼前沒有生死。』 藥山說：『在百丈二十年，俗氣還是沒有去除。』
藥山有一天又問：『海兄還說什麼法？』 禪師說：『有時說，在三句外領會，在六句外省悟。』 藥山說：『可喜的是毫不相干。』
又問：『還說什麼法？』 禪師說：『有時上堂，大眾才聚集，就拿起拄杖打下去，又召集大眾。』 大眾回頭看。 藥山說：『是什麼？』 藥山說：『為什麼不早這麼說？』 禪師於此大悟。
妙喜禪師（Miaoxi，禪師名）說：『開悟了也不是沒有，只是沒有脫離葛藤窠（Getengke，比喻糾纏不清的境地）。』
藥山問禪師：『你沒到百丈時，曾到什麼地方？』 禪師說：『曾到廣南。』 藥山說：『聽說廣南城東門外，有一片石頭，被州主移走了，是嗎？』 禪師說：『不只是州主，即使全國的人來，也移不動。』
藥山問禪師：『聽說你擅長舞獅子，是嗎？』 禪師說：『是的。』 藥山說：『能舞出幾齣？』 禪師說：『能舞出六出。』 藥山說：『我也能舞。』 禪師說：『和尚能舞出幾齣？』 藥山說：『能舞出一出。』 禪師說：『一即是六，六即是一。』
【English Translation】 English version: A monk asked: 'Why don't you understand?' The master said: 'Go away! You don't understand my words.'
A monk asked: 'Ten thousand miles without clouds is still not the original sky. What is the original sky?' The master said: 'Today is a good day for drying wheat.'
Chan Master Tan-sheng of Yun-yan Monastery in Tanzhou (Total of eleven)
Hai-chang of Zhongling, son of the Wang family. The master initially visited Baizhang (Baizhang, name of a Chan master), for twenty years without enlightenment.
Later, he visited Yaoshan (Yaoshan, name of a Chan master). Yaoshan asked: 'Where do you come from?' The master said: 'From Baizhang.' Yaoshan said: 'What teachings do you have?' The master said: 'Sometimes I instruct the assembly, saying: I have a sentence that is complete with all flavors.' Yaoshan said: 'Salty is salty flavor, bland is bland flavor, neither salty nor bland is the constant flavor. What is the sentence that is complete with all flavors?' The master had no reply. Yaoshan smiled and said: 'What to do about the life and death right before your eyes!' The master said: 'There is no life and death right before my eyes.' Yaoshan said: 'After twenty years at Baizhang's, your worldly air has still not been removed.'
One day, Yaoshan asked again: 'Brother Hai, what Dharma do you preach?' The master said: 'Sometimes I say, understand outside the three phrases, realize outside the six phrases.' Yaoshan said: 'It's fortunate that it's completely irrelevant.'
He asked again: 'What Dharma do you preach?' The master said: 'Sometimes when I ascend the hall, as soon as the assembly gathers, I raise my staff and strike, and then summon the assembly.' The assembly turns its head. Yaoshan said: 'What is it?' Yaoshan said: 'Why didn't you say so earlier?' The master had a great enlightenment at this.
Chan Master Miaoxi (Miaoxi, name of a Chan master) said: 'Enlightenment is not non-existent, but you haven't escaped the Getengke (Getengke, a metaphor for an entangled situation).'
Yaoshan asked the master: 'Before you went to Baizhang, where did you go?' The master said: 'I once went to Guangnan.' Yaoshan said: 'I heard that outside the east gate of Guangnan city, there was a piece of stone that was moved away by the governor, is that so?' The master said: 'Not only the governor, but even if all the people in the country came, they couldn't move it.'
Yaoshan asked the master: 'I heard you are good at performing the lion dance, is that so?' The master said: 'Yes.' Yaoshan said: 'How many acts can you perform?' The master said: 'I can perform six acts.' Yaoshan said: 'I can also perform.' The master said: 'How many acts can the abbot perform?' Yaoshan said: 'I can perform one act.' The master said: 'One is six, and six is one.'
一。
師到溈山。山問。承聞長老。在藥山弄師子。是否。師云。是。溈云。長弄。還有置時。師云。要弄即弄。要置便置。溈云。置時。師子在甚麼處。師云。置也置也。
師問一尼云。你爺在否。云在。師云。年多少。云六十八。師云。你有個爺。不年六十八。汝還知否。云莫便是恁么來者么。師云。猶是兒孫在。
洞山云。直是不恁么來者。亦是兒孫。
師謂眾云。有一個人家兒子。問著。無有道不得底。洞山云。他屋裡。有多少典籍。師云。一字也無。道云。爭得與么多知。師云。日夜不曾眠。洞云。問一件事。還得否。師云。道得即不道。
師煎茶次。道吾問。煎與阿誰。師云。有一人要。吾云。何不教伊自煎。師云。幸有某甲在。
師問石霜。甚處來。云溈山來。師云。在彼多少時。云粗經冬夏。師云。與么則成山長去也。霜云。雖在彼中。卻不知。師云。他家亦非知非識。
道吾聞云。得恁么。無佛法身心。
師掃地次。道吾云。太區區生。師云。須知有不區區者。吾云。恁么則有第二月去也。師豎起掃帚云。這個是第幾月。吾休去。
玄沙云。正是第二月。長慶雲。被他倒轉掃帚。攔面摵。又作么生。沙休去 羅山云。噫。兩個漢。不識好
【現代漢語翻譯】 現代漢語譯本： 一。
趙州禪師來到溈山（Weishan）。溈山問：『聽說長老您在藥山（Yaoshan）玩弄獅子，是這樣嗎？』趙州禪師說：『是。』溈山說：『長久地玩弄，還有停止的時候嗎？』趙州禪師說：『要玩弄就玩弄，要停止就停止。』溈山說：『停止的時候，獅子在什麼地方？』趙州禪師說：『停止了，停止了。』
趙州禪師問一個尼姑說：『你父親在嗎？』尼姑說：『在。』趙州禪師說：『年紀多大了？』尼姑說：『六十八歲。』趙州禪師說：『你有個父親，不只是六十八歲，你還知道嗎？』尼姑說：『莫非就是這樣來的嗎？』趙州禪師說：『仍然是兒孫輩的見解。』
洞山（Dongshan）說：『直接說不是這樣來的，也是兒孫輩的見解。』
趙州禪師對大眾說：『有一個人家的兒子，問什麼，沒有不知道的。』洞山說：『他家裡有多少典籍？』趙州禪師說：『一個字也沒有。』洞山說：『怎麼會知道這麼多？』趙州禪師說：『日夜不曾睡覺。』洞山說：『問一件事，可以嗎？』趙州禪師說：『說得出的就不說了。』
趙州禪師正在煎茶，道吾（Daowu）問：『煎給誰喝？』趙州禪師說：『有一個人要喝。』道吾說：『為什麼不教他自己煎？』趙州禪師說：『幸好有我在這裡。』
趙州禪師問石霜（Shishuang）：『從哪裡來？』石霜說：『從溈山來。』趙州禪師說：『在那裡多久了？』石霜說：『大概經過了一個冬天夏天。』趙州禪師說：『這樣就變成老資格的山僧了。』石霜說：『雖然在那裡，卻什麼也不知道。』趙州禪師說：『他家也不是知也不是識。』
道吾聽了說：『得到這樣，沒有佛法身心。』
趙州禪師正在掃地，道吾說：『太侷限了。』趙州禪師說：『須知有不侷限的。』道吾說：『這樣就有第二個月亮了。』趙州禪師豎起掃帚說：『這個是第幾個月亮？』道吾離開了。
玄沙（Xuansha）說：『正是第二個月亮。』長慶（Changqing）說：『被他倒轉掃帚，迎面打來，又該怎麼辦？』玄沙離開了。羅山（Luoshan）說：『唉，這兩個傢伙，不識好歹。』
【English Translation】 English version: One.
Master Zhao Zhou arrived at Mount Wei (Weishan). Wei asked, 'I heard that Elder plays with the lion at Mount Yao (Yaoshan), is that so?' Master Zhao Zhou said, 'Yes.' Wei said, 'Playing for a long time, is there a time to stop?' Master Zhao Zhou said, 'Play when you want to play, stop when you want to stop.' Wei said, 'When stopping, where is the lion?' Master Zhao Zhou said, 'Stopped, stopped.'
Master Zhao Zhou asked a nun, 'Is your father alive?' The nun said, 'Yes.' Master Zhao Zhou said, 'How old is he?' The nun said, 'Sixty-eight.' Master Zhao Zhou said, 'You have a father who is not just sixty-eight years old, do you know that?' The nun said, 'Could it be that it comes like this?' Master Zhao Zhou said, 'Still the view of grandchildren.'
Dongshan said, 'Directly saying it doesn't come like this is also the view of grandchildren.'
Master Zhao Zhou said to the assembly, 'There is a son of a family who, when asked, knows everything.' Dongshan said, 'How many scriptures does he have in his house?' Master Zhao Zhou said, 'Not a single word.' Dongshan said, 'How does he know so much?' Master Zhao Zhou said, 'He never sleeps day and night.' Dongshan said, 'Can I ask one question?' Master Zhao Zhou said, 'If I can say it, I won't say it.'
Master Zhao Zhou was brewing tea when Daowu asked, 'Brewing for whom?' Master Zhao Zhou said, 'There is someone who wants it.' Daowu said, 'Why not teach him to brew it himself?' Master Zhao Zhou said, 'Fortunately, I am here.'
Master Zhao Zhou asked Shishuang, 'Where are you coming from?' Shishuang said, 'From Mount Wei.' Master Zhao Zhou said, 'How long have you been there?' Shishuang said, 'Roughly through winter and summer.' Master Zhao Zhou said, 'Then you will become a senior monk of the mountain.' Shishuang said, 'Although I am there, I don't know anything.' Master Zhao Zhou said, 'His family is neither knowing nor not knowing.'
Daowu heard this and said, 'Getting like this, there is no Dharma body and mind.'
Master Zhao Zhou was sweeping the floor when Daowu said, 'Too limited.' Master Zhao Zhou said, 'You must know there is something not limited.' Daowu said, 'Then there is a second moon.' Master Zhao Zhou raised the broom and said, 'Which moon is this?' Daowu left.
Xuansha said, 'It is precisely the second moon.' Changqing said, 'If he turns the broom around and hits you in the face, what should you do?' Xuansha left. Luoshan said, 'Alas, these two fellows, don't know what's good for them.'
惡。云巖個漢。縛手腳。死來多少時也。
雲門云。奴見婢慇勤。
裴大夫問僧。只如供養佛。佛還吃否。僧云。如大夫祭家神。
大夫舉似師。師代云。有幾味飯食。但一時下將來。
師卻問神山。一時下來后。作么生。山云。合取缽盂師然之。
秀州華亭船子德誠禪師(凡五)
節操高邈。度量不群。與道吾云巖。得法于藥山。山順寂后。三人同議。各卜深山。隱居去。
道吾須臾云。適來所議。甚愜鄙懷。莫辜負先師否。
師良久云。予率性疏野。唯好山水。樂情自遣。他無所能也。若遇靈利座主。指一個來。或堪雕琢。付受平日所得。以報先師之恩。三人於是分袂。
師即泛小舟于華亭。時人呼為船子和尚。后道吾至京口。指夾山見師。問答。言下大悟(語載夾山章)。山禮辭。師遂覆舡而逝。
有官人問。如何是和尚日用事。師豎起橈子云。會么。云不會。師云。棹撥清波。金鱗罕遇。因示頌云。
三十年來坐釣臺。釣頭往往得黃能。金鱗不遇空勞力。收取絲綸歸去來。
千尺絲綸直下垂。一波才動萬波隨。夜靜水寒魚不食。滿舡空載月明歸。
雪竇云。這漢。勞而無功。忽若雲門道一句合頭語。萬劫系驢橛。又作么生
【現代漢語翻譯】 現代漢語譯本 惡。云巖那個人，手腳被捆綁，死了多久了？
雲門說：『奴僕見到婢女慇勤。』
裴大夫問僧人：『如果供養佛，佛會吃嗎？』僧人說：『如同大夫您祭祀家神一樣。』
大夫把這話告訴了禪師，禪師代僧人回答說：『有幾樣飯食？但一時都端上來。』
禪師反過來問神山：『一時都端上來后，怎麼辦？』神山說：『把缽盂合上，禪師您自己享用吧。』
秀州華亭船子德誠禪師（共五則）
節操高尚，氣度不凡，與道吾、云巖一起，在藥山處得法。藥山圓寂后，三人共同商議，各自選擇深山隱居。
道吾一會兒后說：『剛才所議，很合我的心意，但會不會辜負先師呢？』
船子禪師過了很久說：『我天性疏狂，只喜歡山水，以快樂的心情來排遣自己，其他一無所長。如果遇到聰明的座主，指一個來，或許可以雕琢，把平日所得傳授給他，以報答先師的恩德。』於是三人就此分別。
船子禪師就在華亭泛小舟。當時的人稱他為船子和尚。後來道吾到京口，指引夾山去見船子禪師，夾山通過問答，當下大悟（內容記載在夾山章）。夾山拜別后，船子禪師就翻船而逝。
有官員問：『什麼是和尚的日常行事？』船子禪師豎起船槳說：『明白嗎？』官員說不明白。船子禪師說：『船槳撥動清澈的波浪，金色的魚很少遇到。』因此作偈頌說：
三十年來坐釣臺，釣鉤往往釣得黃顙魚。金色的魚不曾遇到，白白浪費力氣，收起絲線回家去吧。
千尺絲線直直垂下，一波才動萬波跟隨。夜裡安靜水寒冷，魚兒不吃食，滿船空載著月光回家。
雪竇說：『這個人，勞而無功。如果雲門道出一句契合的話，萬劫都像被拴在驢樁上一樣。又該怎麼辦呢？』
English version Alas. That Yunyan (name of a Zen master), his hands and feet are bound. How long has he been dead?
Yunmen (name of a Zen master) said: 'A servant is attentive to a maidservant.'
Official Pei asked a monk: 'If we make offerings to the Buddha (the enlightened one), does the Buddha eat?' The monk said: 'It's like when you, the official, make offerings to your family gods.'
The official told this to the Zen master, and the Zen master answered on behalf of the monk: 'How many dishes of food are there? Just bring them all out at once.'
The Zen master then asked Shenshan (name of a Zen master) in return: 'After they are all brought out at once, what then?' Shenshan said: 'Put the bowl together, Zen master, and enjoy them yourself.'
Zen Master De Cheng of Huating Boat, Xiuzhou (five cases)
His integrity was lofty and his capacity was extraordinary. Together with Daowu (name of a Zen master) and Yunyan, he received the Dharma (teachings of Buddhism) from Yaoshan (name of a Zen master). After Yaoshan passed away, the three of them discussed and decided to each choose a deep mountain to live in seclusion.
Daowu said after a moment: 'What we just discussed is very much to my liking, but wouldn't it be letting down our late teacher?'
The Zen master of the boat said after a long while: 'I am naturally uninhibited and only like mountains and rivers, enjoying myself with a happy heart, and I am not good at anything else. If you encounter a clever abbot, point one out, perhaps he can be sculpted, and I will pass on what I have learned to him to repay the kindness of our late teacher.' So the three of them parted ways.
The Zen master then sailed a small boat in Huating. People at the time called him the Boat Monk. Later, Daowu went to Jingkou and pointed out Jiashan (name of a Zen master) to see the Zen master of the boat. Jiashan had a great enlightenment through questions and answers (the content is recorded in the Jiashan chapter). After Jiashan bid farewell, the Zen master of the boat overturned his boat and passed away.
An official asked: 'What are the daily activities of the monk?' The Zen master of the boat raised his oar and said: 'Do you understand?' The official said he did not understand. The Zen master of the boat said: 'The oar stirs the clear waves, and golden fish are rarely encountered.' Therefore, he composed a verse saying:
For thirty years I have sat on the fishing platform, and the hook often catches yellow catfish. Golden fish are not encountered, wasting effort in vain, so put away the fishing line and go home.
A thousand feet of fishing line hangs straight down, and when one wave moves, ten thousand waves follow. The night is quiet and the water is cold, and the fish do not eat, so the boat is full of moonlight and returns home empty.
Xuedou (name of a Zen master) said: 'This person, laboring without success. If Yunmen were to say a matching word, it would be like being tied to a donkey stake for ten thousand kalpas (an immense period of time). What should be done then?'
【English Translation】 English version Alas. That Yunyan (name of a Zen master), his hands and feet are bound. How long has he been dead?
Yunmen (name of a Zen master) said: 'A servant is attentive to a maidservant.'
Official Pei asked a monk: 'If we make offerings to the Buddha (the enlightened one), does the Buddha eat?' The monk said: 'It's like when you, the official, make offerings to your family gods.'
The official told this to the Zen master, and the Zen master answered on behalf of the monk: 'How many dishes of food are there? Just bring them all out at once.'
The Zen master then asked Shenshan (name of a Zen master) in return: 'After they are all brought out at once, what then?' Shenshan said: 'Put the bowl together, Zen master, and enjoy them yourself.'
Zen Master De Cheng of Huating Boat, Xiuzhou (five cases)
His integrity was lofty and his capacity was extraordinary. Together with Daowu (name of a Zen master) and Yunyan, he received the Dharma (teachings of Buddhism) from Yaoshan (name of a Zen master). After Yaoshan passed away, the three of them discussed and decided to each choose a deep mountain to live in seclusion.
Daowu said after a moment: 'What we just discussed is very much to my liking, but wouldn't it be letting down our late teacher?'
The Zen master of the boat said after a long while: 'I am naturally uninhibited and only like mountains and rivers, enjoying myself with a happy heart, and I am not good at anything else. If you encounter a clever abbot, point one out, perhaps he can be sculpted, and I will pass on what I have learned to him to repay the kindness of our late teacher.' So the three of them parted ways.
The Zen master then sailed a small boat in Huating. People at the time called him the Boat Monk. Later, Daowu went to Jingkou and pointed out Jiashan (name of a Zen master) to see the Zen master of the boat. Jiashan had a great enlightenment through questions and answers (the content is recorded in the Jiashan chapter). After Jiashan bid farewell, the Zen master of the boat overturned his boat and passed away.
An official asked: 'What are the daily activities of the monk?' The Zen master of the boat raised his oar and said: 'Do you understand?' The official said he did not understand. The Zen master of the boat said: 'The oar stirs the clear waves, and golden fish are rarely encountered.' Therefore, he composed a verse saying:
For thirty years I have sat on the fishing platform, and the hook often catches yellow catfish. Golden fish are not encountered, wasting effort in vain, so put away the fishing line and go home.
A thousand feet of fishing line hangs straight down, and when one wave moves, ten thousand waves follow. The night is quiet and the water is cold, and the fish do not eat, so the boat is full of moonlight and returns home empty.
Xuedou (name of a Zen master) said: 'This person, laboring without success. If Yunmen were to say a matching word, it would be like being tied to a donkey stake for ten thousand kalpas (an immense period of time). What should be done then?'
。免得此過。良久云。莫謂水寒魚不食。如今載得月明歸。
三十年來海上游。水清魚現不吞鉤。釣竿斫盡重栽竹。不計功程得便休。
宣州椑樹慧省禪師(凡四)
師問洞山。你來作甚麼。山云。親近和尚。師云。若是親近。用動兩片皮。作么。山無對。
曹山聞舉。乃云。一子親得。
師問定山云。不落數量。請師道。山提起數珠云。是落不落。師云。圓珠三竅人人有。請師圓前話。山便打。師便走。山云。三十年後。槌胸大哭去在。
師后開堂。示眾云。老僧三十年前。被定山熱瞞一上。不同小小。
師睡次。道吾來見。乃牽被蓋之。師云。作甚麼。吾云。蓋覆。師云。坐底是。臥底是。吾云。不在這兩頭。師云。爭柰蓋覆何。吾云。莫亂道。
僧問。如何是佛。師云。貓兒上露柱。云不會。師云。問取露柱去。
高沙彌(凡五)
初見藥山。山問甚處來。師云。南嶽來。山云。甚處去。師云。江陵受戒去。山云。受戒圖個甚麼。師云。圖免生死。山云。有一人。不受戒。亦無生死可免。汝還知么。師云。恁么則佛戒何用。山云。這沙彌。猶掛唇齒在。師因是契自本心。更不受戒。
藥山謂道吾云。適來有個沙彌。卻有些子氣息。吾云。
【現代漢語翻譯】 免得這種過失。過了好一會兒，(禪師)說：『不要說水冷魚不吃食，如今我滿載著月光而歸。』
三十年來在海上游歷，水清澈得魚兒都顯現出來，卻不吞食魚鉤。釣竿砍斷了，重新栽種竹子，不計較功程，得到方便就休息。
宣州椑樹慧省禪師(共四則)
慧省禪師問洞山(專有名詞，人名)：『你來做什麼？』洞山(專有名詞，人名)說：『親近和尚(對僧人的尊稱)。』慧省禪師說：『如果是爲了親近，動用這兩片皮囊(指身體)，做什麼？』洞山(專有名詞，人名)無言以對。
曹山(專有名詞，人名)聽聞此事，便說：『一子親得。』(指洞山禪師真正領悟了)
慧省禪師問定山(專有名詞，人名)說：『不落入數量，請老師說。』定山(專有名詞，人名)提起數珠說：『這是落入還是不落入？』慧省禪師說：『圓珠三竅人人都有，請老師圓滿之前的話。』定山(專有名詞，人名)便打了他。慧省禪師便跑開了。定山(專有名詞，人名)說：『三十年後，捶胸大哭的時候還在後頭呢。』
慧省禪師後來開堂說法，對大眾說：『老僧三十年前，被定山(專有名詞，人名)狠狠地欺騙了一次，非同小可。』
慧省禪師睡覺的時候，道吾(專有名詞，人名)來拜見，便拉過被子蓋在他身上。慧省禪師說：『做什麼？』道吾(專有名詞，人名)說：『蓋覆。』慧省禪師說：『坐著的是，還是躺著的是？』道吾(專有名詞，人名)說：『不在這兩頭。』慧省禪師說：『奈何蓋覆呢？』道吾(專有名詞，人名)說：『不要亂說。』
有僧人問：『如何是佛？』慧省禪師說：『貓兒上露柱。』(貓爬上柱子)僧人說：『不會。』慧省禪師說：『問露柱去。』
高沙彌(共五則)
高沙彌初次拜見藥山(專有名詞，人名)，藥山(專有名詞，人名)問：『從哪裡來？』高沙彌說：『從南嶽(專有名詞，地名)來。』藥山(專有名詞，人名)問：『到哪裡去？』高沙彌說：『到江陵(專有名詞，地名)受戒去。』藥山(專有名詞，人名)問：『受戒圖個什麼？』高沙彌說：『圖免生死。』藥山(專有名詞，人名)說：『有一個人，不受戒，也沒有生死可免，你還知道嗎？』高沙彌說：『這樣說來，佛戒有什麼用？』藥山(專有名詞，人名)說：『這沙彌，還掛在唇齒上。』高沙彌因此契合了自心，更沒有去受戒。
藥山(專有名詞，人名)對道吾(專有名詞，人名)說：『剛才有個沙彌，倒有些氣息。』道吾(專有名詞，人名)說：
【English Translation】 Lest this fault occur. After a long while, (the Chan master) said, 'Don't say the water is cold and the fish won't eat. Now I return, laden with the bright moonlight.'
For thirty years, I've traveled on the sea. The water is so clear that the fish appear, yet they don't swallow the hook. The fishing rod is chopped off, and bamboo is replanted. I don't count the effort; I rest when it's convenient.
Chan Master Huisheng of Beishu in Xuanzhou (Four Cases)
The master asked Dongshan (proper noun, person's name), 'What are you here for?' Dongshan (proper noun, person's name) said, 'To be close to the abbot.' The master said, 'If it's to be close, what are you doing with these two pieces of skin (referring to the body)?' Dongshan (proper noun, person's name) had no reply.
Caoshan (proper noun, person's name) heard of this and said, 'A son has personally attained it.' (referring to Dongshan's true understanding)
The master asked Dingshan (proper noun, person's name), 'Without falling into numbers, please tell me.' Dingshan (proper noun, person's name) raised his prayer beads and said, 'Is this falling or not falling?' The master said, 'Everyone has the three holes of the round pearl. Please complete your previous words.' Dingshan (proper noun, person's name) then hit him. The master then ran away. Dingshan (proper noun, person's name) said, 'Thirty years from now, the time for beating your chest and crying will still be ahead.'
Later, the master opened the hall and addressed the assembly, saying, 'Thirty years ago, this old monk was thoroughly deceived by Dingshan (proper noun, person's name), no small matter.'
When the master was sleeping, Daowu (proper noun, person's name) came to visit and pulled the blanket over him. The master said, 'What are you doing?' Daowu (proper noun, person's name) said, 'Covering.' The master said, 'Is it the sitting or the lying?' Daowu (proper noun, person's name) said, 'It's not in either of these two ends.' The master said, 'What about the covering?' Daowu (proper noun, person's name) said, 'Don't speak recklessly.'
A monk asked, 'What is Buddha?' The master said, 'A cat on a pillar.' The monk said, 'I don't understand.' The master said, 'Go ask the pillar.'
High Shami (Five Cases)
When High Shami first met Yaoshan (proper noun, person's name), Yaoshan (proper noun, person's name) asked, 'Where do you come from?' High Shami said, 'From Nanyue (proper noun, place name).' Yaoshan (proper noun, person's name) asked, 'Where are you going?' High Shami said, 'To Jiangling (proper noun, place name) to receive the precepts.' Yaoshan (proper noun, person's name) asked, 'What do you hope to gain by receiving the precepts?' High Shami said, 'To be free from birth and death.' Yaoshan (proper noun, person's name) said, 'There is a person who, without receiving the precepts, also has no birth and death to be freed from. Do you know this?' High Shami said, 'In that case, what is the use of the Buddha's precepts?' Yaoshan (proper noun, person's name) said, 'This Shami is still hanging on to words.' Because of this, High Shami aligned with his original mind and did not receive the precepts.
Yaoshan (proper noun, person's name) said to Daowu (proper noun, person's name), 'Just now there was a Shami who had some spirit.' Daowu (proper noun, person's name) said,
未可全信。待與勘過始得。
至晚上堂。召云。早來沙彌。在甚麼處。師出衆。山問。我聞長安甚鬧。汝還知么。師云。我國晏然。山云。汝從人得。看經得。請益得。師云。亦不從人得。不從看經得。不從請益得。山云。有人。不看經。不請益。為甚麼不得。師云。不道他不得。自是他不肯承當。山顧道吾云巖云。不通道。這跛腳沙彌。卻有些子氣息。
藥山一日。自打鼓。師捧缽作舞上堂。山擲下槌云。是第幾和。師云。第二和。山云。如何是第一和。師就桶。舀一杓飯。便行。
師辭藥山。去住庵。山問。生死事大。何不受戒去。師云。知是般事便休。喚甚麼作戒。山咄云。這饒舌沙彌。入來近處住庵。庶幾時復相見。
師住庵后。一日雨中來。山云。你來也。師云是。山云。可殺濕。師云。不打這鼓笛。云巖云。皮也無。打甚麼鼓。道吾云。鼓也無。打甚麼皮。山云。今日大好曲調。
朗州刺史李翱(凡二)
一日肅莊客禮。直造藥山前。山看經。略不相顧。李云。見面不如聞名。拂袖便出。山召尚書。李應諾。山云。何得貴耳賤目。李遂作禮。問云。如何是道。山以手指天。復指凈瓶云。會么。李云不會。山云。云在青天水在瓶。李禮謝。贈詩云。煉得身形似鶴形。
【現代漢語翻譯】 現代漢語譯本：
『不可全信，要等我查證之後才能確定。』 到了晚上，藥山禪師升座說法，呼喚道：『早上來的沙彌，現在在哪裡？』 溈山禪師從人群中走出，問道：『我聽說長安非常熱鬧，你可知道嗎？』 藥山禪師說：『我國安然無事。』 溈山禪師問：『你是從別人那裡聽來的？看經書得知的？還是請教別人得知的？』 藥山禪師說：『也不是從別人那裡聽來的，也不是從看經書得知的，也不是從請教別人得知的。』 溈山禪師問：『有人不看經書，也不請教別人，為什麼不能得知呢？』 藥山禪師說：『我不是說他不能得知，只是他自己不肯承擔。』 溈山禪師回頭對道吾（Daowu）和云巖（Yunyan）說：『真沒想到，這個跛腳沙彌，竟然還有些氣息。』 藥山禪師有一天親自打鼓，藥山禪師捧著缽，跳著舞走上法堂。藥山禪師放下鼓槌說：『這是第幾和？』 藥山禪師說：『第二和。』 藥山禪師問：『如何是第一和？』 藥山禪師走到飯桶旁，舀了一勺飯，便走了。 藥山禪師向藥山禪師告辭，去住在庵棚里。藥山禪師問：『生死事大，為何不去受戒呢？』 藥山禪師說：『知道是這件事就夠了，還說什麼戒呢？』 藥山禪師呵斥道：『這饒舌的沙彌，進來在近處住庵棚，或許什麼時候還能再見面。』 藥山禪師住在庵棚后，有一天在雨中前來。藥山禪師說：『你來了。』 藥山禪師說是。藥山禪師說：『可真夠濕的。』 藥山禪師說：『沒有敲這鼓笛。』 云巖（Yunyan）說：『皮都沒有，敲什麼鼓？』 道吾（Daowu）說：『鼓都沒有，敲什麼皮？』 藥山禪師說：『今天真是好曲調。』 朗州刺史李翱（Li Ao）（共兩次） 有一天，李翱（Li Ao）以莊重的禮節，直接來到藥山禪師面前。藥山禪師在看經書，略微沒有理睬他。李翱（Li Ao）說：『見面不如聞名。』 拂袖便要離開。藥山禪師呼喚道：『尚書。』 李翱（Li Ao）應諾。藥山禪師說：『為何貴耳賤目？』 李翱（Li Ao）於是作禮，問道：『如何是道？』 藥山禪師用手指指天，又指指凈瓶說：『會嗎？』 李翱（Li Ao）說不會。藥山禪師說：『云在青天水在瓶。』 李翱（Li Ao）行禮感謝，贈詩說：『煉得身形似鶴形。』
【English Translation】 English version:
『It is not entirely trustworthy. It must be verified before it can be determined.』 In the evening, Yaoshan (藥山) [Medicine Mountain] Zen Master ascended the Dharma hall and called out, 『Where is the Shami (沙彌) [novice monk] who came this morning?』 Weishan (溈山) [Mount Wei] Zen Master stepped out from the crowd and asked, 『I heard that Chang'an (長安) [ancient capital of China] is very lively. Do you know about it?』 Yaoshan (藥山) Zen Master said, 『My country is peaceful.』 Weishan (溈山) Zen Master asked, 『Did you hear it from others? Did you learn it from reading scriptures? Or did you learn it from asking others?』 Yaoshan (藥山) Zen Master said, 『I didn't hear it from others, I didn't learn it from reading scriptures, and I didn't learn it from asking others.』 Weishan (溈山) Zen Master asked, 『Someone who doesn't read scriptures and doesn't ask others, why can't he know?』 Yaoshan (藥山) Zen Master said, 『I'm not saying he can't know, it's just that he's not willing to take responsibility.』 Weishan (溈山) Zen Master turned to Daowu (道吾) [Way-Awakening] and Yunyan (云巖) [Cloud Cliff] and said, 『I didn't expect this lame Shami (沙彌) [novice monk] to have some spirit.』 One day, Yaoshan (藥山) Zen Master personally beat the drum, and Yaoshan (藥山) Zen Master, holding a bowl, danced onto the Dharma hall. Yaoshan (藥山) Zen Master put down the mallet and said, 『Which beat is this?』 Yaoshan (藥山) Zen Master said, 『The second beat.』 Yaoshan (藥山) Zen Master asked, 『What is the first beat?』 Yaoshan (藥山) Zen Master went to the rice bucket, scooped a spoonful of rice, and left. Yaoshan (藥山) Zen Master bid farewell to Yaoshan (藥山) Zen Master to live in a hermitage. Yaoshan (藥山) Zen Master asked, 『The matter of life and death is great, why not take the precepts?』 Yaoshan (藥山) Zen Master said, 『Knowing this matter is enough, what precepts are you talking about?』 Yaoshan (藥山) Zen Master scolded, 『This talkative Shami (沙彌) [novice monk], come and live in the hermitage nearby, perhaps we can meet again sometime.』 After Yaoshan (藥山) Zen Master lived in the hermitage, he came in the rain one day. Yaoshan (藥山) Zen Master said, 『You've come.』 Yaoshan (藥山) Zen Master said yes. Yaoshan (藥山) Zen Master said, 『It's quite wet.』 Yaoshan (藥山) Zen Master said, 『I didn't beat this drum and flute.』 Yunyan (云巖) [Cloud Cliff] said, 『There's no skin, what drum are you beating?』 Daowu (道吾) [Way-Awakening] said, 『There's no drum, what skin are you beating?』 Yaoshan (藥山) Zen Master said, 『Today is a great tune.』 Li Ao (李翱) [a governor of Langzhou], the Prefect of Langzhou (共兩次) [twice in total] One day, Li Ao (李翱) [a governor of Langzhou] came to Yaoshan (藥山) [Medicine Mountain] Zen Master with solemn etiquette. Yaoshan (藥山) Zen Master was reading scriptures and barely paid attention to him. Li Ao (李翱) [a governor of Langzhou] said, 『Meeting is not as good as hearing the name.』 He flicked his sleeves and was about to leave. Yaoshan (藥山) Zen Master called out, 『Minister.』 Li Ao (李翱) [a governor of Langzhou] responded. Yaoshan (藥山) Zen Master said, 『Why do you value ears and despise eyes?』 Li Ao (李翱) [a governor of Langzhou] then made a bow and asked, 『What is the Dao (道) [the Way]?』 Yaoshan (藥山) Zen Master pointed to the sky and then to the clean bottle and said, 『Do you understand?』 Li Ao (李翱) [a governor of Langzhou] said he didn't understand. Yaoshan (藥山) Zen Master said, 『Clouds are in the blue sky, water is in the bottle.』 Li Ao (李翱) [a governor of Langzhou] bowed and thanked him, and presented a poem saying, 『Refined the body into the shape of a crane.』
千株松下兩函經。我來問道無餘事。云在青天水在瓶。
李問藥山。如何是戒定慧。山云。我這裡。無這閑傢俱。李莫測其旨。山云。太守欲保任此事。直須向高高山頂立。深深海底行。閨閤中物捨不得。便為滲漏。
鄧州丹霞天然禪師法嗣
京兆府翠微無學禪師(凡四)
問丹霞。如何是佛。霞雲。幸自可憐生。須要執巾帚。作么。師退身三步。霞雲。錯。師進前三步。霞雲。錯。師蹺一足。旋身一轉而出。霞雲。得即得。辜負諸佛師。
龍牙問。自到和尚法席。每上堂。不蒙一言示誨。意在於何。師云。嫌個甚麼。
后問洞山。山云。爭怪得老僧。
後有僧。問法眼。眼云。祖師來也。
雪竇云。兩個老漢。被這僧穿卻。唯有法眼。與他同參。若是雪竇門下。吃棒了。趁出。
師在法堂上行。投子進前。作禮問。西來密旨。和尚如何指示於人。師顧視少頃。子云。乞師垂示。師云。更要第二杓惡水那。子作禮。師云。莫垛卻。子云。時至根苗自生。
僧問。二祖初見達磨。有何所得。師云。汝今見吾。復何所得。
吉州孝義性空和尚(凡二)
僧來參。師展手示之。僧近前。復退後。師云。父母俱喪。略不慘顏。僧呵呵大笑。師云。
【現代漢語翻譯】 千株松樹下存放著兩箱經書。我前來問道，沒有其他事情，只是想知道真理。真理就像云在青天，水在瓶中，自然而然。
李問藥山禪師：『什麼是戒、定、慧（佛教修行的三個方面，即戒律、禪定和智慧）？』藥山禪師說：『我這裡，沒有這些閑置的傢俱。』李不明白他的意思。藥山禪師說：『太守如果想要保住這件事，就必須在高高的山頂上站立，在深深的海底裡行走。如果連閨房中的東西都捨不得，就會有所滲漏。』
鄧州丹霞天然禪師的法嗣
京兆府翠微無學禪師（共四則）
有人問丹霞禪師：『什麼是佛（覺悟者）？』丹霞禪師說：『已經很可憐地活著了，還需要拿著巾帚做什麼呢？』那人後退三步。丹霞禪師說：『錯了。』那人前進三步。丹霞禪師說：『錯了。』那人單腳站立，轉身一圈走了出去。丹霞禪師說：『得到就是得到了，辜負了諸佛的教導。』
龍牙禪師問：『自從來到和尚您的法席，每次上堂，都不蒙受您的一言開示，這是什麼意思呢？』翠微禪師說：『嫌棄什麼呢？』
後來龍牙禪師問洞山禪師，洞山禪師說：『怎麼能怪老僧呢？』
後來有僧人問法眼禪師，法眼禪師說：『祖師（禪宗的創始人，通常指達摩）來了。』
雪竇禪師評論說：『兩個老漢，被這個僧人看穿了。只有法眼禪師，與他一同參悟。如果是雪竇門下的弟子，就要挨棒子，然後被趕出去。』
翠微禪師在法堂上行走，投子禪師上前，作禮問道：『西來密旨（達摩祖師從西方帶來的禪宗心法），和尚您如何指示於人呢？』翠微禪師看了他一會兒。投子禪師說：『乞求和尚您開示。』翠微禪師說：『還要第二勺髒水嗎？』投子禪師作禮。翠微禪師說：『不要堆積起來。』投子禪師說：『時機到了，根苗自然生長。』
有僧人問：『二祖（慧可）初次見到達磨（菩提達摩）時，有什麼所得？』翠微禪師說：『你現在見到我，又有什麼所得？』
吉州孝義性空和尚（共二則）
有僧人前來參拜。性空禪師伸出手指示他。僧人靠近，又後退。性空禪師說：『父母都去世了，竟然沒有一點悲傷的表情。』僧人呵呵大笑。性空禪師說：
【English Translation】 Beneath a thousand pine trees, two cases of scriptures reside. I come to inquire about the Way, with no other concern. The clouds are in the blue sky, the water is in the bottle, naturally.
Li asked Yaoshan: 'What are precepts (śīla), concentration (samādhi), and wisdom (prajñā)?' (the three aspects of Buddhist practice). Yaoshan said, 'Here, I have no such idle furniture.' Li did not fathom his meaning. Yaoshan said, 'If the governor wishes to preserve this matter, he must stand on the high mountain peak and walk in the deep ocean bottom. If he cannot relinquish the things in his boudoir, there will be leakage.'
Dengzhou Danxia Tianran Zen Master's Dharma heir
Cuiwei Wuxue Zen Master of Jingzhao Prefecture (Four cases in total)
Someone asked Danxia: 'What is Buddha (awakened one)?' Danxia said, 'Already living pitifully, what need is there to hold a towel and broom?' The person retreated three steps. Danxia said, 'Wrong.' The person advanced three steps. Danxia said, 'Wrong.' The person stood on one foot, turned around, and left. Danxia said, 'Gaining is gaining, but he has failed the teachers of all Buddhas.'
Longya asked: 'Since arriving at the abbot's Dharma seat, every time I attend the Dharma hall, I have not received a single word of instruction. What is the meaning of this?' Cuiwei said, 'What do you dislike?'
Later, Longya asked Dongshan, Dongshan said, 'How can you blame the old monk?'
Later, a monk asked Fayan, Fayan said, 'The Patriarch (referring to Bodhidharma, the founder of Zen Buddhism) has arrived.'
Xuedou commented: 'These two old men have been seen through by this monk. Only Fayan is participating with him. If it were a disciple of Xuedou, he would be beaten with a stick and chased out.'
Cuiwei was walking in the Dharma hall, Touzi stepped forward, bowed, and asked: 'The secret decree from the West (the mind-to-mind transmission of Zen from Bodhidharma), how does the abbot instruct people?' Cuiwei looked at him for a moment. Touzi said, 'I beg the abbot to instruct me.' Cuiwei said, 'Do you want a second ladle of dirty water?' Touzi bowed. Cuiwei said, 'Don't pile it up.' Touzi said, 'When the time comes, the roots and sprouts will grow naturally.'
A monk asked: 'When the Second Patriarch (Huike) first met Bodhidharma, what did he gain?' Cuiwei said, 'Now that you see me, what do you gain?'
Xiaoyi Xingkong Zen Master of Jizhou (Two cases in total)
A monk came to visit. Xingkong extended his hand to show him. The monk approached and then retreated. Xingkong said, 'Both parents have died, yet there is not the slightest expression of grief.' The monk laughed heartily. Xingkong said,
與阇梨舉哀。其僧打筋斗而出。師云。蒼天蒼天。
師見僧來。乃問。與么下去。還有佛法道理也無。僧云。某甲結舌有分。師云。老僧又作么生。僧云。素非好手。師仰身合掌。僧亦合掌。師撫掌三下。僧拂袖而出。師云。烏不前兔不后。幾人於此忙然走。只有阇梨達本源。結舌何曾著空有。
米倉和尚(凡一)
有僧來。繞師三匝。敲繩床一下云。不見主人公。終不參眾去。師云。情識甚麼處去來。云果然不在。師打一拄杖云。幾落情識。僧呵呵大笑。師云。村草步頭。逢著一個半個。有甚共語處。僧云。且參堂去。
潭州長髭曠禪師法嗣
潭州石室善道和尚(凡四)
侍石頭遊山次。頭云。與我斫卻前頭樹子。礙我。師云。不將刀來。頭袖中取刀。倒度與師。師云。何不過那頭來。頭云。汝用那頭作么。師於此有省。
杏山問。承聞行者游五臺。還見文殊么。師云。見。山云。道甚麼。師云。道你生身父母。在深草里。杏無對。
師與仰山玩月次。山問。尖時。圓相向甚麼處去。圓時。尖相向甚麼處去。師云。尖時圓相在。圓時尖相隱。
師每見僧來。拈起拄杖子云。三世諸佛。盡由這個。對者皆不契。
長沙聞得云。我若見。只令放下拄杖。
【現代漢語翻譯】 現代漢語譯本： 與阇梨（Acharya，梵語老師）一起舉行葬禮。有個僧人翻著觔斗出來。師傅說：『蒼天啊蒼天。』
師傅看見僧人走來，就問：『這樣下去，還有佛法的道理嗎？』僧人說：『我結舌不語。』師傅說：『老僧又該如何是好？』僧人說：『向來不是高手。』師傅仰身合掌，僧人也合掌。師傅拍掌三下，僧人拂袖而去。師傅說：『烏鴉不往前飛，兔子不往後退，多少人在這裡忙碌奔走。只有阇梨通達了本源，結舌又何曾執著于空或有呢？』
米倉和尚（共一則）
有個僧人來，繞著師傅轉了三圈，敲了一下繩床說：『不見主人公，終究不參與大眾修行。』師傅說：『情識到哪裡去了？』僧人說：『果然不在。』師傅打了他一拄杖說：『幾番落入情識之中。』僧人呵呵大笑。師傅說：『村野草莽之中，遇到一兩個這樣的人，有什麼可說的呢？』僧人說：『且去參禪吧。』
潭州長髭曠禪師的法嗣
潭州石室善道和尚（共四則）
一次，侍奉石頭禪師遊山，石頭禪師說：『替我砍掉前面的樹，擋著我了。』師傅說：『沒帶刀來。』石頭禪師從袖中取出刀，倒著遞給師傅。師傅說：『為什麼不把刀刃朝這邊遞過來？』石頭禪師說：『你要刀背做什麼？』師傅因此有所領悟。
杏山問：『聽說您遊歷五臺山，見到文殊菩薩了嗎？』師傅說：『見到了。』杏山問：『說了什麼？』師傅說：『說了你的生身父母，在深草里。』杏山無言以對。
師傅與仰山一起賞月，仰山問：『月亮是尖的時候，圓的那部分朝向哪裡去了？月亮是圓的時候，尖的那部分又朝向哪裡去了？』師傅說：『尖的時候圓相就在，圓的時候尖相就隱沒了。』
師傅每次見到僧人來，就拿起拄杖說：『三世諸佛，都由此而來。』但沒有一個人能領會。
長沙聽說后說：『我如果見到他，只會讓他放下拄杖。』
【English Translation】 English version: Holding a funeral with the Acharya (teacher in Sanskrit). A monk came out somersaulting. The master said, 'Oh heavens, oh heavens.'
The master saw a monk coming and asked, 'Going on like this, is there still the Dharma (Buddha's teachings) to be found?' The monk said, 'I have my share of being tongue-tied.' The master said, 'Then what should this old monk do?' The monk said, 'Never been a good hand.' The master leaned back and put his palms together, and the monk also put his palms together. The master clapped three times, and the monk flicked his sleeves and left. The master said, 'The crow doesn't go forward, the rabbit doesn't go backward, how many people are running around busily here? Only the Acharya understands the source, being tongue-tied has never been attached to emptiness or existence.'
Monk Micang (total of one)
A monk came, circled the master three times, knocked on the rope bed and said, 'If I don't see the main character, I will never join the assembly.' The master said, 'Where has emotional consciousness gone?' The monk said, 'Indeed, it is not here.' The master hit him with his staff and said, 'How many times have you fallen into emotional consciousness.' The monk laughed heartily. The master said, 'In the village weeds, meeting one or two like this, what is there to talk about?' The monk said, 'Let's go to Chan practice.'
Dharma successor of Chan Master Changzhi Kuang of Tanzhou
Venerable Shishi Shandao of Tanzhou (total of four)
Once, while serving Stone (Shitou) Chan Master on a mountain tour, Stone Chan Master said, 'Chop down the tree in front of me, it's blocking me.' The master said, 'I didn't bring a knife.' Stone Chan Master took out a knife from his sleeve and handed it to the master with the blade facing inward. The master said, 'Why not hand the blade this way?' Stone Chan Master said, 'What do you want the back of the knife for?' The master had an awakening from this.
Xingshan asked, 'I heard that you traveled to Mount Wutai, did you see Manjusri (Bodhisattva of Wisdom)?' The master said, 'I saw him.' Xingshan asked, 'What did he say?' The master said, 'He spoke of your birth parents, in the deep grass.' Xingshan was speechless.
The master and Yangshan were enjoying the moon, Yangshan asked, 'When the moon is crescent, where does the round part go? When the moon is full, where does the crescent part go?' The master said, 'When it's crescent, the round aspect is present; when it's round, the crescent aspect is hidden.'
Every time the master saw a monk coming, he would pick up his staff and say, 'All the Buddhas of the three worlds come from this.' But no one understood.
After Changsha heard about it, he said, 'If I see him, I will only tell him to put down his staff.'
別通個訊息來。三聖將此語。去祇對。被師識破。是長沙語。
杏山聞三聖失機。親到石室。才見便問。行者不易。貧道難消。師云。開心碗子盛將來。無縫盤子合將去。說甚麼難消。杏山休去。
潭州大川和尚法嗣
仙天和尚(凡六)
有新羅僧。來參。才展坐具。師捉住云。未離本國時。道取一句。僧無語。師便推出云。問伊一句。便道兩句。
披雲和尚來。才入方丈。師便問。未見東越老人時。如何為物。云云。只見云生碧嶂。焉知月落寒潭。師云。只與么也難得。云云。莫是未見東越老人時訊息么。師便喝。云展兩手。師云。錯怪人底。有甚麼限。云掩耳出去。師云。死卻這漢平生也。
洛平來。師問。甚處來。雲南溪。師云。將得南溪訊息來么。云消即已消。息即未息。師云。最苦是未息。云且道。未息個甚麼。師云。一回見面。千載忘名。平拂袖便行。師云。弄死蛇手。有甚麼限。
有僧來。擬作禮。師云。野狐兒。見個甚麼。便禮拜。僧云。老禿奴。見甚麼。便恁么道。師云。苦哉苦哉。仙天今日忘前失后。云要且得時終不補失。師云。爭不如此。僧云。誰甘。師呵呵大笑云。遠之遠矣。僧四顧而出。
有僧來。才展坐具。師云。這裡會得。早是辜
【現代漢語翻譯】 現代漢語譯本 別傳遞訊息了。三聖將這句話拿去應對，被老師識破，是長沙的說法。
杏山聽說三聖失誤，親自到石室，剛見面就問：『行者不容易，貧道難以消化。』老師說：『用敞開心懷的碗盛過來，用沒有縫隙的盤子合回去，說什麼難以消化？』杏山就離開了。
潭州大川和尚的法嗣
仙天和尚（共六則）
有新羅僧人來參拜，剛展開坐具，老師抓住他說：『未離開本國時，說一句。』僧人無語。老師便推出他說：『問他一句，便說兩句。』
披雲和尚來，剛進入方丈室，老師便問：『未見到東越老人時，如何看待萬物？』披雲說：『只見雲彩在碧綠的山峰間升起，哪裡知道月亮落在寒冷的深潭中。』老師說：『僅僅這樣也很難得。』披雲說：『莫非是未見到東越老人時的訊息嗎？』老師便喝斥。披雲展開雙手。老師說：『錯怪人的地方，有什麼限度？』披雲捂著耳朵出去。老師說：『這人一輩子都白活了。』
洛平來，老師問：『從哪裡來？』洛平說：『南溪。』老師說：『帶來南溪的訊息了嗎？』洛平說：『消散的已經消散，氣息卻沒有停止。』老師說：『最苦的就是沒有停止。』洛平說：『那麼說，沒有停止的是什麼？』老師說：『一回見面，千載忘名。』洛平拂袖便走。老師說：『玩弄死蛇的手，有什麼限度？』
有僧人來，想要行禮，老師說：『野狐精，見到什麼？』便要禮拜。僧人說：『老禿驢，見到什麼？』便這麼說。老師說：『苦啊苦啊，仙天今天忘記了過去，失去了未來。』僧人說：『即使得到時機最終也無法彌補失去。』老師說：『怎麼會不這樣呢？』僧人說：『誰甘心？』老師呵呵大笑說：『遠啊遠啊。』僧人四處張望著出去了。
有僧人來，剛展開坐具，老師說：『在這裡領會，早就辜負了』
【English Translation】 English version Don't pass on any messages. Sansheng took this saying to respond, but the teacher saw through it, it's Changsha's way of speaking.
Xingshan, hearing that Sansheng had made a mistake, personally went to the stone chamber. As soon as they met, he asked: 'It's not easy for the practitioner, it's difficult for the poor monk to digest.' The teacher said: 'Bring it over with an open-hearted bowl, and close it back with a seamless plate. What are you saying is difficult to digest?' Xingshan then left.
The Dharma successor of Abbot Dachuan of Tanzhou
Abbot Xiantian (Six cases in total)
A Silla (ancient Korean kingdom) monk came to pay respects. As soon as he spread his sitting cloth, the teacher grabbed him and said: 'Before leaving your home country, say a sentence.' The monk was speechless. The teacher then pushed him out, saying: 'Ask him one sentence, and he says two sentences.'
Abbot Piyun came, and as soon as he entered the abbot's room, the teacher asked: 'Before seeing the old man of Dongyue, how did you view all things?' Piyun said: 'I only see clouds rising between the green peaks, how would I know the moon is setting in the cold, deep pool?' The teacher said: 'Even just that is hard to come by.' Piyun said: 'Could it be the news from before seeing the old man of Dongyue?' The teacher then shouted. Piyun spread out his hands. The teacher said: 'What limit is there to wrongly accusing people?' Piyun covered his ears and went out. The teacher said: 'This man has wasted his entire life.'
Luoping came, and the teacher asked: 'Where do you come from?' Luoping said: 'Nanxi.' The teacher said: 'Did you bring the news from Nanxi?' Luoping said: 'What has dissipated has already dissipated, but the breath has not stopped.' The teacher said: 'The most bitter thing is that it hasn't stopped.' Luoping said: 'Then tell me, what is it that hasn't stopped?' The teacher said: 'One meeting, and a thousand years of forgetting names.' Luoping flicked his sleeves and left. The teacher said: 'What limit is there to playing with a dead snake's hand?'
A monk came, intending to bow, and the teacher said: 'Wild fox spirit, what do you see?' and then wanted to bow. The monk said: 'Old bald donkey, what do you see?' and then said that. The teacher said: 'Bitter, bitter, Xiantian has forgotten the past and lost the future today.' The monk said: 'Even if you get the opportunity, you will ultimately not be able to make up for the loss.' The teacher said: 'How could it not be like this?' The monk said: 'Who is willing?' The teacher laughed loudly and said: 'Far, far away.' The monk looked around and went out.
A monk came, and as soon as he spread his sitting cloth, the teacher said: 'Understanding here is already betraying'
負平生。云不向這裡會。又作么生。師云。不向這裡會。更向甚麼處會。便打出。
有僧來。才展坐具。師云。不用通時暄。還我文彩未生時道理來。云某甲有口啞卻。即閑苦死。覓個臘月扇子作么。師拈棒。作打勢。僧捉住云。還我未拈棒時道理來。師云。隨我者。隨之南北。不隨我者。死住東西。云隨與不隨。即且置。請和尚。指出東西南北。師便打。
聯燈會要卷第十九 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第四世
潮州大顛和尚法嗣
漳州三平義忠禪師(凡三)
福州楊氏子。
師謁大顛。問不用指東劃西。請師直指。顛云。幽州江口石人蹲。師云。猶是指東劃西。顛云。若是鳳凰兒。不向籬邊討。師作禮。顛云。若不得后語。前話也難圓。
師問侍者。姓甚麼。者云。與和尚同姓。師云。你道。我姓甚麼。者云。問頭何在。師云。幾時曾問你。者云姓者誰。師云。念汝初機。放你三十棒。
師升座次。有道士出。從東過西。有僧出。從西過東。師云。道士卻有見處。師僧未在。道士作禮云。謝師接引。師便打。僧作禮云。乞師指示。師亦
【現代漢語翻譯】 現代漢語譯本 辜負平生啊！你說領悟不在於此，那又該如何是好？ 禪師說：『不在這裡領悟，更在哪裡領悟？』隨即打出去。
有僧人前來，剛鋪開坐具，禪師說：『不用通報寒暄，把文彩未生時的道理還給我。』 僧人說：『我口啞了，閑著苦死了，要臘月天的扇子做什麼？』 禪師拿起棒子，作勢要打。僧人抓住禪師說：『把您未拿起棒子時的道理還給我。』 禪師說：『隨我的人，就隨我走南闖北；不隨我的人，就死守在東西。』 僧人說：『隨與不隨，暫且放下。請和尚指出東西南北。』禪師便打。
《聯燈會要》卷第十九 卍新續藏第 79 冊 No. 1557 《聯燈會要》
《聯燈會要》卷第二十
住泉州崇福禪寺嗣祖比丘 悟明 輯
青原下第四世
潮州大顛和尚法嗣
漳州三平義忠禪師 (凡三)
福州楊氏子。
禪師拜見大顛禪師，問道：『不用指東劃西，請禪師直接指示。』 大顛禪師說：『幽州江口石人蹲。』 禪師說：『這還是指東劃西。』 大顛禪師說：『若是鳳凰兒，不向籬邊討。』 禪師作揖。大顛禪師說：『若不得后語，前話也難圓。』
禪師問侍者：『姓什麼？』 侍者說：『與和尚同姓。』 禪師說：『你說，我姓什麼？』 侍者說：『問頭何在？』 禪師說：『幾時曾問你？』 侍者說：『姓者誰？』 禪師說：『念你初學，放你三十棒。』
禪師升座時，有道士出來，從東走到西；有僧人出來，從西走到東。 禪師說：『道士卻有見地，僧人還不到位。』 道士作揖說：『謝師父接引。』禪師便打。 僧人作揖說：『乞求師父指示。』禪師也打。
【English Translation】 English version What a waste of a lifetime! You say enlightenment isn't found here, then how should it be? The Master said, 'If you don't realize it here, where else will you realize it?' Then he struck him out.
A monk came and just spread his sitting cloth. The Master said, 'No need for formal greetings. Return to me the principle from before the arising of eloquence.' The monk said, 'I am mute, suffering from idleness. What use is a winter fan?' The Master picked up his staff, making a striking gesture. The monk grabbed it and said, 'Return to me the principle from before you picked up the staff.' The Master said, 'Those who follow me, follow me north and south. Those who don't follow me, die stuck in east and west.' The monk said, 'Following or not following, let's put that aside for now. Please, Master, point out east, west, north, and south.' The Master then struck him.
The Comprehensive Record of the Lamps, Volume 19 Supplement to the Buddhist Canon, New Series, Volume 79, No. 1557, The Comprehensive Record of the Lamps
The Comprehensive Record of the Lamps, Volume 20
Compiled by Wuming, a Bhiksu (Buddhist monk) of Chongfu Monastery in Quanzhou, a Dharma heir
Fourth Generation under Qingyuan
Dharma Descendant of Great Master Dian of Chaozhou
Chan Master Yizhong of Sanping in Zhangzhou (Total of Three)
A son of the Yang family from Fuzhou.
The Master visited Great Master Dian and asked, 'No need to point east or draw west, please Master directly indicate.' Dian said, 'A stone man squats at the river mouth of Youzhou.' The Master said, 'That is still pointing east and drawing west.' Dian said, 'If you are a phoenix chick, you won't seek it by the fence.' The Master bowed. Dian said, 'If you don't get the later words, the previous words are hard to complete.'
The Master asked the attendant, 'What is your surname?' The attendant said, 'The same surname as the Master.' The Master said, 'You tell me, what is my surname?' The attendant said, 'Where is the question coming from?' The Master said, 'When did I ever ask you?' The attendant said, 'Who is the one with the surname?' The Master said, 'Considering you are a beginner, I'll give you thirty blows.'
When the Master ascended the seat, a Taoist came out, going from east to west; a monk came out, going from west to east. The Master said, 'The Taoist has a point of view, the monk is not there yet.' The Taoist bowed and said, 'Thank you, Master, for the guidance.' The Master then struck him. The monk bowed and said, 'Begging Master for instruction.' The Master also struck him.
打。
乃謂眾云。此兩件公案。且作么生斷。還有斷得底么。如是三問。眾無對。師云。既無人斷得。老僧為斷去也。擲下拄杖。便歸方丈。
大溈喆云。若不是三平。洎乎作道理斷。卻不見石鞏道。三十年。一張弓。兩隻箭。只射得半個聖人。果然。
馬頰山本空和尚(凡一)
示眾云。只這施為動轉。還合得本來祖翁么。若合得。十二時中。無虛棄底道理。若合不得。喫茶說話。往往喚作茶話去。
僧問。如何免得不成茶話去。師云。你還識得口也未。云如何是口。師云。兩片皮也不識。云如何是本來祖翁。師云。大眾前。不得牽爺恃娘。云大眾欣然去也。師云。你試點大眾性看。僧作禮。師云。汝往往道一性一切性去。僧欲進語。師云。辜負平生行腳眼。
本生和尚(凡二)
拈拄杖。示眾云。我若拈起。汝便向未拈起時。作道理。我若不拈起。你便向拈起時。作主宰。且道。老僧為人。在甚麼處。
有僧出雲。不敢妄生節目師云。也知阇梨不分外。云高高處。平之有餘。低低處。觀之不足。師云。節目上更生節目。僧無語。師云。掩鼻偷香。空招罪犯。
雪竇云。這僧善能切瑳。爭柰弓折箭盡。雖然如是。且本生是作家宗師。拈起也。天回地轉。應
【現代漢語翻譯】 現代漢語譯本： 打。
於是對大家說：『這兩件公案，你們打算如何判斷？有能判斷的嗎？』這樣問了三次，大家都沒有回答。禪師說：『既然沒有人能判斷，老衲就來判斷了。』說完，扔下拄杖，便回方丈去了。
大溈喆禪師評論說：『如果不是三平禪師，恐怕會用道理來判斷。卻沒看到石鞏禪師說：三十年，一張弓，兩隻箭，只射得半個聖人。』果然如此。
馬頰山本空和尚(共一段)
開示大眾說：『僅僅是這些施為動轉，還符合本來的祖師之意嗎？如果符合，那麼十二時辰中，就沒有虛度光陰的道理。如果不符合，那麼喝茶說話，往往就變成了閑聊。』
有僧人問：『如何才能避免變成閑聊呢？』禪師說：『你還認識自己的口嗎？』僧人問：『什麼是口？』禪師說：『兩片皮也不認識。』僧人問：『什麼是本來的祖師之意？』禪師說：『大眾面前，不得倚仗父母。』僧人說：『大眾欣然離去了。』禪師說：『你試著點出大眾的自性來看看。』僧人作禮。禪師說：『你往往說一性即一切性。』僧人想要進一步說話，禪師說：『辜負了平生行腳的眼力。』
本生和尚(共二段)
拿起拄杖，開示大眾說：『我如果拿起拄杖，你們就向我未拿起拄杖時，用道理來解釋。我如果不拿起拄杖，你們就向我拿起拄杖時，來做主宰。那麼，老衲為人，究竟在哪裡呢？』
有僧人出來說：『不敢妄自生出事端。』禪師說：『也知道你還算本分。』僧人說：『高高的地方，削平還有剩餘；低低的地方，觀察還不足夠。』禪師說：『事端上又生出事端。』僧人無語。禪師說：『掩鼻偷香，白白招來罪過。』
雪竇禪師評論說：『這僧人很會琢磨，無奈弓已折斷，箭已用盡。雖然如此，本生禪師是位作家宗師，拿起拄杖，就能天回地轉，應...
【English Translation】 English version: Hitting.
Then he said to the assembly, 'These two cases, how do you intend to judge them? Is there anyone who can judge them?' He asked this three times, but no one answered. The Master said, 'Since no one can judge, this old monk will judge them.' He threw down his staff and returned to his room.
Great Master Weizhe commented, 'If it weren't for Sanping (Sanping: a Chan master), he would probably use reasoning to judge. But he didn't see what Shigong (Shigong: a Chan master) said: Thirty years, one bow, two arrows, only shot half a sage.' Indeed.
Mount Majia, Monk Benkong (Total of one section)
Instructing the assembly, he said, 'Do these actions and movements accord with the original ancestral intention? If they do, then there is no wasted time in the twelve periods of the day. If they don't, then drinking tea and talking often become mere tea talk.'
A monk asked, 'How can one avoid turning it into mere tea talk?' The Master said, 'Do you even recognize your own mouth?' The monk asked, 'What is the mouth?' The Master said, 'You don't even recognize the two pieces of skin.' The monk asked, 'What is the original ancestral intention?' The Master said, 'In front of the assembly, do not rely on your parents.' The monk said, 'The assembly happily departs.' The Master said, 'Try to point out the self-nature of the assembly for me to see.' The monk bowed. The Master said, 'You often say that one nature is all natures.' The monk wanted to speak further, but the Master said, 'You have wasted the eyesight of a lifetime of pilgrimage.'
Monk Bensheng (Total of two sections)
Raising his staff, he instructed the assembly, 'If I raise the staff, you will try to explain it with reasoning before I raise it. If I don't raise the staff, you will try to take control when I raise it. Then, where is this old monk's intention for people?'
A monk came forward and said, 'I dare not create unnecessary complications.' The Master said, 'I also know that you are not going beyond your bounds.' The monk said, 'In high places, leveling is more than enough; in low places, observation is not sufficient.' The Master said, 'Complications arise on top of complications.' The monk was speechless. The Master said, 'Covering your nose to steal fragrance, you invite sin in vain.'
Zen Master Xuedou commented, 'This monk is good at polishing, but unfortunately, the bow is broken and the arrows are exhausted. Even so, Monk Bensheng is a master of the craft; raising the staff, he can turn the world upside down, responding...
須拱手歸降。放下也。草偃風行。必合全身遠害。還見本生為人處也無。復拈起拄杖云。太平本是將軍致。不許將軍見太平。
師問僧。甚處來。云太原來。師云。那邊風景如何。云與此間不別。師云。且道此間風景如何。雲和尚與某甲不同。師云。踏破施主草鞋。當爲何事。僧無對。師云。即古即今。出個問處且難。乃至老僧。亦出不得。
侍郎文公韓愈(凡四)
公鎮潮州。暇日謁大顛。問弟子軍州事多。省要處。乞師一言。顛據坐。公罔措。時三平義忠禪師。侍立。乃敲繩床三下。顛回顧云。作么。忠云。先以定動。后以智㧞。公作禮云。和尚門風高峻。弟子。于侍者邊。得個入處。
三平遷化。眾請公作喪主。公將手巾一條。蓋一面砂鑼。上橫一口劍。直到龕前。放下云。還有人道得么。若道得。某甲即作喪主。若道不得。某甲即不作喪主。其時一眾無對。公踢翻砂鑼。哭云。蒼天蒼天。先師遠矣。
羅山閑。到三平讀碑。見載其事。乃云。噫。大奇大奇。三平門下。六百來人。總被個俗漢吞卻也。陳老師當時若在。未放他過在。
時有僧問。只如侍郎與么上來。未審作么生祇對。羅山云。我當時若在。只將七尺布巾。蓋卻頭。橫亞一柄靈刃刀。以手握起孝幕。當門而
【現代漢語翻譯】 現代漢語譯本：必須拱手投降。放下一切吧。如同草隨風倒伏一般。必定要保全自身，遠離禍害。你還記得你本來的面目嗎？說完，又拿起拄杖說：『太平本是將軍所致，但不允許將軍見到太平。』
禪師問僧人：『從哪裡來？』僧人回答：『從太原（Taiyuan）來。』禪師問：『那邊的風景如何？』僧人說：『和這裡沒什麼區別。』禪師說：『那麼，你說說這裡的風景如何？』僧人說：『和尚您與我不同。』禪師說：『踏破施主的草鞋，該當如何？』僧人無言以對。禪師說：『無論是過去還是現在，提出一個問題都很難，甚至連老衲也無法解答。』
侍郎文公韓愈（Han Yu）（共有四則）
韓愈（Han Yu）公鎮守潮州（Chaozhou）時，空閑時拜訪大顛（Da Dian）禪師，問道：『弟子我管理軍州事務繁多，請禪師用一句話概括最重要的。』大顛（Da Dian）禪師只是坐在那裡。韓愈（Han Yu）公不知所措。當時三平義忠（Sanping Yizhong）禪師侍立在旁，便敲了三下繩床。大顛（Da Dian）禪師回頭問道：『作什麼？』義忠（Yizhong）禪師說：『先用定力來應對動亂，後用智慧來解決問題。』韓愈（Han Yu）公行禮說：『和尚您的門風高峻，弟子我從侍者這裡得到了一些啓發。』
三平（Sanping）禪師圓寂后，眾人請韓愈（Han Yu）公主持喪事。韓愈（Han Yu）公拿了一條手巾，蓋在一面砂鑼上，上面橫放一把劍，一直走到靈龕前，放下東西說：『還有人能說出個道理嗎？如果說得出，我就來主持喪事；如果說不出，我就不主持。』當時眾人無言以對。韓愈（Han Yu）公踢翻砂鑼，哭道：『蒼天啊蒼天，先師已經遠去了！』
羅山閑（Luoshan Xian）禪師到三平（Sanping）寺，讀碑文，看到記載這件事，於是說：『噫！太奇怪了，太奇怪了！三平（Sanping）門下有六百多人，竟然都被這個俗人給吞沒了。陳老師（Teacher Chen）當時如果在這裡，一定不會放過他。』
當時有僧人問：『像侍郎這樣來，該如何應對？』羅山（Luoshan）禪師說：『我當時如果在這裡，就用七尺布巾蓋住他的頭，橫放一把靈刃刀，用手握住孝幕，擋在門口。』
【English Translation】 English version: One must surrender with folded hands. Let go of everything. Like grass bending in the wind. One must preserve oneself and stay away from harm. Do you still remember your original face? After saying that, he picked up his staff again and said, 'Peace is brought about by the general, but the general is not allowed to see peace.'
The Zen master asked a monk, 'Where do you come from?' The monk replied, 'From Taiyuan (Taiyuan).' The Zen master asked, 'How is the scenery there?' The monk said, 'Not much different from here.' The Zen master said, 'Then, tell me, how is the scenery here?' The monk said, 'You, the monk, are different from me.' The Zen master said, 'What should be done about trampling on the benefactor's straw sandals?' The monk was speechless. The Zen master said, 'Whether past or present, it is difficult to raise a question, even for this old monk to answer.'
Attendant Minister Han Yu (Han Yu) (Four stories in total)
When Han Yu (Han Yu) was stationed in Chaozhou (Chaozhou), he visited Zen Master Da Dian (Da Dian) in his spare time and asked, 'I, your disciple, manage many military and state affairs. Please, Master, summarize the most important thing in one sentence.' Zen Master Da Dian (Da Dian) just sat there. Han Yu (Han Yu) was at a loss. At that time, Zen Master Sanping Yizhong (Sanping Yizhong) was standing by, so he knocked on the rope bed three times. Zen Master Da Dian (Da Dian) turned around and asked, 'What are you doing?' Yizhong (Yizhong) Zen Master said, 'First use stillness to respond to disturbance, then use wisdom to solve problems.' Han Yu (Han Yu) bowed and said, 'Your monastic tradition is lofty, Master. I have gained some insight from the attendant.'
After Zen Master Sanping (Sanping) passed away, everyone asked Han Yu (Han Yu) to preside over the funeral. Han Yu (Han Yu) took a towel, covered a sand gong with it, placed a sword horizontally on top, and walked straight to the shrine, put down the things and said, 'Is there anyone who can explain the reason? If you can explain it, I will preside over the funeral; if you cannot, I will not.' At that time, everyone was speechless. Han Yu (Han Yu) kicked over the sand gong and cried, 'Heaven, oh heaven, the late master has gone far away!'
Zen Master Luoshan Xian (Luoshan Xian) went to Sanping (Sanping) Temple, read the inscription on the stele, and saw the record of this event, so he said, 'Alas! How strange, how strange! More than six hundred people under Sanping's (Sanping) gate were all swallowed up by this layman. If Teacher Chen (Teacher Chen) had been here at that time, he would not have let him get away with it.'
At that time, a monk asked, 'If an attendant minister comes like this, how should we respond?' Zen Master Luoshan (Luoshan) said, 'If I had been here at that time, I would have covered his head with a seven-foot cloth, placed a sharp blade horizontally, and held the mourning curtain in my hand, blocking the door.'
坐。看韓家個漢。要作喪主。也未得。要不作喪主。也未得。進之須有理。退之須有理(統要云。漳守姓韓。非文公也)。
公問僧。承聞講得肇論。是否。云不敢。公云。肇有四不遷。是否。云是。公將茶盞。撲破云。這個是遷不遷。僧無對。
汾陽昭代云。識得侍郎。
公因唐憲宗。迎佛骨。入大內供養。夜放光明。次日早朝。群臣皆賀。陛下聖德聖感。唯公不賀。上宣問。群臣皆賀。卿何獨不賀。公奏云。臣曾看佛書。佛光非青黃赤白等相。此是神龍衛護之光。上問。如何是佛光。公無對。因以罪出。
雪竇代云。陛下高垂天鑒。
青原下第五世
澧州龍潭崇信禪師法嗣
鼎州德山宣鑒禪師(凡十三)
劍南周氏子。師在蜀。業金剛經。因號周金剛。嘗謂同學云。一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。
后聞南方禪席頗盛。師氣不平。謂同列曰。出家兒。千劫學佛威儀。萬劫學佛細行。尚不得成佛。南方魔子。敢言。直指人心。見性成佛。我當樓其窟穴。滅其種族。以報佛恩。遂擔青龍疏抄。出蜀。及中路。遇一賣餅婆子。師放下疏抄。問婆云。買餅點心。婆斂手云。上座擔者。何文字師云。青龍疏抄。婆云。講何經。師
【現代漢語翻譯】 現代漢語譯本：
坐下。看著韓家的那個漢子。要做喪主，也不行；要不作喪主，也不行。進退都必須有道理（統要記載：漳州太守姓韓，不是韓愈）。
刺史問僧人：『聽說你講《肇論》，是嗎？』僧人說：『不敢當。』刺史說：『肇論有「四不遷」，是嗎？』僧人說是。刺史拿起茶盞，摔碎說：『這個是遷還是不遷？』僧人無言以對。
汾陽昭代說：『認得侍郎。』
刺史因為唐憲宗迎接佛骨進入大內供養，夜晚放出光明。第二天早朝，群臣都祝賀：『陛下聖德聖感。』只有刺史不祝賀。皇上問：『群臣都祝賀，你為什麼唯獨不祝賀？』刺史奏道：『臣曾看過佛書，佛光不是青黃赤白等相。這是神龍衛護的光。』皇上問：『什麼是佛光？』刺史無言以對，因此獲罪被貶。
雪竇代說：『陛下高高地垂下天鑒。』
青原下第五世
澧州龍潭崇信禪師法嗣
鼎州德山宣鑒禪師（共十三位）
劍南周氏之子。禪師在蜀地，精研《金剛經》，因此號稱周金剛。他曾對同學說：『一毛吞海，海性沒有虧損；纖細的芥子投向刀鋒，刀鋒的銳利不會動搖。學與無學，只有我知道。』
後來聽說南方禪宗非常興盛，禪師心中不平，對同伴說：『出家之人，千劫學習佛的威儀，萬劫學習佛的細行，尚且不能成佛。南方的魔子，竟然敢說「直指人心，見性成佛」。我應當搗毀他們的巢穴，滅絕他們的種族，來報答佛恩。』於是挑著《青龍疏抄》，離開蜀地。走到半路，遇到一位賣餅的婆婆。禪師放下《疏抄》，問婆婆說：『買餅點心。』婆婆拱手說：『上座擔的是什麼文字？』禪師說：『《青龍疏抄》。』婆婆問：『講的是什麼經？』禪師
【English Translation】 English version:
Sit down. Look at that Han from the Han family. To be the chief mourner is not permissible; not to be the chief mourner is also not permissible. Advancing must have reason; retreating must have reason (Tongyao records: The prefect of Zhangzhou is surnamed Han, not Han Yu).
The governor asked a monk: 'I heard you lecture on the Zhao Lun (Treatise of Zhao), is that so?' The monk said: 'I dare not claim so.' The governor said: 'Zhao Lun has the 'Four Immovables', is that so?' The monk said yes. The governor picked up a teacup, smashed it, and said: 'Is this moving or unmoving?' The monk had no reply.
Fenyang Zhaodai said: 'Recognizes the vice minister.'
The governor, because Emperor Xianzong of Tang welcomed the Buddha's bones into the palace for offerings, and at night they emitted light. The next day at the early court, all the officials congratulated: 'Your Majesty's sagely virtue is deeply felt.' Only the governor did not congratulate. The Emperor asked: 'All the officials congratulate, why are you alone not congratulating?' The governor replied: 'I have read Buddhist scriptures, the Buddha's light is not of blue, yellow, red, or white appearances. This is the light of the divine dragons protecting it.' The Emperor asked: 'What is the Buddha's light?' The governor had no reply, and was therefore punished and demoted.
Xuědòu said on behalf of him: 'Your Majesty casts down the heavenly mirror from high above.'
The fifth generation under Qingyuan
Lineage of Zen Master Chongxin of Longtan in Lizhou
Zen Master Xuanjian of Deshan in Dingzhou (Total of thirteen)
A son of the Zhou family from Jiannan. The master was in Shu, studying the Diamond Sutra, hence the name Zhou Diamond. He once said to his fellow students: 'A single hair swallows the sea, the sea's nature is not diminished; a tiny mustard seed thrown at a blade's edge, the blade's sharpness does not waver. Learning and non-learning, only I know.'
Later, hearing that the Southern Chan school was flourishing, the master was indignant and said to his companions: 'A monastic, learning the Buddha's deportment for thousands of kalpas, learning the Buddha's subtle practices for tens of thousands of kalpas, still cannot become a Buddha. The demonic children of the South dare to say 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha.' I shall destroy their caves and exterminate their race to repay the Buddha's kindness.' Thereupon, he carried the Qinglong Shu Chao (Qinglong Commentary) and left Shu. On the way, he met an old woman selling cakes. The master put down the Shu Chao and asked the old woman: 'Buying cakes for a snack.' The old woman clasped her hands and said: 'What texts are you carrying, monk?' The master said: 'Qinglong Shu Chao.' The old woman asked: 'Which sutra does it explain?' The master
云。金剛經。婆云。婆有一問。上座若道得。即舍餅充點心。師云。便請。婆云。經中道。過去心不可得。見在心不可得。未來心不可得。上座鼎鼎。是點那個心。師無對。
徑造龍潭。才相見。便問。久響龍潭。及乎到來。潭又不見。龍又不現。潭云。子親到龍潭。師作禮而退。
雪竇云。將錯就錯 云峰悅云。大小德山。向齏甕里淹殺 黃龍心云。雪竇與么。不知德山將錯就錯。龍潭將錯就錯。識休咎底衲僧。必知去處。未過關者。亦宜辨白。還相委悉么。縱饒栽種得。不是棟樑材。
師因侍立龍潭。抵夜。潭云。夜深。子何不下去。師即珍重。揭簾而出。見外面黑。卻回云。外面黑。潭點紙燈。度與師。師擬接。潭便吹滅。師於此大悟。便作禮。潭云。子見個甚麼道理。師云。某甲從今日去。不疑天下老和尚舌頭。
次日龍潭升堂云。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時異日。向孤峰頂上。立吾道去在。
師取疏抄。於法堂前。將一炬火。提起云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。將疏抄便燒。於是取辭。
師到溈山。挾復子。於法堂。從西過東。從東過西。顧視方丈。溈山不顧。師云無無。便出去(雪竇云。勘破了也)。師
【現代漢語翻譯】 現代漢語譯本： 雲門文偃（Yunmen Wenyan）問道：『婆（指老婆子）有一個問題。上座（指德山宣鑒）如果答得上來，我就把餅舍給你充當點心。』德山宣鑒說：『請問吧。』婆說：『經中說，過去心不可得，現在心不可得，未來心不可得。上座你急匆匆地，是要點哪個心呢？』德山宣鑒無言以對。
於是德山宣鑒直接前往龍潭崇信（Longtan Chongxin）處。剛一見面，便問道：『久聞龍潭之名，及至到來，潭卻不見，龍也不現。』龍潭崇信說：『你親自到了龍潭。』德山宣鑒作揖後退下。
雪竇顯（Xuedou Xian）評論說：『將錯就錯。』云峰悅（Yunfeng Yue）說：『德山宣鑑真是，被淹死在鹹菜缸里了。』黃龍心（Huanglong Xin）說：『雪竇顯這樣說，不知是德山宣鑒將錯就錯，還是龍潭崇信將錯就錯。懂得其中休咎的衲僧，必定知道去處。尚未過關的人，也應該辨別清楚。還想知道詳細情況嗎？縱然栽種得好，也不是棟樑之材。』
德山宣鑒因為侍立在龍潭崇信身邊，到了深夜。龍潭崇信說：『夜深了，你為何不下去休息？』德山宣鑑於是恭敬地行禮，揭開簾子走出去，看見外面一片漆黑，又回來稟告說：『外面一片漆黑。』龍潭崇信點燃紙燈，遞給德山宣鑒。德山宣鑒剛要接，龍潭崇信便吹滅了。德山宣鑑於此大悟，便作禮。龍潭崇信問：『你見到了什麼道理？』德山宣鑒說：『我從今天起，不再懷疑天下老和尚的舌頭（指不再懷疑他們的教誨）。』
第二天，龍潭崇信升座說法，說：『大眾中有一個人，牙齒如劍樹，口似血盆，一棒打不回頭。他日異時，將在孤峰頂上，樹立我的道。』
德山宣鑒拿起疏抄（對經書的註解），在法堂前，用一炬火，提起說：『窮盡各種玄妙的辯論，若一毫毛置於太虛空；竭盡世間樞要的機巧，似一滴水投于巨大深壑。』於是將疏抄燒掉，從此告別文字。
德山宣鑒來到溈山靈佑（Weishan Lingyou）處，挾著復子（包裹），在法堂里，從西走到東，又從東走到西，顧視方丈（住持的房間），溈山靈佑不理睬他。德山宣鑒說『無，無』，便出去了（雪竇顯評論說：『勘破了也』）。
【English Translation】 English version: Yunmen Wenyan asked: 'An old woman (婆) has a question. If the venerable monk (上座, referring to Deshan Xuanjian) can answer it, I will give him my cake as a snack.' Deshan Xuanjian said: 'Please ask.' The old woman said: 'The sutra says that the past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. Venerable monk, in such a hurry, which mind are you trying to grasp?' Deshan Xuanjian was speechless.
Then Deshan Xuanjian went directly to Longtan Chongxin. As soon as they met, he asked: 'I have long heard of Longtan (Dragon Pool), but now that I have arrived, the pool is nowhere to be seen, and the dragon is not present.' Longtan Chongxin said: 'You have personally arrived at Longtan.' Deshan Xuanjian bowed and withdrew.
Xuedou Xian commented: 'Making the best of a bad bargain.' Yunfeng Yue said: 'Deshan Xuanjian is truly drowned in a pickle jar.' Huanglong Xin said: 'Xuedou Xian's words make one wonder whether it was Deshan Xuanjian or Longtan Chongxin who was making the best of a bad bargain. A monk who understands the good and bad fortune of this situation will surely know where to go. Those who have not yet passed through this barrier should also discern it clearly. Do you want to know the details? Even if the planting is good, it is not suitable for being a pillar.'
Deshan Xuanjian was attending Longtan Chongxin, and it was late at night. Longtan Chongxin said: 'It is late, why don't you go down to rest?' Deshan Xuanjian respectfully bowed, lifted the curtain, and went out. Seeing that it was dark outside, he returned and said: 'It is dark outside.' Longtan Chongxin lit a paper lantern and handed it to Deshan Xuanjian. As Deshan Xuanjian was about to take it, Longtan Chongxin blew it out. Deshan Xuanjian had a great enlightenment at this moment and bowed. Longtan Chongxin asked: 'What principle have you seen?' Deshan Xuanjian said: 'From today onwards, I will no longer doubt the tongues (teachings) of all the old monks in the world.'
The next day, Longtan Chongxin ascended the Dharma hall and said: 'Among you, there is a man whose teeth are like sword trees and whose mouth is like a blood basin, who will not turn back even if struck with a stick. In the future, he will establish my Way on the solitary peak.'
Deshan Xuanjian took the commentaries (疏抄) and, in front of the Dharma hall, raised a torch and said: 'Exhausting all profound arguments is like placing a hair in the vast emptiness; exhausting all the crucial mechanisms of the world is like dropping a drop of water into a huge ravine.' Then he burned the commentaries, thus bidding farewell to written words.
Deshan Xuanjian arrived at Weishan Lingyou's place, carrying his baggage (復子), and walked from west to east and from east to west in the Dharma hall, looking at the abbot's room (方丈). Weishan Lingyou ignored him. Deshan Xuanjian said 'No, no,' and then left (Xuedou Xian commented: 'He has seen through it').
至門首。卻云。也不得草草。卻具威儀。再入相見。才跨門。提起坐具。召雲和尚。溈山擬取拂子。師便喝。拂袖而出。(雪竇云。勘破了也)溈山至晚。問首座。今日新到。在甚麼處。座云。當時背卻法堂。著草鞋出去了也。溈云。還識此人么。云不識。溈云。此子已后。向孤峰頂上。盤結草菴。呵佛罵祖去在(雪竇云。雪上加霜)。
五祖戒云。德山作賊人心虛。溈山賊過後張弓。
妙喜云。二尊宿。恁么相見。每人失卻一隻眼。
示眾云。於己無事。則勿妄求。妄求而得。亦非得也。汝但無事於心。無心於事。則虛而靈。空而妙。若毫端許。言之本末者。皆為自欺。何故。毫𨤲繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終而無益。
小參。示眾云。今夜不答話。問話者。三十棒。時有僧出。作禮。師便打。僧云。某甲話也未問。為甚便打。師云。你是甚處人。云新羅人。師云。未跨船舷時。好與三十棒。
法眼云。大小德山。話作兩橛 德山密雲。大小德山。龍頭蛇尾 雪竇云。二尊宿。雖善裁長補短。舍重從輕。要見德山老漢。亦未可在。何故。殊不知。德山握閫外之威權。有當斷不斷。
【現代漢語翻譯】 現代漢語譯本：
（僧人）到了門口，卻說：『也不能草率。』於是整理好威儀，再次進去拜見。剛跨過門檻，提起坐具，呼喚溈山和尚（潙山禪師）。溈山（潙山）想要拿起拂子，僧人便大喝一聲，拂袖而去。（雪竇（雪竇）評論說：『勘破了他了。』）
溈山（潙山）到了晚上，問首座：『今天新來的僧人，在什麼地方？』首座說：『當時背對著法堂，穿著草鞋出去了。』溈山（潙山）說：『你認識這個人嗎？』首座說：『不認識。』溈山（潙山）說：『這人以後，會在孤峰頂上，盤結草菴，呵佛罵祖去了。』（雪竇（雪竇）評論說：『雪上加霜。』）
五祖戒（五祖戒）說：『德山（德山）像作賊一樣心虛，溈山（潙山）像賊走後才張弓。』
妙喜（妙喜）說：『兩位尊宿，這樣相見，每人失去一隻眼睛。』
開示大眾說：『對於自己沒有的事情，就不要胡亂追求。胡亂追求而得到，也不是真的得到。你們只要心裡沒有事，對事情沒有心，那麼就會虛靈，空妙。如果有一點點，說到事情的本末，都是在自欺欺人。為什麼呢？一絲一毫的繫念，都是三塗（三惡道）的業因。稍微產生一點情念，就會被束縛萬劫。聖名凡號，都是虛假的名稱。殊異的相貌，低劣的形體，都是虛幻的色相。你們想要追求它，難道不會被它連累嗎？等到厭惡它的時候，又會成為大患，最終沒有任何益處。』
小參時，開示大眾說：『今晚不回答問題。問問題的人，打三十棒。』當時有個僧人出來，行禮。禪師便打。僧人說：『我話還沒問，為什麼就打？』禪師說：『你是哪裡人？』僧人說：『新羅人。』禪師說：『還沒跨上船舷的時候，就該打三十棒。』
法眼（法眼）說：『大小德山（德山），把話說成兩截。』德山密雲（德山密雲）說：『大小德山（德山），龍頭蛇尾。』雪竇（雪竇）說：『兩位尊宿，雖然善於裁剪長處，彌補短處，捨棄重的，選擇輕的，想要見到德山老漢（德山老漢），也不可以。為什麼呢？殊不知，德山（德山）掌握著閫外的威權，有當斷不斷的毛病。』
【English Translation】 English version:
(The monk) arrived at the gate, but said, 'It is not appropriate to be hasty.' Then he adjusted his demeanor and entered again to pay respects. Just as he crossed the threshold, he raised his sitting cloth and called out to Venerable Weishan (潙山, Weishan Zen Master). Weishan (潙山) intended to take up his whisk, but the monk shouted and flung his sleeves, leaving. (Xuedou (雪竇, Xuedou), commented: 'He saw through him.')
In the evening, Weishan (潙山) asked the head monk, 'Where is the newly arrived monk today?' The head monk said, 'At that time, he turned his back on the Dharma hall and went out wearing straw sandals.' Weishan (潙山) said, 'Do you recognize this person?' The head monk said, 'No.' Weishan (潙山) said, 'This person will later build a thatched hut on the peak of a solitary mountain, scolding the Buddha and cursing the Patriarchs.' (Xuedou (雪竇) commented: 'Adding frost to snow.')
Five Ancestor Jie (五祖戒, Five Ancestor Jie) said, 'Deshan (德山, Deshan) is like a thief with a guilty conscience; Weishan (潙山) is like drawing a bow after the thief has gone.'
Miaoxi (妙喜, Miaoxi) said, 'These two venerable monks, meeting in this way, each loses an eye.'
He addressed the assembly, saying, 'If there is nothing to do for oneself, then do not seek recklessly. Even if you obtain something through reckless seeking, it is not truly obtained. You only need to have no affairs in your mind and no mind in affairs, then you will be empty and spiritual, empty and wonderful. If there is even a hair's breadth of discussing the beginning and end of things, it is all self-deception. Why? A hair's breadth of attachment is the karmic cause of the three evil realms (三塗, three evil realms). A fleeting moment of emotional arising is a bondage for myriad kalpas. Holy names and mundane titles are all empty sounds. Distinctive appearances and inferior forms are all illusory colors. If you desire to seek them, will you not be burdened by them? And when you厭惡them, it becomes a great affliction, ultimately without benefit.'
During a small gathering, he addressed the assembly, saying, 'Tonight, I will not answer questions. Whoever asks a question will receive thirty blows.' At that time, a monk came forward and bowed. The master struck him. The monk said, 'I have not yet asked a question; why do you strike me?' The master said, 'Where are you from?' The monk said, 'A Silla (新羅, Silla) person.' The master said, 'Before you even crossed the ship's舷, you deserved thirty blows.'
Fayan (法眼, Fayan) said, 'Great and small Deshan (德山), speak of it as two separate things.' Deshan Miyun (德山密雲, Deshan Miyun) said, 'Great and small Deshan (德山), a dragon's head and a snake's tail.' Xuedou (雪竇) said, 'Although the two venerable monks are good at trimming the long and supplementing the short, abandoning the heavy and choosing the light, it is not yet possible to see the old man Deshan (德山老漢, old man Deshan). Why? They do not know that Deshan (德山) holds the authority outside the inner chambers, and has the fault of not being decisive when he should be.'
不招其亂底劍子。諸人要識新羅僧么。只是撞著露柱底瞎漢 大溈喆云。德山大似清平世界锃甲磨槍。這僧不惜性命。身挨白刃。
示眾云。問則有過。不問猶乖。
時有僧出作禮。師便打。僧云。某甲話也未問。為甚便打。師云。待你開口。堪作甚麼。
示眾云。諸子從朝至暮。有甚麼事。莫要逞驢唇馬觜。問德山老漢么。我且不怕你。未審諸子。有何疑慮。近來末法時代。多有鬼神群隊。傍家走言。我是禪師。未審學得多少禪道。說似老漢來。你諸方老禿奴。教你修行作佛。傍家行腳。成得幾個佛也。你若無可學。又走作甚麼。若有學者。你將取學得底來。呈似老僧看。一句不相當。須吃痛棒。始得。你被他諸方老禿奴。魔魅著。便道。我是修行人。打硬作模作樣。恰似得道底人面孔。莫取次用心。萬劫千生。輪迴三界。皆為有心。何故。心生則種種法生。若能一念不生。則永脫生死。不被生死纏縛。要行即行。要坐即坐。更有甚麼事。仁者。我見你諸人。到處發心。向老禿奴會下。學佛法。荷負不惜身命。皆被釘卻諸子眼睛。斷諸子命根。三二百個淫女相似。道我王化建立法幢。為後人開眼目。自救得么。仁者如此說修行。豈不聞道。老胡經三大阿僧祇劫修行。即今何在。八十年後死去。與
【現代漢語翻譯】 現代漢語譯本： 不招惹混亂的劍子（比喻鋒芒內斂之人）。你們想認識新羅僧（指來自新羅的僧人）嗎？他就像撞到露柱的瞎子一樣。 大溈喆（禪師名號）說，德山（禪師名號）很像太平盛世擦亮盔甲磨利槍矛，這僧人不惜性命，身臨白刃。 開示大眾說：提問就有了過失，不提問仍然不對。 當時有個僧人出來行禮，禪師就打他。僧人說：『我話還沒問，為什麼就打？』禪師說：『等你開口，能做什麼？』 開示大眾說：各位從早到晚，有什麼事？不要逞口舌之利，想問德山老漢嗎？我可不怕你們。不知各位，有什麼疑慮？近來末法時代，有很多鬼神之流，到處遊走說：『我是禪師。』不知學了多少禪道，說來給老漢聽聽。你們這些各處的老禿驢，教你們修行成佛，到處遊走，能成就幾個佛？你們如果沒什麼可學，又到處跑什麼？如果有學到的，就把你學到的拿來，給老僧看看。一句話不對，就要挨痛打才行。你們被那些各處的老禿驢迷惑了，就說：『我是修行人。』裝模作樣，好像得道的人一樣。不要隨便用心，萬劫千生，輪迴三界，都是因為有心。為什麼呢？心生則種種法生，如果能一念不生，就能永遠脫離生死，不被生死束縛。想走就走，想坐就坐，還有什麼事？各位，我見你們到處發心，在老禿驢門下，學佛法，拚命努力，都被釘住了眼睛，斷了命根，像三二百個**一樣，說我王化建立法幢，為後人開眼目，能自救嗎？各位這樣說修行，難道沒聽說過，老胡（指釋迦牟尼佛）經過三大阿僧祇劫（極長的時間單位）修行，現在在哪裡？八十年後死去，和
【English Translation】 English version: The sword's edge that does not invite chaos (a metaphor for someone with restrained sharpness). Do you want to recognize the Silla monk (referring to a monk from Silla)? He is like a blind man bumping into a pillar. Dawei Zhe (name of a Chan master) said, 'Deshan (name of a Chan master) is much like a world of peace polishing armor and sharpening spears. This monk does not cherish his life, facing the white blade.' Instructing the assembly, he said: 'To ask is to have fault; not to ask is still wrong.' At that time, a monk came out and bowed. The master then struck him. The monk said, 'I haven't even asked my question, why do you strike me?' The master said, 'If I wait for you to open your mouth, what good would you be?' Instructing the assembly, he said: 'All of you, from morning till night, what is the matter? Don't show off your donkey lips and horse jaws. Do you want to ask old man Deshan? I am not afraid of you. I wonder, all of you, what doubts do you have? Lately, in this Dharma-ending age, there are many ghosts and spirits, running around saying, 'I am a Chan master.' I wonder how much Chan practice you have learned; tell it to this old man. You old bald donkeys from all directions, teaching you to cultivate and become Buddhas, running around everywhere, how many Buddhas can you achieve? If you have nothing to learn, why are you running around? If you have something to learn, bring what you have learned and show it to this old monk. If one sentence is not appropriate, you must receive a painful beating. You are bewitched by those old bald donkeys from all directions, and then you say, 'I am a cultivator.' Putting on airs, acting as if you have attained the Way. Don't carelessly use your mind. For countless kalpas and lives, you will revolve in the three realms, all because of having a mind. Why? When the mind arises, all kinds of dharmas arise. If you can have one thought not arise, then you can forever escape birth and death, and not be bound by birth and death. If you want to walk, then walk; if you want to sit, then sit. What else is there to do? Gentlemen, I see all of you, everywhere making vows, under the old bald donkeys, learning the Buddha-dharma, bearing burdens and not cherishing your lives, all of you have had your eyes nailed shut, your life roots cut off, like two or three hundred ** saying, 'I, the king, establish the Dharma banner, to open the eyes of later generations.' Can you save yourselves? Gentlemen, speaking of cultivation like this, haven't you heard that old Hu (referring to Shakyamuni Buddha) cultivated for three great asamkhya kalpas (extremely long units of time), where is he now? He died after eighty years, and'
你何別。諸子莫狂。勸你。不如休歇去。無事去。你瞥起一念。便是魔家眷屬。破戒俗人。你見德山出世。十個五個。擬聚頭來難問。教結舌無言。你是僂儸兒。今何不出來。破布袋裡。盛錐子。不出頭。是好手。我要問你實底。莫錯。仁者。波波地傍家走道。我解禪解道。點胸點肋。稱楊稱鄭。到這裡。須盡吐卻。始得無事。你但外不著聲色。內無能所知解。體無凡聖。更學甚麼。設學得百千妙義。只是個吃瘡疣鬼。總是精魅。我這裡虛空。道有。且不是有。道無。且不是無。言凡不凡。言聖不聖。一切處。安著他不得。與你萬法為師。這個老漢。不敢謗他。所以老胡。吐出許多方便涕唾。教你無事去。莫向外求。你更不肯。欲得採集殊勝言句。蘊在胸襟。巧說言辭。以舌頭取辦。高著布裙。貴圖人知。道我是禪師。要出頭處。若作如此見解。打那鬼骨臀。入㧞舌地獄。有日在。到處覓人。道我是祖師門下客。被他問著本分事。口似木揬。便卻與他說菩提涅槃。真如解脫。廣引三藏言教。是禪是道。誑他閭閻。有甚麼交涉。謗我先祖。
德山老漢。見處即不然。這裡佛也無。祖也無。達磨是老臊胡。十地菩薩。是擔屎漢。等妙二覺。是破戒凡夫。菩提涅槃。是系驢橛。十二分教。是鬼神簿。拭瘡疣紙。四果三
【現代漢語翻譯】 現代漢語譯本 你又有什麼特別的呢？各位不要發狂。勸你們，不如休息去吧，無事最好。你只要稍微生起一個念頭，便是魔家的眷屬，破戒的俗人。你看到德山（Deshan，唐代禪宗大師）出世，十個有五個，想要聚在一起提問，卻教你結舌無言。你真是個沒用的人。現在為何不出來？破布袋裡裝著錐子，不露頭，才是好手。我要問你真實的底細，不要搞錯。仁者啊，到處奔波，在別人家門口走來走去，說我懂得禪，懂得道，指點胸口和肋骨，稱讚張三李四。到了這裡，必須全部吐出來，才能沒事。你只要外表不顯露聲色，內心沒有能知和所知，身體不執著凡聖，還學什麼呢？即使學到成百上千的精妙道理，也只是個吃瘡的鬼，都是妖精鬼怪。我這裡空空蕩蕩，說有，卻不是真有；說無，卻不是真無。說凡也不凡，說聖也不聖。一切處，都安放不得。給你萬法做老師，這個老漢，我不敢誹謗他。所以老胡（指達摩 Bodhidharma），吐出許多方便的唾沫，教你無事去，不要向外尋求。你偏偏不肯，想要採集殊勝的言辭，藏在胸中，用巧妙的言辭，用舌頭來取巧，穿著高貴的布裙，想要別人知道，說我是禪師，想要出人頭地。如果作如此見解，就打你這鬼骨頭的屁股，讓你下拔舌地獄，有你受的。到處找人，說我是祖師門下的客人，被他問到本分事，口就像木塞一樣，便轉而與他說菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅），真如（Tathata，事物的本然狀態）解脫（Mukti，解脫束縛），廣泛引用三藏（Tripitaka，佛教經典的總稱）的言教，說是禪是道，欺騙那些百姓，有什麼用呢？這是誹謗我的先祖。 德山老漢，見解就不是這樣。這裡佛（Buddha）也沒有，祖（Patriarch）也沒有。達摩（達磨 Bodhidharma）是老胡子，十地菩薩（Bodhisattva in the tenth stage）是挑糞的，等覺（almost perfect enlightenment）妙覺（perfect enlightenment）是破戒的凡夫，菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）是拴驢的木樁，十二分教（twelve categories of Buddhist scriptures）是鬼神名冊，是擦拭瘡的紙，四果（four stages of Arhatship）三
【English Translation】 English version What makes you so special? All of you, don't be crazy. I advise you, it's better to rest and be free from affairs. If you just stir up a single thought, you become a member of the demon's family, a layman who breaks the precepts. When you see Deshan (Deshan, a Zen master of the Tang Dynasty) appear in the world, five out of ten want to gather together to ask questions, but he leaves you speechless. You are truly useless. Why don't you come out now? A錐子 (zhuīzi, awl) in a torn cloth bag, not showing its head, is a good hand. I want to ask you about your true bottom line, don't get it wrong. Benevolent ones, running around everywhere, walking around other people's houses, saying 'I understand Zen, I understand the Dao,' pointing at their chests and ribs, praising Zhang San and Li Si. When you get here, you must spit it all out to be free from trouble. As long as you don't show any sound or color on the outside, and have no knowing or known on the inside, and your body is not attached to the ordinary or the holy, what else are you learning? Even if you learn hundreds and thousands of wonderful principles, you are just a sore-eating ghost, all demons and monsters. Here, I am empty and vast. Saying 'it exists' is not really existing; saying 'it doesn't exist' is not really non-existent. Saying 'ordinary' is not ordinary, saying 'holy' is not holy. You can't place it anywhere. Giving you all dharmas as teachers, this old man, I dare not slander him. Therefore, old Hu (referring to Bodhidharma), spat out many expedient saliva, teaching you to be free from affairs, not to seek outwards. You just refuse, wanting to collect special words and phrases, hiding them in your chest, using clever words, using your tongue to be opportunistic, wearing noble cloth skirts, wanting others to know, saying 'I am a Zen master,' wanting to stand out. If you have such a view, I will beat your ghostly bones and buttocks, and send you to the tongue-pulling hell, you will suffer. Going everywhere to find people, saying 'I am a guest under the ancestral master's door,' when asked about the fundamental matter, your mouth is like a wooden stopper, and then you turn to talk about Bodhi (Bodhi, enlightenment), Nirvana (Nirvana, extinction), Tathata (Tathata, the true nature of things), and Mukti (Mukti, liberation from bondage), widely quoting the teachings of the Tripitaka (Tripitaka, the general name of Buddhist scriptures), saying it is Zen and it is the Dao, deceiving those common people, what's the use? This is slandering my ancestors. Old man Deshan's view is not like this. Here, there is no Buddha (Buddha), no Patriarch. Bodhidharma (Bodhidharma) is an old 胡 (hú, barbarian), the Bodhisattva in the tenth stage (Bodhisattva in the tenth stage) is a dung carrier, 等覺 (děng jué, almost perfect enlightenment) and 妙覺 (miào jué, perfect enlightenment) are precept-breaking ordinary people, Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, extinction) are donkey-tying stakes, the twelve categories of Buddhist scriptures (twelve categories of Buddhist scriptures) are ghost and god registers, paper for wiping sores, the four stages of Arhatship (four stages of Arhatship) and three
賢。初心十地。是守古冢鬼。自救得也無。佛是老胡屎橛。仁者莫錯。身披瘡疣衣。學甚麼事。飽吃了飯。說真如涅槃。皮下還有血么。須是個丈夫始得。你莫愛聖。聖是空名。向三界十方世間。若有一塵一法可得。與你執取生解。保任貴重者。盡落天魔外道。是有學得底。亦是依草附木。精魅野狐。諸子。老漢此間。無一法與你諸子。作解會。自己亦不會禪。老漢亦不是善知識。百無所解。只是個屙屎送尿。乞食乞衣。更有甚麼事。德山老漢勸你。不如無事去。早休歇去。莫學顛狂。每人擔個死屍。浩浩地走。到處向老禿奴口裡。愛他涕唾吃。便道。我是入三昧。修蘊積行。長養聖胎。愿成佛果。如斯等輩。德山老漢見。似毒箭入心。花針亂眼。辜負先聖。帶累我宗。圖他道我是出家兒。如此消他十方施主。水也消不得。莫算道。敢向他國王地上行。父母不供甘旨。豈為無罪。莫錯用心。閻羅王。徴你草鞋錢。有日在。穿你鼻孔。繫著橛上。償他宿債。莫言不道。是你諸人。大似有福。遇著德山出世。與你解卻繩索。脫卻籠頭。卸卻角䭾。作個好人去。三界六道。收攝你不得。更無別法。是個炟赫虛空。無礙自在。不是你莊嚴得底物。從佛從祖。皆傳此法。而得出離。一大藏教。只是整頓你今時人。諸子。莫向別處
【現代漢語翻譯】 賢者們，最初的十地菩薩，就像是守護古墓的鬼魂。他們自己能夠解脫嗎？佛陀就像是老胡的糞便棒，各位不要搞錯了。身披長滿瘡的衣服，還學些什麼呢？吃飽了飯，卻談論真如涅槃，皮下還有血性嗎？必須要做個大丈夫才行。你們不要貪戀聖人的名號，聖人只是個空名。在三界十方世界中，如果有一點點塵埃一丁點法可以得到，讓你們去執著併產生理解，保護並珍視它，那你們都會墮入天魔外道。那些自認為學到東西的人，也只是依附草木的精魅野狐罷了。各位，我德山這裡，沒有任何法可以給你們去解釋理解。我自己也不會禪，我也不是什麼善知識，我什麼都不懂。我只是個拉屎撒尿，乞討食物和衣服的人，還能有什麼事呢？我勸你們，不如什麼都不做，早點休息吧。不要學那些瘋癲的人，每個人都揹著一具死屍，浩浩蕩蕩地走來走去，到處在老禿驢的口裡，喜歡吃他的鼻涕唾沫，還說：『我這是進入三昧，修習蘊積之行，長養聖胎，希望成就佛果。』像這樣的人，我德山見了，就像毒箭射入心中，花針刺入眼睛一樣難受。辜負了先聖，連累了我的宗門。他們圖的是別人說他們是出家人，就這樣浪費十方施主的供養，連水都無法消化。不要以為敢在國王的土地上行走，父母沒有得到好的供養，難道就沒有罪過嗎？不要用錯心。閻羅王向你徵收草鞋錢的日子總會到來，他會穿透你的鼻孔，繫在木樁上，讓你償還宿債。不要說我沒告訴你們。你們這些人，好像很有福氣，遇到了我德山出世，來給你們解開繩索，脫掉籠頭，卸下肩上的重擔，讓你們做個好人。三界六道都無法束縛你們，再也沒有其他的方法了。那是一個光芒四射的虛空，無礙自在，不是你們可以裝飾的東西。從佛到祖，都傳授這個法門，才能得以解脫。整個一大藏教，只是爲了整頓你們現在的人。各位，不要向別處尋找。 English version: Worthy ones, the initial ten Bhumis (ten stages of Bodhisattva development) are like ghosts guarding ancient tombs. Can they save themselves? The Buddha is like old Hu's dung stick, may you not misunderstand. Wearing clothes covered in sores, what are you still learning? After eating your fill, you talk about True Thusness (Tathata) and Nirvana, is there still blood under your skin? You must be a real man to begin with. Don't be attached to being a 'sage'; 'sage' is just an empty name. In the Three Realms (Desire realm, Form realm, Formless realm) and the ten directions of the world, if there is even a speck of dust or a single dharma (teaching) that can be obtained, allowing you to cling to it and generate understanding, protecting and valuing it, then you will all fall into the realm of heavenly demons and external paths. Those who think they have learned something are just spirits of grass and trees, wild foxes. My dear ones, here in Deshan, I have no dharma to give you for interpretation or understanding. I myself do not understand Chan (Zen), nor am I a good advisor; I understand nothing. I am just someone who defecates and urinates, begs for food and clothing, what else is there? Old man Deshan advises you, it is better to do nothing and rest early. Do not learn to be crazy. Each person carries a corpse, walking around grandly, going everywhere to the mouths of old bald monks, loving to eat their snot and saliva, and then saying, 'I am entering Samadhi (meditative state), cultivating accumulative practices, nurturing the holy embryo, hoping to achieve Buddhahood.' When I, Deshan, see such people, it is like a poisonous arrow entering my heart, flower needles piercing my eyes. They betray the ancient sages and implicate my sect. They seek others to say they are monks, and in this way, they waste the offerings of donors from the ten directions, not even water can digest it. Don't think that daring to walk on the king's land without providing good food for your parents is without sin. Do not misuse your mind. The day when Yama (the King of Hell) demands payment for your straw sandals will come. He will pierce your nostrils, tie you to a stake, and make you repay your past debts. Don't say I didn't warn you. You people are very fortunate to encounter Deshan coming into the world to untie your ropes, remove your yokes, and unload the burdens from your shoulders, so that you can become good people. The Three Realms and Six Paths cannot restrain you; there is no other method. It is a blazing, vast emptiness, unhindered and free, not something you can adorn. From the Buddha to the Patriarchs, all have transmitted this Dharma (teaching) and attained liberation. The entire Great Treasury of Teachings (Tripitaka) is only to rectify you people of today. My dear ones, do not seek elsewhere.
【English Translation】 Worthy ones, the initial ten Bhumis (ten stages of Bodhisattva development) are like ghosts guarding ancient tombs. Can they save themselves? The Buddha is like old Hu's dung stick, may you not misunderstand. Wearing clothes covered in sores, what are you still learning? After eating your fill, you talk about True Thusness (Tathata) and Nirvana, is there still blood under your skin? You must be a real man to begin with. Don't be attached to being a 'sage'; 'sage' is just an empty name. In the Three Realms (Desire realm, Form realm, Formless realm) and the ten directions of the world, if there is even a speck of dust or a single dharma (teaching) that can be obtained, allowing you to cling to it and generate understanding, protecting and valuing it, then you will all fall into the realm of heavenly demons and external paths. Those who think they have learned something are just spirits of grass and trees, wild foxes. My dear ones, here in Deshan, I have no dharma to give you for interpretation or understanding. I myself do not understand Chan (Zen), nor am I a good advisor; I understand nothing. I am just someone who defecates and urinates, begs for food and clothing, what else is there? Old man Deshan advises you, it is better to do nothing and rest early. Do not learn to be crazy. Each person carries a corpse, walking around grandly, going everywhere to the mouths of old bald monks, loving to eat their snot and saliva, and then saying, 'I am entering Samadhi (meditative state), cultivating accumulative practices, nurturing the holy embryo, hoping to achieve Buddhahood.' When I, Deshan, see such people, it is like a poisonous arrow entering my heart, flower needles piercing my eyes. They betray the ancient sages and implicate my sect. They seek others to say they are monks, and in this way, they waste the offerings of donors from the ten directions, not even water can digest it. Don't think that daring to walk on the king's land without providing good food for your parents is without sin. Do not misuse your mind. The day when Yama (the King of Hell) demands payment for your straw sandals will come. He will pierce your nostrils, tie you to a stake, and make you repay your past debts. Don't say I didn't warn you. You people are very fortunate to encounter Deshan coming into the world to untie your ropes, remove your yokes, and unload the burdens from your shoulders, so that you can become good people. The Three Realms and Six Paths cannot restrain you; there is no other method. It is a blazing, vast emptiness, unhindered and free, not something you can adorn. From the Buddha to the Patriarchs, all have transmitted this Dharma (teaching) and attained liberation. The entire Great Treasury of Teachings (Tripitaka) is only to rectify you people of today. My dear ones, do not seek elsewhere.
求覓。乃至達磨小碧眼胡僧。到此來。也只是教你無事去。教你莫造作。著衣吃飯。屙屎送尿。更無生死可怖。亦無涅槃可得。無菩提可證。只是尋常。一個無事人。第一莫拱手作禪師。覓個出頭處。巧作言語。魔魅後生。欲得人喚作長老。自己分上。都無交涉。徒知心識浩浩地。日夜捏怪不休。稱楊稱鄭。我是江西馬大師宗徒。德山老漢。且不是你群隊人。我見石頭和尚。不識好惡老漢。所以罵他諸子。你莫著聲色。名言句義。境致機關。道理善惡。凡聖取捨。攀緣染凈。明暗有無諸念。可中與么得。方是個無事人。佛亦不如你。祖亦不如你。仁者莫走蹈你腳板闊去。別無禪道可學。若有學得者。即是二頭三首。外道見解。亦無神通變現可得。汝道神通是聖。諸天龍神。五通神仙。外道修羅。亦有神通。應可是佛也。孤峰獨宿。一食卯齋。長坐不臥。六時禮念。疑他生死。老胡有言。諸行無常。是生滅法。若言入定凝神。靜慮得者。尼乾子等。諸外道師。亦入得八萬劫大定。莫是佛否。明知邪見精魅。仁者老胡不是聖。佛是老胡屎橛。且要仁者。辨取好惡。莫著人我。免被諸聖橛。菩提橛。解脫殊勝。名言妙義。沒溺繫縛汝。何故。一念妄心不盡。即是生死相續。仁者時不待人。莫因循過日。時光可惜。老漢不圖你
【現代漢語翻譯】 現代漢語譯本 求覓（尋求）。乃至達磨（菩提達摩，禪宗始祖）小碧眼胡僧（指達摩）。到這裡來，也只是教你無事去。教你莫造作（不要虛妄作為）。穿衣吃飯，拉屎撒尿，更沒有生死可怕，也沒有涅槃（佛教修行最終目標）可得，沒有菩提（覺悟）可證，只是尋常，一個無事人。第一不要拱手作禪師，尋找一個出頭的地方，巧作言語，迷惑後生。想要別人稱你為長老，自己實際上，都毫無關係。只是徒然知道心識浩浩蕩蕩地，日夜捏造怪異的事情不停。稱張稱李，我是江西馬大師（馬祖道一）宗徒。德山老漢（德山宣鑒禪師），且不是你們這些人。我見石頭和尚（石頭希遷禪師），是不識好壞的老漢，所以罵他諸子。你不要執著于聲色，名言句義，境致機關，道理善惡，凡聖取捨，攀緣染凈，明暗有無諸念。能夠這樣，才算是個無事人。佛也不如你，祖師也不如你。仁者不要走你腳板那麼寬的路，別無禪道可學。若有學得的，就是二頭三首的外道見解。也沒有神通變現可得。你說神通是聖，諸天龍神，五通神仙，外道修羅，也有神通，應該算是佛嗎？孤峰獨宿，一食卯齋（早上吃飯），長坐不臥，六時禮念，懷疑生死。老胡（指達摩）有言，諸行無常，是生滅法。如果說入定凝神，靜慮得來的，尼乾子（古印度六大外道之一）等，諸外道師，也入得了八萬劫大定。難道是佛嗎？明明是邪見精魅。仁者，老胡不是聖，佛是老胡的屎橛（擦屁股的木棒，比喻不執著于佛）。且要仁者，辨別好壞，不要執著於人我，免得被諸聖橛（木樁），菩提橛，解脫殊勝，名言妙義，沒溺繫縛你。為什麼？一念妄心不盡，就是生死相續。仁者，時不待人，不要因循過日，時光可惜，老漢不圖你（不圖你的回報）
【English Translation】 English version Seeking. Even the small blue-eyed barbarian monk Daruma (Bodhidharma, the first patriarch of Zen Buddhism). Coming here, it's just to teach you to be without affairs. To teach you not to create (do not act falsely). Wearing clothes and eating, defecating and urinating, there is no fear of birth and death, nor is there Nirvana (the ultimate goal of Buddhist practice) to be attained, nor is there Bodhi (enlightenment) to be proven, just ordinary, a person without affairs. First, do not clasp your hands and act as a Zen master, seeking a place to stand out, cleverly making words, bewitching later generations. Wanting others to call you Elder, but in reality, it has nothing to do with you. It's just in vain knowing that the mind is vast and endlessly fabricating strange things day and night. Calling Zhang and calling Li, I am a follower of Master Ma of Jiangxi (Mazu Daoyi). Old man Deshan (Zen Master Deshan Xuanjian), and not you people. I see the monk Stone (Zen Master Shitou Xiqian), is an old man who does not know good from bad, so I scold him and his disciples. You must not be attached to sound and form, words and meanings, scenic devices, right and wrong, the distinction between ordinary and holy, clinging to defilement and purity, the various thoughts of light and darkness, existence and non-existence. Being able to be like this is to be a person without affairs. The Buddha is not as good as you, the patriarch is not as good as you. Benevolent one, do not walk the path as wide as your feet, there is no other Zen path to learn. If there is something to be learned, it is the heretical view of two heads and three faces. Nor is there any supernatural power to be attained. You say that supernatural power is holy, but the gods of the heavens and dragons, the immortals with five supernatural powers, the Asuras of the heretics, also have supernatural powers, should they be considered Buddhas? Living alone on a solitary peak, eating one meal at dawn, sitting for a long time without lying down, paying homage and reciting at six times, doubting birth and death. Old Hu (referring to Daruma) has said, all actions are impermanent, they are the law of arising and ceasing. If it is said that entering samadhi and concentrating the mind, obtained through quiet contemplation, then the Nirgranthas (one of the six major heretical schools in ancient India), and other heretical teachers, can also enter the great samadhi of eighty thousand kalpas. Are they Buddhas? Clearly it is heretical views and demonic illusions. Benevolent one, Old Hu is not a saint, the Buddha is Old Hu's shit stick (a wooden stick for wiping the buttocks, a metaphor for not being attached to the Buddha). And it is necessary for the benevolent one to distinguish between good and bad, do not be attached to self and others, lest you be drowned and bound by the stakes of the saints, the stakes of Bodhi, the supreme liberation, the wonderful meanings of words. Why? If one thought of delusion is not exhausted, it is the continuation of birth and death. Benevolent one, time waits for no one, do not waste time, time is precious, Old Hu does not seek anything from you (does not seek your reward).
田厙奴荷負。若肯。即信取。若不肯。每人有個屎缽。擔取去。老漢亦不求你。諸方大有老禿奴。取一方處所。說禪說道。你急去學取抄取。我此間。終無一法與你諸人。仁者問取學取。以為知解。老漢不能入㧞舌地獄。若有一塵一法。示諸人。說言有佛有法。有三界可出者。皆是野狐精魅。諸人者。欲得識么。只是個虛空。尚無纖塵可得。處處清凈。光明洞達。表裡瑩徹。無慾無依。無棲泊處。有甚麼事。老漢從生至死。只是個老比丘。雖在三界生。而無垢染。欲得出離何處去。設有去處。亦是籠檻。魔得其便。仁者莫用身心。無可得。只要一切時中。莫用他聲色。應是從前行履處。一時放卻。頓脫羈鎖。永離蓋纏。一念不生即前後際斷。無思無念。無一法可當情。仁者。作么生擬下口觜。你多知解。還曾識渠面孔么。出家兒。乃至十地滿心菩薩。覓他軌跡不得。所以諸天歡喜。地神捧足。十方諸佛讚歎。魔王啼哭。何以故。緣此虛空。活鱍鱍地。無根株。無住處。若到這裡。眼目定動。即沒交涉。仁者莫求佛。佛是大殺人賊。賺多少人。入淫魔坑。莫求文殊普賢。是田厙奴。何惜許。一個堂堂大丈夫兒。吃他毒藥了。便擬作禪師面孔。見神見鬼。向後狂亂。傍家走。覓師婆。打瓦卜去。被無知老禿奴。便即與卜道
【現代漢語翻譯】 現代漢語譯本： 田舍奴才，挑著東西。如果肯，就相信接受；如果不肯，每個人都有個屎尿盆，挑著走。老衲也不求你們。各處地方有很多老禿驢，佔據一方處所，講禪說道。你們趕快去學去抄襲。我這裡，終究沒有一法可以給你們這些人。你們這些仁者，去問去學，以為自己知道了。老衲不能墮入拔舌地獄。如果有一點點法，展示給你們，說有什麼佛有什麼法，有什麼三界可以出離的，都是野狐精魅。你們這些人，想要認識嗎？它只是個虛空，連一絲塵埃都不可得，處處清凈，光明通透，表裡晶瑩透徹，無慾無依，沒有棲息的地方。有什麼事呢？老衲從生到死，只是個老比丘，雖然在三界中生存，卻沒有被污染。想要出離到哪裡去呢？即使有去處，也是籠子和牢籠，魔會得其便利。你們這些仁者，不要用心和身體去追求，沒有什麼可以得到。只要在一切時候，不要被外在的聲色所迷惑。應該把從前的行為和經歷，一時全部放下，立刻掙脫束縛，永遠脫離覆蓋和纏繞。一念不生，前後際斷，沒有思慮沒有念頭，沒有一法可以符合你的情意。你們這些仁者，打算怎麼開口呢？你懂得很多，可曾認識它的面目嗎？出家之人，乃至十地滿心菩薩，都找不到它的軌跡。所以諸天歡喜，地神捧足，十方諸佛讚歎，魔王啼哭。為什麼呢？因為這個虛空，活潑潑地，沒有根基，沒有住處。如果到了這裡，眼珠子稍微動一下，就沒關係了。你們這些仁者，不要尋求佛，佛是大殺人賊，欺騙了多少人，進入糞坑。不要尋求文殊、普賢，是田舍奴才，何必吝惜？一個堂堂大丈夫，吃了他們的毒藥，就想裝作禪師的樣子，見神見鬼，以後發狂，到處亂跑，找巫婆，用瓦片占卜。被無知的老禿驢，就給你占卜說道。
【English Translation】 English version: They are field servants carrying burdens. If you are willing, then believe and accept it. If you are not willing, each person has a toilet bowl to carry away. This old monk doesn't ask anything of you. In various places, there are many old bald donkeys, occupying a place, speaking of Chan and expounding the Dharma. You should quickly go and learn, go and copy. Here, I ultimately have no Dharma to give to you all. You virtuous ones, go and ask, go and learn, thinking you understand. This old monk cannot fall into the hell of tongue-pulling. If there is even a speck of Dharma to show you, saying there is a Buddha, there is Dharma, there are Three Realms to escape from, all are fox spirits and demons. You all, do you want to recognize it? It is just emptiness, not even a trace of dust can be obtained, everywhere is pure, the light penetrates, inside and out are crystal clear, without desire, without reliance, without a place to dwell. What is the matter? This old monk, from birth to death, is just an old Bhikkhu, although living in the Three Realms, yet without defilement. Where do you want to escape to? Even if there is a place to go, it is a cage and a prison, the demons will take advantage. You virtuous ones, do not use your mind and body to seek, there is nothing to be gained. Just at all times, do not be deluded by external sounds and forms. You should put down all your former actions and experiences at once, immediately break free from the shackles, and forever escape from the coverings and entanglements. When a single thought does not arise, the past and future are cut off, without thought, without念, there is no Dharma that can satisfy your feelings. You virtuous ones, how do you intend to open your mouth? You know a lot, but have you ever recognized its face? A renunciate, even a Bodhisattva of the Tenth Ground with a full mind, cannot find its traces. Therefore, the devas rejoice, the earth gods hold up their feet, the Buddhas of the ten directions praise, and the demon kings weep. Why? Because this emptiness is lively and vibrant, without roots, without a dwelling place. If you get here, if your eyes move even slightly, it's irrelevant. You virtuous ones, do not seek the Buddha, the Buddha is a great murdering thief, deceiving so many people, leading them into the latrine pit. Do not seek Manjushri and Samantabhadra, they are field servants, why be stingy? A dignified great man, having taken their poison, then wants to act like a Chan master, seeing gods and seeing ghosts, later going mad, running around everywhere, seeking witches, using tiles to divine. Being given divination by ignorant old bald donkeys.
。教你禮祖師鬼。佛鬼。菩提涅槃鬼。是小淫女子不會。便問。如何是祖師西來意。這老禿奴。便打繩床。作境致。豎起拂子云。好晴好雨。好燈籠。巧述言辭。強生節目。言有玄路。鳥道展手。若取如是說。如將寶器。貯于不凈。如將人糞。作旃檀香。仁者。彼既丈夫。我亦爾。怯弱於誰。竟日就他諸方老禿奴口觜。接涕唾吃了。無慚無愧。苦哉苦哉。狂卻子去。因果分明。水牯牛。牽犁拽把。眼睛突出。氣力不登。大棒打你脊。劫佛衣食。道我修行了也。若不明大理。饒你去佛肚裡過來。只是個能行底屎橛。不曾遇著好人。便即認得六根門頭光影。向口裡。說取露布。是隱言妙句。光彩尖新。爭奈你自家無分。仁者。是別人涕唾。
更有一輩。三三兩兩。聚頭商量。甚麼處無事好。經冬過夏。快說禪道。有知解會義理。仁者。總作如此見解。覓便宜。豈有如此道理。入地獄。有日在。莫道不向諸子說。到處。菜不擇一莖。柴不搬一束。一朝福盡。只是吃草去。虛消信施。濫稱參學。更作禪師摸樣。無益於人。自己分上。十二時中。行履處。心常附物。見人只欲妖媚。掉尾子。指東語西。眼裡口邊。果然不見。只欲將相似語。勘當解處。老漢。與你諸人何別。郎君子。莫取一期眼下口快。吃他毒藥了。似貪淫
【現代漢語翻譯】 現代漢語譯本：教你禮拜祖師鬼、佛鬼、菩提涅槃鬼，這是小孩子都不會的。他們便問：『如何是祖師西來意？』這些老禿奴，便敲打繩床，裝模作樣，豎起拂塵說：『好晴好雨，好燈籠。』巧言花語，強行製造事端，說什麼言語中有玄機，鳥道般難以捉摸。如果接受這種說法，就像把寶器放在不乾淨的地方，又像把人糞當作旃檀香。仁者，他們是大丈夫，我也是，我怕誰？整天跑到那些老禿奴那裡，接他們的唾沫吃，不知羞恥，真是可悲可嘆！都瘋了嗎？因果分明，就像水牛，拉著犁，眼睛突出，力氣不足，大棒打你的脊背，劫奪佛的衣食，還說自己修行了。如果不明白大道理，饒你去佛肚子里轉一圈，也只是個能行走的屎橛。不曾遇到好人，便認得六根門頭的光影，向口裡說些露骨的話，當作隱秘的妙句，光鮮亮麗，可惜你自家沒有份。仁者，那都是別人的唾沫。 更有一群人，三三兩兩，聚在一起商量，哪裡清閑沒事做，可以舒舒服服地過冬過夏，快快樂樂地說禪論道，自以為有知解，會義理。仁者，總作如此見解，只想佔便宜，豈有此理？下地獄的日子，指日可待。莫說我沒告訴你們。到處，菜不擇一根，柴不搬一束，一旦福報享盡，只能吃草去了。白白浪費信徒的供養，濫竽充數地稱自己是參學之人，還裝模作樣地當禪師，對人無益，對自己來說，十二時辰中，一舉一動，心總是依附外物，見人只想妖媚，搖尾乞憐，指東說西，眼裡口邊，果然什麼也看不見，只想用相似的言語，來試探別人的理解。這老漢，與你們有什麼區別？年輕人，不要貪圖一時口快，吃了毒藥。就像貪圖淫慾一樣。
【English Translation】 English version: They teach you to worship the ancestral teacher ghost, the Buddha ghost, the Bodhi Nirvana ghost. Even a child wouldn't do that. Then they ask, 'What is the meaning of the ancestral teacher's coming from the West?' These old bald slaves then tap the rope bed, acting pretentiously, raising the whisk and saying, 'Good sunny weather, good rainy weather, good lanterns.' They use clever words and forcefully create incidents, saying that there are mysteries in their words, like a bird's path, difficult to grasp. If you accept such sayings, it's like putting a treasure in an unclean place, or like using human feces as sandalwood incense. O benevolent ones, they are men, and so am I. Who am I afraid of? All day long, they run to those old bald slaves, catching their spit and eating it, without shame or remorse. How pitiful, how lamentable! Are they all crazy? Cause and effect are clear. Like a water buffalo, pulling the plow, eyes bulging, strength insufficient, a big stick beats your back, robbing the Buddha's food and clothing, and saying that you have cultivated. If you don't understand the great principle, even if you go through the Buddha's belly, you are just a walking turd. Having never met a good person, they recognize the light and shadow at the gates of the six senses, and speak blatant words as secret wonderful phrases, bright and new, but unfortunately, you have no share in it. O benevolent ones, it's all other people's spit. Furthermore, there is another group, in twos and threes, gathering together to discuss where there is nothing to do, to comfortably pass the winter and summer, happily speaking of Zen and the Way, thinking they have knowledge and understand the meaning. O benevolent ones, they always have such views, only wanting to take advantage. How can there be such a principle? The day of entering hell is just around the corner. Don't say I didn't tell you. Everywhere, they don't choose a single stalk of vegetables, don't carry a bundle of firewood. Once their blessings are exhausted, they can only eat grass. They waste the offerings of believers, falsely claiming to be students, and pretending to be Zen masters, of no benefit to others. For themselves, in the twelve hours of the day, in every action, their hearts are always attached to external things. When they see people, they only want to be charming, wagging their tails, pointing east and saying west. Indeed, they see nothing in their eyes and mouths, only wanting to use similar words to test others' understanding. What difference is there between this old man and you? Young men, don't be greedy for a moment of quick talk, eating poison. It's like being greedy for lust.
女人。不持齋戒。瞎禿奴。群羊僧。顛卻他人。入地獄。仁者。莫取次看䇿子。尋句義。覓勝負。一遞一口。何時休歇。老漢相勸。不是惡事。切須自帶眼目。辨取清濁。是佛語是魔語。莫受人惑。所以殊勝名言。皆是老胡。一期方便施設。切須休歇去。莫倚一物。領他言語。作解會。揀擇親疏。浮虛詐偽。記他閒言長語。皆是比量。仁者。老漢只恐諸子。墮坑落塹。作薄福業。事持唇觜。得少為足。向靜處立。不肯進前。自惑諸境。亂走他。又由巡萬法。蓋為不信虛空。本來無事。增減他不得。你諸人。好似老鴟。身在虛空。心在糞堆頭。只覓死物吃。諸子。莫道德山老漢。不曾入叢林。商量高聲。罵取無人情。不怕業。只為諸子。不守分。馳騁四方。傍他門戶。恰似女姑鬼。傳言送語。依事作解。心跡不忘。自猶不立。常負死屍。擔枷帶鎖。五百一千里。來到德山面前。八字立地。如欠伊禪道相似。和尚須為我說。指示我。老漢全體作用。大棒鎧這田厙奴。罵賊屎孔面。不識好惡。到我這裡。恰似遇澧州人。吃魚羹。爛臛一頓。且圖你放下重擔。去卻枷鎖。作個好人去。還肯么。若肯。即住。不肯。一任脫去。珍重。
雪峰問。古人斬蛇。意旨如何。師便打。峰便走。師召云。布衲。峯迴首。師云。他后悟
【現代漢語翻譯】 現代漢語譯本： 女人不持齋戒，如同瞎眼、禿頭的奴僕。一群羊一樣的僧人，顛倒迷惑他人，最終墮入地獄。各位仁者，不要隨意翻看經書，只尋找字句的意義，爭論勝負。這樣一句接一句，何時才能停止？老衲勸告你們，並非壞事，務必自帶眼目，辨別清濁，分辨是佛語還是魔語，不要被人迷惑。所以，那些殊勝的名言，都是老胡（指佛陀）一時方便的施設，務必停止追逐。不要依賴任何事物，領會他的言語，妄作解釋，分別親疏，虛浮詐偽，記住那些閒言長語，都是比量猜測。各位仁者，老衲只怕你們墮入坑塹，造作薄福的惡業，只在口頭上賣弄，得到少許就滿足，停留在安靜的地方，不肯向前進取，自己迷惑于各種境界，到處亂跑。又好像巡視萬法，這是因為不相信虛空本來無事，增減不得。你們這些人，好似老鷹，身在虛空，心卻在糞堆上，只尋找死物吃。各位，不要說德山老漢不曾入叢林，高聲商量，罵人沒有人情，不怕業報。只因爲你們不守本分，四處奔走，依傍他人門戶，恰似女巫，傳遞言語，按照事情作解釋，心跡不忘，自己不能獨立，常常揹負死屍，帶著枷鎖，走了五百一千里，來到德山面前，卻像八字沒一撇一樣站著，好像我欠了你們禪道似的，非要和尚為你們解說，指示你們。老衲全體的作用，就是用大棒敲打你們這些愚蠢的奴才，罵你們這些不知好歹的傢伙。到我這裡，恰似遇到澧州人，吃了一頓爛魚羹。只是希望你們放下重擔，去掉枷鎖，做個好人。還肯嗎？如果肯，就留下；不肯，就任你們離去。珍重。
雪峰（指雪峰義存禪師）問：『古人斬蛇，意旨如何？』德山便打。雪峰便跑。德山喊道：『布衲（指僧人）。』雪峯迴頭。德山說：『他日自會領悟。』
【English Translation】 English version: Women who do not observe precepts are like blind and bald slaves. A flock of sheep-like monks, confusing and deluding others, will eventually fall into hell. Benevolent ones, do not casually flip through scriptures, only seeking the meaning of words and phrases, and arguing about victory and defeat. If you go on like this, one sentence after another, when will it ever stop? This old monk advises you, it is not a bad thing, you must bring your own eyes to distinguish between the pure and the impure, to discern whether it is the Buddha's words or the devil's words, and do not be deceived by others. Therefore, those supreme and wonderful words are all temporary expedient means established by the old Hu (referring to the Buddha), you must stop chasing after them. Do not rely on anything, comprehend his words, make wild interpretations, distinguish between relatives and strangers, be superficial, false, and deceitful, and remember those idle words and long speeches, which are all mere comparisons and speculations. Benevolent ones, this old monk is only afraid that you will fall into pits and traps, create bad karma with little merit, only show off with your mouths, be satisfied with little, stay in quiet places, and refuse to move forward, deluding yourselves with various realms, and running around everywhere. It is also like inspecting all dharmas, which is because you do not believe that emptiness is originally without incident, and nothing can be added or subtracted. You people are like old kites, your bodies are in the sky, but your hearts are on the dung heap, only seeking dead things to eat. Everyone, do not say that this old man of Deshan has never entered the monastery, discussing loudly, scolding people without human feelings, and not fearing karmic retribution. It is only because you do not keep to your own duties, running around in all directions, relying on other people's doors, just like female witches, passing on words, interpreting according to events, not forgetting your own intentions, unable to stand on your own, often carrying dead corpses, wearing shackles, traveling five hundred and one thousand miles, coming to Deshan's presence, but standing there as if nothing has been accomplished, as if I owe you the path of Chan, and you must have the monk explain and instruct you. The entire function of this old monk is to beat you stupid slaves with a big stick, and scold you guys who do not know good from bad. Coming to me is like meeting the people of Lizhou, eating a rotten fish soup. I just hope that you will put down your heavy burdens, remove your shackles, and become good people. Are you willing? If you are willing, then stay; if you are not willing, then I will let you leave. Farewell.
Xuefeng (referring to Chan Master Xuefeng Yicun) asked: 'What is the meaning of the ancients cutting the snake?' Deshan then hit him. Xuefeng then ran away. Deshan shouted: 'Buna (referring to a monk).' Xuefeng turned his head. Deshan said: 'You will understand it yourself in the future.'
去。方知老漢徹底老婆心。
師見僧來。閉卻門。僧敲門。師問阿誰。雲師子兒。師開門。僧作禮。師驀項騎云。這畜生。甚處去來。
有僧。來相看。作相撲勢。師云。與么無禮。合吃山僧手中棒。僧拂袖便行。師云。饒你如是。也只得一半。僧轉身便喝。師便打云。須是我打你。始得。僧云。諸方有明眼人在。師云。天然有眼。僧擘開眼云。貓。便出。師云。黃河三千年一度清。
僧問。路逢達道人。不將語默對。未審將甚麼對。師云。只恁么。僧良久。師云。汝更問看。僧擬再問。師便喝出。
妙喜云。不妨好一喝。只是下得太遲。
僧問。如何是菩提。師云。出去。莫向這裡屙。問如何是佛。師云。佛是西天老比丘。
師因疾。僧問。還有不病者么。師云有。云如何是不病者。師云。阿耶耶。阿耶耶。
師臨示寂時。示眾云。捫空追響。勞汝精神。夢覺覺非。復有何事。言訖端然而寂。
時咸通六年乙酉。十二月三日也。壽八十六。臘六十五。塔于本山。
洪州寶峰和尚(凡五)
師問巖頭。與么與么。作么生會。頭云。不與么不與么。又作么生會。師云。是平實語。頭云。腰帶無鉤。師云。作么生。頭云。上腰不得。師云。是平實語。
【現代漢語翻譯】 現代漢語譯本： 去，才知道老漢徹底是老婆心腸啊。 老師看見僧人來了，就關上門。僧人敲門，老師問是誰。僧人說是師子兒（Shizier，獅子的兒子，比喻有力量的修行者）。老師打開門，僧人行禮。老師突然騎到僧人脖子上說：『你這畜生，從哪裡來？』 有個僧人來拜訪，做出相撲的姿勢。老師說：『這麼無禮，該吃我手中的棒子。』僧人拂袖就走。老師說：『饒你這樣，也只得一半。』僧人轉身就喝一聲。老師就打他說：『須得我打你，才行。』僧人說：『各處都有明眼人。』老師說：『天然有眼。』僧人睜大眼睛說：『貓。』就出去了。老師說：『黃河三千年才清一次。』 僧人問：『路上遇到得道之人，不以言語或沉默相對，不知用什麼相對？』老師說：『就這麼著。』僧人沉默良久。老師說：『你再問問看。』僧人想要再問，老師就喝斥他。 妙喜（Miaoxi，人名）說：『不妨喝得好，只是下手太遲了。』 僧人問：『什麼是菩提（Puti，覺悟）？』老師說：『出去，不要在這裡拉屎。』問：『什麼是佛（Fo，覺悟者）？』老師說：『佛是西天的老比丘（Biqiu，出家人）。』 老師因為生病，僧人問：『還有不生病的人嗎？』老師說：『有。』問：『什麼是不生病的人？』老師說：『阿耶耶（Ayeye，語氣詞）。阿耶耶（Ayeye，語氣詞）。』 老師臨近圓寂時，對眾人說：『在空中摸索聲音，白費你們的精神。夢醒了知道夢不是真的，還有什麼事呢？』說完就端坐而逝。 時間是咸通六年乙酉年十二月初三。享年八十六歲，僧臘六十五年。塔在本山。 洪州寶峰和尚（Hongzhou Baofeng Heshang，禪師名號，共五則） 老師問巖頭（Yantou，人名）：『這麼這麼，怎麼理解？』巖頭說：『不這麼不這麼，又怎麼理解？』老師說：『這是平實的語言。』巖頭說：『腰帶沒有鉤子。』老師說：『怎麼做？』巖頭說：『上不了腰。』老師說：『這是平實的語言。』
【English Translation】 English version: Going, then I knew the old man was completely like a mother. The master saw a monk coming and closed the door. The monk knocked on the door. The master asked, 'Who is it?' The monk said, 'A lion's son (Shizier, metaphor for a powerful practitioner).' The master opened the door, and the monk bowed. The master suddenly jumped on the monk's neck and said, 'You beast, where did you come from?' A monk came to visit, making a sumo wrestling posture. The master said, 'So rude, you deserve a beating from my staff.' The monk flicked his sleeve and left. The master said, 'Even if you do that, you only get half of it.' The monk turned around and shouted. The master hit him and said, 'I have to hit you to make it work.' The monk said, 'There are clear-eyed people everywhere.' The master said, 'Naturally having eyes.' The monk opened his eyes wide and said, 'Cat.' Then he left. The master said, 'The Yellow River clears once every three thousand years.' A monk asked, 'Meeting a person who has attained the Tao on the road, not responding with speech or silence, I don't know how to respond?' The master said, 'Just like that.' The monk was silent for a long time. The master said, 'Ask again.' The monk wanted to ask again, but the master shouted at him. Miaoxi (Miaoxi, a person's name) said, 'It's okay to shout well, but it's too late to act.' A monk asked, 'What is Bodhi (Puti, enlightenment)?' The master said, 'Get out, don't shit here.' Asked, 'What is Buddha (Fo, the enlightened one)?' The master said, 'Buddha is an old Bhikkhu (Biqiu, a monk) from the Western Heaven.' The master was sick, and a monk asked, 'Are there any who are not sick?' The master said, 'Yes.' Asked, 'Who is not sick?' The master said, 'Ayeye (Ayeye, an interjection). Ayeye (Ayeye, an interjection).' When the master was about to pass away, he said to the assembly, 'Groping for sound in the air, wasting your energy. Awakening from a dream and knowing the dream is not real, what else is there?' After speaking, he sat upright and passed away. The time was the third day of the twelfth month of the Yiyou year of Xiantong six years. He lived to be eighty-six years old, with sixty-five years as a monk. His stupa is on this mountain. Hongzhou Baofeng Heshang (Hongzhou Baofeng Heshang, a Chan master's title, five cases in total) The master asked Yantou (Yantou, a person's name), 'So and so, how do you understand it?' Yantou said, 'Not so and not so, how do you understand it?' The master said, 'These are plain words.' Yantou said, 'The belt has no hook.' The master said, 'How to do it?' Yantou said, 'Cannot fasten the waist.' The master said, 'These are plain words.'
有僧從巖頭來。師豎起拂子云。落在此機底人。未具眼在。僧擬進前。師云。恰落在此機。
僧回舉似巖頭。頭云。我若見。奪卻拂子。看他作么生。師聞乃云。我豎起拂子。從他奪。總不將物來。你又作么生。頭聞乃云。無星秤子。有甚麼辨處。
師見僧唸經。從方丈前過。師云。滿口道盡。只是不具眼。僧以手指師云。道道師掌身邊沙彌云。眼在甚麼處。僧蹺一足云。與么與么。師云。長江下釣。無餌也吞。僧便喝云。這老和尚。無故涂糊人。師云。咬人師子不露牙。僧作咬勢。師云。大裁帽子別處戴。
師問僧。其中事。即易道。不落其中事。始終難道。僧云。某甲在路時。便知有此一問。師云。更二十年行腳。也不較多。云莫不契和尚意么。師云。苦瓜那堪待客。
師問僧。古人有一條路。接初機晚進。汝還知么。云請師指出。師云。恁么則阇梨知了也。雲頭上更安頭。師云。老僧不合問。云問又何妨。師云。我這裡。不曾容人亂道。出去。
潭州道吾宗智禪師法嗣
潭州石霜慶諸禪師(凡十二)
廬陵陳氏子。
師到溈山。作米頭。篩米次。山云。施主物。莫拋撒。師云。不拋撒。溈于地上。拾得一粒米。示師云。汝道不拋撒。這個從甚麼處得來。
【現代漢語翻譯】 現代漢語譯本 一位僧人從巖頭（Yantou，人名）那裡來。石霜禪師豎起拂子說：『落在這種機鋒之下的人，還沒有具備真正的眼力。』僧人想要上前，石霜禪師說：『恰恰就落入這種機鋒之中了。』 僧人回去把這件事告訴了巖頭。巖頭說：『我如果見到，就奪過他的拂子，看他怎麼辦。』石霜禪師聽了后說：『我豎起拂子，任他奪去，總是不把任何東西帶來。你又會怎麼樣呢？』巖頭聽了后說：『無星的秤子，有什麼可以分辨的地方呢？』 石霜禪師看見一位僧人唸經，從方丈前經過。石霜禪師說：『滿口說盡道理，只是沒有具備真正的眼力。』僧人用手指著石霜禪師說：『道！道！』石霜禪師拍了一下身邊的沙彌說：『眼在哪裡？』僧人翹起一隻腳說：『就是這樣，就是這樣。』石霜禪師說：『像在長江里釣魚，沒有魚餌也吞下去。』僧人便大喝一聲說：『這老和尚，無緣無故地迷惑人。』石霜禪師說：『咬人的獅子不露出牙齒。』僧人做出咬的姿勢。石霜禪師說：『大裁的帽子在別處戴。』 石霜禪師問僧人：『其中的事情，就容易說。不落入其中的事情，始終難以說。』僧人說：『我在路上的時候，就知道有這一問。』石霜禪師說：『再行腳二十年，也不會增加多少。』僧人說：『莫非不合和尚的心意嗎？』石霜禪師說：『苦瓜哪裡能用來招待客人呢？』 石霜禪師問僧人：『古人有一條路，接引初學者和後進者，你還知道嗎？』僧人說：『請師父指出來。』石霜禪師說：『這樣說來，阇梨（Sheli，梵語，指弟子）已經知道了。』僧人說：『頭上再安頭。』石霜禪師說：『老僧不該問。』僧人說：『問又有什麼妨礙呢？』石霜禪師說：『我這裡，不曾容許人胡說八道。出去！』 潭州道吾宗智禪師的法嗣 潭州石霜慶諸禪師（共十二則） 廬陵陳氏之子。 石霜禪師到溈山（Weishan，地名）時，做米頭（負責管理米的人）。篩米的時候，溈山禪師說：『施主（Shizhu，指施捨者）的物品，不要拋撒。』石霜禪師說：『沒有拋撒。』溈山禪師在地上，拾起一粒米，給石霜禪師看，說：『你說沒有拋撒，這粒米是從什麼地方來的？』
【English Translation】 English version A monk came from Yantou (Yantou, a person's name). The Master Shishuang raised his whisk and said, 'Those who fall into this kind of critical moment do not yet possess true vision.' The monk tried to step forward, and the Master said, 'Precisely falling into this critical moment.' The monk returned and told Yantou about this. Yantou said, 'If I saw it, I would snatch away his whisk and see what he would do.' The Master Shishuang heard this and said, 'I raise my whisk, let him snatch it away, I never bring anything. What would you do then?' Yantou heard this and said, 'A scale without stars, what is there to distinguish?' The Master Shishuang saw a monk reciting scriptures, passing in front of the abbot's room. The Master Shishuang said, 'Uttering all the doctrines, but not possessing true vision.' The monk pointed at the Master Shishuang and said, 'Speak! Speak!' The Master Shishuang patted the novice beside him and said, 'Where are the eyes?' The monk raised one foot and said, 'Like this, like this.' The Master Shishuang said, 'Like fishing in the Yangtze River, swallowing even without bait.' The monk then shouted, 'This old monk, confusing people for no reason.' The Master Shishuang said, 'A biting lion does not show its teeth.' The monk made a biting gesture. The Master Shishuang said, 'A large-cut hat is worn elsewhere.' The Master Shishuang asked the monk, 'The matter within it is easy to speak of. The matter not within it is always difficult to speak of.' The monk said, 'When I was on the road, I knew there would be this question.' The Master Shishuang said, 'Even walking for another twenty years will not add much.' The monk said, 'Doesn't it agree with the Master's intention?' The Master Shishuang said, 'Bitter melon is not suitable for entertaining guests.' The Master Shishuang asked the monk, 'The ancients had a path to guide beginners and latecomers, do you know it?' The monk said, 'Please point it out, Master.' The Master Shishuang said, 'In that case, Sheli (Sheli, Sanskrit, referring to a disciple) already knows.' The monk said, 'Adding a head on top of a head.' The Master Shishuang said, 'The old monk should not have asked.' The monk said, 'What harm is there in asking?' The Master Shishuang said, 'Here, I have never allowed people to talk nonsense. Get out!' The Dharma successor of Zen Master Daowu Zongzhi of Tanzhou Zen Master Shishuang Qingzhu of Tanzhou (Total of twelve) The son of the Chen family of Luling. When the Master Shishuang arrived at Weishan (Weishan, a place name), he worked as a rice manager. While sifting rice, Zen Master Weishan said, 'Do not scatter the benefactor's (Shizhu, referring to a donor) goods.' The Master Shishuang said, 'I am not scattering.' Zen Master Weishan picked up a grain of rice from the ground, showed it to the Master Shishuang, and said, 'You say you are not scattering, where did this grain of rice come from?'
師默然。溈云。莫輕這一粒。百千粒。盡從這一粒生。師云。未審這一粒。從甚麼處生。溈山呵呵大笑。歸方丈。
至晚上堂云。大眾。米里有蟲。
師問道吾。如何是觸目菩提。吾喚沙彌。彌應諾。吾云。添凈瓶水著。吾卻問。汝適來問甚麼。師擬舉。吾便起去。師於此密契。
道吾謂師云。我疾作。將欲去世。心中有物。久而為患。誰為我除。師云。心物俱非。除之益患。吾賢之。
示眾云。一代時教。是整頓你時人手腳。凡有其由。皆落今時。直至法身非身。猶是教家極則。我輩沙門。全無肯路。若分即差。不分即坐著泥水。
僧問。咫尺之間。為甚麼。不睹師顏。師云。我道遍界不曾藏。
僧后問雪峰。遍界不曾藏。意旨如何。峰云。甚麼處不是石霜。
僧回舉似師。師云。這老漢。有甚麼死急。
玄沙云。山頭老漢。蹉過也 洞山云。笑殺土地。
瑯瑘覺云。雪峰雖有利人之心。且無出人之眼。石霜雖有出人之眼。未知有向上一竅。
僧問。先師一片靈骨。黃金色。擊作鐘聲。未審甚麼處去也。師召僧。僧應諾。師云。你不會我語。去。
有僧辭師。問舡去陸去。云遇舡即舡。遇陸即陸。師云。我道半途稍難。僧無對。
雲門
【現代漢語翻譯】 現代漢語譯本： 石霜楚圓禪師沉默不語。溈山靈佑禪師說：『不要輕視這一粒（指種子，比喻佛性）。成百上千粒（指無數的現象），都從這一粒生髮出來。』石霜楚圓禪師問：『不知這一粒，是從什麼地方生出來的？』溈山靈佑禪師聽后，呵呵大笑，回到方丈室。
晚上，石霜楚圓禪師上堂說法，說：『各位，米里有蟲（比喻真理中也有迷惑）。』
石霜楚圓禪師問道吾宗智禪師：『什麼是觸目菩提（所見皆是覺悟）？』道吾宗智禪師喚沙彌（小和尚）。沙彌應聲答諾。道吾宗智禪師說：『添凈瓶水去。』道吾宗智禪師反問石霜楚圓禪師：『你剛才問什麼？』石霜楚圓禪師剛要舉起話頭，道吾宗智禪師便起身離去。石霜楚圓禪師因此事而秘密地領悟。
道吾宗智禪師對石霜楚圓禪師說：『我病重將要去世，心中有東西，長久以來成為禍患，誰能為我去除？』石霜楚圓禪師說：『心和物都不是實在的，去除它反而增加禍患。』道吾宗智禪師認為他說得對。
石霜楚圓禪師開示大眾說：『一代時教（佛教的教義），是用來整頓你們這些學道人的手腳（行為）。凡是有原因的，都落在當今這個時代。直到法身（佛的真身）非身（不是具體的身體），仍然是教家的極致。我們這些沙門（出家人），完全沒有肯定的路。如果分別，就錯了；不分別，就坐在泥水裡。』
有僧人問：『咫尺之間（距離很近），為什麼不能見到您的面容？』石霜楚圓禪師說：『我說遍及整個世界都不曾隱藏。』
僧人後來問雪峰義存禪師：『遍及整個世界都不曾隱藏，是什麼意思？』雪峰義存禪師說：『什麼地方不是石霜？』
僧人回來把這話告訴石霜楚圓禪師。石霜楚圓禪師說：『這老漢，有什麼死急的？』
玄沙師備禪師說：『山頭老漢（指石霜楚圓禪師），錯過了。』洞山良價禪師說：『笑死了土地（指土地神）。』
瑯玡慧覺禪師說：『雪峰義存禪師雖然有利人之心，卻沒有超出常人的眼光。石霜楚圓禪師雖然有超出常人的眼光，卻不知道有向上的一竅（更深的境界）。』
有僧人問：『先師（指石霜慶諸禪師）的一片靈骨，黃金色，擊打后發出鐘聲，不知到哪裡去了？』石霜楚圓禪師召呼僧人。僧人應聲答諾。石霜楚圓禪師說：『你不會我的話，去吧。』
有僧人向石霜楚圓禪師辭行，問：『走水路還是走陸路？』石霜楚圓禪師說：『遇到船就乘船，遇到陸地就走陸地。』石霜楚圓禪師說：『我說半途稍微困難。』僧人無言以對。
雲門文偃禪師
【English Translation】 English version: Master Shishuang Chuyuan (石霜楚圓, Shishuang Chuyuan) remained silent. Zen Master Weishan Lingyou (潙山靈祐, Weishan Lingyou) said, 'Do not underestimate this one grain (referring to a seed, a metaphor for Buddha-nature). Hundreds of thousands of grains (referring to countless phenomena) all arise from this one grain.' Master Shishuang Chuyuan asked, 'I wonder, from what place does this one grain arise?' Zen Master Weishan Lingyou laughed heartily and returned to his abbot's room.
In the evening, Master Shishuang Chuyuan ascended the Dharma hall and said, 'Everyone, there are worms in the rice (a metaphor for delusion within truth).'
Master Shishuang Chuyuan asked Zen Master Daowu Zongzhi (道吾宗智, Daowu Zongzhi), 'What is 'seeing is Bodhi' (觸目菩提, chùmù pútí, enlightenment in everything one sees)?' Zen Master Daowu Zongzhi called a Shami (沙彌, novice monk). The Shami responded. Zen Master Daowu Zongzhi said, 'Add water to the clean bottle.' Zen Master Daowu Zongzhi then asked Master Shishuang Chuyuan, 'What did you ask just now?' As Master Shishuang Chuyuan was about to speak, Zen Master Daowu Zongzhi got up and left. Master Shishuang Chuyuan secretly attained enlightenment through this incident.
Zen Master Daowu Zongzhi said to Master Shishuang Chuyuan, 'I am seriously ill and about to pass away. There is something in my heart that has been a problem for a long time. Who can remove it for me?' Master Shishuang Chuyuan said, 'Neither mind nor things are real. Removing it will only increase the problem.' Zen Master Daowu Zongzhi agreed with him.
Master Shishuang Chuyuan instructed the assembly, 'The teachings of an entire era (一代時教, yīdài shí jiào, Buddhist doctrines) are to rectify the hands and feet (actions) of you practitioners. Whatever has a cause falls into this present time. Even the Dharmakaya (法身, the body of the Dharma, the true body of the Buddha) that is not a body is still the ultimate of the teachings. We Shramanas (沙門, monks) have no path to affirm at all. If you discriminate, you are wrong; if you do not discriminate, you are sitting in mud and water.'
A monk asked, 'Why can't I see your face, even though I am so close (咫尺之間, zhǐchǐ zhī jiān, within a short distance)?' Master Shishuang Chuyuan said, 'I say it is not hidden throughout the entire realm.'
The monk later asked Zen Master Xuefeng Yicun (雪峰義存, Xuefeng Yicun), 'What is the meaning of 'not hidden throughout the entire realm'?' Zen Master Xuefeng Yicun said, 'Where is not Shishuang?'
The monk returned and told Master Shishuang Chuyuan about this. Master Shishuang Chuyuan said, 'What's the hurry for this old man to die?'
Zen Master Xuansha Shibei (玄沙師備, Xuansha Shibei) said, 'The old man on the mountain (referring to Master Shishuang Chuyuan) missed it.' Zen Master Dongshan Liangjie (洞山良價, Dongshan Liangjie) said, 'The local deity is laughing to death.'
Zen Master Langye Huijue (瑯玡慧覺, Langye Huijue) said, 'Although Zen Master Xuefeng Yicun has the intention to benefit others, he does not have extraordinary insight. Although Master Shishuang Chuyuan has extraordinary insight, he does not know the upward path (更深的境界, a deeper state).'
A monk asked, 'The late master's (referring to Master Shishuang Qingzhu (石霜慶諸, Shishuang Qingzhu)) piece of spiritual bone, golden in color, when struck, makes the sound of a bell. I wonder, where has it gone?' Master Shishuang Chuyuan called out to the monk. The monk responded. Master Shishuang Chuyuan said, 'You do not understand my words. Leave.'
A monk was taking leave of Master Shishuang Chuyuan and asked, 'Should I go by boat or by land?' Master Shishuang Chuyuan said, 'If you encounter a boat, take a boat; if you encounter land, walk on land.' Master Shishuang Chuyuan said, 'I say the journey halfway is slightly difficult.' The monk was speechless.
Zen Master Yunmen Wenyan (雲門文偃, Yunmen Wenyan)
代云。三十年後。此話大行 又云。臨行之句。永劫不忘。
僧問。三千里外遠聞。石霜有個不顧。是否。師云是。云且如萬象歷然。是顧不顧。師云。我道不驚眾。云不驚眾。是不與萬象合。如何是不顧。師云。遍界不曾藏。
雪竇云。誰是不顧者。
裴相公來。師拈起裴笏問。在天子手中為圭。在官人手中為笏。在老僧手中。且道。喚作甚麼。裴無對。師乃留下笏子。
雪竇代云。弄巧成拙 保寧勇代云。只恐和尚用不著。
師問侍者。道吾云。莫棄這邊。著那邊。你作么生會。者云。一依和尚所會。師云。作么生是我會處。者從西過東而立。師云。你正是棄這邊。著那邊。
僧問。如何是祖師西來意。師扣齒示之。僧不契。
師遷化后。其僧問九峰。先師扣齒。意旨如何。峰云。寧可截舌。不犯國諱。
僧問云蓋。蓋云。我與先師。有甚冤仇。
僧問。一毫穿眾穴。時如何。師云。直須萬年去。云萬年后如何。師云。登科任你登科。㧞萃任你拔萃。
其僧后問徑山諲。諲云。光靴任你光靴。結褁任你結褁。
潭州漸源仲興禪師(凡六)
師為道吾。作侍者。一日過茶與吾。吾接得。拈起盞子云。是斜是正。師叉手近前視之。吾云。
【現代漢語翻譯】 現代漢語譯本： 代云：三十年後，此話將會廣為流傳。又說：臨終之言，永世不忘。
有僧人問：『三千里外就聽說石霜有個『不顧』（bugu，不執著于外物）之說，是這樣嗎？』 師父說：『是這樣。』 僧人問：『那麼萬象歷歷在目，這是『顧』還是『不顧』呢？』 師父說：『我說不要驚動大眾。』 僧人說：『不驚動大眾，是不與萬象融合嗎？ 什麼是『不顧』呢？』 師父說：『遍及世界，沒有隱藏。』
雪竇說：『誰是這個『不顧』的人呢？』
裴相公來訪，師父拿起裴相公的笏（hu，古代官員上朝時拿的手板）問：『在天子手中是圭（gui，古代帝王諸侯朝聘、祭祀時所用的玉製禮器），在官人手中是笏，在老僧手中，你說叫什麼？』 裴相公無言以對。師父於是放下笏子。
雪竇代答說：『弄巧成拙。』 保寧勇代答說：『只恐怕和尚用不上。』
師父問侍者：『道吾說：『不要捨棄這邊，執著那邊。』 你怎麼理解？』 侍者說：『完全按照和尚您所理解的。』 師父說：『怎麼是我的理解之處？』 侍者從西邊走到東邊站立。師父說：『你這正是捨棄這邊，執著那邊。』
有僧人問：『什麼是祖師西來意（zushi xilai yi，禪宗用語，指達摩祖師從西方來到中國的目的，即直指人心，見性成佛）？』 師父敲齒示意。僧人不領會。
師父圓寂后，那位僧人問九峰：『先師敲齒，意旨如何？』 九峰說：『寧可截斷舌頭，也不冒犯國家禁忌。』
有僧人問云蓋：云蓋說：『我與先師，有什麼冤仇？』
有僧人問：『一毫穿透眾多孔穴，此時如何？』 師父說：『必須經過萬年。』 僧人問：『萬年后如何？』 師父說：『登科任你登科，拔萃任你拔萃。』
那位僧人後來問徑山諲：諲說：『光靴任你光靴，結褁任你結褁。』
潭州漸源仲興禪師（共有六則）
師父作為道吾的侍者，一天遞茶給道吾，道吾接過茶盞，拿起盞子說：『是斜的還是正的？』 師父叉手走近觀看。道吾說：
【English Translation】 English version: Someone said: 'Thirty years later, this saying will become widely circulated.' It is also said: 'The words at the time of death, never to be forgotten.'
A monk asked: 'From three thousand miles away, I heard that Shishuang has a 'not caring' (bugu, not being attached to external things) teaching. Is that so?' The master said: 'It is so.' The monk asked: 'Then, with all phenomena clearly present, is this 'caring' or 'not caring'?' The master said: 'I say, do not disturb the masses.' The monk said: 'Not disturbing the masses, is that not merging with all phenomena? What is 'not caring'?' The master said: 'Throughout the world, nothing is hidden.'
Xuedou said: 'Who is this person who 'does not care'?'
Chancellor Pei came to visit. The master picked up Chancellor Pei's tablet (hu, a hand tablet held by officials during court visits) and asked: 'In the hands of the emperor, it is a gui (gui, an jade ceremonial object used by ancient emperors and feudal lords during court visits and sacrifices). In the hands of an official, it is a tablet. In the hands of an old monk, what would you call it?' Chancellor Pei had no answer. The master then put down the tablet.
Xuedou answered on his behalf: 'Trying to be clever but becoming clumsy.' Baoning Yong answered on his behalf: 'I'm just afraid the monk won't be able to use it.'
The master asked the attendant: 'Daowu said: 'Do not abandon this side and cling to that side.' How do you understand this?' The attendant said: 'Entirely according to what you, the monk, understand.' The master said: 'How is it that I understand?' The attendant walked from west to east and stood there. The master said: 'You are precisely abandoning this side and clinging to that side.'
A monk asked: 'What is the meaning of the Patriarch's coming from the West (zushi xilai yi, a Zen term referring to Bodhidharma's purpose in coming to China, which is to directly point to the human mind, see one's nature, and become a Buddha)?' The master tapped his teeth to indicate. The monk did not understand.
After the master passed away, that monk asked Jiufeng: 'What was the meaning of the late master tapping his teeth?' Jiufeng said: 'I would rather cut off my tongue than violate the national taboo.'
A monk asked Yungai: Yungai said: 'What grievance do I have with the late master?'
A monk asked: 'When a single hair penetrates many holes, what is it like?' The master said: 'It must go through ten thousand years.' The monk asked: 'What will it be like after ten thousand years?' The master said: 'Passing the imperial examination is up to you, standing out from the crowd is up to you.'
That monk later asked Jingshan Yin: Yin said: 'Shiny boots are up to you, tying up bundles is up to you.'
Chan Master Zhongxing of Jianyuan in Tanzhou (six cases in total)
The master was serving as Daowu's attendant. One day, he passed tea to Daowu. Daowu received the teacup, picked it up, and said: 'Is it tilted or straight?' The master folded his hands and approached to look at it. Daowu said:
斜則總斜。正則總正。師云。某甲不恁么。吾云。子作么生。師奪盞子。提起云。是斜是正。吾云。汝不謬為吾侍者。
師侍道吾。到一家弔慰次。師撫棺云。生耶死耶。吾云。生也不道。死也不道。師云。為甚麼不道。吾云。不道不道。
歸至中路。師云。和尚快與某甲道。若不道。打和尚去。吾云。打即任打。道即不道。師便打。
吾歸寺謂師云。汝宜離此。恐知事知。于汝不便。
大溈秀云。大凡言論。須有轉身之謀。道吾既吃他痛棒。且漸源具甚麼眼。
師辭道吾。去一村院。凡經三年。一日聞童子唸經云。應以比丘身得度者。即現比丘身。師忽然大悟。遂焚香。作禮云。信知先師之言。終不虛發。自是我不會。錯怪先師也。
師后造石霜。霜問。向來打先師因緣。還會也未。師云。卻請和尚道。霜云。不見道。生也不道。死也不道。師遂通所得。作禮而退。
云居元云。石霜著甚死急。喚惺千個漸源。有甚用處。當初待他舉了。以棒打出。非唯作天下宗師。亦乃與道吾雪屈。
師一日。荷鍬子。於法堂上。從西過東。從東過西。霜問。作甚麼。師云。覓先師靈骨。霜云。洪波浩渺。白浪滔天。覓甚麼先師靈骨。師云。正好著力。霜云。這裡針劄不入。著
【現代漢語翻譯】 現代漢語譯本 斜就是總的斜。正就是總的正。漸源禪師問：『我不是這樣，你怎麼樣？』道吾禪師奪過盞子，提起說：『是斜還是正？』漸源禪師說：『你不謬為我的侍者。』（某甲：指漸源禪師自己。恁么：這樣。作么生：怎麼樣。）
漸源禪師侍奉道吾禪師，到一家去弔唁。漸源禪師撫摸著棺材問：『是生還是死？』道吾禪師說：『說生也不對，說死也不對。』漸源禪師問：『為什麼不說？』道吾禪師說：『不說，不說。』
在返回的路上，漸源禪師說：『和尚快告訴我，不說就打你。』道吾禪師說：『打就任你打，說就是不說。』漸源禪師就打了道吾禪師。
道吾禪師回到寺里對漸源禪師說：『你最好離開這裡，恐怕被知事僧知道了，對你不方便。』
大溈秀禪師說：『大凡言論，必須要有轉身的謀略。道吾禪師既然吃了他的痛棒，那麼漸源禪師有什麼樣的眼力呢？』
漸源禪師辭別道吾禪師，去了一個鄉村小寺。過了三年，一天聽到童子唸經說：『應以比丘（bhiksu）身得度者，即現比丘身。』漸源禪師忽然大悟，於是焚香，作禮說：『相信先師的話，終究不會虛假。只是我不會，錯怪了先師啊。』
漸源禪師後來去石霜禪師處。石霜禪師問：『向來打先師的因緣，還會嗎？』漸源禪師說：『請和尚說。』石霜禪師說：『不見道，說生也不對，說死也不對。』漸源禪師於是通達了所得，作禮而退。
云居元禪師說：『石霜禪師著什麼急？喚醒一千個漸源禪師，有什麼用處？當初等他說完，用棒打出去，非但可以成為天下宗師，也可以為道吾禪師雪恥。』
漸源禪師一天，扛著鍬子，在法堂上，從西走到東，又從東走到西。石霜禪師問：『做什麼？』漸源禪師說：『找先師的靈骨。』石霜禪師說：『洪波浩渺，白浪滔天，找什麼先師的靈骨？』漸源禪師說：『正好著力。』石霜禪師說：『這裡針都扎不進去，著什麼力？』
【English Translation】 English version If it's crooked, it's always crooked. If it's straight, it's always straight. The master (Daowu) said, 'So-and-so (Jianyuan) is not like that. What about you?' The master (Jianyuan) snatched the cup, raised it and said, 'Is it crooked or straight?' The master (Daowu) said, 'You are not mistaken in being my attendant.' (So-and-so: referring to Jianyuan himself. Like that: in that way. What about you: what do you do?)
Master Jianyuan was attending Daowu. They went to a house to offer condolences. Master Jianyuan stroked the coffin and asked, 'Is it alive or dead?' Daowu said, 'Saying it's alive is not right, saying it's dead is not right.' Master Jianyuan asked, 'Why not say?' Daowu said, 'Not saying, not saying.'
On the way back, Master Jianyuan said, 'Master, quickly tell me, if you don't tell me, I'll hit you.' Daowu said, 'Hit if you want, but I won't tell.' Master Jianyuan then hit Daowu.
Daowu returned to the temple and said to Master Jianyuan, 'You should leave here, I'm afraid the supervisor will find out, it will be inconvenient for you.'
Great Master Wei Xiu said, 'In all discussions, there must be a strategy for turning around. Since Daowu received a painful beating from him, what kind of insight does Jianyuan have?'
Master Jianyuan bid farewell to Daowu and went to a small village temple. After three years, one day he heard a child reciting a sutra saying, 'Those who should be saved by appearing in the body of a bhiksu (monk), will be shown the body of a bhiksu.' Master Jianyuan suddenly had a great enlightenment, so he burned incense, made a bow and said, 'I believe the words of the former master will never be false. It's just that I didn't understand, and wrongly blamed the former master.'
Later, Master Jianyuan went to Shishuang. Shishuang asked, 'Do you still understand the cause and condition of hitting the former master?' Master Jianyuan said, 'Please tell me, Master.' Shishuang said, 'Didn't you see, saying it's alive is not right, saying it's dead is not right.' Master Jianyuan then understood what he had gained, bowed and retreated.
Zen Master Yunju Yuan said, 'What is Shishuang in such a hurry for? What's the use of awakening a thousand Jianyuan? In the beginning, waiting for him to finish speaking, hitting him out with a stick, not only could he become a master of the world, but he could also avenge Daowu.'
One day, Master Jianyuan carried a hoe and walked from west to east and from east to west in the Dharma hall. Shishuang asked, 'What are you doing?' Master Jianyuan said, 'Looking for the spiritual bones of the former master.' Shishuang said, 'The vast waves are boundless, the white waves are滔天, what spiritual bones of the former master are you looking for?' Master Jianyuan said, 'It's a good place to put effort.' Shishuang said, 'A needle can't even be inserted here, what effort are you putting in?'
甚麼力。師荷鍬便出。
太原孚云。先師靈骨猶在。
保寧勇頌云。終日挨門復倚樓。幾回明鏡照梳頭。自從事卻潘郎后。也會人前不識羞。
師在紙帳中坐。有僧來撥開帳云。不審。師視之。良久云。會么。云不會。師云。七佛已前事。為甚麼不會。
后僧舉似石霜。霜云。如人善射。箭不虛發。
師一日。捲簾。在方丈內坐。寶蓋和尚來見。乃下卻簾子。歸客位。師令侍者傳語云。長老遠來不易。猶隔津在。蓋打侍者一掌。者云。不得打某甲。自有堂頭和尚在。蓋云。為有堂頭和尚。所以打你。者舉似師。師云。猶隔津在。
祿青和尚(凡三)
僧問。不落道吾機。請師道。師云。庭前紅莧樹。生葉不生花。僧無語。師云。會么。云不會。師云。正是道吾機。為甚麼不會。僧作禮。師便打云。須是老僧打你。始得。
有僧來。師以目視之。僧云。是個機關。于某甲分上用不著。師彈指三下。僧繞繩床一幣。依位而立。師云。參堂去。僧才出去。師便喝。僧以目視之。師云。酌然是用不著。
潭州云巖曇晟禪師法嗣
筠州洞山良價禪師(凡二十六)
會稽俞氏子。七歲依律師出家。一日律師。為師授般若心經。至無眼耳鼻舌身意處。師顧律師
【現代漢語翻譯】 現代漢語譯本 『什麼力？』 禪師拿起鋤頭就出去了。
太原孚云禪師說：『先師的靈骨還在。』
保寧勇禪師頌道：『終日挨門又倚樓，幾回明鏡照梳頭。自從事卻潘郎后，也會人前不識羞。』
洞山禪師在紙帳中坐著，有僧人來撥開帳子說：『請問。』 禪師看著他，良久說：『會么？』 僧人說：『不會。』 禪師說：『七佛（過去七位佛陀）已前的事，為什麼不會？』
後來僧人把這件事告訴了石霜禪師，石霜禪師說：『如人善射，箭不虛發。』
洞山禪師一日，捲起簾子，在方丈內坐著。寶蓋和尚來拜見，於是放下簾子，回到客位。洞山禪師令侍者傳話說：『長老遠來不易，猶隔津在（還在河的對岸）。』 寶蓋和尚打了侍者一掌，侍者說：『不得打我，自有堂頭和尚在。』 寶蓋和尚說：『為有堂頭和尚，所以打你。』 侍者把這件事告訴了洞山禪師，洞山禪師說：『猶隔津在。』
祿青和尚(共三則)
僧人問：『不落道吾（禪師名）機鋒，請禪師說。』 禪師說：『庭前紅莧樹，生葉不生花。』 僧人無語。 禪師說：『會么？』 僧人說：『不會。』 禪師說：『正是道吾機，為什麼不會？』 僧人作禮。 禪師便打他說：『須是老僧打你，始得。』
有僧人來，禪師用眼睛看著他。僧人說：『是個機關，於我分上用不著。』 禪師彈指三下。僧人繞繩床一匝，依位而立。 禪師說：『參堂去。』 僧人才出去，禪師便喝。僧人以目視之。 禪師說：『酌然是用不著。』
潭州云巖曇晟（禪師名）禪師法嗣
筠州洞山良價（禪師名）禪師(共二十六則)
會稽俞氏之子，七歲依律師出家。一日律師為禪師授《般若心經》，至『無眼耳鼻舌身意』處，禪師顧律師。
【English Translation】 English version 『What strength?』 The master picked up a hoe and went out.
Fuyun of Taiyuan said: 『The spiritual bones of the late master are still here.』
Yong of Baoning chanted: 『All day long leaning against the door and relying on the tower, several times the bright mirror reflects combing hair. Since serving Pan Lang, also in front of people do not know shame.』
The master was sitting in a paper tent. A monk came and opened the tent, saying, 『I don't understand.』 The master looked at him for a long time and said, 『Do you understand?』 The monk said, 『I don't understand.』 The master said, 『Why don't you understand the matter before the Seven Buddhas (the seven past Buddhas)?』
Later, the monk told Shishuang about this. Shishuang said, 『Like a person who is good at shooting, the arrow never misses.』
One day, the master rolled up the curtain and sat in the abbot's room. Abbot Baogai came to see him, so he lowered the curtain and returned to the guest seat. The master ordered the attendant to convey the message, saying, 『It is not easy for the elder to come from afar, still separated by the ford (still on the other side of the river).』 Baogai slapped the attendant, and the attendant said, 『You must not hit me, there is a head monk in the hall.』 Baogai said, 『Because there is a head monk in the hall, that's why I hit you.』 The attendant told the master about this, and the master said, 『Still separated by the ford.』
Monk Luqing (three cases in total)
A monk asked, 『Not falling into the Dao Wu (name of a Zen master) mechanism, please tell me, Master.』 The master said, 『The red amaranth tree in front of the courtyard grows leaves but does not bloom.』 The monk was speechless. The master said, 『Do you understand?』 The monk said, 『I don't understand.』 The master said, 『This is exactly the Dao Wu mechanism, why don't you understand?』 The monk bowed. The master then hit him and said, 『It must be the old monk who hits you to get it.』
A monk came, and the master looked at him with his eyes. The monk said, 『It's a mechanism, I can't use it.』 The master snapped his fingers three times. The monk circled the rope bed once and stood in his position. The master said, 『Go to the meditation hall.』 As soon as the monk went out, the master shouted. The monk looked at him with his eyes. The master said, 『Indeed, it is useless.』
Dharma heir of Zen Master Tan Sheng of Yunyan in Tanzhou (name of a Zen master)
Zen Master Liangjie of Dongshan in Yunzhou (name of a Zen master) (26 cases in total)
The son of the Yu family in Kuaiji, who left home at the age of seven to follow a Vinaya master. One day, the Vinaya master taught the Prajna Heart Sutra to the master. When he reached the place of 『no eye, ear, nose, tongue, body, mind,』 the master looked at the Vinaya master.
上下。又自捫其身云。和尚亦有眼耳鼻舌身意。某甲亦有眼耳鼻舌身意。佛何得言無。其師驚云。吾非汝師。汝已后當荷大乘法去。遂親送師。入五泄山出家。
師初謁忠國師。問如何是古佛心。忠云。墻壁瓦礫是。師云。墻壁瓦礫。豈不是無情。忠云是。師云。無情還會說法也無。忠云。常說。熾然說。無間歇。師云。甚麼人得聞。忠云。諸聖得聞。師云。師還聞否。忠云。我不聞。師云。和尚既不聞。爭知無情會說法。忠云。賴我不聞。我若聞。即齊于諸聖。汝即不聞我說法。師云。恁么則眾生無分也。忠云。我為眾生說。不為諸聖說。師云。眾生聞后如何。忠云。即非眾生。師云。無情說法。該何典教。忠云。酌然。言不幹典。非君子之所談。豈不是。華嚴云。剎說眾生說。三世一時說。師不契。
師後到溈山。山問。承聞。價阇梨。曾問忠國師無情說法。是否。師云是。溈云。試舉看。師舉了。溈云。我這裡。也有些子。只是罕遇其人。師云。便請。溈以拂子。點一點。師云。請和尚。為某甲說。溈云。父母所生口。終不為子說。
師云。此間莫有同年慕道者么。溈云。此去澧陵縣側石室。有云嵓道人。若能撥草瞻風。必為子之所重。
師辭溈山。直造云嵓。請益前話。嵓云。不見
【現代漢語翻譯】 現代漢語譯本： 上下。又自己摸著身體說：『和尚也有眼、耳、鼻、舌、身、意，我也是有眼、耳、鼻、舌、身、意，佛怎麼能說沒有呢？』他的老師驚訝地說：『我不是你的老師，你以後應當承擔大乘佛法。』於是親自送他到五泄山出家。
他最初拜見忠國師（指慧忠國師，唐代禪僧），問：『什麼是古佛心？』忠國師說：『墻壁瓦礫就是。』他說：『墻壁瓦礫，豈不是無情之物？』忠國師說：『是。』他說：『無情之物也會說法嗎？』忠國師說：『常說，熾盛地說，沒有間斷。』他說：『什麼人能夠聽聞？』忠國師說：『諸聖能夠聽聞。』他說：『師父您也聽聞嗎？』忠國師說：『我不聽聞。』他說：『和尚您既然不聽聞，怎麼知道無情之物會說法？』忠國師說：『幸虧我不聽聞，我如果聽聞，就和諸聖一樣了，你就聽不到我說法了。』他說：『這樣說來，眾生就沒有份了。』忠國師說：『我為眾生說，不為諸聖說。』他說：『眾生聽聞后如何？』忠國師說：『即非眾生。』他說：『無情說法，出自哪部經典？』忠國師說：『的確如此，言語不符合經典，不是君子所談論的，難道不是嗎？《華嚴經》說：剎說眾生說，三世一時說。』他沒有領會。
他後來到溈山（指溈山靈祐，唐代禪僧），溈山問：『聽說價阇梨（對僧人的尊稱）曾經問忠國師無情說法，是這樣嗎？』他說：『是。』溈山說：『你試著說來看看。』他說了。溈山說：『我這裡，也有些道理，只是很少遇到能理解的人。』他說：『請說。』溈山用拂子點了一下。他說：『請和尚為我解說。』溈山說：『父母所生的口，終究不能為兒子說。』
他說：『這裡有同年紀的慕道者嗎？』溈山說：『從這裡到澧陵縣旁的石室，有云巖道人（指云巖曇晟，唐代禪僧），如果能披荊斬棘，必能成為你的良師益友。』
他告別溈山，直接去拜訪云巖，請教之前的話。云巖說：『不見。』
【English Translation】 English version: Up and down. He also touched his body and said, 'The monk also has eyes, ears, nose, tongue, body, and mind; I also have eyes, ears, nose, tongue, body, and mind. How can the Buddha say there is none?' His teacher was surprised and said, 'I am not your teacher. You should bear the Great Vehicle Dharma in the future.' Then he personally sent him to Wuxie Mountain to become a monk.
He first visited National Teacher Zhong (referring to Huizhong National Teacher, a Chan monk of the Tang Dynasty) and asked, 'What is the mind of the ancient Buddha?' Zhong said, 'Walls, tiles, and rubble are it.' He said, 'Aren't walls, tiles, and rubble insentient?' Zhong said, 'Yes.' He said, 'Can insentient things also preach the Dharma?' Zhong said, 'They always preach, fervently preach, without interruption.' He said, 'Who can hear it?' Zhong said, 'The sages can hear it.' He said, 'Does the master also hear it?' Zhong said, 'I do not hear it.' He said, 'Since the monk does not hear it, how does he know that insentient things can preach the Dharma?' Zhong said, 'Fortunately, I do not hear it. If I heard it, I would be the same as the sages, and you would not hear me preach the Dharma.' He said, 'In that case, sentient beings have no share.' Zhong said, 'I preach for sentient beings, not for the sages.' He said, 'What happens after sentient beings hear it?' Zhong said, 'They are no longer sentient beings.' He said, 'Which scripture does the preaching of insentient things come from?' Zhong said, 'Indeed, words that do not conform to the scriptures are not what a gentleman should talk about, isn't it? The Avatamsaka Sutra says: 'Lands speak, sentient beings speak, the three times speak at once.'' He did not understand.
Later, he went to Mount Wei (referring to Lingyou of Mount Wei, a Chan monk of the Tang Dynasty). Wei asked, 'I heard that Jiazheli (a respectful term for monks) once asked National Teacher Zhong about the preaching of insentient things, is that so?' He said, 'Yes.' Wei said, 'Try to say it and see.' He said it. Wei said, 'I also have some understanding here, but I rarely meet someone who can understand it.' He said, 'Please speak.' Wei tapped with a whisk. He said, 'Please, monk, explain it to me.' Wei said, 'The mouth born of parents will never speak for the son.'
He said, 'Are there any fellow practitioners here who aspire to the Way?' Wei said, 'From here to the stone chamber beside Liling County, there is a Taoist Yunyan (referring to Yunyan Tansheng, a Chan monk of the Tang Dynasty). If he can clear the weeds and look up to the wind, he will surely be valued by you.'
He bid farewell to Mount Wei and went directly to visit Yunyan, asking for advice on the previous words. Yunyan said, 'Unseen.'
彌陀經云。水鳥樹林。悉皆唸佛念法。師因有省。作偈云。也大奇。也大奇無情說法不思議。若將耳聽終難會。眼處聞聲方得知。
師問云巖。某甲有餘習未盡。巖云。汝曾作甚麼來。師云。聖諦亦不為。巖云。還得歡喜地也未。師云。歡喜即不無。如糞堆頭。拾得一顆明珠。
師問云巖。百年後。忽有人問。還邈得和尚真。如何祇對。巖云。但道。只這是。師沉吟。巖云。價阇梨。承當個事。大須審細。師無語。巖便打。
后因過水睹影。方得頓悟。作偈云。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。
師因供養云巖真。僧問。先師道。只這是。莫便是么。師云是。云意旨如何。師云。當初洎錯會先師意。云未審先師。還知有也無。師云。若不知有。爭解恁么道。若知有。爭肯恁么道。
師辭京兆興善平禪師。平問。甚處去。師云。㳂流無定止。平云。法身㳂流。報身㳂流。師云。總不作此解。平乃撫掌。
示眾云。秋初夏末。東去西去。直須向萬里無寸草處去。始得。又云。只如無寸草處。作么生去。
後有僧。舉似石霜。霜云。出門便是草。師聞乃云。大唐國里。能有幾人。
大陽延云。如今
【現代漢語翻譯】 現代漢語譯本： 《彌陀經》（Amitabha Sutra）中說：『水鳥樹林，悉皆唸佛念法。』（水中的鳥、樹木和森林，都在念誦佛和佛法。）師父因此有所領悟，作偈說：『也大奇，也大奇，無情說法不思議。若將耳聽終難會，眼處聞聲方得知。』（真是太奇妙了，太奇妙了，無情之物說法真是不可思議。如果用耳朵聽，終究難以領會，只有用眼睛才能聽到聲音，才能明白。）
師父問云巖（Yunyan）：『某甲（mǒu jiǎ，指自己）還有習氣未盡。』云巖說：『你曾經做了什麼？』師父說：『聖諦（sheng di，四聖諦，佛教的基本教義）也不為。』云巖說：『還得歡喜地（huan xi di，菩薩修行階位的第一階段）也未？』師父說：『歡喜即不無，如糞堆頭，拾得一顆明珠。』（歡喜不是沒有，就像在糞堆里，撿到一顆明珠。）
師父問云巖：『百年後，忽有人問，還邈得和尚真（huan miao de he shang zhen，還能描繪出和尚的真實面貌嗎）？如何只對？』云巖說：『但道，只這是。』（只說，這就是。）師父沉吟。云巖說：『價阇梨（jia she li，對僧人的尊稱），承當個事，大須審細。』（承擔這件事，必須仔細審察。）師父無語。云巖便打。
後來因為過水看到自己的影子，才得以頓悟，作偈說：『切忌從他覓，迢迢與我疏。我今獨自往，處處得逢渠。渠今正是我，我今不是渠。應須恁么會，方得契如如。』（切記不要向外尋求，那樣只會越來越疏遠我。我現在獨自前行，處處都能遇到他。他現在正是我，我現在不是他。應該這樣理解，才能與如如（ru ru，真如，事物的本性）相契合。）
師父因為供養云巖的真像，有僧人問：『先師道，只這是，莫便是么？』（先師說，這就是，莫非就是這個嗎？）師父說：『是。』云：『意旨如何？』（意義是什麼？）師父說：『當初洎錯會先師意。』（當初完全錯誤地理解了先師的意思。）云：『未審先師，還知有也無？』（不知道先師，還知道有這個嗎？）師父說：『若不知有，爭解恁么道？若知有，爭肯恁么道？』（如果不知道有，怎麼會這樣說？如果知道有，怎麼會肯這樣說？）
師父辭別京兆興善平禪師（Jingzhao Xingshan Ping Chanshi）。平禪師問：『甚處去？』（去哪裡？）師父說：『㳂流無定止。』（隨波逐流，沒有固定的去處。）平禪師說：『法身㳂流，報身㳂流。』（法身隨波逐流，報身隨波逐流。）師父說：『總不作此解。』（總不這樣理解。）平禪師於是撫掌。
師父向大眾開示說：『秋初夏末，東去西去，直須向萬里無寸草處去，始得。』（秋天開始，夏天結束，向東去向西去，必須向萬里沒有寸草的地方去，才能有所得。）又說：『只如無寸草處，作么生去？』（就像沒有寸草的地方，怎麼去？）
後來有僧人，把這話告訴了石霜（Shishuang）。石霜說：『出門便是草。』（出門就是草。）師父聽了說：『大唐國里，能有幾人？』（大唐國里，能有幾個人明白？）
大陽延（Dayang Yan）說：『如今……』
【English Translation】 English version: The Amitabha Sutra says: 'Water birds and trees in the forest, all recite the Buddha and the Dharma.' The master had an insight because of this and composed a verse saying: 'How wondrous, how wondrous, inanimate objects expound the Dharma in an inconceivable way. If you listen with your ears, you will find it difficult to understand. Only by hearing with your eyes can you know.'
The master asked Yunyan: 'I (mǒu jiǎ, referring to oneself) still have residual habits that have not been exhausted.' Yunyan said: 'What have you done before?' The master said: 'Even the Noble Truths (sheng di, the Four Noble Truths, the basic teachings of Buddhism) are not done.' Yunyan said: 'Have you attained the Ground of Joy (huan xi di, the first stage of a Bodhisattva's practice) yet?' The master said: 'Joy is not absent, like picking up a bright pearl from a pile of dung.'
The master asked Yunyan: 'A hundred years later, if someone suddenly asks, can you still depict the true face of the monk (huan miao de he shang zhen, can you still depict the true face of the monk)? How should I respond?' Yunyan said: 'Just say, this is it.' The master pondered. Yunyan said: 'Venerable Ajari (jia she li, a respectful term for monks), in undertaking this matter, you must examine it carefully.' The master was speechless. Yunyan then struck him.
Later, because he saw his reflection while crossing the water, he suddenly attained enlightenment and composed a verse saying: 'Be sure not to seek it from others, for the further you seek, the more distant it becomes from me. Now I go alone, and everywhere I meet him. He is now precisely me, and I am now not him. You must understand it in this way to be in accord with Suchness (ru ru, the true nature of things).'
Because the master was making offerings to Yunyan's portrait, a monk asked: 'The former master said, this is it, could it be this?' The master said: 'It is.' The monk said: 'What is the meaning?' The master said: 'At first, I completely misunderstood the former master's meaning.' The monk said: 'I don't know if the former master knew about it or not?' The master said: 'If he didn't know about it, how could he have said it like that? If he knew about it, how could he have been willing to say it like that?'
The master bid farewell to Zen Master Ping of Xingshan Temple in Jingzhao (Jingzhao Xingshan Ping Chanshi). Zen Master Ping asked: 'Where are you going?' The master said: 'Following the flow without a fixed destination.' Zen Master Ping said: 'The Dharmakaya (fa shen, the Dharma body of the Buddha) follows the flow, the Sambhogakaya (bao shen, the reward body of the Buddha) follows the flow.' The master said: 'I don't interpret it that way at all.' Zen Master Ping then clapped his hands.
The master instructed the assembly, saying: 'At the beginning of autumn and the end of summer, going east and going west, you must go to a place where there is not an inch of grass for ten thousand miles to attain something.' He also said: 'Just like a place where there is not an inch of grass, how do you go?'
Later, a monk told Shishuang (Shishuang) about this. Shishuang said: 'Going out the door is grass.' The master heard this and said: 'In the Great Tang Dynasty, how many people can understand?'
Dayang Yan said: 'Now...'
直道。不出門。亦草漫漫地。且道。合向甚麼處行履。良久云。莫守寒巖異草青。坐著白雲宗不妙。
妙喜云。師子一滴乳。迸散十斛驢乳。
示眾云。有一人。在千人萬人中。不背一人。不向一人。你道。此人具何面目。云居膺出雲。某甲參堂去。
師垂語云。須知有佛向上事。時有僧出問。如何是佛向上事。師云。非佛。
雲門云。名不得。狀不得。所以言非。
師夜參不點燈。有僧問話退。師喚侍者點燈來。召其僧。僧出來。師云。將取三兩粉。與這上座。其僧拂袖而退。因而有省。乃罄衣缽設齋。
得三年後。辭師。師云。善為。
時雪峰侍立。乃問。這僧辭去。幾時卻來。師云。他只知一去。不解再來。其僧歸衣缽下坐化。須臾報師。師云。雖然如此。猶較老僧三生在。
師與泰首座。吃果子次。師問。有一物。上拄天。下拄地。黑如漆。常在動用中。動用中收不得。你道。過在甚麼處。泰云。過在動用中。師便喝。掇卻果卓。
五祖戒云。來朝更獻楚王看。
大溈喆云。還知洞山落處么。若也不知。往往作是非得失會去。山僧道。這果子。莫道泰首座不得吃。設使盡大地人來。亦不得正眼覷著。
云蓋本云。洞山雖有打破虛空底鉗
【現代漢語翻譯】 現代漢語譯本：
直路。（直路）不出門。野草也蔓延滋長。請問，應該往哪裡走呢？停頓良久后說：『不要固守寒冷的巖石，奇異的草木縱然青翠，若只是坐著空談白雲宗（佛教禪宗的一個流派）的道理，那就太糟糕了。』 妙喜（禪宗僧人）說：『師子（獅子）的一滴乳汁，就能使十斛驢乳變質。』 開示大眾說：『有一個人，在千人萬人之中，不背對任何一個人，也不面向任何一個人。』你們說，這個人具有什麼樣的面目？云居膺（禪宗僧人）走出來說：『某甲（我）去參堂了。』 洞山良價禪師（師）開示說：『須知有超越佛的境界。』當時有一個僧人出來問：『如何是超越佛的境界？』洞山良價禪師說：『非佛。』 雲門文偃禪師（雲門）說：『無法命名，無法描述，所以說是「非」。』 洞山良價禪師晚上參禪時不點燈。有一個僧人問話後退下。洞山良價禪師叫侍者點燈來，叫那個僧人。僧人出來后，洞山良價禪師說：『拿三兩面粉，給這位上座（對僧人的尊稱）。』那個僧人拂袖而去，因此有所領悟，於是傾盡衣缽設齋供養。 過了三年後，那個僧人向洞山良價禪師辭行。洞山良價禪師說：『好好努力。』 當時雪峰義存禪師（雪峰）侍立在旁，於是問道：『這個僧人辭去，什麼時候會再來？』洞山良價禪師說：『他只知道一去不回，不明白還可以再來。』那個僧人回到自己的住處，坐在衣缽旁圓寂了。不久有人稟報洞山良價禪師。洞山良價禪師說：『雖然如此，還是勝過老僧我三世的修行。』 洞山良價禪師與泰首座（對僧人的尊稱）一起吃果子。洞山良價禪師問道：『有一物，上頂天，下立地，黑如漆，常在動用之中，但在動用中卻無法把握。』你們說，過失在哪裡？泰首座說：『過失在動用中。』洞山良價禪師便大喝一聲，把果桌掀翻。 五祖戒禪師（五祖戒）說：『明天早上再獻給楚王看。』 大溈喆禪師（大溈喆）說：『還知道洞山良價禪師的落腳處嗎？如果不知道，往往會當作是非得失來理解。』山僧我說，這果子，莫說泰首座不能吃，即使盡大地的人來，也不能用正眼去看它。 云蓋本禪師（云蓋本）說：『洞山良價禪師雖然有打破虛空的鉗』
【English Translation】 English version:
The straight path. Not going out the door. Yet the grass grows rampant. Tell me, where should one walk? After a long pause, he said: 'Do not cling to the cold rock where strange grasses grow green. Sitting and discussing the principles of the White Cloud Sect (a branch of Zen Buddhism) is not good.' Miaoxi (a Chan monk) said: 'A single drop of a lion's milk can spoil ten bushels of donkey's milk.' He addressed the assembly, saying: 'There is a person who, among thousands and millions of people, does not turn his back on anyone, nor does he face anyone.' Tell me, what kind of face does this person have? Yunju Ying (a Chan monk) came forward and said: 'This humble one is going to attend the meditation hall.' Dongshan Liangjie (the Master) gave an instruction, saying: 'You must know that there is something beyond Buddhahood.' At that time, a monk came forward and asked: 'What is beyond Buddhahood?' The Master said: 'Not Buddha.' Yunmen Wenyan (Yunmen) said: 'It cannot be named, it cannot be described, therefore it is said to be 'not'.' One evening, Dongshan Liangjie did not light the lamp during the evening meditation. After a monk asked a question and retreated, the Master called the attendant to light the lamp and summoned the monk. When the monk came forward, the Master said: 'Take three or two measures of flour and give it to this senior monk (a term of respect for monks).' The monk brushed his sleeve and left, and thus had an awakening, and then he emptied his robe and bowl to hold a vegetarian feast. After three years, the monk bid farewell to the Master. The Master said: 'Do well.' At that time, Xuefeng Yicun (Xuefeng) was standing by, and then asked: 'When this monk leaves, when will he return?' The Master said: 'He only knows how to leave, he does not understand how to return.' The monk returned to his dwelling, sat by his robe and bowl, and passed away in meditation. Soon someone reported this to the Master. The Master said: 'Although this is so, it is still better than this old monk's three lifetimes of practice.' The Master was eating fruit with Chief Seat Tai (a term of respect for monks). The Master asked: 'There is a thing that supports the sky above and the earth below, as black as lacquer, constantly in motion, but cannot be grasped in motion.' Tell me, where is the fault?' Tai said: 'The fault is in the motion.' The Master then shouted and overturned the fruit table. Wuzu Jie (Wuzu Jie) said: 'Tomorrow morning, present it to the King of Chu to see.' Dawei Zhe (Dawei Zhe) said: 'Do you know where Dongshan Liangjie landed? If you do not know, you will often interpret it as right and wrong, gain and loss.' This mountain monk says, not to mention that Chief Seat Tai cannot eat this fruit, even if all the people on earth came, they could not look at it with a correct eye. Yungai Ben (Yungai Ben) said: 'Although Dongshan Liangjie has tongs to break through the void'
錘。且無補綴底針線。待伊道過在動用中。但道請首座吃果子。泰首座若是個漢。吃了也須吐出。
開善謙云。洞山倚勢欺人。真如隨風倒柂。忽有人。問山僧道。過在甚麼處。拈果子便吃。何故。下坡不走。快便難逢。
師在泐潭。因初首座。示眾云。也大奇也大奇。佛界道界。不思議。師出雲。佛界道界。即不問。且如說佛界道界。是甚麼人。只請一言。初良久。師云。何不急道。初云。爭即不得。師云。道也未曾道。說甚麼爭即不得。初無語。師云。佛之與道。只是名字。何不引教。初云。教道甚麼。師云。得意忘言。初云。猶將教意向心頭。作病在。師云。說佛界道界。病大小。
初明日忽遷寂。時號師。為問殺首座價。
師與云居渡水次。問水深多少。居云。不濕。師云。粗人。居云。和尚作么生。師云不幹。
有一病僧。在延壽堂。要見師。師遂去。僧問。和尚何不救取人家男女。師云。汝是甚麼人家男女。云某甲是大闡提人家男女。師良久。僧云。四山相逼時如何。師云。老僧亦從人屋檐下過。云回互不回互。師云。不回互。云教某甲。向甚麼處去。師云。粟畬里去。僧噓一聲云。珍重便坐脫。師以拄杖。敲頭三下云。汝只解恁么去。不解恁么來。
師因普請次
【現代漢語翻譯】 現代漢語譯本：
用錘子敲打。而且沒有補綴的針線。等他說出在動用中有什麼過失。只說請首座吃果子。泰首座如果是個有擔當的人，吃了也應該吐出來。
開善謙說，洞山倚仗權勢欺負人，真如像隨風倒的船舵。如果有人問我，過失在哪裡？拿起果子就吃。為什麼？下坡路不走，快捷方便難以遇到。
禪師在泐潭，因為初首座，向大眾開示說，『真奇妙啊真奇妙，佛界道界，不可思議。』禪師出來說，『佛界道界，暫且不問。那麼說佛界道界，是什麼人？只請說一句。』初首座沉默良久。禪師說，『為什麼不快點說？』初首座說，『爭辯不得。』禪師說，『說都未曾說，說什麼爭辯不得？』初首座無語。禪師說，『佛與道，只是名字。為什麼不引用教義？』初首座說，『教義說什麼？』禪師說，『得意忘言。』初首座說，『還把教義放在心頭，當成病癥。』禪師說，『說佛界道界，病是大是小？』
初首座第二天忽然圓寂。當時人們稱禪師為『問殺首座價』。
禪師與云居一起渡水，問水深多少。云居說，『不濕。』禪師說，『粗人。』云居說，『和尚您怎麼說？』禪師說，『不幹。』
有一個生病的僧人，在延壽堂，要見禪師。禪師就去了。僧人問，『和尚為什麼不救度人家的男女？』禪師說，『你是哪家男女？』僧人說，『我是大闡提（icchantika，斷善根的人）人家的男女。』禪師沉默良久。僧人說，『四山相逼時如何？』禪師說，『老僧也從別人屋檐下過。』僧人說，『回互不回互？』禪師說，『不回互。』僧人說，『教我向什麼地方去？』禪師說，『粟田里去。』僧人嘆息一聲說，『珍重』便坐化了。禪師用拄杖敲頭三下說，『你只懂得這樣去，不懂得這樣來。』
禪師因為普請（pǔ qǐng，指寺院中全體僧眾一起出坡勞動）
【English Translation】 English version:
Hammer. And no mending needle and thread. Wait for him to say what the fault is in the activity. Just say, 'Please invite the chief seat to eat fruit.' If Chief Seat Tai is a real man, he must spit it out even after eating it.
Kaishan Qian said, 'Dongshan relies on power to bully people, True Suchness is like a rudder blown by the wind.' If someone asks this mountain monk, 'Where is the fault?' Pick up the fruit and eat it. Why? It's hard to find a quick and convenient path if you don't take the downhill road.
The master was at Letan, because of the first seat, he showed the public, 'It's so strange, so strange, the Buddha realm and the Dao realm are inconceivable.' The master came out and said, 'The Buddha realm and the Dao realm, I won't ask for now. Then, who is it that speaks of the Buddha realm and the Dao realm? Please just say one word.' The first seat was silent for a long time. The master said, 'Why don't you say it quickly?' The first seat said, 'It's impossible to argue.' The master said, 'You haven't even said it, what are you talking about arguing?' The first seat was speechless. The master said, 'Buddha and Dao are just names. Why not quote the teachings?' The first seat said, 'What do the teachings say?' The master said, 'Forget words when you get the meaning.' The first seat said, 'Still taking the meaning of the teachings to heart, making it a disease.' The master said, 'Speaking of the Buddha realm and the Dao realm, is the disease big or small?'
The first seat suddenly passed away the next day. At that time, people called the master 'the price of killing the first seat with questions'.
The master and Yunju were crossing the water, and asked how deep the water was. Ju said, 'Not wet.' The master said, 'Crude person.' Ju said, 'What does the abbot say?' The master said, 'Not dry.'
There was a sick monk in Yanshou Hall who wanted to see the master. The master went. The monk asked, 'Why doesn't the abbot save the sons and daughters of other people's families?' The master said, 'What kind of sons and daughters are you?' The monk said, 'I am the son and daughter of a great icchantika (icchantika, one who has severed the roots of goodness) family.' The master was silent for a long time. The monk said, 'What if the four mountains are pressing in?' The master said, 'The old monk also passes under other people's eaves.' The monk said, 'Is it reciprocal or not reciprocal?' The master said, 'Not reciprocal.' The monk said, 'Where should I go?' The master said, 'Go to the millet field.' The monk sighed and said, 'Take care,' and then sat and passed away. The master knocked his head three times with his staff and said, 'You only know how to go like this, you don't know how to come like this.'
The master was in the midst of general labor (pǔ qǐng, refers to all the monks in the monastery working together)
。巡寮。見一僧。師問。你何不赴普請。云某甲不安。師云。你尋常安時。又何曾去。僧無對。
師問僧。名甚麼。云某甲。師云。阿那個是你主人公。云見祗對次。師云。苦哉苦哉。今時人。例皆如此。只認得驢前馬後底。將謂自己。佛法平沉。因茲是也。客中認主。尚未分明。如何辨得主中主。
僧便問。如何是主中主。師云。阇梨自道取。云某甲道得。只是客中主。如何是主中主。師云。與么道即易。相續也大難。
乃示偈云。嗟見今時學道流。千千萬萬認門頭。還似入京朝聖主。只到潼關即便休。
僧問。時時勤拂拭。莫遣惹塵埃。為甚麼。不得他衣缽。師云。直饒道本來無一物。也未合得他衣缽。云甚麼人合得。師云。不入門者。云只如不入門者。還得也無。師云。雖然如此。不得不與他。
師復云。直道本來無一物。亦未合得他衣缽。這裡合下得甚麼語。有一僧。下九十六轉語。不愜師意。末後一轉。始相契。師云。何不早恁么道。
有一僧。密聽。只不聞末後一轉語。請益其僧。僧不肯說。如是三年。執侍巾瓶。一日因疾。僧云。某甲請舉前話。不蒙慈悲。善取不得。惡取去。遂將刀向前云。上座若不為某甲舉。即殺上座去僧悚然云。阇梨且待。我為汝舉。乃云
【現代漢語翻譯】 現代漢語譯本： 巡視僧寮時，（南泉）見到一個僧人。（南泉）禪師問：『你為什麼不去參加普請（指集體勞動）？』僧人說：『某（僧人自稱謙詞）身體不舒服。』（南泉）禪師說：『你平時身體好的時候，又何曾去過？』僧人無言以對。 （南泉）禪師問僧人：『你叫什麼名字？』僧人說：『某甲。』（南泉）禪師說：『哪個是你的主人公？』僧人說：『就是現在和您對話的這個。』（南泉）禪師說：『可悲啊，可悲！現在的人，都像這樣，只認得驢前馬後（比喻追逐外物）的東西，就以為是自己。佛法因此而衰落。』在客體中認主，尚未分明，如何能辨別主中之主？』 僧人便問：『如何是主中之主？』（南泉）禪師說：『你（阇梨，對僧人的尊稱）自己說出來。』僧人說：『某甲說得出的，只是客中之主，如何是主中之主？』（南泉）禪師說：『這樣說很容易，但要相續不斷就很難了。』 於是（南泉）示偈說：『可嘆如今學道的人，千千萬萬只認得門頭（指表面的東西）。還像入京朝拜聖主，只到了潼關（比喻只達到初步）就停止了。』 僧人問：『時時勤拂拭，莫使惹塵埃（語出六祖慧能的偈語）。』為什麼（慧能）沒有得到（五祖弘忍的）衣缽？』（南泉）禪師說：『即使說本來無一物，也未見得能得到他的衣缽。』僧人問：『什麼樣的人才能得到？』（南泉）禪師說：『不入門的人。』僧人問：『像不入門的人，還能得到嗎？』（南泉）禪師說：『雖然如此，不得不給他。』 （南泉）禪師又說：『直說本來無一物，也未見得能得到他的衣缽。』這裡應該怎麼說才對呢？有一個僧人，說了九十六個轉語（指禪宗機鋒問答），都不合（南泉）禪師的心意。最後一句，才相契合。（南泉）禪師說：『為什麼不早這麼說？』 有一個僧人，偷偷地聽，只是沒有聽到最後一句。就向那個僧人請教。那個僧人不肯說。這樣過了三年，（這個僧人）執侍巾瓶（指服侍起居）。一天，因為生病，僧人說：『某甲請您說出之前的話，不蒙慈悲，善取不得，惡取去（指用強硬手段）。』於是拿著刀上前說：『上座（對僧人的尊稱）如果不為某甲說，就殺了上座。』僧人害怕了，說：『阇梨且慢，我為你舉出來。』於是說：
【English Translation】 English version: While patrolling the monks' quarters, (Nanquan) saw a monk. (Nanquan) Zen master asked: 'Why didn't you attend the general labor (referring to collective work)?' The monk said: 'Mou (a humble term for a monk to refer to himself) is not feeling well.' (Nanquan) Zen master said: 'When you are usually well, have you ever gone?' The monk had no reply. (Nanquan) Zen master asked the monk: 'What is your name?' The monk said: 'Mou jia.' (Nanquan) Zen master said: 'Which one is your master?' The monk said: 'The one who is talking to you now.' (Nanquan) Zen master said: 'Pitiful, pitiful! People nowadays are all like this, only recognizing things before the donkey and behind the horse (a metaphor for chasing external things), and thinking that is themselves. The Buddha-dharma is declining because of this.' Recognizing the master in the guest, not yet clear, how can one distinguish the master within the master?' The monk then asked: 'What is the master within the master?' (Nanquan) Zen master said: 'You (Acharya, a respectful term for a monk) say it yourself.' The monk said: 'What Mou jia can say is only the master in the guest, what is the master within the master?' (Nanquan) Zen master said: 'Saying it like this is easy, but to continue it is very difficult.' Then (Nanquan) showed a verse saying: 'Alas, seeing the practitioners of the Way today, thousands upon thousands only recognize the doorway (referring to superficial things). It's like entering the capital to pay homage to the holy lord, only reaching Tongguan (a metaphor for only reaching the initial stage) and then stopping.' The monk asked: 'Constantly diligently wipe it, don't let it attract dust (from the Sixth Patriarch Huineng's verse).' Why didn't (Huineng) receive (the Fifth Patriarch Hongren's) robe and bowl?' (Nanquan) Zen master said: 'Even if you say originally there is nothing, you still may not receive his robe and bowl.' The monk asked: 'What kind of person can receive it?' (Nanquan) Zen master said: 'The one who doesn't enter the door.' The monk asked: 'Like the one who doesn't enter the door, can he still receive it?' (Nanquan) Zen master said: 'Even so, one has to give it to him.' (Nanquan) Zen master also said: 'Directly saying originally there is nothing, you still may not receive his robe and bowl.' What should be said here? There was a monk who said ninety-six turning words (referring to Zen koan questions and answers), none of which suited (Nanquan) Zen master's intention. The last sentence finally matched. (Nanquan) Zen master said: 'Why didn't you say it like this earlier?' There was a monk who secretly listened, but didn't hear the last sentence. He asked that monk for instruction. That monk refused to say. After three years, (this monk) attended to his needs (referring to serving his daily life). One day, because of illness, the monk said: 'Mou jia asks you to say the previous words, not receiving compassion, unable to obtain it by good means, I will take it by evil means (referring to using forceful methods).' Then he took a knife forward and said: 'If the senior monk (a respectful term for a monk) doesn't say it for Mou jia, I will kill the senior monk.' The monk was frightened and said: 'Acharya, wait, I will say it for you.' Then he said:
。直饒將來。也無著處。其僧忻然禮謝。
雪竇云。他既不受是眼將來底。必應是瞎。還見祖師衣缽么。若於此入門。便乃兩手分付。非但大庾嶺頭。一人提不起。設使盍國人來。且款款將去 翠巖芝云。不得他衣缽。即與古佛同參。且道參阿誰。
師于扇上。書佛字。云巖見。即書不字。又改作非字。雪峰見。一時除卻。
師問僧。甚處來。雲遊山來。師云。還到頂么。云到。師云。頂上有人么。云無人。師云。你不曾到頂。云若不到頂。爭知無人。師云。阇梨何不且住。云某甲住即不辭。西天有人不肯。
僧問。三身中。阿那身說法。師云。吾常於此切。
僧后問曹山。洞山道。吾嘗於此切。意旨如何。曹云。要頭便斫將去。
又問雪峰。峰以拄杖。劈口拄云。我也曾到洞山來。
承天宗云。一轉語。海晏河清。一轉語。風高月冷。一轉語。騎賊馬趕賊。試請辨看。忽有個衲僧。出來道。總不恁么。也許他具隻眼。
僧問。寒暑到來時。如何迴避。師云。何不向無寒暑處去。云如何是無寒暑處。師云。寒時寒殺阇梨。熱時熱殺阇梨。
雪竇頌云。垂手還同萬仞崖正偏何必在安排琉璃古殿照明日忍俊韓獹空上階。
師問僧。世間甚麼物最苦。僧云。
【現代漢語翻譯】 現代漢語譯本： 即使將來真的得到了，也沒有安放的地方。那位僧人聽后高興地行禮道謝。
雪竇禪師評論說：『他既然不接受這眼前的，必定是個瞎子。還見過祖師的衣缽嗎？』如果能從這裡入門，就應該雙手奉上。不僅僅是大庾嶺上一個人提不起來，即使全國的人都來，也只能慢慢地拿走。翠巖芝禪師說：『得不到他的衣缽，就與古佛一同參禪。那麼，參的是哪一位呢？』
洞山禪師在扇子上寫了一個『佛』字，云巖禪師看見后，就寫了一個『不』字，又改成『非』字。雪峰禪師看見后，把它們都擦掉了。
洞山禪師問一位僧人：『從哪裡來？』僧人說：『遊山而來。』洞山禪師問：『到過山頂嗎？』僧人說：『到過。』洞山禪師問：『山頂上有人嗎？』僧人說：『沒有人。』洞山禪師說：『你沒有到過山頂。』僧人說：『如果沒有到過山頂，怎麼知道沒有人呢？』洞山禪師說：『阇梨（Acharya，梵語，意為導師）為什麼不在這裡住下呢？』僧人說：『我住下倒是不妨，只是西天有人不肯。』
有僧人問：『三身（Trikaya，佛的三種化身）中，哪一身說法？』洞山禪師說：『我常常在這裡體會。』
後來，有僧人問曹山禪師：『洞山禪師說，『我常常在這裡體會』，意旨如何？』曹山禪師說：『要頭就拿去砍掉。』
又有人問雪峰禪師，雪峰禪師用拄杖劈頭就打，說：『我也曾到過洞山。』
承天宗禪師說：『一句轉語，海晏河清；一句轉語，風高月冷；一句轉語，騎著賊馬追趕賊。』請大家辨別看看。如果有個衲僧（指僧人）出來說：『總不是這樣。』也許他具有一隻慧眼。
有僧人問：『寒暑到來時，如何迴避？』洞山禪師說：『為什麼不向沒有寒暑的地方去？』僧人問：『如何是沒有寒暑的地方？』洞山禪師說：『冷的時候冷死你，熱的時候熱死你。』
雪竇禪師頌道：垂手還同萬仞崖，正偏何必在安排。琉璃古殿照明日，忍俊韓獹空上階。
洞山禪師問僧人：『世間什麼東西最苦？』僧人說：
【English Translation】 English version: Even if one were to obtain it in the future, there would be nowhere to place it.' The monk was delighted and bowed in gratitude.
Xuedou commented: 'Since he does not accept what is before his eyes, he must be blind. Has he seen the ancestral teacher's robe and bowl? If one can enter through this, then one should offer it with both hands. Not only can one person not lift it on Dayu Ridge, but even if the people of an entire country came, they could only take it away slowly.' Cuiyan Zhi said: 'Without obtaining his robe and bowl, one can still participate in Chan with the ancient Buddhas. But who is one participating with?'
Dongshan wrote the character 'Buddha' on a fan. When Yunyan saw it, he wrote the character 'not,' and then changed it to 'non.' When Xuefeng saw it, he erased them all.
Dongshan asked a monk, 'Where do you come from?' The monk said, 'I come from wandering in the mountains.' Dongshan said, 'Did you reach the summit?' The monk said, 'I did.' Dongshan said, 'Was there anyone on the summit?' The monk said, 'There was no one.' Dongshan said, 'You did not reach the summit.' The monk said, 'If I had not reached the summit, how would I know there was no one?' Dongshan said, 'Why doesn't Acharya (Acharya, Sanskrit, meaning teacher) stay here for a while?' The monk said, 'It wouldn't bother me to stay, but there are those in the Western Heaven who would not allow it.'
A monk asked, 'Among the three bodies (Trikaya, the three bodies of the Buddha), which body preaches the Dharma?' Dongshan said, 'I am always deeply engaged in this.'
Later, a monk asked Caoshan, 'Dongshan said, 'I am always deeply engaged in this.' What is the meaning of this?' Caoshan said, 'If you want a head, then take it and chop it off.'
Someone also asked Xuefeng. Xuefeng struck him in the face with his staff and said, 'I have also been to Dongshan.'
Chengtian Zong said, 'One turning phrase, the sea is calm and the river is clear; one turning phrase, the wind is high and the moon is cold; one turning phrase, riding a thief's horse to chase a thief.' Please discern and see. If a mendicant monk (referring to a monk) comes out and says, 'It is not like that at all,' perhaps he possesses a single eye of wisdom.
A monk asked, 'When cold and heat arrive, how does one avoid them?' Dongshan said, 'Why not go to a place where there is no cold or heat?' The monk asked, 'What is a place where there is no cold or heat?' Dongshan said, 'When it is cold, freeze the Acharya to death; when it is hot, scorch the Acharya to death.'
Xuedou praised: 'Dropping hands is still like a ten-thousand-fathom cliff, why must right and wrong be arranged? The ancient crystal palace illuminates the sun, the clever Han hound climbs the stairs in vain.'
Dongshan asked a monk, 'What is the most bitter thing in the world?' The monk said,
地獄最苦。師云。不然。衣線下不明大事。始是苦。
有官人云。某甲欲注三祖信心銘。師云。才有是非。紛然失心。作么生注。官人無對。
保寧勇代云。今日得上座證明。
師將示寂。遣沙彌去。傳語云居。他若問汝和尚。有何言句。但道。云居路欲絕也。汝須遠立。恐他打你。沙彌依教。語未終。被云居打一棒。沙彌無語。
師臨示寂時。告眾云。吾有閑名在世。誰為我除。有沙彌出雲。請和尚法號。師云。吾閑名已謝。
師于咸通十年。三月一日。剃沐。端然坐逝大眾號慟移時。師忽開眼云。夫出家之人。心不附物。是真修行。勞生息死。于悲何有。乃令主事。辦愚癡齋一中。蓋責其戀情也。至八日。方坐逝。壽六十三。臘四十二。塔于本山。
潭州神山僧密禪師(凡五)
師與洞山行次。忽見白鹿走過。師云。俊哉。洞云。作么生。師云。大似白衣拜相。洞云。老老大大。作這個語話。師云。你又作么生。洞云。積代簪纓。暫時落魄。
師與洞山過水。洞云。莫錯下腳。師云。若錯。即過不得也。洞云。不錯底事作么生。師云。共長老過水。
師與洞山行次。洞指路傍院云。裡面有人。說心說性。師云。是誰。洞云。被師伯一問。直得去死十分。
【現代漢語翻譯】 現代漢語譯本 地獄最苦。師父說：『不是的。在衣缽傳承之下，如果不明瞭生死大事，那才是真正的苦。』
有官員說：『我想要註解《三祖信心銘》。』師父說：『只要有了是非之念，心就會紛亂迷失。你打算怎麼註解呢？』官員無言以對。
保寧勇禪師代替（他人）回答說：『今天得到上座的證明。』
師父將要圓寂時，派沙彌去云居山，傳話說：『如果云居問你和尚有什麼遺言，你就說：『云居的路快要斷絕了。』你必須站遠一點，恐怕他打你。』沙彌按照吩咐去了，話還沒說完，就被云居打了一棒。沙彌無話可說。
師父臨近圓寂時，告訴眾人說：『我有個虛名在世上，誰能為我除去？』有個沙彌出來說：『請問和尚的法號。』師父說：『我的虛名已經謝絕了。』
師父在咸通十年三月初一，剃頭沐浴后，端坐而逝。大眾號啕大哭了很久，師父忽然睜開眼睛說：『出家之人，心不執著于外物，才是真正的修行。勞累地活著，停止呼吸而死去，有什麼值得悲傷的呢？』於是命令主管僧人，舉辦一場『愚癡齋』，大概是責備他們留戀人情世故。到初八日，才坐化圓寂，享年六十三歲，僧臘四十二年。塔建在本山。
潭州神山僧密禪師（共五則）
師父與洞山禪師一同行走時，忽然看見一隻白鹿跑過。師父說：『真俊啊！』洞山禪師問：『怎麼說？』師父說：『很像平民百姓拜為宰相。』洞山禪師說：『年紀這麼大了，還說這種話。』師父說：『你又怎麼說？』洞山禪師說：『世代為官，只是暫時落魄。』
師父與洞山禪師一起過河，洞山禪師說：『不要走錯腳。』師父說：『如果走錯了，就過不去了。』洞山禪師說：『不錯又該如何？』師父說：『與長老一起過河。』
師父與洞山禪師一同行走時，洞山禪師指著路旁的寺院說：『裡面有人，在談論心性。』師父說：『是誰？』洞山禪師說：『被師伯您一問，簡直要嚇死。』
【English Translation】 English version Hell is the greatest suffering.' The Master said, 'No. If one does not understand the great matter under the robe, that is the beginning of suffering.'
An official said, 'I wish to annotate the San Zu Xin Ming (Verses on the Faith Mind by the Third Patriarch).' The Master said, 'As soon as there is right and wrong, the mind is confused and lost. How will you annotate it?' The official had no reply.
Baoning Yong substituted, saying, 'Today I have received the proof of the senior monk.'
When the Master was about to pass away, he sent a shami (novice monk) to Yunju Mountain, saying, 'Tell Yunju, if he asks you what words your heshang (abbot) has, just say, 'The road of Yunju is about to be cut off.' You must stand far away, lest he hit you.' The shami followed the instructions. Before he finished speaking, he was hit by Yunju with a stick. The shami was speechless.
When the Master was about to enter nirvana (passing away), he told the assembly, 'I have an idle name in the world. Who will remove it for me?' A shami came out and said, 'Please ask the heshang's Dharma name.' The Master said, 'My idle name has already been dismissed.'
On the first day of the third month of the tenth year of Xiantong, the Master shaved his head and bathed, and passed away peacefully while sitting. The assembly wailed for a long time. The Master suddenly opened his eyes and said, 'Those who leave home, if their minds are not attached to things, are truly practicing. Laboriously living and ceasing to breathe and dying, what is there to be sad about?' Then he ordered the person in charge to prepare a 'foolish fast' for one day, probably to rebuke their attachment to emotions. On the eighth day, he passed away while sitting, at the age of sixty-three, with forty-two years of monastic life. The stupa (burial pagoda) was built on this mountain.
Chan Master Sengmi of Shenshan Mountain in Tanzhou (five cases in total)
The Master and Dongshan (name of a Zen master) were walking together when they suddenly saw a white deer running past. The Master said, 'How handsome!' Dongshan asked, 'How so?' The Master said, 'It's very much like a commoner being appointed as prime minister.' Dongshan said, 'So old, and still speaking such words.' The Master said, 'How would you say it?' Dongshan said, 'Generations of officials, only temporarily fallen into poverty.'
The Master and Dongshan were crossing a river. Dongshan said, 'Don't step wrong.' The Master said, 'If I step wrong, I won't be able to cross.' Dongshan said, 'What about not stepping wrong?' The Master said, 'Crossing the river with the elder.'
The Master and Dongshan were walking together when Dongshan pointed to a temple beside the road and said, 'There are people inside, talking about mind and nature.' The Master said, 'Who is it?' Dongshan said, 'Being asked by you, Shibo (senior monk), is enough to scare one to death.'
師云。說心說性者誰。洞云。死中得活。
師把針次。洞山問。作甚麼。師云。把針洞云。把針事作么生。師云。針針相似。洞云。三十年同行。作這個語話。豈有與么工夫。師云。長老作么生。洞山云。大地火發底道理。
師與洞山鋤茶園。洞擲下鋤頭云。我今日困。一點氣力也無。師云。若無氣力。爭會與么道。洞云。你將謂有氣力底是那。師休去。
𣵠州杏山鑒洪禪師(凡一)
臨濟問。如問是露地白牛。師云。吽吽。濟云。啞卻杏山口。師云。長老作么生。濟云。這畜生。師便休。
幽溪和尚(凡一)
僧問。大用現前。不存軌則。時如何。師繞繩床一匝而坐。僧擬進語。師與一踏。僧歸位而立。師云。汝恁么。我不恁么。汝不恁么。我卻恁么。僧再進語。師又與一踏云。三十年後。吾道大行。
聯燈會要卷第二十 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十一
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第五世
秀州華亭船子德誠禪師法嗣
澧州夾山善會禪師(凡十九)
廣州峴亭。廖氏子。初住京中竹林寺(今鶴林是)。上堂。有僧問。如何是法身。師云。法身無相。進云
【現代漢語翻譯】 現代漢語譯本： 師父說：『說心說性的是誰？』洞山回答：『死中得活。』 師父拿起針線。洞山問：『做什麼？』師父說：『拿針線。』洞山問：『拿針線做什麼？』師父說：『針針相似。』洞山說：『三十年同行，說這樣的話，豈不是白費功夫？』師父說：『長老你怎麼樣說？』洞山說：『大地火發的道理。』 師父和洞山在茶園鋤草。洞山放下鋤頭說：『我今天困了，一點力氣也沒有。』師父說：『如果沒有力氣，怎麼會這樣說？』洞山說：『你以為有氣力的是誰？』師父停止不語。 𣵠州杏山鑒洪禪師(Xing Shan Jian Hong Chanshi of Zhao Zhou)（共一則） 臨濟(Linji)問：『如果問什麼是露地白牛？』師父說：『吽吽。』臨濟說：『啞了杏山口。』師父問：『長老你怎麼樣說？』臨濟說：『這畜生。』師父便停止不語。 幽溪和尚(Youxi Heshang)（共一則） 有僧人問：『大用現前，不存軌則，此時如何？』師父繞繩床一圈而坐。僧人想要說話，師父給他一腳。僧人回到原位站立。師父說：『你這樣，我不這樣。你不這樣，我卻這樣。』僧人再次想要說話，師父又給他一腳說：『三十年後，我的道將會大行。』 聯燈會要卷第二十 卍新續藏第 79 冊 No. 1557 聯燈會要 聯燈會要卷第二十一 住泉州崇福禪寺嗣祖比丘 悟明 集 青原下第五世 秀州華亭船子德誠禪師法嗣 澧州夾山善會禪師(Jiashan Shanhui Chanshi of Li Zhou)（共十九則） 廣州峴亭。廖氏子。初住京中竹林寺(Zhu Lin Si)（今鶴林是）。上堂。有僧人問：『如何是法身(fashen, dharma body)？』師父說：『法身無相。』僧人繼續問：
【English Translation】 English version: The Master said, 'Who is it that speaks of mind and nature?' Dongshan replied, 'To gain life from death.' The Master took up a needle. Dongshan asked, 'What are you doing?' The Master said, 'Taking up a needle.' Dongshan asked, 'What is the matter with taking up a needle?' The Master said, 'Needle resembles needle.' Dongshan said, 'After thirty years of traveling together, you speak such words. Isn't that a waste of effort?' The Master said, 'How would you, Elder, say it?' Dongshan said, 'The principle of the earth erupting in fire.' The Master and Dongshan were hoeing in the tea garden. Dongshan threw down his hoe and said, 'I am tired today, I have no strength at all.' The Master said, 'If you have no strength, how can you say such a thing?' Dongshan said, 'Who do you think has strength?' The Master remained silent. Chan Master Jianhong of Xingshan Mountain in Zhao Prefecture (Total of one) Linji asked, 'If asked, what is a white ox in the open?' The Master said, 'Moo, moo.' Linji said, 'You have silenced the mouth of Xingshan.' The Master asked, 'How would you, Elder, say it?' Linji said, 'This animal.' The Master then remained silent. Youxi Heshang (Total of one) A monk asked, 'When great function manifests, it does not adhere to rules. What is it like at such a time?' The Master walked around the rope bed once and sat down. The monk tried to speak, but the Master gave him a kick. The monk returned to his place and stood. The Master said, 'You are like that, I am not like that. You are not like that, but I am like that.' The monk tried to speak again, and the Master gave him another kick, saying, 'Thirty years from now, my Way will greatly flourish.' Comprehensive Record of the Lamp, Volume 20 Supplement to the Buddhist Canon, Series 2, Volume 79, No. 1557, Comprehensive Record of the Lamp Comprehensive Record of the Lamp, Volume 21 Compiled by Wuming, a Bhiksu of Chongfu Chan Monastery in Quanzhou, a Successor of the Ancestors Fifth Generation under Qingyuan Lineage of Chan Master Decheng of Chuanzi in Huating, Xiuzhou Chan Master Shanhui of Jiashan in Li Prefecture (Total of nineteen) A son of the Liao family from Xianting, Guangzhou. He first resided at Zhulin Monastery in the capital (now Helin). Ascending the hall, a monk asked, 'What is the Dharmakaya?' The Master said, 'The Dharmakaya is without form.' The monk continued to ask:
。如何是法眼。師云法眼無瑕。
道吾時客座下。聞是語。不覺失笑。
師才下座。即請吾喫茶。問某甲適來祗對這僧話。必有不是處。致令上座失笑。望上座。不吝慈悲。吾云。和尚一等是出世。未有師在。師云。某甲甚處不是。望為說破。吾云。某甲終不說。可參華亭船子誠和尚去。師云。此人如何。吾云。此人上無片瓦遮頭。下無卓錐之地。若去宜易其服。
師乃散眾。易服。徑造華亭。誠見師來。便問。大德住甚麼寺。師云。似則不住。住則不似。誠云。不似。又不似個甚麼。師云。不是目前法。誠云。甚處學得來。師云。非耳目之所到。誠云。一句合頭語。萬劫系驢橛。
誠又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。師擬開口。誠拈橈子。臂脊打落水中。師才上船。誠急索云。道道。師擬開口。誠又打。師豁然大悟。乃點頭三下。誠云。竿頭絲線從君弄。不犯清波意自殊。
師遂問。拋綸擲釣。師意如何。誠云。絲懸淥水浮。定有無之意。師云。語帶玄而無路。舌頭談而不談。誠云。釣盡江波。金鱗始遇。師乃掩耳。誠云。如是如是。
即囑師云。向去直須藏身處沒軌跡。沒軌跡處莫藏身。吾二十年在藥山。只明斯事。汝今既得。他后不得住城隍聚落。但向
【現代漢語翻譯】 現代漢語譯本： 問：什麼是法眼？（法眼：佛教術語，指五眼之一，能見世間一切諸法實相的智慧。） 師父說：法眼沒有瑕疵。
道吾當時在座下做客，聽到這話，不禁失笑。
師父剛下座，就請道吾喝茶，問道：我剛才對那個僧人的回答，一定有什麼不對的地方，才讓上座您失笑。希望上座您不吝慈悲，指點出來。 道吾說：和尚您也算是出世之人，但還沒有老師指導。 師父說：我哪裡不對，希望您能說破。 道吾說：我終究不會說。您可以去參訪華亭的船子誠和尚。 師父問：這個人怎麼樣？ 道吾說：這個人上面沒有一片瓦遮頭，下面沒有一寸土地立足。如果要去，最好換掉你的僧服。
師父於是遣散眾人，換了衣服，直接前往華亭。船子誠見到師父來，便問：大德您住在什麼寺廟？ 師父說：說像又不像，說住又不住。 船子誠說：不像，又不像個什麼？ 師父說：不是眼前的法。 船子誠說：從哪裡學來的？ 師父說：不是耳目所能達到的。 船子誠說：一句投機的言語，萬劫也像拴驢的木樁一樣沒用。
船子誠又問：垂絲千尺，意在深潭，離鉤三寸，你為什麼不說？ 師父剛要開口，船子誠拿起船槳，把師父打落水中。師父才上船，船子誠急忙催促說：說！說！ 師父剛要開口，船子誠又打。師父豁然大悟，於是點頭三次。 船子誠說：竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。
師父於是問：拋出釣線，放下魚鉤，師父您意下如何？ 船子誠說：絲線懸在碧綠的水中漂浮，是爲了確定有魚還是無魚。 師父說：言語帶有玄機卻無路可尋，舌頭在談論卻又像沒有談論。 船子誠說：釣盡江中的波浪，才能遇到金色的魚。 師父於是摀住耳朵。 船子誠說：正是這樣，正是這樣。
船子誠隨即囑咐師父說：以後一定要在藏身的地方不留軌跡，在沒有軌跡的地方不要藏身。我二十年在藥山，只明白了這件事。你現在既然已經領悟，以後不要住在城隍廟或者人群聚集的地方，只能去……
【English Translation】 English version: Question: What is the Dharma Eye? (Dharma Eye: A Buddhist term referring to one of the five eyes, the wisdom to see the true nature of all dharmas in the world.) The master said: The Dharma Eye is without flaw.
Daowu was a guest at the master's seat at the time. Hearing these words, he couldn't help but laugh.
As soon as the master left his seat, he invited Daowu for tea and asked: 'My response to that monk just now must have been incorrect, causing you to laugh. I hope you will be kind enough to point it out.' Daowu said: 'Venerable, you are also a person who has left the world, but you have not had a teacher to guide you.' The master said: 'Where am I wrong? I hope you can explain it to me.' Daowu said: 'I will not say. You can go visit the monk Chuanzi Cheng (Boatman Cheng) of Huating.' The master asked: 'What is this person like?' Daowu said: 'This person has no tile above his head to shelter him, and no land below his feet to stand on. If you go, it is best to change your robes.'
The master then dismissed the assembly, changed his robes, and went directly to Huating. Seeing the master arrive, Chuanzi Cheng asked: 'Great Virtue, what temple do you reside in?' The master said: 'It seems like it, but it is not; it resides, but it does not reside.' Chuanzi Cheng said: 'It does not seem like it, but what does it not seem like?' The master said: 'It is not the Dharma before my eyes.' Chuanzi Cheng said: 'Where did you learn it from?' The master said: 'It is not what the ears and eyes can reach.' Chuanzi Cheng said: 'A single opportunistic word is like a donkey tethered to a stake for countless eons.'
Chuanzi Cheng then asked: 'A thousand-foot silk thread is lowered, the intention is in the deep pool. Three inches from the hook, why don't you speak?' As the master was about to speak, Chuanzi Cheng picked up the oar and knocked the master into the water. As soon as the master got back on the boat, Chuanzi Cheng urged: 'Speak! Speak!' As the master was about to speak, Chuanzi Cheng struck him again. The master suddenly had a great realization and nodded three times. Chuanzi Cheng said: 'You can play with the silk thread on the pole as you please, without disturbing the clear waves, the meaning is naturally different.'
The master then asked: 'Casting the line and dropping the hook, what is your intention, Master?' Chuanzi Cheng said: 'The silk thread hangs floating in the green water, to determine whether there is fish or not.' The master said: 'The words carry mystery but there is no path to find, the tongue speaks but it is as if it does not speak.' Chuanzi Cheng said: 'Only by fishing out all the waves in the river can you encounter the golden fish.' The master then covered his ears. Chuanzi Cheng said: 'Thus it is, thus it is.'
Chuanzi Cheng then instructed the master: 'In the future, you must leave no trace where you hide, and do not hide where there is no trace. For twenty years in Yaoshan, I only understood this matter. Now that you have realized it, do not live in city temples or places where people gather, but only go to...'
深山裡钁頭邊。覓取一個半個接續。無令斷絕。
師即辭行。頻頻回顧。誠喚云。阇梨阇梨。師回首。誠豎起橈子云。汝將謂別有那。乃覆舡入水而逝。
師后出世夾山。
示眾云。不知天曉。悟不由師。龍門躍鱗。不墮漁人之手。但意不寄私緣。舌不親玄旨。正好知音。此名俱生話。若向玄旨疑去。賺殺阇梨。困魚止濼。鈍鳥棲蘆。雲水非阇梨。阇梨非雲水。老僧于雲水。而得自在。阇梨又作么生。
示眾云。金烏玉兔。互動爭輝。坐卻日頭。天地黑暗。上唇與下唇。從來不相識。明明向君道。莫令眼顧著。何也。日月未足為明。天地未足為大。空中不運斤。巧匠不遺蹤。見性不留佛。悟道不存師。尋常老僧道。目睹瞿曇。猶如黃葉。一大藏教。是老僧坐具。祖師玄旨。是破草鞋。阇梨。寧可赤腳不著最好。
示眾云。古人重懷中之金。千尺冰雪。遇日即消。萬劫疑情。一句頓曉。不墮沙門手。不度六門事。聞中生解。意下丹青。浮雲不關山。滴水鋒铓。尚犯他影。饒君解唱婆娑曲。終歸不曉影人蹤。駟馬奔騰。從阇梨立響。這裡老僧沒蹤。
示眾云。眼不掛戶。意不停玄。直得靈草不生。猶是五天之位。珠光月魄。不是出頭時。座上無老僧。目前無阇梨。
示眾云。
【現代漢語翻譯】 現代漢語譯本 在深山老林里，在揮動鋤頭勞作的間隙，也要尋找一兩個能夠繼承佛法的人，不要讓佛法斷絕。
老師（指誠禪師）於是告別動身。頻繁地回頭看。誠禪師呼喚道：『阇梨（梵語：Acharya，意為導師、軌範師）！阇梨！』老師回頭。誠禪師豎起船槳說：『你以為還有別的嗎？』於是翻轉船隻沉入水中而逝。
老師後來在夾山弘法。
開示大眾說：『不知天亮，開悟不由老師。龍門的魚躍過龍門，就不會落入漁夫的手中。只要心意不寄託于私人的因緣，口舌不親近玄妙的宗旨，正好可以找到知音。這叫做俱生話。如果向玄妙的宗旨去懷疑，就會耽誤了阇梨。困住的魚只能停留在淺水洼里，遲鈍的鳥只能棲息在蘆葦叢中。雲水不是阇梨，阇梨不是雲水。老僧在雲水中，而得到自在。阇梨又該如何呢？』
開示大眾說：『金烏（太陽）玉兔（月亮），互動爭奪光輝，遮蔽了太陽，天地一片黑暗。上嘴唇和下嘴唇，從來不相識。明明地告訴你們，不要讓眼睛只顧著看。為什麼呢？日月還不足以稱為光明，天地還不足以稱為廣大。在空中不使用斧頭，巧匠也不會留下痕跡。見性不會留下佛，悟道不會留下老師。平常老僧說，親眼見到瞿曇（Gautama，釋迦牟尼佛），猶如一片黃葉。一大藏教，是老僧的坐具。祖師的玄妙宗旨，是破爛的草鞋。阇梨，寧可赤腳不穿鞋最好。』
開示大眾說：『古人看重懷中的黃金。千尺冰雪，遇到太陽就融化。萬劫的疑情，一句頓悟。不落入沙門（Sramana，出家修行者）之手，不度過六根（眼、耳、鼻、舌、身、意）之門。從聽聞中產生理解，在意識下描繪丹青。浮雲不關山，滴水鋒利，尚且會冒犯它的影子。即使你能夠唱出美妙的婆娑曲，最終還是不明白影子的軌跡。四匹馬拉的車奔騰，從阇梨的立足之處發出聲響。這裡老僧沒有軌跡。』
開示大眾說：『眼睛不掛在門上，心意不停留在玄妙之處。直接達到靈草不生的境界，仍然是五天（古印度）的位置。珠子的光芒和月亮的魂魄，不是出頭的時候。座上沒有老僧，目前沒有阇梨。』
開示大眾說：
【English Translation】 English version In the deep mountains, even amidst the labor of wielding a hoe, seek out one or two people who can continue the Dharma, lest it be cut off.
The teacher (referring to Chan Master Cheng) then took his leave. He looked back frequently. Chan Master Cheng called out, 'Acharya (Sanskrit: Acharya, meaning teacher, role model)! Acharya!' The teacher turned his head. Chan Master Cheng raised his oar and said, 'Do you think there is something else?' Then he overturned the boat and sank into the water and passed away.
The teacher later propagated the Dharma at Jiashan.
Instructing the assembly, he said, 'Not knowing when dawn breaks, enlightenment does not come from a teacher. A dragon-gate fish that leaps over the dragon gate will not fall into the hands of a fisherman. As long as the mind is not attached to personal causes and conditions, and the tongue is not attached to profound principles, it is good to find a kindred spirit. This is called co-arising speech. If you doubt the profound principles, you will delay the Acharya. A trapped fish can only stay in a puddle, and a dull bird can only perch in the reeds. Clouds and water are not the Acharya, and the Acharya is not clouds and water. The old monk is in the clouds and water, and obtains freedom. What should the Acharya do?'
Instructing the assembly, he said, 'The golden crow (sun) and jade rabbit (moon) compete for glory, obscuring the sun, and the world is in darkness. The upper lip and the lower lip have never known each other. I clearly tell you, do not let your eyes only look at them. Why? The sun and moon are not enough to be called light, and heaven and earth are not enough to be called vast. Not using an axe in the air, a skilled craftsman will not leave a trace. Seeing the nature does not leave a Buddha, and enlightenment does not leave a teacher. The old monk usually says that seeing Gautama (Shakyamuni Buddha) with one's own eyes is like a yellow leaf. The entire Tripitaka is the old monk's sitting mat. The profound principles of the patriarchs are broken straw sandals. Acharya, it is better to be barefoot and not wear shoes.'
Instructing the assembly, he said, 'The ancients valued the gold in their hearts. A thousand feet of ice and snow melt when they meet the sun. Myriad kalpas of doubt are instantly understood with one sentence. It does not fall into the hands of a Sramana (Sanskrit: Sramana, a renunciate), and it does not pass through the gates of the six senses (eye, ear, nose, tongue, body, mind). Understanding arises from hearing, and painting is done under consciousness. Floating clouds do not concern the mountains, and a drop of water, though sharp, still offends its shadow. Even if you can sing a beautiful '婆娑' song, you will never understand the traces of the shadow person. Four horses gallop, and the sound comes from where the Acharya stands. The old monk has no trace here.'
Instructing the assembly, he said, 'The eyes do not hang on the door, and the mind does not stop at the profound. Directly reaching the realm where spiritual herbs do not grow is still the position of the Five Heavens (ancient India). The light of the pearl and the soul of the moon are not the time to come out. There is no old monk on the seat, and there is no Acharya in front of me.'
Instructing the assembly, he said:
動則影現。離舌三寸。須有眼始得。坐卻舌頭。別生見解。露柱檐楹。滴滴碎珠之影。乘舟者迷。登機者失。子有跨戶之談。老僧有室中之意。明月寄空。碧潭無分。一句合頭語。萬劫系驢橛。或句到意不到。或意到句不到。或意句俱不到。或意句俱到。冥應萬機。龍現即乖。言下無跡。句里出頭。言下立人。言下無跡。阇梨玄旨。是老僧舌頭。老僧玄旨。是阇梨舌頭。坐卻舌頭。別生見解。他參活意。不參死意。溢目不登。揚眉自曉。
示眾云。聞中生解。意下丹青。目下即美。久蘊成病。青山與白雲。從來不相到。機梭不掛絲頭事。文彩蹤橫意自珠。嘉祥一路。智者知疏。瑞草無根。賢者不貴。
示眾云。明不越戶。穴不棲巢。目不顧他位里。腳不踏他位里。六戶不掩。四衢無蹤。學不停午。意不立玄。千劫眼。不惜舌頭底。萬劫舌頭。不顧眼中明。俊機不假鋒铓事。到這裡。有個甚麼事。阇梨。竿頭絲線從君弄。不犯清波意自殊。
示眾云。忽有人問。老僧報道。百草頭上。罷卻平生事。根株亦不留。老僧當位坐。坐處不停囚。阇梨。殿上識得天子。屋裡識得主人公。有甚用處。須向鬧市門頭。識取天子。百草頭上薦取老僧。方是僂儸漢。金烏不掛風雲影。水鳥那能度九天。明月夜藏鉤。不
【現代漢語翻譯】 現代漢語譯本： 動則影現。離舌三寸，須有眼始得。坐卻舌頭，別生見解。露柱檐楹，滴滴碎珠之影。乘舟者迷，登機者失。你有跨戶之談，老僧有室中之意。明月寄空，碧潭無分。一句合頭語，萬劫系驢橛。或句到意不到，或意到句不到，或意句俱不到，或意句俱到。冥應萬機，龍現即乖。言下無跡，句里出頭。言下立人，言下無跡。阇梨（梵語，意為導師）玄旨，是老僧舌頭。老僧玄旨，是阇梨（梵語，意為導師）舌頭。坐卻舌頭，別生見解。他參活意，不參死意。溢目不登，揚眉自曉。
示眾云：聞中生解，意下丹青。目下即美，久蘊成病。青山與白雲，從來不相到。機梭不掛絲頭事，文彩蹤橫意自珠。嘉祥一路，智者知疏。瑞草無根，賢者不貴。
示眾云：明不越戶，穴不棲巢。目不顧他位里，腳不踏他位里。六戶不掩，四衢無蹤。學不停午，意不立玄。千劫眼，不惜舌頭底。萬劫舌頭，不顧眼中明。俊機不假鋒铓事。到這裡，有個甚麼事？阇梨（梵語，意為導師），竿頭絲線從君弄，不犯清波意自殊。
示眾云：忽有人問，老僧報道。百草頭上，罷卻平生事，根株亦不留。老僧當位坐，坐處不停囚。阇梨（梵語，意為導師），殿上識得天子，屋裡識得主人公，有甚用處？須向鬧市門頭，識取天子，百草頭上薦取老僧，方是僂儸漢。金烏不掛風雲影，水鳥那能度九天。明月夜藏鉤，不
【English Translation】 English version: When there is movement, shadows appear. Three inches from the tongue, one must have eyes to see. Abandon the tongue, and a different understanding arises. Dewdrops on pillars and eaves are like shadows of shattered pearls. Those on boats are lost, those on machines are astray. You have talk of crossing thresholds, the old monk has meaning within the room. The bright moon is entrusted to the sky, the clear pool has no divisions. A single fitting word is like a donkey tethered for myriad kalpas. Sometimes the phrase arrives but the meaning does not, sometimes the meaning arrives but the phrase does not, sometimes neither meaning nor phrase arrives, sometimes both meaning and phrase arrive. Responding mysteriously to myriad opportunities, the dragon's appearance is immediately a mistake. No trace under the words, emerging from within the phrase. Establishing a person under the words, no trace under the words. The profound meaning of the Acarya (Sanskrit, meaning teacher) is the old monk's tongue. The old monk's profound meaning is the Acarya's (Sanskrit, meaning teacher) tongue. Abandon the tongue, and a different understanding arises. He participates in living meaning, not in dead meaning. Overflowing eyes do not ascend, raising eyebrows is self-evident.
Instructing the assembly, he said: Understanding arises from hearing, painting and calligraphy from intention. What is before the eyes is immediately beautiful, long accumulation becomes a disease. Green mountains and white clouds never meet. The loom does not hang on the thread's end, the colorful patterns are scattered, the meaning is naturally a pearl. The road to auspiciousness, the wise know to keep distant. Auspicious grass has no roots, the virtuous do not value it.
Instructing the assembly, he said: Brightness does not cross the door, a burrow does not nest. The eyes do not look at other positions, the feet do not step into other positions. Six doors are not covered, four crossroads have no trace. Learning does not stop at noon, intention does not establish mystery. A thousand kalpa eyes do not spare the bottom of the tongue. A myriad kalpa tongues do not heed the brightness in the eyes. Excellent opportunity does not require sharp tools. Arriving here, what is the matter? Acarya (Sanskrit, meaning teacher), the silk thread on the pole is yours to play with, not violating the clear waves, the meaning is naturally different.
Instructing the assembly, he said: If someone suddenly asks, the old monk reports. On top of the hundred grasses, abandon the affairs of a lifetime, not even leaving the roots. The old monk sits in his position, the sitting place does not stop imprisonment. Acarya (Sanskrit, meaning teacher), recognizing the emperor in the palace, recognizing the master in the house, what is the use? One must recognize the emperor at the gate of the bustling market, recommend the old monk on top of the hundred grasses, then one is a simple fellow. The golden crow does not hang the shadow of wind and clouds, how can the water bird cross the nine heavens. The bright moon hides the hook at night, not
知落誰手。
示眾云。老僧于古路頭。置個選場。若是孤進者。即放過。若是其中人。即別有一路。目前無法。意在目前。不是目前法。非耳目之所到。天無因。地無果。日月只運轉虛空里。假使碧潭清似鏡。終教明月下來難。胡曲從君唱。秦箏夜裡彈。聞清聲外意。與他不相干。阇梨。龍無龍句。他不隨本形。駿馬不露風骨。老僧嘗云。天無動照之功。地無立機之用。明月不關天地事。阇梨。錯向水中求。九五從他天子貴。金烏西謝也須愁。空戶不拘關鎖意。風雲不涉兩頭人。
示眾云。我二十年住此山。未嘗舉著宗門中事。
一日有僧問。承聞和尚有言。二十年住此山。未嘗舉著宗門中事。是否。師云是。僧掀倒禪床。師休去。
至明日。普請。掘一坑。令侍者。喚昨日問話僧來。僧便出。師云。老僧二十年。只說無義語。今請上座。打殺老僧。埋向坑中。便請上座。若不打殺老僧。上座自著打殺。埋此坑中。始得。其僧歸堂。束裝潛去。
師會下。有一僧。到石霜。才入門。便云不審。霜云。不必。僧云。恁么則珍重。
又到巖頭云。不審。頭噓兩聲。僧云。恁么則珍重。才回步。頭云。雖是後生。亦能管帶。
其僧回舉似師。師次日昇堂。喚云。昨日從石霜巖頭
【現代漢語翻譯】 知落誰手。
示眾云。老僧于古路頭。置個選場。若是孤進者。即放過。若是其中人。即別有一路。目前無法。意在目前。不是目前法。非耳目之所到。天無因。地無果。日月只運轉虛空里。假使碧潭清似鏡。終教明月下來難。胡曲從君唱。秦箏夜裡彈。聞清聲外意。與他不相干。阇梨（Acharya，阿阇梨，意為導師）。龍無龍句。他不隨本形。駿馬不露風骨。老僧嘗云。天無動照之功。地無立機之用。明月不關天地事。阇梨（Acharya，阿阇梨，意為導師）。錯向水中求。九五從他天子貴。金烏西謝也須愁。空戶不拘關鎖意。風雲不涉兩頭人。
示眾云。我二十年住此山。未嘗舉著宗門中事。
一日有僧問。承聞和尚有言。二十年住此山。未嘗舉著宗門中事。是否。師云是。僧掀倒禪床。師休去。
至明日。普請。掘一坑。令侍者。喚昨日問話僧來。僧便出。師云。老僧二十年。只說無義語。今請上座。打殺老僧。埋向坑中。便請上座。若不打殺老僧。上座自著打殺。埋此坑中。始得。其僧歸堂。束裝潛去。
師會下。有一僧。到石霜。才入門。便云不審。霜云。不必。僧云。恁么則珍重。
又到巖頭云。不審。頭噓兩聲。僧云。恁么則珍重。才回步。頭云。雖是後生。亦能管帶。
其僧回舉似師。師次日昇堂。喚云。昨日從石霜巖頭
【English Translation】 Who knows where it will fall?
Addressing the assembly, he said: 'This old monk has set up a selection ground at the ancient crossroads. Those who advance alone will be let through. But for those who are among the people, there is another path. There is no method in the present moment; the meaning is in the present moment. It is not a method of the present moment, beyond what the ears and eyes can reach. Heaven has no cause, earth has no effect. The sun and moon only revolve in emptiness. Even if the clear pool is as clear as a mirror, it is still difficult for the bright moon to descend. You may sing Hu melodies, and play Qin zithers at night, but the meaning beyond the clear sound has nothing to do with it. Acharya (Acharya, meaning teacher). The dragon has no dragon phrase; it does not follow its original form. A fine horse does not reveal its wind and bones. This old monk once said: Heaven has no function of moving and illuminating; earth has no use of establishing a mechanism. The bright moon is not concerned with the affairs of heaven and earth. Acharya (Acharya, meaning teacher), you are mistakenly seeking in the water. Even if the emperor is noble in the ninth and fifth positions, he must still worry when the golden crow sets in the west. The empty door does not adhere to the intention of locks; wind and clouds do not involve people on both sides.'
Addressing the assembly, he said: 'For twenty years I have lived on this mountain, and have never mentioned matters within the Zen school.'
One day, a monk asked: 'I have heard that the Abbot has said that for twenty years he has lived on this mountain and has never mentioned matters within the Zen school. Is this so?' The master said, 'It is.' The monk overturned the Zen meditation bed. The master left.
The next day, there was a general labor call. A pit was dug, and the attendant was ordered to call the monk who had asked the question yesterday. The monk came out. The master said, 'This old monk has spoken only meaningless words for twenty years. Now I invite the senior monk to beat this old monk to death and bury him in the pit. I invite the senior monk. If you do not beat this old monk to death, the senior monk will be beaten to death and buried in this pit. Only then will it be right.' The monk returned to the hall, packed his bags, and secretly left.
Under the master's assembly, there was a monk who went to Shishuang (Shih-shuang). As soon as he entered the door, he said, 'I do not understand.' Shuang (Shih-shuang) said, 'No need.' The monk said, 'In that case, take care.'
He also went to Yantou (Yen-t'ou) and said, 'I do not understand.' Tou (Yen-t'ou) sighed twice. The monk said, 'In that case, take care.' As he turned to leave, Tou (Yen-t'ou) said, 'Although he is young, he can also manage.'
The monk returned and told the master about it. The next day, the master ascended the hall and called out, 'Yesterday, from Shishuang (Shih-shuang) and Yantou (Yen-t'ou)'
歸底阿師出來。如法舉著。僧出舉前話畢。師云。大眾還會么。若無人道。老僧不惜兩莖眉毛。道去也。乃云。石霜雖有殺人刀。且無活人劍。巖頭亦有殺人刀。亦有活人劍。
妙喜云。癡人面前。不得說夢。
西蜀有一座主。舉華嚴。問白馬。一塵含法界無邊。時如何。馬雲。如車二輪。如鳥兩翼。主云。將謂禪門別有奇特。元來不出教乘。乃回本地。
后聞師盛化。遣小師。持前話問師。師云。雕沙無鏤玉之談。結草乖道人之思。小師回舉似其師。其師讚歎云。將謂禪門與教意不殊。元來有奇特事。
師有小師行腳。聞師道聲振遠。乃回省覲。雲和尚有如此奇特事。何不向某甲說。師云。汝蒸飯吾著火。汝行益吾展缽。甚麼處是辜負你。么小師從此開悟。
師問僧。甚處來。云洞山來。師云。有何言句。云尋常許人三路學。玄路。鳥道。展手。師云。實有此語那。云然。師云。軌持千里鈔。林下道人悲。
師問虎頭上座。甚處來。云湖南。師云。曾到石霜么。云要路經過。爭得不到。承聞。石霜有毬子話。是否。雲和尚也須急著眼。始得。師云。作么生是毬子。云跳不出。師云。作么生是毬杖。云勿手足。師云。老僧未曾與阇梨相識。出去。
雪竇云。親見這僧。從
【現代漢語翻譯】 現代漢語譯本 歸底阿師出來，按照規矩舉起話頭。僧人出來說完前面的話。阿師說：『大眾領會了嗎？』 如果沒有人回答，老僧就不惜這兩根眉毛，說出來了。於是說：『石霜（Shishuang，人名，禪宗大師）雖有殺人刀，卻沒有活人劍。巖頭（Yantou，人名，禪宗大師）既有殺人刀，也有活人劍。』 妙喜（Miaoxi，人名，禪宗大師）說：『在癡人面前，說不得夢話。』 西蜀（Xishu，地名）有一位座主，講解《華嚴經》（Huayan Sutra，佛教經典），問白馬（Baima，人名）：『一塵含法界無邊，此時如何？』 馬說：『如車二輪，如鳥兩翼。』 座主說：『我以為禪門別有奇特之處，原來也不出教乘。』 於是回到自己的地方。 後來聽說阿師盛名遠播，派遣小師，拿著之前的話去問阿師。阿師說：『雕沙沒有鏤玉的說法，結草違背道人的心思。』 小師回來把話告訴了他的師父，他的師父讚歎說：『我以為禪門與教意沒有區別，原來還有奇特之處。』 阿師有個小師去行腳，聽說阿師的道聲遠播，於是回來省親，說：『和尚有如此奇特的事情，為什麼不向我說？』 阿師說：『你蒸飯我燒火，你行走我展開缽，什麼地方辜負你了？』 這個小師從此開悟。 阿師問僧人：『從哪裡來？』 回答說：『從洞山（Dongshan，地名）來。』 阿師說：『有什麼言句？』 回答說：『尋常允許人三路學：玄路、鳥道、展手。』 阿師說：『真有這話嗎？』 回答說：『是的。』 阿師說：『軌持千里鈔，林下道人悲。』 阿師問虎頭（Hutou，人名）座主：『從哪裡來？』 回答說：『湖南（Hunan，地名）。』 阿師說：『曾經到過石霜（Shishuang，地名）嗎？』 回答說：『要路經過，怎麼會不到？ 聽說石霜有毬子話，是嗎？』 回答說：『和尚也須急著眼，才能明白。』 阿師說：『怎麼是毬子？』 回答說：『跳不出。』 阿師說：『怎麼是毬杖？』 回答說：『勿手足。』 阿師說：『老僧未曾與阇梨相識，出去。』 雪竇（Xuedou，人名，禪宗大師）說：『親眼見過這個僧人。』
【English Translation】 English version Guidi (Guidi, name of a monk) came forward. He raised the topic according to the rules. The monk came out and finished speaking the previous words. The Master said, 'Does the assembly understand?' If no one answers, this old monk will not begrudge these two eyebrows and will speak it out. Then he said, 'Shishuang (Shishuang, a name, a Zen master) has a sword that kills, but no sword that gives life. Yantou (Yantou, a name, a Zen master) has both a sword that kills and a sword that gives life.' Miaoxi (Miaoxi, a name, a Zen master) said, 'Don't talk about dreams in front of a fool.' In Xishu (Xishu, a place name), there was a lecturer who lectured on the Huayan Sutra (Huayan Sutra, a Buddhist scripture) and asked Baima (Baima, a name), 'One dust contains the boundless Dharma realm, what is it like at this time?' Ma said, 'Like two wheels of a cart, like two wings of a bird.' The lecturer said, 'I thought the Zen school had something unique, but it turns out it doesn't go beyond the teachings.' Then he returned to his place. Later, hearing that the Master's fame was widespread, he sent a young monk to ask the Master about the previous words. The Master said, 'There is no talk of carving jade from sand, and tying grass goes against the thoughts of a Daoist.' The young monk returned and told his master, who praised him, saying, 'I thought the Zen school was no different from the teachings, but it turns out there is something unique.' The Master had a young monk who went on pilgrimage. Hearing that the Master's voice was far-reaching, he returned to visit and said, 'Venerable, you have such unique things, why didn't you tell me?' The Master said, 'You steam the rice and I light the fire, you walk and I spread the bowl, where have I let you down?' The young monk was enlightened from this. The Master asked a monk, 'Where do you come from?' He replied, 'From Dongshan (Dongshan, a place name).' The Master said, 'What are your words?' He replied, 'Usually, people are allowed to study in three ways: the mysterious way, the bird's path, and the outstretched hand.' The Master said, 'Is there really such a saying?' He replied, 'Yes.' The Master said, 'Guichi copies thousands of miles, and the Daoist under the forest is sad.' The Master asked the Abbot Hutou (Hutou, a name), 'Where do you come from?' He replied, 'Hunan (Hunan, a place name).' The Master said, 'Have you ever been to Shishuang (Shishuang, a place name)?' He replied, 'I passed through the main road, how could I not go? I heard that Shishuang has ball talk, is that so?' He replied, 'The Venerable must also open his eyes quickly to understand.' The Master said, 'What is the ball?' He replied, 'Cannot jump out.' The Master said, 'What is the ball stick?' He replied, 'Without hands and feet.' The Master said, 'This old monk has never met the Venerable, get out.' Xuedou (Xuedou, a name, a Zen master) said, 'I have personally seen this monk.'
石霜來。因甚麼。道不相識。
師次日昇堂。召云。昨日新到。還在么。虎頭應諾。師云。目前無法。意在目前。不是目前法。非耳目之所到。頭云。今日雖同。要且不是。師云。片月雖明。非關天地。頭云。莫𡱰沸。便作掀禪床勢。師云。且緩緩。虧著上座甚麼處。頭豎起拳云。目前還著得這個么。師云。作家作家。頭又作掀繩床勢。師云。大眾看這一員戰將。若是門庭建立。山僧不如他。若據入理深談。猶較山僧一級地。
僧問。如何是目前無法。師云。夜月流輝。澄潭無影。僧作掀禪床勢。師云。上座又作么生。僧云。目前無法。了不可得。師云。大眾看。這一員戰將。
僧問。撥塵見佛。時如何。師云。欲知此事。直須揮劍。若不揮劍。漁父棲巢。
僧后問石霜。霜云。渠無國土。甚處逢渠。
僧回舉似師。師云。門庭施設即不無夾山。入理深談。猶較石霜百步。
僧問。如何是相似句。師云。荷葉團團團似鏡。菱角尖尖尖似錐。復云。還會么。云不會。師云。風吹柳絮毛毬走。雨打梨花蛺蝶飛。
僧問。如何是道。師云。太陽謚目。萬里不掛片云。云如何體會。師云。清清之水。游魚自迷。
僧問。如何識得家中至寶。師云。忙中爭得作閑人。
【現代漢語翻譯】 現代漢語譯本 石霜（Shi Shuang，人名）來了。問：『什麼是（禪）道？』（夾山）回答：『不認識。』
第二天，夾山（Jia Shan，人名）禪師升座說法，召集大眾說：『昨天新來的（僧人），還在嗎？』虎頭（Hu Tou，人名，指石霜）應聲答道。夾山（Jia Shan）說：『目前無法，意在目前。不是目前法，非耳目之所到。』虎頭（Hu Tou）說：『今日雖同，要且不是。』夾山（Jia Shan）說：『片月雖明，非關天地。』虎頭（Hu Tou）說：『莫𡱰沸（mo hong fei，不要激動），』便做出要掀翻禪床的姿勢。夾山（Jia Shan）說：『且緩緩，虧著上座甚麼處（qie huan huan, kui zhe shang zuo shen me chu，暫且慢著，哪裡虧待了你）。』虎頭（Hu Tou）豎起拳頭說：『目前還著得這個么（mu qian hai zhe de zhe ge me，現在還用得著這個嗎）？』夾山（Jia Shan）說：『作家作家（zuo jia zuo jia，內行啊，內行）。』虎頭（Hu Tou）又做出要掀翻繩床的姿勢。夾山（Jia Shan）說：『大眾看這一員戰將，若是門庭建立，山僧不如他。若據入理深談，猶較山僧一級地。』
有僧人問：『如何是目前無法？』夾山（Jia Shan）說：『夜月流輝，澄潭無影。』僧人做出要掀翻禪床的姿勢。夾山（Jia Shan）說：『上座又作么生（shang zuo you zuo me sheng，你又想怎麼樣）？』僧人說：『目前無法，了不可得。』夾山（Jia Shan）說：『大眾看，這一員戰將。』
有僧人問：『撥塵見佛，時如何（bo chen jian fo, shi ru he，拂去塵埃見到佛，此時如何）？』夾山（Jia Shan）說：『欲知此事，直須揮劍。若不揮劍，漁父棲巢。』
後來，這個僧人問石霜（Shi Shuang）：『撥塵見佛，時如何？』石霜（Shi Shuang）說：『渠無國土，甚處逢渠（qu wu guo tu, shen chu feng qu，他沒有國土，在哪裡能遇到他）？』
僧人回來后，把石霜（Shi Shuang）的話告訴了夾山（Jia Shan）。夾山（Jia Shan）說：『門庭施設即不無夾山（men ting shi she ji bu wu Jia Shan，在門庭設施方面，我夾山還是可以的），入理深談，猶較石霜（Shi Shuang）百步。』
有僧人問：『如何是相似句？』夾山（Jia Shan）說：『荷葉團團團似鏡，菱角尖尖尖似錐。』又說：『會么（hui me，明白了嗎）？』僧人說：『不會。』夾山（Jia Shan）說：『風吹柳絮毛毬走，雨打梨花蛺蝶飛。』
有僧人問：『如何是道？』夾山（Jia Shan）說：『太陽謚目，萬里不掛片云。』僧人問：『如何體會？』夾山（Jia Shan）說：『清清之水，游魚自迷。』
有僧人問：『如何識得家中至寶？』夾山（Jia Shan）說：『忙中爭得作閑人。』
【English Translation】 English version Shi Shuang (石霜, a name) came. (Someone) asked: 'What is (Zen) Dao?' (Jia Shan) answered: 'I don't recognize (it).'
The next day, Zen Master Jia Shan (夾山, a name) ascended the Dharma hall and summoned the assembly, saying: 'Is the newly arrived (monk) from yesterday still here?' Hu Tou (虎頭, a name, referring to Shi Shuang) responded. Jia Shan (夾山) said: 'There is no Dharma before the eyes, the meaning is in the present moment. It is not a Dharma of the present moment, it is beyond what the ears and eyes can reach.' Hu Tou (虎頭) said: 'Although it is the same today, it is still not it.' Jia Shan (夾山) said: 'Although the crescent moon is bright, it is not related to heaven and earth.' Hu Tou (虎頭) said: 'Don't be agitated (莫𡱰沸, mo hong fei),' and made a gesture to overturn the Zen bed. Jia Shan (夾山) said: 'Take it easy, where have I wronged you (且緩緩，虧著上座甚麼處, qie huan huan, kui zhe shang zuo shen me chu)?' Hu Tou (虎頭) raised his fist and said: 'Is this still useful at the moment (目前還著得這個么, mu qian hai zhe de zhe ge me)?' Jia Shan (夾山) said: 'An expert, an expert (作家作家, zuo jia zuo jia).' Hu Tou (虎頭) again made a gesture to overturn the rope bed. Jia Shan (夾山) said: 'Everyone, look at this warrior. If it is about establishing a lineage, this old monk is not as good as him. But if it is about profound discussions on entering the principle, I am still one level above him.'
A monk asked: 'What is it when there is no Dharma before the eyes?' Jia Shan (夾山) said: 'The night moon flows with radiance, the clear pool has no reflection.' The monk made a gesture to overturn the Zen bed. Jia Shan (夾山) said: 'What are you doing again (上座又作么生, shang zuo you zuo me sheng)?' The monk said: 'There is no Dharma before the eyes, it is completely unattainable.' Jia Shan (夾山) said: 'Everyone, look at this warrior.'
A monk asked: 'What is it like at the moment of removing the dust and seeing the Buddha (撥塵見佛，時如何, bo chen jian fo, shi ru he)?' Jia Shan (夾山) said: 'If you want to know this matter, you must wield the sword directly. If you don't wield the sword, the fisherman will nest.'
Later, this monk asked Shi Shuang (石霜): 'What is it like at the moment of removing the dust and seeing the Buddha?' Shi Shuang (石霜) said: 'He has no country, where can you meet him (渠無國土，甚處逢渠, qu wu guo tu, shen chu feng qu)?'
After the monk returned, he told Jia Shan (夾山) what Shi Shuang (石霜) had said. Jia Shan (夾山) said: 'In terms of establishing the lineage, Jia Shan (夾山) is not lacking (門庭施設即不無夾山, men ting shi she ji bu wu Jia Shan). In terms of profound discussions on entering the principle, I am still a hundred steps ahead of Shi Shuang (石霜).'
A monk asked: 'What is a similar phrase?' Jia Shan (夾山) said: 'The lotus leaves are round and round like mirrors, the water caltrops are sharp and sharp like cones.' He further said: 'Do you understand (會么, hui me)?' The monk said: 'I don't understand.' Jia Shan (夾山) said: 'The wind blows willow catkins like hairy balls running, the rain beats pear blossoms and butterflies fly.'
A monk asked: 'What is the Dao?' Jia Shan (夾山) said: 'The sun fills the eyes, ten thousand miles without a single cloud.' The monk asked: 'How can I understand it?' Jia Shan (夾山) said: 'In clear water, swimming fish become lost.'
A monk asked: 'How can I recognize the treasure of my own home?' Jia Shan (夾山) said: 'In the midst of busyness, strive to become an idle person.'
問擬伸一問。師還許也無。師云。四海無魚。徒勞下釣。
問如何是一老一不老。師云。青山元不動。澗水鎮長流。手執夜明符。幾個知天曉。問如何是沙門行。師云。動則影現。覺則冰生。
京兆府翠微無學禪師法嗣
舒州投子大同禪師(凡十五)
本州懷寧劉氏子。初參翠微。問如何是祖師西來意。微顧視之。師擬進語。微云。更要第二杓惡水那。師從此識通三昧。
示眾云。諸人來這裡。覓新鮮語句。簇錦攢花。圖口裡有可道。我老兒。氣力稍劣。口吻遲鈍。亦無閒言長語到汝。汝若問我。我隨汝答對。也無玄妙。可及於汝。亦不教汝垛跟。終不說向上向下。有佛有法。有凡有聖。亦不存坐繫縛汝諸人。變現千般。總是汝生解。自擔帶將來。自作自受。這裡無可與汝。不敢誑呼汝。無表無里。可得說似諸人。還知么。
時有僧問。表裡不收時如何。師云。汝擬向這裡倒跟那。
示眾云。你諸人。口似刀子鑷子相似。有甚麼當處。雖然如此。莫逞俊。道有不潦底。打你在。莫言不道。
示眾云。人人總道。投子實頭。忽若下山三步外。有人問你。投子實頭事。你作么生祇對。
師一日。庵前指石。問雪峰云。三世諸佛。總在里許。峰云。須知有不在里許
【現代漢語翻譯】 現代漢語譯本 問：我想請問一個問題，請問老師您允許嗎？ 師父說：四海之內都沒有魚，白白地浪費力氣去釣魚。
問：什麼是既老又不老？ 師父說：青山原本就不動，澗水日夜不停地流淌。手中拿著夜明符（比喻真理），有幾個人知道天亮了呢？ 問：什麼是沙門（佛教出家修行者）的修行？ 師父說：一動就有影子顯現，一覺悟就像冰一樣產生。
京兆府翠微無學禪師的法嗣
舒州投子大同禪師（共十五則）
本州懷寧劉氏之子。最初參拜翠微禪師，問：如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？翠微禪師看著他，禪師正要說話，翠微禪師說：還要第二勺髒水嗎？禪師從此通達三昧（佛教中的一種定境）。
開示大眾說：你們諸位來到這裡，尋找新鮮的語句，堆砌辭藻，想要口裡有可以說的東西。我老頭子，氣力稍微差一些，口齒也遲鈍，也沒有閑話長語給你們。你們如果問我，我隨著你們回答，也沒有什麼玄妙，可以勝過你們。也不教你們跟在別人後面，始終不說向上向下，有佛有法，有凡有聖。也不存心束縛你們諸位，變現出千般花樣，總是你們自己產生的理解，自己承擔帶來，自己作自己受。這裡沒有什麼可以給你們的，不敢欺騙你們。沒有表裡，可以用來告訴你們。還知道嗎？
當時有個僧人問：表裡都不收的時候怎麼樣？ 師父說：你想要在這裡摔跟頭嗎？
開示大眾說：你們諸位，口像刀子鑷子一樣鋒利，有什麼用處呢？雖然如此，不要逞能，說沒有不能達到的地方，打你的時候，不要說沒告訴你。
開示大眾說：人人都說，投子禪師很實在。如果下山三步之外，有人問你，投子禪師實在的事情，你怎麼樣回答？
禪師有一天，在庵前指著石頭，問雪峰禪師說：三世諸佛（過去、現在、未來一切諸佛），都在這裡面。雪峰禪師說：要知道也有不在這裡面的。
【English Translation】 English version Question: I would like to ask a question. Will the teacher allow it? The teacher said: 'There are no fish in the four seas; it's futile to go fishing.'
Question: What is both old and not old? The teacher said: 'The green mountains are originally still, and the stream flows constantly day and night. Holding the night-shining talisman (a metaphor for truth), how many people know when it is dawn?' Question: What is the practice of a Shramana (Buddhist monastic practitioner)? The teacher said: 'When there is movement, a shadow appears; when there is awakening, ice is formed.'
Dharma successor of Zen Master Cuiwei Wuxue of Jingzhao Prefecture
Zen Master Datong of Touzi Mountain in Shuzhou (Total of fifteen)
A son of the Liu family from Huaining in this prefecture. He initially visited Cuiwei Zen Master and asked: 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming to China from the West)?' Cuiwei Zen Master looked at him. As the Zen Master was about to speak, Cuiwei Zen Master said: 'Do you want a second ladle of dirty water?' From then on, the Zen Master understood Samadhi (a state of meditative absorption in Buddhism).
Instructing the assembly, he said: 'All of you come here seeking fresh phrases, piling up brocade and gathering flowers, trying to have something to say in your mouths. I, this old man, am a bit weak, and my speech is slow and dull. I also have no idle words or long speeches to give you. If you ask me, I will answer you accordingly. There is nothing mysterious that can surpass you. I also don't teach you to follow behind others, and I never talk about up or down, about the existence of Buddhas or Dharma, about the existence of ordinary beings or sages. I also don't intend to bind you all, manifesting a thousand kinds of appearances, which are all your own understandings, carried and borne by yourselves, and you reap what you sow. There is nothing here to give you, and I dare not deceive you. There is no inside or outside that can be told to you all. Do you understand?'
At that time, a monk asked: 'What happens when neither inside nor outside is accepted?' The teacher said: 'Do you intend to fall here?'
Instructing the assembly, he said: 'All of you, your mouths are like knives and tweezers, what use are they? Even so, don't show off, saying there is nothing you cannot achieve. When I hit you, don't say I didn't tell you.'
Instructing the assembly, he said: 'Everyone says that Zen Master Touzi is honest and straightforward. If you go three steps down the mountain and someone asks you about the honest and straightforward matter of Zen Master Touzi, how will you answer?'
One day, the Zen Master pointed to a stone in front of the hermitage and asked Zen Master Xuefeng: 'All the Buddhas of the three worlds (past, present, and future Buddhas) are all in here.' Zen Master Xuefeng said: 'You must know that there are also those who are not in here.'
者。師云。不快漆桶。
師一日。同雪峰。游龍眠。路有兩條。峰云。那個是龍眠路。師以拄杖指之。峰云。東去西去。師云。不快漆桶。
雪峰問師。此間還有人蔘也無。師將钁頭。拋向面前。峰云。恁么則當處掘去也。師云。不快漆桶。
雪峰問。一錘便成時如何。師云。不是性懆漢。峰云。不假一錘時如何。師云。不快漆桶。
雪竇云。然則一期折剉雪峰。且投子是作家爐韛。我當時若作雪峰。待投子道不是性懆漢。只向伊道。鉗錘在我手裡。諸上座。合與投子。著得個甚麼語。若能道得。便乃性懆平生。光揚宗眼。若也顢頇。頂上一錘。莫言不道。
師在桐城縣。因趙州問。莫是投子庵主么。師云。茶鹽錢。佈施我來。州先歸庵。見師自攜油歸。州云。久響投子。到來只見個賣油翁。師云。你只見賣油翁。且不見投子。州云。如何是投子。師提起瓶云。油油。
趙州問。死中得活時如何。師云。不許夜行。投明須到。州云。我早喉白。你更喉黑。
巨榮禪客來參。師云。老僧未曾有一言半句。掛諸方唇齒。何用見老僧。榮云。到這裡不施三拜。要且不甘。師云。出家兒。得與么無碑記。榮繞繩床一匝而出。師云。有眼無耳垛。六月火邊坐。
雪竇云。也不
【現代漢語翻譯】 現代漢語譯本：
和尚說：『不像是快刀斬亂麻。』（形容做事不幹脆利落）
有一天，和尚與雪峰一起遊覽龍眠山。路上有兩條岔路。雪峰問：『哪一條是去龍眠的路？』和尚用拄杖指著其中一條路。雪峰又問：『向東走還是向西走？』和尚說：『不像是快刀斬亂麻。』
雪峰問和尚：『這裡還有人蔘嗎？（比喻還有真理可尋嗎）』和尚把鋤頭扔到面前。雪峰說：『這麼說就應該在這裡挖掘了。』和尚說：『不像是快刀斬亂麻。』
雪峰問：『一錘子就能完成的時候怎麼樣？』和尚說：『我不是性急的人。』雪峰問：『不用一錘子的時候怎麼樣？』和尚說：『不像是快刀斬亂麻。』
雪竇說：『既然這樣，那麼就應該挫敗雪峰的銳氣。而且投子是精於此道的行家。如果我當時是雪峰，等投子說『我不是性急的人』，我就對他說：『鉗子和錘子都在我手裡。』各位，應該給投子安個什麼評語呢？如果能說得出來，那就是平生性急，光大宗門眼目。如果糊里糊塗，就賞你當頭一棒，別說我沒告訴你。』
和尚在桐城縣的時候，趙州問：『莫非是投子庵的住持嗎？』和尚說：『茶錢、鹽錢，佈施給我吧。』趙州先回到庵里，看見和尚自己提著油回來。趙州說：『久聞投子之名，來了只見一個賣油的老頭。』和尚說：『你只看見賣油的老頭，卻沒看見投子。』趙州問：『什麼是投子？』和尚提起油瓶說：『油啊油。』
趙州問：『從死亡中獲得生機時怎麼樣？』和尚說：『不許晚上趕路，天亮必須到達。』趙州說：『我已經夠坦白了，你更陰險。』
巨榮禪客來參拜。和尚說：『老衲未曾有一言半句，掛在各方禪師的嘴邊。何必見老衲？』巨榮說：『到了這裡不施三拜，實在不甘心。』和尚說：『出家人，怎麼能這麼沒有規矩？』巨榮繞著繩床轉了一圈就出去了。和尚說：『有眼無耳的傢伙，六月天坐在火邊。』
雪竇說：『也不……』 English version:
The master said, 'Not like a quick cut through a tangled mess.' (Describing someone who is not decisive or efficient)
One day, the master was traveling with Xuefeng (name of a monk) to Longmian (name of a mountain). There were two roads. Xuefeng asked, 'Which one is the road to Longmian?' The master pointed to one of the roads with his staff. Xuefeng then asked, 'East or west?' The master said, 'Not like a quick cut through a tangled mess.'
Xuefeng asked the master, 'Is there ginseng (a type of herb, here used as a metaphor for truth) here?' The master threw a hoe in front of him. Xuefeng said, 'In that case, we should dig here.' The master said, 'Not like a quick cut through a tangled mess.'
Xuefeng asked, 'What about when it can be done with one hammer blow?' The master said, 'I am not an impatient person.' Xuefeng asked, 'What about when a hammer is not needed?' The master said, 'Not like a quick cut through a tangled mess.'
Xuedou (name of a monk) said, 'In that case, Xuefeng's sharpness should be blunted. Moreover, Touzi (another name of the master) is an expert at this. If I were Xuefeng at that time, and Touzi said, 'I am not an impatient person,' I would have said to him, 'The tongs and hammer are in my hands.' What kind of comment should you all give to Touzi? If you can say it, then you are truly impatient and can promote the essence of our sect. If you are muddle-headed, I will give you a blow on the head, don't say I didn't warn you.'
When the master was in Tongcheng County, Zhao Zhou (name of a monk) asked, 'Are you the abbot of Touzi Hermitage?' The master said, 'Give me alms for tea and salt.' Zhao Zhou returned to the hermitage first and saw the master carrying oil back himself. Zhao Zhou said, 'I have long heard of Touzi, but all I see is an old oil seller.' The master said, 'You only see the old oil seller, but you don't see Touzi.' Zhao Zhou asked, 'What is Touzi?' The master raised the oil bottle and said, 'Oil, oil.'
Zhao Zhou asked, 'What about when one gains life from death?' The master said, 'No night travel allowed, you must arrive by dawn.' Zhao Zhou said, 'I am already being frank, you are even more insidious.'
Zen traveler Ju Rong came to visit. The master said, 'This old monk has never had a single word or phrase hanging on the lips of other masters. Why see this old monk?' Ju Rong said, 'Having come here, I cannot bear not to offer three bows.' The master said, 'A monk, how can you be so undisciplined?' Ju Rong walked around the rope bed once and left. The master said, 'A fellow with eyes but no ears, sitting by the fire in June.'
Xuedou said, 'Also not...'
【English Translation】 The master said, 'Not like a quick cut through a tangled mess.' One day, the master was traveling with Xuefeng (name of a monk) to Longmian (name of a mountain). There were two roads. Xuefeng asked, 'Which one is the road to Longmian?' The master pointed to one of the roads with his staff. Xuefeng then asked, 'East or west?' The master said, 'Not like a quick cut through a tangled mess.' Xuefeng asked the master, 'Is there ginseng (a type of herb, here used as a metaphor for truth) here?' The master threw a hoe in front of him. Xuefeng said, 'In that case, we should dig here.' The master said, 'Not like a quick cut through a tangled mess.' Xuefeng asked, 'What about when it can be done with one hammer blow?' The master said, 'I am not an impatient person.' Xuefeng asked, 'What about when a hammer is not needed?' The master said, 'Not like a quick cut through a tangled mess.' Xuedou (name of a monk) said, 'In that case, Xuefeng's sharpness should be blunted. Moreover, Touzi (another name of the master) is an expert at this. If I were Xuefeng at that time, and Touzi said, 'I am not an impatient person,' I would have said to him, 'The tongs and hammer are in my hands.' What kind of comment should you all give to Touzi? If you can say it, then you are truly impatient and can promote the essence of our sect. If you are muddle-headed, I will give you a blow on the head, don't say I didn't warn you.' When the master was in Tongcheng County, Zhao Zhou (name of a monk) asked, 'Are you the abbot of Touzi Hermitage?' The master said, 'Give me alms for tea and salt.' Zhao Zhou returned to the hermitage first and saw the master carrying oil back himself. Zhao Zhou said, 'I have long heard of Touzi, but all I see is an old oil seller.' The master said, 'You only see the old oil seller, but you don't see Touzi.' Zhao Zhou asked, 'What is Touzi?' The master raised the oil bottle and said, 'Oil, oil.' Zhao Zhou asked, 'What about when one gains life from death?' The master said, 'No night travel allowed, you must arrive by dawn.' Zhao Zhou said, 'I am already being frank, you are even more insidious.' Zen traveler Ju Rong came to visit. The master said, 'This old monk has never had a single word or phrase hanging on the lips of other masters. Why see this old monk?' Ju Rong said, 'Having come here, I cannot bear not to offer three bows.' The master said, 'A monk, how can you be so undisciplined?' Ju Rong walked around the rope bed once and left. The master said, 'A fellow with eyes but no ears, sitting by the fire in June.' Xuedou said, 'Also not...'
得放過。才轉便擒住。是誰不甘。若跳得出。不妨是一員禪客。
大溈喆云。這僧雖則慣戰沙場。爭柰投子善能折剉。何故。真金不入爐中煅。爭得光華徹底鮮。
僧問。如何是十身調御。師下繩床立。又問。凡聖相去多少。師亦下繩床立。
雪竇云。此公案。諸人無不委知。若恁么舉。天下衲僧。盡成念話杜家。雪竇莫有長處也無。試為大眾舉看。凡聖相去多少。投子下繩床立。如何是十身調御。投子下繩床立。且道與前來舉底。是同是別。若道一般。許上座具一隻眼。若道別有奇特。也許上座具一隻眼。
更開一線道。凡聖相去多少。請上座。下一轉語。如何是十身調御。請上座。答一轉話。非但參見投子。亦乃知雪竇長處。若總道下繩床立。惜取眉毛好。
僧問。一切聲是佛聲。是否。師云是。雲和尚莫𡱰沸碗鳴聲。師便打。
又問。粗言及細語。皆歸第一義。是否。師云是。云喚和尚。作一頭驢得么。師便打。
僧問。不斷煩惱。而入涅槃。時如何。師作色云。這個師僧。好發業殺人。
西堂藏云。家家觀世音。
國清機云。或有問山僧。不斷煩惱。而入涅槃。時如何。劈面便掌。何故。見之不取。思之千里。
僧問。依稀似半月。彷彿若三
【現代漢語翻譯】 現代漢語譯本： 放過了他。才一轉身就被擒住了。是誰不甘心呢？如果能跳脫出去，或許可以算是一位禪宗行者。
大溈喆（Dahui Zhezhi，人名）說：『這位僧人雖然善於戰場爭鬥，但奈何投子（Touzi，地名）善於挫敗他。』為什麼呢？真金不經過爐火的鍛鍊，怎麼能光華徹底鮮明呢？
僧人問：『什麼是十身調御（shishen tiaoyu，佛的十種化身）？』 投子禪師走下繩床站立。又問：『凡夫和聖人相差多少？』 投子禪師也走下繩床站立。
雪竇（Xuedou，地名）說：『這個公案，各位沒有不知道的。如果這樣來舉，天下的僧人都成了只會念話本的杜家了。雪竇難道就沒有長處了嗎？試著為大家舉出來看看。凡夫和聖人相差多少？投子禪師走下繩床站立。什麼是十身調御？投子禪師走下繩床站立。』且說與前面舉的，是相同還是不同？如果說相同，就允許上座你有一隻眼。如果說別有奇特，也允許上座你有一隻眼。
更開闢一條道路。凡夫和聖人相差多少？請上座，下一句轉語。什麼是十身調御？請上座，回答一句轉話。非但能參透投子禪師，也能知道雪竇的長處。如果總說是走下繩床站立，那就好好愛惜你的眉毛吧（意為不要輕易妄言）。
僧人問：『一切聲音都是佛的聲音，是這樣嗎？』 投子禪師說：『是。』 僧人說：『和尚不要嫌棄沸騰的碗發出的鳴叫聲。』 投子禪師就打了他。
又問：『粗俗的言語和細微的言語，都歸於第一義諦（diyiyi di，佛教真理），是這樣嗎？』 投子禪師說：『是。』 僧人說：『叫和尚作一頭驢可以嗎？』 投子禪師就打了他。
僧人問：『不斷除煩惱，而進入涅槃（niepan，佛教最高境界），這時如何？』 投子禪師變了臉色說：『這個師僧，好發業殺人（hao fa ye sha ren，指言語不當會招致惡果）。』
西堂藏（Xitang Zang，人名）說：『家家都有觀世音（Guanshiyin，菩薩名）。』
國清機（Guoqing Ji，人名）說：『如果有人問山僧，不斷除煩惱，而進入涅槃，這時如何？』 就劈頭蓋臉地打一掌。為什麼呢？見到了卻不領會，思慮就差了十萬八千里。
僧人問：『依稀彷彿像半月，彷彿好像三……』
【English Translation】 English version: He was let go. As soon as he turned around, he was captured. Who is unwilling? If he can jump out, he might be considered a Chan practitioner.
Dahui Zhezhi (大溈喆, a person's name) said: 'Although this monk is good at fighting on the battlefield, Touzi (投子, a place name) is good at thwarting him.' Why? If true gold is not tempered in the furnace, how can it be thoroughly bright and fresh?
A monk asked: 'What are the Ten Bodies of the Buddha (shishen tiaoyu, the ten manifestations of the Buddha)?' The master Touzi stepped down from the rope bed and stood. He also asked: 'How far apart are ordinary beings and sages?' The master Touzi also stepped down from the rope bed and stood.
Xuedou (雪竇, a place name) said: 'Everyone knows this koan. If it is presented in this way, all the monks in the world will become like the Du family, who only know how to recite stories. Does Xuedou have no merit? Try to present it for everyone to see. How far apart are ordinary beings and sages? Touzi stepped down from the rope bed and stood. What are the Ten Bodies of the Buddha? Touzi stepped down from the rope bed and stood.' Now, are these the same or different from what was presented earlier? If you say they are the same, then I will grant you have one eye. If you say there is something uniquely different, then I will also grant you have one eye.
Let's open up another path. How far apart are ordinary beings and sages? Please, venerable monk, offer a turning phrase. What are the Ten Bodies of the Buddha? Please, venerable monk, answer with a turning word. Not only will you understand Touzi, but you will also know Xuedou's merit. If you always say 'stepped down from the rope bed and stood,' then you should cherish your eyebrows (meaning don't speak carelessly).
A monk asked: 'Is it true that all sounds are the Buddha's voice?' The master Touzi said: 'Yes.' The monk said: 'Does the master not dislike the sound of the boiling bowl?' The master then struck him.
He also asked: 'Is it true that coarse words and subtle words all return to the First Principle (diyiyi di, the ultimate truth in Buddhism)?' The master Touzi said: 'Yes.' The monk said: 'Is it okay to call the master a donkey?' The master then struck him.
A monk asked: 'What is it like to enter Nirvana (niepan, the highest state in Buddhism) without ceasing afflictions?' The master Touzi changed his expression and said: 'This monk is good at creating karma for killing (hao fa ye sha ren, meaning inappropriate words can lead to bad consequences).'
Xitang Zang (西堂藏, a person's name) said: 'Every family has Guanshiyin (觀世音, the Bodhisattva Avalokiteśvara).'
Guoqing Ji (國清機, a person's name) said: 'If someone asks the mountain monk, 'What is it like to enter Nirvana without ceasing afflictions?' Then slap him in the face. Why? If you see it but don't understand it, your thoughts will be a thousand miles away.
A monk asked: 'Faintly like a half-moon, vaguely like three...'
星。乾坤收不得。師於何處明。師云。道甚麼。云想師只有湛水之波。且無滔天之浪。師云。閑言語。
雪竇云。投子古佛。不可道不知。若檢點將來。直是天地懸隔。才問。和聲便打。
僧問。諸佛出世。為一大事因緣。和尚出世。當爲何事。師云。尹司空。今日為老僧開堂。
有婆子。上山云。婆家中失卻牛。請師一卜。師召婆。婆應諾。師云牛在。
問金雞未鳴時如何。師云。無這個音響。云鳴后如何。師云。各自知時。
問月未圓時如何。師云。吞卻三個四個。云圓后如何。師云。吐卻七個八個。
問達磨未來時如何。師云。遍天遍地。云來后如何。師云。蓋覆不得。
問如何是無情說法。師云。莫惡口。
問師子是獸中之王。為甚麼。被六塵吞。師云。不作大。無人我。
問抱璞投師。請師雕琢。師云。不是棟樑材。
問一大藏教。還有奇特事也無。師云。演出一大藏教。
問和尚住此山。有何境界。師云。丫角女子白頭絲。
問和尚甲子多少。師云。春風了又春風。
湖州道場山如訥禪師(凡一)
僧問。如何得聞性不隨緣。師云。汝聽看。僧作禮。師云。聾人也唱胡家曲。好惡高低自不聞。云聞性宛然也。師
【現代漢語翻譯】 現代漢語譯本： 僧人問：『星辰和乾坤都無法容納，請問禪師在哪裡開悟的？』 禪師說：『說什麼？』 僧人說：『我想禪師只有平靜的水波，而沒有滔天巨浪。』 禪師說：『多嘴多舌。』
雪竇禪師評論說：『投子禪師是古佛再來，不能說他什麼都不知道。如果仔細檢查他的言行，簡直是天地懸隔。』（意思是他的境界高深莫測）才一問話，就立刻棒喝。
僧人問：『諸佛出世，是爲了一個重大因緣，和尚您出世，應當是爲了什麼事？』 禪師說：『尹司空今天為老僧我開堂說法。』
有個老婦人上山來說：『婆婆我家裡丟了一頭牛，請禪師占卜一下。』 禪師叫了一聲：『婆婆。』 老婦人應了一聲。 禪師說：『牛還在。』
僧人問：『金雞未鳴叫時是什麼樣子？』 禪師說：『沒有這個音響。』 僧人問：『鳴叫后是什麼樣子？』 禪師說：『各自知道時節。』
僧人問：『月亮未圓時是什麼樣子？』 禪師說：『吞掉了三四個。』 僧人問：『圓了以後是什麼樣子？』 禪師說：『吐出了七八個。』
僧人問：『達摩（Bodhidharma）未來中國時是什麼樣子？』 禪師說：『遍天遍地。』 僧人問：『來中國后是什麼樣子？』 禪師說：『遮蓋不住。』
僧人問：『什麼是無情說法？』 禪師說：『不要惡語傷人。』
僧人問：『獅子是野獸之王，為什麼會被六塵（sight, sound, smell, taste, touch, and mental objects）所吞噬？』 禪師說：『不自以為大，沒有我執。』
僧人問：『我抱著璞玉來拜見禪師，請禪師雕琢。』 禪師說：『不是棟樑之材。』
僧人問：『全部的佛經，還有什麼特別之處嗎？』 禪師說：『演出了全部的佛經。』
僧人問：『和尚您住在這座山裡，有什麼樣的境界？』 禪師說：『丫角女子白頭絲。（指時間流逝，青春不再）』
僧人問：『和尚您多少歲了？』 禪師說：『春風過了又春風。』
湖州道場山如訥禪師（共一次）
僧人問：『如何才能使聽聞的本性不隨外緣而改變？』 禪師說：『你聽聽看。』 僧人行禮。 禪師說：『聾子也唱胡人的歌曲，好壞高低自己聽不見。』 僧人說：『聽聞的本性本來就是如此。』
【English Translation】 English version: A monk asked: 'The stars and the universe cannot contain it. Where did the master realize enlightenment?' The master said: 'What are you saying?' The monk said: 'I think the master only has calm water waves, but no滔天之浪 (tāo tiān zhī làng, overwhelming waves).' The master said: 'Idle talk.'
Xuedou (雪竇, a Chan master) commented: 'Touzi (投子, a Chan master) is an ancient Buddha. You can't say he doesn't know anything. If you examine him closely, it's like heaven and earth are separated.' (meaning his state is unfathomable) As soon as you ask a question, he immediately hits you with a stick.
A monk asked: 'The Buddhas appear in the world for a great cause. What is the cause for the master's appearance in the world?' The master said: '尹司空 (Yǐn Sīkōng, a government official) is opening a Dharma hall for this old monk today.'
An old woman came up the mountain and said: 'This old woman has lost a cow at home. Please, master, divine it for me.' The master called out: 'Old woman.' The old woman responded. The master said: 'The cow is still there.'
A monk asked: 'What is it like when the golden rooster has not yet crowed?' The master said: 'There is no such sound.' The monk asked: 'What is it like after it crows?' The master said: 'Each knows the time.'
A monk asked: 'What is it like when the moon is not yet full?' The master said: 'Swallowed three or four.' The monk asked: 'What is it like after it is full?' The master said: 'Spit out seven or eight.'
A monk asked: 'What was it like when Bodhidharma (達磨, Dámó) had not yet come to China?' The master said: 'Everywhere in the sky and on earth.' The monk asked: 'What was it like after he came?' The master said: 'Cannot be covered up.'
A monk asked: 'What is insentient beings preaching the Dharma?' The master said: 'Don't speak harshly.'
A monk asked: 'The lion is the king of beasts. Why is it swallowed by the six dusts (六塵, liù chén, sight, sound, smell, taste, touch, and mental objects)?' The master said: 'Don't act big, have no ego.'
A monk asked: 'I bring uncut jade to see the master, please carve it.' The master said: 'Not timber for a pillar.'
A monk asked: 'In the entire Tripitaka (一大藏教, yī dà zàng jiào), is there anything special?' The master said: 'It performs the entire Tripitaka.'
A monk asked: 'What is the state of mind of the master living on this mountain?' The master said: '丫角女子白頭絲 (yā jiǎo nǚ zǐ bái tóu sī, a girl with hair in double buns has white hair) (meaning time passes and youth fades).'
A monk asked: 'How old is the master?' The master said: 'Spring breeze after spring breeze.'
禪師如訥 (Chánshī Rúnè) of Daocheng Mountain (道場山, Dàochǎng Shān) in Huzhou (湖州, Húzhōu) (Total of one)
A monk asked: 'How can one attain the hearing nature that does not follow conditions?' The master said: 'Listen and see.' The monk bowed. The master said: 'Even a deaf person sings barbarian songs, but they cannot hear the good, bad, high, or low themselves.' The monk said: 'The hearing nature is originally like this.'
云。石從空里立。火向水中焚。
鄂州清平令遵禪師(凡三)
師問翠微。如何是祖師西來意。微云。待無人處。為汝說。師良久云。無人也。請和尚說。微引師入竹園。師又云。無人也。請和尚說。微指竹云。這一竿。得與么長。那一竿。得與么短。師遂領旨。
后住清平。謂眾云。先師入泥入水。相為。自是我不識好惡。
僧問。如何是大乘。師云井索。云如何是小乘。師云。錢索。云如何是有漏。師云。爪籬。云如何是無漏。師云。木杓。云覿面相呈時如何。師云。分付與典座。
僧問。如何是禪。師云。猢猻上樹尾連顛。
棗山光仁禪師(凡一)
示眾云。不辜負平生眼目。致個問來。有么。時有僧出作禮。師云。負我且從大眾。何也。便歸方丈。
後有僧請益云。和尚升座云。負我且從大眾何也。意旨如何。師云。齋時有飯與你吃。夜間有床與你睡。一向煎迫我。作甚麼。僧作禮。師云。苦苦。云乞師指示。師垂下足云。舒縮一任老僧。
建州白雲約禪師(凡一)
韶國師來。師問甚處來。云江北來。師云。舡來陸來。云舡來。師云。還逢見魚鱉么。云往往逢之。師云。逢時如何。韶咄云。縮頭去。師乃大笑。
吉州性空和尚法嗣
【現代漢語翻譯】 現代漢語譯本 云。石頭從空中豎立，火焰在水中燃燒。
鄂州清平令遵禪師（共三則）
令遵禪師問翠微禪師：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖是什麼）？』翠微禪師說：『等到沒有人的地方，我為你解說。』令遵禪師過了很久說：『現在就是沒有人的地方了，請和尚解說。』翠微禪師引導令遵禪師進入竹園。令遵禪師又說：『現在就是沒有人的地方了，請和尚解說。』翠微禪師指著竹子說：『這一竿竹子，長得這麼長；那一竿竹子，長得這麼短。』令遵禪師於是領悟了禪旨。
後來令遵禪師住在清平，對大眾說：『先師爲了我，不惜進入泥濘和水中，相互幫助。只是我不識好壞。』
有僧人問：『如何是大乘（Mahayana，佛教教義中的大乘）？』令遵禪師說：『井上的繩索。』僧人問：『如何是小乘（Hinayana，佛教教義中的小乘）？』令遵禪師說：『錢串子的繩索。』僧人問：『如何是有漏（āsrava，佛教術語，指煩惱）？』令遵禪師說：『用爪子做的籬笆。』僧人問：『如何是無漏（anāsrava，佛教術語，指沒有煩惱）？』令遵禪師說：『木頭做的水瓢。』僧人問：『當面相見時如何？』令遵禪師說：『交付給典座（monastery cook，寺院的廚師）。』
有僧人問：『如何是禪（dhyāna，禪定）？』令遵禪師說：『猢猻上樹尾連顛。』
棗山光仁禪師（共一則）
光仁禪師開示大眾說：『不要辜負平生的眼力，提出一個問題來。有沒有人？』當時有一位僧人出來行禮。光仁禪師說：『辜負我暫且隨順大眾。為什麼呢？』於是便回到方丈（abbot's room，寺院主持的房間）。
後來有僧人請教說：『和尚升座時說：『辜負我暫且隨順大眾』，意旨如何？』光仁禪師說：『齋飯時有飯給你吃，夜間有床給你睡，一直逼迫我，做什麼？』僧人行禮。光仁禪師說：『苦啊苦啊。』僧人說：『乞求禪師指示。』光仁禪師垂下腳說：『伸縮都任憑老僧。』
建州白雲約禪師（共一則）
韶國師來訪，白雲約禪師問：『從哪裡來？』韶國師說：『從江北來。』白雲約禪師問：『是乘船來的還是走陸路來的？』韶國師說：『乘船來的。』白雲約禪師問：『還遇到魚鱉嗎？』韶國師說：『常常遇到。』白雲約禪師問：『遇到時如何？』韶國師呵斥說：『縮頭去！』白雲約禪師於是大笑。
吉州性空和尚法嗣
【English Translation】 English version Clouds. A stone stands up from emptiness. Fire burns in water.
Zen Master Lingzun of Qingping in Ezhou (Three entries in total)
The Master asked Cuiwei: 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' Cuiwei said, 'I'll tell you when there's no one around.' The Master paused for a long time and said, 'There's no one around now. Please, Master, tell me.' Cuiwei led the Master into the bamboo garden. The Master said again, 'There's no one around now. Please, Master, tell me.' Cuiwei pointed to the bamboo and said, 'This stalk is so long, that stalk is so short.' The Master then understood the meaning.
Later, the Master lived in Qingping and said to the assembly: 'The former master entered the mud and water for my sake, helping each other. It's just that I don't know good from bad.'
A monk asked: 'What is Mahayana (大乘)?' The Master said: 'The rope on the well.' The monk asked: 'What is Hinayana (小乘)?' The Master said: 'The rope on the string of coins.' The monk asked: 'What is āsrava (有漏)?' The Master said: 'A fence made of claws.' The monk asked: 'What is anāsrava (無漏)?' The Master said: 'A wooden ladle.' The monk asked: 'What about when we meet face to face?' The Master said: 'Hand it over to the monastery cook (典座).'
A monk asked: 'What is dhyāna (禪)?' The Master said: 'A monkey climbs a tree, its tail swinging wildly.'
Zen Master Guangren of Zaoshan (One entry in total)
Guangren addressed the assembly, saying: 'Don't let down your lifelong eyesight. Bring up a question. Is there anyone?' At that time, a monk came out and bowed. The Master said: 'Letting me down, I'll just go along with the assembly. Why?' Then he returned to his abbot's room (方丈).
Later, a monk asked for instruction, saying: 'When the Master ascended the seat, he said, 'Letting me down, I'll just go along with the assembly.' What is the meaning?' The Master said: 'At mealtime, there's rice for you to eat; at night, there's a bed for you to sleep in. You've been pressing me all along. What are you doing?' The monk bowed. The Master said: 'Bitter, bitter.' The monk said: 'I beg the Master to instruct me.' The Master lowered his foot and said: 'Stretching and shrinking, it's all up to this old monk.'
Zen Master Baiyun Yue of Jianzhou (One entry in total)
When National Teacher Shao came, the Master asked: 'Where do you come from?' The National Teacher said: 'I come from Jiangbei.' The Master asked: 'Did you come by boat or by land?' The National Teacher said: 'By boat.' The Master asked: 'Did you meet any fish or turtles?' The National Teacher said: 'I often met them.' The Master asked: 'What happened when you met them?' Shao scolded: 'Pull your head in!' The Master then laughed loudly.
Lineage of Monk Xingkong of Jizhou
歙州茂源和尚(凡一)
平田來。師起身。田把住云。開口即失。閉口即喪。正恁么時。請和尚道。師以手掩耳。田放手云。一步易。兩步難。師云。有甚麼死急。田云。若非是師。不免諸方撿點。
青原下第六世
鼎州德山宣鑒禪師法嗣
鄂州巖頭全豁禪師(凡十四)
泉州柯氏子。初謁德山。執坐具。上法堂瞻視。山云。作么。師便喝。山云。老僧過在甚麼處。師云。兩重公案。便下參堂。山云。好個阿師。稍似個行腳僧。
師來日。卻上問訊。德山云。莫是昨日新到么。云是。山云。甚麼處。學得這虛頭來。師云。某甲終不敢自瞞。山云。他后不得辜負老僧。
師一日上問訊。腳才跨門。便問。是凡是聖。山便喝。師便作禮。
洞山聞。乃云。若不是豁公。也大難承當。
師云。洞山老漢。不識好惡。錯下名言。殊不知。我當時。一手抬一手搦。
雪竇云。然則德山門下。草偃風行。要且不能塞斷天下人口。當時才禮拜。劈脊便棒。非唯剿絕洞山。亦乃把斷豁老。還會么。將軍自有嘉聲在。不得封侯也是閑 教忠光云。還知三大老落處么。德山和身放倒。洞山帶水拖泥。若非巖頭具通方眼。爭顯功高汗馬。且作么生是一手抬一手搦處。殺
【現代漢語翻譯】 現代漢語譯本 歙州茂源和尚(凡一) 平田來。茂源和尚起身。平田把住他說：『開口就錯了，閉口就喪失了。正在這個時候，請和尚說。』茂源和尚用手摀住耳朵。平田放開手說：『走一步容易，走兩步就難了。』茂源和尚說：『有什麼要命的急事？』平田說：『如果不是和尚您，免不了被各方禪師評頭論足。』 青原下第六世 鼎州德山宣鑒禪師法嗣 鄂州巖頭全豁禪師(凡十四) 泉州柯氏子。最初拜見德山禪師，拿著坐具，走上法堂觀看。德山禪師說：『作什麼？』全豁禪師便喝一聲。德山禪師說：『老僧哪裡有過錯？』全豁禪師說：『兩重公案。』便下法堂回到參堂。德山禪師說：『好個阿師，稍微像個行腳僧。』 全豁禪師第二天，再次上前問訊。德山禪師說：『莫非是昨天新來的嗎？』全豁禪師說是。德山禪師說：『從什麼地方，學得這虛假的把戲來？』全豁禪師說：『我終究不敢自欺欺人。』德山禪師說：『以後不得辜負老僧。』 全豁禪師一日上前問訊，腳才跨過門檻，便問：『是凡是聖？』德山禪師便喝一聲。全豁禪師便作禮。 洞山禪師聽聞此事，便說：『如果不是全豁禪師，也太難承受了。』 全豁禪師說：『洞山老漢，不識好壞，錯下評論。殊不知，我當時，一手抬，一手按。』 雪竇禪師說：『既然如此，德山門下，草隨風倒。但卻不能堵住天下人的嘴。當時才禮拜，就劈頭蓋臉地打。非但剿滅了洞山，也把斷了全豁老。』會嗎？將軍自有嘉聲在，不得封侯也是閑。教忠光禪師說：『還知道三大老落在何處嗎？德山和身放倒，洞山帶水拖泥。若非巖頭禪師具有通達的眼光，怎能顯出功高汗馬？且怎麼是一手抬一手按之處？殺！』
【English Translation】 English version Shaozhou Maoyuan (Fan Yi) Ping Tian came. The Master (Maoyuan) got up. Ping Tian held him and said, 'To speak is to lose; to be silent is to forfeit. At such a moment, please, Master, speak.' The Master covered his ears with his hands. Ping Tian released his hold and said, 'One step is easy; two steps are difficult.' The Master said, 'What's the deadly rush?' Ping Tian said, 'If it weren't for you, Master, I would inevitably be scrutinized by various quarters.' Sixth Generation under Qingyuan Dingshou Deshan Xuanjian's Dharma Heir Ezhou Yantou Quanhuo (Fan Shisi) A son of the Ke family from Quanzhou. He initially visited Deshan, holding his sitting cloth, and went up to the Dharma Hall to observe. Deshan said, 'What are you doing?' The Master (Quanhuo) immediately shouted. Deshan said, 'Where has this old monk erred?' The Master said, 'A double case.' Then he descended from the Dharma Hall and returned to the meditation hall. Deshan said, 'A fine Acharya, somewhat like a wandering monk.' The next day, the Master (Quanhuo) went up again to inquire. Deshan said, 'Are you the newcomer from yesterday?' He replied, 'Yes.' Deshan said, 'Where did you learn these empty tricks?' The Master said, 'I would never dare to deceive myself.' Deshan said, 'In the future, do not let down this old monk.' One day, the Master (Quanhuo) went up to inquire, and as soon as his foot crossed the threshold, he asked, 'Is it mundane or sacred?' Deshan immediately shouted. The Master immediately bowed. Dongshan, upon hearing this, said, 'If it weren't for Quanhuo, it would be too difficult to bear.' The Master (Quanhuo) said, 'That old man Dongshan doesn't know good from bad and made a wrong judgment. Little does he know that at that time, I was lifting with one hand and pressing down with the other.' Xuedou said, 'Since that is so, under Deshan's gate, the grass bends with the wind. Yet, it cannot block the mouths of all under heaven. At the moment of bowing, he should have been struck with a staff. Not only would he have annihilated Dongshan, but he would have also cut off old Quanhuo.' Do you understand? 'The general has his own good reputation; not being ennobled is also leisure.' Jiaozhong Guang said, 'Do you know where the three old ones fell? Deshan fell down with his whole body; Dongshan dragged mud and water. If it weren't for Yantou having penetrating eyes, how could he have shown his great merit?' And what is the place of lifting with one hand and pressing down with the other? Kill!'
人刀活人劍。
師同雪峰欽山辭德山。山問。甚麼處去。師云。暫辭和尚。下山去。山云。子他後作么生。師云。不忘和尚也。山云。子憑何有此語。師云。不見道。智與師齊。減師半德。智過於師。方堪傳授。山云。如是如是。善自護持。
示眾云。夫大統宗綱中事。須識句。若不識句。難作個話會。甚麼是句。百不思時。喚作正句。亦云居頂。亦云得住。亦云歷歷。亦云惺惺。亦云的的。亦云佛未生時。亦云得地。亦云與么時。將與么時。等破一切是非。才與么。便不與么。便轉轆轆地。若也看不過。才被人刺著。眼盵瞪地。恰似殺不死底羊。相似。不見古人道。沉昏不好。須轉得始得。觸著便轉。才與么。便不與么。是句亦刬。非句亦刬。自然轉轆轆地。自然目前露裸裸地。飽𪖙𪖙地。不解卻不解咬。不見道。卻物為上。逐物為下。瞥起微情。早落地上。若是咬豬狗眼赫赤。若有人問如何是禪。向伊道。合取屎孔著。卻有些子氣息。便知深淺。硬糾糾地。汝識取這個貍奴面孔。與么時。不要故垛伊。不要稱量伊。于中有一般漢。撞著物。不解轉。刺著屙轆轆地。這般底。槌殺百千萬個。亦無罪過。若是本色底。撥著便上。咬人火急。卻似刺猬子相似。未觸著時。自弄毛羽。可憐生。才有人撥著。便
【現代漢語翻譯】 現代漢語譯本： 人刀活人劍。
洞山良價禪師與雪峰義存、欽山文邃一同向德山宣鑒禪師辭行。德山問：『你們要到哪裡去？』 洞山說：『暫時告別和尚，下山去。』 德山說：『你們以後打算怎麼做？』 洞山說：『不會忘記和尚的教誨。』 德山說：『你們憑什麼說這樣的話？』 洞山說：『不是說嗎，智慧與老師相等，就減少了老師一半的德行；智慧超過老師，才堪稱可以傳授。』 德山說：『是這樣，是這樣。好好地守護保持。』
洞山禪師向大眾開示說：『要掌握大統宗綱中的事情，必須認識「句」。如果不認識「句」，就難以理解其中的含義。什麼是「句」？什麼都不思量的時候，就叫做「正句」，也叫做「居頂」，也叫做「得住」，也叫做「歷歷」，也叫做「惺惺」，也叫做「的的」，也叫做佛未出生的時候，也叫做「得地」，也叫做「與么時」。用「與么時」來打破一切是非。才說「與么」，便不「與么」，便開始轉動起來。如果看不透這一點，才被人刺到，就眼珠瞪得大大的，恰似殺不死的羊一樣。』
『不見古人說，沉迷昏昧不好，必須能夠轉動才行。一觸碰到就轉動。才說「與么」，便不「與么」，是「句」也剷除，不是「句」也剷除，自然就轉動起來，自然就目前赤裸裸地顯現，飽滿充實。』 不理解的人卻不理解如何下手。『不是說嗎，捨棄外物是上策，追逐外物是下策。稍微生起一點點情念，早就落到地上了。』 如果像豬狗一樣瞪著眼睛，如果有人問什麼是禪，就對他說：『閉上你的屎孔。』 這樣或許還有些氣息，便知道深淺了。硬邦邦地糾纏著。你們要認識這個貍貓的面孔。在「與么時」，不要故意堆砌它，不要稱量它。其中有一類人，遇到事物，不理解如何轉動，被刺到就唉聲嘆氣。這種人，即使打死百千萬個，也沒有罪過。如果是本色的人，一撥動就上，咬人非常厲害，就像刺猬一樣。未觸碰到的時候，自己梳理羽毛，挺可愛的。才有人撥動它，便...
【English Translation】 English version: Man-knife, living-man sword.
Zen Master Dongshan Liangjie, along with Xuefeng Yicun and Qinshan Wensui, bid farewell to Zen Master Deshan Xuanjian. Deshan asked, 'Where are you going?' Dongshan said, 'Temporarily taking leave of the Abbot to go down the mountain.' Deshan said, 'What do you intend to do in the future?' Dongshan said, 'I will not forget the Abbot's teachings.' Deshan said, 'What makes you say such a thing?' Dongshan said, 'Isn't it said that if wisdom is equal to the teacher, it diminishes half of the teacher's virtue; only if wisdom surpasses the teacher is one worthy of receiving the transmission.' Deshan said, 'So it is, so it is. Take good care of yourselves.'
Zen Master Dongshan addressed the assembly, saying, 'To grasp the matters within the great unified principle, one must recognize the 'phrase' (句, ju). If one does not recognize the 'phrase', it is difficult to understand its meaning. What is the 'phrase'? When one does not think of anything, it is called the 'correct phrase' (正句, zheng ju), also called 'residing at the summit' (居頂, ju ding), also called 'attaining abiding' (得住, de zhu), also called 'distinctly clear' (歷歷, li li), also called 'fully aware' (惺惺, xing xing), also called 'definitely so' (的的, di di), also called the time before the Buddha was born, also called 'attaining the ground' (得地, de di), also called 'such a time' (與么時, yu me shi). Use 'such a time' to break through all right and wrong. As soon as you say 'such', it is not 'such', and it begins to turn around.'
'If you cannot see through this, and are pricked, your eyes will widen, just like a sheep that cannot be killed.' 'Didn't the ancients say that being immersed in darkness is not good; one must be able to turn around. Turn around as soon as you touch it. As soon as you say 'such', it is not 'such'; the 'phrase' is eliminated, and the non-'phrase' is also eliminated, and naturally it turns around, and naturally it appears nakedly before your eyes, full and complete.' Those who do not understand do not understand how to begin. 'Isn't it said that abandoning external things is the best policy, while pursuing external things is the worst policy. If you slightly raise a thought, you have already fallen to the ground.' If you glare like pigs and dogs, if someone asks what is Zen, tell them: 'Close your shit-hole.' Perhaps then there will be some breath, and you will know the depth. Stiffly entangled. You must recognize the face of this wildcat. At 'such a time', do not deliberately pile it up, do not measure it. Among them, there are those who, when encountering things, do not understand how to turn around, and sigh and groan when pricked. Even if you beat to death hundreds of thousands of such people, there is no fault. If it is the genuine article, it will jump up when touched, biting people fiercely, like a hedgehog. Before being touched, it preens its feathers, quite lovely. As soon as someone touches it, it...
嗔斗㖃地。有甚麼近處。若也未得與么蕩蕩地。喚作依句修行。有則便須等破。與么時。一物不存。信知從來學得一切言句。隘在胸中。有甚麼用處。不是道。辟觀辟句。外不放入。內不放出。截斷兩頭。自然光烯烯地。不與一物作對。便是無諍三昧。兄弟。若欲得易會。但向根本明取。欲出不出。便須轉。一口咬斷後。不用尋伊去住底遠近。但放卻。自然露裸裸地。不用思搭著。昏昏地。才有所重。便成窠臼。古人喚作貼體衣病。最難治。是我向前行腳時。參著一兩處尊宿。只教日夜管帶。坐得骨臀生胝。口裡水漉漉地。初向然燈佛肚裡。黑漆漆地。道我坐禪。守取與么時。猶有欲在。不見道。無依無慾。便是能仁。古人道。置毒藥安乳中。乃至醍醐。亦能殺人。這個不是汝習學得底。這個不是汝去住底。不是汝色里底。莫錯認門頭戶口。賺汝臘月三十日。赤哄哄地。無益。當莫造作捏怪。但知著衣吃飯。屙屎送尿。隨分遣時。莫亂統詐稱道者。有一片衣。不敢將出曬。恐人見。失卻道者名。圖人讚嘆。作與么。不中心行。兄弟。亦不要信他繩床上老榾檛。屙轆地地。將謂好誑呼人。別作地獄。著汝在。信知古風大好。不見道。有即是無。無即是有。與么送出來。便知深淺。這個是古格。于中有一般漢。信彩吐出來
【現代漢語翻譯】 現代漢語譯本 嗔斗㖃地（形容爭鬥喧鬧）。有什麼近處可尋？如果還未能達到如此空蕩蕩的境界，卻還自稱是按照經句修行，那就算了吧。一旦有所得，就必須徹底打破。到了那個時候，一物不存，才明白原來學得的所有言語，都只是堵塞在胸中，有什麼用呢？不是說，要像墻壁一樣隔絕內外，不讓外物進入，也不讓內在流出，截斷兩頭，自然就會光亮潔凈，不與任何事物對立，這就是無諍三昧（一種禪定狀態）。 各位同修，如果想要容易領會，只需在根本上下功夫。想要出離又猶豫不決時，就必須轉變。一口咬斷之後，不用去尋找它的來處和去處，只要放下，自然就會赤裸裸地顯現，不用思索依附。昏昏沉沉地，一旦有所執著，就會形成窠臼。古人稱之為『貼體衣病』，最難醫治。我以前行腳參訪時，曾遇到一兩處尊宿，只是教人日夜管帶，坐得屁股都生了老繭，口裡不停地念誦。最初在然燈佛（過去佛之一）的肚子里，一片黑暗，還說自己在坐禪，守著那個時候的狀態，心中仍然有慾望。沒聽過嗎？無所依無所欲，才是能仁（釋迦牟尼佛的稱號）。古人說，把毒藥放在乳汁中，即使是醍醐（最上等的乳製品），也能殺人。 這個不是你通過學習能夠得到的，這個不是你能夠去往和居住的地方，這個不是你色身里的東西。不要錯認了門頭戶口，欺騙你到臘月三十（除夕），最終一無所得。不要造作捏怪，只要知道穿衣吃飯，拉屎撒尿，隨順時節。不要亂來，詐稱得道者。有些人有一片衣，都不敢拿出來曬，怕人看見，失去了道者的名聲，圖人讚嘆。這樣做，不符合內心的真實。各位同修，也不要相信那些繩床上的老朽，胡言亂語，以為可以欺騙人，另造地獄，把你關在裡面。要知道古風是最好的。沒聽過嗎？有即是無，無即是有。這樣送出來，便知深淺。這是古格。其中有一類人，相信彩色吐出來（指虛假的表象）
【English Translation】 English version 'Chen Dou Hou Di' (describing a noisy quarrel). What is near to seek? If you have not yet attained such an empty state, yet call yourself practicing according to the scriptures, then forget it. Once you have attained something, you must completely break it. At that time, when nothing remains, you will understand that all the words you have learned are just blocking your chest, what use are they? It is not said that you should be like a wall, isolating the inside and outside, not letting external things enter, nor letting the internal flow out, cutting off both ends, and naturally it will be bright and clean, not opposing anything, this is 'Wu Zheng Sanmei' (a state of Samadhi without contention). Fellow practitioners, if you want to understand easily, just work on the root. When you want to leave but hesitate, you must transform. After biting it off in one bite, there is no need to look for its origin and destination, just let go, and naturally it will appear nakedly, without thinking of clinging. Being muddled, once you are attached to something, it will form a rut. The ancients called it 'close-fitting clothing disease', which is the most difficult to cure. When I used to travel and visit, I met one or two venerable monks who just taught people to manage day and night, sitting until their buttocks grew calluses, and chanting incessantly. Initially, in the belly of 'Ran Deng Fo' (Dipankara Buddha, one of the past Buddhas), it was pitch black, and they still said they were meditating, guarding that state, with desires still in their hearts. Haven't you heard? Without reliance and without desire, that is 'Neng Ren' (Shakyamuni Buddha's title, meaning the capable one). The ancients said, putting poison in milk, even 'Ti Hu' (the finest dairy product, ghee), can kill people. This is not something you can obtain through learning, this is not a place you can go to and live in, this is not something in your physical body. Do not mistake the doorway, deceiving you until the thirtieth day of the twelfth lunar month (New Year's Eve), ultimately gaining nothing. Do not fabricate and create monsters, just know how to wear clothes and eat, defecate and urinate, and follow the seasons. Do not mess around, falsely claiming to be an enlightened person. Some people have a piece of clothing, but they dare not take it out to dry, fearing that people will see it, losing the name of the enlightened person, seeking people's praise. Doing this does not conform to the truth of the heart. Fellow practitioners, do not believe those old men on rope beds, talking nonsense, thinking they can deceive people, creating another hell, locking you inside. Know that the ancient style is the best. Haven't you heard? Existence is non-existence, non-existence is existence. Sending it out like this, you will know the depth. This is the ancient style. Among them, there are some people who believe in colored vomit (referring to false appearances).
。有甚麼碑記。但知喚作禪道。但知喚作一句子。軟嫩嫩地。真是無孔鐵錘。聚得一萬個。有甚麼用處。若是有筋骨底。不用多。諸處行腳。也須帶眼始得。莫被人謾。不見道。依法生解。猶落魔界。夫唱教。須一一從自己胸襟間。吐得出來。與人為榜樣。今時還有與么漢么。第一切須識取左右句。這個是出頭處。識取去底。識取住底。這個是兩頭句。亦是左右句。亦喚作是非句。才生便咬。自然無事。兄弟。見與么說。還會么。莫終日哄哄地。亦無了期。欲得易會。但知于聲色前。不被萬境惑亂。自然露裸裸地。自然無事。送向聲色前。蕩蕩地。舍似一團火相似。觸著便燒。更有甚麼事。不見道。非是塵不侵。自是我無心。時熱。珍重。
示眾云。吾嘗究涅槃經。七八年。于中有一兩段義。頗似衲僧說話。又云。休休。
時有僧出。作禮云。請和尚。為眾舉。
師遂云。吾教意。如∴字三點。第一向東方。下一點。點開諸菩薩眼。第二向西方。下一點。點諸菩薩命根。第三向上方。下一點。點開諸菩薩頂門。此是經中第一段義。
又云。吾教意。如摩醯首羅。擘開面門。豎亞一隻眼。此是第二段義。
又云。吾教意。如涂毒鼓。擊一聲。遠近聞者俱喪。此是第三段義。
時有
【現代漢語翻譯】 現代漢語譯本：有什麼碑文記錄？只是知道稱作禪道，只是知道稱作一句話。軟綿綿的，真是無孔鐵錘。聚集一萬個，有什麼用處？如果是有筋骨的人，不用多，到處行腳，也須帶著眼睛才行，不要被人欺騙。沒聽過嗎？『依法生解，猶落魔界』。凡是唱教，須要一一從自己的胸懷間吐露出來，給人們做榜樣。現在還有這樣的人嗎？第一要務是識別左右句，這是出頭的地方。識別去處，識別住處，這是兩頭句，也是左右句，也叫做是非句。才一生起就咬住，自然就沒事了。各位，聽了這樣說，會了嗎？不要整天糊里糊塗的，也沒個完。想要容易明白，只要知道在聲色面前，不被萬境迷惑擾亂，自然就赤裸裸地顯現，自然就沒事了。送到聲色面前，坦坦蕩蕩地，像一團火一樣，碰到就燒，還有什麼事呢？沒聽過嗎？『非是塵不侵，自是我無心。』天氣熱，珍重。
開示大眾說：『我曾經研究《涅槃經》（Nirvana Sutra）七八年，其中有一兩段義理，頗像禪僧說話。』又說：『休休。』
當時有僧人出來，作禮說：『請和尚為大眾舉示。』
師父於是說：『我的教義，如∴字三點，第一點向東方，點開諸菩薩（Bodhisattva）的眼睛；第二點向西方，點諸菩薩的命根；第三點向上方，點開諸菩薩的頂門。這是經中第一段義理。』
又說：『我的教義，如摩醯首羅（Mahesvara，大自在天），擘開面門，豎起一隻眼睛。這是第二段義理。』
又說：『我的教義，如涂毒鼓，擊一聲，遠近聞者都喪命。這是第三段義理。』
當時有僧人...
【English Translation】 English version: What inscription is there? Only knowing to call it 'Chan Path', only knowing to call it 'a single phrase'. Soft and tender, truly a hammer without holes. Gathering ten thousand of them, what use is there? If one has backbone, not much is needed. Traveling everywhere, one must also bring eyes to see, lest one be deceived. Haven't you heard it said, 'Generating understanding based on the Dharma, one still falls into the realm of demons.' Those who teach must bring forth everything from their own breast, to be an example for others. Are there still such people today? The first essential is to recognize the left and right phrases; this is where one emerges. Recognize where one goes, recognize where one stays; these are two-ended phrases, also left and right phrases, also called right and wrong phrases. As soon as they arise, bite them, and naturally there will be no problem. Brothers, having heard this, do you understand? Don't be muddle-headed all day long, without end. If you want to understand easily, just know that in the face of sound and form, not being confused and disturbed by the myriad realms, naturally you will be nakedly revealed, naturally there will be no problem. Send it towards sound and form, openly and freely, like a ball of fire, burning whatever it touches. What else is there? Haven't you heard it said, 'It is not that dust does not invade, it is that I have no mind.' It's hot, take care.
Addressing the assembly, he said: 'I once studied the Nirvana Sutra (Nirvana Sutra) for seven or eight years, and there are one or two passages in it that are quite like the words of a Chan monk.' He also said: 'Enough, enough.'
At that time, a monk came forward, bowed, and said: 'Please, Master, expound it for the assembly.'
The Master then said: 'My teaching is like the three dots of the ∴ character. The first dot points to the east, opening the eyes of all Bodhisattvas (Bodhisattva); the second dot points to the west, touching the life-root of all Bodhisattvas; the third dot points upwards, opening the crown of the head of all Bodhisattvas. This is the first meaning in the Sutra.'
He also said: 'My teaching is like Mahesvara (Mahesvara, the Great自在天), splitting open his face and raising a single eye. This is the second meaning.'
He also said: 'My teaching is like a drum smeared with poison; with a single strike, all who hear it near and far will perish. This is the third meaning.'
At that time, there was a monk...
僧出問。如何是涂毒鼓。師以手按膝。亞身云。韓信臨朝底。
師問僧。甚處來。云西京來。師云。黃巢過後。還收得劍么。云收得。師引頸近前云。㘞。僧云。師頭落也。師呵呵大笑。
僧後到雪峰。峰問甚處來。云巖頭來。峰云。有何言句。僧舉前話。峰打三十棒。趁出。
大溈喆云。這僧黃巢過後。曾收劍。卻向巖頭處施設。乃至雪峰面前。鋒铓不露。何故。為他巖頭大笑一聲。直得天地陡暗。四方絕唱。若不得雪峰。幾乎陸沉。不見道。殺人刀活人劍。
師因沙汰。遂于鄂州湖邊。作渡子。兩岸各掛一板。有人過渡。打板一聲。師云。阿誰。或云。要過那邊去。師乃舞棹迎之。
一日有一婆子。抱一孩兒來。問師。呈橈舞棹則不問。且道。婆婆手中兒。甚處得來。師便打。婆云。婆生七子。六個不遇知音。只這一個。也不消得。遂拋向水中。
德山謂師云。我這裡。有二僧。住庵多時。汝去看他怎生。師將一斧去。見二人在庵內坐。師提起斧云。道得也一斧。道不得也一斧。二人殊不顧。師擲下父云。作家作家。
歸舉似德山。山云。你道他如何。師云。洞山門下。不道全無。德山門下。未夢見在。
師與雪峰坐次。欽山將水一碗。致地云。水清月現。峰
【現代漢語翻譯】 現代漢語譯本 僧人出來問道：『什麼是涂毒鼓（比喻能引發強烈反應的事物）？』 巖頭禪師用手按著膝蓋，彎著身子說：『是韓信臨朝的時候。』 巖頭禪師問僧人：『從哪裡來？』 僧人說：『從西京來。』 禪師說：『黃巢（唐末農民起義領袖）過後，還收得到劍嗎？』 僧人說：『收得到。』 禪師伸長脖子靠近僧人說：『㘞（表示威脅的聲音）。』 僧人說：『禪師的頭要掉了。』 禪師聽后哈哈大笑。 後來，這個僧人到了雪峰義存禪師那裡。雪峰禪師問：『從哪裡來？』 僧人說：『從巖頭禪師那裡來。』 雪峰禪師問：『有什麼言語？』 僧人便說了之前的事情。雪峰禪師打了僧人三十棒，把他趕了出去。 大溈喆禪師評論說：『這個僧人在黃巢過後，曾經收劍，卻在巖頭禪師那裡賣弄。乃至在雪峰禪師面前，鋒芒也不顯露。為什麼呢？因為巖頭禪師大笑一聲，直接讓天地都昏暗，四方都絕唱。如果不是雪峰禪師，幾乎就陸沉了。沒聽過嗎？殺人刀也是活人劍。』 巖頭禪師因為戰亂而失散，於是在鄂州湖邊，做擺渡的人。兩岸各掛一塊木板。有人要渡河，就敲一下木板。禪師就問：『是誰？』 有人說：『要到那邊去。』 禪師就搖著船槳去迎接。 有一天，有一位老婦人抱著一個孩子來，問禪師：『搖船劃槳就不問了，且說，老婦人手中的孩子，是從哪裡來的？』 禪師就打她。老婦人說：『我生了七個孩子，六個沒遇到知音，只有這一個，也不值得。』 於是就把孩子拋到水裡。 德山宣鑒禪師對巖頭禪師說：『我這裡，有兩個僧人，住茅庵很久了，你去看他們怎麼樣。』 巖頭禪師拿了一把斧頭去，看見兩個僧人在茅庵里坐著。禪師提起斧頭說：『說得對就一斧頭，說不對也是一斧頭。』 兩個僧人都不理睬。禪師放下斧頭說：『行家啊，行家。』 巖頭禪師回來后把這件事告訴德山禪師。德山禪師問：『你說他們怎麼樣？』 巖頭禪師說：『洞山良價禪師門下，不能說完全沒有。德山禪師門下，還沒夢見過呢。』 巖頭禪師和雪峰禪師坐在一起。欽山禪師端來一碗水，放在地上說：『水清月現。』
【English Translation】 English version A monk came forth and asked, 'What is a poisoned drum (a metaphor for something that triggers a strong reaction)?' The Master (Yantou) pressed his hand on his knee, leaned forward and said, 'It's like Han Xin attending court.' (Han Xin was a famous general known for his strategic brilliance and eventual tragic end.) The Master asked a monk, 'Where do you come from?' The monk said, 'From Western Capital.' The Master said, 'After Huang Chao (leader of a peasant uprising in the late Tang Dynasty), were you still able to retrieve a sword?' The monk said, 'I was.' The Master stretched his neck forward and said, 'Hmph!' The monk said, 'Master's head will fall off!' The Master laughed heartily. Later, this monk went to Xuefeng Yicun. Xuefeng asked, 'Where do you come from?' The monk said, 'From Yantou.' Xuefeng said, 'What sayings did you hear?' The monk recounted the previous conversation. Xuefeng struck the monk thirty times with a stick and chased him out. Dahui Zonggao commented, 'This monk, after Huang Chao, was able to retrieve a sword, yet he showed off in front of Yantou. Even in front of Xuefeng, his sharpness was not revealed. Why? Because Yantou's one great laugh directly darkened the heavens and silenced all songs. If it weren't for Xuefeng, he would have almost sunk completely. Haven't you heard it said? The sword that kills is also the sword that gives life.' Because of the chaos of war, the Master (Yantou) became separated and worked as a ferryman by the lake in Ezhou. A plank was hung on each bank. When someone wanted to cross, they would strike the plank once. The Master would ask, 'Who is it?' Someone would say, 'I want to go to the other side.' The Master would then row the boat to meet them. One day, an old woman came holding a child and asked the Master, 'I won't ask about rowing the boat, but tell me, where did the child in the old woman's hands come from?' The Master then struck her. The old woman said, 'I gave birth to seven children, six of whom did not meet a kindred spirit, and even this one is not worth it.' Then she threw the child into the water. Deshan Xuanjian said to the Master (Yantou), 'Here, I have two monks who have been living in huts for a long time. Go see how they are.' The Master took an axe and went. He saw the two monks sitting in the hut. The Master raised the axe and said, 'Axe if you can speak, axe if you can't.' The two monks paid no attention. The Master put down the axe and said, 'Experts, experts.' After returning, the Master told Deshan about this. Deshan asked, 'What do you say about them?' The Master said, 'Among the disciples of Dongshan Liangjie, it cannot be said that there is nothing at all. Among the disciples of Deshan, they haven't even dreamed of it.' The Master (Yantou) and Xuefeng were sitting together. Qinshan brought a bowl of water, placed it on the ground, and said, 'Clear water reflects the moon.'
云。水清月不現。師賜翻水而去。
觀音會下。有僧來。以手。左右各作一圓相。中央作一圓相。欲成未成。師以手一撥。僧無對。師便喝出。僧便出。
師卻喚回問。汝豈不是洪州觀音來。云是。師云。只如適來左邊圓相作么生。云是有句。師云。左邊圓相作么生。云是無句。師云。中央圓相聻。云是不有不無句。師云。只如吾與么。又作么生。云如刀劃水。師便打。即時趁出。
師見疏山來。遂洋洋而睡。山近前而立。師不顧。山拍繩床一下。師回顧云。作甚麼。山云。和尚且瞌睡。便出去。師呵呵大笑云。三十年弄馬騎。今日被驢撲。
臨濟有僧。放大言云。我若見。與他㧞卻髭。一日到來。作禮。欲起未起。師將衲衣角。驀面一拂。僧無語。泣淚而去。
有僧辭。師問。甚麼處去。云入嶺。禮拜雪峰去。師云。雪峰若問巖頭如何。但向他道。近日在湖邊住。只將三文。買個撈波子。撈蝦捷蜆。且恁么過時。
僧到雪峰。峰問甚處來。云巖頭來。峰云。有何言句。僧舉前話。峰云。窮鬼子。得與么快活。
問三界競起時如何。師云。坐卻著。僧云。未審師意如何。師云。移取廬山來。即向你道。
問如何是佛法大意。師云。小魚吞大魚。
問浩浩塵中
。如何辨主。師云。銅砂囉哩滿盛油。
問路逢猛虎時如何。師云。拶。
問無師還有出身路也無。師云。聲前古毳爛。
問利劍斬天下。誰是當頭者。師云。暗。僧擬進語。師云。鈍漢。
福州雪峰義存禪師(凡四十六)
泉州曾氏子。師出嶺。首謁鹽官。自後三到投子。九上洞山。因緣不契。
后參德山。遂問。宗乘中事。學人還有分也無。山和聲便棒。師當下如桶底脫相似。山復語之云。我宗無語句。亦無一法與人。
巖頭聞云。德山一條脊樑。硬以鐵。雖然如是。于唱教門中。猶較些子 保福問招慶。只如巖頭出世。有何言句。過於德山。便恁么道。慶雲。汝不見巖頭道。如人學射。久久方中。福云。中后如何。慶雲。展阇梨。莫不識痛癢好。福云。和尚非唯舉話。慶雲。展阇梨。是甚麼心行。
明招云。大小招慶。錯下名言。
師在洞山。作飯頭。淘米次。山問。淘沙去米。淘米去沙。師云。沙米一時去。洞云。大眾吃個甚麼。師覆卻米盆。山云。據子。因緣合在德山。
瑯瑘覺云。雪峰恁么去。大似拋卻甜桃樹。㳂山摘醋梨。
洞山問師。甚處來。師云。天臺。洞山云。還見智者么。師云。義存吃鐵棒有分。
洞山問師。甚
【現代漢語翻譯】 問：如何辨別主人？（如何認識真正的自我？） 師父說：銅砂囉哩裝滿了油。（比喻真性本自具足，無需外求） 問：路上遇到猛虎時該怎麼辦？（比喻修行路上遇到困難和挑戰） 師父說：拶。（逼拶，迎難而上，直面挑戰） 問：沒有老師，還有自學的途徑嗎？（沒有外在指導，是否能自我開悟？） 師父說：聲前古毳爛。（在聲音產生之前，舊有的知見早已破爛不堪，要超越語言文字的束縛） 問：利劍斬天下，誰是當頭者？（比喻以智慧斬斷一切煩惱，誰是最終的勝利者？） 師父說：暗。（指無明，一切煩惱的根源是無明）僧人想要進一步發問，師父說：鈍漢。（呵斥僧人愚鈍，執著于語言文字） 福州雪峰義存禪師(凡四十六) 泉州曾氏之子。禪師離開嶺南，首先拜訪鹽官，之後三次前往投子，九次前往洞山，但因緣不契合。 後來參訪德山，於是問道：宗乘中的事，學人還有份嗎？（開悟這件事，我還有機會嗎？）德山禪師二話不說便打了他一棒。雪峰禪師當下如同桶底脫落一般，豁然開悟。德山禪師又對他說：我宗門沒有語句，也沒有一法可以給人。（禪宗不立文字，直指人心） 巖頭禪師聽聞此事後說：德山禪師一條脊樑，硬如鋼鐵。雖然如此，在唱教方面，還是稍微遜色一些。保福禪師問招慶禪師：如果巖頭禪師出世，會有什麼言語超過德山禪師呢？招慶禪師說：你沒聽巖頭禪師說嗎？如人學射，久久方中。（比喻修行需要長期積累）保福禪師問：中后如何？（射中之後呢？）招慶禪師說：展阇梨，莫不識痛癢好。（反問保福禪師是否知道疼痛，暗示開悟后的境界）保福禪師說：和尚不僅僅是舉話。（您不僅僅是引用別人的話）招慶禪師說：展阇梨，是什麼心行？（你是什麼樣的心態？） 明招禪師說：大小招慶，錯下名言。（批評招慶禪師的回答落入言語窠臼） 雪峰禪師在洞山禪寺做飯頭，一次淘米時，洞山禪師問：淘沙去米，還是淘米去沙？雪峰禪師說：沙米一時去。（沙和米同時去除，不執著于任何一邊）洞山禪師說：大眾吃個什麼？（大家吃什麼？）雪峰禪師推翻了米盆。洞山禪師說：看來你的因緣在德山。 瑯瑘覺禪師說：雪峰禪師這樣做，很像是拋棄了甜桃樹，沿著山去摘酸梨。（比喻捨近求遠，沒有認識到自性本具的智慧） 洞山禪師問雪峰禪師：從哪裡來？雪峰禪師說：天臺。（浙江天臺山）洞山禪師說：還見到智者大師了嗎？（智者，指智者大師，天臺宗的創始人）雪峰禪師說：義存吃鐵棒有份。（我義存捱打是應該的，暗示自己未能領悟智者大師的真意） 洞山禪師問雪峰禪師：甚
【English Translation】 Question: How to recognize the master? (How to recognize the true self?) Master said: A cart loaded with copper sand is full of oil. (A metaphor for the true nature being inherently complete, with no need to seek it externally.) Question: What to do when encountering a fierce tiger on the road? (A metaphor for encountering difficulties and challenges on the path of practice.) Master said: Press. (To press on, to face difficulties head-on, to confront challenges directly.) Question: Without a teacher, is there still a path for self-study? (Without external guidance, is it possible to achieve self-enlightenment?) Master said: Before the sound, the old felt is rotten. (Before the sound arises, old knowledge and views are already tattered, one must transcend the constraints of language and words.) Question: A sharp sword cuts through the world, who is the one at the head? (A metaphor for using wisdom to cut off all afflictions, who is the ultimate victor?) Master said: Darkness. (Refers to ignorance, the root of all afflictions is ignorance.) The monk intended to ask further, the master said: Dullard. (Scolding the monk for being dull, clinging to language and words.) Zen Master Yicun of Xuefeng in Fuzhou (Total of forty-six) A son of the Zeng family in Quanzhou. The master left Lingnan and first visited Yanguan, then went to Touzi three times and Dongshan nine times, but the conditions were not suitable. Later, he visited Deshan and asked: Is there a share for students in the affairs of the Zen school? (Is there still a chance for me to attain enlightenment?) Zen Master Deshan struck him with a stick without saying a word. Zen Master Xuefeng suddenly felt as if the bottom of a bucket had fallen out, and he was enlightened. Zen Master Deshan then said to him: My school has no words, nor does it have a single dharma to give to people. (Zen Buddhism does not establish words, but directly points to the human mind.) Zen Master Yantou heard about this and said: Zen Master Deshan has a spine as hard as steel. Although this is the case, he is still slightly inferior in terms of teaching. Zen Master Baofu asked Zen Master Zhaoqing: If Zen Master Yantou were to appear in the world, what words would surpass Zen Master Deshan? Zen Master Zhaoqing said: Haven't you heard Zen Master Yantou say? Like a person learning to shoot, it takes a long time to hit the target. (A metaphor for practice requiring long-term accumulation.) Zen Master Baofu asked: What about after hitting the target? Zen Master Zhaoqing said: Venerable Zhan, don't you know the feeling of pain? (Rhetorically asking Zen Master Baofu if he knows pain, implying the state after enlightenment.) Zen Master Baofu said: The abbot is not just quoting words. (You are not just quoting other people's words.) Zen Master Zhaoqing said: Venerable Zhan, what is your state of mind? Zen Master Mingzhao said: Big and small Zhaoqing, wrongly using words. (Criticizing Zen Master Zhaoqing's answer for falling into the trap of words.) Zen Master Xuefeng was a cook in Dongshan Zen Monastery. Once, while washing rice, Zen Master Dongshan asked: Are you washing away the sand to get the rice, or washing away the rice to get the sand? Zen Master Xuefeng said: The sand and rice are removed at the same time. (Sand and rice are removed at the same time, without clinging to either side.) Zen Master Dongshan said: What will the assembly eat? Zen Master Xuefeng overturned the rice pot. Zen Master Dongshan said: It seems that your affinity is with Deshan. Zen Master Langye Jue said: Zen Master Xuefeng's actions are like abandoning a sweet peach tree and picking sour pears along the mountain. (A metaphor for abandoning the near and seeking the far, not recognizing the inherent wisdom of one's own nature.) Zen Master Dongshan asked Zen Master Xuefeng: Where did you come from? Zen Master Xuefeng said: Tiantai. (Mount Tiantai in Zhejiang) Zen Master Dongshan said: Have you seen Master Zhiyi? (Zhiyi, refers to Master Zhiyi, the founder of the Tiantai school.) Zen Master Xuefeng said: Yicun deserves to be beaten with an iron rod. (I, Yicun, deserve to be beaten, implying that he failed to understand the true meaning of Master Zhiyi.) Zen Master Dongshan asked Zen Master Xuefeng: What
處來。師云。斫槽來。洞山云。幾斧斫成。師云。一斧斫成。洞云。猶是這邊事。那邊事作么生。師云。直得無下手處。洞云。猶是這邊事。那邊事作么生。師休去。
汾陽昭代云。某甲早是困也。
師辭洞山。山問。子向甚麼處去。師云。歸嶺去。山云。當時從甚路出。師云。飛猿嶺出。山云。今從甚路去。師云。飛猿嶺去。山云。有一人。不從飛猿嶺去。子還證么。師云不識。山云。為甚麼不識。師云。他無面目。山云。子既不識。爭知無面目。師無對。
瑯瑘覺云。心粗者失。
師在德山作飯頭。一日飯遲。師曬飯巾次。見德山托缽。至法堂前。師云。這老漢。鐘未鳴。鼓未響。托缽向甚麼處去。山便歸方丈。
師舉似巖頭。頭云。大小德山不會末後句。山聞令侍者喚巖頭來。山問。汝不肯老僧那。頭密啟其意。山休去。明日昇堂。果與尋常不同。頭至僧堂前。撫掌大笑云。且喜得。堂頭老漢。會末後句。他後天下人。不柰伊何。雖然如是。也只得三年。后三年果遷化。
明招代德山云。咄咄。沒處去沒處去。
雪竇云。曾聞說個獨眼龍。元來只具一隻眼。殊不知德山是個無齒大蟲。若不是巖頭識破。爭得昨日與今日不同。諸人要會末後句么。只許老胡知。不許老
【現代漢語翻譯】 現代漢語譯本： 洞山問：『你從哪裡來？』 師父說：『從斫槽（chuò cáo，木匠製作水槽）那裡來。』 洞山問：『用了幾斧頭砍成的？』 師父說：『一斧頭砍成的。』 洞山說：『這仍然是這邊的事，那邊的事怎麼樣？』 師父說：『簡直沒有下手的地方。』 洞山說：『這仍然是這邊的事，那邊的事怎麼樣？』 師父沉默不語。
汾陽昭代說：『我早就困了。』
師父向洞山辭行。洞山問：『你要到什麼地方去？』 師父說：『回嶺上去。』 洞山問：『當初從哪條路出來的？』 師父說：『從飛猿嶺出來的。』 洞山問：『現在從哪條路回去？』 師父說：『從飛猿嶺回去。』 洞山說：『有一個人，不從飛猿嶺走，你還認識嗎？』 師父說：『不認識。』 洞山問：『為什麼不認識？』 師父說：『他沒有面目。』 洞山說：『你既然不認識，怎麼知道他沒有面目？』 師父無言以對。
瑯瑘覺說：『心粗的人會錯過。』
師父在德山（Déshān，人名，禪宗大師）那裡做飯頭。一天，飯遲了。師父正在晾曬飯巾，看見德山托著缽，走到法堂前。師父說：『這老漢，鐘還沒敲，鼓還沒響，托著缽到什麼地方去？』 德山便回到方丈。
師父把這件事告訴了巖頭（Yántóu，人名，禪宗大師）。巖頭說：『好大的德山，不會末後句。』 德山聽了，讓侍者叫巖頭來。德山問：『你不認可老僧嗎？』 巖頭悄悄地說明了他的意思。德山便不再追究。第二天升堂，果然與平常不同。巖頭走到僧堂前，拍手大笑說：『真可喜啊，堂頭老漢，會末後句了。他日天下人，奈何他不得。』 雖然如此，也只有三年。』 後來三年，德山果然遷化。
明招代替德山說：『咄咄（duō duō，嘆詞），沒處去，沒處去。』
雪竇（Xuědòu，山名，位於浙江）說：『曾經聽說有個獨眼龍，原來只有一隻眼。殊不知德山是個無齒大蟲。若不是巖頭識破，怎能有昨日與今日的不同。諸位想要領會末後句嗎？只許老胡（lǎohú，指達摩祖師）知道，不許老』
【English Translation】 English version: Dongshan asked: 'Where do you come from?' The Master said: 'From chopping troughs.' Dongshan asked: 'How many axe blows did it take to make it?' The Master said: 'One axe blow.' Dongshan said: 'That's still this side of the matter. What about the other side?' The Master said: 'There's simply no place to start.' Dongshan said: 'That's still this side of the matter. What about the other side?' The Master remained silent.
Fen Yang Zhaodai said: 'I'm already tired.'
The Master bid farewell to Dongshan. Dongshan asked: 'Where are you going?' The Master said: 'Returning to the mountain.' Dongshan asked: 'Which road did you come out of initially?' The Master said: 'Out of Flying Ape Ridge.' Dongshan asked: 'Which road are you taking now?' The Master said: 'Going to Flying Ape Ridge.' Dongshan said: 'There is a person who doesn't go from Flying Ape Ridge. Do you recognize him?' The Master said: 'I don't recognize him.' Dongshan asked: 'Why don't you recognize him?' The Master said: 'He has no face.' Dongshan said: 'Since you don't recognize him, how do you know he has no face?' The Master had no reply.
Langye Jue said: 'Those with coarse minds will miss it.'
The Master was a cook at Deshan's (Déshān, name of a person, a Chan master) place. One day, the meal was late. The Master was drying the rice cloth when he saw Deshan carrying his bowl, going towards the Dharma hall. The Master said: 'This old man, the bell hasn't rung, the drum hasn't sounded, where is he going with his bowl?' Deshan then returned to his room.
The Master told Yantou (Yántóu, name of a person, a Chan master) about this. Yantou said: 'Such a great Deshan, doesn't understand the last phrase.' Deshan heard this and had the attendant call Yantou. Deshan asked: 'Do you not approve of this old monk?' Yantou secretly explained his meaning. Deshan let it go. The next day, when he ascended the hall, he was indeed different from usual. Yantou went to the monks' hall, clapped his hands and laughed, saying: 'How joyful! The old man in charge of the hall understands the last phrase. In the future, people in the world will not be able to do anything to him.' Even so, it will only be for three years.' Later, after three years, Deshan indeed passed away.
Mingzhao, speaking for Deshan, said: 'Tut tut (duō duō, interjection), nowhere to go, nowhere to go.'
Xuedou (Xuědòu, name of a mountain, located in Zhejiang) said: 'I once heard of a one-eyed dragon, who originally only had one eye. Little did they know that Deshan was a toothless tiger. If Yantou hadn't seen through him, how could there be a difference between yesterday and today? Do you all want to understand the last phrase? Only the old barbarian (lǎohú, referring to Bodhidharma) is allowed to know, not the old'
胡會 大溈喆云。巖頭大似高崖石裂。直得百里走獸潛蹤。若非德山度量深明。爭得非昨日與今日不同。
師同巖頭欽山三人。辭德山。同到澧州。欽山先住。師與巖頭。一日到鰲山店。阻雪。師一向坐禪。巖頭唯打睡。師云。師兄師兄。且起來。頭云。作甚麼。師云。今生不著便。共文邃個漢行腳。到處被他帶累。師兄如今又只管打睡。頭喝云。噇眠去。每日恰似七村裡土地。他時後日。魔魅人家男女去在。師點胸云。某甲這裡。未穩在。不敢自瞞。頭云。我將謂。你他后。向孤峰頂上。盤結草菴。呵佛罵祖去在。猶作這個語話。峰云。某甲實未穩在。頭云。若實如此。據汝見處。一一通來。是處與你證明。不是處。與你刬卻。師云。某甲初到鹽官。聞舉色空義。得個入處。頭云。此去三十年。切忌舉著。師云。又因洞山過水悟道頌。有個省處。頭云。若恁么。自救也不了。師云。某甲因問德山。從上宗乘中事。學人還有分也無。山打一棒云。道甚麼。我當下。如桶底脫相似。被巖頭震威一喝云。豈不聞道。從門入者。不是家珍。師云。如何即是。頭云。他后若欲播揚大教。須一一從自己胸襟。流出將來。與我蓋天蓋地去。師于言下大悟。跳下床。作禮云。師兄。今日始是鰲山成道。師兄。今日始是鰲山成道
【現代漢語翻譯】 現代漢語譯本： 胡會，大溈喆（zhé）云：巖頭就像高崖上的石頭崩裂，聲勢之大，以至於百里之內的走獸都藏匿了軌跡。如果不是德山有深厚的度量和精深的見解，怎麼能分辨出今天和昨天有什麼不同呢？ 靈佑（師）和巖頭、欽山三人，告別德山，一同前往澧（lǐ）州。欽山先在那裡住下。靈佑和巖頭，有一天來到鰲（áo）山的一家客店，被大雪阻擋了行程。靈佑一直在坐禪，巖頭卻只是睡覺。靈佑說：『師兄，師兄，稍微起來一下。』巖頭問：『做什麼？』靈佑說：『今生如果不努力，就和你文邃（suì）師兄一樣到處遊方，總是被他拖累。師兄你現在又只是睡覺。』巖頭呵斥道：『就知道睡覺！每天都像七村裡的土地神一樣。以後會去迷惑人家的男女！』靈佑指著自己的胸口說：『我這裡，還沒有穩固，不敢欺騙自己。』巖頭說：『我還以為，你以後會在孤峰頂上，結個草菴，呵斥佛祖，謾罵祖師呢！怎麼還說這樣的話？』靈佑說：『我確實還沒有穩固。』巖頭說：『如果真是這樣，把你所見所悟，一一說來。對的地方，我為你證明；不對的地方，我為你剷除。』靈佑說：『我最初到鹽官（Yánguān），聽聞講解色空（sè kōng）的道理，得到一個入門之處。』巖頭說：『從現在起三十年內，切記不要再提起它。』靈佑說：『我又因為洞山（Dòngshān）過河時悟道的偈（jì）頌，有了一些領悟。』巖頭說：『如果這樣，你自救都來不及。』靈佑說：『我曾經問德山，從上古傳承下來的宗乘（zōngchéng）大事，學人還有沒有份。德山打了我一棒，問：『道甚麼？』我當時，就像桶底脫落一樣。』巖頭震懾地大喝一聲說：『難道沒聽說過，從門進入的，不是家裡的珍寶嗎？』靈佑問：『那要怎樣才是？』巖頭說：『以後如果想要弘揚佛法，必須一一從自己的胸襟中，流淌出來，與我一起蓋天蓋地地去弘揚。』靈佑在巖頭的言語下大悟，跳下床，作禮說：『師兄，今天才是在鰲山真正得道。師兄，今天才是在鰲山真正得道。』
【English Translation】 English version: Huì, Dà Wéi Zhé (name of a monk) said: Yántóu (name of a monk) is like a stone splitting from a high cliff, so powerful that beasts within a hundred miles hide their tracks. If not for Déshān's (name of a monk) profound measure and deep understanding, how could one distinguish the difference between today and yesterday? Língyòu (the master), together with Yántóu and Qīnshān (names of monks), bid farewell to Déshān and traveled together to Lǐ Prefecture. Qīnshān settled there first. One day, Língyòu and Yántóu arrived at an inn in Áoshān (name of a mountain), blocked by heavy snow. Língyòu was constantly meditating, while Yántóu was only sleeping. Língyòu said, 'Brother, brother, please get up for a moment.' Yántóu asked, 'What for?' Língyòu said, 'If we don't strive in this life, we'll be like your brother Wénsùi (name of a monk), wandering everywhere and always being burdened by him. Now you're just sleeping.' Yántóu scolded, 'Just sleep! Every day you're like the local earth god of seven villages. In the future, you'll go and bewitch people's sons and daughters!' Língyòu pointed to his chest and said, 'This place in me is not yet stable; I dare not deceive myself.' Yántóu said, 'I thought that in the future, you would build a thatched hut on a solitary peak, scolding the Buddha and cursing the patriarchs! How can you still say such things?' Língyòu said, 'I am indeed not yet stable.' Yántóu said, 'If that's really the case, tell me everything you've seen and understood. Where it's right, I'll certify it for you; where it's wrong, I'll eliminate it for you.' Língyòu said, 'When I first arrived at Yánguān (name of a place), I heard the explanation of the doctrine of 'form and emptiness' (sè kōng), and I gained an entry point.' Yántóu said, 'For the next thirty years, remember not to mention it.' Língyòu said, 'Also, because of Dòngshān's (name of a monk) verse of enlightenment when crossing the river, I had some insights.' Yántóu said, 'If that's the case, you won't even be able to save yourself.' Língyòu said, 'I once asked Déshān whether a student has a share in the great matter of the ancestral transmission (zōngchéng) from ancient times. Déshān struck me with a stick and asked, 'What are you saying?' At that moment, I felt like the bottom of a bucket had fallen out.' Yántóu shouted with intimidating force, 'Haven't you heard that what enters through the gate is not a family treasure?' Língyòu asked, 'Then what is it?' Yántóu said, 'In the future, if you want to propagate the Dharma, you must let it flow out from your own heart, and spread it with me to cover the heavens and the earth.' Língyòu had a great enlightenment under Yántóu's words, jumped out of bed, made a bow, and said, 'Brother, today is the day I truly attained enlightenment at Áoshān. Brother, today is the day I truly attained enlightenment at Áoshān.'
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教忠光云。只如巖頭道。一一從自己胸襟流出。且道。云峰前三次悟。若從自己胸襟流出。又道未穩在。若不從自己胸襟流出。又從甚麼處得來。莫有斷得出者么。若斷得出。不唯雪峰鰲山成道。盡大地有情。齊成正覺。若斷不出。說甚麼鰲山成道。直饒少室傳心。也未夢見在。
示眾云。南山有一條鱉鼻蛇。汝等諸人。切須好看。時長慶出雲。今日堂中。大有人。喪身失命。雲門以拄杖。攛向面前。作怕勢。
僧舉似玄沙。沙云。須是棱兄始得。然雖如是。我即不然。僧云。和尚作么生。沙云。用南山作么。
真凈云。奇哉。善知出處。非父不生其子。驀拈拄杖。召大眾云。南山鱉鼻蛇。卻在這裡。擲下拄杖云。擬即喪身失命。
示眾云。望州亭。與汝相見了也。烏石嶺。與汝相見了也。僧堂前。與汝相見了也。
后保福問鵝湖。僧堂前即且致。望州亭烏石嶺。甚麼處相見來。鵝湖驟步。歸方丈。保福便入僧堂。
雪竇云。二老是則是。只知雪峰放行。不知雪峰把定。忽有個衲僧出來。問未審雪竇作么生。豈不是別機宜。識休咎底漢。還有望州亭烏石嶺底么。良久云。擔板禪和。如麻似粟。
示眾云。盡大地撮來。如粟米粒大。拋向面前。漆桶不會。打鼓普
【現代漢語翻譯】 現代漢語譯本： 教忠光說：就像巖頭（Yantou，禪師名號）所說，『一一從自己胸襟流出』。那麼請問，云峰（Yunfeng，地名）前三次的領悟，如果是從自己胸襟流出，又說還未穩固；如果不是從自己胸襟流出，又是從什麼地方得來的？有沒有人能判斷出來？如果能判斷出來，不僅雪峰（Xuefeng，山名）和鰲山（Aoshan，山名）能夠得道，整個大地上的有情眾生，都能一起成就正覺。如果判斷不出來，還說什麼鰲山得道？就算少室（Shaoshi，山名）傳心，也還沒夢見到呢。
教忠光開示大眾說：南山（Nanshan，山名）有一條鱉鼻蛇（bie bi she，指危險的事物或人），你們這些人，一定要好好看清楚。當時長慶（Changqing，禪師名號）出來說：今天堂中，有很多人會喪身失命。雲門（Yunmen，禪師名號）用拄杖，朝向面前，做出害怕的樣子。
有僧人把這件事告訴玄沙（Xuansha，禪師名號），玄沙說：必須是棱兄（Leng Xiong，指有能力的人）才行。雖然是這樣，我卻不這樣認為。僧人問：和尚您怎麼做？玄沙說：要南山做什麼？
真凈（Zhenjing，禪師名號）說：奇妙啊！真懂得去處。不是父親生不出兒子。隨即拿起拄杖，召集大眾說：南山的鱉鼻蛇，就在這裡！放下拄杖說：想動它就會喪身失命。
教忠光開示大眾說：望州亭（Wangzhou Pavilion，地名），我已經和你們相見了。烏石嶺（Wushi Ridge，地名），我也和你們相見了。僧堂前，我也和你們相見了。
後來保福（Baofu，禪師名號）問鵝湖（Ehu，禪師名號）：僧堂前暫且不說，望州亭和烏石嶺，是在什麼地方相見的？鵝湖快步走回方丈。保福就進入僧堂。
雪竇（Xuedou，禪師名號）說：這兩位老禪師說的是對，只是知道雪峰（Xuefeng，禪師名號）放開，不知道雪峰收回。如果有個衲僧（na seng，指雲遊僧人）出來，問雪竇會怎麼做，難道不是在辨別時機，識別吉兇嗎？還有望州亭和烏石嶺嗎？停頓了很久說：死守教條的禪和子，多如麻和粟米。
教忠光開示大眾說：把整個大地撮起來，像粟米粒那麼大，拋向你們面前，如果還是像漆桶一樣不開竅，就打鼓普
【English Translation】 English version: Jiaozhong Guang said: 'Just like Yantou (Yantou, a Zen master's name) said, 'Each and every thing flows out from one's own chest.' Then, let me ask, Yunfeng's (Yunfeng, a place name) first three enlightenments, if they flowed out from one's own chest, why are they said to be unstable? If they didn't flow out from one's own chest, then where did they come from? Is there anyone who can determine this? If you can determine this, not only Xuefeng (Xuefeng, a mountain name) and Aoshan (Aoshan, a mountain name) will attain the Way, but all sentient beings on the entire earth will together achieve perfect enlightenment. If you cannot determine this, what are you talking about Aoshan attaining the Way? Even if Shaoshi (Shaoshi, a mountain name) transmits the mind, you haven't even dreamt of it.'
Jiaozhong Guang addressed the assembly, saying: 'There is a 'turtle-nosed snake' (bie bi she, referring to a dangerous thing or person) on Nanshan (Nanshan, a mountain name). All of you must watch it carefully.' At that time, Changqing (Changqing, a Zen master's name) came out and said: 'Today in this hall, there are many who will lose their lives.' Yunmen (Yunmen, a Zen master's name) thrust his staff forward, making a gesture of fear.
A monk told Xuansha (Xuansha, a Zen master's name) about this, and Xuansha said: 'It must be Brother Leng (Leng Xiong, referring to a capable person) who can do it.' Although that is so, I don't think so. The monk asked: 'What would you do, Master?' Xuansha said: 'What do I need Nanshan for?'
Zhenjing (Zhenjing, a Zen master's name) said: 'Wonderful! Truly knowing the source. A father cannot produce a son if he is not a father.' Immediately, he picked up his staff and summoned the assembly, saying: 'The turtle-nosed snake of Nanshan is right here!' He threw down the staff and said: 'To even think of touching it is to lose your life.'
Jiaozhong Guang addressed the assembly, saying: 'Wangzhou Pavilion (Wangzhou Pavilion, a place name), I have already met you there. Wushi Ridge (Wushi Ridge, a place name), I have also met you there. In front of the monks' hall, I have also met you there.'
Later, Baofu (Baofu, a Zen master's name) asked Ehu (Ehu, a Zen master's name): 'The front of the monks' hall is one thing, but where did you meet at Wangzhou Pavilion and Wushi Ridge?' Ehu quickly walked back to his abbot's room. Baofu then entered the monks' hall.
Xuedou (Xuedou, a Zen master's name) said: 'What these two old Zen masters said is correct, but they only know Xuefeng (Xuefeng, a Zen master's name) releasing, and do not know Xuefeng holding back. If a traveling monk (na seng, referring to a wandering monk) came out and asked what Xuedou would do, wouldn't that be distinguishing the opportunity and recognizing the good and bad omens? Are there still Wangzhou Pavilion and Wushi Ridge? After a long pause, he said: 'Those Zen practitioners who rigidly adhere to the teachings are as numerous as hemp and millet.'
Jiaozhong Guang addressed the assembly, saying: 'Gather the entire earth, make it as small as a grain of millet, and throw it in front of you. If you are still as unenlightened as a lacquer bucket, then beat the drum to announce'
請看。
長慶棱問雲門。雪峰與么道。還有出頭不得處么。門云有。棱云。作么生。門云。不可總作野狐精見解 又云。狼籍不少 云峰悅云。匹上不足。我更與你葛藤。驀拈拄杖云。還見雪峰么。咄。王令稍嚴。不許攙行奪市 大溈喆云。我更為諸人。土上加泥。乃拈杖云。看看。雪峰老人。向諸人面前放屙。咄。為甚麼。屎臭氣也不知。
雪竇頌云。牛頭沒馬頭回。曹溪鏡里絕纖埃。打鼓看來君不見。百花春到為誰開。
示眾云。我這裡。如一面古鏡相似。胡來胡現。漢來漢現。
時有僧出問。忽遇明鏡來時如何。師云。胡漢俱隱。
玄沙云。我即不然。時有僧問。忽遇明鏡來時如何。沙云。百雜碎 明招云。當與么時。莫道胡漢俱隱。別作么生道。沙云破。招云喪也。
示眾云。盡大地。是個解脫門。把手拽伊。不肯入。
時有僧出雲。和尚怪某甲不得。
一僧云。用入作么。師便打。
雪竇云。三個中。有一個受救在。忽若總不辨明。平地有甚數。
示眾云。三世諸佛。是草里漢。三經五論。是系驢橛。八十卷華嚴。是村草步頭。博飯吃底言語。十二分教。是蝦蟆口裡事。還知么。所以道。如今千百人中。若有一人大肯去。我作驢駝物。供養
【現代漢語翻譯】 現代漢語譯本： 長慶棱問雲門（Yunmen，禪師名）。雪峰（Xuefeng，禪師名）這樣說，還有無法擺脫的困境嗎？雲門說：有。長慶棱問：怎麼樣？雲門說：不可都用野狐精的見解。 又說：狼藉不堪。云峰悅（Yunfeng Yue，禪師名）說：比不上。我再和你糾纏。隨即拿起拄杖說：還見到雪峰嗎？咄！王令稍微嚴厲，不許插隊搶奪市場。 大溈喆（Dawei Zhe，禪師名）說：我再為各位，土上加泥。於是拿起拄杖說：看看，雪峰老人在各位面前拉屎。咄！為什麼？屎臭氣也不知道。 雪竇（Xuedou，禪師名）頌道：牛頭沒，馬頭回。曹溪（Caoxi，地名，指禪宗六祖慧能的道場）鏡里絕纖埃。打鼓看來君不見，百花春到為誰開。 示眾說：我這裡，如一面古鏡相似，胡人來就顯現胡人，漢人來就顯現漢人。 當時有僧人出來問：忽然遇到明鏡來時如何？師父說：胡人和漢人都隱沒。 玄沙（Xuansha，禪師名）說：我卻不是這樣。當時有僧人問：忽然遇到明鏡來時如何？玄沙說：百雜碎。明招（Mingzhao，禪師名）說：當這樣的時候，莫說胡人和漢人都隱沒，另外怎麼說？玄沙說：破。明招說：喪失了。 示眾說：整個大地，是個解脫門，拉著他的手拽他，也不肯入。 當時有僧人出來說：和尚怪我不得。 一僧人說：用入做什麼？師父便打。 雪竇說：三個中，有一個受救在。如果總不辨明，平地上有什麼數。 示眾說：三世諸佛，是草里漢。三經五論，是系驢橛。八十卷華嚴（Huayan Sutra），是村草步頭，博飯吃的言語。十二分教，是蝦蟆口裡事。還知道嗎？所以說，如今千百人中，若有一人大肯去，我作驢駝物，供養。
【English Translation】 English version: Changqing Leng asked Yunmen (Yunmen, a Chan master): Xuefeng (Xuefeng, a Chan master) speaks in this way, is there still a place where one cannot get out? Yunmen said: There is. Leng asked: How so? Yunmen said: You must not all use the views of wild fox spirits. He also said: It's quite a mess. Yunfeng Yue (Yunfeng Yue, a Chan master) said: Not up to par. I'll entangle with you further. He then picked up his staff and said: Do you still see Xuefeng? 'Doh!' The king's orders are slightly stricter, no cutting in line or seizing the market. Dawei Zhe (Dawei Zhe, a Chan master) said: I'll add mud on top of the soil for everyone. Then he picked up his staff and said: Look, the old man Xuefeng is shitting in front of everyone. 'Doh!' Why? You don't even know the smell of the shit. Xuedou (Xuedou, a Chan master) praised: The ox head is gone, the horse head returns. In the mirror of Caoxi (Caoxi, a place name, referring to the Sixth Patriarch Huineng's monastery), there is no fine dust. You don't see it when you beat the drum, for whom do the hundred flowers bloom in spring? He addressed the assembly, saying: Here, it's like an ancient mirror. When a barbarian comes, a barbarian appears; when a Han comes, a Han appears. At that time, a monk came out and asked: What happens when a bright mirror suddenly appears? The master said: Both the barbarian and the Han disappear. Xuansha (Xuansha, a Chan master) said: I am not like that. At that time, a monk asked: What happens when a bright mirror suddenly appears? Xuansha said: A hundred pieces. Mingzhao (Mingzhao, a Chan master) said: At such a time, don't say that both the barbarian and the Han disappear, what else can you say? Xuansha said: Broken. Mingzhao said: Lost. He addressed the assembly, saying: The entire earth is a door to liberation, but even if you pull them by the hand, they are unwilling to enter. At that time, a monk came out and said: The abbot cannot blame me. A monk said: What's the use of entering? The master then hit him. Xuedou said: Among the three, there is one who is being saved. If you don't discern clearly, what's the point on level ground? He addressed the assembly, saying: The Buddhas of the three worlds are peasants in the grass. The Three Sutras and Five Treatises are tethering posts for donkeys. The eighty fascicles of the Huayan Sutra (Huayan Sutra) are the words of those who beg for food at the village entrance. The twelve divisions of the teachings are matters in the mouth of a toad. Do you understand? Therefore, it is said that if there is one person among thousands today who is willing to go, I will become a donkey or camel to provide for them.
他。有甚麼罪過。
示眾云。三世諸佛。向這裡。出頭不得。一大藏教。著一字不得。天下老和尚。向這裡百雜碎。還知么。諸人。若實明白得去。免被人惑。設有言句。亦不他疑。自己若未明白。卻不得掠虛。枉度時光。莫只管向諸方老師頷腮下。記得一言半句。將謂自己胸襟。大錯。兄弟。我道。只這三寸。能殺人能活人。我尋常向師僧道。是甚麼。他便口喃喃地。如此等輩。驢年解承當得么。且問你。諸和尚子。諸方老宿。還與阇梨。說事么。還曾指示阇梨么。還曾共阇梨。商量么。大須體悉審實看。
示眾。良久云。便與么承當得去。好省心力。所以道。三世諸佛。不能唱。十二分教。不能詮。如今嚼涕唾兒。爭能會得。我尋常向師僧道。是甚麼。更近前來。覓答話。驢年會得么。我事不獲已。向你恁么道。已是平欺你了也。又向你道。未入門時。早共你商量了也。亦是老婆心。省力處。不肯承當。但知踏步向前。覓言覓句。向你道。盡大地是個解脫門。總不肯入。只管亂走。逢人便問佛問祖。還識羞么。甘自受屈。若實未得個悟入。莫當等閑。直須悟入始得。不可虛度時光。著些精彩好。達磨西來。以心傳心。不立文字。且作么生是汝諸人心。不可亂統了便休。己眼未明。何處消得許多妄想。
【現代漢語翻譯】 現代漢語譯本 他有什麼罪過？
（僧人）向大眾開示說：『過去、現在、未來三世諸佛，在這裡都無法出頭。全部的《大藏經》，在這裡連一個字都用不上。天下的老和尚們，在這裡都被打得粉碎。你們知道嗎？各位，如果真的明白了這個道理，就不會被人迷惑。即使有言語表達，也不會懷疑。如果自己還沒有明白，就不能虛張聲勢，白白浪費時間。不要只顧著在各方老師的頷首微笑下，記住一言半句，就以為自己胸懷廣闊，那就大錯特錯了。各位，我說，就這三寸（指舌頭），能殺人也能救人。我平時問僧人們，『這是什麼？』他們就口中唸唸有詞。像這樣的人，驢年才能承擔得了呢？』且問你們，各位和尚，各方老修行，還和阇梨（Acharya，阿阇梨，意為導師）談論事情嗎？還曾指示過阇梨嗎？還曾和阇梨商量過嗎？必須仔細體會，審視清楚。
（僧人）向大眾開示，良久后說：『如果就這樣承擔下去，就能省很多心力。所以說，三世諸佛都無法唱出，十二分教（Dvadasanga-buddhavacana，十二分教，佛陀教法的十二種分類）都無法詮釋。如今嚼著別人的唾沫，怎麼能領會呢？』我平時問僧人們，『這是什麼？』他們就更靠近前來，尋找答案。驢年才能懂得嗎？我迫不得已，這樣對你們說，已經是在欺騙你們了。又對你們說，還沒入門的時候，早就和你們商量過了。這也是老婆心切。省力的地方，卻不肯承擔，只知道踏步向前，尋找言語和句子。告訴你們，整個大地就是一個解脫門，總是不肯進入，只顧亂走。遇到人就問佛問祖，還知道羞恥嗎？甘願自己受委屈。如果真的沒有得到開悟，不要當成小事，一定要開悟才行。不可虛度時光，要拿出些精神來。達磨（Bodhidharma，菩提達摩，禪宗始祖）西來，以心傳心，不立文字。那麼什麼是你們的心呢？』不可胡亂統攝一下就完了。自己眼目未明，哪裡能承受得了這麼多的妄想。
【English Translation】 English version What offense does he have?
Addressing the assembly, (the monk) said: 'The Buddhas of the three times (past, present, and future) cannot show their faces here. The entire Tripitaka (Tipiṭaka, 三藏) cannot add a single word here. All the old monks in the world are shattered into pieces here. Do you know? Everyone, if you truly understand this principle, you will not be deceived by others. Even if there are words to express it, there will be no doubt. If you have not understood it yourself, you must not pretend, wasting time in vain. Do not just remember a word or half a sentence from the nods and smiles of teachers everywhere, thinking that you have a broad mind, that would be a big mistake. Brothers, I say, just this three inches (referring to the tongue) can kill people and save people. I usually ask the monks, 'What is this?' They then mutter to themselves. How can such people bear the responsibility even in the year of the donkey?' And ask you, all you monks, all you old practitioners, do you still discuss matters with the Acharya (Acharya, 阿阇梨, meaning teacher)? Have you ever instructed the Acharya? Have you ever consulted with the Acharya? You must carefully understand and examine it thoroughly.
Addressing the assembly, (the monk) said after a long pause: 'If you can bear it in this way, you can save a lot of effort. Therefore, it is said that the Buddhas of the three times cannot sing, and the twelve divisions of teachings (Dvadasanga-buddhavacana, 十二分教, twelve categories of the Buddha's teachings) cannot explain it. How can you understand it now by chewing on other people's saliva?' I usually ask the monks, 'What is this?' They then come closer to seek an answer. How can they understand it even in the year of the donkey? I have no choice but to say this to you, which is already deceiving you. And I also tell you that before you entered the gate, I had already discussed it with you. This is also out of good intentions. You are unwilling to bear the responsibility where it saves effort, but only know how to step forward, seeking words and sentences. Telling you that the entire earth is a door to liberation, but you are unwilling to enter, only knowing how to run around. You ask the Buddha and the Patriarchs whenever you meet someone, do you still know shame? You willingly suffer grievances. If you have not truly attained enlightenment, do not take it lightly, you must attain enlightenment. Do not waste time, put some effort into it. Bodhidharma (Bodhidharma, 菩提達摩, the founder of Zen Buddhism) came from the West, transmitting mind to mind, without establishing words. So what is your mind?' Do not just casually summarize it and be done with it. If your own eyes are not clear, how can you bear so many delusions?
時中無你安身處。便乃見凡是聖。有僧俗男女。高低勝劣。大地面前。吵吵地。鋪沙相似。未曾一念。暫返神光。流浪生死。盡劫不息。大須慚愧。各自努力。
示眾云。臨河渴死人無數。飯籮邊受餓人。如恒河沙。非但一個半個。兄弟。若也根思遲迴。卻須勤著精彩。莫只這邊經冬。那邊過夏。收拾些子涕唾。便當平生事了。但擬抄取記取。儘是識學依通。這般底。我喚作蝦蟆衣下客。亦喚作黑牛臥死水。汝還會么。
示眾云。若論此事。如一片田地相似。一任諸人耕種。無有不承此恩力者。
玄沙云。且作么生是一片田地。師云看。沙云。是即是。某甲不恁么。師云。你作么生。沙云。只是人人底。
師垂語云。此事得與么尊貴。得與么綿密。
僧云。某甲自到山。經數載。可聞和尚與么示徒。師云。我已前雖無。如今已有。莫有妨閡也無。僧云。不敢。此是和尚。不得已而已。
師一日。于僧堂前坐。拈起拄杖云。這個為中下根人。
時有僧問。忽遇上上根人來時如何。師拈起拄杖。
雲門云。我不似雪峰打破狼籍。僧便問。未審和尚如何。師便打。
師參次。有一僧。珍重便出。師云。總似這個僧。省我多少心力。
玄沙云。和尚恁么為人。
【現代漢語翻譯】 現代漢語譯本：
你們心中沒有可以安身的地方。於是就只看到凡夫和聖人。有僧侶、俗人、男人、女人，地位高的、低的，優秀的、低劣的，在大地上喧鬧，像鋪沙子一樣。從未有一念，暫時返回自身的神光，在生死輪迴中流浪，直到永劫也不會停止。實在應該感到慚愧，各自努力修行。
示眾說：『臨近河邊卻渴死的人無數，飯籃旁邊卻餓死的人，像恒河沙一樣多。』 不只是一個半個。各位，如果根器和思維遲鈍，就必須勤奮努力。不要只是這邊冬天過去了，那邊夏天也過去了。收拾一點點鼻涕唾沫，就當做一生的大事了結了。如果只是打算抄寫和記住，全部都是知識和學問的依附。這種人，我稱作『蛤蟆衣下的客人』，也稱作『黑牛臥在死水裡』。你們明白嗎？
示眾說：『如果談論這件事，就像一片田地一樣，任憑大家耕種，沒有不承受這片田地恩惠和力量的。』
玄沙（Xuan Sha，禪師名）說：『那麼，什麼是那一片田地呢？』 師父說：『看。』 玄沙說：『是，確實是。但我不是這樣理解的。』 師父說：『你怎樣理解？』 玄沙說：『只是人人都具有的。』
師父開示說：『這件事是多麼尊貴，多麼細緻周密啊。』
有僧人說：『我自從來到山上，已經好幾年了，才聽到和尚您這樣開示弟子。』 師父說：『我以前雖然沒有這樣說，現在已經這樣說了。莫非有什麼妨礙嗎？』 僧人說：『不敢。這是和尚您不得已才這樣說的。』
師父有一天，在僧堂前坐著，拿起拄杖說：『這個是為中下根器的人準備的。』
當時有僧人問：『如果遇到上上根器的人來時，該怎麼辦呢？』 師父拿起拄杖。
雲門（Yun Men，禪師名）說：『我不像雪峰（Xue Feng，禪師名）那樣打破一切。』 僧人便問：『不知道和尚您會怎麼做？』 師父就打了他。
師父參禪時，有一個僧人，很鄭重地離開了。師父說：『如果都像這個僧人一樣，能省我多少心力啊。』
玄沙（Xuan Sha，禪師名）說：『和尚您這樣教導人……』
【English Translation】 English version:
There is no place for you to settle in your minds. Then you only see ordinary people and sages. There are monks, laypeople, men, women, those of high and low status, the excellent and the inferior, clamoring on the earth, like spreading sand. Never for a single moment do they return to their own divine light, wandering in the cycle of birth and death, never ceasing for endless eons. You should feel ashamed and strive diligently in your practice.
He addressed the assembly, saying: 'Countless people die of thirst near the river, and people starve beside the rice basket, as numerous as the sands of the Ganges.' It's not just one or two. Brothers, if your faculties and thoughts are slow, you must work diligently and energetically. Don't just let winter pass on this side and summer pass on the other. Gathering a little bit of snot and spit, you consider it the end of your life's great matter. If you only intend to copy and memorize, it's all reliance on knowledge and learning. I call such people 'guests under the toad's robe,' and also 'a black ox lying in dead water.' Do you understand?
He addressed the assembly, saying: 'If we talk about this matter, it's like a field of land, allowing everyone to cultivate it. There is no one who does not receive the grace and power of this field.'
Xuan Sha (name of a Chan master) said: 'Then, what is that field of land?' The master said: 'Look.' Xuan Sha said: 'Yes, it is. But I don't understand it that way.' The master said: 'How do you understand it?' Xuan Sha said: 'It's just what everyone possesses.'
The master instructed, saying: 'This matter is so noble, so meticulous and thorough.'
A monk said: 'Since I came to the mountain, it has been several years, and only now have I heard the master instruct his disciples in this way.' The master said: 'Although I didn't say it before, I am saying it now. Is there any hindrance?' The monk said: 'I dare not. It is only because the master has no choice that he says this.'
One day, the master was sitting in front of the monks' hall, picked up his staff, and said: 'This is for people of middle and lower faculties.'
At that time, a monk asked: 'What should be done when someone of the highest faculties comes?' The master picked up his staff.
Yun Men (name of a Chan master) said: 'I am not like Xue Feng (name of a Chan master) who breaks everything to pieces.' The monk then asked: 'I wonder what the master would do?' The master hit him.
When the master was practicing Chan, a monk solemnly left. The master said: 'If everyone were like this monk, how much effort it would save me.'
Xuan Sha (name of a Chan master) said: 'Master, you teach people in this way...'
瞎卻閩中一城人眼去在。師云。你又作么生。沙云。便好與三十棒。師云。已后無人奈子何。
師一日昇堂。眾集定。師輥出木毯。玄沙遂捉來。安舊處著。
白雲端云。此個時節。眾人皆言。子父共作一大事。如此見解。還夢見也未。白雲今日佈施大眾。乃云。濃研香墨。深蘸紫毫。
師晚參次。卻向中庭臥。太原孚上座云。五州管內。只有這老和尚。較些子。師便起去。
師一日。于僧堂內。閉卻門燒火。乃叫云。救火救火。玄沙將一片柴。從牕檽內拋入。師便開門。
師領徒南遊。時黃涅槃。預知。搘䇿出迎。抵蘇溪邂逅。師問。近離甚處。云辟支巖。師云。巖中還有主么。槃以竹杖。敲師簥。師遂出簥相見。槃云。曾郎萬福。師展丈夫禮。槃作女人拜。師云。莫是女人么。槃又設兩拜。遂以竹䇿劃地。右繞師簥三匝。師云。某甲是三界內人。你是三界外人。宜前去。某甲後來。槃即先回。師遂至止囊山。憩數日。槃供待隨行徒眾。一無所闕。
師送南際長老。出門。遂作女人拜。際斂手應諾。師以手斫額。便歸。
師到國清。拈缽盂。問座主云。道得即與你缽盂。主云。此是化佛邊事(雪竇別云。只恐鈍置和尚)。師云。你作座主奴。也未得在。云某甲不會。師
【現代漢語翻譯】 現代漢語譯本： 瞎卻閩中一城人眼去在。（閩中一城的人瞎了眼。）師云：『你又作么生？』（你又怎麼樣呢？）沙云：『便好與三十棒。』（就該打三十棒。）師云：『已后無人奈子何。』（以後沒人能奈你何。）
師一日昇堂。眾集定。師輥出木毯。玄沙（人名）遂捉來。安舊處著。（有一天，師父升座講法，眾人聚集完畢。師父滾出一塊木毯，玄沙就拿過來，放在原來的地方。）
白雲端（人名）云：『此個時節。眾人皆言。子父共作一大事。如此見解。還夢見也未？』（在這個時候，眾人都說，父子共同做一件大事。這樣的見解，還夢見過嗎？）白雲今日佈施大眾。乃云：『濃研香墨。深蘸紫毫。』（白雲今天佈施大眾，於是說：『濃濃地研磨香墨，深深地蘸取紫毫。』）
師晚參次。卻向中庭臥。太原孚（人名）上座云：『五州管內。只有這老和尚。較些子。』（師父在晚參的時候，卻朝中庭躺下。太原孚上座說：『五州境內，只有這個老和尚，還算好一點。』）師便起去。（師父就起身離開了。）
師一日。于僧堂內。閉卻門燒火。乃叫云：『救火救火。』（有一天，師父在僧堂內，關上門燒火，於是叫道：『救火救火。』）玄沙（人名）將一片柴。從牕檽內拋入。（玄沙拿一片柴，從窗戶里扔進去。）師便開門。（師父就打開門。）
師領徒南遊。時黃涅槃（人名），預知。搘䇿出迎。抵蘇溪邂逅。（師父帶領徒弟南遊，當時黃涅槃，預先知道，拄著枴杖出來迎接，在蘇溪相遇。）師問：『近離甚處？』（最近離開什麼地方？）云：『辟支巖。』（辟支巖。）師云：『巖中還有主么？』（巖洞里還有主人嗎？）槃以竹杖。敲師簥。（涅槃用竹杖敲師父的竹笠。）師遂出簥相見。（師父於是摘下竹笠相見。）槃云：『曾郎萬福。』（曾郎萬福。）師展丈夫禮。（師父行丈夫禮。）槃作女人拜。（涅槃作女人拜。）師云：『莫是女人么？』（莫非是女人嗎？）槃又設兩拜。（涅槃又行兩拜。）遂以竹䇿劃地。右繞師簥三匝。（於是用竹杖在地上劃，向右繞著師父的竹笠三圈。）師云：『某甲是三界內人。你是三界外人。宜前去。某甲後來。』（我是三界內的人，你是三界外的人，你應該先走，我隨後就來。）槃即先回。（涅槃就先回去了。）師遂至止囊山。憩數日。槃供待隨行徒眾。一無所闕。（師父於是到達止囊山，休息了幾天。涅槃供養招待隨行的徒眾，什麼都不缺少。）
師送南際（人名）長老。出門。遂作女人拜。（師父送南際長老出門，於是作女人拜。）際斂手應諾。（南際斂手答應。）師以手斫額。便歸。（師父用手砍額頭，就回去了。）
師到國清（寺名）。拈缽盂。問座主云：『道得即與你缽盂。』（師父到國清寺，拿起缽盂，問座主說：『說得出來就給你缽盂。』）主云：『此是化佛邊事。』（這是化佛的事情。）（雪竇（人名）別云：『只恐鈍置和尚。』）（雪竇另外說：『只怕難為和尚。』）師云：『你作座主奴。也未得在。』（你做座主的奴隸，也還不夠格。）云：『某甲不會。』（我不會。）師
【English Translation】 English version: 'He has blinded the eyes of the people in a whole city in Minzhong.' The master said, 'What are you doing?' Sha said, 'He deserves thirty blows.' The master said, 'Later, no one will be able to do anything to you.'
One day, the master ascended the hall. When the assembly had gathered, the master rolled out a wooden mat. Xuansha (personal name) then grabbed it and placed it back where it was.
Baiyun Duan (personal name) said, 'At this time, everyone says that the father and son are doing a great deed together. Have you even dreamed of such a view?' Baiyun today bestows upon the assembly, saying, 'Thickly grind fragrant ink, deeply dip the purple brush.'
Once, during the master's evening meditation, he lay down in the courtyard. The senior monk Taiyuan Fu (personal name) said, 'Within the five prefectures, only this old monk is somewhat better.' The master then got up and left.
One day, the master closed the doors and started a fire in the monks' hall. Then he shouted, 'Fire! Fire!' Xuansha (personal name) threw a piece of firewood in through the window lattice. The master then opened the door.
The master led his disciples on a southern journey. At that time, Huang Nirvana (personal name) foresaw this and came out to greet them with a staff. They encountered each other at Su Creek. The master asked, 'Where have you come from recently?' He said, 'Pizhi Rock.' The master said, 'Is there a master in the rock?' Nirvana knocked on the master's bamboo hat with his bamboo staff. The master then took off his hat to meet him. Nirvana said, 'Greetings, Zeng Lang.' The master performed the greeting of a man. Nirvana made a woman's bow. The master said, 'Are you a woman?' Nirvana then made two more bows. Then he drew on the ground with his bamboo staff, circling the master's bamboo hat three times to the right. The master said, 'I am a person within the Three Realms. You are a person outside the Three Realms. You should go ahead. I will come later.' Nirvana then returned first. The master then arrived at Zhinang Mountain and rested for several days. Nirvana provided for the needs of the accompanying disciples, lacking nothing.
The master saw Elder Nanyi (personal name) off at the door and then made a woman's bow. Nanyi acknowledged with folded hands. The master struck his forehead with his hand and then returned.
The master arrived at Guoqing (temple name), picked up his alms bowl, and asked the abbot, 'If you can speak of it, I will give you the alms bowl.' The abbot said, 'This is a matter concerning the manifested Buddha.' (Xuedou (personal name) said separately, 'I am only afraid of embarrassing the monk.') The master said, 'You are not even qualified to be a slave to the abbot.' He said, 'I do not know.' The master
云。你問。我與你道。主方作禮。師一踏踏倒。
主舉似雲門云。某甲得七年方見。門云。你七年方見那。主云是。門云。更七年始得。
雪竇云。草賊敗也。
玄沙問。某甲如今大用去。和尚作么生。師將三木毬。一時輥出。沙作斫牌勢。師云。你親在靈山來。方得如此。沙云。也即是自家底。
有一僧。在山下卓庵。多年不剃頭。畜一長柄杓。就溪取水。有問如何是祖師西來意。僧提起杓云。溪深杓柄長。
師聞之云。也甚奇怪。一日袖剃刀。同侍者訪之。才見便問。道得即不剃汝頭。僧便洗頭。跪師前。師便與剃卻。
一日有兩僧來。師以手托庵門。放身出雲。是甚麼。僧亦云。是甚麼。師低頭歸庵。
僧后辭去。師問甚麼處去。云湖南去。師云。我有個同行。在彼。住巖頭。附汝一信去。
師致書云。某甲信上師兄。一自鰲山成道后。迄至於今。飽不休。同參某甲。信上師兄。
僧到巖頭。頭問。甚處來。雲嶺南來。頭云。曾到雪峰么。云近離彼中。雪峰有書。上和尚。頭看書了。卻問。和尚有何言句。僧舉前話。頭云。他道甚麼。云他無語低頭歸庵。頭云。噫。我當初悔不向伊道末後句。若向伊道。天下人。不奈雪老何。僧至夏末。請益前話。頭
【現代漢語翻譯】 現代漢語譯本 云。你問。我告訴你。主方才行禮，師父一腳就踢倒了他。
主將此事告訴雲門（Yunmen，禪宗大師），說：『某某我花了七年才明白。』雲門說：『你花了七年才明白這個？』主說：『是的。』雲門說：『再過七年或許才能真正明白。』
雪竇（Xuedou，禪宗大師）評論說：『像草寇一樣失敗了。』
玄沙（Xuansha，禪宗大師）問：『某某我現在要大用了，和尚你怎麼辦？』師父將三個木球，一下子滾了出來。玄沙做出格擋的姿勢。師父說：『你親自在靈山（Lingshan，佛陀說法之地）來過，才能這樣。』玄沙說：『也就是我自己的東西。』
有一個僧人，在山下搭了個小茅庵，多年不剃頭，用一個長柄水瓢，到溪里取水。有人問他什麼是祖師西來意（Zushi Xilaiyi，達摩祖師從西方來到中國的禪宗真意），僧人提起水瓢說：『溪深水瓢柄長。』
師父聽說了這件事，說：『也很奇怪。』有一天，他帶著剃刀，和侍者一起去拜訪那個僧人。剛一見面就問：『說得出來，就不剃你的頭。』僧人便洗頭，跪在師父面前。師父就給他剃了頭。
有一天，有兩個僧人來拜訪。師父用手托住茅庵的門，放出身子出來，問：『這是什麼？』僧人也說：『這是什麼？』師父低頭回到茅庵里。
僧人後來要告辭離開。師父問：『去哪裡？』僧人說：『去湖南。』師父說：『我有個同道，在那裡，住在巖頭（Yantou，地名）。我寫封信給你帶去。』
師父寫信說：『某某我寫信給巖頭師兄，自從鰲山（Aoshan，地名）得道后，直到現在，吃飽了也不休息。是我的同參某某，寫信給巖頭師兄。』
僧人到了巖頭，巖頭問：『從哪裡來？』僧人說：『從嶺南來。』巖頭問：『曾經到過雪峰（Xuefeng，地名）嗎？』僧人說：『剛從那裡離開。雪峰有封信，給和尚您。』巖頭看完信后，反問：『和尚有什麼話？』僧人說了之前師父的話。巖頭說：『他說了什麼？』僧人說：『他沒有說話，低頭回到茅庵。』巖頭說：『唉！我當初後悔沒有對他說末後一句。如果對他說，天下人，都奈何不了雪老。』僧人到夏天結束的時候，請教之前的話，巖頭（Yantou，地名）...
【English Translation】 English version Yun, you ask. I will tell you. As Zhu was making obeisance, the master kicked him down with one foot.
Zhu related this to Yunmen (Yunmen, a Chan master), saying, 'I, so-and-so, only understood after seven years.' Yunmen said, 'You only understood that after seven years?' Zhu said, 'Yes.' Yunmen said, 'It will take another seven years before you truly understand.'
Xuedou (Xuedou, a Chan master) commented, 'Defeated like a bandit.'
Xuansha (Xuansha, a Chan master) asked, 'I, so-and-so, am now about to make great use of myself; what will the abbot do?' The master rolled out three wooden balls at once. Xuansha made a blocking gesture. The master said, 'Only by being personally present at Vulture Peak (Lingshan, where the Buddha preached) could you do this.' Xuansha said, 'It is also my own thing.'
There was a monk who had built a hut at the foot of the mountain. He had not shaved his head for many years and used a long-handled ladle to draw water from the stream. Someone asked him, 'What is the meaning of Bodhidharma's coming from the West (Zushi Xilaiyi, the true meaning of Chan Buddhism as transmitted by Bodhidharma from the West to China)?' The monk raised the ladle and said, 'The stream is deep, the ladle's handle is long.'
The master heard of this and said, 'That is quite strange.' One day, he took a razor and, with an attendant, visited the monk. As soon as he saw him, he asked, 'If you can say it, I will not shave your head.' The monk then washed his head and knelt before the master. The master then shaved his head.
One day, two monks came to visit. The master held the door of the hut with his hand, stepped out, and asked, 'What is this?' The monks also said, 'What is this?' The master lowered his head and returned to the hut.
Later, the monks were about to leave. The master asked, 'Where are you going?' The monks said, 'To Hunan.' The master said, 'I have a fellow practitioner there, living at Yantou (Yantou, a place name). I will send a letter with you.'
The master wrote a letter, saying, 'I, so-and-so, write to my senior brother Yantou. Since attaining enlightenment at Aoshan (Aoshan, a place name), he has been full and never rests. My fellow practitioner, so-and-so, writes to my senior brother Yantou.'
When the monks arrived at Yantou, Yantou asked, 'Where do you come from?' The monks said, 'From Lingnan.' Yantou asked, 'Have you been to Xuefeng (Xuefeng, a place name)?' The monks said, 'We just left there. Xuefeng has a letter for the abbot.' After reading the letter, Yantou asked, 'What did the abbot say?' The monks related the master's previous words. Yantou said, 'What did he say?' The monks said, 'He said nothing, lowered his head, and returned to the hut.' Yantou said, 'Alas! I regret not having told him the final word at the time. If I had told him, no one in the world could do anything to old Xue.' As summer ended, the monks asked for further instruction on the previous words, Yantou (Yantou, a place name)...
云。何不早問。僧云。不敢容易。頭云。雪峰雖與我同條生。不與我同條死。要識末後句。只這是。
大溈喆云。大小雪峯巖頭。被這僧勘破。
雪竇頌云。末後句。為君說。明暗雙雙底時節。同條生也共相知。不同條死還殊絕。還殊絕。黃頭碧眼須辨別。南北東西歸去來。夜深同看千巖雪。
師問僧。見說大德。曾為天使來。是否。云不敢。師云。爭解與么來。云仰慕道德。豈憚關山。師云。汝猶醉在。出去。僧便出。師卻召云。大德。僧回首。師云。是甚麼。僧亦云。是甚麼。師云。這漆桶。僧無語。
師回顧鏡清云。好個師僧。卻向漆桶裡著到。清云。和尚豈不是據款結案。師云。也是我尋常用底。
復云。忽若喚回。道是甚麼。被他道這漆桶。又作么生。清云。成何道理。師云。我與么及伊。汝又道據款結案。他與么及我。汝又道。成何道理。一等是與么時節。其間。何故有得。有不得。清云。不見道。醍醐上味。為世所珍。遇斯等人。翻成毒藥。
雪竇云。看他父子相投。言氣相合。若知者。謂粉骨碎身。此恩難報。不知者。謂扶高抑下。臨危悚人。毒藥醍醐。千載龜鑑。還會么。這漆桶。
師因僧作禮。師打五棒。僧云。某甲有甚麼過。師又打五棒。
【現代漢語翻譯】 現代漢語譯本 云（僧人問道）：為何不早些問？僧人回答：不敢輕易發問。巖頭（指巖頭全豁禪師）說：雪峰（指雪峰義存禪師）雖然與我同生，卻不能與我同死。想要知道末後一句的真諦，就是這個。 大溈喆（指大溈喆禪師）說：雪峰和巖頭，都被這個僧人勘破了。 雪竇（指雪竇重顯禪師）頌道：末後一句，為你們說破。在明暗交織的時節。同生時彼此相知，不同死時終究殊異。終究殊異，黃頭碧眼的人須要辨別。無論南北東西，歸去來兮，夜深時一同欣賞千巖的雪景。 禪師問僧人：聽說大德，曾經作為天使而來，是這樣嗎？僧人回答：不敢當。禪師說：怎麼理解這樣而來呢？僧人回答：仰慕您的道德，豈會畏懼關山的阻隔。禪師說：你還醉著呢，出去。僧人便出去了。禪師卻又叫道：大德。僧人回頭。禪師說：是什麼？僧人也說：是什麼？禪師說：這漆桶。僧人無話可說。 禪師回頭看著鏡清（指鏡清道怍禪師）說：好一個師僧，卻向漆桶裡著到。鏡清說：和尚豈不是據款結案？禪師說：這也是我尋常所用的。 禪師又說：如果把他喚回來，問他『道是什麼』，被他回答『這漆桶』，又該怎麼辦？鏡清說：成何道理？禪師說：我這樣對待他，你說我據款結案。他這樣對待我，你又說成何道理。同樣是這樣的時候，其中，為什麼有得，有不得？鏡清說：不是說嗎？醍醐上味，為世人所珍視，遇到這樣的人，反而變成毒藥。 雪竇說：看他們父子相投，言語氣息相合。如果知曉其中道理的人，會說粉身碎骨也難以報答此恩。不知曉的人，會說這是扶高抑下，臨危使人恐懼。毒藥和醍醐，是千古的借鑑。你們會了嗎？這漆桶。 禪師因為僧人作禮，禪師打了五棒。僧人說：我有什麼過錯？禪師又打了五棒。
【English Translation】 English version A monk asked: 'Why didn't you ask earlier?' The monk replied: 'I didn't dare to ask easily.' Yantou (referring to Zen Master Yantou Quanhuo) said: 'Xuefeng (referring to Zen Master Xuefeng Yicun), although he was born with me, he cannot die with me. If you want to know the ultimate phrase, it is this.' Dawei Zhe (referring to Zen Master Dawei Zhe) said: 'Xuefeng and Yantou were both seen through by this monk.' Xuedou (referring to Zen Master Xuedou Chongxian) praised: 'The ultimate phrase, I'll tell you. In the time of mingling light and darkness. Born together, they know each other, but in death, they are ultimately different. Ultimately different, those with yellow heads and blue eyes must distinguish. Whether north, south, east, or west, return home, and together admire the snow on a thousand cliffs in the deep night.' The Zen master asked a monk: 'I heard that you, great virtue, once came as an angel, is that so?' The monk replied: 'I dare not claim that.' The Zen master said: 'How do you understand coming like this?' The monk replied: 'Admiring your virtue, how could I fear the barriers of mountains and passes?' The Zen master said: 'You are still drunk, go out.' The monk then went out. The Zen master then called out: 'Great virtue.' The monk turned his head. The Zen master said: 'What is it?' The monk also said: 'What is it?' The Zen master said: 'This lacquer bucket.' The monk was speechless. The Zen master looked back at Jingqing (referring to Zen Master Jingqing Daozuo) and said: 'What a good monk, but he's stuck in a lacquer bucket.' Jingqing said: 'Isn't the abbot judging the case according to the facts?' The Zen master said: 'This is what I usually use.' The Zen master also said: 'If he were called back and asked, 'What is it?', and he answered 'This lacquer bucket', what should be done?' Jingqing said: 'How can that be reasonable?' The Zen master said: 'When I treat him like this, you say I am judging the case according to the facts. When he treats me like this, you say it's unreasonable. At the same time, why is there attainment and non-attainment?' Jingqing said: 'Doesn't it say? The supreme taste of ghee is cherished by the world, but when it encounters such a person, it turns into poison.' Xuedou said: 'Look at how father and son are in harmony, their words and breath in agreement. If those who know the reason, they will say that even if their bones are crushed, it is difficult to repay this kindness. Those who do not know will say that this is supporting the high and suppressing the low, frightening people in times of danger. Poison and ghee are mirrors for thousands of years. Do you understand? This lacquer bucket.' Because a monk made a bow to the Zen master, the Zen master struck him five times with a stick. The monk said: 'What fault do I have?' The Zen master struck him five more times.
雪竇云。我不曾與人葛藤。前五棒。日照天臨。后五棒。云騰致雨。你若辨得。也好與五棒。
有僧禮辭。師問甚處去。云禮拜徑山去。師云。徑山忽問你此間佛法如何。汝作么生祇對。云待問即道。師便打。卻回顧鏡清云。這僧過在甚麼處。便吃棒。清云。問得徑山。徹困也。師云。徑山在浙中。因甚麼。問得徹困。清云。不見道。遠問近對。師休去。
師喚僧。僧應諾。師云。近前來。僧近前。師云去。
雲門舉問僧。你作么生。道得叉手句。你若道得叉手句。即見雪峰。
師問僧。甚處來。云浙中來。師云。舡來陸來。云二途俱不涉。師云。爭得到這裡。云有甚麼隔礙。師打趁出。
僧過十年後。再來。師問。甚處來。云。湖南來。師云。湖南與此間。相去多少。云不隔。師豎起拂子云。還隔這個么。若隔即不到也。師又打趁出。僧住后。凡見人便罵。有同行。聞得。特去相訪。乃問老兄到雪峰。有何言句不是。罵之不已。僧遂舉前話。被同行㖃罵。乃與說破。其僧悲泣。常夜間焚香。遙禮悔過。
師問僧。近離甚處。云覆舡。師云。生死海未渡。為甚麼覆卻舡。僧無對。
雪竇代云。久響雪峰。待這老漢擬議。拂袖便行。
僧后舉似覆舡。舡云。何不道
【現代漢語翻譯】 現代漢語譯本： 雪竇禪師說：『我不曾與人糾纏不清。前五棒，如日照當空，天意昭然；后五棒，如雲騰致雨，滋潤萬物。你如果能辨別清楚，也該給你五棒。』 有僧人前來告辭，雪峰禪師問：『你要去哪裡？』僧人說：『去禮拜徑山（寺名）』。雪峰禪師說：『徑山如果問你，我這裡的佛法如何，你打算怎麼回答？』僧人說：『等他問了再說。』雪峰禪師便打了他。然後回頭問鏡清禪師：『這僧人錯在哪裡？竟然捱打。』鏡清禪師說：『問得徑山禪師，讓他徹底為難了。』雪峰禪師說：『徑山在浙江，為什麼會問得他徹底為難？』鏡清禪師說：『沒聽過嗎？遠地的問題要用近處的答案來回答。』雪峰禪師說：『算了，別說了。』 雪峰禪師叫一個僧人。僧人應聲。雪峰禪師說：『走近前來。』僧人走近前。雪峰禪師說：『走開。』 雲門禪師舉例問僧人：『你怎樣說才能表達出叉手（佛教禮儀，合掌的一種）的含義？如果你能說出叉手的含義，就能見到雪峰禪師。』 雪峰禪師問僧人：『從哪裡來？』僧人說：『從浙江來。』雪峰禪師說：『是坐船來的還是走路來的？』僧人說：『兩條路都沒走。』雪峰禪師說：『那你怎麼到這裡的？』僧人說：『有什麼阻礙嗎？』雪峰禪師便打他，把他趕了出去。 那個僧人過了十年後，再次來到雪峰禪師處。雪峰禪師問：『從哪裡來？』僧人說：『從湖南來。』雪峰禪師說：『湖南和這裡，相隔多遠？』僧人說：『不隔。』雪峰禪師豎起拂塵說：『還隔著這個嗎？如果隔著，你就到不了這裡。』雪峰禪師又打他，把他趕了出去。這僧人後來住下來后，凡是見到人就罵。有個同行的僧人聽說了，特意去拜訪他，問：『老兄到雪峰禪師那裡，有什麼話不對嗎？』那僧人不停地罵。於是這個僧人就舉了之前的事情。被同行的僧人呵斥責罵，併爲他解釋清楚。那個僧人悲傷哭泣，常常在夜間焚香，遙遙地禮拜懺悔。 雪峰禪師問僧人：『最近離開哪裡？』僧人說：『覆舡（地名）。』雪峰禪師說：『生死之海還沒渡過，為什麼把船弄翻了？』僧人無言以對。 雪竇禪師代替僧人回答說：『早就仰慕雪峰禪師的大名，等這個老傢伙一開口，我就拂袖而去了。』 僧人後來把這件事告訴了覆舡禪師，覆舡禪師說：『你為什麼不說……』
【English Translation】 English version: Xuedou said, 'I have never entangled with anyone. The first five blows are like the sun shining in the sky, the divine will is clear; the latter five blows are like clouds rising and causing rain, nourishing all things. If you can discern clearly, you should also receive five blows.' A monk came to take his leave. Master Xuefeng asked, 'Where are you going?' The monk said, 'To pay respects at Jingshan (temple name).' Master Xuefeng said, 'If Jingshan suddenly asks you, what is the Buddha-dharma like here? How would you respond?' The monk said, 'I'll answer when he asks.' Master Xuefeng then struck him. He then turned to Jingqing and asked, 'What was this monk's fault that he received a beating?' Jingqing said, 'He asked Jingshan, leaving him completely stumped.' Master Xuefeng said, 'Jingshan is in Zhejiang, why would he be completely stumped?' Jingqing said, 'Haven't you heard? Distant questions are answered with nearby responses.' Master Xuefeng said, 'Forget it, never mind.' Master Xuefeng called a monk. The monk responded. Master Xuefeng said, 'Come closer.' The monk came closer. Master Xuefeng said, 'Leave.' Yunmen cited an example and asked a monk, 'How can you express the meaning of 'crossed hands' (a Buddhist gesture, a type of joined palms)? If you can express the meaning of crossed hands, you will see Master Xuefeng.' Master Xuefeng asked a monk, 'Where do you come from?' The monk said, 'From Zhejiang.' Master Xuefeng said, 'Did you come by boat or by land?' The monk said, 'I didn't take either route.' Master Xuefeng said, 'Then how did you get here?' The monk said, 'What's the obstacle?' Master Xuefeng then struck him and drove him out. After ten years, that monk came to Master Xuefeng again. Master Xuefeng asked, 'Where do you come from?' The monk said, 'From Hunan.' Master Xuefeng said, 'How far apart are Hunan and here?' The monk said, 'Not far.' Master Xuefeng raised his whisk and said, 'Is it not separated by this? If it is separated, you wouldn't have arrived here.' Master Xuefeng struck him again and drove him out. Later, after this monk settled down, he would scold anyone he saw. A fellow monk heard about this and made a special visit to him, asking, 'Brother, what did you say wrong at Master Xuefeng's place?' That monk kept scolding. So this monk cited the previous incident. He was scolded and rebuked by the fellow monk, who explained it clearly to him. That monk wept sadly and often burned incense at night, paying respects and repenting from afar. Master Xuefeng asked a monk, 'Where did you recently leave from?' The monk said, 'Fuchuan (place name).' Master Xuefeng said, 'The sea of birth and death has not yet been crossed, why did you capsize the boat?' The monk had no reply. Xuedou answered on behalf of the monk, 'I have long admired Master Xuefeng's great name, waiting for this old fellow to open his mouth, I would flick my sleeves and leave.' Later, the monk told this incident to Master Fuchuan, who said, 'Why didn't you say...'
渠無生死。僧再去。進此語。師云。此不是你語。云覆舡語。師云。我有二十棒。寄打覆舡。二十棒。老僧自吃。不幹阇梨事。
雪竇著語云。能區能別。能殺能活。若也辨得。天下橫行。
師問僧。甚處去。云識得即知去處。師云。你是了事人。亂走作么。雲和尚莫搽污人好。師云。我即不搽污你。古人吹布毛。作么生。與我說來看。云殘羹餿飯。已有人吃了。師休去。
雲門別前語云。筑著便作屎臭氣 又代后語云。將謂是鉆天鷂子。元來是死水裡蝦蟆。
雪竇出雪峰云。一死更不再活。
師問僧。名甚麼。云玄機。師云。日織多少。云寸絲不掛。師云。參堂去。僧才行三五步。師云。袈裟落地也。僧回首。師便打云。大好寸絲不掛。
師見僧召云。近前來。僧近前。師云。甚處去。云普請去。師云去。
雲門云。此是隨語識人。
師問僧。甚處來。云江西。師云。江西與此間。相去多少。云不遙。師豎起拂子云。還隔這個么。云若隔即遙也。師便打出。
師問僧。甚處來。云慧日。師云。來時。日出也未。云若日出。即融卻雪峰。師休去。
師問僧。近離甚處。云溈山。師云。溈山有何言句。云某甲曾問。如何是祖師西來意。山踞坐。師云。汝
【現代漢語翻譯】 現代漢語譯本： 那僧人沒有生死之別。僧人再次上前，說了這句話。趙州禪師說：『這不是你的話。』僧人說：『是覆舟（指傾覆的船，這裡可能指某種頓悟或變故）的話。』趙州禪師說：『我有二十棒，要寄打那覆舟。』僧人說：『這二十棒，老僧自己承受，不關阇梨（Acharya，阿阇梨，指老師）的事。』 雪竇禪師評論說：『能區分，能辨別，能殺，能活。如果能辨別清楚，就能天下橫行。』 趙州禪師問僧人：『哪裡去？』僧人說：『識得（明白）了就知道去處。』趙州禪師說：『你是個了事人（明白事理的人），亂跑什麼？』僧人說：『和尚不要玷污人好。』趙州禪師說：『我即不玷污你。古人吹布毛（比喻無事生非），怎麼說？與我說來聽聽。』僧人說：『殘羹餿飯，已經有人吃了。』趙州禪師便作罷。 雲門禪師對前一句話另作評論說：『一碰就作屎臭氣。』又代替后一句話說：『本以為是鉆天的鷂子（老鷹），原來是死水裡的蝦蟆（癩蛤蟆）。』 雪竇禪師引出雪峰禪師的話說：『一死更不再活。』 趙州禪師問僧人：『叫什麼名字？』僧人說：『玄機（指深奧的機理）。』趙州禪師說：『每日織多少？』僧人說：『寸絲不掛（一絲不掛，比喻不執著）。』趙州禪師說：『參堂去（到禪堂去）。』僧人才走了三五步，趙州禪師說：『袈裟落地了也。』僧人回頭，趙州禪師便打，說：『大好寸絲不掛。』 趙州禪師看見僧人，叫道：『近前來。』僧人走近前。趙州禪師說：『哪裡去？』僧人說：『普請（指寺院集體勞作）去。』趙州禪師說：『去吧。』 雲門禪師說：『這是隨語識人（根據言語來判斷人）。』 趙州禪師問僧人：『哪裡來？』僧人說：『江西。』趙州禪師說：『江西與此間，相去多少？』僧人說：『不遙遠。』趙州禪師豎起拂子（一種禪宗法器）說：『還隔著這個嗎？』僧人說：『若隔著就遙遠了。』趙州禪師便打出去。 趙州禪師問僧人：『哪裡來？』僧人說：『慧日（指佛法的智慧如太陽般光明）。』趙州禪師說：『來時，日出也未？』僧人說：『若日出，即融卻雪峰。』趙州禪師便作罷。 趙州禪師問僧人：『最近離開哪裡？』僧人說：『溈山（地名，也是溈山靈佑禪師的道場）。』趙州禪師說：『溈山有什麼言句？』僧人說：『某甲（古代僧人自稱）曾問，如何是祖師西來意（達摩祖師從西方來到中國的意圖）？』溈山禪師踞坐（兩腿張開，臀部著地而坐）。趙州禪師說：『你』
【English Translation】 English version: The monk had no birth or death. The monk approached again and said this. Master Zhao Zhou said, 'These are not your words.' The monk said, 'They are the words of an overturned boat (覆舡, fù chuán, referring to an overturned boat, possibly indicating a sudden enlightenment or change).' Master Zhao Zhou said, 'I have twenty blows to send to strike the overturned boat.' The monk said, 'These twenty blows, the old monk will take them himself; it is none of Acharya's (阇梨, Āchārya, meaning teacher) business.' Zen Master Xue Dou commented, 'Able to distinguish, able to differentiate, able to kill, able to give life. If one can discern clearly, one can roam freely under heaven.' Master Zhao Zhou asked a monk, 'Where are you going?' The monk said, 'Knowing (識得, shì dé) it, one knows where to go.' Master Zhao Zhou said, 'You are a person who understands (了事人, liǎo shì rén), why are you running around?' The monk said, 'Monk, don't defile a good person.' Master Zhao Zhou said, 'I am not defiling you. What did the ancients say about blowing cloth fluff (吹布毛, chuī bù máo, a metaphor for making something out of nothing)? Tell me about it.' The monk said, 'Leftover scraps and stale rice have already been eaten by someone.' Master Zhao Zhou then stopped. Zen Master Yun Men commented on the previous statement, 'Touching it, it becomes the stench of excrement.' He also replaced the latter statement, saying, 'I thought it was a soaring hawk (鷂子, yào zi), but it turned out to be a toad (蝦蟆, há ma) in stagnant water.' Zen Master Xue Dou quoted Zen Master Xue Feng, saying, 'Once dead, one will not live again.' Master Zhao Zhou asked a monk, 'What is your name?' The monk said, 'Xuan Ji (玄機, xuán jī, referring to profound mechanism).' Master Zhao Zhou said, 'How much do you weave daily?' The monk said, 'Not a thread hangs (寸絲不掛, cùn sī bù guà, not a thread hanging, a metaphor for non-attachment).' Master Zhao Zhou said, 'Go to the meditation hall (參堂去, cān táng qù).' The monk had only taken three or five steps when Master Zhao Zhou said, 'The kasaya (袈裟, jiā shā, monastic robe) has fallen to the ground.' The monk turned his head, and Master Zhao Zhou struck him, saying, 'Excellent, not a thread hangs.' Master Zhao Zhou saw a monk and called out, 'Come closer.' The monk came closer. Master Zhao Zhou said, 'Where are you going?' The monk said, 'Going to general labor (普請, pǔ qǐng, referring to communal work in the monastery).' Master Zhao Zhou said, 'Go then.' Zen Master Yun Men said, 'This is recognizing people by their words (隨語識人, suí yǔ shì rén, judging people based on their speech).' Master Zhao Zhou asked a monk, 'Where do you come from?' The monk said, 'Jiangxi.' Master Zhao Zhou said, 'How far is Jiangxi from here?' The monk said, 'Not far.' Master Zhao Zhou raised his whisk (拂子, fú zi, a Zen implement) and said, 'Is it still separated by this?' The monk said, 'If it is separated, then it is far.' Master Zhao Zhou then struck him and drove him out. Master Zhao Zhou asked a monk, 'Where do you come from?' The monk said, 'Hui Ri (慧日, huì rì, referring to the wisdom of the Buddha, like the bright sun).' Master Zhao Zhou said, 'When you came, had the sun risen yet?' The monk said, 'If the sun had risen, it would have melted Xue Feng.' Master Zhao Zhou then stopped. Master Zhao Zhou asked a monk, 'Where did you recently leave?' The monk said, 'Wei Shan (溈山, Wéi Shān, place name, also the monastery of Zen Master Wei Shan Ling You).' Master Zhao Zhou said, 'What words does Wei Shan have?' The monk said, 'I (某甲, mǒu jiǎ, ancient monastic self-reference) once asked, 'What is the meaning of the Patriarch's coming from the West (祖師西來意, zǔ shī xī lái yì, the intention of Bodhidharma coming from the West)?' Zen Master Wei Shan sat cross-legged (踞坐, jù zuò). Master Zhao Zhou said, 'You'
肯他否。云不肯。師云。溈山古佛子。速去禮拜懺悔。
有僧。舉似玄沙。沙云。山頭老漢。蹉過也不知。僧云。未審和尚尊意如何。沙云。大小溈山。被這僧一問。直得百雜碎。
僧問。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見性。如何。師打三棒。
其僧后問巖頭。頭打三掌。
雪竇云。應病與藥。且與三下。若也據令而行。合打多少。
僧問。古澗寒泉時如何。師云。瞪目不見底。云飲者如何。師云。不從口入。
僧后舉以趙州。州云。既不從口入。不可從鼻孔里入。僧卻理前問。州云。苦。僧進后語。州云死。
師聞。遙望作禮云。趙州古佛。從此不答話。
雪竇云。眾中商量。總云。雪峰不出這僧問頭。所以趙州不肯。如斯話會。深屈古人。雪竇即不然。斬釘截鐵。本分宗師。就下平高。難為作者。
天衣懷云。諸仁者。作么生會不答話底道理。讚歎趙州即不無。還知趙州片玉瑕生么。若人檢點得出。相如不誑于秦主。
僧問。牧童能歌能舞時如何。師下繩床作舞。
玄沙云。這老漢。腳跟未點地在。師云。子又作么生。玄沙乃撫掌三下。
僧問。乞師指示。師云。是甚麼。僧于言下大悟。
雲門云
【現代漢語翻譯】 現代漢語譯本 僧人問道：『肯他否？』（肯：認可，接受。他：指某種境界或狀態。否：不。） 雪峰義存禪師說：『不肯。』 雪峰義存禪師說：『溈山靈佑禪師是古佛的弟子，趕快去禮拜懺悔。』
有僧人，把這件事告訴玄沙師備禪師。 玄沙師備禪師說：『溈山靈佑禪師這個老頭，錯過機會也不知道。』 僧人問道：『不知和尚您的意思如何？』 玄沙師備禪師說：『好大的溈山靈佑禪師，被這個僧人一問，弄得支離破碎。』
僧人問道：『聲聞乘人見性，如同在夜晚看見月亮；菩薩乘人見性，如同在白天看見太陽。不知和尚您見性如何？』 雪峰義存禪師打了三棒。
那個僧人後來問巖頭全豁禪師，巖頭全豁禪師打了三掌。
雪竇重顯禪師說：『應病與藥，姑且打三下。如果按照規矩來，應該打多少？』
僧人問道：『古澗寒泉時如何？』（古澗寒泉：指清澈、寒冷的泉水。） 雪峰義存禪師說：『瞪大眼睛也看不見底。』 僧人問道：『飲用的人如何？』 雪峰義存禪師說：『不從口入。』
僧人後來把這話告訴趙州從諗禪師，趙州從諗禪師說：『既然不從口入，難道從鼻孔里入？』 僧人又重複之前的提問，趙州從諗禪師說：『苦。』 僧人繼續說後面的話，趙州從諗禪師說：『死。』
雪峰義存禪師聽聞此事，遙望作禮說：『趙州從諗禪師是古佛，從此不再回答話了。』
雪竇重顯禪師說：『大家商量，都說雪峰義存禪師沒有超出這僧人的提問。所以趙州從諗禪師不認可。像這樣的話頭，深深地委屈了古人。雪竇重顯禪師我就不一樣，斬釘截鐵，是本分的宗師。就下平高，難以讓作者滿意。』
天衣義懷禪師說：『各位仁者，怎麼理解不答話的道理？讚歎趙州從諗禪師沒有問題，還知道趙州從諗禪師的玉也有瑕疵嗎？如果有人能檢查出來，就像藺相如沒有欺騙秦王一樣。』
僧人問道：『牧童能歌能舞時如何？』 雪峰義存禪師下繩床作舞。
玄沙師備禪師說：『這個老漢，腳跟還沒有站穩。』 雪峰義存禪師說：『你又怎麼樣？』 玄沙師備禪師於是拍掌三下。
僧人問道：『乞求禪師指示。』 雪峰義存禪師說：『是什麼？』 僧人當下大悟。
雲門文偃禪師說……
English version A monk asked: 'Does he acknowledge it?' (Acknowledge: to recognize, to accept. He: refers to a certain state or realm. Does he: Does he acknowledge it?) Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'He does not.' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'Weishan Lingyou (Wei-shan Ling-yu) is an ancient Buddha's disciple. Quickly go and bow in repentance.'
A monk told this to Xuansha Shibei (Hsuan-sha Shih-pei). Xuansha Shibei (Hsuan-sha Shih-pei) said: 'That old man on the mountain, Weishan Lingyou (Wei-shan Ling-yu), missed the opportunity and doesn't even know it.' The monk asked: 'I wonder, what is your meaning, Venerable?' Xuansha Shibei (Hsuan-sha Shih-pei) said: 'Such a great Weishan Lingyou (Wei-shan Ling-yu), being asked by this monk, is utterly shattered.'
A monk asked: 'A Shravaka (Sravaka) sees the nature like seeing the moon at night; a Bodhisattva sees the nature like seeing the sun in the daytime. I wonder, how do you, Venerable, see the nature?' Xuefeng Yicun (Hsueh-feng I-ts'un) struck him three times with his staff.
Later, that monk asked Yantou Quanhuo (Yen-t'ou Ch'uan-huo), who slapped him three times.
Xuedou Chongxian (Hsueh-tou Ch'ung-hsien) said: 'Giving medicine according to the illness, he provisionally strikes three times. If acting according to the rules, how many times should he strike?'
A monk asked: 'What about the ancient stream's cold spring?' (Ancient stream's cold spring: refers to clear, cold spring water.) Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'Staring with wide eyes, you cannot see the bottom.' The monk asked: 'What about the one who drinks it?' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'It does not enter through the mouth.'
Later, the monk told this to Zhaozhou Congshen (Chao-chou Ts'ung-shen), who said: 'Since it does not enter through the mouth, could it enter through the nostrils?' The monk repeated the previous question, and Zhaozhou Congshen (Chao-chou Ts'ung-shen) said: 'Suffering.' The monk continued with the following words, and Zhaozhou Congshen (Chao-chou Ts'ung-shen) said: 'Death.'
Xuefeng Yicun (Hsueh-feng I-ts'un), hearing of this, bowed from afar and said: 'Zhaozhou Congshen (Chao-chou Ts'ung-shen) is an ancient Buddha; from now on, he will not answer questions.'
Xuedou Chongxian (Hsueh-tou Ch'ung-hsien) said: 'Everyone discussed it and said that Xuefeng Yicun (Hsueh-feng I-ts'un) did not surpass this monk's question. Therefore, Zhaozhou Congshen (Chao-chou Ts'ung-shen) did not acknowledge it. Such a topic deeply wronged the ancients. I, Xuedou Chongxian (Hsueh-tou Ch'ung-hsien), am different; I am decisive and a master of my own school. To judge the high from the low is difficult for the author to be satisfied.'
Tianyi Yihuai (T'ien-i Huai) said: 'All of you, how do you understand the principle of not answering questions? Praising Zhaozhou Congshen (Chao-chou Ts'ung-shen) is fine, but do you know that Zhaozhou Congshen (Chao-chou Ts'ung-shen)'s jade also has flaws? If someone can find them, it would be like Lin Xiangru (Lin Hsiang-ju) not deceiving the King of Qin.'
A monk asked: 'What about when the cowherd can sing and dance?' Xuefeng Yicun (Hsueh-feng I-ts'un) stepped down from the rope bed and danced.
Xuansha Shibei (Hsuan-sha Shih-pei) said: 'This old man's heels have not touched the ground.' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'What about you?' Xuansha Shibei (Hsuan-sha Shih-pei) then clapped his hands three times.
A monk asked: 'I beg the master for instruction.' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'What is it?' The monk had a great enlightenment at those words.
Yunmen Wenyan (Yun-men Wen-yen) said...
【English Translation】 English version A monk asked: 'Does he acknowledge it?' (Acknowledge: to recognize, to accept. He: refers to a certain state or realm. Does he: Does he acknowledge it?) Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'He does not.' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'Weishan Lingyou (Wei-shan Ling-yu) is an ancient Buddha's disciple. Quickly go and bow in repentance.'
A monk told this to Xuansha Shibei (Hsuan-sha Shih-pei). Xuansha Shibei (Hsuan-sha Shih-pei) said: 'That old man on the mountain, Weishan Lingyou (Wei-shan Ling-yu), missed the opportunity and doesn't even know it.' The monk asked: 'I wonder, what is your meaning, Venerable?' Xuansha Shibei (Hsuan-sha Shih-pei) said: 'Such a great Weishan Lingyou (Wei-shan Ling-yu), being asked by this monk, is utterly shattered.'
A monk asked: 'A Shravaka (Sravaka) sees the nature like seeing the moon at night; a Bodhisattva sees the nature like seeing the sun in the daytime. I wonder, how do you, Venerable, see the nature?' Xuefeng Yicun (Hsueh-feng I-ts'un) struck him three times with his staff.
Later, that monk asked Yantou Quanhuo (Yen-t'ou Ch'uan-huo), who slapped him three times.
Xuedou Chongxian (Hsueh-tou Ch'ung-hsien) said: 'Giving medicine according to the illness, he provisionally strikes three times. If acting according to the rules, how many times should he strike?'
A monk asked: 'What about the ancient stream's cold spring?' (Ancient stream's cold spring: refers to clear, cold spring water.) Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'Staring with wide eyes, you cannot see the bottom.' The monk asked: 'What about the one who drinks it?' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'It does not enter through the mouth.'
Later, the monk told this to Zhaozhou Congshen (Chao-chou Ts'ung-shen), who said: 'Since it does not enter through the mouth, could it enter through the nostrils?' The monk repeated the previous question, and Zhaozhou Congshen (Chao-chou Ts'ung-shen) said: 'Suffering.' The monk continued with the following words, and Zhaozhou Congshen (Chao-chou Ts'ung-shen) said: 'Death.'
Xuefeng Yicun (Hsueh-feng I-ts'un), hearing of this, bowed from afar and said: 'Zhaozhou Congshen (Chao-chou Ts'ung-shen) is an ancient Buddha; from now on, he will not answer questions.'
Xuedou Chongxian (Hsueh-tou Ch'ung-hsien) said: 'Everyone discussed it and said that Xuefeng Yicun (Hsueh-feng I-ts'un) did not surpass this monk's question. Therefore, Zhaozhou Congshen (Chao-chou Ts'ung-shen) did not acknowledge it. Such a topic deeply wronged the ancients. I, Xuedou Chongxian (Hsueh-tou Ch'ung-hsien), am different; I am decisive and a master of my own school. To judge the high from the low is difficult for the author to be satisfied.'
Tianyi Yihuai (T'ien-i Huai) said: 'All of you, how do you understand the principle of not answering questions? Praising Zhaozhou Congshen (Chao-chou Ts'ung-shen) is fine, but do you know that Zhaozhou Congshen (Chao-chou Ts'ung-shen)'s jade also has flaws? If someone can find them, it would be like Lin Xiangru (Lin Hsiang-ju) not deceiving the King of Qin.'
A monk asked: 'What about when the cowherd can sing and dance?' Xuefeng Yicun (Hsueh-feng I-ts'un) stepped down from the rope bed and danced.
Xuansha Shibei (Hsuan-sha Shih-pei) said: 'This old man's heels have not touched the ground.' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'What about you?' Xuansha Shibei (Hsuan-sha Shih-pei) then clapped his hands three times.
A monk asked: 'I beg the master for instruction.' Xuefeng Yicun (Hsueh-feng I-ts'un) said: 'What is it?' The monk had a great enlightenment at those words.
Yunmen Wenyan (Yun-men Wen-yen) said...
。雪峰向伊道甚麼。
僧與師。造龕子了。白雲。和尚龕子成也。師云。舁將來。堂前著。僧舁來。師才見。便問大眾道。得第一句。即留取。如是再問。
有僧出雲。某甲咨和尚。師便喝云。莫𡱰沸。便將龕子燒卻。
聯燈會要卷第二十一
余乾道初。客建康蔣山。邂逅泉州一老僧。有巖頭錄。因閱之。見其問僧。甚處去。僧云。入嶺。禮拜雪峰去。巖頭云。雪峰若問你。巖頭如何。但向他道。巖頭近日在湖邊住。只將三文。買個撈波子。撈蝦捷蜆。且恁么過時。因問老僧。余閱巖頭錄。他本盡作老婆。此云撈波。何也。渠笑云。老婆誤也。巖頭雪峰皆鄉人。吾鄉以撈蝦竹具。曰撈波也。鄉人至今。如是呼之。後人訛聽。作老婆字。教人一向作禪會。巖頭錄他本。作買個妻子。雪峰錄作買個老婆。後來真凈舉了云。我只將一文錢。娶個黑妻子。所謂字經三寫。烏焉成馬。于宗門雖無利害。不可不知。雪峰空禪師頌。有云。三文撈波年代深。化成老婆黑而丑。蓋方語有所不知。不足怪也。
如福州諺曰。打野堆者。成堆打鬨也。今明招錄中。作打野榸。後來圓悟碧巖集中解云。野榸乃山上燒不過底火柴頭。可與老婆。一狀領過也。 卍新續藏第 79 冊 No. 1557 聯燈會
【現代漢語翻譯】 雪峰（Xuefeng，人名，禪宗大師）向他說了什麼？
一個僧人對老師說：『龕子（kanzi，存放佛像的小閣子）做好了。』白雲（Baiyun，地名或人名）說：『和尚（heshang，對僧人的尊稱）的龕子做好了。』老師說：『抬過來，放在大堂前。』僧人抬來了。老師剛一見到，便問大眾道：『答得出第一句（指禪宗的開悟之語），就留下它。』像這樣再次發問。
有個僧人站出來說：『我來請教和尚。』老師便喝斥道：『不要喧譁！』然後就把龕子燒掉了。
《聯燈會要》卷第二十一
我在乾道初年，客居建康蔣山（Jiankang Jiangshan，地名）。偶然遇到一位泉州（Quanzhou，地名）來的老僧，他有《巖頭錄》（Yantou Lu，禪宗語錄）。我於是閱讀它，看到其中記載巖頭（Yantou，人名，禪宗大師）問僧人：『去哪裡？』僧人說：『入嶺（ru ling，進入山嶺），去禮拜雪峰（Xuefeng，人名，禪宗大師）。』巖頭說：『雪峰如果問你，巖頭如何？你只管對他說：巖頭近日在湖邊住，只用三文錢，買個撈波子（laobozi，方言，撈蝦的竹製工具），撈蝦捉蜆，就這樣過日子。』我於是問老僧：『我閱讀《巖頭錄》，其他版本都寫作『老婆』，這裡卻說是『撈波』，這是為什麼呢？』他笑著說：『老婆是錯的。巖頭和雪峰都是同鄉人，我們鄉里把撈蝦的竹製工具叫做『撈波』。鄉里人至今還是這樣稱呼它。後人聽錯了，就寫作『老婆』二字，教人一味地往禪會方面去理解。』《巖頭錄》的其他版本，寫作『買個妻子』，《雪峰錄》寫作『買個老婆』。後來真凈（Zhenjing，人名，禪宗大師）舉了這個例子說：『我只用一文錢，娶個黑妻子。』這就是所謂的『字經三寫，烏焉成馬』。對於宗門來說，雖然沒有利害關係，但不可不知。
雪峰空禪師（Xuefeng Kong Chanshi，人名，禪宗大師）的頌詞中，有這樣一句：『三文撈波年代深，化成老婆黑而丑。』大概是因為方言有所不知，不足為怪。
例如福州（Fuzhou，地名）的諺語說：『打野堆（da yedui），』就是成羣結夥地哄騙的意思。現在明招錄（Mingzhao Lu）中，寫作『打野榸（da yezhai）』。後來圓悟碧巖集（Yuanwu Biyan Ji）中解釋說：『野榸（yezhai）乃是山上燒不盡的柴火頭，可以和老婆一起，一併領過。』 《卍新續藏》第79冊 No. 1557 《聯燈會》
【English Translation】 What did Xuefeng (Xuefeng, a name, a Zen master) say to him?
A monk said to the teacher: 'The niche (kanzi, a small cabinet for storing Buddha statues) is ready.' Baiyun (Baiyun, a place name or a person's name) said: 'The abbot's (heshang, a respectful term for monks) niche is ready.' The teacher said: 'Carry it here and place it in front of the hall.' The monk carried it over. As soon as the teacher saw it, he asked the assembly: 'If you can answer the first phrase (referring to the enlightenment words of Zen), then keep it.' He asked again in this way.
A monk came forward and said: 'I would like to ask the abbot.' The teacher then shouted: 'Don't make noise!' Then he burned the niche.
Compendium of the Lamp, Volume 21
In the early years of Qiandao, I was a guest at Jiangshan (Jiankang Jiangshan, a place name) in Jiankang. I happened to meet an old monk from Quanzhou (Quanzhou, a place name), who had the 'Yantou Records' (Yantou Lu, Zen records). So I read it and saw that Yantou (Yantou, a name, a Zen master) asked a monk: 'Where are you going?' The monk said: 'Entering the mountains (ru ling), to pay respects to Xuefeng (Xuefeng, a name, a Zen master).' Yantou said: 'If Xuefeng asks you, what about Yantou? Just tell him: Yantou has been living by the lake recently, spending only three coins to buy a laobozi (laobozi, dialect, a bamboo tool for catching shrimp), catching shrimp and clams, and just passing the time like that.' So I asked the old monk: 'I read the 'Yantou Records', and other versions all write 'wife' (laopo), but here it says 'laobo', why is that?' He smiled and said: ''Wife' is wrong. Yantou and Xuefeng are both from the same hometown, and in our hometown, we call the bamboo tool for catching shrimp 'laobo'. People in the hometown still call it that way today. Later people misheard it and wrote the characters 'wife', teaching people to understand it only in terms of Zen meetings.' Other versions of the 'Yantou Records' write 'buy a wife', and the 'Xuefeng Records' write 'buy a wife'. Later, Zhenjing (Zhenjing, a name, a Zen master) cited this example and said: 'I only spent one coin to marry a black wife.' This is the so-called 'a word written three times, a crow becomes a horse'. Although it is not harmful to the Zen school, it is important to know.
In the eulogy of Zen Master Xuefeng Kong (Xuefeng Kong Chanshi, a name, a Zen master), there is a sentence: 'Three-coin laobo has a long history, transformed into a black and ugly wife.' It is probably because of the lack of knowledge of the dialect, which is not surprising.
For example, the proverb in Fuzhou (Fuzhou, a place name) says: 'da yedui,' which means to deceive in groups. Now in the Mingzhao Records, it is written as 'da yezhai'. Later, the Yuanwu Biyan Collection explained: 'yezhai is the firewood that cannot be burned out on the mountain, which can be taken together with the wife.' Supplement to the Buddhist Canon, Volume 79, No. 1557, Compendium of the Lamp
要
聯燈會要卷第二十二
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第六世
鼎州德山宣鑒禪師法嗣下
泉州瓦棺和尚(凡一)
師在德山。為侍者。德山斫木欲。山將一碗水。度與師。師接得吃卻。山云。會么。師云。不會。山又將一碗水。度與師。師接得又吃卻。山云會么。師云不會。山云。何不成褫取那不會底。師云。不會又成褫個甚麼。山云。大似個鐵橛。
師住后。雪峰相訪。茶話次。峰問。當年在德山。斫木因緣。作么生。師云。先師當時肯我。峰云。和尚離先師太早。其時面前。有一碗水。峰云。將水來。師度與峰。峰接得便潑卻。
雲門云。莫壓良為賤。
襄州高亭簡禪師(凡一)
師初見德山。在江岸坐。即隔江問訊。山以扇子招之。師忽然契悟。橫趍而過。更不渡江。遂返高亭。住持。
洪州大寧感潭資國和尚(凡一)
白兆來問。家內停喪。請師慰問。師云。苦痛蒼天。兆云。死卻父耶。死卻母耶。師便打出。
師凡遇僧來。多以拄杖打趁。
潭州石霜慶諸禪師法嗣
筠州九峰道虔禪師(凡五)
福州劉氏子。師為石霜侍者。霜遷化。眾請第一座。繼踵。師云。須會
【現代漢語翻譯】 現代漢語譯本 聯燈會要卷第二十二
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第六世
鼎州德山宣鑒禪師法嗣下
泉州瓦棺和尚(凡一)
師在德山(地名)。為侍者。德山斫木欲。山將一碗水，遞給師。師接過喝了。德山問：『會么？』師說：『不會。』德山又將一碗水，遞給師。師接過又喝了。德山問：『會么？』師說：『不會。』德山說：『何不成褫取那不會底？』師說：『不會又成褫個甚麼？』德山說：『大似個鐵橛。』
師住持后，雪峰(禪師名號)來拜訪。茶話時，雪峰問：『當年在德山，斫木因緣，作么生？』師說：『先師當時肯我。』雪峰說：『和尚離先師太早。其時面前，有一碗水。』雪峰說：『將水來。』師遞給雪峰，雪峰接過便潑了。
雲門(禪師名號)說：『莫壓良為賤。』
襄州高亭簡禪師(凡一)
師初見德山(禪師名號)，在江岸坐。即隔江問訊。德山以扇子招之。師忽然契悟，橫趍而過，更不渡江，遂返高亭(地名)，住持。
洪州大寧感潭資國和尚(凡一)
白兆(人名)來問：『家內停喪，請師慰問。』師說：『苦痛蒼天。』白兆說：『死卻父耶？死卻母耶？』師便打出。
師凡遇僧來，多以拄杖打趁。
潭州石霜慶諸禪師法嗣
筠州九峰道虔禪師(凡五)
福州劉氏子。師為石霜(禪師名號)侍者。石霜遷化。眾請第一座，繼踵。師云：『須會』
【English Translation】 English version Lian Deng Hui Yao, Volume 22
Compiled by Wu Ming, a Bhiksu (Buddhist monk) of Chongfu Chan Monastery in Quanzhou, a successor of the ancestral teachers.
Sixth Generation from Qingyuan
Lineage of Chan Master Xuanjian of Deshan in Dingzhou
Vaggu-monk of Quanzhou (One instance)
The Master was at Deshan (place name) as an attendant. Deshan was chopping wood. Deshan offered the Master a bowl of water. The Master took it and drank it. Deshan asked, 'Do you understand?' The Master said, 'I do not understand.' Deshan offered the Master another bowl of water. The Master took it and drank it again. Deshan asked, 'Do you understand?' The Master said, 'I do not understand.' Deshan said, 'Why not completely strip away that which does not understand?' The Master said, 'If I do not understand, what is there to strip away?' Deshan said, 'It's just like an iron pestle.'
After the Master took residence, Xuefeng (Chan master's name) came to visit. During tea, Xuefeng asked, 'What about the circumstances of chopping wood when you were at Deshan?' The Master said, 'The late teacher acknowledged me at that time.' Xuefeng said, 'Venerable Monk, you left the late teacher too early. At that time, there was a bowl of water in front of you.' Xuefeng said, 'Bring the water here.' The Master handed it to Xuefeng, who took it and splashed it away.
Yunmen (Chan master's name) said, 'Do not oppress the good to make them base.'
Chan Master Jian of Gaoting in Xiangzhou (One instance)
The Master first saw Deshan (Chan master's name) sitting on the riverbank. He immediately greeted him from across the river. Deshan beckoned him with a fan. The Master suddenly had an awakening, rushed across, and did not cross the river again, then returned to Gaoting (place name) to reside.
Venerable Monk Gantan Ziguo of Daning in Hongzhou (One instance)
Baizhao (person's name) came to ask, 'There is a funeral at home, please offer your condolences.' The Master said, 'Bitterly painful heavens.' Baizhao said, 'Did the father die? Did the mother die?' The Master then struck him out.
Whenever monks came to visit, the Master often drove them away with his staff.
Lineage of Chan Master Qingzhu of Shishuang in Tanzhou
Chan Master Daoqian of Jiufeng in Yunzhou (Five instances)
A son of the Liu family in Fuzhou. The Master was an attendant to Shishuang (Chan master's name). When Shishuang passed away, the assembly requested the first seat to continue the lineage. The Master said, 'Must understand.'
先師意始得。座云。先師有甚麼意。師云。先師道。休去歇去。一念萬年去。寒灰枯木去。古廟香爐去。冷湫湫地去。如一條白練去。作么生。座云。明一色邊事。師云。元來不會先師意。座云。你不肯我那。裝香事。座乃焚香云。我若不會先師意。香菸起處即脫去不得。果隨香菸脫去。師撫其背云。坐脫立亡。即不無首座。先師意。未夢見在。
南華昺云。透生死關。高超世表。秉殺活劍。獨踞寰中。若非智眼洞明。未免扶籬摸壁。要會么。春蘭與秋菊。各一時榮。
僧問。無間中人。行甚麼行。師云。畜生行。云畜生復行甚麼行。師云。無間行。云此猶是長生路上人。師云。須知有不共命者。云不共甚麼命。師云。長生氣不常。
師復云。還識命么。欲知命。流泉是命。湛寂是身。千波競起。是文殊境界。一亙晴空。是普賢床榻。其次借一句子是指月。于中事是話月。從上宗門中事。如節度使信旗。相似。且如諸方先德。未建立許多名目。指陳已前。兄弟。約甚麼體格商量。到這裡。不假三寸。試道看。不假耳根。試辨聽看。不假眼根。試辨白看。所以道。聲前拋不出。句后不藏形。盡乾坤。都盧是汝諸人本體。向甚麼處。著眼耳鼻舌。若向意根下。圖度作解。盡未來際。未有了日。所以洞山
【現代漢語翻譯】 現代漢語譯本：
先師的意旨我才剛領會到。有僧人問道：『先師有什麼意旨？』
師父說：『先師說，放下，歇息，一念之間便是萬年。像寒冷的灰燼，枯槁的樹木，古老的廟宇，冰冷的香爐一樣，冷冷清清地離去，像一條潔白的絲綢一樣離去。』
僧人說：『這是明明白白的一色邊事。』
師父說：『原來你不會先師的意旨。』
僧人說：『你不認可我嗎？』於是點燃香。
僧人焚香說：『如果我不會先師的意旨，香菸升起之處，我便無法脫身。』說完，便隨著香菸脫身離去。
師父拍著他的背說：『坐著死去，站著離去，這並非難事。但先師的意旨，你還沒夢到呢。』
南華昺說：『透出生死關，高超出世俗，掌握殺活之劍，獨自佔據天地之間。如果不是智慧之眼洞察明白，難免會扶著籬笆摸索墻壁。想要領會嗎？春蘭和秋菊，各自在不同的時節綻放。』
有僧人問：『地獄中的人，行的是什麼行？』
師父說：『畜生行。』
僧人問：『畜生又行的是什麼行？』
師父說：『無間行。』
僧人說：『這仍然是長生路上的人。』
師父說：『須知有不與命運共同者。』
僧人問：『不共什麼命？』
師父說：『長生氣不常在。』
師父又說：『還認識命嗎？想要知道命，流動的泉水就是命，澄澈寂靜就是身。千波競起，是文殊(Manjusri, 智慧的象徵)的境界，萬里晴空，是普賢(Samantabhadra, 大行愿的象徵)的床榻。其次，借用一句話來指月亮，其中的事情是談論月亮。從上古宗門中的事情，就像節度使的信旗一樣。比如各地的先賢，還沒有建立這麼多的名目，指點陳述之前，各位，用什麼體格來商量？到了這裡，不借助三寸之舌，試著說說看。不借助耳根，試著辨聽看。不借助眼根，試著辨別明白看。所以說，聲音之前拋不出去，語句之後不隱藏形跡。整個天地，都是你們諸位的本體。向什麼地方，安放眼耳鼻舌？如果用意根來揣測理解，直到未來無盡之時，也不會有明白的一天。所以洞山(Dongshan)。』
【English Translation】 English version:
I have only just begun to understand the meaning of the late master. A monk in the assembly asked, 'What is the late master's meaning?'
The master said, 'The late master said, 'Let go, rest, a single thought is ten thousand years. Like cold ashes, withered trees, ancient temples, cold incense burners, depart coldly and quietly, like a white silk departing.'
The monk said, 'This is clearly a matter of one color.'
The master said, 'So you do not understand the late master's meaning.'
The monk said, 'Do you not approve of me?' Then he lit incense.
The monk burned incense and said, 'If I do not understand the late master's meaning, I will not be able to escape from where the incense smoke rises.' After saying this, he departed with the incense smoke.
The master patted his back and said, 'Sitting in death, standing in departure, is not difficult. But the late master's meaning, you have not even dreamed of it yet.'
Nanhua Bing said, 'Penetrate the gate of birth and death, transcend the world, wield the sword of killing and giving life, and dwell alone in the universe. If not for the clear insight of the wisdom eye, one will inevitably grope along the fence. Do you want to understand? Spring orchids and autumn chrysanthemums each bloom in their own season.'
A monk asked, 'What practice do people in Avici (Avici, the lowest level of hell) practice?'
The master said, 'Animal practice.'
The monk asked, 'What practice do animals practice?'
The master said, 'Avici practice.'
The monk said, 'This is still a person on the road to longevity.'
The master said, 'Know that there are those who do not share the same fate.'
The monk asked, 'Do not share what fate?'
The master said, 'The energy of longevity is not constant.'
The master further said, 'Do you recognize fate? If you want to know fate, the flowing spring is fate, serene stillness is the body. The myriad waves rising in competition are the realm of Manjusri (Manjusri, symbol of wisdom), the clear sky stretching for ten thousand miles is the bed of Samantabhadra (Samantabhadra, symbol of great vows). Next, using a phrase to point to the moon, the matter within is talking about the moon. Matters in the ancestral gate from above are like the credentials of a military commissioner. For example, the virtuous ones of various places, before establishing so many names and pointing out and stating, brothers, what kind of framework do you use to discuss? Arriving here, without relying on the three-inch tongue, try to speak. Without relying on the ear, try to discern and listen. Without relying on the eye, try to distinguish and clarify. Therefore, it is said, 'Cannot be thrown out before the sound, does not hide form after the phrase.' The entire universe is all of your original substance. Where do you place your eyes, ears, nose, and tongue? If you use the root of intention to speculate and understand, until the endless future, there will be no day of understanding. Therefore, Dongshan (Dongshan).'
和尚道。擬將心意學玄宗。狀似西行卻向東。珍重。
僧問。承師有言。諸聖間出。只是傳語底人。是否。師云。是。云世尊一手指天。一手指地云。天下天下。唯我獨尊。為甚麼。喚作傳語底人。師云。只為他一手指天。一手指地。所以喚作傳語人。
僧問。如何是自己。師云。更問阿誰。云便恁么承當時如何。師云。須彌上不可戴須彌。
僧問。一筆丹青。為甚麼。邈志公真不得。師云。僧繇卻許志公。僧云。為甚麼。繇卻許志公。師云。烏龜稽首須彌柱。
臺州涌泉景欣禪師(凡四)
示眾云。若是應世傍借。儘是千差門頭事。善惡二念未生時。是法身體。才生屬報身。報屬化。一化千化。我道盡處為身。空處為座。萬行為衣。只喚作三世。因圓果滿。是菩提成立處。直得白衣拜相。善財龍女。屠兒廣額。拋刀便行。乃是一乘圓頓。猶是時人凈土。亦云一生補處。直得無方絕所。物物不拘。亦是佛地愚。若是渠爭肯坐著方所。我道出不隨應入不居空。內證見寂。即落守蘊。外證明空。即落明蘊。有見落常。無見落斷。不有不無。即落中道。若不知有此事。盡被人天帶將去。切須在意。莫作等閑。
示眾云。我四十年。在這裡。尚自有走作。汝等諸人。莫開大口。見解人多
【現代漢語翻譯】 現代漢語譯本： 和尚說：想要用心意去學習玄宗的道理，卻好像要向西走，結果反而向東去了。珍重啊！
有僧人問道：聽聞禪師您說，諸位聖人相繼出現，只不過是傳話的人而已，是這樣嗎？禪師說：是的。僧人又說：世尊一手指天，一手指地說：『天上天下，唯我獨尊。』為什麼（世尊）被稱為傳話的人呢？禪師說：正因為他一手指天，一手指地，所以才被稱為傳話的人。
有僧人問道：什麼是自己？禪師說：你還要問誰？僧人說：如果這樣，當初承當的時候又是如何呢？禪師說：須彌山上不可再戴須彌山。
有僧人問道：一筆丹青，為什麼畫不像邈志公的真容？禪師說：畫家張僧繇卻認可志公。僧人問：為什麼張僧繇卻認可志公？禪師說：烏龜向須彌山柱稽首。
臺州涌泉景欣禪師（共四則）
景欣禪師開示大眾說：如果是應世隨緣，都是千差萬別的事情。善惡二念尚未產生的時候，就是法身本體。一旦產生，就屬於報身。報身又屬於化身。一化千化。我說，窮盡之處就是身，空曠之處就是座，萬行就是衣。這只是稱作三世。因圓滿，果成熟，就是菩提成立的地方。直接讓白衣拜為宰相，善財童子和龍女，屠夫和廣額，放下屠刀就走，這便是一乘圓頓的教法，仍然是世人所說的凈土，也稱為一生補處。直接達到無方無所，萬物都不受拘束，這也是佛的境界，愚昧的人啊。如果他們肯安於固定的場所嗎？我說，出世不隨應，入世不居空，內在證悟寂滅，就落入了守蘊的執著；外在證明空性，就落入了明蘊的執著；有見就落入常，無見就落入斷，不有不無，就落入中道。如果不知道這些道理，就會被人天所牽引。一定要在意，不要等閒視之。
景欣禪師開示大眾說：我在這裡四十年，尚且還有走動作為。你們這些人，不要誇誇其談，有見解的人很多。
【English Translation】 English version: The monk said: Intending to use the mind to learn the profound teachings, it's like heading west but going east instead. Cherish this!
A monk asked: I heard you say, Master, that all the sages who appear in the world are merely messengers. Is that so? The Master said: Yes. The monk then said: When the World-Honored One pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one,' why is he called a messenger? The Master said: Precisely because he pointed one finger to the sky and one finger to the earth, he is called a messenger.
A monk asked: What is oneself? The Master said: Who else are you going to ask? The monk said: If that's the case, how was it when you initially took on the responsibility? The Master said: One cannot place Mount Sumeru (Sumeru, a cosmic mountain) on top of Mount Sumeru.
A monk asked: Why can't a painting capture the true likeness of Zhi Gong (Zhi Gong, a Buddhist monk)? The Master said: The painter Seng You (Seng You, a famous painter) acknowledged Zhi Gong. The monk asked: Why did Seng You acknowledge Zhi Gong? The Master said: The turtle bows to the Sumeru pillar.
Chan Master Jingxin (Jingxin, a Chan master) of Yongquan Monastery in Taizhou (four excerpts)
The Master addressed the assembly, saying: If one responds to the world by borrowing from circumstances, it's all matters of myriad differences. When the two thoughts of good and evil have not yet arisen, that is the Dharmakaya (Dharmakaya, the body of the law). Once they arise, they belong to the Sambhogakaya (Sambhogakaya, the body of bliss). The Sambhogakaya belongs to the Nirmanakaya (Nirmanakaya, the body of transformation). One transformation becomes a thousand transformations. I say, the place where it ends is the body, the empty place is the seat, and the myriad practices are the robe. This is simply called the three worlds. When the cause is complete and the fruit is ripe, that is where Bodhi (Bodhi, enlightenment) is established. Directly causing a commoner to be appointed as prime minister, Sudhana (Sudhana, a youth who sought enlightenment) and the Dragon Girl, the butcher and Guang'e (Guang'e, a fierce warrior), dropping their knives and leaving immediately, this is the perfect and sudden teaching of the One Vehicle, which is still the Pure Land that people speak of, also called the 'one lifetime to Buddhahood'. Directly reaching the point where there is no direction and no place, where all things are not constrained, this is also the Buddha's realm, you fools. Would they be willing to sit in a fixed place? I say, going out does not follow circumstances, and entering does not dwell in emptiness. Internal realization of stillness falls into clinging to the skandhas (skandhas, the five aggregates); external proof of emptiness falls into clinging to the skandha of consciousness; having views falls into permanence, having no views falls into annihilation; neither having nor not having falls into the middle way. If you do not know these things, you will be led away by humans and devas (devas, gods). You must pay attention and not take it lightly.
Master Jingxin addressed the assembly, saying: I have been here for forty years, and I still have activities. All of you, do not boast, there are many people with understanding.
。行解人。萬中無一個半個。見解言語。總要知通。若識不盡。敢道輪迴去在。為何如此。蓋為識漏未盡。汝但盡卻今時。即得成立。亦喚作立中功。轉功就他去。亦喚作就中功親他去。我所以道。親人不得度。渠不度親人。恁么譬喻。尚不會薦得。渾侖底。但管取信。亂動舌頭。不見洞山道。相續也大難。汝須知有此事。若不知有此事。啼哭有日在。
雪峰相訪。及去。師門送。峰入轎了。師云。這個四人舁。那個幾人舁。峰涌身起云。道甚麼。師再問。峰云。行行。他不會。師云。知即知。即是道不得。
強德二禪客。路次見師騎牛。禪客云。頭角甚分明。爭奈騎者不識。師驟牛而去。二禪客。憩于樹下煎茶。師回來。下牛相問訊。與坐喫茶。師問近離甚處。云那邊。師云。那邊事作么生。僧提起茶盞。師云。猶是這邊事。那邊事作么生。二人無對。師云。莫道騎者不識好。
潭州云蓋志元禪師(凡三)
師問云居。某甲不奈何時如何。居云。只為工夫不到。師不禮拜而退。
后問石霜。霜云。非但阇梨。老僧亦不柰何。雲和尚。因甚麼。不奈何。霜云。我若奈何。便拈卻你不奈何。師乃作禮求入室。
師因僧問石霜。萬戶俱閉。即不問。百戶俱開時如何。霜云。堂中事作
【現代漢語翻譯】 現代漢語譯本：修行和理解佛法的人，一萬個人中也沒有一個半個。對於見解和言語，總要通達明瞭。如果認識不透徹，就敢說還會繼續輪迴。為什麼會這樣呢？因為認識上的漏洞還沒有完全消除。你只要消除現在的這些漏洞，就能獲得成就。這也叫做『立中功』。把功勞轉移到他處，也叫做『就中功』，親近他處。我之所以說，親近的人不能得度，因為他不度親近的人。這樣的比喻，尚且不能領會，真是糊塗啊。只要相信就好，不要亂動舌頭。沒看見洞山（Dongshan）道嗎？『相續也大難』。你必須知道有這件事。如果不知道這件事，哭泣的日子還在後頭。 雪峰（Xuefeng）來拜訪，離開時，師父送他。雪峰（Xuefeng）進入轎子后，師父說：『這四個人抬的轎子，那個人幾個人抬？』雪峰（Xuefeng）起身說：『說什麼？』師父再次問。雪峰（Xuefeng）說：『走吧走吧。』他不會。師父說：『知道是知道，就是說不出來。』 強（Qiang）和德（De）兩位禪客，在路上遇見師父騎牛。禪客說：『頭角非常分明，可惜騎牛的人不認識。』師父趕著牛走了。兩位禪客在樹下休息煎茶。師父回來，下牛互相問候，一起坐著喝茶。師父問他們最近從哪裡來。他們說從那邊來。師父說：『那邊的事情怎麼樣？』僧人拿起茶盞。師父說：『還是這邊的事情。那邊的事情怎麼樣？』兩人無言以對。師父說：『不要說騎牛的人不認識就好。』 潭州云蓋志元禪師（Tanzhou Yungai Zhiyuan Chanshi）（共三則） 師父問云居（Yunju）：『我實在無可奈何的時候該怎麼辦？』云居（Yunju）說：『只因爲功夫不到家。』師父沒有禮拜就退下了。 後來問石霜（Shishuang），石霜（Shishuang）說：『不只是你阇梨（Dheli），老僧我也無可奈何。』云（Yun）和尚：『為什麼無可奈何？』石霜（Shishuang）說：『我如果能奈何，就丟掉你的無可奈何了。』師父於是作揖請求入室請教。 師父因為僧人問石霜（Shishuang）：『萬戶都關閉，就不問了。百戶都打開時怎麼樣？』石霜（Shishuang）說：『堂中事作』
【English Translation】 English version: Those who practice and understand the Dharma, there is not even one and a half out of ten thousand. Regarding views and speech, one must be thoroughly clear. If one's understanding is not thorough, one dares to say that one will continue to be reborn in Samsara. Why is this so? Because the loopholes in understanding have not been completely eliminated. You only need to eliminate these loopholes now, and you will achieve success. This is also called 'Establishing Merit in the Center'. Transferring merit to another place is also called 'Accomplishing Merit in the Center', getting close to that place. The reason I say that those who are close cannot be saved is because he does not save those who are close. Even such a metaphor cannot be understood, truly muddled. Just believe, and don't move your tongue recklessly. Haven't you seen what Dongshan said? 'Continuity is also very difficult'. You must know that this matter exists. If you don't know this matter, there will be days of weeping ahead. Xuefeng came to visit, and when he left, the master saw him off. After Xuefeng entered the sedan chair, the master said, 'This sedan chair is carried by four people, how many people carry that one?' Xuefeng got up and said, 'What are you saying?' The master asked again. Xuefeng said, 'Let's go, let's go.' He doesn't understand. The master said, 'He knows, but he can't say it.' Two Chan practitioners, Qiang and De, met the master riding an ox on the road. The Chan practitioner said, 'The horns are very clear, but it's a pity that the rider doesn't recognize it.' The master drove the ox away. The two Chan practitioners rested under a tree and brewed tea. The master came back, got off the ox, and greeted them. They sat together and drank tea. The master asked them where they had come from recently. They said they came from over there. The master said, 'How are things over there?' The monk picked up the teacup. The master said, 'It's still a matter of this side. How are things over there?' The two were speechless. The master said, 'Don't say that the rider doesn't recognize what's good.' Chan Master Zhiyuan of Yungai in Tanzhou (three items in total) The master asked Yunju, 'What should I do when I am really helpless?' Yunju said, 'It's just because your practice is not enough.' The master retreated without bowing. Later, he asked Shishuang, who said, 'Not only you, Dheli, but I, the old monk, am also helpless.' Yun, the abbot, said, 'Why are you helpless?' Shishuang said, 'If I could do something about it, I would throw away your helplessness.' The master then bowed and asked to enter the room for instruction. The master, because a monk asked Shishuang, 'If all ten thousand doors are closed, I won't ask. What if all one hundred doors are open?' Shishuang said, 'Matters in the hall are...'
么生。僧云。無人接得渠。霜云。道也太殺道。只道得八成。師聞。乃禮請石霜。為道。霜不道。師抱石霜。從方丈後去。復作禮不住。云請和尚。為某甲道。若不道。須打和尚去。霜云。得在。師復設拜。霜云。無人識得渠。師于言下有省。
翠巖云。先行不到。末後太過。
妙喜云。一對無孔鐵錘。就中一個最重。
有道正奏聞馬王。乞與師論義。馬王請師至。具說其事。師茶罷。就大王。借一口劍。乃握劍。問道正。你本教道。恍恍惚惚。其中有物。是何物。杳杳冥冥。其中有精。是何精。道得即不斬。道不得即斬。道正作禮謝過。師謂大王曰。還識此人否。云識。師云。是誰。云道正。師云不是。其道若正。合對得臣。只是個無主孤魂。
因斯。道門不復紛紜。
福州覆舡薦禪師(凡四)
道吾問。久響和尚會禪。是否。師云。蒼天蒼天。吾近前。掩卻師口云。低聲低聲。師與一掌。吾云。蒼天蒼天。師近前把住云。得與么無禮。吾卻與師一掌。師云。老僧罪過。吾拂袖便行。師呵呵大笑云。早知如是。悔不如是。
師見僧來。作起身勢。僧便出去。師云。阇梨。且容人事。僧回身。作抽坐具勢。師卻歸方丈。僧云。蒼天蒼天。師云。龍頭蛇尾。僧叉手近前而立
【現代漢語翻譯】 現代漢語譯本 某人問：『什麼是道？』僧人回答：『沒有人能理解它。』石霜（Shishuang，人名）說：『說得也太過了，只說對了八成。』 禪師聽聞后，便禮請石霜（Shishuang）來為自己開示。石霜（Shishuang）不說話，禪師便抱著石霜（Shishuang），從方丈室后離開，又再次作揖不停，說：『請和尚為我開示，若是不說，我就要打和尚了。』石霜（Shishuang）說：『可以，可以。』禪師再次拜謝。石霜（Shishuang）說：『沒有人能認識他。』禪師在這些話語下有所領悟。 翠巖（Cuiyan，人名）說：『先行一步不到位，最後一步又太過了。』 妙喜（Miaoxi，人名）說：『這是一對沒有孔的鐵錘，其中一個最重。』 有位名叫道正（Daozheng，人名）的人向馬王（Mawang，人名）稟告，請求與禪師辯論。馬王（Mawang）請禪師前來，詳細說明了此事。禪師喝完茶后，向大王借了一口劍，然後握著劍，問向道正（Daozheng）：『你本來的教義說，恍恍惚惚，其中有物，這是什麼物？杳杳冥冥，其中有精，這是什麼精？說得出來就不斬你，說不出來就斬你。』道正（Daozheng）作揖謝罪。禪師對大王說：『你認識這個人嗎？』大王說：『認識。』禪師說：『他是誰？』大王說：『道正（Daozheng）。』禪師說：『不是。他的道如果正，就應該能回答我的問題。他只是個無主的孤魂。』 因此，道門不再紛亂。 福州覆舡薦禪師（Fuzhou Fuchuan Jian Chanshi，地名+人名）（共四則） 道吾（Daowu，人名）問道：『早就聽說和尚精通禪，是這樣嗎？』禪師說：『蒼天啊蒼天。』道吾（Daowu）上前，摀住禪師的嘴說：『小聲點，小聲點。』禪師打了他一掌。道吾（Daowu）說：『蒼天啊蒼天。』禪師上前抓住他說：『竟然如此無禮。』道吾（Daowu）也打了禪師一掌。禪師說：『老僧罪過。』道吾（Daowu）拂袖而去。禪師呵呵大笑說：『早知如此，悔不當初。』 禪師看見僧人來，做出起身的樣子。僧人便出去了。禪師說：『阇梨（Sheli，佛教用語，指僧人），且容我做些人事。』僧人回身，做出抽坐具的姿勢。禪師卻回方丈室了。僧人說：『蒼天啊蒼天。』禪師說：『龍頭蛇尾。』僧人叉手近前站立。
【English Translation】 English version Someone asked: 'What is the Dao (道, the Way)?' A monk replied: 'No one can grasp it.' Shishuang (石霜, personal name) said: 'That's too much to say; you've only got it about 80% right.' The Chan master, upon hearing this, respectfully invited Shishuang (石霜) to enlighten him. Shishuang (石霜) remained silent. The Chan master then embraced Shishuang (石霜) and led him away from behind the abbot's room, repeatedly bowing and saying: 'Please, venerable monk, enlighten me. If you don't, I'll have to hit you.' Shishuang (石霜) said: 'Alright, alright.' The Chan master bowed again. Shishuang (石霜) said: 'No one recognizes him.' The Chan master had an awakening upon hearing these words. Cuiyan (翠巖, personal name) said: 'Taking the first step is not enough, and the last step is too much.' Miaoxi (妙喜, personal name) said: 'This is a pair of iron hammers without holes, and one of them is the heaviest.' A man named Daozheng (道正, personal name) reported to King Ma (馬王, personal name), requesting to debate with the Chan master. King Ma (馬王) invited the Chan master and explained the matter in detail. After the Chan master finished his tea, he borrowed a sword from the king, held it, and asked Daozheng (道正): 'Your original teaching says, 'In a daze, there is something within.' What is this thing? 'In the dimness, there is essence within.' What is this essence? If you can answer, I won't kill you; if you can't, I will.' Daozheng (道正) bowed and apologized. The Chan master said to the king: 'Do you recognize this person?' The king said: 'I do.' The Chan master said: 'Who is he?' The king said: 'Daozheng (道正).' The Chan master said: 'No. If his Dao (道, the Way) were correct, he should be able to answer my question. He is just a masterless, wandering soul.' Therefore, the Daoist school was no longer in turmoil. Chan Master Jian of Fuchuan Temple in Fuzhou (福州覆舡薦禪師, place name + personal name) (Four cases in total) Daowu (道吾, personal name) asked: 'I've long heard that the venerable monk is proficient in Chan (禪, Zen). Is that so?' The Chan master said: 'Oh heavens, oh heavens.' Daowu (道吾) stepped forward, covered the Chan master's mouth, and said: 'Quietly, quietly.' The Chan master slapped him. Daowu (道吾) said: 'Oh heavens, oh heavens.' The Chan master stepped forward and grabbed him, saying: 'How dare you be so rude?' Daowu (道吾) also slapped the Chan master. The Chan master said: 'This old monk is at fault.' Daowu (道吾) flicked his sleeves and left. The Chan master laughed heartily and said: 'If I had known this earlier, I would have regretted it less.' The Chan master saw a monk coming and made a gesture to get up. The monk then left. The Chan master said: 'Sheli (阇梨, Buddhist term for a monk), allow me to attend to some personal matters.' The monk turned around and made a gesture to pull out his sitting mat. The Chan master then returned to his abbot's room. The monk said: 'Oh heavens, oh heavens.' The Chan master said: 'A dragon's head and a snake's tail.' The monk stood with his hands folded in front of him.
。師云。敗將投主。不存性命。
僧問。鉤錐不到處。請師道。師良久。僧云。掣電之機。徒勞佇思。師云。出格一句。你試道看。僧近前三步。卻退後。師云。此是出格句。即今事作么生。僧以衣袖一拂。便出。師云。也是天津橋上漢。
僧問。如何是師子子。師云。善能哮吼。僧撫掌云。好手好手。師云。青天白日。卻被鬼迷。僧作掀繩床勢。師便打。僧云。驢事未去。馬事到來。師云。酌然是作家。僧拂袖而去。師云。將甌盛水。擬比大洋。
潭州大光居誨禪師(凡三)
師依石霜凡十年。霜問。國家每年。放舉人及第。朝門還得拜也無。師云。有一人。不求進。霜云。憑何。師云。他不為名。霜云。除卻今日。別更有時也無。師云。渠亦不道今日者是。
示眾云。一代時教。只是整理今時人手腳。直饒剝盡到底。只成得個了事人。不可將當衲衣下事。所以四十九年。明不盡。標不起。到這裡。合作么生。若更忉忉。恐成負累。
僧問。達磨還是祖否。師云。不是祖。云不是祖。又來作個甚麼。師云。為你不薦祖。云薦后如何。師云。方知不是祖。
鳳翔府石柱和尚(凡一)
師謁洞山。因山垂語云。有四種人。一人說過佛祖。一步行不得。一人行過佛祖。
【現代漢語翻譯】 現代漢語譯本： 師父說：『戰敗的將領投靠主公，是不顧性命的。』 有僧人問：『鉤子和錐子都無法觸及的地方，請師父開示。』師父沉默良久。僧人說：『閃電般的機會，徒勞地思索。』師父說：『說一句超出常規的話，你試著說看。』僧人走上前三步，卻又退了回去。師父說：『這就是超出常規的一句話。那麼現在這件事該如何處理？』僧人用衣袖拂了一下，便離開了。師父說：『也是天津橋上的普通人啊。』 有僧人問：『什麼是獅子之子？』師父說：『善於吼叫。』僧人拍手說：『好手段，好手段。』師父說：『胡說八道！卻被鬼迷惑了。』僧人做出掀翻繩床的姿勢，師父便打了他。僧人說：『驢的事情還沒解決，馬的事情又來了。』師父說：『的確是個有作為的人。』僧人拂袖而去。師父說：『用小甌盛水，想比作大海。』 潭州大光居誨禪師(共三次) 禪師依止石霜禪師十年。石霜禪師問：『國家每年放榜，舉人及第，在朝門還得拜謝嗎？』禪師說：『有一個人，不求進取。』石霜禪師說：『憑什麼？』禪師說：『他不為名利。』石霜禪師說：『除了今天，還有其他時候嗎？』禪師說：『他也不說今天是什麼。』 禪師開示大眾說：『一代時教，只是整理現在人的手腳。即使剝盡到底，也只能成就一個了事人。不可將它當作衲衣下的事情。所以四十九年，明不盡，標不起。到這裡，該怎麼做？如果再喋喋不休，恐怕會成為負擔。』 有僧人問：『達磨（Bodhidharma）還是祖師嗎？』師父說：『不是祖師。』僧人說：『不是祖師，又來做什麼？』師父說：『因為你不認識祖師。』僧人說：『認識后如何？』師父說：『才知道不是祖師。』 鳳翔府石柱和尚(共一次) 禪師拜謁洞山禪師。洞山禪師開示說：『有四種人。一種人說過佛祖（Buddha and Patriarchs），一步也走不動。一種人走過佛祖（Buddha and Patriarchs）。』
【English Translation】 English version: The master said, 'A defeated general surrenders to his lord, disregarding his own life.' A monk asked, 'Where hooks and awls cannot reach, please instruct me, Master.' The master remained silent for a long time. The monk said, 'A flash of lightning, futile contemplation.' The master said, 'Say a sentence that is out of the ordinary, try to say it.' The monk took three steps forward, then retreated. The master said, 'This is a sentence that is out of the ordinary. So how should this matter be handled now?' The monk flicked his sleeve and left. The master said, 'Just another ordinary person on the Tianjin Bridge.' A monk asked, 'What is a lion's cub?' The master said, 'Good at roaring.' The monk clapped his hands and said, 'Good skill, good skill.' The master said, 'Nonsense! Yet deluded by ghosts.' The monk made a gesture of overturning the rope bed, and the master struck him. The monk said, 'The donkey's business is not yet finished, and the horse's business has arrived.' The master said, 'Indeed, a capable person.' The monk flicked his sleeve and left. The master said, 'Using a small cup to hold water, trying to compare it to the great ocean.' Chan Master Daguan Juhui of Tanzhou (three instances in total) The Chan master stayed with Chan Master Shishuang for ten years. Chan Master Shishuang asked, 'Every year the country releases the list, and the successful candidates are announced. Do they still have to pay respects at the imperial court?' The Chan master said, 'There is one person who does not seek advancement.' Chan Master Shishuang said, 'Why?' The Chan master said, 'He is not for fame and fortune.' Chan Master Shishuang said, 'Besides today, is there any other time?' The Chan master said, 'He also does not say what today is.' The Chan master instructed the assembly, saying, 'The teachings of a generation are only to organize the hands and feet of people today. Even if you strip everything to the bottom, you can only achieve a person who has finished their business. You cannot treat it as something under the kasaya (monk's robe). Therefore, for forty-nine years, it cannot be fully understood or marked out. What should be done here? If you continue to chatter incessantly, I am afraid it will become a burden.' A monk asked, 'Is Bodhidharma (達磨) still a patriarch?' The master said, 'Not a patriarch.' The monk said, 'If not a patriarch, what did he come to do?' The master said, 'Because you do not recognize the patriarch.' The monk said, 'What is it like after recognizing him?' The master said, 'Then you know he is not a patriarch.' Monk Shizhu of Fengxiang Prefecture (one instance in total) The Chan master visited Chan Master Dongshan. Chan Master Dongshan instructed, saying, 'There are four kinds of people. One kind of person has spoken about the Buddhas and Patriarchs (佛祖), but cannot take a single step. One kind of person has walked past the Buddhas and Patriarchs (佛祖).'
一句說不得。一人說得行得。一人說不得。行不得。且道。那個是其人。
師出衆云。一人說過佛祖。一步行不得。只是無舌。不許行。一人行過佛祖。一句說不得。只是無足。不許說。一人說得行得。正是涵蓋相應。一人說不得。行不得者。如斷命而求活。此是石女兒。擔枷帶鎖。洞山云。阇梨自己。又作么生。師云。該通分上。卓卓寧彰。洞山云。只如海上明公秀。又作么生。師云。幻人相逢。撫掌呵呵。
潭州文殊禪師(凡一)
僧問。僧繇為甚麼。邈志公真不得。師云。非但僧繇。志公亦邈不得。云志公為甚麼邈不得。師云。彩繪不將來。雲和尚還邈得也無。師云。我亦邈不得。雲和尚為甚麼。邈不得。師云。渠不以茍我顏色。教我作么生邈。
秀才張公拙(凡一)
往石霜。訪禪月齊巳太布衲。石霜相接。公但略相顧而已。即與三人。終日劇談。
公忽問。三人中。何不推一人。作長老。禪月知公輕於霜。乃云。公宜謁堂頭和尚。此是肉身菩薩。堂中五百學徒。勝某甲者。二百五十人。公遂欽奉。即造方丈參禮。
霜問。秀才何姓。公云。姓張名拙。霜云。覓巧了不可得。拙自何來。公言下有省。乃述偈云。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現
【現代漢語翻譯】 現代漢語譯本： 有人說不得，有人卻能說又能行，有人說不得也行不得。那麼，哪一個是真正的人呢？
禪師從人群中走出說：『有人說過了佛祖（Buddha，佛教創始人），就一步也走不了，只是因為沒有舌頭，不允許行走。有人走過了佛祖，就一句話也說不出來，只是因為沒有腳，不允許說話。有人能說又能行，這正是完全契合相應。有人說不得也行不得，如同斷了命還想求活，這是石女兒（比喻不可能的事），帶著枷鎖。』洞山（Dongshan，禪宗祖師）說：『禪師你自己，又該如何呢？』禪師說：『在普遍的道理上，清清楚楚地彰顯。』洞山說：『就像海上明公秀（Minggongxiu，人名）那樣，又該如何呢？』禪師說：『幻化的人相逢，拍手大笑。』
潭州文殊禪師（Tanzhou Wenshu Chan Master，禪師名號）（共一則）
有僧人問：『僧繇（Sengyou，畫家）為什麼畫不像志公（Zhi Gong，僧人）的真容？』禪師說：『不僅僅是僧繇，志公的真容誰也畫不像。』僧人問：『志公為什麼畫不像？』禪師說：『因為他沒有把色彩帶過來。』僧人問：『和尚您能畫得像嗎？』禪師說：『我也畫不像。』僧人問：『和尚您為什麼畫不像？』禪師說：『他不以虛假的顏色來對待我，教我怎麼畫得像呢？』
秀才張公拙（Zhang Gongzhuo，人名）（共一則）
張公拙前往石霜（Shishuang，地名），拜訪禪月齊巳太布衲（Chanyue Qisi Taibuna，僧人）。石霜接待了他，張公拙只是稍微看了看石霜，就和另外三個人終日高談闊論。
張公拙忽然問道：『這三人中，為什麼不推舉一人做長老？』禪月知道張公拙輕視石霜，於是說：『您應該去拜見堂頭和尚（Tangtou Heshang，寺院住持），他是肉身菩薩（Roushen Pusa，指在世的菩薩）。堂中五百個學徒，勝過我的人有二百五十個。』張公拙於是欽佩地前往方丈室參拜。
石霜問道：『秀才姓什麼？』張公拙說：『姓張名拙。』石霜說：『想要尋找巧妙卻怎麼也找不到，這個「拙」從何而來？』張公拙當下有所領悟，於是作偈說：『光明寂照遍滿整個宇宙，凡人和聖人以及一切眾生都同屬一家。一個念頭不生起，全體就顯現出來。』
【English Translation】 English version: Someone cannot speak of it. Someone can speak and act. Someone cannot speak and cannot act. Then, who is the real person?
The Chan master came out from the crowd and said: 'Someone who has spoken of the Buddha (Buddha, the founder of Buddhism) cannot take a single step, simply because they have no tongue and are not allowed to walk. Someone who has walked past the Buddha cannot say a single word, simply because they have no feet and are not allowed to speak. Someone who can speak and act is in perfect harmony. Someone who cannot speak and cannot act is like seeking life after death, this is a stone woman (a metaphor for something impossible), carrying shackles.' Dongshan (Dongshan, a Chan Buddhist master) said: 'What about you, Chan master?' The Chan master said: 'In the realm of universal principle, it is clearly manifested.' Dongshan said: 'What about Minggongxiu (Minggongxiu, a person's name) on the sea?' The Chan master said: 'Illusory people meet, clapping and laughing.'
Chan Master Wenshu of Tanzhou (Tanzhou Wenshu Chan Master, the title of the Chan Master) (Total of one)
A monk asked: 'Why couldn't Sengyou (Sengyou, a painter) paint a true likeness of Zhi Gong (Zhi Gong, a monk)?' The Chan master said: 'Not only Sengyou, but no one can paint a true likeness of Zhi Gong.' The monk asked: 'Why can't Zhi Gong be painted?' The Chan master said: 'Because he didn't bring the colors with him.' The monk asked: 'Can the master paint a likeness?' The Chan master said: 'I also cannot paint a likeness.' The monk asked: 'Why can't the master paint a likeness?' The Chan master said: 'He doesn't treat me with false colors, how can I paint a likeness?'
Scholar Zhang Gongzhuo (Zhang Gongzhuo, a person's name) (Total of one)
Zhang Gongzhuo went to Shishuang (Shishuang, a place name) to visit Chan Master Qisi Taibuna of Chanyue (Chanyue Qisi Taibuna, a monk). Shishuang received him, but Zhang Gongzhuo only glanced at Shishuang and then spent the whole day talking with three other people.
Zhang Gongzhuo suddenly asked: 'Among these three people, why not recommend one of them to be the elder?' Chanyue knew that Zhang Gongzhuo looked down on Shishuang, so he said: 'You should go and visit the abbot (Tangtou Heshang, the abbot of the monastery), he is a living Bodhisattva (Roushen Pusa, refers to a living Bodhisattva). Among the five hundred students in the hall, there are two hundred and fifty who are better than me.' Zhang Gongzhuo then respectfully went to the abbot's room to pay his respects.
Shishuang asked: 'What is the scholar's surname?' Zhang Gongzhuo said: 'My surname is Zhang, and my name is Zhuo.' Shishuang said: 'Trying to find cleverness but it cannot be found, where does this 'clumsiness' come from?' Zhang Gongzhuo had an immediate realization and then composed a verse: 'The light of stillness shines throughout the universe, ordinary beings and sages and all sentient beings belong to the same family. When a single thought does not arise, the whole is revealed.'
。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死是空華。
筠州洞山良價禪師法嗣
撫州曹山本寂禪師(凡二十三)
泉州莆田張氏子。謁洞山。山問師。名甚麼。師云。本寂。云何不向上道。師云。不道。云爲甚麼不道。師云。不名本寂。洞山器之。
師辭洞山。山問。甚處去。師云。不變異處去。洞云。不變異處。豈有去耶。師云。去亦不變異。
示眾云。諸方盡把格則。何不與他道一轉語。教伊不疑去。雲門便問。密密處。為甚麼不知有。師云。只為密密。所以不知有。門云。此人如何親近。師云。莫向密密處親近。門云。不向密密處親近時如何。師云。始解親近。門云。諾諾。
妙喜云。濁油更著濕燈心。
示眾云。莫行心處路。不掛本來衣。何須更恁么。切忌未生時。
師聞鐘聲。乃云。阿耶耶。阿耶耶。僧云。和尚作甚麼。師云。打著我心。
五祖戒云。作賊人心虛。
雲門問。如何是沙門行。師云。吃常住苗稼者是。門云。便恁么去時如何。師云。汝還畜得么。門云畜得。師云。汝作么生畜。門云。著衣吃飯。有甚麼難。師云。何不道披毛帶角。門便作禮。
鏡清問。清虛之理。畢竟無身。時
如何。師云。理即如是。事作么生。云如理如事。師云。謾曹山一人即得。爭柰諸聖眼何。云若無諸聖眼。爭鑒得個不恁么。師云。官不容針。私通車馬。
大溈喆云。曹山雖善切瑳琢磨。其奈鏡清玉本無瑕。要會么。不經敏手。終成廢器。
僧清銳問。某甲孤貧。乞師賑濟。師召銳阇梨。銳應諾。師云。清源白家三盞酒。吃了猶道未沾唇。
師問強德二上座。菩薩在定。聞香象渡河。出甚麼經。云涅槃經。師云。定前聞。定后聞。雲和尚流也。師云。道也太殺道。只道得一半。雲和尚又作么生。師云。灘下接取。
師問僧。甚處來。云掃地來。師云。佛前掃。佛后掃。云前後一時掃。師云。與我過袈裟來。
僧問。抱璞投師。請師雕琢。師云。不雕琢。云爲甚麼不雕琢。師云。須知曹山好手。
僧問。學人通身是病。請師醫。師云。不醫。云爲甚麼不醫。師云。教你求生不得。求死不得。
僧問。子歸就父。為甚麼。父全不顧。師云。理合如是。云父子之恩何在。師云。始成父子之恩。云如何是父子之恩。師云。刀斧斫不開。
僧問。世間甚麼物最貴。師云。死貓兒最貴。云爲甚麼死貓兒卻貴。師云。無人著價。
僧問。如何是師子。師云。眾獸近不得。
【現代漢語翻譯】 現代漢語譯本 僧人問：『如何是道？』 曹山（Caoshan，人名）禪師說：『理體上就是這樣。』 僧人問：『事相上又如何呢？』 曹山禪師說：『理體和事相一致。』 曹山禪師說：『你這樣說，瞞過我曹山一個人還可以，怎麼能瞞過諸佛菩薩的眼睛呢？』 僧人說：『如果沒有諸佛菩薩的眼睛，怎麼能鑑別出不像這樣的東西呢？』 曹山禪師說：『官府不容一根針，私下裡卻能通行車馬。』 大溈喆（Dawei Zhe，人名）禪師說：『曹山雖然善於切割雕琢，但奈何鏡子清澈，玉石原本就沒有瑕疵。想要領會嗎？不經過能工巧匠的手，終究會成為廢棄之物。』 僧人清銳（Qingrui，人名）問：『我孤苦貧寒，乞求禪師救濟。』 曹山禪師叫道：『銳阇梨（Ruizheli，對僧人的尊稱）！』 清銳應諾。 曹山禪師說：『清源白家（Qingyuan Baijia，人名）的三杯酒，喝了還說沒沾濕嘴唇。』 曹山禪師問強德（Qiangde，人名）二位上座：『菩薩在禪定中，聽到香象渡河的聲音，出自哪部經？』 僧人說：『《涅槃經》（Nirvana Sutra）。』 曹山禪師說：『是入定前聽到的，還是入定后聽到的？』 僧人說：『和尚您落入俗套了。』 曹山禪師說：『說得太過了，只說對了一半。』 僧人說：『和尚您又怎麼說呢？』 曹山禪師說：『在河灘下接住它。』 曹山禪師問僧人：『從哪裡來？』 僧人說：『掃地來。』 曹山禪師說：『掃佛像前，還是掃佛像后？』 僧人說：『前後同時掃。』 曹山禪師說：『把你的袈裟給我拿過來。』 僧人問：『懷抱璞玉來拜見禪師，請禪師雕琢。』 曹山禪師說：『不雕琢。』 僧人問：『為什麼不雕琢？』 曹山禪師說：『要知道我曹山是好手。』 僧人問：『學人渾身是病，請禪師醫治。』 曹山禪師說：『不醫治。』 僧人問：『為什麼不醫治？』 曹山禪師說：『讓你求生不得，求死不得。』 僧人問：『兒子迴歸父親，為什麼父親完全不理睬？』 曹山禪師說：『理應如此。』 僧人問：『父子之恩在哪裡？』 曹山禪師說：『這才成就了父子之恩。』 僧人問：『如何是父子之恩？』 曹山禪師說：『刀斧也劈不開。』 僧人問：『世間什麼東西最貴？』 曹山禪師說：『死貓最貴。』 僧人問：『為什麼死貓反而貴？』 曹山禪師說：『沒有人出價。』 僧人問：『如何是師子（Shizi，獅子的另一種說法）？』 曹山禪師說：『眾獸無法靠近。』
【English Translation】 English version A monk asked: 'What is the Way?' Master Caoshan (Caoshan, a person's name) said: 'The principle is just like that.' The monk asked: 'What about in terms of phenomena?' Master Caoshan said: 'Principle and phenomena are in accord.' Master Caoshan said: 'You can deceive me, Caoshan, with that, but how can you deceive the eyes of all the Buddhas and Bodhisattvas?' The monk said: 'If there were no eyes of all the Buddhas and Bodhisattvas, how could one discern what is not like this?' Master Caoshan said: 'The government does not allow a needle, but privately, carriages and horses can pass through.' Master Dawei Zhe (Dawei Zhe, a person's name) said: 'Although Caoshan is good at cutting and polishing, what can be done when the mirror is clear and the jade is originally without flaws? Do you want to understand? Without the hands of a skilled craftsman, it will ultimately become a discarded object.' The monk Qingrui (Qingrui, a person's name) asked: 'I am lonely and poor, begging the Master for relief.' Master Caoshan called out: 'Dharma Master Rui (Ruizheli, an honorific for monks)!' Qingrui responded. Master Caoshan said: 'The three cups of wine from the Bai family of Qingyuan (Qingyuan Baijia, a person's name), after drinking them, they still say they haven't wet their lips.' Master Caoshan asked the two senior monks Qiangde (Qiangde, a person's name): 'When a Bodhisattva is in samadhi, hearing the sound of an elephant crossing the river, from which sutra does this come?' The monk said: 'The Nirvana Sutra (Nirvana Sutra).' Master Caoshan said: 'Was it heard before entering samadhi or after entering samadhi?' The monk said: 'Venerable, you are being conventional.' Master Caoshan said: 'You've gone too far, only saying half of it correctly.' The monk said: 'What would the Venerable say?' Master Caoshan said: 'Receive it at the riverbank.' Master Caoshan asked a monk: 'Where do you come from?' The monk said: 'From sweeping the floor.' Master Caoshan said: 'Sweeping in front of the Buddha or behind the Buddha?' The monk said: 'Sweeping both front and back at the same time.' Master Caoshan said: 'Bring me your robe.' A monk asked: 'Bringing unpolished jade to see the Master, I ask the Master to carve it.' Master Caoshan said: 'I will not carve it.' The monk asked: 'Why will you not carve it?' Master Caoshan said: 'You must know that I, Caoshan, am a skilled craftsman.' A monk asked: 'This student's whole body is sick, please Master heal me.' Master Caoshan said: 'I will not heal you.' The monk asked: 'Why will you not heal me?' Master Caoshan said: 'I will make it so you cannot seek life, and you cannot seek death.' A monk asked: 'When a son returns to his father, why does the father completely ignore him?' Master Caoshan said: 'It should be like this.' The monk asked: 'Where is the kindness between father and son?' Master Caoshan said: 'Only then is the kindness between father and son established.' The monk asked: 'What is the kindness between father and son?' Master Caoshan said: 'It cannot be split open by knives or axes.' A monk asked: 'What is the most valuable thing in the world?' Master Caoshan said: 'A dead cat is the most valuable.' The monk asked: 'Why is a dead cat valuable?' Master Caoshan said: 'No one sets a price on it.' A monk asked: 'What is a Lion (Shizi, another way of saying lion)?' Master Caoshan said: 'The multitude of beasts cannot approach it.'
云如何是師子兒。師云。能吞父母。云既是眾獸近不得。為甚麼卻被兒吞。師云。若哮吼。祖父母俱盡。云只如祖父母。還盡也無。師云盡。云盡后如何。師云。全身歸父。云前來為甚麼道。父母俱盡。師云。不見道。王子能成一國事。枯木上更糝些子花。
僧問。乘教有言。大海不宿死屍。如何是海。師云。包含萬有。云爲甚麼不宿死屍。師云。絕氣息者不著。云既是包含萬有。為甚麼。絕氣息者不著。師云。萬有非其功。絕氣息者有其德。云未審向上還有事也無。師云。有。云如何是向上事。師云。道有道無即得。爭奈龍王按劍何。
僧問。幻本何真。師云。幻本元真。云當幻何顯。師云。即幻即顯。云恁么則始終不離於幻也。師云。覓幻相。了不可得。
僧問。日未出時如何。師云。三十年前。曹山也曾恁么來。云日出后如何。師云。猶較曹山半月程。
僧問。國內按劍者誰。師云。曹山。云擬殺何人。師云。但有。一切總殺。云忽遇所生父母。又作么生。師云。揀甚麼。云爭奈自己何。師云。誰人奈我何。雲和尚何不自殺。師云。無下手處。
僧問。如何是無刃劍。師云。非淬鍊所成。云用者如何。師云。逢者皆喪。云不逢者如何。師云。亦須頭落。云既不逢。為甚麼亦頭落
【現代漢語翻譯】 現代漢語譯本 問：『如何是師子兒？』（如何是真正的獅子之子？） 師（曹山）云：『能吞父母。』（能吞噬父母。） 問：『既是眾獸近不得，為甚麼卻被兒吞？』（既然是眾獸都無法靠近的，為什麼反而會被獅子之子吞噬？） 師云：『若哮吼，祖父母俱盡。』（如果它吼叫，祖父母都會滅盡。） 問：『只如祖父母，還盡也無？』（那麼祖父母，真的會滅盡嗎？） 師云：『盡。』（滅盡。） 問：『盡后如何？』（滅盡之後如何？） 師云：『全身歸父。』（全身歸於父親。） 問：『前來為甚麼道，父母俱盡？』（之前為什麼說父母都滅盡？） 師云：『不見道，王子能成一國事，枯木上更糝些子花。』（沒聽說過嗎，王子能成就一國的大事，枯木上也能開出些許花朵。）
問：『乘教有言，大海不宿死屍。如何是海？』（根據教義所說，大海不容納死屍。什麼是海？） 師云：『包含萬有。』（包含萬有。） 問：『為甚麼不宿死屍？』（為什麼不容納死屍？） 師云：『絕氣息者不著。』（沒有氣息的不會留下。） 問：『既是包含萬有，為甚麼絕氣息者不著？』（既然是包含萬有，為什麼沒有氣息的不會留下？） 師云：『萬有非其功，絕氣息者有其德。』（容納萬有不是它的功勞，沒有氣息的有它的德行。） 問：『未審向上還有事也無？』（不知道除此之外還有更高的境界嗎？） 師云：『有。』（有。） 問：『如何是向上事？』（什麼是更高的境界？） 師云：『道有道無即得，爭奈龍王按劍何？』（說有說無都可以，但龍王持劍又該如何應對？）
問：『幻本何真？』（幻象的本質是什麼？） 師云：『幻本元真。』（幻象的本質原本就是真。） 問：『當幻何顯？』（在幻象中如何顯現真實？） 師云：『即幻即顯。』（就在幻象中顯現。） 問：『恁么則始終不離於幻也？』（這樣說來，始終都離不開幻象了？） 師云：『覓幻相，了不可得。』（尋找幻象的形相，是根本找不到的。）
問：『日未出時如何？』（太陽未升起時是什麼樣的？） 師云：『三十年前，曹山也曾恁么來。』（三十年前，曹山（Caoshan）也是這樣過來的。） 問：『日出后如何？』（太陽升起后是什麼樣的？） 師云：『猶較曹山半月程。』（仍然比曹山（Caoshan）慢了半個月的行程。）
問：『國內按劍者誰？』（國內持劍的人是誰？） 師云：『曹山（Caoshan）。』 問：『擬殺何人？』（打算殺什麼人？） 師云：『但有，一切總殺。』（只要有，一切都殺。） 問：『忽遇所生父母，又作么生？』（如果遇到親生父母，又該怎麼辦？） 師云：『揀甚麼？』（還挑揀什麼？） 問：『爭奈自己何？』（那自己怎麼辦？） 師云：『誰人奈我何？』（誰能奈我何？） 問：『和尚何不自殺？』（和尚為什麼不自殺？） 師云：『無下手處。』（沒有下手的地方。）
問：『如何是無刃劍？』（什麼是沒有刀刃的劍？） 師云：『非淬鍊所成。』（不是經過淬鍊而成的。） 問：『用者如何？』（使用者會怎麼樣？） 師云：『逢者皆喪。』（遇到它的都會喪命。） 問：『不逢者如何？』（沒有遇到它的會怎麼樣？） 師云：『亦須頭落。』（也一樣會掉腦袋。） 問：『既不逢，為甚麼亦頭落？』（既然沒有遇到，為什麼也會掉腦袋？）
【English Translation】 English version Question: 'What is a lion's cub like?' (What is the true nature of a lion's cub?) Master (Caoshan) said: 'It can devour its parents.' (It can devour its parents.) Question: 'Since other beasts cannot approach it, why is it devoured by the cub?' (Since other beasts cannot approach it, why is it devoured by the lion's cub?) Master said: 'If it roars, both grandparents will be extinguished.' (If it roars, both grandparents will be extinguished.) Question: 'As for the grandparents, will they really be extinguished?' (So, will the grandparents really be extinguished?) Master said: 'Extinguished.' (Extinguished.) Question: 'What happens after they are extinguished?' (What happens after they are extinguished?) Master said: 'The whole body returns to the father.' (The whole body returns to the father.) Question: 'Why did you say earlier that both parents are extinguished?' (Why did you say earlier that both parents are extinguished?) Master said: 'Haven't you heard that a prince can accomplish the affairs of a country, and some flowers can bloom on a withered tree?' (Haven't you heard that a prince can accomplish the affairs of a country, and some flowers can bloom on a withered tree?)
Question: 'The teachings say that the great ocean does not harbor corpses. What is the ocean?' (According to the teachings, the great ocean does not harbor corpses. What is the ocean?) Master said: 'It contains all things.' (It contains all things.) Question: 'Why does it not harbor corpses?' (Why does it not harbor corpses?) Master said: 'Those without breath do not remain.' (Those without breath do not remain.) Question: 'Since it contains all things, why do those without breath not remain?' (Since it contains all things, why do those without breath not remain?) Master said: 'Containing all things is not its merit; those without breath have their virtue.' (Containing all things is not its merit; those without breath have their virtue.) Question: 'I wonder if there is anything beyond this?' (I wonder if there is anything beyond this?) Master said: 'There is.' (There is.) Question: 'What is beyond this?' (What is beyond this?) Master said: 'Saying there is or there isn't is acceptable, but what about the Dragon King holding his sword?' (Saying there is or there isn't is acceptable, but what about the Dragon King holding his sword?)
Question: 'What is the truth of illusion?' (What is the truth of illusion?) Master said: 'The essence of illusion is originally true.' (The essence of illusion is originally true.) Question: 'How does truth manifest in illusion?' (How does truth manifest in illusion?) Master said: 'It manifests in illusion.' (It manifests in illusion.) Question: 'Then we are always inseparable from illusion?' (Then we are always inseparable from illusion?) Master said: 'Seeking the form of illusion is impossible to find.' (Seeking the form of illusion is impossible to find.)
Question: 'What is it like before the sun rises?' (What is it like before the sun rises?) Master said: 'Thirty years ago, Caoshan (曹山) also came this way.' (Thirty years ago, Caoshan (曹山) also came this way.) Question: 'What is it like after the sun rises?' (What is it like after the sun rises?) Master said: 'Still half a month behind Caoshan (曹山).' (Still half a month behind Caoshan (曹山).)
Question: 'Who is the sword-bearer in the country?' (Who is the sword-bearer in the country?) Master said: 'Caoshan (曹山).' Question: 'Whom does he intend to kill?' (Whom does he intend to kill?) Master said: 'Whoever there is, he kills them all.' (Whoever there is, he kills them all.) Question: 'What if he encounters his own parents?' (What if he encounters his own parents?) Master said: 'What is there to choose?' (What is there to choose?) Question: 'What about himself?' (What about himself?) Master said: 'Who can do anything to me?' (Who can do anything to me?) Question: 'Why doesn't the monk kill himself?' (Why doesn't the monk kill himself?) Master said: 'There is no place to start.' (There is no place to start.)
Question: 'What is a sword without a blade?' (What is a sword without a blade?) Master said: 'It is not made by tempering.' (It is not made by tempering.) Question: 'What happens to the user?' (What happens to the user?) Master said: 'Whoever encounters it perishes.' (Whoever encounters it perishes.) Question: 'What happens to those who do not encounter it?' (What happens to those who do not encounter it?) Master said: 'Their heads will also fall.' (Their heads will also fall.) Question: 'Since they do not encounter it, why do their heads fall?' (Since they do not encounter it, why do their heads fall?)
。師云。不見道。能盡一切。云盡后如何。師云。方知有此劍。
僧問。古人有言。盡大地唯有此人。未審是甚麼人。師云。不可有第二月去也。云如何是第二月。師云。也要老兄定當。云作么生是第一月。師云險。
問。雪覆千山。為甚麼。孤峰不白。師云。須知有異中異。云如何是異中異。師云。不墮諸山色。
僧問。即心即佛。即不問。如何是非心非佛。師云。兔角不用無。牛角不用有。
僧問。十二時中。如何保任。師云。如經蠱毒之鄉。水也不得沾他一滴。
問一牛飲水。五馬不嘶。時如何。師云。曹山解忌口。
洪州云居道膺禪師(凡二十三)
幽州玉田壬氏子。謁洞山。山問。汝名甚麼。師云。道膺。洞云。向上更道。師云。若向上道。即不名道膺。洞云。與吾在云巖時祗對。無異也。師乃服勤席下。
洞山問師。甚處來。師云。踏山來。洞云。阿那個山堪住。師云。阿那個山。不堪住。洞山云。恁么則國內。總被子占卻也。師云不然。洞云。恁么則子得個入路。師云無路。洞云。若無路。爭得與老僧相見。師云。若有路。即與和尚隔生也。洞云。子已后。千人萬人。把不住。
師問洞山。如何是祖師西來意。洞云。阇梨。他後有把茆蓋頭。
【現代漢語翻譯】 現代漢語譯本： 師父說：『你沒聽過嗎？能窮盡一切。』（僧人）問：『窮盡后如何？』師父說：『才知道有這把劍。』
僧人問：『古人有言，盡大地唯有此人，不知是甚麼人？』師父說：『不可有第二個月亮出現。』（僧人）問：『如何是第二個月亮？』師父說：『也要你老兄自己定奪。』（僧人）問：『怎麼是第一個月亮？』師父說：『險！』
（僧人）問：『雪覆蓋千山，為什麼孤峰不白？』師父說：『須知有異中之異。』（僧人）問：『如何是異中之異？』師父說：『不墮入諸山的顏色。』
僧人問：『即心即佛，即不問。如何是非心非佛？』師父說：『兔角不用說無，牛角不用說有。』
僧人問：『十二時中，如何保任？』師父說：『如經過蠱毒之鄉，水也不得沾他一滴。』
（僧人）問：『一牛飲水，五馬不嘶，此時如何？』師父說：『曹山（Caoshan）解忌口。』
洪州云居道膺禪師（Hongzhou Yunju Daoying Chanshi）（共二十三則）
幽州玉田壬氏子，拜謁洞山（Dongshan）。洞山（Dongshan）問：『你叫什麼名字？』師父說：『道膺（Daoying）。』洞山（Dongshan）說：『向上更說。』師父說：『若向上說，即不名道膺（Daoying）。』洞山（Dongshan）說：『與我在云巖（Yunyan）時應對，沒有不同。』師父於是服侍在洞山（Dongshan）座下。
洞山（Dongshan）問師父：『從哪裡來？』師父說：『踏山來。』洞山（Dongshan）說：『哪個山可以住？』師父說：『哪個山，都不可以住。』洞山（Dongshan）說：『這麼說，國內都被你佔完了。』師父說：『不然。』洞山（Dongshan）說：『這麼說，你得了個入路。』師父說：『無路。』洞山（Dongshan）說：『若無路，怎麼能和老僧相見？』師父說：『若有路，就和和尚隔了一生。』洞山（Dongshan）說：『你以後，千人萬人，都把不住。』
師父問洞山（Dongshan）：『如何是祖師西來意？』洞山（Dongshan）說：『阇梨（Sheli），他日會有把茅草蓋頭的。』
【English Translation】 English version: The master said, 'Haven't you heard? It can exhaust everything.' (The monk) asked, 'What happens after exhausting?' The master said, 'Then you will know there is this sword.'
A monk asked, 'An ancient person said, 'Throughout the entire earth, there is only this person.' I wonder, who is this person?' The master said, 'There cannot be a second moon appearing.' (The monk) asked, 'What is the second moon?' The master said, 'You, old brother, must decide for yourself.' (The monk) asked, 'What is the first moon?' The master said, 'Dangerous!'
(The monk) asked, 'Snow covers a thousand mountains, why is the solitary peak not white?' The master said, 'You must know there is difference within difference.' (The monk) asked, 'What is difference within difference?' The master said, 'It does not fall into the color of the mountains.'
A monk asked, 'If mind is Buddha, then I won't ask. What is neither mind nor Buddha?' The master said, 'No need to talk about the absence of rabbit horns; no need to talk about the presence of cow horns.'
A monk asked, 'Within the twelve periods of the day, how does one maintain awareness?' The master said, 'Like passing through a land of poisonous insects, you must not let a single drop of water touch you.'
(The monk) asked, 'One cow drinks water, five horses do not neigh, what is it like at this time?' The master said, 'Caoshan (曹山) knows how to avoid forbidden words.'
Chan Master Daoying of Yunju Monastery in Hongzhou (洪州雲居道膺禪師) (Total of twenty-three)
A man named Ren from Yutian in Youzhou, visited Dongshan (洞山). Dongshan (洞山) asked, 'What is your name?' The master said, 'Daoying (道膺).' Dongshan (洞山) said, 'Speak further upwards.' The master said, 'If I speak further upwards, then I am not called Daoying (道膺).' Dongshan (洞山) said, 'It is no different from how I responded when I was at Yunyan (雲巖).' Thereupon, the master served diligently under Dongshan (洞山).
Dongshan (洞山) asked the master, 'Where do you come from?' The master said, 'From treading the mountains.' Dongshan (洞山) said, 'Which mountain is suitable to live on?' The master said, 'Which mountain is not suitable to live on?' Dongshan (洞山) said, 'In that case, the whole country is occupied by you.' The master said, 'Not so.' Dongshan (洞山) said, 'In that case, you have found a way in.' The master said, 'No way.' Dongshan (洞山) said, 'If there is no way, how can you meet the old monk?' The master said, 'If there is a way, then there is a lifetime separating us from the master.' Dongshan (洞山) said, 'In the future, thousands and ten thousands of people will not be able to hold you back.'
The master asked Dongshan (洞山), 'What is the meaning of the Patriarch's coming from the West?' Dongshan (洞山) said, 'Sheli (闍梨), one day you will have a thatched hut to cover your head.'
有人問你。作么生。師云。道膺罪過。
師刬草。偶刬殺蚯蚓。洞山指問。這個聻。師云。他不死洞云。二祖往鄴都。又作么生。師不對。
住后僧問。和尚在洞山。刬蚯蚓。洞山問師。豈不是無語。師云。當時有語。只是無人聽。
洞山問師。吾聞思大在倭國。作國王。是否。師云。若是思大。佛亦不作。況國王乎。洞然之。
洞山問。大闡提人。殺父殺母。出佛身血。破和合僧。如是種種孝養何在。師云。始能孝養。
自此洞山推之。為室中領袖。
示眾云。得者不輕微。明者不賤用。識者不咨嗟。解者無厭惡。從天降下則貧寒。從地涌出則富貴。門裡出身易。身里出門難。動則埋身千丈。不動則當處生苗。一言迥脫。獨拔當時。言語不要多。多即無用處。
示眾云。了無所有。得無所圖。言無所恃。行無所依。心無所託。即得無過。在眾如無眾。無眾如在眾。豈不是無嬈。其德超于萬類。脫一切羈鎖。千人萬人得尚道不當自己。古人云。體取那邊事。卻來這邊行履。那邊有甚麼事。這邊又作么生行履。所以道。有也莫將來。無也莫將去。見在底。是誰家事。
示眾云。汝等直饒學得佛法邊事。早是錯用心了也。不見古人道。講得。天花落地。頑石點頭。尚不
【現代漢語翻譯】 有人問你，『作么生？』（是什麼？） 師父說：『道膺（人名）罪過。』
師父在除草時，不小心鏟死了蚯蚓。洞山（人名）指著問：『這個聻？』（這個是什麼？） 師父說：『他不死洞云（地名）。』 二祖（指禪宗二祖慧可）往鄴都（地名），又作么生？ 師父沒有回答。
住持后，有僧人問：『和尚在洞山時，鏟蚯蚓，洞山問師父，豈不是無語？』 師父說：『當時有語，只是無人聽。』
洞山問師父：『我聽說思大（人名）在倭國（古代日本）作國王，是否？』 師父說：『若是思大，佛亦不作，況國王乎？』（如果真是思大，連佛都不做，更何況是國王呢？） 洞然明白。
洞山問：『大闡提人（指極惡之人），殺父殺母，出佛身血（傷害佛），破和合僧（破壞僧團），像這樣種種惡行，孝養何在？』 師父說：『始能孝養。』（這才是真正的孝養。）
自此洞山推舉師父，作為室中領袖。
師父開示大眾說：『得道者不輕視微小的事物，明理者不輕賤使用，識達者不咨嗟抱怨，理解者沒有厭惡。從天而降的則貧寒，從地涌出的則富貴。門裡出身容易，身里出門難。動則埋身千丈，不動則當處生苗。一言迥脫，獨拔當時。言語不要多，多即無用處。』
師父開示大眾說：『了無所有，得無所圖，言無所恃，行無所依，心無所託，即得無過。在眾如無眾，無眾如在眾，豈不是無嬈？其德超于萬類，脫一切羈鎖。千人萬人得尚道不當自己。』 古人說：『體取那邊事，卻來這邊行履。』 那邊有什麼事？這邊又作么生行履？ 所以說：『有也莫將來，無也莫將去。見在底，是誰家事？』
師父開示大眾說：『你們即使學得佛法邊事，早就是錯用心了。』 不見古人道：『講得天花落地，頑石點頭，尚不
【English Translation】 Someone asked you, 'What is it?' The Master said, 'Dao Ying's (name of a person) transgression.'
The Master was weeding and accidentally killed an earthworm. Dongshan (name of a person) pointed at it and asked, 'What about this?' The Master said, 'It doesn't die in Dongyun (name of a place).' When the Second Patriarch (referring to Huike, the Second Patriarch of Zen) went to Yedu (name of a place), what then? The Master did not answer.
After becoming abbot, a monk asked, 'When the Master was in Dongshan, weeding and killing earthworms, and Dongshan asked the Master, wasn't that speechless?' The Master said, 'At that time, there were words, but no one listened.'
Dongshan asked the Master, 'I heard that Sida (name of a person) is the king in Wakoku (ancient Japan), is that so?' The Master said, 'If it were Sida, he wouldn't even be a Buddha, let alone a king.' He understood clearly.
Dongshan asked, 'A great icchantika (a person who has cut off all roots of goodness), kills his father and mother, draws the blood of the Buddha (harms the Buddha), and breaks the harmony of the Sangha (destroys the monastic community). With such evil deeds, where is filial piety?' The Master said, 'Only then is there true filial piety.'
From then on, Dongshan promoted the Master as the leader of the inner circle.
The Master addressed the assembly, saying, 'One who attains does not despise the small, one who understands does not demean usage, one who discerns does not lament, one who comprehends has no aversion. What descends from heaven is poor and humble, what springs from the earth is rich and noble. It is easy to be born from within the gate, it is difficult to go out from within oneself. Moving will bury you a thousand fathoms deep, not moving will cause seedlings to grow where you are. A single word transcends, standing out at that moment. Words should not be many, for many are useless.'
The Master addressed the assembly, saying, 'Having nothing at all, gaining nothing sought, words without reliance, actions without dependence, a mind without attachment, then one is without fault. Being in the assembly as if not in the assembly, not being in the assembly as if in the assembly, isn't that without disturbance? Its virtue surpasses all categories, freeing from all fetters. Even if thousands or tens of thousands attain the Way, it should not be considered one's own.' The ancients said, 'Embody the matter over there, and then come here to walk.' What is the matter over there? How does one walk here? Therefore, it is said, 'Do not bring what is there, do not take away what is not there. What is present, whose affair is it?'
The Master addressed the assembly, saying, 'Even if you learn the peripheral matters of the Buddha-dharma, you have already used your mind wrongly.' Haven't you seen the ancients say, 'Speaking causes heavenly flowers to fall and stubborn stones to nod, yet still not
干自己事。自余是甚麼閑。擬將有限身心。向無限中用。有甚麼交涉。如將方木逗圓孔。多少誵訛。若無恁么事。饒汝攢花簇錦。亦無用處。未離情識在。須向這裡及盡。方得無過。方有出身路。若有一毫髮。去不盡。即被塵累。豈況更多。差之毫釐。過犯山嶽。不見古人道。學處不玄。儘是流俗。閨閤中物。捨不得。俱為滲漏。並盡一切事。始得無過。頭頭上了。物物上通。只喚作了事人。終不喚作尊貴。將知尊貴一路自別。所以古人道。猶如雙鏡。光光相對。光明相照。更無虧盈。豈不是一般。猶喚作影像邊事。如日出照於世間明朗。是一半。那一半。喚作甚麼。如今人。未認得光影。門頭戶底。粗淺底事。將作屋裡事。又爭得。
示眾云。汝等發言吐氣。須有來由。莫當等閑。凡問個事。也須識好惡。莫學相似語。所以尋常道。莫怪不相似。恐同學太多去。第一莫將來。將來不相似。八十翁翁入場屋。真誠不是小兒戲。一言若差。鄉關萬里。敲骨打髓。須有來由。言語如鉗鋏鉤鎖。相續不斷始得。頭頭上明。物物上顯。方是得妙。知有底。終是不取次。十度發言。九度休去。為甚如此。恐無利益他。得底人。如臘月扇。口生白醭去。不是強為。任運如此。要明恁么事。須是恁么人。若是恁么人。何愁恁么
【現代漢語翻譯】 現代漢語譯本 做好你自己的事情，多餘的又是什麼閑事呢？想用有限的身心，去應對無限的事物，這有什麼相干的呢？好比用方形的木頭去塞圓形的孔洞，會有多少差錯啊！如果沒有這樣的事情，就算你堆砌再多的華麗辭藻，也沒有用處。只要還沒有脫離情識的束縛，就必須在這裡徹底了斷，才能沒有過失，才能有出路。如果有一絲一毫沒有去除乾淨，就會被塵埃所累，更何況是更多呢？差之毫釐，過犯山嶽。不見古人說，學到的東西不玄妙，全是世俗之物。閨房中的東西，捨不得丟棄，都會成為滲漏。必須摒棄一切事物，才能沒有過失。事事都明白，物物都通達，只能稱作了事人，終究不能稱作尊貴。由此可知尊貴的道路是另外一條。所以古人說，猶如兩面鏡子，光光相對，光明互相照耀，沒有虧缺盈滿，豈不是一樣？即使這樣，也還只是影像邊的事情。如同太陽出來照耀世間，一片明朗，這是一半，那一半，又叫做什麼呢？現在的人，還沒有認識到光影，門頭戶底這些粗淺的事情，就當做屋裡的事情，又怎麼能行呢？
開示大眾說：你們的發言吐氣，必須有來由，不要當作等閑之事。凡是問一個問題，也必須識別好壞，不要學那些相似的言語。所以平常說，不要怪不相似，恐怕同學太多了。第一不要將來，將來就不相似了。八十歲的老翁進入考場，真誠不是小兒遊戲。一句話如果錯了，就相隔萬里。敲骨打髓，必須有來由。言語要像鉗子、夾子、鉤子、鎖鏈一樣，相續不斷才能行。頭頭上明白，物物上顯現，才是得了妙處。知道有底蘊的人，終究是不隨便的。十次發言，九次停止，為什麼這樣？恐怕沒有利益他人。得到真諦的人，如同臘月的扇子，口邊生出白色的黴菌。不是勉強做作，而是自然而然如此。想要明白這樣的事情，必須是這樣的人。如果是這樣的人，還愁什麼呢？
【English Translation】 English version Do your own thing. What other idle matters are there? To try to use limited body and mind to deal with infinite things, what relevance does that have? It's like trying to fit a square peg into a round hole, how many errors will there be! If there is no such thing, even if you pile up more flowery words, it will be useless. As long as you have not broken away from the shackles of emotions and perceptions, you must completely sever them here in order to be without fault and to have a way out. If there is even a hair's breadth that has not been completely removed, you will be burdened by dust, let alone more? A difference of a hair's breadth leads to errors as great as mountains. Haven't you seen the ancients say that what is learned is not profound, but all worldly things. Things in the boudoir, unwilling to give up, will all become leakage. You must abandon all things in order to be without fault. Understand everything, and be connected to everything, you can only be called a 'finisher of affairs,' and you will never be called noble. From this, you know that the path to nobility is a different one. Therefore, the ancients said, it is like two mirrors, light facing light, light shining on each other, without deficiency or fullness, isn't it the same? Even so, it is still just a matter of the edge of the image. Like the sun rising and shining on the world, all is bright, that is one half, what is the other half called? Now people, not yet recognizing the light and shadow, the superficial things of the doorway, treat them as things inside the house, how can that be?
Instructing the assembly, he said: Your speech and breath must have a source, do not take it lightly. Whenever you ask a question, you must also distinguish between good and bad, do not learn those similar words. Therefore, it is usually said, do not blame the dissimilarity, fearing that there are too many classmates. First, do not bring the future, bringing the future will be dissimilar. An eighty-year-old man entering the examination hall, sincerity is not a child's play. If a word is wrong, it is ten thousand miles away. Knocking on the bones and marrow, there must be a source. Words should be like pliers, tongs, hooks, and chains, continuous and unbroken to be effective. Understanding on every head, manifesting on every thing, is the essence. Knowing the bottom line, in the end, is not casual. Ten times speaking, nine times stopping, why is this? Fearing that there is no benefit to others. The person who has attained the truth is like a fan in the twelfth month, white mold growing on the mouth. It is not forced, but naturally so. To understand such a thing, you must be such a person. If you are such a person, what is there to worry about?
事。
示眾。舉古人云。地獄未是苦。衲衣下。不明大事。始是苦。汝等既在這行流。十分去九。不較多了。更著些心力。便是上座不枉平生行腳眼。不辜負叢林。古人道。欲得保任此事。須向高高峰頂立。深深海底行。方有些子氣息。若大事未辦。且須履踐玄途。
示眾云。若有一毫許。去不盡。即被塵累。豈況更多。不見尋常道。昇天底事。對眾掉卻。十成底事。對眾去卻。擲地作金聲。不須回頭顧著。自余有甚麼用處。所以道。智人不向言中取。得人不向說中求。不是異於常徒。息一切萬累道。暫時不在途路。便有來由。非但惡眷屬。善眷屬也覓他不得。甚處去。通身去。歸家去。省覲去。脫諸有門去。絕牢籠去。脫險難。異常徒。
示眾云。老僧二十年前。住三峰庵時。有魏府興化長老。來問。權借一問。以為影草時。如何。老僧當時。機思遲鈍。道不得。為伊致得個話頭奇特。不敢辜負伊。他云。想和尚。答這話不得。不如禮拜了退。
如今思量。當時不消道個何必。
后遣化主。到魏府興化。化問。和尚住三峰庵時。老僧問伊話。對不得。如今道得也未。主舉前話。化云。云居二十年。只道得個何必。興化即不然。爭如個道不必。
三聖云。云居二十年。道得底。
【現代漢語翻譯】 現代漢語譯本： 開示大眾。 拈出古人所說：『地獄還不是最苦的，披著衲衣，卻不明白人生大事，那才是最苦的。』 你們既然身處這修行行列，十分里已經去了九分，這不算少了。更要多用些心力，才不枉費上座們平生行腳參訪的眼力，不辜負叢林（指寺院）的栽培。古人說：『想要保任這件事（指開悟），必須站在高高的山頂上，深深地潛入海底中。』 這樣才有些氣息。如果人生大事還沒有辦妥，就必須踐行玄妙的途徑。 開示大眾說：『如果有一毫的塵埃沒有去除乾淨，就會被塵埃所累，更何況是更多的塵埃呢？』 你不見尋常所說的，昇天是怎麼回事？當著大眾捨棄掉。十成是怎麼回事？當著大眾去除掉。擲在地上發出金石般的聲音，不必回頭顧念它。剩下的還有什麼用處？所以說，有智慧的人不從言語中求取，得到的人不從言說中尋求。不是不同於平常的徒眾，止息一切萬物的牽累。暫時不在路途上，便有了來由。不只是惡的眷屬，善的眷屬也找不到他。去哪裡了？全身心地去了，回家去了，省親去了，脫離各種存在的門徑去了，脫離牢籠去了，脫離險難，不同於平常的徒眾。 開示大眾說：『老僧二十年前，住在三峰庵時，有魏府的興化長老來問：『權且借用一問，作為影草時，怎麼樣？』 老僧當時，機敏的思緒遲鈍，回答不上來，因為他問出了一個奇特的話頭，不敢辜負他。』 他說：『想必和尚回答不上來這話，不如禮拜後退下。』 如今思量起來，當時不必說『何必』。 後來派遣化主，到魏府興化，興化問：『和尚住在三峰庵時，老僧問他話，他回答不上來，如今能回答了嗎？』 化主舉出之前的話，興化說：『云居二十年，只說得出個『何必』。興化就不是這樣，爭什麼呢？不如說『不必』。』 三聖說：『云居二十年，說得出的，』
【English Translation】 English version: Instructing the assembly. He quoted an ancient saying: 'Hell is not the worst suffering; wearing the monastic robe but not understanding the great matter of life is the real suffering.' Since you are in this practice, nine-tenths have already been accomplished, which is not a small feat. Put in more effort, and you will not waste the eyes of the senior monks who have traveled and visited, nor will you fail the expectations of the Sangha (monastery). The ancients said: 'If you want to maintain this matter (referring to enlightenment), you must stand on the highest peak and go deep into the bottom of the sea.' Only then will you have some breath. If the great matter of life has not been settled, then you must practice the profound path. Instructing the assembly, he said: 'If even a hair's breadth of dust is not completely removed, you will be burdened by it, let alone more dust.' Don't you see the common saying, what is the matter of ascending to heaven? Abandon it in front of the assembly. What is the matter of ten parts? Remove it in front of the assembly. Throw it on the ground and it will make a sound like gold and stone, no need to look back at it. What use is there for the rest? Therefore, it is said that wise people do not seek from words, and those who attain do not seek from speech. It is not different from ordinary followers, ceasing all the burdens of myriad things. Being temporarily not on the path has its reasons. Not only bad companions, but even good companions cannot find him. Where did he go? He went with his whole body, went home, went to visit relatives, went out of all the gates of existence, went out of the cage, escaped from danger, different from ordinary followers.' Instructing the assembly, he said: 'Twenty years ago, when the old monk lived in the Three Peaks Hermitage, Elder Xinghua (Xinghua, an elder monk) of Wei Prefecture came and asked: 'Let me borrow a question as a preliminary inquiry, what about it?' At that time, the old monk's mind was slow and dull, and he could not answer. Because he raised a peculiar topic, I dared not fail him.' He said: 'I think the monk cannot answer this question, it is better to bow and withdraw.' Now thinking about it, there was no need to say 'Why bother'. Later, he sent a fundraiser to Xinghua (Xinghua, an elder monk) in Wei Prefecture. Xinghua asked: 'When the monk lived in the Three Peaks Hermitage, the old monk asked him a question, and he could not answer it. Can he answer it now?' The fundraiser raised the previous question, and Xinghua said: 'Yunju (Yunju, a place name) for twenty years, only said 'Why bother'. Xinghua is not like that, what is there to argue about? It is better to say 'No need'.' Sansheng (Sansheng, a monk's name) said: 'Yunju (Yunju, a place name) for twenty years, what can be said,'
猶較興化半月程。
示眾云。如人將三貫錢。買得一隻獵狗。只解尋得有軌跡。多氣息底。忽遇羚羊掛角時。氣息也無。
僧問。羚羊未掛角時如何。師云。六六三十六。云掛角后如何。師云。六六三十六。僧作禮。師云。會么。云不會。師云。豈不見道。絕軌跡。
僧舉似趙州。州云。云居師兄猶在。僧卻問。羚羊未掛角時如何。州云。九九八十一。云掛角后如何。州云。九九八十一。
師問雪峰。門外雪消也未。峰云。一片也無。消個甚麼。師自云。消也。
保福展云。要且無雪上加霜。
有一僧。在旁看經。師問。念底是甚麼經。云維摩經。師云。我不問你維摩經。念底是甚麼。其僧言下有省。
師令侍者。送褲。與住庵道者。者云。自有娘生褲。竟不受。師又令侍者去問。娘未生時。著個甚麼。者無對。
后遷化。燒得舍利。持以似師。師云。直饒出得八斛四㪷。不如當初下取一轉語好。
保寧勇。向無語處。代僧。舉腳示之。
僧問。如何是諸佛師。師喝云。這田厙奴。僧作禮。師云。你作么生會。僧作舞出去。師云。㳂臺般乞兒。
僧問。山河大地。從何而有。師云。從妄想有。云與某甲。想出一鋌金。作么。師休去。僧不肯。
【現代漢語翻譯】 現代漢語譯本： 猶勝過到興化寺半個月的路程。
上堂開示說：『比如有人用三貫錢，買了一隻獵狗，只會尋找有軌跡、氣息濃厚的地方。一旦遇到羚羊掛角（羚羊（Antelope）用角在樹上摩擦以消除氣味）的時候，氣息也消失了。』
有僧人問：『羚羊未掛角時如何？』 師父說：『六六三十六。』 僧人問：『掛角后如何？』 師父說：『六六三十六。』 僧人行禮。 師父說：『會了嗎？』 僧人說：『不會。』 師父說：『難道沒聽說過嗎？絕無軌跡。』
有僧人把這個問題告訴趙州（Zhao Zhou，禪宗大師）。趙州說：『云居（Yun Ju，地名，也是師父的名號）師兄還在啊。』 僧人又問：『羚羊未掛角時如何？』 趙州說：『九九八十一。』 僧人問：『掛角后如何？』 趙州說：『九九八十一。』
師父問雪峰（Xue Feng，人名）：『門外的雪消了嗎？』 雪峰說：『一片也沒有，消什麼？』 師父自言自語：『消了。』
保福（Bao Fu，人名）說：『真是無雪上加霜啊。』
有一個僧人，在旁邊看經。 師父問：『唸的是什麼經？』 僧人說：『《維摩經》（Vimalakirti Sutra）。』 師父說：『我不是問你《維摩經》，唸的是什麼？』 那僧人當即有所領悟。
師父讓侍者送褲子給住在庵里的道者。 道者說：『自有娘生褲，竟不受。』 師父又讓侍者去問：『娘未生時，穿個什麼？』 道者無言以對。
後來師父圓寂火化，燒出了舍利（Sarira，佛教聖物）。 弟子拿著舍利給師父看。 師父說：『即使燒出八斛四斗（容量單位）的舍利，也不如當初說出一句轉語（禪宗用語，指開悟的話）好。』
保寧勇（Bao Ning Yong，人名），在無話可說之處，代替僧人，舉起腳來示意。
有僧人問：『如何是諸佛師？』 師父喝道：『這田舍奴！』 僧人行禮。 師父說：『你作何理解？』 僧人跳舞著出去了。 師父說：『沿街乞討的乞丐。』
有僧人問：『山河大地，從何而來？』 師父說：『從妄想而來。』 僧人說：『那我和你想出一鋌金子，怎麼樣？』 師父不理睬他，走了。 僧人不肯罷休。
【English Translation】 English version: It is better than traveling half a month to Xinghua Temple (Xinghua Temple, a temple name).
The master addressed the assembly, saying: 'Suppose someone spends three strings of cash to buy a hunting dog. It only knows how to find places with traces and strong scents. But when it encounters an antelope rubbing its horns (Antelope rubbing its horns on a tree to remove scent), the scent disappears.'
A monk asked: 'What about when the antelope hasn't rubbed its horns?' The master said: 'Six sixes are thirty-six.' The monk asked: 'What about after it has rubbed its horns?' The master said: 'Six sixes are thirty-six.' The monk bowed. The master said: 'Do you understand?' The monk said: 'No.' The master said: 'Haven't you heard it said? No trace remains.'
A monk told Zhao Zhou (Zhao Zhou, a Zen master) about this. Zhao Zhou said: 'Elder Brother Yun Ju (Yun Ju, a place name, also the master's name) is still around.' The monk then asked: 'What about when the antelope hasn't rubbed its horns?' Zhao Zhou said: 'Nine nines are eighty-one.' The monk asked: 'What about after it has rubbed its horns?' Zhao Zhou said: 'Nine nines are eighty-one.'
The master asked Xue Feng (Xue Feng, a person's name): 'Has the snow outside the gate melted?' Xue Feng said: 'Not a single flake remains. What is there to melt?' The master said to himself: 'It has melted.'
Bao Fu (Bao Fu, a person's name) said: 'Truly, it is adding frost to snow.'
There was a monk reading a sutra nearby. The master asked: 'What sutra are you reciting?' The monk said: 'The Vimalakirti Sutra (Vimalakirti Sutra).' The master said: 'I'm not asking you about the Vimalakirti Sutra. What are you reciting?' The monk immediately had an awakening.
The master ordered an attendant to send trousers to a Taoist living in a hermitage. The Taoist said: 'I already have trousers from birth, so I won't accept them.' The master then ordered the attendant to ask: 'What did you wear before your mother gave birth to you?' The Taoist had no reply.
Later, the master passed away and was cremated, producing sarira (Sarira, Buddhist relics). A disciple brought the sarira to show the master. The master said: 'Even if you produce eight hu and four dou (units of volume) of sarira, it's not as good as having uttered a turning phrase (Zen term, referring to words of enlightenment) in the first place.'
Bao Ning Yong (Bao Ning Yong, a person's name), in a situation where there was nothing to say, stood in for the monk and raised his foot to indicate.
A monk asked: 'What is the teacher of all Buddhas?' The master shouted: 'You country bumpkin!' The monk bowed. The master said: 'How do you understand it?' The monk danced out. The master said: 'A beggar begging along the street.'
A monk asked: 'Where do mountains, rivers, and the great earth come from?' The master said: 'They come from delusion.' The monk said: 'Then how about you and I imagine a tael of gold?' The master ignored him and left. The monk refused to give up.
雲門云。已是葛藤。不能摺合。待伊道與某甲。想出一鋌金。得么。拈拄杖。劈脊便打。
僧問。如何是一法。師云。如何是萬法。云未審如何領會。師云。一法是你本心。萬法是你本性。且道。心與性。是一是二。僧作禮。
師示以頌云。一法諸法宗。萬法一法通。惟心惟汝性。不說異兼同。
僧問。有人衣錦入來。見和尚后。為甚麼寸絲不掛。師云。直作琉璃殿上行。撲倒。也須粉碎。
問香積之飯。甚麼人作吃。師云。須知得吃之人。入口也須挑出。
荊南節度使成尚書。與大將。送供入山。問世尊有密語。迦葉不覆藏。如何是世尊有密語。師召尚書。書應諾。師云。會么。云不會。師云。汝若不會。世尊有密語。汝若會去。迦葉不覆藏。
法燈云。且道。喚底是密語。應底是密語。若也總是。即不密也。且道。作么生是密語。
時有僧問。如何是世尊有密語。燈云。何曾得密來。
東林總云。怪哉弘覺。二十年。羚羊掛角。絕跡亡蹤。及乎被尚書一拶。直作帶水拖泥。作人笑怪。法燈也是日午點金燈。夜半潑墨汀。東林即不然。如何是密語。卻向伊道。甚處不密。且道。恁么還有過也無。良久云。更不用別人。
師臨示寂時。問侍者。今日是
【現代漢語翻譯】 現代漢語譯本 雲門（Yunmen，禪師名）說：『這已經是葛藤（Geteng，比喻糾纏不清的公案），無法折斷了。等他說給我聽，想出一鋌金子（gold ingot），行嗎？』拿起拄杖，劈頭蓋臉便打。 僧人問：『如何是一法（one dharma，唯一的真理）？』 師父說：『如何是萬法（ten thousand dharmas，宇宙萬物）？』 云：『不知道如何領會。』 師父說：『一法是你的本心（original mind），萬法是你的本性（original nature）。』 且說，心與性，是一是二？僧人作禮。 師父用頌語開示說：『一法是諸法的宗源，萬法與一法相通。唯有心，唯有你的本性，不說它既異又同。』 僧人問：『有人身穿錦衣進來，見了和尚之後，為什麼寸絲不掛（not an inch of silk remains，比喻徹底放下）？』 師父說：『直接在琉璃殿上行走，撲倒了，也必須粉碎。』 問：『香積（Xiangji，佛寺廚房）的飯，什麼人吃？』 師父說：『須知懂得吃的人，入口也必須挑出。』 荊南節度使成尚書與大將，送供養入山。問：『世尊（Shizun，釋迦牟尼佛的尊稱）有密語（secret words），迦葉（Kasyapa，釋迦牟尼佛的十大弟子之一）不覆藏（did not conceal），如何是世尊有密語？』 師父召喚尚書。尚書應諾。師父說：『會嗎？』 云：『不會。』 師父說：『你若不會，世尊有密語；你若會了，迦葉不覆藏。』 法燈（Fadeng，禪師名）說：『且說，喚他（calling him）是密語，應他（answering him）是密語？如果都是，那就不密了。』 且說，怎麼才是密語？ 當時有僧人問：『如何是世尊有密語？』 法燈說：『何曾有什麼密語來？』 東林總（Donglin Zong，禪師名）說：『奇怪啊，弘覺（Hongjue，禪師名）二十年，羚羊掛角（antelope hanging its horns，比喻無跡可尋），絕跡亡蹤。等到被尚書一拶（a squeeze），直接變成帶水拖泥（dragging mud and water，比喻不乾脆）。讓人笑話。法燈也是日午點金燈（lighting a golden lamp at noon，比喻多此一舉），夜半潑墨汀（splashing ink on the beach at midnight，比喻毫無用處）。東林就不是這樣。如何是密語？』 卻向他說：『哪裡不密？』 且說，這樣還有過錯嗎？ 良久說：『更不用別人。』 師父臨近示寂（shìjì，圓寂）時，問侍者：『今日是』
【English Translation】 English version Yunmen (Yunmen, name of a Chan master) said: 'This is already Geteng (Geteng, a metaphor for entangled cases), which cannot be broken. Waiting for him to tell me, thinking of a gold ingot (gold ingot), is it okay?' He picked up his staff and struck him head-on. A monk asked: 'What is one dharma (one dharma, the only truth)?' The master said: 'What are the ten thousand dharmas (ten thousand dharmas, all things in the universe)?' He said: 'I don't know how to understand.' The master said: 'One dharma is your original mind (original mind), and ten thousand dharmas are your original nature (original nature).' Furthermore, are mind and nature one or two? The monk bowed. The master instructed with a verse: 'One dharma is the source of all dharmas, and ten thousand dharmas are connected to one dharma. Only the mind, only your nature, does not say it is both different and the same.' A monk asked: 'Someone came in wearing brocade clothes, and after seeing the abbot, why did not an inch of silk remains (not an inch of silk remains, a metaphor for letting go completely)?' The master said: 'Walking directly on the crystal palace, if you fall, you must be shattered.' Asked: 'Whose food is Xiangji (Xiangji, the kitchen of a Buddhist temple) for?' The master said: 'You must know the person who knows how to eat, and you must pick it out when it enters the mouth.' Jingnan Jiedushi (Jingnan military governor) Cheng Shangshu (Cheng Shangshu, a government official) and the general sent offerings into the mountain. Asked: 'Shizun (Shizun, the honorable name of Sakyamuni Buddha) has secret words (secret words), and Kasyapa (Kasyapa, one of the ten major disciples of Sakyamuni Buddha) did not conceal (did not conceal). What are the secret words of Shizun?' The master summoned Shangshu. Shangshu answered. The master said: 'Do you understand?' He said: 'I don't understand.' The master said: 'If you don't understand, Shizun has secret words; if you understand, Kasyapa does not conceal.' Fadeng (Fadeng, name of a Chan master) said: 'Furthermore, is calling him (calling him) a secret word, or is answering him (answering him) a secret word? If they are all, then it is not secret.' Furthermore, what is a secret word? At that time, a monk asked: 'What are the secret words of Shizun?' Fadeng said: 'When has there ever been a secret word?' Donglin Zong (Donglin Zong, name of a Chan master) said: 'Strange, Hongjue (Hongjue, name of a Chan master) for twenty years, antelope hanging its horns (antelope hanging its horns, a metaphor for no trace to be found), disappeared without a trace. When he was squeezed by Shangshu, he directly became dragging mud and water (dragging mud and water, a metaphor for not being straightforward). It's laughable. Fadeng is also lighting a golden lamp at noon (lighting a golden lamp at noon, a metaphor for being superfluous), splashing ink on the beach at midnight (splashing ink on the beach at midnight, a metaphor for being useless). Donglin is not like this. What are the secret words?' But he said to him: 'Where is it not secret?' Furthermore, is there still a mistake in this way? After a long time, he said: 'No need for anyone else.' When the master was approaching parinirvana (shìjì, passing away), he asked the attendant: 'What day is today?'
幾。者云。初三。師云。三十年後。但道。只這是。乃端然告寂。
潭州龍牙居遁禪師(凡九)
師問翠微。學人自到法席。不蒙一法示誨。意在於何。微云。嫌甚麼。
又謁德山。理前問。山亦云。嫌甚麼。師不肯。
后見洞山。理前問。洞山云。爭怪作老僧。
師問翠微。如何是祖師西來意。微云。與我過禪板來。師度禪板。與微。微接得便打。師云。打即任打。要且無祖師意。
又問臨濟。濟云。與我過蒲團來。師度蒲團。與濟。濟接得便打。師云。打即任打。要且無祖師意。
師住后。有僧問。和尚當時。問二尊宿祖師意。未審二尊宿。還明也無。師云。明則明已。要且無祖師意。
石門總云。龍牙無人挨著。猶較些子。才被個布衲挨著。失卻一隻眼。
雪竇云。臨濟翠微。只解放不解收。我若作龍牙。待伊索禪板蒲團。拈得劈胸便擲。
師問德山。學人仗劍。取師頭時如何。山近前。引頸云。㘞。師云。頭落也。山呵呵大笑。
師后舉似洞山。山云。德山道甚麼。師云。他無語。山云。無語且致。將德山落底頭來。呈似老僧看。師於是有省。遂焚香。遙禮懺謝。
後有僧。舉似德山。山云。洞山老人。不識好惡。這漢死來多少
【現代漢語翻譯】 現代漢語譯本 幾？者云：『初三。』師云：『三十年後，但道只這是。』乃端然告寂。
潭州龍牙居遁禪師（凡九）
師問翠微：『學人自到法席，不蒙一法示誨，意在於何？』翠微云：『嫌甚麼？』
又謁德山，理前問。山亦云：『嫌甚麼？』師不肯。
后見洞山，理前問。洞山云：『爭怪作老僧？』
師問翠微：『如何是祖師西來意？』翠微云：『與我過禪板來。』師度禪板與微，微接得便打。師云：『打即任打，要且無祖師意。』
又問臨濟，濟云：『與我過蒲團來。』師度蒲團與濟，濟接得便打。師云：『打即任打，要且無祖師意。』
師住后，有僧問：『和尚當時問二尊宿祖師意，未審二尊宿還明也無？』師云：『明則明已，要且無祖師意。』
石門總云：『龍牙無人挨著，猶較些子。才被個布衲挨著，失卻一隻眼。』
雪竇云：『臨濟、翠微只解放不解收。我若作龍牙，待伊索禪板蒲團，拈得劈胸便擲。』
師問德山：『學人仗劍取師頭時如何？』山近前，引頸云：『㘞。』師云：『頭落也。』山呵呵大笑。
師后舉似洞山，山云：『德山道甚麼？』師云：『他無語。』山云：『無語且致，將德山落底頭來，呈似老僧看。』師於是有省，遂焚香，遙禮懺謝。
後有僧舉似德山，山云：『洞山老人不識好惡，這漢死來多少？』
【English Translation】 English version A few. Someone asked, 'The third day.' The master said, 'Thirty years later, just say, 'This is it.'' Then he sat upright and passed away.
Chan Master Longya Judun (Longya Judun) of Tanzhou (Tanzhou) (Total of nine)
The master asked Cuiwei (Cuiwei), 'Since this student arrived at the Dharma assembly, I have not received any Dharma instruction. What is the meaning of this?' Cuiwei (Cuiwei) said, 'What do you dislike?'
He then visited Deshan (Deshan) and asked the same question. Deshan (Deshan) also said, 'What do you dislike?' The master was not satisfied.
Later, he saw Dongshan (Dongshan) and asked the same question. Dongshan (Dongshan) said, 'Why blame an old monk?'
The master asked Cuiwei (Cuiwei), 'What is the meaning of the Patriarch's (Zu Shi) coming from the West?' Cuiwei (Cuiwei) said, 'Pass me the meditation board.' The master passed the meditation board to Cuiwei (Cuiwei), who took it and struck him. The master said, 'Striking is fine, but there is no meaning of the Patriarch (Zu Shi).'
He then asked Linji (Linji), who said, 'Pass me the cattail mat.' The master passed the cattail mat to Linji (Linji), who took it and struck him. The master said, 'Striking is fine, but there is no meaning of the Patriarch (Zu Shi).'
After the master resided [at the temple], a monk asked, 'When the Abbot (He Shang) asked the two venerable ones about the meaning of the Patriarch (Zu Shi), I don't know if the two venerable ones understood or not?' The master said, 'Understanding is understanding, but there is no meaning of the Patriarch (Zu Shi).'
Shimen Zong (Shimen Zong) said, 'It's still better if no one touches Longya (Longya). But if he is touched by a cloth-robed monk, he will lose an eye.'
Xuedou (Xuedou) said, 'Linji (Linji) and Cuiwei (Cuiwei) only release but do not collect. If I were Longya (Longya), when they asked for the meditation board and cattail mat, I would grab them and throw them at their chests.'
The master asked Deshan (Deshan), 'What if this student draws a sword and takes the master's head?' Deshan (Deshan) stepped forward, stretched out his neck, and said, '㘞.' The master said, 'The head has fallen.' Deshan (Deshan) laughed heartily.
The master later told Dongshan (Dongshan) about this. Dongshan (Dongshan) said, 'What did Deshan (Deshan) say?' The master said, 'He said nothing.' Dongshan (Dongshan) said, 'Saying nothing is fine, but bring the head that Deshan (Deshan) dropped and show it to this old monk.' The master then had an awakening, burned incense, and bowed in repentance and gratitude from afar.
Later, a monk told Deshan (Deshan) about this. Deshan (Deshan) said, 'Old man Dongshan (Dongshan) does not know good from bad. How many times has this fellow died?'
時了也。救得有甚用處。
保福展云。龍牙只知進前。不知失步。
翠巖芝云。龍牙當斷不斷。如今作么生斷。
師問洞山。如何是祖師西來意。山云。待洞水逆流時。即向汝道。師于言下契悟。
示眾云。夫參學人。須透過佛祖始得。新豐和尚云。佛教祖教。如生冤家。始有參學分。若透不過。即被佛祖謾。
時有僧問。佛祖還有謾人之心也無。師云。汝道。江湖還有礙人之意也無。又云。江湖雖無礙人之意。為時人過不得。江湖成礙人去。不得道江湖不礙人。佛祖雖無謾人之心。為時人透不得。佛祖成謾人去。不得道佛祖不謾人。若透得佛祖過。此人過卻佛祖。始體得佛祖意。方與向上人同。若未透得過。但學佛求祖。萬劫無有出期。
僧問。如何得不被佛祖謾去。師云。道者直須自悟始得。
僧問。師子返擲時如何。師云。返擲且止。你道。還怕文殊么。云非但文殊。佛亦不怕。師云。爭奈被文殊騎何。云文殊騎者。不是師子。師云。返擲事作么生。僧云。應用無虧。師云。正是文殊騎者。返擲事作么生。僧無語。
僧問。二鼠侵藤時如何。師云。須有隱身處始得。云如何是隱身處。師云。還見文殊么。
僧問。如何是祖師西來意。師云。待石烏龜解
語時。即向你道。雲石烏龜語也。師云。向你道甚麼。
僧問。十二時中。如何用力。師云。如無手人行拳。
大溈秀云。是即是。又教人入陰界中。作活計。十二時中。如何用力。如有手人行拳。又且如何。
僧問。古人得個甚麼。便休去。師云。如賊入空屋。
問大庾嶺頭提不起時如何。師云。六祖為甚麼將得去。
襄州洞山師䖍禪師(凡五)
洞山問師。近離甚處。師云。武陵。山云。武陵法道。何似此間。師云。胡地冬抽筍。山云。別甑炊香飯。供養此人。師便出。山云。此子已后。千人萬人把不住。
鼓山永云。恁么祇對。滴水難消。因甚別甑炊香飯。
示眾云。祖師門下。鳥道玄微。功窮皆轉。不究難明。汝等諸人。直須離心意識參。出聖凡路學。方可保任。若不如是。非吾子息。
妙喜云。饒汝離心意識。參得透。出聖凡路。學得成。也是雪峰道底。
師凡有新到來。須令擔泥三擔。
有一僧不肯。乃問云。三轉內。即不問。三轉外事如何。師云。鐵輪天子寰中來。僧無語。師便打。趁出院。
大溈秀云。夫欲君臣道合。應須水乳和同。這僧既抗節朝堂。不覺喪身失命。當時見道鐵輪天子寰中來。將坐具便揖。待伊擬議。
【現代漢語翻譯】 現代漢語譯本 語時。即向你道。雲石烏龜語也。（雲石：一種石頭；烏龜：一種爬行動物）師云。向你道甚麼？
僧問。十二時中（十二時：指一天中的十二個時辰），如何用力？師云。如無手人行拳。
大溈秀云（大溈秀云：人名，禪師）。是即是。又教人入陰界中（陰界：佛教指六道輪迴中的惡道），作活計。十二時中，如何用力？如有手人行拳。又且如何？
僧問。古人得個甚麼，便休去？師云。如賊入空屋。
問大庾嶺頭（大庾嶺：山名）提不起時如何？師云。六祖（六祖：指禪宗六祖慧能）為甚麼將得去？
襄州洞山師䖍禪師（襄州洞山師䖍禪師：人名，禪師）（凡五）
洞山（洞山：人名，禪師）問師。近離甚處？師云。武陵（武陵：地名）。山云。武陵法道，何似此間？師云。胡地冬抽筍。山云。別甑炊香飯，供養此人。師便出。山云。此子已后，千人萬人把不住。
鼓山永云（鼓山永云：人名，禪師）。恁么祇對，滴水難消。因甚別甑炊香飯？
示眾云。祖師門下，鳥道玄微（鳥道玄微：比喻禪理深奧），功窮皆轉，不究難明。汝等諸人，直須離心意識參，出聖凡路學，方可保任。若不如是，非吾子息。
妙喜云（妙喜：人名，禪師）。饒汝離心意識，參得透，出聖凡路，學得成，也是雪峰道底（雪峰：人名，禪師）。
師凡有新到來，須令擔泥三擔。
有一僧不肯。乃問云。三轉內，即不問。三轉外事如何？師云。鐵輪天子寰中來（鐵輪天子：佛教指以武力統治世界的轉輪聖王）。僧無語。師便打。趁出院。
大溈秀云。夫欲君臣道合，應須水乳和同。這僧既抗節朝堂，不覺喪身失命。當時見道鐵輪天子寰中來，將坐具便揖。待伊擬議。
【English Translation】 English version At that moment, he immediately said to you, 'The stone turtle speaks.' (雲石 (Yun Shi): a type of stone; 烏龜 (Wu Gui): turtle) The master said, 'What does it say to you?'
A monk asked, 'Throughout the twelve periods of the day (十二時 (Shi Er Shi): twelve periods, referring to the twelve two-hour periods of the day), how should one exert effort?' The master said, 'Like a person without hands practicing boxing.'
Dawei Xiuyun (大溈秀云 (Da Wei Xiu Yun): a person's name, a Chan master) said, 'That's right, but it also teaches people to enter the realm of darkness (陰界 (Yin Jie): the evil paths in the Buddhist six realms of reincarnation) to make a living. Throughout the twelve periods of the day, how should one exert effort? If one has hands to practice boxing, then what?'
A monk asked, 'What did the ancients attain that they then ceased?' The master said, 'Like a thief entering an empty house.'
Asked, 'What if one cannot lift it at the top of Dayu Ridge (大庾嶺 (Da Yu Ling): a mountain name)?' The master said, 'Why was the Sixth Patriarch (六祖 (Liu Zu): refers to Huineng, the Sixth Patriarch of Chan Buddhism) able to take it away?'
Chan Master Shiqian of Dongshan in Xiangzhou (襄州洞山師䖍禪師 (Xiang Zhou Dong Shan Shi Qian Chan Shi): a person's name, a Chan master) (Total of five)
Dongshan (洞山 (Dong Shan): a person's name, a Chan master) asked the master, 'Where did you recently depart from?' The master said, 'Wuling (武陵 (Wu Ling): a place name).' Dongshan said, 'How is the Dharma practice in Wuling compared to here?' The master said, 'In the barbarian lands, bamboo shoots emerge in winter.' Dongshan said, 'I will cook fragrant rice in a separate pot to offer to this person.' The master then left. Dongshan said, 'This fellow, in the future, thousands and millions of people will not be able to hold him back.'
Yongyun of Gushan (鼓山永云 (Gu Shan Yong Yun): a person's name, a Chan master) said, 'Such a response is difficult to digest even a drop of water. Why cook fragrant rice in a separate pot?'
He addressed the assembly, saying, 'Within the lineage of the Patriarchs, the bird's path is profound and subtle (鳥道玄微 (Niao Dao Xuan Wei): a metaphor for the profoundness of Chan principles). When effort is exhausted, all transforms; it is difficult to understand if not thoroughly investigated. All of you must participate by separating from the mind's consciousness, and learn by going beyond the paths of the sacred and the mundane, only then can you maintain it. If it is not like this, you are not my descendants.'
Miaoxi (妙喜 (Miao Xi): a person's name, a Chan master) said, 'Even if you separate from the mind's consciousness, penetrate it through participation, and succeed in learning by going beyond the paths of the sacred and the mundane, it is still what Xuefeng (雪峰 (Xue Feng): a person's name, a Chan master) spoke of.'
Whenever a new arrival came, the master would always order them to carry three loads of mud.
One monk refused and asked, 'Within the three turns, I will not ask. What about matters beyond the three turns?' The master said, 'The Iron Wheel King (鐵輪天子 (Tie Lun Tian Zi): in Buddhism, refers to the Chakravartin king who rules the world by force) comes within the realm.' The monk was speechless. The master then struck him and chased him out of the monastery.
Dawei Xiuyun said, 'If a ruler and his ministers wish to have harmonious relations, they must be as blended as water and milk. This monk, by resisting the court, unknowingly lost his life. At that time, upon hearing that the Iron Wheel King had come within the realm, he should have bowed with his sitting mat, waiting for him to deliberate.'
劈面便摵。
僧問。昔年疾苦中又毒。諸師醫。師云。金鎞刮破腦。頂上灌醍醐。云恁么則謝師醫去也。師便打。
僧問。學人徑往時如何。師云。死蛇當大路。勸子莫當頭。云當頭者如何。師云。喪子命根。云不當頭者如何。師云。亦無迴避處。云正恁么時如何。師云。失卻也。云未審向甚麼處去。師云。草深無覓處。雲和尚也須堤防始得。師撫掌云。一等是毒藥。
撫州疏山羌仁禪師(凡五)
吉州新淦人。初往東林聽習。嘆曰。尋行數墨。語不如默。捨己求人。假不如真。即卷衣遊方。
初謁溈山。見示眾云。行腳高士。直須向聲色里睡眠。聲色里坐臥。師出問。如何是不落聲色句。溈山豎起拂子。師云。此猶是落聲色句。溈山便歸方丈。
師不契。便辭香嚴。嚴云。何不且住。師云。某甲與和尚無緣。嚴云。有何因緣。不契。試舉看。師舉前話。嚴云。某甲有個語。師云。道甚麼。嚴云。言發非聲。色前不物。師云。元來此中有人。乃囑嚴云。你向後有住處。某甲卻來相見。遂去。
溈山問香嚴云。問聲色話底矮阇梨。在么。嚴云。已去了也。溈云。曾舉向子么。嚴云。某甲亦曾有語。對他來。溈云。試舉看。嚴云。言發非聲。色前不物。溈云。他道甚麼。嚴云
【現代漢語翻譯】 現代漢語譯本 當頭棒喝。
有僧人問：『過去在疾病痛苦之中又遭受毒害，各位禪師來醫治。』 禪師說：『用金篦刮破腦袋，從頭頂灌入醍醐。』 僧人說：『既然這樣，就告辭禪師去感謝醫治了。』 禪師隨即就打了他。
有僧人問：『學人徑直前往時如何？』 禪師說：『死蛇擋在大路中間，勸你不要迎頭而上。』 僧人說：『迎頭而上會如何？』 禪師說：『喪失性命根本。』 僧人說：『不迎頭而上又如何？』 禪師說：『也沒有迴避之處。』 僧人說：『正在這個時候又如何？』 禪師說：『失去了。』 僧人說：『不知道向什麼地方去了？』 禪師說：『草深無處可尋。』 僧人說：『和尚您也需要提防才行。』 禪師拍手說：『同樣是毒藥。』
撫州疏山羌仁禪師（共五則）
吉州新淦人。起初前往東林寺聽講學習，感嘆道：『尋章摘句，不如沉默。捨棄自己去求別人，虛假不如真實。』 於是捲起衣物去四處遊歷。
起初拜見溈山（Weishan，山名），見到溈山開示大眾說：『雲遊的高士，必須要在聲色之中睡眠，在聲色之中坐臥。』 禪師走出來問道：『如何是不落入聲色的語句？』 溈山豎起拂塵。禪師說：『這仍然是落入聲色的語句。』 溈山便回到方丈室。
禪師沒有領悟，便告辭香嚴（Xiangyan，人名）。香嚴說：『為何不暫且住下？』 禪師說：『我與和尚沒有緣分。』 香嚴說：『有什麼因緣，不契合？試著說來聽聽。』 禪師舉了之前的話。香嚴說：『我有一句話。』 禪師說：『說什麼？』 香嚴說：『言語發出之前不是聲音，色相顯現之前不是事物。』 禪師說：『原來這裡有人。』 於是囑咐香嚴說：『你以後如果有住處，我卻來相見。』 於是離去。
溈山問香嚴說：『問聲色話的矮個子禪師，在嗎？』 香嚴說：『已經離開了。』 溈山說：『曾向他舉過話頭嗎？』 香嚴說：『我也曾有句話，對他說過。』 溈山說：『試著說來聽聽。』 香嚴說：『言語發出之前不是聲音，色相顯現之前不是事物。』 溈山說：『他說了什麼？』 香嚴說：
【English Translation】 English version A head-on blow.
A monk asked: 'In the past, amidst illness and suffering, I was also poisoned, and various masters came to treat me.' The master said: 'Use a golden needle to scrape open the brain and pour ghee (clarified butter) from the top of the head.' The monk said: 'In that case, I will take my leave to thank the master for the treatment.' The master then struck him.
A monk asked: 'What is it like when a student goes straight ahead?' The master said: 'A dead snake blocks the main road; I advise you not to go head-on.' The monk said: 'What happens if you go head-on?' The master said: 'You lose the root of your life.' The monk said: 'What if you don't go head-on?' The master said: 'There is also no place to avoid.' The monk said: 'What about right at this moment?' The master said: 'Lost it.' The monk said: 'I don't know where it went?' The master said: 'The grass is deep, and there is nowhere to find it.' The monk said: 'The abbot also needs to be careful.' The master clapped his hands and said: 'It's all the same poison.'
Chan Master Qiangren of Shushan in Fuzhou (5 cases in total)
He was from Xingan in Jizhou. Initially, he went to Donglin Temple to listen and study, lamenting: 'Searching for phrases and counting words is not as good as silence. Abandoning oneself to seek others is not as good as truth.' So he rolled up his clothes and traveled around.
Initially, he visited Weishan (Weishan, mountain name), and saw Weishan instructing the assembly, saying: 'Wandering high-minded people must sleep in sound and form, sit and lie in sound and form.' The master came out and asked: 'What is a phrase that does not fall into sound and form?' Weishan raised his whisk. The master said: 'This is still a phrase that falls into sound and form.' Weishan then returned to his abbot's room.
The master did not understand, so he bid farewell to Xiangyan (Xiangyan, person's name). Xiangyan said: 'Why not stay for a while?' The master said: 'I have no affinity with the abbot.' Xiangyan said: 'What is the cause that you don't agree? Try to tell me.' The master cited the previous conversation. Xiangyan said: 'I have a saying.' The master said: 'What do you say?' Xiangyan said: 'Before words are spoken, there is no sound; before form appears, there is no thing.' The master said: 'So there is someone here.' Then he instructed Xiangyan, saying: 'If you have a place to live in the future, I will come to see you.' Then he left.
Weishan asked Xiangyan: 'Is the short Chan master who asked about sound and form here?' Xiangyan said: 'He has already left.' Weishan said: 'Did you ever raise a topic to him?' Xiangyan said: 'I also had a saying that I told him.' Weishan said: 'Try to say it.' Xiangyan said: 'Before words are spoken, there is no sound; before form appears, there is no thing.' Weishan said: 'What did he say?' Xiangyan said:
。他深肯。溈云。我將謂他有長處。元來只在這裡。此子向後。設有住處。近山無柴燒。近水無水吃。
師到福州西禪。遇上堂。師出問。法身之理。理絕玄微。不奪是非之境。猶是法身邊事。如何是法身向上事。禪舉起拂子。師云。此猶是法身邊事。禪云。如何是法身向上事。師進前奪拂子。摺折擲向地上。便歸眾。禪云。龍蛇易辨。衲子難謾。
示眾云。老僧。咸通年已前。會得法身邊事。咸通年已后。會得法身向上事。
雲門問。承聞。和尚咸通年已前。會得法身邊事。咸通年已后。會得法身向上事。是否。師云是。門云。如何是法身邊事。師云。枯樁。門云。如何是法身向上事。師云。非枯樁。門云。還許學人說道理也無。師云許。門云。枯樁。豈不是明法身邊事。師云是。門云。非枯樁。豈不是明法身向上事。師云是。門云。法身還該一切也無。師云。作么生不該。門指凈瓶云。還該這個么。師云。阇梨莫向凈瓶邊會。問便作禮。
上方岳云。疏山總是戰爭收拾得。卻因歌舞破除休。雲門舌上有龍泉。
妙喜云。雲門禮拜。不是好心。
師到夾山。問承聞和尚有言。目前無法。意在目前。如何是目前法。山云。山月流輝。澄潭無影。師作掀繩床勢。山云。阇梨又作么
【現代漢語翻譯】 現代漢語譯本：他深深地認可了。溈山（Weishan，人名）說：『我本以為他有什麼過人之處，原來只是這樣。』這人以後，即使有住處，也會面臨近山無柴燒，近水無水喝的困境。
禪師來到福州西禪（Xichan of Fuzhou，地名），正趕上僧人上堂說法。禪師走出來問道：『法身（Dharmakaya，佛的法性之身）的道理，其理玄妙至極，即使不執著於是非的境界，也仍然只是法身邊的事情。如何是法身向上（超越法身）的事情？』西禪的僧人舉起拂子（塵拂）。禪師說：『這仍然只是法身邊的事情。』西禪的僧人問：『如何是法身向上（超越法身）的事情？』禪師上前奪過拂子，折斷后扔在地上，便回到僧眾中。西禪的僧人說：『龍蛇容易辨認，衲子（僧人）難以欺騙。』
禪師向大眾開示說：『老僧我，在咸通（Xiantong，年號）年以前，領會了法身邊的事情；在咸通（Xiantong，年號）年以後，領會了法身向上（超越法身）的事情。』
雲門（Yunmen，人名）問道：『聽說和尚您在咸通（Xiantong，年號）年以前，領會了法身邊的事情；在咸通（Xiantong，年號）年以後，領會了法身向上（超越法身）的事情，是這樣嗎？』禪師說：『是的。』雲門（Yunmen，人名）問：『如何是法身邊的事情？』禪師說：『枯樁（枯樹樁）。』雲門（Yunmen，人名）問：『如何是法身向上（超越法身）的事情？』禪師說：『非枯樁（不是枯樹樁）。』雲門（Yunmen，人名）問：『還允許學人說說道理嗎？』禪師說：『允許。』雲門（Yunmen，人名）問：『枯樁（枯樹樁），豈不是說明法身邊的事情？』禪師說：『是的。』雲門（Yunmen，人名）問：『非枯樁（不是枯樹樁），豈不是說明法身向上（超越法身）的事情？』禪師說：『是的。』雲門（Yunmen，人名）問：『法身（Dharmakaya，佛的法性之身）是否涵蓋一切？』禪師說：『怎麼會不涵蓋呢？』雲門（Yunmen，人名）指著凈瓶（凈水瓶）說：『也涵蓋這個嗎？』禪師說：『阇梨（acarya，梵語，意為導師）不要在凈瓶邊去領會。』雲門（Yunmen，人名）聽后便作揖行禮。
上方岳（Shangfang Yue，地名）說：『疏山（Shushan，地名）總是通過戰爭來收拾局面，卻因為歌舞而破壞了平靜。雲門（Yunmen，人名）的舌頭上有龍泉（Longquan，寶劍名）。』
妙喜（Miaoxi，人名）說：『雲門（Yunmen，人名）的禮拜，不是出於好心。』
禪師來到夾山（Jiashan，地名），問道：『聽說和尚您說過，『目前無法，意在目前』，如何是目前法？』夾山（Jiashan，地名）說：『山月流輝，澄潭無影。』禪師做出掀翻繩床的姿勢。夾山（Jiashan，地名）說：『阇梨（acarya，梵語，意為導師）你又想做什麼？』
【English Translation】 English version: He deeply acknowledged it. Weishan (person's name) said, 'I thought he had some merit, but it turns out he's just like this.' This person, even if he has a place to live in the future, will face the predicament of having no firewood to burn near the mountains and no water to drink near the water.
The Chan master arrived at Xichan of Fuzhou (place name) and encountered a monk giving a Dharma talk. The Chan master came out and asked, 'The principle of Dharmakaya (the Dharma body of the Buddha), its principle is extremely profound. Even if one is not attached to the realm of right and wrong, it is still just a matter of Dharmakaya. What is the matter beyond Dharmakaya (transcending the Dharmakaya)?' The monk of Xichan raised a whisk (duster). The Chan master said, 'This is still just a matter of Dharmakaya.' The monk of Xichan asked, 'What is the matter beyond Dharmakaya (transcending the Dharmakaya)?' The Chan master stepped forward, snatched the whisk, broke it, threw it on the ground, and then returned to the assembly. The monk of Xichan said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'
The Chan master instructed the assembly, saying, 'This old monk, before the Xiantong (era name) year, understood the matter of Dharmakaya; after the Xiantong (era name) year, understood the matter beyond Dharmakaya (transcending the Dharmakaya).'
Yunmen (person's name) asked, 'I heard that you, the abbot, before the Xiantong (era name) year, understood the matter of Dharmakaya; after the Xiantong (era name) year, understood the matter beyond Dharmakaya (transcending the Dharmakaya), is that so?' The Chan master said, 'Yes.' Yunmen (person's name) asked, 'What is the matter of Dharmakaya?' The Chan master said, 'A withered stump.' Yunmen (person's name) asked, 'What is the matter beyond Dharmakaya (transcending the Dharmakaya)?' The Chan master said, 'Not a withered stump.' Yunmen (person's name) asked, 'Is it permissible for the student to speak of the Dharma?' The Chan master said, 'It is permissible.' Yunmen (person's name) asked, 'Isn't a withered stump explaining the matter of Dharmakaya?' The Chan master said, 'Yes.' Yunmen (person's name) asked, 'Isn't not a withered stump explaining the matter beyond Dharmakaya (transcending the Dharmakaya)?' The Chan master said, 'Yes.' Yunmen (person's name) asked, 'Does the Dharmakaya (the Dharma body of the Buddha) encompass everything?' The Chan master said, 'How could it not encompass?' Yunmen (person's name) pointed to a water bottle and said, 'Does it encompass this?' The Chan master said, 'Acharya (Sanskrit, meaning teacher), do not try to understand near the water bottle.' Yunmen (person's name) then bowed and paid respects.
Shangfang Yue (place name) said, 'Shushan (place name) always manages to settle things through war, but peace is destroyed by singing and dancing. Yunmen (person's name) has a Longquan (name of a precious sword) on his tongue.'
Miaoxi (person's name) said, 'Yunmen's (person's name) bowing is not out of good intentions.'
The Chan master arrived at Jiashan (place name) and asked, 'I heard that you, the abbot, said, 'There is no Dharma at present, the meaning is in the present,' what is the present Dharma?' Jiashan (place name) said, 'The mountain moon flows with radiance, the clear pool has no reflection.' The Chan master made a gesture of overturning the rope bed. Jiashan (place name) said, 'Acharya (Sanskrit, meaning teacher), what are you trying to do again?'
生。師云。目前無法。了不可得。山云。大眾看。這一員戰將。
師因知事。為造壽塔畢。來白師。師云。將多少錢。與匠人。云一切在和尚。師云。為將三文。與匠人。為將兩文。與匠人。為將一文。與匠人。若道得。與吾親造塔。知事無對。
羅山閑禪師。時在大嶺住庵。其僧到大嶺。閑問。甚處來。云疏山。閑云。有何言句。僧舉前話。閑云。還有人道得么。云未有人道得。閑云。汝卻歸去。舉似疏山道。大嶺云。若將三文與匠人。和尚此生。決定不得塔。若將兩文。與匠人。和尚與匠人。共出一隻手。若將一文。與匠人。帶累匠人。眉須墮落。
僧回舉似師。師具威儀。望大嶺作禮。嘆云。將謂無人。大嶺有古佛。放光射到此間。
卻語僧云。你去向大嶺道。猶如﨟月蓮花。僧持此語。舉似閑。閑云。早是龜毛長數丈。
浮山遠云。疏山以錐栽地。大嶺用刀剜空。雖然二老錯下錐刀。今時人。亦難構赴。何故。后語中。有稍有殺。雖然如是。河裡失錢何里捷。
師問僧。甚處來。云雪峰來。師云。我已前到時。是事不足。如今足也未。云如今足也。師云。粥足飯足。僧無對。
洞山代云。粥足飯足。
僧問。牛頭未見四祖時如何。師云。魚隱深潭。必招釣
【現代漢語翻譯】 現代漢語譯本： 生。老師說：『目前沒有法，完全不可得。』山說：『大眾看，這是一員戰將。』
老師因為知事（寺院執事）為自己建造壽塔完畢，知事來稟告老師。老師問：『花了多少錢給工匠？』知事說：『一切都在和尚（指老師自己）這裡。』老師說：『如果說將三文錢給工匠，如果說將兩文錢給工匠，如果說將一文錢給工匠，如果能說得對，我就親自為你造塔。』知事無言以對。
羅山閑禪師，當時在大嶺的庵里居住。他的僧人到大嶺，閑禪師問：『從哪裡來？』僧人說：『從疏山來。』閑禪師問：『有什麼言句？』僧人舉了前面的話。閑禪師說：『還有人能說得對嗎？』僧人說：『還沒有人能說得對。』閑禪師說：『你回去，告訴疏山說，大嶺說，如果將三文錢給工匠，和尚此生，決定得不到塔。如果將兩文錢給工匠，和尚與工匠，共同出一隻手。如果將一文錢給工匠，連累工匠，眉毛鬍鬚都要掉落。』
僧人回去把這些話告訴了疏山禪師。疏山禪師整理好衣冠，朝著大嶺的方向作揖，感嘆道：『我以為沒有人能懂，大嶺有古佛，放光照到這裡。』
然後對僧人說：『你到大嶺說，猶如臘月蓮花。』僧人拿著這句話，告訴了閑禪師。閑禪師說：『早就已經是烏龜長毛數丈長了。』
浮山遠禪師說：『疏山禪師用錐子栽地，大嶺禪師用刀子剜空。雖然兩位老禪師都用錯了錐子和刀子，現在的人，也很難應對。為什麼呢？因為後面的話中，稍微帶有一點殺機。雖然是這樣，在河裡丟了錢，在哪裡才能快速找回來呢？』
老師問僧人：『從哪裡來？』僧人說：『從雪峰來。』老師說：『我以前到雪峰的時候，這件事還不足夠，現在足夠了嗎？』僧人說：『現在足夠了。』老師說：『粥也足夠，飯也足夠。』僧人無言以對。
洞山禪師代替回答說：『粥也足夠，飯也足夠。』
僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』老師說：『魚隱藏在深潭裡，必定招來垂釣。』
【English Translation】 English version: A monk asked. The Master said, 'There is no Dharma (law, teaching) presently, utterly unattainable.' Shan said, 'Look at this warrior, everyone!'
Because the monastery officer had completed building a stupa (memorial tower) for him, the officer came to report to the Master. The Master asked, 'How much money did you give to the artisans?' The officer said, 'Everything is with the monk (referring to the Master himself).' The Master said, 'If you say you gave three coins to the artisans, if you say you gave two coins to the artisans, if you say you gave one coin to the artisans, if you can say it correctly, I will personally build the stupa for you.' The officer had no reply.
Zen Master Xian of Luoshan was residing in a hermitage at Daling at the time. His monk went to Daling. Xian asked, 'Where do you come from?' The monk said, 'From Shushan.' Xian asked, 'What sayings are there?' The monk cited the previous conversation. Xian said, 'Is there anyone who can say it correctly?' The monk said, 'No one has been able to say it correctly.' Xian said, 'You go back and tell Shushan that Daling said, 'If you give three coins to the artisans, the monk will definitely not get a stupa in this life. If you give two coins to the artisans, the monk and the artisans will each contribute one hand. If you give one coin to the artisans, you will implicate the artisans, and their eyebrows and beards will fall off.'
The monk returned and told Master Shushan these words. Master Shushan arranged his robes and bowed towards Daling, exclaiming, 'I thought no one understood. Daling has an ancient Buddha, emitting light that shines here.'
Then he said to the monk, 'You go to Daling and say, 'Like a lotus in the twelfth lunar month (臘月, the last month of the lunar year).' The monk took these words and told Xian. Xian said, 'It's already like a turtle's hair growing several feet long.'
Yuan of Fushan said, 'Zen Master Shushan plants a cone in the ground, Zen Master Daling carves emptiness with a knife. Although the two old masters used the cone and knife incorrectly, it is difficult for people today to cope with. Why? Because there is a slight hint of killing intent in the later words. Even so, where can you quickly recover the money lost in the river?'
The Master asked a monk, 'Where do you come from?' The monk said, 'From Xuefeng.' The Master said, 'When I went to Xuefeng before, this matter was insufficient. Is it sufficient now?' The monk said, 'It is sufficient now.' The Master said, 'The congee (粥, rice porridge) is sufficient, the rice is sufficient.' The monk had no reply.
Dongshan answered in his place, 'The congee is sufficient, the rice is sufficient.'
A monk asked, 'What was it like when Niutou (牛頭, Fazong Chan Shi) had not yet seen the Fourth Patriarch (四祖, Daoxin Chan Shi)?' The Master said, 'A fish hiding in a deep pool is sure to attract fishing.'
客。云見后如何。師云。瞥然渾濁水。白鷺卒難尋。
僧問。久負不逢時如何。師云。饒汝雄信解拈槍。猶較秦王一百步。云正恁么時如何。師云。將軍不上便橋。金牙徒勞拈筈。
師嘗握木蛇。僧問。和尚手中。是甚麼。師云。曹家女。
云如何是和尚家風。師云。尺五頭巾。云如何是尺五頭巾。師云。圓中取不得。
僧問。如何是冬來意。師云。京師出大黃。
問百匝千重。是何人境界。師云。在搓芒繩縛鬼子。
澧州欽山文䆳禪師(凡十一)
福州人也。同巖頭雪峰。見德山。師問德山。天皇也恁么道。龍潭也恁么道。未審和尚作么生道。山云。你試舉天皇龍潭底看。師擬議。山便打。師下延壽堂云。是即是。打我太殺。巖頭云。若恁么。他后不得道見德山來。
雪竇云。諸禪客。欽山致個問端。甚是奇特。爭奈龍頭蛇尾。汝試舉天皇龍潭底看。坐具便摵。大丈夫漢。捋虎鬚。也是本分。他既不能。德山令行一半。令若全行。雪峯巖頭。總是涅槃堂里漢。
五祖戒云。德山只解打死欽山。不解打活欽山。
大溈喆云。德山門下。草偃風行。待問未審和尚作么生道。劈脊便棒。且道。德山是。大溈是。
師遊方時。同雪峯巖頭。憩一店上。
【現代漢語翻譯】 現代漢語譯本：
僧人問：『開悟後會如何？』 禪師說：『突然之間，一片渾濁的水面，白鷺也難以尋覓。』 僧人問：『長期懷才不遇，該怎麼辦？』 禪師說：『就算你雄心勃勃，精通武藝，拿起槍來，也比秦王差一百步。』 僧人問：『正是這樣的時候，又該如何？』 禪師說：『將軍不走便橋，即使拿著金箭，也只是白費力氣。』 禪師曾經拿著一條木蛇，僧人問：『和尚手中拿著的是什麼？』 禪師說：『是曹家的女兒。』 僧人問：『什麼是和尚的家風？』 禪師說：『一尺五寸的頭巾。』 僧人問：『什麼是那一尺五寸的頭巾？』 禪師說：『在圓滿之中也無法取得。』 僧人問：『什麼是冬天的意境？』 禪師說：『京城出產大黃。』 僧人問：『百匝千重，是什麼人的境界？』 禪師說：『正在搓麻繩捆綁鬼子。』 澧州欽山文䆳禪師（共十一則） 是福州人。與巖頭（Yantou）和雪峰（Xuefeng）一起，拜見德山（Deshan）。禪師問德山：『天皇（Tianhuang）也這麼說，龍潭（Longtan）也這麼說，不知道和尚您怎麼說？』 德山說：『你試著舉出天皇和龍潭的說法來看看。』 禪師正要開口，德山就打了他。禪師下延壽堂（Yanshou Hall）后說：『是就是，打得我太狠了。』 巖頭說：『如果這樣，以後就不要說見過德山了。』 雪竇（Xuedou）說：『各位禪客，欽山提出的問題，非常奇特。可惜虎頭蛇尾。你試著舉出天皇和龍潭的說法來看看。』 隨即把坐具摔在地上。『大丈夫漢，敢捋虎鬚，也是本分。』 他既然不能，德山只施行了一半的命令。如果命令全部施行，雪峰和巖頭，都是涅槃堂（Nirvana Hall）里的人了。 五祖戒（Wuzu Jie）說：『德山只會打死欽山，不會打活欽山。』 大溈喆（Dawei Zhe）說：『德山門下，草隨風倒。等待他問『不知道和尚您怎麼說』，就劈頭蓋臉一棒。那麼，德山是對，還是大溈是對？』 禪師遊方時，與雪峰和巖頭，在一家旅店休息。
【English Translation】 English version:
A monk asked: 'What will it be like after enlightenment?' The Zen master said: 'Suddenly, a turbid water surface, even the egret is difficult to find.' A monk asked: 'What should I do if I am not in time?' The Zen master said: 'Even if you are ambitious, proficient in martial arts, and pick up a gun, you are still a hundred steps behind King Qin.' The monk asked: 'What should I do at this time?' The Zen master said: 'If the general does not take the Bian Bridge, even if he holds a golden arrow, it will be in vain.' The Zen master once held a wooden snake, and the monk asked: 'What is the monk holding in his hand?' The Zen master said: 'It is the daughter of the Cao family.' A monk asked: 'What is the family style of the monk?' The Zen master said: 'A one-foot-five-inch headscarf.' The monk asked: 'What is that one-foot-five-inch headscarf?' The Zen master said: 'It cannot be obtained in perfection.' A monk asked: 'What is the meaning of winter?' The Zen master said: 'Rhubarb is produced in the capital.' A monk asked: 'What is the realm of hundreds of zaps and thousands of layers?' The Zen master said: 'I am twisting hemp rope to tie up the devil.' Zen Master Qinshan Wenchan of Lizhou (eleven in total) He was from Fuzhou. Together with Yantou and Xuefeng, he visited Deshan. The Zen master asked Deshan: 'Tianhuang also said this, Longtan also said this, I don't know what you, the monk, say?' Deshan said: 'Try to cite the sayings of Tianhuang and Longtan for me to see.' As soon as the Zen master was about to speak, Deshan hit him. After the Zen master went down to Yanshou Hall, he said: 'Yes, but you hit me too hard.' Yantou said: 'If so, don't say you have seen Deshan in the future.' Xuedou said: 'All Zen masters, the question raised by Qinshan is very peculiar. It's a pity that it's a dragon's head and a snake's tail. Try to cite the sayings of Tianhuang and Longtan for me to see.' Then he threw the seat cushion on the ground. 'A great man, daring to stroke the tiger's beard, is also his duty.' Since he can't, Deshan only carried out half of the order. If the order is fully implemented, Xuefeng and Yantou are all people in Nirvana Hall. Wuzu Jie said: 'Deshan only knows how to beat Qinshan to death, but he doesn't know how to bring Qinshan back to life.' Dawei Zhe said: 'Under Deshan's sect, the grass falls with the wind. Waiting for him to ask 'I don't know what you, the monk, say', he will hit him with a stick. So, is Deshan right, or is Dawei right?' When the Zen master was traveling, he rested in a hotel with Xuefeng and Yantou.
喫茶。師云。不會轉身吐氣者。不得茶吃。頭云。若恁么。我今日定不得茶吃。峰云。某甲亦然。師云。這兩個老漢。話頭也不識。頭云。甚麼處去來。師云。布袋里老鴉。雖活如死。頭退後云。看看。師云。豁公且致。存公作么生。峰作一圓相。師云不得不問。頭笑云。太遠生。師云。有口不得茶吃者多。
師與巖頭雪峰坐次。洞山行茶來。師乃閉目。洞云。甚麼處去也。師云。入定。洞云。定本無門。從何而入。
有一老宿云。大有人恁么會 雪竇代云。當時但指巖頭雪峰云。與這兩個瞌睡漢茶吃。
巖頭住庵。師訪之。問云。師兄在此。二時齋粥。如何。頭云。每日受張四郎宅供養。極是難消。師云。師兄受他供養。他時異日。去他家。作男作女。頭以手捏拳。安頭上。師云。恁么則向頂𩕳上。生去也。頭便喝。師云。何如生取文邃去好。頭又喝云。我見你三二十年。鼓兩片皮。直至如今。猶作這個去就。便喝出。
時張四郎。卻同師歸宅。
師垂淚云。三十年同行。有佛法。不向文䆳道。至半夜。又去敲門云。師兄師兄。有佛法。不向文䆳道。且乞慈悲。頭遂開門。為說細大法門。方得安樂。再回澧州住也。
示眾。橫按拄杖。顧視大眾云。有么有么。如無。欽山唱菩
【現代漢語翻譯】 現代漢語譯本： 喫茶。 師父說：『不會轉身吐氣的人，沒茶喝。』 頭和尚說：『如果這樣，我今天肯定沒茶喝了。』 峰和尚說：『我也是這樣。』 師父說：『這兩個老傢伙，連話頭都不懂。』 頭和尚說：『從哪裡來的？』 師父說：『布袋里的老鴉，雖然活著卻像死了。』 頭和尚退後說：『看看。』 師父說：『豁公且慢，存公又怎麼樣呢？』 峰和尚畫了一個圓圈。 師父說：『不得不問。』 頭和尚笑著說：『太遠了。』 師父說：『有口卻沒茶喝的人多著呢。』
師父與巖頭（Yantou，人名）和雪峰（Xuefeng，人名）坐在一起。 洞山（Dongshan，人名）端茶過來。 師父就閉上眼睛。 洞山說：『去哪裡了？』 師父說：『入定了。』 洞山說：『禪定本來就沒有門，從哪裡進去呢？』
有一位老修行說：『很多人是這樣理解的。』 雪竇（Xuedou，人名）代替他說：『當時只要指著巖頭和雪峰說：給這兩個打瞌睡的傢伙喝茶。』
巖頭住在庵里。 師父去拜訪他，問道：『師兄在這裡，每天的早晚齋飯，怎麼樣啊？』 巖頭說：『每天接受張四郎（Zhang Silang，人名）家的供養，很難消化啊。』 師父說：『師兄接受他的供養，將來有一天，去他家，做男做女。』 巖頭用手捏拳頭，放在頭上。 師父說：『這樣的話，就從頭頂上生出來了。』 巖頭就喝斥一聲。 師父說：『不如生取文邃（Wen Sui，人名）去好。』 巖頭又喝斥一聲說：『我見你三四十年，敲打兩片嘴皮子，直到現在，還這樣搞。』 便把他喝斥出去。
當時張四郎，卻和師父一起回家。
師父流著眼淚說：『三十年一起修行，有佛法，卻不向文邃說。』 到半夜，又去敲門說：『師兄師兄，有佛法，卻不向文邃說。 且乞求慈悲。』 巖頭就開門，為他說了詳細的大法門，才得到安樂。 之後又回到澧州（Lizhou，地名）居住。
師父向大眾開示：橫著拿著拄杖，看著大眾說：『有嗎？有嗎？』 如果沒有，欽山（Qinshan，人名）唱菩
【English Translation】 English version: Drinking tea. The Master said, 'Those who cannot turn around and exhale are not allowed to drink tea.' Head Monk said, 'If that's the case, I definitely won't get any tea to drink today.' Peak Monk said, 'Me neither.' The Master said, 'These two old fellows don't even recognize the topic.' Head Monk said, 'Where did it come from?' The Master said, 'The crow in the cloth bag, though alive, is as good as dead.' Head Monk stepped back and said, 'Look, look.' The Master said, 'Huo Gong, hold on, what about Cun Gong?' Peak Monk drew a circle. The Master said, 'I have to ask.' Head Monk laughed and said, 'Too far.' The Master said, 'There are many who have mouths but cannot drink tea.'
The Master was sitting with Yantou and Xuefeng. Dongshan came to serve tea. The Master then closed his eyes. Dongshan said, 'Where did you go?' The Master said, 'Entering Samadhi.' Dongshan said, 'Samadhi has no gate, from where does one enter?'
An old practitioner said, 'Many people understand it this way.' Xuedou said on his behalf, 'At that time, just point at Yantou and Xuefeng and say: Give tea to these two sleepyheads.'
Yantou lived in a hermitage. The Master visited him and asked, 'Brother, being here, how are your morning and evening meals?' Yantou said, 'Every day I receive offerings from Zhang Silang's house, which are very difficult to digest.' The Master said, 'Brother, you receive his offerings, and someday in the future, you will go to his house, as a son or a daughter.' Yantou made a fist with his hand and placed it on his head. The Master said, 'In that case, you will be born from the top of your head.' Yantou then shouted. The Master said, 'How about being born to take Wen Sui?' Yantou shouted again, saying, 'I've seen you for thirty or forty years, flapping your two pieces of skin, and until now, you're still doing this.' Then he shouted him out.
At that time, Zhang Silang returned home with the Master.
The Master shed tears and said, 'Thirty years of practicing together, having the Buddha-dharma, but not telling Wen Sui.' In the middle of the night, he went to knock on the door again, saying, 'Brother, brother, having the Buddha-dharma, but not telling Wen Sui. Please have mercy.' Yantou then opened the door and explained the detailed Great Dharma, and only then did he find peace. Afterwards, he returned to live in Lizhou.
The Master addressed the assembly: Holding the staff horizontally, he looked at the assembly and said, 'Is there? Is there?' If not, Qinshan sings Bodhi.
薩蠻去也。啰啰哩哩。便下座。
示眾。伸起手云。開即為掌。五指參差。復握拳云。握即為拳。必無高下。還有商量分也無。
時有僧出。豎起拳。師云。汝只是個無開合漢。
雪竇云。我即不然。豎起拳云。握即為拳。有高有下。復開云。開即成掌。無黨無偏。且道。放開為人好。把定為人好。開也造車。握也合轍。若謂閉門造車。出門合轍。我也知你向鬼窟里。作活計。
良禪客問。一鏃破三闕時如何。師云。放出關中主看。云恁么則知過必改。師云。更待何時。云好箭放不著所在。便出去。師云。且來阇梨。良回首。師把住云。一鏃破三關。即且致。試與欽山。發箭看。良擬議。師打七棒云。且聽這漢。疑三十年。
同安察云。良公雖能發箭。要且未中的。
有僧問。未審如何得中的去。安云。關中主是甚麼人。
僧舉似欽山。山云。良公若解與么。也免得欽山口。雖然如是。同安不是好心。亦須看始得。
師到浴下。見僧踏水車次。放卻來問訊。師云。幸自轉轆轆地。何須卻恁么。僧云。不恁么。又爭得。師云。若恁么。欽山眼在甚麼處。云作么生是和尚眼。師以手作撥眉勢。僧云。和尚又得與么。師云。是是。為我與么。便不得與么。僧無對。師云。
【現代漢語翻譯】 現代漢語譯本 薩蠻走了。（薩蠻：梵語Śrāmaṇera的音譯，意為沙彌，指出家修行的年輕僧人）啰啰哩哩。便下座。
師父向大眾開示。伸出手說：『張開就是掌，五指有參差。』又握成拳說：『握起來就是拳，必然沒有高下。』還有商量的餘地嗎？
當時有個僧人出來，豎起拳頭。師父說：『你只是個不會開合的人。』
雪竇禪師說：『我卻不這樣。』豎起拳頭說：『握起來就是拳，有高有下。』又張開說：『張開就是掌，無黨無偏。』那麼，放開做人好，還是把定做人好？開也造車，握也合轍。如果說閉門造車，出門合轍，我也知道你向鬼窟里做活計。
良禪客問：『一箭射穿三道關口時如何？』師父說：『放出關中的主人來看。』良禪客說：『這樣就知道有過必改。』師父說：『更待何時？』良禪客說：『好箭放不到地方。』便出去了。師父說：『且慢，阇梨（梵語ācārya的音譯，意為導師）。』良禪客回頭。師父抓住他說：『一箭射穿三道關口，姑且放一邊，試著和欽山發箭看看。』良禪客猶豫。師父打了他七棒說：『且聽這人，疑惑三十年。』
同安察禪師說：『良禪客雖然能發箭，但要緊的是沒有射中。』
有僧人問：『不知如何才能射中？』同安察禪師說：『關中的主人是什麼人？』
僧人把這話告訴欽山禪師。欽山禪師說：『良禪客如果能這樣理解，也能免得欽山開口。雖然如此，同安禪師不是好心，也須看清楚才行。』
師父到浴室，看見僧人踩水車，放下水車來問訊。師父說：『幸好它自己轉動，何必這樣呢？』僧人說：『不這樣，又怎麼行呢？』師父說：『如果這樣，欽山的眼睛在哪裡？』僧人說：『怎麼是和尚的眼睛？』師父用手做了個撥眉毛的姿勢。僧人說：『和尚又可以這樣？』師父說：『是是，因為我這樣，便不能那樣。』僧人無言以對。師父說：
【English Translation】 English version Shāmaṇera (Sanskrit term for a novice monk) went away. Lolo lili. Then he stepped down from the seat.
The master addressed the assembly, raising his hand and saying, 'When opened, it is a palm, with five fingers uneven.' Then he made a fist and said, 'When clenched, it is a fist, certainly without high or low.' Is there still room for discussion?
At that time, a monk came out and raised his fist. The master said, 'You are just someone who doesn't know how to open and close.'
Xuedou said, 'I am not like that.' He raised his fist and said, 'When clenched, it is a fist, with high and low.' Then he opened it and said, 'When opened, it is a palm, without partiality or bias.' So, is it better to be open or to be firm? Opening also makes a cart, and clenching also fits the ruts. If you say that building a cart behind closed doors fits the ruts when you go out, I also know that you are making a living in a ghost cave.
Zen traveler Liang asked, 'What about when one arrow pierces three passes?' The master said, 'Let the master of Guanzhong (a region in China) come out and see.' Liang said, 'Then he will know his mistakes and correct them.' The master said, 'When will he wait?' Liang said, 'A good arrow cannot be placed in the right place.' Then he went out. The master said, 'Wait, ācārya (Sanskrit term for a teacher).' Liang turned his head. The master grabbed him and said, 'Piercing three passes with one arrow is one thing, try shooting an arrow with Qinshan.' Liang hesitated. The master struck him seven times and said, 'Listen to this man, doubting for thirty years.'
Zen master Tongan Cha said, 'Although Liang is able to shoot arrows, the important thing is that he has not hit the target.'
A monk asked, 'I don't know how to hit the target?' Tongan Cha said, 'Who is the master of Guanzhong?'
The monk told this to Zen master Qinshan. Zen master Qinshan said, 'If Liang can understand it this way, he can also avoid Qinshan's opening his mouth. Even so, Zen master Tongan is not well-intentioned, and you must see clearly.'
The master went to the bathhouse and saw a monk stepping on a waterwheel. He put down the waterwheel to pay his respects. The master said, 'Fortunately, it turns by itself, why do you need to do this?' The monk said, 'If I don't do this, how can it work?' The master said, 'If that's the case, where are Qinshan's eyes?' The monk said, 'What are the eyes of the monk?' The master made a gesture of plucking his eyebrows with his hand. The monk said, 'The monk can do this?' The master said, 'Yes, yes, because I do this, I cannot do that.' The monk was speechless. The master said:
索戰無功。一場氣悶。良久云。會么。云不會。師云。欽山為你擔一半。
德山侍者來。才作禮。師把住云。還甘欽山與么也無。云某甲卻悔久住德山。今日無言可對。師放卻云。一任你祇對。者撥開胸云。且聽某甲通氣一上。師云。德山門下即得。這裡用不著。云久響欽山不通人情。師云。累他德山眼目。參堂去。
僧問。十二時中。如何接人。師云。我若接人。即與你一般。云某甲特來。和尚也須吐露。師云。汝若特來。我須吐露。云便請師便打。僧無語。師云。守株待兔。枉用心神。
京兆府華嚴休靜禪師(凡四)
師問洞山。學人未見理路。未免情識。山云。你還見理路也未。云無理路。山云。甚處得情識來。云學人實問。山云。若與么。須向萬里無寸草處立。云無寸草處。還許立也無。洞云。直須恁么去。
師在洛浦。作維那。普請。白槌云。上間般柴。下間鋤地。首座云。聖僧作甚麼。師云。當堂不正坐。不赴兩頭機。
僧問。既是長老。為甚麼。卻後生。師云。三歲國家龍鳳子。百年階下老朝臣。
云王子未登九五時如何。師云。貪游六宅戲。不覺國內傾。云正登九五時如何。師云。朱簾齊捲上。四相集朝儀。云登九五后如何。師云。金箱排玉印。御輦四
【現代漢語翻譯】 現代漢語譯本： 索戰沒有取得任何成果，只帶來一場令人氣悶的局面。欽山禪師沉默良久，問道：『會么？（明白了嗎？）』那人回答：『不會。』欽山禪師說：『欽山為你承擔一半。』 德山（Deshan，人名）的侍者前來，剛要行禮，欽山禪師一把抓住他說：『還認為欽山也像德山那樣嗎？』侍者回答：『我後悔在德山那裡待了太久，今天無話可說。』欽山禪師放開他說：『隨你怎麼回答。』那侍者撥開胸口說：『且聽我通一口氣。』欽山禪師說：『德山門下可以這樣，這裡用不著。』侍者說：『久聞欽山不通人情。』欽山禪師說：『連累了德山的眼目。』然後讓他去參堂。 有僧人問道：『十二時中（一天之中），如何接引人？』欽山禪師說：『我如果接引人，就和你一樣了。』僧人說：『我特意前來，和尚也應該吐露（一些東西）。』欽山禪師說：『你如果特意前來，我就應該吐露。』僧人說：『請師父便打（請您開示）。』僧人無語。欽山禪師說：『守株待兔，枉費心神。』 京兆府華嚴休靜禪師（Jingzhao Fu Huayan Xiujing Chanshi，人名）（共四則） 休靜禪師問洞山（Dongshan，人名）：『學人未見理路，未免情識。』洞山說：『你還見到理路了嗎？』休靜禪師說：『無理路。』洞山說：『從哪裡得到情識來的？』休靜禪師說：『學人是真誠發問。』洞山說：『如果這樣，必須向萬里無寸草的地方站立。』休靜禪師說：『無寸草處，還允許站立嗎？』洞山說：『必須那樣去。』 休靜禪師在洛浦（Luopu，地名）擔任維那（wina，寺院職務），普請（puqing，集體勞動）時，敲槌宣佈：『上面搬柴，下面鋤地。』首座（shouzuo，寺院職務）問：『聖僧（shengseng，指僧人）做什麼？』休靜禪師說：『當堂不正坐，不赴兩頭機。』 有僧人問道：『既然是長老（zhanglao，對年長僧人的尊稱），為什麼卻後生？』休靜禪師說：『三歲國家龍鳳子，百年階下老朝臣。』 有人問：『王子未登九五（deng jiuwu，指登上皇位）時如何？』休靜禪師說：『貪游六宅戲，不覺國內傾。』那人問：『正登九五時如何？』休靜禪師說：『朱簾齊捲上，四相集朝儀。』那人問：『登九五后如何？』休靜禪師說：『金箱排玉印，御輦四…』
【English Translation】 English version: Suo Zhan achieved no merit, only bringing about a stifling situation. After a long silence, Chan Master Qinshan asked: 'Do you understand?' The person replied: 'I do not understand.' The Chan Master Qinshan said: 'Qinshan will bear half of it for you.' A attendant of Deshan (Deshan, a person's name) came. Just as he was about to bow, Chan Master Qinshan grabbed him and said: 'Do you still think Qinshan is like Deshan?' The attendant replied: 'I regret staying at Deshan for too long, and today I have nothing to say.' Chan Master Qinshan released him and said: 'Answer as you please.' That attendant opened his chest and said: 'Let me take a breath.' Chan Master Qinshan said: 'That is acceptable under Deshan, but not needed here.' The attendant said: 'I have long heard that Qinshan is not understanding of human feelings.' Chan Master Qinshan said: 'Troubling Deshan's eyes.' Then he told him to go to the meditation hall. A monk asked: 'How to receive people in the twelve periods of the day (throughout the day)?' Chan Master Qinshan said: 'If I were to receive people, I would be the same as you.' The monk said: 'I came here specifically, and the abbot should also reveal (something).' Chan Master Qinshan said: 'If you came here specifically, then I should reveal (something).' The monk said: 'Please, Master, strike (please enlighten me).' The monk was speechless. Chan Master Qinshan said: 'Waiting for a rabbit by a stump, wasting your mind and spirit.' Chan Master Huayan Xiujing of Jingzhao Prefecture (Jingzhao Fu Huayan Xiujing Chanshi, a person's name) (Total of four) Chan Master Xiujing asked Dongshan (Dongshan, a person's name): 'This student has not seen the path of reason, and cannot avoid emotions and knowledge.' Dongshan said: 'Have you seen the path of reason?' Chan Master Xiujing said: 'No path of reason.' Dongshan said: 'Where did you get emotions and knowledge from?' Chan Master Xiujing said: 'This student is asking sincerely.' Dongshan said: 'If that is so, you must stand in a place where there is not an inch of grass for ten thousand miles.' Chan Master Xiujing said: 'Is it permissible to stand where there is no inch of grass?' Dongshan said: 'You must go there directly.' Chan Master Xiujing was serving as the Wina (wina, a monastic office) at Luopu (Luopu, a place name). During a general labor (puqing, collective labor), he struck the gavel and announced: 'Those above carry firewood, those below hoe the ground.' The head seat (shouzuo, a monastic office) asked: 'What do the holy monks (shengseng, referring to monks) do?' Chan Master Xiujing said: 'Sitting improperly in the hall, not attending to both ends of the machine.' A monk asked: 'Since you are an elder (zhanglao, a respectful term for older monks), why are you still young?' Chan Master Xiujing said: 'At three years old, a dragon and phoenix child of the nation; for a hundred years, an old courtier below the steps.' Someone asked: 'What is it like when the prince has not yet ascended to the ninth five (deng jiuwu, referring to ascending the throne)?' Chan Master Xiujing said: 'Greedy for playing in the six residences, unaware that the country is collapsing.' That person asked: 'What is it like when he is ascending to the ninth five?' Chan Master Xiujing said: 'The crimson curtains are rolled up together, and the four ministers gather for the court ceremony.' That person asked: 'What is it like after ascending to the ninth five?' Chan Master Xiujing said: 'Golden boxes are arranged with jade seals, the imperial carriage four...'
方歸。
僧問。大悟底人。為甚麼卻迷。師云。破鏡不重照。落花難上枝。
筠州高安白水本仁禪師(凡四)
示眾云。尋常不欲向聲前句后。鼓弄人家男女。何故且聲不是聲。色不是色。
時有僧問。如何是聲不是聲。師云。喚作色得么。云如何是色不是色。師云。喚作聲得么。僧作禮。師云。且道。為汝說。答汝話若人辨得。有個入處。
雪竇云。既非聲前句后。且作么生入。
示眾云。眼裡著沙不得。耳里著水不得。
時有僧問。如何是眼裡著沙不得。師云。應真無比。云如何是耳里著水不得。師云。白凈無垢。
師問鏡清。時寒。不易道者。清云。不敢。師云。還有臥單也無。清云。設有也無展底工夫。師云。直饒道者滴水冰生。亦不干他事。清云。滴水冰生。事分相涉。師云。是。清云。此人意作么生。師云。此人不落意。清云。不落意此人𦗚。師云。高高山頂。無可與道者㗖啄。
僧問。文殊與普賢。萬法悉同源。文殊普賢即不問。如何是同源底法。師云。卻須問取文殊普賢。僧云。如何是文殊普賢。師云。一釣便上。
僧問。如何是不遷義。師云。落花隨流水。明月上孤峰。
益州北院通禪師(凡四)
師辭洞山。山問。
【現代漢語翻譯】 現代漢語譯本：
方歸。
僧人問：『大徹大悟的人，為什麼還會迷惑？』 禪師說：『破鏡無法重圓，落花難以回到枝頭。』 筠州高安白水本仁禪師(共四則)
禪師開示大眾說：『我通常不喜歡在聲音之前或語句之後，搬弄人家的男女是非。為什麼呢？因為聲音不是真正的聲音，顏色也不是真正的顏色。』 當時有僧人問：『什麼是聲音不是聲音？』 禪師說：『能把它叫做顏色嗎？』 僧人又問：『什麼是顏色不是顏色？』 禪師說：『能把它叫做聲音嗎？』 僧人行禮。禪師說：『我為你說了這麼多，回答了你的話，如果有人能辨別出來，就能找到入門之處。』 雪竇禪師說：『既然不是在聲音之前或語句之後，那麼該如何入門呢？』 禪師開示大眾說：『眼睛裡不能揉沙子，耳朵里不能進水。』 當時有僧人問：『什麼是眼睛裡不能揉沙子？』 禪師說：『應真(Arhat)無比。』 僧人又問：『什麼是耳朵里不能進水？』 禪師說：『白凈無垢。』 禪師問鏡清禪師：『現在天氣寒冷，不易修行的人該怎麼辦？』 鏡清禪師說：『不敢懈怠。』 禪師問：『還有臥具嗎？』 鏡清禪師說：『即使有，也沒有展開的功夫。』 禪師說：『即使修行者能做到滴水成冰，也不關他的事。』 鏡清禪師說：『滴水成冰，事分相涉。』 禪師說：『是。』 鏡清禪師問：『這個人的意圖是什麼？』 禪師說：『這個人不落入意念。』 鏡清禪師說：『不落入意念，這個人又如何呢？』 禪師說：『高高的山頂，沒有什麼可以和道友你啄食的。』 僧人問：『文殊(Manjusri)菩薩與普賢(Samantabhadra)菩薩，萬法都同出一源。文殊菩薩和普賢菩薩暫且不問，什麼是同源的法？』 禪師說：『需要去問文殊菩薩和普賢菩薩。』 僧人問：『什麼是文殊菩薩和普賢菩薩？』 禪師說：『一釣就上鉤。』 僧人問：『什麼是不遷義？』 禪師說：『落花隨著流水，明月照在孤峰上。』 益州北院通禪師(共四則)
禪師向洞山禪師辭行。洞山禪師問：
【English Translation】 English version:
Fang Gui. A monk asked: 'Why do those who have attained great enlightenment still become deluded?' The Master said: 'A broken mirror cannot reflect again, and fallen flowers cannot return to the branch.' Chan Master Benren of Baishui in Gao'an, Yunzhou (Four Cases)
The Master addressed the assembly, saying: 'I usually do not want to stir up people's affairs before sounds or after sentences. Why? Because sound is not truly sound, and form is not truly form.' At that time, a monk asked: 'What is sound that is not sound?' The Master said: 'Can you call it form?' The monk then asked: 'What is form that is not form?' The Master said: 'Can you call it sound?' The monk bowed. The Master said: 'I have said so much for you and answered your questions. If someone can discern this, they can find the entrance.' Xuedou said: 'Since it is neither before sounds nor after sentences, then how does one enter?' The Master addressed the assembly, saying: 'One cannot rub sand into the eyes, nor can one let water enter the ears.' At that time, a monk asked: 'What is not being able to rub sand into the eyes?' The Master said: 'Arhat (應真) is incomparable.' The monk then asked: 'What is not being able to let water enter the ears?' The Master said: 'Pure and without defilement.' The Master asked Chan Master Jingqing: 'Now that the weather is cold, what should those who find it difficult to cultivate do?' Jingqing said: 'I dare not be懈怠(lazy).' The Master asked: 'Do you still have bedding?' Jingqing said: 'Even if I have it, I don't have the effort to unfold it.' The Master said: 'Even if a practitioner can make ice form from dripping water, it is not his business.' Jingqing said: 'Ice forming from dripping water involves separate matters.' The Master said: 'Yes.' Jingqing asked: 'What is this person's intention?' The Master said: 'This person does not fall into intention.' Jingqing said: 'If he does not fall into intention, then what is this person like?' The Master said: 'On the high mountain peak, there is nothing for me to peck at with you, Daoist friend.' A monk asked: 'Manjusri (文殊) and Samantabhadra (普賢), all dharmas share the same source. Manjusri and Samantabhadra are not the question. What is the dharma of the same source?' The Master said: 'You need to ask Manjusri and Samantabhadra.' The monk asked: 'What are Manjusri and Samantabhadra?' The Master said: 'One hook and it's caught.' A monk asked: 'What is the meaning of non-movement?' The Master said: 'Fallen flowers follow the flowing water, and the bright moon shines on the solitary peak.' Chan Master Tong of Beiyuan in Yizhou (Four Cases)
The Master bid farewell to Chan Master Dongshan. Dongshan asked:
甚處去。師云。入嶺去。山云飛猿嶺峻。好看。師沉吟。山云。通阇梨。何不入嶺去。師於此有省。更不入嶺。
師在夾山。見示眾云。坐斷主人公。不落第二見。
師出衆云。須知有一人不合伴。山云。猶落第二見。師便掀倒繩床。山云。老兄作么生。師云。待某甲舌頭爛。即向和尚道。
師問夾山。目前無法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。山云。是。師便掀倒繩床。叉手而立。夾山起來。打一棒。便下去。
法眼云。是伊掀倒繩床了。何不下去。須待夾山起來。打一棒了去。意在甚麼處。
僧問。二龍爭珠。誰是得者。師云。得者失。云不失時如何。師云。還我珠來。
問如何是祖師西來意。師云。壁上𦘕枯松。蜂來爭采蕊。
洛京白馬遁儒禪師(凡一)
師問僧。名甚麼。云覓個名。了不可得。師云。自是老僧不識好惡。云幾人於此忘言。師云。酌然是作家。雲鬚是和尚眼始得。師云。阇梨聻。僧拂袖而出。師召云。阇梨阇梨。僧回首。師云。苦屈之辭。不妨難吐。
明州天童咸啟禪師(凡二)
僧問。學人卓卓上來。請師的的。師云。我這裡一屙便了。有甚麼卓卓的的。雲和尚與么答話。更買草鞋行腳始得。師喚其
僧近前。僧近前。師云。只如老僧恁么祇對。過在甚麼處。僧無語。師便打。
師問伏龍。甚處來。云伏龍來。師云。還伏得龍么。云不曾伏這畜生。師云喫茶去。
聯燈會要卷第二十二 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十三
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第六世
筠州洞山良價禪師法嗣下
越州乾峰和尚(凡四)
示眾云。法身有三種病。二種光。須一一透得。始解歸家穩坐。須知更有照用同時。向上一竅。
雲門出衆云。庵內人。為甚麼。不知庵外事。師呵呵大笑。門云。猶是學人疑處。師云。子是甚麼心行。門云。也要和尚相委。師云。若恁么。始得穩坐。門云。諾諾。
雪竇云。若明得褒貶句。未必善因而招惡果。
示眾云。舉一。不得舉二。放過一著。落在第二。
雲門出衆云。昨日有人。從天臺來。卻往徑山去。師云。來日不得普請。
雪竇云。雲門只解一手抬。不能一手搦。還有共相著力者么。試露牙爪看。
大溈喆云。乾峰善唱。雲門善拍。唱拍相隨。風清古格。還有知音者么。一堂風冷淡。千古意分明。
僧問。十方薄伽梵。
【現代漢語翻譯】 僧人走上前。僧人走上前。師父說：『就像老僧我這樣回答，過錯在哪裡？』僧人無語。師父就打了他。
師父問伏龍（Fulong，人名）：『從哪裡來？』回答說：『從伏龍（Fulong）來。』師父說：『還能降伏得了龍嗎？』回答說：『不曾降伏這畜生。』師父說：『喫茶去。』
《聯燈會要》卷第二十二 《卍新續藏》第79冊 No. 1557 《聯燈會要》
《聯燈會要》卷第二十三
住泉州崇福禪寺嗣祖比丘 悟明（Wuming） 集
青原下第六世
筠州洞山良價禪師法嗣下
越州乾峰和尚（Qianfeng Heshang，人名）（凡四）
師父開示大眾說：『法身（fashen，佛的化身）有三種病，兩種光。必須一一透徹理解，才能安穩地回到家。須知還有照用同時，向上一竅。』
雲門（Yunmen，人名）從人群中走出說：『庵內人，為什麼不知道庵外事？』師父呵呵大笑。雲門（Yunmen）說：『這還是學人疑惑的地方。』師父說：『你是什麼心行？』雲門（Yunmen）說：『也要和尚您來告訴我。』師父說：『如果這樣，才能安穩地坐著。』雲門（Yunmen）說：『是，是。』
雪竇（Xuedou，人名）說：『如果明白褒貶句，未必善因而招惡果。』
師父開示大眾說：『舉一，不得舉二。放過一著，落在第二。』
雲門（Yunmen）從人群中走出說：『昨天有人從天臺（Tiantai，地名）來，卻往徑山（Jingshan，地名）去。』師父說：『明天不得普請（puqing，指寺院裡的集體勞動）。』
雪竇（Xuedou）說：『雲門（Yunmen）只懂得一手抬，不能一手抓。還有共同出力的人嗎？試試露出牙爪看看。』
大溈喆（Dawei Zhe，人名）說：『乾峰（Qianfeng）善於唱，雲門（Yunmen）善於拍。唱拍相隨，風清古格。還有知音的人嗎？一堂風冷淡，千古意分明。』
僧人問：『十方薄伽梵（shifang bagiafan，十方諸佛），……』
【English Translation】 A monk came forward. A monk came forward. The Master said, 'Just like this old monk answering, where is the fault?' The monk was speechless. The Master then struck him.
The Master asked Fulong (Fulong, a name), 'Where do you come from?' He replied, 'From Fulong (Fulong).' The Master said, 'Can you still subdue the dragon?' He replied, 'I have never subdued this beast.' The Master said, 'Go have some tea.'
Continuation of the Lamp, Volume 22 Supplement to the Wan New Tripitaka, Volume 79, No. 1557, Continuation of the Lamp
Continuation of the Lamp, Volume 23
Compiled by Wuming (Wuming), a Bhiksu (Buddhist monk) of Chongfu Chan Monastery in Quanzhou, a successor of the ancestral lineage
Sixth Generation under Qingyuan
Under the Lineage of Chan Master Liangjie of Dongshan in Yunzhou
Venerable Qianfeng of Yuezhou (Qianfeng Heshang, a name) (Four Cases)
The Master addressed the assembly, saying, 'The Dharmakaya (fashen, the embodiment of the Dharma) has three kinds of sickness and two kinds of light. You must thoroughly understand them one by one to be able to return home and sit securely. You must know that there is also simultaneous illumination and function, and a single aperture pointing upwards.'
Yunmen (Yunmen, a name) came out from the assembly and said, 'The person inside the hermitage, why doesn't he know the affairs outside the hermitage?' The Master laughed heartily. Yunmen (Yunmen) said, 'This is still where the student is in doubt.' The Master said, 'What is your mental activity?' Yunmen (Yunmen) said, 'I also want the Master to entrust me with it.' The Master said, 'If it is like this, then you can sit securely.' Yunmen (Yunmen) said, 'Yes, yes.'
Xuedou (Xuedou, a name) said, 'If you understand the sentences of praise and blame, it is not necessarily that good causes will bring about evil results.'
The Master addressed the assembly, saying, 'Mention one, you must not mention two. Letting go of one move, you fall into the second.'
Yunmen (Yunmen) came out from the assembly and said, 'Yesterday someone came from Tiantai (Tiantai, a place name), but went to Jingshan (Jingshan, a place name).' The Master said, 'Tomorrow there will be no general labor (puqing, referring to collective labor in the monastery).'
Xuedou (Xuedou) said, 'Yunmen (Yunmen) only knows how to lift with one hand, but doesn't know how to grasp with one hand. Is there anyone who will work together? Try showing your teeth and claws.'
Dawei Zhe (Dawei Zhe, a name) said, 'Qianfeng (Qianfeng) is good at singing, and Yunmen (Yunmen) is good at clapping. Singing and clapping follow each other, the wind is clear and the style is ancient. Is there anyone who understands the music? The hall is filled with a cold wind, and the meaning of a thousand ages is clear.'
A monk asked, 'The Bhagavan (shifang bagiafan, Buddhas of the ten directions) of the ten directions, ...'
一路涅槃門。未審路頭。在甚麼處。師拈拄杖。劃一劃云。在這裡。
僧后請益雲門。門拈起扇子云。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚。打一棒。雨似盆傾。會么。
黃龍南云。乾峰一期指路。曲為初機。雲門乃通其變。使後人不倦。汝等須窮二老之意。莫逐二老之言。得意則返正道。以歸家。尋言則蕩邪途。而轉遠 大溈喆云。乾峰被這僧勘破 大溈秀云。乾峰老漢。被這僧一問。直得腳忙手亂。
教忠光云。雲門跛腳阿師。泥水不辨。菽麥不分。懸羊頭。賣狗肉。神出鬼沒。爭柰伊何。還知乾峰落處么。擲下拄杖云。切忌向這裡垛跟。
妙喜頌云。扯破雲門一柄扇。拗折乾峰一條杖。二三千處管絃樓。四五百條花柳巷。
師問僧。甚處來。雲天臺。師云。見說石橋成兩截。是否。雲和尚甚處。得這訊息來。師云。將謂是華頂峰前客元來只是平田村裡人。
筠州九峰普滿禪師(凡十三)
示眾云。常住法身。不生不滅。
有僧問。既不生不滅。為甚麼。六道輪迴。師云。為有心故。云以何方便。當證法身。師云。以虛空心。合虛空理。云證后如何。師云。任從三界轉。徒聽四生奔。復云。會么。云不會。師云。禮拜著。
師問僧。近離甚
處。云閩中。師云。遠涉不易。云不難。動步便到。師云。有不動步者么。云有。師云。爭得到這裡。僧無對。師云。賺殺一船人。拈拄杖。即時趁下。
僧問。對境心不動時如何。師云。汝無大人力。云如何是大人力。師云。對境心不動。云適來為甚麼道。汝無大人力。師云在舍只言為客易臨淵方覺取魚難。
僧問。古人道。真因妄立。從妄顯真。是否。師云是。云如何是真。師云。不雜食。云如何是妄。師云。起倒攀緣。云去此二途。如何合得圓常。師云。不敬功德天。誰怕黑暗女。
僧問。如何是不遷義。師云。東生明月。西落金烏。云非師不委。師云。理當即行。僧作禮。師便打。云仁義道中。禮拜何咎。師云。來處不明。須行嚴令。
僧問。九峰一路。古今咸知。向上宗乘。請師提唱。師豎起拂子。僧云。大眾側聆。愿垂方便。師云。清波不睹魚龍現。迅浪風高下底鉤。云若不久參。那知今日。師云。人生無定止。像沒鏡中圓。
僧問。如何是把定乾坤眼。師云。把定在里許。云乾坤眼何在。師云。正是乾坤眼。云還照燭也無。師云。不借三光勢。云既不借三光勢。憑何照燭。喚作乾坤眼。師云。若不恁么。髑髏前。見鬼無數。
僧問。人人盡言請益。師將何極濟。
【現代漢語翻譯】 處。有僧人從閩中（地名，今福建一帶）來。趙州禪師問：『你遠道而來不容易吧？』僧人回答：『不難，動步就到了。』趙州禪師說：『有不動步的人嗎？』僧人回答：『有。』趙州禪師說：『那他怎麼能到這裡呢？』僧人無言以對。趙州禪師說：『騙死了一船人！』拿起拄杖，立刻把僧人趕了出去。
有僧人問：『面對外境，心不動搖時如何？』趙州禪師說：『你沒有大丈夫的力量。』僧人問：『如何是大丈夫的力量？』趙州禪師說：『面對外境，心不動搖。』僧人問：『剛才為什麼說我沒有大丈夫的力量？』趙州禪師說：『在家裡只說做客容易，到了深淵邊才覺得取魚困難。』
有僧人問：『古人說，真理因虛妄而立，從虛妄中顯現真理，是這樣嗎？』趙州禪師說：『是這樣。』僧人問：『如何是真？』趙州禪師說：『不雜亂飲食。』僧人問：『如何是妄？』趙州禪師說：『起心動念，攀緣外物。』僧人問：『去除這兩種途徑，如何才能合於圓滿常住的真理？』趙州禪師說：『不敬功德天女，誰會害怕黑暗女鬼？』
有僧人問：『如何是不遷（不改變）的真義？』趙州禪師說：『東方升起明月，西方落下金烏（太陽）。』僧人說：『不是禪師您，我無法明白。』趙州禪師說：『道理明白了就要立刻實行。』僧人行禮，趙州禪師便打他。僧人說：『在仁義的道路中，禮拜有什麼過錯？』趙州禪師說：『來處不明，必須嚴加管教。』
有僧人問：『九峰（山名）這一條路，古今都知道，向上超越的宗乘，請禪師您來提倡。』趙州禪師豎起拂子。僧人說：『大眾都在傾聽，希望您能施予方便。』趙州禪師說：『清澈的波浪中看不到魚龍顯現，迅猛的波濤中風高浪急，深藏的魚鉤也難以捉摸。』僧人說：『如果不是長久參學，哪裡知道今天這些道理。』趙州禪師說：『人生沒有定止，就像鏡子中的影像，圓滿而虛幻。』
有僧人問：『如何是把定乾坤的眼睛？』趙州禪師說：『把定就在這裡面。』僧人問：『乾坤眼在哪裡？』趙州禪師說：『這正是乾坤眼。』僧人問：『它還照亮事物嗎？』趙州禪師說：『不借用日月星辰的光芒。』僧人問：『既然不借用日月星辰的光芒，憑什麼照亮事物，稱作乾坤眼？』趙州禪師說：『如果不這樣，在骷髏面前，會看到無數的鬼。』
有僧人問：『人人都說要請教，禪師您用什麼來救濟他們？』
【English Translation】 A monk came from Minzhong (place name, around present-day Fujian). The Master (Zhao Zhou Chan Master) asked, 'Traveling from afar must have been difficult?' The monk replied, 'Not difficult, I arrived with a step.' The Master said, 'Are there those who do not take a step?' The monk replied, 'Yes.' The Master said, 'Then how can they get here?' The monk was speechless. The Master said, 'You've deceived a whole boatload of people!' He picked up his staff and immediately chased the monk away.
A monk asked, 'When facing external circumstances, what is it like when the mind does not move?' The Master said, 'You do not have the strength of a great person.' The monk asked, 'What is the strength of a great person?' The Master said, 'Facing external circumstances, the mind does not move.' The monk asked, 'Why did you say just now that I do not have the strength of a great person?' The Master said, 'It's easy to say you're a guest when you're at home, but you only realize how difficult it is to catch fish when you're at the edge of the abyss.'
A monk asked, 'The ancients said, 'True is established because of the false, and truth is revealed from the false.' Is this so?' The Master said, 'It is so.' The monk asked, 'What is true?' The Master said, 'Not mixing food indiscriminately.' The monk asked, 'What is false?' The Master said, 'Arising thoughts and clinging to external objects.' The monk asked, 'Removing these two paths, how can one unite with the round and constant truth?' The Master said, 'If you do not respect the goddess of merit, who would fear the dark demoness?'
A monk asked, 'What is the meaning of 'non-migration' (unchanging)?' The Master said, 'The bright moon rises in the east, and the golden crow (sun) sets in the west.' The monk said, 'Without the Master, I cannot understand.' The Master said, 'When the principle is understood, it should be put into practice immediately.' The monk bowed, and the Master struck him. The monk said, 'In the path of benevolence and righteousness, what is the fault in bowing?' The Master said, 'If the origin is unclear, strict discipline must be enforced.'
A monk asked, 'The road to Jiufeng (mountain name) is known to all, past and present. Please, Master, advocate the transcendent vehicle.' The Master raised his whisk. The monk said, 'The assembly is listening attentively, hoping you will bestow convenience.' The Master said, 'In clear waves, fish and dragons are not seen; in swift waves, the wind is high, and the hook at the bottom is difficult to grasp.' The monk said, 'If I had not studied for a long time, how would I know these principles today?' The Master said, 'Life has no fixed abode, like the image in a mirror, complete and illusory.'
A monk asked, 'What is the eye that grasps and determines the universe?' The Master said, 'Grasping and determining is within this.' The monk asked, 'Where is the eye of the universe?' The Master said, 'This is precisely the eye of the universe.' The monk asked, 'Does it still illuminate things?' The Master said, 'It does not borrow the power of the three lights (sun, moon, and stars).' The monk asked, 'Since it does not borrow the power of the three lights, what does it rely on to illuminate things and be called the eye of the universe?' The Master said, 'If it were not so, in front of a skull, you would see countless ghosts.'
A monk asked, 'Everyone says they want to ask for instruction. What will the Master use to help them?'
師云。你道。巨岳還曾乏寸土么。云四海蔘尋。當爲何事。師云。演若迷頭心自狂。云還有不狂者也無。師云有。云如何是不狂者。師云。突曉途中眼不開。
僧問。如何是道。師云。見通車馬。云如何是道中人。師便打。僧作禮。師便喝。
僧問。如何是不遷義。師云。深夜眾星皆拱北。庭前花發滿階紅。云如何領會。師云。出去。
僧問。如何是不壞身。師云。正是。云學人不會。請師直指。師云。適來曲多少。
僧問。眼不到色塵時如何。師指香臺云。面前是甚麼。云請師子細。師云。不妨遭檢點。
僧問。如何是祖師西來意。師云。更問阿誰。云恁么則學人全體是也。師云。須彌頂上戴須彌。
蜆子和尚(凡一)
混俗閩川。居無定所。日㳂江岸。採拾蝦蜆充腹。夜宿東山白馬廟。紙錢中。華嚴休靜禪師。欲決師真偽。一夜潛入紙錢中。深夜師歸。靜驀欄胸搊住云。如何是祖師西來意。師云。神前酒檯盤。
臺州幽棲和尚(凡三)
鏡清問。如何是少父。師云。無標的。清云。無標的。以為少父耶。師云。有甚麼過。清云。只如少父。又作么生。師云。道者是甚麼心行。
僧問。如何是佛。師云。汝不信是眾生。云某甲深信。師云。若作聖解
。即墮群邪。
師因僧為造壽塔畢。師即領眾看塔。即入塔內。端坐云。一客不煩兩主人。便告寂。
眾僧競喚云。和尚許多年在世。不可便即恁么去。遂舁歸主事辦齋了。師覆上堂。告眾云。不得喚作是。不得喚作非。汝喚作甚麼。時有僧出問。承和尚有言。不得喚作是。不得喚作非。未審喚作甚麼。師便珍重告寂。
澧州夾山善會禪師法嗣
澧州洛浦元安禪師(凡二十四)
鳳翔府麟遊。談氏子。
師在臨濟。為侍者。濟問。從上來。一人行棒。一人行喝。阿那個親。師云。總不親。濟云。親處作么生。師便喝。臨濟便打。
一日有座主。相看。臨濟問。講何經。論主云。某甲荒虛。粗習百法論。濟云。有一人。於三乘十二分教。明得。有一人。於三乘十二分教。明不得。是同是別。主云。明得即同。明不得即別。師遽云。座主。這裡是甚麼所在。說同說別。濟回顧師云。你又作么生。師便喝。濟送座主回。問師。適來是汝。喝老僧那。師云。是。濟便打。
濟每對眾。賞之曰。臨濟門下一隻聖箭。誰敢當鋒。
師辭臨濟。濟拈拄杖。畫一畫云。過得這個。便去。師便喝。濟便打。師作禮去。
后臨濟上堂云。臨濟門下。有一赤梢鯉魚。搖頭擺尾
【現代漢語翻譯】 現代漢語譯本： 即墮入各種邪見之中。
禪師因為僧人為他建造的壽塔完畢，就帶領眾僧觀看塔。隨即進入塔內，端坐著說：『一客不煩二主人。』說完便圓寂了。
眾僧爭相呼喚說：『和尚您在世這麼多年，不可能就這樣去了吧！』於是將他擡回，由主事僧辦理齋飯。禪師又上堂，告訴眾人說：『不得說它是「是」，不得說它是「非」，你們說它是什麼？』當時有僧人出來問道：『承蒙和尚您說，不得說它是「是」，不得說它是「非」，不知該說什麼？』禪師便珍重地告別圓寂。
澧州夾山善會禪師的法嗣
澧州洛浦元安禪師（共二十四位）
鳳翔府麟遊人，姓談。
禪師在臨濟禪師處做侍者。臨濟（Linji）問：『從上來，一人行棒，一人行喝，阿那個親？』禪師說：『總不親。』臨濟（Linji）說：『親處作么生？』禪師便喝，臨濟（Linji）便打。
一日，有位座主（Zuozhu，精通經論的僧人）來拜訪。臨濟（Linji）問：『講什麼經？』座主（Zuozhu）說：『某甲（moujia，謙稱自己）才疏學淺，粗略學習《百法論》。』臨濟（Linji）說：『有一人，對於三乘十二分教（Sancheng Shierfenjiao，佛教經典分類），明瞭通達；有一人，對於三乘十二分教（Sancheng Shierfenjiao），不明瞭通達。是相同還是不同？』座主（Zuozhu）說：『明瞭通達就相同，不明瞭通達就不同。』禪師立刻說：『座主（Zuozhu），這裡是什麼地方？說相同說不同！』臨濟（Linji）回頭看著禪師說：『你又怎麼樣？』禪師便喝。臨濟（Linji）送座主（Zuozhu）回去，問禪師：『剛才是不是你，喝老僧？』禪師說：『是。』臨濟（Linji）便打。
臨濟（Linji）每次當著眾人，讚賞他說：『臨濟（Linji）門下有一隻聖箭，誰敢當其鋒芒？』
禪師辭別臨濟（Linji）。臨濟（Linji）拿起拄杖，畫了一下說：『過得了這個，便去。』禪師便喝。臨濟（Linji）便打。禪師作禮離去。
後來臨濟（Linji）上堂說：『臨濟（Linji）門下，有一條赤梢鯉魚，搖頭擺尾。
【English Translation】 English version: Immediately falls into various evil views.
The Chan master, because the longevity pagoda built for him by the monks was completed, led the monks to view the pagoda. He then entered the pagoda, sat upright, and said, 'One guest should not trouble two hosts.' After saying this, he passed away peacefully.
The monks vied with each other, exclaiming, 'Venerable Master, you have been in this world for so many years, you cannot just leave like this!' So they carried him back, and the managing monk arranged for a vegetarian feast. The Chan master then ascended the hall again and told the assembly, 'You must not call it 'is,' you must not call it 'not-is,' what do you call it?' At that time, a monk came forward and asked, 'Having received the Venerable Master's words that it must not be called 'is' and must not be called 'not-is,' I do not know what to call it?' The Chan master then respectfully bid farewell and passed away.
Successor of Chan Master Shanhui of Jiashan in Lizhou
Chan Master Yuan'an of Luopu in Lizhou (Total of twenty-four)
From Lin You in Fengxiang Prefecture, surnamed Tan.
The Chan master was serving as an attendant to Linji (Linji). Linji (Linji) asked, 'From the beginning, one person wields the stick, one person shouts. Which is closer?' The Chan master said, 'Neither is close.' Linji (Linji) said, 'How is it when it is close?' The Chan master then shouted, and Linji (Linji) struck him.
One day, a Zuozhu (Zuozhu, a monk well-versed in scriptures and treatises) came to visit. Linji (Linji) asked, 'Which scripture do you lecture on?' The Zuozhu (Zuozhu) said, 'This humble one is shallow and roughly studies the Treatise on the Hundred Dharmas.' Linji (Linji) said, 'There is one person who is clear and understands the Three Vehicles and Twelve Divisions of Teachings (Sancheng Shierfenjiao, classification of Buddhist scriptures); there is one person who is not clear and does not understand the Three Vehicles and Twelve Divisions of Teachings (Sancheng Shierfenjiao). Are they the same or different?' The Zuozhu (Zuozhu) said, 'If they are clear and understand, they are the same; if they are not clear and do not understand, they are different.' The Chan master immediately said, 'Zuozhu (Zuozhu), what kind of place is this? Speaking of same and different!' Linji (Linji) turned to look at the Chan master and said, 'What about you?' The Chan master then shouted. Linji (Linji) sent the Zuozhu (Zuozhu) back and asked the Chan master, 'Was it you just now who shouted at this old monk?' The Chan master said, 'It was.' Linji (Linji) then struck him.
Linji (Linji) often praised him in front of the assembly, saying, 'Under Linji's (Linji) gate, there is a sacred arrow; who dares to face its point?'
The Chan master bid farewell to Linji (Linji). Linji (Linji) picked up his staff, drew a line, and said, 'If you can pass this, then go.' The Chan master then shouted. Linji (Linji) then struck him. The Chan master bowed and left.
Later, Linji (Linji) ascended the hall and said, 'Under Linji's (Linji) gate, there is a red-tailed carp, shaking its head and wagging its tail.'
。向南方去。不知向誰家齏甕里淹殺。
師到澧州夾山。于案山頂上。卓庵。山訝之。修書令侍者招之。師接書坐卻。又展手。就侍者索。者無語。師便打云。歸去。分明舉似和尚。
者歸舉似夾山。山云。他若開書。三日後必來。若不開書。此人救不得。
山乃令人密伺其出庵。即焚之。
三日後。果來。隨後焚其庵。或告之曰。庵中火發。師不回顧。直詣夾山。不禮拜。端身而立。山云。雞棲鳳巢。非其同類。出去。師云。自遠趍風。乞師一接。山云。目前無阇梨。座上無老僧。師便喝。山云。住住。且莫草草匆匆。云月是同。溪山各異。坐斷天下人舌頭。即不無阇梨。爭教無舌人解語。師佇思。山便打。師即投誠入室。
興化獎云。但知作佛。愁甚麼眾生 五祖戒。出洛浦語云。更說道理看。便出去 雪竇云。這漢可悲可痛。鈍致他臨濟。他既云月是同。我即溪山各異。說甚麼無舌人解語。坐具劈口便摵。夾山若是個知方漢。必然明窗下安排。
師問夾山。佛魔不到處。如何體會。山云。燭明千里像。闇室老僧迷。
又問。朝陽已升。夜月如何不現。山云。龍銜寶珠。游魚不顧。師于言下大悟。
夾山將示寂。垂語云。石頭一枝。看看即滅矣。師云。不然。
【現代漢語翻譯】 現代漢語譯本：向南方去，不知道會淹死在誰家的鹹菜罈子里。
臨濟義玄禪師到了澧州夾山（Lizhou Jiashan）。在案山頂上，搭建了一個茅庵。夾山（Jiashan）對此感到詫異，寫信讓侍者去邀請他。臨濟義玄禪師接過信，坐著沒動，又伸出手，向侍者索要東西。侍者無話可說。臨濟義玄禪師就打了他一下，說：『回去，明白地告訴和尚。』
侍者回去把情況告訴了夾山（Jiashan）。夾山（Jiashan）說：『他如果打開信，三天後必定會來。如果不打開信，這個人就沒救了。』
夾山（Jiashan）於是讓人暗中監視他出茅庵，然後就放火燒了茅庵。
三天後，臨濟義玄禪師果然來了。隨後發現茅庵被燒了。有人告訴他：『茅庵起火了。』臨濟義玄禪師不回頭看，直接去見夾山（Jiashan），不行禮，端正地站著。夾山（Jiashan）說：『雞棲息在鳳凰的窩裡，不是同類，出去。』臨濟義玄禪師說：『從遠方趕來仰慕您的風範，乞求老師接引。』夾山（Jiashan）說：『目前沒有阇梨（Ajari，弟子），座上沒有老僧。』臨濟義玄禪師便大喝一聲。夾山（Jiashan）說：『住住，且莫草草匆匆。雲和月是相同的，溪和山卻各有不同。即使能堵住天下人的嘴，也不能說沒有阇梨（Ajari），怎麼教導沒有舌頭的人說話呢？』臨濟義玄禪師佇立思考。夾山（Jiashan）就打了他。臨濟義玄禪師立刻投誠，進入內室。
興化（Xinghua）讚揚說：『只知道作佛，愁什麼眾生？』五祖戒（Wuzu Jie）在洛浦（Luopu）說：『再說說道理看看。』便出去了。雪竇（Xuedou）說：『這人可悲可嘆，遲鈍了臨濟（Linji）。他既然說云月是相同的，我就說溪山各有不同。說什麼沒有舌頭的人說話？拿起坐具就劈頭蓋臉地打。夾山（Jiashan）如果是個明白人，必然在明亮的窗下安排好一切。』
臨濟義玄禪師問夾山（Jiashan）：『佛和魔都到不了的地方，如何體會？』夾山（Jiashan）說：『燭光照亮千里景象，黑暗的房間里老僧迷路。』
又問：『朝陽已經升起，夜裡的月亮為什麼不顯現？』夾山（Jiashan）說：『龍銜著寶珠，游魚卻不顧。』臨濟義玄禪師在言語下大悟。
夾山（Jiashan）將要示寂（即將圓寂），留下遺言說：『石頭宗這一支，眼看就要滅亡了。』臨濟義玄禪師說：『不然。』
【English Translation】 English version: Going south, I don't know which family's pickle jar I'll be drowned in.
The Master (Linji Yixuan) arrived at Jiashan (Mount Jia) in Lizhou (澧州). He built a hut on the top of An Mountain (案山). Jiashan (夾山) was surprised by this and sent a letter through an attendant to invite him. The Master (Linji Yixuan) received the letter and sat still. Then he stretched out his hand, asking the attendant for something. The attendant was speechless. The Master (Linji Yixuan) then struck him and said, 'Go back and clearly tell the monk.'
The attendant returned and reported this to Jiashan (夾山). Jiashan (夾山) said, 'If he opens the letter, he will surely come in three days. If he doesn't open the letter, this person is beyond saving.'
Jiashan (夾山) then ordered someone to secretly watch him leave the hut, and then set it on fire.
Three days later, the Master (Linji Yixuan) indeed came. Subsequently, he found that his hut had been burned. Someone told him, 'The hut is on fire.' The Master (Linji Yixuan) did not look back but went straight to Jiashan (夾山), without bowing, standing upright. Jiashan (夾山) said, 'A chicken roosting in a phoenix's nest is not of the same kind. Leave.' The Master (Linji Yixuan) said, 'I have come from afar, admiring your virtue, begging the teacher for guidance.' Jiashan (夾山) said, 'There is no Ajari (阇梨, disciple) before me, and no old monk on the seat.' The Master (Linji Yixuan) then shouted. Jiashan (夾山) said, 'Stop, stop! Don't be hasty. The clouds and the moon are the same, but the streams and mountains are different. Even if you can silence everyone in the world, you cannot say there is no Ajari (阇梨). How can you teach a person without a tongue to speak?' The Master (Linji Yixuan) stood pondering. Jiashan (夾山) then struck him. The Master (Linji Yixuan) immediately surrendered and entered the room.
Xinghua (興化) praised, 'Only knowing how to become a Buddha, why worry about sentient beings?' Wuzu Jie (五祖戒) said in Luopu (洛浦), 'Let's talk about the principles and see.' Then he left. Xuedou (雪竇) said, 'This man is pitiful and lamentable, dulling Linji (臨濟). Since he said the clouds and the moon are the same, I say the streams and mountains are different. What about teaching a person without a tongue to speak? He should be struck in the face with the sitting cloth. If Jiashan (夾山) were a wise man, he would have arranged everything under the bright window.'
The Master (Linji Yixuan) asked Jiashan (夾山), 'How does one realize the place where neither Buddha nor Mara (魔, demon) can reach?' Jiashan (夾山) said, 'The candlelight illuminates the image for a thousand miles, but the old monk is lost in the dark room.'
He also asked, 'The morning sun has already risen, why does the night moon not appear?' Jiashan (夾山) said, 'The dragon holds a precious pearl, but the swimming fish do not care.' The Master (Linji Yixuan) had a great enlightenment upon hearing these words.
Jiashan (夾山), about to enter Nirvana (示寂, passing away), left a final saying, 'The Stone lineage is about to be extinguished.' The Master (Linji Yixuan) said, 'Not so.'
山云。何也。師云。自有青山在。山云。茍或如是。即吾道不滅矣。
示眾云。末後一句。始到牢關。把斷要津。不通凡聖。尋常向諸人道。任從天下樂欣欣。我獨不肯。欲知上流之士。不將佛法見解。貼在額頭上。何故。如龜負圖。自取喪身之兆。鳳縈金網。趣雲漢以何期。直須旨外明宗。莫向言中取則。是以石人機似汝。也解唱巴歌。汝若似石人。雪曲也須和。指南一路。智者知疏。
示眾云。學道先須識得自己宗旨方可臨機免失。只如鋒铓未兆已前。都無是個非個。瞥爾暫起見聞。便有張三李四。胡來漢去。四姓雜居。不親而親。是非互起。致使玄關固閉。識鎖難開。疑網羅籠。智刀劣剪。若不當陽曉示。迷子何以知歸。欲得大用現前。但可頓忘諸見。諸見若盡。昏霧不生。大智洞然。更非他物。今之學人。觸途成滯。蓋為聽不出聲。見不超色。假饒並當門頭凈潔。自己未得通明。還同不了。若也單明自己。法眼未明。此人只具一隻眼。所以是非欣厭貫系。不得脫折自由。謂之深可愍傷。各自努力。
示眾云。孫賓收鋪去也。有卜者。出來。時有僧出雲。請和尚一卜。師云。汝家爺死。僧無語。
法眼代。撫掌三下。
師問僧。近離甚處。云荊南。師云。有一人。恁么去。汝還
【現代漢語翻譯】 現代漢語譯本： 山云是什麼？ 師父說：『自有青山在。』 山云，如果真是這樣，那麼我的道就不會滅亡了。 開示大眾說：『末後一句，才算到達牢固的關隘，把守住重要的關口，不與凡夫和聖人相通。』 我平時對你們說，『任憑天下人高興，我獨自不肯。』 想要知道上流之士，不會把佛法見解貼在額頭上。為什麼呢？ 就像烏龜揹著圖，自己招致喪身之禍；鳳凰被金網纏繞，還怎麼期望飛向雲霄？ 必須在宗旨之外明白宗，不要在言語中尋求法則。 因此石人雖然像你，也懂得唱巴歌；你如果像石人，雪曲也應該跟著唱和。 指南一路，智者知道疏遠。 開示大眾說：『學道首先要認識自己的宗旨，才可以臨機應變而免於失誤。』 就像鋒芒還未顯露之前，根本沒有是與非。 稍微產生見聞，便有了張三李四，胡人來漢人去，四姓雜居，不親近卻又親近，是非互相產生，導致玄關牢固關閉，識鎖難以打開，疑網羅籠罩，智刀難以剪斷。 如果不當面曉示，迷路的孩子怎麼知道歸途？ 想要大用現前，只要能夠頓然忘卻各種見解。 各種見解如果消失，昏暗的迷霧就不會產生，大智慧自然洞然顯現，更不是其他什麼東西。 現在的學人，到處都形成阻礙，是因為聽不出聲音，見不到超脫於色相之外的東西。 即使把門前打掃得乾乾淨淨，自己卻沒有通達明白，還是一樣沒有了悟。 如果只是明白自己，法眼卻沒有明亮，這個人只具備一隻眼睛。 所以是非欣厭互相牽連，不能夠脫離而獲得自由，這真是非常可憐可悲。 各自努力吧。 開示大眾說：孫賓收鋪走了，有個算命先生，走了出來。當時有個僧人出來說：『請和尚算一卦。』 師父說：『你家父親死了。』 僧人無話可說。 法眼禪師代替他說：拍掌三下。 師父問僧人：『最近從哪裡來？』 回答說：『荊南。』 師父說：『有一個人，這樣去了，你還……』
【English Translation】 English version: 'What is mountain cloud?' The master said, 'The green mountains are naturally there.' Mountain cloud, if it is really like this, then my Dao will not perish. Instructing the assembly, he said, 'Only the last phrase reaches the firm pass, guarding the important gate, not communicating with ordinary people and sages.' I usually say to you, 'Let the world rejoice, I alone refuse.' If you want to know the upper-class people, they will not stick Buddhist views on their foreheads. Why? Like a turtle carrying a map, it brings about its own demise; a phoenix entangled in a golden net, how can it hope to fly to the clouds? You must understand the principle beyond the doctrine, do not seek the rule in words. Therefore, the stone man is like you, and also knows how to sing Ba songs; if you are like the stone man, you should also sing along with the snow song. The road of guidance, the wise know to avoid.' Instructing the assembly, he said, 'To learn the Dao, one must first recognize one's own purpose, so that one can avoid mistakes when facing opportunities.' Just like before the edge is revealed, there is no right or wrong. As soon as seeing and hearing arise, there are Zhang San and Li Si, Hu people coming and Han people going, four surnames living together, not close but close, right and wrong arising from each other, causing the mysterious gate to be firmly closed, the lock of consciousness difficult to open, the net of doubt to be shrouded, and the knife of wisdom difficult to cut. If you don't show it clearly in person, how can the lost child know the way home? If you want great use to appear, you can only forget all views. If all views disappear, dark mists will not arise, and great wisdom will naturally appear, and it is not anything else. Today's learners are hindered everywhere because they cannot hear sounds and see beyond form. Even if the door is cleaned, one has not yet become clear, and it is still the same as not understanding. If you only understand yourself, but the Dharma eye is not clear, this person only has one eye. Therefore, right and wrong, joy and aversion are intertwined, and one cannot escape and be free, which is very pitiful and sad. Work hard yourselves.' Instructing the assembly, he said, 'Sun Bin closed his shop and left, and there was a fortune teller who came out. At that time, a monk came out and said, 'Please, Abbot, tell me my fortune.' The master said, 'Your father is dead.' The monk was speechless.' Fayan (Dharma Eye) substituted: Clapped his hands three times. The master asked the monk, 'Where did you come from recently?' He replied, 'Jingnan (Jingnan).' The master said, 'There is a person, who went like this, do you still...'
逢么。云不逢。師云。為甚麼不逢。云若逢則頭須粉碎師云。阇梨三寸甚密。
雲門在江西。見其僧。問云。還有此語否。云是。門云。洛浦倒退三千里。
龐居士來。設拜。起云。孟夏毒熱。孟冬薄寒。師云。莫錯士云。龐公年老。師云。何不寒時道寒。熱時道熱。士云。患聾作么。師云。放你三十棒。士云。啞卻我口。塞卻你眼。
有故人問。倏忽數年。何處逃難。師云。只在阛阓中。云何不向無人處去。師云。無人處去。有何難。云且如阛阓中。如何逃避。師云。雖在阛阓中。要且無人識。故人罔措。
復問。西天二十八祖。至此土。人傳一人。且如彼此不垂曲者如何。師云。野老門前。不話朝堂之事。云合談何事。師云。未逢別者。終不開拳。云有人不從朝堂來。相逢時還話否。師云。量外之機。徒勞目擊。故人無對。
僧問。一毫吞盡巨海。于中更復何言。師云。家有白澤之圖。必無如是之怪。
保福別云。家無白澤之圖。必無如是之怪。
問如何是主中賓。師云。逢人長問路。足下鎮長迷。云如何是賓主雙舉。師云。枯樹無橫枝。鳥來無措足。
問眾手淘金。誰是得者。師云。拳中舊寶。不假披沙。云恁么。則展手不逢也。師云。莫將鶴唳。擬當鶯啼
【現代漢語翻譯】 現代漢語譯本 僧人問：『是否相逢？』 雲門回答：『不相逢。』 雲門說：『為什麼不相逢？』 僧人回答：『如果相逢，則頭和須都會粉碎。』 雲門說：『阇梨（梵語：ācārya，意為導師）你這三寸（指見解）非常嚴密。』
雲門在江西時，見到一位僧人，問：『還有這種說法嗎？』 僧人回答：『是。』 雲門說：『洛浦（地名）倒退三千里。』
龐居士（在家修行的佛教信徒）來拜訪，行禮后說：『初夏時節酷熱，初冬時節微寒。』 雲門說：『不要弄錯。』 龐居士說：『龐公（指自己）年老了。』 雲門說：『為什麼不在寒冷的時候說寒冷，炎熱的時候說炎熱？』 龐居士說：『裝聾作啞怎麼樣？』 雲門說：『放你三十棒。』 龐居士說：『堵住我的嘴，塞住你的眼。』
有位老朋友問：『轉眼數年，你在哪裡逃難？』 雲門說：『只在熱鬧的街市中。』 老朋友問：『為什麼不向無人之處去？』 雲門說：『去無人之處，有什麼難的？』 老朋友問：『比如在熱鬧的街市中，如何逃避？』 雲門說：『雖在熱鬧的街市中，卻沒有人認識我。』 老朋友無言以對。
老朋友又問：『西天（指印度）二十八祖（禪宗的二十八位祖師）來到此土（指中國），人們說一代傳一人，那麼彼此不施加技巧的人該如何？』 雲門說：『鄉下老人的門前，不談論朝廷的事情。』 老朋友問：『那應該談論什麼事？』 雲門說：『未遇到其他人，終究不會出拳。』 老朋友問：『如果有人不是從朝廷來的，相逢時還談論嗎？』 雲門說：『超出常理的玄機，徒勞地用眼睛去看。』 老朋友無言以對。
僧人問：『一毫（極小的東西）吞盡巨海（巨大的海洋），其中還能說什麼？』 雲門說：『家裡有白澤（中國古代神獸，能說人話，通萬物之情）的圖，一定不會有這樣的怪事。』
保福（人名，禪師）說：『家裡沒有白澤的圖，一定不會有這樣的怪事。』
僧人問：『什麼是主中賓？』 雲門說：『逢人總是問路，腳下卻一直迷路。』 僧人問：『什麼是賓主雙方並舉？』 雲門說：『枯樹沒有橫生的枝條，鳥來了也無處落腳。』
僧人問：『眾人淘金，誰是得到金子的人？』 雲門說：『拳頭中原有的寶物，不需要披沙揀選。』 僧人問：『既然這樣，那麼伸出手也遇不到了。』 雲門說：『不要把鶴的鳴叫，比作黃鶯的啼叫。』
English version A monk asked: 'Do we meet?' Yunmen replied: 'We do not meet.' The master said: 'Why do we not meet?' The monk replied: 'If we meet, then head and beard will be crushed to pieces.' Yunmen said: 'Ācārya (teacher), your three inches (referring to insight) are very tight.'
When Yunmen was in Jiangxi, he saw a monk and asked: 'Is there such a saying?' The monk replied: 'Yes.' Yunmen said: 'Luopu (place name) retreats three thousand miles.'
Layman Pang (a Buddhist devotee practicing at home) came, bowed, and said: 'Early summer is extremely hot, and early winter is slightly cold.' Yunmen said: 'Don't be mistaken.' Layman Pang said: 'Old Pang (referring to himself) is old.' Yunmen said: 'Why not say cold when it's cold, and hot when it's hot?' Layman Pang said: 'What about pretending to be deaf and mute?' Yunmen said: 'I'll give you thirty blows.' Layman Pang said: 'Shut my mouth and block your eyes.'
An old friend asked: 'In the blink of an eye, several years have passed. Where have you been fleeing?' Yunmen said: 'Just in the bustling marketplace.' The old friend asked: 'Why not go to a deserted place?' Yunmen said: 'What's so difficult about going to a deserted place?' The old friend asked: 'For example, in the bustling marketplace, how do you escape?' Yunmen said: 'Although in the bustling marketplace, no one recognizes me.' The old friend was speechless.
The old friend further asked: 'The twenty-eight patriarchs (the twenty-eight patriarchs of Zen Buddhism) of the Western Heaven (referring to India) came to this land (referring to China), and people say one person transmits to one person per generation. Then how about those who do not apply skill to each other?' Yunmen said: 'In front of the old villager's door, we do not talk about matters of the imperial court.' The old friend asked: 'What should we talk about then?' Yunmen said: 'Without meeting another, I will not open my fist.' The old friend asked: 'If someone does not come from the imperial court, do we still talk when we meet?' Yunmen said: 'The mechanism beyond measure is a waste of visual inspection.' The old friend was speechless.
A monk asked: 'A single hair swallows the vast ocean. What more can be said in this?' Yunmen said: 'If you have a picture of Baize (a mythical Chinese creature that understands human speech and the emotions of all things) at home, there will certainly be no such strange thing.'
Baofu (name of a Zen master) said: 'If you don't have a picture of Baize at home, there will certainly be no such strange thing.'
A monk asked: 'What is the guest within the host?' Yunmen said: 'Meeting people, you always ask for directions, but your feet are always lost.' A monk asked: 'What is the simultaneous raising of both guest and host?' Yunmen said: 'A withered tree has no horizontal branches, and birds have nowhere to perch.'
A monk asked: 'When many people pan for gold, who is the one who gets it?' Yunmen said: 'The original treasure in the fist does not need to be sifted from the sand.' The monk asked: 'If so, then even extending the hand, you will not meet it.' Yunmen said: 'Do not compare the cry of a crane to the song of a nightingale.'
【English Translation】 English version A monk asked: 'Do we meet?' Yunmen replied: 'We do not meet.' The master said: 'Why do we not meet?' The monk replied: 'If we meet, then head and beard will be crushed to pieces.' Yunmen said: 'Ācārya (teacher), your three inches (referring to insight) are very tight.'
When Yunmen was in Jiangxi, he saw a monk and asked: 'Is there such a saying?' The monk replied: 'Yes.' Yunmen said: 'Luopu (place name) retreats three thousand miles.'
Layman Pang (a Buddhist devotee practicing at home) came, bowed, and said: 'Early summer is extremely hot, and early winter is slightly cold.' Yunmen said: 'Don't be mistaken.' Layman Pang said: 'Old Pang (referring to himself) is old.' Yunmen said: 'Why not say cold when it's cold, and hot when it's hot?' Layman Pang said: 'What about pretending to be deaf and mute?' Yunmen said: 'I'll give you thirty blows.' Layman Pang said: 'Shut my mouth and block your eyes.'
An old friend asked: 'In the blink of an eye, several years have passed. Where have you been fleeing?' Yunmen said: 'Just in the bustling marketplace.' The old friend asked: 'Why not go to a deserted place?' Yunmen said: 'What's so difficult about going to a deserted place?' The old friend asked: 'For example, in the bustling marketplace, how do you escape?' Yunmen said: 'Although in the bustling marketplace, no one recognizes me.' The old friend was speechless.
The old friend further asked: 'The twenty-eight patriarchs (the twenty-eight patriarchs of Zen Buddhism) of the Western Heaven (referring to India) came to this land (referring to China), and people say one person transmits to one person per generation. Then how about those who do not apply skill to each other?' Yunmen said: 'In front of the old villager's door, we do not talk about matters of the imperial court.' The old friend asked: 'What should we talk about then?' Yunmen said: 'Without meeting another, I will not open my fist.' The old friend asked: 'If someone does not come from the imperial court, do we still talk when we meet?' Yunmen said: 'The mechanism beyond measure is a waste of visual inspection.' The old friend was speechless.
A monk asked: 'A single hair swallows the vast ocean. What more can be said in this?' Yunmen said: 'If you have a picture of Baize (a mythical Chinese creature that understands human speech and the emotions of all things) at home, there will certainly be no such strange thing.'
Baofu (name of a Zen master) said: 'If you don't have a picture of Baize at home, there will certainly be no such strange thing.'
A monk asked: 'What is the guest within the host?' Yunmen said: 'Meeting people, you always ask for directions, but your feet are always lost.' A monk asked: 'What is the simultaneous raising of both guest and host?' Yunmen said: 'A withered tree has no horizontal branches, and birds have nowhere to perch.'
A monk asked: 'When many people pan for gold, who is the one who gets it?' Yunmen said: 'The original treasure in the fist does not need to be sifted from the sand.' The monk asked: 'If so, then even extending the hand, you will not meet it.' Yunmen said: 'Do not compare the cry of a crane to the song of a nightingale.'
。
問學人擬歸鄉時如何。師云。家破人亡。子歸何處。云恁么則不歸去也。師云。庭前殘雪日輪消。室內紅塵遣誰掃。
問如何是祖師西來意。師以拂子。擊繩床云。會么云。不會。師云。天上忽雷驚宇宙。井底蝦蟆不舉頭。
問撥亂乾坤底人來。師還接否。師豎起拂子。僧云。恁么則今日得遇明君去也。師云。依稀似曲才堪聽。又被風吹別調中。
問萬仞崖頭須進步。如何免得喪于身。師云。須彌系藕絲。云是何境界。師云。剎竿頭上仰蓮心。云澄澄湛湛去也。師云。須彌頂上再翻身。云恁么則競競切切也。師云。空隨媒鴿走。虛喪網羅身。云如何得不隨去。師云。鸚鵡瓶項小。擬透望天飛。
問二王當筵。龍蛇未辨。救難之心。誰人最切。師云。踏開鴻門者。云誰知今古不覺虛隨。師云。只貪香餌。身滯網羅。云饒君古鏡當軒。猶被野狐精魅。師云。山僧今日大戰無功。僧作虎聲。師便打。僧隨棒便倒。師云。棒打不死漢。有甚麼限。僧拂袖出去。師云。臘狗不向床下死。
問法身無為不墮諸數。是否。師云。惜取眉毛好。云如何免得斯咎。師云。泥龜任你千年。終不解隨云鶴。云任是孫賓。也遭貶剝。師云。無鼻孔牛。有甚御處。僧以手托地。作牛吼。師云。這畜生。
僧便喝。師云。掩尾露牙。終非好手。
問無問無答。請師答話。師云。你不是丁姚。云謝師答話。師云。中九下七。
問如何是祖師西來意。師云。颯颯當軒竹。經霜不自寒。僧擬議。師云。只聞風擊響。知是幾千竿。
問枯盡荒田獨立事如何。師云。鷺倚雪巢猶可辨。烏投漆立事難分。
師臨順寂時。告眾云。吾非明。即后也。今有事。問汝等。若道這個是。即頭上安頭。若道這個不是。即斬頭覓活。
第一座云。青山不舉足。日下不挑燈。師云。如今是甚麼時節。作這個語話。
有彥從上座。出雲。離此二途。請和尚不問。師云。未在更道。云彥從道不盡。師云。我不管汝盡不盡。云彥從無侍者祗對和尚。
師至深夜。令侍者。喚彥從來方丈。問云。你今日祗對老僧。甚有道理。據汝。合體得先師意。先師道。目前無法。意在目前。不是目前法。非耳目之所到。且道。那句是主。若擇得出。分付缽袋子。云彥從不會。師云。汝合會。但道看。云彥從實不會。師喝出。乃云。苦苦。
次日午前。有僧舉前話問師。師云。慈舟不棹清波上。劍峽徒勞放木鵝。即便告寂。
袁州盤龍可文禪師(凡一)
僧問。亡僧遷化。向甚麼處去。師云。石牛㳂江路
【現代漢語翻譯】 現代漢語譯本 僧人便大喝一聲。 禪師說：『掩藏尾巴露出牙齒，終究不是高手。』
僧人問：『無問無答，請禪師回答。』 禪師說：『你不是丁姚。』 僧人說：『謝謝禪師回答。』 禪師說：『中九下七。』
僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『颯颯作響的門前竹，經歷了霜打也不覺得寒冷。』 僧人想要思量。 禪師說：『只聽到風吹竹子的響聲，知道有多少竹竿呢？』
僧人問：『枯竭荒蕪的田地裡獨立的事情如何？』 禪師說：『白鷺依偎在雪白的鳥巢里還容易辨認，烏鴉投入到漆黑的環境里就難以分辨了。』
禪師臨近圓寂時，告訴眾人說：『我不是明，就是后。現在有件事，問你們。如果說這個是，那就是頭上安頭（adding a head on top of a head）。如果說這個不是，那就是斬頭覓活（seeking life by cutting off the head）。』
第一座（the head monk）說：『青山不舉足，日下不挑燈。』 禪師說：『現在是什麼時候了，說這樣的話？』
有彥從上座（Yancong, a senior monk）出來說：『離開這兩條路，請和尚不問。』 禪師說：『還沒有到，再說一遍。』 彥從說：『彥從說不盡。』 禪師說：『我不管你盡不盡。』 彥從說：『彥從沒有侍者來回答和尚。』
禪師到深夜，讓侍者叫彥從來到方丈（abbot's room），問道：『你今天回答老僧，很有道理。依你看來，合乎先師的意旨。先師說：『目前無法，意在目前。不是目前法，非耳目之所到。』且說，哪一句是主？如果選擇得出，就交付缽袋子（bowl and robe）。』 彥從說：『我不會。』 禪師說：『你應該會，試著說看。』 彥從實在不會。 禪師大喝一聲，於是說：『苦苦。』
第二天上午，有僧人舉起之前的話問禪師。 禪師說：『慈悲的船不劃在清澈的波浪上，劍峽里白白地放木頭鵝。』 隨即圓寂。
袁州盤龍可文禪師（Yuanzhou Panlong Kewen Zen Master）(凡一)
僧人問：『亡僧遷化，向什麼地方去？』 禪師說：『石牛沿著江邊的路走。』
【English Translation】 English version A monk then shouted. The Master said, 'Hiding the tail and showing the teeth is ultimately not the mark of a good hand.'
A monk asked, 'Without question, without answer, please Master, answer.' The Master said, 'You are not Ding Yao.' The monk said, 'Thank you, Master, for answering.' The Master said, 'Middle nine, lower seven.'
A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West (祖師西來意)?' The Master said, 'The rustling bamboo in front of the window, does not feel cold even after experiencing frost.' The monk contemplated. The Master said, 'Only hearing the sound of the wind striking, who knows how many stalks there are?'
A monk asked, 'What about the matter of standing alone in a withered and barren field?' The Master said, 'A heron leaning on a snowy nest can still be distinguished, but a crow投漆立事(tou qi li shi) is difficult to discern.'
When the Master was about to pass away, he told the assembly, 'I am not Ming, but the one after. Now there is a matter to ask you. If you say 'this' is it, then it is adding a head on top of a head (頭上安頭). If you say 'this' is not it, then it is seeking life by cutting off the head (斬頭覓活).'
The head monk (第一座) said, 'The green mountain does not lift its foot, and a lamp is not lit under the sun.' The Master said, 'What time is it now, to be speaking such words?'
The senior monk Yancong (彥從上座) came forward and said, 'Apart from these two paths, please do not ask, Master.' The Master said, 'Not yet, say it again.' Yancong said, 'Yancong cannot say it all.' The Master said, 'I don't care whether you can say it all or not.' Yancong said, 'Yancong has no attendant to answer the Master.'
Late at night, the Master had the attendant summon Yancong to the abbot's room (方丈), and asked, 'Your answers to me today were very reasonable. In your opinion, do they accord with the intention of the late Master? The late Master said, 'There is no dharma before the eyes, the intention is before the eyes. It is not a dharma before the eyes, nor can it be reached by the ears and eyes.' Tell me, which sentence is the master? If you can choose it, I will entrust you with the bowl and robe (缽袋子).' Yancong said, 'I do not know.' The Master said, 'You should know, try to say it.' Yancong truly did not know. The Master shouted and then said, 'Bitter, bitter.'
The next day before noon, a monk raised the previous conversation and asked the Master. The Master said, 'The compassionate boat does not row on clear waves; in the Sword Gorge, it is futile to release a wooden goose.' Then he passed away.
Zen Master Kewen of Panlong in Yuanzhou (袁州盤龍可文禪師) (Total of one)
A monk asked, 'Where does a deceased monk go after passing away?' The Master said, 'The stone ox walks along the river road.'
。日裡夜明燈。
問如何是佛。師云。癡兒舍父逃。
撫州黃山月輪禪師(凡四)
夾山問師。名甚麼。師云。月輪。山𦘕一圓相云。何似這個。師云。和尚與么說話。諸方大有人不肯。山云。子又作么生。師云。還見月輪么。山云。子恁么說話。大有人不肯諸方。
夾山問師。甚處人。師云。閩中人。山云。還識老僧么。師云。和尚還識某甲么。山云。不然。子且還老僧草鞋錢。老僧然後還子廬陵米價。師云。與么則不識和尚。未審廬陵米作么價。山云。子善能哮吼。
示眾云。祖師西來。特唱此事。自是諸人不薦。向外馳求。投赤水以尋珠。就荊山而覓玉。所以道。從門入者。不是家珍。認影迷頭。豈非大錯。
僧問。如何是道。師云。石牛頻吐三春霧。木馬嘶聲滿道途。
問如何得見本來面目。師云。不勞懸石鏡。天曉自雞鳴。
洛京韶山寰普禪師(凡四)
因遵布衲。到山下相見。遵問。韶山路。向甚麼處去。師以手指云。烏那青黯黯處去。遵近前把住云。久響韶山。莫便是否。師云。是即是。阇梨有甚麼事。遵云。擬伸一問。師還答否。師云。想君不是金牙作。爭解彎弓射尉遲。遵云。鳳凰直入煙霄去。誰怕林間野雀兒。師云。當軒布鼓從君擊。
【現代漢語翻譯】 現代漢語譯本： 日裡夜明燈。
問：如何是佛？（如何是覺悟的真諦？） 師云：癡兒舍父逃。（愚昧的孩子拋棄了父親而逃離。）
撫州黃山月輪禪師(凡四)
夾山問師：名甚麼？（你的名字是什麼？） 師云：月輪。（我的名字是月輪。） 山𦘕一圓相云：何似這個？（夾山畫了一個圓相說：像這個嗎？） 師云：和尚與么說話，諸方大有人不肯。（和尚你這樣說話，很多地方的人都不會認可。） 山云：子又作么生？（那你又怎麼樣呢？） 師云：還見月輪么？（你還看見月輪了嗎？） 山云：子恁么說話，大有人不肯諸方。（你這樣說話，很多地方的人都不會認可。）
夾山問師：甚處人？（你是哪裡人？） 師云：閩中人。（我是福建人。） 山云：還識老僧么？（你還認識老僧我嗎？） 師云：和尚還識某甲么？（和尚你還認識我嗎？） 山云：不然。子且還老僧草鞋錢，老僧然後還子廬陵米價。（不認識。你先還我買草鞋的錢，我再還你廬陵的米錢。） 師云：與么則不識和尚。未審廬陵米作么價？（這樣說來，我就不認識和尚了。不知道廬陵的米是什麼價錢？） 山云：子善能哮吼。（你真能大聲喧譁。）
示眾云：祖師西來，特唱此事，自是諸人不薦，向外馳求，投赤水以尋珠，就荊山而覓玉。所以道：從門入者，不是家珍，認影迷頭，豈非大錯。（達摩祖師西來，特別宣揚此事，只是人們不理解，向外追逐，如同到赤水去尋找珍珠，到荊山去尋找玉石。所以說：從門進入的，不是家裡的珍寶，認影子當頭，豈不是大錯特錯。）
僧問：如何是道？（什麼是道？） 師云：石牛頻吐三春霧，木馬嘶聲滿道途。（石牛頻繁吐出春天的霧氣，木馬嘶叫的聲音響徹道路。）
問：如何得見本來面目？（如何才能見到本來的面目？） 師云：不勞懸石鏡，天曉自雞鳴。（不用懸掛石鏡，天亮了自然有雞鳴。）
洛京韶山寰普禪師(凡四)
因遵布衲，到山下相見。遵問：韶山路，向甚麼處去？（因為遵布衲，到山下相見。遵問：韶山的路，向什麼地方去？） 師以手指云：烏那青黯黯處去。（禪師用手指著說：向那黑壓壓的地方去。） 遵近前把住云：久響韶山，莫便是否？（遵走上前抓住禪師說：久聞韶山大名，莫非就是這裡？） 師云：是即是，阇梨有甚麼事？（是的就是這裡，法師有什麼事？） 遵云：擬伸一問，師還答否？（想問一個問題，禪師您回答嗎？） 師云：想君不是金牙作，爭解彎弓射尉遲。（想必你不是金牙所造，怎麼能拉弓射尉遲呢？） 遵云：鳳凰直入煙霄去，誰怕林間野雀兒。（鳳凰直接飛入雲霄，誰會害怕林間的野雀呢？） 師云：當軒布鼓從君擊。（當堂的布鼓任你敲擊。）
【English Translation】 English version: Daytime Night Light.
Asked: What is Buddha? (What is the essence of enlightenment?) The Master said: A foolish child abandons his father and flees.
Zen Master Yuelun (Moon Wheel) of Huangshan (Yellow Mountain) in Fuzhou (Prefecture) (Four instances)
Jiashan (Mount Jia) asked the Master: What is your name? The Master said: Yuelun (Moon Wheel). Jiashan drew a circle and said: What is it like? The Master said: If the venerable monk speaks like this, many in other places will not agree. Jiashan said: Then what do you say? The Master said: Do you still see the Moon Wheel? Jiashan said: If you speak like this, many in other places will not agree.
Jiashan asked the Master: Where are you from? The Master said: I am from Minzhong (Fujian Province). Jiashan said: Do you recognize this old monk? The Master said: Does the venerable monk recognize me? Jiashan said: No. You should first repay the old monk for the straw sandals, and then the old monk will repay you for the price of rice in Luling. The Master said: In that case, I do not recognize the venerable monk. I wonder what the price of rice is in Luling? Jiashan said: You are good at roaring.
The Master addressed the assembly, saying: The Patriarch (Bodhidharma) came from the West, especially to proclaim this matter, but people do not understand it and seek it externally, like throwing oneself into the Red River to find pearls or going to Mount Jing to find jade. Therefore, it is said: What enters through the door is not a family treasure. To mistake the shadow for the head is a great mistake.
A monk asked: What is the Dao (the Way)? The Master said: The stone ox frequently spits out the spring mist, and the wooden horse's neighing fills the road.
Asked: How can one see one's original face? The Master said: There is no need to hang a stone mirror; the rooster crows naturally at dawn.
Zen Master Huanpu (Universal) of Shaoshan (Mount Shao) in Luojing (Luoyang) (Four instances)
Because of Zun, a mendicant monk, they met at the foot of the mountain. Zun asked: The road to Shaoshan, where does it lead? The Master pointed with his finger and said: It goes to that dark and gloomy place. Zun stepped forward and grabbed the Master, saying: I have long heard of Shaoshan; is this it? The Master said: Yes, it is. What is the matter, Dharma Master? Zun said: I intend to ask a question; will the Master answer? The Master said: I suspect you are not made of gold teeth; how can you draw a bow and shoot Yuchi (a famous general)? Zun said: The phoenix flies straight into the clouds; who is afraid of the wild sparrows in the forest? The Master said: You may strike the cloth drum in the hall as you please.
試展家風似老僧。遵云。一句迥超千聖外。松蘿不與月輪齊。師云。饒君透出威音外。猶較韶山半月程。遵云。未審過在甚麼處。師云。倜儻之詞。時人知有。遵云。與么則真玉泥中異。不撥萬機塵。師云。魯般門下。徒施巧妙。遵云。某甲只恁么。和尚又如何。師云。玉女夜拋梭。織錦于西舍。遵云。莫便是和尚家風也無。師云。耕夫制玉漏。不是行家作。遵云。北猶是文談。作么生是和尚家風。師云。橫身當宇宙。誰是出頭人。
復云。阇梨有沖天之氣。老僧有入地之謀。阇梨橫吞巨海。老僧揹負須彌阇梨按劍上來老僧亞槍相待向上一路速道速道。遵云。明鏡當臺。請師一鑒。師云。不鑒。遵云。為甚麼不鑒。師云。淺水無魚。徒勞下釣。遵無語。師便打。
師問白頭因云。莫是多口白頭因么。云不敢。師云。有多少口。因云。遍身是。師云。大小二事。向甚麼處屙。云韶山口裡。師云。有韶山口。即且從。無韶山口。向甚麼處屙。因無語。師便打。
雲門代云。這話墮阿師。放你三十棒 又云。將謂是師子兒 又云。韶山今日瓦解冰消。
雪竇別云。從來疑著韶山。
僧問。是非不到處。還有句也無。師云有。云是甚麼句。師云。一片孤雲不露醜。
問如何是一切相。師
【現代漢語翻譯】 現代漢語譯本： 遵云：『展現家風就像老僧一樣。』 師云：『一句話迥然超越所有聖人之外，松蘿也不與月亮相比。』 遵云：『即使你透徹理解了威音王佛（過去佛名），仍然比韶山（地名）的半個月路程要差。』 遵云：『不知道過失在哪裡？』 師云：『你這倜儻的言辭，世人知道。』 遵云：『這樣說來，真玉在泥土中顯得不同，不沾染萬機的塵埃。』 師云：『魯班（古代工匠）門下，只是徒勞地施展巧妙。』 遵云：『我只是這樣，和尚您又是如何呢？』 師云：『玉女夜晚拋梭，在西邊的屋子裡織錦。』 遵云：『莫非這就是和尚您的家風嗎？』 師云：『耕夫製造玉漏，不是行家所為。』 遵云：『這仍然是文辭談論，怎樣才是和尚您的家風？』 師云：『橫身擋在宇宙間，誰是出頭之人？』
又說：『阇梨（梵語，意為親教師）有沖天的氣概，老僧有入地的謀略。阇梨橫吞大海，老僧揹負須彌山（佛教中的聖山）。阇梨按劍上來，老僧舉槍相待。向上之路，快說快說！』 遵云：『明鏡當臺，請師父您照一照。』 師云：『不照。』 遵云：『為什麼不照？』 師云：『淺水無魚，徒勞無功。』 遵無語，師父便打了他。
師父問白頭因（人名）說：『莫非是多嘴的白頭因嗎？』 云：『不敢。』 師云：『有多少口？』 因云：『遍身都是。』 師云：『大小二事，向什麼地方排泄？』 云：『韶山口裡。』 師云：『有韶山口，就且由你。沒有韶山口，向什麼地方排泄？』 因無語，師父便打了他。
雲門（禪師名）代白頭因回答說：『這話墮落了阿師（對僧人的尊稱）。放你三十棒。』 又說：『還以為是獅子兒。』 又說：『韶山今日瓦解冰消。』
雪竇（禪師名）另外評論說：『我一直懷疑著韶山。』
僧人問：『是非不到之處，還有語句嗎？』 師云：『有。』 云：『是什麼語句？』 師云：『一片孤雲不露醜。』
問：『如何是一切相？』 English version: Zun said, 'Exhibiting family tradition is like an old monk.' The Master said, 'One sentence transcends all sages, and the pine and ivy do not compare with the moon.' Zun said, 'Even if you thoroughly understand Vairocana Buddha (name of a past Buddha), it is still half a month's journey from Shaoshan (place name).' Zun said, 'I don't know where the fault lies?' The Master said, 'Your unrestrained words are known to the world.' Zun said, 'In this way, true jade appears different in the mud, not tainted by the dust of myriad affairs.' The Master said, 'Under the tutelage of Lu Ban (ancient craftsman), skillful techniques are applied in vain.' Zun said, 'I am just like this, what about you, Master?' The Master said, 'A jade maiden throws the shuttle at night, weaving brocade in the western house.' Zun said, 'Could this be the family tradition of the Master?' The Master said, 'A farmer makes a jade clepsydra, not the work of an expert.' Zun said, 'This is still literary talk, what is the Master's family tradition?' The Master said, 'Blocking the universe with one's body, who is the one to stand out?'
Again, he said, 'The Ajari (Sanskrit, meaning preceptor) has the spirit to soar to the sky, and the old monk has the strategy to enter the earth. The Ajari swallows the vast sea, and the old monk carries Mount Sumeru (sacred mountain in Buddhism) on his back. The Ajari comes up with a sword, and the old monk waits with a spear. The path upwards, speak quickly, speak quickly!' Zun said, 'A bright mirror is on the platform, please, Master, take a look.' The Master said, 'I won't look.' Zun said, 'Why won't you look?' The Master said, 'Shallow water has no fish, it is futile to fish.' Zun was speechless, and the Master hit him.
The Master asked Baitou Yin (person's name), 'Could it be the talkative Baitou Yin?' Yin said, 'I dare not.' The Master said, 'How many mouths do you have?' Yin said, 'All over my body.' The Master said, 'Where do you excrete for big and small matters?' Yin said, 'In the mouth of Shaoshan.' The Master said, 'If there is a mouth of Shaoshan, then so be it. If there is no mouth of Shaoshan, where do you excrete?' Yin was speechless, and the Master hit him.
Yunmen (Zen master's name) answered on behalf of Baitou Yin, 'These words have degraded the Acharya (honorific title for a monk). Give him thirty blows.' He also said, 'I thought it was a lion cub.' He also said, 'Shaoshan has collapsed and melted away today.'
Xuedou (Zen master's name) commented separately, 'I have always doubted Shaoshan.'
A monk asked, 'Is there a saying where right and wrong do not reach?' The Master said, 'Yes.' The monk said, 'What is the saying?' The Master said, 'A solitary cloud does not reveal its ugliness.'
Asked, 'What is the nature of all phenomena?'
【English Translation】 Zun said, 'Exhibiting family tradition is like an old monk.' The Master said, 'One sentence transcends all sages, and the pine and ivy do not compare with the moon.' Zun said, 'Even if you thoroughly understand Vairocana Buddha (name of a past Buddha), it is still half a month's journey from Shaoshan (place name).' Zun said, 'I don't know where the fault lies?' The Master said, 'Your unrestrained words are known to the world.' Zun said, 'In this way, true jade appears different in the mud, not tainted by the dust of myriad affairs.' The Master said, 'Under the tutelage of Lu Ban (ancient craftsman), skillful techniques are applied in vain.' Zun said, 'I am just like this, what about you, Master?' The Master said, 'A jade maiden throws the shuttle at night, weaving brocade in the western house.' Zun said, 'Could this be the family tradition of the Master?' The Master said, 'A farmer makes a jade clepsydra, not the work of an expert.' Zun said, 'This is still literary talk, what is the Master's family tradition?' The Master said, 'Blocking the universe with one's body, who is the one to stand out?'
Again, he said, 'The Ajari (Sanskrit, meaning preceptor) has the spirit to soar to the sky, and the old monk has the strategy to enter the earth. The Ajari swallows the vast sea, and the old monk carries Mount Sumeru (sacred mountain in Buddhism) on his back. The Ajari comes up with a sword, and the old monk waits with a spear. The path upwards, speak quickly, speak quickly!' Zun said, 'A bright mirror is on the platform, please, Master, take a look.' The Master said, 'I won't look.' Zun said, 'Why won't you look?' The Master said, 'Shallow water has no fish, it is futile to fish.' Zun was speechless, and the Master hit him.
The Master asked Baitou Yin (person's name), 'Could it be the talkative Baitou Yin?' Yin said, 'I dare not.' The Master said, 'How many mouths do you have?' Yin said, 'All over my body.' The Master said, 'Where do you excrete for big and small matters?' Yin said, 'In the mouth of Shaoshan.' The Master said, 'If there is a mouth of Shaoshan, then so be it. If there is no mouth of Shaoshan, where do you excrete?' Yin was speechless, and the Master hit him.
Yunmen (Zen master's name) answered on behalf of Baitou Yin, 'These words have degraded the Acharya (honorific title for a monk). Give him thirty blows.' He also said, 'I thought it was a lion cub.' He also said, 'Shaoshan has collapsed and melted away today.'
Xuedou (Zen master's name) commented separately, 'I have always doubted Shaoshan.'
A monk asked, 'Is there a saying where right and wrong do not reach?' The Master said, 'Yes.' The monk said, 'What is the saying?' The Master said, 'A solitary cloud does not reveal its ugliness.'
Asked, 'What is the nature of all phenomena?'
云。鳥飛霄漢白。山遠色深青。云恁么則一切相去也。師云。情知你亂會。
舒州投子大同禪師法嗣
福州牛頭微禪師(凡二)
示眾云。三世諸佛。用一點伎倆不著。天下老師。口似匾擔。諸人作么生。大不容易。除非知有。余莫能知。
僧問。如何是和尚家風。師云。山畬粟米飯。野菜淡黃齏。云忽遇上客來時。又作么生。師云。吃則從君吃。不吃任東西。
安州九嵕山和尚(凡一)
僧問。如何是佛。師云。只汝是。
問久響九嵕山。到來只見一嵕。師云。你只見一嵕。且不見九嵕。云如何是九嵕。師云。水急浪花粗。
東京觀音巖俊禪師(凡一)
師到投子。子問。昨夜宿何處。師云。不動道場。子云。既言不動。爭得到這裡。師云。到此。豈是動耶。子奇之。
青原下第七世
鄂州巖頭全豁禪師法嗣
福州羅山道閑禪師(凡十二)
本州長溪陳氏子。
師謁石霜問。起滅不停時如何。霜云。直須寒灰枯木去。一念萬年去。涵蓋乾坤去。純清絕點去。師不契。
復謁巖頭。理前問。頭喝云。是誰起減。師於此大悟。
師初入院。上堂。才攬衣欲坐。即云。珍重。便下座。
良久卻回云。未識底。
【現代漢語翻譯】 現代漢語譯本 云。鳥兒飛過天空，顯得潔白。山遙遠，顏色顯得深青。云如果這樣，那麼一切現象都消失了。師父說：『我知道你理解錯了。』
舒州投子大同禪師的法嗣
福州牛頭微禪師(共兩則)
開示大眾說：『過去、現在、未來三世諸佛，用一點小伎倆也不著邊際。天下的老師們，嘴巴像扁擔一樣。你們諸位怎麼理解？』『很不容易。除非真正懂得，其餘的人不能知道。』
有僧人問：『什麼是和尚您的家風？』師父說：『山裡種的粟米飯，野菜加上清淡的醃菜。』僧人問：『忽然遇到貴客來時，又該怎麼辦呢？』師父說：『吃就隨你吃，不吃就隨你便。』
安州九嵕山和尚(共一則)
有僧人問：『什麼是佛？』師父說：『就是你。』
僧人問：『久仰九嵕山（Jiuzong Mountain）的大名，到來只見一座山峰。』師父說：『你只見一座山峰，卻沒看見九嵕山（Jiuzong Mountain）。』僧人問：『什麼是九嵕山（Jiuzong Mountain）？』師父說：『水流湍急，浪花粗大。』
東京觀音巖俊禪師(共一則)
禪師到投子（Touzi）處，投子（Touzi）問：『昨晚在哪裡住宿？』禪師說：『不動道場。』投子（Touzi）說：『既然說不動，怎麼到這裡來了？』禪師說：『到了這裡，難道是動嗎？』投子（Touzi）認為他很奇特。
青原下第七世
鄂州巖頭全豁禪師的法嗣
福州羅山道閑禪師(共十二則)
本州長溪陳氏之子。
禪師拜見石霜（Shishuang），問道：『生滅不停的時候該怎麼辦？』石霜（Shishuang）說：『必須達到心如寒灰枯木的狀態，一念如同萬年，包容天地，純凈到沒有一點雜質。』禪師不領會。
又去拜見巖頭（Yantou），重複之前的提問。巖頭（Yantou）呵斥道：『是誰生滅？』禪師因此大悟。
禪師剛入院，上堂說法。剛拿起袈裟要坐下，就說：『珍重。』便下座。
過了一會兒，又回來，說：『不認識的，』
【English Translation】 English version Clouds. Birds fly across the sky, appearing white. Mountains are distant, their colors appearing deep blue. If it's like this with the clouds, then all phenomena disappear. The master said, 'I know you've misunderstood.'
Dharma heir of Zen Master Datong of Touzi Mountain in Shuzhou
Zen Master Niutou Wei of Fuzhou (two entries in total)
Addressing the assembly, he said: 'The Buddhas of the three times (past, present, and future) cannot be reached by using even a little trick. The mouths of the teachers of the world are like carrying poles. How do you all understand this?' 'It's not easy. Unless you truly understand, others cannot know.'
A monk asked: 'What is the family style of the abbot?' The master said: 'Millet rice from the mountain fields, wild vegetables with light yellow pickles.' The monk asked: 'What should be done when a distinguished guest suddenly arrives?' The master said: 'Eat if you want to eat, don't eat if you don't want to.'
The Abbot of Jiuzong Mountain in Anzhou (one entry in total)
A monk asked: 'What is Buddha?' The master said: 'It is just you.'
A monk asked: 'I have long admired Jiuzong Mountain (Jiuzong Mountain), but upon arriving, I only see one peak.' The master said: 'You only see one peak, but you don't see Jiuzong Mountain (Jiuzong Mountain).' The monk asked: 'What is Jiuzong Mountain (Jiuzong Mountain)?' The master said: 'The water is rapid, and the waves are rough.'
Zen Master Jun of Guanyin Rock in Tokyo (one entry in total)
The Zen master arrived at Touzi (Touzi). Touzi (Touzi) asked: 'Where did you stay last night?' The Zen master said: 'The immovable Bodhimanda.' Touzi (Touzi) said: 'Since you say it's immovable, how did you get here?' The Zen master said: 'Having arrived here, is it moving?' Touzi (Touzi) considered him remarkable.
Seventh Generation under Qingyuan
Dharma heir of Zen Master Quanhuo of Yantou in Ezhou
Zen Master Daoxian of Luoshan in Fuzhou (twelve entries in total)
Son of the Chen family of Changxi in this prefecture.
The Zen master visited Shishuang (Shishuang) and asked: 'What should be done when arising and ceasing do not stop?' Shishuang (Shishuang) said: 'You must go straight to the state of cold ashes and withered wood, one thought like ten thousand years, encompassing the universe, pure to the point of having no impurity.' The Zen master did not understand.
He again visited Yantou (Yantou) and repeated the previous question. Yantou (Yantou) shouted: 'Who is arising and ceasing?' The Zen master had a great awakening at this.
When the Zen master first entered the monastery, he ascended the hall to give a sermon. Just as he picked up his robe to sit down, he said: 'Take care.' Then he descended from the seat.
After a while, he returned and said: 'Those who do not recognize, '
近前來。
時有僧。才出作禮。師云。也大苦。僧拜起云。某甲咨和尚。師便喝出。
僧問。如何是奇特一句。師云。道甚麼。
良久云。若是上士。腳才跨門。便委得。若也覿面相呈。猶是鈍漢。口喃喃地。不消一钁。會么。不是禪。不是道。不是佛。不是法。是甚麼。靈鋒寶劍。常露現前。亦能殺人。亦能活人。若也操持。一任操持。若也出場定當。須是個漢。始得。機機相副。法法無根。互為賓主。雖然如此。切忌承當。何故。你若野犴鳴。我即師子吼。我若野犴鳴。你亦師子吼。你若師子吼。我亦師子吼。臨時布取意句有主宰。所以道。意中句。句中意。意中不停句。句中不停意。意句不同倫。合作么生會。意能刬句。句能刬意。意句交馳。是為可畏。意句不明。事聖不通。只是個無孔鐵錘。古人喚作流俗阿師。似這般底。如稻麻竹𥯤。有甚麼用處。比個門中。須是個漢。眼卓朔地。點著便轉轆轆地。豈是你清濁可羨。凡聖能詮。有恁么漢。上士相逢。如擊石火。似爆龜紋。迅速如風。捷辯如電。快著精彩。一人半人。事褫言句。動逾萬億。低頭學禪。卒不可得。所以道。恁么則易。不恁么則難。亦云。恁么則難。不恁么則易。諸人作么生。大須細意。
兄弟。夫行腳。也須帶眼。
【現代漢語翻譯】 現代漢語譯本： 『近前來。』 當時有一位僧人，剛出來行禮，趙州禪師說：『也太辛苦了。』僧人拜起后說：『弟子想請教和尚。』趙州禪師便喝斥了他。 僧人問：『如何是奇特一句？』趙州禪師說：『說什麼？』 停頓了很久，趙州禪師說：『如果是上等根器的人，腳剛跨進門檻，便領悟了。如果還要面對面地呈現，仍然是遲鈍的人，嘴裡嘟嘟囔囔的，不值得一鋤頭。』會嗎？不是禪，不是道，不是佛，不是法，是什麼？靈鋒寶劍，常常顯露在眼前，既能殺人，也能救人。如果要操持它，就任憑操持。如果要出場應敵，必須是個大丈夫才行。機鋒與機鋒相互配合，法與法沒有固定的根源，互相作為賓主。雖然如此，切記不要輕易承擔。為什麼？你如果像野狗一樣叫，我就像獅子一樣吼。我如果像野狗一樣叫，你也像獅子一樣吼。你如果像獅子一樣吼，我也像獅子一樣吼。臨時佈置，選取有主宰的意句。所以說，意中的句，句中的意，意中不停留于句，句中不停留于意。意和句不同類，如何合作呢？意能剷除句，句能剷除意，意和句交相馳騁，這是最可怕的。意和句不明白，對於聖人的事蹟就不通達，只是一個無孔的鐵錘。古人稱作隨波逐流的阿師。像這種人，如同稻草、麻、竹子、蘆葦，有什麼用處？比于門中，必須是個大丈夫，眼睛明亮，一點就轉動靈活，哪裡是你清濁可以羨慕，凡聖能夠詮釋的？有這樣的人，上士相逢，如擊石火，似爆龜紋，迅速如風，捷辯如電，快速而精彩，一人半人，事褫言句，動逾萬億。低頭學禪，最終不可得。所以說，這樣則容易，不這樣則難。也說，這樣則難，不這樣則容易。你們怎麼做？必須細心體會。 『兄弟們，修行的人，也必須帶眼識人。』
【English Translation】 English version: 'Come closer.' At that time, there was a monk who had just come out to pay his respects. Zhaozhou (name of a Zen master) said, 'It's too much trouble.' The monk bowed and said, 'I, this disciple, would like to consult the master.' Zhaozhou then shouted him away. The monk asked, 'What is the extraordinary phrase?' Zhaozhou said, 'What are you saying?' After a long pause, Zhaozhou said, 'If it is a person of superior capacity, they will understand as soon as they step across the threshold. If it still needs to be presented face to face, they are still a dull person, mumbling in their mouth, not worth a hoe. Do you understand? It is not Zen, not the Dao (the Way), not the Buddha, not the Dharma (Buddhist teachings). What is it? The sharp sword of spiritual power is always revealed before you, capable of both killing and giving life. If you want to wield it, then wield it as you please. If you want to enter the arena to contend, you must be a great person. The mechanisms of mind must correspond with each other, and the Dharmas have no fixed roots, mutually acting as guest and host. Even so, be careful not to readily assume anything. Why? If you bark like a wild jackal, I will roar like a lion. If I bark like a wild jackal, you also roar like a lion. If you roar like a lion, I also roar like a lion. Arrange and select intentional phrases with mastery as needed. Therefore, it is said, 'The phrase in the intention, the intention in the phrase, the intention does not dwell in the phrase, the phrase does not dwell in the intention. The intention and the phrase are not of the same kind, how can they cooperate?' The intention can eradicate the phrase, the phrase can eradicate the intention, the intention and the phrase race against each other, this is what is to be feared. If the intention and the phrase are not clear, one will not understand the affairs of the sages, and will only be a hammer without a hole. The ancients called them vulgar teachers who follow the current. People like this, like rice stalks, hemp, bamboo, and reeds, what use are they? Compared to those within the gate, one must be a great person, with bright eyes, turning swiftly at a touch, how can you admire the clear and turbid, and the mundane and the sacred can explain? If there is such a person, when superior people meet, it is like striking flint, like the cracking of a tortoise shell, swift as the wind, quick-witted as lightning, fast and brilliant, one and a half people, stripping away words and phrases, moving beyond billions. Bowing your head to learn Zen, you will ultimately not attain it. Therefore, it is said, 'Like this, it is easy; not like this, it is difficult.' It is also said, 'Like this, it is difficult; not like this, it is easy.' What will you all do? You must carefully contemplate. 'Brothers, those who practice must also have eyes to recognize people.'
莫被這般底罩卻。教你直須冥然去。須得綿綿去。苦哉被這般底。無辜枷著。有甚麼出期。這個如水上葫蘆子。有人按得么。常露現前。滔滔地。自由自在。未嘗有一法解蓋得伊。未嘗有一法解等得伊。撥著便露。觸著便轉轆轆地。蓋聲蓋色。展即周流無滯。常露現前。豈是兀兀底。出則無無。不是入則個個歸源。聲前迥迥地。豈墮有無。所以道。聲前一句。非聖不傳。未曾親近。如隔大千。聲前一思。大傢俱知。這個作么生會。尋常道。聲前有路。從汝洞明。句后不來。猶虧一半。纖毫不盡。如隔鐵圍。奇特相逢。將何詰對。大凡唱教。須會目前生死。意句殺活。方可褒揚。殺人刀。活人劍。上古之機鋒。亦是今時之樞要。摧魔破執不得不無。直露直詮。須知已有。的能破的。大用無虧。圓通現前。魔難措手。若也未得如此。一切四威儀中。合作么生明顯。還見伊麵孔么。這裡尋常道。面前一思。常時無間。諸人還得恁么也無。若實未明。且須自立露裸裸地。不與萬法為鄰。一切法。蓋伊不得。所以古人道。目前無法。意在目前。不是目前法。非耳目之所到。第一須得本智現前。本地風光。常露裸裸地。自由自在。出入無滯。方可違時。乃至龍神擎花無路。外道潛覷不見有蹤。不是泯形實去。兄弟。透頂透底始得。
莫只這邊那邊。逴得些言句。到處插語。指東劃西。舉古舉今。這般底。槌殺一萬個。有甚麼過。明朝後日。錮鏴人家男女。打汝鬼骨臀。有日在。知么。宗門深奧。酌度胸襟。粗餐易飽。細食難饑。根本差殊。良由自錯。虛勞一報。空腹高心。過在阿誰。食人言語。揀擇是非。只佔己長。終無是處。無事珍重。
師侍巖頭。遊山次。忽喚云。和尚。頭云作么。師近前作禮云。和尚豈不是三十年前。在洞山。又不肯洞山。頭云是。師云。和尚豈不是法嗣德山。又不肯德山。頭云。是。師云。不肯德山。即不問。且如洞山。有甚麼虧闕。頭良久云。洞山好佛。只是無光。師便作禮。
保福會中。有一僧來。作禮云。保福傳語和尚。秋間入府。朝覲大王。致四十個問頭。問大師。忽若一句不相當。莫言不道。師呵呵大笑云。陳老師。入福建道。洪唐橋頭。下一硬寨。未見一個毛頭星現。汝向從展道。陳老師無許多問頭。只有一口劍。劍下有分身之意。亦有出身之路。稍若不明。直須成末。但與么傳語。
僧回舉似保福。福云。我當時也只是謔伊。
至秋朝覲。師特為辨茶筵相請。福不赴。卻向僧云。我當時曾有謔語。恐大師問著。
僧回舉似師。師云。汝更去。向他道。猛虎終不食伏肉。
【現代漢語翻譯】 現代漢語譯本： 不要只執著于這邊或那邊。胡亂堆砌一些言語，到處隨意插話，指指點點，引經據典。像這樣的人，即使打死一萬個，又有什麼過錯呢？總有一天，會敗壞人家的子弟，狠狠地教訓你們這些不知天高地厚的傢伙！知道嗎？宗門的奧妙，要用心去體會。粗茶淡飯容易滿足，山珍海味反而難以果腹。根本上的差異，都是由於自己犯錯造成的。白白地浪費了一生，空有一顆高傲的心。這過錯在誰呢？只會拾人牙慧，挑撥是非，只認為自己是對的，最終不會有好的結果。沒事就多保重。
從前，禪師侍奉巖頭禪師，一同遊山。禪師忽然呼喚道：『和尚！』巖頭禪師問：『做什麼？』禪師走上前去作禮說：『和尚您豈不是三十年前在洞山（Dongshan，地名，也指洞山良價禪師）？又不認可洞山？』巖頭禪師說：『是。』禪師說：『和尚您豈不是法嗣德山（Deshan，人名，指德山宣鑒禪師）？又不認可德山？』巖頭禪師說：『是。』禪師說：『不認可德山，暫且不問。那麼洞山有什麼虧欠不足之處呢？』巖頭禪師沉默良久，說：『洞山是尊好佛，只是沒有光芒。』禪師於是作禮。
在保福（Baofu，地名，也指保福禪寺）的法會上，有一位僧人前來，作禮說：『保福禪師讓我轉告和尚，秋天將要入府，朝見大王，準備了四十個問題，要問大師。如果有一句話回答得不恰當，可別說沒有事先告知。』禪師聽后哈哈大笑說：『陳老師（Chen laoshi，人名），進入福建地界，在洪唐橋頭，紮下堅固的營寨，卻沒見到一個像樣的將領出現。你回去告訴展道（Zhandao，人名），陳老師沒有那麼多的問題，只有一口劍。劍下既有分身的能力，也有脫身之路。稍微不明白，就會徹底失敗。就這樣轉告他。』
僧人回去后，把這些話告訴了保福禪師。保福禪師說：『我當時也只是在戲弄他。』
到了秋天朝覲的時候，禪師特意準備了茶宴，邀請保福禪師。保福禪師沒有赴約，卻對僧人說：『我當時曾經說過戲言，恐怕大師會問起。』
僧人回去后，把這些話告訴了禪師。禪師說：『你再去，告訴他：猛虎終究不會吃已經屈服的肉。』
【English Translation】 English version: Don't just cling to this side or that side. Haphazardly stringing together words, interjecting everywhere, pointing fingers, citing the past and present. Such people, even if you beat ten thousand of them to death, what fault is there? One day, they will ruin other people's children, and severely teach you ignorant fools a lesson! Do you understand? The profundity of the Zen school must be experienced with the heart. Simple meals are easy to satisfy, while delicacies are hard to fill. The fundamental differences are all due to one's own mistakes. Vainly wasting a lifetime, with an empty stomach and a proud heart. Whose fault is this? Only picking up other people's words, stirring up trouble, only thinking oneself is right, ultimately there will be no good outcome. Take care when there is nothing to do.
Once, the Zen master was attending to Zen Master Yantou (Yantou, person's name), traveling in the mountains together. The Zen master suddenly called out: 'Heshang!' Zen Master Yantou asked: 'What is it?' The Zen master stepped forward and bowed, saying: 'Heshang, aren't you the one who was at Dongshan (Dongshan, place name, also refers to Zen Master Liangjie of Dongshan) thirty years ago? And you didn't approve of Dongshan?' Zen Master Yantou said: 'Yes.' The Zen master said: 'Heshang, aren't you the Dharma successor of Deshan (Deshan, person's name, refers to Zen Master Xuanjian of Deshan)? And you didn't approve of Deshan?' Zen Master Yantou said: 'Yes.' The Zen master said: 'Not approving of Deshan, I won't ask for now. Then what shortcomings did Dongshan have?' Zen Master Yantou was silent for a long time, and said: 'Dongshan is a good Buddha, but he has no light.' The Zen master then bowed.
At the Dharma assembly of Baofu (Baofu, place name, also refers to Baofu Zen Monastery), a monk came forward, bowed, and said: 'Zen Master Baofu asked me to tell Heshang that he will enter the capital in the autumn to pay respects to the Great King, and has prepared forty questions to ask the master. If even one sentence is answered inappropriately, don't say you weren't warned.' The Zen master laughed loudly and said: 'Teacher Chen (Chen laoshi, person's name), entering the Fujian territory, setting up a strong camp at Hongtang Bridge, but not seeing a single decent general appear. You go back and tell Zhandao (Zhandao, person's name), Teacher Chen doesn't have so many questions, only a sword. Under the sword, there is both the ability to divide the body and a way to escape. If you don't understand even slightly, you will fail completely. Just convey these words.'
After the monk returned, he told these words to Zen Master Baofu. Zen Master Baofu said: 'I was just teasing him at the time.'
When the autumn audience arrived, the Zen master specially prepared a tea banquet and invited Zen Master Baofu. Zen Master Baofu did not attend, but said to the monk: 'I once said joking words at the time, I'm afraid the master will ask about them.'
After the monk returned, he told these words to the Zen master. The Zen master said: 'You go again, tell him: A fierce tiger will never eat meat that has already surrendered.'
僧再去請。福遂來。師不言其事。
師任禾山。與清貴上座說話次。貴雲天下無第一人。大小溈山。輸他道吾。師云。有甚麼語。輸他。貴云。石霜辭溈山。作禮起。溈山云。有句無句。如藤倚樹。子意如何。霜無對。
卻到道吾。吾問。甚處來。霜云。溈山來。吾云。有何言句。霜舉前話。吾云。汝為我看庵。待我與汝報仇去。
吾往溈山。值山泥壁次。忽回首。見道吾在背後。山云。智頭陀。因何到此。吾云。某甲不為別事來。聞和尚。問諸道者。有句無句。如藤倚樹。還是也無。溈云。是。吾云。且如樹倒藤枯時如何。溈山擲下泥盤。呵呵大笑。被吾捺向泥中。山總不管。
貴舉了云。這個豈不是溈山。輸他道吾。師云。三十年後。有把茆蓋頭。切忌舉著此話。貴不肯。卻與道吾作主。被師擒下地云。白大眾。各請停喧。某甲今日。與貴上座。直為大溈雪屈話。且須側聆。貴云。知也知也。便作禮。師云。何不早恁么道你還識道吾么。只是館驛里本色撮馬糞漢。
無軫上座。問巖頭道。洞山好佛。只是無光。未審洞山。有何虧闕。便道無光。師召無軫。軫應諾。師云。酌然好佛。只是無光。軫云大師為甚麼。撥某甲話。師云。甚麼處。是撥你話處。快道快道。軫無對。師打三十
【現代漢語翻譯】 現代漢語譯本： 僧人再次去請福遂。福遂來了。溈山靈佑禪師沒有提及之前的事情。 溈山靈佑禪師在禾山的時候，有一次和清貴上座談話。清貴說：『天下沒有第一人，大小溈山，都比不上道吾（禪師名，意為『引導者』）。』 溈山靈佑禪師問：『有什麼話，比不上他？』 清貴說：『石霜（禪師名）辭別溈山，作揖起身的時候，溈山說：『有句無句，如藤倚樹，你的意思如何？』 石霜沒有回答。 後來石霜到了道吾那裡，道吾問：『從哪裡來？』 石霜說：『從溈山來。』 道吾說：『有什麼言語？』 石霜舉了之前的話。道吾說：『你替我看庵，等我為你報仇去。』 道吾前往溈山，正趕上溈山在泥墻。溈山忽然回頭，看見道吾在背後，溈山說：『智頭陀（對僧人的尊稱），因為什麼到這裡？』 道吾說：『我不是爲了別的事情來，聽說和尚問各位道者，『有句無句，如藤倚樹』，是這樣嗎？』 溈山說：『是。』 道吾說：『如果樹倒藤枯的時候怎麼樣？』 溈山扔下泥盤，哈哈大笑，被道吾按到泥里，溈山總是不管。 清貴舉了這個例子說：『這豈不是溈山比不上道吾？』 溈山靈佑禪師說：『三十年後，即使有茅草蓋頭，也要切記不要提起這句話。』 清貴不肯，卻要為道吾作主。被溈山靈佑禪師擒到地上說：『告訴大家，請各位停止喧譁。我今天，要為大溈山洗雪冤屈。且須側耳傾聽。』 清貴說：『知道了，知道了。』 便作揖。溈山靈佑禪師說：『為什麼不早這麼說？你還認識道吾嗎？只是館驛里本色的撮馬糞的人。』 無軫上座問巖頭（禪師名）說：『洞山（禪師名）好佛，只是沒有光。不知道洞山，有什麼虧欠，便說沒有光？』 溈山靈佑禪師叫無軫，無軫答應。溈山靈佑禪師說：『酌然好佛，只是沒有光。』 無軫說：『大師為什麼，撥弄我的話？』 溈山靈佑禪師說：『什麼地方，是撥弄你的話的地方？快說快說。』 無軫沒有回答。溈山靈佑禪師打了他三十下。
【English Translation】 English version: The monk went again to invite Fu Sui. Fu Sui came. The Master (溈山 Lingyou, a Chan master) did not mention the previous matter. When the Master (溈山 Lingyou) was at Mount He, he once spoke with the Venerable Qinggui. Qinggui said, 'There is no number one person in the world. Both big and small Mount Wei are inferior to Daowu (道吾, a Chan master's name, meaning 'guide').' The Master (溈山 Lingyou) asked, 'What words make them inferior to him?' Qinggui said, 'When Shishuang (石霜, a Chan master's name) bid farewell to Mount Wei, he bowed and stood up. Mount Wei said, 'With words or without words, like a vine relying on a tree, what is your meaning?' Shishuang had no reply.' Later, Shishuang arrived at Daowu's place. Daowu asked, 'Where do you come from?' Shishuang said, 'From Mount Wei.' Daowu said, 'What words were spoken?' Shishuang repeated the previous words. Daowu said, 'You watch the hermitage for me, and I will avenge you.' Daowu went to Mount Wei, just as Mount Wei was plastering a wall. Mount Wei suddenly turned his head and saw Daowu behind him. Mount Wei said, 'Wise ascetic, why have you come here?' Daowu said, 'I have not come for anything else. I heard the Abbot asked all practitioners, 'With words or without words, like a vine relying on a tree,' is that so?' Mount Wei said, 'It is.' Daowu said, 'What happens when the tree falls and the vine withers?' Mount Wei threw down the mud tray and laughed loudly, and Daowu pushed him into the mud. Mount Wei did not care at all. Qinggui cited this example and said, 'Isn't this Mount Wei being inferior to Daowu?' The Master (溈山 Lingyou) said, 'Thirty years from now, even if you have a thatched roof over your head, you must remember not to bring up this story.' Qinggui refused and insisted on siding with Daowu. The Master (溈山 Lingyou) seized him and threw him to the ground, saying, 'Tell everyone, please stop the noise. Today, I will clear the injustice for Great Mount Wei. You must listen carefully.' Qinggui said, 'I know, I know.' Then he bowed. The Master (溈山 Lingyou) said, 'Why didn't you say so earlier? Do you even know Daowu? He is just a manure-shoveling man of the post station.' The Venerable Wuzhen asked Yantou (巖頭, a Chan master's name), 'Dongshan (洞山, a Chan master's name) is a good Buddha, but he has no light. I wonder what Dongshan lacks that he is said to have no light?' The Master (溈山 Lingyou) called Wuzhen, and Wuzhen responded. The Master (溈山 Lingyou) said, 'Indeed a good Buddha, but he has no light.' Wuzhen said, 'Why are you twisting my words, Master?' The Master (溈山 Lingyou) said, 'Where am I twisting your words? Speak quickly, speak quickly!' Wuzhen had no reply. The Master (溈山 Lingyou) struck him thirty times.
棒。趁出院。
軫后舉似招慶。慶得一夏罵詈。夏末自來。問師此事。師即分明舉似慶。慶作禮懺悔云。洎合錯怪大師。
師發泉州化主。臨岐問化主。太傅忽問。大師十二時中。將何示徒。你作么生祗對。主無語。師云。但道。騎虎頭取虎尾。第一句下明宗旨。
師又問。渠忽進語云。此猶是菩薩有言教。菩薩無言教。又作么生。主又無語。師又代云。敵露機鋒。如同電拂。
師住大嶺。有僧辭。往疏山。師云。我有一信。寄與疏山。將么。云便請。師以手挃頭上。卻展云。還柰何么。僧無對。
僧後到疏山。堂內舉次。一僧云。還會么。眾無對。僧云。天下人不柰大嶺何。
師在禾山。送同行矩長老。出門次。師以拄杖。攛向面前。矩無對。師云。石牛欄古路。一馬勿雙駒。
有僧舉似疏山。疏山云。石牛欄古路。一馬生三寅。
招慶問師。有問巖頭。塵中如何辨主。頭云。銅沙鑼里滿盛油。意作么生。師召大師。師應諾。師云。獼猴入道場。
僧后問明招。招云。箭穿紅日影。
招慶問。巖頭和尚道。恁么恁么。不恁么不恁么。意作么生。師召大師。慶應諾。師云。雙明亦雙暗。慶作禮而去。
三日後。卻來問。前日蒙大師垂慈。只為看
不破。師云。盡情向你道了也。慶雲。大師是把火行。師云。若恁么。據你疑處問來。慶雲。如何是雙明覆雙暗。師云。同生亦同死。慶乃禮謝而去。
後有僧。問長慶。同生亦同死。時如何。慶雲。彼此合取狗口。僧云。大師收取口吃飯。
其僧卻問師。同生不同死時如何。師云。如牛無角云同生亦同死時如何。師云。如虎帶角。
師臨順寂時上堂。良久。展開左手。知事罔測。遂令師僧退後。師又展開右手。知事又指令西邊師僧退後。師乃云。欲報佛恩。無過守志。欲報王恩。無過流通大教去也。呵呵大笑。奄然而逝。
臺州瑞巖師彥禪師(凡四)
福州許氏子。
問巖頭。如何是本常理。頭云。動也。師云。動時如何。頭云。不是本常理。師沉思。頭云。肯則未脫根塵。不肯則永沉生死。師于言下頓悟。
師到夾山。山問。甚處來。師云。臥龍來。山云。來時龍起也未。師近前。以目顧視山。山云。炙瘡瘢上更著艾燋。師云。和尚又苦如此作么。山休去。
大溈喆云。瑞巖雖然威獰厇愬。爭奈夾山水清不容。
師問夾山。與么即易。不與么即難。與么與么。即惺惺。不與么不與么。即居空界。與么不與么。請師速道。山云。老僧謾阇梨去也。師便喝云
【現代漢語翻譯】 現代漢語譯本 不破。禪師說：『我已經完全告訴你了。』慶雲問：『大師是把火行（比喻以猛烈的方式教導）？』禪師說：『如果是這樣，就根據你疑惑的地方問吧。』慶雲問：『如何是雙明覆雙暗（既明亮又黑暗的狀態）？』禪師說：『同生亦同死（一同生也一同死）。』慶雲於是禮拜感謝，然後離開了。 後來有個僧人問長慶禪師：『同生亦同死，這時如何？』長慶說：『彼此合取狗口（彼此閉嘴）。』僧人說：『大師收取口吃飯（大師也需要用嘴吃飯）。』 那個僧人又問禪師：『同生不同死時如何？』禪師說：『如牛無角（像沒有角的牛）。』（僧人又問）『同生亦同死時如何？』禪師說：『如虎帶角（像老虎長了角）。』 禪師臨終時上堂說法，良久不語，展開左手，知事（寺院執事）不明白他的意思，於是讓師僧們退後。禪師又展開右手，知事又讓西邊的師僧退後。禪師於是說：『想要報答佛恩，沒有比得上守持志向；想要報答王恩，沒有比得上流通大法。』然後呵呵大笑，安然而逝。 臺州瑞巖師彥禪師(凡四) 福州許氏子。 問巖頭禪師：『如何是本常理（原本不變的真理）？』巖頭說：『動也（動就是）。』禪師說：『動時如何？』巖頭說：『不是本常理（動就不是原本不變的真理）。』禪師沉思。巖頭說：『肯則未脫根塵（如果肯定，就沒有脫離根塵），不肯則永沉生死（如果不肯定，就永遠沉淪生死）。』禪師在巖頭的言語下頓悟。 禪師到夾山，夾山問：『甚處來（從哪裡來）？』禪師說：『臥龍來（從臥龍來）。』夾山說：『來時龍起也未（來的時候龍起來了嗎）？』禪師走近前，用眼睛看著夾山。夾山說：『炙瘡瘢上更著艾燋（在燒傷的疤痕上再用艾草燒灼）。』禪師說：『和尚又苦如此作么（和尚又何必如此）？』夾山沉默不語。 大溈喆說：『瑞巖雖然威獰厇愬（威嚴兇猛），爭奈夾山水清不容（奈何夾山清澈的水容不下他）。』 禪師問夾山：『與么即易（這樣就容易），不與么即難（不這樣就難），與么與么（這樣這樣），即惺惺（就清醒），不與么不與么（不這樣不這樣），即居空界（就住在空界），與么不與么（這樣不這樣），請師速道（請禪師快說）。』夾山說：『老僧謾阇梨去也（老僧欺騙你去了）。』禪師便喝道。
【English Translation】 English version Bupo. The Master said, 'I have told you everything.' Qingyun asked, 'Is the Master using the fire element (a metaphor for teaching in a fierce manner)?' The Master said, 'If that's the case, then ask from where you have doubts.' Qingyun asked, 'What is dual brightness and dual darkness?' The Master said, 'Same birth, same death.' Qingyun then bowed in gratitude and left. Later, a monk asked Changqing, 'Same birth, same death, what is it like at that time?' Changqing said, 'Close each other's dog mouths.' The monk said, 'The Master collects mouths to eat rice.' That monk then asked the Master, 'Same birth, different death, what is it like at that time?' The Master said, 'Like a cow without horns.' (The monk then asked) 'Same birth, same death, what is it like at that time?' The Master said, 'Like a tiger with horns.' When the Master was about to pass away, he ascended the hall and spoke. After a long silence, he opened his left hand. The steward (temple affairs manager) did not understand his meaning, so he ordered the monks to retreat. The Master then opened his right hand, and the steward ordered the monks on the west side to retreat. The Master then said, 'To repay the Buddha's kindness, nothing surpasses upholding one's aspirations; to repay the King's kindness, nothing surpasses spreading the Great Dharma.' Then he laughed heartily and passed away peacefully. Zen Master Shiyan of Ruiyan in Taizhou (Total of four) A son of the Xu family in Fuzhou. Asked Zen Master Yantou, 'What is the fundamental constant principle?' Yantou said, 'Movement.' The Master said, 'What is it like when it moves?' Yantou said, 'It is not the fundamental constant principle.' The Master pondered. Yantou said, 'If you affirm it, you have not escaped the root dust; if you do not affirm it, you will forever sink into birth and death.' The Master had a sudden awakening upon hearing Yantou's words. The Master arrived at Jiashan. Jiashan asked, 'Where do you come from?' The Master said, 'From Wolong.' Jiashan said, 'When you came, did the dragon rise?' The Master stepped forward and looked at Jiashan with his eyes. Jiashan said, 'Adding moxa cautery to a burnt scar.' The Master said, 'Why does the Abbot bother to do this?' Jiashan remained silent. Dawei Zhe said, 'Although Ruiyan is fierce and terrifying, Jiashan's water is too clear to tolerate him.' The Master asked Jiashan, 'If it is like this, it is easy; if it is not like this, it is difficult. If it is like this, like this, then one is awake; if it is not like this, not like this, then one dwells in the realm of emptiness. If it is like this, not like this, please Master speak quickly.' Jiashan said, 'The old monk has deceived you.' The Master then shouted.
。這老和尚。是甚麼時節。便出去。
後有僧。舉似巖頭。頭云。苦哉。將我一枝佛法。與么流將去。
師尋常自喚主人公。復自應云。諾。復云。惺惺著。他后莫受人謾。
後有僧。舉似玄沙。沙云。一等是弄精魂。甚奇怪。復云。何不且住彼中。云已遷化了。沙云。如今還喚得。應么。僧無對。
懷州玄泉彥禪師(凡一)
僧問。如何是佛。師云。張家三個兒。僧云。不會。師云。孟仲季。
福州雪峰義存禪師法嗣上
福州玄沙師備禪師(凡三十九)
本州謝氏子。初謁雪峰。后欲遍歷諸方。參尋知識。攜囊出嶺。筑著腳指頭。流血痛楚。忽然猛省曰。是身非有。痛自何來。即迴雪峰。峰問。那個是備頭陀。師云。終不敢誑於人。
峰一日召云。備頭陀。何不遍參去。師云。達磨不來東土。二祖不往西天峰然之。
后閱楞嚴。發明心地。由是應機敏捷。與修多羅冥契。
峰每徴詰。當仁不讓。峰云備頭陀。其再來人也。實雪峰門下。角立者。
師侍雪峰。行次。峰指面前地云。這一片田地。好造個無縫塔。師云。高多少。峰上下顧視。師云。人天福報。即不無和尚。靈山受記。未夢見在。峰云你作么生。師云七尺八尺。
瑯瑘
【現代漢語翻譯】 現代漢語譯本： 這老和尚，是什麼時候出去的？
後來有僧人將此事告訴巖頭（Yantou，禪師名）。巖頭說：『可惜啊！我這一支佛法，就這樣流逝了。』
禪師（指玄沙師備禪師，Xuan Sha Shi Bei）平常自己呼喚『主人公』（Zhu Ren Gong，指自性、真我），又自己應答『諾』。又說：『要清醒著！以後不要被人欺騙。』
後來有僧人將此事告訴玄沙（Xuan Sha，禪師名）。玄沙說：『同樣是玩弄精魂，有什麼奇怪的？』又問：『為什麼不暫時住在那邊？』僧人回答說：『已經遷化（去世）了。』玄沙說：『現在還能喚他，他還能應答嗎？』僧人無言以對。
懷州玄泉彥禪師(Huai Zhou Xuan Quan Yan Chanshi)（共一條）
僧人問：『什麼是佛？』禪師說：『張家三個兒子。』僧人說：『不明白。』禪師說：『孟、仲、季。』（Meng, Zhong, Ji，指兄弟排行順序）
福州雪峰義存禪師(Fu Zhou Xue Feng Yi Cun Chanshi)法嗣上
福州玄沙師備禪師(Fu Zhou Xuan Sha Shi Bei Chanshi)（共三十九條）
本州謝氏之子。最初拜見雪峰（Xue Feng，禪師名），後來想要遊歷各地，參訪知識。攜帶行囊走出山嶺，腳趾頭被東西撞到，流血疼痛。忽然猛然醒悟說：『這身體並非真實存在，那麼疼痛從何而來？』於是返回雪峰處。雪峰問：『哪個是備頭陀（Bei Toutuo，指玄沙師備禪師）？』禪師說：『始終不敢欺騙人。』
雪峰有一天召喚說：『備頭陀，為何不去各地參訪？』禪師說：『達磨（Da Mo，菩提達摩）不來東土，二祖（Er Zu，慧可）不往西天。』雪峰對此表示認可。
後來閱讀《楞嚴經》（Leng Yan Jing），發明心地。因此應機敏捷，與修多羅（Xiu Duo Luo，佛經）暗合。
雪峰經常考問他，他當仁不讓。雪峰說：『備頭陀，是再來人啊！』確實是雪峰門下，卓爾不群的人。
禪師侍奉雪峰，行走時，雪峰指著面前的土地說：『這一片田地，適合建造一座無縫塔。』禪師問：『高多少？』雪峰上下環顧。禪師說：『人天福報，對於和尚您來說，不是沒有，但是靈山（Ling Shan，靈鷲山）受記，還沒夢見過吧。』雪峰說：『你打算怎麼做？』禪師說：『七尺八尺。』
瑯瑘（Lang Ye，山名）
【English Translation】 English version: This old monk, when did he leave?
Later, a monk told Yantou (Yantou, a Chan master) about this. Yantou said, 'Alas! My branch of the Buddha-dharma is flowing away like this.'
The Chan master (referring to Xuan Sha Shi Bei) usually called himself 'the main character' (Zhu Ren Gong, referring to self-nature, the true self), and then answered 'Yes' himself. He also said, 'Be awake! Don't be deceived by others in the future.'
Later, a monk told Xuan Sha (Xuan Sha, a Chan master) about this. Xuan Sha said, 'It's all the same playing with the spirit, what's so strange about it?' He then asked, 'Why not stay there for a while?' The monk replied, 'He has already passed away (died).' Xuan Sha said, 'Can you still call him now, and will he respond?' The monk was speechless.
Chan Master Xuan Quan Yan of Huaizhou (Huai Zhou Xuan Quan Yan Chanshi) (Total of one)
A monk asked, 'What is Buddha?' The Chan master said, 'The Zhang family's three sons.' The monk said, 'I don't understand.' The Chan master said, 'Meng, Zhong, Ji.' (Meng, Zhong, Ji, referring to the order of brothers)
Successor of Chan Master Xue Feng Yi Cun of Fuzhou (Fu Zhou Xue Feng Yi Cun Chanshi)
Chan Master Xuan Sha Shi Bei of Fuzhou (Fu Zhou Xuan Sha Shi Bei Chanshi) (Total of thirty-nine)
A son of the Xie family in this state. He first visited Xue Feng (Xue Feng, a Chan master), and later wanted to travel around and visit teachers. Carrying his bag, he went out of the mountains and bumped his toe, causing it to bleed and hurt. Suddenly, he realized, 'This body is not real, so where does the pain come from?' So he returned to Xue Feng. Xue Feng asked, 'Which one is Bei Toutuo (Bei Toutuo, referring to Xuan Sha Shi Bei)?' The Chan master said, 'I will never dare to deceive anyone.'
One day, Xue Feng summoned him and said, 'Bei Toutuo, why don't you go and visit various places?' The Chan master said, 'Bodhidharma (Da Mo) did not come to the Eastern Land, and the Second Patriarch (Er Zu, Huike) did not go to the Western Heaven.' Xue Feng acknowledged this.
Later, he read the Surangama Sutra (Leng Yan Jing) and discovered the mind-ground. Therefore, he was quick to respond and secretly agreed with the Sutras (Xiu Duo Luo, Buddhist scriptures).
Xue Feng often questioned him, and he did not give way. Xue Feng said, 'Bei Toutuo is a reborn person!' He is indeed an outstanding person under Xue Feng's door.
The Chan master served Xue Feng. While walking, Xue Feng pointed to the land in front of him and said, 'This piece of land is suitable for building a seamless pagoda.' The Chan master asked, 'How tall?' Xue Feng looked around. The Chan master said, 'Human and heavenly blessings are not absent for you, but you haven't dreamed of receiving the prediction at Vulture Peak (Ling Shan).' Xue Feng said, 'What are you going to do?' The Chan master said, 'Seven or eight feet.'
Langye (Lang Ye, name of a mountain)
覺云。國清才子貴。家富小兒嬌。
雪峰指火爐云。三世諸佛。在火焰里。轉大法輪。師云。近日王令稍嚴。峰云。作么生。師云。不許攙行奪市。
雲門云。火焰。為三世諸佛說法。三世諸佛。立地聽 黃龍新云。雪峰雲門。互動爭輝。薪盡火滅。向甚麼處聽。莫戀白雲深處坐。切忌寒灰煨殺人。
雪峰謂師云。有個南際長老。問著。無有答不得者。
一日令訪師。師問。古人道。此事唯我能知。長老作么生。際云。須知有不求知者。師云。山頭老漢。吃許多辛苦。作么。
師上山。問訊雪峰。時太原孚。主俗。峰云。我此間。有個老鼠。今在浴下。師云。待與和尚勘過。師到浴下。見孚打水。師召云。新到相看。孚云。已相見了也。師云。甚麼劫中。曾相見來。孚云。莫瞌睡。
師上方丈。謂雪峰云。已勘破了也。峰云。子作么生勘。師舉前話。峰云。汝著賊了也。
雪竇別云。這賊敗也 妙喜云。又勘破一個。
師侍立雪峰。有二僧。從階下過。峰云。此二人。堪為種草。師云。某甲不與么。峰云。子又作么生。師云。便好與二十棒。
師因雪峰云。世界闊一丈。古鏡闊一丈。世界闊一尺古鏡闊一尺。師指火爐云。且道。火爐闊多少。峰云。如古鏡闊
【現代漢語翻譯】 覺云：國清寺的才子很受器重，富裕人家的小孩嬌生慣養。
雪峰禪師指著火爐說：『三世諸佛（過去、現在、未來一切諸佛），在火焰里，轉大法輪（宣講佛法）。』 師父說：『近日王令稍嚴。』 雪峰禪師問：『作么生（怎麼樣）？』 師父說：『不許攙行奪市（不允許擾亂秩序）。』
雲門禪師說：『火焰，為三世諸佛說法，三世諸佛，立地聽。』 黃龍新禪師說：『雪峰禪師和雲門禪師，互動爭輝，薪盡火滅，向甚麼處聽（到哪裡去聽）？莫戀白雲深處坐（不要貪戀在深山裡隱居），切忌寒灰煨殺人（要警惕像冷灰一樣的人害人）。』
雪峰禪師對師父說：『有個南際長老，問著，無有答不得者（沒有他回答不了的問題）。』
一日，雪峰禪師令師父去拜訪南際長老。師父問：『古人道，此事唯我能知（這件事只有我能知道），長老作么生（怎麼理解）？』 南際長老說：『須知有不求知者（要知道有不追求知的人）。』 師父說：『山頭老漢，吃許多辛苦，作么（做什麼）？』
師父上山，問訊雪峰禪師，當時太原孚禪師主管俗事。雪峰禪師說：『我此間，有個老鼠，今在浴下（我這裡，有隻老鼠，現在在浴室下面）。』 師父說：『待與和尚勘過（等我和你一起去看看）。』 師父到浴室下面，看見孚禪師在打水。師父召喚說：『新到相看（新來的人看看）。』 孚禪師說：『已相見了也（已經見過了）。』 師父說：『甚麼劫中，曾相見來（在哪個劫數中，曾經見過）？』 孚禪師說：『莫瞌睡（不要打瞌睡）。』
師父上雪峰禪師的方丈室，對雪峰禪師說：『已勘破了也（已經看破了）。』 雪峰禪師問：『子作么生勘（你怎麼看破的）？』 師父舉了之前對話。雪峰禪師說：『汝著賊了也（你中計了）。』
雪竇禪師另外評論說：『這賊敗也（這個賊失敗了）。』 妙喜禪師說：『又勘破一個（又看破了一個）。』
師父侍立在雪峰禪師身邊，有二個僧人，從臺階下經過。雪峰禪師說：『此二人，堪為種草（這兩個人，可以去種草）。』 師父說：『某甲不與么（我不這麼認為）。』 雪峰禪師問：『子又作么生（你又怎麼認為）？』 師父說：『便好與二十棒（就應該給他們二十棒）。』
師父因為雪峰禪師說：『世界闊一丈，古鏡闊一丈，世界闊一尺，古鏡闊一尺。』 師父指著火爐說：『且道，火爐闊多少（請問，火爐有多寬）？』 雪峰禪師說：『如古鏡闊（像古鏡一樣寬）。』
【English Translation】 English version: Jue said: 'The talented scholars of Guoqing Temple are highly valued, and the children of wealthy families are spoiled.'
Xuefeng (Snow Peak) pointed to the stove and said: 'The Buddhas of the Three Times (past, present, and future Buddhas), in the flames, turn the Great Dharma Wheel (preach the Dharma).' The Master said: 'Recently, the royal decree is slightly stricter.' Xuefeng asked: 'What to do?' The Master said: 'No disturbing the order.'
Yunmen (Cloud Gate) said: 'The flames preach the Dharma for the Buddhas of the Three Times, and the Buddhas of the Three Times listen standing.' Huanglongxin (New Yellow Dragon) said: 'Xuefeng and Yunmen shine brightly against each other, but when the fuel is exhausted and the fire is extinguished, where will they listen? Do not be attached to sitting deep in the white clouds, and beware of being killed by the embers of cold ashes.'
Xuefeng said to the Master: 'There is an elder named Nanji (Southern Boundary), and there is nothing he cannot answer when asked.'
One day, Xuefeng ordered the Master to visit Elder Nanji. The Master asked: 'The ancients said, 'This matter only I can know,' what does the Elder think?' Elder Nanji said: 'One must know that there are those who do not seek knowledge.' The Master said: 'Old man on the mountain, enduring so much hardship, what are you doing?'
The Master went up the mountain to visit Xuefeng. At that time, Taiyuan Fu was in charge of secular affairs. Xuefeng said: 'Here, there is a rat under the bath.' The Master said: 'Let's examine it together.' The Master went under the bath and saw Fu drawing water. The Master called out: 'Newcomer, take a look.' Fu said: 'We have already met.' The Master said: 'In what kalpa (eon) have we met before?' Fu said: 'Don't doze off.'
The Master went to Xuefeng's abbot's room and said to Xuefeng: 'I have already seen through it.' Xuefeng asked: 'How did you see through it?' The Master recounted the previous conversation. Xuefeng said: 'You have been tricked.'
Xuedou (Snowy Hermitage) commented separately: 'This thief has failed.' Miaoxi (Wonderful Joy) said: 'Another one has been seen through.'
The Master stood beside Xuefeng. Two monks passed by from the steps below. Xuefeng said: 'These two are fit to plant grass.' The Master said: 'I don't think so.' Xuefeng asked: 'What do you think?' The Master said: 'They should be given twenty blows.'
The Master, because of Xuefeng's saying: 'The world is one zhang (ten feet) wide, the ancient mirror is one zhang wide, the world is one chi (one foot) wide, the ancient mirror is one chi wide.' The Master pointed to the stove and said: 'Tell me, how wide is the stove?' Xuefeng said: 'As wide as the ancient mirror.'
。師云。這老漢。腳跟未點地在。
東使問僧。為復古鏡致火爐與么闊。火爐致古鏡與么大 雲門云。餿飯泥茶爐 保寧勇。別雪峰云。若不是吾。洎被子惑。
雪峰到來。謂師云。近日有僧。來禮拜我。我打伊一棒。僧回首。我向伊道。是甚麼。渠便有個會處。師云。和尚莫錯保持人。也須是某甲勘驗始得。
師後上雪峰。果見其僧。師問。山中和尚。見兄來。打一棒云。是甚麼。是否。云是。師拂袖而去。
峰問師。那僧如何。師云。那僧荒也。峰云。何處荒。師云。四邊荒裸裸地。
師遣僧。馳書上雪峰。峰開緘。唯見三番白紙。乃呈似大眾云。會么。良久云。不見道。君子千里同風。僧回舉似師。師云。山頭老漢。蹉過也不知。
五祖戒云。將謂鬍鬚赤 黃龍南云。雪峰不道無長處。既被玄沙識破。直至如今。雪不出。
海師信云。智與師齊。減師半德。智過於師。方堪傳授。要且欠一著在。
開善謙云。玄沙白紙。爭柰文彩已彰。雪峰既曰千里同風。何故不知蹉過。不見道。養子莫教大。大了作家賊。
雪峰遷化。師作喪主。三朝集眾煎茶。
師于靈前。拈起一隻盞云。先師在日。即且從。汝道。如今作么生道。若道得。即先師無過。若道
【現代漢語翻譯】 現代漢語譯本： 師父說：『這個老漢，腳跟還沒站穩呢。』
東使問僧人：『是古鏡引起火爐這麼寬闊，還是火爐引起古鏡這麼大？』雲門說：『餿飯泥的茶爐。』保寧勇說：『如果不是我，就被他迷惑了。』
雪峰到來，對師父說：『近日有個僧人，來禮拜我，我打了他一棒。僧人回頭，我問他，『是什麼？』他便有所領悟。』師父說：『和尚不要隨便認可人，也必須讓我來勘驗才行。』
師父後來上了雪峰，果然見到了那個僧人。師父問：『山中和尚，見這位兄臺來，打了一棒，問『是什麼』，是這樣嗎？』僧人回答：『是。』師父拂袖而去。
雪峰問師父：『那個僧人怎麼樣？』師父說：『那個僧人太荒唐了。』雪峰問：『哪裡荒唐？』師父說：『四面一片荒涼。』
師父派僧人，送書信給雪峰。雪峰打開信封，只見三張白紙，於是展示給大眾說：『明白嗎？』良久說：『不見道，君子千里同風。』僧人回來告訴師父，師父說：『山頭老漢，錯過也不知道。』
五祖戒說：『以為鬍鬚是紅色的。』黃龍南說：『雪峰並非沒有長處，既然被玄沙識破，直到如今，雪也不出來。』
海師信說：『智慧與師父相等，德行比師父少一半。智慧超過師父，才堪以傳授。但還欠缺一著。』
開善謙說：『玄沙的白紙，怎奈文采已經顯露。雪峰既然說千里同風，為什麼不知道錯過。不見道，養兒子不要太大，大了就成了家賊。』
雪峰圓寂，師父主持喪事，三天聚集眾人煎茶。
師父在靈前，拿起一隻茶盞說：『先師在世的時候，就且隨他去。你們說，如今該怎麼說？如果說得對，就是先師沒有過錯，如果說
【English Translation】 English version: The master said, 'This old man, his heels haven't even touched the ground yet.'
Dong Shi asked a monk, 'Is it that the ancient mirror caused the fire pit to be so wide, or the fire pit caused the ancient mirror to be so large?' Yunmen said, 'A tea stove made of sour rice paste.' Baoning Yong said, 'If it weren't for me, I would have been deceived by him.'
Xuefeng arrived and said to the master, 'Recently, there was a monk who came to pay respects to me. I hit him with a stick. The monk turned his head, and I asked him, 'What is it?' He then had some understanding.' The master said, 'Monk, don't casually acknowledge people. It must be that I examine them first.'
Later, the master went up to Xuefeng and indeed saw that monk. The master asked, 'The abbot in the mountain, seeing this brother come, hit him with a stick and asked, 'What is it?' Is that so?' The monk replied, 'Yes.' The master flicked his sleeve and left.
Xuefeng asked the master, 'How is that monk?' The master said, 'That monk is too荒 (huang - desolate, absurd).' Xuefeng asked, 'Where is he 荒 (huang)?' The master said, 'Everywhere is desolate and bare.'
The master sent a monk to deliver a letter to Xuefeng. Xuefeng opened the envelope and saw only three blank sheets of paper. So he showed it to the assembly and said, 'Do you understand?' After a long while, he said, 'Haven't you heard it said, 'A gentleman shares the same wind from a thousand miles away?'' The monk returned and told the master, and the master said, 'The old man on the mountain, he doesn't even know he missed it.'
Wuzu Jie said, 'Thinking the beard was red.' Huanglong Nan said, 'It's not that Xuefeng has no merits, but since he was seen through by Xuansha, until now, the snow hasn't come out.'
Haishi Xin said, 'Wisdom equal to the master, virtue half of the master's. Wisdom surpassing the master's, then one is worthy of transmission. But still lacking one move.'
Kaishan Qian said, 'Xuansha's blank paper, how can the literary talent already be revealed? Since Xuefeng said 'sharing the same wind from a thousand miles away,' why didn't he know he missed it? Haven't you heard it said, 'Don't raise a son too big, if he's too big he'll become a thief in the house?''
Xuefeng passed away, and the master presided over the funeral, gathering the assembly for three days to brew tea.
The master, in front of the spirit tablet, picked up a teacup and said, 'When the late master was alive, let it be as it was. You say, how should we say it now? If you can say it correctly, then the late master is without fault, if you say
不得。即過在先師。還有人道得么。
如是三問。眾無對。師撲破盞子。歸寺。
后問中塔。作么生會。塔云。先師有甚麼過。師便面壁。塔便出去。師召塔。塔回首。師云。你作么生會。塔面壁。師休去。
示眾云。佛道閑曠。無有程途。無門解脫之門。無意道人之意。不在三際。故不可升沉。建立乖真。非屬造化。動則起生死之本。靜則沉昏醉之鄉。動靜雙泯。即落空亡。動靜雙收。則顢頇佛性。直須對塵對境。如枯木寒灰。但臨時應用。不失其宜。鏡照諸像。不亂光輝。鳥飛空中。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士展臂。不借他力。師子游行。不求伴侶。九霄絕翳。何在穿通。一段光明。未曾昏昧。若到這裡。體寂寂常的的。日赫焰無邊表。圓覺空中不動搖。吞爍乾坤迥然照。夫出世者。元無出入。名相無體。道本如如。法爾天真。不同修證。只要虛閑。不昧作用。不涉塵泥。箇中纖毫道不盡。即為魔王眷屬。句前句后。是學人難處。所以一句當天八萬門。永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。終不卻成冰。箭既離弦。
【現代漢語翻譯】 現代漢語譯本 『不得』，就是說先師有過錯。還有人能說出個所以然嗎？ 這樣問了三次，沒有人能回答。老師便摔破了茶盞，回寺去了。
後來問中塔（人名），『你如何理解這件事？』塔（人名）說：『先師有什麼過錯？』老師便面壁。塔（人名）便出去了。老師叫住塔（人名），塔（人名）回頭。老師說：『你如何理解這件事？』塔（人名）面壁。老師作罷。
老師向大眾開示說：『佛道是空曠無垠的，沒有固定的道路。沒有門可以進入解脫之境，沒有意念可以達到道人的境界。不在過去、現在、未來這三際之中，所以不可升也不可沉。有所建立就違背了真理，不屬於造化。動，就會產生生死的根本；靜，就會沉溺於昏昧的醉鄉。動靜都泯滅，就落入了空無。動靜都兼收，就會糊塗佛性。必須在面對塵境時，像枯木寒灰一樣，只是在需要的時候才應用，不失去適宜。像鏡子照映各種影像，不會擾亂自身的光輝。像鳥兒飛翔在空中，不會混雜天空的顏色。所以十方沒有影像，三界斷絕了行蹤。不落入往來的機巧，不住在中間的意念。鐘里沒有鼓的聲音，鼓裡沒有鐘的聲音。鐘和鼓互不相干，句句之間沒有先後。像壯士伸展手臂，不借助其他力量。像獅子獨自吼叫，不尋求伴侶。九霄之上沒有遮蔽，何須穿透？一段光明，從未昏昧。如果到了這裡，體會到寂靜而又常常明瞭，太陽的光焰無限廣大，圓滿覺悟在空中不動搖，吞吐乾坤，迥然照耀。』
『所謂出世之人，原本就沒有出入。名相沒有實體，道原本就是如如不動的，自然而然就是天真。不同於通過修行來證得。只要虛空閑靜，不迷惑于作用，不沾染塵泥。其中哪怕有一絲一毫說不盡，就是魔王的眷屬。句前句后，是學人難以把握的地方。所以一句可以抵擋八萬法門，永遠斷絕生死。即使像秋潭的月影，靜夜的鐘聲，隨著敲擊而不會虧損，觸碰波瀾也不會消散，仍然是生死岸邊的事情。道人行走之處，像火融化冰，終究不會再變成冰。箭一旦離弦，』
【English Translation】 English version 『Cannot be.』 That is to say, the former teacher had a fault. Is there anyone who can explain it? He asked this three times, but no one could answer. The teacher then smashed the teacup and returned to the temple.
Later, he asked Zhong Ta (person's name), 『How do you understand this matter?』 Ta (person's name) said, 『What fault did the former teacher have?』 The teacher then faced the wall. Ta (person's name) then left. The teacher called Ta (person's name) back. Ta (person's name) turned his head. The teacher said, 『How do you understand this matter?』 Ta (person's name) faced the wall. The teacher gave up.
The teacher addressed the assembly, saying: 『The Buddha-way is vast and boundless, without a fixed path. There is no gate to enter liberation, no intention to reach the state of a Taoist. It is not within the three times of past, present, and future, so it cannot rise or fall. To establish anything is to go against the truth, not belonging to creation. Movement gives rise to the root of birth and death; stillness sinks into the drunken land of dullness. If both movement and stillness are extinguished, one falls into emptiness. If both movement and stillness are embraced, one obscures the Buddha-nature. One must face dust and circumstances like withered wood and cold ashes, only applying them when needed, without losing appropriateness. Like a mirror reflecting various images, it does not disturb its own radiance. Like a bird flying in the sky, it does not mix with the color of the sky. Therefore, the ten directions have no images, and the three realms have no traces. Do not fall into the tricks of coming and going, and do not dwell on the intention in the middle. There is no sound of a drum in the bell, and no sound of a bell in the drum. The bell and drum do not interfere with each other, and each phrase has no before or after. Like a strong man stretching his arm, he does not borrow other's strength. Like a lion roaring alone, he does not seek companions. Above the nine heavens, there is no obstruction, so what is there to penetrate? A segment of light has never been obscured. If you reach this point, you will experience stillness and constant clarity, the sun's radiance is infinitely vast, perfect enlightenment is unshakeable in the sky, swallowing the universe and shining brightly.』
『Those who are said to have transcended the world originally have no coming or going. Names and forms have no substance, the Tao is originally suchness, and naturally is true. It is different from attaining through cultivation. Just be empty and still, not deluded by function, and not contaminated by dust. If there is even a trace that cannot be expressed, one is a member of the demon king's family. Before and after the phrase is a difficult point for students. Therefore, one phrase can withstand eighty thousand gates, forever cutting off birth and death. Even if it is like the moon's reflection in an autumn pool, the sound of a bell on a quiet night, not diminishing with striking, and not dissipating with waves, it is still a matter on the shore of birth and death. Where a Taoist walks, it is like fire melting ice, never turning back into ice. Once an arrow leaves the string,』
無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若到這裡。步步登玄。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽戰。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕聽而雨花。若與么現前。更疑何事。沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來真凈。動用語笑。隨處明瞭。更無欠少。今時人不悟箇中道理。妄自涉事涉塵。處處染著。頭頭繫絆。縱悟則塵境紛紜。名相不實。便擬凝心斂念。攝事歸空。閉目藏睛。終有念起。旋旋破除。細想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。溟溟漠漠。無覺無知。塞耳偷鈴。徒自欺誑。這裡分別則不然也不是隈門傍戶。句句現前。不得商量。不涉文墨。本絕塵境。本無位次。權名個出家兒。畢竟無軌跡。真如凡聖。地獄天堂。只是療狂子之方。虛空尚無改變。大道豈有升沉。悟則縱橫不離本際。若到這裡。凡聖也無立處。若向句中作意。則沒溺殺學人。若向外馳求。又落魔界。如如向上。沒可安排。恰似焰爐。不藏蚊蚋。此理本來平坦。何用刬除。動轉揚眉。是真解脫。道不強為。意度建立乖真。若到這裡。纖毫不受。措意則差。便乃千聖
【現代漢語翻譯】 現代漢語譯本 無返回勢：沒有可以返回的處所。 所以牢籠不肯住：所以不會被任何牢籠所束縛。 呼喚不回頭：即使呼喚也不會回頭。 古聖不安排：過去的聖賢也無法安排。 至今無處所：直到現在，仍然沒有固定的處所。 若到這裡：如果能到達這個境界。 步步登玄：每一步都踏入玄妙的境地。 不屬邪正：不屬於邪惡或正義。 識不能識：意識無法識別。 智不能知：智慧無法瞭解。 動便失宗：一有動念就會失去根本。 覺即迷旨：一有覺察就會迷惑宗旨。 二乘膽戰：聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）會感到膽戰心驚。 十地魂驚：十地菩薩（Daśabhūmika）也會感到震驚。 語路處絕：言語的道路已經斷絕。 心行處滅：心念的活動已經止息。 直得釋迦掩室于摩竭：直到釋迦牟尼佛（Śākyamuni）在摩揭陀國（Magadha）掩室靜默。 凈名杜口于毗耶：維摩詰（Vimalakīrti）在毗耶離城（Vaiśālī）閉口不言。 須菩提唱無說而顯道：須菩提（Subhūti）宣揚無說之說來顯明真道。 釋梵絕聽而雨花：帝釋天（Śakra）和梵天（Brahmā）停止聽法，天降花雨。 若與么現前：如果這樣呈現在眼前。 更疑何事：還懷疑什麼呢？ 沒棲泊處：沒有可以停息的處所。 離去來今：超越過去、現在和未來。 限約不得：無法限制和約束。 心思路絕：心念思路已經斷絕。 不因莊嚴：不依賴任何莊嚴。 本來真凈：本來就是真實清凈的。 動用語笑：起心動念、言語談笑。 隨處明瞭：隨處都是明明白白的。 更無欠少：沒有任何欠缺。 今時人不悟箇中道理：現在的人不明白其中的道理。 妄自涉事涉塵：妄自涉入世事塵勞。 處處染著：處處產生染著。 頭頭繫絆：處處受到束縛。 縱悟則塵境紛紜：即使有所領悟，塵世的境界仍然紛繁複雜。 名相不實：名相都是不真實的。 便擬凝心斂念：於是就想凝神靜心，收斂念頭。 攝事歸空：把一切事物都歸於空。 閉目藏睛：閉上眼睛，隱藏目光。 終有念起：最終還是會有念頭產生。 旋旋破除：不斷地破除這些念頭。 細想才生：細微的念頭剛一生起。 即便遏捺：就立刻壓制。 如此見解：這樣的見解。 即是落空亡底外道：就是落入空無的外道。 魂不散底死人：如同魂魄不散的死人。 溟溟漠漠：昏暗不明。 無覺無知：沒有覺察，沒有知覺。 塞耳偷鈴：摀住耳朵偷鈴鐺。 徒自欺誑：只是徒勞地欺騙自己。 這裡分別則不然：這裡的分別則不是這樣。 也不是隈門傍戶：也不是偷偷摸摸、遮遮掩掩。 句句現前：每一句都直接呈現在眼前。 不得商量：不能商量。 不涉文墨：不涉及文字。 本絕塵境：本來就斷絕了塵世的境界。 本無位次：本來就沒有位次。 權名個出家兒：暫且稱為一個出家人。 畢竟無軌跡：最終沒有軌跡可尋。 真如凡聖：真如（Tathātā）、凡夫和聖人。 地獄天堂：地獄和天堂。 只是療狂子之方：只是治療瘋狂之人的方法。 虛空尚無改變：虛空尚且沒有改變。 大道豈有升沉：大道怎麼會有升降沉浮呢？ 悟則縱橫不離本際：如果領悟了，縱橫馳騁都不會離開根本。 若到這裡：如果能到達這個境界。 凡聖也無立處：凡夫和聖人都沒有立足之地。 若向句中作意：如果執著于語句中的含義。 則沒溺殺學人：就會淹沒、溺死學人。 若向外馳求：如果向外尋求。 又落魔界：又會落入魔的境界。 如如向上：在如如（Tathātā）的境界中向上。 沒可安排：沒有什麼可以安排。 恰似焰爐：就像熾熱的火爐。 不藏蚊蚋：不會藏匿蚊蟲。 此理本來平坦：這個道理本來就是平坦的。 何用刬除：何必剷除呢？ 動轉揚眉：一舉一動，揚眉瞬目。 是真解脫：就是真正的解脫。 道不強為：道不是勉強可以做到的。 意度建立乖真：用意識去揣測建立，就違背了真實。 若到這裡：如果能到達這個境界。 纖毫不受：一絲一毫都不能接受。 措意則差：一有執著就會出錯。 便乃千聖：即使是千聖。
【English Translation】 English version No returning potential: There is no place to return to. Therefore, the cage refuses to stay: Therefore, it will not be bound by any cage. Calling does not turn back: Even if called, it will not turn back. Ancient sages do not arrange: The ancient sages could not arrange it. Until now, there is no fixed place: Until now, there is still no fixed place. If you arrive here: If you can reach this state. Step by step, ascending the mysterious: Every step enters the realm of mystery. Not belonging to evil or righteousness: Not belonging to evil or righteousness. Consciousness cannot recognize: Consciousness cannot recognize. Wisdom cannot know: Wisdom cannot understand. Movement loses the foundation: As soon as there is a thought, the foundation is lost. Awareness confuses the purpose: As soon as there is awareness, the purpose is confused. Two Vehicles tremble: The Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘) will tremble with fear. Ten Grounds startled: The Bodhisattvas of the Ten Grounds (Daśabhūmika) will also be shocked. The path of speech is cut off: The path of language has been cut off. The activity of the mind ceases: The activity of the mind has ceased. Directly, Śākyamuni covers his room in Magadha: Until Śākyamuni Buddha (釋迦牟尼佛) covers his room in Magadha (摩揭陀國) in silence. Vimalakīrti keeps silent in Vaiśālī: Vimalakīrti (維摩詰) keeps silent in Vaiśālī (毗耶離城). Subhūti proclaims non-speaking to reveal the Way: Subhūti (須菩提) proclaims the non-speaking to reveal the true Way. Śakra and Brahmā stop listening and rain flowers: Śakra (帝釋天) and Brahmā (梵天) stop listening to the Dharma, and the heavens rain flowers. If it appears like this: If it appears like this before your eyes. What else is there to doubt: What else is there to doubt? No place to dwell: There is no place to rest. Beyond past, present, and future: Transcending past, present, and future. Cannot be limited: Cannot be limited and constrained. The mind's thoughts are cut off: The mind's thoughts have been cut off. Not dependent on adornment: Not dependent on any adornment. Originally truly pure: Originally truly pure. Moving, using words and laughter: Arising thoughts, speaking and laughing. Clear everywhere: Clear everywhere. Nothing lacking: Nothing lacking. People today do not understand the truth: People today do not understand the truth within. Vainly involving themselves in affairs and dust: Vainly involving themselves in worldly affairs and dust. Attached everywhere: Attached everywhere. Bound everywhere: Bound everywhere. Even if enlightened, the realm of dust is still chaotic: Even if enlightened, the realm of dust is still complex. Names and forms are not real: Names and forms are not real. Then intending to concentrate the mind and collect thoughts: Then intending to concentrate the mind and collect thoughts. Gathering affairs to return to emptiness: Gathering all things to return to emptiness. Closing the eyes and hiding the gaze: Closing the eyes and hiding the gaze. Eventually, thoughts arise: Eventually, thoughts will arise. Constantly breaking them down: Constantly breaking down these thoughts. Subtle thoughts just arise: Subtle thoughts just arise. Immediately suppressing them: Immediately suppressing them. Such a view: Such a view. Is falling into the nihilistic heretics: Is falling into the nihilistic heretics. A dead person whose soul does not scatter: Like a dead person whose soul does not scatter. Dark and indistinct: Dark and indistinct. Without awareness or knowledge: Without awareness or knowledge. Covering the ears to steal the bell: Covering the ears to steal the bell. Vainly deceiving oneself: Just vainly deceiving oneself. Here, the distinction is not like that: Here, the distinction is not like that. It is not sneaking around: It is not sneaking around, hiding. Every sentence is present: Every sentence is directly present before your eyes. Cannot be discussed: Cannot be discussed. Not involving writing: Not involving writing. Originally cutting off the realm of dust: Originally cutting off the realm of dust. Originally without position: Originally without position. Provisionally called a monk: Provisionally called a monk. Ultimately without trace: Ultimately without trace. Suchness, ordinary and holy: Suchness (Tathātā), ordinary people and saints. Hell and heaven: Hell and heaven. Are just methods to cure madmen: Are just methods to cure madmen. Even emptiness has no change: Even emptiness has no change. How can the Great Way have ups and downs: How can the Great Way have ups and downs? If enlightened, moving freely does not leave the original state: If enlightened, moving freely does not leave the original state. If you arrive here: If you can reach this state. Ordinary and holy have no place to stand: Ordinary people and saints have no place to stand. If you focus on the meaning of the sentence: If you cling to the meaning of the sentence. Then you will drown and kill learners: Then you will drown and kill learners. If you seek outward: If you seek outward. You will fall into the realm of demons: You will fall into the realm of demons. Upward in Suchness: Upward in Suchness (Tathātā). Nothing can be arranged: Nothing can be arranged. Like a fiery furnace: Like a fiery furnace. Not hiding mosquitoes: Not hiding mosquitoes. This principle is originally flat: This principle is originally flat. Why eliminate it: Why eliminate it? Moving, raising eyebrows: Every movement, raising eyebrows. Is true liberation: Is true liberation. The Way is not forced: The Way is not forced. Intending to establish deviates from the truth: Intending to establish deviates from the truth. If you arrive here: If you can reach this state. Not accepting a single hair: Not accepting a single hair. If you focus, you will be wrong: If you focus, you will be wrong. Then even a thousand sages: Then even a thousand sages.
出頭來。安排一字不得。久立。
示眾云。夫古佛真宗。常隨物現。堂堂應用。處處流輝。隱顯坦然。高低盡照。是以沙門上士。道眼唯先。契本明心。方為竟究。森羅萬像。一體同源。廓爾無邊。誰論有滯。塵劫中事。都在目前。時人曠隔年深。致乖殊體。迷心認物。久背真宗。執有滯空。不遇良朋善友。只自於私作解縱有商量。渾成意度及至尋窮理地。不辨正邪。況平生自己。未嘗撈捷。若乃先賢古德。便自知時。克己推功。庵巖石室。古德云。情存聖量。猶落法塵。己見未忘。還成滲漏。不可道持齋持戒。長坐不臥。住意觀空。凝神入定。便當去也。有甚麼交涉。西天外道。入得八萬劫大定。凝神寂靜。閉目藏睛。灰心滅智。劫數滿后。不免輪迴。蓋為道眼不明。生死根源不破。夫出家兒。即不然。不可同他外道也。莫非真實明達。具大見知。能與諸佛同徹。寂照忘知。虛含萬像。如今甚麼處不是汝。甚麼處不分明。甚麼處不露現。何不與么會去。若無這個田地。時中爭柰諸般滲漏何。總成虛妄。阿那個便是平生得力處。如實未有發明。卻須在急。時中忘餐失寢。似救頭燃。如喪身命。冥心自救。放舍閑緣。歇卻心識。方有少分相親。若不如是。明朝後日。盡被識情帶將去。有甚麼自由分。如今卻不如他
【現代漢語翻譯】 現代漢語譯本 出來吧。不要安排任何文字。站立良久。
向大眾開示說：『古佛真宗（ancient Buddha's true essence），常隨事物顯現。光明正大地應用，處處流淌光輝。隱沒或顯現都坦然自若，高處低處都照亮。因此，沙門（śrāmaṇa，出家修行者）和上士（高尚的人）的道眼（智慧之眼）最為重要。契合根本，明瞭自心，才算是究竟。森羅萬象，一體同源。空曠無邊，誰會論及滯礙？塵劫（kalpa，極長的時間單位）中的事情，都在眼前。』
世人曠日持久地隔閡，導致產生差異。迷惑於心而執著於物，長久地背離真宗。執著于有，滯留于空。不遇到良師益友，只是自作主張地解釋。縱然有所商量，也完全是臆測。等到尋究理地，卻不能分辨正邪。更何況平生自己，從未曾獲得便捷。如果那些先賢古德（ancient sages and virtuous ones），便能自己知道時機，克制自己而推崇功德，住在簡陋的庵巖石室。
古德說：『情執存在於聖人的境界，仍然會落入法塵（dharma dust）。自己的見解沒有忘卻，還會成為滲漏。』不可認為持齋持戒，長坐不臥，專注于觀空，凝神入定，便可以了結。這有什麼關係呢？西天（India）的外道（非佛教的修行者），進入八萬劫的大定（samādhi，禪定），凝神寂靜，閉目藏睛，灰心滅智。劫數滿了以後，不免還要輪迴。這是因為道眼不明，生死根源沒有破除。出家之人，就不是這樣。不可與外道相同。必須真實明達，具有大見解，能夠與諸佛一樣通徹，寂靜照耀而忘卻知見，虛空般地包含萬象。如今什麼地方不是你？什麼地方不分明？什麼地方不顯露？為何不這樣去領會？如果沒有這個田地，時時處處如何避免各種滲漏呢？總會成為虛妄。哪個才是平生得力之處？如果確實沒有發明，就必須抓緊。時時處處廢寢忘食，像救燃眉之急，如喪失身命一般，冥心自救，放下閑雜的因緣，停止心識的活動，才能有少許的親近。如果不是這樣，明天后天，都會被識情帶走，有什麼自由可言？如今卻不如他（指古德）。
【English Translation】 English version Come forth. Do not arrange a single word. Stand for a long time.
Instructing the assembly, he said: 'The true essence of the ancient Buddha (古佛真宗), constantly manifests with things. Magnificently applied, it radiates brilliance everywhere. Whether hidden or revealed, it is serene and natural, illuminating both high and low. Therefore, the Dharma-eye (道眼, eye of wisdom) of śrāmaṇas (沙門, monks) and noble ones (上士) is paramount. To accord with the fundamental and understand one's own mind is to reach the ultimate. The myriad phenomena are of one origin. Vast and boundless, who would speak of stagnation? The events of countless kalpas (塵劫, eons) are all before our eyes.'
Worldly people are estranged for a long time, leading to differences. Deluded by the mind and attached to things, they have long turned their backs on the true essence. Clinging to existence, dwelling in emptiness. Without encountering good teachers and friends, they only interpret things according to their own private views. Even if there is discussion, it is entirely conjecture. When it comes to seeking the ground of principle, they cannot distinguish right from wrong. Moreover, in their own lives, they have never gained any advantage. If those ancient sages and virtuous ones (先賢古德), they can know the time themselves, restrain themselves and promote merit, living in simple hermitages.
An ancient virtuous one said: 'If emotional attachment exists in the realm of the sages, it will still fall into the dust of Dharma (法塵). If one's own views are not forgotten, they will still become leakage.' It cannot be thought that holding fast to precepts, sitting for long periods without lying down, focusing on contemplating emptiness, concentrating the spirit to enter samādhi (入定, meditative absorption), is enough to be done with it. What does this have to do with it? Non-Buddhist practitioners (外道) in India (西天) enter great samādhi (大定) for eighty thousand kalpas, concentrating their spirit in stillness, closing their eyes and concealing their vision, extinguishing their minds and destroying their wisdom. After the kalpas are over, they cannot avoid reincarnation. This is because the Dharma-eye is not clear, and the root of birth and death is not broken. A renunciate is not like this. One must not be the same as those non-Buddhists. One must be truly enlightened, possess great insight, be able to penetrate like all the Buddhas, serenely illuminate and forget knowledge, and contain all phenomena like emptiness. Now, where is it that is not you? Where is it not clear? Where is it not revealed? Why not understand it in this way? If there is no such ground, how can one avoid all kinds of leakage at all times? It will all become illusory. Which is the place where one has gained strength in one's life? If it has not been truly discovered, then one must hurry. At all times, forgetting meals and losing sleep, like saving a burning head, as if losing one's life, silently save oneself, let go of idle conditions, stop the activities of the mind, and then there will be a little closeness. If it is not like this, tomorrow and the day after tomorrow, one will be taken away by emotional consciousness. What freedom is there? Now, it is not as good as him (referring to the ancient virtuous one).
無情之物。敷唱分明。土木石頭說法。
非常真實。只是少人能聽。若聞此說。始可商量。且道。無情說底法。作么生商量。試道看。不可道無言無說。也無視無聽。也不可道無問而自說。稱歎所行道。不見善財童子。參五十三人知識。末後。見彌勒。彈指之頃。得入門。才入門后。其門自閉。于樓閣中。睹百千諸佛。過去捨身受身。所參底。五十三人善智識。化境。于樓閣中。一時俱現。為其證明。善財疑心頓息。大凡三條椽下。具這個真實發明。即可商量。便向四生六道中。同於諸佛凈土。更懼何生死。且阿誰知他。一切諸法。都無實體。至於靈山會上。迦葉親聞。猶如話月。古德云。善惡都莫思量。還如指月。乃至三乘行位解脫。菩薩涅槃。聖德聖果。並如空花兔角。不見道。卻來觀世間。猶如夢中事。有為心法。不可相依。日久年深。全無利益。只為違真棄本。厭離凡情。折心聖道。作此見知。不出他限量。拋他五陰不去。不見道。諸行無常。是生滅法。你只擬向前。爭能明得。可中徹去。方得知之。若未究得。當知儘是虛頭。世間難信之法。具大根器。方能明達。今生若徹去。萬劫亦然。古德云。直向今生須了卻。誰能永劫受餘殃。珍重。
示眾云。夫為宗匠。大不容易。我恁么。方便助汝。
【現代漢語翻譯】 現代漢語譯本： 無情之物，也能清晰地宣講佛法。即使是泥土、樹木、石頭，也能說法。
這是非常真實的，只是很少有人能夠聽懂。如果能夠聽懂這種說法，才可以進一步探討。那麼，無情之物所說的法，該如何探討呢？試著說說看。不能說它們沒有言語，沒有說法，也沒有觀看和聽聞。也不能說它們沒有提問就自己說法，稱讚所修行的道路。難道你們沒見過善財童子參訪五十三位善知識（Kalyanamitra，指引走向覺悟的精神導師）的故事嗎？最後，他見到彌勒（Maitreya，未來佛），在彌勒彈指的瞬間，得以進入彌勒的樓閣。剛一進入，那扇門就自動關閉了。在樓閣中，他看到了無數諸佛過去捨身受身的情景。他所參訪的五十三位善知識的化境，也在樓閣中一時全部顯現，為他證明。善財童子的疑心頓時消除了。大凡在三根椽子支撐的茅屋下，具備這種真實的覺悟，就可以進一步探討。就可以在四生六道（Samsara，輪迴的六個道）中，與諸佛的凈土相同。還懼怕什麼生死呢？又有誰知道一切諸法（Dharma，宇宙的真理和法則）都沒有實體呢？在靈山會上，迦葉（Mahakasyapa，釋迦牟尼佛的大弟子）親自聽聞佛陀說法，就像用手指指月亮一樣。古德說，善與惡都不要思量，就像用手指指月亮一樣。乃至三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的行位解脫，菩薩（Bodhisattva，為利益眾生而發願成佛的人）的涅槃（Nirvana，解脫生死輪迴的狀態），聖德聖果，都像空中的花朵和兔子頭上的角一樣虛幻。難道沒聽說過嗎？反過來觀察世間，就像夢中的事情一樣。有為的心法，不可依靠。時間久了，完全沒有利益。只因爲違背了真理，拋棄了根本，厭惡凡俗的情感，折損真心去追求聖道，產生這樣的見解，也逃不出他的**。拋棄不了五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）。難道沒聽說過嗎？諸行無常（Anitya，一切事物都在變化），是生滅之法。你只想著向前，怎麼能明白呢？能夠徹底領悟，才能知道。如果還沒有徹底領悟，要知道一切都是虛假的。世間難以置信的佛法，具備大根器的人，才能明白通達。今生如果能夠徹底領悟，萬劫也是如此。古德說，『直接在今生必須了結，誰能永劫遭受剩餘的災殃？』珍重。
向大眾開示說：作為宗匠（Zen Master，禪宗大師），真是不容易。我這樣方便地幫助你們。
【English Translation】 English version: Inanimate objects, too, can clearly expound the Dharma (Dharma, the teachings and laws of the universe). Even earth, trees, and stones can preach the Dharma.
This is very true, but few people can understand it. If one can understand this teaching, then one can discuss it further. So, how should one discuss the Dharma spoken by inanimate objects? Try to say. One cannot say that they have no words, no speech, and no seeing or hearing. Nor can one say that they speak without being asked, praising the path they practice. Have you not seen the story of Sudhana (Sudhana-sri, a youth in the Gandavyuha Sutra) visiting fifty-three Kalyanamitras (Kalyanamitra, spiritual mentors who guide one towards enlightenment)? Finally, he saw Maitreya (Maitreya, the future Buddha), and in the instant of Maitreya's finger snap, he was able to enter Maitreya's tower. As soon as he entered, the door closed automatically. In the tower, he saw countless Buddhas in the past sacrificing their bodies and receiving bodies. The transformed realms of the fifty-three Kalyanamitras he visited all appeared in the tower at once, bearing witness to him. Sudhana's doubts were immediately dispelled. Generally, under a thatched hut supported by three rafters, possessing this true awakening, one can discuss it further. One can be the same as the pure lands of the Buddhas in the six realms of Samsara (Samsara, the cycle of birth, death, and rebirth). What fear is there of birth and death? And who knows that all Dharmas (Dharma, the truth and laws of the universe) have no substance? At the Vulture Peak Assembly, Mahakasyapa (Mahakasyapa, one of the principal disciples of the Buddha) personally heard the Buddha's teaching, like pointing to the moon with a finger. An ancient master said, 'Do not think about good or evil, just like pointing to the moon.' Even the liberation of the three vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the Nirvana (Nirvana, the state of liberation from the cycle of birth and death) of Bodhisattvas (Bodhisattva, a being who vows to attain Buddhahood for the benefit of all beings), and the virtues and fruits of the saints are like flowers in the sky and horns on a rabbit's head, illusory. Have you not heard? Turn around and observe the world, like things in a dream. Conditioned mental Dharmas are not to be relied upon. Over time, there is no benefit at all. It is only because one goes against the truth, abandons the root, dislikes mundane emotions, diminishes the true heart to pursue the holy path, and produces such views that one cannot escape his **. One cannot abandon the five Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness). Have you not heard? All conditioned things are impermanent (Anitya, everything is in constant change), they are the law of arising and ceasing. If you only think of moving forward, how can you understand? Only by thoroughly understanding can you know. If you have not thoroughly understood, know that everything is false. The Dharma that is difficult to believe in the world can only be understood by those with great capacity. If you can thoroughly understand in this life, it will be so for countless eons. An ancient master said, 'Directly in this life, one must finish it, who can endure the remaining suffering for endless eons?' Treasure this.
Addressing the assembly, he said: To be a Zen Master (Zen Master, a master of Zen Buddhism) is not easy. I am helping you in this way with skillful means.
尚不能構得。若純舉宗乘。汝又向甚麼處措足。所以靈山百萬眾。唯有迦葉親聞。汝道迦葉親聞底事。作么生不可道世尊不說說。迦葉不聞聞。便當得去。且如道吾有正法眼藏。分付摩訶大迦葉。我道。猶如話月。曹溪豎拂。猶如指月。所以道。大唐國里。宗乘中事。未嘗有一人舉唱。設有一人舉唱。盡大地人。失卻性命。如無孔鐵錘。一時亡鋒結舌。賴遇我不惜身命。隨汝顛倒。方有個伸問處。若不恁么。汝又向甚麼處。相見。
示眾云。世尊道。吾有正法眼藏。付囑摩訶大迦葉。猶如話月。曹溪豎拂。猶如指月。
時鼓山出衆云。月聻。師云。這阿師。就我覓月。
雪竇云。玄沙鼓山。如排百萬大陣。只拋瓦礫相擊。或有衲僧辨得。當知正法眼藏。分付有在。
師上堂。眾集。拈拄杖打下。卻回顧侍者云。我今日作得一解。險。入地獄如箭射。者云。喜得和尚再復人身。
翠巖芝云。大小玄沙。前不構村。后不至店。且作么生。道得出身一路。
示眾云。諸方盡道。接物利生。忽遇三種病人來。且作么生接。患盲者。拈槌豎拂。他又不見。患聾者。語言三昧。他亦不知。患啞者。教伊說。又說不得。且作么生接。若接不得。佛法無靈驗。
時地藏出雲。某甲有眼有耳
。和尚作么生接。師云。慚愧。便歸方丈。
後有僧。請益雲門。門云。汝禮拜著。僧拜起。門以拄杖桎之。其僧退後。門云。汝不是患盲。復喚僧近前來。僧近前。門云。汝不是患聾。又云。會么。云不會。門云。汝不是患啞。其僧於此有省。
雪竇舉了。便喝云。這盲聾瘖啞漢。若不是雲門。驢年去。如今有底。拈錘豎拂。他又不管。教伊近前。他又不來。還會么。他又不應。諸方還奈何得么。雪竇若不柰何。你這一隊驢漢。又堪作甚麼。以拄杖。一時趁散。
龍門遠頌云。玄沙三種病人。有理不在高聲。引得香嚴老子。卻來樹上懸身。
示眾云。我與釋迦老子同參。
時有僧出問。未審參見甚麼人。師云。釣魚船上謝三郎。
師上堂。聞燕子聲。乃云。深談實相。善說法要。便下座。
尋有僧。請益云。某甲不會。師云。去。無人信汝。
師一日云。我尋常道。亡僧面前。正是觸目菩提。萬里神光頂后相。若構得。不妨出得陰界。
天龍為師侍者。隨師遊山。見虎。龍云。前面是虎。師云。是汝虎。
至晚侍立次。龍問。今日見虎。未審和尚尊意如何。師云。娑婆世界。有四種重障。若人透得許。你出陰界。
雪竇云。要與人天為師。面
【現代漢語翻譯】 現代漢語譯本： 僧人問：『和尚如何接引學人？』 趙州禪師說：『慚愧。』便回到方丈。
後來有僧人向雲門禪師請教。雲門禪師說：『你禮拜。』僧人禮拜後起身，雲門禪師用拄杖擊打他。那僧人退後。雲門禪師說：『你不是眼盲。』又叫僧人近前來。僧人走近前。雲門禪師說：『你不是耳聾。』又問：『會么（明白了嗎）？』僧人說：『不會。』雲門禪師說：『你不是啞巴。』那僧人因此有所領悟。
雪竇禪師舉了這個例子，便大喝一聲說：『這盲聾瘖啞的漢子，若不是雲門禪師，（開悟）要等到驢年去。』現在有些人，拿起錘子豎起拂塵，他（學人）也不管。教他近前來，他又不來。問他會不會，他又不應。各方禪師還能怎麼樣呢？雪竇禪師如果也沒辦法，你們這一群蠢驢又能做什麼呢？』用拄杖，一時把他們趕散。
龍門遠禪師頌道：『玄沙（Xuan Sha）三種病人，有理不在高聲。引得香嚴老子（Xiang Yan Lao Zi），卻來樹上懸身。』
趙州禪師向大眾開示說：『我與釋迦老子（Shi Jia Lao Zi）同參。』
當時有僧人出來問：『不知道參的是什麼人？』 趙州禪師說：『釣魚船上謝三郎。』
趙州禪師上堂說法，聽到燕子的叫聲，便說：『深談實相，善說法要。』便下座。
不久有僧人請教說：『弟子不會。』 趙州禪師說：『去，沒人相信你。』
趙州禪師一日說：『我常說，亡僧面前，正是觸目菩提（Chu Mu Pu Ti，觸目所及皆是覺悟）。萬里神光頂后相，若構得，不妨出得陰界。』
天龍禪師（Tian Long Chan Shi）做趙州禪師的侍者，跟隨趙州禪師遊山，看見老虎。天龍禪師說：『前面是老虎。』 趙州禪師說：『是汝虎（是你心中的老虎）。』
到晚上侍立時，天龍禪師問：『今日見虎，不知道和尚您的意思如何？』 趙州禪師說：『娑婆世界（Suo Po Shi Jie，指我們所居住的這個充滿缺陷和痛苦的世界），有四種重障。若人透得許，你出陰界。』
雪竇禪師說：『要與人天為師，面』
【English Translation】 English version: A monk asked: 'How does the master receive students?' The master (Zhao Zhou) said: 'Ashamed.' Then he returned to his room.
Later, a monk asked Yun Men (Yun Men) for instruction. Yun Men said: 'You bow.' After the monk bowed and stood up, Yun Men struck him with his staff. The monk retreated. Yun Men said: 'You are not blind.' Then he called the monk to come closer. The monk approached. Yun Men said: 'You are not deaf.' He then asked: 'Do you understand?' The monk said: 'I do not understand.' Yun Men said: 'You are not mute.' The monk had an awakening because of this.
Xuedou (Xue Dou) cited this example and then shouted: 'This blind, deaf, and mute fellow, if it weren't for Yun Men, (enlightenment) would have to wait until the year of the donkey.' Now some people, picking up a hammer and raising a whisk, he (the student) doesn't care. Telling him to come closer, he doesn't come. Asking him if he understands, he doesn't respond. What else can the masters of various places do? If Xuedou also has no way, what can you group of donkeys do?' He used his staff to scatter them all at once.
Longmen Yuan (Long Men Yuan) chanted: 'Xuan Sha's (Xuan Sha) three kinds of sick people, reason doesn't lie in loud voices. Leading Xiang Yan Lao Zi (Xiang Yan Lao Zi), to hang himself on a tree.'
The master addressed the assembly, saying: 'I am a fellow student with Shakyamuni Buddha (Shi Jia Lao Zi).'
At that time, a monk came out and asked: 'I don't know who you studied with?' The master said: 'Xie Sanlang (Xie San Lang) on the fishing boat.'
The master ascended the platform to preach. Hearing the sound of swallows, he said: 'Profoundly discussing true reality, skillfully expounding the essential Dharma.' Then he descended from the seat.
Soon after, a monk asked for instruction, saying: 'I do not understand.' The master said: 'Go away, no one believes you.'
One day, the master said: 'I often say that in front of the deceased monk, it is precisely immediate Bodhi (Chu Mu Pu Ti, enlightenment is everywhere you look). The light of myriad miles behind the head, if you can construct it, you can escape the realm of shadows.'
Tian Long (Tian Long Chan Shi) was the attendant of the master. Following the master on a mountain tour, he saw a tiger. Tian Long said: 'There is a tiger ahead.' The master said: 'It is your tiger (the tiger in your mind).'
In the evening, while attending, Tian Long asked: 'Today we saw a tiger, I don't know what your intention is, Master?' The master said: 'The Saha world (Suo Po Shi Jie, the world we live in, full of imperfections and suffering) has four heavy obstacles. If a person can penetrate them, you can escape the realm of shadows.'
Xuedou said: 'To be a teacher for humans and gods, face'
前端的是虎。
保寧勇頌云。猛虎當途獨振威。爪牙真個利如錐。可憐不覺亡身者。碎骨拾來良可悲。
師問鏡清云。我不見一法。為大過患。汝道。不見甚麼法。清指露柱云。莫是不見這個法么。師云。浙中清水白米。從汝吃。佛法未夢見在。
雪竇云。大小鏡清。被玄沙熱謾。我當時若見。但向道。靈山受記。也未到如此。
保寧勇。代鏡清。拍手呵呵大笑。
師一日云。深山巖崖。千年萬年。人跡不到處。還有佛法也無。若道有。喚甚麼。作佛法。若道無。佛法卻有不到處。
長慶棱來。師云。去卻藥忌。作么生道。棱云。放憨作么。師云。雪峰山象子拾食。卻來這裡。雀兒放糞。
師訪三斗庵主。才相見。主云。莫怪住庵年深。無坐具。師云。人人盡有。庵主為甚麼卻無。主云。且坐喫茶。師云。元來有在。
師見鼓山來。作圓相。示之。山云。人人出這個不得。師云。情知你向驢胎馬腹裡。作活計。山云。和尚又作么生。師云。人人出這個不得。山云。和尚與么道。卻得。某甲為甚麼不得。師云。我得。汝不得。
師與地藏說話。夜深。師云。侍者關隔子門了。汝作么生出得。藏云。喚甚麼作門。
法燈別云。和尚莫欲歇去。
雪竇
【現代漢語翻譯】 前端的是虎。
保寧勇頌（Baoning Yong Song）說：『猛虎當道，獨自逞威，爪牙真個鋒利如錐。可憐那些不覺身亡者，碎骨拾來，實在可悲。』
玄沙師備（Xuan Sha Shi Bei）問鏡清（Jing Qing）說：『我（玄沙）不見一法，認為是大過患。』你（鏡清）說，不見什麼法？鏡清指著露柱說：『莫非是不見這個法嗎？』玄沙說：『浙中清水白米，任你吃。佛法還沒夢見呢。』
雪竇（Xue Dou）說：『可憐的鏡清，被玄沙熱謾。我當時若見，但向他說：靈山受記，也未到如此。』
保寧勇，代替鏡清，拍手呵呵大笑。
玄沙一日說：『深山巖崖，千年萬年，人跡不到處，還有佛法嗎？』若說有，叫什麼作佛法？若說沒有，佛法卻有不到之處。
長慶棱（Chang Qing Leng）來訪，玄沙說：『去卻藥忌，怎麼說？』長慶棱說：『放憨作什麼？』玄沙說：『雪峰山（Xue Feng Shan）象子拾食，卻來這裡，雀兒放糞。』
玄沙拜訪三斗庵主（San Dou An Zhu），剛一見面，庵主說：『莫怪我住庵年深，沒有坐具。』玄沙說：『人人都有，庵主為什麼卻沒有？』庵主說：『且坐喫茶。』玄沙說：『原來有在。』
玄沙見鼓山（Gu Shan）來，作圓相，指示給他。鼓山說：『人人出這個不得。』玄沙說：『情知你向驢胎馬腹裡，作活計。』鼓山說：『和尚又怎麼生？』玄沙說：『人人出這個不得。』鼓山說：『和尚這麼說，卻可以。我為什麼不可以？』玄沙說：『我得，你不得。』
玄沙與地藏（Di Zang）說話，夜深了。玄沙說：『侍者關隔子門了，你怎麼出得去？』地藏說：『叫什麼作門？』
法燈（Fa Deng）別云：『和尚莫欲歇去。』
雪竇
【English Translation】 The front end is a tiger.
Baoning Yong Song said: 'A fierce tiger blocks the road, displaying its might alone, its claws and teeth truly sharp as awls. Pitiful are those who unknowingly lose their lives; gathering their shattered bones is truly lamentable.'
Xuan Sha Shi Bei asked Jing Qing: 'I (Xuan Sha) do not see a single dharma, considering it a great fault.' You (Jing Qing) say, what dharma do you not see? Jing Qing pointed to a pillar and said: 'Could it be that you do not see this dharma?' Xuan Sha said: 'Clear water and white rice from Zhejiang are for you to eat freely. You haven't even dreamed of the Buddha-dharma yet.'
Xue Dou said: 'Poor Jing Qing, scolded hotly by Xuan Sha. If I had seen it then, I would have simply said: Receiving the prediction at Ling Mountain has not yet reached this point.'
Baoning Yong, on behalf of Jing Qing, clapped his hands and laughed heartily.
One day, Xuan Sha said: 'In deep mountains and cliffs, for thousands and millions of years, where human traces do not reach, is there still Buddha-dharma?' If you say there is, what do you call Buddha-dharma? If you say there isn't, then Buddha-dharma has places it cannot reach.
Chang Qing Leng came to visit, and Xuan Sha said: 'Having removed the medicine taboo, how do you speak?' Chang Qing Leng said: 'What are you doing, acting foolishly?' Xuan Sha said: 'The elephant calf from Xue Feng Mountain picks up food, but here, the sparrow drops dung.'
Xuan Sha visited the San Dou hermitage master, and as soon as they met, the master said: 'Don't be surprised that I have lived in the hermitage for many years and have no sitting mat.' Xuan Sha said: 'Everyone has one, why doesn't the master have one?' The master said: 'Please sit and have some tea.' Xuan Sha said: 'So it turns out you do have one.'
Xuan Sha saw Gu Shan coming and made a circular gesture, showing it to him. Gu Shan said: 'Everyone cannot get out of this.' Xuan Sha said: 'I know you are making a living in the womb of a donkey and the belly of a horse.' Gu Shan said: 'What about the monk?' Xuan Sha said: 'Everyone cannot get out of this.' Gu Shan said: 'If the monk says so, it's okay. Why can't I?' Xuan Sha said: 'I can, you cannot.'
Xuan Sha was talking with Di Zang, and it was late at night. Xuan Sha said: 'The attendant has closed the lattice door, how can you get out?' Di Zang said: 'What do you call a door?'
Fa Deng said separately: 'Monk, don't you want to rest?'
Xue Dou
別。珍重便行。
有聲明三藏到王。大王請師。試驗。師將銅火箸。敲鐵火爐。問。是甚麼聲。云銅鐵聲。師云。大王莫受外國人謾。
雪竇別云。大王宜加敬信。又別三藏云。莫謾外國人。法燈代。卻是和尚謾大王。
師入眾時。光侍者云。師叔若學得禪。某甲打鐵舡。下海去。
師住后。令人馳書。問光云。打得鐵船也未。
法燈代。請和尚下船。
師謂大普玄通云。汝在彼住。莫誑惑人家男女。通云。某甲開個供養門。爭敢作與么事。師云。事難。通云。某實是難。師云。甚麼處是難處。云爲伊不肯承當。師便歸方丈。
師與泉守。在室中說話。有沙彌。揭簾欲入。見卻退步出去。師云。那沙彌。好與三十棒。守云。恁么則某甲罪過。師云。佛法不是這個道理。
韋監軍云。曹山和尚。甚奇怪。師乃問。撫州取曹山多少。韋指傍僧云。上座曾到曹山么。僧云。曾到。韋云。撫州取曹山多少。僧云。一百二十里。韋云。與么則上座不曾到曹山。韋卻起禮拜。師云。監軍卻須拜此僧。他卻具慚愧。
承天宗云。這僧可悲可痛。直饒玄沙。具金剛眼。
睛。蹉過韋監軍了也。
監軍問。占波國人。語稍難會。何況五天梵語。還有人辨得么。師拈
【現代漢語翻譯】 現代漢語譯本：
'告別。請多珍重，這就上路了。'
'有位聲明三藏（一位精通三藏經典的僧人）來到王那裡。大王請三藏試驗（他的能力）。三藏拿著銅火箸，敲擊鐵火爐，問道：『這是什麼聲音？』回答說：『是銅鐵的聲音。』三藏說：『大王不要被外國人欺騙了。』'
'雪竇（禪師名號）另外評論說：『大王應該更加恭敬和信任。』又對三藏說：『不要欺騙外國人。』法燈（禪師名號）替代評論說：『卻是和尚欺騙了大王。』'
'禪師進入僧眾時，光侍者說：『師叔如果學得了禪，我某甲就打造鐵船，下海去。』'
'禪師住持一方后，派人送信，問光說：『鐵船打好了嗎？』'
'法燈替代評論說：『請和尚下船。』'
'禪師對大普玄通（僧人名號）說：『你住在那裡，不要誑騙人家男女。』玄通說：『我只是開個供養的門路，怎敢做那樣的事。』禪師說：『事情很難啊。』玄通說：『我確實覺得難。』禪師說：『什麼地方是難處？』玄通說：『因為他們不肯承擔。』禪師便回到方丈室。'
'禪師與泉守（地方官員）在房間里說話。有個沙彌（小和尚）掀開簾子想要進來，看見了卻退了出去。禪師說：『那個沙彌，應該打三十棒。』泉守說：『這樣說來，就是我的罪過了。』禪師說：『佛法不是這個道理。』'
'韋監軍（官員名號）說：『曹山（禪師名號）和尚，非常奇怪。』禪師於是問：『撫州（地名）距離曹山有多遠？』韋指著旁邊的僧人說：『這位上座（對僧人的尊稱）曾經到過曹山嗎？』僧人說：『曾經到過。』韋說：『撫州距離曹山有多遠？』僧人說：『一百二十里。』韋說：『這樣說來，上座不曾到過曹山。』韋卻起身禮拜。禪師說：『監軍卻須拜這位僧人，他卻有慚愧之心。』'
'承天宗（禪師名號）說：『這位僧人可悲可嘆。即使玄沙（禪師名號）具有金剛眼，也錯過了韋監軍了。』'
'監軍問：『占波國（古代國家名）的人，說話稍微難以理解，何況五天（古代印度）的梵語，還有人能辨別出來嗎？』禪師拿起... 現代漢語譯本：
（未完，原文在此處中斷）
【English Translation】 English version:
'Farewell. Take care on your journey.'
'A Tripitaka Master named Shengming (a monk proficient in the Tripitaka) arrived at the King's court. The King invited the Master to test (his abilities). The Master took copper chopsticks and struck an iron stove, asking: 'What is this sound?' The reply was: 'The sound of copper and iron.' The Master said: 'Your Majesty, do not be deceived by foreigners.'
'Xuedou (a Chan master's name) commented separately: 'Your Majesty should be more respectful and trusting.' He also said to the Tripitaka Master: 'Do not deceive foreigners.' Fadeng (a Chan master's name) commented instead: 'It is the monk who is deceiving the King.'
'When the Master entered the assembly of monks, the attendant Guang said: 'If my uncle can learn Chan, I, Moujia, will build an iron boat and go to sea.'
'After the Master took residence, he sent someone to write a letter, asking Guang: 'Is the iron boat built yet?'
'Fadeng commented instead: 'Please, Master, board the boat.'
'The Master said to Dapu Xuantong (a monk's name): 'When you live there, do not deceive the men and women of the household.' Xuantong said: 'I am only opening a door for offerings, how dare I do such a thing?' The Master said: 'The matter is difficult.' Xuantong said: 'I indeed find it difficult.' The Master said: 'Where is the difficulty?' Xuantong said: 'Because they are unwilling to take responsibility.' The Master then returned to his abbot's room.'
'The Master was talking with the Prefect of Quanzhou (a local official) in a room. A Shami (novice monk) lifted the curtain wanting to enter, but retreated upon seeing them. The Master said: 'That Shami deserves thirty blows of the stick.' The Prefect said: 'In that case, it is my fault.' The Master said: 'The Buddha-dharma is not this principle.'
'Military Inspector Wei (an official's title) said: 'The monk Caoshan (a Chan master's name) is very strange.' The Master then asked: 'How far is Caoshan from Fuzhou (a place name)?' Wei pointed to a monk beside him and said: 'Has this monk ever been to Caoshan?' The monk said: 'I have been there.' Wei said: 'How far is Caoshan from Fuzhou?' The monk said: 'One hundred and twenty li.' Wei said: 'In that case, you have never been to Caoshan.' Wei then got up and bowed. The Master said: 'The Inspector must bow to this monk, for he has a sense of shame.'
'Chengtianzong (a Chan master's name) said: 'This monk is pitiable and regrettable. Even if Xuansha (a Chan master's name) possessed the Vajra eye, he would have missed Military Inspector Wei.'
'The Military Inspector asked: 'The people of Champa (an ancient kingdom) speak with a slightly difficult accent, let alone the Sanskrit of the Five Indies (ancient India). Is there anyone who can distinguish it?' The Master picked up... English version:
(Incomplete, the original text ends here)
起橐子云。識得這個。即辨得。
雪竇云。玄沙何用繁辭。又云。適來道甚麼。
師坐次。指面前一點白。問侍僧云。還見么。云見。如是三問。僧亦三應。師云。你也見。我也見。為甚麼不會。
師問僧。甚處來。云德山來。師云。近日有何言句。雲和尚一日。大眾集定。拈拄杖。甚向面前。便歸方丈。閉卻門。師云。賺舉了也。云甚麼處。是賺舉處。師云。更舉看。僧又舉。師云。不違種草。
僧問。承師有言。盡十方世界。是一顆明珠。學人為甚麼不會。師云。盡十方世界。是一顆明珠。用會作么。
雪竇云。諸方即得。我這裡不得。
慈雲隆云。這般說話。喚作嚼飯餵嬰兒。把手更與杖。若也不會。須是扣己而參。直須真實。不可信口掠虛。徒自虛生浪死。
僧問。是甚麼得恁么難見。師云。只為太近。
法眼云。也無可得近。直下是上座。
師到泉州莆田縣。百戲迎之。
次日問小唐長老。昨日許多喧鬨。向甚麼處去也。小唐提起袈裟角。師云。料掉沒交涉。
法燈別云。今日更是好笑。
鏡清問。學人乍入叢林。乞師指個入路。師云。汝聞偃溪水聲么。云聞。師云。從這裡入。
一日有三人新到來。師自去。打普請鼓
【現代漢語翻譯】 現代漢語譯本： 起橐子說：『認識了這個，就能辨別一切。』 雪竇禪師說：『玄沙（Xuan Sha，人名）何必用那麼多話？』又說：『剛才說了什麼？』 禪師坐著的時候，指著面前的一點白色，問侍者說：『看見了嗎？』侍者回答：『看見了。』這樣問了三次，侍者也回答了三次。禪師說：『你也看見，我也看見，為什麼不明白？』 禪師問僧人：『從哪裡來？』僧人回答：『從德山（De Shan，地名）來。』禪師問：『最近有什麼言語？』僧人回答：『德山和尚有一天，大眾集合完畢，拿起拄杖，朝面前一扔，就回方丈，關上門。』禪師說：『被他騙過去了。』僧人問：『哪裡是被騙的地方？』禪師說：『再舉一次看看。』僧人又舉了一遍。禪師說：『不違背種草。』 僧人問：『聽禪師說，整個十方世界（Shi Fang Shi Jie，佛教宇宙觀中的所有方向）是一顆明珠，學人為什麼不明白？』禪師說：『整個十方世界是一顆明珠，明白它做什麼？』 雪竇禪師說：『其他地方可以，我這裡不行。』 慈雲隆禪師說：『這種說話，叫做嚼飯餵嬰兒，把手杖也給他。如果還不明白，必須反省自己來參悟，必須真實，不可信口胡說，徒然虛生浪死。』 僧人問：『是什麼這麼難以見到？』禪師說：『只因爲太近了。』 法眼禪師說：『也沒有什麼可以接近的，當下就是上座（Shang Zuo，對僧人的尊稱）。』 禪師到達泉州（Quanzhou，地名）莆田縣（Putian Xian，地名），有百戲表演來迎接他。 第二天，禪師問小唐長老（Xiao Tang Zhang Lao，人名）：『昨天那麼喧鬧，都到哪裡去了？』小唐長老提起袈裟角。禪師說：『料掉沒交涉。』 法燈禪師另外說：『今天更是好笑。』 鏡清禪師問：『學人剛入叢林，請禪師指一條入門的路。』禪師說：『你聽到偃溪（Yan Xi，地名）的水聲嗎？』僧人回答：『聽到了。』禪師說：『從這裡入。』 有一天，有三個人新來。禪師親自去打普請鼓（Pu Qing Gu，集合大眾勞動的鼓）。
【English Translation】 English version: Qi Tuozi said, 'If you recognize this, you can distinguish everything.' Xuedou said, 'Why did Xuansha (Xuan Sha, a person's name) use so many words?' He also said, 'What did you just say?' The Master was sitting when he pointed to a spot of white in front of him and asked the attendant monk, 'Do you see it?' The monk replied, 'I see it.' He asked this three times, and the monk replied three times. The Master said, 'You see it, and I see it, so why don't you understand?' The Master asked a monk, 'Where do you come from?' The monk replied, 'From Deshan (De Shan, a place name).' The Master asked, 'What sayings have there been recently?' The monk replied, 'One day, the Abbot of Deshan, after the assembly had gathered, picked up his staff, threw it in front of him, and returned to his room, closing the door.' The Master said, 'He tricked you.' The monk asked, 'Where was the trick?' The Master said, 'Try to repeat it.' The monk repeated it. The Master said, 'It doesn't violate planting grass.' A monk asked, 'I heard the Master say that the entire ten directions world (Shi Fang Shi Jie, all directions in the Buddhist cosmology) is a single bright pearl. Why don't students understand?' The Master said, 'The entire ten directions world is a single bright pearl. What's the use of understanding it?' Xuedou said, 'It's acceptable in other places, but not here.' Ciyun Long said, 'This kind of talk is like chewing food to feed an infant, even giving him a staff. If he still doesn't understand, he must reflect on himself and investigate. He must be truthful and not just speak carelessly and falsely, wasting his life in vain.' A monk asked, 'What is it that makes it so difficult to see?' The Master said, 'It's only because it's too close.' Fayan said, 'There's nothing to get close to. Right here and now is the senior monk (Shang Zuo, an honorific for monks).' The Master arrived at Putian County (Putian Xian, a place name) in Quanzhou (Quanzhou, a place name), and was greeted by a hundred theatrical performances. The next day, the Master asked Elder Xiaotang (Xiao Tang Zhang Lao, a person's name), 'Where did all the noise from yesterday go?' Elder Xiaotang raised the corner of his robe. The Master said, 'The calculation is irrelevant.' Fadeng said separately, 'Today is even more laughable.' Jingqing asked, 'I am a newcomer to the monastery. Please, Master, point out a path for entry.' The Master said, 'Do you hear the sound of the water in Yanxi (Yan Xi, a place name)?' The monk replied, 'I hear it.' The Master said, 'Enter from there.' One day, three new people arrived. The Master personally went to beat the Puqing drum (Pu Qing Gu, a drum to summon everyone for labor).
三下。卻歸方丈。新到具威儀了。亦去打普請鼓三下。卻入僧堂。
久住僧白師云。新到輕欺和尚。師云。打鐘集眾勘過。大眾既集。新到不來。師令侍者去喚。才至法堂。新到卻拍侍者背一下云。和尚喚你。侍者至師傍。新到便歸堂。
久住僧問。和尚何不勘他。師云。我與汝勘了也。
師因誤服藥。遍身紅爛。僧問。如何是堅固法身。師云膿滴滴地。
天衣懷頌云。涸滴通身是爛膿。釣魚舡上顯家風。時人只看絲綸上。不見蘆花對蓼紅。
師因雪峰垂語云。飯籮邊坐。餓死漢。臨河渴死漢。師云。飯蘿里坐。餓死漢。水裡沒頭浸。渴死漢。
雲門云。通身是飯。通身是水。
妙喜舉三人語了。喝云。多觜阿師。可殺忍俊不禁。通身是飯。通身是水。那裡得這訊息來。
聯燈會要卷第二十三 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十四
住泉州崇福禪師嗣祖比丘 悟明 集
青原下第七世
福州雪峰義存禪師法嗣下
韶州雲門文偃禪師(凡五十一)
蘇州嘉興人也。初參睦州。發明心要。
后謁雪峰。值峰上堂次。師犯眾出。熟視云。項上三百斤鐵枷。何不卸卻。峰
【現代漢語翻譯】 現代漢語譯本 三下，然後回到方丈。新來的僧人已經準備好威儀了，也去敲了三下普請鼓，然後進入僧堂。
一位久住的僧人問師父說：『新來的僧人輕視和尚。』師父說：『打鐘集合大眾來勘驗。』大眾集合后，新來的僧人卻不來。師父讓侍者去叫他。侍者剛到法堂，新來的僧人卻拍了一下侍者的背說：『和尚叫你。』侍者回到師父身邊，新來的僧人便回僧堂了。
久住的僧人問：『和尚為什麼不勘驗他？』師父說：『我已經和你勘驗過了。』
師父因為誤服藥，全身紅腫潰爛。僧人問：『如何是堅固法身？』師父說：『膿滴滴地。』
天衣懷頌說：『涸滴通身是爛膿，釣魚舡上顯家風。時人只看絲綸上，不見蘆花對蓼紅。』
師父因為雪峰義存禪師垂語說：『飯籮邊坐，餓死漢。臨河渴死漢。』師父說：『飯籮里坐，餓死漢。水裡沒頭浸，渴死漢。』
雲門文偃禪師說：『通身是飯，通身是水。』
妙喜禪師舉了這三人的話后，喝道：『多嘴阿師，可殺忍俊不禁。通身是飯，通身是水，哪裡得這訊息來。』
聯燈會要卷第二十三 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十四
住泉州崇福禪師嗣祖比丘 悟明 集
青原下第七世
福州雪峰義存禪師法嗣下
韶州雲門文偃禪師(凡五十一)
蘇州嘉興人也。初參睦州（地名，人名）。發明心要。
后謁雪峰（雪峰義存禪師）。值峰上堂次。師犯眾出。熟視云。項上三百斤鐵枷。何不卸卻。峰
【English Translation】 English version Thrice. Then returned to the abbot's room. The newly arrived monk, having prepared his dignified appearance, also struck the 'puqing' (invitation to work) drum three times, and then entered the monks' hall.
A long-term resident monk asked the master: 'The newly arrived monk is disrespectful to the abbot.' The master said: 'Ring the bell to gather the assembly for examination.' After the assembly gathered, the newly arrived monk did not come. The master ordered the attendant to summon him. Just as the attendant reached the Dharma hall, the newly arrived monk patted the attendant's back and said: 'The abbot is calling you.' The attendant returned to the master's side, and the newly arrived monk then returned to the monks' hall.
The long-term resident monk asked: 'Why doesn't the abbot examine him?' The master said: 'I have already examined him with you.'
The master mistakenly took medicine, causing his entire body to become red and festering. A monk asked: 'What is the indestructible Dharmakaya (Dharma body)?' The master said: 'Oozing with pus.'
Tianyi Huaishao (a monk) said: 'The whole body is covered in festering pus, revealing the family style on the fishing boat. People only look at the fishing line, but do not see the reeds against the red smartweed.'
The master, referring to a saying by Xuefeng Yicun (a monk): 'Sitting by the rice basket, starving to death. Standing by the river, dying of thirst.' The master said: 'Sitting in the rice basket, starving to death. Submerged headfirst in the water, dying of thirst.'
Yunmen Wenyan (a monk) said: 'The whole body is rice, the whole body is water.'
Miaoxi (a monk), after citing the words of these three people, shouted: 'Talkative teacher, unbearably amusing. The whole body is rice, the whole body is water, where did this news come from?'
'Lian Deng Hui Yao' (Collection of Records of the Transmission of the Lamp) Volume 23 卍 New Continued Collection, Volume 79, No. 1557, 'Lian Deng Hui Yao'
'Lian Deng Hui Yao' (Collection of Records of the Transmission of the Lamp) Volume 24
Compiled by Wuming (Enlightened Clarity), a Bhiksu (Buddhist monk) of Chongfu Monastery in Quanzhou, a descendant of the ancestral lineage
Seventh Generation under Qingyuan (lineage)
Under the Dharma Lineage of Xuefeng Yicun (Snow Peak Righteous Existence) of Fuzhou
Yunmen Wenyan (Cloud Gate Literary Excellence) of Shaozhou (Total of Fifty-One)
He was a native of Jiaxing (Excellent Celebration), Suzhou (Place name). He initially studied with Muzhou (Place name, Person's name), and realized the essence of the mind.
Later, he visited Xuefeng (Snow Peak) [Xuefeng Yicun (Snow Peak Righteous Existence)]. He encountered Xuefeng (Snow Peak) giving a lecture. The master violated the assembly and came out. He stared intently and said, 'Why don't you remove the three hundred 'jin' (a unit of weight) iron yoke from your neck?' Xuefeng (Snow Peak)
云。因甚到與么。師以手拭目。趨出。峰奇之。自是入室。益臻玄奧。
示眾云。我事不獲已。向你諸人道。直下無事。早是相埋沒了也。更擬踏步向前。尋言逐句。求覓解會。千差萬別。廣設問難。贏得一場口滑。去道轉遠。有甚休歇時。此事若在言句上。三乘十二分教。豈是無言句。因甚麼。更道教外別傳。若從學解機智得者。只如十地聖人。說法如雲如雨。猶被呵責見性如隔羅谷。以此故知。一切有心。天地懸隔。雖然如此。若是得底人。道火何曾口著燒。終日說事。不曾動著口唇。終日著衣未曾掛著一縷絲。終日吃飯。未曾咬破一粒米。此猶是門庭之說。須實得恁么。始得。若向衲僧門下句。里呈機。徒勞佇思。直饒一句下承當得。猶是瞌睡漢。
示眾云。學人簇簇地。商量個甚麼。舉一句語。教汝直下承當去。早是撒屎。在汝頭上了。直饒捻一毫頭。盡大地。一時明得。已是剜肉作瘡。雖然如此。也須實到這個田地。始得。若未得如此。切不可掠虛。退步向自己腳跟下。推尋看。是甚麼道理。實無絲髮。與你作解會。各各當人。一段大事。一切現前。更不煩汝一毫頭氣力。便與祖佛無別。自是諸人。起得許多頭角。擔缽囊子。千鄉萬里。受屈。且你諸人。有甚麼不足處。大丈夫漢。阿誰無分。
【現代漢語翻譯】 現代漢語譯本：雲門文偃禪師問：『因什麼到這個地步？』（云：為什麼會變成這樣？） 師父用手擦拭眼睛，然後走出去。 睦州陳尊宿（峰）對此感到驚奇。 從此以後，睦州陳尊宿進入雲門文偃禪師的房間，更加深入地領悟了玄妙的道理。 雲門文偃禪師開示大眾說：『我迫不得已，才對你們諸位說，直接了當什麼事都沒有，這已經是埋沒了真性了。』 如果還打算向前邁步，尋言逐句，尋求理解，就會產生千差萬別。 廣泛地設立問題和辯難，贏得一場口頭上的痛快，離道就越來越遠，什麼時候才能停止呢？ 如果這件事在於言語文字上，三乘十二分教（佛教經典分類），難道沒有言語文字嗎？ 為什麼還要說教外別傳呢？ 如果是從學問理解和機智得來的，就像十地菩薩（菩薩果位的階位）說法如行雲流水，仍然會被呵斥為見性如同隔著羅谷（比喻見性不真切）。 因此可知，一切有心造作，與真性之間有如天地般遙遠的距離。 雖然如此，如果是真正證悟的人，道火（比喻智慧之火）怎麼會沾到嘴巴燒灼呢？ 整天說話，不曾動過嘴唇。 整天穿衣，未曾掛著一縷絲。 整天吃飯，未曾咬破一粒米。 這仍然是門庭之說（初步的說法），必須真正達到這個地步，才可以。 如果在禪師門下，在言語中逞弄機巧，只是徒勞地思考。 即使一句之下能夠承擔，仍然是打瞌睡的人。 雲門文偃禪師開示大眾說：『學人們聚集在一起，商量些什麼呢？』 舉出一句話語，教你們直接承擔，這已經是往你們頭上撒屎了。 即使捻起一根毫毛，整個大地一時都明白了，也已經是剜肉作瘡（比喻多此一舉）。 雖然如此，也必須真正到達這個田地，才可以。 如果沒有達到如此境界，千萬不要虛張聲勢。 退一步向自己的腳跟下，推究看看，是什麼道理。 實際上沒有一絲一毫可以給你們作解釋。 各自當下的一段大事，一切都在眼前，更不煩勞你們一絲一毫的氣力，便與祖佛沒有差別。 只是你們諸位，生出許多頭角（比喻妄想分別），挑著缽囊，千鄉萬里，受苦。 且你們諸位，有什麼不足的地方呢？ 大丈夫漢，誰沒有這個分呢？'
【English Translation】 English version: Yunmen Wenyan (Zen master) asked: 'What is the reason for arriving at this point?' (Yun: Why has it become like this?) The master wiped his eyes with his hand and then walked out. Chen Zunsu of Muzhou (Feng) was amazed by this. From then on, Chen Zunsu of Muzhou entered Yunmen Wenyan's room and gained a deeper understanding of the profound principles. Yunmen Wenyan addressed the assembly, saying: 'I am compelled to tell you all that directly and simply, there is nothing to do, and this is already burying the true nature.' If you still intend to move forward, searching for words and phrases, seeking understanding, you will create countless differences. Extensively setting up questions and debates, winning a moment of verbal pleasure, you will move further and further away from the Way. When will you ever stop? If this matter lies in words and writings, do the Three Vehicles and Twelve Divisions of teachings (Buddhist scriptures classification) lack words and writings? Why then do we still speak of a separate transmission outside the teachings? If it is obtained through scholarly understanding and cleverness, even if the Ten-Ground Bodhisattvas (stages of Bodhisattva's attainment) preach like flowing clouds and rain, they will still be rebuked for seeing their nature as if through a distant valley (a metaphor for not seeing the nature clearly). Therefore, know that all intentional actions are as far apart from true nature as heaven and earth. Although this is so, if one is truly enlightened, how can the fire of the Way (a metaphor for the fire of wisdom) touch the mouth and burn? Speaking all day long, without ever moving the lips. Wearing clothes all day long, without ever hanging on a single thread. Eating all day long, without ever breaking a single grain of rice. This is still the teaching of the gate (preliminary teaching), one must truly reach this point to be able to do so. If, under the Zen master's gate, you show off your cleverness in words, you are only wasting your thoughts. Even if you can take responsibility under one sentence, you are still a sleepyhead.' Yunmen Wenyan addressed the assembly, saying: 'What are the students gathering together to discuss?' To bring up a sentence and teach you to take responsibility directly is already throwing shit on your heads. Even if you pick up a single hair and the entire earth is understood at once, it is already cutting flesh to make a wound (a metaphor for doing something unnecessary). Although this is so, you must truly reach this state to be able to do so. If you have not reached this state, do not pretend. Step back and examine under your own feet, what is the principle. In reality, there is not a single hair that can be used to explain it to you. Each person's own great matter, everything is present, and it does not require you to exert even a single bit of effort, and you will be no different from the ancestors and Buddhas. It is only that you all create so many horns (a metaphor for delusional thoughts and distinctions), carrying bowls and bags, traveling thousands of miles, suffering. And what is lacking in you all? Great heroes, who does not have this share?'
直下承當得。已是不著便。不可受人欺謾。取人處分。才見老和尚動口。便好將特石。驀口塞。恰似屎上蠅子相似。斗咂將去。三個五個。聚頭商量。苦屈兄弟。古德一期。為你諸人。不柰何。所以方便。垂一言半句。通汝入路。知是般事捻放一邊自家著些精彩。豈不是有相親分。快與快與。時不待人。出息不保入息。更有甚麼身心別處閑用。切須在急。
示眾云。我看諸人。二三機中。尚不能構得。空披衲衣何益。你還會么。我為你注破。久後到諸方。若見老宿。舉一指。豎一拂子。云是禪是道。拽拄杖。打破頭。便行。若不如此。盡落天魔眷屬。壞滅吾宗。汝若實不會。且向葛藤社裡看。我尋常向你道。微塵剎土中。三世諸佛。西天二十八祖。唐土六祖。盡在拄杖頭上說法。神通變化。聲應十方。一任縱橫。你還會么。若不會。且莫掠虛。雖然如此。且諦當實見也未。直饒到此田地。也未夢見衲僧沙彌在。三家村裡。不逢一人。驀拈拄杖。劃一劃云。總從這裡出去也。
示眾云。你諸人。無端來這裡。覓甚麼。老僧只是吃飯屙屎。別解作甚麼。你諸方行腳。參禪問道。我且問你。諸方參得底事。作么生。試舉看。呼你屋裡老爺得么。向老漢骨臀后。覓得些子㖒唾。嚼將以為自己。便謂我解禪解道饒你
念得一大藏教擬作么生去。古人事不獲已。見你亂走。向你道。菩提涅槃。是埋沒你。是釘橛系卻你。又見你不會。向你道。非菩提涅槃。知是般事。早是不著便了也。又更覓他註解。這般底。滅胡種族。從上來總似你。何處有今日也。
示眾云。從上來是甚麼事。如今抑不得已。且向諸人道。盡大地。有甚麼物。與你諸人。為緣為對。若有針鋒許。與你為隔礙。與我拈將來。喚甚麼作佛。喚甚麼作祖。喚甚麼。作山河大地。日月星辰。將甚麼。為四大五蘊。我與么道。喚作三家村裡。老婆說話。忽然遇著本色行腳漢。聞與么道。把腳拽向階下。有甚麼罪過。雖然如是。據個甚麼道理。便與么莫趁口快。向這裡亂道。須是個漢始得。忽然被老漢。腳跟下尋著。沒去處。打折你腳。莫言不道。
示眾云。諸和尚。莫妄想。天是天。地是地。山是山。水是水。僧是僧。俗是俗。良久云。與我拈將案山來。
時有僧問。學人見山是山。水是水。時如何。師云。三門為甚麼。騎佛殿。從這裡過。僧云。與么則不妄想去也。師云。還我話頭來。
示眾云。你若不相當。且覓個入頭處。微塵諸佛。在你舌頭上。三藏聖教。在你腳跟底。不如無事去好。還有人悟得么。出來對眾道看。
示眾。拈拄杖
【現代漢語翻譯】 現代漢語譯本：
如果唸了一大藏教（佛教經典的總稱），你打算怎麼辦？古人是不得已才那樣做的。看到你們到處亂跑，就告訴你們，菩提（覺悟）和涅槃（寂滅）是埋沒你，是用木樁束縛你。又看到你們不明白，就告訴你們，沒有菩提和涅槃。知道是這件事，早就已經不著邊際了。又去尋找註解，這種人，應該滅絕他們的種族。從古以來都像你們這樣，哪裡會有今天呢？
師父開示說：從古以來是什麼事？現在不得已，姑且告訴你們，整個大地，有什麼東西和你們有緣分，相對待？如果有一點點針尖大小的東西，和你們有隔閡障礙，拿來給我看看。叫什麼作佛？叫什麼作祖？叫什麼作山河大地、日月星辰？用什麼作為四大（地、水、火、風）五蘊（色、受、想、行、識）？我這樣說，叫做三家村裡的老太婆說話。忽然遇到真正的行腳僧，聽到這樣說，把腳拽到臺階下，有什麼罪過？雖然是這樣，根據什麼道理，就這麼逞口舌之快，在這裡胡說八道？必須是個有擔當的人才行。忽然被老漢在腳跟下找到破綻，沒處躲藏，打斷你的腳，不要說我沒告訴你。
師父開示說：各位和尚，不要妄想。天是天，地是地，山是山，水是水，僧是僧，俗是俗。停頓了一下說：把案山（寺廟前形狀如案子的山）給我拿來。
當時有個僧人問：學人見山是山，見水是水的時候，怎麼樣？師父說：三門（寺廟的三道門）為什麼騎在佛殿上，從這裡經過？僧人說：這樣就是不妄想了。師父說：把我的話頭還給我。
師父開示說：如果你們不相當，就去找個入門的地方。微塵那麼多的諸佛，在你們的舌頭上。三藏聖教（佛教經典），在你們的腳跟下。不如沒事去好。還有人領悟了嗎？出來當衆說說看。
師父開示，拿起拄杖。
【English Translation】 English version:
If you recite the entire Tripitaka (the collection of Buddhist scriptures), what do you intend to do? The ancients did so only as a last resort. Seeing you running around aimlessly, they tell you that Bodhi (enlightenment) and Nirvana (liberation) are burying you, are using stakes to bind you. And seeing that you don't understand, they tell you that there is no Bodhi or Nirvana. Knowing this matter, you've already missed the point. And then you go looking for commentaries; people like this should have their lineage exterminated. If everyone were like you from the beginning, where would we be today?
The master instructed the assembly, saying: What has been the matter from the beginning? Now, reluctantly, I will tell you all: throughout the entire earth, what thing has any affinity or opposition with you? If there is even a needlepoint's worth of something that obstructs you, bring it forth and show it to me. What do you call Buddha? What do you call Patriarch? What do you call mountains, rivers, the earth, the sun, the moon, and the stars? What do you take as the Four Great Elements (earth, water, fire, wind) and the Five Skandhas (form, sensation, perception, volition, consciousness)? What I'm saying is like the babbling of an old woman in a small village. If suddenly a true traveling monk hears this, and kicks the speaker down the steps, what fault is there in that? Although that is so, according to what principle can you just indulge in glib talk and spout nonsense here? You must be a person of true mettle to do that. If suddenly the old man finds a flaw in your words, you'll have nowhere to hide, and he'll break your legs. Don't say I didn't warn you.
The master instructed the assembly, saying: All you monks, don't engage in妄想(wangxiang, delusional thinking). Heaven is heaven, earth is earth, mountain is mountain, water is water, monk is monk, layman is layman. After a pause, he said: Bring me the "An Mountain" (a mountain in front of the temple that resembles a desk).
At that time, a monk asked: What is it like when a student sees mountain as mountain and water as water? The master said: Why is the "Sanmen" (three gates of the temple) riding on the Buddha hall, passing through here? The monk said: So, I shouldn't engage in 妄想(wangxiang, delusional thinking). The master said: Return my words to me.
The master instructed the assembly, saying: If you are not up to it, then find a place to enter. The Buddhas as numerous as dust motes are on your tongues. The Tripitaka (Buddhist scriptures) is beneath your feet. It would be better to have nothing to do. Is there anyone who understands? Come out and speak to the assembly.
The master instructed, raising his staff.
。指面前云。乾坤大地。微塵諸佛。總在這裡。爭佛法勝負。還有人諫得么。若無人諫得。待老僧與你諫看。
時有僧出雲。請和尚諫。師云。這野狐精。
師拈拄杖。示眾云。凡夫謂之有。二乘謂之無緣。覺謂之幻有。菩薩當體即空。衲僧家。見拄杖。但喚作拄杖。行但行。坐但坐。不得動著。
師拈拄杖。示眾云。拄杖子。化為龍。吞卻乾坤了也。山河大地。甚處得來。
師有頌云。不露風骨句。未語先分付。進步口喃喃。知君大罔措。
示眾云。諸方老宿盡道。聲色外。有一段事。似這般語話。三間法堂里。獨自妄想。未曾夢見我本師宗旨。作么生消得他信施。﨟月三十日。各償他始得。乃𨁝跳云。你諸人。各自努力。
師垂語云。燈籠是你自己。把缽盂噇飯。飯不是你自己。
時有僧問。飯是自己時如何。師云。這野狐精。三家村裡漢。
復云。來來。不是你道飯是自己。云是。師云。驢年夢見。三家村裡漢。
妙喜云。用盡自己心。笑破他人口。
師舉三平頌云。只此見聞非見聞。師云。喚甚麼。作見聞。無餘聲色可呈君。師云。有甚麼口頭聲色。箇中若了全無事。師云。有甚麼事。體用何妨分不分。師云。語是體。體是語。
復拈
【現代漢語翻譯】 現代漢語譯本：指著面前的云說：『乾坤大地（宇宙和世界），微塵諸佛（無數的佛），總在這裡。』爭論佛法的勝負，還有人能勸諫嗎？如果沒有人能勸諫，等老僧來為你們勸諫看看。 這時有個僧人出來說：『請和尚勸諫。』師父說：『這野狐精（指迷惑之人）。』 師父拿起拄杖，向大眾展示說：『凡夫認為它是有的，二乘（聲聞和緣覺）認為它是無緣的，覺者認為它是幻有的，菩薩認為它當體即空。衲僧（出家人）看見拄杖，只叫它做拄杖，行走就行走，坐下就坐下，不得動念。』 師父拿起拄杖，向大眾展示說：『拄杖子，化為龍，吞沒了乾坤（宇宙）了。山河大地，從哪裡來的？』 師父有頌說：『不露風骨句，未語先分付。進步口喃喃，知君大罔措。』（不顯露精髓的語句，在說話之前就已經交付。前進時口中唸唸有詞，知道你非常困惑。） 向大眾開示說：『各處的老修行都說，聲色之外，還有一段事。』像這樣的話，在三間法堂里，獨自妄想。未曾夢見我本師的宗旨。怎麼能消受得了施主的供養？臘月三十日，各自償還他們才行。』於是跳起來說：『你們各位，各自努力。』 師父垂示說：『燈籠是你自己，用缽盂吃飯，飯不是你自己。』 當時有個僧人問：『飯是自己時如何？』師父說：『這野狐精，三家村裡漢（鄉下人）。』 又說：『來來，不是你說道飯是自己嗎？』僧人說是。師父說：『驢年夢見（不可能的事）。三家村裡漢。』 妙喜說：『用盡自己心，笑破他人口。』（用盡自己的心機，反而被人嘲笑。） 師父舉三平的頌說：『只此見聞非見聞。』師父說：『叫什麼，做見聞？』『無餘聲色可呈君。』師父說：『有什麼口頭聲色？』『箇中若了全無事。』師父說：『有什麼事？』『體用何妨分不分。』師父說：『語是體，體是語。』 又拿起
【English Translation】 English version: Pointing to the clouds in front, he said, 'The Qiankun (universe) and the great earth, the countless Buddhas in the dust, are all here.' Arguing about the victory or defeat of the Dharma, is there anyone who can advise? If no one can advise, wait for this old monk to advise you. At this time, a monk came out and said, 'Please, Master, advise.' The Master said, 'This fox spirit (referring to a confused person).' The Master picked up his staff and showed it to the assembly, saying, 'Ordinary people consider it to exist, the Two Vehicles (Śrāvaka and Pratyekabuddha) consider it to be without cause, the enlightened consider it to be illusory, and Bodhisattvas consider it to be empty in its very essence. Monks, when they see a staff, just call it a staff, walk when they walk, and sit when they sit, without any thought.' The Master picked up his staff and showed it to the assembly, saying, 'The staff has transformed into a dragon and swallowed the Qiankun (universe). Where did the mountains, rivers, and great earth come from?' The Master has a verse saying, 'Not revealing the essence of the bones, it is given before speaking. Advancing with murmuring in the mouth, knowing that you are greatly at a loss.' He instructed the assembly, saying, 'The old practitioners everywhere all say that there is something beyond sound and form.' Speaking like this, in the three-room Dharma hall, they are just deluding themselves. They have never dreamed of the purpose of my original teacher. How can they bear the offerings of the donors? On the thirtieth day of the twelfth month, they must repay them individually.' Then he jumped up and said, 'All of you, strive individually.' The Master instructed, saying, 'The lantern is yourself, eating rice with a bowl, the rice is not yourself.' At that time, a monk asked, 'What is it like when the rice is oneself?' The Master said, 'This fox spirit, a villager from the three-family village (a country bumpkin).' He also said, 'Come, come, didn't you say that the rice is yourself?' The monk said yes. The Master said, 'Dreaming in the year of the donkey (impossible). A villager from the three-family village.' Miaoxi said, 'Exhausting one's own mind, laughing at others.' (Exhausting one's own schemes, but being laughed at by others.) The Master quoted Sanping's verse, saying, 'This seeing and hearing is not seeing and hearing.' The Master said, 'What do you call it, making seeing and hearing?' 'No other sound or form can be presented to you.' The Master said, 'What kind of verbal sound and form is there?' 'If you understand this, there is nothing at all.' The Master said, 'What is there?' 'What harm is there in separating or not separating the essence and function?' The Master said, 'Speech is the essence, the essence is speech.' Again, picking up
拄杖云。拄杖是體。燈籠是用。是分不分。不見道。一切智智清凈。
師有時云。大用現前。不存軌則。時有僧便問。如何是大用現前。師拈起拄杖。高聲云。釋迦老子來也。
師舉志公云。如我身空法亦空。千品萬類悉皆同。師云。你立不見立。行不見行。四大五蘊不可得。何處見有山河大地來。是汝每日。把缽盂噇飯。喚甚麼作飯。何處更有一粒米來。
師有時云。要識祖師么。以拄杖指云。祖師在你頭上𨁝跳。要識祖師眼睛么。在你腳跟下。又云。這個是祭鬼神茶飯。然雖如此。鬼神也無厭足。
妙喜云。不見道。留惑潤生。
時有僧。在傍咳嗽一聲。妙喜云。老僧恁么道。有甚麼過。僧擬議。妙喜便打。
師有時云。若說菩提涅槃是。燒楓香。供養你。若說佛祖是。燒黃熟香。供養你。若說超佛越祖之談是。燒餅香供養你。歸依佛法僧。下去。
師有時拈起拂子云。這裡得個入處捏怪也。日本國里說禪。三十三天。有個人出來。喚云。吽吽。特舍兒。擔枷過狀。
師有時云。直得乾坤大地。無纖毫過患。猶是轉句。不見一法。始是半提。須知更有全提底時節。
師云。有三種人。一人因說得悟。一人因喚得悟。一人聞舉。便回去。你道。便回去。意
【現代漢語翻譯】 現代漢語譯本： 拄杖說：『拄杖是本體（體：事物本來的面目）。燈籠是作用（用：事物發揮的功能）。』這是分還是不分呢？沒聽過嗎？一切智智（一切智智：佛的智慧）是清凈的。 老師有時說：『大用（大用：指佛法的作用）顯現目前，就不拘泥於常規法則。』當時有個僧人就問：『如何是大用顯現目前？』老師拿起拄杖，高聲說：『釋迦老子（釋迦老子：指釋迦牟尼佛）來了！』 老師引用志公（志公：南北朝時期的高僧）的話說：『如我身空法亦空，千品萬類悉皆同。』老師說：『你站立時沒看見站立，行走時沒看見行走。四大（四大：地、水、火、風）五蘊（五蘊：色、受、想、行、識）都不可得，哪裡能看見有山河大地來？』你每天拿著缽盂吃飯，把什麼叫做飯？哪裡還有一粒米來？』 老師有時說：『要認識祖師（祖師：指禪宗的歷代祖師）嗎？』用拄杖指著說：『祖師在你頭上跳。』『要認識祖師的眼睛嗎？』『在你腳跟下。』又說：『這個是祭祀鬼神的茶飯。』雖然如此，鬼神也沒有滿足的時候。 妙喜（妙喜：禪宗僧人，即本文中的『師』）說：『沒聽過嗎？留惑潤生（留惑潤生：保留迷惑以滋潤生命）。』 當時有個僧人在旁邊咳嗽一聲。妙喜說：『老僧我這樣說，有什麼過錯嗎？』僧人猶豫不決。妙喜就打了他。 老師有時說：『如果說菩提（菩提：覺悟）涅槃（涅槃：寂滅）是真的，就燒楓香供養你。如果說佛祖是真的，就燒黃熟香供養你。如果說超越佛祖的言論是真的，就燒餅香供養你。歸依佛法僧，下去！』 老師有時拿起拂子說：『這裡得到一個入門之處，真是奇怪。』日本國里說禪，三十三天（三十三天：佛教用語，指欲界第二天），有個人出來，喊道：『吽吽，特舍兒（吽吽，特舍兒：聽不懂的音節）。』擔枷過狀（擔枷過狀：比喻無端受罪）。 老師有時說：『即使整個天地間，沒有絲毫過錯和災患，仍然是轉句（轉句：指沒有徹底領悟）。』『不見一法（不見一法：指不執著于任何事物），才是半提（半提：指領悟了一半）。』須知還有全提（全提：指完全領悟）的時候。 老師說：『有三種人，一種人因為聽了說法而開悟，一種人因為呼喚而開悟，一種人聽了提示，就回去了。』你說，『就回去了』，是什麼意思？
【English Translation】 English version: The staff says: 'The staff is the substance (體: the original appearance of things). The lantern is the function (用: the function of things).』 Is this divided or undivided? Haven't you heard? All-knowing wisdom (一切智智: Buddha's wisdom) is pure. The teacher sometimes says: 'When great function (大用: refers to the function of the Dharma) manifests before you, it does not adhere to conventional rules.' At that time, a monk asked: 'What is great function manifesting before you?' The teacher picked up the staff and said loudly: 'Shakyamuni Buddha (釋迦老子: refers to Shakyamuni Buddha) is here!' The teacher quoted Zhi Gong's (志公: a prominent monk during the Northern and Southern Dynasties) words: 'Like my body is empty, so is the Dharma; the myriad categories are all the same.' The teacher said: 'When you stand, you don't see standing; when you walk, you don't see walking. The four elements (四大: earth, water, fire, wind) and five aggregates (五蘊: form, sensation, perception, volition, consciousness) are unattainable. Where can you see mountains, rivers, and the great earth coming from?' You hold the alms bowl and eat every day, what do you call rice? Where else is there a grain of rice coming from?' The teacher sometimes says: 'Do you want to know the Patriarch (祖師: refers to the successive patriarchs of Zen Buddhism)?' Pointing with the staff, he says: 'The Patriarch is jumping on your head.' 'Do you want to know the Patriarch's eyes?' 'They are under your feet.' He also says: 'This is tea and rice for offering to ghosts and spirits.' Even so, the ghosts and spirits are never satisfied. Miaoxi (妙喜: a Zen monk, i.e., the 'teacher' in this text) says: 'Haven't you heard? Retaining delusion nourishes life (留惑潤生: retaining delusion to nourish life).' At that time, a monk coughed beside him. Miaoxi said: 'Is there anything wrong with what this old monk said?' The monk hesitated. Miaoxi then hit him. The teacher sometimes says: 'If you say that Bodhi (菩提: enlightenment) and Nirvana (涅槃: extinction) are real, then I will burn maple incense to offer to you. If you say that the Buddhas and Patriarchs are real, then I will burn yellow ripe incense to offer to you. If you say that the talk of surpassing the Buddhas and Patriarchs is real, then I will burn sesame cake incense to offer to you. Take refuge in the Buddha, the Dharma, and the Sangha, go down!' The teacher sometimes picks up the whisk and says: 'To get an entry point here is really strange.' In Japan, they talk about Zen. In the Thirty-three Heavens (三十三天: a Buddhist term, referring to the second heaven of the desire realm), someone comes out and shouts: 'Hum hum, te sher (吽吽，特舍兒: unintelligible syllables).' Carrying a cangue and passing the judgment (擔枷過狀: a metaphor for suffering unjustly). The teacher sometimes says: 'Even if the entire universe has no slightest fault or calamity, it is still a turning phrase (轉句: refers to not having completely understood).' 'Not seeing a single dharma (不見一法: refers to not being attached to anything) is only half the lifting (半提: refers to understanding half of it).' You must know that there is still a time for the whole lifting (全提: refers to complete understanding). The teacher says: 'There are three kinds of people: one person becomes enlightened by hearing the Dharma, one person becomes enlightened by being called, and one person hears the hint and goes back.' You say, 'goes back,' what does that mean?'
作么生。復云。也好與三十棒。
師一日云。盡十方世界。乾坤大地。天下老和尚。以拄杖一劃云。百雜碎。
雪竇云。是即是。要且未有出身之路。如今拄杖。在雪竇手裡。復橫按云。東西南北。甚處得來。
師一日云。三乘十二分教。達磨西來。放過即不可。若不妨過。不消一喝。
師一日云。聞聲悟道。見色明心。作么生是聞聲悟道。見色明心。乃云。觀世音菩薩。將錢買胡餅。放不手云。元來卻是饅頭。
師一日云。真空不壞有。真空不異色。
僧問。作么生是真空。師云。還聞鐘聲么。云此是鐘聲。師云。驢年夢見么。
師有時云。平地上。死人無數。過得荊棘林者。是好手。
有僧云。與么則堂中第一座。有長處也。師云。蘇嚕囌嚕。
師有時云。光不透脫。有兩般病。一切處不明。面前有物。是一。
又透得一切法空。隱隱地。似有個物相似。亦是光不透脫。
又法身。亦有兩種病。得到法身。為法執不忘。己見猶存。坐在法身邊。是一。
直饒透得法身去。放過即不可。子細撿點來。有甚氣息。亦是病。
妙喜云。不用作禪會。不用作道會。不用作向上商量。此是雲門老漢。據實而論。我恁么道。有沒量罪過。汝
【現代漢語翻譯】 現代漢語譯本： 問：『作么生？』（意為：如何是？/這是什麼？） 答：『也好與三十棒。』（也應該打三十棒。） 師父有一天說：『盡十方世界，乾坤大地，天下老和尚，』用拄杖一劃說：『百雜碎。』 雪竇（Xuedou，人名）說：『是即是，要且未有出身之路。如今拄杖，在雪竇手裡，』又橫著拄杖說：『東西南北，甚處得來？』 師父有一天說：『三乘十二分教（San cheng shi er fen jiao，佛教教義分類），達磨（Damo，菩提達摩）西來，放過即不可，若不妨過，不消一喝。』 師父有一天說：『聞聲悟道，見色明心，作么生是聞聲悟道，見色明心？』於是說：『觀世音菩薩（Guan Shi Yin Pusa，Avalokiteśvara），將錢買胡餅，放不手說：元來卻是饅頭。』 師父有一天說：『真空不壞有，真空不異色。』 有僧人問：『作么生是真空？』師父說：『還聞鐘聲么？』僧人說：『此是鐘聲。』師父說：『驢年夢見么？』 師父有時說：『平地上，死人無數，過得荊棘林者，是好手。』 有僧人說：『與么則堂中第一座，有長處也。』師父說：『蘇嚕囌嚕。』 師父有時說：『光不透脫，有兩般病。一切處不明，面前有物，是一。 又透得一切法空，隱隱地，似有個物相似，亦是光不透脫。 又法身（Fashen，Dharmakaya），亦有兩種病。得到法身，為法執不忘，己見猶存，坐在法身邊，是一。 直饒透得法身去，放過即不可，子細撿點來，有甚氣息，亦是病。 妙喜（Miaoxi，人名）說：『不用作禪會，不用作道會，不用作向上商量。此是雲門（Yunmen，人名）老漢，據實而論。我恁么道，有沒量罪過，汝。』
【English Translation】 English version: Question: 'What is it?' Answer: 'It deserves thirty blows.' One day, the master said: 'The entire ten directions world, the universe, all the old monks in the world,' with a strike of his staff, he said: 'All shattered to pieces.' Xuedou (a name) said: 'It is so, but there is still no way out. Now the staff is in Xuedou's hand,' and holding the staff horizontally, he said: 'From where do the east, west, north, and south come?' One day, the master said: 'The Three Vehicles and Twelve Divisions of Teachings (San cheng shi er fen jiao, classifications of Buddhist teachings), Bodhidharma (Damo) came from the West, it is unacceptable to let it pass; if it does not hinder, a shout is unnecessary.' One day, the master said: 'Hearing sound, realizing the Way; seeing form, illuminating the mind. What is hearing sound, realizing the Way; seeing form, illuminating the mind?' Then he said: 'Avalokiteśvara Bodhisattva (Guan Shi Yin Pusa) uses money to buy sesame cakes, but doesn't let go, saying: Originally, it's steamed buns.' One day, the master said: 'True emptiness does not destroy existence; true emptiness is not different from form.' A monk asked: 'What is true emptiness?' The master said: 'Do you hear the sound of the bell?' The monk said: 'This is the sound of the bell.' The master said: 'Are you dreaming of it in the year of the donkey?' Sometimes the master said: 'On flat ground, countless people die; those who can pass through the thorny forest are skilled.' A monk said: 'In that case, the first seat in the hall must have some merit.' The master said: 'Sulu Sulu.' Sometimes the master said: 'Light not penetrating has two kinds of sickness. Not being clear in all places, having something in front of you, is one. Also, penetrating all dharmas as empty, faintly, seeming to have something similar, is also light not penetrating. Also, the Dharmakaya (Fashen) also has two kinds of sickness. Attaining the Dharmakaya, being attached to the Dharma and not forgetting it, still retaining one's own views, sitting beside the Dharmakaya, is one. Even if you penetrate the Dharmakaya, it is unacceptable to let it pass; if you examine it carefully, what breath is there? That is also a sickness. Miaoxi (a name) said: 'There is no need to hold a Chan gathering, no need to hold a Dao gathering, no need to discuss upwards. This is old man Yunmen (a name), speaking truthfully. If I say it like this, there are immeasurable sins, you.'
若撿點得出。許你具擇法眼。若撿點不出。且向雲門葛藤里參。
師嘗舉。馬大師云。一切語言。是提婆宗。以這個為主。乃云。好語。只是無人問。
時有僧問。如何是提婆宗。師云。西天九十六種。汝是最下種。
雪竇云。赤幡。被這僧奪卻了也。
師舉臨濟三句。問塔主云。只如塔中和尚。得第幾句。主無對。師云。你問我。主便問。師云。不快即道。主云。作么生是不快即道。師云。一不成。二不是。
師問臥龍。明己底人。還見有己么。龍云。不見有己。始明得己。
師又問。長連床上。學得底。是第幾機。龍云。第二機。師云。作么生是第一機。龍云。緊峭草鞋。
妙喜云。騎賊馬趕賊隊。借婆帔子拜婆年。
僧舉灌溪語。問師。十方無壁落。四面亦無門。凈裸裸赤灑灑。沒可把。作么生。師云。與么道即易。也大難出。僧云。上座不肯他與么道那。師云。適來是你恁么舉那。云是。師云。驢年夢見灌溪么。云某甲話在。師云。我問你。十方無壁落。四面亦無門。凈裸裸赤灑灑。沒可把。你道。大梵天王。與帝釋。商量甚麼事。云豈於他事。師喝云。逐隊吃飯漢。
師到天童。童問。你還定當得么。師云。和尚道甚麼。童云。不會。即目前包裹
【現代漢語翻譯】 現代漢語譯本： 如果能辨別出來，就認可你具有選擇正法的智慧眼。如果辨別不出來，就去雲門宗的言語機鋒里參究。
老師曾經引用馬祖大師的話說：『一切語言，都是提婆宗（Deva school，印度教派別）的宗旨。』以這個為主旨，於是說：『好的話語，只是沒有人提問。』
當時有僧人問：『如何是提婆宗？』老師說：『西天九十六種外道，你是最下等的一種。』
雪竇禪師評論說：『赤幡（Red flag，比喻勝利或真理）被這個僧人奪走了。』
老師引用臨濟義玄禪師的三句，問塔主：『那麼塔中的和尚，領會了第幾句？』塔主沒有回答。老師說：『你問我。』塔主便問。老師說：『不痛快就說出來。』塔主說：『怎樣是不痛快就說出來？』老師說：『一不成，二不是。』
老師問臥龍：『明白自己的人，還看得到有「己」的存在嗎？』臥龍說：『看不到有「己」的存在，才算真正明白了自己。』
老師又問：『在長連床上，學到的東西，是第幾機？』臥龍說：『第二機。』老師說：『怎樣是第一機？』臥龍說：『緊峭草鞋。』
妙喜禪師評論說：『騎著強盜的馬追趕強盜的隊伍，藉著別人的衣服拜別人的年。』
有僧人引用灌溪志閑禪師的話，問老師：『十方沒有墻壁阻隔，四面也沒有門。清凈裸露赤條條，沒有什麼可以把握。』老師說：『這樣說很容易，但要真正做到卻很難。』僧人說：『上座不認可他這樣說嗎？』老師說：『剛才不是你這樣引用的嗎？』僧人說是。老師說：『驢年才能夢見灌溪禪師吧。』僧人說：『我話就在這裡。』老師說：『我問你，十方沒有墻壁阻隔，四面也沒有門。清凈裸露赤條條，沒有什麼可以把握。你說，大梵天王（Mahabrahma，色界天之主）與帝釋天（Indra，忉利天之主）在商量什麼事？』僧人說：『豈是其他的事。』老師喝斥道：『只會跟著隊伍吃飯的傢伙。』
老師到天童山，天童正覺禪師問：『你還能確定得了嗎？』老師說：『和尚說什麼？』天童禪師說：『不會，就在眼前包裹著。』
【English Translation】 English version: If you can discern it, I will acknowledge that you possess the eye of wisdom to choose the Dharma. If you cannot discern it, then go and investigate within the verbal intricacies of the Yunmen (Cloud Gate) school.
The Master once quoted Great Master Ma (Mazu Daoyi) as saying, 'All language is the tenet of the Deva school (Deva school, a Hindu sect).' Taking this as the main point, he then said, 'Good words, it's just that no one asks.'
At that time, a monk asked, 'What is the Deva school?' The Master said, 'Of the ninety-six kinds of heretics in the Western Heaven (India), you are the lowest kind.'
Zen Master Xuedou (Snowy Valley) commented, 'The red flag (Red flag, a metaphor for victory or truth) has been seized by this monk.'
The Master quoted the three phrases of Linji Yixuan (Linji, Rinzai), asking the Pagoda Master, 'So, which phrase has the monk in the pagoda comprehended?' The Pagoda Master had no reply. The Master said, 'You ask me.' The Pagoda Master then asked. The Master said, 'If you are not comfortable, then say so.' The Pagoda Master said, 'How is it to be uncomfortable and then say so?' The Master said, 'One is not right, two is not it.'
The Master asked Wolong (Crouching Dragon), 'Does a person who understands themselves still see the existence of a 'self'?' Wolong said, 'Only by not seeing the existence of a 'self' can one truly understand oneself.'
The Master further asked, 'What level of understanding is attained by those who study on the long meditation platform?' Wolong said, 'The second level.' The Master said, 'What is the first level?' Wolong said, 'Tightly woven straw sandals.'
Zen Master Miaoxi (Wonderful Joy) commented, 'Riding a thief's horse to chase the thief's gang, borrowing someone else's clothes to celebrate their New Year.'
A monk quoted the words of Guānxi Zhìxián (Guankei) and asked the Master, 'The ten directions have no walls, and the four sides have no doors. Pure, naked, and bare, there is nothing to grasp. What is it?' The Master said, 'It is easy to say it like that, but very difficult to truly realize it.' The monk said, 'Does the Venerable not approve of him saying it like that?' The Master said, 'Wasn't it you who quoted it like that just now?' The monk said, 'Yes.' The Master said, 'You'll only dream of Guankei in the year of the donkey (a long time from now).' The monk said, 'My words are right here.' The Master said, 'I ask you, the ten directions have no walls, and the four sides have no doors. Pure, naked, and bare, there is nothing to grasp. What do you say, what are Mahabrahma (Mahabrahma, lord of the Form Realm) and Indra (Indra, lord of the Trayastrimsa Heaven) discussing?' The monk said, 'How could it be other matters?' The Master scolded, 'A fellow who only knows how to eat with the crowd.'
The Master arrived at Tiantong (Heavenly Child) Mountain. Zen Master Tiantong Zhengjue (Heavenly Child Correct Enlightenment) asked, 'Are you still able to be certain?' The Master said, 'What does the Venerable say?' Zen Master Tiantong said, 'If you don't understand, it's right here, wrapped up in front of you.'
。師云。會即目前包裹。
師因鵝湖上堂。有云。莫道未了底人。長時浮逼逼地。設使了得底人。明明知得有去處。尚乃浮逼逼地。
師下堂。舉問首座。適來和尚示眾。意作么生。座云。浮逼逼地。師云。首座久在此住。頭白齒黃。作這個語話。座云。上座又作么生。師云。要道即得。見即便見。若不見。且莫亂道。座云。只如堂頭道浮逼逼地。又作么生。師云。頭上著枷。腳下著杻。座云。與么則無佛法也。師云。此是文殊普賢。大人境界。
大溈喆云。大凡撥草瞻風。須是其人。雲門可謂青天霹靂。旱地震雷。直得魂慮變懾。不見道。驚群須是英靈漢。敵勝還他師子兒。
師在浙中。蘊和尚會中。喫茶次。蘊垂語云。見聞覺知是法。法離見聞覺知。作么生。
時有僧云。見定如今目前。一切見聞覺知是法。法亦不可得。師遂拍手一下。蘊舉頭。師云。猶欠一著在。蘊云。我到這裡。卻不會。
𤦆長老。舉菩薩手中幡。問師。作么生。師云。你是無禮漢。𤦆云。作么生無禮。師云。是你外道奴。也作不得。
師問首座。你道。乾坤大地。與你自己。是同是別。座云同。師云。一切物命。蛾𧋪蟻子。與你自己。是同是別。座云同。師云。你為甚麼。干戈相待。
【現代漢語翻譯】 現代漢語譯本： 師父說：『領會了，當下就是全部。』
師父在鵝湖上堂說法，說道：『不要說那些尚未開悟的人，長時間都在迷茫困惑中。即使是那些已經開悟的人，明明知道有歸宿之處，仍然還是在迷茫困惑中。』
師父下座后，問首座：『剛才和尚我向大眾開示，意圖是什麼？』首座說：『迷茫困惑。』師父說：『首座你在這裡住了這麼久，頭髮都白了，牙齒也掉了，還說這種話。』首座說：『上座你又怎麼說？』師父說：『要說就能說出來，要見就能見到。如果見不到，就不要胡說八道。』首座說：『那麼堂頭您說「迷茫困惑」，又是什麼意思呢？』師父說：『頭上戴著枷鎖，腳下套著鐐銬。』首座說：『這樣說就沒有佛法了。』師父說：『這是文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）這些大人物的境界。』
大溈喆（Dawei Zhe）說：『大凡撥開草叢觀察風向，必須是那個人才行。雲門（Yunmen）可謂是青天霹靂，旱地雷鳴，直接讓人魂魄驚散，思緒震懾。沒聽過嗎？驚動群獸必須是英勇的獵人，戰勝敵人還得是獅子一樣的勇士。』
師父在浙中，在蘊和尚（Yun heshang）的法會上，喝茶的時候，蘊和尚垂語說：『見聞覺知是法，法離開了見聞覺知，又是什麼？』
當時有個僧人說：『見聞覺知當下就在眼前，一切見聞覺知就是法，法也是不可得的。』師父於是拍了一下手。蘊和尚抬頭。師父說：『還欠缺一點。』蘊和尚說：『我到這裡，卻不會了。』
𤦆長老（𤦆 zhanglao）舉起菩薩手中的幡，問師父：『這是什麼？』師父說：『你真是個無禮的人。』𤦆長老說：『怎麼無禮了？』師父說：『你這個外道奴，也做不到。』
師父問首座：『你說，乾坤大地，和你自己，是相同還是不同？』首座說：『相同。』師父說：『一切物命，飛蛾、螞蟻，和你自己，是相同還是不同？』首座說：『相同。』師父說：『你為什麼還要互相爭鬥？』
【English Translation】 English version: The Master said, 'To understand is to be fully encompassed by the present moment.'
The Master, while giving a Dharma talk at Goose Lake, said, 'Don't say that those who haven't understood are constantly in a state of confusion and perplexity. Even those who have understood, who clearly know where they are going, are still in a state of confusion and perplexity.'
After descending from the Dharma seat, the Master asked the head monk, 'What was the meaning of my Dharma talk to the assembly just now?' The head monk said, 'Confusion and perplexity.' The Master said, 'You've been here for so long, your hair has turned white and your teeth have fallen out, and you still say such things?' The head monk said, 'What would you say, Venerable Sir?' The Master said, 'If you can speak, then speak; if you can see, then see. If you can't see, then don't speak nonsense.' The head monk said, 'Then what did the Abbot mean by saying "confusion and perplexity"?' The Master said, 'Wearing a yoke on your head and shackles on your feet.' The head monk said, 'If that's the case, then there is no Buddha-dharma.' The Master said, 'This is the realm of great beings like Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows).'
Dawei Zhe (Dawei Zhe) said, 'Generally, to part the grass and observe the wind, it must be the right person. Yunmen (Yunmen) can be described as a thunderbolt from a clear sky, thunder in a drought, directly causing the soul to scatter and thoughts to be shaken. Haven't you heard? To startle the herd, you must be a heroic hunter; to defeat the enemy, you must be a lion-like warrior.'
When the Master was in Zhejiang, at a Dharma gathering of Yun heshang (Yun heshang), while drinking tea, Yun heshang offered a saying, 'Seeing, hearing, and knowing are Dharma. What is it apart from seeing, hearing, and knowing?'
At that time, a monk said, 'Seeing, hearing, and knowing are right before us. All seeing, hearing, and knowing are Dharma, and Dharma is also unattainable.' The Master then clapped his hands once. Yun heshang looked up. The Master said, 'Still lacking something.' Yun heshang said, 'I've come this far, but I don't understand.'
Elder 𤦆 (𤦆 zhanglao) raised the pennant in the Bodhisattva's hand and asked the Master, 'What is this?' The Master said, 'You are a rude person.' Elder 𤦆 said, 'How am I rude?' The Master said, 'Even you, a heretical slave, cannot do it.'
The Master asked the head monk, 'Tell me, are the universe and yourself the same or different?' The head monk said, 'The same.' The Master said, 'Are all living beings, moths, and ants, the same or different from yourself?' The head monk said, 'The same.' The Master said, 'Why then do you treat each other with hostility?'
師雲遊。到江西。陳操尚書。請吃飯。
陳問。三乘教典。即不問。儒書更不在言。作么生是行腳事。師云。曾問幾人來。陳雲。即今問上座。師云。即今且致。作么生是教意。陳雲。黃卷赤軸。師云。這個是語言文字。作么生是教意。陳雲。口欲談而詞喪。心欲緣而慮忘。師云。口欲談而詞喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。陳無對。師云。見說尚書。看法華經。是否。云是。師云。經中道。治世語言。資生產業。皆與實相。不相違背。且道非非想天。有幾人退位。陳又無對。師云。尚書且莫草草。十經五論。師僧拋卻。入叢林。十年二十年。尚不奈何。尚書又爭會得。陳作禮云。某甲罪過。
師問直歲。甚處來。云割茆來。師云。割得幾個祖師。歲云。三百個。師云。朝三千暮八百。東家杓柄長。西家杓柄短。又作么生。歲無語。師便打。
師問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云。是。師云。語墮了也。
妙喜云。驢揀濕處尿。
大溈果頌云。萬丈龍門勢倚空。懸崖撒手辨魚龍。時人只看絲綸上。不見蘆花對蓼紅。
師問僧。甚處人。云新羅人。師云。將甚麼過海。云草賊大敗。師云。為甚麼在我手裡。云恰是。師云。一任𨁝跳。
【現代漢語翻譯】 現代漢語譯本： 趙州禪師雲遊，來到江西，陳操尚書請他吃飯。
陳操問：『三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）的教典，暫且不問。儒家的書籍更不在話下。怎樣才是行腳參訪這件事呢？』趙州禪師說：『你曾經問過多少人？』陳操說：『現在問您。』趙州禪師說：『現在姑且放下。怎樣是教義的精髓？』陳操說：『黃色的書卷，紅色的書軸。』趙州禪師說：『這些是語言文字。怎樣是教義的精髓？』陳操說：『口想說卻找不到合適的詞語，心想攀緣卻忘記了思慮。』趙州禪師說：『口想說卻找不到合適的詞語，是爲了應對有言語的情況。心想攀緣卻忘記了思慮，是爲了應對妄想。怎樣才是教義的精髓？』陳操無言以對。趙州禪師說：『聽說尚書您看《法華經》（Saddharma Puṇḍarīka Sūtra），是嗎？』陳操說是。趙州禪師說：『經中說，治理世事的言語，維持生計的產業，都與實相（tathatā）不相違背。那麼，非想非非想天（Naisaṃjñānāsaṃjñāyatana）有多少人退位呢？』陳操又無言以對。趙州禪師說：『尚書您且莫草率。十經五論，僧人拋棄后，進入叢林，十年二十年，尚且不能完全領會，尚書您又怎麼會懂得呢？』陳操作揖說：『我犯了過錯。』
趙州禪師問直歲（寺院中負責具體事務的僧人）：『從哪裡來？』直歲說：『割茅草來。』趙州禪師說：『割了幾個祖師（指有證悟的禪師）？』直歲說：『三百個。』趙州禪師說：『早上三千，晚上八百，東家的勺柄長，西家的勺柄短，又該怎麼說？』直歲無話可說，趙州禪師便打了他。
趙州禪師問僧人：『光明寂照遍河沙，豈不是張拙秀才的話？』僧人說是。趙州禪師說：『這話落入下乘了。』
妙喜禪師說：『驢子專挑濕的地方撒尿。』
大溈果禪師頌道：『萬丈龍門山勢高聳入雲，懸崖撒手才能辨別真龍和魚。世人只看釣魚的絲線，卻不見蘆花與蓼花相映成紅。』
趙州禪師問僧人：『哪裡人？』僧人說是新羅（Silla，古代朝鮮國家）人。趙州禪師說：『帶什麼過海？』僧人說：『草寇大敗。』趙州禪師說：『為什麼在我手裡？』僧人說：『正是。』趙州禪師說：『任你跳躍。』
English version: Master Zhao Zhou traveled to Jiangxi, where Chen Cao, a high-ranking official, invited him for a meal.
Chen asked, 'The teachings of the Three Vehicles (Sānyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) I will not ask about. Confucian texts are even further from the point. What is the matter of pilgrimage?' Master Zhao Zhou said, 'How many people have you asked?' Chen said, 'I am asking you now, venerable monk.' Master Zhao Zhou said, 'Let's put that aside for now. What is the essence of the teachings?' Chen said, 'Yellow scrolls and red axes.' Master Zhao Zhou said, 'These are words and letters. What is the essence of the teachings?' Chen said, 'The mouth wants to speak but words fail; the mind wants to grasp but thoughts are forgotten.' Master Zhao Zhou said, 'The mouth wants to speak but words fail, that is in response to speech. The mind wants to grasp but thoughts are forgotten, that is in response to delusion. What is the essence of the teachings?' Chen was speechless. Master Zhao Zhou said, 'I hear that you, Official Chen, read the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), is that so?' Chen said yes. Master Zhao Zhou said, 'The sutra says, 'The language of governing the world, the industries that support life, all are not contrary to true reality (tathatā).' Then, how many people have retired from the Heaven of Neither Perception Nor Non-Perception (Naisaṃjñānāsaṃjñāyatana)?' Chen was again speechless. Master Zhao Zhou said, 'Official Chen, do not be so hasty. Even if monks abandon the ten sutras and five treatises and enter the monastery for ten or twenty years, they still may not fully understand. How could you possibly understand?' Chen bowed and said, 'I am at fault.'
Master Zhao Zhou asked the monastery supervisor, 'Where are you coming from?' The supervisor said, 'From cutting thatch.' Master Zhao Zhou said, 'How many ancestral teachers (referring to enlightened Zen masters) did you cut?' The supervisor said, 'Three hundred.' Master Zhao Zhou said, 'Three thousand in the morning, eight hundred in the evening; the ladle handle is long in the east, the ladle handle is short in the west. What do you say to that?' The supervisor was speechless, and Master Zhao Zhou struck him.
Master Zhao Zhou asked a monk, 'The light of stillness shines everywhere like the sands of the Ganges, isn't that the words of Scholar Zhang Zhuo?' The monk said yes. Master Zhao Zhou said, 'The words have fallen into a lower vehicle.'
Master Miaoxi said, 'The donkey chooses wet places to urinate.'
Master Dawei Guo praised, 'The ten-thousand-foot Dragon Gate stands tall against the sky; letting go from the cliff's edge distinguishes dragons from fish. People only look at the fishing line, but do not see the reeds and smartweed reflecting red.'
Master Zhao Zhou asked a monk, 'Where are you from?' The monk said he was from Silla (an ancient Korean kingdom). Master Zhao Zhou said, 'What did you bring across the sea?' The monk said, 'The grass bandits were utterly defeated.' Master Zhao Zhou said, 'Why are they in my hands?' The monk said, 'Exactly.' Master Zhao Zhou said, 'Jump as you please.'
【English Translation】 Modern Chinese translation: Zen Master Zhao Zhou traveled to Jiangxi, where Chen Cao, a high-ranking official, invited him for a meal.
Chen Cao asked: 'The teachings of the Three Vehicles (Sānyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), I will not ask about for now. Confucian books are even further from the point. What is the matter of pilgrimage?' Zen Master Zhao Zhou said: 'How many people have you asked?' Chen Cao said: 'I am asking you now.' Zen Master Zhao Zhou said: 'Let's put that aside for now. What is the essence of the teachings?' Chen Cao said: 'Yellow scrolls and red axes.' Zen Master Zhao Zhou said: 'These are words and letters. What is the essence of the teachings?' Chen Cao said: 'The mouth wants to speak but cannot find the right words; the mind wants to grasp but thoughts are forgotten.' Zen Master Zhao Zhou said: 'The mouth wants to speak but cannot find the right words, that is in response to speech. The mind wants to grasp but thoughts are forgotten, that is in response to delusion. What is the essence of the teachings?' Chen Cao was speechless. Zen Master Zhao Zhou said: 'I heard that you, Official Chen, read the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), is that so?' Chen Cao said yes. Zen Master Zhao Zhou said: 'The sutra says, 'The language of governing the world, the industries that support life, all are not contrary to true reality (tathatā).' Then, how many people have retired from the Heaven of Neither Perception Nor Non-Perception (Naisaṃjñānāsaṃjñāyatana)?' Chen Cao was again speechless. Zen Master Zhao Zhou said: 'Official Chen, do not be so hasty. Even if monks abandon the ten sutras and five treatises and enter the monastery for ten or twenty years, they still may not fully understand. How could you possibly understand?' Chen Cao bowed and said: 'I am at fault.'
Zen Master Zhao Zhou asked the monastery supervisor: 'Where are you coming from?' The supervisor said: 'From cutting thatch.' Zen Master Zhao Zhou said: 'How many ancestral teachers (referring to enlightened Zen masters) did you cut?' The supervisor said: 'Three hundred.' Zen Master Zhao Zhou said: 'Three thousand in the morning, eight hundred in the evening; the ladle handle is long in the east, the ladle handle is short in the west. What do you say to that?' The supervisor was speechless, and Zen Master Zhao Zhou struck him.
Zen Master Zhao Zhou asked a monk: 'The light of stillness shines everywhere like the sands of the Ganges, isn't that the words of Scholar Zhang Zhuo?' The monk said yes. Zen Master Zhao Zhou said: 'The words have fallen into a lower vehicle.'
Zen Master Miaoxi said: 'The donkey chooses wet places to urinate.'
Zen Master Dawei Guo praised: 'The ten-thousand-foot Dragon Gate stands tall against the sky; letting go from the cliff's edge distinguishes dragons from fish. People only look at the fishing line, but do not see the reeds and smartweed reflecting red.'
Zen Master Zhao Zhou asked a monk: 'Where are you from?' The monk said he was from Silla (an ancient Korean kingdom). Zen Master Zhao Zhou said: 'What did you bring across the sea?' The monk said: 'The grass bandits were utterly defeated.' Zen Master Zhao Zhou said: 'Why are they in my hands?' The monk said: 'Exactly.' Zen Master Zhao Zhou said: 'Jump as you please.'
雪竇云。雲門老漢。龍頭蛇尾。放過這漢。為甚麼在我手裡。恰是。臂脊便棒。
師問僧。近離甚處。云西禪。師云。西禪有何言句。僧展兩手。師與一掌。僧云。某甲話在。師卻展兩手。僧無語。師又打。
師到庫下。見一僧。乃問。作甚麼。云設供。師云。你是甚處人。云某處人。師喚典座。與這僧。設卻供。
大溈喆云。雲門一期慈悲。卻成多事。當時便回去。免見掛後人唇齒。良久云。若不登樓望。焉知滄海深。
師問僧。甚處來。云江西。師云。江西一隊老漢。寐語住也未。僧無語。
后舉似法眼。眼云。大小云門。被這僧勘破。
師問僧。近離甚處。雲南岳。師云。我不曾與人葛藤。近前來。僧近前師。云去。
僧問。如何是法身向上事。師云。向上。與你道。即不難。作么生是法身。云請和尚鑒。師云。鑒即且致。作么生是法身。云與么與么。師云。這個是長連床上。學得底我且問你。法身還吃飯么。僧無對。
雪竇云。將成九仞之山。不進一簣之土。過在甚麼處 梁家庵主云。雲門直得入泥入水。
有一僧。罷經論。來參師。問云。未到雲門時。恰似初生月。及乎到來。曲彎彎地。師云。是你道那。云是。師云。甚好。我問汝。作么生是
【現代漢語翻譯】 現代漢語譯本： 雪竇禪師評論說：『雲門老漢（Yunmen Laohan，指雲門文偃禪師），龍頭蛇尾。放過了這個人，為什麼在我手裡，卻恰恰是，舉起臂膀就打。』
師父問僧人：『最近從哪裡來？』僧人回答：『西禪。』師父問：『西禪有什麼言語？』僧人伸出兩手。師父打了他一掌。僧人說：『我話還沒說完呢。』師父也伸出兩手。僧人無語。師父又打了他。
師父到庫房，看見一個僧人，就問：『做什麼？』僧人回答：『準備齋供。』師父問：『你是哪裡人？』僧人回答：『某地人。』師父叫來典座（Dianzuo，寺院中負責管理事務的僧人），讓為這個僧人準備齋供。
大溈喆禪師評論說：『雲門禪師一時的慈悲，卻成了多事。當時就應該回去，免得被後人議論。』停頓了很久，又說：『如果不登上高樓遠望，怎麼知道滄海有多深呢？』
師父問僧人：『從哪裡來？』僧人回答：『江西。』師父問：『江西的一群老漢，說夢話的習慣改了嗎？』僧人無語。
後來有人把這件事告訴法眼禪師，法眼禪師說：『了不起的雲門禪師，被這個僧人看穿了。』
師父問僧人：『最近從哪裡來？』僧人回答：『南嶽。』師父說：『我不曾與人糾纏不清，靠近前來。』僧人靠近師父。師父說：『去。』
僧人問：『什麼是法身（Fashen，佛的真身）向上之事？』師父說：『向上，告訴你，並不難。怎麼是法身？』僧人說：『請和尚指點。』師父說：『指點暫且放下，怎麼是法身？』僧人說：『這樣這樣。』師父說：『這些是從長連床上學來的東西。我且問你，法身還吃飯嗎？』僧人無言以對。
雪竇禪師評論說：『將要堆成九仞高的山，卻不肯再進一步填上一筐土。過錯在哪裡呢？』梁家庵主說：『雲門禪師真是能夠入泥入水。』
有一個僧人，停止了經論的學習，來參拜師父，問道：『未到雲門時，恰似初生的月亮，及至到來，卻是彎彎曲曲的。』師父說：『是你說的嗎？』僧人回答：『是。』師父說：『很好。我問你，怎麼是……』
【English Translation】 English version: Xuedou commented: 'Old man Yunmen (Yunmen Laohan, referring to Zen Master Yunmen Wenyan), a dragon's head and a snake's tail. Letting this man go, why is it that in my hands, it is precisely, raising my arm and striking.'
The master asked a monk: 'Where have you come from recently?' The monk replied: 'Xichan.' The master asked: 'What sayings are there at Xichan?' The monk stretched out both hands. The master slapped him once. The monk said: 'I haven't finished speaking yet.' The master also stretched out both hands. The monk was speechless. The master struck him again.
The master went to the storehouse and saw a monk, and asked: 'What are you doing?' The monk replied: 'Preparing offerings.' The master asked: 'Where are you from?' The monk replied: 'From such and such place.' The master called the superintendent (Dianzuo, the monk in charge of managing affairs in the monastery) and asked him to prepare offerings for this monk.
Dawei Zhe commented: 'Yunmen's momentary compassion turned into meddling. He should have gone back then, to avoid being talked about by later generations.' After a long pause, he added: 'If you don't climb the tower to look out, how will you know the depth of the vast sea?'
The master asked a monk: 'Where do you come from?' The monk replied: 'Jiangxi.' The master asked: 'Have the old men in Jiangxi stopped talking in their sleep?' The monk was speechless.
Later, someone told Zen Master Fayan about this, and Zen Master Fayan said: 'The great Zen Master Yunmen was seen through by this monk.'
The master asked a monk: 'Where have you come from recently?' The monk replied: 'Nanyue.' The master said: 'I have never entangled with people, come closer.' The monk approached the master. The master said: 'Go.'
The monk asked: 'What is the matter of upward progress of the Dharmakaya (Fashen, the true body of the Buddha)?' The master said: 'Upward, telling you is not difficult. What is the Dharmakaya?' The monk said: 'Please enlighten me, Master.' The master said: 'Enlightenment aside for now, what is the Dharmakaya?' The monk said: 'Like this, like that.' The master said: 'These are things learned from the long benches. I ask you, does the Dharmakaya eat?' The monk was speechless.
Xuedou commented: 'About to build a mountain of nine ren (ancient unit of length), but unwilling to add even a basket of earth. Where is the fault?' Hermit Liangjia said: 'Yunmen truly can enter the mud and water.'
There was a monk who stopped studying scriptures and came to visit the master, asking: 'Before arriving at Yunmen, it was like a crescent moon, but upon arrival, it is crooked.' The master said: 'Is that what you say?' The monk replied: 'Yes.' The master said: 'Very good. I ask you, what is...'
初生月。僧斫額。作望月勢。師云。你如此。已后失卻目去在。
僧經旬卻來。師云。你還會也未。云未會。師云。你問我。僧便問。如何是初生月。師云。曲彎彎地。僧罔措。後果失目。
瑯瑘覺云。且道。佛法有靈驗么。如今若有問瑯瑘。如何是初生月。向道。經堂前打板聲。
白雲端云。這僧失卻目。雲門和鼻孔不見。雖然如是。家住州西。
師問僧。甚處來。云禮塔來。師云。謔我。云某甲實禮塔來。師云。五戒也不持。
汾州云。彼此相鈍置。
僧問。十方薄伽梵。即不問。如何是一路涅槃門。師云。我道不得。雲和尚為甚麼道不得。師云。你舉話即得。
雪竇云。淺水無魚。徒勞下釣。
僧問。秋初夏末。前程忽有人問。作么生祗對。師云。大眾退後。僧云。未審過在甚麼處。師云。還我九十日飯錢來。
大溈喆云。這僧貪程太速。致使雲門。隨索飯錢。如今還有識雲門者么。良久云。不是弄潮人。休入洪波里。
僧問。佛法如水中月。是否。師云。清波無透路。雲和尚從何而得。師云。再問復何來。云便與么去時如何。師云。重疊關山路。
僧問。如何是雲門一曲。師云。臘月二十五。云唱者如何。師云。且緩緩。
僧問
【現代漢語翻譯】 現代漢語譯本： 一個剛剃度的和尚，在額頭上用刀劃出新月的形狀，模仿望月的姿勢。雲門文偃禪師（Yunmen Wenyan，雲門宗創始人）說：『你這樣做，以後會失去眼睛的。』
過了十天，這個和尚又來了。雲門文偃禪師問：『你領會了嗎？』和尚說：『沒有領會。』雲門文偃禪師說：『你問我。』和尚就問：『如何是初生月？』雲門文偃禪師說：『曲彎彎地。』和尚不知所措，後來果然瞎了眼睛。
瑯玡慧覺禪師（Langye Huijue）說：『你們說，佛法有靈驗嗎？』現在如果有人問瑯玡慧覺禪師：『如何是初生月？』我會說：『經堂前打板聲。』
白雲守端禪師（Baiyun Shouduan）說：『這和尚失去了眼睛，雲門文偃禪師的鼻孔也看不見了。』雖然如此，他家住在州西。
雲門文偃禪師問一個僧人：『從哪裡來？』僧人說：『禮塔來。』雲門文偃禪師說：『戲弄我。』僧人說：『我確實是禮塔來的。』雲門文偃禪師說：『五戒也不持。』
汾州無業禪師（Fenzhou Wuye）說：『彼此互相耽誤。』
一個僧人問：『十方諸佛（薄伽梵，Bhagavan）暫且不問，如何是一路涅槃門？』雲門文偃禪師說：『我說不得。』僧人說：『和尚為什麼說不得？』雲門文偃禪師說：『你提問就可以。』
雪竇重顯禪師（Xuedou Chongxian）說：『淺水無魚，徒勞下釣。』
一個僧人問：『秋初夏末，如果有人問我，該如何回答？』雲門文偃禪師說：『大眾退後。』僧人說：『不知道我的過錯在哪裡？』雲門文偃禪師說：『還我九十日飯錢來。』
大溈哲禪師（Dawei Zhe）說：『這僧人趕路太快，以致雲門文偃禪師向他索要飯錢。』現在還有認識雲門文偃禪師的人嗎？』停頓片刻，說：『不是弄潮人，休入洪波里。』
一個僧人問：『佛法如水中月，是這樣嗎？』雲門文偃禪師說：『清波無透路。』僧人問：『和尚從何而得？』雲門文偃禪師說：『再問又從何來？』僧人說：『如果就這樣離去，又如何？』雲門文偃禪師說：『重疊關山路。』
一個僧人問：『如何是雲門一曲？』雲門文偃禪師說：『臘月二十五。』僧人問：『唱的人如何？』雲門文偃禪師說：『且緩緩。』
一個僧人問
【English Translation】 English version: A newly tonsured monk carved the shape of a new moon on his forehead, imitating the posture of gazing at the moon. Zen Master Yunmen Wenyan (雲門文偃, founder of the Yunmen School) said, 'If you do this, you will lose your eyes in the future.'
Ten days later, this monk came again. Zen Master Yunmen Wenyan asked, 'Have you understood?' The monk said, 'I have not understood.' Zen Master Yunmen Wenyan said, 'You ask me.' The monk then asked, 'What is the newly born moon?' Zen Master Yunmen Wenyan said, 'Curved and bent.' The monk was at a loss, and later he indeed lost his eyes.
Zen Master Langye Huijue (瑯玡慧覺) said, 'Do you say that the Buddha-dharma is efficacious?' Now, if someone asks Zen Master Langye Huijue, 'What is the newly born moon?' I would say, 'The sound of the board striking before the meditation hall.'
Zen Master Baiyun Shouduan (白雲守端) said, 'This monk lost his eyes, and Zen Master Yunmen Wenyan's nostrils cannot be seen either.' Even so, his home is in the west of the state.
Zen Master Yunmen Wenyan asked a monk, 'Where do you come from?' The monk said, 'From paying homage to the stupa.' Zen Master Yunmen Wenyan said, 'Mocking me.' The monk said, 'I truly came from paying homage to the stupa.' Zen Master Yunmen Wenyan said, 'You don't even uphold the five precepts.'
Zen Master Fenzhou Wuye (汾州無業) said, 'They are mutually delaying each other.'
A monk asked, 'The Buddhas of the ten directions (Bhagavan, 薄伽梵) are not asked for now, what is the one path to Nirvana?' Zen Master Yunmen Wenyan said, 'I cannot speak of it.' The monk said, 'Why can't the master speak of it?' Zen Master Yunmen Wenyan said, 'You can ask the question.'
Zen Master Xuedou Chongxian (雪竇重顯) said, 'Shallow water has no fish; it is futile to cast a line.'
A monk asked, 'At the beginning of autumn and the end of summer, if someone asks me about the future, how should I respond?' Zen Master Yunmen Wenyan said, 'All of you, step back.' The monk said, 'I don't know where my fault lies.' Zen Master Yunmen Wenyan said, 'Return my ninety days' worth of meal money.'
Zen Master Dawei Zhe (大溈喆) said, 'This monk was too hasty in his journey, causing Zen Master Yunmen Wenyan to demand meal money from him.' Are there still those who recognize Zen Master Yunmen Wenyan today?' After a moment of silence, he said, 'If you are not a tide player, do not enter the great waves.'
A monk asked, 'Is the Buddha-dharma like the moon in the water?' Zen Master Yunmen Wenyan said, 'The clear waves have no way through.' The monk asked, 'Where did the master obtain it from?' Zen Master Yunmen Wenyan said, 'If you ask again, where does it come from?' The monk said, 'If I leave like this, what then?' Zen Master Yunmen Wenyan said, 'Layers upon layers of mountain passes.'
A monk asked, 'What is the Yunmen tune?' Zen Master Yunmen Wenyan said, 'The twenty-fifth day of the twelfth month.' The monk asked, 'What about the singer?' Zen Master Yunmen Wenyan said, 'Slowly, slowly.'
A monk asked
。如何是法身。師云。六不收。
雪竇頌云。一二三四五六。碧眼胡僧數不足。少林謾道付神光。卷衣又說歸天竺。天竺茫茫何。
處尋。夜來卻對乳峰宿。
問如何是透法身句。師云。北斗里藏身。
白雲端頌云。五陵公子游花慣。未第貧儒自古多。冷地看他人富貴。等閑不柰幞頭何。
僧問。不起一念。還有過也無。師云。須彌山。
保寧勇頌云。萬仞峰頭立大乖。須臾眨眼落懸崖。通身不損毫毛者。天上人間安敢埋。
問如何是道。師云。透出一字。云透出后如何。師云。千里同風。
問如何是清凈法身。師云。花葯欄。云便恁么去時如何。師云。金毛師子。
問如何是塵塵三昧。師云。缽里飯。桶裡水。
問。一言道盡時如何。師云。裂破。
問。如何是超佛越祖之談。師云。胡餅。
問。如何是佛法大意。師云。面南看北斗。
問。如何是佛。師云。乾屎橛。
問。一切智通無障礙時如何。師云。掃地潑水相公來。
福州長慶慧棱禪師(凡十二)
杭州鹽官孫氏子。初參靈云。問如何是佛法大意。云云。驢事未去。馬事到來。
師往返。看二十年。無省動。
后謁雪峰。忽一日捲簾。豁
【現代漢語翻譯】 現代漢語譯本： 問：什麼是法身（Dharmakaya，佛的法性之身）。 師父說：『六不收。』（無法用六根來感知）
雪竇禪師頌道：『一二三四五六，碧眼胡僧數不足。少林謾道付神光，卷衣又說歸天竺（Tianzhú，古代對印度的稱呼）。天竺茫茫何處尋？夜來卻對乳峰宿。』
問：如何是透法身句？ 師父說：『北斗里藏身。』
白雲端禪師頌道：『五陵公子游花慣，未第貧儒自古多。冷地看他人富貴，等閑不柰幞頭何。』
僧人問：『不起一念，還有過失嗎？』 師父說：『須彌山（Sumeru，佛教宇宙觀中的中心山）。』
保寧勇禪師頌道：『萬仞峰頭立大乖，須臾眨眼落懸崖。通身不損毫毛者，天上人間安敢埋。』
問：如何是道？ 師父說：『透出一字。』 問：透出后如何？ 師父說：『千里同風。』
問：如何是清凈法身？ 師父說：『花葯欄。』 問：便恁么去時如何？ 師父說：『金毛師子。』
問：如何是塵塵三昧（Samadhi，禪定）？ 師父說：『缽里飯，桶裡水。』
問：一言道盡時如何？ 師父說：『裂破。』
問：如何是超佛越祖之談？ 師父說：『胡餅。』
問：如何是佛法大意？ 師父說：『面南看北斗。』
問：如何是佛？ 師父說：『乾屎橛。』
問：一切智通無障礙時如何？ 師父說：『掃地潑水相公來。』
福州長慶慧棱禪師（共十二則）
杭州鹽官孫氏之子。最初參訪靈云禪師，問：如何是佛法大意？ 靈云禪師說：『驢事未去，馬事到來。』
慧棱禪師往返思索，看了二十年，沒有領悟。
後來拜見雪峰禪師，忽然有一天捲起簾子，豁然開悟。
English version: Question: What is the Dharmakaya (法身, the Dharma body of the Buddha)? The Master said: 'The six do not receive.' (It cannot be perceived by the six senses.)
Zen Master Xuedou (雪竇) chanted: 'One, two, three, four, five, six, the blue-eyed barbarian monk cannot count enough. Shaolin (少林) falsely claims to have transmitted Shenguang (神光), but then rolls up his robe and speaks of returning to Tianzhu (天竺, ancient name for India). Where to find Tianzhu, vast and boundless? Last night, I slept facing the breast-like peaks.'
Question: What is a phrase that penetrates the Dharmakaya? The Master said: 'Hiding the body in the Big Dipper.'
Zen Master Baiyunduan (白雲端) chanted: 'The young masters of the Five Mausoleums are used to playing among flowers, while poor scholars who have not passed the imperial examinations have been many since ancient times. Watching others' wealth and status coldly, they casually cannot bear the head cloth.'
A monk asked: 'If not a single thought arises, is there still fault?' The Master said: 'Mount Sumeru (須彌山, the central mountain in Buddhist cosmology).'
Zen Master Baoningyong (保寧勇) chanted: 'Standing on the peak of ten thousand ren (仞), it is greatly contrary; in an instant, blinking, one falls off a cliff. One whose whole body is not damaged by a single hair, who dares to bury him in heaven and earth?'
Question: What is the Tao (道, the Way)? The Master said: 'Penetrate a single word.' Question: What happens after penetrating it? The Master said: 'A thousand miles share the same wind.'
Question: What is the pure Dharmakaya? The Master said: 'Flower and medicine railing.' Question: What happens when going like that? The Master said: 'Golden-haired lion.'
Question: What is the Samadhi (三昧, meditative absorption) of dust after dust? The Master said: 'Rice in the bowl, water in the bucket.'
Question: What happens when one word says it all? The Master said: 'Tear it apart.'
Question: What is talk that transcends Buddhas and surpasses ancestors? The Master said: 'Sesame cake.'
Question: What is the great meaning of the Buddha-dharma? The Master said: 'Facing south, look at the Big Dipper.'
Question: What is Buddha? The Master said: 'Dried dung spatula.'
Question: What happens when all wisdom is unobstructed? The Master said: 'Sweeping the floor, splashing water, the minister comes.'
Zen Master Huileng (慧棱) of Changqing (長慶) in Fuzhou (福州) (Total of twelve)
The son of the Sun family of Yanguan (鹽官) in Hangzhou (杭州). Initially visited Zen Master Lingyun (靈雲) and asked: What is the great meaning of the Buddha-dharma? Zen Master Lingyun said: 'The donkey matter has not gone, the horse matter has arrived.'
Zen Master Huileng pondered back and forth, looking at it for twenty years, without understanding.
Later, he visited Zen Master Xuefeng (雪峰), and suddenly one day, rolling up the curtain, he suddenly awakened.
【English Translation】 English translation line 1 English translation line 2
然大悟。述偈云。也大差也大差。捲起簾來見天下。有人問我解何宗。拈起拂子驀口打。
雪峰謂玄沙云。此子徹也。沙云。未可。此是意識著述。待與勘過始得。
至晚師上問訊。峰問師。備頭陀不肯你。若實有正悟。對眾舉來看。師復作偈云。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火里冰。峰顧玄沙云。不可也是意識著述。
示眾云。凈潔打疊了也。卻近前。問我覓我。劈脊與你一棒。有一棒到汝。汝鬚生慚愧。無一棒到汝。汝又向甚麼處會。
雪竇云。我即不然。凈潔打疊了也。直須近前。就我覓我。臂脊與你一棒。有一棒到你。你須受屈。無一棒到你。與你平出。但恁么會。
示眾云。撞著道伴。交肩過。一生參學事畢。
雪竇云。是即是。針不劄風不入。有甚麼用處。
示眾云。總似今日老。胡有望。
保福展云。總似今日。老胡絕望。
師拈拄杖。示眾云。識得這個。一生參學事畢。
雲門云。識得這個。為甚麼不肯住。
靈巖安云。恁么住者。喪我兒孫。恁么去者。寒灰髮焰。然雖如是。都未得剿絕在。拈起拄杖云。識得這個。遂卓一下云。敲出鳳凰五色髓。擊碎驪龍明月珠。
師同保福鼓山。三
【現代漢語翻譯】 現代漢語譯本： 然後（他）徹底領悟。作偈說道：『也太差了，也太差了，捲起簾子來看天下。有人問我領悟的是什麼宗派，拿起拂塵就打。』 雪峰（Xuefeng，禪師名）對玄沙（Xuansha，禪師名）說：『這人徹悟了。』玄沙說：『還不能這麼說，這是意識的著述，要等我勘驗過了才行。』 到了晚上，（這位）禪師上前問候。雪峰問（這位）禪師：『備頭陀（Bei Toutuo，禪師名）不認可你。如果確實有真正的領悟，當著大家的面說出來看看。』（這位）禪師又作偈說道：『萬象之中，獨自顯露法身。只有自己認可，才能真正親近。從前錯誤地在途中尋覓，今天看來，就像火里有冰。』雪峯迴頭對玄沙說：『恐怕也是意識的著述。』 （這位禪師）向大眾開示說：『（如果你們）清凈潔白地準備好了，就走上前來，向我尋求我（的禪法）。我會劈頭給你們一棒。如果有一棒打到你，你就要感到慚愧。如果沒有一棒打到你，你又要到哪裡去領會呢？』 雪竇（Xuedou，禪師名）說：『我就不是這樣。清凈潔白地準備好了，就直接走上前來，就向我尋求我（的禪法）。我會舉起手臂給你一棒。如果有一棒打到你，你就必須忍受委屈。如果沒有一棒打到你，我就與你平等地出去。只要這樣領會。』 （這位禪師）向大眾開示說：『遇到志同道合的人，擦肩而過，一生的參學就結束了。』 雪竇說：『說的是沒錯，針插不進，風也吹不進。有什麼用呢？』 （這位禪師）向大眾開示說：『都像今天這樣老，老胡（Laohu，指禪師自己）還有希望。』 保福（Baofu，禪師名）展開（他的見解）說：『都像今天這樣，老胡就絕望了。』 （這位）禪師拿起拄杖，向大眾開示說：『認識了這個（拄杖所代表的禪理），一生的參學就結束了。』 雲門（Yunmen，禪師名）說：『認識了這個，為什麼不肯安住呢？』 靈巖安（Lingyan An，禪師名）說：『像這樣安住，會斷送我的子孫。像這樣離去，就像寒冷的灰燼重新燃燒。即使是這樣，也還沒有徹底斷絕（煩惱）。』拿起拄杖說：『認識了這個。』於是用拄杖敲了一下，說：『敲出鳳凰五色的精髓，擊碎驪龍（Lilong，神龍名）的明月寶珠。』 （這位）禪師與保福、鼓山（Gushan，地名）三
【English Translation】 English version: Then (he) had a great enlightenment. He composed a verse saying: 'So far off, so far off. Roll up the curtain and see the world. If someone asks me what sect I understand, I'll pick up the whisk and strike them in the face.' Xuefeng (Xuefeng, name of a Chan master) said to Xuansha (Xuansha, name of a Chan master): 'This person is thoroughly enlightened.' Xuansha said: 'Not yet. This is a description of consciousness. We must examine it before we can be sure.' In the evening, (this) Chan master went to pay his respects. Xuefeng asked (this) Chan master: 'Bei Toutuo (Bei Toutuo, name of a Chan master) does not approve of you. If you truly have genuine enlightenment, show it to everyone.' (This) Chan master then composed another verse saying: 'Within the myriad phenomena, the Dharma body alone is revealed. Only when one acknowledges it oneself can one truly be close. In the past, I mistakenly sought it on the road. Today, it seems like ice in fire.' Xuefeng turned to Xuansha and said: 'I'm afraid it's still a description of consciousness.' (This Chan master) instructed the assembly, saying: 'If you are cleanly and purely prepared, come forward and seek me (my Chan teachings). I will strike you with a blow to the head. If a blow lands on you, you should feel ashamed. If no blow lands on you, where will you go to understand?' Xuedou (Xuedou, name of a Chan master) said: 'I am not like that. If you are cleanly and purely prepared, come directly forward and seek me (my Chan teachings). I will raise my arm and give you a blow. If a blow lands on you, you must endure the injustice. If no blow lands on you, I will go out with you on equal terms. Just understand it like that.' (This Chan master) instructed the assembly, saying: 'Meeting a like-minded companion and passing shoulder to shoulder, the matter of lifelong study is finished.' Xuedou said: 'That's right, but a needle cannot penetrate, and the wind cannot enter. What's the use?' (This Chan master) instructed the assembly, saying: 'If you are all as old as I am today, there is hope for Old Hu (Laohu, referring to the Chan master himself).' Baofu (Baofu, name of a Chan master) unfolded (his view) saying: 'If you are all like today, Old Hu is hopeless.' (This) Chan master picked up his staff and instructed the assembly, saying: 'Recognizing this (the Chan principle represented by the staff), the matter of lifelong study is finished.' Yunmen (Yunmen, name of a Chan master) said: 'Having recognized this, why are you unwilling to abide?' Lingyan An (Lingyan An, name of a Chan master) said: 'Abiding like this will destroy my descendants. Leaving like this is like cold ashes rekindling. Even so, it is still not completely extinguished (afflictions).' He picked up his staff and said: 'Recognizing this.' Then he struck the staff once and said: 'Knocking out the five-colored marrow of the phoenix, shattering the bright moon pearl of the Lilong (Lilong, name of a mythical dragon).' (This) Chan master, together with Baofu and Gushan (Gushan, place name), three
人遊山。福指雪峰舊院云。教中道妙高峰頂。莫只這裡便是么。師云。是即是。可惜許。
鼓山云。若不是孫公。便見髑髏遍野。
雪竇云。今日共這漢遊山。圖個甚麼。
復云。百千年后。不道全無。只是少。
又頌云。妙峰孤頂草離離。拈得分明付與誰。不是孫公辨端的。髑髏遍野幾人知。
師一日昇堂。大眾集定。師拽出一僧云。大眾禮拜這僧著。又云。且道。這僧有甚長處。卻教大眾禮拜他。眾無對。
臥龍舉。僧問曹山。維摩默然。文殊贊善。未審還稱得維摩意也無。曹云。你還縛得虛空么。云恁么則不稱維摩意也。曹云。他又爭肯。云畢竟有何所歸。曹云。若有所歸。即同彼二公也。雲和尚作么生。曹云。待汝患維摩病。始得。
臥龍舉了。師云。我雖不見曹山。敢與曹山。作個話主。龍愕然云。這老和尚。近日顛倒。作么。山頭老漢。以維摩默然話。休歇了多少人。他卻道。與曹山作個話主。師咄云。這尿床鬼子。不會便休。亂統作么。
僧問。羚羊未掛角時如何。師云。草里漢。云掛角后如何。師云。亂叫喚。云畢竟如何。師云。驢事未去。馬事到來。
師問僧。甚處來。云鼓山。師云。鼓山有不跨石門句。有人問你。作么生道。云昨夜宿
【現代漢語翻譯】 現代漢語譯本： 一人遊山。福禪師指著雪峰舊院的云說：『教中說妙高峰頂，莫非就是這裡嗎？』 師父說：『是即是，可惜啊。』 鼓山禪師說：『若不是孫公，便會看見髑髏遍野。』（髑髏：死人頭骨） 雪竇禪師說：『今日與這人一同遊山，圖個什麼呢？』 又說：『百千年后，不能說完全沒有，只是少了。』 又作頌說：『妙峰孤頂草離離，拈得分明付與誰？不是孫公辨端的，髑髏遍野幾人知。』 師父一日昇座說法，大眾聚集完畢。師父拉出一個僧人說：『大眾禮拜這僧人。』 又說：『且說，這僧人有什麼長處，卻教大眾禮拜他？』 眾人無言以對。 臥龍禪師舉例說：僧人問曹山禪師：『維摩詰默然不語，文殊菩薩讚歎稱善，不知是否符合維摩詰的心意？』 曹山禪師說：『你還能束縛虛空嗎？』 僧人說：『如此說來，便不符合維摩詰的心意了。』 曹山禪師說：『他又怎肯如此？』 僧人說：『（維摩詰）畢竟有何歸宿？』 曹山禪師說：『若有所歸宿，就與文殊、維摩詰二人相同了。』 僧人問：『和尚您怎麼看？』 曹山禪師說：『等你患上維摩詰的病，才能明白。』（維摩詰：佛教在家菩薩的代表人物，以其智慧和辯才著稱；文殊：文殊菩薩，象徵智慧） 臥龍禪師舉完這個例子，師父說：『我雖未曾見過曹山，也敢與曹山辯論一番。』 臥龍禪師愕然說：『這老和尚，近日顛倒了嗎？山頭老漢用維摩詰默然不語的話，讓多少人休歇了，他卻說要與曹山辯論。』 師父呵斥道：『這尿床鬼子，不會就罷了，亂說什麼！』 僧人問：『羚羊未掛角時如何？』 師父說：『草里漢。』 僧人問：『掛角后如何？』 師父說：『亂叫喚。』 僧人問：『（那） 畢竟如何？』 師父說：『驢事未去，馬事到來。』 師父問僧人：『從哪裡來？』 僧人說：『鼓山。』 師父說：『鼓山有不跨石門句，有人問你，你怎麼說？』 僧人說：『昨夜宿』
【English Translation】 English version: A person was touring the mountains. Chan Master Fu pointed to the clouds over the old Xuefeng Monastery and said, 'The teachings say 'the peak of Wonderful Peak'. Isn't this it?' The Master said, 'It is, but it's a pity.' Chan Master Gushan said, 'If it weren't for Sun Gong, you would see skulls all over the fields.' (Skulls: human skulls) Chan Master Xuedou said, 'What's the point of touring the mountains with this person today?' He also said, 'After hundreds and thousands of years, it can't be said that there will be nothing left, but there will be less.' He also composed a verse: 'The solitary peak of Wonderful Peak is covered with sparse grass. Who can clearly discern and pass it on to? If it weren't for Sun Gong to discern the truth, how many would know the skulls all over the fields?' One day, the Master ascended the Dharma seat, and the assembly gathered. The Master pulled out a monk and said, 'The assembly should bow to this monk.' He also said, 'Tell me, what are the merits of this monk that you should all bow to him?' The assembly was speechless. Chan Master Wolong cited an example: A monk asked Chan Master Caoshan, 'Vimalakirti (Vimalakirti: a representative figure of Buddhist lay bodhisattvas, known for his wisdom and eloquence) is silent, and Manjushri (Manjushri: Manjushri Bodhisattva, symbolizing wisdom) praises him. I wonder if it is in accordance with Vimalakirti's intention?' Chan Master Caoshan said, 'Can you bind the void?' The monk said, 'In that case, it is not in accordance with Vimalakirti's intention.' Chan Master Caoshan said, 'Then how would he agree?' The monk said, 'What is Vimalakirti's ultimate destination?' Chan Master Caoshan said, 'If there is a destination, it would be the same as Manjushri and Vimalakirti.' The monk asked, 'What do you think, Master?' Chan Master Caoshan said, 'You will understand when you suffer from Vimalakirti's illness.' After Chan Master Wolong cited this example, the Master said, 'Although I have never met Chan Master Caoshan, I dare to debate with Chan Master Caoshan.' Chan Master Wolong was stunned and said, 'Is this old monk confused recently? The old man on the mountain used Vimalakirti's silence to let many people rest, but he said he wanted to debate with Caoshan.' The Master scolded, 'You bed-wetting ghost, if you don't understand, just stop, what are you talking about!' A monk asked, 'What is it like when the antelope has not yet hung its horns?' The Master said, 'A rustic fellow.' The monk asked, 'What is it like after it has hung its horns?' The Master said, 'Rambling and shouting.' The monk asked, 'What is it ultimately like?' The Master said, 'The donkey's business has not gone, and the horse's business has arrived.' The Master asked a monk, 'Where do you come from?' The monk said, 'Gushan.' The Master said, 'Gushan has a saying about not crossing the stone gate. If someone asks you, what would you say?' The monk said, 'Last night I stayed'
報慈。師云。劈脊便棒。你又作么生。雲和尚若行此棒。不虛受人天供養。師云。洎乎放過。
僧問。眾手淘金。誰是得者。師云。有伎倆者得。云學人還得也無。師云。大遠在。
雪竇代這僧。當時便喝。
復云。有伎倆者得。一手分付。有伎倆者不得。兩手分付。學人還得也無。蒼天蒼天。
閩帥夫人練師崔氏。遣使送衣物至。云練師。令就大師請取回信。師云。傳語練師。領取回信。
師次日。入府。練師云。昨日謝大師回信。師云。卻請昨日回信看。練師展兩手。帥云。練師與么呈信。還愜大師意么。師云。猶較些子。云未審大師意旨如何。師良久。帥云。不可思議大師。佛法深遠。
福州安國明真大師(凡二)
師問僧。得之於心。伊蘭作旃檀之樹。失之於旨。甘露乃蒺䔧之園。我要個語。具得失兩意。僧豎起拳云。不可喚作拳頭。師云。只為喚作拳頭。
雪竇云。無繩自縛漢。拳頭也不識。
雪峰一日。攔胸扭住師云。盡大地是個解脫門。把手拽伊。不肯入。師云。和尚怪某甲不得。峰云。雖然如此。爭柰背後許多師僧何。
漳州保福從展禪師(凡十二)
福州陳氏子。示眾云。此事如擊石火。似閃電光。構得。構不得。未免喪身
【現代漢語翻譯】 現代漢語譯本 報慈（人名）。師（禪師）說：『當頭就是一棒，你又作什麼想？』僧人說：『和尚如果行使這棒，才不白白接受人天供養。』師說：『已經放過了。』
僧人問：『眾人一起淘金，誰是得到金子的人？』師說：『有本領的人得到。』僧人說：『學人我還能得到嗎？』師說：『差得太遠了。』
雪竇（禪師）代替這個僧人回答：當時就應該喝斥一聲。
又說：『有本領的人得到，一手交付；沒有本領的人得不到，雙手交付。學人我還能得到嗎？』蒼天啊蒼天。
閩帥夫人練師崔氏（官名和人名），派使者送衣物到。說：『練師，讓我就大師請取回信。』師說：『傳話給練師，讓她自己來領取回信。』
師第二天，進入府邸。練師說：『昨天感謝大師的回信。』師說：『請把昨天的回信拿出來看看。』練師伸出兩手。帥（官名）說：『練師這樣呈送信件，還合大師的心意嗎？』師說：『還稍微差一點。』帥說：『不知道大師的意旨如何？』師沉默良久。帥說：『不可思議的大師，佛法深遠。』
福州安國明真大師（人名）（共二則）
師問僧人：『得之於心，伊蘭（樹名，比喻不好的東西）也能成為旃檀（樹名，比喻好的東西）之樹；失之於旨，甘露（比喻好的東西）也會變成蒺藜（植物名，比喻不好的東西）之園。我要一句包含得失兩種意思的話。』僧人豎起拳頭說：『不可叫做拳頭。』師說：『正因為你叫它拳頭。』
雪竇說：『無繩自縛的人，連拳頭也不認識。』
雪峰（禪師）有一天，攔胸抓住師說：『整個大地都是個解脫門，拉著你的手，你卻不肯進入。』師說：『和尚你不能怪我。』峰說：『即使這樣，可是背後還有許多師僧怎麼辦呢？』
漳州保福從展禪師（人名）（共十二則）
福州陳氏子，向大眾開示說：『這件事就像擊打石頭產生的火花，像閃電的光芒一樣。構得成，構不成，都免不了喪失性命。』
【English Translation】 English version Bao Ci (name of a person). The Master (Zen master) said, 'A blow right on the back; what do you make of it?' The monk said, 'If the monk practices this blow, he will not receive offerings from humans and gods in vain.' The Master said, 'It has already been let go.'
A monk asked, 'Many hands panning for gold, who is the one who gets it?' The Master said, 'The one with skill gets it.' The monk said, 'Can I, the student, also get it?' The Master said, 'Far, far away.'
Xuedou (Zen master) answered in place of the monk: At that time, one should have shouted a reprimand.
He further said, 'The one with skill gets it, handing it over with one hand; the one without skill does not get it, handing it over with both hands. Can I, the student, also get it?' Oh, heavens, oh, heavens.
Madam Lian, Cui Shi (official title and name), the wife of the Military Commissioner of Min, sent a messenger to deliver clothing and goods. She said, 'Lian Shi, let me ask the Master for a reply.' The Master said, 'Tell Lian Shi to come and collect the reply herself.'
The next day, the Master entered the mansion. Lian Shi said, 'Yesterday, I thanked the Master for the reply.' The Master said, 'Please show me yesterday's reply.' Lian Shi extended both hands. The Commissioner (official title) said, 'Is Lian Shi's presentation of the letter in accordance with the Master's intention?' The Master said, 'Still a little short.' The Commissioner said, 'I do not know what the Master's intention is.' The Master remained silent for a long time. The Commissioner said, 'Inconceivable Master, the Buddha-dharma is profound.'
Great Master Mingzhen of Anguo Temple in Fuzhou (name of a person) (Total of two)
The Master asked a monk, 'If you attain it in your heart, even Ilan (a tree name, a metaphor for bad things) can become a Chandana (a tree name, a metaphor for good things) tree; if you lose it in your intention, even Amrita (a metaphor for good things) will become a garden of Tribulus terrestris (a plant name, a metaphor for bad things). I want a saying that contains both the meaning of gain and loss.' The monk raised his fist and said, 'It cannot be called a fist.' The Master said, 'Precisely because you call it a fist.'
Xuedou said, 'A person who binds himself without a rope does not even recognize a fist.'
One day, Xuefeng (Zen master) blocked the Master and grabbed him, saying, 'The entire earth is a gate of liberation; I am pulling your hand, but you are unwilling to enter.' The Master said, 'Monk, you cannot blame me.' Feng said, 'Even so, what about the many monks behind us?'
Zen Master Congzhan of Baofu Temple in Zhangzhou (name of a person) (Total of twelve)
Chen Shi's son of Fuzhou, addressing the assembly, said, 'This matter is like a spark struck from a stone, like a flash of lightning. Whether you can construct it or not, you cannot avoid losing your life.'
失命。
有僧問。未審構得底人。還免喪身失命也無。師云。適來且致。阇梨還構得么。僧云。若構不得。未免大眾笑怪。師云。作家作家。云是甚麼心行。師云。一杓屎。欄面潑。也不知臭。
雪竇云。保福有生擒虎兕底牙爪。這僧也不易相敵。雖然如是。且放過保福一著。只如雪竇與大眾。還免諸方檢責也無。若免不得。平地上死人無數。其中有得活底么。遂拈拄杖云。來也來也。
師問長慶。盤山道。光境俱忘。復是何物。洞山道。光境未忘。復是何物。
據二老。總未得剿絕在。作么生得剿絕去。慶良久。師云。情知你向鬼窟里。作活計。慶雲。你作么生。師云。兩手扶犁水過膝。
雪竇云。俱忘未忘。總由我。保福因甚道。未得剿。絕。酌然能有幾個。諸人又作么生道。免得長慶在鬼窟里。良久云。柳絮隨風。自西自東。
師一日云。如今有人。從佛殿後過。便知是李四張三。有人從佛殿前過。為甚麼不見。且道。佛法利害。在甚麼處。僧云。為伊有一分粗境。所以不見。師便喝。復自云。若是佛殿。即不見。云不是佛殿。還見么。師云。不是佛殿。見個甚麼。
師因僧侍立。師云。你得恁么粗心。云甚處是某甲粗心處。師拈一塊土。度與僧云。拋向門前著。
【現代漢語翻譯】 現代漢語譯本 失命。
有僧人問：『不知領悟的人，還能免於喪身失命嗎？』保福禪師說：『剛才且放一邊，你領悟了嗎？』僧人說：『如果領悟不了，難免被大眾嘲笑。』保福禪師說：『真是個行家！』（僧人）問：『這是什麼心行？』保福禪師說：『一勺屎，迎面潑來，也不知臭。』
雪竇禪師評論說：『保福禪師有生擒虎兕（比喻兇猛的人或事物）的牙爪，這僧人也不容易與他對敵。雖然如此，且放過保福禪師一著。只是雪竇禪師與大眾，還能免於各方禪師的檢查責問嗎？如果免不了，平地上也會死人無數。其中有能活下來的嗎？』於是拿起拄杖說：『來了！來了！』
保福禪師問長慶禪師：『盤山禪師說，光境俱忘（指內外皆空，達到無我的境界），復是何物？洞山禪師說，光境未忘，復是何物？』
保福禪師說：『依我看，這兩位老禪師，總未徹底解決問題。怎樣才能徹底解決呢？』長慶禪師沉默良久。保福禪師說：『我知道你向鬼窟里，做活計。』長慶禪師問：『你怎麼樣？』保福禪師說：『兩手扶犁，水過膝。』
雪竇禪師評論說：『俱忘未忘，總由我。保福禪師為什麼說，未得剿絕？的確能有幾個？諸位又怎麼說，才能免得長慶禪師在鬼窟里？』良久說：『柳絮隨風，自西自東。』
保福禪師一日說：『如今有人，從佛殿後過，便知是李四張三（泛指普通人）。有人從佛殿前過，為什麼看不見？那麼，佛法的厲害，在什麼地方？』僧人說：『因為他有一分粗糙的境界，所以看不見。』保福禪師便喝斥。又自問自答說：『如果是佛殿，就看不見。如果不是佛殿，還看得見嗎？』保福禪師說：『不是佛殿，看見個什麼？』
保福禪師因僧人侍立在旁，保福禪師說：『你竟然如此粗心。』（僧人）問：『哪裡是弟子的粗心之處？』保福禪師拿起一塊土，遞給僧人說：『扔到門前去。』
【English Translation】 English version Loss of Life.
A monk asked: 'I wonder, can someone who has attained enlightenment avoid losing their life?' Baofu (Name of a Zen master) said: 'Let's put that aside for now. Have you attained it, Venerable?' The monk said: 'If I don't attain it, I'll inevitably be laughed at by the assembly.' Baofu said: 'A true master indeed!' (The monk) asked: 'What kind of mental activity is this?' Baofu said: 'A spoonful of excrement, splashed in the face, and you don't even know it stinks.'
Xuedou (Name of a Zen master) commented: 'Baofu has the claws and teeth to capture tigers and rhinoceroses (metaphor for fierce people or things). This monk is not easy to contend with. Even so, let's let Baofu off the hook for now. But can Xuedou and the assembly avoid scrutiny from other Zen masters? If they can't, countless people will die on level ground. Among them, are there any who can survive?' Then he picked up his staff and said: 'Here it comes! Here it comes!'
Baofu asked Changqing (Name of a Zen master): 'Panshan (Name of a Zen master) said, 'When both light and object are forgotten (referring to emptiness of inner and outer, reaching a state of no-self), what remains?' Dongshan (Name of a Zen master) said, 'When light and object are not forgotten, what remains?'
Baofu said: 'In my opinion, these two old masters have not completely resolved the problem. How can it be completely resolved?' Changqing remained silent for a long time. Baofu said: 'I know you are making a living in a ghost cave.' Changqing asked: 'How about you?' Baofu said: 'Both hands holding the plow, water over the knees.'
Xuedou commented: 'Forgetting or not forgetting, it's all up to me. Why did Baofu say that it hasn't been completely eradicated? How many can truly do it? And how do you all say it, to avoid Changqing being in a ghost cave?' After a long silence, he said: 'Willow catkins follow the wind, from west to east.'
One day, Baofu said: 'Nowadays, if someone passes behind the Buddha hall, you know it's Li Si Zhang San (generic names for ordinary people). If someone passes in front of the Buddha hall, why can't you see them? So, where does the power of the Dharma lie?' The monk said: 'Because he has a bit of coarse realm, so he can't see.' Baofu then shouted. Then he asked himself and answered: 'If it's the Buddha hall, you can't see it. If it's not the Buddha hall, can you see it?' Baofu said: 'If it's not the Buddha hall, what do you see?'
Because a monk was standing by, Baofu said: 'You are so careless.' (The monk) asked: 'Where is my carelessness?' Baofu picked up a piece of dirt, handed it to the monk, and said: 'Throw it in front of the door.'
僧拋了。卻來云。甚處是某甲粗心處。師云。我見你筑著磕著。所以道你粗心。
雪竇云。然則這僧被熱瞞。爭柰真不掩偽。曲不藏直。雪竇將今視古。于理不甘。你這一隊漠。忽僧堂里來。寮舍里去。筑著磕著。你亦不知近來粗心轉盛。我若放過。便見諸方檢責。乃卓拄杖下座。
長生卓庵。師往相訪。茶話次。生云。有僧問某甲。如何是祖師西來意。某甲豎起拂子。不知得不得。師云。我爭敢道得不得。有個問。有人讚笑此事。如虎帶角。有人輕賤此事。分文不直。一等是與么事。為甚贊毀不同。生云。適來出自偶爾。
有一老宿云。毀又爭得 有一老宿云。惜取眉毛 太原孚云。若無智眼。雞辨得失。
雪竇都別云。若非和尚證明。拂子一生無用。
師病中問僧。我與你。相識年深。有何名方妙藥。相救。云藥方甚有。聞和尚不解忌口。
雪竇別云。只恐難為和尚。
師問飯頭。鑊闊多少。雲和尚試量看。師作量勢。僧云。和尚莫瞞人好。師云。卻是你瞞我。
師問僧。你作甚麼業。得與么長。雲和尚短多少。師蹲身。作短勢。僧云。和尚莫瞞人好師云。卻是你瞞我。
師問僧。你名甚麼。云咸澤。師云。忽遇枯涸時如何。云誰是枯涸者。師云。我是
【現代漢語翻譯】 現代漢語譯本 僧人拋開問題，反問道：『哪裡是我粗心的地方？』 禪師說：『我看見你總是碰撞到東西，所以說你粗心。』
雪竇禪師評論說：『既然如此，那麼這個僧人是被表象迷惑了。但真相終究無法被虛假掩蓋，正直也無法被彎曲隱藏。』 雪竇禪師用現在的眼光看待過去的事情，心裡並不認可。『你們這些漠不關心的人，有時在僧堂里走來走去，有時在寮舍里進進出出，碰撞到東西也不知道，近來粗心的情況越來越嚴重。如果我放過，就會被其他地方的人責備。』 於是拿起拄杖走下座位。
長生卓庵禪師，禪師前去拜訪。在茶敘時，長生禪師說：『有僧人問我，什麼是祖師西來意（Bodhidharma's intention in coming from the West，即禪宗的根本宗旨）？我豎起拂子（fly-whisk，禪宗常用法器），不知道是否正確。』 禪師說：『我怎麼敢說正確不正確？』 禪師又說：『有人讚揚這件事，如同老虎長了角一樣威猛；有人輕視這件事，認為一文不值。同樣是這件事，為什麼讚揚和詆譭如此不同？』 長生禪師說：『剛才只是隨口說說。』
有一位老修行說：『詆譭又有什麼關係呢？』 另一位老修行說：『要珍惜自己的眉毛（珍惜名譽）。』 太原孚禪師說：『如果沒有智慧的眼睛，就像雞一樣分辨不出好壞。』
雪竇禪師總結說：『如果不是和尚您來證明，這拂子一輩子都沒有用處。』
禪師生病時問僧人：『我和你相識多年，有什麼靈丹妙藥可以救我？』 僧人說：『藥方當然有，只是聽說和尚您不忌口。』
雪竇禪師評論說：『恐怕難以讓和尚做到啊。』
禪師問飯頭（cook）：『鍋有多寬？』 飯頭說：『和尚您試試量一下。』 禪師做出量鍋的姿勢。僧人說：『和尚您不要騙人。』 禪師說：『是你騙我才對。』
禪師問僧人：『你做什麼行業，長得這麼高？』 僧人說：『和尚您矮了多少？』 禪師蹲下身子，做出矮小的姿勢。僧人說：『和尚您不要騙人。』 禪師說：『是你騙我才對。』
禪師問僧人：『你叫什麼名字？』 僧人說：『咸澤（universal benefit of water）。』 禪師說：『如果遇到乾涸的時候怎麼辦？』 僧人說：『誰是乾涸者？』 禪師說：『我就是。』
【English Translation】 English version The monk abandoned the question and asked in return, 'Where is my carelessness?' The Master said, 'I saw you bumping into things, so I said you were careless.'
Xuedou commented, 'If that's the case, then this monk is deceived by appearances. But the truth cannot be concealed by falsehood, and uprightness cannot be hidden by crookedness.' Xuedou views the past with present eyes, and his heart does not approve. 'You indifferent lot, sometimes walking in and out of the monks' hall, sometimes going in and out of the dormitories, bumping into things without even realizing it. Lately, carelessness has become increasingly prevalent. If I let it go, I will be blamed by others.' Then he picked up his staff and stepped down from his seat.
Chan Master Changsheng Zhuo'an, the Master went to visit him. During tea, Changsheng said, 'A monk asked me, 'What is Bodhidharma's intention in coming from the West (祖師西來意, the fundamental principle of Zen Buddhism)?' I raised my fly-whisk (拂子, a common Zen implement), I don't know if it was correct.' The Master said, 'How dare I say whether it's correct or not?' The Master also said, 'Some praise this matter, like a tiger with horns; some despise this matter, considering it worthless. It's the same matter, why are praise and scorn so different?' Changsheng said, 'I just said it casually.'
An old practitioner said, 'What does it matter if it's slandered?' Another old practitioner said, 'Cherish your eyebrows (珍惜眉毛, cherish your reputation).' Taiyuan Fu said, 'Without the eye of wisdom, one is like a chicken, unable to distinguish good from bad.'
Xuedou concluded, 'If it weren't for the Master's confirmation, this fly-whisk would be useless for life.'
When the Master was ill, he asked a monk, 'You and I have known each other for many years, what miraculous medicine can save me?' The monk said, 'There are certainly prescriptions, but I heard that you don't abstain from certain foods.'
Xuedou commented, 'I'm afraid it will be difficult for the Master to do that.'
The Master asked the cook (飯頭), 'How wide is the pot (鑊)?' The cook said, 'Master, try to measure it.' The Master made a measuring gesture. The monk said, 'Master, don't deceive people.' The Master said, 'It's you who are deceiving me.'
The Master asked a monk, 'What kind of work do you do that makes you so tall?' The monk said, 'How much shorter are you, Master?' The Master squatted down, making a short gesture. The monk said, 'Master, don't deceive people.' The Master said, 'It's you who are deceiving me.'
The Master asked a monk, 'What is your name?' The monk said, 'Xianze (咸澤, universal benefit of water).' The Master said, 'What if you encounter a drought?' The monk said, 'Who is the one who is dried up?' The Master said, 'I am.'
。僧云。和尚莫瞞人好。師云。卻是你瞞我。
師問僧。殿里是甚麼佛。僧云。和尚試定當看。師云。釋迦佛。僧云。和尚莫瞞人好。師云。卻是你瞞我。
師見一僧。拈拄杖。打其頭。僧作忍痛聲。師云。那個為甚麼不痛。僧無對。
玄覺代三。貪行拄杖。
師因尼來參。師云。阿誰。侍者云。覺師姑。師云。既是覺師姑。用來作么。尼云。仁義道中。即不無。師自別云。和尚是甚麼心行。
師見僧數錢。乃展手云。乞我一錢。雲和尚因何到恁么地。師云。我到恁么地。云若到恁么地。將取一錢去。師云。汝為何到恁么地。
師問僧。甚處來。云江西觀音。師云。還見觀音么。云見。師云。左邊見。右邊見。僧云。見時不歷左右。
法眼別云。如和尚見。
師令侍者。屈崇壽長老云。但獨自來。莫帶侍者來。壽云。不許帶來。爭解離得。師云。太煞恩愛。壽無語。
僧問。如來禪即不問。如何是祖師禪。師以手撥云。香嚴道底。拈向一邊著。僧無語。
師卻問明招云。道者道取。招云。請大師舉。師便舉。招云。更有第二下鐵錘來。和尚又將個甚麼當抵始得。師休去。
僧問師。雪峰平生。有何言句。得似羚羊掛角時。師云。我不可作雪峰弟
【現代漢語翻譯】 現代漢語譯本： 僧人說：『和尚您最好不要騙人。』
師父說：『明明是你騙我。』 師父問僧人：『大殿里供奉的是什麼佛？』
僧人說：『和尚您自己判斷看看。』
師父說：『是釋迦佛（Sakyamuni Buddha）。』
僧人說：『和尚您最好不要騙人。』
師父說：『明明是你騙我。』 師父看見一個僧人拿著拄杖，就打他的頭。僧人發出忍痛的聲音。
師父說：『那一個為什麼不痛？』
僧人無言以對。 玄覺（Xuanjue）代替他說了三句：『貪戀手中的拄杖。』 師父因為一個尼姑前來參拜，師父問：『是誰？』
侍者說：『是覺師姑（Jueshigu）。』
師父說：『既然是覺師姑，來這裡做什麼？』
尼姑說：『在仁義道德之中，並非一無所有。』
師父自己另外問道：『和尚您是什麼樣的心行？』 師父看見僧人數錢，於是伸出手說：『乞討我一文錢。』
僧人說：『和尚您怎麼會落到這步田地？』
師父說：『我就是到了這步田地。』
僧人說：『如果到了這步田地，就拿走一文錢吧。』
師父說：『你又是為何到了這步田地？』 師父問僧人：『從哪裡來？』
僧人說：『從江西觀音（Guanyin）那裡來。』
師父說：『還見到觀音了嗎？』
僧人說：『見到了。』
師父說：『從左邊見到，還是從右邊見到？』
僧人說：『見到的時候不經過左右。』 法眼（Fayan）另外說道：『如果和尚您見到了。』 師父讓侍者去請崇壽（Chongshou）長老來，說：『只要他自己來，不要帶侍者來。』
崇壽說：『不許帶來，怎麼能離得開呢？』
師父說：『太恩愛了。』
崇壽無話可說。 僧人問：『如來禪（Tathagata Zen）暫且不問，什麼是祖師禪（Patriarchal Zen）？』
師父用手撥開說：『把香嚴（Xiangyan）所說的，放到一邊去。』
僧人無言以對。 師父反過來問明招（Mingzhao）說：『道友你說說看。』
明招說：『請大師您先舉例。』
師父就舉例。
明招說：『還有第二下鐵錘打來，和尚您又用什麼來抵擋呢？』
師父沉默不語。 僧人問師父：『雪峰（Xuefeng）平生，有什麼言語，能像羚羊掛角一樣無跡可尋？』
師父說：『我不能做雪峰的弟弟。』
【English Translation】 English version: Monk said: 'Venerable Master, you better not deceive people.' The Master said: 'It is you who are deceiving me.' The Master asked a monk: 'What Buddha is enshrined in the hall?' The monk said: 'Venerable Master, please determine for yourself.' The Master said: 'Sakyamuni Buddha (Sakyamuni Buddha).' The monk said: 'Venerable Master, you better not deceive people.' The Master said: 'It is you who are deceiving me.' The Master saw a monk holding a staff and hit him on the head. The monk made a sound of pain. The Master said: 'Why doesn't that one hurt?' The monk had no reply. Xuanjue (Xuanjue) spoke three sentences on his behalf: 'Greedy for the staff in hand.' The Master, because a nun came to visit, the Master asked: 'Who is it?' The attendant said: 'It is Nun Jueshigu (Jueshigu).' The Master said: 'Since it is Nun Jueshigu, what is she doing here?' The nun said: 'In the way of benevolence and righteousness, it is not without something.' The Master himself asked separately: 'What is the Venerable Master's mind practice?' The Master saw a monk counting money, so he stretched out his hand and said: 'Beg me for a coin.' The monk said: 'Venerable Master, how did you get to this point?' The Master said: 'I have reached this point.' The monk said: 'If you have reached this point, then take a coin.' The Master said: 'Why have you reached this point?' The Master asked a monk: 'Where do you come from?' The monk said: 'From Guanyin (Guanyin) in Jiangxi.' The Master said: 'Did you see Guanyin?' The monk said: 'I saw her.' The Master said: 'Did you see her on the left or on the right?' The monk said: 'When I saw her, it was not through left or right.' Fayan (Fayan) said separately: 'If the Venerable Master saw her.' The Master asked the attendant to invite Elder Chongshou (Chongshou), saying: 'Just have him come alone, don't bring an attendant.' Chongshou said: 'If I am not allowed to bring one, how can I leave?' The Master said: 'Too much affection.' Chongshou was speechless. A monk asked: 'Tathagata Zen (Tathagata Zen) will not be asked for now, what is Patriarchal Zen (Patriarchal Zen)?' The Master waved his hand and said: 'Put aside what Xiangyan (Xiangyan) said.' The monk was speechless. The Master turned around and asked Mingzhao (Mingzhao): 'Fellow practitioner, please speak.' Mingzhao said: 'Please, Master, give an example first.' The Master then gave an example. Mingzhao said: 'There is a second hammer coming, what will the Venerable Master use to resist it?' The Master remained silent. A monk asked the Master: 'What words did Xuefeng (Xuefeng) have in his life that could be like a羚羊掛角 (ling yang gua jiao, antelope hanging its horns), leaving no trace to be found?' The Master said: 'I cannot be Xuefeng's younger brother.'
子不得。
雪竇云。一千五百個衲子。保福較些子。
杭州龍冊順德怤禪師(鏡清也凡十八)
師問雪峰。只如古德。豈不是以心傳心。峰云。兼不立文字語句。師云。只如不立文字語句。未審如何傳授。峰良久。師便作禮。峰云。更問我一轉。豈不好。師云。就和尚。請一轉問頭。峰云。只恁么。為別有商量。師云。和尚恁么即得。峰云。汝又作么生。師云。辜負殺人。
師在雪峰。普請次。峰舉。溈山云。見色便見心。還有過也無。師云。古人為甚麼事。峰云。雖然如此。我要共你商量。師云。若恁么。不知某甲钁地去好。
示眾云。有舟無楫。亦不得。有楫無舟。亦不得。舟楫俱備。亦不得。亦不得。亦不得。諸人作么生。
示眾云。一人到。亦不得。一人不到。亦不得。二人俱到。亦不得。亦不得。亦不得。諸人作么生。此是妙中之妙。拂盡青霄。通霄不礙。
師一日。于僧堂前。自打鐘云。玄沙道底。玄沙道底。
時有僧問。玄沙道甚麼。師𦘕一圓相。僧云。若不久參。爭知與么。師云。還我草鞋錢來。
雪竇云。洎被打破蔡州。
師普請。鋤草次。浴頭請師浴。師不顧。如是三請。師舉钁。作打勢。頭便走。師召云。來來。頭面首。師云
【現代漢語翻譯】 現代漢語譯本： 子不得（你不能）。
雪竇禪師說：『一千五百個僧人，保福禪師還稍微好一些。』
杭州龍冊順德怤禪師（鏡清禪師，共十八位）
怤禪師問雪峰禪師：『就像古代的祖師大德，難道不是以心傳心嗎？』雪峰禪師說：『也並不立文字語句。』怤禪師說：『如果不立文字語句，又該如何傳授呢？』雪峰禪師沉默良久。怤禪師便向他作禮。雪峰禪師說：『再問我一次，豈不是更好？』怤禪師說：『就請和尚您，請問一個問題。』雪峰禪師說：『只是這樣，還是另有商量？』怤禪師說：『和尚您這樣就可以了。』雪峰禪師說：『你又怎麼樣呢？』怤禪師說：『辜負了（殺）人。』
怤禪師在雪峰禪師處，參加普請（集體勞動）時，雪峰禪師舉溈山禪師的話說：『見色便見心，還有過失嗎？』怤禪師說：『古人爲了什麼事（這麼說）？』雪峰禪師說：『雖然如此，我想要和你商量。』怤禪師說：『如果這樣，不如我還是去鋤地好了。』
怤禪師示眾說：『有船沒有槳，也不行。有槳沒有船，也不行。船和槳都具備，也不行。也不行，也不行，也不行。各位怎麼看？』
怤禪師示眾說：『一個人到，也不行。一個人不到，也不行。兩個人一起到，也不行。也不行，也不行，也不行。各位怎麼看？』這是妙中之妙，拂盡青霄（天空），通霄（徹夜）不礙。
怤禪師有一天，在僧堂前，自己敲鐘說：『玄沙禪師說的，玄沙禪師說的。』
當時有僧人問：『玄沙禪師說什麼？』怤禪師畫了一個圓相（圓形符號）。僧人說：『如果不是長久參學，怎麼知道是這樣。』怤禪師說：『還我買鞋的錢來。』
雪竇禪師說：『（這件事）最終被打破蔡州（比喻徹底失敗）。』
怤禪師參加普請，正在鋤草時，浴頭（負責洗浴的僧人）請禪師去洗浴。禪師不理睬。這樣請了三次。禪師舉起鋤頭，作出打人的姿勢。浴頭便跑開了。禪師叫道：『來來。』浴頭轉過頭來。禪師說：
【English Translation】 English version: 'Zi bu de' (You cannot).
Xuedou said, 'Of the one thousand five hundred monks, Baofu is slightly better.'
Chan Master Longce Shunde Fu of Hangzhou (Jingqing, a total of eighteen)
The Master asked Xuefeng, 'Just like the ancient worthies, isn't it transmitting mind with mind?' Xuefeng said, 'It also does not establish written words and phrases.' The Master said, 'If it does not establish written words and phrases, how is it transmitted?' Xuefeng was silent for a long time. The Master then made a bow. Xuefeng said, 'Wouldn't it be better to ask me again?' The Master said, 'I implore you, Venerable, to ask a question.' Xuefeng said, 'Is it just like this, or is there something else to discuss?' The Master said, 'If it's like this with you, Venerable, then it's fine.' Xuefeng said, 'What about you?' The Master said, 'I have failed (killed) people.'
When the Master was at Xuefeng's place, participating in general labor (puqing), Xuefeng quoted Guishan, saying, 'Seeing form, one sees the mind. Is there any fault in this?' The Master said, 'What was the ancient person doing (saying this) for?' Xuefeng said, 'Even so, I want to discuss it with you.' The Master said, 'If that's the case, I might as well go hoe the ground.'
The Master addressed the assembly, saying, 'Having a boat without oars is not acceptable. Having oars without a boat is not acceptable. Having both boat and oars is not acceptable. Not acceptable, not acceptable, not acceptable. What do you all say?'
The Master addressed the assembly, saying, 'One person arriving is not acceptable. One person not arriving is not acceptable. Two people arriving together is not acceptable. Not acceptable, not acceptable, not acceptable. What do you all say?' This is the most wonderful of the wonderful, sweeping away the blue sky, unobstructed throughout the night.
One day, the Master was in front of the monks' hall, striking the bell himself, saying, 'What Xuansha said, what Xuansha said.'
At that time, a monk asked, 'What did Xuansha say?' The Master drew a circle (yuanxiang). The monk said, 'If I hadn't studied for a long time, how would I know it was like this?' The Master said, 'Return the money for my shoes.'
Xuedou said, '(This matter) was eventually defeated at Caizhou (a metaphor for complete failure).'
The Master was participating in general labor, hoeing weeds. The bath attendant (the monk in charge of bathing) invited the Master to bathe. The Master ignored him. After being invited three times, the Master raised the hoe, making a striking gesture. The bath attendant then ran away. The Master called out, 'Come, come.' The bath attendant turned his head. The Master said,
。向後遇作家。分明舉似。
僧后見保福。舉前話。未了。福以手掩僧口。
僧復舉似師。師云。饒伊與么。也未作家。
師問靈云。行腳大事。乞師指南。云云。浙中米作么價。師云。若不是某甲。洎作米價會。
師問風穴。近離甚處。云自離東來。師云。還過小江也無。云大舸獨飄空。小江無可濟。師云。鏡水秦山。鳥飛不渡。子莫道聽遺言。云滄溟尚怯艨䑳勢。列漢飛帆渡五湖。師豎起拄杖子云。爭柰這個何。云這個是甚麼。師云。果然不識。云出沒卷舒。與師同用。師云。杓卜聽虛聲。熟睡饒噡語。云澤廣藏山。理能伏豹。師云。舍罪恕𠎝。速須出去。云出去即得。便出。
到法堂上。卻云。行腳人。因緣未盡善。不可便休。再上方丈。見師。坐次。穴問訊云。某甲適來。輒呈騃見。冒瀆尊顏。伏承和尚慈悲。未賜罪責。師云。適來言。從東來。豈不是翠巖來。云雪竇親棲寶蓋東。師云。不逐忘羊狂解息。卻來這裡念篇章。雲路逢劍客須呈劍。不是詩人不獻詩。師云。詩速秘卻。略借劍看。云梟首甑人攜劍去。師云。不獨觸風化。亦自顯顢頇。云若不觸風化。爭明古佛心。師云。何名古佛心。云再許允容。師今何有。師云。東來衲子。菽麥不分。云只聞不己而已。何得抑己而
【現代漢語翻譯】 現代漢語譯本：
向後遇到作家（指有真知灼見的人）。分明地舉出來給他看。 僧人後來見到保福，提起之前的話，還沒說完，保福就用手摀住僧人的嘴。 僧人又把這話告訴了師（指雲門文偃）。雲門說：『即使他那樣做，也還不是真正的作家。』 雲門問靈云：『行腳（雲遊參學）是大事，請您指點。』靈云說：『浙中的米是什麼價錢？』雲門說：『如果不是我，幾乎就要作米價來理解了。』 雲門問風穴：『最近從哪裡來？』風穴說：『從東邊來。』雲門說：『還經過小江了嗎？』風穴說：『大船獨自飄在空中，小江無法渡過。』雲門說：『鏡水秦山，鳥都飛不過去。你不要說聽了遺言。』風穴說：『滄海還害怕艨艟（古代戰船）的威勢，漢朝的飛帆橫渡五湖。』雲門豎起拄杖說：『那這個怎麼辦？』風穴說：『這個是什麼？』雲門說：『果然不認識。』風穴說：『出沒卷舒，與師父您一同使用。』雲門說：『用瓢占卜聽虛假的聲音，熟睡的人說胡話。』風穴說：『澤地寬廣能藏山，道理能馴服豹子。』雲門說：『赦免罪過，寬恕冒犯，快點出去。』風穴說：『出去就出去。』便出去了。 到了法堂上，又說：『行腳人，因緣還沒有完，不能就此罷休。』再次到方丈室，見到雲門，坐定后，風穴問訊說：『我剛才，冒昧地呈獻了幼稚的見解，冒犯了您的尊顏，承蒙和尚慈悲，沒有降罪。』雲門說：『剛才說，從東邊來，難道是從翠巖來？』風穴說：『雪竇親自棲息在寶蓋山的東邊。』雲門說：『不追逐丟失的羊而停止狂妄的理解，卻來這裡唸誦文章。』風穴說：『路上遇到劍客就要呈劍，不是詩人就不獻詩。』雲門說：『詩趕快藏起來，稍微借劍看看。』風穴說：『梟首的劊子手帶著劍離開。』雲門說：『不只是觸犯風化，也自己顯露出糊塗。』風穴說：『如果不觸犯風化，怎麼能明白古佛的心？』雲門說：『什麼叫做古佛的心？』風穴說：『再次允許我容身，師父您現在有什麼？』雲門說：『從東邊來的衲子，連豆子和小麥都分不清。』風穴說：『只聽說不要約束自己，怎麼能壓抑自己呢？』
【English Translation】 English version:
Later, he encountered a master (someone with true insight). He clearly presented it to him. Later, the monk saw Baofu and brought up the previous conversation. Before he could finish, Baofu covered the monk's mouth with his hand. The monk then told the master (Yunmen Wenyan) about this. Yunmen said, 'Even if he does that, he is still not a true master.' Yunmen asked Lingyun, 'Pilgrimage (wandering and studying) is a major matter. Please give me guidance.' Lingyun said, 'What is the price of rice in Zhejiang?' Yunmen said, 'If it weren't for me, I would almost understand it as the price of rice.' Yunmen asked Fengxue, 'Where have you come from recently?' Fengxue said, 'From the east.' Yunmen said, 'Did you pass the Small River?' Fengxue said, 'A large boat floats alone in the sky; the Small River cannot be crossed.' Yunmen said, 'Jing River and Qin Mountain, even birds cannot fly over them. Don't say you heard dying words.' Fengxue said, 'The vast ocean still fears the power of the Mengchong (ancient warship); the flying sails of the Han Dynasty cross the Five Lakes.' Yunmen raised his staff and said, 'What about this?' Fengxue said, 'What is this?' Yunmen said, 'Indeed, you don't recognize it.' Fengxue said, 'Appearing and disappearing, rolling and unrolling, I use it together with you, Master.' Yunmen said, 'Divining with a gourd listens to false sounds; a sleeping person speaks nonsense.' Fengxue said, 'A wide marshland can hide a mountain; reason can subdue a leopard.' Yunmen said, 'Forgive sins, pardon offenses, quickly leave.' Fengxue said, 'Leave, then leave.' And he left. Arriving at the Dharma hall, he said again, 'The pilgrim's karmic connections are not yet exhausted; he cannot stop here.' He went to Yunmen's room again. After sitting down, Fengxue inquired, 'Just now, I presumptuously presented immature views, offending your honorable countenance. I am grateful for the abbot's compassion in not punishing me.' Yunmen said, 'Just now you said you came from the east; could it be from Cuiyan?' Fengxue said, 'Xuedou personally dwells east of Baogai Mountain.' Yunmen said, 'Not pursuing the lost sheep and stopping wild understanding, but coming here to recite chapters.' Fengxue said, 'Meeting a swordsman on the road, one must present a sword; not being a poet, one does not offer poetry.' Yunmen said, 'Quickly hide the poetry; let me borrow the sword to see.' Fengxue said, 'The executioner who beheads carries the sword away.' Yunmen said, 'Not only does it offend customs, but it also reveals confusion.' Fengxue said, 'If one does not offend customs, how can one understand the mind of the ancient Buddha?' Yunmen said, 'What is called the mind of the ancient Buddha?' Fengxue said, 'Allow me to stay again; what does the Master have now?' Yunmen said, 'A monk who comes from the east cannot distinguish between beans and wheat.' Fengxue said, 'I have only heard of not restraining oneself; how can one suppress oneself?'
已。師云。巨浪涌千尋。澄波不離水。云一句截流。萬機寖削。便作禮。師云。東來衲子。俊哉俊哉。
師問僧。近離甚處。云三峰。師云。夏在甚處。云五峰。師云。放你三十棒。云某甲過在甚麼處。師云。為你出一叢林。入一叢林。
瑯瑘覺云。割菜鐮子。
師問僧。近離甚處。雲石橋。師云。本分事作么生。云近離石橋。師云。我豈不知你近離石橋。本分事作么生。云。和尚何不領話。師便打。僧云。某甲話在。師云。你但吃棒。我要這話行。
雪竇云。然則倚勢欺人。爭柰事不孤起。這僧若能慎初護末。棒須是鏡清自吃。
師問僧。門外甚麼聲。雲雨滴聲。師云。眾生顛倒。迷己逐物。雲和尚作么生。師云。洎不迷己。云洎不迷己。意作么生。師云。出身猶可易。脫體道應難。
黃龍心云。說易說難。轉見迷己。要不迷己。如今喚作甚麼聲。
師問僧。門外甚麼聲。云蛇咬蝦蟆聲。師云。將謂眾生苦。更有苦眾生。
師住庵時。有一行者。徐徐近前。取拂子。豎起云。某甲決定喚這個。作拂子。庵主喚作甚麼。師云。不可更分名立字也。者擲下拂子云。著甚死急。
明招代云。敢死喘氣。
僧問。學人未達其源。乞師方便。師云。是甚麼源。
云其源。師云。若是其源。爭受方便。
雪竇云。死水裡浸殺。有甚用處。
侍者隨後問。適來是成褫伊那。師云。無。云不成褫伊那。師云。無。雲和尚尊意如何。師云。一點水墨。兩處成龍。
雪竇云。猶較些子。雪竇不是減鏡清威光。要與這僧相見。是甚麼源。其源。三十年後。與你三十棒。
僧問。學人啐。請師啄。師云。還得活也無。云若不活。遭人怪笑。師云。也是草里漢。
雪竇云。衲僧有此奇特事。若有一人半人。互相平展。古聖也不虛出來一回。
僧問。聲前絕妙。請師指歸。師云。許由不洗耳。云爲甚麼如此。師云。猶繫腳在。云某甲只如此。師意又如何。師云。無端夜來雁。驚起后池秋。
僧問。新年頭還有佛法也無。師云。有。云如何是新年頭佛法。師云。元正啟祚。萬物咸新。云謝師答話。師云。鏡清今日失利。
福州長生皎然禪師(凡五)
師因雪峰。普請次。峰自負一束藤。路逢一僧。便拋下。僧擬取。被峰一踏踏倒。
乃謂師云。今日踏得這僧快生。師云。和尚須替這僧。入涅槃堂始得。峰休去。
雪竇云。長生大似東家人死。西家人助哀。也好與一踏 白雲端云。雪峰外面贏得五百。家中失卻一貫。
【現代漢語翻譯】 現代漢語譯本 僧人問云其源（yun qi yuan，指事物的根源或本源）。 禪師說：『如果是其源，又怎會接受方便法門（指爲了達到目的而採取的手段或方法）？』
雪竇禪師評論說：『在死水裡浸泡淹死，有什麼用處？』
侍者隨後問禪師：『剛才那僧人是成就還是貶損了他？』 禪師說：『沒有。』 侍者又問：『不是成就也不是貶損嗎？』 禪師說：『沒有。』 侍者問：『和尚您的意思是怎樣？』 禪師說：『一點水墨，兩處都成了龍。』
雪竇禪師評論說：『這樣還稍微好一點。雪竇我不是要減損鏡清禪師的威光，而是要與這僧人相見，問他什麼是其源。其源啊，三十年後，給你三十棒！』
僧人問：『學人想啐（tuì，吐唾沫），請禪師啄（zhuó，鳥用嘴取食物）。』 禪師說：『還能活嗎？』 僧人說：『如果不活，會被人怪笑。』 禪師說：『也是個草莽之輩。』
雪竇禪師評論說：『衲僧（nà sēng，指僧人）有這種奇特的事，如果有一兩個人，互相坦誠相待，那麼古聖先賢也不會白白出現一次。』
僧人問：『在聲音出現之前就已絕妙，請禪師指明歸宿。』 禪師說：『許由（Xǔ Yóu，傳說中的隱士）不洗耳朵。』 僧人問：『為什麼這樣？』 禪師說：『還繫著腳呢。』 僧人說：『我只是這樣認為，禪師您的意思又如何？』 禪師說：『無端夜裡飛來雁，驚起了后池的秋意。』
僧人問：『新年伊始還有佛法嗎？』 禪師說：『有。』 僧人問：『如何是新年伊始的佛法？』 禪師說：『元旦開始，萬物都煥然一新。』 僧人說：『感謝禪師的回答。』 禪師說：『鏡清我今天失算了。』
福州長生皎然禪師（共有五則）
禪師因為雪峰禪師在普請（pǔ qǐng，指寺院中集體出工勞動）時，雪峰禪師自己揹著一捆藤條，在路上遇到一個僧人，便把藤條扔下。僧人想要去拿，被雪峰禪師一腳踩倒。
於是雪峰禪師對長生禪師說：『今天踩倒這個僧人真是痛快。』 長生禪師說：『和尚您必須代替這個僧人，進入涅槃堂（niè pán táng，指僧人圓寂的地方）才行。』 雪峰禪師沉默不語。
雪竇禪師評論說：『長生禪師很像東家人死了，西家人幫忙哀悼。也好給他一腳。』 白雲端禪師評論說：『雪峰禪師在外面贏得五百，在家裡卻失去了一千。』
【English Translation】 English version A monk asked about Yun Qi Yuan (云其源, the source or origin of things). The Zen master said, 'If it is the source, how can it accept expedient means (referring to methods or strategies adopted to achieve a goal)?'
Zen Master Xuedou commented, 'Drowning in dead water, what's the use?'
A attendant then asked the Zen master, 'Was that monk just now accomplished or degraded?' The Zen master said, 'Neither.' The attendant asked again, 'Neither accomplished nor degraded?' The Zen master said, 'Neither.' The attendant asked, 'What is the meaning of the venerable master?' The Zen master said, 'A single dot of ink becomes two dragons in two places.'
Zen Master Xuedou commented, 'That's still a bit better. I, Xuedou, am not trying to diminish the majestic light of Zen Master Jingqing, but I want to meet this monk and ask him what is the source. The source! Thirty years from now, I'll give you thirty blows!'
A monk asked, 'This student wants to spit (tuì, to spit), please master peck (zhuó, birds using their beaks to get food).' The Zen master said, 'Can you still live?' The monk said, 'If I don't live, I'll be laughed at.' The Zen master said, 'Also a rough fellow.'
Zen Master Xuedou commented, 'Monks have such peculiar things. If there are one or two people who treat each other honestly, then the ancient sages would not have appeared in vain.'
A monk asked, 'Before sound, there is absolute wonder. Please master point out the destination.' The Zen master said, 'Xu You (許由, a legendary hermit) did not wash his ears.' The monk asked, 'Why is that?' The Zen master said, 'Still tied by the feet.' The monk said, 'I only think so, what is the master's meaning?' The Zen master said, 'For no reason, a wild goose flies in at night, startling the autumn in the back pond.'
A monk asked, 'Is there still Buddha-dharma at the beginning of the New Year?' The Zen master said, 'Yes.' The monk asked, 'What is the Buddha-dharma at the beginning of the New Year?' The Zen master said, 'The beginning of the New Year, all things are renewed.' The monk said, 'Thank you for the master's answer.' The Zen master said, 'Jingqing has lost today.'
Zen Master Jiaoran of Changsheng in Fuzhou (Five cases in total)
Because Zen Master Xuefeng was doing general labor (pǔ qǐng, collective labor in the monastery), Zen Master Xuefeng carried a bundle of rattan himself. He met a monk on the road and threw down the rattan. The monk wanted to pick it up, but Xuefeng stepped on him and knocked him down.
Then Zen Master Xuefeng said to Changsheng, 'It's really happy to knock down this monk today.' Zen Master Changsheng said, 'Venerable master, you must enter the Nirvana Hall (niè pán táng, the place where monks pass away) in place of this monk.' Zen Master Xuefeng was silent.
Zen Master Xuedou commented, 'Changsheng is like the death of the eastern family, and the western family helps to mourn. It's good to give him a kick too.' Zen Master Baiyunduan commented, 'Zen Master Xuefeng won five hundred outside, but lost one thousand at home.'
有僧問雪峰。如何是第一句。峰良久。
僧舉似師。師云。此是第二句。峰聞。令僧同師。如何是第一句。師云。蒼天蒼天。
雪峰問師。光境俱亡。復是何物。師云。放某甲過。有個商量。峰云。我放你過。你作么生商量。師云。某甲亦放和尚過。峰深肯之。
玄沙問。我觀如來。前際不來。后際不去。今亦無住。長老作么生。師云。放某甲過。有個道處。沙云。我放你過。你作么生道。師默然。沙云。誰委。師云。和尚不委那。沙云。情知你向鬼窟里。作活計。
僧問。從上宗乘。如何舉唱。師云。不可為阇梨。荒卻長生山也。
福州鼓山神晏禪師(凡十一)
久依雪峰。峰知其緣熟。一日驀攔胸扭住云。是甚麼。師當下釋然契悟。但舉手搖拽而已。峰云。子作道理耶。師云。何道理之有。峰撫而印之。
示眾云。諸和尚盡道。向諸方參學。未審參個甚麼。學個甚麼。還有參得者也無。有即出來。對眾驗看。諸和尚。為復參禪參道。參佛參法。參毗盧師。法身主。參佛向上事。涅槃后句。若實參此。得無大妄。喚作望上。心不息。與諸和尚。了無交涉。
示眾云。大事未辦。宗脈不通。切忌記持言句。意識里作活計。不見道。意為賊。識為浪。盡被漂沉沒溺
【現代漢語翻譯】 現代漢語譯本 有僧人問雪峰禪師（Xuefeng Chan Shi）。『如何是第一句？』雪峰禪師沉默良久。
僧人將此事告訴師父。師父說：『這是第二句。』雪峰禪師聽聞后，讓僧人問師父：『如何是第一句？』師父說：『蒼天蒼天。』
雪峰禪師問師父：『光境俱亡，復是何物？』師父說：『放我過去，有個商量。』雪峰禪師說：『我放你過去，你作么生商量？』師父說：『我也放和尚過去。』雪峰禪師深深地認可了他。
玄沙禪師（Xuansha Chan Shi）問：『我觀如來（Rulai），前際不來，后際不去，今亦無住，長老作么生？』師父說：『放我過去，有個道處。』玄沙禪師說：『我放你過去，你作么生道？』師父默然不語。玄沙禪師說：『誰知道呢？』師父說：『和尚不知道嗎？』玄沙禪師說：『我早就知道你向鬼窟里作活計。』
有僧人問：『從上宗乘，如何舉唱？』師父說：『不可爲了阇梨（Ajali，梵語，意為軌範師），荒廢了長生山啊。』
福州鼓山神晏禪師（Fuzhou Gushan Shenyan Chan Shi）（共十一則）
神晏禪師長久依止雪峰禪師。雪峰禪師知道他因緣成熟，一日突然攔胸扭住他，說：『是什麼？』神晏禪師當下釋然開悟，只是舉手搖動而已。雪峰禪師說：『你作道理嗎？』神晏禪師說：『有什麼道理可言？』雪峰禪師撫摸著他，印可了他的開悟。
神晏禪師向大眾開示說：『各位和尚都說，向各處參學，不知參的是什麼，學的是什麼？還有參得的人嗎？有就出來，當衆驗證看看。各位和尚，是參禪參道，參佛參法，參毗盧師（Virocana），法身主，參佛向上事，涅槃后句？如果真的參這些，豈不是大錯特錯？叫做望上心不息，與各位和尚，完全沒有關係。』
神晏禪師向大眾開示說：『大事未辦，宗脈不通，切忌記持言句，在意識里作活計。不見道，意為賊，識為浪，盡被漂沉沒溺。』
【English Translation】 English version A monk asked Xuefeng Chan Shi (Snow Peak Zen Master). 'What is the first sentence?' Xuefeng Chan Shi remained silent for a long time.
The monk told his master about this. The master said, 'That is the second sentence.' Upon hearing this, Xuefeng Chan Shi asked the monk to ask the master, 'What is the first sentence?' The master said, 'Blue sky, blue sky.'
Xuefeng Chan Shi asked the master, 'When light and object are both extinguished, what remains?' The master said, 'Let me pass, there is something to discuss.' Xuefeng Chan Shi said, 'I let you pass, what will you discuss?' The master said, 'I also let the venerable pass.' Xuefeng Chan Shi deeply acknowledged him.
Xuansha Chan Shi (Profound Sand Zen Master) asked, 'I observe the Tathagata (Rulai, Thus Come One), the past does not come, the future does not go, and the present does not abide. What does the elder say?' The master said, 'Let me pass, there is something to say.' Xuansha Chan Shi said, 'I let you pass, what will you say?' The master remained silent. Xuansha Chan Shi said, 'Who knows?' The master said, 'Does the venerable not know?' Xuansha Chan Shi said, 'I knew long ago that you are making a living in a ghost cave.'
A monk asked, 'How should the supreme vehicle of the lineage be proclaimed?' The master said, 'One should not, for the sake of the Ajali (Acharya, a Sanskrit term meaning teacher of conduct), neglect Changsheng Mountain (Mountain of Longevity).'
Fuzhou Gushan Shenyan Chan Shi (Fuzhou Drum Mountain Shenyan Zen Master) (Total of eleven)
Shenyan Chan Shi had long relied on Xuefeng Chan Shi. Xuefeng Chan Shi knew that his conditions were ripe. One day, he suddenly grabbed him by the chest and twisted him, saying, 'What is it?' Shenyan Chan Shi immediately awakened with clarity, only raising his hand and shaking it. Xuefeng Chan Shi said, 'Are you making a principle?' Shenyan Chan Shi said, 'What principle is there to speak of?' Xuefeng Chan Shi stroked him and affirmed his enlightenment.
Shenyan Chan Shi addressed the assembly, saying, 'All of you monks say that you are studying in various places. I wonder what you are studying and what you are learning? Is there anyone who has attained it? If so, come out and let us examine you in front of the assembly. All of you monks, are you practicing Chan, practicing the Way, taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in Virocana (the cosmic Buddha), the master of the Dharmakaya (Dharma Body), practicing the matter beyond the Buddha, the phrase after Nirvana? If you are truly practicing these, wouldn't that be a great mistake? It is called the mind of longing upward without ceasing, which has nothing to do with all of you monks.'
Shenyan Chan Shi addressed the assembly, saying, 'If the great matter is not settled and the lineage is not understood, be sure to avoid memorizing words and phrases and making a living in consciousness. Don't you see, intention is a thief, and consciousness is a wave, all being swept away and drowned.'
去。無自由分。諸和尚。必若大事未辦。不如休去歇去。身心純靜去好。時中莫駐著事。卻易得露這個。是事不得已。相勸之言。古人喚作死馬醫。若是個漢。向他與么道。如同𥧌語一般。且諸人分上。作么生。十二分教。還用得一字么。諸方老宿語。還用得一句么。若十二分教是。兄弟在阿那個教里。若諸方老宿語。當得。兄弟在阿那句中。所以道。十二分教唱不得。聖凡攝不得。古今流不得。言教該不得。與么說話。為刺頭入在教門裡。且與伊折開。若有個漢。總未通達個訊息。向伊與么道。被伊驀口摑。𡱰沸作么。不可怪得他也。兄弟大須甄別。莫吉兇不辨。有辨得者。出來。對眾驗看。時寒。久立。
示眾云。若是靈利底。撩著便休去。似這般底。千里萬里去也。有甚麼救處。進前退後。納個如何。醉人相似。有甚麼衲僧氣息。既然如是。且宗門中事。作么生。諸和尚。這裡也須是個漢。始得。大不容易。兄弟。鼓山不惜口業。向汝諸人道。不假記一字。亦不用一功。亦不用眨眼。亦不用呵氣。大坐著。便紹卻去。諸和尚。且道。紹甚麼。為復紹佛紹祖。紹禪紹道。紹佛向上事。涅槃后句。若紹此句。得為大妄。喚作望上心不息。與諸兄弟。了無交涉。于諸人分上。作么生紹。普請驗看。是甚麼。為復
【現代漢語翻譯】 現代漢語譯本： 走吧。沒有自由散漫的份。各位和尚，如果大事沒有辦妥，不如休息一下，身心純凈了再去才好。時時不要執著於事物，這樣容易暴露自己的弱點。這是不得已的事情，是勸告的話。古人稱之為『死馬當活馬醫』。如果是個有擔當的人，這樣對他講，如同夢話一般。那麼各位，你們又如何呢？十二分教（佛教經典分類，包括契經、應頌、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、未曾有、論議）還用得上一個字嗎？各方老宿（指有經驗的禪師）的言語，還用得上一句嗎？如果十二分教是對的，那麼請問，兄弟你在哪個教里？如果各方老宿的言語是對的，那麼請問，兄弟你在哪一句中？所以說，十二分教唱不得，聖凡都攝取不了，古今流傳不了，言教概括不了。這樣說話，是爲了刺破那些混入教門的人，要與他們劃清界限。如果有人，總是不通達這個訊息，這樣對他講，會被他劈頭蓋臉地打一頓，惱羞成怒。這也不怪他。各位兄弟，一定要仔細辨別，不要吉兇不分。有能辨別的，出來，當衆驗證一下。天氣寒冷，站立太久了。
開示大眾說：如果是靈敏的人，稍微一點撥就應該停止追逐。像這種遲鈍的人，即使走遍千山萬水，又有什麼辦法可以救助呢？進前退後，又該如何安頓呢？像個醉漢一樣，哪裡有衲僧（指僧人）的氣息？既然如此，那麼宗門中的事情，又該如何處理呢？各位和尚，這裡也必須是個有擔當的人，才行。這很不容易。各位，鼓山（指說法者自己）不惜口業，告訴你們，不需要記住一個字，也不需要用一點功夫，也不需要眨眼，也不需要呵氣，大大方方地坐著，就能夠繼承下去。各位和尚，那麼，繼承什麼呢？是繼承佛，還是繼承祖師？是繼承禪，還是繼承道？是繼承佛的向上之事，還是涅槃（佛教用語，指解脫）后的那句話？如果繼承這句話，那就大錯特錯了，那叫做望上之心不息，與各位兄弟，毫無關係。在各位的立場上，又該如何繼承呢？請大家一起來驗證看看，那是什麼？是...
【English Translation】 English version: Go. There is no room for undisciplined behavior. Monks, if the great matter is not yet settled, it is better to rest and purify your body and mind before proceeding. Do not be attached to things at all times, as this easily exposes your weaknesses. This is a last resort, a word of advice. The ancients called it 'treating a dead horse as if it were alive'. If it were a capable person, speaking to him like this would be like a dream. So, what about you all? Can even a single word of the Twelve Divisions of Teachings (a classification of Buddhist scriptures, including Sutras, Geyas, Vyakaranas, Gathas, Udanas, Nidanas, Avadanas, Itivrittakas, Jatakas, Vaipulyas, Adbhuta-dharmas, and Upadesas) be used? Can even a single phrase of the words of the old masters (referring to experienced Zen masters) be used? If the Twelve Divisions of Teachings are correct, then tell me, brother, in which teaching are you? If the words of the old masters are correct, then tell me, brother, in which phrase are you? Therefore, it is said that the Twelve Divisions of Teachings cannot be chanted, the sacred and the mundane cannot be encompassed, the past and the present cannot be transmitted, and teachings cannot be summarized. Speaking like this is to pierce those who have entered the teachings without understanding, to draw a line between them. If there is someone who never understands this message, speaking to him like this will result in him slapping you in the face, becoming angry out of shame. You cannot blame him for that. Brothers, you must carefully discern, do not fail to distinguish between good and bad. If there is anyone who can discern, come out and let everyone verify. The weather is cold, standing for too long.
Addressing the assembly, he said: If one is sharp-witted, they should stop chasing after being slightly pointed out. For those who are dull like this, what help is there even if they travel thousands of miles? Advancing and retreating, how should they be settled? Like a drunkard, where is the spirit of a mendicant monk (referring to monks)? Since this is the case, then how should the affairs of the Zen school be handled? Monks, here, there must be a capable person. This is not easy. Monks, Gushan (referring to the speaker himself) does not hesitate to create bad karma with his mouth, telling you that you do not need to remember a single word, nor do you need to use any effort, nor do you need to blink, nor do you need to exhale, just sit down grandly, and you can inherit it. Monks, then, what do you inherit? Do you inherit the Buddha, or do you inherit the patriarchs? Do you inherit Zen, or do you inherit the Tao? Do you inherit the Buddha's upward matter, or the phrase after Nirvana (Buddhist term, referring to liberation)? If you inherit this phrase, then you are greatly mistaken, that is called the unceasing mind of longing upwards, which has nothing to do with you brothers. From your perspective, how should you inherit? Please everyone come and verify, what is it? Is it...
是凡是聖。是毗盧師。法身主。在甚麼處居住。甚麼年中有渠。方圓闊狹。長短大小。試道看。還有絲髮大物解。蓋覆得么。還有絲髮許。間隔么。向阿那裡抄。向阿那裡寫。諸和尚。與么顯露。與么聊要。何不直下承當取。又更刺頭。入他言句里。意識中學。有甚麼交涉。不見道。意為賊。識為浪。走作馳求。終無歇分。若自不具眼。就人揀辨。卷子里抄。䇿子里寫。假饒百千萬句。龍宮海藏。一時吞納。儘是他人。不幹自己事。亦喚作識學依通。猶如水母。借蝦為目。無自由分。亦如盲者辨色。依他語故。實不能辨色之正相。若是學經律論。自有人在。所以鼓山尋常道。經有經師。律有律師。論有論師。有函有號。有部有秩。白日明䆫。夜附燈。燭自有人傳持在。禪師作么生。還有人道得么。試出來道看。
時有僧問。如何是目前顯露底機。師云。道甚麼。僧再問。師喝出去。
示眾云。諸和尚。大凡行腳。須識辨宗風。莫只是尋言逐句。無有了期。雪峰和尚道。三世諸佛。不能唱。十二分教。載不起。所以鼓山道。有一人與么來。總未曾通這個訊息。向伊與么道。被伊把黃泥驀口塞。還怪得他也無。恐人亂塞人口。所以道。鼓山有不跨石門句。作么生道。這裡須是其人。莫亂道。
時有僧問
【現代漢語翻譯】 現代漢語譯本 什麼是凡是聖？什麼是毗盧師（Vairocana，佛的法身）？法身之主居住在什麼地方？在哪個年代有他？是方的還是圓的，寬的還是窄的，長的還是短的，大的還是小的？試著說出來看看。還有像絲髮一樣大的東西能夠覆蓋住他嗎？還有像絲髮一樣小的東西能夠隔開他嗎？從哪裡抄襲？從哪裡書寫？各位和尚，這樣顯露，這樣稍微涉及，為什麼不直接承擔下來？又更刺探，進入他人的言語里，在意識中學習，有什麼關係？沒聽說過嗎？『意』是賊，『識』是浪，奔走馳求，終無止歇的時候。如果自己沒有眼力，就依靠別人來辨別。在書卷里抄，在書冊里寫，即使有百千萬句，龍宮海藏，一時吞納，也都是他人的，不幹自己的事。也叫做識學依通，猶如水母，借蝦為眼睛，沒有自由的份。也像盲人辨別顏色，依靠別人的話語，實際上不能辨別顏色的真正相狀。如果是學習經律論，自然有人在。所以鼓山（Gushan，山名，寺廟所在地）常說，經有經師，律有律師，論有論師，有函有號，有部有秩，白日明窗，夜附燈燭，自然有人傳持。禪師該怎麼做？還有人能說得出來嗎？試著出來說看。
當時有僧人問：『如何是目前顯露的機？』 師父說：『說什麼？』 僧人再次問。師父喝斥出去。
師父向大眾開示說：『各位和尚，大凡行腳，必須識辨宗風，不要只是尋言逐句，沒有了期。』 雪峰和尚說：『三世諸佛，不能唱盡十二分教（佛教經典分類），也承載不起。』 所以鼓山說：『有一個人這樣來，總未曾通這個訊息。向他這樣說，被他用黃泥驀口塞住，還怪得了他嗎？』 恐怕有人胡亂塞人口，所以說：『鼓山有不跨石門句。』 怎麼說？這裡必須是那個人，不要亂說。
當時有僧人問
【English Translation】 English version What is the mundane and the sacred? What is Vairocana (the Dharma body of the Buddha)? Where does the master of the Dharma body reside? In what era did he exist? Is it square or round, wide or narrow, long or short, big or small? Try to say it. Is there anything as small as a hair that can cover it? Is there anything as small as a hair that can separate it? From where do you copy? From where do you write? Monks, why not directly take responsibility for such obvious and slightly relevant matters? Why probe further, entering into the words of others, learning in consciousness? What is the connection? Haven't you heard it said? 'Intent' is a thief, 'consciousness' is a wave, running around seeking, never ceasing. If you do not have the eye yourself, rely on others to discern. Copying from scrolls, writing in books, even if there are hundreds of thousands of sentences, the Dragon Palace and the Sea Treasury, swallowed all at once, are all others', not your own affair. It is also called knowledge-based reliance, like a jellyfish, borrowing the eyes of a shrimp, without freedom. It is also like a blind person distinguishing colors, relying on the words of others, unable to truly discern the true appearance of colors. If you are studying the Sutras, Vinaya, and Shastras, there are naturally people there. Therefore, Gushan (Mountain name, location of the temple) often says, the Sutras have Sutra masters, the Vinaya has Vinaya masters, the Shastras have Shastra masters, with cases and titles, divisions and orders, bright windows in the daytime, attached to lamps and candles at night, there are naturally people to transmit and uphold them. What should a Chan master do? Is there anyone who can say it? Try to come out and say it.
At that time, a monk asked: 'What is the mechanism that is currently revealed?' The master said: 'What are you saying?' The monk asked again. The master shouted him out.
The master addressed the assembly, saying: 'Monks, in general, when traveling, you must recognize and discern the lineage style, do not just seek words and follow sentences, without end.' Venerable Xuefeng said: 'The Buddhas of the three worlds cannot sing all of the twelve divisions of teachings (classifications of Buddhist scriptures), nor can they bear them.' Therefore, Gushan said: 'If someone comes like this, never having understood this message, and you say this to him, he will block your mouth with yellow mud, can you blame him?' Fearing that someone would randomly block people's mouths, it is said: 'Gushan has a phrase that does not cross the Stone Gate.' How do you say it? It must be that person here, do not speak randomly.
At that time, a monk asked
。如何是不跨底事。師拈拂子。驀口打云。還會么。云不會。師咄云。汝不是這手腳。
示眾云。實不敢欺兄弟。亦不敢昧兄弟。然且沒人辨得。
有僧問。從上宗乘。如何舉唱。師便打。僧作禮。擬再問。師云。老兄不是這手腳。
示眾云。鼓山門下。不得咳嗽。
時有僧。咳𠻳一聲。師云。作甚麼。僧云。傷寒。師云。傷寒即得。
示眾云。若論此事。如一口劍相似。
時有僧問。和尚是死屍。學人是死屍。如何是劍師云。拖出這死屍。僧應諾。歸衣缽下。束裝便行。
師至晚。問首座。問話僧在否。座云。當時便去也。師云。好與三十棒。
云居齊云。鼓山拄杖。是賞伊罰伊。具眼者。試商量看 雪竇云。諸方老宿總道。鼓山失卻一隻眼。殊不知。重賞之下。必有勇夫。然雖如是。若子細撿點來。未免一時埋卻。
師問僧。直下猶難會。尋言轉見賒。若論佛與祖。特地隔天涯。你作么生會。僧無語。
后舉問侍者云。某甲不會。請侍者。代一轉語。侍者云。和尚與么道。猶隔天涯在。
僧舉似師。師喚侍者來。問你為新到代語。是否。云是。師便打趁出院。
有一僧。製得雪峰實錄云。師因上堂。良久顧視大眾云。是甚麼。
【現代漢語翻譯】 現代漢語譯本： 問：『如何是不跨底事？』（如何是不落入任何一邊的事？） 師父拿起拂子，劈頭打去，說：『會么？』（明白了嗎？） 僧人說：『不會。』 師父呵斥道：『你不是這手腳。』（你還不懂這個）
師父向大眾開示說：『實在不敢欺騙各位兄弟，也不敢隱瞞各位兄弟。然而卻沒有人能辨別出來。』
有僧人問：『從上宗乘，如何舉唱？』（歷代祖師的宗旨，該如何宣揚？） 師父便打。 僧人作禮，想要再問。 師父說：『老兄不是這手腳。』（老兄你還不懂這個）
師父向大眾開示說：『鼓山門下，不得咳嗽。』
當時有個僧人，咳嗽了一聲。 師父說：『作甚麼？』（幹什麼？） 僧人說：『傷寒。』（得了傷寒） 師父說：『傷寒即得。』（得了傷寒倒是可以）
師父向大眾開示說：『若論此事，如一口劍相似。』（如果談論這件事，就像一口劍一樣）
當時有個僧人問：『和尚是死屍，學人是死屍，如何是劍？』（和尚是死屍，學人也是死屍，那麼劍是什麼？） 師父說：『拖出這死屍。』 僧人應諾，回到自己的衣缽下，收拾行李便走。
師父到了晚上，問首座：『問話的僧人在嗎？』 首座說：『當時就走了。』 師父說：『好，該打三十棒。』
云居齊說：『鼓山拄杖，是賞他還是罰他？』（鼓山禪師用拄杖，是獎賞他還是懲罰他？） 『有眼力的人，試著商量看看。』 雪竇說：『各方老宿都說，鼓山失去了一隻眼。』（各地的老禪師都說，鼓山禪師失去了一隻眼睛。） 『殊不知，重賞之下，必有勇夫。』（卻不知道，重賞之下必有勇夫。） 『雖然如此，如果仔細檢查起來，免不了要一時埋沒。』
師父問僧人：『直下猶難會，尋言轉見賒。若論佛與祖，特地隔天涯。你作么生會？』（當下直接領悟都很難，尋著言語反而更加遙遠。如果談論佛與祖，更是特意隔開了天涯海角。你如何理解？） 僧人無語。
後來師父舉這件事問侍者說：『某甲不會，請侍者代一轉語。』（我不會，請侍者代我說一句。） 侍者說：『和尚與么道，猶隔天涯在。』（和尚您這樣說，仍然隔著天涯海角。）
僧人把侍者的話告訴了師父。 師父叫侍者來，問：『你為新到代語，是否？』（你是替新來的僧人回答，是嗎？） 侍者說是。 師父便打了他，把他趕出了寺院。
有一個僧人，整理了《雪峰實錄》，說：『師父因為上堂，良久顧視大眾說：是甚麼？』（師父因為上堂說法，很久之後環顧大眾說：是什麼？）
【English Translation】 English version: Question: 'What is the matter that does not fall to either side?' (How is it a matter that doesn't lean to any extreme?) The master picked up the whisk and struck him directly, saying, 'Do you understand?' The monk said, 'I don't understand.' The master scolded, 'You are not this kind of stuff.' (You don't understand this)
The master addressed the assembly, saying, 'I truly dare not deceive you brothers, nor dare I conceal anything from you brothers. Yet no one can discern it.'
A monk asked, 'How is the ancestral teaching of the past to be proclaimed?' The master then struck him. The monk bowed, intending to ask again. The master said, 'Old brother, you are not this kind of stuff.' (Old brother, you don't understand this)
The master addressed the assembly, saying, 'In the Gu Shan (Drum Mountain) gate, one must not cough.'
At that time, there was a monk who coughed once. The master said, 'What are you doing?' The monk said, 'A cold.' The master said, 'A cold is acceptable.'
The master addressed the assembly, saying, 'If we discuss this matter, it is like a sword.'
At that time, a monk asked, 'The abbot is a corpse, the student is a corpse, what is the sword?' The master said, 'Drag out this corpse.' The monk acknowledged, returned to his belongings, packed his bags, and left.
In the evening, the master asked the head seat, 'Is the monk who asked the question here?' The head seat said, 'He left immediately at that time.' The master said, 'Good, he deserves thirty blows.'
Yunju Qi (Yunju Qi, a Zen master) said, 'Is the Gu Shan (Drum Mountain) staff rewarding him or punishing him?' 'Those with eyes, try to discuss it.' Xuedou (Xuedou, a Zen master) said, 'All the old masters everywhere say that Gu Shan (Drum Mountain) has lost an eye.' 'They do not know that under great reward, there must be brave men.' 'Although it is so, if carefully examined, it cannot avoid being buried for a time.'
The master asked a monk, 'Directly understanding is still difficult, seeking words only makes it more distant. If we discuss the Buddha and the Patriarchs, they are deliberately separated by the ends of the earth. How do you understand?' The monk was speechless.
Later, the master raised this matter and asked the attendant, saying, 'I do not understand, please, attendant, say a turning word for me.' The attendant said, 'Abbot, saying it like that, it is still separated by the ends of the earth.'
The monk told the master what the attendant had said. The master called the attendant and asked, 'Did you answer for the newly arrived monk, is that so?' The attendant said yes. The master then struck him and drove him out of the monastery.
There was a monk who compiled the 'Xuefeng Shilu (Record of Xuefeng)', saying, 'The master, because of ascending the hall, looked at the assembly for a long time and said: What is it?'
師問。雪峰只有此語。為當別更有在。僧云。別更有。師云。案圓也。下山去。
師因囷山同上雪峰。囷山云。與和尚斗行。師云。輸也。
明州翠巖令參禪師(凡三)
示眾云。一夏已來。為兄弟東語西話。看我眉毛在么。
長慶雲。生也 雲門云關 保福云。作賊人心虛 翠巖芝云。為眾竭力。禍出私門。
僧問。還丹一粒。點鐵成金。至理一言。轉凡成聖。學人上來。請師一點。師云。不點。云爲甚麼不點。師云。恐汝落在凡聖。云乞師至理。師喚侍者點茶來。
僧問。古人拈槌豎拂。意旨如何。師云。邪法難扶。
問僧繇為甚麼。寫志公真不得。師云。作么生摺合。
問。險惡道中。以何事為津樑。師云。藥山再三叮囑。
泉州臥龍道溥禪師(凡二)
示眾云。莫道空山無祇待。便歸方丈。
僧問。初心後學。乍入叢林。方便門中。乞師指示。師敲門枋。示之。云向上還更有事也無。師云有。云如何是向上事。師再敲門枋。
越州越山師鼐禪師(凡三)
初謁雪峰。于道染指。
后因閩主請。于清風樓上齋。坐久。舉頭。忽見日光。豁然大悟。作偈云。清風樓上赴官齋。此日平生眼豁開。方信普通年遠事。不從忽
嶺帶將來。
僧問。如何是佛身。師云。你問那個佛身。云釋迦佛身。師云。舌覆三千界。
師臨順寂時。示偈云。眼光隨色盡。耳識逐聲消。還源無別旨。今日與明朝。
安州白兆山志圓禪師(凡二)
僧問。如何是佛法大意。師云苦。云如何是道。師云普。
玄則問。如何是學人自己。師云。丙丁童子來求火。
南嶽金輪可觀禪師(凡一)
師謁雪峰。峰召云。近前來。師近前。峰與一踏。師即冥契。
住后。示眾云。自從一吃雪峰踏。直至如今眼不開。不知是何境界。
漳州報恩懷岳禪師(凡二)
僧問。十二時中。如何行履。師云。動即死。云不動時如何。師云。猶是守古冢鬼。
僧問。如何是學人出身處。師云。有甚麼纏縛汝。云爭柰出不得何。師云。過在阿誰。
漳州隆壽紹鄉禪師(凡一)
師侍雪峰行次。見風吹芋葉動。峰指示之。師云。某甲甚生怕怖。峰云。是你屋裡事。怕個甚麼。師於此有省。
杭州龍華靈照禪師(凡一)
師指半月。問溥上座。那一片。甚麼處去也。溥云。莫妄想。師云。失卻一片了也。溥無對。
洛京南院和尚(凡一)
有一儒士。博覽古今。呼為張百會。一日
【現代漢語翻譯】 現代漢語譯本 嶺帶將來。
僧問：『如何是佛身？』師云：『你問哪個佛身？』云：『釋迦佛（Sakyamuni Buddha）身。』師云：『舌覆三千界。』
師臨順寂時，示偈云：『眼光隨色盡，耳識逐聲消。還源無別旨，今日與明朝。』
安州白兆山志圓禪師(凡二)
僧問：『如何是佛法大意？』師云：『苦。』云：『如何是道？』師云：『普。』
玄則問：『如何是學人自己？』師云：『丙丁童子來求火。』
南嶽金輪可觀禪師(凡一)
師謁雪峰（Xuefeng）。峰召云：『近前來。』師近前。峰與一踏。師即冥契。
住后，示眾云：『自從一吃雪峰踏，直至如今眼不開。不知是何境界。』
漳州報恩懷岳禪師(凡二)
僧問：『十二時中，如何行履？』師云：『動即死。』云：『不動時如何？』師云：『猶是守古冢鬼。』
僧問：『如何是學人出身處？』師云：『有甚麼纏縛汝？』云：『爭柰出不得何？』師云：『過在阿誰？』
漳州隆壽紹鄉禪師(凡一)
師侍雪峰（Xuefeng）行次，見風吹芋葉動。峰指示之。師云：『某甲甚生怕怖。』峰云：『是你屋裡事，怕個甚麼？』師於此有省。
杭州龍華靈照禪師(凡一)
師指半月，問溥上座：『那一片，甚麼處去也？』溥云：『莫妄想。』師云：『失卻一片了也。』溥無對。
洛京南院和尚(凡一)
有一儒士，博覽古今，呼為張百會。一日
【English Translation】 English version Coming from the mountain ridge.
A monk asked: 'What is the Buddha-body?' The master said: 'Which Buddha-body are you asking about?' The monk said: 'The body of Sakyamuni Buddha (Sakyamuni Buddha).' The master said: 'The tongue covers three thousand worlds.'
When the master was about to pass into silence, he showed a verse, saying: 'The light of the eyes fades with color, the consciousness of the ears vanishes with sound. Returning to the source has no other purpose, today and tomorrow.'
Zen Master Zhiyuan of Baizhao Mountain in Anzhou (two cases)
A monk asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Suffering.' The monk said: 'What is the Way?' The master said: 'Universal.'
Xuanze asked: 'What is the student's own self?' The master said: 'A child of Bing and Ding comes seeking fire.'
Zen Master Kewan of Jinlun, Nanyue (one case)
The master visited Xuefeng (Xuefeng). Xuefeng called out: 'Come closer.' The master came closer. Xuefeng gave him a kick. The master immediately had a tacit understanding.
After residing there, he addressed the assembly, saying: 'Since receiving that kick from Xuefeng, my eyes have not opened until now. I do not know what state this is.'
Zen Master Huaiyue of Bao'en Temple in Zhangzhou (two cases)
A monk asked: 'How should one conduct oneself during the twelve periods of the day?' The master said: 'Movement is death.' The monk said: 'What about when not moving?' The master said: 'Still like a ghost guarding an ancient tomb.'
A monk asked: 'What is the student's place of origin?' The master said: 'What binds you?' The monk said: 'What can be done about not being able to get out?' The master said: 'Whose fault is it?'
Zen Master Shaoxiang of Longshou Temple in Zhangzhou (one case)
The master was attending Xuefeng (Xuefeng) on a walk when he saw the wind blowing and moving a taro leaf. Xuefeng pointed it out. The master said: 'I am very afraid.' Xuefeng said: 'It is something in your own house, what are you afraid of?' The master had an awakening at this.
Zen Master Lingzhao of Longhua Temple in Hangzhou (one case)
The master pointed to the half-moon and asked the senior monk Pu: 'Where has that piece gone?' Pu said: 'Do not妄想(wangxiang, engage in idle speculation).' The master said: 'A piece has been lost.' Pu had no reply.
The Monk of Nanyuan Temple in Luoyang (one case)
There was a Confucian scholar who had read widely through ancient and modern texts, and was called Zhang Baihui. One day
謁師。師問。莫是張百會么。云不敢。師以手空中。畫一晝云。會么。張云不會。師云。一尚不會。甚麼處得百會來。
太原孚上座(凡十)
初名座主。在楊州光孝。講涅槃經。有一禪者。阻雪在寺。因往隨喜。講至三因佛性。三德法身。廣談法身妙理。禪者失笑。孚講罷。請禪者喫茶。問某甲素志狹劣。依文解義。適蒙見笑。有不到處。伏望見教。禪者云。實笑座主不識法身。師云。如此解說。何處不是。云請座主。更說一遍。師云。法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二義。隨緣赴感。靡不周遍。禪者云。不道座主說得不是。只是說得法身量邊事。實未識法身在。師云。既然如是。禪者當爲我說。云座主還信否。師云。焉敢不信。云若如是。座主暫輟講旬日。于室內端坐靜慮。收心攝念。善惡諸緣。一時放卻。師一依所教。從初夜至五更。聞鼓角聲。忽然契悟。走扣禪者門。禪者問云。誰。師云。某甲。禪者咄云。教你傳持大教。代佛宣揚。夜來為甚麼醉酒臥街。師云。禪德自來講經。將生身父母鼻孔扭捏。從今向去。更不敢如是。禪者云。且去。明日來相見。師即罷講。遍謁諸方。
師初到雪峰。才上法堂。顧視雪峰。便下去。見知事。
雪竇云。一千五百
【現代漢語翻譯】 現代漢語譯本 謁師。師問：『莫非是張百會嗎？』張回答：『不敢當。』師父用手在空中畫了一下，問道：『會嗎？』張說：『不會。』師父說：『一個尚且不會，從哪裡得到百會呢？』
太原孚上座（共十則）
孚上座最初是位座主（寺院中講經的僧人），在揚州光孝寺講《涅槃經》。有一位禪者因為下雪被困在寺中，便去隨喜聽講。講到三因佛性（正因佛性、了因佛性、緣因佛性），三德法身（法身德、般若德、解脫德）時，廣泛談論法身（Dharmakāya）的妙理。禪者聽了失笑。孚上座講完后，請禪者喝茶，問道：『我向來志向狹隘淺薄，只是按照經文解釋意義，剛才承蒙您見笑，一定是有不到位的地方，希望您能指教。』禪者說：『實在是因為您不認識法身才笑您。』孚上座說：『這樣解釋，哪裡不對呢？』禪者說：『請您再說一遍。』孚上座說：『法身的道理，猶如太虛空，豎窮三際（過去、現在、未來），橫亙十方（東、西、南、北、上、下、東南、西南、東北、西北），瀰漫八極（指四方、四維），包括二義（真諦、俗諦）。隨緣應感，無處不周遍。』禪者說：『不是說您說得不對，只是您說的只是法身的量邊事，實際上還不認識法身。』孚上座說：『既然這樣，禪德您應當為我說說。』禪者問：『您相信嗎？』孚上座說：『怎敢不信？』禪者說：『如果這樣，您暫且停止講經十日，在室內端坐靜慮，收心攝念，善惡諸緣，一時放下。』孚上座完全按照禪者所教導的去做，從初夜到五更，聽到鼓角聲，忽然契悟。跑去敲禪者的門。禪者問道：『誰？』孚上座說：『是我。』禪者呵斥道：『教你傳持大教，代替佛陀宣揚，昨夜為何醉酒臥街？』孚上座說：『禪德您自從講經以來，將生身父母的鼻孔都扭捏了，從今以後，再也不敢這樣了。』禪者說：『且去吧，明日再來相見。』孚上座於是停止講經，遍訪各方（指各地的禪師）。
孚上座初到雪峰（地名），剛登上法堂，看了看雪峰，便下去了，去見知事（寺院中的執事）。
雪竇（人名）說：『一千五百（指人名）。』
【English Translation】 English version Visiting the Master. The Master asked: 'Could you be Zhang Baihui?' Zhang replied: 'I dare not claim to be.' The Master drew a line in the air with his hand and asked: 'Do you understand?' Zhang said: 'I do not understand.' The Master said: 'You don't even understand one, how could you possibly attain Baihui (literally 'hundred meetings', referring to a point on the top of the head, often used metaphorically for enlightenment)?'
The Venerable Fu of Taiyuan (Ten Cases)
Initially, Venerable Fu was a lecturer at Guangxiao Temple in Yangzhou, lecturing on the Nirvana Sutra. A Chan practitioner was stranded at the temple due to snow, so he went to listen. When the lecture reached the Three Causes of Buddha-nature (Trihetu-buddhatā: the direct cause, the indirect cause, and the enabling cause) and the Three Virtues of Dharmakāya (the virtue of the Dharmakāya, the virtue of Prajna, and the virtue of liberation), extensively discussing the profound principles of Dharmakāya (the body of the Dharma), the Chan practitioner couldn't help but laugh. After Venerable Fu finished lecturing, he invited the Chan practitioner for tea and asked: 'My aspirations have always been narrow and shallow, merely interpreting the meaning according to the text. I was just laughed at by you, so there must be something lacking. I hope you can instruct me.' The Chan practitioner said: 'I laughed because you do not recognize the Dharmakāya.' Venerable Fu said: 'With such an explanation, what is wrong?' The Chan practitioner said: 'Please explain it again.' Venerable Fu said: 'The principle of the Dharmakāya is like the great void, extending vertically through the three periods of time (past, present, and future), and horizontally through the ten directions (east, west, south, north, up, down, southeast, southwest, northeast, northwest), pervading the eight extremes (the four cardinal directions and the four intermediate directions), encompassing the two truths (conventional truth and ultimate truth). Responding to conditions, it is universally present everywhere.' The Chan practitioner said: 'I am not saying that your explanation is wrong, but you are only talking about the quantitative aspects of the Dharmakāya; you do not truly recognize the Dharmakāya itself.' Venerable Fu said: 'Since that is the case, Venerable Chan, you should explain it to me.' The Chan practitioner asked: 'Do you believe me?' Venerable Fu said: 'How could I not believe you?' The Chan practitioner said: 'If that is the case, you should temporarily suspend your lectures for ten days, sit upright in your room in quiet contemplation, gather your mind and thoughts, and let go of all good and evil conditions at once.' Venerable Fu followed the Chan practitioner's instructions completely. From the beginning of the night until the fifth watch, upon hearing the sound of drums and horns, he suddenly had an awakening. He ran to knock on the Chan practitioner's door. The Chan practitioner asked: 'Who is it?' Venerable Fu said: 'It is I.' The Chan practitioner scolded: 'I taught you to transmit the great teachings and proclaim them on behalf of the Buddha. Why were you drunk and sleeping in the street last night?' Venerable Fu said: 'Since you started lecturing, you have been twisting the noses of your own parents. From now on, I dare not do such a thing again.' The Chan practitioner said: 'Go for now, and come see me tomorrow.' Venerable Fu then stopped lecturing and visited various places (referring to various Chan masters).
When Venerable Fu first arrived at Xuefeng (place name), he went up to the Dharma hall, looked at Xuefeng, and then went down to see the administrator (an officer in the monastery).
Xuedou (person's name) said: 'One thousand five hundred (referring to a person's name).'
人善知識。被孚老一覷。便高豎降旗。
明日卻上方丈。作禮云。昨日觸忤和尚。峰云。知是般事便休。
雪竇云。果然。
後有僧。問雲門。作么生是觸忤處。門便打。
雪竇云。打得百千萬億個。有甚麼用處。直須盡大地人。吃棒。方可扶豎雪峰。且道。孚上座。具甚麼眼。
雪峰一日。指日示師。師搖手而去。峰云。你不肯老僧那。師云。和尚搖頭。某甲擺尾。甚麼處是不肯和尚處。峰云。到別處。也須諱卻。
雪峰問師。見說臨濟有三句。是否。師云。是。峰云。如何是第一句。師舉目視之。峰云。此是第二句。如何是第一句。師叉手而退。峰深器之。
晏國師問。父母未生前。鼻孔在甚麼處。師云。老兄先道。晏云。如今生也。鼻孔在甚麼處。師不肯。
晏卻問。汝作么生。師云。將扇子來。晏與扇。再徴之。師默致。晏乃歐師一拳。
師因雪峰。門送晏國師。住鼓山。回至法堂。峰云。一隻聖箭。射入九重城裡去也。師云。和尚是伊未在。峰云。渠是徹底人。師云。若不信。待某甲去。勘過。
遂趁至中路。便問。師兄向甚麼處去。晏云。九重城裡去。師云。忽遇三軍圍繞時如何。晏云。他家自有通霄路。師云。恁么則離宮失殿去也。晏
【現代漢語翻譯】 現代漢語譯本： 人善知識（指有智慧的人）。被孚老（指孚上座）稍微一看，便立刻高高豎起降旗（比喻認輸）。
第二天卻去雪峰的方丈室，行禮說：『昨天冒犯了和尚。』雪峰說：『知道是這件事就算了。』
雪竇禪師評論說：『果然如此。』
後來有僧人問雲門禪師：『怎麼是冒犯之處？』雲門禪師便打他。
雪竇禪師評論說：『打得百千萬億個，有什麼用處？必須讓全大地的人都吃棒，才可以扶持雪峰。』且說，孚上座，具有什麼樣的眼力？
雪峰禪師有一天，指著太陽給這位禪師看，這位禪師搖手離開了。雪峰禪師說：『你不認可老僧嗎？』禪師說：『和尚搖頭，我擺尾，哪裡是不認可和尚的地方？』雪峰禪師說：『到別處，也要隱諱這件事。』
雪峰禪師問這位禪師：『聽說臨濟禪師有三句，是這樣嗎？』禪師說：『是。』雪峰禪師說：『如何是第一句？』禪師舉目看著他。雪峰禪師說：『這是第二句。如何是第一句？』禪師拱手退下。雪峰禪師深深器重他。
晏國師問：『父母未生之前，鼻孔在什麼地方？』禪師說：『老兄先說。』晏國師說：『如今生了，鼻孔在什麼地方？』禪師不回答。
晏國師反問：『你怎麼樣說？』禪師說：『把扇子拿來。』晏國師給了他扇子，再次追問，禪師沉默不語。晏國師便打了禪師一拳。
這位禪師因為雪峰禪師，送晏國師去鼓山居住，回到法堂。雪峰禪師說：『一支聖箭，射入九重城裡去了。』禪師說：『和尚認為他不在嗎？』雪峰禪師說：『他是徹底的人。』禪師說：『如果不相信，等我去勘驗一下。』
於是追到半路，便問：『師兄要去什麼地方？』晏國師說：『去九重城裡。』禪師說：『忽然遇到三軍包圍時怎麼辦？』晏國師說：『他家自有通霄路。』禪師說：『這樣就要離開宮殿了。』晏國師沒有回答。
【English Translation】 English version: 'Good Knowing Advisor' (referring to a wise person). Fulao (referring to Venerable Fu) glanced at him, and immediately raised the flag of surrender (a metaphor for admitting defeat).
The next day, he went to Xuefeng's (Xuefeng: a Chan master) abbot's room, bowed and said, 'Yesterday I offended the Abbot.' Xuefeng said, 'Knowing that it is this matter is enough.'
Zen Master Xuedou (Xuedou: a Chan master) commented, 'Indeed.'
Later, a monk asked Zen Master Yunmen (Yunmen: a Chan master), 'What is the point of offense?' Zen Master Yunmen then hit him.
Zen Master Xuedou commented, 'Hitting hundreds of millions of times, what is the use? It is necessary for all the people on earth to be beaten with a stick in order to support Xuefeng.' And say, what kind of insight does Venerable Fu possess?
One day, Zen Master Xuefeng pointed to the sun and showed it to this Zen master, who shook his head and left. Zen Master Xuefeng said, 'Do you not approve of the old monk?' The Zen master said, 'The Abbot shakes his head, and I wag my tail. Where is the place where I do not approve of the Abbot?' Zen Master Xuefeng said, 'When you go elsewhere, you must also conceal this matter.'
Zen Master Xuefeng asked this Zen master, 'I heard that Zen Master Linji (Linji: a Chan master) has three sentences, is that so?' The Zen master said, 'Yes.' Zen Master Xuefeng said, 'What is the first sentence?' The Zen master looked at him. Zen Master Xuefeng said, 'This is the second sentence. What is the first sentence?' The Zen master clasped his hands and retreated. Zen Master Xuefeng deeply valued him.
National Teacher Yan (Yan Guoshi) asked, 'Before your parents were born, where was your nose?' The Zen master said, 'You tell me first.' National Teacher Yan said, 'Now that I am born, where is my nose?' The Zen master did not answer.
National Teacher Yan asked in return, 'What do you say?' The Zen master said, 'Bring the fan.' National Teacher Yan gave him the fan and asked again. The Zen master remained silent. National Teacher Yan then punched the Zen master.
This Zen master, because of Zen Master Xuefeng, saw National Teacher Yan off to live at Gushan (Gushan: a mountain name), and returned to the Dharma hall. Zen Master Xuefeng said, 'A holy arrow has been shot into the ninefold city.' The Zen master said, 'Does the Abbot think he is not there?' Zen Master Xuefeng said, 'He is a thorough person.' The Zen master said, 'If you don't believe me, I will go and examine him.'
So he chased him halfway and asked, 'Where are you going, brother?' National Teacher Yan said, 'Going to the ninefold city.' The Zen master said, 'What if you suddenly encounter the encirclement of the three armies?' National Teacher Yan said, 'His family has its own road to the sky.' The Zen master said, 'In that case, you will be leaving the palace.' National Teacher Yan did not answer.
云。何處不稱尊。師拂袖而歸。
峰問。如何。師云。好一隻聖箭。折卻了也。遂舉前話。峰云。奴奴。渠語在。師云。這老漢。畢竟有鄉情在。
大溈喆云。此話叢林商量不少。或云。才問甚麼處去。這裡便好打。是聖箭折處。或云。忽遇三軍圍繞時如何。亦好打。是聖箭折處。
如斯理論。非唯瞞他。亦乃自瞞。會么。相如奪得連城璧。秦主安然致太平。
保福簽瓜次。見師。乃問。道得即與汝瓜吃。師云。把將來。福度一片與師。師接得便去。
雪竇云。雖是死蛇。解弄也活。且道。誰是好手者。試請辨看。
師到投子。子問。久響太原孚上座。莫便是么。師作掌勢。子云。也是老僧招得。師便出。子云。且聽諸方斷看。師回首。子便打。
玄沙云。莫是投子。招得么。
僧問。如何是觸目菩提。師踢狗子。作聲走。僧罔措。師云。小狗子。不消一踢。
師在雪峰。有大聲譽。后歸楊州。陳尚書。留在宅供養。一日謂尚書云。來日講一遍大涅槃經。報答尚書。書次日致齋。煎茶畢。師遂升座。良久。揮尺一下云。如是我聞。乃召尚書。書應諾。師云。一時佛在。乃脫去。
聯燈會要卷第二十四 卍新續藏第 79 冊 No. 1557 聯燈
【現代漢語翻譯】 現代漢語譯本 云（云：指僧人）。何處不稱尊？師拂袖而歸。
峰（峰：指僧人）問：如何？師云：好一隻聖箭，折卻了也。遂舉前話。峰云：奴奴，渠語在。師云：這老漢，畢竟有鄉情在。
大溈喆（大溈喆：指僧人）云：此話叢林商量不少。或云：才問甚麼處去，這裡便好打，是聖箭折處。或云：忽遇三軍圍繞時如何，亦好打，是聖箭折處。
如斯理論，非唯瞞他，亦乃自瞞。會么？相如奪得連城璧，秦主安然致太平。
保福（保福：指僧人）簽瓜次，見師。乃問：道得即與汝瓜吃。師云：把將來。福度一片與師。師接得便去。
雪竇（雪竇：指僧人）云：雖是死蛇，解弄也活。且道：誰是好手者？試請辨看。
師到投子（投子：指寺廟）。子（子：指投子寺的僧人）問：久響太原孚上座，莫便是么？師作掌勢。子云：也是老僧招得。師便出。子云：且聽諸方斷看。師回首。子便打。
玄沙（玄沙：指僧人）云：莫是投子，招得么？
僧問：如何是觸目菩提？師踢狗子，作聲走。僧罔措。師云：小狗子，不消一踢。
師在雪峰（雪峰：指寺廟），有大聲譽。后歸楊州。陳尚書，留在宅供養。一日謂尚書云：來日講一遍大涅槃經，報答尚書。書次日致齋，煎茶畢。師遂升座。良久。揮尺一下云：如是我聞。乃召尚書。書應諾。師云：一時佛在。乃脫去。
【English Translation】 English version A monk asked: Where is there no reverence? The master flicked his sleeve and left.
Feng (Feng: refers to a monk) asked: What about that? The master said: A fine holy arrow, broken in two. Then he brought up the previous conversation. Feng said: 'Nunu, the words are still there.' The master said: 'This old man, after all, has a sense of home.'
Dawei Zhe (Dawei Zhe: refers to a monk) said: 'This saying has been discussed a lot in the monastic community. Some say: As soon as he asks where to go, it's good to strike here; it's where the holy arrow is broken. Others say: What if suddenly surrounded by three armies? It's also good to strike; it's where the holy arrow is broken.'
Such theories not only deceive others but also deceive oneself. Do you understand? Like Xiang Ru who seized the Liancheng Jade, the Qin ruler peacefully achieved great peace.
Baofu (Baofu: refers to a monk) was handing out melons when he saw the master. He then asked: 'If you can speak the Tao, I'll give you a melon to eat.' The master said: 'Bring it here.' Baofu gave a slice to the master. The master took it and left.
Xuedou (Xuedou: refers to a monk) said: 'Although it's a dead snake, if you know how to handle it, it can come alive. Tell me, who is the expert? Please discern and see.'
The master arrived at Touzi (Touzi: refers to a temple). The monk of Touzi (Touzi: refers to the monks in Touzi temple) asked: 'I've long heard of the Venerable Fu of Taiyuan, is that you?' The master made a gesture with his palm. The monk of Touzi said: 'So, this old monk has invited you.' The master then left. The monk of Touzi said: 'Let's hear the judgment from all sides.' The master turned his head. The monk of Touzi then struck him.
Xuansha (Xuansha: refers to a monk) said: 'Could it be that Touzi invited him?'
A monk asked: 'What is Bodhi that is touched by the eye?' The master kicked a puppy, making it yelp and run away. The monk was at a loss. The master said: 'A small puppy, not worth a kick.'
The master was at Xuefeng (Xuefeng: refers to a temple) and had a great reputation. Later, he returned to Yangzhou. Minister Chen kept him at his residence for offerings. One day, he said to the minister: 'Tomorrow, I will lecture on the Great Nirvana Sutra once to repay the minister.' The next day, the minister prepared a vegetarian meal and tea. The master then ascended the seat. After a long while, he struck the ruler once and said: 'Thus have I heard.' Then he called the minister. The minister responded. The master said: 'At one time, the Buddha was present.' Then he departed.
會要
聯燈會要卷第二十五
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第七世
筠州九峰道虔禪師法嗣
洪州同安常察禪師(凡十二)
示眾云。洪音不剖。其理不彰。設使不言。且道是分不分。
時有僧出雲。不分。師云。若不是阇梨。老僧不曉。云同安風采。瓦解冰消。師云。養由弓矢。不射田蝸。僧作禮。師云。將謂是便宜。
示眾云。寅晡飲啄。無處藏身。你道。有此道理么。
時有僧出雲。和尚作么生。師打一拂子。僧云。撲手徵人。徒夸好手。師云。握鞭側帽。豈是阇梨。云今古之道。何處藏身。師云。阇梨作么生。僧珍重便出。師云。未在。
示眾云。青霄鳥道。登者即迷。碧海無波。動犯風影。今時學者。也似敲空覓響。擊石求聲。火中求水。水裡覓火。山僧有一曲。即不然。何也。五天唱不起。漢地和不成。欲曉其中事。鐵牛水上行。幻人看音樂。石女夜鳴機。若能如是作。許君解無為。有言玄妙用。無語句中明。滿目不幹生死事。迥然那肯掛風雲。直須頭頭超祖意。句句越無生。方可言了。物物不沉空。明明三界內。獨脫萬機前。所以道。俊鳥不棲林。活龍不滯水。孤鸞那有伴。師子不同群。鳳飛無影樹。像徑絕
【現代漢語翻譯】 現代漢語譯本 會要
聯燈會要卷第二十五
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第七世
筠州九峰道虔禪師法嗣
洪州同安常察禪師(共十二則)
示眾說：『洪大的聲音如果不剖析，其中的道理就不會彰顯。假設我不說話，你們說這是區分還是不區分？』
當時有僧人出來說：『不區分。』 禪師說：『如果不是你這位阇梨（梵語，意為親教師），老僧我還不明白。』 僧人說：『同安禪師的風采，如同瓦解冰消一般。』 禪師說：『養由基的弓箭，不會射擊田里的蝸牛。』 僧人作禮。禪師說：『還以為你佔了便宜。』
示眾說：『寅時（凌晨三點到五點）晡時（下午三點到五點）飲水啄食，無處可以藏身。你們說，有這樣的道理嗎？』
當時有僧人出來說：『和尚您怎麼說？』 禪師打了一下拂子。僧人說：『徒勞地炫耀好手，如同在戰場上誇耀射箭技巧。』 禪師說：『握著鞭子斜戴著帽子，哪裡像個阇梨？』 僧人說：『今古之道，在哪裡藏身？』 禪師說：『阇梨你打算怎麼做？』 僧人說了聲珍重就出去了。禪師說：『還不到時候。』
示眾說：『青霄的鳥道，攀登的人就會迷失。碧海沒有波浪，稍微動一下就會觸犯風的影子。現在的學人，也像是敲擊天空尋找回響，擊打石頭尋求聲音，在火中求水，在水中覓火。山僧我有一曲，卻不是這樣。為什麼呢？五天（指印度）唱不起來，漢地也無法唱和。想要明白其中的事情，就像鐵牛在水上行走。幻化的人觀看音樂，石女在夜晚紡織。如果能夠像這樣去做，就允許你理解無為的道理。』 有人說玄妙的作用，在沒有語句中顯明。滿眼所見都不關乎生死之事，迥然不同，哪裡肯掛礙風雲。必須事事超越祖師的意旨，句句超越無生之理，才可以說了了。物物不沉溺於空，明明朗朗地在三界之內，獨脫于萬機之前。所以說，俊鳥不在樹林中棲息，活龍不在水中停留，孤鸞沒有伴侶，獅子不同於其他獸群。鳳凰飛過沒有留下影子的樹，大象走過的道路沒有盡頭。
【English Translation】 English version Essential Compendium
Volume 25 of the Essential Compendium of the Lamp Records
Compiled by Wu Ming, a Bhiksu (Buddhist monk) of Chongfu Monastery in Quanzhou, a Dharma heir
Seventh Generation under Qingyuan
Dharma Heir of Zen Master Daoqian of Jiufeng in Yunzhou
Zen Master Changgui of Tongan in Hongzhou (Total of 12)
The Master addressed the assembly, saying: 'If the great sound is not dissected, its principle will not be revealed. Suppose I don't speak, tell me, is it divided or undivided?'
At that time, a monk came out and said, 'Undivided.' The Master said, 'If it weren't for you, a Shastri (Sanskrit term for teacher), this old monk wouldn't understand.' The monk said, 'The demeanor of Zen Master Tongan is like tiles shattering and ice melting.' The Master said, 'Yang Youji's bow and arrows do not shoot field snails.' The monk bowed. The Master said, 'I thought you were taking advantage.'
The Master addressed the assembly, saying: 'Drinking and pecking at yin (3-5 AM) and bu (3-5 PM), there is nowhere to hide. Do you say there is such a principle?'
At that time, a monk came out and said, 'What does the Abbot say?' The Master struck with a whisk. The monk said, 'A boastful archer on the battlefield, merely praising his good skills.' The Master said, 'Holding a whip and wearing a tilted hat, how could you be a Shastri?' The monk said, 'Where is the Way of ancient and modern times hidden?' The Master said, 'What are you going to do, Shastri?' The monk said 'Take care' and then left. The Master said, 'Not yet.'
The Master addressed the assembly, saying: 'The bird path in the blue sky, those who climb it will be lost. The blue sea has no waves; even a slight movement offends the shadow of the wind. Today's scholars are like knocking on the void seeking echoes, striking stones seeking sound, seeking water in fire, and seeking fire in water. This mountain monk has a tune that is not like that. Why? It cannot be sung in the Five Heavens (India), and it cannot be harmonized in the Han land (China). If you want to understand the matter, it is like an iron ox walking on water. An illusory person watches music, and a stone woman weaves at night. If you can do it like this, I will allow you to understand the principle of non-action (wu wei).』 Some say the subtle function is revealed in the absence of words. The full view does not concern matters of life and death, utterly different, how could it be concerned with wind and clouds. You must surpass the meaning of the Patriarchs in everything, and surpass the principle of non-birth in every sentence, then you can say you have finished. Everything does not sink into emptiness, clearly within the Three Realms, uniquely detached before all functions. Therefore, it is said that a fine bird does not perch in the forest, a living dragon does not stay in the water, a solitary luan (mythical bird) has no companion, and a lion is not the same as other beasts. The phoenix flies over a tree without leaving a shadow, and the path of an elephant has no end.
狐蹤。言須有骨格。句句透玄關。萬象不能藏。森羅何障礙。譬如手向長空。任你開合。
師一日云。喜鵲鳴寒檜。心印是渠傳。
時有僧云。何別。師云。眾中有人在。云同安門下。道絕人荒。師云。胡人飲乳。返怪良醫。僧云。休休。師云。老鶴入枯池。不見魚軌跡。
師玩月次。乃云。奇哉。星明月朗。足可觀瞻。不異道乎。
僧問。如何是道。師云。汝試道看。云彼自無瘡。勿傷之也。師云。負笈公文。莫閑弓矢。
有僧來。繞繩床一匝。振錫一下云。凡聖不到處。請師道。師鳴指一下。僧云。奇哉同安。嚇得。忘前失后。師云。阇梨發足甚處。僧便珍重。師云。五湖衲子。一錫禪人。未到同安。不妨疑著。僧云。近見不如遠聞。師云。貪他一杯酒。失卻滿舡魚。
師問僧。善惡不思。心體自現。古人還有理也無。云莫便是古人深意么。師云。胡人飲乳。返怪良醫。僧作禮而出。師云。若到諸方。莫道參見同安來。
師問僧。甚處來。云五臺。師云。還見文殊么。僧展兩手。師云。展手頗多。文殊誰睹。雲氣急殺人。師云。不睹雲中雁。焉知沙塞寒。云遠趍方丈。乞師一言。師云。孫賓門下。徒話鉆龜。云名不浪施。師云。喫茶去。僧珍重。師云。雖得一場榮。
【現代漢語翻譯】 現代漢語譯本 狐蹤（比喻難以捉摸的軌跡）。說的話必須有骨格。句句都透徹玄關（佛教用語，指入道的門徑或關鍵）。任何現象都無法隱藏。森羅萬象有什麼障礙呢？譬如手伸向天空，任你張開或合攏。
同安禪師有一天說：『喜鵲在寒冷的檜樹上鳴叫，心印（以心印心，指禪宗不立文字，直指人心的傳法方式）就是它傳達的。』
當時有僧人問：『有什麼區別？』同安禪師說：『大眾中有人在。』僧人說：『同安門下，道絕人荒。』同安禪師說：『胡人喝牛奶，反而責怪好醫生。』僧人說：『休休（算了，停止爭論）。』同安禪師說：『老鶴進入乾枯的池塘，不見魚的軌跡。』
同安禪師賞玩月亮時，於是說：『奇妙啊！星星明亮，月亮皎潔，很值得觀賞，不就像道一樣嗎？』
僧人問：『什麼是道？』同安禪師說：『你試著說看。』僧人說：『它自己沒有瘡，不要傷害它。』同安禪師說：『揹著書箱寫公文，不要閑置弓箭。』
有僧人來，繞繩床（禪床）一圈，振錫杖一下說：『凡聖都到達不了的地方，請禪師說。』同安禪師彈指一下。僧人說：『奇妙啊同安，嚇得我忘前失后。』同安禪師說：『阇梨（梵語，意為弟子）從哪裡出發？』僧人便作珍重（佛教禮儀，表示告辭）。同安禪師說：『五湖的雲遊僧，一根錫杖的禪人，沒到過同安，不妨懷疑著。』僧人說：『近處見到不如遠處聽到。』同安禪師說：『貪圖一杯酒，失去滿船的魚。』
同安禪師問僧人：『善惡都不思量，心體自然顯現，古人還有這個道理嗎？』僧人說：『莫非這就是古人的深意嗎？』同安禪師說：『胡人喝牛奶，反而責怪好醫生。』僧人作禮而出。同安禪師說：『如果到其他地方，不要說參見過同安來。』
同安禪師問僧人：『從哪裡來？』僧人說：『五臺山。』同安禪師說：『還見到文殊菩薩（佛教四大菩薩之一，代表智慧）嗎？』僧人展開雙手。同安禪師說：『展開雙手很多，誰見到了文殊菩薩？』僧人說：『氣急死人。』同安禪師說：『不看雲中的雁，怎麼知道邊塞寒冷。』僧人說：『遠道而來拜訪方丈（寺院住持的居所），請禪師說一句。』同安禪師說：『孫臏（戰國時期軍事家）門下，只是空談鉆龜（占卜）。』僧人說：『名聲不是隨便得來的。』同安禪師說：『喫茶去。』僧人珍重。同安禪師說：『即使得到一場榮華，』
【English Translation】 English version Fox tracks (a metaphor for elusive traces). Words must have substance. Every sentence penetrates the profound gateway (a Buddhist term referring to the entrance or key to enlightenment). No phenomenon can be hidden. What obstacle is there in the myriad phenomena? It's like extending a hand into the open sky, allowing you to open or close it as you wish.
One day, Master Tong'an said: 'The magpie chirps on the cold cypress, the mind-seal (transmission of Dharma from mind to mind, referring to the Chan tradition's way of transmission without relying on words) is what it conveys.'
At that time, a monk asked: 'What is the difference?' Master Tong'an said: 'There is someone among the assembly.' The monk said: 'Under the gate of Tong'an, the path is cut off and the people are desolate.' Master Tong'an said: 'A barbarian drinks milk and then blames the good doctor.' The monk said: 'Enough, enough (stop arguing).' Master Tong'an said: 'An old crane enters a dry pond, not seeing the trace of fish.'
Master Tong'an, while admiring the moon, then said: 'How wonderful! The stars are bright, and the moon is clear, worthy of contemplation, is it not like the Dao?'
A monk asked: 'What is the Dao?' Master Tong'an said: 'You try to speak of it.' The monk said: 'It has no wound itself, do not harm it.' Master Tong'an said: 'Carrying books to write official documents, do not leave the bow and arrows idle.'
A monk came, circled the rope-bed (meditation bed) once, shook his staff and said: 'A place where neither the mundane nor the sacred can reach, please, Master, speak of it.' Master Tong'an snapped his fingers once. The monk said: 'Wonderful, Tong'an, scaring me so much that I forgot the past and lost the future.' Master Tong'an said: 'Where did you, Ajari (Sanskrit for disciple), set out from?' The monk then made a zhenzhong (a Buddhist gesture of farewell). Master Tong'an said: 'The wandering monks of the Five Lakes, the Chan practitioners with a single staff, have not been to Tong'an, it is okay to doubt.' The monk said: 'Seeing up close is not as good as hearing from afar.' Master Tong'an said: 'Greedy for a cup of wine, losing a boat full of fish.'
Master Tong'an asked a monk: 'Without thinking of good or evil, the essence of mind naturally appears, is there still this principle in the ancients?' The monk said: 'Could this be the profound meaning of the ancients?' Master Tong'an said: 'A barbarian drinks milk and then blames the good doctor.' The monk bowed and left. Master Tong'an said: 'If you go to other places, do not say that you have visited Tong'an.'
Master Tong'an asked a monk: 'Where do you come from?' The monk said: 'Mount Wutai.' Master Tong'an said: 'Did you see Manjusri (one of the four great bodhisattvas in Buddhism, representing wisdom)?' The monk spread out his hands. Master Tong'an said: 'Spreading out your hands is a lot, who has seen Manjusri?' The monk said: 'It's infuriating.' Master Tong'an said: 'Without seeing the geese in the clouds, how would you know the cold of the borderlands?' The monk said: 'Coming from afar to visit the abbot's quarters (residence of the abbot of a monastery), please, Master, say a word.' Master Tong'an said: 'Under the gate of Sun Bin (a military strategist during the Warring States period), only empty talk of drilling the tortoise (divination).' The monk said: 'The name is not given lightly.' Master Tong'an said: 'Go drink tea.' The monk made a zhenzhong. Master Tong'an said: 'Even if you gain a moment of glory,'
刖卻一雙足。
師問僧。甚處來。云江西。師云。江西法道。與此間如何。雲和尚賴遇問著某甲。問著別人。即禍生。師云。老僧適來造次。云某甲不是嬰兒。徒用止啼黃葉。師云。恕鱉傷龜。殺活由我。
僧又問。久造玄微。如何洞曉。師云。老僧耳背。分明問將來。云快鷂不打籬邊之雀。師云。暗中臨鏡。誰辨妍始。云向上機關。如何洞曉。師云。何必。云休休。師云。始解乘舟。便欲劍水。
師問僧。近籬甚處。云太原。師云。太原近日。法道如何。云只見云隨日出。水逐波生。不知太原法道如何。師云。你豈不是離太原。云苦苦。師云。不睹海云色。微覺旱雷聲。云以金易鍮。憎真愛假。師便歸方丈。僧拂袖便出。師云。橫抱嬰兒。擬彰皇簡。
僧問。萬法歸真。真歸何所。師云。龍門無宿客。龜鶴自成仙。云作么生是龍門無宿客底道理。師云。爛斧只因棋少局。亡羊那得失長途。云久響和尚。師云。負笈公文。不勝交戰。
僧問。學人未曉時機。乞師指示。師云。參差松竹煙凝薄。重疊峰巒月上遲。僧擬進語。師云。劍甲未施。賊身已露。云何也。師云。精陽不剪霜前竹。水墨徒夸海上龍。僧繞繩床一匝。大笑而出。師云。閉目食蝸牛。一場酸澀苦。
有座主問。三
【現代漢語翻譯】 現代漢語譯本： 刖卻一雙足。
師父問僧人：『從哪裡來？』 僧人說：『從江西來。』 師父說：『江西的佛法與這裡相比如何？』 僧人說：『和尚您幸好是問到我了，要是問到別人，恐怕就要惹禍了。』 師父說：『老衲剛才冒昧了。』 僧人說：『我不是小孩子，不要用黃葉來哄我止啼。』 師父說：『恕鱉傷龜，殺活由我。』
僧人又問：『長久以來探究玄妙的道理，如何才能徹底明白？』 師父說：『老衲耳朵不好，請你清楚地問來。』 僧人說：『快鷂不打籬笆邊的麻雀。』 師父說：『在黑暗中照鏡子，誰能分辨美醜？』 僧人說：『向上提升的機關，如何才能徹底明白？』 師父說：『何必呢？』 僧人說：『休休。』 師父說：『剛學會乘船，就想用劍來砍水。』
師父問僧人：『最近從哪裡來？』 僧人說：『太原。』 師父說：『太原近日的佛法如何？』 僧人說：『只見云隨日出，水逐波生，不知道太原的佛法如何。』 師父說：『你難道不是離開太原了嗎？』 僧人說：『苦啊苦啊。』 師父說：『不看海上的雲彩，也能稍微感覺到旱天的雷聲。』 僧人說：『用銅代替金子，憎恨真貨而喜愛假貨。』 師父於是回到方丈室。僧人拂袖而去。 師父說：『橫抱著嬰兒，想要彰顯皇家的詔書。』
僧人問：『萬法歸於真如（萬法歸真），真如歸向何處？』 師父說：『龍門沒有留宿的客人，龜和鶴自然修成神仙。』 僧人說：『怎樣才是龍門沒有留宿客人的道理？』 師父說：『破爛的斧頭只因爲棋局太少，丟失的羊哪裡能找到漫長的道路。』 僧人說：『久仰和尚大名。』 師父說：『揹著書箱處理公文，難以應付交戰。』
僧人問：『學人還不明白時機，請師父指示。』 師父說：『參差不齊的松竹煙霧凝聚稀薄，重重疊疊的山峰月亮升起遲緩。』 僧人想要進一步說話，師父說：『劍甲還沒施展，賊身已經暴露。』 僧人問：『為什麼這樣說？』 師父說：『精純的陽氣不剪除霜前的竹子，水墨徒勞地誇耀海上的龍。』 僧人繞著繩床轉了一圈，大笑著走了出去。 師父說：『閉著眼睛吃蝸牛，一場酸澀的苦味。』
有位座主問：『三……』
【English Translation】 English version: He cut off a pair of feet.
The Master asked a monk, 'Where do you come from?' The monk said, 'From Jiangxi.' The Master said, 'How is the Dharma (法道) [Dharma: Buddhist teachings and principles] in Jiangxi compared to here?' The monk said, 'Fortunately, you asked me, Master. If you had asked someone else, trouble would arise.' The Master said, 'This old monk was just being rash.' The monk said, 'I am not a child; there's no need to use yellow leaves to stop my crying.' The Master said, 'Forgive the turtle for hurting the tortoise; killing or saving is up to me.'
The monk then asked, 'Having long sought the profound mystery (玄微), how can one fully understand it?' The Master said, 'This old monk is hard of hearing; please ask clearly.' The monk said, 'A swift hawk does not strike the sparrow by the fence.' The Master said, 'Looking in a mirror in the dark, who can distinguish beauty from ugliness?' The monk said, 'How can one fully understand the upward-moving mechanism (向上機關)?' The Master said, 'Why bother?' The monk said, 'Enough, enough.' The Master said, 'Having just learned to ride a boat, you want to cut the water with a sword.'
The Master asked a monk, 'Where have you come from recently?' The monk said, 'Taiyuan.' The Master said, 'How is the Dharma in Taiyuan recently?' The monk said, 'I only see clouds following the sun's rise and water following the waves' birth; I don't know how the Dharma is in Taiyuan.' The Master said, 'Aren't you from Taiyuan?' The monk said, 'Bitter, bitter.' The Master said, 'Without seeing the sea clouds, one can faintly sense the sound of thunder in a drought.' The monk said, 'Exchanging gold for brass, hating the real and loving the fake.' The Master then returned to his abbot's quarters. The monk flicked his sleeves and left. The Master said, 'Holding a baby horizontally, trying to display the imperial edict.'
The monk asked, 'The myriad dharmas return to Suchness (萬法歸真) [Suchness: ultimate reality], where does Suchness return to?' The Master said, 'Dragon Gate (龍門) [Dragon Gate: a legendary gate] has no overnight guests; turtles and cranes naturally become immortals.' The monk said, 'What is the meaning of Dragon Gate having no overnight guests?' The Master said, 'A rotten axe is only due to too few chess games; how can one find a lost sheep on a long road?' The monk said, 'I have long admired the Master.' The Master said, 'Carrying documents in a satchel, unable to cope with battles.'
The monk asked, 'This student does not understand the timing; please instruct me, Master.' The Master said, 'The uneven pines and bamboos have thin, condensed smoke; the overlapping peaks have a late-rising moon.' The monk tried to speak further, but the Master said, 'The armor and sword have not been used, but the thief's body is already exposed.' The monk asked, 'Why is that?' The Master said, 'Pure yang energy does not cut the bamboo before the frost; ink paintings vainly boast of dragons on the sea.' The monk circled the rope bed once, laughed loudly, and left. The Master said, 'Eating snails with closed eyes, a field of sour and bitter taste.'
A lecturer (座主) [lecturer: a Buddhist scholar] asked, 'Three...'
乘十二分教。某甲粗知。未審和尚。說何法示人。師云。我說一乘法。云如何是一乘法。師云。幾般云色出峰頂。一樣泉聲落檻前。云某甲不問此事。如何是一乘法。師云。阇梨英賢。老僧矇昧。對眾試道看。云某甲何咎。師云。只見錐頭利。不見鑿頭方。
吉州禾山澄源無殷禪師(凡二)
垂語云。習學謂之聞。絕學謂之鄰。過此二者。謂之真過。僧問。如何是真過。師云。解打鼓。
云如何是真諦。師云。解打鼓。
又問。即心即佛。即不問。如何是非心非佛。師云。解打鼓。
云如何是向上事。師云。解打鼓。
云萬法齊興時如何。師云。解打鼓。
僧問。如何是古佛心。師云。世界崩壞。僧云。為甚麼世界崩壞。師云。寧無我身。
新羅清院和尚(凡一)
僧問。奔馬爭毬。誰是得者。師云。誰是不得者。云恁么則不爭去也。師云。直得不爭。猶有過在。云如何免得此過。師云。要且不曾失。云不失處。如何煅煉。師云。兩手捧不起。
潭州云蓋志安禪師法嗣
新羅臥龍和尚(凡一)
僧問。如何是大人相。師云。紫羅帳里不垂手。云爲甚麼不垂手。師云。不尊貴。
問。十二時中。如何用心。師云。胡猻吃毛蟲。
【現代漢語翻譯】 現代漢語譯本： 弟子對『十二分教』（佛教經典分類的十二種方式）略知一二。不知和尚您用什麼佛法開示世人？ 師父說：『我說的是一乘法（唯一能使眾生解脫的教法）。』 弟子問：『如何是一乘法？』 師父說：『幾般雲彩從峰頂飄出，一樣的泉水落入欄前。』 弟子說：『弟子不是問這個。如何是一乘法？』 師父說：『阇梨（梵語，意為親教師）你如此英明賢能，老僧我卻矇昧無知，不如當著大家的面，你試著說說看。』 弟子說：『弟子有什麼過錯嗎？』 師父說：『你只看到錐子的尖利，卻沒看到鑿子的方正。』
吉州禾山澄源無殷禪師(共二則)
垂示說：『學習叫做聞，超越學習叫做鄰近，超過這兩者，叫做真過。』 僧人問：『如何是真過？』 師父說：『解打鼓。』
問：『如何是真諦？』 師父說：『解打鼓。』
又問：『即心即佛，我不問。如何是非心非佛？』 師父說：『解打鼓。』
問：『如何是向上事？』 師父說：『解打鼓。』
問：『萬法齊興時如何？』 師父說：『解打鼓。』
僧人問：『如何是古佛心？』 師父說：『世界崩壞。』 僧人說：『為什麼世界會崩壞？』 師父說：『難道沒有我身嗎？』
新羅清院和尚(共一則)
僧人問：『奔馬爭球，誰是得勝者？』 師父說：『誰是不得勝者？』 僧人說：『這樣說來，就不爭了。』 師父說：『即使不爭，仍然有過失存在。』 僧人說：『如何才能免除這個過失？』 師父說：『本來就不曾失去。』 僧人說：『不失去之處，如何鍛鍊？』 師父說：『兩手捧不起。』
潭州云蓋志安禪師法嗣
新羅臥龍和尚(共一則)
僧人問：『如何是大人相？』 師父說：『紫羅帳里不垂手。』 僧人問：『為什麼不垂手？』 師父說：『不尊貴。』
問：『十二時中，如何用心？』 師父說：『猢猻吃毛蟲。』
【English Translation】 English version: Disciple roughly understands the 'Twelve Divisions of Teachings' (twelve ways of classifying Buddhist scriptures). I don't know what Dharma (Buddhist teachings) the venerable monk uses to instruct people. The master said, 'I speak of the One Vehicle Dharma (the only teaching that can liberate all beings).' Disciple asked, 'What is the One Vehicle Dharma?' The master said, 'Several kinds of clouds emerge from the peak, the same sound of the spring falls before the railing.' Disciple said, 'I am not asking about this. What is the One Vehicle Dharma?' The master said, 'Acarya (Sanskrit term for teacher), you are so wise and virtuous, while I, an old monk, am ignorant. Why don't you try to explain it in front of everyone?' Disciple said, 'What fault do I have?' The master said, 'You only see the sharpness of the awl's tip, but you don't see the squareness of the chisel's head.'
Zen Master Wuyin Chengyuan of Heshan in Jizhou (two entries in total)
Giving instructions, he said, 'Learning is called hearing, surpassing learning is called being close, exceeding both is called true passing.' A monk asked, 'What is true passing?' The master said, 'Knowing how to beat the drum.'
Asked, 'What is the true essence?' The master said, 'Knowing how to beat the drum.'
Again asked, 'The mind is the Buddha, I won't ask about that. What is neither mind nor Buddha?' The master said, 'Knowing how to beat the drum.'
Asked, 'What is the matter of upward striving?' The master said, 'Knowing how to beat the drum.'
Asked, 'What is it like when all dharmas arise together?' The master said, 'Knowing how to beat the drum.'
A monk asked, 'What is the mind of the ancient Buddha?' The master said, 'The world collapses.' The monk said, 'Why does the world collapse?' The master said, 'Is there no self?'
Venerable Qingyuan of Silla (one entry in total)
A monk asked, 'Racing horses compete for the ball, who is the winner?' The master said, 'Who is the non-winner?' The monk said, 'In that case, there is no competition.' The master said, 'Even without competition, there is still fault.' The monk said, 'How can one avoid this fault?' The master said, 'It was never lost.' The monk said, 'How is the place of non-loss refined?' The master said, 'Cannot be lifted with both hands.'
Dharma Successor of Zen Master Zhian of Yungai in Tanzhou
Venerable Wolong of Silla (one entry in total)
A monk asked, 'What is the appearance of a great person?' The master said, 'Does not lower his hands inside the purple silk tent.' The monk asked, 'Why does he not lower his hands?' The master said, 'Not honorable.'
Asked, 'How should one use the mind throughout the twelve periods of the day?' The master said, 'A monkey eats hairy worms.'
潭州大光居誨禪師法嗣
潭州伏龍禪師(凡一)
僧問。賓主未分時如何。師云。雙陸盤中不喝彩。云分后如何。師云。骰子不曾拈。
云攪長河為酥酪。變大地作黃金。時如何。師云。臂長衫袖短。云隨緣認得時如何。師云。雪裡牡丹花。
問。如何是祖師西來意。師云。竺國不傳無字印。支那謾說過流沙。
臺州涌泉景欣禪師法嗣
臺州六通紹禪師(凡二)
涌泉問。甚處來。師云。燒畬來。泉云。火後事作么生。師云。鐵蛇鉆不入。
僧問。南山有一條毒蛇。如何近得。師云。非但阇梨。千聖亦近不得。
問父母未生時。未審那人何處立。師云。卦兆未形。孫賓失算。
問如何是大千頂。師云。不與眾峰齊。
潭州云蓋志元禪師法嗣
潭州云蓋志罕禪師(凡一)
僧問。如何是須彌頂上浪滔天。師云。文殊正作鬧在。問如何是正位中事。師云。不向機前展大悲。
問如何是那邊人。師云。峰前不露影。句后覓無蹤。
撫州曹山本寂禪師法嗣
撫州金峰從志禪師(凡十六)
示眾云。事存涵蓋合。理應箭鋒拄。莫有人道得么。若有人道得。金峰分半院。與他住。
時有僧出作禮。師云。相見
【現代漢語翻譯】 現代漢語譯本 潭州大光居誨禪師法嗣 潭州伏龍禪師(凡一) 僧問：賓主未分時如何？ 師云：雙陸盤中不喝彩。 云：分后如何？ 師云：骰子不曾拈。 云：攪長河為酥酪，變大地作黃金時如何？ 師云：臂長衫袖短。 云：隨緣認得時如何？ 師云：雪裡牡丹花。 問：如何是祖師西來意？ 師云：竺國（印度古稱）不傳無字印，支那（中國的古稱）謾說過流沙。 臺州涌泉景欣禪師法嗣 臺州六通紹禪師(凡二) 涌泉問：甚處來？ 師云：燒畬來。 泉云：火後事作么生？ 師云：鐵蛇鉆不入。 僧問：南山有一條毒蛇，如何近得？ 師云：非但阇梨（梵語，意為弟子），千聖亦近不得。 問：父母未生時，未審那人何處立？ 師云：卦兆未形，孫賓（孫臏，中國古代軍事家）失算。 問：如何是大千頂？ 師云：不與眾峰齊。 潭州云蓋志元禪師法嗣 潭州云蓋志罕禪師(凡一) 僧問：如何是須彌（佛教中的山名）頂上浪滔天？ 師云：文殊（文殊菩薩）正作鬧在。 問：如何是正位中事？ 師云：不向機前展大悲。 問：如何是那邊人？ 師云：峰前不露影，句后覓無蹤。 撫州曹山本寂禪師法嗣 撫州金峰從志禪師(凡十六) 示眾云：事存涵蓋合，理應箭鋒拄。莫有人道得么？若有人道得，金峰分半院，與他住。 時有僧出作禮，師云：相見
【English Translation】 English version Successor of Chan Master Daguang Juhui of Tanzhou Chan Master Fulong of Tanzhou (No. 1) A monk asked: 'What is it like when guest and host are not yet distinguished?' The Master said: 'In the Shuanglu (a kind of board game) game, no one cheers.' The monk said: 'What is it like after they are distinguished?' The Master said: 'The dice have never been picked up.' The monk said: 'What is it like when the long river is churned into ghee and the great earth is transformed into gold?' The Master said: 'Long arms, short sleeves.' The monk said: 'What is it like when one recognizes it according to conditions?' The Master said: 'A peony flower in the snow.' The monk asked: 'What is the meaning of Bodhidharma's (the first patriarch of Zen Buddhism in China) coming from the West?' The Master said: 'India does not transmit the wordless seal; China vainly speaks of crossing the quicksand.' Successor of Chan Master Jingxin of Yongquan in Taizhou Chan Master Liutong Shao of Taizhou (No. 2) Yongquan asked: 'Where do you come from?' The Master said: 'From burning the fields.' Yongquan said: 'What happens after the fire?' The Master said: 'An iron snake cannot drill through.' A monk asked: 'There is a poisonous snake on Nanshan (South Mountain). How can one approach it?' The Master said: 'Not only you, Venerable, but even a thousand sages cannot approach it.' The monk asked: 'Before parents were born, where did that person stand?' The Master said: 'Before the divination signs appear, Sun Bin (a famous strategist in ancient China) miscalculates.' The monk asked: 'What is the summit of the Great Thousand World?' The Master said: 'It is not level with the other peaks.' Successor of Chan Master Zhiyuan of Yungai in Tanzhou Chan Master Zhihan of Yungai in Tanzhou (No. 1) A monk asked: 'What is it like when waves surge to the top of Mount Sumeru (a mythical mountain in Buddhist cosmology)?' The Master said: 'Manjusri (Bodhisattva of Wisdom) is making a scene.' The monk asked: 'What is the matter within the correct position?' The Master said: 'Do not display great compassion before the opportunity.' The monk asked: 'What is that person over there?' The Master said: 'Not revealing a shadow before the peak, seeking no trace after the phrase.' Successor of Chan Master Benji of Caoshan in Fuzhou Chan Master Congzhi of Jinfeng in Fuzhou (No. 16) Addressing the assembly, he said: 'The matter exists in the fitting of the box and lid; the principle should be like an arrow meeting its target. Is there anyone who can say it? If someone can say it, Jinfeng will give half of the monastery for him to live in.' At that time, a monk came forward and bowed. The Master said: 'Meeting.'
易得好。共住難為人。便下座。
示眾云。我若舉來。又恐遭人唇吻。若不舉來。又恐遭人怪笑。于其中間。如何則是。
時有僧才出。師便歸方丈。
至晚。有僧請益云。和尚今日垂語。有僧出。為甚麼不答他。師云。大似失錢遭罪。
師拈枕子。謂僧云。一切人。喚作枕子。金峰道不是。云未審和尚。喚作甚麼。師拈起枕子。僧云。恁么則依而行之。師云。你喚作甚麼。云枕子。師云。落在金峰窠里。
師因僧侍立。師云。我有一則因緣。舉似你。第一不得亂會。云請和尚舉。師豎起拂子。僧良久。師云。知道阇梨亂會。僧東西顧視。師云。雪上更加霜。
有僧問訊。師把住云。我有一則因緣。舉似你。僧作聽勢。師與一掌。僧云。為甚麼打某甲。師云。你但吃掌。我要這話行。
開善謙云。可惜許。金峰好一則因緣。被這僧榻卻。若要話行。這一掌。須是金峰自吃。始得。
師吃胡餅次。拈起一片。從上座板頭。轉一匝。大眾見。一一合掌。師云。假饒十分抬起手。也只得一半。
晚間。有僧請益云。今日和尚。行胡餅。見眾僧合掌。卻云。假饒十分抬起手。也只得一半。請和尚全道。師以手作拈餅勢云。會么。云不會。師云。金峰也只道得一半。
【現代漢語翻譯】 現代漢語譯本：
容易相遇，卻難以一起生活。於是便走下座位。
師父向大眾開示說：『我如果說出來，又恐怕被人說三道四；如果不說出來，又恐怕被人嘲笑。在這兩者之間，應該怎麼辦才好呢？』
當時有個僧人站出來，師父便回到自己的房間。
到了晚上，有個僧人請教說：『和尚今天說了些話，有個僧人站了出來，為什麼不回答他呢？』師父說：『很像丟了錢還遭罪。』
師父拿起枕頭，對僧人說：『所有人都把它叫做枕頭，金峰（Jin Feng）禪師說不是，問和尚你把它叫做什麼？』師父拿起枕頭。僧人說：『既然這樣，那就照著做。』師父說：『你把它叫做什麼？』僧人說：『枕頭。』師父說：『落入金峰（Jin Feng）的窠臼里了。』
師父因為有僧人侍立在旁，師父說：『我有一段因緣，說給你聽。第一，不得胡亂猜測。』僧人說：『請和尚說。』師父豎起拂塵。僧人沉默良久。師父說：『知道你胡亂猜測。』僧人向左右觀看。師父說：『雪上加霜。』
有個僧人前來問訊，師父抓住他說：『我有一段因緣，說給你聽。』僧人做出傾聽的樣子。師父給他一巴掌。僧人說：『為什麼打我？』師父說：『你只管吃這一巴掌，我要讓這句話流傳開來。』
開善謙（Kai Shan Qian）禪師說：『可惜啊！金峰（Jin Feng）這麼好的一段因緣，被這個僧人給破壞了。如果想要讓這句話流傳開來，這一巴掌，必須是金峰（Jin Feng）自己來吃，才行。』
師父正在吃胡餅，拿起一片，從上座的座位前繞了一圈，大眾看見了，都一一合掌。師父說：『即使十分抬起手，也只得到一半。』
晚上，有個僧人請教說：『今天和尚您分發胡餅，看見眾僧合掌，卻說，即使十分抬起手，也只得到一半。請和尚完全地說出來。』師父用手做出拿餅的姿勢說：『明白嗎？』僧人說：『不明白。』師父說：『金峰（Jin Feng）也只說得出一半。』
【English Translation】 English version:
It's easy to meet, but difficult to live together. Then he stepped down from his seat.
The master addressed the assembly, saying, 'If I speak, I fear being criticized. If I don't speak, I fear being laughed at. What should I do in between?'
At that moment, a monk came forward, and the master returned to his room.
In the evening, a monk asked for instruction, saying, 'Venerable Master, you spoke today, and a monk came forward. Why didn't you answer him?' The master said, 'It's like losing money and suffering punishment.'
The master picked up a pillow and said to the monk, 'Everyone calls this a pillow, but Zen Master Jin Feng (Jin Feng, Golden Peak) says it is not. What would you call it, Venerable Master?' The master picked up the pillow. The monk said, 'In that case, I will follow accordingly.' The master said, 'What do you call it?' The monk said, 'A pillow.' The master said, 'You have fallen into Jin Feng's (Jin Feng) trap.'
Because a monk was standing in attendance, the master said, 'I have a story to tell you. First, you must not misunderstand.' The monk said, 'Please tell us, Venerable Master.' The master raised his whisk. The monk remained silent for a long time. The master said, 'I know you are misunderstanding.' The monk looked around. The master said, 'Adding frost to snow.'
A monk came to pay respects. The master grabbed him and said, 'I have a story to tell you.' The monk made a listening gesture. The master gave him a slap. The monk said, 'Why did you hit me?' The master said, 'Just take the slap. I want this saying to spread.'
Zen Master Kai Shan Qian (Kai Shan Qian, Opening Goodness Qian) said, 'What a pity! Jin Feng's (Jin Feng) good story has been ruined by this monk. If you want the saying to spread, Jin Feng (Jin Feng) himself must take this slap.'
The master was eating a sesame cake, picked up a piece, and walked around the head monk's seat. The assembly saw this and all put their palms together. The master said, 'Even if you raise your hands fully, you only get half.'
In the evening, a monk asked for instruction, saying, 'Today, Venerable Master, you distributed sesame cakes and saw the monks putting their palms together, but you said, 'Even if you raise your hands fully, you only get half.' Please tell us the whole story, Venerable Master.' The master made a gesture of picking up a cake with his hand and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'Jin Feng (Jin Feng) can only say half of it either.'
師見僧來。師云。不用通時暄。第一句。道將來。云孟春猶寒。伏惟和尚。尊候萬福。師云。猶有這個在。云不可要人檢點。師云。誰。僧指自身。師云。不妨遭人檢點。
師問僧。發足何處。云趙州。師云。趙州法嗣何人。雲南泉。師云。你何曾離趙州。云未審和尚尊意如何。師云。趙州實嗣南泉。
僧至晚請益云。今日蒙和尚慈悲。某甲未會。乞和尚指示。師云。若到諸方。莫道后語。是金峰底。云爲甚如此。師云。恐辱他趙州。
師見僧來。便起身。僧便出去。師云。恰共昨日師僧。見解一般。僧回首云。昨日師僧。道甚麼。師云。恰與么。僧云。知道金峰有眼。師云。金峰且致。你今日何處吃飯。云道著即不中。師云。與么則無來處也。云老婆心。堪作甚麼。師云。金峰問僧。不曾弱他。就中阇梨。無話處。云豈是分外。師云。小慈妨大慈。
師見僧來。豎起拂子云。此是大人分上事。你試通個訊息來看。云某甲不欲謾和尚。師云。孝養人。也還希有。云莫是大人分上事么。師云。老僧不欲謾阇梨。云到這裡。也不易辨白。師云。酌然酌然。僧作禮。師云。發足何處。云只這裡。師云。不唯自謾。兼謾老僧。
師問僧。還知金峰一句子么。云知來久矣。師云。你作么生
【現代漢語翻譯】 現代漢語譯本：
金峰和尚看見僧人前來，說：『不用先問候寒暄，直接說第一句（最核心的道理）來。』僧人說：『現在還是早春，天氣寒冷，祝願和尚您身體安康。』金峰和尚說：『你還是有這些客套話。』僧人說：『難道要人來檢查我的言行嗎？』金峰和尚說：『誰來檢查？』僧人指著自己。金峰和尚說：『不妨讓人檢查你的言行。』 金峰和尚問僧人：『從哪裡出發？』僧人說：『趙州（地名）。』金峰和尚說：『趙州的法嗣（fǎ sì，指繼承人）是誰？』僧人說：『南泉（人名）。』金峰和尚說：『那你何曾離開過趙州？』僧人說：『不知道和尚您的意思是什麼？』金峰和尚說：『趙州確實是繼承了南泉的法脈。』 僧人晚上來請教，說：『今天承蒙和尚慈悲，我還是不明白，請和尚指示。』金峰和尚說：『如果到其他地方，不要說後來的話是金峰說的。』僧人說：『為什麼這樣說？』金峰和尚說：『恐怕會辱沒了趙州。』 金峰和尚看見僧人前來，便起身。僧人便出去了。金峰和尚說：『和昨天來的師僧，見解一樣。』僧人回頭說：『昨天來的師僧，說了什麼？』金峰和尚說：『恰恰就是這樣。』僧人說：『知道金峰和尚有眼力。』金峰和尚說：『金峰的事情暫且不說，你今天在哪裡吃飯？』僧人說：『一說就錯了。』金峰和尚說：『這麼說，你就是無處可來。』僧人說：『老婆心（指過分的慈悲），能做什麼？』金峰和尚說：『金峰和尚問僧人，不曾示弱於他，其中你這個阇梨（dū shé lí，佛教用語，意為弟子），無話可說。』僧人說：『難道是分外之事嗎？』金峰和尚說：『小慈悲妨礙了大慈悲。』 金峰和尚看見僧人前來，豎起拂子（fú zi，一種法器）說：『這是大人（指有大智慧的人）分內的事，你試著傳遞個訊息來看看。』僧人說：『我不想欺騙和尚。』金峰和尚說：『孝養之人，也還稀有。』僧人說：『莫非是大人分內的事嗎？』金峰和尚說：『老僧不想欺騙阇梨。』僧人說：『到了這裡，也不容易分辨清楚。』金峰和尚說：『確實如此，確實如此。』僧人作禮。金峰和尚說：『從哪裡出發？』僧人說：『就從這裡。』金峰和尚說：『不只是自欺，還欺騙老僧。』 金峰和尚問僧人：『還知道金峰的一句話嗎？』僧人說：『知道很久了。』金峰和尚說：『你怎麼說？』
【English Translation】 English version:
Master Jin Feng, seeing a monk arrive, said, 'No need for conventional greetings. Bring forth the first phrase (the most essential principle) directly.' The monk said, 'It is still early spring, and the weather is cold. I wish you, venerable Master, good health.' Master Jin Feng said, 'You still have these formalities.' The monk said, 'Is it necessary for someone to examine my words and actions?' Master Jin Feng said, 'Who would examine?' The monk pointed to himself. Master Jin Feng said, 'It doesn't matter if someone examines your words and actions.' Master Jin Feng asked the monk, 'Where did you set out from?' The monk said, 'Zhao Zhou (place name).' Master Jin Feng said, 'Who is the Dharma successor (fǎ sì, refers to the heir) of Zhao Zhou?' The monk said, 'Nan Quan (person's name).' Master Jin Feng said, 'Then you have never left Zhao Zhou.' The monk said, 'I don't understand what you mean, venerable Master.' Master Jin Feng said, 'Zhao Zhou indeed inherited the Dharma lineage of Nan Quan.' The monk came in the evening to seek instruction, saying, 'Today I received your compassion, venerable Master, but I still don't understand. Please instruct me.' Master Jin Feng said, 'If you go to other places, don't say that the later words are from Jin Feng.' The monk said, 'Why say that?' Master Jin Feng said, 'I fear it would disgrace Zhao Zhou.' Master Jin Feng, seeing a monk arrive, stood up. The monk then went out. Master Jin Feng said, 'The understanding is the same as the monk who came yesterday.' The monk turned back and said, 'What did the monk who came yesterday say?' Master Jin Feng said, 'Exactly like that.' The monk said, 'I know that Master Jin Feng has insight.' Master Jin Feng said, 'Let's put Jin Feng aside for now. Where did you eat today?' The monk said, 'To speak of it is to miss it.' Master Jin Feng said, 'In that case, you have nowhere to come from.' The monk said, 'What use is a grandmotherly heart (referring to excessive compassion)?' Master Jin Feng said, 'When Jin Feng asks a monk, he never shows weakness. Among them, you, this Acarya (dū shé lí, Buddhist term, meaning disciple), have nothing to say.' The monk said, 'Is it something beyond my duty?' Master Jin Feng said, 'Small compassion hinders great compassion.' Master Jin Feng, seeing a monk arrive, raised his whisk (fú zi, a ritual implement) and said, 'This is a matter for great beings (referring to those with great wisdom). Try to convey a message and let's see.' The monk said, 'I don't want to deceive you, venerable Master.' Master Jin Feng said, 'A person who practices filial piety is also rare.' The monk said, 'Is it not a matter for great beings?' Master Jin Feng said, 'This old monk doesn't want to deceive you, Acarya.' The monk said, 'Arriving here, it is not easy to discern clearly.' Master Jin Feng said, 'Indeed, indeed.' The monk bowed. Master Jin Feng said, 'Where did you set out from?' The monk said, 'Just from here.' Master Jin Feng said, 'Not only are you deceiving yourself, but you are also deceiving this old monk.' Master Jin Feng asked the monk, 'Do you know Jin Feng's one phrase?' The monk said, 'I have known it for a long time.' Master Jin Feng said, 'How do you say it?'
。僧便喝云。金峰一句子。今日百雜碎。師云。稍曾問人。就中阇梨。門風孤峻。云不可要人撿點。師云。真鍮不博金。
師問僧。甚處來。云東國來。師云。作么生過得金峰關。云某甲行止分明。師云。試呈似老僧看。僧展兩手。師云。金峰關。從來無人過得。雲和尚過得么。師云。波斯吃胡椒。
師見駢道者來。遂擎起經。作攬衣勢。以目視之。駢提起坐具。以目視師。師云。一切人道。你會禪。駢云。和尚作么生。師云。草賊大敗。
僧問。不落凡聖機。請師別道。師云。金峰眼不小。云恁么則一撥良琴。頓清君主去也。師云。別道又爭得。云爲物之言。作么生。師云。頓清君主。云不是金峰也大難。師云。量籌漢席周下還輪。云若不承言。恐遭惑亂。師云。承甚麼言。云何勞再舉。師云。啞子趁舡。頑嚚不少。僧休去。
僧問。是身無知。如土木瓦石。此意如何。師下繩床。扭僧耳垛。僧負痛作聲。師云。今日捉著個無知漢。僧作禮而去。師召云。阇梨。僧回首。師云。若到堂中。不得舉著。云何故。師云。大有人笑金峰老婆心。
僧問。金盃滿酌時如何。師云。金峰不勝酩酊。
處州廣利容禪師(凡一)
師見僧來。豎起拂子云。貞溪老漢。還具眼么。云某甲
【現代漢語翻譯】 現代漢語譯本： 僧人便呵斥道：『金峰（寺名）的一句話，今日被你弄得百雜碎。』 禪師說：『你稍微問過人嗎？就你這阇梨（出家男子），門風孤僻嚴峻。』 僧人說：『不可讓人挑剔。』 禪師說：『真鍮（一種合金）不與黃金相比。』 禪師問僧人：『從哪裡來？』 僧人說：『從東國來。』 禪師說：『怎麼通過金峰關（比喻難關）的？』 僧人說：『我行止分明。』 禪師說：『試著呈給老僧看看。』 僧人張開雙手。 禪師說：『金峰關，從來沒有人能通過。』 僧人說：『和尚您能通過嗎？』 禪師說：『波斯人吃胡椒（比喻不知滋味）。』 禪師見到駢道者來，於是拿起經書，做出整理衣服的姿勢，用眼睛看著他。 駢道者提起坐具，用眼睛看著禪師。 禪師說：『所有人都說，你會禪。』 駢道者說：『和尚您怎麼說？』 禪師說：『草寇大敗。』 僧人問：『不落入凡聖的機鋒，請禪師另外說。』 禪師說：『金峰的眼睛不小。』 僧人說：『這樣說來，就像撥動良琴，頓時使君主清醒。』 禪師說：『另外說又有什麼用？』 僧人說：『為事物立言，該怎麼說？』 禪師說：『頓時使君主清醒。』 僧人說：『不是金峰也很難做到。』 禪師說：『量籌漢席，周到地安排，還能循環使用。』 僧人說：『如果不承認您的話，恐怕會迷惑混亂。』 禪師說：『承認什麼話？』 僧人說：『何必再重複？』 禪師說：『啞巴追趕船隻，頑固愚蠢的人不少。』 僧人沉默離去。 僧人問：『這個身體沒有知覺，如同土木瓦石，這是什麼意思？』 禪師走下繩床，扭僧人的耳朵。 僧人因疼痛而發出聲音。 禪師說：『今天抓住一個無知的人。』 僧人作揖離去。 禪師叫道：『阇梨（出家男子）。』 僧人回頭。 禪師說：『如果到了堂中，不要提起這件事。』 僧人說：『為什麼？』 禪師說：『會有人笑金峰老婆心切。』 僧人問：『金盃斟滿酒的時候怎麼樣？』 禪師說：『金峰承受不住酩酊大醉。』 處州廣利容禪師（共一條） 禪師看見僧人來，豎起拂塵說：『貞溪老漢，還有眼睛嗎？』 僧人說：『我……』
【English Translation】 English version: A monk then scolded, saying, 'Jin Feng's (name of a temple) one sentence has been turned into a jumbled mess today.' The Zen master said, 'Have you ever asked anyone? Just you, this jiali (a male monastic), your school's style is solitary and stern.' The monk said, 'It should not allow people to find fault.' The Zen master said, 'Brass does not compare to gold.' The Zen master asked the monk, 'Where do you come from?' The monk said, 'From the Eastern country.' The Zen master said, 'How did you pass through Jin Feng Pass (a metaphor for a difficult barrier)?' The monk said, 'My conduct is clear.' The Zen master said, 'Try to present it to this old monk.' The monk spread out his hands. The Zen master said, 'No one has ever passed through Jin Feng Pass.' The monk said, 'Can the abbot pass through?' The Zen master said, 'A Persian eating pepper (a metaphor for not knowing the taste).' The Zen master saw Pian Daozhe coming, so he picked up the scripture, made a gesture of arranging his clothes, and looked at him with his eyes. Pian Daozhe picked up his sitting mat and looked at the Zen master with his eyes. The Zen master said, 'Everyone says you understand Zen.' Pian Daozhe said, 'What does the abbot say?' The Zen master said, 'The bandit army is utterly defeated.' A monk asked, 'Not falling into the mechanism of the mundane and the sacred, please say something else, Master.' The Zen master said, 'Jin Feng's eyes are not small.' The monk said, 'In that case, like plucking a fine zither, it immediately clears the ruler's mind.' The Zen master said, 'What's the use of saying something else?' The monk said, 'How should one speak for things?' The Zen master said, 'Immediately clear the ruler's mind.' The monk said, 'It's difficult even for Jin Feng.' The Zen master said, 'Measuring the Han seat, arranging it thoughtfully, it can still be used in cycles.' The monk said, 'If I don't acknowledge your words, I'm afraid I'll be confused.' The Zen master said, 'Acknowledge what words?' The monk said, 'Why repeat it?' The Zen master said, 'A deaf-mute chasing a boat, there are many stubborn and foolish people.' The monk left in silence. A monk asked, 'This body is without knowledge, like earth, wood, tiles, and stones, what does this mean?' The Zen master stepped down from the rope bed and twisted the monk's ear. The monk cried out in pain. The Zen master said, 'Today I've caught an ignorant man.' The monk bowed and left. The Zen master called out, 'Jiali (a male monastic).' The monk turned his head. The Zen master said, 'If you go to the hall, don't mention this.' The monk said, 'Why?' The Zen master said, 'Many people will laugh at Jin Feng's overprotective heart.' A monk asked, 'What is it like when a golden cup is filled with wine?' The Zen master said, 'Jin Feng cannot bear being drunk.' Zen Master Rong of Guangli in Chuzhou (total of one) The Zen master saw a monk coming, raised his whisk, and said, 'Old man Zhenxi, do you still have eyes?' The monk said, 'I...'
不取見人過。師云。老僧死在阇梨手裡。僧以手指胸。便出去。師云。阇梨參見先師來。
至晚。請喫茶了。僧拈起盞子云。這個是諸佛出世邊事。作么生是未出世邊事。師以手撥卻盞子云。到阇梨死在老僧手裡。云五里牌在郭門外。師云。無故惑亂師僧。僧遂起謝茶。師云。特謝阇梨相訪。
襄州鹿門處真禪師(凡二)
師問韶國師。近離甚處。雲谷隱。夜宿龐居士巖。師云。五眼之中。那個是正眼。韶云。久響鹿門。師云。這一片田地。幹甚你事。韶云。話頭何在。
僧問。如何是和尚家風。師云。有鹽無醋。
問如何是道人。師云。口似鼻孔。云客來將何祇對。師云。柴門草戶。謝汝經過。
云如何是禪。師云。鸞鳳入雞籠。云如何是道。師云。藕絲牽大象。
云劫壞時。此個還壞也無。師云。臨崖看滸眼。特地一場愁。
云如何是和尚轉身處。師云。昨夜三更。失卻枕子。
衡州阿育王弘通禪師(凡二)
示眾云。釋迦老子。四十九年。說不盡底句。今日不避羞恥。為諸人說卻。良久云。珍重。
僧問。心法雙忘時如何。師云。三腳蝦蟆背大象。
云如何是祖師西來意。云壁邊有鼠耳。
撫州曹山惠霞禪師(凡二)
【現代漢語翻譯】 現代漢語譯本 僧人不要總是挑別人的過錯。 禪師說：『你這樣，我早晚會被你害死。』 僧人指著自己的胸口，然後離開了。 禪師說：『這位僧人是來拜見先師的。』 到了晚上，禪師請僧人喝茶。 僧人拿起茶杯說：『這是諸佛出世后的事情，那麼未出世的事情又是什麼呢？』 禪師用手撥開茶杯說：『你這樣，早晚會被我害死。』 僧人說：『五里牌在城門外。』 禪師說：『不要無緣無故地迷惑師父。』 僧人於是起身感謝禪師的茶。 禪師說：『特意感謝你來拜訪我。』 襄州鹿門處真禪師（共兩則） 禪師問韶國師：『最近從哪裡來？』 韶國師回答：『谷隱。 晚上住在龐居士（Layman Pang）的巖洞里。』 禪師問：『五眼（Five Eyes）之中，哪個是正眼（Right Eye）？』 韶國師回答：『久仰鹿門（Lumen）。』 禪師說：『這片田地，關你什麼事？』 韶國師回答：『話頭在哪裡？』 僧人問：『什麼是和尚的家風？』 禪師說：『有鹽無醋。』 僧人問：『什麼是道人？』 禪師說：『嘴巴像鼻孔。』 僧人問：『客人來了，用什麼招待？』 禪師說：『柴門草戶，感謝你的經過。』 僧人問：『什麼是禪（Dhyana）？』 禪師說：『鸞鳳飛入雞籠。』 僧人問：『什麼是道（Tao）？』 禪師說：『藕絲牽大象。』 僧人問：『劫壞時，這個還會壞嗎？』 禪師說：『臨崖看水，徒增煩惱。』 僧人問：『什麼是和尚轉身的地方？』 禪師說：『昨晚三更，找不到枕頭。』 衡州阿育王弘通禪師（共兩則） 禪師開示大眾說：『釋迦老子（Sakyamuni Buddha）四十九年，說不盡的話，今天我不避羞恥，為你們說出來。』 良久，禪師說：『珍重。』 僧人問：『心法雙忘時如何？』 禪師說：『三腳蛤蟆背大象。』 僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『墻邊有老鼠洞。』 撫州曹山惠霞禪師（共兩則）
【English Translation】 English version Don't always find fault with others. The master said, 'At this rate, I will be killed by you sooner or later.' The monk pointed to his chest and then left. The master said, 'This monk has come to pay respects to the late master.' In the evening, the master invited the monk for tea. The monk picked up the teacup and said, 'This is the matter after the Buddhas appear in the world. What is the matter before they appear?' The master pushed the teacup away and said, 'At this rate, you will be killed by me sooner or later.' The monk said, 'The Five Mile Marker is outside the city gate.' The master said, 'Don't confuse the teacher for no reason.' The monk then got up to thank the master for the tea. The master said, 'I especially thank you for visiting me.' Chan Master Chuzhen of Lumen Mountain in Xiangzhou (two entries in total) The master asked National Teacher Shao, 'Where have you come from recently?' Shao replied, 'Guyin. I spent the night in Layman Pang's cave.' The master asked, 'Among the Five Eyes, which is the Right Eye?' Shao replied, 'I have long admired Lumen.' The master said, 'What does this piece of land have to do with you?' Shao replied, 'Where is the starting point of the conversation?' A monk asked, 'What is the style of the abbot's family?' The master said, 'There is salt but no vinegar.' A monk asked, 'What is a Taoist?' The master said, 'The mouth is like the nostrils.' The monk asked, 'When a guest comes, how should I treat them?' The master said, 'A thatched gate and a grass hut, thank you for passing by.' A monk asked, 'What is Dhyana (Chan)?' The master said, 'A phoenix enters a chicken coop.' The monk asked, 'What is the Tao?' The master said, 'A lotus root thread pulls a large elephant.' A monk asked, 'When the kalpa is destroyed, will this also be destroyed?' The master said, 'Looking at the water from the cliff, it only adds to the sorrow.' A monk asked, 'Where is the abbot's turning point?' The master said, 'Last night at midnight, I lost my pillow.' Chan Master Hongtong of Ashoka Temple in Hengzhou (two entries in total) The master addressed the assembly, saying, 'Sakyamuni Buddha spoke for forty-nine years, but could not finish saying everything. Today, without avoiding shame, I will say it for you all.' After a long pause, the master said, 'Take care.' A monk asked, 'What happens when both mind and dharma are forgotten?' The master said, 'A three-legged toad carries an elephant on its back.' A monk asked, 'What is Bodhidharma's intention in coming from the West?' The master said, 'There is a rat hole by the wall.' Chan Master Huixia of Caoshan in Fuzhou (two entries in total)
僧問。佛未出世時如何。師云。曹山不如。云出世后如何。師云。不如曹山。
云四山相逼時如何。師云。曹山在里許。云還求出也無。師云。若在里許即求出。
師問僧。可殺熱。僧云。未審向甚麼處迴避。師云。鑊湯爐炭里迴避。云只如鑊湯爐炭里。作么生迴避。師云。眾苦不能到。
洪州云居道膺禪師法嗣
杭州佛日和尚(凡四)
初游天臺。嘗謂人曰。有人奪得我機者。即我師也。
次謁云居。便問。二龍爭珠。誰是得者。居云。卸卻業身來。相見。師云。業身已卸。膺云。珠在甚麼處。師無對。即投誠入室。
師到夾山。見維那。那云。此間不著後生。師云。暫來禮拜和尚。維那白山。山許相見。師未升階。山便問。甚處來。師云。云居。云即今在甚麼處。師云。在夾山頂𩕳上山云。老僧行年在坎。五鬼臨身。師欲上階。山云。三道寶階。從何而上。師云。三道寶階。曲為今時。便上作禮。山問。阇梨與誰同行。師云。木上座。山云。何不來見老僧。師云。和尚見他有分。山云。在甚麼處。師云。堂中。山同師。下到堂中。山問。在甚麼處。師取拄杖。擲于山前。山云。莫從天臺得么。師云。非五嶽之所生。山云。莫從須彌得么。師云。月宮亦不逢。山云。
【現代漢語翻譯】 現代漢語譯本 僧人問：『佛陀未出世時是什麼樣的？』 曹山禪師回答：『不如曹山。』 僧人問：『佛陀出世后又是什麼樣的？』 曹山禪師回答：『不如曹山。』
僧人問：『四面山峰相互逼近時是什麼樣的？』 曹山禪師回答：『曹山就在這其中。』 僧人問：『還求出離嗎？』 曹山禪師回答：『如果身在其中，自然要求出離。』
曹山禪師問僧人：『可以避暑嗎？』 僧人說：『不知道該往哪裡躲避。』 曹山禪師說：『在鑊湯（huò tāng，沸水）爐炭里躲避。』 僧人問：『在鑊湯爐炭里，要如何躲避呢？』 曹山禪師回答：『眾多的苦難無法到達。』
洪州（hóng zhōu，今江西省南昌市）云居道膺（yún jū dào yīng）禪師的法嗣
杭州（háng zhōu）佛日和尚（fó rì hé shàng）（共有四則）
最初遊歷天臺山（tiān tāi shān）。曾經對人說：『如果有人能奪走我的機鋒，他就是我的老師。』
後來拜訪云居禪師，便問：『二龍爭珠，誰是得珠之人？』 云居禪師說：『卸下業身來，才能相見。』 佛日和尚說：『業身已經卸下。』 云居禪師說：『珠在什麼地方？』 佛日和尚無言以對，於是誠心投入門下。
佛日和尚來到夾山（jiā shān），見到維那（wéi nà，寺院中負責僧眾事務的僧人）。維那說：『這裡不留後生。』 佛日和尚說：『暫且來禮拜和尚。』 維那稟告夾山和尚，夾山和尚允許相見。佛日和尚還未走上臺階，夾山和尚便問：『從哪裡來？』 佛日和尚說：『云居。』 夾山和尚問：『現在云居在什麼地方？』 佛日和尚說：『在夾山頂𩕳上。』 夾山和尚說：『老僧今年在坎位，五鬼臨身。』 佛日和尚想要上臺階，夾山和尚說：『三道寶階，從哪裡上去？』 佛日和尚說：『三道寶階，是為現在而設。』 便走上去作禮。夾山和尚問：『阇梨（shé lí，對僧人的尊稱）與誰同行？』 佛日和尚說：『木上座。』 夾山和尚說：『為何不來見老僧？』 佛日和尚說：『和尚見他有緣分。』 夾山和尚問：『他在什麼地方？』 佛日和尚說：『在堂中。』 夾山和尚與佛日和尚一同下到堂中。夾山和尚問：『在什麼地方？』 佛日和尚拿起拄杖，扔在夾山和尚面前。夾山和尚說：『莫非是從天臺山得來的？』 佛日和尚說：『非五嶽（wǔ yuè，中國五大名山的總稱）所生。』 夾山和尚說：『莫非是從須彌山（xū mí shān，佛教中的聖山）得來的？』 佛日和尚說：『月宮（yuè gōng）也未曾遇到。』 夾山和尚說：
【English Translation】 English version A monk asked: 'What was it like before the Buddha appeared in the world?' Caoshan (曹山, a Chan master) replied: 'Not as good as Caoshan.' The monk asked: 'What is it like after the Buddha appeared in the world?' Caoshan replied: 'Not as good as Caoshan.'
The monk asked: 'What is it like when the four mountains are closing in?' Caoshan replied: 'Caoshan is right in the middle of it.' The monk asked: 'Is there still a seeking to escape?' Caoshan replied: 'If one is in the middle of it, then naturally there is a seeking to escape.'
Caoshan asked a monk: 'Can one escape the heat?' The monk said: 'I don't know where to escape to.' Caoshan said: 'Escape into the cauldron of boiling water and the charcoal furnace.' The monk asked: 'How does one escape in the cauldron of boiling water and the charcoal furnace?' Caoshan replied: 'The multitude of sufferings cannot reach you.'
Successor of Dharma of Chan Master Yunju Daoying (云居道膺) of Hongzhou (洪州)
Venerable Fori (佛日) of Hangzhou (杭州) (Four cases in total)
Initially, he traveled to Mount Tiantai (天臺山). He once said to people: 'If someone can seize my opportunity, then he is my teacher.'
Later, he visited Chan Master Yunju and immediately asked: 'Two dragons are fighting for a pearl. Who is the one who obtains it?' Yunju said: 'Shed your karmic body to meet.' Venerable Fori said: 'The karmic body has already been shed.' Yunju said: 'Where is the pearl?' The master was speechless and sincerely entered the room.
Venerable Fori arrived at Mount Jia (夾山) and saw the director (維那, monastic administrator). The director said: 'We don't keep young monks here.' Venerable Fori said: 'I'm just here to pay respects to the abbot.' The director reported to the abbot of Mount Jia, who allowed him to be seen. Before Venerable Fori ascended the steps, the abbot asked: 'Where do you come from?' Venerable Fori said: 'Yunju.' The abbot asked: 'Where is Yunju now?' Venerable Fori said: 'On the peak of Mount Jia.' The abbot said: 'This old monk is in the Kan position this year, and five ghosts are upon me.' Venerable Fori wanted to ascend the steps, and the abbot said: 'The three precious steps, from where do you ascend?' Venerable Fori said: 'The three precious steps are made for the present time.' Then he went up and bowed. The abbot asked: 'Who is traveling with you, Venerable?' Venerable Fori said: 'Monk Mu.' The abbot said: 'Why doesn't he come to see this old monk?' Venerable Fori said: 'The abbot has a connection with him.' The abbot asked: 'Where is he?' Venerable Fori said: 'In the hall.' The abbot and Venerable Fori went down to the hall together. The abbot asked: 'Where is he?' Venerable Fori took his staff and threw it in front of the abbot. The abbot said: 'Did you get it from Mount Tiantai?' Venerable Fori said: 'It is not born of the Five Sacred Mountains (五嶽).' The abbot said: 'Did you get it from Mount Sumeru (須彌山)?' Venerable Fori said: 'I have not encountered it in the Moon Palace (月宮) either.' The abbot said:
莫從人得么。師云。自己尚如冤家。從人得。堪作甚麼。山云。冷灰里。一粒豆爆。乃喚維那。明窗下安排著。
次日夾山入堂。問昨日新到。在甚麼處。師出應諾。山云。子未到云居時。在甚麼處。師云。天臺國清。山云。我聞天臺有潺潺之水。淥淥之波。謝子遠來。子意如何。師云。久居巖谷。不掛松蘿。山云。此猶是春意。秋意作么生。師良久。山云。看君只是撐舡客。終歸不是弄潮人。
一日大眾普請次。維那令師送茶。師云。某甲為佛法來。不為送茶來。那云。和尚教上座送。師云。和尚尊命即得。乃攜茶。去作務處。撼盞作聲。夾山回顧。師云。釅茶三五碗。意在钁頭邊。山云。瓶有傾茶勢。籃中幾個甌。師云。瓶有傾茶勢。籃中無一甌。便傾茶行。時大眾一時舉目。師云。大眾鶴望。請師一言。山云。路逢死蛇莫打殺。無底籃子盛將歸。師云。手執夜明符。幾個知天曉。山云。大眾。有人也。歸去來。歸去來。
蘇州永光真禪師(凡二)
示眾云。言鋒若差。鄉關萬里。直須懸崖撒手。自肯承當。絕後再蘇。欺君不得。非常之旨。人焉廋哉。
僧問。道無橫徑。立處皆危。如何得不被橫徑所侵。師拈拄杖。劈口拄。
洪州同安丕禪師(凡四)
師看經次。
【現代漢語翻譯】 現代漢語譯本 問：難道是從別人那裡得到的嗎？ 師父說：『自己尚且像冤家一樣，從別人那裡得到，能做什麼？』 夾山（Jiashan，禪師名）說：『冷灰里，一粒豆爆開。』於是叫來維那（Vina，寺院中的職務），『在明亮的窗下安排著。』
第二天，夾山（Jiashan）進入禪堂，問：『昨天新來的，在什麼地方？』 師父出來應答。 夾山（Jiashan）說：『你未到云居山（Yunjushan）時，在什麼地方？』 師父說：『天臺山國清寺（Tiantai Guoging Temple）。』 夾山（Jiashan）說：『我聽說天臺山（Tiantai Mountain）有潺潺的流水，碧綠的波浪，謝（Xie，指師父）你遠道而來，你意下如何？』 師父說：『久居巖石山谷，不掛松蘿。』 夾山（Jiashan）說：『這還是春天的意境，秋天的意境又如何呢？』 師父沉默良久。 夾山（Jiashan）說：『看你只是個撐船的客人，終究不是弄潮的人。』
一天，大眾一起普請（Puqing，集體勞作）時，維那（Vina）讓師父送茶。 師父說：『我為佛法而來，不是為送茶而來。』 維那（Vina）說：『和尚（Heshang，指夾山）教上座（Shangzuo，對僧人的尊稱）送。』 師父說：『和尚（Heshang）的命令，我遵從就是。』 於是拿著茶，去勞作的地方，搖晃茶盞發出聲響。 夾山（Jiashan）回頭看。 師父說：『濃茶三五碗，意在鋤頭邊。』 夾山（Jiashan）說：『瓶子有傾茶的姿勢，籃子里有幾個茶碗？』 師父說：『瓶子有傾茶的姿勢，籃子里沒有一個茶碗。』 便傾倒茶水行走。 當時大眾一時都抬頭看。 師父說：『大眾像鶴一樣張望，請師父說一句。』 夾山（Jiashan）說：『路上遇到死蛇不要打死，用無底的籃子盛著拿回去。』 師父說：『手執夜明符，有幾個人知道天亮了？』 夾山（Jiashan）說：『大眾，有人在了，回去吧，回去吧。』
蘇州永光真禪師（Suzhou Yongguang Zhen Chanshi）(共二則)
開示大眾說：『言語鋒芒稍微差錯，就如同遠離家鄉萬里。必須懸崖撒手，自己肯承擔，死而復生，不能欺騙自己。非常的旨意，人怎麼能夠隱藏呢？』
有僧人問：『道沒有橫徑，站立之處皆是危險，如何才能不被橫徑所侵擾？』 師父拿起拄杖，劈頭就打。
洪州同安丕禪師（Hongzhou Tongan Pi Chanshi）(共四則)
師父正在看經書。
【English Translation】 English version Question: Is it obtained from others? The Master said: 'Even oneself is like an enemy. If obtained from others, what can be done?' Jiashan (Jiashan, a Zen master) said: 'In the cold ashes, a bean bursts open.' Then he called the Vina (Vina, a position in the monastery): 'Arrange it under the bright window.'
The next day, Jiashan (Jiashan) entered the hall and asked: 'Where is the newly arrived one from yesterday?' The Master came out to answer. Jiashan (Jiashan) said: 'Before you came to Yunjushan (Yunjushan), where were you?' The Master said: 'Tiantai Guoging Temple (Tiantai Guoging Temple) in Tiantai Mountain.' Jiashan (Jiashan) said: 'I heard that Tiantai Mountain (Tiantai Mountain) has murmuring streams and green waves. Xie (Xie, referring to the Master), you have come from afar. What do you think?' The Master said: 'Having lived in rocky valleys for a long time, I do not hang pine creepers.' Jiashan (Jiashan) said: 'This is still the feeling of spring. What about the feeling of autumn?' The Master remained silent for a long time. Jiashan (Jiashan) said: 'Seeing you are just a boatman, you will never be a tide rider.'
One day, when the assembly was doing Puqing (Puqing, collective labor), the Vina (Vina) asked the Master to deliver tea. The Master said: 'I came for the Dharma, not to deliver tea.' The Vina (Vina) said: 'The Abbot (Heshang, referring to Jiashan) asked the Senior (Shangzuo, a respectful term for monks) to deliver it.' The Master said: 'I will obey the Abbot's (Heshang) command.' So he took the tea and went to the work area, shaking the teacups to make noise. Jiashan (Jiashan) looked back. The Master said: 'Three or five bowls of strong tea, the intention is at the hoe.' Jiashan (Jiashan) said: 'The pot has the posture of pouring tea, how many bowls are in the basket?' The Master said: 'The pot has the posture of pouring tea, there is not a single bowl in the basket.' Then he poured the tea and walked. At that time, the assembly all looked up. The Master said: 'The assembly looks like cranes, please Master say a word.' Jiashan (Jiashan) said: 'If you meet a dead snake on the road, do not kill it, but put it in a bottomless basket and take it back.' The Master said: 'Holding the night-shining talisman, how many people know that dawn has broken?' Jiashan (Jiashan) said: 'Everyone, someone is here, go back, go back.'
Zen Master Yongguang Zhen of Suzhou (Suzhou Yongguang Zhen Chanshi) (Total of two)
Instructing the assembly, he said: 'If the edge of speech is slightly off, it is like being ten thousand miles away from home. You must let go at the edge of the cliff, be willing to take responsibility yourself, and be reborn after death. You cannot deceive yourself. How can people hide the extraordinary meaning?'
A monk asked: 'The path has no shortcuts, and every standing place is dangerous. How can one avoid being invaded by shortcuts?' The Master picked up his staff and struck him in the face.
Zen Master Tongan Pi of Hongzhou (Hongzhou Tongan Pi Chanshi) (Total of four)
The Master was reading the scriptures.
有僧來參。師以衫袖蓋卻頭。僧作弔慰勢。師放下衫袖。提起經云。會么。僧卻將衫袖蓋卻頭。師云。蒼天蒼天。
師問僧甚處來。云湖南來。師云。還知同安這裡。風雲體道。花檻璇璣么。云知。師云。非公境界。僧便喝。師云。短販樵人。徒夸書劍。僧擬進語。師云。劍甲未施。賊身已敗。
僧問。如何是和尚家風。師云。金雞抱子歸霄漢。玉兔懷胎入紫微。僧云。忽遇客來。將何祗待。師云。金果早朝猿摘去。玉花晚后鳳銜來。
僧問。如何是同安一箭。師云。腦後看取。
云將來不相似。不將來時如何。師云。向甚麼處著。
洪州云居懷岳禪師(凡一)
僧問。明鏡當臺時如何。師云。不鑑照。云爲甚麼不鑑照。師云。胡來胡現。漢來漢現。云大好不鑑照。師便打。
歙州朱溪謙禪師(凡一)
韶國師到。聞犬咬靈鼠聲。遂問。是甚麼聲。師云。犬咬靈鼠聲。韶云。既是靈鼠。為甚麼被犬咬。師云。咬殺也。韶云。好個犬。師便打。韶云。莫打。某甲話在。師休去。
池州嵇山章禪師(凡一)
師在投子。作柴頭。投子一日。送茶與師。乃云。森羅萬象。總在里許。師潑卻茶云。森羅萬象。在甚麼處。子云。可惜一碗茶。
洪州云居簡
【現代漢語翻譯】 現代漢語譯本 有僧人前來參拜。同安禪師用衣袖蓋住自己的頭。僧人做出弔唁安慰的姿勢。同安禪師放下衣袖，提起經書說：『會了嗎？』僧人卻用衣袖蓋住自己的頭。同安禪師說：『蒼天啊蒼天。』
同安禪師問僧人從哪裡來。僧人說從湖南來。同安禪師說：『還知道同安這裡，風雲體現著道，花檻如同璇璣玉衡嗎？』僧人說知道。同安禪師說：『不是你的境界。』僧人便大喝一聲。同安禪師說：『短視的樵夫，徒然誇耀書本和劍術。』僧人想要說話，同安禪師說：『鎧甲還沒穿上，賊身已經敗露。』
僧人問：『如何是和尚的家風？』同安禪師說：『金雞抱著小雞歸於天際，玉兔懷著身孕進入紫微星。』僧人說：『忽然有客人來，將用什麼招待？』同安禪師說：『金色的果實早晨被猿猴摘去，潔白的花朵夜晚被鳳凰銜來。』
僧人問：『如何是同安的一箭？』同安禪師說：『從腦後看取。』
（僧人）說：『將來不相似，不將來時如何？』同安禪師說：『向什麼地方安放？』
洪州云居懷岳禪師(Hongzhou Yunju Huaiyue Chan Master)（共一條）
僧人問：『明鏡當臺時如何？』云居懷岳禪師說：『不鑑照。』僧人說：『為什麼不鑑照？』云居懷岳禪師說：『胡人來就顯現胡人的樣子，漢人來就顯現漢人的樣子。』僧人說：『太好了，不鑑照。』云居懷岳禪師便打了他。
歙州朱溪謙禪師(Shezhou Zhuxi Qian Chan Master)（共一條）
韶國師(Shao National Teacher)來到，聽到狗咬靈鼠的聲音，於是問：『這是什麼聲音？』朱溪謙禪師說：『狗咬靈鼠的聲音。』韶國師說：『既然是靈鼠，為什麼被狗咬？』朱溪謙禪師說：『咬死了。』韶國師說：『好一條狗。』朱溪謙禪師便打他。韶國師說：『不要打，我的話還沒說完，禪師請便。』
池州嵇山章禪師(Chizhou Jishan Zhang Chan Master)（共一條）
嵇山章禪師在投子寺(Touzi Temple)時，擔任燒柴的。投子禪師(Touzi Chan Master)有一天，送茶給嵇山章禪師，說道：『森羅萬象，總在這裡面。』嵇山章禪師潑掉茶說：『森羅萬象，在什麼地方？』投子禪師說：『可惜了一碗茶。』
洪州云居簡(Hongzhou Yunju Jian)
【English Translation】 English version A monk came to visit. Chan Master Tong'an covered his head with his sleeve. The monk made a gesture of condolence. Chan Master Tong'an lowered his sleeve and, holding up a scripture, said, 'Do you understand?' The monk then covered his head with his sleeve. Chan Master Tong'an said, 'Oh heavens, oh heavens.'
Chan Master Tong'an asked a monk where he came from. The monk said he came from Hunan. Chan Master Tong'an said, 'Do you know that here in Tong'an, the wind and clouds embody the Dao, and the flower railings are like the armillary sphere?' The monk said he knew. Chan Master Tong'an said, 'It is not your realm.' The monk then shouted. Chan Master Tong'an said, 'A short-sighted woodcutter, vainly boasting of books and swords.' The monk tried to speak, and Chan Master Tong'an said, 'Before your armor is donned, the thief's body is already defeated.'
A monk asked, 'What is the family style of the abbot?' Chan Master Tong'an said, 'The golden rooster embraces its chicks and returns to the heavens, the jade rabbit conceives and enters the Purple Palace.' The monk said, 'If a guest suddenly arrives, how will you treat him?' Chan Master Tong'an said, 'The golden fruit is picked by monkeys in the early morning, and the jade flower is carried by phoenixes in the late evening.'
A monk asked, 'What is Tong'an's one arrow?' Chan Master Tong'an said, 'Look at it from behind your head.'
(The monk) said, 'The future is not similar; what about when the future does not come?' Chan Master Tong'an said, 'Where will you place it?'
Chan Master Huaiyue of Yunju in Hongzhou (Hongzhou Yunju Huaiyue Chan Master) (Total of one)
A monk asked, 'What about when a bright mirror is on the stand?' Chan Master Huaiyue of Yunju said, 'It does not reflect.' The monk said, 'Why does it not reflect?' Chan Master Huaiyue of Yunju said, 'When a barbarian comes, it shows a barbarian; when a Han comes, it shows a Han.' The monk said, 'Excellent, it does not reflect.' The Chan Master then struck him.
Chan Master Qian of Zhuxi in Shezhou (Shezhou Zhuxi Qian Chan Master) (Total of one)
When National Teacher Shao (Shao National Teacher) arrived, he heard the sound of a dog biting a spirit rat, and asked, 'What is that sound?' Chan Master Qian of Zhuxi said, 'The sound of a dog biting a spirit rat.' National Teacher Shao said, 'Since it is a spirit rat, why is it being bitten by a dog?' Chan Master Qian of Zhuxi said, 'It has been bitten to death.' National Teacher Shao said, 'A good dog.' The Chan Master then struck him. National Teacher Shao said, 'Do not strike me; I have not finished speaking, Chan Master, please continue.'
Chan Master Zhang of Jishan in Chizhou (Chizhou Jishan Zhang Chan Master) (Total of one)
When Chan Master Zhang of Jishan was at Touzi Temple (Touzi Temple), he was in charge of firewood. One day, Chan Master Touzi (Touzi Chan Master) brought tea to Chan Master Zhang of Jishan and said, 'The myriad phenomena are all contained within this.' Chan Master Zhang of Jishan spilled the tea and said, 'Where are the myriad phenomena?' Chan Master Touzi said, 'What a pity, a bowl of tea.'
Yunju Jian of Hongzhou (Hongzhou Yunju Jian)
禪師(凡三)
范陽人也。久依云居膺禪師。居第一座。膺將順寂。主事問。誰堪繼嗣。膺云。堂中簡。主事未喻旨。謂之揀選。與眾僉議。舉第二座。為化主。備禮先請第一座。必若謙讓。即堅請第二座。
師既密承膺記。略不辭遜。自持道具。入方丈。主事不愜素志。罔循規式。師察其情。棄院下山。其夜山神號泣。詰旦主事大眾。奔至麥莊。悔過哀請。歸院。眾聞山神連聲云。和尚來也。和尚來也。
問維摩豈不是金粟如來。師云。是。云爲甚麼。卻預釋迦會下聽法。師云。他無人我。
問如何是和尚家風。師云。隨處得自在。
問如何是朱頂王菩薩。師云。你問這赤頭漢。作甚麼。
問路逢猛虎時如何。師云。千人萬人不逢。偏你便逢。
問孤峰獨宿時如何。師云。閑卻七間僧堂。誰教你孤峰獨宿。
廬山歸宗懷惲禪師(凡二)
僧問。截水停輪時如何。師云。磨不轉。
妙喜云。恩大難酬。
僧問。無佛無眾生時如何。師云。甚麼人如此問。水清魚現時如何。師云。把將一個來問。學人未到處。請師說。師云。汝未到甚麼處。
筠州九峰普滿禪師法嗣
洪州同安威禪師(凡四)
師問僧。眼界無光。如何得見。僧
【現代漢語翻譯】 現代漢語譯本 禪師(凡三)
這位禪師是范陽人。他長期跟隨云居膺禪師修行，並且是寺院裡的第一座（指資歷最深的僧人）。云居膺禪師即將圓寂時，主事僧問他：『誰能夠繼承您的衣缽？』云居膺禪師說：『從禪堂里挑選。』主事僧沒有領會他的意思，真的以為是要揀選，於是和大家商議，推舉第二座作為住持。他們準備好禮儀，先去邀請第一座，希望他謙讓，如果他謙讓，就堅決請第二座。
這位禪師因為已經秘密地得到了云居膺禪師的認可，所以沒有推辭謙讓，自己拿著法器進入方丈室。主事僧因為沒有達到自己的願望，所以沒有按照規矩行事。禪師察覺了他的情緒，就離開了寺院，下山去了。當天晚上，山神哭泣。第二天早上，主事僧和大眾跑到麥莊，後悔地哀求禪師回去。禪師回到寺院后，大家聽到山神連聲說：『和尚回來了！和尚回來了！』
有僧人問：『維摩詰（Vimalakirti，一位著名的在家菩薩）豈不是金粟如來（Jin Su Rulai，過去佛的名字）？』禪師說：『是。』僧人問：『為什麼他卻在釋迦牟尼（Sakyamuni，佛教的創始人）的法會上聽法？』禪師說：『他沒有分別心。』
有僧人問：『什麼是和尚的家風？』禪師說：『隨處都能自在。』
有僧人問：『如何是朱頂王菩薩（Zhu Ding Wang Pusa，一種鳥的名字，也指代某種境界）？』禪師說：『你問這隻紅頭鳥做什麼？』
有僧人問：『路上遇到老虎時怎麼辦？』禪師說：『千人萬人遇不到，偏偏你遇到了。』
有僧人問：『獨自在孤峰上睡覺時怎麼辦？』禪師說：『空閑著七間僧房，誰讓你獨自在孤峰上睡覺？』
廬山歸宗懷惲禪師(凡二)
有僧人問：『截斷水流，停止車輪時如何？』禪師說：『磨盤轉不動。』
妙喜（Miao Xi，禪宗人物）說：『恩情太大，難以報答。』
有僧人問：『無佛無眾生時如何？』禪師說：『什麼人這樣問？水清澈時魚出現，這是如何？』禪師說：『拿一個問題來問。』僧人說：『學人還沒有領悟，請禪師開示。』禪師說：『你沒有領悟到什麼地方？』
筠州九峰普滿禪師法嗣
洪州同安威禪師(凡四)
禪師問僧人：『眼界沒有光明，如何才能看見？』僧人...
【English Translation】 English version Zen Master (3)
This Zen Master was from Fanyang. He had long followed Zen Master Yunju Ying, and was the first seat (referring to the most senior monk) in the monastery. When Zen Master Ying was about to pass away, the managing monk asked him: 'Who is capable of succeeding you?' Zen Master Ying said: 'Choose from the Zen hall.' The managing monk did not understand his meaning and actually thought he was to select someone, so he discussed it with everyone and recommended the second seat as abbot. They prepared the rituals and first invited the first seat, hoping he would decline modestly. If he declined, they would firmly invite the second seat.
Because this Zen Master had secretly received Zen Master Ying's approval, he did not decline modestly. He took his Dharma implements and entered the abbot's room himself. The managing monk, because he had not achieved his own wishes, did not act according to the rules. The Zen Master perceived his emotions and left the monastery, going down the mountain. That night, the mountain god wept. The next morning, the managing monk and the assembly ran to Maizhuang, regretting and begging the Zen Master to return. After the Zen Master returned to the monastery, everyone heard the mountain god repeatedly saying: 'The Abbot is back! The Abbot is back!'
A monk asked: 'Isn't Vimalakirti (Vimalakirti, a famous lay bodhisattva) Jin Su Rulai (Jin Su Rulai, the name of a past Buddha)?' The Zen Master said: 'Yes.' The monk asked: 'Why is he listening to the Dharma at Sakyamuni's (Sakyamuni, the founder of Buddhism) assembly?' The Zen Master said: 'He has no self-attachment.'
A monk asked: 'What is the family style of the Abbot?' The Zen Master said: 'Being at ease everywhere.'
A monk asked: 'What is Zhu Ding Wang Bodhisattva (Zhu Ding Wang Pusa, the name of a kind of bird, also referring to a certain state)?' The Zen Master said: 'What are you asking about this red-headed bird?'
A monk asked: 'What should I do when I encounter a tiger on the road?' The Zen Master said: 'Thousands and ten thousands of people don't encounter one, but you happen to encounter one.'
A monk asked: 'What should I do when I sleep alone on a solitary peak?' The Zen Master said: 'There are seven vacant monk's rooms, who told you to sleep alone on a solitary peak?'
Zen Master Huaiyun of Guizong Temple on Mount Lu (2)
A monk asked: 'What is it like when the water flow is cut off and the wheel stops?' The Zen Master said: 'The millstone doesn't turn.'
Miao Xi (Miao Xi, a figure in Zen Buddhism) said: 'The kindness is too great to repay.'
A monk asked: 'What is it like when there is no Buddha and no sentient beings?' The Zen Master said: 'Who is asking such a question? What is it like when the water is clear and the fish appear?' The Zen Master said: 'Bring a question to ask.' The monk said: 'This student has not yet understood, please enlighten me.' The Zen Master said: 'What place have you not reached?'
Dharma Successor of Zen Master Puman of Jiufeng in Yunzhou
Zen Master Wei of Tongan in Hongzhou (4)
The Zen Master asked the monk: 'If the field of vision has no light, how can one see?' The monk...
云。北斗東轉。南斗西移。師云。夫子入太廟。云恁么則同安門下。道絕人荒去也。師云。橫抱嬰兒。擬彰皇簡。
僧問。牛頭未見四祖時如何。師云。路邊神樹子。見者盡擎拳。僧云。見后如何。師云。室內無靈床。渾家不著孝。
師遊山次。大眾相隨。師云。階前翠竹。砌下黃花。古人謂真如般若。同安即不然。僧云。古人也好。和尚。師云。不貪香餌味。可謂碧潭龍。云諸方眼目。不怪陶潛。師云。阇梨。閉目中秋坐。劫笑月無光。云階前翠竹。砌下黃花。又作么生。師云。安南未伏。塞北難降。僧作禮。師云。名稱普聞。
僧問。祖意教意。是同是別。師云。玉兔不曾知曉意。金烏那肯夜頭明。
潭州龍牙居遁禪師法嗣
潭州報慈嶼禪師(凡三)
僧問。承古有言。情生智隔。想變體殊。只如情未生時如何。師云。隔。云情既未生。隔個甚麼。師云。這梢郎子。未遇人在。
瑯瑘覺云。報慈不妨入泥入水。據衲僧門下。遠之遠矣。
天衣懷頌云。報慈一隔。衲僧命脈。欲識一貫。兩個五百。
師贊龍牙真云。日出連山。月圓當戶。不是無身。不欲全露。
龍牙一日。在紙帳內坐。僧問。不是無身。不欲全露。請師全露。龍牙撥開帳子云。還見
【現代漢語翻譯】 現代漢語譯本 云（指說話者）。北斗星向東轉動，南斗星向西移動。同安禪師說：『孔子進入太廟。』僧人問：『如果這樣，那麼同安門下，道絕人荒去了嗎？』同安禪師說：『橫抱著嬰兒，想要彰顯皇家的簡樸。』
僧人問：『牛頭法融禪師未見四祖道信禪師時如何？』同安禪師說：『路邊的神樹果實，見到的人都舉拳致敬。』僧人問：『見后如何？』同安禪師說：『室內沒有靈床，全家不穿孝服。』
同安禪師遊山時，大眾跟隨。同安禪師說：『臺階前的翠竹，臺階下的黃花，古人說是真如般若。同安我卻不這樣認為。』僧人說：『古人說得也好，和尚您呢？』同安禪師說：『不貪圖香甜的魚餌，才可說是碧潭中的龍。』僧人說：『諸方有眼之人，不會怪罪陶淵明。』同安禪師說：『阇梨（梵語，意為弟子），閉著眼睛在中秋節打坐，即使經歷無數劫，月亮也黯淡無光。』僧人問：『臺階前的翠竹，臺階下的黃花，又該如何理解？』同安禪師說：『安南尚未降伏，塞北難以征服。』僧人作揖。同安禪師說：『名稱已經普遍傳揚。』
僧人問：『祖師的意旨和教義，是相同還是不同？』同安禪師說：『玉兔不曾知曉意旨，金烏哪肯在夜晚顯明。』
潭州龍牙居遁禪師的法嗣
潭州報慈嶼禪師(共三則)
僧人問：『承蒙古人有言，情生則智隔，想變則體殊。那麼情未生時如何？』報慈禪師說：『隔。』僧人問：『情既然未生，隔著什麼？』報慈禪師說：『這小夥子，還沒遇到人。』
瑯瑘覺禪師說：『報慈禪師不妨入泥入水，但就衲僧（指僧人）的門下來說，就差遠了。』
天衣懷頌禪師說：『報慈禪師一隔，斷了衲僧的命脈。想要認識一貫之道，需要兩個五百。』
報慈禪師讚頌龍牙禪師的真像說：『日出連綿山脈，月圓照亮門戶。不是沒有身體，是不想完全顯露。』
龍牙禪師一日，在紙帳內坐著。僧人問：『不是沒有身體，是不想完全顯露，請禪師完全顯露。』龍牙禪師撥開帳子說：『還見嗎？』
【English Translation】 English version Yun (referring to the speaker). The Big Dipper turns east, and the Southern Dipper moves west. The Master (Tong'an Chan Master) said, 'Confucius entered the Grand Temple.' A monk asked, 'If that's the case, then under the gate of Tong'an, the Way is cut off and people have gone desolate?' The Master said, 'Holding an infant horizontally, intending to manifest imperial simplicity.'
A monk asked, 'How was Niu-t'ou Fa-jung (Niutou Farong, founder of the Niutou school of Chan Buddhism) before he met the Fourth Patriarch Daoxin (Daoxin, the Fourth Patriarch of Chan Buddhism)?' The Master said, 'The divine tree fruits by the roadside, all who see them raise their fists in salute.' The monk asked, 'How was he after seeing him?' The Master said, 'There is no spirit bed in the room, and the whole family does not wear mourning clothes.'
The Master was traveling in the mountains, and the assembly followed. The Master said, 'The green bamboo in front of the steps, the yellow flowers below the steps, the ancients called them True Thusness (Tathata, 真如) and Prajna (Prajna, 般若). Tong'an (referring to himself) does not think so.' The monk said, 'The ancients spoke well, what about you, Master?' The Master said, 'Not greedy for the taste of fragrant bait, one can be called a dragon in the green pool.' The monk said, 'Those with eyes in all directions will not blame Tao Qian (Tao Qian, a famous Chinese poet).' The Master said, 'Shāmaṇera (Shāmaṇera, 阇梨, a novice monk), sitting with eyes closed in the Mid-Autumn Festival, even after countless kalpas (kalpas, 劫), the moon has no light.' The monk asked, 'The green bamboo in front of the steps, the yellow flowers below the steps, how should they be understood?' The Master said, 'Annam (Annam, 安南, ancient name for Vietnam) has not yet been subdued, and the northern frontier (塞北) is difficult to conquer.' The monk bowed. The Master said, 'The name has been widely spread.'
A monk asked, 'Are the Patriarch's intention and the teachings the same or different?' The Master said, 'The jade rabbit has never known the intention, how could the golden crow be willing to shine at night?'
Successor of Dharma of Chan Master Ju-tun of Longya in Tanzhou
Chan Master Yu of Bao-ci in Tanzhou (Three cases in total)
A monk asked, 'It is said in ancient times that when emotions arise, wisdom is separated; when thoughts change, the substance is different. What is it like when emotions have not yet arisen?' The Master said, 'Separated.' The monk asked, 'Since emotions have not yet arisen, what is separated?' The Master said, 'This young man has not yet met anyone.'
Chan Master Jue of Langye said, 'Bao-ci doesn't mind entering the mud and water, but from the perspective of a mendicant monk (衲僧), it is far away.'
Chan Master Huai-song of Tianyi said, 'One separation by Bao-ci cuts off the lifeblood of mendicant monks. If you want to know the consistent Way, you need two five hundreds.'
The Master praised the true image of Chan Master Longya, saying, 'The sun rises over the continuous mountains, the moon is round and illuminates the door. It's not that there is no body, it's that it doesn't want to be fully revealed.'
One day, Chan Master Longya was sitting inside a paper tent. A monk asked, 'It's not that there is no body, it's that it doesn't want to be fully revealed, please fully reveal it, Master.' Chan Master Longya opened the tent and said, 'Do you see?'
么。云不見。龍牙云。不將眼來。
師聞乃云。龍牙只道得一半。
雲門謂僧曰。舉來我與你道。僧舉了。門云。我不妨與你道。
僧問。心眼相見時如何。師云。向你道甚麼。云如何是實見處。師云。絲髮不隔。云與么則見也。師云。南泉甚好去處。
問如何是西來意。師云。昨夜三更送過江。
問臨機便用時如何。師云。海東有果樹頭心。
問和尚年多少。師云。秋來黃葉落。春至便開花。
襄州含珠山審哲禪師(凡四)
問僧。有亦不是。無亦不是。不有不無。亦不是。汝本來名甚麼。云已具名了。師云。具名即不無。畢竟名甚麼。僧云。只這是。師云。且喜沒交涉。
僧問。學人道不得處。請師道。師云。別日來。與汝道。僧云。即今為與么不道。師云。覓個領話人。不可得。
師問僧。張黃李趙。不是汝本來姓。汝本來姓。個甚麼。云與和尚同姓。師云。同姓即且從。汝本來姓。個甚麼。云待漢水逆流時。即向和尚道。師云。只今為甚麼不道。雲漢水逆流也未。師休去。
師因檀越。請堂中首座。開堂。主事報師。師云。是即是。欠悟在。
首座聞得。束裝而去。師拈拄杖。隨後打出。
襄州洞山師虔禪師法嗣(亦云青
【現代漢語翻譯】 么。云不見。龍牙（Longya）云：『不將眼來。』
師聞乃云：『龍牙（Longya）只道得一半。』
雲門（Yunmen）謂僧曰：『舉來我與你道。』僧舉了。門（Yunmen）云：『我不妨與你道。』
僧問：『心眼相見時如何？』師云：『向你道甚麼？』云：『如何是實見處？』師云：『絲髮不隔。』云：『與么則見也？』師云：『南泉（Nanquan）甚好去處。』
問：『如何是西來意？』師云：『昨夜三更送過江。』
問：『臨機便用時如何？』師云：『海東有果樹頭心。』
問：『和尚年多少？』師云：『秋來黃葉落，春至便開花。』
襄州含珠山審哲禪師(Xiangzhou Hanzhushan Shenzhe Chanshi)（凡四）
問僧：『有亦不是，無亦不是，不有不無，亦不是，汝本來名甚麼？』云：『已具名了。』師云：『具名即不無，畢竟名甚麼？』僧云：『只這是。』師云：『且喜沒交涉。』
僧問：『學人道不得處，請師道。』師云：『別日來，與汝道。』僧云：『即今為與么不道？』師云：『覓個領話人，不可得。』
師問僧：『張黃李趙，不是汝本來姓，汝本來姓，個甚麼？』云：『與和尚同姓。』師云：『同姓即且從，汝本來姓，個甚麼？』云：『待漢水逆流時，即向和尚道。』師云：『只今為甚麼不道？』云：『漢水逆流也未？』師休去。
師因檀越，請堂中首座，開堂。主事報師。師云：『是即是，欠悟在。』
首座聞得，束裝而去。師拈拄杖，隨後打出。
襄州洞山師虔禪師法嗣(Xiangzhou Dongshan Shiqian Chanshi)（亦云青）
【English Translation】 So. He said he didn't see it. Longya (Longya) said, 'I didn't bring my eyes here.'
The master heard this and said, 'Longya (Longya) only spoke half of it.'
Yunmen (Yunmen) said to a monk, 'Bring it up and I'll tell you.' The monk brought it up. Yunmen (Yunmen) said, 'I might as well tell you.'
A monk asked, 'What is it like when the mind's eye meets?' The master said, 'What should I tell you?' He said, 'What is the place of true seeing?' The master said, 'Not separated by a hair.' He said, 'So, one sees?' The master said, 'Nanquan (Nanquan) is a very good place.'
Asked, 'What is the meaning of the arrival from the West?' The master said, 'I sent it across the river at the third watch last night.'
Asked, 'What about using it at the opportune moment?' The master said, 'East of the sea, there is a fruit tree with a heart at the top.'
Asked, 'How old is the abbot?' The master said, 'In autumn, the yellow leaves fall; in spring, the flowers bloom.'
Chan Master Shenzhe of Hanzhu Mountain in Xiangzhou (Xiangzhou Hanzhushan Shenzhe Chanshi) (Four in total)
Asked a monk, 'To say it exists is not right, to say it doesn't exist is not right, neither existence nor non-existence is right. What is your original name?' He said, 'I already have a name.' The master said, 'Having a name means it's not non-existent. After all, what is your name?' The monk said, 'It's just this.' The master said, 'Gladly, it has nothing to do with it.'
A monk asked, 'I can't say it. Please, master, say it.' The master said, 'Come another day, and I'll tell you.' The monk said, 'Why don't you say it now?' The master said, 'It's impossible to find someone who understands.'
The master asked a monk, 'Zhang, Huang, Li, Zhao, these are not your original surnames. What is your original surname?' He said, 'The same surname as the abbot.' The master said, 'Having the same surname is fine for now. What is your original surname?' He said, 'When the Han River flows backward, I will tell the abbot.' The master said, 'Why don't you say it now?' He said, 'Has the Han River flowed backward yet?' The master stopped.
Because of a patron, the master invited the head seat in the hall to open the hall. The person in charge reported to the master. The master said, 'It is right, but lacking enlightenment.'
The head seat heard this, packed his bags, and left. The master picked up his staff and chased him out, hitting him.
Successor of Chan Master Shiqian of Dongshan in Xiangzhou (Xiangzhou Dongshan Shiqian Chanshi) (Also called Qing)
林)
襄州鳳凰山石門獻蘊禪師(凡六)
師問青林。從上諸聖。學人還有分也無。林據坐。師良久。林雲。會么。師云。不會。林雲。無子用心處。師于言下大悟。
住后。凡有扣問。多雲好大哥。然後答話。時人呼為大哥和尚。
師在青林作園頭。林問。今日作甚麼。師云。種菜。林雲。遍界是佛身。子向甚麼處種。師云。金鋤才動土。靈苗在處生。
林次日入園。召蘊阇梨。師應諾。林雲。剩㘽無影樹。留與後人看。師云。若是無影樹。又豈受㘽。林雲。不受㘽。子還見他枝葉么。師云。不曾見。林雲。既不曾見。爭知不受㘽。師云。只為不見。所以道不受㘽。林雲。如是如是。
示眾云。琉璃殿上。光輝之日日無私。七寶山中。晃耀之頭頭有據。泥牛運步。木馬嘶鳴。野老謳歌。樵人舞袖。太陽路上。古曲玄音。林下相逢。復有何事。
馬王。自青林請師。過夾山。王出遠迎。遂問。如何是祖師西來意。師云。好大哥。御駕六龍千古秀。玉階排仗出金門。
僧問。月生雲際時如何。師云。三個孩兒抱花鼓。好大哥。莫來攔我毬門路。
問如何是祖師西來意。師云。好大哥。玉印不離天子手。金箱豈許外人知。
問如何是和尚家風。師云。騎駿
【現代漢語翻譯】 現代漢語譯本 襄州鳳凰山石門獻蘊禪師（共有六則）
獻蘊禪師問青林禪師：『從上以來的諸位聖賢，學人還有沒有份？』青林禪師只是安然端坐。獻蘊禪師過了很久，青林禪師問：『會么（明白了嗎）？』獻蘊禪師說：『不會。』青林禪師說：『無子用心處（沒有讓你用心的地方）。』獻蘊禪師在青林禪師的言語下大悟。
獻蘊禪師住持一方后，凡有人來請教，大多說『好大哥』，然後才回答問題。當時的人稱他為大哥和尚。
獻蘊禪師在青林禪師處做園頭（菜園負責人）。青林禪師問：『今日作甚麼（今天做什麼）？』獻蘊禪師說：『種菜。』青林禪師說：『遍界是佛身（整個世界都是佛的身），子向甚麼處種（你向哪裡種）？』獻蘊禪師說：『金鋤才動土，靈苗在處生（金鋤頭才一動土，靈妙的苗就在各處生長）。』
第二天，青林禪師進入菜園，呼喚：『蘊阇梨（對獻蘊禪師的尊稱）。』獻蘊禪師應諾。青林禪師說：『剩㘽無影樹，留與後人看（不如栽種無影樹，留給後人看）。』獻蘊禪師說：『若是無影樹，又豈受㘽（如果是無影樹，又怎麼能栽種呢）？』青林禪師說：『不受㘽，子還見他枝葉么（不能栽種，你還見過它的枝葉嗎）？』獻蘊禪師說：『不曾見（不曾見過）。』青林禪師說：『既不曾見，爭知不受㘽（既然不曾見過，怎麼知道不能栽種）？』獻蘊禪師說：『只為不見，所以道不受㘽（正因為沒見過，所以才說不能栽種）。』青林禪師說：『如是如是（是這樣，是這樣）。』
獻蘊禪師向大眾開示說：『琉璃殿上，光輝之日日無私（琉璃殿上，光輝的太陽日日無私照耀）；七寶山中，晃耀之頭頭有據（七寶山中，晃耀的光芒處處有依據）。泥牛運步（泥做的牛在行走），木馬嘶鳴（木做的馬在嘶叫），野老謳歌（鄉野老人在歌唱），樵人舞袖（樵夫在揮舞衣袖）。太陽路上，古曲玄音（在光明的道路上，是古老的玄妙聲音）；林下相逢，復有何事（在林下相逢，又有什麼事呢）？』
馬王請獻蘊禪師從青林禪師處到夾山。馬王出城遠迎，於是問：『如何是祖師西來意（什麼是祖師西來的意義）？』獻蘊禪師說：『好大哥，御駕六龍千古秀，玉階排仗出金門（好大哥，皇帝的六龍御駕千古秀麗，玉石臺階排列儀仗走出金門）。』
有僧人問：『月生雲際時如何（月亮從雲端升起時如何）？』獻蘊禪師說：『三個孩兒抱花鼓，好大哥，莫來攔我毬門路（三個孩子抱著花鼓，好大哥，不要來擋住我踢球的路）。』
有人問：『如何是祖師西來意（什麼是祖師西來的意義）？』獻蘊禪師說：『好大哥，玉印不離天子手，金箱豈許外人知（好大哥，玉璽不離開天子的手，金箱怎麼能讓外人知道）？』
有人問：『如何是和尚家風（什麼是和尚的家風）？』獻蘊禪師說：『騎駿』
【English Translation】 English version Shi Men Xian Yun (Offering Hidden Treasure) Zen Master of Phoenix Mountain, Xiangzhou (Six Cases)
The Master asked Qing Lin (Green Forest): 'Do the students have a share in the sages of the past?' Lin sat still. After a long while, Lin said, 'Do you understand?' The Master said, 'I don't understand.' Lin said, 'There is no place for you to use your mind.' The Master had a great enlightenment upon hearing these words.
After residing at a monastery, whenever someone came to inquire, he would often say 'Good brother' before answering. People at the time called him 'Big Brother Monk'.
The Master was working as a gardener at Qing Lin's monastery. Lin asked, 'What are you doing today?' The Master said, 'Planting vegetables.' Lin said, 'The entire realm is the Buddha's body. Where are you planting?' The Master said, 'As soon as the golden hoe moves the soil, spiritual sprouts grow everywhere.'
The next day, Lin entered the garden and called out, 'Yun, the Venerable (尊稱)!' The Master responded. Lin said, 'Better to plant a shadowless tree and leave it for future generations to see.' The Master said, 'If it is a shadowless tree, how can it be planted?' Lin said, 'If it cannot be planted, have you seen its branches and leaves?' The Master said, 'I have not seen them.' Lin said, 'Since you have not seen them, how do you know it cannot be planted?' The Master said, 'Precisely because I have not seen them, I say it cannot be planted.' Lin said, 'So it is, so it is.'
The Master addressed the assembly, saying: 'In the crystal palace, the light of the sun shines impartially every day. In the mountain of seven treasures, the glittering light has a basis everywhere. The mud ox moves its steps, the wooden horse neighs. The old peasant sings, the woodcutter dances his sleeves. On the path of the sun, there are ancient and profound sounds. Meeting beneath the trees, what else is there?'
Ma Wang (Horse King) invited the Master from Qing Lin's monastery to Jia Mountain. Wang came out to greet him from afar and asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Good brother, the imperial carriage with six dragons is eternally beautiful; the jade steps are lined with guards coming out of the golden gate.'
A monk asked, 'What is it like when the moon rises in the clouds?' The Master said, 'Three children hold flower drums; good brother, don't block my path to the ball gate.'
Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Good brother, the jade seal never leaves the Emperor's hand; how could the golden box be known by outsiders?'
Someone asked, 'What is the family style of the Abbot?' The Master said, 'Riding a fine'
馬驟高樓。鐵鞭指出胡人路。
問不落機關。請師別道。師云。湛月迅機無可比。君今曾問幾人來。云只今問和尚。師云。好大哥。云綻不須藏九尾。恕君殘壽速歸丘。
襄州萬銅山廣德禪師(凡一)
僧問。盡大地是個死屍。向甚麼處葬。師云。北邙山下。千丘萬丘。
撫州疏山羌仁禪師法嗣
筠州黃檗慧禪師(凡一)
師謁疏山。正值坐法堂。參次。師先顧視大眾。然後設問云。剎那便去時如何。山云。逼塞虛空。你作么生去。師云。逼塞虛空。不如不去。山休去。
師下至僧堂前。首座謂師云。適觀上座。祗對和尚。語甚奇特。師云。此乃率爾。實自偶然。敢望慈悲。開示愚迷。座云。一剎那間。還有擬議也無。師言下有省。
隋州護國凈果守澄禪師(凡二)
同演化大師。在湖南報慈。值慈升堂次。演化出問。如何是真如佛性。慈雲誰無。化不契。
請益師。師云。汝但問來。化理前問。師云。誰有。化于言下契悟。乃云。首座或在眾。或住持。某甲誓終身相助。后化亦繼師。住護國。
僧問。諸佛不到處。是甚麼人行履。師云。耽耳髼頭。驢面獸腮。
問如何是祖師西來意。師云。一人傳虛。萬人傳實。
問百了千當時
如何。師云。階下漢。
問鶴立枯松時如何。師云。地下底。一場𢣾㦬。
問會昌沙汰時。護法善神。向甚麼處去。師云。三門外兩個。一場𢣾㦬。
問滴水滴凍時如何。師云。日出后。一場𢣾㦬。
洛京長水歸仁禪師(凡一)
僧問。如何是祖師西來意。師云。仰面獨揚眉。回頭自拍手。
云如何是和尚家風。師云。騎牛戴席帽。渡水著靴衫。
問如何是靈泉活計。師云。東壁打西壁。
撫州大安山省禪師(凡三)
僧問。失路迷人。請師直指。師云。三門前去。
問離四句。絕百非。請師道。師云。我王庫內。無如是刀。
問重重關鎖。資訊不通。時如何。師云。爭得到這裡。云到后如何。師云。彼中事作么生。
問如何是真中真。師云。十字街頭泥佛子。
筠州高安白水本仁禪師法嗣
杭州瑞龍幻璋禪師(凡一)
示眾云。老僧頃年。遊歷江外。嶺南荊湖。但有知識叢林。無不參問。蓋為今日。與諸人聚會。要知個去處。然諸方終無異說。只教當人。歇卻狂心。休從他覓。但隨方任真。亦無真可任。隨時受用。亦無時可用。設使垂慈苦口。且不可呼晝作夜。更饒善巧多方。終不能指東為西。脫或能爾。自是神通
【現代漢語翻譯】 現代漢語譯本 問：如何？ 師父說：『臺階下的漢子。』 問：鶴站在枯松上時如何？ 師父說：『在地面下。』 一場鬧劇。 問：會昌年間沙汰僧侶時，護法善神（Dharma-protecting deities）往哪裡去了？ 師父說：『在山門外有兩個。』 一場鬧劇。 問：水滴凝結成冰時如何？ 師父說：『太陽出來后。』 一場鬧劇。 洛京長水歸仁禪師（共一條） 僧人問：如何是祖師西來意（Bodhidharma's intention in coming from the West）？ 師父說：『仰面獨自揚眉，回頭擺擺手。』 問：如何是和尚家風？ 師父說：『騎牛戴席帽，渡水穿靴衫。』 問：如何是靈泉活計？ 師父說：『在東墻上打西墻。』 撫州大安山省禪師（共三條） 僧人問：迷路的人，請師父直接指點。 師父說：『從三門前走。』 問：離開四句，斷絕百非，請師父說。 師父說：『我的王庫里，沒有這樣的刀。』 問：重重關鎖，資訊不通，此時如何？ 師父說：『怎麼能到這裡？』 （僧人）問：到后如何？ 師父說：『他們的事情怎麼樣？』 問：如何是真中真？ 師父說：『十字街頭的泥菩薩。』 筠州高安白水本仁禪師法嗣 杭州瑞龍幻璋禪師（共一條） 開示大眾說：老僧我早年，遊歷江外、嶺南、荊湖一帶，凡是有知識的叢林，沒有不參訪請教的，就是爲了今天，和各位聚會。要知道個去處。然而各方終究沒有不同的說法，只是教人，放下狂妄的心，不要向外尋求。只要隨順因緣，安於本真，也沒有什麼真可安。隨時受用，也沒有什麼時可用。即使有人慈悲勸導，也不可指鹿為馬。更饒是善巧方便，終究不能指東為西。如果真的能這樣，那就是神通了。
【English Translation】 English version Question: What is it like? The Master said: 'A man under the steps.' Question: What is it like when a crane stands on a withered pine? The Master said: 'Under the ground.' A farce. Question: During the persecution of Buddhism in the Huichang era, where did the Dharma-protecting deities (護法善神) go? The Master said: 'There are two outside the three gates.' A farce. Question: What is it like when a drop of water freezes? The Master said: 'After the sun rises.' A farce. Chan Master Guiren of Changshui in Luojing (Total of one) A monk asked: What is the meaning of Bodhidharma's intention in coming from the West (祖師西來意)? The Master said: 'Raising his eyebrows alone, looking up, and waving his hand back.' Question: What is the family style of the Abbot? The Master said: 'Riding an ox and wearing a straw hat, crossing the water in boots and a robe.' Question: What is the livelihood of the spiritual spring? The Master said: 'Hitting the west wall from the east wall.' Chan Master Sheng of Mount Da'an in Fuzhou (Total of three) A monk asked: A lost person, please Master, point directly. The Master said: 'Go in front of the three gates.' Question: Leaving the four phrases, cutting off the hundred negations, please Master speak. The Master said: 'In my king's treasury, there is no such knife.' Question: With layers of locks, information is not communicated, what is it like at this time? The Master said: 'How did you get here?' (The monk) asked: What is it like after arriving? The Master said: 'How are things going there?' Question: What is the true of the true? The Master said: 'A mud Buddha at the crossroads.' Successor of Chan Master Benren of Baishui in Gao'an, Yunzhou Chan Master Huanzhang of Ruilong in Hangzhou (Total of one) Instructing the assembly, he said: 'This old monk, in his early years, traveled outside the river, Lingnan, and Jinghu. Wherever there were knowledgeable monasteries, I visited and asked questions, just for today, to gather with you all. I want to know a place to go. However, all directions ultimately have no different sayings, only teaching people to put down their wild minds and not seek externally. Just follow the circumstances and be at ease with the true nature, and there is nothing true to be at ease with. Use it at any time, and there is no time to use it. Even if someone compassionately advises, you must not call a deer a horse. Even with skillful means, you cannot point east as west. If you can really do this, that is supernatural power.'
作怪。非幹我事。若是學語之流。不自省已知非。真欲向空里採花。波中捉月。還著得心力么。汝今各宜退思。忽然省去。始知瑞龍老漢。事不獲已。迂迴太甚。還肯么。
澧州洛浦元安禪師法嗣
鳳翔府青峰傳楚禪師(凡二)
師齋次。問北院云。先師道。信手拈來草。師兄作么生。院拈起一隻箸。師云。汝恁么。又何曾夢見先師。院云。汝恁么會。又何曾夢見先師。
白水問師。我聞洛浦有生機一路。是否。師云是。水云。止卻生機。熟路上。道將一句來。師云。生機上。死人無數。熟路上。不著活漢。水云。此是洛浦底。上座分上。又作么生。師云。非但洛浦。夾山亦不柰何。水云。夾山為甚麼不柰何。師云。不見道。生機一路。
蘄州烏牙彥賓禪師(凡一)
僧問。未作人身已前。作個甚麼來。師云。三腳石牛波上走。一枝瑞氣月前分。
問匹馬單槍。直入時如何。師云。饒汝雄信解拈槍。猶較秦王一百步。
問久戰沙場。為甚麼。功名不就。師云。雙鵰隨手落。李廣不當名。
問百步穿楊。中的者誰。師云。將軍不上便橋。金牙徒勞拈筈。
袁州蟠龍可文禪師法嗣
袁州木平善導禪師(凡五)
問洛浦。如何是一漚未發已前事
【現代漢語翻譯】 現代漢語譯本：
這些怪異現象，與我無關。如果是那些只會鸚鵡學舌的人，不反省自己已經犯錯，真的想要在空中採摘花朵，在水中捕捉月亮，難道還能耗費得了心力嗎？你們現在各自應該反思。如果忽然醒悟，才會知道瑞龍老和尚，實在是不得已，迂迴得太厲害了。你們肯承認嗎？ 澧州洛浦元安禪師的法嗣 鳳翔府青峰傳楚禪師（共兩則） 禪師在齋飯時，問北院說：『先師（指洛浦元安禪師）說，『信手拈來草』，師兄你如何理解？』北院拿起一根筷子。禪師說：『你這樣，又何曾夢見過先師？』北院說：『你這樣理解，又何曾夢見過先師？』 白水問禪師：『我聽說洛浦（指洛浦元安禪師）有生機一路，是這樣嗎？』禪師說是。白水說：『止息生機，在熟路上，說一句來。』禪師說：『生機上，死人無數；熟路上，不著活漢。』白水說：『這是洛浦的，上座（指禪師自己）的分上，又怎麼樣？』禪師說：『非但洛浦，夾山（指夾山善會禪師）也不奈何。』白水說：『夾山為什麼不奈何？』禪師說：『不見道，生機一路。』 蘄州烏牙彥賓禪師（共一則） 有僧人問：『未做人身之前，是什麼？』禪師說：『三腳石牛波上走，一枝瑞氣月前分。』 問：『匹馬單槍，直入時如何？』禪師說：『饒你雄信解拈槍，猶較秦王一百步。』 問：『久戰沙場，為什麼功名不就？』禪師說：『雙鵰隨手落，李廣不當名。』 問：『百步穿楊，中的者誰？』禪師說：『將軍不上便橋，金牙徒勞拈筈。』 袁州蟠龍可文禪師的法嗣 袁州木平善導禪師（共五則） 問：洛浦（指洛浦元安禪師），如何是一漚未發已前事？
【English Translation】 English version:
These strange occurrences have nothing to do with me. If those who only parrot others' words do not reflect on their own mistakes, and truly want to pick flowers in the air and catch the moon in the water, can they still expend their mental energy? You should each reflect now. If you suddenly awaken, you will know that old monk Ruilong (瑞龍, name of a monk), had no choice but to be so roundabout. Would you admit it? Successor of Zen Master Yuan'an of Luopu in Lizhou (澧州洛浦元安禪師) Zen Master Chuan Chu of Qingfeng in Fengxiang Prefecture (鳳翔府青峰傳楚禪師) (Total of two) During the meal, the Zen master asked Beiyuan (北院, name of a monk), 'The late master (referring to Zen Master Yuan'an of Luopu) said, 'Picking up grass at will,' how do you understand it, brother?' Beiyuan picked up a chopstick. The Zen master said, 'If you are like this, you have never dreamed of the late master.' Beiyuan said, 'If you understand it like this, you have never dreamed of the late master.' Baishui (白水, name of a monk) asked the Zen master, 'I heard that Luopu (referring to Zen Master Yuan'an of Luopu) has a path of vitality, is that so?' The Zen master said yes. Baishui said, 'Stop the vitality, on the familiar path, say a sentence.' The Zen master said, 'On the path of vitality, countless people die; on the familiar path, no living person can be found.' Baishui said, 'This is Luopu's, what about the seat (referring to the Zen master himself)?' The Zen master said, 'Not only Luopu, but also Jiashan (referring to Zen Master Shanhui of Jiashan) can't do anything about it.' Baishui said, 'Why can't Jiashan do anything about it?' The Zen master said, 'Didn't you hear, the path of vitality.' Zen Master Yanbin of Wuya in Qizhou (蘄州烏牙彥賓禪師) (Total of one) A monk asked, 'What was it before it became a human body?' The Zen master said, 'A three-legged stone ox walks on the waves, a branch of auspicious energy is divided before the moon.' Asked, 'What if a single horse and a single spear enter directly?' The Zen master said, 'Even if you, Xiongxin (雄信, likely a name), understand how to pick up a spear, you are still a hundred steps behind King Qin (秦王, Qin Dynasty King).' Asked, 'Why hasn't fame been achieved after a long battle on the battlefield?' The Zen master said, 'Two eagles fall with a casual hand, Li Guang (李廣, a famous general) doesn't deserve the name.' Asked, 'Who is the one who hits the target with a hundred steps piercing a willow leaf?' The Zen master said, 'The general doesn't go to Bian Bridge (便橋, name of a bridge), Jin Ya (金牙, likely a name) wastes his time picking up an arrow.' Successor of Zen Master Kewen of Panlong in Yuanzhou (袁州蟠龍可文禪師) Zen Master Shandao of Muping in Yuanzhou (袁州木平善導禪師) (Total of five) Asked: Luopu (referring to Zen Master Yuan'an of Luopu), what is the matter before a bubble arises?
。浦云。移舟諳水勢。舉棹別波瀾。師不肯。
復問蟠龍。龍云。移舟不別水。舉棹即迷源。師從此悟入。
云峰悅云。木平若於洛浦言下。悟去。猶較些子。可惜許。向蟠龍死水裡淹殺。
後有問。如何是木平。對云。不勞斤斧。師云。果然。只在這裡。諸禪德。大凡發足超方。也須甄別邪正。識辨真偽。帶些眼筋。始得。然雖如此。也是賊過後張弓。
僧問。如何是木平一句。師云。逼塞虛空。僧云。逼塞虛空。意旨如何。師便打。
李王問。如何是木平。師云。不勞斤斧。王云。為甚麼不勞斤斧。師云。向道木平。
僧問。亡僧遷化。向甚麼處去。師云。石牛㳂古路。日裡夜明燈。
師凡有僧來參。先令擔泥三檐。有偈云。南山路側東山低。新到莫辭三檐泥。嗟汝在途經日久。明明不曉卻成迷。
撫州黃山月輪禪師法嗣
郢州桐泉和尚(凡一)
黃山問師。天門一合。十方無路。若有道得。擺手出漳江。師云。蟄戶未開。龍無龍句。山云。是汝恁么道那。師云。是即直言是。不是即直言不是。山云。擺手出漳江。
青原下第八世
福州羅山道閑禪師法嗣
婺州明招德謙禪師(凡二十三)
師自受羅山印記之後。出於流
【現代漢語翻譯】 現代漢語譯本： 浦云：『移動船隻熟悉水勢，舉起船槳告別波瀾。』 桐泉和尚不認可這個答案。 又問蟠龍：蟠龍說：『移動船隻不需告別水，舉起船槳就會迷失源頭。』 桐泉和尚從此領悟。 云峰悅說：『木平如果像洛浦那樣在言語中領悟，還稍微好一些。可惜啊，在蟠龍的死水裡被淹死了。』 後來有人問：『什麼是木平？』 桐泉和尚回答說：『不勞煩斧頭。』 桐泉和尚說：『果然如此，就在這裡。各位禪德，凡是出發超越常規，也必須甄別邪正，識別真偽，帶些眼力才行。』 雖然如此，也像是賊走後才張弓。』 有僧人問：『什麼是木平一句？』 桐泉和尚說：『逼塞虛空。』 僧人問：『逼塞虛空，意旨如何？』 桐泉和尚便打了他。 李王問：『什麼是木平？』 桐泉和尚說：『不勞煩斧頭。』 李王問：『為什麼不勞煩斧頭？』 桐泉和尚說：『（我）向你說了是木平。』 有僧人問：『亡故的僧人遷化后，往哪裡去？』 桐泉和尚說：『石牛沿著古路走，白天也點著夜明燈。』 桐泉和尚凡是有僧人來參拜，先讓他們挑泥三擔。有偈語說：『南山路側東山低，新來的人不要推辭挑三擔泥。可嘆你們在路上經過很久，明明不明白反而成了迷惑。』 撫州黃山月輪禪師的法嗣 郢州桐泉和尚（共一則） 黃山問桐泉和尚：『天門一旦關閉，十方就沒有路。如果有人說得出來，就擺手走出漳江。』 桐泉和尚說：『蟄伏的動物還沒有醒來，龍沒有龍的語句。』 黃山說：『你是這麼說的嗎？』 桐泉和尚說：『是就直接說是，不是就直接說不是。』 黃山說：『擺手走出漳江。』 青原下第八世 福州羅山道閑禪師的法嗣 婺州明招德謙禪師（共二十三則） 桐泉和尚自從接受羅山的印可之後，出於流。
【English Translation】 English version: Puyun said: 'Moving the boat, one becomes familiar with the water's current; raising the oar, one bids farewell to the waves.' The Master (Tongquan) did not approve. He then asked Panlong: Panlong said, 'Moving the boat, one does not bid farewell to the water; raising the oar, one immediately loses the source.' From this, the Master attained enlightenment. Yunfeng Yue said: 'If Muping had attained enlightenment through words like Luopu, it would still be slightly better. It's a pity to be drowned in Panlong's stagnant water.' Later, someone asked: 'What is Muping?' The Master replied: 'No need for axe.' The Master said: 'Indeed, it is right here. All you Chan practitioners, whenever you set out to transcend the ordinary, you must also discern the heretical from the orthodox, and distinguish the true from the false. You must have some insight to begin with. Even so, it is still like drawing the bow after the thief has gone.' A monk asked: 'What is the phrase of Muping?' The Master said: 'Filling up the void.' The monk asked: 'Filling up the void, what is the meaning?' The Master then struck him. King Li asked: 'What is Muping?' The Master said: 'No need for axe.' The King asked: 'Why no need for axe?' The Master said: 'I have told you it is Muping.' A monk asked: 'Where does the deceased monk go after passing away?' The Master said: 'The stone ox walks along the ancient road, with a bright lamp lit day and night.' Whenever monks came to visit the Master, he would first have them carry three loads of mud. There is a verse that says: 'South Mountain road side, East Mountain low, newcomers should not refuse three loads of mud. Alas, you have been on the road for so long, clearly not understanding, and instead becoming confused.' Successor of Yue Lun, Chan Master of Huangshan in Fuzhou Monk Tongquan of Yingzhou (Total of one) Huangshan asked the Master: 'Once the Heavenly Gate is closed, there is no road in the ten directions. If someone can say it, they will wave their hand and leave the Zhang River.' The Master said: 'Hibernating creatures have not yet awakened, the dragon has no dragon's words.' Huangshan said: 'Is that what you are saying?' The Master said: 'If it is, then directly say it is; if it is not, then directly say it is not.' Huangshan said: 'Wave your hand and leave the Zhang River.' Eighth Generation under Qingyuan Successor of Daoxian, Chan Master of Luoshan in Fuzhou Chan Master Deqian of Mingzhao in Wuzhou (Total of twenty-three) Since receiving the seal of approval from Luoshan, the Master has been flowing out.
輩。機鋒穎捷。無敢當者。
示眾云。全鋒敵勝。罕遇知音。同死同生。萬中無一。尋言逐句。其數河沙。舉古舉今。滅胡種族。向上一路。啐啄猶乖。儒士相逢。握鞭回首。沙門所見。誠實苦哉。拋卻真金。隨群撮土。報諸稚子。莫謾波波。解得他玄。猶兼瓦礫。不如一擲。騰過太虛。只這靈鋒。阿誰敢近。任君來箭。方稱丈夫。擬欲吞聲。不消一钁。
示眾云。太處掛劍。用顯吾宗。選佛場中。還有虎狼禪客么。出生入死。一任施展看。若也覷地覓針。切忌亂呈蒙袋。槌折你腰。莫言不道。
示眾云。干劍輪頂。飛大寶光。虎眼鋒前。豁開宗要。有何俊鷂。不避死生。眨上眉毛。與吾相見。
有僧才出。師便云。可惜許。
示眾云。半夜明星當午現。愚夫猶待曉雞鳴。便下座。
上堂。良久云。這裡風頭稍硬。不是你諸人。安身立命處。且歸暖處商量。便歸方丈。
大眾隨後。上方丈。方立定。師云。才到暖處。便乃瞌睡。拈拄杖一時趁下。
師到福田。眾請上堂。才就座。有僧出雲。某甲咨和尚。師便喝出。
卻云。莫有英靈底么。一任擎展。選佛選祖。今正是時。所以道。驚群須是英靈漢。敵勝還他師子兒。選佛若無如是眼。假饒千載又何為。
【現代漢語翻譯】 現代漢語譯本：
輩。機鋒穎捷。無敢當者。 開示大眾說：『以全部鋒芒迎敵才能戰勝，很少遇到知音。同生同死，萬人中也難有一個。尋言逐句地研究佛經，數量多如恒河沙數。舉古舉今，是爲了滅絕胡人的種族。向上的一條路，即使是雛鳥破殼，母鳥啄殼相助，時機都難以恰到好處。儒士相逢，會意即可，無需多言。沙門所見，實在是苦啊！拋棄真正的黃金，卻隨眾人撿拾泥土。告訴你們這些年輕人，不要白費力氣。解得了玄機，也還兼有瓦礫。不如一擲，騰越過太虛。只有這靈鋒，誰敢靠近？任憑你來箭，才稱得上是丈夫。想要沉默不語，一镢頭就了結了你。』 開示大眾說：『在太處掛劍，用以彰顯我的宗風。選佛的道場中，還有像虎狼一樣精進的禪客嗎？出生入死，任憑你們施展。如果只是盯著地面找針，切忌胡亂拿出矇騙人的袋子。我會槌折你的腰，不要說我沒有事先告訴你。』 開示大眾說：『干將劍在頭頂旋轉，飛出巨大的寶光。虎眼鋒前，豁然打開宗門的要旨。有什麼樣的俊俏的鷂鷹，不避生死，眨一下眉毛，與我相見？』 有僧人剛走出來，禪師就說：『可惜啊！』 開示大眾說：『半夜明星當午現，愚蠢的人還在等待曉雞鳴。』說完便下座。 上堂說法，良久才說：『這裡的風頭稍微硬了些，不是你們這些人安身立命的地方。還是回暖和的地方商量吧。』說完便回到方丈室。 大眾隨後也到了方丈室。方丈剛站定，禪師就說：『才到暖和的地方，就開始打瞌睡。』拿起拄杖一時把他們趕了出去。 禪師到了福田，大眾請禪師上堂說法。剛坐下，有僧人出來說：『某甲要請教和尚。』禪師便喝斥了他。 接著說：『莫有英靈的人嗎？任憑你們施展。選佛選祖，現在正是時候。所以說，驚動眾人須是英靈漢，戰勝敵人還他是獅子兒。選佛如果沒有這樣的眼力，即使經過千年又有什麼用呢？』
【English Translation】 English version:
They were outstanding among their peers, quick-witted and sharp in debate, and no one dared to challenge them. The Master addressed the assembly, saying: 'To defeat the enemy, one must use all one's strength, but it is rare to find a true confidant. To live and die together, there is not even one in ten thousand. To seek meaning in every word and phrase of the scriptures is like counting the sands of the Ganges. To cite the past and present is to eradicate the lineage of the barbarians. On the upward path, even the chick pecking from within and the mother bird pecking from without are often out of sync. When Confucian scholars meet, a knowing glance is enough. What the monks see is truly bitter! They abandon true gold to gather dirt with the crowd. I tell you, young ones, do not waste your efforts. Even if you understand the profound, it is still mixed with rubble. It is better to cast it all away and soar beyond the great void. Who dares to approach this spiritual edge? Only one who can withstand the arrows deserves to be called a true man. If you try to remain silent, one blow of the hoe will finish you.' The Master addressed the assembly, saying: 'To hang the sword in the highest place is to manifest my school's style. In this field for selecting Buddhas, are there any Zen practitioners as fierce as tigers and wolves? Birth and death, I leave it to you to display your abilities. If you are merely searching for a needle on the ground, be careful not to present a deceptive bag. I will break your back, do not say I did not warn you.' The Master addressed the assembly, saying: 'The Ganjiang sword spins atop the head, emitting great precious light. Before the tiger's eye blade, the essential point of the school is revealed. What kind of swift hawk is not afraid of life and death, and will blink an eye to meet me?' As soon as a monk came forward, the Master said: 'What a pity!' The Master addressed the assembly, saying: 'The morning star appears at midday, yet fools still wait for the rooster to crow.' Then he descended from the seat. The Master ascended the hall, and after a long silence, said: 'The wind here is a bit too strong; this is not a place for you all to settle down and establish your lives. Go back to a warmer place to discuss it.' Then he returned to his room. The assembly followed him to his room. As soon as the Master stood firm, he said: 'No sooner do you arrive in a warm place than you begin to doze off.' He picked up his staff and drove them all out. The Master arrived at Futian, and the assembly requested him to ascend the hall and give a Dharma talk. As soon as he sat down, a monk came forward and said: 'I, so-and-so, wish to consult the Master.' The Master immediately shouted him down. Then he said: 'Are there any heroic and intelligent ones among you? I leave it to you to display your abilities. Selecting Buddhas and selecting Patriarchs, now is the time. Therefore, it is said: To startle the crowd, one must be a heroic and intelligent man; to defeat the enemy, one must be a lion's cub. If one does not have such eyes to select Buddhas, what is the use of a thousand years?'
師一日。謁勝光。才跨門。光方垂足。師云。伎倆已盡。拂袖而出。
師到鼓山。廨院吃餓。山見便問。這浙子。總不來鼓山。師云。某甲自從入嶺。便患風。不得禮覲大師。山行數步。回顧師云。還有風也無。師略展兩足。山云。元來是會禪。師云。和尚幸是大人。不得造次。山云。你不肯鼓山。待上來。與你三十棒。師云。吃棒自有人。
清八路。拈仰山插鍬話。問師。古人意在插鍬處。在叉手處。師召清上座。清應諾。師云。還夢見仰山么。清云。不要上座下語。只要商量。師云。若要商量。堂頭自有五百人老師在。
師在招慶。普請般泥。慶將拄杖。當路坐。問一僧云。上窟泥。下窟泥。云上窟泥。慶打一棒。
又問一僧。僧云。下窟泥。慶亦打一棒。
卻問師。師放下泥。叉手云。請和尚鑒。慶休去。
妙喜云。劈脊與一棒。看他如何摺合。
師在招慶。殿上指壁𦘕。問僧。是甚麼神。云護法善神。師云。會昌沙汰時。甚麼處去。僧無語。
師令僧。問演侍者。演云。你甚麼劫中。遭此難來。
僧舉似師。師云。直饒演上座。他後有一千眾。有甚麼用處。
僧請師別語。師云。甚麼處去也。
師在法雲。插火。從食堂前過。遇數
【現代漢語翻譯】 現代漢語譯本：
一位禪師有一天去拜訪勝光禪師（Sheng Guang，人名）。他剛跨進門檻，勝光禪師正垂著腳。禪師說：『你的伎倆已經用盡了。』說完，拂袖而去。
這位禪師到了鼓山（Gu Shan，山名）。在廨院裡餓著肚子。鼓山禪師看見他，便問：『你這個浙江人，總是不來鼓山。』禪師說：『我自從進入嶺南（Ling Nan，地名）后，就得了風病，沒能來拜見大師。』鼓山禪師走了幾步，回頭問禪師：『現在還有風病嗎？』禪師稍微伸展了一下雙腳。鼓山禪師說：『原來是個會禪的人。』禪師說：『和尚您幸虧是個大人，不要輕舉妄動。』鼓山禪師說：『你不肯留在鼓山，等我上去，給你三十棒。』禪師說：『吃棒自然有人。』
清八路禪師（Qing Ba Lu，人名）拈出仰山禪師（Yang Shan，人名）插鍬的故事，問禪師：『古人的意思是在插鍬的地方呢，還是在叉手的地方呢？』禪師叫了一聲『清上座』。清八路禪師應了一聲。禪師說：『還夢見仰山禪師嗎？』清八路禪師說：『不要上座您下判斷，只要商量。』禪師說：『如果要商量，堂頭自有五百個老師在。』
這位禪師在招慶寺（Zhao Qing Si，寺名）時，大家一起搬泥。招慶寺的住持拿著拄杖，擋在路上坐著，問一個僧人：『上窟的泥，還是下窟的泥？』僧人回答：『上窟的泥。』住持打了他一棒。
又問另一個僧人。僧人回答：『下窟的泥。』住持也打了他一棒。
然後問這位禪師。禪師放下泥，叉手說：『請和尚鑑別。』住持便停止了。
妙喜禪師（Miao Xi，人名）說：『劈頭蓋臉給他一棒，看他如何應對。』
這位禪師在招慶寺時，指著殿上的壁畫，問僧人：『這是什麼神？』僧人回答：『護法善神。』禪師說：『會昌滅佛時（Hui Chang，年號），他們到哪裡去了？』僧人無語。
禪師讓僧人去問演侍者（Yan Shi Zhe，人名）。演侍者說：『你是什麼劫中，遭此劫難？』
僧人把這話告訴禪師。禪師說：『即使演上座他日有一千個徒眾，又有什麼用呢？』
僧人請禪師另外說一句。禪師說：『他們到哪裡去了呢？』
這位禪師在法雲寺（Fa Yun Si，寺名）插火，從食堂前經過，遇到幾個 English version:
One day, a Zen master visited Zen Master Sheng Guang (Sheng Guang, a name). As he stepped across the threshold, Zen Master Sheng Guang was dangling his feet. The Zen master said, 'Your tricks are exhausted.' With that, he flicked his sleeves and left.
This Zen master arrived at Gu Shan (Gu Shan, a mountain name). He was hungry in the monastery's office. The Zen master of Gu Shan saw him and asked, 'You, a person from Zhejiang, never come to Gu Shan.' The Zen master said, 'Since entering Ling Nan (Ling Nan, a place name), I have suffered from a wind illness and have been unable to pay my respects to the great master.' The Zen master of Gu Shan took a few steps, then turned back and asked the Zen master, 'Do you still have the wind illness?' The Zen master slightly extended his legs. The Zen master of Gu Shan said, 'So, you are someone who understands Zen.' The Zen master said, 'Fortunately, you, venerable monk, are a great man; do not act rashly.' The Zen master of Gu Shan said, 'If you are unwilling to stay at Gu Shan, I will come up and give you thirty blows.' The Zen master said, 'Someone will naturally take the blows.'
Zen Master Qing Ba Lu (Qing Ba Lu, a name) brought up the story of Zen Master Yang Shan (Yang Shan, a name) planting a hoe, and asked the Zen master, 'Is the ancient's intention in the place of planting the hoe, or in the place of folding the hands?' The Zen master called out 'Venerable Qing.' Zen Master Qing Ba Lu responded. The Zen master said, 'Do you still dream of Zen Master Yang Shan?' Zen Master Qing Ba Lu said, 'Do not give your judgment, venerable monk; I only want to discuss it.' The Zen master said, 'If you want to discuss it, there are five hundred teachers in the hall.'
When this Zen master was at Zhao Qing Temple (Zhao Qing Si, a temple name), everyone was moving mud together. The abbot of Zhao Qing Temple, holding his staff, sat in the road, blocking the way, and asked a monk, 'Mud from the upper cave, or mud from the lower cave?' The monk replied, 'Mud from the upper cave.' The abbot struck him with his staff.
He then asked another monk. The monk replied, 'Mud from the lower cave.' The abbot also struck him with his staff.
Then he asked this Zen master. The Zen master put down the mud, folded his hands, and said, 'Please, venerable monk, discern.' The abbot stopped.
Zen Master Miao Xi (Miao Xi, a name) said, 'Give him a blow to the face; let's see how he handles it.'
When this Zen master was at Zhao Qing Temple, he pointed to a painting on the wall of the hall and asked a monk, 'What deity is this?' The monk replied, 'A Dharma-protecting good deity.' The Zen master said, 'Where did they go during the Huichang persecution of Buddhism (Hui Chang, a reign era)?' The monk was speechless.
The Zen master had a monk ask Attendant Yan (Yan Shi Zhe, a name). Attendant Yan said, 'In what kalpa did you encounter this calamity?'
The monk told this to the Zen master. The Zen master said, 'Even if Venerable Yan has a thousand followers in the future, what use will they be?'
The monk asked the Zen master to say something else. The Zen master said, 'Where did they go?'
This Zen master was adding fire at Fa Yun Temple (Fa Yun Si, a temple name), passing in front of the dining hall, and encountered several
【English Translation】 English version:
One day, a Zen master visited Zen Master Sheng Guang (Sheng Guang, a name). As he stepped across the threshold, Zen Master Sheng Guang was dangling his feet. The Zen master said, 'Your tricks are exhausted.' With that, he flicked his sleeves and left. This Zen master arrived at Gu Shan (Gu Shan, a mountain name). He was hungry in the monastery's office. The Zen master of Gu Shan saw him and asked, 'You, a person from Zhejiang, never come to Gu Shan.' The Zen master said, 'Since entering Ling Nan (Ling Nan, a place name), I have suffered from a wind illness and have been unable to pay my respects to the great master.' The Zen master of Gu Shan took a few steps, then turned back and asked the Zen master, 'Do you still have the wind illness?' The Zen master slightly extended his legs. The Zen master of Gu Shan said, 'So, you are someone who understands Zen.' The Zen master said, 'Fortunately, you, venerable monk, are a great man; do not act rashly.' The Zen master of Gu Shan said, 'If you are unwilling to stay at Gu Shan, I will come up and give you thirty blows.' The Zen master said, 'Someone will naturally take the blows.' Zen Master Qing Ba Lu (Qing Ba Lu, a name) brought up the story of Zen Master Yang Shan (Yang Shan, a name) planting a hoe, and asked the Zen master, 'Is the ancient's intention in the place of planting the hoe, or in the place of folding the hands?' The Zen master called out 'Venerable Qing.' Zen Master Qing Ba Lu responded. The Zen master said, 'Do you still dream of Zen Master Yang Shan?' Zen Master Qing Ba Lu said, 'Do not give your judgment, venerable monk; I only want to discuss it.' The Zen master said, 'If you want to discuss it, there are five hundred teachers in the hall.' When this Zen master was at Zhao Qing Temple (Zhao Qing Si, a temple name), everyone was moving mud together. The abbot of Zhao Qing Temple, holding his staff, sat in the road, blocking the way, and asked a monk, 'Mud from the upper cave, or mud from the lower cave?' The monk replied, 'Mud from the upper cave.' The abbot struck him with his staff. He then asked another monk. The monk replied, 'Mud from the lower cave.' The abbot also struck him with his staff. Then he asked this Zen master. The Zen master put down the mud, folded his hands, and said, 'Please, venerable monk, discern.' The abbot stopped. Zen Master Miao Xi (Miao Xi, a name) said, 'Give him a blow to the face; let's see how he handles it.' When this Zen master was at Zhao Qing Temple, he pointed to a painting on the wall of the hall and asked a monk, 'What deity is this?' The monk replied, 'A Dharma-protecting good deity.' The Zen master said, 'Where did they go during the Huichang persecution of Buddhism (Hui Chang, a reign era)?' The monk was speechless. The Zen master had a monk ask Attendant Yan (Yan Shi Zhe, a name). Attendant Yan said, 'In what kalpa did you encounter this calamity?' The monk told this to the Zen master. The Zen master said, 'Even if Venerable Yan has a thousand followers in the future, what use will they be?' The monk asked the Zen master to say something else. The Zen master said, 'Where did they go?' This Zen master was adding fire at Fa Yun Temple (Fa Yun Si, a temple name), passing in front of the dining hall, and encountered several
兄弟。一人云。此是眾僧火。盜向甚麼處去。師轉火插云。上座分上。有多少在里許。僧無語。師云。這一隊漢。今夜總須凍殺。
師在智者。為首座。尋常不受凈水。院主瞋云。上座不識觸凈。為甚麼不受凈水。師跳下床。拈起凈瓶云。這個是觸是凈。主無語。師撲破凈瓶。
師在王太傅宅。迎木佛。傅問。忽遇丹霞時作么生。師驀頭撮起云。也要分付著人。
雙巖欲卸院。與師。請師喫茶云。有一問。問上座。若道得。即卸院與上座。遂舉金剛經云。一切諸佛。及諸佛阿耨多羅三藐三菩提。皆從此經出。且道此經。是何人說。師云。說與不說。拈放一邊。和尚決定。喚甚麼。作此經。巖無語。
師卻舉經云。一切賢聖。皆以無為法。而有差別。一切賢聖。皆以無為。為極則。憑何有差別。只如差別。是過底語。不是過底語。若是過。一切賢聖皆是過。若不是過。決定喚甚麼。作差別。巖又無語。師云。噫。雪峰道底。
師到坦長老處。坦云。夫參學人。一人所在。也須到。半人所在。也須到。
師問一人所在。即不問。如何是半人所在。坦無對。
后卻令小師問師。汝欲識半人么。只是個弄泥團漢。
師會下。有一僧。去住庵。一年後。卻來禮拜。師云。古人
【現代漢語翻譯】 現代漢語譯本： 一位僧人說：『這是眾僧的火，盜賊往哪裡去了？』 禪師轉動火鉗說：『各位上座，你們的份上，有多少在這裡面？』 僧人無言以對。禪師說：『這一群傢伙，今晚都要凍死了。』 禪師在智者寺，擔任首座。平時不接受凈水。院主生氣地說：『上座不識得觸凈，為什麼不接受凈水？』 禪師跳下床，拿起凈瓶說：『這個是觸是凈？』 院主無言以對。禪師摔破凈瓶。 禪師在王太傅的宅邸，迎接木佛。太傅問：『忽然遇到丹霞禪師（指丹霞燒佛事件）時，該怎麼辦？』 禪師劈頭奪過木佛說：『也要分付給別人。』 雙巖禪師想要卸任住持，交給禪師。請禪師喝茶說：『有一個問題，問上座。如果說得對，就卸任住持給上座。』 於是舉《金剛經》說：『一切諸佛，及諸佛阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），皆從此經出。』 且說這部經，是誰說的？ 禪師說：『說與不說，放在一邊。和尚您決定，稱這部經為什麼？』 雙巖禪師無言以對。 禪師反過來舉經文說：『一切賢聖，皆以無為法，而有差別。一切賢聖，皆以無為，為極則。』 憑什麼有差別？ 就像差別，是過失之語，還是不是過失之語？ 如果是過失，一切賢聖都是過失。 如果不是過失，決定稱什麼，作為差別？ 雙巖禪師又無言以對。 禪師說：『唉，雪峰禪師說得對。』 禪師到坦長老處。坦長老說：『參學之人，一人所在，也須到。半人所在，也須到。』 禪師問：『一人所在，就不問了。如何是半人所在？』 坦長老無言以對。 後來卻讓小沙彌問禪師：『你想要認識半人嗎？ 只是個弄泥團的漢子。』 禪師門下，有一位僧人，去了住庵。一年後，又回來禮拜。禪師說：『古人』
【English Translation】 English version: A monk said, 'This is the fire for all the monks. Where have the thieves gone?' The Master turned the fire tongs and said, 'Venerable monks, how much of your share is in here?' The monk was speechless. The Master said, 'This group of fellows will all freeze to death tonight.' The Master was the head seat at Zhizhe Monastery. He usually did not accept pure water. The abbot angrily said, 'Venerable monk, you don't recognize the touch of purity. Why don't you accept pure water?' The Master jumped down from the bed, picked up the pure water bottle, and said, 'Is this touch or purity?' The abbot was speechless. The Master smashed the pure water bottle. The Master was at the residence of Grand Tutor Wang, welcoming a wooden Buddha. The Grand Tutor asked, 'If you suddenly encounter Danxia (referring to Danxia burning the Buddha statue), what would you do?' The Master snatched the wooden Buddha and said, 'It must also be entrusted to someone else.' Zen Master Shuangyan wanted to relinquish his position as abbot and hand it over to the Master. He invited the Master for tea and said, 'I have a question to ask you, Venerable monk. If you can answer it correctly, I will relinquish the position of abbot to you.' Then he quoted the Diamond Sutra, 'All Buddhas, and all Buddhas' anuttara-samyak-sambodhi (unexcelled perfect enlightenment), come from this sutra.' Now, who spoke this sutra? The Master said, 'Putting aside whether it was spoken or not, what does the abbot decide to call this sutra?' Zen Master Shuangyan was speechless. The Master then quoted the sutra, 'All sages and saints are differentiated by non-action dharma. All sages and saints take non-action as the ultimate.' What is the basis for differentiation? Is differentiation a fault, or is it not a fault? If it is a fault, then all sages and saints are at fault. If it is not a fault, what do you decide to call differentiation? Zen Master Shuangyan was again speechless. The Master said, 'Alas, what Zen Master Xuefeng said is right.' The Master arrived at Elder Tan's place. Elder Tan said, 'A person who studies Zen must arrive at a place where there is one person, and also arrive at a place where there is half a person.' The Master asked, 'I won't ask about the place where there is one person. What is the place where there is half a person?' Elder Tan was speechless. Later, he had a young novice ask the Master, 'Do you want to know the half person? It's just a fellow playing with mud.' Under the Master's guidance, there was a monk who went to live in a hermitage. After a year, he returned to pay respects. The Master said, 'The ancients'
道。三日不相見。莫作舊時看。乃撥開胸云。你道。我這裡。有幾莖蓋膽毛。僧無語。師云。你甚時離庵。云今早。師云。來時折腳鐺子。分付阿誰。又無語。師遂喝出。
師訪保寧。中路相逢。師云。兄是道伴中人。遂以手點鼻云。這個礙塞。我不可徹。與我拈卻少時。得么。寧云。和尚有來。多少時也。師云。噫。洎賺我。踏破一雙草鞋。便回。
國泰代云。非但某甲。諸佛亦不奈何。師云。因甚麼以己妨人。
師問國泰。古人道。俱胝只念三行咒。便得名超一切人。作么生。與他拈卻三行咒。便得名超一切人。泰豎起一指。師云。不因今日。爭識得瓜州客。
草堂清云。明招只識得瓜州客。且不識國泰。直饒識得國泰。也未夢見俱胝老在。
師臥疾國泰深和尚來相訪。才入方丈。師便云。阿耶耶。阿耶耶。深師叔。救取老僧。深云。和尚有甚救處。師舉頭一覷云。咦。眼子烏㖀㖀地。依前只是舊時深上座。乃轉身面壁。更不相見。
師疾愈。訪國泰。泰領眾。門接。師指金剛云。這兩個漢。在這裡。作甚麼。泰作金剛勢。師云。殿里黃面老子。笑你在。
僧問。師子未出窟時如何。師云。俊鷂趁不及。云出窟后如何。師云。萬里正紛紛。云欲出未出時如何。師云險
【現代漢語翻譯】 現代漢語譯本 師：三日不見，不要用老眼光看我。（乃）撥開胸前的雲霧，你來說說，我這裡有幾根蓋膽毛？ 僧人無語。 師說：你什麼時候離開庵的？ 僧人說：今天早上。 師說：來的時候，折腳的鐺子交給誰了？ 僧人又無語。 師於是呵斥他。
師去拜訪保寧（寺名）。在路上相遇，師說：兄臺是同道中人。於是用手指點著鼻子說：這個東西礙事，我無法徹底弄明白，你能替我拿掉一會兒嗎？ 保寧說：和尚你來這裡，有多少時間了？ 師說：唉！竟然被你騙了，白白踏破了一雙草鞋。便回去了。
國泰（人名）代為解釋說：不僅僅是我，諸佛也拿他沒辦法。 師說：為什麼用自己的想法妨礙別人？
師問國泰：古人說，俱胝（人名）只念三行咒語，便能名聲超過所有人。怎麼樣才能替他拿掉這三行咒語，讓他名聲超過所有人？ 國泰豎起一根手指。 師說：如果不是今天，怎麼能認識你這個瓜州（地名）來的客人？
草堂清（人名）說：明招（寺名）只認識瓜州來的客人，卻不認識國泰。即使認識國泰，也未曾夢見過俱胝老和尚。
師生病臥床，國泰深和尚來探望。剛進入方丈，師便說：哎呀呀，哎呀呀，深師叔，救救老僧我。 深說：和尚有什麼可救的？ 師抬頭看了一眼說：咦！眼珠子烏溜溜地，還是以前的深上座。於是轉身面壁，不再理睬。
師病癒后，去拜訪國泰。國泰帶領眾人，在門口迎接。師指著金剛（佛教護法神）說：這兩個傢伙，在這裡做什麼？ 國泰作出金剛的姿勢。 師說：殿里的黃面老頭，在笑話你呢。
僧人問：獅子未出洞穴時怎麼樣？ 師說：俊俏的鷂鷹也追趕不上。 僧人問：出洞穴后怎麼樣？ 師說：萬里之內正紛紛擾擾。 僧人問：將出未出時怎麼樣？ 師說：危險。
【English Translation】 English version Master: Haven't seen you for three days, don't look at me with old eyes. (Then) brushing aside the clouds in front of my chest, tell me, how many strands of courage-covering hair do I have here? The monk was silent. Master said: When did you leave the hermitage? The monk said: This morning. Master said: When you came, who did you entrust the broken-legged pot to? The monk was silent again. The Master then scolded him.
The Master visited Baoning (temple name). They met on the road. The Master said: Brother, you are a fellow practitioner. Then, pointing to his nose, he said: This thing is an obstacle, I can't completely understand it, can you take it away for a while for me? Baoning said: How long have you been here, Venerable? The Master said: Alas! I was deceived, and wore out a pair of straw sandals in vain. Then he returned.
Guotai (person's name) explained on his behalf: It's not just me, even all the Buddhas can't do anything about him. The Master said: Why do you hinder others with your own thoughts?
The Master asked Guotai: The ancients said that Ju-chi (person's name) only recited three lines of mantra and then his reputation surpassed everyone. How can I take away these three lines of mantra for him so that his reputation surpasses everyone? Guotai raised one finger. The Master said: If it weren't for today, how could I recognize you, a guest from Guazhou (place name)?
Caotang Qing (person's name) said: Mingzhao (temple name) only recognizes the guest from Guazhou, but does not recognize Guotai. Even if he recognizes Guotai, he has never dreamed of the old monk Ju-chi.
The Master was sick in bed, and the Venerable Guotai Shen came to visit. As soon as he entered the abbot's room, the Master said: Ayaya, ayaya, Uncle Shen, save this old monk. Shen said: What can be saved, Venerable? The Master looked up and said: Oh! The eyes are dark and round, still the same old Shen. Then he turned to face the wall and ignored him.
After the Master recovered from his illness, he visited Guotai. Guotai led the crowd to greet him at the gate. The Master pointed to the Vajra (Buddhist guardian deity) and said: What are these two fellows doing here? Guotai made a Vajra gesture. The Master said: The yellow-faced old man in the hall is laughing at you.
A monk asked: What is it like when the lion has not yet come out of the cave? The Master said: Even the swift falcon cannot catch up. The monk asked: What is it like after coming out of the cave? The Master said: Within ten thousand miles, there is turmoil. The monk asked: What is it like when it is about to come out but has not yet come out? The Master said: Dangerous.
。云向去時如何。師云貶。
吉州清平惟曠禪師(凡一)
示眾云。不動神情。便有輸贏之意。還有么。出來看。
時有僧才出。師云。不是作家。出去。
僧問。如何是第一句。師云。要頭便斫將去。
婺州金柱義昭禪師(凡二)
新到來。師以手揭簾。作除帽勢。僧擬進前。師云。賺殺人。
師示眾。有頌云。虎頭帶角人難措。石火電光須密佈。假饒烈士薦應難。懵底那能解回互。
吉州匡山和尚(凡一)
示眾云。匡山路匡山路。巖崖險峻人難措。遊人擬議隔千山。一句分明超佛祖。
西川慧禪師(凡三)
羅山問。甚處來。師云。遠離西蜀。近發開元。卻近前云。即今事作么生。山揖云。且坐喫茶。師擬議。山云。秋氣稍暖。出去。
師下法堂。自嘆云。我在峨嵋山下。拾得一隻蓬蒿箭。擬撥亂天下。今日到福建道。陳老師寨里。弓折箭盡去也。休休。
羅山次日昇座。師出問。豁開戶牖。當軒者誰。山便喝。師無語。山云。羽毛未備。翼梢未全。且去。
師謁勝光。光坐次。師直造身邊。叉手而立。光云。甚麼處來。師云。猶待答話在。便下去。
光遂拈拄杖拂子。下僧堂前。見師。提起拂子。問師。你喚
【現代漢語翻譯】 現代漢語譯本 僧：云向何處去時如何？（云：指行雲，這裡代指僧人的去向；何處：哪裡；如何：怎麼樣） 師：貶。（師：禪師；貶：貶斥，這裡指不值得一提）
吉州清平惟曠禪師(凡一)
示眾云：不動神情，便有輸贏之意。還有么？出來看。（示眾：向大眾開示；不動神情：不顯露任何情緒；輸贏之意：勝負之心；還有么：還有人能理解嗎；出來看：出來讓我看看）
時有僧才出，師云：不是作家，出去。（時有僧才出：當時有個僧人站出來；作家：內行，這裡指真正理解禪意的人；出去：離開）
僧問：如何是第一句？（第一句：指禪宗的最高境界或真理） 師云：要頭便斫將去。（要頭：想要腦袋；斫將去：砍掉拿走，比喻毫不猶豫，當機立斷）
婺州金柱義昭禪師(凡二)
新到來，師以手揭簾，作除帽勢。僧擬進前，師云：賺殺人。（揭簾：掀開簾子；除帽勢：摘帽子的動作，表示尊敬；擬進前：想要上前；賺殺人：騙死人，表示對方上當了）
師示眾，有頌云：虎頭帶角人難措，石火電光須密佈。假饒烈士薦應難，懵底那能解回互。（虎頭帶角：比喻難以應對的局面；人難措：讓人難以應對；石火電光：比喻迅速而猛烈；須密佈：必須嚴密佈置；假饒烈士：即使是勇猛的戰士；薦應難：也難以推薦或理解；懵底：糊塗的人；解回互：理解其中的奧妙）
吉州匡山和尚(凡一)
示眾云：匡山路匡山路，巖崖險峻人難措。遊人擬議隔千山，一句分明超佛祖。（匡山路：指通往匡山的路，也比喻修行的道路；巖崖險峻：形容道路的險峻；人難措：讓人難以應對；遊人擬議：猶豫不決的修行者；隔千山：相隔遙遠；一句分明：一句透徹的話；超佛祖：超越佛和祖師）
西川慧禪師(凡三)
羅山問：甚處來？（甚處：哪裡） 師云：遠離西蜀，近發開元。卻近前云：即今事作么生？（西蜀：四川西部；開元：可能指開元寺或某個地點；即今事：現在的事情；作么生：怎麼樣） 山揖云：且坐喫茶。師擬議。山云：秋氣稍暖，出去。（揖：拱手行禮；且坐喫茶：請坐喝茶；擬議：猶豫；秋氣稍暖：秋天的氣候稍微暖和；出去：請離開）
師下法堂，自嘆云：我在峨嵋山下，拾得一隻蓬蒿箭，擬撥亂天下。今日到福建道，陳老師寨里，弓折箭盡去也。休休。（法堂：寺廟中講經說法的地方；峨嵋山：佛教名山；蓬蒿箭：比喻微小的力量；撥亂天下：匡扶天下；福建道：福建一帶；陳老師寨：可能指某個地方或人物；弓折箭盡：比喻力量耗盡；休休：算了算了）
羅山次日昇座。師出問：豁開戶牖，當軒者誰？（升座：登上法座；豁開戶牖：打開窗戶；當軒者誰：正對著窗戶的是誰） 山便喝。師無語。山云：羽毛未備，翼梢未全，且去。（喝：禪宗用語，表示棒喝；無語：無言以對；羽毛未備：比喻修行尚未完成；翼梢未全：比喻能力尚未成熟；且去：先離開吧）
師謁勝光。光坐次。師直造身邊，叉手而立。（謁：拜見；勝光：指勝光禪師；坐次：正在坐著；直造身邊：直接走到身邊；叉手而立：雙手交叉站立，表示尊敬） 光云：甚麼處來？ 師云：猶待答話在？便下去。（猶待答話在：還需要回答嗎？表示不屑於回答；下去：離開）
光遂拈拄杖拂子，下僧堂前，見師，提起拂子，問師：你喚
English version Monk: What about when the cloud goes away? Master: Dismissed. (Dismissed: not worth mentioning)
Zen Master Weikuang of Qingping in Jizhou (Total 1)
The Master addressed the assembly, saying: 'Without moving your expression, there is already the intention of winning or losing. Is there anyone who understands? Come out and let me see.'
At that time, a monk came forward. The Master said: 'Not an expert. Leave.' (Not an expert: not a true master of Zen)
A monk asked: 'What is the first phrase?' (First phrase: refers to the highest state or truth of Zen) The Master said: 'If you want a head, then chop it off and take it away.' (Chop it off and take it away: a metaphor for decisiveness and immediate action)
Zen Master Yizhao of Jinzhu in Wuzhou (Total 2)
When a new monk arrived, the Master lifted the curtain with his hand, making a gesture of removing his hat. As the monk was about to step forward, the Master said: 'Deceiving people to death!' (Deceiving people to death: meaning the monk was fooled)
The Master addressed the assembly, with a verse saying: 'A tiger's head with horns is hard to deal with, sparks from stone and flashes of lightning must be densely arranged. Even a brave warrior would find it hard to recommend or understand, how could a confused person comprehend the intricacies?'
Monk Kuangshan of Jizhou (Total 1)
The Master addressed the assembly, saying: 'Kuangshan Road, Kuangshan Road, the cliffs are steep and difficult to navigate. Hesitant travelers are separated by a thousand mountains, but a clear phrase surpasses Buddhas and Patriarchs.' (Kuangshan Road: refers to the road to Kuangshan, also a metaphor for the path of practice)
Zen Master Hui of Xichuan (Total 3)
Luoshan asked: 'Where do you come from?' The Master said: 'Far from Western Sichuan, recently departing from Kaiyuan.' Then he stepped forward and said: 'What about the present matter?' (Western Sichuan: western part of Sichuan; Kaiyuan: possibly refers to Kaiyuan Temple or a location; present matter: the current situation) Luoshan bowed and said: 'Please sit and have some tea.' The Master hesitated. Luoshan said: 'The autumn air is slightly warm, please leave.'
The Master descended from the Dharma Hall and sighed to himself: 'I was at the foot of Mount Emei, and I picked up an arrow of artemisia, intending to bring order to the world. Today, arriving in Fujian, at the village of Teacher Chen, my bow is broken and my arrows are exhausted. Alas, alas.' (Dharma Hall: the place in a temple for preaching; Mount Emei: a famous Buddhist mountain; arrow of artemisia: a metaphor for small power; bring order to the world: to help the world; Fujian: area in Fujian province; Teacher Chen's village: possibly refers to a place or person; bow is broken and arrows are exhausted: a metaphor for the exhaustion of power)
The next day, Luoshan ascended the seat. The Master came out and asked: 'Who is it that opens the windows and faces the hall?' Luoshan immediately shouted. The Master was speechless. Luoshan said: 'The feathers are not yet complete, the wingtips are not yet fully formed, please leave.' (Shouted: a Zen term, indicating a sharp rebuke; speechless: unable to answer; feathers are not yet complete: a metaphor for incomplete practice; wingtips are not yet fully formed: a metaphor for immature ability)
The Master visited Shengguang. Shengguang was sitting. The Master went straight to his side, stood with his hands folded. (Visited: paid a visit; Shengguang: refers to Zen Master Shengguang; sitting: was sitting; went straight to his side: went directly to his side; stood with his hands folded: stood with hands crossed, showing respect) Guang said: 'Where do you come from?' The Master said: 'Is there still a need to answer?' Then he left. (Is there still a need to answer: implying that there is no need to answer; left: departed)
Guang then took up his staff and whisk, went down in front of the monks' hall, saw the Master, raised the whisk, and asked the Master: 'You call
【English Translation】 English version Monk: What about when the cloud goes away? Master: Dismissed.
Zen Master Weikuang of Qingping in Jizhou (Total 1)
The Master addressed the assembly, saying: 'Without moving your expression, there is already the intention of winning or losing. Is there anyone who understands? Come out and let me see.'
At that time, a monk came forward. The Master said: 'Not an expert. Leave.'
A monk asked: 'What is the first phrase?' The Master said: 'If you want a head, then chop it off and take it away.'
Zen Master Yizhao of Jinzhu in Wuzhou (Total 2)
When a new monk arrived, the Master lifted the curtain with his hand, making a gesture of removing his hat. As the monk was about to step forward, the Master said: 'Deceiving people to death!'
The Master addressed the assembly, with a verse saying: 'A tiger's head with horns is hard to deal with, sparks from stone and flashes of lightning must be densely arranged. Even a brave warrior would find it hard to recommend or understand, how could a confused person comprehend the intricacies?'
Monk Kuangshan of Jizhou (Total 1)
The Master addressed the assembly, saying: 'Kuangshan Road, Kuangshan Road, the cliffs are steep and difficult to navigate. Hesitant travelers are separated by a thousand mountains, but a clear phrase surpasses Buddhas and Patriarchs.'
Zen Master Hui of Xichuan (Total 3)
Luoshan asked: 'Where do you come from?' The Master said: 'Far from Western Sichuan, recently departing from Kaiyuan.' Then he stepped forward and said: 'What about the present matter?' Luoshan bowed and said: 'Please sit and have some tea.' The Master hesitated. Luoshan said: 'The autumn air is slightly warm, please leave.'
The Master descended from the Dharma Hall and sighed to himself: 'I was at the foot of Mount Emei, and I picked up an arrow of artemisia, intending to bring order to the world. Today, arriving in Fujian, at the village of Teacher Chen, my bow is broken and my arrows are exhausted. Alas, alas.'
The next day, Luoshan ascended the seat. The Master came out and asked: 'Who is it that opens the windows and faces the hall?' Luoshan immediately shouted. The Master was speechless. Luoshan said: 'The feathers are not yet complete, the wingtips are not yet fully formed, please leave.'
The Master visited Shengguang. Shengguang was sitting. The Master went straight to his side, stood with his hands folded. Guang said: 'Where do you come from?' The Master said: 'Is there still a need to answer?' Then he left.
Guang then took up his staff and whisk, went down in front of the monks' hall, saw the Master, raised the whisk, and asked the Master: 'You call
這個。作甚麼。師云。敢死喘氣。光便低頭。歸方丈。
懷州玄泉彥禪師法嗣
岳州黃龍誨璣禪師(凡二)
清河張氏子。僧問。如何是君王劍。師云。不傷萬類。云佩者如何。師云。血濺梵天。云大好不傷萬類。師便打。
僧問。毛吞巨海。芥納須彌。不是學人本分事。如何是學人本分事。師云。封了合盤市裡揭。
問如何是大疑底人。師云。對座盤中弓落盞。云如何是不疑底人。師云。再座盤中弓落盞。
問風恬浪靜時如何。師云。百尺竿頭五兩垂。
聯燈會要卷第二十五 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十六
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第八世
福州玄沙師備禪師法嗣
漳州羅漢桂琛禪師(凡十三)
常山李氏子。玄沙問。三界惟心。子作么生。師指倚子云。和尚喚這個。作甚麼。沙云。倚子。師云。和尚不會三界惟心。沙云。我喚這個作竹木。你喚作甚麼。師云。某甲亦喚作竹木。沙云。盡大。地。覓個會佛法人。了不可得。
師因中塔。侍立玄沙次。沙打一棒云。就名就體。塔無對。
沙問師。師云。這漢。著一棒。不知來處。
【現代漢語翻譯】 現代漢語譯本 這個，作甚麼？』（這是什麼？）師云：『敢死喘氣。』（禪師說：『是敢於赴死之人的氣息。』）光便低頭，歸方丈。（聽者便低頭不語，回到自己的房間。）
懷州玄泉彥禪師法嗣（懷州玄泉彥禪師的弟子）
岳州黃龍誨璣禪師(凡二)（岳州黃龍誨璣禪師，以下兩則）
清河張氏子。僧問：『如何是君王劍？』（僧人問：『什麼是君王之劍？』）師云：『不傷萬類。』（禪師說：『是不傷害任何生靈的。』）云：『佩者如何？』（僧人問：『那麼佩戴這劍的人又如何呢？』）師云：『血濺梵天。』（禪師說：『血濺梵天。』）云：『大好不傷萬類。』（僧人說：『說得好，不傷害任何生靈。』）師便打。（禪師便打了他。）
僧問：『毛吞巨海，芥納須彌（maotunjuhai, jienaxumi）。不是學人本分事，如何是學人本分事？』（僧人問：『毫毛吞噬大海，芥子容納須彌山，不是學人本分事，什麼是學人本分事？』）師云：『封了合盤市裡揭。』（禪師說：『將封閉的賭局在市場里公開。』）
問：『如何是大疑底人？』（問：『什麼是大疑惑的人？』）師云：『對座盤中弓落盞。』（禪師說：『面對面坐著，盤中的弓掉落酒杯。』）云：『如何是不疑底人？』（問：『什麼是不疑惑的人？』）師云：『再座盤中弓落盞。』（禪師說：『再次面對面坐著，盤中的弓掉落酒杯。』）
問：『風恬浪靜時如何？』（問：『風平浪靜時如何？』）師云：『百尺竿頭五兩垂。』（禪師說：『百尺竿頭，懸掛五兩重的物品。』）
聯燈會要卷第二十五 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十六
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第八世
福州玄沙師備禪師法嗣（福州玄沙師備禪師的弟子）
漳州羅漢桂琛禪師(凡十三)（漳州羅漢桂琛禪師，以下十三則）
常山李氏子。玄沙問：『三界惟心（sanjieweixin），子作么生？』（玄沙問：『三界唯心，你作何理解？』）師指倚子云：『和尚喚這個，作甚麼？』（禪師指著靠背椅說：『和尚稱呼這個，作什麼用？』）沙云：『倚子。』（玄沙說：『靠背椅。』）師云：『和尚不會三界惟心。』（禪師說：『和尚您不懂三界唯心。』）沙云：『我喚這個作竹木，你喚作甚麼？』（玄沙說：『我稱呼這個為竹木，你稱呼它為什麼？』）師云：『某甲亦喚作竹木。』（禪師說：『我也稱呼它為竹木。』）沙云：『盡大地，覓個會佛法人，了不可得。』（玄沙說：『縱觀大地，尋找一個懂得佛法的人，實在難得。』）
師因中塔，侍立玄沙次。沙打一棒云：『就名就體，塔無對。』（禪師因為修繕佛塔，侍立在玄沙身邊。玄沙打了他一棒說：『就名就體，塔無對。』）
沙問師。師云：『這漢，著一棒，不知來處。』（玄沙問禪師。禪師說：『這個人，捱了一棒，卻不知道從何而來。』）
【English Translation】 English version 『This, what is it?』 The master said, 『Daring to die, breathing.』 Guang then lowered his head and returned to his room.
Disciple of Zen Master Xuanquan Yan of Huaizhou
Zen Master Huanglong Huiji of Yuezhou (Two examples)
A son of the Zhang family of Qinghe. A monk asked, 『What is the king's sword?』 The master said, 『It does not harm the myriad things.』 The monk asked, 『What about the wearer?』 The master said, 『Blood splatters the Brahma heavens.』 The monk said, 『Excellent, it does not harm the myriad things.』 The master then struck him.
A monk asked, 『A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru (maotunjuhai, jienaxumi), these are not the fundamental affairs of a student. What are the fundamental affairs of a student?』 The master said, 『Seal up the gambling game and reveal it in the marketplace.』
Asked, 『What is a person of great doubt?』 The master said, 『Across the table, the bow falls from the cup.』 Asked, 『What is a person without doubt?』 The master said, 『Again, across the table, the bow falls from the cup.』
Asked, 『What is it like when the wind is calm and the waves are still?』 The master said, 『Five ounces hanging from the top of a hundred-foot pole.』
Anthology of the Lamp, Volume 25 Supplement to the Buddhist Canon, Volume 79, No. 1557, Anthology of the Lamp
Anthology of the Lamp, Volume 26
Compiled by Wuming, a Bhiksu (Buddhist monk) of Chongfu Zen Monastery in Quanzhou, a successor to the ancestral lineage
Eighth Generation under Qingyuan
Disciple of Zen Master Xuansha Shibei of Fuzhou
Zen Master Luohan Guichen of Zhangzhou (Thirteen examples)
A son of the Li family of Changshan. Xuansha asked, 『The three realms are only mind (sanjieweixin), what do you make of it?』 The master pointed to a chair and said, 『What does the abbot call this?』 Xuansha said, 『A chair.』 The master said, 『The abbot does not understand the three realms are only mind.』 Xuansha said, 『I call this bamboo and wood, what do you call it?』 The master said, 『I also call it bamboo and wood.』 Xuansha said, 『Throughout the great earth, it is impossible to find someone who understands the Dharma of the Buddha.』
The master was repairing a pagoda, attending to Xuansha. Xuansha struck him with a staff and said, 『According to name, according to form, the pagoda has no counterpart.』
Xuansha asked the master. The master said, 『This fellow, receiving a blow, does not know where it comes from.』
師作玄沙忌。請報恩藥石。恩見靈位無真。遂問。還有真么。師以手揖云看。恩云。元來無真。師云。大似不相識。
師與長慶保福。入州。見牡丹障子。福云。好一朵牡丹花。慶雲。莫眼花。師云。可惜一朵花。
玄覺云。三尊宿語。還有親疏也無。只如羅漢與么道。落在甚麼處。
保福有僧來。師問。彼中如何示徒。僧云。和尚一日示眾云。塞卻你眼。教你覷不見。塞卻你耳。教你聽不聞。坐卻你意根。教你分別不得。師云。我問你。我不塞你眼。你見個甚麼。不塞你耳。你聞個甚麼。不坐你意根。你作么生分別。僧于言下有省。
師晚參次。忽聞鼓角聲。乃云。羅漢三日一參。王太尉二時相助。
師問僧。甚處來。云𥘿州。師云。將得甚麼物來。云不將得物來。師云。你為甚麼。對眾謾語。僧無對。
師卻問。𥘿州豈不是出鸚鵡。云鸚鵡出隴西。師云。也不較多。
師問招慶僧云。你在招慶。有甚麼異聞底事。試舉看。云不敢錯舉。師云。真實底事作么生。雲和尚因甚麼如此。師云。你話墮也。
師問僧。甚處來。云報恩來。師云。何不且在彼中。云僧家不定。師云。既是僧家。為甚麼不定。僧無對。
玄覺代云。謝和尚顧問。
師問僧。甚處
【現代漢語翻譯】 現代漢語譯本 玄沙國師做玄沙忌日法事。報恩禪師請示關於藥石（比喻能醫治錯誤的良藥）之事。玄沙國師看到靈位，說沒有真實的東西。於是報恩禪師問：『還有真實的東西嗎？』玄沙國師用手作揖，示意他看。報恩禪師說：『原來沒有真實的東西。』玄沙國師說：『太像不認識了。』
玄沙國師與長慶禪師、保福禪師一同入州。看到一幅牡丹花的屏障。保福禪師說：『好一朵牡丹花。』長慶禪師說：『莫不是眼花了？』玄沙國師說：『可惜了一朵花。』
玄覺禪師說：『三位尊宿（指玄沙、長慶、保福）的言語，還有親疏之分嗎？比如羅漢這樣說，落在什麼地方？』
保福禪師處有僧人來訪。玄沙國師問：『你們那裡如何教導學人？』僧人說：『和尚（指保福禪師）一日對大眾開示說：塞住你的眼睛，教你看不見；塞住你的耳朵，教你聽不見；禁錮你的意根，教你分別不得。』玄沙國師說：『我問你，我不塞住你的眼睛，你看見什麼？不塞住你的耳朵，你聽見什麼？不禁錮你的意根，你如何分別？』僧人聽了這些話，當下有所領悟。
玄沙國師在晚參時，忽然聽到鼓角的聲音，於是說：『羅漢三天一參，王太尉兩個時辰相助。』
玄沙國師問僧人：『從哪裡來？』僧人說：『𥘿州（地名）。』玄沙國師說：『帶來了什麼東西？』僧人說：『沒有帶來什麼東西。』玄沙國師說：『你為什麼當著大眾說謊？』僧人無言以對。
玄沙國師反問道：『𥘿州難道不是出產鸚鵡的地方嗎？』僧人說：『鸚鵡出產在隴西。』玄沙國師說：『也好不了多少。』
玄沙國師問招慶寺的僧人說：『你在招慶寺，有什麼特別的見聞，試著說來看。』僧人說：『不敢隨便亂說。』玄沙國師說：『真實的事情是怎麼樣的？』僧人說：『和尚為什麼這樣問？』玄沙國師說：『你落入話語的陷阱了。』
玄沙國師問僧人：『從哪裡來？』僧人說：『報恩寺來。』玄沙國師說：『為什麼不還在那裡？』僧人說：『僧人居無定所。』玄沙國師說：『既然是僧人，為什麼不能安定下來？』僧人無言以對。
玄覺禪師代僧人回答說：『感謝和尚的詢問。』
玄沙國師問僧人：『從哪裡來？』
【English Translation】 English version Master Xuansha held a memorial service for Xuansha. Zen Master Baoen asked about medicine stones (a metaphor for good medicine that can cure mistakes). Master Xuansha saw the spirit tablet and said there was nothing real. So Zen Master Baoen asked, 'Is there anything real?' Master Xuansha gestured with his hand, indicating him to look. Zen Master Baoen said, 'Originally, there is nothing real.' Master Xuansha said, 'It's very much like not knowing each other.'
Master Xuansha, together with Zen Master Changqing and Zen Master Baofu, entered the state. Seeing a peony flower screen, Zen Master Baofu said, 'What a beautiful peony flower.' Zen Master Changqing said, 'Aren't you seeing things?' Master Xuansha said, 'What a pity for a flower.'
Zen Master Xuanjue said, 'Is there any closeness or distance in the words of the three venerable masters (referring to Xuansha, Changqing, and Baofu)? For example, if an Arhat (羅漢) says this, where does it fall?'
A monk came to visit Zen Master Baofu. Master Xuansha asked, 'How do you teach students there?' The monk said, 'The Abbot (referring to Zen Master Baofu) once instructed the assembly, saying: Block your eyes, so you can't see; block your ears, so you can't hear; restrain your mind-root, so you can't discriminate.' Master Xuansha said, 'I ask you, if I don't block your eyes, what do you see? If I don't block your ears, what do you hear? If I don't restrain your mind-root, how do you discriminate?' Hearing these words, the monk had an awakening.
During the evening meditation, Master Xuansha suddenly heard the sound of drums and horns, and then said, 'The Arhats attend once every three days, and Commander Wang assists for two periods.'
Master Xuansha asked a monk, 'Where do you come from?' The monk said, 'From 𥘿zhou (place name).' Master Xuansha said, 'What did you bring?' The monk said, 'I didn't bring anything.' Master Xuansha said, 'Why are you lying in front of everyone?' The monk had no reply.
Master Xuansha asked back, 'Isn't 𥘿zhou a place where parrots are produced?' The monk said, 'Parrots are produced in Longxi.' Master Xuansha said, 'It's not much better.'
Master Xuansha asked a monk from Zhaoqing Temple, 'At Zhaoqing Temple, what special things have you heard and seen? Try to tell me.' The monk said, 'I dare not speak carelessly.' Master Xuansha said, 'What is the true matter?' The monk said, 'Why does the Abbot ask like this?' Master Xuansha said, 'You have fallen into the trap of words.'
Master Xuansha asked a monk, 'Where do you come from?' The monk said, 'From Baoen Temple.' Master Xuansha said, 'Why aren't you still there?' The monk said, 'Monks have no fixed abode.' Master Xuansha said, 'Since you are a monk, why can't you settle down?' The monk had no reply.
Zen Master Xuanjue answered on behalf of the monk, 'Thank you for the Abbot's inquiry.'
Master Xuansha asked a monk, 'Where do you come from?'
來。雲南方。師云。南方知識。有何言句示徒。云彼中道。金屑雖貴。眼裡著不得。師云。我道。須彌在你眼裡。
翠巖芝云。且道。地藏還免得這僧么。
師見僧來。豎起拂子。僧作禮。師云。見個甚麼。便作禮。云謝和尚指示。師便打。
卻云。見我豎起拂子。便道謝和尚指示。每日見我掃床掃地。為甚麼。不道謝指示。
師插田次。見僧乃問。甚處來。雲南方。師云。南方近日。佛法如何。云商量浩浩地。師云。爭如我這裡。種田摶飯吃。云爭柰三界何。師云。你喚甚麼。作三界。僧有省。
大溈喆云。清貧長樂。濁富多憂。
僧問。以字不成。八字不是。是甚麼字。師云。汝不識此字那。云不識。師云。看取註腳。
僧問。如何是和尚一句。師云。我若向你說。卻成兩句。
福州安國惠球禪師(凡六)
泉州莆田人也。師問玄沙。如何是第一月。沙云。用汝個月作么。師言下大悟。
示眾云。我此間粥飯因緣。為兄弟提唱。終是不常。如今欲得省要。卻是山河大地。舉明其事。卻常亦能究竟。若從文殊門入者。一切草木瓦礫。助汝發機。若從觀音門入者。一切蝦蟆蚯蚓。助汝發機。若從普賢門入者。不動步而到。我以此三門。方便示汝。如將
【現代漢語翻譯】 現代漢語譯本： 僧人來參拜。雲南方（指中國南方）。 師父問：『南方知識（指有學問的人）有什麼言語開示學徒？』 僧人說：『他們說，金屑雖然貴重，但眼裡卻容不得。』 師父說：『我說，須彌（Sumeru，佛教宇宙觀中的山）就在你眼裡。』
翠巖芝（Cuiyan Zhi，人名）說：『那麼，地藏（Ksitigarbha，佛教菩薩）還能免得了這個僧人嗎？』
師父看見僧人來，豎起拂子（塵拂）。僧人作禮。 師父問：『見到了什麼，便作禮？』 僧人說：『感謝和尚指示。』 師父便打了他。
然後說：『見我豎起拂子，便說感謝和尚指示。每天見我掃床掃地，為什麼不說感謝指示？』
師父在插秧時，看見僧人便問：『從哪裡來？』 僧人說：『南方。』 師父說：『南方近日佛法如何？』 僧人說：『商量得轟轟烈烈。』 師父說：『怎如我這裡，種田吃飯。』 僧人說：『奈何三界（Trailokya，佛教宇宙觀中的欲界、色界、無色界）？』 師父說：『你把什麼叫做三界？』 僧人有所領悟。
大溈喆（Dawei Zhe，人名）說：『清貧長樂，濁富多憂。』
僧人問：『『以』字不成，『八』字不是，是什麼字？』 師父說：『你不認識這個字嗎？』 僧人說：『不認識。』 師父說：『看取註腳。』
僧人問：『如何是和尚一句？』 師父說：『我若向你說，卻成兩句。』
福州安國惠球禪師（Fuzhou Anguo Huiqiu Chan Shi，人名）（共六則）
泉州莆田人。師父問玄沙（Xuansha，人名）：『如何是第一月？』 玄沙說：『用你的月亮做什麼？』 師父言下大悟。
開示大眾說：『我在這裡以粥飯的因緣，為兄弟們提倡佛法，終究是不常的。如今想要得到簡要的，卻是山河大地，舉明其事，卻常亦能究竟。若從文殊（Manjusri，佛教菩薩）門入者，一切草木瓦礫，助你發機。若從觀音（Avalokitesvara，佛教菩薩）門入者，一切蝦蟆蚯蚓，助你發機。若從普賢（Samantabhadra，佛教菩薩）門入者，不動步而到。我以此三門，方便示汝，如將』
【English Translation】 English version: A monk came to pay respects. He said he was from the South (referring to Southern China). The Master asked: 'What words of instruction do the knowledgeable ones in the South (referring to learned individuals) use to guide their disciples?' The monk said: 'They say, although gold dust is precious, it cannot be put in the eyes.' The Master said: 'I say, Sumeru (the mountain in Buddhist cosmology) is in your eyes.'
Cuiyan Zhi (a person's name) said: 'Then, can Ksitigarbha (a Bodhisattva in Buddhism) exempt this monk?'
The Master saw a monk coming and raised his whisk (fly-whisk). The monk bowed. The Master asked: 'What did you see that made you bow?' The monk said: 'Thank you, Master, for the instruction.' The Master then struck him.
Then he said: 'When you see me raise the whisk, you say thank you, Master, for the instruction. Every day you see me sweeping the bed and sweeping the floor, why don't you say thank you for the instruction?'
The Master was planting rice seedlings when he saw a monk and asked: 'Where do you come from?' The monk said: 'The South.' The Master said: 'How is the Dharma in the South these days?' The monk said: 'They are discussing it vigorously.' The Master said: 'How can it compare to me here, planting fields and eating rice?' The monk said: 'What about the Three Realms (Trailokya, the realms of desire, form, and formlessness in Buddhist cosmology)?' The Master said: 'What do you call the Three Realms?' The monk had an awakening.
Dawei Zhe (a person's name) said: 'Poverty with purity is lasting joy, turbid wealth brings much sorrow.'
A monk asked: 'The character 'yi' (以) is not complete, the character 'ba' (八) is not correct, what character is it?' The Master said: 'Don't you recognize this character?' The monk said: 'I don't recognize it.' The Master said: 'Look at the footnote.'
A monk asked: 'What is the Master's one phrase?' The Master said: 'If I tell you, it will become two phrases.'
Chan Master Huiqiu of Anguo Temple in Fuzhou (a person's name) (six stories in total)
He was from Putian, Quanzhou. The Master asked Xuansha (a person's name): 'What is the first moon?' Xuansha said: 'What do you do with your moon?' The Master had a great awakening upon hearing this.
He addressed the assembly, saying: 'Here, I use the conditions of congee and rice to promote the Dharma for my brothers, but it is ultimately impermanent. Now, if you want to obtain the essential, it is the mountains, rivers, and earth. If you clearly explain the matter, it can always be thoroughly understood. If you enter through the gate of Manjusri (a Bodhisattva in Buddhism), all plants, trees, tiles, and pebbles will help you generate the opportunity. If you enter through the gate of Avalokitesvara (a Bodhisattva in Buddhism), all toads and earthworms will help you generate the opportunity. If you enter through the gate of Samantabhadra (a Bodhisattva in Buddhism), you will arrive without moving a step. I use these three gates to conveniently show you, like taking'
一隻折箸。攪彼大海。令彼魚龍。知水為命。會么。若無智眼。審而諦之。任你百般巧妙。不為究竟。
瑯瑘覺云。雖是善因。而招惡果。
示眾云。諸人若要商量。向髑髏后。通取個訊息來。共相商量。這裡不曾遮障人光明。
師問了院主。先師道。盡十方世界。是個真實人體。你還見僧堂么。主云。和尚莫眼花。師云。先師遷化。肉猶曖在。
僧問。諸佛還有師也無。師云有。云如何是諸佛師。師云。一切人識不得。
僧問。如何是大庾嶺頭事。師云。料汝承當不下。云重多少。師云。這般底。論劫不柰何。
婺州金華國泰瑫禪師(凡一)
示眾云。不離當處。咸是妙明真心。所以玄沙和尚道。我會最後句。出世少人知。爭如國泰。有末頭一句。
時有僧問。如何是末頭一句。師云。阇梨向太遲。便歸方丈。
福州螺峰沖奧禪師(凡一)
僧問。牛頭未見四祖時如何。師云。德重鬼神欽。云見后如何。師云。通身聖莫測。
乃云。人人具足。人人成見。爭怪得老僧。珍重。
泉州睡龍禪師(凡一)
拈拄杖。謂眾云。三十年住山。得他氣力。僧云。和尚得他甚麼氣力。師云。過山過嶺。東拄西拄。便拄歸方丈。
天臺云
【現代漢語翻譯】 現代漢語譯本： 一根折斷的筷子，攪動那大海，讓那魚龍都知道水是它們的生命。明白了嗎？如果沒有智慧的眼睛，仔細審視它，任憑你百般巧妙，也不能達到究竟。
瑯玡覺禪師說：『雖然是善因，卻招來惡果。』
禪師開示大眾說：『各位如果想要商量，就到髑髏（dú lóu，死人頭骨）後面，打聽個訊息來，共同商量。這裡不曾遮蔽人的光明。』
禪師問了院主：『先師說，盡十方世界，是個真實人體。你還看得見僧堂嗎？』院主說：『和尚不要眼花。』禪師說：『先師遷化，肉體還溫暖著。』
有僧人問：『諸佛還有老師嗎？』禪師說：『有。』問：『如何是諸佛的老師？』禪師說：『一切人都認識不得。』
有僧人問：『如何是大庾（dà yǔ）嶺頭的事？』禪師說：『料你承擔不下。』問：『有多重？』禪師說：『這般底，論劫（lún jié，極長的時間）也不奈何。』
婺（wù）州金華國泰瑫（tāo）禪師（凡一）
禪師開示大眾說：『不離當下之處，全部都是妙明真心。所以玄沙（xuán shā）和尚說，我會最後一句，出世少人知。爭如國泰，有末後一句。』
當時有僧人問：『如何是末後一句？』禪師說：『阇梨（shé lí，梵語，意為親教師）你問得太遲了。』便回到方丈。
福州螺峰沖奧禪師（凡一）
有僧人問：『牛頭（niú tóu）未見四祖時如何？』禪師說：『德重鬼神欽。』問：『見后如何？』禪師說：『通身聖莫測。』
於是說：『人人具足，人人成見，怎麼能怪老僧呢？珍重。』
泉州睡龍禪師（凡一）
拿起拄杖，對大眾說：『三十年住山，得到它的氣力。』僧人問：『和尚得到它什麼氣力？』禪師說：『過山過嶺，東拄西拄。』便拄著拄杖回到方丈。
天臺云
【English Translation】 English version: A broken chopstick stirs the great ocean, causing the fish and dragons to know that water is their life. Do you understand? If you do not have the eye of wisdom, examine it carefully. No matter how skillful you are, you will not reach the ultimate.
Langya Jue (瑯玡覺) Zen Master said: 'Although it is a good cause, it invites evil consequences.'
Addressing the assembly, the Master said: 'If you want to discuss, go behind the skull (dú lóu, dead person's skull) and get some news to discuss together. Here, the light of people is not obscured.'
The Master asked the abbot: 'The late Master said that the entire ten directions world is a real human body. Can you still see the monks' hall?' The abbot said: 'Venerable Sir, don't have blurry vision.' The Master said: 'The late Master passed away, but his flesh is still warm.'
A monk asked: 'Do all Buddhas have teachers?' The Master said: 'Yes.' The monk asked: 'What is the teacher of all Buddhas?' The Master said: 'Everyone cannot recognize it.'
A monk asked: 'What is the matter at the top of Dayu (大庾) Ridge?' The Master said: 'I doubt you can bear it.' The monk asked: 'How heavy is it?' The Master said: 'This kind of thing cannot be dealt with even in kalpas (lún jié, extremely long periods of time).'
Wuzhou (婺) Jinhua (金華) Guotai Tao (國泰瑫) Zen Master (Total of one)
Addressing the assembly, the Master said: 'Without leaving the present place, all is the wonderful bright true mind. Therefore, Zen Master Xuansha (玄沙) said, 'I know the last phrase, but few people in the world know it.' How can it compare to Guotai, who has the very last phrase?'
At that time, a monk asked: 'What is the very last phrase?' The Master said: 'Shélí (闍梨, Sanskrit for 'Acharya', meaning personal teacher), you are too late to ask.' Then he returned to his room.
Fuzhou (福州) Luofeng Chong'ao (螺峰沖奧) Zen Master (Total of one)
A monk asked: 'What was Niu Tou (牛頭) like before he saw the Fourth Patriarch?' The Master said: 'His virtue was so great that even ghosts and spirits admired him.' The monk asked: 'What was he like after he saw him?' The Master said: 'His whole body was so holy that it could not be fathomed.'
Then he said: 'Everyone is complete, everyone has their own views, how can you blame this old monk? Treasure this.'
Quanzhou (泉州) Sleeping Dragon (睡龍) Zen Master (Total of one)
Picking up his staff, he said to the assembly: 'I have lived in the mountains for thirty years and gained its strength.' A monk asked: 'What strength did the Venerable Sir gain from it?' The Master said: 'Crossing mountains and ridges, propping east and propping west.' Then he used the staff to return to his room.
Tiantai (天臺) says
峰光緒禪師(凡二)
示眾云。但以眾生日用而不知。譬如三千大千世界。日月星辰。江河淮海。一切含靈。從一毛孔。入一毛孔。毛孔不小。世界不大。其中眾生。不覺不知。若要易會。上座日用亦復不知。
僧問。日裡僧䭾像。夜裡像䭾僧。未審此意如何。師云。阇梨。豈不是茶堂里來。
天臺國清師靜上座(凡二)
師謁玄沙。遇上堂云。汝諸人。但能一生。如喪考妣。吾保汝。究得徹去。
師遂問。只如教中道。不得以所知心。測度如來無上知見。又作么生。沙云。汝道。究得徹底。所知心。還測度得及么。師於此信入。
有問。弟子每當靜坐。心念紛飛。未明攝伏之方。愿垂指誨。師云。如或安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二涂俱泯。一性怡然。此乃還源之要道也。
韶州雲門文偃禪師法嗣
韶州白雲祥禪師(凡二)
示眾云。諸人會么。但向街頭市尾。屠兒魁膾。地獄鑊湯處。會取。若恁么會。堪與人天為師為匠。若向衲僧門下。
【現代漢語翻譯】 現代漢語譯本 峰光緒禪師(Feng Guangxu, 禪師名號，以下同) (共二則)
禪師開示大眾說：『只是因為眾生每日都在使用，卻不明白。譬如三千大千世界(Sanqian Daqian Shijie, 佛教宇宙觀)，日月星辰，江河淮海，一切有生命的物種，從一個毛孔進入另一個毛孔，毛孔並不小，世界也不大，其中的眾生，不覺得也不知道。如果想要容易明白，各位每日也在使用，卻同樣不明白。』
有僧人問：『白天是僧人揹著佛像，夜晚是佛像揹著僧人，不知道這是什麼意思？』禪師說：『阇梨(Sheli, 梵語，意為親教師)，你不是從茶堂里來的嗎？』
天臺國清師靜上座(Tiantai Guoqing Shijing, 上座名號，以下同) (共二則)
師靜上座去拜訪玄沙(Xuansha, 禪師名號)，遇到玄沙禪師正在上堂說法，說：『你們這些人，只要能像死了父母一樣悲痛，我保證你們，一定能徹底明白。』
師靜上座於是問道：『就像經教中說的，不能用有所知的心，去揣測如來(Rulai, 佛的稱號)無上的知見，那又該怎麼做呢？』玄沙禪師說：『你說徹底明白，有所知的心，還能揣測得到嗎？』師靜上座因此而深信不疑。
有人問：『弟子每當打坐時，心中念頭紛飛，不明白如何才能攝伏這些念頭，希望您能指點。』禪師說：『如果安坐時，心中念頭紛飛，就用這紛飛的心，去追究紛飛之處。追究到沒有地方可究，那麼紛飛的念頭又在哪裡存在呢？反過來追究能追究的心，那麼能追究的心又在哪裡呢？能照見的智慧本性是空，所緣的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有所照見的境界。境界和智慧都寂靜了，心念自然安然。對外不尋找枝節，對內不執著于禪定。兩種途徑都泯滅了，本性自然怡然自得。這才是迴歸本源的重要途徑。』
韶州雲門文偃禪師(Yunmen Wenyan, 禪師名號)法嗣
韶州白雲祥禪師(Baiyun Xiang, 禪師名號) (共二則)
禪師開示大眾說：『各位明白嗎？只要向街頭市尾，屠夫劊子手，地獄鑊湯之處去體會。如果這樣體會，就可以做人天的老師。如果向參禪的僧人門下……』
【English Translation】 English version Chan Master Feng Guangxu (Feng Guangxu, Chan Master's title, same below) (Two in total)
The Chan Master instructed the assembly, saying: 'It is just that sentient beings use it daily without knowing. For example, the Three Thousand Great Thousand Worlds (Sanqian Daqian Shijie, Buddhist cosmology), the sun, moon, stars, rivers, and seas, all living beings, enter from one pore to another. The pores are not small, and the world is not large. The sentient beings within do not perceive or know. If you want to understand easily, you also use it daily without knowing.'
A monk asked: 'During the day, the monk carries the Buddha statue; at night, the Buddha statue carries the monk. What does this mean?' The Chan Master said: 'Shālí (Sheli, Sanskrit, meaning close teacher), didn't you come from the tea hall?'
Superior Seat Shijing of Tiantai Guoqing (Tiantai Guoqing Shijing, Superior Seat's title, same below) (Two in total)
Superior Seat Shijing visited Xuansha (Xuansha, Chan Master's title) and encountered him giving a Dharma talk, saying: 'If you all can be as sorrowful as if your parents had died, I guarantee you will thoroughly understand.'
Superior Seat Shijing then asked: 'Just as the teachings say, one should not use the knowing mind to fathom the Tathagata's (Rulai, title of the Buddha) unsurpassed knowledge and vision. Then what should one do?' Xuansha Chan Master said: 'You say thoroughly understand, can the knowing mind still fathom it?' Superior Seat Shijing thus deeply believed.
Someone asked: 'Whenever this disciple sits in meditation, thoughts fly about in my mind. I do not understand how to subdue these thoughts. I hope you can give me guidance.' The Chan Master said: 'If, when sitting in meditation, thoughts fly about in your mind, then use this flying mind to investigate where the flying is occurring. If you investigate to the point where there is nowhere to investigate, then where do the flying thoughts exist? Conversely, investigate the investigating mind, then where is the investigating mind? The wisdom that can illuminate is inherently empty, and the realm that is conditioned is also still. To say it is still but not truly still is because there is no one who can make it still. To say it illuminates but not truly illuminates is because there is no realm to illuminate. When both realm and wisdom are still, the mind is naturally peaceful. Outwardly, do not seek branches; inwardly, do not dwell in samadhi. When both paths are extinguished, the nature is naturally joyful. This is the essential path to returning to the source.'
Dharma Successor of Chan Master Yunmen Wenyan of Shaozhou (Yunmen Wenyan, Chan Master's title)
Chan Master Baiyun Xiang of Shaozhou (Baiyun Xiang, Chan Master's title) (Two in total)
The Chan Master instructed the assembly, saying: 'Do you all understand? Just go to the streets and markets, the butchers and executioners, the hells and boiling cauldrons to understand. If you understand in this way, you can be a teacher for humans and devas. If you go to the monks who practice Chan...'
天地懸殊。更有一般底。只向長連床上。作好人去。你道。此兩般人。那個有長處。無事。珍重。
師問僧。不壞假名。而談實相。作么生。云這個是倚子。師以手撥云。與我將鞋袋來。僧無語。師云。這虛頭漢。
雲門聞乃云。須是我祥兄始得。
岳州巴陵顥鑒禪師(凡四)
雲門舉雪峰云。開卻門。達磨來也。意作么生。師云。筑著和尚鼻孔。門云。阿修羅王惡發。將須彌山一摑。𨁝跳上梵天。帝釋為甚麼。卻去日本國里藏身。師云。莫恁么心行好。門云。汝道。筑著鼻孔。又作么生。師休去。
師問僧。為佛法來。遊山來。云清平世界。說甚麼佛法。師云。好個無事底禪客。云早是多事也。師云。上座去年在此過夏了。云不曾。師云。恁么則先來不相識。下去。
師將拂子與僧。僧云。本來清凈。用拂子作么。師云。既知清凈。切莫忘卻。
梁山觀別云。也須拂卻。
僧問。祖意教意。是同是別。師云。雞寒上樹。鴨寒下水。
問如何是提婆宗。師云。銀碗里盛雪。
問如何是道。師云。明眼人落井。
問如何是吹毛劍。師云。珊瑚枝枝撐著月。
隋州智門師寬禪師(凡五)
師遊山回。首座出松門接。座云。遊山𡾟險不易
【現代漢語翻譯】 現代漢語譯本：天地之間差異巨大。還有另一種人，只是躺在長連床上，裝作好人。你們說，這兩種人，哪一個更有長處？沒事了，珍重。
禪師問僧人：『不壞假名（bù huài jiǎ míng，不否定事物虛假的名字），而談實相（ér tán shí xiàng，而談論真實的相狀），怎麼說？』僧人說：『這個是椅子。』禪師用手撥開說：『給我把鞋袋拿來。』僧人無語。禪師說：『這虛頭漢（zhè xū tóu hàn，這虛偽的傢伙）。』
雲門（Yún Mén，禪宗大師）聽說后說：『必須是我祥兄（xiáng xiōng，對同門師兄弟的尊稱）才行。』
岳州巴陵顥鑒禪師（Yuè zhōu Bālíng Hàojiàn Chánshī）（共四則）
雲門（Yún Mén）舉雪峰（Xuě Fēng，禪宗大師）的話說：『打開門，達磨（Dámó，菩提達摩）來了。』意圖是什麼？禪師說：『撞著和尚鼻孔。』雲門說：『阿修羅王（Ā xiū luó wáng，一種神）惡發（è fà，發怒），將須彌山（Xū mí shān，佛教中的聖山）一摑（yī guāi，一巴掌），𨁝跳上梵天（fàn tiān，色界天的最高層）。帝釋（Dì shì，佛教中的護法神）為什麼卻去日本國里藏身？』禪師說：『不要這樣用心好。』雲門說：『你說，撞著鼻孔，又怎麼說？』禪師停止了。
禪師問僧人：『為佛法來，還是遊山來？』僧人說：『清平世界（qīng píng shì jiè，太平的世界），說什麼佛法？』禪師說：『好一個無事底禪客（wú shì dǐ chán kè，清閑的禪者）。』僧人說：『早就是多事了。』禪師說：『上座（shàng zuò，對僧人的尊稱）去年在此過夏了？』僧人說：『不曾。』禪師說：『這樣說來，先前不相識。下去吧。』
禪師將拂子（fú zi，禪宗用具）給僧人。僧人說：『本來清凈（běn lái qīng jìng，指事物本性清凈），用拂子做什麼？』禪師說：『既然知道清凈，切莫忘記。』
梁山觀（Liáng Shān Guān）補充說：『也須拂卻（yě xū fú què，也需要拂去）。』
僧人問：『祖意（zǔ yì，禪宗的宗旨）教意（jiào yì，佛教的教義），是相同還是不同？』禪師說：『雞寒上樹，鴨寒下水。』
問：『如何是提婆宗（Tí pó zōng，佛教宗派）？』禪師說：『銀碗里盛雪。』
問：『如何是道（dào，真理）？』禪師說：『明眼人落井。』
問：『如何是吹毛劍（chuī máo jiàn，非常鋒利的劍）？』禪師說：『珊瑚枝枝撐著月。』
隋州智門師寬禪師（Suí zhōu Zhìmén Shīkuān Chánshī）（共五則）
禪師遊山回來，首座（shǒu zuò，寺院中的重要職位）在松門迎接。首座說：『遊山𡾟險不易。
【English Translation】 English version: Heaven and earth are vastly different. There is another type of person who simply lies on the long couch, pretending to be a good person. Tell me, which of these two types of people has more merit? Nothing more, take care.
The Zen master asked a monk: 'Without destroying the provisional names (bù huài jiǎ míng), yet discussing the true nature (ér tán shí xiàng), what do you say?' The monk said: 'This is a chair.' The Zen master brushed it aside with his hand and said: 'Bring me the shoe bag.' The monk was speechless. The Zen master said: 'This deceitful fellow (zhè xū tóu hàn).'
Yunmen (Yún Mén) heard this and said: 'It must be my brother Xiang (xiáng xiōng) who could do this.'
Zen Master Haojian of Baling in Yuezhou (Yuè zhōu Bālíng Hàojiàn Chánshī) (Four cases in total)
Yunmen (Yún Mén) quoted Xuefeng (Xuě Fēng) saying: 'Open the door, and Bodhidharma (Dámó) arrives.' What is the meaning? The Zen master said: 'Striking the monk's nostrils.' Yunmen said: 'The Asura King (Ā xiū luó wáng) in a rage (è fà), grabs Mount Sumeru (Xū mí shān) with one slap (yī guāi), and jumps up to the Brahma Heaven (fàn tiān). Why does Indra (Dì shì) hide in Japan?' The Zen master said: 'It's not good to use your mind like that.' Yunmen said: 'You say, striking the nostrils, what does that mean?' The Zen master stopped.
The Zen master asked a monk: 'Did you come for the Dharma or to tour the mountains?' The monk said: 'In a peaceful world (qīng píng shì jiè), what Dharma is there to speak of?' The Zen master said: 'What a carefree Zen traveler (wú shì dǐ chán kè).' The monk said: 'It's already too much trouble.' The Zen master said: 'Venerable monk (shàng zuò), did you spend the summer here last year?' The monk said: 'I did not.' The Zen master said: 'In that case, we didn't know each other before. Leave.'
The Zen master gave the monk a whisk (fú zi). The monk said: 'Originally pure (běn lái qīng jìng), what is the whisk for?' The Zen master said: 'Since you know it is pure, do not forget it.'
Liangshan Guan (Liáng Shān Guān) added: 'It must also be whisked away (yě xū fú què).'
A monk asked: 'Are the Zen lineage's intention (zǔ yì) and the teachings' intention (jiào yì) the same or different?' The Zen master said: 'Chickens get on trees when cold, ducks go into the water when cold.'
Asked: 'What is the Deva School (Tí pó zōng)?' The Zen master said: 'Snow in a silver bowl.'
Asked: 'What is the Dao (dào)?' The Zen master said: 'A clear-eyed person falls into a well.'
Asked: 'What is the hair-splitting sword (chuī máo jiàn)?' The Zen master said: 'Coral branches prop up the moon.'
Zen Master Shikuan of Zhimen in Suizhou (Suí zhōu Zhìmén Shīkuān Chánshī) (Five cases in total)
The Zen master returned from touring the mountains, and the head monk (shǒu zuò) greeted him at the pine gate. The head monk said: 'Touring the mountains, the ruggedness is not easy.
。師拈起拄杖云。全得這個力。座奪拄杖。拋向一邊。師放身便倒。大眾進前扶起。師拈拄杖。一時趁散。卻回顧首座云。向道全得這個力。
黃龍南云。明教雖然會倒會起。不覺弄巧成拙。
師訪白兆。兆云。老僧有個木魚頌。師云。請舉看。兆云。伏惟爛木一橛。佛與眾生不別。若以杖子擊著。直得聖凡路絕。師云。此頌有成褫。無成褫。兆云。無成褫。師云。佛與眾生不別。聻。左右救云。有成褫。師云。直得聖凡路絕聻。當時白兆一眾失色。
五祖戒和尚來參。師問。諸方言教。即不問。不涉泥水一句。道將來。戒云。話墮也。師云。拖泥帶水漢。戒云。和尚幸是大人。師云。禿丁子。參堂去。
師一日。舉拂子云。我這個。為中下之機。僧云。忽遇上上人來時如何。師云。打鼓為三軍。
僧問。新年頭。還有佛法也無。師云。無。僧云。日日是好日。年年是好年。為甚麼卻無。師云。張公吃酒李公醉。云老老大大。龍頭蛇尾。師云。明教今日失利。
襄州洞山守初禪師(凡九)
師謁雲門。門問。近離甚處。師云查渡。門云。夏在甚處。師云。湖南報慈。門云。幾時離彼。師云。八月二十五。門云。放子三頓棒。
師次日上去問訊云。昨日蒙和尚放三頓
【現代漢語翻譯】 師父拿起拄杖說：『完全靠這個的力量。』座元奪過拄杖，扔向一邊。師父隨即倒下。大眾上前扶起。師父拿起拄杖，一下子把他們趕散。然後回頭對首座說：『我剛才說完全靠這個的力量。』 黃龍南禪師說：『明教禪師雖然會倒下也會起來，但不自覺地弄巧成拙。』 師父拜訪白兆禪師。白兆禪師說：『老僧有個木魚頌。』師父說：『請念來聽聽。』白兆禪師說：『可嘆這腐爛的木頭一塊，佛（Buddha）與眾生沒有區別。如果用杖子敲打它，直接達到聖凡之路斷絕的境界。』師父說：『這頌有成褫（指有肯定和否定），還是沒有成褫？』白兆禪師說：『沒有成褫。』師父說：『佛與眾生沒有區別，又怎麼樣呢？』旁邊的人解圍說：『有成褫。』師父說：『直接達到聖凡之路斷絕的境界，又怎麼樣呢？』當時白兆禪師和他的弟子們都驚慌失色。 五祖戒和尚前來參拜。師父問：『其他地方的言教，我不問。不說涉水不涉水，說一句來聽聽。』戒和尚說：『說漏嘴了。』師父說：『拖泥帶水的傢伙。』戒和尚說：『和尚您真是大人大量。』師父說：『你這禿頭，去禪堂參禪去。』 師父有一天，舉起拂塵說：『我這個，是為中下等根機的人準備的。』僧人說：『如果遇到上上等根機的人來時，又該如何？』師父說：『擂鼓為三軍助威。』 僧人問：『新年伊始，還有佛法（Dharma）嗎？』師父說：『沒有。』僧人說：『每天都是好日子，每年都是好年景，為什麼說沒有呢？』師父說：『張三喝酒李四醉。』又說：『老老大大，龍頭蛇尾。』師父說：『明教今天失利了。』 襄州洞山守初禪師（共有九位） 師父拜訪雲門禪師。雲門禪師問：『最近從哪裡來？』師父說：『查渡。』雲門禪師問：『夏天在哪裡？』師父說：『湖南報慈。』雲門禪師問：『什麼時候離開那裡的？』師父說：『八月二十五。』雲門禪師說：『要打你三頓棒。』 師父第二天上去問訊說：『昨天蒙和尚打了三頓棒。』
【English Translation】 The master picked up his staff and said, 'Entirely due to the power of this.' A monk snatched the staff and threw it aside. The master immediately fell to the ground. The assembly stepped forward to help him up. The master picked up the staff and chased them all away. Then he turned to the head monk and said, 'I said earlier, it's entirely due to the power of this.' Huanglong Nan said, 'Although Mingjiao can fall and rise, he unwittingly overreaches himself.' The master visited Baizhao. Baizhao said, 'This old monk has a wooden fish verse.' The master said, 'Please recite it for me.' Baizhao said, 'Alas, this rotten piece of wood, the Buddha (Buddha) and sentient beings are no different. If struck with a staff, it directly leads to the severance of the path between the sacred and the mundane.' The master said, 'Does this verse have affirmation and negation, or does it not?' Baizhao said, 'It does not.' The master said, 'The Buddha and sentient beings are no different, so what?' Those around him interjected, 'It does.' The master said, 'It directly leads to the severance of the path between the sacred and the mundane, so what?' At that moment, Baizhao and his assembly were dismayed. Venerable Wuzu Jie came to visit. The master asked, 'I won't ask about the teachings of other places. Without involving mud or water, say a phrase.' Jie said, 'A slip of the tongue.' The master said, 'A mud-dragging fellow.' Jie said, 'The master is truly magnanimous.' The master said, 'You bald-headed fellow, go to the meditation hall.' One day, the master raised his whisk and said, 'This of mine is for those of middling and lower capacity.' A monk said, 'What if someone of the highest capacity comes?' The master said, 'Beat the drums for the three armies.' A monk asked, 'At the beginning of the new year, is there still the Dharma (Dharma)?' The master said, 'No.' The monk said, 'Every day is a good day, every year is a good year, why do you say there is none?' The master said, 'Zhang drinks, and Li gets drunk.' He also said, 'Old and big, dragon's head and snake's tail.' The master said, 'Mingjiao has lost today.' Chan Master Dongshan Shouchu of Xiangzhou (there are nine in total) The master visited Yunmen. Yunmen asked, 'Where have you come from recently?' The master said, 'Chadu.' Yunmen asked, 'Where were you during the summer?' The master said, 'Bao Ci in Hunan.' Yunmen asked, 'When did you leave there?' The master said, 'August 25th.' Yunmen said, 'I'll give you three blows of the stick.' The next day, the master went to pay his respects and said, 'Yesterday, I received three blows of the stick from you, Master.'
棒。未審某甲。過在甚麼處。門云。飯袋子。江西湖南。便恁么商量。師于言下大悟。遂云。某甲他時異日。向無人煙處。卓個庵子。不畜一粒米。不種一莖茉。接待十方往來。盡與他。出卻釘。拔卻楔。拈卻炙脂帽。脫卻鶻臭衫。教伊灑灑落落地。作個衲僧去。豈不快哉。雲門云。你身如椰子大。開得許大口。
雪竇云。雲門氣宇如王。拶著便冰消瓦解。當時若據令而行。兒孫也未到斷絕 白雲端云。大小云門。被洞山一問。直得額頭汗出。口裡膠生。
示眾生。楚山北畔。漢水南江。擊法鼓而會禪徒。舉宗風而明祖意。若以揚眉瞬目。舉指豎拂。罄欬咳嗽。是廚中拭缽帛。道甚麼。會也無。是衲僧破草鞋。這瞎漢這漆桶。是個弄精魂鬼。總與么。總不與么。是東司頭廁籌子。以此稱提從上來事。儘是邪魔所作。謗大乘。滅胡種。與你天地懸殊。且道。衲僧據個甚麼道理。出來。對眾道看。折腳鐺子。各出一隻手。貴要宗乘不斷。亦表叢林有人。有么。若無。洞山不惜眉毛。打葛藤去也。葛藤之事。只在目前。萬象森羅。乾坤大地。百千諸佛。日月星辰。地獄三塗。起心動念。每日經歷。皆是諸德自己。何不向這裡。體當尋覓看。驀然覷得。倜儻分明。不虛行腳。也自得個安樂田地。洞山此語。且作死
【現代漢語翻譯】 現代漢語譯本 棒。我沒有審問某甲（指代某人）。他的過錯在哪裡？雲門（指雲門文偃禪師）說：『飯袋子，江西湖南的人，就這樣商量。』洞山（指洞山良價禪師）在雲門的話下大悟，於是說：『我將來有一天，在無人煙的地方，搭個小茅庵，不存一粒米，不種一莖茉莉，接待十方來往的人，完全替他們，除去釘子，拔掉木楔，扔掉油膩的帽子，脫掉髮出鶻臭味的衣服，教他們灑灑脫脫地，做個雲遊僧去，豈不痛快！』雲門說：『你身體像椰子那麼大，卻張開這麼大的嘴巴。』 雪竇（指雪竇重顯禪師）說：『雲門的氣度像王者一樣，一接觸就冰消瓦解。當時如果按照他的命令執行，他的子孫也不會斷絕。』白雲端（指白雲守端禪師）說：『了不起的雲門，被洞山一問，直接嚇得額頭冒汗，口裡發乾。』 開示大眾。楚山北邊，漢水南邊。敲擊法鼓來會聚禪徒，舉揚宗風來闡明祖師的意旨。如果用揚眉毛眨眼睛，舉手指豎拂塵，清嗓子咳嗽，這些都是廚房裡擦拭缽的抹布。說什麼呢？會了嗎？這是雲遊僧穿破的草鞋。這些瞎漢，這些漆桶，都是些玩弄精魂的鬼。總是這樣嗎？總不是這樣嗎？這是廁所里的廁籌。用這些來稱量提持從古以來的事情，都是邪魔所作，誹謗大乘佛法，滅絕胡人的種子，與你們天地懸殊。那麼，雲遊僧根據什麼道理，出來，當著大眾說來看看。缺腿的鐺子，各伸出一隻手，重要的是宗乘不斷絕，也表明叢林里有人。有嗎？如果沒有，洞山不惜眉毛，也要去打葛藤（指辯論）。葛藤的事情，只在眼前。萬象森羅，乾坤大地，百千諸佛，日月星辰，地獄三塗，起心動念，每日經歷，都是諸位自己。為什麼不在這裡，體會尋覓看看。忽然領悟了，倜儻分明，不虛此行，也自然得到個安樂的田地。洞山這些話，且當做死了。』
【English Translation】 English version 'I haven't examined so-and-so (a placeholder for someone). What is his fault?' Yunmen (referring to Zen Master Yunmen Wenyan) said, 'Rice bag, people from Jiangxi and Hunan, just discussing like this.' Dongshan (referring to Zen Master Dongshan Liangjie) had a great awakening upon hearing Yunmen's words, and then said, 'Someday in the future, I will build a small hut in a deserted place, not storing a single grain of rice, not planting a single jasmine stem, receiving people coming and going from all directions, completely removing the nails for them, pulling out the wedges, throwing away the greasy hat, taking off the smelly robe, teaching them to be free and unfettered, and become a wandering monk, wouldn't that be wonderful!' Yunmen said, 'Your body is as big as a coconut, yet you open such a big mouth.' Xuedou (referring to Zen Master Xuedou Chongxian) said, 'Yunmen's demeanor is like a king, melting and disintegrating upon contact. If he had acted according to his authority at that time, his descendants would not have been cut off.' Baiyun Duan (referring to Zen Master Baiyun Shouduan) said, 'The great Yunmen, being questioned by Dongshan, was so frightened that sweat poured from his forehead and his mouth became dry.' Instructing the assembly. North of Chu Mountain, south of the Han River. Striking the Dharma drum to gather Zen practitioners, raising the banner of the lineage to clarify the intention of the patriarchs. If using raising eyebrows and winking eyes, raising fingers and holding up whisks, clearing throats and coughing, these are all just dishcloths for wiping bowls in the kitchen. What are you talking about? Do you understand? These are worn-out straw sandals of wandering monks. These blind men, these lacquer buckets, are all ghosts playing with spirits. Is it always like this? Is it not always like this? These are toilet sticks in the latrine. Using these to measure and uphold things from ancient times is all the work of demons, slandering the Mahayana Dharma, exterminating the seeds of the barbarians, vastly different from you. Then, according to what principle do wandering monks come out and speak to the assembly? A broken-legged pot, each extending one hand, the important thing is that the lineage is not cut off, and it also shows that there are people in the monastery. Is there? If not, Dongshan will not hesitate to lose his eyebrows and engage in Gateng (referring to debate). The matter of Gateng is right before your eyes. The myriad phenomena, the universe, the hundreds of thousands of Buddhas, the sun, moon, and stars, the hells and the three evil realms, arising thoughts and moving minds, daily experiences, are all your own. Why not try to understand and seek here? Suddenly realizing it, being clear and distinct, not wasting your journey, you will naturally obtain a peaceful land. Let's treat these words of Dongshan as if they were dead.'
馬醫。若據明眼衲僧。將草鞋。驀口𡎺。還怪得他也無。怪即不怪。你道。憑個甚麼。捉得將來。腳跟下推尋。毫末參差。槌折你腰。莫粗心好。
示眾云。明機自昧。息慮迷源。萬法同塵。語默難顯。不是情中法。莫生種種心。離此章句。別有商量。且道。離卻作么生商量。還有委悉者么。明明地揀破。明明地顯示。明明地舉唱。明明地歌詠。更無囊藏被蓋。純說干爆爆地禪。若是靈利漢。才聞舉著。便閤眼卓朔地。知個落處。豈不是自傢俱眼。其柰罕遇其人。蓋緣洞山這裡。言無味。食無味。法無味。無味之句。塞斷人口。兄弟。到這裡。難為湊泊。若向這裡。覷得分明。天下尊宿。到與不到。徹與不徹。總被你驗破。何故。智有邪正。道有真偽。多隻是心機意識。認得個門頭屋后底。學得路布葛藤。一堆一擔。蘊在胸襟。道我會禪會道。還夢見禪道也未。喚作打底不遇作家。到老只成骨董。待到明朝後日。驀劄地。踏著正脈。省前所行履處。方始羞見本命元辰。
示眾云。舉唱宗乘。闡揚大教。須得法眼精明。方能鑒辨緇素。切緣真妄一源。水乳同器。到此難分。洞山尋常。以心中眼。觀身外相。觀之又觀。乃辨真偽。若不如是。何名善知識。
夫善知識者。驅耕夫之牛。奪饑人之食。方名
善知識。即今天下。那個是真善知識。諸人蔘得幾個善知識來。也不是等閑。直須是參教徹。覷教透。千聖莫能證明。方顯丈夫兒。不見釋迦老子。明星現時。豁然大悟。與大地眾生。同時成佛。無前後際。豈不暢哉。雖然如是。若遇明眼衲僧。也好劈脊棒。
示眾云。言無展事。語不投機。承言者喪。滯句者迷。還得么。你衲僧分上事。到這裡。須具擇法眼始得。只如洞山恁么道。也有一場過。且道。過在甚麼處。
示眾云。語中有語。名為死句。語中無語。名為活句。諸禪德。作么生是活句。到這裡。實難得人。若也不動一塵。不撥一境。見事便道答話。長老下口不得。東西南北。莫知多少。要得去離泥水。活人眼目。舉唱宗風。激揚大事。不道全無。其柰還少。即緣未達其源。落在第八魔界中。識得個不名不物。無是無非。頭頭物物。無不具足。道我得安樂田地。更不求余。凡有扣擊問難。便敲床豎拂。更不惜便施便設。便行便用。向惡水坑裡。頭出頭沒弄個無尾猢猻。臘月三十日。鼓也打破了。猢猻又走卻了。手忙腳亂。一無所成。悔將何及。你若是個衲僧。乍可凍殺餓殺。終不著他鶻臭布衫。
示眾云。洞山這裡。尋常方丈內。不似諸方。一個上來。一個下去。啾啾唧唧地。衷私說底。
【現代漢語翻譯】 現代漢語譯本： 善知識們，現在這世上，誰才是真正的善知識（Kalyana-mitta，指引正道的朋友）？你們參訪過幾位善知識？這可不是一件簡單的事。一定要參透教義，看穿本質，達到連千聖都無法否定的境界，才能顯出大丈夫的氣概。你們沒看到釋迦老子（Sakyamuni，佛教的創始人），在明星出現時，豁然開悟，與大地眾生同時成佛，沒有先後之分，這難道不痛快嗎？雖然如此，如果遇到明眼的禪僧，也應該劈頭一棒。
開示大眾說：『言語如果不能展現實情，話語如果不能投合機宜，執著于言語的人會喪失真意，拘泥於字句的人會陷入迷途。』明白了嗎？你們這些禪僧的本分事，到了這裡，必須具備選擇正法的眼力才行。就像洞山（Tozan，禪宗祖師）這樣說，也有一場過失。那麼，過失在哪裡呢？
開示大眾說：『話中有話，叫做死句；話中無話，叫做活句。』各位禪德，什麼是活句？到了這裡，實在難以找到真正理解的人。如果也不動一塵，也不撥一境，見到事情就說回答的話，長老也難以開口。東西南北，不知有多少。想要脫離泥水，開啟活人的眼目，舉揚宗風，激揚大事，不能說完全沒有，只是還少了一些。就是因為沒有達到源頭，落在了第八識魔界中。認識了一個不名不物，無是無非的東西，以為頭頭物物，無不具足，就說我得到了安樂的田地，不再尋求其他。凡是有人來扣擊問難，就敲床豎拂，不吝惜地施設，便行便用，向惡水坑裡，頭出頭沒，弄個無尾猢猻。到了臘月三十，鼓也打破了，猢猻也跑掉了，手忙腳亂，一無所成，後悔也來不及了。你如果是個禪僧，寧可凍死餓死，也終究不要穿他那件發臭的布衫。
開示大眾說：洞山這裡，尋常在方丈之內，不像其他地方那樣，一個上來，一個下去，啾啾唧唧地，說些私密的事情。
【English Translation】 English version: Good advisors, who in this world today is a true Kalyana-mitta (Kalyana-mitta, a friend who guides one to the right path)? How many good advisors have you visited? This is not a simple matter. You must thoroughly understand the teachings, see through the essence, and reach a state that even a thousand sages cannot deny, only then can you show the spirit of a great person. Haven't you seen that when Sakyamuni (Sakyamuni, the founder of Buddhism) saw the morning star, he suddenly awakened and became a Buddha at the same time as all sentient beings on earth, without any before or after? Isn't that delightful? Even so, if you encounter a clear-eyed Zen monk, you should also strike him with a staff.
Instructing the assembly, he said: 'Words that cannot reveal the truth, speech that does not suit the occasion, those who cling to words will lose the true meaning, those who are attached to phrases will be lost.' Do you understand? The duty of you Zen monks, when you get here, you must have the eye to choose the right Dharma. Just like Tozan (Tozan, a Zen master) said, there is also a fault. So, where is the fault?
Instructing the assembly, he said: 'Words within words are called dead phrases; words without words are called living phrases.' Zen practitioners, what are living phrases? It is really difficult to find someone who truly understands here. If you do not move a speck of dust, nor disturb a single realm, and speak in response to what you see, even the elders will find it difficult to speak. East, west, north, and south, who knows how many. If you want to get out of the mud and water, open the eyes of the living, promote the Zen tradition, and inspire great events, it cannot be said that there is nothing at all, but it is still lacking. It is because you have not reached the source, and you have fallen into the eighth consciousness demon realm. You recognize something that is nameless and formless, neither right nor wrong, and think that everything is complete, and say that I have obtained a field of peace and happiness, and I no longer seek anything else. Whenever someone comes to question and challenge, you knock on the bed and raise the whisk, generously giving and using, heading into the pit of evil water, head in and out, playing with a tailless monkey. On the thirtieth day of the twelfth month, the drum is broken, and the monkey has run away, busy and flustered, achieving nothing. It is too late to regret. If you are a Zen monk, you would rather freeze to death or starve to death than wear his smelly cloth robe.
Instructing the assembly, he said: Here at Tozan, usually within the abbot's room, it is not like other places, where one goes up and one goes down, whispering and chattering, talking about private matters.
佛法禪道。儘是向你兄弟面前。滿口道。滿口說。滿口拈提。滿口欒揀。無你左遮右掩處。一時和底翻出。諸德作么生委悉。試對眾道看。譬如太末蟲。處處泊得。不能泊於火𦦨之上。被他諸方老禿奴。甜唇美舌。說作配當道。這個是禪。這個是道。這個是菩提涅槃。這個是真如解脫。被丈二釘八尺榍。榍在眼裡。不知不覺。乍到洞山這裡。不知是何說話。會得么。直饒會得。真如涅槃。菩提解脫。毫末無差。被他條繩子。于腳跟下系卻。不得出離。若是靈利衲僧。一咬咬斷。作個脫灑衲僧。豈不快哉。若三咬兩咬不斷。準前打入骨董社裡。有甚麼出頭時。洞山不獲已。傍地為你著力。珍重。
師問僧。甚處來。云汝州。師云。此去多少。云八百里。師云。踏破幾緉草鞋。云三緉。師云。甚處得錢買。云打笠子。師云。參堂去。僧應諾去。
問赤水求珠。猶是人間之寶。和云唱出。固非格外之談。未審今日。將何示人。師云。夜聞祭鬼鼓。朝聽上灘歌。
問言超象表青霄外。出語幽玄事若何。師云。岸上行人聲有韻。舡中漁父和不齊。云幽玄事若何。師云。鉤長線短。
問如何是佛。師云。麻三斤。
問才生便死時如何。師云。鍾馗解舞十八拍。
問如何是古佛心。師云。巢知
【現代漢語翻譯】 現代漢語譯本： 佛法禪道，全都是在你兄弟面前，滿口地說，滿口地講，滿口地拈提（佛教用語，指提出佛理要點），滿口地評論選擇。沒有你左遮右掩的地方，一時全部翻出來。各位德行高尚的僧人如何理解呢？試著當衆說出來看看。譬如太末蟲，處處都能停留，卻不能停留在火焰之上。被那些各地的老禿驢，用甜言蜜語，說成是符合正道的。這個是禪，這個是道，這個是菩提涅槃（佛教最高境界），這個是真如解脫（佛教術語，指擺脫煩惱，達到自由自在的境界）。被丈二長的釘子，八尺長的楔子，楔在眼裡，不知不覺。突然來到洞山這裡，不知道該說什麼話。明白了嗎？就算明白了，真如涅槃，菩提解脫，也沒有絲毫差別，被一條繩子，在腳跟下繫住，不得脫離。如果是聰明的僧人，一口咬斷，做一個灑脫的僧人，豈不痛快！如果三咬兩咬咬不斷，仍然被打入骨董社裡（比喻落入俗套），有什麼出頭之日？洞山不得已，在一旁為你著力。珍重。
洞山禪師問僧人：『從哪裡來？』僧人說：『汝州（地名）。』洞山禪師說：『從那裡到這裡有多少路程？』僧人說：『八百里。』洞山禪師說：『踏破了幾雙草鞋？』僧人說：『三雙。』洞山禪師說：『在哪裡得到錢買鞋？』僧人說：『編斗笠。』洞山禪師說：『去參堂吧。』僧人答應著去了。
有人問：『到赤水去求珠，還是人間的寶物，和著雲彩唱出來，本來就不是特別的談論。不知道今天，您將用什麼來開示我們？』洞山禪師說：『夜晚聽到祭鬼的鼓聲，早晨聽到拉船上灘的歌聲。』
有人問：『言語超越了現象，到達了青霄之外，說出的話幽深玄妙，事情怎麼樣呢？』洞山禪師說：『岸上行人的聲音有韻律，船中漁夫的歌聲不協調。』那人問：『幽深玄妙的事情怎麼樣呢？』洞山禪師說：『鉤長線短。』
有人問：『什麼是佛？』洞山禪師說：『麻三斤。』
有人問：『剛出生就死去的時候怎麼樣？』洞山禪師說：『鍾馗（中國神話人物，能驅鬼逐邪）會跳舞十八拍。』
有人問：『什麼是古佛心？』洞山禪師說：『巢知（鳥巢知道風向）。』
【English Translation】 English version: The Dharma and Zen, all of it is before your brothers, full of mouth saying, full of mouth speaking, full of mouth raising and discussing (Buddhist term, referring to raising key points of Buddhist principles), full of mouth commenting and selecting. There is no place for you to cover up to the left or hide to the right; everything is turned out all at once. How do you, virtuous monks, understand this? Try to speak it out in front of everyone. It's like a tiny insect that can land anywhere, but cannot land on flames. You are deceived by those old bald donkeys from various places, with their sweet lips and beautiful tongues, saying it conforms to the true path. 'This is Zen, this is the Way, this is Bodhi Nirvana (the highest state in Buddhism), this is True Suchness Liberation (Buddhist term, referring to escaping from worries and achieving freedom).' You are unknowingly nailed in the eyes with twelve-foot nails and eight-foot wedges. Suddenly arriving at Dongshan, you don't know what to say. Do you understand? Even if you understand, True Suchness Nirvana, Bodhi Liberation, there is no difference at all; you are tied under your heels by a rope, unable to escape. If you are a clever monk, bite it off in one bite, and become a free and unrestrained monk, wouldn't that be delightful! If you can't bite it off in two or three bites, you will still be beaten into the antique society (metaphor for falling into clichés), when will you ever have a chance to emerge? Dongshan has no choice but to exert effort for you from the sidelines. Treasure this.
The master Dongshan asked a monk: 'Where do you come from?' The monk said: 'Ruzhou (place name).' Master Dongshan said: 'How far is it from there to here?' The monk said: 'Eight hundred miles.' Master Dongshan said: 'How many pairs of straw sandals have you worn out?' The monk said: 'Three pairs.' Master Dongshan said: 'Where did you get the money to buy shoes?' The monk said: 'By weaving bamboo hats.' Master Dongshan said: 'Go to the meditation hall.' The monk agreed and left.
Someone asked: 'Seeking a pearl in the Red River is still a treasure of the human world, and singing it out with the clouds is not a special discussion. I don't know what you will use to enlighten us today?' Master Dongshan said: 'At night, I hear the drums of ghost sacrifices; in the morning, I hear the songs of pulling boats upstream.'
Someone asked: 'Words transcend phenomena and reach beyond the blue sky; what is the matter with the profound and mysterious words spoken?' Master Dongshan said: 'The voices of pedestrians on the shore have rhythm; the songs of fishermen in the boat are not harmonious.' The person asked: 'What about the profound and mysterious matter?' Master Dongshan said: 'The hook is long and the line is short.'
Someone asked: 'What is Buddha?' Master Dongshan said: 'Three pounds of flax.'
Someone asked: 'What is it like when one dies as soon as one is born?' Master Dongshan said: 'Zhong Kui (a figure in Chinese mythology who can drive away ghosts and evil) knows how to dance the Eighteen Beats.'
Someone asked: 'What is the ancient Buddha's mind?' Master Dongshan said: 'The nest knows (the bird's nest knows the direction of the wind).'
風穴知雨。
問蓮華未出水時如何。師云。漢水正東流。云出后如何。師云。楚山頭倒卓。
問如何是衲僧本分事。師云。云褁楚山頭。決定多風雨。
問衲僧得一時如何。師云。五九四十五。太陽來入戶。
問佛法禪道。是同是別。師云。頭不梳面不洗。
問德山入門便棒。臨濟入門便喝。未審和尚意旨如何。師云。尖㪷量不盡。
韶州雙峰競欽禪師(凡二)
益州人也。示眾云。進一步則迷理。退一步即失事。饒汝一向兀然去。又同無情。
時有僧問。如何得不同無情去。師云。動轉施為。云如何得不迷理失事去。師云。進一步。退一步。僧作禮。師云。向來有人恁么會。老僧不肯伊。云請和尚直指。師便打出。
僧問。如何是法王劍。師云。鉛刀徒逞。不若龍泉。云用者如何。師云。藏鋒猶不許。露刃更何堪。
蘄州北禪寂禪師(凡二)
師拈拄杖。示眾云。過去未來現在。三世諸佛。微塵菩薩。一時在拄杖頭上。轉大法輪。盡向諸人鼻孔里過。還見么。若見。與我拈將來。若不見。大似立地死漢。良久云。風恬浪靜。不如歸堂。
師問僧。甚處來。云黃州。師云。在甚麼寺。云資福。師云。福將何資。僧云。兩重公案。師云。爭
【現代漢語翻譯】 現代漢語譯本 風穴（Fengxue，人名）知雨。
問：蓮花未出水時是什麼樣的？師父說：漢水（Hanshui，河流名）正向東流。問：出水后又是什麼樣的？師父說：楚山（Chushan，山名）頭倒立著。
問：什麼是衲僧（naseng，指僧人）的本分事？師父說：云包裹著楚山頭，必定多風雨。
問：衲僧得到一時之機是什麼樣的？師父說：五九四十五，太陽照進屋。
問：佛法禪道，是相同還是不同？師父說：頭不梳，臉不洗。
問：德山（Deshan，人名）入門就打，臨濟（Linji，人名）入門就喝，不知和尚您的意旨如何？師父說：尖端的斗也量不盡。
韶州（Shaozhou，地名）雙峰競欽禪師（Shuangfeng Jingqin，人名）（共二則）
益州（Yizhou，地名）人。開示大眾說：進一步就迷惑了真理，退一步就失去了事情的本真。即使讓你們一直這樣靜止不動，又和無情之物一樣。
當時有僧人問：如何才能不同於無情之物？師父說：動轉施為。僧人問：如何才能不迷惑真理，不失去事情的本真？師父說：進一步，退一步。僧人作禮。師父說：向來有人這樣理解，老僧我不認可他。僧人說：請和尚您直接指點。師父就打了他。
僧人問：什麼是法王劍？師父說：鉛刀徒然逞強，不如龍泉（Longquan，劍名）。僧人問：使用者如何？師父說：藏起鋒芒尚且不允許，露出刀刃更不堪設想。
蘄州（Qizhou，地名）北禪寂禪師（Beichan Ji，人名）（共二則）
師父拿起拄杖，開示大眾說：過去、未來、現在，三世諸佛，微塵菩薩，一時都在拄杖頭上，轉大法輪，全都從你們的鼻孔里經過。看見了嗎？如果看見了，就給我拿過來。如果沒看見，就像個站著死的漢子。良久，說：風平浪靜，不如回禪堂去吧。
師父問僧人：從哪裡來？僧人說：黃州（Huangzhou，地名）。師父問：在什麼寺廟？僧人說：資福寺（Zifu Temple）。師父問：福將用什麼來資助？僧人說：兩重公案。師父說：爭什麼？
【English Translation】 English version Fengxue knew the rain.
Asked, 'What is it like when the lotus flower has not yet emerged from the water?' The master said, 'The Hanshui River flows eastward.' Asked, 'What is it like after it emerges?' The master said, 'The head of Mount Chu stands upside down.'
Asked, 'What is the fundamental affair of a monk?' The master said, 'Clouds wrap around the head of Mount Chu; surely there will be much wind and rain.'
Asked, 'What is it like when a monk attains a moment of realization?' The master said, 'Five nines are forty-five; the sun comes into the house.'
Asked, 'Are Buddha-dharma and the Zen path the same or different?' The master said, 'Hair not combed, face not washed.'
Asked, 'Deshan hits upon entering, Linji shouts upon entering; I do not know what the master's intention is?' The master said, 'The tip of the dipper cannot be measured.'
Zen Master Shuangfeng Jingqin (Shuangfeng Jingqin, name of a person) of Shaozhou (Shaozhou, place name) (Two excerpts)
He was a person from Yizhou (Yizhou, place name). He addressed the assembly, saying, 'One step forward, and you are deluded about the principle; one step back, and you lose the matter. Even if I allow you to remain still and silent, it is the same as being without feeling.'
At that time, a monk asked, 'How can one be different from being without feeling?' The master said, 'Moving and acting.' The monk asked, 'How can one avoid being deluded about the principle and losing the matter?' The master said, 'One step forward, one step back.' The monk made a bow. The master said, 'If someone has understood it like that, this old monk does not approve of him.' The monk said, 'Please, master, point directly.' The master then struck him.
A monk asked, 'What is the Dharma King's sword?' The master said, 'A lead knife vainly shows off; it is not as good as Longquan (Longquan, name of a sword).' The monk asked, 'How is it used?' The master said, 'Concealing the edge is still not permitted; how much less can the blade be exposed?'
Zen Master Beichan Ji (Beichan Ji, name of a person) of Qizhou (Qizhou, place name) (Two excerpts)
The master held up his staff and addressed the assembly, saying, 'The Buddhas of the past, future, and present, the bodhisattvas as numerous as dust motes, are all at once on the head of this staff, turning the great Dharma wheel, all passing through your nostrils. Do you see it? If you see it, bring it to me. If you do not see it, you are like a standing dead man.' After a long pause, he said, 'The wind is calm, the waves are still; it is better to return to the hall.'
The master asked a monk, 'Where do you come from?' The monk said, 'Huangzhou (Huangzhou, place name).' The master asked, 'From what temple?' The monk said, 'Zifu Temple (Zifu Temple).' The master asked, 'What will you use to support the blessings?' The monk said, 'Two layers of public cases.' The master said, 'What are you arguing about?'
柰在北禪手裡。云在手裡。即收取。師便打。僧不甘。師隨後趁出。
雪竇云。奇怪宛有超師之作。還知這僧么。只解瞻前。不能顧后。若在雪竇手裡。棒折也未放在。
朗州德山圓明密禪師(凡八)
示眾云。靈山會上。付囑相傳。十方諸佛。出現於世。喚作建立道場。轉大法輪。如斯之法。只在如今。若於祖宗門下。天地懸殊。上上之流。何不啟問。
時有僧出。師便云。去去西天路。迢迢十萬余。
問靈山一會。意旨如何。師云。當時妄想。直至如今。
云如何是最初一句。師云。三生六十劫。
云大悟底人。還有過也無。師云。鐵山橫在路。
師乃云。坐斷日頭。天地黯黑。茫茫者。匝地普天。當此之時。佛祖出頭來。也好與三十棒。雖然如是。官不容針。私通車馬。
示眾云。十方諸佛出世。了無一法與人。只是治病解縛。但有來者。儘是依草附木。竹木精靈。所以從頭地棒待有個獨脫底出來。別有商量。眾中還有么。
時有僧出作禮。師便下座。
示眾云。一人在須彌頂上。一人在千尺井中。又無繩索。亦無梯橙。日月照不到。要與此人相見。且作么生得相見。若相見了。朝打三千。暮打八百。良久云。直饒恁么會得。埋沒宗乘。
【現代漢語翻譯】 現代漢語譯本 僧人拿著柰（一種水果）在北禪（禪師名號）手裡。又拿著云（不確定具體指代）在手裡，想要拿走。北禪禪師就打他。僧人不服氣，禪師隨後追趕出去。
雪竇禪師評論說：『奇怪，宛如北禪禪師有超越常人的作為。你們還了解這個僧人嗎？只知道瞻前，不能顧后。如果這僧人在我雪竇手裡，棒子打斷了也休想放下。』
朗州德山圓明密禪師（共有八則語錄）
開示大眾說：『靈山會上（釋迦牟尼佛在靈鷲山上的法會），佛陀付囑相傳的法門，十方諸佛出現於世間，這叫做建立道場，轉大法輪。這樣的法，只在當下。如果在祖師的門下，（理解）天地懸殊。上上根器的人，為什麼不提問呢？』
當時有個僧人站出來，德山禪師便說：『走吧走吧，去西天的路，遙遠漫長有十萬餘裡。』
有僧人問：『靈山法會上，佛陀的意旨是什麼？』德山禪師說：『當時的妄想，直到如今。』
僧人問：『什麼是最初一句？』德山禪師說：『三生六十劫（極長的時間）。』
僧人問：『大徹大悟的人，還有過失嗎？』德山禪師說：『鐵山橫在路（比喻障礙重重）。』
德山禪師於是說：『坐斷日頭（遮蔽太陽），天地黯黑。茫茫然，遍及大地普天之下。當這個時候，佛祖出頭來，也好給他三十棒。雖然是這樣，官不容針，私通車馬（比喻要徹底）。』
開示大眾說：『十方諸佛出世，沒有一法可以給人。只是爲了醫治疾病，解除束縛。但是所有來的人，都是依草附木（比喻沒有主見），竹木精靈（比喻沒有真性）。所以從一開始就用棒子等待有個能夠獨脫出來的人，再另外商量。大眾中還有這樣的人嗎？』
當時有個僧人出來作禮，德山禪師便下座。
開示大眾說：『一個人在須彌山頂上，一個人在千尺井中。又沒有繩索，也沒有梯子。日月都照不到。想要與這個人相見，要怎麼才能相見？如果相見了，早上打三千棒，晚上打八百棒。』良久，禪師說：『即使這樣理解了，也是埋沒了宗乘（禪宗的宗旨）。』
【English Translation】 English version A monk held a 'nai' (a type of fruit) in his hand while standing before Northern Chan (a Chan master's name). He also held 'yun' (unclear what this refers to) in his hand, intending to take it. The master then struck him. The monk was not satisfied, and the master chased him out.
Xuedou commented: 'Strange, it's as if Northern Chan has actions surpassing ordinary people. Do you understand this monk? He only knows how to look forward, not backward. If this monk were in my hands, Xuedou's, the stick would be broken but not let go.'
Chan Master Yuanmingmi of Mount Deshan in Langzhou (Total of eight records)
Instructing the assembly, he said: 'At the assembly on Mount Ling (Vulture Peak, where Shakyamuni Buddha taught), the Dharma entrusted and transmitted, the Buddhas of the ten directions appear in the world, this is called establishing a 'dao chang' (bodhimanda, place of enlightenment), turning the great Dharma wheel. Such a Dharma is only in the present moment. If under the ancestral teachers, (understanding) is as different as heaven and earth. Those of the highest caliber, why do they not inquire?'
At that time, a monk came forward, and Deshan said: 'Go, go, the road to the Western Heaven is long and distant, more than ten thousand 'li' (a Chinese unit of distance).'
A monk asked: 'What is the intention of the assembly on Mount Ling?' Deshan said: 'The delusion of that time continues until now.'
The monk asked: 'What is the very first sentence?' Deshan said: 'Three lives and sixty 'kalpas' (eons of time).'
The monk asked: 'Do those who have great enlightenment still have faults?' Deshan said: 'An iron mountain lies across the road (a metaphor for great obstacles).'
Deshan then said: 'Sitting and cutting off the sun, heaven and earth become dark. Vast and boundless, covering the earth and all under heaven. At this time, even if the Buddhas and Patriarchs appear, it would be good to give them thirty blows. Although it is like this, officials do not allow needles, but privately allow carriages and horses (a metaphor for being thorough).'
Instructing the assembly, he said: 'The Buddhas of the ten directions appear in the world, without a single Dharma to give to people. They only cure illnesses and untie bonds. But all who come are relying on grass and clinging to trees (a metaphor for having no independent thought), spirits of bamboo and wood (a metaphor for lacking true nature). Therefore, from the beginning, I use the stick to wait for someone who can break free independently, then we can discuss further. Is there anyone like this in the assembly?'
At that time, a monk came forward and bowed, and Deshan then descended from his seat.
Instructing the assembly, he said: 'One person is on the summit of Mount Sumeru (the central mountain in Buddhist cosmology), and another person is in a thousand-foot well. There are no ropes and no ladders. The sun and moon cannot shine on them. If you want to meet this person, how can you meet them? If you meet them, beat them three thousand times in the morning and eight hundred times in the evening.' After a long pause, the master said: 'Even if you understand it like this, you are still burying the 'zong cheng' (the essence of the Chan school).'
不恁么會得。辜負平生。據汝諸人。論甚麼劫數。
示眾云。與么來者。現成公案。不與么來者。垛生招箭。總不與么來者。徐六擔板。迅速鋒铓。猶是鈍漢。萬里無雲。青天猶在。
示眾。舉臨濟示眾云。恁么來者。恰似失卻。不恁么來者。無繩自縛。十二時中。莫亂斟圭。會與不會。都盧是錯。分明與么道。一任天下人貶剝。
師云。古鏡闊一丈。屋樑長三尺。是汝缽盂饙子。闊多少。
示眾云。但參活句。莫參死句。活句下薦得。永劫無滯。一塵一佛國。一葉一釋迦。是死句。揚眉瞬目。舉指豎拂。是死句。山河大地。更無誵訛。是死句。
時有僧問。如何是活句。師云。波斯仰面看。云恁么則不謬去也。師便打。
示眾云。俱胝和尚。凡有扣問。只豎一指。寒則普天普地寒(雪竇云。甚麼處見俱胝老)。熱則普天普地熱(雪竇云。且莫錯認定盤星)。
雪竇復云。森羅萬象。徹下孤危。大地山河。通上險絕。甚麼處。得一指頭禪來。
僧問。牛頭未見四祖時如何。師云。秋來黃葉落。云見后如何。師云。春來草自青。
問達磨未來時如何。師云。千年松倒掛。云來后如何。師云。金剛努起拳。
問羚羊未掛角時如何。師云。獵屎狗。云掛角后
【現代漢語翻譯】 不這樣領會，就辜負了此生。依你們各位的見解，又在討論什麼劫數呢？
開示大眾說：『這樣來的，是現成的公案。不這樣來的，是自找麻煩。總是不這樣來的，就像徐六扛著門板一樣。』迅速而鋒利，仍然是遲鈍的人。萬里無雲，青天依舊存在。
開示大眾。引用臨濟禪師開示大眾的話說：『這樣來的，恰似失去了什麼。不這樣來的，是無繩自縛。十二時中，不要胡亂猜測。』會與不會，都是錯的。分明這樣說，任憑天下人批評。
禪師說：『古鏡寬一丈，屋樑長三尺，那麼你們的缽盂和飯碗，又有多寬多大呢？』
開示大眾說：『只參活句，不要參死句。在活句下領悟，永遠不會滯礙。一塵一佛國，一葉一釋迦（Sakyamuni），這是死句。揚眉瞬目，舉指豎拂，這是死句。山河大地，更無差錯，這是死句。』
當時有僧人問：『如何是活句？』禪師說：『波斯人仰面看天。』（僧人）說：『這樣說來，就不會有錯謬了。』禪師便打了他。
開示大眾說：『俱胝（Kutee）和尚，凡有人請教，只豎一指。寒冷時，普天普地都寒冷（雪竇（Hsueh Tou）說：『在什麼地方見到俱胝老和尚？』）。炎熱時，普天普地都炎熱（雪竇說：『千萬不要錯誤地認定標準。』）。』
雪竇又說：『森羅萬象，徹底地孤立而危險。大地山河，完全是險峻而絕望。在什麼地方，能得到一指禪呢？』
有僧人問：『牛頭（Niu Tou）禪師未見四祖（Fourth Patriarch）時如何？』禪師說：『秋天來了，黃葉飄落。』（僧人問：）『見后如何？』禪師說：『春天來了，草自然青綠。』
（有僧人）問：『達磨（Bodhidharma）未來（中國）時如何？』禪師說：『千年的松樹倒掛著。』（僧人問：）『來后如何？』禪師說：『金剛（Vajra）怒目握拳。』
（有僧人）問：『羚羊未掛角時如何？』禪師說：『是獵屎狗。』（僧人問：）『掛角后如何？』
【English Translation】 English version: Not understanding it in this way wastes a lifetime. According to you all, what kalpas (aeons) are you discussing?
Addressing the assembly, the Master said: 'Coming in this way is a ready-made case. Not coming in this way is inviting arrows. Not coming in any way is like Xu Liu carrying a door panel.' Swift and sharp, yet still dull. Ten thousand miles without clouds, the blue sky remains.
Addressing the assembly, quoting Linji (Lin Chi) addressing the assembly, he said: 'Coming in this way is like losing something. Not coming in this way is self-binding without ropes. Throughout the twelve hours, do not recklessly speculate.' Whether you understand or not, it is all wrong. Clearly saying this, let the world criticize as they please.
The Master said: 'An ancient mirror is ten feet wide, and a roof beam is three feet long. How wide and large are your bowls and rice containers?'
Addressing the assembly, he said: 'Only investigate the living phrase, do not investigate the dead phrase. If you realize under the living phrase, you will be unobstructed forever. One dust mote, one Buddha land; one leaf, one Sakyamuni (釋迦). These are dead phrases. Raising eyebrows and winking, raising a finger and holding up a whisk, these are dead phrases. Mountains and rivers, without any error, these are dead phrases.'
At that time, a monk asked: 'What is a living phrase?' The Master said: 'A Persian looks up at the sky.' (The monk) said: 'In that case, there will be no mistake.' The Master then struck him.
Addressing the assembly, he said: 'When Kutee (俱胝) the monk was asked a question, he would only raise one finger. When it is cold, the whole universe is cold (Hsueh Tou (雪竇) said: 'Where did you see old Kutee?'). When it is hot, the whole universe is hot (Hsueh Tou said: 'Do not mistakenly identify the standard').'
Hsueh Tou further said: 'The myriad phenomena are thoroughly isolated and dangerous. The great earth and mountains and rivers are completely perilous and hopeless. Where can one obtain the one-finger Zen?'
A monk asked: 'What was it like before Niu Tou (牛頭) met the Fourth Patriarch (四祖)?' The Master said: 'When autumn comes, the yellow leaves fall.' (The monk asked:) 'What was it like after?' The Master said: 'When spring comes, the grass naturally turns green.'
(A monk) asked: 'What was it like before Bodhidharma (達磨) came (to China)?' The Master said: 'A thousand-year-old pine tree hangs upside down.' (The monk asked:) 'What was it like after?' The Master said: 'Vajra (金剛) glares and clenches his fist.'
(A monk) asked: 'What was it like before the antelope hung its horns?' The Master said: 'A dung-sniffing dog.' (The monk asked:) 'What was it like after it hung its horns?'
如何。師云。獵屎狗。
問明星現時。便成正覺。時如何。師云。曲為今時。
云倜儻無差時如何。師云。系驢橛。云過在甚麼處。師云。自屎不覺臭。雲和尚與么道即得。師云。蜣螂推糞毬。
問一物不將來時如何。師云。猢猻系露拄。
問無蹤無跡。是甚麼人行履處。師云。偷牛賊。
隋州雙泉郁禪師(凡二)
僧問。如何是第一句。師云。回頭終不顧。云如何是第二句。師云。未語先分付。云如何是第三句。師云。連根猶帶苦。
示眾云。初祖不虛傳。二祖不虛受。彼彼大丈夫。因甚麼到恁么地。便下座。
郢州林溪敬脫禪師(凡四)
僧問。如何是法身。師云。四海五湖賓。
問如何是本來人。師云。風吹滿面塵。
問牛頭未見四祖時如何。師云。富貴多賓客。云見后如何。師云。貧窮絕往還。
問如何是佛。師云。十字街頭。云如何是法。師云。三家村裡。云佛之與法。是一是二。師云。露柱渡三江。猶懷感恨長。
潞府妙勝臻禪師(凡一)
僧問。金粟如來。為甚麼。卻降釋迦會裡。師云。香山南雪山北。雲南瞻部洲事。又作么生。師云。黃河水急浪花粗。
云如何是向上一路。師云。一條濟水貫新羅。
【現代漢語翻譯】 現代漢語譯本 問：什麼是『如何』？ 師父說：『像獵屎狗一樣。』 問：當明星出現時，便成就正覺（samyak-saṃbodhi，完全的覺悟）。那時如何？ 師父說：『這是爲了適應當時的需要而說的。』 問：『倜儻無差』時如何？ 師父說：『像系驢的木樁。』 問：過失在哪裡？ 師父說：『自己的屎卻不覺得臭。』 問：和尚您這樣說就可以了嗎？ 師父說：『蜣螂推糞球。』 問：『一物不將來』時如何？ 師父說：『猢猻繫在露天的柱子上。』 問：『無蹤無跡』，這是什麼人行走的地方？ 師父說：『偷牛賊。』 隋州雙泉郁禪師(凡二) 僧人問：什麼是第一句？ 師父說：『回頭終不顧。』 問：什麼是第二句？ 師父說：『未語先分付。』 問：什麼是第三句？ 師父說：『連根猶帶苦。』 開示大眾說：初祖（Bodhidharma，菩提達摩）沒有虛傳，二祖（Huike，慧可）沒有虛受。這些大丈夫，因為什麼到了那種地步？說完便下座。 郢州林溪敬脫禪師(凡四) 僧人問：什麼是法身（Dharmakāya，佛的法性之身）？ 師父說：『四海五湖賓。』 問：什麼是本來人？ 師父說：『風吹滿面塵。』 問：牛頭（法融）未見四祖（道信）時如何？ 師父說：『富貴多賓客。』 問：見后如何？ 師父說：『貧窮絕往還。』 問：什麼是佛（Buddha，覺悟者）？ 師父說：『十字街頭。』 問：什麼是法（Dharma，佛法）？ 師父說：『三家村裡。』 問：佛與法，是一還是二？ 師父說：『露柱渡三江，猶懷感恨長。』 潞府妙勝臻禪師(凡一) 僧人問：金粟如來（Amitābha，阿彌陀佛），為什麼卻降臨到釋迦（Śākyamuni，釋迦牟尼）的法會裡？ 師父說：『香山南，雪山北。』 問：南瞻部洲（Jambudvīpa，我們所居住的世界）的事，又怎麼樣呢？ 師父說：『黃河水急浪花粗。』 問：如何是向上一路？ 師父說：『一條濟水貫新羅。』
【English Translation】 English version Question: What is 'how'? The master said: 'Like a dog hunting for excrement.' Question: When a star appears, one attains perfect enlightenment (samyak-saṃbodhi). What about that time? The master said: 'This is said to suit the needs of the time.' Question: What about 'unrestrained and without difference'? The master said: 'A donkey-tethering stake.' Question: Where does the fault lie? The master said: 'Not realizing one's own excrement stinks.' Question: Is it alright for the monk to say it like that? The master said: 'A dung beetle rolling a ball of dung.' Question: What about 'not bringing a single thing'? The master said: 'A monkey tied to an exposed pillar.' Question: 'Without trace or track,' where do such people walk? The master said: 'A cattle thief.' Zen Master Yu of Shuangquan in Sui Prefecture (2) A monk asked: What is the first phrase? The master said: 'Turning the head, never looking back.' Question: What is the second phrase? The master said: 'Delivered before speaking.' Question: What is the third phrase? The master said: 'Still carrying bitterness with the root.' He addressed the assembly, saying: The First Ancestor (Bodhidharma) did not transmit in vain, the Second Ancestor (Huike) did not receive in vain. Those great heroes, why did they reach such a state? Then he descended from his seat. Zen Master Jingtuo of Linxi in Ying Prefecture (4) A monk asked: What is the Dharmakāya (the body of the Dharma)? The master said: 'Guests of the four seas and five lakes.' Question: What is the original person? The master said: 'Wind blowing dust all over the face.' Question: What was it like when Niutou (Fayung) had not yet seen the Fourth Ancestor (Daoxin)? The master said: 'Wealth and nobility have many guests.' Question: What was it like after seeing him? The master said: 'Poverty and destitution cut off all interaction.' Question: What is Buddha (the awakened one)? The master said: 'The crossroads.' Question: What is Dharma (the teachings of the Buddha)? The master said: 'The village of three families.' Question: Are the Buddha and the Dharma one or two? The master said: 'A pillar crossing three rivers, still harboring resentment and regret.' Zen Master Zhen of Miaosheng in Lu Prefecture (1) A monk asked: Why did the Tathāgata Amitābha descend into the assembly of Śākyamuni? The master said: 'South of Fragrant Mountain, north of Snowy Mountain.' Question: What about the affairs of Jambudvīpa (the world we inhabit)? The master said: 'The Yellow River's waters are swift, the waves are rough.' Question: What is the path beyond? The master said: 'A single Ji River runs through Silla.'
益州香林澄遠禪師(凡四)
漢州綿竹。上官氏子。
示眾云。諸上座。本來只是個無事人。不造作。不攀緣。無所得。一念相應。不受後有。不見病惱逼迫。四大本空。五陰虛假。起心動念。有少疑慮。盡屬魔民。皆落妄想。若得實地。逆須皆通。實際理地。無法當情。凡有施設。不滯前塵。物物當體。都無所得。本來解脫。不假功成。故云。一切法常住。且無你加減處。盡十方法界。一塵一剎。頭頭並是一真實人體。皆是受用門庭。若離此外。別有何見。並是捏目生花。三頭二首。外道邪魔。鬼神群隊。且不編入本姓。與你自己。了無交涉。
師在眾時。普請鋤茶次。一僧喚云。看。俗家火發。師云。那裡失火。僧云。你不見那。師云。不見。僧云。這瞎漢。
是時一眾。皆謂遠上座敗闕。后智門寬和尚。聞云。須是我遠兄始得。
僧問。北斗里藏身。意旨如何。師云。月似彎弓。少雨多風。
問如何是室內一碗燈。師云。三人證龜成鱉。
問如何是衲衣下事。師云。臘月火燒山。
問魚游陸地時如何。師云。發言必有後救。云卻下碧潭時如何。師云。頭重尾輕。
問。但有言句。儘是賓。如何是主。師云。長安城裡。云如何領會。師云。千家
【現代漢語翻譯】 現代漢語譯本 益州香林澄遠禪師(凡四) 漢州綿竹，上官氏之子。 禪師向大眾開示說：『各位，本來就是個無事人，不造作，不攀緣，無所得。一念與真理相應，就不再受後世的果報。不見病痛煩惱的逼迫，四大（地、水、火、風）本來就是空，五陰（色、受、想、行、識）也是虛假的。一起心動念，稍有疑慮，就都屬於魔的眷屬，都落入妄想之中。如果得到真實的境地，即使是逆生的鬍鬚也能暢通無阻。在實際的理地上，沒有任何法可以執著。凡有所施設，都不滯留在過去的塵埃中。萬物都當下顯現其本體，都沒有任何所得。本來就是解脫的，不需要通過修行來成就。所以說，一切法都是常住的，沒有你可以增減的地方。整個十方法界，一塵一剎，每一個都是真實的人體，都是受用的門庭。如果離開這些，還有什麼其他的見解呢？那都是捏著眼睛生出幻花，是三頭二首的外道邪魔，鬼神群隊，都不能編入本來的姓氏，與你自己，沒有任何關係。』 禪師在眾人中，一起鋤茶的時候，一個僧人喊道：『看，俗家著火了！』禪師問：『哪裡失火了？』僧人說：『你沒看見嗎？』禪師說：『沒看見。』僧人說：『這瞎漢！』 當時，大家都認為澄遠禪師失職了。後來智門寬和尚聽說了這件事，說：『必須是我的遠兄才能這樣。』 有僧人問：『在北斗星里藏身，是什麼意思？』禪師說：『月亮像彎弓，少雨多風。』 問：『什麼是室內的一碗燈？』禪師說：『三人證龜成鱉。』 問：『什麼是衲衣下的事？』禪師說：『臘月火燒山。』 問：『魚在陸地上游動時怎麼樣？』禪師說：『發言必定有後來的補救。』（僧人）問：『如果下到碧潭裡時怎麼樣？』禪師說：『頭重尾輕。』 問：『只要有言語，就都是賓，什麼是主？』禪師說：『長安城裡。』（僧人）問：『如何領會？』禪師說：『千家。』
【English Translation】 English version Chan Master Cheng Yuan of Xianglin Temple in Yizhou (Part Four) From Mianzhu, Hanzhou. Son of the Shangguan family. The Master addressed the assembly, saying: 'Esteemed ones, fundamentally, you are all just people without affairs. Do not create, do not cling, have nothing to attain. If one thought is in accord (with the truth), you will not be subject to future existence. You will not see the oppression of sickness and affliction. The Four Great Elements (earth, water, fire, wind) are fundamentally empty, and the Five Skandhas (form, feeling, perception, volition, consciousness) are illusory. If you give rise to thoughts and have the slightest doubt, you will all belong to the retinue of Mara (demon), and you will all fall into delusion. If you attain the real ground, even reverse-growing whiskers will be unobstructed. In the realm of actual principle, there is no dharma that can be clung to. Whatever is established does not linger in past dust. All things manifest their essence as they are, and there is nothing to be attained. Fundamentally, you are liberated, and it does not require accomplishment through practice. Therefore, it is said, 'All dharmas are constant,' and there is no place for you to add or subtract. Throughout the entire ten-direction dharma realm, every dust mote and every k剎tra (buddha-field) is a real human body, and all are gateways of enjoyment. If you depart from these, what other views are there? They are all like creating illusory flowers by rubbing your eyes, like the three-headed, two-bodied heretics, demons, and hordes of ghosts and spirits, who cannot be included in your original lineage and have nothing to do with you.' Once, when the Master was among the assembly, hoeing tea together, a monk called out, 'Look, a layman's house is on fire!' The Master asked, 'Where is the fire?' The monk said, 'Can't you see it?' The Master said, 'I can't see it.' The monk said, 'You blind man!' At that time, everyone thought that Zen Master Cheng Yuan had failed in his duty. Later, when Zen Master Zhi Menkuan heard about it, he said, 'Only my brother Yuan could do such a thing.' A monk asked, 'What is the meaning of hiding oneself in the Big Dipper?' The Master said, 'The moon is like a bent bow; little rain, much wind.' Asked, 'What is a bowl of lamp inside the room?' The Master said, 'Three people prove a turtle becomes a鱉(biē, a type of turtle).' Asked, 'What is the matter beneath the kasaya (monk's robe)?' The Master said, 'Burning a mountain in the twelfth month.' Asked, 'What is it like when a fish swims on land?' The Master said, 'Every statement must have a subsequent rescue.' (The monk) asked, 'What is it like when it goes down into the green pool?' The Master said, 'Head heavy, tail light.' Asked, 'As long as there are words, they are all guests; what is the host?' The Master said, 'Inside Chang'an city.' (The monk) asked, 'How to understand?' The Master said, 'A thousand families.'
萬家。
師臨示寂時。示眾云。老僧四十年來。不能打得成一片。言訖告寂。
韶州雲門法球禪師(凡一)
示眾云。一法如是。諸法亦然。萬別千差。不離方寸。諸禪德。若能如是。盡十方世界。一時拈來。向諸人眼睫上。百千諸佛。向眼睫上。轉大法輪。各各涌身。向虛空。現十八變。為三世諸佛說法。諸人還見么。若道不見。可惜父母祈生眼。若道見。且作甚麼面目。試對眾道看。良久云。買賣不當價。拊掌一下。
潭州南臺道遵禪師(凡二)
示眾云。從上宗乘。合作么生提綱。合作么生言論。將佛法兩字。當得么。雖然如是。細不通風。大通車馬。若約理化門中。一言啟口。振動乾坤。山河大地。海晏河清。三世諸佛。說法現前。若也分明。古佛殿前。同登彼岸。
僧問牛頭未見四祖時如何。師云。著衣吃飯。云見后如何。師云。缽盂掛壁上。
南嶽般若啟柔禪師(凡二)
上堂聞板聲。乃云。善哉三下板。知識盡來參。既善知時節。吾今不再三。
僧問。西天以蠟人為驗。此土以何為驗。師云。新羅人草鞋。
信州鵝湖云震禪師(凡一)
僧問。如何是佛。師云。阇梨不是。
云如何是鵝湖家風。師云。客是主人相師。云恁
【現代漢語翻譯】 現代漢語譯本 萬家。
師父臨終示寂時，向大眾開示說：『老僧我四十年來，不能將萬法打成一片。』說完就圓寂了。
韶州雲門法球禪師（共一次）
向大眾開示說：『一法是這樣，諸法也是這樣。萬種差別，千種不同，都不離開我們的一寸方寸之心。各位禪者，如果能明白這個道理，就能將十方世界，一時拈起，放在各位的眼睫毛上。百千諸佛，在眼睫毛上，轉大法輪，各自涌現身形，在虛空中，顯現十八種變化，為三世諸佛說法。各位還看見了嗎？如果說沒看見，可惜了父母所生的眼睛。如果說看見了，那麼又是什麼面目呢？試著當著大眾說出來看看。』良久，說：『買賣不合算啊。』拍了一下手。
潭州南臺道遵禪師（共兩次）
向大眾開示說：『從上的宗門，應該如何提綱挈領？應該如何言論？將佛法這兩個字，能擔當得了嗎？雖然是這樣，細微之處，連風都透不過；廣大之處，連車馬都能通過。如果從理化門中來說，一句話說出口，就能震動乾坤，山河大地，海晏河清，三世諸佛，說法現前。如果能明白這個道理，就能在古佛殿前，一同登上彼岸。』
有僧人問：『牛頭慧融禪師（Niutou Huirong）未見四祖道信禪師（Sizu Daoxin）時如何？』師父說：『著衣吃飯。』僧人問：『見后如何？』師父說：『缽盂掛在墻壁上。』
南嶽般若啟柔禪師（共兩次）
上堂時聽到打板的聲音，於是說：『好啊，這三下板聲，讓求道的知識分子都來參禪。既然已經很好地知道時節因緣，我今天就不再多說了。』
有僧人問：『西天用蠟人來驗證，我們這裡用什麼來驗證？』師父說：『新羅人的草鞋。』
信州鵝湖云震禪師（共一次）
有僧人問：『如何是佛？』師父說：『你不是。』
僧人問：『如何是鵝湖的家風？』師父說：『客人是主人的老師。』僧人問：『這樣……』
【English Translation】 English version Wan Jia.
When the Master was about to enter Parinirvana, he addressed the assembly, saying, 'This old monk has been unable to forge everything into one piece for forty years.' After saying this, he passed away peacefully.
Zen Master Fayun Faqiu of Yunmen, Shaozhou (Total of one)
Addressing the assembly, he said, 'One dharma is like this, and all dharmas are also like this. Myriad differences and thousands of distinctions do not depart from this square inch of our minds. All you Zen practitioners, if you can understand this, you can pick up the entire ten directions of the world at once and place it on the eyelashes of everyone. Hundreds of thousands of Buddhas, on the eyelashes, turn the great Dharma wheel, each emerging in form, appearing in the void, manifesting the eighteen transformations, and expounding the Dharma for the Buddhas of the three times. Do you all see it? If you say you don't see it, it's a pity for the eyes given by your parents. If you say you see it, then what is its face? Try to say it in front of the assembly.' After a long pause, he said, 'The transaction is not worth the price.' He clapped his hands once.
Zen Master Nantai Daozun of Tanzhou (Total of two)
Addressing the assembly, he said, 'How should the ancestral school from above establish its principles? How should it be discussed? Can the two words 'Buddha Dharma' bear the responsibility? Although it is like this, it is so subtle that even the wind cannot penetrate; it is so vast that even carriages and horses can pass through. If speaking from the perspective of the principle of transformation, one word spoken can shake the universe, mountains, rivers, and the great earth, bringing peace to the seas and clarity to the rivers, and the Buddhas of the three times will appear to expound the Dharma. If you understand this clearly, you can ascend to the other shore together in front of the ancient Buddha hall.'
A monk asked, 'What was it like for Niutou Huirong (牛頭慧融) before he met the Fourth Patriarch Daoxin (四祖道信)?' The Master said, 'Wearing clothes and eating food.' The monk asked, 'What was it like after he met him?' The Master said, 'The bowl is hanging on the wall.'
Zen Master Prajna Qirou of Nanyue (Total of two)
Upon hearing the sound of the board during the Dharma talk, he said, 'Excellent, these three strikes of the board bring all knowledgeable seekers to participate in Chan. Since the timing is well known, I will not repeat myself today.'
A monk asked, 'The Western Lands use wax figures for verification; what do we use here for verification?' The Master said, 'Straw sandals of the Silla people.'
Zen Master Ehu Yunzhen of Xinzhou (Total of one)
A monk asked, 'What is Buddha?' The Master said, 'You are not.'
The monk asked, 'What is the family style of Ehu?' The Master said, 'The guest is the teacher of the host.' The monk said, 'Like that...'
么則謝師周旋去也。師云。難下陳蕃之榻。
廬州天王徽禪師(凡二)
僧問。如何是一大藏教。師云。高座不曾登。云登后如何。師云。三段不同。今當第一。向下文長。付在來日。東家籬西家壁。自己分上。合作么生。僧無對。師便打。
僧問。如何是從天降下。師云。風雨順時。云如何是從地涌出。師云。稻麻竹𥯤。
深明二上座(凡二)
因聞僧問法眼。如何是色。法眼豎起拂子。或云。雞冠花。或云。貼肉汗衫。
二師特特遠訪。遂問。承聞和尚。有三種色語。是否。眼云是。深云。鷂子過新羅。便歸眾。
時李後主在座下。不肯。乃白法眼。寡人來日。為致茶筵。請此二人。重新問話。明日茶筵罷。備彩一箱。劍一口。謂二師曰。上座問話。若問得是。奉賞雜彩。若問不是。只賜一劍。法眼既升座。深復出問。今日奉來問話。師還許也無。眼云。許。深云。鷂子過新羅。捧彩便行。
大眾一時散去。時法燈作維那。乃鳴鐘集眾僧堂前。勘二師。眾既集。法燈問。承聞二上座。久在雲門。有甚奇特因緣。舉一兩則來。商量看。深云。古人道。白鷺下田千點雪。黃鶯上樹一枝花。維那作么生商量。燈擬議。深打一坐具。便歸眾。
二上座。到淮河。
【現代漢語翻譯】 現代漢語譯本 僧：那麼謝師（感謝老師）就此告辭了。師：難以放下陳蕃（東漢名士，以禮賢下士著稱）的床榻（指不願輕易送客）。
廬州天王徽禪師(凡二)
僧：如何是一大藏教（佛教全部經典）？師：高座不曾登（指未曾講經說法）。僧：登后如何？師：三段不同，今當第一（指說法有不同階段，現在是第一階段），向下文長，付在來日（指後面的內容很長，留待以後再說），東家籬西家壁（指各不相干），自己分上，合作么生（指自己應該如何修行）？僧無對。師便打。
僧：如何是從天降下？師：風雨順時。云如何是從地涌出？師：稻麻竹𥯤（指各種農作物）。
深明二上座(凡二)
因聞僧問法眼（法眼文益禪師），如何是色（佛教用語，指一切可見之物）？法眼豎起拂子（禪宗常用的法器）。或云：雞冠花，或云：貼肉汗衫（指對『色』的不同比喻）。
二師特特遠訪，遂問：承聞和尚（對僧人的尊稱）有三種色語，是否？眼云是。深云：鷂子過新羅（比喻事情不相干，或說話不著邊際），便歸眾。
時李後主（南唐後主李煜）在座下，不肯，乃白法眼：寡人（古代君王的自稱）來日，為致茶筵（準備茶宴），請此二人，重新問話。明日茶筵罷，備彩一箱，劍一口，謂二師曰：上座（對僧人的尊稱）問話，若問得是，奉賞雜彩，若問不是，只賜一劍。法眼既升座，深復出問：今日奉來問話，師還許也無？眼云：許。深云：鷂子過新羅，捧彩便行。
大眾一時散去。時法燈作維那（寺院中的一種職務，負責維持秩序），乃鳴鐘集眾僧堂前，勘二師（考察兩位僧人）。眾既集，法燈問：承聞二上座，久在雲門（雲門宗），有甚奇特因緣，舉一兩則來，商量看。深云：古人道，白鷺下田千點雪，黃鶯上樹一枝花。維那作么生商量？燈擬議，深打一坐具（僧人坐禪用的墊子），便歸眾。
二上座，到淮河。
【English Translation】 English version Monk: Then, I, Xie Shi (thanking the teacher), will take my leave. Teacher: It's difficult to lower Chen Fan's (a famous figure in the Eastern Han Dynasty known for his courteous treatment of scholars) couch (implying reluctance to see the guest off easily).
Zen Master Hui of Tianwang Temple in Luzhou (Two instances)
Monk: What is the entire Tripitaka (the complete collection of Buddhist scriptures)? Teacher: I have never ascended the high seat (referring to not having lectured on the scriptures). Monk: What about after ascending? Teacher: The three stages are different; now is the first stage (referring to different stages of teaching, now is the first stage). The text below is long, to be continued another day (referring to the following content being lengthy, to be discussed later). The east house's fence, the west house's wall (referring to being unrelated to each other), on one's own part, what should one do (referring to how one should cultivate oneself)? The monk had no answer. The teacher then struck him.
Monk: How does it descend from the sky? Teacher: The wind and rain are timely. Monk: How does it spring forth from the earth? Teacher: Rice, hemp, bamboo, and rushes (referring to various crops).
The Two Senior Monks, Shen and Ming (Two instances)
It was heard that a monk asked Fayan (Zen Master Fayan Wenyi), 'What is 'form' (rupa, a Buddhist term referring to all visible objects)?' Fayan raised his whisk (a common tool used in Zen Buddhism). Some say: 'A cockscomb flower,' or 'A sweat-soaked undershirt' (referring to different metaphors for 'form').
The two monks made a special long-distance visit and asked: 'We have heard that the Abbot (a respectful term for monks) has three kinds of statements about 'form,' is that so?' Fayan said yes. Shen said: 'A hawk flies past Silla (an analogy for things being irrelevant or speaking off-topic),' and then returned to the assembly.
At that time, Li Houzhu (Li Yu, the last ruler of the Southern Tang Dynasty) was in attendance and disagreed. He said to Fayan: 'I (the royal 'we') will prepare a tea banquet tomorrow and invite these two to ask questions again.' After the tea banquet the next day, he prepared a box of colored silks and a sword, and said to the two monks: 'If your question is correct, you will be rewarded with the colored silks; if it is not, you will only be given the sword.' After Fayan ascended the seat, Shen asked again: 'Today, we are here to ask questions; will the teacher allow it?' Fayan said: 'Yes.' Shen said: 'A hawk flies past Silla,' and took the colored silks and left.
The crowd dispersed at once. At that time, Fadeng was serving as the director (a position in the monastery responsible for maintaining order), and he rang the bell to gather the monks in front of the hall to examine the two monks. After the assembly gathered, Fadeng asked: 'We have heard that the two senior monks have been at Yunmen (Yunmen School) for a long time. What special circumstances do you have? Bring up one or two to discuss.' Shen said: 'The ancients said, 'White herons descend on the fields, a thousand points of snow; yellow orioles perch on the trees, a branch of flowers.' How does the director discuss this?' Fadeng hesitated, and Shen struck a sitting mat (a cushion used by monks for meditation) and returned to the assembly.
The two senior monks arrived at the Huai River.
見人牽網。有魚從網透出。深云。明兄。俊哉。一似個衲僧。明云。雖然如此。爭如當初不撞入網羅好。深云。明兄。你欠悟在。明至中夜。方省。
饒州薦福古禪師(凡三)
師望雲門百餘歲。因閱其錄。發明己見。即為之嗣。
示眾云。三世諸佛。仰望不及。天下祖師。結舌有分。知有者。善自保任。未知有者。不休何待。
示眾云。劍去遠矣。爾方刻舟。便下座。
示眾。舉百丈恒和尚。有時上堂。眾才集。便云。喫茶去。
有時眾才集。便云。珍重。
有時眾才集。便云。歇。便下座。往往多用此時節因緣。
后自作一頌。頌此三轉因緣云。百丈有三訣。喫茶珍重歇。直下便承當。敢保君未徹。
大眾。只如恒和尚。作此一頌。且道。見處如何。還知得失么。據他三度上堂時。恰似個好人。後來作此一頌。恰似面上雕兩行字。若是通人達士。舉起便知。後學初機。難為揀辨。老僧與你。從頭注出。百丈有三訣。賊身已露。喫茶珍重歇。贓物出來。直下便承當。敢保君未徹。大似抱贓判事。雖然如此。諸仁者。若具擇法眼。方能證明。如或邪正未分。可謂顢頇佛性。更須博問賢良。可惜虛生浪死。
福州長慶慧棱禪師法嗣
泉州招慶道匡
【現代漢語翻譯】 現代漢語譯本 有人看見別人拉網，一條魚從網中逃脫。深云（僧人名）說：『明兄（僧人名），真俊啊！簡直像個衲僧（指僧人）。』明云（僧人名）說：『雖然如此，怎如當初不撞入網羅好呢？』深云（僧人名）說：『明兄（僧人名），你還欠缺領悟啊。』明（僧人名）直到半夜，才醒悟。
饒州薦福古禪師(凡三)
古禪師仰慕雲門（禪宗大師）很久了，因為閱讀他的語錄，發明了自己的見解，就繼承了他的衣缽。
示眾說：『三世諸佛（過去、現在、未來一切諸佛），仰望也趕不上。天下祖師（歷代禪宗祖師），都有說不出的苦衷。知道有這個的，好好地保持它。不知道有的，不停止追問還等待什麼？』
示眾說：『劍已經離去了很久，你們才來刻舟求劍。』說完就下座。
示眾。舉百丈恒和尚（禪宗大師）的例子，有時上堂說法，大眾才聚集，他就說：『喫茶去（去喝茶吧）。』
有時大眾才聚集，他就說：『珍重（保重）。』
有時大眾才聚集，他就說：『歇（休息吧）。』就下座。往往多次使用這種時節因緣。
後來自己作了一首頌，讚頌這三次轉變的因緣，說：『百丈有三訣，喫茶珍重歇。直下便承當，敢保君未徹。』
大眾，就如恒和尚（禪宗大師）作這首頌，且說，他的見解如何？還知道得失嗎？依他三次上堂時，恰似個好人。後來作這首頌，恰似臉上雕了兩行字。若是通達的人，舉起便知道。後學初學者，難以分辨。老僧我與你們，從頭註釋出來。百丈有三訣，賊身已經暴露。喫茶珍重歇，贓物都出來了。直下便承當，敢保君未徹。』大似抱著贓物來判案。雖然如此，諸位仁者，若具有擇法眼，才能證明。如果邪正不分，可謂是糊塗佛性。更須廣泛地詢問賢良，可惜虛度一生，白白死去。
福州長慶慧棱禪師法嗣
泉州招慶道匡
【English Translation】 English version Someone saw others pulling a net, and a fish escaped from the net. Shenyun (a monk's name) said: 'Brother Ming (a monk's name), how clever! Just like a Buddhist monk.' Mingyun (a monk's name) said: 'Even so, how could it be better than not running into the net in the first place?' Shenyun (a monk's name) said: 'Brother Ming (a monk's name), you are still lacking in understanding.' Ming (a monk's name) didn't realize it until midnight.
Zen Master Gu of Jianfu Temple in Raozhou (Three examples)
The Zen master admired Yunmen (a Zen master) for a long time. After reading his records, he developed his own views and succeeded him.
He addressed the assembly, saying: 'The Buddhas of the three worlds (past, present, and future Buddhas) cannot be reached by looking up to them. The ancestral teachers of the world (successive Zen masters) all have their unspeakable difficulties. Those who know this should take good care of it. Those who do not know it, what are you waiting for if you don't stop asking?'
He addressed the assembly, saying: 'The sword has been gone for a long time, and you are only now trying to carve the boat to find it.' Then he stepped down from the seat.
He addressed the assembly. He cited the example of Zen Master Baizhang Heng, who sometimes went to the hall to preach. As soon as the assembly gathered, he would say: 'Go have tea.'
Sometimes, as soon as the assembly gathered, he would say: 'Take care.'
Sometimes, as soon as the assembly gathered, he would say: 'Rest.' Then he would step down from the seat. He often used this opportunity.
Later, he composed a verse to praise these three turning points, saying: 'Baizhang has three secrets: go have tea, take care, rest. If you accept it directly, I dare say you haven't understood it thoroughly.'
Everyone, just like Zen Master Heng composing this verse, let's say, what is his view? Do you know the gains and losses? According to his three times in the hall, he seems like a good person. Later, composing this verse is like carving two lines of words on his face. If he is a knowledgeable person, he will know it as soon as he raises it. It is difficult for beginners to distinguish. I, the old monk, will annotate it for you from the beginning. Baizhang has three secrets: the thief's body has been exposed. Go have tea, take care, rest: the stolen goods have all come out. If you accept it directly, I dare say you haven't understood it thoroughly.' It's like judging a case with stolen goods in hand. Even so, everyone, if you have the eye to choose the Dharma, you can prove it. If you can't distinguish between right and wrong, you can be said to have a muddled Buddha-nature. You must ask the wise widely, it is a pity to waste your life and die in vain.
Dharma Successor of Zen Master Huileng of Changqing Temple in Fuzhou
Dao Kuang of Zhaoqing Temple in Quanzhou
禪師(凡四)
潮州人也。示眾云。聲前薦得。辜負平生。句后投機。殊乖道體。且道。從來合作么生。
示眾云。招慶今日。與諸人一時道卻。還知落處么。
有僧出雲。大眾一時散去。還稱師意也無。師云。好與三十拄杖。僧作禮。師云。雖有盲龜之意。且無曉月之程。
時有僧問。如何是曉月之程。師云。此是盲龜之意。
云如何是沙門行。師云。非行不行。
云如何是祖師西來意。師云。蚊子上鐵牛。
師在長慶。作桶頭。常與眾僧語話。
一日長慶入寮。見。乃問。你終日口嘮嘮地。作甚麼。師云。一日不作。一日不食。慶雲。與么則磨弓錯箭去也。師云。專待尉遲來。慶雲。尉遲來時如何。師云。教伊筋骨遍地。眼睛突出。慶便出去。
僧問。如何是佛法大意。師云。七顛八倒。
問如何是招慶家風。師云。清貧長樂。濁富多憂。
福州報慈光云禪師(凡三)
閩王問。報慈與神泉。相去遠近。師云。若說遠近。不如親到。
師問。大王日應千差。是甚麼心。王云。甚麼處得心來。師云。豈有無心者。王云。那邊事作么生。師云。請向那邊問。王云。大師謾別人即得。師休去。
示眾云。瘥病之藥。不假驢䭾。
【現代漢語翻譯】 現代漢語譯本 潮州人也。禪師開示大眾說：『在聲音之前就領悟，辜負了一生的努力。在語句之後才投機，就太不符合道的本體了。』那麼，究竟應該如何做才算合拍呢？ 禪師開示大眾說：『招慶寺今天和各位一起說破這件事，還知道落腳點在哪裡嗎？』 有僧人出來問道：『大眾一時都散去，還合您的心意嗎？』禪師說：『應該給你三十拄杖。』僧人作禮。禪師說：『雖有盲龜浮木之意，卻沒有曉月當空的過程。』（盲龜浮木：典出佛經，比喻極其難得的機緣。） 當時有僧人問：『什麼是曉月當空的過程？』禪師說：『這就是盲龜浮木之意。』 （僧人）問：『什麼是沙門（出家修行的人）的修行？』禪師說：『非行，非不行。』 （僧人）問：『什麼是祖師西來意（達摩祖師從西方來到中國的本意）？』禪師說：『蚊子上鐵牛。』（比喻徒勞無功） 禪師在長慶寺，擔任管理水桶的職務，經常和眾僧談話。 一天，長慶禪師進入他的房間，看見他在那裡。於是問道：『你整天嘮嘮叨叨地，在做什麼？』禪師說：『一日不勞作，一日不吃飯。』長慶禪師說：『這樣說來，你就是磨弓錯箭了。』禪師說：『專門等待尉遲（唐朝大將尉遲恭）來。』長慶禪師說：『尉遲恭來時如何？』禪師說：『教他筋骨遍地，眼睛突出。』長慶禪師便出去了。 僧人問：『如何是佛法大意？』禪師說：『七顛八倒。』 問：『如何是招慶寺的家風？』禪師說：『清貧長樂，濁富多憂。』 福州報慈光云禪師 閩王（福建地方的統治者）問：『報慈寺和神泉寺，相距遠近？』禪師說：『如果說遠近，不如親自到那裡。』 禪師問：『大王每天應對各種事務，用的是什麼心？』閩王說：『從哪裡得到心來？』禪師說：『難道有無心的人嗎？』閩王說：『那邊的事怎麼樣？』禪師說：『請向那邊問。』閩王說：『大師欺騙別人還可以。』禪師便不再說話。 禪師開示大眾說：『治病的藥，不需要驢子馱。』
【English Translation】 English version A monk from Chaozhou. He addressed the assembly, saying, 'To understand before the sound, is to waste a lifetime. To speculate after the statement, is greatly contrary to the essence of the Tao. So, how should one act to be in harmony?' He addressed the assembly, saying, 'Today, Zhaoqing (name of the temple) speaks this matter through with everyone. Do you know where it lands?' A monk came forward and asked, 'If the assembly disperses all at once, does that accord with your intention?' The Zen master said, 'You deserve thirty blows of the staff.' The monk bowed. The Zen master said, 'Although there is the intention of the blind turtle and the floating wood (a metaphor from the Buddhist scriptures for an extremely rare opportunity), there is no process of the bright moon.' At that time, a monk asked, 'What is the process of the bright moon?' The Zen master said, 'This is the intention of the blind turtle and the floating wood.' The monk asked, 'What is the practice of a Shramana (a wandering ascetic or monk)?' The Zen master said, 'Neither practice, nor non-practice.' The monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Zen master said, 'A mosquito on an iron ox.' (a metaphor for futile effort) The Zen master was at Changqing Temple, working as a bucket manager, and often talked with the monks. One day, Zen Master Changqing entered his room and saw him there. So he asked, 'What are you doing, chattering away all day?' The Zen master said, 'If I don't work for a day, I don't eat for a day.' Zen Master Changqing said, 'In that case, you are sharpening a bow and fitting the wrong arrow.' The Zen master said, 'I am especially waiting for Yuchi (Yuchi Gong, a famous general of the Tang Dynasty) to come.' Zen Master Changqing said, 'What if Yuchi comes?' The Zen master said, 'I will teach him to have his bones scattered all over the ground and his eyes bulging out.' Changqing then left. A monk asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'Seven upside down, eight reversed.' Asked, 'What is the family style of Zhaoqing Temple?' The Zen master said, 'Poverty and happiness, wealth and worry.' Zen Master Guangyun of Bao Ci Temple in Fuzhou The Prince of Min (the ruler of the Fujian region) asked, 'How far apart are Bao Ci Temple and Shenquan Temple?' The Zen master said, 'If you talk about distance, it's better to go there yourself.' The Zen master asked, 'What mind does Your Majesty use to deal with the myriad affairs of the day?' The Prince of Min said, 'Where does one get a mind from?' The Zen master said, 'Is there anyone without a mind?' The Prince of Min said, 'What about the affairs over there?' The Zen master said, 'Please ask over there.' The Prince of Min said, 'It's alright to deceive others, Master.' The Zen master stopped speaking. The Zen master addressed the assembly, saying, 'The medicine for curing illness does not need a donkey to carry it.'
若據如今。各自歸堂好。
師問僧。甚處來。云臥龍。師云。在彼多少時。云經冬過夏。師云。龍門無宿客。因甚麼在彼許多時。雲師子窟中無異獸。師云。汝試作師子吼看。云若作師子吼。即無和尚去。師云。念汝新到。放汝三十棒。
雪竇云。奇怪諸禪德。若平展。則兩不相傷。若據令。則彼此俱險。還檢點得出么。
婺州報恩寶資禪師(凡二)
僧問。波騰鼎沸。起必全真。未審古人意旨如何。師叱之。僧云。恁么則造次也。師云。你話墮也。
又云。我話亦墮。汝作么生。僧無對。
師令侍者。取西橋水。灌東邊蓮盆。侍者灌了。師云。灌何處。者云。東邊蓮盆。師顧旁僧云。是真實。是妄語。
襄州鷲嶺明遠禪師(凡三)
長慶問師。汝名甚麼。師云。明遠。慶雲。那邊事作么生。師云。明遠退兩步。慶雲。你無端退兩步作么。師無語。慶代云。若不退兩步。爭知明遠。師於是喻旨。
僧問。無一法目前。應用無差。時如何。師以手卓火。其僧有省。
福州石佛靜禪師(凡一)
示眾云。素面相呈。猶兼脂粉。縱離忝過。猶有負𠎝。諸人作么生體悉。
福州仙天守玭禪師(凡一)
僧問。十二時中。常在底人。還消得人
【現代漢語翻譯】 現代漢語譯本： 如果按照現在的規矩，大家都各自回禪堂休息吧。
禪師問僧人：『從哪裡來？』僧人回答：『臥龍（地名）。』禪師問：『在那裡待了多久？』僧人回答：『經過了冬天和夏天。』禪師說：『龍門沒有留宿的客人，為什麼你在那裡待了這麼久？』僧人回答：『獅子洞中沒有其他的野獸。』禪師說：『你試著作一聲獅子吼給我聽聽。』僧人回答：『如果我作獅子吼，就沒有和尚（指禪師）離開了。』禪師說：『念在你剛來，放你三十棒。』
雪竇禪師說：『奇怪啊，各位禪德。如果平平淡淡地展開，那麼雙方都不會受到傷害。如果按照規矩來，那麼彼此都會有危險。你們能檢查出來嗎？』
婺州報恩寶資禪師（共兩則）
僧人問：『波濤洶涌，鼎水沸騰，興起時必定完全真實，不知道古人的意旨如何？』禪師呵斥他。僧人說：『這麼說就是太草率了。』禪師說：『你的話落入窠臼了。』
禪師又說：『我的話也落入窠臼了，你怎麼辦？』僧人無言以對。
禪師讓侍者取西橋的水，澆灌東邊的蓮花盆。侍者澆灌完畢。禪師問：『澆灌在哪裡？』侍者回答：『東邊的蓮花盆。』禪師看著旁邊的僧人說：『這是真實的，還是虛妄的？』
襄州鷲嶺明遠禪師（共三則）
長慶禪師問：『你叫什麼名字？』僧人回答：『明遠。』長慶禪師問：『那邊的事情怎麼樣？』僧人回答：『明遠退後兩步。』長慶禪師問：『你無緣無故退後兩步做什麼？』僧人無語。長慶禪師代答說：『如果不退後兩步，怎麼知道是明遠呢？』僧人於是領悟了禪師的旨意。
僧人問：『沒有一法在眼前，應用時沒有差別，這時如何？』禪師用手點燃火。那位僧人有所領悟。
福州石佛靜禪師（共一則）
禪師開示大眾說：『素面朝天，還兼帶脂粉。縱然離開了過錯，還有虧欠。各位如何體會？』
福州仙天守玭禪師（共一則）
僧人問：『十二時辰中，常在的人，還能承受得了嗎？』
【English Translation】 English version: If according to the current rules, everyone should return to their meditation hall to rest.
The master asked a monk: 'Where do you come from?' The monk replied: 'Wolong (place name).' The master asked: 'How long have you been there?' The monk replied: 'I've spent winter and summer.' The master said: 'Longmen has no overnight guests, why have you been there for so long?' The monk replied: 'There are no other beasts in the lion's den.' The master said: 'Try to roar like a lion for me.' The monk replied: 'If I roar like a lion, the abbot (referring to the master) will be gone.' The master said: 'Considering you are new here, I will spare you thirty blows.'
Xuedou said: 'Strange, all you Chan practitioners. If it unfolds plainly, then neither side will be harmed. If according to the rules, then both sides will be in danger. Can you examine it?'
Chan Master Baozi of Bao'en Temple in Wuzhou (two cases in total)
A monk asked: 'Waves surge and the cauldron boils, arising must be completely true, I wonder what the ancient people's intention is?' The master scolded him. The monk said: 'Then it is too rash.' The master said: 'Your words have fallen into a cliché.'
The master also said: 'My words have also fallen into a cliché, what do you do?' The monk had no reply.
The master ordered the attendant to take water from the West Bridge and water the lotus pot on the east side. The attendant watered it. The master asked: 'Where did you water?' The attendant replied: 'The lotus pot on the east side.' The master looked at the monks beside him and said: 'Is this true or false?'
Chan Master Mingyuan of Jiuling Mountain in Xiangzhou (three cases in total)
Chan Master Changqing asked: 'What is your name?' The monk replied: 'Mingyuan.' Chan Master Changqing asked: 'How are things over there?' The monk replied: 'Mingyuan takes two steps back.' Chan Master Changqing asked: 'Why do you take two steps back for no reason?' The monk was speechless. Chan Master Changqing replied on his behalf: 'If you don't take two steps back, how would you know it's Mingyuan?' The monk then understood the master's intention.
A monk asked: 'There is not a single dharma in front of me, and there is no difference in application, what is it like at this time?' The master lit a fire with his hand. That monk had some understanding.
Chan Master Jing of Stone Buddha Temple in Fuzhou (one case in total)
The master instructed the assembly, saying: 'Presenting a plain face still includes powder. Even if you leave behind faults, there are still debts. How do you all understand?'
Chan Master Shoupin of Xiantian Temple in Fuzhou (one case in total)
A monk asked: 'The person who is always present in the twelve periods of the day, can they still bear it?'
天供養也無。師云。消不得。云爲甚麼消不得。師云。為伊常在。云只如不常在底人。還消得么。師云驢年。
杭州傾心法瑫禪師(凡二)
示眾。良久云。大眾不待一句語。便歸堂去。還有紹繼宗風分也無。若有人酬得。這裡與諸人為怪笑。若無人酬得。諸人與這裡為怪笑。
僧問。承古有言。不斷煩惱。而入涅槃。此意如何。師云。又是發人業。云如何得不發人業去。師云。汝話墮也。
新羅龜山和尚(凡一)
師舉。裴相國問僧。看甚麼經。云無言童子經。裴云。有幾卷。云兩卷。裴云。既是無言。為甚有經兩卷。僧無對。
師代云。若論無言。非唯兩卷。
大傳王公延彬(凡三)
因入佛殿。指缽盂。問殿主。這個是甚麼缽。主云。藥師缽。公云。只聞有降龍缽。主云。待有龍即降。公云。忽遇拏雲㸕霧來時。又作么生。云他亦不顧。公云。話墮也。
玄沙云。盡你神力走。向甚麼處去 保福展云。皈依佛法僧 雲門云。他日生天。莫辜負老僧。
王與長慶語話次。慶舉。雪峰見僧來。豎起拂子。僧便出去。
慶雲。若據此僧。合喚回與一頓棒。公云。和尚是甚麼心行。慶雲。洎合放過。
公到招慶。煎茶次。時朗上座。與明招
【現代漢語翻譯】 現代漢語譯本 僧：天上的供養也沒有嗎？ 師：消受不了。 僧：為什麼消受不了？ 師：因為它是常在的。 僧：如果是不常在的人，還能消受嗎？ 師：驢年去吧（指不可能）。
杭州傾心法瑫禪師(共二則)
示眾：良久后說，『各位，不等我說一句話，就回禪堂去了。還有繼承宗風的份嗎？如果有人能回答得上，我就和大家一起覺得奇怪好笑。如果沒有人能回答得上，大家就覺得我奇怪好笑。』
僧問：『承蒙古人有言，不斷煩惱，而入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），此話是什麼意思？』 師：『又是引發人的業。』 僧：『如何才能不引發人的業呢？』 師：『你這話落入窠臼了。』
新羅龜山和尚(共一則)
師舉例：裴相國問僧人，『看什麼經？』 僧人答：『《無言童子經》。』 裴相國問：『有幾卷？』 僧人答：『兩卷。』 裴相國問：『既然是無言，為什麼有經兩卷？』 僧人無言以對。
師代答說：『如果說無言，又何止兩卷。』
大傳王公延彬(共三則)
因進入佛殿，指著缽盂（Bōyú，佛教僧侶用具，食器），問殿主，『這個是什麼缽？』 殿主答：『藥師缽。』 王公問：『只聽說過降龍缽。』 殿主答：『等有龍了就降。』 王公問：『如果遇到拏雲㸕霧（ná yún nòng wù，興云布霧）的時候，又該怎麼辦？』 殿主答：『它也不管。』 王公說：『話落入窠臼了。』
玄沙說：『用盡你的神力逃走，又能逃到哪裡去？』 保福展說：『皈依佛法僧（guī yī fó fǎ sēng，佛教用語，指歸順依靠佛、法、僧三寶）。』 雲門說：『他日生天，不要辜負老僧。』
王公與長慶禪師談話時，長慶禪師舉例：雪峰禪師見僧人來，豎起拂子（fú zi，佛教法器）。僧人便出去了。
長慶禪師說：『如果按照這個僧人，應該叫他回來打一頓。』 王公問：『和尚是什麼心行？』 長慶禪師說：『本該放過他。』
王公到招慶寺，正在煎茶，當時朗上座和明招
【English Translation】 English version Monk: Are there no heavenly offerings either? Master: Cannot be consumed. Monk: Why cannot it be consumed? Master: Because it is always present. Monk: If it is someone who is not always present, can it be consumed? Master: In the year of the donkey (meaning never).
Zen Master Qianxin Fa Tao of Hangzhou (Two cases)
Addressing the assembly: After a long pause, he said, 'Everyone, without waiting for a single word from me, you return to the meditation hall. Is there anyone who can inherit the spirit of our school? If someone can answer, I will find it strange and laugh with you all. If no one can answer, you will all find me strange and laugh.'
A monk asked: 'It is said that the ancients said, 'Entering Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death) without cutting off afflictions.' What does this mean?' Master: 'It is again causing people's karma.' Monk: 'How can one avoid causing people's karma?' Master: 'Your words have fallen into a cliché.'
Korean Master Guishan (One case)
The Master cited: Prime Minister Pei asked a monk, 'What sutra are you reading?' The monk replied, 'The Sutra of the Silent Boy.' Prime Minister Pei asked, 'How many volumes are there?' The monk replied, 'Two volumes.' Prime Minister Pei asked, 'Since it is silent, why are there two volumes of sutra?' The monk had no answer.
The Master answered on his behalf: 'If we are talking about silence, it is more than just two volumes.'
Great Minister Wang Gong Yanbin (Three cases)
Once, upon entering the Buddha hall, he pointed to the alms bowl (Bōyú, a utensil used by Buddhist monks, a food container) and asked the hall master, 'What is this bowl?' The hall master replied, 'The Medicine Buddha's bowl.' The Duke asked, 'I have only heard of the Dragon-Subduing Bowl.' The hall master replied, 'We'll subdue it when there's a dragon.' The Duke asked, 'What if it encounters the manipulation of clouds and mist (ná yún nòng wù, conjuring clouds and mist)?' The hall master replied, 'It wouldn't care.' The Duke said, 'Your words have fallen into a cliché.'
Xuansha said, 'Exhaust all your divine power to run, where can you run to?' Baofu Zhan said, 'Take refuge in the Buddha, the Dharma, and the Sangha (guī yī fó fǎ sēng, Buddhist term, referring to relying on the Three Jewels of Buddhism: Buddha, Dharma, and Sangha).' Yunmen said, 'When you are reborn in heaven in the future, do not let down this old monk.'
When Duke Wang was talking with Zen Master Changqing, Zen Master Changqing cited: Zen Master Xuefeng saw a monk coming and raised his whisk (fú zi, a Buddhist instrument). The monk then left.
Zen Master Changqing said, 'According to this monk, he should be called back and given a beating.' The Duke asked, 'What is the heart-mind of the Venerable?' Zen Master Changqing said, 'He should have been let go.'
Duke Wang arrived at Zhaoqing Temple and was brewing tea. At that time, the Venerable Lang and Mingzhao
把銚。忽翻卻茶銚。公見乃問。茶爐下是甚麼。朗云。捧爐神。公云。既是捧爐神。為甚麼翻卻茶銚。朗云。事官千日。失在一朝。公拂袖而出。招云。朗上座。吃卻招慶飯了。卻向江外打野榸。朗云。你又作么生。招云。非人得其便。
雪竇云。當時但踏倒茶爐 大溈喆云。王太傅。大似相如奪璧。怒髮衝冠。明招也是忍俊不禁。難逢快便。大溈若作朗上座。當時見問。但呵呵大笑。何故。見之不取。千載難忘。
漳州保福從展禪師法嗣
泉州招慶省僜禪師(凡一)
同保福。入佛殿。睹佛像。福舉手問師。佛與么。意作么生。師云。和尚也是橫身。福云。一橛我自取。師云。和尚不唯橫身。福然之。
漳州報恩熙禪師(凡一)
為保福。往王太傅宅。下書。王問。漳南和尚。近日還為人么。師云。若道為人。即屈著和尚。若道不為人。又屈著太傅。王云。何不道取一句。待鐵牛能嚙草。木馬解含煙。師云。某甲惜口吃飯。
王良久。又問。驢來馬來。師云。驢馬不同途。王云。爭得到這裡。師云。謝太尉領話。
福州鼓山神晏國師法嗣
金陵凈德慧悟禪師(凡一)
福州人也。僧問。如何是大道。師云。我無小徑。云如何是小徑。師云。我不知有
【現代漢語翻譯】 現代漢語譯本： 朗云禪師在燒水。忽然，他不小心把茶銚（chá yáo，一種有柄有嘴的煮水用具）弄翻了。招慶禪師看見了，就問：『茶爐下面是什麼？』朗云禪師回答：『是捧爐神。』招慶禪師說：『既然是捧爐神，為什麼還會把茶銚弄翻呢？』朗云禪師說：『事官千日，失在一朝。』招慶禪師拂袖而去，然後又回頭招呼道：『朗上座（lǎng shàng zuò，對僧人的尊稱），你吃了招慶寺的飯，卻跑到江外去打野榸（dǎ yě chái，比喻不守規矩，到處亂跑）！』朗云禪師反問道：『你又想怎麼樣？』招慶禪師說：『非人得其便。』
雪竇禪師評論說：『當時就應該踏倒茶爐。』大溈喆（dà wéi zhé）禪師評論說：『王太傅（wáng tài fù）的做法，很像藺相如完璧歸趙，怒髮衝冠。明招禪師也是忍不住笑了出來，真是難得的痛快。』大溈禪師如果是朗上座，當時被問到，只會呵呵大笑。為什麼呢？因為『見之不取，千載難忘』。
漳州保福從展禪師法嗣
泉州招慶省僜（quán zhōu zhāo qìng shěng dèng）禪師（凡一則）
招慶省僜禪師與保福禪師一同進入佛殿，看到佛像。保福禪師舉手問他：『佛與么（fó yǔ me，佛是這樣的嗎），意作么生（yì zuò me shēng，是什麼意思）？』招慶省僜禪師回答：『和尚也是橫身（hé shàng yě shì héng shēn，指佛像也是一種表象）。』保福禪師說：『一橛我自取（yī jué wǒ zì qǔ，一部分我自行領會）。』招慶省僜禪師說：『和尚不唯橫身（hé shàng bù wéi héng shēn，和尚不僅僅是表象）。』保福禪師對此表示贊同。
漳州報恩熙（zhāng zhōu bào ēn xī）禪師（凡一則）
報恩熙禪師因為保福禪師的緣故，前往王太傅的府邸，遞交書信。王太傅問道：『漳南的和尚，近日還在為人說法嗎？』報恩熙禪師回答：『如果說為人說法，就委屈了和尚；如果說不為人說法，又委屈了太傅。』王太傅說：『何不道取一句（hé bù dào qǔ yī jù，為什麼不說一句），待鐵牛能嚙草（dài tiě niú néng niè cǎo，等到鐵牛能吃草），木馬解含煙（mù mǎ jiě hán yān，木馬能吐煙）。』報恩熙禪師說：『某甲惜口吃飯（mǒu jiǎ xī kǒu chī fàn，我還要留著嘴吃飯）。』
王太傅沉默良久，又問道：『驢來馬來（lǘ lái mǎ lái，是驢來了還是馬來了）？』報恩熙禪師回答：『驢馬不同途（lǘ mǎ bù tóng tú，驢和馬走的不是一條路）。』王太傅說：『爭得到這裡（zhēng dé dào zhè lǐ，怎麼會到這裡）？』報恩熙禪師說：『謝太尉領話（xiè tài wèi lǐng huà，感謝太尉理解我的話）。』
福州鼓山神晏（fú zhōu gǔ shān shén yàn）國師法嗣
金陵凈德慧悟（jīn líng jìng dé huì wù）禪師（凡一則）
慧悟禪師是福州人。有僧人問道：『如何是大道（rú hé shì dà dào，什麼是大道）？』慧悟禪師回答：『我無小徑（wǒ wú xiǎo jìng，我沒有小路）。』僧人又問：『如何是小徑（rú hé shì xiǎo jìng，什麼是小路）？』慧悟禪師回答：『我不知有（wǒ bù zhī yǒu，我不知道有）。』
【English Translation】 English version: Zen Master Langyun was boiling water. Suddenly, he accidentally overturned the tea kettle (chá yáo, a kettle with a handle and spout for boiling water). Zen Master Zhaoqing saw it and asked, 'What is under the tea stove?' Zen Master Langyun replied, 'It is the stove-bearing spirit.' Zen Master Zhaoqing said, 'Since it is the stove-bearing spirit, why did it overturn the tea kettle?' Zen Master Langyun said, 'A thousand days in office, ruined in one morning.' Zen Master Zhaoqing flicked his sleeve and left, then turned back and called out, 'Elder Lang (lǎng shàng zuò, a respectful term for a monk), you have eaten the rice of Zhaoqing Temple, but you go outside the river to gather firewood (dǎ yě chái, a metaphor for being undisciplined and running around everywhere)!' Zen Master Langyun retorted, 'What do you want?' Zen Master Zhaoqing said, 'The inhuman gets his way.'
Zen Master Xuedou commented, 'At that time, he should have kicked over the tea stove.' Zen Master Dawei Zhe (dà wéi zhé) commented, 'Wang Taifu (wáng tài fù)'s actions are very similar to Lin Xiangru returning the jade intact, his hair standing on end in anger. Zen Master Mingzhao couldn't help but laugh, it was a rare moment of pleasure.' If Zen Master Dawei were Elder Lang, he would have just laughed heartily when asked. Why? Because 'To see it and not take it, is unforgettable for a thousand years.'
Disciple of Zen Master Congzhan of Baofu Temple in Zhangzhou
Zen Master Sheng Deng (shěng dèng) of Zhaoqing Temple in Quanzhou (One case)
Zen Master Sheng Deng of Zhaoqing Temple entered the Buddha hall with Zen Master Baofu and saw the Buddha statue. Zen Master Baofu raised his hand and asked him, 'Is the Buddha like this (fó yǔ me, is the Buddha like this), what does it mean (yì zuò me shēng, what does it mean)?' Zen Master Sheng Deng of Zhaoqing Temple replied, 'The monk is also a representation (hé shàng yě shì héng shēn, referring to the Buddha statue also being a representation).' Zen Master Baofu said, 'I will take a part for myself (yī jué wǒ zì qǔ, I will understand a part myself).' Zen Master Sheng Deng of Zhaoqing Temple said, 'The monk is not only a representation (hé shàng bù wéi héng shēn, the monk is not just a representation).' Zen Master Baofu agreed with this.
Zen Master Baoen Xi (bào ēn xī) of Zhangzhou (One case)
Zen Master Baoen Xi went to Wang Taifu's residence because of Zen Master Baofu and delivered a letter. Wang Taifu asked, 'Is the monk of Zhangnan still preaching to people these days?' Zen Master Baoen Xi replied, 'If I say I am preaching to people, I would be wronging the monk; if I say I am not preaching to people, I would be wronging the Taifu.' Wang Taifu said, 'Why not say a sentence (hé bù dào qǔ yī jù, why not say a sentence), wait until the iron ox can chew grass (dài tiě niú néng niè cǎo, wait until the iron ox can chew grass), and the wooden horse can exhale smoke (mù mǎ jiě hán yān, the wooden horse can exhale smoke).' Zen Master Baoen Xi said, 'I cherish my mouth for eating (mǒu jiǎ xī kǒu chī fàn, I still need to keep my mouth to eat).'
Wang Taifu was silent for a long time, then asked, 'Did a donkey come or a horse come (lǘ lái mǎ lái, did a donkey come or a horse come)?' Zen Master Baoen Xi replied, 'Donkeys and horses do not travel the same path (lǘ mǎ bù tóng tú, donkeys and horses do not travel the same path).' Wang Taifu said, 'How did you get here (zhēng dé dào zhè lǐ, how did you get here)?' Zen Master Baoen Xi said, 'Thank you, Grand Commandant, for understanding my words (xiè tài wèi lǐng huà, thank you, Grand Commandant, for understanding my words).'
Disciple of National Teacher Shen Yan (shén yàn) of Gushan Mountain in Fuzhou
Zen Master Huiwu (huì wù) of Jingde Temple in Jinling (One case)
Zen Master Huiwu was from Fuzhou. A monk asked, 'What is the Great Path (rú hé shì dà dào, what is the Great Path)?' Zen Master Huiwu replied, 'I have no small paths (wǒ wú xiǎo jìng, I have no small paths).' The monk asked again, 'What is a small path (rú hé shì xiǎo jìng, what is a small path)?' Zen Master Huiwu replied, 'I do not know (wǒ bù zhī yǒu, I do not know).'
大道。
福州鼓山智岳禪師(凡一)
本州人也。初遊方。至鄂州黃龍。遂問。久響黃龍。到來只見赤斑蛇。龍云。汝只見赤斑蛇。且不識黃龍。師云。如何是黃龍。龍云。滔滔地。師云。忽遇金翅鳥來。又作么生。龍云。性命難存。師云。恁么則被他吞卻也。龍云。謝子供養。
師不契。尋回受業。禮覲國師。發明奧旨。
建州白雲智作禪師(凡三)
因鼓山上堂。召大眾。眾皆回眸。山披襟示之。師忽有省。
鼓山一日問。南泉喚院主。意作么生。師叉手端容而立。山莞然奇之。
示眾云。還有人向宗乘中。致得一問來么。待山僧向宗乘中答。時有僧出作禮。師便歸方丈。
明州翠巖令參禪師法嗣
杭州龍𠕋子興禪師(凡二)
僧問。正位中。還有成佛否。師云。誰是眾生。云恁么則成佛去也。師云。還我正位來。云如何是正位。師云。汝是眾生。
僧問。如何是無價珍。師云。卞和空抱璞。云忽遇楚王。還進也無。師云。刖足始知非。
泉州臥龍道溥禪師法嗣
漳州保福清豁禪師(凡二)
福州永泰人也。臥龍問師。豁阇梨。見何尊宿來。師云。某甲謁大章。得個信入處。龍遂升座。眾集。龍召豁阇梨。出來燒香。對
【現代漢語翻譯】 現代漢語譯本： 大道。
福州鼓山智岳禪師(凡一)
是本州人。最初遊歷四方，到達鄂州黃龍。於是問道：『久聞黃龍之名，到來只見一條赤斑蛇。』黃龍說：『你只看見赤斑蛇，卻不認識黃龍。』智岳禪師問：『如何是黃龍？』黃龍說：『滔滔不絕地。』智岳禪師問：『忽然遇到金翅鳥來，又該怎麼辦？』黃龍說：『性命難保。』智岳禪師說：『這樣就被它吞掉了。』黃龍說：『謝謝你供養。』
智岳禪師未能領悟，於是返回受業之處，禮拜覲見國師，從而明白了其中的奧妙。
建州白雲智作禪師(凡三)
因為鼓山禪師上堂說法，召集大眾。大眾都回頭看他，鼓山禪師敞開衣襟向他們展示，智作禪師忽然有所領悟。
鼓山禪師一日問道：『南泉禪師呼喚院主，意圖是什麼？』智作禪師叉手站立，儀容端正。鼓山禪師莞爾一笑，覺得他很奇特。
智作禪師向大眾開示說：『還有人能從宗乘中提出一個問題嗎？我將從宗乘中回答。』當時有一位僧人出來行禮，智作禪師便回到方丈。
明州翠巖令參禪師的法嗣
杭州龍𠕋子興禪師(凡二)
有僧人問：『在正位中，還有成佛的可能嗎？』子興禪師說：『誰是眾生？』僧人說：『這樣就能成佛了。』子興禪師說：『還我正位來。』僧人問：『如何是正位？』子興禪師說：『你就是眾生。』
有僧人問：『如何是無價之珍？』子興禪師說：『卞和空自懷抱寶玉。』僧人說：『如果遇到楚王，還獻上去嗎？』子興禪師說：『被砍斷腳才知道當初的錯誤。』
泉州臥龍道溥禪師的法嗣
漳州保福清豁禪師(凡二)
是福州永泰人。臥龍禪師問清豁禪師：『清豁禪師，你拜見哪位尊宿而來？』清豁禪師說：『我拜見了大章禪師，得到一個信入之處。』臥龍禪師於是升座，大眾聚集。臥龍禪師呼喚：『清豁禪師，出來燒香，面對』
【English Translation】 English version: The Great Way.
Zen Master Zhiyue of Gushan Mountain in Fuzhou (One)
He was a native of this prefecture. Initially, he traveled to various places and arrived at Huanglong in Ezhou. There, he asked, 'I have long heard of Huanglong, but upon arriving, I only see a red-spotted snake.' Huanglong said, 'You only see the red-spotted snake, but you do not recognize Huanglong.' Zhiyue Zen Master asked, 'What is Huanglong?' Huanglong said, 'Flowing incessantly.' Zhiyue Zen Master asked, 'If a Garuda (golden-winged bird) comes, what should be done?' Huanglong said, 'Life is hard to preserve.' Zhiyue Zen Master said, 'In that case, it would be swallowed.' Huanglong said, 'Thank you for the offering.'
The Zen Master did not understand. He returned to his place of study and paid respects to the National Teacher, thereby understanding the profound meaning.
Zen Master Zhizuo of Baiyun Mountain in Jianzhou (Three)
Because Zen Master Gushan ascended the hall to give a Dharma talk, summoning the assembly. The assembly all turned their heads to look at him, and Zen Master Gushan opened his robe to show them, and Zen Master Zhizuo suddenly had an insight.
One day, Zen Master Gushan asked, 'What is the intention of Zen Master Nanquan calling the abbot?' Zen Master Zhizuo stood with his hands folded, his appearance dignified. Zen Master Gushan smiled and found him remarkable.
Zen Master Zhizuo instructed the assembly, saying, 'Is there anyone who can bring forth a question from within the Zongcheng (sectarian teaching)? I will answer from within the Zongcheng.' At that time, a monk came out and bowed, and Zen Master Zhizuo returned to his abbot's room.
Dharma successor of Zen Master Lingcan of Cuiyan Mountain in Mingzhou
Zen Master Zixing of Long𠕋 in Hangzhou (Two)
A monk asked, 'Within the correct position, is there still the possibility of becoming a Buddha?' Zen Master Zixing said, 'Who are sentient beings?' The monk said, 'In that case, one can become a Buddha.' Zen Master Zixing said, 'Return my correct position.' The monk asked, 'What is the correct position?' Zen Master Zixing said, 'You are sentient beings.'
A monk asked, 'What is the priceless treasure?' Zen Master Zixing said, 'Bian He (a man who found a jade) embraced the unpolished jade in vain.' The monk said, 'If he met the King of Chu, would he still offer it?' Zen Master Zixing said, 'Only after his feet are cut off does he realize his mistake.'
Dharma successor of Zen Master Daopu of Wolong in Quanzhou
Zen Master Qinghuo of Baofu in Zhangzhou (Two)
He was a native of Yongtai in Fuzhou. Zen Master Wolong asked Zen Master Qinghuo, 'Qinghuo, which venerable monk did you visit?' Zen Master Qinghuo said, 'I visited Zen Master Dazhang and obtained a place of faith and entry.' Zen Master Wolong then ascended the seat, and the assembly gathered. Zen Master Wolong called out, 'Zen Master Qinghuo, come out and burn incense, facing'
眾說悟處。老僧為汝證明。師出燒香云。香已燒了。悟臥不悟。龍深肯之。
僧問。家貧遭劫時如何。師云。不能盡底去。云爲甚麼不能盡底去。師云。賊是家親。云既是家親。為甚麼翻成家賊。師云。內既無應。外亦不能為。云忽然捉敗。功歸何處。師云。賞亦未曾聞。云恁么則勞而無功去也。師云。功則不無。成而不處。云爲甚麼不處。師云。不見道。太平本是將軍致。不許將軍見太平。
妙喜云。絲來線去。弄精魂。
洪州云居懷岳禪師法嗣
揚州風化令崇禪師(凡一)
僧問。如何是敵國一局棋。師云。下將來。
問一棒打破虛空時如何。師云。把將一片來。
安州白兆志圓禪師法嗣
朗州大龍智洪禪師(凡一)
僧問。如何是佛。師云。即汝是。云如何領會。師云。更嫌缽盂無柄那。
襄州白馬行靄禪師(凡一)
僧問。如何是清凈法身。師云。井底蝦蟆吞卻月。
云如何是白馬正眼。師云。面南看北斗。
晉州興化師普禪師(凡二)
僧問。盈龍宮。溢海藏。真詮。即不問。如何是教外別傳底事。師云。眼裡耳里鼻里。云莫只這便是么。師云。是甚麼。僧便喝。師便打。
師問僧。近離甚處。云下寨。師
【現代漢語翻譯】 現代漢語譯本 眾人各自陳述自己領悟的境界。老僧我來為你們證明。風化令崇禪師於是燒香，說道：『香已經燒完了。』龍深禪師認可了悟禪師的開悟（悟臥不悟）。
有僧人問道：『家境貧寒遭遇盜劫時，該如何是好？』風化令崇禪師說：『不能完全被搶光。』僧人問：『為什麼不能完全被搶光？』風化令崇禪師說：『因為盜賊也是自家人。』僧人問：『既然是自家人，為什麼反而成了家賊？』風化令崇禪師說：『因為內在沒有迴應，外在也就無從作為。』僧人問：『如果忽然被抓住了，功勞該歸於何處？』風化令崇禪師說：『賞賜也未曾聽說過。』僧人說：『這樣說來，豈不是勞而無功嗎？』風化令崇禪師說：『功勞並非沒有，只是成就了而不居功。』僧人問：『為什麼不居功？』風化令崇禪師說：『沒聽過嗎？太平本是將軍打下來的，但不允許將軍見到太平。』
妙喜禪師說：『絲來線去，玩弄精魂。』
洪州云居懷岳禪師的法嗣
揚州風化令崇禪師(共一則)
有僧人問道：『什麼是敵國對弈的一局棋？』風化令崇禪師說：『下將過來。』
有僧人問：『一棒打破虛空時，會如何？』風化令崇禪師說：『拿一片過來。』
安州白兆志圓禪師的法嗣
朗州大龍智洪禪師(共一則)
有僧人問道：『什麼是佛？』大龍智洪禪師說：『就是你。』僧人問：『如何領會？』大龍智洪禪師說：『還嫌缽盂沒有把柄嗎？』
襄州白馬行靄禪師(共一則)
有僧人問道：『什麼是清凈法身？』白馬行靄禪師說：『井底的蛤蟆吞掉了月亮。』
僧人問：『什麼是白馬正眼？』白馬行靄禪師說：『面朝南看北斗星。』
晉州興化師普禪師(共二則)
有僧人問道：『充滿龍宮（Nāga palace），溢滿海藏（ocean treasury），這些經書的真義，暫且不問。如何是教外別傳的真諦？』興化師普禪師說：『在眼裡、在耳里、在鼻里。』僧人問：『莫非就是這些嗎？』興化師普禪師反問：『是什麼？』僧人便大喝一聲，興化師普禪師便打了他。
興化師普禪師問僧人：『最近從哪裡來？』僧人回答：『下寨。』
【English Translation】 English version Various people spoke of their understanding of enlightenment. The old monk will certify it for you. The master (Feng Hualing Chong Chan Shi) burned incense and said, 'The incense has already been burned.' Long Shen acknowledged Wu's enlightenment (Wu Wo Bu Wu).
A monk asked, 'What should be done when a poor family is robbed?' Feng Hualing Chong Chan Shi said, 'It cannot be completely robbed.' The monk asked, 'Why can't it be completely robbed?' Feng Hualing Chong Chan Shi said, 'Because the thieves are also family members.' The monk asked, 'Since they are family members, why do they become domestic thieves?' Feng Hualing Chong Chan Shi said, 'Because there is no response internally, there is no way to act externally.' The monk asked, 'If they are suddenly caught, where does the credit go?' Feng Hualing Chong Chan Shi said, 'Rewards have never been heard of.' The monk said, 'In that case, is it not laboring without merit?' Feng Hualing Chong Chan Shi said, 'The merit is not absent, but it is accomplished without dwelling on it.' The monk asked, 'Why not dwell on it?' Feng Hualing Chong Chan Shi said, 'Haven't you heard? Peace is brought about by the general, but the general is not allowed to see peace.'
Miao Xi said, 'Silk comes and thread goes, playing with the spirit.'
Dharma successor of Chan Master Huai Yue of Yun Ju in Hongzhou
Chan Master Feng Hualing Chong of Yangzhou (Total of one)
A monk asked, 'What is a game of chess in an enemy country?' Feng Hualing Chong Chan Shi said, 'Play it.'
A monk asked, 'What happens when a stick breaks through the void?' Feng Hualing Chong Chan Shi said, 'Bring a piece of it here.'
Dharma successor of Chan Master Zhi Yuan of Bai Zhao in Anzhou
Chan Master Da Long Zhi Hong of Langzhou (Total of one)
A monk asked, 'What is Buddha?' Da Long Zhi Hong Chan Shi said, 'It is you.' The monk asked, 'How to understand?' Da Long Zhi Hong Chan Shi said, 'Do you still dislike the alms bowl for not having a handle?'
Chan Master Xing Ai of Bai Ma in Xiangzhou (Total of one)
A monk asked, 'What is the pure Dharma body?' Xing Ai Chan Shi of Bai Ma said, 'A frog at the bottom of a well swallows the moon.'
The monk asked, 'What is the true eye of Bai Ma?' Xing Ai Chan Shi of Bai Ma said, 'Facing south and looking at the Big Dipper.'
Chan Master Shi Pu of Xing Hua in Jinzhou (Total of two)
A monk asked, 'Filling the Nāga palace (Nāga palace), overflowing the ocean treasury (ocean treasury), the true meaning of these scriptures, I will not ask for now. What is the truth transmitted outside the teachings?' Xing Hua Shi Pu Chan Shi said, 'In the eyes, in the ears, in the nose.' The monk asked, 'Is it just these?' Xing Hua Shi Pu Chan Shi asked back, 'What is it?' The monk then shouted loudly, and Xing Hua Shi Pu Chan Shi hit him.
Xing Hua Shi Pu Chan Shi asked the monk, 'Where did you come from recently?' The monk replied, 'Xiazhai.'
云。還逢著賊也無。云今日捉下。師云。放你三十棒。
洪州同安丕禪師法嗣
洪州同安志禪師(凡一)
僧問。一機不到。如何舉唱。師云。遍處不逢。玄中不失。
問凡有言句。盡落今時。學人上來。請師直指。師云。目前不現。句后不迷。云向上事如何。師云。迥然不換。標的即乖。
青原下第九世
婺州明招德謙禪師法嗣
處州報恩契從禪師(凡一)
示眾云。烈士鋒前。還有俊鷹俊鷂么。放一個出來看。
時有僧出。師云。著精彩。僧擬議。師云。甚麼處去也。
問師子未出窟時如何。師云。鋒铓難擊。云出窟后如何。師云。藏身無路。云欲出未出時如何。師云。命若懸絲。云向去事如何。師云拶。
鄂州黃龍誨璣禪師法嗣
棗樹和尚(凡四)
僧問訊次。師問。你見阿誰了。便不審。云見師不問訊。禮式不全。師云。卻是辜負老僧。
僧舉似首座。座云。和尚近日。可謂為人切。師聞乃打首座七棒。座云。某甲恁么道。未有過在。亂打作么。師云。吃了我多少鹽醋。又打七棒。
有僧辭。師問。若到諸方。有人問你老僧法道。作么生對他。云待他問。即道。師云。何處有無口底佛。云只這也還難。師豎起
【現代漢語翻譯】 僧：還遇到賊了嗎？ 師：今天抓到了。 師：放你三十棒。
洪州同安丕禪師法嗣
洪州同安志禪師(凡一)
僧問：一機不到，如何舉唱？ 師云：遍處不逢，玄中不失。
問：凡有言句，盡落今時，學人上來，請師直指。 師云：目前不現，句后不迷。 云：向上事如何？ 師云：迥然不換，標的即乖。
青原下第九世
婺州明招德謙禪師法嗣
處州報恩契從禪師(凡一)
示眾云：烈士鋒前，還有俊鷹俊鷂么？放一個出來看。
時有僧出，師云：著精彩。 僧擬議，師云：甚麼處去也？
問：師子未出窟時如何？ 師云：鋒铓難擊。 云：出窟后如何？ 師云：藏身無路。 云：欲出未出時如何？ 師云：命若懸絲。 云：向去事如何？ 師云：拶。
鄂州黃龍誨璣禪師法嗣
棗樹和尚(凡四)
僧問訊次，師問：你見阿誰了？ 便不審。 云：見師不問訊，禮式不全。 師云：卻是辜負老僧。
僧舉似首座，座云：和尚近日，可謂為人切。 師聞乃打首座七棒。 座云：某甲恁么道，未有過在，亂打作么？ 師云：吃了我多少鹽醋，又打七棒。
有僧辭，師問：若到諸方，有人問你老僧法道，作么生對他？ 云：待他問，即道。 師云：何處有無口底佛？ 云：只這也還難。 師豎起拂子。
【English Translation】 Monk: Did you encounter any thieves? Master: Today, one was caught. Master: Give you thirty blows.
Lineage of Chan Master Tong'an Pi of Hongzhou
Chan Master Tong'an Zhi of Hongzhou (Total of One)
A monk asked: 'If a single opportunity is missed, how should it be expressed?' The Master said: 'Everywhere you don't meet, in the mysterious you don't lose.'
Asked: 'All words and phrases fall into the present time. The student comes forward, please Master directly point.' The Master said: 'What is before the eyes does not appear, after the phrase is not confused.' Said: 'What about matters beyond this?' The Master said: 'Completely unchanging, the target is immediately wrong.'
Ninth Generation Below Qingyuan
Lineage of Chan Master Mingzhao Deqian of Wuzhou
Chan Master Bao'en Qicong of Chuzhou (Total of One)
Addressing the assembly, he said: 'Before the brave warrior's blade, are there any swift eagles or hawks? Release one for me to see.'
At that time, a monk came forward. The Master said: 'Wearing brilliance.' The monk hesitated. The Master said: 'Where did he go?'
Asked: 'What is it like when the lion has not yet left the cave?' The Master said: 'The sharp edge is difficult to strike.' Said: 'What is it like after leaving the cave?' The Master said: 'Nowhere to hide.' Said: 'What is it like when about to leave but not yet left the cave?' The Master said: 'Life hangs by a thread.' Said: 'What about the matter going forward?' The Master said: 'Press!'
Lineage of Chan Master Huanglong Huiji of Ezhou
Zaoshu (Jujube Tree) Monk (Total of Four)
After a monk made a formal inquiry, the Master asked: 'Whom did you see?' Then he didn't examine. Said: 'Seeing the Master without making a formal inquiry is incomplete in etiquette.' The Master said: 'It is indeed letting down this old monk.'
A monk reported this to the head monk, who said: 'The Master has recently been very considerate of people.' Upon hearing this, the Master struck the head monk seven times with a stick. The head monk said: 'I said it like that, there was no fault, why strike randomly?' The Master said: 'You've eaten so much of my salt and vinegar,' and struck him seven more times.
A monk was taking his leave. The Master asked: 'If you go to other places, and someone asks you about this old monk's Dharma teaching, how will you answer them?' Said: 'Waiting for him to ask, then I will speak.' The Master said: 'Where is there a Buddha without a mouth?' Said: 'Even this is difficult.' The Master raised his whisk.
拂子云。還見么。僧云。何處有無眼底佛。師云。只這也還難。僧繞繩床一幣而出。師云。善能祗對。僧便喝。師云。老僧不識子。云用識作么。師敲繩床三下。
師問僧。發足甚處。云閩中。師云。俊哉。云謝師指示。師云屈哉。僧作禮。師云。我與么道。落在甚麼處。僧無對。師云。彼自無瘡。勿傷之也。
師問僧。未到這裡時。在甚麼處。安身立命。僧叉手近前。師亦近前。相併而立。僧云。某甲未到此時。和尚與誰並立。師指背後云。莫是伊么。僧無語。師云。不獨自謾。兼謾老僧。僧作禮。師云。正是自謾。
嘉州黑水和尚(凡一)
問黃龍。雪覆蘆花時如何。龍云。猛烈。師云。不猛烈。龍又云。猛烈。師又云。不猛烈。龍便打。師因而有省。
漳州羅漢桂琛禪師法嗣
金陵清涼法眼文益禪師(凡十三)
餘杭魯氏子。參長慶。不大發明。后同景修法琎三人。欲出嶺。經過地藏。阻雪。少憩。藏即琛禪師也。琛問。此行何之。師云。行腳去。琛云。作么生是行腳事。師云。不知。藏云。不知最親切。
又同三人。舉肇論。至天地與我同根處。琛云。山河大地。與你自己。是同是別。師云同。琛豎起兩指。熟視之云。兩個。即便起去。
師須臾啟
【現代漢語翻譯】 現代漢語譯本： 拂子云：還見嗎？（拂子：禪宗用具，用於拂去灰塵或象徵性地拂去煩惱；云：指僧人是否能領會禪意） 僧人說：哪裡有無眼的佛？（僧：指提問的僧人；無眼：指超越感官的智慧；佛：指佛性） 師父說：僅僅這樣也很難。（師：指提問的禪師；也：指理解佛性） 僧人繞繩床一週，然後離開。（繩床：禪師的座位；一幣而出：指僧人繞繩床一週后離開，表示不認同禪師的回答） 師父說：很會應對。（祗對：應對，回答） 僧人便喝斥。（喝：禪宗用語，表示頓悟或否定） 師父說：老僧不認識你。（老僧：禪師自稱） （僧人）說：用認識做什麼？ 師父敲繩床三下。
師父問僧人：從哪裡出發？ （僧人）說：閩中。（閩中：福建一帶） 師父說：好啊。 （僧人）說：謝謝師父指點。 師父說：委屈你了。 僧人作禮。 師父說：我這樣說，落在什麼地方？（落在甚麼處：指禪師的說法有什麼問題，或者指向什麼境界） 僧人無言以對。 師父說：他自己沒有瘡，不要去傷害他。（彼自無瘡，勿傷之也：比喻不要去打擾或干涉那些本來沒有問題的人或事）
師父問僧人：沒到這裡的時候，在哪裡安身立命？ 僧人叉手走近前。 師父也走近前，並排站立。 僧人說：我沒到這裡的時候，和尚與誰並排站立？ 師父指著背後說：是它嗎？ 僧人無語。 師父說：不只是自欺欺人，還欺騙老僧。 僧人作禮。 師父說：正是自欺欺人。
嘉州黑水和尚（凡一）
問黃龍：雪覆蓋蘆葦花的時候怎麼樣？（黃龍：禪師名） 黃龍說：猛烈。 師父說：不猛烈。 黃龍又說：猛烈。 師父又說：不猛烈。 黃龍便打了他，師父因此有所領悟。
漳州羅漢桂琛禪師法嗣
金陵清涼法眼文益禪師（凡十三）
餘杭魯氏之子，參訪長慶，沒有大的領悟。後來和景修、法琎三人，想要出嶺，經過地藏，因為下雪而受阻，稍作休息。地藏就是琛禪師。 琛問：此行去哪裡？ 師父說：行腳去。（行腳：雲遊參訪） 琛說：什麼是行腳事？ 師父說：不知道。 藏說：不知道最親切。
又和三人，舉《肇論》，到『天地與我同根』處。（肇論：僧肇所著的佛教論書） 琛說：山河大地，和你自己，是同還是別？ 師父說：同。 琛豎起兩指，仔細看著他說：兩個。隨即起身離開。
師父過了一會兒啟
【English Translation】 English version: Fuzi said: Do you still see it? (Fuzi: A whisk, a Zen implement used to brush away dust or symbolically brush away afflictions; said: refers to whether the monk can comprehend Zen meaning) The monk said: Where is the eyeless Buddha? (Monk: refers to the questioning monk; eyeless: refers to wisdom beyond the senses; Buddha: refers to Buddha-nature) The master said: Even this is difficult. (Master: refers to the questioning Zen master; this: refers to understanding Buddha-nature) The monk circled the rope bed once and then left. (Rope bed: the Zen master's seat; circled once and left: indicates that the monk circled the rope bed once and then left, expressing disagreement with the Zen master's answer) The master said: Very good at responding. (Responding: responding, answering) The monk then shouted. (Shout: a Zen term, indicating sudden enlightenment or negation) The master said: The old monk does not recognize you. (Old monk: the Zen master's self-reference) (The monk) said: What is the use of recognition? The master knocked on the rope bed three times.
The master asked the monk: Where did you start from? (The monk) said: Minzhong. (Minzhong: the area around Fujian) The master said: Good. (The monk) said: Thank you, Master, for your guidance. The master said: You are wronged. The monk made a bow. The master said: Where does my saying fall? (Where does it fall: refers to what is wrong with the Zen master's statement, or what realm it points to) The monk had no answer. The master said: He has no sore himself, do not hurt him. (He has no sore himself, do not hurt him: a metaphor for not disturbing or interfering with people or things that are not problematic in the first place)
The master asked the monk: Before you came here, where did you settle down? The monk folded his hands and stepped forward. The master also stepped forward and stood side by side. The monk said: When I didn't come here, who was the abbot standing next to? The master pointed behind him and said: Is it him? The monk was speechless. The master said: Not only deceiving yourself, but also deceiving the old monk. The monk made a bow. The master said: It is precisely self-deception.
Heishui (Black Water) Monk of Jia Prefecture (Total of one)
Asked Huanglong: What is it like when snow covers reed flowers? (Huanglong: name of a Zen master) Huanglong said: Fierce. The master said: Not fierce. Huanglong said again: Fierce. The master said again: Not fierce. Huanglong then hit him, and the master had some understanding because of this.
Successor of Zen Master Guichen of Luohan (Arhat) Temple in Zhangzhou
Zen Master Wenyiz of Fayan (Dharma Eye) Temple in Jinling (Total of thirteen)
A son of the Lu family in Yuhang, visited Changqing, but did not have a great understanding. Later, he and Jingxiu and Fajin wanted to leave the mountain, passed by Dizang (Earth Treasury), and were blocked by snow, so they rested for a while. Dizang was Zen Master Chen. Chen asked: Where are you going on this trip? The master said: Going on a pilgrimage. (Pilgrimage: traveling around to visit and learn) Chen said: What is the matter of pilgrimage? The master said: I don't know. Zang said: Not knowing is the most intimate.
Also with the three, cited the Treatise of Zhao, to the place where 'Heaven and earth and I have the same root'. (Treatise of Zhao: Buddhist treatise written by Sengzhao) Chen said: The mountains and rivers and the earth, and yourself, are they the same or different? The master said: The same. Chen raised two fingers, looked at him carefully and said: Two. Then he got up and left.
The master started after a while
行。琛門送之。問云。上座尋常說。三界惟心。萬法惟識。乃指庭下片石云。且道。此石。在心內。在心外。師云。在心內。琛云。行腳人。著甚來由。安片石。在心頭耶。師窘。無以對。即放包。依席下。求抉擇。近一月餘。日呈見解。說道理。藏語之曰。佛法不恁么。師云。某甲詞窮理絕也。藏云。若論佛法。一切見成。師于言下大悟。
后出世撫州崇壽。
長慶會下。有子昭首座。平昔與師商確古今。心中憤憤。一日領眾。遠詣撫州。責問于師。師舉眾出迎。特加禮待。主賓位上。各掛拂子。茶罷。昭忽變色問云。長老開堂。的嗣何人。師云。地藏。昭云。何太辜長慶先師。某甲同在座下。商確古今。曾無間隔。因何卻嗣地藏。師云。某甲不會長慶一則因緣。昭云。何不問來。師云。長慶道。萬象之中獨露身。作么生。昭豎起拂子。師叱云。首座。此是當年學得底。別作么生。昭無對。師云。只如萬象之中獨露身。是撥萬象。不撥萬象。昭云。不撥。師云。兩個。參隨。連聲救云。撥萬象。師云。萬象之中獨露身。聻。昭等。𢣾㦬而退。師指住云。首座。殺父殺母。猶通懺悔。謗大般若。誠難懺悔。昭竟不能對。
於是參師。發明己見。更不開堂。
示眾云。出家兒。但隨時及節。便
【現代漢語翻譯】 現代漢語譯本： 琛（僧人的名字）送他出門。問道：『上座（對僧人的尊稱）您平時常說，三界（欲界、色界、無色界）唯心，萬法（宇宙間的一切事物和現象）唯識。』於是指著庭院下的一塊石頭說：『請問，這塊石頭，是在您的心內，還是在您的心外？』 僧人回答說：『在心內。』琛說：『行腳僧（雲遊四方的僧人），這是什麼緣故，要把一塊石頭，安放在心頭呢？』僧人窘迫，無言以對。隨即放下行李，在琛的座位下，請求決斷指教。近一個月的時間，每天都呈述自己的見解，講說道理。琛告訴他說：『佛法不是這樣的。』僧人說：『我詞窮理盡了。』琛說：『如果談論佛法，一切都是現成的。』僧人聽了這話，當下大悟。 後來，這位僧人出任撫州崇壽寺的住持。 長慶禪師門下，有一位名叫子昭的首座（寺院中的重要職位）。他平時經常與這位僧人商討古今佛法，心中卻一直憤憤不平。有一天，他帶領眾人，遠道來到撫州，質問這位僧人。僧人帶領大眾出門迎接，給予特別的禮遇。在主賓的位置上，各自掛上拂子（一種法器）。茶喝完后，子昭突然變色問道：『長老您開堂說法，究竟是繼承了哪位祖師的法脈？』 僧人回答說：『地藏。』子昭說：『為何如此辜負長慶先師？我與您一同在長慶禪師座下，商討古今佛法，從未有過隔閡。為何您卻繼承了地藏的法脈？』僧人說：『我不會長慶禪師的一則因緣。』子昭問：『為何不問呢？』僧人說：『長慶禪師說，萬象之中獨露身（在一切現象中顯露出真如自性），該如何理解？』子昭豎起拂子。 僧人呵斥道：『首座，這只是你當年學到的東西，另外作何解釋？』子昭無言以對。僧人說：『就如萬象之中獨露身，是撥開萬象，還是不撥開萬象？』子昭說：『不撥開。』僧人說：『兩個。』隨從連忙救場說：『撥開萬象。』僧人說：『萬象之中獨露身，又該如何理解呢？』子昭等人，羞愧地退下了。僧人指著他們說：『首座，殺父殺母，尚且可以通過懺悔來消除罪業，但誹謗大般若（指佛的智慧），實在難以懺悔。』子昭最終無法回答。 於是，子昭參拜這位僧人，闡明了自己的見解，之後便不再開堂說法。 僧人向大眾開示說：『出家人，只要隨時順應時節，便』
【English Translation】 English version: Chen (name of a monk) saw him off at the door and asked, 'Venerable Sir, you often say that the Three Realms (Desire Realm, Form Realm, Formless Realm) are only mind, and all Dharmas (all things and phenomena in the universe) are only consciousness.' Then he pointed to a piece of stone in the courtyard and said, 'May I ask, is this stone inside your mind or outside your mind?' The monk replied, 'Inside the mind.' Chen said, 'As a wandering monk, what is the reason for placing a stone in your mind?' The monk was embarrassed and speechless. He then put down his luggage and, at Chen's seat, requested guidance. For nearly a month, he presented his views and explained the principles every day. Chen told him, 'The Buddha-dharma is not like this.' The monk said, 'I am at the end of my words and reasoning.' Chen said, 'If we talk about the Buddha-dharma, everything is readily available.' Upon hearing this, the monk had a great enlightenment. Later, this monk became the abbot of Chongshou Temple in Fuzhou. Under the Chan master Changqing, there was a chief seat named Zizhao. He often discussed ancient and modern Buddha-dharma with this monk, but he was always indignant in his heart. One day, he led a group of people to Fuzhou to question this monk. The monk led the assembly to greet them and gave them special courtesy. On the seats of the host and guest, each hung a whisk (a ritual object). After tea, Zizhao suddenly changed his expression and asked, 'Elder, when you open the Dharma hall to preach, who exactly are you succeeding?' The monk replied, 'Dizang.' Zizhao said, 'Why do you betray the late master Changqing? I and you were both under Chan master Changqing, discussing ancient and modern Buddha-dharma, and there was never any separation. Why do you succeed Dizang?' The monk said, 'I do not understand a certain cause and condition of Changqing.' Zizhao asked, 'Why didn't you ask?' The monk said, 'Chan master Changqing said, 'The self is uniquely revealed within the myriad phenomena (the true nature is revealed in all phenomena), how should it be understood?'' Zizhao raised his whisk. The monk scolded, 'Chief Seat, this is just what you learned back then, what other explanation is there?' Zizhao was speechless. The monk said, 'Just like the self is uniquely revealed within the myriad phenomena, is it separating the myriad phenomena or not separating the myriad phenomena?' Zizhao said, 'Not separating.' The monk said, 'Two.' The attendant quickly interjected, 'Separating the myriad phenomena.' The monk said, 'The self is uniquely revealed within the myriad phenomena, how should it be understood?' Zizhao and others retreated in shame. The monk pointed at them and said, 'Chief Seat, killing your father and mother can still be atoned for through repentance, but slandering the Great Prajna (referring to the wisdom of the Buddha) is truly difficult to atone for.' Zizhao was ultimately unable to answer. Therefore, Zizhao visited this monk, clarified his own views, and then no longer opened the Dharma hall to preach. The monk instructed the assembly, 'A monk, just go along with the times and seasons, then'
得。寒即寒。熱即熱。欲識佛性義。當觀時節因緣。古今方便不少。石頭初看肇論。至會萬物為己者。其惟聖人乎。則曰。聖人無己。靡所不己。乃作參同契。首言。竺土大仙心。無過此語也。中間亦是尋常說話。夫欲會萬物。為自己去。蓋盡大地。無有一法可見。已而又囑云。光陰莫虛度。所以告汝輩。但隨時及節。便得。若也移時失候。卻虛度光陰。于非色中。作色解。即是移時失候。且道。色作非色解。還當得么。若恁么會。便是沒交涉。正是癡狂兩頭走。有甚用處。但守分過時好。
示眾云。古人道。我立地待你構去。山僧如今坐地。待你構去。還有道理也無。那個親。那個疏。試斷看。
示眾云。盡十方世界。皎皎地。無一絲頭。若有一絲頭。即是一絲頭。
法燈云。若有一絲頭。不是一絲頭。
師指橙子云。識得橙子。周匝有餘。
雲門云。識得橙子。天地懸殊 天衣懷云。識得橙子。梌楠木做 圓通秀云。識得橙子。四腳著地。其間一出一沒。半合半開。有得有失。有親有疏。具眼禪人。一任檢點。
妙喜云。識得橙子。好剃頭洗腳。
師問修山主。毫釐有差。天地懸隔。兄作么生。修云。毫釐有差。天地懸隔。師云。恁么會又爭得。修云。某甲只恁么。
【現代漢語翻譯】 現代漢語譯本： 得。冷就是冷，熱就是熱。想要了解佛性的真義，應當觀察時節因緣。古往今來方便法門不少。石頭希遷禪師最初看《肇論》，到領會『萬物為己』這句話時，說：『大概只有聖人才能做到吧！』於是說：『聖人無我，沒有什麼不是我。』於是作了《參同契》，開頭說：『印度大仙的心法，沒有超過這句話的。』中間說的也都是尋常話。想要會通萬物，歸為自己所用，要知道整個大地，沒有一法可以執著可見。之後又囑咐說：『光陰不要虛度。』所以告訴你們，只要隨時順應時節，就能領悟。如果錯過時機，就虛度光陰了。在非色的事物中，當作色來理解，就是錯過時機。那麼，把色當作非色來理解，就能領悟嗎？如果這樣理解，就是毫無關係，正是癡狂兩頭跑，有什麼用處呢？只要安分守時就好。 開示大眾說：『古人說，我站在這裡等你來構造。』山僧我現在坐在這裡，等你來構造。還有道理嗎？哪個親近，哪個疏遠？試著判斷看看。 開示大眾說：『整個十方世界，明明白白地，沒有一絲一毫的頭緒。如果有一絲頭緒，那就是一絲頭緒。』 法燈禪師說：『如果有一絲頭緒，就不是一絲頭緒。』 禪師指著橙子說：『認識橙子，就周全有餘。』 雲門文偃禪師說：『認識橙子，天地懸殊。』天衣義懷禪師說：『認識橙子，是梌楠木做的。』圓通秀禪師說：『認識橙子，四腳著地。』其中一出一沒，半合半開，有得有失，有親有疏。有眼力的禪人，任憑你們檢查。 妙喜禪師說：『認識橙子，適合剃頭洗腳。』 禪師問修山主：『毫釐有差，天地懸隔，你怎麼樣理解？』修山主說：『毫釐有差，天地懸隔。』禪師說：『這樣理解又有什麼用呢？』修山主說：『我就是這樣理解的。』
【English Translation】 English version: Okay. Cold is cold. Hot is hot. If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and season (shíjié yīnyuán). There have been many expedient methods throughout history. When Shitou Xiqian (石頭希遷) [a Chan master] first read the Zhao Lun [《肇論》, The Treatises of Zhao], upon understanding the phrase 'all things are oneself,' he said, 'Perhaps only a sage can achieve this!' Thus, he said, 'A sage is without self; there is nothing that is not self.' Then he composed the Cantong Qi [《參同契》, Kinship of the Triads], beginning with, 'The mind-dharma of the great Indian sage does not surpass this saying.' The middle part is also just ordinary talk. If you want to unite all things and make them your own, you must know that throughout the entire earth, there is not a single dharma that can be grasped or seen. Afterwards, he also exhorted, 'Do not waste time.' Therefore, I tell you, as long as you go along with the time and season, you will attain it. If you miss the time and season, you will waste time. To interpret color (sè) in non-color (fēi sè), is to miss the time and season. Then, can you attain it by interpreting color as non-color? If you understand it that way, it is completely irrelevant; it is precisely running madly in two directions. What use is it? It is best to abide by your duty and pass the time well. He addressed the assembly, saying, 'The ancients said, 'I stand here waiting for you to construct.' This mountain monk is now sitting here, waiting for you to construct. Is there any reason in this? Which is close, which is distant? Try to judge and see.' He addressed the assembly, saying, 'The entire ten directions world (shí fāng shìjiè) [all directions in space], is bright and clear, without a single thread of a beginning. If there is a single thread of a beginning, then it is a single thread of a beginning.' Deng Fayan (法燈) [a Chan master] said, 'If there is a single thread of a beginning, it is not a single thread of a beginning.' The master pointed to an orange and said, 'Recognizing the orange is complete and abundant.' Yunmen Wenyan (雲門文偃) [a Chan master] said, 'Recognizing the orange is as different as heaven and earth.' Tianyi Yihuai (天衣義懷) [a Chan master] said, 'Recognizing the orange is made of Phoebe zhennan wood.' Yuantong Xiu (圓通秀) [a Chan master] said, 'Recognizing the orange is four feet on the ground.' Among them, there is appearing and disappearing, half-closed and half-open, gaining and losing, closeness and distance. Adept Chan practitioners, let you inspect it at will. Miaoxi (妙喜) [a Chan master] said, 'Recognizing the orange is good for shaving the head and washing the feet.' The master asked Mountain Master Xiu, 'A difference of a hair's breadth is as different as heaven and earth. How do you understand it?' Mountain Master Xiu said, 'A difference of a hair's breadth is as different as heaven and earth.' The master said, 'What use is it to understand it that way?' Mountain Master Xiu said, 'That is just how I understand it.'
和尚作么生。師云。毫𨤲有差。天地懸隔。修作禮。
保寧代修山主云。恁么會。又爭得。
又頌云。石城親切問同參。不話東西便指南。明暗兩條來去路。依稀屈曲在煙嵐。
師拈香匙。問悟空云。兄不得喚作香匙。畢竟喚作甚麼。空云香匙。師不肯。悟空后二十餘日。方省。
師問僧。甚處來。云泗州禮拜大聖來。師云。大聖今年出塔否。云出。師卻問傍僧。你道。這僧曾到泗洲么。
一日有二僧來參。師以手指簾。二僧齊去捲。師云。一得一失。
師開井。泉眼不通。問僧。泉眼不通。被沙塞。道眼不通。被甚麼礙。僧無對。師代云。被眼礙。
子方上座。自長慶來。師問。長慶道。萬象之中獨露身。作么生。方舉起拂子。師云。恁么會又爭得。雲師意如何。師云。你喚甚麼。作萬象。云古人不撥萬象。師云。萬象之中獨露身。說甚麼撥與不撥。方豁然有省。
師指竹問僧。還見么。云見。師云。竹來眼裡。眼到竹邊。云總不恁么。師休去。
師問百法座主云。百法是體用雙陳。明門是能所兼舉。座主是能。法座是所。作么生說個兼舉底道理。主無對。
雪竇別云。和尚分半院。與某甲。始得。
僧問。如何是塵劫來事。師云。盡在於今
【現代漢語翻譯】 現代漢語譯本 問：什麼是和尚？ 師父說：『即使是極小的差別，也會導致天地間的巨大隔閡。』 （僧人）修行後行禮。
保寧（地名）代修山主說：『這樣理解，又有什麼用呢？』
又作頌說：『石城（地名）親切地詢問同參道友，不談論東西方向，直接指明方向。明暗兩條道路，依稀彎曲地在煙霧山嵐中。』
師父拿起香匙，問悟空（人名）說：『不能叫它香匙，那應該叫什麼？』 悟空說：『香匙。』 師父不認可。 悟空在二十多天後才領悟。
師父問僧人：『從哪裡來？』 （僧人）回答：『從泗州（地名）禮拜大聖（神名）而來。』 師父問：『大聖今年出塔了嗎？』 （僧人）回答：『出了。』 師父反問旁邊的僧人：『你說，這個僧人去過泗州嗎？』
一天，有兩位僧人來參拜。 師父用手指著簾子，兩位僧人一起去捲簾子。 師父說：『一得一失。』
師父開鑿水井，泉眼不通。 問僧人：『泉眼不通，是被沙子堵塞了；道眼不通，是被什麼阻礙了？』 僧人無言以對。 師父代為回答：『被眼礙。』
子方（人名）上座，從長慶（地名）而來。 師父問：『長慶說：『萬象之中獨露身。』（萬象之中，唯有自性顯露）作何解釋？』 子方舉起拂塵。 師父說：『這樣理解，又有什麼用呢？』 （子方）問：『師父您認為應該如何理解？』 師父說：『你把什麼叫做萬象？』 （子方）說：『古人不撥弄萬象。』 師父說：『萬象之中獨露身，說什麼撥弄與不撥弄。』 子方豁然開悟。
師父指著竹子問僧人：『看見了嗎？』 （僧人）回答：『看見了。』 師父說：『是竹子來到眼裡，還是眼睛到了竹子邊？』 （僧人）回答：『總不是這樣。』 師父停止了問話。
師父問百法座主（精通百法論的僧人）說：『百法是體用雙陳（本體和作用同時陳述），明門是能所兼舉（能動和所動同時舉出）。座主是能，法座是所，如何說一個兼舉的道理？』 座主無言以對。
雪竇（人名）另外說道：『和尚分給我半個院子，這才行。』
僧人問：『什麼是塵劫（極長的時間）以來的事情？』 師父說：『完全在於當下。』
【English Translation】 English version Question: What is a monk? The Master said: 'Even the slightest difference leads to a separation as vast as that between heaven and earth.' (The monk) performs a prostration after practice.
Baoning (place name), the abbot of Daixiu Mountain, said: 'What's the use of understanding it that way?'
He also composed a verse: 'In Stone City (place name), I earnestly ask my fellow practitioners, not speaking of east and west, but directly pointing the way. The two paths of light and darkness, vaguely winding in the misty mountains.'
The Master picked up the incense spoon and asked Wukong (person's name): 'You can't call it an incense spoon, so what should you call it?' Wukong said: 'An incense spoon.' The Master did not approve. Wukong realized the truth more than twenty days later.
The Master asked a monk: 'Where do you come from?' The monk replied: 'I come from Sizhou (place name), where I paid homage to the Great Sage (deity's name).' The Master asked: 'Did the Great Sage emerge from the pagoda this year?' The monk replied: 'Yes, he did.' The Master then asked the monk beside him: 'Do you think this monk has been to Sizhou?'
One day, two monks came to visit. The Master pointed to the curtain, and the two monks went to roll it up together. The Master said: 'One gain, one loss.'
The Master was digging a well, but the springhead was blocked. He asked a monk: 'If the springhead is blocked by sand, what obstructs the eye of the Dao?' The monk had no answer. The Master answered for him: 'The eye obstructs it.'
Upādhyāya Zifang (person's name) came from Changqing (place name). The Master asked: 'Changqing said: 'The self is uniquely revealed within the myriad phenomena.' How do you interpret this?' Zifang raised his whisk. The Master said: 'What's the use of understanding it that way?' Zifang asked: 'What is your understanding, Master?' The Master said: 'What do you call the myriad phenomena?' Zifang said: 'The ancients did not manipulate the myriad phenomena.' The Master said: 'The self is uniquely revealed within the myriad phenomena, what is there to say about manipulating or not manipulating?' Zifang suddenly had an awakening.
The Master pointed to the bamboo and asked a monk: 'Do you see it?' The monk replied: 'I see it.' The Master said: 'Does the bamboo come to the eye, or does the eye go to the bamboo?' The monk replied: 'It's not like that at all.' The Master stopped questioning.
The Master asked the Abbot of the Hundred Dharmas (a monk proficient in the Treatise on the Hundred Dharmas): 'The Hundred Dharmas are a dual presentation of essence and function, and the Bright Gate is a simultaneous raising of subject and object. The Abbot is the subject, and the Dharma seat is the object. How do you explain the principle of simultaneous raising?' The Abbot had no answer.
Xuedou (person's name) said separately: 'It would only be right if the Master divided half of the monastery with me.'
A monk asked: 'What are the events of countless kalpas (extremely long periods of time) past?' The Master said: 'They are entirely in the present moment.'
。
楊次公頌云。塵劫來事。盡在於今。祖師不會。面壁沉吟。
襄州青溪洪琎禪師(凡三)
師在地藏。居第一座。因二僧禮拜地藏和尚。藏云。俱錯。僧無對。
下堂請益修山主。修云。你自巍巍堂堂。卻禮拜。擬問別人。豈不是錯耶。
師聞之不肯。修乃問。未審上座作么生。師云。汝自迷暗。焉可為人。修憤然。上方丈。請益地藏。藏指庫下云。典座入庫頭去也。修乃有省。
師問修山主。明知生是不生之理。為甚麼。為生死之所流。修云。筍畢竟成竹去。如今作篾使得么。師云。汝向後自悟去在。修云。某甲所見。只如此。上座作么生。師云。這個是監院房。那個是典座房。修乃作禮。
僧問。眾旨摸象。各說異端。忽遇明眼人。又作么生。師云。汝但舉似諸方。
撫州龍濟紹修山主(凡七)
師同法眼悟空三人。到地藏。阻雪。附爐次。藏問。山河大地。與上座自己。是同是別。眼云別。藏豎起兩指。師云同。藏亦豎起兩指。便起去。師罔措。遂投誠入室。
師問地藏。古人道。萬象之中獨露身。意旨如何。藏云。汝道。撥萬象。不撥萬象。師云不撥。藏云兩個。師駭然沉思。卻問。未審古人。撥萬象。不撥萬象。藏云。你喚甚麼作萬象
。師于言下領旨。
示眾云。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此語具一理二義。若人辨得。不妨于佛法中。有個入路。若辨不得。莫道不疑。
示眾云。聲色不到處。病在見聞。言詮不及處。過在唇舌。僧云。離卻聲色。請和尚道。師云。聲色里問將來。
師問僧。甚處來。云翠巖。師云。有何言句。云尋常道。出門逢彌勒。入門見釋迦。師云。恁么道。又爭得。雲和尚作么生。師云。出門逢阿誰。入門見甚麼。僧言下有省。
天衣懷云。雖得一場榮。刖卻一雙足。且道。落在賓家分上。主家分上。若定當得出。憂則共戚。樂則同勸。山僧即不然。出門則吳山楚水。入門則佛殿行廊。或有個衲僧。出來問。師意如何。也許伊具一隻眼。
僧問。師子返擲時如何。師云。你還怕文殊么。云非但文殊。佛來亦不顧。師云。爭柰披文殊騎何。云文殊騎者。不是師子。師云。返擲事作么生。云應用無虧。師云。正是文殊騎師子。
僧問。劫火洞然。大千俱壞。未審這個。壞不壞。師云。不壞。云爲甚麼不壞。師云。為同大千。
問毫𨤲不隔。為甚麼。覷之不見。師云。作家弄影漢。
問古鏡未磨時如何。師云。
【現代漢語翻譯】 現代漢語譯本： 師父聽了這些話，立刻領悟了其中的旨意。
師父向大眾開示說：『凡夫具備了凡夫的法則，但凡夫卻不明白；聖人具備了聖人的法則，但聖人卻不會運用。聖人如果執著于聖人的法則，那就是凡夫；凡夫如果明白了聖人的法則，那就是聖人。』這句話包含了一個道理和兩種意義。如果有人能夠辨別清楚，或許就能在佛法中找到入門的途徑。如果辨別不清楚，也不要說沒有疑惑。
師父向大眾開示說：『聲音和顏色無法到達的地方，問題在於見和聞；言語和詮釋無法表達的地方，過錯在於嘴唇和舌頭。』有僧人問：『離開了聲音和顏色，請和尚您來說說。』師父說：『在聲音和顏色中問將來。』
師父問僧人：『從哪裡來？』僧人回答：『從翠巖（寺名）來。』師父問：『有什麼言語？』僧人回答：『尋常說，出門遇到彌勒（未來佛），入門見到釋迦（現在佛）。』師父說：『這樣說，又有什麼用呢？』僧人問：『和尚您怎麼說？』師父說：『出門遇到誰？入門見到什麼？』僧人聽了這些話，立刻有所領悟。
天衣懷禪師說：『即使得到了一場榮華，也等於砍斷了一雙腳。』且說，這是落在賓客的身份上，還是主人的身份上？如果能夠確定，那麼憂愁就一起分擔，快樂就一起勸勉。我山僧卻不是這樣，出門就是吳山楚水，入門就是佛殿行廊。』如果有個衲僧（雲遊僧人）出來問：『師父的意思如何？』也許可以允許他具備一隻眼。
有僧人問：『師子（獅子）反擲時如何？』師父說：『你還害怕文殊（菩薩名）嗎？』僧人回答：『不僅僅是文殊，即使是佛來了也不顧。』師父說：『奈何文殊騎在獅子上呢？』僧人回答：『文殊騎的，不是師子。』師父說：『反擲這件事怎麼說？』僧人回答：『應用沒有缺失。』師父說：『這正是文殊騎師子。』
有僧人問：『劫火洞然，大千世界都壞了，請問這個（指本性），壞還是不壞？』師父說：『不壞。』僧人問：『為什麼不壞？』師父說：『因為它與大千世界相同。』
有僧人問：『毫𨤲（極小的距離）不隔，為什麼看卻看不見？』師父說：『真是個會弄影子的傢伙。』
有僧人問：『古鏡未磨時如何？』師父說：
【English Translation】 English version: The master, upon hearing these words, immediately grasped the meaning.
The master addressed the assembly, saying: 'Ordinary people are fully endowed with the laws of ordinary people, yet they do not understand them. Sages are fully endowed with the laws of sages, yet they do not utilize them. If a sage clings to the laws of sages, that is an ordinary person. If an ordinary person understands the laws of sages, that is a sage.' This statement contains one principle and two meanings. If someone can discern them clearly, they may find a path into the Buddha-dharma. If they cannot discern them, do not say there is no doubt.
The master addressed the assembly, saying: 'Where sound and form cannot reach, the problem lies in seeing and hearing. Where words and explanations cannot express, the fault lies in the lips and tongue.' A monk asked: 'Apart from sound and form, please, Master, speak.' The master said: 'Ask about the future within sound and form.'
The master asked a monk: 'Where do you come from?' The monk replied: 'From Cuiyan (name of a temple).' The master asked: 'What sayings are there?' The monk replied: 'It is commonly said, 'Upon leaving the gate, one encounters Maitreya (the future Buddha); upon entering, one sees Shakyamuni (the present Buddha).'' The master said: 'Saying it like that, what is the use?' The monk asked: 'How does the Master say it?' The master said: 'Whom do you encounter upon leaving the gate? What do you see upon entering?' Upon hearing these words, the monk immediately had an awakening.
Zen Master Tianyi Huai said: 'Even if one gains a moment of glory, it is like cutting off a pair of feet.' Now, does this fall on the side of the guest or the host? If one can determine this, then sorrow is shared together, and joy is encouraged together. This mountain monk is not like that; upon leaving the gate, it is the Wu mountains and the Chu waters; upon entering, it is the Buddha hall and the corridors. If a traveling monk comes out and asks: 'What is the Master's meaning?' Perhaps he may be allowed to have one eye.
A monk asked: 'What is it like when the lion (Shishi) throws back?' The master said: 'Are you still afraid of Manjushri (name of a Bodhisattva)?' The monk replied: 'Not only Manjushri, but even if the Buddha comes, I would not heed him.' The master said: 'What about Manjushri riding the lion?' The monk replied: 'The one Manjushri rides is not a lion.' The master said: 'How about the matter of throwing back?' The monk replied: 'Application is without deficiency.' The master said: 'This is precisely Manjushri riding the lion.'
A monk asked: 'When the fire of the kalpa (aeon) blazes, and the great chiliocosm is destroyed, I wonder, does this (referring to the original nature) get destroyed or not?' The master said: 'It does not get destroyed.' The monk asked: 'Why does it not get destroyed?' The master said: 'Because it is the same as the great chiliocosm.'
A monk asked: 'Without the slightest separation, why is it that when one looks, one cannot see it?' The master said: 'A skillful shadow player.'
A monk asked: 'What is it like when the ancient mirror has not been polished?' The master said:
照天照地。云磨后如何。師云。黑似漆。
師有頌云。欲識解脫道。諸法不相到。眼耳絕見聞。聲色鬧浩浩。
又云。諸佛不出世。四十九年說。祖師不西來。少林有妙訣。
又云。萬法是心光。諸緣唯性曉。本無迷悟人。只要今日了。
金陵清涼休復悟空禪師(凡三)
師凡三度入嶺。偶值地藏不安。師一日侍立床前。乃啟地藏云。某甲與和尚因緣背。此來。又值和尚不安。地藏起身。拈拄杖卓向面前云。這個也不背。師於此有省。
示眾云。古聖才生下。便周行七步。目顧四方云。天上天下。唯我獨尊。便有這個方便奇特。只如諸上座。生下時。有個甚麼奇特。試舉看。若道無。是對面諱卻。若道有。作么生。通得個訊息來。還會么。諸上座。幸自有奇特事。因甚麼不知去。
問如何是佛。師云。汝是眾生。
問如何是髑目菩提。師云。問取髑髏後人。
問如何是諸佛本源。師云。你喚甚麼作諸佛。
南嶽南臺守安禪師(凡一)
僧問。寂寂無依時如何。師云。寂寂底聻。
師有偈云。南臺靜坐一爐香。終日凝然萬慮忘。不是息心除妄想。都緣無事好思量。
資壽尼妙總云。可惜南臺。向死水裡浸殺。當初若見。與他一拶。令
【現代漢語翻譯】 現代漢語譯本 照天照地，云磨散后又如何？ 師父說：『黑得像漆一樣。』
師父有一首偈語說：『想要認識解脫之道，要知道諸法互不相干擾。眼和耳不再執著于見和聞，（即使）聲和色喧鬧，也浩浩蕩蕩，不受影響。』
又說：『諸佛不出世說法，（也）說了四十九年。祖師不從西方來，少林也有精妙的訣竅。』
又說：『萬法都是心的光明，各種因緣唯有自性才能明白。本來就沒有迷惑和覺悟的人，只要今日明白（這個道理）就行了。』
金陵清涼休復悟空禪師（共三次開示）
禪師曾三次進入山嶺。有一次恰逢地藏（Ksitigarbha，菩薩名）身體不適。禪師有一天侍立在地藏的床前，於是對地藏說：『我與和尚的因緣不順，這次來，又遇到和尚身體不適。』地藏起身，拿起拄杖，朝面前一拄，說：『這個也不違背（因緣）。』禪師因此有所領悟。
禪師開示大眾說：『古聖剛出生時，便行走七步，目光環顧四方，說：『天上天下，唯我獨尊。』便有了這個方便奇特之處。只是各位，出生時，有什麼奇特之處？試著舉出來看看。如果說沒有，那就是當面隱瞞。如果說有，又該如何通達這個訊息呢？』 你們明白嗎？各位，幸運的是你們自己有奇特之處，為什麼不知道呢？』
有人問：『什麼是佛？』 師父說：『你就是眾生。』
有人問：『什麼是髑目菩提（dokume bodhi，眼睛骷髏）？』 師父說：『去問骷髏的後人。』
有人問：『什麼是諸佛的本源？』 師父說：『你把什麼叫做諸佛？』
南嶽南臺守安禪師（共一次開示）
有僧人問：『寂靜無所依靠時如何？』 師父說：『（你說的）寂靜是什麼？』
師父有一首偈語說：『南臺（Nantai，地名）燃起一爐香，整日凝神靜坐，萬般思慮皆忘。不是刻意止息妄心，消除妄想，都因為無事，正好靜心思考。』
資壽尼妙總（Miaozong，比丘尼的名字）說：『可惜了南臺，被浸泡在死水裡淹死了。當初如果我見到，就給他一下，讓他……』
【English Translation】 English version 'Shines on heaven, shines on earth. What happens after the clouds dissipate?' The Master said, 'Black as lacquer.'
The Master has a verse saying: 'If you want to know the path to liberation, understand that all dharmas do not interfere with each other. The eyes and ears no longer cling to seeing and hearing, (even if) sounds and colors are noisy, they are vast and unaffected.'
He also said: 'The Buddhas do not appear in the world to preach, (yet) they spoke for forty-nine years. The Patriarch did not come from the West, but Shaolin has wonderful secrets.'
He also said: 'All dharmas are the light of the mind, and all conditions are understood only by the self-nature. Originally, there are no deluded or enlightened people, just understand (this principle) today.'
Chan Master Xiufu Wukong of Qingliang in Jinling (Three teachings in total)
The Master entered the mountains three times. Once, he happened to encounter Dizang (Ksitigarbha, name of a Bodhisattva) being unwell. One day, the Master stood by Dizang's bed and said to Dizang, 'My karma with the Abbot is unfavorable. This time I come, I encounter the Abbot being unwell again.' Dizang got up, took his staff, and thrust it in front of him, saying, 'This does not contradict (karma) either.' The Master had an awakening from this.
The Master addressed the assembly, saying: 'When the ancient sages were born, they walked seven steps, looked around in all directions, and said: 'Above heaven and below heaven, I alone am the honored one.' Then there was this convenient and unique thing. But what about you all? When you were born, what unique thing was there? Try to bring it up and see. If you say there is none, then you are concealing it to my face. If you say there is, how do you get through this message?' Do you understand? Everyone, fortunately, you have your own unique things, why don't you know them?'
Someone asked: 'What is Buddha?' The Master said: 'You are sentient beings.'
Someone asked: 'What is dokume bodhi (skull eye bodhi)?' The Master said: 'Ask the descendants of the skull.'
Someone asked: 'What is the original source of all Buddhas?' The Master said: 'What do you call Buddhas?'
Chan Master Shou'an of Nantai in Nanyue (One teaching in total)
A monk asked: 'What is it like when one is lonely and without reliance?' The Master said: 'What is (the) loneliness (you speak of)?'
The Master has a verse saying: 'Nantai (name of a place) burns a censer of incense, all day long in contemplation, forgetting all thoughts. It is not intentionally stopping the mind and eliminating delusions, but because there is nothing to do, it is good to contemplate quietly.'
Nun Miaozong (name of a Bhikkhuni) of Zishou said: 'It's a pity that Nantai was drowned in dead water. If I had seen it at the beginning, I would have given him a push, and let him...'
渠別有生涯。
聯燈會要卷第二十六 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十七
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第九世
潭州延壽惠輪禪師法嗣
廬山歸宗道詮禪師(凡二)
僧問。承聞和尚。親見延壽來。是否。師云。山前麥熟也未。
僧問。九峰山中。還有佛法也無。師云有。如何是九峰山中佛法。師云。石頭大底大。小底小。
韶州白雲祥禪師法嗣
連州保峰和尚(凡四)
示眾云。看天看地。新羅國里。和南不審。日銷萬兩黃金。雖然如是。猶欠少在。
示眾云。盡十方世界。是個木羅漢。幡竿頭上。道將一句來。
師問僧。甚處來。僧云。大容來。師云。大容近日作么生。僧云。合得一甕醬。師喚沙彌。將一碗水來。與這僧照影。
師見僧。從法堂階下過。師敲繩床。作聲。僧云。若是這個。不消拈出。師喜。近前詰之。僧無說。師便打。
韶州月華和尚(凡一)
有一老宿。上法堂。東西顧視云。好個法堂。要且無主。師召云。且坐喫茶。老宿問。玄中最的。猶是龜毛兔角。不向二諦中修。如何密用。師云。側。老宿云。與么則拗折拄
【現代漢語翻譯】 現代漢語譯本： 他有自己獨特的生活方式。
《聯燈會要》卷第二十六 卍新續藏第 79 冊 No. 1557 《聯燈會要》
《聯燈會要》卷第二十七
住泉州崇福禪寺嗣祖比丘 悟明 輯
青原下第九世
潭州延壽惠輪禪師法嗣
廬山歸宗道詮禪師(凡二)
僧問：『聽說和尚您親自見過延壽（Yanshou，人名），是這樣嗎？』 師云：『山前的麥子熟了嗎？』
僧問：『九峰山（Jiufeng Mountain）中，還有佛法嗎？』 師云：『有。』 如何是九峰山中的佛法？ 師云：『石頭大的大，小的小。』
韶州白雲祥禪師法嗣
連州保峰和尚(凡四)
示眾云：『看天看地，新羅國（Silla，古代朝鮮國家）里，和南不審（Honam bu sim，不知道）。日銷萬兩黃金。雖然如此，猶欠少在。』
示眾云：『盡十方世界，是個木羅漢（wooden arhat）。幡竿頭上，道將一句來。』
師問僧：『甚處來？』 僧云：『大容（Darong，地名）來。』 師云：『大容近日作么生？』 僧云：『合得一甕醬。』 師喚沙彌（novice monk）：『將一碗水來，與這僧照影。』
師見僧，從法堂階下過。師敲繩床，作聲。僧云：『若是這個，不消拈出。』 師喜，近前詰之。僧無說，師便打。
韶州月華和尚(凡一)
有一老宿，上法堂，東西顧視云：『好個法堂，要且無主。』 師召云：『且坐喫茶。』 老宿問：『玄中最的，猶是龜毛兔角。不向二諦中修，如何密用？』 師云：『側。』 老宿云：『與么則拗折拄。』
【English Translation】 English version: He has his own unique way of life.
Continuation of the Lamp, Volume 26 卍 New Continued Collection, Volume 79, No. 1557, Continuation of the Lamp
Continuation of the Lamp, Volume 27
Compiled by Wuming (Enlightened Clarity), a Bhiksu (monk) residing at Chongfu Monastery in Quanzhou, a successor of the ancestral lineage
Ninth Generation under Qingyuan
Lineage of Chan Master Huilun of Yanshou in Tanzhou
Chan Master Daoquan of Guizong in Lushan (Total of Two)
A monk asked: 'I have heard that the Master personally met Yanshou (Yanshou, a person's name). Is this true?' The Master said: 'Are the wheat crops in front of the mountain ripe yet?'
A monk asked: 'In Mount Jiufeng (Jiufeng Mountain), is there still the Buddha-dharma?' The Master said: 'Yes.' What is the Buddha-dharma in Mount Jiufeng? The Master said: 'The big stones are big, and the small stones are small.'
Lineage of Chan Master Baiyunxiang of Shaozhou
The Venerable Baofeng of Lianzhou (Total of Four)
Addressing the assembly, he said: 'Looking at the sky, looking at the earth, in the land of Silla (Silla, an ancient Korean kingdom), Honam bu sim (I don't know). Ten thousand taels of gold are spent daily. Even so, it is still somewhat lacking.'
Addressing the assembly, he said: 'The entire ten directions of the world are a wooden arhat (wooden arhat). At the top of the banner pole, speak a phrase.'
The Master asked a monk: 'Where do you come from?' The monk said: 'From Darong (Darong, a place name).' The Master said: 'What is Darong doing these days?' The monk said: 'Making a jar of sauce.' The Master called a novice monk (novice monk): 'Bring a bowl of water and let this monk look at his reflection.'
The Master saw a monk passing under the steps of the Dharma Hall. The Master knocked on the rope bed, making a sound. The monk said: 'If it is this, there is no need to bring it up.' The Master was pleased and questioned him closely. The monk had nothing to say, so the Master struck him.
The Venerable Yuehua of Shaozhou (Total of One)
An old monk went up to the Dharma Hall, looked around and said: 'What a fine Dharma Hall, but it has no master.' The Master called out: 'Please sit down and have some tea.' The old monk asked: 'The most profound of the profound is still like turtle hair and rabbit horns. If one does not cultivate within the two truths, how does one use it secretly?' The Master said: 'Sideways.' The old monk said: 'If so, then break the pillar.'
杖。割斷草鞋去也。師云。細而詳之。
吉州巴陵顥鑒禪師法嗣
泐潭靈澄散聖(凡二)
知門寬問師。甚處來。師云。水清月現。寬云。好好借問。師云。褊衫不染皂。寬云。喫茶去。
寬一日又問。到來數日。且喜安樂。師云。菠菱好煮羹。寬云。你作這個去就那。師云。王字不著點。寬拊掌大笑。
隋州智門師寬禪師法嗣
江陵福昌惟善禪師(凡十一)
示眾。拈拄杖一劃云。盡乾坤大地。微塵諸佛。總在福昌這裡。說佛說法。諸禪德。若也會得。出來與汝證據。若也不會。花須連夜發。莫待曉風吹。
師問僧。近離甚處。云大別。師云。在彼多少時。云三年。師云。水牯牛便甚麼人作對。云不曾觸他一粒米。師云。二時吃個甚麼。僧無語。師便打。
有僧來。𦘕一圓相。師便喝云。野狐精。僧作擲勢。以腳拶之者三。師云。蒿箭子。僧作禮。師便打。
師問僧。近離甚處。雲安州。師云。甚麼物恁么來。云請師辨看。師云。驢前馬後漢。僧便喝。師云。驢前馬後漢。又惡發作么。僧又喝。師便打。僧無語。師喝云。這瞎驢。打殺一萬個。有甚麼罪過。參堂去。
有僧。自號映達磨。才入方丈門。提起坐具云。展則遍周沙界。不展則賓主
【現代漢語翻譯】 現代漢語譯本： （僧人）拄著枴杖，割斷草鞋就離開了。禪師說：『要仔細而詳盡地觀察。』
吉州巴陵顥鑒禪師的法嗣
泐潭靈澄散聖（共二人）
知門寬禪師問靈澄禪師：『從哪裡來？』靈澄禪師說：『水清則月亮顯現。』知門寬禪師說：『好好地借用這句話來問你。』靈澄禪師說：『粗布短衫不會被染成黑色。』知門寬禪師說：『去喝茶吧。』
知門寬禪師有一天又問：『來這裡幾天了，還算安樂吧？』靈澄禪師說：『菠菜菱角適合煮湯。』知門寬禪師說：『你用這個做什麼？』靈澄禪師說：『「王」字不加點。』知門寬禪師拍手大笑。
隋州智門師寬禪師的法嗣
江陵福昌惟善禪師（共十一人）
惟善禪師向大眾開示：拿起拄杖一劃，說：『整個乾坤大地，微塵般的諸佛，都在福昌這裡說法。各位禪德，如果領會得了，就出來給我證明。如果領會不了，花也應該連夜開放，不要等到曉風吹拂。』
惟善禪師問僧人：『最近從哪裡來？』僧人說：『大別山。』禪師說：『在那裡待了多久？』僧人說：『三年。』禪師說：『那頭水牛是誰在照看？』僧人說：『不曾碰過它一粒米。』禪師說：『那你每天吃什麼？』僧人無言以對。禪師就打了他。
有個僧人來，畫了一個圓相。禪師就喝道：『野狐精！』僧人做出投擲的姿勢，用腳踩了三下。禪師說：『蒿草箭！』僧人作揖。禪師就打了他。
禪師問僧人：『最近從哪裡來？』僧人說：『安州。』禪師說：『什麼東西這樣過來？』僧人說：『請禪師辨認。』禪師說：『驢前馬後的漢子。』僧人就喝道。禪師說：『驢前馬後的漢子，又發什麼瘋？』僧人又喝道。禪師就打了他。僧人無言以對。禪師喝道：『你這瞎驢，打死一萬個，有什麼罪過？去參堂吧。』
有個僧人，自稱映達磨，剛進入方丈的門，提起坐具說：『展開則遍佈整個沙界，不展開則分清賓主。』
English version: （A monk） took his staff, cut his straw sandals, and left. The Master said, 'Examine it carefully and thoroughly.'
Successor of Zen Master Haojian of Baling in Jizhou
Lingcheng, the Unaffiliated Sage of Letan (two in total)
Knowing-Gate (Zhimen) Master Kuan asked the Master, 'Where do you come from?' The Master said, 'When the water is clear, the moon appears.' Kuan said, 'Good, let me borrow that to ask you.' The Master said, 'A coarse shirt is not dyed black.' Kuan said, 'Go have some tea.'
One day, Kuan asked again, 'You've been here for several days, are you comfortable?' The Master said, 'Spinach and water caltrop make good soup.' Kuan said, 'What are you going to do with that?' The Master said, 'The character 'king' (王) is missing a dot.' Kuan clapped his hands and laughed loudly.
Successor of Zen Master Shikuan of Zhimen in Suizhou
Zen Master Weishen of Fuchang in Jiangling (eleven in total)
Addressing the assembly, he raised his staff and drew a line, saying, 'The entire universe and all the Buddhas like dust motes are all here at Fuchang, expounding the Dharma. If you Zen practitioners understand, come out and give me proof. If you don't understand, the flowers should bloom overnight, don't wait for the morning breeze to blow.'
The Master asked a monk, 'Where did you come from recently?' The monk said, 'Dabie Mountain.' The Master said, 'How long were you there?' The monk said, 'Three years.' The Master said, 'Who takes care of the water buffalo?' The monk said, 'I never touched a grain of its rice.' The Master said, 'What do you eat twice a day?' The monk was speechless. The Master then struck him.
A monk came and drew a circle. The Master shouted, 'Wild fox spirit!' The monk made a throwing gesture and stomped on it three times with his foot. The Master said, 'Arrow of artemisia!' The monk bowed. The Master then struck him.
The Master asked a monk, 'Where did you come from recently?' The monk said, 'Anzhou.' The Master said, 'What thing came like that?' The monk said, 'Please, Master, discern it.' The Master said, 'A Han person before the donkey and behind the horse.' The monk then shouted. The Master said, 'A Han person before the donkey and behind the horse, what madness are you acting out?' The monk shouted again. The Master then struck him. The monk was speechless. The Master shouted, 'You blind donkey, even if I beat ten thousand to death, what crime is there? Go to the meditation hall.'
There was a monk who called himself 'Reflecting Bodhidharma'. As soon as he entered the abbot's room, he raised his sitting cloth and said, 'When unfolded, it covers the entire realm; when not unfolded, it distinguishes guest and host.'
【English Translation】 （A monk） took his staff, cut his straw sandals, and left. The Master said, 'Examine it carefully and thoroughly.'
Successor of Zen Master Haojian of Baling in Jizhou
Lingcheng, the Unaffiliated Sage of Letan (two in total)
Knowing-Gate (Zhimen) Master Kuan asked the Master, 'Where do you come from?' The Master said, 'When the water is clear, the moon appears.' Kuan said, 'Good, let me borrow that to ask you.' The Master said, 'A coarse shirt is not dyed black.' Kuan said, 'Go have some tea.'
One day, Kuan asked again, 'You've been here for several days, are you comfortable?' The Master said, 'Spinach and water caltrop make good soup.' Kuan said, 'What are you going to do with that?' The Master said, 'The character 'king' (王) is missing a dot.' Kuan clapped his hands and laughed loudly.
Successor of Zen Master Shikuan of Zhimen in Suizhou
Zen Master Weishen of Fuchang in Jiangling (eleven in total)
Addressing the assembly, he raised his staff and drew a line, saying, 'The entire universe and all the Buddhas like dust motes are all here at Fuchang, expounding the Dharma. If you Zen practitioners understand, come out and give me proof. If you don't understand, the flowers should bloom overnight, don't wait for the morning breeze to blow.'
The Master asked a monk, 'Where did you come from recently?' The monk said, 'Dabie Mountain.' The Master said, 'How long were you there?' The monk said, 'Three years.' The Master said, 'Who takes care of the water buffalo?' The monk said, 'I never touched a grain of its rice.' The Master said, 'What do you eat twice a day?' The monk was speechless. The Master then struck him.
A monk came and drew a circle. The Master shouted, 'Wild fox spirit!' The monk made a throwing gesture and stomped on it three times with his foot. The Master said, 'Arrow of artemisia!' The monk bowed. The Master then struck him.
The Master asked a monk, 'Where did you come from recently?' The monk said, 'Anzhou.' The Master said, 'What thing came like that?' The monk said, 'Please, Master, discern it.' The Master said, 'A Han person before the donkey and behind the horse.' The monk then shouted. The Master said, 'A Han person before the donkey and behind the horse, what madness are you acting out?' The monk shouted again. The Master then struck him. The monk was speechless. The Master shouted, 'You blind donkey, even if I beat ten thousand to death, what crime is there? Go to the meditation hall.'
There was a monk who called himself 'Reflecting Bodhidharma'. As soon as he entered the abbot's room, he raised his sitting cloth and said, 'When unfolded, it covers the entire realm; when not unfolded, it distinguishes guest and host.'
不分。展即是。不展即是。師云。平地吃交了也。映云。明眼宗師。果然有在。師便打。映云。奪拄杖打和尚去。莫言不道。師云。棺木里撐眼。且坐喫茶。
茶罷。映前白雲。適來容易。觸忤和尚。師云。兩重公案。罪不重科。便喝出。
師問僧。近離甚處。云承天。師云。不涉程途。道將一句來。僧便喝。師便打。僧拈坐具。作摵勢。師笑云。喪車后拋藥袋。
師問僧。近離甚處。云遠離兩浙。近發鼎州。師云。夏在甚處。云德山。師云。武陵溪上。道將一句來。僧無語。師自代云。水到渠成。
師問僧。甚處來。云復州。師云。甚麼物恁么來。云請和尚辨看。師云。禮拜著。僧云諾。師云。自領去。三門外。與你三十棒。
師問超山主。名甚麼。云與和尚同名。師云。回互不回互。云不回互。師便打。
師問俗士。年多少。云四十四。師云。減一添一是多少。士無對。師便打。叉自代云。適來猶記得。
僧問。祖意教意。是同是別。師云。巢知風穴知雨。
問如何是佛法大意。師云。東方甲乙木。
蘄州五祖師戒禪師(凡七)
智門問師。暑往寒來。即不問。林下相逢事若何。師云。五鳳樓前聽玉漏。云爭柰主山高按山低。師云。須彌頂上擊金
【現代漢語翻譯】 現代漢語譯本： 不分，展開就是，不展開也是。禪師說：『在平地上也摔跤了。』映云說：『明眼的宗師，果然在這裡。』禪師就打了他。映云說：『奪走拄杖打和尚去，不要說我沒告訴你。』禪師說：『棺材裡睜開眼睛，先坐下喝茶吧。』
茶喝完后，映云指著外面的白雲，說：『剛才容易冒犯了和尚。』禪師說：『兩樁公案，罪不重複處罰。』便把他喝退了。
禪師問僧人：『最近從哪裡來？』僧人說：『承天（地名）。』禪師說：『不經過路途，說出一句來。』僧人便喝了一聲，禪師就打了他。僧人拿起坐具，做出要扔的姿勢。禪師笑著說：『喪車後面拋藥袋。』
禪師問僧人：『最近從哪裡來？』僧人說：『遠離兩浙（地名），最近從鼎州（地名）出發。』禪師說：『夏天在哪裡？』僧人說：『德山（地名）。』禪師說：『武陵溪（地名）上，說出一句來。』僧人無語。禪師自己代替他說：『水到渠成。』
禪師問僧人：『從哪裡來？』僧人說：『復州（地名）。』禪師說：『什麼東西這樣來的？』僧人說：『請和尚辨別看看。』禪師說：『禮拜吧。』僧人說：『是。』禪師說：『自己領走，到三門外，給你三十棒。』
禪師問超山主（人名）：『叫什麼名字？』超山主說：『和和尚同名。』禪師說：『回互不回互？』超山主說：『不回互。』禪師就打了他。
禪師問一個俗士：『多少歲了？』俗士說：『四十四。』禪師說：『減一添一是多少？』俗士無言以對。禪師就打了他，又自己代替他說：『剛才還記得。』
僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義），是相同還是不同？』禪師說：『鳥巢知道風，風穴（地名）知道雨。』
問：『如何是佛法大意？』禪師說：『東方甲乙木。』
蘄州五祖師戒禪師（共七則）
智門問禪師：『暑往寒來，就不問了，林下相逢的事情怎麼樣？』禪師說：『五鳳樓前聽玉漏。』智門說：『奈何主山高，按山低。』禪師說：『須彌（山名，佛教中的聖山）頂上擊金。』
【English Translation】 English version: 『No division. To unfold is it. Not to unfold is it.』 The Master said, 『He stumbled even on level ground.』 Yingyun said, 『A clear-eyed Zen master is indeed here.』 The Master then struck him. Yingyun said, 『Snatch the staff and beat the monk, don't say I didn't warn you.』 The Master said, 『Open your eyes in the coffin, sit down and have some tea first.』
After tea, Yingyun pointed to the white clouds outside and said, 『I easily offended the Master just now.』 The Master said, 『Two cases, the crime is not punished twice.』 Then he drove him out.
The Master asked a monk, 『Where have you come from recently?』 The monk said, 『Chengtian (place name).』 The Master said, 『Without traversing the road, say a phrase.』 The monk then shouted. The Master then struck him. The monk picked up his sitting cloth, making a throwing gesture. The Master laughed and said, 『Throwing a medicine bag behind the hearse.』
The Master asked a monk, 『Where have you come from recently?』 The monk said, 『Far from Liangzhe (place name), recently departing from Dingzhou (place name).』 The Master said, 『Where were you in the summer?』 The monk said, 『Deshan (place name).』 The Master said, 『On the Wuling Creek (place name), say a phrase.』 The monk was speechless. The Master substituted himself, saying, 『When the water comes, the channel is formed.』
The Master asked a monk, 『Where do you come from?』 The monk said, 『Fuzhou (place name).』 The Master said, 『What thing comes like that?』 The monk said, 『Please, Master, discern and see.』 The Master said, 『Prostrate yourself.』 The monk said, 『Yes.』 The Master said, 『Take yourself away, outside the three gates, and I'll give you thirty blows.』
The Master asked Abbot Chaoshan (person's name), 『What is your name?』 Abbot Chaoshan said, 『The same name as the Master.』 The Master said, 『Reciprocal or not reciprocal?』 Abbot Chaoshan said, 『Not reciprocal.』 The Master then struck him.
The Master asked a layman, 『How old are you?』 The layman said, 『Forty-four.』 The Master said, 『Subtract one and add one, how much is it?』 The layman had no answer. The Master then struck him, and then substituted himself, saying, 『I still remembered it just now.』
A monk asked, 『The ancestral intent (the essence of Zen) and the teaching intent (the Buddhist doctrine), are they the same or different?』 The Master said, 『The nest knows the wind, Fengxue (place name) knows the rain.』
Asked, 『What is the great meaning of the Buddha-dharma?』 The Master said, 『Eastward Jia Yi Wood.』
Zen Master Shijie of Qizhou Wuzu (seven in total)
Zhimen asked the Master, 『The heat goes and the cold comes, I won't ask about that. What about the encounter under the forest?』 The Master said, 『Listening to the jade clepsydra before the Five Phoenix Tower.』 Zhimen said, 『What to do when the main mountain is high and the pressing mountain is low?』 The Master said, 『Striking the gold on the summit of Sumeru (mountain name, a sacred mountain in Buddhism).』
鐘。
示眾云。大迦葉擊金鐘于須彌頂上。普震大千。阿難陀集總持於畢缽巖前。曲垂奧旨。今則大教東流。法傳西祖。觀機應響。接物隨緣。有解問者。一任施呈。
時有僧出作禮。師云。切忌龍門點破額。
示眾云。涅槃含四德。唯我契真常。拈拄杖云。豈不是四德。作么生是真常。諸人還會么。你若不會。祖峰佈施你諸人。乃云。拄杖子穿過真常。真常穿過四德。會么。祖峰解開布袋。一時傾出了也。你諸人。有會底也無。出來說看。祖峰與你證明。若說不得。敲落你鼻孔。拽脫你眉毛。以拄杖。擊香臺。下座。
示眾。拈拄杖云。彌勒先鋒。釋迦殿後。總在祖峰拄杖頭上。你諸人。還見么。
又道。我觀法王法。法王法如是。會么。會即出來道看。若也不會。伏惟尚饗。以拄杖。擊香臺。
師問僧。近離甚處。云東京。師云。還見天子也無。云常年一度。出金明池。師云。有禮可恕。無禮難容。出去。
僧問。截鐵鏌鎁。猶是鈍。嚙鏃當鋒事若何。師云。你試用看。云恁么則獻上漢高王也。師云。你見個甚麼道理。云苦痛深。師云。頭在我手裡。一任𨁝跳。
僧問。如何是佛。師云。鼻孔長三尺。云不會。師云。真不掩偽。曲不藏直。
問如何是道
【現代漢語翻譯】 現代漢語譯本： 鐘。
師父向大眾開示說：『大迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱）在須彌山頂敲擊金鐘，聲音震動整個大千世界。阿難陀（Ānanda，釋迦十大弟子之一，以記憶力超群著稱）在畢缽羅巖前彙集所有總持法門（dhāraṇī，以簡短的語句包含深奧的佛法），委婉地傳達佛法的精妙之處。如今佛法大教向東流傳，禪宗心法由西方的祖師傳來。我們觀照眾生的根機而隨機應變，接引眾生隨順各種因緣。有想要提問的人，都可以隨意發問。』
當時有一位僧人站出來行禮。師父說：『切記不要像鯉魚跳龍門一樣，反而碰破了頭。』
師父向大眾開示說：『涅槃（nirvāṇa，佛教修行的最終目標，指解脫一切煩惱和痛苦的狀態）包含常、樂、我、凈四德。只有我才能契合真常之德。』師父拿起拄杖說：『這豈不就是四德？那麼，什麼是真常呢？』各位會嗎？如果你們不會，祖峰就佈施給你們。』於是說：『拄杖子穿過真常，真常穿過四德。』會嗎？祖峰解開布袋，一時全部傾倒出來了。你們各位，有明白的嗎？出來說說看，祖峰為你們證明。如果說不出來，就敲掉你們的鼻孔，拔掉你們的眉毛。』用拄杖敲擊香臺，然後下座。
師父向大眾開示，拿起拄杖說：『彌勒菩薩（Maitreya，未來佛）是先鋒，釋迦牟尼佛（Śākyamuni，佛教的創始人）在殿後。一切都在祖峰的拄杖頭上。』你們各位，看見了嗎？
又說：『我觀察諸佛的法，諸佛的法就是這樣。』會嗎？會就出來說說看。如果不會，那就請享用祭品吧（伏惟尚饗，原為祭文用語，此處反用）。』用拄杖敲擊香臺。
師父問一位僧人：『最近從哪裡來？』僧人回答：『東京。』師父說：『還見到皇帝了嗎？』僧人說：『每年一次，在金明池見到。』師父說：『有禮可以饒恕，無禮難以容忍。出去。』
一位僧人問：『即使是截鐵如泥的寶劍鏌鎁（Mòyé，古代名劍），也還是鈍的。那麼，箭鏃迎著刀鋒又該如何應對呢？』師父說：『你試著用用看。』僧人說：『這樣就獻給漢高祖劉邦了。』師父說：『你看到了什麼道理？』僧人說：『苦痛很深。』師父說：『頭在我手裡，任你蹦跳。』
一位僧人問：『什麼是佛？』師父說：『鼻孔長三尺。』僧人說：『不明白。』師父說：『真不掩蓋虛偽，曲不隱藏正直。』
問：什麼是道？
【English Translation】 English version: Bell.
The Master addressed the assembly, saying: 'Mahākāśyapa (one of the ten great disciples of Śākyamuni, known for his ascetic practices) struck the golden bell atop Mount Sumeru (the central mountain in Buddhist cosmology), its sound reverberating throughout the entire great chiliocosm. Ānanda (one of the ten great disciples of Śākyamuni, known for his exceptional memory) gathered all the dhāraṇīs (mantras or concise phrases encapsulating profound Buddhist teachings) before the Pippala Cave, subtly conveying the profound meaning of the Dharma. Now, the great teaching of Buddhism flows eastward, and the Dharma transmission comes from the Western Patriarchs. We observe the faculties of beings and respond accordingly, receiving beings according to their various conditions. Anyone who wishes to ask questions may do so freely.'
At that time, a monk came forward and bowed. The Master said: 'Be careful not to break your forehead like a carp leaping over the Dragon Gate.'
The Master addressed the assembly, saying: 'Nirvāṇa (the ultimate goal of Buddhist practice, referring to the state of liberation from all afflictions and suffering) contains the four virtues of permanence, bliss, self, and purity. Only I can accord with the virtue of true permanence.' The Master picked up his staff and said: 'Isn't this precisely the four virtues? Then, what is true permanence?' Do you all understand? If you don't understand, Zufeng will bestow it upon you all.' Then he said: 'The staff penetrates true permanence, and true permanence penetrates the four virtues.' Do you understand? Zufeng has opened the bag and poured everything out at once. Among you all, is there anyone who understands? Come out and speak, and Zufeng will vouch for you. If you cannot speak, I will knock off your noses and pluck out your eyebrows.' He struck the incense table with his staff and descended from the seat.
The Master addressed the assembly, picking up his staff and saying: 'Maitreya (the future Buddha) is the vanguard, and Śākyamuni (the founder of Buddhism) is at the rear. Everything is on the head of Zufeng's staff.' Do you all see it?
He also said: 'I observe the Dharma of the Dharma Kings, and the Dharma of the Dharma Kings is thus.' Do you understand? If you understand, come out and speak. If you don't understand, then may you enjoy the offerings (a phrase originally used in sacrificial texts, used here ironically).' He struck the incense table with his staff.
The Master asked a monk: 'Where have you come from recently?' The monk replied: 'Tokyo.' The Master said: 'Have you seen the Emperor?' The monk said: 'Once a year, at Jinming Pond.' The Master said: 'With propriety, it can be forgiven; without propriety, it is difficult to tolerate. Leave.'
A monk asked: 'Even the Moye sword (Mòyé, a famous ancient sword) that cuts iron like mud is still blunt. Then, how should one deal with an arrow meeting the blade?' The Master said: 'Try using it and see.' The monk said: 'Then I would offer it to Emperor Gaozu of Han.' The Master said: 'What principle do you see?' The monk said: 'The suffering is deep.' The Master said: 'The head is in my hand; you may jump as you please.'
A monk asked: 'What is Buddha?' The Master said: 'The nostrils are three feet long.' The monk said: 'I don't understand.' The Master said: 'Truth does not conceal falsehood, and crookedness does not hide straightness.'
Asked: What is the Tao?
。師云。點。云點后如何。師云。荊三卞四。
蘄州四祖諲禪師(凡二)
示眾云。盡乾坤大地。三世諸佛。天下老和尚。今日被山僧坐斷。無你出頭處。設有出頭得。也只是個竹木精靈。雖然如是。未免擔枷判事。
僧問。如何是祖師西來意。師云。一人傳虛。萬人傳實。
蘄州廣教懷志禪師(凡二)
示眾云。舉令提綱。群魔屏跡。全提祖印。坐斷十方。正恁么時。老胡出來。也須乞命。眾中若是作家。略希英鑒。
僧問。如何是佛法大意。師云。你記來多少時。云學人不會。師云。言猶在耳。
舒州龍門永禪師(凡三)
示眾云。諸佛言詮。止啼為義。祖師心印。莫可論之。向上一路。誰敢措足。直下會得。已是不著便。
僧問。祖祖相傳。未審傳個甚麼。師云。德山拄杖。僧云。恁么則師得其妙也。師便打。
僧問。如何是龍門路。師云險。云爲甚麼如此。師云。點額卻回來。
唐州天目契滿禪師(凡一)
示眾云。迦葉親傳如來密印。達磨西來。多虛少實。若論此事。權且認奴作郎。說佛說祖。剜肉作瘡。直下單明。未是衲僧活計。作么生是衲僧活計。何不出來。對眾證據。
時有僧出作禮。師云。若是仙陀客。更不待
【現代漢語翻譯】 師（禪師）說：『點。』 僧人問：『點后如何？』 師（禪師）說：『荊三卞四。』（意指顛倒錯亂，難以分辨真假）
蘄州四祖諲禪師(Qizhou Sizu Yin Chanshi)（凡二）
開示大眾說：『整個乾坤大地，三世諸佛（過去、現在、未來一切諸佛），天下的老和尚，今天都被我（山僧）佔據了，沒有你出頭的地方。即使有出頭的，也只是竹木精靈（比喻沒有生命的物體）。雖然如此，也免不了要戴著枷鎖判案。』
僧人問：『如何是祖師西來意？』（Bodhidharma, 禪宗初祖達摩西來傳法的真意是什麼？） 師（禪師）說：『一人傳虛，萬人傳實。』（比喻謠言經過傳播會變得更加真實）
蘄州廣教懷志禪師(Qizhou Guangjiao Huaizhi Chanshi)（凡二）
開示大眾說：『提出綱領，群魔退散。完全提持祖印（禪宗心法），佔據十方。正當這個時候，老胡（指達摩）出來，也必須乞求饒命。大眾中如果有真正有作為的人，稍微顯露一下英明的見識。』
僧人問：『如何是佛法大意？』（What is the main idea of Buddhadharma?） 師（禪師）說：『你記來多少時？』（你記住這個問題多久了？） 僧人說：『學人不會。』 師（禪師）說：『言猶在耳。』（話還在耳邊，意指剛剛問過）
舒州龍門永禪師(Shuzhou Longmen Yong Chanshi)（凡三）
開示大眾說：『諸佛的言語教誨，只是爲了止住哭泣（比喻權宜之計）。祖師的心印（禪宗心法），不可用言語議論。向上一路（追求更高境界的道路），誰敢落腳？直接領會，已經是不著邊際。』
僧人問：『祖祖相傳，未審傳個甚麼？』（Patriarchs have been passing down the Dharma from generation to generation. What exactly is being passed down?） 師（禪師）說：『德山(Deshan)拄杖。』（德山禪師的拄杖，比喻禪宗的棒喝） 僧人說：『恁么則師得其妙也。』（那麼說來，禪師您是得到了其中的奧妙了。） 師（禪師）便打。
僧人問：『如何是龍門路？』（What is the Longmen Road?） 師（禪師）說：『險。』 僧人問：『為甚麼如此？』 師（禪師）說：『點額卻回來。』（比喻經歷危險后又回到原點）
唐州天目契滿禪師(Tangzhou Tianmu Qiman Chanshi)（凡一）
開示大眾說：『迦葉(Kasyapa)親自傳授如來(Tathagata)的秘密心印，達摩(Bodhidharma)西來，多虛少實。如果談論這件事，姑且承認奴僕是主人。說佛說祖，是剜肉作瘡。直接明瞭，還不是衲僧（雲遊僧人）的活計。怎麼才是衲僧的活計？何不出來，當衆證明。』
當時有僧人出來作禮。 師（禪師）說：『若是仙陀客(Xiantuo Ke)，更不等待。』（如果是真正懂得禪的人，就不需要等待）
【English Translation】 The master said, 'Point.' The monk asked, 'What after the point?' The master said, 'Jing three, Bian four.' (referring to a state of confusion where truth and falsehood are indistinguishable)
Chan Master Yin of Sizu in Qizhou (two in total)
Instructing the assembly, he said, 'The entire universe, all Buddhas of the three times (past, present, and future), and all the old monks in the world are today occupied by this mountain monk, leaving you no place to emerge. Even if someone does emerge, they are merely a bamboo or wooden spirit (a metaphor for inanimate objects). Although it is like this, they cannot avoid bearing the cangue and judging matters.'
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Bodhidharma, the first patriarch of Zen, coming to transmit the Dharma from the West?) The master said, 'One person transmits falsehood, ten thousand transmit truth.' (A metaphor for how rumors become more believable as they spread)
Chan Master Huaizhi of Guangjiao in Qizhou (two in total)
Instructing the assembly, he said, 'Raise the command and the outline, and demons will retreat. Fully uphold the ancestral seal (the Zen mind-seal), and occupy the ten directions. At just such a time, if the old barbarian (referring to Bodhidharma) comes out, he must also beg for his life. If there is a true practitioner among you, show a little of your brilliant insight.'
A monk asked, 'What is the great meaning of the Buddhadharma?' The master said, 'How long have you remembered it?' The monk said, 'This student does not understand.' The master said, 'The words are still in your ears.' (meaning you just asked the question)
Chan Master Yong of Longmen in Shuzhou (three in total)
Instructing the assembly, he said, 'The words and teachings of the Buddhas are only meant to stop crying (a metaphor for expedient means). The mind-seal of the Patriarchs cannot be discussed. On the upward path (the path to higher enlightenment), who dares to set foot? To understand directly is already beside the point.'
A monk asked, 'Patriarchs have been passing down the Dharma from generation to generation. What exactly is being passed down?' The master said, 'Deshan's staff.' (referring to Deshan's staff, a metaphor for the Zen method of using blows and shouts) The monk said, 'In that case, the master has attained its subtlety.' The master then struck him.
A monk asked, 'What is the Longmen Road?' The master said, 'Dangerous.' The monk asked, 'Why is it like this?' The master said, 'Touch your forehead and then return.' (a metaphor for experiencing danger and then returning to the starting point)
Chan Master Qiman of Tianmu in Tangzhou (one in total)
Instructing the assembly, he said, 'Kasyapa personally transmitted the secret mind-seal of the Tathagata. Bodhidharma came from the West, with more falsehood than truth. If we discuss this matter, let's tentatively acknowledge the servant as the master. Speaking of Buddhas and Patriarchs is like cutting flesh to create a wound. Direct understanding is not yet the livelihood of a traveling monk. What is the livelihood of a traveling monk? Why not come out and prove it before the assembly?'
At that time, a monk came forward and bowed. The master said, 'If you are a Xiantuo guest, there is no need to wait.' (If you truly understand Zen, there is no need to wait)
揚眉。僧應諾。師云。金剛路兩兩三三。
鄂州建福智通禪師(凡二)
示眾云。直饒一句下。倜儻分明去。早是不著便。遭他點污了也。衲僧家。合作么生。便下座。
僧問。如何是透法身句。師云。鸚鵡戀西秦。
襄州洞山守初禪師法嗣
岳州乾明睦禪師(凡二)
師問洞山。停機罷賞時如何。山云。水底弄傀儡。師云。誰是看玩者。山云。停機罷賞者。師云。恁么則知音不和也。山云。知音底事。作么生。師云。大盡三十日。山云。未在更道。師云。某甲合吃和尚手中痛棒。山休去。
僧問。昔日靈山記。今朝嗣阿誰。師云。楚山突屼。漢水東流。云恁么則洞山的嗣也。師云。聽事不真。喚鐘作甕。
鄧州廣濟通禪師(凡一)
僧問。如何是佛法大意。師云。黑漆崑崙牽白象。雲和尚莫謾後學好。師云。好心不得好報。
荊南府開福德賢禪師(凡一)
示眾云。不用思而知。不用慮而解。知解俱泯。合談何事。良久云。一葉落天下秋。
僧問。如何是衲僧活計。師云。耳里種田。
朗州德山密禪師法嗣
南嶽南臺勤禪師(凡二)
示眾云。南嶽山裡寒。不似別處寒。寒則樹結銀條。草鋪碎玉。江河凍定。四海成
【現代漢語翻譯】 現代漢語譯本： 揚眉。僧人應諾。智通禪師說：『金剛路兩兩三三。』
鄂州建福智通禪師(共兩次)
開示大眾說：『即便在一句話下，倜儻分明地領悟了，也已經是不著邊際，遭人玷污了。衲僧家，該如何做呢？』說完便下座。
僧人問：『如何是透法身句？』智通禪師說：『鸚鵡戀西秦。』
襄州洞山守初禪師法嗣
岳州乾明睦禪師(共兩次)
睦禪師問洞山守初禪師：『停機罷賞時如何？』洞山守初禪師說：『水底弄傀儡。』睦禪師說：『誰是看玩者？』洞山守初禪師說：『停機罷賞者。』睦禪師說：『這樣說來，知音不和啊。』洞山守初禪師說：『知音的事情，作么生？』睦禪師說：『大盡三十日。』洞山守初禪師說：『未在，更道。』睦禪師說：『某甲合吃和尚手中痛棒。』洞山守初禪師便休止了問答。
僧人問：『昔日靈山記，今朝嗣阿誰？』睦禪師說：『楚山突兀，漢水東流。』僧人說：『這樣說來，您是洞山守初禪師的嗣法弟子了。』睦禪師說：『聽事不真，喚鐘作甕。』
鄧州廣濟通禪師(共一次)
僧人問：『如何是佛法大意？』廣濟通禪師說：『黑漆崑崙牽白象。』僧人說：『和尚莫謾後學好。』廣濟通禪師說：『好心不得好報。』
荊南府開福德賢禪師(共一次)
開示大眾說：『不用思而知，不用慮而解。知解俱泯，合談何事？』良久說：『一葉落天下秋。』
僧人問：『如何是衲僧活計？』德賢禪師說：『耳里種田。』
朗州德山密禪師法嗣
南嶽南臺勤禪師(共兩次)
開示大眾說：『南嶽山裡寒，不似別處寒。寒則樹結銀條，草鋪碎玉，江河凍定，四海成』
【English Translation】 English version: Yangmei (raising eyebrows). The monk acknowledged. The Master (智通禪師, Zhi Tong Chanshi) said, 'The Vajra (金剛, Jīngāng) path is in twos and threes.'
Ezhou Jianfu Zhitong Chanshi (two instances)
Addressing the assembly, he said, 'Even if you understand clearly in one sentence, it's already off the mark and tainted. What should a monk do?' Then he descended from his seat.
A monk asked, 'What is a phrase that penetrates the Dharmakaya (法身, Fǎshēn)?' The Master said, 'The parrot longs for Western Qin (西秦, Xī Qín).'
Lineage of Xiangzhou Dongshan Shouchu Chanshi
Yuezhou Qianming Mu Chanshi (two instances)
The Master (睦禪師, Mù Chanshi) asked Dongshan (洞山守初禪師, Dòngshān Shǒuchū Chanshi), 'What is it like when the loom stops and the appreciation ceases?' Dongshan said, 'Puppets playing at the bottom of the water.' The Master said, 'Who is the one watching and enjoying?' Dongshan said, 'The one who stops the loom and ceases the appreciation.' The Master said, 'In that case, the connoisseurs are not in harmony.' Dongshan said, 'What about the connoisseur's affair?' The Master said, 'The longest month has thirty days.' Dongshan said, 'Not yet, say more.' The Master said, 'I deserve a painful blow from the Master's hand.' Dongshan ceased the conversation.
A monk asked, 'The record of the Vulture Peak (靈山, Língshān) in the past, who succeeds it today?' The Master said, 'The Chu (楚, Chǔ) mountains are towering, and the Han (漢, Hàn) River flows eastward.' The monk said, 'In that case, you are a successor of Dongshan.' The Master said, 'Hearing is not true; you call a bell a pot.'
Dengzhou Guangji Tong Chanshi (one instance)
A monk asked, 'What is the great meaning of the Buddha Dharma (佛法, Fófǎ)?' The Master said, 'A black lacquer Kunlun (崑崙, Kūnlún) leads a white elephant.' The monk said, 'Master, please don't deceive later learners.' The Master said, 'Good intentions do not receive good rewards.'
Jingnan Prefecture Kaifu Dexian Chanshi (one instance)
Addressing the assembly, he said, 'No need to know through thinking, no need to understand through deliberation. When knowing and understanding are both extinguished, what is there to talk about?' After a long pause, he said, 'One leaf falls, and the world knows autumn.'
A monk asked, 'What is the livelihood of a monk?' The Master (德賢禪師, Déxián Chanshi) said, 'Farming in the ears.'
Lineage of Langzhou Deshan Mi Chanshi
Nanyue Nantai Qin Chanshi (two instances)
Addressing the assembly, he said, 'The cold in the Nanyue (南嶽, Nányuè) mountains is unlike the cold elsewhere. When it's cold, the trees form silver branches, the grass is covered with碎玉 (suìyù,碎玉 means碎小的玉石，碎玉 is like碎雪), the rivers freeze, and the four seas become'
冰。虛空結合。鳥道不通。云布長郊。龍魚鎖戶。當恁么時。命若懸絲。作么生道。若道得。即紅日連天。若道不得。冥冥長夜。
僧問。如何是祖師西來意。師云。一寸龜毛重七斤。
鼎州文殊應真禪師(凡二)
示眾云。直鉤釣驪龍。曲鉤釣蝦蟆蚯蚓。還有龍么。良久云。勞而無功。
僧問。寶劍未出匣時如何。師云。在甚麼處。云出匣后如何。師云。臂長衫袖短。
鼎州德山紹晏禪師(凡二)
示眾云。一塵才起。大地全收。一毛頭上。師子全身。一塵才起。大地全收。須彌山重多少斤兩。一毛頭上。師子全身。大海水有幾許滴瀝。有人道得。與汝拄杖子。天下橫行。若道不得。須彌山。蓋卻你頭。大海水。溺卻汝身。
僧問。如何是祖師西來意。師云。桃源水繞白雲亭。
鼎州文殊寬禪師(凡三)
示眾云。直教你聞一句。一時決了。已是不著便。遭他點污。合作么生。
僧問。如何是文殊為人一句。師云。粗識好惡。
云古人卷席。意旨如何。師云。汝自不知時。
僧問。如何是雲門透法身句。師云。惜取眉毛。云爲甚麼如此。師云。非汝境界。
隋州雙泉郁禪師法嗣
鼎州德山慧遠禪師(凡二)
開堂示
【現代漢語翻譯】 現代漢語譯本： 冰，虛空結合，鳥道不通，云佈滿長長的郊野，龍和魚都被鎖在家裡。當這種時候，生命危如懸絲，該如何表達？如果能說出來，就是紅日照耀整個天空；如果說不出來，就是漫漫長夜。
僧人問：『什麼是祖師西來的真意？』 禪師說：『一寸長的烏龜毛重七斤。』
鼎州文殊應真禪師(共二則)
開示大眾說：『用直鉤釣黑龍（驪龍），用彎鉤釣蝦蟆和蚯蚓。還有龍嗎？』 良久，禪師說：『徒勞無功。』
僧人問：『寶劍未出劍匣時是什麼樣子？』 禪師說：『在什麼地方？』 僧人問：『出匣后又是什麼樣子？』 禪師說：『臂長衫袖短。』
鼎州德山紹晏禪師(共二則)
開示大眾說：『一粒塵埃剛升起，整個大地都被它包含。一根毫毛的尖端上，有完整的獅子身。』一粒塵埃剛升起，整個大地都被它包含，須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）有多重？一根毫毛的尖端上，有完整的獅子身，大海水有多少滴？如果有人能說出來，就給你拄杖子，讓你在天下橫行。如果說不出來，須彌山（Sumeru Mountain）就蓋住你的頭，大海水就淹沒你的身軀。
僧人問：『什麼是祖師西來的真意？』 禪師說：『桃源的水環繞著白雲亭。』
鼎州文殊寬禪師(共三則)
開示大眾說：『直接讓你聽到一句話，一時之間徹底了斷，這已經是不著邊際，反而被它玷污了。應該怎麼做才好？』
僧人問：『什麼是文殊（Manjusri，智慧的象徵）為人說一句？』 禪師說：『略微知道好壞。』
僧人問：『雲門（Yunmen，禪宗大師）古人卷席，意旨如何？』 禪師說：『你自己不知道時候。』
僧人問：『什麼是雲門（Yunmen）透法身句？』 禪師說：『愛惜你的眉毛。』 僧人問：『為什麼這樣說？』 禪師說：『不是你的境界。』
隋州雙泉郁禪師法嗣
鼎州德山慧遠禪師(共二則)
開堂開示
【English Translation】 English version: Ice. Emptiness combines. The bird path is impassable. Clouds spread across the long fields. Dragons and fish are locked in their homes. At such a time, life hangs by a thread. How should one speak? If you can speak it, it is the red sun connecting the sky. If you cannot speak it, it is a long, dark night.
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'An inch of tortoise hair weighs seven pounds.'
Dingzhou Wenshu Yingzhen Zen Master (two entries in total)
Addressing the assembly, he said, 'Use a straight hook to fish for the black dragon (Li Long), use a curved hook to fish for toads and earthworms. Are there still dragons?' After a long pause, he said, 'Laborious and without success.'
A monk asked, 'What is it like when the precious sword is not yet out of its sheath?' The Master said, 'Where is it?' The monk asked, 'What is it like after it is out of its sheath?' The Master said, 'The sleeves are short for the long arms.'
Dingzhou Deshan Shaoan Zen Master (two entries in total)
Addressing the assembly, he said, 'As soon as a speck of dust arises, the entire earth is contained within it. On the tip of a single hair, the entire body of a lion is present.' As soon as a speck of dust arises, the entire earth is contained within it. How many pounds does Mount Sumeru (Sumeru Mountain, the central mountain in the Buddhist cosmology) weigh? On the tip of a single hair, the entire body of a lion is present. How many drops are there in the great ocean? If someone can say it, I will give you a staff and let you roam freely throughout the world. If you cannot say it, Mount Sumeru (Sumeru Mountain) will cover your head, and the great ocean will drown your body.
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The waters of Peach Blossom Spring encircle the White Cloud Pavilion.'
Dingzhou Wenshu Kuan Zen Master (three entries in total)
Addressing the assembly, he said, 'To directly let you hear a single phrase, and to completely resolve it in an instant, is already beside the point, and instead defiles it. What should be done?'
A monk asked, 'What is a phrase that Manjusri (Manjusri, symbol of wisdom) speaks for others?' The Master said, 'Roughly knowing good and bad.'
A monk asked, 'What is the meaning of the ancient person of Yunmen (Yunmen, a Zen master) rolling up the mat?' The Master said, 'You yourself do not know the time.'
A monk asked, 'What is the Yunmen (Yunmen) phrase that penetrates the Dharma body?' The Master said, 'Cherish your eyebrows.' The monk asked, 'Why is that so?' The Master said, 'It is not your realm.'
A Dharma descendant of Sui Zhou Shuangquan Yu Zen Master
Dingzhou Deshan Huiyuan Zen Master (two entries in total)
Opening the hall and addressing the assembly
眾云。無量法門。悉已具足。然雖如此。且須委悉始得。其餘方便。昔時聖人互出。乃曰傳燈。爾後賢者差肩。故云繼祖。是以心心相傳。法法相印。且作么生傳。作么生印。舉起拂子云。此乃人天同證。若如是。也遞相證明。其或未曉之徒。請垂下問。
僧問。如何是祖師西來意。師云。鐵門路險。
示眾云。夫出家之人。生死事大。直須究取生滅之法。既于剎那剎那之際。猶如電轉。電轉之法。無有所寄。諸法生滅滅已。會么。會即便會。不會即生死根本。
江陵府奉先深禪師法嗣
天臺蓮華峰祥公庵主(凡二)
師拈拄杖。示眾云。古人到這裡。為甚麼不肯住。眾無對。師自云。為他途路不得力。復云。畢竟如何。又自云。楖𣗖橫擔不顧人。直人千峰萬峰去。
示眾云。若論此事。最是急切。切須明取始得。若也明得。時中免被拘繫。便能隨處安閑。亦不要將心捺伏。自然合他古轍去。若學處分劑。便須路佈個道理。以為佛法。幾時得休歇去。上座。卻請與么相委好。
郢州林溪敬脫禪師法嗣
西劍州鳳凰山智廣禪師(凡二)
示眾云。朝朝相似日日一般。更有新奇。也拈不出。以至諸聖出來。且不敢誑于上座。因甚如此。蓋為上座。是行腳人。如今
【現代漢語翻譯】 現代漢語譯本 大眾說：『無量的法門都已經完備。』雖然如此，但還必須詳細瞭解才能真正掌握。其他的方便法門，過去時代的聖人互相傳授，所以說『傳燈』。後來的賢者肩並肩地繼承，所以說『繼祖』。因此，心與心互相傳授，法與法互相印證。那麼，如何傳？如何印？』 （禪師）舉起拂塵說：『這乃是人天共同證悟的。如果這樣，也就互相證明了。如果還有不明白的人，請提問。』 有僧人問：『什麼是祖師西來的意義？』 禪師說：『鐵門道路險峻。』（鐵門：比喻難以進入的境界） （禪師）開示大眾說：『出家之人，生死是頭等大事。必須徹底探究生滅之法。既然在剎那剎那之間，猶如閃電般迅速。閃電般生滅的法，沒有依附之處。諸法生滅之後，明白了嗎？明白就明白了，不明白就是生死的根本。』 江陵府奉先深禪師的法嗣 天臺蓮華峰祥公庵主（共兩則） 禪師拿起拄杖，開示大眾說：『古人到了這裡，為什麼不肯停留？』 大眾沒有回答。禪師自己說：『因為他們的道路不夠堅定。』 又說：『究竟該如何？』又自己說：『拄著楖𣗖（zhā jí，一種木名）橫著走，不顧他人，逕直走向千峰萬峰。』 （禪師）開示大眾說：『這件事，最為緊迫。必須徹底明白才能真正掌握。如果明白了，時時刻刻都能免於被束縛，便能隨處安閒自在。也不要用心去壓制，自然而然地符合古人的道路。如果學習處分藥劑，便需要鋪陳一番道理，作為佛法，什麼時候才能停止呢？各位，還是請這樣互相瞭解吧。』 郢州林溪敬脫禪師的法嗣 西劍州鳳凰山智廣禪師（共兩則） （禪師）開示大眾說：『每天都相似，每天都一樣，再沒有更新奇的東西可以拿出來。以至於諸位聖人出現，也不敢欺騙各位。因為什麼如此？因為各位是行腳僧。現在……』
【English Translation】 English version The assembly said: 'Limitless Dharma gates are all complete.' Even so, it is still necessary to understand them thoroughly to truly grasp them. Other expedient methods were transmitted by sages of the past, hence the saying 'transmission of the lamp.' Later worthies succeeded shoulder to shoulder, hence the saying 'succession of the ancestors.' Therefore, mind transmits to mind, and Dharma seals Dharma. So, how to transmit? How to seal?' (The Chan master) raised the whisk and said: 'This is what humans and devas jointly realize. If so, then they also prove each other. If there are still those who do not understand, please ask questions.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan master said: 'The road to the Iron Gate is dangerous.' (Iron Gate: a metaphor for a difficult-to-enter state) (The Chan master) instructed the assembly: 'For those who have left home, the matter of birth and death is paramount. One must thoroughly investigate the Dharma of arising and ceasing. Since in every instant, it is as swift as lightning. The Dharma of lightning-like arising and ceasing has no place to rely on. After all Dharmas arise and cease, do you understand? If you understand, then you understand; if you do not understand, then it is the root of birth and death.' Dharma successor of Chan Master Fengxian Shen of Fengxian Commandery Hermit Xiang Gong of Lotus Peak, Tiantai (two entries in total) The Chan master picked up his staff and instructed the assembly: 'Why didn't the ancients want to stay when they arrived here?' The assembly did not answer. The Chan master said himself: 'Because their path was not strong enough.' He also said: 'What should be done after all?' He said himself again: 'Carrying the staff horizontally, not caring about others, going straight to thousands and tens of thousands of peaks.' (The Chan master) instructed the assembly: 'This matter is most urgent. One must thoroughly understand it to truly grasp it. If you understand it, you will be free from being bound at all times, and you will be able to be at ease everywhere. Also, do not try to suppress your mind; naturally, it will conform to the path of the ancients. If you learn to prescribe medicine, you will need to lay out a set of principles as the Buddha Dharma. When will you be able to stop? Please, everyone, understand each other in this way.' Dharma successor of Chan Master Jingtuo of Linxi, Yingzhou Chan Master Zhiguang of Phoenix Mountain, Xijian Prefecture (two entries in total) (The Chan master) instructed the assembly: 'Every morning is similar, every day is the same. There is nothing new or strange to bring out. Even if all the sages appeared, they would not dare to deceive you. Why is this so? Because you are traveling monks. Now...'
與上座。在這裡。聚集少時。早是欺屈諸人了也。更若停騰是非鋒起。不如且歇。
僧問。如何是和尚此間佛法。師云。東壁打西壁。
潞府妙勝臻禪師法嗣
潭州大溈承禪師(凡一)
僧問。梁皇。為甚麼不識達磨。師云。彼此丈夫。
問九年面壁。意旨如何。師云。一人傳虛。萬人傳實。
益州香林澄遠禪師法嗣
隋州智門光祚禪師(凡十二)
示眾云。汝等諸人。橫擔拄杖。出一叢林。入一叢林。你道。叢林有幾種。或有旃檀叢林。旃檀圍繞。或有荊棘叢林。荊棘圍繞。或有荊棘叢林。旃檀圍繞。或有旃檀叢林。荊棘圍繞。只如四種叢林。是汝諸人。在阿那個叢林里。安身立命。若無安身立命處。虛踏破草鞋。閻羅王。徴你草鞋錢。有日在。
示眾云。三兩日來好雨。可謂滂沱。凡夫見水是水。天人見水是琉璃。龍魚見水是窟宅。餓鬼見水是火。你衲僧家。喚作甚麼。你若喚作水。又同凡夫見。若喚作琉璃。又同諸天見。若喚作窟宅。又同龍魚見。若喚作火。又同餓鬼見。是你尋常。還作么生。所以道。若是得底人。道火不燒口。道水不溺身。你每日吃飯。還少得一粒么。古人云。終日著衣吃飯。未曾咬著一粒米。未曾掛著一縷絲。雖然如此。又須實
【現代漢語翻譯】 現代漢語譯本： 上座吧。就在這裡。短暫地聚集一下。早就已經耽誤大家的時間了。如果再爭論不休，是非不斷，不如就此作罷。
有僧人問：『什麼是和尚您這裡的佛法？』 禪師說：『東邊墻壁敲打西邊墻壁。』
潞府妙勝臻禪師的法嗣
潭州大溈承禪師（共一條）
有僧人問：『梁武帝，為什麼不認識達摩？（Bodhidharma)』 禪師說：『彼此都是大丈夫。』
問：『九年面壁，意旨如何？』 禪師說：『一人傳虛，萬人傳實。』
益州香林澄遠禪師的法嗣
隋州智門光祚禪師（共十二條）
禪師開示大眾說：『你們這些人，橫著挑著拄杖，從一個叢林出來，又進入另一個叢林。你們說，叢林有幾種？或者有旃檀（Sandalwood）叢林，旃檀圍繞；或者有荊棘叢林，荊棘圍繞；或者有荊棘叢林，旃檀圍繞；或者有旃檀叢林，荊棘圍繞。就像這四種叢林，你們這些人，在哪個叢林里安身立命？如果沒有安身立命的地方，白白踏破草鞋，閻羅王（Yama）會向你索要草鞋錢的。總有一天會算賬的。』
禪師開示大眾說：『這幾天下了好雨，可以說是滂沱大雨。凡夫見水是水，天人見水是琉璃（vaidurya），龍魚見水是窟宅，餓鬼見水是火。你們衲僧家，把它叫做什麼？如果你們把它叫做水，就和凡夫的見解一樣；如果把它叫做琉璃，就和諸天的見解一樣；如果把它叫做窟宅，就和龍魚的見解一樣；如果把它叫做火，就和餓鬼的見解一樣。你們平常，又是怎麼做的呢？所以說，如果是真正領悟的人，說火不燒口，說水不溺身。你們每天吃飯，還少得一粒米嗎？古人說：終日穿著衣服吃飯，未曾咬著一粒米，未曾掛著一縷絲。雖然如此，又必須真實地做到。』
【English Translation】 English version: Take your seats. Right here. Let's gather briefly. We've already taken up too much of everyone's time. If we continue to argue and create conflict, it's better to stop here.
A monk asked: 'What is the Buddha-dharma (teachings of the Buddha) here at your monastery, venerable master?' The Zen master said: 'Hitting the east wall from the west wall.'
Dharma successor of Zen Master Miaosheng Zhen of Lu Prefecture
Zen Master Dawei Cheng of Tanzhou (Total of one)
A monk asked: 'Why didn't Emperor Wu of Liang recognize Bodhidharma?' The Zen master said: 'Both are great men.'
Asked: 'What is the meaning of facing the wall for nine years?' The Zen master said: 'One person transmits falsehood, ten thousand transmit truth.'
Dharma successor of Zen Master Xianglin Chengyuan of Yi Prefecture
Zen Master Zhimeng Guangzuo of Sui Prefecture (Total of twelve)
The Zen master addressed the assembly, saying: 'You all, carrying your staffs horizontally, come out of one forest and enter another. Tell me, how many kinds of forests are there? There may be a sandalwood (Chandana) forest, surrounded by sandalwood; or a thorny forest, surrounded by thorns; or a thorny forest, surrounded by sandalwood; or a sandalwood forest, surrounded by thorns. Just like these four kinds of forests, in which forest do you settle down and establish your lives? If there is no place to settle down and establish your lives, you will have worn out your straw sandals in vain, and King Yama (Yamaraja) will demand payment for your straw sandals. There will be a day of reckoning.'
The Zen master addressed the assembly, saying: 'These past few days have brought good rain, truly torrential. Ordinary people see water as water, heavenly beings see water as vaidurya (lapis lazuli), dragons and fish see water as a dwelling, and hungry ghosts see water as fire. What do you monks call it? If you call it water, you have the same view as ordinary people. If you call it vaidurya, you have the same view as the heavenly beings. If you call it a dwelling, you have the same view as the dragons and fish. If you call it fire, you have the same view as the hungry ghosts. How do you usually act? Therefore, it is said that if one is truly enlightened, saying 'fire' does not burn the mouth, and saying 'water' does not drown the body. When you eat every day, do you have one grain of rice less? The ancients said: 'All day long wearing clothes and eating, never biting into a single grain of rice, never hanging onto a single thread of silk.' Although this is so, it must also be truly realized.'
到這裡。始得若未到這田地。且莫掠虛。
示眾云。雪峰輥毬。羅漢書字。歸安斬蛇。大隋燒畬。且道。明甚麼邊事。還有人明得么。試道看。若明不得。所以道。斬蛇須是斬蛇手。燒畬須是燒畬人。瞥起情塵生妄見。眼底無筋一世貧。
示眾云。數日來好雨。且道。從甚麼處來。若道從天降。且阿那個是天。若道從地出。喚甚麼作地。若更不會。所以道。天地之前徑。時人莫強移。箇中生解會。眼上更安錐。
示眾云。赫日裡我人。雲霧里慈悲。霜雪裡假褐。雹子里藏身。還藏身得么。若藏不得。卻被雹子打破髑髏。
示眾云。南泉道。自小養一頭水牯牛。擬向溪東放。不免食他國王水草。擬向溪西放。不免食他國王水草。不免隨分納些些。他總不見得。所以雲門大師道。平地上死人無數。過得荊棘林者。是好手。直饒你截斷凡聖。及盡有無。也只是老鼠入飯甕。未知有向上一竅在。
時有僧問。如何是向上一竅。師便打云。我早是將一塊屎。驀口抹了。你更來。洨我手作么。
僧問。蓮華未出水時如何。師云。蓮華。云出水后如何。師云。荷葉。
雪竇頌云。蓮華荷葉報君知。出水何如未出時。江北江南問王老。一狐疑了一狐疑。
問如何是般若體。師云。蚌
【現代漢語翻譯】 現代漢語譯本： 到這裡。如果還沒有到達這種境界，就不要憑空猜測。
開示大眾說：雪峰禪師滾動圓球，羅漢寫字，歸安人斬蛇，大隋人燒荒。那麼，說明的是什麼事情？有人明白嗎？試著說出來看看。如果不能明白，所以說，斬蛇必須是斬蛇的能手，燒荒必須是燒荒的人。稍微產生情感和塵念就會產生虛妄的見解，眼光短淺的人一輩子貧困。
開示大眾說：這幾天下了好雨。那麼，是從什麼地方來的？如果說是從天上降下來的，那麼哪個是天？如果說是從地下出來的，叫什麼做地？如果再不明白，所以說，天地未開闢之前的道路，世人不要強行改變。如果在這裡產生理解和領會，就像眼睛上又安了一個錐子，多此一舉。
開示大眾說：烈日下有『我』的執著，雲霧里有虛假的慈悲，霜雪裡穿著粗布衣，冰雹里想藏身。真的能藏得住嗎？如果藏不住，就會被冰雹打破頭顱。
開示大眾說：南泉禪師說：從小養了一頭水牛，打算放到溪東邊去放牧，免不了吃了他國王的水草；打算放到溪西邊去放牧，也免不了吃了他國王的水草，不如隨緣繳納一些。他總是不明白。所以雲門大師說：平地上死人無數，能通過荊棘林的人，才是好手。即使你截斷了凡聖的分別，窮盡了有和無的對立，也只是老鼠進入飯甕，還不知道有向上的一竅。
當時有個僧人問：如何是向上的一竅？禪師就打他說：我早就用一塊屎，抹了你的嘴。你還來，弄髒我的手幹什麼？
僧人問：蓮花未出水時如何？禪師說：蓮花。問：出水后如何？禪師說：荷葉。
雪竇禪師頌道：蓮花荷葉告訴你，出水和未出水時有什麼不同？江北江南的人問王老，一個疑惑接著一個疑惑。
問：如何是般若（Prajna，智慧）的本體？禪師說：蚌
【English Translation】 English version: Here. If you have not reached this state, do not speculate aimlessly.
Instructing the assembly, he said: 'Xuefeng (Snowy Peak) rolls a ball, Luohan (Arhat) writes characters, Gui'an slays a snake, Da Sui burns the fields. Then, what matter is being explained? Does anyone understand? Try to say it. If you cannot understand, therefore it is said, 'To slay a snake, one must be a snake slayer; to burn the fields, one must be a field burner.' A slight arising of emotion and dust creates false views; a short-sighted person is poor for a lifetime.'
Instructing the assembly, he said: 'For several days there has been good rain. Then, from where does it come? If you say it falls from the sky, then which is the sky? If you say it comes from the earth, what do you call earth? If you still do not understand, therefore it is said, 'The path before heaven and earth, people should not forcibly move.' If you generate understanding and comprehension within this, it is like attaching another awl to your eye, superfluous.'
Instructing the assembly, he said: 'In the blazing sun, there is the 'I'; in the clouds and mist, there is false compassion; in the frost and snow, wearing coarse clothing; in the hail, hiding oneself. Can you really hide? If you cannot hide, your skull will be broken by the hail.'
Instructing the assembly, he said: 'Nanquan (Nansen) said: 'From a young age, I raised a water buffalo. Intending to let it graze east of the stream, it inevitably eats the king's water plants. Intending to let it graze west of the stream, it inevitably eats the king's water plants. It is better to pay some dues according to my share.' He never understood. Therefore, Yunmen (Ummon) Daishi said: 'Countless people die on level ground; those who can pass through the thorny thicket are skilled.' Even if you cut off the distinctions between the mundane and the sacred, and exhaust the opposition of existence and non-existence, it is still just a rat entering a rice urn, not knowing there is an upward opening.'
At that time, a monk asked: 'What is the upward opening?' The master then struck him, saying: 'I already smeared your mouth with a lump of dung. Why do you come and dirty my hand?'
A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The master said: 'A lotus flower.' He asked: 'What is it like after it emerges from the water?' The master said: 'A lotus leaf.'
Xuedou (Setcho) praised: 'Lotus flower, lotus leaf, I tell you, what is the difference between emerging from the water and not emerging? People from Jiangbei (North of the River) and Jiangnan (South of the River) ask Old Wang, one doubt after another.'
Asked: 'What is the substance of Prajna (Prajna, wisdom)?' The master said: 'A clam.'
含明月。云如何是般若用。師云。兔子懷胎。
雪竇云。非唯把定世界。亦乃安貼邦家。若也善能參詳。便請丹霄獨步。
又頌云。一片虛凝絕謂情。人天從此見空生。蚌含玄兔深深意。曾與叢林作戰爭。
僧問。如何是佛。師云。踏破草鞋赤腳走。云如何是佛向上事。師云。拄杖頭上挑日月。
雪竇云。千兵易得。一將難求。
僧問。金剛眼中。著得個甚麼。師云。一把沙。云爲甚麼如此。師云。非公境界。
僧問。國師三喚侍者。意旨如何。師云。憐兒不覺丑。云國師辜負侍者。意旨如何。師云。美食不中飽人餐。侍者辜負國師。意旨如何。師云。粉骨碎身未足報。
僧問。如何是透法身句。師云。胡猻系露柱。
問曹溪路上。還有俗談也無。師云。六祖是盧行者。
問一切智智清凈。還有地獄也無。師云。閻羅王是鬼做。
洪州同安志禪師法嗣
鼎州梁山緣觀禪師(凡六)
示眾云。垂絲千尺。意在深潭。一句橫空。白雲自異。孤舟獨掉。不犯清波。海上橫行。不逢明鑑。
示眾云。停機罷賞。匿跡潛蹤。竹戶茆堂。眠雲臥月。青松碧澗。枕石漱流。道不屬修。無心自悟。談玄唱道。莫非雲水高人。鳥道無蹤。乃是道人行履
【現代漢語翻譯】 現代漢語譯本： 問：『含著明月，如何是般若（Prajna，智慧）的功用？』 師父說：『兔子懷胎。』
雪竇禪師說：『不僅能把定世界，也能安定國家。如果能好好參詳，便請獨自在天空中漫步。』
又作頌說：『一片虛空凝結，斷絕了情識的思量。人天從此見到空性的生起。蚌含玄兔，意蘊深深。曾經與叢林中的人展開辯論。』
僧人問：『如何是佛？』 師父說：『踏破草鞋，赤腳行走。』 問：『如何是佛向上之事？』 師父說：『拄杖頭上挑著日月。』
雪竇禪師說：『千軍易得，一將難求。』
僧人問：『金剛（Vajra，堅硬無比）眼中，能放得下什麼？』 師父說：『一把沙。』 問：『為什麼這樣說？』 師父說：『不是你的境界。』
僧人問：『國師（指一位受皇帝尊崇的禪師）三次呼喚侍者，意旨如何？』 師父說：『憐愛孩子，不覺得他醜。』 問：『國師辜負侍者，意旨如何？』 師父說：『美味佳餚不適合飽食的人享用。』 問：『侍者辜負國師，意旨如何？』 師父說：『粉身碎骨也難以報答。』
僧人問：『如何是透法身（Dharmakaya，佛的法身）句？』 師父說：『猴子被拴在露柱上。』
問：『在曹溪（Caoxi，六祖慧能弘法之地）路上，還有世俗的談論嗎？』 師父說：『六祖慧能是盧行者。』
問：『一切智智（Sarvajnana，對一切法的智慧）清凈，還有地獄嗎？』 師父說：『閻羅王是鬼做的。』
洪州同安志禪師的法嗣
鼎州梁山緣觀禪師(共六則)
開示大眾說：『垂下千尺絲線，意在深潭。一句橫空出世，白雲也顯得不同尋常。孤舟獨自搖盪，不觸犯清澈的波浪。在海上橫行，不遇到明亮的鏡子。』
開示大眾說：『停止機巧，停止讚賞，隱藏軌跡，潛伏身影。住在竹門茅屋，與云同眠，與月同臥。青松碧澗，枕著石頭，漱著流水。道不屬於修行，無心自然領悟。談玄說妙，莫非是雲水間的高人。鳥道沒有軌跡，正是道人行走的足跡。』
【English Translation】 English version: Asked: 'Containing the bright moon, what is the function of Prajna (wisdom)?' The master said: 'The rabbit is pregnant.'
Zen Master Xuedou said: 'Not only can it firmly grasp the world, but it can also stabilize the country. If you can carefully contemplate it, then please walk alone in the sky.'
He also composed a verse saying: 'A piece of emptiness congeals, cutting off the thoughts of emotions. Humans and gods from this see the arising of emptiness. The clam contains the dark rabbit, the meaning is profound. It once engaged in debate with people in the Sangha (monastic community).'
A monk asked: 'What is Buddha?' The master said: 'Wearing broken straw sandals, walking barefoot.' Asked: 'What is the matter beyond Buddha?' The master said: 'A staff carries the sun and moon on its head.'
Zen Master Xuedou said: 'It is easy to get a thousand soldiers, but difficult to find one general.'
A monk asked: 'What can be placed in the Vajra (indestructible) eye?' The master said: 'A handful of sand.' Asked: 'Why is that?' The master said: 'Not your realm.'
A monk asked: 'What is the meaning of the National Teacher (a Zen master honored by the emperor) calling the attendant three times?' The master said: 'Loving a child, one does not find him ugly.' Asked: 'What is the meaning of the National Teacher failing the attendant?' The master said: 'Delicious food is not for the satiated to eat.' Asked: 'What is the meaning of the attendant failing the National Teacher?' The master said: 'Pulverizing bones and crushing the body is not enough to repay.'
A monk asked: 'What is the phrase that penetrates the Dharmakaya (Buddha's body of truth)?' The master said: 'The monkey is tied to a pillar.'
Asked: 'On the road to Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma), are there still worldly talks?' The master said: 'The Sixth Patriarch Huineng is layman Lu.'
Asked: 'With the purity of Sarvajnana (wisdom of all things), is there still hell?' The master said: 'King Yama is made by ghosts.'
Successor of Zen Master Tong'an Zhi of Hongzhou
Zen Master Yuanguan of Liangshan in Dingzhou (six in total)
Instructing the assembly, he said: 'Dropping a thousand-foot silk thread, the intention is in the deep pool. A phrase cuts across the sky, and even the white clouds appear different. A lone boat drifts alone, not disturbing the clear waves. Traveling horizontally on the sea, one does not encounter a bright mirror.'
Instructing the assembly, he said: 'Stop the machine, cease the praise, hide traces, conceal figures. Living in bamboo-door thatched huts, sleeping with the clouds, lying with the moon. Green pines and blue streams, pillowing stones, rinsing streams. The Way does not belong to cultivation, enlightenment comes naturally without intention. Discussing the mysterious and chanting the Way, are none other than lofty people among the clouds and waters. The bird path has no traces, it is precisely the footprints of the Taoist.'
。談玄則不掛唇吻。履踐則鬼神難覓。悟之則剎那成佛。迷之則永劫生死。有疑即決。不可守株待兔。抱拙守愚。潦倒無成。空延歲月。
師與端長老坐。話次。有僧問。二尊不併化。因甚麼兩人居方丈。師云。一亦非。
僧問。家賊難防時如何。師云。識得后不為冤。云識得后時如何。師云。貶向無生國里。云莫是他安身立命處也無。師云。死水不藏龍。云如何是活水龍。師云。興云不吐霧。云忽遇興雲致雨時如何。師下繩床。把住云。莫教濕卻老僧袈裟角。
僧問。如何是從上來傳底事。師云。渡水胡僧無膝褲。背駝梵夾不持經。
問如何是西來意。師云。蔥嶺不傳唐土信。胡人謾說太平歌。
師示眾。有偈云。赫日猶虧半。烏沉未得圓。若會個中意。牛頭尾上安。
韶州舜峰韶禪師法嗣
磁州桃園曦朗禪師(凡一)
示眾云。若是唱道門風。權且強名。若論祖宗提綱。難為開口。所以先聖道。向上一路。千聖不傳。學者勞形。如猿捉影。諸禪德。且作么生商量。得與先聖齊去。眾中莫有作家底么。便請離卻前非。單刀直入。
時有僧。出作禮。師云。真師子兒。
問靈山一會。何異今日。師云。當時妄想。此日猶存。
青原下第十世
【現代漢語翻譯】 現代漢語譯本： 談論玄理時不落於言語，實際踐行時鬼神也難以尋覓。領悟它，就在剎那間成佛；迷惑它，就在永恒的生死中輪迴。有疑問就立即解決，不可守株待兔，抱持笨拙和愚昧，最終潦倒無成，空耗歲月。 師父與端長老坐在一起，談話間，有僧人問：『二尊（指兩位尊者）不併化（同時教化），為什麼兩人同住方丈？』師父說：『一亦非（連一都不是）。』 僧人問：『家賊難防時如何（當內心的煩惱難以防備時該怎麼辦）？』師父說：『識得后不為冤（認識它之後就不會被它冤枉）。』僧人問：『識得后時如何（認識之後又該如何）？』師父說：『貶向無生國里（將它貶到沒有生死的境界里）。』僧人問：『莫是他安身立命處也無（難道那裡不是它安身立命的地方嗎）？』師父說：『死水不藏龍（死水中不會藏有龍）。』僧人問：『如何是活水龍（什麼是活水龍）？』師父說：『興云不吐霧（興云卻不吐霧）。』僧人問：『忽遇興雲致雨時如何（忽然遇到興云降雨時該怎麼辦）？』師父下禪床，抓住僧人說：『莫教濕卻老僧袈裟角（不要讓雨水打濕老僧的袈裟角）。』 僧人問：『如何是從上來傳底事（什麼是從古以來傳承下來的事情）？』師父說：『渡水胡僧無膝褲，背駝梵夾不持經（渡水的胡人僧侶沒有護膝褲，揹著梵文經書卻不念經）。』 問：『如何是西來意（什麼是達摩祖師西來的真意）？』師父說：『蔥嶺不傳唐土信，胡人謾說太平歌（蔥嶺不傳遞到唐朝的資訊，胡人隨便唱著太平歌）。』 師父向大眾開示，有偈語說：『赫日猶虧半，烏沉未得圓。若會個中意，牛頭尾上安（太陽即使明亮也還有虧缺一半的時候，烏鴉即使沉落也還未得圓滿。如果領會其中的意思，就在牛頭尾巴上安立）。』 韶州舜峰韶禪師法嗣 磁州桃園曦朗禪師(凡一) 開示大眾說：『如果是唱道門風，暫且勉強稱名。如果論及祖宗提綱，難以開口。所以先聖說，向上一路，千聖不傳。學者勞形，如猿捉影。諸位禪德，且作么生商量，得與先聖齊去（諸位禪者，要如何商量，才能與先聖並肩而行）？眾中莫有作家底么（大眾中難道沒有能做主的人嗎）？便請離卻前非，單刀直入（那就請離開以前的錯誤，直接切入主題）。』 當時有僧人，出來作禮。師父說：『真師子兒（真是獅子之子）。』 問：『靈山一會，何異今日（靈山法會與今日有何不同）？』師父說：『當時妄想，此日猶存（當時的妄想，今日依然存在）。』 青原下第十世
【English Translation】 English version: Speaking of the profound, do not rely on words. In practice, even ghosts and spirits are hard to find. If you understand it, you become a Buddha in an instant. If you are confused by it, you are reborn in eternal samsara. Resolve doubts immediately; do not wait passively, clinging to clumsiness and ignorance, ultimately achieving nothing and wasting time. The Master was sitting with Elder Duan, and during their conversation, a monk asked, 'The two honored ones (referring to two venerable figures) do not transform together (teach at the same time), so why do they both reside in the abbot's room?' The Master said, 'One is also not (not even one).' A monk asked, 'What to do when the household thief is hard to guard against (when inner afflictions are difficult to prevent)?' The Master said, 'After recognizing it, you will not be wronged by it.' The monk asked, 'What to do after recognizing it?' The Master said, 'Banish it to the land of no birth (the realm without birth and death).' The monk asked, 'Isn't that where it settles down?' The Master said, 'Still water does not hide dragons.' The monk asked, 'What is a living water dragon?' The Master said, 'It raises clouds but does not spit mist.' The monk asked, 'What if it suddenly raises clouds and causes rain?' The Master stepped down from the meditation platform, grabbed the monk, and said, 'Don't let it wet the corner of this old monk's robe.' A monk asked, 'What is the matter transmitted from the past?' The Master said, 'A Hu (non-Chinese) monk crossing the water has no knee pants, carrying Sanskrit texts on his back but not reciting scriptures.' Asked, 'What is the meaning of Bodhidharma's coming from the West?' The Master said, 'The Pamir Mountains do not transmit news to the Tang land, and the Hu people casually sing songs of peace.' The Master addressed the assembly, with a verse saying: 'The bright sun still has half a deficiency, the crow has not yet achieved roundness. If you understand the meaning within, place it on the tail of the ox.' Successor of Zen Master Shao of Shunfeng Shaozhou Zen Master Xilang of Taoyuan Cizhou (Total of one) Addressing the assembly, he said: 'If it is the style of chanting the Way, let us temporarily force a name. If we discuss the essential principles of the ancestors, it is difficult to open our mouths. Therefore, the ancient sage said, 'The path upward is not transmitted by a thousand sages. Scholars exhaust themselves, like monkeys grasping at shadows.' Fellow Zen practitioners, how should we discuss this so that we can go together with the ancient sages? Is there anyone among you who can take charge? Then please leave behind your past mistakes and go straight to the point.' At that time, a monk came forward and bowed. The Master said, 'A true lion's son.' Asked, 'What is the difference between the assembly on Vulture Peak and today?' The Master said, 'The delusions of that time still exist today.' Tenth Generation under Qingyuan
金陵清涼法眼禪師法嗣
天臺德韶國師(凡九)
師處州龍泉縣陳氐子。
問龍牙云。天不能蓋。地不能載。時如何。牙云。道者合如是。
凡經十七次問。牙云。若為汝說。汝已后罵我去。
師后住天臺通玄峰。因澡浴。忽省前話。遂具威儀。焚香遙禮龍牙云。當時若為我說。今日決定罵他。
妙喜云。只今也不少。
師問疏山。百匝千重。是何人境界。山云。左搓芒繩縛鬼子。師云。不落古今。請師說。山云不說。師云。為甚麼不說。山云。箇中不辨有無。師云。師今善說。山駭之。
師參五十三員善知識。后謁法眼。但隨眾而已。
一日有僧。問法眼。如何是曹源一滴水。眼云。是曹源一滴水。僧罔措。師在座側。豁然開悟。凝滯冰釋。
示眾云。真空不二。萬德無言。正當明時。如王寶劍。所以如來。於一切處。成等正覺。于刀山劍樹上。成等正覺。于鑊湯爐炭里。成等正覺。于棒下。成等正覺。所以一動一靜。一去一來。一生一滅。未曾有纖毫異相。未曾有纖毫別相。更無毫釐絲髮許。作見聞心識解會。何故。儲仁者。誠謂是非路絕。妙性天機。所以道。汝生我亦生。汝殺我亦殺。生殺輪王機。交馳如電掣。
示眾云。古聖方便
【現代漢語翻譯】 現代漢語譯本
金陵清涼文益禪師的法嗣：
天臺德韶國師（共有九則公案）
國師是處州龍泉縣陳家的兒子。
他問龍牙禪師：『天不能覆蓋，地不能承載，此時如何？』龍牙禪師回答：『修行人本應如此。』
總共問了十七次，龍牙禪師說：『如果我為你說了，你以後會罵我的。』
國師後來住在天臺山通玄峰。一次洗澡時，忽然領悟了之前的話。於是整理衣冠，焚香遙拜龍牙禪師說：『當時你若為我說了，今日我必定罵你。』
妙喜禪師說：『如今也不少。』
國師問疏山禪師：『百匝千重，是什麼人的境界？』疏山禪師說：『左搓芒繩縛鬼子。』國師說：『不落古今，請禪師說。』疏山禪師說：『不說。』國師說：『為什麼不說？』疏山禪師說：『箇中不辨有無。』國師說：『禪師如今善說。』疏山禪師感到驚訝。
國師參訪了五十三位善知識（Kalyāṇa-mitra，指引正道的朋友），後來拜見法眼禪師，只是隨眾而已。
一日，有僧人問法眼禪師：『如何是曹源（Caoshan，地名）一滴水？』法眼禪師回答：『是曹源一滴水。』僧人不知所措。國師在座側，豁然開悟，凝滯冰釋。
國師開示大眾說：『真空（Śūnyatā，佛教術語，指空性）不二，萬德無言。正當明時，如王寶劍。所以如來（Tathāgata，佛的稱號之一），於一切處，成等正覺（Sammasambuddha，完全覺悟）。于刀山劍樹上，成等正覺。于鑊湯爐炭里，成等正覺。于棒下，成等正覺。所以一動一靜，一去一來，一生一滅，未曾有纖毫異相，未曾有纖毫別相。更無毫釐絲髮許，作見聞心識解會。何故？諸仁者，誠謂是非路絕，妙性天機。所以道：汝生我亦生，汝殺我亦殺。生殺輪王機，交馳如電掣。』
國師開示大眾說：『古聖方便』
【English Translation】 English version
A Dharma Heir of Zen Master Fayan Wenyi of Qingliang, Jinling:
National Teacher Deshao of Tiantai (Nine Cases in Total)
The National Teacher was the son of the Chen family in Longquan County, Chuzhou.
He asked Zen Master Longya: 'Heaven cannot cover, earth cannot bear; what about this?' Longya replied: 'A practitioner should be like this.'
After asking seventeen times in total, Longya said: 'If I explain it to you, you will scold me later.'
Later, the National Teacher resided at Tongxuan Peak on Mount Tiantai. Once, while bathing, he suddenly realized the meaning of the previous words. So he arranged his robes, burned incense, and bowed remotely to Longya, saying: 'If you had explained it to me then, I would definitely scold you today.'
Zen Master Miaoxi said: 'It's not lacking even now.'
The National Teacher asked Zen Master Shushan: 'What is the realm of a hundred coils and a thousand layers?' Shushan replied: 'Twisting a rush rope to bind a demon child.' The National Teacher said: 'Not falling into ancient or modern times, please explain, Master.' Shushan said: 'I won't explain.' The National Teacher said: 'Why not?' Shushan said: 'Within it, there is no distinguishing of existence or non-existence.' The National Teacher said: 'Master, you speak well now.' Shushan was astonished.
The National Teacher visited fifty-three good advisors (Kalyāṇa-mitra, friends who guide one on the right path). Later, he visited Zen Master Fayan, simply following the crowd.
One day, a monk asked Zen Master Fayan: 'What is a drop of water from Caoshan (Caoshan, place name)?' Zen Master Fayan replied: 'It is a drop of water from Caoshan.' The monk was at a loss. The National Teacher, who was at the side, suddenly awakened, and his frozen doubts melted away.
The National Teacher instructed the assembly, saying: 'True emptiness (Śūnyatā, Buddhist term referring to emptiness) is non-dual, and myriad virtues are beyond words. Right at this bright moment, it is like a king's precious sword. Therefore, the Tathāgata (Tathāgata, one of the titles of the Buddha) attains complete enlightenment (Sammasambuddha, fully enlightened) in all places. He attains complete enlightenment on mountains of knives and trees of swords. He attains complete enlightenment in cauldrons of boiling water and furnaces of burning coals. He attains complete enlightenment under the stick. Therefore, every movement and stillness, every going and coming, every birth and death, has never had the slightest different appearance, never had the slightest separate appearance. There is not even a hair's breadth to be understood through seeing, hearing, mind, or consciousness. Why? Dear ones, it is truly said that the path of right and wrong is cut off, and the wondrous nature is a heavenly mechanism. Therefore, it is said: 'You live, I also live; you kill, I also kill. The mechanism of the wheel-turning king of life and death flashes like lightning.''
The National Teacher instructed the assembly, saying: 'The expedient means of the ancient sages...'
。猶如何沙。祖師道。非風幡動。仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作么生。莫是風幡不動。汝心妄動么。莫是不撥風幡。就風幡道取么。莫是動處是甚麼么。有云。附物明心。有云。色即是空。有云。非風幡動。應須妙會。如此解會。與祖師。有何交涉。既不許如是會。諸上座。便合知悉。這裡悟去。何法而不明。百千諸佛方便。一時洞了。若不如此。設經塵劫。只自勞神。無有是處。
示眾云。佛法現成。一切具足。圓同太虛。無欠無餘。若能如是。且誰欠誰剩。誰是誰非。誰會誰不會。所以道。東去也是上座。西去也是上座。南去也是上座。北去也是上座。上座因甚麼。得成東西南北去。若會得。自然見聞覺知路絕。一切諸法現前。何故如此。為法身無相。觸物皆形。般若無知。對緣而照。一時徹底會去好。
師住通玄峰。有偈云。通玄峰頂。不是人間。心外無法。滿目青山。
法眼聞得。乃云。只此一偈。可以起吾宗。
妙喜云。滅卻法眼一宗。只緣此一偈。
僧問名假法假。人空法空。向去諸緣。請師直指。師云。謝此一問。云不睹王居壯。焉知天子尊。師云。貪觀天上月。失卻手中橈。
僧問。敲打虛空鳴觳觳。石人木人齊應諾。六月降雪落紛
【現代漢語翻譯】 現代漢語譯本： 例如，如同慧能（六祖慧能，六祖大師）的公案。祖師說：『不是風在動，也不是幡在動，是你的心在動。』這才是無上心印法門。我們這些祖師門下的弟子，應該如何理解呢？莫非是說風幡本來不動，而是你的心在胡亂動嗎？莫非是不撥動風幡，就在風幡上說道理嗎？莫非是問，這動的地方究竟是什麼嗎？有人說，依附外物來明白自心。有人說，色即是空。有人說，不是風幡在動，應該巧妙地領會。如果這樣理解，與祖師有什麼關係呢？既然不允許這樣理解，各位上座，就應該知道，在這裡開悟，什麼法不會明白呢？百千諸佛的方便法門，一時全部通達。如果不是這樣，即使經過無數劫，也只是白費力氣，沒有用處。
師父開示大眾說：佛法本來就存在，一切都已具備，圓滿如同太虛空，沒有欠缺也沒有剩餘。如果能夠這樣，那麼誰欠誰剩呢？誰是誰非呢？誰會誰不會呢？所以說，向東去也是上座，向西去也是上座，向南去也是上座，向北去也是上座。上座為什麼能夠成就東西南北的去向呢？如果領會了，自然見聞覺知的道路斷絕，一切諸法就在眼前顯現。為什麼會這樣呢？因為法身沒有形象，接觸萬物就顯現各種形象；般若沒有分別，面對因緣就照見一切。一時徹底領會才好。
師父住在通玄峰，有一首偈子說：『通玄峰頂，不是人間，心外無法，滿目青山。』
法眼禪師（法眼文益，禪宗大師）聽了，就說：『僅僅這一首偈子，就可以開創我的宗派。』
妙喜禪師（大慧宗杲，禪宗大師）說：『滅掉法眼宗的，就是因為這一首偈子。』
有僧人問：名是假，法也是假，人是空，法也是空，請問未來的因緣，請師父直接開示。師父說：感謝你這一問。僧人說：不看到王宮的壯麗，怎麼知道天子的尊貴？師父說：貪看天上的月亮，卻失去了手中的船槳。
有僧人問：敲打虛空，發出『觳觳』的聲音，石人和木人都一起應答，六月天降下大雪，紛紛揚揚。
【English Translation】 English version: For example, like the case of Huineng (the Sixth Patriarch, Great Master Huineng). The Patriarch said, 'It is not the wind moving, nor the pennant moving; it is your mind moving.' This is the unsurpassed Dharma gate of mind-seal. How should we, the disciples of the Patriarch, understand this? Could it be that the wind and pennant are originally still, but your mind is moving wildly? Could it be that without stirring the wind and pennant, we are speaking about the principle on the wind and pennant? Could it be that we are asking, what exactly is this place of movement? Some say, rely on external objects to understand the mind. Some say, form is emptiness. Some say, it is not the wind and pennant moving; one should subtly comprehend. If understood in this way, what relationship does it have with the Patriarch? Since it is not permissible to understand in this way, all of you, senior monks, should know that if you awaken here, what Dharma will you not understand? The expedient means of hundreds of thousands of Buddhas will all be penetrated at once. If not like this, even if you pass through countless kalpas, you will only be exhausting yourselves in vain, and it will be of no use.
The Master addressed the assembly, saying: The Buddha-dharma is already present, everything is complete, round like the great void, without lack or excess. If you can be like this, then who owes whom, who has excess, who is right, who is wrong, who understands, who does not understand? Therefore, it is said, going east is also a senior monk, going west is also a senior monk, going south is also a senior monk, going north is also a senior monk. Why can the senior monk accomplish going east, west, south, and north? If you understand this, naturally the path of seeing, hearing, feeling, and knowing is cut off, and all dharmas appear before you. Why is it like this? Because the Dharmakaya has no form, it takes shape when it touches things; Prajna has no knowing, it illuminates according to conditions. It is good to thoroughly understand all at once.
The Master lived on Tongxuan Peak and had a verse saying: 'At the peak of Tongxuan, it is not the human world; outside the mind there is no Dharma, the eyes are full of green mountains.'
When Fayan (Fayan Wenyi, a Chan master) heard this, he said, 'Just this one verse can establish my school.'
Miaoxi (Dahui Zonggao, a Chan master) said, 'What destroys Fayan's school is precisely this one verse.'
A monk asked: Name is false, Dharma is false, person is empty, Dharma is empty. Regarding future conditions, please, Master, directly point it out. The Master said: Thank you for this question. The monk said: Without seeing the magnificence of the royal palace, how would one know the emperor's dignity? The Master said: Greedy for watching the moon in the sky, one loses the oar in hand.
A monk asked: Striking the empty space makes a 'guk guk' sound, stone people and wooden people all respond together, in the sixth month, heavy snow falls, fluttering down.
紛。此是如來大圓覺。如何是敲打虛空底。師云。崑崙兒著鐵褲。打一棒行一步。僧云。恁么則石人木人齊應諾也。師云。你還聞么。
僧問。諸法寂滅相。不可以言宣。和尚如何為人。師云。若到諸方。更舉一遍。云恁么則絕於言句去也。師云。夢裡惺惺。
問如何是古佛心。師云。此問不弱。
云如何是絕滲漏底句。師云。口似鼻孔。
問三世諸佛。為甚麼不知有。師云。卻是你知有。云貍奴白牯。為甚麼卻知有。師云。你甚麼處。見三世諸佛。
問凈慧寶印。和尚親傳。未審今日一會。分付何人。師云。鼕鼕鼓。一頭打兩頭鳴。
金陵清涼泰欽禪師(凡四)
開堂日。示眾云。某甲本欲居山藏拙。養病過時。柰緣先師有未了底公案。出來與他了卻。
時有僧出問。如何是先師未了底公案。師便打云。祖禰不了。殃及兒孫。僧云。過在甚麼處。師云。過在我。殃及你。
翠巖芝云。為眾竭力。禍出私門。
云峰悅云。這老漢。一斯與奪。也似絕後光前。及乎拶著。又卻龍頭蛇尾。如今莫有為清涼作主底么。
李國主問。先師有甚未了底公案。師云。見分析次。
師問僧。近離甚處。云廬山。師拈起香匝云。廬山還有這個么。僧無對。
【現代漢語翻譯】 現代漢語譯本 紛。這是如來大圓覺（Tathāgata Perfect Enlightenment）。什麼是敲打虛空的？師父說：『崑崙兒（Kunlun child，指力大之人）穿著鐵褲，打一棒走一步。』僧人說：『如此說來，石人木人也應該一起應諾了。』師父說：『你還聽得到嗎？』 僧人問：『諸法寂滅相（All dharmas are characterized by quiescence），不可以言語宣說，和尚如何為人說法？』師父說：『如果到了其他地方，再舉一遍。』僧人說：『如此說來，就斷絕了言語了。』師父說：『夢裡惺惺。』 問：『如何是古佛心（ancient Buddha mind）？』師父說：『此問不弱。』 問：『如何是絕滲漏的句子？』師父說：『口似鼻孔。』 問：『三世諸佛（Three Buddhas）為什麼不知有？』師父說：『卻是你知有。』僧人說：『貍奴白牯（domestic animals）為什麼卻知有？』師父說：『你什麼地方見到三世諸佛？』 問：『凈慧寶印（Pure Wisdom Treasure Seal），和尚親自傳授，不知今日一會，分付何人？』師父說：『鼕鼕鼓，一頭打兩頭鳴。』 金陵清涼泰欽禪師(凡四) 開堂日，示眾說：『某甲（mǒu jiǎ，古代人自稱的謙詞）本來想隱居山中，藏拙養病度日。奈何先師有未了的公案，出來為他了結。』 當時有僧人出來問：『如何是先師未了的公案？』師父便打他說：『祖禰（zǔ mí，祖先）不了，殃及兒孫。』僧人說：『過錯在什麼地方？』師父說：『過錯在我，殃及你。』 翠巖芝（Cuìyán zhī）說：『為大眾竭盡全力，禍患出自私門。』 云峰悅（Yúnfēng yuè）說：『這老漢，一施一奪，也像是絕後光前。等到逼近時，又卻龍頭蛇尾。如今莫有為清涼作主的人嗎？』 李國主問：『先師有什麼未了的公案？』師父說：『見分析次。』 師父問僧人：『最近從什麼地方來？』僧人說：『廬山。』師父拿起香匝說：『廬山還有這個嗎？』僧人無言以對。
【English Translation】 English version Confusion. This is the Tathāgata Perfect Enlightenment. What is 'knocking on emptiness'? The master said, 'The Kunlun child (referring to a person of great strength) wears iron pants, taking a step with each strike.' The monk said, 'In that case, the stone man and the wooden man should also agree.' The master said, 'Can you still hear it?' A monk asked, 'All dharmas are characterized by quiescence, and cannot be expressed in words. How does the abbot teach people?' The master said, 'If you go to other places, repeat it again.' The monk said, 'In that case, it is cut off from words.' The master said, 'Sober in a dream.' Asked, 'What is the ancient Buddha mind?' The master said, 'This question is not weak.' Asked, 'What is the phrase that cuts off leakage?' The master said, 'The mouth resembles the nostril.' Asked, 'Why don't the Three Buddhas (of past, present and future) know of existence?' The master said, 'But you know of existence.' The monk said, 'Why do domestic animals know of existence?' The master said, 'Where did you see the Three Buddhas?' Asked, 'The Pure Wisdom Treasure Seal, personally transmitted by the abbot, I wonder to whom it will be entrusted at today's gathering?' The master said, 'Dong, dong, the drum, strike one end and both ends sound.' Chan Master Taiqin of Qingliang Temple in Jinling (total of four) On the day of the opening ceremony, he addressed the assembly, saying, 'I originally wanted to live in the mountains, hide my clumsiness, and spend my days nursing my illness. But because the late master had unfinished business, I came out to settle it for him.' At that time, a monk came out and asked, 'What is the unfinished business of the late master?' The master then hit him and said, 'The ancestors did not finish it, and the misfortune extends to their descendants.' The monk said, 'Where is the fault?' The master said, 'The fault is with me, and the misfortune extends to you.' Cuiyan Zhi said, 'Exhausting efforts for the sake of the masses, misfortune arises from private matters.' Yunfeng Yue said, 'This old man, giving and taking away in one go, is like having glory before extinction. But when pressed, it turns out to be a dragon's head and a snake's tail. Is there anyone here today to take charge for Qingliang?' Lord Li asked, 'What unfinished business did the late master have?' The master said, 'See the analysis next.' The master asked a monk, 'Where did you come from recently?' The monk said, 'Mount Lu.' The master picked up the incense stick and said, 'Does Mount Lu have this?' The monk had no reply.
僧問。百骸俱潰散。一物鎮長靈。未審百骸一物。相去多少。師云。百骸一物。一物百骸。
雪竇別云。吾不如汝。
金陵報恩玄則禪師(凡四)
法眼問師。曾見甚麼人來。師云。曾見青峰和尚來。眼云。有何言句。師云。某甲曾問。如何是學人自己。峰云。丙丁童子來求火。眼云。好語。只恐你錯會。你試說來看。師云。丙丁屬火。將火求火。如將自己。而求自己。眼云。與么會。又爭得。師云。某甲只恁么。和尚尊意如何。眼云。你問來。待我與你道。師理前問。眼云。丙子童子來求火。師言下大悟。
師開堂日。李王與法眼在會。
有僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到這裡。為甚麼不會。師云。會取好。僧舉頭看師。又看法眼。便抽身入眾。
眼與李王失色。眼歸方丈。令侍者喚其僧至。眼問。上座適來問底語。許你具眼。人天眾前。何不禮拜。蓋覆卻。便摵一坐具。其僧三日後。吐光而終。
僧問。宗門中玄要。乞師一言。師云。汝行腳來。多少時也。僧云。不曾逢伴侶。師云。少瞌睡。
問如何是不遷義。師云。江河競注。日月旋流。
金陵報恩玄覺禪師(凡一)
聞鳩子鳴。問僧。是甚麼聲。云鵓鳩聲。師云
【現代漢語翻譯】 現代漢語譯本： 有僧人問道：『如果身體的所有部分都潰散了，只有一樣東西保持著長久的靈性，那麼身體的所有部分和這一樣東西之間，相差多少呢？』 禪師回答說：『身體的所有部分就是那一樣東西，那一樣東西就是身體的所有部分。』 雪竇禪師另外評論說：『我不如你。』 金陵報恩玄則禪師（共四則） 法眼禪師問玄則禪師：『你曾經見過什麼人來嗎？』 玄則禪師回答說：『我曾經見過青峰和尚來。』 法眼禪師問：『他有什麼言語？』 玄則禪師回答說：『我曾經問他，什麼是學人自己的本性？青峰和尚回答說：『丙丁童子來求火。』』（丙丁在五行中屬火） 法眼禪師說：『好話。只是恐怕你理解錯了。你試著說來看看。』 玄則禪師回答說：『丙丁屬火，用火來求火，就像用自己來尋找自己。』 法眼禪師說：『如果這樣理解，又有什麼用呢？』 玄則禪師回答說：『我只是這樣理解。和尚您的意思如何？』 法眼禪師說：『你問我，我來告訴你。』 玄則禪師重複了之前的提問。法眼禪師回答說：『丙子童子來求火。』（丙子在六十甲子中，丙屬火，子屬水） 玄則禪師當下大悟。 玄則禪師開堂說法那天，李王和法眼禪師都在場。 有僧人問道：『龍吟則霧起，虎嘯則風生，學人知道這是出世的景象。但到了這裡，為什麼就不能領會呢？』 玄則禪師說：『好好領會。』 僧人抬頭看著玄則禪師，又看著法眼禪師，然後就退回人群中。 法眼禪師和李王都感到驚訝。法眼禪師回到方丈室，讓侍者叫那個僧人來。法眼禪師問：『上座你剛才問的話，我認可你具有慧眼。在人天大眾面前，為什麼不禮拜，掩蓋過去呢？』 說完，便摔了一下坐具。那個僧人三天後，口吐光芒而終。 有僧人問道：『宗門中的玄妙要旨，請禪師用一句話開示。』 玄則禪師說：『你行腳參訪多少時間了？』 僧人回答說：『不曾遇到同伴。』 玄則禪師說：『少打瞌睡。』 有僧人問道：『什麼是無遷變的真義？』 玄則禪師回答說：『江河競相奔流，日月不停運轉。』 金陵報恩玄覺禪師（共一則） 玄覺禪師聽到鳩鳥的叫聲，問僧人：『這是什麼聲音？』 僧人回答說：『是鵓鳩的聲音。』 玄覺禪師說：
【English Translation】 English version: A monk asked: 'If all the bones disintegrate, and one thing remains eternally spiritual, how far apart are all the bones and that one thing?' The Master said: 'All the bones are that one thing, and that one thing is all the bones.' Xuedou commented separately: 'I am not as good as you.' Chan Master Xuanze of Bao'en Temple in Jinling (Four cases in total) Fayan asked the Master: 'Who have you seen come here?' The Master said: 'I have seen Abbot Qingfeng come.' Fayan said: 'What words did he have?' The Master said: 'I once asked him, 'What is the student's own self?' Qingfeng said, 'A Bing-Ding (Bing and Ding belong to fire in Five Elements) child comes seeking fire.' Fayan said: 'Good words. I'm just afraid you've misunderstood. Try to explain it.' The Master said: 'Bing-Ding belongs to fire. Using fire to seek fire is like using oneself to seek oneself.' Fayan said: 'If you understand it that way, what's the use?' The Master said: 'That's just how I understand it. What is the Abbot's esteemed intention?' Fayan said: 'You ask me, and I'll tell you.' The Master repeated the previous question. Fayan said: 'A Bing-Zi (Bing-Zi is one of the sixty jiazi, Bing belongs to fire, Zi belongs to water) child comes seeking fire.' The Master had a great enlightenment upon hearing this. On the day the Master opened the Dharma hall, King Li and Fayan were both present. A monk asked: 'When a dragon roars, mist arises; when a tiger howls, wind is born. This student knows that these are worldly phenomena. But when it comes to here, why can't I understand?' The Master said: 'Understand it well.' The monk looked up at the Master, then looked at Fayan, and then retreated into the crowd. Fayan and King Li were both astonished. Fayan returned to his abbot's chamber and ordered the attendant to summon the monk. Fayan asked: 'The words you asked just now, I acknowledge that you have the eye of wisdom. In front of the assembly of humans and gods, why didn't you bow and cover it up?' After saying that, he threw down a sitting cloth. Three days later, that monk emitted light from his mouth and died. A monk asked: 'The profound essence of the Zen school, please Master give a word of instruction.' The Master said: 'How long have you been traveling?' The monk replied: 'I have never met a companion.' The Master said: 'Sleep less.' A monk asked: 'What is the meaning of non-change?' The Master said: 'Rivers rush to flow, and the sun and moon revolve without stopping.' Chan Master Xuanjue of Bao'en Temple in Jinling (One case in total) Master Xuanjue heard the cooing of a dove and asked a monk: 'What is that sound?' The monk replied: 'It is the sound of a dove.' The Master said:
。欲得不招無間業。莫謗如來正法輪。
杭州報恩慧明禪師(凡二)
問僧。近離甚處。云都城。師云。上座離卻都城。到此山。都城少上座。此山剩上座。剩則心外有法。少則心法不周。說得道理則住。不會則去。僧無對。
師舉雪峰塔銘。問僧。從緣有者。始終而成壞。非從緣有者。歷劫而長堅。堅之與壞。即且置。雪峰只今在甚麼處。僧無對。
法眼代云。只今是成是壞。
漳州羅漢守仁禪師(凡四)
示眾云。報恩這裡。不曾與人揀話。今日與上座。揀一兩則。還願樂么。諸上座。鶴脛自長。鳧脛自短。甘草甜。黃連苦。恁么揀辨。還愜雅意么。諸上座。莫道血脈不通。泥水有隔好。且莫錯會。珍重。
師問僧。甚處來。云福州。師云。䟦涉如許多山嶺。那個是上座自己。云某甲親離福州。師云。只恁么。別更有商量。云更作么生商量。師云。汝話墮也。
僧問。如何是祖師西來意。師云。喚甚麼作祖師西來意。云恁么則無西來意也。師云。由你口頭道。
金陵鐘山義章禪師(凡二)
示眾云。道遠乎哉。觸事而真。聖遠乎哉。體之則神。我尋常示汝。何不向衣缽下坐地。直下參取。須要上來。討個甚麼。欲得省要麼。但向僧堂里。三門下。
【現代漢語翻譯】 現代漢語譯本：想要不招致無間地獄的業報，就不要誹謗如來的正法輪。
杭州報恩慧明禪師(共兩則)
禪師問僧人：『你最近從哪裡來？』僧人回答：『都城。』禪師說：『上座你離開都城，來到這座山，都城就少了一個上座，這座山就多了一個上座。多了就說明心外有法，少了就說明心法不周全。說得有道理就留下，說不出來就離開。』僧人無言以對。
禪師舉雪峰塔銘，問僧人：『從因緣而生的事物，終究會經歷成住壞空；非從因緣而生的事物，歷經劫數而長久堅固。堅固和敗壞，暫且不論。雪峰（Xuefeng，地名）如今在哪裡？』僧人無言以對。
法眼禪師代答說：『如今是處於成還是壞的階段？』
漳州羅漢守仁禪師(共四則)
禪師開示大眾說：『報恩寺這裡，不曾替人選擇說話的內容。今天為各位上座選擇一兩則。各位願意聽嗎？各位上座，鶴的腿天生就長，鴨的腿天生就短，甘草是甜的，黃連是苦的。這樣揀擇分辨，還合乎各位的意願嗎？各位上座，不要說血脈不通，泥水也有阻隔。千萬不要錯會了我的意思。珍重。』
禪師問僧人：『從哪裡來？』僧人回答：『福州（Fuzhou，地名）。』禪師說：『跋涉了這麼多山嶺，哪個是上座你自己的本來面目？』僧人回答：『某甲親自離開福州。』禪師說：『只是這樣嗎？還有別的說法嗎？』僧人回答：『還要怎麼說？』禪師說：『你落入言語的陷阱了。』
僧人問：『如何是祖師西來意（Zushi Xilai Yi，禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『你把什麼叫做祖師西來意？』僧人回答：『這樣說來，就沒有西來意了。』禪師說：『只是你口頭上說說而已。』
金陵鐘山義章禪師(共兩則)
禪師開示大眾說：『道遠嗎？觸及萬事萬物都是真理。聖遠嗎？體會它就是神通。我平時教導你們，為什麼不向衣缽下坐地，直接參悟？非要上來，討個什麼？想要省事嗎？就到僧堂里，三門下。』
【English Translation】 English version: If you wish to avoid the karma of the Avici hell, do not slander the True Dharma Wheel of the Tathagata (Rulai, 如來).
Zen Master Huiming of Bao'en Temple in Hangzhou (two cases)
The Zen master asked a monk, 'Where have you come from recently?' The monk replied, 'The capital.' The master said, 'When you, venerable monk, left the capital and came to this mountain, the capital lost one monk, and this mountain gained one. An excess indicates that there is dharma outside the mind; a deficiency indicates that the dharma of the mind is incomplete. If you can explain the principle, stay; if not, leave.' The monk had no reply.
The master cited the inscription on the stupa of Xuefeng (雪峰, place name), asking a monk, 'That which arises from conditions will ultimately be subject to formation, duration, decay, and emptiness. That which does not arise from conditions will remain firm and enduring through countless kalpas. Setting aside the question of firmness and decay, where is Xuefeng right now?' The monk had no reply.
Fayan (法眼, a Zen master) replied on his behalf, 'Is it in the state of formation or decay right now?'
Zen Master Shouren of Luohan Temple in Zhangzhou (four cases)
The master addressed the assembly, saying, 'Here at Bao'en, I have never chosen words for others. Today, I will choose one or two for you, venerable monks. Are you willing to listen? Venerable monks, the crane's legs are naturally long, and the duck's legs are naturally short. Licorice is sweet, and Coptis chinensis is bitter. Is such discrimination to your liking? Venerable monks, do not say that the bloodline is not connected; even mud and water have separation. Do not misunderstand my meaning. Treasure this.'
The master asked a monk, 'Where do you come from?' The monk replied, 'Fuzhou (福州, place name).' The master said, 'Having traversed so many mountains and ridges, which is your own self?' The monk replied, 'I personally left Fuzhou.' The master said, 'Is that all? Is there anything else to say?' The monk replied, 'What else should I say?' The master said, 'You have fallen into words.'
A monk asked, 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, 祖師西來意, a Zen term referring to Bodhidharma's purpose in coming to China)?' The master said, 'What do you call the meaning of the Patriarch's coming from the West?' The monk replied, 'In that case, there is no meaning of coming from the West.' The master said, 'That is just what you say.'
Zen Master Yizhang of Zhongshan Temple in Jinling (two cases)
The master addressed the assembly, saying, 'Is the Way far away? It is true in all things. Is the Sage far away? Embody it, and it is spiritual. I usually instruct you; why do you not sit down under the robe and bowl and directly investigate? Why do you need to come up here and seek something? Do you want to save effort? Just go to the monks' hall, under the three gates.'
察舍里。參取好。還有會處也未。若有會處。試說看。
僧問。如何是祖師西來意。師云。不東不西。
金陵報恩文遂禪師(凡一)
師問僧。甚處來。云曹山。師云。幾程到此。云七程到。師云。行許多山林溪澗。何者是汝自己。云總是。師云。眾生顛倒。認物為己。云如何是學人自己。師云。總是。
杭州永明道潛禪師(凡五)
法眼問。律中道。隔壁聞釵釧聲。即名破戒。見觀金銀合雜。朱紫駢闐。是破戒。是不破戒。師云。好個入路。
示眾云。佛法顯然。因甚麼不會去。欲會佛法。問取張三李四。欲會世法。參取古佛叢林。珍重。
僧問。牛頭未見四祖時如何。師云。看東看西。云見后如何。師云。南看看北。
問如何是慧日祥光。師云。此去報恩不遠。云恁么則親蒙照燭去也。師云。且喜沒交涉。
僧問。至理無言。假言詮而顯道。如何是顯道底言。師云。切忌揀擇。云如何是不揀擇。師云。元帥大王。太保令公。
佛鑒勤云。大好不揀擇。
僧問。祖師西來。未審傳個甚麼。師云。傳個䇿子。云恁么則心外有法去也。師云。心內無法。
廬山歸宗慧超禪師(凡二)
師問法眼。如何是佛眼。云汝是慧超。師于言下大
【現代漢語翻譯】 現代漢語譯本： 察舍里（Cāsheli）。參取好。還有會處也未？若有會處，試說看。
僧問：『如何是祖師西來意？』師云：『不東不西。』
金陵報恩文遂禪師（Jinling Bao'en Wensui Chánshī）（凡一）
師問僧：『甚處來？』云：『曹山（Cáoshān）。』師云：『幾程到此？』云：『七程到。』師云：『行許多山林溪澗，何者是汝自己？』云：『總是。』師云：『眾生顛倒，認物為己。』云：『如何是學人自己？』師云：『總是。』
杭州永明道潛禪師（Hángzhōu Yǒngmíng Dàoqián Chánshī）（凡五）
法眼（Fǎyǎn）問：『律中道，隔壁聞釵釧聲，即名破戒。見觀金銀合雜，朱紫駢闐，是破戒，是不破戒？』師云：『好個入路。』
示眾云：『佛法顯然，因甚麼不會去？欲會佛法，問取張三李四。欲會世法，參取古佛叢林。珍重。』
僧問：『牛頭（Niútóu）未見四祖時如何？』師云：『看東看西。』云：『見后如何？』師云：『南看看北。』
問：『如何是慧日祥光？』師云：『此去報恩（Bào'ēn）不遠。』云：『恁么則親蒙照燭去也。』師云：『且喜沒交涉。』
僧問：『至理無言，假言詮而顯道。如何是顯道底言？』師云：『切忌揀擇。』云：『如何是不揀擇？』師云：『元帥大王，太保令公。』
佛鑒勤（Fójiàn Qín）云：『大好不揀擇。』
僧問：『祖師西來，未審傳個甚麼？』師云：『傳個䇿子。』云：『恁么則心外有法去也。』師云：『心內無法。』
廬山歸宗慧超禪師（Lúshān Guīzōng Huìchāo Chánshī）（凡二）
師問法眼（Fǎyǎn）：『如何是佛眼？』云：『汝是慧超（Huìchāo）。』師于言下大
【English Translation】 English version: Cāsheli. Study and take it well. Is there still a place to understand? If there is a place to understand, try to explain it.
A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Neither east nor west.'
Chán Master Wensui of Bao'en Temple in Jinling (Jinling Bao'en Wensui Chánshī) (Total of one)
The Master asked a monk: 'Where do you come from?' The monk said: 'Cáoshān.' The Master said: 'How many stages did it take to get here?' The monk said: 'Seven stages.' The Master said: 'Having traveled through so many mountains, forests, streams, and valleys, which one is your own self?' The monk said: 'All of them.' The Master said: 'Sentient beings are deluded, recognizing things as themselves.' The monk said: 'What is the student's own self?' The Master said: 'All of them.'
Chán Master Daoqian of Yongming Temple in Hangzhou (Hángzhōu Yǒngmíng Dàoqián Chánshī) (Total of five)
Fǎyǎn asked: 'The Vinaya says that hearing the sound of hairpins and bracelets through the wall is considered breaking the precepts. Seeing and observing gold and silver mixed together, and purple and scarlet crowded together, is it breaking the precepts or not?' The Master said: 'A good entry point.'
He addressed the assembly, saying: 'The Buddha-dharma is evident, why don't you understand it? If you want to understand the Buddha-dharma, ask Zhang San and Li Si. If you want to understand worldly affairs, consult the ancient Buddha forest. Treasure this.'
A monk asked: 'What was Niútóu like before he saw the Fourth Patriarch?' The Master said: 'Looking east and looking west.' The monk asked: 'What was he like after seeing him?' The Master said: 'Looking south and looking north.'
Asked: 'What is the auspicious light of the Wisdom Sun?' The Master said: 'It's not far from here to Bao'en.' The monk said: 'In that case, I will personally receive illumination.' The Master said: 'Fortunately, there is no connection.'
A monk asked: 'Ultimate truth is beyond words, but it is revealed through language. What is the language that reveals the Way?' The Master said: 'Absolutely avoid discrimination.' The monk asked: 'What is non-discrimination?' The Master said: 'Marshal Great King, Grand Protector Lord.'
Fójiàn Qín said: 'Excellent non-discrimination.'
A monk asked: 'When the Patriarch came from the West, what did he transmit?' The Master said: 'He transmitted a plan.' The monk said: 'In that case, there is a dharma outside the mind.' The Master said: 'There is no dharma within the mind.'
Chán Master Huichao of Guizong Temple on Mount Lu (Lúshān Guīzōng Huìchāo Chánshī) (Total of two)
The Master asked Fǎyǎn: 'What is the Buddha-eye?' Fǎyǎn said: 'You are Huìchāo.' The Master had a great
悟。
雪竇頌云。江國春風吹不起。鷓鴣啼在深花里。三級浪高魚化龍。癡人猶戽夜塘水。
僧問。如何是佛。師云。我向汝道。即別有也。
廬山棲賢慧圓禪師(凡一)
示眾云。出得僧堂門。見五老峰。一生參學事畢。何用更到這裡。雖然如此。也勞上座一轉。
洪州百丈恒禪師(凡六)
師問法眼。外道問佛。不問有言。不問無言。敘語未終。眼云。住住。你擬向世尊良久處會那。師於此大悟。
示眾云。諸上座。適來從僧堂里出來。腳未跨門限。便回去。已是重說偈言了也。更來這裡。不可重重下切腳也。古人云。參他。不如自參。所以道。森羅萬象。是善財之宗師。業惑塵勞。乃普賢之境界。若恁么參得。即與善財同參。若不肯與么參。卻歸堂向火。參勝熱婆羅門。珍重。
師或時上堂。眾才集。師便云。喫茶去。
或時眾才集。便云珍重。
或時眾才集。便云歇。後有頌云。百丈有三訣。喫茶珍重歇。直下便承當。敢保君未徹。
僧問。承古有言。于無異法中。而說諸法。如何是無異底法。師云。鶴脛長鳧脛短。云如何體會。師云。有甚麼可體會。
僧問。祖師西來。直指人心。見性成佛。未審此理如何。師云。不用更如何
【現代漢語翻譯】 悟 (Wu)：覺悟，領悟。
雪竇頌云：江上的春風吹拂不起，鷓鴣鳥在盛開的鮮花深處啼叫。三級浪濤高漲，魚兒化為龍。癡愚的人還在戽著夜晚池塘里的水。
僧問：如何是佛？師云：我向你說了，就又有了分別。
廬山棲賢慧圓禪師 (Lushan Qixian Huiyuan Chanshi) (凡一)：
示眾云：走出僧堂的門，看見五老峰 (Wulao Peak)，一生的參學之事就完畢了。何必還要到這裡來？雖然如此，也勞煩各位上座走一趟。
洪州百丈恒禪師 (Hongzhou Baizhang Heng Chanshi) (凡六)：
師問法眼 (Fayan)：外道問佛，不問『有』，不問『無』。敘述的話還沒說完，法眼說：住！住！你打算在世尊良久不語之處領會嗎？禪師因此大悟。
示眾云：各位上座，剛才從僧堂里出來，腳還沒跨過門檻，就回去了，已經是重說偈語了。再到這裡來，不可重重地砍腳啊。古人說：參訪他，不如自己參訪。所以說，森羅萬象，是善財童子 (Sudhana) 的宗師；業惑塵勞，乃普賢菩薩 (Samantabhadra) 的境界。如果這樣參悟，就與善財童子一同參悟。如果不肯這樣參悟，就回堂里烤火，參訪勝熱婆羅門 (Jeta Brahman)。珍重。
禪師有時上堂，大眾才聚集，禪師便說：喫茶去。
有時大眾才聚集，便說：珍重。
有時大眾才聚集，便說：歇。後來有人作頌說：百丈禪師有三訣，喫茶、珍重、歇。當下便承當，我敢保證你還沒徹悟。
僧問：承蒙古人有言，于無異法中，而說諸法。如何是無異的法？師云：鶴的腿長，鴨的腿短。云：如何體會？師云：有什麼可以體會的？
僧問：祖師西來，直指人心，見性成佛。不知道這個道理如何？師云：不用再如何。
【English Translation】 悟 (Wu): Enlightenment, realization.
Xuedou (Xuedou) praised: The spring breeze on the river cannot blow it up; the partridge sings in the depths of blooming flowers. The three-tiered waves rise high, and the fish transforms into a dragon. The foolish man is still scooping water from the night pond.
A monk asked: What is Buddha? The master said: If I tell you, it becomes something separate.
Chan Master Huiyuan (Huiyuan) of Qixian (Qixian) Temple on Mount Lu (Mount Lu) (Total of one):
Instructing the assembly, he said: Once you step out of the monks' hall and see the Five Old Men Peaks (Wulao Peak), your lifelong study is complete. Why bother coming here? Even so, I trouble you all to make the trip.
Chan Master Heng (Heng) of Baizhang (Baizhang) in Hongzhou (Hongzhou) (Total of six):
The master asked Fayan (Fayan): A heretic asked the Buddha, not asking about 'existence' or 'non-existence.' Before the narration was finished, Fayan said: Stop! Stop! Are you trying to understand at the place where the World-Honored One remained silent for a long time? The Chan master had a great enlightenment because of this.
Instructing the assembly, he said: All of you, just now, coming out of the monks' hall, before your feet crossed the threshold, you turned back; that was already repeating the verse. Coming here again, you cannot repeatedly chop off your feet. The ancients said: Visiting him is not as good as visiting yourself. Therefore, it is said that all phenomena are Sudhana's (Sudhana) teachers; karmic delusions and defilements are Samantabhadra's (Samantabhadra) realm. If you understand in this way, you understand together with Sudhana. If you are unwilling to understand in this way, go back to the hall to warm yourself by the fire and visit Jeta Brahman (Jeta Brahman). Treasure this.
Sometimes when the master ascended the hall, as soon as the assembly gathered, the master would say: Go drink tea.
Sometimes, as soon as the assembly gathered, he would say: Treasure this.
Sometimes, as soon as the assembly gathered, he would say: Rest. Later, someone composed a verse saying: Baizhang (Baizhang) has three secrets: drink tea, treasure this, rest. Immediately take it on, I dare to guarantee you have not thoroughly understood.
A monk asked: It is said of old, 'Within the undifferentiated Dharma, all Dharmas are spoken.' What is the undifferentiated Dharma? The master said: The crane's legs are long, the duck's legs are short. He said: How should one understand this? The master said: What is there to understand?
A monk asked: The Patriarch came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. I don't know what this principle is like? The master said: There is no need for anything more.
。云學人不會。乞師慈悲。師云。靈利人難得。
僧問。學人乍入叢林。諸事不會。時如何。師云。吾助汝喜。
問一物不將來時如何。師云。卻請將取去。
問學人慾作佛時如何。師云。汝許多時。作甚麼來。
杭州靈隱清聳禪師(凡一)
示眾云。十方諸佛。常在汝前。還見么。若言見。將心見。將眼見。所以道。一切法不生。一切法不滅。若能如是解。諸佛常現前。
又曰。見色便見心。且喚甚麼作心。山河大地。萬象森羅。青黃亦白。男女等相。是心。不是心。若是心。為甚麼卻成物象去。若不是心。又道。見色便見心。還會么。只為迷此。而成顛倒。種種不同。于無同異中。強生同異。若能直下承當。頓豁本心。皎然。無一物。可作見聞。若離心。別求解脫者。古人喚作迷波討源。卒難曉悟。
襄州清溪洪琎禪師法嗣
襄州天平從漪禪師(凡一)
師到西院。居常自言。莫道會佛法。今時覓個舉話人。也無。
西院聞之。一日遙見師。遂召云。從漪。師舉頭。院云錯。師行三兩步。院又云錯。師近前。院云。適來這兩錯。是西院錯。上座錯師云。是從漪錯。院又云錯錯。師無語。院云。且在這裡。過夏。待共上座。商量這兩錯。師當下便行
【現代漢語翻譯】 現代漢語譯本： 僧人說：『學人不會。』請和尚慈悲指點。禪師說：『聰慧之人難得。』 僧人問：『學人初入叢林，諸事不通曉，此時該如何是好？』禪師說：『我為你感到高興。』 僧人問：『當一物都不帶來時，又該如何？』禪師說：『那就請你把它拿走吧。』 僧人問：『學人想要成佛，該如何做？』禪師說：『你這麼長時間以來，都在做什麼呢？』 杭州靈隱清聳禪師(共一條) 開示大眾說：『十方諸佛，常在你面前。看見了嗎？如果說看見了，是用心看見的，還是用眼看見的？所以說，一切法不生，一切法不滅。如果能這樣理解，諸佛就常在眼前顯現。』 又說：『見色便見心。那麼，你叫什麼做心呢？山河大地、萬象森羅、青黃赤白、男女等相，是心嗎？不是心嗎？如果是心，為什麼卻變成了物象？如果不是心，又說見色便見心。你明白了嗎？只因爲迷惑於此，才產生了顛倒，種種不同。在沒有同異之中，強行生出同異。如果能當下承擔，頓悟本心，就會發現清澈明凈，沒有一物可以作為見聞的對象。如果離開心，另外去求解脫，古人稱之為迷波討源，終究難以醒悟。』 襄州清溪洪琎禪師法嗣 襄州天平從漪禪師(共一條) 禪師到西院，常常自言自語：『不要說懂得佛法，現在想找個能理解話語的人，都沒有。』 西院聽說了這件事，一天遠遠地看見禪師，就叫道：『從漪！』禪師抬起頭。西院說：『錯了。』禪師走了兩三步，西院又說：『錯了。』禪師走近前來，西院說：『剛才這兩次錯，是西院錯了，還是上座錯了？』禪師說：『是從漪錯了。』西院又說：『錯錯。』禪師無話可說。西院說：『且在這裡過夏天，等我和上座一起商量這兩次錯。』禪師當下就離開了。
【English Translation】 English version: Monk said: 'This student doesn't understand.' Begging the master for compassion. The master said: 'A clever person is hard to find.' A monk asked: 'This student has just entered the monastery and doesn't understand anything. What should I do?' The master said: 'I rejoice for you.' A monk asked: 'What about when not a single thing is brought?' The master said: 'Then please take it away.' A monk asked: 'What should this student do to become a Buddha?' The master said: 'What have you been doing all this time?' Zen Master Qingsong of Lingyin Temple in Hangzhou (Total of one) Instructing the assembly, he said: 'The Buddhas of the ten directions are always before you. Do you see them? If you say you see them, do you see them with your mind or with your eyes? Therefore, it is said: all dharmas (phenomena, teachings) are neither born nor extinguished. If you can understand it this way, all Buddhas will always appear before you.' He also said: 'Seeing form is seeing mind. Then what do you call mind? Mountains, rivers, the great earth, the myriad phenomena, blue, yellow, red, white, male and female appearances—are these mind? Are they not mind? If they are mind, why do they become objects? If they are not mind, then it is said that seeing form is seeing mind. Do you understand? It is only because of being deluded by this that inversion and various differences arise. Within non-difference, one forcibly creates difference. If one can directly accept and suddenly awaken to the original mind, one will find it clear and bright, without a single thing that can be taken as an object of seeing or hearing. If one seeks liberation apart from the mind, the ancients called it chasing the source in the waves, and it is ultimately difficult to awaken.' Dharma successor of Zen Master Hongjin of Qingxi Temple in Xiangzhou Zen Master Congyi of Tianping Temple in Xiangzhou (Total of one) When the master arrived at the West Courtyard, he often said to himself: 'Don't talk about understanding the Buddha-dharma (teachings of the Buddha); nowadays, it's impossible to find someone who can understand what is being said.' The West Courtyard heard of this. One day, seeing the master from afar, he called out: 'Congyi!' The master raised his head. The Courtyard said: 'Wrong.' The master walked two or three steps. The Courtyard said again: 'Wrong.' The master approached. The Courtyard said: 'These two wrongs just now, were they the West Courtyard's fault, or the senior monk's fault?' The master said: 'It was Congyi's fault.' The Courtyard said again: 'Wrong, wrong.' The master was speechless. The Courtyard said: 'Stay here for the summer. I will discuss these two wrongs with the senior monk.' The master left immediately.
。
住后告眾云。我當初行腳時。被業風吹。到汝州思明長老處。被他連下兩錯。更留我過夏。待共我。商量這兩錯。我不道那時錯。發足南方去時。早知道錯了也。
首山云。據天平作與么解會。也未夢見西院在。何故。話在。
蘄州五祖師戒禪師法嗣
洪州泐潭懷澄禪師(凡一)
僧問。如何是佛。師云。文不加點。
問不與萬法為侶者。是甚麼人。師云。觀世音菩薩。
問如何是佛法大意。師云。文殊自文殊。解脫自解脫。
筠州洞山自寶禪師(凡二)
示眾云。總恁么。風恬浪靜。那裡得來。忽遇洪波浩渺。白浪滔天。當恁么時。覓個水手也難得。眾中莫有把柂者也無。眾無對。師云。賺殺一舡人。
問如何是佛。師云。腰長腳短。
復州北塔思廣禪師(凡二)
問如何是衲僧變通事。師云。東涌西沒。云通變后如何。師云。地肥茄子嫩。
問如何是和尚家風。師云。左手書右字。云學人不會。師云。歐頭柳腳。
潭州福嚴良雅禪師法嗣
潭州北禪智賢禪師(凡二)
歲夜小參。示眾云。年窮歲盡。無可與諸人分歲。且烹個露地白牛。炊黍米飯。向骨拙火。唱村田樂。何故。免見倚他門戶。傍他墻。剛
【現代漢語翻譯】 現代漢語譯本：
住持後來告訴大眾說：『我當初行腳參訪時，被業風吹動，到了汝州思明長老處，被他連續指出兩個錯誤，還留我過夏天，要和我商量這兩個錯誤。我不是說那時錯了，而是出發向南方去時，早就知道錯了。』 首山說：『按照天平的理解來解釋，也還沒夢見到西院。』為什麼呢？『話就在這裡。』 蘄州五祖師戒禪師法嗣 洪州泐潭懷澄禪師(共一則) 有僧人問：『什麼是佛？』 師父說：『文不加點。』 問：『不與萬法為伴侶的是什麼人？』 師父說：『觀世音菩薩 (Guanshiyin Pusa，Avalokiteśvara)。』 問：『如何是佛法大意？』 師父說：『文殊 (Wenshu，Manjusri) 自是文殊，解脫自是解脫。』 筠州洞山自寶禪師(共二則) 開示大眾說：『總是這樣，風平浪靜，從哪裡得來？忽然遇到洪波浩渺，白浪滔天，當這個時候，找個水手也難得。大眾中莫非有掌舵的人嗎？』 大眾沒有回答。師父說：『白白葬送了一船人。』 問：『什麼是佛？』 師父說：『腰長腳短。』 復州北塔思廣禪師(共二則) 問：『如何是衲僧變通事？』 師父說：『東涌西沒。』 問：『云通變后如何？』 師父說：『地肥茄子嫩。』 問：『如何是和尚家風？』 師父說：『左手書右字。』 問：『學人不會。』 師父說：『歐頭柳腳。』 潭州福嚴良雅禪師法嗣 潭州北禪智賢禪師(共二則) 歲末小參，開示大眾說：『年關將盡，沒有什麼可以和諸位分歲。姑且烹煮一頭露地白牛，炊煮黍米飯，向著骨頭點火，唱著村田樂。』 為什麼呢？『免得依靠他人門戶，傍著他人墻壁，硬要…』
【English Translation】 English version:
The abbot later told the assembly: 'When I was traveling around, I was blown by the winds of karma to Elder Siming (Siming Zhanglao) of Ruzhou, where he pointed out two mistakes I had made. He even kept me for the summer to discuss these two mistakes with me. I'm not saying I was wrong then, but when I set off south, I already knew I was wrong.' Shoushan (Shoushan) said: 'To interpret it according to the understanding of Tianping (Tianping) is not even dreaming of the West Courtyard.' Why? 'The point is right here.' Lineage of Chan Master Shijie (Shijie Chanshi) of the Fifth Ancestor of Qizhou Chan Master Huaicheng (Huaicheng Chanshi) of Letan (Letan) in Hongzhou (Total of one) A monk asked: 'What is Buddha?' The Master said: 'A character without a dot.' Asked: 'Who is it that does not associate with the myriad dharmas?' The Master said: 'Guanshiyin Bodhisattva (Guanshiyin Pusa, Avalokiteśvara).' Asked: 'What is the great meaning of the Buddhadharma?' The Master said: 'Manjusri (Wenshu) is Manjusri, liberation is liberation.' Chan Master Zibao (Zibao Chanshi) of Dongshan (Dongshan) in Yunzhou (Total of two) Instructing the assembly, he said: 'If it's always like this, with calm winds and quiet waves, where does it come from? If you suddenly encounter vast floods and towering white waves, at such a time, it's hard to find even a sailor. Is there anyone among you who can steer the rudder?' The assembly had no response. The Master said: 'You've killed a boatload of people.' Asked: 'What is Buddha?' The Master said: 'Long waist and short legs.' Chan Master Siguang (Siguang Chanshi) of Beita (Beita) in Fuzhou (Total of two) Asked: 'What is the transformative affair of a mendicant monk?' The Master said: 'East surges, west disappears.' Asked: 'What about after the transformation of the clouds?' The Master said: 'The soil is fertile, the eggplants are tender.' Asked: 'What is the family style of the abbot?' The Master said: 'The left hand writes right-handed characters.' Asked: 'This student does not understand.' The Master said: 'Ouyang Xun's head and Liu Gongquan's legs.' Lineage of Chan Master Liangya (Liangya Chanshi) of Fuyan (Fuyan) in Tanzhou Chan Master Zhixian (Zhixian Chanshi) of Beichan (Beichan) in Tanzhou (Total of two) Giving a small Dharma talk on New Year's Eve, he instructed the assembly: 'The year is ending, and there is nothing to share with you for the New Year. Let's just cook a white ox from the open field, cook millet rice, light a fire with bones, and sing village songs.' Why? 'To avoid relying on other people's doors and leaning against other people's walls, stubbornly...'
被時人喚作郎。便下座。
至深夜。維那來問訊云。縣裡有公人。到勾和尚。師云。作甚麼。那云。道。和尚宰牛。不納皮角。師捋頭帽。擲地云。這個不是。那就地拾得便行。師跳下繩床。攔胸搊住。叫云。賊賊。那將帽子。覆師頂云。天寒。且還和尚帽子。
時法昌為侍者。師顧法昌云。這個公案。作么生。昌云。潭州紙貴。一狀領過。
僧問。如何是佛。師云。匙挑不上。
鼎州文殊應真禪師法嗣
筠州洞山曉聰禪師(凡六)
韶州曲江林氏子。
示眾云相見不揚眉。君東我亦西。紅霞穿碧落。白日繞須彌。
示眾云。井底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若欲學菩提。但看此模樣。
送化主。示眾云。住持之事。勞他十方高人。且實際理地。不受一塵。佛事門中。不捨一法。蓋為清眾之故。所以忘勞。盡大地。作個胡餅。天下人盡得吃。唯有深沙神不得吃。怒發將蒺䔧棒打一棒。瓦解冰消。
僧問。德山入門便棒。猶是起模𦘕樣。臨濟入門便喝。未免捏目生花。離此二途。未審洞山如何為人。師云。天晴久無雨。近日有云騰。云他日若有人。問洞山宗旨。教學人如何舉似。師云。園蔬枯槁甚。擔水潑菠菱。
雲師唱誰家
【現代漢語翻譯】 現代漢語譯本：
當時人們稱他為『郎』。禪師便從座位上下來。 到了深夜，維那（寺院中負責僧眾事務的僧人）前來稟告說：『縣裡有公差來拘捕和尚。』禪師問：『做什麼？』維那說：『他們說和尚宰牛，卻不繳納牛皮牛角。』禪師捋了捋頭上的帽子，扔在地上說：『這個不是我。』維那便撿起帽子走了。禪師跳下繩床，攔胸抓住維那，叫道：『賊！賊！』維那將帽子蓋在禪師頭上說：『天冷，還是把帽子還給和尚吧。』 當時法昌禪師擔任侍者。禪師看著法昌禪師說：『這個公案，你覺得怎麼樣？』法昌禪師說：『潭州紙貴，不如一狀承擔下來。』 有僧人問：『什麼是佛？』禪師說：『用勺子也挑不起來。』 鼎州文殊應真禪師的法嗣 筠州洞山曉聰禪師（共六則） 韶州曲江林氏之子。 曉聰禪師向大眾開示說：『相見時不揚眉，你向東，我也向西。紅霞穿透碧空，白日圍繞須彌山（佛教中的聖山）。』 曉聰禪師向大眾開示說：『井底生出紅塵，高峰涌起白浪。石女（沒有生育能力的女子）生出石兒，烏龜的毛一寸寸地長。如果想要學習菩提（覺悟），就看看這個模樣。』 曉聰禪師送別化緣的施主，向大眾開示說：『住持（寺院主持）的事務，勞煩了十方高人。然而在實際理地上，不接受一絲塵埃。在佛事門中，不捨棄任何一法。爲了清凈大眾的緣故，所以忘記勞累。將整個大地，做成一個胡餅（一種燒餅），天下人都能吃。唯有深沙神（佛教護法神）不能吃。』怒髮衝冠，用蒺藜棒打了一下，頓時瓦解冰消。 有僧人問：『德山（德山宣鑒禪師）入門便打，仍然是起模畫樣。臨濟（臨濟義玄禪師）入門便喝，未免捏目生花。離開這兩種途徑，不知洞山（洞山良價禪師）如何待人？』禪師說：『天晴很久沒有下雨，近日有云升騰。』僧人說：『如果將來有人問洞山宗旨，教學生如何回答？』禪師說：『園裡的蔬菜都枯萎了，挑水去澆菠菜。』 有人問：『禪師唱的是誰家的調？』
【English Translation】 English version:
At that time, people called him 'Lang'. The Chan master then descended from his seat. Late at night, the director (Vina, the monk in charge of monastic affairs) came to report, saying, 'There are officers from the county here to arrest a monk.' The master asked, 'What for?' The director said, 'They say the monk slaughters cattle but does not pay the hides and horns.' The master smoothed his hat and threw it on the ground, saying, 'This is not me.' The director picked up the hat and left. The master jumped down from the rope bed, grabbed the director by the chest, and shouted, 'Thief! Thief!' The director put the hat on the master's head, saying, 'It's cold, let the monk have his hat back.' At that time, Fachang (a monk's name) was serving as an attendant. The master looked at Fachang and said, 'What do you think of this case?' Fachang said, 'Paper is expensive in Tanzhou, better to take the blame.' A monk asked, 'What is Buddha?' The master said, 'Cannot be scooped up with a spoon.' Dharma heir of Chan Master Wenshu Yingzhen of Dingzhou Chan Master Xiaocong of Dongshan in Yunzhou (six cases in total) A son of the Lin family of Qujiang in Shaozhou. Xiaocong gave a public instruction, saying, 'Not raising eyebrows when meeting, you go east, and I go west. Red clouds pierce the blue sky, the white sun circles Mount Sumeru (the sacred mountain in Buddhism).' Xiaocong gave a public instruction, saying, 'Red dust arises from the bottom of the well, white waves rise from the peak. A stone woman (a barren woman) gives birth to a stone child, the hair of a tortoise grows inch by inch. If you want to learn Bodhi (enlightenment), just look at this appearance.' Xiaocong saw off the almsgiver and gave a public instruction, saying, 'The affairs of the abbot (the head of the monastery) trouble the eminent monks of the ten directions. However, in the realm of actual principle, not a speck of dust is accepted. Within the gate of Buddhist affairs, not a single dharma is abandoned. For the sake of the pure assembly, we forget our labor. Making the entire earth into a sesame cake, everyone in the world can eat it. Only the Deep Sand God (a Buddhist protector deity) cannot eat it.' His hair stood on end in anger, and he struck with a caltrop staff, instantly dissolving like ice. A monk asked, 'Deshan (Chan Master Deshan Xuanjian) strikes upon entering, still imitating a pattern. Linji (Chan Master Linji Yixuan) shouts upon entering, inevitably causing hallucinations. Apart from these two paths, how does Dongshan (Chan Master Dongshan Liangjie) treat people?' The master said, 'It hasn't rained for a long time, recently clouds are rising.' The monk said, 'If someone asks about Dongshan's teaching in the future, how should the student answer?' The master said, 'The garden vegetables are very withered, carry water to sprinkle on the spinach.' Someone asked, 'Whose tune is the Chan master singing?'
曲。宗風嗣阿誰。師云。竹錫挑擎千界月。缽盂盛貯五天云。
云古聖說不到處。請師舉。師云。寒星明月夜。寂寂萬家門。
僧問。無根樹子。向甚麼處㘽。師云。千年常住一朝僧。
云如何是離聲色句。師云。南瞻部洲。北郁單越。云恁么則學人知恩不昧去也。師云。四海水深多少。
僧問。如何是佛。師云。理長即就。
問祖師西來。當爲何事。師云。幾人被渠謾。
問國師三喚侍者。意旨如何。師云。年老心孤。
云既是泗洲大聖。為甚麼在揚州出現。師云。君子愛財。取之有道。
朗州德山慧遠師云法嗣
廬山歸宗善暹禪師(凡二)
臨江軍人也。示眾云。一若是二即非。東西南北少人知。休話指天並指地。青天白雲徒爾為。以拄杖。繫繩床。下座。
僧問。達磨未來時如何。師云。清貧長樂。云來后如何。師云。濁富多憂。
問年窮歲盡時如何。師云。依舊孟春猶寒。
云更深夜靜時如何。師云。老鼠入燈籠。
隋州智門光祚禪師法嗣
明州雪竇重顯禪師(凡二十四)
遂州李氏子。
問智門。不起一念。云何有過。門召師近前。師才近前。門以拂子驀口打。師擬開口。門又打。師豁然開悟
【現代漢語翻譯】 問：曲調的宗風傳承自誰？ 師父說：『竹杖挑起，照亮千界之月；缽盂盛滿，容納五天之云。』（千界：指無數世界；五天：指古代印度的五個區域）
問：古聖先賢無法言說之處，請師父開示。 師父說：『寒星閃爍，明月當空之夜，萬戶人家寂靜無聲。』
僧人問：『沒有根的樹，應該栽在哪裡？』 師父說：『千年常住的寺廟，迎來一朝掛單的僧人。』
問：『如何是脫離聲色之句？』 師父說：『南瞻部洲（我們所居住的世界），北郁單越（傳說中的勝地）。』 僧人說：『如此說來，學人知恩不昧了。』 師父說：『四海的水有多深？』
僧人問：『如何是佛？』 師父說：『合乎道理就對了。』
問：『祖師西來，是爲了什麼事？』 師父說：『多少人被他矇騙了。』
問：『國師三次呼喚侍者，意旨如何？』 師父說：『年老心孤。』
問：『既然是泗洲大聖（僧伽大師的化身），為什麼在揚州顯現？』 師父說：『君子愛財，取之有道。』
朗州德山慧遠禪師的法嗣
廬山歸宗善暹禪師（共兩則）
是臨江軍人出身。開示大眾說：『一若是二即非，東西南北少人知。休話指天並指地，青天白雲徒爾為。』用拄杖，繫在繩床上，下座。
僧人問：『達磨（菩提達摩）未來時如何？』 師父說：『清貧而長樂。』 問：『來后如何？』 師父說：『濁富而多憂。』
問：『年窮歲盡時如何？』 師父說：『依舊是孟春時節，依然寒冷。』
問：『更深夜靜時如何？』 師父說：『老鼠鉆進了燈籠。』
隋州智門光祚禪師的法嗣
明州雪竇重顯禪師（共二十四則）
是遂州李氏之子。
問智門禪師：『不起一念，為何還有過錯？』 智門禪師叫雪竇禪師走近前來。雪竇禪師剛走近，智門禪師就用拂子朝他臉上打去。雪竇禪師想要開口，智門禪師又打。雪竇禪師豁然開悟。
【English Translation】 Question: From whom does the lineage of the melody inherit? The Master said: 'The bamboo staff lifts and supports the moon of a thousand worlds; the alms bowl is filled with the clouds of the five heavens.' (Thousand worlds: refers to countless worlds; Five heavens: refers to the five regions of ancient India)
Question: Please, Master, explain the place where the ancient sages could not speak. The Master said: 'On a night of cold stars and a bright moon, ten thousand households are silent.'
A monk asked: 'Where should a rootless tree be planted?' The Master said: 'A thousand-year-old monastery welcomes a monk who stays for one night.'
Question: 'What is a phrase that transcends sound and form?' The Master said: 'Jambudvipa (the world we live in) in the south, Uttarakuru (a legendary paradise) in the north.' The monk said: 'In that case, the student knows the kindness and is not ignorant.' The Master said: 'How deep are the waters of the four seas?'
A monk asked: 'What is Buddha?' The Master said: 'It is right if it is reasonable.'
Question: 'What was the purpose of the Patriarch's (Bodhidharma's) coming from the West?' The Master said: 'How many people have been deceived by him?'
Question: 'What was the meaning of the National Teacher calling the attendant three times?' The Master said: 'Old and lonely at heart.'
Question: 'Since he is the Great Sage of Sizhou (an incarnation of Monk Sengqie), why did he appear in Yangzhou?' The Master said: 'A gentleman loves wealth, but he obtains it in a proper way.'
Lineage of Huaiyuan, Deshan (Mount De) in Langzhou
Chan Master Shansian of Guizong (Returning to the Source Monastery) on Mount Lu (two entries in total)
He was a soldier from Linjiang. He addressed the assembly, saying: 'If one is, then two is not. Few people know east, west, north, and south. Stop talking about pointing to the sky and pointing to the earth; the blue sky and white clouds are in vain for you.' He used his staff to tie the rope bed and descended from the seat.
A monk asked: 'What was it like before Bodhidharma came?' The Master said: 'Poor but happy.' Question: 'What is it like after he came?' The Master said: 'Turbid and rich, but with many worries.'
Question: 'What is it like when the year ends and the new year begins?' The Master said: 'It is still early spring, and it is still cold.'
Question: 'What is it like in the deep of night when all is quiet?' The Master said: 'A mouse enters a lantern.'
Lineage of Chan Master Guangzu of Zhimeng (Wisdom Gate Monastery) in Suizhou
Chan Master Chongxian of Xuedou (Snowy Peak Monastery) in Mingzhou (twenty-four entries in total)
He was the son of the Li family in Suizhou.
Asked Chan Master Zhimeng: 'If one does not give rise to a single thought, how can there be fault?' Chan Master Zhimeng called Chan Master Xuedou to come forward. As soon as Chan Master Xuedou came forward, Chan Master Zhimeng struck him in the face with a whisk. As Chan Master Xuedou was about to speak, Chan Master Zhimeng struck him again. Chan Master Xuedou suddenly attained enlightenment.
。
師開堂日。普觀大眾云。人天普集。合發明個甚麼事。焉可互分賓主。馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。杷定乾坤。千聖只言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知宗。尚昧識情之表。諸人要知真實相為。但以上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辨明得也無。未辨辨取。未明明取。既辨明得。能截生死流。同居佛祖位。妙圓超悟。正在此時。堪報不報之恩。以助無為之化。
示眾云。形興未質。名起未名。形名既兆。遊氣亂清。拈起拄杖云。大眾。拄杖子。是形名雙舉。還有過也無。有即水底月。無即形名兆。若也究得。實謂恩大難酬。
示眾云。一問一答。總未有事在。直饒乾坤大地。草木叢林。盡為衲僧。異口同音。各置百千問難。不消長老彈指一下。並乃高低普應。前後無差。曠佛祖之妙靈。廓人天之幽跡。如是則何假覺城東際。五眾咸居。古佛廟前。此時參畢。
示眾云。田地穩密底。佛祖不敢近。為甚麼抬腳不起。神通遊戲底。鬼神不能測。為甚麼下腳不得。直饒十字縱橫。朝打三千。暮打八百。
示眾云。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座。
卻顧侍者云。適來有人
【現代漢語翻譯】 現代漢語譯本：
師父開堂說法時，環顧大眾說：『人天普遍傚法，究竟要發明什麼事呢？怎麼可以互相區分賓主，馳騁于問答之中，就認為掌握了宗乘呢？廣大門風，威德自在，光輝照耀古今，牢牢把握乾坤。千聖只是說自己知道，五乘都不能建立。所以，在聲音出現之前領悟旨意，仍然迷惑于顧影自憐的開端；在言語之下知曉宗旨，還未明白認識情感的表面。各位想要知道真實的相貌是什麼，只要向上沒有攀援，向下斷絕自身，自然常光就會顯現於眼前，個個像壁立千仞一般。還能辨別明白嗎？未辨別明白的，要辨別明白；未明白的，要使其明白。既然辨別明白了，就能截斷生死之流，同居于佛祖的地位。微妙圓滿的超脫領悟，正是在此時。堪以報答無法報答的恩情，以幫助無為的教化。』 師父開示大眾說：『形體興起但還沒有實質，名稱產生但還沒有命名。形體名稱既然顯現，遊動之氣就擾亂了清凈。』拈起拄杖說：『大眾，這拄杖子，是形和名都舉起來了，還有過失嗎？說有，就像水底的月亮；說沒有，形名就已經顯現。如果能夠徹底明白，實在是恩情太大難以報答。』 師父開示大眾說：『一問一答，總還沒有事情發生。縱然乾坤大地，草木叢林，都變成衲僧，異口同聲，各自提出百千種問難，也不需要老衲彈指一下，就能高低普遍相應，前後沒有差別。曠達佛祖的妙靈，廓清人天的幽深痕跡。』如果這樣，又何必在覺城東邊，五眾都居住在那裡；古佛廟前，此時參禪完畢。 師父開示大眾說：『田地穩固嚴密的地方，佛祖也不敢靠近。為什麼抬腳起不來呢？神通遊戲的地方，鬼神也不能測度。為什麼落腳不得呢？』縱然十字縱橫交錯，早上打三千下，晚上打八百下。 師父開示大眾說：『春天的山巒重疊著混亂的青色，春天的水盪漾著虛幻的碧色。空曠的天地之間，獨自站立遙望，有什麼窮盡呢？』說完便走下座位。 回頭看著侍者說：『剛才有人嗎？』
【English Translation】 English version:
On the day the Master opened the Dharma hall, he looked around at the assembly and said, 'People and gods universally emulate, what exactly are they trying to discover? How can we arbitrarily distinguish between guest and host, engaging in questions and answers, and then consider that we have grasped the essence of the teaching? The vast tradition, with its majestic virtue and freedom, shines brightly throughout the ages, firmly grasping the universe. The thousand sages only speak of self-knowledge, and the five vehicles cannot establish it. Therefore, to awaken to the meaning before the sound arises is still to be deluded by the beginning of self-reflection; to know the principle beneath the words is still to be unaware of the surface of emotional understanding. If you want to know what the true form is, simply have no upward clinging and no downward attachment to self, and naturally the constant light will appear before you, each one standing like a wall ten thousand feet high. Can you discern it clearly? If you haven't discerned it clearly, then discern it clearly; if you don't understand it, then make it understood. Once you have discerned it clearly, you can cut off the stream of birth and death and dwell in the position of the Buddhas and ancestors. The subtle and complete transcendence of enlightenment is precisely at this moment. It is worthy of repaying the kindness that cannot be repaid, in order to assist the transformation of non-action.' The Master instructed the assembly, saying, 'Form arises but has no substance, name arises but is not yet named. Once form and name have manifested, the wandering qi disturbs the purity.' He raised his staff and said, 'Everyone, this staff, both form and name are raised together, is there any fault? To say there is, is like the moon in the water; to say there isn't, form and name have already manifested. If you can thoroughly understand this, truly the kindness is too great to repay.' The Master instructed the assembly, saying, 'One question and one answer, there is still nothing happening. Even if the universe, the earth, the grasses, and the forests all became monks, speaking with one voice, each posing hundreds and thousands of questions, it would not require the old monk to snap his fingers even once, and they would all respond universally, high and low, without any difference before or after. Broaden the wondrous spirit of the Buddhas and ancestors, and clarify the profound traces of people and gods.' If this is so, then why must the five assemblies dwell on the eastern edge of the City of Awakening; before the ancient Buddha's temple, the Zen practice is completed at this moment. The Master instructed the assembly, saying, 'In a field that is stable and secure, the Buddhas and ancestors dare not approach. Why can't they lift their feet? In a place of supernatural play, the ghosts and spirits cannot fathom it. Why can't they put their feet down?' Even if the ten directions are crisscrossed, striking three thousand times in the morning and eight hundred times in the evening. The Master instructed the assembly, saying, 'The spring mountains are layered with chaotic green, the spring waters ripple with illusory blue. In the vast space between heaven and earth, standing alone and gazing afar, what is the limit?' Then he descended from his seat. Turning to the attendant, he said, 'Was someone here just now?'
。看方丈么。者云有。師云。作賊人心虛。
示眾云。國無定亂之劍。四海晏清。也不是分外。還有梯山入貢者么。
示眾云。十方無碧落。四面亦無門。古人向甚麼處見客。或若道得接手句。許你天上天下。
示眾云。上士相見。一言半句。如擊石火。瞥爾便過。應非即言定旨。滯句迷源。從上宗乘。合作么生議論。直得三世諸佛。不能自宣。六代祖師。全提不起。一大藏教。詮註不及。所以棒頭取證。喝下承當。意句交馳。還同流浪。其有通方作者。共相證明。
示眾云。立賓立主。剜肉作瘡。舉古舉今。拋沙撤土。直下無事。正是無孔鐵錘。別有機關。合入無間地獄。明眼衲子。應須自看。
師問大龍。語底默底不是。非語非默底更非。總是總不是拈卻。大用現前。時人知有。大龍如何。龍云。子有如是見解那。師云。這老漢。今日瓦解冰消。
至晚。龍問師。那裡是老僧瓦解冰消處。師云。轉見不堪。拂袖便出。龍云。叵耐叵耐。師不顧。
后舉似福嚴雅雅云。何不與他本分草料。師云。和尚更買草鞋行腳。始得。
一日五人新到相看。師云。洞庭絕頂無行路。不假梯航試道看。云特來禮拜和尚。師云。湛水停舟。徒勞運濟。僧無語。師云。過這邊來。其
【現代漢語翻譯】 現代漢語譯本：
問：『看方丈么？』（是否要去看方丈？）
回答：『者云有。』（那人說有。）
師父說：『作賊人心虛。』（做了虧心事的人，心裡總是虛的。）
開示大眾說：『國家沒有平定亂世的寶劍，四海太平清明，也不是額外的恩賜。還有人要翻山越嶺來進貢嗎？』
開示大眾說：『十方沒有碧落（指天空），四面也沒有門。古人從什麼地方接見客人？如果能說出接手的句子，就允許你在天上天下自由自在。』
開示大眾說：『上等根器的人相見，一言半句，就像擊石火花，一閃而過。應該不是執著于言語來確定宗旨，停留在語句中迷惑于源頭。從上的宗乘，應該如何議論？直接達到三世諸佛都無法親自宣說，六代祖師完全提不起，全部的藏經都無法詮釋註解的境界。所以才會有棒頭取證，喝下承擔。如果意和句交錯奔馳，就如同隨波逐流。其中有通達方法的人，共同互相證明。』
開示大眾說：『設立賓主，如同剜肉作瘡。舉出古人和現在的事例，如同拋沙撤土。直接放下一切，正是無孔鐵錘。另外還有機關，會墮入無間地獄。明眼的衲子，應該自己去看。』
師父問大龍：『用語言表達和沉默不語都不是，不用語言表達也不沉默不語更不是，總是和總不是都放下，大用現前的時候，世人知道有這個境界。大龍你認為如何？』
大龍回答：『你有這樣的見解嗎？』
師父說：『這老漢，今天瓦解冰消了。』
到了晚上，大龍問師父：『哪裡是老僧瓦解冰消的地方？』
師父說：『更加不堪。』說完拂袖便走。
大龍說：『叵耐叵耐（不可思議）。』師父沒有回頭。
後來（師父）把這件事告訴福嚴雅雅，（福嚴雅雅）說：『為什麼不給他本分的草料？』
師父說：『和尚更應該買草鞋去行腳才行。』
有一天，五個新來的僧人前來拜見。師父說：『洞庭湖絕頂沒有路可行，不要藉助梯子和船隻，試著說說看。』
（僧人）說：『特地來禮拜和尚。』
師父說：『湛水停舟，徒勞運濟。』（在平靜的水面上停船，白費力氣。）
僧人無話可說。
師父說：『過這邊來。』
【English Translation】 English version:
Question: 'Looking for the abbot?'
Answer: 'That person said yes.'
The Master said: 'A guilty conscience feels fear.'
Instructing the assembly: 'If the country has no sword to quell the chaos, and the four seas are peaceful and clear, it is not an extra favor. Are there still those who climb mountains to offer tribute?'
Instructing the assembly: 'In the ten directions, there is no Azure Heaven (Bi Luo, referring to the sky), and on all sides, there is no gate. Where did the ancients receive guests? If you can speak the connecting phrase, I will allow you to be free in heaven and earth.'
Instructing the assembly: 'When superior people meet, a word or half a sentence is like striking a stone and producing a spark, passing in an instant. It should not be clinging to words to determine the purpose, or being stuck in sentences and迷失in the source. The ancestral vehicle from above, how should it be discussed? Directly reaching the state where all Buddhas of the three worlds cannot personally proclaim it, the six generations of patriarchs cannot fully raise it, and the entire Tripitaka cannot interpret or annotate it. Therefore, there is verification with a staff and acceptance with a shout. If intention and phrase race back and forth, it is like drifting with the current. Those who are versed in the methods can mutually verify it.'
Instructing the assembly: 'Establishing guest and host is like cutting flesh to create a wound. Citing ancient and present examples is like throwing sand and scattering soil. Directly having nothing to do is precisely the iron hammer without holes. There are other mechanisms that will lead to the uninterrupted hell. Clear-eyed monks should look for themselves.'
The Master asked Da Long (Great Dragon): 'Using language and being silent are not it, not using language and not being silent is even more not it, putting down both always and not always, when the great function manifests, people know there is this state. What do you think, Da Long?'
Da Long replied: 'Do you have such a view?'
The Master said: 'This old man, today he has disintegrated like tiles and melted like ice.'
In the evening, Da Long asked the Master: 'Where is the place where the old monk disintegrates like tiles and melts like ice?'
The Master said: 'Even more unbearable.' Then he flicked his sleeve and left.
Da Long said: 'Incredible, incredible (Po Nai, Po Nai).' The Master did not look back.
Later, (the Master) told this matter to Fu Yan Ya Ya (Fu Yan Ya Ya), (Fu Yan Ya Ya) said: 'Why not give him his share of fodder?'
The Master said: 'The monk should buy straw sandals and travel on foot instead.'
One day, five newly arrived monks came to pay their respects. The Master said: 'There is no road to the summit of Dongting Lake, do not rely on ladders and boats, try to speak about the Dao.'
(The monks) said: 'We have come especially to pay respects to the Master.'
The Master said: 'Mooring a boat in still water is a waste of effort.'
The monks were speechless.
The Master said: 'Come over here.'
僧齊過。師云。將頭不猛。帶累三軍。參堂去。
師問僧名甚麼。云宗雅。師云。雅即不問。如何是宗。僧無對。
師云。且限三日。其僧頻來下語。師不諾。僧云。和尚作么生。師云。你何不問。僧擬問。師連打數棒。
一日六人新到相看。師問參頭。夫為上將。須是七事隨身。兩刃交鋒。作么生。云久響和尚。有此一著。師云。一著放過。還我草鞋錢來。僧便喝。師便打。僧約住棒。與師一掌。師云。未到翠峰時。與你三十棒了也。僧無語。師云。且過一邊著。
卻問第二僧。副將作么生。僧茫然。師云。一狀領過。喫茶了。
師把住參頭云。適來公案。這裡只恁么。堂中作么生舉。僧擬議。師打一坐具。便推出。
一日六人新到相見。師問。還有作家禪客么。參頭云。和尚道甚麼。師云。點即不到。僧擬議。師便喝。僧無語。師云。龍頭蛇尾漢。
復問第二僧。僧指參頭云。和尚問你。何不祇對。師與一掌。僧無語。
復指第三僧。其僧茫然。師云。一狀領過。
師問僧。甚處人。僧提起坐具。師云。蝦跳不出鬥。僧云。𨁝跳。師便打。僧云。更𨁝跳。師又打。僧便走。師喚回。僧作禮云。觸忤和尚。師云。我要這話行。你又走作么。僧云。已遍天下
【現代漢語翻譯】 現代漢語譯本 僧人齊集而來。翠峰禪師說：『將領不勇猛，會連累整個軍隊。』去禪堂參禪吧。
翠峰禪師問一個僧人叫什麼名字。僧人回答說：『宗雅』。翠峰禪師說：『「雅」字暫且不問，如何是「宗」？』僧人無言以對。
翠峰禪師說：『給你三天時間考慮。』那個僧人多次前來試圖回答，但翠峰禪師都不認可。僧人問：『和尚您怎麼看？』翠峰禪師說：『你為何不問？』僧人剛要問，翠峰禪師就連打了他幾棒。
一天，六個新來的僧人前來拜見。翠峰禪師問領頭的僧人：『作為上將，必須具備七件事才能隨身應變。兩刃交鋒時，該怎麼辦？』領頭的僧人回答說：『久響和尚有這一招。』翠峰禪師說：『這一招放過了，還要賠償草鞋錢來。』僧人便大喝一聲。翠峰禪師就打他。僧人抓住禪杖，打了翠峰禪師一掌。翠峰禪師說：『還沒到翠峰的時候，就該給你三十棒了。』僧人無話可說。翠峰禪師說：『暫且到一邊去。』
然後問第二個僧人：『副將該怎麼做？』僧人茫然不知所措。翠峰禪師說：『一併承擔罪責，喝茶去吧。』
翠峰禪師抓住領頭的僧人說：『剛才的公案，在這裡只能這樣。在禪堂里該怎麼說？』僧人猶豫不決。翠峰禪師打了一下坐墊，就把他推出了門外。
一天，六個新來的僧人前來拜見。翠峰禪師問：『有真正的禪客嗎？』領頭的僧人說：『和尚您說什麼？』翠峰禪師說：『一點都沒領會。』僧人猶豫不決。翠峰禪師便大喝一聲。僧人無話可說。翠峰禪師說：『真是個虎頭蛇尾的傢伙。』
又問第二個僧人。僧人指著領頭的僧人說：『和尚問你，你為什麼不回答？』翠峰禪師打了他一掌。僧人無話可說。
又指著第三個僧人。那個僧人茫然不知所措。翠峰禪師說：『一併承擔罪責。』
翠峰禪師問僧人：『哪裡人？』僧人提起坐墊。翠峰禪師說：『蝦跳不出鬥。』僧人說：『偏要跳。』翠峰禪師就打他。僧人說：『再跳。』翠峰禪師又打他。僧人便跑開了。翠峰禪師叫他回來。僧人作揖說：『冒犯了和尚。』翠峰禪師說：『我就要這句話，你又跑什麼？』僧人說：『已經傳遍天下了。』
【English Translation】 English version Monks gathered and came. Master Cui Feng (Cui Feng Chanshi) said, 'If the general is not brave, he will implicate the entire army.' Go to the meditation hall to practice Chan.
Master Cui Feng asked a monk what his name was. The monk replied, 'Zong Ya (Zong Ya)'. Master Cui Feng said, 'The 'Ya' will not be asked for now, what is 'Zong'?' The monk was speechless.
Master Cui Feng said, 'I'll give you three days to consider.' That monk came many times trying to answer, but Master Cui Feng did not approve. The monk asked, 'How does the master see it?' Master Cui Feng said, 'Why don't you ask?' As soon as the monk was about to ask, Master Cui Feng hit him several times with his staff.
One day, six new monks came to visit. Master Cui Feng asked the leading monk, 'As a general, one must have seven things to adapt to changes. When two blades clash, what should be done?' The leading monk replied, 'Master Jiu Xiang (Jiu Xiang Chanshi) has this move.' Master Cui Feng said, 'This move is let go, and you have to pay for the straw sandals.' The monk then shouted. Master Cui Feng hit him. The monk grabbed the staff and slapped Master Cui Feng. Master Cui Feng said, 'Before arriving at Cui Feng, you should have been given thirty blows.' The monk had nothing to say. Master Cui Feng said, 'Go aside for now.'
Then he asked the second monk, 'What should the deputy general do?' The monk was at a loss. Master Cui Feng said, 'Take responsibility for everything, and have some tea.'
Master Cui Feng grabbed the leading monk and said, 'The previous case, it can only be like this here. How should it be said in the meditation hall?' The monk hesitated. Master Cui Feng hit the cushion and pushed him out.
One day, six new monks came to visit. Master Cui Feng asked, 'Are there any real Chan practitioners?' The leading monk said, 'What are you saying, Master?' Master Cui Feng said, 'You haven't understood at all.' The monk hesitated. Master Cui Feng then shouted. The monk was speechless. Master Cui Feng said, 'What a tiger's head and a snake's tail.'
He then asked the second monk. The monk pointed to the leading monk and said, 'The master is asking you, why don't you answer?' Master Cui Feng slapped him. The monk was speechless.
He then pointed to the third monk. That monk was at a loss. Master Cui Feng said, 'Take responsibility for everything.'
Master Cui Feng asked the monk, 'Where are you from?' The monk picked up the cushion. Master Cui Feng said, 'A shrimp cannot jump out of the bucket.' The monk said, 'I insist on jumping.' Master Cui Feng hit him. The monk said, 'I'll jump again.' Master Cui Feng hit him again. The monk then ran away. Master Cui Feng called him back. The monk bowed and said, 'I offended the master.' Master Cui Feng said, 'I want to hear these words, why are you running?' The monk said, 'It has already spread throughout the world.'
了也。師又打五棒。僧云。有諸方在。師云。你只管吃棒。
師又喚第二人近前。僧近前。師云。你是甚處人。云鼎州。師云。敗也。云青天白日。師云。兩重公案。云恰是。師以拄杖指云。你擬𨁝跳那。僧議擬。師亦打五棒。
參頭云。這僧。與某甲吃棒不同。師云。一時近前來。僧珍重便走。師隨後與一拄杖。
師問僧。近離甚處。雲和尚道甚麼。師云。我問你。近離甚處。僧退身而立。師云。克由叵耐。不言來處。將拄杖來。僧云。某甲近離奉川。師云。打野榸漢。何不早恁么道。
復問第二人云。你也一處來。云某甲近離大梅。師云。兩段不同。好與三十棒。且放過。
師問聰道者云。久參事作么生。聰云。青天白日。師云。亂走作甚麼。聰便喝。師云。吃棒得也。聦擬舉手。師打一坐具云。你看。這瞎漢亂做。
師問僧。近離甚處。雲天臺。師云。還見智者么。云見。師云。為甚麼在我腳底。僧無語。師云。脫空妄語漢。
師問僧。近離甚處。云溫州。師云。還識永嘉大師么。云是鄉人。師云。與你隔海在。云酌然。師云。面赤不如語直。僧無語。師噓一聲。
師在大溈。為知客李殿院來。問云。知客是長老鄉人那。師云不敢。李云。且在這裡。不得亂
【現代漢語翻譯】 現代漢語譯本： 僧人說：『已經明白了。』 禪師又打了五棒。僧人說：『還有其他地方（的禪師）在。』 禪師說：『你只管吃棒。』
禪師又叫第二個人走近前來。僧人走近前來。禪師問：『你是哪裡人？』 僧人說：『鼎州（今湖南省常德市）。』 禪師說：『敗了也。』 僧人說：『****。』 禪師說：『兩重公案。』 僧人說：『恰是。』 禪師用拄杖指著他說：『你想要跳脫嗎？』 僧人剛要動。禪師也打了五棒。
參頭（禪堂中的領班）說：『這個僧人，和某甲（我）吃棒不同。』 禪師說：『一時都近前來。』 僧人行禮后便走。禪師隨後給了一拄杖。
禪師問僧人：『最近從哪裡來？』 僧人說：『和尚（指禪師）說什麼？』 禪師說：『我問你，最近從哪裡來？』 僧人退後站立。禪師說：『克由叵耐（難以容忍），不肯說來處。將拄杖來。』 僧人說：『某甲（我）最近從奉川來。』 禪師說：『打野榸漢（粗魯的傢伙），為什麼不早這麼說？』
又問第二個人說：『你也從一個地方來？』 僧人說：『某甲（我）最近從大梅來。』 禪師說：『兩段不同。應該打三十棒，且放過。』
禪師問聰道者說：『長久參禪，事情做得怎麼樣？』 聰道者說：『****。』 禪師說：『亂走做什麼？』 聰道者便喝（一聲）。禪師說：『吃棒也應該。』 聰道者剛要舉手。禪師打了一下坐具說：『你看，這瞎漢亂來。』
禪師問僧人：『最近從哪裡來？』 僧人說：『天臺（山）。』 禪師說：『還見到智者（智顗，天臺宗創始人）嗎？』 僧人說：『見到。』 禪師說：『為什麼在我腳底？』 僧人無語。禪師說：『脫空妄語漢（說空話的傢伙）。』
禪師問僧人：『最近從哪裡來？』 僧人說：『溫州（地名）。』 禪師說：『還認識永嘉大師（永嘉玄覺）嗎？』 僧人說：『是鄉人。』 禪師說：『與你隔海在。』 僧人說：『酌然（的確如此）。』 禪師說：『面赤不如語直（臉紅不如說話直率）。』 僧人無語。禪師噓（嘆息）一聲。
禪師在大溈（山名），因為知客李殿院（負責接待的李殿院）來，問：『知客是長老（指禪師）的鄉人嗎？』 禪師說：『不敢當。』 李殿院說：『且在這裡，不得亂（動）。』
【English Translation】 English version: The monk said, 'I understand.' The master then struck him five more times. The monk said, 'There are other places (with Zen masters) elsewhere.' The master said, 'You just keep taking the blows.'
The master then called the second monk forward. The monk approached. The master asked, 'Where are you from?' The monk said, 'Dingzhou (present-day Changde City, Hunan Province).' The master said, 'You've failed.' The monk said, '****.' The master said, 'A double case.' The monk said, 'Exactly.' The master pointed at him with his staff and said, 'Do you intend to jump away?' As the monk was about to move, the master struck him five times as well.
The senior monk (leader in the meditation hall) said, 'This monk's beating is different from mine.' The master said, 'Come forward all at once.' The monk bowed respectfully and left. The master then gave him a blow with his staff.
The master asked a monk, 'Where have you come from recently?' The monk said, 'What does the abbot (referring to the master) say?' The master said, 'I'm asking you, where have you come from recently?' The monk stepped back and stood still. The master said, 'Kè yóu pǒ nài (intolerable), unwilling to say where he came from. Bring the staff here.' The monk said, 'I recently came from Fengchuan.' The master said, 'Dǎ yě zhài hàn (rude fellow), why didn't you say so earlier?'
He then asked the second monk, 'Did you also come from the same place?' The monk said, 'I recently came from Damei.' The master said, 'Two different stories. Deserves thirty blows, but let it pass.'
The master asked the novice Cong, 'Having practiced Zen for so long, how are things going?' Cong said, '****.' The master said, 'What are you running around for?' Cong then shouted (once). The master said, 'You deserve a beating.' As Cong was about to raise his hand, the master struck the meditation mat and said, 'Look, this blind man is acting recklessly.'
The master asked a monk, 'Where have you come from recently?' The monk said, 'Tiantai (Mountain).' The master said, 'Did you see Zhi Zhe (Zhiyi, founder of the Tiantai school)?' The monk said, 'I did.' The master said, 'Why is he under my feet?' The monk was speechless. The master said, 'Tuō kōng wàng yǔ hàn (a fellow who speaks empty and false words).'
The master asked a monk, 'Where have you come from recently?' The monk said, 'Wenzhou (place name).' The master said, 'Do you know Yongjia Dashi (Yongjia Xuanjue)?' The monk said, 'He is a fellow townsman.' The master said, 'He is across the sea from you.' The monk said, 'Zhuó rán (indeed so).' The master said, 'Miàn chì bù rú yǔ zhí (better to speak frankly than to blush).' The monk was speechless. The master sighed.
The master was at Dawei (mountain name). Because the guest prefect Li Dianyuan (Li Dianyuan in charge of reception) came, he asked, 'Is the guest prefect a fellow townsman of the abbot (referring to the master)?' The master said, 'I dare not presume so.' Li Dianyuan said, 'Just stay here, don't move around.'
走。師云。本為行腳。李云。行腳當爲何事。師云。看亂走底。李大笑。
僧問。只在目前。為甚麼再三不睹。師云。截耳臥街。
云黑豆未生芽時如何。師云。餵驢餵馬。云生芽后如何。師云。透水透沙。
僧問。牛頭未見四祖時如何。師云。恰恁么。云見后如何。師云。三生六十劫。
僧問。如何是雪竇境。師云。天無四壁。云如何是境中人。師云。月在中峰。
鼎州彰法燈泗禪師(凡一)
僧問。如何是佛法大意。師云。多少人摸索不著。云忽然摸著時如何。師云。堪作甚麼。
潭州云蓋繼鵬禪師(凡三)
初謁雙泉雅禪師。雅令充侍者。示以芭蕉拄杖話。經久無省發。
一日雅向火次。師侍立。雅忽問。拄杖子話。試舉來。與子商量。師擬舉。雅拈火箸便摵。師豁然大悟。
白雲端頌云。與奪雙行驗正邪。才爭拄杖便亡家。驀然鐵棒如風至。失卻從前眼裡花。
示眾云。高不在絕頂。富不在福嚴。樂不在天宮。苦不在地獄。良久云。相識滿天下。知心能幾人。
僧問。如何是佛法大意。師云。舌頭無骨。
鼎州梁山緣觀禪師法嗣
郢州太陽明安警延禪師(凡十一)
師問梁山。如何是無相道場。梁指觀音云。
【現代漢語翻譯】 走。（師云：）本來是爲了行腳。（李云：）行腳應當做什麼事？（師云：）看那些亂走的人。（李大笑。）
（僧問：）明明就在眼前，為什麼總是看不見？（師云：）割掉耳朵，躺在街上。
（云：）黑豆還沒發芽的時候怎麼樣？（師云：）餵驢餵馬。（云：）發芽后怎麼樣？（師云：）透水透沙。
（僧問：）牛頭（Niutou，指牛頭宗）沒見到四祖（Sizu，指道信禪師）的時候怎麼樣？（師云：）就是這樣。（云：）見到之後怎麼樣？（師云：）三生六十劫（jie，佛教時間單位）。
（僧問：）什麼是雪竇（Xuedou，山名，也是雪竇禪師的代稱）的境界？（師云：）天空沒有四壁。（云：）什麼是境界中的人？（師云：）月亮在（中峰）山峰之中。
鼎州彰法燈泗禪師（Dingzhou Zhangfa Dengsi Chanshi）（共一條）
（僧問：）什麼是佛法大意？（師云：）多少人摸索不著。（云：）忽然摸著的時候怎麼樣？（師云：）能做什麼？
潭州云蓋繼鵬禪師（Tanzhou Yungai Jipeng Chanshi）（共三條）
當初拜見雙泉雅禪師（Shuangquan Ya Chanshi），雅禪師讓他擔任侍者，用芭蕉（bajiao，一種植物）拄杖的話來開示他，很久都沒有領悟。
一天，雅禪師在烤火，繼鵬禪師侍立在一旁。雅禪師忽然問：『拄杖子的話，試著說來，我和你商量。』繼鵬禪師剛要開口，雅禪師拿起火鉗就打。繼鵬禪師豁然大悟。
白雲端（Bai Yunduan，禪師名）頌道：『給予和奪取雙管齊下，驗證正與邪。才爭論拄杖，便失去家園。突然鐵棒如風而至，失去了從前眼裡的花。』
開示大眾說：『高不在於絕頂，富不在於福嚴（Fuyan，山名），樂不在於天宮，苦不在於地獄。』良久，又說：『相識遍天下，知心能幾人？』
（僧問：）什麼是佛法大意？（師云：）舌頭沒有骨頭。
鼎州梁山緣觀禪師（Dingzhou Liangshan Yuanguan Chanshi）法嗣
郢州太陽明安警延禪師（Yingzhou Taiyang Ming'an Jingyan Chanshi）（共十一條）
禪師問梁山（Liangshan，山名）：什麼是無相道場？梁山指著觀音（Guanyin，菩薩名）說。
【English Translation】 Walking. (The master said:) Originally it was for pilgrimage. (Li said:) What should be done during the pilgrimage? (The master said:) Look at those who walk around randomly. (Li laughed loudly.)
(A monk asked:) It's right in front of me, why can't I see it again and again? (The master said:) Cut off your ears and lie on the street.
(He said:) What is it like when black beans have not yet sprouted? (The master said:) Feed the donkeys and feed the horses. (He said:) What is it like after sprouting? (The master said:) Permeate water and permeate sand.
(A monk asked:) What was it like when Niutou (Niutou, referring to the Niutou School) had not yet seen the Fourth Patriarch (Sizu, referring to Zen Master Daoxin)? (The master said:) Just like that. (He said:) What was it like after seeing him? (The master said:) Three lives and sixty kalpas (kalpa, a unit of time in Buddhism).
(A monk asked:) What is the realm of Xuedou (Xuedou, mountain name, also a substitute for Zen Master Xuedou)? (The master said:) The sky has no four walls. (He said:) What is the person in the realm? (The master said:) The moon is in the (Zhongfeng) mountain peak.
Zen Master Dengsi of Zhangfa in Dingzhou (Dingzhou Zhangfa Dengsi Chanshi) (Total of one)
(A monk asked:) What is the great meaning of the Buddha Dharma? (The master said:) Many people can't find it. (He said:) What if you suddenly find it? (The master said:) What can it be used for?
Zen Master Jipeng of Yungai in Tanzhou (Tanzhou Yungai Jipeng Chanshi) (Total of three)
Initially, he visited Zen Master Ya of Shuangquan (Shuangquan Ya Chanshi). Zen Master Ya asked him to serve as an attendant, and enlightened him with the words of the banana (bajiao, a type of plant) staff, but he did not understand for a long time.
One day, Zen Master Ya was making a fire, and Zen Master Jipeng was standing by. Zen Master Ya suddenly asked: 'Try to say the words of the staff, and I will discuss it with you.' As Zen Master Jipeng was about to speak, Zen Master Ya picked up the fire tongs and struck him. Zen Master Jipeng suddenly realized.
Bai Yunduan (Bai Yunduan, name of a Zen master) praised: 'Giving and taking go hand in hand to verify right and wrong. As soon as you argue about the staff, you lose your home. Suddenly the iron rod arrives like the wind, losing the flowers that were in your eyes before.'
He instructed the public, saying: 'High is not at the summit, rich is not at Fuyan (Fuyan, mountain name), joy is not in the heavenly palace, suffering is not in hell.' After a long time, he said again: 'Acquaintances are all over the world, but how many are intimate friends?'
(A monk asked:) What is the great meaning of the Buddha Dharma? (The master said:) The tongue has no bones.
Dharma successor of Zen Master Yuanguan of Liangshan in Dingzhou (Dingzhou Liangshan Yuanguan Chanshi)
Zen Master Jingyan of Ming'an in Taiyang, Yingzhou (Yingzhou Taiyang Ming'an Jingyan Chanshi) (Total of eleven)
The Zen master asked Liangshan (Liangshan, mountain name): What is the formless Bodhimanda? Liangshan pointed to Guanyin (Guanyin, name of a Bodhisattva) and said.
此是吳處士𦘕。師擬進語。梁急索云。這個是有相底。那個是無相底。師于言下大悟。作禮。叉手而立。梁云。何不道取一句。師云。道即不辭。恐上紙墨。梁山呵呵大笑云。此語已后。上碑去在。
示眾云。諸禪德。須明平常無生句。妙玄無私句。體明無盡句。第一句。通一路。第二句。無賓主。第三句。兼帶去。一句道得。師子顰呻。二句道得。師子返擲。三句道得。師子踞地。縱也周遍十方。擒也一時坐斷。正恁么時。作么生通得個訊息。大眾證明。若通不得來朝更獻楚王看。
時有僧出問。如何是平常無生句。師云白雲覆青山。青山頂不露。云如何是妙玄無私句。師云。寶殿無人不侍立。不種梧桐免鳳來。云如何是體明無盡句。師云。手指空時天地轉。回途石馬出紗籠。
問如何是師子顰呻。師云。終無回顧意。爭肯落平常。云如何是師子返擲。師云。周旋往返全歸父。繁興大用體無虧。云如何是師子踞地。師云。迥絕去來機。古今無變異。
示眾云。莫行心處路。莫坐無處功。有無二俱離。廓然天地空。所以南泉道。大家在這裡。吃莖菜。若更覓一莖菜。入地獄如箭射。且道。是甚麼語話。
示眾云。文殊隱顯於人間。普賢出沒于眾中。你若一念通明。向文殊門裡發機。你
【現代漢語翻譯】 現代漢語譯本： 這是吳處士的畫。禪師想要進一步開示。梁山禪師急忙問道：『這個是有相的，那個是無相的。』禪師在言語之下大悟，行禮，合掌站立。梁山禪師說：『為何不說一句？』禪師說：『說即不辭，恐怕玷污紙墨。』梁山禪師哈哈大笑說：『此語以後，要刻在碑上去了。』 開示大眾說：『各位禪德，須明白平常無生句，妙玄無私句，體明無盡句。第一句，通一路；第二句，無賓主；第三句，兼帶去。一句說得，師子（Śīla，戒律）顰呻；二句說得，師子返擲；三句說得，師子踞地。縱然周遍十方，擒拿也一時坐斷。正在這個時候，如何通得個訊息？大眾證明。若通不過，明早更獻給楚王看。』 當時有僧人出來問道：『如何是平常無生句？』禪師說：『白雲覆蓋青山，青山頂不露。』僧人問：『如何是妙玄無私句？』禪師說：『寶殿無人不侍立，不種梧桐免鳳來。』僧人問：『如何是體明無盡句？』禪師說：『手指空時天地轉，回途石馬出紗籠。』 問：『如何是師子（Śīla，戒律）顰呻？』禪師說：『終無回顧意，爭肯落平常。』問：『如何是師子返擲？』禪師說：『周旋往返全歸父，繁興大用體無虧。』問：『如何是師子踞地？』禪師說：『迥絕去來機，古今無變異。』 開示大眾說：『莫行心處路，莫坐無處功。有無二俱離，廓然天地空。』所以南泉禪師說：『大家在這裡，吃莖菜。若更覓一莖菜，入地獄如箭射。』且道，是什麼話？ 開示大眾說：『文殊（Mañjuśrī）菩薩隱顯於人間，普賢（Samantabhadra）菩薩出沒于眾中。你若一念通明，向文殊（Mañjuśrī）菩薩門裡發機。』你
【English Translation】 English version: This is a painting by layman Wu. The Master intended to give further instruction. Chan Master Liangshan hurriedly asked, 'This one is with form, that one is without form.' The Chan Master had a great enlightenment upon hearing these words, bowed, and stood with hands clasped. Chan Master Liangshan said, 'Why not say a sentence?' The Chan Master said, 'Saying it is not a problem, but I fear it would defile the paper and ink.' Chan Master Liangshan laughed loudly and said, 'This saying will be inscribed on a stele in the future.' Instructing the assembly, he said, 'All you Chan practitioners must understand the ordinary un-born sentence, the wonderfully profound selfless sentence, and the embodiment of bright inexhaustible sentence. The first sentence opens a path; the second sentence has no guest or host; the third sentence carries along. If you can say one sentence, the lion (Śīla, discipline) frowns; if you can say two sentences, the lion throws back; if you can say three sentences, the lion crouches on the ground. Even if it pervades the ten directions, it also seizes and cuts off at once. At just this moment, how do you get through the message? The assembly proves it. If you can't get through, tomorrow morning we'll present it to the King of Chu to see.' At that time, a monk came out and asked, 'What is the ordinary un-born sentence?' The Master said, 'White clouds cover the green mountains, the green mountain top is not exposed.' The monk asked, 'What is the wonderfully profound selfless sentence?' The Master said, 'No one in the treasure hall is not attending, no wutong trees are planted, so the phoenix avoids coming.' The monk asked, 'What is the embodiment of bright inexhaustible sentence?' The Master said, 'When the finger points to the void, heaven and earth turn, the stone horse returns from the gauze cage.' Asked, 'What is the lion (Śīla, discipline) frowning?' The Master said, 'Ultimately there is no intention to look back, how could one be willing to fall into the ordinary?' Asked, 'What is the lion throwing back?' The Master said, 'Going back and forth, returning entirely to the father, flourishing great function, the body is without deficiency.' Asked, 'What is the lion crouching on the ground?' The Master said, 'Far removed from the coming and going machine, ancient and modern are without change.' Instructing the assembly, he said, 'Do not walk the path of the mind, do not sit in the place of no merit. Both existence and non-existence are abandoned, vast and empty is heaven and earth.' Therefore, Chan Master Nanquan said, 'Everyone is here, eating vegetable stalks. If you seek another vegetable stalk, you will enter hell like an arrow shot.' Tell me, what is this talk? Instructing the assembly, he said, 'Mañjuśrī Bodhisattva appears and disappears among people, Samantabhadra Bodhisattva emerges and submerges among the assembly. If you have a single thought that is thoroughly clear, activate the mechanism within the gate of Mañjuśrī Bodhisattva.' You
若通前葉后。超方不弱。向普賢門裡出身。如今上來下去。頭上腳下。是個甚麼。上來也我辨你。下去也你辨我。句里明宗即易。宗中辨的則難。句里明宗。為你恁么來。宗中辨的。你諸人試通個訊息看。大家證明。有么。乃云。老僧今日。一場醉酒。
示眾云。一句子。拈起也。滿目生光。放下也。寒云收谷。且道。不拈不放。喚作甚麼。洪波浩渺。白浪滔天。杲日當空。森羅俱顯。若向言中取則。句里明機。也似迷頭認影。若也宗乘舉唱。石人拊掌。且道。石人明甚麼邊事。乃云。露柱懷胎猶未可。鐵牛生處不難通。
示眾云。放一線道。縱橫可否。不放一線道。大難大難。所以睦州和尚道。放一線道。也由睦州。不放一線道。也由睦州。僧問。如何是放一線道。州云。量才補職。如何是不放一線道。州云。萬里崖州。雖然如是。各在門底施設。建立宗乘。大開徑路。大陽尋常道。握拳展手。為訪知音。展則當處出生。握則隨處滅盡。恁么告報。猶尚不會。豈況言中宛轉。句里藏鋒。覿面無私。徒伸意款。一句當軒。三門頭合掌。兩廊下行道。中庭里作舞。後門底搖頭。更有針鋒上師子。作么生道。你若委悉去。放一線道。若也宗乘舉唱。老僧口門窄。
示眾云。廓然去。肯重去。無所得心去
【現代漢語翻譯】 現代漢語譯本： 如果能夠通曉前念后念，超越常格而不示弱，從普賢（Samantabhadra，象徵菩薩的行愿）法門中出身，那麼現在向上向下，頭上腳下，這又是什麼呢？向上來我也能辨別你，向下走你也能辨別我。從語句中明白宗旨還容易，從宗旨中辨別出來就難了。從語句中明白宗旨，是爲了你這樣而來；從宗旨中辨別出來，你們各位試著通個訊息看看，大家來證明，有嗎？於是說，老僧我今天，大醉了一場。
開示大眾說，一句話，拈起來，滿眼生光；放下去，寒云收斂山谷。那麼，不拈不放，又叫做什麼呢？洪波浩渺，白浪滔天；杲日當空，森羅萬象都顯現。如果向言語中尋求法則，從語句中明白機鋒，也像是迷失了頭而認取影子。如果宗乘（Buddha-dharma，佛教宗派的教義）上有所舉唱，石人也會拍手稱讚。那麼，石人明白什麼事情呢？於是說，露柱（寺廟中的柱子）懷孕尚且不可能，鐵牛生子的地方不難通達。
開示大眾說，放一線生機，縱橫是非都可以；不放一線生機，那就太難太難了。所以睦州（Mu Zhou，禪師名）和尚說，放一線生機，也由睦州；不放一線生機，也由睦州。有僧人問，如何是放一線生機？睦州說，量才補職。如何是不放一線生機？睦州說，萬里崖州。雖然是這樣，各自在門下設施，建立宗乘，大開道路。大陽（Da Yang，禪師名）尋常說道，握拳展手，是爲了拜訪知音。展開則當處出生，握起則隨處滅盡。這樣告訴你們，還尚且不會，更何況言語中宛轉，語句里藏鋒。覿面無私，徒然伸張意願。一句當軒，三門頭合掌，兩廊下行道，中庭里作舞，後門底搖頭。更有針鋒上師子（Lion，比喻勇猛精進），要怎麼說呢？你如果委悉明白，就放一線生機；如果宗乘上有所舉唱，老僧我的口門就窄了。
開示大眾說，廓然無礙地離去，肯重肯肯地離去，以無所得的心離去。
【English Translation】 English version: If one can understand the preceding thought and the subsequent thought, transcending the ordinary without weakness, originating from the Samantabhadra (symbolizing the vows and practices of a Bodhisattva) Dharma gate, then what is it that is now going up and down, above the head and below the feet? Coming up, I can discern you; going down, you can discern me. It is easy to understand the principle from the words, but difficult to discern it from the principle itself. Understanding the principle from the words is for you to come in this way; discerning it from the principle, you all try to communicate a message and see if anyone can prove it. Is there anyone? Then he said, 'I, this old monk, am drunk today.'
Instructing the assembly, he said, 'A single phrase, when picked up, fills the eyes with light; when put down, cold clouds gather in the valley. Then, what is it called when it is neither picked up nor put down? The vastness of the great waves, the towering white waves; the bright sun in the sky, all phenomena are revealed. If you seek the rule in words, and understand the opportunity in phrases, it is like mistaking the shadow for the head. If the teaching of the lineage (Buddha-dharma, the teachings of a Buddhist school) is proclaimed, even a stone man will clap his hands. Then, what does the stone man understand? Then he said, 'A pillar conceiving a child is still impossible; the place where an iron ox gives birth is not difficult to understand.'
Instructing the assembly, he said, 'Release a thread of life, and horizontal and vertical rights and wrongs are possible; do not release a thread of life, and it is extremely difficult, extremely difficult. Therefore, Monk Mu Zhou (a Chan master) said, 'Releasing a thread of life is also up to Mu Zhou; not releasing a thread of life is also up to Mu Zhou.' A monk asked, 'What is releasing a thread of life?' Mu Zhou said, 'Appoint officials according to their abilities.' What is not releasing a thread of life?' Mu Zhou said, 'Ten thousand miles to Yazhou.' Although it is like this, each establishes the teaching of the lineage under their own gate, opening up a great path. Da Yang (a Chan master) often said, 'Clenching the fist and extending the hand is to visit a kindred spirit. Extending it is birth at the very place; clenching it is extinction everywhere. Telling you this, you still don't understand, let alone the subtlety in words, the hidden sharpness in phrases. Meeting face to face without partiality is merely extending one's intentions. A phrase facing the hall, the three gates put their palms together, the two corridors walk the path, in the middle courtyard they dance, and at the back door they shake their heads. Moreover, there is a lion (metaphor for courageous progress) on the tip of a needle, what is there to say? If you understand it thoroughly, then release a thread of life; if the teaching of the lineage is proclaimed, the old monk's mouth is narrow.'
Instructing the assembly, he said, 'Go away with openness, go away with affirmation, go away with a mind of no attainment.'
。平等心去。離彼我心去。然後方可穩坐。所以古德道。牽牛向水東去。也不免官家徭稅。牽牛向水西去。也不免官家徭稅。不如隨分納些些。免被他家撈擾。作么生是隨分納些些底道理。但截斷兩頭。聖凡情盡。體露真常。事理不二。即如如佛。若能如是。法法無依。平等大道。萬有不繫。隨處碌碌地。更有何事。
師問聰上座。(即石門慈照也。)近離甚處。聰云。襄州。師云。作么生是不隔底句。聦云。和尚住持不易。師云。且坐喫茶。聰便參堂去。
侍者遂問。暫到祇對。住持不易。和尚為甚麼。教且坐喫茶。師云。我獻他新羅附子。他酬我舶上茴香。你去問。他有語在。
侍者問聰。適來祇對和尚。住持不易。意旨如何。聰云。真鍮不博金。
師問僧。甚處來。云洪山。師云。先師在么。云在。師云。在即不無。請渠出來。我要相見。僧云聻。師云。這個猶是侍者。僧無對。師云。喫茶去。
師問侍者。有一人。遍身紅爛。在荊棘林中。周匝火圍。如何近附。救得此人。者云。六根不具。七識不全。師云。教伊出來。我要與伊相見。者云。只今別無左右祇對。師云。官不容針。
僧問。雲門透法身句。意旨如何。師云。你記來多少時。云深承和尚指示。師云。更不再
【現代漢語翻譯】 現代漢語譯本： 去除分別心，遠離彼此的執著，然後才能安穩地坐下來。所以古人說，『牽牛向東邊河邊走，也免不了官家的徭役；牽牛向西邊河邊走，也免不了官家的徭役。』不如隨緣繳納一些，免得被他們騷擾。怎樣才是隨緣繳納一些的道理呢？只要截斷兩端的執著，聖與凡的情感都消盡，本體顯露出真常，事與理不二，就如同如佛一樣。如果能夠這樣，一切法都無所依賴，平等的大道，萬物都不能束縛，隨處自在，還有什麼事呢？ 師父問聰上座（即石門慈照）:『最近從哪裡來？』聰回答:『襄州。』師父問:『怎樣是不隔閡的語句？』聰回答:『和尚住持不易。』師父說:『且坐下喝茶。』聰便去參堂了。 侍者於是問:『剛才短暫的應對，說住持不易，和尚為什麼教他且坐下喝茶？』師父說:『我獻給他新羅附子，他酬謝我舶上茴香。你去問他，他有話在。』 侍者問聰:『剛才應對和尚，說住持不易，意旨如何？』聰說:『真金不博假金。』 師父問僧人:『從哪裡來？』回答:『洪山。』師父問:『先師在嗎？』回答:『在。』師父說:『在即不無，請他出來，我要相見。』僧人說:『聻？』師父說:『這個還是侍者。』僧人無言以對。師父說:『喫茶去。』 師父問侍者:『有一個人，遍身紅爛，在荊棘林中，周圍被火包圍，如何靠近救得了此人？』侍者回答:『六根不具，七識不全。』師父說:『教他出來，我要與他相見。』侍者回答:『如今沒有其他左右可以應對。』師父說:『官不容針。』 僧人問:『雲門透法身句，意旨如何？』師父說:『你記來多少時？』回答:『深承和尚指示。』師父說:『更不再。』
【English Translation】 English version: Eliminate the mind of discrimination, and detach from the attachment to 'self' and 'other'. Only then can you sit steadily. Therefore, the ancient masters said, 'Leading the ox to the east side of the river, one cannot avoid the official's corvée; leading the ox to the west side of the river, one cannot avoid the official's corvée.' It is better to pay some dues according to one's lot, to avoid being disturbed by them. What is the principle of paying some dues according to one's lot? Simply cut off both ends of attachment, exhaust the emotions of the sacred and the mundane, the essence reveals true constancy, and the matter and principle are not two, just like the Thus Come One (Tathagata). If one can be like this, all dharmas are without reliance, the great path of equality, all things are not bound, freely and busily everywhere, what else is there to do? The master asked Venerable Cong (i.e., Cizhao of Shimen): 'Where have you come from recently?' Cong replied: 'Xiangzhou.' The master asked: 'What is the phrase without separation?' Cong replied: 'It is not easy for the abbot to maintain the monastery.' The master said: 'Sit down and have some tea.' Cong then went to join the meditation hall. The attendant then asked: 'Just now, in the brief response, saying that it is not easy to maintain the monastery, why did the master tell him to sit down and have some tea?' The master said: 'I offered him Fuzi (Aconitum carmichaelii) from Silla (ancient Korean kingdom), and he repaid me with fennel from foreign ships. Go ask him, he has something to say.' The attendant asked Cong: 'Just now, in responding to the master, saying that it is not easy to maintain the monastery, what was the meaning?' Cong said: 'True gold does not gamble with fake gold.' The master asked a monk: 'Where do you come from?' He replied: 'Hongshan.' The master asked: 'Is the former master there?' He replied: 'Yes.' The master said: 'If he is there, then he is not absent. Please ask him to come out, I want to see him.' The monk said: 'What?' The master said: 'This is still an attendant.' The monk had no reply. The master said: 'Go have some tea.' The master asked the attendant: 'There is a person, his whole body is red and festering, in a thicket of thorns, surrounded by fire, how can one approach and save this person?' The attendant replied: 'The six faculties (sight, hearing, smell, taste, touch, and mind) are not complete, and the seven consciousnesses are not whole.' The master said: 'Tell him to come out, I want to see him.' The attendant replied: 'Right now, there is no one else to respond.' The master said: 'The official does not allow a needle.' A monk asked: 'What is the meaning of the phrase 'Yunmen (Zen master) penetrates the Dharmakaya (Dharma body)'?' The master said: 'How long have you remembered it?' He replied: 'I deeply received the master's instruction.' The master said: 'Not again.'
撥。
聯燈會要卷第二十七 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十八
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第十一世
天臺德韶禪師法嗣
杭州永明延壽智覺禪師(凡四)
初住雪竇。示眾云。雪竇這裡。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人。向甚麼處進步。
師問僧。曾到此間么。云曾到。又問一僧。僧云。不曾到。師云。一得一失。
少頃侍者問。未審那個得。那個失。師云。你曾識這僧么。云不曾識。師云。同坑無異土。
僧問。久在永明。為甚麼不會永明家風。師云。向不會處會取。云不會處。又如何會。師云。牛胎生象子。碧海起紅塵。
問如何是大圓鏡。師云。砂盆。
僧問。如何是永明旨。師云。更添香著。僧云。謝師指示。師云。且喜沒交涉。僧作禮。
師云。聽取一偈。欲識永明旨。門前一池水。日照光明生。風來波浪起。
溫州仙巖安禪師(凡二)
師因破句。讀楞嚴經云。知見立。知即無明本。知見無。見斯即涅槃。於此悟入。即印心於韶國師。后畢生如是讀。或告之曰。和尚破句讀了也。師云。此是我悟處。
姚夔通
【現代漢語翻譯】 現代漢語譯本 撥。
聯燈會要卷第二十七 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十八
住泉州崇福禪寺嗣祖比丘 悟明 集
青原下第十一世
天臺德韶禪師法嗣
杭州永明延壽智覺禪師(凡四)
初住雪竇。示眾云。雪竇這裡。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人。向甚麼處進步。
師問僧。曾到此間么。云曾到。又問一僧。僧云。不曾到。師云。一得一失。
少頃侍者問。未審那個得。那個失。師云。你曾識這僧么。云不曾識。師云。同坑無異土。
僧問。久在永明。為甚麼不會永明家風。師云。向不會處會取。云不會處。又如何會。師云。牛胎生象子。碧海起紅塵。
問如何是大圓鏡。師云。砂盆。
僧問。如何是永明旨。師云。更添香著。僧云。謝師指示。師云。且喜沒交涉。僧作禮。
師云。聽取一偈。欲識永明旨。門前一池水。日照光明生。風來波浪起。
溫州仙巖安禪師(凡二)
師因破句。讀楞嚴經云。『知見立，知即無明本。知見無，見斯即涅槃。』於此悟入。即印心於韶國師。后畢生如是讀。或告之曰。和尚破句讀了也。師云。此是我悟處。
姚夔通
【English Translation】 English version Omitted.
Continuation of the Lamp, Volume 27 Supplement to the Buddhist Canon, Series 2, Volume 79, No. 1557, Continuation of the Lamp
Continuation of the Lamp, Volume 28
Compiled by Wuming (Enlightened), a Bhiksu (Buddhist monk) of Chongfu Monastery in Quanzhou, a Dharma heir
Eleventh Generation under Qingyuan
Dharma Heir of Chan Master Deshao of Tiantai
Chan Master Yongming Yanshou Zhijue of Hangzhou (Four instances)
Initially residing at Xuedou, he addressed the assembly, saying, 'Here at Xuedou, the swift waterfall plunges a thousand fathoms, not stopping for a single grain. The strange cliffs rise ten thousand feet, offering no place to stand. Where do you all intend to advance?'
The Master asked a monk, 'Have you ever been here?' The monk replied, 'I have been here.' He then asked another monk. The monk said, 'I have not been here.' The Master said, 'One gains, one loses.'
Shortly after, an attendant asked, 'May I ask, which one gains and which one loses?' The Master said, 'Do you know this monk?' The attendant replied, 'I do not know him.' The Master said, 'From the same pit, no different soil.'
A monk asked, 'Having been at Yongming for so long, why haven't I understood the Yongming family style?' The Master said, 'Seek understanding where there is no understanding.' The monk said, 'Where there is no understanding, how can one understand?' The Master said, 'A calf born from a cow's womb, red dust rising from the blue sea.'
Asked, 'What is the Great Perfect Mirror?' The Master said, 'A sand basin.'
A monk asked, 'What is the essence of Yongming?' The Master said, 'Add more incense.' The monk said, 'Thank you for your instruction, Master.' The Master said, 'Fortunately, there's no connection.' The monk bowed.
The Master said, 'Listen to this verse: If you wish to know the essence of Yongming, a pond in front of the gate; sunlight shines, brightness arises; wind comes, waves rise.'
Chan Master Xianyan An of Wenzhou (Two instances)
The Master, due to misinterpreting a sentence, read the Surangama Sutra, saying, 'When knowledge and views are established, knowledge is the root of ignorance. When knowledge and views are absent, seeing is Nirvana.' Upon realizing this, he received mind-seal transmission from National Teacher Shao. Afterwards, he read it this way throughout his life. Someone told him, 'Venerable Sir, you are misinterpreting the sentence.' The Master said, 'This is where I attained enlightenment.'
Yao Kui Tong
判問。鏡清問玄沙。學人乍入叢林。乞師指個入路。沙云。還聞偃溪水聲么。清云聞。沙云。從這裡入。忽若當時道個不聞。又作么生。師召云。學士。姚應諾。師云。從這裡入。姚亦有省。
杭州五云志逢禪師(凡二)
示眾云。舍一知識。參一知識。盡學南遊之式樣也。且問上座。只如善財禮拜文殊。擬登妙峰山。禮德云比丘。及到彼所。德云何得於別峰相見。教意祖意。同一方便。終無別理。彼若明得。此亦照然。諸上座。只今簇著老僧。是相見。是不相見。此處是別峰。不是別峰。脫或從此省去。可謂不辜負老僧。亦見德云未嘗剎那相舍。還信得及么。
示眾云。古德為法行腳。不憚勤勞。如雪峰和尚。三度到投子。九度上洞山。盤桓往返。尚求個入處不得。看汝諸人。才跨門來。便要老僧。接引指示。說禪說道。且汝欲造玄極之道。豈是等閑。而況此事。亦自有時節。躁求焉得。汝等要知悟時么。各自下去。堂中靜坐。直待仰家峰點頭時。老僧為汝說破。
時有僧出雲。仰家峰點頭也。請和尚說。師召大眾云。且道。這僧會不會。僧作禮。師云。今日偶然失鑒。
廣州光聖師護禪師(凡一)
僧問。學人作入叢林。乞師指示。師云。汝未入眾時。我已指示汝了也。云
【現代漢語翻譯】 現代漢語譯本： 判問。鏡清問玄沙（禪師名號）。學人剛入叢林，懇請師父指點入門的路徑。玄沙說：『你聽到偃溪的水聲嗎？』鏡清說：『聽到了。』玄沙說：『從這裡入。』假如當時回答說沒有聽到，又該如何呢？玄沙禪師呼喚道：『學士。』姚應諾。玄沙說：『從這裡入。』姚也有所領悟。
杭州五云志逢禪師（共有兩則）
開示大眾說：『捨棄一位知識（善知識），參訪另一位知識（善知識），完全學習善財童子南遊的模式。』且問各位，就像善財童子禮拜文殊（菩薩），想要登上妙峰山，禮拜德云比丘（修行者）。等到到達那裡，德云爲何在別的山峰相見？教義和祖師的意旨，都是同一種方便，終究沒有別的道理。他如果明白那個，這個也就清楚了。各位，現在你們簇擁著老僧，是相見，還是不相見？這裡是別的山峰，不是別的山峰？如果能從這裡領悟，可以說是不辜負老僧，也見到德云未曾片刻離開。還相信嗎？』
開示大眾說：『古德爲了求法而四處遊歷，不害怕辛勞。比如雪峰和尚，三次到投子，九次上洞山，往返盤桓，尚且求不到入門之處。看看你們這些人，才跨進門來，就要老僧接引指示，說禪論道。你們想要造就玄妙至極的道，豈是等閑之事？況且這件事，也有它自己的時節因緣。急躁地追求怎麼能得到呢？你們想知道開悟的時節嗎？各自下去，在堂中跑香，等到仰家峰點頭的時候，老僧為你們說破。』
當時有僧人出來說：『仰家峰點頭了，請和尚開示。』志逢禪師呼喚大眾說：『且說，這個僧人會了嗎？』僧人作禮。志逢禪師說：『今日偶然看走了眼。』
廣州光聖師護禪師（共一則）
有僧人問道：『學人剛入叢林，懇請師父指示。』師護禪師說：『你未入眾時，我已經指示你了。』僧人說：
【English Translation】 English version: Judgement and Inquiry. Jingqing asked Xuansha (name of a Chan master): 'A student has just entered the monastery. I beg the master to point out the path of entry.' Xuansha said, 'Do you hear the sound of the Yanchi stream?' Jingqing said, 'I hear it.' Xuansha said, 'Enter from here.' If at that time he had said he did not hear it, what then?' The master called out, 'Scholar!' Yao responded. The master said, 'Enter from here.' Yao also had an awakening.
Chan Master Zhi Feng of Wuyun Mountain in Hangzhou (Two in total)
Addressing the assembly, he said: 'Abandon one teacher, visit another teacher, and completely learn the style of Sudhana's southern pilgrimage.' Let me ask you, like Sudhana's bowing to Manjusri (Bodhisattva), intending to ascend Mount Myriad Peaks, and bowing to the Bhikshu (monk) De Yun. When he arrived there, why did De Yun meet him on another peak? The meaning of the teachings and the intention of the patriarchs are the same expedient means, and ultimately there is no other principle. If he understands that, this will also be clear. Everyone, now you are crowding around this old monk. Is this meeting or not meeting? Is this another peak or not another peak? If you can awaken from here, it can be said that you have not failed this old monk, and you have also seen that De Yun has never left for a moment. Do you believe it?'
Addressing the assembly, he said: 'The ancient worthies traveled far and wide for the Dharma, not fearing hardship. For example, the Venerable Xuefeng went to Touzi three times and ascended Dongshan nine times, traveling back and forth, yet he still could not find a way in. Look at you all, just crossing the threshold, you want this old monk to guide and instruct you, to speak of Chan and discuss the Way. You want to create the profound and ultimate Way, how can it be a trivial matter? Moreover, this matter also has its own timing. How can you obtain it by being impatient? Do you want to know the time of enlightenment? Each of you go down and run around the hall, and when Mount Yangjia nods, this old monk will explain it to you.'
At that time, a monk came out and said, 'Mount Yangjia has nodded, please, Master, explain.' Master Zhifeng called out to the assembly, 'Tell me, does this monk understand?' The monk bowed. Master Zhifeng said, 'Today, I accidentally misjudged.'
Chan Master Shi Hu of Guang Sheng Temple in Guangzhou (One in total)
A monk asked, 'This student has just entered the monastery, I beg the master to instruct me.' Master Shi Hu said, 'Before you entered the assembly, I had already instructed you.' The monk said,
如何領會。師云。不用領會。
杭州龍華慧居禪師(凡一)
示眾云。從上宗乘。到此如何舉唱。只如釋迦老子。說一代時教。如瓶注水。古德尚云。猶如夢事寐語一般。且道。古德據個甚麼道理。便恁么道。還會么。大施門開。何曾壅塞。生凡育聖。不隔絲毫。言凡則全凡。舉聖則全聖。凡聖不相待。個個獨稱尊。所以道。山河大地。長時說法。長時放光。地水火風。一一如是。
時有僧。出作禮。師云。好個問頭。如法問著。僧方進前。師云。又沒交涉了也。
溫州瑞鹿本先禪師(凡五)
示眾云。吾初見天臺。言下便薦。然千日之內。四威儀中。似物礙膺。如仇同處。一日忽然猛省。譬如洗面。模著鼻孔。
示眾云。大凡參學。未必學問話。是參學。未必學揀話。是參學。未必學代語。是參學。未必學別語。是參學。未必學捻破經論中。奇特言語。是參學。未必學捻破諸祖師語言。是參學。若也如是參學。任你七通八達。于佛法中。儻無真實見處。喚作干慧之徒。豈不聞。古德道。聰明不敵生死。干慧未免苦輪。諸人。若也參學。應須真實參學始得。真實參學者。行時行時參取。立時立時參取。坐時坐時參取。眠時眠時參取。語時語時參取。默時默時參取。一切作務時。
【現代漢語翻譯】 現代漢語譯本 如何領會？ 師父說：『不用領會。』
杭州龍華慧居禪師(凡一)
開示大眾說：『向上宗乘，到這裡如何舉揚？就如釋迦老子(釋迦牟尼佛)說了一代時教，如瓶子傾注水一般。古德(古代的得道高僧)尚且說，猶如夢中之事，睡夢中的囈語一般。那麼，古德依據的是什麼道理，便這樣說呢？會明白嗎？大施門打開，何曾有過壅塞？生育凡人和聖人，不隔絲毫。說凡則全凡，舉聖則全聖。凡聖互不相待，個個獨自稱尊。所以說，山河大地，長時說法，長時放光，地水火風，一一都是如此。』
當時有一位僧人，出來作禮。師父說：『好一個問頭。如法問著。』僧人正要上前，師父說：『又沒交涉了也。』
溫州瑞鹿本先禪師(凡五)
開示大眾說：『我最初見到天臺宗，當下便領悟了。然而千日之內，在行住坐臥四威儀中，好像有什麼東西阻礙在胸前，如同仇人同處一般。一日忽然猛醒，譬如洗臉，摸到了自己的鼻孔。』
開示大眾說：『大凡參學，未必是學問話，才是參學。未必是學揀話，才是參學。未必是學代語，才是參學。未必是學別語，才是參學。未必是學捻破經論中的奇特言語，才是參學。未必是學捻破諸祖師的語言，才是參學。如果這樣參學，任你七通八達，于佛法中，倘若沒有真實的見處，就叫做干慧之徒。豈不聞，古德說，聰明不敵生死，干慧未免苦輪。諸位，如果參學，應當真實參學才行。真實參學者，行時行時參取，立時立時參取，坐時坐時參取，眠時眠時參取，語時語時參取，默時默時參取，一切作務時。』
【English Translation】 English version How to comprehend? The master said, 'No need to comprehend.'
Zen Master Huiju of Longhua in Hangzhou (Fan Yi)
Addressing the assembly, he said, 'The supreme vehicle from above, how should it be proclaimed here? Just like Shakya the Old Man (Shakyamuni Buddha) speaking the teachings of a lifetime, like pouring water from a bottle. The ancient worthies (ancient enlightened monks) still said it was like matters in a dream, like sleep-talking. Then, according to what principle did the ancient worthies say such a thing? Do you understand? The great gate of giving is open, has it ever been blocked? Giving birth to the ordinary and the sage, there is not a hair's breadth of separation. Speaking of the ordinary, it is entirely ordinary; mentioning the sage, it is entirely sage. The ordinary and the sage do not wait for each other, each one is uniquely honored. Therefore, it is said that mountains, rivers, and the great earth are constantly expounding the Dharma, constantly emitting light. Earth, water, fire, and wind, each and every one is like this.'
At that time, there was a monk who came forward and bowed. The master said, 'What a good question. Asked according to the Dharma.' As the monk was about to step forward, the master said, 'Again, there is no connection.'
Zen Master Benxian of Ruilu in Wenzhou (Fan Wu)
Addressing the assembly, he said, 'When I first saw Tiantai, I immediately understood upon hearing the words. However, within a thousand days, in the four dignities of walking, standing, sitting, and lying, it was as if something was obstructing my chest, like being with an enemy. One day, I suddenly awakened, like washing my face and touching my nose.'
Addressing the assembly, he said, 'Generally, when participating in study, it is not necessarily learning to question that is participating in study. It is not necessarily learning to select words that is participating in study. It is not necessarily learning to speak on behalf of others that is participating in study. It is not necessarily learning to speak differently that is participating in study. It is not necessarily learning to pick out strange words in scriptures and treatises that is participating in study. It is not necessarily learning to pick out the words of the ancestral masters that is participating in study. If you study in this way, no matter how well-versed you are, if you do not have a true understanding in the Buddhadharma, you are called a follower of dry wisdom. Have you not heard the ancient worthies say, 'Cleverness cannot defeat birth and death, dry wisdom cannot avoid the wheel of suffering.' Everyone, if you are participating in study, you must truly participate in study. Those who truly participate in study, participate in study while walking, participate in study while standing, participate in study while sitting, participate in study while sleeping, participate in study while speaking, participate in study while being silent, at all times of activity.'
作務時參取。既向如是等時參。且道。參個甚麼人蔘。個甚麼說。到這裡。自有個明白處。始得。若無明白處。喚作造次參學。則無究了。
示眾云。天臺教中說。文殊觀音普賢三門。文殊門者。一切色。觀音門者。一切聲。普賢門者。不動步而到。我道。文殊門者。不是一切色。觀音門者。不是一切聲。普賢門者。是個甚麼。莫道。別卻天臺教說話。無事。且退。
示眾云。幽林鳥叫。碧澗魚跳。云片展張。瀑聲嗚咽。你等還知許多境象。示汝入處么。若也知得。不妨參取好。
師有頌云。曠大劫來只如是。如是同天亦同地。同地同天作么形。作么形兮無不是。
溫州雁蕩愿齊禪師(凡一)
僧問。夜月舒光。為甚麼碧潭無影。師云。作家弄影漢。僧從西過東立。師云。不惟弄影。無乃怖頭。
杭州興教洪壽禪師(凡一)
示眾云。撲落非他物。縱橫不是塵。山河及大地。全現王身。
金陵清涼泰欽禪師法嗣
洪州云居齊禪師(凡四)
師在法燈座下。充藏主。燈一日謂師云。今日有僧問。如何是祖師西來意。老僧對他道。不東不西。藏主作么生。師云。不東不西。燈云。恁么又爭得。師罔措。
至晚。上方丈請益。燈去。他家自有兒孫在。
【現代漢語翻譯】 現代漢語譯本 在勞作的時候也要參禪領悟。既然在這些時候參禪，那麼，參的是什麼？領悟的是什麼道理？到了這裡，自然會有明白的地方，才能有所得。如果沒有明白的地方，就叫做輕率地參學，最終不會有結果。
開示大眾說，天臺宗中說，文殊（Manjusri，智慧的象徵）門、觀音（Avalokiteśvara，慈悲的象徵）門、普賢（Samantabhadra，大行/實踐的象徵）門這三門。文殊門指的是一切色，觀音門指的是一切聲，普賢門指的是不移動腳步就能到達。我說，文殊門不是一切色，觀音門不是一切聲，普賢門是什麼？不要說我改變了天臺宗的說法。沒事了，退下吧。
開示大眾說，幽靜的樹林里鳥兒鳴叫，清澈的溪澗里魚兒跳躍，雲彩舒捲，瀑布發出嗚咽的聲音。你們可知這些景像在向你們展示入道的途徑嗎？如果知道，不妨參悟領會。
禪師有頌說：曠遠的大劫以來一直就是這樣，這樣如同天也如同地。如同地如同天又是什麼形狀？是什麼形狀啊，沒有一樣不是。
溫州雁蕩愿齊禪師(凡一)
有僧人問，夜晚的月亮散發光芒，為什麼碧綠的深潭卻沒有月亮的影子？禪師說，真是個擅長玩弄影子的傢伙。僧人從西邊走到東邊站立。禪師說，不只是玩弄影子，恐怕還會嚇到自己。
杭州興教洪壽禪師(凡一)
開示大眾說，撲落下來的不是其他東西，縱橫交錯的也不是塵埃。山河以及大地，完全顯現著法王之身。
金陵清涼泰欽禪師的法嗣
洪州云居齊禪師(凡四)
禪師在法燈禪師座下，擔任藏主。法燈禪師有一天對禪師說，今天有僧人問，什麼是祖師西來意？我回答他說，不東也不西。藏主你覺得應該怎麼回答？禪師說，不東也不西。法燈禪師說，這樣說又怎麼行得通呢？禪師感到茫然不知所措。
到了晚上，禪師到方丈室請教。法燈禪師說，他家自有兒孫在（意指自己去領悟）。
【English Translation】 English version Practice Zen contemplation while working. Since you are contemplating at such times, then what are you contemplating? What principle are you realizing? When you arrive at this point, there will naturally be a place of understanding, and only then can you gain something. If there is no place of understanding, it is called rashly engaging in Zen study, and there will ultimately be no result.
He addressed the assembly, saying, 'The Tiantai school speaks of the three gates of Manjusri (symbol of wisdom), Avalokiteśvara (symbol of compassion), and Samantabhadra (symbol of great practice/vow). The Manjusri gate refers to all forms, the Avalokiteśvara gate refers to all sounds, and the Samantabhadra gate refers to arriving without moving a step. I say, the Manjusri gate is not all forms, the Avalokiteśvara gate is not all sounds, and what is the Samantabhadra gate? Don't say that I am changing the teachings of the Tiantai school. It's nothing, step back.'
He addressed the assembly, saying, 'In the secluded forest, birds sing; in the clear stream, fish leap; clouds unfold; the waterfall makes a sobbing sound. Do you know that these many phenomena are showing you the way to enter the path? If you know, you may as well contemplate and realize it.'
The Master has a verse saying: 'For vast kalpas, it has only been like this, like this, the same as heaven and the same as earth. The same as earth and the same as heaven, what form does it take? What form does it take, there is nothing that it is not.'
Zen Master Yuanqi of Yandang Mountain in Wenzhou (Total of 1)
A monk asked, 'The night moon spreads its light, why is there no reflection in the green pool?' The Master said, 'A craftsman playing with shadows.' The monk walked from west to east and stood there. The Master said, 'Not only playing with shadows, but perhaps frightening yourself.'
Zen Master Hongshou of Xingjiao Monastery in Hangzhou (Total of 1)
He addressed the assembly, saying, 'What falls is nothing other, what is crisscrossing is not dust. Mountains, rivers, and the great earth, all manifest the Dharma King's body.'
Dharma Heir of Zen Master Taiqin of Qingliang Monastery in Jinling
Zen Master Qi of Yunju Mountain in Hongzhou (Total of 4)
The Master was serving as the librarian under Zen Master Fadeng. One day, Fadeng said to the Master, 'Today a monk asked, 'What is the meaning of the Patriarch's coming from the West?' I answered him, 'Neither east nor west.' What would you say, Librarian?' The Master said, 'Neither east nor west.' Fadeng said, 'How can that be acceptable?' The Master was at a loss.
In the evening, he went to the abbot's room to ask for instruction. Fadeng said, 'His family has its own children and grandchildren' (meaning, realize it yourself).
師于言下。頓明厥旨。
有頌云。接物利生絕妙。外生終是不肖。他家自有兒孫。將來用得恰好。
師問僧。甚處來。云堂中來。師云。何得謾語。
慈受深云。這僧是小謾語。云居是大謾語。
僧問。如何是佛。師云。汝是阿誰。
師臨示寂時。示眾云。今日老僧。風火相逼。特與諸人相見。且向甚麼處相見。向四大五蘊處。見耶。向六入十二處。見耶。既是種種處。不可見。則如今相問者。是誰。若也見得。可謂後學有賴。
洪州百丈恒禪師法嗣
廬山棲賢澄諟禪師(凡二)
示眾云。佛法無事。大家共行。大家共止。滿眼是色。滿耳是聲。諸佛妙義。於此明得千里萬里。
僧問。如何是佛。師云。張三李四。
洪州云居清錫禪師法嗣
天臺山從進禪師(凡一)
僧問。古澗寒泉時如何。師云。切忌飲著。云飲者如何。師云。喪卻汝性命。
廬山歸宗義柔禪師法嗣
明州天童新禪師(凡一)
僧問。如何是密用。師云。何曾得密。
問心徑未通時如何。師云。甚麼物礙汝。問求之不得時如何。師云。用求作么。云如何即是。師云。何曾失卻。
廬山長安延規禪師法嗣
潭州云蓋用清禪師(凡一
【現代漢語翻譯】 現代漢語譯本：
禪師聽了他的話，立刻明白了其中的旨意。 有一首偈頌說：『接引眾生，利益眾生，真是絕妙。向外追求，終究是不像樣的。他家自有兒孫，將來用起來恰到好處。』 禪師問僧人：『從哪裡來？』僧人說：『從禪堂里來。』禪師說：『為何說謊？』 慈受深禪師說：『這位僧人是小小的說謊，云居禪師是大大的說謊。』 僧人問：『什麼是佛？』禪師說：『你是誰？』 禪師臨近圓寂時，向大眾開示說：『今天老僧，風大和火大互相逼迫，特地與各位相見。且要向什麼地方相見呢？向四大五蘊（四大指地、水、火、風，五蘊指色、受、想、行、識）處相見嗎？向六入十二處（六入指眼、耳、鼻、舌、身、意六根，十二處指六根和六塵）處相見嗎？既然是種種處都不可見，那麼現在與你們互相問話的，是誰呢？如果能夠見到，可以說是後輩學人有所依靠了。』 洪州百丈恒禪師的法嗣 廬山棲賢澄諟禪師（共二則） 開示大眾說：『佛法沒有什麼特別的事，大家一起行走，大家一起停止。滿眼都是顏色，滿耳都是聲音。諸佛的微妙義理，在這裡明白，就能明白千里萬里。』 僧人問：『什麼是佛？』禪師說：『張三李四。』 洪州云居清錫禪師的法嗣 天臺山從進禪師（共一則） 僧人問：『古澗寒泉時如何？』禪師說：『切忌飲用。』僧人說：『飲用后如何？』禪師說：『喪失你的性命。』 廬山歸宗義柔禪師的法嗣 明州天童新禪師（共一則） 僧人問：『什麼是密用？』禪師說：『何曾有過秘密？』 問：『心路未通時如何？』禪師說：『什麼東西阻礙你？』問：『求之不得時如何？』禪師說：『用求做什麼？』問：『如何才是？』禪師說：『何曾失去過？』 廬山長安延規禪師的法嗣 潭州云蓋用清禪師（共一則）
【English Translation】 English version:
The master, upon hearing these words, immediately understood their meaning. There is a verse that says: 'Guiding beings, benefiting beings, is truly wonderful. Seeking externally is ultimately unworthy. His family has its own children and grandchildren, who will be just right when used in the future.' The master asked a monk: 'Where do you come from?' The monk said: 'From the meditation hall.' The master said: 'Why do you lie?' Cishou Shen (慈受深) said: 'This monk is telling a small lie; Yunju (云居) is telling a big lie.' A monk asked: 'What is Buddha?' The master said: 'Who are you?' When the master was about to enter parinirvana, he instructed the assembly, saying: 'Today, this old monk is being pressed by the wind and fire elements. I especially meet with you all. But where shall we meet? Shall we meet in the realm of the Four Great Elements and Five Aggregates (四大五蘊, Four Great Elements refer to earth, water, fire, and wind; Five Aggregates refer to form, sensation, perception, volition, and consciousness)? Shall we meet in the realm of the Six Entrances and Twelve Fields (六入十二處, Six Entrances refer to the six sense organs: eye, ear, nose, tongue, body, and mind; Twelve Fields refer to the six sense organs and the six sense objects)? Since all these realms are imperceptible, then who is it that is now asking questions of you? If you can see this, it can be said that later learners have something to rely on.' Lineage of Zen Master Heng of Baizhang in Hongzhou Zen Master Chengshi of Qixian Temple on Mount Lu (廬山棲賢澄諟禪師) (Total of two) Instructing the assembly, he said: 'The Buddha-dharma is nothing special. Everyone walks together, everyone stops together. The eyes are full of colors, the ears are full of sounds. The wonderful meaning of all Buddhas, if understood here, can be understood for thousands of miles.' A monk asked: 'What is Buddha?' The master said: 'Zhang San (張三) and Li Si (李四).' (Common names, like 'John Doe') Lineage of Zen Master Qingxi of Yunju Temple in Hongzhou Zen Master Congjin of Tiantai Mountain (天臺山從進禪師) (Total of one) A monk asked: 'What about the cold spring in the ancient ravine?' The master said: 'Absolutely avoid drinking it.' The monk said: 'What happens to the drinker?' The master said: 'You will lose your life.' Lineage of Zen Master Yirou of Guizong Temple on Mount Lu Zen Master Xin of Tiantong Temple in Mingzhou (明州天童新禪師) (Total of one) A monk asked: 'What is secret function?' The master said: 'When has there ever been secrecy?' Asked: 'What is it like when the path of the mind is not yet clear?' The master said: 'What is obstructing you?' Asked: 'What is it like when seeking and not obtaining?' The master said: 'What do you do with seeking?' Said: 'What is it then?' The master said: 'When have you ever lost it?' Lineage of Zen Master Yangui of Changan Temple on Mount Lu Zen Master Yongqing of Yungai Temple in Tanzhou (潭州云蓋用清禪師) (Total of one)
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僧問。有一人。在萬丈井中。如何出得。師云。且喜相見。僧云。恁么則穿云透日去也。師云。三十三天事作么生。僧無對。師云。脫空謾語漢。
洪州泐潭澄禪師法嗣
明州阿育王大覺懷璉禪師(凡二)
示眾云。若論佛法兩字。是加增之辭。廉纖之說。諸人向這裡。承當得。儘是二頭三首。譬如金屑雖貴。眼裡著不得。若是本分衲僧。才聞舉著。一擺擺斷。不受纖塵。獨脫自在。最為親的。然後便能在天同天。在人同人。在僧同僧。在俗同俗。在凡同凡。在聖同聖。一切處出沒自在。拘撿他不得。名邈他不得。何也。謂渠能建立一切法。要且不是渠。渠既無背面。第一不用妄與安排。但知十二時中。平常飲啄。快樂無憂。只此相期。更無別事。所以古人道。放曠長如癡元人。他家自有通人愛。
師舉拳。示眾云。握拳則五嶽倒卓。展手則五指參差。有時把定佛祖關。有時托開千聖宅。今日這裡相呈。且道。作何使用。拍繩床云。向下文長。付在來日。
婺州承天惟蘭禪師(凡一)
示眾云。一刀兩段。埋沒宗風。師子翻身。拖泥帶水。直饒坐斷十方。不通凡聖。腳跟下好與三十。
復州北塔思廣禪師法嗣
荊門軍玉泉承浩禪師(凡四)
示眾
【現代漢語翻譯】 現代漢語譯本 僧人問：『有一個人，在萬丈深的井裡，如何才能出來？』 禪師說：『可喜的是我們相見了。』 僧人說：『這樣說來，就是穿過雲層，透射陽光而去了。』 禪師說：『那麼三十三天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）的事情又該如何處理呢？』 僧人無言以對。 禪師說：『真是個虛妄空談的傢伙。』
洪州泐潭澄禪師的法嗣
明州阿育王大覺懷璉禪師(共兩次)
開示大眾說：『如果談論佛法這兩個字，那是多餘的說法，是細微末節的論調。各位如果在這裡承擔這些，全部都是二頭三首（指理解不透徹，說法不明確）。譬如金屑雖然珍貴，但眼裡卻容不得。如果是本分的衲僧（指修行僧人），才聽到這些，就會立刻擺脫，不沾染一絲塵埃，獨自解脫自在，這才是最親切的。然後便能與天同在，與人同在，與僧同在，與俗人同在，與凡人同在，與聖人同在，在一切處出沒自在，無法拘束他，無法輕視他。為什麼呢？因為他能建立一切法，但又不是他所為。他既然沒有正反兩面，第一就不用妄加安排。只要知道十二時中，平常地飲食起居，快樂無憂，就以此為期許，沒有其他事情。所以古人說，放曠得像個癡呆的人，他家自有精通的人喜愛。』
禪師舉起拳頭，開示大眾說：『握緊拳頭，五嶽（Wu Yue，指中國五大名山）都要倒塌；張開手掌，五指參差不齊。有時把守住佛祖的關隘，有時托起千聖的宅邸。今天在這裡展示這些，那麼，該如何使用呢？』拍了一下繩床說：『向下還有很長的文章，留待明日再說。』
婺州承天惟蘭禪師(共一次)
開示大眾說：『一刀兩斷，埋沒了宗風；獅子翻身，拖泥帶水。即使截斷十方，不與凡聖相通，也要在他腳跟下打三十棒。』
復州北塔思廣禪師的法嗣
荊門軍玉泉承浩禪師(共四次)
開示大眾
【English Translation】 English version A monk asked: 'There is a person in a well ten thousand fathoms deep. How can he get out?' The Master said: 'Fortunately, we meet.' The monk said: 'If so, then he goes through the clouds and penetrates the sun.' The Master said: 'Then what about the affairs of Trayastrimsa (Trayastrimsa, the Heaven of Thirty-Three in Buddhist cosmology, located on the summit of Mount Sumeru)?' The monk had no reply. The Master said: 'A fraud who speaks empty words.'
Successor of Chan Master Cheng of Letan in Hongzhou
Chan Master Huailian of Dajue Temple at Mount Ayu Wang in Mingzhou (Total of two)
Instructing the assembly, he said: 'If you talk about the two words 'Buddha Dharma', it is superfluous and a trivial discussion. If you people take on these here, all are two-headed and three-faced (referring to incomplete understanding and unclear statements). For example, although gold dust is precious, it cannot be put in the eyes. If it is a true monk, as soon as he hears these, he will immediately shake them off, not touching a speck of dust, and be independent and free. This is the most intimate. Then he can be with the heavens in the heavens, with people among people, with monks among monks, with laypeople among laypeople, with ordinary people among ordinary people, and with sages among sages, freely appearing and disappearing in all places, unable to be restrained or despised. Why? Because he can establish all dharmas, but it is not done by him. Since he has no front or back, first of all, there is no need to arrange anything falsely. Just know that in the twelve periods of the day, ordinary eating and drinking, happy and without worry, just take this as the expectation, there is nothing else. Therefore, the ancients said, 'Being unrestrained is like a foolish person, but his family has knowledgeable people who love him.'
The Master raised his fist and instructed the assembly, saying: 'Clenching the fist, the Five Peaks (Wu Yue, the Five Great Mountains of China) will collapse; opening the palm, the five fingers are uneven. Sometimes holding the pass of the Buddhas and Patriarchs, sometimes supporting the houses of the thousand sages. Presenting these here today, then, how should they be used?' He slapped the rope bed and said: 'There is a long text below, to be left for tomorrow.'
Chan Master Weilan of Chengtian Temple in Wuzhou (Total of one)
Instructing the assembly, he said: 'Cutting in two with one stroke buries the ancestral style; the lion turning over drags mud and water. Even if you cut off the ten directions, not connecting with the ordinary and the holy, it is good to give thirty blows under his feet.'
Successor of Chan Master Siguan of Beita in Fuzhou
Chan Master Chenghao of Yuquan in Jingmen Military Prefecture (Total of four)
Instructing the assembly
云。山僧在谷隱十年。不曾飲谷隱一滴水。不曾嚼穀隱一粒米。汝若不會來。大陽與你說。拈拄杖。下座。
示眾云。粥稀後坐。床窄先臥。耳瞆愛高聲。眼昏宜字大。珍重。
師因僧入室。有狗在室中。師叱一聲。狗便出去。師云。狗卻會。你卻不會。
僧問。如何是佛。師云。截卻腳跟。云如何是法。師云。掀卻腦蓋。
潭州北禪智賢禪師法嗣
洪州法昌倚遇禪師(凡十五)
北禪問師。近離甚處。師云。福嚴。賢云。思大鼻孔。長多少。師云。與和尚當時見底一般。賢云。汝道。我見時。長多少。師云。和尚大似不曾到福嚴。賢云。學語之流。
又問。來時。馬大師。安樂否。師雲安樂。賢云。向汝道甚麼。師云。教和尚莫亂統。賢云。念汝新到。不能打得你。師云。某甲亦放和尚過。
茶罷。賢問。鄉里甚處。師云。漳州。賢云。三平在彼作甚麼。師云。說禪說道。賢云。年多少。師云。與露柱齊年。賢云。有露柱即且從。無露柱年多少。師云。無露柱一年也不少。賢云。夜半放烏雞。
示眾云。毗耶杜口。倣傚宗乘。鷲嶺拈花。翻成毒藥。九年面壁。鈍置先宗。半夜傳衣。欺他後學。馬祖即心是佛。大似待兔守株。盤山非心非佛。可謂和泥合水。
【現代漢語翻譯】 現代漢語譯本 云。山僧在谷隱住了十年，不曾飲用谷隱的一滴水，不曾吃過谷隱的一粒米。你如果不能領會，大陽會告訴你。說完，拿起拄杖，走下座位。
開示大眾說：粥稀了就往後坐，床窄了就先睡下。耳朵聾了喜歡大聲說話，眼睛花了適合寫大字。珍重。
禪師因為僧人進入房間，有狗在房間里。禪師呵斥一聲，狗就出去了。禪師說：狗還懂得，你卻不懂。
僧人問：什麼是佛？禪師說：截斷你的腳跟。僧人問：什麼是法？禪師說：掀開你的腦蓋。
潭州北禪智賢禪師的法嗣
洪州法昌倚遇禪師(共十五則)
北禪問禪師：最近從哪裡來？禪師說：福嚴（寺名）。智賢說：思大（人名）的鼻孔，有多長？禪師說：和尚你當時看見的（長度）一樣。智賢說：你說說，我看見時，有多長？禪師說：和尚你好像沒到過福嚴。智賢說：學人說話的口氣。
又問：來的時候，馬大師（馬祖道一禪師）安樂嗎？禪師說：安樂。智賢說：他對你說什麼？禪師說：教和尚不要亂說。智賢說：念你是新來的，不能打你。禪師說：我也放過和尚你。
茶喝完后，智賢問：家鄉是哪裡？禪師說：漳州。智賢說：三平（寺名）在那裡做什麼？禪師說：講禪說道。智賢說：年齡多大？禪師說：和露柱（石柱）一樣大。智賢說：有露柱就算了，沒有露柱年齡多大？禪師說：沒有露柱一年也不少。智賢說：半夜放烏雞（比喻不合時宜）。
開示大眾說：維摩詰（Vimalakirti）閉口不言，是模仿禪宗的宗旨。釋迦牟尼佛（Sakyamuni Buddha）在靈鷲山（Vulture Peak）拈花微笑，反而變成了毒藥。達摩祖師（Bodhidharma）九年面壁，是遲鈍了先前的宗旨。六祖慧能（Huineng）半夜傳衣，是欺騙後來的學人。馬祖道一（Mazu Daoyi）說即心是佛，很像是守株待兔。盤山寶積（Panshan Baoji）說非心非佛，可以說是和泥合水。
【English Translation】 English version Yun. The mountain monk has lived in Guyin (Valley Hermitage) for ten years, never drinking a drop of water from Guyin, nor eating a grain of rice from Guyin. If you don't understand, Dayang (a monk's name) will tell you. He picked up his staff and stepped down from the seat.
Instructing the assembly, he said: When the congee is thin, sit further back; when the bed is narrow, go to sleep first. Those with deaf ears love loud voices; those with blurred vision should use large characters. Take care.
The master, because a monk entered the room, and there was a dog in the room. The master scolded, and the dog went out. The master said: The dog understands, but you do not.
A monk asked: What is Buddha? The master said: Cut off your heels. The monk asked: What is Dharma? The master said: Lift off the top of your head.
Dharma successor of Zhixian (Wise and Worthy) Zen Master of Beichan (North Chan) in Tanzhou (Tan Prefecture)
Yiyu (Relying on Encounter) Zen Master of Fachang (Dharma Flourishing) in Hongzhou (Hong Prefecture) (Total of fifteen)
Beichan asked the master: Where did you come from recently? The master said: Fuyan (Blessing Cliff). Zhixian said: How long is Sida's (Thinking Greatly) nose? The master said: The same as what you saw at that time, venerable one. Zhixian said: Tell me, how long was it when I saw it? The master said: Venerable one, it seems you have never been to Fuyan. Zhixian said: The tone of someone who parrots words.
He also asked: When you came, was Great Master Ma (Mazu Daoyi Zen Master) at peace? The master said: At peace. Zhixian said: What did he say to you? The master said: He told the venerable one not to speak recklessly. Zhixian said: Considering you are newly arrived, I won't hit you. The master said: I also let the venerable one off.
After tea, Zhixian asked: Where is your hometown? The master said: Zhangzhou (Zhang Prefecture). Zhixian said: What is Sanping (Three Peace) doing there? The master said: Speaking of Chan and talking about the Way. Zhixian said: How old are you? The master said: The same age as the pillar. Zhixian said: If there is a pillar, then so be it; if there is no pillar, how old are you? The master said: Without a pillar, not a year less. Zhixian said: Releasing a black chicken in the middle of the night (an inappropriate action).
Instructing the assembly, he said: Vimalakirti (Vimalakirti) keeping silent is imitating the Zen school's principle. Sakyamuni Buddha (Sakyamuni Buddha) twirling a flower at Vulture Peak (Vulture Peak) has turned into poison. Bodhidharma (Bodhidharma) facing the wall for nine years has dulled the previous principle. Huineng (Huineng) transmitting the robe in the middle of the night is deceiving later learners. Mazu Daoyi (Mazu Daoyi) saying 'Mind is Buddha' is much like waiting for a rabbit by a tree stump. Panshan Baoji (Panshan Baoji) saying 'Neither mind nor Buddha' can be said to be mixing mud with water.
如斯之見。儘是敗祖宗風。滅胡種族。承虛接響。罔聖欺賢。後學無辜。遭他指注。若論此事。諸佛不曾出世。亦無一法與人。達磨不西來。二祖不得髓。直得皇風蕩。
蕩。野老謳歌。心無所恃。行無所依。聞禪與道。似見冤家。說色與心。如逢猛虎。法昌然後。與你。挑野菜。舂黍米。作和羅飯。煮骨董羹。饑即食。困即眠。不由諸位自崇高。莫學三乘立功課。
示眾云。聞聲悟道。何異緣木求魚。見色明心。大似迷頭認影。諸仁者。不用續鳧截鶴。移岳盈壑。南辰北斗。躔度分明。日晦月明。升沉自異。但請休徵罷戰。端拱無為。自然安貼邦家。差肩佛祖。更若言中辨的。句里明機。清風月下守株人。涼兔漸遙春草綠。
示眾云。祖師西來。特唱此事。只要時人知有。如貧子衣珠。不從人得。千世諸佛。只是弄珠底人。十地菩薩。只是求珠底人。汝等正是伶俜乞丐。懷寶迷邦。靈利漢。才聞舉著。貶上眉毛。便知落處。若更踏步向前。不如䇿杖歸山去。長嘯一聲煙霧深。
示眾云。汝若退身千尺。我便當處生芽。汝若覿面相呈。我便藏身露影。汝若春池拾礫。我便撒下明珠。直得水灑不著。風吹不入。如個無孔鐵錘相似。且道。法昌還有為人處也無。良久云。利刀割肉瘡猶合。惡語傷
【現代漢語翻譯】 現代漢語譯本： 這樣的見解，完全是敗壞祖師的風範，斷滅佛種。承襲虛妄，追逐聲響，矇蔽聖人，欺騙賢者。後來的學人無辜，遭受他們的指責和註釋。如果說這件事，諸佛不曾出世，也沒有一法可以傳授於人。達摩（Bodhidharma）沒有西來，二祖（the Second Patriarch）慧可沒有得到真髓。只有皇風浩蕩。 浩蕩啊，鄉野老翁歌唱，心中沒有依賴，行為沒有依靠。聽到禪與道，就像見到仇人，說到色與心，如同遇到猛虎。法昌（Fachang）我呢，與你們一起，挑野菜，舂黍米，做混合飯，煮雜骨湯。餓了就吃，困了就睡，不要各位自命清高，不要學習三乘（Three Vehicles）建立功課。 說法開示大眾說：『聞聲悟道，和緣木求魚有什麼區別？見色明心，很像迷失了頭而錯認影子。各位仁者，不用續長野鴨的短腿，截斷仙鶴的長腿，移動山嶽來填滿深谷。南辰（Southern Dipper）北斗（Northern Dipper），執行的度數分明，太陽隱沒月亮顯現，上升和下沉自然不同。只請停止征伐爭戰，端正恭敬無為而治，自然能夠安定國家，與佛祖並肩。如果更能言語中辨別要點，語句中明白玄機，就像清風明月下守株待兔的人，涼兔漸漸遠離，春草越來越綠。』 說法開示大眾說：『祖師（Patriarch）西來，特別提倡這件事，只要世人知道有這麼回事。就像貧窮人衣服里的寶珠，不是從別人那裡得到的。千世諸佛，只是玩弄寶珠的人，十地菩薩（the Ten-Bhumi Bodhisattvas），只是尋求寶珠的人。你們這些人正是孤獨的乞丐，懷抱著寶物卻迷失了方向。聰明的人，才聽到提起這件事，就皺起眉頭，便知道落腳之處。如果再往前走，不如拄著枴杖回山去。長嘯一聲，煙霧深沉。』 說法開示大眾說：『你如果後退千尺，我便在原地生根發芽。你如果面對面地呈現，我便藏起身形顯露影子。你如果在春天的池塘里撿拾瓦礫，我便撒下明亮的珍珠。達到水潑不進，風吹不入的境界，就像一個無孔的鐵錘一樣。那麼，法昌（Fachang）還有為人處世的地方嗎？』停頓了很久說：『利刀割肉，創傷還能癒合，惡語傷人，』
【English Translation】 English version: Such views entirely spoil the ancestral style, extinguish the Buddha-seed, inherit emptiness, chase after echoes, deceive sages, and mislead the wise. Later learners are innocent, suffering from their criticisms and annotations. If we speak of this matter, the Buddhas would not have appeared in the world, nor would there be any Dharma to impart to people. Bodhidharma would not have come from the West, and the Second Patriarch would not have obtained the marrow. Only the imperial wind is vast and sweeping. Vast and sweeping! The old man of the countryside sings, the heart has no reliance, and actions have no dependence. Hearing of Chan and the Tao is like meeting an enemy; speaking of form and mind is like encountering a fierce tiger. Fachang, then, will pick wild vegetables with you, hull millet, make mixed rice, and cook bone soup. When hungry, eat; when tired, sleep. Do not let yourselves be self-important, and do not imitate the Three Vehicles in establishing meritorious practices. Giving instructions to the assembly, he said: 'To awaken to the Tao through sound, what difference is there from climbing a tree to catch a fish? To clarify the mind through form is much like mistaking the head for a shadow. All of you, benevolent ones, need not lengthen the duck's short legs or cut off the crane's long legs, or move mountains to fill ravines. The Southern Dipper and Northern Dipper have clear and distinct paths. The sun hides and the moon appears, rising and sinking are naturally different. Just cease your conquests and battles, be upright and respectful, and govern through non-action, and naturally you will be able to secure the country and stand shoulder to shoulder with the Buddhas. If you can discern the essentials in words and understand the hidden mechanisms in phrases, you will be like the man waiting for a rabbit under the clear wind and moon; the cool rabbit gradually moves away, and the spring grass grows greener.' Giving instructions to the assembly, he said: 'The Patriarch came from the West, especially advocating this matter, only wanting people to know that it exists. It is like the jewel in the poor man's garment, not obtained from others. The Buddhas of a thousand lifetimes are only people playing with the jewel, and the Ten-Bhumi Bodhisattvas are only people seeking the jewel. You are just lonely beggars, embracing treasure but lost in the country. A clever person, upon hearing this mentioned, will frown and know where to land. If you take another step forward, you might as well return to the mountains with your staff. A long whistle, and the mist deepens.' Giving instructions to the assembly, he said: 'If you retreat a thousand feet, I will sprout on the spot. If you present yourself face to face, I will hide my body and reveal my shadow. If you pick pebbles in the spring pond, I will scatter bright pearls. Reaching a state where water cannot splash in and wind cannot blow in, like a seamless iron hammer. Then, does Fachang still have a way to help people?' After a long pause, he said: 'A sharp knife cutting flesh, the wound can still heal, but harsh words hurt.'
人恨不消。
師垂語云。我要一個不會禪底。作國師。
妙喜云。且道。是醍醐句。是毒藥句。
師與南禪師。舉程大卿看生緣話。師云。何不直下與伊剿絕卻。南云。也曾為蛇𦘕足來。是伊自不瞥地。師云。和尚如何為他。南云。咬盡生薑呷盡醋。師云。流俗阿師。又恁么去。南云。和尚作么生。師拈拂子便打。南云。這老漢。也是無人情。
師與南禪師。舉昔曾問興化。知有底人。向甚麼處去。化云。善財拄杖子。我云。我不問善財拄杖子。知有底人。向甚麼處去。化云。或則登山。或則渡水。我云。和尚只解步步登高。不解從空放下。化云。老僧雖則年邁。要且不負來機。
南云。和尚作么生。師云。我當時錯怪興化。南云。如今知也。且道向甚麼處去。師云。你問阿誰。南云。佯聾詐啞作甚麼。師云。雖然如是。要且不負來機。
師在雙嶺受請。與英勝二首座相別。云三年。聚首。無事不知。檢點將來。不無滲漏。以拄杖。畫一畫云。這個即且止。宗門事作么生。英云。須彌安鼻孔。師云。恁么則臨崖看滸眼。特地一場愁。英云。深沙努眼睛。師云。爭柰聖凡無異路。方便有多門。英云。錢蛇鉆不入。師云。這般漢有甚共語處。英云。自緣根力淺。莫怨大陽春。卻畫一
【現代漢語翻譯】 現代漢語譯本： 人恨不得消除。 大慧宗杲禪師開示說：『我要一個不懂禪的人來當國師。』 妙喜禪師（指大慧宗杲）說：『請問，這是醍醐般的妙語，還是毒藥般的陷阱？』 大慧宗杲禪師與南禪師一起，談論程大卿參看『生緣』話頭一事。大慧禪師說：『為何不直接將他的疑惑徹底消除呢？』南禪師說：『我也曾畫蛇添足，是他自己沒有領悟。』大慧禪師問：『和尚您如何為他開示？』南禪師說：『咬盡生薑，喝盡醋。』大慧禪師說：『真是個庸俗的阿師，又這樣去了。』南禪師問：『和尚您怎麼做？』大慧禪師拿起拂子就打。南禪師說：『這老漢，真是不講人情。』 大慧宗杲禪師與南禪師一起，談論過去曾問興化禪師：『真正開悟的人，會到哪裡去？』興化禪師回答：『善財童子的拄杖。』我問：『我不是問善財童子的拄杖，而是問真正開悟的人，會到哪裡去？』興化禪師回答：『有時登山，有時渡水。』我說：『和尚您只懂得一步步登高，不懂得從空中放下。』興化禪師回答：『老僧我雖然年邁，但絕不辜負來者的機緣。』 南禪師問：『和尚您怎麼做？』大慧禪師說：『我當時錯怪興化禪師了。』南禪師說：『現在您知道了，那麼請問，他會到哪裡去？』大慧禪師說：『你問誰？』南禪師說：『裝聾作啞做什麼？』大慧禪師說：『雖然如此，但絕不辜負來者的機緣。』 大慧宗杲禪師在雙嶺接受邀請，與英首座和勝首座告別時說：『三年後，我們再相聚。無事不知，仔細檢查起來，也難免有疏漏。』用拄杖在地上畫了一下說：『這個暫且放下，宗門大事該如何是好？』英首座說：『須彌山安在鼻孔里。』大慧禪師說：『這樣就像在懸崖邊看水面，徒增一場愁緒。』英首座說：『深沙神怒目圓睜。』大慧禪師說：『奈何聖凡本無異路，方便卻有多門。』英首座說：『錢串蛇鉆不進去。』大慧禪師說：『這種人有什麼好說的。』英首座說：『只因自己根基淺薄，莫要埋怨太陽的溫暖。』說完也在地上畫了一下。
【English Translation】 English version: People hate that [the cause of suffering] cannot be eliminated. The Master [Dahui Zonggao] said, 'I want someone who doesn't understand Chan to be the National Teacher.' Miaoxi [referring to Dahui Zonggao] said, 'Pray, is this a sentence of clarified butter (醍醐, tíhú, the finest dairy product), or a sentence of poison?' The Master [Dahui Zonggao] and Zen Master Nan discussed the story of Cheng Daqing contemplating the 'where do I come from' (生緣, shēngyuán, the origin of life) topic. The Master said, 'Why not directly and completely eliminate his doubts?' Nan said, 'I have also added feet to the snake (畫蛇𦘕足, huà shé tiān zú, to overdo something), but it was his own failure to grasp it.' The Master asked, 'How would you enlighten him, Master?' Nan said, 'Bite through all the ginger, drink all the vinegar.' The Master said, 'Such a vulgar teacher, going that way again.' Nan asked, 'How would you do it, Master?' The Master picked up his whisk and struck him. Nan said, 'This old man, he has no human kindness.' The Master [Dahui Zonggao] and Zen Master Nan discussed how, in the past, he had asked Zen Master Xinghua, 'Where does a person who truly understands go?' Xinghua replied, 'The staff of Sudhana (善財, Shàncái, a seeker of enlightenment).' I said, 'I am not asking about the staff of Sudhana, but where does a person who truly understands go?' Xinghua replied, 'Sometimes they climb mountains, sometimes they cross rivers.' I said, 'Master, you only know how to climb higher step by step, you don't know how to let go from the void.' Xinghua replied, 'Although this old monk is old, I will certainly not fail the opportunity of those who come.' Nan asked, 'How would you do it, Master?' The Master said, 'I wrongly blamed Xinghua at that time.' Nan said, 'Now you know. Then tell me, where does he go?' The Master said, 'Who are you asking?' Nan said, 'What are you pretending to be deaf and dumb for?' The Master said, 'Even so, I will certainly not fail the opportunity of those who come.' The Master [Dahui Zonggao] was invited to Shuangling and bid farewell to the two head monks, Ying and Sheng, saying, 'In three years, we will gather again. Knowing everything, upon careful examination, there will inevitably be omissions.' He drew a line on the ground with his staff and said, 'Let's put this aside for now. What about the great matter of the Zen school?' Head Monk Ying said, 'Mount Sumeru (須彌, Xūmí, the central world-mountain in Buddhist cosmology) is placed in the nostril.' The Master said, 'That's like looking at the water's edge from a cliff, adding to the sorrow.' Head Monk Ying said, 'The Sand Demon (深沙, Shēnshā, a protective deity) glares.' The Master said, 'But ultimately, the path of the sacred and the mundane is not different, there are many expedient means.' Head Monk Ying said, 'A snake made of coins cannot be drilled through.' The Master said, 'What's the point of talking to such a person?' Head Monk Ying said, 'Only because my own roots are shallow, do not complain about the warmth of the great sun.' Then he also drew a line on the ground.
畫云。宗門事且止。這個事作么生。師便掌。英云。這漳州子。莫無去就。師云。你這般見解不打。更待何時。又打。英云。也是老僧招得。
英勝二首座。到山相訪。英云。和尚尋常愛撿點諸方。今日因甚麼。卻來古廟裡。作活計。師云。打草只要蛇驚。英云。莫涂糊人好。師云。你又刺頭入膠盆。作甚麼。英云。古人道。我見兩個泥牛斗入海。所以住此山。未審和尚。見個甚麼。師云。你他時異日。有把茆蓋頭。人或問你。作么生祇對。英云。山頭不如嶺尾。師云。你且道。還當得住山事也無。英云。使钁不及拖犁。師云。還曾夢見古人么。英云。和尚作么生。師展兩手。英云。蝦跳不出鬥。師云。休將三寸燭。擬比大陽暉。英云。爭柰公案現在。師云。亂統禪和。如麻似粟。
師將起法堂。問英勝二首座云。我欲來這裡。起法堂。且道。作得個甚麼向當。英云。賊是小人。師云。邵武子動著便作屎臭氣。英云。曾經霜雪苦。師云。明珠自有千金價。誰肯林間打雀兒。英云。大似持缽不得。詐道不饑。
師卻指勝云。你且道。作得個甚麼向當。勝云。本來無位次。不用強安排。師云。你這驢漢。向甚麼處著。勝云。一任鉆龜打瓦。師云。也只是個杜撰巡官。
英云。若是千金寶。何須打
【現代漢語翻譯】 現代漢語譯本： 畫云。宗門的事情暫且放下。這件事該如何是好？師父便打了他。英說：『你這個漳州人，莫非沒有去處了？』師父說：『你這種見解，不打你更待何時？』又打了他。英說：『也是老僧自找的。』
英和勝兩位首座到山裡拜訪師父。英說：『和尚您平時喜歡評論各方禪師，今天為什麼卻在這古廟裡做活計？』師父說：『打草是爲了驚動蛇。』英說：『最好不要糊弄人。』師父說：『你又自己把刺頭伸進膠盆裡，做什麼？』英說：『古人說，我看見兩個泥牛打鬥進入大海，所以我住在這山裡。不知道和尚您看見了什麼？』師父說：『你將來有一天，有了自己的茅棚，如果有人問你，你打算怎麼回答？』英說：『山頭不如嶺尾。』師父說：『你且說說看，還能擔當得起住山的事情嗎？』英說：『用鋤頭不如用犁。』師父說：『還曾夢見過古人嗎？』英說：『和尚您怎麼說？』師父張開雙手。英說：『蝦跳不出鬥。』師父說：『不要用三寸燭光，去比擬太陽的光輝。』英說：『爭奈公案就在眼前。』師父說：『胡亂統領禪和子，多如麻，密如粟。』
師父將要啟用法堂，問英和勝兩位首座說：『我想要在這裡啟用法堂，你們說說看，應該做什麼樣的安排？』英說：『賊是小人。』師父說：『邵武人動不動就散發屎臭氣。』英說：『曾經經歷過霜雪的苦寒。』師父說：『明珠自有千金的價值，誰肯在林間打麻雀呢？』英說：『很像拿著缽卻說不餓。』
師父轉而指著勝說：『你且說說看，應該做什麼樣的安排？』勝說：『本來就沒有固定的位次，不用勉強安排。』師父說：『你這頭驢，要往哪裡放？』勝說：『任憑鉆龜打瓦。』師父說：『也只是個胡編亂造的巡官。』
英說：『如果是千金之寶，何必敲打呢？』
English version: Painting clouds. The affairs of the Zen school should be put aside for now. What should be done about this matter? The master then struck him. Ying said, 'You, a Zhangzhou (Zhangzhou, a city in Fujian province) fellow, are you perhaps without a place to go?' The master said, 'With such a view as yours, if I don't strike you now, when should I?' And struck him again. Ying said, 'It's also that the old monk brought it upon himself.'
The two chief seats, Ying and Sheng, came to the mountain to visit the master. Ying said, 'Venerable monk, you usually like to comment on the Zen masters of various places. Why are you now doing chores in this old temple?' The master said, 'Beating the grass is only to startle the snake.' Ying said, 'It's best not to deceive people.' The master said, 'Why are you sticking your thorny head into a glue pot?' Ying said, 'The ancients said, "I saw two mud oxen fighting and entering the sea," so I dwell in this mountain. I wonder, venerable monk, what have you seen?' The master said, 'In the future, if you have your own thatched hut, and someone asks you, how will you answer?' Ying said, 'The mountain top is not as good as the ridge tail.' The master said, 'Tell me, can you still bear the affairs of dwelling in the mountain?' Ying said, 'Using a hoe is not as good as dragging a plow.' The master said, 'Have you ever dreamed of the ancients?' Ying said, 'What do you say, venerable monk?' The master spread out both hands. Ying said, 'A shrimp cannot jump out of a dipper.' The master said, 'Don't use a three-inch candle to compare with the sun's radiance.' Ying said, 'What to do, the public case is right before us.' The master said, 'Confusedly leading Zen monks, like hemp and millet.'
The master was about to inaugurate the Dharma hall and asked the two chief seats, Ying and Sheng, saying, 'I want to inaugurate the Dharma hall here. Tell me, what kind of arrangement should be made?' Ying said, 'A thief is a petty person.' The master said, 'The Shaozhou (Shaozhou, a city in Guangdong province) fellow immediately emits a shit-smelling odor.' Ying said, 'Having experienced the bitterness of frost and snow.' The master said, 'A bright pearl naturally has the value of a thousand gold pieces; who would be willing to shoot sparrows in the forest?' Ying said, 'It's very much like holding a bowl but saying one is not hungry.'
The master then pointed to Sheng and said, 'Tell me, what kind of arrangement should be made?' Sheng said, 'Originally there is no fixed position; there is no need to force an arrangement.' The master said, 'You donkey, where should you be placed?' Sheng said, 'Let me drill tortoise shells and strike tiles.' The master said, 'You are just a fabricated patrol officer.'
Ying said, 'If it is a treasure worth a thousand gold pieces, why strike it?'
【English Translation】 English version: Painting clouds. The affairs of the Zen school should be put aside for now. What should be done about this matter? The master then struck him. Ying said, 'You, a Zhangzhou (Zhangzhou, a city in Fujian province) fellow, are you perhaps without a place to go?' The master said, 'With such a view as yours, if I don't strike you now, when should I?' And struck him again. Ying said, 'It's also that the old monk brought it upon himself.'
The two chief seats, Ying and Sheng, came to the mountain to visit the master. Ying said, 'Venerable monk, you usually like to comment on the Zen masters of various places. Why are you now doing chores in this old temple?' The master said, 'Beating the grass is only to startle the snake.' Ying said, 'It's best not to deceive people.' The master said, 'Why are you sticking your thorny head into a glue pot?' Ying said, 'The ancients said, "I saw two mud oxen fighting and entering the sea," so I dwell in this mountain. I wonder, venerable monk, what have you seen?' The master said, 'In the future, if you have your own thatched hut, and someone asks you, how will you answer?' Ying said, 'The mountain top is not as good as the ridge tail.' The master said, 'Tell me, can you still bear the affairs of dwelling in the mountain?' Ying said, 'Using a hoe is not as good as dragging a plow.' The master said, 'Have you ever dreamed of the ancients?' Ying said, 'What do you say, venerable monk?' The master spread out both hands. Ying said, 'A shrimp cannot jump out of a dipper.' The master said, 'Don't use a three-inch candle to compare with the sun's radiance.' Ying said, 'What to do, the public case is right before us.' The master said, 'Confusedly leading Zen monks, like hemp and millet.'
The master was about to inaugurate the Dharma hall and asked the two chief seats, Ying and Sheng, saying, 'I want to inaugurate the Dharma hall here. Tell me, what kind of arrangement should be made?' Ying said, 'A thief is a petty person.' The master said, 'The Shaozhou (Shaozhou, a city in Guangdong province) fellow immediately emits a shit-smelling odor.' Ying said, 'Having experienced the bitterness of frost and snow.' The master said, 'A bright pearl naturally has the value of a thousand gold pieces; who would be willing to shoot sparrows in the forest?' Ying said, 'It's very much like holding a bowl but saying one is not hungry.'
The master then pointed to Sheng and said, 'Tell me, what kind of arrangement should be made?' Sheng said, 'Originally there is no fixed position; there is no need to force an arrangement.' The master said, 'You donkey, where should you be placed?' Sheng said, 'Let me drill tortoise shells and strike tiles.' The master said, 'You are just a fabricated patrol officer.'
Ying said, 'If it is a treasure worth a thousand gold pieces, why strike it?'
雀兒。師云。東家人死西家人助哀。英云。路見不平。
冬夜。與感首座。吃果子。師拈起橘子云。這個滋味。何似黃龍。感云。須待嘗過始得。師云。驗人端的處。開口便知音。云末法禪師。多虛少實。師拈起橐子云。這個又作么生。雲鬚是和尚始得。師云。一個橐子。早是不柰何。感云。饒人不是弱漢。
喆首座來。師問。山深路僻。何煩訪及。喆云。仁義道中。不為分外。師云。將得甚麼來。喆叉手近前。師云。只這個。為當別有。喆展兩手。師云。前頭較些子。後頭打不著。喆云。且容某甲人事。
人事罷。師復問。近離甚處。喆云。云居。師云。峰頭事作么生。喆云。多少人疑著。師卓拄杖云。弘覺鼻孔。何似這個。喆云。草賊大敗。師云。這僧。話頭也不識。喆云。和尚問甚麼。師云。我問你弘覺鼻孔。喆云。又道不識話頭。師云。不謬為翠巖弟子。
師問僧。一切聲是佛聲。是否。云是。師云。為甚麼。鴉作鴉嗚。鵲作鵲噪。雲和尚自生分別。師便打。
又問一僧。一切聲是佛聲。是否。云不是。師云。為甚麼不是。云鴉作鴉鳴。鵲作鵲噪。師亦打。
後有僧問。前頭一僧是。且從。後頭一僧。不是。因甚也打。師打云。且聽明眼人斷看。
筠州洞山曉聰
【現代漢語翻譯】 現代漢語譯本 雀兒（指一位僧人）。 師（指洞山曉聰禪師）說：『東家死了，西家人幫助料理喪事。』 英（指一位僧人）說：『路見不平。』
冬夜。 與感首座（指一位資深僧人）一起吃果子。 師拿起橘子說：『這個滋味，像黃龍（指黃龍慧南禪師）的禪風嗎？』 感說：『須待嘗過始得。』 師說：『驗人真偽的關鍵處，一開口便知音。』（師）說末法時代的禪師，多虛少實。 師拿起橐子（一種口袋）說：『這個又作么生（是什麼）？』 感說：『須是和尚（指禪師）始得。』 師說：『一個橐子，早就是不柰何（無可奈何）了。』 感說：『饒人不是弱漢。』
喆首座（指一位資深僧人）來訪。 師問：『山深路僻，何煩訪及？』 喆說：『仁義道中，不為分外。』 師說：『將得甚麼來？』 喆叉手近前。 師說：『只這個，為當別有？』 喆展開兩手。 師說：『前頭較些子，後頭打不著。』 喆說：『且容某甲（古代僧人自稱）人事。』
人事罷（行禮完畢）。 師復問：『近離甚處？』 喆說：『云居（指云居山真如寺）。』 師說：『峰頭事作么生？』 喆說：『多少人疑著。』 師卓拄杖云：『弘覺（指云居山真如寺的住持）鼻孔，何似這個？』 喆說：『草賊大敗。』 師說：『這僧，話頭也不識。』 喆說：『和尚問甚麼？』 師說：『我問你弘覺鼻孔。』 喆說：『又道不識話頭。』 師說：『不謬為翠巖（指翠巖令參禪師）弟子。』
師問僧：『一切聲是佛聲，是否？』 （僧）云：『是。』 師云：『為甚麼，鴉作鴉嗚，鵲作鵲噪？』 （僧）云：『和尚自生分別。』 師便打。
又問一僧：『一切聲是佛聲，是否？』 （僧）云：『不是。』 師云：『為甚麼不是？』 （僧）云：『鴉作鴉鳴，鵲作鵲噪。』 師亦打。
後有僧問：『前頭一僧是，且從。後頭一僧，不是，因甚也打？』 師打云：『且聽明眼人斷看。』
筠州洞山曉聰（指洞山曉聰禪師，筠州洞山寺的住持）
【English Translation】 English version Que'er (a monk's name). The Master (Dongshan Xiaocong Chan Master) said, 'When the neighbor in the east dies, the neighbor in the west helps with the funeral arrangements.' Ying (a monk's name) said, 'To help when seeing injustice on the road.'
One winter night, eating fruit with Senior Monk Gan. The Master picked up an orange and said, 'This taste, is it like Huanglong's (Huanglong Huinan Chan Master) style of Chan?' Gan said, 'One must taste it to know.' The Master said, 'The key to testing a person's authenticity is that one knows their mind as soon as they open their mouth.' (The Master) said that Chan masters in the Dharma-ending Age are mostly false and have little substance. The Master picked up a tuozi (a kind of pouch) and said, 'What is this then?' Gan said, 'It must be a monk (Chan master) to know.' The Master said, 'A tuozi is already helpless.' Gan said, 'Being lenient doesn't make one a weakling.'
Senior Monk Zhe came to visit. The Master asked, 'The mountains are deep and the roads are remote, why bother to visit?' Zhe said, 'In the way of benevolence and righteousness, it is not beyond what is expected.' The Master said, 'What have you brought?' Zhe put his hands together and stepped forward. The Master said, 'Just this, or is there something else?' Zhe spread out both hands. The Master said, 'The front is a bit better, but the back doesn't hit the mark.' Zhe said, 'Please allow me (ancient monks' self-reference) to do my duties.'
After the duties (ceremonies) were completed. The Master asked again, 'Where have you come from recently?' Zhe said, 'Yunju (Yunju Mountain Zhenru Temple).' The Master said, 'What's happening at the peak?' Zhe said, 'Many people are doubting it.' The Master struck the ground with his staff and said, 'Hongjue's (the abbot of Yunju Mountain Zhenru Temple) nose, what is it like?' Zhe said, 'The bandit army is utterly defeated.' The Master said, 'This monk doesn't even recognize the topic of conversation.' Zhe said, 'What is the Master asking?' The Master said, 'I'm asking you about Hongjue's nose.' Zhe said, 'You said I don't recognize the topic of conversation.' The Master said, 'You are indeed a disciple of Cuiyan (Cuiyan Lingcan Chan Master).'
The Master asked a monk, 'Is every sound the Buddha's voice, yes or no?' The (monk) said, 'Yes.' The Master said, 'Why then does the crow caw like a crow, and the magpie chirp like a magpie?' The (monk) said, 'The Master is creating distinctions himself.' The Master then struck him.
He asked another monk, 'Is every sound the Buddha's voice, yes or no?' The (monk) said, 'No.' The Master said, 'Why is it not?' The (monk) said, 'The crow caws like a crow, and the magpie chirps like a magpie.' The Master also struck him.
Later, a monk asked, 'The first monk said yes, and was followed. The second monk said no, why was he also struck?' The Master struck him and said, 'Listen to the discerning ones to judge.'
Dongshan Xiaocong of Yunzhou (Dongshan Xiaocong Chan Master, the abbot of Dongshan Temple in Yunzhou)
禪師法嗣
南康軍云居曉舜禪師(凡十)
自洞山如武昌。行乞。首謁劉公居士家。居士高行。為時所敬。意所與奪。莫不從之。師時年少。不知其飽參。頗易之。居士云。老漢有一問。上人語相契。即開疏。如不契。即請卻還。遂問。古鏡未磨時如何。師云。黑似漆。士云。磨后如何。師云。照天照地。居士長揖云。若恁么。上人且請還洞山。拂袖入宅。
師𢣾㦬即還洞山。山問其故。師具言其事。山云。你問來。我與你道。師理前問。山云。此去漢陽不遠。師進后語。山云。黃鶴樓前鸚鵡洲。師于言下大悟。機鋒不可觸。
師開堂日。示眾云。如來至理。實難剖露。心印玄機。那從意解。眾生無始時來。背心取法。執事迷流。遂有諸佛。出興於世。隨機設教。喚作方便門庭。若據衲僧門下。一言相契。迢迢十萬。眾中莫有通商量底么。出來對眾。吐露談訊息看。
僧問。承和尚有言。不談玄不說妙。去此二途。如何指示。師云。蝦蟆趕鷂子。云全因此問也。師云。老鼠弄猢猻。
師乃云。問話且止。古人道。多言復多語。由來返相誤。山僧今日。無端向諸人前。敗闕一場。若是明眼人見。笑破他口。何謂。彼自無瘡。勿傷之也。雖然如是。又須實到這個田地。始得。
【現代漢語翻譯】 現代漢語譯本 禪師法嗣
南康軍云居曉舜禪師（共有十位法嗣）
曉舜禪師從洞山前往武昌，沿途乞食。他首先拜訪了劉公居士的家。劉公居士品行高尚，為當時人們所敬重，他的意見和決定，人們沒有不聽從的。當時曉舜禪師年紀尚輕，不知他已飽參，頗為輕視他。居士說：『老漢我有一個問題，如果上人的回答與我心意相合，我就打開門迎接你；如果不合，就請你回到洞山去。』於是問道：『古鏡未磨時如何？』禪師說：『黑似漆。』居士說：『磨后如何？』禪師說：『照天照地。』居士長揖（拱手作揖）說：『如果這樣，上人還是請回洞山吧。』說完拂袖走入宅內。
曉舜禪師慚愧地回到洞山，洞山禪師問他緣故。曉舜禪師詳細地說了事情的經過。洞山禪師說：『你再問他，我來替你回答。』曉舜禪師重新問了之前的問題。洞山禪師說：『此去漢陽不遠。』曉舜禪師又說了後面的回答。洞山禪師說：『黃鶴樓前鸚鵡洲。』曉舜禪師在言下大悟，明白機鋒是不可輕易觸碰的。
曉舜禪師開堂說法時，對大眾說：『如來的至理，實在難以剖析顯露；心印的玄妙機要，又怎麼能從意思上去理解呢？眾生從無始以來，背離自心而向外求法，執著於事物而迷惑于外在的流動變化，因此才有了諸佛出現於世間，隨機施教，這叫做方便法門。如果按照我們衲僧（出家人）的門徑，一句話語相契合，就能超越遙遠的十萬路程。大眾中莫有能通達商量的嗎？出來當著大家的面，吐露談論訊息看看。』
有僧人問道：『聽和尚您說，不談玄妙，不說奇特，去除這兩條途徑，又該如何指示呢？』禪師說：『蝦蟆趕鷂子。』僧人說：『完全是因為這個問題啊。』禪師說：『老鼠弄猢猻。』
禪師於是說：『問話暫且停止。古人說：多言又多語，由來反而互相耽誤。山僧我今天，無端地在諸位面前，出醜敗壞了一場。如果是明眼人見了，會笑破他的嘴。為什麼呢？因為他自己沒有瘡疤，不要去傷害他啊。雖然是這樣，又必須真正到達這個田地，才能領會。』
【English Translation】 English version Successors of Dharma Masters
Zen Master Xiaoshun of Yunju in Nankang Army (Total of Ten)
Zen Master Xiaoshun went from Dongshan to Wuchang, begging for alms along the way. He first visited the home of Layman Liu. Layman Liu was of noble character and respected by the people of the time. His opinions and decisions were always followed. At that time, Zen Master Xiaoshun was young and, unaware of his deep understanding, somewhat underestimated him. The Layman said, 'I have a question. If your answer agrees with me, I will open the door to welcome you; if not, please return to Dongshan.' Then he asked, 'What is it like when an ancient mirror has not yet been polished?' The Zen Master said, 'As black as lacquer.' The Layman said, 'What is it like after polishing?' The Zen Master said, 'Illuminating heaven and earth.' The Layman bowed deeply and said, 'If that's the case, please return to Dongshan.' With that, he flicked his sleeve and entered his house.
Zen Master Xiaoshun returned to Dongshan in shame. Zen Master Dongshan asked him the reason. Zen Master Xiaoshun explained the matter in detail. Zen Master Dongshan said, 'Ask him again, and I will answer for you.' Zen Master Xiaoshun repeated the previous question. Zen Master Dongshan said, 'It is not far from here to Hanyang.' Zen Master Xiaoshun then gave the subsequent answer. Zen Master Dongshan said, 'Parrot Isle in front of Yellow Crane Tower.' Zen Master Xiaoshun had a great awakening upon hearing these words, realizing that the sharp edge of Zen is not to be touched lightly.
When Zen Master Xiaoshun opened his hall to preach, he said to the assembly, 'The ultimate truth of the Tathagata is truly difficult to dissect and reveal; the profound secrets of the mind-seal, how can they be understood through intellectual interpretation? Sentient beings, from beginningless time, turn away from their own minds and seek the Dharma externally, clinging to phenomena and becoming deluded by external changes. Therefore, the Buddhas appear in the world, teaching according to circumstances, which is called the expedient gateway. According to the path of us monks, if a single word resonates, it can transcend a distant journey of ten myriads of miles. Is there anyone among you who can understand and discuss this? Come forward and reveal your understanding to the assembly.'
A monk asked, 'Hearing you say, Venerable Master, that you do not discuss the mysterious nor speak of the wonderful, removing these two paths, how should we be instructed?' The Zen Master said, 'A toad chasing a hawk.' The monk said, 'It's entirely because of this question.' The Zen Master said, 'A mouse playing with a monkey.'
The Zen Master then said, 'Let the questioning cease for now. The ancients said, 'Much talk and many words, from the beginning, only lead to mutual misunderstanding.' I, this mountain monk, today, have inadvertently embarrassed myself before you all. If someone with clear eyes sees this, he will laugh his head off. Why? Because he himself has no sores, do not injure him. Although it is like this, one must truly reach this state to understand.'
示眾云。德山道。與你脫卻籠頭。卸卻角䭾。教你作個好人去。三界不收。六道不攝。你諸方學得底。豈不是籠頭角馱。德山棒。臨濟喝。豈不是籠頭角䭾。你諸人。被諸方老骨檛。教壞了也。學得一堆骨董。蘊在胸襟。便道。我會禪。你皮下。還有血么。被他熱瞞了也。大愚今日。與么道。也是為他閑事長無明。
示眾云。古人道。不見一法即如來。方得名為觀自在。且問你諸人。作么生說個不見一法底道理。莫是本來無一法么。莫是本來清凈么。若恁么會。未曾夢見。在三家村裡老婆。亦不作如是見解。大愚會下。莫有說得道理底么。試出來。對眾說看。大愚與你證明。有么。一言已出。駟馬難追。
示眾云。聞說佛法兩字。早是汗我耳目。諸人未跨大愚門。腳跟下。好與三十棒。雖然如是。今日也是為眾竭力。
示眾云。橫飛雪刃。寸草不存。大地黯然。乾坤失色。正當與么時。佛祖出頭來。也須入地三尺。雖然如是。大愚今日。向諸人前。敗闕一場。且道。甚麼處敗闕。還有人撿點得出么。若撿點得出。行腳事畢。若撿點不得。且作納飯阿師。
示眾云。拈起要妙。露柱皺眉。出格之談。烏龜向火。平實無事。嚼飯小兒。褒貶古今。豈能自救。諸禪德。離此之外。作么生商量。莫
【現代漢語翻譯】 現代漢語譯本：
開示大眾說：德山（Deshan，人名）說，『替你們脫掉籠頭，卸下角馱（jiaoduo，馱東西的架子），教你們做好人去。』三界（sanjie，佛教指欲界、色界、無色界）不收，六道（liudao，佛教指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）不攝。你們在各處學來的那些，難道不是籠頭角馱嗎？德山的棒，臨濟（Linji，人名）的喝，難道不是籠頭角馱嗎？你們這些人，被各處的老朽之輩敲打，教壞了啊。學得一堆古董，蘊藏在胸襟里，便說，『我會禪。』你們皮下，還有血嗎？被他們熱瞞了啊。大愚（Dayu，人名，即作者本人）今天，這樣說，也是為他們閑事長無明（wuming，佛教指對事物真相的迷惑）。 開示大眾說：古人道，『不見一法即如來（Tathagata，如來是佛的稱號之一），方得名為觀自在（Avalokitesvara，觀世音菩薩的別稱）。』且問你們諸人，怎麼說個不見一法的道理？莫非是本來無一法嗎？莫非是本來清凈嗎？若這樣理解，未曾夢見。在三家村裡的老婦，也不作這樣的見解。大愚會下，莫有說得道理的嗎？試出來，當著大眾說看。大愚與你證明。有嗎？一言已出，駟馬難追。 開示大眾說：聽說佛法兩字，早是汗我耳目。諸人未跨大愚門，腳跟下，好與三十棒。雖然如此，今日也是為眾竭力。 開示大眾說：橫飛的雪刃，寸草不存。大地黯然，乾坤失色。正當這個時候，佛祖出頭來，也須入地三尺。雖然如此，大愚今日，向諸人前，敗闕一場。且道，什麼處敗闕？還有人撿點得出嗎？若撿點得出，行腳事畢。若撿點不得，且作納飯阿師（nafanshi，指只吃飯不做事的僧人）。 開示大眾說：拈起要妙，露柱皺眉。出格之談，烏龜向火。平實無事，嚼飯小兒。褒貶古今，豈能自救。諸禪德，離此之外，怎麼生商量？莫
【English Translation】 English version:
He addressed the assembly, saying: Deshan (Deshan, a person's name) said, 'I will remove your headstalls and unload your burdens (jiaoduo, a frame for carrying things), teaching you to be good people.' The Three Realms (sanjie, in Buddhism, the realms of desire, form, and formlessness) do not accept you, and the Six Paths (liudao, in Buddhism, the paths of gods, humans, asuras, animals, hungry ghosts, and hell beings) do not encompass you. What you have learned from various places, isn't it all just headstalls and burdens? Deshan's staff and Linji's (Linji, a person's name) shout, aren't they just headstalls and burdens? You people have been ruined by the old fogeys from various places. You've learned a pile of antiques, storing them in your chests, and then you say, 'I understand Chan.' Do you still have blood under your skin? You've been deceived by their heat. Dayu (Dayu, a person's name, the author himself) says this today, also because of their idle affairs that increase ignorance (wuming, in Buddhism, delusion about the true nature of things). He addressed the assembly, saying: The ancients said, 'Not seeing a single dharma is Tathagata (Tathagata, one of the titles of the Buddha), only then can one be called Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion).' I ask you all, how do you explain the principle of not seeing a single dharma? Is it that originally there is not a single dharma? Is it that originally it is pure? If you understand it like that, you haven't even dreamed of it. Even the old woman in the Three Family Village wouldn't have such a view. In Dayu's assembly, is there anyone who can explain the principle? Try to come out and speak to the assembly. Dayu will certify it for you. Is there anyone? Once a word is spoken, it's hard to take back even with a team of horses. He addressed the assembly, saying: Hearing the two words 'Buddha-dharma' already makes my ears and eyes sweat. Before you cross Dayu's gate, I'd like to give you thirty blows under your feet. Even so, today I am also exerting myself for the sake of the assembly. He addressed the assembly, saying: Flying snow blades leave not a single blade of grass. The earth is dark, and heaven and earth lose their color. At just this moment, even if the Buddhas and Patriarchs come forward, they must also sink three feet into the ground. Even so, Dayu today, in front of you all, suffers a defeat. Tell me, where is the defeat? Is there anyone who can point it out? If you can point it out, your pilgrimage is complete. If you cannot point it out, then just be a rice-eating monk (nafanshi, refers to monks who only eat and do nothing). He addressed the assembly, saying: Raising the essential mystery, the pillar frowns. Extravagant talk, the turtle faces the fire. Plain and simple, a child chewing rice. Praising and criticizing the past and present, how can they save themselves? All you Chan practitioners, apart from this, how do you discuss it? Don't
是三年逢一閏。九月是重陽么。莫是大盡三十日。小盡二十九么。莫是春來草自青么。若作如斯見解。大愚門下。喚作驢前馬後漢。
示眾。舉夾山道。鬧市門頭。識取天子。百草頭上。薦取老僧。三峽即不然。婦搖機軋軋。兒弄口喎喎。
示眾云。諸方便有弄蛇頭。撥龜尾。跳大海。劍刃里藏身。三峽這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋系行纏。風吹籬倒。喚人夫。劈篾縛起。
僧問。言無展事。語不投機。未是衲僧見處。學人上來。師意如何。師云。水長舡高。云如何是衲僧見處。師云。人無遠慮。必有近憂。
問。如何是本來心。師云。拆東籬補西壁。
廬山歸宗善暹禪師法嗣
洪州云居佛印元禪師(凡二)
饒州浮樑林氏子。
師謂眾曰。雲門說法。如雲如雨。絕不許人記錄其語。見則詬曰。汝口不用。返記吾語。他日異時。裨販我去在。今室中對機錄。皆香林以紙為衣。隨所聞即書之。後世漁獵語言。正如吹網欲滿。非愚即狂也。
師一日。為學徒入室。適東坡居士。忽到面前。師遽云。此間無坐榻。居士來此。作甚麼。坡云。暫借弗印四大。為坐榻。師云。山僧有一問。居士若道得。即請坐。若道不得。即輸腰下玉帶子。坡欣然云。便
【現代漢語翻譯】 現代漢語譯本： 是三年一次有閏月。九月是重陽節嗎？莫非是大月三十天，小月二十九天嗎？莫非是春天來了草自然就綠了嗎？如果這樣理解，在大愚禪師門下，會被叫做跟在驢和馬後面的蠢人。
開示大眾。引用夾山禪師的話說：『鬧市口中，要認識天子；百草頭上，要推薦老僧。』但我云居這裡卻不是這樣。而是『婦女搖著紡車，軋軋作響；小孩張著嘴，發出歪歪的聲音。』
開示大眾說：各種方便法門，有玩弄蛇頭的，有撥動烏龜尾巴的，有跳入大海的，有在刀刃里藏身的。我云居這裡，卻是寒冷的天氣用熱水洗腳，晚上脫了襪子睡覺，早晨起來再繫好褲帶。風吹倒了籬笆，就叫人來劈竹片捆起來。
有僧人問：『言語沒有實際內容，說話不投機，還不是衲僧（指僧人）的見地。學人上來請教，師父您意下如何？』 禪師說：『水漲船高。』僧人問：『如何才是衲僧的見地？』 禪師說：『沒有長遠的考慮，一定會有眼前的憂患。』
問：『什麼是本來心？』 禪師說：『拆東邊的籬笆來補西邊的墻壁。』
廬山歸宗善暹禪師的法嗣
洪州云居佛印元禪師（共二則）
是饒州浮樑林氏的兒子。
禪師對大眾說：『雲門禪師說法，像云像雨一樣，絕對不允許別人記錄他的話。如果看見有人記錄，就責罵說：「你的嘴不用，反而記錄我的話。將來有一天，你會拿著我的話去販賣。」現在禪房裡記錄對話，都是香林禪師用紙當衣服，隨聽到什麼就寫下來。後世的人蒐集語言，就像吹著破網想要裝滿魚一樣，不是愚蠢就是瘋狂。』
禪師有一天，為學徒進入禪房。正好東坡居士忽然來到面前。禪師立刻說：『這裡沒有坐榻，居士來這裡做什麼？』 東坡居士說：『暫時借用佛印的四大（指地、水、火、風，構成身體的四種元素），作為坐榻。』 禪師說：『山僧我有一個問題，居士如果答得上來，就請坐。如果答不上來，就要輸掉你腰下的玉帶子。』 東坡居士高興地說：『請問吧。』
【English Translation】 English version: It's every three years there is an intercalary month. Is the ninth month the Double Ninth Festival? Could it be that a large month has thirty days, and a small month has twenty-nine days? Could it be that when spring comes, the grass turns green naturally? If you understand it this way, in the school of Great Fool (Da Yu), you would be called a fool following behind donkeys and horses.
Instructing the assembly, quoting Chan Master Jiashan: 'In the bustling marketplace, recognize the Son of Heaven; on the tips of the hundred grasses, recommend the old monk.' But here at Yunju, it's not like that. It's 'The woman shakes the spinning wheel, making a 'zhazha' sound; the child opens his mouth, making a 'waiwai' sound.'
Instructing the assembly, he said: Various expedient methods include playing with the snake's head, flicking the turtle's tail, jumping into the ocean, and hiding in the blade of a sword. Here at Yunju, it's washing feet with hot water in cold weather, taking off socks to sleep at night, and tying leggings again in the morning. If the wind blows down the fence, call someone to split bamboo strips and tie it up.
A monk asked: 'Words without substance, speech not hitting the mark, are not the views of a衲僧 (nà sēng, a monk's robe, referring to a monk). A student comes to ask, what is the Master's intention?' The Master said: 'When the water rises, the boat floats high.' The monk asked: 'What is the view of a 衲僧 (nà sēng, a monk's robe, referring to a monk)?' The Master said: 'He who has no distant worries will have immediate troubles.'
Asked: 'What is the original mind?' The Master said: 'Tear down the east fence to mend the west wall.'
Dharma successor of Chan Master Guizong Shanxian of Mount Lu
Chan Master Foyin Yuan of Yunju Mountain in Hongzhou (two excerpts in total)
He was a son of the Lin family of Fuliang in Raozhou.
The Master said to the assembly: 'When Chan Master Yunmen preached, it was like clouds and rain, absolutely not allowing anyone to record his words. If he saw someone recording, he would scold them, saying, "You don't use your mouth, but instead record my words. One day in the future, you will take my words and sell them." Now, the recordings of dialogues in the abbot's room are all because Chan Master Xianglin used paper as clothing, writing down whatever he heard. Later generations hunting for language are like blowing on a broken net trying to fill it with fish, which is either foolish or crazy.'
One day, the Master was entering the abbot's room for the sake of the students. Coincidentally, Layman Dongpo suddenly arrived. The Master immediately said: 'There is no seat here. What are you doing here, Layman?' Dongpo said: 'I'll temporarily borrow Foyin's four elements (四大, sì dà, the four elements of earth, water, fire, and wind that constitute the body) as a seat.' The Master said: 'I, a mountain monk, have a question. If you can answer it, Layman, then please sit. If you cannot answer it, then you must give me the jade belt from your waist.' Dongpo happily said: 'Please ask.'
請。師云。居士適來道。暫借山僧四大為坐榻。只如山僧。四大本空。五陰非有。居士向甚麼處坐。坡不能加答。遂留下玉帶。師卻贈以衲衣。坡有偈云。百千燈作一燈光。儘是恒。沙妙法王。是故東坡不敢惜。借君四大作繩床。又曰。病骨難堪玉帶圍。鈍根猶落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。又曰。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落猶相襯。乞與佯狂老萬回。
明州雪竇重顯禪師法嗣
越州天衣義懷禪師(凡十二)
溫州樂清陳氏子。
示眾云。未離兜率。已降王宮。未出母胎。度人已畢。直饒恁么。猶落建化門中。諸人者。若論此事。舉目則千山萬水。思量則天地懸殊。直得六根杜絕。一念相應。正是無孔䥫錘。恁么說話。埋沒宗風。恥他先作。初機後學。不可徒然。先聖幸有第二義門。留與後人。諸仁者。若論第二義門。足可話會。山僧今日不避譏嫌。分明說破。大道無偏。復誰迷悟。諸仁者。迷則迷於悟。悟則悟于迷。迷時力士失額上之珠。悟則貧子獲衣中之寶。誰人不有。故聖人云。如我觀身實相。觀佛亦然。前際不來。后際不去。今則無住。無住之本。流出萬端。森羅眩目。全彰古佛家風。音聲聒耳。儘是普賢境界。雖然如是。笑殺衲僧。以拄杖擊繩床
【現代漢語翻譯】 現代漢語譯本： 僧人說：『居士你剛才說，暫且借用老衲的四大（四大：指地、水、火、風四種構成物質世界的元素）作為坐榻。』只是老衲的四大本性是空，五陰（五陰：指色、受、想、行、識五種構成人身心的要素）並非真實存在。居士你打算坐在什麼地方呢？』蘇軾無法回答，於是留下玉帶。僧人卻回贈他一件衲衣。蘇軾有偈語說：『千百燈光聚成一燈光，全部都是恒河沙數般的妙法之王。因此蘇軾不敢吝惜，借用你的四大作為繩床。』又說：『病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然會被箭鋒般的禪機擊中。不如去歌姬院乞討，奪回雲山那件舊衲衣。』又說：『這條玉帶閱人無數，像驛站一樣傳遞，流傳到我這裡也真是悠閒自在。華麗的官服和它還算相稱，不如把它送給佯狂的老萬回吧。』
明州雪竇重顯禪師的法嗣
越州天衣義懷禪師（共有十二位）
溫州樂清陳氏之子。
開示大眾說：『還沒離開兜率天（兜率天：佛教欲界第四天），就已經降生在王宮；還沒出母胎，度化眾生的事情就已經完畢。』即使這樣，仍然落在建立和教化的門徑中。各位，如果談論這件事，舉目所見便是千山萬水，思量起來則是天地懸殊。必須達到六根（六根：眼、耳、鼻、舌、身、意）斷絕，一念相應，這才是無孔鐵錘。這樣說話，埋沒了宗門風範，恥于模仿前人。初學後學之人，不可徒勞無功。先聖幸好有第二義門，留給後人。各位，如果談論第二義門，完全可以討論領會。我今天不避諱被譏笑，分明地說破。大道沒有偏頗，又迷惑了誰，覺悟了誰呢？各位，迷惑就迷惑于覺悟，覺悟就覺悟于迷惑。迷惑時，力士丟失了額頭上的寶珠；覺悟時，貧窮的人得到了衣服里的寶藏。誰人沒有呢？所以聖人說：『如果我觀察自身真實的面貌，觀察佛也是這樣。』過去不來，未來不去，現在沒有停留。沒有停留的根本，流出萬千端緒，森羅萬象令人眼花繚亂。完全彰顯了古佛的家風，聲音喧鬧，全部都是普賢菩薩的境界。雖然這樣，卻要被衲僧（衲僧：指雲遊四方的僧人）笑話。』用拄杖敲擊繩床。
【English Translation】 English version: The monk said, 'Layman, you just said, 'I'll temporarily borrow the four elements (四大: earth, water, fire, and wind, the four elements that constitute the material world) of this old monk as a seat.' But the four elements of this old monk are inherently empty, and the five skandhas (五陰: form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's mind and body) are not truly existent. Where do you intend to sit?' Su Shi could not answer, so he left behind his jade belt. The monk, in turn, gifted him a patched robe. Su Shi composed a verse saying, 'Hundreds and thousands of lamps become one light, all are kings of wonderful Dharma like the sands of the Ganges. Therefore, Su Shi dares not be stingy, borrowing your four elements as a rope bed.' He also said, 'A sick body can hardly bear the jade belt's encirclement, a dull root is still struck by the arrow-sharp Zen opportunity. I might as well beg for food in a courtesan's house, and seize back the old patched robe of Yunshan.' He also said, 'This belt has seen countless people, passing like a relay station, reaching me is also leisurely. The ornate official robe still complements it, might as well give it to the mad old Wan Hui.'
The Dharma successor of Zen Master Xuedou Chongxian of Mingzhou
Zen Master Yihuai of Tianyi Temple in Yuezhou (total of twelve)
A son of the Chen family of Yueqing, Wenzhou.
Instructing the assembly, he said, 'Before leaving Tushita Heaven (兜率天: the fourth heaven of desire in Buddhism), he had already descended into the royal palace; before leaving the womb, the work of saving sentient beings was already completed.' Even so, it still falls within the path of establishment and teaching. Everyone, if we talk about this matter, what we see is thousands of mountains and rivers, and what we think about is the vast difference between heaven and earth. One must reach the point where the six senses (六根: eye, ear, nose, tongue, body, and mind) are cut off, and one thought corresponds, this is the iron hammer without holes. Speaking like this buries the style of the sect, ashamed to imitate the predecessors. Beginners and later learners should not be in vain. Fortunately, the ancient sages had a second gate of meaning, left to later generations. Everyone, if we talk about the second gate of meaning, it can be fully discussed and understood. Today, I do not avoid being ridiculed, and I clearly break it down. The great path is without bias, so who is confused, and who is enlightened? Everyone, confusion is confused by enlightenment, and enlightenment is enlightened by confusion. In confusion, the strongman loses the jewel on his forehead; in enlightenment, the poor man obtains the treasure in his clothes. Who doesn't have it? Therefore, the sage said, 'If I observe the true appearance of my own body, I observe the Buddha in the same way.' The past does not come, the future does not go, and the present does not stay. The root of non-dwelling flows out in myriad ways, and the myriad phenomena dazzle the eyes. It fully reveals the family style of the ancient Buddha, and the noisy sounds are all the realm of Samantabhadra Bodhisattva. Even so, it will be laughed at by the wandering monks (衲僧: refers to wandering monks).』 He struck the rope bed with his staff.
。
師受天衣請。辭眾。示眾云。今日一筵。便是祖送。將軍出塞。坐蓮華帳。勸上馬杯。乃橫按拄杖云。雖無七事隨身。且有折弓鈍劍。雖不能刜鐘截鐵。爭柰古格猶存。對諸作者面前。焉敢拈出。念是舊時光彩。乃目顧大眾云。七星璀璨。光透九霄。膝上磨礱。乾坤肅靜。若也交鋒兩刀。自取其傷。若也掃蕩煙塵。赤眉轉盛。直得心無異緣。口無異說。目無異顧。不施寸刃。建立太平。檢點將來。羈乎化跡。何也。將軍猶在。若是明眼衲僧。一任貶剝。
示眾云。玄黃不真。黑白何咎。六祖大師道。葉落歸根。來時無口。若會此個說話。直入維摩丈室。住金色光中。見十方世界。四聖六凡。如觀掌中庵摩勒果。又見一類眾生。𥨊生死長夜。惛惛睡眠。不覺不知。作金雞報曉一聲。令伊惺悟。豈不快哉。若能如是。方可將此深心奉塵剎。是則名為報佛恩。雖然如是。古人道。笑我者多。哂我者少。
示眾云。山河無隔礙。光明處處透。作么生是處處透底光。若也不會。山僧為你註腳。透你眼處。十方諸佛國土。只在香菸上。透你耳處。觀音菩薩。在鐘聲里禮拜。透你鼻處。香積世界。熏天炙地。透你舌處。醍醐上味。翻成毒藥。透你身處。一棒一條痕。透你意處。業識茫茫。顛倒妄想。如是會得
【現代漢語翻譯】 現代漢語譯本：
老師接受天衣的邀請，向大眾告別。向大眾開示說：『今天這一場筵席，便是為大家祖送。如同將軍出塞，坐在蓮花寶座上，勸大家飲盡上馬之酒。』於是橫著拄著枴杖說：『雖然沒有七件隨身之物，但還有折斷的弓和遲鈍的劍。雖然不能斬斷鐘鼎，但古老的規矩依然存在。』在各位作者面前，怎敢輕易拿出？念及這是舊時的光彩，於是看著大眾說：『七星璀璨，光芒穿透九霄。膝上磨礪，天地肅靜。如果交鋒兩刀，自取其傷。如果掃蕩煙塵，赤眉軍反而更加強盛。』只有做到心中沒有其他念頭，口中沒有其他言語，眼中沒有其他顧盼，不使用一寸刀刃，才能建立太平。檢查將來，被化跡所束縛，為什麼呢？將軍還在。如果是明眼的僧人，任憑你們貶低剝削。 向大眾開示說：『玄黃不真，黑白有什麼過錯？』六祖大師說：『葉落歸根，來時無口。』如果領會了這個說話，直接進入維摩詰的丈室，住在金色光中，見到十方世界，四聖六凡，如同觀看掌中的庵摩勒果（一種果實）。又見到一類眾生，沉溺於生死長夜，昏昏沉沉地睡眠，不覺不知。作金雞報曉一聲，讓他們醒悟，豈不痛快！如果能夠這樣，才可以『將此深心奉塵剎，是則名為報佛恩』。雖然如此，古人說：『笑我的人多，譏諷我的人少。』 向大眾開示說：『山河沒有阻隔，光明處處透徹。』什麼是處處透徹的光明？如果不會，山僧為你註解。透你眼處，十方諸佛國土，只在香菸上。透你耳處，觀音菩薩（Avalokiteśvara），在鐘聲里禮拜。透你鼻處，香積世界，熏天炙地。透你舌處，醍醐上味，翻成毒藥。透你身處，一棒一條痕。透你意處，業識茫茫，顛倒妄想。如果這樣領會了。
【English Translation】 English version:
The master, having received an invitation from Tianyi (name of a person), bid farewell to the assembly. He instructed the assembly, saying, 'Today's feast is a farewell send-off for everyone. It's like a general departing for the frontier, seated on a lotus throne, urging everyone to drink the farewell cup.' Then, holding his staff horizontally, he said, 'Although I have no seven treasures with me, I still have a broken bow and a dull sword. Although I cannot cleave bells or sever iron, the ancient rules still remain.' In the presence of all you authors, how dare I casually bring them out? Thinking of their past glory, he looked at the assembly and said, 'The seven stars are brilliant, their light penetrates the nine heavens. Polishing on the knee, heaven and earth are silent. If we cross swords, we will only injure ourselves. If we sweep away the dust, the Red Eyebrows rebels will only become stronger.' Only by having no other thoughts in the heart, no other words in the mouth, and no other glances in the eyes, without using an inch of blade, can we establish peace. Examining the future, being bound by the traces of transformation, why is that? The general is still here. If you are clear-eyed monks, let you criticize and strip away as you please. He instructed the assembly, saying, 'If black and yellow are not genuine, what fault is there in black and white?' The Sixth Patriarch said, 'Leaves fall back to their roots; when coming, there is no mouth.' If you understand this saying, you will directly enter Vimalakirti's (name of a Bodhisattva) chamber, dwell in golden light, and see the ten directions of the world, the four sages and six realms, as if observing an Amalaka (a type of fruit) in the palm of your hand. You will also see a class of beings, immersed in the long night of birth and death, drowsily sleeping, unaware and unknowing. Make the sound of a golden rooster crowing to awaken them, wouldn't that be delightful! If you can do this, then you can 'dedicate this deep heart to the dust and kalpas, which is called repaying the Buddha's kindness.' Even so, the ancients said, 'Many laugh at me, few ridicule me.' He instructed the assembly, saying, 'Mountains and rivers have no barriers, light penetrates everywhere.' What is the light that penetrates everywhere? If you don't understand, this monk will annotate it for you. Penetrating your eyes, the lands of the Buddhas in the ten directions are only on the incense smoke. Penetrating your ears, Avalokiteśvara (name of a Bodhisattva) is worshiping in the sound of the bell. Penetrating your nose, the fragrant world fills the sky and scorches the earth. Penetrating your tongue, the supreme taste of ghee turns into poison. Penetrating your body, one strike leaves a mark. Penetrating your mind, karmic consciousness is vast, with inverted delusions. If you understand it in this way.
。四大五蘊。瓦解冰消。作么生是父母未生前面目。良久云。三十年後。鼻孔撩天。一任罵取。
示眾云。雁過長空。影沉寒水。雁無遺蹤之意。水無沉影之心。若能如是。方解向異類中行。不用續鳧截鶴。夷岳盈壑。放行也。百丑千拙。收來也。攣攣拳拳。用之則敢與君王鬥富。不用都來不直半分錢。參。
示眾云。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。何似南山起云。北山下雨。若也會得。甜瓜徹蒂甜。苦瓠連根苦。
示眾云。五蘊山頭一段空。同門出入不相逢。無量劫來賃屋住。到頭不識主人公。
有老宿拈云。既不識。當初問甚麼人賃。師云。恁么拈。也大遠在。何故。須知死人路上。有活人出身處。活人路上。死人無數。那個是活人路上。死人無數。那個是死人路上。活人出身處。若也檢點得分明。拈卻炙脂帽子。脫卻鶻臭布衫。
示眾云。日月沉輝。乾坤黯黑。赤肉團上。壁立千仞。孫賓門下。徒話鉆龜。朕兆已萌。何勞擬議。向威音王佛已前道得。猶在金峰窠里。若是具眼衲僧。到這裡。合作么生道。
示眾云。無邊剎境。自他不隔于毫端。且道。妙喜世界。不動如來。說甚麼法。十世古今。始終不離於當念。只如威音王佛。最初一會。度多少人
【現代漢語翻譯】 現代漢語譯本：四大（四大元素：地、水、火、風）五蘊（色、受、想、行、識）瓦解冰消，請問什麼是父母未生我之前的本來面目？（停頓良久）三十年後，鼻孔朝天，任憑你們謾罵。
開示大眾說：大雁飛過長空，影子倒映在寒冷的水中。大雁沒有留下痕跡的想法，水也沒有留下影子的心思。如果能夠像這樣，才能理解如何在不同種類的事物中行走。不要續接野鴨的短腿，截斷仙鶴的長腿，削平高山，填滿深谷。放開時，顯得笨拙醜陋；收回時，又顯得拘謹。運用它，就敢與君王比富；不用它，一文錢也不值。參！
開示大眾說：青蘿纏繞，直上寒松的頂端；白雲飄蕩，出沒于廣闊的太空中。這像不像南山升起云，北山下著雨？如果能夠領會，甜瓜從瓜蒂到瓜身都是甜的，苦瓠連著根都是苦的。
開示大眾說：五蘊山頭一片空寂，同在一處出入卻互不相逢。無量劫以來租房居住，到頭來卻不認識主人翁。
有位老修行拈出話頭說：既然不認識，當初問誰租的房子？師父說：這樣拈出話頭，也太遠了。為什麼？要知道在死路上，有活人出身的地方；在活路上，有無數死人。哪個是活路上死人無數？哪個是死路上活人出身處？如果能夠分辨清楚，就扔掉油膩的帽子，脫掉髮出鶻臭味的破舊僧衣。
開示大眾說：日月失去光輝，天地一片黑暗。在赤肉團上，像峭壁一樣聳立。孫臏門下，只是空談用龜甲占卜。預兆已經顯現，何必再議論？在威音王佛（過去佛名）之前說得出來，仍然在金峰的窠臼里。如果是具有眼力的僧人，到這裡，應該怎麼說？
開示大眾說：無邊的佛國凈土，自己與他人之間沒有絲毫的間隔。那麼，妙喜世界（東方凈土），不動如來（東方凈土的佛）在說什麼法？十世古今，始終不離於當下這一念。就像威音王佛，最初的一次法會，度化了多少人？
【English Translation】 English version: The Four Great Elements (earth, water, fire, wind) and Five Skandhas (form, feeling, perception, mental formations, consciousness) disintegrate and vanish like ice. What is the original face before your parents gave birth to you? (Pauses for a long time) Thirty years later, nostrils turned to the sky, let you scold as you please.
Instructing the assembly: A wild goose flies across the long sky, its shadow sinks into the cold water. The goose has no intention of leaving a trace, and the water has no intention of holding the shadow. If you can be like this, then you can understand how to walk among different kinds of things. Do not continue the short legs of the duck, cut off the long legs of the crane, level the mountains, and fill the valleys. When released, it appears clumsy and ugly; when retracted, it appears constrained. When used, it dares to compete with the king in wealth; when not used, it is not worth half a penny. Investigate!
Instructing the assembly: Green vines twine, straight to the top of the cold pine; white clouds drift, appearing and disappearing in the vast emptiness. Is this not like clouds rising from the southern mountain and rain falling on the northern mountain? If you can understand, the sweet melon is sweet from the stem to the body, and the bitter gourd is bitter from the root.
Instructing the assembly: On the mountain of the Five Skandhas, there is a void; those who enter and leave the same gate do not meet each other. Living in a rented house for countless kalpas, in the end, they do not recognize the master.
An old practitioner raised the topic: Since you do not recognize him, whom did you ask to rent the house from? The master said: Raising the topic like this is too far away. Why? You must know that on the road of death, there is a place where the living are born; on the road of life, there are countless dead. Which is the road of life with countless dead? Which is the road of death with the place where the living are born? If you can distinguish clearly, throw away the greasy hat and take off the tattered robe that smells of falcon.
Instructing the assembly: The sun and moon lose their light, and the universe is dark. On the red flesh ball, it stands like a towering cliff. Under the gate of Sun Bin (a military strategist), they only talk about divination with tortoise shells. The omen has already appeared, why discuss it further? If you can say it before the Buddha Wei Yin Wang (name of a past Buddha), you are still in the nest of Jin Feng. If you are a monk with eyes, what should you say here?
Instructing the assembly: In the boundless Buddha lands, there is no separation between oneself and others at the tip of a hair. Then, what Dharma does the Tathagata Akshobhya (Buddha of the Eastern Pure Land) preach in the Land of Wonderful Joy (Eastern Pure Land)? The past and present of the ten ages are always inseparable from the present moment. Just like the Buddha Wei Yin Wang, how many people did he liberate in the first assembly?
。若是通方作者。試為道看。良久云。行路難行路難。萬仞峰前著眼看。
示眾云。善能分別諸法相。于第一義而不動。作么生說個分別底道理。老僧試為分別看。四面是山。中間是僧堂佛殿。廚庫三門。這裡是法堂。上是天下是地。僧是僧俗是俗。作么生說個第一義。若向這裡。明得去。穿取維摩老子鼻孔。若也不會。且待阿逸多出世。
師作色空二偈。一云。色空空色色空空。礙卻潼關路不通。劫火洞然毫末盡。青山依舊白雲中。
其二云。東西南北。十萬八千。空生罔措。火里生蓮。
泉州承天傳宗禪師(凡二十)
示眾云。靈山正眼。千聖不知。少室鋒機。三乘莫演正當今日。委在山僧。放開也風行草偃。捏聚也。地轉天回。你等諸人。儘是久經陣敵慣戰作家。幸對人天。出來證據。
示眾云。始自迦葉垂旨。海印分權。斷臂少林。吾宗失旨。豈況列位三乘。分宗五教。則此道濫觴也。若論衲僧門下。直須千聖情盡。萬緣不滯。始得。設使機輪轉處。又涉多途。直饒千眼頓開。白雲萬里。
示眾云。大凡舉唱宗乘。須會目前生殺。縱奪臨時。殺人刀。活人劍。此是上古之機鋒。亦是今時之樞要。到這裡。也須是個漢。始得。點著使轉。撥著便露。擬議之間。喪身
【現代漢語翻譯】 現代漢語譯本：如果是有見地的修行者，請嘗試說出其中的道理。 (停頓良久) 真是行路難，行路難啊！要在萬仞高峰前仔細觀察。
開示大眾說：『善於分辨各種法的表相，對於第一義諦卻毫不動搖。』 那麼，如何解釋這個『分辨』的道理呢？ 老衲嘗試為大家分辨一下：四面都是山，中間是僧堂佛殿、廚房庫房和三門。 這裡是法堂，上面是天，下面是地，僧人是僧人，俗人是俗人。 那麼，如何談論第一義諦呢？ 如果能在這裡明白，就能穿透維摩詰和老子的鼻孔。 如果不明白，就等待彌勒佛出世吧。
禪師作了色空二偈。其一說：『色空空，空空空， 阻礙了潼關的道路，無法通行。 劫火燃燒，即使是毫毛也燃盡， 青山依舊在，白雲依舊在青山中。』
其二說：『東西南北， 十萬八千。 空生（須菩提，解空第一）也茫然不知所措， 火中生蓮。』
泉州承天傳宗禪師(共二十則)
開示大眾說：『靈山的真正法眼，即使是眾多聖人也不瞭解。 少室山的鋒利玄機，三乘教法也無法演說。 正是今日，完全在於老僧。 放開時，如風吹草偃； 捏聚時，天翻地覆。 你們這些人，都是久經沙場、慣於作戰的行家。 幸好面對人天大眾，出來證明一下。』
開示大眾說：『自從迦葉尊者垂示心印，海印三昧分出權巧方便，斷臂求法的慧可禪師在少林寺，使我宗失去了根本宗旨。 更何況各位的三乘教法，分宗立派的五教，這都使此道變得膚淺了。 如果談論衲僧的門下，就必須做到千聖的情感消盡，萬般因緣都不滯留，才能有所得。 即使機鋒運轉之處，又涉及多條道路。 縱然千眼頓開，也只是白雲萬里。』
開示大眾說：『大凡舉揚宗門大事，必須領會眼前的生殺予奪。 縱容和剝奪都在當下。 殺人刀和活人劍，這是上古的機鋒，也是當今的關鍵。 到了這裡，必須是個大丈夫才能勝任。 稍微觸及就顯露出來，一撥動就暴露無遺。 任何的擬議思量，都會喪失性命。』
【English Translation】 English version: If one is a person of thorough understanding, try to speak of the principle within. (After a long pause) Truly, the road is difficult, the road is difficult! One must carefully observe before the ten-thousand-仞 (rèn, ancient unit of length) peak.
Instructing the assembly, he said: 'Being skilled at distinguishing the characteristics of all dharmas, yet remaining unmoved by the First Principle.' Then, how to explain the principle of 'distinguishing'? This old monk will try to distinguish for you: on all sides are mountains, in the middle are the monks' hall, the Buddha hall, the kitchen, the storehouse, and the three gates. Here is the Dharma hall, above is heaven, below is earth, monks are monks, laypeople are laypeople. Then, how to talk about the First Principle? If you can understand here, you can pierce through the nostrils of Vimalakirti and Lao Tzu. If you don't understand, then wait for Maitreya Buddha to appear in the world.
The Chan master composed two verses on form and emptiness. The first says: 'Form is emptiness, emptiness is emptiness, obstructing the road to Tongguan (潼關, a strategic pass), making it impassable. The fire of the kalpa (劫, aeon) burns, even the tip of a hair is consumed, the green mountains remain as before, white clouds remain in the green mountains.'
The second says: 'East, west, south, north, one hundred and eight thousand. Kongsheng (空生, another name for Subhuti, known for understanding emptiness) is also at a loss, a lotus is born from the fire.'
Chan Master Chuanzong of Chengtian Temple in Quanzhou (Total of twenty)
Instructing the assembly, he said: 'The true Dharma eye of Ling Mountain (靈山, Vulture Peak, where the Buddha preached), even the many sages do not understand. The sharp mechanism of Shaoshi Mountain (少室山, where Bodhidharma meditated), the three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) cannot expound. Precisely today, it completely depends on this old monk. When released, it is like the wind blowing the grass; when gathered, it is like the earth turning and the sky revolving. All of you are veterans who have been through many battles. Fortunately, facing the assembly of humans and devas, come out and prove it.'
Instructing the assembly, he said: 'Since Venerable Kasyapa (迦葉, one of the Buddha's principal disciples) imparted the mind-seal, and the Samadhi of the Ocean Seal (海印, a samadhi that reflects all things) branched out into expedient means, and Bodhidharma (斷臂少林, referring to Bodhidharma's disciple Huike cutting off his arm to demonstrate his sincerity) in Shaolin Temple, our school has lost its fundamental principle. Moreover, the three vehicles of you all, and the five schools that establish sects, have made this path superficial. If discussing the lineage of a monastic, one must exhaust the emotions of the thousand sages and not be attached to any conditions, only then can one attain something. Even if the mechanism turns, it involves many paths. Even if a thousand eyes suddenly open, it is just ten thousand miles of white clouds.'
Instructing the assembly, he said: 'Generally, when raising the great matter of the Zen school, one must understand the life and death, the granting and seizing, right before one's eyes. Allowing and depriving are in the present moment. The sword that kills and the sword that gives life, this is the ancient mechanism, and also the key to the present. Arriving here, one must be a great person to be competent. Touching it slightly reveals it, stirring it exposes it completely. Any deliberation or thought will lead to the loss of life.'
失命。以拄杖。擊繩床。
示眾云。鋒前一句。切忌承當。師子翻身。急須著眼。一刀兩段。少分相應。同死同生。萬中無一。你諸衲子。儘是尋言泥句。入海算沙。習學多聞。驢年會去。若更放過。轉見不堪。拈拄杖。一時趁下。
示眾云。汝等諸人。儘是老弱殘兵。只是守營把寨底手腳。若是上將軍。便能埋兵佈陣。把定邊疆。不顧信旗。單刀直入。說甚麼孟嘗門下。賓客三千。點著不來。還歸死海。
僧問。如何是諸佛本源。師云。千江流。白月。進云。如何領會。師云。三十年後 師乃云。人天圍繞。賓主交馳。問者。若一花一葉以開敷。答者。似一雨一云而動作。如斯相見。未稱衲僧。若論宗乘一劄。海辯難宣。把定乾坤。要津無路。既通一線。千聖出興。所以大覺世尊。于師子床。回紫金山。普告大眾。吾今為汝。建大法幢。為出世因。作將來眼。諸人還辨得也無。忽若於此辨得。當知正法眼藏。委在此時。便能作大覺王。獨步三界。堪報我佛之恩。用助堯天之化。
示眾云。諸人者。直饒問得知過鹙子。辯若滿慈。也祇是口傳心授底葛藤。且道。從上宗乘。合作么生議論。若也鋒铓未兆之前。大樸未分之際。薦得。猶落化門。若向意根下尋思。卒摸索不著。
僧問。如
【現代漢語翻譯】 現代漢語譯本 失命。用拄杖擊打繩床。
師父向大眾開示說：『鋒芒之前的一句話，切忌輕易承當。獅子翻身，務必要看清著眼點。一刀兩斷，尚且只有少部分相應。同死同生，萬中無一。你們這些雲遊僧，儘是尋章摘句，入海算沙，學習很多卻不求甚解，如同驢年才能到達。如果再放過機會，就更加不堪了。』說完，拿起拄杖，一時趕下座。
師父向大眾開示說：『你們這些人，儘是老弱殘兵，只是守營把寨的本事。如果是上將軍，便能埋伏兵力，佈置陣法，把守邊疆，不顧信旗，單刀直入。說什麼孟嘗君門下有賓客三千，關鍵時刻卻一個也派不上用場，最終還是歸於死海。』
有僧人問：『如何是諸佛本源？』師父說：『千江有水千江月。』僧人進一步問：『如何領會？』師父說：『三十年後自會明白。』師父於是說：『人天圍繞，賓主交相輝映。提問者，如果一花一葉得以開放舒展；回答者，就像一雨一云而有所動作。如此相見，還不能稱作是真正的雲遊僧。如果論及宗乘的要旨，即使有滔滔不絕的辯才也難以宣說。把定乾坤，要津之處卻無路可走。一旦打通一線，千聖都會出現。所以大覺世尊（釋迦牟尼佛），在師子座上，回望紫金山，普告大眾：我現在為你們，建立大法幢，作為出世的因緣，作為未來的眼目。』各位，你們能辨別得了嗎？如果能在此辨別清楚，應當知道正法眼藏，就在此時。便能成為大覺之王，獨步三界，堪以報答我佛的恩德，用以輔助堯帝時代的教化。』
師父向大眾開示說：『各位，即使你們問得比舍利弗（Śāriputra）還要透徹，辯論得像滿慈子（Pūrṇa Maitrāyaṇīputra）一樣，也只是口頭傳授的葛藤。那麼，從上的宗乘，應該如何議論呢？如果在鋒芒還未顯露之前，大樸還未分判之際，就領悟了，仍然落入了化門。如果向意根下尋思，最終也摸索不著。』
有僧人問：『如...
【English Translation】 English version He lost his life. He struck the rope bed with his staff.
The master addressed the assembly, saying: 'The phrase before the edge, absolutely avoid taking it on. When the lion turns over, you must focus your eyes. Cutting in two with one stroke, only a small part corresponds. To die together and live together, one in ten thousand. You monks are all searching for words and clinging to phrases, counting sand in the sea, learning a lot but not understanding. It's like waiting for a donkey year to arrive. If you let it pass, it will be even more unbearable.' Then, he picked up his staff and drove them all down.
The master addressed the assembly, saying: 'You are all old and weak soldiers, only good at guarding camps and holding fortresses. If you were a great general, you could bury troops and deploy formations, guard the borders, disregard signal flags, and charge straight in with a single blade. What's the use of saying that Lord Mengchang had three thousand guests, when none of them can be used in a pinch, and they all return to the sea of death.'
A monk asked: 'What is the original source of all Buddhas?' The master said: 'A thousand rivers flow, a white moon.' The monk further asked: 'How can I understand?' The master said: 'You will understand thirty years later.' The master then said: 'Humans and gods surround, guests and hosts interact. The questioner, if a flower and a leaf can bloom and unfold; the answerer, like a rain and a cloud that moves. Such a meeting is not worthy of being called a true monk. If we talk about the essence of the teachings, even with eloquent debate it is difficult to express. Holding the universe, there is no way to the essential pass. Once a line is opened, a thousand sages will appear. Therefore, the Great Awakened World Honored One (Śākyamuni Buddha), on the lion throne, looking back at the Purple Golden Mountain, proclaimed to the assembly: I am now for you, establishing the great Dharma banner, as the cause of liberation, as the future eye. 'Can you discern it? If you can discern it here, you should know that the treasury of the true Dharma eye is at this time. Then you can become the Great Awakened King, walking alone in the three realms, worthy of repaying the kindness of my Buddha, and helping the transformation of the Yao era.'
The master addressed the assembly, saying: 'Everyone, even if you ask more thoroughly than Śāriputra (舍利弗), and debate like Pūrṇa Maitrāyaṇīputra (滿慈子), it is just the verbal transmission of entanglement. Then, how should we discuss the teachings from above? If you understand it before the edge is revealed, before the great uncarved block is divided, you still fall into the gate of transformation. If you think about it under the root of intention, you will not be able to find it in the end.'
A monk asked: 'Like...
何是般若體。師云。云籠碧嶠。云如何是般若用。師云。月在清池 師乃云。若是上士。腳才跨門。便知般若之體。便乃覿露鋒機。如同電拂。論禪與道。未免輪迴。舉意明宗。猶遭曲轍。通人分上。私限不拘。後進初機。快須薦取。於斯明得。許你把定乾坤。手擎日月。若也未然。山僧今日。勞而無功。
示眾云。宗門深奧。合作么生話會。若教山僧。祖令當行。直須倒插乾坤。翻騰日月。人天泯跡。佛祖潛蹤。一切魔王宮殿振裂。雖然如此。猶涉化門。若是作者相見。閃電猶遲。擬拄言詮。宛然流浪。
示眾云。千峰影里。雙澗聲中。忽然風雷一擊。千尺鯨噴。祖佛家風。急須著眼。雄兵百萬。要定邊疆。劍客三千。到則不點。東來衲子。吳楚作家。點著不來。一時擒下。
示眾云。聞聲悟道。猶是聽響之流。見色明心。何異眼中著屑。真如佛性。要且未出苦源。行布圓融。大似無繩自縛。若是衲僧家。喝散白雲。衝開碧落。橫身三界獨步大方。若不如是。徒為大夫。喝一喝。
示眾云。衲僧門下。不在多端。達士相逢。非存目擊。始知拈槌豎拂。眼裡撒沙。瞬目揚眉。猶是鈍漢。假饒直下明得。正是無孔鐵錘。擬欲尋思。千里萬里。卓拄杖一下。
師行腳時。為泉州棲隱和尚。
【現代漢語翻譯】 現代漢語譯本： 『什麼是般若（Prajna，智慧）的本體？』 師父說：『云籠罩著碧綠的山峰。』 『那什麼是般若的功用？』 師父說：『月亮映在清澈的池塘里。』 師父於是說：『如果是上等根器的人，腳才跨進門檻，便能知道般若的本體，立刻顯露出鋒芒，如同閃電一般。』 談論禪與道，未免還在輪迴之中。 舉念用意來闡明宗義，仍然會走彎路。 對於通達的人來說，私自設限是不允許的。 後來的初學者，要趕快領悟。 如果能在此處明白，就允許你掌握天地，手托日月。 如果不是這樣，山僧我今天就是白費力氣。
師父開示大眾說：『宗門深奧，應該如何理解體會？ 如果讓我來執行祖師的命令，就必須倒轉乾坤，翻騰日月，使人天消失軌跡，佛祖隱沒身形，一切魔王的宮殿震裂。 雖然如此，仍然涉及教化的門徑。 如果是真正的修行者相見，閃電都顯得遲緩。 想要藉助言語來表達，宛如在流浪。』
師父開示大眾說：『在千峰倒影里，在雙澗流水聲中，忽然一聲風雷震動，千尺巨鯨噴水。 祖師佛家的家風，要趕緊著眼看清。 百萬雄兵，要平定邊疆。 三千劍客，到達時無需點名。 東來的雲遊僧人，吳楚地方的修行者，領悟不了，就一併擒下。』
師父開示大眾說：『聞聲悟道，還只是聽聲音的層次。 見色明心，和眼睛裡進了沙子有什麼區別？ 真如佛性，還未脫離苦海。 實行佈施達到圓融，很像沒有繩子自己捆綁自己。 如果是真正的僧人，要喝散白雲，衝開碧空，橫身三界，獨自邁步。 如果不是這樣，只是個平庸之輩。』 喝一聲。
師父開示大眾說：『衲僧門下，不在於多。 通達的人相逢，不必親眼看到。 這才知道拈槌豎拂，是在眼睛裡撒沙子。 眨眼揚眉，還是遲鈍的人。 即使當下明白，也只是個無孔的鐵錘。 想要尋思，就差了千里萬里。』 卓拄杖一下。
師父雲遊時，住在泉州棲隱和尚處。
【English Translation】 English version: 『What is the substance of Prajna (wisdom)?』 The Master said, 『Clouds shroud the verdant peaks.』 『Then what is the function of Prajna?』 The Master said, 『The moon is reflected in the clear pond.』 The Master then said, 『If it is a person of superior capacity, the moment their foot crosses the threshold, they will know the substance of Prajna, and immediately reveal its sharp edge, like a flash of lightning.』 Discussing Chan (Zen) and the Tao (the Way) inevitably involves being in the cycle of reincarnation. Using intention to clarify the doctrine still leads to detours. For those who are enlightened, private limitations are not allowed. Later beginners must quickly comprehend. If you can understand this, you are allowed to grasp the universe and hold up the sun and moon. If not, this old monk's efforts today will be in vain.』
The Master addressed the assembly, saying, 『The Zen school is profound; how should we understand it? If I were to execute the ancestral decree, I would have to turn the universe upside down, overturn the sun and moon, make humans and gods disappear without a trace, and Buddhas and patriarchs hide their forms, causing all the palaces of the demon kings to shatter. Even so, it still involves the gate of transformation. If true practitioners meet, even lightning is too slow. Trying to rely on words to express it is like wandering aimlessly.』
The Master addressed the assembly, saying, 『In the shadows of a thousand peaks, in the sound of twin streams, suddenly a thunderclap strikes, and a thousand-foot whale spouts water. The family style of the ancestral Buddhas must be quickly observed with keen eyes. A million brave soldiers are needed to pacify the borders. Three thousand swordsmen arrive without needing to be counted. Wandering monks from the East, practitioners from Wu and Chu, if they do not understand, they will all be captured.』
The Master addressed the assembly, saying, 『Hearing the sound and awakening to the Way is still just at the level of listening to sounds. Seeing form and clarifying the mind, what difference is there from having dust in your eyes? True Thusness (Tathata) and Buddha-nature have not yet escaped the source of suffering. Practicing giving to achieve perfection is much like tying oneself up without a rope. If you are a true monk, you must scatter the white clouds, break open the blue sky, stand across the three realms, and walk alone in the vast expanse. If not, you are just a mediocre person.』 He gave a shout.
The Master addressed the assembly, saying, 『Under the gate of a monk, it is not about quantity. When enlightened people meet, there is no need for eyewitness accounts. Only then do you know that raising the mallet and erecting the whisk is like throwing sand in the eyes. Winking and raising eyebrows are still dullards. Even if you understand directly, it is just a hammer without a hole. If you try to ponder, you are thousands of miles away.』 He struck the staff once.
When the Master was traveling, he stayed at the place of the monk Qiyin in Quanzhou.
馳書到京師。李駙馬宅。相看。尉問因甚麼到京。師云。專為院門馳書。尉云。適來悔伸一問。師云。駙馬慣得其便。尉便喝。師云。放過一著。尉云。再犯不容。師云。三十年後。有人舉在。
師到風穴。穴問。近離甚處。師云。東家。穴云。且喜沒交涉。師便喝。穴云。作家。師打一坐具。拂袖而出。穴云。未到風穴。與你三十棒了也。
瑞光專使。馳書上。師接書了。拈拄杖。問參頭。西祖不傳東土信。少林謾道付神光。書且拈卻。作么生是瑞光家風。使云。師叔在上。師指云。將頭不猛。帶累三軍。使云。和尚幸是大人。師云。兩重公案。且放過一著。
復問第二僧。你在瑞光。多少時。雲和尚著忙作么。師云。師子窟中無異獸。僧無語。師打一棒。
又問第三僧。你為甚麼。失卻本道公驗。雲和尚慣得其便。師云。一狀領過。且坐喫茶。
僧問。如何是祖師西來意。師云。白雲抱幽石。僧云。乞師再垂方便。師云。千里未是遠。
問如何是道。師云。蛇無頭不行。云如何是道中人。師云。行到水窮處。坐看云起時。
問孟常門下。劍客三千。鳳凰門下。又且如何。師云。不許夜行。云恁么則學人退身三步。師云。不是劍客。請莫相過。
問如何是道。師
【現代漢語翻譯】 現代漢語譯本： （一位禪）師送信到京師李駙馬的府宅。他們互相見面，尉（官職名）問（禪）師因為什麼來到京城。（禪）師說：『專門爲了院門送信。』尉說：『剛才後悔問了這一句。』（禪）師說：『駙馬慣於這樣做。』尉便呵斥。（禪）師說：『放過這一招。』尉說：『再犯不容。』（禪）師說：『三十年後，有人會提起這件事。』
（禪）師到風穴（地名，也是一位禪師的名號）。風穴（禪師）問：『最近從哪裡來？』（禪）師說：『東家。』風穴（禪師）說：『可喜的是沒有牽涉。』（禪）師便呵斥。風穴（禪師）說：『像個樣子。』（禪）師打了一下坐具，拂袖而出。風穴（禪師）說：『還沒到風穴，就該打你三十棒了。』
瑞光寺的專使，送信上來。（禪）師接過信，拿起拄杖，問參頭（僧官名）:『西祖（指達摩祖師）不傳東土信，少林寺白白地說付與神光（慧可）。信且放在一邊，怎麼是瑞光寺的家風？』專使說：『師叔在上。』（禪）師指著說：『將領不勇猛，連累三軍。』專使說：『和尚幸虧是大人大量。』（禪）師說：『兩重公案，且放過一招。』
又問第二個僧人：『你在瑞光寺，多久了？』（僧人）說：『和尚著急做什麼？』（禪）師說：『獅子窟中沒有異獸。』僧人無語。（禪）師打了一棒。
又問第三個僧人：『你為什麼，失去本道的公驗（通行憑證）？』（僧人）說：『和尚慣於這樣做。』（禪）師說：『一狀領過，且坐下喝茶。』
（有）僧人問：『如何是祖師西來意（達摩祖師從西方來到東方的真正用意）？』（禪）師說：『白雲抱幽石。』（僧人）說：『乞求（禪）師再次施加方便（開示）。』（禪）師說：『千里未是遠。』
（有）人問：『如何是道？』（禪）師說：『蛇無頭不行。』（有）人問：『如何是道中人？』（禪）師說：『行到水窮處，坐看云起時。』
（有）人問：『孟嘗君門下，劍客三千，鳳凰門下，又且如何？』（禪）師說：『不許夜行。』（有）人說：『那麼學生退身三步。』（禪）師說：『不是劍客，請不要相遇。』
（有）人問：『如何是道？』（禪）師
【English Translation】 English version: A (Zen) master sent a letter to the residence of the Imperial Son-in-Law Li in the capital. They met each other. The Commandant asked the (Zen) master why he had come to the capital. The (Zen) master said, 'Specifically to deliver a letter for the gate of the residence.' The Commandant said, 'I regret asking that question just now.' The (Zen) master said, 'The Imperial Son-in-Law is accustomed to doing this.' The Commandant then scolded him. The (Zen) master said, 'Let this one go.' The Commandant said, 'I won't tolerate a second offense.' The (Zen) master said, 'Thirty years from now, someone will bring this up.'
The (Zen) master arrived at Fengxue (place name, also the name of a Zen master). Fengxue (Zen master) asked, 'Where have you come from recently?' The (Zen) master said, 'The Eastern family.' Fengxue (Zen master) said, 'It's fortunate that there's no involvement.' The (Zen) master then scolded him. Fengxue (Zen master) said, 'Like a real practitioner.' The (Zen) master struck the meditation seat once and left, flicking his sleeves. Fengxue (Zen master) said, 'You haven't even arrived at Fengxue, and you already deserve thirty blows.'
A special envoy from Ruiguang Monastery delivered a letter. The (Zen) master received the letter, picked up his staff, and asked the Samtou (monastic title): 'The Western Patriarch (Bodhidharma) did not transmit a message to the Eastern Land, and Shaolin Monastery vainly claims to have entrusted it to Shenguang (Huike). Let's put the letter aside. What is the family style of Ruiguang Monastery?' The envoy said, 'Uncle-Master is above.' The (Zen) master pointed and said, 'If the general is not brave, it will implicate the entire army.' The envoy said, 'The monk is fortunate to be dealing with a magnanimous person.' The (Zen) master said, 'A double case, let's let this one go.'
He then asked the second monk, 'How long have you been at Ruiguang Monastery?' The (monk) said, 'Why is the monk in such a hurry?' The (Zen) master said, 'There are no unusual beasts in a lion's den.' The monk was speechless. The (Zen) master struck him once.
He then asked the third monk, 'Why did you lose your official document (travel permit) from your own path?' The (monk) said, 'The monk is accustomed to doing this.' The (Zen) master said, 'I'll take responsibility for the charge. Please sit down and have some tea.'
A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming from the West)?' The (Zen) master said, 'White clouds embrace secluded rocks.' The (monk) said, 'I beg the (Zen) master to bestow further expedient means (enlightenment).' The (Zen) master said, 'A thousand miles is not far.'
Someone asked, 'What is the Dao?' The (Zen) master said, 'A snake cannot move without a head.' Someone asked, 'What is a person of the Dao?' The (Zen) master said, 'Walk to where the water ends, sit and watch the clouds rise.'
Someone asked, 'Under Lord Mengchang's gate, there are three thousand swordsmen. What about under the Phoenix Gate?' The (Zen) master said, 'No night travel is allowed.' Someone said, 'Then this student will step back three paces.' The (Zen) master said, 'If you are not a swordsman, please do not meet.'
Someone asked, 'What is the Dao?' The (Zen) master
云。且莫詐明頭。云如何是道中人。師云。墮坑落塹。
問祖意教意。是同是別。師云。胡馬嘶北風。
舒州投子法宗道者(凡一)
僧問。如何是道者家風。師云。袈裟褁草鞋。云意旨如何。師云。赤腳下桐城。
越州天衣在禪師(凡二)
示眾云。摩竭掩室。鈍鳥棲蘆。毗耶杜詞。困魚止濼。少林面壁。待兔守株。天衣恁么道。還有分付處也無。良久云。他時豹變。后五日看。
僧問。祖祖相傳。傳祖印。師今得法。嗣何人。師云。人將語試。水將杖試。
郢州大陽警延禪師法嗣
郢州興陽剖禪師(凡四)
師在大陽。作園頭。種瓜。延問。甜瓜何時熟。師云。即今熟爛了也。延云。揀甜底摘來。師云。與甚麼人吃。延云。不入園者。師云。未審不入園者。還吃也無。延云。汝還識伊么。師云。雖然不識。不得不與。延笑云。去。
師臥疾次。延問是身如泡幻。泡幻中成辨。若無個泡幻。大事無由辦。若要大事辦。識取個泡幻。作么生。師云。猶是這邊事。延云。那邊事作么生。師云。匝地紅輪秀。海底不栽花。延笑云。乃爾惺惺耶。師喝云。將謂我忘卻。
示眾云。西來大道。理絕百非。句里投機。全乖妙旨。不已而已。有屈祖宗。豈況
【現代漢語翻譯】 現代漢語譯本 云：且莫自作聰明。問：『如何是道中人？』（什麼是修行之人？）師答：『墮坑落塹。』（掉進坑裡，落入溝壑。）
問：『祖意（禪宗祖師的意旨）教意（佛教的教義），是相同還是不同？』師答：『胡馬嘶北風。』（北方的馬在北風中嘶鳴。）
舒州投子法宗道者(凡一)
僧人問：『如何是道者家風？』（修行人的家風是怎樣的？）師答：『袈裟褁草鞋。』（用袈裟包裹著草鞋。）問：『意旨如何？』（其中有什麼含義？）師答：『赤腳下桐城。』（光著腳走下桐城。）
越州天衣在禪師(凡二)
開示大眾說：『摩竭（摩竭魚，象徵隱遁）掩室，鈍鳥棲蘆，毗耶（維摩詰，Vimalakirti）杜詞，困魚止濼（淺水），少林面壁（達摩祖師在少林寺面壁），待兔守株。』天衣我這樣說，還有什麼要交代的嗎？良久說：『他時豹變，后五日看。』（將來會有大的變化，五天後再看。）
僧人問：『祖祖相傳，傳祖印（禪宗的傳承），師父您現在得法，是繼承了哪位祖師？』師答：『人將語試，水將杖試。』（人們用言語來試探，用水用木杖來試探。）
郢州大陽警延禪師法嗣
郢州興陽剖禪師(凡四)
禪師在大陽，擔任園頭（菜園負責人），種植瓜果。警延（大陽警延禪師）問：『甜瓜何時熟？』師答：『即今熟爛了也。』（現在已經熟透了。）警延說：『揀甜底摘來。』（挑些甜的摘來。）師問：『與甚麼人吃？』（給什麼人吃？）警延說：『不入園者。』（不進入園子的人。）師問：『未審不入園者，還吃也無？』（不知道不進入園子的人，還能吃到嗎？）警延說：『汝還識伊么？』（你還認識他嗎？）師答：『雖然不識，不得不與。』（雖然不認識，也不得不給。）警延笑著說：『去。』（去吧。）
禪師臥病在床，警延問：『是身如泡幻，泡幻中成辨，若無個泡幻，大事無由辦，若要大事辦，識取個泡幻，作么生？』（這個身體如同水泡幻影，在水泡幻影中成就辨別，如果沒有這個水泡幻影，大事就沒有辦法成就，如果要成就大事，認識這個水泡幻影，該怎麼做？）師答：『猶是這邊事。』（這還是這邊的（相對的）事情。）警延問：『那邊事作么生？』（那邊的（絕對的）事情該怎麼做？）師答：『匝地紅輪秀，海底不栽花。』（遍地都是紅日的光輝，海底不種植花朵。）警延笑著說：『乃爾惺惺耶？』（你倒是很清醒啊！）師喝道：『將謂我忘卻。』（還以為我忘記了。）
開示大眾說：『西來大道，理絕百非，句里投機，全乖妙旨，不已而已，有屈祖宗，豈況
【English Translation】 English version Said, 'Don't pretend to be clever.' Asked, 'What is a person on the path?' The master replied, 'Falling into pits and ditches.'
Asked, 'Are the meaning of the Patriarch (the intention of the Zen patriarchs) and the meaning of the teachings (Buddhist doctrines) the same or different?' The master replied, 'The barbarian horse neighs in the north wind.'
Touzi Fazong, a Daoist of Shuzhou (Total 1)
A monk asked, 'What is the family style of a Daoist?' The master replied, 'A kasaya (monk's robe) wrapped around straw sandals.' Asked, 'What is the meaning of this?' The master replied, 'Barefoot down Tongcheng.'
Zen Master Zai of Tianyi in Yuezhou (Total 2)
Instructing the assembly, he said, 'Makara (a mythical sea creature, symbolizing reclusion) hides in its chamber, a dull bird nests in the reeds, Vimalakirti silences words, a trapped fish stops in shallow water, Bodhidharma faces the wall at Shaolin, waiting for a rabbit to guard a stump.' I, Tianyi, say this, is there anything else to be entrusted? After a long pause, he said, 'In the future, a leopard will transform; watch in five days.'
A monk asked, 'The Patriarchs transmit the Patriarchal Seal (the Zen lineage) from generation to generation. Now that you, Master, have attained the Dharma, who did you succeed?' The master replied, 'People test with words, water tests with a staff.'
Dharma Successor of Zen Master Jingyan of Dayang in Yingzhou
Zen Master Pou of Xingyang in Yingzhou (Total 4)
The master was at Dayang, working as a gardener, planting melons. Jingyan (Zen Master Jingyan of Dayang) asked, 'When will the sweet melons be ripe?' The master replied, 'They are ripe and rotten right now.' Jingyan said, 'Pick the sweet ones.' The master asked, 'Who will eat them?' Jingyan said, 'Those who do not enter the garden.' The master asked, 'I wonder, will those who do not enter the garden still eat them?' Jingyan said, 'Do you recognize them?' The master replied, 'Although I do not recognize them, I must give them some.' Jingyan smiled and said, 'Go.'
The master was sick in bed. Jingyan asked, 'This body is like a bubble and a phantom; discrimination arises within the bubble and phantom. If there were no bubble and phantom, great matters could not be accomplished. If you want to accomplish great matters, recognize this bubble and phantom. How should you do it?' The master replied, 'That is still this side's affair.' Jingyan asked, 'What about that side's affair?' The master replied, 'The red sun shines all over the earth; no flowers are planted at the bottom of the sea.' Jingyan smiled and said, 'So you are awake!' The master shouted, 'I thought I had forgotten!'
Instructing the assembly, he said, 'The Great Way from the West, its principle transcends all right and wrong. To seek opportunity in words completely misses the subtle meaning. To stop or not to stop is to wrong the Patriarchs, let alone
忉忉。有何所益。雖然如是。事無一向。且於唱教門中。通一線道。大家商量。
僧問。娑竭出海龍宮震。覿面相呈事若何。師云。金翅鳥王當宇宙。箇中誰是出頭人。云忽遇出頭時。又作么生。師云。似鶻提鳩。君不信。髑髏前驗始知真。云恁么則叉手當胸。退身有分去也。師云。須彌腳下烏龜子。莫待重遭點額回。
舒州投子義青禪師(凡六)
青社李氏子。
謁浮山遠禪師。經三載。
遠一日問云。外道問佛。不問有言。不問無言。世尊默然。如何。青擬開口。遠遽以手掩師口。師於此大悟。遂作禮。遠云。汝妙悟玄機那。師云。設有妙悟。也須吐卻。
時孜侍者在旁。云。青華巖。今日如病得汗。師回顧孜云。合取狗口。汝更忉忉。我即便驅。
遠后以大陽直裰皮履。付師。囑云。代吾。續洞上宗風。
示眾云。若論此事。如鸞鳳衝霄。不留其跡。羚羊掛角。那覓其蹤。金龍不守于寒潭。玉兔豈棲於丹影。其或主賓若立。須威音路外搖頭。問答言陳。仍玄路傍提為唱。若能如是。猶在半途。更乃凝眸。不勞相見。
示眾云。默沉陰界。語落深坑。擬著則天地懸殊。棄之則千生萬劫。洪波浩渺。白浪滔天。鎮海明珠。在誰收掌。良久。卓拄杖云。百雜
【現代漢語翻譯】 現代漢語譯本 忉忉（喋喋不休）。有何益處？雖然如此，事情沒有絕對的。姑且在唱教的門徑中，打通一條道路，大家一起商量。
僧人問：『娑竭羅龍宮（Sāgara-nāgarāja，海龍王）震動，面對面相見時，事情會怎樣？』 禪師說：『金翅鳥王（Garuda，一種神鳥）當宇宙，其中誰是出頭之人？』 僧人說：『忽然遇到出頭之時，又該如何？』 禪師說：『像老鷹抓鴿子。你不相信，看看墳墓前的屍骨就知真假。』 僧人說：『既然這樣，那麼我叉手當胸，退身離開了。』 禪師說：『須彌山（Sumeru，佛教宇宙中心）腳下的烏龜，不要等到再次被點額才回頭。』
舒州投子義青禪師（共六則）
青社李氏之子。
拜謁浮山遠禪師，經過三年。
遠禪師一日問道：『外道問佛，不問有言，不問無言，世尊默然，如何？』 義青禪師剛要開口，遠禪師立即用手摀住他的嘴。義青禪師於此大悟，於是作禮。遠禪師說：『你巧妙地領悟了玄機嗎？』 義青禪師說：『即使有巧妙的領悟，也必須吐出來。』
當時孜侍者在旁邊，說：『青華巖，今天好像病了出了汗。』 義青禪師回頭對孜侍者說：『閉上你的狗嘴！你再喋喋不休，我立刻趕你走。』
遠禪師後來將大陽直裰（一種僧衣）、皮鞋交給義青禪師，囑咐說：『你代替我，延續洞山宗（Caodong school，禪宗五家之一）的宗風。』
示眾說：『若論此事，如鸞鳳衝上雲霄，不留下痕跡；羚羊掛角，無法尋覓軌跡。金龍不棲息于寒潭，玉兔豈會棲息于丹影之中？如果主賓對立，必須在威音王佛（Vimalakirti，過去佛）路外搖頭；問答言語陳述，仍然在玄路旁邊提唱。如果能夠這樣，還在半途之中。更要凝神注目，不勞相見。』
示眾說：『沉默沉入陰界，言語落入深坑。想要執著，則天地懸殊；想要拋棄，則千生萬劫。洪波浩渺，白浪滔天，鎮海明珠，在誰手中掌握？』 良久，卓拄杖說：『百雜碎。』
【English Translation】 English version Chatter, chatter. What benefit is there? Although it is so, things are not absolute. Let's open up a path in the gate of teaching and discuss it together.
A monk asked: 'Sāgara-nāgarāja's (Ocean Dragon King) palace trembles. When facing each other, what will happen?' The Zen master said: 'The Garuda (a mythical bird) dominates the universe. Who is the one to step forward?' The monk said: 'If suddenly encountering the time to step forward, what should be done?' The Zen master said: 'Like a hawk catching a pigeon. If you don't believe it, look at the bones in front of the graves to know the truth.' The monk said: 'If so, then I will put my hands together in front of my chest and retreat.' The Zen master said: 'The turtle under Mount Sumeru (the center of the Buddhist universe), don't wait until you are marked on the forehead again before turning back.'
Zen Master Yiqing of Touzi in Shuzhou (six items in total)
The son of the Li family of Qingshe.
He visited Zen Master Fushan Yuan and spent three years there.
One day, Zen Master Yuan asked: 'A heretic asked the Buddha, not asking about existence, not asking about non-existence, the World-Honored One remained silent. What about that?' As Yiqing Zen Master was about to speak, Zen Master Yuan immediately covered his mouth with his hand. Yiqing Zen Master had a great enlightenment at this point, and then made a bow. Zen Master Yuan said: 'Have you subtly realized the profound mystery?' Yiqing Zen Master said: 'Even if there is a subtle realization, it must be spat out.'
At that time, the attendant Zi was nearby and said: 'Qinghua Rock, today it seems like it's sick and sweating.' Yiqing Zen Master turned around and said to the attendant Zi: 'Shut your dog mouth! If you chatter again, I will immediately drive you away.'
Later, Zen Master Yuan gave the Dayang zhiduo (a type of monk's robe) and leather shoes to Yiqing Zen Master and instructed him: 'Replace me and continue the Caodong school's (one of the five houses of Zen) tradition.'
He addressed the assembly, saying: 'If we discuss this matter, it is like a phoenix soaring into the sky, leaving no trace; like an antelope hanging its horns, there is no way to find its tracks. The golden dragon does not dwell in the cold pool, how could the jade rabbit dwell in the crimson shadow? If the host and guest stand opposed, one must shake one's head outside the path of Vimalakirti Buddha (a past Buddha); question and answer, still propound it beside the mysterious path. If one can be like this, one is still halfway there. One must further concentrate one's gaze, without the need to meet.'
He addressed the assembly, saying: 'Silence sinks into the realm of darkness, words fall into a deep pit. If you try to grasp it, heaven and earth are vastly different; if you try to abandon it, it's thousands of lives and kalpas. The vast waves are boundless, the white waves are滔天, the sea-pacifying pearl, in whose hands is it held?' After a long silence, he struck his staff and said: 'A hundred miscellaneous fragments.'
碎。
示眾云。孤村陋店。莫掛瓶盂。祖佛玄關。橫身直過。早是蘇秦觸塞。求路難回。項主。臨江。何逃困命。禪德。到這裡。進則落於天魔。退則沉于鬼趣。不進不退。正在死水中。諸仁者。作么生。得平穩去。良久云。任從三尺雪。難壓寸靈松。
示眾云。諸佛出世。應病施方。祖師西來。守株待兔。直饒全提舉唱。猶如鑿壁偷光。設使盡令施行。大似空中擲劍。何故。不見古人道。不用求真。唯須息見。諸仁者。且道。息個甚麼見。良久云。靈云不悟桃花旨。空使玄沙暗皺眉。
示眾云。若論此事。如魚遁深淵。必招釣客。玉埋荊谷。何逆求人。所以刖足楚城。煙波渭水。蓋謂不守平常。致見如是。此日白雲滿谷。淥水浮煙。瑞鳥驚晨。山光眩日。觸事無私。有何不可。雖然如是。更須無手能遮目。釣魚不犯竿。
慧州羅浮如禪師(凡一)
大陽問師。你甚處人。師云。益州。陽云。此去多少。師云。五千里。延云。你與么來。還曾踏著么。師云。不曾踏著。陽云。汝解騰空那。師云。不解騰空。陽云。爭得到這裡。師云。步步不迷方。隨身無辨處。陽云。汝得超方三昧耶。師云。聖心不可得。三昧豈彰名。陽云。如是如是。汝應信。此即本體全彰。理事不二。善自護持。
【現代漢語翻譯】 現代漢語譯本 開示大眾說：『偏僻的村莊簡陋的客店，不必掛著瓶瓶罐罐。祖師和佛的玄妙關隘，要橫著身子直接通過。早就如同蘇秦遊說失敗，想要回頭也難。項羽即使佔據江東，又怎能逃脫困厄的命運？各位禪者，到了這裡，前進就會落入天魔的圈套，後退就會沉溺於鬼道的趣味。不進不退，正像在死水中一樣。各位仁者，要怎樣才能平穩地過去呢？』停頓了很久，說：『任憑三尺厚的雪，也難以壓倒一寸高的靈松。』
開示大眾說：『諸佛出世，是根據病癥來施用藥方。祖師從西邊來，是像守著樹樁等待兔子一樣。即使完全地提倡和舉揚，也好像在墻壁上鑿洞偷光一樣。縱然全部都施行，也好像在空中投擲劍一樣。』為什麼呢？因為不見古人說：『不用去追求真理，只需要停止各種見解。』各位仁者，那麼，要停止什麼樣的見解呢？』停頓了很久，說：『靈云沒有領悟桃花的旨意，白白地讓玄沙暗自皺眉。』
開示大眾說：『如果談論這件事，就像魚兒逃入深淵，必定會招來釣魚的人；美玉埋在荊山的山谷里，又何必逆向地去尋求別人呢？所以被砍斷腳的卞和困在楚國的都城，呂尚隱居在渭水邊。都是因為不守平常，才導致了這樣的境地。今天白雲佈滿山谷，碧綠的水面漂浮著霧氣，吉祥的鳥兒驚醒了清晨，山上的光彩照得人眼花繚亂。接觸任何事物都沒有私心，有什麼不可以的呢？雖然是這樣，更需要沒有手也能遮住眼睛的本領，釣魚而不觸動魚竿。』
慧州羅浮如禪師（共一條）
大陽禪師問如禪師：『你是哪裡人？』如禪師說：『益州人。』大陽禪師說：『從那裡到這裡有多少路程？』如禪師說：『五千里。』大陽禪師說：『你這樣來，可曾真正地踩在實地上嗎？』如禪師說：『不曾真正地踩在實地上。』大陽禪師說：『你懂得騰空嗎？』如禪師說：『不懂得騰空。』大陽禪師說：『那怎麼到達這裡的？』如禪師說：『每一步都沒有迷失方向，隨身也沒有分辨處所的念頭。』大陽禪師說：『你得到了超方三昧（超越常規的禪定）了嗎？』如禪師說：『聖人的心不可執著，三昧又怎麼能彰顯其名呢？』大陽禪師說：『是這樣，是這樣。你應該相信，這就是本體完全顯現，理和事沒有分別。好好地守護保持它。』
【English Translation】 English version The master addressed the assembly, saying: 'In a desolate village and a humble inn, there's no need to hang up bottles and bowls. The mysterious gateway of the Patriarchs and Buddhas should be crossed directly and boldly. It's already like Su Qin (a strategist of the Warring States period) failing in his persuasion, finding it difficult to turn back. Xiang Yu (a warlord who fought for supremacy after the Qin dynasty), even occupying Jiangdong (area south of the Yangtze River), how could he escape his doomed fate? Zen practitioners, arriving at this point, advancing leads to falling into the trap of heavenly demons, retreating leads to sinking into the pleasures of ghostly realms. Neither advancing nor retreating is like being in stagnant water. All of you, how can you pass through peacefully?' After a long pause, he said: 'Let the three feet of snow fall as it may, it's hard to suppress the inch-high spiritual pine.'
The master addressed the assembly, saying: 'The Buddhas appear in the world, prescribing remedies according to the illness. The Patriarchs came from the West, like waiting by a tree stump for a rabbit. Even if you completely advocate and uplift, it's like chiseling a hole in the wall to steal light. Even if you fully implement it, it's like throwing a sword into the air.' Why is that? Because you don't see the ancients saying: 'There's no need to seek truth, only to cease views.' All of you, what kind of views should be ceased?' After a long pause, he said: 'Lingyun (a Zen master) didn't understand the meaning of the peach blossoms, causing Xuansha (another Zen master) to frown in vain.'
The master addressed the assembly, saying: 'If we discuss this matter, it's like a fish escaping into the deep abyss, inevitably attracting anglers; jade buried in the valleys of Jing Mountain, why seek others against the grain? Therefore, Bian He (who presented jade) with his feet cut off was trapped in the capital of Chu, and Lü Shang (a strategist) lived in seclusion by the Wei River. It's all because they didn't abide by the ordinary that they ended up in such situations. Today, white clouds fill the valley, green waters float with mist, auspicious birds startle the dawn, and the mountain light dazzles the sun. Touching things without selfishness, what's impossible? Although it's like this, one still needs the ability to cover the eyes without hands, and to fish without touching the rod.'
Zen Master Ru of Luofu Mountain in Huizhou (Total of one)
Great Yang asked the master: 'Where are you from?' The master said: 'Yizhou.' Yang said: 'How far is it from there?' The master said: 'Five thousand miles.' Yang said: 'Coming this way, have you ever truly stepped on solid ground?' The master said: 'I have never truly stepped on solid ground.' Yang said: 'Do you understand levitation?' The master said: 'I do not understand levitation.' Yang said: 'Then how did you get here?' The master said: 'Each step was without losing direction, and there was no thought of distinguishing places.' Yang said: 'Have you attained the Samadhi (state of meditative consciousness) that transcends direction?' The master said: 'The mind of a sage cannot be grasped, how can Samadhi reveal its name?' Yang said: 'So it is, so it is. You should believe that this is the complete manifestation of the essence, and that principle and phenomena are not separate. Take good care to protect and maintain it.'
西川雲頂鵬禪師(凡二)
僧問。如何是大疑底人。師云。畢缽巖中。面面相覷。云如何是不疑底人。師云。如是我聞。須彌粉碎。
僧問。祖意教意。是同是別。師云。達磨逢梁武。摩騰遇漢明。
青原下第十二世
廬州棲賢澄諟禪師法嗣
湖州西余體柔禪師(凡一)
示眾云。一人把火。自燼其身。一人抱冰。橫死於路。進前即觸途成滯。退後即噎氣填胸。直得上天無路。入地無門。如今已不奈何也。良久云。待得雪消去。自然春到來。
洪州云居曉舜禪師法嗣
建康府蔣山法泉禪師(凡二)
隋州時氏子。
上堂。僧問。達磨未來時如何。師云。月明東嶺上。云來后如何。師云。黃河徹底清。
云祖師面壁。意旨如何。師云。撐天拄地。云便恁么去時如何。師云。落七落八 師乃云。諸仁者。問話得也未。相挨相拶。進前退後。口裡喃喃地。圖個甚麼。將謂宗門。合有恁么說話。諸人敗闕。終可帶累山僧。亦無分雪處。何故。諸人未發問時。猶較些子。才出頭來。便沒交涉。不見。摩竭國內。土曠人稀。少室巖前。風高月冷。到這裡。豈假三寸。方解辨明。所以道。諸佛不出世。祖師不西來。馬鳴龍樹不敢商量。海藏龍宮。不能詮
【現代漢語翻譯】 現代漢語譯本 西川雲頂鵬禪師(凡二) 僧問：『如何是大疑底人？』師云：『畢缽巖中，面面相覷。』云：『如何是不疑底人？』師云：『如是我聞，須彌粉碎。』（畢缽巖：Pipala Cave，佛陀曾經居住的地方；如是我聞：Thus have I heard，佛經開頭的常用語；須彌：Mount Sumeru，佛教宇宙觀中的聖山） 僧問：『祖意教意，是同是別？』師云：『達磨逢梁武，摩騰遇漢明。』（達磨：Bodhidharma，禪宗初祖；梁武：Emperor Wu of Liang，南北朝時期梁朝的皇帝；摩騰：Kāśyapa Mātanga，東漢時期來華傳教的僧侶；漢明：Emperor Ming of Han，東漢時期的皇帝） 青原下第十二世 廬州棲賢澄諟禪師法嗣 湖州西余體柔禪師(凡一) 示眾云：『一人把火，自燼其身；一人抱冰，橫死於路。進前即觸途成滯，退後即噎氣填胸。直得上天無路，入地無門。如今已不奈何也。』良久云：『待得雪消去，自然春到來。』 洪州云居曉舜禪師法嗣 建康府蔣山法泉禪師(凡二) 隋州時氏子。 上堂。僧問：『達磨未來時如何？』師云：『月明東嶺上。』云：『來后如何？』師云：『黃河徹底清。』 云：『祖師面壁，意旨如何？』師云：『撐天拄地。』云：『便恁么去時如何？』師云：『落七落八。』師乃云：『諸仁者，問話得也未？相挨相拶，進前退後，口裡喃喃地，圖個甚麼？將謂宗門，合有恁么說話。諸人敗闕，終可帶累山僧，亦無分雪處。何故？諸人未發問時，猶較些子。才出頭來，便沒交涉。不見，摩竭國內，土曠人稀；少室巖前，風高月冷。到這裡，豈假三寸，方解辨明。所以道，諸佛不出世，祖師不西來，馬鳴龍樹不敢商量，海藏龍宮，不能詮。』（達磨：Bodhidharma，禪宗初祖；摩竭：Magadha，古印度王國；馬鳴：Aśvaghoṣa，佛教哲學家；龍樹：Nāgārjuna，佛教哲學家）
【English Translation】 English version Zen Master Peng of Yunding Mountain in Xichuan (Part Two) A monk asked, 'What is a person of great doubt like?' The Master said, 'In Pipala Cave (Pipala Cave, where the Buddha once resided), they stare at each other.' The monk asked, 'What is a person without doubt like?' The Master said, 'Thus have I heard (Thus have I heard, a common phrase at the beginning of Buddhist scriptures), Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology) is shattered.' A monk asked, 'Are the Patriarch's intention and the teachings the same or different?' The Master said, 'Bodhidharma (Bodhidharma, the first patriarch of Zen) met Emperor Wu of Liang (Emperor Wu of Liang, the emperor of the Liang dynasty during the Northern and Southern Dynasties period), and Kāśyapa Mātanga (Kāśyapa Mātanga, a monk who came to China to spread Buddhism during the Eastern Han Dynasty) met Emperor Ming of Han (Emperor Ming of Han, the emperor of the Eastern Han Dynasty).' The twelfth generation after Qingyuan Dharma successor of Zen Master Chengshi of Qixian Temple in Luzhou Zen Master Rou of Xiyu in Huzhou (Part One) He addressed the assembly, saying, 'One person holds fire and burns himself to ashes; another embraces ice and dies on the road. Advancing leads to obstacles everywhere, retreating leads to suffocation. Truly, there is no way to ascend to heaven, no door to enter the earth. Now, there is nothing to be done.' After a long pause, he said, 'When the snow melts away, naturally spring will arrive.' Dharma successor of Zen Master Xiaoshun of Yunju Mountain in Hongzhou Zen Master Faquan of Jiangshan Mountain in Jiankang Prefecture (Part Two) A member of the Shi family from Suizhou. Ascending the Dharma hall, a monk asked, 'What was it like before Bodhidharma (Bodhidharma, the first patriarch of Zen) came?' The Master said, 'The moon is bright on the eastern ridge.' The monk asked, 'What is it like after he came?' The Master said, 'The Yellow River is clear to the bottom.' The monk said, 'What is the meaning of the Patriarch facing the wall?' The Master said, 'Supporting the sky and propping up the earth.' The monk said, 'What about going on like this?' The Master said, 'Falling seven, falling eight.' The Master then said, 'Virtuous ones, have you understood the questioning or not? Pushing and shoving each other, advancing and retreating, muttering in your mouths, what are you plotting? Thinking that the Zen school should have such talk. Your failures will ultimately implicate this mountain monk, and there will be no way to exonerate me. Why? When you haven't asked questions, it's still a little better. As soon as you come forward, there's no connection. Don't you see, in the country of Magadha (Magadha, an ancient Indian kingdom), the land is vast and the people are few; before Shaoshi Rock, the wind is high and the moon is cold. Arriving here, how can it be that only with three inches (referring to the tongue) can one discern clearly? Therefore, it is said that the Buddhas do not appear in the world, the Patriarchs do not come from the West, Aśvaghoṣa (Aśvaghoṣa, a Buddhist philosopher) and Nāgārjuna (Nāgārjuna, a Buddhist philosopher) dare not discuss it, and the Dragon Palace in the sea cannot explain it.'
注。雖然如是。若是明眼漢。一點也瞞他不得。後學初機。卒難摸索。今日判府侍郎。為佛法主。山僧得與諸人相見。大眾。如今忽有人問。如何是相見底事。向他道甚麼。莫有道得底么。出來。露個訊息看。山僧為汝證明。若也未知。今日已是隱藏不得。為諸人一時說破。乃擘開胸云。一時記取。
示眾云。要去不得去。要住不得住。打破大散關。脫卻娘生褲。諸仁者。到臘月三十日。且道。用個甚麼。良久云。柳絮隨風。自西自東。
處州慈雲修慧禪師(凡四)
示眾云。若論此事。唯佛與佛。乃能知之。諸人還知么。慈雲今日。開大智門。入總持藏。示汝諸人。無價珍去。諸人還識么。拈起拄杖云。這個豈不是無價珍。一人有一個。自是諸人。不肯承當。若承當去。頭頭應用。取捨自由。十二時中。受用不盡。若用不得。一任懷寶迷邦。向外馳求。踏破草鞋。虛生浪死。卓拄杖一下。
示眾云。大眾會么。五月十五。即不問。且道。葫蘆里走馬一句。作么生道。直饒道得。也是渴鹿趁陽焰。
示眾云。菩提達磨。口能招禍。聖諦義中。梁王勘破。歸到少林。九年壁坐。退己讓人。萬無一個。
僧問。牛頭未見四祖時如何。師云。青山藏不得。云見后如何。師云。明月卻相
【現代漢語翻譯】 現代漢語譯本：注意。雖然是這樣，但如果是明眼人，一點也瞞不了他。後來的學習者初入門徑，很難摸索。今天判府侍郎作為佛法的主持，山僧得以和各位相見。大眾，現在如果忽然有人問，『什麼是相見這件事的根本？』 你們要對他說什麼？有沒有能說得出來的？出來，透露個訊息看看。山僧為你們證明。如果還不知道，今天已經是隱藏不住了，為各位一時說破。於是敞開胸懷說，『一時記住。』
開示大眾說：『要離開卻不能離開，要停留卻不能停留。打破大散關，脫掉娘生褲。』各位仁者，到了臘月三十，你們說，用什麼來應對？良久說，『柳絮隨風，自西自東。』
處州慈雲修慧禪師(凡四)
開示大眾說：『如果談論這件事，只有佛與佛，才能瞭解它。各位還了解嗎？慈雲今天，打開大智慧之門，進入總持之藏，向你們展示無價的珍寶。』各位還認識嗎？拿起拄杖說：『這個難道不是無價的珍寶嗎？每個人都有一個，只是各位，不肯承擔。如果承擔了，處處都能應用，取捨自由，十二時辰中，受用不盡。如果用不了，就任憑你懷抱珍寶迷失在異國他鄉，向外奔波尋求，踏破草鞋，虛度一生，白白死去。』用拄杖敲了一下。
開示大眾說：『大眾明白嗎？五月十五，暫且不問。那麼，『葫蘆里走馬』這句話，怎麼說？』即使說得出來，也是渴鹿追逐陽焰。』
開示大眾說：『菩提達磨（Bodhidharma，印度禪宗始祖），口能招禍。在聖諦義中，被梁武帝（Emperor Wu of Liang）勘破。回到少林寺，九年面壁而坐。退讓克己，卻沒有一個人能做到。』
有僧人問：『牛頭（Niutou，牛頭法融禪師）未見四祖（Fourth Patriarch，道信禪師）時如何？』 師父說：『青山藏不住。』 又問：『見后如何？』 師父說：『明月卻相互輝映。』
【English Translation】 English version: Note. Although it is so, if one is clear-eyed, nothing can be hidden from him. For later learners who are just beginning, it is difficult to explore. Today, the Prefect Vice Minister is the host of the Buddha Dharma, and this mountain monk is able to meet with everyone. Great assembly, now if someone suddenly asks, 'What is the fundamental matter of meeting?' What would you say to him? Is there anyone who can say it? Come out and reveal some news. This mountain monk will prove it for you. If you still don't know, it cannot be hidden today, and I will reveal it to everyone at once. Then, opening his chest, he said, 'Remember it at once.'
Instructing the assembly, he said: 'Wanting to leave but unable to leave, wanting to stay but unable to stay. Break through the Da San Pass, take off the birth-given pants.' All you benevolent ones, when it comes to the thirtieth day of the twelfth month, tell me, what will you use to deal with it? After a long pause, he said, 'Willow catkins follow the wind, from west to east.'
Chan Master Ci Yun Xiu Hui of Chu Prefecture (Four in total)
Instructing the assembly, he said: 'If we discuss this matter, only Buddhas can know it. Do you all understand? Today, Ci Yun opens the gate of great wisdom, enters the treasury of total retention, and shows you all priceless treasures.' Do you all recognize them? Picking up his staff, he said, 'Isn't this a priceless treasure? Everyone has one, but you all are unwilling to accept it. If you accept it, you can use it everywhere, freely taking and discarding, and you will enjoy it endlessly throughout the twelve periods of the day. If you cannot use it, then let yourself embrace treasures and be lost in a foreign land, running around seeking externally, wearing out your straw sandals, wasting your life, and dying in vain.' He struck the staff once.
Instructing the assembly, he said: 'Does the assembly understand? The fifteenth day of the fifth month, I won't ask for now. Then, how do you say the phrase 'a horse running in a gourd'?' Even if you can say it, it is still like a thirsty deer chasing heat haze.'
Instructing the assembly, he said: 'Bodhidharma (菩提達磨), his mouth can invite disaster. In the meaning of the Holy Truth, he was seen through by Emperor Wu of Liang (梁武帝). Returning to Shaolin Temple, he sat facing the wall for nine years. Retreating and yielding to others, there is not a single person who can do it.'
A monk asked: 'What was it like when Niutou (牛頭) had not yet seen the Fourth Patriarch (四祖)?' The Master said: 'The green mountains cannot hide it.' He asked again: 'What was it like after seeing him?' The Master said: 'The bright moon reflects each other.'
容。
越州天衣義懷禪師法嗣
東京法雲圓通法秀禪師(凡七)
秦州隴城辛氏子也。通諸經論。久習華嚴。
一日嘆曰。吾觀善財。始見文殊。復過百一十城。事五十三知識。又聞。達磨西來。老盧南去。教外別傳。無上心印。吾豈止方隅。滯性相之宗耶。
因棄所業。束裝南遊。徑往天衣。謁懷禪師。懷問曰。座主講甚麼經。師云。粗習華嚴。懷云。華嚴以何為宗。師云。以法界為宗。懷云。法界以何為宗。師云。以心為宗。懷云。心以何為宗。師不能加答。懷云。毫𨤲有差。天地懸隔。汝當自看。會有省發耳。
后十七日。聞僧舉。白兆問報慈雲。情生智隔。想變體殊。情未生時如何。慈雲隔。師於此大悟。直詣方丈。陳所證。懷喜云。前後座主。唯汝一人。真大法器。吾宗異日。在汝行矣。
師遂服勤八年餘。天衣推為導首。
后出世舒之四面。最後住本山。而終老焉。
示眾。舉古云。見一則瞎汝眼。知一則翳汝眼。翳生則天上人間。瞎卻則三頭六臂。師云。既是翳生。為甚麼天上人間。既是瞎卻。為甚麼三頭六臂。山僧即不然。翳生則長連床上。伸腳打睡。都莫以道為懷。瞎卻則朝打三千。暮打八百。且道。還有得失也無。良久云。可知禮也。
【現代漢語翻譯】 現代漢語譯本 越州天衣義懷禪師（Yue Zhou Tianyi Yihuai Chanshi）的法嗣
東京法雲圓通法秀禪師（Dongjing Fayun Yuantong Faxiu Chanshi）（共七位）
秦州隴城辛氏之子。通曉各種經論，長期研習《華嚴經》（Huayan Jing）。
一日嘆息道：『我觀善財童子（Shancai Tongzi），始見文殊菩薩（Wenshu Pusa），又經過一百一十座城，參訪五十三位善知識。又聽說，達磨祖師（Damo Zushi）西來，六祖慧能（Lao Lu）南去，教外別傳，無上心印。我難道要侷限於一隅，滯留在性相之宗嗎？』
於是放棄所學，收拾行裝南遊，直接前往天衣寺（Tianyi Temple），拜見義懷禪師（Yihuai Chanshi）。義懷禪師問道：『座主講什麼經？』法秀禪師說：『粗略地學習《華嚴經》。』義懷禪師問：『《華嚴經》以什麼為宗旨？』法秀禪師說：『以法界（Fajie）為宗旨。』義懷禪師問：『法界以什麼為宗旨？』法秀禪師說：『以心為宗旨。』義懷禪師問：『心以什麼為宗旨？』法秀禪師不能回答。義懷禪師說：『稍微有一點差錯，就如同天地懸隔。你應該自己好好參看，會有所領悟的。』
後來過了十七天，聽到僧人說：『白兆（Baizhao）問報慈雲（Bao Ciyun），情生智隔，想變體殊，情未生時如何？』慈雲（Ciyun）答：『隔。』法秀禪師於此大悟，直接前往方丈室，陳述所證悟的道理。義懷禪師高興地說：『以前的座主，只有你一人，真是大法器。我的宗派將來就靠你發揚光大了。』
法秀禪師於是服侍義懷禪師八年多，天衣寺（Tianyi Temple）推舉他為首座。
後來出世在舒州的四面山（Simian Mountain），最後住在本山，在那裡終老。
示眾時，舉古人云：『見一則瞎汝眼，知一則翳汝眼。翳生則天上人間，瞎卻則三頭六臂。』法秀禪師說：『既然是翳生，為什麼天上人間？既然是瞎卻，為什麼三頭六臂？老僧我就不一樣，翳生則在長連床上，伸腳打睡，都不要把道放在心上。瞎卻則早上打三千，晚上打八百。且說，還有得失嗎？』良久，說：『可知禮也。』
【English Translation】 English version Successor of Zen Master Yihuai (Yihuai Chanshi) of Tianyi (Tianyi Temple) in Yuezhou (Yue Zhou).
Zen Master Faxiu (Faxiu Chanshi) of Fayun Yuantong (Fayun Yuantong Temple) in Dongjing (Dongjing) (Total of seven).
He was a son of the Xin family from Longcheng (Longcheng) in Qinzhou (Qinzhou). He was well-versed in various sutras and treatises, and had long studied the Avatamsaka Sutra (Huayan Jing).
One day, he sighed and said, 'I observe Sudhana (Shancai Tongzi), who first saw Manjushri Bodhisattva (Wenshu Pusa), and then passed through one hundred and ten cities, serving fifty-three good advisors. I also heard that Bodhidharma (Damo Zushi) came from the West, and Lao Lu (Huineng) went to the South, transmitting a special transmission outside the teachings, the unsurpassed mind-seal. Should I be confined to one corner, lingering in the school of characteristics and appearances?'
Therefore, he abandoned his studies, packed his bags, and traveled south, going directly to Tianyi Temple (Tianyi Temple) to visit Zen Master Yihuai (Yihuai Chanshi). Yihuai asked, 'What sutra does the lecturer expound?' Faxiu said, 'I have roughly studied the Avatamsaka Sutra (Huayan Jing).' Yihuai asked, 'What is the principle of the Avatamsaka Sutra (Huayan Jing)?' Faxiu said, 'The Dharmadhatu (Fajie).' Yihuai asked, 'What is the principle of the Dharmadhatu (Fajie)?' Faxiu said, 'The mind.' Yihuai asked, 'What is the principle of the mind?' Faxiu could not answer. Yihuai said, 'A slight difference is like heaven and earth apart. You should look into it yourself, and you will have an awakening.'
Later, seventeen days later, he heard a monk say, 'Baizhao (Baizhao) asked Bao Ciyun (Bao Ciyun), 'When emotion arises, wisdom is obstructed; when thought changes, the substance is different. What is it like before emotion arises?'' Ciyun (Ciyun) answered, 'Obstructed.' Faxiu had a great awakening at this point and went directly to the abbot's room to present his realization. Yihuai happily said, 'Among the previous lecturers, you are the only one who is a true vessel of the great Dharma. My school will be carried forward by you in the future.'
Faxiu then served Yihuai for more than eight years, and Tianyi Temple (Tianyi Temple) recommended him as the head seat.
Later, he came forth into the world at Simian Mountain (Simian Mountain) in Shuzhou (Shuzhou), and finally lived and died at this mountain.
When addressing the assembly, he quoted an ancient saying: 'Seeing one blinds your eye; knowing one obscures your eye. When obscuration arises, there is heaven and earth; when blindness occurs, there are three heads and six arms.' Faxiu said, 'Since there is obscuration, why is there heaven and earth? Since there is blindness, why are there three heads and six arms? The old monk is not like that. When obscuration arises, I stretch my legs and sleep on the long bed, not keeping the Way in mind at all. When blindness occurs, I hit three thousand in the morning and eight hundred in the evening. Tell me, is there any gain or loss?' After a long silence, he said, 'It is knowable through propriety.'
示眾云。單傳心印。過犯彌天。祖師玄言。如何宣說。打鼓上來。成得什麼。良久云。直饒動地雨花。爭如歸堂向火。參。
示眾云。多能多慮。轉不相應。絕言絕慮。無處不通。拈起拄杖云。直饒向這裡。見得祖師。正好吃山僧拄杖。若也棒頭取證。猶在半途。作么生是究竟一句。良久云。常憶江南三月里。鷓鴣啼處百花香。
示眾云。道士倒騎驢。猻猢系露柱。蝦䗫跳上天。烏龜縮頭去。棲賢也欲放過。又恐不分緇素。卻被諸方檢點。驀拈拄杖云。非但諸方。便是棲賢拄杖。也自不甘。擊繩床一下。
示眾云。少林九年冷坐。卻被神光覷破。如今玉石難分。只得麻纏紙里。還會么。笑我者多。哂我者少。
示眾云。看風使帆。正是隨波逐波。截斷眾流。未免依前滲漏。量才補職。甯越短長。買帽相頭。難為恰好。直饒上不見天。下不見地。東西不辨。南北不分。有甚麼用處。任是純鋼打就。生鐵鑄成。也須額頭汗出。總不恁么。又且如何商量。良久云。赤心片片。誰知得笑殺黃梅石女兒。
示眾云。衲僧家。高揖釋迦。不拜彌勒。未為分外。只如半偈亡軀。一句投火。又圖個甚麼。良久云。彼彼住山人。何須更說破。
杭州佛日智才禪師(凡一)
示眾云。
【現代漢語翻譯】 現代漢語譯本： 開示大眾說：『單獨傳授心印（以心傳心，不立文字）。過錯像天一樣大。祖師的玄妙語言，如何宣說呢？』敲鼓上來，又能成就什麼呢？停頓了很久說：『即使感動天地，天降雨花，也比不上回到禪堂向火取暖。』參！
開示大眾說：『能力越多，思慮越多，反而越不相應。斷絕言語，斷絕思慮，無處不通達。』拿起拄杖說：『即使在這裡，見到了祖師，正好吃老僧的拄杖。如果從棒頭上求證，還在半路上。』怎麼才是究竟的一句呢？停頓了很久說：『常常憶起江南三月里，鷓鴣啼叫的地方，百花飄香。』
開示大眾說：『道士倒騎驢，猴子被拴在露柱上，蝦蟆跳上天，烏龜縮回了頭。』棲賢寺也想放過你們，又恐怕分不清僧人和俗人。卻被各方禪林檢查評點。忽然拿起拄杖說：『不只是各方禪林，就是棲賢寺的拄杖，也自不甘心。』在繩床上敲了一下。
開示大眾說：『少林寺九年冷坐，卻被神光（慧可）看破。如今玉石難以分辨，只好用麻繩纏著包在紙里。』會嗎？笑我的人多，譏諷我的人少。
開示大眾說：『看風使舵，正是隨波逐流。截斷眾流，未免依舊滲漏。量才授官，寧可遷就短處和長處。買帽子看頭的大小，難以恰好合適。』即使上不見天，下不見地，東西不辨，南北不分，有什麼用處呢？任憑是純鋼打就，生鐵鑄成，也必須額頭冒汗。總不是這樣，又該如何商量呢？停頓了很久說：『一片赤誠之心，有誰知道呢？笑死了黃梅山的石女兒（指六祖慧能）。』
開示大眾說：『出家僧人，高傲地向釋迦（釋迦牟尼佛）作揖，不拜彌勒（彌勒菩薩），還不算過分。』只是像半偈捨身（雪山童子），一句投火（藥王菩薩），又圖個什麼呢？停頓了很久說：『那些隱居山林的人，何須再多說呢？』
杭州佛日智才禪師（共一次）
開示大眾說：
【English Translation】 English version: He addressed the assembly, saying: 'The single transmission of the mind-seal (transmission from mind to mind, without relying on words). The transgression is as vast as the sky. The profound words of the Patriarchs, how can they be proclaimed?' Coming up to strike the drum, what can be accomplished? After a long pause, he said: 'Even if the earth were moved and flowers rained down, it would not compare to returning to the hall to warm oneself by the fire.' Investigate!
He addressed the assembly, saying: 'The more capable and the more thoughtful, the more incongruous it becomes. Cutting off words and cutting off thoughts, there is nowhere that is not accessible.' Picking up his staff, he said: 'Even if you see the Patriarch here, it would be good to eat the old monk's staff. If you seek proof from the staff, you are still halfway there.' What is the ultimate phrase? After a long pause, he said: 'I often remember the third month in Jiangnan, where the partridges sing and the hundred flowers are fragrant.'
He addressed the assembly, saying: 'The Taoist priest rides the donkey backwards, the monkey is tied to the exposed pillar, the toad jumps to the sky, and the turtle retracts its head.' Qixian Temple also wants to let you go, but fears that it cannot distinguish between monks and laypeople. Yet it is inspected and commented on by various Zen communities. Suddenly picking up his staff, he said: 'Not only the various Zen communities, but even Qixian Temple's staff is unwilling.' He struck the rope bed once.
He addressed the assembly, saying: 'The nine years of cold sitting at Shaolin Temple were seen through by Shenguang (Huike). Now that jade and stone are difficult to distinguish, they can only be wrapped in hemp and paper.' Do you understand? Many laugh at me, few ridicule me.
He addressed the assembly, saying: 'Steering the sail according to the wind is precisely following the waves. Cutting off the flow of the masses, it is inevitable that leakage will still occur. Appointing officials according to their abilities, it is better to accommodate shortcomings and strengths. Buying a hat to match the size of the head is difficult to get just right.' Even if you cannot see the sky above or the ground below, and you cannot distinguish east from west or north from south, what use is it? Even if it is made of pure steel or cast from pig iron, you must still sweat on your forehead. If it is not like this, how should we discuss it? After a long pause, he said: 'Who knows the sincerity of a pure heart? It kills the stone daughter of Huangmei Mountain (referring to the Sixth Patriarch Huineng) with laughter.'
He addressed the assembly, saying: 'For a monk, it is not too much to bow respectfully to Shakyamuni (Shakyamuni Buddha) and not to bow to Maitreya (Maitreya Bodhisattva).' But what is the point of sacrificing oneself for half a verse (Snow Mountain Hermit) or throwing oneself into the fire for a phrase (Bhaisajyaraja Bodhisattva)? After a long pause, he said: 'Those who live in the mountains, why say more?'
Zen Master Zicai of Fori Temple in Hangzhou (total of one)
He addressed the assembly, saying:
風雨蕭騷。塞汝耳根。落葉交加。塞汝眼根。香臭叢雜。塞汝鼻根。冷熱甘甜。塞汝舌根。衣綿溫冷。塞汝身根。顛倒妄想。塞汝意根。諸禪德。直饒你翻得轉。也是平地骨堆。
東京慧林宗本禪師(凡一)
僧問。如何是露地白牛。師云。放出無尋處。
臺州瑞巖子鴻禪師(凡二)
示眾云。法爾不爾。建立乖真。堂堂現成。雕琢成偽。妙圓超悟。頭上安頭。頓獲法身。枷上著杻。設若不爾。則靈山𦘕餅。曹溪指梅。過犯彌天。放過即不可。更有一個。誰檢點得出。驀拈拄杖云。今日不著便。
示眾云。一不守。二不向。上下四維無等量。大洋海里泛鐵舡。彌須頂上翻鯨浪。臨濟縮卻舌頭。德山閣卻拄杖。千古萬古獨巍巍。留與人間作榜樣。
真州長蘆體明禪師(凡二)
示眾。顧視左邊云。師子之狀。豈免顰呻。復顧視右邊云。像王之儀。寧忘回顧。取此逃彼。上士奚堪。識變知機。野狐戀窟。到這裡。須知有凡聖不歷處。古今不到處。且道。是甚處人行履。良久云。丈夫自有沖天氣。不向如來行處行。
示眾云。上士相逢。休存目擊。祖師門下。如何受用。古往今來。新新無間。雖然如是。猶在荊棘林中。衲僧家。須向鑊湯爐炭上。成等正覺。刀山劍樹上。
【現代漢語翻譯】 現代漢語譯本：風聲雨聲，阻礙你的耳根；落葉紛飛，遮蔽你的眼根；各種香氣臭氣混雜，堵塞你的鼻根；冷熱甘甜等味道，迷惑你的舌根；衣物的溫暖或寒冷，影響你的身根；顛倒的妄想，矇蔽你的意根。各位禪德，即使你們能夠翻轉這些，也只不過是平地上的墳堆罷了。
東京慧林宗本禪師(Dongjing Huilin Zongben, a Zen master)（凡一）
有僧人問：『什麼是露地白牛？』禪師說：『放出去后就無處可尋。』
臺州瑞巖子鴻禪師(Taizhou Ruiyan Zihong, a Zen master)（凡二）
禪師開示大眾說：『法本如此，若強加分別，便會背離真理。本來就圓滿現成，若加以雕琢，反成虛偽。若執著于妙圓超悟，便是頭上安頭。若想頓悟法身，如同枷上再加鎖。』如果不是這樣，那麼靈山(Lingshan)的畫餅，曹溪(Caoxi)的指梅，都是彌天大罪。放過就放過了，還有一個，誰能檢查出來？』說完，猛然拿起拄杖說：『今日不落俗套。』
禪師開示大眾說：『一不守，二不向，上下四維沒有等量。大洋海里行駛鐵船，彌須頂上翻滾鯨浪。臨濟(Linji)縮回舌頭，德山(Deshan)放下拄杖。千古萬古，獨自巍峨，留給世人做榜樣。』
真州長蘆體明禪師(Zhenzhou Changlu Timing, a Zen master)（凡二）
禪師開示大眾：『看看左邊說，師子的姿態，難道能免於皺眉呻吟？再看看右邊說，像王的威儀，難道能忘記回顧？取此舍彼，上等之人尚且不屑為之。識變知機，如同野狐戀窟。』到了這裡，須知有凡聖不經歷之處，古今不到之處。且說，是什麼樣的人在此行走？』良久，禪師說：『大丈夫自有沖天氣概，不向如來行過之處行進。』
禪師開示大眾說：『上等之人相逢，不要存有目擊之心。祖師門下，如何受用？古往今來，新新無間。雖然如此，仍然身處荊棘林中。衲僧家，須在鑊湯爐炭上，成就等正覺，在刀山劍樹上，』
【English Translation】 English version: The whistling of wind and rain obstructs your ear-consciousness; falling leaves obscure your eye-consciousness; a mixture of fragrant and foul odors blocks your nose-consciousness; cold, heat, sweetness, and bitterness delude your tongue-consciousness; the warmth or coldness of clothing affects your body-consciousness; inverted delusions cloud your mind-consciousness. O, virtuous practitioners of Zen, even if you could reverse all these, it would still be nothing more than a burial mound on level ground.
Zen Master Zongben of Huilin Temple in Dongjing (Tokyo) (Item 1)
A monk asked, 'What is a white ox in the open field?' The Master said, 'Once released, it cannot be found.'
Zen Master Zihong of Ruiyan Temple in Taizhou (Item 2)
The Master addressed the assembly, saying: 'The Dharma is naturally so; to establish distinctions is to stray from the truth. It is perfectly complete and present; to embellish it is to create falsehood. To cling to wondrous completeness and transcendent enlightenment is to add a head on top of a head. To suddenly attain the Dharma-body is like putting shackles on top of chains.' If it is not so, then the painted cakes of Lingshan (Vulture Peak), and Caoxi's (Sixth Patriarch's temple) pointing to plums, are transgressions that fill the sky. Once let go, it is gone, but is there anyone who can examine it? ' Suddenly raising his staff, he said, 'Today, I will not conform to convention.'
The Master addressed the assembly, saying: 'One does not adhere, two does not face; above, below, and the four cardinal directions are without equal measure. An iron boat floats in the vast ocean; a whale stirs up waves on Mount Sumeru. Linji (Linji Yixuan) retracts his tongue; Deshan (Deshan Xuanjian) puts down his staff. For thousands and thousands of years, he stands alone and majestic, left as an example for humanity.'
Zen Master Timing of Changlu Temple in Zhenzhou (Item 2)
The Master addressed the assembly: 'Looking to the left, he said, 'The appearance of a lion, how can it avoid frowning and groaning?' Looking to the right, he said, 'The demeanor of an elephant king, how can it forget to look back?' To take this and abandon that is something that even superior individuals would disdain. To recognize change and know opportunity is like a wild fox clinging to its den.' Arriving here, one must know that there is a place beyond the reach of the mundane and the sacred, a place that neither past nor present can reach. Tell me, what kind of person walks here?' After a long pause, the Master said, 'A true man possesses an aspiration that soars to the heavens; he does not walk where the Tathagata has walked.'
The Master addressed the assembly, saying: 'When superior individuals meet, do not harbor thoughts of witnessing. Within the lineage of the Patriarchs, how is it to be used? From ancient times to the present, it is ever new and without interruption. Even so, one is still in a thicket of thorns. A monastic must attain perfect enlightenment in a cauldron of boiling water and a furnace of burning coals, on a mountain of knives and a forest of swords.'
說法度人。方有少分相應。良久云。茯苓只在松根下。用意追尋事轉遙。
蘇州凈慧可證禪師(凡二)
示眾云。龍宮海藏。盡屬葛藤。教外別傳。起摸畫樣。當人分上。平地風波。到這裡。如何出得。良久云。毗婆尸佛早留心。直至如今不得妙。
僧問。達磨未來時如何。師云。天涯地角。云來后如何。師云。四海五湖。
舒州投子義青禪師法嗣
東京凈因道楷禪師(凡十)
師問投子。佛祖意句。如家常茶飯。離此之餘。還別有為人言句也無。子云。汝道。寰中天子來。還假禹湯堯舜也無。師擬開口。子拈拂子。驀口打云。你發意來時。早有二十棒分。師於此契悟。作禮便行。子云。且來阇梨。師竟不回首。子云。子到不疑之地耶。師掩耳而去。
師作典座。子問。廚務勾當不易。師云。不敢。子云。煮粥耶。蒸飯耶。師云。人工淘米著火。行者煮粥蒸飯。子云。子作個甚麼。師云。和尚慈悲。放他閑去。
師侍投子。游菜園。子度拄杖與師。師接得隨行。子云。理合恁么。師云。與和尚。提鞋挈杖。也不為分外。子云。有同行在。師云。那一人。不受教。子休去。
至晚。問師。早來與子說話。未盡。師云。請和尚舉。子云。卯生日戌生月。師即點燈
【現代漢語翻譯】 現代漢語譯本： 說法度人，方才略有相應之處。停頓片刻后說，『茯苓（一種中藥材）只生長在松樹根下，若刻意追尋，反而越發遙遠。』
蘇州凈慧可證禪師（共二則）
開示大眾說：『龍宮海藏（比喻佛經浩瀚）的一切，都不過是葛藤（比喻糾纏不清的言語）。教外別傳（不立文字，直指人心），也只是描摹形象。在當人自身，卻平白無故地掀起風波。』到了這裡，如何才能脫身而出？停頓片刻后說，『毗婆尸佛（過去七佛之首）早已用心，直到如今也未能得其妙處。』
有僧人問：『達磨（菩提達摩，禪宗初祖）未來之時如何？』禪師說：『天涯地角。』僧人問：『來后如何？』禪師說：『四海五湖。』
舒州投子義青禪師的法嗣
東京凈因道楷禪師（共十則）
禪師問投子義青禪師：『佛祖的意旨，就像家常便飯一樣。除此之外，還有沒有其他的言語可以教導他人？』投子禪師說：『你說，天下的君王到來，還需要禹（夏朝君主）、湯（商朝君主）、堯（上古部落聯盟首領）、舜（上古部落聯盟首領）的教導嗎？』禪師剛要開口，投子禪師拿起拂子，劈頭蓋臉地打下去，說：『你發心來的時候，就該打你二十棒！』禪師因此契悟，作禮便要離開。投子禪師說：『且慢，阇梨（梵語，意為親教師）。』禪師始終沒有回頭。投子禪師說：『你到達不疑之地了嗎？』禪師掩耳而去。
禪師擔任典座（寺院中負責廚房事務的僧人）。投子禪師問：『廚房的事務不容易處理吧？』禪師說：『不敢當。』投子禪師問：『是煮粥呢，還是蒸飯呢？』禪師說：『是人工淘米點火，行者煮粥蒸飯。』投子禪師問：『你做什麼呢？』禪師說：『和尚慈悲，放他閑著。』
禪師侍奉投子禪師，在菜園中游玩。投子禪師將拄杖遞給禪師，禪師接過後跟隨其後。投子禪師說：『理應如此嗎？』禪師說：『為和尚您提鞋拿杖，也不算過分。』投子禪師說：『有同行的人在。』禪師說：『那一個人，不接受教誨。』投子禪師便作罷。
到了晚上，投子禪師問禪師：『早晨和你說話，還沒有說完。』禪師說：『請和尚您說。』投子禪師說：『卯日生，戌月生。』禪師隨即點燈。
【English Translation】 English version: Explaining the Dharma to liberate people is the only way to have a slight connection. After a long pause, he said, 'Poria cocos (a type of Chinese medicine) only grows under pine roots; intentionally seeking it only makes it more distant.'
Zen Master Kezheng of Jinghui Temple in Suzhou (two cases in total)
Instructing the assembly, he said, 'Everything in the Dragon Palace Sea Treasury (a metaphor for the vastness of Buddhist scriptures) is nothing more than entangling vines (a metaphor for confusing words). The special transmission outside the teachings (direct pointing to the mind, without relying on words) is just drawing a picture. In one's own being, it stirs up trouble for no reason.' Having arrived here, how can one escape? After a long pause, he said, 'Buddha Vipassi (the first of the seven past Buddhas) had already put his mind to it, but even now he has not grasped the essence.'
A monk asked, 'What was it like before Bodhidharma (the first patriarch of Zen Buddhism in China) came?' The master said, 'The ends of the earth.' The monk asked, 'What is it like after he came?' The master said, 'The four seas and five lakes.'
Dharma heir of Zen Master Yiqing of Touzi Temple in Shuzhou
Zen Master Daokai of Jingyin Temple in Tokyo (ten cases in total)
The Zen master asked Zen Master Yiqing of Touzi: 'The meaning of the Buddhas and patriarchs is like daily tea and rice. Apart from this, are there any other words to teach people?' Zen Master Touzi said, 'What do you say? When the emperor of the world arrives, does he still need the teachings of Yu (ruler of the Xia dynasty), Tang (ruler of the Shang dynasty), Yao (legendary leader), and Shun (legendary leader)?' As the Zen master was about to speak, Zen Master Touzi picked up the whisk and struck him on the head, saying, 'When you first had the intention to come, you deserved twenty blows!' The Zen master had an awakening because of this, made a bow, and was about to leave. Zen Master Touzi said, 'Wait, Ajari (Sanskrit for 'teacher').' The Zen master never turned his head back. Zen Master Touzi said, 'Have you reached the land of no doubt?' The Zen master covered his ears and left.
The Zen master was serving as the tenzo (the monk in charge of the kitchen). Zen Master Touzi asked, 'The kitchen duties are not easy to handle, are they?' The Zen master said, 'I dare not say.' Zen Master Touzi asked, 'Is it cooking porridge or steaming rice?' The Zen master said, 'It is the manual labor of washing rice and lighting the fire, and the attendant monks cook the porridge and steam the rice.' Zen Master Touzi asked, 'What do you do?' The Zen master said, 'The abbot is compassionate and lets him be idle.'
The Zen master was attending to Zen Master Touzi, strolling in the vegetable garden. Zen Master Touzi handed the staff to the Zen master, who took it and followed him. Zen Master Touzi said, 'Is it appropriate to do so?' The Zen master said, 'It is not excessive to carry your shoes and staff for you, Abbot.' Zen Master Touzi said, 'There is someone walking with us.' The Zen master said, 'That person does not accept instruction.' Zen Master Touzi stopped there.
In the evening, Zen Master Touzi asked the Zen master, 'I didn't finish talking to you this morning.' The Zen master said, 'Please speak, Abbot.' Zen Master Touzi said, 'Born on the day of Mao, born in the month of Xu.' The Zen master immediately lit the lamp.
來。子云。子上來下去。總不空然。師云。在和尚左右。理合如此。子云。奴兒婢子。誰家屋裡無。師云。和尚年尊。關他不可。子云。得恁么慇勤。師云。報恩有分。
示眾云。威音已前。不落諸位。然燈之後。以心傳心。諸祖遞相繼襲。掩室摩竭。似是而非。更于鹿野苑中。三轉十二行法輪。自後聲教既傳。四十九年。指喻不下。子孫幾乎斷絕。黃面老人。末後著忙。將青蓮目。顧視迦葉。迦葉微笑。便云。吾有正法眼藏。付囑于汝。金色頭陀。大似不丈夫。取人處分。自後西天此土。指鹿為馬。少室黃梅。將日作月。祖師已是錯傳。山僧已是錯說。今日不免將錯就錯。曲為今時。從來向君道。直須旨外明宗。莫向言中取則。石人機似汝。也解唱巴歌。汝若似石人。雪曲也須和。直饒唱得韻出青霄。和得宮商不犯。正是出世邊事。落在今時。且道未出世邊事。作么生。良久云。眹兆未生前薦取。春風飄擺綠楊垂。
示眾云。威音路外。千聖不游。問答言陳。鄉關萬里。設使總不恁么。坐在無事界中。更若礙眸。不勞相見。
示眾云。才升此座。已涉塵勞。更乃凝眸。自彰瑕玷。別傳一句。勾賊破家。不失本宗。狐貍戀窟。所以真如凡聖。皆是夢言。佛及眾生。併爲增語。到這裡。迴光返照。撒
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『來。』子云：『子上來下去，總不空然。』（「來」是禪宗常用語，表示召喚或提問；「子」指你；「上來下去」指動作或變化；「空然」指徒勞無功） 師父說：『在和尚左右，理應如此。』 子云：『奴兒婢子，誰家屋裡沒有？』（比喻常見的事物，不足為奇） 師父說：『和尚年事已高，與他無關。』 子云：『得到如此慇勤的對待。』 師父說：『報恩是應盡的本分。』
開示大眾說：在威音王佛（過去七佛之首）之前，不落入各位的思量分別。燃燈佛（過去佛之一）之後，以心傳心。歷代祖師互相繼承，閉門在摩竭陀國（古印度國名）傳法，似是而非。後來在鹿野苑中，三轉十二行法輪（佛教教義的傳播）。自此以後，佛陀的教誨廣為流傳，四十九年中，用各種比喻來說明，但子孫幾乎斷絕。釋迦牟尼佛（黃面老人）最後著急了，將青蓮般的眼睛，顧視迦葉（佛陀十大弟子之一）。迦葉微笑，便說：『我有正法眼藏（佛法的精髓），付囑給你。』金色頭陀（指迦葉），太不像大丈夫了，接受別人的安排。自此以後，西天（指印度）和此土（指中國），指鹿為馬。少室山（達摩祖師面壁處）和黃梅（指禪宗四祖道信），將日作月，祖師已經是錯誤地傳法，山僧（指我自己）已經是錯誤地說法。今天不得不將錯就錯，勉強爲了現在的時機。我一直向你們說，必須在言語之外明白宗旨，不要在言語中尋求法則。石人（比喻沒有情感和知覺的人）的機鋒像你一樣，也會唱俚歌。你如果像石人一樣，雪曲（高雅的歌曲）也要跟著唱和。即使唱得聲音響徹雲霄，和得音律宮商不犯，也只是出世間的事情。落在現在這個時代，那麼未出世間的事情，又該怎麼做呢？良久說：『在朕兆未生之前就領會，春風飄擺著綠色的楊柳。』
開示大眾說：威音王佛之前的道路，千聖（指眾多的聖人）都不遊歷。問答言語陳述，距離家鄉萬里之遙。假設完全不是這樣，坐在無事的世界中，如果更礙眼，就不必相見。
開示大眾說：才登上這個座位，就已經沾染了塵勞。更何況是凝神注目，更是顯露出瑕疵。另外傳一句，引來盜賊敗壞家業。不失去根本宗旨，狐貍貪戀自己的洞穴。所以真如（事物的本性）和凡聖，都是夢中的話語。佛和眾生，都是多餘的言語。到了這裡，迴光返照，撒...
【English Translation】 English version: A monk asked: 'Come.' Ziyun said: 'You come up and go down, but it's all not in vain.' ('Come' is a common term in Zen, indicating a summons or a question; 'You' refers to you; 'come up and go down' refers to actions or changes; 'in vain' refers to futile) The master said: 'Being by the monk's side, it should be so.' Ziyun said: 'Slaves and maids, which house doesn't have them?' (A metaphor for common things, not worth mentioning) The master said: 'The monk is old, it has nothing to do with him.' Ziyun said: 'To receive such attentive treatment.' The master said: 'Repaying kindness is a due obligation.'
Instructing the assembly, he said: Before Weiyin King Buddha (the first of the past seven Buddhas), do not fall into everyone's thoughts and distinctions. After Dipamkara Buddha (one of the past Buddhas), mind transmits mind. The successive patriarchs inherited each other, closing the door in Magadha (an ancient Indian kingdom) to transmit the Dharma, seemingly right but not really. Later, in the Deer Park, he turned the Dharma wheel of the Three Turnings and Twelve Actions (the propagation of Buddhist teachings). Since then, the Buddha's teachings have been widely spread, and for forty-nine years, various metaphors have been used to explain them, but the descendants are almost extinct. Shakyamuni Buddha (the yellow-faced old man) was finally anxious, and with his lotus-like eyes, he looked at Kashyapa (one of the Buddha's ten great disciples). Kashyapa smiled and said: 'I have the treasury of the true Dharma eye (the essence of the Buddha's Dharma), and I entrust it to you.' The golden ascetic (referring to Kashyapa) is too unlike a great man, accepting other people's arrangements. Since then, the Western Heaven (referring to India) and this land (referring to China) have called a deer a horse. Shaoshi Mountain (where Bodhidharma faced the wall) and Huangmei (referring to the Fourth Patriarch Daoxin of Zen), have taken the day for the month, the patriarchs have already transmitted the Dharma incorrectly, and this mountain monk (referring to myself) has already spoken incorrectly. Today, I have no choice but to make the best of a bad situation, reluctantly for the sake of the present time. I have always told you that you must understand the purpose beyond words, and do not seek the rules in words. The stone man's (a metaphor for a person without emotions or perception) wit is like yours, and he can also sing folk songs. If you are like a stone man, you must also sing along with the snow song (an elegant song). Even if you sing so loudly that it resounds through the sky, and the melody is in perfect harmony, it is only a worldly matter. Falling into this present age, then what should be done about matters that have not yet entered the world? After a long time, he said: 'Comprehend before the signs arise, the spring breeze flutters the green willows.'
Instructing the assembly, he said: Before the road of Weiyin King Buddha, the thousand sages (referring to the many sages) do not travel. Question and answer statements, far away from home by ten thousand miles. Assuming it is not like this at all, sitting in the world of no affairs, if it is even more annoying, there is no need to meet.
Instructing the assembly, he said: Just ascending this seat has already been contaminated by worldly troubles. Moreover, focusing one's gaze even more reveals flaws. Separately transmitting a sentence invites thieves to ruin the family. Without losing the fundamental purpose, the fox cherishes its own cave. Therefore, Suchness (the nature of things) and the mundane and the holy are all words in a dream. Buddhas and sentient beings are all superfluous words. Arriving here, turn the light inward and reflect, scatter...
手承當。未免寒蟬抱枯木。泣盡不回頭。
示眾云。威音那畔。水泄不通。便是釋迦親來。也分疏不下。少室九年。伸吐無門。若據令而行。三界諸佛。應須側立。六代祖師。只可傍觀。如今放一線道。許你諸人。通個訊息。許你同身共命。一氣連枝。若通不得。只知荊玉異。那辨楚王心。
示眾。拈起拄杖云。這裡薦得。儘是諸佛建立邊事。直饒你東涌西沒。卷舒自在。也未夢見七佛已前訊息。須知有一人。不從人得。不受教詔。不落階級。若識此人。一生參學事畢。驀召大眾云。更若凝眸。不勞相見。
示眾云。道本明直。不勞修證。直饒一句下會得。君臣父子。五位具足。臨濟三玄三要。四句料簡。雲門涵蓋乾坤。截斷眾流。隨波逐浪。會得。通同古今。倜儻分明。儘是古人方便建立。落在今時。不見黃面老人。自解知非。掩室摩竭。凈名杜口。有一般漢。將為極則。黃面老人。早是犯鋒傷手。幸然無事。更將膩脂帽子。拓向頭上。自後黃梅聚徒八百。選佛場開。末後散席。自云。心空及第。便有老盧出雲。未來無一物。便乃密傳衣法。半夜渡江。負重至大庾嶺頭。明上座趁及。自云。為法而來。便云。不思善。不思惡。正恁么時。還我明上座本來面目。這一場狼藉。不同小小。便是德山臨
【現代漢語翻譯】 現代漢語譯本 手承當，終究難免像寒蟬抱住枯木，哭盡淚水也不回頭。
開示大眾說：在威音王佛（過去古佛名）之前，水泄不通，即使是釋迦牟尼親自前來，也無法分辨疏通。達摩祖師在少林寺面壁九年，想要表達卻無門路。如果按照規矩行事，三界諸佛都應該側身站立，六代祖師也只能在旁邊觀看。如今放開一線生機，允許你們這些人，溝通訊息，允許你們同身共命，氣息相連。如果不能通達，只知道荊玉的奇異，又怎能辨別楚王的心意呢？
開示大眾，拿起拄杖說：在這裡領會到的，都是諸佛建立的邊際之事。即使你能夠東涌西沒，卷舒自在，也未曾夢見七佛（過去七佛）以前的訊息。須知有一個人，不從他人處獲得，不接受教令，不落入階級。如果認識這個人，一生的參學之事就完畢了。忽然呼喚大眾說：再若凝神注視，不如不見。
開示大眾說：道本來是光明正直的，不需要修行證悟。即使在一句話下領會，君臣父子，五位圓滿具備，臨濟宗的三玄三要，四句料簡，雲門宗的涵蓋乾坤，截斷眾流，隨波逐浪，領會了，通同古今，倜儻分明，這些都是古人方便建立的。落在現在，不見黃面老人（指佛）自己懂得改正錯誤。維摩詰在摩竭提國掩室，凈名居士杜口不言。有一類人，將這些作為最高的境界。黃面老人，早已是犯了鋒芒傷了手。幸好沒有事，更將塗滿油脂的帽子，戴在頭上。之後黃梅五祖弘忍聚集徒弟八百人，開設選佛的場所，最後散席時，自稱心空就及第了。便有盧行者（六祖慧能）出來說，『本來無一物』，於是秘密傳授衣缽，半夜渡江，揹負重物到達大庾嶺頭，明上座（慧明）追趕上，自稱是為求法而來。五祖便說，『不思善，不思惡，正在這個時候，還我明上座的本來面目』。這一場狼藉，非同小可。即使是德山臨濟……
【English Translation】 English version To undertake with one's own hands ultimately leads to resembling a cicada clinging to a withered tree, weeping until tears are exhausted, never looking back.
Instructing the assembly, he said: 'Before Vipaśyin Buddha (an ancient Buddha), not a drop of water could leak through. Even if Śākyamuni himself were to come, he could not differentiate or clarify. Bodhidharma faced the wall for nine years at Shaolin, with no way to express himself. If one were to act according to the rules, all the Buddhas of the Three Realms would have to stand aside, and the Sixth Patriarchs could only watch from the sidelines. Now, I open a single path, allowing you all to communicate news, allowing you to share the same body and destiny, connected like branches from the same tree. If you cannot understand, only knowing the strangeness of the jade from Jing, how can you discern the heart of the King of Chu?'
Instructing the assembly, he raised his staff and said: 'What is understood here is all the peripheral affairs established by the Buddhas. Even if you can emerge in the east and disappear in the west, freely contracting and expanding, you have not even dreamed of the news before the Seven Buddhas (the seven ancient Buddhas). You must know there is one person who does not obtain from others, does not receive instructions, and does not fall into categories. If you recognize this person, the matter of lifelong study is finished.' Suddenly calling out to the assembly, he said: 'If you gaze intently, it is better not to meet.'
Instructing the assembly, he said: 'The Dao is fundamentally clear and direct, requiring no cultivation or realization. Even if one understands in a single phrase, the roles of ruler and minister, father and son, are fully present in the five ranks. The Three Mysteries and Three Essentials of Linji, the Four Distinctions, Yunmen's encompassing heaven and earth, cutting off the flow of the masses, following the waves—understanding these, connecting past and present, being distinct and clear, are all expedient establishments of the ancients. Falling into the present, one does not see the yellow-faced old man (referring to the Buddha) understanding his own mistakes. Vimalakirti closed his room in Magadha, and the layman Jingming kept silent. There are those who take these as the ultimate state. The yellow-faced old man had already hurt his hand on the sharp edge. Fortunately, nothing happened, and he further placed a greasy hat on his head. Later, Hongren, the Fifth Patriarch of Huangmei, gathered eight hundred disciples and opened a field for selecting Buddhas. At the final dispersal, he claimed that emptiness of mind was the highest achievement. Then the layman Lu (Huineng, the Sixth Patriarch) came out and said, 'Originally there is not a single thing,' and thus secretly transmitted the robe and bowl, crossing the river in the middle of the night, carrying the burden to the top of Dayu Ridge. The monk Huiming chased after him, claiming to come for the Dharma. The Fifth Patriarch then said, 'Without thinking of good, without thinking of evil, at just this moment, return to me the original face of the monk Huiming.' This scene of chaos is no small matter. Even Deshan Linji...
濟手腳。也打疊不盡。更有一般底。遞相傳授。舉覺商量。將為奇特。爛嚼細嚥。垢污心田。且諸祖未建立已前。將甚體格今時。只如老漢。不會禪。不會道。百無長處。是個三家村裡漢。自小出家。寺院剃頭。后乃經游天臺廬阜。如今年老。頭白齒黃。只是舊時三家村裡漢。與諸人何異。地上行。床上臥。缽盂里吃飯。后架里盥漱。若作佛法商量。眉須墮落。諸人還會么。直饒會得玄玄。爭似饑餐困歇。
楊次公問師。相別得幾年。師云。七年。公云。七年。參禪來。學道來。師云。不打這鼓笛。公云。恁么則空遊山水。百無所能去也。師云。相別未久。善能高鑒。公呵呵大笑。
韓相公來。師出接。公云。禁足不出。為甚麼卻出。師云。官不容針。私通車馬。
西京少林恩禪師(凡四)
示眾云。若向這裡。說即心是佛。大似頭上安頭。若說非心非佛。何異迷頭認影。賞個名。安個是。立個非。向甚麼處。見達磨祖師。雖然如此。放一線道。別有商量。諸仁者。是復誰是。非復誰非。是非杳絕。分明萬機。於斯明得。晝見日夜見星。於斯不明。有寒暑兮促君壽。有鬼神兮妒君福。
示眾云。如斯說話。誰是知音。直饒句一向下。千眼頓開。端的有幾個。是迷鋒達磨。諸人要識達磨
【現代漢語翻譯】 現代漢語譯本 忙於應付手腳，也無法完全整理好。更有一種情況，人們互相傳授，討論，認為它很奇特，反覆咀嚼，污染了心田。而且在各位祖師未建立（禪法）之前，用什麼標準來衡量現在？就像我這個老漢，不懂禪，不懂道，一無是處，只是個鄉下人。從小出家，在寺院剃頭，後來遊歷天臺山、廬山。如今老了，頭髮白了，牙齒也黃了，仍然只是以前那個鄉下人，和各位有什麼不同？在地上走，在床上睡，用缽吃飯，在後院洗漱。如果談論佛法，眉毛鬍子都要掉下來。各位明白嗎？即使領悟得再玄妙，也比不上餓了吃飯、困了睡覺。
楊次公問老師：『我們分別幾年了？』老師說：『七年。』楊次公說：『七年，是來參禪呢？還是來學道呢？』老師說：『我不打這鼓笛。』楊次公說：『這樣豈不是白白遊山玩水，一無所成？』老師說：『分別沒多久，您就很善於明察。』楊次公聽了，呵呵大笑。
韓相公來拜訪，老師出門迎接。韓相公說：『禁足不出，為什麼卻出來了？』老師說：『官府不容針，私下卻能通行車馬。』
西京少林恩禪師(共四則)
開示大眾說：『如果在這裡說『即心是佛』，就像頭上安頭一樣多餘。如果說『非心非佛』，又和迷失方向、認錯影子有什麼區別？讚賞一個名相，安立一個『是』，設立一個『非』，要到哪裡去見到達磨祖師（Bodhidharma）？』雖然如此，放開一線生機，還有別的商量。各位，誰是『是』，誰是『非』？是非完全泯滅，一切事理都清清楚楚。如果能明白這個道理，白天能見到太陽，夜晚能見到星星。如果不能明白這個道理，寒暑變化會縮短你的壽命，鬼神會嫉妒你的福報。
開示大眾說：『像這樣說話，誰是知音？即使一句就能領悟，千眼頓開，真正能成為迷鋒達磨（迷鋒達磨）的又有幾個？各位想認識達磨（達磨）嗎？』
【English Translation】 English version Busy with hands and feet, unable to fully manage. Furthermore, there is a situation where people pass on to each other, discuss, and consider it peculiar, chewing it over and over, polluting the mind. Moreover, before the founding of the (Chan) by the various patriarchs, what standard is used to measure the present? Just like this old man, I don't understand Chan, I don't understand the Dao, I am good for nothing, just a countryman. I left home at a young age, shaved my head in a temple, and later traveled to Mount Tiantai and Mount Lu. Now that I am old, with white hair and yellow teeth, I am still just the countryman I used to be, how am I different from you all? Walking on the ground, sleeping on the bed, eating from a bowl, washing in the backyard. If we discuss the Buddha-dharma, our eyebrows and beards will fall off. Do you all understand? Even if you understand it profoundly, it is not as good as eating when hungry and sleeping when tired.
Yang Cigong asked the teacher: 'How many years have we been apart?' The teacher said: 'Seven years.' Yang Cigong said: 'Seven years, are you here to practice Chan or to study the Dao?' The teacher said: 'I don't beat this drum or flute.' Yang Cigong said: 'Wouldn't that be wasting time wandering in the mountains and waters, achieving nothing?' The teacher said: 'It hasn't been long since we parted, and you are already good at discerning.' Yang Cigong laughed heartily.
Chancellor Han came to visit, and the teacher went out to greet him. Chancellor Han said: 'Forbidden to go out, why did you come out?' The teacher said: 'The government does not allow a needle, but carriages and horses can pass privately.'
Chan Master En of Shaolin Temple in Xijing (four in total)
Instructing the assembly, he said: 'If you say 'the mind itself is Buddha' here, it's like adding a head on top of a head. If you say 'neither mind nor Buddha,' what's the difference from being lost and mistaking a shadow? Praising a name, establishing a 'is', setting up a 'is not', where will you see Bodhidharma (達磨祖師)?' Even so, leaving a glimmer of hope, there is still room for discussion. Everyone, who is 'is', who is 'is not'? Right and wrong are completely extinguished, and all things are clear. If you can understand this principle, you can see the sun during the day and the stars at night. If you cannot understand this principle, changes in cold and heat will shorten your life, and ghosts and gods will be jealous of your blessings.
Instructing the assembly, he said: 'Speaking like this, who is the confidant? Even if you can understand it in one sentence, and a thousand eyes open, how many can truly become Mifeng Damo (迷鋒達磨)? Do you all want to know Damo (達磨)?'
祖師么。舉手捏空云。達磨祖師鼻孔。在少林手裡。若放開去。從他此土西天。說黃道黑。若不放過。不消一捏。莫有為祖師作主者么。出來。與少林相見。有么。良久云。果然。
示眾云。便恁么休去。已落二三。更若忉忉。終成異見。既到這裡。又不可弓折箭盡去也。且衲僧家。遠則能照。近則能名。拈拄杖云。穿卻德山鼻孔。換卻臨濟眼睛。掀翻大海。撥轉虛空。且道。三千里外。誰是知音。於斯明得。大似杲日照天。茍或未明。不免云騰致雨。卓拄杖一下。
僧問。久飄客路。罕遇知音。今日上來。請師一接。師云。有眼無耳垛。六月火邊坐。雲頂門不具金剛眼。幾逐流鶯過短籬。師云。白雲千里萬里。
聯燈會要卷第二十八 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第二十九
住泉州崇福嗣寺嗣祖比丘 悟明 集
青原下第十三世
東京法雲法秀禪師法嗣
澧州香積用旻禪師(凡一)
示眾云。夫為宗匠。隨眾提綱。應機問答。殺活臨時。心眼精明。那容妖怪。若也棒頭取證。喝下承當。埋沒宗風。恥他先作。轉身一路。不在遲疑。 息不未。還同死漢。大眾。直饒到這個田地。猶是語句埋藏。未有透脫一路。且作么
【現代漢語翻譯】 現代漢語譯本： 祖師是做什麼的呢？（少林和尚）舉手捏住虛空說：『達磨祖師（Bodhidharma，禪宗始祖）的鼻孔就在少林手裡。』如果放開，（他的教義）就會從這裡傳到西天，說來說去都是些黃道黑道；如果不放過，根本不用捏。有沒有人要為祖師做主的？出來，與少林相見。有沒有？』（和尚）沉默良久，說：『果然沒有。』
開示大眾說：『如果就這樣停止，就已經落入第二第三義諦了。如果再喋喋不休，最終會形成不同的見解。既然到了這裡，又不能像弓箭用盡一樣。而且我們出家人，遠能照見，近能明辨。』拿起拄杖說：『穿透德山（Deshan，唐代禪師）的鼻孔，換掉臨濟（Linji，唐代禪師）的眼睛，掀翻大海，撥轉虛空。』那麼，三千里之外，誰是知音呢？如果能明白這個道理，就像太陽照耀天空一樣光明。如果還不明白，免不了像雲彩升騰帶來雨水一樣。』用拄杖敲了一下。
有僧人問道：『長久地漂泊在旅途，很少遇到知音。今天上來，請師父接引。』師父說：『有眼無耳，坐在六月的火邊。雲頂門沒有金剛眼，幾次追逐著黃鶯飛過矮墻。』師父說：『白雲千里萬里。』
《聯燈會要》卷第二十八 《卍新續藏》第79冊 No. 1557 《聯燈會要》
《聯燈會要》卷第二十九
住泉州崇福寺嗣祖比丘 悟明 輯
青原下第十三世
東京法雲法秀禪師法嗣
澧州香積用旻禪師（凡一）
開示大眾說：『作為宗匠，要隨著大眾提出綱領，根據時機問答，殺活都在臨時。心眼要精明，不能容忍妖怪。如果用棒頭來取證，用喝聲來承當，那就是埋沒宗風，羞於做先人。轉身的道路，不能遲疑。』氣息不停止，還和死人一樣。大眾，即使到了這個地步，仍然是語句的埋藏，沒有透脫的道路。那麼該怎麼做呢？』
【English Translation】 English version: What is a Patriarch? (The Shaolin monk) raised his hand, grasped at the void, and said, 'The nostrils of Bodhidharma (the first Patriarch of Zen) are in the hands of Shaolin.' If released, (his teachings) will spread from here to the Western Heaven, speaking of the yellow path and the black path; if not released, there's no need to grasp at all. Is there anyone who wants to take charge for the Patriarch? Come out and meet Shaolin. Is there anyone?' (The monk) remained silent for a long time and said, 'Indeed, there is no one.'
Instructing the assembly, he said, 'If you stop just like that, you have already fallen into the second or third meaning. If you continue to chatter incessantly, you will ultimately form different views. Since you have arrived here, you cannot be like an arrow that has been used up. Moreover, we monks are able to illuminate from afar and discern clearly up close.' He picked up his staff and said, 'Piercing through the nostrils of Deshan (a Zen master of the Tang Dynasty), replacing the eyes of Linji (a Zen master of the Tang Dynasty), overturning the great ocean, turning around the void.' Then, who is the kindred spirit three thousand miles away? If you can understand this, it will be like the bright sun shining in the sky. If you still don't understand, you will inevitably be like clouds rising and bringing rain.' He struck the staff once.
A monk asked, 'Having drifted on the road for a long time, I rarely encounter a kindred spirit. Today, I come up to ask the master to receive me.' The master said, 'Having eyes but no ears, sitting by the fire in June. The crown of the head does not possess the vajra eyes, several times chasing after the orioles flying over the low fence.' The master said, 'White clouds for thousands and thousands of miles.'
Compendium of the Lamps, Volume 28 Supplement to the Wan New Tripitaka, Volume 79, No. 1557, Compendium of the Lamps
Compendium of the Lamps, Volume 29
Compiled by Wu Ming, a Bhiksu (Buddhist monk) of Chongfu Temple in Quanzhou, a successor of the ancestral lineage
Thirteenth Generation from Qingyuan
Lineage of Dharma Heir of Dharma Master Fayun Faxiu of Tokyo
Zen Master Yongmin of Xiangji Temple in Lizhou (One item)
Instructing the assembly, he said, 'As a master of the school, one should propose the main points along with the assembly, answer questions according to the occasion, and kill or give life as the moment dictates. The mind's eye must be sharp and clear, not tolerating monsters. If one uses the staff to seek proof, or accepts with a shout, that is burying the style of the school and being ashamed to be a predecessor. The path of turning around must not be hesitant.' If the breath does not stop, it is still the same as a dead man. Everyone, even if you reach this stage, it is still a burial of words, without a path of thorough release. Then what should be done?'
生是透脫一路。還有人道得么。若無。山僧不免為諸人說破。良久云。玉離荊岫寒光動。劍出豐城紫氣橫。
東京慧林宗本禪師法嗣
杭州凈慈善本禪師(凡二)
本州余氏子。
示眾云。上士聽法以神。中士聽法以心。下士聽法以耳。且道。更有一人來。將甚麼聽。卓拄杖云。高也著低也著。落落圓音遍寥廓。十方內外更無他。不用無繩而自縛。
示眾云。會么。祖師妙旨。只在目前。惠日峰前。云生足下。湖湘浪闊。迥接遙天。晚唱漁舟。夜泛蒹葭之月。歡游𦘕舫。時聞絲竹之音。更說聞聲悟道。見色明心。大似拋卻甜桃樹。㳂山摘醋梨。
福州太平恩禪師(凡二)
示眾。豎起拳云。或時為拳。復開云。或時為掌。若遇衲僧。有功者賞。遂放下云。直是土曠人稀。相逢者少。
示眾云。衲僧現前三昧。釋迦老子不會。住世四十九年。說得天花亂墜。爭似渴飲飢餐。展腳堂中打睡。
秀州本覺法真禪師(凡二)
示眾云。本分相見。不在如何。撩起便行。猶為鈍漢。若也分賓列主。俱爲念話杜家。更乃說妙談玄。不是宗門苗裔。山僧恁么道。已是雪上加霜。汝等諸人。更擬覓甚麼。以拄杖。一時趁下。
示眾云。拆半裂三。人人道得。去一
【現代漢語翻譯】 現代漢語譯本：
『生』是完全徹底的一條路。還有人能說出什麼嗎？如果沒有，老衲我就不免為各位說破了。』良久云：『玉從荊山取出，寒光閃動；寶劍出於豐城，紫色光芒橫貫天空。』 東京慧林宗本禪師的法嗣 杭州凈慈山本禪師（共兩則） 本州余氏之子。 開示大眾說：『上等根器的人用神領會佛法，中等根器的人用心領會佛法，下等根器的人用耳朵聽聞佛法。』那麼，再來一個人，用什麼聽呢？』卓拄杖云：『高也好，低也好，圓滿的聲音響徹空曠，十方內外再無其他。不用無緣無故地自我束縛。』 開示大眾說：『明白嗎？祖師的精妙旨意，就在眼前。惠日峰前，雲霧在腳下升起；湖湘水面寬闊，遙遙連線天邊。傍晚時分，漁船歌唱；夜晚，在長滿蘆葦的月光下泛舟。歡快地遊玩在彩繪的船舫上，時常聽到絲竹音樂的聲音。』再說聽聲音就能悟道，見顏色就能明心，就像拋棄甜美的桃樹，沿著山路去摘酸澀的醋梨一樣。 福州太平恩禪師（共兩則） 開示大眾，豎起拳頭說：『有時是拳頭。』又張開手說：『有時是手掌。如果遇到有功勞的僧人，就給予獎賞。』於是放下手說：『真是地廣人稀，相逢的人很少啊。』 開示大眾說：『僧人當下的禪定境界，釋迦老子也不會。住世四十九年，說得天花亂墜，爭得過口渴了就喝水，肚子餓了就吃飯，在禪堂里伸開腿腳睡覺呢？』 秀州本覺法真禪師（共兩則） 開示大眾說：『本來的面目相見，不在於如何。稍微觸及就離開，還是遲鈍的人。如果還要分賓主，就都成了背誦語錄的杜家。更要說妙談玄，就不是禪宗的後代。老衲我這樣說，已經是雪上加霜了。你們這些人，還要尋找什麼呢？』用拄杖，一時趕了下去。 開示大眾說：『拆半裂三，人人都能說。去掉一』
【English Translation】 English version:
'Birth' is a completely thorough path. Can anyone else say anything about it? If not, this old monk will have to explain it for everyone.' After a long pause, he said: 'When jade is taken from Jing Mountain (Jing Xiu, mountain where jade is found), cold light flickers; when a sword comes from Fengcheng (a place name), purple energy stretches across the sky.' Successor of Zen Master Huilin Zongben of Huilin Temple in Tokyo Zen Master Jingci Shanben of Jingci Temple in Hangzhou (two instances) A son of the Yu family in this prefecture. Addressing the assembly, he said: 'Superior people listen to the Dharma with their spirit; average people listen to the Dharma with their mind; inferior people listen to the Dharma with their ears.' Then, if another person comes, what will they listen with?' He struck his staff and said: 'Whether high or low, the complete sound resonates throughout the vastness; there is nothing else within and without the ten directions (all directions). There is no need to bind oneself without a rope.' Addressing the assembly, he said: 'Do you understand? The subtle meaning of the Patriarch (Bodhidharma) is right before your eyes. In front of Huiri Peak (peak name), clouds rise beneath your feet; the vast expanse of Lake Xiang (area in Hunan province) connects remotely to the sky. In the evening, fishing boats sing; at night, they row in the moonlight among the reeds. Happily playing on painted boats, one often hears the sound of string and bamboo instruments.' To say that one can awaken to the Way by hearing sounds and clarify the mind by seeing colors is like abandoning a sweet peach tree to pick sour vinegar pears along the mountain. Zen Master Taiping En of Taiping Temple in Fuzhou (two instances) Addressing the assembly, he raised his fist and said: 'Sometimes it is a fist.' Then he opened his hand and said: 'Sometimes it is a palm. If I meet a monk with merit, I will reward him.' Then he put his hand down and said: 'Truly, the land is vast and people are scarce; few meet each other.' Addressing the assembly, he said: 'The samadhi (state of meditative absorption) present before a monk, even Shakyamuni Buddha (the founder of Buddhism) does not understand. He lived in the world for forty-nine years, speaking eloquently and profusely, but how can that compare to drinking when thirsty, eating when hungry, and stretching out one's legs to sleep in the hall?' Zen Master Benjue Fazhen of Benjue Temple in Xiuzhou (two instances) Addressing the assembly, he said: 'Meeting in one's original nature is not about how. To leave as soon as touched is still for a dullard. If you still distinguish between guest and host, you are all reciting the words of Master Du. To further discuss the mysterious and talk about the profound is not the descendant of the Zen school. My saying this is already adding frost to snow. What else are you all trying to find?' He used his staff to chase them all away at once. Addressing the assembly, he said: 'Splitting in half and tearing into three, everyone can say. Removing one'
拈七。亦要商量。正當今日。雲門道底。不要。別作么生。露得個訊息。良久云。日月易流。
北京天缽重元禪師法嗣
西京聖善真悟禪師(凡一)
示眾云。揚聲止響。不知聲是響根。弄影逃形。不知形為影本。以法問法。不知法本非法。以心傳心。不知心本無心。心本無心。知心如幻。了法非法。知法如夢。心法不實。莫謾追求。夢幻空花。何勞把捉。到這裡。三世諸佛。一大藏教。祖師言句。天下老和尚。路布葛藤。盡使不著。何故。太平本是將軍致。不許將軍見太平。
東京凈因楷禪師法嗣
東京凈因法成禪師(凡四)
示眾云。知有佛祖向上人。方有說話分。諸禪德。且道。那個是佛祖向上事。有個人家兒子。六根不具。七識不全。是大闡提。無佛種性。逢佛殺佛。逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人么。良久云。對面不仙陀。睡多饒寐語。
示眾云。只這個。負累殺人。認作空劫時自己。分明頭上安頭。更言落在今時。何異霜加雪上。直得純清絕點。猶有流注真常。縱然轉位回機。大似日中逃影。所以道。二由一有。一亦莫守。一心不生。萬法無咎。喝一喝云。是甚熱碗鳴聲。豈不見道。文殊起佛見法見。貶向二鐵圍山。衲僧起佛見法見。列
【現代漢語翻譯】 現代漢語譯本 拈七（佛教儀式，指在人去世后每七天舉行的超度儀式）。也要商量。正當今日（指當下）。雲門（雲門宗）道底。不要。別作么生（怎麼辦）。露得個訊息（透露出訊息）。良久云。日月易流。
北京天缽重元禪師法嗣
西京聖善真悟禪師(凡一)
示眾云。揚聲止響，不知聲是響根。弄影逃形，不知形為影本。以法問法，不知法本非法。以心傳心，不知心本無心。心本無心，知心如幻。了法非法，知法如夢。心法不實，莫謾追求。夢幻空花，何勞把捉。到這裡。三世諸佛，一大藏教，祖師言句，天下老和尚，路布葛藤，盡使不著。何故？太平本是將軍致，不許將軍見太平。
東京凈因楷禪師法嗣
東京凈因法成禪師(凡四)
示眾云。知有佛祖向上人，方有說話分。諸禪德。且道。那個是佛祖向上事。有個人家兒子，六根不具，七識不全，是大闡提（斷善根的人），無佛種性。逢佛殺佛，逢祖殺祖。天堂收不得，地獄攝無門。大眾還識此人么？良久云。對面不仙陀（指不認識），睡多饒寐語（說夢話）。
示眾云。只這個，負累殺人。認作空劫時自己。分明頭上安頭。更言落在今時。何異霜加雪上。直得純清絕點，猶有流注真常。縱然轉位回機，大似日中逃影。所以道。二由一有，一亦莫守。一心不生，萬法無咎。喝一喝云。是甚熱碗鳴聲。豈不見道。文殊（文殊菩薩）起佛見法見，貶向二鐵圍山（兩座鐵圍山之間）。衲僧（僧人）起佛見法見，列
【English Translation】 English version Nian Qi (a Buddhist ritual performed every seventh day after a person's death). Also need to discuss. Right at this moment (referring to the present). What Yunmen (Yunmen School of Chan Buddhism) said. Not needed. What else to do? Reveal the message. After a long pause, he said, 'The sun and moon easily flow away.'
Successor of Chan Master Chongyuan of Tianbo Temple in Beijing
Chan Master Zhenwu of Shenshan Temple in Xijing (Sermon 1)
Instructing the assembly, he said: 'Raising your voice stops the echo, but you don't know that the voice is the root of the echo. Playing with shadows and fleeing from form, but you don't know that form is the basis of the shadow. Using the Dharma to question the Dharma, but you don't know that the Dharma is fundamentally non-Dharma. Transmitting mind with mind, but you don't know that mind is fundamentally no-mind. Mind is fundamentally no-mind; knowing mind is like an illusion. Understanding Dharma is non-Dharma; knowing Dharma is like a dream. Mind and Dharma are not real; don't vainly pursue them. Dreamlike illusions and empty flowers, why bother grasping them? Arriving here, the Buddhas of the three times, the entire Tripitaka, the words of the Patriarchs, all the old monks in the world, and the tangled vines spread everywhere are all useless. Why? Peace is originally brought about by generals, but generals are not allowed to see peace.'
Successor of Chan Master Kai of Jingyin Temple in Tokyo
Chan Master Facheng of Jingyin Temple in Tokyo (Sermon 4)
Instructing the assembly, he said: 'Knowing there are people who go beyond the Buddhas and Patriarchs, then there is a share in speaking. All you Chan practitioners, tell me, what is the matter beyond the Buddhas and Patriarchs? There is a son of a family, whose six senses are incomplete, and whose seven consciousnesses are not whole. He is a great icchantika (one who has cut off the roots of goodness), without the Buddha-nature. Meeting a Buddha, he kills the Buddha; meeting a Patriarch, he kills the Patriarch. Heaven cannot receive him, and hell has no door to take him in. Does the assembly recognize this person?' After a long pause, he said, 'Facing him, you don't recognize him (referring to not recognizing), sleeping too much leads to rambling in sleep (talking in one's sleep).'
Instructing the assembly, he said: 'Just this, it burdens and kills people. Recognizing it as oneself during the time of the empty aeon. Clearly, it's adding a head on top of a head. Furthermore, saying it falls into the present time is no different from adding frost on top of snow. Even if it's purely clear and without a single spot, there is still flowing and constant permanence. Even if you turn positions and return to the opportunity, it's very much like fleeing from your shadow in the middle of the day. Therefore, it is said: 'Two arise from one; do not even hold onto one.' If one mind does not arise, then myriad dharmas are without fault.' He shouts once, saying, 'What is this sound of a hot bowl?' Have you not seen it said that Manjusri (Manjusri Bodhisattva) gives rise to Buddha-views and Dharma-views, and is banished to the two Iron Mountain Ranges (between two Iron Mountain Ranges). Monks (Buddhist monks) give rise to Buddha-views and Dharma-views, and are listed'
在三條椽下。乃舉起拂子云。拂子夜來起佛見法見。且道。今朝如何批判。繫繩床云。分付德山臨濟。
示眾云。靈機獨耀。智鑒洞然。瞬目揚眉。已彰痕跡。拈槌豎拂。豈免階梯。悟之者。心超數量。語默皆如。左放右收。都無依賴。迷之者。頭頭作解。取捨有心。縱饒盡得那邊。未免這邊礙著。所以道。衲僧家。說個解粘去縛。㧞榍抽釘。已是犯鋒傷手。更言體之與用。正之與偏。恰似三家村裡教書郎。未念得一本太公家教。便道。文章賽過李白杜甫。諸禪德。伊家自有同風。不要展他書卷。
師問僧。甚處人。云西川。師云。幾時離鄉。云前年二月。師云。未離本國一句。作么生道。云通身是口。難為祗對。師云。猶是離家失業句。僧無語。師打一拂云。枉踏草鞋。
青原下第十四世
杭州凈慈善本禪師法嗣
福州雪峰思慧禪師(凡四)
杭州余氏子。
示眾云。若論此事。最尊最勝。難解難知。是第一義諦。是無分別法。是智不到處。是大總持王。是如來頂。是祖師印。是金剛王寶劍。是踞地師子。是鐵牛機。是猛火聚。擬向即乖。措意即失。而我云何能說能示。諸人云何能信能解。自非上根大器。向光未發已前。驀提得去。其孰能與於此哉。眾中必有飽參禪客
【現代漢語翻譯】 現代漢語譯本： 在三條椽下（指簡陋的處所）。於是舉起拂塵說：『拂塵昨夜顯現佛見、法見。那麼，今天該如何評判呢？』放下拂塵，靠著繩床說：『交付給德山（Deshan，禪宗祖師）和臨濟（Linji，禪宗祖師）去處理。』
開示大眾說：『靈妙的機用獨自閃耀，智慧的觀照透徹明瞭。眨眼揚眉，已經顯露出痕跡。拿起木槌豎起拂塵，難道不是增設階梯嗎？』領悟的人，心超越數量，言語和沉默都恰如其分，左放右收，都沒有依賴。迷惑的人，處處妄加解釋，取捨有心。縱然完全懂得那邊的道理，也難免被這邊所障礙。所以說，參禪的人，說個解開束縛，拔出木楔，抽出釘子，已經是犯了鋒芒傷了手。更何況談論體和用，正和偏呢？恰似三家村裡的教書先生，還沒念完一本《太公家教》，就說文章勝過李白（Li Bai，唐代詩人）和杜甫（Du Fu，唐代詩人）。各位禪德，伊家自有同風，不要展示他的書卷。
師父問僧人：『哪裡人？』僧人回答：『西川。』師父說：『什麼時候離開家鄉？』僧人回答：『前年二月。』師父說：『未離開本國的一句話，怎麼說？』僧人回答：『渾身是口，難以應對。』師父說：『還是離家失業的句子。』僧人無話可說。師父打了一下拂塵說：『白白地穿著草鞋。』
青原（Qingyuan，禪宗派系）下第十四世
杭州凈慈善本禪師（Jingci Shanben，禪師名號）法嗣
福州雪峰思慧禪師（Xuefeng Sihui，禪師名號）（共四則）
杭州余氏子。
開示大眾說：『若論此事，最尊貴最殊勝，難以理解難以知曉，是第一義諦（paramārtha-satya，佛教術語，指最高的真理），是無分別法（nirvikalpa-dharma，佛教術語，指沒有分別妄想的法），是智慧無法到達之處，是大總持王（mahādhāraṇī-rāja，佛教術語，指偉大的總持），是如來頂（tathāgata-śīrṣa，佛教術語，指佛的頂髻），是祖師印（patriarchal seal，禪宗術語，指祖師的印可），是金剛王寶劍（vajra-rāja-ratna-khadga，佛教術語，比喻斬斷煩惱的智慧），是踞地師子（seated lion，比喻威猛不可侵犯），是鐵牛機（iron ox mechanism，禪宗術語，比喻難以啟動的機鋒），是猛火聚（fierce fire mass，比喻強烈的能量）。想要靠近就違背，加以思量就失去。而我怎麼能說能示？諸位又怎麼能信能解？如果不是上根大器，在光明未發之前，就能夠驀然提得起，又有誰能參與到這裡呢？』大眾中必定有飽參禪客。
【English Translation】 English version: Under the three rafters (referring to a simple dwelling). Then he raised the whisk and said, 'The whisk revealed the Buddha-view and Dharma-view last night. So, how should we judge it today?' He put down the whisk and leaned against the rope bed, saying, 'Entrust it to Deshan (a Chan master) and Linji (a Chan master) to handle.'
Instructing the assembly, he said, 'The spiritual mechanism shines alone, the wisdom of discernment is clear and thorough. A blink of an eye, a raise of an eyebrow, already reveals traces. Picking up the mallet and raising the whisk, aren't these adding steps?' Those who understand, their minds transcend numbers, their words and silence are all appropriate, releasing to the left and gathering to the right, without any reliance. Those who are confused, interpret everything arbitrarily, with intentional taking and rejecting. Even if they fully understand the other side, they are still inevitably obstructed by this side. Therefore, it is said that for Chan practitioners, speaking of untying bonds, pulling out wedges, and removing nails is already offending the edge and injuring the hand. Moreover, to speak of essence and function, correctness and bias, is just like a schoolteacher in a small village who hasn't finished reading a copy of the 'Tai Gong's Family Instructions' and claims that his writing surpasses Li Bai (a poet of the Tang Dynasty) and Du Fu (a poet of the Tang Dynasty). Virtuous Chan practitioners, his family has its own customs, do not display his books.'
The master asked a monk, 'Where are you from?' The monk replied, 'From Xichuan.' The master said, 'When did you leave your hometown?' The monk replied, 'The second month of the year before last.' The master said, 'How do you speak a sentence that has not left the original country?' The monk replied, 'My whole body is a mouth, it is difficult to respond.' The master said, 'That is still a sentence of leaving home and losing one's livelihood.' The monk was speechless. The master struck with the whisk and said, 'You have wasted your straw sandals.'
The fourteenth generation under Qingyuan (a Chan lineage)
Dharma successor of Chan Master Jingci Shanben (name of a Chan master) of Jingci Monastery in Hangzhou
Chan Master Xuefeng Sihui (name of a Chan master) of Fuzhou (four excerpts in total)
A son of the Yu family from Hangzhou.
Instructing the assembly, he said, 'If we discuss this matter, it is the most noble and most supreme, difficult to understand and difficult to know. It is the first noble truth (paramārtha-satya, a Buddhist term, referring to the highest truth), it is the non-discriminating dharma (nirvikalpa-dharma, a Buddhist term, referring to the dharma without discriminating thoughts), it is the place where wisdom cannot reach, it is the Great Dharani King (mahādhāraṇī-rāja, a Buddhist term, referring to the great dharani), it is the Tathagata's crown (tathāgata-śīrṣa, a Buddhist term, referring to the protuberance on the crown of the Buddha's head), it is the Patriarch's seal (patriarchal seal, a Chan term, referring to the patriarch's approval), it is the Vajra King's precious sword (vajra-rāja-ratna-khadga, a Buddhist term, a metaphor for the wisdom that cuts off afflictions), it is the seated lion (seated lion, a metaphor for being majestic and inviolable), it is the iron ox mechanism (iron ox mechanism, a Chan term, a metaphor for a difficult-to-start mechanism), it is the fierce fire mass (fierce fire mass, a metaphor for intense energy). To try to approach it is to go against it, to contemplate it is to lose it. How can I speak and show it? How can you believe and understand it? If it is not a person of superior capacity, able to pick it up before the light has even been emitted, who can participate in this?' Surely there are seasoned Chan practitioners among you.
在。行間立地。鼻孔里冷笑。肚皮裡自語云。這話墮阿師。大好不說。咦。師子咬人。狂狗趁塊。卻被山僧拄杖子。檢責云。克由叵耐。妄意卜慶。隨語生解。放過即不可。若也放過。曹溪路上生荊棘。迦葉門風被陸沉。以拄杖。擊繩床。下座。
示眾云。一法有形。翳汝眼睛。眼睛不明。世界崢嶸。縱使通身眼綻。爍破大千。十方圓明。純一無雜。猶未得剿絕在。何故。金屑雖貴。落眼成翳。翳若不消。空花仍在。直須瞎卻諸人眼。始解剪除病根。從教摸地撈天。免人弄光認影。過此已還。吾不知也。
示眾云。諸佛說法。常依真俗二諦。唯有祖師門下。一無所依。不依內。不依外。不依中間。乃至一切諸佛。都無依倚。或問或答。盡在臨時。句后聲前。不留影跡。不是禪。不是道。不是玄。不是妙。不是真。不是俗。且道。是個什麼。良久云。毗婆尸佛早留心。直至如今不得妙。
示眾云。當場問答。只在臨時。不用尋思。拈來便用。諸禪德。不是情中法。莫生取捨心。而況法無異法。句無別句。拈起一毫。盡大地一時明得。一切言句。無不該通。猶未是衲僧分上事。豈不見道。擊石火閃電光。薦得薦不得。未免喪身失命。且如諸人。還免得也無。良久云。臨崖看滸眼。特地一場愁。
【現代漢語翻譯】 現代漢語譯本： 在。行間立地。鼻孔里冷笑。肚皮裡自語道：『這話墮落了阿師（老師），大好不說。』咦！獅子咬人，瘋狗才追逐肉塊。卻被山僧用拄杖子，責備道：『克由叵耐（你太不像話了），妄自猜測慶幸，隨隨便便地根據言語產生理解。放過你可不行。如果放過你，曹溪（六祖慧能弘法的道場）的路上就會長滿荊棘，迦葉（禪宗初祖摩訶迦葉）的門風就會被埋沒。』用拄杖擊打繩床。下座。
開示大眾說：『一法有形，就會遮蔽你們的眼睛。眼睛不明，世界就顯得崎嶇不平。縱然全身都長滿眼睛，能夠照亮整個大千世界，十方圓明，純一無雜，也還未能徹底清除障礙。為什麼呢？金屑雖然珍貴，落入眼中也會成為障礙。障礙若不消除，空花（虛幻的景象）仍然存在。必須讓你們瞎了眼，才能徹底剪除病根，任憑你們摸地撈天，免得人們玩弄光影，認假為真。過了這個階段，我就不知道了。』
開示大眾說：『諸佛說法，常依真俗二諦（真諦和俗諦，佛教的兩種真理層面）。唯有祖師門下，一無所依。不依內，不依外，不依中間，乃至一切諸佛，都沒有依憑。或問或答，全在臨時。句后聲前，不留痕跡。不是禪，不是道，不是玄，不是妙，不是真，不是俗。且說，這是什麼？』良久說：『毗婆尸佛（過去七佛之首）早早留心，直至如今也不得妙。』
開示大眾說：『當場問答，只在臨時。不用尋思，拈來便用。』諸位禪德，不是情中法，莫生取捨心。何況法無異法，句無別句。拈起一毫，盡大地一時明得，一切言句，無不該通。猶未是衲僧（僧人）分上事。豈不見道：『擊石火閃電光，薦得薦不得，未免喪身失命。』且如諸位，還免得了也無？良久說：『臨崖看滸眼，特地一場愁。』
【English Translation】 English version: Here. Standing firmly between the lines. A cold laugh from the nostrils. A self-whisper from the belly: 'These words have fallen upon the Acharya (teacher), it would be better not to speak them.' Alas! A lion bites people, only a mad dog chases after scraps. Yet, the mountain monk rebukes with his staff, saying: 'Ke You Po Nai (you are too outrageous), presumptuously guessing at good fortune, casually interpreting according to words. Letting you off is not permissible. If you are let off, the road to Cao Xi (the place where the Sixth Patriarch Huineng propagated the Dharma) will be overgrown with thorns, and the tradition of Kashyapa (Mahakashyapa, the first patriarch of Zen Buddhism) will be submerged.' He strikes the rope bed with his staff and descends from the seat.
Instructing the assembly, he says: 'If a single dharma has form, it will obscure your eyes. If the eyes are not clear, the world will appear rugged and uneven. Even if the whole body is covered with eyes, capable of illuminating the entire great thousand world, perfectly clear and without impurity, it still has not completely eliminated the obstacles. Why? Although gold dust is precious, it becomes an obstruction when it falls into the eyes. If the obstruction is not removed, empty flowers (illusory appearances) will still exist. You must be blinded before you can thoroughly cut off the root of the disease, allowing you to grope on the ground and search the sky, so that people will not play with light and shadow, mistaking the false for the real. Beyond this stage, I do not know.'
Instructing the assembly, he says: 'The Buddhas always teach according to the Two Truths (the conventional truth and the ultimate truth, two levels of truth in Buddhism). Only under the ancestral teachers is there nothing to rely on. Not relying on the internal, not relying on the external, not relying on the middle, even all the Buddhas have no reliance. Whether questioning or answering, it is all in the moment. Before the sound after the sentence, leaving no trace. It is not Zen, it is not the Tao, it is not the mysterious, it is not the wonderful, it is not the true, it is not the conventional. Then tell me, what is it?' After a long silence, he says: 'Vipashyi Buddha (the first of the Seven Buddhas of the Past) paid attention early on, but even now he has not attained the subtle.'
Instructing the assembly, he says: 'Questioning and answering on the spot is only in the moment. No need to ponder, pick it up and use it.' All you Zen practitioners, this is not a dharma of emotion, do not give rise to a mind of acceptance and rejection. Moreover, dharma has no different dharma, sentence has no different sentence. Pick up a single hair, and the entire earth is illuminated at once, all words and sentences are universally understood. Yet, this is not the business of a monastic. Have you not heard it said: 'A spark from striking a stone, a flash of lightning, if you realize it, if you do not realize it, you will inevitably lose your body and your life.' Then, all of you, can you avoid it or not?' After a long silence, he says: 'Looking at the vastness from the edge of a cliff, it is especially a scene of sorrow.'
鄧州丹霞淳禪師法嗣
明州天童正覺禪師(凡五)
示眾云。佛法也無許多般。只要諸人一切時中。放教身心。空索索地。條絲不掛。廓落無依。本地靈明。毫髮不昧。若恁么履踐。得到自然一切時合。一切時應。了無纖毫許。作你障礙處。便能轉十聖。向自己背後。方喚作衲僧。若也倚他門戶。取他處分。受他茶糊。豈不是瞎驢趁大隊。既然如是。畢竟如何。自是不歸歸便得。五湖煙景有誰爭。
示眾云。諸禪德。吞盡三世佛底人。為甚麼。開口不得。照破四天下底人。為甚麼。閤眼不得。許多病痛。與你一時拈卻了也。且作么生。得十成通暢去。還會么。擘開華岳連天秀。放出黃河到海清。
示眾云。以本際光。洗長夜暗。以法界智。破塵劫疑。生滅紛紛。而不至真凈之家。夤緣擾擾。而不到圓明之境。任他外變。獨我中虛。步入道寰。體亡幻事。所以古人道。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。且道。是甚麼。良久云。鯨吞海水盡。露出珊瑚枝。
示眾云。真空不空。妙有不有。是萬化產生之根。即二儀造化之母。方隅不可定其居。劫數不可窮其壽。門庭廓凈也。風色如秋。田地虛明也。月華如晝。達一念之未萌。在大功而莫守。五路頭木馬嘶鳴。四衢內石牛
【現代漢語翻譯】 現代漢語譯本 鄧州丹霞淳禪師的法嗣
明州天童正覺禪師(共有五則)
開示大眾說：『佛法也沒有許多玄妙之處，只要各位在任何時候，都讓身心空蕩蕩的，一絲不掛，廓然無依。本地的靈明，絲毫也不昏昧。如果這樣去實踐，自然能夠隨時隨地契合，隨時隨地應機，沒有絲毫可以成為你的障礙。便能將十聖拋在腦後，才可稱作衲僧。如果依賴他人門戶，接受他人指示，受人恩惠，豈不是瞎驢跟在大隊後面亂跑？既然如此，究竟該如何？只要自己回頭，便能迴歸本真，五湖煙景，又有誰來爭奪呢？』
開示大眾說：『各位禪德，吞盡三世諸佛的人，為什麼不能開口說話？照破四天下的人，為什麼不能閉上眼睛？這麼多的病痛，我都一時為你們去除了。那麼，要怎樣才能達到十分通暢的境界呢？會嗎？劈開華山，連天秀麗，放出黃河，直奔大海，一片清明。』
開示大眾說：『以本際之光，洗滌長夜之暗；以法界之智，破除塵劫之疑。生滅紛紛，卻不能到達真凈之家；夤緣擾擾，卻不能到達圓明之境。任憑外境如何變化，我自心保持空虛。步入道之寰宇，身體忘卻虛幻之事。所以古人說：有物先於天地生，無形無象本寂寥。能為萬象之主宰，不隨四季而凋謝。』且說，這是什麼？』良久才說，『鯨魚吞盡海水，露出珊瑚枝。』
開示大眾說：『真空不空，妙有不有，是萬物化生的根本，是天地造化的母親。方位不可確定它的居所，劫數不可窮盡它的壽命。門庭廓然清凈，風色如秋；田地虛空光明，月華如晝。通達一念未萌之時，在大功面前而不自居。五路口木馬嘶鳴，四通八達的道路上石牛吼叫。
【English Translation】 English version Successor of Zen Master Danxia Chun of Dengzhou
Zen Master Zhengjue of Tiantong Monastery in Mingzhou (Five instances)
Addressing the assembly, he said: 'The Buddhadharma is not so complicated. It only requires everyone to keep their body and mind empty and bare at all times, without clinging to anything, utterly independent. The inherent spiritual clarity is never obscured. If you practice in this way, you will naturally be in accord at all times, responding appropriately at all times, without the slightest thing hindering you. Then you can turn the ten sages behind you, and only then can you be called a monastic. If you rely on others' doors, take their instructions, and accept their support, wouldn't that be like a blind donkey chasing after the crowd? Since this is the case, what should we do after all? If you don't return, you can return; the scenery of the five lakes, who will contend for it?'
Addressing the assembly, he said: 'Virtuous Zen practitioners, why can't the person who has swallowed all the Buddhas of the three times open their mouth? Why can't the person who illuminates the four continents close their eyes? I have removed all these ailments for you at once. So, how can you achieve complete fluency? Do you understand? Split open Mount Hua, and its beauty connects to the sky; release the Yellow River, and it flows clear to the sea.'
Addressing the assembly, he said: 'Use the light of the original ground to wash away the darkness of the long night; use the wisdom of the Dharmadhatu to break through the doubts of countless kalpas. Birth and death are tumultuous, yet one cannot reach the home of true purity; entanglements are disturbing, yet one cannot reach the realm of perfect illumination. Let external changes be, while my inner self remains empty. Step into the universe of the Way, and the body forgets illusory matters. Therefore, the ancients said: There was something before heaven and earth, formless and originally still. It can be the master of all phenomena, and does not wither with the four seasons.' Tell me, what is it?' After a long pause, he said, 'The whale swallows all the seawater, revealing coral branches.'
Addressing the assembly, he said: 'True emptiness is not empty, wonderful existence is not existent; it is the root of the generation of all things, the mother of the creation of heaven and earth. The directions cannot determine its dwelling, and kalpas cannot exhaust its lifespan. The gate is vast and pure, the wind is like autumn; the field is empty and bright, the moonlight is like day. Attain the state before a thought arises, and do not dwell on great achievements. At the five crossroads, the wooden horse neighs; within the four thoroughfares, the stone ox roars.'
奔走。到處相逢到處渠。通身是眼通身手。
示眾云。一切色不為眼礙。文殊門中發機。一切聲不為耳魔。觀音門中透徹。一切用不為身拘。一切應不為事背。便是普賢門中出入。奪境也。如驢覷井。奪人也。如井覷驢。三千世界百億身。不用安排只這是。
青原下第十五世
福州雪峰思慧禪師法嗣
臨安府凈慈道昌禪師(凡三)
湖州人也。
示眾云。了得目前。不了生死。此人病在生死。了得生死。不了目前。此人病在目前。且道。目前生死。一時了得底人。病在甚麼處。良久云。鴛鴦繡出從君看。莫把金針度與人。
示眾云。只這裡蕩蕩地。幸自可憐生。因甚麼特地礙卻。只為你行時。有個行見。坐時。有個坐見。隱隱猶懷舊日嫌。若是覷得透。見得徹。撥正路頭。直饒隨風倒柂。要且遍界不藏。且道不受移易一句。又作么生。無底籃中提得起。莫窯村裡不須尋。
示眾云。靈山會上。特地顢頇。少室峰前。依前𢣾㦬。何山門下。睹明不睹暗。未免從頭算兩個五百文。元來是一貫。恁么說話。且道。于衲僧門下。成得甚麼邊事。須知穿耳客。不是刻舟人。
明州天童正覺禪師法嗣
臨安府凈慈慧暉禪師(凡四)
明州人也。示眾云。真機
【現代漢語翻譯】 現代漢語譯本 奔走，到處相逢，到處都是它。全身都是眼睛，全身都是手。
開示大眾說：『一切色塵不會成為眼睛的障礙，這是文殊菩薩（Manjusri）門中發動的機用。一切聲音不會成為耳朵的魔障，這是觀音菩薩（Avalokitesvara）門中透徹的境界。一切作用不會被身體拘束，一切應機不會與事物相背離，這就是普賢菩薩（Samantabhadra）門中自由出入的境界。奪取外境，就像驢子看井；奪取人，就像井看驢。三千世界百億化身，不用安排，就是這個。』
青原行思（Qingyuan Xingsi）禪師門下第十五世
福州雪峰思慧（Xuefeng Sihui）禪師的法嗣
臨安府凈慈道昌（Jingci Daochang）禪師（共三次說法）
湖州人。
開示大眾說：『了悟得了悟眼前，卻不了悟生死，這個人病在生死上。了悟得了悟生死，卻不了悟眼前，這個人病在眼前。那麼，眼前生死，一時都能了悟的人，病在什麼地方？』良久說：『鴛鴦繡出來任你觀看，不要把金針傳給別人。』
開示大眾說：『就這裡空蕩蕩地，幸好還算可愛。因為什麼特地阻礙它呢？只因爲你行走時，有個行走的見解；坐著時，有個坐著的見解。隱隱約約還懷著舊日的嫌隙。如果能看得透徹，見得明白，撥正方向，即使隨風倒舵，也遍界無法隱藏。那麼，不受轉移改變的一句，又該怎麼說呢？從無底的籃子里也能提起來，莫窯村裡不必尋找。』
開示大眾說：『靈山會上，特地糊里糊塗；少室峰前，依舊吵吵嚷嚷。何山門下，只看到光明卻看不到黑暗，免不了從頭算起兩個五百文，原來是一貫錢。』這樣說話，那麼，在衲僧門下，能成就什麼事情呢？要知道穿耳的客人，不是刻舟求劍的人。
明州天童正覺（Tiantong Zhengjue）禪師的法嗣
臨安府凈慈慧暉（Jingci Huihui）禪師（共四次說法）
明州人。開示大眾說：『真機』
【English Translation】 English version Running around. Meeting it everywhere, it is everywhere. The whole body is eyes, the whole body is hands.
Instructing the assembly, he said: 'All forms do not obstruct the eyes. This is the activation of function within Manjusri's (文殊菩薩) gate. All sounds do not become the demons of the ears. This is the thorough penetration within Avalokitesvara's (觀音菩薩) gate. All functions are not constrained by the body. All responses do not turn away from affairs. This is entering and exiting within Samantabhadra's (普賢菩薩) gate. Seizing the environment is like a donkey looking at a well; seizing people is like a well looking at a donkey. The three thousand worlds and hundreds of millions of bodies, without arrangement, are just this.'
The fifteenth generation under Qingyuan Xingsi (青原行思).
The Dharma successor of Xuefeng Sihui (雪峰思慧) Zen Master of Fuzhou.
Jingci Daochang (凈慈道昌) Zen Master of Lin'an Prefecture (three sermons in total).
He was from Huzhou.
Instructing the assembly, he said: 'Understanding the present moment but not understanding birth and death, this person's illness lies in birth and death. Understanding birth and death but not understanding the present moment, this person's illness lies in the present moment. Then, what is the illness of a person who can understand both the present moment and birth and death at the same time?' After a long pause, he said: 'The mandarin ducks are embroidered for you to see; do not pass the golden needle to others.'
Instructing the assembly, he said: 'Just here, it is vast and empty, fortunately still somewhat lovely. Why deliberately obstruct it? Just because when you walk, there is a walking perception; when you sit, there is a sitting perception. Faintly still harboring old grudges. If you can see through it thoroughly and understand it completely, correct the path, even if you drift with the wind, it still cannot be hidden throughout the realm. Then, how should one speak of the phrase that is not subject to change?' It can be lifted from a bottomless basket; there is no need to search in Moya Village.'
Instructing the assembly, he said: 'At the assembly on Vulture Peak (靈山會), deliberately muddleheaded; before Shaoshi Peak (少室峰), still noisy and clamorous. Under the gate of He Mountain, seeing the light but not seeing the darkness, inevitably starting from the beginning to count two sets of five hundred cash, originally one string of cash.' Speaking like this, then, what can be accomplished under the gate of the monastic? Know that the ear-piercing guest is not the person carving a boat to find a sword.
The Dharma successor of Tiantong Zhengjue (天童正覺) Zen Master of Mingzhou.
Jingci Huihui (凈慈慧暉) Zen Master of Lin'an Prefecture (four sermons in total).
He was from Mingzhou. Instructing the assembly, he said: 'The true mechanism'
獨立。卓爾不群。覿面無私。對揚有準。不墮諸緣之後。妙超造化之先。眾生背之。而逐浪迷源。諸佛證之。而截流到岸。設使波澄大海。風清而未許停舟。雲散長空。月朗而豈容披照。當陽顯赫。大地該通。一句全提。十方普應。黃花翠竹。咸彰妙德家風。松韻泉聲。盡證圓通境界。直得恁么。猶是門庭施設。止宿草菴。入理深談。猶隔生在。所以道。任汝頭頭上了。物物上明。只喚作了事底人。須知有尊貴邊事。直饒如兩鏡相照。光影互融。亦只喚作光影邊事。更須知有到家時節。合作么生。人歸大國方成器。水到滄溟始是波。
示眾云。巢知風穴知雨。甘草甜黃連苦。不須計較作商量。五五從來二十五。萬般施設只如常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕擂鼓祭江神。
示眾云。懸崖撒手。自肯承當。絕後再蘇。欺君不得。若向這裡見得。便能全人即境。全境即人。人境一如。十方通徹。在一塵而見性。即一性以全真。有時鬧市橫身。有時寒巖宴坐。有時賓中辨主。有時主中辨賓。有時賓主交參。有時主賓互用。諸人還相委悉么。我是法中王。於法得自在。
示眾云。二千年前。吾佛世尊。拈花示眾。唯有金色頭陀。破顏微笑。世尊云。吾以正法眼藏。涅槃妙心。分付
【現代漢語翻譯】 現代漢語譯本：
獨立不倚，卓越超群。面對面也能公正無私，應對提問精準有度。不落入各種因緣的束縛之後，妙理超越造化之先。眾生背離它，追逐波浪而迷失本源；諸佛證悟它，截斷煩惱之流而到達彼岸。即使波浪平息如大海，風清氣爽也不允許停船；即使雲彩消散於長空，月光明朗也不容許遮蔽照耀。光明正大，普照大地。一句提綱挈領，十方普遍相應。黃花翠竹，都彰顯著妙德的家風；松濤泉聲，都印證著圓融通達的境界。即使直接達到這種境界，也還是門庭的設施。僅僅止宿于草菴，深入地談論義理，仍然隔著一層。所以說，任憑你事事物物都明白了，也只能叫做了事的人。要知道還有更尊貴的事情。縱然像兩面鏡子互相照耀，光影互相融合，也只能叫做光影邊的事情。更要知道有到達家鄉的時候，應該怎麼做？人只有回到大國才能成器，水只有流入大海才能成為波濤。
開示大眾說：鳥巢知道要颳風，風穴知道要下雨，甘草是甜的，黃連是苦的。不必計較，不要商量，五五相加向來就是二十五。各種設施都和平常一樣。這是叢林中飽參之人的話。各位還明白嗎？鄉下老翁不知道堯舜的功德，只是咚咚地擂鼓祭祀江神。
開示大眾說：在懸崖邊撒手，要自己肯承擔；死去之後又復甦，是欺騙不了人的。如果在這裡能夠領悟，就能使全人就是境界，全境界就是人。人與境界合一，十方通達。在一粒微塵中見到本性，就以這一個本性來保全真如。有時在熱鬧的集市中橫臥，有時在寒冷的巖洞中靜坐。有時在賓客中辨別主人，有時在主人中辨別賓客。有時賓主互相參與，有時主賓互相作用。各位還相互明白嗎？我是法中的王，在法中得到自在。
開示大眾說：二千年前，我的佛世尊（釋迦摩尼佛），拈花示眾，只有金色頭陀（摩訶迦葉，釋迦摩尼十大弟子之一）破顏微笑。世尊說：我將正法眼藏（如來正法），涅槃妙心（不生不滅的真心），交付於你。
【English Translation】 English version:
Independent and standing alone, outstanding and exceptional. Being impartial even face-to-face, and responding accurately to questions. Not falling behind the entanglements of various conditions, the wondrous principle transcends the beginning of creation. Sentient beings turn their backs on it, chasing waves and losing the source; Buddhas realize it, cutting off the stream of afflictions and reaching the shore. Even if the waves are as calm as the great sea, and the wind is clear and refreshing, it is not permissible to stop the boat; even if the clouds dissipate in the vast sky, and the moonlight is bright, it is not permissible to cover and obscure the illumination. Being upright and manifest, illuminating the great earth. A single sentence captures the essence, and the ten directions universally respond. Yellow flowers and green bamboos all manifest the family style of wondrous virtue; the sound of pine breezes and flowing springs all attest to the state of perfect and unobstructed understanding. Even directly attaining such a state is still just a facility at the gate. Merely lodging in a thatched hut and deeply discussing the principles, there is still a layer of separation. Therefore, it is said, 'Even if you understand everything, you can only be called someone who has finished the matter.' You must know that there is something more noble. Even if it is like two mirrors reflecting each other, with light and shadows intermingling, it can only be called a matter of light and shadow. You must know that there is a time to return home, what should you do? Only when a person returns to a great country can they become useful, and only when water flows into the vast ocean can it become waves.
Instructing the assembly, he said: 'The nest knows when the wind will blow, and the wind hole knows when it will rain. Licorice is sweet, and Coptis chinensis (Huang Lian) is bitter. There is no need to haggle or discuss; five times five has always been twenty-five. All kinds of facilities are just as usual. This is a saying for those who have fully participated in the monastic life. Do you all understand? The old peasant does not know the merit of Yao and Shun, but beats the drum to worship the river god.'
Instructing the assembly, he said: 'Releasing your hand on the cliff, you must be willing to take responsibility; reviving after death, you cannot deceive. If you can see this here, you can make the whole person the realm, and the whole realm the person. Person and realm are one, and the ten directions are unobstructed. Seeing the nature in a single dust, you use this single nature to preserve the truth. Sometimes lying down in a bustling market, sometimes sitting in a cold cave. Sometimes distinguishing the host among the guests, sometimes distinguishing the guests among the host. Sometimes the host and guests participate together, sometimes the host and guests use each other. Do you all understand each other? I am the king of the Dharma, and I am free in the Dharma.'
Instructing the assembly, he said: 'Two thousand years ago, my Buddha, World Honored One (Sakyamuni Buddha), held up a flower to the assembly, and only the golden-headed ascetic (Mahakasyapa, one of the ten great disciples of Sakyamuni) smiled. The World Honored One said: 'I entrust to you the treasury of the Right Dharma Eye (the true Dharma of the Tathagata), the wondrous mind of Nirvana (the true mind that is neither born nor dies).'
摩訶大迦葉。自後遞代。以心傳心。直指人心。見性成佛。譬如金翅鳥。扇開大海。直取龍吞。擬議不來。白雲萬里。唯在一念自肯。不落意思。不墮情識。德山棒。臨濟喝。竹韻松聲。驢鳴犬吠。莫不盡是發揚此事。自是諸人。開眼尿床。對面蹉過。且道。誵訛有甚麼處。擲下拄杖云。三十年後。不得錯舉。
應化賢聖
佛陀波利尊者。游五臺。到忻州。見一老人。問師。甚麼處去。師云。臺山禮文殊去。老人云。大德見文殊。還識么。尊者無對。
汾陽云。今日慶幸。
尊者到山下。又見一老人。問尊者。何來。云西天來。老人云。還將得佛頂尊勝經來么。者云。不將得來。老人云。空來何益。尊者遂回。
明安云。當初下得甚麼語。得見文殊。不回西天。乃云。但展兩手似伊。
耶舍尊者。訪遠法師。遠問。如何是道。師云。無人能會。云此間有五百聽徒。其中碩學高流。豈無一人會。師微笑。
遠復問。如何是道。師舉如意示之。云見么。遠云。見。師云。見個甚麼。遠云。見尊者手中如意。師將如意。擲于地云。還見么。遠云見。師云。見個甚麼。遠云。見尊者手中如意墮地。師收起如意云。見即不見。還見么。遠罔措。師斥云。觀公見解。未出常流。何得名
【現代漢語翻譯】 現代漢語譯本： 摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）。自此以後，代代相傳，以心印心，直指人心，見性成佛。譬如金翅鳥，展開翅膀扇開大海，直接抓取龍吞食，不容任何思量。萬里白雲，唯在一念之間自我肯定，不落入任何主觀臆測，不陷入任何情感認知。德山（Deshan Xuanjian，唐代禪師）的棒喝，臨濟（Linji Yixuan，唐代禪師）的棒喝，竹林的韻律，松濤的聲音，驢的鳴叫，狗的吠聲，無不都在闡揚此事。只是這些人，睜開眼睛卻在床上尿尿，當面錯過。那麼，錯謬之處在哪裡呢？（禪師）擲下拄杖說：『三十年後，不要錯誤地理解。』
應化賢聖
佛陀波利尊者（Buddhapāli），遊歷五臺山，到達忻州，見到一位老人，（老人）問（尊者）：『您要去哪裡？』（尊者）說：『去五臺山禮拜文殊（Manjusri，文殊菩薩）。』老人說：『大德見到文殊，能認得他嗎？』尊者無言以對。
汾陽（Fenyang Shanzhao，宋代禪師）說：『今天真幸運。』
尊者到達山下，又見到一位老人，（老人）問尊者：『從哪裡來？』（尊者）說：『從西天來。』老人說：『將《佛頂尊勝陀羅尼經》（Uṣṇīṣa Vijaya Dhāraṇī Sūtra）帶來了嗎？』尊者說：『沒有帶來。』老人說：『空來有什麼用？』尊者於是返回。
明安（Ming』an，禪師）說：『當初應該怎麼回答，才能見到文殊，而不必返回西天呢？』於是說：『只要像他那樣展開雙手。』
耶舍尊者（Yaśas），拜訪遠法師（慧遠，東晉時期僧侶）。遠（法師）問：『什麼是道？』（耶舍尊者）說：『沒有人能夠領會。』（慧遠）說：『這裡有五百聽法的弟子，其中博學之士，高才之流，難道沒有一個人能領會嗎？』（耶舍尊者）微笑。
遠（法師）又問：『什麼是道？』（耶舍尊者）舉起如意（一種象徵權力的器物）示意。（慧遠）說：『看見了。』（耶舍尊者）說：『看見了什麼？』（慧遠）說：『看見尊者手中的如意。』（耶舍尊者）將如意扔在地上說：『還看見嗎？』（慧遠）說：『看見了。』（耶舍尊者）說：『看見了什麼？』（慧遠）說：『看見尊者手中的如意掉在地上。』（耶舍尊者）收起如意說：『看見即是不見，還看見嗎？』慧遠不知所措。（耶舍尊者）斥責說：『觀看您的見解，沒有超出常人的範疇，怎麼能稱得上是…？』
【English Translation】 English version: Mahākāśyapa (one of the ten major disciples of the Buddha). From then on, it was passed down through generations, mind to mind, directly pointing to the human mind, seeing one's nature and becoming a Buddha. It is like the Garuda (a mythical bird), spreading its wings and opening the great sea, directly grabbing the dragon and swallowing it, allowing no deliberation. Ten thousand miles of white clouds, only in a single thought of self-affirmation, not falling into any subjective conjecture, not sinking into any emotional cognition. Deshan's (Deshan Xuanjian, a Chan master of the Tang Dynasty) staff and shout, Linji's (Linji Yixuan, a Chan master of the Tang Dynasty) staff and shout, the rhythm of the bamboo forest, the sound of the pine waves, the braying of the donkey, the barking of the dog, all are expounding this matter. It's just that these people, opening their eyes, urinate in bed, missing it right in front of their faces. So, where is the error? (The Chan master) throws down his staff and says: 'Thirty years later, do not misunderstand.'
Incarnate Sages
Buddhapāli (a venerable monk), traveled to Mount Wutai, arrived in Xinzhou, and saw an old man, who asked (the venerable monk): 'Where are you going?' (The venerable monk) said: 'Going to Mount Wutai to pay homage to Manjusri (the Bodhisattva of Wisdom).' The old man said: 'Great Virtue, if you see Manjusri, will you recognize him?' The venerable monk was speechless.
Fenyang (Fenyang Shanzhao, a Chan master of the Song Dynasty) said: 'Today is truly fortunate.'
The venerable monk arrived at the foot of the mountain and saw another old man, who asked the venerable monk: 'Where do you come from?' (The venerable monk) said: 'From the Western Heaven.' The old man said: 'Did you bring the Uṣṇīṣa Vijaya Dhāraṇī Sūtra?' The venerable monk said: 'I did not bring it.' The old man said: 'What is the use of coming empty-handed?' The venerable monk then returned.
Ming'an (a Chan master) said: 'What should have been said at the beginning to see Manjusri without having to return to the Western Heaven?' Then he said: 'Just spread out both hands like him.'
Yaśas (a venerable monk) visited Dharma Master Yuan (Huiyuan, a monk of the Eastern Jin Dynasty). Yuan (Dharma Master) asked: 'What is the Dao?' (Yaśas) said: 'No one can understand.' (Huiyuan) said: 'Here are five hundred disciples listening to the Dharma, among whom are scholars and talented people, is there not one who can understand?' (Yaśas) smiled.
Yuan (Dharma Master) asked again: 'What is the Dao?' (Yaśas) raised a ruyi (a scepter-like ornament symbolizing power) to indicate it. (Huiyuan) said: 'I see it.' (Yaśas) said: 'What do you see?' (Huiyuan) said: 'I see the ruyi in the venerable one's hand.' (Yaśas) threw the ruyi on the ground and said: 'Do you still see it?' (Huiyuan) said: 'I see it.' (Yaśas) said: 'What do you see?' (Huiyuan) said: 'I see the ruyi in the venerable one's hand falling to the ground.' (Yaśas) picked up the ruyi and said: 'Seeing is not seeing, do you still see it?' Huiyuan was at a loss. (Yaśas) rebuked: 'Observing your views, they have not exceeded the scope of ordinary people, how can you be called...?'
喧宇宙。乃拂衣上紫霄峰。
波羅提尊者。西天異見王問。何者是佛。師云。見性是佛。王云。師見性否。師云。我見佛性。王云。性在何所。師云。性在作用。王云。是何作用。我今不見。師云。今現作用。王自不見。王云。於我有否。師云。王若作用。無有不是。王若不用。體亦難見。王云。若當用時。幾處出現。師云。若出現時。當有其八。王云。其八出現。當爲我說。師說偈云。在胎曰身。處世名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識者喚作精魂。
王聞。心悟。作禮而謝。
秦䟦陀禪師。問生法師。講何經論。生云。大般若經。師云。作么生說色空義。云眾微聚曰色。眾微無自性曰空。師云。眾微未聚。喚作甚麼。生罔措。
師又問。別講何經論。云大涅槃經。師云。如何說涅槃之義。云涅而不生。槃而不滅。不生不滅。故曰涅槃。師云。這個是如來涅槃。那個是法師涅槃。云涅槃之義。豈有二耶。某甲只如此。未審禪師。如何說涅槃。師拈起如意云。還見么。云見。師云。見個甚麼。云見禪師手中如意。師將如意。擲于地云。見么。云見。師云。見個甚麼。云見禪師手中如意墮地。師斥云。觀
【現代漢語翻譯】 喧鬧聲響徹宇宙。於是拂袖登上紫霄峰（山峰名）。
波羅提尊者（尊者名）。西天異見王（國王名）問道：『什麼是佛？』尊者說：『見性是佛。』國王問：『師父您見性了嗎？』尊者說：『我見到了佛性。』國王問：『性在什麼地方？』尊者說：『性在作用之中。』國王問：『是什麼作用？我現在沒見到。』尊者說：『現在就在起作用，只是你自己沒見到。』國王問：『這作用在我身上有嗎？』尊者說：『大王您如果起作用，沒有不是佛性的；大王您如果不作用，佛性的本體也很難見到。』國王問：『如果起作用時，會在哪些地方顯現？』尊者說：『如果顯現時，會有八種。』國王問：『這八種顯現，請您為我解說。』尊者說偈語道：『在母胎中叫做身，處在世間叫做人。在眼睛裡叫做見，在耳朵里叫做聞。在鼻子里嗅香氣，在舌頭上發談論。在手裡是執持抓握，在腳上是行走奔跑。普遍顯現包含整個沙界（指無量世界），收攝起來就在一粒微塵。認識的人知道這是佛性，不認識的人把它叫做精魂。』
國王聽了，心中領悟，行禮拜謝。
秦䟦陀禪師（禪師名）問生法師（法師名）：『講的是什麼經論？』生法師說：『《大般若經》（經名）。』禪師問：『怎麼解釋色空的含義？』生法師說：『眾多微塵聚集叫做色，眾多微塵沒有自性叫做空。』禪師問：『眾多微塵沒有聚集時，叫做什麼？』生法師茫然不知所措。
禪師又問：『還講什麼經論？』生法師說：『《大涅槃經》（經名）。』禪師問：『如何解釋涅槃的含義？』生法師說：『涅而不生，槃而不滅，不生不滅，所以叫做涅槃。』禪師說：『這是如來的涅槃，那是法師的涅槃。』生法師說：『涅槃的含義，難道有兩種嗎？我只能這樣理解，不知道禪師您如何解釋涅槃？』禪師拿起如意（法器）說：『看見了嗎？』生法師說：『看見了。』禪師問：『看見了什麼？』生法師說：『看見禪師手中的如意。』禪師將如意扔在地上說：『看見了嗎？』生法師說：『看見了。』禪師問：『看見了什麼？』生法師斥責道：『觀』
【English Translation】 The clamor resounded throughout the universe. Then, he flicked his sleeves and ascended Zixiao Peak (mountain name).
Venerable Poluoti (Venerable's name), King Yijian of Western Heaven (King's name) asked: 'What is Buddha?' The Venerable said: 'Seeing one's nature is Buddha.' The King asked: 'Has the master seen his nature?' The Venerable said: 'I have seen Buddha-nature.' The King asked: 'Where is this nature located?' The Venerable said: 'Nature is in its function.' The King asked: 'What is this function? I do not see it now.' The Venerable said: 'It is functioning right now, but you yourself do not see it.' The King asked: 'Does this function exist in me?' The Venerable said: 'If Your Majesty functions, there is nothing that is not Buddha-nature; if Your Majesty does not function, the essence of Buddha-nature is also difficult to see.' The King asked: 'If it is functioning, in how many places does it appear?' The Venerable said: 'If it appears, there will be eight kinds.' The King asked: 'Please explain these eight appearances to me.' The Venerable spoke in verse: 'In the womb it is called the body, in the world it is called a person. In the eyes it is called seeing, in the ears it is called hearing. In the nose it smells fragrance, on the tongue it engages in discussion. In the hand it is grasping and holding, on the feet it is walking and running. It appears universally, encompassing all realms; when gathered, it is in a single mote of dust. Those who recognize it know it is Buddha-nature, those who do not recognize it call it the spirit.'
Upon hearing this, the King understood in his heart, bowed, and expressed his gratitude.
Chan Master Qinbatuo (Chan Master's name) asked Dharma Master Sheng (Dharma Master's name): 'What sutras or treatises are you lecturing on?' Dharma Master Sheng said: 'The Great Perfection of Wisdom Sutra (Sutra's name).' The Chan Master asked: 'How do you explain the meaning of form and emptiness?' Dharma Master Sheng said: 'The gathering of many particles is called form, the lack of self-nature in many particles is called emptiness.' The Chan Master asked: 'When many particles have not yet gathered, what is it called?' Dharma Master Sheng was at a loss for words.
The Chan Master then asked: 'What other sutras or treatises are you lecturing on?' Dharma Master Sheng said: 'The Great Nirvana Sutra (Sutra's name).' The Chan Master asked: 'How do you explain the meaning of Nirvana?' Dharma Master Sheng said: 'Nirvana is not born, and not extinguished; not born, not extinguished, therefore it is called Nirvana.' The Chan Master said: 'That is the Nirvana of the Tathagata, this is the Nirvana of the Dharma Master.' Dharma Master Sheng said: 'Does the meaning of Nirvana have two kinds? I can only understand it this way; I wonder how the Chan Master explains Nirvana?' The Chan Master picked up a ruyi (scepter) and said: 'Do you see it?' Dharma Master Sheng said: 'I see it.' The Chan Master asked: 'What do you see?' Dharma Master Sheng said: 'I see the ruyi in the Chan Master's hand.' The Chan Master threw the ruyi on the ground and said: 'Do you see it?' Dharma Master Sheng said: 'I see it.' The Chan Master rebuked: 'Observe!'
公見解。未出常流。何得名喧宇宙。拂衣而去。
其徒懷疑不已。乃追師扣問。我師說色空涅槃。不契。未審禪師。如何說色空義。師云。不道汝師。說得不是。汝師只說得果上色空。不會說得因中色空。其徒云。如何是因中色空。師云。一微空故。眾微空。眾微空故。一微空。一微空中。無眾微。眾微空中。無一微。
汾陽代云。休葛藤。
南嶽慧思禪師。因志公。令人傳語云。何不下山。教化眾生。目視雲漢。作甚麼。師云。三世諸佛。被我一口吞盡。何處更有眾生可化。
五祖戒云。更說道理看。
天臺智顗禪師。在南嶽。誦法華經。至藥王品云。是真精進。是名真法供養如來。於是悟法華三昧。獲旋陀羅尼。見靈山一會。儼然未散。
妙喜云。如今未獲旋陀羅尼者。還見靈山一會否。若見。以何為證。若不見。是真精進。是名真法供養如來。只恁么念過。卻成剩法矣。
天臺豐干禪師。因寒山問。古鏡未磨時。如何照燭。師云。冰壺無影像。猿猴探水月。云此是不照燭也。更請道看。師云。萬德不將來。教我道甚麼。寒山拾得。二俱作體而退。
師欲游五臺。問寒山拾得云。汝共我去。游五臺。便是我同流。若不共我去游五臺。不是我同流。山云。你去游
【現代漢語翻譯】 現代漢語譯本：
『你的見解沒有超出常人的範疇，怎麼能名揚天下呢？』說完，便拂袖離去。 他的弟子們對此感到疑惑不解，於是追上老師請教：『我們的老師說的是色空（Śūnyatā，空性）和涅槃（Nirvāṇa，寂滅），與禪師您的說法不合。不知禪師您是如何解釋色空的含義的？』禪師說：『我並不是說你的老師說得不對，你的老師只是說到了果上的色空，沒有說到因中的色空。』他的弟子問：『什麼是因中的色空呢？』禪師說：『一個微塵空，所以眾多的微塵也空；眾多的微塵空，所以一個微塵也空。在一個微塵的空中，沒有眾多的微塵；在眾多的微塵空中，沒有一個微塵。』 汾陽（Fényáng）禪師評論說：『停止這些葛藤（糾纏不清的思緒）吧。』 南嶽慧思（Nányuè Huìsī）禪師，通過志公（Zhìgōng）讓人傳話說：『為什麼不下山，教化眾生呢？只是抬頭看著天空，做什麼呢？』禪師說：『三世諸佛（Buddhas of the Three Times）都被我一口吞盡了，哪裡還有眾生可以教化呢？』 五祖戒（Wǔzǔ Jiè）禪師評論說：『再說說道理看看。』 天臺智顗（Tiāntāi Zhìyǐ）禪師在南嶽（Nányuè）誦讀《法華經》（Lotus Sūtra），讀到《藥王品》（Bhaiṣajyarāja）時，唸到『是真精進，是名真法供養如來』，於是領悟了法華三昧（Lotus Samādhi），獲得了旋陀羅尼（dhāraṇī，總持），見到靈山（Gṛdhrakūṭa，鷲峰山）一會，彷彿還沒有散去。 妙喜（Miàoxǐ）禪師評論說：『如今沒有獲得旋陀羅尼的人，還能見到靈山一會嗎？如果見到，以什麼為證？如果沒見到，只是把『是真精進，是名真法供養如來』這樣念過去，就成了多餘的說法了。』 天臺豐干（Tiāntāi Fēnggān）禪師，寒山（Hánshān）問：『古鏡未磨時，如何照燭？』禪師說：『冰壺沒有影像，猿猴探取水中的月亮。』（意思是無法照燭）寒山說：『請再說一遍。』禪師說：『萬德不帶來，教我說什麼？』寒山和拾得（Shídé）都領會了禪師的意思，作揖退下了。 禪師想要游五臺山（Wǔtái Mountain），問寒山和拾得：『你們和我一起去游五臺山，就是我的同道；如果不和我一起去游五臺山，就不是我的同道。』寒山說：『你去游……』
【English Translation】 English version:
'Your understanding has not gone beyond the ordinary. How can your name be known throughout the universe?' Having said this, he flicked his sleeves and left. His disciples were filled with doubt and followed their teacher to inquire: 'Our teacher speaks of Śūnyatā (emptiness) and Nirvāṇa (cessation), which does not agree with the Chan master's teachings. We wonder how the Chan master explains the meaning of Śūnyatā?' The Chan master said, 'I am not saying that your teacher is wrong. Your teacher only speaks of Śūnyatā in the result, but does not speak of Śūnyatā in the cause.' His disciples asked, 'What is Śūnyatā in the cause?' The Chan master said, 'Because one particle is empty, all particles are empty; because all particles are empty, one particle is empty. In the emptiness of one particle, there are no many particles; in the emptiness of many particles, there is no one particle.' Fényáng commented, 'Stop these entanglements (of thoughts).' Nányuè Huìsī Chan master, through Zhìgōng, had someone convey the message: 'Why not descend the mountain and teach sentient beings? What are you doing just looking at the sky?' The Chan master said, 'The Buddhas of the Three Times have all been swallowed by me in one gulp. Where are there any sentient beings to teach?' Wǔzǔ Jiè Chan master commented, 'Let's hear you speak some more principles.' Tiāntāi Zhìyǐ Chan master, while reciting the Lotus Sūtra at Nányuè, when he reached the Bhaiṣajyarāja chapter, reciting 'This is true diligence, this is called true Dharma offering to the Tathāgata,' he then realized the Lotus Samādhi, obtained the dhāraṇī (total retention), and saw the assembly at Gṛdhrakūṭa (Vulture Peak), as if it had not yet dispersed. Miàoxǐ Chan master commented, 'Those who have not yet obtained the dhāraṇī, can they still see the assembly at Gṛdhrakūṭa? If they see it, what is the proof? If they do not see it, just reciting 'This is true diligence, this is called true Dharma offering to the Tathāgata' in this way becomes superfluous.' Tiāntāi Fēnggān Chan master, Hánshān asked, 'When the ancient mirror is not polished, how does it illuminate?' The Chan master said, 'The ice pot has no reflection, the monkey tries to grasp the moon in the water.' (meaning it cannot illuminate) Hánshān said, 'Please say it again.' The Chan master said, 'Ten thousand virtues are not brought along, what can I say?' Hánshān and Shídé both understood the Chan master's meaning and bowed and withdrew. The Chan master wanted to travel to Wǔtái Mountain and asked Hánshān and Shídé, 'If you go with me to travel to Wǔtái Mountain, you are my companions; if you do not go with me to travel to Wǔtái Mountain, you are not my companions.' Hánshān said, 'You go travel...'
五臺。作甚麼。師云。禮文殊。山云。你不是我同流。
大溈祐禪師。作沙彌時。往國清受戒。寒山預知。同拾得。往松門接。祐才到。二人從路傍跳出。作大蟲吼三聲。祐無對。山云。自從靈山一別。迄至於今。還記得么。祐亦無對。拾得拈拄杖云。你喚這個。作甚麼。祐又無對。寒山云。休休。不用問他。自別後。已三生作國王來。總忘卻了也。
先凈照禪師。問楞嚴大師。經中道。若能轉物。即同如來。若被物轉。即名凡夫。只如升元閣。作么生轉。
汾陽代云。彼此老大。
金陵志公和尚。問一梵僧。承聞尊者。喚我作屠兒。曾見我殺生么。云見。師云。有見見。無見見。不有不無見。若有見見。是凡夫見。無見見。是聲聞見。不有不無見。是外道見。未審尊者。如何見。梵僧云。你有此等見耶。
汾陽云。不枉西來。
師垂語云。終日拈香擇火。不知身是道場。
玄沙云。終日拈香擇火。不知真個道場。
雪竇云。一對無孔鐵錘。
昭覺勤云。終日拈香擇火。不知拈香擇火。
明州布袋和尚。嘗立通衢。有僧問。在這裡。作甚麼。師云。等個人來。或云。來也來也。遂懷內。取一橘子。度與僧。僧擬接。師縮手云。汝不是這個人。
【現代漢語翻譯】 現代漢語譯本 五臺山（Wutai Mountain）。（僧人問）你去做什麼？禪師說：『禮拜文殊菩薩（Manjusri）。』山（指五臺山）說：『你不是我的同道。』
大溈祐禪師（Dawei You Chanshi）做沙彌（Sramanera，佛教出家男子最初階段）時，前往國清寺（Guoqing Temple）受戒。寒山（Hanshan）預先知道此事，與拾得（Shide）一同前往松門迎接。祐禪師剛到，二人從路旁跳出，像大蟲一樣吼叫三聲。祐禪師無言以對。寒山說：『自從靈山（Ling Mountain，釋迦牟尼佛說法的地點）一別，直到如今，還記得嗎？』祐禪師仍然無言以對。拾得拿起拄杖說：『你稱這個作什麼？』祐禪師又無言以對。寒山說：『罷了罷了，不用問他了。自從分別后，已經三世做國王了，全都忘記了。』
先凈照禪師（Xian Jingzhao Chanshi）問楞嚴大師（Lengyan Dashi）：『經中說，若能轉化外物，就等同如來（Tathagata，佛的稱號之一）；若被外物所轉，就叫做凡夫。』就像升元閣（Shengyuan Pavilion），如何轉化？』
汾陽（Fenyang）代為回答說：『彼此都老了。』
金陵志公和尚（Jinling Zhigong Heshan）問一位梵僧（Fan Seng，印度僧人）：『聽說尊者稱我為屠夫，曾見我殺生嗎？』梵僧說：『見過。』志公和尚說：『有見之見，無見之見，不有不無之見。若有見之見，是凡夫之見；無見之見，是聲聞（Sravaka，聽聞佛法而修行的弟子）之見；不有不無之見，是外道（heretics）之見。不知尊者如何見？』梵僧說：『你還有這些見解嗎？』
汾陽說：『不枉西來。』
禪師開示說：『終日拈香擇火，不知自身就是道場。』
玄沙（Xuansha）說：『終日拈香擇火，不知真正的道場。』
雪竇（Xuedou）說：『一對無孔的鐵錘。』
昭覺勤（Zhaojue Qin）說：『終日拈香擇火，不知拈香擇火。』
明州布袋和尚（Mingzhou Budai Heshan）曾站在交通要道上。有僧人問：『你在這裡做什麼？』布袋和尚說：『等待一個人來。』（僧人）或者說：『來了來了。』於是（布袋和尚）從懷裡取出一個橘子，遞給僧人。僧人想要接，布袋和尚縮回手說：『你不是這個人。』
【English Translation】 English version Wutai Mountain (Wutai Mountain). (A monk asks) What are you doing? The Chan master says, 'Paying homage to Manjusri (Manjusri).' The mountain (referring to Wutai Mountain) says, 'You are not one of my kind.'
Chan Master Dawei You (Dawei You Chanshi), when he was a Sramanera (Sramanera, the initial stage for a Buddhist novice monk), went to Guoqing Temple (Guoqing Temple) to receive the precepts. Hanshan (Hanshan) knew this in advance and went with Shide (Shide) to meet him at Songmen. As soon as Chan Master You arrived, the two jumped out from the roadside, roaring three times like tigers. Chan Master You had no response. Hanshan said, 'Since our separation at Ling Mountain (Ling Mountain, the place where Shakyamuni Buddha preached), do you still remember until now?' Chan Master You still had no response. Shide picked up his staff and said, 'What do you call this?' Chan Master You again had no response. Hanshan said, 'Enough, enough, no need to ask him. Since our separation, he has been a king for three lifetimes and has forgotten everything.'
Chan Master Xian Jingzhao (Xian Jingzhao Chanshi) asked Great Master Lengyan (Lengyan Dashi), 'The sutra says, 'If one can transform objects, one is the same as the Tathagata (Tathagata, one of the titles of the Buddha); if one is transformed by objects, one is called a common mortal.' Just like Shengyuan Pavilion (Shengyuan Pavilion), how does it transform?'
Fenyang (Fenyang) replied on his behalf, 'We are both old.'
Venerable Zhigong of Jinling (Jinling Zhigong Heshan) asked an Indian monk (Fan Seng, Indian monk), 'I heard that you call me a butcher. Have you ever seen me kill living beings?' The Indian monk said, 'I have.' Venerable Zhigong said, 'The seeing of seeing, the non-seeing of seeing, the neither-being-nor-non-being of seeing. If it is the seeing of seeing, it is the seeing of a common mortal; the non-seeing of seeing is the seeing of a Sravaka (Sravaka, a disciple who practices by listening to the Buddha's teachings); the neither-being-nor-non-being of seeing is the seeing of heretics (heretics). I wonder, how does the Venerable see?' The Indian monk said, 'Do you still have these views?'
Fenyang said, 'The westward journey was not in vain.'
The Chan master gave a teaching, saying, 'All day long, one picks incense and chooses fire, not knowing that one's own body is the Bodhimanda (Bodhimanda, a place of enlightenment).'
Xuansha (Xuansha) said, 'All day long, one picks incense and chooses fire, not knowing the true Bodhimanda.'
Xuedou (Xuedou) said, 'A pair of iron hammers without holes.'
Zhaojue Qin (Zhaojue Qin) said, 'All day long, one picks incense and chooses fire, not knowing the picking of incense and choosing of fire.'
The Cloth Bag Monk of Mingzhou (Mingzhou Budai Heshan) once stood on a thoroughfare. A monk asked, 'What are you doing here?' The Cloth Bag Monk said, 'Waiting for someone to come.' (The monk) perhaps said, 'Coming, coming.' Thereupon (the Cloth Bag Monk) took out an orange from his bosom and handed it to the monk. As the monk was about to receive it, the Cloth Bag Monk withdrew his hand and said, 'You are not that person.'
僧問。如何是祖師西來意。師放下布袋。叉手而立。僧云。只這個。別更有在。師拈布袋。上肩便行。
師一日。見僧在前行。師驀撫其背。僧回首。師云。把將一錢來。
師或將布袋。並破席一領。于通衢往來。布袋盛缽盂木履。魚肉菜飯。瓦石土木。諸般總有。或於稠人中。打開布袋。撒下物云。看看。又一一拈起。問人云。這個喚作甚麼。
婺州善慧大士。梁武帝請講金剛經。士才升座。以尺揮桉一下。便下座。帝愕然。志公云。陛下還會么。帝云不會。志公云。大士講經竟。
白雲端云。大士與志公。被梁皇一狀領過。
雪竇頌云。不向雙林寄此身。卻于梁土惹埃塵。當時不得志公老。也是恓恓去國人。
大士一日披衲。頂冠。靸履。朝見。帝問。是僧耶。士以手指冠。帝云是道耶。士以手指靸履。帝云是俗耶。士以手指衲衣。
汾陽代云。大士多能。
大士有偈云。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如身影相似。欲識佛去處。(雪竇云三生六十劫)祇這語聲是。
玄沙云。大小傅大士。只認得個昭昭靈靈。
雪竇云。天下衲僧跳不出。直饒口掛壁上漢。別有一竅。勘過了打 又云。玄沙打草驚蛇。
【現代漢語翻譯】 現代漢語譯本 僧人問道：『什麼是祖師西來意？』（Bodhidharma's intention in coming from the West） 師父放下布袋，叉手站立。僧人說：『就只是這個嗎？還有別的嗎？』 師父拿起布袋，扛在肩上就走了。
師父有一天，看見一個僧人在前面走，師父突然拍了一下他的背。僧人回頭，師父說：『拿一文錢來。』
師父有時拿著布袋，還有一張破蓆子，在街市上往來。布袋里裝著缽盂、木屐、魚肉菜飯、瓦片石頭土塊，各種東西都有。有時在人群密集的地方，打開布袋，撒下東西說：『看看。』又一一撿起來，問人說：『這個叫做什麼？』
婺州善慧大士（Wuzhou Shanhui Dashi），梁武帝（Emperor Wu of Liang）請他講解《金剛經》（Diamond Sutra）。大士剛登上座位，用尺子敲了一下桌子，就下座了。武帝很驚訝。志公（Zhì Gōng）說：『陛下明白了嗎？』 武帝說不明白。志公說：『大士講經完畢。』
白雲端（Baiyun Duan）說：『大士和志公，被梁武帝一句話就概括過去了。』
雪竇（Xuedou）頌道：『不向雙林（Twin Sal Trees）寄此身，卻于梁土惹埃塵。當時不得志公老，也是恓恓去國人。』
大士有一天披著袈裟，戴著帽子，穿著木屐，去朝見皇帝。皇帝問：『是僧人嗎？』 大士用手指著帽子。皇帝說：『是道士嗎？』 大士用手指著木屐。皇帝說：『是俗人嗎？』 大士用手指著袈裟。
汾陽（Fenyang）代說：『大士真是多才多藝。』
大士有一首偈語說：『夜夜抱佛眠，朝朝還共起。起坐鎮相隨，語默同居止。纖毫不相離，如身影相似。欲識佛去處，祇這語聲是。』（雪竇說三生六十劫）
玄沙（Xuansha）說：『大小傅大士（Fu Dashi），只認識那個昭昭靈靈。』
雪竇說：『天下衲僧跳不出。直饒口掛壁上漢，別有一竅。勘過了打。』 又說：『玄沙打草驚蛇。』
【English Translation】 English version A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's intention in coming from the West)?' The master put down his cloth bag, folded his hands, and stood there. The monk said: 'Is that all? Is there anything else?' The master picked up his cloth bag, put it on his shoulder, and left.
One day, the master saw a monk walking in front of him. The master suddenly patted him on the back. The monk turned around, and the master said: 'Bring me a coin.'
Sometimes the master would carry a cloth bag and a torn mat, wandering through the streets. The bag contained a bowl, wooden clogs, fish, meat, vegetables, rice, tiles, stones, earth, and wood—all sorts of things. Sometimes in crowded places, he would open the bag, scatter the contents, and say: 'Look!' Then he would pick them up one by one, asking people: 'What is this called?'
The great master Shanhui of Wuzhou (Wuzhou Shanhui Dashi) was invited by Emperor Wu of Liang (Emperor Wu of Liang) to lecture on the Diamond Sutra (Diamond Sutra). As soon as the master ascended the seat, he struck the table once with a ruler and then descended. The emperor was astonished. Zhì Gōng (Zhì Gōng) said: 'Does Your Majesty understand?' The emperor said he did not. Zhì Gōng said: 'The great master has finished lecturing.'
Baiyun Duan (Baiyun Duan) said: 'The great master and Zhì Gōng were both summed up by Emperor Wu of Liang in a single statement.'
Xuedou (Xuedou) praised: 'He did not entrust this body to the Twin Sal Trees (Twin Sal Trees), but stirred up dust in the land of Liang. If he had not had Zhì Gōng to rely on, he would have been a weary exile.'
One day, the great master wore a kasaya (robe), a hat, and wooden clogs to court. The emperor asked: 'Are you a monk?' The master pointed to his hat. The emperor said: 'Are you a Taoist?' The master pointed to his wooden clogs. The emperor said: 'Are you a layman?' The master pointed to his kasaya.
Fenyang (Fenyang) commented: 'The great master is truly versatile.'
The great master had a verse that said: 'Night after night, I sleep embracing the Buddha; morning after morning, I rise together with him. Rising and sitting, we always accompany each other; in speech and silence, we dwell together. Not separated by a hair's breadth, like a shadow following form. If you wish to know where the Buddha is, it is just this sound of speech.' (Xuedou said three lives and sixty kalpas)
Xuansha (Xuansha) said: 'The great and small Fu Dashi (Fu Dashi) only recognize the clear and luminous.'
Xuedou said: 'The monks of the world cannot jump out of it. Even if their mouths are hanging on the wall, there is another aperture. After examining it, strike!' He also said: 'Xuansha startles the snake in the grass.'
泗州大聖。或問。師何姓。師云。姓何。或云。何國人。師云。何國人。
無著和尚。往臺山。文殊相迎次。問。大德何方而來。師雲南方。雲南方佛法。如何住持。師云。末法比丘。少奉戒律。云多少眾。師云。或三百。或五百。
師卻問。和尚此間。佛法如何住持。殊云。凡聖同居。龍蛇混雜。師云。多少眾。殊云。前三三。后三三。
汾陽代云。識得你。
雪竇頌云。千峰盤屈色如藍。誰謂文殊是對談。堪笑清涼多少眾。前三三與后三三。
文殊與師喫茶次。拈起玻璃盞。問。南方還有這個么。師云無。殊云。尋常將甚麼喫茶。師無對。
長慶棱云。若恁么。癡客勸主人。
師睹日色稍晚。遂問文殊。擬投一宿。得否。殊云。汝有執心在。不得宿。師云。某甲無執心。殊云。汝曾受戒否。師云。受戒久矣。殊云。你若無執心。何用受戒。
師辭退均提童子。送師出門。師問童子。和尚適來道。前三三后三三。是多少。童子召大德。師回首。童子云。是多少。
洞山云。欲觀前人。先觀所使。
師見寺無額。問童子。此寺名甚麼。童子。以手指金剛背後。云看。師回首。化寺乃隱。
師游五臺。逢一老人。師問。莫是文殊么。云豈有二文殊
【現代漢語翻譯】 現代漢語譯本： 泗州大聖（Sìzhōu Dàshèng，唐代僧人，被認為是彌勒佛的化身）。有人問：『師父您姓什麼？』師父說：『姓何。』那人又問：『是哪個國家的人？』師父說：『哪個國家的人。』
無著和尚（Wúzhù Héshàng，唐代僧人）前往五臺山。文殊菩薩（Wénshū Púsà，佛教四大菩薩之一，象徵智慧）顯現迎接。文殊菩薩問：『大德從哪裡來？』無著和尚說：『從南方來。』文殊菩薩問：『南方佛法如何住持？』無著和尚說：『末法時期的比丘（bǐqiū，佛教出家男子），很少奉行戒律。』文殊菩薩問：『有多少僧眾？』無著和尚說：『或者三百，或者五百。』
無著和尚反問：『和尚您這裡，佛法如何住持？』文殊菩薩說：『凡人和聖人同住在一起，龍和蛇混雜在一起。』無著和尚問：『有多少僧眾？』文殊菩薩說：『前三三，后三三。』
汾陽善昭禪師（Fényáng Shànzhāo Chánshī，北宋雲門宗僧人）代語說：『識得你。』
雪竇重顯禪師（Xuědòu Chóngxiǎn Chánshī，北宋雲門宗僧人）頌揚說：『千峰盤繞，顏色如藍，誰說文殊菩薩是在和人對談？可笑清涼寺（Qīngliáng Sì，五臺山著名寺廟）有多少僧眾，前三三與后三三。』
文殊菩薩與無著和尚一起喝茶時，拿起玻璃杯，問：『南方還有這個嗎？』無著和尚說：『沒有。』文殊菩薩問：『平常用什麼喝茶？』無著和尚無言以對。
長慶慧棱禪師（Chángqìng Huìléng Chánshī，唐末五代僧人）說：『如果這樣，就是癡迷的客人勸說主人。』
無著和尚看到太陽快要落山，於是問文殊菩薩：『想在這裡借宿一晚，可以嗎？』文殊菩薩說：『你還有執著心在，不能借宿。』無著和尚說：『我沒有執著心。』文殊菩薩問：『你曾經受戒嗎？』無著和尚說：『受戒很久了。』文殊菩薩說：『你如果沒有執著心，何必受戒？』
無著和尚告辭，均提童子（Jūntí Tóngzǐ，文殊菩薩的侍者）送他出門。無著和尚問童子：『和尚剛才說，前三三后三三，是多少？』童子叫了一聲『大德』，無著和尚回頭。童子說：『是多少？』
洞山良價禪師（Dòngshān Liángjià Chánshī，唐代禪宗大師，曹洞宗創始人）說：『想要觀察前面的人，先觀察他所使用的人。』
無著和尚看見寺廟沒有匾額，問童子：『這寺廟叫什麼名字？』童子用手指著金剛（jīngāng，佛教護法神）背後，說：『看。』無著和尚回頭一看，寺廟就消失了。
無著和尚游五臺山，遇到一位老人。無著和尚問：『莫非是文殊菩薩嗎？』老人說：『難道有兩個文殊菩薩嗎？』
English version: Sizhou Dasheng (Sìzhōu Dàshèng, a monk in the Tang Dynasty, considered an incarnation of Maitreya Buddha). Someone asked: 'Master, what is your surname?' The master said: 'My surname is He.' The person then asked: 'What country are you from?' The master said: 'What country am I from?'
Monk Wuzhu (Wúzhù Héshàng, a monk in the Tang Dynasty) went to Mount Wutai. Manjusri Bodhisattva (Wénshū Púsà, one of the four great bodhisattvas in Buddhism, symbolizing wisdom) appeared to greet him. Manjusri Bodhisattva asked: 'Great Virtue, where do you come from?' Monk Wuzhu said: 'I come from the South.' Manjusri Bodhisattva asked: 'How is the Dharma maintained in the South?' Monk Wuzhu said: 'In the Dharma-ending age, monks (bǐqiū, ordained Buddhist men) rarely observe the precepts.' Manjusri Bodhisattva asked: 'How many monks are there?' Monk Wuzhu said: 'Perhaps three hundred, perhaps five hundred.'
Monk Wuzhu asked in return: 'How is the Dharma maintained here, Master?' Manjusri Bodhisattva said: 'Ordinary people and saints live together, dragons and snakes are mixed together.' Monk Wuzhu asked: 'How many monks are there?' Manjusri Bodhisattva said: 'The first three three, the last three three.'
Zen Master Fenyang Shanzhao (Fényáng Shànzhāo Chánshī, a Yunmen School monk in the Northern Song Dynasty) said on his behalf: 'I recognize you.'
Zen Master Xuedou Chongxian (Xuědòu Chóngxiǎn Chánshī, a Yunmen School monk in the Northern Song Dynasty) praised: 'Thousands of peaks coil around, their color like blue, who says Manjusri Bodhisattva is talking to someone? How laughable are the many monks at Qingliang Temple (Qīngliáng Sì, a famous temple on Mount Wutai), the first three three and the last three three.'
When Manjusri Bodhisattva was drinking tea with Monk Wuzhu, he picked up a glass cup and asked: 'Do you have this in the South?' Monk Wuzhu said: 'No.' Manjusri Bodhisattva asked: 'What do you usually use to drink tea?' Monk Wuzhu was speechless.
Zen Master Changqing Huileng (Chángqìng Huìléng Chánshī, a monk in the late Tang and Five Dynasties period) said: 'If that's the case, then it's a foolish guest advising the host.'
Monk Wuzhu saw that the sun was setting, so he asked Manjusri Bodhisattva: 'Is it possible to stay here for the night?' Manjusri Bodhisattva said: 'You still have attachments, you cannot stay.' Monk Wuzhu said: 'I have no attachments.' Manjusri Bodhisattva asked: 'Have you ever taken the precepts?' Monk Wuzhu said: 'I have taken the precepts long ago.' Manjusri Bodhisattva said: 'If you have no attachments, why did you take the precepts?'
Monk Wuzhu took his leave, and the boy Junti (Jūntí Tóngzǐ, Manjusri Bodhisattva's attendant) saw him to the door. Monk Wuzhu asked the boy: 'What did the Master mean just now by saying, the first three three, the last three three, how much is it?' The boy called out 'Great Virtue', and Monk Wuzhu turned his head. The boy said: 'How much is it?'
Zen Master Dongshan Liangjie (Dòngshān Liángjià Chánshī, a Zen master in the Tang Dynasty, founder of the Caodong School) said: 'If you want to observe the person in front, first observe the one he employs.'
Monk Wuzhu saw that the temple had no plaque, and asked the boy: 'What is the name of this temple?' The boy pointed to the back of the Vajra (jīngāng, Buddhist guardian deity) and said: 'Look.' Monk Wuzhu turned his head and the temple disappeared.
Monk Wuzhu was traveling on Mount Wutai and met an old man. Monk Wuzhu asked: 'Could you be Manjusri Bodhisattva?' The old man said: 'Are there two Manjusri Bodhisattvas?'
【English Translation】 English version: Sizhou Dasheng (Sìzhōu Dàshèng, a monk in the Tang Dynasty, considered an incarnation of Maitreya Buddha). Someone asked: 'Master, what is your surname?' The master said: 'My surname is He.' The person then asked: 'What country are you from?' The master said: 'What country am I from?'
Monk Wuzhu (Wúzhù Héshàng, a monk in the Tang Dynasty) went to Mount Wutai. Manjusri Bodhisattva (Wénshū Púsà, one of the four great bodhisattvas in Buddhism, symbolizing wisdom) appeared to greet him. Manjusri Bodhisattva asked: 'Great Virtue, where do you come from?' Monk Wuzhu said: 'I come from the South.' Manjusri Bodhisattva asked: 'How is the Dharma maintained in the South?' Monk Wuzhu said: 'In the Dharma-ending age, monks (bǐqiū, ordained Buddhist men) rarely observe the precepts.' Manjusri Bodhisattva asked: 'How many monks are there?' Monk Wuzhu said: 'Perhaps three hundred, perhaps five hundred.'
Monk Wuzhu asked in return: 'How is the Dharma maintained here, Master?' Manjusri Bodhisattva said: 'Ordinary people and saints live together, dragons and snakes are mixed together.' Monk Wuzhu asked: 'How many monks are there?' Manjusri Bodhisattva said: 'The first three three, the last three three.'
Zen Master Fenyang Shanzhao (Fényáng Shànzhāo Chánshī, a Yunmen School monk in the Northern Song Dynasty) said on his behalf: 'I recognize you.'
Zen Master Xuedou Chongxian (Xuědòu Chóngxiǎn Chánshī, a Yunmen School monk in the Northern Song Dynasty) praised: 'Thousands of peaks coil around, their color like blue, who says Manjusri Bodhisattva is talking to someone? How laughable are the many monks at Qingliang Temple (Qīngliáng Sì, a famous temple on Mount Wutai), the first three three and the last three three.'
When Manjusri Bodhisattva was drinking tea with Monk Wuzhu, he picked up a glass cup and asked: 'Do you have this in the South?' Monk Wuzhu said: 'No.' Manjusri Bodhisattva asked: 'What do you usually use to drink tea?' Monk Wuzhu was speechless.
Zen Master Changqing Huileng (Chángqìng Huìléng Chánshī, a monk in the late Tang and Five Dynasties period) said: 'If that's the case, then it's a foolish guest advising the host.'
Monk Wuzhu saw that the sun was setting, so he asked Manjusri Bodhisattva: 'Is it possible to stay here for the night?' Manjusri Bodhisattva said: 'You still have attachments, you cannot stay.' Monk Wuzhu said: 'I have no attachments.' Manjusri Bodhisattva asked: 'Have you ever taken the precepts?' Monk Wuzhu said: 'I have taken the precepts long ago.' Manjusri Bodhisattva said: 'If you have no attachments, why did you take the precepts?'
Monk Wuzhu took his leave, and the boy Junti (Jūntí Tóngzǐ, Manjusri Bodhisattva's attendant) saw him to the door. Monk Wuzhu asked the boy: 'What did the Master mean just now by saying, the first three three, the last three three, how much is it?' The boy called out 'Great Virtue', and Monk Wuzhu turned his head. The boy said: 'How much is it?'
Zen Master Dongshan Liangjie (Dòngshān Liángjià Chánshī, a Zen master in the Tang Dynasty, founder of the Caodong School) said: 'If you want to observe the person in front, first observe the one he employs.'
Monk Wuzhu saw that the temple had no plaque, and asked the boy: 'What is the name of this temple?' The boy pointed to the back of the Vajra (jīngāng, Buddhist guardian deity) and said: 'Look.' Monk Wuzhu turned his head and the temple disappeared.
Monk Wuzhu was traveling on Mount Wutai and met an old man. Monk Wuzhu asked: 'Could you be Manjusri Bodhisattva?' The old man said: 'Are there two Manjusri Bodhisattvas?'
。師才作禮。老人忽然不見。
趙州代云。文殊文殊 天衣懷云。無著只有先鋒。且無殿後。老人若不隱去。有甚面目見無著。
公期和尚。因往羅漢。路逢一騎牛公子。師問。羅漢路。向甚麼處去。公拍牛云。道道。師喝云。這畜生。公云。羅漢路。向甚麼處去。師卻拍牛云。道道。公云。直饒恁么。猶少蹄角在。師便打。公子拍牛便走。
紙衣道者。曹山問師。莫是紙衣道者么。師云。不敢。山云。如何是紙衣下事。師云。一裘才掛體。萬法悉皆如。山云。如何是紙衣下用。師近前應諾。便立脫去。山云。汝只解恁么去。且不解恁么來。師忽開眼。問一靈真性。不假胞胎時如何。山云。未是妙。師云。如何是妙。山云。不借借。師便珍重。卻坐脫。
山乃有頌云。覺性圓明無相身。莫于知見強疏親。念異便於玄體昧。心差不與道相鄰。情分萬法沉前境。識鑒多端喪本真。如是句中全曉會。瞭然無事舊時人。
寒山。因眾僧炙茄次。將串茄。向一僧背上。打一下。僧回首。山呈起茄串云。是甚麼。僧云。這風顛漢。山向傍僧云。你道。這僧。費卻我多少鹽醋。
寒山。因趙州游天臺。路次相逢。山見牛跡。問州云。上座還識牛么。州云。不識。山指牛跡云。此是五百羅漢。游
【現代漢語翻譯】 現代漢語譯本： 師父這才向他行禮，老人忽然就不見了。 趙州禪師評論說：『文殊（Manjusri，智慧的象徵），文殊。』天衣懷禪師評論說：『無著（Wuzhu，禪宗僧人）只有先鋒，卻沒有殿後。老人若是不隱去，有什麼面目見無著？』 公期和尚，有一次前往羅漢寺，路上遇到一位騎牛的公子。和尚問：『去羅漢寺的路，往哪個方向走？』公子拍著牛說：『道道（dào dào，說，說）。』和尚喝道：『這畜生！』公子說：『去羅漢寺的路，往哪個方向走？』和尚卻拍著牛說：『道道。』公子說：『即使這樣，還少了蹄角呢。』和尚便打他，公子拍著牛就跑了。 紙衣道者，曹山禪師問他：『莫非是紙衣道者嗎？』道者說：『不敢當。』曹山禪師問：『什麼是紙衣下的事？』道者說：『一件裘衣才掛在身上，萬法都如如不動。』曹山禪師問：『什麼是紙衣下的用？』道者走近前應了一聲，便立刻站著脫殼而去。曹山禪師說：『你只懂得這樣去，卻不懂得這樣來。』道者忽然睜開眼睛，問：『一靈真性，不假借父母胞胎時如何？』曹山禪師說：『未是妙。』道者問：『如何是妙？』曹山禪師說：『不借借。』道者便珍重告別，隨即坐化。 曹山禪師於是作偈說：『覺性圓明無相身，莫于知見強疏親。念異便於玄體昧，心差不與道相鄰。情分萬法沉前境，識鑒多端喪本真。如是句中全曉會，瞭然無事舊時人。』 寒山，有一次眾僧烤茄子，他拿著一串茄子，向一個僧人的背上打了一下。僧人回頭，寒山舉起茄子串說：『是什麼？』僧人說：『這瘋癲漢。』寒山向旁邊的僧人說：『你們說，這僧人，費了我多少鹽醋？』 寒山，有一次趙州禪師游天臺山，路上相逢。寒山看見牛的足跡，問趙州禪師說：『上座還認識牛嗎？』趙州禪師說：『不認識。』寒山指著牛的足跡說：『這是五百羅漢遊歷。』
【English Translation】 English version: The master then made obeisance. The old man suddenly disappeared. Zhao Zhou commented: 'Manjusri (Manjusri, symbol of wisdom), Manjusri.' Tianyi Huai commented: 'Wuzhu (Wuzhu, a Chan monk) only has a vanguard, but no rearguard. If the old man didn't disappear, what face would he have to meet Wuzhu?' Venerable Gongqi, once on his way to Luohan Temple, met a young man riding an ox. The master asked, 'Which way leads to Luohan Temple?' The young man patted the ox and said, 'Dào dào (dào dào, say, say).' The master shouted, 'This beast!' The young man said, 'Which way leads to Luohan Temple?' The master then patted the ox and said, 'Dào dào.' The young man said, 'Even so, it's still missing hooves and horns.' The master then struck him, and the young man patted the ox and ran away. The Paper-Clad Daoist, Caoshan asked him, 'Are you the Paper-Clad Daoist?' The Daoist said, 'I dare not claim to be.' Caoshan asked, 'What is the matter under the paper robe?' The Daoist said, 'As soon as a fur robe is hung on the body, all dharmas are as they are.' Caoshan asked, 'What is the function under the paper robe?' The Daoist stepped forward and answered, then immediately stood and shed his mortal coil. Caoshan said, 'You only know how to go like that, but you don't know how to come like that.' The Daoist suddenly opened his eyes and asked, 'What is it like when the one true spirit does not rely on the womb?' Caoshan said, 'Not yet wonderful.' The Daoist asked, 'What is wonderful?' Caoshan said, 'Not borrowing borrowing.' The Daoist then bid farewell with respect and immediately sat and passed away. Caoshan then composed a verse: 'The enlightened nature is perfectly clear, without form, do not forcibly alienate it with knowledge and views. A difference in thought obscures the profound essence, a deviation in mind does not align with the Dao. Emotions divide the myriad dharmas, sinking into past realms, discriminatory knowledge in its many forms loses the original truth. If you fully understand within these lines, you will clearly be the same old person without anything to do.' Hanshan, once while the monks were roasting eggplants, took a string of eggplants and struck a monk on the back. The monk turned around, and Hanshan presented the string of eggplants, saying, 'What is this?' The monk said, 'This crazy Han.' Hanshan said to the monks beside him, 'Tell me, how much salt and vinegar did this monk cost me?' Hanshan, once when Zhao Zhou was traveling to Tiantai Mountain, they met on the road. Hanshan saw ox tracks and asked Zhao Zhou, 'Does the venerable one recognize oxen?' Zhao Zhou said, 'I do not.' Hanshan pointed to the ox tracks and said, 'These are the travels of five hundred Arhats.'
山。州云。既是羅漢。為甚麼。卻作牛去。山云。蒼天蒼天。州呵呵大笑。山云。作甚麼。州云。蒼天蒼天。山云。這廝兒。宛有大人之作。
拾得一日掃地。寺主問。汝名拾得。因豐干拾得汝歸。汝畢竟名甚麼。姓甚麼。拾得放下掃帚。叉手而立。主再問。拾得拈掃帚。掃地而去。寒山捶胸云。蒼天蒼天。拾得云。作甚麼。山云。不見道。東家人死。西家人助哀。二人作舞。笑哭而去。
拾得。見國清半月念戒。眾集。拾得拍手云。聚頭作想。那事如何。維那叱之。得云。大德且住。無嗔即是戒。心凈即出家。我即與你合。一切法無差。
錢塘將使。在界上。為鎮使。每問僧。若相契。即留止宿。一日有二僧來。使問。甚處來。云江西馬大師處來。使問。有何言句。云即心是佛。使便揖出。又問次僧。僧云。非心非佛。使亦揖出。
洪州許式郎中。與上藍溥。泐潭澄。二師。話次。澄云。承聞郎中有云。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。許云。今日放衙。澄云。聞說是答泗州大聖。在楊州出現底話。是否。許云。別點茶來。澄云。名不虛得。元來是作得主。許云。和尚早晚回山。澄云。今日被上藍覷破。藍便喝。澄云。須是你始得。許云。無奈舡何。打破戽斗。
郎中
【現代漢語翻譯】 現代漢語譯本： 山。州云：『既然是羅漢（Arhat，已證得阿羅漢果位的聖者），為什麼卻轉世為牛呢？』山云：『蒼天啊蒼天！』州呵呵大笑。山云：『做什麼？』州云：『蒼天啊蒼天！』山云：『這小子，頗有大人的風範。』
拾得（Shi De，人名，寒山的摯友）一日掃地。寺主問：『你名叫拾得，因為豐干（Feng Gan，人名，國清寺僧人）拾得你帶回寺里，你到底叫什麼名字？姓什麼？』拾得放下掃帚，叉手而立。寺主再問。拾得拿起掃帚，掃地而去。寒山（Han Shan，人名，唐代詩僧）捶胸說：『蒼天啊蒼天！』拾得云：『做什麼？』山云：『沒聽過嗎？東家死了，西家人才會幫忙哀悼。』二人作舞，笑著哭著離開了。
拾得，見國清寺半月念戒，眾人聚集。拾得拍手說：『聚在一起打妄想，那事如何？』維那（Vina，寺院中負責維持秩序的僧人）呵斥他。拾得說：『大德且慢，沒有嗔恨就是戒律，心清凈就是出家。我和你們一樣，一切法沒有差別。』
錢塘（Qiantang，地名，今杭州）將使，在轄區邊界上，作為鎮守使，每每詢問僧人，如果談得來，就留下來住宿。一日有二僧來。使問：『從哪裡來？』云：『從江西馬大師（Ma Da Shi，即馬祖道一）處來。』使問：『有什麼言句？』云：『即心是佛。』使便作揖送出。又問次僧。僧云：『非心非佛。』使也作揖送出。
洪州（Hong Zhou，地名，今南昌）許式郎中，與上藍溥（Shang Lan Pu，僧人），泐潭澄（Le Tan Cheng，僧人）二師，談話時。澄云：『聽說郎中有詩句：夜坐連雲石，春栽帶雨松。當時回答洞山（Dong Shan，僧人）什麼話？』許云：『今日放衙。』澄云：『聽說那是回答泗州大聖（Si Zhou Da Sheng，僧人），在揚州出現的事情，是嗎？』許云：『另點茶來。』澄云：『名不虛傳，原來是能作主的人。』許云：『和尚早晚回山？』澄云：『今日被上藍看破。』藍便喝。澄云：『須是你才行。』許云：『奈何船怎樣？打破戽斗。』
郎中
【English Translation】 English version: Shan asked Zhou, 'Since he is an Arhat (one who has attained the state of Arhatship), why was he reborn as a cow?' Shan said, 'Oh, heavens! Oh, heavens!' Zhou laughed heartily. Shan asked, 'What are you doing?' Zhou said, 'Oh, heavens! Oh, heavens!' Shan said, 'This fellow has the demeanor of a great man.'
Shi De (a name, close friend of Han Shan) was sweeping the floor one day. The temple abbot asked, 'Your name is Shi De because Feng Gan (a monk at Guoqing Temple) picked you up and brought you back to the temple. What is your real name? What is your surname?' Shi De put down the broom, clasped his hands, and stood there. The abbot asked again. Shi De picked up the broom and swept away. Han Shan (a Tang Dynasty poet-monk) beat his chest and said, 'Oh, heavens! Oh, heavens!' Shi De asked, 'What are you doing?' Shan said, 'Haven't you heard? When the neighbor to the east dies, the neighbor to the west helps with the mourning.' The two danced, laughing and crying as they left.
Shi De saw the monks at Guoqing Temple gathering for the bi-monthly recitation of precepts. Shi De clapped his hands and said, 'Gathering together to create illusions, how will that matter be resolved?' The Vina (the monk in charge of maintaining order in the temple) scolded him. Shi De said, 'Virtuous ones, please wait. Without anger, there is precept. With a pure heart, there is renunciation. I am the same as you; all dharmas are without difference.'
The commissioner of Qiantang (a place name, present-day Hangzhou), serving as a garrison commander on the border of his jurisdiction, would always ask the monks who came by questions, and if they were compatible, he would invite them to stay overnight. One day, two monks came. The commissioner asked, 'Where do you come from?' They said, 'We come from Master Ma (Ma Da Shi, i.e., Mazu Daoyi) of Jiangxi.' The commissioner asked, 'What are his teachings?' They said, 'Mind itself is Buddha.' The commissioner bowed and saw them out. He then asked the next monk. The monk said, 'Neither mind nor Buddha.' The commissioner also bowed and saw him out.
Xu Shi, a secretary of Hong Zhou (a place name, present-day Nanchang), was talking with the two masters Shang Lan Pu (a monk) and Le Tan Cheng (a monk). Cheng said, 'I heard that you have a poem: 'Sitting at night on a stone connecting to the clouds, planting pines in spring with the rain.' What did you say to Dong Shan (a monk) at that time?' Xu said, 'Today is my day off from the office.' Cheng said, 'I heard that it was in response to the appearance of the Great Sage of Sizhou (Si Zhou Da Sheng, a monk) in Yangzhou, is that right?' Xu said, 'Bring more tea.' Cheng said, 'Your reputation is well-deserved; you are indeed one who can take charge.' Xu said, 'When will the monks return to the mountain?' Cheng said, 'Today I was seen through by Shang Lan.' Lan then shouted. Cheng said, 'It must be you who does it.' Xu said, 'What can be done about the boat? Break the water bailer.'
Secretary
入上藍。問首座。年多少。座云。六十八。許云。僧臘多少。座云。四十七夏。許云。聖僧得幾夏。座云。與虛空同受戒。許拍板頭云。下官吃飯。不似首座吃鹽多。
大宋太宗皇帝。問僧。看甚麼經。云仁王經。帝云。既是寡人經。因甚麼。在卿手裡。僧無對。
雪竇代云。皇天無親。惟德是輔。
帝幸開寶塔。問僧。卿是何人。云塔主。帝云。寡人塔。為甚麼。卿作主。僧無對。
雪竇代云。盍國咸知。
帝因僧朝見。乃問。卿是甚處僧。僧云。廬山臥云庵。帝云。臥云深處不朝天。為甚到此。僧無對。
雪竇代云。難逃至化。
帝夢。神人報云。請陛下。發菩提心。帝早朝。宣問左右街云。菩提心。作么生髮。俱無對。
雪竇代云。實謂今古罕聞。
有僧朝見云。陛下。還記得臣僧么。帝云。甚處相見來。云靈山一別。直至於今。帝云。卿以何為驗。僧無對。
雪竇代云。貧道得得而來。
帝因僧奏。燒卻藏經。欲乞宣賜。帝問。昔日摩騰不燒。如今為甚麼。卻燒。僧無對。
雪竇代云。陛下不忘付囑。
亡名尊宿
昔有一老宿。一夏不為師僧說話。有僧嘆云。我只恁么。空過一夏。不敢望和尚說佛法。得聞正因兩字
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The head monk said: 'Sixty-
。也得。老宿聞乃云。阇梨莫𧬊速。若論正因。一字也無。道了叩齒云。適來無端。不合與么道。鄰壁有不老宿。聞云。好一釜羹。被一顆鼠糞污卻。
雪竇代云。誰家釜里。無一兩顆。
昔有一老宿。住庵。于門上。書心字。于窗上。書心字。于壁上。書心字。
法眼云。門上但書門字。牕上但書牕字。壁上但書壁字 玄覺云。門上不要書門字。牕上不要書牕字。壁上不要書壁字。
昔有二庵主。住庵。旬日不相見。忽相會。上庵主。問下庵主。多時不相見。在甚麼處去。下庵主云。在庵中。造個無縫塔。上庵主云。某甲也要造一個。就兄借取塔樣子。下庵主云。何不早說。恰被人借去了也。
法眼云。且道。是借他樣。不借他樣。
昔有老宿云。祖師九年面壁。為訪知音。若恁么會得。吃鐵棒。有日在。
又一老宿云。祖師九年面壁。何不慚惶。若恁么會得。更買草鞋行腳。三十年。
瑯瑘覺云。既不然。且道。祖師面壁。意作么生。良久云。欲得不招無間業。莫謗如來正法輪。
昔有老宿。畜一童子。並不知軌則。有一行腳僧到。乃教童子禮儀。
晚間見老宿外歸。遂去問訊。老宿怪訝。遂問童子云。何誰教你。童子云。堂中某上座。老宿喚其
僧來問。上座傍家行腳。是甚麼心行。這童子。養來二三年了。幸自可憐生。誰教上座。教壞伊。快束裝起去。黃昏雨淋淋地。被趁出。
法眼云。古人恁么。顯露些子。家風甚怪。且道。意在於何。
昔有一行者。隨法師。入佛殿。行者向佛吐唾。法師云。行者少去就。何以唾佛。者云。將無佛處來。與某甲唾。法師無對。
仰山代法師。但唾行者。待他有語。卻向他道。還我無行者處來。
昔有僧。到曹溪。時守衣缽僧。提起衣云。此是大庾嶺頭。提不起底。僧云。為甚麼。在上座手裡。僧無對。
雲門云。彼此不了 又云。將謂是師子兒。
昔有一僧。去覆舡。路逢一賣鹽翁。僧問。覆舡路。向甚麼處去。翁良久。僧再問。翁云。你患聾那。僧云。你向我道甚麼。翁云。向你道覆舡路。僧云。翁莫會禪么。翁云。莫道會禪。佛法也會盡。僧云。你試說看。翁挑起鹽籃。僧云難。翁云。你喚這個。作甚麼。僧云鹽。翁云。有甚麼交涉。僧云。你喚作甚麼。翁云。不可更向你道是鹽。
昔有婆子。供養一庵主。經二十年。常令一二八女子。送飯給侍。一日令女子。抱定云。正恁么時如何。主云。枯木倚寒巖。三冬無暖氣。女子舉似婆。婆云。我二十年。只供養得個俗漢
【現代漢語翻譯】 現代漢語譯本 有僧人來請教：『上座四處雲遊參學，是抱著怎樣的心態和行為？』（上座指資歷較深的僧人，傍家行腳指四處參學） 『這個小孩子，我養了二三年了，本來挺可愛的，是誰教上座你，把他教壞了？快點收拾行李走吧！』黃昏時分，下著雨，（這僧人）被趕了出來。 法眼禪師評論說：『古人這樣，顯露出一些家風，真是奇怪。』且說，他的用意在於什麼呢？ 過去有個修行人，跟隨法師進入佛殿。修行人朝著佛像吐唾沫。法師說：『修行人太不懂規矩了，為什麼朝佛像吐唾沫？』修行人說：『你找個沒有佛的地方，讓我朝那裡吐唾沫。』法師無言以對。 仰山禪師如果代替那位法師，就會直接朝修行人吐唾沫，等他說話時，就對他說：『還我一個沒有修行人的地方來！』 過去有個僧人，來到曹溪（指曹溪南華寺，禪宗六祖慧能弘法道場）。當時守護衣缽的僧人，提起六祖的衣缽說：『這是大庾嶺頭上，提不起來的東西。』（衣缽指禪宗祖師的信物和象徵）僧人問：『為什麼在上座你手裡就提不起來？』守護衣缽的僧人無言以對。 雲門禪師評論說：『彼此都不明白。』又說：『還以為是獅子兒（比喻有才能的後輩）。』 過去有個僧人，去覆舡（地名）。路上遇到一個賣鹽的老翁。僧人問：『去覆舡的路，往哪裡走？』老翁沉默了很久。僧人又問了一遍。老翁說：『你耳朵聾了嗎？』僧人說：『你跟我說了什麼？』老翁說：『跟你說去覆舡的路。』僧人說：『老翁莫非懂得禪？』老翁說：『別說懂得禪，佛法我也都懂。』僧人說：『你試著說說看。』老翁挑起鹽籃。僧人說：『難。』老翁說：『你叫這個，做什麼？』僧人說：『鹽。』老翁說：『有什麼關係？』僧人說：『你叫它做什麼？』老翁說：『難道還要跟你說是鹽嗎？』 過去有個老婦人，供養一位庵主（指住在庵寺中的僧人），已經二十年了。經常讓一個十二八歲的女子，送飯服侍他。一天，老婦人讓女子，抱住庵主問：『正在這個時候，該怎麼辦？』庵主說：『枯木倚寒巖，三冬無暖氣。』女子把這話告訴了老婦人。老婦人說：『我二十年，只供養了個俗漢。』
【English Translation】 English version A monk came to ask: 'Venerable monk, what is the state of mind and practice as you travel around?' (Venerable monk refers to a senior monk, traveling around refers to visiting various places to learn) 'I've raised this child for two or three years, and he was quite lovely. Who taught you, venerable monk, to corrupt him? Pack your bags and leave quickly!' At dusk, in the pouring rain, (the monk) was driven out. Chan Master Fayan commented: 'The ancients were like this, revealing some family style, which is quite strange.' Furthermore, what was his intention? In the past, there was a practitioner who followed a Dharma master into the Buddha hall. The practitioner spat towards the Buddha statue. The Dharma master said: 'Practitioner, you are too ignorant of etiquette. Why do you spit at the Buddha statue?' The practitioner said: 'Find me a place where there is no Buddha, and I will spit there.' The Dharma master was speechless. If Chan Master Yangshan were to replace that Dharma master, he would directly spit at the practitioner, and when he spoke, he would say to him: 'Return me a place where there is no practitioner!' In the past, there was a monk who came to Caoxi (referring to Nanhua Temple in Caoxi, the place where the Sixth Patriarch of Zen, Huineng, propagated the Dharma). At that time, the monk guarding the robe and bowl raised the Sixth Patriarch's robe and bowl and said: 'This is something that cannot be lifted on Dayu Ridge.' (Robe and bowl refer to the relics and symbols of the Zen patriarchs) The monk asked: 'Why can't it be lifted in your hands, venerable monk?' The monk guarding the robe and bowl was speechless. Chan Master Yunmen commented: 'Neither understands each other.' He also said: 'I thought he was a lion cub (a metaphor for a talented junior).' In the past, there was a monk who went to Fuchuan (place name). On the way, he met an old man selling salt. The monk asked: 'Which way to Fuchuan?' The old man was silent for a long time. The monk asked again. The old man said: 'Are you deaf?' The monk said: 'What did you say to me?' The old man said: 'I told you the way to Fuchuan.' The monk said: 'Old man, do you understand Chan?' The old man said: 'Don't say I understand Chan, I understand all of the Buddha Dharma.' The monk said: 'Try to explain it.' The old man picked up the salt basket. The monk said: 'Difficult.' The old man said: 'What do you call this?' The monk said: 'Salt.' The old man said: 'What's the connection?' The monk said: 'What do you call it?' The old man said: 'Should I tell you again that it is salt?' In the past, there was an old woman who had been supporting a hermitage master (referring to a monk living in a hermitage temple) for twenty years. She often had a twelve or eight-year-old girl deliver food and serve him. One day, the old woman had the girl hug the hermitage master and ask: 'What should be done at this very moment?' The hermitage master said: 'A withered tree leans against a cold cliff, without warmth in the three winter months.' The girl told the old woman this. The old woman said: 'For twenty years, I have only supported a vulgar man.'
。遂遣出。燒卻庵。
昔有一僧。參米胡。路逢一婆住庵。僧問。婆有眷屬否。云有。僧云。在甚麼處。雲山河大地。若草若木。皆是我眷屬。僧云。婆莫作師姑來否。云汝見我。是甚麼。僧云。俗人。婆云。汝不可是僧。僧云。婆莫混濫佛法好。婆云。我不混濫佛法。僧云。汝恁么。豈不是混濫佛法。婆云。你是男子。我是女人。豈曾混濫。
昔南泉典座。辨兩分食。詣園。管待園頭。食時展缽次。忽有唸佛鳥鳴。園頭乃敲枕頭一下。鳥又鳴。頭又敲一下。鳴既住。園頭云。會么。座云。不會。頭又敲一下。
鹽官會下。有一主事僧。見一鬼使來追。僧云。某甲身充主事。未暇修行。乞容七日。得否。使云。待我白王。若許。七日後來。不然。須臾便至。言訖不見。七日後來。覓其僧。了不可得。
後有僧。問一僧云。忽然覓著時。如何抵擬他。僧無對。
洞山云。被他覓得也。
昔溈山。有一僧。下山覓住處。偶宿一行者家。者問。上座何處去。云覓個住處。者書佛字問。這個是甚麼字。云佛字。者卻喚妻子問。是甚麼字。妻云。佛字。者云。上座與拙室。見解一般。爭解住得。其僧卻回溈山。
昔有一僧。到翠巖相看。值巖不在。遂下看主事。事云。見和尚也未。
【現代漢語翻譯】 現代漢語譯本：於是（米胡）便將那僧人趕了出去，並且燒掉了那婆子的庵堂。
過去有一位僧人，去參訪米胡（禪師名號）。路上遇到一位老婦人住在庵堂里。僧人問道：『婆婆您有家眷嗎？』老婦人說：『有。』僧人問：『在哪裡呢？』老婦人說：『山河大地，所有草木，都是我的家眷。』僧人說：『婆婆您莫非是想做尼姑吧？』老婦人說：『你見我，是什麼？』僧人說：『是俗人。』老婦人說：『你莫非不是僧人？』僧人說：『婆婆您最好不要混淆佛法。』老婦人說：『我沒有混淆佛法。』僧人說：『您這樣，豈不是混淆佛法？』老婦人說：『你是男子，我是女人，怎麼會混淆呢？』
過去南泉（禪師名號）擔任典座（寺院中負責齋食的僧人），準備了兩份齋飯，去到菜園，招待園頭（菜園負責人）。吃飯時，正當展開飯缽，忽然有唸佛鳥鳴叫。園頭就敲了一下枕頭。鳥又鳴叫，園頭又敲一下枕頭。鳥停止鳴叫后，園頭說：『會嗎？（明白了嗎？）』典座說：『不會。』園頭又敲了一下枕頭。
鹽官（禪師名號）門下，有一位主事僧（負責寺院事務的僧人），看見一個鬼使前來追捕。僧人說：『我身為主事，沒有時間修行，請寬限七天，可以嗎？』鬼使說：『等我稟告閻王，如果允許，七天後再來。如果不允許，立刻就到。』說完就不見了。七天後鬼使前來，尋找那位僧人，卻怎麼也找不到了。
後來有一位僧人，問另一位僧人說：『忽然被（鬼使）找到了，如何抵擋他？』那位僧人無言以對。
洞山（禪師名號）說：『（那時）已經被他找到了。』
過去溈山（禪師名號），有一位僧人，下山去尋找住處。偶然借宿在一個行者（在家修行的人）家裡。行者問：『上座（對僧人的尊稱）要去哪裡？』僧人說：『找個住處。』行者寫了一個『佛』字問：『這是什麼字？』僧人說：『佛字。』行者卻叫他的妻子問：『這是什麼字？』妻子說：『佛字。』行者說：『上座與我的妻子，見解一樣，怎麼能住得下呢？』那位僧人就回到了溈山。
過去有一位僧人，到翠巖（禪師名號）處拜訪，恰逢翠巖不在。於是就去拜見主事僧。主事僧問：『見過和尚（翠巖）了嗎？』
【English Translation】 English version: Thereupon, (Mi Hu) sent him away and burned down the nunnery.
Once, there was a monk who went to visit Mi Hu (name of a Zen master). On the way, he met an old woman living in a hermitage. The monk asked, 'Do you have any family, Granny?' The old woman said, 'Yes.' The monk asked, 'Where are they?' The old woman said, 'The mountains, rivers, and the great earth, all the grasses and trees, are my family.' The monk said, 'Granny, are you perhaps trying to become a nun?' The old woman said, 'What do you see me as?' The monk said, 'A layperson.' The old woman said, 'Are you perhaps not a monk?' The monk said, 'Granny, you'd better not confuse the Buddha-dharma.' The old woman said, 'I am not confusing the Buddha-dharma.' The monk said, 'If you are like this, aren't you confusing the Buddha-dharma?' The old woman said, 'You are a man, and I am a woman, how could there be confusion?'
Once, Nanquan (name of a Zen master) was serving as the Tenzo (monk in charge of meals in the monastery). He prepared two portions of food and went to the vegetable garden to treat the head gardener. During the meal, as he was unfolding his bowl, a bird suddenly chirped, chanting the Buddha's name. The head gardener knocked on his pillow once. The bird chirped again, and the head gardener knocked on his pillow again. After the bird stopped chirping, the head gardener said, 'Do you understand?' The Tenzo said, 'No.' The head gardener knocked on his pillow once more.
Under Yanguan (name of a Zen master), there was a monk in charge of affairs who saw a ghost messenger coming to arrest him. The monk said, 'I am currently in charge of affairs and have no time to cultivate. Could you grant me seven days?' The messenger said, 'I will report to King Yama. If he allows it, I will return in seven days. If not, I will come immediately.' After speaking, he disappeared. Seven days later, the ghost messenger came to look for the monk, but he could not be found anywhere.
Later, a monk asked another monk, 'If you are suddenly caught (by the ghost messenger), how would you resist him?' That monk had no answer.
Dongshan (name of a Zen master) said, 'At that time, you have already been caught by him.'
Once, there was a monk from Guishan (name of a Zen master) who went down the mountain to look for a place to live. He happened to stay overnight at the home of a lay practitioner. The practitioner asked, 'Where are you going, Venerable Monk?' The monk said, 'Looking for a place to live.' The practitioner wrote the character 'Buddha' and asked, 'What is this character?' The monk said, 'The character Buddha.' The practitioner then called his wife and asked, 'What is this character?' The wife said, 'The character Buddha.' The practitioner said, 'Your understanding is the same as my wife's, how can you possibly live here?' The monk then returned to Guishan.
Once, a monk went to visit Cuiyan (name of a Zen master). It happened that Cuiyan was not there. So he went to see the monk in charge of affairs. The monk in charge of affairs asked, 'Have you seen the Abbot (Cuiyan) yet?'
云未。主事指狗子云。上座要見和尚。但禮拜這狗子。僧無語。
后翠巖歸。聞乃云。作么生免得與么無語。
雲門云。欲觀其師。先觀弟子。
妙喜云。當時若作這僧。便禮狗子一拜。
昔有一婆。入趙州僧堂云。這一堂師僧。總是婆生。只有大底孩兒。五逆不孝。州才顧視。婆便出去。
昔有一道士。背佛而坐。僧問。道流莫背佛。道云。大德。本教道。佛身充滿於法界。教我向甚處坐。即得。其僧無對。
昔有一僧。還魂云。冥中見地藏。問你平生。修何行業。云念法華經。藏云。止止不須說。我法妙難思。僧無對。
昔有一僧。問一老宿云。師子捉象。全其力。捉兔。亦全其力。未審全個甚麼力。老宿云。不欺之力。
昔有施主。入寺。行眾僧隨年錢。知事云。聖僧前。著一分。施主云。聖僧年多少。僧無對。
法眼代云。心期滿處即知。
昔有一老宿。不赴堂。侍者來。請赴堂。宿云。我今日在莊。吃油糍飽。者云。和尚不曾出入。宿云。你但去。問取莊主。者方出門。忽見莊主歸。謝和尚到莊。吃油糍。
妙喜頌云。和尚不赴堂。莊主謝臨屈。一字入公門。九牛車不出。
昔廣南有一僧住庵。偶大王出獵。吏人報云。庵主。
【現代漢語翻譯】 現代漢語譯本 云未（人名）。主事指著狗說：『上座要見和尚，但禮拜這狗子。』僧人無話可說。
後來翠巖回來，聽說了這件事，就說：『怎樣才能避免像這樣無話可說呢？』
雲門（禪師名號）說：『想要觀察他的老師，先觀察他的弟子。』
妙喜（禪師名號）說：『當時如果我是那個僧人，就禮拜狗子一拜。』
過去有一個老婦人，進入趙州（地名，禪師名號）的僧堂說：『這一堂的師僧，都是我生的。只有最大的那個孩子，五逆不孝。』趙州才看她一眼，老婦人就出去了。
過去有一個道士，背對著佛像而坐。僧人問：『道長不要背對佛。』道士說：『大德，我的教義說，佛身充滿於法界，教我向什麼地方坐，才行呢？』那個僧人無言以對。
過去有一個僧人，還魂后說：『在陰間見到地藏（菩薩名號），地藏問你平生修什麼行業？』僧人說：『念《法華經》。』地藏說：『止止，不必說了，我的法妙難思。』僧人無言以對。
過去有一個僧人，問一位老宿（老修行）說：『獅子捉象，用盡全力；捉兔子，也用盡全力。不知用的是什麼全部的力量？』老宿說：『不欺騙的力量。』
過去有一個施主，進入寺廟，按照僧人的年齡佈施錢財。知事（寺院職務）說：『在聖僧前，放一份。』施主說：『聖僧多少歲了？』僧人無言以對。
法眼（禪師名號）代為回答說：『心願滿足之處就知道了。』
過去有一位老宿，不去參加佛事活動。侍者來請他去參加佛事活動。老宿說：『我今天在莊上，吃油糍吃飽了。』侍者說：『和尚不曾出入。』老宿說：『你只管去問莊主。』侍者剛出門，忽然看見莊主回來，感謝和尚到莊上吃油糍。
妙喜作偈頌說：『和尚不去參加佛事活動，莊主感謝他的光臨。一字進入公門，九頭牛也拉不出來。』
過去廣南（地名）有一位僧人住在庵里。恰逢大王出獵，官吏來報告說：『庵主。』
【English Translation】 English version Yun Wei (name of a person). The person in charge pointed to a dog and said, 'The senior monk wants to see the abbot, just bow to this dog.' The monk was speechless.
Later, Cuiyan (name of a Zen master) returned and, upon hearing this, said, 'How can one avoid being speechless like this?'
Yunmen (name of a Zen master) said, 'If you want to observe his teacher, first observe his disciple.'
Miaoxi (name of a Zen master) said, 'If I were that monk at the time, I would have bowed to the dog.'
In the past, there was an old woman who entered the monks' hall of Zhaozhou (place name, name of a Zen master) and said, 'All the monks in this hall were born from me. Only the eldest child is guilty of the five rebellious acts and is unfilial.' As soon as Zhaozhou glanced at her, the old woman left.
In the past, there was a Taoist priest sitting with his back to the Buddha statue. A monk asked, 'Taoist, don't turn your back on the Buddha.' The Taoist said, 'Venerable, my teaching says that the Buddha's body fills the entire Dharma realm. Where should I sit to avoid facing away?' The monk had no reply.
In the past, there was a monk who, after returning from death, said, 'In the underworld, I saw Ksitigarbha (name of a Bodhisattva), who asked what practices I had cultivated in my life.' The monk said, 'I recite the Lotus Sutra.' Ksitigarbha said, 'Stop, stop, no need to say more. My Dharma is subtle and difficult to comprehend.' The monk had no reply.
In the past, there was a monk who asked an old monk, 'When a lion catches an elephant, it uses all its strength; when it catches a rabbit, it also uses all its strength. I wonder what kind of total strength it is using?' The old monk said, 'The strength of not deceiving.'
In the past, there was a donor who entered a temple and distributed money according to the monks' ages. The administrator (position in the temple) said, 'Put a share in front of the Holy Monk.' The donor said, 'How old is the Holy Monk?' The monk had no reply.
Fayan (name of a Zen master) replied on his behalf, 'You will know when your heart's desire is fulfilled.'
In the past, there was an old monk who did not attend the hall. The attendant came to invite him to attend the hall. The old monk said, 'I was at the village today, and I ate my fill of fried rice cakes.' The attendant said, 'The abbot did not go out.' The old monk said, 'Just go and ask the village head.' As soon as the attendant went out, he suddenly saw the village head returning, thanking the abbot for coming to the village to eat fried rice cakes.
Miaoxi composed a verse, 'The abbot does not attend the hall, the village head thanks him for his visit. Once a word enters the public gate, nine oxen cannot pull it out.'
In the past, there was a monk in Guangnan (place name) who lived in a hermitage. It happened that the king went hunting, and an official reported, 'Abbot of the hermitage.'
大王來。請起身。主云。非但大王來。佛來亦不起。王問。佛豈不是卿師。主云是。王云。見師為甚麼不起。僧無對。
法眼代云。未足酬恩。
昔有一官人。作無鬼論。中夜揮毫。忽見一鬼。出雲。汝道無。我聻。官無語。
五祖演代。但以手。作鵓鳩觜云。谷谷孤。
昔有老宿。問一座主。疏鈔解義。廣略如何。主云。鈔解疏。疏解經。宿云。經解甚麼。主無對。
昔有僧。路行。見魚死水中。乃問。魚以水為命。為甚麼卻向水中死。竟無對者。
昔高麗國。來錢塘。刻觀音像。升上舡。竟不能動。遂請入明州開元寺。供養。
後有僧問。無剎不現身。因甚麼。不去高麗國。
長慶棱云。現身雖普。睹相生偏。
昔有座主。常念彌陀號。有小師喚云。和尚。主回首。小師不顧。如是數四。主叱之。小師云。和尚幾年。喚他即得。某甲才喚。便惡發。
聯燈會要卷第二十九 卍新續藏第 79 冊 No. 1557 聯燈會要
聯燈會要卷第三十
住泉州崇福禪寺嗣祖比丘 悟明 集
傅大士心王銘
觀心空王 微妙難惻 無形無相 有大神力 能滅千災 成就萬德 體性雖空 能施法則 觀之無形
呼之有聲 為大法將 心戒傳經 水中鹽味 色里膠青 決定是有 不見其形 心王亦爾 身內居停 面門出入 應物隨情 自在無礙 所作皆成 了本識心 識心見佛 是心是佛 是佛是心 唸唸佛心 佛心念佛 欲得早成 戒心自律 凈律凈心 心即是佛 除此心王 更無別佛 欲求成佛 莫染一物 心性雖空 貪嗔體實 入此法門 端坐成佛 到彼岸已 得波羅蜜 慕道真士 自觀自心 知佛在內 不向外尋 即心即佛 即佛即心 心明識佛 曉了識心 離心非佛 離佛非心 非佛莫測 無所堪任 執空滯寂 了此漂沉 諸佛菩薩 非此安心 明心大士 悟此玄音 身心性妙 用無更改 是故智者 放心自在 莫言心王 空無體性 能使色身 作邪作正 非有非無 隱顯不定 心性離空 能凡能聖 是故相勸 好自防慎 剎那造作 還復漂沉 清凈心智 如世黃金 般若法藏 並在身心 無為法寶 非淺非深 諸佛菩薩 了此本心 有緣遇者 非去來今
志公和尚十二時歌
平旦寅 狂機內有道人身 勤苦已經無量劫 不
【現代漢語翻譯】 現代漢語譯本 呼喚它，它便發出聲音，如同偉大的法將（Dharma General）一般，以心戒來傳授經文。 就像水中的鹽味，顏料中的膠青，雖然決定存在，卻看不見它的形狀。 心王（Mind-King）也是如此，它寄居在身體之內，從面門出入，隨著外物而應，順應情感而動。 它自在無礙，所作所為都能成功。瞭解根本，認識自心，認識自心就能見到佛。 這個心就是佛，這個佛就是心。念念不忘佛心，佛心也念念不忘佛。 想要早日成就，就要以戒心來約束自己。清凈戒律，清凈內心，內心即是佛。 除了這個心王，再沒有別的佛。想要成就佛果，就不要沾染任何事物。 心性雖然是空，但貪婪和嗔恨的本體卻是實在的。進入這個法門，端坐就能成佛。 到達彼岸之後，就能得到波羅蜜（Paramita，意為到達彼岸）。仰慕真理的修行人，要自己觀察自己的心。 知道佛就在內心，不要向外尋求。即心即佛，即佛即心。 心明就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。 不是佛就無法測度，沒有什麼可以勝任。執著于空而停滯于寂靜，瞭解這些就會沉淪。 諸佛菩薩，不是這樣來安定內心的。明白心性的大士，領悟了這個玄妙的音聲。 身心性是如此的微妙，它的作用沒有更改。因此智者，要放心自在。 不要說心王是空無體性的，它能使這個色身（Form body）作惡作正。 非有非無，隱顯不定。心性脫離空性，能成為凡人，也能成為聖人。 因此互相勸告，好好地謹慎防守。剎那間的造作，還會再次沉淪。 清凈的心智，就像世間的黃金。般若（Prajna，意為智慧）的法藏，都在身心之中。 無為的法寶，非淺非深。諸佛菩薩，瞭解了這個根本的心。 有緣遇到的人，沒有過去、現在、未來。 志公和尚十二時歌 平旦寅時，狂妄的念頭中自有道人身（Daoist body）。 勤苦修行已經經歷了無量劫。
【English Translation】 English version Calling it, it makes a sound, like a great Dharma General, transmitting scriptures with the precepts of the mind. Like the saltiness in water, the glue in paint, it is definitely there, but its form cannot be seen. The Mind-King (Xin Wang) is also like this, residing within the body, entering and exiting through the face, responding to external things, and moving according to emotions. It is free and unhindered, and everything it does succeeds. Understanding the root, recognizing one's own mind, recognizing one's own mind can lead to seeing the Buddha. This mind is the Buddha, this Buddha is the mind. Constantly mindful of the Buddha-mind, the Buddha-mind is also constantly mindful of the Buddha. If you want to achieve enlightenment early, you must restrain yourself with a mind of precepts. Purify the precepts, purify the mind, the mind is the Buddha. Apart from this Mind-King, there is no other Buddha. If you want to achieve Buddhahood, do not be contaminated by anything. Although the nature of the mind is empty, the substance of greed and hatred is real. Entering this Dharma gate, sitting upright can lead to Buddhahood. After reaching the other shore, one can obtain Paramita (meaning 'to reach the other shore'). A practitioner who admires the truth should observe their own mind. Knowing that the Buddha is within, do not seek externally. The mind is the Buddha, the Buddha is the mind. A clear mind can recognize the Buddha, understanding can recognize the mind. Without the mind, there is no Buddha; without the Buddha, there is no mind. If not a Buddha, it cannot be measured, and nothing can be accomplished. Clinging to emptiness and stagnating in stillness, understanding these will lead to sinking. The Buddhas and Bodhisattvas do not settle their minds in this way. A great being who understands the mind realizes this profound sound. The body, mind, and nature are so subtle, and their function does not change. Therefore, the wise should relax and be at ease. Do not say that the Mind-King is empty and without substance; it can cause this Form body (Se Shen) to do evil or good. Neither existent nor non-existent, hidden and manifest are uncertain. The nature of the mind is detached from emptiness, capable of being an ordinary person or a sage. Therefore, we advise each other to be careful and cautious. A moment's creation will lead to sinking again. A pure mind and wisdom are like gold in the world. The Dharma treasury of Prajna (wisdom) is within the body and mind. The unconditioned Dharma treasure is neither shallow nor deep. The Buddhas and Bodhisattvas understand this fundamental mind. Those who encounter it by fate have no past, present, or future. The Twelve Hour Song of Monk Zhigong At dawn, in the Yin hour, there is a Daoist body (Dao Ren Shen) within the wild thoughts. Diligent cultivation has already gone through countless kalpas.
信常擎如意珍 若捉物 入迷津 但有纖毫即是塵 不住舊時無相貌 外來知識也非真
日出卯 用處不須生善巧 縱使神光照有無 起意便遭魔境撓 若施功 終不了 日夜被他人我拗 不用安排只么從 何曾心地生煩惱
食時辰 無明本是釋迦身 坐臥不知元是道 只么忙忙受苦辛 認聲色 覓疏親 只是他家染污人 若擬將心求佛道 問取虛空始出塵
禺中巳 未了之人教不至 假饒通達祖師言 莫向心頭安了義 只守玄 沒文字 認著依前還不是 暫時自肯不追尋 曠劫不遭魔境使
日南午 四大身中無價寶 陽焰空花不肯拋 作意修行轉辛苦 不曾迷 莫求悟 任你朝陽幾回暮 有相身中無相身 無明路上無生路
日昳未 心地何曾安了義 他家文字沒疏親 莫起工夫求的意 任縱橫 絕忌諱 長在人間不居止 運用不離聲色中 歷劫何曾暫拋棄
晡時申 學道先須不厭貧 有相本來權積聚 無形何用要安真 作凈潔 卻勞神 莫認愚癡作近鄰 言下不求無處所 暫時喚作出家人
日入酉 虛幻聲音終不久 禪悅珍羞尚不餐 誰能更飲無明酒 沒可
拋 無物守 蕩蕩逍遙不曾有 縱你多聞達古今 也是癡狂外邊走
黃昏戌 狂子施功投暗室 假使心通無量時 歷劫何曾異今日 擬商量 卻啾唧 轉使心頭黑似漆 晝夜舒光照有無 癡人喚作波羅蜜
人定亥 勇猛精進成懈怠 不起纖毫修學心 無相光中常自在 超釋迦 越祖代 心有微塵還窒礙 放蕩長如癡兀人 他家自有通人愛
夜半子 心住無生即生死 生死何曾屬有無 用時便用無文字 祖師言 外邊事 識取起時還不是 作意搜求實沒蹤 生死魔來任相試
雞鳴丑 一顆圓光明已久 內外推尋覓總無 境上施為渾大有 不見頭 亦無手 世界壞時渠不朽 未了之人聽一言 只這如今誰動口
志公和尚十四科
菩提煩惱不二
眾生不解修道 便欲斷除煩惱 煩惱本來空寂 將道更欲覓道 一念之心即是 何須別處尋討 大道曉在目前 迷倒愚人不了 佛性天真自然 亦無因緣修造 不識三毒虛假 妄執浮沉生老 昔時迷日為晚 今日始覺非早
持犯不二
丈夫運用無礙 不為戒律所制 持犯本自無生 愚人被他禁系 智者造作皆空 聲聞
【現代漢語翻譯】 現代漢語譯本 拋卻一切，不執著于任何事物，心懷坦蕩，自由自在，彷彿從未擁有過任何東西。 縱然你博聞強識，通曉古今，也只是在癡迷瘋狂的邊緣徘徊。
黃昏時分，愚昧的人還在黑暗中盲目地努力。 即使你的心能通達無量的時間和空間，經歷無數劫難，又與今日有何不同呢？ 想要商量，卻又猶豫不決，反而讓內心更加黑暗，如同漆黑一般。 那光明晝夜舒展，照亮有和無，愚癡的人卻稱之為波羅蜜（Pāramitā，到達彼岸）。
人定之時，原本勇猛精進的心，也變得懈怠。 不再生起絲毫修學之心，在無相的光明中，才能常常自在。 超越釋迦（Śākyamuni，佛教創始人），超越歷代祖師，心中若有微小的塵埃，仍然會感到窒礙。 放任自己像個癡呆的人一樣，這樣的人自有通達之人喜愛。
半夜時分，心安住在無生之中，即是生死。 生死原本就不屬於有或無，需要用的時候就用，無需文字。 祖師說，這些都是外在的事情，認識到念頭生起的那一刻，它就已經不是真實的了。 刻意去尋找，實際上毫無軌跡，生死之魔來臨，就任由它來試探吧。
雞鳴時分，一顆圓滿的光明已經存在很久了。 無論向內還是向外尋找，都找不到它的軌跡，在境界上施為，卻又處處都有它的存在。 它沒有頭，也沒有手，世界毀滅的時候，它也不會朽壞。 尚未了悟的人，聽我說一句，就是現在，是誰在動口說話呢？
志公和尚十四科
菩提煩惱不二
眾生不明白修道的真諦，就想要斷除煩惱。 煩惱的本性原本就是空寂的，卻還要通過修道來尋找道。 當下這一念心就是道，何必到別處去尋覓呢？ 大道明明就在眼前，迷惑顛倒的愚人卻不能明瞭。 佛性（Buddha-nature）天真自然，無需任何因緣修造。 不認識貪嗔癡（三毒）的虛假，妄自執著于浮沉生死。 過去迷惑時，把太陽當成是晚霞，今天才發覺原來不是太晚。
持犯不二
大丈夫運用自如，不被戒律所束縛。 持戒和犯戒，原本就沒有生滅，愚人才會被戒律所禁錮。 智者所作所為皆是空性，聲聞（Śrāvaka，小乘修行者）
【English Translation】 English version Abandon everything, clinging to nothing, be open-hearted and free, as if you never possessed anything. Even if you are knowledgeable and understand the past and present, you are only wandering on the edge of delusion and madness.
At dusk, the foolish are still blindly striving in the darkness. Even if your mind can penetrate immeasurable time and space, what difference is there between experiencing countless kalpas (aeons) and today? Wanting to discuss, yet hesitating, only makes the heart darker, like black lacquer. That light expands day and night, illuminating existence and non-existence, but the foolish call it Pāramitā (perfection, reaching the other shore).
At the time of quietude, the originally courageous and diligent mind becomes lazy. No longer giving rise to the slightest intention of cultivation, one can always be at ease in the light of no-form. Transcending Śākyamuni (the founder of Buddhism), surpassing generations of patriarchs, if there is a tiny speck of dust in the heart, one will still feel obstructed. Letting oneself be like a foolish person, such a person will naturally be loved by those who are enlightened.
At midnight, the mind dwelling in no-birth is birth and death. Birth and death originally do not belong to existence or non-existence; use them when needed, without the need for words. The patriarchs say that these are external matters; recognizing the moment a thought arises, it is already not real. Intentionally searching for it, there is actually no trace; when the demon of birth and death comes, let it test you.
At cockcrow, a perfect light has existed for a long time. Whether searching inward or outward, one cannot find its trace; acting in the realm, it is present everywhere. It has no head and no hands; when the world is destroyed, it will not decay. Those who have not yet awakened, listen to me: right now, who is moving their mouth to speak?
Fourteen Sections by Monk Zhigong
Bodhi and Affliction are Non-Dual
Sentient beings do not understand the true meaning of cultivation, so they want to eliminate afflictions. The nature of afflictions is originally empty and still, yet they want to seek the Dao (path) through cultivation. This very moment of mind is the Dao; why seek it elsewhere? The Great Dao is clearly before their eyes, but deluded fools cannot understand. Buddha-nature is naturally genuine, without the need for any causal conditions to cultivate. Not recognizing the falsity of greed, hatred, and ignorance (the three poisons), they falsely cling to the floating and sinking of birth and death. In the past, when deluded, they mistook the sun for the evening glow; today they realize it is not too late.
Adherence and Violation are Non-Dual
A great person acts freely, not bound by precepts. Adherence and violation originally have no arising or ceasing; fools are imprisoned by them. The actions of the wise are all empty in nature; Śrāvaka (a disciple of the Buddha)
觸途成滯 大士肉眼圓通 二乘天眼有翳 空中妄執有無 不達色心無礙 菩薩與俗同居 清凈曾無染世 愚人貪著涅槃 智者生死實際 法性空無言說 緣起略為茲偈 百歲無智小兒 小兒有智百歲
佛與眾生不二
眾生與佛無殊 大智不異於愚 何須向外求寶 身田自有明珠 正道邪道不二 了知凡聖同途 迷悟本無差別 涅槃生死一如 究竟諸緣空寂 惟求意想清虛 無有一法可得 翛然自入無餘
理事不二
心王自在翛然 法性本無十纏 一切無非佛事 何須攝念坐禪 妄想本來空寂 不用斷除攀緣 智者無心可得 自然無爭無喧 不識無為大道 何時得證幽玄 佛與眾生一種 眾生即是世尊 凡夫妄生分別 無中執有迷奔 了達貪嗔空寂 何處不是真門
靜亂不二
聲聞厭喧求靜 猶如棄面求餅 餅即從來是面 造作隨人百變 煩惱即是菩提 無心即是無境 生死不異涅槃 貪嗔如焰如影 智者無心求佛 愚人執邪執正 徒勞空過一生 不見如來妙頂 了達淫慾性空 鑊湯爐炭自冷
善惡不二
我自身心快樂 翛然無善無惡 法身自在無方
【現代漢語翻譯】 現代漢語譯本 觸途成滯 大士（菩薩）肉眼圓通，二乘（聲聞和緣覺）天眼有翳。 空中妄執有無，不達色心無礙。 菩薩與俗人同居，清凈從未沾染世俗。 愚人貪著涅槃（佛教修行的最終目標），智者視生死為實際。 法性空無言說，緣起略為這首偈語。 百歲無智如同小兒，小兒有智勝過百歲。
佛與眾生不二
眾生與佛無殊，大智不異於愚。 何須向外求寶，身田自有明珠。 正道邪道不二，了知凡聖同途。 迷悟本無差別，涅槃生死一如。 究竟諸緣空寂，惟求意想清虛。 無有一法可得，翛然自入無餘。
理事不二
心王自在翛然，法性本無十纏。 一切無非佛事，何須攝念坐禪。 妄想本來空寂，不用斷除攀緣。 智者無心可得，自然無爭無喧。 不識無為大道，何時得證幽玄。 佛與眾生一種，眾生即是世尊。 凡夫妄生分別，無中執有迷奔。 了達貪嗔空寂，何處不是真門。
靜亂不二
聲聞厭喧求靜，猶如棄面求餅。 餅即從來是面，造作隨人百變。 煩惱即是菩提（覺悟），無心即是無境。 生死不異涅槃，貪嗔如焰如影。 智者無心求佛，愚人執邪執正。 徒勞空過一生，不見如來妙頂。 了達淫慾性空，鑊湯爐炭自冷。
善惡不二
我自身心快樂，翛然無善無惡。 法身自在無方
【English Translation】 English version Touching leads to stagnation. The great Bodhisattva's (Bodhisattva) physical eyes are all-seeing, while the two vehicles (Śrāvaka and Pratyekabuddha) have clouded celestial eyes. In emptiness, they falsely cling to existence and non-existence, failing to understand that form and mind are without obstruction. The Bodhisattva dwells among the common people, yet remains pure and unblemished by the world. Fools crave Nirvana (the ultimate goal of Buddhist practice), while the wise see birth and death as reality. The nature of Dharma is empty and beyond words; this verse briefly describes dependent origination. A hundred-year-old without wisdom is like a child; a child with wisdom surpasses a hundred-year-old.
Buddha and sentient beings are not two.
Sentient beings are no different from the Buddha; great wisdom is not different from foolishness. Why seek treasures externally? The field of your own body contains a bright pearl. The right path and the wrong path are not two; understand that the ordinary and the holy travel the same road. Delusion and enlightenment are fundamentally without difference; Nirvana and birth-death are one and the same. Ultimately, all conditions are empty and still; only seek purity and emptiness of thought. There is not a single Dharma to be obtained; naturally enter into complete cessation.
Principle and phenomena are not two.
The mind-king is free and unconstrained; the nature of Dharma is originally without the ten entanglements. Everything is nothing but Buddha-work; why need to restrain thoughts and sit in meditation? Delusions are originally empty and still; no need to cut off clinging. The wise have no mind to grasp; naturally there is no strife or clamor. Without recognizing the unconditioned Great Path, when will you attain profound mystery? The Buddha and sentient beings are one kind; sentient beings are the World-Honored One. Ordinary people falsely create distinctions, clinging to existence in non-existence and running astray. Understand that greed and anger are empty and still; where is not the true gate?
Quietude and disturbance are not two.
Śrāvakas (Hearers) detest noise and seek quietude, like abandoning flour to seek cake. Cake has always been flour; creation changes a hundredfold according to the person. Afflictions are Bodhi (enlightenment); no-mind is no-realm. Birth-death is not different from Nirvana; greed and anger are like flames and shadows. The wise have no mind to seek the Buddha; fools cling to the wrong and the right. Vainly wasting a lifetime, not seeing the wondrous crown of the Tathagata. Understand that the nature of lust is empty; the cauldron and charcoal fire naturally cool.
Good and evil are not two.
My own body and mind are happy, naturally without good or evil. The Dharma-body is free and without direction.
觸目無非正覺 六塵本來空寂 凡夫妄生執著 涅槃生死空平 四海阿誰厚薄 無為大道自然 不用將心畫度 菩薩散誕靈通 所作常含妙覺 聲聞執法坐禪 如蠶吐絲自縛 法性本來圓明 病癒何須執藥 了知諸法平等 翛然清虛快樂
色空不二
法性本無青黃 眾生謾造文章 吾我說他止觀 自意擾擾顛狂 不識圓通妙理 何時得會真常 自疾不能治療 卻教他人藥方 外看將謂是善 心內猶若豺狼 愚人畏其地獄 智者不異天堂 對境心常不起 舉足皆是道場 佛與眾生不二 眾生自作分張 若欲除卻三毒 迢迢不離災殃 智者知心是佛 愚人樂往西方
生死不二
世間諸法如幻 生死猶如雷電 法身自在圓通 出入山河無間 顛倒妄想本空 般若無迷無亂 三毒本自解脫 何須攝念禪觀 只為愚人不了 從他戒律決斷 不識寂滅真如 何時得登彼岸 智者無惡可斷 運用隨心合散 法性本來空寂 不為生死所絆 若欲斷除煩惱 此是無明癡漢 煩惱即是菩提 何用別求禪觀 實際無佛無魔 心體無形無段
斷除不二
丈夫運用堂堂 逍遙自在無妨 一
【現代漢語翻譯】 現代漢語譯本 觸目無非正覺：所見之處無不是覺悟的體現。 六塵（色、聲、香、味、觸、法）本來空寂：眼、耳、鼻、舌、身、意所接觸的六種外境，其本質原本就是空無寂靜的。 凡夫妄生執著：普通人虛妄地產生執念和依戀。 涅槃（佛教修行最終目標，指解脫）生死空平：涅槃和生死，從本質上來說，都是空性的，沒有區別。 四海阿誰厚薄：普天之下，對誰厚此薄彼呢？（指佛法對一切眾生都是平等的） 無為大道自然：順應自然規律的大道，是無須刻意作為的。 不用將心畫度：不需要用自己的心去揣測和衡量。 菩薩（指覺悟的有情）散誕靈通：菩薩隨性自在，充滿智慧和神通。 所作常含妙覺：他們所做的一切，都蘊含著精妙的覺悟。 聲聞（聽聞佛法而得解脫者）執法坐禪：聲聞執著于佛法，拘泥於坐禪的形式。 如蠶吐絲自縛：就像蠶吐絲把自己纏繞起來一樣。 法性（諸法實相）本來圓明：佛法的本性本來就是圓滿光明的。 病癒何須執藥：病好了，又何必執著于藥物呢？ 了知諸法平等：徹底明白一切事物都是平等的。 翛然清虛快樂：無拘無束，清凈虛空，才是真正的快樂。
色空不二
法性本無青黃：佛法的本性原本就沒有顏色。 眾生謾造文章：眾生徒勞地製造各種理論和概念。 吾我說他止觀：我談論止（專注）和觀（觀察）， 自意擾擾顛狂：自己的心卻紛亂而瘋狂。 不識圓通妙理：不明白圓融通達的精妙道理。 何時得會真常：什麼時候才能領會到真實永恒的真理呢？ 自疾不能治療：自己的病都不能醫治。 卻教他人藥方：卻去教別人開藥方。 外看將謂是善：從外表看，還以為是善良的。 心內猶若豺狼：內心卻像豺狼一樣兇狠。 愚人畏其地獄：愚蠢的人害怕地獄。 智者不異天堂：有智慧的人認為地獄和天堂沒有區別。 對境心常不起：面對外境，內心不起波瀾。 舉足皆是道場：一舉一動都是修行。 佛與眾生不二：佛和眾生沒有區別。 眾生自作分張：是眾生自己製造了分別。 若欲除卻三毒（貪嗔癡）：如果想要去除貪婪、嗔恨和愚癡這三種毒。 迢迢不離災殃：卻始終無法擺脫災禍。 智者知心是佛：有智慧的人明白，心就是佛。 愚人樂往西方：愚蠢的人卻樂於往生西方極樂世界。
生死不二
世間諸法如幻：世間的一切事物都如夢幻泡影。 生死猶如雷電：生死就像雷電一樣短暫。 法身（佛的真身）自在圓通：佛的真身自在圓融，無所不能。 出入山河無間：出入于山河之間，沒有任何阻礙。 顛倒妄想本空：顛倒的妄想，其本質是空性的。 般若（智慧）無迷無亂：智慧沒有迷惑和混亂。 三毒（貪嗔癡）本自解脫：貪婪、嗔恨和愚癡這三種毒，其本質是解脫的。 何須攝念禪觀：又何必通過收攝念頭來進行禪修呢？ 只為愚人不了：只是因為愚蠢的人不明白這個道理。 從他戒律決斷：所以才按照戒律來做出判斷。 不識寂滅真如：不認識寂靜涅槃的真如本性。 何時得登彼岸：什麼時候才能到達解脫的彼岸呢？ 智者無惡可斷：有智慧的人沒有所謂的惡需要斷除。 運用隨心合散：運用自如，隨心所欲。 法性本來空寂：佛法的本性本來就是空無寂靜的。 不為生死所絆：不會被生死所束縛。 若欲斷除煩惱：如果想要斷除煩惱。 此是無明癡漢：這就是愚昧無知的表現。 煩惱即是菩提（覺悟）：煩惱就是覺悟。 何用別求禪觀：又何必另外尋求禪修呢？ 實際無佛無魔：實際上沒有佛，也沒有魔。 心體無形無段：心的本體沒有形狀，也沒有界限。
斷除不二
丈夫運用堂堂：大丈夫行事光明磊落。 逍遙自在無妨：逍遙自在，沒有任何妨礙。 一 English version Every sight is nothing but perfect enlightenment. The six dusts (form, sound, smell, taste, touch, and dharma) are originally empty and still: The six external objects that the eyes, ears, nose, tongue, body, and mind come into contact with are originally empty and silent in nature. Ordinary people vainly generate attachments: Ordinary people falsely generate attachments and affections. Nirvana (the ultimate goal of Buddhist practice, referring to liberation) and Samsara are empty and equal: Nirvana and Samsara, in essence, are empty and have no difference. Who in the world is treated favorably or unfavorably?: Under the heavens, who is treated with partiality? (Referring to the fact that the Dharma is equal to all beings) The effortless Great Path is natural: The Great Path that follows the laws of nature does not require deliberate action. No need to measure with the mind: There is no need to speculate and measure with one's own mind. Bodhisattvas (referring to enlightened beings) are free and spiritually powerful: Bodhisattvas are free and at ease, full of wisdom and spiritual powers. Their actions always contain wonderful enlightenment: Everything they do contains subtle enlightenment. Sravakas (those who attain liberation by hearing the Dharma) cling to the Dharma and sit in meditation: Sravakas cling to the Dharma and adhere to the form of sitting meditation. Like silkworms spinning silk to bind themselves: Just like silkworms spinning silk to wrap themselves up. The Dharma-nature (the true nature of all things) is originally perfect and bright: The nature of the Dharma is originally perfect and bright. Why cling to medicine when the illness is cured?: When the illness is cured, why cling to medicine? Completely understand that all dharmas are equal: Thoroughly understand that all things are equal. Unrestrained, pure, empty, and happy: Unrestrained, pure, empty, and that is true happiness.
Form and Emptiness are Not Two
Dharma-nature originally has no color: The nature of the Dharma originally has no color. Beings vainly create writings: Beings laboriously create various theories and concepts. I talk about stopping and observing: I talk about cessation (concentration) and observation (insight), My own mind is disturbed and crazy: But my own mind is disturbed and crazy. Not knowing the wonderful principle of perfect understanding: Not understanding the wonderful principle of perfect and thorough understanding. When will one attain true constancy?: When will one be able to comprehend the true and eternal truth? Unable to cure one's own illness: Unable to cure one's own illness. Yet teaching others prescriptions: Yet teaching others how to write prescriptions. Outwardly, it seems to be good: Outwardly, it seems to be good. Inwardly, like a jackal: Inwardly, like a fierce jackal. Fools fear hell: Foolish people fear hell. The wise do not differentiate from heaven: Wise people see no difference between hell and heaven. The mind is always unmoved by circumstances: Facing external circumstances, the mind does not stir. Every step is a sacred place: Every action is practice. Buddha and sentient beings are not two: Buddha and sentient beings are not different. Sentient beings create divisions themselves: Sentient beings create divisions themselves. If you want to remove the three poisons (greed, hatred, and delusion): If you want to remove the three poisons of greed, hatred, and delusion. You will never be free from calamity: You will never be free from calamity. The wise know that the mind is Buddha: The wise know that the mind is Buddha. Fools rejoice in going to the West: Foolish people rejoice in being reborn in the Western Pure Land.
Life and Death are Not Two
All phenomena in the world are like illusions: All phenomena in the world are like dreams and bubbles. Life and death are like thunder and lightning: Life and death are as fleeting as thunder and lightning. The Dharma-body (the true body of the Buddha) is free and all-pervading: The Dharma-body of the Buddha is free and all-pervading, all-powerful. Entering and leaving mountains and rivers without obstruction: Entering and leaving mountains and rivers without any obstruction. Inverted delusions are originally empty: Inverted delusions are empty in nature. Prajna (wisdom) is without confusion: Wisdom is without confusion. The three poisons (greed, hatred, and delusion) are inherently liberated: The three poisons of greed, hatred, and delusion are inherently liberated. Why need to collect thoughts for meditation?: Why need to collect thoughts for meditation? Only because fools do not understand: Only because fools do not understand this principle. Following the precepts to make judgments: Therefore, they follow the precepts to make judgments. Not knowing the true nature of stillness and extinction: Not knowing the true nature of stillness and extinction. When will one reach the other shore?: When will one reach the other shore of liberation? The wise have no evil to cut off: The wise have no evil to cut off. Using it freely, gathering and scattering at will: Using it freely, gathering and scattering at will. Dharma-nature is originally empty and still: The nature of the Dharma is originally empty and still. Not bound by life and death: Not bound by life and death. If you want to cut off afflictions: If you want to cut off afflictions. This is ignorance and foolishness: This is ignorance and foolishness. Affliction is Bodhi (enlightenment): Affliction is enlightenment. Why seek separate meditation?: Why seek separate meditation? In reality, there is no Buddha and no demon: In reality, there is no Buddha and no demon. The mind-essence has no form or segment: The mind-essence has no form or segment.
Cutting Off is Not Two
A great man acts uprightly: A great man acts uprightly. Wandering freely without hindrance: Wandering freely without hindrance. One
【English Translation】 English version Every sight is nothing but perfect enlightenment. The six dusts (form, sound, smell, taste, touch, and dharma) are originally empty and still: The six external objects that the eyes, ears, nose, tongue, body, and mind come into contact with are originally empty and silent in nature. Ordinary people vainly generate attachments: Ordinary people falsely generate attachments and affections. Nirvana (the ultimate goal of Buddhist practice, referring to liberation) and Samsara are empty and equal: Nirvana and Samsara, in essence, are empty and have no difference. Who in the world is treated favorably or unfavorably?: Under the heavens, who is treated with partiality? (Referring to the fact that the Dharma is equal to all beings) The effortless Great Path is natural: The Great Path that follows the laws of nature does not require deliberate action. No need to measure with the mind: There is no need to speculate and measure with one's own mind. Bodhisattvas (referring to enlightened beings) are free and spiritually powerful: Bodhisattvas are free and at ease, full of wisdom and spiritual powers. Their actions always contain wonderful enlightenment: Everything they do contains subtle enlightenment. Sravakas (those who attain liberation by hearing the Dharma) cling to the Dharma and sit in meditation: Sravakas cling to the Dharma and adhere to the form of sitting meditation. Like silkworms spinning silk to bind themselves: Just like silkworms spinning silk to wrap themselves up. The Dharma-nature (the true nature of all things) is originally perfect and bright: The nature of the Dharma is originally perfect and bright. Why cling to medicine when the illness is cured?: When the illness is cured, why cling to medicine? Completely understand that all dharmas are equal: Thoroughly understand that all things are equal. Unrestrained, pure, empty, and happy: Unrestrained, pure, empty, and that is true happiness.
Form and Emptiness are Not Two
Dharma-nature originally has no color: The nature of the Dharma originally has no color. Beings vainly create writings: Beings laboriously create various theories and concepts. I talk about stopping and observing: I talk about cessation (concentration) and observation (insight), My own mind is disturbed and crazy: But my own mind is disturbed and crazy. Not knowing the wonderful principle of perfect understanding: Not understanding the wonderful principle of perfect and thorough understanding. When will one attain true constancy?: When will one be able to comprehend the true and eternal truth? Unable to cure one's own illness: Unable to cure one's own illness. Yet teaching others prescriptions: Yet teaching others how to write prescriptions. Outwardly, it seems to be good: Outwardly, it seems to be good. Inwardly, like a jackal: Inwardly, like a fierce jackal. Fools fear hell: Foolish people fear hell. The wise do not differentiate from heaven: Wise people see no difference between hell and heaven. The mind is always unmoved by circumstances: Facing external circumstances, the mind does not stir. Every step is a sacred place: Every action is practice. Buddha and sentient beings are not two: Buddha and sentient beings are not different. Sentient beings create divisions themselves: Sentient beings create divisions themselves. If you want to remove the three poisons (greed, hatred, and delusion): If you want to remove the three poisons of greed, hatred, and delusion. You will never be free from calamity: You will never be free from calamity. The wise know that the mind is Buddha: The wise know that the mind is Buddha. Fools rejoice in going to the West: Foolish people rejoice in being reborn in the Western Pure Land.
Life and Death are Not Two
All phenomena in the world are like illusions: All phenomena in the world are like dreams and bubbles. Life and death are like thunder and lightning: Life and death are as fleeting as thunder and lightning. The Dharma-body (the true body of the Buddha) is free and all-pervading: The Dharma-body of the Buddha is free and all-pervading, all-powerful. Entering and leaving mountains and rivers without obstruction: Entering and leaving mountains and rivers without any obstruction. Inverted delusions are originally empty: Inverted delusions are empty in nature. Prajna (wisdom) is without confusion: Wisdom is without confusion. The three poisons (greed, hatred, and delusion) are inherently liberated: The three poisons of greed, hatred, and delusion are inherently liberated. Why need to collect thoughts for meditation?: Why need to collect thoughts for meditation? Only because fools do not understand: Only because fools do not understand this principle. Following the precepts to make judgments: Therefore, they follow the precepts to make judgments. Not knowing the true nature of stillness and extinction: Not knowing the true nature of stillness and extinction. When will one reach the other shore?: When will one reach the other shore of liberation? The wise have no evil to cut off: The wise have no evil to cut off. Using it freely, gathering and scattering at will: Using it freely, gathering and scattering at will. Dharma-nature is originally empty and still: The nature of the Dharma is originally empty and still. Not bound by life and death: Not bound by life and death. If you want to cut off afflictions: If you want to cut off afflictions. This is ignorance and foolishness: This is ignorance and foolishness. Affliction is Bodhi (enlightenment): Affliction is enlightenment. Why seek separate meditation?: Why seek separate meditation? In reality, there is no Buddha and no demon: In reality, there is no Buddha and no demon. The mind-essence has no form or segment: The mind-essence has no form or segment.
Cutting Off is Not Two
A great man acts uprightly: A great man acts uprightly. Wandering freely without hindrance: Wandering freely without hindrance. One
切不能為害 堅固猶如金剛 不著二邊中道 翛然非斷非常 五欲貪瞋是佛 地獄不異天堂 愚人妄生分別 流浪生死猖狂 智者達色無礙 聲聞無不恛惶 法性本無瑕翳 眾生妄執青黃 如來引接迷愚 或說地獄天堂 彌勒身中自有 何須別處思量 棄卻真如佛像 此人即是顛狂 聲聞心中不了 唯只聽逐言章 言章本非真道 轉加鬥爭剛強 心裡蚖蛇蝮蝎 螯著便即遭傷 不解文中取義 何時得會真常 死入無間地獄 神識枉受災殃
真俗不二
法師說法極好 心中不離煩惱 口談文字化他 轉更增他生老 真妄本來不二 凡夫棄妄覓道 四眾雲集聽講 高座談議浩浩 南座北座相爭 四眾為言為好 雖然口談甘露 心裡尋常枯燥 自己元無一錢 日夜數他珍寶 恰似無智愚人 棄卻真金擔草 心中三毒不捨 未審何時得道
解縛不二
律師持律自縛 自縛亦能縛他 外作威儀恬靜 心內恰似洪波 不駕生死舡筏 如何渡得愛河 不解真宗正理 邪見言辭繁多 有二比丘犯律 便卻往問優波 優波依律說罪 轉增比丘網羅 方丈室中居士 維摩便即來呵 優波默
【現代漢語翻譯】 現代漢語譯本 切莫去傷害眾生，要像金剛一樣堅固不破。 不要執著于斷和常這兩種極端，要行於中道，達到一種超脫的、既非斷滅也非永恒的境界。 五欲（指色、聲、香、味、觸五種慾望）和貪瞋（貪婪和嗔恨）即是佛性，地獄和天堂並無本質區別。 愚昧的人妄自產生分別心，在生死輪迴中流浪，瘋狂而迷亂。 有智慧的人通達萬物本性，不受表象的迷惑，即使是聲聞乘的修行者也會感到震驚和惶恐。 法性（指事物本來的性質）原本沒有瑕疵和污垢，是眾生自己妄加執著，區分青黃。 如來（佛的稱號）爲了引導迷惑的愚人，有時會說有地獄和天堂。 真正的彌勒（未來佛）就在自身心中，何必到別處去尋找和思量呢？ 拋棄真如（事物本來的真實面目）佛像，這種人就是顛倒瘋狂。 聲聞乘的修行者心中不明白這個道理，只是聽從和追逐文字的表面意思。 文字章句本來不是真正的道，反而會增加爭鬥和剛強之心。 心裡藏著蚖蛇（一種毒蛇）、蝮蝎（一種蝎子）等毒物，一旦被它們蜇傷就會遭受痛苦。 不理解文字中蘊含的真義，何時才能領會真常（永恒不變的真理）呢？ 死後墮入無間地獄，神識白白遭受災難。
真俗不二
法師說法講得非常好，但心中卻擺脫不了煩惱。 口頭上談論文字來教化他人，反而增加了他人的生老之苦。 真和妄本來就是不二的，凡夫卻拋棄虛妄去尋找道。 四眾弟子聚集在一起聽法師講經，高座上的談論滔滔不絕。 南座和北座的聽眾互相爭論，四眾弟子爲了言辭的好壞而爭執。 雖然口中談論著甘露（比喻佛法），心裡卻常常感到枯燥。 自己本來就沒有一文錢，卻日夜數著別人的珍寶。 就像沒有智慧的愚人，拋棄真金卻揹著草。 心中不捨棄貪、嗔、癡這三種毒，不知道什麼時候才能得道。
解縛不二
律師（精通戒律的僧人）持守戒律，卻把自己束縛住了，自己被束縛也能束縛他人。 外表裝作威嚴而恬靜，內心卻像洶涌的波濤。 不駕馭生死之船，如何才能渡過愛慾之河？ 不理解真宗（佛教的真正宗旨）的正理，邪見的言辭卻非常多。 有兩個比丘（出家男子）犯了戒律，就去問優波（Upali，佛陀的十大弟子之一，持戒第一）。 優波按照戒律說了他們的罪過，反而增加了比丘的困惑和網羅。 方丈室中的居士（在家信徒）維摩（Vimalakirti，即維摩詰，一位著名的在家菩薩）就來呵斥他們。 優波沉默不語。
【English Translation】 English version Absolutely do not harm others; be as firm and indestructible as Vajra (diamond, symbol of indestructibility). Do not cling to the two extremes of annihilation and permanence; follow the Middle Way, reaching a state of transcendence that is neither annihilation nor eternal existence. The five desires (referring to the desires of form, sound, smell, taste, and touch) and greed and hatred are Buddha-nature; hell is not different from heaven. Ignorant people foolishly create distinctions, wandering in the cycle of birth and death, frantic and confused. Wise people understand the true nature of all things, unperturbed by appearances; even practitioners of the Sravaka (the vehicle of the disciples) will be shocked and fearful. The Dharma-nature (the inherent nature of things) is originally without flaws or impurities; it is sentient beings who foolishly cling to distinctions, differentiating between blue and yellow. The Tathagata (another name for the Buddha) guides the deluded and ignorant, sometimes speaking of hell and heaven. The true Maitreya (the future Buddha) is within one's own heart; why seek and contemplate elsewhere? Discarding the image of the true Suchness (the true aspect of reality), such a person is insane and deranged. Practitioners of the Sravaka vehicle do not understand this principle in their hearts, merely listening to and pursuing the superficial meaning of words. Words and phrases are not the true path; they only increase strife and stubbornness. Harboring vipers and scorpions in the heart, one will suffer injury once stung. Without understanding the true meaning within the words, when will one attain the true and constant (eternal and unchanging truth)? After death, one falls into the Avici Hell (the lowest level of hell), and the spirit suffers disaster in vain.
Truth and Convention are Non-Dual
The Dharma master preaches excellently, but his heart is not free from afflictions. He speaks of words to transform others, but only increases their suffering of birth, old age, sickness, and death. Truth and delusion are originally non-dual, but ordinary people abandon delusion to seek the Way. The four assemblies gather to listen to the lecture, and the discussions from the high seat are vast and extensive. The listeners in the south and north seats argue with each other, and the four assemblies dispute over the quality of the words. Although they speak of nectar (a metaphor for the Dharma), their hearts are often dry and barren. Having not a penny of their own, they count the treasures of others day and night. Like a foolish person without wisdom, they discard true gold and carry grass. Without abandoning the three poisons of greed, hatred, and delusion in their hearts, when will they attain the Way?
Liberation and Bondage are Non-Dual
The Vinaya master (a monk proficient in monastic rules) binds himself with the precepts; being bound himself, he can also bind others. He outwardly acts with dignified tranquility, but his heart is like a raging flood. Without piloting the boat of birth and death, how can one cross the river of desire? Without understanding the true principles of the True School (Buddhism), there are many words of wrong views. Two Bhikkhus (ordained monks) violated the precepts, and went to ask Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts). Upali spoke of their offenses according to the precepts, only increasing the monks' confusion and entanglement. Vimalakirti (a famous lay Bodhisattva) in the abbot's room then rebuked them. Upali remained silent.
然無對 凈名說法無過 而彼戒性如虛 不在內外娑婆 勸除生滅不肯 忽悟還同釋迦
境照不二
禪師體離無明 煩惱從何處生 地獄天堂一相 涅槃生死空名 亦無貪瞋可斷 亦無佛道可成 眾生與佛平等 自然智者惺惺 不為六塵所染 句句獨契無生 正覺一念玄解 三世坦然皆平 非法非律自製 翛然直入圓成 絕此四句百非 如空無作無依
運用無礙
我今滔滔自在 不羨王公卿宰 四時猶若金剛 昔樂心常不改 法寶喻于須彌 智慧廣于江海 不為八風所牽 亦無精進懈怠 任性浮沉若顛 散誕縱橫自在 遮莫刀劍臨頭 我自安然不辨
迷悟不二
迷時以空為色 悟即以色為空 迷悟本無差別 色空究竟還同 愚人喚南作北 智者達無西東 欲覓如來妙理 常在一念之中 陽𦦨本非其水 渴鹿狂趁匆匆 自身虛假不實 將空更欲覓空 世人迷倒至甚 如犬吠雷叿叿
三祖璨大師信心銘
至道無難 唯嫌揀擇 但莫憎愛 洞然明白 毫𨤲有差 天地懸隔 欲得現前 莫存順逆 違順相爭 是為心病 不識玄旨 徒勞念靜 圓同太虛 無
【現代漢語翻譯】 現代漢語譯本 然無對：維摩詰（Vimalakirti）的說法沒有過失。 而彼戒性如虛：他的戒律本性如同虛空， 不在內外娑婆：既不在內部，也不在外部的娑婆世界（Saha world）。 勸除生滅不肯：勸他去除生滅之念，他卻不肯， 忽悟還同釋迦：忽然領悟，與釋迦牟尼佛（Sakyamuni Buddha）相同。
境照不二：境界的照耀是不二的。
禪師體離無明：禪師的身體遠離無明（ignorance）， 煩惱從何處生：煩惱從哪裡產生呢？ 地獄天堂一相：地獄和天堂的本質是一樣的， 涅槃生死空名：涅槃（Nirvana）和生死只是空洞的名詞。 亦無貪瞋可斷：也沒有貪婪和嗔恨可以斷除， 亦無佛道可成：也沒有佛道可以成就。 眾生與佛平等：眾生與佛是平等的， 自然智者惺惺：自然而然，有智慧的人就會覺醒。 不為六塵所染：不被六塵（six sense objects）所污染， 句句獨契無生：每一句話都獨自契合于無生。 正覺一念玄解：正確的覺悟在一念之間玄妙地理解， 三世坦然皆平：過去、現在、未來三世坦然都是平等的。 非法非律自製：不依賴於法律或戒律，而是自我約束， 翛然直入圓成：自由自在地直接進入圓滿成就。 絕此四句百非：超越這四句和所有的否定， 如空無作無依：如同虛空一樣，無所作為，無所依賴。
運用無礙：運用起來沒有障礙。
我今滔滔自在：我現在滔滔不絕，自由自在， 不羨王公卿宰：不羨慕王公貴族。 四時猶若金剛：四季如同金剛（Vajra）一樣堅固， 昔樂心常不改：過去的快樂心情始終不變。 法寶喻于須彌：佛法珍寶比喻為須彌山（Mount Sumeru）， 智慧廣于江海：智慧比江海還要廣闊。 不為八風所牽：不被八風（eight worldly winds）所牽動， 亦無精進懈怠：也沒有精進或懈怠。 任性浮沉若顛：任憑本性漂浮沉沒，如同癲狂， 散誕縱橫自在：放蕩不羈，縱橫自在。 遮莫刀劍臨頭：即使刀劍架在頭上， 我自安然不辨：我依然安然不動，不作分辨。
迷悟不二：迷惑和覺悟不是兩個。
迷時以空為色：迷惑時把空當作色， 悟即以色為空：覺悟時把色當作空。 迷悟本無差別：迷惑和覺悟本來沒有差別， 色空究竟還同：色和空最終還是一樣的。 愚人喚南作北：愚蠢的人把南叫做北， 智者達無西東：有智慧的人明白沒有東西。 欲覓如來妙理：想要尋找如來的微妙真理， 常在一念之中：常常就在一念之中。 陽𦦨本非其水：陽焰本來不是水， 渴鹿狂趁匆匆：口渴的鹿瘋狂地追逐。 自身虛假不實：自身是虛假的，不真實的， 將空更欲覓空：拿著空還要去尋找空。 世人迷倒至甚：世人迷惑顛倒到了極點， 如犬吠雷叿叿：如同狗對著雷聲叫喚。
三祖璨大師信心銘
至道無難：至道並不難， 唯嫌揀擇：只怕有所選擇。 但莫憎愛：只要不憎恨也不愛戀， 洞然明白：就能通透明白。 毫𨤲有差：稍微有一點點差別， 天地懸隔：就會像天地一樣遙遠。 欲得現前：想要讓真理顯現， 莫存順逆：就不要執著于順境或逆境。 違順相爭：違背和順從相互爭鬥， 是為心病：這就是心病。 不識玄旨：不認識玄妙的宗旨， 徒勞念靜：徒勞地念經求靜。 圓同太虛：圓滿如同太虛， 無欠無餘：沒有欠缺也沒有剩餘。
【English Translation】 English version Yet, there is no fault in Vimalakirti's (Vimalakirti) teachings. And his precept nature is like emptiness, Not within or without the Saha world (Saha world). Persuading him to eliminate the thoughts of arising and ceasing, he refuses, Suddenly realizing, he is the same as Sakyamuni Buddha (Sakyamuni Buddha).
The illumination of the realm is non-dual.
The Chan master's body is free from ignorance (ignorance), From where do afflictions arise? Hell and heaven are of the same essence, Nirvana (Nirvana) and birth and death are empty names. There is no greed or hatred to be cut off, There is no Buddhahood to be attained. Sentient beings and Buddhas are equal, Naturally, the wise will awaken. Not defiled by the six sense objects (six sense objects), Each phrase uniquely accords with non-arising. Right awakening is a profound understanding in a single thought, The three times—past, present, and future—are all level and equal. Not relying on laws or precepts, but self-restrained, Freely and directly entering perfect accomplishment. Transcending these four phrases and all negations, Like emptiness, without action, without reliance.
Unobstructed in application.
I am now eloquent and free, Not envying kings, dukes, or ministers. The four seasons are as firm as Vajra (Vajra), The past joyful heart remains unchanged. The Dharma treasure is likened to Mount Sumeru (Mount Sumeru), Wisdom is broader than rivers and seas. Not swayed by the eight worldly winds (eight worldly winds), There is neither diligence nor laziness. Letting nature drift and sink as if mad, Unrestrained and free in all directions. Even if swords are held to my head, I remain calm and do not discriminate.
Delusion and enlightenment are not two.
In delusion, one takes emptiness for form, In enlightenment, one takes form for emptiness. Delusion and enlightenment are fundamentally not different, Form and emptiness are ultimately the same. The foolish call south north, The wise understand there is no west or east. If you want to seek the wonderful truth of the Tathagata, It is always within a single thought. A heat haze is not really water, A thirsty deer frantically chases after it. The self is false and unreal, Taking emptiness, one seeks emptiness further. The world is extremely deluded, Like a dog barking at thunder.
Verses on Faith Mind by the Third Patriarch, Great Master Sengcan
The Great Way is not difficult, It only avoids picking and choosing. Only do not hate or love, And it will be clear and bright. Even a slight difference, Is like heaven and earth separated. If you want it to appear before you, Do not dwell on compliance or opposition. Compliance and opposition contend with each other, This is the sickness of the mind. Not recognizing the profound meaning, It is futile to seek stillness through meditation. Perfectly round like the great void, Without lack or excess.
欠無餘 良由取捨 所以不如 莫逐有緣 勿住空忍 一種平懷 泯然自盡 止動歸止 止更彌動 唯滯兩邊 寧知一種 一種不通 兩處失功 遣有沒有 從空背空 多言多慮 轉不相應 絕言絕慮 無處不通 歸根得旨 隨照失宗 須臾返然 勝卻前空 前空轉變 皆由妄見 不用求真 唯須息見 二見不住 慎莫追尋 才有是非 紛然失心 二由一有 一亦莫守 一心不生 萬法無咎 無咎無法 不生不心 能由境滅 境逐能沉 境由能境 能由境能 欲知兩段 元是一空 一空同兩 齊含萬象 不見精粗 寧有偏黨 大道體寬 無易無難 小見狐疑 轉急轉遲 執之失度 必入邪路 放之自然 體無去住 任性合道 逍遙絕惱 繫念乖真 昏沉不好 不好勞神 何用疏親 欲取一乘 勿惡六塵 六塵不惡 還同正覺 智者無為 愚人自縛 法無異法 妄生愛著 將心用心 豈非大錯 迷生寂亂 悟無好惡 一切二邊 良由斟酌 夢幻空花 何勞把捉 得失是非 一時放卻 眼若不睡 諸夢自除 心若不異 萬法一如 一如體
玄 元爾忘緣 萬法齊觀 歸復自然 泯其所以 不可方比 止動無動 動止無止 兩既不成 一何有爾 究竟窮極 不存軌則 契心平等 所作俱息 狐疑盡凈 正信調直 一切不留 無可記憶 虛明自照 不勞心力 非思量處 識情難測 真如法界 無他無自 要急相應 唯言不二 不二皆同 無不包容 十方智者 皆入此宗 宗非促延 一念萬年 無在不在 十方目前 極小同大 忘絕境界 極大同小 不見邊表 有即是無 無即是有 若不如是 必不須守 一即一切 一切即一 但能如是 何慮不畢 信心不二 不二信心 言語道斷 非去來今
永嘉真覺大師證道歌
君不見絕學無為閑道人不除妄想不求真 無明實性即佛性 幻化空身即法身 法身覺了無一物 本源自性天真佛 五陰浮雲空去來 三毒水泡虛出沒 證實相 無人法 剎那滅卻阿鼻業 若將妄語誑眾生 自招拔舌塵沙劫 頓覺了 如來禪 六度萬行體中圓 夢裡明明有六趣 覺后空空無大千 無罪福 無損益 寂滅性中莫問覓 比來塵鏡未曾磨 今日分明須剖析 誰無念
【現代漢語翻譯】 現代漢語譯本 玄妙啊，忘卻了能繫縛你的因緣（緣：指各種條件和關係），萬法平等地看待，迴歸到自然本真的狀態。 泯滅一切對立的觀念，這種境界是無法用語言來比擬的。停止活動也如同沒有停止，活動不止也如同沒有活動。 既然對立的兩面都不成立，那麼單一的一又從何而來呢？徹底探究到最終極的境界，就不再存在任何固定的規則。 與自心本性相契合，達到平等無別的境界，一切造作都停止下來。疑惑和猶豫完全消除乾淨，正直的信念自然調和。 對於一切都不執著，沒有什麼可以被記住。清虛光明自然照耀，不需要費心費力。 這不是思慮分別能夠達到的地方，意識和情感難以測度。真如（Tathata）法界（Dharmadhatu），沒有他者，也沒有自我。 想要迅速相應，只能說『不二』。不二的境界就是一切相同，無所不包容。 十方世界的智者，都進入這個宗門。這個宗門不是短暫或長久，一念之間即是萬年。 無處不在，又無處不在，十方世界就在眼前。極小與極大相同，忘卻了所有對立的境界。 極大與極小相同，看不到邊際。有即是無，無即是有。 如果不是這樣，就沒有必要去執守。一即是一切，一切即是一。 只要能夠這樣，還擔心什麼不能完成呢？信心堅定不二，不二的信心。 言語的道路斷絕，超越了過去、現在和未來。 永嘉真覺大師證道歌 你沒看見嗎？那些斷絕了世俗學問、無所作為的閒適道人，他們既不去除妄想，也不刻意追求真理。 無明（Avidya）的真實本性就是佛性（Buddha-nature），虛幻變化的色身就是法身（Dharmakaya）。 法身覺悟之後，發現什麼都沒有，本源自性就是天然的佛。 五陰（Skandha）如同漂浮的雲彩，空虛地來來去去，三毒（Three poisons）如同水泡，虛幻地出現和消失。 證悟實相（Reality），就沒有人與法的對立。一剎那間就能滅除墮入阿鼻地獄（Avici）的業。 如果用虛妄的言語欺騙眾生，就會自招拔舌之苦，經歷如塵沙般漫長的劫數。 一旦頓悟瞭如來禪（Tathagata Zen），六度（Six Paramitas）萬行（Ten thousand practices）都在自身中圓滿。 在夢中，明明有六道輪迴（Six realms），覺悟之後，空空蕩蕩，連大千世界都不存在。 沒有罪，沒有福，沒有損失，沒有增益，在寂滅的本性中不要向外尋求。 過去像佈滿塵埃的鏡子沒有擦拭，今天必須清楚地剖析。 誰沒有念頭？
【English Translation】 English version Profound and mysterious, forgetting the binding conditions (緣: conditions and relationships), viewing all dharmas equally, returning to the natural and original state. Extinguishing all opposing concepts, this state cannot be compared with words. Stopping activity is like not stopping, and ceaseless activity is like no activity. Since the two opposing sides are not established, then where does the single 'one' come from? Thoroughly exploring to the ultimate state, there are no longer any fixed rules. Being in harmony with one's own mind-nature, reaching a state of equality without distinction, all actions cease. Doubts and hesitations are completely eliminated, and upright faith is naturally harmonized. Not clinging to anything, there is nothing to be remembered. Clear and bright light shines naturally, without needing to exert mental effort. This is not a place that thoughts and discriminations can reach, and consciousness and emotions are difficult to fathom. The True Thusness (Tathata) Dharmadhatu (Dharmadhatu), has no other, and no self. If you want to quickly correspond, you can only say 'not two'. The state of 'not two' is that everything is the same, all-encompassing. The wise ones of the ten directions all enter this school. This school is neither short nor long, a single thought is ten thousand years. Nowhere not present, and nowhere not present, the ten directions are before your eyes. The extremely small is the same as the extremely large, forgetting all opposing states. The extremely large is the same as the extremely small, and the edges cannot be seen. Existence is non-existence, and non-existence is existence. If it is not like this, there is no need to cling to it. One is all, and all is one. As long as you can be like this, what worries are there that cannot be completed? Faith is firm and not dual, not dual faith. The path of language is cut off, transcending the past, present, and future. Song of Enlightenment by Yongjia Zhenjue Master Don't you see? Those leisurely Taoists who have cut off worldly learning and do nothing, they neither remove delusions nor deliberately seek truth. The true nature of ignorance (Avidya) is Buddha-nature (Buddha-nature), and the illusory and changing physical body is the Dharmakaya (Dharmakaya). After the Dharmakaya is awakened, it is discovered that there is nothing, and the original nature is the natural Buddha. The five skandhas (Skandha) are like floating clouds, coming and going empty, and the three poisons (Three poisons) are like water bubbles, appearing and disappearing illusory. Realizing the true form (Reality), there is no opposition between person and dharma. In an instant, the karma of falling into Avici hell (Avici) can be extinguished. If you deceive sentient beings with false words, you will bring upon yourself the suffering of having your tongue pulled out, and experience kalpas as long as dust and sand. Once you have a sudden enlightenment of Tathagata Zen (Tathagata Zen), the six paramitas (Six Paramitas) and ten thousand practices (Ten thousand practices) are all perfected within yourself. In dreams, there are clearly six realms of reincarnation (Six realms), after awakening, it is empty, and even the great thousand worlds do not exist. No sin, no blessing, no loss, no gain, do not seek externally in the nature of stillness. In the past, it was like a mirror covered with dust that had not been wiped, today it must be clearly analyzed. Who has no thoughts?
誰無生 若實無生無不生 喚取機闕木人問 求佛施功早晚成 放四大 莫把捉 寂滅性中隨飲啄 諸行無常一切空 即是如來大圓覺 決定說 表真乘 有人不肯任情徴 直截根源佛所印 摘葉尋枝我不能 摩尼珠 人不識 如來藏里親收得 六般神用空不空 一顆圓光色非色 凈五眼 得五力 唯證乃知難可測 鏡里看形見不難 水中捉月爭拈得 常獨行 常獨步 達者同遊涅槃路 調古神清風自高 貌悴骨剛人不顧 窮釋子 口稱貧 實是身貧道不貧 貧則身常披縷褐 道則心藏無價珍 無價珍 用無盡 利物應時終不吝 三身四智體中圓 八解六通心地印 上士一決一切了 中下多聞多不信 但自懷中解垢衣 誰能向外夸精進 從他謗 任他非 把火燒天徒自疲 我聞恰似飲甘露 銷融頓入不思議 觀惡言 是功德 此則成吾善知識 不因訕謗起冤親 何表無生慈忍力 宗亦通 說亦通 定慧圓明不滯空 非但我今獨達了 恒沙諸佛體皆同 師子吼 無畏說 百獸聞之皆腦裂 香象奔波失卻威 天龍寂聽生欣悅 游江海 涉山州 尋師訪道為參禪 自從認得曹溪
路 了知生死不相干 行亦禪 坐亦禪 語默動靜體安然 縱遇鋒刀常坦坦 假饒毒藥也閑閑 我師得見然燈佛 多劫曾為忍辱仙 幾回生 幾回死 生死悠悠無定止 自從頓悟了無生 于諸榮辱何憂喜 入深山 住蘭若 岑崟幽邃長松下 優遊靜坐野僧家 闃寂安居實瀟灑 覺即了 不施功 一切有為法不同 住相佈施生天福 猶如仰箭射虛空 勢力盡 箭還墜 招得來生不如意 爭似無為實相門 一超直入如來地 但得本 莫愁末 如凈琉璃含寶月 既能解此如意珠 自利利他終不竭 江月照 松風吹 永夜清霄何所為 佛性戒珠心地印 霧露雲霞體上衣 降龍缽 解虎錫 兩鈷金镮鳴歷歷 不是標形虛事持 如來寶杖親縱跡 不求真 不斷妄 了知二法空無相 無相無空無不空 即是如來真實相 心鏡明 鑒無礙 廓然瑩徹周沙界 萬象森羅影現中 一顆圓光非內外 豁達空 撥因果 漭漭蕩蕩招殃禍 棄有著空病亦然 還如避溺而投火 舍妄心 取真理 取捨之心成巧偽 學人不了用修行 真成認賊將為子 損法財 滅功德 莫不由斯心意識 是以禪門了卻心
【現代漢語翻譯】 現代漢語譯本 道路啊，要了悟生死其實互不相干。 行走是禪，端坐也是禪，言語、沉默、行動、靜止，身體都安然自在。 縱然遇到鋒利的刀刃也常常坦然面對，哪怕是劇毒的藥物也覺得無關緊要。 我的老師曾得見然燈佛（Dipamkara Buddha，過去佛之一），多生多劫以前就曾是一位忍辱仙人。 經歷了多少次出生，又經歷了多少次死亡，生死輪迴悠長而沒有定數。 自從頓悟了無生之理，對於世間的榮辱又有什麼可憂愁和歡喜的呢？ 進入深山，居住在蘭若（aranya，寂靜處，寺廟），在岑峻幽深的長松之下。 悠閒自在地生活，如同**野的僧人，在寂靜中安居，真是瀟灑。 覺悟就是了結，無需再施加任何功用，一切有為之法都與此不同。 執著于外相的佈施，所獲得的只是生天的福報，就像是向上射出的箭。 力量耗盡，箭矢最終還會墜落，招致的來生也未必如意。 怎能比得上無為的實相之門，一旦超越就能直入如來（Tathagata，佛的稱號）的境界。 只要得到了根本，就不要擔憂末節，就像清凈的琉璃中含著寶月。 既然能夠理解這如意珠（cintamani，能滿足願望的寶珠），那麼自利利他，功德永遠不會枯竭。 江上的月亮照耀著，松樹林間清風吹拂，在這漫漫長夜的清凈時刻，還有什麼可做的呢？ 佛性是戒珠，心地是印，霧露雲霞不過是身上的衣裳。 降龍缽（dragon-taming bowl，傳說中能降伏龍的缽盂），解虎錫（tiger-releasing staff，傳說中能解救老虎的錫杖），兩鈷金镮發出清脆的響聲。 這不是爲了標榜外形而虛假地持有，而是如來（Tathagata，佛的稱號）的寶杖親自留下的軌跡。 不追求真，也不斷除妄，要了知真和妄這二法本性空無自相。 無相、無空、也無不空，這就是如來（Tathagata，佛的稱號）真實的相。 心如明鏡，照鑒一切而沒有阻礙，廓然空明，周遍整個沙界。 萬象森羅的景象都顯現在其中，這顆圓滿的光明，既不在內，也不在外。 如果豁達地落入空，否定因果，就會茫茫蕩蕩地招來災禍。 拋棄有而執著于空，也是一種病態，就像爲了躲避溺水而跳入火中。 捨棄妄心，而追求真理，這種取捨之心本身就是一種巧偽。 學佛之人如果不明白這個道理，而用這種心去修行，那就真是認賊作子了。 損耗法財，滅除功德，沒有不是因為這種心意識造成的。 因此，禪門就是要了卻這種心意識。
【English Translation】 English version The path is to realize that birth and death are unrelated. Walking is Zen, sitting is Zen; speaking, silence, movement, stillness, the body is at peace. Even when encountering sharp blades, remain calm; even with deadly poison, remain unconcerned. My teacher saw Dipamkara Buddha (one of the past Buddhas); for many kalpas, he was an ascetic of forbearance. How many births, how many deaths; the cycle of birth and death is long and uncertain. Since the sudden enlightenment of non-birth, what worries or joys are there in worldly honor and disgrace? Enter deep mountains, dwell in aranyas (quiet places, monasteries), beneath towering, secluded pines. Live leisurely, like a wild monk; reside in tranquility, truly carefree. Awakening is completion, requiring no further effort; all conditioned dharmas are different. Giving with attachment to form brings heavenly blessings, like shooting an arrow upwards. When strength is exhausted, the arrow falls; a less desirable rebirth is invited. How can it compare to the gate of unconditioned reality? One leap and you enter the realm of the Tathagata (Buddha). Grasp the root, and don't worry about the branches; like pure crystal containing a precious moon. If you can understand this cintamani (wish-fulfilling jewel), benefiting yourself and others will never be exhausted. The moon shines on the river, the pine wind blows; what is there to do in this long, clear night? Buddha-nature is the precept-jewel, the mind-ground is the seal; mist, dew, clouds, and haze are just clothes on the body. The dragon-taming bowl, the tiger-releasing staff; the two-pronged golden rings jingle. This is not to hold empty things to show off, but the Tathagata's (Buddha) staff, personally left behind. Do not seek truth, do not eliminate delusion; understand that the two dharmas are empty and without form. No form, no emptiness, no non-emptiness; this is the true form of the Tathagata (Buddha). The mind is like a clear mirror, reflecting without obstruction; vast and bright, pervading all realms. The myriad phenomena appear within it; this perfect light is neither inside nor outside. To be open-minded to emptiness, denying cause and effect, invites disaster. Abandoning existence and clinging to emptiness is also a sickness, like avoiding drowning by jumping into fire. Abandoning the deluded mind and grasping for truth; this grasping itself is artificial. If students do not understand this and use this mind to practice, they are truly mistaking a thief for their child. Depleting Dharma wealth and extinguishing merit, all arise from this mind-consciousness. Therefore, the Zen school aims to end this mind-consciousness.
頓入無生知見力 大丈夫 秉慧劍 般若鋒兮金剛𦦨 非但能摧外道心 早曾落卻天魔膽 震法雷 擊法鼓 佈慈云兮灑甘露 龍象蹴踏潤無邊 三乘五性皆惺悟 雪山肥膩更無雜 純出醍醐我常納 一性圓通一切性 一法遍含一切法 一月普現一切水 一切水月一月攝 諸佛法身入我性 我性同共如來合 一地具足一切地 非色非心非行業 彈指圓成八萬門 剎那滅卻三祇劫 一切數句非數句 與吾靈覺何交涉 不可毀 不可讚 體若虛空沒涯岸 不離當處常湛然 覓即知君不可見 取不得 捨不得 不可得中只么得 默時說 說時默 大施門開無壅塞 有人問我解何宗 報道摩訶般若力 或是或非人不識 逆行順行天莫測 吾早曾經多劫修 不是等閑相誑惑 建法幢 立宗旨 明明佛來曹溪是 第一迦葉首傳燈 二十八代西天記 法東流 入此土 菩提達磨為初祖 六代傳衣天下聞 後人得道何窮數 真不立 妄本空 有無俱遣不空空 二十空門元不著 一性如來體自同 心是根 法是塵 兩種猶如鏡上痕 痕垢盡除光始現 心法雙亡性即真 嗟末法 惡時世 眾生
薄福難調製 去聖遠兮邪見深 魔強法弱多冤害 聞說如來頓教門 恨不滅除令瓦碎 作在心 殃在身 不須冤訴更尤人 欲得不招無間業 莫謗如來正法輪 旃檀林 無雜樹 郁密深沉師子住 境靜林間獨自游 走獸飛禽皆遠去 師子兒 眾隨後 三歲便能大哮吼 若是野犴逐法王 百年妖怪虛開口 圓頓教 沒人情 有疑不決直須爭 不是山僧逞人我 修行恐落斷常坑 非不非 是不是 差之毫𨤲失千里 是即龍女頓成佛 非即善星生陷墜 吾早年來積學問 亦曾討疏尋經論 分別名相不知休 入海算沙徒自困 卻被如來苦呵責 數他珍寶有何益 從來蹭蹬覺虛行 多年枉作風塵客 種性邪 錯知解 不達如來圓頓制 二乘精進沒道心 外道聰明無智慧 亦愚癡 亦小騃 空拳指上生實解 執指為月枉施功 根境法中虛捏怪 不見一法即如來 方得名為觀自在 了即業障本來空 未了還須償宿債 饑逢王膳不能餐 病遇醫王爭得瘥 在欲行禪知見力 火中生蓮終不壞 勇施犯重悟無生 早時成佛於今在 師子吼 無畏說 深嗟懵憧頑皮靼 只知犯重障菩提 不見如來開秘訣
有二比丘犯淫殺 波離螢光增罪結 維摩大士頓除疑 猶如赫日銷霜雪 不思議 解脫力 妙用恒沙也無極 四事供養敢辭勞 萬兩黃金亦銷得 粉骨碎身未足酬 一句瞭然超百億 法中王 最高勝 恒沙如來同共證 我今解此如意珠 信受之者皆相應 了了見 無一物 亦無人 亦無佛 大千沙界海中漚 一切聖賢如電拂 假使鐵輪頂上旋 定慧圓明終不失 日可冷 月可熱 眾魔不能壞真說 像駕崢嶸謾進途 誰見螳螂能拒轍 大象不游于兔徑 大悟不拘於小節 莫將管見謗蒼蒼 未了吾今為君決
石頭和尚參同契
竺土大仙心 東西密相付 人根有利鈍 道無南北祖 靈源明皎潔 枝派暗流注 執事元是迷 契理亦非悟 門門一切境 回互不回互 回而更相涉 不爾依位住 色本殊質像 聲元異樂苦 暗合上中言 明明清濁句 四大性自復 如子得其母 火熱風動搖 水濕地堅固 眼色耳音聲 鼻香舌咸醋 然於一一法 依根葉分佈 本末須歸宗 尊卑用其語 當明中有暗 勿以暗相遇 當暗中有明 勿以明相睹 明暗各相對 比如前後步 萬物自有功
【現代漢語翻譯】 現代漢語譯本 有兩位比丘（bhikkhu，佛教出家人）犯了淫戒和殺戒，波離（Pali，佛陀十大弟子之一，持戒第一）如同螢火蟲般更加增添了罪過的糾結。 維摩大士（Vimalakirti，一位著名的在家菩薩）立刻消除了他們的疑惑，就像太陽驅散霜雪一樣。 不可思議的解脫力量，其妙用如同恒河沙數般無邊無際。 爲了供養佛法，我不敢推辭辛勞，即使花費萬兩黃金也在所不惜。 即使粉身碎骨也難以報答佛恩，一句了悟真理便超越百億劫的修行。 佛法是法中之王，是最高勝的，如同恒河沙數般的如來共同印證。 我現在解開這如意寶珠（象徵佛法），相信並接受它的人都能相應受益。 清清楚楚地看到，沒有一物存在，也沒有人，也沒有佛。 大千世界就像大海中的水泡，一切聖賢都如閃電般瞬間消逝。 即使鐵輪在頭頂上旋轉，禪定和智慧的圓滿光明也終究不會失去。 太陽可以變冷，月亮可以變熱，但眾魔無法破壞這真實的佛法。 大象駕車前進看似威風凜凜，但誰見過螳螂能阻擋車輪呢？ 大象不會行走在兔子的小路上，大徹大悟的人不會拘泥於細枝末節。 不要用狹隘的見識來誹謗廣闊的佛法，如果還不明白，我現在就為你解說。
石頭和尚參同契
印度（竺土）大仙（佛陀）的心法，在東西方秘密地傳承。 眾生的根器有利鈍之分，但真理（道）沒有南北之分。 靈性的源頭清澈明亮，而枝節末流則暗中流淌。 執著於事物本身是迷惑，契合真理也未必是真正的覺悟。 各個法門，一切境界，相互關聯又互不關聯。 關聯是因為相互影響，不關聯是因為各自安住于本位。 顏色和形狀本質不同，聲音和快樂痛苦也原本各異。 暗合的是『上中』之言，明明的是『清濁』之句。 地、水、火、風四大要素的本性各自恢復，就像兒子找到了母親。 火的性質是熱，風的性質是動搖，水的性質是濕潤，地的性質是堅固。 眼睛對顏色的感知，耳朵對聲音的感知，鼻子對氣味的感知，舌頭對咸和酸的感知。 然而，對於每一種法，都依據根（感官）和葉（現象）來分佈。 根本和末梢最終都要歸於宗源，尊卑上下要用恰當的言語表達。 應當明白光明中有黑暗，不要用黑暗去對待黑暗。 應當明白黑暗中有光明，不要用光明去觀察光明。 光明和黑暗各自相對，就像前後腳步一樣。 萬物都有其自身的作用。
【English Translation】 English version Two bhikkhus (Buddhist monks) violated the precepts of lust and killing, and Pali (one of the Buddha's ten great disciples, foremost in discipline) added to the entanglement of their sins like a firefly. Vimalakirti (a famous lay Bodhisattva) immediately dispelled their doubts, just as the sun melts away frost and snow. The inconceivable power of liberation, its wondrous function is as limitless as the sands of the Ganges. To make offerings to the Dharma, I dare not decline hardship, even spending ten thousand taels of gold is worthwhile. Even grinding my bones to dust is not enough to repay the Buddha's grace; a single realization of the truth surpasses billions of kalpas of practice. The Dharma is the king among all dharmas, the highest and most supreme, as countless Buddhas as the sands of the Ganges jointly attest. I now unlock this wish-fulfilling jewel (symbolizing the Dharma), and those who believe and accept it will all benefit accordingly. Seeing clearly, there is not a single thing, neither person, nor Buddha. The great thousand worlds are like bubbles in the ocean, and all sages and worthies vanish like a flash of lightning. Even if an iron wheel spins on the top of my head, the perfect clarity of samadhi (meditative absorption) and wisdom will never be lost. The sun can become cold, the moon can become hot, but demons cannot destroy this true Dharma. An elephant driving forward seems majestic, but who has seen a mantis able to stop a wheel? An elephant does not travel on a rabbit's path, and one who has attained great enlightenment does not dwell on trivial matters. Do not use narrow views to slander the vast Dharma; if you do not understand, I will now explain it to you.
The Sandokai (Harmony of Difference and Sameness) by Shitou Xiqian
The mind-dharma of the great sage (Buddha) of India (Jukt'u) is secretly transmitted in the East and West. The faculties of beings are sharp or dull, but the Truth (Dao) has no northern or southern ancestors. The source of spirit is clear and bright, while the branches and streams flow in darkness. Attachment to things themselves is delusion, and conformity to principle is not necessarily true enlightenment. Each and every realm of every gate (dharma), interrelate and do not interrelate. They interrelate because they influence each other, and do not interrelate because they each abide in their own position. Color and form are essentially different, and sound and pleasure/pain are originally distinct. Implicitly agreeing are the words 'above' and 'middle', and explicitly clear are the phrases 'clear' and 'turbid'. The four great elements (earth, water, fire, wind) each restore their own nature, like a son finding his mother. Fire's nature is heat, wind's nature is movement, water's nature is moisture, and earth's nature is solidity. The eye's perception of color, the ear's perception of sound, the nose's perception of smell, the tongue's perception of saltiness and sourness. However, for each and every dharma, it is distributed according to the root (sense organ) and the leaf (phenomenon). The root and the branch must ultimately return to the source, and superiors and inferiors must use appropriate language to express themselves. One should understand that there is darkness within light; do not use darkness to treat darkness. One should understand that there is light within darkness; do not use light to observe light. Light and darkness are relatively opposed to each other, like steps forward and backward. All things have their own function.
當言用及處 事存涵蓋合 理應箭鋒拄 承言須會宗 勿自立規矩 觸目不會道 運足焉知路 進步非遠近 迷隔山河固 謹白參玄人 光陰莫虛度
石頭和尚草菴歌
吾結草菴無寶貝 飯了從容圖睡快 成時初見茅草新 破后還將茅草蓋 住庵人 鎮長在 不屬中間與內外 世人住處我不住 世人愛處我不愛 庵雖小 含法界 方丈老人相體解 上乘菩薩信無疑 中下聞之必生怪 問此庵 壞不壞 壞與不壞主元在 不居南北與東西 基上堅牢以為最 青松下 明窗內 玉殿朱樓未為對 衲帔矇頭萬事休 此時山僧都不會 住此庵 休作解 誰夸鋪席圖人買 迴光返照便歸來 廓達靈根非向背 遇祖師 親訓誨 結草為庵莫生退 百年拋卻任縱橫 擺手便行且無罪 千種言 萬般解 只要教君長不昧 欲識庵中不死人 豈離如今遮布袋
僧亡名息心銘
(隋右拾遺。棄官為僧。名曰亡名)。
法界有如意寶人焉。久緘其身。銘其膺曰。古之攝心人也。戒之哉。戒之哉。無多知。無多慮。多知多事。不如息意。多慮多失。不如守一。慮多志散。知多心亂。心亂生惱。志散妨道。
【現代漢語翻譯】 現代漢語譯本 當言語和行動被使用時，事情的真相就像盒子和蓋子一樣吻合，真理應該像箭鋒一樣銳利地直指核心。 理解言語必須領會其根本宗旨，不要自立規則和標準。如果面對事物卻不能領會道的真諦，就像走路卻不知道方向一樣。 進步不在於遠近，迷惑就像山河一樣阻隔。謹此告知參禪悟道的人，不要虛度光陰。
石頭和尚草菴歌
我結廬而居，草菴中沒有寶貝，吃完飯後從容地睡覺最是快樂。 草菴建成時，茅草看起來很新，破舊之後仍然用茅草修補。 住在草菴里的人，永遠都在，不屬於中間，也不屬於內外。 世人居住的地方我不居住，世人喜愛的東西我不喜愛。 草菴雖然小，卻包含了整個法界（Dharmadhatu，一切事物存在的空間），方丈老人（Vimalakirti，維摩詰）能夠心領神會。 上乘的菩薩對此深信不疑，中下根器的人聽了必定覺得奇怪。 問這草菴，會壞嗎？壞與不壞，根本在於主人。 不位於南北，也不位於東西，以根基堅固為最好。 青松下，明亮的窗戶內，即使是玉殿朱樓也無法相比。 用衲衣蒙著頭，萬事都停止，此時山僧什麼都不知道。 住在這草菴，不要妄作解釋，誰會誇耀鋪席來引人購買呢？ 迴光返照，立刻迴歸本源，廓然通達的靈根沒有方向和背離。 遇到祖師（Patriarch，禪宗祖師），親自受到教誨，結草為庵不要產生退卻之心。 百年之後拋棄一切，任其縱橫，擺手而去且沒有罪過。 千種言語，萬般解釋，只要教你永遠不迷惑。 想要認識草菴中不死的人，難道離開了現在這個遮身的布袋嗎？
僧亡名息心銘
（隋朝的右拾遺，放棄官職出家為僧，名叫亡名）。
法界（Dharmadhatu，一切事物存在的空間）中有如意寶人，長久地隱藏他的身形，在他的胸前銘刻著：『這是古代攝心的人啊。』 告誡啊！告誡啊！不要知道太多，不要思慮太多。知道太多事情太多，不如停止思慮；思慮太多失去更多，不如守住一個。思慮太多志向渙散，知道太多心緒紊亂。心緒紊亂產生煩惱，志向渙散妨礙修道。
【English Translation】 English version When words and actions are used, the truth of the matter fits together like a box and its lid, and the truth should be as sharp as an arrow pointing directly to the core. Understanding words must grasp their fundamental purpose; do not establish your own rules and standards. If you cannot comprehend the truth of the Dao (the Way) when facing things, it is like walking without knowing the direction. Progress is not about distance; delusion is like mountains and rivers blocking the way. I respectfully inform those who practice Chan (Zen) meditation, do not waste time.
Song of the Grass Hut by Monk Shitou (Stone)
I dwell in a thatched hut, with no treasures within. After eating, I leisurely enjoy a quick nap. When the hut was built, the thatch looked new; after it's worn, I still use thatch to repair it. The person living in the hut is always present, not belonging to the middle, nor to the inside or outside. I do not live where worldly people live; I do not love what worldly people love. Although the hut is small, it contains the entire Dharmadhatu (realm of Dharma, the totality of all things); the elder Vimalakirti (spotless reputation) can understand it intuitively. Superior Bodhisattvas (enlightened beings) believe this without doubt; those of middle and lower capacity will surely find it strange. If you ask whether this hut will decay, whether it decays or not depends on the master. It is not located in the north or south, nor in the east or west; its strength lies in its solid foundation. Beneath the green pines, inside the bright window, even jade palaces and vermilion towers cannot compare. With a patched robe covering my head, all affairs cease; at this time, this mountain monk knows nothing. Living in this hut, do not make interpretations; who would boast of a mat to entice people to buy it? Turn the light inward and return to the source immediately; the vast and enlightened spiritual root has no direction or turning away. Meeting the Patriarch (Zen ancestor), receiving personal instruction, do not give rise to thoughts of retreat when building a thatched hut. After a hundred years, abandon everything and let it go as it will; waving your hand and leaving incurs no fault. Thousands of words, myriad explanations, only to teach you to never be deluded. If you want to know the undying person in the hut, how can you be apart from this cloth bag that covers the body now?
Inscription on Ceasing the Mind by Monk Wangming (Lost Name)
(A Sui Dynasty official who abandoned his post to become a monk named Wangming).
In the Dharmadhatu (realm of Dharma, the totality of all things) there is a wish-fulfilling jewel person, who has long concealed his form, and inscribed on his chest: 'This is an ancient person who controlled his mind.' Be warned! Be warned! Do not know too much, do not think too much. Knowing too much and having too many affairs is not as good as ceasing thought; thinking too much and losing more is not as good as guarding one. Thinking too much scatters the will, knowing too much confuses the mind. A confused mind produces vexation, and a scattered will hinders the path.
勿謂何傷。其苦悠長。勿言何畏。其禍鼎沸。滴水不停。四海將盈。纖塵不拂。五嶽將成。防末在本。雖小不輕。關汝七竅。閑爾六情。莫視於色。莫聽於聲。聞聲者聾。見色者盲。一文一藝。空中蚊蚋。一伎一能。日下孤燈。英賢才藝。是為愚蔽。捨棄淳樸。耽溺淫麗。識馬易奔。心猿難制。神既勞役。形必損斃。邪行終迷。修途永泥。莫貴才能。日益昏瞢。夸拙羨巧。其德不弘。名厚行薄。其高速崩。內懷憍伐。外致怨憎。或談于口。或書于手。邀人令譽。亦孔之丑。凡謂之吉。聖謂之咎。賞玩暫時。悲哀長久。畏影畏跡。逾遠逾極。端坐樹陰。跡滅影沉。厭生患老。隨思隨造。心想若滅。生死長絕。不死不生。無相無名。一道虛寂。萬物齊平。何貴何賤。何辱何榮。何勝何劣。何重何輕。澄天愧凈。皎日慚明。安夫岱嶺。同彼金城。敬貽賢哲。斯道利貞。
趙州和尚十二時歌
雞鳴丑 愁見起來成漏逗 裙子褊衫個也無 袈裟形相些些有 裈無腰 褲無口 頭上青灰三五斗 比望修行利濟人 誰知變作不唧𠺕
平旦寅 荒村破院實難論 解齋粥米全無粒 空對閑牕與隙塵 唯雀噪 勿人親 獨坐時聞落葉頻 誰道出家憎愛斷 思量不覺淚沾巾
日出卯
【現代漢語翻譯】 現代漢語譯本 不要說這沒什麼妨礙，它的苦難會是悠長的。不要說這沒什麼可怕的，它的災禍會像鼎中沸水一樣爆發。如果滴水不停，四海終將盈滿。如果細小的灰塵不去拂拭，五嶽終將堆成。預防禍患要在它還很小的時候，即使很小也不可輕視。關閉你的七竅，停止你的六情。不要去看美色，不要去聽聲音。聽聲音的人會變得耳聾，看美色的人會變得眼盲。任何文章技藝，都像空中飛舞的蚊蚋一樣微不足道。任何技能才藝，都像太陽下的孤燈一樣脆弱。所謂的英才賢能，反而是愚昧的遮蔽。捨棄淳樸的本性，沉溺於淫靡華麗的事物。意識像馬一樣容易奔馳，心像猿猴一樣難以控制。精神如果勞累，形體必然衰敗。邪惡的行為終將使人迷惑，修行的道路將永遠泥濘。不要看重才能，它只會使人日益昏聵。誇耀笨拙而羨慕技巧，他的德行不會弘大。名聲很大而行為淺薄，他的高樓會迅速崩塌。內心懷著驕傲自滿，外在招致怨恨憎惡。或者用口談論，或者用手書寫，想要博取別人的讚譽，實在是太醜陋了。世人認為是吉祥的，聖人認為是災禍。賞玩只是暫時的快樂，悲哀卻是長久的。害怕影子，害怕足跡，越逃避就離目標越遠。端正地坐在樹陰下，足跡消失，影子也會沉沒。厭惡生存，害怕衰老，隨著思慮而產生各種煩惱。如果心念消滅，生死輪迴就會永遠斷絕。沒有出生，也就沒有死亡，沒有形象，也沒有名稱。只有一個虛無寂靜的真道，萬物都是平等的。哪裡有什麼高貴和低賤，哪裡有什麼屈辱和榮耀，哪裡有什麼勝利和失敗，哪裡有什麼重要和輕微？澄澈的天空也會因你而感到慚愧不夠潔凈，皎潔的太陽也會因你而感到慚愧不夠明亮。像泰山一樣安穩，像金城一樣堅固。恭敬地贈送給賢哲，這條道路有利於堅守正道。
趙州和尚十二時歌
雞鳴丑時，發愁地看到自己不得不起來，做事總是漏洞百出。 連一件像樣的裙子和短襖都沒有，只有一件破舊的袈裟勉強能看出是個出家人的樣子。 沒有腰帶的褲子，沒有褲襠的褲子，頭上頂著三五斗的塵土。 本希望通過修行來利益救濟世人，誰知道自己卻變得一無是處。
平旦寅時，住在荒涼的村莊和破敗的寺院裡，實在難以描述。 解齋的粥里連一粒米都沒有，只能對著空閑的窗戶和滿是灰塵的縫隙。 只有麻雀在嘰嘰喳喳地叫，沒有人來親近，獨自坐著時常聽到落葉的聲音。 誰說出家人斷絕了憎恨和愛戀？思量往事，不知不覺淚水沾濕了衣襟。
日出卯時
【English Translation】 English version Don't say it's nothing serious, its suffering will be prolonged. Don't say there's nothing to fear, its disaster will erupt like boiling water in a cauldron. If dripping water doesn't stop, the four seas will eventually be filled. If tiny dust is not swept away, the five mountains will eventually be formed. Preventing misfortune lies in its early stages, even if it's small, it should not be taken lightly. Close your seven orifices, cease your six emotions. Do not look at beauty, do not listen to sounds. Those who listen to sounds become deaf, those who look at beauty become blind. Any writing or skill is as insignificant as mosquitoes flying in the air. Any skill or talent is as fragile as a lone lamp under the sun. So-called talents and virtues are actually veils of ignorance. Abandoning pure simplicity, indulging in lewd and gorgeous things. Consciousness is like a horse that easily runs wild, the mind is like a monkey that is difficult to control. If the spirit is exhausted, the body will surely decline. Evil deeds will eventually lead to confusion, the path of cultivation will be forever muddy. Do not value talent, it will only make you increasingly muddled. Boasting clumsiness and envying skill, his virtue will not be great. A great reputation but shallow actions, his tall building will collapse quickly. Holding pride and arrogance within, outwardly causing resentment and hatred. Either talking about it with the mouth, or writing it with the hand, wanting to seek praise from others, is truly ugly. What the world calls auspicious, the sage calls calamity. Enjoyment is only temporary, sorrow is long-lasting. Fearing shadows, fearing footprints, the further you run, the further you are from the goal. Sitting upright in the shade of a tree, footprints disappear, and the shadow will also sink. Hating life, fearing old age, creating all kinds of troubles with thoughts. If thoughts are extinguished, the cycle of birth and death will be forever cut off. There is no birth, therefore no death, no form, and no name. There is only one empty and silent true path, all things are equal. Where is there nobility and lowliness, where is there humiliation and glory, where is there victory and defeat, where is there importance and insignificance? The clear sky would be ashamed of not being pure enough, the bright sun would be ashamed of not being bright enough. Be as stable as Mount Tai (Mount Tai, one of the five sacred mountains in China), as solid as the Golden City (a metaphor for an impregnable fortress). Respectfully presented to the wise and virtuous, this path is beneficial for upholding righteousness.
The Twelve Hours Song of Zen Master Zhaozhou
At the hour of the Ox (chǒu, 1-3 AM), I worry seeing myself having to get up, always making mistakes in everything I do. I don't even have a decent skirt or short jacket, only a worn-out kasaya (kasaya, a Buddhist monk's robe) that barely shows I'm a monk. Pants without a waistband, pants without a crotch, with three to five 'dou' (dou, a unit of dry volume) of dust on my head. I originally hoped to benefit and save the world through cultivation, who knew I would become completely useless.
At the hour of the Tiger (yín, 3-5 AM), living in a desolate village and dilapidated temple is truly hard to describe. There isn't even a grain of rice in the congee for the morning meal, I can only face the empty window and dusty cracks. Only sparrows are chirping, no one comes near, sitting alone I often hear the sound of falling leaves. Who says monks have severed hatred and love? Thinking about the past, tears unknowingly wet my robe.
At the hour of the Rabbit (mǎo, 5-7 AM)
清凈卻翻為煩惱 有為功德被塵漫 無限田地未曾掃 攢眉多 稱心少 叵耐東村黑王老 供利不曾將得來 放驢吃我堂前草
食時辰 煙火徒勞望四鄰 饅頭䭔子前年別 今日思量空咽津 持念少 嗟嘆頻 一百家中無善人 來者只道覓茶吃 不得茶噇去又瞋
禺中巳 削髮那知到如此 無端被請作村僧 屈辱饑凄受欲死 胡張三 黑李四 恭敬不曾生些子 適來忽爾到門頭 唯道借茶兼借紙
日南午 茶飯輪環無定度 行卻南家到北家 果至北家不推注 苦沙鹽 大麥醋 蜀黍米飯齏萵苣 唯稱供養不等閑 和尚道心須堅固
日昳未 這回不踐光陰地 曾聞一飽忘百饑 今日老僧身便是 不習禪 不論義 鋪個破席日裡睡 想料上方兜率天 也無如此日炙背
晡時申 也有燒香禮拜人 五個老婆三個癭 一雙面子黑皴皴 油麻茶 實是珍 金剛不用苦張筋 愿我來年蠶麥熟 羅睺羅兒與一文
日入酉 除卻荒涼更何守 雲水高流定委無 歷寺沙彌鎮長有 出格言 不到口 枉續牟尼子孫后 一條拄杖粗揦梨 不但登山兼打狗
黃昏戌 獨坐一間空暗室 陽
【現代漢語翻譯】 現代漢語譯本 清凈反而變成了煩惱， 有為的功德被塵土覆蓋。無邊的田地未曾打掃， 總是愁眉不展，稱心如意的事情很少，真受不了東村的黑王老。 供養的利益從來沒得到，反而放驢來吃我堂前的草。
到了吃飯的時候，徒勞地向四鄰張望煙火。 饅頭和䭔子（一種麵食）前年就吃過了，今天想起來只能空嚥唾沫。 持戒唸經少，嘆息抱怨多，一百戶人家中沒有一個好人。 來的人只說是來討茶喝，沒喝到茶就生氣地走了。
上午九、十點鐘，剃了頭髮哪裡知道會落到這步田地。 無緣無故地被請來做村裡的和尚，受盡屈辱、飢餓，簡直要死了。 胡張三，黑李四，對人恭敬一點也沒有。 剛才忽然來到門口，只是說來借茶和借紙。
中午，吃飯的時間沒有定數。 從南家走到北家，到了北家也不推薦（食物）。 只有苦沙鹽、大麥醋、蜀黍米飯和腌萵苣。 卻說供養很不一般，和尚的道心必須堅定。
下午一兩點鐘，這次沒有虛度光陰。 曾聽說吃飽一頓飯可以忘記百頓的飢餓，今天老僧我就是這樣。 不學習禪定，不討論佛法，鋪個破蓆子在太陽下睡覺。 想來上面的兜率天（Tushita Heaven） ，也沒有這樣曬太陽的。
下午三點到五點，也有燒香禮拜的人。 五個老婆三個有癭（yǐng，頸部的腫瘤），一對面孔又黑又皺。 油麻茶，真是好東西，金剛（Vajra）也不用費力。 愿我明年蠶麥豐收，給羅睺羅（Rahula）兒子一文錢。
太陽落山的時候，除了荒涼還能守住什麼呢？ 雲遊的高僧肯定沒有，各寺的沙彌（Sramanera）倒是常有。 超格的話，說不出口，白白地延續了牟尼（釋迦牟尼，Sakyamuni）子孫的後代。 一條粗糙的拄杖，不僅可以登山還可以打狗。
黃昏，獨自坐在空蕩黑暗的房間里。 陽
【English Translation】 English version Purity turns into affliction, Meritorious deeds with effort are covered by dust. Limitless fields have never been swept, Always frowning, few things are satisfactory, unbearable is the Black Wang Lao of the east village. The benefits of offerings have never been received, instead, he lets his donkey eat the grass in front of my hall.
At mealtime, in vain I look to the neighbors for smoke from their cooking fires. Steamed buns and 䭔子 (a type of pasta) were eaten the year before last, today thinking of them I can only swallow saliva. Little recitation and chanting, frequent sighs and complaints, among a hundred households there is not a single good person. Those who come only say they are looking for tea to drink, not getting tea they leave in anger.
At nine or ten in the morning, having shaved my head, who knew it would come to this. For no reason I was invited to be the village monk, enduring humiliation and hunger, almost to the point of death. Hu Zhang San, Hei Li Si, they have no respect at all. Just now they suddenly came to the door, only saying they wanted to borrow tea and paper.
At noon, the time for meals is uncertain. Walking from the south house to the north house, arriving at the north house they don't offer (food). Only bitter salt, barley vinegar, sorghum rice and pickled lettuce. Yet they say the offerings are not ordinary, the monk's resolve must be firm.
At one or two in the afternoon, this time I have not wasted time. I once heard that one full meal can make you forget a hundred hungry ones, today I, the old monk, am like that. Not practicing meditation, not discussing the Dharma, spreading a torn mat to sleep in the sun. I imagine that even in the Tushita Heaven above, there is no such thing as sunbathing the back.
From three to five in the afternoon, there are also people who burn incense and worship. Five wives and three with goiters, a pair of faces dark and wrinkled. Sesame tea, truly a treasure, even Vajra (Vajra) need not strain. I wish that next year the silkworms and wheat will be plentiful, and I can give Rahula's (Rahula) son a penny.
When the sun sets, what can I hold onto besides desolation? High-ranking cloud-wandering monks are certainly not here, but novice monks (Sramanera) from various temples are always present. Extraordinary words, I cannot speak them, in vain I continue the descendants of Muni (Sakyamuni). A rough staff, not only for climbing mountains but also for beating dogs.
At dusk, sitting alone in an empty, dark room. Yang
𦦨燈光永不逢 眼前純是金州漆 鐘不聞 虛度日 唯聞老鼠鬧啾唧 憑何更得有心情 思量念個波羅蜜
人定亥 門前明月誰人愛 向里惟愁臥去時 勿個衣裳著甚蓋 劉維那 趙五戒 口頭說善甚奇怪 任你山僧囊罄空 問著都緣總不會
半夜子 心境何曾得暫止 思量天下出家人 似我住持能有幾 土榻床 破蘆䕠 老榆木枕全無被 尊像不燒安息香 灰里唯聞牛糞氣
羅漢琛禪師明道頌
至道淵曠 勿以言宣 言宣非旨 孰云有是 觸處皆渠 豈喻真虛 真虛設辨 如鏡中現 有無雖彰 在處無傷 無傷無在 何拘何閡 不假功成 將何法爾 法爾不爾 俱為唇齒 若以斯陳 理沒宗旨 宗非意陳 無以見聞 見聞不脫 如水中月 於此不明 翻為剩法 一法有形 翳汝眼睛 眼睛不明 世界崢嶸 我宗奇特 當陽顯赫 佛及眾生 皆承恩力 不在低頭 思量難得 拶破面門 覆蓋乾坤 快須薦取 脫卻根塵 其如不曉 謾說如今
同安察禪師十玄談
心印
問君心印作何顏 心印何人敢授傳 歷劫坦然無異色 呼為心印早虛言
【現代漢語翻譯】 現代漢語譯本 𦦨燈光永不逢，眼前一片漆黑。
聽不見鐘聲，虛度光陰，只聽見老鼠吱吱叫。
憑什麼還能有心情，思量唸誦波羅蜜（Pāramitā，到彼岸）？
人已入定，亥時（晚上九點到十一點），門前的明月有誰欣賞？
只怕躺下睡覺時，沒有什麼衣裳被子可以蓋。
劉維那（寺院中的一種職務），趙五戒（可能指持五戒的居士），口頭上說善，真是奇怪。
任憑我山僧口袋空空，問到佛法，都說不會。
半夜子時（晚上十一點到凌晨一點），心境何時才能停止？
思量天下出家人，像我這樣住持（寺院主持）能有幾個？
土床，破蘆葦蓆，老榆木枕頭，沒有被子。
佛像前不燒安息香，灰里只聞牛糞氣。
羅漢琛禪師明道頌
至道深遠廣闊，不可用言語表達。用言語表達就不是真意，誰說它存在呢？
到處都是它，怎麼能用真和虛來比喻呢？如果分辨真和虛，就像鏡中顯現的影像。
有和無雖然明顯，但在任何地方都沒有損害。沒有損害，也不存在於任何地方，還拘泥於什麼，阻礙於什麼呢？
不需要任何功勞才能成就，又將遵循什麼法則呢？遵循法則或不遵循法則，都只是說說而已。
如果這樣陳述，道理就失去了宗旨。宗旨不是用意識陳述的，無法用見聞來了解。
見聞不能擺脫，就像水中的月亮。如果對此不明白，反而成了多餘的法。
一種法有了形狀，就會遮蔽你的眼睛。眼睛不明亮，世界就變得崎嶇不平。
我的宗派奇特，光明正大，佛和眾生，都承受佛的恩德。
不在於低頭思量，難以獲得。打破面門，覆蓋乾坤。
趕快領悟，脫離根塵（六根和六塵）。如果還不明白，就白說了。
同安察禪師十玄談
心印
請問你的心印是什麼樣子？心印又有誰敢傳授？
歷經劫數仍然坦然，沒有改變顏色，稱它為心印，早就說了虛妄之言。
【English Translation】 English version The 𦦨 lamp's light is never met, all before the eyes is Jinzhou (a place name) lacquer.
The bell is not heard, passing the days in vain, only hearing the mice chirping.
By what can one have the mood to contemplate and recite the Pāramitā (to the other shore)?
People are settled, at the hour of Hai (9-11 PM), who appreciates the bright moon before the door?
Inwardly only worrying when going to sleep, there are no clothes or blankets to cover oneself.
Liu, the director (a position in the monastery), Zhao, the observer of five precepts (possibly referring to a layperson observing the five precepts), speaking of goodness is quite strange.
Let the mountain monk's bag be empty, when asked about the Dharma, they all say they don't know.
At midnight, when can the state of mind ever be still?
Thinking about all the monks in the world, how many abbots are like me?
An earthen bed, a broken reed mat, an old elm pillow, with no blanket at all.
Not burning sandalwood incense before the Buddha statue, only smelling the odor of cow dung in the ashes.
Chan Master Luohanchen's Ode on Illuminating the Path
The ultimate path is profound and vast, not to be expressed in words. To express it in words is not the true meaning; who says it exists?
It is everywhere, how can it be compared to true and false? To distinguish between true and false is like an image appearing in a mirror.
Although existence and non-existence are evident, there is no harm anywhere. Without harm and not existing anywhere, what is there to be attached to or hindered by?
It does not require any merit to be achieved; what law should be followed? Following the law or not following the law are just words.
If stated in this way, the principle loses its purpose. The purpose is not stated with consciousness; it cannot be understood by seeing and hearing.
Seeing and hearing cannot be escaped, like the moon in the water. If one does not understand this, it becomes superfluous Dharma.
One Dharma with form obscures your eyes. If the eyes are not clear, the world becomes rugged.
My sect is unique, upright and bright, Buddha and all beings all receive the grace of the Buddha.
It is not in bowing the head and contemplating, it is difficult to obtain. Break through the face, covering the universe.
Quickly realize it, escape from the root and dust (the six senses and six objects of sense). If you still don't understand, it's all in vain.
Chan Master Tongan's Ten Mysterious Talks
Mind Seal
May I ask, what does your mind seal look like? Who dares to transmit the mind seal?
Through countless kalpas, it remains serene and unchanged in color; calling it the mind seal is already speaking empty words.
須知體自虛空性 將喻紅爐火里蓮 勿謂無心云是道 無心猶隔一重關
祖意
祖意如空不是空 靈機爭墮有無功 三賢尚不明斯旨 十聖那能達此宗 透網金鱗猶滯水 回途石馬出紗籠 慇勤為說西來意 莫問西來及與東
玄機
迢迢空劫勿能收 豈與塵機作繫留 妙體本來無處所 通身何更有蹤由 靈然一句超群眾 迥出三乘不假修 撒手那邊千聖外 回程堪作火中牛
塵異
濁者自濁清者清 菩提煩惱等空平 誰言卞璧無人鑒 我道驪珠到處晶 萬法泯時全體現 三乘分別強安名 丈夫自有沖天志 莫向如來行處行
演教
三乘次第演金言 三世如來亦共宣 初說有空人盡執 后非空有眾皆捐 龍宮滿藏醫方義 鶴樹終談理未玄 真凈界中才一念 閻浮早已八千年
達本
勿于中路事空王 䇿杖還須達本鄉 雲水隔時君莫住 雪山深處我非忘 堪嗟去日顏如玉 卻嘆回時𩯭似霜 撒手到家人不識 更為一物獻尊堂
還源
返本還源事已差 本來無住不名家 萬年松徑雪深覆 一帶峰巒云更遮 賓主穆時全是妄 君臣合處正中邪 還鄉曲調如何
【現代漢語翻譯】 現代漢語譯本 須知自性本體本是虛空，好比在熾熱的火爐中生出蓮花一樣。 不要說無心就是真道，因為即使達到無心，也還隔著一層關隘。
祖師的意旨 祖師的意旨如同虛空卻又不是空無，如果執著于有或無，靈妙的機用就會墮落。 三賢（指菩薩階位中的十住、十行、十回向）尚且不能明白這個宗旨，十聖（指菩薩階位中的十地菩薩）又怎麼能夠通達這個宗門？ 好比穿過漁網的金鱗，仍然滯留在水中；又像返回的石馬，從紗籠中出來。 我慇勤地為你解說西來之意（禪宗的宗旨），不要問西來以及東方。
玄妙的機鋒 遙遠漫長的空劫無法收攏，怎麼能與世俗的事務糾纏牽連？ 妙體的本性本來就沒有固定的處所，整個身心又哪裡會有軌跡由來？ 靈妙的一句話超越了眾人，迥然超出聲聞乘、緣覺乘、菩薩乘這三乘，不需要任何修飾。 撒手放開，在那千聖之外，返回時可以化作火中的牛。
塵世的差異 渾濁的自是渾濁，清凈的自是清凈，菩提（覺悟）和煩惱等同於虛空一樣平等。 誰說卞和的寶玉沒有人鑑賞？我說驪龍的寶珠到處都閃耀著光芒。 當萬法泯滅時，全體就會顯現，三乘的分別只是勉強安立的名相。 大丈夫自有沖天的志向，不要追隨如來的足跡而行。
演說教法 佛陀按照三乘的次第演說金玉良言，過去、現在、未來三世的如來也共同宣說。 最初說有說空，人們都執著於此，後來否定空有，眾人又都拋棄了。 龍宮裡滿滿地藏著醫治病癥的方子，鶴樹林下最終談論的道理還不玄妙。 在真凈的境界中才生起一個念頭，在閻浮提（我們所居住的這個世界）就已經過去了八千年。
通達根本 不要在半路上把空當成主人，拄著枴杖還是要回到自己的家鄉。 雲和水阻隔的時候你不要停留，雪山深處我並沒有忘記。 可嘆離去的時候容顏如玉，卻嘆息回來的時候鬢髮如霜。 撒手回到家，家裡人卻不認識，再拿出一件東西獻給尊堂（父母）。
返回本源 返回本源這件事已經錯了，本來就沒有住處，不能稱之為家。 萬年的松樹小路被深雪覆蓋，一帶山峰被雲霧遮擋。 賓主和諧的時候全是虛妄，君臣相合的地方正是邪惡。 還鄉的曲調如何？
【English Translation】 English version Know that the substance of your nature is inherently emptiness, like a lotus flower blooming in a fiery furnace. Do not say that 'no-mind' is the true path, for even with 'no-mind,' there is still a barrier to overcome.
The Patriarch's Intent The Patriarch's intent is like emptiness, yet not emptiness. If one clings to 'being' or 'non-being,' the wondrous function of the spirit will fall. The Three Sages (referring to the Ten Dwellings, Ten Practices, and Ten Dedications stages of a Bodhisattva) still do not understand this purpose; how can the Ten Saints (referring to the Ten Bhumis of a Bodhisattva) attain this doctrine? Like a golden-scaled fish that has passed through the net but still lingers in the water; or a returning stone horse emerging from a gauze cage. I earnestly explain the meaning of the 'coming from the West' (the essence of Zen), do not ask about the West or the East.
Mysterious Mechanism The vast and distant aeons cannot be gathered, how can they be entangled with worldly affairs? The wondrous substance originally has no fixed abode, where then does the whole body have any trace or origin? A single, spiritually radiant phrase surpasses the masses, standing far beyond the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), requiring no cultivation. Release your grip, beyond the thousand sages; returning, you can transform into a bull in the fire.
Differences in the World The turbid is turbid, the pure is pure; Bodhi (enlightenment) and afflictions are equal and level like emptiness. Who says that Bian He's jade is not appreciated? I say that the dragon's pearl shines brightly everywhere. When all dharmas are extinguished, the whole body manifests; the distinctions of the Three Vehicles are merely names forcibly established. A great person has the ambition to soar to the heavens; do not follow where the Tathagata walks.
Expounding the Teachings The Buddha expounds golden words according to the sequence of the Three Vehicles; the Tathagatas of the past, present, and future also proclaim them together. Initially, when 'being' and 'non-being' are spoken of, people cling to them; later, when 'non-being' and 'being' are negated, everyone abandons them. The dragon palace is filled with remedies for illnesses; the final discussions under the crane trees are not yet profound. In the realm of true purity, a single thought arises, and eight thousand years have already passed in Jambudvipa (the world we inhabit).
Attaining the Root Do not make emptiness the master on the road; you must still reach your homeland with your staff. When clouds and water separate, do not linger; in the depths of the snowy mountains, I have not forgotten. It is lamentable that your face was like jade when you left, but sigh that your temples are like frost when you return. Releasing your grip and returning home, your family does not recognize you; offer one more thing to the honored hall (parents).
Returning to the Source Returning to the root and going back to the source is already a mistake; originally there is no dwelling, so it cannot be called home. The path through the ten-thousand-year-old pines is deeply covered with snow; a range of peaks is further obscured by clouds. When guest and host are harmonious, it is all delusion; where ruler and minister unite, there is precisely evil. What is the tune of returning home?
唱 明月堂前枯樹花
回機
涅槃城裡尚猶危 陌路相逢勿定期 權掛垢衣云是佛 卻裝珍御複名誰 木人夜半穿靴去 石女天明戴帽歸 萬古碧潭空界月 再三撈捷始應知
轉位
披毛帶角入廛來 優缽羅華火里開 煩惱海中為雨露 無明山上作云雷 鑊湯爐炭吹教滅 劍樹刀山喝使摧 金鎖玄關留不住 行於異類且輪迴
一色
枯木巖前差路多 行人到此盡蹉𧿶 鷺鷥立雪非同色 明月蘆華不似他 了了了時無可了 玄玄玄處亦須呵 慇勤為唱玄中曲 空里蟾光撮得么
法眼禪師。三界惟心頌
三界惟心 萬法惟識 唯識惟心 眼聲耳色 色不到耳 聲何觸眼 眼色耳聲 萬法成辨 萬法匪緣 豈觀如幻 大地山河 誰堅誰變
澄觀國師。答皇太子心要
至道本乎其心。心法本乎無住。無住心體。靈知不昧。性相寂然。包含德用。該攝內外。能深能廣。非有非空。不生不滅。無始無終。求之而不得。棄之而不離。迷現量則惑苦紛紜。悟真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知。則慧日沉沒于有地。若無照無悟。則昏云掩蔽于空門。若一念不生。則前後際斷。照體獨立
【現代漢語翻譯】 現代漢語譯本 唱 明月堂前枯樹花
回機
在涅槃城裡仍然潛藏著危險，陌路相逢，相會之期難以確定。 權且掛著沾滿塵垢的僧衣，對外宣稱自己是佛，卻又暗地裡穿戴華麗的服飾，這又是誰呢？ 木頭人半夜裡穿靴子離去，石女天亮時戴著帽子歸來。 萬古碧潭中，空中的月亮始終存在，反覆嘗試撈取，最終才能明白。
轉位
披著毛，帶著角，來到人世間，優缽羅華（utpala，藍色蓮花）在火焰中綻放。 在煩惱的海洋中化為雨露，在無明山上化作云雷。 吹滅沸騰的鑊湯和熾熱的爐炭，一聲喝令，讓劍樹刀山崩塌摧毀。 縱然是堅固的金鎖玄關也無法阻擋，在不同的生命形態中輪迴流轉。
一色
在枯木巖前，岔路很多，修行人到這裡，往往會走錯方向。 白鷺站在雪中，顏色並非相同，明月與蘆花，也並不相似。 當一切都了結時，實際上沒有什麼可以了結，在玄妙之處，也需要呵斥。 我慇勤地為你唱一首玄妙之曲，你能從虛空中把那月光摘取嗎？
法眼禪師。《三界惟心頌》
三界唯心，萬法唯識，唯識唯心，眼聲耳色。 色不到耳，聲何觸眼，眼色耳聲，萬法成辨。 萬法並非因緣所生，又怎能視作如夢如幻？大地山河，誰是堅固不變，誰又是變化無常？
澄觀國師。答皇太子心要
至高的道理，根本在於心。心的法則，根本在於不執著。不執著的心體，其靈明的覺知從不昏昧。自性與現象，寂靜而安然，包含著德行與作用，涵蓋內外。能深能廣，非有非空，不生不滅，無始無終。尋求它卻無法得到，拋棄它卻又無法離開。迷惑于當下的現象，就會陷入困惑與痛苦之中；領悟真實的自性，就會空明澄澈。即使說即心即佛，也只有證悟者才能真正明白。然而，如果執著于證悟與知見，那麼智慧之日就會沉沒于有為的境地；如果沒有任何覺照與領悟，那麼昏暗的烏雲就會遮蔽通往空性的門戶。如果一念不生，那麼過去與未來之間的界限就會斷絕，覺照的本體就會獨立顯現。
【English Translation】 English version Singing: The withered tree in front of the Bright Moon Hall blossoms
Turning the Mechanism
Even in the city of Nirvana, danger still lurks; meeting on unfamiliar paths, the time of reunion is uncertain. Temporarily hanging the soiled robe, claiming to be a Buddha, yet secretly adorning oneself with precious garments, who is this? The wooden man leaves in boots in the middle of the night; the stone woman returns with a hat at dawn. In the eternal green pool, the moon in the empty sky always exists; only after repeated attempts to grasp it will one finally understand.
Changing Position
Wearing fur and horns, entering the world; the utpala (blue lotus) flower blooms in the fire. Transforming into rain and dew in the ocean of afflictions; becoming clouds and thunder on the mountain of ignorance. Blowing out the boiling cauldron and the burning charcoal; with a shout, causing the sword trees and knife mountains to collapse and crumble. Even the strong golden lock and mysterious pass cannot hold back; transmigrating and reincarnating among different life forms.
One Color
Before the withered tree rock, there are many diverging paths; practitioners who arrive here often go astray. The egret standing in the snow is not the same color; the bright moon and reed flowers are not alike. When everything is finished, there is actually nothing to finish; in the mysterious place, one also needs to scold. I earnestly sing a mysterious song for you; can you pluck the moonlight from the void?
Chan Master Fayan. Song of Mind-Only in the Three Realms
The three realms are mind-only, all dharmas are consciousness-only, consciousness-only is mind-only, eye-sound, ear-form. Form does not reach the ear, how can sound touch the eye? Eye, form, ear, sound, all dharmas are distinguished. All dharmas are not born of conditions, how can they be regarded as illusory? The great earth, mountains, and rivers, who is firm and unchanging, and who is changing and impermanent?
National Teacher Chengguan. Reply to the Crown Prince's Essentials of Mind
The supreme principle is rooted in the mind. The law of the mind is rooted in non-attachment. The substance of the non-attached mind is clear and aware, never obscured. The nature and characteristics are tranquil and still, containing virtue and function, encompassing both inside and outside. It can be deep and broad, neither existent nor non-existent, neither born nor dying, without beginning or end. Seeking it, one cannot obtain it; abandoning it, one cannot leave it. Deluded by present phenomena, one falls into confusion and suffering; realizing the true nature, one becomes clear and bright. Even if one says 'mind is Buddha', only the enlightened one truly understands. However, if one clings to enlightenment and knowledge, then the sun of wisdom will sink into the realm of conditioned existence; if there is no illumination or realization, then dark clouds will obscure the gateway to emptiness. If a single thought does not arise, then the boundary between past and future will be cut off, and the essence of awareness will stand alone.
。物我皆如。直造心源。無智無得。不取不捨。無對無修。然迷悟更依。真妄相待。若求真去妄。猶棄影勞形。若體妄即真。似處陰影滅。若無心忘照。則萬慮都捐。若任運寂知。則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙忘知寂。論觀則雙照寂知。語證即不可示人。說理則非證不了。是以悟寂無寂。真知無知。以知寂不二之一心。契空有雙融之中道。無住無著。莫攝莫收。是非兩忘。能所雙絕。斯絕亦寂。則般若現前。般若非心外新生。智性乃本來具足。然本寂不能自現。實由般若之功。般若之與智性。翻覆相成。本智之與始修。實無兩體。雙忘正入。則妙覺圓明。始末該融。則因果交徹。心心作佛。無一心而非佛心。處處成道。無一塵而非佛國。故真妄物我。舉一全收。心佛眾生。渾然齊致。是知迷則人隨於法。法法萬差。而人不同。悟則法隨於人。人人一智。而融萬境。言窮慮絕。何果何因。體本寂寥。孰同孰異。唯忘懷虛朗。訊息沖融。其猶透水月華。虛而可見。無心鑒像。照而常空矣。
鼎州普安道和尚頌
涵蓋乾坤句
乾坤並萬象 地獄及天堂 物物皆真見 頭頭用不傷
截斷眾流句
堆山積岳來 一一盡塵埃 更擬論玄
妙 冰消瓦解摧
隨波逐浪句
辯口利舌問 高低總不虧 還如應病藥 診候在臨時
三句外
當人如舉唱 三句豈能該 有問如何事 南嶽與天臺
通褒貶
金屑眼中翳 衣珠法上塵 己靈猶不重 佛祖為何人
辨親疏
黑豆未生前 商量已成顛 更尋言句會 特地隔西天
辨邪正
罔象談真旨 都緣未辨明 守他山鬼窟 不免是精靈
通賓主
自遠趨風問 分明向道休 再三如未曉 消得更搖頭
抬薦商量
相見不揚眉 君東我亦西 紅霞穿碧落 白日繞須彌
提綱商量
若欲正提綱 直須大地荒 擬來沖雪刀 不免碎鋒铓
據實商量
睡來閤眼飯來餐 起坐終諸沒兩般 同道已知言不惑 十方世界目前看
委曲商量
得用由來處處通 應機施設任家風 揚眉瞬目開隻手 堅拂拈槌為舉揚
聯燈會要卷第三十(終)
至元辛卯歲重刊于育王松庵三山鄭 子野刊。
康應己巳歲重刊于臨川寺。
旹元祿庚午孟夏日雒北大應禪寺涉門祖泰命工印行。
【現代漢語翻譯】 現代漢語譯本 妙 冰消瓦解摧
隨波逐浪句 辯口利舌問，高低總不虧，還如應病藥，診候在臨時。
三句外 當人如舉唱，三句豈能該，有問如何事，南嶽（地名，佛教聖地）與天臺（地名，佛教聖地）。
通褒貶 金屑眼中翳，衣珠法上塵，己靈猶不重，佛祖為何人？
辨親疏 黑豆未生前，商量已成顛，更尋言句會，特地隔西天。
辨邪正 罔象（傳說中的一種妖怪）談真旨，都緣未辨明，守他山鬼窟，不免是精靈。
通賓主 自遠趨風問，分明向道休，再三如未曉，消得更搖頭。
抬薦商量 相見不揚眉，君東我亦西，紅霞穿碧落，白日繞須彌（山名，佛教認為的世界中心）。
提綱商量 若欲正提綱，直須大地荒，擬來沖雪刀，不免碎鋒铓。
據實商量 睡來閤眼飯來餐，起坐終諸沒兩般，同道已知言不惑，十方世界目前看。
委曲商量 得用由來處處通，應機施設任家風，揚眉瞬目開隻手，堅拂拈槌為舉揚。
聯燈會要卷第三十(終)
至元辛卯歲重刊于育王松庵，三山鄭子野刊。
康應己巳歲重刊于臨川寺。
旹元祿庚午孟夏日雒北大應禪寺涉門祖泰命工印行。
【English Translation】 English version Wonderful Ice melts, tiles break and crumble
Following the waves and chasing the currents Debating with eloquent tongues, neither high nor low suffers a loss, it's like medicine for an illness, diagnosis depends on the moment.
Beyond the three phrases When facing people, it's like raising a song, how can three phrases encompass it all? If asked what is the matter, it's like Nan Yue (a place, a Buddhist sacred site) and Tian Tai (a place, a Buddhist sacred site).
Understanding praise and criticism Gold dust is a cataract in the eye, a jewel in the robe is dust on the Dharma, one's own spirit is still not valued, who are the Buddhas and Patriarchs?
Distinguishing closeness and distance Before the black beans sprout, deliberations have already become madness, further seeking meaning in words and phrases, specially separated from the Western Heaven.
Distinguishing right and wrong Wangxiang (a legendary monster) discusses the true essence, all because it hasn't been clearly distinguished, guarding his mountain cave, inevitably becoming a spirit.
Understanding guest and host Coming from afar to inquire like the wind, clearly ceasing to seek the Way, if still not understood after repeated attempts, one can only shake one's head.
Raising and recommending deliberation Meeting without raising an eyebrow, if you go east, I'll go west, red clouds pierce the blue sky, the white sun circles Mount Sumeru (a mountain, considered the center of the world in Buddhism).
Outlining deliberation If you want to correct the outline, you must make the earth desolate, attempting to confront a snow-cutting sword, inevitably breaking the sharp edge.
Deliberating based on facts Sleeping when sleepy, eating when hungry, rising and sitting are ultimately no different, fellow practitioners already know the words are not deceptive, the ten directions of the world are seen before one's eyes.
Deliberating in detail Gaining use comes from everywhere, responding to opportunities and applying the family style, raising eyebrows, winking, opening a hand, raising the whisk and holding the mallet are all for promotion.
Records of the Transmission of the Lamp, Volume 30 (End)
Reprinted in the Xinyou year of the Zhiyuan era at Yuwang Song'an, published by Zheng Ziye of Sanshan.
Reprinted in the Jisi year of the Kangying era at Linchuan Temple.
In the early summer of the Gengwu year of the Genroku era, Zuta, the abbot of Daii Zen Temple in Luobei, ordered the printing.