X79n1559_嘉泰普燈錄
卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
No. 1559
嘉泰普燈錄卷第一
平江府報恩光孝禪寺(臣)僧 (正受) 編
紀佛祖
傳燈曰。如來將化。預命摩訶迦葉云。吾以清凈法眼。涅槃妙心。實相無相。微妙正法。今付于汝。汝當護持。並敕阿難貳其傳化。無令斷絕。廣燈曰。大迦葉謂阿難云。婆伽婆未圓寂時。多子塔前以正法眼藏密付於我。我今傳付于汝。原是二者。蓋體涅槃及阿含等經。承述之也。爾後祖祖授受。凡二十八傳至菩提達磨。自達磨五傳而至曹溪。曹溪一傳而角立。是為青原。是為南嶽。自青原．南嶽不十傳。則岳分矣。曰臨濟．曰曹洞．曰云門．曰溈仰．曰法眼。其印度佛祖密乘奧旨。歲時詳略皆備。冠乎傳燈三錄之首。今茲纂集。不復稠疊。直自此土初祖菩提達磨以下。依次編錄。垂之無窮。獨溈仰．法眼數傳而絕者。不可得而載焉(現在宗師機緣未詳當留以俟來哲)。
六代祖師
初祖菩提達磨大士
姓剎利帝。南天竺國香至王之季子也。因二十七祖般若多羅行化其國。王與三子迎請供養。施以無價寶珠。祖知其授道時至。顧所施珠。問三王子曰。此珠圓明。有及此否。二王子皆云。此珠七寶中尊。唯大
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
No. 1559
嘉泰普燈錄卷第一
平江府報恩光孝禪寺(臣)僧 (正受) 編
紀佛祖
《傳燈錄》記載：如來佛祖即將圓寂時，預先告知摩訶迦葉(Mahākāśyapa)說：『我將清凈法眼(the pure Dharma eye)、涅槃妙心(the wonderful mind of Nirvana)、實相無相(the true form that is without form)、微妙正法(the subtle and correct Dharma)交付給你。你應當護持，並敕令阿難(Ānanda)輔助你傳揚教化，不要使其斷絕。』《廣燈錄》記載：大迦葉(Mahākāśyapa)對阿難(Ānanda)說：『婆伽婆(Bhagavān，世尊)未圓寂時，在多子塔前將正法眼藏(the treasury of the true Dharma eye)秘密地交付於我，我現在傳付給你。』這兩種說法，大概是依據《涅槃經》及《阿含經》等經典記載的。此後，祖師們代代相傳，共二十八代傳至菩提達磨(Bodhidharma)。自達磨(Bodhidharma)五傳至曹溪(Caoxi，六祖慧能的道場)。曹溪(Caoxi)之後分為兩支，即青原(Qingyuan)和南嶽(Nanyue)。自青原(Qingyuan)、南嶽(Nanyue)之後不到十傳，禪宗就分爲了臨濟(Linji)、曹洞(Caodong)、雲門(Yunmen)、溈仰(Weiyang)、法眼(Fayan)五家。其印度佛祖密乘的奧旨，歲時詳略皆備，位列《傳燈錄》三部之首。現在我進行纂集，不再重複堆疊，直接從中國初祖菩提達磨(Bodhidharma)以下，依次編錄，流傳無窮。只有溈仰(Weiyang)、法眼(Fayan)二宗數傳而絕，無法全部記載（現在宗師的機緣未詳，應當留待後來的賢哲補充）。
六代祖師
初祖菩提達磨大士
姓剎利帝(Kshatriya)，是南天竺國香至王的小兒子。因為第二十七祖般若多羅(Prajñātara)到他的國家傳揚教化，國王和三個兒子迎接並供養他，用無價的寶珠來佈施。祖師知道傳授佛法的時機已到，看著所佈施的寶珠，問三個王子說：『這顆寶珠圓潤光明，有什麼能超過它嗎？』二王子都說：『這顆寶珠是七寶中最尊貴的，只有大……』
【English Translation】 English version 卍 New Continued Tripitaka, Volume 79, No. 1559, Jiatai Universal Lamp Record
No. 1559
Jiatai Universal Lamp Record, Volume 1
Compiled by (Disciple) Monk Zhengshou of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture
Record of Buddhas and Patriarchs
The Transmission of the Lamp states: 'When the Tathagata (如來) was about to pass away, he foretold to Mahākāśyapa (摩訶迦葉): 'I entrust to you the pure Dharma eye (清凈法眼), the wonderful mind of Nirvana (涅槃妙心), the true form that is without form (實相無相), and the subtle and correct Dharma (微妙正法). You should protect and uphold it, and also order Ānanda (阿難) to assist in its transmission and transformation, without allowing it to be cut off.' The Extensive Lamp states: 'Mahākāśyapa (大迦葉) said to Ānanda (阿難): 'When Bhagavan (婆伽婆) had not yet entered complete Nirvana, he secretly entrusted the treasury of the true Dharma eye (正法眼藏) to me before the Many Sons Pagoda. I now transmit it to you.' These two statements are probably based on the Nirvana Sutra and the Agamas, etc.' Thereafter, the patriarchs transmitted it generation after generation, a total of twenty-eight transmissions to Bodhidharma (菩提達磨). From Bodhidharma (達磨), it was transmitted five times to Caoxi (曹溪). After Caoxi (曹溪), it branched out, namely Qingyuan (青原) and Nanyue (南嶽). From Qingyuan (青原) and Nanyue (南嶽), within less than ten transmissions, the Chan school split into the Linji (臨濟), Caodong (曹洞), Yunmen (雲門), Weiyang (溈仰), and Fayan (法眼) five houses. The esoteric teachings of the Indian Buddhas and Patriarchs, with detailed and brief accounts of the years, are all complete, ranking first among the three records of the Transmission of the Lamp. Now I compile and collect them, without repeating the overlapping parts, directly from the first patriarch of this land, Bodhidharma (菩提達磨), and record them in order, to be passed down endlessly. Only the Weiyang (溈仰) and Fayan (法眼) schools, which were cut off after several transmissions, cannot be fully recorded (the opportunities of the current masters are unknown, and should be left for future sages to supplement).'
Six Generations of Patriarchs
The First Patriarch, Bodhidharma the Great Master
His surname was Kshatriya (剎利帝), and he was the youngest son of King Xiangzhi of South India. Because the twenty-seventh patriarch Prajñātara (般若多羅) came to his country to propagate the teachings, the king and his three sons welcomed and made offerings to him, donating priceless jewels. The patriarch, knowing that the time for imparting the Dharma had arrived, looked at the donated jewels and asked the three princes: 'This jewel is round and bright, is there anything that can surpass it?' The second princes all said: 'This jewel is the most precious among the seven treasures, only the great...'
士所對。才辯清發。稱有理趣。祖嘆異之。及香至歿。眾俱號絕。獨大士志求出家。端坐不動。尋辭二兄。禮祖足曰。某素不顧國位。欲以法利物而未得其師。久有所待。今遇尊者。出家決矣。愿悲智見容。祖與披剃受具。即說偈。付法眼藏。仍讖往震旦。歲月留難。佛法隆替。服勤四十餘年。迨祖順世。遂化本國。摧六宗異解。由是聲馳五印。歲逾五紀。度無量眾。后值異見王輕蔑三寶。俾無相宗首波羅提往詣王所。廣開法要。王悟入悔謝。遂問。仁者之師其誰耶。曰。即王之叔。達磨大士也。王駭然久之。敕令近臣。邀至宮掖。為懺往咎。大士復念震旦緣熟。行化時至。乃辭祖塔．同學及異見王。囑付護持。王具大舟。親率臣屬。送至海壖。歷歲三週。以梁普通元年庚子九月之二十一日。始達于南海。廣州刺史蕭勵具主禮迎接。表奏武帝。帝遣使赍詔迎歸京城。十月一日。抵金陵。車駕郊迎。延居別殿。遂問聖諦。機語不契。至十九日。潛往江北(傳燈云。祖以丁未普通八年至韶州。時刺史蕭昂具禮迎接。表奏。據明教禪禪正宗記乃曰。祖以庚子普通元年至韶州。刺史蕭勵迎接。具奏。蓋蕭昂不曾刺韶州。勵乃昂之子也。以南北史驗之。則當以正宗記為是)。先是志公修高座寺。謂寺主靈觀曰。當有大乘菩薩自西
【現代漢語翻譯】 大士回答說，才思敏捷，辯論清晰流暢，所說的話合乎義理。祖師讚歎他與衆不同。等到香至去世，眾人都號啕大哭，只有大士立志出家，端坐不動。不久，他告別了兩位兄長，禮拜祖師的雙足說：『我向來不看重國王的地位，想要用佛法利益眾生，但沒有遇到合適的老師。我等待很久了，今天遇到尊者，我出家的決心已定。希望您以慈悲和智慧接納我。』祖師為他剃度，授予具足戒，並說了偈語，將佛法眼藏傳授給他，還預言他將前往震旦（中國），歲月會有阻礙，佛法會有興衰。他勤奮修行四十多年，直到祖師圓寂，於是開始教化本國，摧毀了六種外道的邪說，因此聲名遠播五印度。經過五十多年，度化了無量眾生。後來遇到一位持異見的國王輕視佛法僧三寶，派遣無相宗的首領波羅提前往國王那裡，廣泛宣講佛法要義。國王醒悟后懺悔謝罪，於是問道：『仁者的老師是誰？』回答說：『就是您的叔叔，達磨（Bodhidharma）大士。』國王聽后震驚了很久，命令近臣邀請大士到宮中，為他懺悔過去的罪過。大士又想到在震旦的因緣已經成熟，弘法的時候到了，於是告別了祖師塔、同學和持異見的國王，囑咐他們護持佛法。國王準備了大船，親自率領臣屬，將他送到海邊。經過三年，在梁朝普通元年庚子年九月二十一日，才到達南海（今廣州）。廣州刺史蕭勵準備了禮儀迎接，並上表奏告武帝。武帝派遣使者帶著詔書迎接他回京城。十月一日，抵達金陵（今南京）。皇帝的車駕在郊外迎接，安排他住在別的宮殿。皇帝於是詢問關於聖諦（最高真理）的問題，但雙方的機鋒不契合。到了十九日，大士悄悄地去了江北（《傳燈錄》記載，祖師在丁未年普通八年到達韶州，當時刺史蕭昂準備了禮儀迎接，並上表奏告。但據《明教禪禪正宗記》記載，祖師在庚子年普通元年到達韶州，刺史蕭勵迎接，並上表奏告。蕭昂沒有當過韶州刺史，蕭勵是蕭昂的兒子。根據《南北史》考證，應該以《明教禪禪正宗記》的記載為準）。此前，志公（寶誌禪師）修建高座寺，對寺廟的主持靈觀說：『將有大乘菩薩從西方 現代漢語譯本
【English Translation】 The Great Being (Mahasattva) replied with clear and eloquent arguments, expressing profound and logical insights. The Patriarch (Bodhidharma) praised his exceptional abilities. When Xiangzhi (name of a person) passed away, everyone else wept loudly, but the Great Being remained steadfast in his determination to renounce the world, sitting motionless. Soon after, he bid farewell to his two elder brothers, prostrated at the feet of the Patriarch, and said, 'I have never valued the position of a king. I wish to benefit all beings with the Dharma, but I have not found a suitable teacher. I have been waiting for a long time. Now that I have met you, Venerable One, my resolve to renounce the world is firm. I hope you will accept me with compassion and wisdom.' The Patriarch shaved his head, ordained him, and transmitted the Dharma Eye Treasury (the essence of the Dharma) to him with a verse. He also prophesied that he would go to Zhendan (China), where he would encounter difficulties and the Dharma would experience both prosperity and decline. He diligently practiced for over forty years until the Patriarch passed away. Then, he began to teach his native country, destroying the heretical views of the six non-Buddhist schools. As a result, his reputation spread throughout the five regions of India. After more than fifty years, he converted countless beings. Later, he encountered a king with heterodox views who despised the Three Jewels (Buddha, Dharma, Sangha). The king sent Paramati, the leader of the Nirakara (formless) school, to the king to widely expound the essential principles of the Dharma. The king awakened, repented, and apologized. He then asked, 'Who is the teacher of the virtuous one?' He replied, 'It is your uncle, the Great Being Bodhidharma.' The king was shocked for a long time and ordered his close attendants to invite the Great Being to the palace to atone for his past offenses. The Great Being then thought that the conditions in Zhendan were ripe and the time to propagate the Dharma had arrived. So, he bid farewell to the Patriarch's stupa, his fellow disciples, and the king with heterodox views, entrusting them to protect the Dharma. The king prepared a large ship and personally led his officials to escort him to the seashore. After three years, on the twenty-first day of the ninth month of the Gengzi year of the Putong era of the Liang Dynasty (520 CE), he finally arrived in the South Sea (present-day Guangzhou). Xiao Li, the governor of Guangzhou, prepared a ceremonial welcome and submitted a memorial to Emperor Wu. The Emperor sent an envoy with an imperial edict to welcome him back to the capital. On the first day of the tenth month, he arrived in Jinling (present-day Nanjing). The Emperor's carriage greeted him in the suburbs and arranged for him to reside in a separate palace. The Emperor then asked about the Supreme Truth (Paramartha), but their understanding did not align. On the nineteenth day, the Great Being quietly went to Jiangbei (north of the Yangtze River). (According to the 'Transmission of the Lamp,' the Patriarch arrived in Shaozhou in the eighth year of the Putong era, Dingwei year, and the governor Xiao Ang prepared a ceremonial welcome and submitted a memorial. However, according to the 'Record of the Orthodox Lineage of Chan of the Mingjiao Temple,' the Patriarch arrived in Shaozhou in the first year of the Putong era, Gengzi year, and the governor Xiao Li welcomed him and submitted a memorial. Xiao Ang never served as the governor of Shaozhou; Xiao Li was Xiao Ang's son. Based on the 'History of the Northern and Southern Dynasties,' the record in the 'Record of the Orthodox Lineage of Chan of the Mingjiao Temple' should be considered correct.) Previously, Zhi Gong (Zen Master Baozhi) was building Gaozuo Temple and said to Lingguan, the abbot of the temple, 'A Mahayana Bodhisattva will come from the West.' English version
而來。廣化此國。聽吾讖曰。仰睹兩扇。低腰捻鉤。九烏射盡。唯有一頭。至即不至。要假須刀。逢龍即住。遇水即逃。靈觀聞已。默而識之。十一月二十三日。屆于洛陽。時後魏孝明正光之元年(傳燈云太和十年)。寓止嵩山少林寺。面壁而坐。未嘗輒語。人莫之測。有僧神光者。久居伊洛。博窮內外之書。嘗嘆曰。孔．老之教。粗述玄微。經．論之詮。未盡妙理。近聞達磨大士住止少林。至人不遙。當造玄境。乃夤夕參承。大士闃然屹坐。莫聞誨勵。光念曰。昔人求道。敲骨取髓。布發掩泥。古尚若此。我何人哉。其年十二月九日夜。天大雨雪。光堅立不動。遲明。積雪齊腰。大士見而問曰。汝久立雪中。當求何事。光泣曰。惟愿慈悲。開甘露門。廣度群品。曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智。輕心慢心。欲冀真乘。無勞勤苦。光聞。斷其左臂。置大士前。大士器而謂曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可也。因為易名曰慧可。光曰。諸佛法印。可得聞乎。曰。諸佛法印。匪從人得。光曰。我心未寧。乞師與安。曰。將心來。與汝安。光曰。覓心了不可得。曰。與汝安心竟。光即大契悟。自後同得開悟者數人。魏帝聞其異。三詔不至。就賜伽梨．瓶．缽．繒帛等。
九年。欲返天竺。命門人各言所得。道副等陳所得竟。遂顧光。囑令綏護。說付法偈及讖語。傳衣畢。與其徒眾往禹門千聖寺。止三日。為期城太守楊炫之說法。歸少林寺。端居而逝。即李莊永安二年己酉十月五日也。帝遣中使何弘簡馳書至梁告哀。武帝感悵久之。下詔皇太子備誄文。偕百官就奠。賜寶器一十六事充祭。礿絹百束為賻助之禮(誄文見寶林傳)。十二月二十八日。魏詔奉全身塔于熊耳山定林寺。后三年。武帝聞魏使宋云見之蔥嶺。手攜只履而歸。即以所聞並魏啟壙事。制始末行實。唐代宗謚曰圓覺大師。塔名空觀(傳燈云祖以後魏明帝太和十九年丙寅歲卒。以史考之。太和丙寅較天鑒元年壬午隔一十七年。是時梁武帝尚未立。又況太和乃孝文帝朝年號。明帝朝即無太和之稱。唯明教禪師正宗記編年次第與史傳雅合。往往集傳燈時。以寶林傳為據。故差之特甚)。
二祖慧可大士
武牢人也。生姬氏。自承委寄。繼闡玄風。博求法嗣。至北齊天平二年。有居士年四十餘。不言名氏。作禮曰。弟子身纏風恙。請和尚與懺罪。曰。將罪來。與汝懺。士良久曰。覓罪性了不可得。曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。曰。是心是佛。是心是法。法佛無二。僧
【現代漢語翻譯】 現代漢語譯本： 九年之後，他想要返回天竺（India）。於是命令他的門徒各自陳述自己所領悟的道理。道副等人陳述完畢后，菩提達摩（Bodhidharma）就看著慧光（Huiguang），囑咐他要好好守護佛法。說完，便將付法偈和讖語傳授給他，並把袈裟也傳了。之後，他和他的弟子們前往禹門（Yumen）的千聖寺（Qiansheng Temple），在那裡停留了三天。他為期城（Qicheng）太守楊炫之（Yang Xuanzhi）說法。之後返回少林寺（Shaolin Temple），端坐而逝。那是李莊（Lizhuang）永安（Yongan）二年己酉年十月五日。孝莊帝（Emperor Xiaozhuang）派遣中使何弘簡（He Hongjian）快馬加鞭前往梁朝（Liang Dynasty）報喪。梁武帝（Emperor Wu of Liang）為此感到悲傷很久。他下詔讓皇太子準備誄文，與百官一同前往祭奠，並賜予十六件寶器作為祭品，礿絹一百束作為賻贈的禮品（誄文見《寶林傳》）。十二月二十八日，北魏（Northern Wei Dynasty）下詔將菩提達摩（Bodhidharma）的全身塔供奉在熊耳山（Xionger Mountain）的定林寺（Dinglin Temple）。三年後，梁武帝（Emperor Wu of Liang）聽說北魏（Northern Wei Dynasty）的使者宋云（Song Yun）在蔥嶺（Congling）見到了菩提達摩（Bodhidharma），他手裡拿著一隻鞋子返回。於是梁武帝（Emperor Wu of Liang）根據所聽到的以及北魏（Northern Wei Dynasty）開棺的事情，撰寫了菩提達摩（Bodhidharma）的始末行實。唐代宗（Emperor Daizong of Tang）謚號他為圓覺大師（Master Yuanjue），塔名為空觀（Kongguan）。（《傳燈錄》記載說菩提達摩（Bodhidharma）在北魏（Northern Wei Dynasty）明帝（Emperor Ming）太和（Taihe）十九年丙寅歲去世。但根據史書考證，太和（Taihe）丙寅年距離天鑒（Tianjian）元年壬午年相隔十七年。那時梁武帝（Emperor Wu of Liang）尚未登基。而且太和（Taihe）是孝文帝（Emperor Xiaowen）時期的年號，明帝（Emperor Ming）時期並沒有太和（Taihe）這個年號。只有明教禪師（Chan Master Mingjiao）的《正宗記》編年次第與史傳相合。往往在編纂《傳燈錄》時，以《寶林傳》為依據，所以差別特別大）。
二祖慧可（Huike）大師
慧可（Huike）大師是武牢（Wulao）人，姓姬（Ji）。自從他接受了菩提達摩（Bodhidharma）的委託，就繼承並闡揚玄妙的禪風，廣泛尋求佛法的繼承人。到了北齊（Northern Qi Dynasty）天平（Tianping）二年，有一位居士，年紀四十多歲，沒有說出自己的姓名，向慧可（Huike）行禮說：『弟子身患風病，請和尚為我懺悔罪過。』慧可（Huike）說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪的自性，最終是找不到的。』慧可（Huike）說：『我已經為你懺悔罪過了。你應該依靠佛、法、僧三寶而住。』居士說：『現在見到和尚，已經知道是僧。不知道什麼是佛，什麼是法？』慧可（Huike）說：『是心是佛，是心是法，法和佛沒有分別。』
【English Translation】 English version: After nine years, he desired to return to India (Tianzhú). He ordered his disciples to each state their understanding. After Daofu and others finished presenting their insights, Bodhidharma (Pútídámó) looked at Huiguang (Huìguāng) and instructed him to protect and uphold the Dharma. Then, he transmitted the Dharma transmission verse and prophecy, along with the robe. Afterward, he and his disciples went to Qiansheng Temple (Qiānshèng Sì) in Yumen (Yúmén), staying there for three days. He preached the Dharma to Yang Xuanzhi (Yáng Xuánzhī), the prefect of Qicheng (Qíchéng). He then returned to Shaolin Temple (Shàolín Sì), where he passed away in a seated posture. This occurred on the fifth day of the tenth month of the year Jiyou (jǐyǒu) in the second year of Yongan (Yǒng'ān) during the reign of Emperor Xiaozhuang (Xiàozhuāng Dì) of Lizhuang (Lǐzhuāng). Emperor Xiaozhuang (Xiàozhuāng Dì) dispatched the imperial envoy He Hongjian (Hé Hóngjiǎn) to Liang (Liáng Dynasty) to report the mourning. Emperor Wu of Liang (Liáng Wǔ Dì) was saddened for a long time. He issued an edict for the crown prince to prepare an eulogy, and together with the officials, they attended the memorial service, bestowing sixteen precious items as offerings and one hundred bundles of silk as funeral gifts (the eulogy can be found in the 'Baolin Zhuan'). On the twenty-eighth day of the twelfth month, the Northern Wei (Běi Wèi Dynasty) issued an edict to enshrine Bodhidharma's (Pútídámó) complete body stupa at Dinglin Temple (Dìnglín Sì) on Xionger Mountain (Xióng'ěr Shān). Three years later, Emperor Wu of Liang (Liáng Wǔ Dì) heard that the Northern Wei (Běi Wèi Dynasty) envoy Song Yun (Sòng Yún) had seen Bodhidharma (Pútídámó) in Congling (Cōnglǐng), returning with one shoe in his hand. Thereupon, Emperor Wu of Liang (Liáng Wǔ Dì), based on what he had heard and the matter of the Northern Wei (Běi Wèi Dynasty) opening the coffin, composed a complete account of Bodhidharma's (Pútídámó) life and deeds. Emperor Daizong of Tang (Táng Dàizōng) bestowed upon him the posthumous title of 'Master Yuanjue' (Yuánjué Dàshī), and the stupa was named 'Kongguan' (Kōngguān). (The 'Transmission of the Lamp' states that the patriarch passed away in the year Bingyin (bǐngyín), the nineteenth year of Taihe (Tàihé) during the reign of Emperor Ming (Míng Dì) of the Northern Wei (Běi Wèi Dynasty). However, according to historical research, the year Bingyin (bǐngyín) of Taihe (Tàihé) is seventeen years apart from the year Renwu (rénwǔ), the first year of Tianjian (Tiānjiàn). At that time, Emperor Wu of Liang (Liáng Wǔ Dì) had not yet ascended the throne. Moreover, Taihe (Tàihé) was the reign title of Emperor Xiaowen (Xiàowén Dì), and there was no Taihe (Tàihé) reign title during the reign of Emperor Ming (Míng Dì). Only the chronological order in Chan Master Mingjiao's (Míngjiào Chánshī) 'Record of the Orthodox Lineage' aligns well with historical records. Often, when compiling the 'Transmission of the Lamp', it relies on the 'Baolin Zhuan', hence the significant discrepancies.)
The Second Patriarch, Great Master Huike (Huìkě)
Great Master Huike (Huìkě) was a native of Wulao (Wǔláo), with the surname Ji (Jī). Since receiving the entrustment from Bodhidharma (Pútídámó), he continued to propagate the profound Chan tradition, widely seeking successors to the Dharma. In the second year of Tianping (Tiānpíng) during the Northern Qi (Běi Qí Dynasty), there was a layman, over forty years old, who did not reveal his name. He bowed to Huike (Huìkě) and said, 'Disciple is afflicted with wind disease. Please, Venerable Monk, help me repent my sins.' Huike (Huìkě) said, 'Bring your sins here, and I will help you repent.' After a long time, the layman said, 'Searching for the nature of sin, it is ultimately unattainable.' Huike (Huìkě) said, 'I have already helped you repent your sins. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Having now seen the Venerable Monk, I already know this is the Sangha. I do not know what is the Buddha, what is the Dharma?' Huike (Huìkě) said, 'This mind is Buddha, this mind is Dharma, Dharma and Buddha are not two.'
寶亦然。士曰。今日始知罪性不在內。不在外。不在中間。如其心然。佛法無二也。祖然之。即為剃髮曰。是吾寶也。可名僧璨。乃受具。說偈付衣法。后三十四載。混跡人間。隋開皇癸丑三月十有六日。因事怡然委順。時年一百七歲。塔于磁州滏陽東北七十里。德宗謚曰大祖禪師。
三祖僧璨大士
未詳族裡。自謁大祖。受度傳法。隱於舒之皖公山。屬周武破滅佛法。往來司空山十有餘載。人無知者。至開皇十二年。有沙彌道信。年始十四。前禮足云。愿和尚慈悲。乞與解脫法門。曰。誰縛汝。云。無人縛。曰。何更求解脫。信于言下大悟。巾侍九祀。屢以玄微試之。即授衣法。往羅浮。二秋回舊止。大業二年十月十五日。受士民檀供已。復為四眾廣宣心要。於法會大樹下合掌屹立而終。奉真身塔于山谷寺。后玄宗謚曰鑒智禪師覺寂之塔。
四祖道信大士
族司馬氏。世居河內。后徙蘄之廣濟。生而超異。于解脫法。契如夙昔。自續祖位。脅不至席者。殆六十年。隋大業中。領徒抵廬陵。值群盜圍城。七旬乃解。唐武德甲申歲。歸住破頭山。禪侶雲集。一日。至黃梅。路逢小兒。骨相奇偉。遂問曰。子何姓。云。姓即有。不是常姓。曰。是何姓。云。是佛性。曰。汝無性耶。云。性空故。
【現代漢語翻譯】 現代漢語譯本：寶亦如此。士問道：『今日我才明白罪性不在內，不在外，也不在中間，就像人的心一樣，佛法是無二的。』祖師認可了他的說法。於是為他剃度，說：『這是我的寶貝啊，可以叫他僧璨（Sengcan）。』於是僧璨受了具足戒。祖師說了偈語，把衣法傳給了他。後來三十四年，僧璨隱於民間。隋朝開皇癸丑年三月十六日，因為一些事情，怡然自順地去世了，時年一百零七歲。塔建在磁州滏陽東北七十里處。唐德宗謚號為大祖禪師（Dazu Chanshi）。
三祖僧璨大士（Sengcan Dashi）
生平不詳。親自拜見大祖，接受剃度並傳承佛法。隱居在舒州的皖公山。正逢周武帝破滅佛法，往來於司空山十餘年，沒有人知道他。直到開皇十二年，有個沙彌道信（Daoxin），年僅十四歲，前來禮拜，說道：『愿和尚慈悲，乞求得到解脫法門。』僧璨問：『誰束縛了你？』道信回答：『沒有人束縛我。』僧璨說：『既然沒有人束縛你，又何必求解脫呢？』道信在言語之下大悟。作為侍者九年，僧璨多次用玄妙的道理試探他，於是把衣法傳授給他。前往羅浮山，過了兩年秋天回到原來的地方。大業二年十月十五日，接受了士人和百姓的供養后，又為四眾廣泛宣講心要。在法會的大樹下合掌站立而終。真身塔建在山谷寺。後來唐玄宗謚號爲鑑智禪師（Jianzhi Chanshi）覺寂之塔。
四祖道信大士（Daoxin Dashi）
是司馬氏的後代，世代居住在河內，後來遷徙到蘄州的廣濟。生來就超凡脫俗，對於解脫之法，如同前世就已契合。自從繼承了祖師的地位，幾乎六十年都脅不至席。隋朝大業年間，帶領弟子到達廬陵，正趕上盜賊圍城，七十天才解圍。唐朝武德甲申年，回到破頭山居住，禪宗的同伴聚集而來。有一天，到達黃梅，路上遇到一個小孩，骨骼相貌奇特偉岸，於是問道：『你姓什麼？』小孩說：『姓是有，但不是普通的姓。』道信問：『是什麼姓？』小孩說：『是佛性。』道信問：『你沒有姓嗎？』小孩說：『性是空的，所以沒有姓。』
【English Translation】 English version: Bao was also like this. The scholar said, 'Today I understand that the nature of sin is not inside, not outside, and not in the middle, just like the human mind. The Buddha-dharma is not dual.' The Patriarch acknowledged his statement. Then he shaved his head and said, 'This is my treasure, he can be named Sengcan (Sengcan).' So Sengcan received the full precepts. The Patriarch spoke a verse and passed on the robe and Dharma to him. Later, for thirty-four years, Sengcan lived in seclusion among the people. On the sixteenth day of the third month of the Gui Chou year of the Kaihuang era of the Sui Dynasty, he passed away peacefully due to some matters, at the age of one hundred and seven. The stupa was built seventy li northeast of Fuyang in Cizhou. Emperor Dezong of the Tang Dynasty posthumously named him Great Ancestor Chan Master (Dazu Chanshi).
The Third Patriarch, Great Master Sengcan (Sengcan Dashi)
His origins are unknown. He personally visited the Great Ancestor, received ordination, and inherited the Dharma. He lived in seclusion on Mount Wangong in Shuzhou. During the time when Emperor Wu of the Zhou Dynasty destroyed Buddhism, he traveled back and forth to Mount Sikong for more than ten years, and no one knew him. Until the twelfth year of the Kaihuang era, there was a Shami named Daoxin (Daoxin), who was only fourteen years old. He came to pay respects and said, 'May the Abbot have compassion and grant me the Dharma gate of liberation.' Sengcan asked, 'Who binds you?' Daoxin replied, 'No one binds me.' Sengcan said, 'Since no one binds you, why seek liberation?' Daoxin had a great enlightenment upon hearing these words. As an attendant for nine years, Sengcan repeatedly tested him with profound principles, and then passed on the robe and Dharma to him. He went to Mount Luofu, and after two autumns, he returned to his original place. On the fifteenth day of the tenth month of the second year of the Daye era, after receiving offerings from scholars and commoners, he widely proclaimed the essentials of the mind to the four assemblies. He stood upright with his palms together under a large tree at the Dharma assembly and passed away. The true body stupa was built at Shangu Temple. Later, Emperor Xuanzong of the Tang Dynasty posthumously named him Chan Master Jianzhi (Jianzhi Chanshi), the Stupa of Awakened Stillness.
The Fourth Patriarch, Great Master Daoxin (Daoxin Dashi)
He was a descendant of the Sima family, who lived in Henei for generations, and later moved to Guangji in Qizhou. He was born extraordinary, and his affinity for the Dharma of liberation was like a connection from a previous life. Since inheriting the position of Patriarch, he rarely rested his side on the mat for nearly sixty years. During the Daye era of the Sui Dynasty, he led his disciples to Luling, where they encountered a siege by bandits, which was resolved after seventy days. In the Jia Shen year of the Wude era of the Tang Dynasty, he returned to live on Potou Mountain, and Chan companions gathered there. One day, he arrived at Huangmei and met a child on the road, whose bones and appearance were extraordinary and majestic. So he asked, 'What is your surname?' The child said, 'I have a surname, but it is not a common surname.' Daoxin asked, 'What is your surname?' The child said, 'It is Buddha-nature.' Daoxin asked, 'Do you have no surname?' The child said, 'Because nature is empty, I have no surname.'
祖默識之。俾侍僧至其舍。誘出家。母亦知其宿緣。殊無難色。祖以衣法付之。永徽辛亥閏月四日。誡門人曰。一切諸法悉皆解脫。汝等各自護念。流化未來。言訖。安坐而逝。壽七十有二。奉真身於本山。至今塔戶不開。儀相如生。代宗謚大醫禪師。塔曰慈雲。
五祖弘忍大士
蘄之黃梅人。出周氏處女。以栽松道者假陰而生。隨母姓焉。既稟大醫之任。遂嗣。化破頭山。咸亨中。有慮居士者。名慧能。來謁。祖問曰。汝自何來。云。嶺南。曰。欲須何事。云。唯求作佛。曰。汝嶺南人無佛性。安能作佛。云。人有南北。佛性豈然耶。祖陰異之。令著槽廠。逾八月。潛以所傳屈眴伽梨。說偈付之。且曰。昔達磨初至。人未之信。傳衣以明得法。今信心已熟。衣乃爭端。止於汝邊。不復傳也。兼記所隱之地。能禮辭。捧衣南邁。眾無知者。祖自此不復上堂。經四載。至上元二年。忽告眾曰。吾今事畢。時可行矣。即入室。安坐而逝。壽七十有四。塔于黃梅之東山。真身迄今不壞。代宗謚曰大滿禪師法雨之塔。
六祖慧能大士
盧氏子。父行瑫。本范陽人也。武德三年。左䆠新州。正觀十二年戊戌二月八日夜子時誕。質祥光滿室。父亡三歲。家貧。母李氏徙居南海。既長。市薪為養。一日。至
【現代漢語翻譯】 現代漢語譯本：祖師認識了他，派侍僧到他家，勸他出家。他的母親也知道他前世的因緣，沒有什麼為難之色。祖師把衣缽和佛法傳授給他。永徽辛亥年閏四月四日，告誡門人說：『一切諸法都能夠解脫，你們各自守護正念，流傳教化于未來。』說完，安然坐化而逝，享年七十二歲。將真身供奉在本山，至今塔門沒有打開，儀容相貌如同活著一樣。代宗皇帝謚號為大醫禪師，塔名為慈雲。
五祖弘忍（Hongren）大師
蘄州黃梅人。從周氏處女處出生，是栽松道者假託陰氣而生。跟隨母親姓周。既然承擔了大醫的重任，於是繼承了破頭山的道統。咸亨年間，有位名叫慧能（Huineng）的居士前來拜見。祖師問：『你從哪裡來？』回答說：『嶺南。』問：『想要做什麼？』回答說：『只求作佛。』問：『你是嶺南人，沒有佛性，怎麼能作佛？』回答說：『人有南北之分，佛性難道也有南北之分嗎？』祖師暗中感到驚異，讓他到槽廠舂米。過了八個多月，暗中將所傳的屈眴伽梨（Kushayana Kasaya，袈裟）和偈語傳授給他，並且說：『過去達磨（Bodhidharma）初來時，人們不相信，傳衣是爲了表明得到佛法。現在人們的信心已經成熟，衣缽會引起爭端，就到你為止，不再傳了。』並告知隱居的地方。慧能禮拜告辭，捧著衣缽向南而去，眾人沒有知道的。祖師從此不再上堂說法。經過四年，到上元二年，忽然告訴眾人說：『我今天的事情已經完畢，可以走了。』隨即進入房間，安然坐化而逝，享年七十四歲。塔建在黃梅的東山，真身至今沒有腐壞。代宗皇帝謚號為大滿禪師法雨之塔。
六祖慧能（Huineng）大師
盧氏之子，父親名叫行瑫（Xingtao），原本是范陽人。武德三年，被貶到新州。貞觀十二年戊戌年二月八日子時出生，出生時祥光充滿房間。父親去世時他三歲，家境貧寒，母親李氏搬到南海居住。長大后，靠賣柴來奉養母親。一天，到...
【English Translation】 English version: The Patriarch recognized him and sent a novice monk to his home to persuade him to become a monk. His mother also knew of his past life's affinity, and showed no reluctance. The Patriarch bestowed upon him the robe and Dharma. On the fourth day of the intercalary fourth month of the Xin Hai year of Yonghui, he admonished his disciples, saying, 'All dharmas are liberated. Each of you should protect your mindfulness and spread the teachings to the future.' After speaking, he sat peacefully and passed away, at the age of seventy-two. His true body is enshrined on this mountain, and to this day the pagoda door remains unopened, his appearance as if he were still alive. Emperor Daizong bestowed upon him the posthumous title of Great Physician Dhyana Master, and the pagoda is named Ci Yun (Compassionate Cloud).
The Fifth Patriarch, Great Master Hongren (Hongren)
He was a native of Huangmei in Qizhou. He was born from a Zhou maiden, conceived through the borrowed yin energy of a pine-planting Daoist. He took his mother's surname, Zhou. Having assumed the responsibility of the Great Physician, he then inherited the lineage of Potou Mountain. During the Xianheng period, there was a lay practitioner named Huineng (Huineng) who came to pay respects. The Patriarch asked, 'Where do you come from?' He replied, 'Lingnan.' He asked, 'What do you seek?' He replied, 'I only seek to become a Buddha.' He asked, 'You are a person from Lingnan, without Buddha-nature, how can you become a Buddha?' He replied, 'People have north and south, but does Buddha-nature also have such distinctions?' The Patriarch secretly marveled at him and had him work at the rice mill. After more than eight months, he secretly transmitted to him the Kushayana Kasaya (Kushayana Kasaya, robe) and a verse, saying, 'In the past, when Bodhidharma (Bodhidharma) first arrived, people did not believe him. The transmission of the robe was to demonstrate the attainment of the Dharma. Now that people's faith is mature, the robe will cause disputes. Let it end with you, and it will not be transmitted further.' He also told him the place of concealment. Huineng bowed and took his leave, holding the robe and heading south. None of the assembly knew. From then on, the Patriarch no longer ascended the Dharma hall. After four years, in the second year of Shangyuan, he suddenly told the assembly, 'My affairs are now complete, it is time for me to depart.' He then entered his room, sat peacefully, and passed away, at the age of seventy-four. His pagoda is located on the East Mountain of Huangmei, and his true body remains incorrupt to this day. Emperor Daizong bestowed upon him the posthumous title of Greatly Complete Dhyana Master, the Pagoda of Dharma Rain.
The Sixth Patriarch, Great Master Huineng (Huineng)
He was the son of the Lu family, his father's name was Xingtao (Xingtao), originally from Fanyang. In the third year of Wude, he was demoted to Xinzhou. He was born at the Zi hour on the eighth day of the second month of the Wu Xu year of Zhenguan twelve. At birth, auspicious light filled the room. His father died when he was three years old, and his family was poor. His mother, Li, moved to the South Sea. When he grew up, he supported his mother by selling firewood. One day, he went to...
邸。聞誦金剛經。至應無所住而生其心。豁然開悟。歸。告母以為法尋師之意。遂往韶州。遇高行士劉志略。結為友。及為尼無盡藏說涅槃妙理。延居寶林寺。四眾雲集。俄成寶坊。忽自唸曰。我求大法。豈中道而止耶。即抵西山之石室。遇智達禪師。指見黃梅大滿和尚。滿見而器之。令入廠下。一夕。密授衣盂。隱於懷集．四會之間。儀鳳元年正月八日。屆南海法性寺。夜寓廊廡。聞二僧競辯風幡。祖為決其疑。有法師印宗者。嘗講大涅槃經。眾所推重。服其語異。請問勤渠。祖以理曉之。宗駭然起問。何以證此。祖直敘得法始末。出信衣。悉令瞻拜。印宗等作禮已。復問。忍大師付囑。如何指授。曰。唯論見性。不論禪定．解脫．無漏．無為。又問。何故不論禪定．解脫。曰。為是二法。不是佛法。佛法是不二之法。又問。何名不二之法。曰。法師講涅槃經。明佛性是不二之法。且如高貴德王菩薩白佛言。世尊。犯四重禁。作五逆罪。及一闡提等。當斷善根佛性否。佛言。高貴德王菩薩。善根有二。一者常。二者無常。佛性非常非無常。是故不斷。名之不二。一者善。二者不善。佛性非善非不善。是故不斷。名之不二。蘊之與界。凡夫見二。智者了達其性無二。無二之性即是實性。故知佛性乃不二之法也。印宗聞
【現代漢語翻譯】 現代漢語譯本： 惠能（Huineng）。聽說有人誦讀《金剛經》，當聽到『應無所住而生其心』時，豁然開悟。回家后，告訴母親自己想要尋訪明師的想法。於是前往韶州，遇到高行之士劉志略（Liu Zhilue），結為朋友。之後為尼姑無盡藏（Wujinzang）講解《涅槃經》的精妙道理，被邀請居住在寶林寺（Baolin Temple），四方信眾雲集，很快成為一座寶貴的寺院。惠能忽然心想：『我追求大法，難道要半途而廢嗎？』於是前往西山的石室，遇到智達禪師（Zhida Chanshi），智達禪師指引他去見黃梅的大滿和尚（Daman Heshang）。大滿和尚見到惠能后，認為他是可造之材，讓他進入僧團。一天晚上，秘密地將衣缽傳授給他，惠能便隱居在懷集（Huaiji）、四會（Sihui）一帶。儀鳳元年正月八日，到達南海法性寺（Nanhai Faxing Temple），晚上住在走廊裡，聽到兩個僧人爭辯風幡，惠能為他們解決了疑惑。有位法師名叫印宗（Yinzong），曾經講解《大涅槃經》，受到大眾的推崇。印宗佩服惠能的言語不同尋常，於是請教惠能。惠能用道理開導他。印宗驚訝地起身問道：『您用什麼來證明這些？』惠能直接敘述了自己得法的始末，拿出信衣，讓大家瞻仰禮拜。印宗等人行禮完畢后，又問：『忍大師（Daren Dashi）的付囑，是如何指授的？』惠能說：『只論見性，不論禪定、解脫、無漏、無為。』印宗又問：『為什麼不論禪定、解脫？』惠能說：『因為這兩種法，不是佛法。佛法是不二之法。』印宗又問：『什麼叫做不二之法？』惠能說：『法師您講解《涅槃經》，闡明佛性是不二之法。比如高貴德王菩薩（Gao Guide Wang Pusa）問佛說：世尊，如果有人犯了四重禁，做了五逆罪，以及一闡提等，應當斷滅善根佛性嗎？佛說：高貴德王菩薩，善根有兩種，一是常，二是無常。佛性不是常，也不是無常，所以不斷滅，這就叫做不二。一是善，二是不善。佛性不是善，也不是不善，所以不斷滅，這就叫做不二。蘊和界，凡夫看到的是二，智者明白它們的本性沒有二。沒有二的本性就是實性。所以知道佛性就是不二之法啊。』印宗聽了
【English Translation】 English version: Huineng (Huineng). Upon hearing someone reciting the Diamond Sutra, when they reached the phrase 'one should produce the mind that abides nowhere,' he suddenly attained enlightenment. Returning home, he told his mother of his intention to seek a wise teacher. He then went to Shaozhou, where he met the virtuous Liu Zhilue (Liu Zhilue) and became friends with him. Later, he explained the profound principles of the Nirvana Sutra to the nun Wujinzang (Wujinzang), who invited him to reside at Baolin Temple (Baolin Temple). Disciples gathered from all directions, and it soon became a precious monastery. Huineng suddenly thought to himself, 'Am I seeking the Great Dharma only to stop halfway?' He then went to the stone chamber on West Mountain, where he met Chan Master Zhida (Zhida Chanshi), who directed him to see the Great Master Daman of Huangmei (Daman Heshang). The Great Master Daman, seeing Huineng, recognized his potential and allowed him to join the monastic community. One night, he secretly transmitted the robe and bowl to him, and Huineng went into seclusion in the area between Huaiji (Huaiji) and Sihui (Sihui). On the eighth day of the first month of the Yifeng era, he arrived at Faxing Temple in Nanhai (Nanhai Faxing Temple). That night, he stayed in the corridor and heard two monks arguing about the wind and the banner. Huineng resolved their doubts. There was a Dharma master named Yinzong (Yinzong) who had lectured on the Great Nirvana Sutra and was highly respected by the assembly. Yinzong admired Huineng's unusual words and asked him for instruction. Huineng enlightened him with reason. Yinzong was astonished and rose to ask, 'How do you prove this?' Huineng directly narrated the beginning and end of his Dharma transmission and took out the robe of faith, allowing everyone to venerate and pay respects. After Yinzong and the others had paid their respects, he asked again, 'How did the Great Master Ren (Daren Dashi) instruct you in his entrustment?' Huineng said, 'He only spoke of seeing one's nature, and did not speak of dhyana, liberation, non-outflow, or non-action.' Yinzong asked again, 'Why did he not speak of dhyana and liberation?' Huineng said, 'Because these two dharmas are not the Buddha-dharma. The Buddha-dharma is the dharma of non-duality.' Yinzong asked again, 'What is called the dharma of non-duality?' Huineng said, 'Dharma Master, you lecture on the Nirvana Sutra, explaining that Buddha-nature is the dharma of non-duality. For example, the Bodhisattva Noble Virtue King (Gao Guide Wang Pusa) asked the Buddha, 'World Honored One, if someone violates the four major precepts, commits the five heinous crimes, or is an icchantika, should their roots of goodness and Buddha-nature be cut off?' The Buddha said, 'Noble Virtue King Bodhisattva, there are two kinds of roots of goodness: one is permanent, and the other is impermanent. Buddha-nature is neither permanent nor impermanent, therefore it is not cut off; this is called non-duality. One is good, and the other is not good. Buddha-nature is neither good nor not good, therefore it is not cut off; this is called non-duality. The skandhas and realms are seen as two by ordinary people, but the wise understand that their nature is not two. The nature of non-duality is the true nature. Therefore, know that Buddha-nature is the dharma of non-duality.' Yinzong heard this
已。起立合掌。愿事為師。且告眾曰。此居士者。真肉身菩薩也。我所講說猶如瓦礫。彼所談論譬若精金。諸人信否。眾皆稽首歸依。至十五日。會諸名德為之剃落。二月八日。受滿分戒于智光律師。明年春。欲還舊隱。宗與緇白千餘人送歸寶林。韶刺史韋據請于大梵寺。普為四眾說心地法門。度諸弟子。于先天二年七月一日。謂門人曰。吾欲歸新州。速理舟楫。時大眾哀慕。乞師少留。祖乃為說法要。遂往國恩寺。復為四眾說法。有僧從幽州來參禮。白言。大士。佛說三乘法。又言最上乘。弟子不解。愿賜慈悲。祖告之曰。汝須自身心見。莫著外法相。無有乘法。人心量有等。見聞轉讀是小乘。悟法解義是中乘。依法修行是大乘。言下識自本心。見自本性。萬法盡通。萬行俱備。一切不染。離諸見相。唸唸無住。建立萬法。是名最上乘。乘是行義。不在口說。汝須自修。法不相待。莫問吾也。僧于言下。心大啟悟。又為道俗開示。種種譬喻。並讖記日後留難。及說偈竟。中夜加趺而化。異香襲人。白虹墜地。時八月三日也。韶新各崇靈塔。爭欲迎請。二郡刺史焚香決之。遂鎮曹溪。以十一月十三日入塔。世壽七十有六。前後帝王所賜珍具甚伙。同信衣藏於塔所。憲宗謚曰大聖。塔曰元和靈照。(如上祖師實錄詳備見
傳廣二燈云)
傳廣二燈遺錄及未詳宗師
隆興府鳳棲同安第二代志禪師(嗣同安丕)
侍先同安之久。丕將順世。上堂。謂眾曰。多子塔前宗子秀。五老峰前事若何。如是三舉。師出應云。夜明簾外排班立。萬里歌謠道太平。丕曰。須是這驢漢始得。即以院付師。端然而逝。師繼席。後有僧問。凡有言句。盡落今時。學人上來。請師直指。曰。目前不現。句后不迷。云。向上事如何。曰。迥然不換。標的即乖(以湖州宗派並曹洞宗旨考之。洞山價出雲居膺。膺出同安丕。丕出同安志。今傳燈等。列志在同安威下。按威之嗣。曰九峰滿。威與云居膺皆嗣洞山。若列志在威下。誤矣)。
隆興府同安慧敏禪師(嗣洞山延)
初到洞山。問。諸聖以何為命。曰。不間斷。云。還有向上事也無。曰。有。云。如何是向上事。曰。不從間斷。師于言下有省。住同安日。 上堂曰。若是作家。應須如是舉。雖然恁么。也是廚寒甑足塵。
襄陽府廣德第二代義禪師(嗣廣德延傳燈誤綜其名)
僧問。如何是古佛心。曰。千年歷日雖無用。犯著依前總滅門。問。如何是廣德境。曰。清流無間斷。碧樹不曾凋。 問。不闡三乘教。如何話祖宗。曰。誕生王子非修進。判斷山河自有人。 問
【現代漢語翻譯】 現代漢語譯本 傳廣二燈云)
傳廣二燈遺錄及未詳宗師
隆興府鳳棲同安第二代志禪師(嗣同安丕)：
侍奉先師同安丕很久。丕將要圓寂時，上堂對眾人說：『多子塔前宗子秀，五老峰前事若何？』這樣說了三次。志禪師出來應聲說：『夜明簾外排班立，萬里歌謠道太平。』丕說：『必須是這頭驢漢才行。』隨即把寺院交付給志禪師，安詳圓寂。志禪師繼任住持。後來有僧人問：『凡所有言語，都落在當今時勢中。學人前來，請禪師直接指點。』禪師說：『目前不顯現，言語之後不迷惑。』僧人問：『向上之事如何？』禪師說：『截然不同，標的就錯了。』(以湖州宗派和曹洞宗的宗旨來考察，洞山良價出自云居道膺，道膺出自同安丕，同安丕出自同安志。現在《傳燈錄》等書，把志禪師列在同安威之下。按同安威的嗣法弟子，是九峰滿。同安威與云居道膺都師承洞山良價。如果把志禪師列在同安威之下，就錯了)。
隆興府同安慧敏禪師(嗣洞山延)：
剛到洞山時，慧敏禪師問：『諸佛以什麼為生命？』洞山延禪師說：『不間斷。』慧敏禪師問：『還有向上之事嗎？』洞山延禪師說：『有。』慧敏禪師問：『如何是向上之事？』洞山延禪師說：『不從間斷。』慧敏禪師在言語下有所領悟。住在同安時，上堂說：『如果是真正的行家，就應該這樣舉。雖然這樣，也是廚灶寒冷，甑中只有灰塵。』
襄陽府廣德第二代義禪師(嗣廣德延，傳燈錄錯誤地綜合了他的名字)：
僧人問：『如何是古佛心？』義禪師說：『千年歷日雖無用，犯著依前總滅門。』問：『如何是廣德境？』義禪師說：『清流無間斷，碧樹不曾凋。』問：『不闡述三乘教義，如何談論祖師宗旨？』義禪師說：『誕生王子非修進，判斷山河自有人。』問
【English Translation】 English version Chuan Guang Er Deng Yun)
Remaining Records of Chuan Guang Er Deng and Unidentified Masters
Second Generation Chan Master Zhi of Fengqi Tongan in Longxing Prefecture (Successor of Tongan Pi):
He served his predecessor, Tongan Pi, for a long time. When Pi was about to pass away, he ascended the hall and said to the assembly: 'Before the Many Sons Pagoda, the lineage child excels; before the Five Elders Peak, what is the matter?' He said this three times. Master Zhi came forward and responded, saying: 'Outside the bright night curtain, ranks are established; ten thousand miles sing of great peace.' Pi said: 'It must be this donkey-man who can do it.' He then entrusted the monastery to Master Zhi and passed away peacefully. Master Zhi succeeded to the abbotship. Later, a monk asked: 'All words and phrases fall into the present time. A student comes forward, please Master directly point it out.' The Master said: 'The present is not manifest, after the words there is no confusion.' The monk asked: 'What about the matter beyond?' The Master said: 'Completely different, the target is wrong.' (Examining it with the lineage of Huzhou and the tenets of the Caodong school, Dongshan Liangjie came from Yunju Dao Ying, Dao Ying came from Tongan Pi, and Tongan Pi came from Tongan Zhi. Now, the Transmission of the Lamp and other books list Zhi under Tongan Wei. According to Tongan Wei's Dharma successor, it is Jiufeng Man. Both Tongan Wei and Yunju Dao Ying were successors of Dongshan. If Zhi is listed under Wei, it is a mistake).
Chan Master Huimin of Tongan in Longxing Prefecture (Successor of Dongshan Yan):
When he first arrived at Dongshan, Master Huimin asked: 'What do all the sages take as their life?' Dongshan Yan said: 'Uninterrupted.' Master Huimin asked: 'Is there still a matter beyond?' Dongshan Yan said: 'Yes.' Master Huimin asked: 'What is the matter beyond?' Dongshan Yan said: 'Not from interruption.' Master Huimin had an awakening upon hearing these words. When residing at Tongan, he ascended the hall and said: 'If one is a true master, one should raise it like this. Although it is like this, it is also a cold kitchen with dust in the full steamer.'
Second Generation Chan Master Yi of Guangde in Xiangyang Prefecture (Successor of Guangde Yan, the Transmission of the Lamp mistakenly combined his name):
A monk asked: 'What is the mind of the ancient Buddha?' Master Yi said: 'Although the calendar of a thousand years is useless, if you violate it, the whole family will still be exterminated.' Asked: 'What is the realm of Guangde?' Master Yi said: 'The clear stream is uninterrupted, the green trees never wither.' Asked: 'Without expounding the teachings of the Three Vehicles, how do you talk about the ancestral principles?' Master Yi said: 'The birth of a prince is not through cultivation, judging the mountains and rivers is done by others.' Asked
。如何是學人相契處。曰。方木逗圓孔。 問。時人有病醫王醫。醫王有病甚人醫。師展手曰。與我診候。云。不會。曰。須彌徒作藥。四海謾為湯。 問。如何是出家幽暢處。曰。瑞草為氈不覺秋。 問。向上一路。千聖不傳。和尚還傳否。曰。鐵丸驀口塞。難得解吞人。 問。如何是賓中賓。曰。蕩子無家計。飄蓬歲不知。云。如何是賓中主。曰。茆戶掛珠簾。云。如何是主中賓。曰。龍樓鋪草座。云。如何是主中主。曰。東宮雖至嫡。不面聖堯顏。 問。如何是不昏底事。曰。夜半無燈燭。家書歷歷宣。 問。如何是蓬門生貴子。曰。襕衫不自遮。 問。體妙玄玄。為甚麼今人不曉。曰。四足踞地。乾坤黯黑。 問。有室女未嘗嫁娉。生得一子。姓個甚麼。曰。偶然衫子破。閫外沒人蹤。 問。懸崖峭峻。還具得失也無。曰。忻逢良便。好與一推。 問。如何是不睡眠底眼。曰。昨夜三更擘不開。 問。如何是密室。曰。茆茨當大道。云。如何是密室中人。曰。歷劫沒人敲。 問。眾星攢夜月時如何。曰。互影不交光。
郢州大陽堅禪師(嗣靈泉仁傳燈出百丈超下)
僧問。如何是玄旨。曰。壁上掛錢財。 問。如何是無相道場。曰。不坐菩提樹。懶向雪山游。
潭州福嚴良雅禪師(嗣洞山
【現代漢語翻譯】 現代漢語譯本：問：如何是學人相契處？（學佛之人彼此心意相通之處是什麼？）答：方木逗圓孔。（方木頭硬要塞進圓孔里。）
問：時人有病醫王醫，醫王有病甚人醫？（世人有病，醫生可以醫治；如果醫生有病，誰來醫治呢？）師展手曰：與我診候。（禪師伸出手說：給我診斷一下。）云：不會。（說：我不會。）曰：須彌徒作藥，四海謾為湯。（須彌山（Mount Sumeru）白白地作為藥，四海的水白白地作為湯。）
問：如何是出家幽暢處？（出家之人最幽靜暢快的地方是什麼？）曰：瑞草為氈不覺秋。（以吉祥的草為氈子，感覺不到秋天的寒意。）
問：向上一路，千聖不傳，和尚還傳否？（通往更高境界的道路，歷代聖賢都不傳授，和尚您還傳授嗎？）曰：鐵丸驀口塞，難得解吞人。（用鐵丸突然塞住嘴巴，很難找到能吞下去的人。）
問：如何是賓中賓？（什麼是賓客中的賓客？）曰：蕩子無家計，飄蓬歲不知。（浪蕩子沒有家產，像蓬草一樣飄蕩，不知道過了多少年。）云：如何是賓中主？（什麼是賓客中的主人？）曰：茆戶掛珠簾。（茅草屋掛著珠簾。）云：如何是主中賓？（什麼是主人中的賓客？）曰：龍樓鋪草座。（皇帝的樓閣鋪著草墊。）云：如何是主中主？（什麼是主人中的主人？）曰：東宮雖至嫡，不面聖堯顏。（太子雖然是嫡子，也不能隨便見到堯帝的容顏。）
問：如何是不昏底事？（什麼是清醒明白的事情？）曰：夜半無燈燭，家書歷歷宣。（半夜沒有燈燭，家書卻能清清楚楚地讀出來。）
問：如何是蓬門生貴子？（如何是窮人家裡生了貴子？）曰：襕衫不自遮。（穿著僧袍卻遮不住自己。）
問：體妙玄玄，為甚麼今人不曉？（本體奧妙玄深，為什麼現在的人不明白？）曰：四足踞地，乾坤黯黑。（四隻腳著地，天地一片黑暗。）
問：有室女未嘗嫁娉，生得一子，姓個甚麼？（有個處女沒有嫁人，卻生了一個兒子，姓什麼？）曰：偶然衫子破，閫外沒人蹤。（偶然衣服破了，家門外沒有人跡。）
問：懸崖峭峻，還具得失也無？（懸崖峭壁，還有得失嗎？）曰：忻逢良便，好與一推。（很高興遇到方便的機會，正好推一把。）
問：如何是不睡眠底眼？（什麼是不睡覺的眼睛？）曰：昨夜三更擘不開。（昨晚三更半夜也睜不開。）
問：如何是密室？（什麼是密室？）曰：茆茨當大道。（茅草屋正對著大路。）云：如何是密室中人？（什麼是密室中的人？）曰：歷劫沒人敲。（經歷了無數劫也沒有人敲門。）
問：眾星攢夜月時如何？（眾星拱月的時候怎麼樣？）曰：互影不交光。（互相映照卻不交融。）
郢州大陽堅禪師（Yingzhou Dayang Jian Chanshi）（嗣靈泉仁（Lingquan Ren）傳燈出百丈超（Baizhang Chao）下）
僧問：如何是玄旨？（什麼是玄妙的宗旨？）曰：壁上掛錢財。（墻壁上掛著錢財。）
問：如何是無相道場？（什麼是沒有形象的道場？）曰：不坐菩提樹，懶向雪山游。（不坐在菩提樹下，懶得去雪山修行。）
潭州福嚴良雅禪師（Tanzhou Fuyan Liangya Chanshi）（嗣洞山（Dongshan）） English version: Q: What is the point of agreement between learners? (What is the point where those who study Buddhism understand each other's minds?) A: A square peg in a round hole. (Trying to force a square peg into a round hole.)
Q: When ordinary people are sick, a doctor can cure them. But if the doctor is sick, who will cure them? The master held out his hand and said: Examine me. (The Chan master held out his hand and said: Diagnose me.) Said: I don't know how. (Said: I don't know how.) Said: Mount Sumeru (Mount Sumeru) is made into medicine in vain, and the four seas are made into soup in vain.
Q: What is the most secluded and pleasant place for a monk? (What is the most secluded and pleasant place for a monk?) A: With auspicious grass as a felt, one does not feel the autumn. (Using auspicious grass as a felt, one does not feel the chill of autumn.)
Q: The path to higher realms is not transmitted by the thousands of sages. Will the abbot still transmit it? (The path to a higher realm is not transmitted by the sages of the past. Will you, Abbot, still transmit it?) A: An iron ball suddenly blocks the mouth, and it is difficult to find someone who can swallow it. (An iron ball suddenly blocks the mouth, and it is difficult to find someone who can swallow it.)
Q: What is a guest among guests? (What is a guest among guests?) A: A prodigal has no family property, and drifts like tumbleweed, not knowing how many years have passed. (A prodigal has no family property, and drifts like tumbleweed, not knowing how many years have passed.) Said: What is the host among guests? (What is the host among guests?) A: A thatched house hangs a beaded curtain. (A thatched house hangs a beaded curtain.) Said: What is the guest among hosts? (What is the guest among hosts?) A: The dragon tower is covered with grass mats. (The emperor's tower is covered with grass mats.) Said: What is the host among hosts? (What is the host among hosts?) A: Although the crown prince is the legitimate heir, he cannot easily see the face of Emperor Yao. (Although the crown prince is the legitimate heir, he cannot easily see the face of Emperor Yao.)
Q: What is the matter of not being confused? (What is the matter of being clear and awake?) A: In the middle of the night, without lamps or candles, the family letter can be read clearly. (In the middle of the night, without lamps or candles, the family letter can be read clearly.)
Q: How is it that a noble son is born in a humble family? (How is it that a noble son is born in a humble family?) A: The monk's robe cannot cover itself. (Wearing a monk's robe but unable to cover oneself.)
Q: The essence is subtle and profound, why do people not understand it now? (The essence is subtle and profound, why do people not understand it now?) A: Four feet on the ground, heaven and earth are dark. (Four feet on the ground, heaven and earth are dark.)
Q: There is a virgin who has never been married, but has a son. What is his surname? (There is a virgin who has never been married, but has a son. What is his surname?) A: The clothes are accidentally torn, and there are no traces of people outside the door. (The clothes are accidentally torn, and there are no traces of people outside the door.)
Q: Is there any gain or loss on the steep cliff? (Is there any gain or loss on the steep cliff?) A: Glad to meet a good opportunity, it's good to give it a push. (Glad to meet a convenient opportunity, it's good to give it a push.)
Q: What is the eye that does not sleep? (What is the eye that does not sleep?) A: I couldn't open it in the middle of the night last night. (I couldn't open it in the middle of the night last night.)
Q: What is a secret room? (What is a secret room?) A: The thatched hut faces the main road. (The thatched hut faces the main road.) Said: Who is the person in the secret room? (Who is the person in the secret room?) A: No one has knocked on the door for countless eons. (No one has knocked on the door for countless eons.)
Q: What is it like when the stars surround the moon? (What is it like when the stars surround the moon?) A: They reflect each other but do not merge. (They reflect each other but do not merge.)
Chan Master Dayang Jian of Yingzhou (Yingzhou Dayang Jian Chanshi) (Successor of Lingquan Ren (Lingquan Ren), transmitted the lamp from Baizhang Chao (Baizhang Chao))
A monk asked: What is the profound旨 (Zhi)? (What is the profound meaning?) Said: Money is hung on the wall. (Money is hung on the wall.)
Q: What is a formless Bodhimanda? (What is a formless Bodhimanda?) A: Do not sit under the Bodhi tree, and are too lazy to travel to the Snow Mountains. (Do not sit under the Bodhi tree, and are too lazy to travel to the Snow Mountains.)
Chan Master Liangya of Fuyan in Tanzhou (Tanzhou Fuyan Liangya Chanshi) (Successor of Dongshan (Dongshan))
【English Translation】 English version: Q: What is the point of agreement between learners? (What is the point where those who study Buddhism understand each other's minds?) A: A square peg in a round hole. (Trying to force a square peg into a round hole.) Q: When ordinary people are sick, a doctor can cure them. But if the doctor is sick, who will cure them? The master held out his hand and said: Examine me. (The Chan master held out his hand and said: Diagnose me.) Said: I don't know how. (Said: I don't know how.) Said: Mount Sumeru (Mount Sumeru) is made into medicine in vain, and the four seas are made into soup in vain. Q: What is the most secluded and pleasant place for a monk? (What is the most secluded and pleasant place for a monk?) A: With auspicious grass as a felt, one does not feel the autumn. (Using auspicious grass as a felt, one does not feel the chill of autumn.) Q: The path to higher realms is not transmitted by the thousands of sages. Will the abbot still transmit it? (The path to a higher realm is not transmitted by the sages of the past. Will you, Abbot, still transmit it?) A: An iron ball suddenly blocks the mouth, and it is difficult to find someone who can swallow it. (An iron ball suddenly blocks the mouth, and it is difficult to find someone who can swallow it.) Q: What is a guest among guests? (What is a guest among guests?) A: A prodigal has no family property, and drifts like tumbleweed, not knowing how many years have passed. (A prodigal has no family property, and drifts like tumbleweed, not knowing how many years have passed.) Said: What is the host among guests? (What is the host among guests?) A: A thatched house hangs a beaded curtain. (A thatched house hangs a beaded curtain.) Said: What is the guest among hosts? (What is the guest among hosts?) A: The dragon tower is covered with grass mats. (The emperor's tower is covered with grass mats.) Said: What is the host among hosts? (What is the host among hosts?) A: Although the crown prince is the legitimate heir, he cannot easily see the face of Emperor Yao. (Although the crown prince is the legitimate heir, he cannot easily see the face of Emperor Yao.) Q: What is the matter of not being confused? (What is the matter of being clear and awake?) A: In the middle of the night, without lamps or candles, the family letter can be read clearly. (In the middle of the night, without lamps or candles, the family letter can be read clearly.) Q: How is it that a noble son is born in a humble family? (How is it that a noble son is born in a humble family?) A: The monk's robe cannot cover itself. (Wearing a monk's robe but unable to cover oneself.) Q: The essence is subtle and profound, why do people not understand it now? (The essence is subtle and profound, why do people not understand it now?) A: Four feet on the ground, heaven and earth are dark. (Four feet on the ground, heaven and earth are dark.) Q: There is a virgin who has never been married, but has a son. What is his surname? (There is a virgin who has never been married, but has a son. What is his surname?) A: The clothes are accidentally torn, and there are no traces of people outside the door. (The clothes are accidentally torn, and there are no traces of people outside the door.) Q: Is there any gain or loss on the steep cliff? (Is there any gain or loss on the steep cliff?) A: Glad to meet a good opportunity, it's good to give it a push. (Glad to meet a convenient opportunity, it's good to give it a push.) Q: What is the eye that does not sleep? (What is the eye that does not sleep?) A: I couldn't open it in the middle of the night last night. (I couldn't open it in the middle of the night last night.) Q: What is a secret room? (What is a secret room?) A: The thatched hut faces the main road. (The thatched hut faces the main road.) Said: Who is the person in the secret room? (Who is the person in the secret room?) A: No one has knocked on the door for countless eons. (No one has knocked on the door for countless eons.) Q: What is it like when the stars surround the moon? (What is it like when the stars surround the moon?) A: They reflect each other but do not merge. (They reflect each other but do not merge.) Chan Master Dayang Jian of Yingzhou (Yingzhou Dayang Jian Chanshi) (Successor of Lingquan Ren (Lingquan Ren), transmitted the lamp from Baizhang Chao (Baizhang Chao)) A monk asked: What is the profound旨 (Zhi)? (What is the profound meaning?) Said: Money is hung on the wall. (Money is hung on the wall.) Q: What is a formless Bodhimanda? (What is a formless Bodhimanda?) A: Do not sit under the Bodhi tree, and are too lazy to travel to the Snow Mountains. (Do not sit under the Bodhi tree, and are too lazy to travel to the Snow Mountains.) Chan Master Liangya of Fuyan in Tanzhou (Tanzhou Fuyan Liangya Chanshi) (Successor of Dongshan (Dongshan))
初)
居洞山第一座。山參次。僧出問。如何是佛。山答曰。麻三斤。參罷。山至寮謂師曰。我今日答這僧話得么。云。恰值某淨髮。山曰。你元來作這去就。拂袖便出。師云。這老漢將謂我明他這話頭不得。因作偈呈之。曰。五彩盡牛頭。黃金為點額。春晴二三月。農人皆取則。寒食賀新正。鐵錢三五百。山見。深肯之(大惠武庫中誤引此頌為洞山初和尚作。後人又誤認初和尚麻三斤為價和尚麻三斤為價和尚語。二俱訛舛。蓋雪竇頌古舉語中但曰洞山故也)。住福嚴日。 僧問。如何是和尚家風。曰。入門便見。 問。如何是佛。曰。臂長衫袖短。
吉州西峰祥符圓凈云豁禪師(嗣清涼明或出雲居融下)
郡之永和曾氏子。幼棄儒為比丘。巡禮方外。發明己事。晚見清涼。出問。佛未出世時如何。曰。云遮海門樹。云。出世后如何。曰。擘破鐵圍山。于言下大悟。始蒙印可。歸住西峰之寶龍。云侶駢集。祥符二年。
真宗皇帝聞其名。遣中謁者 召至。訪問宗要。留上苑。經時冥坐不食。 上嘉異。賜號圓凈。既而辭歸。留之不可。乃聽。 珍錫甚隆皆不受。加侍者四人。命服．度弟子十人。以 詩寵其行。四年改寶龍。曰祥符。亦旌師之居也。嘗有問易中要旨者。師曰。夫神生於無形而
【現代漢語翻譯】 現代漢語譯本 初禪師（居於洞山的第一座寺廟）。洞山禪師參與禪修。一位僧人出來問道：『什麼是佛？』洞山禪師回答說：『麻三斤。』禪修結束后，洞山禪師到禪房問禪師說：『我今天回答這位僧人的話，說得對嗎？』禪師說：『恰好我今天剃頭。』洞山禪師說：『你原來是這樣理解的。』說完拂袖而去。禪師說：『這老頭以為我不明白他的話頭。』於是作了一首偈頌呈給他，說：『五彩都成了牛頭，黃金只用來點額頭。春光明媚的二三月，農人們都以此為準則。寒食節慶祝新年，鐵錢三五百。』洞山禪師看了，深表贊同（大慧武庫中錯誤地引用這首頌為洞山初和尚所作。後人又錯誤地認為初和尚的『麻三斤』是價和尚的『麻三斤』。這兩種說法都是錯誤的。因為雪竇頌古舉語中只說是洞山）。住在福嚴寺時，一位僧人問道：『什麼是和尚的家風？』禪師說：『入門便見。』問道：『什麼是佛？』禪師說：『臂長衫袖短。』
吉州西峰祥符圓凈云豁禪師（師承清涼明禪師，或出自云居融禪師門下）
是郡里永和曾氏的兒子。年幼時放棄儒學出家為比丘。四處巡遊參訪，領悟了自己的本性。晚年拜見清涼禪師，問道：『佛未出世時是什麼樣的？』清涼禪師回答說：『云遮海門樹。』僧人又問：『出世后是什麼樣的？』清涼禪師回答說：『擘破鐵圍山。』僧人當即大悟，才得到清涼禪師的認可。之後回到西峰的寶龍寺居住，前來參學的僧侶眾多。祥符二年，
真宗皇帝聽說了他的名聲，派遣中謁者召他入宮，詢問佛法要義。禪師留在上苑，長時間靜坐不食。皇帝非常讚賞他的奇異之處，賜號『圓凈』。之後禪師請求返回寺廟，皇帝沒有答應，最終還是聽從了他的意願。皇帝賞賜了許多珍寶，禪師都沒有接受。皇帝又加派了四名侍者，賜予命服，並允許他度化十名弟子，還作詩讚揚他的德行。祥符四年，將寶龍寺改名為祥符寺，以此來表彰禪師的居所。曾經有人問他《易經》中的要旨，禪師說：『神產生於無形之中，而』
【English Translation】 English version Chu Zen Master (resided at the first seat of Dongshan Monastery). Dongshan participated in Zen practice. A monk came out and asked: 'What is Buddha?' Dongshan answered: 'Three pounds of flax.' After the Zen practice, Dongshan went to the abbot's room and asked the Zen Master: 'Was my answer to that monk today correct?' The Zen Master said: 'It just so happens that I shaved my head today.' Dongshan said: 'So that's how you understand it.' With that, he flicked his sleeves and left. The Zen Master said: 'This old man thinks I don't understand his point.' So he composed a verse and presented it, saying: 'Five colors all become a bull's head, gold is only used to dot the forehead. In the bright spring of February and March, farmers all take this as their standard. The Cold Food Festival celebrates the New Year, with three to five hundred iron coins.' Dongshan saw it and deeply agreed (in the Great Wisdom Treasury, this verse is mistakenly attributed to Dongshan Chu Zen Master. Later, people mistakenly thought that Chu Zen Master's 'three pounds of flax' was the same as Jia Zen Master's 'three pounds of flax.' Both of these statements are incorrect. Because in Xuedou's ancient verses and sayings, it only says Dongshan). While residing at Fuyan Temple, a monk asked: 'What is the abbot's family style?' The Zen Master said: 'You see it as soon as you enter the gate.' Asked: 'What is Buddha?' The Zen Master said: 'Long arms and short sleeves.'
Zen Master Yuanjing Yunhuo of Xiangfu, Xifeng, Jizhou (a successor of Qingliang Ming or from the lineage of Yunju Rong)
Was the son of the Zeng family of Yonghe in the prefecture. He abandoned Confucianism at a young age to become a Bhikshu. He traveled around visiting teachers, and realized his own nature. In his later years, he visited Zen Master Qingliang and asked: 'What was it like before the Buddha appeared in the world?' Qingliang Zen Master replied: 'Clouds cover the sea gate tree.' The monk then asked: 'What is it like after he appeared in the world?' Qingliang Zen Master replied: 'Split open Mount Iron Ring.' The monk immediately had a great enlightenment and was then approved by Qingliang Zen Master. Afterwards, he returned to Baolong Temple in Xifeng to reside, and many monks came to study with him. In the second year of Xiangfu,
Emperor Zhenzong heard of his reputation and sent a middle-ranking attendant to summon him to the palace to inquire about the essentials of Buddhism. The Zen Master stayed in the imperial garden, sitting in meditation for a long time without eating. The Emperor greatly admired his extraordinary qualities and bestowed upon him the title 'Yuanjing'. Afterwards, the Zen Master requested to return to the temple, but the Emperor did not agree, and eventually complied with his wishes. The Emperor bestowed many treasures, but the Zen Master did not accept them. The Emperor also assigned four attendants, bestowed official robes, and allowed him to ordain ten disciples, and also wrote a poem praising his virtue. In the fourth year of Xiangfu, Baolong Temple was renamed Xiangfu Temple, in order to commend the Zen Master's residence. Someone once asked him about the essentials of the Book of Changes, and the Zen Master said: 'Spirit arises from the formless, and'
成於有形。從有以至於無。然後能合乎妙圓正覺之道。故自四十九衍。以至於萬有一千五百二十。以窮天下之理。以盡天下之性。不異吾聖人之教也。師示寂之夜。鳴鼓告眾。仍說偈曰。天不高。地不厚。自是時人覷不透。但看臘月二十五。依舊面南看北斗。暝然而逝。茶毗。獲設利五色者無數。合靈骨為塔焉。壽七十有七。臘五十。
懷安軍雲頂德敷禪師(嗣護國遠)
嘗問護國。直截根源佛所印。摘葉尋枝我不能時如何。曰。罷攀雲樹三秋果。休弄碧潭孤月輪。師乃頓釋所疑。遂返雲頂。眾請住持。成都帥請就衙升座。時有樂營使禮拜起。回顧階前下馬臺云。一口吸盡西江水凈且置。請和尚吞卻階前下馬臺。師展兩手。唱曰。細抹將來。營使猛省。
潭州北禪懷感禪師(嗣石門徹)
僧問。如何是諸聖為人底句。曰。紅輪輝萬戶。光燭本無心。 問。師唱誰家曲。曰。石戶不留心。洞玄通妙的。 問。如何是佛。曰。尺短寸長。
襄陽府石門紹遠禪師(嗣石門徹)
僧問。四方八面來時如何。曰。赤腳波斯鼻嗅天。 問。如何是祖師西來意。曰。石牛攔古路。木馬驟高樓。
鳳翔府青峰義誠禪師(嗣石門徹)
僧問。三際不生是何人境界。曰。白雪連雪岳。明
月混漁鉤。云。未審向上更有事也無。曰。有。云。如何是向上事。曰。靈光爍破琉璃色。大地明來絕點痕。 問。如何是青峰家風。曰。向火吃甜瓜。
筠首座者(嗣石門徹)
太原人也。自至石門。逾三十年。叢林慕之。有僧請喫茶次。乃問。如何是首座為人一著子。曰。適來猶記得。云。郎今又如何。曰。好生點茶來。一日。荷鋤入園。僧問。三身中。那一身去作務。師拄鋤而立。僧曰。莫便當也無。師𢹂鋤便行。
襄陽府石門聦禪師(嗣大陽堅)
僧問。大陽遷化向甚麼處去。曰。騎牛不戴帽。正坐不偏行。
潭州神鼎洪諲禪師(嗣首山念)
族扈氏。襄水人也。自遊方。一衲以度寒暑。嘗與數耆宿至襄沔間。有僧舉論宗乘頗博捷。會飯於野店中而論說不已。師謂曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色是甚麼人語。云。法眼偈也。曰。其義如何。云。唯心故。根境不相到。唯識故。聲色樅然。曰。舌味是根境否。云。是。師以箸筴菜置口中。含胡而言曰。何謂相入耶。一座驚顧。莫能加答。師曰。路途之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王不怕多語。僧拱而退。后返長沙。隱於衡岳三生藏。有湘陰豪貴來游福嚴。即師之室。見
【現代漢語翻譯】 現代漢語譯本 月混漁鉤（禪宗術語，指不落言詮，直指人心）。云：『不知向上還有什麼事嗎？』 曰：『有。』 云：『如何是向上事？』 曰：『靈光爍破琉璃色，大地明來絕點痕。』（意指超越一切表象，直達本源的境界）問：『如何是青峰家風？』 曰：『向火吃甜瓜。』（比喻在逆境中也能體會到真味）
筠首座（禪師的尊稱，這裡指筠禪師）(嗣石門徹)
太原人。自從來到石門，超過三十年。叢林中人都仰慕他。有僧人請他喫茶時，便問：『如何是首座為人的一著子？』 曰：『適來猶記得。』 云：『如今又如何？』 曰：『好生點茶來。』（意指當下即是，無需外求）一日，扛著鋤頭進入園中。僧人問：『三身（佛的三種化身：法身、報身、應身）中，哪一身去作務？』 師拄著鋤頭站立。僧人曰：『莫非就是這樣？』 師扛著鋤頭便走。
襄陽府石門聦禪師(嗣大陽堅)
僧人問：『大陽遷化（去世）後向什麼地方去了？』 曰：『騎牛不戴帽，正坐不偏行。』（比喻自由自在，不拘一格）
潭州神鼎洪諲禪師(嗣首山念)
族姓扈，襄水人。自從遊方以來，一件衲衣度過寒暑。曾經與幾位年長的僧人到襄沔一帶。有僧人引經據典，談論宗乘，頗為博學敏捷。恰逢在野店中吃飯，那僧人還在不停地說。禪師說：『三界唯心，萬法唯識。唯識唯心，眼聲耳色是什麼人語？』 云：『法眼（法眼文益禪師）的偈語。』 曰：『其義如何？』 云：『唯心故，根境不相到。唯識故，聲色樅然。』 曰：『舌味是根境否？』 云：『是。』 禪師用筷子夾菜放到口中，含糊地說：『何謂相入耶？』 一座人都驚愕地看著他，沒有人能夠回答。禪師說：『路途之樂，終未到家。見解入微，不名見道。參須實參，悟須實悟。閻羅大王不怕多語。』 僧人拱手退下。後來返回長沙，隱居在衡岳三生藏。有湘陰的富豪來游福嚴，拜訪禪師的住所，見到...
【English Translation】 English version Yue Hun Yu Gou (a Chan Buddhist term, referring to directly pointing to the mind without relying on words). Someone asked: 'I don't know if there is anything beyond this?' The master said: 'Yes.' The person asked: 'What is the matter beyond this?' The master said: 'The spiritual light shatters the color of lapis lazuli, and the great earth is bright, leaving no trace.' (Meaning to transcend all appearances and directly reach the source) Asked: 'What is the family style of Qingfeng?' The master said: 'Eating sweet melon by the fire.' (A metaphor for experiencing true flavor even in adversity)
Head Monk Yun (an honorific title for a Chan master, here referring to Chan Master Yun) (Successor of Shimen Che)
He was from Taiyuan. Since arriving at Shimen, it had been more than thirty years. People in the monastic community admired him. A monk asked him while drinking tea: 'What is the Head Monk's one move for the sake of others?' The master said: 'I still remember it.' The monk said: 'What about now?' The master said: 'Serve the tea well.' (Meaning the present moment is it, no need to seek externally) One day, he entered the garden carrying a hoe. A monk asked: 'Which of the three bodies (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) is doing the work?' The master stood leaning on the hoe. The monk said: 'Is that it?' The master carried the hoe and left.
Chan Master Cong of Shimen in Xiangyang Prefecture (Successor of Dayang Jian)
A monk asked: 'Where did Dayang go after his passing?' The master said: 'Riding an ox without a hat, sitting upright without leaning.' (A metaphor for being free and unrestrained, unconventional)
Chan Master Hongyin of Shending in Tanzhou (Successor of Shoushan Nian)
His family name was Hu, and he was from Xiangshui. Since traveling around, he had spent the cold and heat with a single kasaya. He once went to the Xiangmian area with several elderly monks. A monk quoted scriptures and discussed the teachings, being quite knowledgeable and quick-witted. Coincidentally, they were eating in a roadside shop, and the monk kept talking. The Chan master said: 'The three realms are only mind, and all dharmas are only consciousness. Only consciousness, only mind, whose words are eye-sound, ear-color?' The monk said: 'It is a verse by Fayan (Chan Master Fayan Wenyi).' The master said: 'What is its meaning?' The monk said: 'Because of only mind, the roots and objects do not reach each other. Because of only consciousness, sounds and colors are abundant.' The master said: 'Is tongue-taste a root and object?' The monk said: 'Yes.' The Chan master picked up a vegetable with chopsticks and put it in his mouth, saying vaguely: 'What is meant by entering each other?' Everyone looked at him in astonishment, and no one could answer. The Chan master said: 'The joy of the journey is not yet home. Subtle understanding is not called seeing the Way. Practice must be real practice, and enlightenment must be real enlightenment. King Yama is not afraid of many words.' The monk bowed and retreated. Later, he returned to Changsha and lived in seclusion in the Sansheng Cave of Mount Heng. A wealthy man from Xiangyin came to visit Fuyan and visited the Chan master's residence, seeing...
其氣貌閑靜。一缽掛壁。余無長物。傾愛之。遂拜跪請曰。神鼎乃我家植福之地。久乏宗匠。愿師俱往。何如。師笑而諾之。即以己馬負師。至十年始成叢席。一朽床為說法座。其甘枯淡無比。又以德臘俱高。諸方尊仰之如古趙州。 上堂。舉。洞山云。貪嗔癡。太無知。賴我今朝識得伊。行便打。坐便捶。分付心王子細推。無量劫來不解脫。問汝三人知不知。師曰。古人恁么道。神鼎即不然。貪嗔癡。實無知。十二時中任從伊。行即往。坐即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。 上堂。舉。古龍牙頌曰(一云金峰)。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。師曰。神鼎即不恁么。學道如鉆火。逢煙即便休。莫待金星現。燒腳又燒頭。且道神鼎恁么道。為當違古人。順古人。別有道理。汝道恁么去底人好。恁么來底人好。到這裡。須具衲僧眼始得。莫受人瞞。珍重。 上堂。風不鳴條。雨不破塊即且止。作么生打得個翻車觔斗到梵大去。若有。出來作個伎倆。有么。莫教帝釋惡發。後有僧入室云。某甲當時出來左轉一轉便歸眾。師曰。莫教帝釋惡發又作么生。云。知恩者少。負恩者多。曰。筑著鼻孔。 僧問。魚鼓未鳴時如何。曰。看天看地。云。鳴后如何。曰。捧缽上堂。 問。
【現代漢語翻譯】 現代漢語譯本：他氣度安詳平靜，一個缽掛在墻上，再沒有多餘的物品。我非常敬佩他，於是跪拜請求說：『神鼎山（地名，寓意此處是神聖的鼎）乃是我家植福的地方，長久以來缺乏德高望重的宗師。希望師父能一同前往，您意下如何？』禪師笑著答應了。我立即用自己的馬馱著禪師，直到十年後才建成寺院。用一張破舊的床作為說法的高座，生活清苦平淡到了極點。又因為禪師的德行和僧臘都高，各方人士都像尊敬古代的趙州禪師一樣尊敬他。
上堂說法時，禪師引用洞山禪師的話說：『貪婪、嗔恨、愚癡，真是太無知了。幸好我今天認識了它們。行動時就打，靜坐時就捶，交給心王仔細推究。無量劫以來不得解脫，問你們三人知道不知道？』禪師說：『古人這樣說，神鼎山的我就不這樣說。貪婪、嗔恨、愚癡，實在無知。十二時辰之中任憑它們。行動時就跟隨，靜坐時也跟隨，交給心王打算做什麼？無量劫以來本來就解脫了，何須再問知道不知道？』
上堂說法時，禪師引用古龍牙禪師的偈頌說（一說金峰禪師）：『學道如同鉆木取火，遇到煙氣還不能停止。直到金星出現，回家才算到了盡頭。』禪師說：『神鼎山的我就不這樣說。學道如同鉆木取火，遇到煙氣就立即停止。不要等到金星出現，燒了腳又燒了頭。』那麼，神鼎山的我這樣說，是違背了古人，順應了古人，還是另有道理？你們說這樣去的人好，還是那樣來的人好？到了這裡，必須具備衲僧的眼力才行。不要被人欺騙。珍重。』
上堂說法時，『風不吹動樹枝，雨不打破土塊』就暫且停止。怎樣才能打個翻車觔斗到梵天去？如果有人能做到，出來表演一下。有沒有？不要讓帝釋天發怒。後來有個僧人進入禪房說：『我當時出來向左轉一圈就回到大眾中。』禪師說：『不要讓帝釋天發怒又該怎麼辦？』僧人說：『知恩的人少，負恩的人多。』禪師說：『撞到鼻孔了。』
有僧人問：『魚鼓還沒敲響的時候怎麼樣？』禪師說：『看天看地。』僧人說：『敲響之後怎麼樣？』禪師說：『捧著缽上堂。』
僧人問：
【English Translation】 English version: His demeanor was leisurely and serene. A single bowl hung on the wall, and he possessed nothing else of value. I deeply admired him, and so I knelt and pleaded, saying, 'Mount Shending (place name, implying this is a sacred cauldron) is the place where my family plants blessings. For a long time, it has lacked a venerable master. I hope that you, Master, will come with me. What do you think?' The Chan master smiled and agreed. I immediately used my own horse to carry the master, and it was not until ten years later that the monastery was completed. A dilapidated bed served as the high seat for delivering the Dharma, and life was incomparably simple and plain. Moreover, because the master's virtue and monastic age were both high, people from all directions revered him as they revered the ancient Chan Master Zhaozhou.
When ascending the hall to preach, the Chan master quoted Chan Master Dongshan, saying, 'Greed, anger, and delusion are truly ignorant. Fortunately, I recognize them today. When acting, strike them; when sitting, beat them; entrust them to the mind-king to investigate carefully. For countless kalpas, one has not been liberated. I ask you three, do you know or not?' The Chan master said, 'The ancients said it that way, but I, from Mount Shending, do not say it that way. Greed, anger, and delusion are truly ignorant. In the twelve periods of the day, let them be. When acting, follow them; when sitting, also follow them. Entrusting them to the mind-king, what do you intend to do? For countless kalpas, one has been liberated from the beginning. Why ask whether one knows or not?'
When ascending the hall to preach, the Chan master quoted the verse of the ancient Chan Master Longya (or Chan Master Jinfeng): 'Studying the Way is like drilling wood for fire; one cannot stop when encountering smoke. Only when the Venus star appears can one say that one has reached home.' The Chan master said, 'I, from Mount Shending, do not say it that way. Studying the Way is like drilling wood for fire; one should stop immediately when encountering smoke. Do not wait for the Venus star to appear, burning your feet and burning your head.' So, I, from Mount Shending, say it this way. Am I going against the ancients, complying with the ancients, or is there another reason? You say, is it better for those who go that way or those who come this way? When you get here, you must have the eye of a monastic. Do not be deceived. Treasure this.'
When ascending the hall to preach, 'When the wind does not stir the branches and the rain does not break the clods of earth,' then stop for the time being. How can one somersault to the Brahma heaven? If anyone can do it, come out and perform. Is there anyone? Do not let the Lord Indra become angry. Later, a monk entered the meditation room and said, 'I came out at that time, turned left once, and returned to the assembly.' The Chan master said, 'What should be done so that the Lord Indra does not become angry?' The monk said, 'Few are grateful, many are ungrateful.' The Chan master said, 'You've bumped your nose.'
A monk asked, 'What is it like when the fish drum has not yet sounded?' The Chan master said, 'Look at the sky, look at the earth.' The monk said, 'What is it like after it has sounded?' The Chan master said, 'Holding the bowl, ascend the hall.'
A monk asked:
輪迴六道底人畢竟如何。曰。不願成佛。云。為甚麼不願成佛。曰。佛亦不究竟。云。請師一言。曰。昨日猶記得。今朝話無門。 問。疋馬單槍時如何。曰。神鼎打退鼓。云。畢竟事如何。曰。想你不是這手腳。 問。撥塵見佛時如何。曰。佛亦是塵。問。如何是和尚家風。曰。飢不擇食。 問。殺父殺母。佛前懺悔。殺佛殺祖。向甚處懺悔。曰。水長船高。問。布以七凈華。浴此無垢人。既是無垢人。為甚麼卻浴。曰。清凈亦不立。
劍門慈雲重謐禪師(嗣首山念)
僧問。如何是和尚家風。師豎起拂子。僧云。究竟如何。曰。煎茶煮水。云。好日多同。曰。休更忉忉。 問。如何是祖師西來意。曰。紅輪輝萬戶。綠水繞青山。
鎮江府金山瑞新禪師(嗣福昌善)
后住天聖。 上堂曰。德山一棒。當甚麼英雄。金山只重他解偷楚號而斫楚營。臨濟一喝。當甚麼嘍啰。金山只重他奪賊刀殺賊。自余天下老和尚並是攻墻割壁都市白。拈動便納敗闕。且未見一個是盜狐白裘底手腳。金山恁么剖判。諸方聞得。無不努唇胖觜。何也。如今即是覺苑含春風習習。菩提樹上華蔟簇。豈知迦葉有宗風。盡把玄微為眼目。致使金山這裡土曠人稀。相逢者少。然性已習成。難為改革。金山乍可凍殺餓殺。
【現代漢語翻譯】 現代漢語譯本 問：輪迴六道中的人究竟是怎樣的？ 答：他們不願成佛。 問：為什麼不願成佛？ 答：成佛也不是究竟的。 問：請老師說一句。 答：昨天還記得，今天卻無從說起。
問：單人匹馬的時候如何？ 答：神鼎也打退堂鼓。 問：究竟是怎麼回事？ 答：我看你不是這塊料。
問：撥開塵土見到佛的時候如何？ 答：佛也是塵土。 問：什麼是和尚的家風？ 答：飢不擇食。
問：殺了父親母親，在佛前懺悔；殺了佛，殺了祖師，向哪裡懺悔？ 答：水漲船高。 問：用七凈華來沐浴這無垢之人，既然是無垢之人，為什麼還要沐浴？ 答：清凈也不成立。
劍門慈雲重謐禪師（繼承首山唸的法脈）
僧人問：什麼是和尚的家風？ 禪師豎起拂塵。 僧人問：究竟如何？ 答：煎茶煮水。 問：好日子大家一起過。 答：不要再嘮叨了。 問：什麼是祖師西來的真意？ 答：紅色的太陽照耀著千家萬戶，碧綠的流水環繞著青山。
鎮江府金山瑞新禪師（繼承福昌善的法脈）
後來住在天聖寺。 上堂開示說：德山（Deshan）的一棒，算什麼英雄？金山（Jinshan）只看重他懂得偷襲楚軍的旗號而攻打楚營。臨濟（Linji）的一喝，算什麼嘍啰？金山只看重他奪取賊人的刀來殺賊。其餘天下的老和尚都是些攻墻割壁、都市裡的庸才，一動就露出敗相。還沒見過一個是能盜取狐白裘的高手。金山這樣剖析，各方聽了，沒有不撅嘴斜眼的。為什麼呢？現在正是覺苑（Jueyuan）充滿春風，習習吹拂，菩提樹（Bodhi tree）上花朵簇簇。哪裡知道迦葉（Kasyapa）有宗風，完全把玄妙的道理作為眼目。以致金山這裡地廣人稀，很少遇到同道。然而習性已經養成，難以改變。金山寧可凍死餓死。
【English Translation】 English version Question: What are beings in the Six Realms of Rebirth ultimately like? Answer: They are unwilling to become Buddhas. Question: Why are they unwilling to become Buddhas? Answer: Becoming a Buddha is also not ultimate. Question: Please, Master, say a word. Answer: I still remember yesterday, but today there's no way to speak of it.
Question: What is it like when one is alone, a single horse and spear? Answer: Even the divine cauldron retreats. Question: What is the ultimate matter? Answer: I don't think you have the skill for this.
Question: What is it like when one sees the Buddha after clearing away the dust? Answer: The Buddha is also dust. Question: What is the family style of the monks? Answer: When hungry, one doesn't choose food.
Question: If one kills one's father and mother, one can repent before the Buddha. But if one kills the Buddha and kills the Patriarch, where can one repent? Answer: As the water rises, so does the boat. Question: Use the Seven Pure Flowers to bathe this stainless person. Since they are stainless, why bathe them? Answer: Even purity cannot be established.
Zen Master Chongmi of Ciyun Temple in Jianmen (Successor of Nian of Shoushan)
A monk asked: What is the family style of the Abbot? The Master raised his whisk. The monk said: What is it ultimately? He replied: Boiling tea and cooking water. He asked: Good days are often shared. He replied: Stop chattering. Question: What is the meaning of the Patriarch's coming from the West? Answer: The red sun shines on ten thousand households, green waters surround the green mountains.
Zen Master Ruixin of Jinshan Temple in Zhenjiang Prefecture (Successor of Shan of Fuchang)
Later resided at Tiansheng Temple. He ascended the Dharma hall and said: Deshan's (德山) stick, what kind of hero is that? Jinshan (金山) only values his understanding of how to steal the Chu army's banners and attack their camp. Linji's (臨濟) shout, what kind of lackey is that? Jinshan only values his seizing the thief's knife to kill the thief. All the other old monks in the world are just wall-attackers and wall-splitters, urban mediocrities, who reveal their defeat with every move. I haven't seen a single one who is skilled at stealing a fox-fur coat. Jinshan's analysis like this causes everyone to pout and grimace. Why? Right now, the Jueyuan (覺苑) is full of spring breezes, gently blowing, and the Bodhi tree (菩提樹) is covered in clusters of flowers. How could they know that Kasyapa (迦葉) has a lineage style, completely taking the profound principles as their eyes. This has led to Jinshan being sparsely populated, with few like-minded people. However, habits have already formed and are difficult to change. Jinshan would rather freeze to death or starve to death.
終不肯著他鶻臭布衫。以所為善知識者。擘金鎖于病猿。碎衣珠于醉客。尚未免止濼棲蘆。不可向葛藤社裡說心說性。說玄說妙去也。金山終不事悠悠。一言道合死即休。大鵬展翅蓋十洲。籬邊之物鳴啾啾。 上堂。世間所貴者。和氏之璧．隋侯之珠。天聖喚作驢屎馬糞。出世間所貴者。真如解脫．菩提涅槃。天聖喚作𡱰沸碗鳴。且道恁么說話落在甚麼處。故不是取捨心重。信邪倒見。諸人要知么。猛虎不顧凡上肉。洪爐豈鑄囊中錐。 僧問。吾有大患。為吾有身。父母未生。未審此身在甚麼處。曰。曠大劫來無處所。若論生滅盡成非。云。恁么則周遍十方。心不在一切處。曰。泥里撼樁。
廬山開先善暹禪師(嗣德山遠)
臨江人也。遍游師席。以明悟為志。依德山。日值山上堂。顧視大眾曰。師子顰伸。像王回顧。師猛省。因入室陳所見。山曰。子畢竟作么生會。師回顧云。後園驢吃草。山然之。后至雪竇。竇與語鋒投。喜其超邁。目曰海上橫行暹道者。遂命分座。四方英衲敬畏之。一日。舉令出世。師至夜。書二偈于壁。遁去。偈曰。不是無心繼祖燈。道慚未廁嶺南能。三更月下離雪竇。眷眷無言戀碧層。二十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。晚年。眾請滋甚。遂
【現代漢語翻譯】 現代漢語譯本 始終不肯穿他那沾染了鶻臭味的粗布衣衫。那些所謂的善知識，就像用金鎖束縛生病的猿猴，把貴重的衣珠丟給醉酒的客人一樣。仍然免不了像水鳥一樣棲息在淺灘蘆葦叢中。不可在那些糾纏不清的葛藤堆里談心說性，說玄說妙了。金山寺的我終究不做那些悠悠無為的事情，一句話說得投機，死也甘心。大鵬鳥展開翅膀可以覆蓋十個大洲，籬笆旁邊的小蟲卻在那裡鳴叫個不停。
上堂說法。世間人所看重的東西，比如和氏璧（hé shì zhī bì，比喻稀世珍寶）和隋侯珠（suí hóu zhī zhū，比喻珍貴的寶物），天聖禪師卻說它們是驢屎馬糞。出世間所看重的東西，比如真如解脫（zhēn rú jiě tuō，佛教術語，指認識到事物本來的真實面目，從而獲得解脫）、菩提涅槃（pú tí niè pán，佛教術語，指覺悟和寂滅的境界），天聖禪師卻說它們是攪動的沸水和碗的鳴響。那麼，這樣說話究竟落在了什麼地方呢？這並不是因為取捨之心太重，也不是因為相信邪說而顛倒了見解。你們想知道嗎？猛虎不會顧及凡人身上的肉，巨大的爐子難道會用來鑄造裝在口袋裡的小錐子嗎？
有僧人問：『我最大的憂患，就是因為我有這個身體。在父母未生我之前，不知道這個身體在哪裡？』天聖禪師回答說：『從曠遠的大劫以來，它都沒有固定的處所。如果從生滅的角度來談論，一切都成了虛妄。』僧人說：『這樣說來，它就周遍十方，而心卻不在任何一個地方了。』天聖禪師回答說：『你這是在泥里搖動木樁，白費力氣。』
廬山開先善暹禪師（lú shān kāi xiān shàn xiān chán shī）（師承德山遠（dé shān yuǎn））
是臨江人。他廣泛參訪各位禪師，以開悟為目標。依止德山禪師。有一天，德山禪師上堂說法，環顧大眾說：『獅子伸展身體，像王回顧。』善暹禪師猛然醒悟。於是進入方丈室陳述自己的見解。德山禪師問：『你到底是怎麼理解的？』善暹禪師回頭說：『後園的驢在吃草。』德山禪師認可了他的說法。後來他到了雪竇寺（xuě dòu sì），雪竇禪師與他談話，覺得他鋒芒畢露，非常欣賞他的超凡脫俗，稱他為『海上橫行暹道者』，於是命他分座說法。四方的英俊僧人都對他敬畏有加。有一天，雪竇禪師提出讓他住持一方。善暹禪師到了晚上，在墻上寫了兩首偈語，然後遁去。偈語說：『不是沒有心去繼承祖師的燈火，只是慚愧自己的道行還不能和嶺南的六祖慧能大師相比。三更半夜在月光下離開雪竇寺，戀戀不捨地望著那碧綠的山峰。二十多年來在四海之間，尋訪老師選擇朋友從不懈怠。今天來到了無心地，卻又被無心趕出了山門。』晚年的時候，大眾請他出山的心情更加迫切，於是他...
【English Translation】 English version He would never wear the coarse cloth shirt that smelled of falcon. Those so-called 'good teachers' are like binding a sick monkey with a golden chain, or throwing precious jewels to a drunken guest. They still can't avoid dwelling in the shallows like water birds among the reeds. You can't talk about the mind and nature, or discuss the mysterious and wonderful, in those tangled communities. I, of Jinshan Temple, will not engage in such idle pursuits. If one word aligns with my heart, I would die content. The roc spreads its wings to cover ten continents, while the creatures by the fence chirp incessantly.
Ascending the Dharma Hall: What the world values, such as the Jade Disc of He (hé shì zhī bì, a metaphor for a rare treasure) and the Pearl of Marquis Sui (suí hóu zhī zhū, a metaphor for a precious object), Tiānsheng calls donkey dung and horse manure. What the world beyond values, such as True Suchness Liberation (zhēn rú jiě tuō, Buddhist term, referring to recognizing the true nature of things and achieving liberation) and Bodhi Nirvana (pú tí niè pán, Buddhist term, referring to the state of enlightenment and extinction), Tiānsheng calls churning boiling water and the sound of a bowl. So, where does such talk lead? It's not because of a heavy heart of acceptance and rejection, nor is it because of believing in heresy and having inverted views. Do you want to know? A fierce tiger does not care for the flesh of ordinary people, and a great furnace would not be used to forge a small awl from a bag.
A monk asked: 'My greatest affliction is that I have this body. Before my parents gave birth to me, I don't know where this body was.' Tiānsheng replied: 'From vast kalpas ago, it has no fixed abode. If you talk about it from the perspective of arising and ceasing, everything becomes illusory.' The monk said: 'In that case, it pervades the ten directions, but the mind is not in any one place.' Tiānsheng replied: 'You are shaking a stake in the mud, wasting your effort.'
Chan Master Shànxiān of Kāixiān Temple on Mount Lu (lú shān kāi xiān shàn xiān chán shī) (Successor of Déshān Yuǎn (dé shān yuǎn))
Was a native of Linjiang. He widely visited various teachers, aiming for enlightenment. He relied on Déshān. One day, Déshān ascended the Dharma Hall and looked at the assembly, saying: 'The lion stretches its body, the elephant king looks back.' Shànxiān suddenly awakened. He then entered the abbot's room to present his understanding. Déshān asked: 'How do you ultimately understand it?' Shànxiān turned around and said: 'The donkey in the back garden is eating grass.' Déshān approved of his statement. Later, he went to Xuědòu Temple (xuě dòu sì). Xuědòu spoke with him and admired his sharp wit and extraordinary talent, calling him 'Shànxiān the Daoist who roams freely on the sea.' He then ordered him to share the seat and expound the Dharma. The outstanding monks from all directions respected and feared him. One day, Xuědòu proposed that he preside over a region. That night, Shànxiān wrote two verses on the wall and then disappeared. The verses said: 'It's not that I have no heart to inherit the ancestral lamp, but I am ashamed that my practice cannot compare to the Sixth Patriarch Huìnéng of Lingnan. In the middle of the night, under the moonlight, I leave Xuědòu Temple, reluctantly gazing at the green peaks. For more than twenty years, I have been traveling the world, seeking teachers and choosing friends without ever slacking. Today I have arrived at the land of no-mind, but I am driven out of the mountain by no-mind.' In his later years, the public's desire for him to come out of the mountain became even more urgent, so he...
闡法開先。以慰道俗之望。 上堂曰。德山先師道。落葉霜風。青黃間紅。爾也何也。片西片東。衲僧家謂之無味之譚。若雜揉不分。則一切渾成。若離披去也。則一彼一此。是以祖師道。不是風動。不是幡動。還有見祖師底么。於此未證。不惜眉毛為汝說破。但請孤運其照。各究其源。謂之落葉歸根。諸禪德。佛法事大。開先說得天華亂墜。于汝諸人分上著一點不得。何故。如人上山。各自努力。 僧問。師唱誰家曲。宗風嗣阿誰。曰。一月在天。 問。如何是祖師西來意。曰。洛陽城古。云。學人不會。曰。少室峰高。 問。年窮歲盡時如何。曰。依舊孟春猶寒。 問。雨雪連天。為甚麼孤峰露頂。曰。有甚遮掩處(其開堂語要具在續燈)。
濠州南禪聦禪師(嗣北禪感)
僧問。如何是大道根源。曰。云興當午夜。石虎叫連霄。
潭州道吾詮禪師(嗣石門遠)
僧問。達磨未來時如何。曰。番人不展陣。漢地沒胡蹤。云。來后如何。曰。八方歌道泰。一國賀無私。
鄧州廣濟方禪師(嗣石門遠)
僧問。如何是佛。曰。騎牛趁春草。背卻少年爺。 問。寶劍未磨時如何。曰。烏龜鹐黑豆。云。磨后如何。曰。庭柱掛燈籠。
嘉泰普燈錄卷第一
音釋
【現代漢語翻譯】 現代漢語譯本： 闡揚佛法，開啟先機，以慰藉僧侶和信眾的期望。主持上堂說法時說：『德山（Deshan）先師曾說，落葉在霜風中飄零，青色、黃色間雜著紅色。你們說這是什麼？一片向西，一片向東。禪僧們認為這是無聊的談論。如果混雜揉合不分，則一切渾然一體；如果離散拋棄，則成為一彼一此。』因此祖師說：『不是風動，不是幡動。』還有見到祖師的嗎？如果對此沒有證悟，我不惜眉毛也要為你們說破。但請各自獨立運用自己的覺照，各自探究其本源，這就是所謂的落葉歸根。各位禪德，佛法事大，開先（Kaixian）我說得天花亂墜，對你們諸位來說卻一點也用不上。為什麼呢？就像人爬山一樣，各自努力。 有僧人問：『請問禪師唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師回答：『一輪明月懸掛在天空。』 僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師回答：『洛陽城古老依舊。』僧人說：『學人不會。』禪師回答：『少室峰高聳入雲。』 僧人問：『年終歲盡時如何？』禪師回答：『依舊是孟春時節，寒意猶存。』 僧人問：『雨雪連綿不斷，為什麼孤峰卻能露出頂？』禪師回答：『有什麼可以遮掩的地方呢？』（其開堂說法的內容要完整地記錄在《續燈錄》中）。
濠州南禪聦禪師（Nanchuan Cong，嗣法于北禪感 Beichan Gan）
有僧人問：『如何是大道根源？』禪師回答：『烏雲在正午升起，石虎連聲吼叫響徹雲霄。』
潭州道吾詮禪師（Daowu Quan，嗣法于石門遠 Shimen Yuan）
有僧人問：『達磨（達磨 Bodhidharma）未來時如何？』禪師回答：『番人不擺開陣勢，漢地沒有胡人的軌跡。』僧人說：『來后如何？』禪師回答：『四面八方歌頌太平盛世，全國上下慶賀沒有偏私。』
鄧州廣濟方禪師（Guangji Fang，嗣法于石門遠 Shimen Yuan）
有僧人問：『如何是佛？』禪師回答：『騎著牛追趕春天的嫩草，背離了年輕的時光。』 僧人問：『寶劍未磨礪時如何？』禪師回答：『烏龜啃咬黑豆。』僧人說：『磨礪后如何？』禪師回答：『庭柱上掛著燈籠。』
《嘉泰普燈錄》卷第一
音釋
【English Translation】 English version: Expounding the Dharma and initiating the path, to comfort the hopes of monastics and laity. During the Dharma talk, the master said: 'The late master Deshan (Deshan) said, 'Falling leaves in the frosty wind, with green and yellow intermingled with red. What is this? One piece to the west, one piece to the east.' Chan monks consider this a tasteless discussion. If mixed and blended without distinction, then everything becomes a unified whole; if scattered and abandoned, then it becomes one there and one here.' Therefore, the patriarch said, 'It is not the wind moving, it is not the banner moving.' Is there anyone who has seen the patriarch? If you have not realized this, I will not hesitate to explain it to you, even at the cost of my eyebrows. But please independently use your own illumination and each investigate its source, which is called the falling leaves returning to their roots. Fellow Chan practitioners, the matter of the Buddha-dharma is great. Kaixian (Kaixian) speaks of heavenly flowers falling in disarray, but it is of no use to any of you. Why? It is like people climbing a mountain, each striving on their own.' A monk asked, 'Whose tune is the master singing? From whom does the lineage of the school inherit?' The master replied, 'A single moon hangs in the sky.' A monk asked, 'What is Bodhidharma's (Bodhidharma's intention in coming from the West)?' The master replied, 'The city of Luoyang remains ancient.' The monk said, 'This student does not understand.' The master replied, 'Mount Shaoshi is tall and towering.' A monk asked, 'What is it like at the end of the year?' The master replied, 'It is still early spring, and the cold remains.' A monk asked, 'With continuous rain and snow, why does the solitary peak reveal its summit?' The master replied, 'What is there to conceal?' (The content of his Dharma talks should be fully recorded in the 'Continued Records of the Lamp').
Chan Master Nanchuan Cong (Nanchuan Cong) of Haozhou, (Successor of Beichan Gan)
A monk asked, 'What is the root source of the Great Way?' The master replied, 'Dark clouds rise at midday, and stone tigers roar in succession, resounding through the sky.'
Chan Master Daowu Quan (Daowu Quan) of Tanzhou, (Successor of Shimen Yuan)
A monk asked, 'What was it like before Bodhidharma (Bodhidharma) came?' The master replied, 'Barbarians do not set up formations, and there are no traces of barbarians in the Han lands.' The monk said, 'What is it like after he came?' The master replied, 'All directions sing of peace and prosperity, and the whole country celebrates without partiality.'
Chan Master Guangji Fang (Guangji Fang) of Dengzhou, (Successor of Shimen Yuan)
A monk asked, 'What is Buddha?' The master replied, 'Riding an ox to chase the spring grass, turning one's back on youthful days.' A monk asked, 'What is it like when the precious sword is not yet sharpened?' The master replied, 'A turtle gnaws on black beans.' The monk said, 'What is it like after it is sharpened?' The master replied, 'A lantern hangs on the pillar of the courtyard.'
Jia Tai Pu Deng Lu, Volume 1
Phonetic Transcription and Explanation
喟丘愧切 抉一決切 粹子骨切 考與考同 核下革切 捃舉蘊切 摭音只 駙音附 揆巨癸切 鈇音府 鉞音越 籟音賴 趑音茲 趄千餘反 藁古老切 葉音攝下葉縣同 郢以並切 琛丑林切 暹音纖 濠音豪 讖楚禁切 蔑音滅 駭下揩切 掖音亦 勵音厲 赍箋西切 闃苦鵙切 屹魚乙切 雨主遇切 繒疾陵切 綏音雖 炫音縣 誄力水切 礿音藥 賻音附 熊音雄 壙苦謗切 謚音示 姬音基 磁音慈 滏扶雨切 靳音其 脅乞業切 廠齒雨切 眴音舜 瑫徒刀切 闡齒善切 礫音歷 伙音禍 謠音姚 甑子孕切 暢丑亮切 黮乙減切 娉匹正切 攢祖丸切 訛五禾切 舛尺兗切 駢蒲眠切 瞑莫定切 諲音因 扈音戶 沔音緉 樅音窗 筴音頰 胖蒲謗切 濼音歷 𡱰音篤 顰音訊 遁徒困切 糅女救切 鹐苦咸切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十世(臨濟六世)
汾陽善昭禪師法嗣
袁州南源慈明楚圓禪師
族李氏。全之清湘人。少為書生。年二十二。依城南湘山隱靜寺得度。其母有賢行。使之遊方。聞汾陽道望。往謁焉。陽顧而器之。經二年。未容入室
。見必罵詬。及所聞皆流俗鄙事。一夕。訴曰。自至法席。不蒙指示。歲月飄忽。己事未明。有失出家之利。語未卒。陽叱曰。是惡知識。敢禆販我。舉杖逐之。師擬伸救。陽忽掩其口。乃大悟。曰。是知臨濟道出常情(僧寶傳敘師見汾陽時。 朝廷方問罪河東。道路艱行。易服類廝養之語。以師行實訂之。乃生於雍熙丙戌。入滅于寶元己卯。河東平八年。而師始生。寂音失於討論矣)。服役七稔。去謁唐明嵩．神鼎諲．洞山聦。暨登楊．李二公之門。機語契投。於是法道大振。宜春守黃公宗且請開法南源。次遷道吾．石霜．福嚴．興化。都尉李侯遵勖奏 賜命服．徽號。 上堂日。若向言中取則。埋沒宗風。直饒句下精通。敢保此人未悟。所以山青水綠。雀噪鴉鳴。萬派同源。海云自異。未來諸佛。口似燈籠。過去諸佛。應病施方。現在諸佛。墮坑落塹。且不落凡聖一句作么生道。良久。曰。矢上加尖。 上堂。藥多病甚。網細魚稠。便下座。 上堂。道吾打鼓。四大部洲同參。拄杖橫也。挑括乾坤。缽盂轉也。覆卻恒沙世界。且問諸人向甚麼處安身立命。若也知得。北俱盧洲吃粥吃飯。若也不知。長連床上吃粥吃飯。 上堂。上來也。步步登高。下去也。通身無礙。所以道。有時先敲后唱。有時先唱后敲。有時敲
【現代漢語翻譯】 現代漢語譯本： （那人）一見到（南陽和尚）就必定謾罵指責。而且他所聽到的都是些庸俗鄙陋的事情。一天晚上，（那人）訴苦說：『自從來到您的門下，沒有得到您的指點，時間飛逝，自己的事情還沒有明白，白白失去了出家的好處。』話還沒說完，南陽和尚就呵斥道：『這是惡知識，竟敢幫助販賣我！』舉起禪杖驅趕他。南陽和尚要阻止（南陽和尚打那人），南陽和尚忽然摀住他的嘴，（那人）於是大徹大悟。（《僧寶傳》記載南陽和尚拜見汾陽善昭時，朝廷正問罪河東，道路艱難，（南陽和尚）改換服裝像僕人一樣。根據南陽和尚的生平來考訂這件事，（南陽和尚）生於雍熙丙戌年，圓寂于寶元己卯年。河東平定后八年，南陽和尚才出生。圓寂年份的記載有待商榷）。 （南陽和尚）服侍（汾陽善昭）七年，離開后拜訪了唐明嵩、神鼎諲、洞山聦，以及拜訪了楊億、李遵勖兩位官員。他們的言語很投機。於是南陽和尚的佛法大為興盛。宜春太守黃公宗邀請他到南源開法。之後又遷往道吾、石霜、福嚴、興化。都尉李遵勖上奏朝廷，賜予（南陽和尚）紫衣和徽號。 上堂說法時，（南陽和尚說）『如果向言語中尋求法則，就會埋沒宗門的風範。即使對語句精通，也不能保證這個人已經開悟。』所以山是青的，水是綠的，雀鳥鳴叫，烏鴉啼哭，萬條河流同出一源，海上的雲彩各自不同。未來的諸佛，嘴巴像燈籠一樣（不會說話）。過去的諸佛，根據不同的病癥施用不同的藥方。現在的諸佛，掉進坑裡。且不落入凡聖的任何一句，該怎麼說呢？』良久，（南陽和尚）說：『箭上加箭。』 上堂說法時，（南陽和尚說）『藥多了病就重，網眼細了魚就多。』說完就下座。 上堂說法時，（南陽和尚說）『道吾和尚打鼓，四大部洲一同參與。拄杖橫著，挑起整個天地。缽盂轉動，覆蓋了恒河沙數的世界。』且問各位，向什麼地方安身立命？如果知道，就在北俱盧洲吃粥吃飯。如果不知道，就在長連床上吃粥吃飯。 上堂說法時，（南陽和尚說）『上來，步步登高。下去，通身無礙。』所以說，『有時先敲后唱，有時先唱后敲，有時敲』
【English Translation】 English version: He would invariably scold and berate (Nanyang Heshang) upon seeing him. Moreover, all he heard were vulgar and base matters. One evening, (that person) complained, 'Since coming to your Dharma seat, I have not received your guidance. Time flies by, and my own affairs remain unclear, wasting the benefit of leaving home.' Before he could finish speaking, Yang (Nanyang Heshang) scolded, 'This is an evil friend, daring to assist in peddling me!' He raised his staff to drive him away. The master (another monk) intended to intervene, but Yang suddenly covered his mouth, and (that person) then had a great enlightenment. (The Biographies of Eminent Monks records that when Nanyang Heshang visited Fenyang Shanzhao, the court was questioning Hedong, and the roads were difficult. (Nanyang Heshang) changed his clothes to resemble a servant. Examining this matter based on Nanyang Heshang's life, (Nanyang Heshang) was born in the year of Bingxu during the Yongxi reign and passed away in the year of Jimao during the Baoyuan reign. Nanyang Heshang was born eight years after Hedong was pacified. The record of the year of his passing away is open to discussion.) (Nanyang Heshang) served (Fenyang Shanzhao) for seven years, and after leaving, he visited Tang Mingsong, Shending Yin, Dongshan Cong, as well as visiting the officials Yang Yi and Li Zunxu. Their words were very congenial. Thus, Nanyang Heshang's Dharma greatly flourished. The prefect of Yichun, Huang Gongzong, invited him to open the Dharma at Nanyuan. Later, he moved to Daowu, Shishuang, Fuyan, and Xinghua. The military commissioner Li Zunxu memorialized the court, and (Nanyang Heshang) was granted a purple robe and an honorary title. When ascending the hall to preach, (Nanyang Heshang) said, 'If you seek the law in words, you will bury the style of the sect. Even if you are proficient in sentences, you cannot guarantee that this person is enlightened.' Therefore, the mountains are green, the water is green, sparrows chirp, crows caw, ten thousand rivers come from the same source, and the clouds on the sea are different from each other. The future Buddhas have mouths like lanterns (cannot speak). The past Buddhas prescribe different remedies according to different illnesses. The present Buddhas fall into pits. Without falling into any sentence of the mundane or the sacred, how should it be said?' After a long silence, (Nanyang Heshang) said, 'Adding an arrow to an arrow.' When ascending the hall to preach, (Nanyang Heshang) said, 'Too much medicine makes the illness worse, and fine nets catch many fish.' After saying this, he descended from the seat. When ascending the hall to preach, (Nanyang Heshang) said, 'Daowu Heshang beats the drum, and the four great continents participate together. The staff is horizontal, carrying the entire universe. The alms bowl turns, covering the worlds of the Ganges River sands.' And I ask you all, where do you settle your body and life? If you know, then eat porridge and rice in Uttarakuru. If you don't know, then eat porridge and rice on the long benches. When ascending the hall to preach, (Nanyang Heshang) said, 'Coming up, step by step ascending. Going down, the whole body is unobstructed.' Therefore, it is said, 'Sometimes knocking before singing, sometimes singing before knocking, sometimes knocking'
唱同時。有時敲唱不同時。所以王登寶殿。野老謳歌。如今還有謳歌者么。良久。曰。木人雖舉手。石女不抬頭。咄。 上堂。法身無相。應物現形。豎起拄杖曰。這個是拄杖。阿那個是法身。這個葛藤且止。僧堂佛殿穿入汝等諸人鼻孔里去也。四大海水在汝頭上。海龍王在汝指甲下。汝等還覺么。若覺去。晝行三千。夜行八百。腳下煙生。頭上火起。若也不覺。饑來吃飯困來眠。卓拄杖。下座。 上堂。以拄杖擊禪床。召大眾曰。還聞么。不見道。一擊忘所知。更不假修持。諸方達道者。咸言上上機。香嚴恁么悟去。分明悟得如來禪。祖師禪未夢見在。且道祖師有甚麼長處。若向言中取則。誤賺後人。直饒棒下承當。辜負先聖。萬法本閑。唯人自鬧。所以山僧居福嚴。只見福嚴境界。晏起早眠。有時云生碧嶂。月落寒潭。音聲鳥飛鳴般若臺前。桫欏華香散祝融峰畔。把瘦筇。坐磐石。與五湖衲子時話玄微。灰頭土面住興化。只見興化家風。迎來送去。車馬駢闐。漁唱瀟湖。猿啼嶽麓。絲竹歌謠時時入耳。復與四海禪人日譚禪道。歲月都忘。且道居深山。住城郭。還有優劣也無。試道看。良久。曰。是處是彌勒。無門無善財。 僧問。如何是道。曰。踏著不嗔。云。如何是道中人。曰。胸䭾揹負。 問。如何是祖師西
【現代漢語翻譯】 現代漢語譯本 唱的時候一致，有時敲擊和唱不一致。所以王登上寶殿，鄉野老翁歌唱。如今還有歌唱的人嗎？（停頓）說：『木頭人雖然舉手，石頭女子卻不抬頭。』咄！（語氣詞，表示斥責）
上堂說法。法身沒有固定的相狀，隨著事物而顯現不同的形態。豎起拄杖說：『這個是拄杖，哪個是法身？』這個糾纏就此打住。僧堂佛殿穿入你們每個人的鼻孔里去了。四大海水在你們的頭上，海龍王在你們的指甲下。你們還覺察得到嗎？如果覺察得到，白天行走三千里，夜晚行走八百里，腳下生煙，頭上冒火。如果也不覺察，飢餓了就吃飯，睏倦了就睡覺。』放下拄杖，走下座位。
上堂說法。用拄杖敲擊禪床，召集大眾說：『聽見了嗎？』不是說：『一擊忘卻了所有的認知，更不需要任何修行。各地的開悟者，都說是上上根機。』香嚴（指香嚴智閑禪師）這樣開悟，分明是悟得了如來禪，祖師禪還沒夢見到呢。且說祖師有什麼長處？如果從言語中尋求法則，就誤導了後人。即使在棒喝下承擔，也辜負了先聖。萬法本來空閑，只是人們自己擾亂。所以山僧我住在福嚴（指福嚴寺），只看見福嚴的境界，晚起早睡，有時雲彩在碧綠的山峰間升起，月亮倒映在寒冷的深潭中。鳥兒在般若臺前飛鳴，桫欏花的香氣飄散在祝融峰畔。拿著瘦竹杖，坐在磐石上，與五湖的僧人談論玄妙的道理。灰頭土臉地住在興化（指興化寺），只看見興化的家風，迎來送往，車馬擁擠。漁夫在瀟湖歌唱，猿猴在嶽麓山啼叫，絲竹歌謠時時傳入耳中。又與四海的禪人每天談論禪道，忘記了歲月。且說住在深山，住在城郭，還有優劣之分嗎？試著說說看。（停頓）說：『到處都是彌勒（未來佛），沒有門也沒有善財（童子）。』
有僧人問：『什麼是道？』回答說：『踩著它也不會生氣。』（僧人）問：『什麼是道中人？』回答說：『胸前揹著，背上馱著。』
（僧人）問：『什麼是祖師西來意？』
【English Translation】 English version Singing is sometimes synchronized, and sometimes the striking and singing are not synchronized. Therefore, the king ascends the treasure hall, and the old man of the countryside sings. Are there still singers today? (Pause) He said, 'Although the wooden man raises his hand, the stone woman does not raise her head.' Tut! (An interjection expressing rebuke)
Ascending the hall to preach. The Dharmakaya (法身) [Dharma body] has no fixed form, and manifests different forms according to things. Raising the staff, he said, 'This is the staff, which one is the Dharmakaya (法身) [Dharma body]?' Let's stop this entanglement here. The monks' hall and the Buddha hall have penetrated into the nostrils of each of you. The four great seas are on your heads, and the Dragon King of the Sea is under your fingernails. Do you still perceive it? If you perceive it, walk three thousand miles during the day and eight hundred miles at night, with smoke rising from your feet and fire rising from your head. If you don't perceive it, eat when you are hungry and sleep when you are sleepy.' Put down the staff and step down from the seat.
Ascending the hall to preach. Striking the Zen bed with a staff, he summoned the assembly and said, 'Did you hear it?' Doesn't it say, 'One strike forgets all knowledge, and no further practice is needed. The enlightened ones in all directions say it is the highest potential.' Xiangyan (香嚴) [referring to Zen Master Xiangyan Zhixian] attained enlightenment in this way, clearly realizing the Tathagata Zen (如來禪) [Zen of the Tathagata], and has not even dreamed of the Patriarchal Zen (祖師禪) [Zen of the Patriarchs]. Moreover, what are the strengths of the Patriarchs? If you seek the law from words, you will mislead future generations. Even if you bear it under the stick, you will fail the former sages. All dharmas are originally idle, only people disturb themselves. Therefore, I, the mountain monk, live in Fuyan (福嚴) [referring to Fuyan Temple], and only see the realm of Fuyan, waking up late and sleeping early. Sometimes clouds rise between the green peaks, and the moon is reflected in the cold deep pool. Birds fly and sing in front of the Prajna Terrace (般若臺), and the fragrance of Saraca flowers (桫欏華) scatters on the side of Mount Zhurong (祝融峰). Holding a thin bamboo staff, sitting on a boulder, I discuss profound principles with monks from the Five Lakes. Living in Xinghua (興化) [referring to Xinghua Temple] with a dusty face, I only see the family style of Xinghua, welcoming and sending off, with crowded carriages and horses. Fishermen sing in Xiaohu Lake, monkeys cry on Mount Yuelu, and the sounds of silk and bamboo songs often enter my ears. I also discuss Zen with Zen practitioners from all over the world every day, forgetting the years. Moreover, is there any difference between living in deep mountains and living in cities? Try to say it. (Pause) He said, 'Everywhere is Maitreya (彌勒) [the future Buddha], there is no gate and no Sudhana (善財) [youth].'
A monk asked, 'What is the Tao?' He replied, 'Treading on it will not make you angry.' (The monk) asked, 'What is a person in the Tao?' He replied, 'Carrying on the chest and bearing on the back.'
(The monk) asked, 'What is the meaning of the Patriarch's coming from the West?'
來意。曰。渾家送上渡頭船。 問。如何是佛。曰。水出高源。 問。如何是異類中人。曰。頭長腳短。云。謝師指示。曰。半幅封全。云。直恁么去也。曰。阇梨鼻孔為甚麼在山僧手裡。僧無語。師便打。 問。山深覓不得時如何。曰。口能招禍。 問。東涌西沒時如何。曰。尋。 問。夜靜獨行時如何。曰。三把茆。 問。寶劍未出匣時如何。曰。響。云。出匣后如何。師噓一聲。 問。鬧中取靜時如何。曰。頭枕布袋。 問。牛頭未見四祖時如何。曰。堆堆地。云。見后如何。曰。堆堆地。 問。一得永得時如何。曰。抱石投河。 問。達磨未來時如何。曰。物逐人興。 問。佛祖不立時如何。曰。舌上生茆。 問。古人封白紙。意旨如何。曰。家貧路富。 問。蓮華未出水時如何。曰。水深蓋不得。云。出水后如何。曰。不礙往來看。云。華開后如何。曰。南北馨香。云。結子后如何。曰。餵魚喂鱉。 問。如何是禪。曰。鼻孔入地。 問。己事未明。以何為驗。曰。玄沙曾見雪峰來。云。意旨如何。曰。一生不出嶺。 問。久昧衣珠。請師指出。曰。草賊大敗。云。走透無路也。曰。腳踢不動。以寶元二年正月五日。沐浴加趺而逝。壽五十四。夏三十二。
筠州大愚守芝禪師
族王氏。太原人
【現代漢語翻譯】 僧人問道：『請問禪師的來意是什麼？』禪師回答：『（我）被全家人送到渡口的船上。』 僧人問：『什麼是佛（Buddha）？』（指覺悟者）禪師回答：『（就像）水出自高高的源頭。』 僧人問：『什麼是異類中人？』禪師回答：『頭長腳短。』 僧人說：『感謝禪師的指示。』禪師回答：『（這只是）半幅封全。』 僧人說：『就這樣直接去了嗎？』禪師回答：『（那）阇梨（Acarya，指弟子）的鼻孔為什麼在山僧（指我自己）手裡？』僧人無語。禪師便打了他。 僧人問：『山深覓不得（真理）時如何是好？』禪師回答：『口能招禍。』 僧人問：『東涌西沒時如何？』禪師回答：『尋（找）。』 僧人問：『夜靜獨行時如何？』禪師回答：『三把茆（máo，指簡陋的住所）。』 僧人問：『寶劍未出匣時如何？』禪師回答：『響。』 僧人問：『出匣后如何？』禪師噓（xū）一聲。 僧人問：『鬧中取靜時如何？』禪師回答：『頭枕布袋。』 僧人問：『牛頭（Niutou，指牛頭山法融禪師）未見四祖（Fourth Patriarch，指道信禪師）時如何？』禪師回答：『堆堆地。』 僧人問：『見后如何？』禪師回答：『堆堆地。』 僧人問：『一得永得時如何？』禪師回答：『抱石投河。』 僧人問：『達磨（Bodhidharma，指菩提達摩）未來時如何？』禪師回答：『物逐人興。』 僧人問：『佛祖（Buddha and Patriarchs）不立時如何？』禪師回答：『舌上生茆。』 僧人問：『古人封白紙，意旨如何？』禪師回答：『家貧路富。』 僧人問：『蓮華（Lotus）未出水時如何？』禪師回答：『水深蓋不得。』 僧人問：『出水后如何？』禪師回答：『不礙往來看。』 僧人問：『華開后如何？』禪師回答：『南北馨香。』 僧人問：『結子后如何？』禪師回答：『餵魚喂鱉。』 僧人問：『如何是禪（Dhyana，指禪定）？』禪師回答：『鼻孔入地。』 僧人問：『己事未明，以何為驗？』禪師回答：『玄沙（Xuansha，指玄沙師備禪師）曾見雪峰（Xuefeng，指雪峰義存禪師）來。』 僧人問：『意旨如何？』禪師回答：『一生不出嶺。』 僧人問：『久昧衣珠，請師指出。』禪師回答：『草賊大敗。』 僧人問：『走透無路也。』禪師回答：『腳踢不動。』 （禪師）于寶元二年正月五日，沐浴加趺（jiā fū，指結跏趺坐）而逝。享年五十四歲，僧臘三十二年。
筠州大愚守芝禪師
俗家姓王，是太原人。
【English Translation】 A monk asked: 'What is the purpose of your visit, Zen Master?' The Zen Master replied: 'I was sent by my whole family to the boat at the ferry crossing.' A monk asked: 'What is Buddha (Buddha)?' The Zen Master replied: '(It's like) water coming from a high source.' A monk asked: 'What is a person among different kinds?' The Zen Master replied: 'Head long, feet short.' The monk said: 'Thank you for your instruction, Zen Master.' The Zen Master replied: '(This is only) half of the seal complete.' The monk said: 'Is it just going straight like that?' The Zen Master replied: 'Why is the Acarya's (Acarya) nose in this old monk's (referring to himself) hand?' The monk was speechless. The Zen Master then hit him. A monk asked: 'What if one cannot find (the truth) in the deep mountains?' The Zen Master replied: 'The mouth can invite disaster.' A monk asked: 'What about when it rises in the east and sets in the west?' The Zen Master replied: 'Seek (it).' A monk asked: 'What about walking alone on a quiet night?' The Zen Master replied: 'Three handfuls of thatch (referring to a simple dwelling).' A monk asked: 'What about when the precious sword is not yet out of its sheath?' The Zen Master replied: 'Sound.' The monk asked: 'What about after it is out of the sheath?' The Zen Master sighed. A monk asked: 'What about finding stillness in the midst of noise?' The Zen Master replied: 'Head resting on a cloth bag.' A monk asked: 'What about when Niutou (Niutou, referring to Zen Master Farong of Niutou Mountain) had not yet seen the Fourth Patriarch (Fourth Patriarch, referring to Zen Master Daoxin)?' The Zen Master replied: 'Piled up.' The monk asked: 'What about after seeing him?' The Zen Master replied: 'Piled up.' A monk asked: 'What about when one obtains it once and obtains it forever?' The Zen Master replied: 'Embracing a stone and throwing oneself into the river.' A monk asked: 'What about when Bodhidharma (Bodhidharma) had not yet come?' The Zen Master replied: 'Things arise according to people.' A monk asked: 'What about when the Buddhas and Patriarchs (Buddha and Patriarchs) do not establish anything?' The Zen Master replied: 'Grass grows on the tongue.' A monk asked: 'What is the meaning of the ancients sealing blank paper?' The Zen Master replied: 'Poor at home, rich on the road.' A monk asked: 'What about when the Lotus (Lotus) has not yet emerged from the water?' The Zen Master replied: 'The water is too deep to cover it.' The monk asked: 'What about after emerging from the water?' The Zen Master replied: 'It doesn't hinder coming and going.' The monk asked: 'What about after the flower blooms?' The Zen Master replied: 'Fragrant in the north and south.' The monk asked: 'What about after bearing fruit?' The Zen Master replied: 'Feeding fish and turtles.' A monk asked: 'What is Dhyana (Dhyana)?' The Zen Master replied: 'Nose entering the ground.' A monk asked: 'If one's own affairs are not clear, what should be used as proof?' The Zen Master replied: 'Xuansha (Xuansha, referring to Zen Master Shibei of Xuansha) once saw Xuefeng (Xuefeng, referring to Zen Master Yicun of Xuefeng) come.' The monk asked: 'What is the meaning?' The Zen Master replied: 'One lifetime without leaving the mountain range.' A monk asked: 'I have been ignorant of the jewel in the robe for a long time, please point it out, Master.' The Zen Master replied: 'The bandit army is utterly defeated.' The monk asked: 'There is no way to escape.' The Zen Master replied: 'The foot cannot kick it.' (The Zen Master) passed away on the fifth day of the first month of the second year of Baoyuan, after bathing and sitting in full lotus position (jiā fū). He lived to the age of fifty-four, with thirty-two years as a monk.
Zen Master Shouzhi of Dayu in Yunzhou
His family name was Wang, and he was from Taiyuan.
也。幼棄家。依潞州承天寺。試法華得度。從賢首諸師。嘗講金剛般若。名滿三河。學者宗之。時昭禪師出世汾水。因往觀。聞其語異。遂投誠入室。未及閫。疑情頓釋。乃蒙印可。出住高安大愚。后遷南昌翠巖。 開堂日。問答罷。乃曰。問話且止。山僧道薄人微。素無德行。叨承密諫。諸官僚同伸堅請升於此座。上答 皇恩。國祚永安。法輪常轉。大眾。且法輪作么生轉。欲得會么。須彌山上倒翻身。卻來堂中疊足坐。阿呵呵。是甚麼。飯籮里坐卻受餓。和泥合水恁么過。上士聞之熙熙。下士聞之肯可。子細思量。卻成口過。要會么。一六三四二。直言四七一。桃李火中開。黃昏候日出。久立尊官。伏惟珍重。上堂。德山入門便棒。臨濟入門便喝。一棒一喝。若只鋒而互出。賓主未辨。恓恓而萬里望鄉關。照用雙行。擬議而千差塞路。到這裡。如何話會。棒喝齊施早已賒。古今皆贊出周遮。二途不涉憑何說。南海波斯進象牙。 上堂。舉。雪竇云。一問一答總未有事在。假饒盡乾坤大地草木叢林都為衲僧。異口同音致百千問難。不消老僧彈指一下。並乃高低普應。前後無差。師曰。翠巖即不然。盡乾坤大地微塵化為衲僧。各致一問。問問各別。卻向伊道。許多衲僧皮下還有血么。 上堂。一擊響玲瓏。喧轟宇宙中
【現代漢語翻譯】 現代漢語譯本： 也禪師年幼時便離開了家，依附於潞州（今山西長治）的承天寺。通過背誦《法華經》而獲得度牒，跟隨賢首宗的各位法師學習。曾經講解《金剛般若經》，名聲傳遍三河地區（黃河中游的三個區域），被學人們所推崇。當時，昭禪師在汾水（今山西境內的一條河流）開壇說法，也禪師前去觀摩，聽聞他的言語不同尋常，於是誠心投入門下。還未及入門，心中的疑惑便頓時消解，因此得到昭禪師的印可。之後，他前往高安（今江西高安）的大愚寺主持，後來又遷往南昌（今江西省會）的翠巖寺。
在翠巖寺開堂說法的那天，問答結束后，也禪師說道：『問話就到此為止吧。山僧我道行淺薄，人品卑微，向來沒有什麼德行。承蒙各位官員共同懇請我登上這個座位，我以此來上報皇恩，祝願國家長治久安，佛法法輪常轉。』大眾，那麼法輪要如何轉動呢？想要領會嗎？須彌山（佛教宇宙觀中的中心山）上倒翻身，卻來到堂中疊足而坐。阿呵呵，這是什麼？坐在飯籮里卻忍受飢餓，和泥合水就這樣過日子。上等根器的人聽了會歡喜，下等根器的人聽了會認可。仔細思量，卻又成了口頭上的過失。想要領會嗎？一六三四二，直言四七一。桃李在火中開放，黃昏時等待日出。久站的各位官員，祝願你們珍重。』
上堂說法時，也禪師說：『德山（唐代禪師，善用棒喝）入門便用棒打，臨濟（唐代禪師，以棒喝著稱）入門便用喝聲。一棒一喝，如果只是鋒芒相對地交替使用，就無法分辨賓主。這樣就只能淒涼地在萬里之外眺望家鄉。照與用同時進行，如果加以思量，就會被千差萬別堵塞道路。到了這裡，要如何對話呢？棒喝一起使用已經晚了，古往今來都讚歎這種做法周全。不涉及兩種途徑，憑藉什麼來說呢？就像南海的波斯進貢象牙一樣。』
上堂說法時，也禪師引用雪竇禪師的話說：『一問一答總還沒有事情發生。假如整個乾坤大地、草木叢林都變成僧人，異口同聲地提出成百上千的疑問和難題，也不需要老僧我彈指一下，就能高低普遍地迴應，前後沒有差別。』也禪師說：『翠巖寺的我就不是這樣。即使整個乾坤大地的微塵都化為僧人，各自提出一個問題，每個問題都各不相同，我卻要問他們：這麼多僧人的皮下還有血嗎？』
上堂說法時，也禪師說：『一擊之下，響聲清脆，震動宇宙之中。』
【English Translation】 English version: Ye Chan Master left home at a young age and relied on Chengtian Temple in Luzhou (now Changzhi, Shanxi). He obtained ordination by reciting the Lotus Sutra and studied with various masters of the Xianshou School. He once lectured on the Diamond Prajna Sutra, and his reputation spread throughout the Sanhe area (three regions in the middle reaches of the Yellow River), where he was revered by scholars. At that time, Chan Master Zhao was preaching in Fenshui (a river in Shanxi Province), and Chan Master Ye went to observe. Hearing his words were unusual, he sincerely joined his school. Before even entering the inner chamber, his doubts were immediately dispelled, and he was thus approved by Chan Master Zhao. Later, he went to Dayu Temple in Gaoan (now Gaoan, Jiangxi) to preside, and later moved to Cuiyan Temple in Nanchang (now the capital of Jiangxi Province).
On the day of his opening sermon at Cuiyan Temple, after the question and answer session, Chan Master Ye said: 'Let the questions stop here. I, this mountain monk, have shallow practice and humble character, and have never had any virtue. I am grateful to the officials who jointly requested me to ascend this seat, and I will use this to repay the imperial grace and wish the country lasting peace and the Dharma wheel to turn constantly.' 'Everyone, then how should the Dharma wheel turn? Do you want to understand? Somersaulting on Mount Sumeru (the central mountain in the Buddhist cosmology), yet sitting cross-legged in the hall. Aha ha, what is this? Sitting in a rice basket but enduring hunger, living life mixing mud and water. Those of superior capacity will rejoice upon hearing this, and those of inferior capacity will acknowledge it. Upon careful consideration, it becomes a verbal fault. Do you want to understand? One six three four two, directly say four seven one. Peach and plum blossoms bloom in the fire, waiting for the sunrise at dusk. Long-standing officials, I wish you well.'
During an ascending-the-hall sermon, Chan Master Ye said: 'Deshan (a Chan master of the Tang Dynasty, known for his use of the staff and shout) used the staff as soon as he entered the door, and Linji (a Chan master of the Tang Dynasty, known for his staff and shout) used a shout as soon as he entered the door. If the staff and shout are only used alternately in a confrontational manner, it will be impossible to distinguish the guest from the host. In this way, one can only sadly gaze at one's hometown from ten thousand miles away. Illumination and function proceed simultaneously, but if one thinks about it, one will be blocked by countless differences. When you get here, how do you talk about it? It is too late to use the staff and shout together, and people have praised this approach as comprehensive since ancient times. Without involving two paths, what can you rely on to speak? It's like the Persian from the South China Sea offering ivory.'
During an ascending-the-hall sermon, Chan Master Ye quoted Chan Master Xuedou as saying: 'A question and an answer, there is still nothing happening. Suppose the entire universe, the earth, the grass, and the trees all turned into monks, and they all asked hundreds of thousands of questions and difficulties in unison, it would not take this old monk to snap his fingers to respond universally, high and low, without any difference.' Chan Master Ye said: 'I, of Cuiyan Temple, am not like that. Even if the dust of the entire universe turned into monks, and each asked a question, and each question was different, I would ask them: Is there still blood under the skin of so many monks?'
During an ascending-the-hall sermon, Chan Master Ye said: 'With one strike, the sound is clear and crisp, shaking the universe.'
。知音才側耳。項羽過江東。恁么會得。恰認得個驢鞍橋作阿爺下頷。 上堂。翠巖路滑。徒勞佇思。又曰。翠巖路險𡾟。舉步涉千溪。更有洪源水。滔滔在嶺西。擊禪床。下座。 僧問。如何是洪州境。曰。出入敲金鐙。朱衣對錦屏。云。如何是境中人。曰。朝去暮歸。 問。如何是祖師西來意。曰。天寒日短。 講金剛經僧問。如是信解。不生法相。意旨如何。時有狗臥繩床前。師踢之。狗去。乃問。解么。云。不解。曰。若解。即成法相。嘉祐初示寂。塔于西山。
滁州瑯瑘廣照慧覺禪師(敘語見續燈)
上堂曰。剪除狂冠。掃蕩攙搶。猶是功勛邊事。君臣道合。海晏河清。猶是法身邊事。作么生是衲僧本分事。良久。曰。透網金鱗猶滯水。回途石馬出紗籠。 上堂。本來無一物。壓殺世間人。直饒便分明。坐在糞坑裡。作么生是透脫一路。妙音觀世音。梵音海潮音。 上堂。拈拄杖曰。盤山道向上一路。滑。南院道壁立千仞。險。臨濟道石火電光。鈍。瑯瑘有定乾坤底句。各各高著眼。高著眼。卓拄杖。下座。 上堂。舉。僧問馬祖。如何是佛。曰。即心是佛。云。如何是道。曰。無心是道。云。佛與道相去多少。曰。佛如展手。道似握拳。師曰。古人方便即不可。山僧這裡也有些子。若無人買
【現代漢語翻譯】 知音才側耳，只有真正理解音樂的人才會側耳傾聽。 項羽過江東，項羽兵敗，無顏面對江東父老，最終自刎烏江。 恁么會得，你這樣理解對嗎？ 恰認得個驢鞍橋作阿爺下頷，就像把驢鞍橋錯認作父親的下巴一樣，比喻認錯了根本。 上堂，禪師登上法堂。 翠巖路滑，徒勞佇思，翠巖的路很滑，徒勞地在那裡思考。 又曰，禪師又說。 翠巖路險𡾟，舉步涉千溪，更有洪源水，滔滔在嶺西，翠巖的路很險峻，每走一步都要跨越無數溪流，更有洪源的水，在山的西邊滔滔不絕。 擊禪床，下座，禪師敲擊禪床，然後走下法座。 僧問，有僧人問道。 如何是洪州境（洪州所管轄的地域）？ 曰，禪師回答說。 出入敲金鐙，朱衣對錦屏，進出都敲著金色的馬蹬，身穿紅色官服的人面對著華麗的屏風。 云，僧人又問。 如何是境中人（洪州境內的人）？ 曰，禪師回答說。 朝去暮歸，早上去晚上回。 問，僧人問。 如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？ 曰，禪師回答說。 天寒日短，天氣寒冷，白晝短暫。 講金剛經僧問，一位講解《金剛經》的僧人問道。 如是信解，不生法相，意旨如何？像這樣相信和理解，就不會產生對佛法的執著，這是什麼意思？ 時有狗臥繩床前，師踢之，狗去，當時有一隻狗臥在繩床前，禪師踢了它一下，狗就離開了。 乃問，於是禪師問道。 解么，你理解了嗎？ 云，僧人說。 不解，不理解。 曰，禪師說。 若解，即成法相，如果理解了，那就成了對佛法的執著。 嘉祐初示寂，塔于西山，禪師在嘉祐初年圓寂，塔建在西山。 滁州瑯瑘廣照慧覺禪師（敘語見續燈），滁州的瑯瑘廣照慧覺禪師（相關敘述見《續燈錄》）。 上堂曰，禪師登上法堂說。 剪除狂冠，掃蕩攙搶，猶是功勛邊事，剪除狂妄的念頭，掃蕩各種干擾，這還只是在功勛的邊緣。 君臣道合，海晏河清，猶是法身邊事，君臣同心同德，天下太平，這還只是在法身的邊緣。 作么生是衲僧本分事，那麼，什麼是出家人的本分事呢？ 良久，禪師沉默了很久。 曰，禪師說。 透網金鱗猶滯水，回途石馬出紗籠，突破漁網的金色的魚仍然停留在水中，返回的石馬走出了紗籠。 上堂，禪師登上法堂。 本來無一物，壓殺世間人，本來什麼都沒有，卻壓死了世間的人。 直饒便分明，坐在糞坑裡，即使你明白了這一點，也還是坐在糞坑裡。 作么生是透脫一路，那麼，怎樣才能找到解脫的道路呢？ 妙音觀世音，梵音海潮音，用美妙的聲音來觀聽世間的聲音，用清凈的聲音來感受如海潮般的聲音。 上堂，禪師登上法堂。 拈拄杖曰，禪師拿起拄杖說。 盤山道向上一路，滑，盤山禪師所說的向上之路，很滑。 南院道壁立千仞，險，南院禪師所說的像墻壁一樣陡峭，很危險。 臨濟道石火電光，鈍，臨濟禪師所說的像火石和閃電一樣迅速，卻很遲鈍。 瑯瑘有定乾坤底句，各各高著眼，瑯瑘禪師有能夠決定乾坤的句子，每個人都要看得高遠。 高著眼，高著眼，要看得高遠，要看得高遠。 卓拄杖，下座，禪師放下拄杖，走下法座。 上堂，禪師登上法堂。 舉，禪師舉例說。 僧問馬祖，如何是佛？有僧人問馬祖（Mazu, 唐代禪師），什麼是佛？ 曰，馬祖回答說。 即心是佛，你的心就是佛。 云，僧人又問。 如何是道？什麼是道？ 曰，馬祖回答說。 無心是道，沒有分別心就是道。 云，僧人問。 佛與道相去多少？佛和道相差多少？ 曰，馬祖回答說。 佛如展手，道似握拳，佛就像伸開的手掌，道就像握緊的拳頭。 師曰，禪師說。 古人方便即不可，山僧這裡也有些子，古人所用的方便法門已經不適用了，我這裡也有些新的方法。 若無人買，如果沒有人買賬。
【English Translation】 Only those who truly understand music will listen attentively. Xiang Yu crossed the Yangtze River to the east, Xiang Yu was defeated and had no face to face his elders in Jiangdong, and finally committed suicide in Wujiang. Is that how you understand it? It's like mistaking a donkey saddle for your father's chin, a metaphor for mistaking the fundamental. Ascending the hall, the Chan master ascends the Dharma hall. The road of Cuiyan is slippery, it's futile to linger and think. Again, the Chan master said. The road of Cuiyan is dangerous, every step involves crossing thousands of streams, and there is also the water of Hongyuan, which flows endlessly in the west of the mountain. Striking the Zen bed, descending the seat, the Chan master strikes the Zen bed and then descends from the Dharma seat. A monk asked. What is the boundary of Hongzhou (the area under the jurisdiction of Hongzhou)? Said, the Chan master replied. Entering and exiting, knocking on golden stirrups, people in red robes face ornate screens. Yun, the monk asked again. What are the people within the boundary (the people within Hongzhou)? Said, the Chan master replied. Going in the morning and returning in the evening. Asked, the monk asked. What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's coming to China from the West)? Said, the Chan master replied. The weather is cold and the days are short. A monk lecturing on the Diamond Sutra asked, 'Such belief and understanding do not give rise to the appearance of Dharma. What is the meaning?' At that time, a dog was lying in front of the rope bed. The master kicked it, and the dog left. At that time, a dog was lying in front of the rope bed. The Chan master kicked it, and the dog left. Then asked, so the Chan master asked. Understand? Yun, the monk said. Do not understand. Said, the Chan master said. If you understand, you will become attached to the Dharma. If you understand, you will become attached to the Dharma. Jiayou first showed Nirvana, the pagoda is in Xishan, the Chan master passed away in the early years of Jiayou, and the pagoda was built in Xishan. Chan Master Huijue of Guangzhao, Langye, Chuzhou (narration see Continued Lamp Record), Chan Master Huijue of Guangzhao, Langye, Chuzhou (related narratives can be found in the 'Continued Lamp Record'). Ascending the hall, the Chan master said. Cutting off the mad crown, sweeping away the intrusions, is still a matter of meritorious deeds, cutting off arrogant thoughts, sweeping away various disturbances, this is still on the edge of meritorious deeds. The ruler and ministers are in harmony, the sea is calm and the river is clear, is still a matter of Dharmakaya, the ruler and ministers are of one heart and one mind, the world is peaceful, this is still on the edge of the Dharmakaya. What is the fundamental matter of a monk, then, what is the fundamental matter of a monk? For a long time, the Chan master was silent for a long time. Said, the Chan master said. A golden scale that breaks through the net still stays in the water, a returning stone horse comes out of the gauze cage, a golden fish that breaks through the fishing net still stays in the water, and a returning stone horse comes out of the gauze cage. Ascending the hall, the Chan master ascends the Dharma hall. Originally there is nothing, but it crushes the people of the world, originally there is nothing, but it crushes the people of the world. Even if you understand it clearly, you are sitting in a dung pit, even if you understand this point, you are still sitting in a dung pit. What is the way to break free, then, how can we find the path to liberation? Wonderful sound Avalokitesvara, Brahma sound sea tide sound, use beautiful sounds to listen to the sounds of the world, use pure sounds to feel the sounds like the sea tide. Ascending the hall, the Chan master ascends the Dharma hall. Picking up the staff, the Chan master picked up the staff and said. The road of Panshan is slippery, the upward path said by Chan Master Panshan is slippery. The road of Nanyuan is like a wall standing thousands of feet high, dangerous, the road said by Chan Master Nanyuan is as steep as a wall, very dangerous. The road of Linji is like a spark and lightning, dull, the road said by Chan Master Linji is as fast as flint and lightning, but very dull. Langye has a sentence that can determine the universe, everyone should look high, Chan Master Langye has a sentence that can determine the universe, everyone should look far. Look high, look high, look far, look far. Putting down the staff, descending the seat, the Chan master puts down the staff and descends from the Dharma seat. Ascending the hall, the Chan master ascends the Dharma hall. For example, the Chan master cited an example. A monk asked Mazu, what is Buddha? A monk asked Mazu (Mazu, a Chan master of the Tang Dynasty), what is Buddha? Said, Mazu replied. Your mind is Buddha, your mind is Buddha. Yun, the monk asked again. What is the Tao? What is the Tao? Said, Mazu replied. No mind is the Tao, no discrimination is the Tao. Yun, the monk asked. How much difference is there between Buddha and Tao? How much difference is there between Buddha and Tao? Said, Mazu replied. Buddha is like an open hand, Tao is like a clenched fist, Buddha is like an open palm, Tao is like a clenched fist. The master said, the Chan master said. The convenient methods used by the ancients are no longer suitable, I also have some new methods here, the convenient methods used by the ancients are no longer suitable, I also have some new methods here. If no one buys it, if no one buys it.
。山僧自賣自買去也。如何是佛。巖前多瑞草。如何是道。澗下絕靈苗。佛與道相去多少。數片白雲籠古寺。一條綠水繞青山。 上堂。汝等諸人在我這裡過夏。與你點出五般病。一．不得向萬里無寸草處去。二．不得孤峰獨宿。三．不得張弓架箭。四．不得物外安身。五．不得滯于生殺。何故。一處有滯。自救難為。五處若通。方名導師。汝等諸人若到諸方遇明眼作者。與我通個訊息。貴得祖風不墜。若是常徒。即便寢息。何故。裸形國里夸服飾。想君太煞不知時。 僧問。如何是無縫塔。曰。永鎮紅霞里。云。如何是塔中人。曰。常伴白雲眠。 問。如何是沙門行。曰。左手畫方。右手畫圓。 問。如何是賓中賓。曰。手𢹂書劍謁明君。云。如何是賓中主。曰。捲起珠簾無可睹。云。如何是主中賓。曰。三更過孟津。云。如何是主中主。曰。獨坐鎮寰宇。 問。如何是佛。曰。銅頭鐵額。云。意旨如何。曰。鳥觜魚腮。 問。蓮華未出水時如何。曰。貓兒戴紙帽。云。出水后如何。曰。狗子著靴行。
舒州法華全舉禪師
未詳族裡。號舉道者。所造高邈。汾陽稱之。自並汾謁諸名宿。靡不與酬酢。咸推為飽參。住法華未幾。遷白雲海會。 上堂曰。語漸也。返常合道。論頓也。不留朕跡。直饒論其頓
【現代漢語翻譯】 現代漢語譯本：山僧自己賣自己買東西去了。什麼是佛？巖石前生長著許多吉祥的草。什麼是道？山澗下斷絕了靈妙的苗。佛與道相差多少？幾片白雲籠罩著古老的寺廟，一條綠色的河流環繞著青山。 上堂：你們這些人在這裡過夏天，我給你們指出五種毛病。第一，不能到萬里無寸草的地方去。第二，不能獨自住在孤峰上。第三，不能張弓搭箭。第四，不能在事物之外安身。第五，不能執著于生與死。為什麼呢？一處有執著，自己解救都困難。五處都通達，才能稱為導師。你們這些人如果到各處遇到有眼光的禪師，替我捎個訊息，重要的是祖師的風範不墜落。如果是普通的人，就睡覺休息吧。為什麼呢？在裸體的國家裡炫耀服裝，想必您太不識時務了。 僧人問：什麼是無縫塔？禪師說：永遠鎮守在紅霞里。僧人說：什麼是塔中的人？禪師說：經常伴著白雲睡覺。 僧人問：什麼是沙門的修行？禪師說：左手畫方形，右手畫圓形。 僧人問：什麼是賓中賓？禪師說：手裡拿著書和劍去拜見賢明的君主。僧人說：什麼是賓中主？禪師說：捲起珠簾也看不到。僧人說：什麼是主中賓？禪師說：三更時分經過孟津。僧人說：什麼是主中主？禪師說：獨自坐在那裡鎮守著整個宇宙。 僧人問：什麼是佛？禪師說：銅頭鐵額。僧人說：意旨如何？禪師說：鳥嘴魚腮。 僧人問：蓮花沒有出水的時候怎麼樣？禪師說：貓戴著紙帽子。僧人說：出水以後怎麼樣？禪師說：狗穿著靴子走路。 舒州法華全舉禪師 不清楚他的家世。被稱為舉道者。他的造詣高深，汾陽禪師稱讚他。自從在并州、汾州拜訪各位名宿，沒有不和他酬答的，大家都推舉他為飽參（bǎo cān，指對禪理有深入理解）。住在法華寺沒多久，就遷到了白雲海會寺。上堂說法：說漸悟，是返回常道，契合于道。說頓悟，是不留下任何痕跡。即使是說頓悟
【English Translation】 English version: This mountain monk is selling and buying for himself. What is Buddha? Auspicious grass grows abundantly before the rocks. What is the Dao? Spiritual sprouts are cut off below the mountain stream. How far apart are Buddha and the Dao? Several white clouds envelop the ancient temple, and a green river winds around the green mountains. Ascending the hall: All of you are spending the summer here with me. I will point out five illnesses for you. First, you must not go to a place where there is not an inch of grass for ten thousand miles. Second, you must not dwell alone on a solitary peak. Third, you must not draw a bow and set an arrow. Fourth, you must not settle your body outside of things. Fifth, you must not be attached to birth and death. Why? If there is attachment in one place, it is difficult to save oneself. If all five places are clear, then one can be called a guide. If any of you go to other places and encounter enlightened masters, please send me a message. It is important that the ancestral tradition does not fall. If it is an ordinary follower, then just go to sleep. Why? Showing off clothing in a country of naked people, I think you are very out of touch with the times. A monk asked: What is a seamless pagoda? The master said: It is forever guarding in the red clouds. The monk said: What is the person in the pagoda? The master said: He often sleeps with the white clouds. A monk asked: What is the practice of a Shramana (Śrāmaṇa, a wandering ascetic)? The master said: The left hand draws a square, and the right hand draws a circle. A monk asked: What is a guest among guests? The master said: Carrying books and swords to visit a wise ruler. The monk said: What is the host among guests? The master said: Rolling up the pearl curtain, there is nothing to see. The monk said: What is the guest among hosts? The master said: Passing Mengjin (Mèng jīn, a place name) at the third watch. The monk said: What is the host among hosts? The master said: Sitting alone, he governs the universe. A monk asked: What is Buddha? The master said: Copper head and iron forehead. The monk said: What is the meaning? The master said: Bird's beak and fish gills. A monk asked: What is it like when the lotus flower has not yet emerged from the water? The master said: A cat wearing a paper hat. The monk said: What is it like after it emerges from the water? The master said: A dog walking in boots. Chan Master Quanju of Fahua Temple in Shuzhou His family background is unknown. He was called 'The Daoist Ju'. His achievements were lofty, and Fenyang (Fényáng, a place name) praised him. Since visiting various famous monks in Bing (Bīng, a place name) and Fen (Fén, a place name), there was none who did not correspond with him, and all recommended him as 'bao can' (bǎo cān, meaning having a deep understanding of Chan principles). Not long after residing at Fahua Temple, he moved to Baiyun Haihui Temple. Ascending the hall, he said: Speaking of gradual enlightenment, it is returning to the constant Dao and conforming to the Dao. Speaking of sudden enlightenment, it is not leaving any traces. Even if speaking of sudden enlightenment,
。返其常。也是抑而為之。 上堂。釋迦不出世。達磨不西來。佛法遍天下。談玄口不開。 上堂。心不是佛。智不是道。且道是甚麼。刻舟尋劍。膠柱調絃。 僧問。如何是本來宗。曰。密室不通風。卻問僧。你作么生會。云。不會。師曰。春日櫻桃朵朵紅。 問。智識不到處。如何。曰。三門不曾開。云。誰是知音者。曰。口似鼻孔。 問。如何是祖師西來意。曰。唇紅齒白。 問。如何是佛。曰。手不如腳。又曰。蘆芽穿膝。 一日。與僧山行。僧問。香林道。老僧三十年來。不能打成一片。便遷化。此意如何。曰。老僧亦恁么。復曰。會么。云。乞師指示。師曰。香林成一片。老僧亦恁么。不待此月終。重為子決破。至月末。示寂。
蘄州龍華曉愚禪師
辭汾陽。至五祖戒禪師處。戒問。不落唇吻一句作么生道。云。老老大大。話頭也不照顧。戒便喝。師亦喝。戒拈棒。師拍手便出。戒曰。阇梨。阇梨。話在。師將坐具搭肩上。竟不顧。后住龍華。 上堂曰。摩騰入漢。已涉繁詞。達磨西來。不守己分。山僧今日恁么道。也是為他閑事長無明。便下座。
撫州疏山曉珠禪師
僧問。如何是佛。曰。五彩𦘕鴛鴦。 問。如何是透法身句。曰。皮穿肉綻。云。畢竟如何。曰。雀噪鴉鳴。
【現代漢語翻譯】 現代漢語譯本： 返回到事物的常態，這也是壓抑著去做。上堂開示：釋迦（Śākyamuni，佛教創始人）不出世，達磨（Bodhidharma，禪宗初祖）不從西方來，佛法遍佈天下，談論玄理的人卻閉口不言。上堂開示：心不是佛，智慧不是道，那麼，到底什麼是道呢？就像刻舟求劍，膠柱鼓瑟一樣徒勞。有僧人問：如何是本來面目？ 禪師說：密室不通風。反問僧人：你如何理解？僧人說：不理解。禪師說：春日櫻桃朵朵紅。有僧人問：智慧意識達不到的地方是什麼樣的？禪師說：三門不曾打開。僧人問：誰是知音者？禪師說：口像鼻孔。有僧人問：什麼是祖師西來的真意？禪師說：唇紅齒白。有僧人問：什麼是佛？禪師說：手不如腳。又說：蘆芽穿膝。有一天，禪師與僧人一起在山中行走，僧人問：香林（Xianglin，禪師名號）說，老僧三十年來，不能打成一片，便遷化了，這是什麼意思？禪師說：老僧也這樣。又說：明白了嗎？僧人說：請禪師指示。禪師說：香林成一片，老僧也這樣。不等這個月結束，我將為你決斷。到了月末，禪師圓寂。
蘄州龍華曉愚禪師
離開汾陽（Fen Yang，地名）后，來到五祖戒禪師（Wuzu Jie，禪師名號）處。五祖戒禪師問：不落在言語文字上的一句該怎麼說？曉愚禪師說：老老大大，連話頭也不照顧。五祖戒禪師便喝斥他，曉愚禪師也喝斥。五祖戒禪師拿起棒子，曉愚禪師拍手便走出去。五祖戒禪師說：阇梨（Acarya，梵語，意為導師），阇梨，話還在。曉愚禪師將坐具搭在肩上，竟不回頭。後來住在龍華（Longhua，地名）。上堂開示說：摩騰（Kāśyapa Mātanga，印度僧人）進入漢朝，已經涉及繁瑣的言辭。達磨（Bodhidharma，禪宗初祖）西來，不守本分。山僧我今天這樣說，也是因為他閑事長無明。說完便下座。
撫州疏山曉珠禪師
有僧人問：什麼是佛？禪師說：五彩繪畫的鴛鴦。有僧人問：什麼是透法身句？禪師說：皮穿肉綻。僧人問：到底如何？禪師說：雀噪鴉鳴。 English version: Returning to the constant state of things, this is also achieved through suppression. During an assembly, the master said: 'Śākyamuni (the founder of Buddhism) did not appear in the world, Bodhidharma (the first patriarch of Zen) did not come from the West. The Buddha's teachings pervade the world, yet those who discuss the mysteries remain silent.' During an assembly, the master said: 'The mind is not the Buddha, wisdom is not the Tao. So, what is it then?' It's like carving a boat to find a sword, tuning a stringed instrument with glued pegs – all in vain.' A monk asked: 'What is the original essence?' The master said: 'The secret room is not ventilated.' He then asked the monk: 'How do you understand it?' The monk said: 'I don't understand.' The master said: 'Cherry blossoms in spring, bloom upon bloom, red.' A monk asked: 'What is it like where knowledge and consciousness cannot reach?' The master said: 'The three gates have never been opened.' The monk asked: 'Who is the one who understands?' The master said: 'The mouth resembles the nostrils.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Red lips and white teeth.' A monk asked: 'What is the Buddha?' The master said: 'Hands are not as good as feet.' He also said: 'Reed shoots pierce the knees.' One day, while walking in the mountains with the monks, a monk asked: 'Xianglin (name of a Zen master) said, 'This old monk has been unable to achieve oneness for thirty years, and then he passed away.' What does this mean?' The master said: 'This old monk is also like that.' He then said: 'Do you understand?' The monk said: 'Please instruct me, Master.' The master said: 'Xianglin achieved oneness, and this old monk is also like that. Before the end of this month, I will make a decision for you.' At the end of the month, the master passed away.
Zen Master Xiaoyu of Longhua in Qizhou
After leaving Fen Yang (place name), he arrived at Zen Master Wuzu Jie's (name of a Zen master) place. Zen Master Wuzu Jie asked: 'How do you say a sentence that does not fall into words and language?' Xiaoyu Zen Master said: 'Old, old, and big, not even taking care of the topic.' Zen Master Wuzu Jie then shouted at him, and Xiaoyu Zen Master also shouted. Zen Master Wuzu Jie picked up a stick, and Xiaoyu Zen Master clapped his hands and walked out. Zen Master Wuzu Jie said: 'Acarya (Sanskrit, meaning teacher), Acarya, the words are still there.' Xiaoyu Zen Master put the sitting mat on his shoulder and did not look back. Later, he lived in Longhua (place name). During an assembly, he said: 'Kāśyapa Mātanga (Indian monk) entering the Han Dynasty already involved complicated words. Bodhidharma (the first patriarch of Zen) coming from the West did not keep to his own business. This mountain monk says this today, also because he idly creates ignorance.' After saying this, he stepped down from the seat.
Zen Master Xiaozhu of Shushan in Fuzhou
A monk asked: 'What is the Buddha?' The master said: 'A colorful painting of mandarin ducks.' A monk asked: 'What is the sentence that penetrates the Dharmakaya (Dharmakāya, the body of the Dharma)?' The master said: 'Skin pierced, flesh torn.' The monk asked: 'What is it ultimately like?' The master said: 'Sparrows chirp, crows caw.'
【English Translation】 English version: Returning to the constant state of things, this is also achieved through suppression. During an assembly, the master said: 'Śākyamuni (the founder of Buddhism) did not appear in the world, Bodhidharma (the first patriarch of Zen) did not come from the West. The Buddha's teachings pervade the world, yet those who discuss the mysteries remain silent.' During an assembly, the master said: 'The mind is not the Buddha, wisdom is not the Tao. So, what is it then?' It's like carving a boat to find a sword, tuning a stringed instrument with glued pegs – all in vain.' A monk asked: 'What is the original essence?' The master said: 'The secret room is not ventilated.' He then asked the monk: 'How do you understand it?' The monk said: 'I don't understand.' The master said: 'Cherry blossoms in spring, bloom upon bloom, red.' A monk asked: 'What is it like where knowledge and consciousness cannot reach?' The master said: 'The three gates have never been opened.' The monk asked: 'Who is the one who understands?' The master said: 'The mouth resembles the nostrils.' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Red lips and white teeth.' A monk asked: 'What is the Buddha?' The master said: 'Hands are not as good as feet.' He also said: 'Reed shoots pierce the knees.' One day, while walking in the mountains with the monks, a monk asked: 'Xianglin (name of a Zen master) said, 'This old monk has been unable to achieve oneness for thirty years, and then he passed away.' What does this mean?' The master said: 'This old monk is also like that.' He then said: 'Do you understand?' The monk said: 'Please instruct me, Master.' The master said: 'Xianglin achieved oneness, and this old monk is also like that. Before the end of this month, I will make a decision for you.' At the end of the month, the master passed away.
Zen Master Xiaoyu of Longhua in Qizhou
After leaving Fen Yang (place name), he arrived at Zen Master Wuzu Jie's (name of a Zen master) place. Zen Master Wuzu Jie asked: 'How do you say a sentence that does not fall into words and language?' Xiaoyu Zen Master said: 'Old, old, and big, not even taking care of the topic.' Zen Master Wuzu Jie then shouted at him, and Xiaoyu Zen Master also shouted. Zen Master Wuzu Jie picked up a stick, and Xiaoyu Zen Master clapped his hands and walked out. Zen Master Wuzu Jie said: 'Acarya (Sanskrit, meaning teacher), Acarya, the words are still there.' Xiaoyu Zen Master put the sitting mat on his shoulder and did not look back. Later, he lived in Longhua (place name). During an assembly, he said: 'Kāśyapa Mātanga (Indian monk) entering the Han Dynasty already involved complicated words. Bodhidharma (the first patriarch of Zen) coming from the West did not keep to his own business. This mountain monk says this today, also because he idly creates ignorance.' After saying this, he stepped down from the seat.
Zen Master Xiaozhu of Shushan in Fuzhou
A monk asked: 'What is the Buddha?' The master said: 'A colorful painting of mandarin ducks.' A monk asked: 'What is the sentence that penetrates the Dharmakaya (Dharmakāya, the body of the Dharma)?' The master said: 'Skin pierced, flesh torn.' The monk asked: 'What is it ultimately like?' The master said: 'Sparrows chirp, crows caw.'
葉縣省禪師法嗣
舒州浮山圓鑒法遠禪師
族王氏。鄭之圃田人。年十九。游并州。見三交嵩禪師。求出世法。嵩顧其犀骨插腦。目光射人。且異之曰。汝當剃染。墮三寶數。乃可授法。云。法有僧俗乎。曰。殊不知僧能續佛壽命。師欣從。未幾。遇嵩為眾入室。一僧請問趙州柏樹子因緣。嵩詰之。師旁侍。忽契悟。進具后。謁汾陽．葉縣。皆蒙印可。天禧中。至大陽明安。安與語。遂以衣履命師求人續洞上宗旨。元豐辛酉。出住舒之太平興國。次徙姑蘇天平。晚住浮山。 受請日上堂。有僧出禮拜。師曰。大獵之家。豈藉狐兔。雖然如是。小慈妨大慈。便打。僧起。問。大善知識言無所墮。有出人眼。如何是出人眼。曰。黃河九曲。云。恁么則真善知識。曰。陜府鐵牛。 乃曰。諸仁者欲得英俊么。仍須四事具備。方顯宗師蹊徑。何謂也。一者祖師巴鼻。二具金剛眼睛。三有師子爪牙。四得衲僧殺活拄杖。得此四事。縱橫變熊。任運卷舒。高聳人天。壁立千仞。儻不諧此。守死善道者。敗軍之兆。何故。棒打石人。貴論實事。所以到這裡。得不修江耿耿。大野云凝。綠竹含煙。青山鎖翠。風雲一致。水月齊觀。一句該通。已彰殘朽。 上堂。諸佛出世。建立化門。不離三身智眼。亦如摩醯首羅
【現代漢語翻譯】 現代漢語譯本 葉縣省禪師的法嗣
舒州浮山圓鑒法遠禪師
俗家姓王，是鄭州圃田縣人。十九歲時，遊歷并州，拜見三交嵩禪師，請求開示解脫之法。嵩禪師觀察到他犀骨隆起，目光銳利，認為他與衆不同，說：『你應該剃度出家，成為僧侶，這樣才可以傳授佛法。』法遠禪師問：『佛法有僧俗之分嗎？』嵩禪師回答：『你有所不知，僧人能夠延續佛的壽命。』法遠禪師欣然聽從。不久，嵩禪師為大眾入室說法，一位僧人請教趙州柏樹子的因緣。嵩禪師詰問他，法遠禪師在旁侍立，忽然領悟。剃度后，他參拜了汾陽和葉縣的禪師，都得到了他們的認可。天禧年間，他來到大陽明安禪師處，明安禪師與他交談后，便將衣缽託付給他，命他尋找能夠繼承洞山宗的人。元豐辛酉年，他出任舒州太平興國寺住持，之後遷往蘇州天平寺，晚年住在浮山寺。
在受邀擔任住持的當天，法遠禪師上堂說法。一位僧人出來禮拜，法遠禪師說：『在大獵戶的家裡，哪裡需要狐貍和兔子？』雖然如此，『小慈妨大慈』，說完便打了他。僧人起身，問道：『大善知識說無所執著，有出人意料的見解，什麼是出人意料的見解？』法遠禪師回答：『黃河九曲。』僧人說：『既然如此，那麼什麼是真正的善知識？』法遠禪師回答：『陜府的鐵牛。』
於是他說：『各位仁者想要成為英俊的人物嗎？必須具備四個條件，才能顯現宗師的途徑。』什麼是這四個條件呢？一是祖師的憑據（祖師巴鼻），二是有金剛的眼睛（金剛眼睛），三是有獅子的爪牙（師子爪牙），四是得到衲僧殺活的拄杖（衲僧殺活拄杖）。得到這四個條件，就能縱橫變化，任意舒捲，高聳於人天之上，像峭壁一樣屹立。如果不能符合這些條件，死守善道，就是敗軍之兆。為什麼呢？因為棒打石人，貴在論述實際的事情。所以到了這裡，才能『得不修江耿耿，大野云凝，綠竹含煙，青山鎖翠，風雲一致，水月齊觀』。一句該通，已經彰顯殘朽。
上堂說法。諸佛出世，建立教化之門，不離三身智眼，也像摩醯首羅（Maheśvara，大自在天）一樣。
【English Translation】 English version Successor of Dharma Master Ye Xian Sheng
Zen Master Yuanjian Fayuan of Fushan Mountain in Shuzhou
His lay surname was Wang, and he was a native of Putian in Zhengzhou. At the age of nineteen, he traveled to Bingzhou and met Zen Master Sanjiao Song, seeking the Dharma of liberation. Zen Master Song observed his prominent cranial bones and piercing gaze, considering him extraordinary, and said, 'You should shave your head and become a monk, joining the ranks of the Three Jewels, so that the Dharma can be transmitted to you.' Fayuan Zen Master asked, 'Does the Dharma have distinctions between monks and laity?' Zen Master Song replied, 'You are unaware that monks can prolong the life of the Buddha.' Fayuan Zen Master gladly complied. Soon after, Zen Master Song entered the room to preach to the assembly, and a monk asked about the cause and condition of Zhaozhou's cypress tree. Zen Master Song questioned him, and Fayuan Zen Master, who was standing by, suddenly had an enlightenment. After ordination, he visited Zen Masters Fenyang and Yexian, and both acknowledged his understanding. During the Tianxi era, he arrived at Daming An's place. An spoke with him and entrusted him with his robe and bowl, ordering him to seek someone to continue the Dongshan lineage. In the year Xinyou of the Yuanfeng era, he became the abbot of Taiping Xingguo Temple in Shuzhou, then moved to Tianping Temple in Suzhou, and later resided at Fushan Temple.
On the day he was invited to become the abbot, Zen Master Fayuan ascended the hall to preach. A monk came out to prostrate, and Zen Master Fayuan said, 'In the home of a great hunter, where is the need for foxes and rabbits?' Even so, 'Small compassion hinders great compassion,' and then he struck him. The monk rose and asked, 'A great virtuous teacher says there is nothing to be attached to, and there is an unexpected insight. What is an unexpected insight?' Zen Master Fayuan replied, 'The Yellow River has nine bends.' The monk said, 'If that is so, then what is a true virtuous teacher?' Zen Master Fayuan replied, 'The iron ox of Shaanxi.'
Then he said, 'Do you all want to be outstanding individuals? You must have four things to reveal the path of a master.' What are these four things? First, the evidence of the patriarch (祖師巴鼻, Zushi Babi), second, the eyes of a Vajra (金剛眼睛, Jingang Yanjing), third, the claws and teeth of a lion (師子爪牙, Shizi Zhaoya), and fourth, the staff of a monk that kills and revives (衲僧殺活拄杖, Naseng Shahuozhuzhang). With these four things, one can transform freely, expand and contract at will, towering above humans and gods, standing like a cliff. If one does not meet these conditions and clings to the good path, it is a sign of a defeated army. Why? Because striking a stone man is about discussing real matters. Therefore, arriving here, one can 'gain the uncultivated river, the vast wilderness with condensed clouds, the green bamboo containing mist, the green mountains locked in emerald, the wind and clouds in harmony, and the water and moon viewed together.' A single sentence encompasses everything, already revealing the decayed and rotten.
Ascending the hall to preach. The Buddhas appear in the world, establishing the gates of teaching, inseparable from the Three Bodies and the Eye of Wisdom, just like Maheśvara (摩醯首羅, Great Lord of the World).
三目。何故。一隻水泄不通。緇素難辨。一隻大地全開。十方通暢。一隻高低一顧。萬類齊瞻。雖然。若是本分衲僧。陌路相逢。別具通天正眼始得。所以道。三世諸佛不知有。貍奴白牯卻知有。且道貍奴白牯知有個甚麼事。要會么。深秋簾幕千家雨。落日樓臺一笛風。 上堂。天得一以清。地得一以寧。帝王得一以治天下。衲僧得一禍患臨身。擊禪床。下座。 上堂。大丈夫擬欲㔃裂陣索。霸主升騰么。第一不得螣蛇繞足。路布纏身。高著眼睛。勿存依掛。設使澄瀾渺邈同風而未可停舟。云月彌天隱顯兮豈披圓照。儻或言超表略。事越機諧。觸目荒榛。論年放曠。檐前捧日。未是高明。狹路分歧。寧同大轍。應是從前會解。平昔見知。自負依佗。宜須退步。直須干嚗嚗地水灑不著。便是咬一粒米。著一片衣。腳踏實地。自不欺謾。輒莫朝雲暮雨。變化不開。春茂秋凋。仇讎不動。平生慷慨。事合如斯。山僧今日恁么道。大似鞏縣茶瓶。 上堂。垂慈則有法。無法不垂慈。古人道。末後一句。始到牢關。把斷要津。不通凡聖。尋常向你諸人道。任從天下樂欣欣。我獨不肯。如靈龜負圖。自取喪身之兆。鳳縈金網。趨霄漢以何期。須于旨外明機。莫向言中取則。是以石人機似汝。也會唱巴歌。汝若似石人。雪曲也應和。
【現代漢語翻譯】 現代漢語譯本 三目。為什麼呢？一隻眼睛水泄不通，僧俗難以分辨。一隻眼睛大地完全敞開，十方通暢無阻。一隻眼睛高低一視同仁，萬物共同瞻仰。雖然如此，如果是本分的出家人，即使在不熟悉的地方相遇，也要具備獨特的通天正眼才行。所以說，『三世諸佛都不知道它，貓和牛卻知道它』。那麼，貓和牛知道的是什麼事呢？想要知道嗎？『深秋的簾幕外是千家萬戶的雨聲，夕陽下的樓臺上飄蕩著悠揚的笛聲。』 上堂說法。天得到『一』而清明，地得到『一』而安寧，帝王得到『一』而治理天下，出家人得到『一』則禍患臨身。』（敲擊禪床）下座。 上堂說法。大丈夫想要突破重圍，霸主想要升騰嗎？第一不能被螣蛇纏繞雙腳，被葛藤纏住身體。要眼光放高，不要心存依賴。即使水面遼闊平靜得像風一樣，也不可以停船；雲和月佈滿天空，時隱時現，難道可以遮蔽圓滿的光輝？如果言語超越了表面，事情越過了機巧，那麼觸目所及都是荒涼的草木，只能任憑歲月流逝。在屋檐前捧著太陽，還算不上高明。在狹窄的道路上分道揚鑣，怎麼能與大道相同？應該是從前就已理解，平時就已明白。如果自以為是，依賴他人，就應該退步。必須做到乾乾淨淨，水潑不進，即使是吃一粒米，穿一片衣，也要腳踏實地，不自欺欺人。不要像朝雲暮雨那樣，變化不定；也不要像春榮秋枯那樣，仇恨不動。平生慷慨激昂，事情就應該像這樣。老僧我今天這樣說，很像鞏縣的茶瓶（指平淡無奇）。 上堂說法。垂慈就有法則，沒有法則就不能垂慈。古人說：『最後一句話，才到達牢固的關隘。』把守住重要的關口，不讓凡人和聖人通過。我平時對你們說，『任憑天下人高興，我卻不肯。』就像靈龜揹負著圖，自己招致喪身之禍；鳳凰被金網纏繞，又怎麼能期望飛向天空？必須在旨意之外明白玄機，不要在言語中尋求法則。因此，石人雖然像你，也會唱巴歌；你如果像石人，雪曲也應該附和。
【English Translation】 English version Three eyes. Why? One eye is impenetrable, making it difficult to distinguish between monks and laypeople. One eye has the entire earth wide open, with unobstructed access in all directions. One eye regards high and low equally, with all beings looking up to it together. However, if one is a true monk, even when meeting on unfamiliar roads, one must possess a unique all-seeing eye to be able to discern. Therefore, it is said, 'The Buddhas of the three worlds do not know it, but the cat and the cow do.' So, what is it that the cat and the cow know? Do you want to know? 'In deep autumn, outside the curtains, there is the sound of rain from thousands of homes; on the terrace in the setting sun, a flute plays a melodious tune.' Ascending the hall to preach. 'Heaven attains 'one' and becomes clear; earth attains 'one' and becomes peaceful; emperors attain 'one' and govern the world; monks attain 'one' and disaster befalls them.' (Strikes the Zen platform) Descends from the seat. Ascending the hall to preach. Does a great man intend to break through the encirclement, or a hegemon to rise up? First, one must not allow the 'tengshe' (a mythical snake) to entwine one's feet, or be entangled by vines. Keep your eyes high and do not rely on anything. Even if the vast and tranquil waters are like the wind, one cannot stop the boat; even if the clouds and moon fill the sky, appearing and disappearing, how can they obscure the complete radiance? If words transcend the superficial and matters surpass cleverness, then all that one sees is desolate wilderness, and one can only let the years pass by. Holding the sun in front of the eaves is not yet considered brilliant. Diverging on a narrow road is not the same as following the great path. One should have understood from the past and known from ordinary times. If one is self-righteous and relies on others, one should step back. One must be completely clean and dry, with no water able to penetrate, even when eating a grain of rice or wearing a piece of clothing, one must be grounded and not deceive oneself. Do not be like the morning clouds and evening rain, constantly changing; nor like the flourishing of spring and the withering of autumn, with hatred unmoved. A lifetime of generosity and righteousness should be like this. The old monk speaks like this today, much like a tea bottle from Gong County (meaning plain and unremarkable). Ascending the hall to preach. To bestow compassion, there must be a method; without a method, one cannot bestow compassion. The ancients said, 'The last sentence is when one reaches the firm gate.' Guard the important pass, not allowing ordinary people or sages to pass through. I usually say to you all, 'Let the world rejoice, but I alone will not.' Like the spirit turtle carrying the diagram, it brings about its own demise; like the phoenix entangled in a golden net, how can it hope to soar into the sky? One must understand the hidden meaning beyond the words, and not seek the rules within the words. Therefore, even though the stone man is like you, he can also sing 'Ba' songs; if you are like the stone man, you should also harmonize with 'Snow' songs.
僧問。三世諸佛不知有。意旨如何。曰。弄巧成拙。云。貍奴白牯卻知有。又作么生。曰。鈍鳥逆風飛。 問。眾手淘金。誰是得者。曰。入水見長人。 問。如何是面前事。曰。鼻孔。云。如何是向上事。曰。眼睛。 問。金鏃慣調曾百戰。鐵鞭多力恨無仇。學人上來。請師端的。曰。誅龍之劍。豈可揮蛇。僧噓噓。師曰。而今大有如君者。不到烏江未肯休。 問。路逢達道人。不將語默對。未審將甚麼對。曰。玉樹夜凋零。不待狂風掃。 問。從上諸聖傳不到處。請師道。曰。番人愛裹雕鼠帽。云。斬新日月。特地乾坤。曰。鐵鞭遙指賀蘭山。 師暮年休于會聖巖。敘佛祖奧義。作九帶。曰。佛正法眼帶．佛法藏帶．理貫帶．事貫帶．理事縱橫帶．屈曲垂帶．妙葉兼帶．金針雙鎖帶．平懷常實帶。學者既已傳誦。師曰。若據圓極法門。本具十數。今此九帶已為諸人說了。更有一帶。還見得么。若也見得親切分明。卻請出來對眾說看。說得分明。許汝通前九帶。圓明道眼。若見不親切。說不相應。唯依吾語而為己解。則名謗法。諸人到此如何。眾無語。師叱之而去。末篇論南華真經曰。莊子與惠子游于濠梁之上。莊子曰。倏魚出遊從容。是魚樂也。惠子曰。子非魚。安知魚之樂。莊子曰。子非我。安知我不知魚之
【現代漢語翻譯】 現代漢語譯本： 僧人問：『三世諸佛不知有』，是什麼意思？ 師父回答：『弄巧成拙。』 僧人又問：『貍奴（貓的別稱）白牯（白色母牛）卻知有』，又該怎麼理解？ 師父回答：『鈍鳥逆風飛。』 僧人問：眾人淘金，誰是得到金子的人？ 師父回答：『入水見長人（指有經驗的人）。』 僧人問：什麼是面前的事？ 師父回答：『鼻孔。』 僧人問：什麼是向上（更高層次）的事？ 師父回答：『眼睛。』 僧人問：金箭磨礪慣經百戰，鐵鞭力猛只恨沒有仇敵。學人前來，請師父明示。 師父回答：『誅龍的劍，怎麼能用來揮舞蛇？』 僧人發出噓噓的聲音。 師父說：『如今像你這樣的人很多，不到烏江邊絕不罷休。』 僧人問：路上遇到得道之人，不以言語或沉默相對，那該用什麼來應對？ 師父回答：『玉樹在夜裡凋零，無需狂風吹掃。』 僧人問：從上代諸聖傳不到的地方，請師父開示。 師父回答：『番人喜歡戴雕鼠帽。』 僧人說：嶄新的日月，特別的天地。 師父回答：『鐵鞭遙指賀蘭山。』 師父晚年隱居在會聖巖，講述佛祖的奧義，著有九帶：佛正法眼帶、佛法藏帶、理貫帶、事貫帶、理事縱橫帶、屈曲垂帶、妙葉兼帶、金針雙鎖帶、平懷常實帶。學者們已經傳誦。 師父說：如果按照圓滿至極的法門來說，本來具有十數。現在這九帶已經為你們說了。還有一帶，你們能見到嗎？如果能見到並且親切分明，就請出來當衆說看。說得明白，就允許你通曉前面的九帶，圓明道眼。如果見得不親切，說得不相應，只是按照我的話來作為自己的理解，那就叫做謗法。你們到這裡該如何是好？ 眾人無語。 師父呵斥他們后離去。 末篇論南華真經說：莊子與惠子在濠梁之上游玩。莊子說：『倏魚（白鰷魚）出遊從容，這是魚的快樂啊。』 惠子說：『你不是魚，怎麼知道魚的快樂？』 莊子說：『你不是我，怎麼知道我不知道魚的快樂？』
【English Translation】 English version: A monk asked: 'The Buddhas of the three worlds do not know existence,' what does this mean? The master replied: 'Trying to be clever only results in clumsiness.' The monk further asked: 'But the domestic cat (another name for cat) and the white cow do know existence,' how should this be understood? The master replied: 'A dull bird flies against the wind.' A monk asked: 'Many hands search for gold, who is the one who obtains it?' The master replied: 'Entering the water, one sees a tall person (referring to an experienced person).' A monk asked: 'What is the matter before one's eyes?' The master replied: 'Nostrils.' The monk asked: 'What is the matter above (a higher level)?' The master replied: 'Eyes.' A monk asked: 'The golden arrow is accustomed to being tuned, having fought hundreds of battles; the iron whip is strong but regrets having no enemies. The student has come, please master clarify.' The master replied: 'The sword for slaying dragons, how can it be used to wave at snakes?' The monk made a hissing sound. The master said: 'Now there are many like you, not reaching the Wujiang River, they will not give up.' A monk asked: 'Meeting a person who has attained the Tao on the road, not responding with speech or silence, then what should be used to respond?' The master replied: 'The jade tree withers at night, not waiting for the violent wind to sweep it away.' A monk asked: 'The place that the previous sages could not transmit, please master explain.' The master replied: 'Barbarians like to wear hats made of carved rat fur.' The monk said: 'Brand new sun and moon, special heaven and earth.' The master replied: 'The iron whip points remotely at Helan Mountain.' In his later years, the master retired to Huisheng Rock, explaining the profound meaning of the Buddhas, and wrote the Nine Belts: Buddha's Right Dharma Eye Belt, Buddha's Dharma Treasury Belt, Principle Penetration Belt, Matter Penetration Belt, Principle and Matter Horizontal and Vertical Belt, Crooked Hanging Belt, Wonderful Leaf Combined Belt, Golden Needle Double Lock Belt, Peaceful Mind Constant Reality Belt. Scholars have already recited them. The master said: 'If according to the perfect and ultimate Dharma gate, it originally has ten numbers. Now these nine belts have already been spoken to you. Is there still one belt that you can see? If you can see it and it is intimate and clear, then please come out and speak it in public. If you speak clearly, you will be allowed to understand the previous nine belts, the perfect and bright Tao eye. If you do not see it intimately, and your speech is not corresponding, and you only use my words as your own understanding, then it is called slandering the Dharma. What should you do here?' The crowd was silent. The master scolded them and left. The final chapter discusses the Nanhua True Scripture, saying: Zhuangzi and Huizi were playing on the Hao River bridge. Zhuangzi said: 'The shuo fish (whitebait) comes out to swim leisurely, this is the joy of the fish.' Huizi said: 'You are not a fish, how do you know the joy of the fish?' Zhuangzi said: 'You are not me, how do you know that I do not know the joy of the fish?'
樂。惠子曰。我非子。固不知子矣。子固非魚也。子之不知魚之樂全矣。莊子曰。請循其本。子曰。汝安知魚樂。云者既已知吾知之而問我。我知之濠上也。郭象注曰。凡相知者。果可以此知彼。不待是魚。然後知魚也。師曰。郭象于魚猶彷彿矣。且魚以水為命。見於水。即見於魚。所謂色心不二。彼我無差。其或離岸見水。則水外別有岸也。水岸既立。二法迭失。魚水各異。乃亂天之經。逆物之情。其或情不逆．經不亂。均順天和。魚相忘于江湖。人相忘于道術。見岸即水。見水即魚。天地一指。萬物一馬。空同實相。一體無諸。不待水而水。不待岸而岸。不待魚而魚。然後知魚水也。首楞嚴經曰。如來藏中。性水真空。性空真水。清凈本然。周遍法界。隨眾生心。應所知量。又曰。於一毫端現寶王剎。豈惟魚水矣。又經曰。一即一切。一切即一。無異相。無別相。前後際斷。如此。而無處不魚。無處不水。豈待游濠梁之上。然後知魚水哉。
石門慈照蘊總禪師法嗣(一名谷隱)
鎮江府金山達觀曇穎禪師
錢塘人也。族丘氏。于隆興寺得度。神宇凜然。嘗通內外墳典。出遊師席。首謁大陽明安。問。洞上所立偏正君臣。當明何事。曰。父母未生時事。云。如何體會。曰。夜半正明。天曉不露。
【現代漢語翻譯】 現代漢語譯本： 莊子說：『我們還是回到最初的話題吧。』惠子說：『你憑什麼知道魚的快樂？』莊子說：『你說「你哪裡知道魚的快樂」這句話，就已經知道我知道魚的快樂才來問我，我是在濠水之上知道的。』 郭象註釋說：『凡是相互瞭解，確實可以通過這個來了解那個，不必一定要是魚，然後才知道魚的快樂。』 師父說：『郭象對於魚的理解還只是依稀彷彿。況且魚以水為生命，見到水，就見到了魚，這就是所謂的色心不二，彼此沒有差別。如果離開岸邊看水，那麼在水之外就另有岸了。水和岸一旦對立，兩種法則就相互喪失，魚和水就各不相同，這是擾亂天地的常理，違背事物的本性。如果情不違背，常理不亂，一切都順應天地的和諧，魚在江湖中互相忘卻，人在道術中互相忘卻。見到岸就是見到水，見到水就是見到魚，天地就是一個指頭，萬物就是一匹馬，空和實是相同的，一體之中沒有差異。不必等待水而有水，不必等待岸而有岸，不必等待魚而有魚，然後才能知道魚和水。』 《首楞嚴經》（Śūraṅgama Sūtra）說：『如來藏（Tathāgatagarbha）中，性水是真空，性空是真水，清凈本來如此，周遍整個法界，隨著眾生的心，應合所知的量。』又說：『在一根毫毛的頂端顯現寶王剎（Bao Wang Kṣetra），豈止是魚和水呢。』 又經書說：『一即一切，一切即一，沒有不同的相，沒有分別的相，前後之間的界限斷絕。』如此一來，沒有哪裡不是魚，沒有哪裡不是水，哪裡需要等到在濠梁之上游玩，然後才知道魚和水呢？ 石門慈照蘊總禪師（Shimen Cizhao Yunzong）的法嗣（一名谷隱） 鎮江府金山達觀曇穎禪師（Jinshan Daguan Tanying） 是錢塘人。姓丘。在隆興寺（Longxing Temple）出家。神采氣宇令人敬畏。曾經精通內外典籍。出外參學，首先拜見大陽明安（Dayang Ming'an），問道：『洞上宗（Dongshan School）所立的偏正君臣，應當闡明什麼事？』回答說：『父母未生時的事。』（禪師）問：『如何體會？』回答說：『夜半正明，天曉不露。』
【English Translation】 English version: Zhuangzi said, 'Let's go back to the original topic.' Huizi said, 'How do you know the joy of the fish?' Zhuangzi said, 'Your saying 'How do you know the joy of the fish?' already shows that you know I know it and then ask me. I know it above the Hao River.' Guo Xiang commented, 'All who know each other can indeed know the other through this, without having to be a fish to know the joy of the fish.' The Master said, 'Guo Xiang's understanding of the fish is still vague. Moreover, fish take water as their life. Seeing water is seeing the fish. This is the so-called non-duality of form and mind, with no difference between self and other. If one sees water from the shore, then there is another shore outside the water. Once water and shore are established as opposites, the two principles are lost. Fish and water become different, which disrupts the order of heaven and earth and goes against the nature of things. If emotions are not contrary and principles are not disrupted, everything is in harmony with heaven and earth. Fish forget each other in the rivers and lakes, and people forget each other in the arts of the Dao. Seeing the shore is seeing the water, and seeing the water is seeing the fish. Heaven and earth are one finger, and all things are one horse. Emptiness and reality are the same, and there is no difference within the whole. One does not wait for water to have water, one does not wait for shore to have shore, and one does not wait for fish to have fish, and then one knows fish and water.' The Śūraṅgama Sūtra says, 'In the Tathāgatagarbha, the nature of water is true emptiness, and the nature of emptiness is true water, pure and natural, pervading the entire Dharma Realm, according to the minds of sentient beings, corresponding to the amount of knowledge.' It also says, 'To manifest a Bao Wang Kṣetra on the tip of a hair, how can it be just fish and water?' Another scripture says, 'One is all, and all is one, without different appearances, without separate appearances, the boundaries between past and future are cut off.' In this way, there is nowhere that is not fish, and nowhere that is not water. Why wait to play on the Hao Liang before knowing fish and water? Dharma successor of Shimen Cizhao Yunzong (also named Guyin) Chan Master Daguan Tanying of Jinshan (Golden Mountain) in Zhenjiang Prefecture Was a native of Qiantang, with the surname Qiu. He was ordained at Longxing Temple. His spirit and appearance were awe-inspiring. He was once well-versed in both internal and external classics. He went out to study and first visited Dayang Ming'an, asking, 'What should the partial and correct, sovereign and minister established by the Dongshan School clarify?' (Dayang Ming'an) replied, 'The matter before parents were born.' (The Chan Master) asked, 'How to realize it?' (Dayang Ming'an) replied, 'Bright in the middle of the night, not revealed at dawn.'
師忙然。乃往石門。理前語云。未審師意如何。曰。不道不是。但口門窄。滿口說未盡耳。云。如何是父母未生時事。曰。糞墼子。云。如何是夜半正明。天曉不露。曰。牡丹華下睡貓兒。師愈疑。一日。以石頭執事元是迷。契理亦非悟問之。門曰。你道此語是藥語。是病語。云。是藥語。門叱曰。汝尚以病為藥。豈知祖師透脫意。師聞。灑然云。如何受用。曰。語不離窠臼。焉能出蓋纏。師嘆曰。才涉唇吻。便落意思。皆是死門。終非活路。即再拜禮辭。初住舒之爐峰。次遷因聖．隱靜暨雪竇．金山。 上堂。舉。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。又道菩提本無樹。明鏡亦非臺。本來無一物。何假拂塵埃。師曰。此二尊宿同牀打睡。各自做夢。喫茶去。上堂。諸方鉤又曲。餌又香。奔湊猶如蜂抱王。因聖這裡鉤又直。餌又無。猶如水底捺葫蘆。舉拄杖作釣魚勢。曰。深水取魚長信命。不曾將酒祭江神。擲拄杖。下座。 上堂。舉。長沙岑和尚與仰山玩月次。仰云。人人盡有這個。只是用不得。沙云。恰是倩汝用去。仰云。師叔作么生用。沙踏倒仰山。山云。一似個大蟲。師曰。仰山喚作大蟲。因聖道似個狂狗。 上堂。山僧門庭別。已改諸方轍。為文殊拔出眼裡楔。教普賢休嚼口中鐵。勸人放開
【現代漢語翻譯】 現代漢語譯本： 僧人忙然無措。於是前往石門，提起之前的話說：『不知老師您的意思如何？』石門回答：『不是說「不是」，只是口太窄，滿口話說不盡罷了。』僧人問：『如何是父母未生時的事？』石門說：『糞坷垃。』僧人問：『如何是夜半正明，天曉不露？』石門說：『牡丹花下睡貓兒。』僧人更加疑惑。一天，僧人以石頭執事原本是迷，契合道理也並非領悟來問石門說：『您說這句話是藥語，還是病語？』僧人回答：『是藥語。』石門呵斥道：『你還把病當成藥，哪裡知道祖師徹底解脫的意旨！』僧人聽了，頓時醒悟，問道：『如何受用？』石門說：『說話不離舊窠臼，怎能超出覆蓋束縛？』僧人嘆息道：『才一涉及唇舌，便落入意思，都是死路，終究不是活路。』隨即再次拜謝告辭。他最初住在舒州的爐峰，後來遷到因聖、隱靜以及雪竇、金山。
上堂說法時，他舉例說：『身是菩提樹（bodhi tree，覺悟之樹），心如明鏡臺（bright mirror stand，明亮的鏡子）。時時勤拂拭，莫使惹塵埃。』又說：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』僧人說：『這兩位尊宿同牀睡覺，各自做夢。喫茶去。』上堂說法時，他說：『各方的鉤子又彎曲，魚餌又香甜，人們奔走聚集猶如蜜蜂擁抱蜂王。因聖這裡鉤子又直，魚餌又沒有，猶如水底按葫蘆。』舉起拄杖作釣魚的姿勢，說：『深水取魚長久相信命運，不曾將酒祭祀江神。』扔掉拄杖，走下座位。
上堂說法時，他舉例說：『長沙岑和尚與仰山（Yangshan，人名）一起賞月，仰山說：『人人都有這個，只是用不得。』長沙說：『恰恰是請你用去。』仰山問：『師叔怎麼用？』長沙一腳踢倒仰山，仰山說：『像一隻大蟲。』僧人說：『仰山說像大蟲，因聖我說像條瘋狗。』
上堂說法時，他說：『山僧的門庭與衆不同，已經改變了各方的途徑。為文殊（Manjusri，智慧的象徵）拔出眼裡的木楔，教普賢（Samantabhadra，大行愿的象徵）停止咀嚼口中的鐵。勸人放開。』
【English Translation】 English version: The monk was at a loss. Then he went to Shimen and brought up the previous conversation, saying, 'I don't know what your intention is, teacher?' Shimen replied, 'It's not that I'm saying 'no,' but my mouth is too narrow, and I can't express everything fully.' The monk asked, 'What is the matter before parents were born?' Shimen said, 'A lump of dung.' The monk asked, 'What is it that is bright in the middle of the night but not revealed at dawn?' Shimen said, 'A cat sleeping under peony flowers.' The monk became even more doubtful. One day, the monk, taking the stone attendant's original confusion and the fact that aligning with reason is not enlightenment, asked Shimen, 'Do you say this sentence is medicine-speech or illness-speech?' The monk replied, 'It is medicine-speech.' Shimen scolded, 'You still take illness as medicine; how can you know the Patriarch's thorough liberation!' Upon hearing this, the monk suddenly awakened and asked, 'How to receive and use it?' Shimen said, 'If speech does not leave the old nest, how can it go beyond the covering entanglement?' The monk sighed, 'As soon as it involves lips and tongue, it falls into meaning; all are dead ends, and ultimately not a living path.' Then he bowed again and took his leave. He first resided at Lufeng in Shu, then moved to Yinsheng, Yinjing, and then to Xuedou and Jinshan.
In his Dharma talks, he cited, 'The body is a Bodhi tree (bodhi tree, tree of enlightenment), the mind is like a bright mirror stand (bright mirror stand, a bright mirror). Diligently wipe it from time to time, lest it be stained with dust.' He also said, 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' The monk said, 'These two venerable monks are sleeping in the same bed, each dreaming their own dreams. Go have tea.' In his Dharma talk, he said, 'The hooks of all directions are crooked, and the bait is fragrant. People rush together like bees embracing the queen. Here at Yinsheng, the hook is straight, and there is no bait, like pressing a gourd under water.' He raised his staff in a fishing posture and said, 'Taking fish from deep water is a long-held belief in fate; I have never used wine to sacrifice to the river god.' He threw the staff and went down from his seat.
In his Dharma talk, he cited, 'Chan Master Changsha Cen and Yangshan (Yangshan, name of a person) were admiring the moon together. Yangshan said, 'Everyone has this, but they just can't use it.' Changsha said, 'It is precisely asking you to use it.' Yangshan asked, 'How does Uncle Master use it?' Changsha kicked Yangshan over, and Yangshan said, 'Like a big tiger.' The monk said, 'Yangshan said it's like a big tiger; I, Yinsheng, say it's like a mad dog.'
In his Dharma talk, he said, 'The mountain monk's gate is different; it has already changed the paths of all directions. For Manjusri (Manjusri, symbol of wisdom), pull out the wooden wedge from his eyes; teach Samantabhadra (Samantabhadra, symbol of great vows) to stop chewing the iron in his mouth. Advise people to let go.'
髂蛇手。與汝斫卻系驢橛。駐意擬思量。喝曰。捏。捏。參。 上堂。始從鹿野苑。終至䟦提河。於是二中間。未嘗說一字。師曰。世尊只知靈龜曳尾。後人不覺見兔守株。 上堂。萬里長途去不回。此人空道已心灰。若從因聖門前過。須解逢春卻再來。 僧問。如何是向去底人。曰。從歸青嶂里。不出白雲來。云。如何是卻來底人。曰。自從游紫陌。誰肯隱青山。 問。如何是奪人不奪境。曰。家裡已無回日信。路邊空有望鄉牌。云。如何是奪境不奪人。曰。滄海儘教枯到底。青山直得碾為塵。云。如何是人境兩俱奪。曰。天地尚空秦日月。山河不見漢君臣。云。如何是人境俱不奪。曰。鶯囀千林華滿地。客遊三月草侵天。 問。如何是和尚家風。曰。伸手不見掌。云。忽遇仙陀客來又作么生。曰。對面千里。 問。師唱誰家曲。宗風嗣阿誰。曰。臨濟。云。恁么則谷隱的子也。曰。德山。 問。亡僧遷化向甚麼處去。曰。驢胎馬腹。云。以何為驗。曰。種如是因。獲如是果。 問。臨濟入門便喝。德山入門便棒。未審和尚如何為人。曰。靈云見桃華。云。莫是和尚為人處也無。曰。趙州對柏樹。 問。如何是長法身。曰。拄杖長六尺。云。如何是短法身。曰。運算元短三寸。云。恁么則法身有二去也。曰。更有方圓
【現代漢語翻譯】 現代漢語譯本 『髂蛇手』（一種姿勢或手印）。與你砍斷系驢的木樁，駐足於此，意圖思量。喝道：『捏！捏！參！』 上堂說法：『起初從鹿野苑（Mrigadava，佛陀初轉法輪之地），最終至䟦提河（Kusinagara，佛陀涅槃之地），在這兩者之間，我未曾說過一個字。』 師父說：『世尊只知道靈龜曳尾（比喻隱藏軌跡），後人不覺察卻像守株待兔。』 上堂說法：『萬里長途一去不回，此人空自說道心已灰。若從因聖門前過，須解逢春卻再來。』 僧人問：『如何是走向遠方的人？』 答：『從歸青嶂里，不出白雲來。』 問：『如何是返回故鄉的人？』 答：『自從游紫陌，誰肯隱青山？』 問：『如何是奪人不奪境？』 答：『家裡已無回日信，路邊空有望鄉牌。』 問：『如何是奪境不奪人？』 答：『滄海儘教枯到底，青山直得碾為塵。』 問：『如何是人境兩俱奪？』 答：『天地尚空秦日月，山河不見漢君臣。』 問：『如何是人境俱不奪？』 答：『鶯囀千林華滿地，客遊三月草侵天。』 問：『如何是和尚的家風？』 答：『伸手不見掌。』 問：『忽然遇到仙陀（Saindhava，指鹽或馬，取決於語境）客人來又該怎麼辦？』 答：『對面千里。』 問：『師父您唱的是誰家的曲調？宗風承嗣于誰？』 答：『臨濟（Linji，禪宗宗派）。』 問：『這麼說您是谷隱（Guyin，地名）的後代了？』 答：『德山（Deshan，禪宗大師）。』 問：『亡故的僧人遷化后往什麼地方去了？』 答：『驢胎馬腹。』 問：『以什麼為驗證？』 答：『種如是因，獲如是果。』 問：『臨濟（Linji）入門便喝，德山（Deshan）入門便棒，不知和尚您如何待人？』 答：『靈云（Lingyun，禪宗大師）見桃花。』 問：『莫非這就是和尚您待人的方式嗎？』 答：『趙州（Zhaozhou，禪宗大師）對柏樹。』 問：『如何是長法身？』 答：『拄杖長六尺。』 問：『如何是短法身？』 答：『運算元短三寸。』 問：『這麼說，法身有長短兩種區分了？』 答：『更有方圓。』
【English Translation】 English version 『Ikashe Shou』 (a gesture or mudra). I will chop off the donkey-tethering stake with you. Stop and contemplate. He shouts: 『Nie! Nie! San!』 Ascending the hall: 『Initially from Mrigadava (鹿野苑, the Deer Park where the Buddha first turned the Wheel of Dharma), ultimately to Kusinagara (䟦提河, the place of the Buddha's Parinirvana), in between these two, I have never spoken a single word.』 The master said: 『The World-Honored One only knew the spirit turtle dragging its tail (an analogy for hiding traces), later people unknowingly resemble waiting for a rabbit by a stump.』 Ascending the hall: 『Going on a long journey of ten thousand miles, never to return, this person emptily says their mind is ashen. If passing by the gate of the cause of sainthood, one must understand that spring will come again.』 A monk asked: 『What is a person who is going away?』 Answer: 『Returning from within the green peaks, not emerging from the white clouds.』 Asked: 『What is a person who is returning?』 Answer: 『Since wandering in the purple streets, who would be willing to hide in the green mountains?』 Asked: 『What is seizing the person but not seizing the environment?』 Answer: 『There is no longer news of return from home, by the roadside is only a gazing-homeward sign.』 Asked: 『What is seizing the environment but not seizing the person?』 Answer: 『Let the vast ocean be dried to the bottom, let the green mountains be ground into dust.』 Asked: 『What is seizing both person and environment?』 Answer: 『The Qin sun and moon are still empty in heaven and earth, the Han emperors and ministers are not seen in mountains and rivers.』 Asked: 『What is neither seizing person nor environment?』 Answer: 『Orioles sing in a thousand forests, flowers fill the ground, a traveler for three months, grass encroaches on the sky.』 Asked: 『What is the family style of the abbot?』 Answer: 『One cannot see the palm when extending the hand.』 Asked: 『If a Saindhava (仙陀, which can mean either salt or horse, depending on the context) guest suddenly arrives, what should be done?』 Answer: 『A thousand miles face to face.』 Asked: 『Whose tune does the master sing? Who does the lineage of the school inherit?』 Answer: 『Linji (臨濟, a Zen school).』 Asked: 『In that case, you are a descendant of Guyin (谷隱, a place name)?』 Answer: 『Deshan (德山, a Zen master).』 Asked: 『Where does the deceased monk go after passing away?』 Answer: 『Donkey's womb, horse's belly.』 Asked: 『What is the proof?』 Answer: 『Plant such a cause, reap such a result.』 Asked: 『Linji (臨濟) shouts upon entering, Deshan (德山) strikes with a stick upon entering, I don't know how the abbot treats people?』 Answer: 『Lingyun (靈云, a Zen master) saw the peach blossoms.』 Asked: 『Is this perhaps the way the abbot treats people?』 Answer: 『Zhaozhou (趙州, a Zen master) faces the cypress tree.』 Asked: 『What is the long Dharmakaya?』 Answer: 『The staff is six feet long.』 Asked: 『What is the short Dharmakaya?』 Answer: 『The counting sticks are three inches short.』 Asked: 『In that case, the Dharmakaya has two distinctions?』 Answer: 『There are also square and round.』
在。 問。馬大師一喝。百丈三日耳聾。意旨如何。曰。我平生不曾著人喝。一生耳聾。云。如何領會。曰。近來又眼暗。太子少保李公端愿嘗館之內園。日夕問道。故公卿求發藥者。隨機開示。悉令契入。其辯才無礙。王文康公．夏英公諸鴻儒。咸事以師禮。錄其語曰登門集。嘉祐四年除夜。遣侍者持書別揚州刀景純學士。明旦當行。厚自愛。刀發緘駭然。急遣吏馳書報之。船將抵岸。師欣然登座。敘出世本末。及謝其輔贊者。囑令進修。遂舉監寺賢公補處。下座。讀力學士書畢。大眾擁至丈室。加趺而逝。五年元日也。世壽七十有五。僧臘五十有三。
荊南府竹園法顯禪師
僧問。萬法歸一。一歸何所。曰。水深不見底。云。如何湊泊。曰。須是本行人。 問。如何是道。曰。交橫十字。云。如何是道中人。曰。往往不相識。
唐州大乘遵禪師
侍慈照日。嘗問。古人索火。意旨如何。曰。任他滅。云。滅后如何。曰。初三十一。云。恁么則好時節也。曰。汝見甚麼道理。云。今日一場困。照便打。師即大悟。有頌曰。索火之機實快哉。藏鋒妙用少人猜。要會我師親的旨。紅爐火盡不添柴。
青原第十世(雲門四世)
雪竇明覺重顯禪師法嗣
紹興府天衣義懷禪師
【現代漢語翻譯】 在。
問：馬大師（指馬祖道一禪師）一喝，百丈（指百丈懷海禪師）三日耳聾，意旨如何？
答：我平生不曾對人喝斥，百丈一生耳聾。
問：如何領會？
答：近來我又眼花了。太子少保李公端愿（指李端愿）曾在館內的花園裡，日夜問道。所以公卿來求開示的，我隨機開示，都讓他們契入佛理。他的辯才無礙。王文康公（指王安石）、夏英公等眾多鴻儒，都以師禮待之。記錄他的言語，名為《登門集》。嘉祐四年除夕，派侍者拿著書信告別揚州刀景純學士（指刀景純），說明早就要走了，要他好好保重。刀景純打開信封，非常驚駭，急忙派官吏快馬加鞭送信告知。船將要靠岸時，義懷禪師高興地登上座位，敘述出家修行的始末，以及感謝輔佐他的人，囑咐他們精進修行。於是推薦監寺賢公來接替他的位置。下座后，讀完力學士的書信，大眾擁到丈室，義懷禪師跏趺坐而逝。時間是嘉祐五年元旦。世壽七十五歲，僧臘五十三年。
荊南府竹園法顯禪師
僧人問：萬法歸一，一歸何處？
答：水深不見底。
問：如何才能到達？
答：必須是本來的修行人。
問：如何是道？
答：交橫十字。
問：如何是道中人？
答：往往不相識。
唐州大乘遵禪師
侍奉慈照禪師時，曾經問：古人索火，意旨如何？
答：任他滅。
問：滅后如何？
答：初三十一。
問：這麼說來，是好時節啊？
答：你見到了什麼道理？
答：今日一場困。
慈照禪師便打了他。大乘遵禪師因此大悟。有頌說：『索火之機實快哉，藏鋒妙用少人猜。要會我師親的旨，紅爐火盡不添柴。』
青原第十世（雲門四世）
雪竇明覺重顯禪師法嗣
紹興府天衣義懷禪師
【English Translation】 Here.
Question: Master Ma (referring to Mazu Daoyi) shouted, and Baizhang (referring to Baizhang Huaihai) was deaf for three days. What is the meaning of this?
Answer: In my life, I have never shouted at anyone. Baizhang was deaf all his life.
Question: How should one understand this?
Answer: Recently, my eyesight has also become dim. The Junior Guardian of the Heir Apparent, Li Gong Duanyuan (referring to Li Duanyuan), used to ask about the Way day and night in the garden of the residence. Therefore, when officials and nobles came seeking guidance, I would instruct them according to their individual needs, enabling them all to enter into the Buddhist principles. His eloquence was unimpeded. Duke Wang Wenkang (referring to Wang Anshi), Duke Xia Ying, and many other great scholars all treated him with the respect due to a teacher. His recorded sayings are called 'Dengmen Ji' (Collection of Entering the Gate). On New Year's Eve of the fourth year of Jiayou, he sent a servant with a letter to bid farewell to Scholar Dao Jingchun of Yangzhou (referring to Dao Jingchun), stating that he would be leaving the next morning and urging him to take good care of himself. Dao Jingchun opened the letter and was greatly alarmed, and hurriedly sent an official to deliver a message by express horse. As the boat was about to dock, Yihuai Chan Master happily ascended the seat, recounting the beginning and end of his monastic practice, and thanking those who had assisted him, urging them to diligently cultivate. Then, he recommended the superintendent of the monastery, Xian Gong, to take his place. After descending from the seat, he finished reading the letter from Li Xueshi, and the assembly crowded into his room. Yihuai Chan Master sat in the lotus position and passed away. The time was the first day of the fifth year of Jiayou. His age was seventy-five, and his monastic age was fifty-three.
Chan Master Faxian of Zhuyuan Monastery in Jingnan Prefecture
A monk asked: All dharmas return to one, where does the one return?
Answer: The water is so deep that the bottom cannot be seen.
Question: How can one reach it?
Answer: One must be a genuine practitioner.
Question: What is the Way?
Answer: A crossroad.
Question: What is a person of the Way?
Answer: Often, they are not recognized.
Chan Master Zun of Dacheng Monastery in Tang Prefecture
While serving Chan Master Cizhao, he once asked: What is the meaning of the ancients seeking fire?
Answer: Let it be extinguished.
Question: What happens after it is extinguished?
Answer: The first day and the thirtieth/thirty-first day.
Question: So, it is a good time?
Answer: What principle do you see?
Answer: Today is a day of exhaustion.
Cizhao Chan Master then struck him. Chan Master Dacheng Zun had a great awakening because of this. There is a verse that says: 'The mechanism of seeking fire is truly delightful, the subtle function of concealing the edge is rarely guessed. To understand my teacher's true meaning, when the fire in the red furnace is exhausted, do not add firewood.'
Tenth Generation of Qingyuan (Fourth Generation of Yunmen)
Successor of Chan Master Chongxian of Xuedou Mingjue
Chan Master Yihuai of Tianyi Monastery in Shaoxing Prefecture
永嘉樂清陳氏子也。世以漁為業。母夢星殞于屋。乃孕。及產。尤多吉祥。兒時坐船尾。父得魚付師貫之。師不忍。乃私投江中。父怒笞。師恬然如故。長游京師。依景德寺為童行。天聖中。試經得度。自言法華所記。之後。去謁金鑾善．葉縣省。微有契。晚至姑蘇。禮明覺于翠峰。峰問。汝名甚麼。云。義懷。曰。何不名懷義。云。當時致得。曰。誰為汝立名。云。受戒來十年矣。曰。汝行腳費卻多少草鞋。云。和尚莫瞞人好。曰。我也沒量罪過。汝也沒量罪過。你作么生。師無語。峰打曰。脫空謾語漢。出去。入室次。峰曰。恁么也不得。不恁么也不得。恁么不恁么總不得。師擬議。峰又打出。如是者數四。徐為水頭。因汲水折擔。倏悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。峰聞。拊幾稱善。后七坐道場。化行海內。嗣其法者悉龍象。 上堂。舉。法眼道。升元閣為御街里人說法。師曰。諸人還知。崇壽佛殿上蚩刎。昨夜三更大笑一聲。三門頭金剛咄云。你笑個甚麼。我笑茫茫宇宙人。空延歲月。兀兀度時。道德不修。衣食斯費。忽然筑著閻羅老子。禍事。禍事。 上堂。枯桑知天風。海水知天寒。金色頭陀見處不真。雞足山中與他看守衣缽。三千大喻。八
百小喻。大似泥里洗土塊。四十九年。三百六十餘會。摩竭提國猶較些子。德山．臨濟雖然丈夫。爭似罽賓國王一刀兩段。如今若有個人鼻孔遼天。山僧性命何在。良久。曰。太平本是將軍致。不許將軍見太平。 上堂。夜來寒霜凜冽。黃河凍結。陜府鐵牛腰折。盡道女媧煉石補天。爭奈西北一缺。如今欲與他補卻。又恐大地人無出氣處。且留這一竅與大地人出氣。參。 上堂。虛明自照。不勞心力。上士見之。鬼神茶飯。中下得之。狂心頓息。更有一人。切忌道著。 上堂。光透日月。明暗不收。智出聖凡。賢愚不歷。所以道。不在低頭思量難得。良久。曰。是甚麼。 上堂。須彌頂上不扣金鐘。畢缽巖前無人聚會。山僧倒騎佛殿。諸人反著草鞋。朝游檀特。暮到羅浮。拄杖針筒。自家收取。 僧問。天不能蓋。地不能載。未審是甚麼人。曰。掘地深埋。云。此人還受安排也無。曰。土上更加泥。 問。大修行人還具因果也無。曰。只聞人作鬼。不見鶴成仙。云。古人又作么生。曰。且識前話。 問。如何是古佛機。曰。得。 問。牛頭未見四祖時如何。曰。長江無六月。云。見后如何。曰。一年一度春。 室中問僧。無手人能行拳。無舌人能解語。忽然無手人打無舌人。無舌人道個甚麼。又曰。蜀魄連霄叫。鵽𩾗
【現代漢語翻譯】 現代漢語譯本 百小喻（比喻很小的東西）。就像在泥里洗土塊一樣（比喻徒勞無功）。四十九年說法，三百六十餘次法會。摩竭提國（Magadha，古印度十六雄國之一）還算好些。德山（Deshan）和臨濟（Linji）雖然是大丈夫，怎比得上罽賓國王（Kashmir King）一刀兩斷（比喻當機立斷）。如今若有個人鼻孔朝天（比喻驕傲自大），山僧的性命又在哪裡呢？良久，說：『太平本來是將軍打下來的，卻不許將軍見到太平。』 上堂說法。昨夜寒霜凜冽，黃河都凍結了。陜府的鐵牛都腰折了。都說女媧煉石補天，無奈西北方還缺一塊。如今想要替她補上，又恐怕大地上的人沒有出氣的地方。姑且留下這一竅給大地上的人出氣。參！ 上堂說法。虛明自然照耀，不費心力。上等根器的人見到它，鬼神也供養茶飯。中下等根器的人得到它，狂妄的心念立刻止息。還有一種人，切忌說中。 上堂說法。光明穿透日月，不分明暗。智慧超出聖凡，不經歷賢愚。所以說，不在低頭思量，難以得到。良久，說：『是什麼？』 上堂說法。須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂上不敲金鐘，畢缽巖（Pippala Cave）前無人聚會。山僧倒騎佛殿，諸位反穿著草鞋。早上游歷檀特山（Dandaka Forest），晚上到達羅浮山（Mount Luofu）。拄杖和針筒，自己收好。 僧人問：『天不能覆蓋，地不能承載，不知是什麼人？』答：『掘地深埋。』僧人說：『此人還要受安排嗎？』答：『土上更加泥。』 問：『大修行人還具有因果嗎？』答：『只聽說人變成鬼，沒見過鶴修煉成仙。』僧人說：『古人又是怎麼說的呢？』答：『先理解前面的話。』 問：『如何是古佛的機鋒？』答：『得。』 問：『牛頭（Niutou Farong）未見四祖（Daoxin）時如何？』答：『長江沒有六月。』僧人說：『見后如何？』答：『一年一度春。』 室內問僧人：『沒手的人能打拳，沒舌頭的人能說話。忽然沒手的人打沒舌頭的人，沒舌頭的人說什麼？』又說：『蜀魄連夜叫，鵽𩾗（一種鳥）……』
【English Translation】 English version A hundred small parables (a metaphor for very small things). It's like washing a lump of dirt in the mud (a metaphor for futile effort). Forty-nine years of Dharma talks, more than three hundred and sixty assemblies. Magadha (one of the sixteen ancient Indian kingdoms) is still somewhat better. Although Deshan and Linji are great men, how can they compare to the Kashmir King's decisive cut (a metaphor for decisive action)? Now, if there is someone whose nostrils are turned to the sky (a metaphor for arrogance), where will this monk's life be? After a long silence, he said: 'Peace was originally achieved by the general, but the general is not allowed to see peace.' Ascending the hall to preach. Last night, the frost was severe, and the Yellow River was frozen. The iron ox of Shanfu broke its back. Everyone says that Nüwa (a Chinese goddess) refined stones to mend the sky, but unfortunately, there is still a gap in the northwest. Now, if I want to mend it for her, I am afraid that the people on the earth will have no place to breathe. Let's leave this one opening for the people on the earth to breathe. Meditate! Ascending the hall to preach. Clear and bright self-illumination, without effort. When people of superior capacity see it, even ghosts and gods offer tea and food. When people of medium and inferior capacity obtain it, their wild thoughts immediately cease. There is also a kind of person, be careful not to mention them. Ascending the hall to preach. The light penetrates the sun and moon, without distinguishing between light and darkness. Wisdom transcends the saintly and the mundane, without experiencing the wise and the foolish. Therefore, it is said that it is not obtained by bowing one's head and pondering. After a long silence, he said: 'What is it?' Ascending the hall to preach. No golden bell is struck on the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology), and no one gathers in front of Pippala Cave. This monk rides the Buddha hall upside down, and you all wear straw sandals backwards. In the morning, I travel to Dandaka Forest, and in the evening, I arrive at Mount Luofu. The staff and needle tube, take them back yourself. A monk asked: 'Heaven cannot cover, and earth cannot bear, I wonder what kind of person is it?' He replied: 'Bury them deep in the ground.' The monk said: 'Will this person still be subject to arrangements?' He replied: 'Adding mud on top of the soil.' Asked: 'Do great practitioners still possess karma?' He replied: 'I have only heard of people becoming ghosts, and have not seen cranes cultivating into immortals.' The monk said: 'What did the ancients say?' He replied: 'First understand the previous words.' Asked: 'What is the ancient Buddha's opportunity?' He replied: 'Got it.' Asked: 'What was Niutou Farong like before he met the Fourth Patriarch Daoxin?' He replied: 'The Yangtze River has no June.' The monk said: 'What is it like after seeing him?' He replied: 'Spring once a year.' In the room, he asked the monk: 'A person without hands can box, and a person without a tongue can speak. Suddenly, a person without hands hits a person without a tongue, what does the person without a tongue say?' He also said: 'The soul of Shu cries all night, the hazel hen...'
終夜啼。圓通門大啟。何事隔雲泥。晚年以疾居池陽杉山庵。門弟子智才住臨平之佛曰。迎歸侍奉。才如蘇城未還。師速其歸。及鐘門。師已書偈遺眾。才問。卵塔已成。如何是畢竟事。師舉拳示之。遂就寢。推枕而寂。偈曰。紅日照扶桑。寒云遮華岳。三更過鐵圍。拶折蒼龍角。壽七十二。夏四十六。塔全身於寺東之原。師嘗設百問勘驗學者。今載其二。又摭古今尊宿契悟因緣。號通明集。盛行於世。崇寧中。 謚振宗大師。
岳州君山顯升禪師
上堂曰。大方無外。含裹十虛。至理不形。圓融三際。高超名相。妙體全彰。迥出古今。真機獨露。握驪珠而鑒物。物物流輝。擲寶劍以揮空。空空終跡。把定則摩竭掩室。凈名杜詞。放行則拾得搖頭。寒山拊掌。且道是何人境界。拈拄杖。卓一下。曰。瞬目揚眉處。憑君子細看。
平江府洞庭水月慧金典座
慶曆中。之四明。依明覺。聞舉須彌山話。默有契。一日。欲往訊。遇之殿軒。覺問。汝名甚麼。云。慧金。曰。阿誰惠汝金。云。容少間去方丈致謝。曰。即今聻。云。這裡容和尚不得。覺休去。於是眾所推敬。命掌香積。后告別。覺述偈送之。曰。野水輕舟。乘興分流。秋光不盡。誰也爭求。握松為柄。未極折柳。贈行豈休休休。百川駭
【現代漢語翻譯】 現代漢語譯本： 終夜啼（指長時間的哭泣）。圓通門（指通往圓滿智慧的門徑）大啟。何事隔雲泥（為什麼還要被世俗的差別所阻隔）？晚年因病住在池陽杉山庵。門下弟子智才住在臨平的佛寺，想要迎接他回去侍奉。智才到了蘇城還沒有回來，師父催促他趕快回來。等到智才到達鐘門的時候，師父已經寫好偈語留給眾人。智才問：『卵塔（指埋葬僧人的墳墓）已經建好，什麼是最終的事情？』師父舉起拳頭給他看，然後就寢，推開枕頭圓寂了。偈語說：『紅日照耀扶桑（指東方），寒云遮蓋華岳（指華山）。三更時分穿過鐵圍山（指佛教宇宙觀中的山），折斷蒼龍的角。』享年七十二歲，僧臘四十六年。全身塔建在寺廟東邊的原野上。師父曾經設立百問來考察學人，現在記載其中的兩個。又收集古今尊宿契悟的因緣，號為《通明集》，在世上廣為流傳。崇寧年間，被謚為振宗大師。 岳州君山顯升禪師 上堂說法：『廣大無邊，包容整個宇宙。至高的真理沒有固定的形態，圓融貫通過去、現在、未來。超越名相的束縛，妙體完全顯現。迥然不同于古今，真正的機鋒獨自顯露。握住驪珠（比喻珍貴的智慧）來照鑒萬物，萬物都閃耀光輝。擲出寶劍來揮斬虛空，虛空也最終消失軌跡。』把持住就如同摩竭（指一種海獸）隱藏在深室，凈名（指維摩詰）沉默不語。放開來就像拾得（唐代高僧）搖頭，寒山（唐代高僧）拍手。那麼，這究竟是什麼人的境界呢？』拿起拄杖，敲擊一下，說：『在眨眼揚眉之間，請各位仔細觀看。』 平江府洞庭水月慧金典座（負責寺院飲食的僧人） 慶曆年間，前往四明，依止明覺禪師，聽到關於須彌山（佛教宇宙觀中的山）的話語，心中有所領悟。有一天，想要去請教，在殿軒遇到了明覺禪師。明覺禪師問：『你叫什麼名字？』慧金回答：『慧金。』明覺禪師說：『是誰賜予你智慧和黃金？』慧金回答：『容我稍後去方丈室向您致謝。』明覺禪師說：『就是現在說！』慧金回答：『這裡容不下和尚您。』明覺禪師就讓他離開了。於是大眾都推崇敬重他，讓他掌管香積（廚房）。後來慧金告別離開，明覺禪師作偈送別，說：『野水輕舟，興致勃勃地分流而下。秋天的景色還沒有結束，誰又能爭奪呢？握著松枝當做船槳，還沒有到折柳送別的地步，贈別之情怎麼能停止呢？』百川驚駭。
【English Translation】 English version: He cried all night (referring to prolonged weeping). The gate of perfect understanding (referring to the path to complete wisdom) is wide open. What separates us like clouds and mud (why are we still obstructed by worldly differences)? In his later years, he lived in Sugiyama Hermitage in Chiyang due to illness. His disciple Zhicai, who lived in a Buddhist temple in Linping, wanted to welcome him back to serve him. Zhicai had not yet returned from Suzhou, and the master urged him to return quickly. When Zhicai arrived at Zhongmen, the master had already written a verse for the assembly. Zhicai asked, 'The stupa (referring to the tomb for monks) is already built, what is the ultimate matter?' The master raised his fist to show him, then went to bed, pushed aside his pillow, and passed away peacefully. The verse says: 'The red sun shines on Fusang (referring to the East), cold clouds cover Mount Hua (referring to Mount Hua). At the third watch of the night, passing through the Iron Ring Mountains (referring to the mountains in the Buddhist cosmology), breaking the horn of the azure dragon.' He lived to the age of seventy-two, with forty-six years as a monk. His full-body stupa was built in the field east of the temple. The master once set up a hundred questions to examine students, and two of them are recorded here. He also collected the causes and conditions of enlightenment of venerable monks of the past and present, called 'Tongming Collection', which was widely circulated in the world. During the Chongning era, he was posthumously named Master Zhenzong. Zen Master Xiansheng of Junshan Mountain in Yuezhou Ascending the Dharma hall, he said: 'The Great Way is boundless, encompassing the entire universe. The ultimate truth has no fixed form, perfectly integrating the past, present, and future. Transcending the constraints of names and forms, the wonderful essence is fully revealed. Distinct from the past and present, the true opportunity is uniquely revealed. Holding the Li Pearl (a metaphor for precious wisdom) to illuminate all things, all things shine with brilliance. Throwing the precious sword to slash the void, the void ultimately disappears without a trace.' Holding firm is like Makara (a sea monster) hiding in a deep chamber, and Vimalakirti (a Buddhist figure) remaining silent. Letting go is like Shide (a Tang Dynasty monk) shaking his head, and Hanshan (a Tang Dynasty monk) clapping his hands. So, what is the realm of this person?' He picked up his staff, struck it once, and said: 'In the blink of an eye and the raising of an eyebrow, please look carefully.' Huijin, the Storehouse Keeper of the Water-Moon Temple in Dongting, Pingjiang Prefecture During the Qingli era, he went to Siming and relied on Zen Master Mingjue. Hearing about the story of Mount Sumeru (a mountain in Buddhist cosmology), he had an understanding in his heart. One day, wanting to ask for instruction, he met Zen Master Mingjue in the hall. Zen Master Mingjue asked, 'What is your name?' Huijin replied, 'Huijin.' Zen Master Mingjue said, 'Who bestowed wisdom and gold upon you?' Huijin replied, 'Allow me to thank you in the abbot's room later.' Zen Master Mingjue said, 'Say it now!' Huijin replied, 'This place cannot accommodate you, Venerable Monk.' Zen Master Mingjue let him leave. Thereupon, the assembly all respected him and appointed him to manage the kitchen. Later, Huijin bid farewell and left, and Zen Master Mingjue composed a verse to send him off, saying: 'A light boat on wild waters, joyfully flowing in different directions. The autumn scenery is not yet exhausted, who can contend for it? Holding a pine branch as a paddle, it has not yet reached the point of breaking willow branches for farewell, how can the parting feelings stop?' The hundred rivers were astonished.
浪兮空悠悠。它日復寄以偈曰。老衲枯藤一一分。天涯無侶道方存。因思龍朔年中事。負石高風不易論(此二偈與書刻之水月)。
洞山曉聦禪師法嗣
南康軍云居曉舜禪師(入道機語見續燈錄)
上堂曰。聞說佛法兩字。早是污我耳目。諸人未跨云居門。腳跟下好與三十棒。雖然如是。也是為眾竭力。 上堂。舉。夾山示眾道。百草頭上薦取老僧。鬧市裡識取聖人。云居即不然。婦搖機軋軋。兒弄口㗻㗻。 上堂。諸方有弄蛇頭。撥虎尾。跳大海。劍刃里藏身。云居這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏。風吹籬頭倒。喚人夫劈篾縛起。
北禪智賢禪師法嗣
隆興府法昌倚遇禪師
臨漳高亭人也。族林氏。幼棄家。依郡之崇福得度。有大志。自受具遊方。名著叢席。浮山遠禪師嘗指謂人曰。此後學行腳樣子也。辭遠。謁芭蕉庵主。又謁圓通．興化諸名宿(機語見僧寶傳)。留北禪最久。於是師資敲唱。妙出一時。晚至西山眷。雙嶺深䆳。棲息三年。始應法昌之請。 上堂曰。你若退身千尺。我便當處生芽。你若覿面相呈。我便藏身露影。你若春池拾礫。我便撒下明珠。直得水灑不著。風吹不入。如個無孔鐵錘相似。且道法昌還有為人處么。遂曰。利刀割肉瘡猶合
【現代漢語翻譯】 現代漢語譯本 浪濤空虛而悠長。他日再次寄託一首偈語說：『老衲如枯藤般，一一分明。天涯海角沒有同伴，道義才得以儲存。回想起龍朔年間的事情，揹負石頭的高尚風節，難以輕易評論。』（這兩首偈語與書刻的水月一同流傳）。
洞山曉聰禪師的法嗣
南康軍云居曉舜禪師（開悟的機緣和語錄見《續燈錄》）。
上堂說法時說：『一聽說『佛法』兩個字，早就玷污了我的耳目。各位還沒跨進云居的門檻，就該在腳跟下打三十棒。』雖然如此，我也是爲了大眾竭盡全力。 上堂說法。舉例說：夾山禪師向大眾開示說：『在百草頭上推薦老僧，在鬧市裡識別聖人。』云居我卻不是這樣。婦人搖動紡車發出軋軋的聲音，孩童張著小嘴發出㗻㗻的聲音。 上堂說法。各處禪林有弄蛇頭、撥虎尾、跳大海、在劍刃里藏身的。云居我這裡，寒冷的天氣用熱水洗腳，晚上脫下襪子睡覺，早晨起來就打裹腳。風吹倒了籬笆，叫人來劈開竹子捆起來。
北禪智賢禪師的法嗣
隆興府法昌倚遇禪師
是臨漳高亭人，姓林。年幼時離家，依附郡里的崇福寺剃度出家。有遠大的志向，自從受具足戒后就開始遊歷四方，名聲傳遍各個禪林。浮山遠禪師曾經指著他說：『這是後輩學人行腳的樣子啊。』辭別浮山遠禪師后，拜訪了芭蕉庵主，又拜訪了圓通、興化等各位名宿（開悟的機緣和語錄見《僧寶傳》）。在北禪寺停留的時間最長。於是師徒之間相互敲打唱和，一時傳為佳話。晚年到西山隱居，在雙嶺深邃的山谷中，棲息了三年，才應法昌寺的邀請前去住持。 上堂說法時說：『你如果退身千尺，我便在原地生根發芽。你如果當面相呈，我便藏身而又顯露身影。你如果在春天的池塘里撿拾瓦礫，我便撒下明珠。』直接達到水潑不進，風吹不入的境界，就像一個無孔的鐵錘一樣。那麼法昌我還有為人處世的地方嗎？』於是說：『利刀割肉，瘡口還會癒合。』
【English Translation】 English version The waves are empty and long. Another day, he entrusted a verse, saying: 'The old monk is like a withered vine, each part distinct. Without companions at the ends of the earth, the Dao can be preserved. Thinking back to the events of the Longshuo era (661-663 AD), the noble spirit of carrying stones is not easily discussed.' (These two verses are circulated together with the carved image of the Water Moon).
Successor of Chan Master Xiaocong of Dongshan (Mount Dong).
Chan Master Xiaoshun of Yunju (Cloud Dwelling) in Nankang Prefecture (his enlightenment circumstances and sayings are found in the 'Supplement to the Records of the Transmission of the Lamp').
Ascending the hall, he said: 'Just hearing the two words 'Buddha-dharma' already defiles my ears and eyes. Before you even cross the threshold of Yunju, you deserve thirty blows under your feet.' Even so, I am still exerting all my strength for the sake of the assembly. Ascending the hall, he cited the example of Chan Master Jiashan (Mount Jia), who instructed the assembly: 'Recommend the old monk on top of the hundred grasses, recognize the sage in the bustling marketplace.' Yunju is not like that. The woman shakes the spinning wheel, making a 'zhazha' sound; the child opens his mouth, making a 'dede' sound. Ascending the hall, he said: 'In various Chan monasteries, there are those who play with snake heads, stroke tiger tails, jump into the great ocean, and hide themselves in the edge of a sword. Here at Yunju, in the cold weather, we wash our feet with hot water, take off our socks at night to sleep, and get up early to wrap our leggings. When the wind blows down the fence, we call someone to split bamboo and tie it up.'
Successor of Chan Master Zhixian of Beichan (Northern Chan Monastery).
Chan Master Yiyu of Fachang (Dharma Flourishing) in Longxing Prefecture.
He was from Gaoting in Linzhang, with the surname Lin. He left home at a young age and relied on Chongfu Temple in the prefecture to be ordained. He had great aspirations. Since receiving the full precepts, he traveled to various places, and his name spread throughout the monasteries. Chan Master Yuanyuan of Fushan (Floating Mountain) once pointed to him and said: 'This is the model of a junior student traveling on foot.' After bidding farewell to Chan Master Yuanyuan, he visited the Abbot of Banana Hermitage, and also visited famous masters such as Yuantong (Complete Penetration) and Xinghua (Flourishing Transformation) (his enlightenment circumstances and sayings are found in the 'Biographies of Eminent Monks'). He stayed at Beichan the longest. Thus, the teacher and disciple interacted and harmonized, becoming a famous story of the time. In his later years, he retired to the Western Mountains, dwelling in the deep valleys of Shuangling (Double Peaks) for three years before responding to the invitation of Fachang Temple to reside there. Ascending the hall, he said: 'If you retreat a thousand feet, I will sprout on the spot. If you present yourself face to face, I will hide myself and reveal my shadow. If you pick up pebbles in the spring pond, I will scatter bright pearls.' Directly reaching the state where water cannot splash in and wind cannot blow in, like a holeless iron hammer. Then, does Fachang have a place to act for others?' Then he said: 'A sharp knife cuts flesh, but the wound will still heal.'
。惡語傷人恨不消。 上堂。春山青。春水綠。一覺南柯夢。初足攜筇。縱步出松門。是處桃英香馥郁。因思昔日靈云老。三十年來無處討。如今競愛摘楊華。紅香滿地無人掃。 上堂。拈起拄杖曰。我若拈起。你便喚作先照後用。我若放下。你便喚作先用后照。我若擲下。你便喚作照用同時。忽然不拈不放。你向甚麼處卜度。直饒會得倜儻分明。若遇臨濟．德山。便須腦門著地。且道伊有甚麼長處。良久。曰。曾經大海休夸水。除卻須彌不是山。 上堂。舉。大地雪漫漫。春來依舊寒。說禪說道易。成佛作祖難。法昌道。大地雪漫漫。春來便不寒。到頭成佛易。卻是說禪難。有一般人聞恁么說。鼻孔冷笑道。有甚麼難。朝到西天。暮歸唐土。南山起云。北山下雨。甘草甜。黃檗苦。魚入深淵。鳥棲高樹。拈起拄杖。達磨眼睛。放下數珠。釋迦鼻孔。若是這個禪。三家村裡臭口老婆也解說得。成佛則未在。你且道畢竟那個是禪。遂曰。直得額頭汗出。 上堂。靈山會上。三乘行位。解脫法身。正是乞兒殘飯。祖師西來。直指人心。見性成佛。正是祭鬼神茶飯。汝等若見。如經蠱毒之鄉。更莫覷著。覷著則禍生。法昌這裡有一般茶飯。尋常不曾拈出。今日事不獲已。將供養諸人。他時若到諸方。受用殷繁。切須記取法昌
【現代漢語翻譯】 現代漢語譯本：惡語傷人，怨恨難以消除。
上堂：春天的山是青翠的，春天的水是碧綠的。一覺醒來，就像做了一場南柯之夢。剛邁開腳步，拄著枴杖走出松樹掩映的門，到處都是桃花盛開的芬芳。因此想起了昔日的靈云禪師，三十年來無處尋覓。如今人們卻只喜歡採摘楊花，紅色的花瓣散落滿地，無人清掃。
上堂：拿起拄杖說：『我如果拿起它，你們就說這是先照後用；我如果放下它，你們就說這是先用后照；我如果扔下它，你們就說這是照用同時。』忽然我不拿起也不放下，你們又從哪裡去猜測呢？即使你能夠非常清楚地理解，如果遇到臨濟（Linji，禪宗大師）和德山（Deshan，禪宗大師），也必須被打得頭破血流。那麼，他們到底有什麼長處呢？』良久，說：『曾經見過大海的人，就不會誇耀水的多少；除了須彌山（Xumi Mountain，佛教中的聖山），其他的山都不算高。』
上堂：舉例說：『大地上白雪茫茫，春天來了依舊寒冷。談論禪理和佛法容易，成就佛陀和祖師卻很難。』法昌（Fachang，禪師的名字）說：『大地上白雪茫茫，春天來了就不再寒冷。最終成就佛陀容易，反而是談論禪理很難。』有一種人聽到這樣的話，會輕蔑地冷笑說：『有什麼難的？早上到西天，晚上回到唐土。南山升起云，北山落下雨。甘草是甜的，黃檗是苦的。魚兒進入深淵，鳥兒棲息在高樹。』拿起拄杖，就是達摩（Damo，禪宗初祖）的眼睛；放下數珠，就是釋迦（Shijia，釋迦摩尼佛）的鼻子。如果是這樣的禪，鄉下三家村裡口臭的老婆婆也能夠說得出來。至於成佛，那就未必了。』你們說說，到底什麼是禪呢？』於是說：『直說得額頭冒汗。』
上堂：靈山會上（Lingshan Assembly，佛陀說法大會），三乘（San Cheng，小乘、中乘、大乘）的修行果位，解脫法身（Jietuo Fashen，解脫后的法身），就像乞丐的殘羹剩飯。祖師西來（Zushi Xilai，達摩祖師從西方來到中國），直指人心，見性成佛，就像祭祀鬼神的茶飯。你們如果見到這些，就像經過充滿蠱毒的地方，千萬不要去看它。一看就會招來禍患。法昌我這裡有一種茶飯，平時不曾拿出來。今天事不得已，拿出來供養各位。他日如果到其他地方，受到豐盛的供養，一定要記住法昌（Fachang）的教誨。
【English Translation】 English version: Harsh words wound people, and the hatred is hard to dispel.
Going to the hall: The spring mountains are green, and the spring waters are blue. Awakening from a dream is like the dream of Nanke. Just starting to walk, leaning on a staff and stepping out of the pine-covered gate, everywhere is the fragrance of blooming peach blossoms. Therefore, I think of the old Lingyun (Lingyun, a Chan master) of the past, who has been nowhere to be found for thirty years. Now people only love to pick willow catkins, and the red petals are scattered all over the ground, with no one to sweep them away.
Going to the hall: Picking up the staff, he said, 'If I pick it up, you will say it is 'illumination before function'; if I put it down, you will say it is 'function before illumination'; if I throw it down, you will say it is 'illumination and function at the same time.' Suddenly, if I neither pick it up nor put it down, where will you speculate from?' Even if you can understand it very clearly, if you encounter Linji (Linji, a Chan master) and Deshan (Deshan, a Chan master), you must be beaten until your head is broken. So, what are their strengths?' After a long silence, he said, 'Those who have seen the ocean will not boast about the amount of water; except for Mount Xumi (Xumi Mountain, the sacred mountain in Buddhism), other mountains are not considered high.'
Going to the hall: He cited an example, 'The earth is covered with white snow, and it is still cold when spring comes. It is easy to talk about Chan and Dharma, but it is difficult to become a Buddha and a patriarch.' Fachang (Fachang, the name of a Chan master) said, 'The earth is covered with white snow, and it is no longer cold when spring comes. It is easy to eventually become a Buddha, but it is difficult to talk about Chan.' Some people, hearing such words, will sneer and say, 'What's so difficult? Go to the Western Heaven in the morning and return to the Tang Dynasty in the evening. Clouds rise from the Southern Mountain, and rain falls on the Northern Mountain. Licorice is sweet, and Phellodendron is bitter. Fish enter the deep abyss, and birds perch on tall trees.' Picking up the staff is Damo's (Damo, the first patriarch of Chan Buddhism) eyes; putting down the rosary is Shakya's (Shijia, Shakyamuni Buddha) nose. If it is such Chan, even a foul-mouthed old woman in a village of three families can talk about it. As for becoming a Buddha, that is not certain.' You tell me, what exactly is Chan?' Then he said, 'Speaking until sweat pours from your forehead.'
Going to the hall: At the Lingshan Assembly (Lingshan Assembly, the Buddha's Dharma assembly), the stages of practice of the Three Vehicles (San Cheng, Hinayana, Mahayana, and Vajrayana), and the liberated Dharmakaya (Jietuo Fashen, the liberated Dharmakaya) are like the leftovers of a beggar's meal. The patriarch came from the West (Zushi Xilai, Bodhidharma came to China from the West), directly pointing to the human mind, seeing one's nature and becoming a Buddha, is like the tea and rice offered to ghosts and gods. If you see these, it is like passing through a place full of poison, and you must not look at it. Looking at it will bring disaster. I, Fachang, have a kind of tea and rice here that I usually do not take out. Today, I have no choice but to take it out and offer it to everyone. If you go to other places in the future and receive abundant offerings, you must remember Fachang's (Fachang) teachings.'
今日供養。遂作一圓相。擲拄杖。下座。 上堂。夜半烏雞誰捉去。石女無端遭指注。空王令下急搜求。唯心便作軍中主。雲門長驅溈山隊伍。列五位槍旗。布三玄戈弩。藥山持刀．青原荷斧．石鞏彎弓．禾山打鼓。陣排雪嶺長蛇。兵屯黃檗飛虎。木馬帶毛烹。泥牛和角煮。賞三軍。犒師旅。打葛藤。分露布。截海飏塵。橫山簸土。擊玄關。除徼路。多少平人受辛苦。無邊剎海競紛紛。三界聖凡無覓處。無覓處。還知否。昨夜云收天宇寬。依前帶月啼高樹。 上堂。閑來只么坐。拍手誰賡和。回頭忽見簸箕星。水墨觀音解推磨。拍手一下。曰。還會么。八十翁翁雖皓首。看看不見老人容。 上堂。法昌今日開爐。行腳僧無一個。唯有十八高人。緘口圍爐打坐。不是規矩嚴難。免見諸人話墮。直饒口似秤錘。未免燈籠勘破。不知道絕功勛。妄自修因證果。喝曰。但能一念回光。定脫三乘羈鎖。
黃龍南禪師至。上堂。拏雲護浪數如麻。點著銅睛眼便華。除卻黃龍頭角外。自余渾是赤斑蛇。法昌小剎。路遠山遙。景物蕭疏。遊人罕到。敢謂黃龍禪師曲賜光臨。不唯泉石增輝。亦乃人天欣悅。然雲行雨施。自古自今。其奈爐鞴之所。鈍鐵猶多。良醫之門。病者愈甚。瘥病需求靈藥。銷頑必藉金錘。法昌這裡有幾個垛根
【現代漢語翻譯】 現代漢語譯本： 今日供養完畢，於是畫了一個圓相（表示圓滿的圖），扔掉拄杖，走下座位。 上堂說法。『半夜裡誰把烏雞捉走了？石女無緣無故地被人指責。空王（佛）下令緊急搜查，唯心（一切唯心所造）便作為軍隊的主帥。』雲門（雲門宗）率領溈山（溈仰宗）的隊伍，排列五位（五位君臣）的槍旗，佈置三玄（雲門三句）的戈弩。藥山（藥山惟儼禪師）拿著刀，青原（青原行思禪師）扛著斧頭，石鞏（石鞏慧藏禪師）拉開弓箭，禾山（禾山無殷禪師）敲著鼓。陣勢如同雪嶺的長蛇，士兵屯紮在黃檗山的飛虎之處。木馬帶著毛被烹煮，泥牛帶著角被煮爛。賞賜三軍，犒勞軍隊，辯論葛藤（禪宗公案），分發露布（勝利的文書）。截斷大海揚起塵土，橫掃山脈簸動泥土。攻擊玄關（修行的關鍵），清除邊境小路。多少百姓遭受辛苦，無邊的剎土世界競相紛紛擾擾，三界（欲界、色界、無色界）的聖人和凡人都無處可尋。 『無處可尋，你們還知道嗎？昨夜雲散天晴，天空寬廣，依舊帶著月光，在高高的樹上啼叫。』 上堂說法。『閒來無事只是這樣坐著，拍手有誰應和？回頭忽然看見簸箕星（星宿名），水墨觀音（觀音菩薩的畫像）懂得推磨。』拍手一下，說：『會了嗎？八十歲的老翁雖然頭髮花白，看看也看不見老人的容貌。』 上堂說法。『法昌寺今天開爐（比喻開始說法），行腳僧沒有一個。只有十八位高人，閉口圍著爐子打坐。』不是規矩嚴格難以遵守，是爲了避免諸位說話墮入俗套。即使口才像秤錘一樣厲害，也難免被燈籠（比喻禪宗的照破）勘破。不知道斷絕功勛，妄自修行因地證得果位。』喝一聲說：『只要能夠一念迴光返照，必定能脫離三乘（聲聞乘、緣覺乘、菩薩乘）的束縛。』
黃龍南禪師（黃龍慧南禪師）來到。上堂說法。『撥開雲霧，護衛波浪的數目多如麻，點著銅製的眼睛，眼睛立刻昏花。除了黃龍的頭角之外，其餘的都是赤斑蛇。』法昌小寺，路途遙遠，山勢險峻，景色蕭條冷落，遊人很少到達。敢說黃龍禪師屈尊光臨，不僅泉石增添光彩，也是人天感到欣悅。然而云行雨施，自古至今都是如此。無奈的是，在爐火鍛造的地方，鈍鐵還是很多；在良醫的門前，病人反而更加嚴重。要治好疾病必須尋求靈藥，要消除頑固必須藉助金錘。法昌這裡有幾個能承擔重任的人？
【English Translation】 English version: Today's offering is complete. Then, I make a complete circle (representing a perfect figure), throw away the staff, and step down from the seat. Ascending the hall for Dharma talk: 'Who stole the black chicken in the middle of the night? The stone woman is groundlessly blamed. The Empty King (Buddha) orders an urgent search, and Only Mind (everything is created by mind) becomes the commander of the army.' Yunmen (Yunmen School) leads the Weishan (Weiyang School) troops, arranging the spears and flags of the Five Ranks (Five Ranks of Sovereign and Minister), deploying the halberds and crossbows of the Three Mysteries (Yunmen's Three Phrases). Yaoshan (Zen Master Yaoshan Weiyan) holds the knife, Qingyuan (Zen Master Qingyuan Xingsi) carries the axe, Shigong (Zen Master Shigong Huizang) draws the bow, and Heshan (Zen Master Heshan Wuyin) beats the drum. The formation is like a long snake on the Snowy Mountain, and the soldiers are stationed at the Flying Tiger of Huangbo Mountain. The wooden horse with hair is cooked, and the mud ox with horns is boiled. Reward the three armies,犒勞 the troops, debate the tangled vines (Zen koans), and distribute the victory reports. Cut off the sea and raise dust, sweep across the mountains and winnow the soil. Attack the Mysterious Pass (the key to practice), and clear the border paths. How many common people suffer hardship, and the boundless Buddha-lands compete in confusion. The saints and ordinary beings of the Three Realms (Desire Realm, Form Realm, Formless Realm) are nowhere to be found. 'Nowhere to be found, do you still know? Last night, the clouds cleared and the sky was wide, still with the moonlight, crying on the tall trees.' Ascending the hall for Dharma talk: 'Leisurely, I just sit like this, who responds to the clapping? Turning around, I suddenly see the Winnowing Basket Star (constellation name), and the Ink-Wash Guanyin (image of Guanyin Bodhisattva) knows how to grind.' Clapping once, saying: 'Do you understand? Although the eighty-year-old man has white hair, he still cannot see the appearance of an old man.' Ascending the hall for Dharma talk: 'Fachang Temple is opening the furnace today (metaphor for starting to preach), and not a single traveling monk is here. Only eighteen eminent people are silently sitting around the furnace.' It is not that the rules are strict and difficult to follow, but to avoid everyone's words falling into vulgarity. Even if the eloquence is as powerful as a steelyard weight, it is still inevitable to be seen through by the lantern (metaphor for Zen's illumination). Not knowing to cut off merit and fame, vainly cultivating causes and proving fruits.' Shouting: 'As long as one can turn the light inward in a single thought, one will surely escape the bonds of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle).'
Zen Master Huanglong Nan (Zen Master Huanglong Huinan) arrives. Ascending the hall for Dharma talk: 'Pushing aside the clouds and protecting the waves are as numerous as hemp, and lighting the copper eyes makes the eyes dizzy. Apart from the horns on Huanglong's head, the rest are all red-spotted snakes.' Fachang Temple is small, the road is far, the mountains are steep, and the scenery is desolate, so few tourists arrive. I dare to say that Zen Master Huanglong has condescended to grace us with his presence, not only adding splendor to the springs and rocks, but also bringing joy to humans and gods. However, the clouds move and the rain falls, as it has been from ancient times to the present. Unfortunately, in the place where the furnace is forging, there is still much dull iron; at the door of the good doctor, the patients are even more serious. To cure the disease, one must seek the elixir; to eliminate stubbornness, one must rely on the golden hammer. How many people are here at Fachang who can shoulder heavy responsibilities?
阿師。病者病在膏肓。頑者頑入骨髓。若非黃龍老漢到來。總是虛生浪死。拈拄杖曰。要會么。打面還他州土麥。唱歌還是帝鄉人。 僧問。古鏡未磨時如何。曰。卻須磨取。云。未審如何下手。曰。鏡在甚麼處。僧遂作一圓相。師便打曰。這漆桶。碌磚也不識。 問。二龍爭珠時如何。曰。法昌小出大遇。云。忽然傾湫倒岳又作么生。師便打。 冬夜。與感首座吃果子。師拈起橘曰。這個滋味何似黃龍。云。更須嘗過始得。曰。驗人端的處。下口便知音。云。末代禪師多虛少實。又拈橐子曰。這個作么生嘗。云。須是和尚始得。曰。一個橐子早不奈何。云。饒人不是癡漢。歲夜吃湯次。感云。昔旦北禪分歲。曾烹露地白牛。和尚今夜分歲。有何施設。曰。﨟雪連山白。春風逼戶寒。云。大眾吃個甚麼。曰。莫嫌冷淡無滋味。一飽能消萬劫饑。云。未審是甚麼人置辨。曰。無慚愧漢。來處也不知。 喆首座至。師曰。山深路遠。何煩訪及。云。仁義道中。不為分外。曰。將得甚麼來。喆叉手近前。師曰。只這個。為別有。喆展坐具。師曰。前頭較些子。後頭打不著。喆曰。且容某人事。曰。近離甚處。云。云居。曰。峰頂事作么生。云。多少人疑著。師卓拄杖曰。宏覺鼻孔何似這個。云。草賊大敗。曰。這僧話頭也不
識。云。和尚問甚麼。曰。我問你宏覺鼻孔。云。又道不識話頭。曰。不謬為翠巖弟子。一日。喆問。和尚室中尋常開示機緣。愿聞一兩則。曰。暗裡抽橫骨。明中坐舌頭。你作么生。云。和尚本是雲門宗胄。為甚麼舉洞上因緣。師乃踢出一隻鞋。喆便休。 晦堂心禪師至。坐次。師曰。近日法席可煞興盛。云。家家觀世音。曰。還有咬人師子么。云。爐鞴之所。鈍鐵猶多。曰。聞汝室中有拳頭話。是否。云。家醜莫外揚。師拈起钁曰。何如我這個。云。真不掩偽。曰。生死界中。使那個即是。云。不勞懸石鏡。天曉自雞鳴。曰。恁么討人。驢年去。龍圖徐公禧布衣時。與師往來。為法喜之遊。及將化前一日。作偈遺之曰。今年七十七。出行須擇日。昨夜問龜哥。報道明朝吉。徐覽偈聳然。邀靈源清禪師同往。師方坐寢室。以院務誡知事曰。吾住此山二十三年。護惜常住。每自蒞之。今行矣。汝輩著精彩。言畢。舉拄杖曰。且道這個分付阿誰。徐與靈源皆屏息。遂擲杖。投床枕臂而化。
福州廣因擇要禪師
上堂曰。王臨寶位。胡漢同風。紉半破三。佛殿倒卓。藏身句即不問你。透出一字作么生道。拈拄杖曰。春風開竹戶。夜雨滴華心。 上堂。古者道。只恐為僧心不了。為僧心了總輸僧。且如何是諸上
【現代漢語翻譯】 現代漢語譯本： 識。云：和尚問了什麼？答：我問你宏覺（人名）的鼻孔。云：又說不認識話頭。答：不敢冒充翠巖（地名）的弟子。一天，喆（人名）問：和尚您平時在室內開示的機緣，希望能聽一兩則。答：暗地裡抽動橫骨，明面上閉口不言。你覺得怎麼樣？云：和尚您本來是雲門宗（佛教宗派）的後代，為什麼舉洞山（地名）的因緣？師父於是踢出一隻鞋，喆便沉默了。 晦堂心禪師（人名）到來。坐定后，師父說：近日佛法興盛啊。云：家家戶戶都供奉觀世音（菩薩名）。師父說：還有咬人的獅子嗎？云：在爐火鍛造的地方，鈍鐵也很多。師父說：聽說你屋裡有拳頭話，是嗎？云：家醜不可外揚。師父拿起鋤頭說：那我的這個怎麼樣？云：真是真不了，假也假不了。師父說：在生死界中，用哪個呢？云：不用懸掛石鏡，天亮了雞自然會叫。師父說：這樣找人，要到驢年去了。龍圖徐公禧（人名）做平民時，與師父交往，作為求法的樂趣。等到將要圓寂的前一天，作偈語留給他：今年七十七，出行要選日子。昨夜問龜哥，報道明天吉利。徐公禧看完偈語很驚訝，邀請靈源清禪師（人名）一同前往。師父正在寢室裡坐著，用寺院事務告誡知事說：我住在這座山二十三年，愛護常住，每件事都親自處理。現在要走了，你們要拿出精神來。說完，舉起拄杖說：那麼這個要交給誰呢？徐公禧和靈源清禪師都屏住呼吸。於是師父扔掉拄杖，倒在床上枕著手臂圓寂了。 福州廣因擇要禪師（人名） 上堂說：君王登上寶座，四海之內風俗相同。縫紉半破的三衣，佛殿倒塌。藏身句就不問你們了，透出一字怎麼說？拿起拄杖說：春風吹開竹門，夜雨滴落花心。上堂。古人說：只怕做和尚心不明白，做和尚心明白了也輸給和尚。那麼什麼是諸位
【English Translation】 English version: Shi. Yun: What did the monk ask? Replied: I asked you about Hongjue's (person's name) nostrils. Yun: You also say you don't recognize the topic. Replied: I dare not pretend to be a disciple of Cuiyan (place name). One day, Zhe (person's name) asked: Master, I would like to hear one or two of the opportunities for enlightenment that you usually give in your room. Replied: Secretly pull the transverse bone, openly sit on the tongue. What do you think? Yun: Master, you are originally a descendant of the Yunmen sect (Buddhist sect), why do you mention the cause of Dongshan (place name)? The master then kicked out a shoe, and Zhe became silent. Zen Master Huitangxin (person's name) arrived. After sitting down, the master said: The Dharma is very prosperous these days. Yun: Every household worships Guanshiyin (Bodhisattva's name). The master said: Are there any biting lions? Yun: In the place where the furnace is forging, there is still a lot of blunt iron. The master said: I heard that you have 'fist words' in your room, is that right? Yun: Don't wash your dirty linen in public. The master picked up a hoe and said: What about this one of mine? Yun: The truth cannot be concealed, and the false cannot be faked. The master said: In the realm of life and death, which one should be used? Yun: No need to hang a stone mirror, the rooster will crow when it dawns. The master said: Looking for someone like this will take until the year of the donkey. Longtu Xu Gongxi (person's name) was a commoner and associated with the master for the joy of seeking the Dharma. On the day before he was about to pass away, he wrote a verse to leave to him: This year I am seventy-seven, I must choose a day to travel. Last night I asked Brother Turtle, he reported that tomorrow is auspicious. Xu Gongxi was surprised after reading the verse and invited Zen Master Lingyuanqing (person's name) to go with him. The master was sitting in his bedroom, admonishing the steward with the affairs of the monastery, saying: I have lived on this mountain for twenty-three years, cherishing the monastery and personally handling everything. Now I am leaving, you must show your spirit. After speaking, he raised his staff and said: Then who should this be entrusted to? Xu Gongxi and Zen Master Lingyuanqing held their breath. Then the master threw away the staff, fell on the bed, and passed away with his arm as a pillow. Zen Master Guangyin Zhaiyao of Fuzhou (person's name) Ascending the hall, he said: The king ascends the throne, and the customs within the four seas are the same. Sewing the half-broken kasaya, the Buddha hall collapses. I won't ask you about the hiding sentence, how do you say the 'one' character that comes out? Picking up the staff, he said: The spring breeze opens the bamboo door, and the night rain drips on the heart of the flower. Ascending the hall. The ancients said: I am only afraid that the mind of being a monk is not clear, and if the mind of being a monk is clear, you will still lose to the monk. So what is everyone
座了底心。良久。曰。漁翁睡重春潭闊。白鳥不飛舟自橫。 僧問。如何是祖師西來意。曰。長安東。洛陽西。云。如何是佛。曰。福州橄欖兩頭尖。 問。佛未出世時如何。曰。隈巖傍壑。云。出世后如何。曰。前山後山。
開先善暹禪師法嗣
東京智海第一代正覺本逸禪師(敘語見續燈)
上堂曰。憶得老僧年七歲時。于村校書處得一法門。超情離見。絕妙絕玄。爰自染神。逾六十載。今日輒出。普告大眾。若欲傳持。宜當諦聽。遂曰。寒原耕隴罷。牽犢負薪歸。此夜一爐火。渾家身上衣。諸禪德。逢人不得錯舉。 上堂。觀乎乾坤之內。洪荒之間。人人有腳。要行便行。要住即住。不由別人。個個有口。欲開即開。欲合便合。豈假他力。正恁么時。非今非古。非理非事。非凡非聖。非迷非悟。包羅沙界。籠罩二儀。三世如來。分疏不下。諸大祖師。提唱不起。德山．臨濟有棒有喝。不敢施行。鹙子．滿慈有智有辯。無門測度。然雖如是。若到這裡。須是眼裡有筋。眼裡無筋。還同天瞽。又須皮下有血。知痛知癢。痛癢不知。何殊土木。直饒有眼有筋。知痛知癢。正好打草鞋行腳。若到諸方。莫教打破洛浦遍參底。 上堂。古者道。接物利生絕妙。外甥終是不肖。他家自有兒孫。將來應用恰好
【現代漢語翻譯】 現代漢語譯本 （禪師）靜坐良久，說道：『漁翁睡得正熟，春天的水潭多麼寬闊，白鳥也不飛翔，小船兒自己橫在那裡。』 有僧人問：『如何是祖師西來意？（Bodhidharma's intention in coming from the West）』禪師說：『長安（Chang'an，ancient capital of China）以東，洛陽（Luoyang，another ancient capital of China）以西。』 （僧人）問：『如何是佛？（Buddha）』禪師說：『福州（Fuzhou，city in China）的橄欖兩頭尖。』 （僧人）問：『佛未出世時如何？』禪師說：『在山崖邊，在山溝旁。』 （僧人）問：『出世后如何？』禪師說：『前山後山。』
開先善暹禪師（Kaixian Shanxian，Zen master's name）的法嗣
東京智海（Dongjing Zhihai，temple name）第一代正覺本逸禪師（Zhengjue Benyi，Zen master's name）(敘語見續燈)
（禪師）上堂說法時說：『記得老僧七歲時，在村裡的學堂里得到一個法門，超越情感和見解，絕妙而又玄奧，自從浸染於此，已經六十多年了。今天拿出來，普告大眾。如果想要傳持，應當仔細聽好。』於是說：『寒冷的田野里耕地完畢，牽著小牛，揹著柴火回家。今晚一爐火，全家人都穿著身上的衣服（取暖）。』各位禪德，遇到人不要錯誤地舉薦（這個法門）。』 （禪師）上堂說法。觀察乾坤之內，洪荒之間，人人都有腳，想走就走，想停就停，不由別人。個個都有口，想開就開，想合就合，豈用藉助他力。正在這個時候，非今非古，非理非事，非凡非聖，非迷非悟，包羅整個世界，籠罩天地之間，三世如來（Buddhas of the three times）也分辨不清楚，各位大祖師也提倡不起來。德山（Deshan，Zen master's name）、臨濟（Linji，Zen master's name）有棒有喝，也不敢施行。鹙子（Shariputra，Buddha's disciple）、滿慈（Maudgalyayana，Buddha's disciple）有智有辯，也無法測度。雖然如此，如果到了這裡，必須眼裡有筋（有見地），眼裡沒有筋，就如同天生的瞎子。又必須皮下有血，知道疼痛和瘙癢。如果不知道疼痛和瘙癢，和泥土木頭有什麼區別？即使有眼有筋，知道疼痛和瘙癢，也正好打草鞋去行腳參訪。如果到了各處，不要打破那些在洛浦（Luopu，place name）到處參訪的人。』 （禪師）上堂說法。古人說：『接物利生絕妙，外甥終究是不成器的。他家自有兒孫，將來應用恰好。』
【English Translation】 English version He sat in meditation for a long time. Then he said, 'The fisherman sleeps soundly, the spring pond is wide, the white birds do not fly, and the boat is moored by itself.' A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West?' The Zen master said, 'East of Chang'an (ancient capital of China), west of Luoyang (another ancient capital of China).' The monk asked, 'What is Buddha?' The Zen master said, 'The olives of Fuzhou (city in China) are pointed at both ends.' The monk asked, 'What was it like before the Buddha appeared in the world?' The Zen master said, 'Beside the cliffs and along the ravines.' The monk asked, 'What is it like after he appeared in the world?' The Zen master said, 'The front mountain and the back mountain.'
Dharma heir of Zen Master Kaixian Shanxian (Zen master's name)
First generation of Zen Master Zhengjue Benyi (Zen master's name) of Dongjing Zhihai (temple name) (preface see Continued Lamp Records)
The Zen master, ascending the Dharma hall, said, 'I remember when I was seven years old, I obtained a Dharma gate at the village school, transcending emotions and views, absolutely wonderful and profound. Since then, I have been immersed in it for more than sixty years. Today, I bring it forth to announce to the public. If you wish to transmit and uphold it, you should listen carefully.' Then he said, 'Having finished plowing the cold fields, leading the calf and carrying firewood, they return home. Tonight, one stove of fire, the whole family wears their clothes (for warmth).' All you Zen practitioners, do not mistakenly recommend (this Dharma gate) to others.' The Zen master, ascending the Dharma hall, said, 'Observing within the universe, in the vast wilderness, everyone has feet, and they walk when they want to walk, and they stop when they want to stop, not controlled by others. Everyone has a mouth, and they open it when they want to open it, and they close it when they want to close it, why rely on other's power? At this very moment, it is neither now nor ancient, neither principle nor matter, neither ordinary nor holy, neither delusion nor enlightenment, encompassing the entire world, enveloping heaven and earth. The Buddhas of the three times cannot distinguish it, and the great patriarchs cannot advocate it. Deshan (Zen master's name) and Linji (Zen master's name) have sticks and shouts, but they dare not use them. Shariputra (Buddha's disciple) and Maudgalyayana (Buddha's disciple) have wisdom and eloquence, but they have no way to fathom it. Even so, if you arrive here, you must have tendons in your eyes (have insight). If you have no tendons in your eyes, you are like a blind person from birth. You must also have blood under your skin, knowing pain and itching. If you do not know pain and itching, what is the difference between you and earth and wood? Even if you have eyes and tendons, and know pain and itching, it is good to make straw sandals and travel around to visit teachers. If you go to various places, do not break those who are visiting everywhere in Luopu (place name).' The Zen master, ascending the Dharma hall, said, 'The ancients said, 'Receiving beings and benefiting them is absolutely wonderful, but the nephew is ultimately incompetent. His family has its own children and grandchildren, who will be just right for future use.'
。諸禪德。還會么。菜園墻倒晴方筑。房店籬穿雨過修。院宇漏時隨分整。兒孫大小盡風流。 上堂。舉。暹和尚道。寒。寒。地爐火暖。閑坐蒲團。說迦葉不是。談達磨無端。此也彼也。必然一般。師召大眾曰。迦葉甚處不是。達磨那裡無端。若點撿得出。彼之二老一場懡㦬。若點檢不出。三十年後莫道不被人瞞好。 僧問。如何是道。曰。龍吟金鼎。虎嘯丹田。云。如何是道中人。曰。吐故納新。云。道與道中人相去多少。曰。骨鶴顛崖上。沖天味米民。 問。如何是佛。曰。東涌西沒。云。如何是道。曰。七顛八倒。云。如何是法。曰。你問我答。云。如何是禪。曰。不方不圓。云。便恁么去時如何。曰。靈利人難得。
青原第十世(洞山六世)
大陽明安警玄禪師法嗣
郢州興陽清剖禪師
不知何許人。嘗為大陽園頭。種瓜次。陽問。甜瓜何時得熟。云。即今熟爛了也。曰。揀甜底摘來。云。與甚麼人吃。曰。不入園者。云。未審不入園者還吃也無。曰。汝還識伊么。云。雖然不識。不得不與。陽笑而去。住興陽日。 上堂曰。西來大道。理絕百非。句里投機。全乖妙旨。不已而已。有屈祖宗。豈況忉忉。有何所益。雖然如是。事無一向。且於唱教門中。通一線道。大家商量。僧出
【現代漢語翻譯】 現代漢語譯本： 諸位禪德，你們會了嗎？菜園的墻倒了，晴天時才去修補；房屋店舖的籬笆破了，下雨後才去修繕。院子房屋漏雨時，隨能力大小去修整。兒孫們無論大小，都隨性風流。 上堂開示。舉例說，暹和尚說：『冷啊，冷啊，地爐里的火很暖和，悠閒地坐在蒲團上。說迦葉（Kasyapa，佛教中的一位重要弟子）不對，談論達摩（Bodhidharma，禪宗初祖）無緣無故。這個也這樣，那個也這樣，必然都是一樣的。』 禪師召集大眾說：『迦葉哪裡不對？達摩哪裡無緣無故？如果能點檢得出來，那兩位老者就白忙活一場。如果點檢不出來，三十年後不要說被人矇騙了。』 有僧人問：『什麼是道？』 禪師說：『龍在金鼎中吟唱，虎在丹田中咆哮。』 那人說：『什麼是道中人？』 禪師說：『吐出舊的，吸入新的。』 那人說：『道與道中人相差多少？』 禪師說：『骨瘦如鶴立於陡峭的山崖上，沖天的氣概卻吃著粗糧。』 有人問：『什麼是佛？』 禪師說：『從東邊涌出，向西邊沒落。』 那人說：『什麼是道？』 禪師說：『七顛八倒。』 那人說：『什麼是法？』 禪師說：『你問我答。』 那人說：『什麼是禪？』 禪師說：『不方不圓。』 那人說：『如果就這樣領悟下去會如何？』 禪師說：『靈敏的人很難得。』
青原第十世（洞山第六世）
大陽明安警玄禪師的法嗣
郢州興陽清剖禪師
不知是哪裡人。曾經是大陽禪寺的園頭，有一次在種瓜的時候，大陽禪師問：『甜瓜什麼時候能成熟？』 園頭說：『現在就已經熟透了。』 大陽禪師說：『挑些甜的摘來。』 園頭說：『給什麼人吃？』 大陽禪師說：『不入園的人。』 園頭說：『不知道不入園的人能不能吃呢？』 禪師說：『你還認識他嗎？』 園頭說：『雖然不認識，也不得不給。』 大陽禪師笑著離開了。清剖禪師住持興陽禪寺時，上堂開示說：『西來的大道，道理超越一切是非。在言句里投機取巧，完全違背了微妙的宗旨。停止吧，停止吧，這樣只會委屈了祖宗，更何況喋喋不休，又有什麼益處呢？雖然是這樣，事情沒有絕對的。姑且在唱教的門中，開通一線道路，大家一起來商量。』 有僧人出來。
【English Translation】 English version: Venerable Zen practitioners, do you understand? The vegetable garden wall collapses, and it is only repaired on a sunny day. The fence of the house and shop is broken, and it is only repaired after the rain. When the courtyard and house leak, repair them according to your ability. The grandchildren, whether big or small, are all unrestrained and unconventional. Ascending the hall for instruction. For example, Zen Master Xian said: 'Cold, cold, the fire in the brazier is warm, sitting leisurely on the futon. Saying that Kasyapa (Kasyapa, an important disciple in Buddhism) is wrong, talking about Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) is groundless. This is like this, that is like that, they must be the same.' The Zen master summoned the assembly and said: 'Where is Kasyapa wrong? Where is Bodhidharma groundless? If you can point it out, those two old men will have worked in vain. If you cannot point it out, don't say you were deceived after thirty years.' A monk asked: 'What is the Dao?' The Zen master said: 'The dragon roars in the golden cauldron, the tiger howls in the dantian.' The monk said: 'What is a person of the Dao?' The Zen master said: 'Exhaling the old, inhaling the new.' The monk said: 'How much difference is there between the Dao and a person of the Dao?' The Zen master said: 'A crane with bones stands on a steep cliff, its soaring spirit eating coarse grains.' Someone asked: 'What is Buddha?' The Zen master said: 'Emerging from the east, sinking in the west.' The monk said: 'What is the Dao?' The Zen master said: 'Seven tumbles and eight falls.' The monk said: 'What is Dharma?' The Zen master said: 'You ask, I answer.' The monk said: 'What is Zen?' The Zen master said: 'Neither square nor round.' The monk said: 'What if I go on like this?' The Zen master said: 'A clever person is hard to find.'
Tenth Generation of Qingyuan (Sixth Generation of Dongshan)
Dongyang Ming'an Jingxuan Zen Master's Dharma Successor
Xingyang Qingpou Zen Master of Yingzhou
It is not known where he is from. He once worked as a gardener at Dayang Zen Monastery. Once, while planting melons, Zen Master Dayang asked: 'When will the sweet melons be ripe?' The gardener said: 'They are already ripe and rotten now.' Zen Master Dayang said: 'Pick some sweet ones.' The gardener said: 'Who will eat them?' Zen Master Dayang said: 'Those who do not enter the garden.' The gardener said: 'I wonder if those who do not enter the garden can eat them?' The Zen master said: 'Do you recognize him?' The gardener said: 'Although I don't recognize him, I have to give it to him.' Zen Master Dayang smiled and left. When Zen Master Qingpou was the abbot of Xingyang Zen Monastery, he ascended the hall and said: 'The great Dao that came from the West, the principle transcends all right and wrong. To speculate in words and sentences completely violates the subtle purpose. Stop it, stop it, it will only wrong the ancestors, let alone be verbose, what is the benefit? Although it is like this, things are not absolute. Let's open up a path in the teaching gate and discuss it together.' A monk came out.
問。娑竭出海乾坤震。覿面相呈事若何。曰。金翅鳥王當宇宙。箇中誰是出頭人。云。忽遇出頭時又作么生。曰。似鶻提鳩君不覺。髑髏前驗始知真。云。恁么則叉手當胸。退身三步也。曰。須彌座下烏龜子。莫待重遭點額痕。 問。從上諸聖向甚麼處去也。曰。月照千江靜。孤燈海底明。 鄭金部問。和尚甚時開堂。曰。不歷僧祇數。日月未生前。
惠州羅浮如禪師
至大陽日。陽問。上座是甚處人。云。益州。曰。此去多少。云。五千里。曰。你恁么來。還曾踏著么。云。不曾踏著。曰。汝解騰空那。云。不解騰空。曰。爭得到這裡。云。步步不迷方。通身無辨處。曰。汝得超方三昧耶。云。聖心不可得。三昧豈彰名。陽曰。如是。如是。汝應信此即本體全彰。理事不二。善自護持。
復州乾明機聦禪師
僧問。如何是佛法大意。曰。此問不虛。 問。如何是東禪境。曰。定水不曾離舊岸。紅塵爭敢下波來。
襄陽府白馬歸春禪師
僧問。如龜藏六時如何。曰。布袋里弓箭。 問。如何是佛法大旨。曰。善狗帶牌。
潭州福嚴審承禪師
因丞相參次(亡其姓)。乃問。如何是祖師西來意。師指庭際柏樹示之。如是者三。丞相有省。作偈曰。出沒閑云滿太虛。從
【現代漢語翻譯】 現代漢語譯本： 問：娑竭龍王（Sāgara-nāgarāja，海的名字）出海，乾坤震動，直接面對時，事情會怎麼樣？ 答：金翅鳥王（Garuda，一種神鳥）統治宇宙，其中誰是出頭之人？ 問：忽然遇到出頭之時，又該如何應對？ 答：就像老鷹抓鴿子一樣，你不會察覺，直到看見骷髏前的驗證，才知道真相。 問：既然這樣，那麼就叉手當胸，退後三步吧。 答：須彌山（Sumeru，佛教宇宙觀中的聖山）下的烏龜，不要等到再次被點額頭。
問：從前的諸位聖賢都到哪裡去了？ 答：月亮照耀著千條江河，一片寂靜，孤燈在海底閃耀光明。
鄭金部問：和尚您什麼時候開堂講法？ 答：不經歷僧祇（asaṃkhya，極長的時間單位）的計算，在日月尚未產生之前。
惠州羅浮如禪師
到達大陽時，大陽問：上座是哪裡人？ 答：益州。 問：從這裡到益州有多少路程？ 答：五千里。 問：你這樣來，可曾真正踩在實地上？ 答：不曾真正踩在實地上。 問：你懂得騰空嗎？ 答：我不懂得騰空。 問：那你怎麼到達這裡的？ 答：步步不迷失方向，全身沒有分別之處。 問：你得到了超方三昧（超越常規的禪定狀態）嗎？ 答：聖人的心不可得，三昧又怎麼能彰顯其名？ 大陽說：是這樣，是這樣。你應該相信這才是本體完全顯現，理與事不二，好好守護保持。
復州乾明機聦禪師
僧人問：什麼是佛法的大意？ 答：這個問題不虛妄。 問：什麼是東禪的境界？ 答：定水不曾離開舊岸，紅塵怎敢落入波濤之中？
襄陽府白馬歸春禪師
僧人問：如龜藏六（烏龜藏起頭和四肢）時如何？ 答：布袋里的弓箭。 問：如何是佛法的大旨？ 答：好狗帶著牌子。
潭州福嚴審承禪師
因為丞相（姓名已失）來參拜，於是問：什麼是祖師西來意？ 禪師指向庭院裡的柏樹來開示。像這樣三次，丞相有所領悟，作偈說：出沒的閑云充滿了天空，從... English version: Q: Sāgara-nāgarāja (Ocean Dragon King) goes out to sea, heaven and earth shake. When facing it directly, what will happen? A: Garuda (a mythical bird) rules the universe, who among them is the one to step forward? Q: If suddenly encountering the time to step forward, how should one respond? A: Like a hawk catching a dove, you won't notice it until you see the verification before the skull, then you will know the truth. Q: If that's the case, then let me put my hands together in front of my chest and take three steps back. A: Turtle under Mount Sumeru (the sacred mountain in Buddhist cosmology), don't wait to be marked on the forehead again.
Q: Where have all the past sages gone? A: The moon shines on a thousand rivers, all is quiet; a solitary lamp shines brightly at the bottom of the sea.
Zheng Jinbu asked: When will the Abbot open the Dharma hall? A: Before countless asaṃkhya (incalculable eons), before the sun and moon were born.
Chan Master Ru of Mount Luofu in Huizhou
Upon arriving at Dayang, Dayang asked: Where are you from, venerable monk? A: Yizhou. Q: How far is it from here? A: Five thousand miles. Q: Coming like this, have you ever truly stepped on solid ground? A: I have never truly stepped on solid ground. Q: Do you understand levitation? A: I do not understand levitation. Q: Then how did you get here? A: Step by step, without losing direction, my whole body is without discrimination. Q: Have you attained the Samadhi (state of meditative consciousness) beyond the ordinary? A: The mind of a sage cannot be obtained, how can Samadhi reveal its name? Dayang said: So it is, so it is. You should believe that this is the complete manifestation of the essence, principle and phenomena are not two. Cherish and maintain it well.
Chan Master Qianming Jicong of Fuzhou
A monk asked: What is the great meaning of the Buddha-dharma? A: This question is not empty. Q: What is the realm of Dongchan? A: The still water has never left the old shore, how dare the red dust fall into the waves?
Chan Master Guichun of Baima in Xiangyang Prefecture
A monk asked: What is it like when a turtle hides its six (retracts its head and limbs)? A: Arrows in a cloth bag. Q: What is the great principle of the Buddha-dharma? A: A good dog wearing a tag.
Chan Master Shencheng of Fuyan in Tanzhou
Because the Prime Minister (name lost) came to visit, he asked: What is the meaning of the Patriarch's coming from the West? The Chan Master pointed to the cypress tree in the courtyard to show him. Like this three times, the Prime Minister had some understanding and composed a verse: The idle clouds that appear and disappear fill the sky, from...
【English Translation】 Q: Sāgara (Ocean) emerging from the sea shakes the universe. Directly facing it, what is the matter? A: Garuda (mythical bird) dominates the universe. Among them, who is the one to step forward? Q: If suddenly encountering the time to step forward, then what? A: Like a hawk seizing a dove, you won't notice. Only when the verification before the skull is seen, will the truth be known. Q: If so, then I will fold my hands before my chest and retreat three steps. A: Turtle beneath Mount Sumeru (cosmological mountain), do not wait to be marked on the forehead again. Q: Where have all the past sages gone? A: The moon shines on a thousand rivers, all is still. A solitary lamp shines brightly at the bottom of the sea. Zheng Jinbu asked: When will the Abbot open the Dharma hall? A: Not counting through asaṃkhya (incalculable eons), before the sun and moon were born. Chan Master Ru of Mount Luofu in Huizhou Arriving at Dayang, Yang asked: Where are you from, venerable monk? A: Yizhou. Q: How far is it from here? A: Five thousand miles. Q: Coming like this, have you ever truly stepped on solid ground? A: I have never truly stepped on solid ground. Q: Do you understand levitation? A: I do not understand levitation. Q: Then how did you get here? A: Step by step, without losing direction, my whole body is without discrimination. Q: Have you attained the Samadhi (state of meditative consciousness) beyond the ordinary? A: The mind of a sage cannot be obtained, how can Samadhi reveal its name? Dayang said: So it is, so it is. You should believe that this is the complete manifestation of the essence, principle and phenomena are not two. Cherish and maintain it well. Chan Master Qianming Jicong of Fuzhou A monk asked: What is the great meaning of the Buddha-dharma? A: This question is not empty. Q: What is the realm of Dongchan? A: The still water has never left the old shore, how dare the red dust fall into the waves? Chan Master Guichun of Baima in Xiangyang Prefecture A monk asked: What is it like when a turtle hides its six (limbs)? A: Arrows in a cloth bag. Q: What is the great principle of the Buddha-dharma? A: A good dog wearing a tag. Chan Master Shencheng of Fuyan in Tanzhou Because the Prime Minister (name lost) came to visit, he asked: What is the meaning of the Patriarch's coming from the West? The Chan Master pointed to the cypress tree in the courtyard to show him. Like this three times, the Prime Minister had some understanding and composed a verse: The idle clouds that appear and disappear fill the sky, from...
來真相一塵無。重重請問西來意。唯指庭前柏一株。
舒州投子義青禪師
青社人也。族李氏(續燈曰王氏非)。甫七齡。穎異。往妙相寺出家。試經得度。習百法論。未幾。嘆曰。三祇涂遠。自困何益哉。乃入洛。五載聽華嚴。于義若貫珠。嘗讀諸林菩薩偈。至即心自性。遽省曰。法離文字。寧可講乎。即棄游宗席。時圓鑒禪師居會聖巖。一夕。夢畜青色俊鷂。為吉徴。屆且師來。鑒禮延之三年。一日。問曰。外道問佛。不問有言。不問無言。世尊良久。如何。師擬對。鑒掩其口。師瞭然開悟。遂禮拜。鑒曰。汝妙悟玄機耶。云。設有。也須吐卻。時資侍者旁立。曰。青華嚴今日如病得汗。師回顧曰。合取狗口。若更忉忉。我即便歐。服勤又三載。禮辭。鑒以大陽衣履付之。書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車碾。復指依圓通秀禪師。師至棲賢。無所參問。唯嗜睡而已。執事白秀云。堂中有僧日睡。當行規法。秀曰。是誰。云。義青上座。曰。未可。待與按過。秀即曳杖入堂。見師正睡。乃擊床呵曰。我這裡無閑飯與上座吃了打眠。師云。和尚待教某何為。曰。何不參禪去。云。美食不中飽人吃。曰。爭奈大有人不肯上座。
【現代漢語翻譯】 現代漢語譯本 來時本無一物，何處惹塵埃？我再三請問禪師西來的真意是什麼？禪師只是指著庭前的那一棵柏樹。
舒州投子義青禪師
是青社人。俗家姓李（《續燈錄》說是姓王，這是不對的）。剛七歲時，就非常聰慧。到妙相寺出家，通過考試取得了度牒。學習《百法論》。不久，感嘆道：『三大阿僧祇劫的修行道路太遙遠了，這樣困住自己有什麼好處呢？』於是前往洛陽，花了五年時間聽講《華嚴經》，對其中的義理理解得非常透徹。曾經讀到諸林菩薩的偈語，讀到『即心自性』時，忽然醒悟道：『佛法離開了文字，怎麼可以用講解來傳達呢？』於是放棄了遊學講席。當時圓鑒禪師住在會聖巖，一天晚上，夢見自己養了一隻青色的俊美鷂鷹，認為是吉祥的徵兆。不久，義青禪師就來了。圓鑒禪師以禮相待，留了他三年。一天，圓鑒禪師問道：『外道問佛，不問有言，不問無言，世尊良久不語，這是為什麼？』義青禪師正要回答，圓鑒禪師摀住了他的嘴。義青禪師豁然開悟，於是禮拜。圓鑒禪師說：『你巧妙地領悟了玄機嗎？』義青禪師說：『即使領悟了，也必須吐出來。』當時資侍者站在旁邊，說：『義青禪師今天就像病人出了汗一樣舒服。』義青禪師回頭說：『閉上你的狗嘴！如果再嘮叨，我就要吐了。』又服侍了三年，義青禪師告辭。圓鑒禪師將大陽的衣履送給他，並寫偈語送別說：『須彌山屹立在太虛之中，日月環繞著它轉動。群峰漸漸地依靠著它，白雲才得以改變。少林的風吹動著樹叢，曹溪的洞簾捲起。金鳳棲息在龍巢之中，皇帝的苔蘚豈能被車輪碾壓。』又指點他去依止圓通秀禪師。義青禪師到了棲賢寺，沒有什麼參問，只是喜歡睡覺。執事告訴秀禪師說：『堂中有一個僧人整天睡覺，應該按照規矩懲罰他。』秀禪師問：『是誰？』執事說：『是義青上座。』秀禪師說：『先不要，等我考察一下。』秀禪師就拿著禪杖進入禪堂，看見義青禪師正在睡覺，於是敲擊床鋪呵斥道：『我這裡沒有閑飯給上座吃了睡覺！』義青禪師說：『和尚要我做什麼？』秀禪師說：『為什麼不去參禪？』義青禪師說：『美味佳餚不能讓吃飽的人再吃。』秀禪師說：『可是有很多人不認可上座。』
【English Translation】 English version Originally, there is not a single thing; where can dust arise? I repeatedly ask the Zen master about the meaning of the patriarch's coming from the West. The Zen master only points to the cypress tree in front of the courtyard.
Zen Master Yiqing of Touzi Temple in Shuzhou
He was from Qingshe. His secular surname was Li (the 'Continuation of the Lamp Records' says it was Wang, which is incorrect). He was very intelligent at the young age of seven. He went to Miaoxiang Temple to become a monk and passed the examination to obtain his ordination certificate. He studied the 'Hundred Dharmas Treatise'. Soon after, he sighed, 'The path of three great asamkhya kalpas is too far; what good is it to confine myself like this?' So he went to Luoyang and spent five years listening to lectures on the 'Avatamsaka Sutra', understanding its principles very thoroughly. He once read the verses of Bodhisattva Zhulin, and when he read 'Mind itself is self-nature', he suddenly realized, 'The Dharma is apart from words; how can it be conveyed through lectures?' So he gave up traveling to lecture seats. At that time, Zen Master Yuanjian was living in Huisheng Rock. One night, he dreamed that he raised a blue and handsome hawk, which he considered an auspicious sign. Soon after, Zen Master Yiqing arrived. Zen Master Yuanjian treated him with courtesy and kept him for three years. One day, Zen Master Yuanjian asked, 'A heretic asked the Buddha, not asking about words of existence, not asking about words of non-existence, the World-Honored One remained silent for a long time. Why is that?' Zen Master Yiqing was about to answer, but Zen Master Yuanjian covered his mouth. Zen Master Yiqing suddenly became enlightened and bowed. Zen Master Yuanjian said, 'Have you subtly understood the profound mystery?' Zen Master Yiqing said, 'Even if I have understood it, I must spit it out.' At that time, the attendant Zi was standing beside him and said, 'Zen Master Yiqing is as comfortable today as a patient who has broken a sweat.' Zen Master Yiqing turned around and said, 'Shut your dog mouth! If you keep nagging, I will vomit.' After serving for another three years, Zen Master Yiqing took his leave. Zen Master Yuanjian gave him the clothes and shoes of Dayang and wrote a verse to see him off, saying, 'Mount Sumeru stands in the great void, the sun and moon revolve around it. The peaks gradually rely on it, and the white clouds can change. The wind of Shaolin blows through the bushes, and the cave curtain of Caoxi is rolled up. The golden phoenix roosts in the dragon's nest; how can the emperor's moss be crushed by wheels?' He also pointed him to rely on Zen Master Yuantong Xiu. When Zen Master Yiqing arrived at Qixian Temple, he did not ask anything, but only liked to sleep. The attendant told Zen Master Xiu, 'There is a monk in the hall who sleeps all day; he should be punished according to the rules.' Zen Master Xiu asked, 'Who is it?' The attendant said, 'It is Zen Master Yiqing.' Zen Master Xiu said, 'Not yet, wait for me to examine him.' Zen Master Xiu then entered the meditation hall with his staff and saw Zen Master Yiqing sleeping. So he struck the bed and scolded, 'I don't have idle food here for the venerable to eat and sleep!' Zen Master Yiqing said, 'What does the abbot want me to do?' Zen Master Xiu said, 'Why don't you practice Zen?' Zen Master Yiqing said, 'Delicious food cannot be eaten by someone who is already full.' Zen Master Xiu said, 'But there are many people who do not approve of the venerable.'
云。待肯。堪作甚麼。曰。上座曾見甚麼人來。云。浮山。曰。怪得恁么頑賴。遂握手相笑。歸方丈。由是道聲籍甚。熙寧六年。至龍舒。道俗迎住白雲。次遷投子。以符慈濟禪師之記。 上堂。召大眾曰。若論此事。如鸞鳳衝霄。不留其跡。羺羊掛角。那覓乎蹤。金龍不守于寒潭。玉兔豈棲於蟾影。其或主賓若立。須威音世外搖頭。問答言陳。仍玄路傍提為唱。若能如是。猶在半途。更乃凝眸。不勞相見。 上堂。宗乘若舉。凡聖絕蹤。樓閣門開。別戶相見。設使捲簾悟去。豈免旁觀。春遇桃華。重增眼病。所以古人道。向上一路。千聖不傳。諸仁者。既是不傳。為甚麼鐵牛走過新羅國里。遂喝曰。達者須知暗裡驚。 僧問。師唱誰家曲。宗風嗣阿誰。曰。威音前一箭。射透兩重山。云。如何是相傳底事。曰。全因淮地月。得照郢陽春。云。恁么則入水見長人也。曰。只知荊玉異。那辨楚王心。僧禮拜。師以拂子擊之。復曰。更有問話者么。如無。彼此著便。元豐五年五月一日中夜。索筆書偈曰。兩處住持。無可助道。珍重諸人。不須尋討。投筆。泊然奄息。阇維。多靈典。獲設利五色。以閏月同靈骨塔于寺北三峰庵。壽五十一。臘三十七。
嘉泰普燈錄卷第二
音釋
詬許候切 諲音因 塹
【現代漢語翻譯】 現代漢語譯本： 云：『你叫什麼？』待肯（人名，不確定是否為真名）回答。云：『你能做什麼？』待肯說：『上座（對僧人的尊稱）您見過什麼人來這裡嗎？』云：『我見過浮山（禪師名）。』云：『怪不得你這麼頑固無賴。』於是握手相視而笑，回到方丈（寺院住持的住所）。從此，他的道行聲名遠播。熙寧六年（公元1073年），到達龍舒（地名），道士和俗人迎接他住在白雲寺。之後遷往投子寺，應驗了符慈濟禪師的預言。 上堂說法，召集大眾說：『若論及此事，如鸞鳳衝上雲霄，不留下任何痕跡；如羺羊（一種羊）掛角，無法尋覓其軌跡。金龍不會守護在寒冷的深潭，玉兔豈會棲息在蟾蜍的影子中。如果主和賓的地位分明，須在威音王佛（過去佛名）之前搖頭否定；如果問答陳述，仍然是在玄妙的道路旁為人提唱。如果能做到這樣，也還在半途。更要凝神注目，不勞相見。』 上堂說法：『宗乘（佛教的宗旨）一旦舉起，凡人和聖人的軌跡都消失了。樓閣的門打開，在不同的門戶相見。即使捲起簾子領悟，也難免被旁人觀看。春天遇到桃花，反而增加眼疾。所以古人說：『向上一路，千聖不傳。』各位仁者，既然是不傳，為什麼鐵牛會走過新羅國（古國名）里？』於是大喝一聲說：『達者須知暗裡驚。』 有僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自誰？』云回答：『威音王佛（過去佛名）之前的一箭，射穿了兩重山。』僧人問：『如何是相傳的事？』云回答：『全因淮地（地名）的月亮，才能照亮郢陽（地名）的春天。』僧人說：『這樣說來，就是入水見到長人（比喻見識高遠的人）了。』云回答：『只知道荊玉（寶玉名）的奇異，哪裡能辨別楚王（人名）的心意。』僧人禮拜。云用拂子擊打他，又說：『還有要問話的人嗎？如果沒有，彼此方便。』元豐五年（公元1082年）五月一日半夜，索要筆墨寫下偈語說：『兩處住持，無可助道。珍重諸人，不須尋討。』放下筆，安然去世。火化后，出現很多靈異現象，獲得五色舍利（佛教聖物），在閏月將靈骨和舍利一同安葬在寺北三峰庵。享年五十一歲，僧臘三十七年。 《嘉泰普燈錄》卷第二 音釋： 詬，音許候切；諲，音因；塹
【English Translation】 English version: Yun: 'What is your name?' Dai Ken (name, uncertain if it's the real name) answered. Yun: 'What can you do?' Dai Ken said: 'Have you, venerable monk (a respectful term for monks), seen anyone come here?' Yun: 'I have seen Fushan (a Chan master's name).' Yun: 'No wonder you are so stubborn and rogue.' Then they shook hands and laughed, returning to the abbot's room (the residence of the abbot of a monastery). From then on, his reputation for spiritual attainment spread far and wide. In the sixth year of Xining (1073 AD), he arrived at Longshu (place name), where Daoists and laypeople welcomed him to stay at Baiyun Temple. Later, he moved to Touzi Temple, fulfilling the prophecy of Chan Master Fu Ciji. In an Dharma talk, he summoned the assembly and said: 'If we discuss this matter, it is like a phoenix soaring into the sky, leaving no trace; like a ram's (a type of sheep) horns, its tracks cannot be found. The golden dragon will not guard the cold, deep pool, and how could the jade rabbit dwell in the toad's shadow? If the roles of host and guest are clearly defined, one must shake one's head in denial before Weiyin Wang Buddha (name of a past Buddha); if questions and answers are presented, it is still just someone advocating along the mysterious path. If one can do this, one is still only halfway there. One must further concentrate one's gaze, without the need to meet.' In an Dharma talk, he said: 'Once the essence of the teaching (Buddhist doctrine) is raised, the traces of ordinary beings and sages disappear. The doors of the pavilion open, and one meets in different portals. Even if one comprehends by raising the curtain, one cannot avoid being observed by others. Encountering peach blossoms in spring only increases eye disease. Therefore, the ancients said: 'The path upwards, the thousand sages do not transmit.' All of you, since it is not transmitted, why does the iron ox walk through the land of Silla (ancient kingdom name)?' Then he shouted: 'The enlightened must know to be secretly alarmed.' A monk asked: 'Whose tune are you singing, Master? Whose lineage of teachings do you inherit?' Yun answered: 'An arrow before Weiyin Wang Buddha (name of a past Buddha), pierces through two mountains.' The monk asked: 'What is the matter that is transmitted?' Yun answered: 'Entirely because of the moon in Huaidi (place name), it can illuminate the spring in Yingyang (place name).' The monk said: 'In that case, it is like seeing a tall person in the water (a metaphor for seeing someone with profound knowledge).' Yun answered: 'One only knows the strangeness of Jing jade (name of a precious jade), how can one discern the heart of King Chu (person's name)?' The monk bowed. Yun struck him with a whisk and said again: 'Is there anyone else who wants to ask questions? If not, let us be at ease with each other.' On the first day of the fifth month of the fifth year of Yuanfeng (1082 AD), in the middle of the night, he asked for pen and ink and wrote a verse saying: 'Living in two monasteries, I cannot help the Way. Cherish everyone, there is no need to seek.' He put down the pen and passed away peacefully. After cremation, many miraculous phenomena appeared, and five-colored sarira (Buddhist relics) were obtained. In the intercalary month, the spiritual bones and sarira were buried together at the Three Peaks Hermitage north of the temple. He lived to the age of fifty-one, with thirty-seven years as a monk. Jia Tai Pu Deng Lu, Volume Two Pronunciation and Explanation: Gou, pronounced Xu Hou Qie; Yin, pronounced Yin; Qian
七艷切 謳音甌 桫素何切 欏音羅 駢蒲眠切 闐音田 麓音鹿 謠音姚 䭾音陀 喂于偽切 趯他力切 潞音路 閫苦本切 𡾟音羲 鐙丁鄧切 蹊音兮 㔃子悅切 嚗音剝 鞏音拱 鏃子木切 雕音刁 倏音條 墼音擊 楔音屑 緘古咸切 殞羽敏切 鑾盧丸切 刎武粉切 罽居例切 媧古花切 鵽丁滑切 𩾗音刀 摭之石切 喎苦禾切 劈普擊切 馥音伏 犒口到切 簸補過切 羈居宜切 拏女加切 護一虢切或作㸕 咬五狡切 罩陟教切 鹙音秋 罥音畎 歐于口切 𦏪音靈 郢以並切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第三
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十一世(臨濟七世)
南源慈明楚圓禪師法嗣
隆興府黃龍普覺慧南禪師
信之玉山人。族章氏。童齠深沉。年十一去家。師事定水智鑾。嘗侍鑾行次。見祠廟。輒杖擊而往。十九落髮受具。遠遊至廬山。依歸宗寶．棲賢。諟逾三秋。渡淮謁三角澄。久之。分座。云峰悅禪師勉趨石霜。至中道。聞石霜不事事。因寓福嚴。時賢禪師命典記室。賢歸寂。適慈明繼席。師出迎之。悚然。及聞其說法。乃貶剝諸方盡為邪解。皆師歷參所契證者。遂幡然曰。大
【現代漢語翻譯】 現代漢語譯本 七艷切，謳音甌（ōu），桫素何切，欏音羅（luó），駢蒲眠切，闐音田（tián），麓音鹿（lù），謠音姚（yáo），䭾音陀（tuó），喂于偽切，趯他力切，潞音路（lù），閫苦本切，𡾟音羲（xī），鐙丁鄧切，蹊音兮（xī），㔃子悅切，嚗音剝（bāo），鞏音拱（gǒng），鏃子木切，雕音刁（diāo），倏音條（tiáo），墼音擊（jī），楔音屑（xiè），緘古咸切，殞羽敏切，鑾盧丸切，刎武粉切，罽居例切，媧古花切，鵽丁滑切，𩾗音刀（dāo），摭之石切，喎苦禾切，劈普擊切，馥音伏（fú），犒口到切，簸補過切，羈居宜切，拏女加切，護一虢切或作㸕，咬五狡切，罩陟教切，鹙音秋（qiū），罥音畎（quǎn），歐于口切，𦏪音靈（líng），郢以並切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄 嘉泰普燈錄卷第三 平江府報恩光孝禪寺(臣)僧 (正受) 編 南嶽第十一世(臨濟七世) 南源慈明楚圓禪師法嗣 隆興府黃龍普覺慧南禪師 信之玉山人。族章氏。童齠深沉。年十一去家。師事定水智鑾。嘗侍鑾行次。見祠廟。輒杖擊而往。十九落髮受具。遠遊至廬山。依歸宗寶．棲賢。諟逾三秋。渡淮謁三角澄。久之。分座。云峰悅禪師勉趨石霜。至中道。聞石霜不事事。因寓福嚴。時賢禪師命典記室。賢歸寂。適慈明繼席。師出迎之。悚然。及聞其說法。乃貶剝諸方盡為邪解。皆師歷參所契證者。遂幡然曰。大
【English Translation】 English version Seven yan cut, ou sound ou (ōu), suo su he cut, luo sound luo (luó), pian pu mian cut, tian sound tian (tián), lu sound lu (lù), yao sound yao (yáo), tuo sound tuo (tuó), wei yu wei cut, ti ta li cut, lu sound lu (lù), kun ku ben cut, 𡾟 sound xi (xī), deng ding deng cut, xi sound xi (xī), 㔃 zi yue cut, bao sound bao (bāo), gong sound gong (gǒng), zu zi mu cut, diao sound diao (diāo), shu sound tiao (tiáo), ji sound ji (jī), xie sound xie (xiè), jian gu xian cut, yun yu min cut, luan lu wan cut, wen wu fen cut, ji ju li cut, wa gu hua cut, duo ding hua cut, 𩾗 sound dao (dāo), zhi zhi shi cut, wai ku he cut, pi pu ji cut, fu sound fu (fú), kao kou dao cut, bo bu guo cut, ji ju yi cut, na nu jia cut, hu yi guo cut or 作㸕, yao wu jiao cut, zhao zhi jiao cut, qiu sound qiu (qiū), juan sound quan (quǎn), ou yu kou cut, 𦏪 sound ling (líng), ying yi bing cut 卍 New Continued Tripitaka Volume 79 No. 1559 Jiatai Universal Lamp Record Jiatai Universal Lamp Record Volume 3 Pingjiang Prefecture Bao'en Guangxiao Chan Monastery (Minister) Monk (Zhengshou) Compiled The Eleventh Generation of Nanyue (Seventh Generation of Linji) Dharma Successor of Chan Master Ciming Chuyuan of Nanyuan Chan Master Huinan of Huanglong Pujue in Longxing Prefecture A person from Yushan in Xin Prefecture. Of the Zhang clan. Profound and composed in childhood. Left home at the age of eleven. Studied under Zhisui Zhiluan of Dingshui. Once, while serving Luan on a journey, upon seeing a shrine or temple, he would strike it with his staff and leave. At nineteen, he shaved his head and received full ordination. He traveled far to Mount Lu, relying on Guizong Bao and Qixian. He stayed for three autumns. He crossed the Huai River to visit Sanjiao Cheng. After a long time, he shared the seat. Chan Master Yunfeng Yue urged him to go to Shishuang. On the way, he heard that Shishuang did not engage in affairs, so he stayed at Fuyan. At that time, Chan Master Xian ordered him to be the recording secretary. When Xian passed away, Ciming succeeded to the abbotship. The master went out to greet him, feeling apprehensive. When he heard his Dharma talk, he criticized all the other schools as being heretical interpretations. These were all the things that the master had personally experienced and realized. Therefore, he suddenly said, 'Great.'
丈夫心膂之間。豈可自為疑礙。造室求發藥。明揖坐。師固辭哀懇。明曰。書記參雲門禪。必善其旨。如放洞山三頓棒。是合吃。不合吃。云。合吃。曰。吾始疑不堪汝師。今乃可使拜之。復曰。洞山三頓棒即且置。那裡是趙州勘破婆子處。師擬對。明擊其口。師大悟。述偈呈之。留月餘辭去。時年三十五。初住同安。次擢歸宗．黃檗．黃龍。得大法者七十有九人。然在積翠庵所接者多。衲子趨風。相與交武。竭蹙于道。初受請日。三角遣僧來審師提唱之語。有曰。智海無性。因覺妄而成凡。覺妄元虛。即凡心而見佛。便爾休去。將謂同安無摺合。隨汝顛倒所欲。南斗七。北斗八。僧歸。舉似澄。澄不懌。俄聞開堂。為慈明嗣。澄誓之。而三角徒侶棄去者過半。 上堂。問答罷。乃曰。未登此座。一事全無。才登此座。便有許多問答。敢問大眾。只如一問一答。還當宗乘也無。若言當去。一大藏教豈無問答。為甚道教外別傳。傳上根輩。若言不當。適來許多問答。圖個甚麼。行腳人當自開眼。勿使後悔。若論此事。非神通修證之能到。非多聞智慧之所談。三世諸佛只言自知。一大藏教詮註不及。是故靈山百千萬眾。獨許迦葉親聞。黃梅七百高僧。衣缽分付行者。豈是汝等貪淫愚執勝負為能。夫出家者。須稟丈夫決烈之
【現代漢語翻譯】 現代漢語譯本：大丈夫的心和身體之間，怎麼可以自己製造懷疑和障礙呢？（慈明）建造禪房是爲了（向方會禪師）求取開悟的藥方。（慈明）恭敬地請（方會禪師）坐下，方會禪師堅決推辭，（慈明）哀求懇請。（慈明）說：『書記（指方會禪師）參學雲門禪，必定精通它的宗旨。比如洞山禪師打三棒，是該吃還是不該吃？』（方會禪師）回答：『該吃。』（慈明）說：『我起初懷疑您不堪為我的老師，現在可以讓我拜您為師了。』又說：『洞山禪師打三棒姑且放下，哪裡是趙州禪師勘破老婆子的地方？』方會禪師剛要回答，慈明就打他的嘴巴，方會禪師大悟，寫了偈子呈給慈明。住了月餘就告辭離去，當時三十五歲。起初住在同安，後來被提拔到歸宗、黃檗、黃龍。得到大法的有七十九人，但在積翠庵所接引的人很多。學僧們聞風而來，相互爭鬥，在道上感到竭盡全力。當初接受邀請的那天，三角派僧人來審問慈明的提唱之語。其中有僧人說：『智海（指眾生本具的智慧）沒有自性，因為覺悟虛妄才成為凡夫，覺悟虛妄原本是空虛的，當下凡夫心就是佛。』就這樣停止了嗎？還以為同安沒有折服人的手段，隨你顛倒所欲，南斗七星，北斗八星。僧人回去，把這些話告訴了澄（指三角澄禪師），澄禪師不高興。不久聽說慈明禪師成為慈明的嗣法弟子，澄禪師發誓要報復，而三角的徒弟離開的超過一半。（慈明禪師）上堂說法，問答完畢，於是說：『未登上這個座位，一事全無。才登上這個座位，便有許多問答。敢問各位，只如一問一答，還符合宗乘（指禪宗的宗旨）嗎？如果說符合，一大藏教難道沒有問答嗎？為什麼說教外別傳，傳給上根之人？如果說不符合，剛才許多問答，圖個什麼？行腳人應當自己開眼，不要使自己後悔。若論這件事，不是神通修證所能達到的，不是多聞智慧所能談論的。三世諸佛只說自己知道，一大藏教也詮釋不及。所以靈山會上百千萬眾，唯獨允許迦葉（Mahākāśyapa）親聞。黃梅五祖七百高僧，衣缽分付給行者慧能（Huineng），難道是你們這些貪淫愚癡、爭強好勝的人所能做到的嗎？出家人，必須要有大丈夫決絕的 English version: How can a great man create doubts and obstacles between his heart and body? (Ciming) built a meditation room to seek the 'medicine' for enlightenment from Zen Master Fanghui. (Ciming) respectfully invited (Zen Master Fanghui) to sit down, but Zen Master Fanghui firmly declined, and (Ciming) pleaded earnestly. (Ciming) said, 'The scribe (referring to Zen Master Fanghui) studies Yunmen Zen and must be proficient in its principles. For example, when Zen Master Dongshan struck three blows, were they deserved or not?' (Zen Master Fanghui) replied, 'Deserved.' (Ciming) said, 'I initially doubted whether you were worthy of being my teacher, but now I can ask you to be my teacher.' He also said, 'Let's put aside Zen Master Dongshan's three blows for now. Where is the place where Zen Master Zhao Zhou discerned the old woman?' As Zen Master Fanghui was about to answer, Ciming struck him in the mouth, and Zen Master Fanghui had a great enlightenment, wrote a verse and presented it to Ciming. He stayed for more than a month and then bid farewell, at the age of thirty-five. Initially, he lived in Tong'an, and later he was promoted to Guizong, Huangbo, and Huanglong. Seventy-nine people attained the Great Dharma, but he received many people at Jicui Hermitage. Monks flocked to him, competing with each other, and felt exhausted on the path. On the day he first accepted the invitation, Sanjiao sent a monk to examine Ciming's teachings. One of the monks said, 'The wisdom sea (referring to the inherent wisdom of all beings) has no self-nature, and it is because of the awareness of delusion that one becomes a mortal. The awareness of delusion is originally empty, and the mind of a mortal is the Buddha.' Is that the end of it? They thought that Tong'an had no means of subduing people, and that they could turn things upside down as they pleased, with the seven stars of the Southern Dipper and the eight stars of the Northern Dipper. The monk returned and told these words to Cheng (referring to Zen Master Sanjiao Cheng), who was displeased. Soon after, he heard that Zen Master Ciming had become Ciming's Dharma heir, and Zen Master Cheng vowed revenge, and more than half of Sanjiao's disciples left. (Zen Master Ciming) ascended the Dharma hall and, after the question-and-answer session, said, 'Before ascending this seat, there was nothing at all. Only after ascending this seat are there so many questions and answers. May I ask everyone, does this one question and one answer conform to the Zen tradition (referring to the principles of Zen)? If it conforms, does not the entire Tripitaka (Buddhist canon) have questions and answers? Why is it said that there is a separate transmission outside the teachings, which is transmitted to those with superior roots? If it does not conform, what is the purpose of so many questions and answers just now? Practitioners should open their own eyes and not regret it. If we discuss this matter, it cannot be reached by supernatural powers or cultivation, nor can it be discussed by extensive learning and wisdom. The Buddhas of the three worlds only say that they know it themselves, and the entire Tripitaka cannot explain it. Therefore, among the hundreds of thousands of people at Vulture Peak (Grdhakuta), only Mahākāśyapa was allowed to hear it personally. The Fifth Patriarch (Hongren) of Huangmei, with his seven hundred eminent monks, entrusted the robe and bowl to the practitioner Huineng. Is this something that you greedy, lustful, foolish, and competitive people can do? Those who leave home must have the resolute courage of a great man.'
【English Translation】 Modern Chinese translation: How can a great man create doubts and obstacles between his heart and body? (Ciming) built a meditation room to seek the 'medicine' for enlightenment from Zen Master Fanghui. (Ciming) respectfully invited (Zen Master Fanghui) to sit down, but Zen Master Fanghui firmly declined, and (Ciming) pleaded earnestly. (Ciming) said, 'The scribe (referring to Zen Master Fanghui) studies Yunmen Zen and must be proficient in its principles. For example, when Zen Master Dongshan struck three blows, were they deserved or not?' (Fanghui) replied, 'Deserved.' (Ciming) said, 'I initially doubted whether you were worthy of being my teacher, but now I can ask you to be my teacher.' He also said, 'Let's put aside Zen Master Dongshan's three blows for now. Where is the place where Zen Master Zhao Zhou discerned the old woman?' As Fanghui was about to answer, Ciming struck him in the mouth, and Fanghui had a great enlightenment, wrote a verse and presented it to Ciming. He stayed for more than a month and then bid farewell, at the age of thirty-five. Initially, he lived in Tong'an, and later he was promoted to Guizong, Huangbo, and Huanglong. Seventy-nine people attained the Great Dharma, but he received many people at Jicui Hermitage. Monks flocked to him, competing with each other, and felt exhausted on the path. On the day he first accepted the invitation, Sanjiao sent a monk to examine Ciming's teachings. One of the monks said, 'The wisdom sea (referring to the inherent wisdom of all beings) has no self-nature, and it is because of the awareness of delusion that one becomes a mortal. The awareness of delusion is originally empty, and the mind of a mortal is the Buddha.' Is that the end of it? They thought that Tong'an had no means of subduing people, and that they could turn things upside down as they pleased, with the seven stars of the Southern Dipper and the eight stars of the Northern Dipper. The monk returned and told these words to Cheng (referring to Zen Master Sanjiao Cheng), who was displeased. Soon after, he heard that Ciming had become Ciming's Dharma heir, and Cheng vowed revenge, and more than half of Sanjiao's disciples left. (Ciming) ascended the Dharma hall and, after the question-and-answer session, said, 'Before ascending this seat, there was nothing at all. Only after ascending this seat are there so many questions and answers. May I ask everyone, does this one question and one answer conform to the Zen tradition (referring to the principles of Zen)? If it conforms, does not the entire Tripitaka (Buddhist canon) have questions and answers? Why is it said that there is a separate transmission outside the teachings, which is transmitted to those with superior roots? If it does not conform, what is the purpose of so many questions and answers just now? Practitioners should open their own eyes and not regret it. If we discuss this matter, it cannot be reached by supernatural powers or cultivation, nor can it be discussed by extensive learning and wisdom. The Buddhas of the three worlds only say that they know it themselves, and the entire Tripitaka cannot explain it. Therefore, among the hundreds of thousands of people at Vulture Peak (Grdhakuta), only Mahākāśyapa was allowed to hear it personally. The Fifth Patriarch (Hongren) of Huangmei, with his seven hundred eminent monks, entrusted the robe and bowl to the practitioner Huineng. Is this something that you greedy, lustful, foolish, and competitive people can do? Those who leave home must have the resolute courage of a great man.'
志。截斷兩頭。歸家穩坐。然後大開門戶。運出自己家財。接待往來。賑濟孤露。方有少分報佛深恩。若不然者。無有是處。以拂子擇禪床一下。遂布謝(云云)。 上堂。說妙談玄。乃大平之奸賊。行棒行喝。為亂世之英雄。英雄奸賊。棒喝玄妙。皆為剩物。黃檗門下總用不著。且道黃檗門下尋常用個甚麼。喝一喝。 上堂。時人住處我不住。時人行處我不行。於此瞭然明的旨。須會全身入火坑。以拂子畫一畫。云。臭煙熢㶿。紅焰熾然。眼未明者。總在里許。從上古聖。無非入生死坑中。向無明火里提㧞有情。汝等諸人且如何入。若人入得。可謂在火不燒。在水不溺。若入不得。非但不能自利。亦乃不能利他。既不能自利利他。圓頂方袍殊無利益。良久。召大眾。眾舉首。師曰。牛頭出。馬頭回。 上堂。眾集。久之。師曰。嘉魚在深處。幽鳥立多時。便下座。 上堂。撞鐘鐘鳴。擊鼓鼓響。大眾慇勤問訊。同安端然合掌。這個是世法。那個是佛法。咄。 上堂。有一人朝看華嚴。暮觀般若。晝夜精勤。無有暫瑕。有一人不參禪。不論議。拖個破席日裡睡。於此二人同到黃龍。一人有為。一人無為。安下那一個即是。良久。曰。功德天．黑暗女。有智主人。二俱不受。 上堂。心王不妄動。六國一時通。罷拈三尺
【現代漢語翻譯】 現代漢語譯本： 志。截斷兩頭。歸家穩坐。然後大開門戶。運出自己家財。接待往來。賑濟孤露。方有少分報佛深恩。若不然者。無有是處。以拂子擇禪床一下。遂布謝(云云)。 上堂。說妙談玄。乃大平之奸賊。行棒行喝。為亂世之英雄。英雄奸賊。棒喝玄妙。皆為剩物。黃檗(Huangbo，禪師名)門下總用不著。且道黃檗(Huangbo，禪師名)門下尋常用個甚麼。喝一喝。 上堂。時人住處我不住。時人行處我不行。於此瞭然明的旨。須會全身入火坑。以拂子畫一畫。云。臭煙熢㶿。紅焰熾然。眼未明者。總在里許。從上古聖。無非入生死坑中。向無明火里提㧞有情。汝等諸人且如何入。若人入得。可謂在火不燒。在水不溺。若入不得。非但不能自利。亦乃不能利他。既不能自利利他。圓頂方袍殊無利益。良久。召大眾。眾舉首。師曰。牛頭出。馬頭回。 上堂。眾集。久之。師曰。嘉魚在深處。幽鳥立多時。便下座。 上堂。撞鐘鐘鳴。擊鼓鼓響。大眾慇勤問訊。同安(Tongan，地名或人名)端然合掌。這個是世法。那個是佛法。咄。 上堂。有一人朝看華嚴(Huayan，經名)。暮觀般若(Bore，智慧)。晝夜精勤。無有暫瑕。有一人不參禪。不論議。拖個破席日裡睡。於此二人同到黃龍(Huanglong，地名或人名)。一人有為。一人無為。安下那一個即是。良久。曰。功德天(Gongdetian，神名)。黑暗女(Heiannv，神名)。有智主人。二俱不受。 上堂。心王不妄動。六國一時通。罷拈三尺
【English Translation】 English version: Intention. Cut off both ends. Return home and sit steadily. Then, open the doors wide. Transport your own family wealth. Receive those who come and go. Relieve the orphaned and exposed. Only then will you have a small portion to repay the Buddha's deep kindness. If not, there is no such place. He tapped the Zen bed once with a whisk and then gave thanks (etc.). Ascending the hall. Speaking of wonderful talks and profound mysteries is like a treacherous thief in a time of peace. Wielding the staff and shouting is like a hero in a chaotic world. Heroes, treacherous thieves, staff, shouts, profound mysteries are all superfluous things. The Huangbo (Huangbo, name of a Zen master) school has no use for them at all. Tell me, what does the Huangbo (Huangbo, name of a Zen master) school usually use? shout Ascending the hall. I do not dwell where ordinary people dwell. I do not go where ordinary people go. If you clearly understand this principle, you must be willing to enter the fiery pit with your whole body. He drew a line with a whisk and said, 'The foul smoke billows, and the red flames blaze. Those whose eyes are not yet clear are all in there. From the ancient sages, all have entered the pit of birth and death, pulling sentient beings out of the fire of ignorance. How will you all enter? If one can enter, it can be said that one is not burned in fire or drowned in water. If one cannot enter, not only can one not benefit oneself, but one also cannot benefit others. Since one cannot benefit oneself or others, the round head and square robe are of no benefit at all.' After a long silence, he called to the assembly. The assembly raised their heads. The master said, 'The ox head goes out, the horse head returns.' Ascending the hall. The assembly gathered. After a long time, the master said, 'The fine fish are in the deep places, the secluded birds stand for a long time.' Then he descended from the seat. Ascending the hall. The bell rings when struck, the drum sounds when beaten. The assembly earnestly inquires. Tongan (Tongan, place name or person's name) calmly joins his palms. This is worldly dharma. That is Buddha dharma. tut Ascending the hall. There is a person who reads the Huayan (Huayan, name of a sutra) Sutra in the morning and contemplates the Prajna (Bore, wisdom) in the evening, diligent day and night, without any temporary flaw. There is a person who does not practice Zen, does not discuss or debate, and drags a broken mat to sleep in the sun. If these two people arrive at Huanglong (Huanglong, place name or person's name) together, one with effort and one without effort, which one should be settled? After a long silence, he said, 'The Goddess of Merit (Gongdetian, name of a deity) and the Dark Woman (Heiannv, name of a deity), the wise master, both are not accepted.' Ascending the hall. The mind-king does not move rashly, the six kingdoms are connected at once. Stop picking up the three-foot
劍。休弄一張弓。擊禪床。下座。 上堂。大覺世尊道。我今為汝保任此事。終不虛也。汝等當勤精進。行此三昧。師曰。精進即不無諸人。作么生是三昧。遂曰。迦葉糞埽衣。價直百千萬。輪王髻中寶。不直半文錢。以拂子一擊。下座。 僧問。一不去。二不住。請師道。曰。高祖殿前樊噲怒。云。恁么則今日得遇和尚也。曰。仰面看天不見天。 問。德山棒．臨濟喝。直至如今少人拈掇。請師拈掇。曰。千鈞之弩。不為鼷鼠而發機。云。作蒙宗師。今朝有在。師便喝。僧禮拜。師曰。五湖衲子。一錫禪人。未到同安。不妨疑著。 問。舊歲已去。新歲到來。不涉二途。乞師指示。曰。東方甲乙木。 問。如何是黃龍境。曰。昨日方到此。未曾子細看。云。如何是境中人。曰。長者長。短者短。 師燕坐次。有僧侍立。師顧視久之。曰。百千三昧。無量妙門。作一句說與汝。汝還信否。云。和尚誠言。安敢不信。師指其左曰。過這邊來。僧將趨。師喝曰。隨聲逐色。有甚了期。出去。一僧聞之。師趨入。師復理前語問之。亦云。安敢不信。師又指左曰。過這邊來。僧堅立不往。師喝曰。汝來親近我。反不聽我語。出去。 室中舉手問僧。我手何似佛手。垂足曰。我腳何似驢腳。人人盡有生緣。上座生緣在何處。學者
【現代漢語翻譯】 現代漢語譯本 劍。休要玩弄弓箭了。敲擊禪床。下座。 上堂說法。大覺世尊（指釋迦牟尼佛）說：『我今天為你們保證這件事，最終不會是虛假的。你們應當勤奮精進，修行此三昧（指正定）。』 師父說：『精進修行對諸位來說並非難事，那麼什麼是三昧呢？』於是說：『迦葉（釋迦摩尼十大弟子之一，以苦行著稱）的糞掃衣，價值百千萬；輪王（統治世界的理想君主）髮髻中的寶珠，不值半分錢。』用拂塵一擊，下座。 僧人問：『一不去，二不住，請師父開示。』 師父說：『高祖（指劉邦）殿前樊噲（劉邦手下大將）發怒。』 僧人說：『這麼說，今天有幸遇到和尚您了。』 師父說：『仰面看天卻看不見天。』 問：『德山（唐代禪宗大師）的棒，臨濟（唐代禪宗大師）的喝，直到如今很少有人拿來使用。請師父您來使用。』 師父說：『千鈞之弩，不會因為鼷鼠（小老鼠）而發射。』 僧人說：『作為宗師，今天就在這裡。』師父便喝斥一聲。僧人禮拜。師父說：『五湖的雲遊僧人，一錫杖的禪人，未到同安（地名），不妨先懷疑著。』 問：『舊的一年已經過去，新的一年到來，不涉及兩種途徑，請師父指示。』 師父說：『東方甲乙木。』 問：『什麼是黃龍（禪宗流派）的境界？』 師父說：『昨天才到這裡，還沒仔細看。』 僧人說：『什麼是境界中的人？』 師父說：『長的長，短的短。』 師父靜坐時，有僧人侍立在旁。師父注視他很久，說：『百千三昧，無量妙門，用一句話說給你聽，你相信嗎？』 僧人說：『和尚您說的是真心話，我怎麼敢不信呢？』 師父指著他的左邊說：『從這邊過來。』僧人將要過去，師父喝斥道：『隨聲逐色，什麼時候才能了結？出去。』 一個僧人聽到了。師父走進去。師父又重複之前的話問他，僧人也說：『我怎麼敢不信呢？』 師父又指著左邊說：『從這邊過來。』僧人堅決站立不動。師父喝斥道：『你來親近我，反而不聽我的話，出去。』 在室內，師父舉起手問僧人：『我的手像不像佛手？』垂下腳說：『我的腳像不像驢腳？』人人都有各自的生緣，上座你的生緣在哪裡？』學者
【English Translation】 English version Sword. Stop playing with a bow. Strike the Zen meditation bed. Step down from the seat. Ascending the Dharma hall. The Greatly Enlightened World Honored One (referring to Shakyamuni Buddha) said: 'I now guarantee this matter for you, and it will ultimately not be false. You should diligently strive and practice this samadhi (referring to right concentration).' The Master said: 'Diligent practice is not difficult for you all, so what is samadhi?' Then he said: 'Kashyapa's (one of Shakyamuni's ten major disciples, known for his ascetic practices) rag robe is worth hundreds of millions; the jewel in the crown of a Wheel-Turning King (an ideal ruler of the world) is not worth half a penny.' He struck once with the whisk and stepped down from the seat. A monk asked: 'One does not go, two do not stay, please Master explain.' The Master said: 'Fan Kuai (a general under Liu Bang) was angry in front of Emperor Gaozu's (referring to Liu Bang) palace.' The monk said: 'In that case, today I am fortunate to meet the Venerable One.' The Master said: 'Looking up at the sky, one cannot see the sky.' Asked: 'Deshan's (a Zen master of the Tang Dynasty) stick, Linji's (a Zen master of the Tang Dynasty) shout, until now few people pick them up and use them. Please Master pick them up and use them.' The Master said: 'A thousand-jun crossbow is not triggered for a shrew (small mouse).' The monk said: 'As a master, you are here today.' The Master then shouted. The monk prostrated. The Master said: 'The wandering monks of the Five Lakes, the Zen practitioners with a single staff, have not arrived at Tong'an (place name), it is okay to be suspicious first.' Asked: 'The old year has passed, the new year has arrived, not involving two paths, please Master instruct.' The Master said: 'East is Jia and Yi, which belong to Wood.' Asked: 'What is the realm of Huanglong (a Zen school)?' The Master said: 'I only arrived here yesterday, I haven't looked closely yet.' The monk said: 'What is the person in the realm?' The Master said: 'The long is long, the short is short.' The Master was sitting in meditation, and a monk was standing by his side. The Master looked at him for a long time and said: 'Hundreds of thousands of samadhis, countless wonderful gates, I will tell you in one sentence, do you believe it?' The monk said: 'Venerable One, you speak sincerely, how dare I not believe it?' The Master pointed to his left and said: 'Come over here.' As the monk was about to go, the Master shouted: 'Following sounds and chasing colors, when will it end? Get out.' A monk heard this. The Master went inside. The Master repeated the previous words and asked him, and the monk also said: 'How dare I not believe it?' The Master pointed to the left again and said: 'Come over here.' The monk stood firm and did not move. The Master shouted: 'You come to be close to me, but you don't listen to my words, get out.' In the room, the Master raised his hand and asked the monk: 'Does my hand resemble the Buddha's hand?' Lowering his foot, he said: 'Does my foot resemble a donkey's foot?' Everyone has their own karmic affinity, where is your karmic affinity, Venerable One?' Scholar
莫有契其旨。叢林目之為黃龍三關。脫有酬者。師未嘗可否。人莫涯其意。有問其故。師曰。已過關者。掉臂徑去。安知有關吏。從吏問可否。此未透關者也。熙寧二年三月十六日。上堂辭眾。說偈(語見續燈)。至十七日。飯四祖慧日兩專使已。趺坐寢室前。大眾環擁。良久而化。七日阇維。得五色設利。塔千山之前嶂。閱世六十八。坐五十夏。大觀四年春。 謚曰普覺。
袁州楊岐方會禪師
郡之宜春人(續燈曰衡陽非)。族冷氏。少警敏。及冠。不事筆硯。系名征商課最。坐不職。乃宵遁入九峰。恍若舊遊。眷不忍去。遂落髮(續燈曰。依九峰勤禪師或道吾和尚)。每閱經。心融神會。能折節扣參老宿。慈明自南源徙道吾．石霜。師皆佐之。總院事。依之雖久。然未有省發。每咨參。明曰。庫司事繁。且去。他日又問。明語如前。或謂曰。監寺異時兒孫遍天下去。何用忙為。有一老嫗近寺而居。人莫之測。所謂慈明婆也。明乘間必至彼。一日。雨作。知明將往。師偵之小徑。既見。遂搊住云。這老漢。今日須與我說。不說打你去。明曰。監寺知是般事便休。語未卒。師大悟。即于泥途拜之。起問。狹路相逢時如何。明曰。你且亸避。我要去那裡去。師歸來日。具威儀。詣方丈禮謝。明呵曰。未在。
【現代漢語翻譯】 現代漢語譯本： 沒有人能理解其中的真意。叢林中將它稱為黃龍三關。即使有人回答，黃龍慧南禪師也從不明確表示肯定或否定，人們無法揣測他的意圖。有人問他原因，禪師說：『已經通過關卡的人，會甩開手臂徑直離去，哪裡還會知道有關卡官吏的存在？』如果還向關卡官吏詢問是否可以通過，那就是還沒有通過關卡的人。熙寧二年三月十六日，黃龍慧南禪師上堂向大眾告別，說了偈語（內容見《續燈錄》）。到了十七日，用齋飯招待了四祖寺和慧日寺派來的兩位特使后，就在寢室前盤腿坐化。大眾圍在四周。過了很久才圓寂。七日後火化，得到五色舍利。塔建在千山的前面山峰上。享年六十八歲，坐禪五十年。大觀四年春天，朝廷賜予謚號『普覺』。
袁州楊岐方會禪師
是袁州宜春郡人（《續燈錄》說是衡陽人，不對）。姓冷。年少時就聰明敏捷。成年後，不從事筆墨生涯，因為經商納稅最多而出名。后因失職，就夜晚逃走進入九峰山，感覺好像以前來過一樣，依戀不捨，於是就剃度出家（《續燈錄》說是依止九峰勤禪師或道吾和尚）。每次閱讀佛經，都能心領神會。他能謙虛地去參訪老修行。慈明禪師從南源寺遷到道吾山、石霜山，楊岐方會禪師都輔佐他，總管寺院事務。雖然跟隨慈明禪師很久，但一直沒有開悟。每次請教參禪，慈明禪師總是說：『庫房事務繁忙，你先去忙吧。』改天又問，慈明禪師還是像之前那樣說。有人說：『監寺將來兒孫滿天下，何必這麼忙碌呢？』有一位老婦人住在寺廟附近，人們無法猜測她的來歷，就是所謂的慈明婆。慈明禪師經常找機會去她那裡。有一天，下著雨，慈明禪師又要去，楊岐方會禪師就在小路上等候。見到慈明禪師后，就抓住他說：『你這老漢，今天必須跟我說清楚，不說就打你。』慈明禪師說：『監寺知道是這件事就算了。』話還沒說完，楊岐方會禪師就大悟了，立即在泥濘的路上拜謝慈明禪師。起來后問：『狹路相逢時如何？』慈明禪師說：『你且讓開，我要去那裡。』楊岐方會禪師回來后，整理好儀容，到方丈室禮謝慈明禪師。慈明禪師呵斥說：『還早呢！』
【English Translation】 English version: No one could fathom its true meaning. The monastic community referred to it as the Three Barriers of Huanglong (Huanglong's three Zen questions). Even if someone answered, Master Huanglong Huinan (Huanglong Huinan, Zen master) never explicitly affirmed or denied, and people could not guess his intention. Someone asked him the reason, and the Master said: 'Those who have passed the barrier swing their arms and leave directly, how would they know about the existence of the barrier official?' If they still ask the barrier official whether they can pass, then they are the ones who have not passed the barrier. On the sixteenth day of the third month of the second year of Xining, Master Huanglong Huinan ascended the hall to bid farewell to the assembly, reciting a verse (the content can be found in the 'Continued Records of the Lamp'). On the seventeenth day, after serving a vegetarian meal to the two special envoys sent by Si Zu Temple (Four Ancestors Temple) and Hui Ri Temple (Wisdom Sun Temple), he sat in full lotus posture in front of the sleeping quarters and passed away. The assembly surrounded him. After a long time, he passed into stillness. Seven days later, he was cremated, and five-colored sharira (relics) were obtained. The pagoda was built on the front peak of Qian Mountain (Thousand Mountain). He lived for sixty-eight years and sat in meditation for fifty summers. In the spring of the fourth year of Daguan, the court bestowed the posthumous title 'Pujue' (Universal Enlightenment).
Zen Master Yangqi Fanghui of Yuanzhou
Was a native of Yichun County in Yuanzhou (the 'Continued Records of the Lamp' says Hengyang, which is incorrect). His surname was Leng. He was intelligent and quick-witted from a young age. After adulthood, he did not engage in literary pursuits but became famous for paying the most taxes in commerce. Later, due to dereliction of duty, he fled at night and entered Nine Peaks Mountain (Jiufeng Mountain), feeling as if he had been there before, reluctant to leave, so he shaved his head and became a monk (the 'Continued Records of the Lamp' says he followed Zen Master Qin of Nine Peaks or Abbot Daowu). Every time he read the scriptures, he could understand them intuitively. He could humbly visit and consult with senior practitioners. When Zen Master Ciming (Compassionate Light) moved from Nanyuan Temple (Southern Source Temple) to Daowu Mountain (Dao Wu Mountain) and Shishuang Mountain (Stone Frost Mountain), Zen Master Yangqi Fanghui assisted him, managing the affairs of the monastery. Although he followed Zen Master Ciming for a long time, he had not yet attained enlightenment. Every time he asked for guidance in Zen practice, Zen Master Ciming would always say: 'The affairs of the treasury are busy, you should go and take care of them first.' Another day he asked again, and Zen Master Ciming said the same thing as before. Someone said: 'The supervisor will have descendants all over the world in the future, why bother so much?' There was an old woman living near the temple, and people could not guess her origin, she was the so-called Ciming's Grandmother. Zen Master Ciming often took the opportunity to go to her. One day, it was raining, and Zen Master Ciming was about to go again, so Zen Master Yangqi Fanghui waited for him on the small path. After seeing Zen Master Ciming, he grabbed him and said: 'You old man, you must explain it to me today, if you don't, I will hit you.' Zen Master Ciming said: 'Supervisor, if you know it's this matter, then let it be.' Before he finished speaking, Zen Master Yangqi Fanghui had a great enlightenment and immediately bowed to Zen Master Ciming in the muddy road. After getting up, he asked: 'What about when you meet on a narrow road?' Zen Master Ciming said: 'You should step aside, I want to go there.' After Zen Master Yangqi Fanghui returned, he tidied up his appearance and went to the abbot's room to thank Zen Master Ciming. Zen Master Ciming scolded: 'Not yet!'
一日。當參。粥罷。久之。不聞撾鼓。師問行者。今日當參。何不擊鼓。云。和尚出未歸。師徑往婆處。見明執㸑。婆煮粥。師曰。和尚今日當參。大眾久待。何以不歸。明曰。你下得一轉語即歸。下不得。各自東西。師以笠子蓋頭上行數步。明大喜。遂與同歸。自是。明每山行。師輒瞰其出。雖晚。必擊鼓集眾。明遽還。怒曰。少叢林暮而升座。何從得此規繩。師云。汾陽晚參也。何謂非規繩乎。今叢林三八唸誦罷猶參者。此其原也。又一日。明升堂。師出問云。幽鳥語喃喃。辭云入峰亂時如何。曰。我行荒草里。汝又入深村。云。官不容針。更借一問。明便喝。師云。好喝。明又喝。師亦喝。明連喝兩喝。師禮拜。明曰。此事是個人方能擔荷。師拂袖便行。明移興化。師辭歸九峰。陸沈金谷。而萍賓道俗迎居楊岐。次遷云蓋(受請語見續燈)。上堂曰。霧罩長空。風生大野。百草枯木作師子吼。演說摩訶大般若。三世諸佛在你諸人腳跟下轉大法輪。若也會得。功不浪施。若也不會。莫道楊岐山勢險。前頭更有最高峰。 上堂。景色乍晴。物情舒泰。舉步也。千身彌勒。動用也。隨處釋迦。文殊普賢總在這裡。眾中有不受人謾底。便道楊岐和麩糴面。然雖如是。布袋里盛錐子。 上堂。有句無句。如藤倚樹。文殊維
【現代漢語翻譯】 現代漢語譯本 一日，當參禪的時候。粥飯完畢后，過了很久，沒有聽到擊鼓的聲音。禪師問侍者：『今天應該參禪，為何不擊鼓？』侍者說：『和尚（指住持）出去還沒回來。』禪師直接去到老婦（婆）那裡，看見明正在燒火做飯。禪師說：『和尚今天應該參禪，大眾等候很久了，為何不回去？』明說：『你如果能說出一句轉語（指能打破常規，具有禪意的語句）我就回去，說不出來，就各走各的路。』禪師用斗笠蓋在頭上，走了幾步。明非常高興，於是和他一同回去。從此以後，明每次在山中行走，禪師總是觀察他是否外出，即使很晚了，也一定要擊鼓召集大眾。明急忙趕回來，生氣地說：『很少有寺院在傍晚才升座說法，這是從哪裡學來的規矩？』禪師說：『汾陽善昭禪師（Fen-yang）也是在晚上參禪，為何說不是規矩呢？』現在叢林中唸誦完畢后仍然參禪，就是從這裡開始的。又有一天，明升座說法，禪師出來問道：『幽靜的鳥兒鳴叫，辭別雲彩進入山峰，混亂的時候該怎麼辦？』明說：『我走在荒草之中，你又進入深深的村莊。』禪師說：『官府里容不下一根針，再借用一問。』明便喝斥。禪師說：『好喝斥！』明又喝斥。禪師也喝斥。明連續喝斥兩聲，禪師禮拜。明說：『這件事只有真正的人才能承擔。』禪師拂袖便走。明後來去了興化。禪師告辭回到九峰，隱居在金谷，但萍賓一帶的道士和俗人迎接他居住在楊岐。之後又遷往云蓋（受邀請的話語見《續燈錄》）。上堂說法：『霧氣籠罩長空，風吹遍廣闊的原野，百草枯木發出獅子吼，演說摩訶般若（Maha Prajna，偉大的智慧）。三世諸佛（過去、現在、未來一切諸佛）在你們每個人的腳跟下轉大法輪。如果能夠領會，功夫就不會白費。如果不能領會，不要說楊岐山勢險峻，前面還有更高的山峰。』上堂說法：『景色剛剛放晴，萬物心情舒暢。舉步之間，就是千身彌勒（Maitreya，未來佛）；動用之間，隨處都是釋迦（Sakyamuni，釋迦摩尼佛）。文殊（Manjusri，文殊菩薩）、普賢（Samantabhadra，普賢菩薩）總在這裡。眾人之中有不受人欺騙的，便說楊岐和麩子一起糴面。雖然如此，就像布袋里裝著錐子。』上堂說法：『有句無句，就像藤蔓依靠樹木。文殊（Manjusri，文殊菩薩）和維摩詰（Vimalakirti）
【English Translation】 English version One day, during the time for Chan practice. After the congee meal, a long time passed without the sound of the drum. The Master asked the attendant, 'Today is the day for Chan practice, why not beat the drum?' The attendant said, 'The Abbot (referring to the head monk) has gone out and not yet returned.' The Master went directly to the old woman's (婆) place and saw Ming tending the fire, cooking congee. The Master said, 'The Abbot should be leading Chan practice today, the assembly has been waiting for a long time, why hasn't he returned?' Ming said, 'If you can offer a turning phrase (轉語, referring to a phrase that breaks convention and has Chan meaning), I will return. If you cannot, we will each go our own way.' The Master covered his head with a bamboo hat and walked a few steps. Ming was overjoyed and returned with him. From then on, whenever Ming walked in the mountains, the Master would observe whether he had gone out, and even if it was late, he would always beat the drum to gather the assembly. Ming hurriedly returned, angrily saying, 'Few monasteries ascend the seat to give a Dharma talk in the evening, where did you learn this rule?' The Master said, 'Chan Master Fen-yang Shan-zhao (汾陽) also practiced Chan in the evening, why do you say it is not a rule?' The practice of engaging in Chan practice after chanting is finished in monasteries today originates from this. Another day, Ming ascended the Dharma seat. The Master came out and asked, 'The secluded birds chirp softly, bidding farewell to the clouds and entering the peaks, what should be done in times of chaos?' Ming said, 'I walk in the wild grass, and you enter the deep village.' The Master said, 'The government cannot tolerate even a needle, allow me to ask another question.' Ming then shouted. The Master said, 'Good shout!' Ming shouted again. The Master also shouted. Ming shouted twice in a row, and the Master bowed. Ming said, 'This matter can only be shouldered by a true person.' The Master flicked his sleeves and left. Later, Ming went to Xinghua. The Master bid farewell and returned to Jiufeng, living in seclusion in Jingu, but Daoists and laypeople from Pingbin welcomed him to reside in Yangqi. Later, he moved to Yungai (the words of invitation can be found in the 'Continued Records of the Lamp'). Ascending the Dharma seat, he said, 'Mist covers the long sky, wind arises in the vast wilderness, withered grass and dead trees roar like lions, expounding the Maha Prajna (摩訶般若, Great Wisdom). The Buddhas of the three times (past, present, and future) turn the great Dharma wheel under the feet of each of you. If you can understand, your efforts will not be in vain. If you cannot understand, do not say that the mountains of Yangqi are steep, there are even higher peaks ahead.' Ascending the Dharma seat, he said, 'The scenery has just cleared, and the feelings of all things are relaxed. With every step, there is the thousand-bodied Maitreya (彌勒, Future Buddha); with every action, there is Sakyamuni (釋迦, Sakyamuni Buddha) everywhere. Manjusri (文殊, Manjusri Bodhisattva) and Samantabhadra (普賢, Samantabhadra Bodhisattva) are all here. Among the assembly, there are those who cannot be deceived, and they say that Yangqi buys flour together with bran. Even so, it is like a awl in a bag.' Ascending the Dharma seat, he said, 'With or without a phrase, it is like a vine relying on a tree. Manjusri (文殊, Manjusri Bodhisattva) and Vimalakirti (維摩詰)'
摩。撒手歸去。楊岐恁么道。也是看錮鏴。更有後語。不得錯舉。 上堂。只個心心心是佛。十方世界最靈物。釋迦老子說夢。三世諸佛說夢。且問諸人。還曾作夢么。若也作夢。向半夜裡道將一句來。良久。曰。人間縱有真訊息。偷向楊岐說夢看。參。 上堂。薄福住楊岐。年來氣力衰。寒風凋敗葉。猶喜故人歸。啰唻哩。拈上死柴頭。且向無煙火。 上堂。釋迦老子初生時。周行七步。目顧四方。一手指天。一手指地。今時衲僧盡皆打模𦘕樣。便道天上天下。唯我獨尊。云蓋不惜性命。亦為諸人打個樣子。遂曰。陽氣發時無硬地。 晚參示眾。一切智通無障礙。拈起拄杖曰。向汝諸人面前逞神通去也。擲下曰。直得乾坤震裂。山嶽搖動。會么。不見道。一切智智清凈。拍禪床曰。三十年後。莫道楊岐龍頭蛇尾。 僧問。撥雲見日時如何。曰。東方來者東方坐。 問。師唱誰家曲。宗風嗣阿誰。曰。隔江打鼓不聞聲。云。興化的子。臨濟親孫。曰。今日因齊慶贊。 問。如何是祖師西來意。曰。檐頭不負書。 問。少林面壁。意旨如何。曰。西天人不會唐言。 問。天得一以清。地得一以寧。衲僧得一。堪作甚麼。曰。缽盂口向天。 室中問僧。栗棘蓬你作么生吞。金剛圈你作么生跳。一日。三暫到相看。師問。三
【現代漢語翻譯】 現代漢語譯本 摩（無意義語氣詞）。撒手歸去。楊岐（楊岐方會禪師）這樣說，也是在看守陳舊的模具。還有後話，不得錯誤地引用。
上堂（禪宗術語，指禪師登上法堂說法）。『只個心心心是佛』，十方世界最靈妙之物。釋迦老子（釋迦牟尼佛）說夢話，三世諸佛說夢話。且問各位，還曾做夢嗎？如果做夢，在半夜裡說出一句來。』良久（過了一會兒），說：『人間縱然有真實的訊息，也偷偷地向楊岐說夢話看看。』參（參禪）。
上堂。薄福之人住在楊岐，近年來氣力衰退。寒風凋零敗葉，還高興老朋友歸來。啰唻哩（無意義的咒語）。拿起死柴頭，且向無煙處生火。
上堂。釋迦老子初生時，周行七步，目光顧視四方，一手指天，一手指地。如今的衲僧（僧人的別稱）都照著模仿，便說『天上天下，唯我獨尊』。云蓋（楊岐方會禪師的別稱）不惜性命，也為各位打個樣子。』於是說：『陽氣發動時沒有堅硬的土地。』
晚參示眾（晚間禪修時向大眾開示）。一切智通無障礙。拈起拄杖說：『向你們各位面前逞神通去也。』擲下拄杖說：『直使得乾坤震裂，山嶽搖動。』會嗎？不見道，『一切智智清凈』。拍禪床說：『三十年後，莫說楊岐龍頭蛇尾。』
僧問：『撥開雲霧見到太陽時如何？』答：『東方來的人向東方坐。』
問：『師父唱的是誰家的曲子？宗風繼承的是誰？』答：『隔江打鼓聽不見聲音。』云：『是興化的子孫，臨濟的親孫。』答：『今日因為齋飯而慶賀讚歎。』
問：『如何是祖師西來意（達摩祖師從西天來到東土的真正用意）？』答：『屋檐下不辜負書本。』
問：『少林面壁（達摩祖師在少林寺面壁九年）的意旨如何？』答：『西天人不會說唐朝的話。』
問：『天得到「一」而清明，地得到「一」而安寧，衲僧得到「一」，能做什麼？』答：『缽盂口朝向天。』
室中問僧（在方丈室內問僧人）。『栗棘蓬（一種帶刺的植物）你如何吞下？金剛圈（比喻難以擺脫的束縛）你如何跳過？』一日，三暫到相看。師問：『三'
【English Translation】 English version Mo (meaningless interjection). Let go and return. Yangqi (Chan Master Yangqi Fanghui) said it this way, also watching over old molds. There are further words, not to be quoted incorrectly.
Ascending the hall (Chan term, referring to the Chan master ascending the Dharma hall to give a Dharma talk). 『Only this mind, mind, mind is Buddha,』 the most wondrous thing in the ten directions of the world. Shakyamuni Buddha (Shakyamuni Buddha) speaks dreams, the Buddhas of the three times speak dreams. And I ask you all, have you ever dreamed? If you dream, speak a sentence in the middle of the night.』 After a long pause, he said: 『Even if there is true news in the human world, secretly go to Yangqi and see him speak dreams.』 Participate (practice Chan).
Ascending the hall. A person of little fortune lives in Yangqi, and his strength has declined in recent years. The cold wind withers the fallen leaves, and he is happy that old friends have returned. Lo lai li (meaningless mantra). Pick up the dead firewood and make a fire in a smokeless place.
Ascending the hall. When Shakyamuni Buddha was first born, he walked seven steps, looking around in all directions, one finger pointing to the sky, and one finger pointing to the earth. Now the monks (another name for monks) are all imitating, and they say 『Above and below the heavens, I alone am honored.』 Yungai (another name for Chan Master Yangqi Fanghui) does not spare his life, and also makes a model for everyone.』 Then he said: 『When the yang energy is activated, there is no hard ground.』
Evening Chan instruction to the assembly (giving instructions to the assembly during evening meditation). All wisdom penetrates without obstruction. Picking up the staff, he said: 『I am going to show off my supernatural powers in front of you all.』 Throwing down the staff, he said: 『It makes the universe crack and the mountains shake.』 Do you understand? Don't you see, 『All wisdom and knowledge are pure.』 Slapping the Zen bed, he said: 『Thirty years later, don't say that Yangqi is a dragon's head and a snake's tail.』
A monk asked: 『What is it like when the clouds are cleared and the sun is seen?』 He replied: 『Those who come from the East sit facing the East.』
Asked: 『Whose tune is the master singing? Who is the lineage of the sect inheriting?』 He replied: 『You can't hear the sound of drums across the river.』 Said: 『He is the descendant of Xinghua and the direct grandson of Linji.』 He replied: 『Today, we celebrate and praise because of the vegetarian meal.』
Asked: 『What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming from the West to the East)?』 He replied: 『The eaves do not fail the books.』
Asked: 『What is the meaning of facing the wall in Shaolin (Bodhidharma facing the wall for nine years in Shaolin Temple)?』 He replied: 『Westerners do not speak the language of the Tang Dynasty.』
Asked: 『Heaven obtains 「one」 and becomes clear, earth obtains 「one」 and becomes peaceful, what can a monk do with 「one」?』 He replied: 『The mouth of the alms bowl faces the sky.』
Asking a monk in the room (asking a monk in the abbot's room). 『How do you swallow the chestnut hedgehog (a thorny plant)? How do you jump over the Vajra circle (a metaphor for inescapable bondage)?』 One day, he came to see him three times temporarily. The master asked: 『Three』
人同行。必有一智。提起坐具曰。參頭上座喚這個作甚麼。云。坐具。曰。真個那。云。是。師復曰。喚作甚麼。云。坐具。師顧視左右曰。參頭卻具眼。問第二人。欲行千里。一步為初。如何是最初一句。云。到和尚這裡。爭敢出手。師以手劃一劃。僧云。了。師展兩手。僧擬議。師曰。了。問第三人。近離甚處。云。南源。曰。楊岐今日被上座勘破。且坐喫茶。 問僧。云深路僻。高駕何來。曰。天無四壁。曰。踏破多少草鞋。僧便喝。師曰。一喝兩喝後作么生。云。看這老和尚著忙。曰。拄杖不在。且坐喫茶。 問僧。敗葉堆云。朝離何處。云。觀音。曰。觀音腳跟下一句作么生道。云。適來相見了也。曰。相見底事作么生。僧無對。師曰。第二上座代參頭道看。亦無對。曰。彼此相鈍置。 慈明忌辰設齋。眾集。師至真前。以兩手捏拳安頭上。以坐具一𦘕。打一圓相。便燒香。退身三步。作女人拜。首座云。休捏怪。師曰。首座作么生。云。和尚休捏怪。曰。兔子吃牛奶。第二座近前。打一圓相。便燒香。亦退身三步。作女人拜。師近前。作聽勢。座擬議。師打一掌曰。這漆桶也亂做。
興化孜禪師遷化(孜嗣神鼎諲)。僧至。下遺書。師問。世尊入滅。槨示只趺。和尚歸真。有何相示。僧無語。師槌
【現代漢語翻譯】 現代漢語譯本 有人同行，必定有一位智者。（溈山）拿起坐具問道：『參頭（指僧人中的領頭者）稱這個做什麼？』 僧人回答：『坐具。』 溈山說：『真的嗎？』 僧人說：『是的。』 溈山又問：『稱作什麼？』 僧人說：『坐具。』 溈山環顧左右說：『參頭確實有眼力。』 問第二個人：『要走千里路，第一步是開始。如何是最初一句？』 僧人回答：『到了和尚您這裡，怎敢出手？』 溈山用手劃了一下。僧人說：『了（悟了）。』 溈山張開雙手。僧人猶豫不決。溈山說：『了（悟了）。』 問第三個人：『最近從哪裡來？』 僧人回答：『南源。』 溈山說：『楊岐（地名，也指楊岐派）今天被上座（對僧人的尊稱）看破了。先坐下喝茶。』 問僧人：『云深路偏，高駕（指僧人）從何而來？』 僧人回答：『天無四壁。』 溈山說：『踏破多少草鞋？』 僧人便喝（大聲呵斥）。溈山說：『一喝兩喝之後做什麼？』 僧人說：『看這老和尚著急。』 溈山說：『拄杖不在，先坐下喝茶。』 問僧人：『敗葉堆云，早上從哪裡離開？』 僧人回答：『觀音（指觀音寺）。』 溈山說：『觀音腳跟下的一句怎麼說？』 僧人回答：『剛才相見了。』 溈山說：『相見的事情怎麼說？』 僧人無言以對。溈山說：『第二位上座代替參頭說看。』 也無言以對。溈山說：『彼此互相遲鈍。』 慈明（禪師名號）忌辰設齋，眾人聚集。溈山到真（指慈明禪師的畫像或牌位）前，用兩手捏拳放在頭上，用坐具畫了一個圓相，便燒香，退身三步，作女人拜。 首座（寺院中的重要職位）說：『不要裝怪。』 溈山說：『首座怎麼說？』 首座說：『和尚不要裝怪。』 溈山說：『兔子吃牛奶。』 第二座走上前，畫了一個圓相，便燒香，也退身三步，作女人拜。 溈山走上前，作出傾聽的樣子。第二座猶豫不決。溈山打了他一掌說：『這漆桶（比喻愚笨的人）也胡亂做。』 興化孜禪師遷化（圓寂）（孜是神鼎諲的嗣法弟子）。僧人來到。 放下遺書。溈山問：『世尊（指釋迦牟尼佛）入滅，棺槨示現雙足。和尚歸真，有什麼相示？』 僧人無語。溈山敲擊（僧人）。
【English Translation】 English version When people walk together, there must be one who is wise. (Weishan) picked up the sitting cloth and asked: 'What does the Sam Head (referring to the leader among the monks) call this?' The monk replied: 'A sitting cloth.' Weishan said: 'Really?' The monk said: 'Yes.' Weishan asked again: 'What is it called?' The monk said: 'A sitting cloth.' Weishan looked around and said: 'The Sam Head truly has eyes.' He asked the second person: 'To travel a thousand miles, the first step is the beginning. What is the very first sentence?' The monk replied: 'Having arrived at your place, how dare I make a move?' Weishan drew a line with his hand. The monk said: 'Understood.' Weishan opened both hands. The monk hesitated. Weishan said: 'Understood.' He asked the third person: 'Where did you come from recently?' The monk replied: 'Nanyuan.' Weishan said: 'Yangqi (place name, also refers to the Yangqi school) has been seen through by the Upper Seat (a respectful term for monks) today. Sit down and have some tea first.' He asked a monk: 'The clouds are deep and the road is remote. Where does the high carriage (referring to the monk) come from?' The monk replied: 'The sky has no four walls.' Weishan said: 'How many straw sandals have been worn out?' The monk then shouted (scolded loudly). Weishan said: 'What will you do after one shout or two shouts?' The monk said: 'Look at this old monk getting anxious.' Weishan said: 'The staff is not here, sit down and have some tea first.' He asked a monk: 'The fallen leaves pile up like clouds. Where did you leave from this morning?' The monk replied: 'Guanyin (referring to Guanyin Temple).' Weishan said: 'How do you say the sentence under Guanyin's feet?' The monk replied: 'We just met.' Weishan said: 'How do you say the matter of meeting?' The monk was speechless. Weishan said: 'The second Upper Seat should say it on behalf of the Sam Head.' He was also speechless. Weishan said: 'We are both dull to each other.' A vegetarian feast was set up on the anniversary of Ciming's (a Zen master's name) death, and everyone gathered. Weishan went in front of the True (referring to Ciming Zen master's portrait or memorial tablet), put his fists on his head with both hands, drew a circle with the sitting cloth, then burned incense, stepped back three steps, and bowed like a woman. The Chief Seat (an important position in the temple) said: 'Stop acting strange.' Weishan said: 'What does the Chief Seat say?' The Chief Seat said: 'Monk, stop acting strange.' Weishan said: 'A rabbit drinks milk.' The Second Seat stepped forward, drew a circle, then burned incense, and also stepped back three steps, bowing like a woman. Weishan stepped forward, making a listening gesture. The Second Seat hesitated. Weishan slapped him and said: 'This lacquer bucket (a metaphor for a stupid person) is also doing it randomly.' Zen Master Xinghua Zi passed away (Zi was a Dharma heir of Shending Yin). A monk arrived. He put down the posthumous writing. Weishan asked: 'When the World Honored One (referring to Shakyamuni Buddha) entered Nirvana, the coffin showed only the feet. When the monk returns to truth, what is shown?' The monk was speechless. Weishan struck (the monk).
胸一下曰。蒼天。蒼天。皇祐改元示寂(事蹟未詳)。壽五十八。
隆興府大寧道寬禪師
上堂。拈拄杖曰。前佛性命。后佛紀綱。總在這裡。如今用去也。為云爲雨。為瑞為祥。利人利天。出生入死。他方世界。出沒卷舒。若也通身是口。說不能盡。通身是眼。照不能窮。一念相應。利那萬劫。 上堂。從上來事。非從佛得。不向祖求。丈夫稟性。本自天真。動止合儀。去來無著。如魚在水。任性浮沉。似鳥飛空。俱無掛礙。如斯說話。誰是知音。良久。曰。一氣不言含有象。萬靈何處謝無私。 僧問。既是一真法界。為甚麼卻有千差萬別。曰。根深葉茂。云。未審還出得這個也無。曰。弄巧成拙。 問。作止任滅。教中四病。後學之流。如何趣向。曰。巧匠運斤斧。斫木不抨繩。 問。丹霞燒木佛。院主為甚麼眉須墮落。曰。賊不打貧兒家。 問。飲光尊者見世尊拈花。因甚麼微笑。曰。忍俊不禁。 有僧造師之室。問。如何是露地白牛。師以火箸插火爐中。曰。會么。云。不會。曰。頭不欠。尾不剩。 師在同安日。時有僧問。既是同安。為甚麼卻有病僧化去。曰。佈施不如還卻債。
隆興府翠巖可真禪師(未詳［旅］里)
以遍參自負。叢林號為真點胸。后至慈明。明見。乃問。如
【現代漢語翻譯】 現代漢語譯本： 胸一下說：『蒼天啊，蒼天啊！』皇祐年間改元時圓寂（具體事蹟不詳），享年五十八歲。
隆興府大寧道寬禪師
上堂說法，拿起拄杖說：『前佛的性命，后佛的綱紀，總都在這裡。如今用起來，便能化為云，化為雨，化為瑞兆，化為祥瑞，利益人天，出生入死，遍及他方世界，出沒卷舒。』如果全身都是口，也說不盡；如果全身都是眼，也照不窮。一念相應，利益萬劫。 上堂說法，『從上來事，不是從佛那裡得來的，也不向祖師那裡求。大丈夫的稟性，本來就是天真自然。一舉一動都符合儀則，來來去去都沒有執著。』如同魚在水中，任憑天性浮沉；好似鳥在空中飛翔，一切都沒有牽掛。像這樣說話，誰是知音？良久，說：『一氣不言，卻含藏萬象；萬靈何處，感謝這無私的造化？』 有僧人問：『既然是一真法界，為什麼卻有千差萬別？』道寬禪師說：『根深才能葉茂。』僧人說：『不知能否超出這個差別？』道寬禪師說：『弄巧成拙。』 有僧人問：『作止任滅，是教中的四種弊病，後來的學人，應該如何趨向？』道寬禪師說：『巧匠運用斧頭，砍木頭卻不使用墨線。』 有僧人問：『丹霞燒木佛，院主為什麼眉毛鬍鬚都掉落了？』道寬禪師說：『強盜不打貧窮人家。』 有僧人問：『飲光尊者（Mahākāśyapa）看見世尊（Buddha）拈花，為什麼微笑？』道寬禪師說：『忍不住笑了出來。』 有僧人來到道寬禪師的房間，問道：『什麼是露地白牛？』道寬禪師用火鉗把火炭插到火爐中，問道：『會么？』僧人說：『不會。』道寬禪師說：『頭不缺，尾不剩。』 道寬禪師在同安的時候，有僧人問：『既然是同安，為什麼卻有生病的僧人化去？』道寬禪師說：『佈施不如償還債務。』
隆興府翠巖可真禪師（籍貫里巷不詳）
以遍參諸方自負，叢林中號稱『真點胸』。後來到了慈明禪師處，慈明禪師見到他，便問道：『如...
【English Translation】 English version: Xiōng yī xià said: 'Oh, heavens! Oh, heavens!' He passed away during the reign era change of Emperor Renzong of Song (specific details unknown), at the age of fifty-eight.
Chan Master Daokuan of Daning Monastery, Longxing Prefecture
In an assembly, he raised his staff and said: 'The life of the former Buddhas, the discipline of the later Buddhas, are all here. Now, when used, it transforms into clouds, transforms into rain, transforms into auspicious signs, transforms into blessings, benefiting humans and devas, entering birth and death, pervading other worlds, appearing and disappearing, contracting and expanding.' If the whole body were a mouth, it could not be fully expressed; if the whole body were an eye, it could not be fully illuminated. A single thought in accord benefits countless kalpas (aeons). In an assembly, he said: 'Matters from the beginning are not obtained from the Buddhas, nor sought from the Patriarchs. The nature of a great person is inherently genuine and natural. Every movement conforms to the rules, coming and going without attachment.' Like a fish in water, freely floating and sinking; like a bird flying in the sky, without any hindrance. Who is the confidant who understands such words? After a long pause, he said: 'The one qi (vital energy) does not speak, yet contains all phenomena; where do the myriad spirits thank this selfless creation?' A monk asked: 'Since it is the One True Dharma Realm, why are there thousands of differences?' Chan Master Daokuan said: 'Deep roots produce lush foliage.' The monk said: 'I wonder if one can transcend this difference?' Chan Master Daokuan said: 'Trying to be clever only makes things worse.' A monk asked: 'Creation, cessation, acceptance, and annihilation are the four faults in the teachings. How should later learners approach them?' Chan Master Daokuan said: 'A skilled craftsman wields an axe, chopping wood without using a plumb line.' A monk asked: 'Danxia burned a wooden Buddha. Why did the abbot's eyebrows and beard fall off?' Chan Master Daokuan said: 'Thieves don't rob poor people's homes.' A monk asked: 'Venerable Mahākāśyapa smiled when the World Honored One (Buddha) held up a flower. Why?' Chan Master Daokuan said: 'He couldn't help but smile.' A monk came to Chan Master Daokuan's room and asked: 'What is the white ox in the open field?' Chan Master Daokuan used fire tongs to insert a burning coal into the stove and asked: 'Do you understand?' The monk said: 'I don't understand.' Chan Master Daokuan said: 'The head is not lacking, the tail is not remaining.' When Chan Master Daokuan was in Tong'an, a monk asked: 'Since it is Tong'an, why are there sick monks passing away?' Chan Master Daokuan said: 'Giving alms is not as good as repaying debts.'
Chan Master Kezhen of Cuiyan Monastery, Longxing Prefecture (hometown and neighborhood unknown)
He prided himself on having visited many teachers, and the monastic community called him 'True Point Chest'. Later, he went to Chan Master Ciming, who saw him and asked: 'If...
何是佛法大意。云。無雲生嶺上。有月落波心。明叱曰。頭白齒黃猶作這個見解。師悚然求指示。明曰。汝問我。師理前語問之。明震聲曰。無雲生嶺上。有月落波心。乃于言下大法頓明。住翠巖。時推為天下法窟。 上堂曰。不見一法是大過患。山河大地．日月星辰．色空明暗。不是一法。拈起拄杖曰。凡夫見拄杖。喚作拄杖。聲聞人見拄杖。認得頑空。撥無拄杖。菩薩人見拄杖。幾曾掛牙齒。饑來吃飯。困來打睡。寒來向火。熱則取涼。不見道。一切智智清凈。恁么說話。笑破土地鼻孔。 上堂。捫空無跡。追響無聞。釋迦．達磨貶向他方。文殊．普賢權為小使。汝等諸人向甚麼處安身立命。所以道。也有權。也有實。也有明。也有暗。也有照。也有用。也有賓。也有主。放過一著。何不道取。乃喝一喝。卓拄杖一下。下座。 上堂。舉。僧問巴陵。如何是道。巴陵雲。明眼人落井。又問寶應。如何是道。寶應云。五鳳樓前。又問首山。如何是道。首山云。腳下泥深三尺。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。諸人莫有揀得者么。出來道看。如無。且行羅漢慈。破結賊故。行菩薩慈。安眾生故。行如來慈。得如相故。 上堂。聲不雜聲。色不雜色。何哉。鐘聲無鼓響。鼓聲無鐘響。拈起拄杖云
【現代漢語翻譯】 現代漢語譯本： 什麼是佛法的大意？（僧人）問。（翠巖禪師）答：無雲生於嶺上，有月落於波心。（慧）明禪師呵斥道：『頭髮白了牙齒也黃了，還作這樣的見解！』禪師感到恐懼，請求（慧明禪師）指示。（慧）明禪師說：『你問我。』禪師重複之前的語句問他。（慧）明禪師大聲說：『無雲生於嶺上，有月落於波心。』於是禪師在言語之下，對大法頓然開悟。後來住在翠巖寺，當時被推崇為天下的佛法窟穴。
（翠巖禪師）上堂說法：『不見一法是最大的過患。山河大地、日月星辰、色空明暗，都不是一法。』拿起拄杖說：『凡夫見拄杖，叫作拄杖；聲聞人見拄杖，認識到頑空，否定拄杖；菩薩人見拄杖，幾時掛在牙齒上？飢餓了就吃飯，睏倦了就睡覺，寒冷了就烤火，炎熱了就取涼。』不見道，一切智智（Sarvajnana-jnana，一切種智）清凈。這樣說話，笑破土地神的鼻孔。
（翠巖禪師）上堂說法：『撫摸虛空沒有痕跡，追逐響聲沒有聽聞。釋迦（Sakyamuni，釋迦牟尼佛）、達磨（Bodhidharma，菩提達摩）貶到其他地方，文殊（Manjusri，文殊菩薩）、普賢（Samantabhadra，普賢菩薩）權且作為小使。你們這些人向什麼地方安身立命？』所以說，也有權，也有實，也有明，也有暗，也有照，也有用，也有賓，也有主。放過一著，何不說出來？於是大喝一聲，用拄杖敲擊一下，下座。
（翠巖禪師）上堂說法，舉例：僧人問巴陵禪師：『如何是道？』巴陵禪師說：『明眼人落井。』又問寶應禪師：『如何是道？』寶應禪師說：『五鳳樓前。』又問首山禪師：『如何是道？』首山禪師說：『腳下泥深三尺。』這三句轉語，一句壁立千仞，一句陸地行船，一句賓主交參。你們有沒有能辨別出來的？出來說看。如果沒有，且行羅漢的慈悲，爲了破除結縛和賊害的緣故；行菩薩的慈悲，爲了安頓眾生的緣故；行如來的慈悲，爲了得到如實相的緣故。
（翠巖禪師）上堂說法：『聲不雜聲，色不雜色。為什麼呢？鐘聲沒有鼓的響聲，鼓聲沒有鐘的響聲。』拿起拄杖說：
【English Translation】 English version: What is the great meaning of the Buddha-dharma? (A monk) asked. (Zen Master Cuiyan) replied: 'No clouds arise on the ridge, the moon falls into the heart of the waves.' (Zen Master Hui) Ming scolded: 'Your hair is white and your teeth are yellow, yet you still hold such views!' The Zen master felt fear and requested (Hui Ming) to instruct him. (Hui) Ming said: 'You ask me.' The Zen master repeated the previous statement and asked him. (Hui) Ming shouted: 'No clouds arise on the ridge, the moon falls into the heart of the waves.' Thereupon, the Zen master suddenly awakened to the great dharma upon hearing these words. Later, he resided at Cuiyan Temple, and at that time, it was revered as the dharma cave of the world.
(Zen Master Cuiyan) ascended the hall and gave a dharma talk: 'Not seeing a single dharma is the greatest fault. Mountains, rivers, the great earth, the sun, moon, and stars, form and emptiness, light and darkness, are not a single dharma.' He picked up his staff and said: 'Ordinary people see a staff and call it a staff; Sravakas (hearers) see a staff and recognize stubborn emptiness, denying the staff; Bodhisattvas see a staff, when have they ever hung it on their teeth? When hungry, they eat; when tired, they sleep; when cold, they face the fire; when hot, they seek coolness.' Don't you see, Sarvajnana-jnana (all-knowing wisdom) is pure. Speaking like this, it breaks the earth god's nose with laughter.
(Zen Master Cuiyan) ascended the hall and gave a dharma talk: 'Touching emptiness leaves no trace, chasing after sound hears nothing. Sakyamuni (釋迦牟尼佛) and Bodhidharma (菩提達摩) are banished to other places, Manjusri (文殊菩薩) and Samantabhadra (普賢菩薩) are temporarily made small servants. Where do you all settle your bodies and establish your lives?' Therefore, it is said, there is provisionality, there is reality, there is light, there is darkness, there is illumination, there is function, there is guest, there is host. Having let go of one move, why not speak it out? Then he shouted loudly and struck the staff once, and descended from the seat.
(Zen Master Cuiyan) ascended the hall and gave an example: A monk asked Zen Master Baling: 'What is the Dao?' Zen Master Baling said: 'A clear-eyed person falls into a well.' He also asked Zen Master Baoying: 'What is the Dao?' Zen Master Baoying said: 'In front of the Five Phoenix Tower.' He also asked Zen Master Shoushan: 'What is the Dao?' Zen Master Shoushan said: 'Three feet of mud deep underfoot.' These three turning phrases, one is a wall standing a thousand feet high, one is a boat sailing on land, one is guest and host intermingling. Are there any of you who can discern them? Come out and speak. If not, then practice the compassion of an Arhat, for the sake of breaking bonds and thieves; practice the compassion of a Bodhisattva, for the sake of settling sentient beings; practice the compassion of a Tathagata, for the sake of attaining suchness.
(Zen Master Cuiyan) ascended the hall and gave a dharma talk: 'Sound does not mix with sound, form does not mix with form. Why? The sound of the bell has no sound of the drum, the sound of the drum has no sound of the bell.' He picked up his staff and said:
。這個豈不是色。聲在甚麼處。聲不到耳。色何從眼。眼色耳音聲。萬法自成辨。夜來觀音．勢至菩薩二人論功。到翠巖所。輒與他一判。三十年後依而行之。 上堂。舉。龍牙頌云。學道如鉆火。逢煙未肯休。直待金星現。歸家始到頭。神鼎云。學道如鉆火。逢煙即便休。莫待金星現。燒腳又燒頭。師曰。若論頓也。龍牙正在半途。若論漸也。神鼎猶少悟在。於此復且如何。諸仁者。今年多落葉。幾處掃歸家。 上堂。上不在天。下不在地。中不在人。拈起拄杖曰。如今在翠巖手中作無邊身菩薩。諸人還見么。若見。果不見如來頂相。若不見。今日當巡寮問訊。 僧問。如何是學人著力句。曰。千日斫柴一日燒。云。如何是學人親切處。曰。渾家送上渡頭船。 問。如何是道。曰。出門便見。云。如何是道中人。曰。擔枷過狀。 問。如何是祖師西來意。曰。深耕淺種。 問。如何是佛法大意。曰。五通賢聖。云。學人不會。曰。舌至梵天。 問。如何是學人轉身處。曰。一堵墻。百堵調。室中問僧。魯祖當日見僧來參。何故便面壁。眾下語不契。師作偈曰。坐斷千山與萬山。勸人除卻是非難。池陽近日無訊息。果中當年不目觀(余語具續燈)。治平改元。師將入滅。示疾甚勞苦。席藁于地。轉側不少休。喆侍者垂
【現代漢語翻譯】 現代漢語譯本： 『這個豈不是色（rūpa，形色）。』聲音在什麼地方？聲音到不了耳朵。形色又從哪裡到眼睛？眼睛、形色、耳朵、聲音，萬法自然成就辨別。昨晚觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）菩薩二人討論功德，到了翠巖這裡，我便給他們一個判決。三十年後照此實行。 上堂說法。舉例龍牙的偈頌說：『學道如鉆木取火，遇到煙氣不肯停止，直到金星出現，才算到家。』神鼎說：『學道如鉆木取火，遇到煙氣就應該停止，不要等到金星出現，燒了腳又燒了頭。』 翠巖禪師說：『如果從頓悟來說，龍牙還在半路上；如果從漸悟來說，神鼎還缺少領悟。』對於這個，又該如何呢？各位仁者，今年落葉很多，有多少處掃乾淨帶回家了？ 上堂說法。上不在天，下不在地，中間不在人。拿起拄杖說：『如今在翠巖手中，作為無邊身菩薩（Anantakāya-bodhisattva）。各位看到了嗎？』如果看到了，確實沒見到如來（Tathāgata）的頂相。如果沒見到，今天應當巡視僧寮問候。 有僧人問：『什麼是學人著力之處？』 翠巖禪師說：『千日砍柴一日燒。』僧人問：『什麼是學人親切之處？』 翠巖禪師說：『全家送上渡頭的船。』 問：『什麼是道？』 翠巖禪師說：『出門便見。』 僧人問：『什麼是道中人？』 翠巖禪師說：『擔枷過狀。』 問：『什麼是祖師西來意？』 翠巖禪師說：『深耕淺種。』 問：『什麼是佛法大意？』 翠巖禪師說：『五通賢聖。』 僧人問：『學人不會。』 翠巖禪師說：『舌至梵天。』 問：『什麼是學人轉身處？』 翠巖禪師說：『一堵墻，百堵調。』 在室內問僧人：『魯祖當年見僧人來參，為什麼便面壁？』 眾人回答不契合。翠巖禪師作偈說：『坐斷千山與萬山，勸人除卻是非難。池陽近日無訊息，果中當年不目觀（其餘的話在續燈錄里）。』 治平年間改元，翠巖禪師將要入滅，顯示疾病非常痛苦，在地上鋪蓆子，翻來覆去不能休息。喆侍者垂問。
【English Translation】 English version: 『Isn't this rūpa (form)?』 Where is sound? Sound does not reach the ear. From where does form reach the eye? Eye, form, ear, sound—the myriad dharmas naturally achieve discernment. Last night, Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi) Bodhisattvas discussed merit and virtue. When they came to Cuiyan, I gave them a judgment. Follow this for thirty years. Ascending the hall to preach. Citing Longya's verse: 『Studying the Way is like drilling wood for fire; one does not stop when encountering smoke, but waits until the golden star appears to return home.』 Shending said: 『Studying the Way is like drilling wood for fire; one should stop when encountering smoke, not wait until the golden star appears and burns the feet and head.』 Cuiyan Chan Master said: 『If speaking of sudden enlightenment, Longya is still halfway there; if speaking of gradual enlightenment, Shending still lacks understanding.』 What about this? Good people, this year many leaves have fallen; how many places have been swept clean and brought home? Ascending the hall to preach. Above, it is not in the sky; below, it is not on the earth; in the middle, it is not in people. Picking up his staff, he said: 『Now, in Cuiyan's hand, it acts as the Anantakāya-bodhisattva (Bodhisattva of Limitless Body). Do you all see it?』 If you see it, you truly do not see the Tathāgata's (Thus Come One's) crown. If you do not see it, today you should make rounds of the monks' quarters to inquire. A monk asked: 『What is the point where a student exerts effort?』 Cuiyan Chan Master said: 『A thousand days of chopping wood, one day of burning.』 The monk asked: 『What is the point where a student is intimate?』 Cuiyan Chan Master said: 『The whole family sends off the boat at the ferry.』 Asked: 『What is the Dao?』 Cuiyan Chan Master said: 『Go out the door and you will see it.』 The monk asked: 『What is a person in the Dao?』 Cuiyan Chan Master said: 『Carrying a cangue (wooden collar) past the magistrate's office.』 Asked: 『What is the meaning of the Patriarch's coming from the West?』 Cuiyan Chan Master said: 『Deep plowing and shallow sowing.』 Asked: 『What is the great meaning of the Buddha-dharma?』 Cuiyan Chan Master said: 『The five supernatural powers of sages.』 The monk asked: 『This student does not understand.』 Cuiyan Chan Master said: 『The tongue reaches the Brahma heaven.』 Asked: 『What is the place where a student turns around?』 Cuiyan Chan Master said: 『One wall, a hundred walls adjusted.』 In the room, he asked the monks: 『When Patriarch Lu saw a monk coming to visit, why did he face the wall?』 The crowd's answers did not match. Cuiyan Chan Master composed a verse: 『Sitting and cutting off a thousand mountains and ten thousand mountains, advising people to eliminate the difficulty of right and wrong. Chiyang has had no news recently; in the fruit, one did not observe with the eyes in those years (the remaining words are in the Continued Records of the Lamp).』 In the year of the change of reign of Zhiping, Cuiyan Chan Master was about to enter nirvana, showing illness and great suffering, spreading straw on the ground, tossing and turning without rest. Attendant Zhe asked.
泣曰。平生呵佛罵祖。今何為乃爾。師熟視。呵曰。汝亦作此見解耶。即起趺坐。呼侍者燒香。煙起。遂示寂。
潭州道吾真禪師
上堂曰。拗折秤衡。將甚麼定丘兩。拈卻缽盂匙箸。將甚麼吃粥吃飯。不如向三家村裡東卜西卜。忽然卜著。脫卻鼻孔。 上堂。師子兒哮吼。龍馬駒𨁝跳。古佛鏡中明。三山孤月皎。遂作舞下座。 上堂。若據祖令。到這裡盡須茫然。放老僧一線。且向眉毛里東覷西覷。 上堂。普化明打暗打。布袋橫撒豎撒。石室行者踏碓。因甚忘卻下腳。 上堂。古今日月。依舊山河。若明得去。十方薄伽梵。一路涅槃門。若明不得。謗斯經故。獲罪如是。 上堂。舉。洞山道。五臺山上云蒸飯。佛殿階前狗尿天。剎竿頭上煎䭔子。三個胡猻夜簸錢。老僧即不然。三面貍奴腳踏月。兩頭白牯手拏煙。戴冠碧兔立庭柏。脫殼烏龜飛上天。老僧葛藤盡被汝諸人覷破了也。洞山老人甚是奇特。雖然如是。只行得三步四步。且不過七跳八跳。且道肴訛在甚麼處。老僧今日不惜眉毛。一時佈施。良久。曰。叮嚀損君德。無言真有功。任從滄海變。終不為君通。 僧問。凝然便會時如何。曰。老鼠尾上帶研槌。 問。如何是真如體。曰。夜叉屈膝眼睛黑。云。如何是真如用。曰。金剛杵打鐵山摧。
【現代漢語翻譯】 現代漢語譯本：
那人哭著說：『我平生呵斥佛，謾罵祖師，如今為何會變成這樣？』禪師仔細地看著他，呵斥道：『你也產生了這種見解嗎？』隨即起身跏趺而坐，叫侍者點香。待香菸升起，就圓寂了。
潭州道吾真禪師
上堂說法：『折斷了秤和秤桿，用什麼來確定輕重？丟掉了缽盂、勺子和筷子，用什麼來喝粥吃飯？不如到三家村裡去占卜，或許能佔卜到，脫掉鼻孔。』
上堂說法：『獅子兒怒吼，龍馬駒騰躍。古佛鏡中明亮，三山孤月皎潔。』說完就跳舞下座。
上堂說法：『如果按照祖師的命令，到這裡都必須茫然不知所措。放老僧一條生路，且在眉毛里東張西望。』
上堂說法：『普化和尚明打暗打，布袋和尚橫撒豎撒。石室行者在踏碓，為什麼忘記了放下腳？』
上堂說法：『古往今來的日月，依舊是這山河。如果明白了這個道理，十方諸佛都走同一條涅槃之路。如果不能明白，誹謗此經的罪過就像這樣。』
上堂說法：舉例洞山禪師的話：『五臺山上云蒸飯，佛殿階前狗尿天，剎竿頭上煎油餅，三個胡猻夜裡擲錢。』老僧卻不這樣說：『三面貍貓腳踏月，兩頭白牛手拿煙，戴帽碧兔立庭院柏樹，脫殼烏龜飛上天。』老僧的葛藤都被你們看破了。洞山老人真是奇特。雖然如此，也只不過走了三步四步，跳了七跳八跳。那麼，錯誤在哪裡呢？老僧今天不惜眉毛，一時佈施給大家。』良久，說：『叮嚀反而損害你的功德，沉默才是真正的功勞。任憑滄海變為桑田，終究不會為你開通。』
有僧人問：『凝然不動時，如何體會？』禪師說：『老鼠尾巴上帶著硯槌。』
問：『什麼是真如本體？』禪師說：『夜叉屈膝眼睛黑。』
問：『什麼是真如的作用？』禪師說：『金剛杵擊打鐵山，鐵山都會摧毀。』
【English Translation】 English version:
He cried out, 'All my life I have scolded the Buddha and cursed the Patriarchs. Why am I like this now?' The master stared intently, then scolded, 'So, you've also developed this view?' He immediately rose, sat in the lotus position, and called to his attendant to light incense. As the smoke rose, he passed away.
Chan Master Daowu Zhen of Tanzhou
In his Dharma talk, he said, 'If you break the scales and the steelyard, what will you use to determine weight? If you discard the bowl, spoon, and chopsticks, what will you use to eat porridge and rice? It's better to go to the village of three families and try your luck at divination. Perhaps you'll divine something and lose your nose.'
In his Dharma talk, he said, 'The lion cub roars, the dragon colt leaps. The ancient Buddha shines in the mirror, the solitary moon is bright over the three mountains.' Then he danced and descended from the seat.
In his Dharma talk, he said, 'If you follow the Patriarch's command, you must be utterly bewildered here. Give this old monk a way out, and let me peek around in my eyebrows.'
In his Dharma talk, he said, 'Puhua strikes openly and secretly, Budai scatters horizontally and vertically. The practitioner in the stone chamber treads the pestle, why has he forgotten to put his foot down?'
In his Dharma talk, he said, 'The sun and moon of ancient and modern times are still the same mountains and rivers. If you understand this, all the Buddhas of the ten directions follow the same path to Nirvana. If you don't understand, the sin of slandering this sutra is like this.'
In his Dharma talk, he cited Dongshan's words: 'On Mount Wutai, clouds steam rice, in front of the Buddha hall, a dog urinates on the sky, on top of the flagpole, they fry pancakes, three barbarians toss coins at night.' The old monk doesn't say it like that: 'A three-faced raccoon treads on the moon, a two-headed white ox holds smoke in its hands, a capped green rabbit stands by the courtyard cypress, a shelled turtle flies into the sky.' All my entanglements have been seen through by you all. Old man Dongshan is truly peculiar. Even so, he only walks three or four steps, and jumps no more than seven or eight times. So, where is the error? Today, this old monk doesn't begrudge his eyebrows, and gives them all away at once.' After a long pause, he said, 'Repeated instructions harm your merit, silence is true merit. Let the ocean turn into mulberry fields, I will never open the way for you.'
A monk asked, 'When one is still and realizes, what is it like?' The master said, 'A rat carries an inkstone on its tail.'
Asked, 'What is the true suchness essence?' The master said, 'A Yaksha kneels with black eyes.'
Asked, 'What is the function of true suchness?' The master said, 'The vajra pestle strikes the iron mountain, and the iron mountain crumbles.'
問。如何是常照。曰。針鋒上須彌。云。如何是寂照。曰。眉毛裡海水。云。如何是本來照。曰。草鞋裡𨁝跳。僧退。師曰。寂照常照本來照。草鞋底下常𨁝跳。更會針鋒上須彌。眉毛中水常渺渺。
隆興府景德惟政禪師
后住百丈。 上堂曰。打動法鼓。微塵諸佛列在面前。未審諸人還見也未。若道見。眼裡生華。若道不見。眸中有翳。離此二途。道將一句來。若也擬議商量。咄。這障蔽魔王。 上堂。巖頭和尚用三文錢索得個妻。只解撈鰕捷蜆。要且不解生男育女。直至如今。門風斷絕。大眾要識奯公妻么。景德今日不惜唇吻與你諸人注破。蓬𩯭荊釵世所希。布裙猶是嫁時衣。 上堂。天臺普請。人人知有。南嶽遊山。又作么生。會則燈籠笑你。不會則有眼如盲。 僧問。牛頭未見四祖時。為甚麼百鳥㘅華獻。曰。有錢千里通。云。見后為甚麼不㘅華。曰。無錢隔壁聾。 問。達磨未來時如何。曰。六六三十六。云。來后如何。曰。九九八十一。 問。如何是祖師西來意。曰。木耳樹頭生。 問。一切法是佛法。意旨如何。曰。一重山下一重人。 問。以然如然時如何。曰。枯木不逢春。云。以然不然時如何。曰。穿靴水上行。 問。如何是不來相而來。曰。云生嶺上。云。如何是不見相而見。曰。
【現代漢語翻譯】 現代漢語譯本 問：什麼是常照？ 答：針尖上聳立著須彌山（Sumeru，佛教宇宙觀中的中心山）。 問：什麼是寂照？ 答：眉毛里蘊藏著無邊海水。 問：什麼是本來照？ 答：草鞋裡活蹦亂跳。 僧人退下。禪師說：寂照、常照、本來照，草鞋底下不停地跳。更要領會針尖上聳立須彌山，眉毛中海水經常是那麼的渺茫。
隆興府景德惟政禪師
後來住在百丈山。上堂說法：敲響法鼓，無數的佛都排列在面前。不知道各位看到了沒有？如果說看到了，那是眼裡生了幻覺。如果說沒看到，那是眼睛裡有障礙。離開這兩種說法，說出一句來。如果還要議論商量，呸！這是被障蔽的魔王。 上堂說法：巖頭和尚用三文錢娶了個老婆，只會撈蝦摸蜆。卻不會生兒育女。直到如今，家風斷絕。各位想認識奯（huò）公的妻子嗎？景德今天不惜口舌，為你們點破。蓬鬆的頭髮，荊釵為飾，世間少有。粗布裙子還是出嫁時的衣裳。 上堂說法：天臺山普請勞動，人人都知道。南嶽山遊山玩水，又該怎麼理解？會了，燈籠會嘲笑你。不會，有眼睛也像瞎子一樣。 僧人問：牛頭禪師沒見到四祖道信（Daoxin，禪宗四祖）時，為什麼百鳥銜花獻給他？ 答：有錢千里通達。 問：見到之後為什麼不銜花獻給他了？ 答：沒錢隔壁也聽不見。 問：達摩（Bodhidharma，禪宗初祖）沒來中國時是什麼樣的？ 答：六六三十六。 問：來中國后是什麼樣的？ 答：九九八十一。 問：什麼是祖師西來意（Patriarch's intention in coming from the West，禪宗的核心問題）？ 答：木耳長在樹頭上。 問：一切法都是佛法，是什麼意思？ 答：一重山下一重人。 問：以然如然時是什麼樣的？ 答：枯木不會逢春。 問：以然不然時是什麼樣的？ 答：穿著靴子在水上行走。 問：如何是不來之相而來？ 答：雲彩從山嶺上升起。 問：如何是不見之相而見？
【English Translation】 English version Question: What is constant illumination (Chang Zhao)? Answer: Sumeru (the central mountain in Buddhist cosmology) on the tip of a needle. Question: What is serene illumination (Ji Zhao)? Answer: The ocean of water within the eyebrows. Question: What is original illumination (Ben Lai Zhao)? Answer: Hopping and jumping inside straw sandals. The monk withdrew. The Master said: Serene illumination, constant illumination, original illumination, constantly hopping and jumping under the straw sandals. Furthermore, understand Sumeru on the tip of a needle, the water in the eyebrows is always so vast.
Chan Master Weizheng of Jingde Monastery, Longxing Prefecture
Later resided at Baizhang Mountain. Entering the hall, he said: Strike the Dharma drum, countless Buddhas are arrayed before you. I wonder if you have seen them or not? If you say you have seen them, flowers are blooming in your eyes. If you say you have not seen them, there is a veil in your pupils. Apart from these two paths, speak a phrase. If you still intend to discuss and deliberate, bah! This is an obstructing demon king. Entering the hall, he said: Abbot Yantou spent three coins to get a wife, who only knows how to catch shrimp and clams. But she doesn't know how to give birth to sons and daughters. Until now, the family tradition is cut off. Do you want to know the wife of Abbot Huo? Today, Jingde does not hesitate to speak frankly and reveal it to you. Disheveled hair and a thorn hairpin are rare in the world. The cloth skirt is still the dress she wore when she got married. Entering the hall, he said: The labor service at Mount Tiantai is known to everyone. What about traveling and playing in the mountains of Mount Heng? If you understand, the lantern will laugh at you. If you don't understand, you have eyes but are like the blind. A monk asked: When Niu-tou (Niutou Farong, a Chan master) had not yet seen the Fourth Patriarch Daoxin (Daoxin, the Fourth Patriarch of Chan Buddhism), why did hundreds of birds hold flowers in their beaks to offer to him? Answer: With money, you can get through a thousand miles. Question: After seeing him, why didn't they hold flowers in their beaks anymore? Answer: Without money, you can't hear the neighbor next door. Question: What was it like before Bodhidharma (Bodhidharma, the First Patriarch of Chan Buddhism) came to China? Answer: Six sixes are thirty-six. Question: What is it like after coming? Answer: Nine nines are eighty-one. Question: What is the meaning of the Patriarch's intention in coming from the West (Patriarch's intention in coming from the West, the core question of Chan Buddhism)? Answer: Wood ear mushrooms grow on the tree. Question: What is the meaning of 'All dharmas are Buddha-dharma'? Answer: One layer of mountains below another layer of people. Question: What is it like when 'it is so as it is'? Answer: A withered tree does not meet spring. Question: What is it like when 'it is so but not so'? Answer: Walking on water wearing boots. Question: How does one come without coming? Answer: Clouds rise from the mountain peaks. Question: How does one see without seeing?
水出高源。 問。上行下敩。未是作家。背楚投吳。方為達士。豈不是和尚語。曰。是。云。父財子用也。曰。汝試用看。僧擬議。師便打。
大愚守芝禪師法嗣
平江府瑞光月禪師
僧問。俱胝一指。意旨如何。曰。月落三更穿市過。
龍華齊岳禪師法嗣
湖州西余師子凈端禪師(或出洞庭月下)
本郡人也。遺其氏。始見弄師子。發明心要。往見龍華。蒙印可。遂旋里。合彩為師子皮。時被之。因號端師子。丞相章公慕其道。躬請開法吳山。化風盛播。 受請日。問答已。乃曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。眾中還有識得底么。出來通個訊息。若無。為蛇𦘕足去也。大眾為甚麼不識。只為太近。眾生久流轉生死。蓋為日用而不知。未登真覺。常處夢鄉。古人道。昨夜得個夢。夢見一團空。今朝擬說夢。舉頭又見空。山僧亦得一夢。與古人不同。夜來夢見土地向山僧道。來日野翁先生諸人入山。請和尚住持壽聖禪剎。況和尚平生不曾行腳。焉可住持。山僧卻向土地道。禪得之在心。何勞廣走。若是真師子兒。生下便能哮吼。土地卻問。如何是真師子兒。豈不見永嘉道。師子兒。眾隨後。三歲便能大哮吼。若是野干逐法王。百年妖怪虛開口。也大奇。也
【現代漢語翻譯】 現代漢語譯本 水從高處源頭流出。 問：上行下效，還不是真正的行家。背離楚國投奔吳國，才算是通達之士。這話是和尚您說的嗎？ 答：是的。 問：這是父輩的財產讓兒子使用啊。 答：你試著用用看。 僧人正要開口，禪師就打了他。
大愚守芝禪師的法嗣
平江府瑞光月禪師
僧人問：俱胝（Koti，印度數字，表示一億）一指，意旨是什麼？ 答：月亮落下三更天，穿過市集。
龍華齊岳禪師的法嗣
湖州西余師子凈端禪師（或出自洞庭月下）
是本郡人。遺忘了他的姓氏。最初看到耍獅子的人，領悟了心要。前去拜見龍華禪師，得到印可。於是回到家鄉，用綵綢做成獅子皮，時常披著，因此號稱端師子。丞相章公仰慕他的道行，親自請他到吳山開法，教化之風廣為傳播。 受邀開法那天，問答完畢后，禪師說：彌勒（Maitreya，未來佛）是真正的彌勒，分身千百億。時時向世人顯現，世人自己卻不認識。大眾中還有認識他的嗎？出來通個訊息。如果沒有，那就是畫蛇添足了。大眾為什麼不認識呢？只因爲太近了。眾生長久地在生死中流轉，是因為每天都在用卻不知道。沒有登上真正的覺悟，常常處在夢鄉。古人說：昨夜做了個夢，夢見一團空。今天想要說這個夢，抬頭又看見空。山僧我也做了一個夢，與古人不同。昨夜夢見土地神向山僧我說：明天野翁先生這些人要入山，請和尚您來住持壽聖禪寺。況且和尚您平生不曾行腳，怎麼可以住持呢？山僧我卻向土地神說：禪的領悟在於內心，何必到處行走。如果是真正的獅子兒，生下來就能吼叫。土地神卻問：如何是真正的獅子兒？難道沒聽見永嘉（Yongjia，唐代禪師）大師說：獅子兒，眾人跟隨在後，三歲就能大聲吼叫。如果是野干追隨法王，百年的妖怪也只是虛張聲勢。真奇妙啊，真奇妙啊！
【English Translation】 English version Water flows from a high source. Question: Those above behave, those below imitate. This is not yet the mark of a true master. Abandoning Chu to join Wu is the way of a wise and accomplished person. Is this what the monk is saying? Answer: Yes. Question: It's like a father's wealth being used by his son. Answer: Try using it and see. The monk hesitated, and the master struck him.
Dàyú Shǒuzhī (大愚守芝) Zen Master's Dharma successor
Yuè (月) Zen Master of Ruìguāng (瑞光) Monastery in Píngjiāng (平江) Prefecture
A monk asked: What is the meaning of Jùzhī's (俱胝) one finger? Answer: The moon sets at the third watch, passing through the market.
Lónghuá Qíyuè (龍華齊岳) Zen Master's Dharma successor
Shīzi Jìngduān (師子凈端) Zen Master of Xīyú (西余) in Húzhōu (湖州) (or from Dòngtíng (洞庭) under the moon)
He was a native of this prefecture. He abandoned his surname. He first saw someone performing with a lion and awakened to the essentials of the mind. He went to see Lónghuá and received his approval. Thereupon, he returned to his hometown and made a lion skin out of colored silk, which he often wore, hence the name Duān Shīzi (端師子, 'Upright Lion'). Prime Minister Zhāng (章) admired his Dao and personally invited him to open the Dharma at Mount Wú (吳), where his transformative influence spread widely. On the day he accepted the invitation, after the questions and answers, the Zen Master said: Maitreya (彌勒) is the true Maitreya, manifesting in hundreds of thousands of bodies. He constantly reveals himself to people, but people do not recognize him. Is there anyone among you who recognizes him? Come forward and share the news. If not, it would be like drawing legs on a snake. Why don't the masses recognize him? It's simply because he is too close. Sentient beings have long been transmigrating in birth and death because they use him daily without knowing. Not having attained true enlightenment, they are constantly in a dreamland. An ancient said: Last night I had a dream, dreaming of a void. Today I intend to speak of the dream, but when I look up, I see the void again. This mountain monk also had a dream, different from the ancients. Last night I dreamed that the local earth deity said to me: Tomorrow, Mr. Yěwēng (野翁) and others will enter the mountain to invite the abbot to reside at Shòushèng (壽聖) Zen Monastery. Moreover, the abbot has never traveled extensively, how can he be the abbot? This mountain monk replied to the earth deity: The attainment of Zen lies in the heart, why bother traveling widely? If it is a true lion cub, it can roar as soon as it is born. The earth deity then asked: What is a true lion cub? Haven't you heard Yongjia (永嘉) say: The lion cub, the crowd follows behind, at three years old it can roar loudly. If a jackal chases after the Dharma King, a hundred-year-old monster is just making empty boasts. How wonderful, how wonderful!
大奇。讀書山上師子兒。數年長臥深林里。今朝徐步出巖扉。露牙爪。展毛衣。雙睛晃晃迸光輝。碧眼胡僧猶不識。土地山精焉得知。夢中被山僧拄杖子打一下。忽然不見。大眾不須久立。伏惟珍重。 開堂日。僧官宣疏。至推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師止之。遂登座拈香。祝 聖罷。引聲吟曰。本是瀟湘一釣客。自西自東自南北。大眾雜然稱善。師顧笑曰。諦觀法王法。法王法如是。便下座。 上堂。二月二。禪翁有何謂。春風觸目百華開。公子王孫日日醺醺醉。唯有殿前陳朝檜。不入時人意。禪家流。只這是。莫思慮。坦然齋后一甌茶。長連床上伸腳睡。咄。 到華亭。眾請上堂。靈山師子。云間哮吼。佛法無可商量。不如打個觔斗。便下座。 僧問。𦏪羊未掛角時如何。曰。怕。云。既是善知識。因何卻怕。曰。山僧不曾見恁么差異畜生。師病牙。久不愈。一日。忽謂眾曰。明日打筋斗去。眾以為戲言。書曰。端師子。太慵懶。未死牙齒先壞爛。二時伴眾赴堂。粥飯都趕不辨。如今得死是便宜。長眠百事皆不管。第一不著看官。第二不著吃粥飯。至五鼓。果趨寂。壽七十有二。
瑯瑘廣照慧覺禪師法嗣
紹興府姜山方禪師
上堂曰。穿云不渡水。渡水不穿云。
【現代漢語翻譯】 現代漢語譯本： 大奇！讀書山上的獅子兒（指有潛力的僧人）。多年來一直蟄伏在深山老林里。今天緩緩地走出巖洞。露出牙齒和爪子，舒展開毛髮。雙眼閃耀著光輝。即使是見多識廣的碧眼胡僧（指來自西域的僧人）也無法辨識，更何況是土地神和山精妖怪呢？夢中被山僧用拄杖打了一下，忽然就消失不見了。各位不必久站，請多珍重！
開堂日，僧官宣讀疏文，到了『推倒回頭，踢翻不託』（指打破常規，不落俗套）之處，七軸的《法華經》還沒誦完，就先聽到了漁父的歌聲。方禪師制止了他，於是登上法座拈香，祝願聖上安康完畢，引吭高歌道：『我本是瀟湘的一位釣客，自在地來往于東西南北。』大眾紛紛稱讚。方禪師回頭笑著說：『仔細觀察法王的教法，法王的教法就是這樣。』說完便走下法座。
上堂說法：『二月二，禪師有什麼話說呢？春風吹拂，滿眼都是盛開的鮮花，公子王孫們每天都沉醉其中。只有殿前的陳朝古檜，不合時人的心意。禪宗的修行人啊，就是這樣。不要思慮太多，坦然地在齋飯後喝一碗茶，在長連床上伸開雙腿睡覺。』
到達華亭，眾人請方禪師上堂說法。『靈山的獅子，在云間怒吼。佛法沒有什麼可以商量的，不如打個觔斗。』說完便走下法座。
有僧人問：『𦏪羊（音同『替』，指小羊）還沒長出角的時候怎麼樣？』方禪師說：『害怕。』僧人問：『既然是善知識（指有德行的僧人），為什麼還會害怕呢？』方禪師說：『老衲沒見過你這種奇怪的畜生。』
方禪師牙病很久沒有痊癒。有一天，忽然對眾人說：『明天打筋斗去。』眾人都以為是玩笑話。方禪師寫道：『端師子（指方禪師自己）太懶惰了，還沒死牙齒就先壞掉了。每天兩次伴隨大家去齋堂，粥飯都趕不上吃。如今死去倒是便宜了，可以長眠不醒，什麼都不管了。第一不用看人臉色，第二不用吃粥飯。』到了五更天，果然圓寂了，享年七十二歲。
瑯瑘廣照慧覺禪師的法嗣
紹興府姜山方禪師
上堂說法：『穿云不渡水，渡水**云（指不要執著于形式，要抓住事物的本質）。』
【English Translation】 English version: Great wonder! The lion cub (referring to a monk with potential) on Dushu Mountain. For years, it has been lying dormant in the deep forest. Today, it slowly emerges from the cave entrance. It bares its teeth and claws, and spreads its fur. Its eyes shine brightly. Even the wise blue-eyed Hu monk (referring to a monk from the Western Regions) cannot recognize it, let alone the local earth gods and mountain spirits.
On the day of the opening ceremony, the monastic official read the memorial, reaching the point of 'overturning the head and kicking over the support' (referring to breaking conventions and not being mundane). Before the seven scrolls of the 'Lotus Sutra' were finished, the song of a fisherman was heard first. Zen Master Fang stopped him, then ascended the Dharma seat, offered incense, and finished praying for the emperor's well-being. He then sang loudly: 'I was originally a fisherman from Xiaoxiang, freely traveling from east to west and from south to north.' The crowd praised him. Zen Master Fang turned around and smiled, saying: 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' Then he stepped down from the Dharma seat.
Ascending the Dharma hall: 'On the second day of the second month, what does the Zen master have to say? The spring breeze blows, and the eyes are full of blooming flowers. The young masters and princes are drunk every day. Only the ancient cypress in front of the hall does not suit the taste of the people. Zen practitioners, this is it. Do not think too much, calmly have a bowl of tea after the vegetarian meal, and stretch your legs to sleep on the long bed.'
Arriving at Huating, the crowd invited Zen Master Fang to ascend the Dharma hall. 'The lion of Ling Mountain roars in the clouds. There is nothing to discuss about the Buddha-dharma, it is better to do a somersault.' Then he stepped down from the Dharma seat.
A monk asked: 'What is it like when the lamb (referring to a small sheep) has not yet grown horns?' Zen Master Fang said: 'Afraid.' The monk asked: 'Since you are a virtuous teacher (referring to a monk with virtue), why are you afraid?' Zen Master Fang said: 'This old monk has never seen such a strange animal like you.'
Zen Master Fang's tooth disease had not healed for a long time. One day, he suddenly said to the crowd: 'I will do a somersault tomorrow.' Everyone thought it was a joke. Zen Master Fang wrote: 'Duan Shizi (referring to Zen Master Fang himself) is too lazy, and his teeth are rotten before he dies. Twice a day, he accompanies everyone to the dining hall, but he cannot catch up with the porridge and rice. Now it is a bargain to die, and he can sleep forever and not care about anything. First, he does not have to look at people's faces, and second, he does not have to eat porridge and rice.' At the fifth watch, he indeed passed away peacefully, at the age of seventy-two.
The Dharma successor of Langye Guangzhao Huijue Zen Master
Zen Master Fang of Jiangshan, Shaoxing Prefecture
Ascending the Dharma hall: 'Passing through the clouds without crossing the water, crossing the water ** the clouds (referring to not being attached to form, but grasping the essence of things).'
乾坤把定不把定。虛空放行不放行。橫三豎四。乍離乍合。將長補短即不問汝諸人。飯是米做一句。要且難道。良久。曰。私事不得官酬。 上堂。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。 僧問。如何是一塵入正受。曰。蛇㘅老鼠尾。云。如何是諸塵三昧起。曰。鱉咬釣魚竿。云。恁么則東西不辨。南北不分去也。曰。堂前一碗夜明燈。簾外數莖青瘦竹。 問。諸佛未出世時如何。曰。不識酒望子。云。出世后如何。曰。釣魚船上贈三椎。 問。如何是不動尊。曰。單著布衫穿市過。云。學人未曉。曰。騎驢踏破洞庭波。云。透過三級浪。專聽一聲雷。曰。伸手不見掌。云。還許學人進向也無。曰。踏地告虛空。云。雷門之下。布鼓難鳴。曰。八華毬子上。不用繡紅旗。云。三十年後此話大行。師便打。 問。蓮華未出水時如何。曰。穿針嫌眼小。云。出水后如何。曰。盡日展愁眉。 問。奔流渡刃。疾焰過風。未審姜山門下還許藉藉也無。曰。天寒日短夜更長。云。錦帳繡鴛鴦。行人難得見。曰。髑髏裡面氣沖天。僧召云。和尚。師曰。雞頭鳳尾。云。諸方泥里洗。姜山𦘕將來。曰。姜山今日為客。且望阇梨善傳。然雖如是。不得放過。便打。
福州白鹿顯端禪師
僧
【現代漢語翻譯】 現代漢語譯本 乾坤把定還是不把定？虛空放行還是不放行？縱橫交錯，時離時合。用長處彌補短處這些都不問你們。『飯是米做的』這句話，要且很難說。良久，說：『私事不能用公款酬謝。』 上堂：不是說能悟道還是不能悟道，各處都把它當作奇特。寒山燒火燒得滿頭是灰，笑著罵豐幹這個老賊。 有僧人問：『如何是一塵入正受？』（如何達到從微小的塵埃進入真正的禪定狀態？） 答：『蛇咬著老鼠尾巴。』 問：『如何是諸塵三昧起？』（如何從各種塵埃中生起三昧？） 答：『鱉咬著釣魚竿。』 問：『這樣說來，就是東西不辨，南北不分了？』 答：『堂前一碗夜明燈，簾外幾根青瘦竹。』 問：『諸佛未出世時如何？』（諸佛未降生時是怎樣的？） 答：『不認識酒望子。』 問：『出世后如何？』（降生后又是怎樣的？） 答：『釣魚船上贈送三椎。』 問：『如何是不動尊？』（什麼是不可動搖的尊者？） 答：『單穿著布衫在市集上走過。』 問：『學人還不明白。』 答：『騎著驢踏破洞庭湖的波浪。』 問：『透過三級浪，專聽一聲雷。』 答：『伸手不見掌。』 問：『還允許學人向前進取嗎？』 答：『踏地告虛空。』 問：『雷門之下，布鼓難以鳴響。』 答：『八華毬子上，不用繡紅旗。』 問：『三十年後此話大行。』 師父便打了他。 問：『蓮花未出水時如何？』（蓮花未出水時是怎樣的？） 答：『穿針嫌眼小。』 問：『出水后如何？』（出水后又是怎樣的？） 答：『整天愁眉不展。』 問：『奔流渡刃，疾焰過風，未審姜山門下還允許借用嗎？』 答：『天寒日短夜更長。』 問：『錦帳繡鴛鴦，行人難得見。』 答：『骷髏裡面氣沖天。』 僧人叫道：『和尚。』 師父說：『雞頭鳳尾。』 僧人說：『各處都在泥里洗，姜山卻把它畫出來。』 答：『姜山今日為客，且望阇梨（梵語：Acarya，意為導師）善於傳達。』 雖然如此，也不得放過。』 便打了他。 福州白鹿顯端禪師 僧人
【English Translation】 English version What about holding on to the universe, or not holding on? What about letting go of the void, or not letting go? Horizontal and vertical. Sometimes separated, sometimes united. Using the long to make up for the short—I won't ask you about these things. 'Rice is made from rice'—this saying is difficult to understand. After a long silence, he said, 'Private matters should not be rewarded with public funds.' Ascending the hall: It's not about whether you can attain enlightenment or not. All places consider it extraordinary. Hanshan (Cold Mountain, a legendary Chinese poet and Buddhist recluse) burns the fire with his head full of ashes, laughing and scolding Fenggan (another legendary figure associated with Hanshan) as an old thief. A monk asked, 'What is it like when a single mote of dust enters right samadhi (correct concentration)?' He replied, 'A snake biting a rat's tail.' The monk asked, 'What is it like when all motes of dust arise in samadhi?' He replied, 'A turtle biting a fishing rod.' The monk asked, 'In that case, one wouldn't distinguish east from west, or north from south?' He replied, 'A bowl of luminous lamp in front of the hall, several slender green bamboos outside the curtain.' Asked, 'What was it like before the Buddhas appeared in the world?' He replied, 'Not knowing a wine flag.' Asked, 'What is it like after they appeared in the world?' He replied, 'Giving three mallets on a fishing boat.' Asked, 'What is the immovable尊 (尊, Zun, meaning honored one)?' He replied, 'Wearing only a cloth shirt, passing through the market.' The monk said, 'This student does not understand.' He replied, 'Riding a donkey, breaking through the waves of Dongting Lake.' The monk said, 'Passing through three levels of waves, listening intently to a clap of thunder.' He replied, 'Reaching out, one cannot see the palm.' The monk said, 'Is this student allowed to advance further?' He replied, 'Stomping on the ground, appealing to the void.' The monk said, 'Under the thunder gate, a cloth drum is difficult to sound.' He replied, 'On an eight-flowered ball, there is no need to embroider a red flag.' The monk said, 'Thirty years from now, these words will be widely practiced.' The master then struck him. Asked, 'What is it like when the lotus flower has not yet emerged from the water?' He replied, 'Complaining that the eye of the needle is too small.' Asked, 'What is it like after it emerges from the water?' He replied, 'Frowning all day long.' Asked, 'Rushing torrents crossing blades, swift flames passing the wind, may I ask if Jiangshan's (姜山, a place name) gate allows borrowing?' He replied, 'The days are cold and short, the nights are long.' The monk said, 'Embroidered mandarin ducks on a brocade curtain, difficult for travelers to see.' He replied, 'A breath soaring to the sky from inside a skull.' The monk called out, 'Venerable Master!' The master said, 'A chicken's head and a phoenix's tail.' The monk said, 'Everywhere is washing in the mud, but Jiangshan paints it.' He replied, 'Jiangshan is a guest today, and I hope the Acarya (梵語：Acarya，meaning teacher) will transmit it well.' Even so, one must not let it go.' Then he struck him. Zen Master Xianduan of Bailu (White Deer) Monastery in Fuzhou Monk
問。如何是無相佛。曰。灘頭石師子。云。意旨如何。曰。有心江上住。不怕浪淘沙。 問。凝然湛寂時如何。曰。不是阇梨安身立命處。云。如何是學人安身立命處。曰。云有出山勢。水無投澗聲。
寧國府興教坦禪師
永嘉牛氏子。業打銀。因淬礪瓶器有省。即出家披削。謁廣照于瑯瑘。機語頓契。后依天衣懷禪師。懷時住興教。擢為第一座。懷受他請。乃聞府。乞師繼之。受請日。有雪竇化土省宗出問。諸佛未出世。人人鼻孔遼天。出世后。為甚麼杳無訊息。曰。雞足山中鳳凜然。云。未在。更道。曰。三十棒寄打雪竇。僧禮拜。師曰。新興教今日失利。便下座(有本小異)。
江州歸宗可宣禪師
漢州人也。壯為僧。即出峽。依廣照。一語忽投。群疑頓息。照可之。未幾。令分座。凈空居士郭功甫過門問道。與厚。及師領歸宗。時功甫任南昌尉。俄郡守恚師不為禮。捃甚。遂作書寄功甫曰。某世緣尚有六年。柰州主抑逼。當棄餘喘。託生公蒙。愿無見阻。功甫閱書驚喜。且頷之。中夜。其妻夢間見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生。乃名宣老。期年。記問如昔。至三歲。白雲端禪師抵其家。始見之。曰。吾侄來也
【現代漢語翻譯】 現代漢語譯本 問：什麼是無相佛？（無相佛：超越一切表象和概念的佛） 答：灘頭的石獅子。 問：這句話的意旨是什麼？ 答：有心要住在江上，不怕浪濤沖刷。 問：處於凝然寂靜的狀態時如何？ 答：那不是你（阇梨，指僧人）安身立命的地方。 問：什麼是學人（學佛之人）安身立命的地方？ 答：云有出山的趨勢，水沒有投入山澗的聲音。
寧國府興教坦禪師
永嘉的牛氏之子，以打銀為業。因為在淬鍊瓶器時有所領悟，於是出家修行。拜訪瑯瑘的廣照禪師，機鋒應對，彼此心意相合。後來依止天衣懷禪師。當時懷禪師住在興教寺，提拔他為第一座（寺院中僅次於方丈的職位）。懷禪師接受其他寺院的邀請，於是稟告寧國府，請求坦禪師繼任住持。在坦禪師接受邀請的那天，雪竇的化土省宗禪師出來提問：諸佛未出世之前，人人的鼻孔都朝天（比喻自由自在），出世之後，為什麼反而杳無音信了呢？ 坦禪師回答：雞足山中的鳳凰氣勢凜然。 省宗禪師說：還不到位，請再進一步說。 坦禪師回答：三十棒寄打雪竇。 僧人禮拜。 坦禪師說：新興教寺今天失利了。 說完便下座。（有的版本略有不同）
江州歸宗可宣禪師
漢州人。年輕時出家為僧，隨即出川，依止廣照禪師。一句話忽然投機，所有的疑惑頓時消散。廣照禪師認可了他。不久，就讓他分座說法。凈空居士郭功甫到寺拜訪，與他交好。等到可宣禪師住持歸宗寺時，郭功甫擔任南昌尉。不久，郡守因為可宣禪師不向他行禮而惱怒，責難他。於是可宣禪師寫信寄給郭功甫說：我塵世的緣分還有六年，無奈州官逼迫，將要捨棄殘喘，託生到您的府上，希望您不要阻攔。 郭功甫讀了信，又驚又喜，並且答應了他。半夜，他的妻子在睡夢中看見可宣禪師進入她的臥室，失聲說道：這不是和尚該來的地方！郭功甫搖醒她詢問原因，妻子詳細地告訴了他。點燈取出書信給他看，兩人相視而笑。於是他的妻子懷孕了。等到孩子出生，就取名為宣老。一年後，孩子記憶和提問都和以前一樣。到三歲時，白雲端禪師來到他家，才第一次見到他，說道：我的侄兒來了！
【English Translation】 English version Q: What is the formless Buddha? (無相佛: Buddha beyond all appearances and concepts) A: A stone lion on the beach. Q: What is the meaning of this? A: Having the intention to live on the river, not fearing the waves washing away the sand. Q: What is it like when in a state of serene stillness? A: That is not where you (阇梨: referring to a monk) settle down and establish your life. Q: Where is the place for a student (學人: a person studying Buddhism) to settle down and establish their life? A: The clouds have the momentum to leave the mountain, and the water has no sound of plunging into the ravine.
Zen Master Tan of Xingjiao Temple in Ningguo Prefecture
A son of the Niu family in Yongjia, who worked as a silversmith. He had an awakening while tempering bottles and utensils, so he left home to practice. He visited Zen Master Guangzhao of Langye, and their minds met in their exchanges. Later, he relied on Zen Master Tianyi Huai. At that time, Zen Master Huai lived in Xingjiao Temple and promoted him to the first seat (the position in the temple second only to the abbot). Zen Master Huai accepted an invitation from another temple, so he reported to Ningguo Prefecture and requested Zen Master Tan to succeed him as abbot. On the day Zen Master Tan accepted the invitation, Zen Master Shengzong of Huatu from Xuedou came out and asked: Before all the Buddhas appeared in the world, everyone's nostrils were facing the sky (a metaphor for being free and unrestrained). After they appeared in the world, why is there no news of them? Zen Master Tan replied: The phoenix in Mount Jizu has an awe-inspiring presence. Zen Master Shengzong said: Not quite there, please say more. Zen Master Tan replied: Thirty blows are sent to Xuedou. The monk bowed. Zen Master Tan said: The newly established Xingjiao Temple has suffered a loss today. Then he stepped down from the seat. (Some versions are slightly different)
Zen Master Ke Xuan of Guizong Temple in Jiangzhou
He was a native of Hanzhou. He became a monk when he was young and immediately left Sichuan, relying on Zen Master Guangzhao. One sentence suddenly clicked, and all doubts disappeared. Zen Master Guangzhao recognized him. Before long, he was asked to share the seat and preach. Layman Jingkong, Guo Gongfu, visited the temple and became friends with him. When Zen Master Ke Xuan became the abbot of Guizong Temple, Guo Gongfu was serving as the Commandant of Nanchang. Soon, the prefect was angered because Zen Master Ke Xuan did not pay his respects to him and reprimanded him. So Zen Master Ke Xuan wrote a letter to Guo Gongfu saying: My worldly fate still has six years, but the state official is oppressing me, and I am about to abandon my last breath and be reborn in your mansion. I hope you will not stop me. Guo Gongfu read the letter, both surprised and delighted, and agreed to it. In the middle of the night, his wife saw Zen Master Ke Xuan entering her bedroom in a dream and exclaimed: This is not a place for a monk to come! Guo Gongfu shook her awake and asked her why. His wife told him in detail. He lit the lamp and took out the letter to show her, and they looked at each other and laughed. So his wife became pregnant. When the child was born, he was named Xuan Lao. A year later, the child's memory and questions were the same as before. When he was three years old, Zen Master Baiyun Duan came to his house and saw him for the first time, saying: My nephew has arrived!
。端云。與和尚相別幾年。宣倒指曰。四年矣(蓋與相別一年方死)。云。甚處相別。曰。白蓮莊上。云。以何為驗。曰。爹爹。媽媽。明日請和尚齋。忽聞推車聲。端問。門外是甚麼聲。宣以手作推車勢。端云。過後如何。曰。平地兩條溝。果年六週。無疾而逝。余語未見所出。
嘉興府長水子璇講師
郡之嘉興人也。自落䰂。誦楞嚴不輟。從洪敏法師講。至動靜二相。瞭然不生有省。謂敏曰。敲空擊木(一云擊竹)。尚落筌蹄。舉目揚眉。已成懷議。去此言端。方契斯旨。敏拊而證之。然欲探禪源。罔知攸往。聞瑯瑘道重當世。即趨其席。值上堂次。出問。清凈本然。云何忽生山河大地瑘。憑陵答曰。清凈本然。云何忽生山河大地。師領悟。禮謝曰。愿侍巾瓶瑘。謂曰。汝宗不振久矣。宜厲志扶持。報佛恩德。勿以殊宗為分也。乃如教。再拜以辭。后住長水。承稟日。顧四眾曰。道非言象得。禪非擬議知。會意通宗。曾無別緻。由是二宗仰之。嘗疏楞嚴等經。盛行於世。
青原第十一世(雲門五世)
天衣振宗義懷禪師法嗣
東京慧林圓照宗本禪師
常之無錫人也。族管氏。體貌厖碩。所事淳厚。年十九。往姑蘇承天。依永安道升禪師。報舂炊不自疲厭。遇升入室。隨眾咨
【現代漢語翻譯】 現代漢語譯本： 端雲和一位和尚分別幾年后，宣倒著手指說：『四年了（大概是和尚和他分別一年後去世）。』云問：『在什麼地方分別的？』宣說：『在白蓮莊上。』云問：『用什麼來驗證？』宣說：『爹爹、媽媽，明天請和尚來齋飯。』忽然聽到推車的聲音，端問：『門外是什麼聲音？』宣用手做出推車的姿勢。端云：『過後怎麼樣？』宣說：『平地兩條溝。』果然六年後，端云無疾而終。我不知道這段話出自哪裡。
嘉興府長水子璇講師
是嘉興郡人。自從剃髮后，誦讀《楞嚴經》從不間斷。跟隨洪敏法師學習，到『動靜二相』時，瞭然於心，有所領悟。對洪敏說：『敲打虛空，擊打木頭（一說是擊打竹子），尚且落在言語的痕跡里；舉目揚眉，已經成了懷揣議論。去除這些言語的端倪，才能契合這個宗旨。』洪敏撫摸著他，認可了他的說法。然而想要探尋禪的源頭，卻不知道該往哪裡去。聽說瑯玡道重在世上很有名望，就前往他的席位。正趕上瑯玡道重上堂，子璇出來問道：『清凈本然，為什麼忽然產生山河大地？』瑯玡道重憑著欄桿回答說：『清凈本然，為什麼忽然產生山河大地？』子璇領悟了，行禮感謝說：『願意侍奉您。』瑯玡道重說：『你的宗派衰落很久了，應該立志扶持，報答佛的恩德，不要因為宗派不同而有所分別。』子璇聽從教誨，再次拜謝后告辭。後來住在長水，繼承稟承，顧視大眾說：『道不是用言語形象可以得到的，禪不是用擬議思量可以知道的。會意通宗，沒有什麼特別的。』因此兩個宗派都仰慕他。曾經疏解《楞嚴經》等經典，在世上盛行。
青原第十一世（雲門五世）
天衣振宗義懷禪師的法嗣
東京慧林圓照宗本禪師
是常州無錫人，姓管。體貌魁梧，所做的事情淳樸厚道。十九歲時，前往姑蘇承天寺，依止永安道升禪師，舂米做飯，不感到疲倦厭煩。遇到道升禪師入室，跟隨大眾請教。
【English Translation】 English version: Duanyun and a monk parted ways for several years. Xuan counted on his fingers and said, 'It has been four years (probably the monk died one year after parting with him).' Yun asked, 'Where did you part?' Xuan said, 'At Bailian Village.' Yun asked, 'What is the proof?' Xuan said, 'Father, mother, please invite the monk for a vegetarian meal tomorrow.' Suddenly, they heard the sound of a cart. Duan asked, 'What is that sound outside the door?' Xuan made a gesture of pushing a cart with his hand. Duan said, 'What happens afterward?' Xuan said, 'Two ditches on flat ground.' Indeed, Duanyun passed away without illness at the age of six years. I don't know where this passage comes from.
Lecturer Zixuan of Changshui in Jiaxing Prefecture
He was a native of Jiaxing Prefecture. Since shaving his head, he had recited the Surangama Sutra (楞嚴經) without ceasing. He studied with Dharma Master Hongmin, and when he reached the 'two aspects of movement and stillness,' he clearly understood and had an awakening. He said to Hongmin, 'Knocking on emptiness and striking wood (one version says striking bamboo) still falls into the trap of words; raising the eyes and eyebrows has already become harboring opinions. Removing these traces of words is the only way to accord with this principle.' Hongmin stroked him and affirmed his statement. However, wanting to explore the source of Chan, he did not know where to go. Hearing that Langye Daocong (瑯玡道重) was highly regarded in the world, he went to his seat. He happened to be there when Langye Daocong ascended the hall, and Zixuan came out and asked, 'The pure and original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Langye Daocong leaned on the railing and replied, 'The pure and original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Zixuan understood, bowed and thanked him, saying, 'I am willing to serve you.' Langye Daocong said, 'Your sect has been in decline for a long time. You should be determined to support it and repay the Buddha's kindness. Do not discriminate because of different sects.' Zixuan obeyed the teaching, bowed again, and took his leave. Later, he lived in Changshui, inheriting and receiving, and looking at the assembly, he said, 'The Dao cannot be obtained through words and images, and Chan cannot be known through conjecture and deliberation. Understanding the meaning and penetrating the principle is nothing special.' Therefore, both sects admired him. He once annotated the Surangama Sutra and other scriptures, which were widely circulated in the world.
The eleventh generation of Qingyuan (the fifth generation of Yunmen)
The Dharma successor of Chan Master Zongyi Huai of Tianyi Zhen
Chan Master Zongben Yuanzhao of Huilin in Tokyo
He was a native of Wuxi, Changzhou, with the surname Guan. His appearance was large and sturdy, and his actions were simple and honest. At the age of nineteen, he went to Chengtian Temple in Gusu and relied on Chan Master Dao Sheng of Yong'an, pounding rice and cooking without feeling tired or bored. When he encountered Dao Sheng entering the room, he followed the assembly to ask questions.
參。升曰。道者竭力如此。有少勞乎。師曰。若舍一法。不名滿足。菩提寔欲此生身證。何勞之有。升陰奇之。越十年。剃染受具。又巾侍三載。請辭遊方。至池陽。謁天衣于景德。衣舉。天親從彌勒內宮而下。無著問云。人間四百年。彼天為一晝夜。彌勒於一時中成就五百億天子證無生法忍。未審說甚麼法。天親云。只是說這個法。如何是這個法。久而開悟。一日。室中問師。即心即佛時如何。云。殺人放火有甚麼難。於是名播寰宇。漕使李公復圭命師開法瑞光。法席日盛。武林守陳公襄以承天．興教二剎。命師擇居。蘇人擁道遮留。又以凈慈堅請。移文諭道俗曰。借師三年。為此邦植福。不敢久占。道俗始從。元豐五年。 神宗皇帝下詔。辟相國寺六十四院為八。禪二律。驛 召師為慧林第一祖。既至。 上遣使問勞。閱三日。傳 宣就寺之三門為士民演法。翌日。 召對 延和殿。 賜坐。師即盤足加趺。擬仆。 上亟令近臣益以錦座二隻(事見師行實及無為居士楊杰真贊)。 神宗登遐。 命入福寧殿說法。以老乞歸林下。得 旨任便雲遊。州郡不得抑令住持。擊鼓辭眾。說偈曰。本是無家客。那堪任意游。順風加櫓棹。船子下楊州。既出都城。王公貴人送者。車騎相屬。師臨別誨之曰。歲月不可把玩。老病
【現代漢語翻譯】 現代漢語譯本 參（僧人名）問升禪師：『得道之人如此竭盡全力，難道還有些許勞累嗎？』 升禪師回答說：『如果捨棄任何一個佛法，都不能稱之為圓滿。真正想要在此生此世證得菩提（覺悟），哪裡會有什麼勞累呢？』 參對升禪師的回答感到驚奇。十年後，他剃度出家，受了具足戒，又在升禪師身邊服侍了三年，然後請求辭別去各地遊歷。他到了池陽，拜訪了天衣義懷禪師于景德寺。義懷禪師舉了一個例子：天親菩薩從彌勒菩薩的內宮下來，無著菩薩問他：『人間四百年，是彼天的一晝夜。彌勒菩薩於一時之中成就五百億天子證得無生法忍（對事物不生不滅的深刻理解），不知道說的是什麼法？』 天親菩薩回答說：『只是說這個法。』 （義懷禪師問：）『如何是這個法？』參禪師很久之後才開悟。 一天，參禪師在房間里問升禪師：『即心即佛（當下之心就是佛）時如何？』 升禪師回答說：『殺人放火有什麼難的？』 於是，參禪師的名聲傳遍天下。漕運使李復圭命令參禪師在瑞光寺開壇講法，法席日益興盛。武林太守陳襄想把承天寺和興教寺兩座寺廟交給參禪師居住，讓參禪師選擇。蘇州的百姓擁堵道路，挽留參禪師。後來，凈慈寺也堅決請求參禪師前去。陳襄發文告知蘇州的僧人和百姓說：『借參禪師三年，為我們這裡植福，不敢長久佔用。』蘇州的僧人和百姓這才同意。 元豐五年，神宗皇帝下詔，將相國寺的六十四個院落合併爲八個，分為禪宗和律宗。用驛站的馬車召參禪師為慧林寺的第一代祖師。參禪師到達京城后，皇帝派使者慰問。過了三天，皇帝傳旨讓參禪師在寺廟的三門為士人和百姓演說佛法。第二天，皇帝召見參禪師于延和殿，賜予座位。參禪師隨即盤腿而坐，幾乎要跌倒。皇帝連忙命令近臣增加兩個錦緞坐墊（這件事記載在參禪師的行實和無為居士楊杰的真贊中）。 神宗皇帝駕崩后，命令參禪師進入福寧殿說法。參禪師以年老為由請求回到山林。得到皇帝的旨意，允許他隨意雲遊，州郡不得強行命令他擔任住持。參禪師擊鼓告別大眾，說了偈語：『本來就是無家之人，哪裡能忍受被任意拘束遊走呢？順風加上櫓棹，船子下揚州。』 離開都城后，王公貴人送行的人，車馬相連。參禪師臨別教誨他們說：『歲月不可玩忽，衰老和疾病很快就會到來。』
【English Translation】 English version San (a monk's name) asked Zen Master Sheng: 'A person who attains the Dao exerts himself so much. Is there still a little fatigue?' Zen Master Sheng replied: 'If one abandons any Dharma, it cannot be called complete. If one truly wants to attain Bodhi (enlightenment) in this very life, how can there be any fatigue?' San was amazed by Zen Master Sheng's answer. Ten years later, he shaved his head and became a monk, received the full precepts, and served Zen Master Sheng for another three years before requesting to leave and travel to various places. He arrived in Chiyang and visited Zen Master Tianyi Yihuai at Jingde Temple. Zen Master Yihuai gave an example: Bodhisattva Vasubandhu came down from Bodhisattva Maitreya's inner palace, and Bodhisattva Asanga asked him: 'Four hundred years in the human world is one day and night in that heaven. Bodhisattva Maitreya accomplishes five hundred billion devaputras (heavenly beings) attaining the Dharma of Non-Origination (a profound understanding of the non-arising and non-ceasing of things) in one moment. I wonder what Dharma is being taught?' Bodhisattva Vasubandhu replied: 'It's just teaching this Dharma.' (Zen Master Yihuai asked:) 'What is this Dharma?' Zen Master San attained enlightenment after a long time. One day, Zen Master San asked Zen Master Sheng in his room: 'What about 'This very mind is Buddha' (the present mind is the Buddha)?' Zen Master Sheng replied: 'What's so difficult about killing and arson?' Therefore, Zen Master San's reputation spread throughout the world. Cao Yun Envoy Li Fugui ordered Zen Master San to open a Dharma assembly at Ruiguang Temple, and the Dharma assembly flourished day by day. Chen Xiang, the governor of Wulin, wanted to give the two temples of Chengtian Temple and Xingjiao Temple to Zen Master San to reside in, allowing Zen Master San to choose. The people of Suzhou blocked the road, trying to keep Zen Master San. Later, Jingci Temple also firmly requested Zen Master San to come. Chen Xiang sent a message to the monks and people of Suzhou, saying: 'Borrow Zen Master San for three years to plant blessings for us here. We dare not occupy him for long.' Only then did the monks and people of Suzhou agree. In the fifth year of Yuanfeng, Emperor Shenzong issued an edict, merging the sixty-four courtyards of Xiangguo Temple into eight, dividing them into the Chan (Zen) and Vinaya (Discipline) schools. He summoned Zen Master San by express carriage to be the first patriarch of Huilin Temple. After Zen Master San arrived in the capital, the emperor sent an envoy to inquire about his well-being. Three days later, the emperor issued an edict for Zen Master San to expound the Dharma for the scholars and people at the three gates of the temple. The next day, the emperor summoned Zen Master San to the Yanhe Hall and granted him a seat. Zen Master San immediately sat cross-legged and almost fell. The emperor quickly ordered his close attendants to add two brocade cushions (this event is recorded in Zen Master San's biography and the true eulogy of Layman Wuwei Yang Jie). After Emperor Shenzong passed away, he ordered Zen Master San to enter Funing Hall to preach the Dharma. Zen Master San requested to return to the mountains due to old age. He received the emperor's decree, allowing him to travel freely, and the prefectures and counties were not allowed to force him to serve as abbot. Zen Master San beat the drum to bid farewell to the assembly and said a verse: 'Originally a homeless person, how can I endure being arbitrarily restrained from wandering? Adding oars to the wind, the boatman goes down to Yangzhou.' After leaving the capital, the officials and nobles who saw him off were in continuous carriages. Zen Master San taught them before parting, saying: 'Time cannot be trifled with, old age and sickness will come quickly.'
不與人期。唯勤修勿怠。是真相為。聞者莫不感涕。晚居靈巖。其嗣法傳道者百餘人。 上堂曰。洪音一剖。震動乾坤。法令施行。萬機頓削。聖凡路絕。佛祖情忘。當此之時。東西不辨。南北不分。從教千古萬古黑漫漫。填溝塞壑無人會。卓拄杖。下座。 上堂。險峻無過雞足峰。行人到此路難通。唯恐祖師門下客。不移毫末到其中。參。 上堂。問也無妨。答亦無咎。何也。得之不為先。失之不為后。若達此宗。豈論空有。千聖從來也只寧。任他鳥兔爭頭走。成住壞空彈指間。得失是非唯一口。咄。 上堂。姑蘇臺畔不話春秋。衲僧面前豈論玄妙。只可著衣吃飯。玩水看山。夜見星。晝見日。兩手扶犁水過膝。靈山授記只如斯。歷劫何曾異今日。 上堂。於一毫端現寶王剎。坐微塵里轉大法輪。拈起拄杖曰。這個是塵。作么生說個轉法輪底道理。山僧今日不惜眉毛。與汝諸人說破。拈起也。海水騰波。須彌岌峇。放下也。四海晏清。乾坤肅靜。敢問諸人。且道拈起即是。放下即是。當斷不斷。兩重公案。擊禪床。下座。 上元日。僧問。千燈互照。絲竹交音。正恁么時。佛法在甚麼處。曰。謝佈施。云。莫便是和尚為人處也無。曰。大似不齋來。 問。上是天。下是地。未審中間是甚麼物。曰。山河大地。云。恁
么則謝師答話。曰。大地山河。云。和尚何得瞞人。曰。卻是老僧罪過。 問。如何是祖師西來意。曰。韓信臨朝。云。中下之流如何領會。曰。伏屍萬里。云。早知今日事。悔不忌當初。曰。三皇冢上草離離。 問。春風吹古樹。殘日下前山。如何是不遷義。曰。青山誰管你閑事。白日廛中自有人。 問。師唱誰家曲。宗風嗣阿誰。曰。調古神清風自高。貌悴骨剛人不顧。云。恁么則薦福的子。雪竇親孫也。曰。想得未知落處。 問。如何是露地白牛。曰。放出無尋處。 問。適來訊息從何而得。曰。合。 問。知師久蘊囊中寶。今日當場略借看。曰。何必如此。元符二年十二月二十八日。沐浴而臥。門弟子環列請偈。乞強起安坐。以化道俗。師熟視曰。癡子。我尋常尚懶作偈。今日特地圖個甚麼。尋常要臥便臥。不可今日特地坐也。索筆大書曰。後事付守榮。擲筆憨睡而逝。士庶獻最後供者。彌月還然。 敕全身塔于寺之上方。閱世八十。坐夏五十二。 謚法空。塔曰瑞光(續燈曰。坐亡。其異跡見僧寶傳)。
北京天缽文慧重元禪師
上堂曰。若據宗乘正令。莫不動用全威。如聖輪王寶劍飛空。誰是不賓之者。是以王道平平。和風扇物。使群邦貢獻。萬里梯航。六合澄清。狼煙永息。於是四魔絕跡
。九類亡機即且置。作么生是動用全威底道理。驀拈拄杖橫按曰。休。休。動不如靜。靠拄杖下座。 上堂。古今天地。萬象森然。歲歲秋收冬藏。人人道我總會。還端的也無。直饒端的。比他雞足峰前是甚麼閑事。良久。曰。今朝十月初旬。天寒不得普請。參。 僧問。如何是禪。曰。入籠入檻。僧拊掌。師曰。跳得出是好手。僧擬議。師曰。了。 問。學人上來。請師舉唱。曰。善財別後誰相訪。樓閣門開竟日閑。云。恁么則定光金地遙招手。智者江陵暗點頭。曰。大眾喚覺言僧著。 問。如何是觸目之機。曰。摩斯吒落水。云。謝師答話。曰。鼻孔不存。 問。昨日雨。今日晴。于曹溪路上成得個甚麼邊事。曰。昨日雨。今日晴。
紹興府天章元善禪師
上堂曰。君問西來意。馬師踏水潦。若認一毛頭。何曾知起倒。劫火才洞然。愚夫覓乾草。寧知明眼人。為君長懊惱。 僧問。如何是最初句。曰。末後問將來。云。為甚麼如此。曰。先行不到。云。入水見長人也。曰。秦皇擊缶。
臨安府佛日智才禪師
上堂曰。諸禪德。還知么。山僧生身父母一時喪了。直是無依倚處。以手捶胸曰。蒼天。蒼天。復顧大眾。良久。曰。你等諸人也是鐵打心肝。便下座。 上堂。舉柏樹子話。師曰。
【現代漢語翻譯】 現代漢語譯本： 九類亡機姑且放下。怎樣才是動用全部威力的道理？（禪師）突然拿起拄杖，橫著按住說：『休！休！動不如靜。』靠著拄杖下座。 （禪師）上堂說法：『古往今來，天地間萬象森然。年年秋收冬藏。』人們說我總會（這些道理），真的如此嗎？即使真的如此，比起雞足峰前（迦葉尊者等待彌勒佛）又算得了什麼閑事？（禪師）良久，說：『今朝十月初旬，天寒不宜普請（指勞作）。參！』 有僧人問：『如何是禪？』（禪師）說：『入籠入檻。』僧人拍手。（禪師）說：『跳得出才是好手。』僧人猶豫。（禪師）說：『了！』 有僧人問：『學人上來，請師父舉唱。』（禪師）說：『善財（Sudhana）別後誰相訪，樓閣門開竟日閑。』僧人說：『如此說來，定光（Dipamkara）金地遙招手，智者（智顗Zhiyi）江陵暗點頭。』（禪師）說：『大眾喚覺言僧著。』 有僧人問：『如何是觸目之機？』（禪師）說：『摩斯吒（Moshta）落水。』僧人說：『謝師父答話。』（禪師）說：『鼻孔不存。』 有僧人問：『昨日雨，今日晴，在曹溪（Caoxi）路上成就了什麼事？』（禪師）說：『昨日雨，今日晴。』
紹興府天章元善禪師
（禪師）上堂說法：『你問我西來意，馬祖（Mazu）踏水潦。若認一毛頭，何曾知起倒。劫火才洞然，愚夫覓乾草。寧知明眼人，為你長懊惱。』 有僧人問：『如何是最初句？』（禪師）說：『末後問將來。』僧人說：『為什麼如此？』（禪師）說：『先行不到。』僧人說：『入水見長人也。』（禪師）說：『秦皇擊缶。』
臨安府佛日智才禪師
（禪師）上堂說法：『各位禪德，還知道嗎？山僧的生身父母一時都喪亡了，真是無依無靠。』（禪師）用手捶胸說：『蒼天啊，蒼天啊！』又看著大眾，良久，說：『你們這些人也是鐵打的心肝。』便下座。 （禪師）上堂，舉柏樹子話。（禪師）說：
【English Translation】 English version: Let's set aside the nine kinds of lost opportunities for now. What is the principle of fully employing one's authority? (The Chan master) suddenly picked up his staff, held it horizontally, and said, 'Stop! Stop! Action is not as good as stillness.' He leaned on his staff and descended from the seat. (The Chan master) ascended the hall and gave a Dharma talk: 'From ancient times to the present, the myriad phenomena in the universe are lush and vibrant. Every year there is autumn harvest and winter storage.' People say I understand all of this, but is it really so? Even if it is, what trivial matter is it compared to what happened before Mount Cock's Foot (where Venerable Kasyapa waits for Maitreya Buddha)?' (The Chan master) paused for a long time and said, 'Today is the tenth day of the tenth month. It's too cold for a general labor service (referring to work). Investigate!' A monk asked, 'What is Chan?' (The Chan master) said, 'Entering the cage and entering the pen.' The monk clapped his hands. (The Chan master) said, 'It's good to be able to jump out.' The monk hesitated. (The Chan master) said, 'Understood!' A monk asked, 'A student has come up, please Master, chant something.' (The Chan master) said, 'After Sudhana's (Sudhana) departure, who visits? The doors of the pavilion are open and idle all day long.' The monk said, 'In that case, Dipamkara (Dipamkara) remotely beckons from the golden land, and Zhiyi (智顗Zhiyi) secretly nods in Jiangling.' (The Chan master) said, 'The assembly awakens and calls the monk to speak.' A monk asked, 'What is the mechanism of encountering things?' (The Chan master) said, 'Moshta (Moshta) falls into the water.' The monk said, 'Thank you, Master, for the answer.' (The Chan master) said, 'The nostrils are gone.' A monk asked, 'Yesterday it rained, today it's sunny. What has been accomplished on the road to Caoxi (Caoxi)?' (The Chan master) said, 'Yesterday it rained, today it's sunny.'
Chan Master Yuan Shan of Tianzhang Temple in Shaoxing Prefecture
(The Chan master) ascended the hall and gave a Dharma talk: 'You ask me about the meaning of the West's coming, Mazu (Mazu) treads through the muddy water. If you recognize a single hair, how can you know the rising and falling? When the fire of the kalpa blazes, the foolish man seeks dry grass. How can he know that the clear-eyed person is constantly annoyed for you?' A monk asked, 'What is the very first sentence?' (The Chan master) said, 'Ask about it in the future.' The monk said, 'Why is that?' (The Chan master) said, 'Going ahead doesn't reach it.' The monk said, 'Seeing a tall person in the water.' (The Chan master) said, 'The Emperor of Qin strikes the pot.'
Chan Master Zhicai of Foritsu Temple in Lin'an Prefecture
(The Chan master) ascended the hall and said: 'All you Chan practitioners, do you know? This mountain monk's own parents have both died at the same time, truly without any support.' (The Chan master) beat his chest with his hand and said: 'Heaven, oh heaven!' Again, looking at the assembly, after a long time, he said: 'You people also have hearts of iron.' Then he descended from the seat. (The Chan master) ascended the hall and cited the story of the cypress tree. (The Chan master) said:
趙州庭柏。說與禪客。黑漆屏風。松欏亮隔。 僧問。如何是無為。曰。山前雪半消。云。請師方便。曰。水聲轉嗚咽。
無為軍佛足處祥禪師
僧問。大悲千手眼。如何是正眼。曰。暗裡施文彩。明中不見蹤。云。學人為甚麼不見。曰。杲日當空。盲人摸地。 問。如何是般若體。曰。琉璃殿里隱寒燈。云。如何是般若用。曰。活卓卓地。 問。一色無變異。喚作露地白牛。還端的也無。曰。頭角生也。云。頭角未生時如何。曰。不要犯人苗稼。
平江府明因慧赟禪師
上堂。拈拄杖橫按曰。若恁么去。直得天無二日。國無二王。釋迦老子飲氣吞聲。一大藏教如蟲蝕木。設使鉆仰不及。正是無孔鐵錘。假饒信手拈來。也是殘羹餿飯。一時吐卻。方有少分相應。更乃墮在空亡。依舊是鬼家活計。要會么。雨後始知山色翠。事難方顯丈夫心。卓拄杖。下座。
興化軍西臺其辨禪師
上堂。舉臨濟無位真人話。師召大眾曰。臨濟老漢尋常一條脊樑硬似鐵。及乎到這裡。大似日中迷路。眼見空華。直饒道無位真人是乾屎橛。正是泥龜曳尾。其僧只知季夏極熱。不知仲冬嚴寒。若據當時。合著得甚麼語。塞斷天下人舌頭。西臺只恁么休去。又乃眼不見為凈。不免出一隻手狼藉去也。臨濟
【現代漢語翻譯】 現代漢語譯本： 趙州庭院的柏樹。告訴那些參禪的人，就像黑色的屏風，被松樹和藤蘿清晰地分隔開。 僧人問：『什麼是無為？』 趙州禪師回答：『山前的雪已經消融了一半。』 僧人說：『請禪師開示方便法門。』 趙州禪師回答：『流水的聲音更加嗚咽。』 無為軍佛足處的祥禪師 僧人問：『大悲千手眼（Mahakaruna with a thousand hands and eyes），什麼是正眼？』 祥禪師回答：『在黑暗中施展華麗的文采，在光明中卻不見蹤影。』 僧人說：『學人為什麼看不見？』 祥禪師回答：『烈日當空，盲人在摸索地面。』 僧人問：『什麼是般若（Prajna，智慧）的本體？』 祥禪師回答：『琉璃殿里隱藏著寒冷的燈。』 僧人問：『什麼是般若（Prajna，智慧）的功用？』 祥禪師回答：『活潑潑地。』 僧人問：『一色沒有變異，稱作露地白牛，這樣理解對嗎？』 祥禪師回答：『頭角已經長出來了。』 僧人問：『頭角未長出來時如何？』 祥禪師回答：『不要侵犯別人的莊稼。』 平江府明因慧赟禪師 上堂說法。慧赟禪師拿起拄杖，橫著按住說：『如果這樣下去，就會達到天無二日，國無二王的境地。釋迦老子（Sakyamuni Buddha）也會屏住呼吸，不敢出聲。全部的佛經就像被蟲子蛀蝕的木頭。即使你努力鉆研仰慕也無法企及，就像面對無孔的鐵錘。假如你隨意拿來使用，也只是殘羹餿飯。』 一時全部吐掉，才能有少許相應。更進一步，如果墮入空無，依舊是鬼的活計。想要明白嗎？雨後才知道山色翠綠，事情艱難才能顯出大丈夫的心。』說完，放下拄杖，走下座位。 興化軍西臺其辨禪師 上堂說法。其辨禪師舉臨濟（Linji）無位真人的話。其辨禪師召集大眾說：『臨濟老漢平時一條脊樑硬得像鐵一樣，到了這裡，卻好像在白天迷路，眼中所見都是虛幻的景象。即使說無位真人是乾屎橛，也像是泥龜在拖著尾巴。』 那些僧人只知道夏天最熱，卻不知道冬天最冷。如果按照當時的情況，應該用什麼話來堵住天下人的嘴呢？西臺我只能這樣作罷。但是眼不見為凈，所以不得不伸出一隻手來狼藉一番。臨濟（Linji）
【English Translation】 English version: Zhao Zhou's (Zhaozhou) courtyard cypress tree. Tell the Chan (Zen) practitioners, it's like a black lacquered screen, clearly separated by pine trees and wisteria. A monk asked: 'What is non-action (Wuwei)?' Zhao Zhou (Zhaozhou) replied: 'The snow in front of the mountain has melted by half.' The monk said: 'Please, Master, provide a convenient teaching.' Zhao Zhou (Zhaozhou) replied: 'The sound of the flowing water is even more mournful.' Chan Master Xiang of the Buddha's Foot Place in Wuwei Army A monk asked: 'The Great Compassionate One with a Thousand Hands and Eyes (Mahakaruna with a thousand hands and eyes), what is the true eye?' Chan Master Xiang replied: 'Displaying gorgeous patterns in the dark, but leaving no trace in the light.' The monk said: 'Why can't the student see it?' Chan Master Xiang replied: 'The bright sun is in the sky, and the blind man is groping on the ground.' A monk asked: 'What is the substance of Prajna (wisdom)?' Chan Master Xiang replied: 'A cold lamp is hidden in the crystal palace.' A monk asked: 'What is the function of Prajna (wisdom)?' Chan Master Xiang replied: 'Vividly alive.' A monk asked: 'One color without variation, called a white ox in the open, is this understanding correct?' Chan Master Xiang replied: 'Horns have already grown.' A monk asked: 'What about when the horns have not yet grown?' Chan Master Xiang replied: 'Do not trespass on other people's crops.' Chan Master Huiyun of Mingyin Temple in Pingjiang Prefecture Entering the hall for teaching, Chan Master Huiyun held up his staff horizontally and said: 'If it goes on like this, it will reach the point where there are no two suns in the sky and no two kings in the country. Sakyamuni Buddha (Sakyamuni Buddha) would hold his breath and dare not speak. The entire Buddhist canon is like wood eaten by worms. Even if you try hard to study and admire it, you cannot reach it, like facing a hammer without a hole.' If you casually pick it up and use it, it is just leftovers and stale food. Only by spitting it all out at once can there be a little correspondence. Furthermore, if you fall into emptiness, it is still the work of ghosts. Do you want to understand? Only after the rain do you know the mountain color is green, and only when things are difficult does the heart of a great man become apparent.' After speaking, he put down his staff and stepped down from his seat. Chan Master Qibian of Xitai in Xinghua Army Entering the hall for teaching, Chan Master Qibian cited Linji's (Linji) words about the True Man of No Rank. Chan Master Qibian summoned the assembly and said: 'The old man Linji (Linji) usually has a spine as hard as iron, but when he gets here, it's like getting lost in broad daylight, and what he sees in his eyes are all illusions. Even if you say the True Man of No Rank is a dried dung spatula, it's like a mud turtle dragging its tail.' Those monks only know that summer is the hottest, but they don't know that winter is the coldest. According to the situation at that time, what words should be used to shut the mouths of everyone in the world? I, Xitai, can only leave it at that. But since 'out of sight, out of mind', I have no choice but to reach out a hand and make a mess of things. Linji (Linji)'
一擔。西臺一堆。一擔一堆。分付阿誰。從教撒向諸方去。笑殺當年老古錐。
臨安府法雨慧源禪師
僧問。如何是最初一句。曰。梁王不識。云。如何是末後一句。曰。達磨渡江。
紹興府凈眾梵言首座
示眾曰。說法有所得。斯則野干鳴。說法無所得。是名師子吼。古德恁么道。大似掩耳偷鈴。何故。說有說無。儘是野干鳴。諸人要識師子吼么。咄。
報本有蘭禪師法嗣
福州中際可遵禪師
郡之梁氏子。 上堂曰。八萬四千深法門。門門有路超乾坤。如何個個踏不著。只為蜈蚣太多腳。不唯多腳亦多口。釘觜鐵舌徒增丑。拈椎豎拂泥洗泥。揚眉瞬目籠中雞。要知佛祖不到處。門掩落華春鳥啼。 上堂。昨夜四更起來。呵呵大笑不歇。幸然好一覺睡。霜鐘撞作兩橛。 上堂。野外桃華爭爛熳。亭前柏樹葉婆娑。世人莫作尋常見。多少英雄不奈何。
邢州開元法明上座
依報本未久。深得法忍。后歸里。事落魄。多嗜酒呼盧。每大醉。唱柳詞數闋。日以為常。鄉民侮之。召齋則拒。召飲則從。如是者十餘年。咸指曰。醉和尚。一日。謂寺眾曰。吾明旦當行。汝等無他往。眾竊笑之。翌晨。攝衣就座。大呼曰。吾去矣。聽吾一偈。眾聞奔視。明乃曰。平生醉
【現代漢語翻譯】 現代漢語譯本： 一擔。西臺一堆。一擔一堆。分付阿誰。從教撒向諸方去。笑殺當年老古錐。 （譯：一擔東西。西臺那裡也有一堆。一擔又一堆。交給誰呢？任憑撒向四面八方去吧。笑死了當年那些自以為是的老古董。）
臨安府法雨慧源禪師 （譯：臨安府法雨慧源禪師）
僧問。如何是最初一句。曰。梁王不識。云。如何是末後一句。曰。達磨（Bodhidharma）渡江。 （譯：有僧人問：『什麼是最初的一句？』禪師說：『梁武帝不明白。』僧人又問：『什麼是最後的一句？』禪師說：『達磨祖師渡江。』）
紹興府凈眾梵言首座 （譯：紹興府凈眾梵言首座）
示眾曰。說法有所得。斯則野干鳴。說法無所得。是名師子吼。古德恁么道。大似掩耳偷鈴。何故。說有說無。儘是野干鳴。諸人要識師子吼么。咄。 （譯：向大眾開示說：『說法如果有所得，那就是野狐的叫聲。說法如果沒有所得，這才是獅子的吼叫。』古人這樣說，很像掩耳盜鈴。為什麼呢？說有說無，都是野狐的叫聲。各位想要認識獅子的吼叫嗎？咄！）
報本有蘭禪師法嗣 （譯：報本有蘭禪師的法嗣）
福州中際可遵禪師 （譯：福州中際可遵禪師）
郡之梁氏子。上堂曰。八萬四千深法門。門門有路超乾坤。如何個個踏不著。只為蜈蚣太多腳。不唯多腳亦多口。釘觜鐵舌徒增丑。拈椎豎拂泥洗泥。揚眉瞬目籠中雞。要知佛祖不到處。門掩落華春鳥啼。 （譯：郡里姓梁的人的兒子。禪師上堂開示說：『八萬四千深妙的法門，每個法門都有超越天地的道路。為什麼大家卻都踏不著呢？只因爲蜈蚣的腳太多了。不僅腳多而且嘴也多，尖利的嘴和鐵硬的舌頭徒增醜態。』拿起木槌豎起拂塵如同用泥洗泥，揚眉眨眼就像籠中的雞。想要知道佛祖不到的地方嗎？門掩著，落花滿地，只有春天的鳥在啼叫。）
上堂。昨夜四更起來。呵呵大笑不歇。幸然好一覺睡。霜鐘撞作兩橛。 （譯：上堂開示。『昨天晚上四更天起來，呵呵大笑個不停。幸好又好好地睡了一覺，霜鐘被撞成了兩截。』）
上堂。野外桃華爭爛熳。亭前柏樹葉婆娑。世人莫作尋常見。多少英雄不奈何。 （譯：上堂開示。『郊外的桃花爭相爛漫開放，亭子前的柏樹葉子輕輕搖動。世人不要把這些看作尋常景象，有多少英雄對此無可奈何。』）
邢州開元法明上座 （譯：邢州開元法明上座）
依報本未久。深得法忍。后歸里。事落魄。多嗜酒呼盧。每大醉。唱柳詞數闋。日以為常。鄉民侮之。召齋則拒。召飲則從。如是者十餘年。咸指曰。醉和尚。一日。謂寺眾曰。吾明旦當行。汝等無他往。眾竊笑之。翌晨。攝衣就座。大呼曰。吾去矣。聽吾一偈。眾聞奔視。明乃曰。平生醉 （譯：依止報本禪師不久，就深深地領悟了法忍。後來回到家鄉，行為放浪不羈，喜歡喝酒賭博。每次大醉之後，就唱幾首柳永的詞，每天都這樣。鄉民們都侮辱他，請他吃齋飯就拒絕，請他喝酒就答應。像這樣過了十多年，大家都指著他說：『醉和尚。』有一天，他對寺里的僧眾說：『我明天就要走了，你們不要去別的地方。』僧眾們暗地裡嘲笑他。第二天早晨，他整理好衣服坐好，大聲說：『我要走了。聽我說一首偈子。』僧眾們聽了都跑來看他，法明於是說：『平生醉』）
【English Translation】 English version: A load. A pile at Xitai. A load and a pile. To whom shall I entrust them? Let them be scattered in all directions. Laughing at those old fogeys of yesteryear.
Chan Master Huiyuan of Fayu Temple in Lin'an Prefecture
A monk asked: 'What is the very first sentence?' The Master said: 'Emperor Liang (Emperor Wu of Liang Dynasty) did not recognize it.' The monk asked: 'What is the very last sentence?' The Master said: 'Bodhidharma crossed the river.'
Chief Seat Fanyan of Jingzhong Temple in Shaoxing Prefecture
Addressing the assembly, he said: 'To speak the Dharma with attainment is the cry of a jackal. To speak the Dharma without attainment is called the lion's roar.' The ancient worthies said so, much like covering one's ears while stealing a bell. Why? Speaking of existence or non-existence is all the cry of a jackal. Do you all want to recognize the lion's roar? 'Tut!'
Dharma heir of Chan Master Youlan of Baoben Temple
Chan Master Kezun of Zhongji Temple in Fuzhou
A son of the Liang family in the prefecture. Ascending the Dharma hall, he said: 'The eighty-four thousand profound Dharma gates, each gate has a path to transcend the universe. How is it that everyone cannot step onto them? Only because the centipede has too many feet. Not only many feet but also many mouths, sharp beaks and iron tongues only add to the ugliness. Picking up a mallet and raising a whisk is like washing mud with mud, raising eyebrows and winking is like a chicken in a cage. If you want to know where the Buddhas and Patriarchs do not reach, the door is closed, fallen flowers cover the ground, and spring birds are singing.'
Ascending the Dharma hall. 'Last night, I got up at the fourth watch and laughed heartily without stopping. Fortunately, I had a good sleep, and the frost bell was struck into two pieces.'
Ascending the Dharma hall. 'Wild peach blossoms vie to bloom luxuriantly, the cypress leaves in front of the pavilion sway gently. People should not take these as ordinary sights, how many heroes are helpless before them.'
Senior Monk Faming of Kaiyuan Temple in Xingzhou
Having relied on Baoben Temple for not long, he deeply attained Dharma-kshanti (acceptance of the truth). Later, he returned to his hometown, his affairs were dissolute, he was fond of drinking and gambling. Every time he was very drunk, he would sing several lyrics of Liu Yong, which he did every day. The villagers insulted him, refusing when invited to a vegetarian meal, but accepting when invited to drink. After more than ten years like this, everyone pointed at him and said: 'Drunken monk.' One day, he said to the monks in the temple: 'I will leave tomorrow, you all should not go elsewhere.' The monks secretly laughed at him. The next morning, he arranged his robes and sat down, shouting loudly: 'I am leaving. Listen to my verse.' The monks heard this and rushed to see him, and Faming then said: 'All my life, drunk.'
里顛蹶。醉里卻有分別。今宵酒醒何處。楊柳岸曉風殘月。言訖寂然。撼之已委蛻矣。眾盡禮以葬之。
云居曉舜禪師法嗣
建康府蔣山佛慧法泉禪師(世號泉萬卷者)
上堂曰。古人恁么。南禪不恁么。古人不恁么。南禪卻恁么。大眾還委悉么。王婆衫子短。李四帽檐長。 聖節上堂。拈拄杖。擊法座一下。曰。以此功德祝延 聖壽。便下座。 上堂。智人慾識南禪路。門前有個長松樹。腳下分明不較多。無奈行人恁么去。莫恁去。急回顧。樓臺煙鎖鐘鳴處。 雪下。上堂召大眾曰。還有過得此色者么。良久。曰。文殊笑。普賢嗔。眼裡無筋一世貧。相逢盡道休官去。林下何曾見一人。 上堂。快人一言。快馬一鞭。若更眼睛定動。未免紙里麻纏。腳下是地。頭上是天。不信但看八九月。紛紛黃葉滿山川。 僧問。白雲本無心。為風出巖谷時如何。曰。晴作雨備。 問。如何是祖師西來意。曰。髮長僧㒵丑。云。未審意旨如何。曰。閉戶怕天寒。 問。久雨不晴時如何。曰。白日無閑人。云。未曉玄言。乞師直指。曰。看看便是春。 問。南禪結夏。為甚麼卻在蔣山解。曰。眾流逢海盡。云。恁么則事同一家也。曰。夢裡到家鄉。 問。蓮華未出水時如何。曰。西瞿耶尼。云。出水后如何。曰。
泗州大聖。 問。如何是衲僧行履處。曰。甲不開倉。 問。二祖立雪齊腰。意旨如何。曰。三年逢一閏。云。為甚麼付法傳衣。曰。村酒足人酤。
明州天童澹交禪師
上堂曰。也大奇。也大差。十個指頭八個罅。由來多少分明。不用鉆龜打瓦。便下座。僧問。臨云閣聳。太白峰高。到這裡。如何進步。曰。但尋荒草際。莫問白雲深。云。未審如何話會。曰。寒山逢拾得。兩個一時癡。云。向上宗乘又且如何舉唱。曰。前言不及后語。
廣因擇要禪師法嗣
福州妙峰如璨禪師
上堂曰。今朝是如來降生之節。天下緇流莫不以香湯灌沐。共報洪恩。為甚麼教中卻道如來者無所從來。既是無所從來。不知降生底是誰。試請道看。若道得。其恩自報。若道不得。明年四月八。還是驀頭澆。
智海正覺本逸禪師法嗣
福州大中海印德隆禪師
上堂曰。法無異法。道無別道。時時逢見釋迦。處處撞著達磨。放步即交肩。開口即咬破。不咬破。大小大。 上堂。夫欲智拔。先須定動。拈拄杖。卓一下。曰。唵蘇嚧㗭唎娑婆訶。歸堂喫茶。上堂。觸境無滯底。為甚麼抬頭不起。田地穩密底。為甚麼下腳不得。譬如天王賜與華屋。雖獲大宅。要因門入。門聻。樊噲踏開真主出。巨
靈抬手錦鱗噴。參。 上堂。平旦寅。曉何人。處處彌陀佛。家家觀世音。月里麒麟看北斗。向陽椑子一邊青。 僧問。夜半正明。天曉不露。如何是不露底事。曰。日落月未上。云。恁么則五天唱不起。漢地和難齊。曰。方人以己。云。鐵狗吠開巖上月。泥牛觸破嶺頭云。曰。元來猶在。云。可謂不落今時句。如在白雲中。曰。崔崔嵬嵬。霄漢半開。云。全因今日去也。曰。且喜阇梨瞥地。 問。寒來暑往。日居月諸。心地未明。乞師指示。曰。臂長衫袖短。腳瘦草鞋寬。云。莫便是和尚為人處也無。曰。日午游都市。天明往華山。
青原第十一世(洞山七世)
投子義青禪師法嗣
東京天寧芙蓉道楷禪師
沂之沂水人。族崔氏。自幼舉辟榖。隱伊陽山。后游京師。籍名術臺寺。試法華得度具戒。趨淮西謁投子于海會。乃問。佛祖言句如家常茶飯。離此之外。別有為人言句也無。曰。汝道寰中天子敕。還假堯舜禹湯也無。師欲進語。青以拂子𢷾師口曰。汝發意來。早有三十棒也。師即開悟。再拜便行。青曰。且來。阇梨。師不顧。青曰。汝到不疑之地耶。師以手掩耳。后還沂上。居馬鞍山。元豐壬戌(時年四十)。道俗迎處仙洞。次遷招提．龍門。又徙大陽．大洪。皆一時名卿鉅公為之勸
【現代漢語翻譯】 現代漢語譯本 靈巧的手指撥動錦鱗魚，水花四濺，發出清脆的聲響。參！ （禪師）登上法座。（時間是）平旦寅時，誰能明白這其中的道理？處處都是彌陀佛，家家都有觀世音。如同在月亮里看麒麟，如同向陽的山坡上椑樹總是朝向一邊而青翠。 有僧人問道：『夜半時分光明正大，天亮時分卻不顯露，請問什麼是不顯露的真諦？』（禪師）回答說：『太陽落下，月亮還未升起。』僧人說：『既然如此，那麼印度也唱不出，漢地也難以和諧一致。』（禪師）說：『用自己的標準來衡量別人。』僧人說：『鐵狗叫開了巖石上的月亮，泥牛衝破了山嶺上的雲霧。』（禪師）說：『原來你還在這裡。』僧人說：『這可以稱得上是不落入俗套的句子，就像身處白雲之中。』（禪師）說：『多麼高峻雄偉啊，幾乎要打開天上的銀河。』僧人說：『完全是因為今天才明白。』（禪師）說：『可喜的是你終於瞥見了真諦。』 有人問道：『寒來暑往，時光流逝，可是心地卻依然不明，懇請禪師指示。』（禪師）回答說：『胳膊長了，衣袖就顯得短；腳瘦了，草鞋就顯得寬。』僧人說：『莫非這就是和尚您為人處世的方式嗎？』（禪師）說：『中午在都市裡遊玩，天亮就前往華山。』
青原（Qingyuan，禪宗派系名）第十一世（洞山（Dongshan，禪宗派系名）第七世）
投子義青（Touzi Yiqing，人名）禪師的法嗣
東京天寧芙蓉道楷（Dongjing Tianning Furong Daokai，人名）禪師
（禪師是）沂州沂水（Yizhou Yishui，地名）人，姓崔。從小就嘗試斷食，隱居在伊陽山（Yiyang Mountain，地名）。後來遊歷京師，在術臺寺（Shutai Temple，寺廟名）登記。通過了《法華經》（Fahua Sutra，佛教經典名）的考試而得度，受了具足戒。前往淮西，在海會（Haihui，地名）拜見投子（Touzi，人名）禪師，於是問道：『佛祖的言語就像家常便飯一樣，除了這些之外，還有其他的為人處世的言語嗎？』（投子禪師）回答說：『你說天下的皇帝的命令，難道還需要堯舜禹湯（Yao, Shun, Yu, Tang，古代聖賢帝王名）的認可嗎？』（道楷）禪師想要繼續說下去，（投子義青）禪師用拂子打他的嘴巴說：『你發心前來，早就該打三十棒了。』（道楷）禪師立刻開悟，再次拜謝后就離開了。（投子義青）禪師說：『且慢，阇梨（Sheli，佛教用語，指弟子）。』（道楷）禪師沒有回頭。（投子義青）禪師說：『你到達不懷疑的境地了嗎？』（道楷）禪師用手摀住耳朵。後來回到沂水，住在馬鞍山（Ma'an Mountain，地名）。元豐壬戌年（當時四十年），道士和百姓迎接他到仙洞（Xiandong，地名）居住。之後遷到招提（Zhaoti，地名）、龍門（Longmen，地名），又遷到大陽（Dayang，地名）、大洪（Dahong，地名）。都是當時的名卿巨公勸說他去的。
【English Translation】 English version Nimble hands play with the brocade-scaled fish, splashing water and creating crisp sounds. Sam! (The Chan master) ascends the Dharma seat. (The time is) at dawn, Yin time. Who can understand the principle within this? Everywhere is Amitabha Buddha (Amitabha, name of a Buddha), every household has Guanshiyin (Guanshiyin, name of a Bodhisattva). It's like looking at a Qilin (Qilin, a mythical creature) in the moon, like the Chinese tallow tree on the sunny slope always facing one side and being green. A monk asked: 'At midnight, there is great brightness, but at dawn, it is not revealed. What is the unrevealed truth?' (The Chan master) replied: 'The sun has set, and the moon has not yet risen.' The monk said: 'If that's the case, then India cannot sing it, and the Han land cannot harmonize.' (The Chan master) said: 'Measure others by your own standards.' The monk said: 'The iron dog barks open the moon on the rock, the mud ox breaks through the clouds on the ridge.' (The Chan master) said: 'So you are still here.' The monk said: 'This can be called a sentence that does not fall into the mundane, like being in the white clouds.' (The Chan master) said: 'How lofty and majestic, almost opening the Milky Way in the sky.' The monk said: 'It is entirely because of today that I understand.' (The Chan master) said: 'It is gratifying that you have finally glimpsed the truth.' Someone asked: 'Winter comes and summer goes, time passes, but the mind is still unclear. I implore the Chan master to instruct me.' (The Chan master) replied: 'The arms are long, and the sleeves seem short; the feet are thin, and the straw sandals seem wide.' The monk said: 'Is this perhaps the way you, the monk, conduct yourself?' (The Chan master) said: 'At noon, I wander in the city, and at dawn, I go to Mount Hua (Hua Mountain, name of a mountain).'
The eleventh generation of Qingyuan (Qingyuan, name of a Chan lineage) (the seventh generation of Dongshan (Dongshan, name of a Chan lineage))
Dharma successor of Chan Master Touzi Yiqing (Touzi Yiqing, name of a person)
Chan Master Dongjing Tianning Furong Daokai (Dongjing Tianning Furong Daokai, name of a person) of Tokyo
(The Chan master) was a native of Yishui, Yizhou (Yizhou Yishui, name of a place), with the surname Cui. From a young age, he tried fasting and lived in seclusion on Mount Yiyang (Yiyang Mountain, name of a mountain). Later, he traveled to the capital and registered at Shutai Temple (Shutai Temple, name of a temple). He passed the examination of the 'Lotus Sutra' (Fahua Sutra, name of a Buddhist scripture) and was ordained, receiving the complete precepts. He went to Huaixi and met Chan Master Touzi (Touzi, name of a person) at Haihui (Haihui, name of a place), and then asked: 'The words of the Buddha are like everyday meals. Besides these, are there any other words for dealing with the world?' (Chan Master Touzi) replied: 'Do you say that the emperor's decree needs the approval of Yao, Shun, Yu, and Tang (Yao, Shun, Yu, Tang, names of ancient sage emperors)?' (Daokai) Chan Master wanted to continue speaking, (Touzi Yiqing) Chan Master struck his mouth with a whisk and said: 'You came with this intention, you should have been beaten thirty times long ago.' (Daokai) Chan Master immediately attained enlightenment, bowed again, and left. (Touzi Yiqing) Chan Master said: 'Wait, Sheli (Sheli, Buddhist term, referring to a disciple).' (Daokai) Chan Master did not turn back. (Touzi Yiqing) Chan Master said: 'Have you reached the state of no doubt?' (Daokai) Chan Master covered his ears with his hands. Later, he returned to Yishui and lived on Ma'an Mountain (Ma'an Mountain, name of a place). In the year of Renxu of Yuanfeng (at the age of forty), Taoists and people welcomed him to live in Xiandong (Xiandong, name of a place). Later, he moved to Zhaoti (Zhaoti, name of a place), Longmen (Longmen, name of a place), and then to Dayang (Dayang, name of a place), and Dahong (Dahong, name of a place). All were persuaded by famous ministers and powerful figures of the time.
請。自是。洞上之風大行西北。崇寧三年。 詔住京師凈因。大觀改元。 敕移天寧。 上堂曰。喚作一句。已是埋沒宗風。曲為今時。通途消耗。所以借功明位。用在體處。借位明功。體在用處。若也體用雙明。如門扇兩開。不得向兩扇上著意。不見新豐老子道。峰巒秀異。鶴不停機。靈木迢然。鳳無依倚。直得功成不處。電火難追。擬議之間。長途萬里。 上堂。良久。曰。青山常運步。石女夜生兒。便下座。 上堂。入道之徑。內虛外靜。如水澄凝。萬象光映。不沈不浮。萬法自如。所以道。火不待日而熱。風不待月而涼。堅石處水。天瞽猶光。明暗自爾。乾溼同方。若能如是。巖前枯木半夜開華。木女攜籃清風月下。石人舞袖共賀太平。野老謳歌知音者和。於斯明得。何必重登塔廟。再見文殊。道在目前。一時參取。 上堂。假言唱道。落在今時。設使無舌人解語。無腳人能行。要且未能與那一人相應。還會么。龍吟徒側耳。虎嘯謾沉吟。 僧問。如何是兼帶之語。曰。妙用全施該世界。木人閑步火中來。云。如何是和尚家風。曰。眾人皆見。云。未審見個其么。曰。東壁打西壁。 問。如何是無縫塔。曰。白雲籠岳頂。終不露崔嵬。二年春。開封尹李公孝壽奏師道行卓冠叢林。宜有褒顯。即 賜紫方袍。號
【現代漢語翻譯】 現代漢語譯本： 此後，洞上宗的風氣在西北地區盛行。崇寧三年（1104年），奉詔住持京師凈因寺。大觀年間改元后，又奉敕移住天寧寺。上堂說法時說：『如果說出一句話，就已經埋沒了宗門的風範，這是爲了適應現在的時勢，是普通的消耗。所以要借功來顯明位，用在本體之處；借位來顯明功，本體就在用處。如果本體和用處都能明白，就像門扇兩扇都打開一樣，不要在兩扇門上用心思。』不見新豐老子說：『峰巒秀麗奇異，仙鶴不再使用織布機；靈木高聳挺拔，鳳凰沒有可以依傍的地方。』直接達到功成而不居留的境界，像閃電一樣難以追趕。稍微一思量，就已經相隔萬里之遙。上堂時，沉默良久，說：『青山經常在行走，石女夜晚生孩子。』說完便走下座位。 上堂說法。進入道的途徑，是內心空虛而外表安靜，像水一樣澄澈凝結，萬象都光彩照耀。不沉沒也不漂浮，萬法自然如是。所以說：『火不用等待太陽就會熱，風不用等待月亮就會涼。堅硬的石頭處在水中，天生的瞎子也能看見光明。』明暗自然如此，乾燥和潮濕都在同一個地方。如果能夠這樣，巖石前的枯木半夜開花，木頭女子提著籃子在清風明月下行走，石人舞動衣袖共同慶賀太平，鄉野老翁歌唱，知音的人應和。在這裡明白，何必重新登上塔廟，再次見到文殊（Manjusri，智慧的象徵）。道就在眼前，一時參悟領會。 上堂說法。用虛假的言語來宣揚道，是落在現在的時勢中。即使沒有舌頭的人能說話，沒有腳的人能行走，恐怕也不能與那一個人相應。你們會嗎？龍吟只是徒勞地側耳傾聽，虎嘯只是白白地沉吟。僧人問：『什麼是兼帶之語？』回答說：『奇妙的作用全部施展，覆蓋整個世界，木頭人悠閒地在火中行走。』僧人說：『什麼是和尚的家風？』回答說：『眾人都看見。』僧人說：『不知道看見了什麼？』回答說：『在東墻上打西墻。』僧人問：『什麼是無縫塔？』回答說：『白雲籠罩山頂，始終不露出高峻的山峰。』 崇寧二年春天，開封尹李公孝壽上奏說老師的道行卓絕，是叢林中的表率，應該給予褒獎和顯揚。於是皇帝賜予他紫色的方袍，並賜予稱號。
【English Translation】 English version: Thereafter, the Dongshan (Caodong) school's style flourished in the Northwest. In the third year of Chongning (1104), he was summoned to reside at Jingyin Temple in the capital. After the reign was changed to Daguan, he was ordered to move to Tianning Temple. During an ascending-the-hall Dharma talk, he said: 'To utter a single phrase is already to bury the style of the school, accommodating the present times, a common dissipation. Therefore, one borrows merit to illuminate position, using it in the essence; one borrows position to illuminate merit, the essence is in the use. If both essence and use are clear, it is like two doors opening. Do not focus on the two doors.' Haven't you seen the old master of Xinfeng say: 'Peaks and ridges are beautiful and unique, cranes no longer use the loom; spiritual trees stand tall, phoenixes have nothing to rely on.' Directly attaining the state of accomplishing merit without dwelling, like lightning, difficult to chase. A slight thought, and one is already separated by ten thousand miles. During an ascending-the-hall Dharma talk, he remained silent for a long time, then said: 'Green mountains constantly walk, stone women give birth at night.' Then he descended from the seat. Ascending the hall for Dharma talk. The path to entering the Way is inner emptiness and outer stillness, like water clear and still, all phenomena shine brightly. Neither sinking nor floating, all dharmas are naturally as they are. Therefore, it is said: 'Fire does not wait for the sun to be hot, wind does not wait for the moon to be cool. Hard stone is in water, even the blind from birth can see light.' Light and darkness are naturally so, dryness and wetness are in the same place. If one can be like this, the withered tree in front of the rock blooms in the middle of the night, the wooden woman carries a basket walking under the clear wind and moon, the stone man dances his sleeves together celebrating peace, the old country man sings, and those who understand the music harmonize. If you understand here, why bother re-ascending the pagoda temple, seeing Manjusri (Manjusri, symbol of wisdom) again? The Way is right before you, take part and comprehend at once. Ascending the hall for Dharma talk. Using false words to proclaim the Way is to fall into the present times. Even if a person without a tongue could speak, and a person without feet could walk, I fear they still could not correspond with that one person. Do you understand? The dragon's roar is just a futile listening, the tiger's roar is just a vain pondering. A monk asked: 'What is a phrase that combines both?' The master replied: 'Wonderful function fully displayed covers the world, the wooden man leisurely walks in the fire.' The monk said: 'What is the family style of the Abbot?' The master replied: 'Everyone sees it.' The monk said: 'I don't know what they see.' The master replied: 'Hitting the west wall from the east wall.' A monk asked: 'What is a seamless pagoda?' The master replied: 'White clouds envelop the mountain top, never revealing the towering peaks.' In the spring of the second year of Chongning, Li Gongxiaoshou, the governor of Kaifeng, reported that the master's conduct was outstanding, a model in the monastic community, and should be praised and honored. Thereupon, the emperor bestowed upon him a purple robe and a title.
定照禪師。內臣持 敕命至。師迎謝曰。某辭父母出家時。嘗陳重誓。不為利名。專誠學道。用資九族。茍渝願心。當棄身命。父母以此聽許。今若不守本志。竊冒 寵光。則佛法．親盟背矣。於是修表具辭。復降 旨京尹。堅俾授之。師確守不回。以拒 命坐罪。奉 旨下棘寺。與從輕。寺吏聞有司欲徙淄州。有司曰。有疾。與免刑。及吏問之。師曰。無疾。吏云。何有灸瘢耶。曰。昔者疾。今日愈。吏令思之。曰。已悉厚意。但妄非所安。乃恬然就刑而行。從之者如歸市。師以法語施之。獲益尤眾。靈源清禪師評曰。夫楷公大士也。其建志立行。當素有根本。豈悠悠者之所能知。因贊其像曰。惟唐正觀。靈潤投歡。匪移所守。能適其安。乃曰。此行略有三益。一酬往譴。二順厭生。三成大行。今日淄州楷公亦云。嚴天大雪。始見松筠。媚草天華。亦成造化。茍竊世榮。實辜恩者。師抵淄川僦居。學者愈親。明年冬。 敕令自便。庵于芙蓉湖心。道俗川湊。僅數百人。日食粥一杯。故多引去。政和七年冬。 賜額曰華嚴禪寺。八年五月十四日。索筆書偈付侍僧曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。移時乃逝。
隨州大洪第一世報恩禪師
衛之黎陽
【現代漢語翻譯】 現代漢語譯本： 定照禪師。內臣拿著皇帝的敕命來到。禪師迎接並謝恩說：『我辭別父母出家時，曾經立下重誓，不為名利，專心誠意地學習佛法，用來報答九族。如果違背這個誓願，甘願捨棄身命。父母因此才允許我出家。現在如果我不遵守本來的志向，偷偷地接受皇上的恩寵，那就是背棄了佛法和對親人的盟約。』於是修書上表，懇切地推辭。皇帝再次下旨給京尹，堅決要授予他官職。禪師堅決守住自己的志向，不肯改變，因為抗拒皇命而被判罪。奉皇帝的旨意，被關押到棘寺。皇帝從輕發落。寺里的官吏聽說有司要將他流放到淄州，有司說：『他有疾病，可以免除刑罰。』官吏問禪師，禪師說：『我沒有疾病。』官吏說：『為什麼有灸療的疤痕呢？』禪師說：『那是以前的疾病，今天已經痊癒了。』官吏讓他好好考慮，禪師說：『我已經完全明白您的好意了，但是用虛妄的手段來獲得安逸，我實在不能接受。』於是坦然地接受刑罰並出發。跟隨他的人如同趕集一樣。禪師用佛法開導他們，得到利益的人特別多。靈源清禪師評論說：『楷公（指定照禪師）真是大丈夫啊！他樹立志向，建立德行，必定有深厚的根基，哪裡是那些平庸的人所能理解的。』於是讚頌他的畫像說：『只有唐朝正觀年間，靈潤才投靠他感到歡喜。不改變自己的操守，才能適應自己的心安。』又說：『這次行動略有三個益處：一是償還過去的罪過，二是順應厭惡生死的想法，三是成就偉大的修行。』今天淄州的楷公也說：『嚴寒的冬天，才能看到松樹和竹子的堅韌。即使是柔媚的小草，得到天華的滋潤，也能成就造化。如果偷偷地享受世俗的榮華，實在辜負了皇上的恩德。』禪師到達淄川后，租房子居住。來學習的人更加親近他。第二年冬天，皇帝下令讓他自己方便行事。禪師在芙蓉湖中心建了一座庵，來求道的人像河流一樣匯聚，差不多有幾百人。每天只吃一杯粥，所以很多人離開了。政和七年冬天，皇帝賜予寺廟匾額，題為華嚴禪寺。政和八年五月十四日，禪師拿起筆寫下偈語，交給侍奉他的僧人說：『我今年七十六歲，世間的緣分現在已經足夠了。活著不貪愛天堂，死了也不害怕地獄。撒手放下，橫身於三界之外，自由自在，不受任何拘束。』過了一會兒就去世了。
隨州大洪第一世報恩禪師
衛之黎陽
【English Translation】 English version: Chan Master Dingzhao. An inner court official arrived bearing an imperial edict. The Master greeted him and expressed his gratitude, saying: 'When I bid farewell to my parents to become a monk, I made a solemn vow, not for the sake of profit or fame, but to wholeheartedly and sincerely study the Dharma, in order to benefit my nine generations of relatives. If I were to break this vow, I would willingly give up my life. It was because of this that my parents allowed me to leave home. Now, if I do not uphold my original aspiration and secretly accept the Emperor's favor, then I would be betraying the Buddha's Dharma and my covenant with my family.' Thereupon, he prepared a memorial to earnestly decline the honor. The Emperor issued another decree to the magistrate of the capital, insisting that he be granted the position. The Master firmly adhered to his principles and refused to yield, and was sentenced for disobeying the imperial command. By imperial decree, he was imprisoned in the Jishi Temple. The Emperor showed leniency. The temple officials heard that the authorities intended to exile him to Zizhou. The authorities said, 'He is ill, so he can be exempted from punishment.' When the officials asked the Master, the Master said, 'I am not ill.' The officials said, 'Why are there cauterization scars?' The Master said, 'Those were from past illnesses, but today I am healed.' The officials urged him to consider it carefully. The Master said, 'I fully understand your kindness, but I cannot accept using false pretenses to gain comfort.' Thus, he calmly accepted the punishment and departed. Those who followed him were like people going to a market. The Master enlightened them with the Dharma, and many benefited greatly. Chan Master Lingyuan Qing commented: 'Master Kai (referring to Chan Master Dingzhao) is truly a great man! His determination and conduct must have deep roots, which ordinary people cannot comprehend.' He then praised his portrait, saying: 'Only during the Zhenguan era of the Tang Dynasty did Lingrun happily submit to him. Without changing his integrity, he can adapt to his own peace.' He also said: 'This action has roughly three benefits: first, to repay past offenses; second, to comply with the aversion to birth and death; and third, to accomplish great practice.' Today, Master Kai of Zizhou also said: 'Only in the severe winter can we see the resilience of pine and bamboo. Even the charming grass, nourished by the heavenly dew, can achieve creation. If one secretly enjoys worldly glory, one truly betrays the Emperor's kindness.' After the Master arrived in Zichuan, he rented a house to live in. Those who came to study became even closer to him. In the winter of the seventh year of the Zhenghe era, the Emperor issued an order allowing him to do as he pleased. The Master built a hermitage in the heart of Furong Lake, and those who sought the Way gathered like rivers, numbering nearly several hundred. They only ate one cup of porridge a day, so many left. In the winter of the seventh year of the Zhenghe era, the Emperor bestowed a plaque on the temple, naming it Huayan Chan Temple (Huayan Chan Temple 華嚴禪寺). On the fourteenth day of the fifth month of the eighth year of the Zhenghe era, the Master picked up a pen and wrote a verse, giving it to the monk who attended him, saying: 'I am seventy-six years old this year, and my worldly connections are now sufficient. Alive, I do not covet paradise; dead, I do not fear hell. Letting go and lying across the three realms, I am free and unrestrained, without any constraints.' After a while, he passed away.
Chan Master Baoen, the First Generation of Dahong in Suizhou
Liyang of Wei
人。族劉氏。而劉氏世皆碩儒。師未冠。舉方略。擢上第。后厭塵境。請于朝。乞謝簪紱為僧。 上從其請。遂游心祖道。至投子。未久即悟心要。子曰。汝再來人也。宜自護持。辭謁諸名宿。皆蒙印可。丞相韓公縝慕師道望。請開法于西京之少林。未幾。大洪革律為禪。 神宗親灑宸翰。改 賜今額。 詔師居之。 上堂曰。五五二十五。案山雷。主山雨。明眼衲僧莫教錯舉。 上堂。若向這裡說即心即佛。大似頭上安頭。若說非心非佛。何異迷頭認影。賞個名。安個字。定個是。立個非。向甚麼處見達磨祖師。然雖如此。放一線道。別有商量。諸仁者。是復誰是。非復誰非。是非杳絕。分明萬機。會么。前是官不容針。后是私通車馬。於斯明得。晝見日。夜見星。於斯不明。有寒暑兮促君壽。有鬼神兮妒君福。 上堂。如斯話會。誰是知音。直饒向一句下千眼頓開。端的有幾個是迷逢達磨。諸人要識達磨祖師么。乃舉手作捏勢曰。達磨祖師鼻孔在少林手裡。放開去也。從教此土西天說黃道黑。欺胡謾漢。若不放過。不消一捏。有人要與祖師作主。便請出來與少林相見。還有么。良久。曰。果然。 問。祖師西來。九年面壁。最後一句。請師舉唱。曰。面黑眼睛白。師嘗設百問以問學者。其略曰。假使百千劫。所作
【現代漢語翻譯】 現代漢語譯本： 劉氏，某族人，世代都是博學的儒士。他還沒成年時，就因提出的方略而被破格提拔。後來厭倦了世俗生活，向朝廷請求辭去官職，出家為僧。皇帝批準了他的請求，於是他專心研究佛法。到了投子山，沒多久就領悟了佛法的精髓。投子禪師說：『你是轉世之人，要好好守護自己的道心。』他辭別投子禪師，拜訪了許多名僧，都得到了他們的認可。丞相韓公縝仰慕他的德行，請他到西京（今洛陽）的少林寺弘揚佛法。不久，他將少林寺從律宗改為禪宗。
神宗皇帝親自書寫了匾額，賜予少林寺新的名稱，並下詔讓他主持寺院。他上堂說法時說：『五五二十五，案山是雷卦，主山是雨卦。明眼的僧人不要弄錯了。』
他又上堂說法：『如果在這裡說『即心即佛』，就像頭上安頭一樣多餘。如果說『非心非佛』，又和迷失方向，把影子當成真東西有什麼區別？賞賜一個名號，安上一個字，肯定一個『是』，否定一個『非』，從哪裡能見到達磨祖師呢？雖然如此，放開一條路，還有商量的餘地。各位，誰是『是』，誰是『非』？是非完全消失，一切事理都清清楚楚。明白了嗎？前面是官府不容針，後面是私下裡可以通行車馬。如果能明白這個道理，白天能見到太陽，夜晚能見到星星。如果不能明白，寒暑交替會縮短你的壽命，鬼神也會嫉妒你的福報。』
他又上堂說法：『這樣的話語，誰是知音呢？即使在一句話下頓悟，真正不被達磨祖師迷惑的又有幾個呢？各位想認識達磨祖師嗎？』於是舉起手作捏的姿勢說：『達磨祖師的鼻孔在少林寺手裡。放開他，就任憑這片土地和西天的人說黃道黑道，欺騙胡人，瞞哄漢人。如果不放過他，用不著一捏。有人要替祖師做主嗎？就請出來和少林寺相見。還有人嗎？』停頓了很久，說：『果然沒有。』
有人問：『達磨祖師西來，九年面壁，最後一句是什麼，請禪師開示。』禪師說：『面黑眼睛白。』禪師曾經提出一百個問題來問學生，其中大概有：『即使經過百千劫，所作的...
【English Translation】 English version: Liu, from the Liu clan, whose family were all learned Confucian scholars. Before he reached adulthood, he was exceptionally promoted for his strategies. Later, weary of the mundane world, he requested the court to resign from his official position and become a monk. The emperor granted his request, and he devoted himself to studying Buddhism. Upon arriving at Mount Touzi, he quickly grasped the essence of Buddhist teachings. Zen Master Touzi said, 'You are a reincarnated person; you should carefully protect your mind of the Tao.' He bid farewell to Zen Master Touzi and visited many famous monks, all of whom acknowledged his understanding. Prime Minister Han Gongzhen admired his virtue and invited him to propagate Buddhism at Shaolin Temple in Xijing (present-day Luoyang). Soon after, he transformed Shaolin Temple from the Vinaya School to the Zen School.
Emperor Shenzong personally wrote the plaque, bestowing a new name upon Shaolin Temple, and issued an edict for him to preside over the monastery. During his Dharma talks, he said, 'Five times five is twenty-five; the front mountain is the trigram of thunder, and the main mountain is the trigram of rain. Clear-eyed monks should not mistake them.'
He also said during a Dharma talk: 'If you say 'mind is Buddha' here, it's like adding a head on top of a head, superfluous. If you say 'mind is not Buddha,' how is it different from being lost and mistaking a shadow for reality? Bestowing a name, affixing a word, affirming a 'yes,' negating a 'no,' where can you see Bodhidharma? Although this is so, opening a path, there is room for discussion. Everyone, who is 'yes,' and who is 'no'? When yes and no completely disappear, all principles are clear. Do you understand? Before, the government did not allow a needle to pass; after, private carriages could pass freely. If you understand this principle, you will see the sun during the day and the stars at night. If you do not understand, the changing seasons will shorten your life, and ghosts and spirits will be jealous of your blessings.'
He also said during a Dharma talk: 'Who is the kindred spirit to these words? Even if one has a sudden awakening upon hearing a single phrase, how many are truly not deluded by Bodhidharma? Do you all want to recognize Bodhidharma?' Then he raised his hand and made a pinching gesture, saying, 'Bodhidharma's nostrils are in the hands of Shaolin Temple. If released, let the people of this land and the Western Heaven speak of the yellow path and the black path, deceiving the Hu people and deceiving the Han people. If not released, there is no need for a pinch. Does anyone want to take charge for the Patriarch? Then please come out and meet Shaolin Temple. Is there anyone?' After a long pause, he said, 'Indeed, there is no one.'
Someone asked, 'When Bodhidharma came from the West and faced the wall for nine years, what was his final statement? Please enlighten us, Master.' The Zen master said, 'Black face, white eyes.' The Zen master once posed a hundred questions to ask students, some of which were: 'Even if after hundreds of thousands of kalpas, the actions...
業不忘。為甚麼一稱南無佛。罪滅河沙劫。又作此相○曰。森羅萬像。總在其中。具眼禪人。請試甄別。師素與無盡居士張公商英友善。無盡數以書問儒釋大要。師隨問以答之。無盡問曰。清涼疏第三卷。西域邪見。不出四見。此方儒道。亦不出此四見。如莊老計自然為因。能生萬物。即是邪因。易曰。太極生兩儀。大極為因。亦是邪因。若謂一陰一陽之謂道。能生萬物。亦是邪因。若計一為虛無。則是無因。今疑老子自然與西天外道自然不同。何以言之。老子曰。常無慾以觀其妙。常有欲以觀其徼。無慾則常。有徼則已入其道矣。謂之邪因。豈有說乎。易曰。一陰一陽之謂道。陰陽不測之謂神。神也者。妙萬物而為言。寂然不動。感而遂通天下之故。今乃破陰陽變易之道為邪因。撥去不測之神。豈有說乎。望紙后批示。以斷疑網故也。師答曰。西域外道宗多途。要其會歸。不出有無四見而已。謂有見．無見．亦有亦無見．非有非無見也。蓋不即一心為道。則道非我有。故名外道。不即諸法是心。則法隨見異。故名邪見。如謂之有。有則有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。亦猶是也。夫不能離諸見。則無以明自心。無以明自心。則不能知正道矣。故經云。言詞
【現代漢語翻譯】 現代漢語譯本 業不忘。為什麼一稱念'南無佛'（皈依佛），就能消滅如恒河沙數般的劫難罪業？又作此相○說：'森羅萬象，總在其中。具眼禪人，請試著辨別。' 師父平時與無盡居士張公商英交好，無盡多次以書信請教儒釋的要義。師父總是隨著他的問題一一解答。無盡問道：'清涼疏第三卷中說，西域的邪見，不出四種見解。我們這邊的儒道，也逃不出這四種見解。比如莊子、老子認為自然是原因，能夠產生萬物，這就是邪因。易經說：太極生兩儀，太極是原因，也是邪因。如果說一陰一陽叫做道，能夠產生萬物，也是邪因。如果認為'一'是虛無，那就是無因。現在我懷疑老子的自然與西天外道的自然不同，為什麼要這樣說呢？老子說：常常沒有慾望，才能觀察到道的玄妙；常常有慾望，只能觀察到道的邊際。沒有慾望就常常存在，有了邊際就進入了道。說這是邪因，難道有道理嗎？易經說：一陰一陽叫做道，陰陽變化莫測叫做神。神，是用來形容萬物的玄妙，寂靜不動，感應就能通達天下的事理。現在卻把陰陽變易的道理破斥為邪因，否定了變化莫測的神，難道有道理嗎？希望您在紙后批示，以斷除我的疑惑。' 師父回答說：'西域外道的宗派很多，但要歸結起來，也不出有、無四種見解而已。就是有見、無見、亦有亦無見、非有非無見。因為不以一心為道，所以道不是我所擁有的，因此叫做外道。不以諸法是心，那麼法就隨著見解而不同，所以叫做邪見。如果說是有，有就有無；如果說是無，無就有有。有無就產生了有見的爭論，無有就產生了無見的興起。如果說是亦有亦無見，非有非無見，也是一樣。不能離開各種見解，就無法明白自己的心。無法明白自己的心，就不能知道正道了。所以經上說，言語'
【English Translation】 English version 'One's karma is never forgotten. Why is it that reciting 'Namo Buddha' (Homage to Buddha) once can eradicate sins for kalpas as numerous as the sands of the Ganges? And again, this image ○ says: 'The myriad phenomena of the universe are all contained within it. Chan practitioners with discerning eyes, please try to distinguish.' The Master was usually on good terms with Upasaka Wujin, Zhang Gong Shangying. Wujin frequently inquired about the essentials of Confucianism and Buddhism through letters. The Master always answered his questions accordingly. Wujin asked: 'In the third volume of the Qingliang Commentary, it says that the heretical views of the Western Regions do not go beyond four views. The Confucianism and Taoism here also cannot escape these four views. For example, Zhuangzi and Laozi consider nature as the cause, capable of producing all things, which is a heretical cause. The Book of Changes says: The Taiji (Great Ultimate) generates the two forms (yin and yang), the Taiji is the cause, which is also a heretical cause. If it is said that one yin and one yang is called the Dao (the Way), capable of producing all things, it is also a heretical cause. If it is considered that 'one' is emptiness, then there is no cause. Now I suspect that Laozi's nature is different from the nature of the Western Regions' heretics. Why is it said so? Laozi said: 'Always without desire, one can observe its subtlety; always with desire, one can only observe its boundary.' Without desire, it is constant; with boundary, one has already entered the Dao. Is there any reason to call this a heretical cause? The Book of Changes says: 'One yin and one yang is called the Dao, the changes of yin and yang are unpredictable and called spirit.' Spirit is used to describe the subtlety of all things, being still and unmoving, responding and thus understanding the affairs of the world. Now, to refute the principle of yin and yang transformation as a heretical cause, and to deny the unpredictable spirit, is there any reason? I hope you can provide instructions on the back of the paper to dispel my doubts.' The Master replied: 'The sects of the Western Regions' heretics are numerous, but to summarize, they do not go beyond the four views of existence and non-existence. That is, the view of existence, the view of non-existence, the view of both existence and non-existence, and the view of neither existence nor non-existence. Because they do not take the one mind as the Dao, the Dao is not something I possess, therefore it is called a heretical path. If all dharmas (phenomena) are not considered as the mind, then the dharmas will differ according to the views, therefore it is called a heretical view. If it is said that there is existence, then there is existence and non-existence; if it is said that there is non-existence, then there is non-existence and existence. Existence and non-existence will give rise to disputes about the view of existence, and non-existence will give rise to the emergence of the view of non-existence. If it is said that it is both existence and non-existence, or neither existence nor non-existence, it is the same. If one cannot be free from various views, then one cannot understand one's own mind. If one cannot understand one's own mind, then one cannot know the right path. Therefore, the sutra says, words'
所說法。小智妄分別。不能了自心。云何知正道。又云。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途。正由見悟殊致故也。故清涼以莊老計道法自然。能生萬物。易謂太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物。則是邪因。計一為虛無。則是無因。嘗試論之。夫三界唯心。萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡。百非斯遣。則自然因緣皆為戲論。虛無真實俱是假名矣。至若謂太極陰陽。能生萬物。常無常有。斯為眾妙之門。陰陽不測。是謂無方之神。雖聖人設教。示悟多方。然既異一心。寧非四見。何以明之。蓋虛無為道。道則是無。若自然。若太極。若一陰一陽為道。道即是有。常無常有。則是亦無亦有。陰陽不測。則是非有非無。先儒或謂妙萬物謂之神。則非物。物物則亦是無。故西天諸大論師皆以心外有法為外道。萬法唯心為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法。則諸見競生。言雖或同。未足以為同也。雖然。儒道聖人固非不知之。乃存而不論耳。良以未即明指一心為萬法之宗。雖或言之。猶不論也。如西天外道。皆
大權菩薩示化之所施為。橫生諸見。曲盡異端。以明佛法是為正道。此其所以為聖人之道。順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權。未必知權也。知權之為實。斯知權矣。是亦周．孔．老．莊。設教立言之本意。一大事因緣之所成始。所成終也。然則三教一心。同途異轍。究竟道宗。本無言說。非維摩大士。孰能知此意也。
沂州洞山云禪師
上堂曰。秋風卷地。夜雨翻空。可中別有清涼。個里更無熱惱。是誰活計。到者方知。才落見聞。即居途路。且道到家后如何。任運獨行無伴侶。不居正位不居偏。
長安福應文禪師
上堂曰。明明百草頭。明明祖師意。直下便承當。錯認弓為矢。惺惺底筑著磕著。懵懂底和泥合水。龜毛拂這塞虛空。兔角杖撐天拄地。日射珊瑚林。知心能幾幾。以拂子擊禪床。下座。
嘉泰普燈錄卷第三
音釋
愿音愿 赟于倫切 捷疾葉切 楷口駭切 齠音迢 鑾盧丸切 諟音是 𤑫音蓬 㶿滿沒切 噲音快 掇都括切 鼷音奚 啰音羅 唻來皆切 抨披耕切 駒音俱 𨁝音孛 尿奴吊切 奯音豁 靴許戈切 胝丁尼切 晃戶廣切 醺音熏 𦏪音靈 慵常容切
【現代漢語翻譯】 現代漢語譯本： 大權菩薩所示現的化身，其所作所為，有時會橫生出各種偏見，甚至窮盡各種異端邪說，以此來彰顯佛法才是真正的正道。這正是聖人之道的體現，順境逆境都能遵循，不是常人的思維所能理解的。所以古人說：『從前真正的宗旨還沒有顯現時，孔子尚且用心關注。現在已經知道真理的歸宿，就不應該再執著于權宜之教。』然而，知道權宜之教是權宜之計，未必真正瞭解權宜之教的真諦。只有知道權宜之教是爲了顯現實相，才算真正瞭解權宜之教。這也就是周公、孔子、老子、莊子設立教義、創立學說的根本用意，也是一大事因緣的開始和最終目的。如此說來，儒、釋、道三教一心同歸，只是道路不同而已，最終所追求的道，本來就無法用言語表達。如果不是維摩詰大士（Vimalakirti, 佛教在家菩薩，以智慧和辯才著稱），誰又能真正理解這個道理呢？ 沂州洞山云禪師（Yun Chan Master of Dongshan in Yizhou） 上堂開示說：『秋風席捲大地，夜雨傾盆而下，這其中別有一番清涼的意境，這裡沒有絲毫的煩惱。這是誰的活計？只有親身經歷的人才能知道。一旦落入見聞思慮，就仍然在路途之中。那麼，到達家之後又如何呢？任憑自然，獨自前行，沒有伴侶，不居於正位，也不居於偏位。』 長安福應文禪師（Wen Chan Master of Fuying in Chang'an） 上堂開示說：『明明朗朗的百草頭上，明明朗朗的是祖師的意旨。當下就應該承擔，如果錯認了弓為箭。清醒的人碰碰撞撞，懵懂的人和泥摻水。用龜毛做的拂塵，能夠塞滿虛空；用兔子角做的枴杖，能夠支撐天地。陽光照耀著珊瑚林，知心的人能有幾個？』用拂子敲擊禪床，下座。 嘉泰普燈錄卷第三 音釋 愿音愿 赟于倫切 捷疾葉切 楷口駭切 齠音迢 鑾盧丸切 諟音是 𤑫音蓬 㶿滿沒切 噲音快 掇都括切 鼷音奚 啰音羅 唻來皆切 抨披耕切 駒音俱 𨁝音孛 尿奴吊切 奯音豁 靴許戈切 胝丁尼切 晃戶廣切 醺音熏 𦏪音靈 慵常容切
【English Translation】 English version: The manifestations and actions of the Great Power Bodhisattva (Dàquán Púsà) sometimes give rise to various prejudices and even exhaust all kinds of heresies, in order to demonstrate that the Buddha-dharma is the true right path. This is the embodiment of the way of the sage, which can be followed in both favorable and adverse circumstances, and cannot be understood by ordinary thinking. Therefore, the ancients said: 'In the past, when the true purpose had not yet been revealed, Confucius still paid attention to it. Now that we know the destination of truth, we should no longer cling to expedient teachings.' However, knowing that expedient teachings are expedient does not necessarily mean truly understanding the essence of expedient teachings. Only by knowing that expedient teachings are for revealing reality can one truly understand expedient teachings. This is also the fundamental intention of the Duke of Zhou, Confucius, Lao Tzu, and Zhuang Tzu in establishing doctrines and creating theories, and it is also the beginning and ultimate purpose of a great event and condition. In this way, Confucianism, Buddhism, and Taoism share the same heart and return to the same goal, but the paths are different. The ultimate Dao (道, the Way) cannot be expressed in words. If it were not for the great Vimalakirti (Vimalakirti, a lay Buddhist known for his wisdom and eloquence), who could truly understand this principle? Yun Chan Master of Dongshan in Yizhou (沂州洞山云禪師) Ascending the hall, he said: 'The autumn wind sweeps the earth, and the night rain pours down. There is a unique coolness in this, and there is no trouble here. Whose livelihood is this? Only those who have experienced it can know. Once it falls into seeing, hearing, thinking, and deliberation, it is still on the road. So, what about after arriving home? Let nature take its course, walk alone without companions, not dwelling in the right position, nor dwelling in the biased position.' Wen Chan Master of Fuying in Chang'an (長安福應文禪師) Ascending the hall, he said: 'Clearly and brightly on the heads of the hundred grasses, clearly and brightly is the intention of the Patriarch. One should take responsibility immediately, if one mistakes the bow for an arrow. The sober-minded stumble and bump, the ignorant mix mud and water. A duster made of tortoise hair can fill the void; a cane made of rabbit horns can support the sky and earth. The sun shines on the coral forest, how many are those who know the heart?' He struck the Zen bed with the whisk and descended from the seat. Jia Tai Pu Deng Lu Volume 3 (嘉泰普燈錄卷第三) Phonetic Annotations 愿音愿 (yuàn yīn yuàn) 赟于倫切 (yūn yú lún qiē) 捷疾葉切 (jié jí yè qiē) 楷口駭切 (kǎi kǒu hài qiē) 齠音迢 (tiáo yīn tiáo) 鑾盧丸切 (luán lú wán qiē) 諟音是 (shì yīn shì) 𤑫音蓬 (péng yīn péng) 㶿滿沒切 (chā mǎn mò qiē) 噲音快 (kuài yīn kuài) 掇都括切 (duō dū kuò qiē) 鼷音奚 (xī yīn xī) 啰音羅 (luō yīn luó) 唻來皆切 (lài lái jiē qiē) 抨披耕切 (pēng pī gēng qiē) 駒音俱 (jū yīn jū) 𨁝音孛 (bèi yīn bèi) 尿奴吊切 (niào nú diào qiē) 奯音豁 (huò yīn huō) 靴許戈切 (xuē xǔ gē qiē) 胝丁尼切 (zhī dīng ní qiē) 晃戶廣切 (huǎng hù guǎng qiē) 醺音熏 (xūn yīn xūn) 𦏪音靈 (líng yīn líng) 慵常容切 (yōng cháng róng qiē)
淬取內切 礪音厲 捃居運切 媽音馬 䰂音采 懊烏皓切 欏音羅 餿音搜 罅虛詐切 灌音貫 蘇音蘇 嚧音盧 㗭音悉 唎音利 聻尼止切 椑音卑 沂魚衣切 瘢蒲官切 磕克盍切 縝之忍切 懵母總切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第四
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十二世(臨濟八世)
黃龍普覺慧南禪師法嗣一
隆興府黃龍寶覺祖心禪師
南雄始興人。族鄔氏。為書生有聲。年十九目盲。父母禱圓通大士。許出家。即睹物。乃依龍山寺慧全。明年試經。唯師獻詩得奏名剃染。繼住龍山。以律身不嚴。幾逢橫逆。遂入叢林。謁云峰悅禪師。留三年。告悅將去。悅特指見南禪師(時住積翠)。往居四年。無所入。一日。傾湯誤注手指。豁如夢覺。知有而機不發。南抑之。師復云峰。悅已謝世。就止石霜。因讀傳燈。至僧問多福。如何是多福一叢竹。曰。一莖兩莖斜。云。學人不會。曰。三莖四莖曲。於是頓證二師垂手處。徑回積翠。方展坐具。南曰。子始入吾室矣。師禮謝。乃謁翠巖真．泐潭月。皆器之。自爾名冠叢社。南以熙寧二年歸寂。郡守及龍圖徐公禧挽師嗣居。 上堂曰。大凡窮生死根源
【現代漢語翻譯】 現代漢語譯本： 淬取（cuì qǔ）：提取，精煉。 礪音厲（lì yīn lì）：磨礪聲音。 捃居運切（jùn jū yùn qiè）：捃，讀jùn，音同『運』。 媽音馬（mā yīn mǎ）：媽，讀mā，音同『馬』。 䰂音采（biāo yīn cǎi）：䰂，讀biāo，音同『采』。 懊烏皓切（ào wū hào qiè）：懊，讀ào，音同『皓』。 欏音羅（luó yīn luó）：欏，讀luó，音同『羅』。 餿音搜（sōu yīn sōu）：餿，讀sōu，音同『搜』。 罅虛詐切（xià xū zhà qiè）：罅，讀xià，音同『詐』。 灌音貫（guàn yīn guàn）：灌，讀guàn，音同『貫』。 蘇音蘇（sū yīn sū）：蘇，讀sū，音同『蘇』。 嚧音盧（lú yīn lú）：嚧，讀lú，音同『盧』。 㗭音悉（xī yīn xī）：㗭，讀xī，音同『悉』。 唎音利（lì yīn lì）：唎，讀lì，音同『利』。 聻尼止切（nǐ ní zhǐ qiè）：聻，讀nǐ，音同『止』。 椑音卑（bēi yīn bēi）：椑，讀bēi，音同『卑』。 沂魚衣切（yí yú yī qiè）：沂，讀yí，音同『衣』。 瘢蒲官切（bān pú guān qiè）：瘢，讀bān，音同『官』。 磕克盍切（kē kè hé qiè）：磕，讀kē，音同『盍』。 縝之忍切（zhěn zhī rěn qiè）：縝，讀zhěn，音同『忍』。 懵母總切（měng mǔ zǒng qiè）：懵，讀měng，音同『總』。
卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第四
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十二世(臨濟八世)
黃龍普覺慧南禪師法嗣一
隆興府黃龍寶覺祖心禪師
南雄始興人。族鄔氏。為書生有聲。年十九目盲。父母禱圓通大士（觀音菩薩的別稱）。許出家。即睹物。乃依龍山寺慧全。明年試經。唯師獻詩得奏名剃染。繼住龍山。以律身不嚴。幾逢橫逆。遂入叢林。謁云峰悅禪師。留三年。告悅將去。悅特指見南禪師(時住積翠)。往居四年。無所入。一日。傾湯誤注手指。豁如夢覺。知有而機不發。南抑之。師復云峰。悅已謝世。就止石霜。因讀傳燈。至僧問多福。如何是多福一叢竹。曰。一莖兩莖斜。云。學人不會。曰。三莖四莖曲。於是頓證二師垂手處。徑回積翠。方展坐具。南曰。子始入吾室矣。師禮謝。乃謁翠巖真．泐潭月。皆器之。自爾名冠叢社。南以熙寧二年歸寂。郡守及龍圖徐公禧挽師嗣居。 上堂曰。大凡窮生死根源
【English Translation】 English version: 淬取 (cuì qǔ): To extract, to refine. 礪音厲 (lì yīn lì): To sharpen the sound. 捃居運切 (jùn jū yùn qiè): 捃, pronounced jùn, sounds like '運' (yùn). 媽音馬 (mā yīn mǎ): 媽, pronounced mā, sounds like '馬' (mǎ). 䰂音采 (biāo yīn cǎi): 䰂, pronounced biāo, sounds like '采' (cǎi). 懊烏皓切 (ào wū hào qiè): 懊, pronounced ào, sounds like '皓' (hào). 欏音羅 (luó yīn luó): 欏, pronounced luó, sounds like '羅' (luó). 餿音搜 (sōu yīn sōu): 餿, pronounced sōu, sounds like '搜' (sōu). 罅虛詐切 (xià xū zhà qiè): 罅, pronounced xià, sounds like '詐' (zhà). 灌音貫 (guàn yīn guàn): 灌, pronounced guàn, sounds like '貫' (guàn). 蘇音蘇 (sū yīn sū): 蘇, pronounced sū, sounds like '蘇' (sū). 嚧音盧 (lú yīn lú): 嚧, pronounced lú, sounds like '盧' (lú). 㗭音悉 (xī yīn xī): 㗭, pronounced xī, sounds like '悉' (xī). 唎音利 (lì yīn lì): 唎, pronounced lì, sounds like '利' (lì). 聻尼止切 (nǐ ní zhǐ qiè): 聻, pronounced nǐ, sounds like '止' (zhǐ). 椑音卑 (bēi yīn bēi): 椑, pronounced bēi, sounds like '卑' (bēi). 沂魚衣切 (yí yú yī qiè): 沂, pronounced yí, sounds like '衣' (yī). 瘢蒲官切 (bān pú guān qiè): 瘢, pronounced bān, sounds like '官' (guān). 磕克盍切 (kē kè hé qiè): 磕, pronounced kē, sounds like '盍' (hé). 縝之忍切 (zhěn zhī rěn qiè): 縝, pronounced zhěn, sounds like '忍' (rěn). 懵母總切 (měng mǔ zǒng qiè): 懵, pronounced měng, sounds like '總' (zǒng).
卍 New Continued Tripitaka, Volume 79, No. 1559, Jiatai Pudeng Lu (Jiatai Era Lamp Records)
Jiatai Pudeng Lu, Volume 4
Compiled by (臣) Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture
Twelfth Generation of Nanyue (Eighth Generation of Linji)
Dharma Successor 1 of Chan Master Huinan of Huanglong Pujue
Chan Master Zuxin of Huanglong Baojue, Longxing Prefecture
A native of Shixing, Nanxiong. His family name was Wu. He was a renowned scholar. He became blind at the age of nineteen. His parents prayed to the Great Compassionate One (another name for Avalokiteśvara Bodhisattva), vowing to let him become a monk. He immediately regained his sight. He then followed Huiquan at Longshan Monastery. The following year, he took the scripture examination. Only the master presented a poem and was granted permission to shave his head and dye his robes. He then resided at Longshan. Because he was not strict with himself in observing the precepts, he nearly encountered misfortune. He then entered the monastic community and visited Chan Master Yue of Yunfeng. After staying for three years, he told Yue that he was leaving. Yue specifically directed him to see Chan Master Nan (who was residing at Jicui at the time). He resided there for four years without any entry. One day, he accidentally poured hot soup on his finger. He suddenly awakened as if from a dream, realizing there was something, but his potential was not triggered. Nan suppressed him. The master returned to Yunfeng. Yue had already passed away. He then stayed at Shishuang. While reading the Transmission of the Lamp, he came across a monk asking Duofu, 'What is a clump of Duofu bamboo?' The master replied, 'One stalk, two stalks, slanting.' The monk said, 'This student does not understand.' The master replied, 'Three stalks, four stalks, crooked.' Thereupon, he suddenly realized the place where the two masters were letting go. He went straight back to Jicui. As soon as he spread his sitting mat, Nan said, 'You have finally entered my room.' The master bowed in gratitude. He then visited Cuiyan Zhen and Letan Yue, who both valued him. From then on, his name crowned the monastic community. Nan passed away in the second year of Xining. The prefect and Xu Gongxi of Longtu urged the master to succeed him as abbot. He ascended the Dharma hall and said, 'Generally, to exhaust the source of birth and death...'
。直須明取自家一片田地。教伊去處分明。然後臨機應用。不失其宜。只如鋒铓未兆已前。都無是個非個。瞥爾爆動。便有五行金木。相生相剋。胡來漢現。四姓雜居。各任方隅。是非鋒起。致使玄黃不辨。水乳不分。疾在膏肓。難為救療。若不當陽曉示。窮子無以知歸。欲得大用現前。便可頓忘諸見。諸見既盡。昏霧不生。大智洞然。更非他物。珍重。 上堂。擊禪床曰。一塵才舉。大地全收。諸人耳在一聲中。一聲遍在諸人耳。若是摩霄俊鶻。便合乘時。止濼困魚。徒勞激浪。 上堂。不與萬法為侶。即是無諍三昧。便恁么去。爭奈弦急則聲促。若能向紫羅帳里撒真珠。未必善因而招惡果。 上堂。有句無句。如藤倚樹。且任諸人點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢這裡著得一隻眼。便見七蹤八橫。舉拂子曰。看。太陽溢目。萬里不掛片云。若是覆盆之下。又爭怪得老僧。 上堂。若也單明自己。不悟目前。此人有眼無足。若悟目前。不明自己。此人有足無眼。據此二人。十二時中常有一物蘊在胸中。物既在胸。不安之相常在目前。既在目前。觸途成滯。作么生得平穩去。祖不言乎。執之失度。必入邪路。放之自然。體無去住。 僧問。達磨九年面壁。意旨如何。曰。身貧無被蓋。云。莫
辜負他先聖也無。曰。阇梨見處又作么生。僧𦘕一圓相。師曰。𪈏雀不離窠。僧禮拜。師曰。更深猶自可。午後始愁人。 問。未登此座時如何。曰。一事全無。云。登后如何。曰。仰面觀天不見天。師住持十有二年。性真率。不樂事務。凡五辭乃退。揭其室曰晦堂。衲子源源而來。揮之不去。士夫慕風求開發者眾。因摭教門祖宗言句及儒道經書作徴問辨通。如論語曰。參乎。吾道一以貫之。曾子曰。唯。子出。門人問曰。何謂也。曾子曰。夫子之道。忠恕而已矣。師曰。吾道既一。則可以統貫萬差之事。當其一貫。萬事之中可容其見。若容其見。則不為一。若不見時。萬事顯然。一何形狀。茍能見達。忠恕之道可得而明。道德經．出生入死章曰。生之徒十有三。死之徒十有三。人之生。動之死地。亦十有三。夫何故。以其生生之厚。蓋聞善攝生者。陸行不避兕虎。入軍不被甲兵。兕無所投其角。虎無所措其爪。兵無所容其刃。夫何故。以其無死地焉。師曰。十中有三。三者何耶。其三三者。蓋取九數以為生。生之攝用也。有何所以不盈十數。若盈十數。形器所拘。則不能明出生入死。既不能明出生入死。寧逃兕虎投角措爪。所以其一不用而用。而能善用。非數而數。而能善數。夫何故。以其無死地也。既知無死。則
【現代漢語翻譯】 現代漢語譯本：辜負了他之前的聖賢啊。僧人問：『阇梨（Acarya，阿阇梨，意為導師）您對此的見解又是如何呢？』僧人畫了一個圓相。 師父說：『雛雀不離巢穴。』僧人禮拜。師父說：『夜深尚且還可以忍受，午後才真正讓人感到憂愁。』 有僧人問：『未登上這座法座時是怎樣的？』師父說：『一事全無。』僧人問：『登上之後又是如何呢？』師父說：『仰面觀天卻看不見天。』師父主持寺院事務共有十二年，天性真誠坦率，不喜歡繁瑣的事務，總共辭退了五次才得以離開。他將自己的房間命名為晦堂。學僧源源不斷地前來，揮之不去。士大夫仰慕他的風範，前來求教開導的人很多。因此他選取了佛教的教義、祖師的言句以及儒家、道家的經書，作為提問和辨析的內容。例如，《論語》中說：『參（曾參，孔子的學生）啊，我的道是用一個根本的道理貫穿一切的。』曾子說：『是的。』孔子出去后，其他學生問曾子：『這是什麼意思呢？』曾子說：『老師的道，就是忠恕罷了。』師父說：『我的道既然是統一的，那麼就可以用來統攝貫穿各種不同的事物。當它用一個道理貫穿時，萬事萬物之中都可以容納它的顯現。如果容納了它的顯現，那麼它就不是統一的了。如果看不見它時，萬事萬物就顯得很清楚，這個「一」又是什麼形狀呢？如果能夠明白通達這個道理，忠恕之道就可以明白了。《道德經·出生入死章》中說：『屬於生的陣營的人有十分之三，屬於死的陣營的人有十分之三，人們活著，卻走向死亡之地，也有十分之三。這是什麼緣故呢？因為他們過分地追求養生。聽說善於養生的人，在陸地上行走不躲避犀牛和老虎，進入軍隊不穿戴盔甲。犀牛無處投它的角，老虎無處施展它的爪子，兵器無處容納它的刀刃。這是什麼緣故呢？因為他們沒有死的處所。』師父說：『十分中有三，這三個「三」是什麼呢？這三個「三」，大概是取九這個數來作為生，是養生的運用。為什麼不達到十這個數呢？如果達到十這個數，就會被形體所拘束，就不能明白出生入死。既然不能明白出生入死，怎麼能逃脫犀牛的角和老虎的爪子呢？所以這十分之一不用，而能善於運用，不是數而能數，而能善於計算。這是什麼緣故呢？因為他們沒有死的處所啊。既然知道沒有死，那麼』
【English Translation】 English version: He would be failing the previous sages. The monk asked, 'What is Acarya's (teacher) view on this?' The monk drew a circle. The master said, 'The fledgling sparrow does not leave its nest.' The monk bowed. The master said, 'The deep night is still bearable, but the afternoon is truly worrying.' A monk asked, 'What was it like before ascending this seat?' The master said, 'Nothing at all.' The monk asked, 'What is it like after ascending?' The master said, 'Looking up at the sky, one does not see the sky.' The master presided over the monastery for twelve years. His nature was genuine and straightforward, and he disliked mundane affairs. He resigned five times before finally leaving. He named his room 'Huitang' (Obscure Hall). Monks came in a continuous stream, and he could not drive them away. Scholars admired his demeanor and sought his guidance. Therefore, he selected Buddhist teachings, sayings of patriarchs, and Confucian and Taoist scriptures as topics for questioning and analysis. For example, in the Analects, it says, 'Shan (Zeng Shen, a student of Confucius), my Dao is to unify everything with one fundamental principle.' Zengzi said, 'Yes.' After Confucius left, other students asked Zengzi, 'What does this mean?' Zengzi said, 'The master's Dao is simply loyalty and reciprocity.' The master said, 'Since my Dao is unified, it can be used to govern and penetrate all different things. When it penetrates with one principle, all things can accommodate its manifestation. If it accommodates its manifestation, then it is not unified. If it is not seen, all things appear clearly. What shape is this 'one'? If one can understand and penetrate this principle, the Dao of loyalty and reciprocity can be understood. The Tao Te Ching, in the chapter on 'Coming Forth and Entering Death,' says, 'Of those who go towards life, there are three in ten; of those who go towards death, there are three in ten; and of those who live, and move towards the place of death, there are also three in ten. Why is this? Because they excessively pursue nourishing life. It is said that those who are good at nourishing life do not avoid rhinoceroses and tigers on land, and do not wear armor when entering the army. The rhinoceros has nowhere to thrust its horn, the tiger has nowhere to place its claws, and weapons have nowhere to accommodate their blades. Why is this? Because they have no place of death.' The master said, 'There are three in ten. What are these three 'threes'? These three 'threes' probably take the number nine as life, which is the application of nourishing life. Why does it not reach the number ten? If it reaches the number ten, it will be constrained by form and cannot understand coming forth and entering death. Since one cannot understand coming forth and entering death, how can one escape the rhinoceros's horn and the tiger's claws? Therefore, one-tenth is not used, but one can use it well, not counting but able to count, and able to calculate well. Why is this? Because they have no place of death. Since one knows there is no death, then'
見無生。無生無死。則可以明出生入死。可謂生而無生。死而無死。非獨入軍不被甲兵。蹈火履水而無焦溺。亦皆如之。請問。既有其生。不無其死。何由得歸無死之地。維摩經曰。此室常以金色光照。晝夜無異。不以日月所照為明。師曰。若以金色光照為明。現居之室轉流晝夜。若以日月所照為明。現居之室晝夜流轉。識是非眼。入是非看。元符三年十一月十六中夜入滅。命門人黃公庭堅主後事。茶毗日。鄰峰為秉炬。火不續。黃顧師之得法上首新禪師曰。此老師有待于吾兄也。新以喪拒。黃強之。新執炬。召眾曰。不是餘殃累及我。彌天罪過不容誅。而今兩腳捎空去。不作牛兮便作驢。以火炬打一圓相。曰。只向這裡雪屈。擲炬。應手而爇。壽七十有六。臘五十有五。窆于普覺塔之東。 賜號寶覺。
筠州黃檗真覺惟勝禪師
梓之中江人。族羅氏。居講聚時。偶以扇勒窗欞有聲。忽憶教中道。十方俱擊鼓。十處一時聞。因大悟。白本講。講令參問。徑往黃檗。值上堂。踞座曰。鐘樓上念贊。床腳下種菜。若人道得。分半院與伊。師出答曰。猛虎當路坐。檗大悅。徐以法席付之。諸方宗仰(其示眾機語見續燈)。
隆興府泐潭洪英禪師
邵武人也。族陳氏。幼穎邁。一目五行。及長。棄儒
【現代漢語翻譯】 現代漢語譯本： 徹見無生之理，便知無生亦無死。如此，方能明白何為出生入死。可謂生而實無生，死而實無死。不僅入軍陣不懼刀槍，踏火行水而不受灼燒溺水之災，其他一切亦是如此。請問，既然有生，終不免一死，如何才能迴歸那無死之地？《維摩詰經》說：『此室常以金色光照，晝夜無異，不以日月所照為明。』禪師說：『若以金色光照為明，現在所居之室便會隨之流轉晝夜；若以日月所照為明，現在所居之室亦會隨之晝夜流轉。』辨識是非之眼，用是非之見來看待事物。元符三年十一月十六日半夜入滅。囑咐門人黃公庭堅主持後事。荼毗之日，鄰峰僧人為其秉炬，火卻無法點燃。黃公對禪師的得意弟子新禪師說：『此乃老師等待著您啊。』新禪師以喪事為由推辭，黃公極力勸說。新禪師遂執火炬，召集眾人說：『不是我前世的罪孽牽連到我，而是我彌天的罪過不可饒恕。如今我將兩腳騰空而去，不轉世為牛就轉世為驢。』說完，用火炬畫了一個圓相，說：『只向這裡洗雪冤屈。』擲出火炬，應手而燃。享年七十六歲，僧臘五十五年。葬于普覺塔之東。朝廷賜號寶覺。
筠州黃檗真覺惟勝禪師
梓州中江人，俗姓羅。住在講聚之時，偶然用扇子撥弄窗欞發出聲響，忽然憶起經教中所說：『十方俱擊鼓，十處一時聞。』因此大悟。告知本講，本講令其參問。遂前往黃檗山。正趕上黃檗禪師上堂，踞座說道：『鐘樓上念贊，床腳下種菜，若有人能說得明白，分一半院子給他。』惟勝禪師出列回答說：『猛虎當路坐。』黃檗禪師大為喜悅，慢慢地將法席傳授給他。諸方宗仰（其示眾機語見《續燈錄》）。
隆興府泐潭洪英禪師
邵武人，俗姓陳。幼年聰穎過人，能同時閱讀五行文字。長大后，放棄儒學。
【English Translation】 English version: Seeing no-birth means seeing no-birth and no-death. Then one can understand birth and death. It can be said that one is born without being born, and dies without dying. Not only entering the army without being harmed by armor and weapons, but also treading on fire and water without being burned or drowned, all are like this. May I ask, since there is birth, there is inevitably death, how can one return to the land of no-death? The Vimalakirti Sutra says: 'This room is always illuminated by golden light, day and night are no different, and it is not illuminated by the sun and moon.' The master said: 'If golden light is used for illumination, the room where we now live will rotate day and night accordingly; if the sun and moon are used for illumination, the room where we now live will also rotate day and night.' Discern right and wrong with the eyes of right and wrong. He entered Nirvana in the middle of the night on the sixteenth day of the eleventh month of the third year of Yuanfu. He instructed his disciple Huang Gong Tingjian to take charge of the funeral arrangements. On the day of cremation, the monks from the neighboring peak held the torch, but the fire could not be lit. Huang said to the master's most accomplished disciple, Zen Master Xin: 'The master is waiting for you.' Xin refused on the grounds of mourning. Huang strongly urged him. Xin held the torch and summoned the crowd, saying: 'It is not my past sins that have implicated me, but my heinous crimes that cannot be forgiven. Now I will leave with my feet in the air, and if I am not reborn as an ox, I will be reborn as a donkey.' He then drew a circle in the air with the torch, saying: 'Only here can the injustice be cleared.' He threw the torch, and it ignited immediately. He lived to the age of seventy-six, with fifty-five years as a monk. He was buried to the east of P覺 Pagoda (Pu Jue Ta). He was posthumously granted the title Bao Jue.
Zen Master Weishing (Wei Sheng), True Enlightenment of Huangbo (Huang Bo) in Yunzhou (Yun Zhou)
He was from Zhongjiang (Zhong Jiang) in Zizhou (Zi Zhou), with the surname Luo. When living in the lecture gathering, he accidentally made a sound by flicking the window lattice with a fan. He suddenly recalled the teaching that 'When the drums are struck in the ten directions, they are heard in ten places at the same time.' Because of this, he had a great enlightenment. He told the lecturer, who ordered him to inquire. He went straight to Huangbo Mountain. He happened to arrive when the Zen master was ascending the hall, sitting on the seat and saying: 'Chanting praises in the bell tower, planting vegetables under the bed. If anyone can explain this, I will give him half of the monastery.' The master came out and answered: 'A fierce tiger sits in the middle of the road.' Huangbo was very pleased and slowly passed the Dharma seat to him. All quarters admired him (his instructive words to the assembly can be found in the 'Continued Records of the Lamp').
Zen Master Hongying (Hong Ying) of Letan (Le Tan) in Longxing Prefecture (Long Xing Fu)
He was from Shaowu (Shao Wu), with the surname Chen. He was intelligent and outstanding from a young age, able to read five lines of text at a glance. When he grew up, he abandoned Confucianism.
得度。訪道曹山。依雅禪師。久之。辭登云居。眷其勝絕。殆終於此山。因閱華嚴十明論。乃證宗要。即詣黃檗。檗與語達旦。曰。荷擔大法盡在爾躬厚自愛。所至議論奪席。晚游西山。與勝首座棲雙嶺。熙寧改元。分座廬山圓通。學者歸之。二年冬。開法石門。久之。遷泐潭。 開堂日。問答罷。乃曰。問也無窮。答也無盡。問答去來。于道轉遠。何故。況為此事。直饒棒頭薦得。不是丈夫。喝下承當。未為達士。那堪更向言中取則。句里馳求。語路尖新。機鋒捷疾。如斯見解。儘是埋沒宗旨。玷污先賢。于吾祖道何曾夢見。只如我佛如來臨般涅槃。乃云。吾有正法眼藏。涅槃妙心。付囑摩訶大迦葉。迦葉遂付阿難暨商那和修．鞠多大士。諸祖相繼。至於達磨西來。直指人心。見性成佛。不立文字語言。豈不是先聖方便之道。自是當人不信。卻自迷頭認影。奔逐狂途。致使竛竮流浪生死。諸禪德。若能一念迴光返照到自己腳跟下。褫剝究竟。將來可謂洞門豁開。樓閣重重。十方普現。海會齊影。便乃凡聖賢愚。山河大地。以海印三昧一印印定。更無纖毫透漏。山僧如是舉唱。若是眾中有本色衲僧聞之。實謂掩耳而歸。笑破他口。大眾。且道本色衲僧門下一句作么生道。良久。曰。天際雪埋千尺石。洞門凍折數株松。
【現代漢語翻譯】 現代漢語譯本： 他（指某位僧人）得度后，前往曹山拜訪，依止雅禪師。很久之後，他告別前往云居山，喜愛那裡的勝景，幾乎打算在那裡終老。後來他閱讀《華嚴十明論》，於是證悟了宗要。隨即前往黃檗（huángbò，禪師名號），黃檗與他徹夜長談，說：『承擔大法的重任全在你身上了，好好自愛。』他所到之處，議論都能壓倒眾人。晚年遊歷西山，與勝首座一同住在雙嶺。熙寧改元（xīníng gǎiyuán，年號）后，在廬山圓通寺分座講法，學人都歸附於他。熙寧二年冬天，在石門開法。很久之後，遷往泐潭（lètán，地名）。 開堂說法那天，問答結束后，他說：『問題沒有窮盡，回答也沒有止境。在問答中來來回回，離道反而越來越遠。為什麼呢？何況是這件事，即使在棒喝之下領悟，也不是大丈夫；在呵斥之下承擔，也不能算是通達之士。哪裡還能夠再從言語中尋求法則，在語句里奔馳追逐？語言要尖銳新奇，機鋒要敏捷快速。這樣的見解，全是埋沒宗旨，玷污先賢。對於我祖師的道，何曾夢見過？就好比我佛如來臨近般涅槃（bō bān nièpán，佛教術語，指佛陀的圓寂）時，說：『我有正法眼藏（zhèngfǎ yǎnzàng，佛教術語，指如來正法的精髓），涅槃妙心（nièpán miàoxīn，佛教術語，指涅槃的微妙心法），付囑摩訶大迦葉（móhē dàjiāyè，人名，佛陀十大弟子之一）。』迦葉於是傳給阿難（ānán，人名，佛陀十大弟子之一）以及商那和修（shāngnàhéxiū，人名，禪宗二祖）、鞠多（jūduō，人名，禪宗三祖）大士。諸位祖師相繼傳承，直到達磨（dámó，人名，禪宗初祖）西來，直指人心，見性成佛，不立文字語言。這豈不是先聖的方便之道？只是世人不相信，卻自己迷頭認影，奔逐狂途，以致於困頓流浪于生死之中。諸位禪德，如果能一念迴光返照到自己腳跟下，徹底剝除，將來就可以說是洞門豁然打開，樓閣重重疊疊，十方世界普遍顯現，海會大眾齊聚一堂。於是凡夫聖人、賢人愚人、山河大地，都以海印三昧（hǎiyìn sānmèi，佛教術語，指如來所證的甚深禪定）一印印定，再沒有絲毫遺漏。山僧我這樣舉唱，如果聽眾中有本色的衲僧（nàsēng，指真正的出家人）聽了，一定會掩耳而歸，笑破他的嘴。大眾，且說本色衲僧門下的一句話該怎麼說？』 良久，他說：『天際的雪掩埋了千尺的石頭，洞門的冰凍折斷了數株松樹。』
【English Translation】 English version: After attaining ordination, he (referring to a certain monk) visited Caoshan (曹山, a place name) to seek the Dao, relying on Zen Master Ya. After a long time, he bid farewell to ascend Mount Yunju (云居, a place name), admiring its scenic beauty and almost deciding to spend the rest of his life there. Later, he read the Huayan Tenfold Illumination Treatise (華嚴十明論, a Buddhist text), and thus realized the essence of the sect. He then went to Huangbo (黃檗, a Zen master's name). Huangbo talked with him all night, saying, 'The responsibility of upholding the great Dharma rests entirely on your shoulders; cherish yourself.' Wherever he went, his discussions would overwhelm others. In his later years, he traveled to West Mountain, dwelling with Chief Seat Sheng at Shuangling (雙嶺, a place name). After the Xining reign era was changed (熙寧改元, a reign title), he shared the seat at Yuantong Temple on Mount Lu (廬山圓通, a temple name), and scholars flocked to him. In the winter of the second year of Xining, he inaugurated the Dharma at Shimen (石門, a place name). After a long time, he moved to Letan (泐潭, a place name). On the day of opening the Dharma hall, after the question-and-answer session, he said, 'Questions are endless, and answers are limitless. Going back and forth in questions and answers only distances one further from the Dao. Why? Moreover, concerning this matter, even if one comprehends under the stick or shout, one is not a great man; even if one accepts under the rebuke, one cannot be considered an enlightened person. How can one further seek principles in words, chase after them in sentences? Language should be sharp and novel, and the sharpness of wit should be quick and agile. Such views are all burying the essence of the sect and defiling the virtuous predecessors. Regarding the Dao of our ancestral teachers, have you ever dreamed of it? Just like when my Buddha Tathagata (如來, a title for the Buddha) was approaching Parinirvana (般涅槃, a Buddhist term referring to the Buddha's passing), he said, 'I have the Treasury of the Eye of the True Dharma (正法眼藏, a Buddhist term referring to the essence of the Tathagata's true Dharma), the Wondrous Mind of Nirvana (涅槃妙心, a Buddhist term referring to the subtle mind of Nirvana), entrusted to Mahakasyapa (摩訶大迦葉, a person's name, one of the Buddha's ten great disciples).' Kasyapa then transmitted it to Ananda (阿難, a person's name, one of the Buddha's ten great disciples) and Sanavasa (商那和修, a person's name, the second Zen patriarch), and Kukkuta (鞠多, a person's name, the third Zen patriarch). The ancestral teachers succeeded one another until Bodhidharma (達磨, a person's name, the first Zen patriarch) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, not establishing written words or language. Isn't this the expedient path of the ancient sages? It's just that people don't believe it, but instead, they mistake their heads for shadows, chasing after wild paths, leading to exhaustion and wandering in the cycle of birth and death. All you Zen practitioners, if you can turn the light around in a single thought and reflect on your own feet, stripping away completely, then in the future, it can be said that the cave gate is wide open, the pavilions are layered upon layered, the ten directions universally appear, and the assembly of the sea gathers together. Then, ordinary beings, sages, the wise, the foolish, mountains, rivers, and the great earth are all sealed with the Samadhi of the Ocean Seal (海印三昧, a Buddhist term referring to the profound Samadhi attained by the Tathagata), with no leakage whatsoever. I, this mountain monk, proclaim it in this way. If there are genuine monks (衲僧, referring to true monks) among the audience who hear this, they will surely cover their ears and leave, laughing their heads off. Everyone, tell me, what is a genuine monk's saying?' After a long silence, he said, 'The snow on the horizon buries stones a thousand feet deep; the ice at the cave gate breaks several pine trees.'
上堂。釋迦老子當時一手指天。一手指地。云。天上天下。唯我獨尊。釋迦老子旁若無人。當時若遇個明眼衲僧。直教他上天無路。入地無門。然雖如是。也須是銅鈔鑼里滿盛油始得。 問。逢場作戲時如何。曰。紅爐拋出鐵烏龜。云。當軒布鼓師親擊。百尺竿頭事若何。云。山僧不作這活計。三年六月。知事紛爭。止之不已。初九日。謂眾曰。領眾不肅。正坐無德。吾有愧於黃龍。令集眾。敘行腳始末。復曰。吾滅后火化。以骨歸普同塔。明生死不離清眾也。語終而逝。壽五十有九。夏四十有三。
蘄州開元子琦禪師
泉之惠安人。族許氏。九歲依開元智訥。二十二試經剃染具戒。精楞嚴．圓覺。棄謁翠巖真禪師。問佛法大意。真唾地曰。這一滴落在甚麼處。師捫膺曰。學人今日脾疼。真解顏。辭。參積翠。歲余盡得其道。乘間侍南。商確古今。適大雪。南指曰。斯可以一致苕帚否。對曰。不能。然則天霽日出。雲物解駁。豈復有哉。知有底人。於一切言句如破竹。雖百節。當迎刃而解。詎容聲于擬議乎。一日。南遣僧逆問。老和尚三關語如何。師厲聲曰。你理會久遠時事作么。南聞。益奇之。於是名著叢席。南歿。四祖演禪師命分座。室中垂語曰。一人有口道不得。姓字為誰傳。至東林總禪師。總
【現代漢語翻譯】 現代漢語譯本： 禪師上堂說法。釋迦老子當年一手指天，一手指地，說：『天上天下，唯我獨尊。』釋迦老子簡直旁若無人。當時如果遇到一個明眼的禪僧，直接讓他上天無路，入地無門。雖然是這樣，也必須是銅鈔鑼里盛滿油才行。 有僧人問：『逢場作戲時如何？』禪師說：『紅爐拋出鐵烏龜。』僧人又問：『當軒布鼓師親擊，百尺竿頭事若何？』禪師說：『山僧不作這活計。』三年六月，寺院知事們紛爭不已，禪師制止不了。初九日，禪師對大家說：『帶領大家不嚴肅，正是因為我沒有德行。我愧對黃龍（指黃龍慧南禪師）。』於是召集大家，敘述自己行腳的始末。又說：『我圓寂后火化，把骨灰放到普同塔。表明生死不離清眾。』說完就圓寂了，享年五十九歲，僧臘四十三年。
蘄州開元子琦禪師
是泉州惠安人，姓許。九歲時跟隨開元寺的智訥（禪師名）出家。二十二歲通過考試剃度受具足戒。精通《楞嚴經》、《圓覺經》。後來辭別智訥，去拜訪翠巖真禪師。問佛法大意。真禪師朝地上吐了口唾沫，說：『這一滴落在什麼地方？』子琦禪師摸著胸口說：『學人今日脾疼。』真禪師這才高興起來。子琦禪師辭別翠巖真禪師后，又參拜積翠禪師，一年多就完全領悟了他的禪法。趁著侍奉積翠慧南（禪師名）的機會，和他商討古今禪學。適逢大雪，慧南禪師指著雪說：『這可以用來一致苕帚嗎？』子琦禪師回答說：『不能。』慧南禪師又說：『那麼天晴日出，雲霧消散，難道還有嗎？』真正懂得禪的人，對於一切言語都能像劈竹子一樣，即使有一百個竹節，也應該迎刃而解，哪裡容得下猶豫呢？有一天，慧南禪師派僧人來反問子琦禪師：『老和尚的三關語如何？』子琦禪師厲聲說：『你理會久遠時事做什麼？』慧南禪師聽了，更加覺得他奇特。於是子琦禪師的名聲傳遍了禪林。慧南禪師圓寂后，四祖演禪師命令他分座說法。在禪房中開示說：『一人有口道不得，姓字為誰傳？』後來又去東林寺拜訪總禪師，總
【English Translation】 English version: The Zen master ascended the platform to preach. Shakyamuni Buddha pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am honored.' Shakyamuni Buddha was utterly self-absorbed. If he had encountered a clear-eyed Zen monk at that time, he would have directly left him with no way to ascend to heaven or enter the earth. Even so, it must be like a copper coin gong filled with oil. A monk asked, 'What about when performing a play?' The Zen master said, 'A cast iron turtle is thrown out of the red furnace.' The monk further asked, 'When the drummer strikes the drum in the hall, what about the matter at the top of the hundred-foot pole?' The Zen master said, 'This mountain monk does not engage in such activities.' In the sixth month of the third year, the affairs officers of the monastery were constantly in dispute, and the Zen master could not stop them. On the ninth day, the Zen master said to everyone, 'Leading you all without solemnity is precisely because I lack virtue. I am ashamed before Huanglong (referring to Zen Master Huanglong Huinan).' Thereupon, he gathered everyone and recounted the beginning and end of his pilgrimage. He further said, 'After my death, cremate me and place my bones in the Universal Pagoda. This shows that life and death do not separate from the pure assembly.' After speaking, he passed away peacefully, at the age of fifty-nine, with forty-three years as a monk.
Zen Master Ziqi of Kaiyuan Temple in Qizhou
Was a native of Huian in Quanzhou, with the surname Xu. At the age of nine, he followed Zhi Ne (Zen master's name) of Kaiyuan Temple to become a monk. At the age of twenty-two, he passed the examination, was tonsured, and received the full precepts. He was proficient in the Surangama Sutra and the Perfect Enlightenment Sutra. Later, he bid farewell to Zhi Ne and went to visit Zen Master Cuiyan Zhen. He asked about the great meaning of the Buddha-dharma. Zen Master Zhen spat on the ground and said, 'Where does this drop fall?' Zen Master Ziqi touched his chest and said, 'This student's spleen hurts today.' Zen Master Zhen then became happy. After Zen Master Ziqi bid farewell to Zen Master Cuiyan Zhen, he also visited Zen Master Jicui, and in more than a year, he completely understood his Zen teachings. Taking the opportunity to serve Jicui Huinan (Zen master's name), he discussed ancient and modern Zen. It happened to be snowing heavily, and Zen Master Huinan pointed to the snow and said, 'Can this be used to make a broom?' Zen Master Ziqi replied, 'No.' Zen Master Huinan further said, 'Then when the sky clears and the sun comes out, and the clouds dissipate, will there still be any?' A person who truly understands Zen can split all words like splitting bamboo; even if there are a hundred joints, they should be easily resolved, how can there be room for hesitation? One day, Zen Master Huinan sent a monk to ask Zen Master Ziqi in return, 'What about the old master's three barriers?' Zen Master Ziqi sternly said, 'What are you doing concerning yourself with distant matters?' Zen Master Huinan heard this and felt him even more extraordinary. Thereupon, Zen Master Ziqi's name spread throughout the Zen community. After Zen Master Huinan passed away, Zen Master Yanzong of the Fourth Ancestor Temple ordered him to share the seat and preach. In the Zen room, he gave a discourse saying, 'One person has a mouth but cannot speak; whose name is passed on?' Later, he visited Zen Master Zong of Donglin Temple, and Zong
嘆曰。琦首座如鐵山萬仞。卒難逗他語脈。未幾。以開元為禪林。請師為第一世(機語未見)。
湖州報本慧元禪師
上堂。僧問。諸佛所說法。種種皆方便。是否。曰。是。云。為甚麼諸法寂滅相。不可以言宣。曰。且莫錯會。僧以坐具一畫。師喝曰。諸法寂滅相。不可以言宣。今之學者。方見道不可以言宣。便擬絕慮忘緣。杜塞視聽。如斯見解。未有自在分。諸人要會寂滅相么。出行不見一纖毫。滿目白雲與青嶂。
潭州云蓋守智禪師
劍之龍津人。族陳氏。幼依劍浦林重院。年二十三得度。進具已。至豫章大寧。時法昌遇禪師韜藏西山。師聞其飽參。即之。遇問曰。汝何所來。云。大寧。又問。三門夜來倒。汝知么。師愕云。不知。遇曰。吳中石佛大有人不曾得見。師惘然。即展拜。遇使謁翠巖真禪師。雖久之。無省。且不捨寸陰。及謁黃龍于積翠。始盡所疑。留五年。復謁英邵武于同安。積翠歿。首眾于石霜。遂開法道吾。徙云蓋。 上堂曰。昨日高山看釣魚。步行騎馬失卻驢。有人拾得駱駝去。重賞千金一也無。若向這裡薦得不著。還草鞋錢。 上堂。緊帩履水靴。踏破湖湘月。手把鐵蒺䔧。打碎龍虎穴。翻身倒上樹。始見無生滅。卻笑老瞿壘。彈指超彌勒。 上堂。唯一堅密身
【現代漢語翻譯】 現代漢語譯本：感嘆道：『琦首座就像萬仞高的鐵山一樣，最終難以觸及他的話語脈絡。』不久，開元寺被作為禪林，邀請琦首座擔任第一世住持（這段機鋒對話未見記載）。
湖州報本慧元禪師
上堂說法。有僧人問道：『諸佛所說的法，種種都是方便之說，是這樣嗎？』慧元禪師回答：『是。』僧人又問：『為什麼諸法寂滅之相，不可以用言語宣說呢？』慧元禪師說：『暫且不要錯誤理解。』僧人隨即用坐具畫了一下。慧元禪師呵斥道：『諸法寂滅之相，不可以用言語宣說。』現在的學人，剛剛明白道不可以言語宣說，便打算斷絕思慮，忘卻因緣，堵塞視聽。這樣的見解，還沒有自在的份。諸位想要領會寂滅之相嗎？出行不見一絲一毫，滿眼都是白雲和青山。』
潭州云蓋守智禪師
守智禪師是劍之龍津人，姓陳。年幼時依止劍浦林重院。二十三歲時剃度出家，受具足戒后，前往豫章大寧。當時法昌遇禪師在韜**山。守智禪師聽說他飽參，便前往拜訪。遇禪師問道：『你從哪裡來？』守智禪師回答：『大寧。』遇禪師又問：『三門夜裡倒了，你知道嗎？』守智禪師愕然說：『不知道。』遇禪師說：『吳中的石佛很多人不曾得見。』守智禪師茫然不解，隨即行禮拜見。遇禪師讓他去拜見翠巖真禪師。雖然過了很久，也沒有開悟。但他不捨棄寸陰。等到在積翠拜見黃龍時，才徹底明白了心中的疑惑。在那裡住了五年，又去同安拜見英邵武。積翠禪師圓寂后，守智禪師在石霜擔任首座，於是開法道吾，遷往云蓋。 上堂說法時說：『昨天在高山上看釣魚，步行騎馬卻丟了驢。有人拾得駱駝去，重賞千金也沒有。』如果在這裡領會不到，還要還草鞋錢。 上堂說法：『緊緊地穿著水靴，踏破了湖湘的月亮。手裡拿著鐵蒺藜，打碎了龍虎的巢穴。翻身倒掛在樹上，才見到無生無滅。卻笑著老瞿曇（Gautama，釋迦摩尼佛），彈指超越彌勒（Maitreya，未來佛）。』 上堂說法：『唯一堅密身』
【English Translation】 English version: He sighed, 'Chief Monk Qi is like an iron mountain of ten thousand ren (unit of length), ultimately difficult to grasp his train of thought.' Not long after, Kaiyuan Temple was designated as a Chan forest, and Chief Monk Qi was invited to be the first abbot (the details of this exchange are not recorded).
Chan Master Huiyuan of Baoben Temple in Huzhou
In an Dharma talk, a monk asked, 'The Dharma spoken by all Buddhas, are they all expedient means?' Chan Master Huiyuan replied, 'Yes.' The monk then asked, 'Why is it that the characteristic of the quiescence of all dharmas cannot be expressed in words?' Chan Master Huiyuan said, 'Don't misunderstand for now.' The monk then drew a line with his sitting cloth. Chan Master Huiyuan rebuked, 'The characteristic of the quiescence of all dharmas cannot be expressed in words.' Present-day students, having just understood that the Dao cannot be expressed in words, then intend to cut off thoughts, forget causes and conditions, and block sight and hearing. Such understanding has not yet attained freedom. Do you all want to understand the characteristic of quiescence? Going out, one sees not a single hair, the eyes are filled with white clouds and green mountains.'
Chan Master Shouzhi of Yungai Temple in Tanzhou
Chan Master Shouzhi was from Longjin in Jianzhi, with the surname Chen. In his youth, he relied on Linchong Temple in Jianpu. At the age of twenty-three, he was ordained and, after receiving the full precepts, went to Daning in Yuzhang. At that time, Chan Master Fachang Yu was in Tao** Mountain. Chan Master Shouzhi heard that he had thoroughly investigated Chan, so he went to visit him. Chan Master Yu asked, 'Where do you come from?' Chan Master Shouzhi replied, 'Daning.' Chan Master Yu then asked, 'The three gates fell down last night, do you know?' Chan Master Shouzhi was stunned and said, 'I don't know.' Chan Master Yu said, 'Many people in Wuzhong have not seen the stone Buddha.' Chan Master Shouzhi was bewildered and immediately bowed. Chan Master Yu sent him to visit Chan Master Cuiyan Zhen. Although it was a long time, he did not attain enlightenment. But he did not give up an inch of time. When he visited Huanglong at Jicui, he finally understood the doubts in his heart. He stayed there for five years and then went to Tong'an to visit Ying Shaowu. After Chan Master Jicui passed away, Chan Master Shouzhi served as the head monk at Shishuang, and then opened the Dharma at Daowu, moving to Yungai. In an Dharma talk, he said, 'Yesterday I watched fishing on the high mountain, walking and riding a horse but lost the donkey. Someone picked up a camel and left, a heavy reward of a thousand gold is also nothing.' If you don't understand here, you still have to pay for the straw sandals. In an Dharma talk, 'Tightly wearing water boots, trampling on the moon of Hunan. Holding an iron caltrop in hand, smashing the dragon and tiger's lair. Turning upside down on the tree, only then do you see no birth and no death. Laughing at old Gautama (Gautama, Shakyamuni Buddha), snapping fingers surpassing Maitreya (Maitreya, the future Buddha).' In an Dharma talk, 'The only firm and solid body'
。一切塵中現。云蓋今日。千山郁茂。鳥獸嘶鳴。百草競發。萬木抽枝。儘是諸佛。個個真如。汝等諸人遊山玩水。直須急著眼睛。莫被伊瞞。 上堂。舉。趙州問僧。向甚處去。云。摘茶去。州曰。閑。師曰。道著不著。何處摸索。背後龍鱗。面前驢腳。翻身觔斗。孤雲野鶴。阿呵呵。 僧問。鼓聲才罷。大眾臨筵。祖意西來。請師舉唱。曰。雨過路頭干。云。祖意既如是。家風事若何。曰。腦後合掌。云。全因今日。曰。謝汝到來。 問。有一無絃琴。不是世間木。今朝負上來。請師彈一曲。師拊膝一下。僧云。金風颯颯和清韻。請師方便再垂音。曰。陜府出鐵牛。元祐初。退居西堂。不出山三十年。政和四年。周公穜守潭遣長沙令佐以詭計邀至開福。齋罷鳴鼓。問其故。曰。請師住持此院。遂不得辭。時年九十矣。五年三月七日。升座說偈曰。未出世。口如驢觜。出世后。頭似馬杓。百年終須自壞。一任天下十度。歸方丈安坐。良久乃化。阇維。得設利五色。經旬。撥灰燼猶得之。坐六十六夏。
隆興府泐潭真凈云庵克文禪師
陜之閿鄉人。族鄭氏。世多名卿。師生而挺異。讀書知要。事後母。失愛。因遊方至復之北塔。聞廣禪師說法。泣而師之。二十五試所習。得度受具。講演名著。伊洛義學者
【現代漢語翻譯】 現代漢語譯本：一切塵埃之中都顯現著佛性。烏雲遮蔽了今日的陽光，千山萬壑鬱鬱蔥蔥，鳥獸鳴叫，各種草木競相生長，萬物都在蓬勃發展，這一切都是諸佛的顯現，個個都具有真如本性。你們這些人遊山玩水，一定要睜大眼睛，不要被這些表象所迷惑。
上堂時，克文禪師引用趙州禪師問僧人的話：『你到哪裡去？』僧人回答：『去採茶。』趙州禪師說：『真閑啊！』克文禪師說：『說到了嗎？沒說到嗎？在哪裡摸索呢？背後有龍鱗，面前有驢腳。』然後翻身打個觔斗，像孤雲野鶴一般。『阿呵呵。』
有僧人問：『鼓聲剛剛停歇，大眾聚集在一起。達摩祖師西來傳法的真意是什麼，請禪師開示。』克文禪師回答：『雨過天晴，路面都幹了。』僧人說：『祖師的真意既然是這樣，那麼寺院的家風又是如何呢？』克文禪師回答：『腦後合掌。』僧人說：『完全是因為今天這個特殊的日子。』克文禪師回答：『感謝你來到這裡。』
有僧人問：『有一把沒有琴絃的琴，不是世間的木頭所製成。今天我把它背了上來，請禪師彈奏一曲。』克文禪師拍了一下膝蓋。僧人說：『金風颯颯，琴聲清脆和諧，請禪師再次慈悲開示。』克文禪師回答：『陜府出鐵牛。』
元祐初年，克文禪師退居西堂，三十年沒有出山。政和四年，周公穜擔任潭州太守，派遣長沙縣令佐用計將克文禪師請到開福寺。齋飯完畢后，鳴鼓，問其緣故。縣令說：『請禪師來住持這座寺院。』於是克文禪師無法推辭。當時他已經九十歲了。政和五年三月初七，克文禪師升座說法，偈語說：『未出世時，口如驢嘴；出世之後，頭似馬勺。百年之後終究會壞滅，任憑天下經歷十次興衰。』說完回到方丈安坐，過了很久就圓寂了。火化后，得到五色舍利。過了十天，撥開灰燼還能找到舍利。克文禪師一共坐禪六十六個夏天。
隆興府泐潭真凈云庵克文禪師
是陜州閿鄉人，姓鄭。他的家族世代多出高官。克文禪師生來就與衆不同，讀書能抓住要點。他侍奉後母，但不受喜愛。因此遊歷四方，到了復州北塔，聽到廣禪師說法，感動得哭泣，於是拜廣禪師為師。二十五歲時參加考試，通過後剃度受戒。講經說法，名聲顯赫，被伊洛地區的義理學者所推崇。
【English Translation】 English version: Everything is manifested within the dust. Clouds cover the sun today. Thousands of mountains are lush and verdant. Birds and beasts chirp and roar. Hundreds of grasses compete to sprout. Ten thousand trees put forth branches. All of this is the manifestation of all Buddhas, each possessing true suchness. You people who are touring the mountains and rivers must keep your eyes wide open and not be deceived by appearances.
In an ascending hall discourse, Zen Master Kewen cited Zen Master Zhaozhou's question to a monk: 'Where are you going?' The monk replied: 'To pick tea.' Zen Master Zhaozhou said: 'How leisurely!' Zen Master Kewen said: 'Is it spoken or not? Where are you groping? Behind you are dragon scales, and in front of you are donkey's feet.' Then he somersaulted, like a solitary cloud or a wild crane. 'A-he-he.'
A monk asked: 'The sound of the drum has just ceased, and the assembly has gathered. What is the meaning of Bodhidharma's coming from the West? Please, Master, expound on it.' Zen Master Kewen replied: 'After the rain, the road is dry.' The monk said: 'Since the meaning of the Patriarch is thus, what is the style of the monastery?' Zen Master Kewen replied: 'Joining hands behind the head.' The monk said: 'It is entirely because of this special day.' Zen Master Kewen replied: 'Thank you for coming here.'
A monk asked: 'There is a stringless zither, not made of worldly wood. Today I have carried it up here. Please, Master, play a tune.' Zen Master Kewen patted his knee once. The monk said: 'The golden wind rustles, and the sound is clear and harmonious. Please, Master, be compassionate and give further instruction.' Zen Master Kewen replied: 'Iron oxen come from Shan Prefecture.'
In the early years of Yuan You (1086-1094), Zen Master Kewen retired to the West Hall and did not leave the mountain for thirty years. In the fourth year of Zhenghe (1114), Zhou Gongzhong, the governor of Tanzhou, sent the magistrate of Changsha, Zuo, to invite Zen Master Kewen to Kaifu Temple by trickery. After the vegetarian meal, the drum was sounded, and he was asked the reason. The magistrate said: 'Please, Master, reside in this monastery.' Thus, Zen Master Kewen could not refuse. At that time, he was already ninety years old. On the seventh day of the third month of the fifth year of Zhenghe (1115), Zen Master Kewen ascended the seat and gave a Dharma talk, saying in a verse: 'Before appearing in the world, the mouth is like a donkey's snout; after appearing in the world, the head is like a ladle. After a hundred years, it will eventually decay. Let the world experience ten cycles of rise and fall.' After speaking, he returned to his abbot's room and sat peacefully. After a long time, he passed away. After cremation, five-colored sariras (relics) were obtained. After ten days, sariras could still be found by sifting through the ashes. Zen Master Kewen sat in meditation for sixty-six summers.
Zen Master Yun'an Kewen of Zhenjing, Letan, Longxing Prefecture
Was a native of Wenxiang in Shanzhou, with the surname Zheng. His family produced many high-ranking officials for generations. Zen Master Kewen was born extraordinary and grasped the essentials of reading. He served his stepmother but was not loved. Therefore, he traveled around and arrived at the North Pagoda of Fuzhou. Hearing Zen Master Guang's Dharma talk, he was moved to tears and became Zen Master Guang's disciple. At the age of twenty-five, he took the examination and was ordained as a monk. He lectured on the sutras and was renowned, and was revered by the scholars of Yiluo who studied the principles of Confucianism.
宗之。偶游龍門。至殿廡。見入定比丘像。幡然語其儔曰。我所負者。如吳道子𦘕人物。雖妙盡一時。然終非活者。於是棄游湘潭。治平二年。坐夏大溈。聞舉。僧問雲門。佛法如水中月。是否。曰。清波無透路。釋然穎悟。徑之積翠。翠問。從甚麼處來。云。溈山。曰。恰值老僧不在。云。未審向甚麼處去。曰。天臺普請。南嶽遊山。云。若然者。學人亦得自在去也。曰。腳下鞋是何處得來。云。廬山七百錢唱得。曰。何曾自在來。師指云。何曾不自在來。翠異之。顧其機鋒莫觸。唯英邵武與之階。熙寧八年。住筠之聖壽。擢居洞山。后謝事。東遊至金陵。王荊公以師禮迎之。施第為寺。命開山。奏 賜真凈號。未幾。還高安。庵於九峰。越六秋。徙歸宗．泐潭。 開堂日。拈香祝聖。問答罷。乃曰。問話且止。只知問佛問法。殊不知佛法來處。且道從甚麼處來。垂一足曰。昔日黃龍親行此令。十方諸佛無敢違者。諸代祖師．一切聖賢無敢越者。無量法門。一切妙義。天下老和尚舌頭始終一印。無敢異者。無異即且置。印在甚麼處。還見么。若見。非僧非俗。無偏無黨。一一分付。若不見。而我自收。遂收足。喝一喝。曰。兵隨印轉。將逐符行。佛手．驢腳．生緣。老好痛與三十棒。而今會中莫有不甘者么。若有。
{ "translations": [ "宗之（Zongzhi，人名）。一次偶然遊覽龍門（Longmen，地名），在殿宇迴廊中，看到一尊入定的比丘（Biqiu，佛教出家男眾）像。他幡然醒悟，對同伴說：『我所學習的，就像吳道子（Wu Daozi，唐代畫家）畫的人物，雖然精妙絕倫，但終究不是活的。』於是放棄了遊覽湘潭（Xiangtan，地名），在治平（Zhiping，年號）二年，在大溈（Dawei，地名）安居。聽到有人舉雲門（Yunmen，宗派名）的例子，僧人問雲門：『佛法如水中月，是這樣嗎？』雲門回答：『清波無透路。』宗之豁然開悟，直接去了積翠（Jicui，地名）。積翠問：『從什麼地方來？』宗之說：『溈山（Weishan，地名）。』積翠說：『恰好老僧不在。』宗之問：『不知道去什麼地方了？』積翠說：『天臺（Tiantai，地名）普請（Puqing，指寺院集體勞作），南嶽（Nanyue，地名）遊山。』宗之說：『如果這樣，學人也可以自在地去了。』積翠說：『腳下的鞋是從哪裡來的？』宗之說：『廬山（Lushan，地名）七百錢買來的。』積翠說：『何曾自在來？』宗之指著說：『何曾不自在來？』積翠對此感到驚異，認為他的機鋒難以觸及，只有英邵武（Ying Shaowu，人名）能與他相提並論。熙寧（Xining，年號）八年，住持筠州（Junzhou，地名）的聖壽寺（Shengshou Temple，寺廟名），后被提拔到洞山（Dongshan，地名）住持。後來辭去職務，向東遊歷到金陵（Jinling，地名）。王荊公（Wang Jinggong，人名）以對待老師的禮節迎接他，捐獻土地建造寺廟，並奏請皇帝賜予『真凈（Zhenjing，法號）』的稱號。不久，回到高安（Gaoan，地名），在九峰（Jiufeng，地名）結廬而居。過了六年，遷居歸宗（Guizong，地名）、泐潭（Letan，地名）。開堂說法時，拈香祝聖，問答完畢后，說道：『問話暫且停止。只知道問佛問法，卻不知道佛法從哪裡來。』且說從什麼地方來？垂下一隻腳說：『昔日黃龍（Huanglong，宗派名）親自頒佈此令，十方諸佛沒有敢違背的，歷代祖師、一切聖賢沒有敢超越的，無量法門、一切妙義，天下老和尚的舌頭始終如一。』沒有不同之處暫且不說，印在什麼地方？還看見嗎？如果看見，非僧非俗，無偏無黨，一一分付。如果沒看見，那麼我自己收回。』於是收回腳，喝一聲，說：『兵隨印轉，將逐符行。佛手、驢腳、生緣，好好地痛打三十棒。現在會中莫非有不甘心的嗎？如果有，』", "宗之（Zongzhi，人名）。一次偶然遊覽龍門（Longmen，地名），在殿宇迴廊中，看到一尊入定的比丘（Biqiu，佛教出家男眾）像。他幡然醒悟，對同伴說：『我所學習的，就像吳道子（Wu Daozi，唐代畫家）畫的人物，雖然精妙絕倫，但終究不是活的。』於是放棄了遊覽湘潭（Xiangtan，地名），在治平（Zhiping，年號）二年，在大溈（Dawei，地名）安居。聽到有人舉雲門（Yunmen，宗派名）的例子，僧人問雲門：『佛法如水中月，是這樣嗎？』雲門回答：『清波無透路。』宗之豁然開悟，直接去了積翠（Jicui，地名）。積翠問：『從什麼地方來？』宗之說：『溈山（Weishan，地名）。』積翠說：『恰好老僧不在。』宗之問：『不知道去什麼地方了？』積翠說：『天臺（Tiantai，地名）普請（Puqing，指寺院集體勞作），南嶽（Nanyue，地名）遊山。』宗之說：『如果這樣，學人也可以自在地去了。』積翠說：『腳下的鞋是從哪裡來的？』宗之說：『廬山（Lushan，地名）七百錢買來的。』積翠說：『何曾自在來？』宗之指著說：『何曾不自在來？』積翠對此感到驚異，認為他的機鋒難以觸及，只有英邵武（Ying Shaowu，人名）能與他相提並論。熙寧（Xining，年號）八年，住持筠州（Junzhou，地名）的聖壽寺（Shengshou Temple，寺廟名），后被提拔到洞山（Dongshan，地名）住持。後來辭去職務，向東遊歷到金陵（Jinling，地名）。王荊公（Wang Jinggong，人名）以對待老師的禮節迎接他，捐獻土地建造寺廟，並奏請皇帝賜予『真凈（Zhenjing，法號）』的稱號。不久，回到高安（Gaoan，地名），在九峰（Jiufeng，地名）結廬而居。過了六年，遷居歸宗（Guizong，地名）、泐潭（Letan，地名）。開堂說法時，拈香祝聖，問答完畢后，說道：『問話暫且停止。只知道問佛問法，卻不知道佛法從哪裡來。』且說從什麼地方來？垂下一隻腳說：『昔日黃龍（Huanglong，宗派名）親自頒佈此令，十方諸佛沒有敢違背的，歷代祖師、一切聖賢沒有敢超越的，無量法門、一切妙義，天下老和尚的舌頭始終如一。』沒有不同之處暫且不說，印在什麼地方？還看見嗎？如果看見，非僧非俗，無偏無黨，一一分付。如果沒看見，那麼我自己收回。』於是收回腳，喝一聲，說：『兵隨印轉，將逐符行。佛手、驢腳、生緣，好好地痛打三十棒。現在會中莫非有不甘心的嗎？如果有，』" ], "english_translations": [ "Zongzhi (宗之, personal name) once casually visited Longmen (龍門, place name). At the temple corridor, he saw a statue of a meditating Bhikkhu (比丘, Buddhist monk). He suddenly realized and said to his companions, 'What I have learned is like the figures painted by Wu Daozi (吳道子, Tang Dynasty painter), although exquisitely perfect for a time, they are ultimately not alive.' Therefore, he abandoned his travels to Xiangtan (湘潭, place name). In the second year of Zhiping (治平, reign title), he resided at Dawei (大溈, place name) during the summer retreat. Hearing an example raised by Yunmen (雲門, sect name), a monk asked Yunmen, 'Is the Buddha-dharma like the moon in the water?' Yunmen replied, 'Clear waves have no way through.' Zongzhi suddenly became enlightened and went directly to Jicui (積翠, place name). Jicui asked, 'Where do you come from?' Zongzhi said, 'Weishan (溈山, place name).' Jicui said, 'It just so happens that the old monk is not here.' Zongzhi asked, 'I wonder where he has gone?' Jicui said, 'They are having a general labor at Tiantai (天臺, place name) and touring the mountains at Nanyue (南嶽, place name).' Zongzhi said, 'If so, then the student can also freely go.' Jicui said, 'Where did you get the shoes on your feet?' Zongzhi said, 'I bought them for seven hundred coins at Lushan (廬山, place name).' Jicui said, 'When have you come freely?' Zongzhi pointed and said, 'When have I not come freely?' Jicui was amazed by this, considering his sharp wit unapproachable, only Ying Shaowu (英邵武, personal name) could be compared to him. In the eighth year of Xining (熙寧, reign title), he resided at Shengshou Temple (聖壽寺, temple name) in Junzhou (筠州, place name), and was later promoted to reside at Dongshan (洞山, place name). Later, he resigned from his position and traveled east to Jinling (金陵, place name). Wang Jinggong (王荊公, personal name) welcomed him with the respect due to a teacher, donated land to build a temple, and requested the emperor to grant him the title 'Zhenjing (真凈, Dharma name).' Soon after, he returned to Gaoan (高安, place name) and lived in a hut at Jiufeng (九峰, place name). After six years, he moved to Guizong (歸宗, place name) and Letan (泐潭, place name). On the day of opening the Dharma hall, he lit incense to offer blessings, and after the questions and answers, he said, 'The questioning will stop for now. You only know to ask about the Buddha and the Dharma, but you do not know where the Buddha-dharma comes from.' Then tell me, where does it come from? He lowered one foot and said, 'In the past, Huanglong (黃龍, sect name) personally issued this decree, and none of the Buddhas in the ten directions dared to disobey it, and none of the ancestral teachers and all the sages dared to surpass it. The immeasurable Dharma gates and all the wonderful meanings are consistently the same on the tongues of all the old monks in the world.' Setting aside the fact that there is no difference, where is the seal? Do you see it? If you see it, it is neither monastic nor lay, without bias or partiality, I will entrust it to you one by one. If you do not see it, then I will take it back myself.' Then he retracted his foot, shouted, and said, 'The army follows the seal, and the generals follow the talisman. The Buddha's hand, the donkey's foot, and the cause of birth, deserve thirty blows. Now, is there anyone in this assembly who is unwilling to accept this? If there is,'" "Zongzhi (宗之, personal name) once casually visited Longmen (龍門, place name). At the temple corridor, he saw a statue of a meditating Bhikkhu (比丘, Buddhist monk). He suddenly realized and said to his companions, 'What I have learned is like the figures painted by Wu Daozi (吳道子, Tang Dynasty painter), although exquisitely perfect for a time, they are ultimately not alive.' Therefore, he abandoned his travels to Xiangtan (湘潭, place name). In the second year of Zhiping (治平, reign title), he resided at Dawei (大溈, place name) during the summer retreat. Hearing an example raised by Yunmen (雲門, sect name), a monk asked Yunmen, 'Is the Buddha-dharma like the moon in the water?' Yunmen replied, 'Clear waves have no way through.' Zongzhi suddenly became enlightened and went directly to Jicui (積翠, place name). Jicui asked, 'Where do you come from?' Zongzhi said, 'Weishan (溈山, place name).' Jicui said, 'It just so happens that the old monk is not here.' Zongzhi asked, 'I wonder where he has gone?' Jicui said, 'They are having a general labor at Tiantai (天臺, place name) and touring the mountains at Nanyue (南嶽, place name).' Zongzhi said, 'If so, then the student can also freely go.' Jicui said, 'Where did you get the shoes on your feet?' Zongzhi said, 'I bought them for seven hundred coins at Lushan (廬山, place name).' Jicui said, 'When have you come freely?' Zongzhi pointed and said, 'When have I not come freely?' Jicui was amazed by this, considering his sharp wit unapproachable, only Ying Shaowu (英邵武, personal name) could be compared to him. In the eighth year of Xining (熙寧, reign title), he resided at Shengshou Temple (聖壽寺, temple name) in Junzhou (筠州, place name), and was later promoted to reside at Dongshan (洞山, place name). Later, he resigned from his position and traveled east to Jinling (金陵, place name). Wang Jinggong (王荊公, personal name) welcomed him with the respect due to a teacher, donated land to build a temple, and requested the emperor to grant him the title 'Zhenjing (真凈, Dharma name).' Soon after, he returned to Gaoan (高安, place name) and lived in a hut at Jiufeng (九峰, place name). After six years, he moved to Guizong (歸宗, place name) and Letan (泐潭, place name). On the day of opening the Dharma hall, he lit incense to offer blessings, and after the questions and answers, he said, 'The questioning will stop for now. You only know to ask about the Buddha and the Dharma, but you do not know where the Buddha-dharma comes from.' Then tell me, where does it come from? He lowered one foot and said, 'In the past, Huanglong (黃龍, sect name) personally issued this decree, and none of the Buddhas in the ten directions dared to disobey it, and none of the ancestral teachers and all the sages dared to surpass it. The immeasurable Dharma gates and all the wonderful meanings are consistently the same on the tongues of all the old monks in the world.' Setting aside the fact that there is no difference, where is the seal? Do you see it? If you see it, it is neither monastic nor lay, without bias or partiality, I will entrust it to you one by one. If you do not see it, then I will take it back myself.' Then he retracted his foot, shouted, and said, 'The army follows the seal, and the generals follow the talisman. The Buddha's hand, the donkey's foot, and the cause of birth, deserve thirty blows. Now, is there anyone in this assembly who is unwilling to accept this? If there is,'" ] }
不妨奇特。若無。新長老謾你諸人去也。故我大覺世尊。昔日于摩竭陀國十二月八日明星現時。豁然悟道。大地有情。一時成佛。今有釋子沙門某。于東震旦國大宋筠陽城中六月十三日赫日現時。又悟個甚麼。以拂子畫曰。我不敢輕於汝等。汝等皆當作佛。 上堂。天地與我同根。萬物與我一體。腳頭腳尾。橫三豎四。北俱盧洲火發。燒著帝釋眉毛。東海龍王忍痛不禁。轟一個霹靂。直得傾湫倒岳。云黯長空。十字街頭廖鬍子醉中驚覺起來。拊掌呵呵大笑云。筠陽城中。近來少賊。乃拈拄杖曰。賊。賊。 上堂。道泰不傳天子令。行人盡唱太平歌。五九四十五。莫有人從懷州來么。若有。不得忘卻臨江軍豆豉。 上堂。世尊拈華。迦葉微笑。拈拄杖曰。洞山拈起拄杖子。你諸人合作么生。擊香卓。下座。 上堂。裈無襠。褲無口。頭上青灰三五斗。趙州老漢少賣弄。然則國清才子貴。家富小兒驕。其奈禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣華人。 上堂。佛法兩字。直是難得。人有底不信自己佛事。唯憑少許古人影響。相似般若所知境界定相法門。動即背覺合塵。黏將去。脫不得。或學者。如印印泥。遞相印授。不唯自誤。亦乃誤他。洞山門下無佛法與人。只有一口劍。凡是來者。一一斬斷。使伊性命不存。
【現代漢語翻譯】 現代漢語譯本： 不妨奇特。如果沒有奇特之處，新來的長老就欺騙了你們。所以我大覺世尊（指釋迦牟尼佛），昔日在摩竭陀國（Magadha，古印度十六雄國之一）十二月八日明星出現的時候，豁然悟道，認為大地一切有情眾生，一時都可成佛。如今有釋迦牟尼的弟子沙門某，在東震旦國（指中國）大宋筠陽城中六月十三日烈日當空的時候，又悟到了什麼呢？用拂塵畫了一下，說：『我不敢輕視你們，你們都應當成佛。』 上堂說法：天地與我同根，萬物與我一體。腳前腳后，縱橫交錯。北俱盧洲（Uttarakuru，佛教傳說中的四大部洲之一）發生火災，燒到了帝釋（Indra，佛教中的護法神）的眉毛。東海龍王（Dragon King of the Eastern Sea，中國神話中的司雨之神）忍受不住疼痛，轟出一個霹靂，直接震得山崩地裂，天空昏暗。十字街頭的廖鬍子醉酒中驚醒過來，拍手呵呵大笑說：『筠陽城中，最近很少有盜賊。』於是拿起拄杖說：『賊！賊！』 上堂說法：國家太平，不需要傳達天子的命令，百姓都在歌唱太平之歌。五九四十五，有沒有人從懷州來呢？如果有，不要忘記臨江軍的豆豉。 上堂說法：世尊（指釋迦牟尼佛）拈花，迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀苦行著稱）微笑。拿起拄杖說：『洞山（Dongshan，指禪宗祖師良價）拈起拄杖子，你們各位怎麼理解？』敲擊香案，下座。 上堂說法：沒有褲襠的褲子，沒有口袋的褲子，頭上沾滿了青灰。趙州老漢（指趙州從諗禪師）少賣弄。這樣說來，國家清明，有才之士才顯得珍貴；家境富裕，小孩子就驕橫。可惜莊稼長勢不好，卻都爭著種植桃花李花來迎接春天。反而使得努力耕作的人，有一半去做賣國求榮的事情。 上堂說法：佛法兩字，實在是難得。有人不相信自己本具的佛性，只憑借少許古人的影響，相似於般若（Prajna，智慧）所知的境界，執著于定相法門。一動就背離覺悟，迎合塵世，粘著上去，脫離不了。或者學習的人，如同用印章在泥上蓋印，互相傳授，不光自己耽誤自己，也耽誤了別人。洞山（Dongshan，指禪宗祖師良價）門下沒有佛法給人，只有一口劍，凡是來的人，一一斬斷，使他的性命不存。
【English Translation】 English version: It might as well be peculiar. If there is nothing peculiar, the new elder is deceiving you all. Therefore, our Great Awakened World Honored One (referring to Shakyamuni Buddha), in the past, in the country of Magadha (one of the sixteen ancient Indian kingdoms) on the eighth day of the twelfth month, when the morning star appeared, suddenly attained enlightenment, believing that all sentient beings on earth could become Buddhas at once. Now, a Shramana (Buddhist monk) disciple of Shakyamuni, so-and-so, in the Great Song Dynasty's Junyang City in the Eastern Zhen Dan country (referring to China) on the thirteenth day of the sixth month, when the scorching sun was shining, what did he realize again? He drew with a whisk and said, 'I dare not despise you, you should all become Buddhas.' Ascending the hall to preach: Heaven and earth share the same root with me, and all things are one with me. Before and after the feet, crisscrossing. A fire breaks out in Uttarakuru (one of the four continents in Buddhist cosmology), burning the eyebrows of Indra (a protector deity in Buddhism). The Dragon King of the Eastern Sea (the rain god in Chinese mythology) could not bear the pain and unleashed a thunderbolt, directly causing mountains to collapse and the sky to darken. Liao Huzi at the crossroads, awakened from his drunken stupor, clapped his hands and laughed, saying, 'In Junyang City, there have been few thieves recently.' Then he picked up his staff and said, 'Thief! Thief!' Ascending the hall to preach: When the country is peaceful, there is no need to convey the emperor's orders, and the people are all singing songs of peace. Five nines are forty-five, is there anyone coming from Huaizhou? If there is, do not forget the fermented soybeans from Linjiang Army. Ascending the hall to preach: The World Honored One (referring to Shakyamuni Buddha) held up a flower, and Kashyapa (one of Shakyamuni's ten major disciples, known for his ascetic practices) smiled. He picked up his staff and said, 'Dongshan (referring to the Zen master Liangjie) picked up the staff, how do you all understand it?' He struck the incense table and descended from the seat. Ascending the hall to preach: Pants without a crotch, pants without pockets, the head is covered with green ash. Old man Zhao Zhou (referring to Zen Master Zhaozhou Congshen) should show off less. Thus, when the country is clear, talented people are valued; when the family is wealthy, the children are arrogant. It is a pity that the crops do not grow well, but everyone is competing to plant peach and plum blossoms to welcome the spring. On the contrary, it makes those who work hard, half of them do things that betray the country. Ascending the hall to preach: The two words 'Buddha Dharma' are really hard to come by. Some people do not believe in their own inherent Buddha-nature, but only rely on a little influence from the ancients, similar to the realm known by Prajna (wisdom), clinging to the fixed-form Dharma. As soon as they move, they turn away from enlightenment and cater to the world, clinging to it and unable to break free. Or those who study are like stamping a seal on mud, passing it on to each other, not only delaying themselves, but also delaying others. Under Dongshan's (referring to the Zen master Liangjie) gate, there is no Buddha Dharma to give to people, only a sword, and whoever comes is cut off one by one, so that his life does not exist.
見聞俱泯。卻向父母未生前與伊相見。見伊才向前。便為斬斷。然則剛刀雖利。不斬無罪之人。莫有無罪底么。也好與三十拄杖。 上堂。今日供養羅漢。夜來四方高人諷誦妙法蓮華經．安樂行品一遍。大眾。作么生是安樂行。擬心早不安樂了也。乃喝一喝。曰。豈不是安樂行。如何是透法身句。北斗里藏身。豈不是安樂行。如何是祖師西來意。庭前柏樹子。豈不是安樂行。如何是超佛越祖之譚。胡餅。豈不是安樂行。以至僧俗大眾。一一清凈光明住持。豈不是安樂行。乃至一佛二菩薩．一一羅漢．一一辟支佛。無不清凈實相住持。所為安樂行也。大眾。唯有髻中寶珠不妄與之。雖然不與。亦人人具足。十二時中光明炟赫。阿誰欠少。還會么。歸堂喫茶。復喝一喝。下座。 解夏上堂。以拂子擊禪床。曰。天地造化。有陰有陽。有生有殺。日月照臨。有明有暗。有隱有顯。江河流注。有高有下。有壅有決。明主治化。有君有臣。有禮有樂。有賞有罰。佛法住世。有頓有漸。有權有實。有結有解。結也。四月十五日。十方法界是聖是凡。若草若木。以拂子左邊敲曰。從這裡一時結。舉起曰。總在拂子頭上。還見么。遂喝曰。解也。七月十五日。十方法界若草若木。乃聖乃凡。以拂子右邊敲曰。從這裡一時解。舉起曰。總
【現代漢語翻譯】 現代漢語譯本 見聞全都泯滅，就在父母未生你之前與『伊』（指本性）相見。見到『伊』剛要上前，便將其斬斷。既然如此，即使剛刀鋒利，也不斬殺無罪之人。莫非沒有無罪的嗎？也好賞他三十拄杖。 上堂開示。今天供養羅漢（arhat，已證阿羅漢果的修行者），昨夜四方高僧諷誦《妙法蓮華經·安樂行品》一遍。大眾，什麼是安樂行？稍微動念想它，就已經不安樂了。於是大喝一聲，說：『這豈不是安樂行？』什麼是透法身句？『北斗里藏身。』豈不是安樂行？什麼是祖師西來意？『庭前柏樹子。』豈不是安樂行？什麼是超佛越祖的談論？『胡餅。』豈不是安樂行？以至僧俗大眾，個個清凈光明住持，豈不是安樂行？乃至一佛二菩薩（bodhisattva，為救度眾生而發願成佛的修行者）、一一羅漢、一一辟支佛（pratyekabuddha，無師自悟的修行者），無不清凈實相住持，這就是所謂的安樂行啊。大眾，唯有髻中寶珠不輕易給人。雖然不輕易給人，卻人人具足，十二時中光明閃耀，有誰欠缺？會了嗎？歸堂喫茶。再次大喝一聲，下座。 解夏上堂。用拂子敲擊禪床，說：天地造化，有陰有陽，有生有殺；日月照臨，有明有暗，有隱有顯；江河流注，有高有下，有壅有決；英明的君主治理天下，有君有臣，有禮有樂，有賞有罰；佛法住世，有頓有漸，有權有實，有結有解。結，四月十五日，十方法界是聖是凡，若草若木，用拂子左邊敲擊說：從這裡一時結。舉起拂子說：總在拂子頭上，還見嗎？於是大喝一聲說：解，七月十五日，十方法界若草若木，乃聖乃凡，用拂子右邊敲擊說：從這裡一時解。舉起說：總
【English Translation】 English version When seeing and hearing are both extinguished, meet 'it' (referring to one's true nature) before your parents gave birth to you. As soon as you see 'it' and try to approach, cut it off immediately. If that's the case, even though the sharp knife is keen, it does not kill the innocent. Is there anyone without fault? It would be good to give them thirty blows with a staff. Ascending the hall for instruction. Today we make offerings to the Arhats (arhat, enlightened practitioners who have attained the state of Arhatship). Last night, eminent monks from all directions chanted the 'Chapter on Peaceful Practices' from the 'Lotus Sutra' once. Monastics, what is peaceful practice? The moment you try to conceive it in your mind, you are no longer at peace. Thereupon, he gave a loud shout, saying: 'Isn't this peaceful practice?' What is the phrase that penetrates the Dharma body? 'Hiding oneself in the Big Dipper.' Isn't this peaceful practice? What is the meaning of the Patriarch's coming from the West? 'The cypress tree in the courtyard.' Isn't this peaceful practice? What is the talk that transcends Buddhas and Patriarchs? 'Sesame cake.' Isn't this peaceful practice? Even the monastic and lay communities, each dwelling in purity and light, isn't this peaceful practice? Even one Buddha, two Bodhisattvas (bodhisattva, practitioners who vow to become Buddhas to save all beings), each Arhat, each Pratyekabuddha (pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), all dwell in pure reality, this is what is called peaceful practice. Monastics, only the jewel in the topknot is not given away lightly. Although it is not given away lightly, everyone possesses it fully, shining brightly at all times. Who lacks it? Do you understand? Return to the hall for tea. Again, he gave a loud shout and descended from the seat. Ascending the hall at the end of the summer retreat. Striking the meditation platform with the whisk, he said: 'Heaven and earth have creation, yin and yang, birth and death; the sun and moon shine, with light and darkness, hidden and manifest; rivers flow, with high and low, blocked and released; wise rulers govern, with sovereign and subjects, propriety and music, rewards and punishments; the Buddha Dharma abides in the world, with sudden and gradual, provisional and real, binding and releasing.' Binding, on the fifteenth day of the fourth month, the ten directions of the Dharma realm, whether saintly or mundane, whether grass or wood, striking the left side with the whisk, he said: 'From here, all is bound at once.' Raising the whisk, he said: 'All is on the head of the whisk, do you see it?' Thereupon, he gave a loud shout, saying: 'Releasing, on the fifteenth day of the seventh month, the ten directions of the Dharma realm, whether grass or wood, whether saintly or mundane, striking the right side with the whisk, he said: 'From here, all is released at once.' Raising it, he said: 'All'
在拂子頭上。還見么。遂喝曰。只如四月十五日已前。七月十五日已后。且道是解是結。復舉拂子曰。總在拂子頭上。還見么。遂喝曰。諸高德。此三喝中。有一喝是金剛王寶劍。有一喝是踞地師子。有一喝是探竿影草。若人一一辨得。始見臨濟大師道出常情。黃檗被掌。大愚遭筑。雖相去三二百年。許你親為的子。然後大開不二妙門。權諸祖道。摧邪顯正。扶宗立教。整頓頹綱。縱大知見。耀大法眼。不動本際。決勝魔軍。遂喝曰。更須知有一喝不作一喝用。到這裡。須是具爍迦羅眼。向未屙已前驀提得去。諸高德。且道提得個甚麼。良久。喝一喝。下座。 僧問。新豐吟。雲門曲。舉世知音能和續。大眾臨筵。愿清耳目。師以右手拍禪床一下。僧云。木人拊掌。石女揚眉。師以左手拍禪床一下。僧云。猶是學人疑處。師曰。何不腳跟下薦取。僧以坐具一拂。師曰。爭奈腳跟下何。 問。遠遠馳符命。禪師俯應機。祖令當行也。方便指群迷。曰。深。云。深意如何。曰。淺。云。教學人如何領會。曰。點。 問。馬祖下尊宿。一個個阿轆轆地。唯有歸宗老較些子。黃龍下兒孫。一個個硬剝剝地。只有真凈老師較些子。學人恁么。還扶得也無。曰。打疊面前搕𢶍卻。云。若不同床睡。焉知被底穿。師不答。僧云。這個
【現代漢語翻譯】 現代漢語譯本： 在拂子（一種禪宗法器）頭上，還見得到嗎？於是大喝一聲說：『就如四月十五日之前，七月十五日之後，且說這是解脫還是束縛？』又舉起拂子說：『總都在這拂子頭上，還見得到嗎？』於是大喝一聲說：『各位高德，這三喝之中，有一喝是金剛王寶劍，有一喝是踞地師子，有一喝是探竿影草。如果有人能一一辨別出來，才算見到臨濟大師道出常情，黃檗（禪師）被打，大愚（禪師）被筑。雖然相隔三二百年，也允許你親身為他的嫡子。』然後大開不二妙門，權衡諸祖之道，摧毀邪惡，彰顯正法，扶持宗門，樹立教義，整頓頹廢的綱紀，縱放大知見，照耀大法眼，不動搖根本的實際，決勝魔軍。於是大喝一聲說：『更要知道有一喝不當作一喝用。』到了這裡，必須具備爍迦羅眼（一種能看清事物本質的智慧之眼），在未拉屎之前就驀然提得起來。各位高德，且說提得個什麼？良久，喝一聲，下座。 有僧人問：『新豐吟，雲門曲，舉世知音能和續。大眾臨筵，愿清耳目。』師父用右手拍禪床一下。僧人說：『木人拊掌，石女揚眉。』師父用左手拍禪床一下。僧人說：『猶是學人疑處。』師父說：『何不腳跟下薦取？』僧人以坐具一拂。師父說：『爭奈腳跟下何？』 有僧人問：『遠遠馳符命，禪師俯應機。祖令當行也，方便指群迷。』師父說：『深。』僧人問：『深意如何？』師父說：『淺。』僧人問：『教學人如何領會？』師父說：『點。』 有僧人問：『馬祖（禪師）門下的尊宿，一個個阿轆轆地（形容不精進），唯有歸宗老（禪師）稍微好些。黃龍（禪師）門下的兒孫，一個個硬剝剝地（形容死板），只有真凈老師（禪師）稍微好些。學人這樣說，還能扶持得了嗎？』師父說：『打疊面前搕𢶍卻（收拾起你面前的這些言論）。』僧人說：『若不同床睡，焉知被底穿？』師父不回答。僧人說：『這個……』
【English Translation】 English version: On the head of the whisk (a Zen Buddhist implement), can you still see it? Then he shouted, saying, 'Just like before the fifteenth day of the fourth month, and after the fifteenth day of the seventh month, tell me, is it liberation or bondage?' Then he raised the whisk again, saying, 'It's all on the head of this whisk, can you still see it?' Then he shouted, saying, 'All you virtuous ones, among these three shouts, one shout is the Vajra King's precious sword, one shout is the crouching lion, and one shout is the probing pole testing the grass. If someone can distinguish them one by one, then they have seen Linji (Rinzai) Daishi express the ordinary sentiment, Huangbo (Huang-po) (Zen master) being slapped, and Dayu (Ta-yu) (Zen master) being struck. Although separated by three or four hundred years, you are allowed to be his direct descendant.' Then he widely opened the non-dual wondrous gate, weighed the paths of all the patriarchs, destroyed evil, manifested the right Dharma, supported the sect, established the teachings, rectified the declining discipline, unleashed great knowledge and insight, illuminated the great Dharma eye, without moving from the fundamental reality, and decisively defeated the demon army. Then he shouted, saying, 'Furthermore, you must know that there is a shout that is not used as a shout.' Arriving here, one must possess the Sakra eye (an eye of wisdom that can see the essence of things), and suddenly pick it up before defecating. All you virtuous ones, tell me, what is being picked up? After a long silence, he shouted once and descended from the seat. A monk asked, 'The Xin Feng chant, the Yun Men melody, the world's connoisseurs can harmonize and continue. The assembly is present, wishing to cleanse their ears and eyes.' The master tapped the Zen bed once with his right hand. The monk said, 'The wooden man claps his hands, the stone woman raises her eyebrows.' The master tapped the Zen bed once with his left hand. The monk said, 'It is still a place of doubt for the student.' The master said, 'Why not recognize it under your feet?' The monk brushed with his sitting cloth. The master said, 'What about under your feet?' A monk asked, 'From afar, the talisman is dispatched, the Zen master responds to the opportunity. The ancestral command should be carried out, conveniently pointing out the confused.' The master said, 'Deep.' The monk asked, 'What is the deep meaning?' The master said, 'Shallow.' The monk asked, 'How should the student understand?' The master said, 'Point.' A monk asked, 'The venerable monks under Mazu (Ma-tsu) (Zen master), each one is apathetic (describing lack of diligence), only the old Guizong (Kuei-tsung) (Zen master) is slightly better. The descendants under Huanglong (Huang-lung) (Zen master), each one is rigid (describing inflexibility), only the teacher Zhenjing (Chen-ching) (Zen master) is slightly better. If the student says so, can it still be supported?' The master said, 'Put away those words in front of you.' The monk said, 'If you don't sleep in the same bed, how do you know what's under the blanket?' The master did not answer. The monk said, 'This...'
為上上根人。忽遇中下之流。如何指接。師亦不答。僧云。非但和尚懡㦬。學人亦乃一場敗闕。曰。三十年後悟去在。 問。承古有言。眾生日用而不知。未審不知個甚麼。曰。道。云。忽然知后如何。曰。十萬八千。僧提起坐具云。爭奈這個何。師便喝。崇寧改元。休于云庵。十月旦示疾。望乃愈。出道具。散諸徒。翌日中夜。沐浴更衣趺坐。眾請說法。師示以偈及遺誡宗門大略。言卒而逝。越七日火葬。焰成五色。白光上騰。煙所及。成設利。道俗千餘人鹹得之。分靈骨塔于泐潭．新豐。壽七十有八。
隆興府上藍順禪師
上堂曰。夏日人人把扇搖。冬來以炭滿爐燒。若能於此全知曉。塵劫無明當下消。 上堂。舉勘婆話。師乃曰。趙州問路。婆子答云恁么去。皆云勘破老婆。婆子無你雪處。同道者相共舉。
舒州三祖法宗禪師
上堂曰。架梯可以攀高。雖升而不能達河漢。鑄鍬可以掘鑿。雖利而不到風輪。其器者費功。其謀者益妄。不如歸家坐。免使走塵壤。大眾。那個是塵壤祖佛禪道。 僧問。如何是正法眼。曰。泥里有刺。云。如何是道。曰。老僧落第二。云。如何是禪。曰。你且莫少叢林。
南安軍雪峰道圓禪師
南雄人也。依積翠日。宴坐下板。時一僧論野狐話
【現代漢語翻譯】 現代漢語譯本 對於上上根器的人，如果忽然遇到中下根器的人，應該如何引導接引？』 禪師沒有回答。僧人說：『不只是和尚您感到困惑，學人我也感到一敗塗地。』 禪師說：『三十年後你自然會明白。』 有僧人問：『古人有言，眾生每日都在用卻不自知，不知道的是什麼？』 禪師說：『道。』 僧人說：『如果忽然知道了之後會如何？』 禪師說：『十萬八千里。』 僧人提起坐具說：『那這個又該如何處置呢？』 禪師便喝斥了他一聲。崇寧年間改元，禪師在云庵休息，十月初一示現疾病，眾人探望后病情好轉。禪師拿出自己的法器，分發給眾弟子。第二天半夜，禪師沐浴更衣，結跏趺坐。眾人請禪師說法，禪師以偈語和遺誡宗門大略開示眾人，說完便圓寂了。七天後火葬，火焰呈現五色，一道白光向上升騰，煙所飄到的地方，都形成了舍利（Śarīra）。通道的俗人和僧人一千多人，都得到了舍利。分出靈骨建塔于泐潭（Lè tán）、新豐（Xīnfēng）。禪師享年七十八歲。
隆興府上藍順禪師
禪師上堂說法：『夏天人人拿著扇子搖，冬天用炭火把爐子燒。如果能對這些完全知曉，塵劫的無明當下就能消除。』 禪師上堂，舉勘婆（Kǎnpó）的話。禪師說：『趙州（Zhàozhōu）問路，婆子回答說就這麼去。』 都說勘破了老婆子，老婆子沒有讓你辯解的地方。同道的人一起討論。
舒州三祖法宗禪師
禪師上堂說法：『架梯子可以攀高，即使升高了也無法到達銀河。鑄造鍬可以挖掘，即使鋒利也無法到達風輪。依靠工具是徒費功夫，依靠計謀會更加虛妄。不如歸家安坐，免得奔走于塵土之中。』 大眾，哪個是塵土？哪個是祖佛禪道？ 有僧人問：『什麼是正法眼？』 禪師說：『泥里有刺。』 僧人說：『什麼是道？』 禪師說：『老僧落第二。』 僧人說：『什麼是禪？』 禪師說：『你且莫要輕視叢林。』
南安軍雪峰道圓禪師
南雄（Nánxióng）人。依止積翠（Jīcuì）禪師，在下板宴坐。當時有個僧人談論野狐（Yěhú）的故事。
【English Translation】 English version For those with the highest faculties, if they suddenly encounter those of middle or lower faculties, how should they be guided and received?' The Zen master did not answer. The monk said, 'It's not just that you, Master, are confused, but I, the student, also feel like I've suffered a complete defeat.' The Zen master said, 'You will naturally understand after thirty years.' A monk asked, 'The ancients said, sentient beings use it every day without knowing it. What is it that they don't know?' The Zen master said, 'The Dao (Dào).' The monk said, 'If one suddenly knows it, what will happen?' The Zen master said, 'A hundred and eight thousand miles.' The monk raised his sitting cloth and said, 'Then what should be done with this?' The Zen master then shouted at him. During the Chongning (Chóngníng) reign period, the Zen master rested at Yun'an (Yún'ān). On the first day of the tenth month, he manifested illness. After everyone visited, his condition improved. The Zen master took out his Dharma implements and distributed them to his disciples. The next midnight, the Zen master bathed, changed clothes, and sat in the lotus position. The assembly requested the Zen master to give a Dharma talk. The Zen master instructed everyone with a verse and a brief summary of the essential principles of the Zen school. After speaking, he passed away peacefully. Seven days later, he was cremated. The flames displayed five colors, and a white light ascended upwards. Wherever the smoke reached, Śarīra (Śarīra) were formed. More than a thousand laypeople and monks who believed in the Dao obtained Śarīra. His spiritual bones were divided and pagodas were built at Letan (Lè tán) and Xinfeng (Xīnfēng). The Zen master lived to the age of seventy-eight.
Zen Master Shun of Shanglan in Longxing Prefecture
The Zen master ascended the Dharma hall and said, 'In summer, everyone holds a fan and waves it. In winter, they fill the stove with charcoal. If you can fully understand these things, the ignorance of countless kalpas will be eliminated immediately.' The Zen master ascended the Dharma hall and cited the words of Kanpo (Kǎnpó). The Zen master said, 'Zhaozhou (Zhàozhōu) asked for directions, and the old woman replied, 'Go that way.' Everyone says they have seen through the old woman, but the old woman has no place for you to argue. Fellow practitioners discuss it together.
Zen Master Fazong of the Third Ancestor Temple in Shuzhou
The Zen master ascended the Dharma hall and said, 'A ladder can be used to climb high, but even if you climb high, you cannot reach the Milky Way. A shovel can be used for digging, but even if it is sharp, it cannot reach the wind wheel. Relying on tools is a waste of effort, and relying on schemes is even more delusional. It is better to return home and sit quietly, avoiding running around in the dust.' Everyone, which is the dust? Which is the ancestral Buddha's Zen path? A monk asked, 'What is the Eye of the True Dharma?' The Zen master said, 'There are thorns in the mud.' The monk said, 'What is the Dao (Dào)?' The Zen master said, 'The old monk falls to second place.' The monk said, 'What is Zen?' The Zen master said, 'You should not underestimate the monastery.'
Zen Master Daoyuan of Xuefeng in Nan'an Army
He was a native of Nanxiong (Nánxióng). He relied on Zen Master Jicui (Jīcuì) and sat in meditation on the lower board. At that time, a monk was discussing the story of the wild fox (Yěhú).
。一云。不昧因果。也未脫得野狐身。一云。不落因果。又何曾墮野狐來。師聞之。悚然。因詣積翠庵。涉澗猛省。述偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如玉。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。南見。為助喜。出住雪峰。 上堂。舉風幡話。師曰。不是風兮不是幡。白雲依舊覆青山。年來老大渾無力。偷得忙中些子閑。
隆興府祐聖法𡨢禪師
潮陽鄭氏子。晚見黃龍。深蒙印可。 上堂曰。此事如醫家驗病方。且雜毒滿腹。未易攻治。必瞑眩之藥。而後可瘳。就令徇意投之。適足狂惑。增其沉痼。求其己病。不亦左乎。法堂前草深。於心無愧。崇寧三年十二月六日。泊然坐逝。
南康軍清隱潛庵清源禪師
豫章人。族鄧氏。依洪巖處信得度具戒。參武泉常．云居舜．泐潭月。疑未決。始趨黃龍。一日。聞舉洞山初和尚見雲門因緣。遂失笑。龍問。胡為而笑。云。笑黃面浙子憐兒不覺丑。自是容為侍者。閱七年。精徹奧妙。叢林稱之。初住西山。次遷清隱。 上堂曰。寒風激水成冰。杲日照冰成水。冰水本自無情。各各應時而至。世間萬物皆然。不用強生擬議。 上堂。先師初事棲賢諟．泐潭澄。歷二十年。宗門奇奧。經論玄要。莫不貫穿。及因云峰指見慈明。則一
【現代漢語翻譯】 現代漢語譯本： 有人說：『不昧因果（不無視因果），也未能脫離野狐之身。』有人說：『不落因果（不落入因果），又怎麼會墮入野狐之身呢？』禪師聽了，感到震驚。於是前往積翠庵，涉水過澗時猛然醒悟，寫了一首偈語說：『不落也不昧，僧人和俗人本來就沒有禁忌。大丈夫的氣概如玉一般，怎能容忍被囊袋遮蓋？一條楖栗杖任憑縱橫，野狐跳入了金毛獅子隊。』南見禪師聽了，非常高興，於是讓禪師去雪峰山主持寺院。
上堂說法時，禪師引用了風幡的故事，說：『不是風動，也不是幡動，白雲依舊覆蓋著青山。我年老體衰，沒有什麼力氣了，只能在忙碌中偷得一點閑暇。』
隆興府祐聖法𡨢（fǎ zhǎn）禪師
是潮陽鄭氏的兒子，晚年拜見黃龍禪師，深受黃龍禪師的認可。上堂說法時說：『這件事就像醫生診斷病情開藥方一樣，而且是各種毒素充滿腹中，不容易攻克治療。必須用猛烈的藥，然後才可以痊癒。如果順著病人的意思投藥，反而會使病人狂亂迷惑，增加病情的沉重。想要找到病根，不是南轅北轍了嗎？』法堂前的草很深，但心中無愧。崇寧三年十二月六日，安然坐化圓寂。
南康軍清隱潛庵清源禪師
是豫章人，姓鄧。依止洪巖處信禪師剃度受戒。參訪過武泉常、云居舜、泐潭月等禪師，但疑惑沒有解決。後來前往黃龍禪師處。有一天，聽到黃龍禪師舉洞山初禪師見雲門禪師的因緣，於是失笑。黃龍禪師問：『你為什麼笑？』清源禪師說：『笑那個面黃肌瘦的浙江人憐愛兒子卻不覺得丑。』從此被黃龍禪師容許做侍者。過了七年，精通徹悟了佛法的奧妙。叢林中都稱讚他。最初住在西山，後來遷到清隱。上堂說法時說：『寒風激盪水面結成冰，太陽照耀冰面融化成水。冰和水本來就沒有情感，各自應時而至。世間萬物都是這樣，不用勉強生出議論。』上堂說法時，禪師說：『先師最初侍奉棲賢諟（shì）、泐潭澄（chéng）兩位禪師，經歷了二十年，對宗門的奇特奧妙、經論的玄妙要義，沒有不貫通的。等到因為云峰禪師指點而見到慈明禪師，就一下子明白了。』
【English Translation】 English version: Someone said, 'Not being ignorant of cause and effect (不昧因果), he still hasn't escaped the body of a wild fox.' Someone else said, 'Not falling into cause and effect (不落因果), how could he have fallen into the wild fox realm?' The Zen master, upon hearing this, was startled. He then went to Jicui Hermitage, and upon crossing the stream, he suddenly awakened and composed a verse saying, 'Neither falling nor being ignorant, there are originally no taboos for monks and laypeople. A great man's spirit is like jade, how can he bear to be covered by a bag? A single staff allows for freedom, the wild fox jumps into the golden lion's den.' Nanjian was delighted and sent him to reside at Xuefeng.
In an assembly, he cited the story of the wind and the banner, saying, 'It's not the wind, nor is it the banner; white clouds still cover the green mountains. As I grow old and weak, I have no strength, only stealing a bit of leisure in the midst of busyness.'
Zen Master Yousheng Fazhan (祐聖法𡨢) of Longxing Prefecture
He was a son of the Zheng family of Chaoyang, who met Huanglong in his later years and was deeply approved by him. In an assembly, he said, 'This matter is like a doctor examining an illness and prescribing a remedy. Moreover, the abdomen is full of various toxins, not easily attacked and treated. It requires a drastic medicine before it can be cured. If one indulges the patient's wishes and administers it, it will only cause madness and confusion, increasing the severity of the chronic illness. Seeking the root of the illness, isn't that going in the wrong direction?' The grass in front of the Dharma hall is deep, but my conscience is clear. On the sixth day of the twelfth month of Chongning three, he passed away peacefully in meditation.
Zen Master Qingyin Qian'an Qingyuan of Nankang Army
He was a native of Yuzhang, with the surname Deng. He was tonsured and received the precepts under Hongyan Chuxin. He visited Zen masters such as Wuquan Chang, Yunjushan, and Letan Yue, but his doubts remained unresolved. Later, he went to Huanglong. One day, upon hearing Huanglong cite the story of Dongshan Chu meeting Yunmen, he burst out laughing. Huanglong asked, 'Why are you laughing?' Qingyuan said, 'I'm laughing at that sallow-faced man from Zhejiang who loves his son but doesn't realize he's ugly.' From then on, he was allowed to be Huanglong's attendant. After seven years, he thoroughly understood the profound mysteries of the Dharma. The monastic community praised him. He first resided at Xishan, then moved to Qingyin. In an assembly, he said, 'The cold wind stirs the water and forms ice, the bright sun shines on the ice and melts it into water. Ice and water are inherently without emotion, each arriving according to the time. All things in the world are like this, there's no need to force opinions.' In an assembly, the Zen master said, 'My late teacher first served Qixian Shi (棲賢諟) and Letan Cheng (泐潭澄) for twenty years, and he thoroughly understood the wonders of the Zen school and the profound essentials of the scriptures. When he saw Ciming through the guidance of Yunfeng, he understood everything at once.'
字無用。遂設三關語以驗學者。而禪者如葉公𦘕龍。龍現即怖。建炎三年八月五日。示寂于撫之漳江。壽九十八。臘七十八。
廬山歸宗志芝庵主
臨江人也。壯為苾芻。依黃龍于歸宗。遂領深旨。有偈曰。未到應須到。到了令人笑。眉毛本無用。無渠底波俏。未幾。龍引退。芝陸沈千眾。一日。普請罷。書曰。茶芽蔍蔌初離焙。筍角狼忙又吐泥。山舍一年春事辦。得閑誰管板頭低。由是衲子親之。芝不懌。結茅絕頂。作偈曰。千峰頂上一間屋。老僧半間云半間。昨夜云隨風雨去。到頭不似老僧閑(有本小異)。竟終於此山。
楊歧方會禪師法嗣
舒州白雲守端禪師
衡陽人。族葛氏(續燈云周氏非)。幼事翰墨。惡俗務。冠依茶陵郁禪師披削。往參云蓋颙禪師。颙歿。楊歧繼焉。歧見之。與語終夕。一日。忽問。受業師為誰。云。茶陵郁和尚。曰。吾聞伊過溪有省。作偈甚奇。能記否。師誦云。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。歧笑而趨起。師愕視不寐。黎明。諮詢之。適歲暮。歧曰。汝見昨日打驅儺者么。云。見。曰。汝一籌不及渠。師復駭云。意旨如何。曰。渠愛人笑。汝怕人笑。師大悟。巾侍久之。嘉祐四年。辭游廬阜。圓通訥禪師一見。自謂不
【現代漢語翻譯】 現代漢語譯本 字無用（人名）。於是設定三重關卡來檢驗學人。而禪宗學人卻像葉公畫龍一般，龍一出現就害怕。建炎三年八月五日，在撫州的漳江圓寂，享年九十八歲，僧臘七十八年。
廬山歸宗志芝庵主（人名）
是臨江人。年輕時出家為僧，依止黃龍慧南禪師于歸宗寺，於是領悟了精深的禪理。有一首偈語說：『未到之時必須要到，到了之後令人發笑。眉毛本來就沒有用處，沒有它反而更加俏麗。』不久，黃龍慧南禪師退隱，志芝禪師在眾多僧人中默默無聞。一天，普請（指寺院集體勞動）結束后，他寫道：『茶芽嫩葉剛剛離開烘焙，筍角急忙又鑽出泥土。山寺一年春事完畢，得空誰還管那低矮的木板床。』因此僧人們都親近他，志芝禪師卻不高興，於是結茅于山頂，作偈說：『千峰頂上一間屋，老僧半間云半間。昨夜云隨風雨去，到頭不似老僧閑。』（有的版本略有不同）。最終在此山圓寂。
楊歧方會禪師的法嗣
舒州白雲守端禪師（人名）
是衡陽人，姓葛（《續燈錄》說是周氏，不對）。年幼時學習書法，厭惡世俗事務。成年後依止茶陵郁禪師剃度出家。前往參訪云蓋颙禪師，云蓋颙禪師圓寂后，又跟隨楊歧方會禪師。楊歧方會禪師見到他，與他徹夜長談。一天，忽然問道：『你的受業師是誰？』守端禪師回答說：『是茶陵郁和尚。』楊歧方會禪師說：『我聽說他過溪時有所領悟，作了一首偈語非常奇妙，你還能記得嗎？』守端禪師誦道：『我有一顆明珠，長久被塵勞鎖閉。今朝塵盡光明生，照破山河萬朵。』楊歧方會禪師笑著起身離去，守端禪師驚愕地看著他，無法入睡。黎明時分，前去請教。正值歲末，楊歧方會禪師說：『你看見昨天打驅儺的人了嗎？』守端禪師回答說：『看見了。』楊歧方會禪師說：『你有一點比不上他。』守端禪師又驚駭地問道：『這是什麼意思？』楊歧方會禪師說：『他喜歡別人笑，你害怕別人笑。』守端禪師於是大悟。在楊歧方會禪師身邊侍奉了很久。嘉祐四年，辭別前往廬山遊歷。圓通訥禪師一見到他，就自認為不如他。
【English Translation】 English version Zi Wuyong (personal name). Thereupon, he set up three barriers of language to test the learners. But the Chan practitioners were like Lord Ye who loved dragons; they were terrified when the real dragon appeared. On the fifth day of the eighth month of the third year of Jianyan, he passed away in Zhangjiang, Fuzhou, at the age of ninety-eight, with seventy-eight years as a monk.
Zhi, the Abbot of Guizong Temple on Mount Lu
Was a native of Linjiang. In his youth, he became a Bhikshu (Buddhist monk), relying on Huanglong Huinan (a Chan master) at Guizong Temple, and thus grasped the profound meaning of Chan. He had a verse that said: 'Before arriving, one must arrive; after arriving, it makes people laugh. Eyebrows are originally useless; without them, the bottom is even more charming.' Not long after, Huanglong Huinan retired, and Zhi was submerged among the thousands of monks. One day, after the general labor, he wrote: 'Tea buds and tender leaves have just left the roasting; bamboo shoots are busily sprouting from the soil again. The spring affairs of the mountain temple are completed for the year; who cares about the low wooden bed when one is free?' Therefore, the monks were close to him, but Zhi was not pleased. He built a hut on the summit and composed a verse: 'On the peak of a thousand mountains, a hut; the old monk occupies half, and the clouds occupy half. Last night, the clouds followed the wind and rain; in the end, they are not as free as the old monk.' (Some versions are slightly different). He eventually passed away on this mountain.
Dharma heir of Yangqi Fanghui Chan Master
Shouduan Chan Master of Baiyun Temple in Shuzhou
Was a native of Hengyang, from the Ge family (the 'Continuation of the Lamp' says Zhou, which is incorrect). As a child, he studied calligraphy and disliked worldly affairs. At adulthood, he was tonsured by Chan Master Yulu of Chaling. He went to visit Chan Master Yun Gaiyong. After Yun Gaiyong passed away, he followed Yangqi Fanghui Chan Master. Yangqi Fanghui Chan Master met him and talked with him all night. One day, he suddenly asked: 'Who is your ordination master?' Shouduan Chan Master replied: 'Venerable Yu of Chaling.' Yangqi Fanghui Chan Master said: 'I heard that he had an awakening when crossing a stream and composed a very wonderful verse. Can you remember it?' Shouduan Chan Master recited: 'I have a bright pearl, long locked by worldly dust. Today, the dust is gone and the light is born, illuminating the myriad forms of mountains and rivers.' Yangqi Fanghui Chan Master laughed and got up to leave. Shouduan Chan Master stared in astonishment and could not sleep. At dawn, he went to inquire. It was the end of the year, and Yangqi Fanghui Chan Master said: 'Did you see the people performing the exorcism dance yesterday?' Shouduan Chan Master replied: 'I saw them.' Yangqi Fanghui Chan Master said: 'You are one step behind them.' Shouduan Chan Master asked in surprise: 'What does this mean?' Yangqi Fanghui Chan Master said: 'They love to be laughed at, but you are afraid of being laughed at.' Shouduan Chan Master then had a great awakening. He served Yangqi Fanghui Chan Master for a long time. In the fourth year of Jiayou, he bid farewell and traveled to Mount Lu. Chan Master Yuantong Ne, upon seeing him, considered himself inferior to him.
及。舉住承天。聲名籍甚。又遜居圓通。次徙法華．龍門．興化．海會。所至。眾如雲集。開堂日。問答已。乃曰。昔日靈山會上。世尊拈華。迦葉微笑。世尊道。吾有正法眼藏分付摩訶大迦葉。次第流傳。無令斷絕。至於今日。大眾。若是正法眼藏。釋迦老子自無分。將個甚麼分付。將個甚麼流傳。何謂如此。況諸人分上各各自有正法眼藏。每日起來。是是非非。分南分北。種種施為。儘是正法眼藏之光影。此眼開時。乾坤大地．日月星辰．森羅萬象。只在面前。不見有毫釐之相。此眼未開時。盡在諸人眼睛裡。今日已開者。不在此限。有未開者。山僧不惜手。為諸人開此法眼藏看。舉手豎兩指曰。看看。若見得去。事同一家。若也未然。山僧不免重說偈言。諸人法眼藏。千聖莫能當。為君通一線。光輝滿大唐。須彌走入海。六月降嚴霜。法華雖恁道。無句得商量。大眾。既是滿口道了。為甚麼卻無句得商量。喝一喝。曰。分身兩處看。 上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。大眾。眼在鼻上。腳在肚下。且道寶在甚麼處。遂曰。人面不知何處去。桃華依舊笑春風。 上堂。豎起拄杖曰。鋒刃上𨁝跳。橫按曰。微塵里走馬。勞勞去復來。個是惺惺者。擲拄杖。下座。 上堂。不曾迷。莫求悟。為甚麼從
【現代漢語翻譯】 現代漢語譯本： 及。（他）住在承天寺，聲名非常顯赫。後來謙遜地隱居在圓通寺，依次遷往法華寺、龍門寺、興化寺、海會寺。所到之處，聽眾如雲聚集。開堂說法時，問答完畢后，（他）說：『從前靈山會上，世尊拈起一朵花，迦葉尊者微微一笑。世尊說：「我有正法眼藏，交付給摩訶迦葉（Mahākāśyapa，釋迦十大弟子之一），依次流傳下去，不要讓它斷絕。」直到今天，各位，如果是正法眼藏，釋迦老子自己都沒有份，拿什麼來交付？拿什麼來流傳？為什麼這麼說呢？況且各位自己身上各自都有正法眼藏，每天起來，是是非非，分南分北，種種作為，都是正法眼藏的光影。這隻眼睛打開時，乾坤大地、日月星辰、森羅萬象，只在面前，看不見有絲毫的差別相。這隻眼睛沒有打開時，（正法眼藏）全在各位的眼睛裡。今天已經打開的人，不在此限。有還沒打開的人，老衲不惜力氣，為各位打開這法眼藏看看。』舉起手豎起兩根手指說：『看看，如果看得透徹，（我們）就是一家人。如果還看不透，老衲不免再說一首偈語：各位的法眼藏，千聖也無法比擬。為你們打通一線光明，光輝照滿大唐。須彌山（Mount Sumeru，佛教中的須彌山）走入大海，六月天降下嚴霜。法華寺雖然這麼說，（但其中）沒有一句可以用來商量。』各位，既然已經說滿了，為什麼卻無句可商量呢？』喝一聲，說：『分身兩處看。』 上堂。（他）說：『乾坤之內，宇宙之間，中間有一件寶貝，隱藏在形山。各位，眼睛在鼻子上，腳在肚子下，那麼寶貝在什麼地方呢？』於是說：『人面不知何處去，桃花依舊笑春風。』 上堂。（他）豎起拄杖說：『在鋒利的刀刃上跳躍，』橫著按住（拄杖）說：『在微塵里跑馬。』辛辛苦苦來來回回，哪個是清醒的人？』扔掉拄杖，走下座位。 上堂。（他）說：『不曾迷惑，就不要尋求開悟。為什麼從……』
【English Translation】 English version: And. (He) lived in Chengtian Temple, his reputation was very prominent. Later, he humbly lived in Yuantong Temple, and successively moved to Fahua Temple, Longmen Temple, Xinghua Temple, and Haihui Temple. Wherever he went, the audience gathered like clouds. On the day of the opening sermon, after the questions and answers, (he) said: 'Once upon a time, at the assembly on Mount Ling, the World Honored One held up a flower, and Mahākāśyapa (Mahākāśyapa, one of the ten major disciples of Shakyamuni) smiled. The World Honored One said, "I have the Eye-Treasury of the True Dharma, which I entrust to Mahākāśyapa to be passed down in order, so that it may not be cut off." Until today, everyone, if it is the Eye-Treasury of the True Dharma, the old Shakya himself has no share, what is there to entrust? What is there to pass on? Why do I say this? Moreover, each of you has the Eye-Treasury of the True Dharma within you. Every day when you get up, the rights and wrongs, the divisions of north and south, and all kinds of actions are all shadows of the light of the Eye-Treasury of the True Dharma. When this eye is opened, the universe, the sun, moon, stars, and all phenomena are right in front of you, and you cannot see the slightest difference. When this eye is not opened, (the Eye-Treasury of the True Dharma) is all in your eyes. Those who have already opened it today are not subject to this limit. For those who have not yet opened it, this old monk does not spare his efforts to open this Dharma Eye-Treasury for you to see.' He raised his hand and held up two fingers, saying, 'Look, if you can see through it, (we) are one family. If you still can't see through it, this old monk cannot help but say another verse: Everyone's Dharma Eye-Treasury cannot be matched by a thousand sages. I will open a line of light for you, and the brilliance will fill the Great Tang. Mount Sumeru (Mount Sumeru, the Mount Sumeru in Buddhism) enters the sea, and severe frost falls in June. Although Fahua Temple says so, (but) there is no sentence in it that can be discussed.' Everyone, since it has been said completely, why is there no sentence to discuss?' He shouted, saying, 'Look at the two places where the body is divided.' Ascending the hall. (He) said: 'Within the universe, between the cosmos, there is a treasure in the middle, hidden in Mount Xing. Everyone, the eyes are on the nose, and the feet are under the belly, so where is the treasure?' Then he said: 'The face of man knows not where to go, the peach blossoms still smile in the spring breeze.' Ascending the hall. (He) raised his staff and said, 'Jumping on the sharp blade,' holding the (staff) horizontally, he said, 'Running horses in the dust.' Laboriously coming and going, who is the sober one?' He threw away the staff and walked down the seat. Ascending the hall. (He) said: 'If you have never been confused, do not seek enlightenment. Why from...'
上來卻有師承祖嗣。若也會得。入鄉隨俗。若也不會。餓死首陽山。然雖如是。入水見長人。 上堂。今日至節一。陽生於此日。拈起拄杖。召大眾曰。且道這個作么生。若也見得。且恁么應時納祐。若數至大年朝。前頭大有雪在。所以承天尋常十度發言九度休。何謂如此。當門不用栽荊棘。後代兒孫惹著衣。然雖如是。三十年後。太公釣魚。參。 上堂。古者道。將此深心奉塵剎。是則名為報佛恩。圓通即不然。時挑野菜和根煮。旋斫生柴帶葉燒。 上堂。江月照。松風吹。到這裡。還有漏網者么。良久。曰。皇天無親。 上堂。釋迦老子有四洪誓願云。眾生無邊誓願度。煩惱無盡誓願斷。法門無量誓願學。佛道無上誓願成。法華亦有四洪誓願。饑來要吃飯。寒到即添衣。困時伸腳睡。熱處愛風吹。 上堂。日消萬兩黃金。法華門下不著。直饒不直半分錢。正入得法華門。未升得法華堂。未入得法華室。且道甚麼人升得法華堂。入得法華室。乃曰。眼有三角。頭峭五嶽。 上堂。今日也是這個。明日也是這個。作么生是那個。漆桶。參堂去。 凈空居士郭功甫訪師。上堂。夜來枕上作得個山頌謝功甫大儒。直要與天下有鼻孔衲僧脫卻著肉汗衫。莫言不道。遂曰。上大人。丘乙己。化三千。七十士。爾小生。八九子。
【現代漢語翻譯】 現代漢語譯本： 上來便有師承祖嗣。如果能夠領會，便可入鄉隨俗。如果不能領會，就會餓死在首陽山。雖然如此，入水便能見到長人。
上堂：今日是冬至，一陽在此日初生。拈起拄杖，召集大眾說：『請問這個是什麼？』如果能夠領會，就應該順應時節接受福佑。如果數到大年朝，前面還有大雪。所以承天禪師常常十次發言九次停止。為什麼這樣呢？因為『當門不用栽荊棘，後代兒孫惹著衣。』雖然如此，三十年後，就像太公釣魚一樣。
參！
上堂：古人說：『將此深心奉塵剎（指無盡的世界），是則名為報佛恩。』圓通禪師卻不然，『時挑野菜和根煮，旋斫生柴帶葉燒。』
上堂：江月照，松風吹。到了這裡，還有漏網之魚嗎？』良久，說：『皇天無親。』
上堂：釋迦老子有四弘誓願說：『眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。』《法華經》也有四弘誓願：『饑來要吃飯，寒到即添衣，困時伸腳睡，熱處愛風吹。』
上堂：日消萬兩黃金，《法華經》門下不著迷。即使不值半分錢，也正好進入了《法華經》的門，但還沒有登上《法華經》的堂，沒有進入《法華經》的室。請問什麼人能登上《法華經》的堂，進入《法華經》的室呢？』於是說：『眼有三角，頭峭五嶽。』
上堂：今日也是這個，明日也是這個。怎麼才是那個？漆桶！參堂去！
凈空居士郭功甫拜訪禪師。上堂：昨夜在枕上作了一首山頌，獻給功甫大儒，就是要與天下所有有鼻孔的衲僧脫掉貼身的汗衫。不要說我沒說。』於是說：『上大人，丘乙己，化三千，七十士，爾小生，八九子。』
【English Translation】 English version: Here comes the ancestral lineage. If you can understand it, you can adapt to local customs. If you cannot understand it, you will starve to death on Shouyang Mountain. Even so, you will see a tall person when you enter the water.
Going to the hall: Today is the Winter Solstice, when the yang is born. Picking up the staff, he summoned the crowd and said, 'What is this?' If you can understand it, you should accept blessings in accordance with the season. If you count to the New Year's Day, there will be heavy snow ahead. Therefore, Zen Master Chengtian often speaks ten times and stops nine times. Why is this? Because 'There is no need to plant thorns at the door, lest future generations get their clothes caught.' Even so, thirty years later, it will be like Taigong fishing.
Participate!
Going to the hall: The ancients said, 'Dedicate this deep heart to the dust realms (referring to endless worlds), which is called repaying the Buddha's grace.' But Yuangong Zen Master is not like that, 'Sometimes picking wild vegetables and cooking them with the roots, chopping fresh firewood and burning it with the leaves.'
Going to the hall: The river moon shines, the pine wind blows. Is there anyone who has slipped through the net here?' After a long silence, he said, 'Heaven has no relatives.'
Going to the hall: Shakyamuni Buddha has four great vows, saying, 'Sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are immeasurable, I vow to learn them; the Buddha path is supreme, I vow to achieve it.' The Lotus Sutra also has four great vows: 'When hungry, I want to eat; when cold, I add clothes; when sleepy, I stretch my legs and sleep; when hot, I love the wind blowing.'
Going to the hall: Consuming ten thousand taels of gold every day, the disciples of the Lotus Sutra are not obsessed. Even if it is not worth half a cent, it is just right to enter the gate of the Lotus Sutra, but has not yet ascended to the hall of the Lotus Sutra, has not yet entered the room of the Lotus Sutra. Who can ascend to the hall of the Lotus Sutra and enter the room of the Lotus Sutra?' Then he said, 'Eyes have three corners, head towers over five peaks.'
Going to the hall: Today is also this, tomorrow is also this. What is that? Lacquered bucket! Go to the meditation hall!
Layman Jingkong Guo Gongfu visited the Zen master. Going to the hall: Last night, I composed a mountain ode on my pillow and presented it to the great scholar Gongfu, just to take off the close-fitting sweat shirts of all the monks with nostrils in the world. Don't say I didn't say it.' Then he said, 'Superior man, Qiu Yi Ji, transformed three thousand, seventy scholars, you young student, eight or nine sons.'
佳作仁。可知禮也。 上堂。古人留下一言半句。未透時。撞著鐵壁相似。忽然一日覷得透后。方知自己自是鐵壁。如今作么生透。復曰。鐵壁。鐵壁。 僧問。如何是佛。曰。鑊湯無冷處。云。如何是佛法大意。曰。水底按葫蘆。云。如何是祖師西來意。曰。烏飛兔走。 問。不求諸聖。不重己靈。未是衲僧分上事。如何是衲僧分上事。曰。死水不藏龍。云。便恁么去時如何。曰。賺殺你。熙寧五年遷化。壽四十八。
建康府保寧仁勇禪師
四明人。族竺氏。容止淵秀。齠為大僧。通臺教。俄黲服依雪竇明覺顯禪師。顯意其可任。一日。誚之。師憤悱。即往依泐潭。逾紀。疑情未泮。聞楊歧移云蓋。能鈐鍵學者。直造丈室。一語未及。頓明心印。出住保寧。餘二十年。大揚祖道。 上堂曰。塵塵爾。剎剎爾。山是山。水是水。彌勒不入樓閣。善財不須彈指。以手一畫。曰。微塵世界。冰消瓦解。且道彌勒．善財在甚麼處。若向這裡參徹去。不妨在處稱尊。若也不見。客路如天遠。侯門似海深。 上堂。立春日。打春牛。一棒兩棒。千頭萬頭。雪華深處辨不得。頂門有眼空悠悠。拍手曰。啰啰哩。惱亂春風卒未休。 上堂。秋風涼。松韻長。未歸客。思故鄉。且道誰是未歸客。何處是故鄉。良久。曰。長
【現代漢語翻譯】 現代漢語譯本： 佳作仁（人名，禪師）。可知禮儀。 上堂說法：古人留下的一言半句，未領悟時，就像撞到鐵壁一樣。忽然有一天領悟透徹后，才知道自己本身就是鐵壁。現在要如何穿透呢？又說：鐵壁，鐵壁。 有僧人問：如何是佛？禪師說：鑊湯（沸騰的開水）沒有冷卻的地方。僧人問：如何是佛法大意？禪師說：水底按葫蘆（比喻徒勞無功）。僧人問：如何是祖師西來意？禪師說：烏飛兔走（比喻時間飛逝）。 有僧人問：不求諸聖，不重自己靈性，還不是衲僧（出家人）分內的事，如何才是衲僧分內的事？禪師說：死水不藏龍（比喻沒有生機）。僧人問：如果就這樣領悟下去會如何？禪師說：騙死你。 熙寧五年圓寂，享年四十八歲。
建康府保寧仁勇禪師
是四明人，姓竺。容貌清秀。年少時出家為僧，通曉天臺宗的教義。後來換上僧服，依止雪竇明覺顯禪師。顯禪師認為他可以擔當重任。有一天，顯禪師戲弄他，仁勇禪師感到憤恨，就去依止泐潭禪師，過了很多年，心中的疑惑仍然沒有消解。聽說楊歧禪師移居云蓋山，能夠引導學者，就直接去拜訪楊歧禪師的丈室，還沒說上一句話，就頓悟了心印。後來住持保寧寺，二十多年，大力弘揚祖師的禪道。 上堂說法：塵塵如此，剎剎如此，山是山，水是水。彌勒（未來佛）不進入樓閣，善財（《華嚴經》中的人物）不須要彈指。用手一畫，說：微塵世界，冰消瓦解。那麼彌勒、善財在什麼地方呢？如果在這裡參透徹悟，不妨在任何地方都受人尊敬。如果不能領悟，客居他鄉的路途就像天一樣遙遠，達官貴人的門庭就像大海一樣深邃。 上堂說法：立春日，打春牛，一棒兩棒，千頭萬頭。雪花深處辨認不清，頂門有眼也只是空空悠悠。拍手說：啰啰哩，擾亂春風終究不會停止。 上堂說法：秋風涼，松樹聲響悠長，未歸的遊子，思念故鄉。那麼誰是未歸的遊子？哪裡是故鄉？良久，說：長……
【English Translation】 English version: Zen Master Jiazuo Ren (name, a Zen master). He understood propriety. Ascending the Dharma hall, he said: 'The ancients left behind a word or half a phrase. When not penetrated, it's like bumping into an iron wall. Suddenly, one day, after seeing through it, one realizes that oneself is the iron wall. Now, how to penetrate it?' Again, he said: 'Iron wall, iron wall.' A monk asked: 'What is Buddha?' The Master said: 'In the cauldron of boiling water, there is no cold place.' The monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Pressing a gourd under water (a metaphor for futile effort).' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The crow flies, the rabbit runs (a metaphor for the passage of time).' A monk asked: 'Not seeking from the saints, not valuing one's own spirit, is still not the concern of a mendicant monk. What is the concern of a mendicant monk?' The Master said: 'Still water does not harbor dragons (a metaphor for lack of vitality).' The monk asked: 'What if I go on like this?' The Master said: 'You'll be fooled to death.' He passed away in the fifth year of the Xining era, at the age of forty-eight.
Zen Master Renyong of Baoning Monastery in Jiankang Prefecture
He was a native of Siming, with the surname Zhu. His appearance was refined and outstanding. He became a monk at a young age and was well-versed in the teachings of the Tiantai school. Later, he donned the monastic robes and followed Zen Master Mingjue Xian of Xuedou Monastery. Zen Master Xian thought he was capable of taking on important responsibilities. One day, Zen Master Xian teased him, and Zen Master Renyong felt resentful. He then went to follow Zen Master Letan, and after many years, the doubts in his heart still had not been resolved. Hearing that Zen Master Yangqi had moved to Mount Yungai and was able to guide scholars, he went directly to visit Zen Master Yangqi's abbot's room. Before he could say a word, he suddenly awakened to the mind-seal. Later, he resided at Baoning Monastery, and for more than twenty years, he vigorously promoted the Zen path of the Patriarchs. Ascending the Dharma hall, he said: 'Dust mote after dust mote, realm after realm, mountains are mountains, water is water. Maitreya (the future Buddha) does not enter pavilions, Sudhana (a figure in the Avatamsaka Sutra) does not need to snap his fingers.' With a wave of his hand, he said: 'The world of dust motes, ice melts and tiles shatter. Then where are Maitreya and Sudhana?' If you penetrate and awaken here, you may as well be respected everywhere. If you do not see it, the road of a traveler is as far as the sky, and the gates of noblemen are as deep as the sea. Ascending the Dharma hall, he said: 'On the day of the Beginning of Spring, beat the spring ox, one stick, two sticks, thousands of heads, ten thousands of heads. In the depths of the snow, it is impossible to distinguish clearly, and even with eyes on the crown of the head, it is all in vain.' Clapping his hands, he said: 'Luo Luo Li, disturbing the spring breeze will never cease.' Ascending the Dharma hall, he said: 'The autumn wind is cool, the sound of the pines is long, the traveler who has not returned, thinks of his hometown. Then who is the traveler who has not returned? Where is the hometown?' After a long silence, he said: 'Long...'
連床上。有粥有飯。 上堂。舉。三聖云。我逢人即出。出則不為人。興化道。我逢人即不出。出則便為人。師曰。此二尊宿恁么為人。猶在半途。保寧今日路見不平。拈拄杖下座。大眾一時走散。擲下。歸方丈。 上堂。天上無彌勒。地下無彌勒。打破太虛空。如何尋不得。垂下一足曰。大眾向甚麼處去也。 上堂。祖師門下絕人行。深險過千萬仞坑。垂手不能空費力。任他堂上綠苔生。 上堂。若說佛法供養大眾。未免眉須墮落。若說世法供養大眾。入地獄如箭射。去此二途。且道保寧今日異說甚麼。三寸舌頭無用處。一雙空手不成拳。 上堂。嚙鏃之機猶是鈍。當鋒點的未為親。那吒十面十眸動。無相靈光翳日輪。咄。 上堂。拈起拄杖曰。宮商角徵羽。金木水火土。卓一下。曰。卦上吉兇分。三日後看取。 上堂。看看。山僧人㧞舌地獄去也。以手拽舌曰。啊㖿㖿。 上堂。古人底。今人用。今人底。古人為。古今無背面。今古幾人知。㖿嗚咿。一九與二九。相逢不出手。 上堂。以兩手畫一圓相。擘開。捺膝曰。渾侖擘不破。三人共兩個。滋味信全無。有誰吞得過。吞得過。且恁么。吞不過。莫亂做。 上堂。有手腳。無背面。明眼人。看不見。天左旋。地右轉。拍膝曰。西風一陣來。落葉兩三片。 上堂
【現代漢語翻譯】 現代漢語譯本 連床上。有粥有飯。 上堂。舉。三聖（指古代一位禪師）云：『我逢人即出，出則不為人。』興化（指興化存獎禪師）道：『我逢人即不出，出則便為人。』師曰：『此二尊宿恁么為人，猶在半途。保寧（指保寧仁勇禪師，即作者本人）今日路見不平，拈拄杖下座，大眾一時走散。』擲下。歸方丈。 上堂。天上無彌勒（指彌勒菩薩），地下無彌勒。打破太虛空，如何尋不得？垂下一足曰：『大眾向甚麼處去也？』 上堂。祖師門下絕人行，深險過千萬仞坑。垂手不能空費力，任他堂上綠苔生。 上堂。若說佛法供養大眾，未免眉須墮落。若說世法供養大眾，入地獄如箭射。去此二途，且道保寧今日異說甚麼？三寸舌頭無用處，一雙空手不成拳。 上堂。嚙鏃之機猶是鈍，當鋒點的未為親。那吒（佛教護法神）十面十眸動，無相靈光翳日輪。咄。 上堂。拈起拄杖曰：『宮商角徵羽，金木水火土。』卓一下。曰：『卦上吉兇分，三日後看取。』 上堂。看看。山僧人㧞舌地獄去也。以手拽舌曰：『啊㖿㖿。』 上堂。古人底，今人用。今人底，古人為。古今無背面，今古幾人知。㖿嗚咿。一九與二九，相逢不出手。 上堂。以兩手畫一圓相，擘開。捺膝曰：『渾侖擘不破，三人共兩個。滋味信全無，有誰吞得過？吞得過，且恁么。吞不過，莫亂做。』 上堂。有手腳，無背面。明眼人，看不見。天左旋，地右轉。拍膝曰：『西風一陣來，落葉兩三片。』 上堂。
【English Translation】 English version On the meditation bed. There is congee and rice. Ascending the hall. He raised the case of Sansheng (an ancient Chan master) who said, 'When I meet someone, I immediately bring it forth, but bringing it forth does not benefit people.' Xinghua (Chan Master Xinghua Cunjiang) said, 'When I meet someone, I immediately do not bring it forth, but not bringing it forth immediately benefits people.' The Master said, 'These two venerable ones, in their way of benefiting people, are still halfway there. Baoning (Chan Master Baoning Renyong, the author himself) today, seeing injustice on the road, picked up his staff and descended from the seat, and the assembly scattered at once.' He threw down the staff and returned to his abbot's room. Ascending the hall. There is no Maitreya (Maitreya Bodhisattva) in the heavens, and no Maitreya on earth. Having shattered the great void, how can you not find him? He lowered one foot and said, 'Where is the assembly going?' Ascending the hall. Under the ancestral teacher's gate, human tracks are cut off; it is deeper and more dangerous than a pit of ten thousand fathoms. Hanging down your hands is a futile waste of effort; let the green moss grow on the hall. Ascending the hall. If you speak Dharma to make offerings to the assembly, you will inevitably lose your eyebrows and beard. If you speak worldly matters to make offerings to the assembly, you will enter hell like an arrow shot. Leaving these two paths, what different thing does Baoning say today? A three-inch tongue is useless; a pair of empty hands cannot form a fist. Ascending the hall. The opportunity of biting an arrowhead is still dull; directly pointing at the tip is not yet intimate. Nezha's (a Buddhist protector deity) ten faces and ten eyes move; the light of formlessness obscures the sun's wheel. Daring! Ascending the hall. Picking up his staff, he said, 'Gong, shang, jue, zhi, yu; metal, wood, water, fire, earth.' He struck once. He said, 'Good and bad fortune are divided on the trigrams; look and see in three days.' Ascending the hall. Look, look. This mountain monk is going to hell to have his tongue pulled out. He pulled his tongue with his hand and said, 'Ah, ya, ya.' Ascending the hall. What belongs to the ancients, people use today. What belongs to the people of today, the ancients do. Ancient and modern have no back and front; how many people know ancient and modern? A-wu-yi. One nine and two nine, meeting each other, do not release your hand. Ascending the hall. With both hands, he drew a complete circle and split it open. Pressing his knee, he said, 'The wholeness cannot be broken; three people share two. The taste is truly nonexistent; who can swallow it? If you can swallow it, then so be it. If you cannot swallow it, do not act recklessly.' Ascending the hall. There are hands and feet, but no back. A clear-eyed person cannot see it. Heaven turns left, earth turns right. Clapping his knee, he said, 'A gust of west wind comes; two or three fallen leaves.' Ascending the hall.
。風鳴條。雨破塊。曉來枕上鶯聲碎。蝦蟆蚯蚓一時鳴。妙德空生都不會。都不會。三個成群。四個作隊。窈窈窕窕。飄飄飖飖。向南北東西折得梨華李華一佩兩佩。 再受保寧請。上堂。拍手三下。指口。搖手三下。便下座。 上堂。智不到處。切忌道著。道著則頭角生。大眾。頭角生了也。是牛。是馬。 上堂。無漏真凈。云何是中更容他物。喝曰。好人不肯做。須要屎里臥。 上堂。恁么來。傾湫倒岳。恁么去。填溝塞壑。總不恁么。錯。錯。 上堂。吞卻乾坤。大地開口。何處出氣。永嘉一宿曹溪。至今猶未瞥地。 上堂。十目視。十手指。一不成。二不是。會么。寒鷹未舉首。俊鷂已衝霄。 僧問。昔年云外人皆委。今日當場略借看。曰。山僧愛嗔不愛喜。云。斬新日月。特地乾坤。曰。恰似不相逢。 問。如何是佛。曰。近火先焦。云。如何是道。曰。溺泥有刺。云。如何是道中人。曰。切忌踏著。 問。靈山指月。曹溪話月。未委保寧門下如何。曰。嗄。 問。先德道。寒風凋敗葉。猶喜故人歸。未審誰是故人。曰。楊歧和尚遷化久矣。云。正當恁么時。更有甚麼人為知音。曰。無眼村翁暗點頭。 問。如何是保寧境。曰。主山頭倒卓。云。如何是境中人。曰。鼻孔無半邊。 問。如何是佛。曰。自屎
不覺臭。 問。蓮華未出水時如何。曰。半陰半陽。云。出水后如何。曰。七零八落。
翠巖可真禪師法嗣
潭州大溈真如慕喆禪師
臨川人。族聞氏。未總角。禮建昌永安圓覺律師。試所習得度。剛簡有識。以荷法為志。翠巖處眾曰。師得與從游幾二十載。雖群居。常尊以師禮。巖謂人曰。三十年後。喆子必大作佛事。巖歿。塔于西山。師心喪三年。去依黃檗。游湘中時。謝公師直守潭。慕其名。以嶽麓禮迎之。累日方就。遷慧光大溈。紹聖改元。奉驛召。引對 延和殿。稱 肯。錫紫服．真如號。尋補大相國寺。 上堂曰。古者道。一釋迦。二元和。三佛陀。自余是甚麼碗脫丘。慧光即不然。一釋迦。二元和。三佛陀。總是碗脫丘。諸人還知慧光落處么。若也知去。許你具鐵眼銅睛。若也不知。莫謂幾經風浪險。扁舟曾向五湖游。 上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿蔔大。 上堂。阿喇喇。是甚麼。翻思破灶墮。杖子才擊著。方知辜負我。以拄杖擊香卓一下。曰。墮。墮。 上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸。慧光門下。直拔超升。不歷科目。諸人既到這裡。風雲布地。牙爪已成。但欠雷聲燒尾。如今為你諸人震忽雷去也。以拄杖擊禪床。下座。
{ "translations": [ "現代漢語譯本", "不覺臭（沒有察覺到臭味）。", "問：蓮花未出水時如何？", "答：半陰半陽（一半在陰影中，一半在陽光下）。", "問：出水后如何？", "答：七零八落（凋零衰敗）。", "", "翠巖可真禪師法嗣（翠巖可真禪師的弟子）", "", "潭州大溈真如慕喆禪師（潭州大溈山的真如慕喆禪師）", "", "臨川人，姓聞。年幼時，拜建昌永安圓覺律師為師。通過考試得以出家。剛強簡樸，有見識，以弘揚佛法為志向。翠巖禪師在僧眾中說：『慕喆禪師跟隨我遊學近二十年，雖然身處大眾之中，我常常以對待老師的禮節來尊敬他。』翠巖禪師對人說：『三十年後，慕喆禪師必定會大作佛事。』翠巖禪師圓寂后，葬于西山。慕喆禪師為其守孝三年。之後前往依止黃檗禪師。遊歷湘中時，謝公師直擔任潭州太守，仰慕慕喆禪師的名聲，以嶽麓書院的禮儀迎接他，多次邀請才得以相見。之後慕喆禪師遷往慧光大溈山。紹聖年間改元，奉朝廷詔令，在延和殿覲見皇帝。皇帝表示認可，賜予紫色袈裟和『真如』的稱號。不久，補任大相國寺住持。上堂說法：『古人說，一釋迦（釋迦牟尼佛），二元和（唐憲宗年號），三佛陀（佛）。其餘的是什麼？都是些破碗爛缽。』慧光禪師卻不這樣認為，『一釋迦，二元和，三佛陀，都是破碗爛缽。』各位還知道慧光禪師的落腳之處嗎？如果知道，就允許你們具有鐵眼銅睛（比喻有深刻的見解）。如果不知道，不要說經歷了多少風浪險阻，小船曾經在五湖中游蕩。", "", "上堂說法：不用思慮就能知道，不用思考就能理解。廬陵的米價高，鎮州的蘿蔔大。", "", "上堂說法：『阿喇喇（擬聲詞），是什麼？』翻過來思考，打破灶頭。禪杖才擊中，才知道辜負了我。用禪杖敲擊香案一下，說：『墮，墮（掉落）。』", "", "上堂說法：十方大眾聚集在一起，個個學習無為之法。這裡是選佛的場所，心空就能及第而歸。慧光門下，直接提拔超升，不經過科舉考試。各位既然到了這裡，風雲已經佈滿大地，牙爪已經長成，只欠缺雷聲來燒掉尾巴（比喻功成名就）。現在為你們各位震動雷霆吧！』用禪杖敲擊禪床，下座。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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僧問。大通智勝佛。十劫坐道場。為甚麼不得成佛道。曰。苦殺人。 問。牛頭未見四祖時如何。曰。寒毛卓豎。云。見后如何。曰。額頭汗出。 問。如何是教外別傳一句。曰。翻譯不出。師自分座至終。室中唯問。學者洗缽盂話。上人如何會。僧擬對。師即以手托曰。歇去。二年十月八日。無疾說偈別眾。良久示寂。偈曰。昨夜三更。風雷忽作。雲散長空。前溪月落。阇維。設利大如豆㪷許。目睛齒爪不壞。門弟子分塔于京．潭。
蔣山覺海贊元禪師法嗣
邵州丞熙應悅禪師
撫之宜黃。戴氏子。 上堂曰。我宗無語句。徒勞尋路布。現成公案已多端。那堪更涉他門戶。覿面當機直下提。何用波吒受辛若。咄。
明州雪竇法雅禪師
僧問。舉人不問西來意。乞師方便指迷情。曰。霹靂過頭猶瞌睡。云。謝師答話。云。再三啟口問何人。云。爭奈學人未禮拜何。曰。休鈍置。
定慧海印超信禪師法嗣
平江府穹隆智圓禪師
本郡人。族沈氏。未冠。依能仁曇卿下發。習臺教。授譯梵。棄謁甘露夫禪師。及保寧真凈之室。始發明。后依海印。一日。汲水浣衣。忽大悟。與印咨答若符契。留侍再閏。遂首眾于和之開聖。出住慶善。移穹隆。 上堂曰。三月晚春華正紅
【現代漢語翻譯】 現代漢語譯本 僧人問：『大通智勝佛（Dàtōng Zhìshèng Fó，指過去世的一尊佛），花了十劫的時間坐在道場里，為什麼沒能成佛呢？』 禪師回答：『太苦了，簡直要命。』 僧人問：『牛頭（Niútóu，指牛頭法融禪師）在沒見到四祖（Sìzǔ，指四祖道信禪師）之前是什麼樣的？』 禪師回答：『寒毛都豎起來了。』 僧人說：『見到之後呢？』 禪師回答：『額頭直冒汗。』 僧人問：『什麼是教外別傳的一句話？』 禪師回答：『翻譯不出來。』 禪師自己從座位上下來直到結束，禪房裡只問：『學人洗缽盂（bōyú，指僧人使用的食器）』這句話，上人（shàngrén，對僧人的尊稱）如何理解？ 僧人想要回答，禪師立刻用手托住說：『歇著吧。』 二年十月八日，禪師沒有疾病，說了偈語與眾人告別，過了一會兒就圓寂了。偈語說：『昨夜三更，風雷忽然大作，雲彩消散，長空萬里，前溪的月亮也落下了。』 火化后，舍利（shèlì，指佛教高僧火化后留下的結晶體）大如豆子，眼睛、牙齒、指甲都沒有損壞。門下弟子在京城和潭州分別建塔供奉。
蔣山覺海贊元禪師（Jiǎngshān Juéhǎi Zànyuán Chánshī）的法嗣
邵州丞熙應悅禪師（Shàozhōu Chéngxī Yìngyuè Chánshī）
是撫州宜黃人，姓戴。 上堂說法：『我宗沒有固定的語句，徒勞地尋找路徑。現成的公案已經很多了，哪裡還用得著涉足其他門路？當面直接提持，哪裡用得著波吒（bōzhà，指一種樂器）和辛若（xīnruò，指一種香料）？』 『咄！』
明州雪竇法雅禪師（Míngzhōu Xuědòu Fǎyǎ Chánshī）
僧人問：『舉人（jǔrén，應試者）不問西來意（xīláiyì，指禪宗的宗旨），請禪師方便開示，解除迷惑。』 禪師回答：『霹靂從頭頂過去了還在打瞌睡。』 僧人說：『感謝禪師的回答。』 禪師說：『再三開口問的是什麼人？』 僧人說：『無奈學人還沒有禮拜。』 禪師回答：『不要遲疑了。』
定慧海印超信禪師（Dìnghuì Hǎiyìn Chāoxìn Chánshī）的法嗣
平江府穹隆智圓禪師（Píngjiāngfǔ Qiónglóng Zhìyuán Chánshī）
是本郡人，姓沈。還沒成年時，在能仁曇卿（Néngrén Tánqīng）門下出家，學習天臺宗的教義，翻譯梵文經典。後來捨棄這些，去拜訪甘露夫禪師（Gānlùfū Chánshī）和保寧真凈禪師（Bǎoníng Zhēnjìng Chánshī），才開始有所領悟。之後依止海印禪師（Hǎiyìn Chánshī）。有一天，汲水洗衣服，忽然大悟，與海印禪師的問答非常契合。留在海印禪師身邊侍奉了兩個閏月，於是在和州開聖寺（Hézhōu Kāishèng Sì）開始領導大眾，後來出任慶善寺（Qìngshàn Sì）住持，之後又移居穹隆寺（Qiónglóng Sì）。 上堂說法：『三月晚春，花開得正紅。』
【English Translation】 English version A monk asked: 'Dàtōng Zhìshèng Buddha (大通智勝佛, a Buddha of the past), sat in the Bodhimanda for ten kalpas (劫, eons). Why didn't he attain Buddhahood?' The Chan master replied: 'It was too bitter, killing people.' A monk asked: 'What was Niútóu (牛頭, referring to Niútóu Fǎróng Chan Master) like before he met the Fourth Patriarch (Sìzǔ, referring to the Fourth Patriarch Dàoxìn Chan Master)?' The Chan master replied: 'His hair stood on end.' The monk said: 'What was he like after he met him?' The Chan master replied: 'His forehead was sweating.' A monk asked: 'What is the one sentence that is a special transmission outside the teachings?' The Chan master replied: 'It cannot be translated.' The Chan master himself came down from his seat until the end, and in the room he only asked: 'The phrase 'a student washes his alms bowl (bōyú, a monk's eating utensil),' how does the Superior One (shàngrén, a respectful term for monks) understand it?' A monk tried to answer, but the Chan master immediately held up his hand and said: 'Rest.' On the eighth day of the tenth month of the second year, the Chan master, without illness, spoke a verse to bid farewell to the assembly, and after a while, he passed away peacefully. The verse said: 'Last night at midnight, the wind and thunder suddenly arose, the clouds dispersed, the long sky was clear, and the moon fell in the stream in front.' After cremation, the śarīra (舍利, crystalline remains of a Buddhist monk after cremation) were as large as beans, and the eyes, teeth, and nails were not damaged. The disciples built pagodas in the capital and Tán Prefecture to enshrine them.
Dharma heir of Chan Master Jiǎngshān Juéhǎi Zànyuán (蔣山覺海贊元禪師)
Chan Master Shàozhōu Chéngxī Yìngyuè (邵州丞熙應悅禪師)
He was from Yíhuáng in Fǔ Prefecture, with the surname Dài. He ascended the Dharma hall and said: 'Our school has no fixed phrases, it is futile to seek a path. There are already many ready-made public cases, why bother to get involved in other approaches? Directly grasp the opportunity face to face, why use bo ta (波吒, a musical instrument) and xin ruo (辛若, a spice)?' 'Tut!'
Chan Master Míngzhōu Xuědòu Fǎyǎ (明州雪竇法雅禪師)
A monk asked: 'The examinee does not ask about the meaning of the arrival from the West (xīláiyì, the purpose of Zen Buddhism), I beg the master to conveniently point out the way and dispel my confusion.' The Chan master replied: 'Even when thunder strikes over your head, you are still dozing off.' The monk said: 'Thank you for the master's answer.' The Chan master said: 'Who is it that asks again and again?' The monk said: 'But this student has not yet bowed.' The Chan master replied: 'Don't be hesitant.'
Dharma heir of Chan Master Dìnghuì Hǎiyìn Chāoxìn (定慧海印超信禪師)
Chan Master Píngjiāngfǔ Qiónglóng Zhìyuán (平江府穹隆智圓禪師)
He was a native of this prefecture, with the surname Shěn. Before adulthood, he left home under Néngrén Tánqīng (能仁曇卿), studied the teachings of the Tiantai school, and translated Sanskrit scriptures. Later, he abandoned these and visited Chan Master Gānlùfū (甘露夫禪師) and Chan Master Bǎoníng Zhēnjìng (保寧真凈禪師), and only then did he begin to have some understanding. Later, he relied on Chan Master Hǎiyìn (海印禪師). One day, while drawing water and washing clothes, he suddenly had a great enlightenment, and his answers to Chan Master Hǎiyìn were perfectly in accord. He stayed with Chan Master Hǎiyìn for two intercalary months, and then began to lead the assembly at Kāishèng Temple (開聖寺) in Hé Prefecture, later becoming the abbot of Qìngshàn Temple (慶善寺), and then moved to Qiónglóng Temple (穹隆寺). He ascended the Dharma hall and said: 'In the late spring of March, the flowers are blooming red.'
。馨香惹得亂群蜂。只知妄計競頭采。不覺從前造化空。 上堂。福臻不說禪。無事日高眠。有問祖師意。連擉兩三拳。大眾。且道為甚麼如此。不合惱亂山僧睡。師性真率。雖僕伕亦與偶坐室中。唯蒲團紙帳而已。有求示眾語者。師答曰。汝覓上堂語。我今重為舉。莫向句中求。個里全不許。圓悟禪師行化至蘇城。詣山。炷香拜之。宣和甲辰五月中浣。語門人曰。吾翊且行矣。漏盡沐浴。端坐而終。茶毗。設利五色無數。合遺骨建窣堵波于西北隅。壽六十九。臘五十二。
嘉泰普燈錄卷第四
音釋
𡨢音居 鄔音塢 肓音荒 參音森 兕徐姊切 窆保驗切 褫音恥 駁布角切 舍與舍同 穜音同 陜音閃 閿音文字作閺 瘳音抽 廖音溜 徇辭閏切 俏音峭 蔍音鹿 蔌音速 驅音區 儺音那 誚才笑切 窈音杳 窕音掉 擉初朔切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第五
平江府報恩光孝禪寺(臣)僧 (正受) 編
青原第十二世(雲門六世)
慧林圓照宗本禪師法嗣
東京法雲大通善本禪師
族董氏。漢仲舒之裔也。大父琪．父溫。皆官于穎。遂為穎人。母無子。禱白衣大士。乃得師。及長。博極群書。然
【現代漢語翻譯】 現代漢語譯本： 馨香引來了成群的蜜蜂，它們只知道盲目地爭先恐後地採蜜，卻不覺察到從前的努力都白費了。
上堂：福氣來臨也不說禪，無事的時候就睡到日上三竿。有人問什麼是祖師的意旨，就連續打他兩三拳。各位，這是為什麼呢？只因不該打擾老僧睡覺。
宗本禪師天性真率，即使是僕人也與他同坐在室內。室內只有蒲團和紙帳而已。有人向他求開示，宗本禪師回答說：『你尋求上堂的開示，我現在重新為你舉出。不要在語句中尋求，這裡完全不允許。』
圓悟禪師弘法到蘇城，到慧林拜見宗本禪師，點香禮拜。宣和甲辰五月中旬，告訴弟子們說：『我將要走了。』洗浴完畢，端坐而終。火化后，舍利（śarīra，遺骨）五顏六色，數量眾多。將遺骨合在一起，在西北角建造了窣堵波（stūpa，佛塔）。享年六十九歲，僧臘五十二年。 嘉泰普燈錄卷第四 音釋 𡨢音居，鄔音塢，肓音荒，參音森，兕徐姊切，窆保驗切，褫音恥，駁布角切，舍與舍同，穜音同，陜音閃，閿音文字作閺，瘳音抽，廖音溜，徇辭閏切，俏音峭，蔍音鹿，蔌音速，驅音區，儺音那，誚才笑切，窈音杳，窕音掉，擉初朔切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄 嘉泰普燈錄卷第五 平江府報恩光孝禪寺(臣)僧 (正受) 編 青原第十二世(雲門六世) 慧林圓照宗本禪師法嗣 東京法雲大通善本禪師 董氏家族。是漢代董仲舒的後裔。祖父董琪，父親董溫，都在穎地做官，於是成為穎地人。母親沒有兒子，祈禱白衣大士（Avalokiteśvara，觀音菩薩），才生下了宗本禪師。長大后，博覽群書，然而
【English Translation】 English version: The fragrant scent attracts swarms of bees, who only know to compete for collecting honey, unaware that their previous efforts have been in vain. Ascending the Dharma Hall: When fortune arrives, I don't speak of Chan (Zen), and sleep until the sun is high in the sky when there is nothing to do. If someone asks about the meaning of the Patriarch (Bodhidharma), I hit them two or three times. Everyone, why is this so? It's just that you shouldn't disturb the old monk's sleep. Chan Master Zongben was naturally straightforward, even sharing his room with servants. The room only contained a meditation cushion and a paper tent. When someone asked him for instruction, Chan Master Zongben replied: 'You seek instruction for ascending the Dharma Hall, I will now present it to you again. Do not seek it in words, it is completely forbidden here.' Chan Master Yuanwu, while propagating the Dharma in Suzhou, visited Huilin and paid respects to Chan Master Zongben, offering incense and bowing. In the middle of the fifth month of the Jia Chen year of the Xuanhe era, he told his disciples: 'I am about to depart.' After bathing, he sat upright and passed away. After cremation, the śarīra (relics) were of various colors and numerous. The relics were gathered together, and a stūpa (pagoda) was built in the northwest corner. He lived to be sixty-nine years old, with fifty-two years as a monk. Jia Tai Pu Deng Lu, Volume Four Phonetic Annotations 𡨢 pronounced jū, 鄔 pronounced wù, 肓 pronounced huāng, 參 pronounced sēn, 兕 pronounced xú zǐ qiè, 窆 pronounced bǎo yàn qiè, 褫 pronounced chǐ, 駁 pronounced bù jiǎo qiè, 舍 same as 捨, 穜 pronounced tóng, 陜 pronounced shǎn, 閿 pronounced wén (the text has 閺), 瘳 pronounced chōu, 廖 pronounced liù, 徇 pronounced cí rùn qiè, 俏 pronounced qiào, 蔍 pronounced lù, 蔌 pronounced sù, 驅 pronounced qū, 儺 pronounced nuó, 誚 pronounced cái xiào qiè, 窈 pronounced yǎo, 窕 pronounced diào, 擉 pronounced chū shuò qiè Supplement to the Buddhist Canon, Volume 79, No. 1559, Jia Tai Pu Deng Lu Jia Tai Pu Deng Lu, Volume Five Compiled by (Minister) Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture Twelfth Generation of Qingyuan (Sixth Generation of Yunmen) Dharma Successor of Chan Master Zongben of Huilin Yuanzhao Chan Master Shanben of Datong Fayun, Tokyo The Dong family. Descendants of Dong Zhongshu of the Han Dynasty. Grandfather Dong Qi and father Dong Wen both served as officials in Ying, thus becoming people of Ying. His mother had no son, and prayed to the White-Robed Avalokiteśvara (Guanyin Bodhisattva), and then gave birth to Chan Master Zongben. When he grew up, he extensively read various books, but
清修無仕官意。嘉祐八年。與弟善思往京師地藏院。選經得度。習毗尼。東遊至姑蘇。禮圓照于瑞光。照特顧之。於是契旨。經五稔。益躋微奧。照令依圓通秀禪師(秀時住樓賢)。師至。又盡其要。元豐七年。渡淮。留太守巖。久之。出住雙林。遷凈慈。尋被 旨徙居法雲。 上堂。良久。曰。只恁么。休去累他毗耶老人。棒喝交馳。鈍置德山．臨濟。紐半破三即不要你話會。不觸平常一句作么生道。未能分皁白。且莫亂針錐。 下堂。上不見天。下不見地。逼塞虛空。無處迴避。為君明破即不中。且向南山看鱉鼻。擲拄杖。下座。 上堂。三界有無一切法。不能與佛為譬喻。老胡從來名邈不得處。今日不惜眉毛。試為諸人舉看。良久。拈拄杖。卓一下。曰。數尺冰聲才卓地。一條虬勢欲騰空。 上空。僧家無事。實謂高閑。困即烹茶。寒來向火。林間笑傲。物外忘懷。揮松柄以清談。伴煙霞而遣日。幕天席地。誰是誰非。三十年後有人問極則事。但向伊道。賊過後張弓。 上堂。言無展事。語不投機。踏翻大海。趯倒須彌。直得洞山老無隱身之處。你等諸人何不救取。若救不得。雙林為你救看。遂喝一喝。下座。 僧問。九夏賞勞即不問。從今向去事如何。曰。光剃頭。凈洗缽。云。謝師指示。曰。滴水難消。
【現代漢語翻譯】 現代漢語譯本： 清修且無意于仕途。嘉祐八年（1063年），與弟弟善思前往京師地藏院，通過選經儀式獲得度牒，學習毗尼（Vinaya，戒律）。後來向東遊歷至姑蘇（今江蘇蘇州），在瑞光寺拜見圓照禪師。圓照禪師對他特別器重，於是他領悟了禪宗的旨意。經過五年，他對禪理的理解更加精微深奧。圓照禪師讓他依止圓通秀禪師（當時秀禪師住在樓賢）。他到達后，又學到了圓通秀禪師的精要。元豐七年（1084年），渡過淮河，留在太守巖。過了很久，出來住持雙林寺，后遷往凈慈寺，不久奉旨移居法雲寺。
上堂說法，良久，說：『就只是這樣，不要去連累毗耶（Vaisali，古印度城市，維摩詰居士所在地）的老人（指維摩詰）。』棒喝交加，遲鈍了德山（德山宣鑒禪師）、臨濟（臨濟義玄禪師）。『紐半破三』（禪宗術語，指對公案的不同理解）也不要你們說話議論。不觸及平常的一句話，又該怎麼說呢？未能分辨皁白，就不要胡亂地用針錐。
下堂。向上不見天，向下不見地，逼塞虛空，無處迴避。為你說明白了反而不對，不如去南山看看鱉鼻（比喻罕見之物，指難以理解的禪理）。』說完，擲下拄杖，走下座位。
上堂說法：『三界（欲界、色界、無色界）有無一切法，都不能與佛相比。老胡（指達摩祖師）從來名號都難以捉摸，今天不惜眉毛（比喻不惜代價），試著為各位舉出來看看。』良久，拿起拄杖，敲擊一下，說：『數尺冰聲才敲擊地面，一條虬龍的威勢就要騰空而起。』
上堂說法：『僧家無事，實在是高尚清閑。困了就烹茶，冷了就烤火，在林間嬉笑，在物外忘懷。揮動松枝進行清談，與煙霞為伴來消磨時光。以天為幕，以地為席，誰是誰非？三十年後有人問你什麼是極則之事，就告訴他：賊走了才張弓。』
上堂說法：『言語沒有展開事情，話語不投合機宜，踏翻大海，踢倒須彌山（Sumeru，佛教中的須彌山，世界的中心）。使得洞山（洞山良價禪師）老人都無處藏身。你們這些人為什麼不去救他？如果救不了，雙林為你救救看。』於是大喝一聲，走下座位。
有僧人問：『九十天的夏安居已經結束，賞賜慰勞暫且不問，從今以後該如何行事？』 答：『光頭剃得精光，缽也洗得乾乾淨淨。』 僧人說：『感謝師父指示。』 答：『即使是一滴水也難以消受。』（比喻佛法深奧，難以輕易領會）
【English Translation】 English version: He cultivated purity and had no intention of seeking officialdom. In the eighth year of Jiayou (1063), he went with his younger brother Shansi to Dizang Monastery in the capital. He was ordained after selecting scriptures and studied the Vinaya (discipline). Later, he traveled east to Gusu (present-day Suzhou, Jiangsu) and paid respects to Yuanzhao at Ruiguang Temple. Yuanzhao especially favored him, and he grasped the essence of Chan Buddhism. After five years, his understanding of Chan principles became even more profound and subtle. Yuanzhao instructed him to rely on Zen Master Yuantong Xiu (who was residing in Louxian at the time). Upon arriving, he learned all of Zen Master Yuantong Xiu's essentials. In the seventh year of Yuanfeng (1084), he crossed the Huai River and stayed at Prefect Rock. After a long time, he left to reside at Shuanglin Monastery, then moved to Jingci Monastery, and soon after was ordered to reside at Fayun Monastery.
Ascending the Dharma hall, after a long silence, he said: 'Just like this, don't bother the old man of Vaisali (Vaisali, an ancient Indian city, the residence of layman Vimalakirti). The staff and shout are used together, dulling Deshan (Zen Master Deshan Xuanjian) and Linji (Zen Master Linji Yixuan). 'Breaking the pivot and splitting the three' (Chan term referring to different understandings of koans), I don't want you to talk about it. If you don't touch the ordinary phrase, how should you speak? If you can't distinguish black from white, don't mess around with needles and awls.'
Descending the hall. 'Above, you don't see the sky; below, you don't see the earth, pressing against emptiness, with nowhere to avoid. Explaining it clearly for you is not right; better to go to the Southern Mountain and look at the turtle's nose (a metaphor for something rare, referring to difficult-to-understand Chan principles).' After speaking, he threw down his staff and descended from the seat.
Ascending the Dharma hall, he said: 'All dharmas (phenomena) in the three realms (desire realm, form realm, formless realm), whether existent or nonexistent, cannot be compared to the Buddha. The old barbarian (referring to Bodhidharma) has always had a name that is difficult to grasp. Today, not sparing my eyebrows (a metaphor for not sparing any effort), I will try to show it to everyone.' After a long silence, he picked up his staff and struck it once, saying: 'The sound of a few feet of ice just strikes the ground, and the power of a dragon is about to soar into the sky.'
Ascending the Dharma hall, he said: 'A monk with nothing to do is truly noble and leisurely. When sleepy, he boils tea; when cold, he warms himself by the fire. Laughing and playing in the forest, forgetting concerns beyond the material world. Waving pine branches for pure conversation, accompanying the mist and clouds to pass the days. With the sky as a curtain and the earth as a mat, who is right and who is wrong? Thirty years from now, if someone asks you what the ultimate matter is, just tell him: 'Drawing the bow after the thief has gone.'
Ascending the Dharma hall, he said: 'Words that don't develop the matter, speech that doesn't suit the occasion, overturning the great ocean, kicking over Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology). Making the old man Dongshan (Zen Master Dongshan Liangjie) have nowhere to hide. Why don't you people save him? If you can't save him, Shuanglin will save him for you.' Then he shouted loudly and descended from the seat.
A monk asked: 'The ninety-day summer retreat has ended, and I won't ask about rewards and consolations for now. What should I do from now on?' He replied: 'The bald head is shaved clean, and the bowl is washed clean.' The monk said: 'Thank you for the instruction, Master.' He replied: 'Even a drop of water is difficult to digest.' (A metaphor for the profoundness of the Dharma, which is not easily understood)
問。如何是祖師西來意。曰。你行腳來。圖個甚麼。云。學人不會。曰。且待驢年。 問。春山疊亂青。春水漾虛碧。未審是何境界。曰。要道有甚麼難。云。便請。曰。月似彎弓。少雨多風。 問。涅槃心易曉。差別智難分。如何是差別智。曰。燈籠吞露柱。云。學人未委。曰。佛殿出三門。 開堂日。僧問。寶塔元無縫。如何指示人。曰。煙霞生背面。星月繞檐楹。云。如何是塔中人。曰。竟日無干清世事。長年占斷白雲鄉。后得 旨還。乃庵于西湖龍山(今號崇德)。大觀三年十二月甲子。屈三指謂左右曰。有三日耳。至期。果加趺而化。異禽翔鳴于庭。 來塔全身於[北/力]方。 謚曰圓定。塔名定光。壽七十五。臘四十七。
嘉興府本覺法真守一禪師
上堂。舉拂子曰。三世諸佛．六代祖師。總在這裡。還見么。見汝不相當。又為說法雲。無二無二分。無別無斷故。還聞么。汝又不惺惺。一時卻往上方香積世界去也。𢷾拂子曰。退後。退後。突著你眼睛。 上堂。古者道。佛似握拳。道如展手。乃合掌曰。這個似甚麼。若道得。許你是個了事人。若道不得。莫道不疑好。 上堂。觸目不會道。運足焉知路。三家村裡筑著磕著猶較些子。若是佛法禪道。拈放一邊去。伊分上總使不著。為甚麼如
【現代漢語翻譯】 現代漢語譯本 問：什麼是祖師西來意？（祖師：指禪宗的祖師；西來意：指禪宗的根本宗旨） 答：你行腳參訪，圖的是什麼？（行腳：指雲遊四方參訪善知識） 問：學人（學人：指提問者自己）不明白。 答：那就等到驢年吧。（驢年：指不可能實現的年份，表示遙遙無期） 問：春天的山巒重疊，一片青翠，春天的水波盪漾，一片空明的碧綠，不知這是什麼境界？ 答：要說有什麼難的？ 問：請您開示。 答：月亮像彎弓，少雨多風。 問：涅槃（涅槃：佛教用語，指解脫生死輪迴的境界）之心容易明白，差別智（差別智：佛教用語，指能分辨諸法差別的智慧）難以區分，什麼是差別智？ 答：燈籠吞露柱。（燈籠：照明用具；露柱：寺廟中的柱子） 問：學人還是不明白。 答：佛殿從三門出。（佛殿：供奉佛像的殿堂；三門：寺廟的正門） 開堂日，有僧人問：寶塔原本沒有縫隙，如何指示人？（寶塔：佛教建築，用於供奉佛舍利等；開堂：指住持首次升座說法） 答：煙霞在背面升起，星月環繞著屋檐。 問：如何是塔中人？ 答：整天無所事事，清靜度日，長年佔據著白雲繚繞的家鄉。 後來得到旨意還鄉，於是在西湖龍山建庵（今號崇德）。（庵：指小寺廟） 大觀三年十二月甲子日，屈起三個手指對身邊的人說：只有三天了。 到了期限，果然結跏趺坐而逝。奇異的鳥在庭院中飛翔鳴叫。 全身被迎入[北/力]方的塔中。 謚號為圓定，塔名為定光。享年七十五歲，僧臘四十七年。（謚號：古代帝王、貴族、大臣等死後，朝廷根據其生平事蹟所給予的稱號；僧臘：指僧人受戒后的年數） 嘉興府本覺法真守一禪師 上堂說法，舉起拂塵說：三世諸佛、六代祖師，總在這裡。你們看見了嗎？看見你們不相應。又為你們說法：無二無二分，無別無斷故。你們聽見了嗎？你們又不清醒。一時卻往上方香積世界去了。放下拂塵說：退後，退後，小心碰到你們的眼睛。 上堂說法，古人說：佛像握緊的拳頭，道像展開的手掌。於是合掌說：這個像什麼？如果說得出來，就允許你是個了事人。如果說不出來，不要說我沒有好好地提示你。 上堂說法，觸目所及卻不會道，邁開腳步卻不知路在何方。在三家村裡磕磕碰碰還算好些，如果是佛法禪道，就放到一邊去吧，在你的份上總也用不上。為什麼呢？
【English Translation】 English version Question: What is the meaning of the Patriarch's coming from the West? (Patriarch: refers to the patriarch of Zen Buddhism; meaning of coming from the West: refers to the fundamental purpose of Zen Buddhism) Answer: What are you seeking by traveling around? Question: This student does not understand. Answer: Then wait until the year of the donkey. (Year of the donkey: refers to an impossible year, indicating a long time to come) Question: The spring mountains are layered and lush green, the spring waters ripple with a clear blue. I wonder what state this is? Answer: What's so difficult about saying it? Question: Please explain. Answer: The moon is like a bent bow, with little rain and much wind. Question: The mind of Nirvana (Nirvana: Buddhist term, referring to the state of liberation from the cycle of birth and death) is easy to understand, but the wisdom of differentiation (wisdom of differentiation: Buddhist term, referring to the wisdom that can distinguish the differences between all dharmas) is difficult to distinguish. What is the wisdom of differentiation? Answer: The lantern swallows the pillar. (Lantern: lighting tool; pillar: pillar in a temple) Question: This student still does not understand. Answer: The Buddha hall exits from the three gates. (Buddha hall: hall where Buddha statues are enshrined; three gates: the main gate of the temple) On the day of opening the hall, a monk asked: The pagoda originally has no seams, how do you instruct people? (Pagoda: Buddhist building, used to enshrine Buddha relics, etc.; opening the hall: refers to the abbot's first ascending the seat to preach) Answer: Mist and clouds rise behind it, stars and moon surround the eaves. Question: What is the person in the pagoda? Answer: Spending the whole day doing nothing, living a quiet life, occupying the hometown surrounded by white clouds for many years. Later, he received an imperial decree to return home, so he built a hermitage on Longshan Mountain in West Lake (now named Chongde). (Hermitage: refers to a small temple) On the Jiazi day of December in the third year of Daguan, he bent three fingers and said to the people around him: There are only three days left. When the time came, he indeed passed away in the lotus position. Strange birds flew and chirped in the courtyard. His whole body was welcomed into the pagoda in the [North/Li] direction. His posthumous title was Yuanding, and the pagoda was named Dingguang. He lived to be seventy-five years old, with forty-seven years of monastic life. (Posthumous title: the title given by the court to emperors, nobles, ministers, etc. after their death based on their life deeds; monastic life: refers to the number of years after a monk is ordained) Chan Master Shouyi of Benjue Fazhen in Jiaxing Prefecture Ascending the hall to preach, he raised the whisk and said: The Buddhas of the three worlds and the six generations of patriarchs are all here. Do you see them? Seeing that you are not in accordance. And also speaking the Dharma for you: No two, no two parts, no difference, no severance. Do you hear it? You are still not awake. For a moment, you have gone to the Fragrant Accumulation World above. Putting down the whisk, he said: Step back, step back, be careful of touching your eyes. Ascending the hall to preach, the ancients said: The Buddha is like a clenched fist, the Tao is like an open palm. So he put his palms together and said: What is this like? If you can say it, I will allow you to be a person who has finished things. If you can't say it, don't say that I didn't give you a good hint. Ascending the hall to preach, you don't know how to speak when you see it, and you don't know where the road is when you step out. It's better to stumble in the village of three families. If it is the Dharma of the Buddha, put it aside, you can't use it at all. Why?
此。真人面前不得說假。 上堂。拈拄杖曰。平戎破虜。蓋代功勛。只如四海晏清。還用得這個么。良久。曰。李將軍有嘉聲在。不得封侯也是閑。 僧問。如何是祖師西來意。曰。擔水河頭賣。云。意旨如何。曰。欺胡謾漢。云。勞而無功也。曰。九年人不識。只履自空回。 問。如何是句中玄。曰。崑崙騎象藕絲牽。云。如何是體中玄。曰。影浸寒潭月在天。云。如何是玄中玄。曰。長連床上帶刀眠。云。向上還有事也無。曰。放下著。
常州無錫南禪寧禪師
僧問。初生孩兒還具六識也無。曰。水長船高。云。廬陵米價作么生酬。曰。款出囚口。
紹興府石佛密印曉通禪師
上堂曰。冷似秋潭月。無心合太虛。山高流水急。何處駐游魚。 僧問。如何是頓教。曰。月落寒潭。云。如何是漸教。曰。云生碧漢。云。不漸不頓時如何。曰。八十老婆不言嫁。
福州地藏守恩禪師
上堂曰。古聖道。夫說法者。當如法說。山僧今日如法說似大眾。乃垂下一足曰。一任諸方貶剝。 上堂。良久。曰。一境誰相到。翛然絕點塵。天花莫狼藉。吾匪解空人。又曰。樵夫跣足下層巒。大笑漁翁溪上寒。山色橫擔廛市去。家家門底透長安。 僧問。如何是佛。曰。晝眠無益。云。意旨如何
【現代漢語翻譯】 現代漢語譯本： 此。真人面前不得說假。（不要在真正覺悟的人面前說謊） 上堂。拈拄杖曰。平戎破虜。蓋代功勛。（禪師拿起拄杖說：平定邊疆，戰勝敵寇，這是蓋世的功勛。）只如四海晏清。還用得這個么。（如果天下太平，還需要這些嗎？）良久。曰。李將軍有嘉聲在。不得封侯也是閑。（過了很久，禪師說：李將軍雖然有很好的名聲，但沒有被封侯也是徒勞。） 僧問。如何是祖師西來意。（僧人問：什麼是祖師達摩從西方來到中國的真意？）曰。擔水河頭賣。（禪師說：在河邊挑水賣。）云。意旨如何。（僧人問：這是什麼意思？）曰。欺胡謾漢。（禪師說：欺騙胡人，也欺騙漢人。）云。勞而無功也。（僧人說：這是徒勞無功啊。）曰。九年人不識。只履自空回。（禪師說：達摩祖師面壁九年無人認識，隻身穿著一隻鞋回去了。） 問。如何是句中玄。（有人問：什麼是語言文字中的玄機？）曰。崑崙騎象藕絲牽。（禪師說：崑崙山上騎著大象，用藕絲牽引。）云。如何是體中玄。（有人問：什麼是本體中的玄機？）曰。影浸寒潭月在天。（禪師說：影子浸在寒冷的深潭中，月亮卻在天上。）云。如何是玄中玄。（有人問：什麼是玄機中的玄機？）曰。長連床上帶刀眠。（禪師說：在長長的床上帶著刀睡覺。）云。向上還有事也無。（有人問：除此之外還有更高的境界嗎？）曰。放下著。（禪師說：放下吧。） 常州無錫南禪寧禪師 僧問。初生孩兒還具六識也無。（僧人問：剛出生的嬰兒具有六識嗎？）曰。水長船高。（禪師說：水漲船高。）云。廬陵米價作么生酬。（僧人問：廬陵的米價該怎麼算？）曰。款出囚口。（禪師說：慢慢地從囚犯的口中說出來。） 紹興府石佛密印曉通禪師 上堂曰。冷似秋潭月。無心合太虛。（禪師上堂說：像秋天的深潭中的月亮一樣清冷，無心而與太虛融合。）山高流水急。何處駐游魚。（山高水流湍急，魚兒在哪裡停留呢？）僧問。如何是頓教。（僧人問：什麼是頓悟的教法？）曰。月落寒潭。（禪師說：月亮落入寒冷的深潭。）云。如何是漸教。（僧人問：什麼是漸悟的教法？）曰。云生碧漢。（禪師說：雲彩在碧藍的天空中升起。）云。不漸不頓時如何。（僧人問：既不是頓悟也不是漸悟，那是什麼？）曰。八十老婆不言嫁。（禪師說：八十歲的老婆婆不說要嫁人。） 福州地藏守恩禪師 上堂曰。古聖道。夫說法者。當如法說。（禪師上堂說：古代的聖人說，說法的人，應當如法而說。）山僧今日如法說似大眾。（我今天就如法地對大家說。）乃垂下一足曰。一任諸方貶剝。（於是垂下一隻腳說：任憑各方批評指責。）上堂。良久。曰。一境誰相到。翛然絕點塵。（禪師上堂，過了很久說：在一個境界中誰能互相到達？清凈無染，沒有一絲塵埃。）天花莫狼藉。吾匪解空人。（天花不要散落，我不是一個只說空的人。）又曰。樵夫跣足下層巒。大笑漁翁溪上寒。（又說：樵夫赤腳走下重重山巒，漁翁在溪邊寒冷地大笑。）山色橫擔廛市去。家家門底透長安。（把山色橫擔著去集市，家家戶戶的門前都通向長安。）僧問。如何是佛。（僧人問：什麼是佛？）曰。晝眠無益。（禪師說：白天睡覺沒有益處。）云。意旨如何（僧人問：這是什麼意思？）
【English Translation】 English version: This. Do not speak falsely before a true person. (Do not lie in front of someone who is truly enlightened.) Entering the hall, the Zen master held up his staff and said: 'Pacifying the borders and defeating the enemy are unparalleled achievements.' But if the world is at peace, is this still needed? After a long pause, he said: 'General Li has a good reputation, but it is in vain that he was not ennobled.' A monk asked: 'What is the meaning of the Patriarch's coming from the West? (What is the true intention of Bodhidharma coming from the West to China?)' The Zen master said: 'Carrying water to sell by the river.' The monk asked: 'What is the meaning of this?' The Zen master said: 'Deceiving the barbarians and deceiving the Han people.' The monk said: 'This is labor without merit.' The Zen master said: 'For nine years, no one recognized him; he returned alone with one shoe.' Someone asked: 'What is the mystery within the phrase?' The Zen master said: 'Riding an elephant on Kunlun Mountain, pulling it with lotus silk.' Someone asked: 'What is the mystery within the substance?' The Zen master said: 'The reflection is immersed in the cold pool, the moon is in the sky.' Someone asked: 'What is the mystery within the mystery?' The Zen master said: 'Sleeping with a knife on a long bed.' Someone asked: 'Is there anything beyond this?' The Zen master said: 'Put it down.' Zen Master Ning of Nanchansi Temple, Wuxi, Changzhou A monk asked: 'Does a newborn child possess the six consciousnesses?' The Zen master said: 'When the water rises, the boat floats higher.' The monk asked: 'How should the price of rice in Luling be settled?' The Zen master said: 'Slowly speak it from the prisoner's mouth.' Zen Master Xiaotong, Secret Seal of Stone Buddha Temple, Shaoxing Prefecture Entering the hall, the Zen master said: 'Cold like the moon in an autumn pool, unintentionally merging with the great void. The mountains are high and the water flows swiftly; where do the fish dwell?' A monk asked: 'What is the sudden teaching?' The Zen master said: 'The moon falls into the cold pool.' The monk asked: 'What is the gradual teaching?' The Zen master said: 'Clouds rise in the blue sky.' The monk asked: 'What is it if it is neither sudden nor gradual?' The Zen master said: 'An eighty-year-old woman does not speak of marrying.' Zen Master Shouen of Dizang Temple, Fuzhou Entering the hall, the Zen master said: 'The ancient sages said that those who preach the Dharma should do so according to the Dharma.' Today, I will speak to you according to the Dharma. Then he lowered one foot and said: 'Let all quarters criticize and denigrate as they please.' Entering the hall, after a long pause, he said: 'In one realm, who can reach each other? Serene and free from even a speck of dust. Do not scatter heavenly flowers recklessly; I am not one who merely explains emptiness.' He also said: 'A woodcutter walks barefoot down the layered mountains, a fisherman laughs loudly, cold by the stream. Carrying the mountain colors across the market, every household's door leads to Chang'an.' A monk asked: 'What is Buddha?' The Zen master said: 'Sleeping during the day is useless.' The monk asked: 'What is the meaning of this?'
。曰。早起甚長。 問。善惡不修底人落在甚麼處。曰。一步一彈指。云。謝師指示。曰。回首念觀音。 問。如何是西來祖意。曰。風吹滿面塵。
鎮江府金山智覺法慧禪師
僧問。大修行人還落因果也無。曰。鴆鳥入水魚皆死。毒龍行處草不生。
法雲圓通法秀禪師法嗣
東京法雲佛國惟白禪師
初住泗之龜山。次遷湯泉法雲。建中靖國一年。以所集宗門續燈錄三十卷上進稱 旨。恭承 御製序文。仍 來其錄入藏。頒行天下。 上堂曰。離婁有意。白浪徒以滔天。罔象無心。明珠忽然在掌。以手打一圓相。召大眾曰。還見么。良久。曰。看即有分。 上堂。拈拄杖示眾曰。山僧住持七十餘日。未曾拈動這個。而今不免現些小神通供養諸人。遂卓拄杖。下座。 上堂。過去已過去。未來且莫算。正當現在事。今朝正月半。明月正團圓。打鼓普請看。大眾。看即不無。畢竟喚甚麼作月。休于天上覓。莫向水中尋。 僧問。以心中眼。觀身外相。如何是心中眼。曰。紅日照扶桑。云。如何心外相。曰。白雲封華岳。
溫州仙巖景純禪師
初住智廣。次擢護國江心。 僧問。不作佛法相見。世諦相酬。請師速道。曰。遇唐虞即禮樂。逢桀紂即干戈。云。不是學人問處。曰。
【現代漢語翻譯】 問：早起什麼最長？ 答：一步一彈指。 問：不修善也不作惡的人會落到哪裡？ 答：一步一彈指。 （僧人）說：感謝師父指示。 答：回頭念觀音（Avalokiteśvara，菩薩名）。 問：如何是西來祖意（Bodhidharma，禪宗初祖）？ 答：風吹滿面塵。
鎮江府金山智覺法慧禪師
僧人問：大修行人還落入因果（karma）嗎？ 答：鴆鳥入水魚皆死，毒龍行處草不生。
法雲圓通法秀禪師法嗣
東京法雲佛國惟白禪師
最初住在泗州的龜山，後來遷到湯泉法雲。建中靖國元年，將所收集的《宗門續燈錄》三十卷進獻給朝廷，受到皇帝的讚賞。恭敬地接受了皇帝親自撰寫的序文，並將此書收入藏經，頒行天下。 上堂開示說：離婁（傳說中的視力極好的人）有意為之，白浪也只是徒勞地滔天；罔象（傳說中的水怪）無心而為，明珠卻忽然出現在掌中。用手畫一個圓相，召集大眾說：還看見了嗎？良久，說：看即有分別。 上堂開示：拿起拄杖向大眾展示說：山僧我住持七十多天，未曾拿起過這個。今天不得不顯現一些小神通來供養各位。於是放下拄杖，下座。 上堂開示：過去已經過去，未來且莫算計。正當現在的事情，就是今朝正月半。明月正團圓，打鼓請大家觀看。大眾，看是看到了，到底叫什麼作月亮？不要在天上尋找，也不要在水中尋覓。 僧人問：以心中的眼，觀看身外的相，什麼是心中的眼？ 答：紅日照扶桑。 問：什麼是心外的相？ 答：白雲封華岳。
溫州仙巖景純禪師
最初住在智廣，後來被提拔到護國江心。 僧人問：不作佛法（Buddha Dharma）相見，世俗之語相酬，請師父快說。 答：遇唐虞即禮樂，逢桀紂即干戈。 （僧人）說：不是學人所問之處。 答：
【English Translation】 Question: What is the longest thing in the early morning? Answer: A step and a snap of the fingers. Question: Where do people who neither cultivate good nor commit evil end up? Answer: A step and a snap of the fingers. (The monk) said: Thank you for the master's instruction. Answer: Turn your head back and recite Avalokiteśvara (觀音, a Bodhisattva). Question: What is the meaning of the Patriarch (Bodhidharma, 菩提達摩) coming from the West? Answer: The wind blows dust all over the face.
Chan Master Zhijue Fahui of Jinshan Temple in Zhenjiang Prefecture
A monk asked: Do great cultivators still fall into karma (因果)? Answer: When a poisonous bird enters the water, all the fish die; where a venomous dragon travels, no grass grows.
Dharma Heir of Chan Master Fayun Yuantong Faxiu
Chan Master Weibai of Foguo Temple in Tokyo
Initially resided at Guishan in Si Prefecture, later moved to Fayun in Tangquan. In the first year of Jianzhong Jingguo, he presented the collected 'Continuation of the Lamp Records of the Zen School' in thirty volumes to the court, receiving imperial praise. He respectfully received the preface personally written by the Emperor, and the record was included in the Tripitaka and promulgated throughout the realm. In an elevated Dharma talk, he said: With intention, even Lou Li (離婁, a legendary figure with exceptional eyesight) only creates futilely towering white waves; without intention, even Wangxiang (罔象, a legendary water monster) suddenly finds a bright pearl in its palm. He drew a circle with his hand and called to the assembly: Do you see it? After a long pause, he said: To see is to have distinctions. In an elevated Dharma talk, he held up his staff and showed it to the assembly, saying: This mountain monk has been the abbot for more than seventy days and has never picked this up. Today, I must manifest some small supernatural powers to offer to you all. Then he struck the staff and descended from the seat. In an elevated Dharma talk, he said: The past is already past, do not calculate the future. The matter at hand is today, the fifteenth day of the first month. The bright moon is perfectly round, beat the drums and invite everyone to watch. Everyone, you see it, but what do you call the moon? Do not seek it in the sky, nor look for it in the water. A monk asked: Using the eye of the mind to observe external appearances, what is the eye of the mind? Answer: The red sun shines on Fusang. Question: What is the external appearance of the mind? Answer: White clouds seal Mount Hua.
Chan Master Jingchun of Xianyan Temple in Wenzhou
Initially resided at Zhiguang, later promoted to Huguo Jiangxin. A monk asked: Without meeting in terms of the Buddha Dharma (佛法), and responding with worldly language, please speak quickly, Master. Answer: Meeting Tang and Yu, there is propriety and music; encountering Jie and Zhou, there is warfare. (The monk) said: This is not what the student is asking. Answer:
生擒虎兕。死怕盲龜。 問。德山棒．臨濟喝。和尚如何作用。曰。老僧今日困。僧便喝。師曰。卻是你惶惶。
寧國府廣教守訥禪師
圓照上足也。世稱訥叔。 僧問。如何是古今常存底句。曰。鐵牛橫海岸。云。如何是衲僧正眼。曰。針劄不入。
天缽文慧重元禪師法嗣
衛州元豐慧圓清滿禪師
上堂曰。老胡生下行七步。明星現時又說悟。併贓捉獲這無端。鐵棒三十略輕恕。驀拈拄杖曰。祖師合吃多少。要知么。古今罪犯彌天。儘是諸人致得。 歲旦上堂。憶昔山居絕糧。有頌舉似大眾。饑餐松柏葉。渴飲澗中泉。看罷青青竹。和衣自在眠。大眾。更有山懷為君說。今年年是去年年。 上堂。喝一喝。曰。不是道。不是禪。每逢三五夜。皓月十分圓。參。 上堂。此劍刃上事。須是劍刃上漢始得。有般名利之徒。為人天師。懸羊頭。賣狗肉。壞後進初機。減先聖洪範。你等諸人聞恁么事。豈不寒心。由是疑誤眾生。墮無間獄。苦哉。苦哉。取一期快意。受萬劫餘殃。有甚麼死急。來為釋子。喝曰。聵人徒側耳。便下座。 僧問。如何是佛。曰。天寒地冷。云。如何是道。曰。不道。云。為甚麼不道。曰。道是閑名字。 問。如何是全彰底事。曰。秋日春風動。 有座主問。維摩
【現代漢語翻譯】 現代漢語譯本 『生擒虎兕（sì，指兇猛的野獸）。死怕盲龜（比喻極難遇到的事情）。』 問：『德山（Deshan，指德山宣鑒禪師）的棒，臨濟（Linji，指臨濟義玄禪師）的喝，和尚您如何運用？』 答：『老僧今日困。』 僧人便喝（表示領悟或挑戰）。 師父說：『卻是你惶惶（形容心神不安）。』
寧國府廣教守訥禪師
圓照（Yuanzhao）是他的得意弟子。世人稱他為訥叔（Neshū）。 僧人問：『如何是古今常存底句？』 答：『鐵牛橫海岸。』 僧人說：『如何是衲僧（nà sēng，指僧人）正眼？』 答：『針劄（zhā，刺）不入。』
天缽（Tiānbō）文慧（Wénhuì）重元禪師法嗣
衛州（Wèizhōu）元豐（Yuánfēng）慧圓（Huìyuán）清滿（Qīngmǎn）禪師
上堂說法：『老胡（指達摩祖師）生下行七步，明星現時又說悟。併贓捉獲這無端，鐵棒三十略輕恕。』 隨即拿起拄杖說：『祖師合吃多少？要知么？古今罪犯彌天，儘是諸人致得。』 歲旦上堂：『憶昔山居絕糧，有頌舉似大眾：饑餐松柏葉，渴飲澗中泉。看罷青青竹，和衣自在眠。』 『大眾，更有山懷為君說：今年年是去年年。』 上堂：『喝』一聲。說：『不是道，不是禪。每逢三五夜，皓月十分圓。參。』 上堂：『此劍刃上事，須是劍刃上漢始得。有般名利之徒，為人天師，懸羊頭，賣狗肉，壞後進初機，減先聖洪範。你等諸人聞恁么事，豈不寒心？由是疑誤眾生，墮無間獄。苦哉，苦哉。取一期快意，受萬劫餘殃。有甚麼死急，來為釋子？』 喝一聲說：『聵人徒側耳。』便下座。 僧人問：『如何是佛？』 答：『天寒地冷。』 僧人說：『如何是道？』 答：『不道。』 僧人說：『為甚麼不道？』 答：『道是閑名字。』 問：『如何是全彰底事？』 答：『秋日春風動。』 有座主問：『維摩（Vimalakirti，指維摩詰）……』
【English Translation】 English version 『To capture tigers and rhinoceroses alive. To fear the blind turtle when dead.』 Asked: 『Deshan's (Deshan, referring to Zen Master Xuanjian of Deshan) staff, Linji's (Linji, referring to Zen Master Yixuan of Linji) shout, how does the abbot use them?』 Answered: 『This old monk is sleepy today.』 The monk then shouted (expressing realization or challenge). The master said: 『It is you who are anxious.』
Zen Master Shoune of Guangjiao Monastery in Ningguo Prefecture
Yuanzhao (Yuanzhao) was his favorite disciple. People called him Uncle Ne (Neshū). A monk asked: 『What is the phrase that always exists from ancient times to the present?』 Answered: 『An iron ox lies across the seashore.』 The monk said: 『What is the true eye of a mendicant monk (nà sēng, referring to a monk)?』 Answered: 『A needle cannot penetrate it.』
Dharma successor of Zen Master Wenhui Chongyuan of Tianbo (Tiānbō)
Zen Master Huiyuan Qingman of Yuanfeng (Yuánfēng) in Weizhou (Wèizhōu)
Ascending the hall, he said: 『Old Hu (referring to Bodhidharma) walked seven steps after birth, and again spoke of enlightenment when the morning star appeared. Caught red-handed with the stolen goods, this is unwarranted; thirty blows with the iron staff is a slight pardon.』 Immediately picking up his staff, he said: 『How much should the patriarch eat? Do you want to know? The crimes of the past and present fill the sky, all caused by you people.』 Ascending the hall on New Year's Day: 『Recalling living in the mountains with no food, I offer this verse to the assembly: Hungry, I eat pine and cypress leaves; thirsty, I drink from the mountain stream. After looking at the green bamboo, I sleep freely in my clothes.』 『Assembly, I have even more mountain thoughts to tell you: This year is the same as last year.』 Ascending the hall: 『Shouting』 once. Said: 『It is not the Dao, it is not Zen. Every time the third or fifth night comes, the bright moon is perfectly round. Meditate.』 Ascending the hall: 『This is a matter of the sword's edge; it must be a hero of the sword's edge to achieve it. There are those who are fond of fame and profit, who become teachers of humans and gods, hanging up a sheep's head and selling dog meat, ruining the initial opportunities of later learners, diminishing the great model of the former sages. When you people hear of such things, how can you not be disheartened? Because of this, they mislead sentient beings and fall into the Avici hell. How bitter, how bitter! Taking a moment of pleasure, they suffer the remaining calamity for countless eons. What is the desperate hurry to become a disciple of the Buddha?』 Shouting once, he said: 『The deaf only prick up their ears.』 Then he descended from his seat. A monk asked: 『What is Buddha?』 Answered: 『The weather is cold.』 The monk said: 『What is the Dao?』 Answered: 『Not the Dao.』 The monk said: 『Why not the Dao?』 Answered: 『Dao is an empty name.』 Asked: 『What is the matter that is fully revealed?』 Answered: 『The autumn sun and spring breeze move.』 A lecturer asked: 『Vimalakirti (Vimalakirti)……』
默然。意旨如何。師展手曰。會么。云。不會。師曰。也是難。 師凡見僧。乃曰。佛法世法。眼病空華。有僧云。翳消華滅時如何。曰。將謂汝靈利。
青州定慧法本禪師
僧問。古人到這裡。為甚麼拱手歸降。曰。理合如是。云。畢竟如何。曰。夜眠日走。
長蘆廣照應夫禪師法嗣
真定府洪濟慈覺宗賾禪師
上堂曰。近日身心頑鈍。恰似一片鐵板。內無玲瓏機智。外無華藻文章。誰能打作鄆州針。笑殺秦時𨍏輅鉆。四楞著地。萬事無心。雖然看不入。畢竟撲不破。何也。不見道。大都好物不堅牢。彩雲易散琉璃脆。 上堂。金屑雖貴。落眼成翳。金屑既除。眼在甚麼處。若如是者。未出荊棘林中。棒頭取證。喝下承當。正在金峰窠里。 上堂。樓外紫金山色秀。門前甘露水聲寒。古槐陰下清風裡。試為諸人再指看。拈拄杖曰。還見么。擊香卓曰。還聞么。靠卻拄杖曰。眼耳若通。隨處足水聲。山色自悠悠。 僧問。如何是上元境。曰。燈毬大底大。小底小。云。只如車馬往來。成得個甚麼邊事。曰。爭似山僧到曉眠。 問。六門未息時如何。曰。鼻孔里燒香。云。學人不會。曰。耳朵里打鼓。 問。如何是無功之功。曰。泥牛不運步。天下沒荒田。云。恁么則功不浪施也。曰。
【現代漢語翻譯】 現代漢語譯本： 默然（不說話）。意旨如何？師父伸出手說：『會了嗎？』僧人說：『不會。』師父說：『也是難啊。』師父凡是見到僧人，就說：『佛法世法，眼病空花（因為眼病而產生的虛幻景象）。』有僧人問：『眼翳消除，空花滅盡時如何？』師父說：『還以為你很靈敏。』 青州定慧法本禪師 僧人問：『古人到這裡，為什麼拱手歸降？』師父說：『理應如此。』僧人說：『究竟如何？』師父說：『夜裡睡覺，白天行走。』 長蘆廣照應夫禪師法嗣 真定府洪濟慈覺宗賾禪師 上堂說：『近日身心頑鈍，恰似一片鐵板。內無玲瓏機智，外無華藻文章。誰能打作鄆州針？笑殺秦時𨍏輅鉆。四楞著地，萬事無心。雖然看不入，畢竟撲不破。何也？不見道：大都好物不堅牢，彩雲易散琉璃脆。』 上堂：『金屑雖貴，落眼成翳（眼病）。金屑既除，眼在甚麼處？若如是者，未出荊棘林中。棒頭取證，喝下承當。正在金峰窠里。』 上堂：『樓外紫金山色秀，門前甘露水聲寒。古槐陰下清風裡，試為諸人再指看。』拈起拄杖說：『還見嗎？』擊打香案說：『還聞嗎？』靠著拄杖說：『眼耳若通，隨處足水聲，山色自悠悠。』 僧人問：『如何是上元境？』師父說：『燈籠大的大，小的就小。』僧人說：『就像車馬往來，能成就什麼事？』師父說：『怎比得上山僧睡到天亮。』 問：『六門（眼、耳、鼻、舌、身、意）未停止活動時如何？』師父說：『鼻孔里燒香。』僧人說：『學人不會。』師父說：『耳朵里打鼓。』 問：『如何是無功之功？』師父說：『泥牛不運步，天下沒荒田。』僧人說：『如此說來，功德沒有白費的。』師父說：
【English Translation】 English version: Silence. What is the meaning? The master held out his hand and said, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'It is also difficult.' Whenever the master saw a monk, he would say, 'Buddha-dharma (teachings of the Buddha), worldly dharma (worldly affairs), eye disease empty flowers (illusory images caused by eye disease).' A monk asked, 'What happens when the eye disease disappears and the empty flowers vanish?' The master said, 'I thought you were clever.' Zen Master Faben of Dinghui Temple in Qingzhou A monk asked, 'Why did the ancients surrender here with folded hands?' The master said, 'It should be so.' The monk said, 'What is it ultimately like?' The master said, 'Sleeping at night and walking during the day.' Successor of Zen Master Yingfu of Guangzhao Temple in Changlu Zen Master Zongze of Cijue Temple in Hongji, Zhending Prefecture Ascending the Dharma hall, he said, 'Recently, my body and mind have been dull, like a piece of iron. There is no exquisite wit inside, and no flowery writing outside. Who can forge it into a needle of Yunzhou? It would be laughable to the drill of 𨍏輅 in the Qin Dynasty. The four corners are on the ground, and there is no mind for anything. Although it cannot be seen through, it cannot be broken after all. Why? Haven't you heard it said: Most good things are not strong, and colorful clouds are easy to disperse and glass is fragile.' Ascending the Dharma hall, he said, 'Although gold dust is precious, it becomes an eye disease when it falls into the eye. Now that the gold dust has been removed, where are the eyes? If it is like this, you have not yet left the thorny forest. Taking evidence from the tip of the staff and accepting it with a shout, you are right in the nest of Jin Feng.' Ascending the Dharma hall, he said, 'Outside the building, the purple-gold mountain scenery is beautiful, and in front of the door, the sound of sweet dew water is cold. Under the shade of the ancient locust tree in the clear breeze, try to point it out again for everyone.' He picked up the staff and said, 'Do you see it?' He struck the incense table and said, 'Do you hear it?' Leaning on the staff, he said, 'If the eyes and ears are connected, there is enough sound of water everywhere, and the mountain scenery is leisurely.' A monk asked, 'What is the realm of the Shangyuan Festival?' The master said, 'The big lanterns are big, and the small ones are small.' The monk said, 'Just like the coming and going of carriages and horses, what can be accomplished?' The master said, 'How can it compare to this mountain monk sleeping until dawn?' Asked, 'What happens when the six senses (eye, ear, nose, tongue, body, mind) have not ceased their activity?' The master said, 'Burning incense in the nostrils.' The monk said, 'The student does not understand.' The master said, 'Beating drums in the ears.' Asked, 'What is the merit of no merit?' The master said, 'If the mud ox does not move, there will be no barren fields in the world.' The monk said, 'In that case, the merit is not wasted.' The master said:
雖然廣大神通。未免遭他痛棒。
慶元府雪竇覺印道榮禪師
郡之陳氏子也。 僧問。寒山逢拾得時如何。曰。揚眉飛閃電。云。更有何事。曰。開口放毫光。云。如何是向上一路。曰。七六八。
平江府慧日廣燈智覺禪師
本郡人。族梅氏。久游師席。未有省。晚契機于廣照。未幾。歸里。開法慧日。遷城南高峰。 上堂。良久。曰。休休休。徒悠悠。釣竿長在手。魚冷不吞釣。喝一喝。下座。紹興丁巳秋日將昳。呼侍僧。令集眾。敘平昔參問。勉眾辨已躬事。引筆書曰。南北無寸影。東西絕四鄰。一息故鄉信。曉風吹宿云。置筆而逝。
資聖捷禪師法嗣
泉州慧空圓覺大智文宥禪師
郡之晉江人。族陳氏。數歲。日記千言。熙寧中。兄皓上書。語犯朝政。捕甚急。從兄遁羅浮。后依資壽思永禪師披削(㨗乃永之得法師也)。因就參之。室中垂示。漫不省。一日。問捷。古人向開閤眼處示密作用。有是哉。捷叱曰。驢前馬後漢。有甚用處。拈拄杖逐之。師大悟。捷笑曰。這鈍漢(余語未見)。
凈眾梵言首座法嗣
西京招提廣燈惟湛禪師
出嘉禾倡室王氏。七歲依凈嚴院出家。有逸才。一覽不再目。十四得度。遍扣禪扄。機契凈眾。去游京師。侍佛
【現代漢語翻譯】 現代漢語譯本：雖然有廣大的神通，也免不了遭受痛打。
慶元府雪竇覺印道榮禪師
是慶元府陳氏人家的孩子。有僧人問：『寒山（Hanshan）[唐代詩人，常與拾得（Shide）一同出現]遇到拾得（Shide）[唐代詩人，常與寒山（Hanshan）一同出現]時，是怎樣的？』禪師回答：『揚起眉毛，飛出閃電。』僧人說：『還有什麼事？』禪師說：『開口放出毫光。』僧人問：『如何是向上一路？』禪師說：『七六八。』
平江府慧日廣燈智覺禪師
是平江府本地人，姓梅。很久跟隨師父學習，但沒有領悟。晚年時在廣照禪師處契合了機緣。不久，回到家鄉，開法于慧日寺，后遷往城南高峰寺。禪師上堂說法，良久后說：『休，休，休，徒然悠悠。釣竿長在手，魚兒冷淡不吞鉤。』喝一聲，下座。紹興丁巳年秋天將盡時，呼喚侍者，命令集合眾人，敘述平生參禪問道的經歷，勉勵眾人辨明自身的事情。拿起筆寫道：『南北沒有一絲影子，東西隔絕四鄰。一息之間故鄉傳來訊息，曉風吹散了宿夜的云。』放下筆就去世了。
資聖捷禪師的法嗣
泉州慧空圓覺大智文宥禪師
是泉州晉江人，姓陳。幾歲時，每天能記住上千字。熙寧年間，他的哥哥陳皓上書，言語冒犯了朝廷，被抓得很急。文宥禪師跟隨哥哥逃到羅浮山，後來依止資壽思永禪師剃度（捷禪師是思永禪師的得法弟子）。因此就去參拜捷禪師。捷禪師在室內垂示教誨，文宥禪師始終不明白。一天，文宥禪師問捷禪師：『古人說在開眼閉眼之處顯示秘密作用，有這回事嗎？』捷禪師呵斥道：『驢前馬後的傢伙，有什麼用處！』拿起拄杖驅趕他。文宥禪師因此大悟。捷禪師笑著說：『這鈍漢（其餘的話沒有記載）。』
凈眾梵言首座的法嗣
西京招提廣燈惟湛禪師
是嘉禾倡室王氏的兒子。七歲時依止凈嚴院出家。很有才華，看過一遍就不會忘記。十四歲時受戒。廣泛地叩問禪門，與凈眾禪師的機緣相契合。之後前往京師，侍奉佛。
【English Translation】 English version: Though possessing vast supernatural powers, one cannot avoid being struck painfully.
Zen Master Jueyin Daorong of Xuedou in Qingyuan Prefecture
He was a son of the Chen family in Qingyuan Prefecture. A monk asked: 'What is it like when Hanshan (Cold Mountain) [Tang dynasty poet, often appearing with Shide] meets Shide (Foundling) [Tang dynasty poet, often appearing with Hanshan]?' The Master replied: 'Raising eyebrows, lightning flashes.' The monk said: 'What else is there?' The Master said: 'Opening the mouth, radiant light is emitted.' The monk asked: 'What is the upward path?' The Master said: 'Seven, six, eight.'
Zen Master Zhijue of Huiri Guangdeng in Pingjiang Prefecture
He was a native of Pingjiang Prefecture, of the Mei family. He studied under masters for a long time without awakening. Later, he found the opportunity at Guangzhao. Not long after, he returned to his hometown and opened the Dharma at Huiri Temple, later moving to Gaofeng Temple south of the city. The Master ascended the platform and, after a long silence, said: 'Stop, stop, stop, merely drifting along. The fishing rod is always in hand, but the fish are cold and won't swallow the bait.' He shouted once and descended from the platform. In the autumn of the Ding Si year of Shaoxing, as the day was waning, he called his attendant monks and ordered them to gather the assembly. He recounted his past experiences of studying Zen and encouraged them to discern their own affairs. He picked up a brush and wrote: 'North and South have no shadow, East and West are cut off from the neighbors. A breath brings news from home, the morning breeze blows away the overnight clouds.' He put down the brush and passed away.
Dharma Successor of Zen Master Zisheng Jie
Zen Master Wenyou of Huikong Yuanjue Dazhi in Quanzhou
He was a native of Jinjiang in Quanzhou, of the Chen family. At a young age, he could memorize a thousand words a day. During the Xining era, his elder brother Chen Hao submitted a memorial to the throne, and his words offended the court. He was urgently sought after. The Zen Master followed his brother and fled to Mount Luofu. Later, he relied on Zen Master Siyong of Zishou Temple to have his head shaved (Zen Master Jie was Zen Master Siyong's Dharma successor). Therefore, he went to visit Zen Master Jie. Zen Master Jie gave instructions in the room, but the Zen Master did not understand. One day, the Zen Master asked Zen Master Jie: 'The ancients spoke of revealing secret functions in the opening and closing of the eyes. Is this true?' Zen Master Jie scolded: 'You are like a donkey in front of a horse! What use are you!' He picked up his staff and chased him away. The Zen Master had a great awakening. Zen Master Jie laughed and said: 'This dullard (the rest of the words are not recorded).'
Dharma Successor of Chief Seat Fanyan of Jingzhong
Zen Master Weizhan of Guangdeng in Zhaoti Temple, Western Capital
He was born into the Wang family of Jiahe. At the age of seven, he left home to become a monk at Jingyan Temple. He had outstanding talent and never forgot what he saw once. At the age of fourteen, he was ordained. He widely inquired into the Zen gates and found affinity with Zen Master Jingzhong. Later, he went to the capital to serve the Buddha.
國白禪師。入對。 賜號廣燈。與椹服。自出世招提。屢遷巨剎。開堂日。拈香祝聖罷。復拈香曰。此一瓣香。二十年前雲門山畔若耶凈邊得處。有根不同栽接。今日爇向爐中。供養我越州凈眾院言首座和尚。令鐵樹抽枝。芬芳無盡。遂就座。上首白椎曰。法筵龍象眾。當觀第一義。師拍禪床。呵呵大笑曰。好個第一義。剛被少林禪師一椎打作兩橛。即今莫有接得者么(問答在後)。復曰。拈華已錯。微笑乖差。四七虛傳。聲流谷響。二三妄指。月散溪光。五派狂分。千枝橫出。指鹿為馬。認弓作蛇。首惑安心。次迷得髓。黃梅席上。南北宗開。曹溪岸頭。東西浪起。自爾波瀾競發。阡陌支離。標路空多。無人截斷。隨流愈遠。誰解歸源。棒喝臨機。白雲萬里。直得黃頭結舌。碧眼吞聲。如斯話會。猶是道途之說。被明眼人傍觀。一場笑具。雖然如是。今日為國開堂。于第二義門。為諸人試通一線。豎起拂子曰。還委悉么。石女舞成長壽曲。木人唱起太平歌。 上堂。忍對春風百鳥啼。桃華潛入武陵溪。謝郎回棹歸來晚。不似秦人一向迷。 上堂。偏不偏。正不正。那事從來難比並。滿天風雨骨毛寒。何須更入那伽定。卓拄杖。下座。 上堂。六塵不惡。還同正覺。馬上誰家白麵郎。穿華折柳垂巾角。夜來一醉明月樓
。呼盧輸卻黃金宅。臂鷹走狗歸不歸。娥眉皓齒嗔無力。此心能有幾人知。黃頭碧眼非相識。啰啰哩。拍手一下。下座。 上堂。直鉤釣鯤鯨。曲鉤釣魚鱉。古人用力太多。所得甚少。承天今日沈巨網于滄溟。魚龍不選。舉長網于大野。頭角奚分。且道其中還有透網羅底么。良久。曰。等閑不用抬頭角。他日風雲會有時。 僧問。祖祖相傳無間斷。師今端的嗣何人。曰。若耶水急。秦望峰高。云。當年得底分明句。今日無私愿舉揚。曰。霜高鷹隼疾。舉翼過新羅。 問。如何是和尚家風。曰。秋風黃葉亂。遠岫白雲歸。云。專為流通也。曰。即今且作么生舉。僧便喝。師便打。 問。如何是招提境。曰。砌華金布地。庭樹碧參空。云。如何是境中人。曰。有時開碧眼。無處覓黃頭。 問。引退荊州之祖席。復登丹嶠之道場。如何是不動尊。曰。浮杯來楚澤。飛錫過錢塘。云。莫便是不動尊么。曰。卻須緊帩草鞋。建炎初。終於當湖之南庵。今號南塔。
九峰鑒韶禪師法嗣
慶元府大梅祖鏡法英禪師
郡之鄞縣人。族張氏。棄儒。試經為大僧。肄講延慶。凡義學有困於宿德。輒以詰師。師縱辭辯之。為眾所敬。忽曰。名相迂曲。豈吾所宗哉。乃更服之九峰。峰見器之。與語若久在業席。因痛劄之。師
【現代漢語翻譯】 現代漢語譯本： 『呼盧輸卻黃金宅，臂鷹走狗歸不歸，娥眉皓齒嗔無力，此心能有幾人知，黃頭碧眼非相識，啰啰哩，拍手一下，下座。』 上堂。直鉤釣鯤鯨，曲鉤釣魚鱉。古人用力太多，所得甚少。承天今日沈巨網于滄溟，魚龍不選。舉長網于大野，頭角奚分。且道其中還有透網羅底么？良久，曰：『等閑不用抬頭角，他日風雲會有時。』 僧問：『祖祖相傳無間斷，師今端的嗣何人？』曰：『若耶（地名）水急，秦望（山名）峰高。』云：『當年得底分明句，今日無私愿舉揚。』曰：『霜高鷹隼疾，舉翼過新羅（古代國家名）。』 問：『如何是和尚家風？』曰：『秋風黃葉亂，遠岫白雲歸。』云：『專為流通也。』曰：『即今且作么生舉？』僧便喝。師便打。 問：『如何是招提（寺院）境？』曰：『砌華金布地，庭樹碧參空。』云：『如何是境中人？』曰：『有時開碧眼，無處覓黃頭。』 問：『引退荊州之祖席，復登丹嶠之道場，如何是不動尊（佛像名）？』曰：『浮杯來楚澤，飛錫過錢塘。』云：『莫便是不動尊么？』曰：『卻須緊帩草鞋。』建炎初，終於當湖之南庵，今號南塔。 九峰鑒韶禪師法嗣 慶元府大梅祖鏡法英禪師 郡之鄞縣人。族張氏。棄儒，試經為大僧。肄講延慶。凡義學有困於宿德，輒以詰師。師縱辭辯之，為眾所敬。忽曰：『名相迂曲，豈吾所宗哉。』乃更服之九峰。峰見器之。與語若久在業席。因痛劄之。師
【English Translation】 English version: 'Losing the golden house in Hulo (a gambling game), the falcon on the arm and the hunting dog, will they return or not? The beautiful eyebrows and white teeth resent their weakness. How many people know this heart? Yellow heads and blue eyes are not acquaintances. Lolo li, clap your hands once, step down from the seat.' Entering the hall. Straight hooks catch Kun (a large fish) and whales, curved hooks catch fish and turtles. The ancients used too much effort and gained little. Today, Cheng Tian casts a giant net in the vast sea, not selecting fish or dragons. Raising a long net in the great wilderness, how can heads and horns be distinguished? Tell me, is there anyone who can slip through the net? After a long silence, he said: 'Ordinarily, there's no need to raise your head and horns; someday, when the wind and clouds gather, there will be a time for you.' A monk asked: 'The ancestral lineage has been passed down without interruption. Who exactly is the master inheriting from today?' The master said: 'The Ruoye (place name) River is swift, and Mount Qinwang (mountain name) is high.' The monk said: 'The clear words obtained in the past, today I wish to proclaim them without reservation.' The master said: 'When the frost is high, the hawk is swift, spreading its wings over Silla (ancient country name).' Asked: 'What is the family style of the abbot?' The master said: 'Autumn wind, yellow leaves scattered, distant peaks, white clouds returning.' The monk said: 'Specifically for circulation.' The master said: 'How will you raise it now?' The monk then shouted. The master then struck. Asked: 'What is the boundary of the monastery (Zhaoti)?' The master said: 'Paved with flowers of gold, the trees in the courtyard stand tall and green.' The monk said: 'What are the people within the boundary?' The master said: 'Sometimes opening blue eyes, nowhere to find yellow heads.' Asked: 'Retiring from the ancestral seat of Jingzhou, and ascending again to the Daoist site of Danqiao, what is the Immovable One (an image of Buddha)?' The master said: 'Floating cups come to the Chu marshes, flying staffs pass Qiantang.' The monk said: 'Could that be the Immovable One?' The master said: 'You must tighten your leggings and straw sandals.' In the early years of Jianyan, he passed away at the South Hermitage of Danghu, now called South Pagoda. Successor of Chan Master Jian Shao of Jiufeng Chan Master Faying of Damei Zujing in Qingyuan Prefecture He was from Yin County in the prefecture, of the Zhang family. He abandoned Confucianism and passed the sutra examination to become a senior monk. He studied and lectured at Yanqing. Whenever there were difficulties in the study of doctrine for the respected elders, he would question the teacher. The master, with his eloquent arguments, was respected by the assembly. Suddenly he said: 'The roundaboutness of names and forms, how could that be my doctrine?' Then he changed his robes and went to Jiufeng. Jiufeng saw his potential. Speaking with him as if he had been in the profession for a long time, he urged him earnestly. The master
領旨。自爾得譽。出遊京雒。所至道俗爭迎。判宗留後仲爰以道見交。久而益敬。奏 賜紫衣．師名。命居襄陽白馬。逾二年。退休東歸。太守迎補大梅法席。盛于歐粵。宣和改元。 來天下僧尼為德士。雖主法者聚議。無一言以回 上心。師肆筆解老子。詣進。 上覽謂近臣曰。法英所進道德經解。言簡理詣。于古未有。宜賜入道藏流行。仍就 賜冠珮壇誥。世不知師意者。往往以其為佞諛。明年秋。 詔復天下僧尼。師獨無改志。至紹興初。晨起。戴樺皮冠。披鶴氅。執象簡。穿朱履。使擊鼓集眾。升座。召大眾曰。蘭芬春谷菊秋籬。物必榮枯各有時。昔毀僧尼專奉道。后平道佞復僧尼。大眾。且道僧尼形相作么生復。取冠示眾曰。吾頂從來似月圓。雖冠其發不成仙。今朝拋下無遮障。放出神光透碧天。擲之。隨易僧服。提鶴氅曰。如來昔日貿皮衣。數載慚將鶴氅披。還我丈夫調御服。須知此物不相宜。擲之。舉象簡曰。為嫌禪板大無端。豈料遭他像簡瞞。今日因何忽放下。普天致仕老仙官。擲之。提朱履曰。達磨攜將一隻歸。兒孫從此赤腳走。借他朱履代麻鞋。休道時難事掣肘。化鵬未遇不如鯤。𦘕虎不成反類狗。擲之。橫拄杖曰。今朝拄杖化為龍。分破華山千萬重。復倚肩曰。珍重佛心真聖主。好將堯德振吾
【現代漢語翻譯】 現代漢語譯本：自從您獲得聲譽以來，您前往京城洛陽遊歷，所到之處，僧人和道士都爭相迎接。判宗留後仲爰因為您的道行而與您結交，時間越久越發敬佩您，於是上奏朝廷賜予您紫衣和法師的名號，並讓您居住在襄陽白馬寺。兩年多后，您退休回到東方。太守迎接您去大梅山主持佛法，您的聲望超過了歐粵地區。宣和元年，朝廷下令天下的僧尼都改為道士。即使是主持佛法的人聚在一起商議，也沒有一句話能夠改變皇帝的心意。您於是揮筆解釋老子的著作，進獻給皇帝。皇帝看了后對近臣說：『法英所進獻的《道德經解》，言簡意賅，道理深刻，是前所未有的。應該賜予它進入道藏流行於世。』於是就賜予您冠珮壇誥。世人不知道您的用意，往往認為您是在諂媚奉承。第二年秋天，朝廷下詔恢復天下僧尼的身份。唯獨您沒有改變志向。到了紹興初年，早晨起來，您戴上樺樹皮做的帽子，披上鶴氅，拿著象牙笏板，穿著紅色鞋子，讓人擊鼓召集眾人，然後登上座位，對大眾說：『蘭花在春天的山谷里芬芳，菊花在秋天的籬笆旁盛開，萬物必然有繁榮和枯萎的時候。過去毀壞僧尼專門信奉道教，後來平反道教的佞臣又恢復僧尼的身份。』大眾，且說僧尼的形相要如何恢復呢？您拿起帽子給眾人看，說：『我的頭頂向來像月亮一樣圓滿，即使戴上帽子也不能成仙。今天拋下它，不再有遮擋，放出神光照亮碧藍的天空。』說完就把它扔掉了。隨後換上僧人的服裝，提起鶴氅說：『如來佛過去用皮衣換取了其他東西，多年來慚愧地披著這件鶴氅。還我大丈夫調御的服裝，要知道這件衣服並不適合我。』說完就把它扔掉了。舉起象牙笏板說：『因為嫌棄禪板太大而無用，哪裡料到會被這象牙笏板欺瞞。今天因為什麼忽然放下它呢？讓普天之下的致仕老仙官都放下它吧。』說完就把它扔掉了。提起紅色鞋子說：『達摩祖師帶著一隻鞋子回去了，他的子孫從此赤腳行走。借用這紅色鞋子代替麻鞋，不要說時局艱難事情難以辦成。』化鵬沒有遇到機會還不如鯤魚，畫虎不成反而像狗。』說完就把它扔掉了。橫著拄著枴杖說：『今天這枴杖化為龍，劈開華山千萬重。』又靠在肩膀上說：『珍重佛心真聖主，好好用堯的德行來振興我們。』 English version: Since you gained fame, you traveled to the capital Luoyang, where monks and Taoists vied to welcome you. The judge Zong Liuhou Zhong Yuan befriended you because of your Taoist practice, and the longer he knew you, the more he respected you. So he petitioned the court to grant you a purple robe and the title of Dharma Master, and had you reside in the White Horse Temple in Xiangyang. More than two years later, you retired and returned to the east. The prefect welcomed you to preside over the Dharma at Damei Mountain, and your reputation surpassed the Ou and Yue regions. In the first year of Xuanhe, the court ordered all monks and nuns in the country to become Taoists. Even though those who presided over the Dharma gathered together to discuss it, not a single word could change the emperor's mind. So you wrote an explanation of Lao Tzu's works and presented it to the emperor. After reading it, the emperor said to his close ministers: 'The 'Explanation of the Tao Te Ching' presented by Fa Ying is concise and profound, and its reasoning is thorough, which is unprecedented. It should be granted entry into the Taoist canon and circulated to the world.' So he bestowed upon you a crown, jade pendant, altar, and edict. Those who did not know your intentions often thought you were flattering and ingratiating yourself. In the autumn of the following year, the court issued an edict to restore the status of monks and nuns throughout the country. Only you did not change your mind. In the early years of Shaoxing, you got up early in the morning, put on a birch bark hat, draped a crane cloak, held an ivory tablet, and wore red shoes. You had people beat drums to gather the crowd, then ascended the seat and said to the assembly: 'Orchids are fragrant in the spring valleys, and chrysanthemums bloom beside the autumn fences. All things must have times of prosperity and decline. In the past, monks and nuns were destroyed to exclusively worship Taoism, and later, Taoist flatterers were rehabilitated and monks and nuns were restored.' Assembly, how should the appearance of monks and nuns be restored? You picked up the hat and showed it to the crowd, saying: 'My head has always been as round as the moon, and even if I wear a hat, I cannot become an immortal. Today I throw it away, no longer have any cover, and release divine light to illuminate the blue sky.' After saying that, you threw it away. Then you changed into monk's robes and picked up the crane cloak, saying: 'The Tathagata once exchanged his leather robe for other things, and for many years I have been ashamed to wear this crane cloak. Return to me the clothing of a great man who tames and subdues, knowing that this garment is not suitable for me.' After saying that, you threw it away. You raised the ivory tablet and said: 'Because I disliked the meditation board for being too big and useless, I never expected to be deceived by this ivory tablet. Why am I suddenly putting it down today? Let all the retired old immortals in the world put it down.' After saying that, you threw it away. You picked up the red shoes and said: 'Bodhidharma took one shoe back with him, and his descendants have walked barefoot ever since. Borrow these red shoes to replace straw sandals, and don't say that times are difficult and things are hard to do. A Kun fish that has not encountered an opportunity is not as good as a Kun, and drawing a tiger that doesn't succeed is more like a dog.' After saying that, you threw it away. Holding the staff horizontally, you said: 'Today this staff transforms into a dragon, splitting Mount Hua into thousands of layers.' Then leaning on your shoulder, you said: 'Cherish the true holy lord with a Buddha's heart, and use the virtue of Yao to revitalize us.'
【English Translation】 English version: Since you gained fame, you traveled to the capital Luoyang, where monks and Taoists vied to welcome you. The judge Zong Liuhou Zhong Yuan befriended you because of your Taoist practice, and the longer he knew you, the more he respected you. So he petitioned the court to grant you a purple robe and the title of Dharma Master, and had you reside in the White Horse Temple in Xiangyang. More than two years later, you retired and returned to the east. The prefect welcomed you to preside over the Dharma at Damei Mountain, and your reputation surpassed the Ou and Yue regions. In the first year of Xuanhe, the court ordered all monks and nuns in the country to become Taoists. Even though those who presided over the Dharma gathered together to discuss it, not a single word could change the emperor's mind. So you wrote an explanation of Lao Tzu's works and presented it to the emperor. After reading it, the emperor said to his close ministers: 'The 'Explanation of the Tao Te Ching' presented by Fa Ying is concise and profound, and its reasoning is thorough, which is unprecedented. It should be granted entry into the Taoist canon and circulated to the world.' So he bestowed upon you a crown, jade pendant, altar, and edict. Those who did not know your intentions often thought you were flattering and ingratiating yourself. In the autumn of the following year, the court issued an edict to restore the status of monks and nuns throughout the country. Only you did not change your mind. In the early years of Shaoxing, you got up early in the morning, put on a birch bark hat, draped a crane cloak, held an ivory tablet, and wore red shoes. You had people beat drums to gather the crowd, then ascended the seat and said to the assembly: 'Orchids are fragrant in the spring valleys, and chrysanthemums bloom beside the autumn fences. All things must have times of prosperity and decline. In the past, monks and nuns were destroyed to exclusively worship Taoism, and later, Taoist flatterers were rehabilitated and monks and nuns were restored.' Assembly, how should the appearance of monks and nuns be restored? You picked up the hat and showed it to the crowd, saying: 'My head has always been as round as the moon, and even if I wear a hat, I cannot become an immortal. Today I throw it away, no longer have any cover, and release divine light to illuminate the blue sky.' After saying that, you threw it away. Then you changed into monk's robes and picked up the crane cloak, saying: 'The Tathagata once exchanged his leather robe for other things, and for many years I have been ashamed to wear this crane cloak. Return to me the clothing of a great man who tames and subdues, knowing that this garment is not suitable for me.' After saying that, you threw it away. You raised the ivory tablet and said: 'Because I disliked the meditation board for being too big and useless, I never expected to be deceived by this ivory tablet. Why am I suddenly putting it down today? Let all the retired old immortals in the world put it down.' After saying that, you threw it away. You picked up the red shoes and said: 'Bodhidharma (達磨) took one shoe back with him, and his descendants have walked barefoot ever since. Borrow these red shoes to replace straw sandals, and don't say that times are difficult and things are hard to do. A Kun fish that has not encountered an opportunity is not as good as a Kun, and drawing a tiger that doesn't succeed is more like a dog.' After saying that, you threw it away. Holding the staff horizontally, you said: 'Today this staff transforms into a dragon, splitting Mount Hua (華山) into thousands of layers.' Then leaning on your shoulder, you said: 'Cherish the true holy lord with a Buddha's heart, and use the virtue of Yao (堯) to revitalize us.'
宗。端然斂目而逝。壽八十餘。有刊正錄並易注行於世。
青原第十二世(洞山八世)
天寧芙蓉道揩禪師法嗣
鄧州丹霞子淳禪師
劍門人。族賈氏。幼出家大安寺。弱冠為僧。初參玉泉芳禪師。次扣大溈真如之室。后徹證於芙蓉。 上堂曰。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。只解指蹤話跡。且不能拈示於人。丹霞今日擘開宇宙。打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下。曰。還見么。鷺鶿立雪非同色。明月蘆花不似他。 上堂。寶月流輝。澄潭布影。水無蘸月之意。月無分照之心。水月兩忘。方可稱斷。所以道。昇天底事直須飏卻。十成底事直須去卻。擲地金聲不須回顧。若能如是。始解向異類中行。諸人到這裡還相委悉么。良久。曰。常行不舉人間步。披毛帶角混塵泥。 上堂。舉。德山示眾曰。我宗無語句。實無一法為人。德山恁么說話。可謂是隻知入草求人。不覺通身泥水。子細觀來。只具一隻眼。若是丹霞即不然。我宗有語句。金刀剪不開。深深玄妙旨。玉女夜懷胎。 上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前。 上堂。舉。北院問青峰。洛浦道。入荒田不揀。信手拈來草。何不道。作么生是信手拈來草
【現代漢語翻譯】 現代漢語譯本： 宗（指某位禪師）。安詳地閉上眼睛圓寂，享年八十多歲。有《刊正錄》和《易注》流傳於世。 青原第十二世（洞山第八世） 天寧芙蓉道揩禪師的法嗣 鄧州丹霞子淳禪師 是劍門人，姓賈。年幼時在大安寺出家，成年後成為僧人。最初參訪玉泉芳禪師，後來叩問大溈真如禪師的禪室，最終在芙蓉禪師處徹底證悟。 上堂說法時說：『乾坤之內，宇宙之間，中有一寶（指佛性），隱藏在形山（指色身）之中。肇法師這樣說，只是懂得指點軌跡，談論事蹟，卻不能為人們拈出（展示）它。丹霞我今天劈開宇宙，打破形山，為各位拈出它。有眼力的人辨別一下。』用拄杖敲擊一下，說：『還看見了嗎？鷺鷥站在雪中並非同一種顏色，明月下的蘆花也不像其他的花。』 上堂說法。『寶月（比喻佛性）流淌光輝，澄澈的潭水映布月影。水沒有想要映月的意圖，月亮也沒有分別照耀的心。水和月都忘記了，才可以稱得上斷絕（妄念）。』所以說：『昇天的梯子一定要拋棄，十分的把握也要捨去，擲地的金石之聲不要回頭顧盼。』如果能夠這樣，才懂得在異類中行走。各位到這裡還互相瞭解嗎？』良久，說：『常常行走卻不邁人間步，披著毛戴著角混跡在塵泥中。』 上堂說法。舉例說：『德山禪師向大眾開示說：『我宗門沒有語句，實在沒有一法可以給人。』德山這樣說話，可以說是隻知道在草叢中找人，不覺得自己滿身泥水。仔細看來，只具一隻眼。如果是丹霞我就不是這樣，我宗門有語句，金刀也剪不開，深深的玄妙旨意，就像玉女夜裡懷胎。』 上堂說法。『亭亭正午太陽還虧缺一半，寂寂三更夜晚尚未圓滿。六戶（指眼耳鼻舌身意六根）不曾知道溫暖的意味，往來常常在月亮明亮之前。』 上堂說法。舉例說：『北院禪師問青峰禪師，洛浦禪師說：『進入荒田不選擇，隨意拈來的草。』為什麼不說：『怎麼是隨意拈來的草？』
【English Translation】 English version: Zong (referring to a certain Chan master). He passed away peacefully with his eyes closed, at the age of eighty-plus. The 'Kan Zheng Lu' (Corrected Records) and 'Yi Zhu' (Commentary on the Book of Changes) are circulated in the world. The twelfth generation of Qingyuan (the eighth generation of Dongshan) A Dharma successor of Chan Master Furong Daokai of Tianning Temple Chan Master Danxia Zichun of Dengzhou He was from Jianmen, with the surname Jia. He became a monk at Da'an Temple in his youth, and became a monk after adulthood. He initially visited Chan Master Yuquan Fang, and later knocked on the chamber of Chan Master Dawei Zhenru, eventually achieving complete enlightenment under Chan Master Furong. When ascending the hall to preach, he said: 'Within the universe, between heaven and earth, there is a treasure (referring to Buddha-nature), hidden within the form-mountain (referring to the physical body). Dharma Master Zhao said it this way, only knowing how to point out traces and talk about events, but unable to present (show) it to people. Today, I, Danxia, split open the universe and break the form-mountain, presenting it to everyone. Those with discerning eyes, recognize it.' He tapped with his staff, saying: 'Do you see it? The egret standing in the snow is not the same color, the reed catkins under the bright moon are not like other flowers.' Ascending the hall to preach. 'The precious moon (a metaphor for Buddha-nature) flows with radiance, the clear pool reflects the moon's image. The water has no intention of reflecting the moon, and the moon has no intention of shining separately. When both water and moon are forgotten, it can be called severance (of delusions).' Therefore, it is said: 'The ladder to heaven must be discarded, and even a ten-fold certainty must be relinquished, do not look back at the sound of gold and stone thrown to the ground.' If one can be like this, then one understands how to walk among different kinds. Do you all understand each other here?' After a long pause, he said: 'Often walking but not taking human steps, wearing fur and horns, mingling in the dust.' Ascending the hall to preach. Citing an example: 'Chan Master Deshan instructed the assembly, saying: 'My school has no words, there is really no Dharma to give to people.' Deshan's words can be said to only know how to look for people in the grass, not realizing that he is covered in mud. Looking closely, he only has one eye. If it were me, Danxia, it would not be like this. My school has words, which cannot be cut open by a golden knife, the profound and subtle meaning, like a jade maiden conceiving in the night.' Ascending the hall to preach. 'The towering sun at noon is still half-deficient, the silent night at the third watch is not yet full. The six gates (referring to the six senses of eyes, ears, nose, tongue, body, and mind) have never known the meaning of warmth, coming and going often before the bright moon.' Ascending the hall to preach. Citing an example: 'Chan Master Beiyuan asked Chan Master Qingfeng, Chan Master Luopu said: 'Entering the barren field without choosing, picking up any grass at random.' Why not say: 'What is picking up any grass at random?'
。峰作拈勢。師別曰。是則是。只是未能吃草。又甘贄行者接待。有僧曰。行者接待不易。贄云。譬如餵驢餵馬。明安曰。也知行者常行此路。師別曰。來年與行者買一領直裰。 僧問。牛頭未見四祖時如何。曰。金菊乍開蜂競采。云。見后如何。曰。苗枯華謝了無依。宣和己亥春示寂。塔全身於洪山之南。
東京凈因枯木法成禪師
嘉興崇德人(事詰未詳)。 上堂曰。燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭女。至今遊蕩不歸來。這冤家。好歸來。黃花與翠竹。早晚為誰栽。 上堂。達磨九年垂一則語。直至如今。諸方賺舉。欲得不賺舉么。香山為汝諸人再舉。大龍山高。小龍山低。香山處中。恰好相宜。恁么舉了。還得不賺么。良久。曰。蔥嶺罷詢熊耳夢。雪庭休話少林春。上堂。孤峰絕頂。靈松上聳于千尋。萬里江湖。皓月光輝于碧落。正當恁么時。野鶴無因措足。游魚何處藏形。眼睛定動。十萬八千。擬議之間。鄉關阻隔。香山今日已是開眼溺床。汝等諸人切莫夢中說夢。 上堂。歸源性無二。方便有多門。但了歸源性。何愁方便門。諸人要會歸源性么。露柱將來作木杓。旁人不肯任從伊。要會方便門么。木杓將來作露柱。撐天拄地也相宜。且道不落方便門一句作么生道。三十年後莫
【現代漢語翻譯】 現代漢語譯本： 峰作拈花之勢。禪師臨別時說：『是這樣沒錯，只是還未能吃草。』又遇到甘贄行者接待，有僧人說：『行者接待不容易。』甘贄說：『譬如餵驢餵馬。』明安說：『也知道行者常走這條路。』禪師臨別時說：『明年給行者買一件直裰（僧衣）。』 僧人問：『牛頭（牛頭法融，禪宗四祖道信弟子）未見四祖（四祖道信）時如何？』禪師說：『金菊乍開，蜜蜂競相採蜜。』僧人問：『見后如何？』禪師說：『苗枯萎，花凋謝，了無依靠。』宣和己亥年春天圓寂，全身塔葬于洪山之南。 東京凈因枯木法成禪師 嘉興崇德人（生平事蹟不詳）。上堂說法時說：『燈籠忽然笑起來，哈哈大笑，為何露柱（石柱）也懷了胎？天亮生下一個白頭老嫗，至今遊蕩不歸來。這冤家，好回來吧！黃花與翠竹，早晚是為誰栽種？』 上堂說法。達磨（菩提達摩，禪宗初祖）九年面壁只說了一句話，直到如今，各處都在錯誤地引用。想要不錯誤地引用嗎？香山（法成禪師自稱）為你們諸位再舉一例：大龍山高，小龍山低，香山處在中間，恰好相宜。這樣說了，還是免不了錯誤嗎？良久，說：『蔥嶺（帕米爾高原）停止了關於熊耳山（山名）的詢問，雪庭（雪庭禪師）不再談論少林寺的春天。』 上堂說法。孤峰絕頂，靈松高聳于千尋之上；萬里江湖，皓月光輝照耀于碧空之中。正當這個時候，野鶴無處落腳，游魚無處藏身。眼睛稍微一動，就隔著十萬八千里。稍微一思議，就與家鄉阻隔。香山我今天已經是開眼溺床（比喻衰老無用），你們各位切莫夢中說夢。 上堂說法。歸源之性沒有二致，方便之門卻有很多。只要明白了歸源之性，何愁沒有方便之門？各位想要領會歸源之性嗎？把露柱拿來當木勺用，旁人不肯，任憑他去。想要領會方便之門嗎？把木勺拿來當露柱用，撐天拄地也相宜。那麼，不落入方便門的一句話該怎麼說？三十年後莫說我。'
【English Translation】 English version: Peak made a gesture of holding up a flower. The master said at parting, 'It is so, but still unable to eat grass.' Then he met Practitioner Gan Zhi who was receiving guests. A monk said, 'It is not easy for the practitioner to receive guests.' Zhi said, 'It's like feeding a donkey or a horse.' Ming An said, 'Also know that the practitioner often walks this road.' The master said at parting, 'Next year I will buy a straight robe (monk's robe) for the practitioner.' A monk asked, 'What was Niu Tou (Niu Tou Farong, disciple of the Fourth Patriarch Daoxin of Zen Buddhism) like before he met the Fourth Patriarch (Fourth Patriarch Daoxin)?' The master said, 'Golden chrysanthemums have just opened, and bees are competing to gather honey.' The monk asked, 'What was he like after he met him?' The master said, 'The seedlings are withered, the flowers have faded, and there is nothing to rely on.' He passed away in the spring of the Xuanhe year of Ji Hai, and his whole body was buried in a pagoda south of Hongshan. Zen Master Kumu Facheng of Jingyin Temple in Tokyo A native of Chongde, Jiaxing (his life story is unknown). During the Dharma talk, he said, 'The lantern suddenly laughs, ha ha ha, why is the dew pillar (stone pillar) also pregnant? A white-haired old woman was born at dawn, and she is still wandering and not returning. This nemesis, please come back! Yellow flowers and green bamboos, for whom are they planted sooner or later?' During the Dharma talk. Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism) only said one sentence after facing the wall for nine years, and until now, all places are quoting it incorrectly. Do you want to avoid quoting it incorrectly? Xiangshan (Zen Master Facheng's self-proclaimed name) will give you another example: Dalong Mountain is high, Xiaolong Mountain is low, and Xiangshan is in the middle, which is just right. Having said that, can it still be avoided? After a long time, he said, 'The Congling Mountains (Pamir Plateau) stopped asking about Xiong'er Mountain (mountain name), and Xueting (Zen Master Xueting) no longer talked about the spring of Shaolin Temple.' During the Dharma talk. On the isolated peak, the spiritual pine soars above thousands of feet; in the vast rivers and lakes, the bright moon shines in the blue sky. At this moment, wild cranes have nowhere to land, and swimming fish have nowhere to hide. A slight movement of the eyes is separated by one hundred and eight thousand miles. A slight thought is separated from the hometown. I, Xiangshan, am already opening my eyes and drowning in bed (a metaphor for being old and useless) today, and all of you must not talk about dreams in dreams. During the Dharma talk. The nature of returning to the source is the same, but there are many expedient means. As long as you understand the nature of returning to the source, why worry about not having expedient means? Do you want to understand the nature of returning to the source? Take the dew pillar and use it as a wooden spoon, and others will not allow it, let him go. Do you want to understand the expedient means? Take the wooden spoon and use it as a dew pillar, which is suitable for supporting the sky and the earth. So, how should a sentence that does not fall into the expedient means be said? Don't talk about me thirty years later.'
教錯舉。 上堂。知有佛祖向上事。方有說話分。諸禪德。且道那個是佛祖向上事。有個人家兒子。六根不具。七識不全。是不闡提。無佛種性。逢佛殺佛。逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人么。良久。曰。對面不仙陀。睡多饒寐語。
鄧州招提元易禪師
潼川銅山稅氏子。大觀四年。出住招提。凡十更名剎。 上堂曰。十方同聚會。個個學無為。此是選佛場。心空及第歸。大眾。只如聞見覺知。未嘗有間。作么生說個心空底道理。莫是見而不見。聞而不聞。為之心空耶。錯。莫是忘機息慮。萬法俱捐。銷能所以入玄宗。泯性相而歸法界。為之心空耶。錯。恁么也不得。不恁么也不得。恁么不恁么總不得。未審畢竟作么生。還會么。良久。曰。若寔無為無不為。天堂地獄常相隨。三尺杖子攪黃河。八臂那吒冷眼窺。無限魚龍盡奔走。捉得循河三腳龜。脫取殼。鐵錐錐。吉兇之兆便分輝。借問東村白頭老。吉兇未兆若何為。休休休。古往今來春復秋。白日騰騰隨分過。更嫌何處不風流。咄。 上堂。今朝四月初一。衲僧雙眼如漆。顧著露柱燈籠。平地一聲霹靂。驚起金剛出戶。半夜荒村失路。天明卻到門前。眼耳鼻中塵土。大眾。只如金剛眼睛爍破四天下。為甚迷卻路頭。還會么。為憐風
【現代漢語翻譯】 現代漢語譯本： 教錯舉禪師上堂說法：如果真正領悟了佛祖之上的境界，才能有所說法。各位禪師，那麼，什麼是佛祖之上的境界呢？有一個人家的兒子，六根不全，七識也不完整，不是斷善根的人（闡提，icchantika），也沒有佛的種性。遇到佛就殺佛，遇到祖師就殺祖師。天堂不收留他，地獄也無法接納他。各位，你們認識這個人嗎？（停頓良久）說：面對面也認不出來。（仙陀，cantha，指被處決的人）只是因為睡得太多，說了很多夢話。
鄧州招提寺的元易禪師 潼川銅山人稅氏之子。大觀四年，擔任招提寺住持。總共住持過十座有名的寺廟。上堂說法：十方大眾聚集在一起，個個學習無為的法門。這裡是選佛的場所，心空的人才能及第而歸。各位，就像聞見覺知，從來沒有間斷過，要怎樣才能說心空的道理呢？莫非是看見卻像沒看見，聽見卻像沒聽見，就叫做心空嗎？錯了。莫非是忘卻機心，停止思慮，萬法都拋棄，消除能所的對立而進入玄妙的境界，泯滅自性和現象而回歸法界，就叫做心空嗎？錯了。這樣也不對，那樣也不對，這樣那樣都不對。不知道究竟應該怎樣做？你們明白嗎？（停頓良久）說：如果真正做到無為而無不為，天堂和地獄常常相隨。用三尺長的棍子攪動黃河，八臂那吒（Nata）在一旁冷眼旁觀。無數的魚龍都驚慌逃竄，捉到一隻在河邊爬行的三腳烏龜。脫掉它的殼，用鐵錐來錐它。吉兇的預兆立刻就顯現出來。請問東村的白頭老翁，在吉兇的預兆還沒有顯現的時候，應該怎麼做呢？算了吧，算了吧，從古至今，春去秋來。白天悠閒自在地度過，還嫌哪裡不夠風流嗎？咄！（呵斥一聲）上堂說法：今天四月初一，僧人的雙眼像漆一樣黑。看著露柱和燈籠，平地上響起一聲霹靂。驚醒了金剛（Vajra）走出家門，半夜在荒村迷失了道路。天亮后卻又回到了門前，眼耳鼻中沾滿了塵土。各位，就像金剛的眼睛能夠照破整個世界，為什麼還會迷路呢？你們明白嗎？因為憐惜風
【English Translation】 English version: Chan Master Jiao Cuo's Dharma talk: Only by truly understanding the realm beyond the Buddhas and Patriarchs can one have something to say. Fellow Chan practitioners, what is the realm beyond the Buddhas and Patriarchs? There is a son of a family, whose six senses are incomplete, and whose seven consciousnesses are not whole, who is not an icchantika (one who has severed their roots of goodness), and who has no Buddha-nature. He kills the Buddha when he meets the Buddha, and kills the Patriarch when he meets the Patriarch. Heaven will not accept him, and hell has no way to contain him. Do you all recognize this person? (A long pause) He said: You wouldn't recognize him even if he was right in front of you. (cantha, refers to an executed person) It's just because he sleeps too much and talks a lot in his sleep.
Chan Master Yuan Yi of Zhaoti Temple in Dengzhou A son of the Shui family from Tongchuan Tongshan. In the fourth year of Daguan, he became the abbot of Zhaoti Temple. He served as abbot in a total of ten famous temples. He gave a Dharma talk, saying: The ten directions gather together, and everyone learns the Dharma of non-action. This is the place to select Buddhas, and those whose minds are empty will pass the exam and return. Everyone, just like seeing, hearing, and knowing, which have never been interrupted, how can we talk about the principle of emptiness of mind? Could it be that seeing but like not seeing, hearing but like not hearing, is called emptiness of mind? Wrong. Could it be that forgetting scheming thoughts, stopping deliberation, abandoning all dharmas, eliminating the opposition of subject and object to enter the mysterious realm, and obliterating self-nature and phenomena to return to the Dharmadhatu, is called emptiness of mind? Wrong. This is not right, and that is not right, neither this nor that is right. I don't know what to do after all? Do you understand? (A long pause) He said: If you truly achieve non-action and yet there is nothing that is not done, heaven and hell often follow each other. Stir the Yellow River with a three-foot staff, and Nata (Nata) with eight arms watches coldly from the side. Countless fish and dragons are frightened and flee, catching a three-legged turtle crawling by the river. Take off its shell and pierce it with an iron awl. The omens of good and bad will immediately appear. May I ask the old white-haired man in the east village, what should be done when the omens of good and bad have not yet appeared? Stop, stop, from ancient times to the present, spring goes and autumn comes. Pass the day leisurely, and still complain that there is not enough romance anywhere? Du! (A shout) He gave a Dharma talk, saying: Today is the first day of the fourth month, and the monks' eyes are as black as lacquer. Looking at the exposed pillar and the lantern, a thunderclap sounds on the flat ground. It awakens Vajra (Vajra) to leave his house, and he gets lost in a desolate village in the middle of the night. But at dawn, he returns to the front of the door, and his eyes, ears, and nose are covered with dust. Everyone, just like Vajra's eyes can illuminate the entire world, why does he still get lost? Do you understand? Because he pities the wind
月好。忘卻故園春。 上堂。皓月當空。澄潭無影。紫微轉處夕陽輝。綵鳳歸時天欲曉。碧霄云外。石筍橫空。淥水波中。泥牛駕浪。懷胎玉兔。曉過西岑。抱子金雞。夜棲東嶺。於斯明得。始知夜明簾外。別是家風。空王殿中。聖凡絕跡。且道作么生是夜明簾外事。還委悉么。正值秋風來入戶。一聲砧杵落誰家。 上堂。舉。雪峰示眾云。盡大地撮來如粟米粒大。拋向面前。漆桶不會。打鼓普請看。大眾。雪峰恁么說話。還有出身處也無。若道有。為甚麼大千法界在一粒之中。若道無。是甚麼人打鼓普請看。若也會得。不用周遮。其或未然。聽取一頌。撥動乾坤步轉移。南觀北斗有誰知。金烏暮向西山急。曉逐扶桑半夜飛。 僧問。古者道。迥絕無人處。聚頭相共舉。既是迥絕無人處。是誰相共舉。曰。青山與白雲。云。只如青山白雲。還知有也無。曰。若知有。即有人也。云。未審是甚麼人證明。曰。白雲與青山。云。莫便是和尚為人處么。曰。莫錯認。 問。古鏡未磨時如何。曰。精靈皺眉。云。磨后如何。曰。波斯彈指。云。為甚麼如此。曰。好事不出門。紹興丁巳七月二十五日。索筆書偈。安然坐寂。火后。收設利。搭于學射山壽山。壽八十五。
長安天寧大用齊璉禪師
上堂曰。清虛之理。
【現代漢語翻譯】 現代漢語譯本： 月色真好。忘卻了故鄉的春色。 （禪師）升座說法。明亮的月亮懸掛在空中，清澈的潭水沒有倒影。紫微星轉動的地方，還輝映著夕陽的光輝；綵鳳歸來的時候，天將要破曉。碧霄云外，石筍橫空矗立；清澈的水波中，泥牛駕馭著波浪。懷胎的玉兔，清晨經過西邊的山嶺；抱著幼崽的金雞，夜晚棲息在東邊的山嶺。如果能在此處領悟，才知道夜明簾外，別有一番家風。空王殿中，聖人與凡人都沒有軌跡。那麼，如何理解夜明簾外的事呢？你們明白了嗎？正值秋風吹進門戶，一聲搗衣的砧杵聲落在誰家？ （禪師）升座說法。引用雪峰禪師開示說：『將整個大地撮起來，像粟米粒那麼大，拋向你們面前。如果你們這些漆桶般的傢伙不會，就打鼓通知大家來看。』各位，雪峰禪師這樣說話，還有出路嗎？如果說有，為什麼大千世界都在一粒粟米之中？如果說沒有，是誰在打鼓通知大家來看？如果你們領會了，就不用多費口舌。如果還沒有領會，就聽我一首偈頌：撥動乾坤，腳步轉移，向南觀看北斗星，有誰知道？太陽傍晚急著向西山落下，拂曉追逐扶桑，半夜飛馳。 有僧人問：古人說：『在絕對沒有人的地方，大家聚在一起共同舉揚。』既然是絕對沒有人的地方，是誰在一起共同舉揚呢？（禪師）回答說：『青山與白雲。』僧人說：『那麼青山白雲，還知道有這件事嗎？』（禪師）回答說：『如果知道有，那就是有人了。』僧人說：『不知道是誰來證明這件事呢？』（禪師）回答說：『白雲與青山。』僧人說：『莫非這就是和尚您為人處世的地方嗎？』（禪師）回答說：『不要錯認。』 有僧人問：古鏡未曾打磨的時候怎麼樣？（禪師）回答說：『精靈皺著眉頭。』僧人說：『打磨之後怎麼樣？』（禪師）回答說：『波斯人彈指。』僧人說：『為什麼這樣說？』（禪師）回答說：『好事不出門。』紹興丁巳年七月二十五日，（禪師）索要筆墨書寫偈語，安然坐化圓寂。火化后，收集舍利子，安放在學射山的壽山上。享年八十五歲。 長安天寧大用齊璉禪師 （禪師）升座說法：清虛的道理。
【English Translation】 English version: The moon is beautiful. Forgetting the spring of my old home. (The Chan master) ascends the Dharma seat. The bright moon hangs in the sky, and the clear pool has no reflection. Where Zǐwēi (Purple Palace star, symbolizing the emperor) revolves, the glow of the setting sun still shines; when the colorful phoenix returns, the sky is about to dawn. Beyond the blue sky, stone pillars stand horizontally; in the clear water waves, a mud cow rides the waves. The jade rabbit carrying a fetus passes the western ridge in the morning; the golden rooster holding its chicks roosts on the eastern ridge at night. If you can understand this, you will know that beyond the night-illuminating curtain, there is a different family tradition. In the Kongwang (Empty King) Hall, there are no traces of saints or ordinary people. So, how do you understand the matter beyond the night-illuminating curtain? Do you understand? It is just when the autumn wind enters the door, the sound of a pestle falling on a mortar echoes in whose home? (The Chan master) ascends the Dharma seat. Quoting Zen Master Xuěfēng's (Snow Peak) instruction: 'Gather the entire earth, as small as a grain of millet, and throw it in front of you. If you lacquer buckets don't understand, beat the drum to notify everyone to come and see.' Everyone, does Zen Master Xuěfēng's (Snow Peak) words have a way out? If you say yes, why is the entire universe within a grain of millet? If you say no, who is beating the drum to notify everyone to come and see? If you understand, there is no need for further explanation. If you haven't understood, listen to my verse: Stirring the universe, shifting steps, looking south at the Big Dipper, who knows? The sun hurries to set in the western mountains in the evening, chasing Fusang (mythical tree in the east where the sun rises) at dawn, flying in the middle of the night. A monk asked: The ancients said: 'In a place where there is absolutely no one, everyone gathers together to raise it.' Since it is a place where there is absolutely no one, who is gathering together to raise it? (The Chan master) replied: 'Green mountains and white clouds.' The monk said: 'Then do the green mountains and white clouds know about this matter?' (The Chan master) replied: 'If they know, then there is someone.' The monk said: 'I don't know who is proving this matter?' (The Chan master) replied: 'White clouds and green mountains.' The monk said: 'Could this be the place where the monk acts in the world?' (The Chan master) replied: 'Don't misunderstand.' A monk asked: What is it like when an ancient mirror has not been polished? (The Chan master) replied: 'The spirit frowns.' The monk said: 'What is it like after polishing?' (The Chan master) replied: 'A Persian snaps his fingers.' The monk said: 'Why do you say that?' (The Chan master) replied: 'Good things don't go out the door.' On the 25th day of the seventh month of the Dīngsì year of Shàoxīng (era name), (the Chan master) asked for pen and ink to write a verse, and peacefully passed away in meditation. After cremation, the relics were collected and placed on Mount Shòushān (Longevity Mountain) of Xuéshè (Learning Archery) Mountain. He lived to be eighty-five years old. Chan Master Qí Lián (Even) of Dàyòng (Great Use) of Tiānníng (Heavenly Peace) Temple in Cháng'ān (Eternal Peace) (The Chan master) ascends the Dharma seat: The principle of pure emptiness.
佛祖同歸。畢竟無身。聖凡一體。理則如是。滿目森羅事作么生。纖塵絕際。渠儂有眼。豈在旁窺。官不容針。私通車馬。若到恁么出地。始可隨機受用。信手拈來。妙應無妨。當風玄路。直得金針錦縫。線腳不彰。玉殿寶階。珠簾未卷。正當此時。且道是甚麼人境界。古渡秋風寒颯颯。蘆華紅蓼滿江灣。
潼川府梅山己禪師
僧問。如何是法身邊事。曰。枯木糝華不犯春。云。如何是法身向上事。曰。石女不妝眉。
東京凈因自覺禪師
青州人。族王氏。幼以儒業見知于司馬溫公。留門下十餘年。事高尚。而無意功名。一旦落髮。從芙蓉游。履踐精密。契悟超絕。崇寧四年。出住大乘。
徽宗皇帝聞其名。 詔居凈因。 上堂曰。祖師西來。特唱此事。自是諸人不肯委悉。向外馳求。投赤水以尋珠。詣荊山而覓玉。殊不知從門入者。不見家珍。認影迷頭。豈非大錯。直得宗門提唱。體寂無依。念異不生。古今無間。森羅萬象。觸目家風。鳥道遼空。不妨舉步。金雞報曉。丹鳳翱翔。玉樹華開。枯枝結子。只有太陽門下。日日三秋。明月堂前。時時九夏。要會么。無影樹垂寒澗月。海潮東注斗移西。 上堂。召大眾曰。還會么。佛也不信。祖也不信。只個自己猶是冤家。豈況自余有甚
【現代漢語翻譯】 現代漢語譯本： 佛祖與萬物最終歸於一處。畢竟沒有獨立的個體存在。聖人與凡人本為一體，這是真理的原則。這滿眼繁雜的世界又是怎麼回事呢？當一絲塵埃都不存在的時候，它就有了眼睛。難道它會在旁邊窺視嗎？官府不容許針，私下卻能通行車馬。如果能到達這種境地，就可以隨機應變地去運用，信手拈來，巧妙地應對，不會有任何妨礙。當風吹過玄妙的道路，就像用金針在錦緞上縫紉，連線腳都看不出來。在玉殿寶階之上，珠簾還沒有捲起的時候，正當此時，且說這是什麼人的境界？古老的渡口，秋風寒冷蕭瑟，蘆葦花和紅蓼開滿了江灣。
潼川府梅山己禪師 有僧人問：『什麼是法身（Dharmakaya，佛的法性之身）邊的事情？』 禪師回答：『枯木開花，不違背春天的規律。』 僧人又問：『什麼是法身向上（超越法身）的事情？』 禪師回答：『石女（沒有生育能力的女子）不用梳妝打扮。』
東京凈因自覺禪師 青州人，姓王。年幼時因儒學而被司馬溫公賞識，留在門下十餘年。他品行高尚，卻無意于功名。一旦剃度出家，就跟隨芙蓉道楷禪師修行，行為嚴謹，領悟超凡。崇寧四年，開始住持大乘寺。
徽宗皇帝聽說了他的名聲，下詔讓他住在凈因寺。禪師上堂說法：『祖師（Bodhidharma，菩提達摩）西來，特別宣揚這件事，只是人們不肯詳細瞭解，向外馳求，如同到赤水去尋找珍珠，到荊山去尋找玉石。殊不知從門進入的人，卻看不到家裡的珍寶，認影子為頭，豈不是大錯特錯？』 宗門提倡，身體寂靜無所依靠，念頭差異不產生，古今沒有間隔，森羅萬象，觸目都是家風。鳥道遼闊空曠，不妨舉步前行。金雞報曉，丹鳳翱翔，玉樹開花，枯枝結果。只有太陽門下，日日都是秋天；明月堂前，時時都是夏天。想要領會嗎？無影樹垂掛著寒冷的澗月，海潮向東流去，斗星也移向西邊。』 禪師上堂，召集大眾說：『你們會了嗎？佛也不相信，祖師也不相信，只有自己還是冤家，更何況其餘的呢？』
【English Translation】 English version: Buddhas and all things ultimately return to the same place. Ultimately, there is no independent individual existence. Saints and mortals are inherently one, and this is the principle of truth. What about this complex world before our eyes? When not a single speck of dust exists, it has eyes. Would it be peeking from the side? The government does not allow needles, but privately allows carriages and horses to pass through. If one can reach this state, one can adapt and apply it at will, picking it up effortlessly, responding skillfully, without any hindrance. When the wind blows through the mysterious path, it is like sewing with a golden needle on brocade, without even seeing the stitches. On the jade palace and precious steps, when the pearl curtain has not yet been rolled up, at this very moment, let's say, what is the realm of this person? At the ancient ferry, the autumn wind is cold and bleak, and reed flowers and red smartweed fill the river bay.
Chan Master Yi of Meishan, Tongchuan Prefecture A monk asked: 'What are the affairs surrounding the Dharmakaya (the Dharma body of the Buddha)?' The Chan master replied: 'A withered tree blooms without violating the laws of spring.' The monk asked again: 'What are the affairs of going beyond the Dharmakaya?' The Chan master replied: 'A stone woman (a woman without the ability to bear children) does not need to put on makeup.'
Chan Master Zijue of Jingyin Temple, Tokyo He was from Qingzhou, with the surname Wang. In his youth, he was appreciated by Sima Wengong for his Confucian studies and stayed under his tutelage for more than ten years. He had noble character but no intention of pursuing fame and fortune. Once he shaved his head and became a monk, he followed Chan Master Furong Daokai, practicing diligently and attaining extraordinary enlightenment. In the fourth year of Chongning, he began to preside over Dacheng Temple.
Emperor Huizong heard of his reputation and issued an edict for him to reside at Jingyin Temple. The Chan master ascended the hall and said: 'The Patriarch (Bodhidharma) came from the West, especially proclaiming this matter, but people are unwilling to understand it in detail, seeking outwards, like going to Chishui to find pearls, and going to Jingshan to find jade. Little do they know that those who enter through the door do not see the treasures of their own home, mistaking the shadow for the head, is this not a great mistake?' The Chan school advocates that the body is still and without reliance, that differences in thoughts do not arise, that there is no separation between ancient and present, that all phenomena are the family style before one's eyes. The bird path is vast and empty, it does not hinder taking steps forward. The golden rooster crows at dawn, the phoenix soars, the jade tree blooms, and the withered branches bear fruit. Only under the sun gate is it autumn every day; in front of the bright moon hall, it is summer all the time. Do you want to understand? The shadowless tree hangs the cold stream moon, the sea tide flows eastward, and the Big Dipper also moves westward.' The Chan master ascended the hall and summoned the assembly, saying: 'Do you understand? I don't believe in the Buddha, I don't believe in the Patriarch, only oneself is still an enemy, let alone anything else?'
么信處。大眾。且道為甚麼不信。不信。不信。不見道。事莫等閑信。人須悠久看。 僧問。猊座既登於此日。請師一句定乾坤。曰。大旱連天三尺雨。驚人平地一聲雷。云。知師久韞囊中寶。今日當場略借看。曰。木馬踏開云外路。泥牛耕盡海中田。云。只這訊息今知已。何須更問洞中天。曰。未到潼關即便休。 問。如何是佛法大意。曰。有問不當頭。箇中無說路。云。學人不會。乞師再指。曰。空劫那邊開得口。石人也解皺雙眉。
福州普賢善秀禪師
僧問。如何是正中偏。曰。龍鳴初夜后。虎嘯五更前。云。如何是偏中正。曰。輕煙籠皓月。薄霧鎖寒巖。云。如何是正中來。曰。松瘁何曾老。華開滿未萠。云。如何是兼中至。曰。猿啼音莫辨。鶴唳響難明。云。如何是兼中到。曰。撥開云外路。脫去月明前。
襄陽府鹿門法燈禪師
成都華陽人。族劉氏。少依大慈寶范為僧。卑聽華嚴。得其要。棄謁芙蓉。容見。乃問。如何是空劫已前自己。師于言下心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。蓉拊而印之。后開法鹿門。 上堂。召大眾曰。耳底泉聲。眼前山色。檐頭雨滴。籬畔黃華。嗈嗈新雁唳南云。片片亭梧紅滿地。恁么指示。大小分明。本色底人便須薦取。雖然
【現代漢語翻譯】 現代漢語譯本： 什麼憑據相信？各位。且說為什麼不相信。不信。不信。沒聽過嗎？事情不要隨便相信，人要長久觀察。有僧人問：『猊座（lion throne，指禪師的座位）既然今天登上了，請老師用一句話來定乾坤。』 禪師說：『大旱連天下了三尺雨，如同平地一聲雷，令人震驚。』 僧人說：『知道老師您長期蘊藏著囊中珍寶，今天請您稍微借出來看看。』 禪師說：『木馬踏開了云外的道路，泥牛耕盡了海中的田。』 僧人說：『僅僅這個訊息現在我已經知道了，何須再問洞中的天？』 禪師說：『沒到潼關就休息吧。』 有人問：『如何是佛法大意？』 禪師說：『提問不得要領，其中沒有說話的路。』 僧人說：『學人不會，請老師再次指點。』 禪師說：『空劫（kalpa，佛教時間概念，指極長的時間）那邊開了口，石人也會皺眉頭。』
福州普賢善秀禪師
有僧人問：『如何是正中偏？』 禪師說：『龍鳴初夜后，虎嘯五更前。』 僧人說：『如何是偏中正？』 禪師說：『輕煙籠罩著皓月，薄霧鎖住了寒冷的巖石。』 僧人說：『如何是正中來？』 禪師說：『松樹即使枯萎也未曾老去，花開滿了卻還未萌芽。』 僧人說：『如何是兼中至？』 禪師說：『猿猴啼叫聲音難以分辨，仙鶴鳴叫聲響難以明瞭。』 僧人說：『如何是兼中到？』 禪師說：『撥開云外的道路，脫離月亮照耀之前。』
襄陽府鹿門法燈禪師
成都華陽人。姓劉。年少時依從大慈寶范為僧，認真聽講《華嚴經》，領會了其中的要義。後來去拜訪芙蓉道楷禪師，道楷禪師接見了他，問道：『如何是空劫（kalpa，佛教時間概念，指極長的時間）以前的自己？』 法燈禪師在道楷禪師的問話下，心跡完全泯滅，從容地進言說：『靈然一句超群像，迥出三乘不假修。』 道楷禪師撫摸著他，印可了他的見解。後來在鹿門開創道場。禪師上堂說法，召集大眾說：『耳邊的泉水聲，眼前的山色，屋檐上的雨滴，籬笆邊的黃花，嗈嗈叫著的新雁飛向南方的天空，片片梧桐樹葉紅遍大地。』 這樣指示，大小都分明。本來面目的人就應該領會。即使這樣。
【English Translation】 English version: What evidence is there to believe? Everyone. And why not believe? Don't believe. Don't believe. Haven't you heard it said? Don't casually believe things. People must be observed for a long time. A monk asked: 'Since the lion throne (referring to the Zen master's seat) has been ascended today, please, teacher, use a sentence to settle the universe.' The Zen master said: 'After a long drought, three feet of rain falls, like a thunderclap on flat ground, shocking people.' The monk said: 'I know that you, teacher, have long treasured the treasures in your bag. Today, please lend them out for a look.' The Zen master said: 'The wooden horse has opened the road outside the clouds, and the mud ox has plowed all the fields in the sea.' The monk said: 'I already know this news now, why ask about the sky in the cave?' The Zen master said: 'Rest even before reaching Tongguan.' Someone asked: 'What is the great meaning of the Buddha Dharma?' The Zen master said: 'The question is not to the point, there is no way to speak in it.' The monk said: 'The student does not understand, please teacher, point it out again.' The Zen master said: 'If you open your mouth on the other side of the kalpa (kalpa, a Buddhist concept of time, referring to an extremely long time), even a stone man will frown.'
Zen Master Puxian Shanxiu of Fuzhou
A monk asked: 'What is the bias within the correct?' The Zen master said: 'The dragon cries after the first night, the tiger roars before the fifth watch.' The monk said: 'What is the correctness within the bias?' The Zen master said: 'Light smoke covers the bright moon, and thin mist locks the cold rocks.' The monk said: 'What is coming from the correct?' The Zen master said: 'The pine tree has never aged even when withered, and the flowers are full but have not yet sprouted.' The monk said: 'What is arriving in the combined?' The Zen master said: 'The sound of the ape's cry is difficult to distinguish, and the sound of the crane's cry is difficult to understand.' The monk said: 'What is arriving in the combined?' The Zen master said: 'Open the road outside the clouds, and get rid of it before the moon shines.'
Zen Master Faden of Lumen in Xiangyang Prefecture
He was from Huayang, Chengdu. His surname was Liu. In his youth, he became a monk under Daci Baofan, and listened carefully to the Avatamsaka Sutra, grasping its essentials. Later, he visited Zen Master Furong Daokai, who received him and asked: 'What is the self before the kalpa (kalpa, a Buddhist concept of time, referring to an extremely long time)?' Under Zen Master Daokai's question, Zen Master Faden's mind and traces were completely extinguished, and he calmly said: 'The spiritual sentence surpasses all phenomena, standing out from the Three Vehicles without the need for cultivation.' Zen Master Daokai stroked him and approved of his views. Later, he founded a monastery in Lumen. The Zen master ascended the hall to preach, summoning the masses and saying: 'The sound of the spring water in the ears, the mountain scenery in front of the eyes, the raindrops on the eaves, the yellow flowers by the fence, the new geese calling and flying to the southern sky, the paulownia leaves turning red all over the ground.' Such instructions are clear to both big and small. People with their original face should understand. Even so.
如是。猶落聲色邊事。只如不落聲色一句作么生道。還會么。露柱燈籠常對語。夜深拈轉太虛空。 僧問。西天解夏。以蠟人為驗。未審鹿門以何為驗。曰。雨來山色暗。云出洞中明。 問。虛玄不犯。寶鑑光寒時如何。曰。掘地深埋。問。 如何是逍遙物外底人。曰。遍身紅爛。不可扶持。
西京天寧禧誧禪師
蔡之西平人。族宋氏。齠齔辭親。師開元繼平。熙寧六年。中經選。下發受具。初游講聚。洞究入微。學徒宗之。一日罷講。浮食方外。僅二十年。始蒙記于芙蓉。自振法天寧。繼徙韶山．觀音．丹霞。 上堂曰。韶山近日沒巴鼻。眼裡聞聲鼻嘗味。有時一覺到天明。不在床上不落地。大眾。且道在甚麼處。諸人於斯下得一轉語。非唯救得韶山。亦乃不辜行腳。其或未然。三級浪高魚化龍。癡人猶戽夜塘水。 上堂。拈起拄杖曰。混然無內外。和融上下平。喚作清凈法身。以拄杖橫按曰。天臺楖栗木。南嶽萬年藤。喚作圓滿報身。卓拄杖一下。曰。敲空作響。擊木無聲。喚作千百億化身。遂倚拄杖曰。三名一體。座主家風。靠在虛堂。俗流見解。總不恁么。如何商量。擲下拄杖。曰。驚起木雞啼子夜。能教芻狗吠天明。 僧問。如何是君。曰。宇宙無雙日。乾坤只一人。云。如何是臣。曰。德分
【現代漢語翻譯】 如是。猶如落在聲色邊際的事情。只是『不落聲色』這句話該怎麼說？會明白嗎？露柱和燈籠常常相對說話，夜深時翻轉整個太虛空。 有僧人問：『西天解夏（Vassa，雨季安居結束），以蠟人為驗證，不知道鹿門以什麼為驗證？』 禪師回答：『下雨時山色昏暗，雲霧升起時洞中明亮。』 有僧人問：『虛玄不犯，寶鑑光寒時如何？』 禪師回答：『掘地深埋。』 有僧人問：『如何是逍遙於物外的人？』 禪師回答：『遍身紅爛，不可扶持。』
西京天寧禧誧禪師
是蔡州西平人，姓宋。年幼時告別父母，師從開元繼平。熙寧六年，通過科舉選拔，剃度受戒。最初遊學于講經之處，深入研究精微之處，學徒們都尊崇他。一天停止講經，漂浮於世俗之外，將近二十年，才被芙蓉道楷禪師所認可，從此在天寧寺弘揚佛法，後來遷到韶山、觀音寺、丹霞山。 禪師上堂說法：『韶山近日沒有把柄可抓，眼睛裡聽到聲音，鼻子嚐到味道。有時一覺睡到天亮，不在床上也不在地上。』 『大眾，且說這在什麼地方？諸位如果能在這裡說出一句轉語，不僅能救得了韶山，也不會辜負了行腳參訪。如果不能這樣，三級浪高魚化龍，癡人還在夜裡用水車舀水。』 禪師上堂，拿起拄杖說：『混然一體沒有內外，和諧融合上下平等。』如果把它叫做清凈法身，就用拄杖橫著按住它，說：『這是天臺山的楖栗木，南嶽山的萬年藤。』如果把它叫做圓滿報身，就用拄杖敲一下，說：『敲擊虛空發出響聲，敲擊木頭沒有聲音。』如果把它叫做千百億化身，於是靠著拄杖說：『三名一體，這是座主家的家風。』 『依靠在空虛的堂上，這是世俗的見解。總不是這樣，該如何商量？』 擲下拄杖，說：『驚醒了木雞在半夜啼叫，能讓草扎的狗對著天空吠叫。』 有僧人問：『如何是君？』 禪師回答：『宇宙間沒有第二個太陽，天地間只有一個人。』 僧人問：『如何是臣？』 禪師回答：『德行有分別。』
【English Translation】 So it is. It's like falling into matters of sound and form. Just how should one speak of 'not falling into sound and form'? Do you understand? The pillar and the lantern often converse; in the deep of night, they turn over the entire great void. A monk asked: 'In the Western Heaven, the end of Vassa (rain retreat) is verified with a wax figure. I don't know what Lumen uses for verification?' The Zen master replied: 'When it rains, the mountain color darkens; when clouds emerge, the cave brightens.' A monk asked: 'When emptiness and mystery are not violated, what is it like when the light of the precious mirror is cold?' The Zen master replied: 'Bury it deep in the ground.' A monk asked: 'What is a person who roams freely beyond things?' The Zen master replied: 'Covered in red sores, impossible to support.'
Zen Master Xi Bu of Tianning Temple in Xijing
He was from Xiping in Cai Prefecture, with the surname Song. He bid farewell to his parents at a young age and studied under Kaiyuan Jiping. In the sixth year of the Xining era, he passed the selection and was tonsured and received the precepts. Initially, he traveled to places where sutras were lectured, deeply investigating the subtle points, and students revered him. One day, he stopped lecturing and floated outside the mundane world for nearly twenty years before being recognized by Furong Daokai. From then on, he propagated the Dharma at Tianning Temple, later moving to Shaoshan, Guanyin Temple, and Danxia Mountain. The Zen master ascended the hall and said: 'Shaoshan has no handle to grasp these days; the eyes hear sounds, and the nose tastes flavors. Sometimes, one sleeps until dawn, neither on the bed nor on the ground.' 'Everyone, tell me, where is this? If you can utter a turning phrase here, you will not only save Shaoshan but also not betray your pilgrimage. If not, the three-tiered waves are high, and the fish transforms into a dragon; a foolish person still scoops water from the night pond.' The Zen master ascended the hall, picked up his staff, and said: 'Completely one, without inside or outside, harmoniously blended, above and below are equal.' If you call it the pure Dharma body, then press it down horizontally with the staff, saying: 'This is the Zhelimu wood from Mount Tiantai, the ten-thousand-year vine from Mount Nan.' If you call it the complete reward body, then strike it once with the staff, saying: 'Striking the void makes a sound, striking wood makes no sound.' If you call it the billions of transformation bodies, then lean on the staff, saying: 'Three names, one body, this is the family style of the lecturer.' 'Relying on the empty hall is a worldly view. It's not always like this; how should we discuss it?' He threw down the staff and said: 'Awakening the wooden rooster to crow at midnight, able to make the straw dog bark at the sky.' A monk asked: 'What is the sovereign?' The Zen master replied: 'In the universe, there is no second sun; in heaven and earth, there is only one person.' The monk asked: 'What is the minister?' The Zen master replied: 'Virtue is divided.'
明主化。道契物情機。云。如何是臣向君。曰。赤心歸舜日。盡節報堯天。云。如何是君視臣。曰。玄眸凝不瞬。妙體鑒旁來。云。如何是君臣合。曰。帳符尊賤隔。潛信往來通。政和五年九月四日。忽召主事。令以楮囊分而為四。眾僧．童行．常住．津送各一。既而復曰。丹霞有個公案。從來推倒扶起。今朝普示諸人。且道是個甚底。顧視左右曰。會么。云。不會。師曰。偉哉大丈夫。不會末後句。遂就寢右脅而化。壽五十九。夏三十九。
隆興府泐潭闡提惟照禪師
簡之陽安人。族李氏。幼超邁而惡俗。一日。授書至性相近也。習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即去家。趨成都。師鹿苑清泰。年十九。剃染登具。泰嘗令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方。謁芙蓉于大洪。嘗夜坐閣道。適風雪震薄。聞警盜者傳呼過之。隨有所得。辭去。大觀中。芙蓉嬰難。師自三吳欲趨沂水。僕伕迷道。師舉杖擊之。忽大悟。歡曰。是地非鰲山也耶。比至沂。芙蓉望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上。累年智證成就。出領招提。遷甘露．三祖。宣和壬寅。 詔補圓通。棄去。復居泐潭。 上堂曰。古佛道。我初成正覺。親見大地眾
【現代漢語翻譯】 現代漢語譯本： 明主化：道與萬物的情感和機理相契合。
問：什麼是臣子對待君主應有的態度？ 答：赤誠之心歸向舜帝的時代，竭盡忠誠報效堯帝的恩情。
問：什麼是君主看待臣子應有的態度？ 答：深邃的目光專注而不轉移，卓越的智慧明察四方。
問：什麼是君主和臣子之間和諧的關係？ 答：即使有代表尊卑的憑證分隔，私下的信任和溝通仍然暢通無阻。
政和五年九月四日，忽然召集主事，命令用楮紙袋分成四份，分別給予眾僧（所有僧人）、童行（未成年沙彌）、常住（寺院的固定財產）、津送（路費）。之後又說：『丹霞（指丹霞禪師）有個公案（禪宗故事），向來是推倒又扶起，今天普遍地展示給你們。』 且說這是個什麼東西？ 環顧左右說：『會么（明白嗎）？』 回答說：『不會。』 禪師說：『偉哉大丈夫，不會末後句（最後一句話）。』 於是就寢，右脅而化（去世），享年五十九歲，僧臘三十九年。
隆興府泐潭闡提惟照禪師
簡之陽（地名）人，俗家姓李。年幼時就超脫凡俗，厭惡世俗。一天，學到『性相近也，習相遠也』（出自《論語》，意指人的本性相近，但由於後天的習染而變得不同）時， 立即說：『凡夫和聖人本來是一體的，因為習染的緣故才產生差別。我明白了！』 隨即離家，前往成都，拜鹿苑清泰（人名）為師。十九歲時，剃度受戒。清泰曾經讓他去大慈寺聽講《起信論》（佛教論著），禪師卻總是回去睡覺。清泰責問他，禪師說：『既然稱為正信大乘（佛教宗派），豈是言語所能完全理解的？』 於是虛心遊歷四方，在大洪山拜見芙蓉（指芙蓉道楷禪師）。 曾經夜晚坐在閣樓的走道上，恰逢風雪交加，聽到巡邏的警衛呼喊著經過。 隨之有所領悟，於是告辭離去。 大觀年間，芙蓉禪師遭遇困境，禪師從三吳（地名）想要前往沂水（地名），僕人迷路了。 禪師舉起禪杖擊打他，忽然大悟，高興地說：『這裡不是鰲山（地名）嗎？』 等到到達沂水，芙蓉禪師遠遠地望見他，高興地說：『能夠繼承和發揚我的宗派的，必定是你們這些人了。』 於是留下他在湖上耕種。 多年以後，智慧證悟成就，出來主持寺院，先後遷往甘露寺、三祖寺。 宣和壬寅年，皇帝下詔讓他去圓通寺，他推辭不去，又回到泐潭居住。 上堂說法時說：『古佛道（古佛之道），我初成正覺（最初證悟成佛）時，親眼見到大地眾生……』
【English Translation】 English version: Master Hua of Ming Dynasty: The Dao (the Way) is in harmony with the emotions and mechanisms of all things.
Question: What should be the attitude of a minister towards his ruler? Answer: A red and sincere heart returns to the era of Emperor Shun, and exhausts loyalty to repay the grace of Emperor Yao.
Question: What should be the attitude of a ruler towards his ministers? Answer: Deep and focused gaze without shifting, and excellent wisdom to discern all directions.
Question: What is a harmonious relationship between ruler and minister? Answer: Even with credentials representing the separation of the noble and the lowly, private trust and communication remain unobstructed.
On the fourth day of the ninth month of the fifth year of Zhenghe, he suddenly summoned the chief administrator and ordered that paper bags be divided into four portions, one each for the Sangha (all monks), novices (underage novices), permanent residents (fixed assets of the monastery), and travel expenses. Afterwards, he said: 'Danxia (referring to Zen Master Danxia) has a Koan (Zen story) that has always been pushed down and raised up again. Today, I will show it to everyone.' What is this thing? He looked around and said, 'Do you understand?' They replied, 'No.' The Zen master said, 'Great indeed, a great man who does not understand the last sentence.' Then he went to bed, passed away lying on his right side, at the age of fifty-nine, with thirty-nine years as a monk.
Zen Master Weizhao of Chanti at Letan Monastery in Longxing Prefecture
He was from Jianzhiyang (place name), with the surname Li in his lay life. From a young age, he was detached from the ordinary and disliked worldly customs. One day, when studying '性相近也，習相遠也' (from the Analects, meaning that people's nature is similar, but they become different due to acquired habits), he immediately said: 'Ordinary people and sages are originally one, and differences arise because of habits. I understand!' He then left home and went to Chengdu to study under Qingtai of Luyuan (person's name). At the age of nineteen, he was tonsured and ordained. Qingtai once asked him to listen to the Treatise on Awakening of Faith at Daci Temple, but the Zen master always went back to sleep. Qingtai questioned him, and the Zen master said: 'Since it is called the Mahayana (Buddhist school) of True Faith, how can it be fully understood by words?' So he humbly traveled around, visiting Furong (referring to Zen Master Furong Daokai) at Dahong Mountain. Once, he was sitting on the corridor of a pavilion at night, when it was snowing heavily, and he heard the patrolling guards shouting as they passed by. He then had some understanding and bid farewell. During the Daguan era, Zen Master Furong encountered difficulties, and the Zen master wanted to go to Yishui (place name) from Sanwu (place name), but the servant got lost. The Zen master raised his staff and struck him, and suddenly had a great enlightenment, happily saying: 'Isn't this Aoshan (place name)?' When he arrived at Yishui, Zen Master Furong saw him from afar and happily said: 'Those who can inherit and promote my sect must be you people.' So he left him to cultivate on the lake. After many years, his wisdom and realization were accomplished, and he came out to preside over the monastery, successively moving to Ganlu Temple and Sanzu Temple. In the Renyin year of Xuanhe, the emperor issued an edict asking him to go to Yuantong Temple, but he declined and returned to live in Letan. When he ascended the hall to preach, he said: 'The way of the ancient Buddhas, when I first attained enlightenment, I saw all sentient beings on the earth...'
生悉皆成正覺。後來又道。深固幽遠。無人能到。㘞。沒見識漢好龍頭蛇尾。便下座。 上堂。過去諸佛已入涅槃了也。汝等諸人不應追念。未來諸佛未出於世。汝等諸人不要妄想。正當今日。你是何人。參。 上堂。伯夷隘。柳下惠不恭。君子不由也。二邊不立。中道不安時作么生。拈拄杖曰。鴛鴦繡出從君看。不把金針度與人。 上堂。太陽門下。妙唱彌高。明月堂前。知音蓋寡。不免舟橫江渚。棹舉清波。唱慶堯年。和清平樂。如斯告報。普請承當。擬議之間。白雲萬里。 上堂。本自不生。今亦無滅。是死不得底樣子。當處出生。隨處滅盡。是活生受底規模。大丈夫漢。直須處生死流。臥荊棘林。俯仰屈伸。隨機施設。能如是也。無量方便莊嚴三昧大解脫門湯然頓開。其或未然。無量煩惱。一切塵勞。嶽立面前。寒卻古路。 上堂。玄道不可以強為得。妙智不可以有心知。真諦不可以存我解。至理不可以營事為。若薦得去。迦葉糞埽衣。價直百千萬。若薦不得。輪王髻中寶。不直半分錢。參。 上堂。古人道。隨肢體。黜聦明。離形去智。同於大道。正當恁么時。且道是甚麼人刪詩書。定禮樂。還委悉么。禮云禮云。玉帛云乎哉。樂云樂云。鐘鼓云乎哉。 僧問。真如界內。本無迷悟之因。方便門中。愿示無
【現代漢語翻譯】 生悉皆成正覺（sheng xi jie cheng zheng jue）：眾生都能夠成就正等正覺。後來又說：『深固幽遠，無人能到。』唉！沒見識的人啊，好比龍頭蛇尾。』便下座。 上堂：過去的諸佛已經入涅槃（nie pan）了，你們這些人不應該追念。未來的諸佛還沒有出現於世，你們這些人不要妄想。正當今日，你是何人？參！ 上堂：伯夷（bo yi）狹隘，柳下惠（liu xia hui）不恭敬，君子不傚法他們。二邊不立，中道不安時，該怎麼辦？拈起拄杖說：『鴛鴦繡出來任憑你看，不把金針傳授與人。』 上堂：太陽門下，美妙的歌聲越來越高亢；明月堂前，知音卻很少。不得已，只好把船橫在江邊的沙洲上，舉起船槳，劃動清澈的波浪，歌唱慶賀堯帝的年代，唱和清平樂的曲調。像這樣告訴大家，請大家普遍承擔。如果猶豫不決，白雲就會飄向萬里之外。 上堂：本來就不生，現在也沒有滅，這是死不了的樣子。當處出生，隨處滅盡，這是活生生的規模。大丈夫漢，就應當身處生死流，臥于荊棘林，或俯或仰，或屈或伸，隨機應變，施設方便。能夠這樣，無量方便莊嚴三昧（san mei）大解脫門就會豁然頓開。如果不能這樣，無量煩惱，一切塵勞，就會像山嶽一樣立在面前，使古路也感到寒冷。 上堂：玄妙的道理不可以強求而得，精妙的智慧不可以有心地去認知，真正的諦理不可以存有自我的理解，至高的道理不可以經營事務來求得。如果能夠領會，迦葉（jia ye）的糞掃衣，價值百千萬。如果不能領會，輪王（lun wang）髮髻中的寶珠，也不值半分錢。參！ 上堂：古人說：『順隨肢體，摒棄聰明，離開形體，去除智慧，與大道相同。』正當這個時候，且說是什麼人刪詩書，定禮樂？還明白嗎？禮啊禮啊，難道只是玉帛嗎？樂啊樂啊，難道只是鐘鼓嗎？ 僧問：真如界內，本來沒有迷惑和覺悟的原因，方便門中，希望指示沒有……
【English Translation】 『Sheng xi jie cheng zheng jue』 (sentient beings all attain perfect enlightenment): All sentient beings can achieve perfect and complete enlightenment. Later, it was also said: 『Profound and remote, no one can reach.』 Alas! Those without insight are like a dragon's head and a snake's tail.』 Then he descended from the seat. Entering the Hall: The Buddhas of the past have already entered Nirvana (nie pan), you should not dwell on them. The Buddhas of the future have not yet appeared in the world, you should not fantasize about them. At this very moment, who are you? Investigate! Entering the Hall: Boyi (bo yi) was narrow-minded, and Liuxiahui (liu xia hui) was disrespectful; a virtuous person does not imitate them. When neither extreme is established and the middle path is uneasy, what should be done? He raised his staff and said: 『The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle.』 Entering the Hall: Beneath the sun gate, the wonderful singing grows ever higher; before the bright moon hall, there are few who understand the music. Helplessly, I must moor the boat on the riverbank, raise the oar, and stir the clear waves, singing to celebrate the era of Emperor Yao, and harmonizing with the tune of Qing Ping Le. I announce this to everyone, please all take it upon yourselves. If you hesitate, white clouds will drift ten thousand miles away. Entering the Hall: Originally unborn, now also without extinction, this is the appearance of being unable to die. Born in the present moment, extinguished everywhere, this is the living reality. A great hero must dwell in the stream of birth and death, lie in the thicket of thorns, sometimes bowing, sometimes looking up, sometimes bending, sometimes stretching, adapting to circumstances and skillfully applying means. If one can do this, the immeasurable expedient, adorned Samadhi (san mei), the great gate of liberation, will suddenly open wide. If not, immeasurable afflictions and all worldly toils will stand before you like mountains, chilling the ancient path. Entering the Hall: Profound truth cannot be obtained by force, subtle wisdom cannot be known with a deliberate mind, true reality cannot be understood with selfish interpretations, and ultimate principle cannot be attained through worldly affairs. If you can understand, Kashyapa's (jia ye) rag robe is worth a hundred million. If you cannot understand, the jewel in the crown of a Chakravartin (lun wang) is not worth half a penny. Investigate! Entering the Hall: The ancients said: 『Follow the limbs, discard cleverness, leave form, remove wisdom, and be the same as the Great Way.』 At this very moment, tell me, who is it that edited the Book of Songs and Book of Documents, and established rites and music? Do you understand? Rites, rites, are they merely jade and silk? Music, music, is it merely bells and drums? A monk asked: Within the realm of True Suchness, there is originally no cause for delusion or enlightenment; within the gate of expedient means, I wish you would show the absence of…
生之曲。曰。六六三十六。清風動修竹。云。洪音一剖驚天地。有無情類盡沾恩。曰。一曲兩曲無人會。雨過夜塘秋水深。 問。承師有言。云黯黯處。獨秀峰挺出。月朦朦里。泐潭水光生。豈不是寶峰境。曰。若是寶峰境。憑君子細看。云。如何是境中人。曰。看取令行時。云。只如承言須會宗。勿自立規矩。如何是和尚宗。曰。須知云外千峰上。別有靈松帶露寒。 雪下。僧問。祖意西來即不問。時節因緣事若何。曰。一片兩片三四片。落在眼中猶不薦。建炎二年正月辛丑。晚參。舉論曹洞宗旨不絕如線。復嘆息今之世續慧命者。詰朝閉門稱疾。安居如常。俄書別耆宿。中夜戒執事者。毋以俗禮治喪。侍者請遺偈。師笑以褻語答之而逝。七日。阇維。得設利如珠琲。舌齒不變。提舉馮公溫舒深異其事。以二月庚申塔于寺之西峰。壽四十五。臘二十五。
建昌軍資聖南禪師
聖節上堂。顧視左右曰。諸人還知么。夜明簾外之主。萬化不渝。琉璃殿上之尊。四臣不昧。端拱而治。不令而行。壽逾百億須彌。化治大千沙界。且道正恁么時如何行履。野老不知黃屋貴。六街慵聽靜鞭聲。
筠州洞山微禪師
上堂曰。日暖風和柳眼青。冰消魚躍浪花生。當鋒妙得空王印。半夜崑崙戴雪行。 僧問。
【現代漢語翻譯】 生之曲。曰：『六六三十六。清風動修竹。』云：『洪音一剖驚天地，有無情類盡沾恩。』曰：『一曲兩曲無人會，雨過夜塘秋水深。』 問：『承師有言，云黯黯處，獨秀峰（Duxiu Peak）挺出；月朦朦里，泐潭（Letan）水光生。豈不是寶峰（Baofeng）境？』曰：『若是寶峰境，憑君子細看。』云：『如何是境中人？』曰：『看取令行時。』云：『只如承言須會宗，勿自立規矩。如何是和尚宗？』曰：『須知云外千峰上，別有靈松帶露寒。』 雪下。僧問：『祖意西來即不問，時節因緣事若何？』曰：『一片兩片三四片，落在眼中猶不薦。』建炎二年正月辛丑，晚參。舉論曹洞（Caodong）宗旨不絕如線。復嘆息今之世續慧命者。詰朝閉門稱疾，安居如常。俄書別耆宿，中夜戒執事者，毋以俗禮治喪。侍者請遺偈。師笑以褻語答之而逝。七日，阇維，得設利如珠琲，舌齒不變。提舉馮公溫舒深異其事，以二月庚申塔于寺之西峰。壽四十五，臘二十五。
建昌軍資聖南禪師
聖節上堂。顧視左右曰：『諸人還知么？夜明簾外之主，萬化不渝；琉璃殿上之尊，四臣不昧。端拱而治，不令而行。壽逾百億須彌（Sumeru），化治大千沙界。』且道正恁么時如何行履？野老不知黃屋貴，六街慵聽靜鞭聲。
筠州洞山微禪師
上堂曰：『日暖風和柳眼青，冰消魚躍浪花生。當鋒妙得空王印，半夜崑崙（Kunlun）戴雪行。』僧問：
【English Translation】 A song of life. It says: 'Six sixes are thirty-six. A clear breeze moves the tall bamboo.' It says: 'A resounding sound splits the heavens and the earth, and all sentient and insentient beings are bathed in grace.' It says: 'One song, two songs, no one understands; after the rain, the autumn water in the night pond is deep.' Asked: 'Having heard the master say, where the clouds are dim, Duxiu Peak (Duxiu Peak) stands out; in the hazy moonlight, the water of Letan (Letan) glistens. Isn't this the realm of Baofeng (Baofeng)?' Replied: 'If it is the realm of Baofeng, I rely on you to look closely.' Asked: 'What is a person within the realm?' Replied: 'Look at the time when orders are carried out.' Asked: 'Just as you say, one must understand the doctrine, do not establish your own rules. What is the master's doctrine?' Replied: 'You must know that above the thousand peaks beyond the clouds, there are other spiritual pines with dewy cold.' Snow falls. A monk asked: 'I will not ask about the meaning of the patriarch's coming from the West, but what about the matter of conditions and causes?' Replied: 'One piece, two pieces, three or four pieces, falling in the eyes, yet not recognized.' In the year Jianyan 2, the first month, Xin Chou, evening meditation. Discussing the Caodong (Caodong) doctrine without interruption. Again, lamenting those in the world today who continue the life of wisdom. The next morning, he closed the door, claiming illness, and lived in peace as usual. Suddenly, he wrote farewells to the elders, and in the middle of the night, he warned the attendants not to conduct the funeral with secular rites. The attendant asked for a final verse. The master laughed and answered with vulgar words and passed away. Seven days later, cremation, obtaining relics like pearls, the tongue and teeth unchanged. The commissioner Feng Gong Wenshu deeply marveled at this matter, and in the second month, Geng Shen, a pagoda was built on the west peak of the temple. He lived to be forty-five years old, with twenty-five years as a monk.
Zen Master Zi Sheng of Jianchang Army
Ascending the hall on the holy day. Looking around, he said: 'Do you all know? The master outside the curtain of the bright night, ten thousand transformations do not change; the honored one in the palace of lapis lazuli, the four ministers are not ignorant. Governing with folded hands, acting without commands. Life exceeds a hundred billion Sumerus (Sumeru), transforming and governing the great thousand world realms.' Tell me, how does one act at such a time? The old man does not know the nobility of the yellow roof, the six streets are lazy to listen to the sound of the quiet whip.
Zen Master Wei of Dongshan in Yunzhou
Ascending the hall, he said: 'The sun is warm, the wind is gentle, and the willow eyes are green; the ice melts, the fish leap, and the waves bloom. When facing the enemy, one subtly obtains the seal of the Empty King; in the middle of the night, Kunlun (Kunlun) wears snow.' A monk asked:
如何是默默相應底事。曰。啞子吃苦瓜。
大洪恩禪師法嗣
隨州大洪凈嚴守遂禪師
遂寧蓬溪人。族章氏。未冠。禮南巖自慶為師。年二十七。落髮進具。遠扣師門。后密證於洪山。出住水南。遷大洪。 上堂。召大眾曰。一拳拳倒黃鶴樓。一踏踏翻鸚鵡洲。慣向高樓驟王馬。曾於急水打金毬。然雖恁么。爭奈有五色絲絳繫手腳。三鑐金鎖鎖咽喉。直饒錘碎金鎖。割斷絲絳。須知更有一重礙汝在。且道如何是那一重。還會么。善吉．維摩談不到。目連．鹙子看如盲。 上堂。舉。昔日有官人問藥山。和尚何姓。藥山云。正是時。官人罔措。下至知事處。問云。適來問長老何姓。答道正是時。的當是姓個甚麼。知事云。只是姓韓。藥山聞。云。若六月道正是時。不可道我姓熱也。又巖頭問講僧。見說大德會教。是否。云。不敢。巖頭舉拳云。是甚麼教。僧云。是權教。巖頭云。苦哉。我若展腳問你。不可道是腳教也。師曰。奇怪。二老宿有殺人刀。有活人劍。一轉語似石上栽華。一轉語似空中掛劍。當時若無後語。達磨一宗掃土而盡。諸人要見二老宿么。寧可截舌。不犯國諱。
嘉泰普燈錄卷第五 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第六
【現代漢語翻譯】 如何是默默相應底事？曰：『啞子吃苦瓜。』
大洪恩禪師法嗣
隨州大洪凈嚴守遂禪師
遂寧蓬溪人，族章氏。未冠，禮南巖自慶為師。年二十七，落髮進具。遠扣師門，后密證於洪山。出住水南，遷大洪。上堂，召大眾曰：『一拳拳倒黃鶴樓，一踏踏翻鸚鵡洲。慣向高樓驟王馬，曾於急水打金毬。然雖恁么，爭奈有五色絲絳繫手腳，三鑐金鎖鎖咽喉。直饒錘碎金鎖，割斷絲絳，須知更有一重礙汝在。』且道如何是那一重？還會么？善吉（Subhuti，須菩提）.維摩（Vimalakirti，維摩詰）談不到，目連（Maudgalyayana，目犍連）.鹙子（Sariputra，舍利弗）看如盲。上堂，舉：昔日有官人問藥山（Yaoshan，藥山惟儼禪師），『和尚何姓？』藥山云：『正是時。』官人罔措，下至知事處，問云：『適來問長老何姓？答道正是時，的當是姓個甚麼？』知事云：『只是姓韓。』藥山聞，云：『若六月道正是時，不可道我姓熱也。』又巖頭（Yantou，巖頭全豁禪師）問講僧：『見說大德會教，是否？』云：『不敢。』巖頭舉拳云：『是甚麼教？』僧云：『是權教。』巖頭云：『苦哉，我若展腳問你，不可道是腳教也。』師曰：『奇怪，二老宿有殺人刀，有活人劍。一轉語似石上栽華，一轉語似空中掛劍。當時若無後語，達磨（Bodhidharma，菩提達摩）一宗掃土而盡。諸人要見二老宿么？寧可截舌，不犯國諱。』
嘉泰普燈錄卷第五 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第六
【English Translation】 How is the matter of silently corresponding? The master said: 'A mute person eating bitter melon.'
Successor of Chan Master DAHONG En
Chan Master SHOUSUI of Jingyan, DAHONG in Suizhou
He was from Pengxi in Suining, of the Zhang family. Before his coming-of-age ceremony, he took Ziqing of Nanyan as his teacher. At the age of twenty-seven, he shaved his head and received full ordination. He traveled far to seek instruction from his teacher. Later, he attained secret enlightenment at Hongshan. He first resided at Shuinan, then moved to DAHONG. Ascending the Dharma hall, he addressed the assembly, saying: 'One punch knocks down the Yellow Crane Tower, one step overturns Parrot Isle. Accustomed to galloping royal horses in high towers, once striking golden balls in rapid currents. However, even so, there are five-colored silk threads tying your hands and feet, and three-linked golden locks locking your throat. Even if you hammer the golden locks to pieces and cut the silk threads, you must know there is still another layer hindering you.' Tell me, what is that layer? Do you understand? Subhuti (善吉) and Vimalakirti (維摩) cannot discuss it, Maudgalyayana (目連) and Sariputra (鹙子) see it as if blind. Ascending the Dharma hall, he cited: 'In the past, an official asked Yaoshan (藥山), 'What is the venerable monk's surname?' Yaoshan said, 'Precisely the time.' The official was at a loss and went to the administrator's office, asking, 'Just now I asked the elder what his surname was, and he replied, 'Precisely the time.' What exactly is his surname?' The administrator said, 'It's just Han.' Yaoshan heard this and said, 'If it's June and you say 'Precisely the time,' you can't say my surname is Hot.' Also, Yantou (巖頭) asked a lecturing monk, 'I hear the great virtue knows the teachings, is that so?' The monk said, 'I dare not claim so.' Yantou raised his fist and said, 'What teaching is this?' The monk said, 'It is expedient teaching.' Yantou said, 'How bitter! If I stretch out my foot and ask you, you can't say it's foot teaching.' The master said, 'Strange, the two old masters have swords that kill and swords that give life. One turning phrase is like planting flowers on a stone, one turning phrase is like hanging a sword in the air. If there were no later words at that time, the lineage of Bodhidharma (達磨) would be swept away completely. Do you all want to see the two old masters? I would rather cut off my tongue than violate the national taboo.'
Jia Tai Pu Deng Lu, Volume 5 Wan Xin Xu Zang, Volume 79, No. 1559, Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu, Volume 6
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十三世(臨濟九世黃龍二世)
黃龍寶覺晦堂祖心禪師法嗣
隆興府黃龍死心悟新禪師
韶之曲江人。以慶曆三年二月二十九日生於黃氏。有紫肉冪左肩。右袒如僧伽梨狀。白光照室。襁褓而未嘗號啼。稍長穎脫。壯依佛陀院德修祝髮。進具已。謂朋舊曰。為僧當慕世出世法。安可汩汩于鄉井中。遂杖笠遊方。熙寧八年。至黃龍謁晦堂。堂豎拳問曰。喚作拳頭則觸。不喚作拳頭則背。汝喚作甚麼。師罔措。經二年。方領解。然尚談辯。無所牴牾。堂患之。偶與語。至其銳。堂遽曰。住。住。說食豈能飽人。師窘。乃云。某到此弓折箭盡。望和尚慈悲。指個安樂處。堂曰。一塵飛而翳天。一芥墮而翳地。安樂處政忌上座許多骨董。直須死卻無量劫來全心乃可耳。師趨出。一日。默坐下板。聞知事撫行者。而迅雷忽震。即大悟。趨見晦堂。忘納其屨。即自譽曰。天下人總是參得底禪。某是悟得底。堂笑曰。選佛得甲科。何可當也。因號死心叟。執侍扶翊凡一十八秋。不自疲厭。始命分座。后遍登諸老之門。機語超絕。元祐七年。出住云巖。紹聖四年。徙翠巖。政和初。居黃龍。 上堂曰。深固幽遠。無人能到。釋迦老子到不到。若到。因甚
【現代漢語翻譯】 現代漢語譯本 平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十三世(臨濟九世黃龍二世)
黃龍寶覺晦堂祖心禪師法嗣
隆興府黃龍死心悟新禪師
禪師是韶州曲江人。慶曆三年二月二十九日出生於黃家。他左肩有紫色肉塊，右肩袒露，如同穿著僧伽梨（僧侶的袈裟）一般。出生時有白光照亮整個房間，在襁褓中從未啼哭。稍稍長大后，就顯得聰慧過人。成年後，他依止佛陀院的德修剃度出家。受具足戒后，他對朋友們說：『作為僧人，應當追求世間和出世間的佛法，怎麼能碌碌無為地待在鄉下呢？』於是他拄著枴杖，戴著斗笠，四處遊歷。熙寧八年，他到黃龍山拜見晦堂禪師。晦堂禪師豎起拳頭問道：『如果說是拳頭，那就落入了有相；如果說不是拳頭，那就違背了事實。你說是甚麼？』禪師不知如何回答。過了兩年，他才領悟其中含義，然而仍然喜歡談論辯論，沒有絲毫退讓。晦堂禪師對此感到憂慮。一次，晦堂禪師與他交談，當他言辭鋒利時，晦堂禪師突然說：『住！住！說食物怎麼能讓人吃飽？』禪師感到窘迫，於是說：『我到這裡，就像弓箭折斷用盡，希望和尚慈悲，指點一個安樂之處。』晦堂禪師說：『一粒塵埃飛起就能遮蔽天空，一粒芥子掉落就能遮蔽大地。安樂之處最忌諱你這些陳腐的見解。必須徹底放下無量劫以來的全部心念才可以。』禪師快步走出。一天，他默默地坐在下板處，聽到知事呵斥行者，這時突然響起一聲迅雷，他立刻大悟。他跑去見晦堂禪師，甚至忘記穿好鞋子，並自誇說：『天下人蔘禪都是參『得』，而我是『悟』得。』晦堂禪師笑著說：『選佛得了甲等，真是了不起啊！』因此被稱為『死心叟』。他執侍扶持晦堂禪師，整整十八年，從不感到疲倦。之後，他開始主持法席，後來又遍訪各位老宿，他的機鋒言語超凡絕倫。元祐七年，他出任云巖寺住持。紹聖四年，遷往翠巖寺。政和初年，住持黃龍寺。上堂說法時說：『深邃、堅固、幽遠，沒有人能夠到達。釋迦老子能不能到達？如果能到達，為什麼……』 因甚
【English Translation】 English version Compiled by Monk Zhengshou of Baoen Guangxiao Chan Monastery in Pingjiang Prefecture (臣)
Thirteenth Generation of Nanyue (Ninth Generation of Linji, Second Generation of Huanglong)
Dharma Successor of Chan Master Huanglong Baojue Huitang Zuxin
Chan Master Sixin Wuxin of Huanglong in Longxing Prefecture
The Chan Master was a native of Qujiang in Shaozhou. He was born into the Huang family on the 29th day of the second month of the third year of the Qingli era. He had a purple fleshy mark on his left shoulder, and his right shoulder was bare, resembling the appearance of a Sanghati (a monk's robe). A white light illuminated the room at his birth, and he never cried as an infant. As he grew older, he showed exceptional intelligence. When he came of age, he followed Deshou of Futuo Monastery to have his head shaved and become a monk. After receiving the full precepts, he said to his friends: 'As monks, we should aspire to both worldly and otherworldly Dharma. How can we be content to remain idly in our hometown?' Thereupon, he traveled far and wide with his staff and hat. In the eighth year of the Xining era, he visited Huitang at Huanglong. Huitang raised his fist and asked: 'To call it a fist is to touch upon form; to not call it a fist is to turn one's back on reality. What do you call it?' The Master was at a loss for words. After two years, he began to understand, but he still enjoyed debating and arguing without yielding. Huitang was troubled by this. Once, while speaking with him, Huitang suddenly said when he was being particularly sharp: 'Stop! Stop! Can talking about food satisfy hunger?' The Master was embarrassed and said: 'Having come here, my bow is broken and my arrows are exhausted. I hope the Abbot will show compassion and point out a place of peace and joy.' Huitang said: 'A speck of dust can obscure the sky, and a mustard seed can obscure the earth. The place of peace and joy most avoids your many old habits. You must completely let go of all thoughts from countless kalpas past.' The Master hurried out. One day, while sitting silently near the lower board, he heard the supervisor scolding a worker, and suddenly a clap of thunder resounded. He immediately had a great awakening. He rushed to see Huitang, forgetting to put on his shoes properly, and boasted: 'Everyone in the world practices Chan through 'seeking', but I have 'awakened' to it!' Huitang laughed and said: 'To be selected as the best in the Buddha selection is truly remarkable!' Therefore, he was called 'Old Man of Dead Mind'. He attended to and supported Huitang for eighteen years without tiring. Later, he was appointed to share the Dharma seat, and then he visited the doors of many old masters. His words and actions were extraordinary. In the seventh year of the Yuanyou era, he became the abbot of Yunyan Monastery. In the fourth year of the Shaosheng era, he moved to Cuiyan Monastery. In the early years of the Zhenghe era, he resided at Huanglong Monastery. During an assembly, he said: 'Deep, solid, and remote, no one can reach it. Can Shakyamuni Buddha reach it? If he can, why...' 因甚
么無人。若不到。誰道幽遠。 上堂。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是。不印即是。金果早朝猿摘去。玉華晚后鳳㘅歸。 上堂。德山入門便棒。臨濟入門便喝。也是作賊人心虛。云巖入門亦不棒亦不喝。且道用個甚麼。幾度敲門招不出。翻身直入里頭看。 上堂。行腳高人。解開布袋。放下缽囊。去卻藥忌。一人所在須到。半人所在須到。無人所在也須親到。 上堂。拗折拄杖。將甚麼登山渡水。拈卻缽盂匙箸。將甚麼吃粥吃飯。不如向十字街頭東卜西卜。忽然卜著。是你諸人有彩。若卜不著。也怪云巖不得。 上堂。文殊騎師子。普賢騎象王。釋迦老子足躡紅蓮。且道黃龍騎個甚麼。良久。曰。近來年老。一步是一步。 上堂。有時破二作三。有時會三歸一。有時三一混同。有時不落數量。且道甚麼處是黃龍為人處。良久。曰。珍重。 上堂。粗言及細語。皆歸第一義。你這一隊溺床鬼子。三生六十劫也未夢見第一義在。 上堂。古人道。藏人不藏照。藏照不藏人。人照俱藏。人照俱不藏。後來舉者甚多。明者極少。黃龍今日不惜眉毛。與你諸人說破。藏人不藏照。鷺鶿立雪非同色。藏照不藏人。明月蘆華不似他。人照俱藏。了了了時無可了。人照俱不藏。玄玄玄處亦須呵
【現代漢語翻譯】 現代漢語譯本： 什麼叫做無人之境？如果不能到達，誰又能說它幽深遙遠呢？ （黃龍禪師）上堂說法：祖師的心印，就像鐵牛的機關一樣。放開就印住了，執著就打破了。如果不放開也不執著，印就是不印，不印就是印。金色的果實早晨被猿猴摘走，美麗的玉華花晚上被鳳凰銜回。 （黃龍禪師）上堂說法：德山禪師入門就用棒打，臨濟禪師入門就大喝一聲，這都是因為做賊的人心虛。云巖禪師入門既不棒打也不大喝，那麼他用的是什麼呢？多次敲門也叫不出來，不如翻身直接進入裡面看看。 （黃龍禪師）上堂說法：雲遊四方的高人，解開布袋，放下缽囊，去除藥物禁忌。一個人的地方必須到達，半個人的地方也必須到達，沒有人的地方也必須親自到達。 （黃龍禪師）上堂說法：如果折斷了拄杖，用什麼來登山渡水呢？如果丟掉了缽盂和匙箸，用什麼來吃粥吃飯呢？不如到十字街頭去占卜，如果偶然占卜對了，那是你們有運氣。如果占卜不對，也不能怪云巖禪師。 （黃龍禪師）上堂說法：文殊菩薩騎著獅子，普賢菩薩騎著象王，釋迦牟尼佛腳踩紅蓮。那麼黃龍禪師騎著什麼呢？（停頓很久）說：最近年紀大了，一步就是一步。 （黃龍禪師）上堂說法：有時將二分解為三，有時將三會歸為一，有時三和一混同，有時不落入數量。那麼，哪裡是黃龍禪師為人處世的地方呢？（停頓很久）說：珍重。 （黃龍禪師）上堂說法：粗俗的言語和細微的言語，都歸於第一義諦。你們這些尿床的鬼孩子，三生六十劫也未曾夢見過第一義諦。 （黃龍禪師）上堂說法：古人說：『不隱藏照，隱藏不照。人照都隱藏，人照都不隱藏。』後來引用這句話的人很多，明白的人卻極少。黃龍禪師今天不惜眉毛，為你們說破。『不隱藏照』，白鷺站在雪地裡，顏色並非相同。『隱藏照』，明月下的蘆葦花不像其他的花。『人照都隱藏』，完全瞭解的時候，就沒有什麼可以瞭解的。『人照都不隱藏』，玄妙又玄妙的地方，也必須呵斥。
【English Translation】 English version: What is called a place of no one? If you cannot reach it, who can say it is deep and remote? (Huanglong Zen Master) ascended the hall to preach: The mind seal of the Patriarchs is like the mechanism of an iron ox. Letting go seals it, clinging breaks it. If you neither let go nor cling, the seal is non-seal, and non-seal is the seal. Golden fruits are picked by monkeys in the morning, and beautiful jade flowers are carried back by phoenixes in the evening. (Huanglong Zen Master) ascended the hall to preach: Deshan Zen Master hits with a stick upon entering, and Linji Zen Master shouts loudly upon entering. This is because the hearts of thieves are fearful. Yunyan Zen Master neither hits with a stick nor shouts upon entering. So what does he use? Knocking on the door many times does not bring anyone out; it is better to turn around and go directly inside to see. (Huanglong Zen Master) ascended the hall to preach: A high-minded traveler, unties the cloth bag, puts down the alms bowl, and removes medicinal taboos. A place with one person must be reached, a place with half a person must be reached, and a place with no one must be personally reached. (Huanglong Zen Master) ascended the hall to preach: If you break the staff, what will you use to climb mountains and cross rivers? If you throw away the alms bowl and chopsticks, what will you use to eat porridge and rice? It is better to go to the crossroads to divine. If you accidentally divine correctly, it is because you are lucky. If you divine incorrectly, you cannot blame Yunyan Zen Master. (Huanglong Zen Master) ascended the hall to preach: Manjushri Bodhisattva rides a lion, Samantabhadra Bodhisattva rides an elephant king, and Shakyamuni Buddha steps on a red lotus. So what does Huanglong Zen Master ride? (Pauses for a long time) Says: Recently, I am old, and each step is a step. (Huanglong Zen Master) ascended the hall to preach: Sometimes dividing two into three, sometimes uniting three into one, sometimes three and one are mixed together, and sometimes not falling into numbers. So where is the place where Huanglong Zen Master acts for others? (Pauses for a long time) Says: Take care. (Huanglong Zen Master) ascended the hall to preach: Coarse words and subtle words all return to the First Noble Truth. You bed-wetting ghost children have not even dreamed of the First Noble Truth in three lives and sixty kalpas. (Huanglong Zen Master) ascended the hall to preach: The ancients said: 'Not hiding illumination, hiding does not illuminate. Both person and illumination are hidden, both person and illumination are not hidden.' Later, many people quoted this, but very few understood it. Huanglong Zen Master today does not spare his eyebrows to explain it to you. 'Not hiding illumination', egrets standing in the snow are not the same color. 'Hiding illumination', the reeds under the bright moon do not resemble other flowers. 'Both person and illumination are hidden', when completely understood, there is nothing to understand. 'Both person and illumination are not hidden', the mysterious and mysterious place must also be scolded.
。復曰。會么。慇勤為唱玄中曲。空里蟾光撮得么。 上堂。清珠下於濁水。濁水不得不清。唸佛投于亂心。亂心不得不佛。佛既不亂。濁水自清。濁水既清。功歸何所。良久。曰。幾度黑風翻大海。未曾聞道釣舟傾。 僧問。如何是四大毒蛇。曰。地．水．火．風。云。如何是地．水．火．風。曰。四大毒蛇。云。學人未曉。乞師方便。曰。一大既爾。四大同。 問。弓箭在手。智刃當鋒。龍虎陣圓。請師相見。曰。敗將不斬。云。恁么則銅柱近標修水側。鐵關高鎖鳳凰峰。曰。不到烏江未肯休。云。若然者。七擒七縱。正令全提。曰。棺木里瞠眼。僧禮拜。師曰。苦。苦。 問。承師有言。老僧今夏向黃龍潭內下三百六十個釣筒。未曾遇著個錦鱗紅尾。為復是鉤頭不妙。為復是香餌難尋。曰。雨過竹風清。云開山嶽露。云。恁么則已得真人好訊息。人間天上更無疑。曰。是鉤頭不妙。是香餌難尋。云。出身猶可易。脫體道應難。曰。亂統禪和。如麻似粟。 問。如何是黃龍接人句。曰。開口要罵人。云。罵底是接人句。驗人一句又作么生。曰。但識取罵人。 問。如何是先照後用。曰。清風拂明月。云。如何是先用后照。曰。明月拂清風。云。如何是照用同時。曰。清風明月。云。如何是照用不同時。曰。非清風
【現代漢語翻譯】 復又問道：『會了嗎？』慇勤地為你唱一首玄中曲，空中的蟾光能捕捉得到嗎？ 上堂開示：清澈的珠子放入渾濁的水中，渾濁的水不得不清澈；唸佛投入散亂的心中，散亂的心不得不向佛。佛既然不散亂，渾濁的水自然清澈。渾濁的水既然清澈，功勞歸於何處？』良久，說道：『幾度黑風翻動大海，未曾聽聞有漁船傾覆。』 有僧人問道：『如何是四大毒蛇？』 師父回答：『地(prithvi) 、水(jala) 、火(agni) 、風(vayu)。』僧人又問：『如何是地(prithvi) 、水(jala) 、火(agni) 、風(vayu)？』 師父回答：『四大毒蛇。』僧人說：『學人未能領悟，乞求師父開示。』 師父回答：『一個大了，四大都一樣。』 有僧人問道：『弓箭在手，智慧之刃正當鋒芒，龍虎陣勢已圓，請師父相見。』 師父回答：『不斬殺戰敗的將領。』 僧人說：『如此說來，銅柱靠近標示修水的地方，鐵門高高鎖住鳳凰峰。』 師父回答：『不到烏江不肯罷休。』 僧人說：『若是這樣，七擒七縱，正令完全提持。』 師父回答：『棺材裡瞪大眼睛。』 僧人禮拜。師父說：『苦啊，苦啊。』 有僧人問道：『聽師父說，老僧今年夏天向黃龍潭內放入三百六十個釣筒，未曾遇到一條錦鱗紅尾的魚。是鉤頭不好，還是香餌難尋？』 師父回答：『雨後竹林風清，云開山嶽顯露。』 僧人說：『如此說來，已經得到真人好訊息，人間天上更無疑慮。』 師父回答：『是鉤頭不好，是香餌難尋。』 僧人說：『捨身還容易，脫體悟道應難。』 師父回答：『擾亂法統的禪和子，多如麻，密如粟。』 有僧人問道：『如何是黃龍接人句？』 師父回答：『開口就要罵人。』 僧人說：『罵人的是接人句，那麼驗人一句又怎麼說？』 師父回答：『只要認識到罵人。』 有僧人問道：『如何是先照後用？』 師父回答：『清風拂過明月。』 僧人問道：『如何是先用后照？』 師父回答：『明月拂過清風。』 僧人問道：『如何是照用同時？』 師父回答：『清風明月。』 僧人問道：『如何是照用不同時？』 師父回答：『不是清風。』
【English Translation】 Again, he asked, 'Do you understand?' Earnestly, I sing you a song of profound mystery. Can you grasp the moonlight in the void? Ascending the hall: 'A clear pearl dropped into muddy water, the muddy water cannot but become clear. Reciting the Buddha's name cast into a chaotic mind, the chaotic mind cannot but turn to the Buddha. Since the Buddha is not chaotic, the muddy water naturally becomes clear. Since the muddy water is clear, to what does the merit belong?' After a long pause, he said, 'Several times the black wind has overturned the great sea, yet I have never heard of a fishing boat capsizing.' A monk asked, 'What are the four poisonous snakes?' The master replied, 'Earth(prithvi), water(jala), fire(agni), and wind(vayu).' The monk asked, 'What are earth(prithvi), water(jala), fire(agni), and wind(vayu)?' The master replied, 'The four poisonous snakes.' The monk said, 'This student does not understand, I beg the master for guidance.' The master replied, 'If one is like that, the four are the same.' A monk asked, 'With bow and arrow in hand, and the blade of wisdom at its sharpest, the dragon and tiger formation is complete. I ask to meet the master.' The master replied, 'A defeated general is not slain.' The monk said, 'In that case, the bronze pillar is near the marker by the Xiu River, and the iron gate is high, locking Phoenix Peak.' The master replied, 'I will not rest until I reach the Wu River.' The monk said, 'If that is so, with seven captures and seven releases, the true command is fully upheld.' The master replied, 'Eyes wide open in the coffin.' The monk prostrated. The master said, 'Suffering, suffering.' A monk asked, 'I heard the master say that this summer, the old monk cast three hundred and sixty fishing rods into Yellow Dragon Pool, but has not encountered a single carp with brocade scales and a red tail. Is it that the hook is not good, or is the bait hard to find?' The master replied, 'After the rain, the bamboo grove is clear with wind, and when the clouds part, the mountains are revealed.' The monk said, 'In that case, I have already received good news from the true man, and there is no more doubt in the human and heavenly realms.' The master replied, 'It is that the hook is not good, it is that the bait is hard to find.' The monk said, 'To give up the body is still easy, but to detach from the self and speak the Tao is difficult.' The master replied, 'Zen monks who disrupt the lineage are as numerous as hemp and as dense as millet.' A monk asked, 'What is the Yellow Dragon's phrase for receiving people?' The master replied, 'Opening the mouth to scold people.' The monk said, 'The scolding is the phrase for receiving people, then what about the phrase for testing people?' The master replied, 'Just recognize the scolding.' A monk asked, 'What is illuminating first and then using?' The master replied, 'A clear breeze brushes the bright moon.' The monk asked, 'What is using first and then illuminating?' The master replied, 'The bright moon brushes the clear breeze.' The monk asked, 'What is illuminating and using simultaneously?' The master replied, 'Clear breeze and bright moon.' The monk asked, 'What is illuminating and using not simultaneously?' The master replied, 'Not clear breeze.'
而無明月。云。若然者。龍岫清風藏不得。西安明月卻相容。曰。貧無達士將金濟。病有閑人說藥方。 室中問僧。月晦之陰。以五色彩著于瞑中。令百千萬人夜視其色。寧有辨其青黃亦白者么。僧無語。師代曰。個個是盲人。又問僧。大乘宗旨。如何領會。僧無對。師曰。譬如死人。手執利刃。截死人頭來呈似吾。吾即許汝。其為人若此。至於去廣化神祠。犧牷之祀。碎云巖輪藏。碑碣之陰。擲陳公妻孥。記寂音留難。皆師無作之功而致然也。故道場嚴凈。魔外革心。不敢窺其藩籬。政和五年春。偶謂侍者曰。今年有一件好事。人莫之知。眾罔測。是歲十二月十三日。就照默堂為法弟靈源清禪師置食。次答故人書。系之以頌。是日巡寮。薄暮小參。勸諭學徒。詞旨曲折。仍說偈曰。說時七顛八倒。默時落二落三。為報五湖禪客。心王自在休參。十四日。下白石莊。自書其閣曰安心並題脊記。食和羅飯如常時。食畢。偃息。日哺。從者請歸。師曰。大千為家。何以歸為。眾譁然。議云。師臥不起。殆病乎。呼醫僧化衝至。將診。師叱之。知藏慧宣云。和尚到這裡。且宜警省。師曰。川藞苴。莫亂道。言訖。趺坐而化。舁歸至法堂。端嚴如在。三日入龕。遠近士庶嗚咽瞻仰。以手探懷。肌體尚暖。二十二日茶毗。眾得設
【現代漢語翻譯】 現代漢語譯本： 沒有明月，只有云。如果這樣，龍岫的清風也藏不住，西安的明月卻能相容。有人說：『貧窮時沒有顯達的人拿錢來救濟，生病時有閑人來說藥方。』 在禪房裡，禪師問僧人：『在沒有月光的夜晚，用五種顏色的東西放在黑暗中，讓成百上千的人在夜裡看這些顏色，能分辨出哪個是青色、黃色還是白色嗎？』僧人無語。禪師代替回答說：『個個都是盲人。』又問僧人：『大乘的宗旨，如何領會？』僧人無言以對。禪師說：『譬如死人，手執利刃，砍下死人的頭來呈給我，我就認可你。』他就是這樣的人。至於他去廣化神祠，廢除用牲畜祭祀的習俗，砸碎云巖寺的輪藏（佛教一種存放經書的裝置），推倒碑碣的陰影部分，驅逐陳公的妻兒，記錄寂音禪師留下的難題，這些都是禪師無作（指不執著於行為和結果）的功德所致。所以道場莊嚴清凈，邪魔外道革心悔過，不敢窺視他的藩籬。 政和五年春天，禪師偶爾對侍者說：『今年有一件好事，人們都不知道。』大家都不明白是什麼事。這年十二月十三日，禪師在照默堂為法弟靈源清禪師準備齋飯，之後回覆故人的信，並在信后附上一首頌。當天巡視僧寮，傍晚時分進行小參（一種禪宗的開示），勸導學徒，言辭委婉曲折，還說了一首偈語：『說的時候七顛八倒，沉默的時候落二落三。告訴五湖四海的禪客，心王自在，停止參禪吧。』 十四日，禪師前往白石莊，親自書寫樓閣的名字為『安心』，並題寫脊記。像往常一樣吃和羅飯。飯後，禪師休息。日落時分，隨從請他回去。禪師說：『大千世界就是我的家，為什麼要回去呢？』大家譁然，議論說：『禪師臥床不起，大概是生病了吧。』於是叫來醫僧化沖診治。禪師呵斥他。知藏慧宣說：『和尚到了這裡，應該警醒反省。』禪師說：『川藞苴（四川方言，指不值錢的東西），不要亂說。』說完，禪師就結跏趺坐而圓寂了。大家將禪師的遺體抬到法堂，禪師的儀容端莊安詳，如同生前一樣。三天後入龕（放入棺材），遠近的士人和百姓嗚咽著瞻仰。用手探摸禪師的胸懷，身體還很溫暖。二十二日進行茶毗（火化），大家得到了舍利。
【English Translation】 English version: There is no bright moon, only clouds. If that's the case, the clear breeze of Dragon Peak cannot be hidden, but the bright moon of Xi'an can be accommodated. Someone said: 'When poor, there are no prominent people to provide financial assistance; when sick, there are idle people to offer prescriptions.' In the meditation room, the Zen master asked the monks: 'On a moonless night, if five-colored objects are placed in the darkness, allowing hundreds or thousands of people to see these colors, can they distinguish which is blue, yellow, or white?' The monks were silent. The Zen master answered on their behalf: 'Everyone is blind.' He then asked the monks: 'How do you comprehend the essence of Mahayana Buddhism?' The monks were speechless. The Zen master said: 'It's like a dead person holding a sharp blade, cutting off the head of another dead person and presenting it to me; then I will acknowledge you.' This is the kind of person he was. As for his going to Guanghua Shrine, abolishing the custom of using livestock for sacrifices, smashing the revolving scripture repository (a device for storing scriptures) at Yunyan Temple, pushing down the shaded parts of steles, expelling Chen Gong's wife and children, and recording the difficulties left by Zen Master Jiyin, these were all due to the merits of Zen Master Wu Zuo (referring to non-attachment to actions and results). Therefore, the monastery was solemn and pure, and demons and heretics repented and reformed, not daring to peer into its boundaries. In the spring of the fifth year of the Zhenghe era, the Zen master casually said to his attendant: 'There is a good thing happening this year, but people don't know about it.' Everyone was puzzled. On the thirteenth day of the twelfth month of that year, the Zen master prepared a vegetarian meal for his Dharma brother, Zen Master Lingyuan Qing, in the Zhaomo Hall. Afterward, he replied to letters from old friends, attaching a verse to the letters. On that day, he inspected the monks' quarters and, in the evening, conducted a small Chan session (a type of Zen instruction), advising the disciples with gentle and subtle words. He also recited a verse: 'When speaking, it's all topsy-turvy; when silent, it falls apart. Tell the Zen practitioners of the Five Lakes, the mind-king is free, stop practicing Chan.' On the fourteenth day, the Zen master went to Baishi Village, personally writing the name of the pavilion as 'Anxin' (Peace of Mind) and inscribing a ridge record. He ate He Luo rice as usual. After the meal, the Zen master rested. At sunset, his attendants asked him to return. The Zen master said: 'The great thousand worlds are my home, why should I return?' Everyone was in an uproar, discussing that the Zen master was bedridden and probably ill. So they called the medical monk Hua Chong to diagnose him. The Zen master scolded him. Zhi Zang Hui Xuan said: 'Venerable Master, now that you've reached this point, you should be alert and reflect.' The Zen master said: 'Chuan La Ju (Sichuan dialect, meaning worthless things), don't talk nonsense.' After saying this, the Zen master sat in the lotus position and passed away peacefully. Everyone carried the Zen master's body to the Dharma Hall, where his appearance was dignified and serene, just as in life. Three days later, he was placed in a coffin, and the scholars and common people from far and near wept as they paid their respects. When they touched the Zen master's chest, his body was still warm. On the twenty-second day, cremation (cremation) was performed, and everyone obtained relics.
利五色。雪後有過其區所者。獲之尤甚。塔于晦堂丈室之北。州壽七十有二。夏臘四十有六。
隆興府黃龍佛壽靈源惟清禪師
南州武寧人。族陳氏。方齠入學。日誦千言。風神瑩徹。吾伊異比丘見之。熟視曰。此兒苦海法船也。以出家白其父母。父母聽之。去依戒律師。年十七。為大僧。往謁延恩安禪師。安指參寶覺。師至黃龍。雖與眾作息。而問答茫然。偶閱玄沙語。倦即經行。步促遺履。俯取之。乃大悟。以告寶覺。覺曰。從緣入者。永無退失。於是名卿宿衲師友之。屢以名山見邀。堅不許。淮南漕朱公京以舒之太平力請。乃屑就。道俗爭迎之。次遷黃龍。 上堂曰。鼓聲才動。大眾云臻。無限天機。一時漏泄。不辜正眼。便合歸堂。更待繁詞。沉埋宗旨。縱謂釋迦不出世。四十九年說。達磨不西來。少林有妙訣。修山主也似萬里望鄉關。又道若人識祖佛。當處便超越。直饒恁么悟入親切去。更有轉身一路。勘過了打。以拂子擊禪床一下。下座。 上堂。江月照。松風吹。永夜清宵更是誰。霧露雲霞遮不得。箇中猶道不如歸。復何歸。荷葉團團團似鏡。菱角尖尖尖似錐。 上堂。三世諸佛不知有。恩無重報。貍奴白怙卻知有。功不浪施。明大用。曉大機。絕軌跡。不思議。歸去好。無人知。衝開碧
【現代漢語翻譯】 現代漢語譯本 利五色（指五種顏色）。雪後有人經過那個地方。發現它更加明顯。把它安放在晦堂禪師的丈室北面。圓寂時年齡七十二歲，僧臘四十六年。
隆興府黃龍佛壽靈源惟清禪師
南州武寧人。俗家姓陳。年幼入學，每天能背誦千言。風采神韻清澈明亮。吾伊異比丘（一位僧人的名字）見到他，仔細端詳后說：『這個孩子是苦海中的法船啊。』於是稟告父母要出家，父母同意了。之後依從一位戒律師。十七歲時，成為正式僧人。前往拜見延恩安禪師。安禪師指示他參訪寶覺禪師。惟清禪師來到黃龍寺，雖然跟大家一起作息，但對於禪師的問答感到茫然。偶然閱讀玄沙禪師的語錄，疲倦時就經行（一種禪修方式）。走得急促，鞋子掉了，他彎腰去撿，於是大悟。將此事告訴寶覺禪師，寶覺禪師說：『從因緣入道的人，永遠不會退失。』於是名公卿相和老修行都把他當做師友。多次邀請他去名山住持，他堅決不答應。淮南漕運使朱公京用舒州的太平寺極力邀請，他才勉強答應。當地的僧人和百姓爭相迎接他。之後遷往黃龍寺。 上堂說法：『鼓聲才響，大眾就聚集而來。無限的天機，一時都泄露了。不辜負這雙正眼，就應該回禪堂去。如果還要等待繁瑣的言辭，就會埋沒宗旨。縱然說釋迦牟尼佛沒有出世，四十九年沒有說法，達摩祖師沒有西來，少林寺有精妙的訣竅，修山主也像是萬里之外眺望家鄉。』又說：『如果有人認識祖佛，當下就能超越。』即使這樣領悟得非常親切，還有轉身的一條路。勘驗過了就打。』用拂子敲了一下禪床，下座。 上堂說法：『江上的月亮照耀著，松樹的風吹拂著，永夜清宵，又是誰呢？霧露雲霞遮蓋不住，其中還說不如歸去。』又歸向何處呢？荷葉圓圓像鏡子，菱角尖尖像錐子。 上堂說法：『三世諸佛不知道有恩，所以恩無重報。貍貓和白額卻知道有恩，所以功不白費。明白大用，曉得大機，斷絕軌跡，不可思議。歸去好，無人知。衝開碧落。』
【English Translation】 English version Li Wu Se (referring to five colors). After the snow, someone passed by that area and found it even more obvious. It was placed north of Abbot Huitang's room. He passed away at the age of seventy-two, with forty-six years of monastic life.
Chan Master Weiqing of Lingshou Temple, Huanglong, Longxing Prefecture
He was a native of Wuning in Nanzhou, with the surname Chen. When he was young, he entered school and could recite a thousand words a day. His demeanor was clear and bright. The Venerable Wuyi, a monk, saw him and, after looking at him carefully, said, 'This child is a Dharma boat in the sea of suffering.' So he told his parents that he wanted to become a monk, and his parents agreed. He then followed a Vinaya master. At the age of seventeen, he became a fully ordained monk. He went to visit Chan Master Yan'en An. Chan Master An instructed him to visit Chan Master Baojue. Chan Master Weiqing came to Huanglong Temple, and although he lived and worked with everyone, he felt confused about the Chan Master's questions and answers. He happened to read the sayings of Chan Master Xuansha, and when he was tired, he would practice walking meditation. He walked quickly and his shoe fell off. He bent down to pick it up, and then he had a great enlightenment. He told Chan Master Baojue about this, and Chan Master Baojue said, 'Those who enter the path through conditions will never regress.' Therefore, famous officials and experienced practitioners treated him as a teacher and friend. They repeatedly invited him to preside over famous mountains, but he firmly refused. Zhu Gongjing, the transport commissioner of Huainan, earnestly invited him to Taiping Temple in Shuzhou, and he reluctantly agreed. The local monks and people vied to welcome him. Later, he moved to Huanglong Temple. Ascending the Dharma hall, he said: 'As soon as the drum sounds, the masses gather. Limitless heavenly secrets are revealed at once. If you don't fail these upright eyes, you should return to the meditation hall. If you wait for verbose words, you will bury the purpose. Even if you say that Shakyamuni Buddha did not appear in the world and did not speak for forty-nine years, and that Bodhidharma did not come to the West and that Shaolin Temple has wonderful secrets, the master of Xiushan is like looking at his hometown from ten thousand miles away.' He also said: 'If someone recognizes the ancestral Buddha, they can transcend immediately.' Even if you understand it so intimately, there is still a way to turn around. If you pass the test, then strike!' He struck the Zen bed with his whisk and descended from the seat. Ascending the Dharma hall, he said: 'The river moon shines, the pine wind blows, who is it in this eternal night? The mist, dew, clouds, and haze cannot cover it, and yet it is said that it is better to return.' Where to return? The lotus leaves are round like mirrors, and the water chestnuts are sharp like cones. Ascending the Dharma hall, he said: 'The Buddhas of the three worlds do not know to have grace, so grace is not repaid. The wildcat and the white forehead know to have grace, so merit is not wasted. Understand the great function, know the great opportunity, cut off traces, inconceivable. It is good to return, no one knows. Break through the blue sky.'
落松千尺。截斷紅塵水一溪。 上堂。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。祖師恁么說話。瞎卻天下人眼。識是非。別緇素底衲僧。到這裡如何辨明。未能行到水窮處。難解坐看云起時。師既託疾告閑。居昭默堂十有五年。頹坐一室。而天下莫屈其高致。然念宗徒墮在見聞。嘗謂曰。今之學者所造。不能脫生死者。病在甚麼處。在偷心未死。然非其罪。乃師家之罪也。如漢高帝紿韓信而殺之。信雖曰死。其心果死乎。古之學者言下脫生死。效在甚麼處。在偷心已死。然非學者自能。實師家鉗錘妙密也。如梁武帝御太殿見侯景。不動聲氣。而景之心已枯竭無餘。然諸方所說非不美麗。要知如趙昌𦘕華逼真。非真華矣。政和七年九月十八日。食罷。掩室門。召以棲首座。敘說決別。起浴更衣。以手指頂。侍僧為淨髮。安坐趨寂。前十日。作無生常住真歸告銘及遺訓數百言。誡藏骨于海會。示生死不與眾隔也。門弟子不敢違其誡。克奉之云。
隆興府泐潭草堂善清禪師
南雄保昌人。族何氏。少依香云寺法思。元豐四年。試經得度。初謁大溈喆禪師。次趨晦堂之席。堂問。不是風動。不是幡動。如何。師佇思。堂打出。頃之再詣。乞指南時。有貓旁伏。因謂師曰。子見彼欲搏鼠乎。雙目不瞬。四足踞地
。首尾一直。擬無不中。子誠能如是。心無異緣。則六根自靜。默默究之。萬不失一。師於是向來義學一掃無餘。堂器許之。政和乙未。出住黃龍。后居曹疏二山。復移泐潭。 上堂曰。色心不異。彼我無差。豎起拂子曰。若喚作拂子。入地獄如箭。不喚作拂子。有眼如盲。直饒透脫兩頭。也是黑牛臥死水。 上堂。舉。阿難問迦葉。世尊傳金襕外。別傳何法。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著。師曰。剎竿未倒。穿卻諸人髑髏。換卻諸人眼睛。剎竿倒后。向甚麼處見釋迦老子。參。 上堂。法眼道。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。雪竇道。澤廣藏山。貍能伏豹。師曰。三個漢總是依他作解。明昧兩岐。不脫見聞。如水中月。黃龍即不然。逼塞乾坤內。開張日月新。 上堂。湛水無波。漚從風激。風停漚滅。水靜涵虛。正當恁么時。設有燕金塞海。蚊蚋搖山。赪尾金鱗優遊自適。如今莫有辨浮沉。識深淺。垂輪擲釣者么。有即出來相見。如無。且歸巖下去。同看月圓時。 上堂。舉。浮山遠和尚云。欲得英俊么。仍須四事俱備。方顯宗師蹊徑。何謂也。一者祖師巴鼻。二者具金剛眼睛。三者有師子爪牙。四者得衲僧殺活拄杖。得此四事。方可縱橫變態。任運卷舒。高聳人天。壁立
【現代漢語翻譯】 現代漢語譯本：始終如一，所想沒有不中的。你如果真能這樣，心無其他雜念，那麼六根自然清靜。默默地探究它，萬無一失。老師於是將以前所學的義理之學全部拋棄。堂器認可了他。政和乙未年，出任黃龍寺住持，後來居住在曹山、疏山兩座山。又遷到泐潭。
上堂說法時說：『色和心沒有不同，彼此沒有差別。』豎起拂塵說：『如果叫它拂塵，下地獄就像箭一樣快。不叫它拂塵，有眼睛也像瞎子一樣。即使徹底擺脫兩端，也像黑牛躺在死水裡一樣。』
上堂說法。舉例：阿難問迦葉：『世尊傳授金襕袈裟之外，還傳授了什麼法？』迦葉叫阿難，阿難答應。迦葉說：『把門前的剎竿倒下來。』老師說：『剎竿沒倒，穿透你們的頭顱，換掉你們的眼睛。剎竿倒后，從哪裡見到釋迦老子？參！』
上堂說法。法眼禪師說：『認識了凳子，就周全完備了。』雲門禪師說：『認識了凳子，天地就有了差別。』雪竇禪師說：『澤地寬廣能藏山，貍也能制伏豹。』老師說：『這三個人都是依靠他人來解釋，明與暗分成了兩岔，沒有脫離見聞。就像水中的月亮。黃龍我卻不是這樣，堵塞天地之內，開創日月新氣象。』
上堂說法。平靜的水面沒有波浪，水泡因風而起。風停了，水泡就消失了，水面平靜而空明。正當這個時候，即使有燕國的金石填塞大海，蚊子和蚋蟲搖動山嶽，紅尾巴的金色的魚也能自由自在地遊動。現在有沒有能辨別浮沉、識別深淺、垂下釣竿的人呢？有就出來相見。如果沒有，就回到山巖下，一同觀看月圓的時候。
上堂說法。舉例：浮山遠和尚說：『想要成為英俊的人嗎？必須具備四件事，才能顯出宗師的途徑。』什麼是這四件事呢？一是祖師的憑據，二是具備金剛的眼睛，三是有獅子的爪牙，四是得到衲僧殺活的拄杖。得到這四件事，才能縱橫變化，隨意舒捲，高聳於人天之上，像墻壁一樣屹立。
【English Translation】 English version: From beginning to end, consistent. Whatever is intended is invariably achieved. If you can truly be like this, with no other distractions in your mind, then the six senses will naturally become still. Silently investigate it, and you will not fail in ten thousand instances. The master then swept away all the previously learned doctrines. Tangqi approved of him. In the year of Yiwei during the Zhenghe era, he became the abbot of Huanglong Monastery, later residing on Mount Cao and Mount Shu. He then moved to Leitan.
During an assembly, he said: 'Form and mind are not different; there is no distinction between self and others.' Raising the whisk, he said: 'If you call it a whisk, you will fall into hell like an arrow. If you do not call it a whisk, you are like the blind with eyes. Even if you completely escape both ends, you are still like a black ox lying in dead water.'
During an assembly, he cited: Ananda asked Kashyapa: 'Besides the golden kasaya transmitted by the World-Honored One, what other Dharma was transmitted?' Kashyapa called out to Ananda, and Ananda responded. Kashyapa said: 'Knock down the flagpole in front of the gate.' The master said: 'The flagpole has not fallen, yet it pierces through everyone's skulls and replaces everyone's eyes. After the flagpole falls, where will you see Shakyamuni Buddha? Investigate!'
During an assembly, Fayan said: 'Recognizing the stool is complete and sufficient.' Yunmen said: 'Recognizing the stool creates a vast difference between heaven and earth.' Xuedou said: 'A wide marsh can hide a mountain, and a leopard can be subdued by a wildcat.' The master said: 'These three are all relying on others for their interpretations, with clarity and obscurity branching into two paths, not escaping seeing and hearing. Like the moon in the water. Huanglong is not like that; it fills up the universe, opening up a new era for the sun and moon.'
During an assembly, he said: 'Still water has no waves; bubbles arise from the wind. When the wind stops, the bubbles disappear, and the water becomes still and reflects emptiness. At this very moment, even if the gold and stones of Yan fill the sea, and mosquitoes and gnats shake the mountains, the red-tailed golden fish swim freely and comfortably. Now, is there anyone who can discern floating and sinking, recognize depth, and cast a fishing line? If so, come out and meet me. If not, return to the rocks and watch the moon when it is full together.'
During an assembly, he cited: Abbot Fushan Yuan said: 'Do you want to be a hero? You must have four things to reveal the path of a master.' What are these four things? First, the evidence of the patriarch; second, the eyes of a vajra; third, the claws and teeth of a lion; and fourth, the staff of killing and giving life of a monk. With these four things, one can transform freely, expand and contract at will, towering above humans and gods, standing like a wall.
千仞。儻不如是。守死善道者。敗軍之兆。何故。棒打石人。貴論實事。是以到這裡。得不修江耿耿。大野云凝。綠竹凝煙。青山鎖翠。風雲一致。水月齊觀。一句該通。已彰殘朽。師曰。黃龍今日出世。時當末季。佛法澆漓。不用祖師巴鼻。不用金剛眼睛。不用師子爪牙。不用殺活拄杖。只有一枝拂子以為蹊徑。亦能縱橫變態。任運卷舒。亦能高聳人天。壁立千仞。有時逢強即弱。有時遇貴即賤。拈起。則群魔屏跡。佛祖潛蹤。放下。則合水和泥。聖凡同轍。且道拈起好。放下好。竿頭絲線從君弄。不犯清波意自殊。 僧問。牛頭未見四祖時如何。曰。京三卞四。云。見后如何。曰。灰頭土面。云。畢竟如何。曰。一場懡㦬。紹興壬戌上元后。示微恙。晦日出衣橐唱鬻。書偈遺眾。日將昳。傳言諸寮。可罷且謁。逮夜漏盡。三問侍者。頗向曉否。少選。泊然而化。眾哀慕。火后。睛舌堅凈如故。設利明瑩。大如珠顆。其徒合靈骨塔于晦堂之側。壽八十六。臘六十二。
溫州護國寄堂景新禪師
郡之樂清人。族陳氏。于崇德寺得度。習臺教。游萬謁三祖宗禪師。宗器之。后依晦堂。始有深造。堂一日豎拳擬問。師亦豎拳曰。是得皮。是得髓。堂笑而稱善。大觀二年。溫守章公憑請住江心普寂。次居西山。
【現代漢語翻譯】 現代漢語譯本 千仞（形容極高）。倘若不是這樣，死守善道的人，是軍隊戰敗的預兆。為什麼呢？因為棒打石人，貴在討論實際的事情。因此到了這裡，就不能不修飾得像江水一樣清澈明亮，像廣闊的原野一樣雲氣凝聚，像綠竹一樣籠罩著煙霧，像青山一樣鎖住翠色。風雲一致，水月齊觀，一句就能通達，已經彰顯了殘朽。黃龍禪師說：『黃龍今日出世，正當末法時期，佛法衰敗凋零。不用祖師的規範，不用金剛的眼睛，不用獅子的爪牙，不用殺活的拄杖，只有一枝拂塵作為途徑，也能縱橫變化，隨意卷舒，也能高聳入雲，像峭壁一樣高聳千仞。有時遇到強硬的就示弱，有時遇到尊貴的就示賤。拈起拂塵，則群魔退避，佛祖隱藏軌跡；放下拂塵，則合水和泥，聖人凡人沒有區別。那麼，是拈起好呢？還是放下好呢？竿頭絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』 有僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』黃龍禪師說：『京三卞四（形容顛倒錯亂）。』僧人問：『見后如何？』黃龍禪師說：『灰頭土面（形容憔悴落魄）。』僧人問：『究竟如何？』黃龍禪師說：『一場懡㦬（形容糊塗無知）。』紹興壬戌年上元節后，黃龍禪師略感不適，臘月三十日拿出衣物唱賣，寫下偈語留給眾人。太陽將要偏西時，傳話給各寮房，可以停止參謁了。到了深夜，三番五次問侍者，是否快要天亮了。過了一會兒，安然圓寂。眾人哀悼思慕。火化后，眼睛和舌頭依然堅硬清凈，舍利明亮晶瑩，大如珠子。他的弟子們將靈骨合葬在晦堂的旁邊。享年八十六歲，僧臘六十二年。
溫州護國寄堂景新禪師 是郡里樂清人，姓陳。在崇德寺出家，學習天臺宗的教義。遊歷各地拜謁三祖宗禪師，宗禪師器重他。後來依止晦堂禪師，才有了深入的造詣。晦堂禪師有一天豎起拳頭想要提問，景新禪師也豎起拳頭說：『這是得到了皮毛，還是得到了精髓？』晦堂禪師笑著稱讚他。大觀二年，溫州太守章公憑請景新禪師住持江心普寂寺，之後又住在西山。
【English Translation】 English version 『Qian Ren』 (thousand Ren, describing extreme height). If it is not so, those who stubbornly adhere to the good path are a sign of a defeated army. Why? Because striking a stone man values discussing practical matters. Therefore, having arrived here, one must cultivate oneself to be as clear and bright as the river, as condensed as the clouds over the vast wilderness, as shrouded in mist as the green bamboo, and as locked in verdant hues as the green mountains. Wind and clouds are in harmony, water and moon are viewed together; one sentence can penetrate everything, already revealing the decayed and rotten. Master Huanglong said: 『Huanglong appears in the world today, precisely in the Dharma-ending Age, when the Buddha-dharma is declining and withering. We do not use the ancestral master's standards, do not use the Vajra's eyes, do not use the lion's claws and teeth, do not use the life-and-death staff; only this whisk is used as a path, and it can also transform freely, roll and unroll at will, and can also tower high into the heavens, standing as a cliff of a thousand Ren. Sometimes, when encountering the strong, it shows weakness; sometimes, when encountering the noble, it shows humility. When the whisk is raised, all demons retreat and Buddhas and ancestors conceal their traces; when the whisk is lowered, it mixes water and mud, and saints and mortals are the same. So, is it better to raise it, or better to lower it? The silk thread on the pole is for you to play with, without disturbing the clear waves, the meaning is naturally different.』 A monk asked: 『What was Niu Tou (Fazong Zen Master) like before he met the Fourth Patriarch (Daoxin Zen Master)?』 Huanglong Zen Master said: 『Jing three Bian four (describing upside down and chaotic).』 The monk asked: 『What was he like after he met him?』 Huanglong Zen Master said: 『Ash-covered head and dirt-covered face (describing haggard and downcast).』 The monk asked: 『What was he like ultimately?』 Huanglong Zen Master said: 『A scene of confusion (describing muddled and ignorant).』 After the Lantern Festival in the Renxu year of Shaoxing, Huanglong Zen Master felt slightly unwell. On the thirtieth day of the twelfth month, he took out his clothes to sell and wrote a verse to leave to the assembly. As the sun was about to set, he sent word to the various quarters that they could stop visiting. Late at night, he asked the attendant three times if it was almost dawn. After a while, he passed away peacefully. The assembly mourned and missed him. After cremation, his eyes and tongue were still firm and pure, and the Sharira were bright and clear, as large as pearls. His disciples buried his spiritual bones next to Huitang. He lived to be eighty-six years old, with sixty-two years as a monk.
Zen Master Jingtang Jingxin of Huguo Temple in Wenzhou He was a native of Yueqing in the prefecture, with the surname Chen. He was ordained at Chongde Temple and studied the teachings of the Tiantai school. He traveled around visiting Zen Master Sanzuzong, who valued him. Later, he relied on Zen Master Huitang and then he had a deep understanding. One day, Zen Master Huitang raised his fist, wanting to ask a question. Zen Master Jingxin also raised his fist and said: 『Is this getting the skin, or getting the marrow?』 Zen Master Huitang smiled and praised him. In the second year of Daguan, Prefect Zhang of Wenzhou invited Zen Master Jingxin to reside at Jiangxin Puji Temple, and later he resided at Xishan.
上堂曰。有處若有。瞎卻天下人眼。無處若無。失卻衲僧鼻孔。古今成現。不用針錐。紫胡半夜高聲捉賊。維那隻得旁觀。丹霞白日要見國師。侍者但知其一。且道本分相見合作么生。陌路相逢舜若多。切忌額頭汗如雨。 上堂。三界無法。何處求心。欲知護國當陽句。且看門前竹一林。 僧問。古曲無音韻。如何和得齊。曰。石女著枷鎖。云。全非今日事。只在未生前。曰。山僧不答這話。云。為甚麼不答。曰。有甚救處。 問。我手何似佛手。曰。天空無四壁。云。我腳何似驢腳。曰。聞時九鼎重。見后一毫輕。云。黃龍正派。流入永嘉也。曰。勺卜聽虛聲。紹興己未。示寂。塔于西山。
漳州保福本權禪師
臨漳人也。性質直而勇於道。乃于晦堂舉拳處徹證根源。機辯捷出。山谷黃太史初有所入。問晦堂。此中誰可與語。堂曰。漳州權。師方督役開田。山谷同晦堂往致問曰。直歲還知露柱生兒么。曰。是男是女。谷擬議。師揮之。堂謂曰。不得無禮。師曰。這木頭。不打更待何時。谷大笑。后歸里。陸沈山寺。郭功甫倅漳過山谷。谷力稱彼有權道者。深得晦堂之道。公宜見之。郭抵郡訪尋。人無識者。后得之。命住保福。 上堂。舉。寒山偈曰。吾心似秋月。碧潭清皎潔。無物堪比倫。教我如何
【現代漢語翻譯】 現代漢語譯本 上堂時禪師說：『如果說「有」處真有，那就遮蔽了天下人的眼睛；如果說「無」處真無，那就喪失了衲僧的鼻孔。古往今來，現成的事實，本來就用不著針錐來度量。就像紫胡半夜高聲捉賊，維那也只能在旁邊看著；丹霞白日裡想要見國師，侍者也只知道其中一部分。』那麼，本分相見，應該如何做呢？就像在陌路上相逢舜若多（指虛妄的認識），切記不要額頭汗如雨下（比喻妄念紛飛）。 上堂時禪師說：『三界之中本無法可得，又從何處去求心呢？想要知道護國寺當陽的妙句，且看門前的竹林。』 有僧人問：『古曲沒有音韻，如何才能和諧地唱出來呢？』禪師說：『就像石女戴著枷鎖。』僧人說：『這完全不是今天的事情，而是在未出生之前就已經存在了。』禪師說：『山僧不回答這句話。』僧人說：『為什麼不回答呢？』禪師說：『有什麼可救的呢？』 有僧人問：『我的手像不像佛手？』禪師說：『天空沒有四壁。』僧人說：『我的腳像不像驢腳？』禪師說：『聽聞時覺得九鼎重，見到后卻覺得一毫輕。』僧人說：『黃龍慧南禪師的正脈，流入了永嘉（指永嘉玄覺禪師）啊！』禪師說：『用勺子占卜，聽到的都是虛聲。』紹興己未年，禪師圓寂，塔建在西山。
漳州保福本權禪師
是臨漳人。他天性耿直，勇於追求真理。在晦堂禪師舉拳的地方徹底證悟了根源。他的機鋒辯才敏捷。黃山谷（黃庭堅）最初有所領悟時，問晦堂禪師：『這裡誰可以與我談論佛法？』晦堂禪師說：『漳州本權。』當時本權禪師正在督工開墾田地。黃山谷與晦堂禪師一同前去拜訪，問道：『直歲（值年太歲）還知道露柱（石柱）生孩子嗎？』本權禪師說：『是男是女？』黃山谷正在思索，本權禪師揮手趕他走。晦堂禪師說：『不得無禮。』本權禪師說：『這木頭，不打更待何時？』黃山谷大笑。後來回到家鄉，隱居在山寺中。郭功甫任漳州通判，路過黃山谷，黃山谷極力稱讚說：『有一位名叫本權的道者，深得晦堂禪師的真傳，您應該去見見他。』郭功甫到達漳州后四處尋訪，沒有人認識他。後來才找到他，於是請他住持保福寺。 上堂時，禪師引用寒山子的偈語說：『我的心像秋天的月亮，在碧綠的深潭中清澈皎潔。沒有什麼可以比擬，教我如何說呢？』
【English Translation】 English version In the Dharma Hall, the Zen master said: 'If there is truly 'being' where there is being, it blinds the eyes of all people in the world. If there is truly 'non-being' where there is non-being, it causes the monks to lose their nostrils. From ancient times to the present, the facts are already present, and there is no need for needles or awls to measure them. It's like Zihu loudly catching a thief in the middle of the night, and the director can only watch from the side; Danxia wants to see the national teacher in broad daylight, and the attendant only knows one part of the story.' So, how should we meet each other in our true nature? It's like meeting Shunyata (referring to illusory perception) on a strange road, and remember not to let sweat pour down your forehead (a metaphor for rampant delusions). In the Dharma Hall, the Zen master said: 'In the Three Realms, there is no Dharma to be found, so where can you seek the mind? If you want to know the powerful words of Huguo Temple, just look at the bamboo forest in front of the gate.' A monk asked: 'Ancient melodies have no rhythm, how can they be harmoniously sung?' The Zen master said: 'It's like a stone woman wearing shackles.' The monk said: 'This is not just about today, but existed before birth.' The Zen master said: 'This monk will not answer that question.' The monk said: 'Why not?' The Zen master said: 'What is there to save?' A monk asked: 'Is my hand like the Buddha's hand?' The Zen master said: 'The sky has no four walls.' The monk said: 'Is my foot like a donkey's foot?' The Zen master said: 'When heard, it feels as heavy as nine tripods; after seeing it, it feels as light as a single hair.' The monk said: 'The orthodox lineage of Zen Master Huanglong Huinan flows into Yongjia (referring to Zen Master Yongjia Xuanjue)!' The Zen master said: 'Divining with a spoon only hears empty sounds.' In the year of Jiwei in the Shaoxing era, the Zen master passed away and his stupa was built on West Mountain.
Zen Master Baofu Benquan of Zhangzhou
He was a native of Linzhang. He was straightforward in nature and courageous in pursuing the truth. He thoroughly realized the source at the place where Zen Master Huitang raised his fist. His wit and eloquence were quick. When Huang Shangu (Huang Tingjian) initially had some understanding, he asked Zen Master Huitang: 'Who here can discuss the Dharma with me?' Zen Master Huitang said: 'Benquan of Zhangzhou.' At that time, Zen Master Benquan was supervising the reclamation of fields. Huang Shangu and Zen Master Huitang went to visit him together and asked: 'Does the year deity (the deity of the year) still know that the dew pillar (stone pillar) gives birth to children?' Zen Master Benquan said: 'Is it a boy or a girl?' Huang Shangu was pondering, and Zen Master Benquan waved him away. Zen Master Huitang said: 'You must not be rude.' Zen Master Benquan said: 'This piece of wood, if I don't hit him, when will I hit him?' Huang Shangu laughed loudly. Later, he returned to his hometown and lived in seclusion in a mountain temple. Guo Gongfu, the vice prefect of Zhangzhou, passed by Huang Shangu, and Huang Shangu highly praised him, saying: 'There is a Daoist named Benquan who has deeply attained the true transmission of Zen Master Huitang, you should go and see him.' After Guo Gongfu arrived in Zhangzhou, he searched everywhere, but no one knew him. Later, he found him and invited him to be the abbot of Baofu Temple. In the Dharma Hall, the Zen master quoted the verse of Hanshanzi, saying: 'My heart is like the autumn moon, clear and bright in the green deep pool. There is nothing to compare it to, how can I describe it?'
說。老僧即不然。吾心似燈籠。點火內外紅。有物堪比倫。來朝日出東。傳者以為笑。黃龍死心見之。嘆曰。權兄提唱若此。誠不負先師所付囑也。竟終於保福。
泗州龜山曉津禪師
閩之連江人。歷參宗匠。機契未投。晚依晦堂。堂舉德山小參不答話辟之。師聞。脫然穎悟。留侍日久。初說法于西京石壁。次徙龜山。 上堂曰。摩竭掩室。盡大地人被他熱瞞。毗耶杜詞。金毛師子敗闕不少。便恁么去。大似停橈舉棹。且向灣內泊船。而今莫有喚不回頭底么。擔板禪和。如麻似粟。 上堂。田地穩密。過犯彌天。灼然抬腳不起。神通遊戲。無瘡自傷。特地下腳不得。且道過在甚麼處。具參學眼底出來。共相理論。要見本分家山。不支岐路。莫只管自家點頭。蹉過歲月。他時異日。頂上一椎。莫言不道。崇寧三年八月十四日。泊然而逝。
舒州天柱修靜禪師
歲旦上堂曰。北帝收威。東君佈政。律初標於四氣。爻已動於三陽。山川無索寞之容。草木有芬芳之意。玉簪墜檐。而河冰漸泮。錦字橫漢。而寒雁將回。熙熙萬里盡含春。誰悟毗盧真境界。大眾。若向這裡悟徹去。則許汝應時納祐。與世均休。踞兔角床。握龜毛拂。或縱或奪。或晦或明。饒益群生。得大自在。若也未悟。依例奔波添一歲
【現代漢語翻譯】 現代漢語譯本： 說。老僧卻不這樣認為。我的心就像燈籠，點火后內外都紅。如果有東西可以比擬，那就是明日的日出東方。傳這話的人認為這是笑話。黃龍慧南（Huanglong Huinan）的弟子死心悟新（Sixin Wuxin）見到這種情況，感嘆說：『權兄的提倡竟然如此，真不辜負先師的囑託啊。』最終死心悟新在保福寺圓寂。
泗州龜山曉津禪師（Sizhou Guishan Xiaojin Chanshi）
是閩地連江人。他遍參各位宗師，但機緣不合，未能開悟。後來依止晦堂禪師。晦堂禪師舉德山宣鑒（Deshan Xuanjian）小參不答話之事來開示，曉津禪師聽后，豁然開悟。之後留在晦堂禪師身邊侍奉很久。最初在西京石壁說法，後來遷到龜山。上堂說法時說：『摩竭（Mojie，一種海獸）掩蓋房室，讓所有人都被他的熱氣矇蔽。毗耶（Viya，即維摩詰）杜絕言辭，金毛師子也屢屢失敗。如果就這樣下去，就像停橈舉棹一樣，不如在灣內泊船。現在有沒有能做到叫他不回頭的人呢？』那些死守教條的禪和子，多如麻，密如粟。上堂又說：『田地穩固周密，過犯卻彌天蓋地，以至於抬腳都抬不起來。神通遊戲，無瘡卻自傷，特別地讓人下腳不得。』那麼，過錯到底在哪裡呢？希望有參學眼力的人出來，共同理論。想要見到自己的本來面目，就不要走岔路。不要只顧自己點頭，錯過了歲月。他時異日，當頭一棒打下來，不要說我沒告訴過你。』崇寧三年八月十四日，曉津禪師安詳圓寂。
舒州天柱修靜禪師（Shuzhou Tianzhu Xiujing Chanshi）
歲旦上堂說法：『北方的水神收斂了威勢，春神開始施佈政令。律歷起始於四季，卦象已應動於三陽。山川沒有蕭索的景象，草木有了芬芳的意味。玉簪從屋檐上垂下，河裡的冰也漸漸融化。錦字在銀河中橫亙，寒雁也將要回歸。萬里大地充滿春意，有誰能領悟毗盧遮那佛（Vairocana，意為光明遍照）的真境界呢？』各位，如果能在這裡領悟透徹，就允許你們應時納福，與世同樂，坐在兔角床上，握著龜毛拂塵，或縱或奪，或晦或明，饒益眾生，獲得大自在。如果還沒有領悟，那就只能像往常一樣奔波，又多增加了一歲。
【English Translation】 English version: He said, 'The old monk doesn't think so. My heart is like a lantern, red inside and out when lit. If there is anything comparable, it is the sunrise in the east tomorrow.' Those who spread this thought it was a joke. Sixin Wuxin (Sixin Wuxin, disciple of Huanglong Huinan), upon seeing this, sighed and said, 'Brother Quan's advocacy is indeed like this, truly not failing the late master's entrustment.' In the end, Sixin Wuxin passed away at Baofu Temple.
Chan Master Xiaojin of Guishan Temple in Sizhou (Sizhou Guishan Xiaojin Chanshi)
Was a native of Lianjiang in Min. He visited various masters, but his opportunity did not align, and he failed to attain enlightenment. Later, he relied on Master Huitang. Master Huitang cited the case of Deshan Xuanjian (Deshan Xuanjian) not answering questions during a small Dharma assembly to enlighten the assembly. Upon hearing this, Chan Master Xiaojin suddenly attained enlightenment. Afterwards, he stayed by Master Huitang's side for a long time. He first preached the Dharma at Shibi in Xijing, and later moved to Guishan. During an ascending-the-dharma-hall sermon, he said, 'Mojie (Mojie, a kind of sea monster) covers the room, causing all people to be deceived by its heat. Viya (Viya, i.e., Vimalakirti) cuts off words, and the golden-haired lion fails repeatedly. If it goes on like this, it's like stopping the oars and raising the mast; it's better to moor the boat in the bay. Now, is there anyone who can make him not turn back?' Those Chan practitioners who rigidly adhere to doctrines are as numerous as hemp and as dense as millet. During another ascending-the-dharma-hall sermon, he said, 'The field is stable and secure, but transgressions cover the sky and the earth, to the point that one cannot even lift one's feet. Supernatural powers are a game, and one injures oneself without wounds, making it particularly impossible to set foot. 'So, where exactly does the fault lie? I hope those with the eye of a student will come out and discuss it together. If you want to see your original face, don't take detours. Don't just nod your heads, missing the years. In the future, one day, when a blow comes down on your head, don't say I didn't tell you.' On the fourteenth day of the eighth month of the third year of Chongning, Chan Master Xiaojin passed away peacefully.
Chan Master Xiujing of Tianzhu Mountain in Shuzhou (Shuzhou Tianzhu Xiujing Chanshi)
During an ascending-the-dharma-hall sermon on New Year's Day, he said, 'The northern water deity has restrained its power, and the spring deity has begun to implement its policies. The calendar begins with the four seasons, and the hexagrams have already moved in response to the three yangs. The mountains and rivers have no desolate appearance, and the grasses and trees have a fragrant meaning. Jade hairpins hang from the eaves, and the ice in the river gradually melts. Brocade characters stretch across the Milky Way, and the cold geese are about to return. The vast land is full of spring, who can comprehend the true realm of Vairocana (Vairocana, meaning 'light shining everywhere')?' Everyone, if you can thoroughly understand this, then you are allowed to receive blessings in due season, and share the joy with the world, sitting on a rabbit-horn bed, holding a turtle-hair whisk, sometimes seizing, sometimes releasing, sometimes obscure, sometimes bright, benefiting all beings, and obtaining great freedom. If you have not yet understood, then you can only run around as usual, adding another year to your life.'
。滿身塵土傍人門。
吉州青原惟信禪師
上堂曰。老僧三十年前未參禪時。見山是山。見水是水。及至後來親見知識。有個入處。見山不是山。見水不是水。而今得個休歇處。依前見山只是山。見水只是水。大眾。這三般見解。是同是別。有人緇素得出。許汝親見老僧。
鄂州黃龍智明禪師
上堂。南北一訣。斬釘截鐵。切忌思量。翻成途轍。 一日。上堂。眾才集。師乃曰。不可更開眼說夢去也。便下座。 僧問。世尊說法。魔界傾頹。和尚開堂。有何祥瑞。曰。一夜落華雨。滿城流水香。
成都府海云法琮禪師
上堂。亞身曰。一雨灑乾坤。我這裡為甚麼不濕。便下座。
潭州道吾仲圓禪師
上堂曰。不是心。不是佛。不是物。古人恁么道。譬如管中窺豹。但見一斑。設或入林不動草。入水不動波。亦如騎馬向冰凌上行。若是射鵰手。何不向蛇頭上措癢。具正眼者試辨看。良久。曰。鴛鴦繡出自金針。
漢州三聖繼昌禪師
彭之九隴人。族黎氏。自少出關至黃龍。即有趣入。久之。乃盡所疑。歸住三聖。遷云居。 上堂曰。木佛不度火。甘露臺前逢達磨。惆悵洛陽人未來。面壁九年空冷坐。金佛不度爐。坐嘆勞生走道途。不向華山圓上看。豈知
【現代漢語翻譯】 現代漢語譯本 滿身塵土，依傍他人門戶。
吉州青原惟信禪師
上堂開示說：『老僧我在三十年前未參禪的時候，看山是山，看水是水。等到後來親近善知識（kalyāṇa-mitta，指引修行的人），有個入門之處，看山不是山，看水不是水。現在得到一個休歇安身的地方，依舊看山只是山，看水只是水。』大眾，這三種見解，是相同還是不同？有人能夠分辨清楚，才允許你親眼見到老僧。
鄂州黃龍智明禪師
上堂開示：『南北宗的宗旨要訣，如同斬釘截鐵一般，切忌思量分別，否則反而成為歧途。』 有一天，上堂開示，大眾聚集后，禪師說：『不可再睜眼說夢話了。』便下座。 有僧人問：『世尊（釋迦牟尼佛）說法，魔界傾頹，和尚您開堂說法，有什麼祥瑞？』禪師說：『一夜之間落滿花雨，滿城流水都帶著香氣。』
成都府海云法琮禪師
上堂開示，彎下身子說：『一場雨灑遍乾坤，我這裡為什麼不濕？』便下座。
潭州道吾仲圓禪師
上堂開示說：『不是心，不是佛，不是物。古人這樣說，譬如從管子里看豹，只能看到一個斑點。假設進入樹林不驚動草，進入水中不擾動波，也像騎馬在冰面上行走。如果是射鵰高手，為什麼不向蛇頭上撓癢？』有正眼的人試著辨別看看。良久，說：『鴛鴦是金針繡出來的。』
漢州三聖繼昌禪師
彭州九隴人，姓黎。從小離開家鄉到黃龍，就很有興趣深入禪法，很久之後，才消除所有疑惑，回到三聖寺居住，後來遷到云居寺。 上堂開示說：『木雕的佛像不能度過火災，甘露臺前遇到了達磨祖師（Bodhidharma，禪宗始祖）。惆悵洛陽人沒有來，面壁九年只是白白冷坐。金鑄的佛像不能度過熔爐，只能嘆息一生奔波在求道的路上。如果不向華山頂上好好看看，怎麼會知道？』
【English Translation】 English version Covered in dust, relying on others' doors.
Chan Master Weixin of Qingyuan in Jizhou
Ascended the hall and said: 'When this old monk had not yet practiced Chan thirty years ago, I saw mountains as mountains, and water as water. Later, when I personally met a good teacher (kalyāṇa-mitta, a guide in practice) and had a way in, I saw mountains not as mountains, and water not as water. Now I have found a place of rest, and I still see mountains simply as mountains, and water simply as water.' Monks, are these three views the same or different? If someone can discern them clearly, I will allow you to see this old monk in person.
Chan Master Zhiming of Huanglong in Ezhou
Ascended the hall and said: 'The essential point of the Southern and Northern schools is like cutting nails and slicing iron. Avoid thinking and discrimination at all costs, or you will turn it into a wrong path.' One day, ascended the hall. After the assembly gathered, the Master said: 'We must not open our eyes and continue to dream.' Then he descended from the seat. A monk asked: 'When the World-Honored One (Shakyamuni Buddha) preached the Dharma, the realm of demons collapsed. What auspicious signs are there when you open the hall, Master?' The Master said: 'Overnight, flower rain fell, and the fragrance of flowing water filled the city.'
Chan Master Facong of Haiyun in Chengdu Prefecture
Ascended the hall, bent down and said: 'A rain sprinkles the universe, why is it not wet here?' Then he descended from the seat.
Chan Master Zhongyuan of Daowu in Tanzhou
Ascended the hall and said: 'It is not mind, not Buddha, not thing. The ancients said it this way, like looking at a leopard through a tube, only seeing one spot. Suppose entering the forest without disturbing the grass, entering the water without disturbing the waves, it is also like riding a horse on ice. If you are a skilled eagle hunter, why not try to scratch the snake's head?' Those with true eyes, try to discern this. After a long pause, he said: 'The mandarin ducks are embroidered with golden needles.'
Chan Master Jichang of Sansheng in Hanzhou
A native of Jiulong in Pengzhou, surnamed Li. He left his hometown at a young age and went to Huanglong, where he was very interested in delving into Chan practice. After a long time, he eliminated all his doubts and returned to live at Sansheng Temple, later moving to Yunju Temple. Ascended the hall and said: 'A wooden Buddha cannot cross fire, and Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism) is encountered before the Sweet Dew Terrace. It is regrettable that the people of Luoyang have not come, and facing the wall for nine years is just a cold, empty sitting. A golden Buddha cannot cross the furnace, and one can only sigh at a lifetime of running on the path of seeking the Way. If you don't look carefully at the top of Mount Hua, how will you know?'
潘閬倒騎驢。泥佛不度水。一道靈光照天地。堪羨玄沙老古錐。不要南山看鱉鼻。 上堂。舉趙州訪二庵主。師曰。五陵公子爭夸富。百衲高僧不厭貧。近來世俗多顛倒。只重衣衫不顧人。
舒州龍門純禪師
上堂曰。有個漢。自從曠大劫。無住亦無依。上無片瓦蓋頭。下無寸土立足。且道十二時中在甚麼處安身立命。若也知得。朝到西天。暮歸唐土。
東林照覺總禪師法嗣
隆興府泐潭應干禪師
上堂曰。靈光洞輝。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。古人恁么道。殊不知是個坑阱。貼肉汗衫脫不去。過不得。直須如師子兒壁立千仞。方能剿絕去。然雖如是。也是布袋里老鴉。拍禪床。下座。
廬山開先廣鑒行英禪師
東溪閑居。示眾曰。聯絡藤蘿一徑。行窮始到松門。籬畔野華不艷。堂前流水非喧。午飯龍離鐵缽。夜深月落金盆。此是真修行處。何人得意忘言。靈山河沙聖眾。黃梅七百高僧。悟華曉稱迦葉。傳衣夜喚盧能。心自本來不有。法道得了何曾。齋后釅茶三盞。叢林一任喧騰。 僧問。如何是祖師西來意。曰。君山點破洞庭湖。云。意旨如何。曰。白浪四邊繞。紅塵何處來。 問。如何是道。曰。良田萬頃。僧云。
{ "translations": [ "現代漢語譯本：", "潘閬倒騎驢：潘閬（人名）倒騎著驢。", "泥佛不度水：泥做的佛像無法渡水。", "一道靈光照天地：一道靈光照亮整個天地。", "堪羨玄沙老古錐：真令人羨慕玄沙（禪師名）這位老前輩。", "不要南山看鱉鼻：不必去南山看烏龜的鼻子（比喻沒有必要去探究無意義的事物）。", "上堂：禪師登上法堂說法。", "舉趙州訪二庵主：舉趙州（禪師名）拜訪兩位庵主的例子。", "師曰：禪師說。", "五陵公子爭夸富：五陵（地名）的富家子弟爭相炫耀財富。", "百衲高僧不厭貧：身穿百衲衣的高僧不以貧窮為苦。", "近來世俗多顛倒：近來世俗之人大多本末倒置。", "只重衣衫不顧人：只看重衣著而不顧及人的內在。", "舒州龍門純禪師", "上堂曰：禪師登上法堂說法，說。", "有個漢：有這麼一個人。", "自從曠大劫：自從久遠的時間以前。", "無住亦無依：沒有住所也沒有依靠。", "上無片瓦蓋頭：上面沒有一片瓦遮頭。", "下無寸土立足：下面沒有一寸土地立足。", "且道十二時中在甚麼處安身立命：那麼，請問他一天十二個時辰在什麼地方安身立命呢？", "若也知得：如果知道的話。", "朝到西天：早上到達西天（佛教中的極樂世界）。", "暮歸唐土：晚上回到唐土（指中國）。", "東林照覺總禪師法嗣", "隆興府泐潭應干禪師", "上堂曰：禪師登上法堂說法，說。", "靈光洞輝：靈光閃耀。", "迥脫根塵：完全脫離了六根和六塵（佛教用語，指感官和外界事物）。", "體露真常：本體顯露出真實不變的本性。", "不拘文字：不拘泥於文字。", "心性無染：心性和本性沒有污染。", "本自圓成：本來就是圓滿成就的。", "但離妄緣：只要遠離虛妄的因緣。", "即如如佛：就是如如不動的佛。", "古人恁么道：古人這樣說。", "殊不知是個坑阱：卻不知道這是個陷阱。", "貼肉汗衫脫不去：貼身的汗衫脫不下來。", "過不得：過不去。", "直須如師子兒壁立千仞：必須像獅子一樣，壁立千仞（形容氣勢雄偉）。", "方能剿絕去：才能徹底清除。", "然雖如是：即使是這樣。", "也是布袋里老鴉：也是布袋里的烏鴉（比喻隱藏不露）。", "拍禪床：拍打禪床。", "下座：走下法座。", "廬山開先廣鑒行英禪師", "東溪閑居：在東溪閑居。", "示眾曰：向大眾開示說。", "聯絡藤蘿一徑：連線著藤蔓的一條小路。", "行窮始到松門：走到盡頭才到達松樹掩映的門。", "籬畔野華不艷：籬笆旁邊的野花並不艷麗。", "堂前流水非喧：堂屋前面的流水並不喧鬧。", "午飯龍離鐵缽：午飯時，龍離開了鐵缽（比喻吃飯）。", "夜深月落金盆：夜深了，月亮落入了金盆（比喻月亮落下）。", "此是真修行處：這裡才是真正修行的地方。", "何人得意忘言：誰能領會其中真意而忘卻言語呢？", "靈山河沙聖眾：靈山（指靈鷲山，釋迦牟尼說法之地）有如恒河沙數般的聖眾。", "黃梅七百高僧：黃梅（指黃梅禪宗道場）有七百位高僧。", "悟華曉稱迦葉：悟道后，釋迦牟尼在清晨稱讚迦葉（釋迦牟尼的弟子）。", "傳衣夜喚盧能：半夜傳衣給盧能（即慧能，禪宗六祖）。", "心自本來不有：心本來就是空無所有的。", "法道得了何曾：佛法真諦領悟了又能得到什麼呢？", "齋后釅茶三盞：齋飯後喝三杯濃茶。", "叢林一任喧騰：叢林（指寺院）任憑它喧鬧。", "僧問：有僧人問道。", "如何是祖師西來意：什麼是祖師西來的真意？", "曰：禪師回答說。", "君山點破洞庭湖：君山（山名）點綴著浩瀚的洞庭湖。", "云：僧人說。", "意旨如何：其中意旨是什麼？", "曰：禪師說。", "白浪四邊繞：白色的浪花在四周環繞。", "紅塵何處來：世俗的煩惱從哪裡來呢？", "問：僧人問。", "如何是道：什麼是道？", "曰：禪師說。", "良田萬頃：有肥沃的田地萬頃。", "僧云：僧人說。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "translations":[ "English version:", "Pan Lang rides a donkey backwards.", "A clay Buddha cannot cross the water.", "A single ray of spiritual light illuminates the universe.", "How enviable is old patriarch Xuansha (Zen master's name).", "No need to go to Nanshan to see a turtle's nose (metaphor for not needing to explore meaningless things).", "Ascending the Dharma Hall: The Zen master ascends the Dharma Hall to preach.", "Raising the example of Zhaozhou visiting two hermitage masters.", "The master said:", "The young masters of the Five Tombs compete to show off their wealth.", "A patched-robed monk is not tired of poverty.", "Recently, worldly customs have become inverted.", "They only value clothing and disregard the person.", "Zen Master Chun of Longmen Temple in Shuzhou", "Ascending the Dharma Hall, he said:", "There is a man.", "Since countless eons ago.", "Without dwelling or reliance.", "Above, not a single tile to cover his head.", "Below, not an inch of ground to stand on.", "Then tell me, where does he settle his life in the twelve periods of the day?", "If you know this,", "In the morning, he arrives in the Western Paradise (the Pure Land of Buddhism).", "In the evening, he returns to the Tang land (referring to China).", "Successor of Zen Master Zong of Zhaojue Temple in Donglin", "Zen Master Yinggan of Letan Temple in Longxing Prefecture", "Ascending the Dharma Hall, he said:", "Spiritual light shines brightly.", "Completely detached from the root and dust (Buddhist term referring to the senses and external objects).", "The body reveals true constancy.", "Not bound by words.", "The nature of mind is without defilement.", "Originally perfect and complete.", "Just by separating from deluded conditions,", "One is the Thus Come Buddha.", "The ancients said it like this.", "But they do not know it is a pitfall.", "The sweat-soaked undershirt sticks and cannot be taken off.", "Cannot pass through.", "One must be like a lion cub standing tall on a thousand-foot cliff (describing majestic momentum).", "Only then can one completely eradicate it.", "Even so,", "It is also like an old crow in a bag (metaphor for being hidden and not revealing oneself).", "Striking the Zen platform.", "Descending from the seat.", "Zen Master Xingying of Kaixian Temple on Mount Lu", "Living in seclusion in Dongxi.", "Instructing the assembly, he said:", "A path connecting vines and creepers.", "Walking to the end, one arrives at a gate shaded by pines.", "The wild flowers beside the fence are not beautiful.", "The flowing water in front of the hall is not noisy.", "At lunchtime, the dragon leaves the iron bowl (metaphor for eating).", "Late at night, the moon falls into a golden basin (metaphor for the moon setting).", "This is the place for true cultivation.", "Who can understand the meaning and forget the words?", "The countless saints of Ling Mountain (referring to Vulture Peak, where Shakyamuni Buddha preached).", "The seven hundred eminent monks of Huangmei (referring to the Huangmei Zen Buddhist center).", "After enlightenment, Shakyamuni praised Kashyapa (Shakyamuni's disciple) at dawn.", "At night, he secretly passed the robe to Lu Neng (Huineng, the Sixth Patriarch of Zen).", "The mind is originally non-existent.", "What can be gained from understanding the Dharma?", "Three cups of strong tea after the vegetarian meal.", "Let the monastery be as noisy as it wants.", "A monk asked:", "What is the meaning of the Patriarch's coming from the West?", "The master said:", "Mount Jun embellishes the vast Dongting Lake.", "The monk said:", "What is the meaning?", "The master said:", "White waves surround it on all sides.", "Where does the red dust come from?", "Asked: A monk asked.", "What is the Dao?", "Said: The Zen master said.", "Ten thousand acres of fertile land.", "Monk Yun: The monk said." ] }
不會。師曰。春不耕。秋無望。
隆興府黃龍法鏡可仙禪師
嚴陵陳氏子。于長壽寺得度。元豐間。說法圓通。次遷石霜．黃龍。僧問。如何是佛法大意。曰。寸釘牛刀。云。學人不會。曰。參取不會底。
臨江軍慧力可昌禪師
初自黃龍會中。去依照覺。獲證微密。逾二十年。出居慧力。 上堂曰。佛法根源。非正信妙智不能悟入。祖師關鍵。非大悲重愿何以開通。具信智。則權實雙行。如金在礦。全悲願。則善惡可辨。似月離云。大眾。只如父母未生時。許多譬喻向甚麼處吐露。良久。曰。十語九中。不如一默。 僧問。如何是末後一句。曰。少林依位立。馬祖喝嫌低。云。三十年後。專為流通。曰。也不得草草。 問。承師有言。忍別三徴高臥者。慚為一請便行人。就中還有肴訛也無。曰。有人斷得。許伊具眼。云。大眾臨筵。乞師不吝。師便打。
紹興府象田梵卿禪師
嘉興華亭人。族錢氏。幼慧靜。秉志純實。弱冠。投超果寺德強披削。初游講聚。后易服謁圓通秀。又謁投子青。久之。青入滅。往依照覺。頓契機語。歸省親。道俗迎居白牛海慧。遷永嘉靈峰及會稽象田。 上堂曰。春已暮。落華紛紛下紅雨。南北行人歸不歸。千林萬林鳴杜宇。我無家兮何處歸。十方
【現代漢語翻譯】 現代漢語譯本： 僧人問：『春天不耕種，秋天還有什麼指望呢？』 老師說：『春天不耕種，秋天就沒有希望。』
隆興府黃龍法鏡可仙禪師
嚴陵陳氏之子，在長壽寺剃度出家。元豐年間，說法圓融通達。之後遷往石霜、黃龍。有僧人問：『如何是佛法的大意？』（佛法最核心的意義是什麼？）禪師說：『寸釘牛刀。』（用小釘子去釘牛刀，比喻不相稱。）僧人說：『學人不能領會。』禪師說：『參究領會那個「不能領會」之處。』
臨江軍慧力可昌禪師
最初從黃龍會中離開，去依止圓覺禪師，獲得精微奧妙的證悟。二十多年後，出來住持慧力寺。上堂說法：『佛法的根源，非有正信和妙智不能悟入；祖師的關鍵，非有大悲心和深重誓願無法開通。具備信智，則權巧和真實並行，如金子在礦石中；完全具備悲願，則善與惡可以分辨，似月亮離開雲層。』大眾，就如父母未生你之前，許多譬喻向什麼地方吐露？』良久，說：『十句話說中九句，不如一句沉默。』 僧人問：『如何是末後一句？』（最終極的真理是什麼？）禪師說：『少林依位立，馬祖喝嫌低。』（少林寺的達摩祖師面壁而立，馬祖道一的棒喝都顯得低了。）僧人說：『三十年後，專門為此流通。』禪師說：『也不得草草了事。』 僧人問：『聽聞禪師您說過，『忍別三徴高臥者，慚為一請便行人。』（忍受三次徵召而高臥不起的人，慚愧於一次邀請就行動的人。）這其中還有差錯嗎？』禪師說：『有人能判斷出來，就允許他具備眼力。』僧人說：『大眾聚集在此，懇請禪師不要吝惜。』禪師便打了他。
紹興府象田梵卿禪師
嘉興華亭人，是錢氏家族的後代。從小就聰慧安靜，秉持的志向純正篤實。弱冠之年，到超果寺拜德強為師剃度出家。最初遊學于講經說法的場所，後來改換服裝去拜謁圓通秀禪師，又去拜謁投子青禪師。過了很久，投子青禪師圓寂，梵卿禪師前往依止圓覺禪師，頓時領悟了禪機。回家省親，道士和百姓迎接他居住在白牛海慧寺。之後遷往永嘉靈峰寺以及會稽象田寺。上堂說法：『春天已經過去，落花紛紛揚揚，像下著紅色的雨。南來北往的行人，是歸來還是不歸來？千林萬林中，杜鵑鳥都在鳴叫。我沒有家啊，該往哪裡歸去？十方……』
【English Translation】 English version: A monk asked: 'If one does not plow in the spring, what hope is there for the autumn?' The master said: 'If one does not plow in the spring, there is no hope for the autumn.'
Chan Master Kexian of Huanglong Fajing Monastery in Longxing Prefecture
He was a son of the Chen family of Yanling. He was tonsured at Changshou Monastery. During the Yuanfeng era, his Dharma talks were comprehensive and thorough. Later, he moved to Shishuang and Huanglong. A monk asked: 'What is the great meaning of the Buddha-dharma?' (What is the most core meaning of the Buddha-dharma?) The master said: 'A small nail for a bull knife.' (Using a small nail to nail a bull knife, a metaphor for being disproportionate.) The monk said: 'This student does not understand.' The master said: 'Investigate and understand that which 'does not understand'.'
Chan Master Kechang of Huili Monastery in Linjiang Army
Initially, he left the Huanglong assembly to rely on Chan Master Yuanjue, obtaining subtle and profound enlightenment. More than twenty years later, he came out to reside at Huili Monastery. Ascending the Dharma hall, he said: 'The root source of the Buddha-dharma cannot be entered without true faith and wondrous wisdom; the key of the Patriarchs cannot be opened without great compassion and profound vows.' Possessing faith and wisdom, skillful means and reality proceed together, like gold in ore; fully possessing compassion and vows, good and evil can be distinguished, like the moon leaving the clouds.' 'Everyone, just like before your parents gave birth to you, where would so many metaphors be uttered?' After a long pause, he said: 'Nine out of ten sentences spoken are not as good as one silence.' A monk asked: 'What is the final phrase?' (What is the ultimate truth?) The master said: 'Bodhidharma of Shaolin stands facing the wall, Ma-tsu's shout seems too low.' (Bodhidharma of Shaolin Monastery stands facing the wall, Ma-tsu Daoyi's shout seems too low.) The monk said: 'Thirty years later, I will specially propagate this.' The master said: 'It must not be done carelessly.' A monk asked: 'I have heard the master say, 'Enduring three summons and sleeping soundly, ashamed of one invitation and then acting.' (Enduring three summons and sleeping soundly, ashamed of one invitation and then acting.) Is there any error in this?' The master said: 'If someone can judge it, then allow them to have eyes.' The monk said: 'The assembly is gathered here, I beg the master not to be stingy.' The master then struck him.
Chan Master Fanqing of Xiangtian Monastery in Shaoxing Prefecture
He was a native of Huating in Jiaxing, a descendant of the Qian family. From a young age, he was intelligent and quiet, upholding pure and sincere aspirations. At the age of twenty, he went to Chaoguo Monastery to be tonsured by Master Deqiang. Initially, he studied in places where sutras were lectured, later changing his robes to visit Chan Master Yuantong Xiu, and then visiting Chan Master Touzi Qing. After a long time, Chan Master Touzi Qing passed away, and Chan Master Fanqing went to rely on Chan Master Yuanjue, instantly understanding the Chan opportunity. Returning home to visit his parents, Daoists and common people welcomed him to reside at Bai Niu Haihui Monastery. Later, he moved to Yongjia Lingfeng Monastery and Kuaiji Xiangtian Monastery. Ascending the Dharma hall, he said: 'Spring has passed, falling flowers flutter down like red rain. Travelers from north and south, will they return or not? In thousands of forests, cuckoos are singing. I have no home, where should I return to? The ten directions...'
剎土奚相依。老夫有個真訊息。昨夜三更月在池。 上堂。佛法到此。命若懸絲。異目超宗。亦難承紹。豎起拂子曰。賴有這個堪作流通。於此覷得。便見三世諸佛向燈籠露柱里轉大法輪。六趣眾生於鐵圍山得聞法要。聲非聲見。色非色隨。異類四生。各得解脫。如斯舉唱。非但埋沒宗風。亦乃平沈自已。且道如何得不犯令去。拍禪床。下座。 僧問。大悲菩薩用許多手眼作甚麼。曰。富嫌千口少。云。畢竟如何是正眼。曰。從來共住不知名。 問。寒風乍起。衲子開爐。忽憶丹霞燒木佛。因何院主落眉須。曰。張公吃酒李公醉。云。為復是逢強即弱。為復是妙用神通。曰。堂中聖僧卻諳此事。 問。海慧有屠龍之劍。欲借一觀時如何。師以拄杖橫按示之。僧便喝。師擲下拄杖。僧無語。師曰。這死蝦蟆。 問。有佛處不得住。無佛處急走過。意旨如何。曰。穿靴衣錦。云。此外還更有也無。曰。緊帩草鞋。 問。牛頭未見四祖時如何。曰。醯酸蚋聚。云。見后如何。曰。家破人亡。 問。久響白牛。未審牛在甚麼處。曰。掘地覓天。云。爭奈目前露迥迥地。曰。切忌見鬼。云。莫是和尚為人處么。曰。會則直下承當。不會則一任顛倒。政和六年九月中休。說偈曰。五陰山頭乘駿馬。一鞭䇿起疾如飛。臨行莫問棲真處
【現代漢語翻譯】 現代漢語譯本 『剎土奚相依』（佛土依靠什麼存在）。老夫有個真訊息（我有一個真正的訊息要告訴你們）：昨夜三更月在池（昨晚半夜時分，月亮倒映在池塘里）。
上堂（開始講法）。佛法到此（佛法傳到這裡），命若懸絲（就像生命懸在一根絲線上一樣危急）。異目超宗（即使是具有非凡眼光、超越宗派的人），亦難承紹（也很難繼承和發揚）。
豎起拂子曰（舉起拂塵說）：『賴有這個堪作流通』（幸好還有這個可以用來傳播佛法）。於此覷得（如果能在這裡看透），便見三世諸佛向燈籠露柱里轉大法輪（就能看到過去、現在、未來諸佛在燈籠和柱子中轉動大法輪（Dharma wheel，象徵佛法的傳播）），六趣眾生於鐵圍山得聞法要（六道眾生在鐵圍山都能聽到佛法的精要）。
聲非聲見（不要執著于聲音），色非色隨（不要執著于外相）。異類四生（不同種類的四生——胎生、卵生、濕生、化生），各得解脫（各自都能得到解脫）。如斯舉唱（像這樣說法），非但埋沒宗風（不僅埋沒了宗門的風格），亦乃平沈自已（也貶低了自己）。
且道如何得不犯令去（那麼，怎樣才能不違背佛法呢）？拍禪床（拍了一下禪床）。下座（走下座位）。
僧問（僧人問）：『大悲菩薩用許多手眼作甚麼』（大悲菩薩（Avalokiteśvara，觀世音菩薩）用這麼多手和眼睛做什麼）？曰（回答說）：『富嫌千口少』（富人還嫌一千張嘴吃飯太少）。云（僧人說）：『畢竟如何是正眼』（到底什麼是真正的眼睛）？曰（回答說）：『從來共住不知名』（一直在一起卻不知道它的名字）。
問（僧人問）：『寒風乍起，衲子開爐（寒風剛起，僧人開始生火取暖），忽憶丹霞燒木佛（忽然想起丹霞（Danxia，唐代禪師）燒木佛的事情，因何院主落眉須（為什麼院主的眉毛和鬍鬚都掉下來了）？』曰（回答說）：『張公吃酒李公醉』（張三喝酒，李四醉倒）。云（僧人說）：『為復是逢強即弱（是因為遇到強的就示弱），為復是妙用神通（還是因為有巧妙的神通）？』曰（回答說）：『堂中聖僧卻諳此事』（堂中的聖僧卻知道這件事）。
問（僧人問）：『海慧有屠龍之劍（海慧（Haihui，人名）有屠龍的寶劍），欲借一觀時如何（想要借來一看時該怎麼辦）？』師以拄杖橫按示之（禪師用拄杖橫著按住來示意）。僧便喝（僧人就大喝一聲）。師擲下拄杖（禪師扔下拄杖）。僧無語（僧人無話可說）。師曰（禪師說）：『這死蝦蟆』（這死蛤蟆）。
問（僧人問）：『有佛處不得住（有佛的地方不能停留），無佛處急走過（沒有佛的地方要趕緊走過），意旨如何（是什麼意思）？』曰（回答說）：『穿靴衣錦』（穿著靴子，穿著錦衣）。云（僧人說）：『此外還更有也無（此外還有別的嗎）？』曰（回答說）：『緊帩草鞋』（緊緊地穿著草鞋）。
問（僧人問）：『牛頭未見四祖時如何（牛頭（Niutou，牛頭宗）未見四祖（Fourth Patriarch，禪宗四祖道信）時是什麼樣的）？』曰（回答說）：『醯酸蚋聚』（像醋酸一樣，蚊蚋聚集）。云（僧人說）：『見后如何（見后又是什麼樣的）？』曰（回答說）：『家破人亡』（家破人亡）。
問（僧人問）：『久響白牛（久聞白牛之名），未審牛在甚麼處（不知道牛在哪裡）？』曰（回答說）：『掘地覓天』（挖地找天）。云（僧人說）：『爭奈目前露迥迥地（可是眼前明明清清楚楚）？』曰（回答說）：『切忌見鬼』（千萬不要見鬼）。云（僧人說）：『莫是和尚為人處么（莫非是和尚的為人之處嗎）？』曰（回答說）：『會則直下承當（會了就直接承擔），不會則一任顛倒（不會就任憑顛倒）。』
政和六年九月中休（政和六年九月休息）。說偈曰（說了偈子）：五陰山頭乘駿馬（在五陰山頭騎著駿馬），一鞭䇿起疾如飛（一鞭子抽下去快如飛）。臨行莫問棲真處（臨走時不要問我住在哪裡）
【English Translation】 English version 『What does Kshetra (Buddha-land) rely on?』 This old man has a true message: 『Last night, at the third watch, the moon was in the pond.』
Ascending the Dharma Hall. The Buddha-dharma (Buddha's teachings) has reached this point, life hangs by a thread. Even those with extraordinary vision and surpassing sects find it difficult to inherit and carry on.
Raising the whisk, he said: 『Fortunately, there is this that can be used for circulation.』 If you can see through this, you will see the Buddhas of the three times turning the great Dharma wheel (Dharma wheel, symbolizing the propagation of the Dharma) in the lanterns and pillars, and the beings of the six realms hearing the essentials of the Dharma in Mount Iron Ring (Mount Iron Ring).
Do not be attached to sound, do not follow external appearances. Different kinds of four births (womb-born, egg-born, moisture-born, and transformation-born) each attain liberation. Such utterances not only bury the style of the sect but also demean oneself.
Then how can one avoid violating the precepts? He struck the Zen bed. Descending from the seat.
A monk asked: 『What do the many hands and eyes of Great Compassion Bodhisattva (Avalokiteśvara) do?』 The master said: 『The rich still complain that a thousand mouths are too few.』 The monk said: 『Ultimately, what is the true eye?』 The master said: 『Always living together, yet not knowing its name.』
A monk asked: 『The cold wind suddenly rises, and the monks start the stove. Suddenly recalling Danxia (Danxia, a Zen master of the Tang Dynasty) burning the wooden Buddha, why did the abbot's eyebrows and beard fall off?』 The master said: 『Zhang drinks wine, and Li gets drunk.』 The monk said: 『Is it because he is weak when he meets the strong, or is it because of wonderful supernatural powers?』 The master said: 『The holy monks in the hall know this matter.』
A monk asked: 『Haihui (Haihui, a person's name) has a dragon-slaying sword. What should I do if I want to borrow it for a look?』 The master showed it by holding the staff horizontally. The monk then shouted. The master threw down the staff. The monk was speechless. The master said: 『This dead toad.』
A monk asked: 『One should not stay where there is a Buddha, and one should quickly pass where there is no Buddha. What is the meaning?』 The master said: 『Wearing boots and brocade clothes.』 The monk said: 『Is there anything else besides this?』 The master said: 『Tightly wrapped straw sandals.』
A monk asked: 『What was Niutou (Niutou, the Niutou School) like before he met the Fourth Patriarch (Fourth Patriarch, Daoxin, the Fourth Patriarch of Zen)?』 The master said: 『Like sour vinegar, gnats gather.』 The monk said: 『What is it like after meeting him?』 The master said: 『Family broken and people dead.』
A monk asked: 『I have long heard of the White Ox. I don't know where the Ox is?』 The master said: 『Digging the ground to find the sky.』 The monk said: 『But it is clearly revealed before my eyes?』 The master said: 『Beware of seeing ghosts.』 The monk said: 『Could this be the master's way of helping people?』 The master said: 『If you understand, then directly take responsibility; if you don't understand, then let it be upside down.』
Resting in the ninth month of the sixth year of Zhenghe. He said in a verse: Riding a steed on the Five Skandha (Five Skandha) Mountain, whipping it to fly quickly. When leaving, do not ask where I dwell.
。南北東西隨處歸。言訖。脫然坐逝。四眾蟻至。觀其容止安詳。嘆未曾有。
隆興府上藍希肇禪師
僧問。古者道。修證即不無。污染即不得。未審是何宗旨。曰。不可更說道理去也。云。莫便是和尚為人處么。曰。狂狗趁塊。云。只如禁足護生。得何果報。曰。一月普現一切水。云。恁么則他家得自由也。曰。好個師僧卻恁么去。
慧圓上座
開封酸棗于氏子。世業農。少依邑之建福寺德光為師。性椎魯。然勤渠祖道。堅坐不臥。居數歲得度。出遊廬山。至東林。每以己事請問。朋輩見其貌陋。舉止乖疏。皆戲侮之。一日。行殿庭中。忽足顛而仆。瞭然開悟。作偈。俾行者書于壁曰。這一交。這一交。萬兩黃金也合消。頭上笠。腰下包。清風明月杖頭挑。即日離東林。眾傳至照覺。覺大喜曰。衲子參究若此。善不可加。令人跡其所往。竟無知者(大慧武庫謂證悟顓語非也)。
黃檗真覺惟勝禪師法嗣
成都府昭覺紹覺純白禪師
上堂曰。寒便向火。熱即搖扇。饑時吃飯。困來打眠。所以趙州庭前柏。香巖嶺后松。栽來無別用。只要引清風。且道畢竟事作么生。甲子乙丑海中金。丙寅丁卯爐中火。
開元子琦禪師法嗣
泉州尊勝有朋講師
郡之南安
【現代漢語翻譯】 。無論南北東西，隨處都是歸宿。說完，安詳坐化。四眾弟子如螞蟻般趕來，看到他容貌安詳，嘆息前所未有。
隆興府上藍希肇禪師
有僧人問：『古人說，修行證悟並非沒有，但污染卻是不可以有的。不知這是什麼宗旨？』 禪師說：『不可再講說道理了。』 僧人說：『莫非這就是和尚您接引人的地方嗎？』 禪師說：『瘋狗追逐土塊。』 僧人說：『那麼禁足護生，能得到什麼果報？』 禪師說：『一月普現在一切水中。』 僧人說：『這樣說來，他家就得到自由了。』 禪師說：『好一個僧人，卻這樣離去。』
慧圓上座
開封酸棗于氏之子，世代務農。年少時依附於縣裡的建福寺德光為師。性格愚笨遲鈍，然而勤奮地遵循祖師之道，堅持坐禪不臥。過了幾年后剃度出家，出遊廬山，到達東林寺。經常以自己的修行之事請教他人。同伴們見他相貌醜陋，舉止乖張疏遠，都戲弄侮辱他。一天，在殿庭中行走，忽然腳下顛簸而跌倒，頓時瞭然開悟。作偈語，讓行者寫在墻壁上說：『這一跤，這一跤，萬兩黃金也該消耗掉。頭上戴著斗笠，腰下繫著布包，清風明月挑在杖頭。』 當天就離開了東林寺。眾人將此事傳到照覺禪師那裡，照覺禪師非常高興地說：『修行人參禪悟道如果能像這樣，那就再好不過了。』 讓人去追蹤他的去向，最終沒有人知道他去了哪裡（大慧武庫認為這是證悟的專用語，是不對的）。
黃檗真覺惟勝禪師法嗣
成都府昭覺紹覺純白禪師
上堂說法時說：『冷了就靠近火，熱了就搖扇子，餓了就吃飯，困了就睡覺。所以趙州（Zhaozhou）庭前的柏樹，香巖（Xiangyan）嶺后的松樹，栽種來沒有別的用處，只要引來清風。』 且說這究竟是怎麼回事？『甲子乙丑是海中金，丙寅丁卯是爐中火。』
開元子琦禪師法嗣
泉州尊勝有朋講師
郡之南安
【English Translation】 . No matter north, south, east, or west, everywhere is home. Having spoken, he passed away peacefully in a seated posture. The fourfold assembly gathered like ants, beholding his serene countenance, and marveled at what they had never seen before.
Zen Master Xizhao of Shanglan Monastery, Longxing Prefecture
A monk asked: 'The ancients said, 'Cultivation and realization are not absent, but defilement is impermissible.' What is the essence of this teaching?' The Zen master replied: 'It is no longer permissible to speak of doctrines and principles.' The monk said: 'Is this perhaps where you, Master, guide others?' The Zen master said: 'A mad dog chases after a clod of dirt.' The monk said: 'What karmic reward comes from restraining the feet and protecting life?' The Zen master said: 'The one moon appears universally in all waters.' The monk said: 'In that case, his family obtains freedom.' The Zen master said: 'What a fine monk, yet he departs in such a way.'
Senior Monk Huiyuan
A son of the Yu family of Suanzao, Kaifeng, whose family had been farmers for generations. In his youth, he became a disciple of Deguang at Jianfu Monastery in the county. He was simple and dull by nature, yet diligently followed the path of the ancestral teachers, steadfastly sitting in meditation without lying down. After several years, he was ordained and traveled to Mount Lu, arriving at Donglin Monastery. He often sought guidance on his own practice. His peers, seeing his ugly appearance and awkward manners, ridiculed and insulted him. One day, while walking in the temple courtyard, he suddenly stumbled and fell, and instantly attained enlightenment. He composed a verse, instructing a worker to write it on the wall, saying: 'This fall, this fall, is worth ten thousand taels of gold. A bamboo hat on my head, a bag around my waist, the clear breeze and bright moon I carry on my staff.' That very day, he left Donglin Monastery. The story was passed on to Zen Master Zhaojue, who was greatly pleased and said: 'If a practitioner can investigate Zen and attain enlightenment like this, nothing could be better.' He sent people to track his whereabouts, but no one ever knew where he went (Dahui's Military Storehouse considers this to be exclusive language of enlightenment, which is incorrect).
Successor of Zen Master Weisheng of Huangbo Zhenjue
Zen Master Chunbai of Shaojue Monastery, Zhaojue Monastery, Chengdu Prefecture
Ascending the Dharma hall, he said: 'When it's cold, approach the fire; when it's hot, wave a fan; when hungry, eat rice; when sleepy, go to bed. Therefore, the cypress tree in front of Zhaozhou's (Zhaozhou) courtyard, the pine tree behind Xiangyan (Xiangyan) Ridge, are planted for no other purpose than to attract the clear breeze.' Now, what is the ultimate matter? 'Jiazi and Yichou are gold in the sea; Bingyin and Dingmao are fire in the furnace.'
Successor of Zen Master Ziqi of Kaiyuan
Lecturer Youpeng of Zunsheng Monastery, Quanzhou
Nan'an in the prefecture
人。族蔣氏。年二十。試經中選。下發。多歷教肆。嘗疏楞嚴．維摩等經。學者宗之。每疑祖師直指之道。故多與禪衲游。一日。謁琦禪師于承天。跡未及閫。心忽領悟。琦出。遂問。座主來作甚麼。云。不敢貴耳賤目。曰。老老大大。何必如是。云。自是者不長。曰。朝看華巖。夜讀般若則不問。如何是當今一句。云。日輪正當午。曰。閑言語。更道來。云。平生伏忠信。今日任風波。然雖如是。只如和尚恁么道。有甚麼交涉。須要新戒草鞋穿。曰。這裡且放你過。忽遇達磨問你。作么生道。朋便喝。琦曰。這座主今日見老僧。氣沖午鬥。朋曰。再犯不容。琦撫掌大笑。自爾師資契投。后開法興福。宣和六年九月二十一日。說偈。無疾而終。
云蓋守智禪師法嗣
湖州道場十同法如禪師
衢之江山人。族徐氏。自開法。五遷巨剎。 上堂曰。知見立知。即無明本。知見無見。斯即涅槃。無漏真凈。云何是中更容他物。釋迦老子和身放倒。後代兒孫如何接續。要會么。通玄不是人間世。滿目青山何處尋。
福州寶壽最樂禪師
古田人也。 上堂曰。諸佛不真實。說法度群生。菩薩有智慧。見性不分明。白雲無心意。灑為世間雨。大地不含情。能長諸草木。若也會得。猶存知解。若也不
【現代漢語翻譯】 現代漢語譯本 蔣朋，族蔣氏，年二十歲，通過科舉考試被選中，被分配到各地擔任教職。他曾經疏解過《楞嚴經》（Léngyán Jīng，Surangama Sutra）、《維摩詰經》（Wéimójié Jīng，Vimalakirti Sutra）等經典，學者們都尊崇他。他常常對祖師直指的禪道感到疑惑，所以經常與禪僧交往。有一天，他到承天寺拜訪琦禪師（Qí Chánshī）。腳還沒踏進門檻，心中忽然領悟。琦禪師出來，就問：『座主（Zuòzhǔ，對精通經論者的尊稱）來做什麼？』蔣朋說：『不敢以貴耳賤目待之。』琦禪師說：『年紀這麼大了，何必如此客套？』蔣朋說：『自以為是的人不會長進。』琦禪師說：『早上看《華嚴經》（Huáyán Jīng，Avatamsaka Sutra），晚上讀《般若經》（Bōrě Jīng，Prajnaparamita Sutra）就不問了，如何是當今一句？』蔣朋說：『日輪正當午。』琦禪師說：『閑言語，更道來。』蔣朋說：『平生伏忠信，今日任風波。』（雖然如此），只是和尚您這麼說，有什麼關係？須要新戒穿草鞋。』琦禪師說：『這裡且放你過。』忽然達磨（Dámó，Bodhidharma）問你，作么生道？』蔣朋便喝（hè，大聲斥責）。琦禪師說：『這座主今日見老僧，氣沖午鬥。』蔣朋說：『再犯不容。』琦禪師撫掌大笑。從此師徒之間心意相投。後來蔣朋開法于興福寺。宣和六年九月二十一日，說偈（jì，verse），無疾而終。
云蓋守智禪師（Yúngài Shǒuzhì Chánshī）法嗣
湖州道場十同法如禪師（Húzhōu Dàocháng Shítóng Fǎrú Chánshī）
衢州江山人，族徐氏。自從開法以來，五次遷往大寺。上堂說法：『知見立知，即無明本。知見無見，斯即涅槃（Nièpán，Nirvana）。無漏真凈，云何是中更容他物？釋迦老子（Shìjiā Lǎozǐ，Sakyamuni Buddha）和身放倒。後代兒孫如何接續？要會么？通玄不是人間世，滿目青山何處尋？』
福州寶壽最樂禪師（Fúzhōu Bǎoshòu Zuìlè Chánshī）
古田人。上堂說法：『諸佛不真實，說法度群生。菩薩有智慧，見性不分明。白雲無心意，灑為世間雨。大地不含情，能長諸草木。若也會得，猶存知解。若也不』
【English Translation】 English version Jiang Peng, from the Jiang clan, was twenty years old. He was selected through the imperial examination and assigned to various teaching positions. He had lectured on the 'Surangama Sutra' (Léngyán Jīng) and the 'Vimalakirti Sutra' (Wéimójié Jīng), and scholars revered him. He often doubted the direct pointing of the Zen path of the Patriarchs, so he often associated with Zen monks. One day, he visited Zen Master Qi (Qí Chánshī) at Chengtian Temple. Before his foot crossed the threshold, he suddenly had an enlightenment in his heart. Zen Master Qi came out and asked, 'What does the Zuozhu (Zuòzhǔ, a respectful title for those proficient in scriptures and treatises) come to do?' Jiang Peng said, 'I dare not treat you with valuing ears and devaluing eyes.' Zen Master Qi said, 'You are so old, why be so polite?' Jiang Peng said, 'Those who are self-righteous do not grow.' Zen Master Qi said, 'Reading the 'Avatamsaka Sutra' (Huáyán Jīng) in the morning and the 'Prajnaparamita Sutra' (Bōrě Jīng) at night is not a question. What is the sentence of the present moment?' Jiang Peng said, 'The sun is right at noon.' Zen Master Qi said, 'Idle words, say more.' Jiang Peng said, 'All my life I have been faithful and trustworthy, today I let the wind and waves take their course.' (Even so), just what does the monk say, what does it matter? New initiates must wear straw sandals.' Zen Master Qi said, 'I'll let you pass here for now.' Suddenly, if Bodhidharma (Dámó) asks you, what will you say?' Jiang Peng then shouted (hè, scolded loudly). Zen Master Qi said, 'This Zuozhu, seeing the old monk today, his energy rushes to the midday sky.' Jiang Peng said, 'No more offenses will be tolerated.' Zen Master Qi clapped his hands and laughed. From then on, the master and disciple were in harmony. Later, Jiang Peng opened the Dharma at Xingfu Temple. On the twenty-first day of the ninth month of the sixth year of Xuanhe, he spoke a verse (jì) and died without illness.
Successor of Zen Master Yun'gai Shouzhi (Yúngài Shǒuzhì Chánshī)
Zen Master Faru of Shítóng Monastery in Huzhou (Húzhōu Dàocháng Shítóng Fǎrú Chánshī)
A person from Jiangshan, Quzhou, from the Xu clan. Since opening the Dharma, he has moved to large temples five times. He ascended the hall and said: 'Establishing knowledge on knowledge is the root of ignorance. Knowing and seeing without seeing is Nirvana (Nièpán). Without leakage, true purity, how can other things be tolerated in this? Sakyamuni Buddha (Shìjiā Lǎozǐ) and his body fall down. How will later generations continue? Do you want to understand? Penetrating the mystery is not the world of humans, where can you find the green mountains in sight?'
Zen Master Zuile of Baoshou Temple in Fuzhou (Fúzhōu Bǎoshòu Zuìlè Chánshī)
A person from Gutian. Ascending the hall, he said: 'The Buddhas are not real, they preach the Dharma to save sentient beings. Bodhisattvas have wisdom, but seeing the nature is not clear. White clouds have no intention, they sprinkle as rain in the world. The earth has no feelings, but it can grow all kinds of plants. If you understand it, there is still knowledge and understanding. If you don't'
會。墮在無記。去此二途。如何即是。海闊難藏月。山深分外寒。
紹興府石佛解空慧明禪師
僧問。如何是寶相境。曰。三生鑿成。云。如何是境中人。曰。一佛二菩薩。
嘉泰普燈錄卷第六
音釋
瑃春椿 襁居雨切 褓音保 溺與尿同 瞠音鐺 犧許羈切 牷音全 孥音奴 藞盧下切 苴七下切 舁音余 齠音條 鬻音育 琮藏宗切 剿子小切作剿非 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第七
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十三世(臨濟九世黃龍二世)
泐潭真凈云庵克文禪師法嗣
隆興府兜率從悅禪師
贛城人。族熊氏。兒時多病。父母許為僧即愈。悔而又病。乃依郡西普圓院德嵩。年十五下發。十六進具。學止觀于賢法師。賢曰。子法船也。吾學不足以成。子當敩善財遍參知識。由是多曆法社。抵洞山。一日入室。于爭鋒之際。倏然領悟。后遊湖湘。學者歸之。俄領徒至鹿苑。有清素首座者。年逾八旬。晦藏絕交往。師食蜜漬荔子次。素偶過門。師謂曰。此老兒鄉果也。可同餉。素曰。自先師亡后。不食此久矣。曰。先師為誰。素曰。慈明。師聞駭然。遂饋以余
【現代漢語翻譯】 現代漢語譯本： 『會』（指有知覺）。『墮在無記』（指落入無記狀態）。去除這兩種途徑，那又是什麼呢？就像海闊難藏月，山深分外寒。
紹興府石佛解空慧明禪師
僧人問：『如何是寶相境？』（什麼是寶相境？） 禪師答：『三生鑿成。』（經過三世的雕琢而成。） 僧人問：『如何是境中人？』（什麼是寶相境中的人？） 禪師答：『一佛二菩薩。』（一個佛，兩個菩薩。）
嘉泰普燈錄卷第六
音釋
瑃春椿 襁居雨切 褓音保 溺與尿同 瞠音鐺 犧許羈切 牷音全 孥音奴 藞盧下切 苴七下切 舁音余 齠音條 鬻音育 琮藏宗切 剿子小切作剿非 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第七
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十三世(臨濟九世黃龍二世)
泐潭真凈云庵克文禪師法嗣
隆興府兜率從悅禪師
贛城人。族熊氏。兒時多病。父母許為僧即愈。悔而又病。乃依郡西普圓院德嵩。年十五下發。十六進具。學止觀于賢法師。賢曰。子法船也。吾學不足以成。子當敩善財遍參知識。由是多曆法社。抵洞山。一日入室。于爭鋒之際。倏然領悟。后遊湖湘。學者歸之。俄領徒至鹿苑。有清素首座者。年逾八旬。晦藏絕交往。師食蜜漬荔子次。素偶過門。師謂曰。此老兒鄉果也。可同餉。素曰。自先師亡后。不食此久矣。曰。先師為誰。素曰。慈明（人名）。師聞駭然。遂饋以余。
【English Translation】 English version: 'Knowing' (referring to having consciousness). 'Falling into non-cognition' (referring to falling into a state of non-recollection). Apart from these two paths, what is it then? It's like the vast sea cannot hide the moon, and the deep mountains are extraordinarily cold.
Chan Master Huiming of Shifo Jiekong Temple, Shaoxing Prefecture
A monk asked: 'What is the realm of the precious image?' (What is the realm of the precious image?) The Chan master replied: 'Carved through three lifetimes.' (Carved through three lifetimes.) The monk asked: 'What is the person in the realm?' (What is the person in the realm of the precious image?) The Chan master replied: 'One Buddha and two Bodhisattvas.' (One Buddha and two Bodhisattvas.)
Jia Tai Pu Deng Lu, Volume 6
Phonetic Annotations
瑃 chun chun 襁 ju yu qie 褓 yin bao 溺 yu niao tong 瞠 yin cheng 犧 xu ji qie 牷 yin quan 孥 yin nu 藞 lu xia qie 苴 qi xia qie 舁 yin yu 齠 yin tiao 鬻 yin yu 琮 cang zong qie 剿 zi xiao qie zuo chao fei Manji New Supplement to the Buddhist Canon, Volume 79, No. 1559, Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu, Volume 7
Compiled by (Minister) Monk (Zhengshou) of Bao'en Guangxiao Chan Temple, Pingjiang Prefecture
Thirteenth Generation of Nanyue (Ninth Generation of Linji, Second Generation of Huanglong)
Dharma Successor of Chan Master Zhenjing Yuna Ke Wen of Letan
Chan Master Congyue of Doushuai, Longxing Prefecture
A native of Ganzhou, from the Xiong clan. He was often ill as a child. His parents vowed to make him a monk, and he recovered. Regretting it, he fell ill again. Then he relied on Desong of Xipuyuan Temple in the prefecture. At the age of fifteen, he shaved his head. At sixteen, he received full ordination. He studied Samatha-vipassana (止觀) with Dharma Master Xian. Xian said, 'You are a Dharma boat. My learning is insufficient to complete you. You should emulate Sudhana (善財) and widely visit teachers.' Therefore, he went through many Dharma societies. He arrived at Dongshan. One day, during a debate, he suddenly realized. Later, he traveled to Hunan and Hubei. Scholars returned to him. Soon he led his disciples to Luyuan. There was a head monk named Qingsu, who was over eighty years old, reclusive and avoiding contact. The master was eating honey-soaked lychees. Su happened to pass by the door. The master said, 'This is the old man's local fruit. Would you like to share it?' Su said, 'I haven't eaten this since my late teacher passed away.' The master asked, 'Who was your late teacher?' Su said, 'Ciming (慈明, a person's name).' The master was shocked upon hearing this and offered him the rest.
果。而日親之。素忽問。子所見何人。曰。洞山文和尚。又問。文所見何人。曰。黃龍老南。素曰。南匾頭見先師不久。後來法道大振如此。師益疑。即持香展拜。素避席曰。吾雖侍先師十有三年。以福鮮不許為人。月餘。師固請。素曰。以子勤渠。致我違先師記。子平生知解試以語我。師具通所見。素曰。可以入佛而不能入魔。曰。何謂入魔。素曰。豈不見古人道。末後一句。始到牢關。累月。始蒙印可。素戒之曰。文所示子者。皆正知正見。吾雖為子點破。使子受用自在。恐子離文太早。不能盡其道。他日切勿嗣吾。元祐改元。師首眾棲賢。洪帥待制熊公伯通以兜率力挽。開法而禪侶雲集。 上堂曰。常居物外度清時。牛上橫將竹笛吹。一曲自幽山自綠。此情不與白雲知。慶快諸禪德。翻思范蠡。謾泛滄波。因念陳摶。空眠大華。何曾夢見。浪得高名。實未神遊。閑漂野跡。既然如此。具眼衲僧莫道龍安非他是己好。 上堂。拈一放一。何得何失。前三后三。誰聖誰凡。因思黃龍昔到慈明處。吞盡玄微眉卓豎。是何人。是何人。軟時歡喜硬時嗔。咄。 一日。漕使無盡居士張公商英。按部過分寧。請五院長老就云巖說法。師最後登座。橫拄杖曰。適來諸善知識橫拈豎放。直立斜拋。換步移身。藏頭露角。既于學士
面前。各納敗闕。未免吃兜率手中痛棒。到這裡。不由甘與不甘。何故。見事不平爭忍得。衲僧正令自當行。卓拄杖。下座。 上堂。無法亦無心。無心復何舍。要真盡屬真。要假全歸假。平地上行船。虛空里走馬。九年面壁人。有口還如啞。參。 上堂。兜率雖無定度。不踏聖賢舊路。有時捩轉雙睛。幾個眉毛卓豎。咄。 上堂。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。只這語聲是。諸禪客。大小大傅大士。只會抱橋柱澡洗。把纜放船。印板上打將來。模子里脫將去。豈知道本色衲僧。塞除佛祖窟。打破玄妙門。跳出斷常坑。不依清凈界。都無一物。獨奮雙拳。海上橫行。建家立國。有一般漢。也要向百尺竿頭凝然端坐。泊乎翻身之際。捨命不得。豈不見雲門大師道。知是般事。拈放一邊。直須擺動精神。著些筋骨。向混沌未剖已前薦得。猶是鈍漢。那堪更於他人舌頭上咂啖淡味。終無了日。諸禪客。要會么。剔起眉毛有甚難。分明不見一毫端。風吹碧落浮雲盡。月上青山玉一團。喝一喝。下座。 僧問。提兵統將。須憑帝主虎符。領眾匡徒。密佩祖師心印。如何是祖師心印。曰。滿口道不得。云。只這個。別更有。曰。莫將支遁鶴。喚作右軍鵝。 問。如何是兜率境。曰。一水挪藍色。
【現代漢語翻譯】 現代漢語譯本 （眾僧）來到（方丈）面前。各自承認失敗。免不了吃彌勒菩薩（兜率，Doushuai）手中的痛棒。到了這裡，不由得甘心與不甘心。為什麼？因為見到不平之事難以忍受，出家僧人的正令自然應當施行。放下拄杖，走下座位。
（方丈）上堂說法：沒有法，也沒有心，沒有心又捨棄什麼？要真就全部是真，要假就全部歸於假。如同在平地上行船，在虛空中跑馬。九年面壁的人，有口卻像啞巴。參！
（方丈）上堂說法：彌勒菩薩（兜率，Doushuai）雖然沒有固定的規矩，但不走聖賢的老路。有時轉動雙眼，幾個眉毛都豎了起來。咄！
（方丈）上堂說法：夜夜抱著佛睡覺，早早還和佛一起起床。起床坐下都互相跟隨，說話沉默都一起居住。想要知道佛在哪裡，就是這說話的聲音。各位禪客，梁武帝（大傅大士，Da Fu Da Shi）只會抱著橋柱洗澡，拉著纜繩放船，像用印板印出來一樣，像從模子里脫出來一樣。哪裡知道本色僧人，堵塞佛祖的洞穴，打破玄妙的門徑，跳出斷常的深坑，不依賴清凈的境界，什麼都沒有，獨自揮舞雙拳，在海上橫行，建立家園創立國家。有一種人，也要向百尺竿頭凝然端坐，到了翻身的時候，捨棄性命也不肯。難道沒看見雲門大師說，知道是這件事，就放在一邊，必須擺動精神，用些力氣，在混沌未開之前就領悟，還是個遲鈍的人。哪裡能再在別人的舌頭上品嚐淡味，永遠沒有結束的時候。各位禪客，想要領會嗎？提起眉毛有什麼難的，分明看不見一絲一毫。風吹過碧藍的天空，浮雲消散殆盡，月亮升上青山，像一塊美玉。喝！放下座位。
有僧人問：率領軍隊的將領，必須憑藉皇帝的虎符。帶領眾人修行，秘密佩戴祖師的心印。什麼是祖師的心印？（方丈）說：滿口也說不出來。僧人說：只有這個，還是另外有？（方丈）說：不要把支遁的鶴，叫做王羲之的鵝。
問：什麼是彌勒菩薩（兜率，Doushuai）的境界？（方丈）說：一水挪動藍色。
【English Translation】 English version (The monks) came before (the abbot). Each admitted defeat. Inevitably, they would receive a painful blow from Maitreya Buddha's (Doushuai) hand. Having arrived here, one cannot help but feel both willing and unwilling. Why? Because it is unbearable to witness injustice, and the righteous decree of a monastic should naturally be carried out. He put down his staff and stepped down from the seat.
(The abbot) ascended the Dharma hall and said: There is no Dharma, and there is no mind. If there is no mind, what is there to abandon? If it is to be true, then it is all true. If it is to be false, then it all returns to falsity. It is like sailing a boat on flat ground, or riding a horse in empty space. The one who faced the wall for nine years, though he has a mouth, is like a mute. Meditate!
(The abbot) ascended the Dharma hall and said: Although Maitreya Buddha (Doushuai) has no fixed rules, he does not follow the old paths of the sages. Sometimes he turns his eyes, and several eyebrows stand upright. 'Doh!'
(The abbot) ascended the Dharma hall and said: Night after night, I sleep embracing the Buddha. Morning after morning, I rise with the Buddha. Rising and sitting, we follow each other. Speaking and being silent, we dwell together. If you want to know where the Buddha is, it is just this sound of speech. All you Chan practitioners, Emperor Wu of Liang (Da Fu Da Shi) only know how to hug the bridge pillars and bathe, pulling the ropes to release the boats, like stamping them out with printing blocks, like taking them out of molds. How would they know the true-colored monks, blocking the Buddha's cave, breaking the mysterious gate, jumping out of the pit of permanence and annihilation, not relying on the realm of purity, having nothing at all, wielding their fists alone, rampaging across the sea, establishing homes and founding nations. There is a kind of person who also wants to sit still and upright at the top of a hundred-foot pole, and when it comes to turning around, they are unwilling to give up their lives. Haven't you seen Master Yunmen say, 'Knowing this kind of thing, put it aside. You must stir up your spirit, use some strength, and realize it before the chaos has been split open. Even then, you are still a dullard. How can you still taste the bland flavors on other people's tongues, never reaching an end?' All you Chan practitioners, do you want to understand? What is so difficult about raising your eyebrows? You clearly cannot see a single hair. The wind blows across the blue sky, the floating clouds dissipate completely, and the moon rises over the green mountains, like a piece of jade.' 'Hah!' He stepped down from the seat.
A monk asked: 'A general leading troops must rely on the emperor's tiger tally. Leading the masses in cultivation, one secretly wears the ancestral teacher's mind-seal. What is the ancestral teacher's mind-seal?' (The abbot) said: 'It cannot be spoken with a full mouth.' The monk said: 'Is it only this, or is there something else?' (The abbot) said: 'Do not call Zhi Dun's crane Wang Xizhi's goose.'
Asked: 'What is the realm of Maitreya Buddha (Doushuai)?' (The abbot) said: 'A water moving blue.'
千峰削玉青。云。如何是境中人。曰。七凹八凸無人見。百手千頭只自知。 室中設三關語以驗學者。其一曰。撥草瞻風。只圖見性。即今上人性在甚麼處。其二曰。識得自性。方脫生死。眼光落地時作么生脫。其三曰。脫得生死。便知去處。四大分離向甚麼處去。六年十一月三日浴訖。集眾坐定。囑累已。說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。其徒遵師遺誡。慾火葬。捐骨江中。得法弟子無盡居士張公遣使持祭。且曰。老師于祖宗門下有大道力。不可使來者無所起敬。俾塔于龍安之乳峰。臘三十有三。大觀中。 謚曰真寂。
東京法雲佛照杲禪師
自妙年遊方。謁圓通璣禪師。入室次。璣舉。僧問投子。大死底人卻活時如何。子云。不許夜行。投明須到。意作么生。師曰。恩大難酬。璣大喜。命師首眾。至晚。為眾秉拂。機遲而訥。眾笑之。師有赧色。次日。于僧堂點茶。師慚甚。因觸茶瓢墜地。見瓢跳。乃得應機三昧。后依真凈。一日。讀祖師偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。豁然大悟。后謂人曰。我于紹聖三年十一月二十一日悟得方寸禪。出住歸宗。久之。 詔居凈因。 上堂曰。西來祖印。教外別傳。非大根器。不能證入。其證入者。不被文
【現代漢語翻譯】 現代漢語譯本： 千峰像被削過的玉一樣青翠。云。什麼是境中的人？回答說：『七凹八凸無人見，百手千頭只自知。』
禪房中設定三重關語來檢驗學人。第一重是：『撥開草叢，觀察風向，只爲了見到自性。』那麼現在，你的自性在哪裡？第二重是：『認識到自性，才能脫離生死。』眼光落地的時候，要如何脫離？第三重是：『脫離了生死，便知道去處。』四大分離后，要到哪裡去？
政和六年十一月三日，沐浴完畢，召集眾人坐定。囑咐完畢后，說了偈語：『四十八年，聖凡盡殺。不是英雄，龍安路滑。』說完就安詳地圓寂了。他的弟子們遵照老師的遺訓，火葬后將骨灰撒入江中。得法的弟子無盡居士張公派人帶著祭品前來祭奠，並且說：『老師在祖師門下有大道的威力，不能讓後來的人無所敬仰。』於是就在龍安的乳峰建造了塔。享年三十三歲。大觀年間，被謚為真寂。
東京法雲佛照杲禪師
從年輕時就開始遊歷四方，拜謁圓通璣禪師。進入禪室時，璣禪師舉例說：有僧人問投子：『大死底人（指開悟的人）卻活時如何？』投子回答說：『不許夜行，投明須到。』你認為這是什麼意思？禪師回答說：『恩大難酬。』璣禪師非常高興，命令禪師擔任僧眾的首領。到了晚上，禪師為大家拂塵講法，但是反應遲鈍，說話笨拙，眾人都嘲笑他。禪師感到很慚愧。第二天，在僧堂里點茶，禪師更加慚愧，因為碰到茶瓢掉在地上，看到茶瓢跳動，於是領悟了應機的三昧。後來依止真凈禪師。一天，讀到祖師的偈語：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』豁然大悟。後來對人說：『我在紹聖三年十一月二十一日悟得了方寸禪。』之後出任歸宗寺住持。很久以後，皇帝下詔讓他住持凈因寺。禪師上堂說法時說：『西來祖印（指禪宗心法），教外別傳，非大根器，不能證入。』能夠證入的人，不會被文字所迷惑。
【English Translation】 English version: Thousand peaks are like jade, green. Cloud. What is a person within the realm? He replied: 'Seven dents and eight bumps, no one sees; a hundred hands and a thousand heads, only oneself knows.'
In the room, three verbal barriers are set up to test the learners. The first is: 'Parting the grass and observing the wind, only seeking to see the self-nature.' So now, where is your self-nature? The second is: 'Recognizing the self-nature, one can escape birth and death.' When the eyes fall to the ground, how does one escape? The third is: 'Having escaped birth and death, one knows where to go.' After the four elements separate, where does one go?
On the third day of the eleventh month of the sixth year of Zhenghe (era), after bathing, he gathered the assembly and sat down. After giving instructions, he spoke a verse: 'Forty-eight years, saints and mortals all killed. Not a hero, the road to Long'an is slippery.' Then he passed away peacefully. His disciples followed the teacher's last words, cremated the body, and scattered the ashes in the river. The disciple who attained the Dharma, Upasaka Wujin Zhang Gong, sent someone with offerings to pay respects, and said: 'The teacher has great power in the lineage of the patriarchs, one cannot let those who come later have nothing to revere.' So they built a pagoda on the Milk Peak of Long'an. He lived for thirty-three years. During the Daguan era, he was posthumously named 'True Stillness'.
Zen Master Fogao of Fayun Temple in Tokyo
From a young age, he traveled around, visiting Zen Master Yuantong Ji. When entering the room, Zen Master Ji cited: A monk asked Touzi, 'What is it like when a person who has greatly died (referring to an enlightened person) comes back to life?' Touzi replied, 'No night travel is allowed, one must arrive by dawn.' What do you think this means? The master replied: 'The kindness is great and difficult to repay.' Zen Master Ji was very happy and ordered the master to lead the assembly. In the evening, he wielded the whisk and lectured to the assembly, but he was slow to react and clumsy in speech, and the crowd laughed at him. The master felt very ashamed. The next day, while preparing tea in the monks' hall, the master was even more ashamed because he bumped the tea ladle, causing it to fall to the ground. Seeing the ladle bounce, he realized the Samadhi of responding to the occasion. Later, he relied on Zen Master Zhenjing. One day, he read the verse of the patriarch: 'The mind is like the realm of empty space, showing the Dharma equal to empty space, when one realizes empty space, there is neither is nor is not Dharma.' He suddenly had a great enlightenment. Later, he said to people: 'On the twenty-first day of the eleventh month of the third year of Shaosheng, I realized the inch-square Zen.' After that, he took the position of abbot of Guizong Temple. After a long time, the emperor issued an edict for him to reside at Jingyin Temple. When the Zen master ascended the hall to preach, he said: 'The ancestral seal from the West (referring to the Chan Dharma), a special transmission outside the teachings, cannot be realized without great capacity.' Those who can realize it will not be confused by words.
字語言所轉。聲色是非所迷。亦無雲門．臨濟之殊。趙州．德山之異。所以唱道須明有語中無語。無語中有語。若向這裡薦得。可謂終日著衣。未嘗掛一縷絲。終日吃飯。未嘗咬一粒米。直是呵佛罵祖。有甚麼過。雖然如是。欲得不招無間業。莫謗如來正法輪。喝一喝。下座。 上堂。拈拄杖曰。歸宗會斬蛇。禾山解打鼓。萬象與森羅。皆從這裡去。擲下柱杖曰。歸堂喫茶。師以力參。深到語不入時。每示眾。嘗舉。老僧熙寧八年文帳。在鳳翔府供申。當年崩了華山四十里。壓倒八十村人家。汝輩後生茄子瓠子幾時知得。或問云。寶華王座上。因甚麼一向世諦。師曰。癡人。佛性豈有二種耶。 僧問。達磨西來。傳個甚麼。曰。周．秦．漢．魏。 問。如何是透法身句。北斗里藏身。意旨如何。曰。赤心片片。云。若是學人即不然。曰。汝又作么生。云。昨夜抬頭看北斗。依稀卻似點糖糕。曰。但念水草。余無所知。
桂州壽寧善資禪師
上堂曰。若論此事。如鴉啄鐵牛。無下口處。無用心處。更向言中問覓。句下尋思。縱饒卜度將來。翻成戲論邊事。殊不知本來具足。直下分明。佛及眾生。纖毫不立。尋常向諸人道。凡夫具足聖人法。凡夫不知。聖人具足凡夫法。聖人不會。聖人若會。即同凡夫。凡夫
【現代漢語翻譯】 現代漢語譯本： 被文字語言所迷惑，被聲音和美色、是與非所迷惑，也沒有云門（Yunmen，禪宗大師）和臨濟（Linji，禪宗大師）的區別，趙州（Zhaozhou，禪宗大師）和德山（Deshan，禪宗大師）的差異。所以宣講佛法必須明白有言語中的無言語，無言語中的有言語。如果能在這裡領悟，就可以說是整天穿著衣服，卻未曾掛上一根絲；整天吃飯，卻未曾咬下一粒米。直接呵斥佛，謾罵祖師，又有什麼過錯呢？雖然是這樣，想要不招致無間地獄的業報，就不要誹謗如來的正法輪。喝一聲！下座。
上堂。拿起拄杖說：『歸宗（Guizong，地名）會斬蛇，禾山（Heshan，地名）懂得打鼓，萬象和森羅，都從這裡出發。』放下拄杖說：『回堂喫茶。』老師以極大的力量參禪，深入到言語不合時宜的地步。每次向大眾開示，常常舉例說：『老僧在熙寧八年的文書賬目，在鳳翔府供職申報。當年華山崩塌四十里，壓倒八十戶人家。你們這些後生小子什麼時候才能知道？』有人問：『寶華王座上，為什麼一向說世俗諦？』老師說：『癡人！佛性難道有兩種嗎？』
有僧人問：『達磨（Damo，菩提達摩）西來，傳的是什麼？』老師說：『周、秦、漢、魏。』問：『如何是透法身句？北斗里藏身，意旨如何？』老師說：『赤心片片。』僧人說：『如果是學人，我就不這樣說。』老師說：『你又怎麼說？』僧人說：『昨夜抬頭看北斗，依稀卻似點糖糕。』老師說：『但念水草，其餘一無所知。』
桂州壽寧善資禪師
上堂說：『如果談論這件事，就像烏鴉啄鐵牛，無從下口。沒有用心之處，更在言語中尋問，在語句下思索。縱然推測將來，反而變成戲論的邊事。殊不知本來具足，當下分明。佛和眾生，纖毫不立。』平常對你們說：『凡夫具足聖人的法，凡夫不知道；聖人具足凡夫的法，聖人不會。聖人如果會了，就和凡夫一樣。』凡夫
【English Translation】 English version: Deluded by written language, deluded by sounds and sights, right and wrong, there is no distinction between Yunmen (a Chan master) and Linji (a Chan master), no difference between Zhaozhou (a Chan master) and Deshan (a Chan master). Therefore, to preach the Dharma, one must understand the wordless within words, and the words within wordlessness. If one can realize this here, it can be said that one wears clothes all day long, yet has never hung a thread of silk; one eats all day long, yet has never bitten a grain of rice. Directly scolding the Buddha and cursing the Patriarchs, what fault is there? Although this is so, if you want not to incur the karma of Avici Hell, do not slander the True Dharma Wheel of the Tathagata. A shout! Descend from the seat.
Ascending the hall, the master picked up his staff and said, 'Guizong (a place name) knew how to slay the snake, Heshan (a place name) understood how to beat the drum; all phenomena and the myriad appearances, all proceed from here.' Throwing down the staff, he said, 'Return to the hall for tea.' The master practiced Chan with great effort, deeply reaching the point where his words were out of sync with the times. Each time he addressed the assembly, he would often cite the example: 'This old monk's documents and accounts from the eighth year of the Xining era were submitted in Fengxiang Prefecture. In that year, Mount Hua collapsed for forty li, crushing eighty villages. When will you young fellows ever understand this?' Someone asked, 'On the throne of Baohua, why do you always speak of mundane truth?' The master said, 'Fool! How can Buddha-nature be of two kinds?'
A monk asked, 'What did Damo (Bodhidharma) transmit when he came from the West?' The master said, 'The Zhou, Qin, Han, and Wei dynasties.' Asked, 'What is the phrase that penetrates the Dharmakaya? What is the meaning of hiding oneself in the Big Dipper?' The master said, 'A pure heart, piece by piece.' The monk said, 'If it were me, I wouldn't say it that way.' The master said, 'Then how would you say it?' The monk said, 'Last night I looked up at the Big Dipper, and it vaguely resembled a dotted sugar cake.' The master said, 'I only think of water and grass, and know nothing else.'
Chan Master Shanning Shanzhi of Guizhou
Ascending the hall, he said, 'If we discuss this matter, it is like a crow pecking at an iron ox, with no place to start. There is no place to apply the mind, let alone seek in words or ponder under phrases. Even if you speculate about the future, it will only turn into trivial matters of idle talk. You don't know that everything is originally complete, clear and distinct right now. Buddha and sentient beings are not established in the slightest.' He usually said to everyone, 'Ordinary people are complete with the Dharma of sages, but ordinary people do not know it; sages are complete with the Dharma of ordinary people, but sages do not understand it. If sages understood it, they would be the same as ordinary people.' Ordinary people
若知。即是聖人。然則凡聖一致。名相互陳。不識本源。迷其真覺。所以逐境生心。狥情附物。茍能一念情忘。自然真常體露。良久。曰。便請薦取。
南嶽祝融上封慧和禪師
上堂曰。未升此猊座已前。盡大地人成佛已畢。更有何法可說。更有何生可利。況菩提煩惱。本自寂然。生死涅槃。猶如昨夢。門庭施設。誑呼小兒。方便門開。羅紋結角。于衲僧面前。皆成幻惑。且道衲僧有甚麼長處。拈起拄杖曰。孤根自有擎天勢。不比尋常曲錄枝。卓拄杖。下座。
筠州五峰凈覺本禪師
上堂。僧問。寶座既升。愿聞舉唱。曰。云里梅華火里開。云。莫便是為人處也無。曰。井底紅塵已漲天。 問。同聲相應時如何。曰。鵓鳩樹上啼。云。同氣相求時如何。曰。猛虎巖前嘯。 問。一進一退時如何。曰。腳在肚下。云。如何是不動尊。曰。行住坐臥。
永州太平安禪師
上堂。以拄杖卓一下。曰。還會么。空王佛已前之事。太平今日一時漏泄了也。還委悉么。一大藏教未常切著。佛之一字尚污心田。豈況其餘。若也未然。且聽太平葛藤。擲拄杖。下座。
潭州報慈進英禪師
上堂曰。報慈有一公案。諸方未曾結斷。幸遇改旦拈出。各請高著眼看。遂趯下一隻鞋云。還知
【現代漢語翻譯】 現代漢語譯本： 如果知道這些，那就是聖人。然而凡人和聖人實際上是一致的，只是名稱上相互區分。不認識事物的本源，就會迷惑于真實的覺悟。所以才會追逐外境而生心，順從情感依附外物。如果能夠一念之間忘卻情感，自然就能顯露出真常的本體。 (禪師)停頓了很久，說：『請你推薦（開悟的）方法。』
南嶽祝融上封慧和禪師
上堂說法時說：『在登上這座獅子座之前，整個大地的人都已經成佛完畢。還有什麼法可以再說？還有什麼眾生可以去利益？況且菩提（bodhi，覺悟）和煩惱，本來就是寂靜的。生死和涅槃（nirvana，寂滅），就像昨天的夢一樣。門庭的設定，只是哄騙小孩子。方便之門打開，各種繁瑣的安排，在衲僧（指僧人）面前，都成了幻覺。』那麼，衲僧有什麼長處呢？拿起拄杖說：『孤立的根自有擎天的氣勢，不像尋常彎曲的樹枝。』放下拄杖，走下座位。
筠州五峰凈覺本禪師
上堂說法。僧人問：『寶座已經升起，希望聽到您的開示。』禪師說：『云里的梅花在火里開放。』僧人問：『莫非這就是為人處世的道理嗎？』禪師說：『井底的紅塵已經漲到天上。』問：『同聲相應時如何？』禪師說：『鵓鳩在樹上啼叫。』問：『同氣相求時如何？』禪師說：『猛虎在巖前咆哮。』問：『一進一退時如何？』禪師說：『腳在肚子下面。』問：『如何是不動尊（Acalanātha，不動明王）？』禪師說：『行住坐臥。』
永州太平安禪師
上堂說法。用拄杖敲擊一下，說：『明白了嗎？空王佛（Dharmadhatu Buddha，法界身佛）以前的事情，太平今天一時都泄露了。』還明白嗎？『一大藏教（Tripitaka，三藏經）』未曾切實的接觸過，『佛』這個字尚且會污染心田，更何況是其他的（文字）呢？如果還不明白，就聽聽太平的葛藤（糾纏不清的話）。』扔掉拄杖，走下座位。
潭州報慈進英禪師
上堂說法時說：『報慈有一則公案，各方都未曾解決。幸好遇到今天，拿出來，請各位高明的人仔細看看。』於是踢下一隻鞋子說：『還知道嗎？』
【English Translation】 English version: If one knows this, then that is a sage. However, the ordinary and the sage are actually the same, only differing in name. Not recognizing the origin of things leads to being deluded by true enlightenment. Therefore, one chases after external circumstances and generates thoughts, following emotions and clinging to objects. If one can forget emotions in a single thought, the true and constant essence will naturally be revealed.』 After a long pause, (the Zen master) said, 『Please recommend a method (for enlightenment).』
Zen Master Huihe of Shangfeng, Nanyue Zhurong
Ascending the hall, he said: 『Before ascending this lion's seat, all the people on the entire earth have already completed becoming Buddhas. What other Dharma can be spoken? What other beings can be benefited? Moreover, Bodhi (enlightenment) and afflictions are inherently tranquil. Birth and death, and Nirvana (extinction), are like yesterday's dream. The arrangements in the monastery are just to deceive children. The gate of expedient means is opened, and all kinds of complicated arrangements become illusions in front of the monks.』 So, what are the strengths of the monks? Picking up a staff, he said: 『A solitary root has the power to support the sky, unlike ordinary crooked branches.』 He put down the staff and left the seat.
Zen Master Ben of Jingjue, Wufeng, Yunzhou
Ascending the hall to preach. A monk asked: 『Since the precious seat has been ascended, I wish to hear your instruction.』 The Zen master said: 『Plum blossoms in the clouds bloom in the fire.』 The monk asked: 『Could this be the way to deal with people?』 The Zen master said: 『The red dust at the bottom of the well has already risen to the sky.』 Asked: 『What is it like when voices respond to each other?』 The Zen master said: 『A turtledove cries on a tree.』 Asked: 『What is it like when similar spirits seek each other?』 The Zen master said: 『A tiger roars in front of a rock.』 Asked: 『What is it like when advancing and retreating?』 The Zen master said: 『The feet are under the belly.』 Asked: 『What is Acalanātha (Immovable One)?』 The Zen master said: 『Walking, standing, sitting, and lying down.』
Zen Master An of Taiping, Yongzhou
Ascending the hall to preach. He struck the ground once with his staff and said: 『Do you understand? The affairs before Dharmadhatu Buddha (King of Emptiness), Taiping has revealed all at once today.』 Do you understand? 『The entire Tripitaka (Three Baskets of Scripture)』 has never been truly touched, and the word 『Buddha』 still pollutes the mind, let alone the rest (of the words)? If you still don't understand, then listen to Taiping's entanglements.』 He threw away the staff and left the seat.
Zen Master Jinying of Bao Ci, Tanzhou
Ascending the hall to preach, he said: 『Bao Ci has a public case that has not been resolved by various parties. Fortunately, I have encountered today, and I will take it out. Please, all you wise people, take a close look.』 Then he kicked off a shoe and said: 『Do you know?』
么。達磨西歸時。提𢹂在身畔。 上堂。與么上來。猛虎出林。與么下去。毒蛇入草。不上不下。日輪杲杲。喝曰。瀟湘江上碧溶溶。出門便是長安道。
筠州洞山至干禪師
潭之瀏陽人。嘗謁真凈于歸宗。令看狗子無佛性話。一夕。危坐聞鐘鳴。瞭然悟達。后住洞山。 上堂曰。洞山不會談禪。不會說道。只是饑來吃飯。困來打眠。你諸人必然別有長處。試出來盡力道一句看。有么。有么。良久。曰。睦州道底。
隆興府泐潭湛堂文準禪師
興元唐固人。族梁氏。師襁褓中見佛像輒笑。甫八齡。不喜酒胾。偶金仙寺虛普乞食至家。師應門酬酢。有老成相。乃辭親從普。普授以法華。一日輒記。元豐。以籍名先後試所集。師雖甚精。主司以年幼不得度。陜西經略范公。一日過普次。與師語。大悅。欲攜與俱。師辭曰。登山求玉。入海求珠。人各有志。本行學道。世好非素心。范即為剃染。往依梁山乘禪師。乘呵曰。驅烏未受戒。敢學佛乘。師捧手曰。壇場是戒耶。三疊羯磨是戒耶。阿阇梨是戒耶。乘大驚。師曰。雖然。敢不受教。遂登具于唐安律師。繼游成都講聚。倡諸部綱目。遽棄曰。吾不求甚解。法師曇演拊師曰。真棟樑材也。南方有亞聖大士。若溈山真如．九峰真凈者。宜往求之。竟
【現代漢語翻譯】 現代漢語譯本 什麼。（達磨（Bodhidharma）西歸的時候，）提攜在身邊。 上堂：這樣上來，如同猛虎出林；這樣下去，如同毒蛇入草。不上不下，日輪高照。喝一聲說：『瀟湘江上碧波盪漾，出門便是長安大道。』
筠州洞山至干禪師
是潭州瀏陽人，曾經在歸宗拜見真凈禪師。真凈禪師讓他參看『狗子無佛性』的話頭。一天晚上，他端坐著聽到鐘聲，豁然開悟。後來住在洞山。 上堂說：『洞山不會談禪，不會說道，只是餓了吃飯，困了睡覺。你們這些人必然另有長處，試著出來盡力說一句看看。』有嗎？有嗎？停頓了很久，說：『是睦州說的。』
隆興府泐潭湛堂文準禪師
是興元唐固人，姓梁。禪師還在襁褓中時，見到佛像就笑。剛滿八歲，就不喜歡吃葷腥。有一次，金仙寺的虛普和尚乞食到他家，禪師應門應對，很有老成的樣子。於是辭別父母跟隨虛普和尚。虛普和尚教他《法華經》，一天就全部記住了。元豐年間，按照戶籍名冊的先後順序進行考試，禪師雖然非常精通，但主考官因為他年紀小而不予通過。陜西經略范公，有一天路過虛普和尚的住處，與禪師交談，非常高興，想帶他一起走。禪師推辭說：『登山求玉，入海求珠，人各有志，我本來就想學道，世俗的愛好不是我的本心。』范公就為他剃度。前往依止梁山乘禪師。乘禪師呵斥說：『驅趕烏鴉的人還沒受戒，竟敢學佛乘！』禪師拱手說：『壇場是戒嗎？三疊羯磨是戒嗎？阿阇梨是戒嗎？』乘禪師大驚。禪師說：『即使這樣，我也不敢不接受教誨。』於是到唐安律師那裡受具足戒。後來遊歷成都講經，提倡各部的綱目，隨即放棄說：『我不追求甚解。』法師曇演撫摸著禪師說：『真是棟樑之材啊！南方有亞聖大士，像溈山真如、九峰真凈那樣的人，應該前去求教。』最終
【English Translation】 English version What. (When Bodhidharma returned to the West,) he carried it with him. Ascending the hall: Coming up like this is like a fierce tiger leaving the forest; going down like this is like a poisonous snake entering the grass. Neither up nor down, the sun shines brightly. He shouts: 'The waters of the Xiang River are green and vast, and the road to Chang'an begins at the doorstep.'
Zen Master Zhigan of Dongshan in Junzhou
He was a native of Liuyang in Tanzhou. He once visited Zen Master Zhenjing at Guizong. Zhenjing ordered him to contemplate the saying 'Does a dog have Buddha-nature?' One evening, he sat upright and heard the sound of a bell, and suddenly attained enlightenment. Later, he resided at Dongshan. Ascending the hall, he said: 'Dongshan does not know how to talk about Zen, nor does he know how to preach. He simply eats when he is hungry and sleeps when he is tired. You all must have other strengths. Try to come out and say a word with all your might.' Do you have it? Do you have it? After a long pause, he said: 'It's what Muzhou said.'
Zen Master Wenzhun of Zhantang at Letan in Longxing Prefecture
He was a native of Tanggu in Xingyuan, with the surname Liang. When the master was still in swaddling clothes, he would smile whenever he saw a Buddha statue. As soon as he turned eight, he disliked eating meat. Once, the monk Xupu of Jinxiansi Temple came to his house to beg for food, and the master responded at the door with the demeanor of an elder. Thereupon, he bid farewell to his parents and followed Xupu. Xupu taught him the Lotus Sutra, which he memorized completely in one day. During the Yuanfeng era, examinations were held according to the order of registered names, and although the master was very proficient, the examiner did not pass him because of his young age. Duke Fan, the Pacification Commissioner of Shaanxi, one day passed by Xupu's residence and spoke with the master, and was greatly pleased, wanting to take him along. The master declined, saying: 'Climbing mountains to seek jade, entering the sea to seek pearls, each person has their own aspirations. I originally intended to study the Way, and worldly pleasures are not my true heart.' Duke Fan then tonsured him. He went to rely on Zen Master Cheng of Liangshan. Zen Master Cheng scolded: 'One who chases crows has not yet received the precepts, yet dares to study the Buddha-vehicle!' The master cupped his hands and said: 'Is the altar the precept? Is the triple karma the precept? Is the acharya the precept?' Zen Master Cheng was greatly surprised. The master said: 'Even so, I dare not disobey your teaching.' Thereupon, he received the full precepts from the Vinaya Master Tangan. Later, he traveled to Chengdu to lecture on the sutras, advocating the outlines of various sections, and then abandoned it, saying: 'I do not seek thorough understanding.' Dharma Master Tanyan stroked the master and said: 'Truly a pillar of the temple! In the South, there are great masters like sages, such as Zhenru of Weishan and Zhenjing of Jiufeng, one should go and seek them out.' Eventually
與同學志恭詣溈山。久之。不契。造九峰。見真凈于投老庵。凈問曰。甚處來。云。興元府。曰。近離甚處。云。大仰。曰。夏在甚處。云。溈山。凈展手曰。我手何似佛手。師惘然。凈叱曰。適來祗對。句句無絲毫差錯。靈明天真。才說個佛手。便成隔礙。病在甚麼處。云。不會。曰。一切現成。更教誰會。服勤十載。所往必隨。紹聖三年。真凈移居石門。眾益盛。凡衲子扣問。但瞑目危坐。無所示見。來學則往治蔬圃。率以為常。師謂恭曰。老漢無意於法道乎。一日。舉杖決渠。水濺衣。因大悟。凈詬曰。此中乃敢用藞苴耶。自此跡愈晦。而名益著。顯謨李公景直守豫章。請開法雲巖。未幾。移居泐潭。 上堂曰。五九四十五。聖人作而萬物睹。秦時𨍏輅鉆頭尖。漢祖殿前樊噲怒。曾聞黃鶴樓。崔顥題詩在上頭。晴川歷歷漢陽戍。芳草萋萋鸚鵡洲。可知禮也。君子務本。本立而道生。道生一。一生二。二生三。三生萬物。驀拈拄杖。起身立云。大眾。寶峰何似孔夫子。良久。曰。酒逢知已飲。詩向會人吟。卓拄杖。下座。 上堂。劄。久雨不晴。直得五老峰頭黑雲叆叇。洞庭湖裡白浪滔天。雲門大師忍俊不禁。向佛殿里燒香。三門頭合掌。禱祝咒愿。愿黃梅石女生兒。子母團圓。少室無角鐵牛。常甘水草。喝一喝
【現代漢語翻譯】 現代漢語譯本： 同學志恭一同前往溈山（Weishan，山名）。待了很久，卻始終沒有領悟。於是前往九峰（Jiufeng，山名），在投老庵（Toulao'an，庵名）拜見真凈（Zhenjing，禪師名）。真凈問：『從哪裡來？』答：『興元府（Xingyuanfu，地名）。』問：『最近離開哪裡？』答：『大仰（Dayang，地名）。』問：『夏天在哪裡？』答：『溈山。』真凈伸出手說：『我的手像不像佛手？』志恭茫然不知所措。真凈呵斥道：『剛才的回答，句句沒有絲毫差錯，靈明而天真。才說到佛手，便成了隔閡障礙。病在哪裡？』答：『不會。』真凈說：『一切現成，更教誰去領會？』志恭服侍真凈十年，無論真凈去哪裡都跟隨。紹聖三年（Shaosheng，年號），真凈移居石門（Shimen，地名），門徒更加興盛。凡是僧人前來請教，真凈只是閉目端坐，沒有絲毫指示。來學習的人就去治理菜園，這成了常態。志恭對同學說：『老和尚難道對佛法沒有興趣嗎？』一天，真凈舉起木杖疏通水渠，水濺到衣服上，志恭因此大悟。真凈責罵道：『這裡竟然敢用破爛貨？』從此志恭的行跡更加隱晦，而名聲卻更加顯赫。顯謨李公景直（Xianmo Ligong Jingzhi，人名）鎮守豫章（Yuzhang，地名），請志恭去云巖（Yunyan，地名）開法。不久，又移居泐潭（Letan，地名）。 上堂說法時說：『五九四十五，聖人作而萬物睹。秦時𨍏輅（Qinshi Bilu，人名）鉆頭尖，漢祖（Han Zu，人名）殿前樊噲（Fan Kuai，人名）怒。曾聞黃鶴樓（Huanghelou，地名），崔顥（Cui Hao，人名）題詩在上頭。晴川（Qingchuan，地名）歷歷漢陽戍（Hanyangshu，地名），芳草萋萋鸚鵡洲（Yingwuzhou，地名）。可知禮也，君子務本，本立而道生。道生一，一生二，二生三，三生萬物。』隨即拿起拄杖，起身站立說：『大眾，寶峰（Baofeng，地名）像不像孔夫子（Kongfuzi，人名）？』良久，說：『酒逢知己飲，詩向會人吟。』放下拄杖，走下座位。 上堂說法：『劄。久雨不晴，直得五老峰（Wulaofeng，地名）頭黑雲叆叇，洞庭湖（Dongtinghu，地名）里白浪滔天。雲門大師（Yunmen Dashi，禪師名）忍俊不禁，向佛殿里燒香，三門頭合掌，禱祝咒愿。愿黃梅石女（Huangmei Shinv，典故）生兒，子母團圓。少室無角鐵牛（Shaoshi Wujiao Tieniu，典故），常甘水草。』喝一聲！
【English Translation】 English version: Zhigong and a fellow student went together to Weishan (Weishan, mountain name). They stayed for a long time but did not attain enlightenment. Then they went to Jiufeng (Jiufeng, mountain name) and visited Zhenjing (Zhenjing, a Chan master) at Toulao Hermitage (Toulao'an, hermitage name). Zhenjing asked, 'Where do you come from?' He replied, 'Xingyuan Prefecture (Xingyuanfu, place name).' He asked, 'Where did you leave recently?' He replied, 'Dayang (Dayang, place name).' He asked, 'Where were you in the summer?' He replied, 'Weishan.' Zhenjing extended his hand and said, 'Does my hand resemble the Buddha's hand?' Zhigong was at a loss. Zhenjing scolded, 'Your answers just now were without the slightest error, spiritually bright and genuine. As soon as you mention the Buddha's hand, it becomes an obstruction. Where is the problem?' He replied, 'I don't understand.' Zhenjing said, 'Everything is readily available; who else needs to understand?' Zhigong served Zhenjing for ten years, following him wherever he went. In the third year of Shaosheng (Shaosheng, reign title), Zhenjing moved to Shimen (Shimen, place name), and his followers became even more numerous. Whenever monks came to inquire, Zhenjing would simply sit in meditation with his eyes closed, without giving any instruction. Those who came to learn would go to tend the vegetable garden, which became the norm. Zhigong said to his fellow student, 'Does the old monk have no interest in the Dharma?' One day, Zhenjing raised his staff to clear a ditch, and water splashed on his clothes. Zhigong had a great enlightenment because of this. Zhenjing scolded, 'How dare you use such rubbish here?' From then on, Zhigong's traces became more obscure, but his reputation grew even greater. Li Gong Jingzhi (Li Gong Jingzhi, person's name), the Xianmo, was guarding Yuzhang (Yuzhang, place name), and invited Zhigong to open the Dharma at Yunyan (Yunyan, place name). Before long, he moved to Letan (Letan, place name). In his Dharma talk, he said, 'Five nines are forty-five; the sage makes it, and all things behold it. In the Qin Dynasty, Bilu (Bilu, person's name) had a sharp drill bit; in front of Emperor Gaozu's (Han Zu, person's name) palace, Fan Kuai (Fan Kuai, person's name) was angry. I once heard of the Yellow Crane Tower (Huanghelou, place name), where Cui Hao (Cui Hao, person's name) inscribed a poem at the top. The clear river (Qingchuan, place name) distinctly shows the garrison of Hanyang (Hanyangshu, place name); the fragrant grass is lush on Parrot Island (Yingwuzhou, place name). It can be known as propriety; the gentleman attends to the root; when the root is established, the Dao arises. The Dao gives birth to one, one gives birth to two, two gives birth to three, three gives birth to all things.' Then he picked up his staff, stood up, and said, 'Everyone, is Baofeng (Baofeng, place name) like Confucius (Kongfuzi, person's name)?' After a long while, he said, 'Wine is drunk when one meets a kindred spirit; poetry is recited to those who understand.' He put down his staff and stepped down from the seat. In his Dharma talk: 'A note. After a long rain, it doesn't clear up, so that the peaks of Five Old Men Mountain (Wulaofeng, place name) are covered with dark clouds, and the white waves in Dongting Lake (Dongtinghu, place name) are surging to the sky. Great Master Yunmen (Yunmen Dashi, Chan master's name) couldn't help but smile, burning incense in the Buddha hall, putting his palms together at the three gates, praying and making vows. May the stone woman of Huangmei (Huangmei Shinv, allusion) give birth to a child, and the mother and child be reunited. May the hornless iron ox of Shaoshi (Shaoshi Wujiao Tieniu, allusion) always enjoy water and grass.' A shout!
。曰。有甚麼交涉。顧眾曰。不因楊得意。爭見馬相如。 上堂。混元未判。一氣岑寂。不聞有天地玄黃。宇宙洪荒。日月盈昃。秋收冬藏。正當恁么時。也好個時節。叵耐雪峰老漢。卻向虛空里釘橛。輥三個木毬。直至後人構佔不上。便見溈山水牯牛。一向膽大心粗。長沙大蟲。到處咬人家豬狗。雖然無禮難容。而今且放過一著。孝經序云。朕聞上古。其風樸略。山前華堯民解元。且喜尊候安樂。參。 上堂。今朝臘月十。夜來天落雪。群峰極目高低白。綠竹青松難辨別。必是來年蠶麥熟。張公李公皆忻悅。皆忻悅。鼓腹謳歌笑不徹。把得云簫撩亂吹。依稀有如楊柳枝。又不覺手之舞之。足之蹈之。左之右之。喝曰。禪客相逢只彈指。此心能有幾人知。 上堂。大陽門下。日日三秋。明月堂前。時時九夏。洞山和尚只解夜半捉烏雞。殊不知驚起鄰家睡。寶峰相席打。令告諸禪德。也好冷處著把火。咄。 上堂。古人道。不看經。不念佛。看經唸佛是何物。自從識得轉經人。舉拂子曰。龍藏賢聖都一拂。師以拂子拂一拂。曰。諸禪德。正當恁么時。且道云巖土地向甚麼處安身立命。擲下拂子。以兩手握拳。叩齒曰。萬靈千里。千靈萬聖。 上堂。僧問。承教有言。若有一人發真歸源。十方虛空悉皆消殞。未審此理如何
【現代漢語翻譯】 現代漢語譯本： 僧問：『有甚麼交涉？』（有什麼關係呢？）顧眾說：『不因楊得意（漢武帝時大臣，以善於辭賦得到重用），爭見馬相如（西漢辭賦家）。』 上堂：混元（指天地未開、混沌未分的原始狀態）未判，一氣岑寂（寂靜）。不聞有天地玄黃（宇宙洪荒），宇宙洪荒，日月盈昃（太陽有正有斜），秋收冬藏。正當恁么時（正在這個時候），也好個時節。叵耐（可惜）雪峰老漢，卻向虛空里釘橛（木樁），輥（滾動）三個木毬（球）。直至後人構佔不上（無法理解）。便見溈山（唐代禪師）水牯牛（指禪宗的修行者），一向膽大心粗。長沙（唐代禪師）大蟲（老虎），到處咬人家豬狗。雖然無禮難容，而今且放過一著。孝經序云：『朕聞上古，其風樸略。』山前華堯民解元（科舉考試第一名），且喜尊候安樂。參。 上堂：今朝臘月十，夜來天落雪。群峰極目高低白，綠竹青松難辨別。必是來年蠶麥熟，張公李公皆忻悅。皆忻悅，鼓腹謳歌笑不徹。把得云簫撩亂吹，依稀有如楊柳枝。又不覺手之舞之，足之蹈之，左之右之。喝曰：禪客相逢只彈指，此心能有幾人知。 上堂：大陽門下，日日三秋。明月堂前，時時九夏。洞山和尚只解夜半捉烏雞，殊不知驚起鄰家睡。寶峰相席打令（寶峰禪寺的住持），告諸禪德（各位禪師），也好冷處著把火。咄。 上堂：古人道：『不看經，不念佛，看經唸佛是何物？』自從識得轉經人。舉拂子曰：龍藏（佛教經典的總稱）賢聖都一拂。師以拂子拂一拂，曰：諸禪德，正當恁么時，且道云巖土地（云巖寺的土地神）向甚麼處安身立命？擲下拂子。以兩手握拳，叩齒曰：萬靈千里，千靈萬聖。 上堂：僧問：承教有言：若有一人發真歸源（領悟真理，迴歸本源），十方虛空悉皆消殞（全部消失）。未審此理如何？（不知道這個道理是怎樣的？）
【English Translation】 English version: Monk asked: 'What's the relevance?' Gu Zhong said: 'If not for Yang Deyi (a minister during the reign of Emperor Wu of Han, who gained importance for his skill in writing), how could one see Sima Xiangru (a writer of the Western Han Dynasty)?' Entering the hall: Before the Primal Chaos was divided, the one Qi (vital energy) was silent. There was no hearing of 'heaven and earth, black and yellow,' the universe vast and wild, the sun waxing and waning, autumn harvest and winter storage. Just at such a time, it is indeed a good time. It's a pity that old man Xuefeng (a Zen master) hammered a stake into the void and rolled three wooden balls. To the point that later generations cannot comprehend it. Then one sees Guishan's (a Tang Dynasty Zen master) water buffalo (referring to Zen practitioners), always bold and careless. Changsha's (a Tang Dynasty Zen master) tiger, biting people's pigs and dogs everywhere. Although rudeness is intolerable, for now, let it pass. The preface to the Classic of Filial Piety says: 'I have heard that in ancient times, the customs were simple and unadorned.' The top scholar Hua Yaomin before the mountain, congratulations on your well-being. Participate. Entering the hall: Today is the tenth day of the twelfth month, and last night it snowed. The peaks are white as far as the eye can see, and the green bamboo and pine trees are hard to distinguish. Surely next year the silkworms and wheat will be abundant, and both Zhang Gong and Li Gong will be delighted. Delighted, they beat their bellies and sing, laughing without end. They take up the cloud flute and blow it wildly, vaguely like the willow branches. And unconsciously, their hands dance, their feet stomp, to the left and to the right. He shouts: Zen practitioners meet and only snap their fingers; how many people know this heart? Entering the hall: Under the gate of Dayang, every day is like three autumns. Before the Bright Moon Hall, every moment is like nine summers. The monk of Dongshan only knows how to catch black chickens in the middle of the night, not realizing that he is waking up the neighbors. The abbot of Baofeng Temple strikes the order, telling all Zen masters, it is good to light a fire in a cold place. Tut! Entering the hall: The ancients said: 'Do not read the sutras, do not recite the Buddha's name; what are reading the sutras and reciting the Buddha's name?' Since recognizing the person who turns the sutras. Raising the whisk, he says: The sages and worthies of the Dragon Treasury (the complete collection of Buddhist scriptures) are all swept away with one whisk. The master sweeps once with the whisk, saying: All Zen masters, just at such a time, tell me, where does the land deity of Yunyan Temple settle down and establish their life? He throws down the whisk. With both hands clenched into fists, he knocks his teeth and says: Ten thousand spirits for a thousand miles, a thousand spirits for ten thousand sages. Entering the hall: A monk asked: It is said in the teachings: If one person awakens to the truth and returns to the source, all the void in the ten directions will completely disappear. I do not know how this principle is?
。師遂展掌點指曰。子丑寅卯。辰巳午未。一羅二土。三水四金。五太陽。六太陰。七計都。今日計都星入巨蟹宮。寶峰不打這鼓笛。便下座。 問。教意即且致。未審如何是祖意。曰。煙村三月里。別是一家春。 問。寒食因悲郭外春。墅田無處不傷神。林間壘壘添新冢。半是去年來哭人。這事且拈放一邊。如何是道。曰。蒼天。蒼天。云。學人特伸請益。曰。十字街頭吹尺八。村酸冷酒兩三循。 問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二途。請師一決。曰。大黃．甘草。云。此猶是學人疑處。曰。放待冷時看。 問。向上一路。千聖不傳。未審如何。云。向上一路。曰。行到水窮處。坐看云起時。云。為甚麼不傳。曰。家家有路透長安。云。只如衲僧門下。畢竟作么生。曰。放你三十棒。 師自浙回泐潭。謁深禪師。尋命分座。聞有悟侍者。見所擲㸑余。有省。詣方丈通所悟。深喝出。因喪志。自經于延壽堂廁后。出沒無時。眾憚之。師聞。中夜特往登溷。方脫衣。悟即提凈水至。師曰。待我脫衣。脫罷。悟復至。未幾。悟供籌子。師滌凈已。召接凈桶去。悟擬接。師執其手問曰。汝是悟侍者那。悟曰。諾。師曰。是當時在知客寮見掉下火柴頭有個悟處底么。參禪學道。只要知個本命元辰
【現代漢語翻譯】 現代漢語譯本： 師父於是展開手掌，用手指點著說：『子、丑、寅、卯，辰、巳、午、未，一羅睺（Rāhu，印度神話中的惡魔），二土星，三水星，四金星，五太陽，六太陰，七計都（Ketu，印度神話中的彗星）。今日計都星進入巨蟹宮。』寶峰不打這鼓笛，便走下座位。
有人問：『教義暫且放一邊，請問什麼是祖師的意旨？』師父說：『煙霧籠罩的村莊，三月時節里，別有一番春色。』
有人問：『寒食節因為悲傷城外春色，田園荒蕪無處不令人傷神。林間墳墓一個挨著一個，大半是去年來此哭墳的人。』這件事且放在一邊，什麼是道？師父說：『蒼天啊，蒼天啊！』那人說：『學人特來請教。』師父說：『十字街頭吹著尺八，鄉下人喝著兩三杯劣酒。』
有人問：『如果一法存在，毗盧遮那佛（Vairocana，釋迦牟尼佛的法身）就墮落到凡夫的境界；如果萬法皆空，普賢菩薩（Samantabhadra，象徵著理德、行德的菩薩）就失去了他的境界。』請師父在這兩種說法之外，給出一個決斷。師父說：『大黃、甘草。』那人說：『這仍然是學人疑惑的地方。』師父說：『放著等冷了再看。』
有人問：『向上的一條路，千聖都不傳授，不知是為什麼？』師父說：『向上的一條路。』那人說：『走到水盡頭的地方，就坐下來觀看雲朵升起的時候。』那人說：『為什麼不傳授？』師父說：『家家戶戶都有通往長安的路。』那人說：『那麼衲僧（指僧人）門下，究竟該怎麼做？』師父說：『放你三十棒！』
師父從浙江回到泐潭，拜訪深禪師。深禪師讓他分座說法。聽說有個悟侍者，看到扔掉的燒火剩下的木柴，有所領悟。到方丈室去陳述他所領悟的。深禪師大喝一聲把他趕了出去，因此喪失了志氣，在延壽堂廁所后自縊而死。鬼魂出沒無常，眾人都害怕他。師父聽說了這件事，半夜特意前往廁所。剛脫下衣服，悟侍者就端著凈水來了。師父說：『等我脫完衣服。』脫完衣服后，悟侍者又來了。沒過多久，悟侍者送上籌子。師父洗凈后，叫他接走凈桶。悟侍者想要接。師父抓住他的手問：『你是悟侍者嗎？』悟侍者說：『是的。』師父說：『就是當時在知客寮看到掉在地上的火柴頭，有所領悟的那個人嗎？參禪學道，只要知道自己的本命元辰（本來的面目）。』 English version: The master then spread his palm and pointed with his fingers, saying: 'Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, One Rāhu (the demon in Indian mythology), Two Saturn, Three Mercury, Four Venus, Five Sun, Six Moon, Seven Ketu (the comet in Indian mythology).' Today, the Ketu star enters the Cancer palace.' Baofeng does not play this drum and flute, and then steps down from the seat.
Someone asked: 'The teachings are put aside for now, but what is the meaning of the Patriarch?' The master said: 'In the village shrouded in mist, in the third month, there is a different kind of spring scenery.'
Someone asked: 'During the Cold Food Festival, one is saddened by the spring scenery outside the city, and the desolate fields are distressing everywhere. The graves in the forest are one after another, mostly people who came to mourn last year.' Let's put this matter aside, what is the Dao? The master said: 'Heaven, oh heaven!' That person said: 'The student has come to ask for instruction.' The master said: 'Playing the shakuhachi at the crossroads, villagers drink two or three cups of cheap wine.'
Someone asked: 'If one dharma exists, Vairocana (the Dharmakaya of Shakyamuni Buddha) falls into the realm of ordinary people; if all dharmas are empty, Samantabhadra (the Bodhisattva symbolizing reason and practice) loses his realm.' Please give a judgment beyond these two statements. The master said: 'Rhubarb, licorice.' That person said: 'This is still where the student is confused.' The master said: 'Leave it and see when it's cold.'
Someone asked: 'The upward path, the thousand sages do not transmit, I wonder why?' The master said: 'The upward path.' That person said: 'When you reach the end of the water, sit down and watch the clouds rise.' That person said: 'Why not transmit it?' The master said: 'Every family has a road to Chang'an.' That person said: 'Then what should be done under the monks' (referring to monks) door?' The master said: 'Give you thirty blows!'
The master returned to Letan from Zhejiang and visited Zen Master Shen. Zen Master Shen asked him to share the seat and preach. It was said that there was an attendant Wu who had some understanding after seeing the discarded firewood left over from burning. He went to the abbot's room to state what he had understood. Zen Master Shen shouted and drove him out, so he lost his ambition and hanged himself behind the toilet of Yanshou Hall. The ghost appeared and disappeared unpredictably, and everyone was afraid of him. When the master heard about this, he went to the toilet in the middle of the night. Just as he took off his clothes, the attendant Wu came with clean water. The master said: 'Wait for me to take off my clothes.' After taking off his clothes, the attendant Wu came again. Before long, the attendant Wu brought the counting sticks. After the master washed, he asked him to take the clean bucket away. The attendant Wu wanted to take it. The master grabbed his hand and asked: 'Are you the attendant Wu?' The attendant Wu said: 'Yes.' The master said: 'Is that the one who saw the match head falling on the ground in the reception hall and had some understanding? To study Chan and learn the Dao, you only need to know your original face (original nature).'
【English Translation】 The master then spread his palm and pointed with his fingers, saying: 'Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, One Rahu (Rāhu, the demon in Indian mythology), Two Saturn, Three Mercury, Four Venus, Five Sun, Six Moon, Seven Ketu (Ketu, the comet in Indian mythology).' Today, the Ketu star enters the Cancer palace.' Baofeng does not play this drum and flute, and then steps down from the seat. Someone asked: 'The teachings are put aside for now, but what is the meaning of the Patriarch?' The master said: 'In the village shrouded in mist, in the third month, there is a different kind of spring scenery.' Someone asked: 'During the Cold Food Festival, one is saddened by the spring scenery outside the city, and the desolate fields are distressing everywhere. The graves in the forest are one after another, mostly people who came to mourn last year.' Let's put this matter aside, what is the Dao? The master said: 'Heaven, oh heaven!' That person said: 'The student has come to ask for instruction.' The master said: 'Playing the shakuhachi at the crossroads, villagers drink two or three cups of cheap wine.' Someone asked: 'If one dharma exists, Vairocana (Vairocana, the Dharmakaya of Shakyamuni Buddha) falls into the realm of ordinary people; if all dharmas are empty, Samantabhadra (Samantabhadra, the Bodhisattva symbolizing reason and practice) loses his realm.' Please give a judgment beyond these two statements. The master said: 'Rhubarb, licorice.' That person said: 'This is still where the student is confused.' The master said: 'Leave it and see when it's cold.' Someone asked: 'The upward path, the thousand sages do not transmit, I wonder why?' The master said: 'The upward path.' That person said: 'When you reach the end of the water, sit down and watch the clouds rise.' That person said: 'Why not transmit it?' The master said: 'Every family has a road to Chang'an.' That person said: 'Then what should be done under the monks' (referring to monks) door?' The master said: 'Give you thirty blows!' The master returned to Letan from Zhejiang and visited Zen Master Shen. Zen Master Shen asked him to share the seat and preach. It was said that there was an attendant Wu who had some understanding after seeing the discarded firewood left over from burning. He went to the abbot's room to state what he had understood. Zen Master Shen shouted and drove him out, so he lost his ambition and hanged himself behind the toilet of Yanshou Hall. The ghost appeared and disappeared unpredictably, and everyone was afraid of him. When the master heard about this, he went to the toilet in the middle of the night. Just as he took off his clothes, the attendant Wu came with clean water. The master said: 'Wait for me to take off my clothes.' After taking off his clothes, the attendant Wu came again. Before long, the attendant Wu brought the counting sticks. After the master washed, he asked him to take the clean bucket away. The attendant Wu wanted to take it. The master grabbed his hand and asked: 'Are you the attendant Wu?' The attendant Wu said: 'Yes.' The master said: 'Is that the one who saw the match head falling on the ground in the reception hall and had some understanding? To study Chan and learn the Dao, you only need to know your original face (original nature).'
下落處。汝刬地作此去就。汝在藏殿移首座鞋。豈不是汝當時悟得底。又在知客寮移他枕子。豈不是汝當時悟得底。汝每夜在此提水度籌。豈不是汝當時悟得底。因甚麼不知下落。卻在這裡惱亂大眾。師猛推之。索然如倒壘甓。由此無復見者。政和五年夏。師臥病。進藥者令忌毒物。師不從之。有問其故。曰。病有自性乎。云。病無自性。曰。既無自性。則毒物寧有心哉。以空納空。吾未嘗顛倒。汝輩一何昏迷。十月二十二日。更衣說偈而化。世壽五十有五。僧臘三十有六。阇維。得設利。晶圓光潔。道俗千餘人皆獲之。睛齒數珠不壞。塔于南山之陽。
德安府文殊宣能禪師
上堂曰。石鞏箭．秘魔叉。直下會得。眼裡空華。堪悲堪笑少林客。暗攜只履渡流沙。僧問。如何是祖師燈。曰。四生無不照。一點任君看。
廬山慧日文雅禪師
受請日。 僧問。向上宗乘。乞師不吝。曰。拄杖正開封。云。小出大遇也。曰。放過即不可。便打。
筠州洞山梵言禪師
太平州人也。 上堂曰。吾心似秋月。碧潭清皓潔。無物堪比倫。教我如何說。寒山子勞而無功。更有個拾得。道不識這個意。修行徒苦辛。恁么說話。自救不了。常尋拈糞箕。把掃帚。掣風掣顛。猶較些子。直饒是文殊普
【現代漢語翻譯】 現代漢語譯本： 『下落處』（xià luò chù，指最終歸宿）。你硬要在這裡尋找去處。你在藏殿移動首座的鞋子，難道不是你當時領悟到的東西嗎？又在知客寮移動他的枕頭，難道不是你當時領悟到的東西嗎？你每夜在這裡提水、計算籌碼，難道不是你當時領悟到的東西嗎？為什麼反而不知下落，卻在這裡擾亂大眾？ 老師猛力推開他，那人像倒塌的磚塊一樣散落。從此以後再也沒人見過他。政和五年夏天，老師臥病在床，進藥的人囑咐要忌食有毒之物，老師不聽從。有人問他原因，他說：『病有自性嗎？』回答說：『病沒有自性。』老師說：『既然沒有自性，那麼毒物難道有心嗎？以空納空，我未曾顛倒。你們這些人多麼昏迷啊！』 十月二十二日，老師更換衣服，說完偈語后圓寂。世壽五十五歲，僧臘三十六年。火化后，得到舍利，晶瑩圓潤光潔。道俗一千餘人都得到了舍利。眼睛、牙齒、數珠沒有損壞。塔建在南山之陽。
德安府文殊宣能禪師 上堂說法：『石鞏的箭，秘魔的叉，直接領會了，眼裡空花。可悲可笑的少林客人，偷偷帶著一隻鞋子渡過流沙。』有僧人問：『如何是祖師燈？』回答說：『四生（sì shēng，指四種生命形式：胎生、卵生、濕生、化生）無不照，一點任君看。』
廬山慧日文雅禪師 受邀請之日，有僧人問：『向上宗乘（xiàng shàng zōng shèng，指禪宗的最高境界），乞求老師不要吝惜。』回答說：『拄杖正打開封印。』僧人說：『小出大遇啊！』回答說：『放過就不可了。』隨即就打。
筠州洞山梵言禪師 太平州人。上堂說法：『吾心似秋月，碧潭清皓潔。無物堪比倫，教我如何說。』寒山子勞而無功，更有個拾得，說不識這個意，修行徒苦辛。這樣說話，自救不了。常尋找糞箕，拿著掃帚，瘋狂顛倒，還稍微好些。即使是文殊（Wénshū，文殊菩薩）普賢（Pǔxián，普賢菩薩）
【English Translation】 English version: 'The place of falling' (xià luò chù, referring to the final destination). You insist on seeking a destination here. You moved the head monk's shoes in the scripture hall; wasn't that what you realized at that time? You also moved his pillow in the reception hall; wasn't that what you realized at that time? You draw water and count tallies here every night; wasn't that what you realized at that time? Why, then, do you not know the place of falling, and instead disturb the assembly here? The master pushed him away forcefully, and the man scattered like a collapsed pile of bricks. After that, no one ever saw him again. In the summer of the fifth year of Zhenghe, the master was ill in bed. The person administering the medicine instructed him to avoid poisonous substances, but the master did not comply. Someone asked him the reason, and he said, 'Does illness have self-nature?' The reply was, 'Illness has no self-nature.' The master said, 'Since it has no self-nature, then how can poisonous substances have a mind? Using emptiness to receive emptiness, I have never been inverted. How deluded you all are!' On the twenty-second day of the tenth month, the master changed his clothes, recited a verse, and passed away. His worldly age was fifty-five, and his monastic age was thirty-six. After cremation, relics (śarīra) were obtained, crystalline, round, and radiant. More than a thousand Daoists and laypeople all obtained relics. The eyes, teeth, and prayer beads remained intact. The pagoda was built on the south side of Nanshan Mountain.
Chan Master Wenshu Xuan Neng of De'an Prefecture Ascending the Dharma seat, he said: 'Shi Gong's arrow, Mi Mo's fork, directly understand, empty flowers in the eyes. The Shaolin guest is both pitiable and laughable, secretly carrying a single shoe across the quicksand.' A monk asked, 'What is the ancestral teacher's lamp?' He replied, 'It illuminates all four births (sì shēng, referring to the four forms of birth: womb-born, egg-born, moisture-born, and transformation-born), let you see a single point.'
Chan Master Wen Ya of Huiri Temple on Mount Lu On the day of receiving the invitation, a monk asked, 'The upward-reaching supreme vehicle (xiàng shàng zōng shèng, referring to the highest state of Chan Buddhism), I beg the master not to be stingy.' He replied, 'The staff is just being unsealed.' The monk said, 'A small departure, a great encounter!' He replied, 'It is impossible to let it go.' Then he struck.
Chan Master Fan Yan of Dongshan in Yun Prefecture He was a native of Taiping Prefecture. Ascending the Dharma seat, he said: 'My mind is like the autumn moon, a clear and bright pool. Nothing can compare to it; how can I describe it?' Hanshanzi toils without success, and there is also Shide, who says he does not recognize this meaning, and his practice is in vain. Speaking like this, he cannot save himself. Constantly seeking a dung basket, holding a broom, acting crazy and upside down is still slightly better. Even if it is Mañjuśrī (Wénshū, Mañjuśrī Bodhisattva) and Samantabhadra (Pǔxián, Samantabhadra Bodhisattva).
賢再出。若到洞山門下。一時分付與直歲。燒火底燒火。掃地底掃地。前廊后架。切忌攙匙亂箸。豐干老人更不饒舌。參退。喫茶。 上堂。一生二。二生三。遏捺不住。廓周沙界。德靈直上妙峰。善財卻入樓閣。新婦騎驢阿家牽。山青水綠。桃華紅。李華白。一塵一佛土。一葉一釋迦。乃合掌曰。不審諸佛子。今辰改旦。季春極暄。起居輕利。安樂行否。少閑專到諸寮問訊。不勞久立。 上堂。臘月二十日。一年將欲盡。萬里未歸人。大眾。總是他鄉之客。還有返本還源者么。擊拂子曰。門前殘雪日輪消。室內紅塵遣誰掃。 上堂。有一物。上拄天。下拄地。若也筑著磕著。便乃轉凡成聖。超佛越祖。衲僧一動一靜。舉足下足。須彌屹屹。土上加泥。咄。 解夏上堂。應緣數剎。皆居山寺。唯此夏。天寧偶當藩府長沙要會之地。天寧賴國法禁制。庶幾僧人可居。每戒禪徒。各須禁足。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。大眾。若謂舉首楞嚴經。卻非自恣之日也。參。 僧問。如何是祖師西來意。曰。真鍮不博金。云。莫便是和尚為人處也無。曰。幾處松聲似爾聲。云。爭奈一言已出。曰。猶欠註腳在。 問。幸值作家相見。擬伸一問時如何。曰。
【現代漢語翻譯】 現代漢語譯本： 賢再次出來。如果到了洞山（Dongshan，禪宗祖師名）門下，就一股腦兒地分派給值日僧，燒火的燒火，掃地的掃地。前廊后廚，切忌亂插手。豐干（Fenggan，唐代高僧）老人不再多費口舌。參禪完畢，喝茶。
上堂說法。一分為二，二分為三，遏制不住，遍佈整個沙界（Sajya，佛教宇宙觀中的世界）。德靈（Deling，人名）直上妙峰（Miaofeng，山名），善財（Sudhana，佛教人物）卻進入樓閣。新娘騎驢，婆婆牽著。山是青的，水是綠的，桃花是紅的，李花是白的。一粒塵土就是一個佛土（Buddhakṣetra，佛所居住的清凈世界），一片葉子就是一個釋迦（Sakyamuni，佛教創始人）。於是合掌說：『各位佛子，今天早晨，季春時節天氣極好，起居輕便順利，安樂嗎？稍後我會專門到各個寮房問候大家，不勞煩各位久站。』
上堂說法。臘月二十，一年將要結束，萬里未歸的人啊。各位，你們都是異鄉的客人，還有返回本源的人嗎？』用拂塵敲擊說：『門前的殘雪在陽光下消融，室內的紅塵讓誰來掃？』
上堂說法。有一個東西，上頂天，下立地。如果碰到它，就會轉凡成聖，超越佛祖。僧人的一動一靜，舉足下足，須彌山（Sumeru，佛教宇宙觀中的山）屹立不動，如同在泥土上加泥土。咄！
解夏上堂說法。應各種因緣前往許多寺廟，都居住在山寺。只有今年夏天，天寧寺（Tianning Temple，寺廟名）恰好位於藩府長沙（Changsha，地名）的重要集會之地。天寧寺依靠國家法律的禁止，僧人才能居住。我經常告誡禪徒，各自必須禁足。我看不見的時候，為什麼看不見我看不見的地方？如果看見了看不見的地方，自然就不是那看不見的景象。如果看不見我看不見的地方，自然就不是物體，怎麼會不是你呢？各位，如果說是舉起《首楞嚴經》（Surangama Sutra，佛教經典），那就不是自恣日（Pavarana，佛教節日）了。』參！
僧人問：『什麼是祖師西來意（Bodhidharma，禪宗初祖）？』回答說：『真金不換假金。』僧人說：『莫非這就是和尚您待人的地方嗎？』回答說：『幾處松樹的聲音像你的聲音。』僧人說：『無奈話已出口。』回答說：『還欠缺註解。』
僧人問：『有幸遇到行家，打算提問時該如何？』回答說：
【English Translation】 English version: Xian came out again. If he arrived at the Dongshan (Dongshan, name of a Chan Buddhist master) school, he would assign tasks to the duty monk all at once: those who burn firewood burn firewood, those who sweep the floor sweep the floor. The front corridor and the back kitchen, avoid meddling. Old man Fenggan (Fenggan, a prominent monk in the Tang Dynasty) would not waste any more words. After the meditation session, have tea.
Ascending the hall to preach. One becomes two, two becomes three, unable to be suppressed, pervading the entire Sajya (Sajya, a world in Buddhist cosmology). Deling (Deling, a personal name) goes straight up Miaofeng Peak (Miaofeng, name of a mountain), while Sudhana (Sudhana, a Buddhist figure) enters the pavilion. The bride rides a donkey, the mother-in-law leads it. The mountains are green, the waters are green, the peach blossoms are red, the plum blossoms are white. One speck of dust is one Buddhakṣetra (Buddhakṣetra, the pure land where a Buddha resides), one leaf is one Sakyamuni (Sakyamuni, the founder of Buddhism). Then, he put his palms together and said: 'All you Buddha-sons, this morning, in the late spring season, the weather is extremely pleasant, are your daily lives light and smooth, are you at peace? Later, I will make a special trip to each dormitory to inquire about your well-being, I will not trouble you to stand for long.'
Ascending the hall to preach. The twentieth day of the twelfth month, the year is about to end, those who have not returned home for thousands of miles. Everyone, you are all guests from other lands, are there any who return to the origin? 'He struck the whisk and said: 'The remaining snow in front of the door melts in the sunlight, who will sweep the red dust in the room?'
Ascending the hall to preach. There is a thing that supports the sky above and stands on the earth below. If you bump into it, you will transform from ordinary to sage, surpassing Buddhas and ancestors. The monks' every movement and stillness, every step they take, Mount Sumeru (Sumeru, a mountain in Buddhist cosmology) stands firm, like adding mud on top of mud. 'Tut!'
Ascending the hall to preach at the end of the summer retreat. Responding to various causes and conditions, I have visited many temples, all residing in mountain temples. Only this summer, Tianning Temple (Tianning Temple, name of a temple) happens to be located in Changsha (Changsha, a place name), the important gathering place of the provincial government. Tianning Temple relies on the state law's prohibition, so monks can reside here. I often admonish the Chan practitioners, each must restrict their movements. When I do not see, why do you not see the place where I do not see? If you see the place where you do not see, it is naturally not the appearance of not seeing. If you do not see the place where I do not see, it is naturally not an object, how can it not be you? Everyone, if you say that you are raising the Surangama Sutra (Surangama Sutra, a Buddhist scripture), then it is not the Pavarana (Pavarana, a Buddhist festival) day.' Participate!
A monk asked: 'What is the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Chan Buddhism) coming from the West?' He replied: 'Real gold is not exchanged for fake gold.' The monk said: 'Could this be where the monk treats people?' He replied: 'The sound of pine trees in several places resembles your voice.' The monk said: 'Helplessly, the words have already been spoken.' He replied: 'It still lacks annotation.'
A monk asked: 'Fortunately, I have met an expert, what should I do when I intend to ask a question?' He replied:
青山不擬白雲飛。云。可謂伯牙與子期。不是閑相識。曰。重說偈言。云。爭奈流水有知音。曰。也是剜肉作瘡。問。如何是一真法界。曰。杲日照長空。云。如何是無量妙門。曰。海岳鎮乾坤。云。得聞于未聞也。曰。波斯摸大象。 問。梵王請佛。天雨四華。太守請師。有何祥瑞。曰。柳條垂宿雨。華藥綻初晴。 一日。上堂。有二僧齊出。一僧禮拜。一僧便問。得用便用時如何。曰。伊蘭作旃檀之樹。云。有意氣時添意氣。不風流處也風流。曰。甘露乃蒺䔧之園。
平江府寶華佛慈普鑒禪師
本郡人。族周氏。齠齔不茹葷。依景德寺清智下發。十七遊方。初謁覺印英禪師。不契。遂扣真凈之室。凈舉石霜䖍侍者話問之。釋然契悟。作偈曰。枯木無華幾度秋。斷云猶拄樹梢頭。自從斗折泥牛角。直至如今水逆流。凈肯之。命侍巾缽。晚徇眾開法寶華。次移高峰。 上堂曰。參禪別無奇特。只要當人命根斷。疑情脫。千眼頓開。如大洋海底輥一輪赫日。上升天門。照破四天之下。萬別千差。一時明瞭。便能握金剛王寶劍。七縱八橫。受用自在。豈不快哉。其或見諦不真。影像彷彿。尋言逐句。受人指呼。驢年得快活去。不如屏凈塵緣。豎起脊梁骨。著些精彩。究教七穿八穴。百了千當。向水邊林下長養
【現代漢語翻譯】 現代漢語譯本 問：青山不打算讓白雲飛走，這『云』（指白雲）可以比作伯牙與子期嗎？ 答：不是隨便認識的。 問：請再說一遍偈語。 答：爭奈流水自有知音。 問：這也是剜肉補瘡的做法。 問：如何是一真法界（dharma-dhātu，一切法的真實本性）？ 答：杲日照長空。 問：如何是無量妙門？ 答：海岳鎮乾坤。 問：聽到了以前未曾聽聞的道理啊。 答：波斯人摸大象。 問：梵天王（Brahmā，色界諸天之王）請佛說法，天降四種鮮花；太守請禪師，會有什麼祥瑞？ 答：柳條垂著昨夜的雨水，花和藥草綻放出初晴的光彩。 有一天，禪師上堂說法，有兩個僧人一起出來，一個僧人禮拜，另一個僧人便問：『得用便用時如何？』 答：伊蘭（一種臭草）也能長成旃檀（Sandalwood，一種香木）一樣的樹。 問：有意氣時添意氣，不風流處也風流。 答：甘露（Amrita，不死之藥）乃是蒺藜（Tribulus terrestris，一種帶刺植物）生長的園子。
平江府寶華佛慈普鑒禪師
是本郡人，姓周。從小就不吃葷。在景德寺清智座下剃度出家。十七歲開始遊歷四方，最初拜訪覺印英禪師，但並不契合。於是去拜訪真凈禪師。真凈禪師舉石霜䖍侍者的話來問他，他豁然開悟，作偈說：『枯木無華幾度秋，斷云猶拄樹梢頭。自從斗折泥牛角，直至如今水逆流。』真凈禪師認可了他，命他侍奉左右。晚年順應大眾的請求，在寶華寺開法，之後又移居高峰寺。 上堂說法：參禪沒有什麼特別的，只要當下的這個人命根斷絕，疑情脫落，千眼頓開，就像大洋海底滾動一輪紅日，上升到天門，照破四天之下，萬別千差，一時明瞭。便能握金剛王寶劍，七縱八橫，受用自在，豈不快哉！如果見諦不真，影像彷彿，尋言逐句，受人指使，那要到驢年才能快活啊。不如屏除塵世的緣分，豎起脊梁骨，拿出些精神，徹底追究，務必做到七穿八穴，百了千當，在水邊林下長養（聖胎）。
【English Translation】 English version Question: Qingshan (Green Mountain) does not intend to let Baiyun (White Cloud) fly away. Can this 'Yun' (Cloud, referring to White Cloud) be compared to Boya and Ziqi? Answer: It's not a casual acquaintance. Question: Please say the verse again. Answer: But the flowing water has its own confidant. Question: This is also like cutting flesh to mend a sore. Question: What is the 'one true dharma-dhātu' (dharma-dhātu, the true nature of all dharmas)? Answer: The bright sun shines in the long sky. Question: What is the 'immeasurable wonderful gate'? Answer: Mountains and seas鎮(zhen, suppress) the universe. Question: I have heard doctrines that I had never heard before. Answer: A Persian touches an elephant. Question: When Brahma (Brahmā, the king of the heavens in the Form Realm) invites the Buddha to preach, four kinds of flowers rain down from the sky; if the prefect invites a Zen master, what auspicious signs will there be? Answer: Willow branches droop with last night's rain, and flowers and medicinal herbs bloom with the brilliance of the first clear sky. One day, the Zen master ascended the hall to preach. Two monks came out together. One monk bowed, and the other monk asked: 'What about using it when it can be used?' Answer: An Eran (a kind of smelly grass) can also grow into a Sandalwood (Sandalwood, a kind of fragrant wood) tree. Question: When there is ambition, add ambition; even in places without elegance, there is elegance. Answer: Amrita (Amrita, the elixir of immortality) is a garden where Tribulus terrestris (Tribulus terrestris, a thorny plant) grows.
Zen Master Foci Pujian of Baohua Temple in Pingjiang Prefecture
He was a native of this prefecture, with the surname Zhou. He did not eat meat from a young age. He was tonsured under Qingzhi at Jingde Temple. At the age of seventeen, he began to travel around. He first visited Zen Master Jueyin Ying, but they did not resonate. So he went to visit Zen Master Zhenjing. Zen Master Zhenjing used the words of Attendant Qian of Shishuang to ask him, and he suddenly attained enlightenment, composing a verse: 'The withered tree has no flowers for several autumns, and the broken clouds still prop up the treetops. Since the mud ox's horns were broken in a fight, the water has been flowing backwards until now.' Zen Master Zhenjing acknowledged him and ordered him to serve by his side. In his later years, he complied with the request of the masses and opened the Dharma at Baohua Temple, and then moved to Gaofeng Temple. Ascending the hall to preach: There is nothing special about practicing Zen. It only requires that the life root of the person in the present moment be severed, doubts be dispelled, and a thousand eyes be opened suddenly, like a round of red sun rolling on the seabed of the ocean, rising to the heavenly gate, illuminating the four heavens below, and all the myriad differences being understood at once. Then one can grasp the Vajra King's precious sword, moving freely in all directions, enjoying oneself at ease. Wouldn't that be wonderful! If the realization is not genuine, the image is vague, following words and sentences, being ordered around by others, then one will only be happy in the year of the donkey. It is better to eliminate worldly connections, straighten the spine, put in some effort, thoroughly investigate, and be sure to achieve complete understanding, nurturing (the sacred embryo) by the water and in the forest.
聖胎。亦不枉受人天供養。然雖如是。臥雲門下。有個鐵門限。更須猛著氣力跳過始得。擬議之間。墮坑落塹。以拂子擊禪床。下座。 上堂。月圓。伏惟三世諸佛．貍奴白牯。各各起居萬福。時中淡薄。無可相延。切希寬抱。老水牯牛近日亦自多病多惱。不甘水草。遇著暖日和風。當下和身便倒。教渠拽把牽犁。直是搖頭擺腦。可憐萬頃良田。一時變為荒草。紹興甲子八月十日。書數紙以戒門弟子。莞爾而逝。
筠州九峰希廣禪師
遊方日。謁云蓋智和尚。乃問。興化打克賓維那。意旨如何。智下禪床。展兩手。吐舌示之。師打一坐具。智曰。此是風力所轉。又問石霜琳禪師。琳曰。你意作么生。師亦打一坐具。琳曰。好一坐具。只是不知落處。又問真凈。凈曰。你意作么生。師復打一坐具。凈曰。他打。你也打。師于言下大悟。凈因有頌曰。丈夫當斷不自斷。興化為人徹底漢。已后從教眼自開。棒了罰錢趁出院。后住九峰。衲子宗仰。
筠州黃檗泉禪師
上堂。以拂子擊禪床曰。一槌打透無盡藏。一切珍寶吾皆有。拈來普濟貧乏人。免使波吒路邊走。遂喝曰。誰是貧乏者(有本小異)。
筠州清涼寂音慧洪禪師
郡之新昌人。族彭氏(續僧寶傳誤作喻)。年十四。父母俱亡
。乃依三峰靘禪師為童子。日記數千言。覽群書殆盡。靘器之。十九試經于東京天王寺得度。從宣秘講成實．唯識論。逾四年。棄謁真凈于歸宗。凈遷石門。師隨至。凈患其深聞之弊。每舉玄沙未徹之語。發其疑。凡有所對。凈曰。你又說道理耶。一日。頓脫所疑。述偈示同學曰。靈云一見不再見。紅白枝枝不著華。叵耐釣魚船上客。卻來平地捷魚鰕。凈見。為助喜。命掌記室。未久。去謁諸老。皆蒙賞音。由是名振叢林。顯謨朱公彥。請開法于北禪景德。后住清涼。 示眾。舉。首楞嚴。如來語阿難曰。汝應嗅此爐中旃檀。此香若復然於一銖。室羅筏城四十里內同時聞氣。于意云何。此香為復生旃檀木。生於汝鼻。為生於空。阿難。若復此香生於汝鼻。稱鼻所生。當從鼻出。鼻非旃檀。云何鼻中有旃檀氣。稱汝聞香。當於鼻入。鼻中出香。說聞非義。若生於空。空性常恒。香應常在。何藉爐中爇此枯木。若生於木。則此香質。因爇成煙。若鼻得聞。合蒙煙氣。其煙騰空。未及遙遠。四十里內。云何已聞。是故當知。香鼻與聞。俱無處所。即嗅與香。二處虛妄。本非因緣。非自然性。師曰。入此鼻觀。親證無生。又大智度論。問曰。聞者云何聞。用耳根聞耶。用耳識聞耶。用意識聞耶。若耳根聞。耳根無覺識知。故不
【現代漢語翻譯】 現代漢語譯本：於是依從三峰靘（qìng）禪師做了童子。每天記誦數千字，博覽群書幾乎讀盡。靘禪師很器重他。十九歲時在東京天王寺參加試經並得度。跟隨宣秘學習《成實論》和《唯識論》。四年多后，離開去歸宗拜見真凈禪師。真凈禪師遷往石門，他便跟隨前往。真凈禪師擔心他過於注重聞解的弊病，常常舉玄沙禪師未透徹的話語來啓發他的疑惑。每當他有所回答，真凈禪師就說：『你又在講道理了嗎？』有一天，他突然擺脫了疑惑，寫了一首偈頌給同學們看：『靈云一見不再見，紅白枝枝不著華。叵耐釣魚船上客，卻來平地捷魚鰕。』真凈禪師看了，非常高興，讓他掌管記室。不久，他去拜訪各位老禪師，都得到他們的讚賞。因此名聲震動叢林。顯謨朱公彥，請他在北禪景德寺開法，後來又住在清涼寺。
示眾時，舉例《首楞嚴經》中的一段話：如來對阿難說：『你應該聞這爐中旃檀（zhān tán，一種香木）的香味。這香味如果只燃燒一銖（zhū，古代重量單位），室羅筏（shì luó fá，古印度城市名）城四十里內都能同時聞到。你認為如何？這香味是生於旃檀木，生於你的鼻子，還是生於虛空？阿難，如果這香味生於你的鼻子，稱為鼻子所生，應當從鼻子出來。鼻子不是旃檀，怎麼鼻子中有旃檀的香味？如果說你聞到香味，應當從鼻子進入。從鼻子中出來香味，這說法沒有道理。如果生於虛空，虛空的性質是常恒不變的，香味應該常在。何必藉助於爐中燃燒這枯木？如果生於木，那麼這香味的本質，因為燃燒而變成煙。如果鼻子能聞到，應該蒙受煙氣。那煙騰空而起，還沒到遙遠的地方，四十里內，怎麼已經聞到了？』所以應當知道，香、鼻子和聞，都沒有固定的處所。嗅覺和香味，這兩個處所都是虛妄的，本來不是因緣所生，也不是自然而有的。
禪師說：『進入這鼻觀，親自證悟無生。』又如《大智度論》中說：『問：聞者是如何聞的？是用耳根聞呢？用耳識聞呢？用意識聞呢？如果用耳根聞，耳根沒有感覺和知覺，所以不能…
【English Translation】 English version: Thereupon, he followed Chan Master Qing of Three Peaks as a young novice. He recorded several thousand words daily and read almost all the books available. Chan Master Qing valued him greatly. At the age of nineteen, he passed the scripture examination at Tennoji Temple in Tokyo and was ordained. He studied the Satya-siddhi-shastra and the Vijnaptimatrata-sastra under Xuanmi. After more than four years, he left to visit Zhenjing at Guizong. When Zhenjing moved to Shimen, he followed. Zhenjing was concerned about his tendency to rely too much on intellectual understanding, so he often used the unresolved words of Xuansha to provoke his doubts. Whenever he responded, Zhenjing would say, 'Are you just talking about principles again?' One day, he suddenly broke free from his doubts and wrote a verse to show his fellow students: 'Lingyun's one glimpse is never seen again, red and white branches bear no flowers. It's unbearable that the guest on the fishing boat comes to catch fish and shrimp on flat ground.' Zhenjing was delighted to see this and appointed him to manage the records room. Not long after, he went to visit various old masters, all of whom appreciated his insights. As a result, his name resonated throughout the monastic community. Xianmo Zhu Gongyan invited him to open the Dharma at Beichan Jingde Temple, and later he resided at Qingliang Temple.
In a Dharma talk, he cited a passage from the Surangama Sutra: The Tathagata said to Ananda, 'You should smell the fragrance of this sandalwood in the censer. If even a zhu (a unit of weight) of this fragrance is burned, the entire city of Shravasti (an ancient Indian city) within forty li (a Chinese unit of distance) will simultaneously smell it. What do you think? Does this fragrance originate from the sandalwood tree, from your nose, or from the void? Ananda, if this fragrance originates from your nose, and is said to be produced by the nose, it should come out of the nose. The nose is not sandalwood, so how can there be the fragrance of sandalwood in the nose? If you say you smell the fragrance, it should enter through the nose. For fragrance to come out of the nose is illogical. If it originates from the void, the nature of the void is constant and unchanging, so the fragrance should always be present. Why then do we need to burn this dry wood in the censer? If it originates from the wood, then the essence of this fragrance turns into smoke when burned. If the nose can smell it, it should be covered in smoke. The smoke rises into the air, and before it reaches a distant place, how can it already be smelled within forty li?' Therefore, you should know that fragrance, the nose, and smelling have no fixed location. The sense of smell and the fragrance, these two locations are both illusory, and are neither caused by conditions nor naturally existing.
The Chan Master said, 'Enter this contemplation of the nose and personally realize non-origination.' Furthermore, as stated in the Mahaprajnaparamita-sastra: 'Question: How does the hearer hear? Does he hear with the ear-organ, with ear-consciousness, or with mind-consciousness? If he hears with the ear-organ, the ear-organ has no sensation or awareness, so it cannot...'
能聞。若耳識聞。耳識一念。故不能分別。不應聞。若意識聞。意識亦不能聞。何以故。先五識識五塵。然後意識識意識。不能識現在五塵。唯識過去未來五塵。若意識能識現在五塵者。盲聾人亦應識聲色。何以故。意識不破故。師曰。究此聞塵。則合本妙。既證無生。又合本妙。舉竟是何境界。良久。曰。白猿已叫千巖晚。碧縷初橫萬字爐。住景德日。僧問。南有南景德。北有北景德。德即不問。如何是景。曰。頸在項上。崇寧二年。會無盡居士張公于峽之善溪。張嘗自謂得龍安悅禪師末後句。叢林畏與語。因夜話及之。曰。可惜云庵不知此事。師問所以。張曰。商英頃自金陵酒宮。移知豫章。過歸宗見之。欲為點破。方敘悅末後句未卒。此老大怒罵曰。此吐血禿下。脫空妄語。不得信。既見其盛怒。更不欲敘之。師笑曰。相公但識龍安口傳末後句。而真藥現前。不能辨也。張大驚。起執師手曰。老師真有此意耶。曰。疑則別參。乃取家藏云庵頂相。展拜贊之。書以授師。其詞曰。云庵綱宗。能用能照。天鼓希聲。不落凡調。冷麵嚴眸。神光獨耀。孰傳其真。覿面為肖。前悅后洪。如融如肇。大慧禪師處眾日。嘗親依之。每歡其妙悟辨慧。建炎二年五月。示寂于同安。壽五十有八。臘四十。太尉郭公天民奏 賜椹服
【現代漢語翻譯】 現代漢語譯本 能聽聞。如果是耳識聽聞，耳識只有一個念頭，所以不能分別，不應該能聽聞。如果是意識聽聞，意識也不能聽聞。為什麼呢？因為先是前五識（眼識、耳識、鼻識、舌識、身識）識別五塵（色、聲、香、味、觸），然後意識才識別意識。意識不能識別現在的五塵，只能識別過去和未來的五塵。如果意識能識別現在的五塵，那麼盲人和聾人也應該能識別聲和色。為什麼呢？因為他們的意識沒有損壞。師父說：『窮究這個聽聞之塵，就能與本來的妙性相合。』既然證悟了無生，又能與本來的妙性相合。請問這究竟是什麼境界？（停頓良久）答道：『白猿已經在千巖萬壑中啼叫，傍晚時分，碧綠的煙縷才剛剛在萬字爐上橫過。』 住在景德寺的時候，有僧人問：『南邊有南景德寺，北邊有北景德寺，關於『德』我就不問了，什麼是『景』呢？』回答說：『頸在項上。』 崇寧二年，與無盡居士張公在峽州的善溪相會。張公曾經自稱得到了龍安悅禪師的最後一句開示，叢林中的人都害怕和他談論此事。因此，晚上談話時談到了這件事。我說：『可惜云庵禪師不知道這件事。』張公問原因。我說：『商英不久前從金陵的酒宮調任到豫章，路過歸宗寺拜訪云庵禪師，想要為他點破此事。剛敘述完悅禪師的最後一句開示還沒說完，云庵禪師就勃然大怒，罵道：『你這吐血的禿驢，胡說八道，不要相信！』因為看到他盛怒的樣子，就不想再說了。』我笑著說：『相公只知道龍安禪師口頭傳授的最後一句開示，而真正的藥現在眼前，卻不能辨別。』張公大驚，起身握著我的手說：『老師真的有這個意思嗎？』我說：『有疑問就去別處參訪。』於是取出家中珍藏的云庵禪師的頂相，展開禮拜讚歎，並寫下文字授予我，其詞是：『云庵的綱宗，能用能照。天鼓的聲音稀少，不落入凡俗的調子。冷峻的面容，嚴厲的眼神，神光獨自閃耀。誰能傳達他的真髓？面對面才能描繪出他的神肖。前有悅禪師，後有洪禪師，如水乳交融，如開天闢地。』大慧禪師在僧眾中時，曾經親自依止云庵禪師，常常喜歡他的妙悟和辯才。建炎二年五月，在同安示寂，享年五十八歲，僧臘四十年。太尉郭公天民上奏朝廷，賜予他僧服。'
【English Translation】 English version Can hear. If it is ear-consciousness hearing, ear-consciousness is but a single thought, therefore it cannot discriminate and should not be able to hear. If it is mind-consciousness hearing, mind-consciousness also cannot hear. Why? Because first the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) recognize the five sense objects (form, sound, smell, taste, touch), and then mind-consciousness recognizes consciousness. Mind-consciousness cannot recognize the present five sense objects, it can only recognize the past and future five sense objects. If mind-consciousness could recognize the present five sense objects, then blind and deaf people should also be able to recognize sound and form. Why? Because their mind-consciousness is not broken. The master said, 'Exhaustively investigate this hearing-dust, and then it will unite with the original wonderful nature.' Since you have realized no-birth, you also unite with the original wonderful nature. What exactly is this state? (After a long pause) He replied, 'The white ape has already cried in a thousand cliffs and valleys, and the green smoke has just crossed the ten-thousand-character incense burner in the evening.' When residing at Jingde Temple, a monk asked, 'There is a Southern Jingde Temple in the south and a Northern Jingde Temple in the north. I won't ask about 'Virtue' (德, De), what is 'Scenery' (景, Jing)?' He replied, 'The neck is on the nape.' In the second year of Chongning, I met Layman Wujin, Zhang Gong, at Shanxi in Xia Prefecture. Zhang Gong once claimed to have received the last saying of Zen Master Long'an Yue, and people in the monastic community were afraid to talk to him about it. Therefore, during an evening conversation, this matter was brought up. I said, 'It's a pity that Zen Master Yun'an doesn't know about this.' Zhang Gong asked why. I said, 'Not long ago, Shang Ying was transferred from the wine palace in Jinling to Yuzhang. He visited Guizong Temple and wanted to reveal this matter to Zen Master Yun'an. He had just finished narrating Zen Master Yue's last saying when Zen Master Yun'an flew into a rage and cursed, 'You blood-spitting bald donkey, nonsense and lies, don't believe it!' Because he saw his great anger, he didn't want to say any more.' I smiled and said, 'Sir, you only know the last saying orally transmitted by Zen Master Long'an, but the true medicine is right in front of you, and you cannot recognize it.' Zhang Gong was greatly surprised, got up, and held my hand, saying, 'Does the teacher really have this intention?' I said, 'If you have doubts, go elsewhere to inquire.' Then he took out the treasured portrait of Zen Master Yun'an from his home, unfolded it, and paid homage to it with praise, and wrote words to give to me, the words were: 'Yun'an's guiding principle, able to use and able to illuminate. The sound of the heavenly drum is rare, not falling into mundane tunes. Cold face, stern eyes, divine light shines alone. Who can convey his true essence? Face to face can depict his likeness. Before there was Zen Master Yue, and after there was Zen Master Hong, like water and milk blending, like the creation of heaven and earth.' When Zen Master Dahui was among the monks, he personally relied on Zen Master Yun'an, and often liked his wonderful enlightenment and eloquence. In the fifth month of the second year of Jianyan, he passed away in Tong'an, at the age of fifty-eight, with forty years as a monk. Grand Commandant Guo Gong Tianmin奏 (zòu, reported to the emperor) and was賜 (cì, granted) a monk's robe.
。號寶覺圓明(所著僧寶傳三十卷。僧史十二卷。智證十卷。志林十卷。楞嚴尊頂法論十卷。法華合論七卷。圓覺證義二卷。金剛法源論一卷。起信解義一卷。易注三卷。林間錄二卷。冷齋十卷。禁臠二卷。文字禪三十卷。甘露集三十卷)。
衢州超化靜禪師
上堂。聲前認得。已涉廉纖。句下承當。猶為鈍漢。電光石火。尚在遲疑。點著不來。橫屍萬里。良久。曰。有甚用處。咄。
南嶽石頭懷志庵主
婺之金華人。族吳氏。年十四。師智慧院寶偁。二十二試所習。落髮。肄講十二年。宿學敬慕。嘗欲會通諸宗。正一代時教。有禪者問曰。杜順乃賢首宗祖師。也談法身。則曰。懷州牛吃禾。益州馬腹脹。此偈合歸天臺何義耶。志無對。即出遊方。晚至洞山。謁真凈。問。古人一喝不作一喝用。意旨如何。凈叱之。志趨出。凈笑呼曰。浙子。齋后遊山好。志忽領悟。久之。辭去。凈曰。子所造雖逸格。惜緣不勝耳。因識其意。自爾諸方力命出世。師卻之。庵居二十年。不與世接。士夫踵門略不顧。有偈曰。萬機休罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠蘿庵。或問。住山多年。有何旨趣。曰。山中住。獨掩柴門無別趣。三塊柴頭品字煨。不用援毫文彩露。崇寧改元冬。曳杖
【現代漢語翻譯】 寶覺圓明（著有《僧寶傳》三十卷、《僧史》十二卷、《智證》十卷、《志林》十卷、《楞嚴尊頂法論》十卷、《法華合論》七卷、《圓覺證義》二卷、《金剛法源論》一卷、《起信解義》一卷、《易注》三卷、《林間錄》二卷、《冷齋》十卷、《禁臠》二卷、《文字禪》三十卷、《甘露集》三十卷）。
衢州超化靜禪師
上堂說法：在聲音出現之前就認識到，已經落入了細微的分別；在語句之下才領悟，仍然是遲鈍的人。電光石火般快速的頓悟，尚且還在遲疑，一點也領悟不到，如同行屍走肉般虛度一生。停頓片刻，說：『這有什麼用處？』呵斥一聲。
南嶽石頭懷志庵主
是婺州金華人，姓吳。十四歲時，師從智慧院的寶偁學習。二十二歲參加考試，之後剃度出家。研習經論十二年，受到學界敬佩。他曾想融會貫通各宗派，匡正一代的教義。有禪者問：『杜順（Dushun，賢首宗祖師名）是賢首宗的祖師，也談論法身，說「懷州牛吃禾，益州馬腹脹」，這句偈語如果歸到天臺宗，該如何解釋？』懷志無法回答，於是開始遊歷四方。後來到了洞山，拜見真凈禪師，問道：『古人說「一喝不作一喝用」，意旨是什麼？』真凈呵斥他。懷志快步走出，真凈笑著叫道：『浙地的和尚，齋飯後遊山好啊。』懷志忽然領悟。過了很久，他告辭離去。真凈說：『你的造詣雖然超脫，可惜緣分不夠啊。』因此瞭解了他的心意。從此以後，各方勢力都想請他出世弘法，他都拒絕了，在庵中隱居了二十年，不與世俗交往。士大夫們來拜訪，他也不理睬。他有偈語說：『萬事都放下，任憑癡傻，軌跡有時讓野鹿來參與。不脫麻衣，用拳頭當枕頭，幾生都在綠蘿庵中做夢。』有人問：『在山中住了多年，有什麼旨趣？』他說：『住在山中，獨自關著柴門，沒有別的旨趣，三塊柴頭，品字形地煨著，不用舞文弄墨。』崇寧改元年的冬天，拄著枴杖
【English Translation】 Baojue Yuanming (authored 'Biographies of Sangha Treasures' in 30 volumes, 'History of the Sangha' in 12 volumes, 'Intellectual Proof' in 10 volumes, 'Records of Zhi Forest' in 10 volumes, 'Surangama Supreme Crown Dharma Treatise' in 10 volumes, 'Combined Treatise on the Lotus Sutra' in 7 volumes, 'Meaning of Perfect Enlightenment Proved' in 2 volumes, 'Treatise on the Source of Vajra Dharma' in 1 volume, 'Explanation of the Awakening of Faith' in 1 volume, 'Annotations on the Book of Changes' in 3 volumes, 'Records from the Forest' in 2 volumes, 'Cold Studio' in 10 volumes, 'Choice Morsels' in 2 volumes, 'Literary Zen' in 30 volumes, 'Collection of Sweet Dew' in 30 volumes).
Zen Master Chaohua of Quzhou
Ascending the hall: Recognizing before the sound arises is already entering into subtle distinctions; understanding after the statement is made is still being a dullard. Even with the speed of lightning and striking flint, there is still hesitation. Failing to grasp the point, one lives a life as a walking corpse. After a long pause, he said: 'What use is there?' He then shouted 'Duh!'
Recluse Shitou Huaizhi of Nanyue
He was a native of Jinhua in Wuzhou, with the surname Wu. At the age of fourteen, he studied with Bao Cheng at the Wisdom Institute. At twenty-two, he took the examination and then shaved his head to become a monk. He studied the scriptures and treatises for twelve years and was admired by scholars. He once wanted to integrate the various schools and rectify the teachings of the era. A Zen practitioner asked: 'Dushun (杜順, name of the patriarch of the Huayan School), the patriarch of the Huayan School, also spoke of the Dharmakaya, saying, 'The cow of Huaizhou eats rice, the horse of Yizhou has a bloated belly.' If this verse is attributed to the Tiantai School, how should it be explained?' Huaizhi could not answer, so he began to travel around. Later, he arrived at Dongshan and visited Zen Master Zhenjing, asking: 'The ancients said, 'A shout is not used as a shout.' What is the meaning?' Zhenjing scolded him. Huaizhi quickly walked out, and Zhenjing laughed and called out: 'Monk from Zhejiang, it's good to stroll in the mountains after the vegetarian meal.' Huaizhi suddenly understood. After a long time, he bid farewell and left. Zhenjing said: 'Although your attainments are outstanding, it is a pity that your affinity is not strong enough.' Therefore, he understood his intention. From then on, various forces wanted to invite him to come out and propagate the Dharma, but he refused and lived in seclusion in his hermitage for twenty years, not interacting with the world. Scholars and officials came to visit, but he ignored them. He had a verse saying: 'All affairs are put down, leaving it to foolishness and simplicity, traces sometimes allow wild deer to participate. Not taking off the hemp robe, using the fist as a pillow, for several lifetimes dreaming in the green vine hermitage.' Someone asked: 'Having lived in the mountains for many years, what is the purpose?' He said: 'Living in the mountains, alone closing the wooden door, there is no other purpose, three pieces of firewood, warming in the shape of the character '品', no need to wield the brush and reveal literary talent.' In the winter of the first year of Chongning, leaning on a staff
造龍安。人莫之留。明年六月晦。問侍僧日早暮。云。已夕矣。遂笑曰。夢境相逢。我睡已覺。汝但莫負叢林。即是報佛恩德。言訖。示寂于最樂堂。茶毗。收骨塔于乳峰之下。壽六十四。夏四十三。
婺州雙溪印首座
自見真凈。徹證宗猷。歸遁雙溪。一日。偶書曰。折腳鐺兒謾自煨。飯余長是坐堆堆。一從近日生涯拙。百鳥銜華去不來。又以觸衣碎甚。作偈曰。不掛寸絲方免寒。何須特地裊長竿。而今落落零零也。七佛之名甚處安。
云居元祐禪師法嗣
亳州白藻清儼禪師
信之玉山人。 僧問。楊廣失橐。駝到處無人見。未審是甚麼人得見。師以拂子約曰。退後。退後。妨他別人所問。云。畢竟落在甚麼處。曰。可煞不識好惡。便打。
臨江軍慧力崇教禪師
僧問。佛力法力即不問。如何是慧力。曰。推倒人我山。扶起菩提樹。云。菩提本無樹。和尚向甚麼處下手。曰。田厙奴。
信州永豐慧月庵主
縣之丘氏子。丱歲出家。于明心寺得度。自機契云居。熟游湘漢。暨歸永豐。或處巖谷。或居市廛。令鄉民稱丘師伯。凡有所問。以莫曉答之。一日。語邑人曰。吾明日行腳去。汝等可來相送。於是贐路者畢集。月笑不已。眾問其故。即書偈曰。丘師伯莫
【現代漢語翻譯】 現代漢語譯本： 造龍安（地名，具體含義不詳）。沒有人挽留他。第二年六月最後一天，他問侍奉的僧人時間早晚，僧人說：『已經晚了。』於是他笑著說：『夢境中相逢，我已經醒了。你們只要不辜負叢林，就是報答佛的恩德。』說完，在最樂堂圓寂。火化后，將骨灰塔安放在乳峰之下。享年六十四歲，僧臘四十三年。
婺州雙溪印首座（禪師名號）
自從拜見真凈（禪師名號）后，徹底證悟了禪宗的精髓。歸隱雙溪。一天，偶然寫道：『缺了腿的鍋子徒勞地自己煨著，吃完飯總是堆在那裡。自從近日生活變得笨拙，百鳥銜著花兒飛走了不再來。』又因為貼身穿的衣服破爛不堪，作偈說：『不掛一絲一縷才能免受寒冷，何須特意豎起長長的竿子。如今零零落落，七佛（過去七佛）的名號安放在哪裡？』
云居元祐禪師（禪師名號）法嗣
亳州白藻清儼禪師（禪師名號）
是信州玉山人。有僧人問：『楊廣（隋煬帝）丟失了錢袋，駱駝走到哪裡都沒人看見。請問是什麼人看見了？』禪師用拂塵指著說：『退後，退後，妨礙了別人提問。』僧人說：『究竟落在什麼地方了？』禪師說：『真是不識好歹！』便打了他。
臨江軍慧力崇教禪師（禪師名號）
有僧人問：『佛力、法力暫且不問，如何是慧力？』禪師說：『推倒人我山，扶起菩提樹。』僧人說：『菩提本無樹，和尚您從哪裡下手？』禪師說：『田舍奴！』
信州永豐慧月庵主（禪師名號）
是縣裡的丘氏之子。童年出家，在明心寺剃度。自從與云居禪師的機緣相契合，經常遊歷湘江和漢水一帶。等到回到永豐，有時住在山巖山谷，有時住在集市街巷。讓鄉民稱他為丘師伯。凡是有人問他問題，他就用『不知道』來回答。一天，告訴鄉里人說：『我明天要行腳雲遊去了，你們可以來送我。』於是送行的人都聚集來了，慧月庵主不停地笑。眾人問他緣故，他就寫了一首偈語說：『丘師伯莫』
【English Translation】 English version: He built Long'an (place name, specific meaning unknown). No one tried to keep him. On the last day of the sixth month of the following year, he asked the attending monk about the time of day, and the monk said, 'It is already evening.' Then he smiled and said, 'We meet in a dream, and I have already awakened. You must not fail the monastery; that is repaying the Buddha's kindness.' After speaking, he passed away peacefully in the Zui Le Hall (Hall of Utmost Joy). After cremation, his ashes were enshrined in a pagoda at the foot of Mount Ru. He lived to be sixty-four years old, with forty-three years as a monk.
Head Monk Yin of Shuangxi in Wuzhou (title of a Chan master)
Since meeting Zhenjing (name of a Chan master), he thoroughly realized the essence of the Chan school. He returned to seclusion in Shuangxi. One day, he casually wrote: 'The broken-legged pot warms itself in vain, after meals it is always left piled up. Since my life has become clumsy recently, a hundred birds carrying flowers have flown away and do not return.' Also, because his close-fitting clothes were very tattered, he composed a verse: 'Without hanging a single thread, one can avoid the cold; why specially erect a long pole? Now, everything is scattered and fragmented; where can the names of the Seven Buddhas be placed?'
Dharma heir of Chan Master Yuanyou of Yunju (title of a Chan master)
Chan Master Qingyan of Baizao in Bozhou (title of a Chan master)
He was a native of Yushan in Xinzhou. A monk asked, 'Yang Guang (Emperor Yang of Sui) lost his money bag, and no one saw the camel anywhere. May I ask, who saw it?' The master pointed with his whisk and said, 'Step back, step back, you are hindering others from asking questions.' The monk said, 'Where exactly did it fall?' The master said, 'You truly do not know good from bad!' and struck him.
Chan Master Chongjiao of Huili in Linjiangjun (title of a Chan master)
A monk asked, 'I will not ask about the Buddha's power or the Dharma's power; what is the power of wisdom?' The master said, 'Overthrow the mountain of self and others, and raise up the Bodhi tree.' The monk said, 'The Bodhi tree is originally without a tree; where do you begin?' The master said, 'You rustic fool!'
Hermit Huiyue of Yongfeng in Xinzhou (title of a Chan master)
He was a son of the Qiu family in the county. He left home at a young age and was ordained at Mingxin Temple. Since his affinity matched with Chan Master Yunju, he often traveled around the Xiang and Han rivers. When he returned to Yongfeng, he sometimes lived in rocky valleys and sometimes in market streets. He had the villagers call him Uncle Qiu. Whenever someone asked him a question, he would answer with 'I don't know.' One day, he told the villagers, 'I am going on a pilgrimage tomorrow; you can come and see me off.' So those who were giving him travel money gathered, and Huiyue smiled incessantly. The crowd asked him the reason, and he wrote a verse saying, 'Uncle Qiu'
曉。寂寂明皎皎。日午打三更。誰人打得了。投筆而逝。
石霜琳禪師法嗣
夔府臥龍思順禪師
綿州人也。 上堂。僧問。我手何似佛手。曰。潘閬倒騎驢。云。我腳何似驢腳。曰。白雲深處居。云。人人有個生緣。如何是和尚生緣。曰。九九八十一。僧禮拜。師乃曰。我手何似佛手。覿面相呈已了。頂門眼若未開。切忌隨他亂走。我腳何似驢腳。擬議思量已錯。要見宗師端的。薦取頭上一著。人人有個生緣。分明只在目前。迦葉嶺頭云起。澗下綠水潺潺。
仰山行偉禪師法嗣
襄陽府谷隱靜顯禪師
僧問。覿面相呈事若何。曰。清風來不盡。云。通上徹下。絲毫不納也。曰。明月照無私。 問。文彩既彰。愿聞舉唱。曰。巡海夜叉頭戴角。云。祇園五葉華開處。不屬東君別是春。曰。重疊關山路。問。一鏃破三關即不問。道人相見時如何。曰。賊身已露。
泐潭洪英禪師法嗣
南嶽法輪齊添禪師
上堂。良久。曰。性靜情逸。遂喝曰。心動神疲。顧左右曰。守真志滿。拈拄杖曰。逐物意移。召眾曰。見怪不怪。其怪自壞。 僧問。學人上來。乞師指示。曰。汝適來聞鼓聲么。云。聞。曰。還我話頭來。僧禮拜。師曰。令人疑著。
泉州慧明云禪師
【現代漢語翻譯】 曉。寂寂明皎皎。日午打三更。誰人打得了。投筆而逝。 石霜琳禪師法嗣 夔府臥龍思順禪師 綿州人也。上堂。僧問：『我手何似佛手？（比喻：我的能力或作為與佛的境界相比如何？）』曰：『潘閬倒騎驢。（潘閬：北宋詩人，以放蕩不羈著稱。此句比喻顛倒常理，不合常規。）』云：『我腳何似驢腳？（比喻：我的基礎或立足點如何？）』曰：『白雲深處居。（比喻：隱居山林，超脫世俗。）』云：『人人有個生緣，（生緣：與生俱來的因緣。）如何是和尚生緣？』曰：『九九八十一。（比喻：經歷種種磨難，最終達到圓滿。）』僧禮拜。師乃曰：『我手何似佛手，覿面相呈已了。（覿面相呈：直接呈現，毫不隱瞞。）頂門眼若未開，（頂門眼：比喻智慧之眼。）切忌隨他亂走。我腳何似驢腳，擬議思量已錯。（擬議思量：猶豫不決，反覆思考。）要見宗師端的，（宗師端的：真正的宗師。）薦取頭上一著。（薦取：推薦，選擇。頭上一著：指超越思維，直指本心。）人人有個生緣，分明只在目前。迦葉嶺頭云起，澗下綠水潺潺。（迦葉嶺：相傳為迦葉尊者修行之地。此句描繪自然景象，暗示禪機就在當下。）』 仰山行偉禪師法嗣 襄陽府谷隱靜顯禪師 僧問：『覿面相呈事若何？』曰：『清風來不盡。』云：『通上徹下，絲毫不納也。』曰：『明月照無私。』問：『文彩既彰，愿聞舉唱。（舉唱：禪宗術語，指開示佛法。）』曰：『巡海夜叉頭戴角。（巡海夜叉：神話人物，比喻外表兇惡，但本性善良。）』云：『祇園五葉華開處，（祇園：佛陀說法之地。五葉華開：比喻禪宗的傳承。）不屬東君別是春。（東君：春神。此句比喻超越世俗的境界。）』曰：『重疊關山路。』問：『一鏃破三關即不問，（一鏃破三關：比喻直指核心，一舉突破。）道人相見時如何？』曰：『賊身已露。（比喻：真相已經顯露。）』 泐潭洪英禪師法嗣 南嶽法輪齊添禪師 上堂。良久。曰：『性靜情逸。』遂喝曰：『心動神疲。』顧左右曰：『守真志滿。』拈拄杖曰：『逐物意移。（逐物意移：追求外物，心意動搖。）』召眾曰：『見怪不怪，其怪自壞。』僧問：『學人上來，乞師指示。』曰：『汝適來聞鼓聲么？』云：『聞。』曰：『還我話頭來。（話頭：禪宗術語，指引發思考的語句。）』僧禮拜。師曰：『令人疑著。（疑著：產生疑惑。）』 泉州慧明云禪師
【English Translation】 Dawn. Silent, bright, and clear. At noon, it's the third watch of the night. Who can strike it? He threw down his pen and passed away. Lineage of Zen Master Shishuang Lin Zen Master Wolong Sishun of Kui Prefecture He was a native of Mianzhou. At the Dharma Hall, a monk asked, 'What is my hand like compared to the Buddha's hand? (Metaphor: How does my ability or actions compare to the realm of the Buddha?)' The Master said, 'Pan Lang rides a donkey backwards. (Pan Lang: A poet of the Northern Song Dynasty, known for his unconventional behavior. This sentence is a metaphor for inverting common sense and being unconventional.)' The monk said, 'What are my feet like compared to the donkey's feet? (Metaphor: What is my foundation or foothold like?)' The Master said, 'Dwelling in the depths of white clouds. (Metaphor: Living in seclusion in the mountains, transcending the mundane world.)' The monk said, 'Everyone has a karmic connection from birth (生緣: karmic connection from birth). What is the Zen master's karmic connection?' The Master said, 'Nine times nine is eighty-one. (Metaphor: Experiencing various hardships and ultimately achieving perfection.)' The monk prostrated. The Master then said, 'What is my hand like compared to the Buddha's hand? It has already been presented directly (覿面相呈: presented directly, without concealment). If the eye on the crown of your head is not yet open (頂門眼: metaphor for the eye of wisdom), be sure not to follow others and wander aimlessly. What are my feet like compared to the donkey's feet? To deliberate and ponder is already wrong (擬議思量: to hesitate and repeatedly think). If you want to see the true Zen master (宗師端的: the true Zen master), recommend taking a step on top of your head (薦取: recommend, choose. 頭上一著: refers to transcending thought and directly pointing to the original mind). Everyone has a karmic connection from birth, clearly right before your eyes. Clouds rise from Mount Kasyapa (迦葉嶺: said to be the place where Kasyapa Buddha practiced), and green waters murmur beneath the ravine (This sentence depicts natural scenery, implying that the Zen opportunity is in the present moment).' Lineage of Zen Master Yangshan Xingwei Zen Master Guyin Jingxian of Xiangyang Prefecture A monk asked, 'What is it like to present directly?' The Master said, 'The clear breeze comes endlessly.' The monk said, 'Penetrating above and below, not accepting anything.' The Master said, 'The bright moon shines impartially.' The monk asked, 'Since the literary brilliance is evident, I wish to hear the exposition (舉唱: Zen term, referring to expounding the Dharma).' The Master said, 'A sea-patrolling Yaksha wears horns on its head (巡海夜叉: mythological figure, metaphor for having a fierce appearance but a kind nature).' The monk said, 'Where the five petals of the garden bloom (祇園: the place where the Buddha preached. 五葉華開: metaphor for the transmission of Zen), it does not belong to the Lord of Spring, it is a different spring (東君: the god of spring. This sentence is a metaphor for transcending the mundane realm).' The Master said, 'Overlapping mountain passes.' The monk asked, 'I will not ask about breaking through three barriers with one arrow (一鏃破三關: metaphor for directly pointing to the core and breaking through in one fell swoop), what is it like when Taoists meet?' The Master said, 'The thief's body is already exposed (Metaphor: The truth has already been revealed).' Lineage of Zen Master Letan Hongying Zen Master Falun Qitian of Mount Nan Yue At the Dharma Hall. After a long silence, the Master said, 'When the nature is still, the emotions are at ease.' Then he shouted, 'When the mind moves, the spirit is weary.' Looking to the left and right, he said, 'Guarding the truth, the will is fulfilled.' Picking up the staff, he said, 'Pursuing objects, the mind shifts (逐物意移: pursuing external objects, the mind wavers).' Calling to the assembly, he said, 'If you are not surprised by the strange, the strangeness will destroy itself.' A monk asked, 'The student has come up, requesting the Master's instruction.' The Master said, 'Did you hear the sound of the drum just now?' The monk said, 'I heard it.' The Master said, 'Return the topic to me (話頭: Zen term, referring to a statement that provokes thought).' The monk prostrated. The Master said, 'It makes people suspicious (疑著: to generate doubt).' Zen Master Huiming Yun of Quanzhou
僧問。般若海中如何為人。曰。云開銀漢迥。云。畢竟如何。曰。棒頭見血。 問。毗婆尸佛早留心。直至如今不得妙。意旨如何。曰。丑拙不堪當。
潭州大溈齊恂禪師
僧問。玉兔不懷胎。特牛為甚麼生兒。曰。著槽廠去。
黃龍元肅禪師法嗣
袁州仰山清簡禪師
僧問。集云峰下分明事。請師分付四藤條。曰。趙州八十方行腳。云。得恁么不知時節。曰。行到南泉即便休。
隆興府九仙齊輔禪師
蜀之閬苑人。丞相陳公堯叟之孫也。幼聰敏。趣向異倫輩。年二十四得度。學于成都講聚。會真覺勝禪師與之議論。指令南遊。元豐間出峽。遍跡祖闈。后造黃龍之室。龍見。乃問。古人見桃華悟道。子作么生。云。只可背摩霄漢。不可入他蘆葦。曰。為甚麼玄沙道敢保老兄未徹。云。卻請和尚一處道看。曰。也須親切始得。然只如從上諸聖。以心傳心。更無別法。汝還知么。師于言下徹證。崇寧丙戌。開法九仙。 上堂。以拄杖畫一畫。曰。會么。真俗雙泯。二諦猶存。空有兩亡。一塵不立。尋言逐語。有甚了期。何也。性相無以攝其門。色心不能到其境。遂卓拄杖。喝一喝。下座。 上堂。百丈開田說大義。仰山夢裡起白椎。靈照笊籬只五文。千載之下並光輝
【現代漢語翻譯】 現代漢語譯本 僧問：在般若海（prajna sea，智慧之海）中如何為人指點迷津？ 禪師答：云開之後，銀河顯得格外遙遠。 僧問：究竟如何是好？ 禪師答：一棒下去，立刻見血。 僧問：毗婆尸佛（Vipasyin，過去七佛之一）很早就開始留心修行，直到如今也沒能領悟妙處，這是什麼意思？ 禪師答：因為他太笨拙，不堪造就。
潭州大溈齊恂禪師
僧問：玉兔（指月亮）不會懷孕，為什麼特牛（指牛）會生兒育女？ 禪師答：趕到槽廠（喂牲口的地方）去。
黃龍元肅禪師法嗣
袁州仰山清簡禪師
僧問：集云峰下的分明事理，請禪師分付（傳授）四藤條（指禪杖）的妙用。 禪師答：趙州禪師八十歲還在四處行腳。 僧問：這樣豈不是太不識時務了？ 禪師答：走到南泉普愿禪師那裡就休息了。
隆興府九仙齊輔禪師
禪師是蜀地閬苑人，丞相陳堯叟的孫子。從小就聰明敏捷，志向與衆不同。二十四歲出家，在成都講聚學習。真覺勝禪師與他辯論佛法，讓他去南方遊歷。元豐年間離開四川，走遍各大寺院。後來拜訪黃龍慧南禪師。黃龍禪師見到他，便問：『古人見桃花開悟道，你怎麼樣？』 禪師答：『只能背靠摩霄漢（高空），不能進入他的蘆葦叢。』 黃龍禪師問：『為什麼玄沙師備禪師說不敢保證你徹悟了？』 禪師答：『請和尚一起說說看。』 黃龍禪師說：『也必須親切才能領會。然而，就像從上代祖師以來，以心傳心，沒有其他方法。你明白嗎？』禪師在言下徹底領悟。 崇寧丙戌年，在九仙山開法。 上堂說法，用拄杖畫了一下，說：『明白嗎？真諦和俗諦都消失了，二諦（two truths，真諦和俗諦）仍然存在。空和有都消失了，一塵不染。尋章摘句，何時才能了結？為什麼呢？因為自性與現象無法涵蓋它的門徑，色蘊與心識無法到達它的境界。』於是放下拄杖，喝了一聲，下座。 上堂說法，百丈懷海禪師開田說法，仰山慧寂禪師在夢裡敲椎（敲椎集眾），靈照禪師的笊籬只值五文錢。千百年之後，他們的事蹟仍然光輝燦爛。
【English Translation】 English version A monk asked: 'How does one guide people in the Prajna Sea (sea of wisdom)?' The Zen master replied: 'When the clouds part, the Milky Way appears distant and clear.' The monk asked: 'What is the ultimate state?' The Zen master replied: 'Blood is seen at the end of the staff (immediate and direct action).' A monk asked: 'Vipasyin Buddha (one of the past seven Buddhas) was mindful early on, yet even now he has not attained the subtle essence. What does this mean?' The Zen master replied: 'His ugliness and clumsiness make him unfit for the task.'
Zen Master Qi Xun of Dawei in Tanzhou
A monk asked: 'The jade rabbit (referring to the moon) does not conceive, so why does a special ox give birth to offspring?' The Zen master replied: 'Go to the trough factory (where livestock are fed).'
Dharma Successor of Zen Master Yuan Su of Huanglong
Zen Master Qing Jian of Yangshan in Yuanzhou
A monk asked: 'The clear matter beneath Jiyun Peak, please, Master, impart the wondrous use of the four rattan staffs (referring to the Zen staff).' The Zen master replied: 'Zen Master Zhaozhou was still traveling at eighty years old.' The monk asked: 'Isn't that being ignorant of the times?' The Zen master replied: 'He rested when he arrived at Nanquan's place (Zen Master Nanquan Puyuan).'
Zen Master Qi Fu of Jiuxian in Longxing Prefecture
The Zen master was from Langyuan in Shu (Sichuan), the grandson of Chancellor Chen Yaosou. From a young age, he was intelligent and had aspirations different from his peers. He became a monk at the age of twenty-four, studying at the Chengdu lecture gatherings. Zen Master Zhenjue Sheng discussed the Dharma with him and instructed him to travel south. During the Yuanfeng era, he left Sichuan and visited various ancestral monasteries. Later, he visited Zen Master Huanglong Huinan. Huanglong saw him and asked: 'The ancients attained enlightenment upon seeing peach blossoms, what about you?' The Zen master replied: 'One can only lean against the vast sky, not enter his reed thicket.' Huanglong asked: 'Why did Zen Master Xuansha Shibei say he couldn't guarantee your thorough enlightenment?' The Zen master replied: 'Please, Master, let's discuss it together.' Huanglong said: 'It must be intimate to understand. However, just like the transmission from the ancestral masters, mind to mind, there is no other method. Do you understand?' The Zen master thoroughly realized the truth upon hearing these words. In the year Bingxu of the Chongning era, he opened the Dharma at Jiuxian Mountain. Ascending the hall, he drew a line with his staff and said: 'Do you understand? The true and the conventional are both extinguished, yet the two truths (satya-dvaya, the two truths) still exist. Emptiness and existence are both gone, not a speck of dust remains. Chasing after words and phrases, when will it end? Why? Because self-nature and phenomena cannot encompass its gate, form and consciousness cannot reach its realm.' Then he put down his staff, shouted, and descended from the seat. Ascending the hall, Zen Master Baizhang Huaihai cultivated fields and spoke the great meaning, Zen Master Yangshan Huiji struck the mallet (to gather the assembly) in a dream, and Lingzhao's bamboo basket was only worth five coins. After thousands of years, their deeds still shine brightly.
。蓬蓬茸茸。師子出窟。雍雍籠籠。猛虎截峰。更若不會。擾擾匆匆。 僧問。昨夜三更木馬嘶。碧眼胡僧特地疑。今朝善法堂前見。元是金毛師子兒。文彩已彰。愿聞法要。曰。青山作𦘕屏。流水清行止。云。承師磊落驚人句。意氣風光滿座生。曰。一鶚落長空。白雲千萬里。 問。踏翻海水未為奇特。如何是奇特事。曰。久向紅霞居不出。若非清世見應難。宣和庚子九月十日示化。
嘉州月珠祖鑒禪師
因僧請筆其語要。師曰。達磨西來。單傳心印。曹溪六祖。不識一字。今日諸方出世。語句如山。重增繩索。乃拍禪床曰。於斯薦得。猶是鈍根。若也未然。白雲深處從君臥。切忌寒猿中夜啼。
華光恭禪師法嗣
郴州萬壽第一代念禪師
歲旦上堂曰。往復無際。動靜一源。含有德以還空。越無私而迥出。昔日日。今日日。照無兩明。昔日風。今日風。鼓無兩動。昔日雨。今日雨。澤無兩潤。于其中間。覓去來相而不可得。何故。自他心起。起處無蹤。自我心忘。忘無滅跡。大眾若向這裡會去。與天地而同根。共萬物為一體。若也未明。山僧為你重重頌出。元正一。古佛家風從此出。不勞向上用工夫。歷劫何曾異今日。元正二。寂寥冷淡無滋味。趙州相喚喚茶來。剔起眉毛須瞥地。
【現代漢語翻譯】 現代漢語譯本：蓬蓬茸茸，如同獅子出洞穴。雍雍籠籠，好似猛虎截斷山峰。如果還不明白，那就是擾擾匆匆，不得安寧。 僧人問：『昨夜三更時分木馬嘶鳴，碧眼胡僧（指來自西域的僧人）對此特別疑惑。今天在善法堂前見到，原來是金毛獅子兒。』文采已經彰顯，希望聽聞佛法的要旨。禪師回答：『青山可以作為繪畫的屏障，流水清澈地流淌，各有其行止。』僧人說：『承蒙禪師磊落驚人的語句，意氣風發的光彩充滿整個禪堂。』禪師說：『一隻老鷹從長空中落下，留下千萬里的白雲。』 僧人問：『踏翻海水不算稀奇，什麼是稀奇的事？』禪師回答：『長久以來隱居在紅霞深處不出來，如果不是清平盛世，恐怕難以見到。』宣和庚子年九月十日，禪師示現圓寂。
嘉州月珠祖鑒禪師 因為僧人請求他寫下精要的法語，禪師說：『達磨（Bodhidharma）西來，只是傳授心印。曹溪六祖（慧能）不識一個字。現在各地的禪師出世，語句堆積如山，反而增添了束縛。』於是拍了一下禪床說：『如果在這裡領悟，還算是遲鈍的根器。如果還沒有領悟，就到白雲深處去睡覺吧，但切記寒冷的猿猴在半夜啼叫。』
華光恭禪師法嗣 郴州萬壽第一代念禪師 歲旦上堂開示說：『往復循環沒有邊際，動靜變化本是一個源頭。包涵有德最終歸於空寂，超越無私而迥然獨立。昔日的太陽，今日的太陽，照耀沒有兩樣的光明。昔日的風，今日的風，吹動沒有兩樣的動靜。昔日的雨，今日的雨，滋潤沒有兩樣的恩澤。』在這些中間，尋找來去相狀而不可得。為什麼呢？因為從自我心念生起，生起之處沒有軌跡。從自我心念忘卻，忘卻之處沒有滅跡。各位如果在這裡領會，就能與天地同根，與萬物為一體。如果還不明白，山僧為你們再三頌出：『元正月初一，古佛的家風從此而出。不用向上費工夫，經歷劫數何曾與今日不同？元正初二，寂寥冷淡沒有滋味。趙州（Zhaozhou）相互呼喚來喝茶，提起眉毛須臾間就明白了。』
【English Translation】 English version: Luxuriant and dense, like a lion emerging from its cave. Harmonious and encompassing, like a fierce tiger cutting across the mountain peak. If you still don't understand, it's just restless and hurried, without peace. A monk asked: 'Last night, at the third watch, the wooden horse neighed, causing the blue-eyed barbarian monk (referring to a monk from the Western Regions) to be particularly doubtful. Today, seeing it in front of the Good Dharma Hall, it turns out to be a golden-haired lion cub.' The literary talent has already been displayed, I hope to hear the essence of the Dharma. The Chan master replied: 'Green mountains can serve as painted screens, and clear streams flow clearly, each with its own course.' The monk said: 'Thank you, Master, for your frank and astonishing words, the spirited brilliance fills the entire meditation hall.' The Chan master said: 'An eagle falls from the long sky, leaving behind thousands of miles of white clouds.' A monk asked: 'To overturn the sea is not extraordinary, what is an extraordinary thing?' The Chan master replied: 'For a long time, I have lived in seclusion in the depths of the red clouds, and if it were not for a peaceful and prosperous age, it would be difficult to see me.' On the tenth day of the ninth month of the Gengzi year of Xuanhe, the Chan master manifested parinirvana.
Chan Master Yuezhu Zujian of Jia Prefecture Because a monk asked him to write down essential Dharma words, the Chan master said: 'Bodhidharma (達磨) came from the West, only transmitting the mind seal. The Sixth Patriarch of Caoxi (慧能) did not recognize a single word. Now, Chan masters emerge everywhere, with words piled up like mountains, adding to the bondage.' Then he patted the meditation bed and said: 'If you realize here, you are still of dull capacity. If you have not yet realized, go to sleep in the depths of the white clouds, but remember the cold monkeys crying in the middle of the night.'
Dharma Successor of Chan Master Huaguang Gong First Generation Chan Master Nian of Wanshou Temple in Chen Prefecture On the first day of the year, he ascended the hall and gave instructions, saying: 'Going back and forth is without limit, and the movement and stillness are from one source. Containing virtue, it ultimately returns to emptiness, surpassing selfishness and standing out distinctly. The sun of the past, the sun of today, shines with no two kinds of light. The wind of the past, the wind of today, blows with no two kinds of movement. The rain of the past, the rain of today, nourishes with no two kinds of grace.' In between these, seeking the appearance of coming and going is unattainable. Why? Because it arises from one's own mind, and there is no trace where it arises. Because it is forgotten from one's own mind, and there is no trace of extinction where it is forgotten. If you all understand here, you can share the same root with heaven and earth and be one with all things. If you still don't understand, this mountain monk will chant it out for you again and again: 'The first day of the first month, the family style of the ancient Buddha comes out from here. There is no need to put effort upwards, how has it ever been different from today through countless kalpas? The second day of the first month, it is lonely, cold, and tasteless. Zhaozhou (趙州) calls each other to come and drink tea, and raising the eyebrows, one understands in an instant.'
元正三。上來稽首各和南。若問香山山上事。靈源一派碧如藍。遂喝一喝。下座。 上堂。香山一路。本無遮護。虎嘯龍吟。蟬噪高樹。皇相山頭風起高。須彌頂上華重吐。咦。僧問。龍華聖會。肇啟茲辰。未審彌勒世尊現居何處。曰。豬肉案頭。云。既是彌勒世尊。為甚麼卻在豬肉案頭。曰。不是弄潮人。莫入洪波里。云。畢竟事又且如何。曰。番人不繫腰。 問。曙色未分人盡望。月圓當午意如何。曰。龍蛇混雜。凡聖同居。云。未審還有祖師意也無。曰。碧潭秋夜冷。明月印滄洲。云。學人未曉其言。請師端的。曰。蔡倫池內。石馬猶存。以拂子擊禪床曰。會么。云。不會。曰。毗婆尸佛早留心。直至如今不得妙。
圓通圓璣禪師法嗣
臺州真如戒香禪師
興化林氏子。 上堂曰。孟冬改旦時天寒。葉落歸根露遠山。不是見聞生滅法。當頭莫作見聞看。
臨安府法慧無竭凈曇禪師
嘉興崇德人。久住名藍。晚居法慧。 上堂曰。本自深山臥白雲。偶然來此寄閑身。莫來問我禪兼道。我是吃飯屙屎人。 上堂。拈拄杖曰。經無量劫。枉受沈倫。育王今日凈地掃塵。三十年後莫錯怪人。卓拄杖。下座。紹興丙寅夏(或云乙丑)。遍辭朝貴。歸付院事。四眾擁視。揮扇久之。書偈曰。
【現代漢語翻譯】 現代漢語譯本： 元正三（新年正月初三）。上來稽首，各自合掌致敬。如果問香山（地名）山上之事，靈源（比喻佛性）一派碧藍如洗。遂大喝一聲。下座。 上堂說法。香山這一路，本來就沒有遮掩防護。虎嘯龍吟，蟬在高樹上鳴叫。皇相山（山名）頭風起雲涌，須彌山（佛教宇宙觀中的山）頂上鮮花重新綻放。咦！ 有僧人問：『龍華聖會（彌勒佛成佛時舉行的盛會）在這個時刻開啟，不知彌勒世尊（未來佛）現在身在何處？』 禪師答：『在豬肉案頭。』 僧人問：『既然是彌勒世尊，為什麼卻在豬肉案頭？』 禪師答：『不是弄潮的人，不要進入洪波巨浪之中。』 僧人問：『到底是怎麼回事呢？』 禪師答：『番人（古代對少數民族的稱呼，此處可能指不受約束的人）不繫腰帶。』 僧人問：『曙色未分，人們都在觀望，月圓當午，這又是什麼意思呢？』 禪師答：『龍蛇混雜，凡人聖人同住一處。』 僧人問：『不知這裡面還有祖師的意旨嗎？』 禪師答：『碧綠的潭水秋夜寒冷，明月倒映在滄茫的江洲。』 僧人問：『學人我不明白您說的話，請禪師明示。』 禪師答：『蔡倫（造紙術的發明者）池內，石馬依然存在。』用拂子敲擊禪床說：『明白了嗎？』 僧人答：『不明白。』 禪師答：『毗婆尸佛（過去七佛之首）早就留心此事，直到如今也沒能得到妙處。』
圓通圓璣禪師法嗣
臺州真如戒香禪師
興化林氏之子。上堂說法：『孟冬（初冬）改旦，時節天寒，葉落歸根，顯露出遠山。不是見聞生滅之法，當頭切莫當作見聞來看。』
臨安府法慧無竭凈曇禪師
嘉興崇德人。長久住在名剎。晚年居住在法慧寺。上堂說法：『本來在深山裡與白雲為伴，偶然來到這裡寄託閑身。不要來問我禪和道，我是吃飯拉屎的人。』 上堂。拿起拄杖說：『經歷了無量劫，白白地遭受沉淪。育王寺（寺名）今日清掃塵埃。三十年後不要錯怪人。』放下拄杖。下座。紹興丙寅年夏天（或者說是乙丑年），遍辭朝廷權貴，交還寺院事務。僧眾擁簇觀看，揮動扇子很久，寫下偈語說：
【English Translation】 English version: On the third day of the first month (Yuan Zheng San), they came forward, bowed their heads, and greeted each other with palms together (He Nan). If you ask about the affairs on Xiang Mountain (Xiang Shan), the Lingyuan (source of spirit, metaphor for Buddha-nature) stream is as blue as indigo. Then he gave a shout and stepped down from the seat. Ascending the hall, he preached: 'The road to Xiang Mountain has no shelter. Tigers roar and dragons sing, cicadas chirp in the tall trees. The wind rises high on the peak of Emperor Xiang Mountain (Huang Xiang Shan), and flowers bloom again on the summit of Mount Sumeru (Xu Mi Shan, the central mountain in Buddhist cosmology). Eh!' A monk asked: 'The Dragon Flower Assembly (Long Hua Sheng Hui, the assembly when Maitreya Buddha attains enlightenment) is initiated at this moment. I wonder where Maitreya Buddha (Mi Le Shi Zun, the future Buddha) is now?' The Zen master replied: 'At the butcher's meat table.' The monk asked: 'Since it is Maitreya Buddha, why is he at the butcher's meat table?' The Zen master replied: 'If you are not a tide player, do not enter the great waves.' The monk asked: 'What is the ultimate matter then?' The Zen master replied: 'The barbarian (Fan Ren, ancient term for ethnic minorities, possibly referring to an uninhibited person here) does not wear a belt.' The monk asked: 'Before dawn, people are all looking forward; when the moon is full at noon, what does it mean?' The Zen master replied: 'Dragons and snakes are mixed, ordinary people and sages live together.' The monk asked: 'I wonder if there is also the intention of the patriarchs in this?' The Zen master replied: 'The green pool is cold on an autumn night, and the bright moon is reflected in the vast river island.' The monk asked: 'This student does not understand your words, please explain clearly, Master.' The Zen master replied: 'In the pool of Cai Lun (Cai Lun, inventor of papermaking), the stone horse still exists.' He struck the Zen bed with a whisk and said: 'Do you understand?' The monk replied: 'I do not understand.' The Zen master replied: 'Vipassī Buddha (Pi Po Shi Fo, the first of the seven Buddhas of the past) paid attention to this long ago, but has not been able to obtain the subtlety until now.'
Successor of Zen Master Yuantong Yuanji
Zen Master Jiexing of Zhenru Temple in Taizhou
Son of the Lin family of Xinghua. Ascending the hall, he preached: 'In the early winter (Meng Dong) season, the weather is cold, the leaves fall and return to their roots, revealing the distant mountains. It is not the Dharma of arising and ceasing of seeing and hearing; do not regard it as seeing and hearing.'
Zen Master Wujie Jingtang of Fahui Temple in Lin'an Prefecture
A native of Chongde, Jiaxing. He lived in famous temples for a long time and resided in Fahui Temple in his later years. Ascending the hall, he preached: 'Originally, I lay with white clouds in the deep mountains, and I came here by chance to entrust my idle body. Do not come and ask me about Zen and the Tao; I am a person who eats and shits.' Ascending the hall, he picked up his staff and said: 'Having undergone countless kalpas, you have suffered sinking in vain. Today, Yuwang Temple (Yu Wang Si, temple name) sweeps away the dust. Do not blame people thirty years later.' He put down his staff and stepped down from the seat. In the summer of Shaoxing Bingyin year (or said Yichou year), he bid farewell to the nobles of the court, and returned the affairs of the temple. The monks gathered to watch, waving his fan for a long time, and wrote a verse saying:
這漢從來沒縫罅。五十六年成話霸。今朝死去見閻王。劍樹刀山得人怕。遂打一圓相。曰。嗄。一任諸方鉆龜打瓦。收足而化。太師秦公檜施千緡以助襄事。火後設利如霰。門人持骨歸四明之阿育王山。建堂奉藏焉。
三祖法宗禪師法嗣
寧國府光孝惟爽禪師
上堂曰。今朝六月旦。一年已過半。奉報參玄人。識取娘生面。娘生面。薦不薦。鷺鷥飛入碧波中。抖擻一團銀繡線。
祐聖法𡨢禪師法嗣
潭州道林了一禪師
四明人。族臧氏。自發明後。鷹舉四方。至祐聖。投誠入室。聖舉拂子問曰。云歸山。水歸海。且道祐聖拂子歸甚麼處。云。銀蟾才散彩。萬類盡瞻光。曰。且喜沒交涉。云。便唱還鄉曲。高歌樂太平也。曰。何不道。春來華競吐。秋去葉凋零。云。謝指示。曰。老僧未曾開口。云。伯牙與子期。不是閑相識。便禮拜。自爾師資契合。大觀初。出住南嶽大明。遷智度及道林。政和四年二月十五日。說偈而終。
嘉泰普燈錄卷第七
音釋
夔音逵 毫音泊 𡨢音居 郴丑林切 贛音紺 饋音匱 瀏音留 胾側史切 顥音晧 戌傷遇切 [辟/一/尢]扶歷切 鞏音拱 莞胡官切 靘千定切 肄羊至切 厙音舍 卍新續藏第 79 冊 No.
【現代漢語翻譯】 現代漢語譯本： 這漢（指某位禪師）從來沒有露出破綻。五十六年成就了一番事業。今天死去就要去見閻王（佛教中的地獄之主），劍樹刀山令人害怕。於是打了一個圓相（佛教手印），說：『嗄！』任憑各方鉆研佛法，如同鉆龜打瓦般徒勞無功。最終收足而逝。太師秦檜（人名）捐獻了千緡錢來幫助辦理喪事。火化后舍利如雨點般落下。門人拿著骨灰回到四明的阿育王山（地名），建造佛堂供奉安藏。
三祖法宗禪師的法嗣
寧國府光孝寺的惟爽禪師
上堂說法：『今天六月初一，一年已經過半。奉告各位參禪的人，認識自己的本來面目。本來面目，認識了嗎？鷺鷥飛入碧波之中，抖落一身銀色的絲線。』
祐聖法𡨢禪師的法嗣
潭州道林的了一禪師
四明（地名）人，姓臧。自從開悟之後，像雄鷹一樣展翅高飛。到祐聖禪師處，誠心求教入門。祐聖禪師舉起拂子問道：『云歸山，水歸海，那麼祐聖的拂子歸到哪裡去呢？』了一禪師回答：『銀色的月亮才散發光彩，萬物都瞻仰著光明。』祐聖禪師說：『可喜的是毫不相干。』了一禪師說：『那就唱一首還鄉曲，高歌太平盛世。』祐聖禪師說：『為什麼不說，春天來了百花競相開放，秋天去了樹葉凋零？』了一禪師說：『感謝您的指示。』祐聖禪師說：『老僧我還沒開口呢。』了一禪師說：『伯牙和子期（人名，比喻知音）不是隨便認識的。』於是禮拜。從此師徒之間心意相合。大觀初年，出任南嶽大明寺住持，后又遷往智度寺和道林寺。政和四年二月十五日，說了偈語后圓寂。
嘉泰普燈錄卷第七
音釋
夔（kuí）音逵（kuí），毫（háo）音泊（bó），𡨢（jū）音居（jū），郴（chēn）丑林切，贛（gàn）音紺（gàn），饋（kuì）音匱（kuì），瀏（liú）音留（liú），胾（zì）側史切，顥（hào）音晧（hào），戌（xū）傷遇切，[辟/一/尢]（pì）扶歷切，鞏（gǒng）音拱（gǒng），莞（wǎn）胡官切，靘（qìng）千定切，肄（yì）羊至切，厙（shè）音舍（shè）
【English Translation】 English version: This Han (referring to a certain Chan master) never showed any flaws. He accomplished a great undertaking in fifty-six years. Today he dies and goes to see Yama (the lord of hell in Buddhism), the sword trees and knife mountains are frightening. Then he made a circle with his hand (a Buddhist mudra), saying: 'Ah!' Let all directions delve into the Dharma, like drilling a tortoise or striking tiles in vain. Finally, he passed away peacefully. Grand Tutor Qin Hui (a person's name) donated a thousand strings of cash to help with the funeral arrangements. After cremation, the sarira (relics) fell like rain. The disciples took the ashes back to Mount Asoka (a place name) in Siming, built a hall to enshrine them.
Successor of Chan Master Fazong of the Third Ancestor
Chan Master Weishuang of Guangxiao Temple in Ningguo Prefecture
Ascending the Dharma hall, he said: 'Today is the first day of the sixth month, half the year has passed. I tell you, practitioners of Chan, recognize your original face. Original face, have you recognized it? The egret flies into the blue waves, shaking off a ball of silver embroidered thread.'
Successor of Chan Master Fa𡨢 of You Sheng
Chan Master Yiliao of Daolin Temple in Tanzhou
A native of Siming (a place name), with the surname Zang. Since his enlightenment, he soared like an eagle in all directions. He went to Chan Master Yousheng, sincerely seeking instruction to enter the room (inner circle of disciples). Chan Master Yousheng raised his whisk and asked: 'Clouds return to the mountains, water returns to the sea, then where does Yousheng's whisk return to?' Yiliao Chan Master replied: 'The silver moon has just scattered its light, and all beings look up to the brightness.' Chan Master Yousheng said: 'It's gratifying that there's no connection.' Yiliao Chan Master said: 'Then I'll sing a homecoming song, singing the praises of a peaceful and prosperous world.' Chan Master Yousheng said: 'Why not say, in spring the flowers bloom in competition, in autumn the leaves wither and fall?' Yiliao Chan Master said: 'Thank you for your guidance.' Chan Master Yousheng said: 'This old monk hasn't even opened his mouth yet.' Yiliao Chan Master said: 'Bo Ya and Ziqi (people's names, a metaphor for kindred spirits) are not casually acquainted.' Then he bowed. From then on, the master and disciple were in harmony. In the early years of Daguan, he became the abbot of Daming Temple on Mount Nanyue, and later moved to Zhidou Temple and Daolin Temple. On the fifteenth day of the second month of the fourth year of Zhenghe, he passed away after reciting a verse.
Jia Tai Pu Deng Lu Volume 7
Pronunciation and Explanation
夔 (kuí) sounds like 逵 (kuí), 毫 (háo) sounds like 泊 (bó), 𡨢 (jū) sounds like 居 (jū), 郴 (chēn) is pronounced like 丑林切, 贛 (gàn) sounds like 紺 (gàn), 饋 (kuì) sounds like 匱 (kuì), 瀏 (liú) sounds like 留 (liú), 胾 (zì) is pronounced like 側史切, 顥 (hào) sounds like 晧 (hào), 戌 (xū) is pronounced like 傷遇切, [辟/一/尢] (pì) is pronounced like 扶歷切, 鞏 (gǒng) sounds like 拱 (gǒng), 莞 (wǎn) is pronounced like 胡官切, 靘 (qìng) is pronounced like 千定切, 肄 (yì) is pronounced like 羊至切, 厙 (shè) sounds like 舍 (shè)
1559 嘉泰普燈錄
嘉泰普燈錄卷第八
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十三世(臨濟九世楊岐二世)
白雲守端禪師法嗣
蘄州五祖法演禪師
綿之巴西人。族鄧氏。年三十五。始棄家。祝髮受具。往成都習唯識．百法論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。西天外道嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之。令不鳴鐘鼓。反披袈裟。三藏奘法師至彼。救此義曰。如人飲水。冷暖自知。乃通其難。師曰。冷暖則可知矣。作么生是自知底事。遂質本講曰。不知自知之理。如何講。莫疏其問。但誘曰。汝欲明此。當往南方。扣傳佛心宗者。即負笈出關。由京師渡淮浙。所見尊宿。無不以此語咨決所疑。終不破。后謁浮山圓鑒禪師。鑒舉如來有密語。迦葉不覆藏令究之。及期。一日謂曰。子來何晚。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見渠頌臨濟三頓棒話。有過人處。必能了子大事。師澘然禮辭。至白雲。遂舉僧問南泉摩尼珠話請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云特印可。令掌磨事。未幾。云至。語師
{ "translations": [ "現代漢語譯本", "嘉泰普燈錄卷第八", "", "平江府報恩光孝禪寺(臣)僧 (正受) 編", "", "南嶽第十三世(臨濟九世楊岐二世)", "", "白雲守端禪師法嗣", "", "蘄州五祖法演禪師", "", "法演禪師是綿州巴西人，姓鄧。三十五歲時，他捨棄家庭，剃度出家，並受了具足戒。他前往成都學習唯識宗和《百法論》。因為聽到菩薩在入見道時，智慧與真理冥合，境界與精神相會，沒有能證和所證的分別。西天的外道曾經為難比丘說：『既然沒有能證和所證的分別，那麼用什麼來作為證悟的依據呢？』沒有人能夠回答。外道因此貶低他們，讓他們不能敲鐘擊鼓，反穿袈裟。三藏法師玄奘到達那裡，解釋了這個難題說：『如同人飲水，冷暖自知。』才解決了這個難題。法演禪師說：『冷暖則可以知道，那麼什麼是自知的事情呢？』於是他問講師說：『不知道自知的道理，如何講解？』講師沒有直接回答他的問題，只是引導他說：『你想要明白這個道理，應當前往南方，去拜訪那些傳承佛心宗的人。』法演禪師就揹著書箱出了關，經過京師，渡過淮河和浙江。他所見到的尊宿，沒有不拿這句話來諮詢解決他的疑惑的，但始終沒有得到解答。後來他拜見了浮山圓鑒禪師。圓鑒禪師舉出『如來有密語，迦葉不覆藏』這句話，讓他參究。到了約定的時間，圓鑒禪師有一天對他說：『你來得太晚了。我老了，恐怕虛度了你的光陰。你可以去依止白雲守端禪師。這位老人家雖然是後生晚輩，我沒有見過面，但是看到他頌揚臨濟禪師『三頓棒』的話，有過人之處，必定能夠了結你的大事。』法演禪師流著眼淚告辭，到了白雲守端禪師那裡，就舉出僧人問南泉禪師『摩尼珠』的話請教。白雲守端禪師呵斥了他。法演禪師因此領悟，獻上投機偈說：『山前一片閑田地，叉手叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』白雲守端禪師特別認可他，讓他掌管磨坊的事情。沒過多久，白雲守端禪師來到磨坊，對法演禪師說" ], "english_translations": [ "English version", "Jiatai Puteng Lu, Volume 8", "", "Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture (Minister)", "", "Thirteenth Generation of Nanyue (Ninth Generation of Linji, Second Generation of Yangqi)", "", "Dharma Successor of Chan Master Baiyun Shouduan", "", "Chan Master Fayan of Wuzu Temple, Qizhou", "", "Chan Master Fayan was from Bazhou, Mianzhou, with the surname Deng. At the age of thirty-five, he abandoned his family, shaved his head, and received the full precepts. He went to Chengdu to study the Vijnanavada (Yogacara) school and the Treatise on the Hundred Dharmas. Because he heard that when a Bodhisattva enters the Path of Seeing, wisdom and principle merge, and the realm and spirit unite, without distinguishing between the able to realize and the realized. A non-Buddhist (Tirthika) from the Western Regions once challenged the Bhikshus, saying, 'Since there is no distinction between the able to realize and the realized, then what is used as the basis for realization?' No one could answer. The non-Buddhist therefore belittled them, forbidding them from ringing the bells and drums, and making them wear the Kasaya (Buddhist robe) inside out. The Tripitaka Master Xuanzang arrived there and resolved this difficulty, saying, 'Like a person drinking water, one knows whether it is cold or warm oneself.' Thus, he resolved the challenge. Chan Master Fayan said, 'Cold or warm can be known, but what is the matter of knowing oneself?' Thereupon, he questioned the lecturer, saying, 'Not knowing the principle of knowing oneself, how can you lecture?' The lecturer did not directly answer his question but instead guided him, saying, 'If you wish to understand this, you should go to the South and visit those who transmit the Mind Dharma of the Buddha.' Chan Master Fayan then carried his books and left the pass, passing through the capital, crossing the Huai and Zhejiang rivers. All the venerable monks he met, he consulted with this question to resolve his doubts, but he never found an answer. Later, he visited Chan Master Yuanjian of Fushan. Chan Master Yuanjian raised the saying, 'The Tathagata has a secret word, and Kashyapa does not cover it up,' and had him investigate it. When the appointed time arrived, Chan Master Yuanjian one day said to him, 'You have come too late. I am old and fear that I will waste your time. You can rely on Chan Master Baiyun Shouduan. Although this old man is a junior, I have not met him, but seeing his praise of Chan Master Linji's 'three blows,' he has extraordinary qualities and will surely be able to resolve your great matter.' Chan Master Fayan tearfully took his leave and went to Chan Master Baiyun Shouduan, where he raised the question of the monk asking Chan Master Nanquan about the 'Mani Jewel'. Chan Master Baiyun Shouduan scolded him. Chan Master Fayan then had an awakening and offered a verse of accord, saying, 'Before the mountain, a piece of idle land, with hands folded, I earnestly ask the ancestral master. How many times have I sold it and bought it back myself, for the sake of the pine and bamboo drawing in the clear wind.' Chan Master Baiyun Shouduan especially approved of him and had him manage the mill. Not long after, Chan Master Baiyun Shouduan came to the mill and said to Chan Master Fayan," "" ] }
曰。你知一件事么。云。不知。曰。近日有數禪客自廬山來。皆有悟入處。教伊說亦說得有來由。舉因緣問伊亦明得。教伊下語亦下得。只是未在。師聞。愕眙曰。既悟了。說亦說得。明亦明得。如何卻未在。狐疑七日。忽偃息。洞然昭徹。曰。元來恁么地。其胸中珍惜。到此盡去。走見白雲。云爲手舞足蹈。師亦一笑而已。云一日示眾曰。古人道。如鏡鑄像。像成后。鏡在甚麼處。眾下語不契。舉以問師。師近前問訊。曰。也不較多。云笑曰。須是道者始得。乃命分座。開示方來。初住四面。遷白雲。晚居東山。 上堂曰。古人道。我若向你道。即禿卻我舌。若不向你道。即啞卻我口。且道還有為人處也無。四面有時擬為你吞卻。只被當門齒礙。擬為你吐卻。又為咽喉小。且道還有為人處也無。乃曰。四面自來柳下惠。 上堂。結夏無可供養大眾。作一家宴。管顧諸人。遂抬手曰。啰邏招。啰邏搖。啰邏送。莫怪空疏。伏惟珍重。 上堂。白雲不會說禪。三門開向兩邊。有人動著關棙。兩片東扇西扇。 上堂。一向恁么去。路絕人稀。一向恁么來。辜負先聖。去此二途。祖佛不能近。設使與白雲同生同死。亦未稱乎生。何也。鳳凰不是凡間物。不得梧桐誓不棲。 上堂。千峰列翠。岸柳垂金。樵父謳歌。漁人鼓舞。
【現代漢語翻譯】 現代漢語譯本： 他說：『你知道一件事嗎？』回答：『不知道。』他說：『近日有幾位禪客從廬山來，都有些許領悟之處。教他們說，也能說出個所以然；用因緣來問他們，也能明白；教他們下判斷，也能下判斷。只是還不到位。』 禪師聽了，驚訝地說：『既然領悟了，說也能說得出來，明白也能明白，為什麼還不到位？』 禪師疑惑了七天，忽然放鬆下來，一切都洞徹明瞭。說：『原來是這樣啊。』 他胸中所珍視的，到此全部去除。跑去見白雲禪師，白雲禪師為他手舞足蹈，禪師也只是笑一笑。白雲禪師一日對大眾開示說：『古人說，如用鏡子鑄造佛像，佛像鑄成后，鏡子在哪裡呢？』 大眾的回答都不契合。白雲禪師舉此問禪師，禪師走上前問訊，說：『也沒有多大差別。』 白雲禪師笑著說：『必須是得道者才能這樣說。』 於是命禪師分座，為四方來者開示。禪師最初住在四面，后遷至白雲，晚年住在東山。
上堂說法：『古人說，我如果向你們說，就會禿掉我的舌頭；如果不向你們說，就會啞掉我的口。那麼，還有為人處世之道嗎？』 四面禪師有時想為你吞下去，只是被當門牙擋住；想為你吐出來，又因為咽喉太小。那麼，還有為人處世之道嗎？』 於是說：『四面禪師自來就像柳下惠一樣。』
上堂說法：『結夏安居沒有什麼可以供養大眾，就做一頓家常便飯，照顧大家。』 於是抬起手說：『啰啰招，啰啰搖，啰啰送，莫怪簡慢。伏惟珍重。』
上堂說法：『白雲禪師不會說禪，三門朝向兩邊打開。有人觸動了門閂，兩扇門就向東西兩邊打開。』
上堂說法：『一味地那樣過去，道路斷絕人煙稀少；一味地那樣過來，辜負了先聖。離開這兩條路，祖師和佛都不能靠近。即使與白雲禪師同生同死，也不能算是真正地活著。為什麼呢？鳳凰不是凡間的鳥，沒有梧桐樹誓不棲息。』
上堂說法：『千峰羅列著翠綠，岸邊的柳樹垂著金絲。樵夫歌唱，漁人跳舞。』 專有名詞解釋： 廬山 (Lushan): 江西省的一座名山，以其風景和佛教寺廟而聞名。 白雲 (Baiyun): 禪師的名字。 四面 (Simian): 禪師的名字。 東山 (Dongshan): 地名，禪師晚年居住的地方。 柳下惠 (Liuxiahui): 中國古代以正直和道德著稱的人物。 結夏 (Jiexia): 佛教僧侶在雨季期間的靜修。 三門 (Sanmen): 寺廟的主要入口，通常有三個門。 祖佛 (Zufu): 祖師和佛陀的統稱。 梧桐 (Wutong): 一種被認為能吸引鳳凰的樹。
【English Translation】 English version: He said, 'Do you know one thing?' The other replied, 'I do not know.' He said, 'Recently, several Chan practitioners came from Lushan (Mount Lu, known for its scenery and Buddhist temples in Jiangxi Province), and they all have some understanding. If you ask them to speak, they can explain the reasons; if you ask them about causes and conditions, they can understand; if you ask them to make judgments, they can make judgments. But they are just not quite there yet.' The master, upon hearing this, was astonished and said, 'Since they have understood, and they can speak and understand, why are they not quite there yet?' He was doubtful for seven days, and then suddenly he relaxed, and everything became clear and transparent. He said, 'So that's how it is.' All the things he cherished in his heart were completely gone. He ran to see Baiyun (White Cloud, a Chan master's name), and Baiyun danced for him, but the master just smiled. One day, Baiyun gave a sermon to the assembly, saying, 'The ancients said, like casting an image with a mirror, after the image is formed, where is the mirror?' The assembly's answers did not match. Baiyun raised this question to the master, and the master stepped forward and inquired, saying, 'There is not much difference.' Baiyun smiled and said, 'Only those who have attained the Way can say this.' Then he ordered the master to share the seat and give instructions to those who came from all directions. The master first lived in Simian (Four Sides, a Chan master's name), then moved to Baiyun, and lived in Dongshan (East Mountain, a place name) in his later years.
In his Dharma talk, he said, 'The ancients said, if I speak to you, I will lose my tongue; if I do not speak to you, I will lose my voice. Then, is there still a way to deal with people?' Simian sometimes wants to swallow it for you, but is blocked by the front teeth; wants to spit it out for you, but the throat is too small. Then, is there still a way to deal with people?' Then he said, 'Simian has always been like Liuxiahui (a figure in ancient China known for his integrity and morality).'
In his Dharma talk, he said, 'There is nothing to offer to the assembly during the summer retreat (Jiexia, a period of retreat for Buddhist monks during the rainy season), so let's have a home-style meal to take care of everyone.' Then he raised his hand and said, 'Luo Luo Zhao, Luo Luo Yao, Luo Luo Song, don't blame me for being simple. I wish you all the best.'
In his Dharma talk, he said, 'Baiyun does not know how to speak Chan, the three gates (Sanmen, the main entrance of a temple, usually with three doors) are opened to both sides. Someone touches the latch, and the two doors open to the east and west.'
In his Dharma talk, he said, 'Going that way all the time, the road is cut off and there are few people; coming that way all the time, you are letting down the ancient sages. Leaving these two paths, the ancestors and Buddhas (Zufu, a collective term for patriarchs and Buddhas) cannot get close. Even if you live and die with Baiyun, it cannot be considered truly living. Why? The phoenix is not a bird of the mortal world, and will not rest without the wutong (a type of tree believed to attract phoenixes).'
In his Dharma talk, he said, 'Thousands of peaks are lined with green, and the willows on the shore hang with gold. The woodcutter sings, and the fisherman dances.'
笙簧聒地。鳥語呢喃。紅粉佳人。風流公子。一一為汝諸人發上上機。開正法眼。若向這裡薦得。金色頭陀無容身處。若也不會。吃粥吃飯。許你七穿八穴。 上堂。此個物。上拄天。下拄地。皖口作眼。皖山作鼻。太平退身三步。放你諸人出氣。 上堂。狗子還有佛性也無。也勝貓兒十萬倍。 上堂。太平淈𣸩漢。事事盡經遍。如是三十年。也有人讚嘆。且道讚歎個甚麼。好個淈𣸩漢。 上堂。難。難。幾何般。易。易。沒巴鼻。好。好。催人老。默。默。從此得。過這四重關了。泗州人見大聖。參。 上堂。你等諸人見老和尚鼓動唇吻。豎起拂子。便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知檐聲不斷前旬雨。電影還連后夜雷。 謝監收上堂。人之性命事。第一須是○。欲得成此○。先須防于○。若是真○人。○○。 上堂。有佛處不得住。換卻你心肝五臟。無佛處急走過。留聲三千里外。逢人不得錯雁過舉。出門便錯。恁么則不去也。種粟卻生豆。摘楊華。摘楊華。不覺日又夜。爭教人少年。 上堂。悟了同未悟。歸家尋舊路。一字是一字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮華。一年生一度。 上堂。舉。陸亙大夫問南泉和尚。弟子家中有一片石。也曾坐。也曾臥。擬鐫作佛。得么
。曰。得。云。莫不得么。曰。不得。師召大眾曰。夫為善知識。須明抉擇。為甚麼他人道得也道得。他人道不得也道不得。還知南泉落處么。白雲不惜眉毛與你注破。得又是誰道來。不得又是誰道來。你若更不會。老僧為你作個樣子。乃舉手曰。將三界二十八天作個佛頂。金輪水際作個佛腳。四大洲作個佛身。雖然作此佛兒子了。你諸人卻在那裡安身立命。大眾還會也未。老僧作第二個樣子去也。將東弗于逮作一個佛。南贍部洲作一個佛。西瞿耶尼作一個佛。北郁單越作一個佛。草木叢林是佛。蠢動含靈是佛。既恁么。又喚甚麼作眾生。還會也未。不如束弗于逮還他東弗于逮。南贍部洲還他南贍部洲。西瞿耶尼還他西瞿耶尼。北郁單越還他北郁單越。草木叢林還他草木叢林。蠢動含靈還化蠢動含靈。所以道。是法住法位。世間相常住。既恁么。你又喚甚麼作佛。還會么。忽有個漢出來道。白雲休寐語。大眾記取這一轉語。 僧問。承師有言。山前一片閑田地。只如威音王已前。未審甚麼人為主。曰。問取寫契書人。云。和尚為甚倩人來答。曰。只為你教別人問。云。與和尚平出去也。曰。大遠在。 問。如何是佛。曰。口是禍門。又曰。肥從口入。 問。一代時教是個切腳。未審切那個字。曰。缽啰娘。云。學人只
【現代漢語翻譯】 現代漢語譯本： 問：『得』（指獲得真理或開悟）？ 答：『得』。 問：莫非什麼都『得』嗎？ 答：並非什麼都『得』。 師父召集大眾說：『作為善知識（kalya-mitra，指引導他人走向正道的良師益友），必須明辨抉擇。為什麼他人說『得』也可以說『得』，他人說『不得』也可以說『不得』？還知道南泉（Nanquan，禪宗大師）的落腳處嗎？白雲（Baiyun，此處指師父自己）不惜眉毛（比喻不惜代價）為你們註釋破譯。『得』又是誰說的？『不得』又是誰說的？你們如果還是不會，老僧為你們做個樣子。』於是舉起手說：『將三界（trailokya，指欲界、色界、無色界）二十八天（heavenly realms）當作一個佛頂，金輪（cakra，古印度神話中的輪寶）水際當作佛腳，四大洲（catu-dvipa，指須彌山周圍的四大部洲）當作佛身。雖然造出這樣的佛兒子了，你們這些人卻在哪裡安身立命？』大眾領會了嗎？老僧再做第二個樣子去也。將東弗于逮（Purva-videha，四大洲之一）當作一個佛，南贍部洲（Jambudvipa，四大洲之一，我們所居住的洲）當作一個佛，西瞿耶尼（Apara-godaniya，四大洲之一）當作一個佛，北郁單越（Uttara-kuru，四大洲之一）當作一個佛，草木叢林是佛，蠢動含靈是佛。既然這樣，又叫什麼作眾生（sattva，指一切有情識的生命）？領會了嗎？不如把東弗于逮還給東弗于逮，南贍部洲還給南贍部洲，西瞿耶尼還給西瞿耶尼，北郁單越還給北郁單越，草木叢林還給草木叢林，蠢動含靈還給蠢動含靈。所以說，『是法住法位，世間相常住』。既然這樣，你們又叫什麼作佛？領會了嗎？如果有人出來說：『白雲在說夢話。』大眾記住這一轉語。 僧人問：『承蒙師父您說，山前有一片閑田地，只是在威音王（Vipaśyin，過去七佛之一）之前，不知什麼人是這片田地的主人？』 師父說：『去問寫契約書的人。』 僧人說：『和尚為什麼請別人來回答？』 師父說：『只因爲你教別人問。』 僧人說：『與和尚平分出去也可以吧？』 師父說：『差得太遠了。』 問：『什麼是佛？』 答：『口是禍門。』又說：『肥從口入。』 問：『一代時教（指佛陀一生的教法）是個切腳（比喻不徹底），不知切的是哪個字？』 答：『缽啰娘（prajna，般若，智慧）。』 僧人說：『學人只（聽不懂）。』
【English Translation】 English version: Question: 'Attainment' (referring to the attainment of truth or enlightenment)? Answer: 'Attainment'. Question: Is it that nothing is not 'attained'? Answer: It is not that nothing is 'attained'. The master addressed the assembly, saying: 'As a good advisor (kalya-mitra, referring to a virtuous teacher who guides others towards the right path), one must be discerning and decisive. Why is it that when others say 'attainment,' it can also be said 'attainment,' and when others say 'non-attainment,' it can also be said 'non-attainment'? Do you still know where Nanquan (Nanquan, a Zen master) ultimately rests? Baiyun (Baiyun, here referring to the master himself) spares no eyebrows (a metaphor for sparing no effort) to annotate and decipher it for you. Who is it that says 'attainment'? Who is it that says 'non-attainment'? If you still don't understand, this old monk will give you an example.' Thereupon, he raised his hand and said: 'Take the Three Realms (trailokya, referring to the Desire Realm, Form Realm, and Formless Realm) and the Twenty-eight Heavens (heavenly realms) as the crown of a Buddha's head, the edge of the Golden Wheel (cakra, a mythical wheel treasure in ancient India) as the Buddha's feet, and the Four Great Continents (catu-dvipa, referring to the four continents surrounding Mount Sumeru) as the Buddha's body. Although such a Buddha-son has been created, where do you all settle your lives?' Did the assembly understand? This old monk will give another example. Take Purva-videha (one of the four continents) as a Buddha, Jambudvipa (one of the four continents, the continent we inhabit) as a Buddha, Apara-godaniya (one of the four continents) as a Buddha, Uttara-kuru (one of the four continents) as a Buddha, the grasses and forests are Buddha, and all sentient beings are Buddha. Since it is so, what is called a sentient being (sattva, referring to all living beings with consciousness)? Did you understand? It is better to return Purva-videha to Purva-videha, Jambudvipa to Jambudvipa, Apara-godaniya to Apara-godaniya, Uttara-kuru to Uttara-kuru, the grasses and forests to the grasses and forests, and all sentient beings to all sentient beings. Therefore, it is said, 'The Dharma abides in its position, and the characteristics of the world are constant.' Since it is so, what do you call Buddha? Did you understand? If someone comes out and says, 'Baiyun is talking in his sleep,' the assembly should remember this turning phrase. A monk asked: 'I have heard you say, Master, that there is a piece of idle land in front of the mountain, but before Vipaśyin (one of the past seven Buddhas), I wonder who was the owner of this land?' The master said: 'Go ask the person who wrote the contract.' The monk said: 'Why does the master ask someone else to answer?' The master said: 'Just because you teach others to ask.' The monk said: 'Is it okay to divide it equally with the master?' The master said: 'That's far off.' Question: 'What is Buddha?' Answer: 'The mouth is the gate of misfortune.' It is also said: 'Fat enters through the mouth.' Question: 'The teachings of a lifetime (referring to the Buddha's teachings throughout his life) are a cut foot (a metaphor for being incomplete), I wonder which word is being cut?' Answer: 'Prajna (prajna, wisdom).' The monk said: 'This student only (doesn't understand).'
問一字。為甚麼卻答許多。曰。七字八字。問。如何是臨濟下事。曰。五逆聞雷。云。如何是雲門下事。曰。紅旗閃爍。云。如何是曹洞下事。曰。馳書不到家。云。如何是溈仰下事。曰。斷碑橫古路。僧禮拜。師曰。何不問法眼下事。僧云。留與和尚。師曰。巡人犯夜。 問。如何是和尚家風。曰。鐵旗鐵鼓。云。只有這個。為復別有。曰。採石渡頭看。云。忽遇客來。將何祇待。曰。龍肝鳳髓。且待別時。云。客是主人相師。曰。謝供養。 問。如何是先照後用。曰。王言如絲。云。如何是先用后照。曰。其出如綸。云。如何是照用同時。曰。舉起軒轅鑒。蚩尤頓失威。云。如何是照用不同時。曰。金將火試。 問。佛未出世時如何。曰。大憨不如小憨。云。出世后如何。曰。小憨不如大憨。 問。牛頭未見四祖時如何。曰。頭上戴累垂。云。見后如何。曰。青布遮前。云。未見時為甚麼百鳥銜華獻。曰。富與貴是人之所欲。云。見后為甚麼不銜華獻。曰。貧與賤是人之所惡。 問。如何是佛。曰。露胸跣足。云。如何是法。曰。大赦不放。云。如何是僧。曰。釣魚船上謝三郎。 問。四面無門山嶽秀。箇中時節若為分。曰。東君知子細。遍地發萌芽。云。春去秋來事宛然也。曰。才方搓彈子。便要捏金剛。 一
【現代漢語翻譯】 現代漢語譯本 問：什麼是『一』字的真意？為什麼你卻回答了這麼多？ 答：七字八字（形容言語繁多）。 問：什麼是臨濟宗（Linji school）的宗風？ 答：五逆（Wuni, 指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種重罪）聽到雷聲（比喻當頭棒喝）。 問：什麼是雲門宗（Yunmen school）的宗風？ 答：紅旗閃爍（比喻宗風鮮明）。 問：什麼是曹洞宗（Caodong school）的宗風？ 答：馳書不到家（比喻言語道斷，無法傳遞）。 問：什麼是溈仰宗（Weiyang school）的宗風？ 答：斷碑橫古路（比喻宗風古樸，難以辨認）。 僧人禮拜。 師父說：為什麼不問法眼宗（Fayan school）的宗風？ 僧人說：留給和尚您來說。 師父說：巡邏的人觸犯夜禁（比喻不合時宜）。 問：什麼是和尚的家風？ 答：鐵旗鐵鼓（比喻家風強硬）。 問：只有這些嗎？還是另有其他？ 答：到採石渡口去看（比喻自己去體驗）。 問：忽然有客人來，將用什麼招待？ 答：龍肝鳳髓（比喻珍貴的招待），且待以後再說。 問：客人是主人的相師（比喻客人很懂主人）。 答：謝謝供養（表示接受）。 問：什麼是先照後用？ 答：王言如絲（比喻開始時小心謹慎）。 問：什麼是先用后照？ 答：其出如綸（比喻後來放開手腳）。 問：什麼是照用同時？ 答：舉起軒轅鑒（軒轅鑒，傳說中的寶鏡），蚩尤（Chiyou, 中國神話人物）頓失威（比喻智慧的光芒使邪惡無所遁形）。 問：什麼是照用不同時？ 答：金將火試（比喻需要經過考驗）。 問：佛未出世時如何？ 答：大憨不如小憨（比喻未開悟時，看似愚笨反而更好）。 問：出世后如何？ 答：小憨不如大憨（比喻開悟后，大智若愚）。 問：牛頭（Niutou, 指牛頭宗）未見四祖（Sizu, 指禪宗四祖道信）時如何？ 答：頭上戴累垂（比喻負擔沉重）。 問：見后如何？ 答：青布遮前（比喻放下負擔，迴歸本真）。 問：未見時為什麼百鳥銜華獻？ 答：富與貴是人之所欲（比喻世俗的追求）。 問：見后為什麼不銜華獻？ 答：貧與賤是人之所惡（比喻放下世俗的執著）。 問：如何是佛？ 答：露胸跣足（比喻自在無礙）。 問：如何是法？ 答：大赦不放（比喻法的嚴謹）。 問：如何是僧？ 答：釣魚船上謝三郎（比喻自由自在的修行者）。 問：四面無門山嶽秀，箇中時節若為分？ 答：東君知子細，遍地發萌芽（比喻機緣成熟，自然顯現）。 問：春去秋來事宛然也？ 答：才方搓彈子，便要捏金剛（比喻修行要循序漸進）。
【English Translation】 English version Question: What is the true meaning of the word 'one'? Why do you answer so much? Answer: Seven words, eight words (describing verbose speech). Question: What is the style of the Linji school (Linji school)? Answer: The Five Rebellions (Wuni, referring to the five heinous crimes of killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) hear the thunder (a metaphor for a sharp awakening). Question: What is the style of the Yunmen school (Yunmen school)? Answer: Red flags fluttering (a metaphor for a clear and distinct style). Question: What is the style of the Caodong school (Caodong school)? Answer: A letter sent but never arriving home (a metaphor for the severance of language and inability to transmit). Question: What is the style of the Weiyang school (Weiyang school)? Answer: A broken stele across an ancient road (a metaphor for an ancient and difficult-to-discern style). The monk bows. The master says: Why not ask about the style of the Fayan school (Fayan school)? The monk says: Leave it to you, Master, to say. The master says: A patrolman violates the night curfew (a metaphor for being out of sync). Question: What is the family style of the monk? Answer: Iron flags and iron drums (a metaphor for a strong family style). Question: Is that all, or is there something else? Answer: Go and see at the Caishi ferry (a metaphor for experiencing it yourself). Question: If a guest suddenly arrives, how will you treat them? Answer: Dragon liver and phoenix marrow (a metaphor for precious hospitality), let's talk about it later. Question: The guest is the master's appraiser (a metaphor for the guest understanding the master well). Answer: Thank you for the offering (expressing acceptance). Question: What is 'illumination before function'? Answer: The king's words are like silk (a metaphor for being cautious at the beginning). Question: What is 'function before illumination'? Answer: Its release is like a rope (a metaphor for letting go later). Question: What is 'illumination and function at the same time'? Answer: Raising the Xuanyuan Mirror (Xuanyuan Mirror, a legendary treasure mirror), Chiyou (Chiyou, a figure in Chinese mythology) suddenly loses his power (a metaphor for the light of wisdom making evil disappear). Question: What is 'illumination and function not at the same time'? Answer: Gold is tested by fire (a metaphor for needing to be tested). Question: What was it like when the Buddha had not yet appeared in the world? Answer: A great fool is not as good as a small fool (a metaphor for seeming foolish being better before enlightenment). Question: What is it like after appearing in the world? Answer: A small fool is not as good as a great fool (a metaphor for great wisdom appearing foolish after enlightenment). Question: What was it like when Niutou (Niutou, referring to the Niutou school) had not yet seen the Fourth Patriarch (Sizu, referring to the Fourth Patriarch Daoxin of Zen)? Answer: Wearing heavy ornaments on the head (a metaphor for bearing a heavy burden). Question: What is it like after seeing him? Answer: A blue cloth covers the front (a metaphor for letting go of burdens and returning to one's true nature). Question: Why did hundreds of birds offer flowers before seeing him? Answer: Wealth and honor are what people desire (a metaphor for worldly pursuits). Question: Why don't they offer flowers after seeing him? Answer: Poverty and lowliness are what people hate (a metaphor for letting go of worldly attachments). Question: What is Buddha? Answer: Bare chest and bare feet (a metaphor for being free and unhindered). Question: What is Dharma? Answer: A general amnesty without release (a metaphor for the strictness of the Dharma). Question: What is Sangha? Answer: Xie Sanlang on a fishing boat (a metaphor for a free and unfettered practitioner). Question: Mountains are beautiful on all four sides without doors, how can one distinguish the seasons within? Answer: The Lord of Spring knows the details, and sprouts emerge all over the ground (a metaphor for opportunities maturing and naturally manifesting). Question: Spring goes and autumn comes, the matter is still the same? Answer: Just starting to roll pellets, one wants to mold Vajra (a metaphor for cultivation needing to progress step by step).
日。顧問門人曰。諸子已后如何荷負吾宗。佛鑒曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果舉足曰。看腳趯。師曰。滅吾宗者。克勤也。崇寧三年六月二十五日。上堂辭眾曰。趙州和尚有末後句。你作么生會。試出來道看。若會得去。不妨自在快活。如或未然。這好事作么說。良久。曰。說即說了也。只是諸人不知。要會么。富嫌千口少。貧恨一身多。珍重。時山門有土木之役。躬往督之。且曰。汝等勉力。吾不復來矣。歸丈室。淨髮澡身。迄旦。吉祥而化。是夕。山摧石隕。四十里內巖谷震吼。阇維。設利如雨。塔于東山之南。壽八十餘。
南嶽第十三世(臨濟九世翠巖二世)
大溈真如慕喆禪師法嗣
東京智海普融道平禪師
仙都人。族許氏。嘗師事泉萬卷。會荊公請泉居蔣山。師與之偕往。命掌箋記。辭謁真如於大溈。聞舉洗缽盂話。倏然啟悟。述偈曰。七顛八倒。業識忙忙。螺江回首處。笑殺謝三郎。趙璧與燕金。寶環並玉珮。拈起兔角錘。一時俱擊碎。如詰之無爽。於是聲名四馳。后六生道場。四被 詔旨。 上堂曰。山僧不會佛法。為人總沒來由。或時半開半合。或時全放全收。還如萬人叢里。冷地掉個石頭。忽然打著一個。方知觸處周流。 上堂。趙州有四門。門門通大道
【現代漢語翻譯】 現代漢語譯本： 日。顧問門人說：『我們這些人之後，誰來承擔和發揚我們的宗派呢？』佛鑒（Fogian，人名）說：『彩色的鳳凰在紅色的天空中飛舞。』佛眼（Foyan，人名）說：『鐵蛇橫亙在古老的道路上。』佛果（Foguo，人名）抬起腳說：『看這一腳踢。』師父說：『滅亡我宗派的人，是克勤（Keqin，人名）。』崇寧三年六月二十五日，師父上堂向眾人告別說：『趙州和尚（Zhaozhou Heshang，人名）有末後句，你們怎麼理解？試著說出來看看。如果理解了，不妨自在快活。如果還沒有理解，這好事怎麼說呢？』良久，說：『說了就是說了，只是你們不知道。想知道嗎？富人嫌一千張嘴吃飯還少，窮人恨不得自己只有一個身體。珍重。』當時山門有土木工程，師父親自去督工，並且說：『你們努力吧，我不會再來了。』回到丈室，洗凈頭髮和身體，直到第二天早上，吉祥圓寂。當晚，山崩石落，四十里內的山谷震動轟鳴。火化后，舍利像雨一樣落下。塔建在東山的南面。享年八十多歲。
南嶽第十三世（臨濟宗第九世翠巖宗第二世）
大溈真如慕喆禪師（Dawei Zhenru Muzhe Chanshi，人名）法嗣
東京智海普融道平禪師（Dongjing Zhihai Purong Daoping Chanshi，人名）
仙都人，姓許。曾經師從泉萬卷（Quan Wanjuan，人名）。適逢荊公（Jinggong，人名）請泉萬卷居住在蔣山（Jiangshan，地名），禪師也一同前往，被安排掌管箋記。禪師向大溈真如（Dawei Zhenru，人名）辭行，聽聞真如禪師舉起洗缽盂的話，忽然開悟。於是作偈說：『七顛八倒，業識忙忙。螺江（Luojiang，地名）回首處，笑殺謝三郎（Xie Sanlang，人名）。趙璧（Zhaobi，人名）與燕金（Yanjin，地名），寶環並玉珮，拈起兔角錘，一時俱擊碎。』真如禪師詰問他，沒有不應驗的。於是禪師聲名遠揚。後來在六生道場（Liusheng Daochang，地名），四次被皇帝下詔。上堂說：『山僧不會佛法，為人總是沒有來由。有時半開半合，有時全放全收。就像在萬人叢里，冷不丁地扔個石頭。忽然打著一個，才知道觸處周流。』上堂：趙州（Zhaozhou，地名）有四門，門門通大道。
【English Translation】 English version: Day. An advisor asked, 'After us, how will our disciples carry on and uphold our lineage?' Fojian (佛鑒, personal name) said, 'A colorful phoenix dances in the crimson sky.' Foyan (佛眼, personal name) said, 'An iron snake lies across the ancient road.' Foguo (佛果, personal name) raised his foot and said, 'Look at this kick!' The master said, 'The one who will destroy my lineage is Keqin (克勤, personal name).' On the twenty-fifth day of the sixth month of the Chongning (崇寧) third year, the master ascended the hall to bid farewell to the assembly, saying, 'Zen Master Zhaozhou (趙州和尚, personal name) has a final saying. How do you understand it? Try to say it and let's see. If you understand it, you may as well be free and happy. If you don't understand it yet, how can this good thing be explained?' After a long silence, he said, 'It has been said, but you just don't know it. Do you want to know? The rich hate having too few mouths to feed, and the poor hate having too many bodies to care for. Farewell.' At that time, there was construction work at the mountain gate. The master personally went to supervise it and said, 'Work hard, all of you. I will not come again.' He returned to his room, purified his hair and body, and passed away peacefully the next morning. That night, mountains collapsed and rocks fell, and the valleys within forty li (里, a Chinese unit of distance) shook and roared. After cremation, sarira (舍利, relics) fell like rain. The stupa was built south of Dongshan (東山, place name). He lived to be over eighty years old.
The thirteenth generation of Nanyue (南嶽, mountain name) (the ninth generation of the Linji (臨濟) school, the second generation of the Cuiyan (翠巖) school)
Dharma heir of Zen Master Dawei Zhenru Muzhe (大溈真如慕喆禪師, personal name)
Zen Master Daoping Purong of Zhihai Temple in Dongjing (東京智海普融道平禪師, personal name)
He was from Xiandu (仙都, place name), with the surname Xu (許). He once studied under Quan Wanjuan (泉萬卷, personal name). When Jinggong (荊公, personal name) invited Quan Wanjuan to reside at Jiangshan (蔣山, place name), the master went with him and was assigned to manage the correspondence. The master bid farewell to Dawei Zhenru (大溈真如, personal name) and, upon hearing Zhenru's words about washing the alms bowl, he suddenly attained enlightenment. He then composed a verse saying, 'Seven tumbles and eight falls, karmic consciousness is busy. Turning my head at Luojiang (螺江, place name), I laugh at Xie Sanlang (謝三郎, personal name). The Zhao jade (趙璧, personal name) and the Yan gold (燕金, place name), the precious ring and the jade pendant, picking up the rabbit-horn hammer, all are smashed at once.' Zhenru questioned him, and there was nothing he could not answer. Thus, the master's fame spread far and wide. Later, at Liusheng Daochang (六生道場, place name), he was summoned by imperial decree four times. Ascending the hall, he said, 'This monk does not understand Buddhism, and my actions are always without cause. Sometimes half-open and half-closed, sometimes fully released and fully retracted. It's like throwing a stone in a crowd of ten thousand people. If it suddenly hits someone, then you know it flows everywhere.' Ascending the hall: Zhaozhou (趙州, place name) has four gates, and every gate leads to the great road.
。玉泉有四路。路路透長安。門門通大道。畢竟誰親到。路路透長安。分明進步看。拍膝一下。曰。歲晚未歸客。西鳳門外寒。 上堂。舉。盤山示眾曰。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。古人恁么說話。大似抱賊叫屈。普融門下。人人慷慨。生擒虎兕。活捉獰龍。眼裡著得須彌山。耳里著得大海水。遂拈拄杖曰。不是向人夸伎倆。丈夫標緻合如斯。卓拄杖。下座。靖康初。謝事歸黃州柏子山。建炎改元十月二日。示化。
隆興府泐潭景祥禪師
建昌南城人。族傅氏。父翼為永豐令。母上官氏。夢絳幡皂纛。擁一偉丈夫至。稱塞上將軍。已而出胎。因以塞上公名之。及長。警敏。強記博覽。常夜夢持刀刺人。一日睡中。神人授以偈。后不復夢。適永豐下世。追念罔極。非出世間法無以報。聞有琦禪師說法于靈鷲。往聽。頓有省發。依琦剃染受具。乃之遠方。至大溈。久而開悟。日常留侍。盡其機用。溈既趨寂。歸隱臨川。越十年。列剎迎居。概不就。大觀四年。偶泐潭虛席。府座以書幣三邀。不得已而應命。 上堂。舉。鏡清和尚示眾曰。若據令而行。碧眼老胡不得無過。若盡令而行。須閉卻僧堂門。倩人守院始得。時有僧問。盡令而行時如何。曰。汝欲散眾那。師曰。寶峰今日舉話
【現代漢語翻譯】 現代漢語譯本： 玉泉有四條路，條條都通向長安（都城）。各個門都通往大道。但究竟是誰親自到達了呢？條條道路都通長安，分明要進步去看啊！(拍膝蓋一下)說：『年關將至，還沒回家的遊子，在西鳳門外感到寒冷。』 （禪師）上堂說法，舉起（例子）。盤山（禪師名號）向大眾開示說：『好像大地托著山，卻不知道山的孤高峻峭；如同石頭包含著玉，卻不知道玉的純潔無瑕。』古人這樣說話，很像是抓到賊卻喊冤。普融（禪師名號）門下，人人慷慨激昂，能生擒老虎和犀牛，活捉猙獰的蛟龍。眼裡能容得下須彌山（佛教名山），耳朵里能容得下大海水。』於是拿起拄杖說：『不是向人炫耀本領，大丈夫的氣概本該如此。』（禪師）放下拄杖，走下座位。靖康（年號）初年，（禪師）辭去職務回到黃州柏子山。建炎（年號）改元十月初二，（禪師）圓寂。
隆興府泐潭景祥禪師（禪師名號）： 是建昌南城人，姓傅。父親傅翼擔任永豐縣令。母親上官氏，夢見絳色旗幟和黑色大旗，簇擁著一位偉岸的丈夫到來，自稱是塞上將軍。不久就生下了（景祥禪師），因此用『塞上公』來命名他。長大后，（他）聰明敏捷，記憶力強，博覽群書。常常在夜裡夢見自己持刀刺人。有一天在睡夢中，有神人授予他偈語，之後就不再做這樣的夢了。恰逢傅翼去世，（景祥禪師）追念父親的恩情無以回報，認為只有出世間的佛法才能報答。聽說有琦禪師在靈鷲山說法，（他）前去聽講，頓時有所領悟。於是依從琦禪師剃度出家，受了具足戒，然後前往遠方。到達大溈山，住了很久才開悟。每天都留在（大溈禪師）身邊侍奉，盡力學習他的機鋒和妙用。大溈禪師圓寂后，（景祥禪師）回到臨川隱居。過了十年，各寺廟都來迎接他去住持，（他）一概不答應。大觀四年，恰逢泐潭寺住持的位子空缺，府尹用書信和禮物三次邀請他，（他）不得已才答應前往。 （禪師）上堂說法，舉（例子）。鏡清和尚（禪師名號）向大眾開示說：『如果按照規矩來行事，碧眼老胡（指達摩祖師）也不能沒有過錯；如果完全按照規矩來行事，就必須關閉僧堂的大門，請人來看守寺院才行。』當時有僧人問：『完全按照規矩來行事時，會怎麼樣呢？』（鏡清和尚）說：『你想解散大眾嗎？』（景祥禪師）說：『寶峰（景祥禪師的別號）今天舉出這段話……』
【English Translation】 English version: Yuquan has four roads, each leading to Chang'an (the capital). Every gate leads to the great avenue. But who has actually arrived in person? Every road leads to Chang'an, clearly you must look to progress! (Slapping his knee once) He said: 'As the year ends, the traveler who has not returned home feels the cold outside the West Phoenix Gate.' (The Zen master) ascended the hall to preach, raising (an example). Panshan (Zen master's name) instructed the assembly, saying: 'Like the earth supporting the mountain, it does not know the mountain's solitary height; like a stone containing jade, it does not know the jade's flawlessness.' The ancients spoke like this, much like catching a thief and crying injustice. Under Purong's (Zen master's name) gate, everyone is慷慨激昂, able to capture tigers and rhinoceroses alive, and capture ferocious dragons alive. Their eyes can hold Mount Sumeru (Buddhist sacred mountain), and their ears can hold the great ocean.' Then he picked up his staff and said: 'It is not to boast of skills to others, a true man's demeanor should be like this.' (The Zen master) put down his staff and stepped down from the seat. In the early years of Jingkang (era name), (the Zen master) resigned and returned to Mount Baizi in Huangzhou. On the second day of the tenth month of the first year of Jianyan (era name), (the Zen master) passed away.
Zen Master Jingxiang of Letan Temple in Longxing Prefecture (Zen master's name): Was a native of Nancheng, Jianchang, surnamed Fu. His father, Fu Yi, served as the magistrate of Yongfeng County. His mother, Lady Shangguan, dreamed of crimson banners and black flags, surrounding a tall and strong man who claimed to be a general from beyond the border. Soon after, she gave birth to (Zen Master Jingxiang), so he was named 'Lord Beyond the Border'. As he grew up, (he) was intelligent and quick-witted, had a strong memory, and read widely. He often dreamed at night of stabbing people with a knife. One day in his sleep, a divine being gave him a verse, and he never had such dreams again. Coincidentally, Fu Yi passed away, and (Zen Master Jingxiang) felt that he could not repay his father's kindness, believing that only the transcendent Dharma could repay it. Hearing that Zen Master Qi was preaching at Mount Lingjiu, (he) went to listen and suddenly had an epiphany. So he followed Zen Master Qi to shave his head and become a monk, received the full precepts, and then went to distant places. Arriving at Mount Dawei, he stayed for a long time before attaining enlightenment. He stayed by (Zen Master Dawei's) side every day, serving him and striving to learn his quick wit and wonderful applications. After Zen Master Dawei passed away, (Zen Master Jingxiang) returned to Linchuan to live in seclusion. After ten years, various temples came to welcome him to be the abbot, but (he) refused them all. In the fourth year of Daguan, coincidentally, the position of abbot of Letan Temple was vacant, and the prefect invited him three times with letters and gifts, so (he) had no choice but to agree to go. (The Zen master) ascended the hall to preach, raising (an example). Zen Master Jingqing (Zen master's name) instructed the assembly, saying: 'If you act according to the rules, even the blue-eyed barbarian (referring to Bodhidharma) cannot be without fault; if you act completely according to the rules, you must close the gates of the monks' hall and ask someone to guard the temple.' At that time, a monk asked: 'What will happen when you act completely according to the rules?' (Zen Master Jingqing) said: 'Do you want to disband the assembly?' (Zen Master Jingxiang) said: 'Baofeng (Zen Master Jingxiang's alias) brings up this story today...'
。不得動著。留與諸方檢點。 至節上堂。世謂君子道長。小人道消。消底向甚麼處去。長底自何而來。所以道。若言其有。無物可守。若言其無。觸應萬途。若言其新。自古夙因。若言其故。物不能污。是故在鳥鳥鳴。在獸獸鳴。在天同天。處人同人。遂拈拄杖曰。且道在這裡同個甚麼。良久。曰。祖室傳來行正令。撥發蘆芽遍地春。 中秋上堂。靈山話。曹溪指。放過初生斫額底。未問龍眠老古錐。昨夜三更轉向西。正當恁么時。有人問。如何是月嚮明暗未分處。道得一句。便與古人共出一隻手。如或未然。寶峰不免依模𦘕樣。應個時節。乃打一圓相。曰。清光萬古復千古。豈止人間一夜看。 僧問。如何是祖師西來意。曰。十個指頭八個了。 問。我手何似佛手。曰。金鍮難辨。云。我腳何似驢腳。曰。黃龍路險。云。人人有個生緣。如何是和尚生緣。曰。把定要津。不通凡聖。 室中問僧。達磨西歸。手攜只履。當時何不兩隻都將去。云。此土也要留個訊息。曰。一隻腳在西天。一隻腳在東土。著甚來由。僧無語。 問僧。唯一堅密身。一切塵中現。如何是塵中現底身。僧指香爐云。這個是香爐。師曰。帶累三世諸佛生陷地獄。僧罔措。師便打。 問僧。布袋鬧里撒開。作么生會。云。某不會。曰。鐵銚但言
【現代漢語翻譯】 現代漢語譯本：不得觸碰它。留給各方禪師檢查評點。
至節上堂開示：世人說君子之道增長，小人之道消退。消退到底消到哪裡去了？增長又從何而來？所以說，如果說它存在，沒有什麼可以固守；如果說它不存在，卻能感應萬事萬物。如果說它是新的，卻是自古以來的宿因；如果說它是舊的，萬物也不能玷污它。因此，在鳥那裡，鳥就鳴叫；在獸那裡，獸就鳴叫；在天，就與天相同；在人，就與人相同。於是拿起拄杖說，且說在這裡與什麼相同？良久，說：『祖師禪室傳來純正的法令和教導，撥開蘆葦的嫩芽，春意遍地。』
中秋上堂開示：靈山的教誨，曹溪的指引，放過了那些剛入門就自以為是的人，且不去問那些老朽遲鈍的人。昨夜三更時分轉向西邊。正在這個時候，如果有人問：『如何是月亮光明與黑暗尚未分開之處？』說得出一句，便與古人共同伸出一隻手（表示志同道合）。如果不能，寶峰我也不免依樣畫葫蘆，應付一下時節。於是畫了一個圓相，說：『清光萬古，歷經千古，豈止是人間一夜的觀賞。』
僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 師父說：『十個指頭已經完成了八個（比喻事情完成大半）。』
問：『我的手像佛手（Buddha's hand）嗎？』 師父說：『金和銅難以分辨。』 僧人問：『我的腳像驢腳嗎？』 師父說：『黃龍山的路很危險。』
僧人問：『人人都有個生緣（innate connection），如何是和尚的生緣？』 師父說：『把守住重要的關口，不讓凡聖通過。』
在禪房裡問僧人：『達磨（Bodhidharma）西歸，手裡拿著一隻鞋子，當時為什麼不把兩隻都帶走？』 僧人說：『此土也要留下一個訊息。』 師父說：『一隻腳在西天，一隻腳在東土，這是什麼緣由？』僧人無語。
問僧人：『唯一堅密身，一切塵中現。如何是塵中顯現的身？』 僧人指著香爐說：『這個是香爐。』 師父說：『連累三世諸佛（Buddhas of the three times）都生生地陷入地獄。』僧人不知所措，師父便打了他。
問僧人：『布袋和尚（Budai）在熱鬧的地方撒開布袋，怎麼理解？』 僧人說：『我不會。』 師父說：『鐵鍋只能說』
【English Translation】 English version: It must not be touched. Leave it for the masters of all directions to examine and comment.
At the Winter Solstice, the master ascended the Dharma hall and gave a discourse: The world says that the way of the superior man grows, and the way of the inferior man diminishes. Where does the diminishing ultimately go? Where does the growing come from? Therefore, it is said, 'If you say it exists, there is nothing to hold onto. If you say it does not exist, it responds to all things.' If you say it is new, it is a karmic cause from ancient times. If you say it is old, things cannot defile it. Therefore, where there are birds, birds sing; where there are beasts, beasts roar; in the heavens, it is the same as the heavens; among people, it is the same as people.' Then, he raised his staff and said, 'Tell me, what is the same here?' After a long pause, he said, 'The ancestral hall transmits the correct decree, and the sprouting reeds spread spring throughout the land.'
At the Mid-Autumn Festival, the master ascended the Dharma hall and gave a discourse: The teachings of Vulture Peak (Grdhakuta), the guidance of Caoxi (Sixth Patriarch's temple), let go of those who are arrogant from the start, and do not ask those who are old and dull. Last night, at the third watch, it turned westward. At this very moment, if someone asks, 'What is the place where the moon's light and darkness have not yet separated?' If you can say a word, you will join hands with the ancients (share the same mind). If not, Baofeng (the speaker) will inevitably imitate and respond to the season. Then, he drew a circle and said, 'The clear light is eternal, surpassing thousands of years; it is not just for one night's viewing in the human world.'
A monk asked, 'What is the meaning of Bodhidharma's (Bodhidharma) coming from the West?' The master said, 'Eight out of ten fingers are already done (metaphor for the matter being mostly completed).'
Asked, 'Is my hand like the Buddha's hand (Buddha's hand)?' The master said, 'Gold and brass are difficult to distinguish.' The monk asked, 'Is my foot like a donkey's foot?' The master said, 'The road on Yellow Dragon Mountain (Huanglong Mountain) is dangerous.'
The monk asked, 'Everyone has an innate connection (innate connection), what is the monk's innate connection?' The master said, 'Hold onto the important pass, and do not let the ordinary or the holy pass through.'
In the room, he asked a monk, 'When Bodhidharma (Bodhidharma) returned to the West, he carried only one shoe. Why didn't he take both shoes with him at that time?' The monk said, 'This land also needs to leave a message.' The master said, 'One foot is in the Western Heaven, and one foot is in the Eastern Land. What is the reason for this?' The monk was speechless.
Asked a monk, 'The only firm and solid body manifests in all dust. What is the body that manifests in the dust?' The monk pointed to the incense burner and said, 'This is the incense burner.' The master said, 'It implicates the Buddhas of the three times (Buddhas of the three times) in falling into hell.' The monk was at a loss, and the master hit him.
Asked a monk, 'How does one understand Budai's (Budai) spreading open his bag in a crowded place?' The monk said, 'I don't know.' The master said, 'The iron pot can only say'
鐵銚。木履但言木履。眼前蹉過彌勒天宮。討甚麼屎。遂推出。 師不安行。有僧問。和尚近日尊候如何。曰。土地前燒二陌紙著。 師常叉手夜坐。如對大賓。初坐。手與趺綴。至五鼓。必齊膺。因號祥叉手。其莊肅若此。建炎初。荷䇿游天臺。郡守聞于朝。以 詔居浮山。紹興二年十月七日。集眾言別。侍僧請偈。師曰。幸無去來。何偈之有。即加趺而逝。火后。目睛齒舌不壞。獲設利五色。其徒分塔于浮山．泐潭。
潭州東明仁仙禪師
開堂日。僧問。世尊出世。梵王前引。帝釋后隨。和尚出世。有何祥瑞。曰。任是百千諸佛。一時趕向水牯欄里。云。有何祥瑞。曰。山僧不曾眼華。
廬山東林正覺自遵禪師
上堂曰。十五日已前。放過一著。十五日已后。未可商量。正當十五日。試道一句看。良久。曰。山色翠秾春雨歇。柏庭香擁木蘭開。
泗州普照明悟曉欽禪師
上堂曰。引手撮空。展轉莫及。翻身擲影。徒自勞形。當面拈來。卻成蹉過。畢竟如何。拍禪床曰。洎合錯商量。 僧問。師唱誰家曲。宗風嗣阿誰。曰。東邊更近東。云。溈山的子。智海親孫也。曰。卻笑傍人把釣竿。
和州光孝慧蘭禪師
不知何許人也。自號碧落道人。嘗以觸衣書七佛名。
【現代漢語翻譯】 現代漢語譯本 鐵銚（煮水用具）。木屐，只說是木屐。眼前錯過了彌勒（Maitreya，未來佛）天宮。討要什麼屎。於是把他推出去了。 禪師身體不適，無法行走。有僧人問：『和尚近日身體如何？』禪師說：『在土地神前燒了兩陌紙錢。』 禪師常常叉著手，夜裡端坐，如同面對貴賓。剛開始坐禪時，手與腳背相接。到五更時分，必定雙手齊平于胸前。因此被稱為『祥叉手』，他的莊重嚴肅就是這樣。建炎初年，禪師拄著竹杖遊歷天臺山。郡守將此事上報朝廷，朝廷下詔讓他居住在浮山。紹興二年十月初七，禪師召集眾人告別。侍者請他留下偈語。禪師說：『本來就沒有來去，要什麼偈語？』說完就結跏趺坐而逝。火化后，眼睛、牙齒、舌頭都沒有損壞，獲得了五色舍利。他的弟子們在浮山和泐潭分別建塔供奉。
潭州東明仁仙禪師
開堂之日，有僧人問：『世尊（釋迦牟尼佛）出世時，梵天（Brahma，印度教的創造之神）在前面引導，帝釋（Indra，佛教的護法神）在後面跟隨。和尚您出世，有什麼祥瑞？』禪師說：『就算是成百上千的諸佛，一時都趕到水牛欄里去。』僧人問：『有什麼祥瑞？』禪師說：『山僧我不曾眼花。』
廬山東林正覺自遵禪師
上堂說法時說：『十五日之前，放過一著。十五日之後，不可商量。正當十五日，試著說一句看看。』良久，說：『山色翠綠濃郁，春雨停歇，柏樹庭院香氣環繞，木蘭花開。』
泗州普照明悟曉欽禪師
上堂說法時說：『伸手抓取天空，輾轉也無法達到。翻身投擲影子，只是徒勞無功。當面拈來，卻成了錯過。到底如何？』拍了一下禪床說：『幾乎要錯誤地商量了。』有僧人問：『禪師您唱的是誰家的曲子？宗風傳承自誰？』禪師說：『東邊更靠近東邊。』僧人說：『是溈山（潙山靈祐，溈仰宗創始人）的子孫，智海（百丈懷海）的親孫啊。』禪師說：『卻笑話旁邊的人拿著釣竿。』
和州光孝慧蘭禪師
不知道是哪裡人。自己號稱碧落道人。曾經用觸衣書寫七佛（過去七佛）的名號。
【English Translation】 English version Tiě diào (iron kettle). Wooden clogs, just say wooden clogs. Right before your eyes, you miss Maitreya's (Maitreya, the future Buddha) heavenly palace. What kind of excrement are you asking for? Thereupon, he was pushed out. The master was unwell and unable to walk. A monk asked, 'How has the master been recently?' The master said, 'Burning two strings of paper money before the earth deity.' The master often sat cross-legged at night with his hands clasped, as if facing a great guest. At the beginning of the sitting, his hands and insteps were joined. By the fifth watch, his hands would be level with his chest. Therefore, he was called 'Xiang Clasping Hands,' such was his solemnity. In the early years of Jianyan, he traveled to Mount Tiantai with a bamboo staff. The prefect reported this to the court, and the court issued an edict for him to reside at Fushan. On the seventh day of the tenth month of the second year of Shaoxing, he gathered the assembly to bid farewell. An attendant monk asked for a verse. The master said, 'Fortunately, there is no coming or going, what verse is there?' Then he sat in full lotus posture and passed away. After cremation, his eyes, teeth, and tongue were not destroyed, and five-colored sariras were obtained. His disciples built pagodas at Fushan and Letan to enshrine them.
Chan Master Renxian of Dongming in Tanzhou
On the day of his opening Dharma talk, a monk asked, 'When the World Honored One (Shakyamuni Buddha) appeared in the world, Brahma (Brahma, the Hindu god of creation) led the way, and Indra (Indra, a protector deity in Buddhism) followed behind. When the master appears in the world, what auspicious signs are there?' The master said, 'Even if there were hundreds of thousands of Buddhas, they would all be driven into the water buffalo pen at once.' The monk asked, 'What auspicious signs are there?' The master said, 'This mountain monk has not had blurred vision.'
Chan Master Zizun of Zhenjue Temple, Donglin Mountain, Lushan
Ascending the Dharma hall, he said, 'Before the fifteenth day, let go of one move. After the fifteenth day, it is not to be discussed. Right on the fifteenth day, try to say a word and see.' After a long silence, he said, 'The mountain colors are lush and green, the spring rain has stopped, the cypress courtyard is surrounded by fragrance, and the magnolias are in bloom.'
Chan Master Xiaoqin of Puzhao Mingwu Temple, Sizhou
Ascending the Dharma hall, he said, 'Reaching out to grasp the sky, you cannot reach it no matter how you turn. Throwing your shadow, you only tire yourself in vain. Bringing it up face to face, you end up missing it. What is it after all?' He slapped the Zen platform and said, 'Almost made a wrong calculation.' A monk asked, 'Whose tune is the master singing? Who is the lineage of the Dharma?' The master said, 'East is even closer to the east.' The monk said, 'He is a descendant of Weishan (潙山靈祐, founder of the Weiyang school), the great-grandson of Zhihai (Baizhang Huaihai).' The master said, 'They laugh at the people beside them holding fishing rods.'
Chan Master Huilan of Guangxiao Temple, Hezhou
It is not known where he is from. He calls himself the Biluo Daoist. He often used his robe to write the names of the Seven Buddhas (Seven Buddhas of the Past).
叢林稱為蘭布裈。一日。擬草菴歌示眾。其辭曰。吾結庵兮非世寶。通身儘是無生草。本來基址坦然平。四維上下無邊表。庵中人。匪生老。妙用縱橫無作造。不村不郭不深山。暑往寒來俱不到。問此庵。在何處。父母未生好薦取。掣電之機儻未分。穿云陟嶺反相誤。住庵人。何面目。混沌初分堪委曲。此時一著太分明。不解依前打瓦卜。或言大。等閑收向針鋒界。或言小。森羅普印毫端杪。或言貴。覿面指陳無可示。或言賤。萬斛驪珠終不換。或言顯。爍迦羅眼覤難見。或言隱。塞破虛空光炯炯。欲識庵中舊日人。大千沙界俱銷殞。建炎末。逆虜犯淮。執師見酋長。長曰。聞我名否。師曰。我所聞者。唯大宋 天子之名。長恚。令左右以錘擊之。錘至輒斷壞。長驚異。延麾下敬事之。經旬。師索薪自焚。無敢供者。親拾薪成龕。怡然端坐。煙焰一起。流光四騰。虜跪伏。灼膚者眾。火絕。得五色設利。並其骨而北歸。所執僧尼。悉得自便。和人至今詠之。
吉州光孝慧曉禪師
僧問。若能轉物。即同如來。露柱是物。請和尚轉。曰。不放落華隨水去。云。因甚麼如此。曰。恐招凡客入山。
潭州福嚴置禪師
上堂曰。禪嚴山上云。舒捲任朝昏。忽爾落平地。客來難討門。 上堂。舉。趙州
【現代漢語翻譯】 現代漢語譯本 叢林被稱為蘭布裈。有一天，蘭布裈禪師打算作一首草菴歌來開示眾人，歌詞是：『我結草菴並非爲了世間珍寶，渾身上下都是無生的草。草菴本來的地基平坦寬闊，四面八方上下沒有邊際。庵中的人，不生不老，其妙用縱橫無礙，沒有造作。既不在村莊也不在城郭，也不在深山裡，暑往寒來都與他無關。』 『問這草菴在哪裡？在父母未生之前好好去領會。如果閃電般的機鋒你還不能領悟，那麼穿云登山反而會迷失方向。』 『住在庵中的人，是怎樣的面目？在混沌初開時可以勉強形容。此時若能一著分明，不明白的話，依舊像以前一樣用瓦片占卜。』 『有人說它大，輕易地就能收攝到針尖般大小的境界里；有人說它小，森羅萬象普遍印在毫毛的末梢上；有人說它貴，當面指點陳述也無法展示；有人說它賤，用萬斛珍珠也不能換取。有人說它顯，即使是爍迦羅（Śakra，帝釋天）的眼睛也難以看見；有人說它隱，堵塞虛空，光明閃耀。想要認識草菴中原來的主人，那麼大千世界都會消亡隕滅。』 建炎末年，金兵侵犯淮河流域，抓住了慧曉禪師，帶去見金兵首領。首領問道：『聽說過我的名字嗎？』慧曉禪師說：『我所聽說的，只有大宋天子的名字。』金兵首領惱怒，命令手下用錘子擊打他。錘子一靠近就斷裂損壞。金兵首領感到驚異，於是把他留在身邊恭敬侍奉。過了十幾天，慧曉禪師要柴火自焚，沒有人敢供給。慧曉禪師就親自撿拾柴火堆成火龕，安然端坐其中。煙焰升起時，光芒四射。金兵跪伏在地，被火焰灼傷的人很多。火熄滅后，得到了五色舍利，金兵連同他的骨灰一起帶回北方。被金兵抓走的僧尼，都得以各自方便行事。當地人和人至今還在歌頌這件事。 吉州光孝慧曉禪師 有僧人問：『如果能夠轉化外物，就與如來一樣。露柱是外物，請和尚您轉化它。』慧曉禪師回答說：『不放落花隨水流去。』僧人問：『為什麼這樣？』慧曉禪師說：『恐怕招引凡夫俗子進入山中。』 潭州福嚴置禪師 置禪師上堂說法：『禪嚴山上的云，舒捲變化任憑早晨和黃昏。忽然飄落到平地上，客人來了難以找到門。』置禪師上堂，舉趙州...
【English Translation】 English version The jungle was called Lanbujuan. One day, the Chan master intended to compose a 'Thatched Hut Song' to instruct the assembly. The lyrics were: 'I build this thatched hut not for worldly treasures, my whole body is filled with unborn grass. The original foundation is flat and wide, the four directions, up and down, have no boundaries. The person in the hut is neither born nor old, their wondrous function is unhindered, without artificiality.' 'Neither in villages nor in cities, nor in deep mountains, the passing of summer and winter is irrelevant to them.' 'Ask where this thatched hut is? Before your parents were born, contemplate and realize it well. If you still cannot grasp the lightning-like opportunity, then climbing through clouds and mountains will only lead you astray.' 'What is the face of the person living in the hut? It can barely be described at the beginning of chaos. If you can understand this clearly at this moment, if you don't understand, you will still use tiles for divination as before.' 'Some say it is large, easily contained within the tip of a needle; some say it is small, all phenomena are universally imprinted on the tip of a hair; some say it is precious, it cannot be shown even when pointed out face to face; some say it is cheap, it cannot be exchanged for ten thousand bushels of pearls. Some say it is obvious, even Śakra's (Śakra, the lord of the devas) eyes can hardly see it; some say it is hidden, blocking the void, its light shining brightly. If you want to know the original owner of the hut, then the great thousand worlds will all perish.' At the end of the Jianyan era, the Jurchen troops invaded the Huai River region and captured Chan Master Huixiao, taking him to see the Jurchen leader. The leader asked: 'Have you heard of my name?' Chan Master Huixiao said: 'What I have heard of is only the name of the Emperor of the Great Song.' The Jurchen leader was enraged and ordered his men to strike him with a hammer. The hammer broke upon approaching him. The Jurchen leader was astonished and kept him by his side, treating him with respect. After more than ten days, Chan Master Huixiao asked for firewood to self-immolate, but no one dared to provide it. Chan Master Huixiao personally gathered firewood and built a pyre, sitting upright and serene. When the flames rose, light radiated in all directions. The Jurchen troops knelt on the ground, and many were burned by the flames. After the fire went out, five-colored śarīra (śarīra, relics) were obtained, and the Jurchen troops took his ashes back to the north. The monks and nuns who had been captured by the Jurchen troops were all allowed to go their own way. The local people still sing about this event to this day. Chan Master Huixiao of Guangxiao Temple in Jizhou A monk asked: 'If one can transform objects, then one is the same as the Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha). The pillar is an object, please transform it, Master.' Chan Master Huixiao replied: 'I will not let the falling flowers drift away with the water.' The monk asked: 'Why is that?' Chan Master Huixiao said: 'I am afraid of attracting ordinary people into the mountains.' Chan Master Zhi of Fuyan Temple in Tanzhou Chan Master Zhi ascended the Dharma seat and said: 'The clouds on Chan Yan Mountain, roll and unroll as the morning and evening please. Suddenly falling on the flat ground, it is difficult for guests to find the door.' Chan Master Zhi ascended the Dharma seat and cited Zhaozhou...
問僧。近離甚麼處。云。雪峰。曰。雪峰近日有何言句。云。和尚嘗示眾道。盡大地是沙門一隻眼。汝等諸人向甚麼處屙。曰。汝回去么。云。便行。曰。我寄汝一鍬子去。師曰。如今諸方商量。趙州寄鍬子與雪峰。便是刬卻那屙底。我當時若問這僧。汝回去么。云。便行。只向他道。我寄你一副缽孟去。你又如何商量。
潭州東明遷禪師
久侍真如。晚居溈山。真如庵忠道者高其風。每叩之。一日。閱首楞嚴次。忠問。如我按指。海印發光。佛意如何。曰。釋迦老子好與二十棒。云。為甚麼如此。曰。用按指作么。云。汝暫舉心。塵勞先起又作么生。曰。亦是海印發光。
雪竇法雅禪師法嗣
衢州光孝慈覺普印禪師
泉之晉江許氏子。室中問僧。父母未生已前在甚麼處行履。僧擬對。即打出。或曰。達磨在你腳下。僧擬著。亦打出。或曰。道。道。僧擬開口。復打出。
青原第十三世(雲門七世)
法雲大通善本禪師法嗣
潭州云峰祖燈志璇禪師
南粵人。族陳氏。母因雷震而生。五歲授書。至未知生。焉知死。恍如夢覺。歸以出家告父母。未冠為僧。謁大通於雙林。一夕。登大士殿作禮。既而經行。于善惡不思中。尋即開悟。住云峰日。上堂曰。休去．
【現代漢語翻譯】 現代漢語譯本 問僧人：『你最近從哪裡來？』 答：『雪峰。』 問：『雪峰最近有什麼言語開示？』 答：『和尚曾經對大眾開示說：『整個大地都是沙門（Shamen，佛教出家修行者）的一隻眼睛。你們這些人向哪裡拉屎？』』 問：『你回去嗎？』 答：『馬上就走。』 問：『我托你帶一把鍬子去。』 師父說：『現在各方都在議論，趙州（Zhaozhou，禪宗祖師）寄鍬子給雪峰（Xuefeng，山名，也指雪峰義存禪師），就是爲了剷掉那拉屎的地方。我當時如果問這個僧人：『你回去嗎？』，他回答：『馬上就走。』，我就只對他說：『我托你帶一副缽孟（Boming，僧人化緣的食器）去。』，你們又會如何議論？』
潭州東明遷禪師
長久侍奉真如（Zhenru，指佛性或真如自性）。晚年居住在溈山（Weishan，山名，也指溈山靈佑禪師）。真如庵的忠道者（Zhongdaozhe，修行人）非常敬佩他，經常向他請教。一天，忠道者閱讀《首楞嚴經》（Shou Lengyan Jing，佛教經典）時，問道：『如果我按一下手指，海印（Haiyin，比喻佛的智慧如大海般印現萬物）就發出光明，佛的意思是什麼？』 禪師說：『釋迦老子（Shijiao Laozi，對釋迦牟尼佛的尊稱）應該打二十棒。』 忠道者問：『為什麼這樣說？』 禪師說：『用按手指做什麼？』 忠道者問：『你稍微動一下念頭，塵勞（Chenlao，煩惱）就先產生，又該怎麼說？』 禪師說：『這也是海印發光。』
雪竇法雅禪師（Xuedou Faya Chanshi）法嗣
衢州光孝慈覺普印禪師（Quzhou Guangxiao Cijue Puyin Chanshi）
是泉州晉江許氏的兒子。禪師在室內問僧人：『父母未生我之前，你在什麼地方行走？』 僧人剛要回答，就被打出去。 有人說：『達磨（Damo，菩提達摩，禪宗初祖）就在你的腳下。』 僧人剛要著相，也被打出去。 有人說：『道（Dao，真理）。道。』 僧人剛要開口，又被打出去。
青原第十三世（Qingyuan，指青原行思禪師的法脈傳承，他是六祖慧能的弟子）(雲門七世)
法雲大通善本禪師（Fayun Datong Shanben Chanshi）法嗣
潭州云峰祖燈志璇禪師（Tanzhou Yunfeng Zudeng Zhixuan Chanshi）
是南粵人，姓陳。他的母親因為雷震而生下他。五歲開始讀書，讀到『未知生，焉知死』時，感覺恍如夢醒。回家告訴父母要出家。還沒成年就做了僧人。前往雙林拜見大通禪師。一天晚上，登上大士殿作禮，之後經行，在善惡都不思量的時候，隨即開悟。住在云峰寺的時候，上堂說法：『停止吧。』
【English Translation】 English version Asked a monk: 'Where have you come from recently?' Answered: 'Xuefeng (Snowy Peak).' Asked: 'What sayings or teachings has Xuefeng had recently?' Answered: 'The abbot once instructed the assembly, saying: 'The entire earth is a Shamen's (Buddhist monastic) one eye. Where do you all go to relieve yourselves?''' Asked: 'Are you going back?' Answered: 'I'm leaving immediately.' Asked: 'I'll have you take a shovel back with you.' The master said: 'Now all quarters are discussing, Zhaozhou (Zen master) sending a shovel to Xuefeng (mountain name, also refers to Zen Master Xuefeng Yicun) is to clear away that place of relieving oneself. If I had asked that monk then, 'Are you going back?', and he answered, 'I'm leaving immediately,' I would have just said to him, 'I'll have you take a bowl (Boming, a monk's alms bowl) with you.' What would you all discuss then?'
Zen Master Qian of Dongming in Tanzhou
Long served Zhenru (Suchness, referring to Buddha-nature or true self-nature). In his later years, he resided at Weishan (Mount Wei, also refers to Zen Master Weishan Lingyou). The Daoist Zhong of Zhenru Hermitage highly admired his virtue and often consulted him. One day, while reading the Shurangama Sutra (Shou Lengyan Jing, a Buddhist scripture), Zhong asked, 'If I press my finger, the Haiyin (Ocean Seal Samadhi, a metaphor for the Buddha's wisdom reflecting all things like the ocean) emits light, what is the Buddha's intention?' The Zen master said, 'Shakyamuni Buddha (Shijiao Laozi, a respectful term for Shakyamuni Buddha) deserves twenty blows.' Zhong asked, 'Why is that?' The Zen master said, 'What's the use of pressing your finger?' Zhong asked, 'If you slightly stir a thought, defilements (Chenlao, afflictions) arise first, what do you say to that?' The Zen master said, 'That is also the Haiyin emitting light.'
Dharma Heir of Zen Master Xuedou Faya
Zen Master Puyin of Cijue Temple in Guangxiao, Quzhou
He was a son of the Xu family of Jinjiang in Quanzhou. In the room, the Zen master asked a monk, 'Before your parents gave birth to you, where were you walking?' As soon as the monk tried to answer, he was struck. Someone said, 'Bodhidharma (Damo, the first patriarch of Zen) is under your feet.' As soon as the monk tried to attach to it, he was also struck. Someone said, 'The Dao (Truth). The Dao.' As soon as the monk tried to open his mouth, he was struck again.
Thirteenth Generation of Qingyuan (Qingyuan, referring to the Dharma lineage of Zen Master Qingyuan Xingsi, a disciple of the Sixth Patriarch Huineng) (Seventh Generation of Yunmen)
Dharma Heir of Zen Master Shanben of Datong Temple in Fayun
Zen Master Zhixuan of Zudeng Temple in Yunfeng, Tanzhou
He was a native of Southern Yue, with the surname Chen. His mother gave birth to him after being struck by lightning. At the age of five, he began to study, and when he read 'Not knowing life, how can one know death,' he felt as if awakening from a dream. He returned home and told his parents that he wanted to become a monk. Before reaching adulthood, he became a monk. He went to Shuanglin to visit Zen Master Datong. One evening, he ascended the Great Being Hall to pay respects, and then walked around. While not thinking about good or evil, he immediately attained enlightenment. When residing at Yunfeng Temple, he ascended the Dharma hall and said, 'Stop.'
歇去．一切萬年去．寒灰枯木去．古廟裡香爐去．一條白練去。大眾。古人見處如日暉空。不著二邊。豈墮陰界。堪嗟後代兒孫多作一色邊會。山僧即不然。不休去．不歇去．業識忙忙去．七顛八倒去．十字街頭鬧浩浩地聲色里坐臥去．三家村裡盈衢寒路荊棘里遊戲去．刀山劍樹劈腹剜心。鑊湯爐炭皮穿骨爛去。如斯舉唱。大似三歲孩兒輥繡毬。 上堂。一切聲是佛聲。涂毒鼓透入耳朵里。一切色是佛色。鐵蒺藜穿過眼睛中。好事不如無。便下座。 上堂。孟冬薄寒。且道寒作何色。 上堂。盡乾坤大地是個熱鐵團。汝等諸人向甚麼處下口。良久。曰。吞不進。吐不出。 上堂。瘦竹長松滴翠香。流風疏月度炎涼。不知誰住原西寺。每日鐘聲送夕陽。 上堂。聲色頭上睡眠。虎狼群里安禪。荊棘林內翻身。雪刃叢中游戲。竹影掃階塵不動。月穿潭底水無痕。 上堂。良久。曰。吾道一以貫之。話作兩橛。 上堂。不是風動。不是幡動。衲僧失卻鼻孔。是風動。是幡動。分明是個漆桶。兩段不同。眼暗耳聾。澗水如藍碧。山華似火紅。 上堂。僧問。如何是西來意。曰。筑著額頭磕著鼻。云。意旨如何。曰。驢䭾馬載。云。向上還有事也無。曰。朝到西天。暮歸唐土。云。謝和尚答話。曰。大乘砑郎當。僧退。師乃曰。
【現代漢語翻譯】 現代漢語譯本： 放下吧。一切都隨萬年消逝吧。像寒冷的灰燼、枯萎的樹木一樣消逝吧。像古廟裡寂靜的香爐一樣消逝吧。像一條潔白的絲練一樣消逝吧。各位。 古人所見之處如同陽光照耀天空，不執著于任何一邊，怎會墮入陰暗的境界？可嘆後代的子孫大多隻作片面的理解。我卻不是這樣，不停止，不歇息，業識（karma-識，佛教術語，指由行為產生的潛在力量）忙忙碌碌地流轉，七顛八倒，在十字街頭喧鬧的聲色場所里坐臥，在偏僻的村莊、寒冷的道路、佈滿荊棘的地方嬉戲，即使面對刀山劍樹劈開腹部、剜出心臟，在沸騰的油鍋和熾熱的炭火中皮開肉爛，也如此歌唱。這樣的舉動，就像三歲的孩子玩弄繡球一樣。 上堂說法：一切聲音都是佛的聲音，如同塗有毒藥的鼓聲穿透耳朵。一切顏色都是佛的顏色，如同鐵蒺藜刺穿眼睛。好事不如無事。說完便走下座位。 上堂說法：孟冬時節，寒意漸濃。那麼，請問這寒冷是什麼顏色？ 上堂說法：整個乾坤大地就像一個熾熱的鐵球。你們各位要從哪裡下口呢？停頓良久，說：吞不進，吐不出。 上堂說法：翠竹修長，青松挺拔，散發著清香。清風徐來，稀疏的月光帶來一絲涼意。不知是誰住在原西寺，每天的鐘聲都伴隨著夕陽西下。 上堂說法：在聲色犬馬之上安然入睡，在豺狼虎豹之中安心禪定，在荊棘叢林中自由翻身，在雪亮的刀刃叢中自在遊戲。竹子的影子掃過臺階，卻不沾染一絲塵埃；月光穿透潭底，水中不留半點痕跡。 上堂說法：停頓良久，說：我的道是用一個『一』字來貫穿的，（你們卻）把它說成兩截。 上堂說法：不是風在動，也不是幡在動，是修行人自己迷失了方向。如果認為是風在動，幡在動，那分明就是一個漆黑的木桶，兩段截然不同，（那是）眼瞎耳聾的表現。澗水清澈碧藍，山花鮮紅似火。 上堂說法：有僧人問：如何是西來意（Bodhidharma（菩提達摩）從西天帶來的禪宗真意）？禪師回答：撞到額頭，碰到鼻子。僧人問：這其中的意思是什麼？禪師回答：就像驢子馱著東西，馬兒拉著貨物一樣。僧人問：還有更深層次的含義嗎？禪師回答：早上到達西天，晚上回到唐土。僧人說：感謝和尚的回答。禪師說：真是大乘的糊塗蟲。僧人退下。禪師於是說：
【English Translation】 English version: Let go. Let everything go with the passing of ten thousand years. Let it go like cold ashes, like withered trees. Let it go like a silent incense burner in an ancient temple. Let it go like a pure white silk ribbon. Everyone. What the ancients saw was like the sun shining in the sky, not clinging to either side. How could they fall into the realm of darkness? It is lamentable that later generations mostly make one-sided interpretations. I am not like that. I do not stop, I do not rest. The karmic consciousness (karma-vijñāna, a Buddhist term referring to the potential force generated by actions) busily flows, stumbling and falling, sitting and lying in the noisy world of sights and sounds at the crossroads, playing in remote villages, cold roads, and thorny places, even facing knives and swords splitting the abdomen and gouging out the heart, with skin torn and bones rotten in boiling cauldrons and burning coals, I still sing like this. Such actions are like a three-year-old child playing with an embroidered ball. Ascending the hall to preach: All sounds are the sounds of the Buddha, like a drum coated with poison penetrating the ears. All colors are the colors of the Buddha, like iron caltrops piercing the eyes. A good thing is better than nothing. Having said this, he descended from the seat. Ascending the hall to preach: In the depths of winter, the cold is gradually deepening. So, what color is this cold? Ascending the hall to preach: The entire universe is like a red-hot iron ball. Where will you all put your mouths? After a long pause, he said: Cannot swallow, cannot spit out. Ascending the hall to preach: Slender bamboos and tall pines drip with fragrant green. A gentle breeze and sparse moonlight bring a hint of coolness. I wonder who lives in the Yuansi Temple, where the sound of the bell accompanies the setting sun every day. Ascending the hall to preach: Sleeping peacefully on top of sensual pleasures, meditating calmly among wolves and tigers, freely turning over in a thorny forest, playing freely in a thicket of snowy blades. The bamboo shadows sweep the steps without stirring a speck of dust; the moonlight penetrates the bottom of the pool, leaving no trace in the water. Ascending the hall to preach: After a long pause, he said: My Dao is penetrated by the single character 'one', (but you) speak of it as two separate pieces. Ascending the hall to preach: It is not the wind that moves, nor the banner that moves, but the monks themselves who have lost their way. If you think it is the wind that moves, the banner that moves, then it is clearly a black lacquer bucket, two completely different segments, (which is) a sign of blindness and deafness. The stream is clear and blue, and the mountain flowers are as red as fire. Ascending the hall to preach: A monk asked: What is the meaning of the Westward Journey (Bodhidharma's (菩提達摩) intention in coming from the West)? The Zen master replied: Bumping into the forehead, hitting the nose. The monk asked: What is the meaning of this? The Zen master replied: It's like a donkey carrying goods and a horse pulling cargo. The monk asked: Is there a deeper meaning? The Zen master replied: Arriving in the Western Heaven in the morning and returning to the Tang Dynasty in the evening. The monk said: Thank you for the master's answer. The Zen master said: Truly a confused fool of the Mahayana. The monk withdrew. The Zen master then said:
僧問西來意。筑著額頭磕著鼻。意旨又如何。驢馱並馬載。朝到西天暮歸唐。大乘恰似砑郎當。何故。沒量大人被語脈里轉卻。遂拊掌大笑。下座。 僧問。丹霞燒木佛。院主為甚麼眉須墮落。曰。一人傳虛。萬人傳實。云。恁么則不落也。曰。兩重公案。云。學人未曉。特伸請益。曰。筠袁虔吉。頭上插筆。 問。德山入門便棒。意旨如何。曰。束杖理民。云。臨濟人門便喝。又作么生。曰。不言而化。云。未審和尚如何為人。曰。一刀兩段。 問。無縫鐵門。請師一啟。曰。進前三步。云。向上無關。請師一閉。曰。退後一尋。云。不開不閉又作么生。曰。吽。吽。便打。 問。雪峰輥毬。意旨如何。曰。千鈞之弩。云。禾山打鼓。又作么生。曰。老不歇心。
臨安府凈慈寶印楚明禪師
百粵人。族張氏。祝髮后。謁大通。通夢日月並出。曉則師至。稱楚明上座。通陰奇之。令參堂。久而契悟。出住凈慈。大播祖道。左丞蒲公宗孟奏以師名。 上堂曰。若論此事。如散鋪寶貝。亂堆金玉。昧己者。自甘窮困。有眼底。信手拈來。所以道。閻浮有大寶。見少得還稀。若人將獻我。成佛一餉時。乃拈拄杖曰。如今一時呈似。普請大眾高著眼。擲拄杖。下座。 上堂。祖師道。吾本來茲土。傳法救迷情。一
{ "translations": [ "現代漢語譯本", "僧人問：『達摩祖師西來的意旨是什麼？』（西來意：禪宗用語，指達摩祖師從印度到中國傳法的真正目的。）", "禪師回答說：『（你）撞著額頭，磕著鼻子。』", "僧人又問：『（那）意旨究竟是什麼？』", "禪師回答說：『驢子馱著，馬也載著。（意指到處都是，顯而易見。）早上到達西天，晚上回到唐朝。（西天指西方極樂世界，唐指中國。）大乘佛法就像砑郎當（一種聲音，形容不穩固）。』", "（僧人問：）『為什麼這樣說？』", "禪師回答說：『沒有度量的人被語言的脈絡所迷惑。』於是拍手大笑，走下座位。", "僧人問：『丹霞禪師燒木佛，院主為什麼眉毛鬍鬚都掉落了？』（丹霞燒木佛：丹霞禪師爲了取暖燒燬木製佛像的典故。）", "禪師回答說：『一人傳虛，萬人傳實。（指謠言的可怕。）』", "僧人說：『如果這樣，那就不應該掉落啊。』", "禪師回答說：『這是兩重公案。（公案：禪宗用語，指禪宗祖師的言行，用來啓發學人。）』", "僧人說：『學人還不明白，特地請求開示。』", "禪師回答說：『筠州、袁州、虔州、吉州，頭上插筆。（筠袁虔吉：四個地名，頭上插筆，隱喻『平』字，意指太平。）』", "僧人問：『德山禪師入門就打，意旨是什麼？』（德山入門便棒：德山宣鑒禪師以棒喝施教。）", "禪師回答說：『拿著棍杖管理百姓。』", "僧人說：『臨濟禪師入門就喝，又是什麼意思？』（臨濟入門便喝：臨濟義玄禪師以棒喝施教。）", "禪師回答說：『不說話就能教化。』", "僧人說：『不知道和尚您是如何教導人的？』", "禪師回答說：『一刀兩斷。』", "僧人問：『沒有縫隙的鐵門，請老師開啟。』", "禪師回答說：『向前走三步。』", "僧人說：『向上沒有關隘，請老師關閉。』", "禪師回答說：『向後退一尋。（尋：古代長度單位。）』", "僧人說：『不開啟也不關閉，又該怎麼辦？』", "禪師回答說：『吽！吽！（佛教咒語）』隨即就打。", "僧人問：『雪峰禪師滾動圓球，意旨是什麼？』（雪峰輥毬：雪峰義存禪師滾動圓球的典故。）", "禪師回答說：『千鈞的弩箭。』", "僧人說：『禾山禪師打鼓，又是什麼意思？』（禾山打鼓：禾山無殷禪師打鼓的典故。）", "禪師回答說：『年紀大了也不停止用心。』", "臨安府凈慈寺寶印楚明禪師", "百粵人（百粵：古代對南方地區的稱呼），姓張。剃度出家后，拜見大通禪師。（大通：禪師名）大通禪師夢見日月同時出現，早晨楚明禪師就到了，自稱楚明上座。（上座：對僧人的尊稱）大通禪師暗自感到驚奇，讓他到禪堂參禪。很久之後，楚明禪師開悟了。後來住持凈慈寺，大力弘揚禪宗。左丞相蒲宗孟上奏朝廷，賜予禪師名號。", "禪師上堂說法：『如果談論這件事，就像散落的寶貝，亂堆的金玉。迷惑的人，自己甘願貧困。有眼力的人，信手拈來。所以說，閻浮提（閻浮提：佛教術語，指我們所居住的這個世界）有大寶，見到的人少，得到的人更稀少。如果有人將它獻給我，頃刻之間就能成佛。』於是拿起拄杖說：『現在一時全部呈現出來，希望大家高看一眼。』扔掉拄杖，走下座位。", "禪師上堂說法：祖師（祖師：指達摩祖師）說：『我本來到這片土地，傳法是爲了拯救迷惑的眾生。』", "", "english_translations": [ "English version", "A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' (西來意: Xilai Yi, a Chan term referring to the true purpose of Bodhidharma's transmission of Dharma from India to China.)", "The Chan master replied: '(You) are bumping your forehead and knocking your nose.'", "The monk then asked: 'What exactly is the meaning?'", "The Chan master replied: 'The donkey carries it, and the horse also carries it. (Meaning it's everywhere, obvious.) Arriving in the Western Heaven in the morning and returning to the Tang Dynasty in the evening. (Western Heaven refers to the Western Pure Land, Tang refers to China.) The Mahayana (大乘: Mahayana) is just like 'yalangdang' (砑郎當: a sound, describing instability).'", "(The monk asked:) 'Why do you say that?'", "The Chan master replied: 'People without measure are confused by the veins of language.' Then he clapped his hands and laughed loudly, and stepped down from his seat.", "A monk asked: 'When Danxia (丹霞: Danxia) burned the wooden Buddha, why did the abbot's eyebrows and beard fall off?' (丹霞燒木佛: Danxia burning a wooden Buddha, a story about Chan Master Danxia burning a wooden Buddha for warmth.)", "The Chan master replied: 'One person transmits falsehood, ten thousand people transmit it as truth. (Referring to the horror of rumors.)'", "The monk said: 'If that's the case, then they shouldn't have fallen off.'", "The Chan master replied: 'This is a double koan (公案: Gong'an, a Chan term referring to the words and deeds of Chan masters, used to enlighten students.)'", "The monk said: 'This student does not understand, and specifically requests instruction.'", "The Chan master replied: 'Junzhou (筠州), Yuanzhou (袁州), Qianzhou (虔州), and Jizhou (吉州), with pens inserted in their heads. (筠袁虔吉: Four place names, with pens inserted in their heads, a metaphor for the character '平' (ping), meaning peace.)'", "A monk asked: 'Deshan (德山: Deshan) hits with a stick upon entering, what is the meaning?' (德山入門便棒: Deshan Xuanjian teaching with blows.)", "The Chan master replied: 'Holding a staff to govern the people.'", "The monk said: 'Linji (臨濟: Linji) shouts upon entering, what does that mean?' (臨濟入門便喝: Linji Yixuan teaching with shouts.)", "The Chan master replied: 'Transformation through non-speaking.'", "The monk said: 'I don't know how the master teaches people?'", "The Chan master replied: 'Cutting in two with one stroke.'", "A monk asked: 'A seamless iron gate, please open it, Master.'", "The Chan master replied: 'Take three steps forward.'", "The monk said: 'There are no barriers above, please close it, Master.'", "The Chan master replied: 'Retreat one 'xun' (尋: Xun, an ancient unit of length).'", "The monk said: 'Neither opening nor closing, what should be done?'", "The Chan master replied: 'Hum! Hum! (Buddhist mantra)' Then he struck.", "A monk asked: 'What is the meaning of Xuefeng (雪峰: Xuefeng) rolling a ball?' (雪峰輥毬: Xuefeng Yicun rolling a ball.)", "The Chan master replied: 'A crossbow of a thousand 'jun' (鈞: Jun, ancient unit of weight).'", "The monk said: 'What is the meaning of Heshan (禾山: Heshan) beating a drum?' (禾山打鼓: Heshan Wuyin beating a drum.)", "The Chan master replied: 'Not stopping the mind even when old.'", "Chan Master Chuming Baoyin of Jingci Temple in Lin'an Prefecture", "A person from Baiyue (百粵: ancient name for southern regions), surnamed Zhang. After tonsuring his hair and leaving home, he visited Chan Master Datong (大通: Chan master's name). Chan Master Datong dreamed of the sun and moon appearing simultaneously. In the morning, Chan Master Chuming arrived, calling himself 'Senior Chuming' (上座: Shangzuo, an honorific for monks). Chan Master Datong was secretly surprised and had him participate in Chan practice in the meditation hall. After a long time, Chan Master Chuming attained enlightenment. Later, he resided at Jingci Temple and vigorously promoted Chan Buddhism. The Left Prime Minister Pu Zongmeng memorialized the court, and the emperor bestowed a name upon the Chan master.", "The Chan master ascended the Dharma hall and said: 'If we talk about this matter, it is like scattered treasures, like gold and jade piled in a mess. Those who are confused willingly accept poverty. Those with vision pick it up at will. Therefore, it is said that Jambudvipa (閻浮提: Jambudvipa, a Buddhist term referring to the world we live in) has great treasures, but few see them, and even fewer obtain them. If someone offers it to me, they can become a Buddha in an instant.' Then he picked up his staff and said: 'Now I will present it all at once, hoping everyone will take a good look.' He threw down the staff and stepped down from his seat.", "The Chan master ascended the Dharma hall and said: The Patriarch (祖師: refers to Bodhidharma) said: 'I originally came to this land to transmit the Dharma to save confused beings.'" ] }
華開五葉。結果自然成。凈慈當時若見恁么道。用黑漆拄杖子一棒打殺。埋向無陰陽地上。令他出氣不得。何故。叵耐他瞞我唐土人。眾中莫有為祖師出氣底么。出來和你一時埋卻。
東京慧林常悟禪師
僧問。若不傳法度眾生。舉世無由報恩者。未審傳個甚麼法。曰。開宗明義章第一。問。達磨未來時如何。曰。省得草鞋錢。云。來后如何。曰。重疊關山路。
真州長蘆祖照道和禪師
興化仙遊人。族潘氏。少警敏博學。從伯父往京師。累舉不第。遂師天清釋迦院德璋。以資 慈聖光獻皇后。恩例得度登具。謁凈因臻．圓通秀。秀謝世。適大通繼居。師就參之。一日。以硫黃續火。釋然契悟。籌室一鎮。四眾云趨。 上堂曰。一二三四五六。碧眼胡僧數不足。泥牛入海過新羅。木馬迎風到天竺。天竺茫茫何處尋。補陀巖上問觀音。普賢拍手呵呵笑。歸去去兮秋水深。 上堂。觀身實相。觀佛亦然。這裡見得。黃面瞿曇隱身無地。其或渺漫不分。照顧眉毛鼻孔。 上堂。良久。曰。還會么。大施門開。便請單刀直入。寶所在近。莫教空手而回。三十年後自看。記敗睦州道底。 上堂。欲渡巨海。必假方舟。櫓棹俱全。風帆兩便。夜觀星月。書視雲山。萬里之遙。一瞬可到。莫有洗腳上船底么
【現代漢語翻譯】 現代漢語譯本 『華開五葉，結果自然成』。如果凈慈當時見到這樣說，就用黑漆枴杖一棒打死他，埋在無陰陽的地方，讓他無法出氣。為什麼？可恨他欺騙我唐朝人。大眾中難道沒有為祖師出氣的嗎？出來，我和你一起把他埋掉。
東京慧林常悟禪師
有僧人問：『如果不傳法度化眾生，世上就沒有辦法報答恩情了。』請問傳的是什麼法？』禪師說：『開宗明義章第一。』僧人問：『達磨（Bodhidharma）未來中國時是什麼樣的？』禪師說：『省了買草鞋的錢。』僧人說：『來之後呢？』禪師說：『重疊關山路。』
真州長蘆祖照道和禪師
興化仙遊人，姓潘。年少時聰敏博學。跟隨伯父前往京師，多次應試不中。於是師從天清釋迦院的德璋，因為慈聖光獻皇后的恩典得以出家受戒。拜謁凈因臻、圓通秀。圓通秀去世后，適逢大通繼任住持，道和禪師就去參拜他。一天，用硫磺點火，忽然開悟。道和禪師駐錫的禪房一時人山人海，四方僧眾雲集而來。上堂說法：『一二三四五六，碧眼胡僧數不足。泥牛入海過新羅（Silla），木馬迎風到天竺（India）。天竺茫茫何處尋？補陀（Potola）巖上問觀音（Avalokiteśvara）。普賢（Samantabhadra）拍手呵呵笑，歸去去兮秋水深。』上堂說法：『觀身實相，觀佛亦然。』如果在這裡見得了，黃面瞿曇（Gautama Buddha）就無處藏身。如果還渺茫不清，就照顧好自己的眉毛鼻孔。上堂說法：良久，說：『會了嗎？大施門打開，請大家單刀直入。寶藏就在附近，不要空手而回。三十年後自己看，記住睦州道底。』上堂說法：『想要渡過大海，必須藉助方舟。』船槳和船舵都齊全，順風揚帆都很方便。夜晚觀察星月，白天觀看雲山。萬里的遙遠路程，一瞬間就可以到達。有沒有洗腳上船的人嗎？
【English Translation】 English version 'When the flower opens five petals, the fruit forms naturally.' If Jingci had heard such words back then, I would have struck him dead with my black lacquer staff and buried him in a place devoid of yin and yang, preventing him from ever breathing again. Why? Because he dared to deceive the people of Tang China. Is there anyone among you who will stand up for the Patriarch? Come forth, and I will bury him together with you.
Chan Master Changwu of Huilin Temple in Tokyo
A monk asked: 'If one does not transmit the Dharma to liberate sentient beings, there is no way to repay their kindness.' May I ask, what Dharma is being transmitted?' The Master said: 'The first chapter of Opening the Sect and Clarifying the Meaning.' The monk asked: 'What was it like before Bodhidharma came to China?' The Master said: 'It saved the cost of straw sandals.' The monk said: 'What about after he came?' The Master said: 'Layers upon layers of mountain passes.'
Chan Master Daohe of Changlu Zuzhao Temple in Zhenzhou
He was from Xianyou in Xinghua, with the surname Pan. In his youth, he was intelligent and learned. He followed his uncle to the capital, but repeatedly failed the examinations. Therefore, he became a disciple of Dezhang at Tianqing釋迦院 (Shijia Yuan) Temple, and was ordained due to the grace of Empress Dowager Císhèng Guāngxiàn. He visited Jingyin Zhen and Yuantong Xiu. After Yuantong Xiu passed away, Datong succeeded him as abbot, and the Master went to study with him. One day, while using sulfur to light a fire, he suddenly attained enlightenment. The Master's hermitage became crowded, and monks from all directions flocked to him. He ascended the Dharma hall and said: 'One, two, three, four, five, six; the blue-eyed barbarian monk cannot count them all. A mud ox enters the sea and crosses to Silla; a wooden horse faces the wind and arrives in India. Where can one find India, so vast and boundless? Ask Avalokiteśvara on Mount Potola. Samantabhadra claps his hands and laughs heartily, Return, return to the depths of the autumn waters.' Ascending the Dharma hall, he said: 'Observe the true nature of the body, and observe the Buddha in the same way.' If you can see this here, then the yellow-faced Gautama Buddha will have nowhere to hide. If you are still vague and unclear, then take care of your own eyebrows and nostrils. Ascending the Dharma hall, he paused for a long time and said: 'Do you understand? The gate of great giving is open, so please enter directly with a single blade. The treasure is nearby, do not return empty-handed. Look for yourselves after thirty years, and remember what Muzhou said.' Ascending the Dharma hall, he said: 'To cross the great ocean, one must rely on a square boat.' The oars and rudder are complete, and the sails are convenient in the wind. At night, observe the stars and moon; during the day, view the clouds and mountains. A journey of ten thousand miles can be reached in an instant. Is there anyone who will wash their feet and board the boat?'
。遂曰。人心盡畏波濤險。未必波濤險似心。 僧問。無遮聖會還有不到者么。曰。有。云。誰是不到者。曰。金剛腳下鐵崑崙。 問。不許夜行。投明須到。意旨如何。曰。羊頭車子推明月。云。便恁么去時如何。曰。鐵門路險。 問。教外別傳。未審傳個甚麼。曰。鐵彈子。 問。一槌兩當時如何。曰。踏藕得魚歸。 問。百城游罷時如何。曰。前頭更有趙州關。宣和六年八月七日。書偈端坐而化。茶毗。得設利五采。合靈骨塔于摩尼峰下。壽六十八。臘四十五。
湖州道場有規禪師
婺之金華人。族姜氏。幼有逸才。自剃髮。趨師席。后徹證於大通。 上堂曰。種田摶飯。地藏家風。客來喫茶。趙州禮度。且道護聖門下。別有甚麼長處。良久。曰。尋常不放山泉出。屋底清池冷照人。 上堂。拈拄杖曰。還見么。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。德山老人雖則焚其疏鈔。也是賊過後張弓。且道文彩未彰以前。又作么生理論。三千劍客今何在。獨許莊周致太平。 化士出問。促裝已辨。乞師一言。曰。好看前路事。莫比在家時。云。恁么則三家村裡十字街頭等個人去也。曰。照顧打失布袋。
湖州道場顏禪師
上堂曰。世尊按指。海印發光。遂拈拄杖曰。莫妄想
【現代漢語翻譯】 於是（僧人）說：『人們都害怕波濤的危險，卻未必波濤真的比人心更危險。』 有僧人問：『無遮聖會（一種不分貴賤、不分僧俗的大型法會）還有沒來參加的人嗎？』（禪師）說：『有。』（僧人）問：『誰是沒來參加的人？』（禪師）說：『金剛（佛教護法神）腳下的鐵崑崙（指堅固不動的山）。』 （僧人）問：『不許夜行，天亮必須到達，這是什麼意思？』（禪師）說：『羊頭車子推明月（比喻徒勞無功）。』（僧人）問：『如果這樣去會怎麼樣？』（禪師）說：『鐵門路險（比喻前途艱難）。』 （僧人）問：『教外別傳（指不通過經典文字而直接以心傳心），不知道傳的是什麼？』（禪師）說：『鐵彈子（比喻堅硬難破的真理）。』 （僧人）問：『一槌兩當（比喻一舉兩得）時如何？』（禪師）說：『踏藕得魚歸（比喻意外收穫）。』 （僧人）問：『百城游罷（比喻閱歷豐富）時如何？』（禪師）說：『前頭更有趙州關（比喻修行無止境）。』宣和六年八月七日，（禪師）寫下偈語，端坐而逝。火化后，得到五彩舍利（佛教聖物）。將靈骨安放在摩尼峰下塔中。享年六十八歲，僧臘四十五年。
湖州道場有規禪師
（有規禪師是）婺州金華人，姓姜。從小就很有才華。自己剃度出家，跟隨師父學習。後來在大通寺徹悟。 （有規禪師）上堂說法時說：『種田做飯，是地藏（佛教菩薩）的家風；客人來了喝茶，是趙州（著名禪師）的禮度。』那麼護聖門下，有什麼特別之處呢？』停頓了很久，說：『尋常不放山泉出，屋底清池冷照人（比喻內在的清凈）。』 （有規禪師）上堂，拿起拄杖說：『看見了嗎？窮盡所有的玄妙辯論，就像一根毫毛放在太空中；竭盡世間所有的機關，就像一滴水滴入巨大的深淵。德山（唐代禪師）老人雖然焚燒了他的註解，也像是賊走後才張弓。那麼在文采還未顯現之前，又該如何理論呢？三千劍客如今在哪裡？只有莊周（道家代表人物）才能帶來太平。』 一位化緣的僧人出來問道：『已經準備好行裝，請師父說一句（指點）。』（有規禪師）說：『好看前路事，莫比在家時（比喻修行要專注，不要留戀過去）。』（僧人）說：『這樣說來，就像三家村裡十字路口等個人一樣了。』（有規禪師）說：『照顧打失布袋（比喻要找回本心）。』
湖州道場顏禪師
（顏禪師）上堂說法時說：『世尊（釋迦牟尼佛）按指，海印發光（比喻佛法的不可思議）。』於是拿起拄杖說：『不要妄想（比喻要實修）。』
【English Translation】 Thereupon, (the monk) said: 'People are all afraid of the dangers of waves, but it is not necessarily that the waves are more dangerous than the human heart.' A monk asked: 'At the Panca-varsika-parisad (an unrestricted holy assembly), are there still those who have not arrived?' (The Chan master) said: 'Yes.' (The monk) asked: 'Who are those who have not arrived?' (The Chan master) said: 'The iron Kunlun (referring to a firm and unmoving mountain) under the feet of Vajra (a Buddhist protector deity).' (The monk) asked: 'It is not allowed to travel at night, and one must arrive by dawn. What is the meaning of this?' (The Chan master) said: 'A ram-headed cart pushes the bright moon (a metaphor for futile effort).' (The monk) asked: 'If one goes like this, what will happen?' (The Chan master) said: 'The iron gate road is dangerous (a metaphor for a difficult future).' (The monk) asked: 'A special transmission outside the teachings (referring to direct mind-to-mind transmission without relying on scriptures), I wonder what is being transmitted?' (The Chan master) said: 'Iron pellets (a metaphor for hard-to-break truth).' (The monk) asked: 'What about striking twice with one hammer (a metaphor for achieving two things at once)?' (The Chan master) said: 'Stepping on lotus roots to get fish to return (a metaphor for unexpected gains).' (The monk) asked: 'What about when the tour of a hundred cities is over (a metaphor for rich experience)?' (The Chan master) said: 'Ahead there is still the Zhao Zhou Pass (a metaphor for the endlessness of practice).' On the seventh day of the eighth month of the Xuanhe sixth year, (the Chan master) wrote a verse, sat upright, and passed away. After cremation, he obtained five-colored sariras (Buddhist relics). The spiritual bones were placed in a pagoda under Mani Peak. He lived to be sixty-eight years old, with forty-five years as a monk.
Chan Master Yougui of Daochang Temple in Huzhou
(Chan Master Yougui was) a native of Jinhua, Wuzhou, with the surname Jiang. He had outstanding talent from a young age. He tonsured himself and followed a teacher to study. Later, he thoroughly realized enlightenment at Datong Temple. (Chan Master Yougui) said during the Dharma talk: 'Farming and cooking rice is the family style of Ksitigarbha (a Buddhist bodhisattva); serving tea to guests is the etiquette of Zhao Zhou (a famous Chan master).' Then, what special qualities does the Huesheng sect have? After a long pause, he said: 'Usually, mountain springs are not released, and the clear pond at the bottom of the house coldly reflects people (a metaphor for inner purity).' (Chan Master Yougui) ascended the hall, picked up his staff and said: 'Do you see it? Exhausting all profound arguments is like placing a hair in the void; exhausting all the mechanisms of the world is like dropping a drop of water into a huge abyss. Although the old man Deshan (a Chan master of the Tang Dynasty) burned his commentaries, it was like drawing a bow after the thief had left. Then, before the literary talent is revealed, how should one theorize? Where are the three thousand swordsmen now? Only Zhuang Zhou (a representative figure of Taoism) can bring peace.' A monk who was seeking alms came out and asked: 'The luggage has been prepared, please give the master a word (of guidance).' (Chan Master Yougui) said: 'Look carefully at the road ahead, don't compare it to being at home (a metaphor for focusing on practice and not being attached to the past).' (The monk) said: 'In that case, it's like waiting for someone at the crossroads in a village of three families.' (Chan Master Yougui) said: 'Take care of the lost bag (a metaphor for finding one's original mind).'
Chan Master Yan of Daochang Temple in Huzhou
(Chan Master Yan) said during the Dharma talk: 'The World Honored One (Sakyamuni Buddha) presses his finger, and the sea seal emits light (a metaphor for the inconceivable nature of the Dharma).' Then he picked up his staff and said: 'Do not have delusional thoughts (a metaphor for practicing diligently).'
。便下座。有僧登五鳳樓。冥坐數日。光𦦨透戶。師聞。曳杖往扣之。僧舉目。師以杖擊之。逐出寺。
鄭州資福寶月法明禪師
上堂曰。若論此事。譬如伐樹得根。灸病得穴。若也得根。豈在千枝遍斫。若也得穴。不假六分全燒。遂卓拄杖曰。這個是根。那個是穴。擲下拄杖曰。這個是穴。又喚甚麼作根。咄。是何言歟。
福州雪峰妙湛思慧禪師
錢塘人。族俞氏。俞氏方貴且富。師抗志慕出家為童子。大通見之。與語如流。即與染削。讀圓覺。至知幻即離。不作方便。離幻即覺。亦無漸次。豁然自契。求證於通。通曰。汝試向未開口時道一句來。師震威一喝而出。通大笑。於是道聲藹著。次謁真凈。凈一見。知非凡材。留三年。力烹煉之。因歸禮大通。則曰。未始有異也。第人各行之耳。故道俗爭挽。出住霅川道場。法席不減二本之盛。繼徙徑山凈慈。 詔居京師智海。又移補顯親．黃檗．雪峰。 上堂曰。一法若通。萬緣方透。拈拄杖曰。這裡悟了。提起拄杖海上橫行。若到云居山頭。為我傳語雪峰和尚。咄。 上堂。布大教網。捷人天魚。護聖不似老胡拖泥帶水。只是見兔放鷹。遇獐發箭。乃高聲召眾曰。中。 上堂。昔日藥山早暮不參。動經旬月。一日。大眾集。藥山便掩卻方丈
【現代漢語翻譯】 現代漢語譯本：於是（禪師）走下座位。有個僧人登上五鳳樓，靜坐冥想數日，（他的）光芒照透了門戶。禪師聽說了，拄著枴杖前去敲門。僧人睜開眼睛，禪師用枴杖擊打他，把他趕出了寺廟。
鄭州資福寶月法明禪師
上堂說法時說：『如果談論這件事，就像砍伐樹木找到了樹根，艾灸治病找到了穴位。如果找到了樹根，哪裡還需要在成千上萬的樹枝上都砍一遍？如果找到了穴位，就不需要把六個部位都燒灼一遍。』於是舉起拄杖說：『這個是根，那個是穴。』又放下拄杖說：『這個是穴，那麼又叫什麼作根呢？』咄！這是什麼話啊！』
福州雪峰妙湛思慧禪師
是錢塘人，姓俞。俞家當時既顯貴又富有。禪師從小立志出家，做童子時，大通禪師見到他，和他交談，（他）對答如流，於是就為他剃度。他讀《圓覺經》，讀到『知幻即離，不作方便，離幻即覺，亦無漸次』（知道幻象即是離開，不需要其他方法；離開幻象就是覺悟，也沒有先後次第）時，豁然開悟，自己與經義相契合。他向大通禪師求證，大通禪師說：『你試著在未開口時說一句來。』禪師威嚴地一喝而出。大通禪師大笑。於是禪師的道聲遠播。之後他去拜見真凈禪師，真凈禪師一見，就知道他不是凡庸之材，留了他三年，盡力磨練他。之後（他）回家拜見大通禪師，大通禪師說：『（你）未曾有什麼不同啊，只是每個人自己修行罷了。』所以僧俗都爭著挽留他，讓他出任霅川道場的住持，（那裡）的興盛程度不亞於二本寺。之後又遷到徑山凈慈寺，奉詔住在京師智海寺，又調補到顯親寺、黃檗寺、雪峰寺。
上堂說法時說：『一法如果通達，萬種因緣都能透徹。』拿起拄杖說：『在這裡悟了，』提起拄杖說：『（我）可以在海上橫行。如果到了云居山頭，替我傳話給雪峰和尚，咄！』上堂說法時說：『佈下大教之網，捕捉人天之魚。護聖不像老胡那樣拖泥帶水，只是見兔放鷹，遇獐發箭。』於是高聲召集眾人說：『中！』上堂說法時說：『昔日藥山禪師早晚不參加參禪，動不動就經過十天半個月。有一天，大眾聚集，藥山禪師就關上了方丈室的門。
【English Translation】 English version: Then (the Chan master) descended from his seat. A monk ascended the Five Phoenix Tower and sat in meditation for several days. His radiance shone through the door. The master heard of this and, leaning on his staff, went to knock on the door. The monk opened his eyes. The master struck him with his staff and drove him out of the temple.
Zen Master Baoyue Faming of Zifu Temple in Zhengzhou
Addressing the assembly, he said: 'To discuss this matter, it is like felling a tree and getting to the root, or like cauterizing a disease and finding the acupuncture point. If you get to the root, why would you need to chop at thousands of branches? If you get to the point, there's no need to burn all six divisions.' Then, striking the staff, he said: 'This is the root, that is the point.' Then he threw down the staff and said: 'This is the point, then what do you call the root?' Bah! What kind of talk is this!'
Zen Master Miaozhan Sihui of Xuefeng in Fuzhou
He was a native of Qiantang, from the Yu family. The Yu family was noble and wealthy. The master aspired to leave home from a young age. Datong saw him as a boy, and when he spoke with him, he answered fluently. So he shaved his head and ordained him. He read the Yuanjue Sutra (Surangama Sutra), and when he came to 'Knowing illusion is leaving it, without resorting to expedients; leaving illusion is awakening, also without gradual stages,' he suddenly attained enlightenment and his understanding aligned with the sutra's meaning. He sought confirmation from Datong. Datong said, 'Try to say a phrase before you open your mouth.' The master gave a majestic shout and went out. Datong laughed heartily. Thus, the master's reputation spread far and wide. Later, he visited Zen Master Zhenjing, who, upon seeing him, knew he was no ordinary talent. He kept him for three years and diligently refined him. Afterwards, he returned to pay respects to Datong, who said, 'There has never been any difference; it's just that each person practices it themselves.' Therefore, monks and laypeople alike vied to keep him, and he was appointed abbot of the Daochang Temple in Zhachuan. Its prosperity was no less than that of the Erben Temple. Later, he moved to Jingci Temple on Mount Jing, and by imperial decree, he resided at Zhihai Temple in the capital. He was then transferred to Xianqin Temple, Huangbo Temple, and Xuefeng Temple.
Addressing the assembly, he said: 'If one dharma is penetrated, all conditions are thoroughly understood.' Picking up his staff, he said: 'Enlightenment is here.' Raising his staff, he said: 'I can walk horizontally across the sea. If you reach the head of Mount Yunju, convey my words to Abbot Xuefeng, Bah!' Addressing the assembly, he said: 'Casting a great net of teachings, catching the fish of humans and devas. Protecting the sacred is not like the old Hu (a derogatory term for foreigners) dragging mud and water; it's just like releasing a hawk upon seeing a rabbit, or shooting an arrow upon encountering a roe deer.' Then, he loudly summoned the assembly, saying: 'Center!' Addressing the assembly, he said: 'In the past, Zen Master Yaoshan did not attend the evening or morning meditation sessions, sometimes for ten days or half a month. One day, the assembly gathered, and Zen Master Yaoshan simply closed the door of his abbot's room.'
。諸禪德。彼時佛法早自淡薄。論來猶較些子。如今每日鳴鼓升堂。忉忉怛怛地。問者口似紡車。答者舌如霹靂。總似今日。靈山慧命殆若懸絲。少室家風危如疊卵。又安得個慨然有志扶豎宗乘底衲子出來喝散大眾。非唯耳邊靜辨。當使正法久住。豈不偉哉。如或捧上不成。山僧到行此令。以拄杖一時趁退。 上堂。眼睫橫亙十方。眉毛上透青天。下徹黃泉。且道鼻孔在甚麼處。良久。曰。劄。 上堂。妙高山頂。雲海茫茫。少室巖前。雪霜凜凜。齊腰獨立。徒自苦疲。七日不逢。一場𢣾㦬。別峰相見。落在半途。只履西歸。遠之遠矣。卓拄杖。下座。 上堂。大道只在目前。要且目前難睹。欲識大道真體。今朝三月十五。不勞久立。建炎改元。上堂。天地之大德曰生。聖人之大寶曰位。 今上皇帝踐登寶位。萬國歸仁。草木禽魚咸被其德。此猶是 聖主應世邊事。王宮降誕已前一句。天下人摸索不著。 上堂。一切法無差。雲門胡餅趙州茶。黃鶴樓中吹玉笛。江城五月落梅華。慚愧太原孚上座。五更聞鼓角。天曉弄琵琶。喝一喝。下座。 上堂。南詢諸友。踏破草鞋。絕學無為。坐消日月。凡情易脫。聖解難忘。但有纖毫。皆成滲漏。可中為道。似地擎山。應物現形。如驢覷並。縱無計較。途轍已成。若論相應。轉
【現代漢語翻譯】 現代漢語譯本： 各位禪德，那時佛法已經開始衰微，但討論起來還算有點內容。現在每天敲鼓升座，發出『忉忉怛怛』的聲音。提問的人口若懸河，回答的人語如閃電。如果總是這樣，靈山的慧命恐怕就像懸掛的絲線，少室山的家風也危如堆疊的雞蛋。哪裡能找到一個有志之士，慨然站出來扶持宗門，喝散大眾？這不僅能使耳邊清靜，更應使正法長久住世，豈不是一件偉大的事情嗎？如果有人做不到，老衲就要親自執行命令，用拄杖把他們統統趕走。
上堂開示：眼睫橫亙十方，眉毛上可觸及青天，下可探入黃泉。那麼，鼻孔在哪裡呢？（停頓良久）答：就在這裡！
上堂開示：妙高山頂，雲海茫茫；少室巖前，雪霜凜凜。齊腰深地獨立，只是徒勞辛苦。七日不見，只是一場空忙。在別的山峰相見，也只是落在半途。只穿著一隻鞋子西歸，已經離真理很遠了。（拄杖一擊）下座。
上堂開示：大道就在眼前，但往往難以看見。想要認識大道的真體，就在今天三月十五。不必久站，建炎改元。
上堂開示：天地最大的德行在於化育生命，聖人最珍貴的在於所處的地位。當今皇上登基，萬國歸順，草木禽魚都蒙受他的恩德。但這仍然是聖主應世的邊事。在王宮降生之前的那句話，天下人無法摸索到。
上堂開示：一切法沒有差別，就像雲門（Yunmen）的胡餅和趙州（Zhaozhou）的茶一樣。在黃鶴樓中吹奏玉笛，江城五月飄落梅花。慚愧太原孚上座，五更聽到鼓角聲，天亮了卻在彈琵琶。（喝一聲）下座。
上堂開示：南方的朋友們，踏破了草鞋，追求絕學無為，靜坐消磨日月。凡夫的情感容易擺脫，聖人的見解難以忘懷。只要有一點點執著，都會成為漏洞。把『可』當作道，就像大地支撐著山嶽。應物現形，就像驢子照鏡子。即使沒有計較，道路也已經形成。如果說相應，反而更加疏遠。
【English Translation】 English version: Venerable Zen practitioners, at that time, the Buddha-dharma had already begun to wane, but discussions still had some substance. Now, drums are beaten and the high seat is ascended every day, making 'dao dao da da' sounds. Those who ask questions have mouths like spinning wheels, and those who answer have tongues like thunderbolts. If it's always like this, the life of wisdom of Mount Ling (Mount of the Vulture Peak) is likely to be like a hanging thread, and the family style of Mount Shaoshi (Shaolin Monastery) is as precarious as stacked eggs. Where can one find a person with lofty aspirations who will stand up to support the lineage and disperse the masses? This will not only quiet the ears but also ensure that the true Dharma will abide for a long time. Wouldn't that be a great thing? If someone can't do it, this old monk will personally execute the order and drive them all away with my staff.
Ascending the hall: The eyelashes span the ten directions, and the eyebrows reach the blue sky above and penetrate the yellow springs below. Then, where is the nose? (Pauses for a long time) Says: Right here!
Ascending the hall: At the summit of Mount Miaogao (Mount Sumeru), the sea of clouds is vast; before the cliffs of Mount Shaoshi, the snow and frost are severe. Standing alone up to the waist in snow is just futile hardship. Not meeting for seven days is just a wasted effort. Meeting on another peak is just falling halfway. Returning west with only one shoe is far, far away from the truth. (Strikes the staff) Descends from the seat.
Ascending the hall: The Great Path is right before your eyes, but it is often difficult to see. If you want to know the true essence of the Great Path, it is today, the fifteenth day of the third month. No need to stand for long, the Jianyan era has begun.
Ascending the hall: The greatest virtue of heaven and earth is to nurture life, and the most precious thing for a sage is his position. The current emperor has ascended the throne, and all nations submit, with plants, trees, birds, and fish all benefiting from his virtue. But this is still a peripheral matter of the sage-ruler appearing in the world. That phrase before his birth in the royal palace is something that people in the world cannot grasp.
Ascending the hall: All dharmas are without difference, like Yunmen's (Yunmen Wenyan) sesame cake and Zhaozhou's (Zhaozhou Congshen) tea. Playing the jade flute in the Yellow Crane Tower, plum blossoms fall in Jiangcheng in the fifth month. Ashamed of the Venerable Fu of Taiyuan, hearing the sound of drums and horns at the fifth watch, yet playing the pipa at dawn. (Shouts once) Descends from the seat.
Ascending the hall: Southern friends, wearing out their straw sandals, pursuing absolute learning and non-action, quietly passing the days and months. Mundane emotions are easy to shed, but saintly views are difficult to forget. As long as there is a trace of attachment, it will become a leak. Taking 'can' as the Dao is like the earth supporting the mountains. Responding to things and manifesting forms is like a donkey looking in a mirror. Even without calculation, the path has already been formed. If you talk about correspondence, you become even more distant.
沒交涉。勉諸仁者。莫錯用心。各自歸堂。更求何事。 僧問。古殿無燈時如何。曰。東壁打西壁。云。恁么則撞著露柱也。曰。未敢相許。 問。九夏賞勞即不問。從今向去事如何。曰。光剃頭。凈洗缽。云。謝師指示。曰。滴水難消。師住持四十餘年。所至衲子不下萬指。未嘗干謁。而檀信向風。紹興甲子。罷寺居東庵。明年秋。絕食清坐。出二指示門人曰。更兩日在。至期。易衣儼然而逝。時七月甲寅也。壽七十五。塔全身於東庵。
臨安府上天竺慈辯從諫講師
處之松陽人也。具大知見。聲播講叢。于止觀深有所契。每與禪衲游。嘗以道力扣大通。通一日作書寄之。諫發緘。睹黑白二圓相。乃悟。答偈曰。黑相白相。擔枷過狀。了不了兮。無風起浪。若問究竟事(一作相)如何。洞庭山在太湖上。后拈香嗣之。
金山法印寧禪師法嗣
吉州禾山用安禪師
僧問。蓮華未出水時如何。曰。魚挨鱉倚。云。出水后如何。曰。水仙頭山戴。好手絕躋攀。云。出與未出時如何。曰。應是乾坤惜。不教容易看。
甘露傳祖仲宣禪師法嗣
平江府妙湛尼慈鑒大師
文照。溫陵人。族董氏。十七得度。遍跡祖闈。獲證甘露。郡守陳公師錫聞其名。命居妙湛。后五遷道場。
【現代漢語翻譯】 現代漢語譯本： 不要爭辯了。勉勵各位仁者，不要用錯心思。各自回到禪堂去，還要求什麼呢？ 有僧人問：『古老的殿堂沒有燈的時候怎麼樣？』 禪師說：『用東邊的墻壁敲打西邊的墻壁。』 僧人說：『這樣就會撞到露柱（寺院中露天的柱子）了。』 禪師說：『我不敢茍同。』 有僧人問：『夏季安居結束后的賞賜慰勞暫且不問，從今以後該如何行事？』 禪師說：『光頭剃得亮，缽洗得乾淨。』 僧人說：『感謝師父指示。』 禪師說：『即使是一滴水也難以消受。』 禪師住持寺院四十多年，所到之處的僧人不下萬人，從未向權貴請託，而信徒們都仰慕他的風範。紹興甲子年（1144年），他離開寺院住在東庵。第二年秋天，他停止進食，清靜地坐著，拿出兩封信指示門人說：『還有兩天。』到了預定的日子，他更換衣服，端正地去世了，時間是七月甲寅日。享年七十五歲，全身安葬在東庵的塔中。
臨安府上天竺慈辯從諫講師（Ci Bian Cong Jian, a lecturer of Shang Tianzhu Temple in Lin'an Prefecture） 從諫，處州松陽人。具有廣博的見識，名聲傳遍講經的僧眾中。對於止觀（Śamatha-Vipassanā，佛教禪修的兩個主要方面）有深刻的領悟。經常與禪僧交往，曾經用道力叩問大通（Da Tong，禪師的名字）。大通有一天寫信寄給他，從諫打開信封，看到黑白兩個圓相，於是領悟了。他回答偈語說：『黑相白相，擔枷過狀，了不了兮，無風起浪。若問究竟事如何，洞庭山在太湖上。』後來拈香繼承了他的法脈。
金山法印寧禪師（Fa Yin Ning, a Chan master of Jinshan Temple）法嗣 吉州禾山用安禪師（Yong An, a Chan master of Heshan Temple in Jizhou） 有僧人問：『蓮花沒有出水的時候怎麼樣？』 禪師說：『魚挨著鱉，鱉靠著魚。』 僧人說：『出水后怎麼樣？』 禪師說：『水仙花在山頂上戴著，好手也無法攀登。』 僧人說：『出水和未出水時怎麼樣？』 禪師說：『應該是天地珍惜，不輕易讓人看見。』
甘露傳祖仲宣禪師（Zhong Xuan, a Chan master of Ganlu Temple）法嗣 平江府妙湛尼慈鑒大師（Ci Jian, a nun master of Miaozhan Temple in Pingjiang Prefecture） 文照，溫陵人，姓董。十七歲出家，走遍各大寺院，獲得了甘露的證悟。郡守陳公師錫聽說了她的名聲，命她住在妙湛寺。後來又五次遷往其他道場。
【English Translation】 English version: Let there be no more disputes. Encourage all of you virtuous ones, do not misuse your minds. Return to your respective meditation halls, what else are you seeking? A monk asked: 'What is it like when the ancient hall has no lamp?' The Chan master said: 'Knock the east wall against the west wall.' The monk said: 'In that case, one would bump into the exposed pillar (a pillar in the open air in a monastery).' The Chan master said: 'I dare not agree.' A monk asked: 'The rewards and consolations after the summer retreat are not in question, but how should one act from now on?' The Chan master said: 'A shiny bald head, a clean-washed bowl.' The monk said: 'Thank you for the master's instruction.' The Chan master said: 'Even a drop of water is difficult to digest.' The Chan master resided in the monastery for more than forty years, and the monks who came to him numbered no less than ten thousand. He never sought favors from the powerful, and the believers admired his demeanor. In the year Jiazi of Shaoxing (1144), he left the monastery and lived in the East Hermitage. In the autumn of the following year, he stopped eating and sat quietly. He took out two letters and instructed his disciples, saying: 'There are two more days.' On the appointed day, he changed his clothes and passed away solemnly. The time was the Jia Yin day of July. He lived to the age of seventy-five, and his whole body was buried in the pagoda of the East Hermitage.
Lecturer Ci Bian Cong Jian (Ci Bian Cong Jian, a lecturer) of Shang Tianzhu Temple (Shang Tianzhu Temple) in Lin'an Prefecture (Lin'an Prefecture) Cong Jian, a native of Songyang in Chuzhou. He possessed great knowledge and his reputation spread among the lecturing monks. He had a deep understanding of Śamatha-Vipassanā (Śamatha-Vipassanā, the two main aspects of Buddhist meditation). He often associated with Chan monks and once used his spiritual power to question Da Tong (Da Tong, name of a Chan master). One day, Da Tong wrote a letter to him. Cong Jian opened the envelope and saw two black and white circular symbols, and then he realized. He replied with a verse saying: 'Black phase, white phase, carrying a yoke past the magistrate, understanding or not understanding, waves rise without wind. If you ask about the ultimate matter, Dongting Mountain is on Taihu Lake.' Later, he burned incense and inherited his Dharma lineage.
Dharma heir of Chan Master Fa Yin Ning (Fa Yin Ning, a Chan master) of Jinshan Temple (Jinshan Temple) Chan Master Yong An (Yong An, a Chan master) of Heshan Temple (Heshan Temple) in Jizhou (Jizhou) A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Chan master said: 'Fish lean on turtles, and turtles rely on fish.' The monk said: 'What is it like after it emerges from the water?' The Chan master said: 'The narcissus wears the mountain on its head, and even the best hands cannot climb it.' The monk said: 'What is it like when it has emerged and has not emerged?' The Chan master said: 'It should be that heaven and earth cherish it and do not easily let people see it.'
Dharma heir of Chan Master Zhong Xuan (Zhong Xuan, a Chan master) of Ganlu Temple (Ganlu Temple) Nun Master Ci Jian (Ci Jian, a nun master) of Miaozhan Temple (Miaozhan Temple) in Pingjiang Prefecture (Pingjiang Prefecture) Wen Zhao, a native of Wenling, whose family name was Dong. She became a nun at the age of seventeen, traveled to all the major monasteries, and attained the realization of Ganlu. The prefect Chen Gong Shixi heard of her reputation and ordered her to reside in Miaozhan Temple. Later, she moved to other monasteries five times.
皆革律為禪。吳中尼剎禪林寔始於照也。太宰鄭公居仁奏 賜號並紫方袍。 上堂曰。靈源不動。妙體何依。歷歷孤明。是誰光彩。若道真如實際。大似好肉剜瘡。更作祖意商量。正是迷頭認影。老胡四十九年說夢即且止。僧堂里憍陳如上座為你諸人舉覺底。還記得么。良久。曰。惜取眉毛好。
瑞巖有居禪師法嗣
臺州萬年處幽禪師
上堂曰。先聖行不到處。凡流恰到。凡流既到。先聖莫知。到與不到。知與不知。總置之一壁。只如僧問乾峰。十方薄伽梵。一路涅槃門。未審路頌在甚麼處。峰以拄杖一畫。曰。在這裡。且道此老與他先聖凡流相去幾何。南山虎咬石羊兒。須向其中識生死。
凈因佛日岳禪師法嗣
福州鼓山禪鑒體淳禪師
上堂曰。養由弓矢。不射田蛙。任氏絲輪。要投溟渤。發則穿楊破的。得則修鯨巨鱉。只箭既入重城。長竿豈釣淺水。而今莫有吞鉤嚙鏃底么。若無。山僧捲起絲輪。拗折弓箭去也。擲拄杖。下座。
本覺法真守一禪師法嗣
臺州天臺如庵主
久依法真。因看雲門東山水上行語。發明己見。歸隱故山。侶猿鹿。五馬聞其風。遣使逼令住持。如作偈曰。三十年來住此山。郡符何事到林間。休將𤨏𤨏塵寰事。換我一生閑又閑。遂
【現代漢語翻譯】 現代漢語譯本： 都改變律宗為禪宗。吳地尼姑庵的禪林，確實是從照禪師開始的。太宰鄭居中上奏，朝廷賜予照禪師稱號和紫色方袍。照禪師上堂說法：『靈源不動，妙體依於何處？歷歷分明，是誰的光彩？如果說是真如實際，就好像在好肉上剜瘡。再來商量祖師的意旨，正是迷失了頭而認影子。老胡（指達摩祖師）四十九年說法如同做夢，就此打住。僧堂里的憍陳如（Ajnatakaundinya，佛教最早的五比丘之一）上座為你們諸位提起的覺悟，還記得嗎？』良久，說：『珍惜你們的眉毛吧。』 瑞巖有居禪師的法嗣： 臺州萬年處幽禪師： 上堂說法：『先聖修行不到的地方，凡夫俗子恰恰能到。凡夫俗子既然能到，先聖反而不知道。到與不到，知道與不知道，都放在一邊。比如有僧人問乾峰禪師：十方薄伽梵（Bhagavan，佛的稱號之一），通往涅槃（Nirvana，佛教最高境界）的道路只有一條。請問這條路在哪裡？』乾峰禪師用拄杖畫了一下，說：『就在這裡。』那麼，這位老禪師與那些先聖凡夫相差多少呢？南山的虎咬著石羊，必須在其中認識生死。』 凈因佛日岳禪師的法嗣： 福州鼓山禪鑒體淳禪師： 上堂說法：『養由基的弓箭，不射田間的青蛙。任氏的絲線，要投向大海。發射就能穿透楊柳，得到就能捕捉鯨魚巨鱉。箭既然射入了重重城池，長竿哪裡能釣到淺水中的魚？現在有沒有吞鉤咬箭的人呢？如果沒有，老衲就要捲起絲線，折斷弓箭了。』扔掉拄杖，下座。 本覺法真守一禪師的法嗣： 臺州天臺如庵主： 長久以來依止法真禪師，因為看到雲門禪師『東山水上行』的語句，發明了自己的見解。回到故鄉山中隱居，與猿猴麋鹿為伴。五馬太守聽說了他的風采，派人強迫他出來主持寺院。如庵主作偈說：『三十年來住此山，郡符何事到林間。休將𤨏𤨏塵寰事，換我一生閑又閑。』於是拒絕了。
【English Translation】 English version: All transformed the Vinaya school into Chan. The Chan forest in the nunneries of Wu region truly began with Zen Master Zhao. Grand Tutor Zheng Juzhong memorialized the throne, and the court bestowed upon Zen Master Zhao a title and a purple kasaya (robe). Zen Master Zhao, in his Dharma talk, said: 'The spiritual source is unmoving, where does the wondrous essence rely? Clearly and distinctly illuminating, whose radiance is it? If you say it is Suchness Reality, it's much like cutting a sore on good flesh. To further discuss the meaning of the Patriarchs is precisely mistaking the head for the shadow. Old Hu (referring to Bodhidharma) spoke of dreams for forty-nine years, let's stop there. Does the Venerable Ajnatakaundinya in the monks' hall, who awakens you all, do you still remember? ' After a long pause, he said: 'Cherish your eyebrows well.' Dharma successor of Zen Master Youju of Ruiyan: Zen Master Chuyou of Wannian in Taizhou: In his Dharma talk, he said: 'Where the ancient sages could not reach, ordinary people happen to reach. Since ordinary people can reach it, the ancient sages do not know it. Reaching and not reaching, knowing and not knowing, put them all aside. For example, a monk asked Zen Master Qianfeng: 'The Bhagavan (one of the titles of the Buddha) of the ten directions, the path to Nirvana (the highest state in Buddhism) is only one. May I ask where this path is? ' Zen Master Qianfeng drew a line with his staff and said: 'It is here. ' Then, how much difference is there between this old Zen master and those ancient sages and ordinary people? The tiger of Nanshan bites the stone sheep, you must recognize life and death within it. ' Dharma successor of Zen Master Furi Yue of Jingyin: Zen Master Tichun of Gushan in Fuzhou: In his Dharma talk, he said: 'Yang Youji's bow and arrow do not shoot at frogs in the fields. Ren's silk thread is to be cast into the vast ocean. When fired, it pierces the willow; when obtained, it captures whales and giant turtles. Since the arrow has entered the heavily guarded city, how can a long pole fish in shallow water? Now, are there any who swallow the hook and bite the arrow? If not, this old monk will roll up the silk thread and break the bow and arrow. ' He threw the staff and descended from the seat. Dharma successor of Zen Master Shouyi of Benjue Fazen: Recluse Ru of Tiantai in Taizhou: For a long time, he relied on Zen Master Fazen. Because he saw Zen Master Yunmen's saying 'walking on the water of Dongshan', he developed his own views. He returned to his hometown mountain to live in seclusion, accompanied by monkeys and deer. The prefect of Wuma heard of his demeanor and sent people to force him to preside over the monastery. Recluse Ru composed a verse saying: 'For thirty years I have lived in this mountain, why does the prefect's warrant come to the forest? Do not use the bustling affairs of the mortal world to exchange for my lifetime of leisure and idleness. ' Therefore, he refused.
焚其廬。竟不知所止。
平江府西竺尼法海
寶文。呂嘉之姑也。首參法雲秀禪師。后領旨於法真言下。諸名儒屢挽應世。堅不從。殂日。說偈曰。霜天云結霧。山月冷涵輝。夜接故鄉信。曉行人不知。屆明坐脫。
嘉泰普燈錄卷第八
音釋
疏音疏 潸音刪 愕五各切 胎與之切 淈下沒切 腯音突 兕徐姊切 纛(音毒又音導) 秾音農 酋自秋切 砑音訝 殂昨胡切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第九
平江府報恩光孝禪寺(臣)僧 (正受) 編
青原第十三世(雲門七世)
投子證悟修颙禪師法嗣
鄧州香嚴海印智月禪師
不知何許人也。久參證悟。深達法源。自京師出居穎之薦福。紹聖三年。移香嚴。 上堂曰。判府吏部。此日命山僧開堂祝 聖。紹續祖燈。只如祖燈作么生續。不見古者道。六街鐘鼓響鼕鼕。即處鋪金世界中。池長芰荷庭長柏。更將何法演真宗。恁么說話。也是事不獲已。有旁不肯底出來。把山僧拽下禪床。痛打一頓。許伊是個本分衲僧。若未有這個作家手腳。切不得草草匆匆。勘得腳跟下不實頭沒去處。卻須倒吃薦福手中钁柄。莫言不道。 僧問。法雷已震
【現代漢語翻譯】 現代漢語譯本 焚燒了他的住所，最終不知去向。
平江府的西竺尼姑法海（Fahai，人名）。
寶文（Baowen，人名）是呂嘉之（Lü Jiazhi，人名）的姑姑。她最初參拜法雲秀禪師（Fayun Xiu Chanshi，禪師名），後來在法真（Fazhen，人名）的言語下領悟旨意。許多名儒多次邀請她出世應事，她堅決不答應。去世那天，她說了偈語：霜天雲霧凝結，山間月亮寒冷地映照光輝。夜晚接到故鄉的音信，清晨趕路的人卻不知道。到天亮時就坐化圓寂了。
《嘉泰普燈錄》卷第八
音釋
疏音疏 潸音刪 愕五各切 胎與之切 淈下沒切 腯音突 兕徐姊切 纛(音毒又音導) 秾音農 酋自秋切 砑音訝 殂昨胡切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
《嘉泰普燈錄》卷第九
平江府報恩光孝禪寺的(臣)僧 正受（Zhengshou，法號） 編
青原第十三世(雲門七世)
投子證悟修颙禪師（Touzi Zhengwu Xiu Yong Chanshi，禪師名）法嗣
鄧州香嚴海印智月禪師（Dengzhou Xiangyan Haiyin Zhiyue Chanshi，禪師名）
不知是哪裡人。長久參拜證悟禪師（Zhengwu Chanshi）。深刻通達佛法根源。從京師出來后居住在穎州的薦福寺。紹聖三年，移居香嚴寺。上堂說法：判府吏部，今日命令山僧我來開堂祝聖，紹續祖燈。只是這祖燈要如何紹續呢？不見古人說道：六街鐘鼓響鼕鼕，就在這鋪金世界中。池塘里生長著芰荷，庭院裡生長著柏樹。還要用什麼方法來演說真宗呢？這樣說話，也是不得已。如果有旁邊不肯的人出來，把我從禪床上拽下來，痛打一頓，我才承認他是個本分的衲僧。如果沒有這個作家的手段，千萬不要草草匆匆。勘驗得腳跟下不實，沒有去處，卻須倒過來吃薦福寺手中的鋤頭柄。不要說我沒告訴你。僧人問道：法雷已經震動
【English Translation】 English version He burned down his dwelling, ultimately disappearing without a trace.
Fahai (Fahai, a name), a Buddhist nun from Xizhu in Pingjiang Prefecture.
Baowen (Baowen, a name) was the aunt of Lü Jiazhi (Lü Jiazhi, a name). She initially studied with Chan Master Fayun Xiu (Fayun Xiu Chanshi, a Chan master's name), and later understood the meaning under the words of Fazhen (Fazhen, a name). Many famous scholars repeatedly invited her to engage in worldly affairs, but she firmly refused. On the day of her death, she recited a verse: 'Frosty sky, clouds congeal into mist; mountain moon coldly reflects its light. At night, I receive news from my hometown; at dawn, the traveler does not know.' She passed away peacefully while sitting in meditation at daybreak.
Jia Tai Pu Deng Lu, Volume 8
Phonetic Annotations
疏 (shū) sounds like 疏 (shū); 潸 (shān) sounds like 刪 (shān); 愕 (è) is pronounced wù-gè; 胎 (tāi) is pronounced zhī-yě; 淈 (gǔ) is pronounced xià-méi; 腯 (tú) sounds like 突 (tū); 兕 (sì) is pronounced xú-zǐ; 纛 (dào) (pronounced dú or dǎo); 秾 (nóng) sounds like 農 (nóng); 酋 (qiú) sounds like zì-qiū; 砑 (yà) sounds like 訝 (yà); 殂 (cú) sounds like zuó-hú. 卍 New Continued Collection, Volume 79, No. 1559, Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu, Volume 9
Compiled by (Monk) Zhengshou (Zhengshou, Dharma name) of Bao'en Guangxiao Chan Monastery in Pingjiang Prefecture
Thirteenth Generation of Qingyuan (Seventh Generation of Yunmen)
Dharma Successor of Chan Master Touzi Zhengwu Xiu Yong (Touzi Zhengwu Xiu Yong Chanshi, a Chan master's name)
Chan Master Zhiyue of Xiangyan Haiyin in Dengzhou (Dengzhou Xiangyan Haiyin Zhiyue Chanshi, a Chan master's name)
It is not known where he came from. He studied with Chan Master Zhengwu (Zhengwu Chanshi) for a long time and deeply understood the source of the Dharma. After leaving the capital, he resided at Jianfu Temple in Yingzhou. In the third year of Shaosheng, he moved to Xiangyan Temple. He said in his Dharma talk: 'The Prefectural Official of the Ministry of Personnel has ordered this mountain monk to open the Dharma hall and offer blessings to the Emperor, to continue the ancestral lamp. But how is this ancestral lamp to be continued? Haven't you seen the ancients say: The bells and drums of the six streets sound dong dong, right here in this world adorned with gold. Lotuses grow in the pond, cypress trees grow in the courtyard. What other method can be used to expound the true doctrine? Speaking like this is also a last resort. If there is someone nearby who disagrees, let him come out and drag me down from the meditation platform and beat me severely. Only then will I acknowledge him as a genuine monk. If you don't have the skills of a master, don't be hasty and careless. If you examine your footing and find it to be insubstantial, with nowhere to go, then you must turn around and eat the handle of the hoe in the hands of Jianfu Temple. Don't say I didn't tell you.' A monk asked: 'The Dharma thunder has already sounded.'
。選佛場開。不昧宗乘。請師直指。曰。三月三日時。千華萬華拆。云。普天匝地承恩力。覺苑仙葩一夜開。曰。切忌隨他去。
金山智覺法慧禪師法嗣
常州報恩寶月覺然禪師
越之嵊縣鄭氏子。 上堂曰。學者無事空言。需求妙悟。去妙悟而事空言。其猶逐臭耳。然雖如是。罕逢穿耳客。多遇刻舟人。紹興六年五月旦。誡其徒曰。世緣易染。道業難辦。汝等勉之。語卒而逝。
長蘆凈照崇信禪師法嗣
東京慧林慈受懷深禪師
壽春六安人。族夏氏。生而祥光現舍。文殊行堅禪師遙見。疑火也。詰且知師始生。堅嘆曰。非凡兒。往訪之。師見堅輒笑。母張氏許出家。十四割愛冠祝髮。后四年。訪道方外。崇寧初。往嘉禾。依凈照于資聖。照舉良遂見麻谷因緣問曰。如何是良遂知處。師即洞明。照徙長蘆。命首眾。政和初。儀真守吏部季公釜。以城南資福邀師。屨滿戶外。蔣山佛鑒勤禪師渡江行化見之。茶退。師引巡寮。至千人街坊。鑒問。既是千人街坊。為甚麼只有一人。師曰。多虛不如少實。鑒曰。恁么那。師𧹞然。偶 朝廷以資福為神霄宮。因棄往蔣山。留西庵。陳請益。鑒曰。資福知是般事便休。曰。某實未穩。望和尚不外。鑒舉倩女離魂話反覆窮之。大豁疑礙。呈偈
【現代漢語翻譯】 現代漢語譯本：選佛場開啟，不迷惑于宗門心法，請老師直接指點。
老師說：『三月三日之時，千朵萬朵鮮花綻放。』
學僧說：『普天之下，大地之上，都承蒙佛恩加被之力，覺悟的園林中，仙界的奇花一夜之間盛開。』
老師說：『切記不要隨波逐流，追逐外境。』 金山智覺法慧禪師的法嗣 常州報恩寶月覺然禪師 越州嵊縣鄭氏之子。禪師上堂開示說：『學佛之人不做無意義的空談，必須尋求真正的妙悟。如果捨棄妙悟而沉迷於空談，那就如同追逐臭味一樣。』雖然如此，但很少遇到能聽懂真理的人，大多是像刻舟求劍一樣不知變通的人。紹興六年五月初一，禪師告誡他的弟子們說：『世俗的緣分容易沾染，修道的功業難以成就，你們要努力啊！』說完就去世了。 長蘆凈照崇信禪師的法嗣 東京慧林慈受懷深禪師 壽春六安人，姓夏。出生時，祥瑞的光芒照亮了整個屋子。文殊行堅禪師遠遠望見，以為是火災。詢問后才知道禪師剛剛出生。行堅禪師感嘆道：『這孩子不是凡人。』前去拜訪他。禪師見到行堅禪師就笑。他的母親張氏答應讓他出家。十四歲時，割捨親情，剃度出家。四年後，四處尋訪求道。崇寧初年，前往嘉禾，依止凈照禪師于資聖寺。凈照禪師舉良遂禪師拜見麻谷禪師的因緣來提問：『如何是良遂的知處？』禪師當下就明白了。凈照禪師遷往長蘆寺，命他擔任首座。政和初年，儀真太守吏部季公釜，邀請禪師到城南的資福寺，來拜訪的人擠滿了門外。蔣山佛鑒勤禪師過江弘法，看到了這種情況。用茶后，禪師帶領佛鑒禪師巡視寺院，走到千人街坊。佛鑒禪師問：『既然是千人街坊，為什麼只有一個人？』禪師說：『多而虛不如少而實。』佛鑒禪師說：『既然這樣。』禪師茫然不知所措。恰逢朝廷將資福寺改為神霄宮，於是禪師離開前往蔣山，留在西庵。陳述自己的疑問，請求開示。佛鑒禪師說：『資福寺知道這件事就停止了。』禪師說：『我確實還沒有穩固，希望和尚不要隱瞞。』佛鑒禪師舉倩女離魂的故事，反覆追問，徹底解開了禪師的疑惑。禪師呈上偈語。
【English Translation】 English version: The field for selecting Buddhas is open. Not being confused about the essence of the Zen school, I request the master to point directly.
The master said, 'On the third day of the third month, thousands upon thousands of flowers bloom.'
The student said, 'Under the whole sky and over the entire earth, we receive the grace and power of the Buddha. In the garden of enlightenment, the celestial flowers of the immortal realm bloom overnight.'
The master said, 'Be sure not to follow others and chase after external circumstances.' Successor of Zen Master Zhijue Fahui of Jinshan Zen Master Jueran of Bao'en Baoyue Temple in Changzhou A son of the Zheng family from Sheng County, Yue Prefecture. The Zen master, in an address, said, 'Students should not engage in empty talk but must seek genuine profound enlightenment. To abandon profound enlightenment and engage in empty talk is like chasing after a foul odor.' Even so, it is rare to encounter someone who understands the truth, and most are like those who carve a mark on a boat to find a lost sword. On the first day of the fifth month of the sixth year of Shaoxing, the Zen master admonished his disciples, saying, 'Worldly affinities are easily tainted, and the work of cultivating the Way is difficult to accomplish. You must strive!' After speaking, he passed away. Successor of Zen Master Jingzhao Chongxin of Changlu Zen Master Cishou Huaixin of Huilin Temple in Tokyo A native of Shouzhou, Liu'an, with the surname Xia. At birth, auspicious light illuminated the house. Zen Master Wenshu Xingjian saw it from afar and suspected it was a fire. Upon inquiring, he learned that the Zen master had just been born. Xingjian sighed, 'This child is no ordinary person.' He went to visit him. The Zen master smiled upon seeing Xingjian. His mother, Zhang, agreed to let him leave home. At the age of fourteen, he renounced family ties and had his head shaved. Four years later, he sought the Way everywhere. In the early years of Chongning, he went to Jiahe and relied on Zen Master Jingzhao at Zisheng Temple. Jingzhao raised the story of Liang Sui's meeting with Magu, asking, 'What is the place where Liang Sui knows?' The Zen master immediately understood. Jingzhao moved to Changlu Temple and appointed him as the head seat. In the early years of Zhenghe, Ji Gongfu, the prefect of Yizhen, invited the Zen master to Zifu Temple south of the city, and those who came to visit filled the doorway. Zen Master Fojian Qin of Jiangshan crossed the river to propagate the Dharma and saw this situation. After tea, the Zen master led Fojian on a tour of the temple, arriving at the Thousand-Person Street. Fojian asked, 'Since it is the Thousand-Person Street, why is there only one person?' The Zen master said, 'It is better to be few and real than many and empty.' Fojian said, 'If that's the case...' The Zen master was at a loss. Coincidentally, the court changed Zifu Temple into a Shenxiao Palace, so the Zen master left and went to Jiangshan, staying at the West Hermitage. He presented his questions and requested instruction. Fojian said, 'Zifu Temple knew about this matter and stopped.' The Zen master said, 'I am indeed not yet stable, and I hope the master will not conceal anything.' Fojian raised the story of the 'Wandering Soul of the Beautiful Maiden,' repeatedly questioning him, completely resolving the Zen master's doubts. The Zen master presented a verse.
曰。只是舊時行李處。等閑舉著便肴訛。夜來一陣狂風起。吹落桃華知幾多。鑒拊幾曰。這底豈不是活祖師意。未幾。被 旨居焦山。閱四稔。 詔住慧林。靖康改元。丐歸不聽。秋再辭。乃 允。徑之天臺石橋。尋徙靈巖。久之。 來補蔣山。未數月。退居洞庭之包山。復應王氏請。為圓覺第一祖。 上堂曰。不是境。亦非心。喚作佛時也陸沉。箇中本自無階級。切忌無階級處尋。總不尋。過猶深。打破雲門飯袋子。方知赤土是黃金。 上堂。古者道。忍。忍。三世如來從此盡。饒。饒。萬禍千殃從此消。默。默。無上菩提從此得。師曰。會得此三種語了。好個不快活漢。山僧只是得人一牛。還人一馬。潑水相唾。插觜廝罵。卓拄杖曰。平出。平出。 上堂。云自何山起。風從甚澗生。好個入頭處。官路少人行。 上堂。昔有人獲一塊鐵。鑄作一座方響。人聞之。便生逸樂之情。謂之樂器。后將方響打作一口磬。人聞之。便生善。此後。因人從軍。卻將磬鑄成一口劍。人見之。便生驚怖。更后時。又將劍鑄成一尊佛。人見之。便生歸向。諸仁者。大都只是一塊鐵。因甚麼起得許多驚喜善惡之念。試思之。 僧問。甚麼人不被無常吞。曰。只恐他無下口處。云。恁么則一念通玄箭。三尸鬼失奸也。曰。汝有一念。定被
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『只是舊時行李處，等閑舉著便肴訛。夜來一陣狂風起，吹落桃花知幾多。』 鑒禪師拍著桌子說：『這難道不是活祖師的意旨嗎？』 不久，奉皇上的旨意居住在焦山。過了四年，皇上下詔住持慧林寺。靖康元年改年號，禪師請求告老還鄉，沒有被允許。秋天再次辭官，才被皇上批準。於是直接前往天臺石橋，不久遷到靈巖寺。過了很久，皇上又來請他補蔣山寺的住持。不到幾個月，禪師退居洞庭湖的包山。又應王氏的邀請，成為圓覺宗第一代祖師。 禪師上堂說法：『不是境，亦非心，喚作佛時也陸沉。箇中本自無階級，切忌無階級處尋。總不尋，過猶深。打破雲門飯袋子，方知赤土是黃金。』 禪師上堂說法：『古人說，忍，忍，三世如來從此盡。饒，饒，萬禍千殃從此消。默，默，無上菩提從此得。』 禪師說：『領會了這三種話，真是個不快活的人。山僧我只是得人一牛，還人一馬。潑水相唾，插嘴廝罵。』 禪師拄著拄杖說：『平出，平出。』 禪師上堂說法：『云從哪個山升起？風從哪個山澗產生？真是個入門的好地方，可惜官道上很少有人行走。』 禪師上堂說法：『過去有人得到一塊鐵，鑄造成一座方響（古代樂器）。人們聽到后，便產生安逸快樂的心情，稱它為樂器。後來將方響打造成一口磬（古代打擊樂器）。人們聽到后，便產生善念。此後，因為有人從軍，便將磬鑄成一口劍。人們見到后，便產生驚恐。再後來，又將劍鑄成一尊佛像。人們見到后，便產生歸依之心。各位仁者，大都只是一塊鐵，為什麼會產生這麼多驚喜善惡的念頭？試著思考一下。』 僧人問道：『什麼人不會被無常（death）吞噬？』 禪師說：『只怕他沒有下口的地方。』 僧人說：『這樣說來，就是一念通玄箭，三尸鬼（three karmic agents）也失了奸計。』 禪師說：『你有一念，必定被吞噬。』
【English Translation】 English version: A monk asked: 'It's just the old luggage place, casually lifting it up leads to mistakes. Last night a gust of wind arose, how many peach blossoms were blown down?' Chan Master Jian patted the table and said: 'Isn't this the intention of a living patriarch?' Soon after, he was ordered by the Emperor to reside at Jiao Mountain. After four years, the Emperor issued an edict for him to reside at Huilin Temple. In the first year of Jingkang, the reign title was changed, and the Chan Master requested to retire, but it was not allowed. He resigned again in the autumn, and was finally approved by the Emperor. Thereupon, he went directly to the Stone Bridge of Tiantai, and soon moved to Lingyan Temple. After a long time, the Emperor came again to invite him to fill the position of abbot of Jiangshan Temple. In less than a few months, the Chan Master retired to Baoshan in Dongting Lake. He also responded to the invitation of the Wang family to become the first patriarch of the Yuanjue School. The Chan Master ascended the hall and said: 'It is neither environment nor mind; calling it Buddha is also sinking. There are inherently no levels within it; be sure not to seek where there are no levels. Not seeking at all is still too much. Break the rice bag of Yunmen, and then you will know that red earth is gold.' The Chan Master ascended the hall and said: 'The ancients said, 'Endure, endure, the Tathagatas of the three worlds end here.' 'Forgive, forgive, myriad misfortunes and calamities are eliminated here.' 'Silence, silence, unsurpassed Bodhi is attained here.' The Chan Master said: 'Understanding these three phrases makes one an unhappy person. This mountain monk only gets an ox from others and returns a horse. Splashing water and spitting, interrupting and scolding.' The Chan Master struck his staff and said: 'Out evenly, out evenly.' The Chan Master ascended the hall and said: 'From which mountain do the clouds rise? From which ravine does the wind originate? It is truly a good place to enter, but few people travel on the official road.' The Chan Master ascended the hall and said: 'In the past, someone obtained a piece of iron and cast it into a fangxiang (ancient musical instrument). People heard it and developed a feeling of ease and joy, calling it a musical instrument. Later, the fangxiang was beaten into a qing (ancient percussion instrument). People heard it and developed good thoughts. Later, because someone joined the army, the qing was cast into a sword. People saw it and developed fear. Later still, the sword was cast into a Buddha statue. People saw it and developed a sense of devotion. All of you, benevolent ones, it is all just a piece of iron, why do so many thoughts of surprise, joy, good, and evil arise? Try to think about it.' A monk asked: 'What kind of person is not swallowed by impermanence (無常)?' The Chan Master said: 'I'm just afraid it has no place to bite.' The monk said: 'In that case, with a single thought penetrating the profound, the three karmic agents (三尸鬼) also lose their cunning.' The Chan Master said: 'If you have a single thought, you will surely be swallowed.'
他吞了。云。無一念時如何。曰。捉著阇梨。 問。知有道不得時如何。曰。啞子吃蜜。云。道得不知有時如何。曰。鸚鵡喚人。僧禮拜。師叱曰。這傳語漢。 問。如何是佛。曰。面黃不是真金貼。云。如何是佛向上事。曰。一箭一蓮華。僧作禮。師彈指三下。紹興二年四月望。為眾小參。僧問末後句。師良久曰。后五日看。至二十日。果示微疾。竟爾告終。壽五十六。臘三十六。火浴戒體。光分五色。獲設利者無數。竹石草木。煙所及處。纍纍如綴珠。穴土為坑。隨钁亦有之。分靈骨塔于包山之顯慶．思溪之圓覺。
平江府光孝證悟如瑰禪師
建寧魏氏子。 開堂日。僧問。如何是蘇臺境。曰。山橫師子秀。水接太湖清。云。如何是境中人。曰。衣冠皇宋后。禮樂大周前。師凡見僧。必問曰。近日如何。僧擬對。即拊其背曰。不可思議。及將示寂。眾集。復曰。不可思議。乃合掌而終。
紹興府天衣如哲禪師
族裡未詳。自退席。寓平江之萬壽。飲啖無擇。人多侮之。有以瑞巖喚主人公語問者。師答以偈曰。瑞巖長喚主人公。突出須彌最上峰。大地掀翻無覓處。笙歌一曲𦘕樓中。一日。曰。吾行矣。令拂拭所乘筍輿。乃書偈告眾曰。道在用處。用在死處。時人只管貪歡樂。不肯學無為。
{ "translations": [ "現代漢語譯本：", "他說：『他吞了。云。無一念時如何？』（他：指提問的僧人；云：指說話）", "師父說：『捉著阇梨。』（阇梨（Āchélí）：梵語，意為導師、規範師，這裡指抓住提問者。）", "僧人問：『知有道不得時如何？』（知有：知道有這麼個東西；道不得：說不出來）", "師父說：『啞子吃蜜。』", "僧人說：『道得不知有時如何？』（道得：說得出來；不知有：不知道有這麼個東西）", "師父說：『鸚鵡喚人。』", "僧人禮拜。", "師父呵斥道：『這傳語漢。』（傳語漢：指只會學舌的鸚鵡，這裡指僧人只會模仿。）", "僧人問：『如何是佛？』（佛（Buddha）：佛教的創始人，覺悟者。）", "師父說：『面黃不是真金貼。』", "僧人問：『如何是佛向上事？』（佛向上事：超越佛的境界。）", "師父說：『一箭一蓮華。』（蓮華（Lianhua）：蓮花，佛教中象徵純潔和覺悟。）", "僧人作禮。", "師父彈指三下。", "紹興二年四月十五日，為眾小參。", "僧人問末後句。", "師父良久說：『后五日看。』", "至二十日，果然示微疾，最終告終。壽五十六歲，僧臘三十六年。火浴戒體，光分五色，獲得舍利者無數。竹石草木，煙所及處，纍纍如綴珠。穴土為坑，隨钁亦有之。分靈骨塔于包山之顯慶、思溪之圓覺。", "", "平江府光孝證悟如瑰禪師", "", "建寧魏氏子。", "開堂日，僧人問：『如何是蘇臺境？』（蘇臺：蘇州的別稱；境：境界）", "師父說：『山橫師子秀，水接太湖清。』", "僧人問：『如何是境中人？』", "師父說：『衣冠皇宋后，禮樂大周前。』", "師父凡是見到僧人，必定問：『近日如何？』", "僧人想要回答，師父就拍他的背說：『不可思議。』", "等到將要示寂，眾人聚集，師父又說：『不可思議。』於是合掌而終。", "", "紹興府天衣如哲禪師", "", "族裡未詳。自從退席后，居住在平江的萬壽寺，飲食沒有選擇，人們大多侮辱他。有人用瑞巖喚主人公的話問他，師父用偈語回答說：", "『瑞巖長喚主人公，突出須彌最上峰。（須彌（Xūmí）：佛教中的須彌山，世界的中心。）", "大地掀翻無覓處，笙歌一曲𦘕樓中。』", "一日，師父說：『吾行矣。』（吾行矣：我要走了，指去世。）", "命令拂拭所乘筍輿，於是書寫偈語告訴眾人說：", "『道在用處，用在死處。", "時人只管貪歡樂，不肯學無為。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "He swallowed. Cloud. What about when there is not a single thought?", "The master said: 'Seize the Āchélí (Āchélí: Sanskrit for teacher, here referring to grabbing the questioner).'", "The monk asked: 'What about when one knows there is something but cannot express it?'", "The master said: 'A mute eating honey.'", "The monk said: 'What about when one can express it but does not know there is something?'", "The master said: 'A parrot calling people.'", "The monk bowed.", "The master scolded: 'This messenger!' (Referring to the monk as merely repeating words like a parrot).", "The monk asked: 'What is Buddha?' (Buddha: The founder of Buddhism, an enlightened being).", "The master said: 'A yellow face is not a true gold sticker.'", "The monk asked: 'What is beyond Buddha?' (Beyond Buddha: A state transcending even Buddhahood).", "The master said: 'One arrow, one lotus.' (Lotus: A symbol of purity and enlightenment in Buddhism).", "The monk bowed.", "The master snapped his fingers three times.", "On the fifteenth day of the fourth month in the second year of Shaoxing, he gave a small lecture to the assembly.", "A monk asked about the final phrase.", "The master said after a long pause: 'Look in five days.'", "On the twentieth day, he indeed showed slight illness and eventually passed away. He was fifty-six years old, with thirty-six years as a monk. His body was cremated, and the light split into five colors, yielding countless Śarīra (Śarīra: Relic). Bamboo, stones, and grass, wherever the smoke reached, were densely covered like strung beads. Digging pits in the earth, even with a hoe, yielded them. His spiritual bones were divided and enshrined in pagodas at Xianqing Temple in Baoshan and Yuanjue Temple in Sixi.", "", "Zen Master Rugui of Guangxiao Temple in Pingjiang Prefecture", "", "A son of the Wei family of Jianning.", "On the day of his inaugural lecture, a monk asked: 'What is the realm of Sutai?' (Sutai: Another name for Suzhou; realm: state of being).", "The master said: 'Mountains lie horizontally, the Lion Peak is beautiful; water connects to the clarity of Tai Lake.'", "The monk asked: 'What are the people within the realm?'", "The master said: 'Wearing the attire of the later Song Dynasty, with the rites and music preceding the Great Zhou.'", "Whenever the master saw a monk, he would always ask: 'How have you been recently?'", "As the monk was about to answer, the master would pat his back and say: 'Inconceivable.'", "When he was about to pass away, the assembly gathered, and the master again said: 'Inconceivable.' Then he joined his palms and passed away.", "", "Zen Master Ruzhe of Tianyi Temple in Shaoxing Prefecture", "", "His clan is unknown. After retiring, he resided at Wanshou Temple in Pingjiang, eating without discrimination, and people often insulted him. Someone asked him using the words of Ruiyan calling out to the master of himself, and the master replied with a verse:", "'Ruiyan constantly calls out to the master of himself, protruding from the highest peak of Mount Sumeru (Sumeru: The central mountain of the world in Buddhism).", "The earth is overturned, and there is nowhere to be found, amidst the songs and dances in the painted tower.'", "One day, the master said: 'I am going.' (I am going: I am about to die).", "He ordered the bamboo sedan chair he rode in to be cleaned, and then wrote a verse to tell the assembly:", "'The Way is in its use, and its use is in death.", "People of the time only care about greedily enjoying pleasure, and are unwilling to learn non-action.'" ] }
敘平昔參問。勉眾進修已。忽豎起拳曰。諸人且道這個落在甚麼處。眾無對。師揮案一下。曰。一齊分付與秋風。遂入輿中端坐而逝。實紹興庚辰八月二十三日也。火葬日。闔郡捧香薪。送者擁道。師蛻身搖動。咸謂其復生。
婺州智者法銓禪師
上堂曰。要扣玄關。須是有節操。極慷慨。斬得釘。截得鐵。硬剝剝地漢始得。若是隈刀避箭碌碌之徒。看即有分。以拂子擊禪床。下座。
臨安府徑山妙空智訥禪師
僧問。牛頭未見四祖時是何。曰。坐久成勞。云。見后如何。曰。不妨我東行西行。
保寧覺印子英禪師法嗣
臨安府鹽官廣福惟尚禪師
自幼南詢至泗州。依覺印于普照。一日。請方丈。問云。南泉斬貓兒。意旨如何。曰。須是南泉始得。印即以前語詰之。師不能對。至僧堂。忽大悟。曰。古人道。從今日去。更不疑天下老和尚舌頭。信有之矣。述偈呈印曰。須是南泉第一機。不知不覺驀頭錐。覿面若無青白眼。還如𪂶𪂶守空池。舉未絕。印豎拳曰。正當恁么時作么生。師掀倒禪床。印遂喝。師曰。賊過後張弓。便出。住廣福日。室中問僧。提起來作么會。又曰。且道是個甚麼。要人提起(余語未見)。
慶元府雪竇法寧禪師
衢之西安人。族社氏
【現代漢語翻譯】 現代漢語譯本： 敘述以往參禪問道的情形，勉勵大家精進修行完畢，忽然豎起拳頭說：『各位，請說這個落在什麼地方？』大家沒有回答。禪師用手拍了一下桌子，說：『一齊交付給秋風。』於是坐入轎中端坐而逝。時間是紹興庚辰年八月二十三日。火葬那天，全郡的人都拿著香和柴，送葬的人擠滿了道路。禪師的遺體搖動，大家都認為他要復活。 婺州智者法銓禪師 上堂說法時說：『要叩開玄關（xuan guan，佛教用語，指修行的關鍵），必須要有節操，極其慷慨，能斬釘截鐵，做一個硬錚錚的漢子才行。如果是那種畏首畏尾、躲避箭矢的平庸之輩，看看熱鬧還可以。』用拂塵擊打禪床，然後下座。 臨安府徑山妙空智訥禪師 有僧人問：『牛頭（Niu Tou，指牛頭山法融禪師）未見四祖（Si Zu，指禪宗四祖道信）時是什麼樣子？』禪師回答：『坐久了會疲勞。』僧人又問：『見四祖之後呢？』禪師回答：『不妨礙我東行西行。』 保寧覺印子英禪師法嗣 臨安府鹽官廣福惟尚禪師 從小就開始四處參學，到了泗州，依止覺印禪師在普照寺。有一天，請求進入方丈室，問道：『南泉（Nan Quan，指南泉普愿禪師）斬貓兒，意旨如何？』禪師回答：『必須是南泉才能這樣做。』覺印禪師就用之前的話來詰問他，惟尚禪師不能回答。到了僧堂，忽然大悟，說：『古人說，從今天起，不再懷疑天下老和尚的舌頭了，真是這樣啊。』於是寫了一首偈呈給覺印禪師：『必須是南泉的第一機，不知不覺迎頭一錐。如果對面沒有青白眼（qing bai yan，指能識別人真偽的眼力），還不如𪂶𪂶守空池。』話音未落，覺印禪師豎起拳頭說：『正在這個時候該怎麼做？』惟尚禪師掀翻了禪床。覺印禪師於是大喝一聲。惟尚禪師說：『賊走之後才張弓。』於是離開了。住在廣福寺的時候，在方丈室中問僧人：『提起來作么會？』又說：『且道是個什麼？要人提起』（其餘的話沒有見到）。 慶元府雪竇法寧禪師 是衢州西安人，姓社。
【English Translation】 English version: Recounting past inquiries and encouraging everyone to diligently cultivate, he suddenly raised his fist and said, 'Everyone, tell me, where does this fall?' No one answered. The master struck the table once and said, 'All together, entrust it to the autumn wind.' Then he sat in the sedan chair, sat upright, and passed away. It was the twenty-third day of the eighth month of the Gengchen year of Shaoxing. On the day of cremation, the whole prefecture held incense and firewood, and those who sent him off crowded the road. The master's body shook, and everyone thought he was about to be reborn. Zen Master Fa Quan of Zhizhe Temple in Wuzhou In his Dharma talk, he said, 'To knock on the mysterious gate (xuan guan, a Buddhist term referring to the key to cultivation), one must have integrity, be extremely generous, be able to cut nails and iron, and be a truly tough person. If you are the kind of mediocre person who is afraid of everything, then watching is all you can do.' He struck the Zen bed with his whisk and descended from the seat. Zen Master Miao Kong Zhi Ne of Jingshan Temple in Lin'an Prefecture A monk asked, 'What was Niu Tou (Niu Tou, referring to Dharma Master Farong of Niutou Mountain) like before he saw the Fourth Patriarch (Si Zu, referring to the Fourth Zen Patriarch Daoxin)?' The master replied, 'Sitting for too long becomes tiring.' The monk asked again, 'What about after seeing the Fourth Patriarch?' The master replied, 'It doesn't hinder me from going east and going west.' Lineage of Zen Master Jue Yin Zi Ying of Baoning Zen Master Wei Shang of Guangfu Temple in Yanguan, Lin'an Prefecture From a young age, he traveled around seeking instruction, and arrived at Sizhou, where he relied on Zen Master Jue Yin at Puzhao Temple. One day, he requested to enter the abbot's room and asked, 'What is the meaning of Nan Quan (Nan Quan, referring to Zen Master Nanquan Puyuan) cutting the cat?' The master replied, 'Only Nan Quan can do that.' Zen Master Jue Yin then questioned him with his previous words, and Zen Master Wei Shang could not answer. When he reached the monks' hall, he suddenly had a great enlightenment and said, 'The ancients said, from today onwards, I will no longer doubt the tongues of the old monks in the world, it is indeed so.' So he wrote a verse and presented it to Zen Master Jue Yin: 'It must be Nan Quan's first opportunity, unknowingly a sudden awl to the head. If there are no discerning eyes (qing bai yan, referring to the ability to recognize truth from falsehood) facing you, it is like a heron guarding an empty pond.' Before he finished speaking, Zen Master Jue Yin raised his fist and said, 'What should be done at this very moment?' Zen Master Wei Shang overturned the Zen bed. Zen Master Jue Yin then shouted. Zen Master Wei Shang said, 'Drawing the bow after the thief has left.' Then he left. When he resided at Guangfu Temple, he asked the monks in the abbot's room, 'How do you understand picking it up?' He also said, 'Tell me, what is it? It needs someone to pick it up' (the rest of the words are not seen). Zen Master Fa Ning of Xuetou Temple in Qingyuan Prefecture He was from Xi'an, Quzhou, and his family name was She.
。父母禱金華聖者。一夕。夢梵僧入家。乃生。弱冠祝髮。志慕遊歷。因閱趙州語。默契心源。及見覺印。言其所得。印特稱之。后八坐道場。 上堂曰。百川異流。以海為極。森羅萬象。以空為極。四聖六凡。以佛為極。明眼衲僧。以拄杖子為極。且道拄杖子以何為極。有人道得。山僧兩手分付。儻或未然。不知閑倚禪床畔。留與兒孫指路頭。
甘露德颙禪師法嗣
楊州光孝亢禪師
僧問。如何是和尚家風。曰。七顛八倒。云。忽遇客來。如何祗待。曰。生鐵蒺䔧劈口𡎺。
法雲佛國惟白禪師法嗣
東京慧林月印惠海禪師(初住湯泉)
上堂曰。黃金地上。具眼者未肯安居。荊棘林中。本分底留伊不得。只如去此二途。作么生是衲僧行履處。良久。曰。舉頭煙靄里。依約見家山。 上堂。顧視大眾。拍禪床一下。曰。聊表不空。便下座。 僧問。師唱誰家曲。宗風嗣阿誰。曰。黃金地上玉樓臺。云。如何是祖師西來意。曰。三月洛陽人戴華。
楊州建隆原禪師
姑蘇洞庭人。族夏氏。初得法于甘露颙禪師。后機契于佛國。以步武高妙。侍國入 禁中升座。問答稱 旨。賜金襕伽梨。自京回蔣山。值佛鑒上堂。師出問。如何是蔣山境。鑒抗聲曰。你次第問我境中人
【現代漢語翻譯】 現代漢語譯本：父母祈禱金華聖者（指精通佛法的聖人）。一天晚上，夢見一位梵僧進入家中，於是就生下了他。成年後剃髮出家，立志遊歷四方。因為閱讀趙州禪師的語錄，默默地領悟了心源。等到拜見覺印禪師時，陳述自己所悟得的道理，覺印禪師特別稱讚他。後來主持八座道場。 上堂說法時說：『百川異流，最終都歸於大海。森羅萬象，最終都歸於空。四聖六凡，最終都歸於佛。明眼的衲僧（指僧人），以拄杖子為最終歸宿。』那麼，拄杖子又以什麼為最終歸宿呢？如果有人能說得出來，山僧我雙手奉上。如果說不出來，不如暫時靠在禪床邊，留給子孫後代指路吧。 甘露德颙禪師的法嗣 揚州光孝亢禪師 有僧人問：『什麼是和尚您的家風？』禪師說：『七顛八倒。』僧人問：『如果忽然有客人來，如何招待？』禪師說：『用生鐵蒺藜堵住他的嘴。』 法雲佛國惟白禪師的法嗣 東京慧林月印惠海禪師（最初住在湯泉） 上堂說法時說：『黃金地上，有眼力的人也不肯安居。荊棘林中，本分的人也留不住。』那麼，離開這兩條路，該如何是衲僧的行履之處呢？』良久，說：『舉頭煙靄里，依稀可見家山。』上堂。顧視大眾，拍了一下禪床，說：『略表不空。』便下座。有僧人問：『您唱的是誰家的曲子？宗風傳承自誰？』禪師說：『黃金地上玉樓臺。』僧人問：『什麼是祖師西來意（指禪宗的宗旨）？』禪師說：『三月洛陽人戴華。』 揚州建隆原禪師 是姑蘇洞庭人，姓夏。最初在甘露颙禪師處得法，後來與佛國惟白禪師的機緣相合。因為步履高妙，跟隨佛國惟白禪師進入禁中升座說法，問答符合皇帝的心意，被賜予金襕伽梨（指高級僧袍）。從京城回到蔣山，正趕上佛鑒禪師上堂說法，原禪師出來問道：『什麼是蔣山的境界？』佛鑒禪師提高聲音說：『你依次問我境中人。』
【English Translation】 English version: Parents prayed to the Sage of Jinhua (referring to a sage proficient in Buddhist teachings). One night, they dreamed of a Brahman monk entering their home, and then he was born. After reaching adulthood, he shaved his head and became a monk, aspiring to travel far and wide. Because he read the sayings of Zen Master Zhaozhou, he silently understood the source of his mind. When he met Zen Master Jueyin, he stated the principles he had realized, and Zen Master Jueyin especially praised him. Later, he presided over eight monasteries. When ascending the hall to preach, he said: 'A hundred rivers flow differently, but they all end in the sea. The myriad phenomena of the universe all end in emptiness. The Four Sages and Six Realms all end in the Buddha. The clear-eyed monks take the staff as their ultimate destination.' Then, what does the staff take as its ultimate destination? If someone can say it, this mountain monk will offer it with both hands. If you can't say it, it's better to lean against the Zen bed for now and leave it to future generations to point the way. Successor of Zen Master Ganlu Deyong Zen Master Kang of Guangxiao Monastery in Yangzhou A monk asked: 'What is the style of your monastery, Master?' The Zen master said: 'Upside down and chaotic.' The monk asked: 'If a guest suddenly arrives, how will you treat him?' The Zen master said: 'Use iron caltrops to block his mouth.' Successor of Zen Master Weibai of Foguo Monastery in Fayun Zen Master Huihai Yueyin of Huilin Monastery in Tokyo (initially resided in Tangquan) When ascending the hall to preach, he said: 'On the golden ground, those with eyes are unwilling to settle. In the thorny forest, those who are true to their nature cannot stay.' Then, leaving these two paths, where should the monks walk? After a long silence, he said: 'Raising my head in the misty clouds, I can vaguely see my home mountain.' Ascending the hall, he looked at the crowd and clapped the Zen bed once, saying: 'Slightly expressing non-emptiness.' Then he descended from the seat. A monk asked: 'Whose tune are you singing? Who is the successor of the sect's style?' The Zen master said: 'Jade towers on golden ground.' The monk asked: 'What is the meaning of the Patriarch's coming from the West (referring to the purpose of Zen Buddhism)?' The Zen master said: 'In the third month, the people of Luoyang wear flowers.' Zen Master Yuan of Jianlong Monastery in Yangzhou He was a native of Dongting in Gusu, with the surname Xia. He initially obtained the Dharma from Zen Master Ganlu Yong, and later his opportunity aligned with Zen Master Weibai of Foguo Monastery. Because of his high and profound steps, he followed Zen Master Weibai of Foguo Monastery into the forbidden palace to ascend the seat and preach. His questions and answers conformed to the emperor's mind, and he was granted a golden kasaya (referring to a high-ranking monk's robe). Returning to Jiangshan from the capital, he happened to be present when Zen Master Fojian ascended the hall to preach. Zen Master Yuan came out and asked: 'What is the realm of Jiangshan?' Zen Master Fojian raised his voice and said: 'You ask me about the people in the realm in order.'
耶。師便禮拜歸眾。鑒大喜。端明蔡公襄請開法建隆。后住洞庭翠峰。 上堂。拈拄杖曰。買帽相頭。依模𦘕樣。從他野老自顰眉。志公不是閑和尚。卓拄杖。下座。 上堂。舉。僧問鏡清。明教新年。佛法有無。師曰。新年景物漸舒蘇。佛法徒勞論有無。得失是非都喪卻。波斯鼻孔自來粗。 僧問。大覺世尊昔于波羅奈國轉四諦法輪。建隆今日開堂。未審轉那個法輪。曰。千江同一月。萬戶盡逢春。云。法輪轉處。達者皆知。旃檀爇時。香風匝地。曰。寒山拊掌。拾得呵呵。
開先心印智珣禪師法嗣
廬山開先宗禪師
上堂曰。一不做。二不休。捩轉鼻孔。捺下雲頭。禾山解打鹽官鼓。僧繇不寫戴嵩牛。廬陵米。投子油。雪峰依舊輥雙毬。夜來風送衡陽信。寒雁一聲霜月幽。
元豐惠圓清滿禪師法嗣
福州雪峰圓覺宗演禪師
恩州人也。 上堂曰。道個直下便會。早是枝生節外。更若舉古明今。笑殺德山臨濟。驀拈拄杖。召眾曰。且道德山臨濟有甚麼長處。卓一卓。喝一喝。曰。曾經大海休夸水。除卻須彌不是山。 上堂。遣迷求悟。不知迷是悟之鉗錘。愛聖憎凡。不知凡是聖之爐鞴。只如聖凡雙泯。迷悟俱忘一句作么生道。半夜彩霞籠玉像。天明峰頂五云遮。 僧問。不慕
諸聖。不重己靈時如何。曰。款出囚口。云。便恁么會去時如何。曰。換手推胸。 問。如何是大善知識心。曰。十字街頭片瓦子。 辭眾日。僧問。如何是臨岐一句。曰。有馬騎馬。無馬步行。云。途中事作么生。曰。賤避貴。
雪竇道榮禪師法嗣
福州雪峰大智禪師
僧問。如何是祖師西來意。師銜拂柄示之。僧云。此是香嚴底。和尚又作么生。師便喝。僧大笑。師叱曰。這野狐精。
夾山自齡禪師法嗣
潭州石霜法聰禪師
僧問。如何是君王劍。曰。四塞輸降款。梯山入貢來。云。如何是諸侯劍。曰。瞻之仰之。云。如何是百官劍。曰。四海煙塵凈。六合一家昌。云。如何是和尚劍。曰。理長即就。
育王真戒曇振禪師法嗣
慶元府岳林真禪師
上堂曰。古人道。初秋夏末。合有責情三十棒。岳林則不然。靈山會上。世尊拈華。迦葉微笑。正當恁么時。好與三十棒。何故。如此太平時節。強起干戈。教人吹大法螺。擊大法鼓。舉步則金蓮𨇾蹀。端居則寶座巍峨。梵王引之於前。香華繚繞。帝釋隨之於后。龍象駢羅。致令後代兒孫遞相仿敩。三三兩兩。皆言出格風標。劫劫波波。未肯歸家穩坐。鼓唇搖舌。宛如鐘磬笙竿。奮臂點胸。何啻稻麻竹葦。更逞
【現代漢語翻譯】 現代漢語譯本 諸聖：不執著于自身靈性的時候，會怎麼樣？ 答：就像罪犯從牢獄中被釋放出來。 問：如果這樣理解，又會怎麼樣呢？ 答：就像換手推胸一樣自然。 問：什麼是大善知識的心？ 答：就像十字路口的一片瓦片一樣普通。 臨別時，僧人問：什麼是臨別贈言？ 答：有馬就騎馬，沒馬就步行。 問：路途中的事情該怎麼辦？ 答：弱者避開強者。
雪竇道榮禪師的法嗣
福州雪峰大智禪師
僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？ 禪師拿起拂塵示意。 僧人說：這是香嚴（Xiangyan）的風格，和尚您又是怎麼樣的呢？ 禪師便喝斥。 僧人大笑。 禪師斥責道：你這野狐精。
夾山自齡禪師的法嗣
潭州石霜法聰禪師
僧人問：什麼是君王劍？ 答：四方邊塞都輸誠投降，翻山越嶺來進貢。 問：什麼是諸侯劍？ 答：人們瞻仰敬畏它。 問：什麼是百官劍？ 答：四海沒有戰亂，天下太平。 問：什麼是和尚劍？ 答：有理就聽從。
育王真戒曇振禪師的法嗣
慶元府岳林真禪師
上堂開示說：古人說，初秋夏末，應該責罰三十棒。岳林（Yuelin）卻不這樣認為。在靈山會上（Vulture Peak Assembly），世尊（Shakyamuni Buddha）拈花示眾，迦葉（Mahakasyapa）微笑領會，正當這個時候，就該打三十棒。為什麼呢？在如此太平的時期，偏要挑起爭端，教人吹大法螺，擊大法鼓，舉步就蓮花涌現，端坐就寶座巍峨，梵天（Brahma）在前面引導，香花繚繞，帝釋（Indra）在後面跟隨，龍象成群。導致後代的子孫互相效仿，三三兩兩，都說自己是出格的風範，生生世世，都不肯回家安穩地坐著。鼓動嘴唇，搖動舌頭，宛如鐘磬笙竿，揮舞手臂，拍打胸膛，簡直就像稻麻竹葦一樣。還逞
【English Translation】 English version Sages: What happens when one is not attached to one's own spirit? Answer: It's like a prisoner being released from jail. Question: What if one understands it that way? Answer: It's as natural as switching hands to push the chest. Question: What is the mind of a great virtuous teacher? Answer: It's as ordinary as a piece of tile at a crossroads. On the day of farewell, a monk asked: What is a parting word? Answer: If you have a horse, ride it; if you don't, walk. Question: What about the events on the road? Answer: The weak avoid the strong.
Successor of Zen Master Xuedou Daorong
Zen Master Xuefeng Dazhi of Fuzhou
A monk asked: What is the meaning of Bodhidharma's intention in coming from the West? The Master held up his whisk to show it. The monk said: This is Xiangyan's style. What about you, Master? The Master then shouted. The monk laughed loudly. The Master scolded: You wild fox spirit!
Successor of Zen Master Jiashan Ziling
Zen Master Shishuang Facong of Tanzhou
A monk asked: What is the sword of the king? Answer: All the borders surrender and offer tribute, climbing mountains to come and pay homage. Question: What is the sword of the feudal lords? Answer: People look up to it with reverence. Question: What is the sword of the hundred officials? Answer: The four seas are free of war, and the world is peaceful and unified. Question: What is the sword of the monk? Answer: Follow what is reasonable.
Successor of Zen Master Yuwang Zhenjie Tanzhen
Zen Master Yuelin Zhen of Qingyuan Prefecture
Ascending the Dharma hall, he said: The ancients said that in early autumn and late summer, one should be punished with thirty blows of the stick. Yuelin doesn't think so. At the Vulture Peak Assembly, when Shakyamuni Buddha held up a flower and Mahakasyapa smiled, at that very moment, one should be given thirty blows of the stick. Why? In such a peaceful time, why stir up trouble, teaching people to blow the great conch shell and beat the great Dharma drum, with every step, golden lotuses spring forth, and in stillness, the jeweled throne is majestic, with Brahma leading in front, surrounded by incense and flowers, and Indra following behind, with dragons and elephants lined up in rows. This leads later generations to imitate each other, in twos and threes, all claiming to have extraordinary style, kalpa after kalpa, unwilling to return home and sit peacefully. Moving their lips and wagging their tongues, like bells, chimes, panpipes, and reeds, waving their arms and patting their chests, like rice, hemp, bamboo, and reeds. Still showing off
遊山玩水。撥草瞻風。人前說得石點頭。天上飛來華撲地。也好與三十棒。且道坐夏賞勞。如何酬獎。良久。曰。萬寶功成何厚薄。千鈞價重自低昂。
招提廣燈惟湛禪師法嗣
嘉興府華亭觀音禪師(遺其名)
僧問。如何是佛。曰。半夜烏龜火里行。云。意作么生。曰。虛空無背面。僧禮拜。師便打。
青原第十三世(洞山九世)
丹霞子淳禪師法嗣
真州長蘆真歇清了禪師
左綿安昌人。族雍氏。襁褓入寺見佛。喜動眉睫。咸異之。年十一。依聖果清俊。歷七稔。試法華得度。往成都大慈習經論。領大意。出蜀至沔漢。扣丹霞。入室次。霞問。如何是空劫時自己。師擬對。霞曰。你鬧在。且去。一日。登缽盂峰。豁契悟。徑歸見霞。方侍立次。霞掌曰。將謂你知有。師欣然拜之。翌日。霞上堂曰。日照孤峰翠。月臨溪水塞。祖師玄妙訣。莫向寸心安。便下座。師直前云。今日昇座更瞞某不得也。霞曰。你試舉我今日昇座看。師良久。霞曰。將謂你瞥地。師便出。后游五臺。之京師。浮汴抵長蘆。謁祖照禪師。一語契投。命為侍者。逾年分座。宣和三年。照稱疾退院。四年秋。經制陳公璋請師繼席。衲子憧憧。堂盈千七百眾。建炎末。自儀真游四明之補怛洛迦山。又之
【現代漢語翻譯】 現代漢語譯本： 遊山玩水，撥開草叢觀察風向。在人前說得天花亂墜，也能讓石頭點頭。天上飛來的東西華麗地落在地上。這樣的人也應該打他三十棒。且說坐禪一夏，賞賜勞苦，應該如何酬謝獎賞呢？（停頓良久）說：萬物的功成，哪裡有什麼厚薄之分？千鈞重的東西，自然會因為自身的價值而顯得低調。
招提廣燈惟湛禪師的法嗣
嘉興府華亭觀音禪師（遺失了他的名字）
有僧人問：『什麼是佛？』禪師說：『半夜烏龜在火里行走。』僧人問：『這是什麼意思？』禪師說：『虛空沒有正面和背面。』僧人禮拜。禪師就打了他。
青原第十三世（洞山九世）
丹霞子淳禪師的法嗣
真州長蘆真歇清了禪師
左綿安昌人，姓雍。還在襁褓中時，進入寺廟見到佛像，就高興得眉開眼笑。大家都覺得他很特別。十一歲時，跟隨聖果清俊。過了七年，通過了《法華經》的考試而出家。前往成都大慈寺學習經論，領悟了其中的大意。離開四川到達沔漢，拜訪丹霞禪師。進入禪房后，丹霞禪師問：『什麼是空劫時的自己？』禪師想要回答，丹霞禪師說：『你太吵鬧了，先出去吧。』一天，登上缽盂峰，豁然開悟。直接回去見丹霞禪師。正侍立在旁邊時，丹霞禪師打了他一巴掌說：『還以為你知道了什麼。』禪師高興地拜謝。第二天，丹霞禪師上堂說法：『陽光照耀著孤峰，顯得翠綠；月光照臨溪水，顯得閉塞。祖師的玄妙訣竅，不要在寸心裡安放。』說完就走下座位。禪師直接上前說：『今天您升座說法，再也瞞不過我了。』丹霞禪師說：『你試著說說我今天升座說了些什麼？』禪師沉默良久。丹霞禪師說：『還以為你一下子就明白了。』禪師就走了出去。後來遊歷五臺山，到達京師。乘船沿著汴河到達長蘆，拜見祖照禪師。一句話就彼此契合，被任命為侍者。過了一年，分座說法。宣和三年，經制陳公璋請求禪師接任住持。僧人蜂擁而至，大堂里容納了一千七百多人。建炎末年，從儀真遊歷四明的補怛洛迦山，又前往……
【English Translation】 English version: Wandering through mountains and rivers, parting the grass to observe the wind. Speaking eloquently before people, even making stones nod in agreement. Something magnificent falls from the sky to the ground. Such a person also deserves thirty blows. Furthermore, regarding the summer retreat and rewarding the labor, how should we compensate and reward? (After a long pause) He said: The success of all things, where is there any distinction between thick and thin? Something weighing a thousand jun (a unit of weight), naturally appears humble due to its own value.
Dharma successor of Abbot Guangdeng Weizhan of Zhaoti Monastery
Chan Master Guanyin of Huating, Jiaxing Prefecture (his name is lost)
A monk asked: 'What is Buddha?' The Chan Master said: 'A turtle walking in fire in the middle of the night.' The monk asked: 'What does this mean?' The Chan Master said: 'Emptiness has no front or back.' The monk prostrated. The Chan Master then struck him.
Thirteenth generation of Qingyuan (ninth generation of Dongshan)
Dharma successor of Chan Master Zichun of Danxia
Chan Master Zhenxie Qingliao of Changlu, Zhenzhou
A native of Anchang, Zuomian, with the surname Yong. While still in swaddling clothes, he entered a temple and, upon seeing a Buddha statue, his eyebrows and eyes moved with joy. Everyone considered him special. At the age of eleven, he followed Qingjun of Shengguo. After seven years, he passed the Lotus Sutra examination and became a monk. He went to Daci Temple in Chengdu to study scriptures and treatises, comprehending their general meaning. Leaving Sichuan, he arrived at Mianhan and visited Chan Master Danxia. Upon entering the meditation room, Chan Master Danxia asked: 'What is your self at the time of the empty kalpa (an immeasurably long period of time)?' The Chan Master attempted to answer, but Chan Master Danxia said: 'You are too noisy, go away for now.' One day, he ascended Bōtalyaka Peak and suddenly attained enlightenment. He went directly back to see Chan Master Danxia. As he was standing by his side, Chan Master Danxia slapped him and said: 'I thought you knew something.' The Chan Master gratefully bowed. The next day, Chan Master Danxia ascended the Dharma seat and said: 'The sun shines on the solitary peak, making it green; the moonlight shines on the stream, making it obstructed. The subtle secrets of the Patriarchs, do not place them in the inch-square heart.' After saying this, he stepped down from the seat. The Chan Master went directly forward and said: 'Today, you ascend the Dharma seat and can no longer deceive me.' Chan Master Danxia said: 'Try to tell me what I said today when I ascended the Dharma seat.' The Chan Master remained silent for a long time. Chan Master Danxia said: 'I thought you would understand immediately.' The Chan Master then left. Later, he traveled to Mount Wutai and arrived in the capital. He traveled by boat along the Bian River to Changlu, where he visited Chan Master Zuzhao. They were in complete agreement with a single word, and he was appointed as an attendant. After a year, he shared the Dharma seat. In the third year of Xuanhe, Chen Gongzhang, the commissioner, requested the Chan Master to succeed as abbot. Monks flocked to him, and the hall accommodated 1,700 people. At the end of Jianyan, he traveled from Yizhen to Mount Potalaka in Siming, and then to...
丹丘天峰。受閩中象骨請。紹興初。 來住育王。從溫之龍翔。禪其律居。移徑山及崇先新寺。 上堂曰。我于先師一堂下。伎倆俱盡。覓個開口處不可得。如今還有恁么快活不徹底漢么。若無。銜鐵負鞍。各自著便。 上堂。鹽決定咸。醋決定酸。大家知有這滋味。因甚麼卻喚作割茅刈草底人。還知他家未穩處么。不行尊貴路。爭踏上頭關。 上堂。久默斯要。不務速說。釋迦老子待要款曲賣弄。爭奈未出母胎已被人覷破。且道覷破個甚麼。瞞雪峰不得。 上堂。上孤峰頂。過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹。不出戶。身遍十方。未入門。常在屋裡。其或未然。趁涼般取一轉柴。 上堂。天曉濃霜白。依然境未分。出門無所辨。華鳥寂無聞。正恁么時。作么生是虛不墮位。要須擊起冰河焰。莫使凝然凍不回。 上堂。道得第一句。不被拄杖子瞞。識得拄杖子。猶是途路中事。作么生是到地頭一句。 上堂。處處覓不得。只有一處不覓自得。且道是那個一處。良久。曰。賊身已露。 上堂。口邊白醭去。始得入門。通身紅爛去。方知有門裡事。更須知有不出門底。復曰。喚甚麼作門。僧問。三世諸佛向火𦦨里轉大法輪。還端的也無。師大笑曰。我卻疑著。云。和尚為甚麼卻疑著。曰。野華香滿路
【現代漢語翻譯】 現代漢語譯本 丹丘天峰禪師，應閩中象骨（地名）的邀請，在紹興初年，來到育王寺。他跟隨溫州的龍翔禪師學習，禪讓了他的律居。後來移居徑山和崇先新寺。 上堂說法時說：『我于先師的禪堂之下，伎倆全部用盡，想找個開口說話的地方都找不到。如今還有這樣痛快卻不徹底的人嗎？如果沒有，就各自套上馬鞍，開始行動吧。』 上堂說法：『鹽一定是鹹的，醋一定是酸的，大家都知道這個滋味。為什麼卻被稱為割茅草的人呢？還知道他家不穩的地方嗎？不走尊貴的路，怎麼能踏上最頂級的關卡？』 上堂說法：『長久的沉默是關鍵，不要追求快速說話。釋迦老子想要委婉地賣弄，無奈還在母胎里就已經被人看破。那麼，看破了什麼呢？瞞不過雪峰禪師。』 上堂說法：『登上孤峰頂，走過獨木橋，就這樣徑直走。還是世人腳高腳低的地方。如果看得透徹，不出門，身遍十方。未入門，常在屋裡。如果不是這樣，趁涼快搬一轉柴。』 上堂說法：『天亮時霜很濃，依然境界未分明。出門無法分辨，花鳥寂靜無聲。正在這個時候，怎樣才能做到虛而不墮落？要擊起冰河的火焰，不要讓它凝固凍結不回。』 上堂說法：『說得出第一句話，不被拄杖子（禪宗用具，表示權威）欺騙。認識了拄杖子，還是在路上的事情。怎樣才是到達目的地的一句話？』 上堂說法：『處處尋找不得，只有一處不尋找自然得到。那麼，是哪一處呢？』良久，說：『賊身已經暴露。』 上堂說法：『去掉口邊的白醭（黴菌），才能入門。全身紅爛，才知道有門裡的事情。更要知道有不出門的。』又說：『叫什麼作門？』 有僧人問：『三世諸佛在火𦦨（佛教法器）里轉大法輪，是真的嗎？』禪師大笑說：『我卻懷疑著。』僧人說：『和尚為什麼卻懷疑著？』禪師說：『野花香滿路。』
【English Translation】 English version Danchiu Tianfeng, upon invitation from Xianggu (place name) in Minzhong, came to Yuwang Temple in the early years of Shaoxing. He studied under Longxiang of Wenzhou, abdicating his Vinaya residence. Later, he moved to Jingshan and the new Chongxian Temple. During an ascending-the-hall Dharma talk, he said: 'Under the hall of my late teacher, all my skills have been exhausted, and I can't find a place to open my mouth. Are there still such carefree but not thorough people today? If not, then saddle up and each act accordingly.' Ascending the hall: 'Salt is definitely salty, and vinegar is definitely sour. Everyone knows this taste. Why are they called grass-cutting people? Do you know where their home is unstable? If you don't take the noble path, how can you step onto the highest pass?' Ascending the hall: 'Prolonged silence is the key; don't rush to speak quickly. Shakyamuni Buddha wanted to subtly show off, but unfortunately, he was seen through before he even left the womb. So, what was seen through? He can't deceive Xuefeng.' Ascending the hall: 'Climbing the solitary peak, crossing the single-plank bridge, just go straight like this. It's still a place where people's feet are high and low. If you see through it thoroughly, without leaving the house, the body pervades the ten directions. Before entering the gate, always be inside the house. If not, take advantage of the coolness to carry a load of firewood.' Ascending the hall: 'At dawn, the frost is thick, and the realm is still not clear. Going out, there is nothing to distinguish, and the flowers and birds are silent. At this very moment, how can one be empty without falling from the position? One must strike up the flames of the ice river, and not let it solidify and freeze without returning.' Ascending the hall: 'Being able to say the first sentence means you are not deceived by the staff (a Zen implement symbolizing authority). Recognizing the staff is still a matter on the road. What is the sentence that arrives at the destination?' Ascending the hall: 'You can't find it everywhere; there is only one place where you get it naturally without seeking. So, which place is it?' After a long silence, he said: 'The thief's body is already exposed.' Ascending the hall: 'Removing the white mold from the mouth is how you enter the gate. When the whole body is red and rotten, you know there are things inside the gate. You must also know that there are those who do not leave the gate.' Then he said: 'What do you call the gate?' A monk asked: 'The Buddhas of the three times turn the great Dharma wheel in the fire wheel (Buddhist ritual implement). Is it true?' The Zen master laughed and said: 'I doubt it.' The monk said: 'Why does the master doubt it?' The Zen master said: 'Wild flowers fill the road with fragrance.'
。幽鳥不知春。 問。不落風彩。還許轉身也無。曰。石人行處不同功。云。向上事作么生。曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。即恐不恁么。 問。不求諸聖。不重己靈時如何。曰。古鏡臺前荒草秀。云。便恁么去時如何。曰。金烏銜片玉。二十一年九月壬子。 慈寧皇太后幸寺。 命開堂。垂箔聽法。 賜金襕．銀帛等。月末示疾。十月旦。 太后遣中使宣醫候問。從容而別。即加趺而逝。龕留七日。 太后降香錫金以侑齋祭。塔全身於院西桃華塢。壽六十四。臘四十五。二十三年秋。 謚曰悟空。塔名凈照。
慶元府天童宏智正覺禪師
隰之隰川人。族李氏。母夢五臺一僧解環與。環其右臂。乃孕。遂齋戒。及生。師右臂特起若環狀。七歲。日誦千言。祖寂。父宗道久參佛陀遜禪師。遜嘗指師謂其父曰。此子道韻勝甚。非塵埃中人。茍出家。必為法器。十一得度于凈明本宗。十四具戒。逾三年。渡河之洛。坐夏少室。秋至香山。謁枯木成禪師。染指法味。即造丹霞。霞問。如何是空劫已前自己。云。井底蝦蟆吞卻月。三更不借夜明簾。曰。未在。更道。師擬議。霞打一拂子曰。又道不借。師于言下釋然。作禮。霞曰。何不道取一句。云。某今日失錢遭罪。霞曰。未暇打得你。且去(時年
【現代漢語翻譯】 現代漢語譯本：幽靜的鳥兒不知道春天已經來臨。 問：如果不落入風的色彩，還允許轉身嗎？ 答：石人的行走之處各有不同的功用。 問：向上之事該如何做？ 答：妙處就在一漚（水泡）出現之前，哪裡容得下千聖的眼光？ 僧人禮拜。禪師說：恐怕不是這樣吧。 問：不求諸聖，不重視自己的靈性時，該如何是好？ 答：古老的鏡臺前，荒草茂盛。 問：如果就這樣離去，又該如何？ 答：金烏（太陽）銜著一片玉，（時為）二十一年九月壬子。 慈寧皇太后駕臨寺廟。 命開堂講法，垂下簾子聽法。 賜予金襕袈裟、銀兩、布帛等。月末示現疾病。 十月初一，太后派遣內侍宣召醫生問候病情，從容告別，隨即跏趺坐而逝。龕（存放遺體的容器）保留七日。 太后降香，賜予金錢以資助齋祭。全身塔葬于寺院西邊的桃花塢。享年六十四歲，僧臘四十五年。二十三年秋，謚號為悟空，塔名為凈照。
慶元府天童宏智正覺禪師
禪師是隰州隰川人，姓李。他的母親夢見五臺山的一位僧人解下環給她，環繞在她的右臂上，於是懷孕。因此齋戒。等到禪師出生時，他的右臂特別隆起，像環的形狀。七歲時，每天能誦讀千言。祖父去世。父親李宗道長期參學于佛陀遜禪師處。佛陀遜禪師曾經指著禪師對他的父親說：『這個孩子道韻非常殊勝，不是塵世中的人。如果出家，必定成為法器。』十一歲時在凈明本宗處剃度出家，十四歲受具足戒。過了三年，渡過黃河到達洛陽，在少室山安居一夏。秋天到達香山，拜謁枯木成禪師，略微嚐到了佛法的滋味，隨即前往丹霞山。丹霞禪師問：『如何是空劫（極長的時間）以前的自己？』禪師答：『井底的蛤蟆吞掉了月亮，三更時分也不借用夜明簾。』丹霞禪師說：『還不到位，再說。』禪師正要思量，丹霞禪師打了一下拂子說：『又說不借用。』禪師在言下豁然開悟，作禮。丹霞禪師說：『為何不道出一句？』禪師說：『我今天丟了錢，遭受了罪過。』丹霞禪師說：『沒空打你，先去吧。』（當時禪師
【English Translation】 English version: A secluded bird does not know that spring has arrived. Question: If one does not fall into the colors of the wind, is turning around still permissible? Answer: The stone man's places of walking have different functions. Question: How should one act on the matter of upward striving? Answer: The wonder lies before the appearance of a bubble; how can it accommodate the eyes of a thousand sages? The monk prostrates. The master says: I'm afraid it's not like that. Question: What should one do when not seeking the sages and not valuing one's own spirit? Answer: In front of the ancient mirror stand, wild grasses flourish. Question: What if one just leaves like that? Answer: The golden crow (sun) holds a piece of jade in its mouth. (The time was) the Renzi day of the ninth month of the twenty-first year. The Empress Dowager Cining visited the temple. She ordered the opening of the Dharma hall, and listened to the Dharma behind a screen. She bestowed a golden kasaya, silver, silk, and other items. At the end of the month, she showed signs of illness. On the first day of the tenth month, the Empress Dowager sent an envoy to inquire about her health. She bid farewell calmly, then sat in the lotus position and passed away. The coffin was kept for seven days. The Empress Dowager offered incense and donated money to support the memorial service. Her whole body was buried in a stupa in Taohua Wu, west of the temple. She lived to be sixty-four years old, with forty-five years as a monk. In the autumn of the twenty-third year, she was posthumously named Wukong (悟空, Understanding Emptiness), and the stupa was named Jingzhao (凈照, Pure Illumination).
Zen Master Hongzhi Zhengjue (宏智正覺) of Tiantong (天童) Temple in Qingyuan Prefecture
The Zen Master was from Xichuan (隰川) in Xi Prefecture (隰州), with the family name Li. His mother dreamed that a monk from Mount Wutai (五臺山) took off a ring and gave it to her, encircling her right arm, and then she became pregnant. Therefore, she observed a vegetarian diet. When the Zen Master was born, his right arm was particularly raised, like the shape of a ring. At the age of seven, he could recite a thousand words a day. His grandfather passed away. His father, Li Zongdao (李宗道), had long studied with Zen Master Fotuoxun (佛陀遜). Zen Master Fotuoxun once pointed to the Zen Master and said to his father, 'This child's Dharma nature is very outstanding; he is not a person of the mundane world. If he becomes a monk, he will surely become a vessel of the Dharma.' At the age of eleven, he was ordained at Jingming Benzong (凈明本宗). At the age of fourteen, he received the full precepts. After three years, he crossed the Yellow River to Luoyang, and spent the summer at Shaoshi Mountain (少室山). In the autumn, he arrived at Xiangshan (香山) and visited Zen Master Kumu Cheng (枯木成), tasting the flavor of the Dharma. Then he went to Danxia Mountain (丹霞山). Zen Master Danxia (丹霞) asked, 'What is your original self before the empty aeon (空劫, kalpa of emptiness)?' The Zen Master replied, 'The toad at the bottom of the well swallowed the moon; at midnight, it does not borrow a night-shining curtain.' Zen Master Danxia said, 'Not yet. Say more.' As the Zen Master was about to consider, Zen Master Danxia struck him with a whisk and said, 'You said you wouldn't borrow it.' The Zen Master suddenly became enlightened upon hearing these words and made a bow. Zen Master Danxia said, 'Why don't you say a word?' The Zen Master said, 'I lost money today and suffered the consequences.' Zen Master Danxia said, 'I don't have time to hit you; go first.' (At that time, the Zen Master was
二十三)。霞領大洪。師掌箋記。宣和三年。命首眾。得法者已數人。四年。過圓通時。真歇初住長蘆。遣僧邀至。眾出迎。見其衣舄穿弊。且易之。真歇俾侍者易以新履。師卻曰。吾為鞋來耶。眾聞心服。懇求說法。居第一座。六年。出住泗之普照。次補太平．圓通．能仁及長蘆．天童。而天童屋廬湫隘。師至。創辟一新。衲子爭集萬指余。 上堂曰。黃合簾垂。難傳家信。紫羅帳合。暗撒真珠。正恁么時。視聽有所不到。言詮有所不及。如何通得個訊息去。夢迴夜色依稀曉。笑指家風爛熳春。 上堂。心不能緣。口不能議。直須退步荷擔。切忌當頭觸諱。風月寒清古渡頭。夜船撥轉琉璃地。 上堂。空劫有真宗。聲前問己躬。赤窮新活計。清白舊家風。的的三乘外。寥寥一印中。卻來行異類。萬派自朝東。 上堂。句里明宗則易。宗中辨白則難。良久。曰。還會么。凍雞未報家林曉。隱隱行人過雪山。 上堂。今日是釋迦老子降誕之辰。長蘆不解說禪。與諸人盡個樣子。只如在摩耶胎時作么生。以拂子𦘕此[○@●]相曰。只如以清凈水浴金色身時又作么生。復𦘕此[○@水]相曰。只如周行七步。目顧四方。指天指地。成道說法。神通變化。智慧辯才。四十九年。三百餘會。說青道黃。指東畫西。入般涅槃時又
【現代漢語翻譯】 現代漢語譯本 二十三)。霞領大洪。師掌箋記。宣和三年，奉命率領大眾，得法的弟子已經有數人。宣和四年，經過圓通寺時，真歇禪師剛開始住持長蘆寺，派僧人邀請他前去。大眾出門迎接，看到他的衣服鞋子破舊不堪，想要為他更換。真歇禪師讓侍者給他換上新鞋，師父卻說：『我是爲了鞋子來的嗎？』大眾聽了心悅誠服，懇求他說法。於是他擔任第一座（寺院中的重要職位）。 宣和六年，師父出任泗州普照寺住持，之後又相繼住持太平寺、圓通寺、能仁寺以及長蘆寺、天童寺。當時天童寺的房屋狹小簡陋，師父到任后，開創修繕，煥然一新，僧人爭相前來，多達一萬多人。 上堂說法時說：『黃色的簾子垂下來，難以傳遞家信；紫色的羅帳合上，暗中散落珍珠。』正在這個時候，視聽有所不及，言語有所不能表達，如何才能通達這個訊息呢？夢醒時分，夜色依稀，曉色將至，笑著指出家風，如爛漫的春色一般。 上堂說法：『心不能攀緣，口不能議論，必須退後一步承擔，切記不要當頭觸犯禁忌。』寒冷的風和清冷的月，在古老的渡口，夜晚的船隻撥轉，如同在琉璃地上滑行。 上堂說法：『空劫（極長的時間）中有真宗，在聲音之前詢問自己的本性。』赤裸一無所有中展現新的生活，清白是本來的家風。的的確確在三乘（聲聞乘、緣覺乘、菩薩乘）之外，寥寥無幾的一印之中。卻來施行不同的種類，萬千支流自然向東流去。 上堂說法：『在語句中明白宗旨容易，在宗旨中分辨明白則難。』良久，說：『會了嗎？』寒冷的雞尚未報曉家中的樹林，隱隱約約有行人走過雪山。 上堂說法：『今天釋迦老子降生的日子，長蘆寺不解說禪，與各位盡情展現一番。』比如在摩耶夫人胎中時是怎樣的？用拂塵畫了一個[○@●]相說：『比如用清凈的水沐浴金色的身體時又是怎樣的？』又畫了一個[○@水]相說：『比如周行七步，目光顧盼四方，指天指地，成道說法，神通變化，智慧辯才，四十九年，三百餘會，說青道黃，指東畫西，入般涅槃時又是怎樣的？』
【English Translation】 English version Twenty-three). Xia led Da Hong. The master was in charge of drafting documents. In the third year of Xuanhe (1121 AD), he was ordered to lead the assembly, and several disciples had already attained the Dharma. In the fourth year of Xuanhe, when passing by Yuantong Temple, Chan Master Zhenxie had just begun to reside at Changlu Temple and sent a monk to invite him. The assembly came out to greet him and saw that his clothes and shoes were worn out, and they wanted to replace them for him. Chan Master Zhenxie asked the attendant to replace them with new shoes, but the master refused, saying, 'Did I come for the shoes?' The assembly was convinced and earnestly requested him to preach the Dharma. So he took the position of the first seat (an important position in the temple). In the sixth year of Xuanhe, the master went to reside at Puzhao Temple in Si Prefecture, and then successively resided at Taiping Temple, Yuantong Temple, Nengren Temple, Changlu Temple, and Tiantong Temple. At that time, the houses of Tiantong Temple were narrow and dilapidated. After the master arrived, he renovated and renewed them, and monks flocked to him, numbering more than ten thousand. When ascending the hall to preach the Dharma, he said: 'The yellow curtain hangs down, making it difficult to convey family news; the purple silk tent is closed, secretly scattering pearls.' At this very moment, where sight and hearing cannot reach, and words cannot express, how can one understand this message? When the dream ends, the night is still dim, and the dawn is approaching, smiling and pointing out the family tradition, like a splendid spring. Ascending the hall to preach the Dharma: 'The mind cannot cling, the mouth cannot discuss, one must step back and bear the burden, and be careful not to offend the taboo head-on.' The cold wind and clear moon, at the ancient ferry, the night boat turns, as if gliding on a glass surface. Ascending the hall to preach the Dharma: 'In the kalpa of emptiness (extremely long time) there is the true essence, questioning one's own nature before sound.' Naked and without anything, showing a new life, purity is the original family tradition. Indeed, beyond the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), within the few seals. But to implement different kinds, all streams naturally flow eastward. Ascending the hall to preach the Dharma: 'It is easy to understand the principle in the sentence, but it is difficult to distinguish clearly in the principle.' After a long time, he said, 'Do you understand?' The cold chicken has not yet crowed to announce the dawn in the home forest, and faintly there are travelers passing over the snowy mountains. Ascending the hall to preach the Dharma: 'Today is the day of the birth of Śākyamuni Buddha, Changlu Temple does not explain Chan, but shows everyone a complete picture.' For example, what was it like in the womb of Queen Māyā? He drew a [○@●] symbol with a whisk and said, 'For example, what was it like when bathing the golden body with pure water?' He drew another [○@水] symbol and said, 'For example, walking seven steps, looking around in all directions, pointing to the sky and pointing to the earth, attaining enlightenment and preaching the Dharma, supernatural powers and transformations, wisdom and eloquence, forty-nine years, more than three hundred assemblies, speaking of blue and yellow, pointing east and drawing west, what was it like when entering Parinirvana?'
作么生。乃盡此⊕相。復曰。若是具眼衲僧。必也相許。其或未然。一一歷過始得。 僧問。如何是向去底人。曰。白雲投壑盡。青嶂倚空高。云。如何是卻來底人。曰。滿頭白髮離巖谷。半夜穿云入市廛。云。如何是不來去底人。曰。石女喚回三界夢。木人坐斷六門機。 問。一絲不著時如何。曰。合同船子並頭行。云。其中事作么生。曰。快刀快斧斫不入。 問。布袋頭開時如何。曰。一任填溝塞壑。 問。清虛之理。畢竟無身時如何。曰。文彩未痕初。訊息難傳際。云。一步密移千聖外。通身放下劫壺空。曰。誕生就父時。合體無遺照。云。理既如是。事又作么生。曰。歷歷才回通化事。十方機應又何妨。云。恁么則塵塵皆現本來身去也。曰。透一切色。超一切心。云。如理如事又作么生。曰。路逢死蛇莫打殺。無底籃子盛將歸。云。入市能長嘯。歸家著短衫。曰。木人嶺上歌。石女溪邊舞。師住持以來。受無貪而施無厭。歲艱食。竭己有及贍眾之餘。賴全活者數萬。日常過午不食。紹興丁丑九月。謁郡僚及檀度。次謁越師趙公令。詪與之別。十月七日還山。翌日辰巳間。沐浴更衣。端坐告眾。顧侍僧索筆作書遺育王大慧禪師。請主後事。仍書偈曰。夢幻空華。六十七年。白鳥湮沒。秋水天連。擲筆而逝。龕留
【現代漢語翻譯】 現代漢語譯本 『作么生（如何是）』，乃盡此⊕相（所有表象）。復曰：『若是具眼衲僧（真正有見地的僧人），必也相許（定會認可）。其或未然（如果不是這樣），一一歷過始得（必須一一經歷才能明白）』。 僧問：『如何是向去底人（不斷前進的人）？』曰：『白雲投壑盡（像白雲投入山谷消失），青嶂倚空高（青山高聳入雲）』。云：『如何是卻來底人（迴歸的人）？』曰：『滿頭白髮離巖谷（滿頭白髮離開山谷），半夜穿云入市廛（半夜穿過雲層進入鬧市）』。云：『如何是不來去底人（不來不去的人）？』曰：『石女喚回三界夢（石女喚醒三界的夢），木人坐斷六門機（木人截斷六根的運作）』。 問：『一絲不著時如何（當一絲不掛時如何）？』曰：『合同船子並頭行（與船子德誠禪師並肩而行）』。云：『其中事作么生（其中發生了什麼）？』曰：『快刀快斧斫不入（用快刀快斧也砍不進去）』。 問：『布袋頭開時如何（布袋口打開時如何）？』曰：『一任填溝塞壑（任憑它填滿山溝堵塞山谷）』。 問：『清虛之理，畢竟無身時如何（清虛的道理，最終無身時如何）？』曰：『文彩未痕初（文采未顯露之初），訊息難傳際（訊息難以傳遞之際）』。云：『一步密移千聖外（一步悄然超越千聖），通身放下劫壺空（全身放下，時間空間都空了）』。曰：『誕生就父時（誕生迴歸本源時），合體無遺照（與本源合為一體，毫無遺漏地照亮一切）』。云：『理既如是，事又作么生（道理既然如此，事又如何）？』曰：『歷歷才回通化事（清清楚楚地迴歸通化之事），十方機應又何妨（十方世界的機緣相應又有什麼妨礙）』。云：『恁么則塵塵皆現本來身去也（如此說來，那麼一切事物都顯現出本來的面目了）』。曰：『透一切色（穿透一切色相），超一切心（超越一切心念）』。云：『如理如事又作么生（如理如事又如何）？』曰：『路逢死蛇莫打殺（路上遇到死蛇不要打死它），無底籃子盛將歸（用沒有底的籃子把它盛回家）』。云：『入市能長嘯（進入鬧市能長嘯），歸家著短衫（回到家穿短衫）』。曰：『木人嶺上歌（木人在山嶺上唱歌），石女溪邊舞（石女在溪邊跳舞）』。 師住持以來，受無貪而施無厭（自從住持以來，接受供養沒有貪婪，佈施沒有厭倦）。歲艱食，竭己有及贍眾之餘（年成不好，糧食短缺，用盡自己的所有來供養大眾）。賴全活者數萬（依靠他而活下來的人有數萬）。日常過午不食（每天過了中午就不吃飯）。紹興丁丑九月（紹興丁丑年九月），謁郡僚及檀度（拜訪郡里的官員和施主），次謁越師趙公令（接著拜訪越地的趙公令）。詪與之別（告別）。十月七日還山（十月七日回到山上）。翌日辰巳間（第二天辰時到巳時之間），沐浴更衣（沐浴更衣），端坐告眾（端坐告訴大家）。顧侍僧索筆作書遺育王大慧禪師（讓侍者拿筆寫信留給育王大慧禪師），請主後事（請他主持後事）。仍書偈曰（仍然寫下偈語說）：『夢幻空華（夢幻空花），六十七年（六十七年）。白鳥湮沒（白鳥消失在煙霧中），秋水天連（秋水與天相連）。』擲筆而逝（扔下筆去世）。龕留（遺體放入龕中）
【English Translation】 English version 『What is it like?』 It exhausts all ⊕ appearances. Again, he said, 『If it is a monk with eyes (a truly insightful monk), he will surely agree. If not, one must experience it all to understand.』 A monk asked, 『What is a person who goes forward (constantly advancing)?』 He said, 『White clouds disappear into the ravine, green peaks lean high against the sky.』 He said, 『What is a person who comes back (returning)?』 He said, 『A head full of white hair leaves the rocky valley, and in the middle of the night, he passes through the clouds into the marketplace.』 He said, 『What is a person who neither comes nor goes (neither coming nor going)?』 He said, 『The stone woman awakens the dream of the three realms, and the wooden man cuts off the function of the six senses.』 Asked, 『What is it like when not a thread is attached (when one is completely unattached)?』 He said, 『Together with Boatman De Cheng, they walk side by side.』 He said, 『What happens in between?』 He said, 『Sharp knives and axes cannot cut through.』 Asked, 『What is it like when the mouth of the cloth bag opens?』 He said, 『Let it fill the ditches and block the valleys.』 Asked, 『What is it like when the principle of pure emptiness ultimately has no body?』 He said, 『Before the traces of adornment appear, at the moment when news is difficult to convey.』 He said, 『One step secretly moves beyond a thousand sages, the whole body lets go, and the kalpa pot is empty.』 He said, 『When born and returning to the source, united as one, there is complete and unreserved illumination.』 He said, 『Since the principle is like this, what about the matter?』 He said, 『Clearly returning to the affairs of transformation, what harm is there in the responses of the ten directions?』 He said, 『In that case, every dust particle manifests the original body.』 He said, 『Penetrate all forms, transcend all minds.』 He said, 『What about as principle and as matter?』 He said, 『If you meet a dead snake on the road, do not kill it; carry it home in a bottomless basket.』 He said, 『Entering the market, one can whistle loudly; returning home, one wears short clothes.』 He said, 『The wooden man sings on the ridge, and the stone woman dances by the stream.』 Since becoming the abbot, he has received without greed and given without weariness. In years of scarce food, he exhausted his own resources to support the community. Tens of thousands relied on him to survive. He did not eat after noon every day. In the ninth month of Shaoxing Dingchou (the year of Shaoxing Dingchou), he visited the officials and patrons of the prefecture, and then visited Zhao Gongling, a monk from Yue. He bid them farewell. On the seventh day of the tenth month, he returned to the mountain. The next day, between Chen and Si time (between 7am and 11am), he bathed and changed his clothes, sat upright, and addressed the assembly. He asked the attendant monk to fetch a pen and write a letter to Zen Master Dayhui of Yuwang Temple, asking him to take charge of the affairs after his death. He then wrote a verse, saying: 『Illusory dreams and empty flowers, sixty-seven years. White birds disappear into the mist, autumn waters connect with the sky.』 He threw down the pen and passed away. The body was placed in a stupa.
七日。顏貌如生。爪發漸長。奉全軀塔于東谷。僧臘五十有三。其生前所遺發齒設利綴之如珠。或發貫其中。至今以誠心求者必得。戊寅春。 謚宏智。塔妙光。
隨州大洪慧照慶預禪師
上堂曰。進一步。踐他國王水草。退一步。踏他祖父田園。不進不退。正在死水中。還有出身之路也無。蕭騷晚籟松釵短。游漾春風柳線長。 上堂。舉。船子囑夾山云。直須藏身處無軌跡。無軌跡處莫藏身。吾在藥山三十年。只明此事。今時人為甚麼卻造次。丹山無綵鳳。寶殿不留冠。有時憨。有時癡。非我途中爭得知。
處州治平湡禪師
上堂曰。優遊實際妙明家。轉步移身指落霞。無限白雲猶不見。夜乘明月出蘆華。
焦山枯木法成禪師法嗣
太平州吉祥法宣禪師
上堂曰。離四句。絕百非。德山棒猶鈍。臨濟喝還遲。七佛已前訊息子。相逢何待更揚眉。諸仁者。若作無事商量。正落闡提群隊。若作佛法領解。又是特地新條。而今直須撥開向上一竅。坐斷千聖舌頭。運出自己家珍。始有衲僧巴鼻。儻不如是。滿口嚼冰霜。逢人向誰說。 僧問。如何是祖師西來意。曰。久旱無甘雨。田中稻穗枯。云。意旨如何。曰。今年米價貴。容易莫嫌粗。
臺州天封子歸禪師
上
【現代漢語翻譯】 現代漢語譯本： 七日後，顏貌如同生前，指甲和頭髮漸漸生長。將他的全身舍利塔供奉在東谷。他的僧臘五十三年。將他生前遺留的頭髮、牙齒和舍利子串聯起來，像珍珠一樣。有人用誠心祈求，必定能得到。戊寅年春天，謚號為宏智（Hongzhi），塔名為妙光（Miaoguang）。 隨州大洪慧照慶預禪師（Suizhou Dahong Huizhao Qingyu Chanshi） 上堂開示說：進一步，就踐踏了他國的水草；退一步，就踏了他祖父的田園。不進不退，就正在死水中。還有出身之路嗎？蕭蕭瑟瑟的晚風吹動松樹的短枝，輕柔飄蕩的春風拂動柳樹的長條。 上堂開示。舉例說，船子（Chuanzi）囑咐夾山（Jiashan）說：『必須藏身於無軌跡之處，在無軌跡之處不要藏身。』我在藥山（Yaoshan）三十年，只明白這件事。現在的人為什麼這麼輕率？丹山（Danshan）沒有綵鳳，寶殿不留俗冠。有時憨厚，有時癡傻，不是我這樣的人，怎能知道其中的道理？ 處州治平湡禪師（Chuzhou Zhiping Yu Chanshi） 上堂開示說：悠然自得地處於實際妙明之家，轉身邁步，指向落霞。無邊的白雲仍然看不見，夜晚乘著明月從蘆葦花中出來。 焦山枯木法成禪師（Jiaoshan Kumu Facheng Chanshi）的法嗣 太平州吉祥法宣禪師（Taipingzhou Jixiang Faxuan Chanshi） 上堂開示說：離開四句，斷絕百非。德山（Deshan）的棒子還顯得遲鈍，臨濟（Linji）的喝聲還顯得遲緩。七佛（Qifo）以前的訊息，相逢何必再揚眉？各位仁者，如果當作沒事來商量，就落入了斷善根者的行列；如果當作佛法來理解，又是特地增加新的枝條。現在必須撥開向上的一竅，截斷千聖的舌頭，運用自己家裡的珍寶，才算有衲僧的樣子。如果不是這樣，滿口嚼著冰霜，遇到人向誰訴說？ 有僧人問：『什麼是祖師西來意？』禪師說：『久旱沒有甘雨，田中的稻穗都枯萎了。』僧人說：『意旨如何？』禪師說：『今年米價貴，不要嫌棄粗糧。』 臺州天封子歸禪師（Taizhou Tianfeng Zigui Chanshi） 上
【English Translation】 English version: After seven days, his countenance was as if alive, and his nails and hair gradually grew. His complete body relic stupa was enshrined in the East Valley. His monastic age was fifty-three years. His hair, teeth, and sarira (relics) left behind during his lifetime were strung together like pearls. Those who seek with sincerity will surely obtain them. In the spring of the year Wuyin, he was posthumously named Hongzhi (Vast Wisdom), and the stupa was named Miaoguang (Subtle Light). Chan Master Qingyu (Clear Foresight) of Dahong (Great Flood) Huizhao (Wisdom Illumination) Monastery in Suizhou (Sui Prefecture) In his Dharma talk, he said: 'Take a step forward, and you trample on the water and grass of another kingdom; take a step back, and you tread on the fields and gardens of your ancestors. Neither advancing nor retreating, you are in stagnant water. Is there still a way out? The rustling of the evening breeze stirs the short pine branches, and the gentle spring breeze sways the long willow strands.' In his Dharma talk, he cited the example of Chuanzi (Boatman) instructing Jiashan (Mount Jia): 'You must hide yourself where there are no traces, and where there are no traces, do not hide yourself.' I have been at Yaoshan (Medicine Mountain) for thirty years and only understand this matter. Why are people so rash now? Danshan (Red Mountain) has no colorful phoenix, and the treasure hall does not retain a worldly crown. Sometimes foolish, sometimes silly, how can one know the truth if one is not like me?' Chan Master Yu (Rain) of Zhiping (Governing Peace) Monastery in Chuzhou (Chu Prefecture) In his Dharma talk, he said: 'Leisurely dwelling in the wondrously bright home of reality, turning and moving, pointing to the setting sun. Boundless white clouds are still unseen, riding the bright moon out of the reed flowers at night.' Dharma heir of Chan Master Facheng (Dharma Accomplishment) of Kumu (Dry Wood) Monastery on Jiaoshan (Burnt Mountain) Chan Master Faxuan (Dharma Proclamation) of Jixiang (Auspicious) Monastery in Taipingzhou (Taiping Prefecture) In his Dharma talk, he said: 'Apart from the four phrases, severing the hundred negations. Deshan's (Mount De) staff is still blunt, and Linji's (Linji) shout is still slow. The message before the Seven Buddhas (Seven Buddhas), why wait to raise an eyebrow upon meeting? All of you, if you discuss it as if it were nothing, you will fall into the ranks of those who cut off their roots of goodness; if you understand it as Buddhist Dharma, you are specially adding new branches. Now you must open up the one aperture above, cut off the tongues of a thousand sages, and use the treasures of your own home to truly have the appearance of a monk. If it is not so, chewing ice and frost in your mouth, who will you tell when you meet someone?' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan Master said: 'There is no sweet rain after a long drought, and the rice ears in the fields are withered.' The monk said: 'What is the meaning?' The Chan Master said: 'This year the price of rice is expensive, do not dislike coarse grains.' Chan Master Zigui (Returning Home) of Tianfeng (Heavenly Peak) Monastery in Taizhou (Tai Prefecture) Up
堂。以拄杖卓一下。召大眾曰。八萬四千法門。八字打開了也。見得么。金鳳夜棲無影樹。峰巒才露海云遮。 上堂。天封一語。時時直與。莫掛胸襟。切須記取。
臺州護國守昌禪師
上堂。拈拄杖卓曰。三十六旬之開始。七十二候之起元。萬拜迎和氣之時。東帝布產生之令。直得天垂瑞彩。地雍貞祥。微微細雨洗寒空。淡淡春光籠野色。可謂應時納祐。慶無不宜。盡大地人皆添一歲。敢問諸人。且道那一人年多少。良久。曰。千歲老兒顏似玉。萬年童子𩯭如絲。
鄧州丹霞普月禪師
初住汝州寶應。次遷丹霞。 上堂曰。威音已前。誰當辨的。然燈而後。孰是知音。直饒那畔承當。未免打作兩橛。縱向這邊行履。也應未得十全。良由杜口毗耶。已是天機漏泄。任使掩室摩竭。終須縫罅離披。休云體露真常。直是純清絕點。說甚面板脫落。自然獨運孤明。雖然似此新鮮。未稱衲僧意氣。直得五眼齊開。三元洞啟。從此竿頭絲線自然不犯波瀾。須明轉位回機。方解入廛垂手。所以道。任使板齒生毛。莫教眼睛顧著。認著則空花繚亂。言之則語路參差。既然如是。敢問諸人。不犯鋒铓一句又且如何道得。良久。曰。半夜烏龜眼豁開。萬象曉來都一色。
東京妙慧尼凈智大師
慧光
【現代漢語翻譯】 現代漢語譯本： 禪堂。用拄杖敲擊一下。召集大眾說：『八萬四千法門，八字已經打開了。』 見到了嗎？金鳳夜晚棲息在無影樹上，峰巒才剛顯露就被海上的雲彩遮蔽了。 上堂。天封的一句話，時時都直接給予。不要掛在心上，一定要記住。
臺州護國守昌禪師
上堂。拿起拄杖敲擊說：『三十六旬的開始，七十二候的起元，萬般拜賀迎接祥和之氣的時候，東帝發佈產生萬物的命令。』 以至於天上垂下吉祥的彩雲，地上充滿純正的祥瑞。微微細雨洗凈寒冷的天空，淡淡春光籠罩著郊外的景色。可以說是應時而接受福佑，慶祝一切都適宜。整個大地的人都增加了一歲。敢問各位，那麼這個人多少歲了？良久。說：『千歲老兒顏似玉，萬年童子鬢如絲。』
鄧州丹霞普月禪師
最初住在汝州寶應寺，後來遷到丹霞山。 上堂說：『在威音王佛（過去佛名）之前，誰能辨別清楚？在燃燈佛（過去佛名）之後，誰是真正的知音？』 即使在那邊承擔，也難免被打成兩截。縱然在這邊修行，也應該還未達到十全十美。正因為杜口不言的維摩詰（Vimalakirti，在家菩薩名），已經是天機泄漏。任憑掩室而居的摩訶迦葉（Mahakasyapa，佛陀十大弟子之一），終究會有縫隙和破綻。不要說體露真常，直接就是純凈清澈沒有一點瑕疵。說什麼面板脫落，自然就是獨立執行，光明無比。雖然像這樣新鮮，還不能說是衲僧（僧人的別稱）的意氣。要達到五眼齊開，三元洞徹。從此竿頭絲線自然不會觸犯波瀾。必須明白轉變位置和時機，才能懂得入世垂手度化眾生。所以說：『任憑板齒（指牙齒）生毛，不要讓眼睛顧著。』 認著了就會空花繚亂，說出來就會語路參差。既然這樣，敢問各位，不觸犯鋒芒的一句話又該怎麼說呢？良久。說：『半夜烏龜眼豁然睜開，萬象曉來都是一個顏色。』
東京妙慧尼凈智大師
慧光
【English Translation】 English version: The Chan hall. He tapped the floor once with his staff and addressed the assembly, saying, 'The eighty-four thousand Dharma gates, the eighth character has been opened.' Have you seen it? The golden phoenix perches at night on the shadowless tree; the peaks have just been revealed when they are covered by the sea clouds. Ascending the hall. The words of Tianfeng are always given directly. Do not hang them in your heart; be sure to remember them.
Chan Master Shouchang of Huguo Temple in Taizhou
Ascending the hall. He raised his staff and struck the floor, saying, 'The beginning of the thirty-six decans, the origin of the seventy-two pentads, the time when all bow and greet the harmonious qi, the Eastern Emperor issues the command to generate all things.' So much so that auspicious clouds hang down from the sky, and the earth is filled with pure auspiciousness. The fine drizzle washes the cold sky, and the faint spring light envelops the colors of the wilderness. It can be said that it is the time to receive blessings and celebrate everything that is suitable. All the people on the great earth add one year to their age. May I ask you all, how old is that one person? After a long pause, he said, 'The thousand-year-old man has a face like jade, and the ten-thousand-year-old child has hair like silk.'
Chan Master Puyue of Danxia Temple in Dengzhou
He first resided at Baoying Temple in Ruzhou, and later moved to Danxia Mountain. Ascending the hall, he said, 'Before Weiyin Buddha (name of a past Buddha), who can clearly distinguish? After Dipamkara Buddha (name of a past Buddha), who is the true confidant?' Even if you take responsibility on that side, you will inevitably be broken into two pieces. Even if you practice on this side, you should not have achieved perfection. Because Vimalakirti (name of a lay bodhisattva) who keeps his mouth shut has already leaked the heavenly secrets. No matter how much Mahakasyapa (one of the Buddha's ten great disciples) dwells in a closed room, there will eventually be gaps and flaws. Do not say that the true constant is revealed, it is directly pure and clear without any flaws. What is said about the shedding of skin is naturally independent operation, incomparably bright. Although it seems so fresh, it cannot be said to be the spirit of a monastic. One must achieve the simultaneous opening of the five eyes and the thorough understanding of the three origins. From then on, the silk thread at the end of the pole will naturally not touch the waves. One must understand the transformation of position and opportunity in order to understand entering the world and extending a helping hand to transform sentient beings. Therefore, it is said, 'Let the board teeth (referring to teeth) grow hair, do not let the eyes look at it.' If you recognize it, you will be dazzled by empty flowers, and if you speak it, the language will be uneven. Since this is the case, may I ask you all, how can you say a sentence that does not offend the sharp edge? After a long pause, he said, 'In the middle of the night, the turtle's eyes suddenly open wide, and all phenomena are the same color at dawn.'
Great Master Jingzhi, a nun of Miaohui Temple in Tokyo
Huiguang
。宣和三年春。 來住妙慧。 上堂。舉趙州勘婆話。乃曰。趙州舌頭連天。老婆眉光覆地。分明勘破歸來。無限平人瞌瞎。
石門元易禪師法嗣
吉州青原齊禪師
長樂人。族陳氏。年二十八。辭父兄。從云蓋智禪師出家。執事首座寮。座一日秉拂罷。師前曰。某竊聞首座所說。莫曉其義。伏望慈悲指示。座諄諄誘之。使究無著說這個法。逾兩日。有省。以偈呈曰。說法無如這個親。十方剎海一微塵。若能於此明真理。大地何曾見一人。座駭然。因語智得度。遍扣諸方。后至石門。深蒙器可。出住青原僅十二年。示寂日。說偈遺眾曰。昨夜三更過急灘。灘頭雲霧黑漫漫。一條拄杖為知己。擊碎十關與萬關。
紹興府天衣法聦禪師
上堂曰。幽室寒燈不假挑。虛空明月徹雲霄。要知日用常無間。烈焰光中發異苗。裝普賢大士。開光明次。師登梯。乘筆顧大眾曰。道得即為下筆。眾無對。師召侍者曰。與老僧牢扶梯子。遂點之。
遂寧府香山尼佛通大師(遺其名)
因誦蓮經有省。往見石門。乃曰。成都吃不得也。遂寧吃不得也。門拈拄杖打出。通忽悟曰。榮者自榮。謝者自謝。秋露春風。好不著便。門拂袖歸方丈。尼亦不顧而出。由此道俗景從。得法者眾。
凈因
【現代漢語翻譯】 現代漢語譯本： 宣和三年春天，來住在妙慧禪寺。上堂說法，舉趙州勘婆的話為例，於是說：『趙州的舌頭能說到天上去，老婆的眉光能覆蓋大地。分明勘破歸來，可惜無數平庸之人仍然昏聵。』
石門元易禪師的法嗣
吉州青原齊禪師
是長樂人，姓陳。二十八歲時，辭別父親和兄長，跟隨云蓋智禪師出家。擔任首座寮的職務。有一天，首座秉拂完畢，齊禪師上前說：『我私下聽到首座所說，不明白其中的含義，希望您慈悲指示。』首座諄諄誘導他，讓他研究無著菩薩所說的這個法。過了兩天，齊禪師有所領悟，寫了一首偈呈給首座：『說法沒有比這個更親切的了，十方剎土大海如同一個微塵。如果能於此明白真理，大地上何曾見過一個人？』首座非常驚訝。因此，齊禪師得到智禪師的度化，遍訪各方。後來到了石門禪寺，深受器重。出任青原禪寺住持僅僅十二年就圓寂了。圓寂之日，說偈遺留給大眾：『昨夜三更時分，渡過湍急的河灘，灘頭雲霧黑暗瀰漫。一條拄杖是我的知己，擊碎十重關卡與萬重關卡。』
紹興府天衣法聦禪師
上堂說法：『幽靜的房間里，寒冷的燈光不用挑撥，虛空中明亮的月亮照徹雲霄。要知道日用之間常常沒有間隔，猛烈的火焰光中也能發出奇異的幼苗。』裝扮普賢大士，舉行開光明法事。禪師登上梯子，拿著筆顧視大眾說：『說得出來就下筆。』大眾沒有回答。禪師叫侍者說：『替老僧扶穩梯子。』於是點了一下。
遂寧府香山尼佛通大師（遺失了她的名字）
因為誦讀《蓮經》有所領悟，前去拜見石門禪師。石門禪師說：『成都吃不得也，遂寧吃不得也。』石門禪師拿起拄杖打她出去。佛通大師忽然醒悟說：『榮華的自榮華，衰謝的自衰謝，秋天的露水，春天的風，好不著邊際。』石門禪師拂袖回到方丈室，尼姑也不回頭就走了。從此，道士和俗人都景仰追隨她，得到她傳法的人很多。
凈因
【English Translation】 English version: In the spring of the third year of Xuanhe, I came to live in Miaohui Temple. During the Dharma talk, taking the story of Zhao Zhou examining the old woman as an example, he said: 'Zhao Zhou's tongue can reach the sky, and the old woman's eyebrows can cover the earth. Clearly discerning and returning, it is a pity that countless ordinary people are still ignorant.'
Dharma successor of Zen Master Yuanyi of Shimen
Zen Master Qingyuan Qi of Jizhou
He was a native of Changle, surnamed Chen. At the age of twenty-eight, he bid farewell to his father and brothers and became a monk under Zen Master Zhi of Yungai. He served as the head seat of the abbot's quarters. One day, after the head seat finished wielding the whisk, Zen Master Qi stepped forward and said: 'I have secretly heard what the head seat said, but I do not understand its meaning. I hope you will kindly instruct me.' The head seat earnestly guided him, asking him to study the Dharma spoken by Bodhisattva Wuzhuo. Two days later, Zen Master Qi had an epiphany and presented a verse to the head seat: 'There is nothing more intimate than this Dharma talk, the ten directions of Buddha lands and seas are like a single dust. If one can understand the truth here, has anyone ever seen a single person on earth?' The head seat was very surprised. Therefore, Zen Master Qi was saved by Zen Master Zhi and visited various places. Later, he arrived at Shimen Temple and was highly valued. He only served as the abbot of Qingyuan Temple for twelve years before passing away. On the day of his passing, he left a verse to the assembly: 'Last night at midnight, I crossed the turbulent rapids, the clouds and mist on the beach were dark and vast. A staff is my confidant, smashing through ten barriers and ten thousand barriers.'
Zen Master Facong of Tianyi Temple in Shaoxing Prefecture
During the Dharma talk, he said: 'In a quiet room, the cold lamp does not need to be stirred, the bright moon in the void illuminates the sky. Know that there is often no gap in daily use, and strange seedlings can sprout in the light of fierce flames.' Dressed as Samantabhadra Bodhisattva, he held a ceremony to open the light. The Zen master climbed the ladder, holding a pen and looking at the assembly, said: 'If you can say it, then I will write.' The assembly did not answer. The Zen master called the attendant and said: 'Hold the ladder firmly for this old monk.' Then he pointed at it.
Great Master Bhiksuni Fotong of Xiangshan Temple in Suining Prefecture (her name is lost)
Because she had an epiphany from reciting the Lotus Sutra, she went to see Zen Master Shimen. Zen Master Shimen said: 'Chengdu cannot be eaten, and Suining cannot be eaten either.' Zen Master Shimen picked up his staff and beat her out. Great Master Fotong suddenly realized and said: 'The glorious are glorious, and the declining are declining, the autumn dew, the spring breeze, how irrelevant.' Zen Master Shimen flicked his sleeves and returned to his abbot's room, and the nun left without looking back. From then on, Taoists and laypeople admired and followed her, and many people received her Dharma transmission.
Jingyin
自覺禪師法嗣
東京華嚴真懿慧蘭禪師
上堂曰。達磨大士九年面壁。未開口已前。不妨令人疑著。卻被神光座主一覷。腳手忙亂。便道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。當時若有個漢。腦後有照破古今底眼目。手中有截斷虛空底鉗錘。才見道。便與驀胸搊住。一華五葉且拈放一邊。作么生是你傳底法。待伊開口。便與掀倒禪床。直饒達磨全機。也倒退三千里。免見千古之下。負累兒孫。慧嚴今日。豈可徒然。非唯重整頹綱。且要為諸人雪屈。遂拈拄杖橫按。召大眾曰。達磨大師向甚麼去也。擲拄杖。下座。 中秋雨下。上堂。家家啟戶待嬋娟。豈謂風雲翳碧天。以手打一圓相。曰。賴得箇中消息在。團團不動照三千。 上堂。拈拄杖曰。靈山會上。喚作拈華。少室峰前。名為得髓。從上古德只可傍觀。末代宗師盡皆拱手。華嚴今日不可逐浪隨波。擬向萬仞峰前點出普天春色。會么。髑髏無喜識。枯木有龍吟。
天寧禧誧禪師法嗣
西京熊耳慈禪師
上堂曰。般若無知。應緣而照。山僧今日撒屎撒尿。這邊放。那邊屙。東山西嶺笑呵呵。幸然一片清涼地。剛被熊峰染污他。染污他。莫瞅瞅。泥牛木馬盡呵叱。過犯彌天且莫論。再得清明又何日。還會么。來年更有
【現代漢語翻譯】 現代漢語譯本
自覺禪師法嗣
東京華嚴真懿慧蘭禪師
上堂開示說：'達磨大師（Bodhidharma，禪宗始祖）九年面壁，未開口之前，不免令人疑惑。卻被神光座主（慧可，達磨的弟子）一眼看穿，頓時手忙腳亂，便說：'我本來到這片土地，傳法是爲了拯救迷惑的情感。一花開了五片葉子，結果自然會成就。' 當時如果有個漢子，腦後有能照破古今的眼目，手中有能截斷虛空的鉗錘，才見到達磨說這話，便迎面揪住他，把'一花五葉'且放到一邊，問道：'你所傳的法是什麼？' 等他開口，便掀翻他的禪床。即使達磨具備全部的機鋒，也要倒退三千里，免得在千百年之後，連累子孫。我慧嚴今天，豈能白白放過？不僅要重振衰敗的綱紀，還要為諸位洗雪冤屈。' 於是拿起拄杖橫著按住，召集大眾說：'達磨大師到哪裡去了？' 擲下拄杖，下座。
中秋下雨，上堂開示說：'家家戶戶打開門等待美麗的月亮，哪裡想到風雲遮蔽了碧藍的天空。' 用手畫一個圓相，說：'幸好這其中的訊息還在，圓圓滿滿不動搖地照耀著三千世界。'
上堂開示說：'拿起拄杖說：'靈山會上（釋迦牟尼佛在靈鷲山說法的大會），這叫做拈花（拈花微笑的典故），少室峰前（達磨在少室山面壁），名為得髓（得到精髓）。從前的古德只能在旁邊觀看，末代的宗師全都拱手作揖。我華嚴今天不可隨波逐流，想要在萬仞高峰前點染出普天春色。' 明白嗎？骷髏沒有喜悅的意識，枯木有龍的吟叫。'
天寧禧誧禪師法嗣
西京熊耳慈禪師
上堂開示說：'般若（Prajna，智慧）沒有固定的知見，隨著因緣而照見。我今天拉屎撒尿，這邊放，那邊拉，東山和西嶺笑呵呵。幸好有一片清涼的土地，剛被熊峰染污了他。染污了他，不要瞅瞅，泥牛木馬全都呵斥。過犯彌天且莫論，再得清明又是哪一天？' 明白嗎？來年更有。'
【English Translation】 English version
Successor of Chan Master Zijue
Chan Master Huilan of Huayan Zhenyi Temple in Tokyo
In an ascending hall dharma talk, he said: 'Great Master Damo (Bodhidharma, the first patriarch of Zen) faced the wall for nine years. Before he opened his mouth, it inevitably caused people to be suspicious. However, he was seen through by the Venerable Shenguang (Huike, Bodhidharma's disciple) at a glance, and he became flustered. Then he said: 'I originally came to this land to transmit the Dharma to save deluded emotions. One flower blooms with five petals, and the result will naturally be achieved.' If there had been a man at that time with eyes behind his head that could illuminate the past and present, and a pair of tongs in his hand that could cut off the void, he would have grabbed Damo as soon as he heard him say this, put aside the 'one flower with five petals,' and asked: 'What is the Dharma that you are transmitting?' As soon as he opened his mouth, he would overturn his Zen bed. Even if Damo possessed all the sharpest wit, he would have to retreat three thousand miles to avoid burdening his descendants for thousands of years. How can I, Huiyan, let this go to waste today? Not only must I revive the declining discipline, but I must also redress the grievances for everyone.' Then he picked up his staff and held it horizontally, summoning the assembly and saying: 'Where did Great Master Damo go?' He threw down his staff and descended from the seat.
In the Mid-Autumn Festival, when it was raining, he ascended the hall and said: 'Every household opens its doors to await the beautiful moon, but who would have thought that the wind and clouds would obscure the azure sky?' He drew a perfect circle with his hand and said: 'Fortunately, the message within is still here, shining on the three thousand worlds, perfectly and immovably.'
Ascending the hall, he said, holding up his staff: 'At the assembly on Mount Ling (the assembly where Shakyamuni Buddha preached on Vulture Peak), this is called holding up a flower (referring to the story of the Buddha holding up a flower and Mahakasyapa smiling), and in front of Shaoshi Peak (where Bodhidharma faced the wall), it is called obtaining the marrow (obtaining the essence). The ancient worthies of the past could only watch from the sidelines, and the latter-day masters all bowed in salute. I, Huayan, cannot follow the waves today, but want to paint the colors of spring across the entire world in front of the ten-thousand-foot peak.' Do you understand? A skull has no consciousness of joy, and a withered tree has the roar of a dragon.'
Successor of Chan Master Xibu of Tianning Temple
Chan Master Ci of Xionger Mountain in Xijing
Ascending the hall, he said: 'Prajna (wisdom) has no fixed knowledge, but illuminates according to conditions. Today, I am shitting and pissing, releasing it here and relieving myself there, with the Eastern Mountain and Western Ridge laughing heartily. Fortunately, there is a piece of cool and refreshing land, which has just been defiled by Xiongfeng. Defiled it, don't stare, the mud ox and wooden horse are all scolded. Let's not talk about the transgressions that fill the sky, when will we regain clarity?' Do you understand? There will be more next year.'
新條在。惱亂春風卒未休。
寶峰闡提惟照禪師法嗣
江州圓通青谷真際德止禪師
金紫徐公閩中之季子也。世居歷陽。師雙瞳紺碧。神光射人。十歲未知書。多喜睡。其父目為懜然子。暨成童。強記過人。學文有奇語。弱冠夢異僧授四句偈。已而有以南安巖主像遺之者。即傍所載聦明偈。自是持念不忘。后五年。隨金紫將漕西洛。一夕忽大悟。連作數偈。一曰。不因言句不因人。不因物色不因聲。夜半吹燈方就枕。忽然這裡已天明。時闡提主招提寺。已與往來。一日詣寺。提望見。拊掌笑曰。曹洞之宗。賴子振矣。師嘯歌自若。眾莫測之。乃力求出家。父弗許。欲以官授之。曰。某方將脫世網。不著三界。豈復刺頭于利名中耶。請移授從兄玨。遂祝髮受具。未數載。名振京師。宣和三年春。徽宗皇帝特 賜號真際。俾居圓通。 上堂曰。山僧二十年前。兩目雙盲。了無所睹。唯是聞人說道。青天之上有大日輪。照三千大千世界。無有不遍之處。籌䇿萬端。終不能見。二十年後。眼光漸開。又值天色連陰。濃雲亂涌。四方觀察。上下推窮。見云行時。便於行處作計較。見云住時。便於住處立個窠臼。正如是問。忽遇著個多知漢問道。莫是要見日輪么。何不向高山頂上去。山僧卻徴他道。那裡是高山
【現代漢語翻譯】 現代漢語譯本 新條還在，惱人的春風最終也沒有停息。
寶峰闡提惟照禪師的法嗣
江州圓通青谷真際德止禪師
金紫徐公是閩中的小兒子，世代居住在歷陽。禪師雙眼瞳孔深藍髮亮，神光照人。十歲時還不識字，經常貪睡，他的父親認為他是個愚笨的孩子。等到長大成人，記憶力超群，學習文章有過人的天賦。二十歲左右夢見一位奇異的僧人傳授四句偈語。不久之後，有人把南安巖主的畫像送給他，畫像旁邊附有聰明的偈語。從此以後，他持念不忘。五年後，跟隨金紫將要到西洛去，一個晚上忽然大悟，連續作了幾首偈語。其中一首說：『不憑藉言語，不憑藉他人，不憑藉物色，不憑藉聲音。半夜吹燈剛剛要睡下，忽然這裡已經天亮。』當時闡提主持招提寺，已經和他有來往。一天到寺里去，闡提望見他，拍手笑著說：『曹洞宗的宗風，要靠你來振興了！』禪師嘯歌自若，眾人都不理解他。於是極力要求出家，父親不允許，想把官位授予他。他說：『我正要擺脫世俗的羅網，不滯留在三界之中，怎麼會再在名利中自討苦吃呢？請把官位轉授給我的堂兄徐玨吧。』於是剃髮受戒。沒過幾年，名聲震動京師。宣和三年春天，徽宗皇帝特別賜號『真際』，讓他住在圓通寺。上堂說法時說：『山僧二十年前，兩眼雙盲，什麼也看不見。只是聽人說，青天之上有一輪大太陽，照耀三千大千世界，沒有照不到的地方。想盡各種辦法，最終也不能看見。二十年後，眼光漸漸開了，又遇到天色連陰，濃雲亂涌。四處觀察，上下推究，看見雲彩移動時，就在移動的地方打主意，看見雲彩停止時，就在停止的地方建立一個窠臼。』正如這樣發問，忽然遇到一個自作聰明的人問道：『莫非是想要看見太陽嗎？為什麼不到高山頂上去呢？』山僧卻反問他道：『哪裡是高山頂呢？』
【English Translation】 English version The new branches are still there, and the vexing spring breeze has not ceased.
A Dharma successor of Chan Master Weizhao of Baofeng Chanti
Chan Master Dezhi of Yuangtong Qinggu Zhenji in Jiangzhou
Xu Gong of Jinzi was the youngest son of the Min region. His family had lived in Liyang for generations. The Chan master had dark blue pupils, and his divine light shone upon people. At the age of ten, he did not know how to read and often liked to sleep. His father considered him a dull child. When he came of age, his memory was outstanding, and he had a remarkable talent for learning literature. Around the age of twenty, he dreamed of an extraordinary monk who imparted a four-line verse to him. Soon after, someone gave him a portrait of the Abbot of Nanan Rock, with a verse of wisdom inscribed beside it. From then on, he recited it without forgetting. Five years later, he followed Jinzi to Cao Xi Luo. One night, he suddenly had a great enlightenment and composed several verses in succession. One of them said: 'Not relying on words, not relying on people, not relying on objects, not relying on sounds. Just as I was about to go to bed after blowing out the lamp in the middle of the night, suddenly it was already dawn here.' At that time, Chanti was the abbot of Zhaoti Temple and already had contact with him. One day, he went to the temple, and Chanti saw him, clapped his hands, and laughed, saying, 'The lineage of Caodong depends on you to revive it!' The Chan master sang and danced freely, and the crowd did not understand him. So he earnestly sought to become a monk, but his father did not allow it and wanted to bestow an official position upon him. He said, 'I am about to escape the net of the world and will not dwell in the Three Realms. How could I again seek trouble in fame and fortune? Please transfer the official position to my cousin Xu Jue.' So he shaved his head and received the precepts. In less than a few years, his name shook the capital. In the spring of the third year of Xuanhe, Emperor Huizong specially bestowed the title 'Zhenji' and had him reside in Yuangtong Temple. When he ascended the Dharma seat, he said, 'Twenty years ago, this mountain monk was blind in both eyes and could see nothing. I only heard people say that there is a great sun in the blue sky, illuminating the three thousand great thousand worlds, with no place unreached. I tried all sorts of methods, but in the end, I could not see it. Twenty years later, my eyesight gradually opened, and I encountered continuous cloudy weather with thick clouds surging. I observed in all directions, investigating up and down, and when I saw the clouds moving, I made plans at the place of movement, and when I saw the clouds stopping, I established a framework at the place of stopping.' Just as I was asking this, I suddenly encountered a know-it-all who asked, 'Do you want to see the sun? Why not go to the top of a high mountain?' This mountain monk questioned him in return, 'Where is the top of a high mountain?'"
頂上。他道。紅塵不到處是。諸仁者。好個端的訊息。還會么。長連床上佛陀耶。 上堂。昨夜黃面瞿曇將三千大千世界來。一口吞盡。如人飲湯水。軌跡不留。應時消散。當爾時。諸大菩薩．聲聞羅漢及與一切眾生。盡皆不覺不知。唯有文殊．普賢瞥然覷見。雖然得見。渺渺茫茫。恰似向大洋海里頭出頭沒相似。諸人且道是甚麼訊息。若也檢點得破。許他頂門上具一雙眼。紹興乙亥夏某月五日。有異讖。次日泊然示寂。阇維。煙氣所及。悉成設利。塔司空山。又分窆疊石原。壽五十六。臘三十二。其偈頌流行者。幾數百篇。
臺州真如道會禪師
上堂曰。空劫中事。自肯承當。日用全彰。有何滲漏。正好歸家穩坐。任他雪覆青山。不留元字掛懷。誰顧波翻水面。且道正不立玄。偏不附物一句如何舉似。機絲不掛梭頭事。文彩縱橫意自殊。
興國軍智通大死翁景深禪師
臺之仙居人。族王氏。自幼不群。年十八。依廣度院德芝披削。始謁凈慈象禪師。一日。曰。思而知。慮而解。皆鬼家活計。興不自遏。聞寶峰名尊當世。往求入室。峰曰。直須斷起滅念。向空劫已前掃除玄路。不涉正偏。盡卻今時。全身放下。放盡還放。方有自由分。師聞。頓領厥旨。峰擊鼓告眾曰。深得闡提大死之道。后
【現代漢語翻譯】 現代漢語譯本： 頂上。他說道。紅塵無處不在。各位仁者，這真是個確切的訊息。明白了嗎？長連床上的是佛陀耶（Buddha，覺悟者）。 上堂開示。昨夜黃面瞿曇（Gautama，釋迦牟尼佛）將三千大千世界一口吞盡，如同人喝湯水一般，軌跡不留，應時消散。當時，諸大菩薩（Bodhisattva，追求覺悟的眾生）、聲聞羅漢（Arhat，已證阿羅漢果的弟子）以及一切眾生，都全然不覺不知。唯有文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行的象徵）稍微瞥見。雖然得見，卻也渺渺茫茫，恰似在大洋海里頭出頭沒一般。各位，且說說這是什麼訊息？若能勘破，才可說他頂門上長了一雙慧眼。紹興乙亥年夏某月五日，有奇異的預兆，次日泊然圓寂。火化后，煙氣所及之處，都變成了舍利（Sarira，遺骨）。塔葬于司空山，又分葬于疊石原。享年五十六歲，僧臘三十二年。他的偈頌流傳於世的，有幾百篇。
臺州真如道會禪師
上堂開示說：空劫（the empty aeon，宇宙形成前的狀態）中的事情，如果能肯定地承擔，那麼日用之中就完全彰顯，還有什麼滲漏呢？正好可以歸家安穩地坐著，任憑白雪覆蓋青山，不留下一個字掛在心懷，誰會顧及波浪翻滾的水面呢？且說說這『正不立玄，偏不附物』一句，該如何說？機絲不掛梭頭的事，文采縱橫，意境自然不同。
興國軍智通大死翁景深禪師
是臺州仙居人，姓王。自幼就與衆不同。十八歲時，依廣度院的德芝剃度出家。起初參謁凈慈象禪師。有一天，（象禪師）說：『思慮而知，考慮而解，都是鬼家的活計。』（景深禪師）抑制不住自己，聽說寶峰禪師名尊當世，前往求教。寶峰禪師說：『必須斷絕生滅之念，在空劫之前掃除玄妙之路，不涉及正偏，完全放下現在的執著，放盡還要再放，才能有自由的份。』景深禪師聽了，頓時領悟了其中的旨意。寶峰禪師擊鼓告訴大眾說：『景深禪師得到了闡提（Icchantika，斷善根者）大死之道。』後來
【English Translation】 English version: 『On the crown of the head.』 He said. 『Red dust is everywhere. Virtuous ones, this is truly a definite message. Do you understand? On the long couch is the Buddha (Buddha, the awakened one).』 Ascending the hall, he lectured: 『Last night, the yellow-faced Gautama (Gautama, Shakyamuni Buddha) swallowed the three thousand great thousand worlds in one gulp, like a person drinking soup, leaving no trace, vanishing instantly. At that time, all the great Bodhisattvas (Bodhisattva, beings who seek enlightenment), Sravaka Arhats (Arhat, disciples who have attained Arhatship), and all sentient beings were completely unaware. Only Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice) caught a glimpse. Although they saw it, it was vague and indistinct, like bobbing up and down in the vast ocean. Tell me, everyone, what is this message? If you can break through it, then you can say that you have a pair of eyes on the crown of your head.』 In the summer of the year Yihai of the Shaoxing era, on the fifth day of a certain month, there was an unusual omen. The next day, he passed away peacefully. After cremation, everything touched by the smoke turned into Sarira (Sarira, relics). He was buried in a pagoda on Mount Sikong, and part of his remains were buried in Dieshiyuan. He lived to be fifty-six years old, with thirty-two years as a monk. Hundreds of his verses are circulating in the world.
Chan Master Daohui of Zhenru Temple in Taizhou
Ascending the hall, he said: 『If you can affirm the events in the empty aeon (the empty aeon, the state before the formation of the universe), then everything will be fully manifested in daily life. What leakage is there? It is good to return home and sit peacefully, letting the white snow cover the green mountains, without leaving a single word in your mind. Who cares about the waves on the water? Tell me, how should you express the phrase 'The right does not establish the mysterious, the partial does not cling to things'? The matter of the loom not hanging on the shuttle, the literary talent is horizontal and vertical, and the meaning is naturally different.』
Chan Master Jingtong Dasiong Jingshen of Xingguo Army
He was a native of Xianju in Taizhou, with the surname Wang. From a young age, he was different from others. At the age of eighteen, he was tonsured at Guangdu Temple by Dezhi. He first visited Chan Master Xiang of Jingci Temple. One day, (Chan Master Xiang) said: 『Thinking and knowing, considering and understanding, are all the work of ghosts.』 (Chan Master Jingshen) could not restrain himself and heard that Chan Master Baofeng was famous in the world, so he went to seek instruction. Chan Master Baofeng said: 『You must cut off the thought of arising and ceasing, sweep away the mysterious path before the empty aeon, not involving right or partial, completely let go of the present attachments, let go completely and then let go again, then you will have freedom.』 Chan Master Jingshen heard this and immediately understood the meaning. Chan Master Baofeng beat the drum and told the assembly: 『Chan Master Jingshen has attained the great death path of Icchantika (Icchantika, those who have severed their roots of goodness).』 Later
學宜依之。因號大死翁。建炎改元。開法智通。 上堂曰。來不入門。去不出戶。來去無痕。如何提唱。直得古路苔封。𦏪羊絕跡。蒼梧月鎖。丹鳳不棲。所以道。藏身處沒軌跡。沒軌跡處莫藏身。若能如是。去住無依。了無向背。還委悉么。而今分散如雲鶴。你我相忘觸處玄。 上堂。火里靈苗秀。無根遍界生。諸人如體悉。千里共途行。若也未然。放出連天荊棘。直教大地崢嶸。 僧問。如何是大死翁道。曰。不落正偏圓。云。如何是大死翁德。曰。深山藏不得。獨露有乖疏。 問。如何是正中偏。曰。黑麵老婆披白練。云。如何是偏中正。曰。白頭翁子著皂衫。云。如何是正中來。曰。屎里翻筋斗。云。如何是兼中至。曰。雪刃籠身不自復。云。如何是兼中到。曰。崑崙夜裡行。云。向上還有事也無。曰。捉得烏龜喚作鱉。云。乞師再垂方便。曰。入山逢虎臥。出谷鬼來牽。云。何得干戈相待。曰。三兩線。一斤麻。紹興初。歸住寶藏巖。以事民其服。至壬申二月示微恙。乃曰。世緣盡矣。三月十三。留兄滋家寫遺書。別道舊鄰里。為眾小參。仍說偈曰。不用剃頭。何須澡浴。一堆紅焰。千足萬足。雖然如是。且道向上還有事也無。遂斂目而逝。世壽六十有三。坐夏四十有五。
衡州華藥智朋禪師
【現代漢語翻譯】 現代漢語譯本 學宜依止他。因此被稱為『大死翁』。建炎改元（南宋年號）。在智通寺開堂說法。 上堂說法時說：『來不入門，去不出戶，來去無痕，如何提倡？』 直到古老的道路長滿青苔，山羊絕跡，蒼梧山被月亮鎖住，紅色的鳳凰也不來棲息。所以說：『藏身之處沒有軌跡，沒有軌跡的地方不要藏身。』 如果能這樣，來去沒有依靠，完全沒有方向。還明白嗎？如今分散如雲中的鶴，你我相忘，處處都是玄機。 上堂說法：『火里靈苗秀，無根遍界生。諸人如果能體會，千里同路行。』 如果不能這樣，就放出連天的荊棘，讓大地充滿崎嶇。 有僧人問：『如何是大死翁的道？』 禪師說：『不落入正、偏、圓任何一邊。』 僧人說：『如何是大死翁的德？』 禪師說：『深山也藏不住，獨自顯露又顯得不協調。』 僧人問：『如何是正中偏？』 禪師說：『黑臉老太婆披著白色的絲綢。』 僧人說：『如何是偏中正？』 禪師說：『白頭老翁穿著黑色的衣服。』 僧人問：『如何是正中來？』 禪師說：『在屎堆里翻跟頭。』 僧人問：『如何是兼中至？』 禪師說：『雪亮的刀刃籠罩全身卻不自覺。』 僧人問：『如何是兼中到？』 禪師說：『在崑崙山的夜晚行走。』 僧人問：『向上還有事嗎？』 禪師說：『捉到烏龜卻叫它鱉。』 僧人說：『請禪師再次施加方便。』 禪師說：『入山遇到老虎臥著，出谷有鬼來拉扯。』 僧人問：『為何要干戈相待？』 禪師說：『三兩絲線，一斤麻。』 紹興初年（南宋年號），回到寶藏巖居住，用對待百姓的事情來約束自己。到壬申年二月，略有小病，於是說：『世間的緣分盡了。』 三月十三日，留在哥哥滋的家裡寫遺書，告別過去的鄰里，為大眾做小參，仍然說了偈語：『不用剃頭，何須洗澡。一堆紅焰，千足萬足。』 雖然這樣，且說向上還有事嗎？』 於是合上眼睛去世了。世壽六十三歲，坐夏四十五年。 衡州華藥智朋禪師
【English Translation】 English version He was worthy of being followed for learning. Therefore, he was called 'Great Death Elder'. In the first year of Jianyan (a reign title of the Southern Song Dynasty), he opened the Dharma at Zhitong Temple. In his Dharma talk, he said: 'Coming without entering the gate, going without leaving the door, coming and going without a trace, how to advocate? ' Until the ancient road is covered with moss, goats disappear, Mount Cangwu is locked by the moon, and the red phoenix does not perch. Therefore, it is said: 'Where you hide your body, there is no trace; where there is no trace, do not hide your body.' If you can be like this, coming and going have no reliance, and there is absolutely no direction. Do you understand? Now scattered like cranes in the clouds, you and I forget each other, and everywhere is mystery.' In his Dharma talk: 'A spiritual sprout grows in the fire, without roots it is born throughout the world. If you all can understand, we travel a thousand miles on the same path.' If not, then release the thorns that connect to the sky, making the earth full of ruggedness.' A monk asked: 'What is the Dao of the Great Death Elder?' The Zen master said: 'It does not fall into any side of right, bias, or roundness.' The monk said: 'What is the virtue of the Great Death Elder?' The Zen master said: 'Deep mountains cannot hide it, and being exposed alone seems uncoordinated.' The monk asked: 'What is bias within the right?' The Zen master said: 'A black-faced old woman wears white silk.' The monk said: 'What is right within the bias?' The Zen master said: 'A white-haired old man wears black clothes.' The monk asked: 'What is coming from the right?' The Zen master said: 'Doing somersaults in a pile of excrement.' The monk asked: 'What is arriving within the combined?' The Zen master said: 'A snow-bright blade covers the whole body without being noticed.' The monk asked: 'What is reaching within the combined?' The Zen master said: 'Walking in the night on Mount Kunlun.' The monk asked: 'Is there anything beyond this?' The Zen master said: 'Catching a turtle and calling it a鱉 (biē, a type of turtle).』 The monk said: 'Please, Zen master, bestow further convenience.' The Zen master said: 'Entering the mountain and encountering a tiger lying down, leaving the valley and being pulled by ghosts.' The monk asked: 'Why treat each other with hostility?' The Zen master said: 'Three or two strands of thread, a pound of hemp.' In the early years of Shaoxing (a reign title of the Southern Song Dynasty), he returned to live in Baozang Rock, using the affairs of the people to restrain himself. In the second month of the year Ren Shen, he had a slight illness, and then said: 'The worldly connections are exhausted.' On the thirteenth day of the third month, he stayed at his brother Zi's house to write a will, bid farewell to the old neighbors, and gave a small Dharma talk to the public, still saying the verse: 'No need to shave the head, no need to bathe. A pile of red flames, a thousand feet, ten thousand feet.' Although it is like this, let's say, is there anything beyond this?' Then he closed his eyes and passed away. His age was sixty-three, and he spent forty-five summers in monastic practice. Zen Master Zhipeng of Huayao in Hengzhou
四明人。族黃氏。未冠為僧。依寶峰有年。無省。因為眾持缽。峰自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。流水光中古木清。噫。你是何人。師即禮辭。持以還浙。至南徐焦山展掛次。枯木成禪師見之。嘆曰。今日方知此老親見先師來。師聞即契悟(有本小異)。遂曰。元來恁么地。成曰。汝作么生會。師曰。春生夏長。秋收冬藏。成曰。直須保任。師應喏。紹興初。出住華藥。次遷清涼。 上堂曰。海風吹夢。嶺猿啼月。敢問諸人。是何時節。恁么會得。無影樹下任遨遊。其或未然。三條椽下。直須打徹。後退居四明之瑞巖。建康帥再以清涼挽之。明守亦勉其行。師不從。作偈送使者曰。相煩專使入煙霞。灰冷無湯不點茶。寄語甬東賢太守。難教枯木再生華。未幾。終於端巖。
衢州烏巨癡憨如懿禪師
上堂曰。至道休存佛祖言。更須放下莫論禪。未彰文彩全提妙。暗裡虛明徹底圓。
大洪智禪師法嗣
紹興府天章樞禪師
上堂。召大眾曰。春將至。歲已暮。思量古往今來。只是個般排程。凝眸昔日家風。下足舊將岐路。勸君休莫莽鹵。眨上眉毛須薦取。東村王老笑呵呵。此道今人棄如土。
大洪凈嚴守遂禪師法嗣
隨州大洪慶顯禪師
【現代漢語翻譯】 現代漢語譯本： 這位禪師是四明（地名，今浙江寧波）人，姓黃。未成年時就出家為僧，在寶峰寺修行多年，但沒有開悟。一次，他為大眾托缽乞食，寶峰禪師為他題寫了一幅畫像，上面寫道：『雨後洗過的桃花花萼嬌嫩，風中搖曳的柳絲輕柔。白雲的倒影里露出奇特的石頭，流水的波光中古老的樹木清幽。』 唉，你是誰？禪師於是行禮告辭，帶著畫像返回浙江。到達南徐（地名，今江蘇鎮江）焦山時，被枯木成禪師看到這幅畫像，感嘆道：『今天才知道這位老修行親自見過先師。』 禪師聽后立刻開悟（有的版本略有不同）。於是說：『原來是這樣啊。』 成禪師問：『你是怎麼理解的？』 禪師回答：『春天生長，夏天滋長，秋天收穫，冬天儲藏。』 成禪師說：『一定要好好保持這種狀態。』 禪師應答：『是。』 紹興初年，禪師出任華藥寺住持，後來又遷往清涼寺。上堂說法時說：『海風吹來夢境，山間的猿猴啼叫著月亮。』 敢問各位，這是什麼時節？如果這樣理解了，就能在無影樹下自由自在地遨遊。如果不是這樣，就在三條椽子（指簡陋的屋舍）下，必須徹底參透。』 後來退隱到四明瑞巖寺。建康（地名，今江蘇南京）的統帥再次邀請他去清涼寺，明州的太守也勸他前往，禪師沒有答應，作了一首偈送給使者說：『有勞您這位專使進入煙霞之地，我這裡灰已經冷了，沒有熱水不能煮茶。請轉告甬東（寧波古稱）的賢明太守，難以讓枯木再次開花。』 不久，禪師在端巖圓寂。
衢州烏巨癡憨如懿禪師
上堂說法時說：『至高的道理不要執著于佛祖的言語，更要放下，不要談論禪。未曾彰顯文采時，完全提持才是妙，暗中虛明才能徹底圓滿。』
大洪智禪師的法嗣
紹興府天章樞禪師
上堂說法，召集大眾說：『春天將要來臨，一年已經到了尾聲。』 思量古往今來，只是這樣的安排。凝視昔日的家風，落腳在舊時的岔路。勸你們不要莽撞草率，眨一下眉毛就要領會。東村的王老笑呵呵，這種道理現在的人像丟棄泥土一樣。』
大洪凈嚴守遂禪師的法嗣
隨州大洪慶顯禪師
【English Translation】 English version: This Chan master was from Siming (place name, present-day Ningbo, Zhejiang), with the surname Huang. He became a monk before adulthood, practicing at Baofeng Temple for many years without enlightenment. Once, he was begging for alms for the community, and Chan Master Baofeng inscribed a portrait for him, writing: 'Peach calyxes, washed by rain, are tender and light red; willow branches, swaying in the wind, are light green. Strange rocks are revealed in the shadows of white clouds; ancient trees are clear in the light of flowing water.' Alas, who are you? The Chan master then bowed and took his leave, returning to Zhejiang with the portrait. When he arrived at Jiaoshan in Nanxu (place name, present-day Zhenjiang, Jiangsu), Chan Master Kumu Cheng saw the portrait and exclaimed: 'Today I know that this old practitioner personally met the former master.' Upon hearing this, the Chan master immediately attained enlightenment (some versions differ slightly). He then said: 'So that's how it is.' Chan Master Cheng asked: 'How do you understand it?' The Chan master replied: 'Spring brings forth growth, summer nurtures it, autumn harvests, and winter stores.' Chan Master Cheng said: 'You must maintain this state well.' The Chan master responded: 'Yes.' In the early years of Shaoxing, the Chan master became the abbot of Huayao Temple, and later moved to Qingliang Temple. During an assembly, he said: 'The sea breeze blows dreams, and the mountain apes cry at the moon.' May I ask everyone, what season is this? If you understand it this way, you can freely roam under the shadowless tree. If not, then under the three rafters (referring to a simple dwelling), you must thoroughly penetrate it.' Later, he retired to Ruiyan Temple in Siming. The commander of Jiankang (place name, present-day Nanjing, Jiangsu) again invited him to Qingliang Temple, and the prefect of Mingzhou also urged him to go, but the Chan master declined, composing a verse to send to the envoy: 'Troubling you, the special envoy, to enter the misty mountains, my ashes are cold, and there is no hot water to brew tea. Please tell the virtuous prefect of Yongdong (ancient name for Ningbo), it is difficult to make a withered tree bloom again.' Not long after, the Chan master passed away at Duanyan.
Chan Master Chi Han Ruyi of Wuju in Quzhou
During an assembly, he said: 'The supreme truth should not cling to the words of the Buddhas and patriarchs, but should be let go of, and not discussed as Chan. When the literary brilliance has not yet manifested, completely upholding it is wonderful; in the darkness, emptiness and clarity can be thoroughly perfected.'
Dharma descendant of Chan Master Zhi of Dahong
Chan Master Tianzhang Shu of Shaoxing Prefecture
During an assembly, he summoned the assembly and said: 'Spring is about to arrive, and the year is coming to an end.' Thinking about the past and the present, it is just this kind of arrangement. Gazing at the old family style, setting foot on the old crossroads. I advise you not to be rash and careless, you must comprehend with a blink of an eye. Old Wang of Dongcun laughs heartily, this truth is discarded by people today like dirt.'
Dharma descendant of Chan Master Jingyan Shousui of Dahong
Chan Master Qingxian of Dahong in Suizhou
僧問。須菩提巖中宴坐。帝釋雨華。和尚新據洪峰。有何祥瑞。曰。鐵牛耕破扶桑國。迸出金烏照海門。云。未審是何宗旨。曰。熨斗煎茶銚不同。
嘉泰普燈錄卷第九
音釋
誧音普 嵊音盛 釜音父 𨇾蘇協切 蹀徒篋切 沔音緬 憧音沖 侑禹救切 隰音習 湫在九切 詪音艮 懜武亙切 甬音乏音勇耳劄 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十四世(臨濟十世黃龍三世)
泐潭應干禪師法嗣
楚州勝因咸靜禪師
郡之山陽人。族高氏。甫冠。落髮受具。游講肆。慨然曰。義學豈吾事哉。乃去。謁名宿。晚契悟于泐潭。望重江湖。凡三董名剎。住勝因日。嘗臨池為堂以燕息。名曰戲魚。故叢林雅以稱焉。 上堂曰。遊遍天下。當知寸步不曾移。歷盡門庭。家家灶底少煙不得。所以肩筇帩履。乘興而行。掣鉤沉絲。任性而住。不為故鄉田地好。因緣熟處便為家。今日信手拈來。從前幾曾計較。不離舊時科段。一回舉著一回新。明眼底。瞥地便回。未悟者。識取面目。且道如何是本來面目。良久。曰。前臺華髮後臺見。上界鐘聲地獄聞。以拂子擊禪床
【現代漢語翻譯】 現代漢語譯本 僧人問：『須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）在巖洞中靜坐，帝釋（Indra，佛教的護法神）降下天花。和尚您新近主持洪峰寺，有什麼祥瑞之兆？』 禪師回答：『鐵牛耕破扶桑國（指日本），迸出金烏（太陽的別稱）照亮海門。』 僧人又問：『不知這是什麼宗旨？』 禪師回答：『熨斗煎茶，茶銚（煮茶的器具）各不相同。』
嘉泰普燈錄卷第九
音釋
誧音普 嵊音盛 釜音父 𨇾蘇協切 蹀徒篋切 沔音緬 憧音沖 侑禹救切 隰音習 湫在九切 詪音艮 懜武亙切 甬音乏音勇耳劄 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十四世(臨濟十世黃龍三世)
泐潭應干禪師法嗣
楚州勝因咸靜禪師
禪師是郡中山陽人，姓高。剛成年就剃度出家，受了具足戒。遊學于講經場所，慨嘆道：『義理之學難道是我的事業嗎？』於是離開，參訪名宿，晚年于泐潭禪師處開悟。聲望很高，曾三次主持名剎。住在勝因寺時，曾在池邊建堂以休息，名為戲魚。所以叢林中都雅稱他為戲魚。 上堂說法：『遊遍天下，應當知道寸步不曾移動。歷盡門庭，家家灶底都不能缺少煙火。所以肩挑竹杖，腳穿草鞋，乘興而行。放下釣鉤，沉下釣絲，隨性而住。不是因為故鄉田地好，而是因緣成熟的地方便是家。今日信手拈來，從前幾曾計較。不離舊時科段，一回舉著一回新。明眼人，瞥地便能回頭。未悟者，認識本來面目。且說如何是本來面目？』良久，說：『前臺華髮後臺見，上界鐘聲地獄聞。』用拂子擊禪床。
【English Translation】 English version A monk asked: 'When Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) was sitting in meditation in a rock cave, Indra (a protector deity in Buddhism) showered flowers. You, venerable abbot, have newly taken charge of Hongfeng Monastery. What auspicious signs are there?' The Zen master replied: 'An iron ox plows through Fusang (an ancient name for Japan), and a golden crow (another name for the sun) bursts forth, illuminating the sea gate.' The monk further asked: 'I don't know what is the principle of this?' The Zen master replied: 'An iron (smoothing) iron for boiling tea, and a tea kettle are not the same.'
Jia Tai Pu Deng Lu, Volume 9
Phonetic Annotations
誧 pronounced as Pu, 嵊 pronounced as Sheng, 釜 pronounced as Fu, 𨇾 pronounced as Su Xie, 蹀 pronounced as Tu Qie, 沔 pronounced as Mian, 憧 pronounced as Chong, 侑 pronounced as Yu Jiu, 隰 pronounced as Xi, 湫 pronounced as Zai Jiu, 詪 pronounced as Gen, 懜 pronounced as Wu Gen, 甬 pronounced as Fa or Yong Er Zha Supplement to the Buddhist Canon, Volume 79, No. 1559, Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu, Volume 10
Compiled by the monk Zhengshou of Bao'en Guangxiao Zen Monastery in Pingjiang Prefecture
Fourteenth Generation of Nanyue (Tenth Generation of Linji, Third Generation of Huanglong)
Successor of Zen Master Yinggan of Letan
Zen Master Xianjing of Shengyin Monastery in Chuzhou
The Zen master was a native of Shanyang in the prefecture, with the surname Gao. Upon reaching adulthood, he shaved his head and received the full precepts. He traveled to lecture halls and lamented, 'Is the study of doctrines my true calling?' So he left and visited renowned masters, eventually attaining enlightenment under Zen Master Letan. He was highly respected and served as abbot of famous monasteries three times. While residing at Shengyin Monastery, he built a hall by the pond for relaxation, naming it 'Playing Fish.' Therefore, the monastic community respectfully referred to him as 'Playing Fish'. Ascending the Dharma hall, he said: 'Having traveled all over the world, you should know that you have not moved a single step. Having passed through all the gates, every household's stove must have smoke. Therefore, carrying a bamboo staff and wearing straw sandals, one travels according to inclination. Casting a hook and sinking a line, one dwells according to nature. It is not because the fields of the hometown are good, but wherever the conditions are ripe, that becomes home. Today, picking things up at random, how much have I calculated before? Not departing from the old routines, each time it is raised, it is new. For those with clear eyes, they can turn back in a flash. For those who have not awakened, recognize your original face. Now, what is the original face?' After a long pause, he said: 'Gray hair is seen on the front stage, the sound of bells from the upper realm is heard in the lower realm.' He struck the Zen platform with his whisk.
。下座。 上堂。氣候欲流金。炎威將鑠石。扇子搖明月。云片聳奇峰。蠶成繭而麥漸收。筍抽簪而梅已熟。薰風習習。逝水滔滔。鵲噪森松。鶯啼修竹。觀音勢至。文殊普賢。有愿必從。無剎不現。正當今日人天會上。還有得見底么。如無。聽取崇寧老。從頭說向公。 上堂。匣中寶劍。袖裡金錘。時節既彰。莫辭拈出。擊開關鎖。斬斷葛藤。令他跳出生死門。驀過荊棘路。人人似生師子。個個如活大䖝。休教著布過他州。直待還鄉衣晝錦。 上堂。舉。世尊在摩竭陀國為眾說法。是時將欲白夏。乃謂阿難曰。諸大弟子。人天四眾。我常說法。不生敬仰。我今入因沙臼室中。坐夏九旬。忽有人來問法之時。汝代為我說。一切法不生。一切法不滅。言訖。掩室而坐。師召眾曰。釋迦老子初成佛道之時。大都事不獲已。才方成個保社。便生退倦之心。勝因當時若見。將釘釘卻室門。教伊一生無出身之路。免得後代兒孫遞相仿敩。不見道。若不傳法度眾生。是不名為報恩者。擊拂子。下座。后晦處漣漪之天寧。云微疾。書偈曰。弄罷影戲。七十一載。更問如何。回來別賽。置筆。儼然而逝。茶毗。收設利靈骨。建塔奉藏。臘五十二。
潭州龍牙宗密禪師
豫章人。虎丘隆禪師遊方。尚及親見。 上堂曰。休把
庭華類此身。庭華落後更逢春。此身一往知何處。三界茫茫愁殺人。
福州雪峰有需禪師
興化甫田洪氏子。 上堂曰。山僧尋常不欲潑水向諸人耳里。撒砂向諸人眼裡。何故。水若入耳。終壞耳根。砂若入眼。必為眼翳。若是皮下有血漢。聞恁么道。便好瞥地去。若能如是。三世諸佛覓他軌跡不得。十聖三賢階級他不得。一大藏教說他不著。為甚麼如此。只為他聖凡情盡。數量管他不得。于衲僧分上早不著便了也。那堪向老胡口頭盛將涕唾。向口中咂㗖。如人患瘧吃鹽梅相似。雖則一期引發津液。豈知他日抵債去在。
福州東禪祖鑒從密禪師
汀州人也。 上堂曰。開口不是禪。合口不是道。踏步擬進前。全身落荒草。
慶元府天童普文禪師
郡之萬齡人。族畢氏。幼穎悟。未冠得度。往南屏聽臺教。因為檀越修懺摩。有問曰。公之所懺罪。為自懺耶。為他懺耶。若自懺罪。罪性何來。若懺他罪。他罪非汝。烏能懺之。師不能對。遂改服遊方。造泐潭。足才踵門。潭即呵之。擬問。即曳杖逐之。一日。忽呼師至丈室曰。我有古人公案要與你商量。師擬進語。潭遂喝。師豁然領悟。乃大笑。潭下繩床執師手曰。汝會佛法耶。師便喝。復托開。潭大笑。於是名聞四馳。學者宗仰。
【現代漢語翻譯】 現代漢語譯本 庭院中的花朵就像我們的身體一樣，庭院中的花朵凋落後，來年春天還會再次綻放。但是我們的身體一旦逝去，又會到哪裡去呢？三界如此茫茫無際，真是令人愁苦啊。
福州雪峰有需禪師
興化甫田洪氏之子。上堂說法時說：『老衲我通常不願意把水潑到你們的耳朵里，也不願意把沙子撒到你們的眼睛裡。』為什麼呢？水如果進入耳朵，最終會損壞耳根；沙子如果進入眼睛，一定會形成眼翳。如果是皮下有血性的漢子，聽到這樣的話，最好立刻離開。如果能做到這樣，三世諸佛也找不到他的軌跡，十聖三賢也無法用階級來衡量他，整個大藏經也無法完全描述他。為什麼會這樣呢？只因爲他聖凡之情已經斷絕，數量也無法約束他。對於參禪的僧人來說，早就已經不著邊際了。哪裡還忍心向老胡（指達摩）的口頭上盛放涕唾，又向口中咂㗖，就像人患瘧疾時吃鹽梅一樣。雖然一時引發津液，哪裡知道將來要償還債務呢？
福州東禪祖鑒從密禪師
汀州人。上堂說法時說：『開口說話不是禪，閉口不言也不是道。抬腳想要向前走，全身卻落入荒草之中。』
慶元府天童普文禪師
是郡里萬齡人，姓畢。從小就聰明穎悟，未成年就出家。前往南屏聽講天臺宗的教義。因為有施主做法事懺悔，有人問他說：『您所懺悔的罪過，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔罪過，那麼罪過的本性從何而來？如果是為他人懺悔罪過，那麼他人的罪過與您無關，您又怎麼能懺悔呢？』普文禪師無法回答。於是改換僧服，四處遊歷參學，拜訪泐潭禪師。他剛到門口，泐潭禪師就呵斥他，他剛想提問，泐潭禪師就用禪杖驅趕他。有一天，泐潭禪師忽然叫普文禪師到方丈室，說：『我有一個古人的公案要和你商量。』普文禪師剛想說話，泐潭禪師就大喝一聲，普文禪師豁然領悟，於是大笑起來。泐潭禪師從繩床上下來，拉著普文禪師的手說：『你懂佛法了嗎？』普文禪師便大喝一聲，又推開泐潭禪師。泐潭禪師大笑。於是普文禪師的名聲傳揚開來，學人都敬仰他。
【English Translation】 English version The garden flowers are like our bodies. After the garden flowers wither, they will bloom again in the coming spring. But once our bodies are gone, where will they go? The three realms are so vast and boundless, it is truly distressing.
Zen Master Youxu of Xuefeng in Fuzhou
He was the son of the Hong family of Putian, Xinghua. He said in his Dharma talk: 'This old monk usually doesn't want to splash water into your ears, nor does he want to scatter sand into your eyes.' Why? If water enters the ears, it will eventually damage the ear roots; if sand enters the eyes, it will definitely form eye disease. If you are a man of blood and spirit under the skin, it is best to leave immediately upon hearing such words. If you can do this, the Buddhas of the three worlds cannot find his traces, the ten saints and three sages cannot measure him with ranks, and the entire Tripitaka cannot fully describe him. Why is this so? It is only because his feelings for the sacred and the mundane have been severed, and numbers cannot restrain him. For Chan monks, it has long been irrelevant. How can one bear to put snot and saliva on the mouth of old Hu (referring to Bodhidharma), and then suck and lick it into the mouth, like a person with malaria eating salted plums. Although it temporarily induces body fluids, how do you know that you will have to repay the debt in the future?'
Zen Master Congmi of Dongchan Zujian in Fuzhou
He was from Tingzhou. He said in his Dharma talk: 'Opening your mouth is not Chan, closing your mouth is not the Tao. Lifting your foot to move forward, your whole body falls into the wilderness.'
Zen Master Puwen of Tiantong in Qingyuan Prefecture
He was from Wanling in the prefecture, with the surname Bi. He was intelligent and insightful from a young age, and became a monk before adulthood. He went to Nanping to listen to the teachings of the Tiantai school. Because a patron was performing a repentance ceremony, someone asked him: 'The sins you are repenting for, are you repenting for yourself, or for others? If you are repenting for your own sins, then where does the nature of sin come from? If you are repenting for the sins of others, then the sins of others have nothing to do with you, so how can you repent for them?' Zen Master Puwen could not answer. So he changed his monastic robes and traveled around to study, visiting Zen Master Letan. As soon as he arrived at the door, Zen Master Letan scolded him, and as soon as he tried to ask a question, Zen Master Letan drove him away with his staff. One day, Zen Master Letan suddenly called Zen Master Puwen to his abbot's room and said: 'I have an ancient koan that I want to discuss with you.' As soon as Zen Master Puwen tried to speak, Zen Master Letan shouted loudly, and Zen Master Puwen suddenly realized, and then laughed loudly. Zen Master Letan came down from his rope bed, took Zen Master Puwen's hand and said: 'Do you understand the Buddha-dharma?' Zen Master Puwen then shouted loudly, and pushed Zen Master Letan away. Zen Master Letan laughed loudly. Thus, Zen Master Puwen's fame spread far and wide, and scholars revered him.
后歸桑梓。留天童。掩關卻掃者八年。寺偶虛席。群僚命師開法。恐其遁。預遣吏候于道。故不得辭。受請日。 上堂曰。咄哉黃面老。佛法付王臣。林下無情客。官差逼殺人。莫有知心底。為我免得么。若無。不免將錯就錯。便下座。師凡見僧來。必叱曰。楖栗未擔時。為汝說了也。且道說個甚麼。招手洗缽。拈扇張弓。趙州柏樹子。靈云見桃華。且擲放一邊。山僧無恁么閑唇吻與汝打葛藤。何不休歇去。拈拄杖逐之。宣和六年三月二十。沐浴升堂。說偈遺眾。脫然示寂。偈曰。寶杖敲空觸處春。箇中消息特彌綸。昨宵風動寒巖冷。驚起泥牛耕白雲。壽七十七。臘五十八。
江州圓通圓機道旻禪師
世稱古佛。興化仙遊人。族蔡氏。母夢吞摩尼寶珠有孕。生五歲。足不履。口不言。母抱游西明寺。見佛像。遽履地合爪。稱南無佛。仍作禮。人大異之。及宦學大梁。依景德寺德祥出家。熙寧二年。以試經得度。遍往參激皆染指。親溈山喆禪師最久。晚慕泐潭。往謁。潭見。默器之。師陳歷參所得。不蒙印可。潭舉世尊拈華。迦葉微笑語以問。復不契。后侍潭行次。潭以拄杖架肩。長噓曰。會么。師擬對。潭便打。有頃。復拈草示之曰。是甚麼。亦擬對。潭遂喝。於是頓明大法。作拈華勢曰。這回瞞旻上座
【現代漢語翻譯】 現代漢語譯本 之後（禪師）回到桑梓（指家鄉）。在天童寺，閉關謝客，掃地自修了八年。寺里恰好空出一個住持的位置，眾官員便請禪師去主持佛法。又怕他逃走，預先派官吏在路上等候，所以（禪師）無法推辭。接受邀請那天，禪師上堂說法，說：『咄，這個黃面老（指佛祖），佛法交付給王臣。林下的無情之人，官府差事逼死人啊！有沒有知心的人，能為我免了這差事？如果沒有，那就不免將錯就錯了。』說完便下座。 禪師凡是見到僧人來，必定呵斥道：『楖栗（一種木杖）還沒擔起來的時候，就為你們說過了！』且說說了些什麼？（禪師便）招手洗缽，拿起扇子張弓（比喻動作）。趙州的柏樹子，靈云見到桃花（都是開悟的機緣）。且把這些都扔在一邊。山僧我沒有那麼多閑工夫和你們打葛藤（辯論）。為何不休歇去？』說完便拿起拄杖驅趕他們。宣和六年三月二十日，（禪師）沐浴后升堂，說了偈語留給眾人，安詳地圓寂了。偈語說：『寶杖敲空，觸處皆是春意。這其中的訊息特別圓滿。昨夜風吹動寒冷的巖石，驚醒了泥牛在耕耘白雲。』（禪師）享年七十七歲，僧臘五十八年。
江州圓通圓機道旻禪師
世人稱他為古佛。是興化仙遊人，姓蔡。他的母親夢見吞下摩尼寶珠（象徵純潔和智慧）后懷孕。出生后五歲，腳不著地，口不能言。母親抱著他遊覽西明寺，見到佛像，（他）立刻腳踏實地，合掌，稱念『南無佛』（皈依佛），並且作禮。人們都對此感到非常驚異。等到（他）長大後到大梁求學，依景德寺的德祥出家。熙寧二年，通過試經獲得了度牒。他廣泛地參訪名師，都只是略有接觸。親近溈山喆禪師的時間最長。晚年仰慕泐潭，前去拜謁。泐潭見到他，默默地認為他是可造之材。禪師陳述了歷次參學所得，沒有得到泐潭的認可。泐潭舉世尊拈華（拈花微笑的典故），迦葉微笑的典故來問他，仍然不契合。後來侍奉泐潭行走時，泐潭用拄杖架在他的肩膀上，長嘆一聲說：『會么？』禪師想要回答，泐潭便打了他。過了一會兒，又拿起一根草給他看，說：『這是什麼？』（禪師）也想要回答，泐潭就喝斥他。於是（禪師）頓悟了大法，做了個拈花的姿勢說：『這回瞞不過旻上座了！』
【English Translation】 English version Afterwards, (the Chan master) returned to his hometown. At Tiantong Temple, he secluded himself, declined visitors, and devoted himself to self-cultivation by sweeping the grounds for eight years. The position of abbot in the temple happened to become vacant, and the officials invited the Chan master to preside over the Dharma. Fearing that he would escape, they sent officials to wait for him on the road in advance, so (the Chan master) could not refuse. On the day he accepted the invitation, the Chan master ascended the hall and said: 'Alas, this yellow-faced old man (referring to the Buddha), the Buddha-dharma is entrusted to kings and ministers. The heartless people in the forest, the official duties are forcing people to death! Is there anyone who understands my heart and can exempt me from this duty? If not, then I have no choice but to make the best of a bad situation.' After saying this, he descended from the seat. Whenever the Chan master saw a monk coming, he would scold: 'Before you even carried the staff (a type of wooden staff), I had already told you!' And what did I say? (The Chan master) then beckoned to wash the bowl, picked up the fan and drew the bow (metaphorical actions). Zhaozhou's cypress tree, Lingyun seeing the peach blossoms (both are opportunities for enlightenment). Let's throw these aside. This mountain monk doesn't have so much free time to argue with you. Why not rest?' After saying this, he picked up the staff and drove them away. On the twentieth day of the third month of the sixth year of Xuanhe, (the Chan master) bathed and ascended the hall, said a verse to leave to the crowd, and passed away peacefully. The verse said: 'The precious staff knocks the void, everywhere is the spring. The news in it is particularly complete. Last night the wind blew the cold rocks, startling the mud ox plowing the white clouds.' (The Chan master) lived to the age of seventy-seven, and had been a monk for fifty-eight years.
Chan Master Daomin of Yuantong Yuanji Temple in Jiangzhou
He was known as the Ancient Buddha by the world. He was a native of Xianyou in Xinghua, with the surname Cai. His mother dreamed of swallowing a Mani jewel (symbolizing purity and wisdom) and became pregnant. At the age of five, he did not walk on the ground and could not speak. His mother carried him to visit Ximing Temple. When he saw the Buddha statue, (he) immediately stepped on the ground, put his palms together, and chanted 'Namo Buddha' (taking refuge in the Buddha), and bowed. People were very surprised by this. When (he) grew up and went to Daliang to study, he became a monk under Dexiang of Jingde Temple. In the second year of Xining, he obtained ordination by passing the scripture examination. He widely visited famous teachers, but only had brief encounters. He was closest to Chan Master Zhe of Weishan for the longest time. In his later years, he admired Letan and went to visit him. Letan saw him and silently considered him to be a promising talent. The Chan master stated what he had learned from previous studies, but did not receive Letan's approval. Letan used the story of the World Honored One picking up a flower (the story of the Buddha holding up a flower and Mahakasyapa smiling), and Mahakasyapa's smile to ask him, but it still did not match. Later, while serving Letan, Letan put the staff on his shoulder and sighed, 'Do you understand?' The Chan master wanted to answer, but Letan hit him. After a while, he picked up a grass and showed it to him, saying, 'What is this?' (The Chan master) also wanted to answer, but Letan scolded him. Then (the Chan master) suddenly realized the great Dharma, made a gesture of picking up a flower and said, 'This time, I can't hide it from Senior Monk Min!'
不得也。潭挽曰。更道。更道。師曰。南山起云。北山下雨。即禮拜。潭首肯。建中靖國出住灌溪。三年謝去。未幾。居圓通。以符道濟禪師之記。學者向臻。 朝廷聞其道。會宰臣復為之請。 錫以命服與圓機號。 上堂曰。諸佛出世。無法與人。只是抽釘拔楔。除癡斷惑。學道之士不可自謾。若有一疑如芥子許。是汝真善知識。喝一喝。曰。是甚麼。切莫刺腦入膠盆。 上堂。拈拄杖示眾曰。看看。這個變作執金剛神。被金甲。持叉當門而立。佛來魔來。天來人來。被喝云。道得也叉下死。道不得也叉下死。直得釋迦㔃耳。彌勒攢眉。自余依草附木。無主孤魂。孰敢正眼覷著。咄。饒他氣宇如王。也是冬行夏令。 上堂。把定乾坤。照破髑髏即且從。你如何道得雲龍亨會句。良久。曰。袖頭打領。腋下剜襟。 福嚴專使至。僧問。如何是把得住底句。曰。巍巍石耳峰。云。如何是把不住底句。曰。渺渺[仁-二+(亡/大)]溪水。云。去則不去時如何。曰。三峰指天。云。去則便去時如何。曰。一驢兩觜。云。恁么則小出大遇也。曰。舌拄上腭。 問。如何是佛。曰。狗㘅赦書。云。如何是祖師西來意。曰。黃鶴樓前鸚鵡洲。政和二年。建窣堵波于西峰之麓。庵其傍。明年十月九日。乞 旨以嫡子守慧繼席。
【現代漢語翻譯】 現代漢語譯本： 不行。 潭（潭，指僧人）挽留說：『再說一句，再說一句。』 師（師，指禪師）說：『南山升起云，北山下著雨。』 隨即禮拜。 潭首肯。 建中靖國年間，（禪師）離開（原來的住處）去灌溪。 三年後辭別離去。 不久，居住在圓通。 因為符合道濟禪師的預言。 學者紛紛前來。 朝廷聽聞他的道行，恰逢宰相再次為他請求。 賜予他命服和圓機的稱號。 上堂說法時說：『諸佛出世，沒有法可以給人，只是抽掉釘子拔掉木楔，去除愚癡斷絕迷惑。 學道的人不可自欺。 如果有一點疑惑像芥菜籽那麼大，就是你真正的善知識。』 喝一聲，說：『這是什麼？ 切莫刺腦殼進入膠盆。』 上堂說法。 拿起拄杖向大眾展示說：『看看，這個變成執金剛神（執金剛神，佛教護法神），披著金甲，拿著叉子站在門口。 佛來魔來，天來人來，被喝斥道：說得對，就在叉下死；說不對，也在叉下死。』 直使得釋迦（釋迦，釋迦牟尼佛）掩耳，彌勒（彌勒，彌勒菩薩）皺眉。 其餘那些依附草木，無主的孤魂，誰敢正眼看著。 咄。 饒他氣宇軒昂如王者，也是冬天行夏天的命令（比喻不合時宜）。 上堂說法。 把定乾坤，照破髑髏（髑髏，死人頭骨）即且從（即且從，就暫且依你），你如何說得出雲龍亨會句？』 良久，說：『袖頭打領，腋下挖襟（比喻畫蛇添足）。』 福嚴（福嚴，地名）專使來到。 僧人問：『如何是把得住的句子？』 （禪師）說：『巍峨的石耳峰。』 （僧人）問：『如何是把不住的句子？』 （禪師）說：『渺茫的[仁-二+(亡/大)]溪水。』 （僧人）問：『去也不去時如何？』 （禪師）說：『三峰指天。』 （僧人）問：『去就去時如何？』 （禪師）說：『一驢兩嘴。』 （僧人）問：『這樣就是小出大遇了。』 （禪師）說：『舌頭抵住上顎。』 （僧人）問：『如何是佛？』 （禪師）說：『狗咬赦書（比喻不識貨）。』 （僧人）問：『如何是祖師西來意？』 （禪師）說：『黃鶴樓前鸚鵡洲。』 政和二年，在西峰的山腳下建造窣堵波（窣堵波，佛塔）。 在旁邊建庵。 第二年十月九日，請求皇上的旨意，讓嫡子守慧繼承席位。
【English Translation】 English version: It was not allowed. Tan (Tan, referring to a monk) pleaded, 'Say more, say more.' The Master (Master, referring to the Zen master) said, 'Clouds rise from the South Mountain, rain falls on the North Mountain.' Then he bowed. Tan nodded in agreement. During the Jianzhong Jingguo period, (the Zen master) left (his original residence) to go to Guanxi. After three years, he resigned and left. Soon after, he resided at Yuantong. This was in accordance with the prophecy of Zen Master Daoji. Scholars flocked to him. The court heard of his virtue, and it happened that the chancellor again requested on his behalf. He was bestowed with official robes and the title of Yuanji. Ascending the hall, he said, 'When Buddhas appear in the world, there is no Dharma to give to people, only the pulling out of nails and the removing of wedges, the elimination of ignorance and the severing of delusion. Those who study the Way must not deceive themselves. If there is even a doubt as small as a mustard seed, it is your true good teacher.' He shouted, saying, 'What is this? Do not stick your head into the glue pot.' Ascending the hall, he held up his staff and showed it to the assembly, saying, 'Look, this transforms into a Vajra-wielding spirit (Vajra-wielding spirit, a Buddhist guardian deity), wearing golden armor, holding a fork, standing at the gate. Whether a Buddha comes, a demon comes, a god comes, or a human comes, he shouts, saying, 'If you can speak correctly, you die under the fork; if you cannot speak correctly, you also die under the fork.' This makes even Shakyamuni (Shakyamuni, Shakyamuni Buddha) cover his ears, and Maitreya (Maitreya, Maitreya Bodhisattva) frown. As for the rest, those who cling to grass and trees, homeless wandering souls, who dares to look directly at him? Humph. Even if he has the imposing presence of a king, it is still like enacting summer orders in winter (a metaphor for being out of sync with the times).' Ascending the hall, he said, 'To firmly grasp the universe and illuminate the skull (skull, the skull of a dead person) is acceptable for now, but how do you speak the phrase of the meeting of clouds and dragons?' After a long silence, he said, 'Sewing a collar on the sleeve, digging a lapel under the armpit (a metaphor for gilding the lily).' A special envoy from Fuyan (Fuyan, a place name) arrived. A monk asked, 'What is the phrase that can be firmly grasped?' (The Zen master) said, 'The towering Stone Ear Peak.' (The monk) asked, 'What is the phrase that cannot be grasped?' (The Zen master) said, 'The vast [仁-二+(亡/大)] Creek water.' (The monk) asked, 'What about when going is not going?' (The Zen master) said, 'Three peaks pointing to the sky.' (The monk) asked, 'What about when going is going?' (The Zen master) said, 'One donkey with two mouths.' (The monk) asked, 'So, it is a small departure with a great encounter?' (The Zen master) said, 'The tongue presses against the upper palate.' (The monk) asked, 'What is Buddha?' (The Zen master) said, 'A dog bites an imperial pardon (a metaphor for not recognizing value).' (The monk) asked, 'What is the meaning of the Patriarch's coming from the West?' (The Zen master) said, 'Parrot Isle in front of Yellow Crane Tower.' In the second year of Zhenghe, a stupa (stupa, a Buddhist pagoda) was built at the foot of the West Peak. A hermitage was built beside it. On the ninth day of the tenth month of the following year, he requested an imperial decree to have his嫡子Shouhui succeed him.
朝廷從之。退藏西庵。緇白愈敬。四年十月九日粥罷。忽集眾。書偈已。趺坐垂誡二百餘言。其略曰。至道虛寂。迥脫根塵。光境俱忘。靈機絕待。真常任運。寧屬去來。應用無方。不存格則。牢關敲磕。電激難通。直須鐵眼頓開。可以死生無間。自茲訣別。可葬全身。三百年後。當興佛事。臨行一著。不落見知。折半破三。好好薦取。隨聲拊膝一下。端然而逝。世壽六十有八。僧臘五十。門人如其誡。奉全身入窣堵波。有聚師平日所遺鬚髮者火之。收設利甚富。郡守上其事。 謚妙空之塔。
慶元府二靈知和庵主
蘇臺玉峰人。族張氏。兒時嘗習坐垂堂。堂傾。父母意其必死。師瞑目自若。因使出家。年滿得度。趨謁泐潭。潭見。乃問。作甚麼。師擬對。潭便打。復喝曰。你喚甚麼作禪。師驀領旨。即曰。禪無後無先。波澄大海。月印青天。又問。如何是道。曰。道。紅塵浩浩。不用安排。本無欠少。潭深然之。次謁衡岳辯禪師。辯尤器重。元符間。抵四明。遂留中峰。有僧來禮拜。師曰。近離甚處。云。天童。曰。太白峰高多少。僧以手斫額作望勢。師曰。猶有這個在。云。卻請庵主道。師卻作斫額勢。僧擬議。便打。師剛毅志高。少偕天童交禪師問道。盟曰。他日吾二人宜踞孤峰絕頂。目視霄漢。
【現代漢語翻譯】 現代漢語譯本：朝廷聽從了他的建議。退庵（退庵）禪師更加受到僧人和俗人的尊敬。四年十月九日早飯後，他突然召集眾人，寫下偈語，然後跏趺而坐，留下二百多字的遺誡。大意是：至高的道是虛空寂靜的，完全脫離了根塵的束縛。光明和境界都一併忘卻，靈妙的機能超越了對待。真常的本性任運自然，哪裡會屬於來去？應用變化無窮，不拘泥於固定的法則。牢固的關隘難以敲開，電光火石般迅速也難以通過。必須鐵眼頓開，才能生死無間。從此訣別，可以安葬全身。三百年後，應當興盛佛事。臨終的一著，不落在見解和知解上。折半破三，好好地體會。』說完，他隨聲拍了一下膝蓋，端然而逝。世壽六十八歲，僧臘五十年。門人按照他的遺誡，將全身放入窣堵波（佛塔）。有人將聚師（聚師）平日遺留的鬚髮火化，收集到大量的舍利。郡守將此事上報朝廷，朝廷謚號為妙空之塔。 慶元府二靈知和庵主（慶元府二靈知和庵主） 他是蘇臺玉峰人，姓張。小時候曾經學習坐禪，在廳堂上。廳堂傾斜，父母認為他必死無疑。他閉著眼睛，神態自若。因此父母讓他出家。成年後正式剃度，前去拜謁泐潭（泐潭）禪師。泐潭禪師見到他，就問：『你在做什麼？』他正要回答，泐潭禪師就打了他，又喝道：『你把什麼叫做禪？』他立刻領悟了旨意，說：『禪無先後，如同波浪平息的大海，明月映照的青天。』又問：『什麼是道？』答道：『道，紅塵滾滾，不用安排，本來就沒有欠缺。』泐潭禪師深深地認可了他。之後他又拜謁了衡岳辯（衡岳辯）禪師，辯禪師更加器重他。元符年間，他來到四明，於是留在中峰。有僧人前來禮拜，他說：『你從哪裡來？』僧人說：『天童。』他說：『太白峰有多高？』僧人用手砍額頭，做出遠望的姿勢。他說：『還有這個在。』僧人說：『請庵主說。』他卻做了砍額頭的姿勢。僧人猶豫不決，他就打了僧人。庵主剛毅有志向，年輕時與天童交（天童交）禪師論道，盟誓說：『將來我們兩人應該佔據孤峰絕頂，目光注視著天空。』
【English Translation】 English version: The court followed his advice. Chan Master Tui'an (退庵) was even more respected by both monks and laypeople. On the ninth day of the tenth month of the fourth year, after breakfast, he suddenly gathered the assembly, wrote a verse, and then sat in the lotus position, leaving behind more than two hundred words of final instructions. The gist was: 'The supreme Dao is empty and still, completely free from the bonds of roots and dust. Both light and realm are forgotten together, and the wondrous function transcends duality. The true and constant nature operates naturally, so where would it belong in terms of coming and going? Application is infinitely varied, not adhering to fixed rules. The firm barrier is difficult to knock open, and even lightning speed is difficult to pass through. One must suddenly open the iron eye to be without separation between life and death. From this farewell, the whole body can be buried. Three hundred years later, Buddhist affairs should flourish. The final move at the time of death does not fall into views and understanding. Halve and break three, and contemplate it well.' After saying this, he slapped his knee once and passed away peacefully. He lived to be sixty-eight years old, with fifty years as a monk. His disciples followed his instructions and placed his whole body in a stupa (窣堵波). Someone cremated the hair and beard that Master Ju (聚師) had left behind, and collected a large number of sharira. The prefect reported this matter to the court, and the court posthumously named it the Pagoda of Wonderful Emptiness. The Hermit Zhihe of Erling in Qingyuan Prefecture (慶元府二靈知和庵主) He was from Yufeng in Sutai, with the surname Zhang. As a child, he used to practice sitting meditation in the hall. The hall collapsed, and his parents thought he would surely die. He closed his eyes, remaining calm and composed. Therefore, his parents allowed him to leave home. After reaching adulthood, he was formally ordained and went to pay respects to Chan Master Letan (泐潭). When Chan Master Letan saw him, he asked, 'What are you doing?' As he was about to answer, Chan Master Letan hit him and shouted, 'What do you call Chan?' He immediately understood the meaning and said, 'Chan has no before and no after, like the sea with calmed waves, the bright moon reflected in the blue sky.' He then asked, 'What is the Dao?' He replied, 'The Dao, the red dust rolls on, no need to arrange, originally there is no lack.' Chan Master Letan deeply approved of him. Later, he paid respects to Chan Master Bian of Hengyue (衡岳辯), who valued him even more. During the Yuanshu period, he came to Siming and stayed at Zhongfeng. A monk came to pay respects, and he said, 'Where did you come from?' The monk said, 'Tiantong.' He said, 'How high is Taibai Peak?' The monk chopped his forehead with his hand, making a gesture of looking into the distance. He said, 'There is still this.' The monk said, 'Please, Hermit, say it.' He made a gesture of chopping his forehead. The monk hesitated, and he hit the monk. The Hermit was resolute and ambitious, and in his youth, he discussed the Dao with Chan Master Jiao of Tiantong (天童交), vowing, 'In the future, the two of us should occupy the solitary peak, looking at the sky.'
為世外之人。不可作今時籍名官府。屈節下氣于俗子者。交爽盟。交至。師竟不出。正言陳公辟書堂為庵。延師咨參。居三十年。殊無長物。唯二虎侍其右。一日。威於人。以偈遣之。宣和七年四月十二。趺坐終於此山。陳公嘗狀師行實及示寂異跡甚詳。仍塑其像。二虎侍之。至今存焉。
投子廣鑒行瑛禪師法嗣
紹興府慈氏瑞仙禪師
郡之餘姚人。年二十去家。以試經披削。習毗尼。因睹戒性如虛空。持者為迷倒。師謂。戒者。束身之法也。何自縛乎。遂探臺教。又閱諸法不自生。亦不從他生。不共不無因。是故說無生。疑曰。又不自他。不共不無因生。畢竟從何而生。即省曰。因緣所生。空假三觀。抑揚性海。心佛眾生。名異體同。十境十乘。轉識成智。不思議境。智照方明。非言詮所及。棄謁承天英．天童交．白牛鄉．保寧璣．佛鑒勤．龍門遠．死心新．三祖宗．洞山微。皆有機語。始至投子。鑒問。鄉里甚處。云。兩浙東越。曰。東越事作么生。云。秦望峰高。鑑湖水闊。曰。秦望峰與你自己。是同是別。云。西天梵語。此土唐言。曰。此猶是叢林祗對。畢竟是同是別。師便喝。鑒便打。師曰。恩大難酬。便禮拜。后歸里。開法慈氏。 上堂曰。吾心似秋月。碧潭清皎潔。無物堪比倫。教
【現代漢語翻譯】 現代漢語譯本 做一個不屬於世俗的人。不要在當今官府登記戶籍，不要向平庸之人卑躬屈膝。斷絕與過去的盟約，斷絕與世俗的交往。老師最終沒有出來（做官）。正直的陳公將書堂改建為庵，邀請老師來此居住並請教參禪。老師在此住了三十年，沒有什麼多餘的物品，只有兩隻老虎侍立在他的左右。一天，老師覺得老虎對他產生了威脅，就用偈語將它們遣走。宣和七年四月十二日，老師在這座山上跏趺而坐，圓寂了。陳公曾經詳細地記錄了老師的生平行事和圓寂時的奇異景象，還塑造了他的雕像，讓兩隻老虎侍立在旁，至今仍然存在。
投子廣鑒行瑛禪師的法嗣
紹興府慈氏瑞仙禪師
是紹興府餘姚人。二十歲離開家，通過背誦經文而剃度出家，學習毗尼（戒律）。因為看到戒的體性如同虛空，執著于戒的人是迷惑顛倒的，禪師說：『戒，是約束身心的法門，為何要自我束縛呢？』於是探究天臺宗的教義，又閱讀了諸法『不自生，也不從他生，不共生，也不無因而生，所以說是無生』的理論，心中疑惑：『又不自生，又不從他生，不共生，也不無因而生，那麼究竟是從哪裡產生的呢？』隨即領悟到：『因緣所生』，空、假、中三觀，闡揚性海，心、佛、眾生，名稱不同而本體相同，十境十乘，轉識成智，不可思議的境界，用智慧觀照才能明白，不是言語所能表達的。禪師先後拜訪了承天英禪師、天童交禪師、白牛鄉禪師、保寧璣禪師、佛鑒勤禪師、龍門遠禪師、死心新禪師、三祖宗禪師、洞山微禪師，都得到了一些開示。最初到達投子寺時，廣鑒禪師問：『你是哪裡人？』禪師回答：『兩浙東越（地名）。』廣鑒禪師問：『東越的事情怎麼樣？』禪師回答：『秦望峰（山名）高聳，鑑湖（湖名）水闊。』廣鑒禪師問：『秦望峰與你自己，是相同還是不同？』禪師回答：『西天（指印度）說梵語，此土（指中國）說唐言。』廣鑒禪師說：『這仍然是叢林中應付的回答，究竟是相同還是不同？』禪師便大喝一聲。廣鑒禪師便打了他。禪師說：『恩情深重難以報答。』便禮拜。後來回到家鄉，在慈氏寺開法。上堂說法時說：『我的心像秋天的月亮，在碧綠的深潭中清澈皎潔。沒有什麼可以比擬，教』
【English Translation】 English version He was a man of the world beyond. He should not be registered in the current government. He would not demean himself before ordinary people. He severed old alliances and worldly connections. The master ultimately did not emerge (to take office). The upright Chen Gong converted the study hall into a hermitage, inviting the master to reside and consult on Chan. The master lived here for thirty years, possessing nothing superfluous, only two tigers attending to his left and right. One day, the master felt threatened by the tigers and sent them away with a verse. On the twelfth day of the fourth month of the Xuanhe seventh year, the master passed away in seated meditation on this mountain. Chen Gong once recorded in detail the master's life and extraordinary events at his passing, and also sculpted his image with two tigers attending, which remains to this day.
A Dharma successor of Touzi Guangjian Xingying Chan Master
Chan Master Ruixian of Cishi in Shaoxing Prefecture
He was a native of Yuyao in Shaoxing Prefecture. He left home at the age of twenty, tonsured by reciting scriptures, and studied the Vinaya (precepts). Because he saw that the nature of precepts is like empty space, and those who cling to them are deluded and inverted, the Chan master said: 'Precepts are methods to restrain the body and mind, why bind oneself?' Thereupon, he explored the teachings of the Tiantai school, and also read the theories that all dharmas 'do not arise from themselves, nor from others, nor from both, nor without a cause, therefore it is said to be unarisen,' and he doubted: 'Neither from self, nor from others, nor from both, nor without a cause, then from where do they ultimately arise?' Immediately he realized: 'Arising from conditions,' the three contemplations of emptiness, provisionality, and the middle way, expounding the ocean of nature, mind, Buddha, and sentient beings, different in name but the same in essence, the ten realms and ten vehicles, transforming consciousness into wisdom, the inconceivable realm, only with wisdom illumination can it be understood, beyond the reach of words. The Chan master successively visited Chan Master Chengtian Ying, Chan Master Tiantong Jiao, Chan Master Bai Niu Xiang, Chan Master Baoning Ji, Chan Master Fojian Qin, Chan Master Longmen Yuan, Chan Master Sixin Xin, Chan Master Sanzuzong, and Chan Master Dongshan Wei, all of whom gave him some instructions. When he first arrived at Touzi Temple, Chan Master Guangjian asked: 'Where are you from?' The Chan master replied: 'Dongyue (place name) in Liangzhe.' Chan Master Guangjian asked: 'What is the matter with Dongyue?' The Chan master replied: 'Mount Qinwang (mountain name) is high, and Jian Lake (lake name) is wide.' Chan Master Guangjian asked: 'Mount Qinwang and yourself, are they the same or different?' The Chan master replied: 'In the Western Heaven (referring to India) they speak Sanskrit, and in this land (referring to China) they speak Tang language.' Chan Master Guangjian said: 'This is still a perfunctory answer in the monastery, ultimately are they the same or different?' The Chan master then shouted loudly. Chan Master Guangjian then struck him. The Chan master said: 'The kindness is great and difficult to repay.' Then he bowed. Later he returned to his hometown and opened the Dharma at Cishi Temple. When ascending the Dharma seat, he said: 'My mind is like the autumn moon, clear and bright in the green deep pool. Nothing can compare, teach'
我如何說。堪嗟古人心。難與今人說。語與時人同。意與時人別。語同人盡知。意別少人別。今人不會古人意。今日教我如何說。直饒會得寒山意。秋月碧潭猶未徹。如何得徹去。此夜一輪明皎潔。縱目觀瞻不是月。是個甚麼。咄。 上堂。舉德山托缽話。乃曰。棚頭鼓未鳴。部樂未抹搶。竿木逞伎倆。著忙出定場。懡㦬便回去。一段最光揚。室中嘗問僧。三個橐馳兩隻腳。日行萬里趁不著。而今收在玉泉山。不許時人亂斟酌。諸人向甚麼處與仙上座相見。
潭州大溈海評禪師
上堂曰。燈籠上作舞。露柱里藏身。森沙神惡發。崑崙奴生嗔。喝一喝。曰。一句合頭語。萬劫墮迷津。
像田梵鄉禪師法嗣
慶元府雪竇持禪師
郡之盧氏子。壯棄俗為僧。遍造禪關。晚謁象田。始悟心要。 上堂曰。休將碧落中秋節。來並曹溪無相月。冷淡非關玉兔光。虛明直透銀蟾冗。圓不圓。缺不缺。一道靈光無間歇。照人何處不分明。直下承當眼添屑。本無生。亦無滅。只有休心最親切。採石江頭弄影時。謫仙到此空顛蹶。咄。 上堂。悟心容易息心難。息得心源到處閑。斗轉星移天欲曉。白雲依舊覆青山。 僧問。中秋不見月時如何。曰。更待夜深看。云。忽若黑雲未散。又且如何。曰。爭怪得老
【現代漢語翻譯】 現代漢語譯本 我該如何說呢？可嘆古人的心境，難以與今人訴說。言語與今人相同，心意卻與今人迥異。言語相同，人人都明白；心意不同，很少有人理解。今人不能領會古人的心意，今天教我如何訴說呢？縱然領會了寒山（Hanshan）的心意，也如秋月映照碧潭，終究未能徹底領悟。如何才能徹底領悟呢？就在這夜晚，一輪明月皎潔無瑕。縱目觀望，所見的並非月亮，那又是什麼呢？咄！ 上堂說法。禪師舉德山（Deshan）托缽的故事，然後說：『棚頭鼓尚未敲響，部樂也未開始演奏，竿木賣弄著伎倆，匆忙地出現在道場。懵懵懂懂地便回去了，這是最光彩的事情。』禪師曾在室內問僧人：『三個布袋飛奔，兩隻腳緊趕慢趕，日行萬里也追趕不上。如今卻被收藏在玉泉山（Yuquan Mountain），不許世人隨意揣測。』各位，你們要在什麼地方與仙上座（Xianshangzuo）相見呢？ 潭州大溈海評禪師（Tan Zhou Da Wei Hai Ping Chanshi） 上堂說法：『在燈籠上跳舞，藏身於露柱之中。森沙神（Sensha Shen）勃然大怒，崑崙奴（Kunlun Nu）也生起嗔恨。』喝一聲。說：『一句迎合時機的言語，會使人萬劫沉淪於迷途。』 象田梵鄉禪師（Xiangtian Fanxiang Chanshi）的法嗣 慶元府雪竇持禪師（Qingyuan Fu Xuedou Chi Chanshi） 禪師是郡中盧氏之子，壯年時捨棄世俗出家為僧，遍訪各處禪關，晚年拜訪象田禪師，才領悟了心要。上堂說法：『不要將碧落（Biluo）中的中秋節，與曹溪（Caoxi）的無相月相提並論。冷淡並非因為玉兔（Yutu）的光芒，虛明直接穿透銀蟾（Yinchan）的空虛。』圓也不圓，缺也不缺，一道靈光沒有間斷。照人之處無不分明，當下承擔卻如同畫蛇添足。本來沒有生，也沒有滅，只有止息妄心才是最親切的。在採石江頭玩弄身影時，謫仙（Zhe Xian）到此也只能徒勞地顛倒。咄！ 上堂說法。悟心容易息心難，息得心源到處閑。斗轉星移天將曉，白雲依舊覆青山。僧人問：『中秋不見月時如何？』禪師說：『更待夜深看。』僧人說：『如果忽然黑雲未散，又該如何？』禪師說：『怎能怪得了老天爺呢？』
【English Translation】 English version How can I speak? Alas, the hearts of the ancients are difficult to convey to people today. My words are the same as those of today's people, but my intentions are different. When the words are the same, everyone understands; when the intentions are different, few understand. Today's people cannot comprehend the intentions of the ancients; how can you teach me to speak today? Even if one understands the mind of Hanshan (Hanshan, meaning Cold Mountain), it is like the autumn moon reflected in the green pool, still not thoroughly understood. How can one thoroughly understand? On this night, a round moon is bright and flawless. Gazing with all one's eyes, what is seen is not the moon; what is it then? 'Doh!' Ascending the hall to preach. The Chan master cited the story of Deshan (Deshan, a Chan master) carrying his alms bowl, and then said: 'The drum at the stage has not yet sounded, the ensemble has not yet begun to play, the pole is showing off its skills, and hurriedly appearing in the arena. Confusedly returning, this is the most glorious thing.' The Chan master once asked a monk in the room: 'Three bags are running fast, two feet are chasing hard, and they cannot catch up even if they travel ten thousand miles a day. Now they are collected in Yuquan Mountain (Yuquan Mountain, Jade Spring Mountain), and people are not allowed to speculate at will.' Everyone, where are you going to meet Senior Immortal (Xianshangzuo, a respectful title for a monk)?' Chan Master Hai Ping of Da Wei in Tanzhou (Tan Zhou Da Wei Hai Ping Chanshi) Ascending the hall to preach: 'Dancing on the lantern, hiding in the pillar. Sensha Shen (Sensha Shen, a spirit) is furious, and Kunlun Nu (Kunlun Nu, a type of servant) also becomes angry.' A shout. Saying: 'A word that caters to the occasion will cause people to sink into delusion for countless kalpas.' The Dharma heir of Chan Master Fanxiang of Xiangtian (Xiangtian Fanxiang Chanshi) Chan Master Chi of Xuedou in Qingyuan Prefecture (Qingyuan Fu Xuedou Chi Chanshi) The Chan master was the son of the Lu family in the prefecture. In his prime, he abandoned the world to become a monk, visited various Chan monasteries, and in his later years, he visited Chan Master Xiangtian and realized the essence of the mind. Ascending the hall to preach: 'Do not compare the Mid-Autumn Festival in Biluo (Biluo, a celestial realm) with the formless moon of Caoxi (Caoxi, the location of the Sixth Patriarch's monastery). The coldness is not because of the light of the Jade Rabbit (Yutu, the moon rabbit), the emptiness directly penetrates the emptiness of the Silver Toad (Yinchan, the moon). Neither round nor not round, neither missing nor not missing, a ray of spiritual light is uninterrupted. Wherever it shines, everything is clear, but to take it up directly is like adding feet to a snake.' Originally there is no birth, and there is no death, only stopping the mind is the most intimate. When playing with shadows at the head of the Caishi River, the banished immortal (Zhe Xian, referring to Li Bai) can only futilely stumble here. 'Doh!' Ascending the hall to preach. It is easy to awaken the mind, but difficult to quiet it; when the source of the mind is quieted, everywhere is peaceful. The Big Dipper turns, the stars move, and the sky is about to dawn; the white clouds still cover the green mountains. A monk asked: 'What if the moon is not seen during the Mid-Autumn Festival?' The Chan master said: 'Wait until the night is deeper to see.' The monk said: 'What if the dark clouds have not dispersed?' The Chan master said: 'How can you blame the old man in the sky?'
僧。
紹興府石佛益禪師
上堂曰。一葉落。天下秋。一塵起。大地收。一法透。萬法周。且道透那一法。遂喝曰。切忌錯認驢鞍橋作阿爺下頷。便下座。
黃龍死心悟禪師法嗣
吉州禾山超宗慧方禪師
臨江人。族龔氏。少依禪居寺。十七試經得度。歷參名宿。后契機于死心。執侍十有四年。以大法托之。心去世。師跡晦而價愈崇。宣和中。開法隆慶。次補禾山。 上堂。舉拂子曰。看看。只這個。在臨濟則照用齊行。在雲門則理事俱備。在曹洞則偏正葉通。在溈山則暗機圓合。在法眼則何止唯心。然五家宗派。門庭施設則不無。直饒辨得倜儻分明去。猶是光影邊事。若要抵敵生死。則霄壤有隔。且超越生死一句又作么生道。良久。曰。洎合錯下注腳。 上堂。死心先師每舉只履西歸話以問衲子。而實難明諸方。或謂之隱顯。或謂不可有兩個。或謂唯此一事實。若也恁么。殊未識祖師意旨。諸人要見么。濁中清。清中濁。勿謂麒麟生只角。西行東向路不差。大用頭頭如啐啄。莫。莫。玄要靈機休卜度。
臨安府崇覺空禪師
姑孰人也。 上堂曰。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。遂舉拂子曰。灌溪老漢向十字街頭逞風流。賣惺惺。道我解穿真珠。解
玉版。濄亂絲。捲個絹。淫坊酒肆。瓦合輿臺。虎冗魔宮。那吒忿怒。遇文王。興禮樂。逢桀紂。逞干戈。今日被崇覺觀見。一場懡㦬。 上堂。崇覺門下莫有體悟三空。心明八解底衲僧么。若無。則辜負己靈。若有。喚來與崇覺提鞋挈杖。便下座。
潭州上封祖秀禪師
常德興陽何氏子。 上堂曰。枯木巖前夜放華。鐵牛依舊臥煙沙。儂家鞭影重拈出。擊拂子曰。一念迴心便到家。遂喝一喝。下座。
嘉州九頂寂惺慧泉禪師
成都靈泉人。族張氏。自幼業儒。嘗從真覺勝禪師游。有省。即辭親。師中江資教希則。崇寧改元。得度。學楞嚴。逾三祀。既極其要。南下謁玉泉勤．大洪恩．谷隱顯。未能深到。聞死心受晦堂囑付。其門庭壁立。多詬罵諸方。即往謁。逾數年。未能徹證。令親慧宣首座。一日。與宜食糍次。偶舉公．安二聖嘗遺履長數尺于富室倉廩間事。及干祿射利網捕偷兒等輩禱之。皆遂其志。豈正直所用心哉。宣不答。師辯不已。宣以筋揖之。即領悟曰。今日食糍。方得其味。心聞然之。后笑謂師曰。吾老矣。欲得一孝順子分付活計。奈汝兄弟頻來反倒何。云。不彎射羿弓。何以報深德。心復笑曰。賊。賊。巾侍六載。以母老西歸。初受香于廣漢之龜山．成都之保福。繼四董名
剎。 上堂曰。若論此事。譬夫望中秋月色。十分圓滿。正當滿時。缺向甚麼處去。洎乎十六十七。漸漸復缺。圓滿之相又卻向甚麼處去。若云月體本無圓缺。我信是人未識其月。學道之人亦復如是。正當迷時。悟向甚麼處去。及乎悟后。迷卻向甚麼處去。若云本無迷悟。我信是人未達其道。還委悉么。百尺竿頭天欲暮。急須進步問曹溪。 上堂。昔日雲門有三句。謂涵蓋乾坤句．截斷眾流句．隨波逐浪句。九頂今日亦有三句。所謂饑來吃飯句．寒即向火句．困來打睡句。若以佛法而論。則九頂望雲門。直立下風。若以世諦而論。則雲門望九頂。直立下風。二語相違。且如何是九頂為人處。 僧問。心迷法華轉。心悟轉法華。未審意旨如何。曰。風暖鳥聲碎。日高華影重。 問。如何是無生路。曰。五里復五里。云。向上還有事也無。曰。一步一徘徊。紹興乙丑九月十六。沐浴淨髮。書偈囑累已。復曰。叢林事例。今則為昔。趙州道底。好屈。好屈。侍僧曰。和尚五十年手段。至此當如何。師曰。明破即不中。擲筆叉手而逝。茶毗。設利五色。門人合靈骨塔于寺之西原。壽六十有七。臘四十有三。
嘉興府華亭性空妙普庵主
漢州人。遺其氏。久依死心獲證。乃抵秀水。追船子遺風。結茆青龍之野。吹鐵
【現代漢語翻譯】 現代漢語譯本： 剎。上堂時說：『若要論這件事，就像是觀看中秋的月亮，十分圓滿。正當圓滿的時候，缺口向什麼地方去了呢？等到十六、十七，漸漸又開始殘缺，圓滿的景象又向什麼地方去了呢？如果說月亮本體本來就沒有圓缺，我相信這個人還沒有認識月亮。學道的人也是這樣，正當迷惑的時候，覺悟向什麼地方去了呢？等到覺悟之後，迷惑又向什麼地方去了呢？如果說本來就沒有迷惑和覺悟，我相信這個人還沒有通達真道。』 『還明白嗎？百尺竿頭，天色將晚，急需進步，去問曹溪。』 上堂時說：『過去雲門有三句，分別是涵蓋乾坤句（包含整個宇宙），截斷眾流句（斬斷所有流動的念頭），隨波逐浪句（隨順世俗）。九頂今天也有三句，分別是饑來吃飯句（餓了就吃飯），寒即向火句（冷了就烤火），困來打睡句（困了就睡覺）。如果從佛法的角度來說，那麼九頂望向雲門，直接處於下風。如果從世俗的角度來說，那麼雲門望向九頂，直接處於下風。』這兩句話相互矛盾，那麼什麼是九頂為人處世的方式呢？ 有僧人問：『心迷時，轉法華（誦讀《法華經》）；心悟時，轉法華（運用《法華經》的智慧）。不知道其中的意思是什麼？』 回答說：『風暖和了，鳥鳴聲變得細碎；太陽升高了，花影變得厚重。』 問：『什麼是無生之路？』 回答說：『五里又五里。』 問：『向上還有什麼事嗎？』 回答說：『一步一徘徊。』 紹興乙丑年九月十六，沐浴淨髮，寫下偈語囑咐完畢，又說：『叢林的規矩，現在變成了過去。趙州（Zhaozhou）說的，好委屈，好委屈。』 侍者問：『和尚您五十年的手段，到此時應當如何？』 師父說：『說明白了就不中了。』 隨即擲筆，叉手而逝。火化后，舍利（Śarīra）呈現五種顏色。弟子們將靈骨合葬于寺廟西邊的原野。享年六十七歲，僧臘四十三年。
嘉興府華亭性空妙普庵主（Xingkong Miaopu） 漢州人。遺棄了他的姓氏。長期依止死心（Sixin）禪師獲得證悟。於是來到秀水，追隨船子（Chuanzi）德誠的遺風，在青龍山野結茅居住，吹鐵笛自娛。
【English Translation】 English version: Śākya. In his sermon, he said: 'If we discuss this matter, it is like looking at the Mid-Autumn moon, perfectly round. At the very moment of fullness, where does the waning begin? By the sixteenth or seventeenth, it gradually wanes again. Where does the appearance of fullness go then? If you say the moon's essence has no waxing or waning, I believe that person does not know the moon. It is the same for those who study the Way. At the very moment of delusion, where does enlightenment go? And after enlightenment, where does delusion go? If you say there is no delusion or enlightenment, I believe that person has not attained the Way.' 'Do you understand? At the top of a hundred-foot pole, the day is ending. You must quickly advance and ask Caoxi (Cao Xi, Sixth Patriarch Huineng's place).' In his sermon, he said: 'In the past, Yunmen (Yunmen Wenyan) had three phrases: the phrase that encompasses the universe, the phrase that cuts off the flow of thoughts, and the phrase that follows the waves. Today, Jiuding (Jiuding) also has three phrases: the phrase 'when hungry, eat,' the phrase 'when cold, warm yourself by the fire,' and the phrase 'when tired, go to sleep.' If we speak from the perspective of the Buddha Dharma, then Jiuding looks up to Yunmen and is directly at a disadvantage. If we speak from the perspective of worldly truth, then Yunmen looks up to Jiuding and is directly at a disadvantage.' These two statements contradict each other. So, what is Jiuding's way of dealing with people? A monk asked: 'When the mind is deluded, it turns the Lotus Sutra (Fa Hua, Lotus Sutra); when the mind is enlightened, it turns the Lotus Sutra. What is the meaning of this?' He replied: 'The wind is warm, and the birds' songs are fragmented; the sun is high, and the shadows of the flowers are heavy.' Asked: 'What is the path of no birth?' He replied: 'Five miles and then five more miles.' Asked: 'Is there anything beyond this?' He replied: 'One step, one hesitation.' On the sixteenth day of the ninth month of the year Yichou in the Shaoxing era, after bathing and cleansing his hair, he wrote a verse and finished his instructions. He then said: 'The rules of the monastery have now become the past. What Zhaozhou (Zhaozhou) said is so wronged, so wronged.' The attendant asked: 'Master, what should your fifty years of skill become at this moment?' The master said: 'To explain it clearly is to miss the point.' Then he threw down his pen, crossed his hands, and passed away. After cremation, the Śarīra (Śarīra) relics appeared in five colors. The disciples combined his spiritual bones and built a pagoda in the western field of the temple. He lived to be sixty-seven years old, with forty-three years as a monk.
The Hermit Xingkong Miaopu (Xingkong Miaopu) of Huating, Jiaxing Prefecture He was from Hanzhou. He abandoned his surname. He relied on Sixin (Sixin) for a long time and attained enlightenment. Then he came to Xiushui, following the legacy of Chuanzi (Chuanzi) Decheng, and built a hut in the wilderness of Qinglong, playing the iron flute for his own enjoyment.
笛以自娛。多賦詠。士夫俊衲得其言。必珍藏。建炎初。徐明叛道。經烏鎮。肆殺戮。民多逃亡。師獨荷䇿而往。賊見其偉異。疑必詭伏者。問其來。師曰。吾禪者。欲抵密印寺。賊怒欲斬之。師曰。大丈夫要頭便斫取。奚以怒為。吾死必矣。愿得一飯以為送終。賊奉肉食。師如常齊。出生畢。乃曰。孰當爲我文之以祭。賊笑而不答。師索筆大書曰。嗚呼惟靈。勞我以生。則大塊之過。役我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命。則時日不吉。吁哉。至哉。賴有出塵之道。悟我之性與其妙心。則其妙心孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉。妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無量無礙。六十餘年。和光混俗。四十二臘。逍遙自在。逢人則喜。見佛不拜。笑矣乎。笑矣乎。可惜少年即風流太光彩。坦然歸去付春風。體似虛空終不壞。尚享。遂舉筋飫餐。賊徒大笑。食罷。復曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼。斬。斬。賊方駭異。稽首謝過。令衛而出。烏鎮之廬舍免焚。實師之慧也。道俗聞之愈敬。有僧睹師見佛不拜歌。逆問曰。既見佛。為甚麼不拜。師掌之曰。會么。云。不會。師又掌曰。家無二主。紹
【現代漢語翻譯】 現代漢語譯本： 他經常吟詩作賦，以此自娛自樂。士大夫和有才華的僧人得到他的作品，必定會珍藏起來。建炎初年，徐明背叛朝廷，經過烏鎮，大肆殺戮。百姓大多逃亡，唯獨這位禪師拿著竹杖前往。賊寇見他身材高大奇異，懷疑他必定是偽裝潛伏的人，便問他從哪裡來。禪師說：『我是禪者，想要去密印寺。』賊寇憤怒，想要殺了他。禪師說：『大丈夫要人頭就砍去，為何發怒？我死是必然的，希望得到一頓飯作為臨終的祭奠。』賊寇奉上肉食，禪師像平常一樣齋戒。吃完后，便說：『誰來為我寫祭文？』賊寇笑著不回答。禪師索要筆墨，大筆寫道：『嗚呼，我的靈魂啊！用生命來勞累我，這是大自然的過錯；用壽命來役使我，這是陰陽的失誤；用貧困來睏乏我，這是五行不正；用命運來困擾我，這是時日不吉。唉！偉大啊！幸運的是有超脫塵世的道理，領悟我的本性和那微妙的心。那麼這微妙的心與什麼為鄰呢？上與諸佛的真性相合，下與凡夫的無明相合。纖塵不染，本來就是圓滿成就的。多麼奇妙啊！多麼奇妙啊！日月的光明不足以形容它的光明，乾坤的廣大不足以形容它的廣大。光明磊落，無量無礙。六十多年來，和光同塵，混跡於世俗之中。四十二個僧臘，逍遙自在。遇到人就歡喜，見到佛也不拜。可笑啊！可笑啊！可惜少年時就風流倜儻，光彩照人。坦然歸去，將一切都託付給春風，身體如同虛空，終究不會壞滅。尚饗！』於是舉起碗筷飽餐一頓。賊寇們大笑。吃完后，又說：『劫數到來，遭遇離亂，我是個快活的烈士。如今正好乘此機會，請你一刀將我砍成兩段。』於是大喊：『斬！斬！』賊寇們才感到驚駭詫異，叩頭謝罪，命令士兵護送禪師離開。烏鎮的房屋免於焚燒，實在是禪師的智慧啊。道士和百姓聽說了這件事，更加敬佩他。有僧人看到禪師見佛不拜的歌，反問道：『既然見到佛，為什麼不拜？』禪師打了他一巴掌，說：『明白了嗎？』僧人說：『不明白。』禪師又打了他一巴掌，說：『家無二主。』紹
【English Translation】 English version: He often entertained himself with poetry and prose. Scholars and talented monks who obtained his works would treasure them. In the early years of the Jianyan era, Xu Ming rebelled against the court and passed through Wuzhen, carrying out massacres. Most of the people fled, but this Chan master alone went there with his bamboo staff. The bandits, seeing his tall and unusual appearance, suspected that he must be a disguised infiltrator, and asked him where he came from. The Chan master said, 'I am a Chan practitioner, wanting to go to Miyin Temple.' The bandits were angry and wanted to kill him. The Chan master said, 'A great man should just have his head chopped off, why be angry? My death is inevitable, I hope to have a meal as a final offering.' The bandits offered meat and food, and the Chan master fasted as usual. After eating, he said, 'Who will write a eulogy for me?' The bandits laughed and did not answer. The Chan master asked for pen and ink, and wrote in large characters: 'Alas, my spirit! To trouble me with life is the fault of nature; to employ me with longevity is the mistake of yin and yang; to afflict me with poverty is the imbalance of the five elements; to困擾 me with fate is the inauspiciousness of time and date. Alas! Great! Fortunately, there is the path of transcending the world, realizing my nature and that subtle mind. Then what is this subtle mind adjacent to? Above, it is in harmony with the true transformation of all Buddhas; below, it is in harmony with the ignorance of ordinary people. Not a speck of dust moves, it is originally perfectly accomplished. How wonderful! How wonderful! The light of the sun and moon is not enough to describe its light, the vastness of heaven and earth is not enough to describe its vastness. Bright and open, immeasurable and unobstructed. For more than sixty years, he has been in harmony with the world, mingling with the mundane. For forty-two monastic years, he has been carefree and at ease. He is happy to meet people, and does not bow to the Buddha. Laughable! Laughable! It is a pity that he was romantic and brilliant in his youth. He returns calmly, entrusting everything to the spring breeze, his body is like the void, and will never be destroyed. Enjoy!' Then he picked up his chopsticks and ate his fill. The bandits laughed loudly. After eating, he said again, 'When calamities come and encounters with chaos occur, I am a happy hero. Now is a good time, please cut me in two with one knife.' Then he shouted, 'Chop! Chop!' The bandits were shocked and surprised, kowtowed and apologized, and ordered soldiers to escort the Chan master away. The houses in Wuzhen were spared from burning, which was truly the wisdom of the Chan master. Taoists and people who heard about this event admired him even more. A monk saw the Chan master's song of not bowing to the Buddha, and asked in return, 'Since you see the Buddha, why don't you bow?' The Chan master slapped him and said, 'Do you understand?' The monk said, 'I don't understand.' The Chan master slapped him again and said, 'There is no second master in the house.' Shao
興庚申冬。造大盆。冗而塞之。修書寄雪竇持禪師曰。吾將水葬矣。壬戌歲。持至。見其尚存。作偈嘲之曰。咄哉老性空。剛要餵魚鱉。去不索性去。只管向人說。師閱偈笑曰。待兄來證明耳。令遍告四眾。眾集。師為說法要。仍說偈曰。坐脫立亡。不若水葬。一省柴燒。二免開壙。撒手便行。不妨快暢。誰是知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。遂盤坐盆中順潮而下。眾皆隨至海濵。望欲斷目。師取塞。戽水而回。眾擁觀。水無所入。復乘流而往。唱曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。其笛聲嗚咽。頃于蒼茫間。見以笛擲空而沒。眾號。慕影象事之。后三日。于沙上趺坐如生。道俗爭往迎歸。留五日。阇維。設利大如菽者莫計。二鶴徘徊空中。火盡始去。眾奉設利靈骨建塔于青龍。壽七十二。臘五十三。
嚴州鐘山道隆首座
桐廬董氏子。于鐘山寺得度。自遊方。所至耆衲皆推重。晚抵黃龍。死心延為座元。心順世。遂歸隱鐘山。慕陳尊宿高世之風。掩關不事事。日鬻數籰自適。人無識者。手常穿一襪。凡有禪者至。提以示之曰。老僧這襪著三十年了也。有寺僧戲問云。如何是無諍三昧。師便掌。
揚州齊謐首座
本郡人也。死心稱
【現代漢語翻譯】 現代漢語譯本： 興庚申年冬天，（道隆首座）製作了一個大盆，將盆口堵住。他寫信寄給雪竇持禪師（雪竇寺的住持）說：『我將要水葬了。』壬戌年，持禪師趕到，見他還在世。作偈嘲笑他說：『咄，你這老性空（指道隆首座），偏要餵魚鱉。要走不乾脆走，只管向人說。』道隆首座看完偈語笑著說：『等待兄長來證明罷了。』於是命令遍告寺中四眾弟子。眾人聚集后，道隆首座為大家說法要，仍然說了偈語：『坐脫立亡，不如水葬。一省柴燒，二免開壙（墳墓）。撒手便行，不妨快暢。誰是知音？船子和尚（指唐朝的船子德誠禪師）。高風難繼百千年，一曲漁歌少人唱。』於是盤腿坐在盆中，順著潮水而下。眾人全都跟隨到海邊，望眼欲穿。道隆首座拿起盆塞，向外舀水，盆又迴轉。眾人擁擠觀看，水卻無法進入盆中。他又再次乘著水流而去，唱道：『船子當年返故鄉，沒軌跡處妙難量。真風遍寄知音者，鐵笛橫吹作散場。』那笛聲嗚咽。頃刻間在蒼茫大海中，看見他將笛子擲向空中而消失。眾人號啕大哭，仰慕他，想要畫像紀念他。三天後，（人們發現道隆首座）在沙灘上跏趺而坐，如同活著一般。道俗之人爭相前往迎接他回來。住了五天，（道隆首座）火化。火化后的舍利子大如豆者數不勝數。有兩隻鶴在空中盤旋，直到火化完畢才離去。眾人用舍利靈骨建塔于青龍山。道隆首座享年七十二歲，僧臘五十三年。 嚴州鐘山道隆首座 （道隆首座是）桐廬董氏之子。在鐘山寺出家得度。自己遊歷四方，所到之處，年長的僧人都很推重他。晚年到達黃龍山，死心禪師（黃龍死心悟新禪師）請他擔任首座。死心禪師圓寂后，於是歸隱鐘山。仰慕陳尊宿（陳操）高尚的處世之風，閉門謝客，不事外務。每天賣掉幾支籰（紡車上的零件）來供自己生活。沒有人認識他。手上常常穿著一隻襪子。凡是有禪者來到，（道隆首座）就提起襪子給他們看，說：『老僧這襪子穿了三十年了。』有寺僧戲謔地問道：『如何是無諍三昧？』道隆首座便打了他一掌。 揚州齊謐首座 （齊謐首座是）本郡人。死心禪師稱讚他。
【English Translation】 English version: In the winter of Xing Gengshen year, (Head Monk Daolong) made a large basin and sealed it. He sent a letter to Chan Master Xuedou Chi (abbot of Xuedou Temple), saying, 'I am going to be water-buried.' In the year of Renxu, Chan Master Chi arrived and saw that he was still alive. He wrote a verse to mock him, saying, 'Bah, you old nature-void (referring to Head Monk Daolong), insisting on feeding the fish and turtles. If you want to leave, leave decisively, instead of just telling people about it.' Head Monk Daolong read the verse and smiled, saying, 'Waiting for my brother to come and prove it.' Then he ordered to inform the fourfold assembly in the temple. After the crowd gathered, Head Monk Daolong preached the Dharma, and still said the verse: 'Sitting liberation, standing demise, is not as good as water burial. One saves firewood, two avoids opening a tomb. Letting go and leaving, it's carefree and joyful. Who is the confidant? Boatman Monk (referring to Chan Master De Cheng of the Tang Dynasty). The noble style is hard to follow for hundreds of thousands of years, a fisherman's song is rarely sung.' So he sat cross-legged in the basin and went down with the tide. The crowd all followed to the seaside, looking until their eyes were strained. Head Monk Daolong picked up the basin plug, scooped water outwards, and the basin turned back. The crowd crowded to watch, but the water could not enter the basin. He then rode the current again and sang, 'The boatman returned to his hometown in those years, the mystery of the traceless place is immeasurable. The true wind is widely sent to confidants, the iron flute is played horizontally as a farewell.' The flute sound was sobbing. In an instant, in the vast sea, he was seen throwing the flute into the air and disappearing. The crowd wailed, admiring him and wanting to make a portrait to commemorate him. Three days later, (people found Head Monk Daolong) sitting in the lotus position on the beach, as if alive. Taoists and laypeople scrambled to welcome him back. After staying for five days, (Head Monk Daolong) was cremated. The relics after cremation, as large as beans, were countless. Two cranes hovered in the air until the cremation was over before leaving. The crowd built a pagoda with the relics and spiritual bones on Qinglong Mountain. Head Monk Daolong lived to be seventy-two years old, with fifty-three years of monastic life. Head Monk Daolong of Zhongshan Mountain in Yanzhou (Head Monk Daolong was) the son of the Dong family in Tonglu. He was ordained at Zhongshan Temple. He traveled around, and wherever he went, the elder monks respected him very much. In his later years, he arrived at Huanglong Mountain, and Chan Master Sixin (Chan Master Wuxin of Huanglong Sixin) invited him to serve as the head monk. After Chan Master Sixin passed away, he then retired to Zhongshan. He admired the noble style of Chen Zunsu (Chen Cao), closed his door to guests, and did not engage in external affairs. He sold a few reels (parts on a spinning wheel) every day to support his life. No one recognized him. He often wore a sock on his hand. Whenever a Chan practitioner came, (Head Monk Daolong) would pick up the sock and show it to them, saying, 'This old monk has been wearing this sock for thirty years.' A temple monk jokingly asked, 'What is the Samadhi of Non-Contention?' Head Monk Daolong slapped him. Head Monk Qimi of Yangzhou (Head Monk Qimi was) a native of this prefecture. Chan Master Sixin praised him.
為飽參。諸儒屢以名山致之。不可。后示化于潭之谷山。異跡頗眾。門人嘗繪其像。請贊。為書曰。個漢灰頭土面。尋常不欲露現。而今寫出人前。大似虛空著箭。怨。怨。可惜人間三尺絹。
空室道人智通者
龍圖范峋女也。幼聰慧。長歸丞相蘇頌之孫悌。未幾。厭世相。還家求祝髮。父難之。遂清修。因看法界觀。頓有省。連作二偈見意。一曰。浩浩塵中體一如。縱橫互動印毗盧。全波是水波非水。全水成波水自殊。次曰。物我元無異。森羅映象同。明明超主伴。了了徹真宗。一體含多法。交參帝網中。重重無盡處。動靜悉圓通。後父母俱亡。兄涓領分寧尉。通偕行。聞死心名重。往謁之。心見知其所得。便問。常啼菩薩賣卻心肝。教誰學般若。曰。你若無心我也休。又問。一雨所滋。根苗有異。無陰陽地上生個甚麼。曰。一華五葉。后問。十二時中向甚麼處安身立命。曰。和尚惜取眉毛好。心打曰。這婦女亂作次第。通禮拜。心然之。於是道聲籍甚。后為尼。名永久。掛錫姑蘇之西竺。緇白日夕師問。得其道者頗眾。俄不疾。書偈跌坐而終。有明心錄行於世。佛果禪師為之序。靈源．佛眼皆有偈贊之。
黃龍靈源惟清禪師法嗣
舒州真乘靈峰慧古禪師
郡之宿松人。族項氏。早
【現代漢語翻譯】 現代漢語譯本： 他已經充分地參透了禪理。許多有名的學者多次想請他出山，但他都拒絕了。後來，他在潭州的谷山圓寂。他示寂時出現了很多奇異的跡象。他的弟子曾經畫了他的畫像，請他題贊。他寫道：『這個老漢灰頭土臉，平時不願顯露。如今被人畫出來示於人前，真像在虛空中射箭一樣。唉，唉，可惜了人間這三尺絹。』
空室道人智通，是龍圖范峋的女兒。她從小就聰明，長大後嫁給了丞相蘇頌的孫子蘇悌。沒過多久，她就厭倦了世俗的生活，回到孃家請求出家。她的父親不同意，於是她就在家清修。因為研讀《法界觀》，她突然有所領悟，連續寫了兩首偈來表達自己的心意。一首是：『浩浩塵中體一如，縱橫互動印毗盧（毗盧遮那佛）。全波是水波非水，全水成波水自殊。』另一首是：『物我元無異，森羅映象同。明明超主伴，了了徹真宗（真實的本性）。一體含多法，交參帝網中。重重無盡處，動靜悉圓通。』後來，她的父母都去世了，她的哥哥項涓擔任分寧的縣尉，智通和他一起去。她聽說死心的名聲很大，就前去拜訪。死心見到她，知道她已經有所領悟，便問：『常啼菩薩賣卻心肝，教誰學般若（智慧）？』智通回答說：『你若無心我也休。』又問：『一雨所滋，根苗有異，無陰陽地上生個甚麼？』智通回答說：『一華五葉。』後來又問：『十二時中向甚麼處安身立命？』智通回答說：『和尚惜取眉毛好。』死心打了她一下，說：『這婦女亂作次第。』智通禮拜。死心認可了她。於是她的道名遠揚。後來她做了尼姑，法名永久，在姑蘇的西竺寺掛單。僧人和俗人日夜向她請教，得到她教誨的人很多。不久，她沒有生病，寫下偈子，跌坐而終。有《明心錄》流傳於世。佛果禪師為她寫了序。靈源和佛眼都有偈讚她。
黃龍靈源惟清禪師的法嗣
舒州真乘靈峰慧古禪師
是郡里宿松人。姓項。
【English Translation】 English version: He had fully grasped the principles of Chan. Many famous scholars repeatedly tried to invite him to come out of seclusion, but he refused. Later, he passed away at Gushan in Tanzhou. Many extraordinary signs appeared when he passed away. His disciples once painted his portrait and asked him to write a eulogy. He wrote: 'This old man is dusty and unkempt, and usually doesn't want to show himself. Now that he has been painted and shown to people, it's like shooting an arrow into the void. Alas, alas, what a pity for this three-foot silk in the world.'
The Daoist Zhitong of the Empty Room was the daughter of Longtu Fan Xun. She was intelligent from a young age, and when she grew up, she married Su Ti, the grandson of Prime Minister Su Song. Before long, she became tired of worldly life and returned to her parents' home to request ordination. Her father disagreed, so she practiced quietly at home. Because of studying the 'Contemplation of the Dharmadhatu', she suddenly had an insight and wrote two verses to express her thoughts. One was: 'The body in the vast dust is all one, intersecting and interpenetrating, imprinting Vairocana (Vairocana Buddha). The whole wave is water, but the wave is not water; the whole water becomes a wave, but the water is naturally different.' The other was: 'Things and I are originally not different, all phenomena are like reflections in a mirror. Clearly transcending subject and object, thoroughly understanding the true essence (true nature). One body contains many dharmas, interpenetrating in the net of Indra. Layer upon layer, without end, movement and stillness are all perfectly interconnected.' Later, her parents both passed away, and her brother Xiang Juan served as the magistrate of Fenning. Zhitong went with him. She heard that Sixin's reputation was great, so she went to visit him. Sixin saw her and knew that she had already had some insight, so he asked: 'Sadaprarudita Bodhisattva sold his heart and liver, who did he teach Prajna (wisdom) to?' Zhitong replied: 'If you have no mind, I will stop.' He asked again: 'Nourished by one rain, the roots and seedlings are different. What grows on the ground without yin and yang?' Zhitong replied: 'One flower, five leaves.' Later he asked: 'Where do you settle your body and mind in the twelve hours?' Zhitong replied: 'Monk, cherish your eyebrows.' Sixin hit her and said: 'This woman is messing up the order.' Zhitong bowed. Sixin recognized her. So her name as a Daoist spread far and wide. Later she became a nun, named Yongjiu, and stayed at the Xizhu Temple in Gusu. Monks and laypeople asked her for instruction day and night, and many people received her teachings. Soon after, she was not sick, wrote a verse, and passed away while sitting in meditation. The 'Mingxin Lu' (Record of Illuminating the Mind) was circulated in the world. Chan Master Foguo wrote a preface for her. Lingyuan and Foyan both wrote verses praising her.
Dharma heir of Chan Master Weiqing of Lingyuan, Huanglong
Chan Master Huigu of Zhencheng Lingfeng, Shuzhou
Was a native of Susong in the prefecture. His family name was Xiang.
年試經得度。首謁靈源。源令看疏山造塔話。倏然領契。源難之無爽。由是知名。出住真乘。遷光孝．凈光二剎。上堂。送諸路化主次。乃曰。梵語比丘。此云乞士。何謂乞士。上從諸佛乞法。以資慧命。下從檀越乞食。以資色身。乞食資色身也。則千門萬戶貴賤隨緣。折我幔之幢。益他人之善。乞法資慧命也。則三椽位坐。寂照凝神。內忘智照之勤。外息大患之本。倏然與群有永分。混爾與太虛同體。更有一人。亦不大智上來。亦不大悲下化。當堂不正坐。不赴兩頭機。在凡凡莫能測。在聖聖莫能知。十方收不得。三世莫能該。且道喚渠作甚麼即得。龍向洞中銜雨出。蝶從華里采香歸。 上堂。瞻仰尊顏巾子峰。寂然不動證圓通。善財別後無訊息。落日樓臺一笛風。紹興丙辰八月十九示寂。塔于黃巖之方山。
潭州上封佛心才禪師
七閩長溪人。族姚氏。幼得度受具。遊方至大中。依海印隆禪師。有老宿居幾右。閱華嚴金師子章。師旁視。至一毛頭師子。百億毛頭一時現。因疑之。會海印為參徒請益罷。擲拄杖曰。了即毛端吞巨海。始知沙界一微塵。師猛省。通夕不寐。迨曉語老宿。宿曰。吾不如汝。然可謁東林總。必了于大事。師至東林。總已歸寂。乃依死心。久之。往參靈源於黃龍。留三年。源每
【現代漢語翻譯】 現代漢語譯本： 年少時通過考試成為僧人。首先拜訪靈源禪師（Lingyuan Chan Shi）。靈源禪師讓他參看疏山（Shushan）建造佛塔的故事。他忽然領悟。靈源禪師用各種方法考察他，沒有一次不符合。因此而出名。後來住持真乘寺（Zhencheng Temple），又遷往光孝寺（Guangxiao Temple）和凈光寺（Jingguang Temple）兩座寺廟。上堂說法時，正值送別各路化主，於是說：『梵語比丘（Biqiu），這裡叫做乞士（Qishi）。什麼是乞士？向上從諸佛那裡乞求佛法，用來滋養慧命；向下從施主那裡乞求食物，用來滋養色身。乞求食物滋養色身，那麼在千家萬戶，無論貴賤，都隨緣化度，折損我的傲慢之幢，增益他人的善行。乞求佛法滋養慧命，那麼在三椽小屋裡靜坐，寂然觀照，凝神入定，內心忘卻智照的辛勞，外在止息大患的根本。忽然與眾生永遠分離，渾然與太虛融為一體。還有一個人，既不是從大智而來，也不是從大悲下化，當堂不端坐，不應對兩頭的機鋒。在凡人看來，凡人無法測度；在聖人看來，聖人也無法知曉。十方世界無法容納，過去、現在、未來三世無法涵蓋。那麼，你們說應該稱他為什麼才對呢？龍從洞中銜著雨出來，蝴蝶從花里采著香歸去。』
上堂說法：『瞻仰尊顏如巾子峰（Jinzi Peak），寂然不動證得圓通。善財童子（Shancai Tongzi）分別后沒有訊息，夕陽下的樓臺上，傳來一支笛子的聲音。』紹興丙辰年八月十九日圓寂。塔建在黃巖的方山（Fang Mountain）。
潭州上封佛心才禪師（Tan Zhou Shangfeng Foxincai Chan Shi）
是七閩長溪人，姓姚。年幼時出家受戒。遊方到大中寺（Dazhong Temple），依止海印隆禪師（Haiyin Long Chan Shi）。有一位老僧住在幾案右邊，閱讀《華嚴金師子章》。禪師在一旁觀看，看到『一毛頭師子，百億毛頭一時現』，因此產生疑問。恰逢海印禪師為參學的僧人開示完畢，擲下拄杖說：『了悟就是毛端吞下巨海，才知道沙界就是一個微塵。』禪師猛然醒悟，整夜沒有入睡。到天亮時告訴老僧，老僧說：『我不如你。但是你可以去拜訪東林總禪師（Donglin Zong Chan Shi），必定能了卻大事。』禪師到達東林寺，東林總禪師已經圓寂。於是依止死心禪師（Sixin Chan Shi）。過了很久，前往黃龍山參拜靈源禪師，住了三年。靈源禪師經常...
【English Translation】 English version: He attained enlightenment through scriptural examination in his youth. He first visited Lingyuan Chan Shi (Lingyuan Chan Shi, a Chan master). Lingyuan instructed him to contemplate the story of Shushan (Shushan, a place name) building a pagoda. He suddenly attained realization. Lingyuan tested him in various ways, and he never failed. Because of this, he became famous. Later, he resided at Zhencheng Temple (Zhencheng Temple), and then moved to Guangxiao Temple (Guangxiao Temple) and Jingguang Temple (Jingguang Temple). During an Dharma talk, coinciding with the farewell to Dharma masters from various regions, he said: 'The Sanskrit word Bhiksu (Bhiksu) is called Qishi (Qishi, a mendicant) here. What is a mendicant? Upward, it begs Dharma from all Buddhas to nourish the wisdom-life; downward, it begs food from donors to nourish the physical body. Begging for food nourishes the physical body, so in thousands of households, regardless of nobility or humbleness, one adapts to circumstances, diminishing my banner of arrogance and increasing the good deeds of others. Begging for Dharma nourishes the wisdom-life, so sitting quietly in a three-bay hut, one observes silently, concentrating the mind in samadhi, inwardly forgetting the toil of intellectual contemplation, and outwardly ceasing the root of great suffering. Suddenly separating forever from the multitude of beings, one merges completely with the great void. There is also a person who neither comes from great wisdom nor descends from great compassion, who does not sit upright in the hall, nor responds to the dualistic opportunities. To ordinary people, ordinary people cannot fathom; to sages, sages cannot know. The ten directions cannot contain, and the three times—past, present, and future—cannot encompass. Then, what should we call him? The dragon emerges from the cave carrying rain in its mouth, and the butterfly returns from the flowers carrying fragrance.'
During an Dharma talk: 'Gazing upon your venerable faces like Jinzi Peak (Jinzi Peak, a mountain peak), silently and immovably, one realizes perfect penetration. Since parting with Sudhana (Sudhana, a youth who sought enlightenment), there has been no news; on the terrace in the setting sun, the sound of a flute is heard.' He passed away on the nineteenth day of the eighth month of the Bingchen year of Shaoxing. His stupa was built on Fang Mountain (Fang Mountain, a mountain name) in Huangyan.
Chan Master Foxincai of Shangfeng in Tanzhou (Tan Zhou Shangfeng Foxincai Chan Shi)
He was from Changxi in Qimin, with the surname Yao. He became a monk and received ordination at a young age. He traveled to Dazhong Temple (Dazhong Temple), where he relied on Chan Master Haiyin Long (Haiyin Long Chan Shi). An old monk lived to the right of the desk, reading the 'Golden Lion Chapter of the Avatamsaka Sutra'. The Chan master watched from the side, and when he saw 'a lion in a single hair, a hundred billion lions appearing at once', he became doubtful. It happened that Chan Master Haiyin had finished instructing the monks who were seeking guidance, and he threw down his staff, saying: 'Realization is swallowing the great ocean with the tip of a hair, and knowing that the entire world is just a single mote of dust.' The Chan master suddenly awakened and did not sleep all night. At dawn, he told the old monk, who said: 'I am not as good as you. But you can visit Chan Master Donglin Zong (Donglin Zong Chan Shi), and you will surely resolve the great matter.' The Chan master arrived at Donglin Temple, but Chan Master Donglin Zong had already passed away. So he relied on Chan Master Sixin (Sixin Chan Shi). After a long time, he went to Huanglong Mountain to visit Lingyuan Chan Master, and stayed for three years. Lingyuan Chan Master often...
以向上事激之。無所湊泊。偶讀古洞山錄。豁如也。作偈曰。徹。徹。大海乾枯。虛空迸裂。四方八面絕遮攔。萬像森羅齊漏泄。後分座真乘。應上封之命。遷道林。退歸閩中。居大乘．乾元．靈石．鼓山。 上堂曰。達磨未來。懷藏至寶。頂髻有珠。達磨既來。卞和刖足。楊朱途窮。來與未來。何處得這個訊息。還知么。擬議之間。知君罔措。 上堂。一法有形該動植。百川湍激競朝宗。昭琴不鼓雲天淡。想像毗耶老病翁。維摩病則上封病。上封病則拄杖子病。拄杖子病則森羅萬像病。森羅萬像病則凡之與聖病。諸人還覺病本起處么。若也覺去。情與無情同一體。處處皆同真法界。其或未然。甜瓜徹蒂甜。苦瓠連根苦。紹興間。說偈遺眾。泊然示寂。
隆興府黃龍通照德逢禪師
郡之靖安人。族胡氏。師生有龐眉。年十七。從上藍晉禪師下發。往依靈源。即明深旨。宣和初。江守徐公任道。請居天寧。三年。遷黃龍。六年。詔住京師天寧。 皇叔祖仲恭表 賜命服．師名。 上堂。舉夾山境話。師曰。法眼徒有此語。殊不知夾山老漢被這僧輕輕拶著。直得腳前腳后。設使不作境話會。未免猶在半途。 僧問。人天普集。龍象交參。學人上來。請師說法。曰。枯木無橫枝。鳥來難措足。
潭州法輪
{ "translations": [ "現代漢語譯本：\n以向上之事激勵他，卻無所歸依。偶然讀到《古洞山錄》，頓時醒悟。作偈說：『徹悟！徹悟！大海乾枯，虛空崩裂。四面八方毫無遮攔，萬象森羅全部泄露。』後來分座闡揚真乘佛法，應上封寺的邀請，遷往道林寺。退隱后回到閩中，居住在大乘寺、乾元寺、靈石寺、鼓山寺。\n\n上堂說法時說：『達摩未來時，懷藏至寶，頂髻有珠。達摩來之後，卞和被刖足，楊朱走投無路。來與未來，從何處得到這個訊息？還知道嗎？』擬議之間，知你無所措手。』\n\n上堂說法：『一法有形，涵蓋動植物。百川湍急，競相朝宗。昭琴不彈，雲天清淡。想像維摩詰老病的樣子。維摩詰病了，上封寺也病了。上封寺病了，拄杖子也病了。拄杖子病了，森羅萬象都病了。森羅萬象病了，凡夫與聖人也都病了。』各位還覺得病根在哪裡嗎？如果覺悟了，有情與無情是同一本體，處處都是真法界。如果還沒有覺悟，甜瓜從蒂到根都是甜的，苦瓠連根都是苦的。紹興年間，說了偈語遺留給眾人，安詳地圓寂了。\n\n隆興府黃龍通照德逢禪師（Huanglong Tongzhao Defeng Chanshi）\n\n是郡里靖安人，姓胡。禪師生來就有突出的眉毛。十七歲時，跟隨上藍晉禪師（Shanglan Jin Chanshi）剃度出家，前往依止靈源禪師（Lingyuan Chanshi），立即明白了深刻的旨意。宣和初年，江守徐公任道（Xu Gong Rendao）邀請他居住在天寧寺（Tianning Temple）。三年後，遷往黃龍寺（Huanglong Temple）。六年之後，皇帝下詔讓他住持京師的天寧寺。\n\n皇叔祖仲恭（Zhonggong）上表，皇帝賜予他命服和師號。\n\n上堂說法時，舉夾山（Jiashan）的境界公案。禪師說：『法眼禪師（Fayan Chanshi）徒有此語，殊不知夾山老漢被這個僧人輕輕一拶，直接腳前腳后都動彈不得。即使不作境界公案來理解，也難免還在半途。』\n\n有僧人問：『人天大眾普遍聚集，龍象也參與其中，學人上來，請師父說法。』禪師說：『枯木沒有橫生的枝條，鳥兒來了也難以落腳。』\n\n潭州法輪（Tan Zhou Falun）" ], "english_translations": [ "English version:\nHe was encouraged by upward matters, yet had nowhere to settle. He happened to read the 'Ancient Dongshan Records' and suddenly awakened. He composed a verse saying: 'Thorough! Thorough! The great sea dries up, the void bursts open. The four directions and eight sides are without obstruction, all phenomena are completely revealed.' Later, he expounded the true vehicle of Dharma. Upon the invitation of Shangfeng Temple, he moved to Daolin Temple. After retiring, he returned to Minzhong, residing in Dacheng Temple, Qianyuan Temple, Lingshi Temple, and Gushan Temple.\n\nIn his Dharma talk, he said: 'Before Bodhidharma (Damo) came, he held the supreme treasure, with a pearl on his crown. After Bodhidharma came, Bian He (Bian He) had his feet cut off, and Yang Zhu (Yang Zhu) reached the end of his road. Coming and not coming, where can one obtain this news? Do you know?' In the midst of deliberation, I know you are at a loss.\n\nIn his Dharma talk: 'One Dharma with form encompasses moving and still things. A hundred rivers rush and compete to pay homage to the source. The Zhao Qin (Zhao Qin) is not played, and the clouds and sky are calm. Imagine the old and sick Vimalakirti (Weimo). If Vimalakirti is sick, then Shangfeng Temple is sick. If Shangfeng Temple is sick, then the walking stick is sick. If the walking stick is sick, then all phenomena are sick. If all phenomena are sick, then the ordinary and the holy are sick.' Do you all feel where the root of the sickness arises? If you are awakened, sentient and non-sentient beings are of the same essence, and everywhere is the true Dharma realm. If not, the sweet melon is sweet from the stem to the root, and the bitter gourd is bitter from the root.\n\nDuring the Shaoxing era, he left a verse to the assembly and passed away peacefully.\n\nChan Master Defeng (Defeng Chanshi) of Tongzhao (Tongzhao) at Huanglong (Huanglong) in Longxing Prefecture\n\nHe was a native of Jing'an in the prefecture, with the surname Hu. The master was born with prominent eyebrows. At the age of seventeen, he was tonsured under Chan Master Jin (Jin Chanshi) of Shanglan (Shanglan), and went to rely on Chan Master Lingyuan (Lingyuan Chanshi), immediately understanding the profound meaning. In the early years of Xuanhe, Xu Gong Rendao (Xu Gong Rendao), the governor of Jiang, invited him to reside in Tianning Temple (Tianning Temple). Three years later, he moved to Huanglong Temple (Huanglong Temple). Six years later, the emperor ordered him to reside at Tianning Temple in the capital.\n\His Royal Uncle Zhonggong (Zhonggong) submitted a memorial, and the emperor bestowed upon him the robes of honor and the title of master.\n\nIn his Dharma talk, he cited the story of Jiashan's (Jiashan) realm. The master said: 'Chan Master Fayan (Fayan Chanshi) only has these words, but he does not know that the old man of Jiashan was lightly pressed by this monk, and he could not move his feet forward or backward. Even if it is not understood as a realm story, it is inevitable that he is still halfway there.'\n\nA monk asked: 'Humans and gods gather universally, and dragons and elephants participate. The student comes up and asks the master to speak the Dharma.' The master said: 'The withered tree has no horizontal branches, and it is difficult for birds to find a foothold.'\n\nFalun (Falun) of Tanzhou (Tanzhou)" ] }
應端禪師
南昌人。族徐氏。少依化度善月圓顱登具。謁真凈文禪師。機不諧。至云居。會靈源分座。為眾激昂。師扣其旨。然以妙入諸經自負。源嘗痛劄之。師乃援馬祖．百丈機語及華嚴宗旨為表。源笑曰。馬祖．百丈固錯矣。而華嚴宗旨與個事喜沒交涉。師憤然欲他往。因請辭。及揭簾。忽大悟。汗流浹背。源見。乃曰。是子識好惡矣。馬祖．百丈．文殊．普賢。幾被汝帶累。由此譽望四馳。名士夫爭挽應世。皆不就。政和末。大師張公司成以百丈堅命開法。師不得已。始從。 上堂。舉大隨劫火洞然話。遂曰。六合傾翻劈面來。暫披麻縷混塵埃。因風吹火渾閒事。引得遊人不肯回。壞不壞。隨不隨。徒將聞見強針錐。太湖三萬六千頃。月在波心說向誰。 僧問。如何是賓中賓。曰。芒鞋竹杖走紅塵。云。如何是賓中主。曰。十字街頭逢上祖。云。如何是主中賓。曰。御馬金鞭混四民。云。如何是主中主。曰。金門誰敢抬眸覷。云。賓主已蒙師指示。向上宗乘又若何。曰。昨夜霜風颳地寒。老猿嶺上啼殘月。
東京天寧長靈守卓禪師
泉南人。族莊氏。冠游京師。于天清寺試經得度。至三衢謁南禪雅禪師。次依東吳定慧式禪師。通華嚴奧妙。聞靈源開法太平。道鳴四方。即往造。值夜參。適中
【現代漢語翻譯】 現代漢語譯本：
應端禪師
南昌人，姓徐。年少時依從化度善月剃度出家。后參謁真凈文禪師，但未能契合。之後前往云居山，適逢靈源禪師分座說法，言辭激昂。應端禪師向他請教，但因自己精通各部經典而自負。靈源禪師曾嚴厲地批評他。應端禪師於是引用馬祖、百丈的機鋒語句以及華嚴宗的宗旨來辯解。靈源禪師笑著說：『馬祖、百丈本來就錯了，而且華嚴宗旨與這件事毫無關係。』應端禪師憤然想要離開，於是向靈源禪師告辭。當他掀開簾子時，忽然大悟，汗流浹背。靈源禪師見到后說：『這小子知道好壞了。馬祖、百丈、文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵），幾乎被你連累。』從此應端禪師的聲譽遠播，許多名士爭相邀請他出世弘法，但他都沒有答應。政和末年，張公司成以百丈山的堅決邀請他開法，應端禪師不得已才答應。
上堂說法時，應端禪師舉了大隨禪師關於劫火洞然的話頭，於是說：『天地傾覆劈面而來，暫時披上麻衣混跡于塵埃。順著風勢吹火本是平常事，引得遊人留戀不肯回。壞也不壞，隨也不隨，只是將所見所聞強行比附。太湖三萬六千頃，月亮在波心，要向誰訴說？』
有僧人問：『如何是賓中賓？』應端禪師說：『芒鞋竹杖走紅塵。』僧人問：『如何是賓中主？』應端禪師說：『十字街頭逢上祖。』僧人問：『如何是主中賓？』應端禪師說：『御馬金鞭混四民。』僧人問：『如何是主中主？』應端禪師說：『金門誰敢抬眸覷？』僧人問：『賓主已經蒙受禪師指示，向上宗乘又該如何？』應端禪師說：『昨夜霜風颳地寒，老猿嶺上啼殘月。』
東京天寧長靈守卓禪師
泉南人，姓莊。成年後在京城遊學，在天清寺通過試經而得度出家。後到三衢參謁南禪雅禪師，之後依止東吳定慧式禪師，通曉華嚴宗的奧妙。聽聞靈源禪師在太平山開法，聲名遠揚，便前往拜訪，正趕上夜參，適逢... English version:
Zen Master Ying Duan
He was from Nanchang, with the surname Xu. In his youth, he followed the monk Huadu Shanyue and was tonsured and ordained. He visited Zen Master Zhenjing Wen, but their minds did not align. He then went to Yunju Mountain, where he encountered Lingyuan Zen Master giving lectures, his words stirring the assembly. The master inquired about its essence, but he was self-assured due to his mastery of various scriptures. Lingyuan once severely criticized him. The master then cited the gongan (koan) of Mazu (Baso Doitsu, 709-788) and Baizhang (Hyakujo Ekai, 749-814), as well as the tenets of the Huayan (Kegon) school, to defend himself. Lingyuan laughed and said, 'Mazu and Baizhang were indeed mistaken, and the tenets of the Huayan school have nothing to do with this matter.' The master indignantly wanted to leave, so he bid farewell to Lingyuan. As he lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. Lingyuan saw this and said, 'This child knows good from bad now. Mazu, Baizhang, Manjusri (wisdom), and Samantabhadra (great vows) were almost implicated by you.' From then on, the master's reputation spread far and wide, and many prominent figures vied to invite him to teach in the world, but he declined them all. At the end of the Zhenghe era, Zhang Gongsi Cheng firmly invited him to open a dharma hall at Baizhang Mountain, and the master reluctantly agreed.
During an assembly, the master cited the story of Great Sui and the kalpa fire, and then said: 'The universe collapses and comes crashing down, temporarily donning hemp clothes and mingling with the dust. Following the wind to fan the flames is a common occurrence, attracting travelers who linger and refuse to return. Neither broken nor unbroken, neither following nor not following, merely forcing comparisons with what is seen and heard. Taihu Lake, thirty-six thousand hectares, the moon is in the heart of the waves, to whom shall I speak?'
A monk asked, 'What is a guest within a guest?' The master said, 'Straw sandals and a bamboo staff walk the red dust.' The monk asked, 'What is a host within a guest?' The master said, 'Meeting the ancestral teacher at the crossroads.' The monk asked, 'What is a guest within a host?' The master said, 'A golden whip for the imperial horse mixes with the common people.' The monk asked, 'What is a host within a host?' The master said, 'Who dares to raise their eyes in the golden gate?' The monk asked, 'The guest and host have already received the master's instructions, what about the upward lineage?' The master said, 'Last night, the frost wind swept the ground cold, an old ape cried at the ridge with the waning moon.'
Zen Master Shou Zhuo of Changling, Tianning Temple, Tokyo
He was from Quannan, with the surname Zhuang. As an adult, he studied in the capital and was ordained at Tianqing Temple after passing the scripture examination. Later, he visited Zen Master Nanchan Ya in Sanqu, and then relied on Zen Master Shi of Dinghui Temple in Dongwu, mastering the profound mysteries of the Huayan school. Hearing that Lingyuan Zen Master was opening a dharma hall in Taiping Mountain and his name was spreading far and wide, he went to visit, just in time for the evening meditation, coinciding with...
【English Translation】 English version:
Zen Master Ying Duan
He was from Nanchang, with the surname Xu. In his youth, he followed the monk Huadu Shanyue and was tonsured and ordained. He visited Zen Master Zhenjing Wen, but their minds did not align. He then went to Yunju Mountain, where he encountered Lingyuan Zen Master giving lectures, his words stirring the assembly. The master inquired about its essence, but he was self-assured due to his mastery of various scriptures. Lingyuan once severely criticized him. The master then cited the gongan (koan) of Mazu (Baso Doitsu, 709-788) and Baizhang (Hyakujo Ekai, 749-814), as well as the tenets of the Huayan (Kegon) school, to defend himself. Lingyuan laughed and said, 'Mazu and Baizhang were indeed mistaken, and the tenets of the Huayan school have nothing to do with this matter.' The master indignantly wanted to leave, so he bid farewell to Lingyuan. As he lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. Lingyuan saw this and said, 'This child knows good from bad now. Mazu, Baizhang, Manjusri (wisdom), and Samantabhadra (great vows) were almost implicated by you.' From then on, the master's reputation spread far and wide, and many prominent figures vied to invite him to teach in the world, but he declined them all. At the end of the Zhenghe era, Zhang Gongsi Cheng firmly invited him to open a dharma hall at Baizhang Mountain, and the master reluctantly agreed.
During an assembly, the master cited the story of Great Sui and the kalpa fire, and then said: 'The universe collapses and comes crashing down, temporarily donning hemp clothes and mingling with the dust. Following the wind to fan the flames is a common occurrence, attracting travelers who linger and refuse to return. Neither broken nor unbroken, neither following nor not following, merely forcing comparisons with what is seen and heard. Taihu Lake, thirty-six thousand hectares, the moon is in the heart of the waves, to whom shall I speak?'
A monk asked, 'What is a guest within a guest?' The master said, 'Straw sandals and a bamboo staff walk the red dust.' The monk asked, 'What is a host within a guest?' The master said, 'Meeting the ancestral teacher at the crossroads.' The monk asked, 'What is a guest within a host?' The master said, 'A golden whip for the imperial horse mixes with the common people.' The monk asked, 'What is a host within a host?' The master said, 'Who dares to raise their eyes in the golden gate?' The monk asked, 'The guest and host have already received the master's instructions, what about the upward lineage?' The master said, 'Last night, the frost wind swept the ground cold, an old ape cried at the ridge with the waning moon.'
Zen Master Shou Zhuo of Changling, Tianning Temple, Tokyo
He was from Quannan, with the surname Zhuang. As an adult, he studied in the capital and was ordained at Tianqing Temple after passing the scripture examination. Later, he visited Zen Master Nanchan Ya in Sanqu, and then relied on Zen Master Shi of Dinghui Temple in Dongwu, mastering the profound mysteries of the Huayan school. Hearing that Lingyuan Zen Master was opening a dharma hall in Taiping Mountain and his name was spreading far and wide, he went to visit, just in time for the evening meditation, coinciding with...
其病。遂猛省。投誠入室。源鍛以差別機智。且戒其緘默。餘十年。辭謁佛鑒。命分座。舒守孫公杰以甘露請開法。后徙天寧。 上堂曰。三千劍客。獨許莊周。為甚麼跳不出。良醫之門多病人。因甚麼不消一劄。已透關者。更請辨看。 上堂。譬如眼根不自見。眼性自平等。無平等者。便恁么去。無孔鐵錘。聊且安置。直得入林不動草。入水不動波。也是一期方便。若也籬內竹抽籬外筍。澗東華髮澗西紅。更待勘過了打。 僧問。丹霞燒木佛。院主為甚麼眉須墮落。曰。貓兒會上樹。云。早知如是。終不如是。曰。惜取眉毛。 問。如何是衲衣下事。曰。天旱為民愁。 問。佛未出世時如何。曰。絕毫絕𨤲。云。出世后如何。曰。填溝塞壑。云。出與未出相去幾何。曰。人平不語。水平不流。宣和五年十二月二十七。奄然示寂。阇維日。 皇帝遣中使 賜香。持金盤求設利。爇香罷。盤中鏗然。視之。五色者數顆大如豆。使者馳還。 上見大悅。而京城傳為盛事。
信州博山無隱子經禪師
歲旦上堂曰。和氣生枯蘗。寒雲散遠郊。木人占吉兆。夜半露龜爻。諸禪德。龜爻露處。文彩已彰。便見一年十二月。月月如然。一日十二時。時時相似。到這裡。直似黃金之黃。白玉之白。自從𨇁大劫來。未嘗異色
【現代漢語翻譯】 現代漢語譯本： 他生病了，於是猛然醒悟，真心誠意地投入佛鑒禪師門下。佛鑒禪師用差別智來調教他，並且告誡他要沉默寡言。過了十年，他向佛鑒禪師辭行，佛鑒禪師命他分座說法。舒守孫公杰用甘露法水請求他開法，後來他遷往天寧寺。
上堂說法時說：『三千劍客，唯獨讚許莊周。』為什麼跳不出去呢？『良醫之門多病人』，為什麼不費一文錢就能治好病呢？已經透徹關隘的人，請再辨別看看。
上堂說法：『譬如眼根不能自己看見自己，眼性卻是平等無別的。』沒有平等心的人，就這麼去吧。無孔鐵錘，姑且安放著。即使達到『入林不動草，入水不動波』的境界，也只是一時的方便。如果『籬內竹抽籬外筍，澗東華髮澗西紅』，更要等待勘驗過了才能打。
有僧人問：『丹霞燒木佛（Danxia burned a wooden Buddha）(丹霞指丹霞禪師，木佛指木製的佛像)，院主（abbot）(指當時的住持)為什麼眉毛鬍鬚都掉落了？』禪師回答：『貓兒會上樹。』僧人說：『早知如此，終不如是。』禪師說：『要愛惜眉毛啊。』
有僧人問：『如何是衲衣（kasaya）(指出家人的僧衣)下的事？』禪師回答：『天旱為民愁。』
有僧人問：『佛未出世時如何？』禪師回答：『絕毫絕𨤲。』僧人問：『出世后如何？』禪師回答：『填溝塞壑。』僧人問：『出世與未出世相去幾何？』禪師回答：『人平不語，水平不流。』宣和五年十二月二十七日，安詳圓寂。荼毗（cremation）(火化)那天，
皇帝派遣中使（imperial envoy）(皇帝的使者)賜香，拿著金盤請求舍利（sarira）(佛教聖物的遺骸)。點燃香后，盤中發出鏗然的聲音，看那盤中，五顏六色的舍利有幾顆，大如豆子。使者飛奔回去稟告，
皇帝看了非常高興，京城也傳為盛事。
信州博山無隱子經禪師
歲旦上堂說法：『和氣生枯蘗，寒雲散遠郊。木人占吉兆，夜半露龜爻。』各位禪德，龜爻顯露之處，文采已經彰顯，便可見一年十二月，月月如此，一日十二時，時時相似。到了這裡，就像黃金的黃，白玉的白，自從𨇁大劫以來，未曾改變顏色。
【English Translation】 English version: He fell ill, and then suddenly awakened, sincerely and earnestly joining the school of Chan Master Fojian (佛鑒禪師). Chan Master Fojian taught him with differential wisdom and cautioned him to be taciturn. After ten years, he bid farewell to Chan Master Fojian, who ordered him to share the seat and expound the Dharma. Shu Shou Sun Gongjie (舒守孫公杰) requested him to open the Dharma with the nectar of Dharma, and later he moved to Tianning Temple (天寧寺).
When ascending the hall to preach, he said: 'Among the three thousand swordsmen, only Zhuang Zhou (莊周) is praised.' Why can't you jump out? 'The door of a good doctor has many patients,' why can the illness be cured without spending a penny? Those who have thoroughly penetrated the pass, please discern and see again.
Ascending the hall to preach: 'For example, the eye-root cannot see itself, but the eye-nature is equal and without difference.' Those without equality, just go like this. The holeless iron hammer, let it be placed for now. Even if one reaches the realm of 'entering the forest without moving the grass, entering the water without moving the waves,' it is only a temporary expedient. If 'bamboo shoots grow outside the fence from inside the fence, and flowers bloom east of the stream and are red west of the stream,' then wait for verification before striking.
A monk asked: 'Danxia (丹霞禪師) burned a wooden Buddha (木佛) (Danxia refers to Chan Master Danxia, wooden Buddha refers to a wooden Buddha statue), why did the abbot (院主) (referring to the then abbot) lose his eyebrows and beard?' The Chan master replied: 'The cat can climb the tree.' The monk said: 'If I had known this earlier, it would have been better not to.' The Chan master said: 'Cherish your eyebrows.'
A monk asked: 'What is the matter under the kasaya (衲衣) (referring to the monastic robe of monks)?' The Chan master replied: 'Drought worries the people.'
A monk asked: 'What was it like when the Buddha had not yet appeared in the world?' The Chan master replied: 'Absolutely nothing.' The monk asked: 'What is it like after appearing in the world?' The Chan master replied: 'Filling ditches and blocking ravines.' The monk asked: 'How far apart are appearance and non-appearance?' The Chan master replied: 'When people are calm, they don't speak; when water is level, it doesn't flow.' On the twenty-seventh day of the twelfth month of the fifth year of Xuanhe (宣和), he passed away peacefully. On the day of cremation (荼毗) (cremation),
The emperor sent an imperial envoy (中使) (the emperor's envoy) to bestow incense and requested sarira (舍利) (relics of Buddhist saints) with a golden plate. After burning the incense, a clanging sound came from the plate. Looking at the plate, there were several colorful sarira, as big as beans. The envoy rushed back to report,
The emperor was very happy to see it, and the capital city spread it as a grand event.
Chan Master Wuyinzi Jing of Boshan in Xinzhou (信州博山無隱子經禪師)
On New Year's Day, ascending the hall to preach: 'Gentle air gives birth to withered stumps, cold clouds scatter in the distant suburbs. Wooden men foretell auspicious omens, and turtle divination lines are revealed in the middle of the night.' All Chan practitioners, where the turtle divination lines are revealed, the literary brilliance has already been manifested, and it can be seen that every month of the year is like this, and every hour of the day is similar. Arriving here, it is like the yellow of gold and the white of white jade, and it has never changed color since the beginning of time.
。還見么。其或未然。且徇張三通節序。從教李四𩯭蒼浪。
隆興府百丈以棲禪師
興化人也。 上堂曰。摩騰入漢。達磨來梁。途轍既成。後代兒孫開眼迷路。若是個惺惺底。終不向空里采華。波中捉月。謾勞心力。畢竟何為。山僧今日已是平地起骨堆。諸人行時。各自著精彩看。
邵州光孝曇清禪師
上堂曰。殺父殺母。佛前懺悔。殺佛殺祖。不消懺悔。為甚不消懺悔。且得冤家解脫。
溫州光孝德周禪師
信之上饒人。族璩氏。于景德尊聖院染削。問道有年。后至靈源。聞舉少林面壁。頓悟。述二偈以呈。源許之。自爾名流江浙。 上堂曰。舉體露堂堂。十方無掛礙。千聖不能傳。萬靈咸頂戴。擬欲共商量。開口百雜碎。只如未開口已前作么生。咄。 上堂。回互不回互。覷見沒可睹。透出祖師關。踏斷人天路。阿呵呵。悟不悟。落華流水知何處。紹興甲戌九月十三。集眾說偈而逝。
黃龍草堂善清禪師法嗣
隆興府黃龍上堂道震禪師
金陵人。族趙氏。少依覺印英禪師為童子。英移居泗之普照。適淑妃擇度童行。師得圓具。久之。辭謁丹霞淳禪師。一日。與論洞上宗旨。師呈偈曰。白雲深覆古寒巖。異草靈華彩鳳銜。夜半天明日當午。騎牛背面著靴
【現代漢語翻譯】 現代漢語譯本：還見嗎？或許不是這樣。且順應張三的時令節氣，任由李四鬢髮蒼浪。
隆興府百丈以棲禪師
興化人。 上堂開示說：'摩騰（Mātanga，東漢時來華的印度僧人）入漢，達摩（Bodhidharma，禪宗初祖）來梁，道路已經形成，後代的子孫睜開眼睛卻迷失了道路。如果是個清醒的人，終究不會在空中採摘花朵，在水中捕捉月亮，白白耗費心力，到底是爲了什麼呢？老衲今日已是平地堆起墳堆（比喻行將就木），各位行走時，各自用心仔細觀看。'
邵州光孝曇清禪師
上堂開示說：'殺父殺母，在佛前懺悔；殺佛殺祖，不需懺悔。為什麼不需懺悔？因為這樣才能使冤家解脫。'
溫州光孝德周禪師
信州上饒人，姓璩。在景德尊聖院剃度出家，問道多年。後到靈源，聽聞少林面壁的故事，頓悟。寫了兩首偈子呈給靈源，靈源認可了他。從此名聲傳遍江浙。 上堂開示說：'全身顯露，坦坦蕩蕩，十方沒有掛礙。千聖不能傳達，萬靈都恭敬頂戴。想要共同商量，一開口就雜亂無章。就像未開口之前，該如何是好？咄！' 上堂開示說：'回互不回互，看來看去沒什麼可看。透出祖師關，踏斷人天路。阿呵呵，悟了沒有？落花流水，知道在哪裡嗎？'紹興甲戌年九月十三日，召集眾人說了偈語後去世。
黃龍草堂善清禪師法嗣
隆興府黃龍上堂道震禪師
金陵人，姓趙。年少時跟隨覺印英禪師做童子。覺印英禪師移居泗州的普照寺，適逢淑妃挑選剃度童行，道震禪師得以圓滿具足戒。很久之後，辭別覺印英禪師去拜謁丹霞淳禪師。一天，與丹霞淳禪師討論洞山宗的宗旨，道震禪師呈上偈語說：'白雲深深覆蓋古老的寒冷巖石，奇異的草和靈異的花朵，彩色的鳳凰銜著。半夜天明，正午日當頭，騎著牛卻反穿著靴子。'
【English Translation】 English version: Do you still see it? Or perhaps not. Just follow Zhang San's seasonal order, and let Li Si's temples be gray and vast.
Baizhang Yiqi Chan Master of Longxing Prefecture
Was a native of Xinghua. He ascended the hall and said: 'Mātanga (an Indian monk who came to China during the Eastern Han Dynasty) entered Han, and Bodhidharma (the first patriarch of Zen) came to Liang. The path has already been formed, but later generations open their eyes and lose their way. If one is truly awake, one will never pick flowers in the air or try to catch the moon in the water, wasting effort in vain. What is the point after all? This old monk is already building a grave on flat ground (a metaphor for approaching death). When you walk, each of you should pay close attention with your own brilliance.'
Chan Master Tanqing of Guangxiao Temple in Shaozhou
He ascended the hall and said: 'Killing one's father and mother can be repented before the Buddha. Killing the Buddha and the patriarchs cannot be repented. Why can't it be repented? Because it allows enemies to be liberated.'
Chan Master Dezhou of Guangxiao Temple in Wenzhou
Was a native of Shangrao in Xinzhou, with the surname Qu. He was tonsured at Jingde Zunsheng Monastery and inquired about the Way for many years. Later, he went to Lingyuan and, upon hearing the story of Bodhidharma facing the wall at Shaolin, he had a sudden enlightenment. He presented two verses to Lingyuan, who approved of him. From then on, his fame spread throughout Jiangzhe. He ascended the hall and said: 'The whole body is revealed, open and unhindered in all ten directions. The thousand sages cannot transmit it, and all spirits respectfully venerate it. If you try to discuss it together, opening your mouth will only lead to a jumbled mess. Just like before you open your mouth, what should you do? Hmph!' He ascended the hall and said: 'Interrelated or not interrelated, looking and looking, there is nothing to see. Break through the ancestral barrier, and cut off the path of humans and gods. Aha ha, enlightened or not enlightened? Where do the falling flowers and flowing water know?' On the thirteenth day of the ninth month of the Jiaxu year of Shaoxing, he gathered the assembly, spoke a verse, and passed away.
Successor of Chan Master Shanqing of Caotang, Huanglong
Chan Master Daozhen of Huanglong, Longxing Prefecture
Was a native of Jinling, with the surname Zhao. As a child, he followed Chan Master Jueyin Ying. When Chan Master Jueyin Ying moved to Puzhao Temple in Si Prefecture, it happened that Consort Shu was selecting young novices for ordination. The master was able to receive the full precepts. After a long time, he bid farewell to Chan Master Jueyin Ying and went to visit Chan Master Danxia Chun. One day, he discussed the Dongshan lineage with Chan Master Danxia Chun. The master presented a verse, saying: 'White clouds deeply cover the ancient cold rock, strange grasses and spiritual flowers are held in the beaks of colorful phoenixes. Midnight is bright as day, noon is when the sun is overhead, riding an ox but wearing boots backwards.'
衫。淳器之。師自以為礙。棄依草堂。一見契合。日取藏經讀之。一夕。聞晚參鼓。步出經堂。舉頭見月。遂大悟。亟趨方丈。堂望見。即為印可。初住曹山。次遷廣壽．黃龍。 上堂曰。舉個古人因緣問阇梨。阇梨不得作古會。若作古會。失卻當面眼。舉個即今因緣問阇梨。阇梨不得作今會。若作今會。障卻阇梨本來眼。假饒不失不障。非古非今。猶是藥病相治止啼之說。只如透脫一句。阇梨還道得也無。若道不得。直待羅漢峰深談實相即向汝道。 上堂。眼見色時耳便聾。耳聞聲處眼無功。朝來不耐靈禽報。樹上楊梅似火紅。 上堂。雷聲震地。室內不聞。天鼓游光。攬不盈手。靈利漢直下便了。何須撞入膠盆。若更問龜毛有幾莖。兔角長多少。直饒你一钁钁斷雲山。我亦不向汝道。 上堂。黑漢賣炭。不識秤上星。狂子疑頭。將謂頭在鏡。忽然省悟。非邪非正。山河大地。久成正覺。釋迦老子。未有佛性。 上堂。少林冷坐。門人各說異端。大似眾盲摸象。神光禮三拜。依位而立。達磨云。汝得吾髓。這黑麵婆羅門。腳跟也未點地在。 上堂。石人問枯椿。何時汝發華。枯椿怒石人。何得口吧吧。石人呵呵笑。枯椿吐異葩。紅霞輝玉象。白玉碾金沙。借問通玄士。何人不到家。
臺州萬年雪巢法一禪師
【現代漢語翻譯】 現代漢語譯本： 僧人。淳樸有器量。禪師自認為受到阻礙，於是離開依附雪峰義存，前往草堂。與雪巢法一禪師一見如故，非常契合。每天都取來藏經閱讀。一天晚上，聽到晚參的鼓聲，走出經堂，抬頭看見月亮，於是大徹大悟。急忙跑到方丈室，雪峰義存望見他，就為他印可。最初住在曹山，後來遷到廣壽、黃龍。
上堂說法時說：『舉一個古人的因緣來問各位禪人，各位禪人不得用古人的見解來理解。如果用古人的見解來理解，就失去了當面的眼。舉一個現在的因緣來問各位禪人，各位禪人不得用現在的見解來理解。如果用現在的見解來理解，就遮蔽了各位禪人本來的眼。假如不失去也不遮蔽，既非古代也非現在，仍然是藥物對治病痛、用哄騙來止啼的說法。就像透脫一句，各位禪人還能說得出來嗎？如果說不出來，就等到羅漢峰深入談論實相時再告訴你們。』
上堂說法：『眼睛看見顏色時耳朵就聽不見聲音，耳朵聽到聲音的地方眼睛就沒有作用。早上起來不耐煩靈禽的報告，樹上的楊梅紅得像火一樣。』
上堂說法：『雷聲震動大地，室內卻聽不見。天鼓遊動光芒，想要抓住卻抓不滿一手。靈敏的人當下就明白了，何必撞入膠盆。如果還要問烏龜毛有幾根，兔子角有多長，即使你一镢頭一镢頭地砍斷雲山，我也不會告訴你。』
上堂說法：『黑漢賣炭，不認識秤上的星。狂妄的人懷疑自己的頭，以為頭在鏡子里。忽然醒悟，既非邪也非正。山河大地，早就成就正覺。釋迦老子，沒有佛性。』
上堂說法：『少林冷坐，門人各自說不同的見解，很像眾盲摸象。神光禮拜三次，依位而立。達磨說：你得到了我的髓。這黑麵婆羅門，腳跟還沒有點地呢。』
上堂說法：『石人問枯樹，什麼時候你開花？枯樹怒斥石人，為何喋喋不休？石人呵呵笑，枯樹吐出奇異的花朵。紅霞輝映著玉象，白玉碾碎成金沙。請問通玄之士，有誰沒有回到家？』
臺州萬年雪巢法一禪師
【English Translation】 English version: The monk was simple and had capacity. The master thought he was hindered, so he left Yicun of Xuefeng and went to Caotang. They hit it off at first sight. He read the Tripitaka every day. One evening, he heard the evening chanting drum, walked out of the scripture hall, looked up and saw the moon, and then he had a great enlightenment. He hurried to the abbot's room, and Yicun of Xuefeng saw him and immediately endorsed him. He first lived in Caoshan, and then moved to Guangshou and Huanglong.
When he ascended the hall to preach, he said: 'I will raise an ancient cause and condition to ask you, monastics. You must not understand it with the views of the ancients. If you understand it with the views of the ancients, you will lose the eye in front of you. I will raise a present cause and condition to ask you, monastics. You must not understand it with the views of the present. If you understand it with the views of the present, you will obscure your original eye. If you neither lose nor obscure, neither ancient nor present, it is still the saying of using medicine to treat illness and using deception to stop crying. Just like breaking through a sentence, can you still say it? If you can't say it, then wait until Luohan Peak discusses the true nature in depth before I tell you.'
Ascending the hall to preach: 'When the eyes see color, the ears cannot hear sound; where the ears hear sound, the eyes have no function. In the morning, I am impatient with the report of the clever bird; the bayberries on the tree are as red as fire.'
Ascending the hall to preach: 'The sound of thunder shakes the earth, but it cannot be heard indoors. The heavenly drum moves with light, but you cannot grasp a handful of it. Those who are clever understand immediately, why bother crashing into the glue pot? If you still ask how many hairs a tortoise has, or how long a rabbit's horn is, even if you cut through the cloud mountain with a hoe, I will not tell you.'
Ascending the hall to preach: 'A black man sells charcoal and does not recognize the stars on the scale. A madman doubts his own head, thinking that his head is in the mirror. Suddenly awakened, neither evil nor righteous. Mountains, rivers, and the great earth have long since attained perfect enlightenment. Shakyamuni Buddha has no Buddha-nature.'
Ascending the hall to preach: 'Sitting coldly in Shaolin, the disciples each speak different views, much like the blind men touching the elephant. Shenguang bowed three times and stood in his place. Bodhidharma said: You have obtained my marrow. This black-faced Brahmin has not yet touched the ground with his heels.'
Ascending the hall to preach: 'The stone man asks the withered tree, when will you bloom? The withered tree scolds the stone man, why do you chatter incessantly? The stone man laughs heartily, and the withered tree spits out strange flowers. Red clouds shine on the jade elephant, and white jade is ground into gold dust. May I ask the enlightened ones, who has not returned home?'
Chan Master Faxue of Xuetao, Wanni Temple, Taizhou
大師襄陽郡王李公遵勉之玄孫也。世居開封祥符縣。母夢一老僧至而產。師年十七。試上庠。從祖仕淮南。欲官之。不就。將棄家。事長蘆慈覺賾禪師。翁弗許。母曰。此必宿世沙門。愿勿奪其志。未幾。慈覺沒。大觀改元。禮靈巖通照愿禪師祝髮登具。依愿十年。迷悶不能入。圓悟禪師住蔣山。見曰。此法器也。悟奉 詔徙京師天寧。師侍行。靖康末。自天寧至疏山。一語之及。大法頓明。紹興七年。泉守寶文劉公彥修請居延福。后四遷巨剎。 上堂曰。衲僧正法眼。照破鐵圍山。四方並八面。尖角更團圞。雙椎轟法鼓。一擊透玄關。乾坤收不得。留與後人看。既是乾坤收不得。後人作么生看。要會么。門庭開處無施設。松檜風生助寂寥。 上堂。拈拄杖曰。拄杖子有時作出水蛟龍。萬里雲煙不斷。有時作踞地師子。百年妖怪潛蹤。有時心法兩忘。照體獨立。有時照用同時。主賓互用。以拄杖畫曰。延福門下總用不著。且道延福尋常用個甚麼。卓拄杖。喝一喝。下座。 上堂。仰面不見天。低頭不見地。古劍髑髏前。大海波濤沸。二十八年春。退席長蘆。歸天臺萬年之觀音院。才浹日。忽示微疾。囑門人具龕釘內。至三月四日。書偈曰。今年七十五。歸作庵中主。珍重觀世音。泥蛇吞石虎。入龕趺坐。別眾曰
【現代漢語翻譯】 現代漢語譯本：
大師是襄陽郡王李公遵勉的玄孫。世代居住在開封祥符縣。他的母親夢見一位老僧來到家中，然後就生下了他。大師十七歲時，參加了太學的入學考試。他的族祖在淮南做官，想讓他也在那裡做官，但他沒有同意。他打算離開家，去侍奉長蘆慈覺賾禪師。他的外祖父不同意。他的母親說：『這孩子一定是前世的僧人，不要違揹他的志向。』不久，慈覺禪師去世。大觀年間改元后，他到靈巖寺，由通照愿禪師為他剃度，正式出家。跟隨愿禪師十年，但他感到困惑，無法入門。圓悟禪師住在蔣山，見到他后說：『這是個可以造就的法器。』圓悟奉皇帝的詔令遷往京師的天寧寺，大師侍奉他前往。靖康末年，他從天寧寺來到疏山，一句話點醒了他，使他頓悟了佛法。紹興七年，泉州太守寶文劉公彥修請他到延福寺居住。後來又四次遷往大寺。
上堂說法時說：『衲僧的正法眼，能照破鐵圍山。四面八方，無論是尖角還是圓弧都能照見。雙椎敲響法鼓，一擊就能打開玄關。天地都無法容納，留給後人去看。』既然天地都無法容納，後人又該如何去看呢？想要領會嗎？門庭打開之處沒有施捨，松樹和檜樹間的風聲增添了寂靜。』
上堂說法。拿起拄杖說：『拄杖有時變成出水的蛟龍，萬里雲煙也無法阻斷。有時變成踞地的獅子，百年的妖怪都潛藏軌跡。有時心法兩忘，照體獨立。有時照用同時，主賓互用。』用拄杖畫了一下說：『延福寺門下完全用不著這些。那麼延福寺平時用的是什麼呢？』放下拄杖，喝了一聲，走下座位。
上堂說法。抬頭不見天，低頭不見地。古劍在骷髏前，大海波濤沸騰。紹興二十八年春天，他從長蘆寺退席，回到天臺萬年的觀音院。才過了幾天，忽然示現輕微的疾病。囑咐門人準備龕和釘子。到三月初四，寫下偈語說：『今年七十五，歸作庵中主。珍重觀世音，泥蛇吞石虎。』進入龕中，跏趺而坐，與眾人告別說：
【English Translation】 English version:
The Master was the great-grandson of Li Gong Zunmian, the Prince of Xiangyang. His family had lived in Xiangfu County, Kaifeng, for generations. His mother dreamed of an old monk coming to her, and then she gave birth to him. When the Master was seventeen, he took the entrance exam for the Imperial Academy. His paternal granduncle was an official in Huainan and wanted him to take a position there, but he refused. He intended to leave home and serve the Chan Master Cijue Ze of Changlu. His grandfather did not allow it. His mother said, 'This child must have been a monk in a previous life; do not thwart his aspirations.' Not long after, Chan Master Cijue passed away. In the first year of the Daguan era, after the era name was changed, he went to Lingyan Temple, where Chan Master Tongzhao Yuan shaved his head and ordained him. He followed Yuan for ten years, but he felt confused and could not enter the path. Chan Master Yuanwu, who resided at Jiangshan, saw him and said, 'This is a vessel for the Dharma.' Yuanwu, upon imperial decree, moved to Tianning Temple in the capital, and the Master attended him. At the end of the Jingkang era, he went from Tianning Temple to Shushan. A single word awakened him, and he suddenly understood the Great Dharma. In the seventh year of the Shaoxing era, Liu Gong Yanxiu, the prefect of Quanzhou, invited him to reside at Yanfu Temple. Later, he moved four times to great monasteries.
During an assembly, he said: 'The eye of the true Dharma of a Chan monk illuminates and breaks through the Iron Ring Mountains (Tiewei Shan). In all directions, whether sharp corners or round curves, it sees all. The double mallet strikes the Dharma drum, and a single strike opens the mysterious gate (xuanguan). Heaven and earth cannot contain it; it is left for future generations to see.' Since heaven and earth cannot contain it, how should future generations see it? Do you want to understand? Where the gate opens, there is no giving; the wind through the pines and junipers adds to the stillness.'
During an assembly, he picked up his staff and said: 'Sometimes this staff transforms into a dragon emerging from the water, and ten thousand miles of clouds and mist cannot stop it. Sometimes it transforms into a lion crouching on the ground, and the monsters of a hundred years hide their tracks. Sometimes the mind and Dharma are both forgotten, and the illuminating essence stands alone. Sometimes illumination and function occur simultaneously, and host and guest interact.' He drew with the staff and said: 'Those under the gate of Yanfu Temple have no use for these at all. So what does Yanfu Temple usually use?' He put down the staff, shouted, and descended from the seat.
During an assembly, he said: 'Looking up, one does not see the sky; looking down, one does not see the earth. Before the ancient sword is a skull; the waves of the great sea boil. In the spring of the twenty-eighth year of Shaoxing, he retired from Changlu Temple and returned to the Guanyin (Avalokitesvara) Hall of Ten Thousand Years Temple on Mount Tiantai. Only a few days passed before he suddenly showed a slight illness. He instructed his disciples to prepare a coffin and nails. On the fourth day of the third month, he wrote a verse saying: 'This year I am seventy-five; I return to be the master of the hermitage. Cherish Avalokitesvara; a mud snake swallows a stone tiger.' He entered the coffin, sat in the lotus position, and bid farewell to the assembly, saying:
。吾不能聽諸方來此寐語。即自扄鑰。有頃。主事令匠者啟龕。捫之。肉猶未冷。八日塔于觀音院之後。臘五十二。
福州雪峰東山慧空禪師
本郡人。族陳氏。十四圓頂。即遊方。遍謁諸老。晚契悟于草堂。紹興癸酉。開法雪峰。受請日。 上堂曰。俊快底。點著便行。癡鈍底。推輓不動。便行。則人人歡喜。不動。則個個生嫌。山僧而今轉此癡鈍為俊快去也。彈指一下。曰。從前推輓不出而今出。從前有院不肯住而今住。從前嫌佛不做而今做。從前嫌法不肯說而今說。出不出。住不住即且置。敢問諸人。做底是甚麼佛。空王佛耶。然燈佛耶。釋迦佛耶。彌勒佛耶。說底又是甚麼法。根本法耶。無生法耶。世間法耶。出世間法耶。眾中莫有道得底么。若道得。山僧出世事畢。如或未然。逢人不得錯舉。喝一喝。下座。 上堂。舉。雲門示眾云。只這個帶累殺人。師曰。雲門尋常氣宇如王。作恁么說話。大似貧恨一身多。山僧即不然。只這個快活殺人。何故。大雨方歸屋裡坐。業風吹又繞山行。然雖如是。也是乞兒見小利。且不傷物義一句作么生道。 上堂。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。俊哉。俊哉。快活。快活。一似十七八歲狀元相似。誰管你天。誰管你地。
【現代漢語翻譯】 現代漢語譯本：我不能聽任從各處來的人在這裡說夢話，就自己把門鎖上。過了一會兒，主事的人命令工匠打開龕，摸他的身體，肉體還沒有冷。八天後，在觀音院後面建塔安葬。享年五十二歲。
福州雪峰東山慧空禪師
是本郡人，姓陳。十四歲剃度出家，就開始遊歷四方，遍訪各位老禪師。晚年在草堂頓悟。紹興癸酉年，在雪峰開堂說法。接受邀請那天，上堂說法：『聰敏的人，一點就明白；愚鈍的人，推拉也動不了。明白，就人人都喜歡；不動，就個個都嫌棄。我今天要把這愚鈍轉變為聰敏。』彈指一下，說：『從前推拉不出來的現在出來了，從前有寺院不肯住的現在住了，從前嫌棄佛不做的現在做了，從前嫌棄法不肯說的現在說了。出不出來，住不住且放在一邊，敢問各位，做的到底是什麼佛？是空王佛（Dharmadhatu Buddha）嗎？是燃燈佛（Dipamkara Buddha）嗎？是釋迦佛（Sakyamuni Buddha）嗎？是彌勒佛（Maitreya Buddha）嗎？說的又是什麼法？是根本法（root dharma）嗎？是無生法（non-arising dharma）嗎？是世間法（worldly dharma）嗎？是出世間法（transcendental dharma）嗎？』大眾中有人能說得出來的嗎？如果說得出來，我出世的事情就完畢了。如果不能，遇到人不要隨便亂說。』喝一聲，下座。
上堂。舉雲門禪師開示大眾說：『就這個東西帶累人喪命。』慧空禪師說：『雲門禪師平時氣宇軒昂，像個王者，怎麼說這樣的話？太像窮人恨自己一身毛病多。我卻不這樣說，就這個東西讓人快活得要命。為什麼？因為大雨過後，就可以回家坐在屋裡；業風吹來，又可以繞著山行走。』雖然這樣，也像是乞丐見到小利一樣。且不傷物義的一句話怎麼說？
上堂。『一拳打倒黃鶴樓，一腳踢翻鸚鵡洲。』有得意氣概時更添意氣，不風流的地方也顯得風流。好啊！好啊！快活啊！快活啊！就像十七八歲的狀元一樣，誰管你天，誰管你地。
【English Translation】 English version: I cannot listen to the dream talk of those who come here from all directions, so I lock the door myself. After a while, the person in charge ordered the craftsmen to open the niche and touch him. His flesh was still not cold. Eight days later, a pagoda was built behind Guanyin Monastery for burial. He lived for fifty-two years.
Zen Master Huikong of Xuedong Mountain in Fuzhou
He was a native of this prefecture, with the surname Chen. He was tonsured at the age of fourteen and began to travel around, visiting various old masters. Later in life, he had an enlightenment at Caotang. In the year Guiyou of the Shaoxing era, he opened a Dharma hall at Xuefeng. On the day he accepted the invitation, he ascended the hall and said: 'The quick-witted ones understand at a touch; the dull ones cannot be moved by pushing or pulling. Understanding brings joy to everyone; not moving brings dislike to all. I, this mountain monk, will now transform this dullness into quick-wittedness.' He snapped his fingers and said: 'What could not be pushed out before is now out; what refused to stay in a monastery before now stays; what disliked being a Buddha before now does it; what disliked speaking the Dharma before now speaks it. Whether it comes out or not, whether it stays or not, let's put that aside for now. I dare to ask you all, what Buddha is being done? Is it Dharmadhatu Buddha (Kongwang fo)? Is it Dipamkara Buddha (Randeng fo)? Is it Sakyamuni Buddha (Shijia fo)? Is it Maitreya Buddha (Mile fo)? And what Dharma is being spoken? Is it the root dharma (genben fa)? Is it the non-arising dharma (wusheng fa)? Is it the worldly dharma (shijian fa)? Is it the transcendental dharma (chushijian fa)?' Is there anyone among you who can say it? If you can say it, my task of appearing in the world is complete. If not, do not speak carelessly when you meet people.' He shouted and descended from the seat.
Ascending the hall, he quoted Zen Master Yunmen's instruction to the assembly: 'Just this thing burdens people to death.' Zen Master Huikong said: 'Yunmen Zen Master usually has the air of a king, how could he say such a thing? It's too much like a poor man hating himself for having too many problems. I don't say it that way; just this thing makes people happy to death. Why? Because after the heavy rain, you can go home and sit in the house; when the karma wind blows, you can walk around the mountain.' Even so, it's like a beggar seeing a small profit. How do you say a phrase that doesn't harm the meaning of things?
Ascending the hall. 'One punch knocks down the Yellow Crane Tower, one kick overturns Parrot Island.' When there is pride and spirit, add more pride and spirit; even in places without elegance, there is elegance. Wonderful! Wonderful! Happy! Happy! It's like a seventeen or eighteen-year-old top scholar, who cares about heaven, who cares about earth.
心王不妄動。六國一時通。罷拈三尺劍。休弄一張弓。自在。自在。快活。快活。恰似七八十老人作宰相相似。風以時。雨以時。五穀植。萬民安。豎起拄杖曰。大眾。這兩個並山僧拄杖子。共作得一個。衲僧到雪峰門下。但知隨例餐錘子。也得三文買草鞋。喝一喝。卓拄杖。下座。 僧問。和尚未見草堂時如何。曰。江南有。云。見后如何。曰。江北無。戊寅三月十三。示寂于東庵。壽六十三。臘四十八。
慶元府育王野堂普崇禪師
本郡人也。 示眾。舉。巴陵和尚道。不是風動。不是幡動。不是風幡。又向甚麼處著。有人為祖師出氣。出來與巴陵相見。雪竇和尚道。風動幡動。既是風幡。又向甚麼處著。有人為巴陵出氣。出來與雪竇相見。師曰。非風非幡無處著。是風是幡無著處。遼天俊鶻悉迷蹤。踞地金毛還失措。阿呵呵。悟不悟。令人轉憶謝三郎。一絲獨鉤寒江雨。
青原惟信禪師法嗣
潭州梁山歡禪師
僧問。大眾云臻。請師開示。曰。天靜不知云去處。地寒留得雪多時。云。學人未曉玄言。乞師再垂方便。曰。一重山後一重人。
成都府正法希明禪師
漢之綿竹人。弱冠從馬溪廣禪師下發登具。南遊至夾山。依曉純禪師。咨參有省。棄謁芙蓉楷．梁山歡。
【現代漢語翻譯】 現代漢語譯本 心王（指人的本心）不妄動，六根（眼、耳、鼻、舌、身、意）一時通達。放下手中的劍，停止拉動弓箭。多麼自在，多麼快活！恰似七八十歲的老人擔任宰相一樣，風調雨順，五穀豐登，萬民安樂。豎起拄杖說：『各位，這兩個（指心王和六根）加上山僧的拄杖子，共同成就一個整體。』衲僧（指雲遊僧人）到了雪峰義存禪師門下，只知道按照慣例吃飯睡覺。也能用三文錢買雙草鞋。』喝一聲，放下拄杖，走下座位。 有僧人問：『和尚您未見到草堂清禪師時是怎樣的？』答：『江南有。』問：『見到之後又是如何？』答：『江北無。』戊寅年三月十三日，在東庵圓寂，享年六十三歲，僧臘四十八年。
慶元府育王山野堂普崇禪師
是本郡人。開示大眾時，引用巴陵禪師的話：『不是風在動，不是幡在動，不是風幡在動，那麼究竟是什麼在動呢？』如果有人能為祖師（指巴陵禪師）出氣，就站出來與巴陵禪師相見。雪竇重顯禪師說：『風在動，幡在動，既然是風幡在動，那麼又該如何理解呢？』如果有人能為巴陵禪師出氣，就站出來與雪竇禪師相見。』普崇禪師說：『不是風動，不是幡動，無處可著；是風動，是幡動，也無處可著。』就像遼闊天空中的俊鷹也迷失了軌跡，盤踞地面的金毛獅子也驚慌失措。啊呵呵！領悟了嗎？沒有領悟嗎？令人更加懷念謝三郎（指謝安），他用一根細細的釣絲在寒冷的江面上垂釣。
青原惟信禪師法嗣
潭州梁山歡禪師
有僧人問：『大眾聚集於此，請師父開示。』答：『天氣晴朗，不知雲彩飄向何處；大地寒冷，留下了許多積雪。』僧人說：『學人未能領悟這玄妙的言語，懇請師父再次慈悲開示。』答：『一重山後又有一重人。』
成都府正法希明禪師
是漢州綿竹人。年輕時在馬溪廣禪師座下剃度出家。後來南遊到夾山，依止曉純禪師，參禪有所領悟。之後又去拜訪芙蓉道楷禪師和梁山歡禪師。
【English Translation】 English version 'The mind-king (referring to one's inherent mind) does not move rashly; the six senses (eyes, ears, nose, tongue, body, and mind) are all connected at once. Put down the three-foot sword; stop drawing the bow. How free! How happy! It's just like a seventy- or eighty-year-old man serving as prime minister: the wind and rain are timely, the five grains flourish, and the people are at peace.' Raising his staff, he said, 'Everyone, these two (referring to the mind-king and the six senses), together with this mountain monk's staff, make up a whole.' A traveling monk, upon arriving at the gate of Xuefeng Yicun (雪峰義存) Chan Master, only knows to eat and sleep according to custom. He can also buy a pair of straw sandals for three coins.' He shouted, put down his staff, and stepped down from the seat. A monk asked, 'What was it like, Master, before you saw Caotang Qing (草堂清) Chan Master?' He replied, 'South of the river, there was.' The monk asked, 'What is it like after seeing him?' He replied, 'North of the river, there is not.' On the thirteenth day of the third month of the year Wuyin, he passed away at the Eastern Hermitage, at the age of sixty-three, with forty-eight years as a monk.
Chan Master Yetang Puchong (野堂普崇) of Yuhuang (育王) Mountain in Qingyuan Prefecture
He was a native of this prefecture. In instructing the assembly, he quoted Chan Master Baling's (巴陵) words: 'It is not the wind that moves, it is not the banner that moves, it is not the wind and banner that move; then what is it that moves?' If someone can speak for the Patriarch (referring to Chan Master Baling), come forward and meet with Chan Master Baling. Chan Master Xuedou Chongxian (雪竇重顯) said: 'The wind moves, the banner moves; since it is the wind and banner that move, then how should it be understood?' If someone can speak for Baling, come forward and meet with Chan Master Xuedou.' Chan Master Puchong said: 'Neither the wind nor the banner moves, there is nowhere to attach; the wind moves, the banner moves, there is also nowhere to attach.' Like a swift falcon in the vast sky that loses its trail, a golden-haired lion crouching on the ground is also at a loss. Ah ha ha! Have you awakened? Have you not awakened? It makes one even more reminiscent of Xie Sanlang (謝三郎) (referring to Xie An), who fished with a thin line on the cold river.
Dharma Heir of Chan Master Qingyuan Weixin (青原惟信)
Chan Master Liangshan Huan (梁山歡) of Tanzhou
A monk asked, 'The assembly has gathered here; please, Master, give us instruction.' He replied, 'The weather is clear, and one does not know where the clouds have gone; the ground is cold, and much snow remains.' The monk said, 'This student has not understood these profound words; I beg the Master to again bestow compassionate instruction.' He replied, 'Beyond one mountain, there is another person.'
Chan Master Zhengfa Ximing (正法希明) of Chengdu Prefecture
He was a native of Mianzhu (綿竹) in Hanzhou. In his youth, he shaved his head and became a monk under Chan Master Maxi Guang (馬溪廣). Later, he traveled south to Jiashan (夾山), where he relied on Chan Master Xiaochun (曉純) and had some understanding through Chan practice. After that, he went to visit Chan Master Furong Daokai (芙蓉道楷) and Liangshan Huan.
歡指見青原。師抵青原。一日。原入室。舉拳以示。師契悟。原拊而印之。逾年歸隱故居。郡守以延祚補處。次遷彭之曲尺。 解制上堂曰。林葉紛紛落。乾坤報早秋。分明西祖意。何用更馳求。若恁么會得。始信佛祖之道。本自平夷。大解脫門。元無關鑰。彌綸宇宙。逼塞虛空。量不可窮。智莫能測。若也未明此旨。不達其源。任是百劫薰功。千生煉行。徒自疲苦。了無交涉。若深明此旨。洞達其源。乃知動靜施為。經行坐臥。頭頭合道。唸唸朝宗。祖不云乎。迷生寂亂。悟無好惡。得失是非。一時放卻。如是則誰迷誰悟。誰是誰非。自是諸人獨生異見。觀大觀小。執有執無。己靈獨耀。不肯承當。心月孤圓。自生違背。何異家中舍父。衣內忘珠。致使菩提路上。荊棘成林。解脫空中。迷云蔽日。山僧今日幸值眾僧自恣。化主還山。諸上善人得得光訪。不可緘默。隨分葛藤。曲為今時。少開方便。也須是諸人著眼。各自諦觀。若更擬議尋思。白雲萬里。遂拈拄杖曰。於斯明得。靈山一會。儼在目前。其或未然。更待來晨分付。
祖庵主者。不知何許人也。見青原之後。縛屋衡岳間。餘三十年。人無知者。偶遣興作偈曰。小鍋煮菜上蒸飯。菜熟飯香人已饑。一補饑瘡了無事。明朝依樣𦘕貓兒。由是衲子披榛扣之
【現代漢語翻譯】 現代漢語譯本： 歡禪師在青原處開悟。他到達青原后，有一天，青原禪師進入方丈室，舉起拳頭向他展示，歡禪師因此領悟。青原禪師撫摸著他，印可了他的證悟。一年多以後，歡禪師回到故鄉隱居。郡守請他到延祚寺擔任住持，後來又遷到彭州的曲尺寺。
解制上堂時，歡禪師說：『樹林中的葉子紛紛落下，天地間預示著早秋的到來。西祖（達摩）的意旨如此分明，何必再向外馳求？』如果能夠這樣領會，才能相信佛祖的道，本來就是平坦的。大解脫之門，原本就沒有門閂和鎖鑰。它瀰漫宇宙，充塞虛空，其廣大量不可窮盡，其智慧深奧莫能測度。如果不能明白這個宗旨，不通達它的根源，任憑經過百劫的熏修，千生的修行，也只是徒勞辛苦，毫無關係。如果深刻地明白這個宗旨，洞達它的根源，才知道一舉一動，一靜一動，一切施為，行住坐臥，無不頭頭合道，唸唸朝宗。祖師不是說過嗎？迷時產生寂靜和散亂，悟時沒有好與惡。得失是非，一時全部放下。像這樣，還有誰迷誰悟，誰是誰非呢？只是各位自己產生不同的見解，觀大觀小，執有執無，自己的靈性獨自閃耀，不肯承擔。心中的明月孤零零地圓滿，自己產生違背。這和在家中捨棄父親，衣服里忘記寶珠有什麼區別呢？以致菩提路上，荊棘叢生，解脫的空中，迷云遮蔽了太陽。山僧我今天有幸遇到眾僧自恣，化主回到寺院，各位上善人都來光臨拜訪，不可沉默不語，隨分說些話，委婉地爲了現在這個時候，稍微開啟方便之門。也必須是各位著眼觀察，各自仔細觀看。如果還要擬議尋思，那就白雲萬里了。』於是拿起拄杖說：『如果在這裡明白了，靈山一會，就儼然在眼前。如果還沒有明白，就等待明天再來分付。』
祖庵主者，不知道是什麼地方的人。見了青原禪師之後，在衡山之間結廬而居，三十多年，沒有人知道他。偶然興起，作偈說：『小鍋煮菜，上面蒸飯，菜熟飯香，人已經飢餓。填補飢餓的創傷，了無牽掛，明天照樣畫貓兒。』因此有僧人撥開草叢來拜訪他。
【English Translation】 English version: Chan Master Huan attained enlightenment at Qingyuan's place. After he arrived at Qingyuan, one day, Chan Master Qingyuan entered the abbot's room and raised his fist to show him, and Chan Master Huan thus realized. Chan Master Qingyuan stroked him and affirmed his enlightenment. More than a year later, Chan Master Huan returned to his hometown to live in seclusion. The prefect invited him to serve as abbot of Yanzuo Temple, and later he moved to Quchi Temple in Pengzhou.
During the retreat's conclusion, Chan Master Huan said in his Dharma talk: 'The leaves in the forest are falling one after another, and the universe heralds the arrival of early autumn. The intention of the Western Ancestor (Bodhidharma) is so clear, why seek it elsewhere?' If you can understand it in this way, you can believe that the Buddha's path is originally flat and easy. The great gate of liberation has no bolts or locks. It permeates the universe and fills the void. Its vastness cannot be exhausted, and its wisdom is profound and immeasurable. If you cannot understand this purpose and do not penetrate its source, no matter how many kalpas of cultivation and thousands of lifetimes of practice you undergo, it will only be in vain and have nothing to do with it. If you deeply understand this purpose and penetrate its source, you will know that every movement, every stillness, every action, walking, standing, sitting, and lying down, all are in accordance with the Way, and every thought is returning to the source. Did the Patriarch not say? In delusion, stillness and disturbance arise; in enlightenment, there is no good or evil. Gain and loss, right and wrong, let them all go at once. Like this, who is deluded and who is enlightened, who is right and who is wrong? It is only that you yourselves generate different views, viewing the large and viewing the small, clinging to existence and clinging to non-existence, your own spirituality shining alone, unwilling to accept. The moon in your heart is solitary and round, and you create opposition yourself. What difference is there between abandoning your father at home and forgetting the pearl in your clothes? As a result, on the path to Bodhi, thorns grow into forests, and in the sky of liberation, clouds of delusion obscure the sun. I, the mountain monk, am fortunate today to encounter the monks' self-surrender, the benefactor returning to the temple, and all of you virtuous people coming to visit. I cannot remain silent, so I will say a few words as I can, and gently for this time, slightly open the door of convenience. It must also be that you all observe with your eyes and carefully examine yourselves. If you still want to deliberate and think, then it will be ten thousand miles of white clouds.' Then he picked up his staff and said: 'If you understand it here, the assembly on Vulture Peak is right before your eyes. If you have not yet understood, wait until tomorrow to entrust it to you.'
The Master of Zu'an, it is not known where he came from. After seeing Chan Master Qingyuan, he built a hut between Mount Heng and lived there for more than thirty years, and no one knew him. Occasionally, he was moved to compose a verse: 'A small pot cooks vegetables, and rice is steamed on top. The vegetables are cooked and the rice is fragrant, and the person is already hungry. Filling the wound of hunger, there is nothing to worry about, and tomorrow I will draw a cat in the same way.' Therefore, a monk cleared the bushes to visit him.
。無盡居士張公力挽其開法。不從。竟終於此山。
昭覺紹覺純白禪師法嗣
成都府信相正覺宗顯禪師
潼川飛烏人。族王氏。少為進士。有聲。嘗晝掬溪水為戲。至夜思之。遂見水冷然盈室。欲汲之不可。而塵境自空。曰。吾世網裂矣。往依昭覺得度。具滿分戒。后隨眾咨參。覺一日問師。高高峰頂立。深深海底行。汝作么生會。師于言下頓悟曰。釘殺腳跟也。覺拈起拂子云。這個又作么生。師一笑而出。服勤七祀。南遊至京師。歷淮淅。晚見五祖演和尚于海會。出問。未知關棙子。難過趙州橋。趙州橋即不問。如何是關棙子。祖曰。汝且在門外立。師進步一踏而退。祖曰。許多時茶飯。元來也有人知滋味。明日入室。祖云。你便是昨日問話底僧否。我固知你見處。只是未過得白雲關在。師珍重便出。時圓悟為侍者。師以白雲關意扣之。悟云。你但直下會取。師笑曰。我不是不會。只是未諳。待見這老漢。共伊理會一上。明日。祖往舒城。師與悟繼往。適會於興化。祖問師。記得曾在那裡相見來。師曰。全火祗候。祖顧悟曰。這漢饒舌。自是機緣相契。游廬阜回。師以高高峰頂立。深深海底行向所得之語告之。祖曰。吾嘗以此事詰先師。先師云。我曾問遠和尚。遠云。貓有歃血之功。虎有起尸之
【現代漢語翻譯】 現代漢語譯本：無盡居士張公竭力勸請他開壇講法，但他沒有答應，最終在此山圓寂。
昭覺紹覺純白禪師的法嗣
成都府信相正覺宗顯禪師
禪師是潼川飛烏人，姓王。年輕時就以進士聞名。曾經白天用手捧溪水嬉戲，到了晚上思考此事，忽然看見水冷冽地充滿整個房間，想要汲取卻無法做到，而塵世的雜念自然消空。他說：『我的世俗之網已經破裂了。』於是前往依止昭覺禪師剃度，受持圓滿的戒律。後來跟隨大眾參禪請益。昭覺禪師有一天問禪師：『高高峰頂立，深深海底行，你作何理解？』禪師在言下頓悟，說：『釘殺腳跟也。』（意為徹底、不留餘地）昭覺禪師拿起拂塵說：『這個又作么生？』（意為：這又該如何理解？）禪師一笑而出。服侍七年。後來南遊到達京師，遊歷淮河、浙江一帶。晚年拜見五祖法演和尚于海會寺，提出疑問：『未知關棙子（guān lì zǐ，關鍵），難過趙州橋。趙州橋即不問，如何是關棙子？』（意為：如果不知道關鍵，就難以通過趙州橋。趙州橋的問題暫且不問，什麼是關鍵？）五祖說：『你且在門外站著。』禪師向前走一步又退了回來。五祖說：『這麼長時間的茶飯供養，原來也有人知道滋味。』第二天入室，五祖說：『你便是昨天問話的僧人嗎？我本來就知道你的見解，只是還沒有通過白雲關。』禪師珍重地行禮便出去了。當時圓悟禪師擔任侍者，禪師用白雲關的含義請教他。圓悟說：『你但直下會取。』（意為：你只管直接領會。）禪師笑著說：『我不是不會，只是未諳（wèi ān，不熟悉），待見這老漢，共伊理會一上。』（意為：等見到這位老和尚，和他理論一番。）第二天，五祖前往舒城，禪師與圓悟跟隨前往，恰好在興化相遇。五祖問禪師：『記得曾在哪裡相見來？』禪師說：『全火祗候。』（意為：全部的火候都已具備。）五祖回頭對圓悟說：『這漢饒舌。』（意為：這個人多嘴。）自從機緣相契合。遊歷廬山返回后，禪師將『高高峰頂立，深深海底行』的所得之語告訴五祖。五祖說：『我曾經用這件事詰問先師，先師說：我曾問遠和尚，遠說：貓有歃血之功，虎有起尸之』
【English Translation】 English version: Layman Zhang Gong of Wujin earnestly urged him to begin teaching the Dharma, but he declined and ultimately passed away on this mountain.
A Dharma heir of Zen Master Chunbai of Zhaojue Shaojue Temple
Zen Master Zongxian of Zhengjue Temple in Chengdu Prefecture
The Zen Master was from Feiwu in Tongchuan, with the surname Wang. He was renowned as a Jinshi (a successful candidate in the highest imperial examinations) in his youth. Once, during the day, he playfully scooped water from a stream. That night, contemplating this, he suddenly saw the water, cold and clear, filling the entire room. He tried to draw from it but could not, and worldly thoughts naturally vanished. He said, 'My worldly net has been torn.' He then went to Zhaojue Temple to be tonsured and received the full precepts. Later, he followed the assembly to consult and learn. One day, Zen Master Zhaojue asked the Master, 'Standing on the summit of the highest peak, walking in the depths of the deepest sea, how do you understand this?' The Master had a sudden enlightenment upon hearing these words and said, 'Nail down the heels!' (meaning thoroughly, without reservation). Zen Master Zhaojue picked up a whisk and said, 'What about this?' (meaning: How do you understand this?) The Master smiled and left. He served diligently for seven years. Later, he traveled south to the capital, visiting the Huai and Zhejiang regions. In his later years, he met Zen Master Wuzu Fayan at Haihui Temple and posed a question: 'Without knowing the guan lizǐ (關棙子, key), it is difficult to pass the Zhaozhou Bridge. I won't ask about the Zhaozhou Bridge; what is the guan lizǐ?' Wuzu said, 'You should stand outside the door for now.' The Master took a step forward and then retreated. Wuzu said, 'After so much time of tea and rice offerings, there are indeed people who know the taste.' The next day, he entered the room, and Wuzu said, 'Are you the monk who asked the question yesterday? I knew your understanding, but you have not yet passed the Baiyun Pass.' The Master respectfully bowed and left. At that time, Zen Master Yuanwu was serving as an attendant. The Master asked him about the meaning of the Baiyun Pass. Yuanwu said, 'You should directly understand it.' The Master smiled and said, 'It's not that I don't understand, but I'm not familiar with it. I'll wait to see that old man and discuss it with him.' The next day, Wuzu went to Shucheng, and the Master and Yuanwu followed, meeting by chance in Xinghua. Wuzu asked the Master, 'Do you remember where we met before?' The Master said, 'Quan huo zhīhòu (全火祗候, all the conditions are ready).' Wuzu turned to Yuanwu and said, 'This man is talkative.' Since then, their opportunities aligned. After returning from a trip to Mount Lu, the Master told Wuzu what he had gained from 'Standing on the summit of the highest peak, walking in the depths of the deepest sea.' Wuzu said, 'I once used this matter to question my late teacher, and my late teacher said: I once asked Monk Yuan, and Yuan said: Cats have the merit of drinking blood, and tigers have the ability to revive corpses.'
德。非素達本源。不能到也。師給侍之久。祖鍾愛之。后辭西歸。為小參。復以頌送云。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。時覺尚無恙。師再侍之。名聲藹著。遂出住長松。遷保福．信相。 上堂。舉。仰山問中邑。如何是佛性義。曰。我與你說個譬喻。汝便會也。譬如一室。有其六窗。中有一個獼猴。外有人喚云狌狌。獼猴即應。如是六窗俱喚俱應。仰乃禮拜。卻云。適來蒙和尚指示。某有個疑處。曰。你有甚麼疑。云。只如獼猴睡時又作么生。邑下禪床把住曰狌狌。我與你相見。師曰。諸人要見二老么。我也與你說個譬喻。中邑大似個金師。仰山將一塊金來。使金師酬價。金師亦盡價相酬。臨成交易。賣金底更與貼秤。金師雖然闇喜。心中未免偷疑。何故。若非細作。定是賊贓。便下座。 僧問。三世諸佛．六代祖師。總出這圈䙡不得。如何是這圈䙡。曰。井欄唇。
大溈祖瑃禪師法嗣
眉州中巖慧日云能禪師
本郡人。族呂氏。年二十二。于村落一富室為校書。偶遊山寺。見禪𠕋。閱之似有得。即裂冠圓具。一缽遊方。首參寶勝澄甫禪師。所趣頗異。至荊湖謁永安喜．真如喆．德山繪。造詣益高。迨抵大溈。溈問。上座桑梓何處。曰。西川。云。我聞西川有普賢
【現代漢語翻譯】 現代漢語譯本： 德（De，指道德、德行）：如果不是素達本源（Suda Benyuan，指純粹通達的本源），就不能到達。禪師給六祖慧能（祖）侍奉了很久，六祖慧能非常鍾愛他。後來他告辭返回西蜀，六祖慧能為他做了小參（Xiaocan，一種禪宗的開示形式），又作頌相送說：『離開家鄉四十餘年，一時都忘記了四川話。禪人回到成都，切記要記住廣東話（魯語）。』當時覺禪師還安好。禪師再次侍奉六祖慧能，名聲遠揚，於是出任長松寺住持，后又遷往保福寺、信相寺。
上堂時，禪師舉例說：仰山慧寂（Yangshan Huiji）問中邑禪師：『如何是佛性義？』中邑禪師說：『我給你說個譬喻，你就會明白了。譬如一間屋子，有六個窗戶，中間有一隻獼猴。外面有人叫它『狌狌（Xingxing，獼猴的別稱）』，獼猴就應答。這樣，六個窗戶都叫，它都應答。』仰山慧寂於是禮拜。卻說：『剛才蒙和尚指示，我有個疑問。』中邑禪師說：『你有什麼疑問？』仰山慧寂說：『如果獼猴睡覺時又怎麼樣呢？』中邑禪師下禪床抓住仰山慧寂說：『狌狌，我和你相見。』禪師說：『各位要見二老嗎？我也給你們說個譬喻。中邑禪師很像一個金匠，仰山慧寂拿一塊金子來，讓金匠估價。金匠也盡力估價相酬。臨近成交，賣金子的人還要貼秤（Tiecheng，指在交易中額外付出）。金匠雖然暗自高興，心中難免偷偷懷疑。為什麼呢？如果不是細作（Xizuo，指間諜），一定是賊贓。』於是下座。
有僧人問：『三世諸佛、六代祖師，都出不了這個圈套，如何是這個圈套？』禪師說：『井欄唇（Jinglan Chun，井口邊緣）。』
大溈祖瑃（Dawei Zuchun）禪師的法嗣
眉州中巖慧日云能（Meizhou Zhongyan Huiri Yuneng）禪師
是本郡人，姓呂。二十二歲時，在村裡一個富人家做校書（Jiaoshu，指負責校對書籍的人）。偶然遊覽山寺，看到禪書，閱讀後似乎有所領悟，就剃髮圓具（Yuanju，指正式出家），一缽遊方。首先參拜寶勝澄甫（Baosheng Chengfu）禪師，所追求的頗為不同。到荊湖一帶拜訪永安喜（Yong'an Xi）、真如喆（Zhenru Zhe）、德山繪（Deshan Hui）等禪師，造詣更加高深。到達大溈山後，大溈禪師問：『上座的家鄉在哪裡？』答：『西川。』大溈禪師說：『我聽說西川有普賢（Puxian，普賢菩薩）。』
【English Translation】 English version: De (Virtue, morality): If it is not Suda Benyuan (Pure and thorough origin), it cannot be reached. The Chan master served the Sixth Patriarch Huineng (Zu) for a long time, and the Sixth Patriarch Huineng loved him very much. Later, he bid farewell and returned to Western Shu. The Sixth Patriarch Huineng gave him a Xiaocan (a form of Chan instruction) and composed a song to send him off, saying: 'Having left my hometown for more than forty years, I have forgotten the Sichuan dialect for a while. When the Chan practitioner returns to Chengdu, he must remember the Cantonese language (Lu language).' At that time, Chan Master Jue was still well. The Chan master served the Sixth Patriarch Huineng again, and his reputation spread far and wide. So he became the abbot of Changsong Temple, and later moved to Baofu Temple and Xinxiang Temple.
In the Dharma hall, the Chan master cited an example: Yangshan Huiji asked Chan Master Zhongyi: 'What is the meaning of Buddha-nature?' Chan Master Zhongyi said: 'I will give you a metaphor, and you will understand. For example, a room has six windows, and there is a monkey in the middle. Someone outside calls it 'Xingxing (another name for monkey)', and the monkey responds. In this way, all six windows call, and it responds to all of them.' Yangshan Huiji then bowed. But said: 'Just now, I was instructed by the abbot, and I have a question.' Chan Master Zhongyi said: 'What question do you have?' Yangshan Huiji said: 'What happens when the monkey is sleeping?' Chan Master Zhongyi got off the Zen bed and grabbed Yangshan Huiji, saying: 'Xingxing, I will meet you.' The Chan master said: 'Do you all want to see the two elders? I will also give you a metaphor. Chan Master Zhongyi is very much like a goldsmith, and Yangshan Huiji brought a piece of gold to let the goldsmith appraise it. The goldsmith also tried his best to appraise it. Approaching the transaction, the seller of the gold had to Tiecheng (pay extra in the transaction). Although the goldsmith was secretly happy, he could not help but secretly suspect in his heart. Why? If it is not Xizuo (a spy), it must be stolen goods.' Then he stepped down from the seat.
A monk asked: 'The Buddhas of the three worlds and the six generations of patriarchs cannot escape this trap. What is this trap?' The Chan master said: 'The Jinglan Chun (the edge of the well).'
The Dharma heir of Chan Master Dawei Zuchun
Chan Master Meizhou Zhongyan Huiri Yuneng
He is a native of this prefecture, surnamed Lü. At the age of twenty-two, he worked as a Jiaoshu (person in charge of proofreading books) in a wealthy family in the village. He accidentally visited a mountain temple, saw a Chan book, and seemed to have gained something after reading it, so he shaved his head and Yuanju (officially became a monk), traveling around with a bowl. First, he visited Chan Master Baosheng Chengfu, and his pursuits were quite different. He visited Chan masters such as Yong'an Xi, Zhenru Zhe, and Deshan Hui in Jinghu, and his attainments became even higher. After arriving at Dawei Mountain, Chan Master Dawei asked: 'Where is the hometown of the senior monk?' Answered: 'Xichuan.' Chan Master Dawei said: 'I heard that Xichuan has Puxian (Samantabhadra Bodhisattva).'
菩薩示現。是否。師曰。今日得瞻慈相。云。白象何在。曰。爪牙已具。云。還會轉身么。師提坐具繞禪床一匝。溈云。不是這個道理。師趨出。一日。溈為眾入室。問僧。黃巢過後。還有人收得劍么。僧豎起拳。溈云。菜刀子。僧云。爭奈受用不盡。溈喝出。次問師。黃巢過後。還有人收得劍么。師亦豎起拳。溈云。也只是菜刀子。師曰。殺得人即休。遂近前攔胸筑之。溈云。三十年弄馬騎。今日被驢子撲。后還蜀。庵于舊址。應四眾之請。出住報恩等剎。厭於世務。結茆賴姥。曰。慧目竟終老焉。師道望顯著。行解相應。又以慈忍接人。為士大夫．耆衲宗仰。 上堂曰。龍濟道。萬法是心光。諸緣唯性曉。木無迷悟人。只要今日了。師曰。既無迷悟。了個甚麼。咄。 上堂。舉。雪峰一日普請般柴。中路見一僧。遂擲下一塊柴云。一大藏教只說這個。後來真如喆道。一大藏教不說這個。據此二尊宿說話。是同是別。山僧即不然。豎起拂子曰。提起。則如是我聞。放下。則信受奉行。 室中問崇真氈頭。如何是你空劫已前父母。真領悟云。和尚且低聲。遂獻投機頌云。萬年倉里曾饑饉。大海中住盡長渴。當初尋時尋不見。如今避時避不得。師為印可。一日。與黃提刑弈棋次。黃問。數局之中。無一局同。千著萬著則
【現代漢語翻譯】 現代漢語譯本 菩薩示現，是否？ 溈山禪師說：『今日得瞻仰您的慈悲面相。』 那人問：『白象（象徵菩薩的坐騎）在哪裡？』 溈山禪師說：『爪牙已經具備。』 那人問：『還會轉身嗎？』 溈山禪師提起坐具，繞禪床一圈。 溈山禪師說：『不是這個道理。』 那人趨身離開。 一日，溈山禪師為大眾入室說法，問僧人：『黃巢（唐末農民起義領袖）過後，還有人收得劍嗎？』 僧人豎起拳頭。 溈山禪師說：『菜刀子。』 僧人說：『爭奈受用不盡。』 溈山禪師喝斥他出去。 接著問溈山靈佑禪師：『黃巢過後，還有人收得劍嗎？』 溈山靈佑禪師也豎起拳頭。 溈山禪師說：『也只是菜刀子。』 溈山靈佑禪師說：『殺得人即休。』 於是走上前去，攔胸筑打溈山禪師。 溈山禪師說：『三十年弄馬騎，今日被驢子撲。』 後來溈山靈佑禪師回到蜀地，在舊址結庵。 應四眾的請求，出住報恩等寺。 厭倦世俗事務，結茅于賴姥山。 溈山靈佑禪師說：『慧目（指自己）最終在此終老。』 溈山靈佑禪師的道行和聲望非常顯著，修行和見解相應，又以慈悲忍辱待人，被士大夫和老修行們所宗仰。 上堂說法時說：『龍濟禪師說，萬法是心光，諸緣唯性曉，木無迷悟人，只要今日了。』 溈山靈佑禪師說：『既然沒有迷惑和覺悟，了結什麼？』 咄。 上堂說法，舉例說：雪峰禪師一日帶領大眾普請搬柴，中途看見一個僧人，於是扔下一塊柴說：『一大藏教只說這個。』 後來真如喆道說：『一大藏教不說這個。』 根據這兩位尊宿的說法，是相同還是不同？ 山僧我就不是這樣，豎起拂子說：『提起，則如是我聞（像我這樣聽聞）。放下，則信受奉行。』 室內問崇真氈頭：『如何是你空劫已前父母？』 真領悟說：『和尚且低聲。』 於是獻上投機頌說：『萬年倉里曾饑饉，大海中住盡長渴，當初尋時尋不見，如今避時避不得。』 溈山靈佑禪師為他印可。 一日，與黃提刑下棋時，黃提刑問：『數局之中，無一局相同，千著萬著則』
【English Translation】 English version Bodhisattva appears. Is it so? The Master [Weishan Lingyou (溈山靈佑)] said, 'Today I have the opportunity to behold your compassionate countenance.' The person asked, 'Where is the white elephant (a symbol of the Bodhisattva's mount)?' The Master [Weishan Lingyou] said, 'The claws and teeth are already complete.' The person asked, 'Will it still turn around?' The Master [Weishan Lingyou] picked up his sitting cloth and circled the meditation platform once. Weishan [Weishan Lingyou] said, 'This is not the principle.' The person left. One day, Weishan [Weishan Lingyou] entered the room to teach the assembly, asking a monk, 'After Huang Chao (leader of a peasant uprising in the late Tang Dynasty), is there still anyone who can retrieve the sword?' The monk raised his fist. Weishan [Weishan Lingyou] said, 'A kitchen knife.' The monk said, 'It's still inexhaustible.' Weishan [Weishan Lingyou] shouted at him to leave. Next, he asked Master [Lingyou], 'After Huang Chao, is there still anyone who can retrieve the sword?' Master [Lingyou] also raised his fist. Weishan [Weishan Lingyou] said, 'It's still just a kitchen knife.' Master [Lingyou] said, 'It's over once it kills someone.' Then he stepped forward and struck Weishan [Weishan Lingyou] in the chest. Weishan [Weishan Lingyou] said, 'I've been riding horses for thirty years, and today I'm knocked down by a donkey.' Later, he [Lingyou] returned to Shu and built a hermitage on the old site. Responding to the requests of the four assemblies, he went to reside in Bao'en and other temples. Tired of worldly affairs, he built a hut on Lai Lao Mountain. He [Lingyou] said, 'Huimu (慧目, referring to himself) will end his days here.' Master [Lingyou]'s virtue and reputation were remarkable, his practice and understanding corresponded, and he treated people with compassion and forbearance, and was revered by scholars, officials, and senior monks. When he ascended the hall to preach, he said, 'Longji said, 'All dharmas are the light of the mind, all conditions are understood only by the nature, wood has no deluded or enlightened people, just finish it today.' Master [Lingyou] said, 'Since there is no delusion or enlightenment, what is finished?' 'Tut!' Ascending the hall, he cited an example: One day, Xuefeng [Xuefeng Yicun (雪峰義存)] led the assembly to carry firewood, and on the way, he saw a monk, so he threw down a piece of firewood and said, 'The entire Great Treasury of Scriptures only speaks of this.' Later, Zhenru Zhedao said, 'The entire Great Treasury of Scriptures does not speak of this.' According to the words of these two venerable monks, are they the same or different? This mountain monk is not like that, raising the whisk and saying, 'When raised, it is like this I have heard (如是我聞). When lowered, it is accepted and practiced (信受奉行).' In the room, he asked Chongzhen felt head: 'What are your parents before the empty kalpa (空劫)?' Zhen realized and said, 'Venerable Master, please lower your voice.' Then he presented a verse of accord, saying, 'In the ten-thousand-year granary, there has been famine, living in the great sea, always thirsty, when searching in the beginning, it could not be found, now when avoiding, it cannot be avoided.' Master [Lingyou] approved it for him. One day, while playing chess with Huang Tixing, Huang asked, 'Among several games, no two are the same, thousands of moves then'
故是。如何是那一著。師提起棋子示之。黃佇思。師曰。不見道。從前十九路。迷殺幾多人。師住持三十餘載。凡說法。不許錄其語。臨終書偈。趺坐而化。阇維時。暴風忽起。煙所至處。皆雨設利。道俗斸其地。皆得之。心舌不壞。塔于慧目。
懷安軍雲頂寶覺宗印禪師
上堂曰。古者道。識得凳子。周匝有餘。又道。識得凳子。天地懸殊。山僧總不恁么。識得凳子。是甚麼閑傢俱。 一日。普說罷。師曰。諸子未要散去。更聽一頌。乃曰。四十九年。一場熱哄。八十七春。老漢獨弄。誰少誰多。一般作夢。歸去來兮。梅梢雪重。言訖下座。扶䇿行數步。屹然而化。
兜率真寂從悅禪師法嗣
撫州疏山了常禪師
上堂曰。等閑放去。佛手掩不住。特地收來。大地絕纖埃。向君道。莫疑猜。處處頭頭見善財。槌下分明如得旨。無限勞生眼自開。 僧問。如何是疏山為人底句。曰。懷中玉尺未輕擲。袖裡金錘劈面來。
隆興府兜率慧照禪師
南安郭氏子。 上堂曰。龍安山下。道路縱橫。兜率宮中。樓閣重疊。雖非天上。不是人分。到者心安。全忘諸念。善行者不移雙足。善入者不動雙扉。自能笑傲煙蘿。誰管坐消歲月。既然如是。且道向上還有事也無。良久。曰。莫教推
【現代漢語翻譯】 現代漢語譯本： 故是（確實如此）。如何是那一著（什麼是那關鍵的一步）？師提起棋子示之（禪師拿起棋子來展示）。黃佇思（黃某人停下來思考）。師曰（禪師說）：『不見道（沒聽說過嗎），從前十九路（以前的十九路棋盤），迷殺幾多人（迷惑了多少人）！』師住持三十餘載（禪師主持寺廟三十多年），凡說法（凡是說法），不許錄其語（不允許記錄他的話）。臨終書偈（臨終時寫下偈語），趺坐而化（盤腿坐化）。阇維時（火化時），暴風忽起（突然颳起暴風），煙所至處（煙飄到的地方），皆雨設利（都下起了舍利）。道俗斸其地（僧人和俗人挖掘那塊地），皆得之（都得到了舍利）。心舌不壞（心和舌頭沒有腐壞）。塔于慧目（建塔于慧目）。
懷安軍雲頂寶覺宗印禪師
上堂曰（上堂說法時說）：『古者道（古人說），識得凳子（認識了凳子），周匝有餘（就足夠了）。又道（又說），識得凳子（認識了凳子），天地懸殊（天地就有了差別）。山僧總不恁么（老衲總不這麼認為）。識得凳子（認識了凳子），是甚麼閑傢俱（是什麼多餘的傢俱）？』一日（一天），普說罷（普遍說法完畢），師曰（禪師說）：『諸子未要散去（各位不要散去），更聽一頌（再聽一首偈語）。』乃曰（於是說）：『四十九年（四十九年），一場熱哄（一場熱鬧的喧囂）。八十七春（八十七個春天），老漢獨弄（老漢獨自玩弄）。誰少誰多（誰少誰多），一般作夢（都是一場夢）。歸去來兮（回去吧），梅梢雪重（梅花枝頭的雪很重）。』言訖下座（說完就走下座位），扶䇿行數步（拄著枴杖走了幾步），屹然而化（屹立不動而圓寂）。
兜率真寂從悅禪師法嗣
撫州疏山了常禪師
上堂曰（上堂說法時說）：『等閑放去（輕易放過），佛手掩不住（佛手也遮蓋不住）。特地收來（特意收回來），大地絕纖埃（大地上沒有一絲塵埃）。向君道（告訴你），莫疑猜（不要懷疑猜測）。處處頭頭見善財（處處都能見到善財童子）。槌下分明如得旨（棒槌之下分明如領悟了旨意），無限勞生眼自開（無數勞碌的人睜開了眼睛）。』僧問（有僧人問）：『如何是疏山為人底句（什麼是疏山禪師教化人的句子）？』曰（禪師說）：『懷中玉尺未輕擲（懷中的玉尺不會輕易拋擲），袖裡金錘劈面來（袖子里的金錘劈面而來）。』
隆興府兜率慧照禪師
南安郭氏子（南安郭氏之子）。上堂曰（上堂說法時說）：『龍安山下（龍安山下），道路縱橫（道路縱橫交錯）。兜率宮中（兜率宮中），樓閣重疊（樓閣重重疊疊）。雖非天上（雖然不是天上），不是人分（也不是人間）。到者心安（到達這裡的人心安），全忘諸念（完全忘記各種念頭）。善行者不移雙足（善於修行的人不用移動雙腳），善入者不動雙扉（善於進入的人不用推動雙扇門）。自能笑傲煙蘿（自然能夠笑著傲游于煙霧繚繞的山林），誰管坐消歲月（誰去管靜坐消磨歲月）。既然如是（既然這樣），且道向上還有事也無（那麼，向上還有什麼事嗎）？』良久（沉默了很久），曰（說）：『莫教推（不要推辭）。』
【English Translation】 English version: So it is (Indeed). What is that one move (What is that crucial step)? The master raised a chess piece to show it. Huang paused to think. The master said, 'Haven't you heard it said that, in the past, the nineteen lines (the nineteen lines chessboard), have bewildered so many people!' The master presided over the monastery for more than thirty years, and whenever he preached, he did not allow his words to be recorded. On his deathbed, he wrote a verse, sat in the lotus position, and passed away. During cremation, a sudden storm arose, and wherever the smoke reached, relics rained down. Monks and laypeople dug in the ground and obtained them. His heart and tongue did not decay. A pagoda was built at Huimu.
Zen Master Zongyin of Baojue, Yunding Mountain, Huaian Army
Addressing the assembly, he said, 'The ancients said, 'Recognizing the stool is more than enough.' They also said, 'Recognizing the stool makes heaven and earth vastly different.' This old monk doesn't see it that way at all. Recognizing the stool, what kind of useless furniture is it?' One day, after a general discourse, the master said, 'Everyone, don't disperse yet; listen to another verse.' Then he said, 'Forty-nine years, a lively commotion. Eighty-seven springs, the old man plays alone. Who has less, who has more? All are just dreaming. Return, oh return! The snow on the plum blossoms is heavy.' Having spoken, he descended from the seat, leaned on his staff, took a few steps, and passed away standing upright.
Doushuai Zhenji Congyue Zen Master's Dharma Successor
Zen Master Liaochang of Shushan, Fuzhou
Addressing the assembly, he said, 'Letting go casually, the Buddha's hand cannot cover it. Deliberately gathering it in, the great earth is free from the slightest dust. I tell you, don't doubt or guess. Everywhere, in everything, you see Sudhana (Sudhana-kumara). Under the mallet, it is clear as if you have grasped the meaning; countless toiling beings open their eyes.' A monk asked, 'What is the phrase of Shushan's way of guiding people?' The master said, 'The jade ruler in my bosom is not lightly thrown; the golden hammer in my sleeve comes crashing down on your face.'
Zen Master Huizhao of Doushuai, Longxing Prefecture
A son of the Guo family of Nan'an. Addressing the assembly, he said, 'Below Long'an Mountain, the roads are crisscrossing. In the Tushita Heaven (one of the six heavens of desire), the pavilions and towers are layered upon layers. Although it is not heaven, it is not the human realm. Those who arrive here find peace of mind and completely forget all thoughts. Those who are good at practice do not move their feet; those who are good at entering do not move the double doors. They can naturally laugh and roam in the misty forests; who cares about sitting and wasting the years? Since it is like this, then tell me, is there anything beyond this?' After a long silence, he said, 'Don't refuse.'
落巖前石。打破下方遮日云。 開堂日。僧問。如何是第一義諦。曰。槌下分付。云。第二義門又作么生。曰。千家簾幕春光在。幾處園林秀色新。
法雲佛照果禪師法嗣
筠州洞山辯禪師
上堂曰。不是心。不是佛。不是物。鉆天鷂子遼天鶻。不度火。不度水。不度爐。離弦箭發沒回途。直饒會得十分去。笑倒西來碧眼胡。
東京慧海儀禪師
上堂曰。無相如來示現身。破魔兵眾絕纖塵。七星斜映風生處。四海還歸舊主人。諸仁者。大迦葉靈山會上見佛拈華。投機微笑。須菩提聞佛說法。深解義趣。涕淚悲泣。且道笑者是。笑者是。不見道。萬派橫流總向東。超然八面自玲瓏。萬人膽破沙場上。一箭雙鵰落碧空。 上堂。舉。溈山坐次。仰山問。和尚百年後。有人問先師法道。如何祗對。溈曰。一粥一飯。仰曰。前面有人不肯。又作么生。溈曰。作家師僧。仰便禮拜。溈曰。逢人不得錯舉。師曰。自古及今。多少人下語道。嚴而不威。恭而無禮。橫按拄杖。豎起拳頭。若只恁么。卻如何知得他父子相契處。山僧今日也要諸人共知。莫分彼我。彼我無殊。困魚止濼。病鳥棲蘆。逡巡不進泥中履。爭得先生一卷書。
西蜀變法師者
遺其氏里。幼為苾芻。通大小乘。佛照謝
【現代漢語翻譯】 落巖前的石頭，打破了下方遮蔽陽光的雲彩。 開堂之日，有僧人問：『如何是第一義諦（paramārtha-satya，最高真理）？』 禪師回答：『槌下分付（在敲擊的瞬間領悟）。』 僧人又問：『第二義門（世俗諦）又作么生？』 禪師回答：『千家簾幕春光在，幾處園林秀色新（家家戶戶的簾幕都沐浴在春光中，處處園林的景色都煥發出新的色彩）。』
法雲佛照果禪師的法嗣
筠州洞山辯禪師
上堂開示說：『不是心，不是佛，不是物（既不是心，也不是佛，也不是物）。鉆天的鷂子，遼天的鶻（像鉆入雲霄的鷂鷹，翱翔于天空的海東青）。不度火，不度水，不度爐（不經過火，不經過水，不經過熔爐）。離弦箭發沒回途（就像離弦的箭，一去不復返）。直饒會得十分去（縱然你完全領會了），笑倒西來碧眼胡（也會讓西來的達摩祖師笑倒）。』
東京慧海儀禪師
上堂開示說：『無相如來示現身（無相的如來顯現身形），破魔兵眾絕纖塵（破除魔軍，斷絕細微的塵埃）。七星斜映風生處（北斗七星傾斜照耀，清風徐徐吹來），四海還歸舊主人（天下回歸原來的主人）。』 『諸位仁者，大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）在靈山會上見到佛陀拈花，投機微笑；須菩提（Subhūti，佛陀十大弟子之一，解空第一）聽聞佛陀說法，深刻理解義理，涕淚悲泣。』 『且說，笑的是，笑的是（那麼，微笑的是什麼，微笑的是什麼）？不見道（難道沒聽說過）？萬派橫流總向東（無數支流匯聚都流向東方），超然八面自玲瓏（超越一切，各個方面都完美無瑕）。萬人膽破沙場上（在萬人膽寒的戰場上），一箭雙鵰落碧空（一箭雙鵰，直落入碧空）。』 上堂開示。舉例說，溈山（Guishan，溈山靈祐禪師）禪師坐禪時，仰山（Yangshan，仰山慧寂禪師）問：『和尚百年之後，有人問起先師的法道，如何回答？』 溈山說：『一粥一飯（吃飯穿衣，平常生活）。』 仰山說：『前面有人不肯，又作么生（如果有人不肯接受這種說法，又該如何）？』 溈山說：『作家師僧（真正的禪師）。』 仰山便禮拜。溈山說：『逢人不得錯舉（遇到人不要隨便亂說）。』 禪師說：『自古及今，多少人下語道（從古至今，有多少人這樣說），嚴而不威，恭而無禮，橫按拄杖，豎起拳頭。若只恁么（如果只是這樣），卻如何知得他父子相契處（又如何知道他們父子心心相印的地方）？』 『山僧今日也要諸人共知（我今天也要讓大家知道），莫分彼我（不要區分彼此），彼我無殊（彼此沒有差別）。困魚止濼（睏倦的魚停留在淺水中），病鳥棲蘆（生病的鳥棲息在蘆葦中）。逡巡不進泥中履（猶豫不前，陷在泥濘中），爭得先生一卷書（又怎能得到先生的一卷書）？』
西蜀變法師
遺忘了他的姓氏和籍貫。年幼時出家為苾芻（bhiksu，比丘），通曉大小乘佛法。佛照禪師謝世。
【English Translation】 A rock falling before a cliff, shattering the clouds below that block the sun. On the day of the opening ceremony, a monk asked: 'What is the ultimate truth (paramārtha-satya)?' The Zen master replied: 'Delivered under the hammer (realized at the moment of striking).' The monk then asked: 'What about the second gate of meaning (conventional truth)?' The Zen master replied: 'Spring light is in the curtains of thousands of homes, and the beautiful scenery is new in several gardens.'
Successor of Zen Master Foguo of Fayun
Zen Master Bian of Dongshan in Junzhou
Ascending the Dharma hall, he said: 'It is not mind, it is not Buddha, it is not a thing. A hawk piercing the sky, a gyrfalcon in the vast heavens. It does not cross fire, it does not cross water, it does not cross the furnace. An arrow shot from the string has no return. Even if you understand it completely, it will make the blue-eyed barbarian from the West (Bodhidharma) laugh.'
Zen Master Yi of Huihai in Tokyo
Ascending the Dharma hall, he said: 'The formless Tathagata manifests a body, breaking the demon armies and extinguishing the slightest dust. The seven stars slant and reflect where the wind arises, and the four seas return to their old master.' 'Dear friends, Mahākāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) saw the Buddha holding up a flower at the assembly on Vulture Peak and smiled in understanding; Subhūti (one of the ten major disciples of the Buddha, foremost in understanding emptiness) heard the Buddha preach the Dharma, deeply understood the meaning, and wept with sorrow.' 'Tell me, what is the one who smiles, what is the one who smiles? Have you not heard? Countless streams flow eastward, surpassing all aspects, naturally exquisite. On the battlefield where ten thousand are terrified, one arrow pierces two eagles in the blue sky.' Ascending the Dharma hall, he cited the example of Guishan (Zen Master Lingyou of Guishan) sitting in meditation, when Yangshan (Zen Master Huiji of Yangshan) asked: 'After the master's passing, if someone asks about the Dharma path of the former teacher, how should I answer?' Guishan said: 'One bowl of porridge, one meal (eating and dressing, ordinary life).' Yangshan said: 'If someone in front does not accept this, what then?' Guishan said: 'A true Zen master.' Yangshan then bowed. Guishan said: 'Do not speak carelessly when you meet people.' The Zen master said: 'From ancient times until now, how many people have said, stern but not intimidating, respectful but without etiquette, holding a staff horizontally, raising a fist vertically. If it is only like this, how can one know the place where the father and son are in accord?' 'I, this mountain monk, also want everyone to know today, do not distinguish between self and other, self and other are not different. A tired fish stops in a puddle, a sick bird perches in the reeds. Hesitating and not advancing, mired in the mud, how can one obtain the book of the master?'
The reformer from Western Shu
He forgot his surname and place of origin. He became a bhiksu (monk) in his youth, and was versed in the teachings of both the Mahayana and Hinayana. Zen Master Fozhao passed away.
事。居景德。師適至。問照曰。禪家言多不根。何也。照曰。汝習何經論。曰。諸經粗知。頗通百法。照曰。只如昨日雨。今日晴。是甚麼法中收。師懜然。照舉癢和子擊曰。莫道禪家所言不根好。師憤曰。昨日雨。今日晴。畢竟是甚麼法收中。照曰。第二十四時分不相應法中收。師恍寤。即禮謝。后歸蜀。居講會。以直道示徒。不泥名相。而眾多引去。遂說偈罷講。曰。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠靄中。由是隱居二十年。道俗追慕。青命演法。笑答偈曰。遁跡隱高峰。高峰又不容。不如歸錦里。依舊賣青松。眾列拜悔過。兩川講者爭依之。
泐潭湛堂文準禪師法嗣
隆興府云巖典牛天游禪師
成都人。族鄭氏。世為鴻儒。嘗兩與貢籍。不第。慨然慕丹霞。祝髮受具。浮峽而下。謁名宿于諸席。后至泐潭。潭方自吳中回首眾。一日。普說眾集。潭曰。諸人苦苦就準上座覓佛法。遂拊膝曰。會么。雪上加霜。又拊膝曰。若也不會。豈不見乾峰示眾云。舉一不得舉二。放過一著。落在第二。師聞。脫然穎悟。潭對眾為印可。於是道聲四播。去游淮浙。未幾。旋豫章。廬于泐潭之前障。目曰典牛庵。出住云蓋。徙云巖。 上堂。卓拄杖曰。久雨不晴。劄。金烏飛在鐘
【現代漢語翻譯】 現代漢語譯本： 事。有位僧人住在景德。智照禪師正好來到這裡。僧人問智照禪師說：『禪宗所說的話大多沒有根據，這是為什麼呢？』智照禪師說：『你學習什麼經論？』僧人說：『各種經書粗略地知道一些，頗為精通《百法明門論》。』智照禪師說：『就像昨天是雨天，今天晴天，這屬於什麼法所包含的呢？』僧人茫然不知所措。智照禪師舉起癢和子敲打他說：『不要說禪宗所說的話沒有根據！』僧人憤憤地說：『昨天是雨天，今天晴天，到底是什麼法所包含的呢？』智照禪師說：『屬於二十四種不相應行法中的時分。』僧人恍然大悟，立刻禮拜感謝。後來回到蜀地，住在講會，用正直的道理開示弟子，不拘泥於名相，但很多人因此離去。於是作偈語停止講法，說：『眾人賣花我獨賣松，青青顏色不如紅。算來終究不與時宜合，歸去來兮隱於翠靄中。』因此隱居了二十年，僧人和俗人都追慕他，請他出來演說佛法。僧人笑著回答偈語說：『遁跡隱居於高峰，高峰卻又不容我。不如回到錦里去，依舊賣我的青松。』眾人排列跪拜懺悔過錯，兩川的講經者都爭相傚法他。
泐潭湛堂文準禪師的法嗣
隆興府云巖典牛天游禪師
是成都人，姓鄭。世代都是大學者。曾經兩次參加科舉考試，都沒有考中。慨嘆仰慕丹霞禪師，剃髮受戒。順著峽江而下，拜訪各處的名宿。後來到了泐潭。當時文準禪師剛從吳中回來，正在召集大眾。有一天，文準禪師普說，大眾聚集。文準禪師說：『你們辛苦地向我這裡尋求佛法。』於是拍著膝蓋說：『會嗎？這是雪上加霜。』又拍著膝蓋說：『如果還是不會，難道沒聽過乾峰禪師開示說：舉一不得舉二，放過一著，落在第二。』天游禪師聽了，頓時豁然開悟。文準禪師當著大眾為他印可。於是天游禪師的道聲四處傳播。他前往淮浙遊歷。不久，回到豫章，住在泐潭的前面，取名為典牛庵。後來出任云蓋寺住持，又遷到云巖寺。上堂時，拄著拄杖說：『久雨不晴，扎！金烏飛在鐘』
【English Translation】 English version: Shi. A monk resided in Jingde. Chan Master Zhaozhi happened to arrive. The monk asked Chan Master Zhaozhi, 'The words of the Chan school are mostly without foundation. Why is that?' Chan Master Zhaozhi asked, 'What sutras and treatises do you study?' The monk replied, 'I know a little about various sutras and am quite familiar with the Hundred Dharmas (百法明門論).' Chan Master Zhaozhi said, 'Just like yesterday was rainy and today is sunny, what dharma does this belong to?' The monk was at a loss. Chan Master Zhaozhi raised a yanghezi (癢和子，a kind of tool) and struck him, saying, 'Don't say that the words of the Chan school are without foundation!' The monk said indignantly, 'Yesterday was rainy and today is sunny. What dharma does it belong to after all?' Chan Master Zhaozhi said, 'It belongs to the shifen (時分，time division) of the twenty-four buxiangyingxingfa (不相應行法，non-associated formations).' The monk suddenly awakened and immediately bowed in gratitude. Later, he returned to Shu, resided in a lecture hall, and instructed his disciples with straightforward principles, not adhering to names and forms, but many people left because of this. So he composed a verse and stopped lecturing, saying, 'Everyone sells flowers, I alone sell pine; the green color is not as good as red. It seems that I will never be in tune with the times; let me return to the misty mountains.' Therefore, he lived in seclusion for twenty years. Monks and laypeople all admired him and asked him to come out and expound the Dharma. The monk smiled and replied with a verse, 'I hid in the high peaks, but the high peaks do not accommodate me. It is better to return to Jinli and still sell my green pine.' The people lined up, knelt down, and repented of their mistakes. The lecturers of the two rivers all vied to imitate him.
Dharma heir of Chan Master Wentang Wenzhun of Letan
Chan Master Tianyou Dianniu of Yunyan in Longxing Prefecture
Was a native of Chengdu, surnamed Zheng. His family had been great scholars for generations. He had twice taken the imperial examination but failed. He sighed and admired Danxia. He shaved his head and received the precepts. He went down the gorge and visited famous monks in various places. Later, he arrived at Letan. At that time, Chan Master Wenzhun had just returned from Wuzhong and was gathering the assembly. One day, Chan Master Wenzhun gave a general talk, and the assembly gathered. Chan Master Wenzhun said, 'You are all working hard to seek the Dharma from me.' Then he patted his knee and said, 'Do you understand? It's like adding frost to snow.' Then he patted his knee again and said, 'If you still don't understand, haven't you heard Chan Master Qianfeng say, 'To raise one is not to raise two; to let go of one move is to fall into the second.' Chan Master Tianyou heard this and suddenly awakened. Chan Master Wenzhun approved of him in front of the assembly. Therefore, Chan Master Tianyou's reputation spread everywhere. He traveled to Huai and Zhe. Before long, he returned to Yuzhang and lived in front of Letan, naming it Dianniu Hermitage. Later, he became the abbot of Yungai Temple and then moved to Yunyan Temple. In the Dharma hall, he struck his staff and said, 'Long rain without clearing, zha! The golden crow flies in the bell.'
樓角。又卓一下。曰。猶在殼。得卓曰。一任衲僧名邈。 上堂。馬祖一喝。百丈蹉過。臨濟小廝兒。向糞掃堆頭拾得一雙破草鞋。胡喝亂喝。師震聲喝曰。喚作胡喝亂喝得么。 上堂。像骨輥毬能已盡。玄沙斫牌伎亦窮。還知么。火星入褲口。事出急家門。 上堂。三百五百。銅頭鐵額。木笛橫吹。誰來接拍。時有僧出。師曰。也是賊過後張弓。
潭州三角智堯禪師
上堂曰。捏土定千鈞。秤頭不立蠅。箇中些子事。走殺嶺南能。還有薦得底么。直饒薦得。也第二月。
文殊宣能禪師法嗣
常德府德山瓊禪師
受請日。 上堂曰。作家撈籠不肯住。呼喚不回頭。為甚麼從東過西。自代曰。后五日看。
慧日文雅禪師法嗣
隆興府九仙祖鑒法清禪師
嚴陵人也。 上堂曰。萬柳千華暖日開。一華端有一如來。妙談不二虛空藏。動著微言遍九垓。笑咍咍。且道笑個甚麼。笑覺苑腳跟不點地。 上堂。自古至今。叢林道。丹霞燒木佛。院主眉須墮落。大眾會么。萬仞崖頭曾借路。百千禪侶盡生疑。只因滿眼多𡾟險。不識天然卻問誰。參。 上堂。舉。睦州示眾云。汝等諸人未得個入頭處。須得個入頭處。既得個入頭處。不得忘卻。老僧明明向汝道。尚自不會。何況蓋覆
【現代漢語翻譯】 現代漢語譯本 樓角。又敲了一下。說：『還在殼裡。』又敲了一下說：『任憑衲僧（指僧人）如何描繪。』
上堂說法。馬祖（指馬祖道一禪師）一聲棒喝，百丈（指百丈懷海禪師）因此開悟。臨濟（指臨濟義玄禪師）這小傢伙，卻在垃圾堆里撿到一雙破草鞋，胡亂棒喝。師父震聲喝道：『能叫做胡亂棒喝嗎？』
上堂說法。用象牙做的球已經玩盡了花樣，玄沙（指玄沙師備禪師）的砍牌技巧也已經用完了。還知道嗎？火星進入褲襠，事情緊急得不得了。
上堂說法。三百五百羅漢，銅頭鐵額。木笛橫著吹奏，誰來應和？當時有個僧人站出來。師父說：『這也是賊走了才張弓搭箭。』
潭州三角智堯禪師
上堂說法：『用泥土捏造來穩定千鈞重物，秤桿上站不住蒼蠅。這其中的些微道理，讓嶺南的能人都疲於奔命。』還有人能領會嗎？即使領會了，也只是第二個月亮（指不是真月亮，而是水中月）。
文殊宣能禪師的弟子
常德府德山瓊禪師
受邀之日，上堂說法：『有作為的匠人不願意停留在一個地方，呼喚他也不回頭。為什麼從東邊走到西邊？』自己回答說：『過五天再看。』
慧日文雅禪師的弟子
隆興府九仙祖鑒法清禪師
嚴陵人。上堂說法：『千萬棵柳樹，無數鮮花，在溫暖的陽光下盛開。每一朵花都端坐著一個如來（指佛）。精妙地談論不二法門，虛空收藏著一切。稍微觸動微妙的言語，就遍佈整個世界。』哈哈大笑。且說笑的是什麼？笑覺苑（指寺院）的腳跟站立不穩。上堂說法。自古至今，叢林（指寺院）里流傳著：丹霞（指丹霞天然禪師）燒木佛，院主的眉毛鬍鬚都燒掉了。大家明白嗎？萬仞懸崖上曾經借路走過，成千上萬的禪侶都心生疑惑。只因爲滿眼都是危險，不認識天然本性卻問別人。參！上堂說法。舉例說，睦州（指睦州道蹤禪師）開示大眾說：『你們這些人如果還沒有入門的地方，就必須找到一個入門的地方。既然找到了入門的地方，就不要忘記。老僧明明地告訴你們，尚且還不明白，何況是遮蓋掩飾呢？』
【English Translation】 English version At the corner of the building. He tapped again. Said, 'Still in the shell.' He tapped again, saying, 'Let the monks describe it as they will.'
Ascending the hall to preach. Mazu's (referring to Zen Master Mazu Daoyi) one shout and Baizhang (referring to Zen Master Baizhang Huaihai) attained enlightenment because of it. This little rascal Linji (referring to Zen Master Linji Yixuan), however, picked up a pair of broken straw sandals from the garbage heap and shouted randomly. The master shouted loudly, 'Can that be called shouting randomly?'
Ascending the hall to preach. The ivory ball has been played to its fullest extent, and Xuansha's (referring to Zen Master Xuansha Shibei) chopping card skills have also been exhausted. Do you know? A spark enters the crotch, and the matter is extremely urgent.
Ascending the hall to preach. Three hundred and five hundred Arhats, with copper heads and iron foreheads. A wooden flute is played horizontally, who will respond? At that time, a monk came out. The master said, 'This is also drawing the bow after the thief has gone.'
Zen Master Zhichao of Sanjiao in Tanzhou
Ascending the hall to preach: 'Using clay to stabilize a weight of a thousand jun (a unit of weight), a fly cannot stand on the steelyard. These subtle principles within, exhaust the capable people of Lingnan.' Is there anyone who can understand? Even if you understand, it is only the second moon (referring to not the real moon, but the moon reflected in water).'
Disciple of Zen Master Xuanneng of Wenshu
Zen Master Qiong of Deshan in Changde Prefecture
On the day of invitation, ascending the hall to preach: 'A skilled craftsman is unwilling to stay in one place, and does not turn back when called. Why go from east to west?' He answered himself, 'Look in five days.'
Disciple of Zen Master Wenya of Huiri
Zen Master Faqing of Zujian in Jiuxian, Longxing Prefecture
A native of Yanling. Ascending the hall to preach: 'Ten thousand willows and thousands of flowers bloom in the warm sun. On each flower sits a Tathagata (referring to Buddha). Subtly discussing the non-dual Dharma, emptiness stores everything. Slightly touching the subtle words, they spread throughout the world.' Laughing loudly. And what is the laughter about? Laughing that the feet of Jueyuan (referring to the monastery) are unsteady. Ascending the hall to preach. From ancient times to the present, it has been passed down in the Sangha (referring to the monastery): Danxia (referring to Zen Master Danxia Tianran) burned a wooden Buddha, and the abbot's eyebrows and beard were burned off. Do you all understand? I once borrowed a path on a ten-thousand-foot cliff, and thousands of Zen practitioners were filled with doubt. Only because the eyes are full of danger, they do not recognize their natural nature and ask others. Meditate! Ascending the hall to preach. For example, Muzhou (referring to Zen Master Muzhou Daozong) instructed the assembly, saying: 'If you people have not yet found a place to enter, you must find a place to enter. Since you have found a place to enter, do not forget it. The old monk clearly tells you, and you still do not understand, let alone cover it up?'
將來。師曰。睦州恁么道。意在甚麼處。其或未然。覺苑下筒註腳。張僧見王伴。王伴叫張僧。昨夜放牛處。嶺上及前村。溪西水不飲。溪東草不吞。教覺苑如何即得。會么。不免與么去。遂以兩手按空。下座。 僧問。如何是奪人不奪境。曰。惺惺寂寂。云。如何是奪境不奪人。曰。寂寂惺惺。云。如何是人境兩俱奪。曰。惺惺惺惺。云。如何是人境俱不奪。曰。寂寂寂寂。云。學人今日買鐵得金去也。曰。甚麼處得這話頭來。 師度夏池之天寧。以伽梨覆頂而坐。侍郎曾公開問曰。上座仙鄉甚處。曰。嚴州。云。與此間是同是別。師拽伽梨下地。揖曰。官人曾到嚴州否。曾罔措。師曰。待官人到嚴州時。卻向官人道。
平江府覺海法因庵主
郡之嵎山人。族朱氏。年二十四。被緇服進具。遊方至東林。謁慧日。日舉靈云悟道機語問之。擬對。日曰。不是。不是。豁有所契。占偈曰。巖上桃華開。華從何處來。靈云才一見。回首舞三臺。日曰。子所見雖已入微。然更著鞭。當明大法。師承教。居廬阜三十年。不與世接。叢林尊之。建炎中。盜起江左。順流東歸。邑人結庵命居。緇白繼踵問道。嘗謂眾曰。汝等飽持定力。無憂晨炊而事于求也。晚年放浪自若。稱五鬆散人。
龍牙梵言禪師法嗣
【現代漢語翻譯】 現代漢語譯本 將來，僧人問：『睦州（Muzhou，禪師名）這樣說，意在什麼地方？如果不是這樣，覺苑（Jueyuan，地名）該如何註解？』就像張僧繇（Zhang Sengyao，畫家名）遇見王伴（Wang Ban，人名），王伴叫張僧繇。昨夜放牛的地方，在山嶺上和前面的村莊。溪西的水不喝，溪東的草不吃。教覺苑如何回答才好？明白嗎？』說完，不免就這樣做了，於是用兩手按向天空，然後下座。 僧人問：『什麼是奪人不奪境？』 師父說：『惺惺寂寂。』（Xingxing jiji，覺醒而寂靜） 僧人問：『什麼是奪境不奪人？』 師父說：『寂寂惺惺。』（Jiji xingxing，寂靜而覺醒） 僧人問：『什麼是人境兩俱奪？』 師父說：『惺惺惺惺。』（Xingxing xingxing，完全覺醒） 僧人問：『什麼是人境俱不奪？』 師父說：『寂寂寂寂。』（Jiji jiji，完全寂靜） 僧人說：『學人今天買鐵卻得到了金子。』 師父說：『從什麼地方得到這句話頭的？』 師父在池州的天寧寺（Tianning Temple）度過夏天，用袈裟蓋住頭頂而坐。侍郎曾公（Zeng Gong，人名）問道：『上座（Shangzuo，對僧人的尊稱）的家鄉在哪裡？』 師父說：『嚴州（Yanzhou，地名）。』 曾公問：『和這裡是相同還是不同？』 師父拽下袈裟扔在地上，作揖說：『官人（Guanren，對官員的尊稱）曾到過嚴州嗎？』 曾公不知所措。師父說：『等官人到嚴州的時候，再向官人說。』
平江府（Pingjiang Prefecture）覺海法因庵（Juehai Fayin Hermitage）庵主 是郡里嵎山（Yushan，地名）人，姓朱（Zhu）。二十四歲時，披上僧袍，受具足戒。遊方到東林寺（Donglin Temple），拜見慧日（Huiru，禪師名）。慧日舉靈云（Lingyun，禪師名）悟道的機緣問他，他正要回答，慧日說：『不是，不是。』 他豁然有所領悟，作偈說：『巖上的桃花開了，花從何處來？靈云才一見，回首舞三臺。』 慧日說：『你所見雖然已經入微，然而更要加鞭努力，應當明白大法。』 師父接受教誨，居住在廬山（Mount Lu）三十年，不與世俗交往，叢林都很尊敬他。建炎年間，盜賊在江左（Jiangzuo，地名）作亂，順流向東逃竄。當地人建造庵堂，請他居住。僧人和百姓接連不斷地來問道。他曾經對眾人說：『你們飽持定力，不要為早飯發愁，而去做其他的事情。』 晚年放浪形骸，自稱五鬆散人（Wusong Sanren）。
龍牙梵言禪師（Longya Fanyan，禪師名）法嗣
【English Translation】 English version Later, a monk asked: 'Muzhou (a Chan master) said that, what was his intention? If not, how should Jueyuan (a place name) annotate it?' It's like Zhang Sengyao (a painter) meeting Wang Ban (a person's name), Wang Ban calling Zhang Sengyao. The place where the ox was released last night is on the ridge and in the village ahead. The water west of the stream is not drunk, and the grass east of the stream is not eaten. How should Jueyuan answer? Do you understand?' Having said that, he couldn't help but do so, so he pressed his hands into the air and then stepped down from the seat. A monk asked: 'What is seizing the person but not the environment?' The master said: 'Xingxing jiji.' (Awake and silent) A monk asked: 'What is seizing the environment but not the person?' The master said: 'Jiji xingxing.' (Silent and awake) A monk asked: 'What is seizing both the person and the environment?' The master said: 'Xingxing xingxing.' (Completely awake) A monk asked: 'What is not seizing either the person or the environment?' The master said: 'Jiji jiji.' (Completely silent) The monk said: 'This disciple bought iron today but got gold.' The master said: 'Where did you get this saying from?' The master spent the summer at Tianning Temple (a temple name) in Chizhou, sitting with a kasaya covering his head. Vice Minister Zeng Gong (a person's name) asked: 'Where is the venerable one's (a respectful term for monks) hometown?' The master said: 'Yanzhou (a place name).' Zeng Gong asked: 'Is it the same or different from here?' The master pulled the kasaya off and threw it on the ground, bowing and saying: 'Have you, sir (a respectful term for officials), ever been to Yanzhou?' Zeng Gong was at a loss. The master said: 'When you, sir, go to Yanzhou, I will tell you.'
Abbot of Juehai Fayin Hermitage (a hermitage name) in Pingjiang Prefecture (a prefecture name) He was a native of Yushan (a place name) in the prefecture, with the surname Zhu. At the age of twenty-four, he donned the monastic robes and received the full precepts. He traveled to Donglin Temple (a temple name) and visited Huiru (a Chan master). Huiru asked him about the opportunity for Lingyun (a Chan master) to attain enlightenment, and as he was about to answer, Huiru said: 'No, no.' He suddenly had an insight and composed a verse: 'The peach blossoms on the cliff are blooming, where do the flowers come from? Lingyun only saw it once, and turned around to dance on the Three Platforms.' Huiru said: 'Although what you have seen is already subtle, you must work harder and understand the Great Dharma.' The master accepted the teaching and lived on Mount Lu (a mountain name) for thirty years, not associating with the world, and the monastic community respected him. During the Jianyan era, bandits rioted in Jiangzuo (a place name), fleeing eastward along the river. The locals built a hermitage and invited him to live there. Monks and laypeople came one after another to ask questions. He once said to the crowd: 'You should maintain your concentration and not worry about breakfast, but do other things.' In his later years, he was unrestrained and called himself Wusong Sanren (a recluse's name).
Successor of Chan Master Longya Fanyan (a Chan master)
筠州洞山擇言禪師
僧問。如何是十身調御。投子下禪床立。未審意旨如何。曰。腳跟下七穿八穴。
道林一禪師法嗣
潭州大溈大圓智禪師
四明人也。 上堂。舉。南泉道。三世諸佛不知有。貍奴白牯卻知有。師曰。三世諸沸既不知有。貍奴白牯又何曾夢見。灼然須知向上有知有底人始得。且作么生是知有底人。吃官酒。臥官街。當處死。當處埋。沙場無限英靈漢。堆山積岳露屍骸。
嘉泰普燈錄卷第十
音釋
瑛音英 周音周 瑃音椿 泐音勒 瞥匹蔑切 衣于既切 漪于宜切 繭古典切 咂音匝 聞音問 喆音哲 楔音屑 㔃租悅切 櫕祖九切 腭逆各切 麓音鹿 懡亡果切 蹶音厥 覆敷救切 啐音卒 濄音戈 挈詰結切 糍音慈 羿妍計切 磊魯猥切 飫依據切 戛訖黠切 菽式竹切 籰越縛切 繪音會 峋音荀 翛音叔 髻音計 刖五刮切 厖莫江切 浹即協切 劈匹力切 刮古脫切 鍛都玩切 蘗牙葛切 椿朱江切 吧音巴 庠音祥 愿音愿 轟呼宏切 狌音生 歃音霎 與音預 繢胡對切 凳丁鄧切 哄胡貢切 濼音力 懜莫孔切 癢余兩切 𡾟虛宜切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十一
【現代漢語翻譯】 現代漢語譯本 筠州洞山擇言禪師
有僧人問：『什麼是十身調御？』 洞山回答說：『投子走下禪床站立。』（僧人又問：）『不知這話的意旨是什麼？』 洞山說：『腳跟下七穿八穴。』
道林一禪師法嗣
潭州大溈大圓智禪師
（大圓智禪師是）四明人。（禪師）上堂說法，舉了南泉的話：『三世諸佛不知有，貍奴白牯卻知有。』 大圓智禪師說：『三世諸佛既然不知有，貍奴（野貓）白牯（白牛）又怎麼可能夢見？』 確實要知道向上還有知有底人才能明白（此中真意）。那麼，什麼是知有底人呢？『吃官酒，臥官街，當處死，當處埋。沙場無限英靈漢，堆山積岳露屍骸。』
嘉泰普燈錄卷第十
音釋
瑛(yīng)音英 周(zhōu)音周 瑃(chūn)音椿 泐(lè)音勒 瞥(piē)匹蔑切 衣(yī)于既切 漪(yī)于宜切 繭(jiǎn)古典切 咂(zā)音匝 聞(wén)音問 喆(zhé)音哲 楔(xiē)音屑 㔃(zuī)租悅切 櫕(cuán)祖九切 腭(è)逆各切 麓(lù)音鹿 懡(mǒ)亡果切 蹶(jué)音厥 覆(fù)敷救切 啐(cuì)音卒 濄(guō)音戈 挈(qiè)詰結切 糍(cí)音慈 羿(yì)妍計切 磊(lěi)魯猥切 飫(yù)依據切 戛(jiá)訖黠切 菽(shū)式竹切 籰(yuè)越縛切 繪(huì)音會 峋(xún)音荀 翛(xiāo)音叔 髻(jì)音計 刖(yuè)五刮切 厖(máng)莫江切 浹(jiā)即協切 劈(pī)匹力切 刮(guā)古脫切 鍛(duàn)都玩切 蘗(niè)牙葛切 椿(chūn)朱江切 吧(bā)音巴 庠(xiáng)音祥 愿(yuàn)音愿 轟(hōng)呼宏切 狌(shēng)音生 歃(shà)音霎 與(yǔ)音預 繢(huì)胡對切 凳(dèng)丁鄧切 哄(hōng)胡貢切 濼(luò)音力 懜(mèng)莫孔切 癢(yǎng)余兩切 𡾟(xū)虛宜切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十一
【English Translation】 English version Zen Master Zexuan of Dongshan in Junzhou
A monk asked: 'What is the Tamer of the Ten Bodies?' Dongshan replied: 'Touzi stepped down from the Zen bed and stood.' (The monk further asked:) 'I don't understand the meaning of this.' Dongshan said: 'Seven holes and eight openings under the heel.'
Successor of Zen Master Yi of Daolin
Zen Master Dayuanzhi of Dawei in Tanzhou
(Zen Master Dayuanzhi was) a native of Siming. (The Zen master) ascended the hall and gave a Dharma talk, citing Nanquan's words: 'The Buddhas of the three worlds do not know of it, but the wildcat and the white cow do know of it.' Zen Master Dayuanzhi said: 'Since the Buddhas of the three worlds do not know of it, how could the wildcat (lǐ nú) and the white cow (bái gǔ) have dreamed of it?' Indeed, one must know that there are people who know of it above to understand (the true meaning herein). So, what are the people who know of it? 'Eat official wine, sleep on official streets, die on the spot, be buried on the spot. On the battlefield are countless heroic spirits, their corpses exposed in piles like mountains.'
Jia Tai Pu Deng Lu, Volume 10
Pronunciation and Explanation
瑛(yīng), pronounced yīng; 周(zhōu), pronounced zhōu; 瑃(chūn), pronounced chūn; 泐(lè), pronounced lè; 瞥(piē), piē miè qiè; 衣(yī), yú jì qiè; 漪(yī), yú yí qiè; 繭(jiǎn), gǔ diǎn qiè; 咂(zā), pronounced zā; 聞(wén), pronounced wèn; 喆(zhé), pronounced zhé; 楔(xiē), pronounced xiè; 㔃(zuī), zū yuè qiè; 櫕(cuán), zǔ jiǔ qiè; 腭(è), nì gè qiè; 麓(lù), pronounced lù; 懡(mǒ), wáng guǒ qiè; 蹶(jué), pronounced jué; 覆(fù), fū jiù qiè; 啐(cuì), pronounced cuì; 濄(guō), pronounced gē; 挈(qiè), qiè jié qiè; 糍(cí), pronounced cí; 羿(yì), yí yán jì qiè; 磊(lěi), lǔ wěi qiè; 飫(yù), yī jù qiè; 戛(jiá), qì xiá qiè; 菽(shū), shì zhú qiè; 籰(yuè), yuè fù qiè; 繪(huì), pronounced huì; 峋(xún), pronounced xún; 翛(xiāo), pronounced shū; 髻(jì), pronounced jì; 刖(yuè), wǔ guā qiè; 厖(máng), mò jiāng qiè; 浹(jiā), jí xié qiè; 劈(pī), pī lì qiè; 刮(guā), gǔ tuō qiè; 鍛(duàn), dū wán qiè; 蘗(niè), yá gé qiè; 椿(chūn), zhū jiāng qiè; 吧(bā), pronounced bā; 庠(xiáng), pronounced xiáng; 愿(yuàn), pronounced yuàn; 轟(hōng), hū hóng qiè; 狌(shēng), pronounced shēng; 歃(shà), pronounced shà; 與(yǔ), pronounced yù; 繢(huì), hú duì qiè; 凳(dèng), dīng dèng qiè; 哄(hōng), hú gòng qiè; 濼(luò), pronounced lì; 懜(mèng), mò kǒng qiè; 癢(yǎng), yú liǎng qiè; 𡾟(xū), xū yí qiè. Supplement to the Buddhist Canon, Volume 79, No. 1559, Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu, Volume 11
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十四世(臨濟十世楊岐三世)
五祖法演禪師法嗣
舒州太平佛鑒惠勤禪師
郡之懷寧人。族汪氏。丱歲。師廣教圓深。試所習得度。每以唯此一事實。餘二則非真味之。有省。乃遍參名宿。往來五祖之門有年。恚祖不為印據。與圓悟相繼而往。及悟在金山染疾。因悔過。歸白雲。方大徹證。師忽至。意欲他邁。悟勉令掛錫。且曰。某與兄相別始月餘。比舊相見時如何。師曰。我所疑者此也。遂參堂。一日。聞祖舉僧問趙州。如何是和尚家風。曰。老僧耳聾。高聲問將來。僧高聲再問。州曰。你問我家風。我卻識你家風了也。即大豁所疑。曰。乞和尚指示極則。祖曰。森羅及萬象。一法之所印。師展拜。令主翰墨。與圓悟語次。悟舉東寺問仰山索珠話。至無言可對。無理可伸處。曰。既云收得。逮索此珠。卻云無言可對。無理可伸。是如何。師曰。東寺當時索一顆。仰山當下傾出一栲栳。悟曰。兄向時安有此語耶。相笑不已。明年。謁太平清禪師。命為第一座。會清之黃龍。以師繼之。法道大播。政和初。 詔住東都智海。五年。乞歸。得 旨居蔣山。樞密鄧公子常奏 賜徽號．椹服。 開堂日。上首白槌罷。師曰。南瞻部洲．北
【現代漢語翻譯】 現代漢語譯本
平江府報恩光孝禪寺(臣)僧 (正受) 編 南嶽第十四世(臨濟十世楊岐三世) 五祖法演禪師法嗣 舒州太平佛鑒惠勤禪師 郡之懷寧人。族汪氏。年少時，師從廣教圓深學習，通過考試得以出家。他常認為只有佛法才是真實的，其他的都不是真諦，因此有所領悟。於是遍訪名師，在五祖法演門下多年。他惱怒五祖不為他印證，與圓悟克勤相繼前往求法。後來圓悟在金山生病，因此懺悔過錯，回到白雲山，才大徹大悟。佛鑒慧勤禪師忽然到來，想要離開。圓悟勸他留下，並說：『我與兄長分別才一個多月，比起以前相見時如何？』佛鑒慧勤禪師說：『我所疑惑的就是這個。』於是參與禪堂參禪。一天，聽到五祖舉僧人問趙州：『如何是和尚家風？』趙州說：『老僧耳聾。高聲問將來。』僧人高聲再問。趙州說：『你問我家風，我卻識你家風了也。』佛鑒慧勤禪師因此大徹大悟，解開了疑惑，說：『請和尚指示極則。』五祖說：『森羅及萬象，一法之所印。』佛鑒慧勤禪師行禮拜謝。五祖讓他主管文書。與圓悟談話時，圓悟舉東寺問仰山索珠的話，說到無言可對，無理可申之處，說：『既然說收到了珠子，等到索要這顆珠子時，卻說無言可對，無理可申，這是為什麼？』佛鑒慧勤禪師說：『東寺當時索要一顆，仰山當下傾出一栲栳（裝草或粗糧的竹器）。』圓悟說：『兄長以前哪裡有這樣的話？』兩人相視而笑。第二年，拜謁太平清禪師，被任命為第一座。正趕上太平清禪師前往黃龍山，由佛鑒慧勤禪師接替他的位置，佛法因此廣為傳播。政和初年，皇帝下詔讓他住持東都智海寺。五年後，請求回鄉，得到皇帝允許，居住在蔣山。樞密鄧公子常上奏，皇帝賜予徽號和椹服。開堂之日，上首敲槌完畢，佛鑒慧勤禪師說：『南瞻部洲（Sanzan-budai，佛教傳說中的四大部洲之一，人類居住地），北……』
【English Translation】 English version
Compiled by (Minister) Monk Zhengshou of Baoen Guangxiao Chan Monastery in Pingjiang Prefecture. The 14th Generation of Nanyue (10th Generation of Linji, 3rd Generation of Yangqi) Dharma Successor of Chan Master Fayan of Wuzu Chan Master Huiquin, Fojian of Taiping in Shuzhou He was from Huaianing in the prefecture, of the Wang clan. At a young age, he studied with Yuanshen of Guangjiao Monastery and was ordained after passing the examination. He often felt that only this one thing (referring to the Buddhist truth) was real, and the other two were not the true taste, thus gaining insight. He then visited famous masters everywhere and stayed at the gate of Fayan of Wuzu for many years. Annoyed that Wuzu did not give him confirmation, he and Yuanwu Keqin went one after another to seek the Dharma. Later, when Yuanwu fell ill in Jinshan, he repented of his mistakes and returned to Baiyun Mountain, where he had a great enlightenment. Chan Master Huiquin suddenly arrived, wanting to leave. Yuanwu persuaded him to stay, saying, 'It has only been a little over a month since I parted with you, brother. How is it compared to when we met before?' Chan Master Huiquin said, 'This is what I doubt.' So he participated in the meditation hall. One day, he heard Wuzu raise the question of a monk asking Zhaozhou, 'What is the family style of the abbot?' Zhaozhou said, 'The old monk is deaf. Ask loudly.' The monk asked loudly again. Zhaozhou said, 'You ask about my family style, but I already recognize your family style.' Chan Master Huiquin thus had a great enlightenment and resolved his doubts, saying, 'Please, Abbot, instruct me on the ultimate truth.' Wuzu said, 'The myriad phenomena and all things are sealed by one Dharma.' Chan Master Huiquin bowed and thanked him. Wuzu made him in charge of documents. When talking with Yuanwu, Yuanwu raised the story of Dongsi asking Yangshan for a pearl, to the point where there was nothing to say and no reason to extend, saying, 'Since it is said that the pearl was received, but when asked for this pearl, it is said that there is nothing to say and no reason to extend, why is that?' Chan Master Huiquin said, 'Dongsi asked for one at that time, and Yangshan immediately poured out a basketful.' Yuanwu said, 'Where did you get such words before, brother?' They laughed together. The following year, he visited Chan Master Qing of Taiping and was appointed as the first seat. When Chan Master Qing went to Huanglong Mountain, Chan Master Huiquin succeeded him, and the Dharma was widely spread. In the early years of Zhenghe, the emperor ordered him to reside at Zhihai Monastery in Dongdu. Five years later, he requested to return home and was granted permission by the emperor to reside at Jiangshan. Deng Gongzi Chang, the Privy Councilor,奏(zòu, memorial to the emperor), the emperor bestowed the honorary title and dark clothing. On the day of the opening ceremony, after the head monk struck the gavel, Chan Master Huiquin said, 'Nanzhanbudai (Sanzan-budai, one of the four continents in Buddhist cosmology, where humans reside), north...'
郁單越．西瞿耶尼．東弗于逮。於此觀得。可謂妙圓超悟。只在如今。其或未然。遂指問話僧曰。且看這僧敗闕(問答已)。乃曰。問話且止。何必紛紜。不見道。窮諸玄辨。若一毫置於太虛。竭世樞機。似一滴投于巨壑。況祖師心印。諸佛本源。千聖悟由。群生性命。非中非外。不滅不生。在聖在凡。無增無減。彌綸天地。混茫太虛而不知其大。鼓燮陰陽。陶鑄萬物而不宰其功。浩浩然。不可以語言造。昭昭然。不可以寂默通。語言求之。翻成諍論。寂默求之。墮于斷滅。到此唯聖與聖乃能共知。以何為證。豈不聞我 大宋 仁宗皇帝有修心偈曰。初祖安禪在少林。不傳經教但傳心。後人若悟真如理。密印由來妙理深。敢問諸人。如何是真如之性。如何是密印妙理。假使目連騖子無礙辨才。到此也須亡鋒結舌。唯有山僧今日幸逢快便。為國開堂。得路便行。豈畏旁觀笑怪。舉拂子曰。看看。豈不是諸人真如之性。豎兩指曰。豈不是諸人密印妙理。於斯薦得。同報 國恩。其或未然。別容理論(敘謝已)。復舉二祖安心話。遂曰。覓心不得乃安心。悟了爭如未悟深。萬丈寒潭秋月白。一聲云外老猿吟。積塵成岳。削鐵成針。少室山前無異路。遊人來往自崎嵚。 上堂。至道無難。唯嫌揀擇。桃華紅。李華白。誰道融融
【現代漢語翻譯】 現代漢語譯本：郁單越（Uttarakuru，北俱盧洲）。西瞿耶尼（Aparagodaniya，西牛賀洲）。東弗于逮（Purvavideha，東勝身洲）。於此觀得，可謂妙圓超悟，只在如今。如果不是這樣，就指著問話的僧人說：『且看這僧人敗闕（問答已經結束）。』於是說：『問話暫且停止，何必紛繁雜亂。』沒聽過嗎？窮盡各種玄妙的辯論，就像一根毫毛置於太虛之中；竭盡世間的樞機，就像一滴水投入巨大的山谷。更何況祖師的心印，諸佛的本源，千聖開悟的途徑，群生的性命，非中非外，不滅不生，在聖在凡，無增無減，瀰漫天地，混同于太虛而不知其大，鼓動陰陽，陶冶萬物而不主宰其功。浩浩蕩蕩，不可以語言來創造；昭昭明明，不可以寂默來溝通。用語言來尋求它，反而變成爭論；用寂默來尋求它，墮入斷滅。到了這個地步，只有聖人與聖人才能共同知曉。用什麼來證明呢？難道沒聽過我大宋仁宗皇帝有修心偈說：『初祖安禪在少林，不傳經教但傳心。後人若悟真如理，密印由來妙理深。』敢問各位，什麼是真如之性？什麼是密印妙理？即使是目連（Maudgalyayana，神通第一的佛陀弟子）和騖子（可能是指舍利弗，Sariputra，智慧第一的佛陀弟子），有無礙的辯才，到了這裡也必須喪失鋒芒，閉口不言。只有山僧我今天有幸遇到方便的機會，為國家開設佛堂，得路便走，豈怕旁人笑話奇怪。舉起拂塵說：『看看，這豈不是各位的真如之性？』豎起兩根手指說：『這豈不是各位的密印妙理？』於此領會，共同報答國家恩情。如果不是這樣，容許另外討論（敘述感謝完畢）。又舉二祖安心的話，於是說：『覓心不得乃安心，悟了爭如未悟深。萬丈寒潭秋月白，一聲云外老猿吟。積塵成岳，削鐵成針。少室山前無異路，遊人來往自崎嶇。』上堂。至道沒有困難，只在于有所揀擇。桃花紅，李花白，誰說它們不融洽呢？ English version: Uttarakuru (North Kurukshetra). Aparagodaniya (Western Godaniya). Purvavideha (Eastern Videha). Observing this, it can be said to be wonderfully complete and supremely enlightened, just in this very moment. If it is not so, then pointing to the questioning monk, he said, 'Look at this monk's failure (the questioning is over).' Then he said, 'Let the questioning stop for now, why be so complicated?' Haven't you heard it said? Exhausting all profound debates is like placing a hair in the vast emptiness; exhausting the world's mechanisms is like dropping a drop of water into a giant ravine. Moreover, the Patriarch's mind-seal, the original source of all Buddhas, the path of enlightenment for a thousand sages, the life of all beings, is neither inside nor outside, neither perishing nor arising, in both the holy and the mundane, without increase or decrease, pervading heaven and earth, mingling with the vast emptiness without knowing its greatness, stirring yin and yang, molding all things without controlling their function. Vast and boundless, it cannot be created by language; clearly and brightly, it cannot be communicated by silence. Seeking it with language turns into contention; seeking it with silence falls into annihilation. Reaching this point, only sages can know it together. What is the proof? Haven't you heard that my Great Song Emperor Renzong has a verse on cultivating the mind, saying: 'The First Patriarch practiced Chan in Shaolin, not transmitting scriptures but transmitting the mind. If later people realize the nature of Suchness, the secret seal's profound principle is inherently wonderful.' I dare to ask everyone, what is the nature of Suchness? What is the secret seal's wonderful principle? Even Maudgalyayana (foremost in supernatural powers) and Sariputra (foremost in wisdom), with unobstructed eloquence, must lose their edge and remain silent here. Only this mountain monk today is fortunate to encounter a convenient opportunity, opening a hall for the country, walking the path as soon as it is found, not fearing the laughter and strangeness of onlookers. Raising the whisk, he said, 'Look, isn't this everyone's nature of Suchness?' Raising two fingers, he said, 'Isn't this everyone's secret seal's wonderful principle?' Understanding this, let us together repay the country's kindness. If it is not so, allow for further discussion (narration of thanks completed). Again, he cited the Second Patriarch's words on pacifying the mind, and then said, 'Seeking the mind and not finding it is to pacify the mind; realizing it is not as profound as not realizing it. In a ten-thousand-foot cold pool, the autumn moon is white; a lone old ape cries from beyond the clouds. Accumulating dust becomes a mountain, sharpening iron becomes a needle. There is no different path before Shaoshi Mountain; travelers come and go, stumbling along the rugged path.' Ascending the hall. The supreme path is not difficult, only disliking selection. Peach blossoms are red, plum blossoms are white, who says they are not harmonious?
【English Translation】 English version: Uttarakuru (North Kurukshetra). Aparagodaniya (Western Godaniya). Purvavideha (Eastern Videha). Observing this, it can be said to be wonderfully complete and supremely enlightened, just in this very moment. If it is not so, then pointing to the questioning monk, he said, 'Look at this monk's failure (the questioning is over).' Then he said, 'Let the questioning stop for now, why be so complicated?' Haven't you heard it said? Exhausting all profound debates is like placing a hair in the vast emptiness; exhausting the world's mechanisms is like dropping a drop of water into a giant ravine. Moreover, the Patriarch's mind-seal, the original source of all Buddhas, the path of enlightenment for a thousand sages, the life of all beings, is neither inside nor outside, neither perishing nor arising, in both the holy and the mundane, without increase or decrease, pervading heaven and earth, mingling with the vast emptiness without knowing its greatness, stirring yin and yang, molding all things without controlling their function. Vast and boundless, it cannot be created by language; clearly and brightly, it cannot be communicated by silence. Seeking it with language turns into contention; seeking it with silence falls into annihilation. Reaching this point, only sages can know it together. What is the proof? Haven't you heard that my Great Song Emperor Renzong has a verse on cultivating the mind, saying: 'The First Patriarch practiced Chan in Shaolin, not transmitting scriptures but transmitting the mind. If later people realize the nature of Suchness, the secret seal's profound principle is inherently wonderful.' I dare to ask everyone, what is the nature of Suchness? What is the secret seal's wonderful principle? Even Maudgalyayana (foremost in supernatural powers) and Sariputra (foremost in wisdom), with unobstructed eloquence, must lose their edge and remain silent here. Only this mountain monk today is fortunate to encounter a convenient opportunity, opening a hall for the country, walking the path as soon as it is found, not fearing the laughter and strangeness of onlookers. Raising the whisk, he said, 'Look, isn't this everyone's nature of Suchness?' Raising two fingers, he said, 'Isn't this everyone's secret seal's wonderful principle?' Understanding this, let us together repay the country's kindness. If it is not so, allow for further discussion (narration of thanks completed). Again, he cited the Second Patriarch's words on pacifying the mind, and then said, 'Seeking the mind and not finding it is to pacify the mind; realizing it is not as profound as not realizing it. In a ten-thousand-foot cold pool, the autumn moon is white; a lone old ape cries from beyond the clouds. Accumulating dust becomes a mountain, sharpening iron becomes a needle. There is no different path before Shaoshi Mountain; travelers come and go, stumbling along the rugged path.' Ascending the hall. The supreme path is not difficult, only disliking selection. Peach blossoms are red, plum blossoms are white, who says they are not harmonious?
只一色。燕子語。黃鸝鳴。誰道關關只一聲。不透祖師關棙子。空認山河作眼睛。 上堂。日日日西沉。日日日東上。若欲學菩提。擲下拄杖曰。但看此榜樣。 上堂。鐵非至寶。鑄太阿而價直萬金。心是塵緣。悟真空而頓超十地。所以道。無邊剎境。自佗不隔于毫端。十世古今。始終不離於當念。移南作北。一任縱橫。坐斷十方一句作么生道。龍袖拂開全體現。像王行處絕狐蹤。 五祖周祥。上堂。去年今日時。紅爐片雪飛。今日去年時。曹娥讀夜碑。末後一句子。佛眼莫能窺。白蓮峰頂上。紅日繞須彌。鳥啄珊瑚樹。鯨吞麗水犀。太平家業在。千古襲楊岐。 上堂。橫拄杖曰。先照後用。豎起曰。先用后照。倒轉曰。照用同時。卓一下。曰。照用不同時。汝等諸人被拄杖一口吞盡了也。自是你不覺。若向這裡道得轉身句。免見一場氣悶。其或未然。老僧今日失利。 上堂。金烏急。玉兔速。急急流光七月十。無窮遊子不歸家。縱歸只在門前立。門前立。把手牽伊不肯入。萬里看看寸草無。殘華落地無人拾。無人拾。一回雨過一回濕。 上堂。舉。僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在甚麼處。峰以拄杖一畫。云。在這裡。雲門云。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。此二
【現代漢語翻譯】 現代漢語譯本： 只是一色，燕子在鳴叫，黃鸝在歌唱。誰說『關關』的鳥鳴只是一聲？如果不能參透祖師的關隘，就只是空把山河當作眼睛。
上堂開示：太陽每天都西沉，每天又從東方升起。如果想要學習菩提（bodhi，覺悟），就放下手中的拄杖，說：『就看這個榜樣！』
上堂開示：鐵不是最珍貴的寶物，但鑄成太阿（Tai'a，寶劍名）就價值萬金。心本是塵世的因緣，一旦領悟真空（śūnyatā，空性）就能立刻超越十地（Daśa-bhūmi，菩薩修行的十個階段）。所以說，無邊的剎境（kṣetra，佛土），自身與他方不隔毫端。十世古今，始終不離於當下這一念。移南作北，任憑縱橫。截斷十方的一句話該怎麼說呢？龍袖拂開，全體顯現；象王行走的地方，沒有狐貍的軌跡。
五祖周祥（Wuzu Zhouxiang，禪師名）上堂開示：去年今日這個時候，紅爐中飛舞著雪片。今日的去年時，曹娥（Cao E，孝女）在夜裡讀碑文。最後一句，佛眼也無法窺視。白蓮峰頂上，紅日繞著須彌山（Sumeru，山名）。鳥兒啄食珊瑚樹，鯨魚吞食麗水犀。太平的家業就在這裡，千古以來都繼承著楊岐（Yangqi，禪宗流派名）。
上堂開示：橫著拄杖說：『先照後用。』豎起拄杖說：『先用后照。』倒轉拄杖說：『照用同時。』用拄杖敲一下，說：『照用不同時。』你們這些人已經被拄杖一口吞盡了。只是你們自己不覺得。如果能在這裡說出轉身的話，就能免去一場氣悶。如果不能，老僧今天就失利了。
上堂開示：金烏（Jinwu，太陽）飛逝，玉兔（Yutu，月亮）迅速，匆匆流逝的光陰已是七月十日。無盡的遊子不回家，即使回家也只是站在門前。站在門前，拉著他們的手也不肯進來。萬里看看寸草不生，殘花落地無人拾。無人拾，一次雨過一次濕。
上堂開示：舉例說，有僧人問乾峰（Qianfeng，禪師名）：『十方薄伽梵（Bhagavan，世尊），通往涅槃（Nirvana，寂滅）的道路只有一條，不知道路口在哪裡？』乾峰用拄杖畫了一下，說：『就在這裡。』雲門（Yunmen，禪師名）說：『扇子跳上三十三天（Trayastrimsa，欲界第二天），撞著帝釋（Indra，天帝）的鼻孔。東海的鯉魚捱了一棒，下起傾盆大雨。』這二位
【English Translation】 English version: Only one color, swallows are chirping, orioles are singing. Who says the 'guan guan' bird calls are just one sound? If you cannot penetrate the barrier of the Patriarch, you are just mistaking mountains and rivers for eyes.
Ascending the hall: The sun sets every day, and rises in the east every day. If you want to learn Bodhi (覺悟), throw down your staff and say, 'Just look at this example!'
Ascending the hall: Iron is not the most precious treasure, but when forged into a Tai'a (寶劍名), it is worth ten thousand gold. The mind is originally a worldly cause, and once it realizes emptiness (śūnyatā, 空性), it can instantly transcend the Ten Grounds (Daśa-bhūmi, 菩薩修行的十個階段). Therefore, it is said that the boundless Buddha-fields (kṣetra, 佛土), self and others are not separated by a hair's breadth. The past and present of ten ages are always inseparable from the present moment. Moving south to make north, allowing for latitude. How to say a sentence that cuts off the ten directions? The dragon's sleeve is brushed open, and the whole body appears; where the elephant king walks, there is no trace of foxes.
Wuzu Zhouxiang (禪師名) ascended the hall: Last year today, snowflakes were flying in the red furnace. Today's last year, Cao E (孝女) read the stele at night. The last sentence, the Buddha's eye cannot see. On the top of White Lotus Peak, the red sun surrounds Mount Sumeru (Sumeru, 山名). Birds peck at coral trees, whales swallow Lishui rhinoceros. The peaceful family business is here, and it has been inherited from Yangqi (Yangqi, 禪宗流派名) for thousands of years.
Ascending the hall: Holding the staff horizontally, say: 'First illumination, then application.' Raising the staff vertically, say: 'First application, then illumination.' Turning the staff upside down, say: 'Illumination and application are simultaneous.' Tapping the staff once, say: 'Illumination and application are not simultaneous.' All of you have been swallowed by the staff in one gulp. It's just that you don't realize it. If you can say a turning phrase here, you can avoid a fit of anger. If not, the old monk has lost today.
Ascending the hall: The Jinwu (Jinwu, 太陽) flies fast, the Yutu (Yutu, 月亮) is swift, and the fleeting time is already the tenth day of July. Endless wanderers do not return home, even if they return, they only stand at the door. Standing at the door, holding their hands, they refuse to enter. Looking at ten thousand miles, not an inch of grass grows, and the fallen flowers are not picked up. Not picked up, once the rain passes, it is wet again.
Ascending the hall: For example, a monk asked Qianfeng (Qianfeng, 禪師名): 'The Bhagavan (Bhagavan, 世尊) of the ten directions, there is only one path to Nirvana (Nirvana, 寂滅), I don't know where the entrance is?' Qianfeng drew with his staff and said, 'It's here.' Yunmen (Yunmen, 禪師名) said, 'The fan jumps up to the thirty-third heaven (Trayastrimsa, 欲界第二天), hitting Indra's (Indra, 天帝) nostrils. The carp in the East Sea is beaten with a stick, and it rains like a downpour.' These two
老宿。一人向陸地行船。一人向針鋒走馬。同時同日到長安。其中一個最尖要。 上堂。八月二十五。有賓兼有主。輥出雪峰毬。打動禾山鼓。天帝釋搖頭。大梵王作舞。不透上林關。未敢輕相許。空生不解此家風。惹得巖前華似雨。 上堂。舉。世尊有密語。迦葉不覆藏。乃曰。你尋常說黃道黑。評品古今。豈不是密語。你尋常折旋俯仰。拈匙把箸。祗揖萬福。是覆藏不覆藏。忽然瞥地去。也不可知。要會么。世尊有密語。冬到寒食一百五。迦葉不覆藏。水泄不通已露贓。靈利衲僧如會得。一重雪上一重霜。 僧問。如何是祖師西來意。曰。吃醋知酸。吃鹽知咸。云。弓折箭盡時如何。曰。一場懡㦬。 問。不與萬法為侶有是甚麼人。曰。拶破露拄。云。歸鄉無路時如何。曰。王程有限。云。前三三。后三三。又作么生。曰。六六三十六。 問。承聞和尚親見五祖。是否。曰。鐵牛嚙碎黃金草。云。恁么則親見五祖也。曰。我與你有甚冤仇。云。只如達磨見武帝。意旨如何。曰。胡言易辨。漢語難明。云。為甚悽悽暗渡江。曰。因風借便。 問。如何是主中賓。曰。進前退後愁殺人。云。如何是賓中主。曰。真實之言成妄語。云。如何是賓中賓。曰。夫子遊行厄在陳。云。如何是主中主。曰。終日同行非伴侶。云。
【現代漢語翻譯】 現代漢語譯本：老修行啊，有一個人朝陸地上行船，有一個人在針尖上跑馬，同一天到達長安，其中一個最為關鍵。上堂開示：現在是八月二十五，既有客人也有主人。滾動雪峰的圓球，敲打禾山的鼓。天帝釋（佛教護法神）搖頭，大梵天王（色界天之主）跳舞。如果不能穿透上林苑的關卡，就不敢輕易地認可你。須菩提（佛陀十大弟子之一，以解空第一著稱）不理解這種家風，引得巖前的花朵像雨一樣落下。 上堂開示：世尊（釋迦牟尼佛的尊稱）有秘密的語言，迦葉（佛陀十大弟子之一，以頭陀第一著稱）沒有隱藏。於是說：『你平時說黃道黑道，評論古今是非，難道不是秘密的語言嗎？你平時轉身、彎腰、抬頭、低頭，拿起勺子、筷子，作揖行禮，難道是隱藏還是沒有隱藏？』如果忽然一下子離開了，也不知道去了哪裡。想要明白嗎？世尊有秘密的語言，冬至到來后一百零五天是寒食節。迦葉沒有隱藏，水泄不通，已經暴露了贓物。聰明的僧人如果能夠領會，就像雪上加霜一樣。 有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』趙州禪師回答：『吃醋知道是酸的，吃鹽知道是鹹的。』僧人問：『弓箭都用盡的時候怎麼樣？』趙州禪師回答：『一場糊塗。』 有僧人問：『不與萬法為伴的是什麼人？』趙州禪師回答：『即使是露柱（寺院中露天的柱子）也要拶破。』僧人問：『想回家卻沒有路的時候怎麼樣？』趙州禪師回答：『王程（指人生的旅程）是有限的。』僧人問：『前三三，后三三，又是什麼意思？』趙州禪師回答：『六六三十六。』 有僧人問：『聽說和尚您親自見過五祖（禪宗五祖弘忍大師），是這樣嗎？』趙州禪師回答：『鐵牛也能咬碎黃金草。』僧人問：『既然這樣，那就是親自見過五祖了？』趙州禪師回答：『我和你有什麼冤仇？』僧人問：『就像達摩（禪宗初祖菩提達摩）見到梁武帝，他的意旨是什麼？』趙州禪師回答：『胡人的話容易分辨，漢語難以明白。』僧人問：『為什麼悽悽慘慘地偷渡長江？』趙州禪師回答：『因為藉助了風的便利。』 有僧人問：『什麼是主中賓？』趙州禪師回答：『進前退後愁死人。』僧人問：『什麼是賓中主？』趙州禪師回答：『真實的話也變成了妄語。』僧人問：『什麼是賓中賓？』趙州禪師回答：『孔夫子（孔子）在陳國被困。』僧人問：『什麼是主中主？』趙州禪師回答：『整天同行卻不是伴侶。』
【English Translation】 English version: Old practitioner, one person travels by boat on land, another rides a horse on the tip of a needle, arriving in Chang'an on the same day. One of them is the most crucial. Giving a Dharma talk: It is the twenty-fifth day of the eighth month, there are both guests and hosts. Rolling out the ball of Xuefeng (a famous Zen master), striking the drum of He Mountain. The Deva Indra (ruler of the Trāyastriṃśa Heaven) shakes his head, the Great Brahma King (ruler of the Form Realm) dances. If you cannot penetrate the gate of Shanglin Garden, I dare not lightly acknowledge you. Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) does not understand this family style, causing the flowers in front of the rock to fall like rain. Giving a Dharma talk: The World-Honored One (a respectful title for Shakyamuni Buddha) has secret words, Kashyapa (one of the Buddha's ten great disciples, known for his ascetic practices) did not conceal them. Then he said: 'You usually talk about the yellow path and the black path, commenting on the rights and wrongs of ancient and modern times, isn't that a secret language? You usually turn, bend, look up, and look down, pick up spoons and chopsticks, bow and salute, is that concealing or not concealing?' If suddenly you leave, you don't know where you've gone. Want to understand? The World-Honored One has secret words, one hundred and five days after the winter solstice is the Cold Food Festival. Kashyapa did not conceal, no water can leak through, the stolen goods have already been exposed. If a clever monk can understand, it's like adding frost on top of snow. A monk asked: 'What is the meaning of the Patriarch's coming from the West (the purpose of Bodhidharma's coming to China from the West)?' Zhaozhou (a famous Zen master) replied: 'Eating vinegar, you know it's sour; eating salt, you know it's salty.' The monk asked: 'What happens when the bow is broken and the arrows are exhausted?' Zhaozhou replied: 'A muddle-headed mess.' A monk asked: 'What kind of person is it who does not associate with the myriad dharmas?' Zhaozhou replied: 'Even the pillar in the open air (a pillar in the temple courtyard) must be squeezed and broken.' The monk asked: 'What happens when you want to go home but there is no road?' Zhaozhou replied: 'The journey of life is limited.' The monk asked: 'What about the first three, three, and the last three, three?' Zhaozhou replied: 'Six times six is thirty-six.' A monk asked: 'I heard that you, Master, personally saw the Fifth Patriarch (the Fifth Patriarch of Zen Buddhism, Hongren), is that so?' Zhaozhou replied: 'Even an iron ox can chew up golden grass.' The monk asked: 'In that case, you personally saw the Fifth Patriarch?' Zhaozhou replied: 'What grievance do I have with you?' The monk asked: 'Like Bodhidharma (the first Patriarch of Zen Buddhism) meeting Emperor Wu of Liang, what was his intention?' Zhaozhou replied: 'The words of foreigners are easy to distinguish, but Chinese is difficult to understand.' The monk asked: 'Why did he cross the Yangtze River so sadly and secretly?' Zhaozhou replied: 'Because he took advantage of the wind.' A monk asked: 'What is the guest within the host?' Zhaozhou replied: 'Advancing and retreating worries people to death.' The monk asked: 'What is the host within the guest?' Zhaozhou replied: 'True words become false words.' The monk asked: 'What is the guest within the guest?' Zhaozhou replied: 'Confucius (Confucius) was trapped in the state of Chen.' The monk asked: 'What is the host within the host?' Zhaozhou replied: 'Traveling together all day long, but not companions.'
賓主已蒙師指示。向上宗乘事若何。曰。大斧斫了手摩挲。 問。即心即佛即不問。非心非佛事如何。曰。昨日有人問。老僧不對。云。未審與即心即佛相去多少。曰。近則千里萬里。遠則不隔絲毫。云。忽被學人截斷兩頭。歸家穩坐。又作么生。曰。你家在甚麼處。云。大千沙界內。一個自由身。曰。未到家在。更道。云。學人到這裡。直得東西不辨。南北不分去也。曰。未為分外。 室中以木骰子六隻。面面皆書幺字。僧才入。擲曰。會么。僧擬不擬。即打出。七年九月八日。上堂。示眾曰。祖師心印。狀似鐵牛之機。去即印住。住即印破。直饒不去不住。亦未是衲僧行履處。且作么生是衲僧行履處。待十月前後。奉為諸人注破。至后月八日。沐浴更衣端坐。手寫數書別故舊。停筆而化。火后。門弟子奉靈骨設利塔于本山。
東京天寧佛果克勤禪師
彭之崇寧人。族駱氏。世宗儒。師犀顱月面。骨相不凡。幼日記千言。偶游妙寂寺。見佛書。三複悵然。如獲舊物。曰。子殆過去沙門也。即去家。依自省祝髮。從文照通講說。又從敏行授楞嚴。俄得病。瀕死。嘆曰。諸佛涅槃正路。不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去。至真覺勝禪師之席。勝方創臂出血。指示師曰。此曹溪一滴也。師
【現代漢語翻譯】 現代漢語譯本： 賓和主已經蒙受了您的指示，那麼向上追尋宗門根本的事情又該如何呢？ 克勤禪師說：『就像用大斧砍了東西，然後用手去撫摸一樣。』
有人問：『即心即佛，我就不問了。非心非佛，又是怎麼回事呢？』 克勤禪師說：『昨天有人問過我，老僧我沒有回答他。』 那人說：『不知道這與即心即佛相差多少？』 克勤禪師說：『近則相差千里萬里，遠則不隔一絲一毫。』 那人說：『如果被學人截斷兩頭，歸家安穩坐著，又該如何呢？』 克勤禪師說：『你家在什麼地方？』 那人說：『大千世界之內，一個自由之身。』 克勤禪師說：『還沒到家呢，再說。』 那人說：『學人到了這裡，簡直東西不辨，南北不分了。』 克勤禪師說：『還算不上出格。』
克勤禪師在室內用六個木骰子，每個面都寫著『幺』字。僧人剛進來，克勤禪師就擲骰子，說：『會么？』僧人剛要思量，就被打出去了。
崇寧七年九月八日，克勤禪師上堂，向眾人開示說：『祖師的心印，就像鐵牛的機關一樣，去就印住，住就印破。就算不去不住，也還不是衲僧（指僧人）的行履之處。那麼，什麼是衲僧的行履之處呢？』 克勤禪師說：『等到十月前後，我來為你們註釋明白。』
到了后一個月（十月）的初八，克勤禪師沐浴更衣，端坐著，親手寫了幾封信與老朋友告別，停筆后就圓寂了。火化后，門下弟子將他的靈骨建舍利塔供奉在本山。 東京天寧佛果克勤禪師 克勤禪師是彭州崇寧人，姓駱。世代都是儒生。克勤禪師頭顱奇特，面容如月，骨骼相貌不凡。小時候就能一天記住上千字。偶然遊玩妙寂寺，看到佛經，反覆閱讀，悵然若失，好像得到了舊物一樣，說：『這大概是我過去世的沙門吧。』於是離開家，依止自省剃髮。跟隨文照學習講說，又跟隨敏行學習《楞嚴經》。不久得了病，瀕臨死亡，嘆息說：『諸佛涅槃的正路，不在文字語句中。我想要以音聲求形色，難怪要死了。』於是放棄了學經，到真覺勝禪師那裡。勝禪師正在刺破手臂出血，指著血給克勤禪師看，說：『這就是曹溪（指禪宗）的一滴啊。』
【English Translation】 English version: The guest and host have already received your instructions. What about the matter of ascending to the fundamental principles of the sect? Keqin (Keqin, a Chan master's name) said, 'It's like chopping something with a large axe and then stroking it with your hand.' Someone asked, 'I won't ask about 'the mind is the Buddha'. What about 'neither mind nor Buddha'?' Keqin said, 'Someone asked me that yesterday, and I, the old monk, didn't answer him.' The person said, 'I wonder how much difference there is between this and 'the mind is the Buddha'?' Keqin said, 'If it's near, they are thousands of miles apart; if it's far, they are not separated by a hair's breadth.' The person said, 'If a student cuts off both ends and returns home to sit peacefully, what then?' Keqin said, 'Where is your home?' The person said, 'Within the great thousand worlds, a free body.' Keqin said, 'You haven't arrived home yet, say more.' The person said, 'When a student arrives here, he can't even distinguish east from west or north from south.' Keqin said, 'That's not considered extraordinary.' In the room, Keqin used six wooden dice, each face of which was written with the character 'one'. As soon as a monk entered, Keqin threw the dice and said, 'Do you understand?' As soon as the monk was about to contemplate, he was struck out. On the eighth day of the ninth month of the seventh year of Chongning (Chongning, a reign title of the Song Dynasty), Keqin ascended the hall and instructed the assembly, saying, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. Going, it seals; staying, it breaks the seal. Even if you neither go nor stay, it's still not the place where a monastic (referring to monks) treads. So, what is the place where a monastic treads?' Keqin said, 'Wait until around the tenth month, and I will annotate it clearly for you all.' On the eighth day of the following month (October), Keqin bathed, changed clothes, and sat upright. He personally wrote several letters to bid farewell to old friends, stopped writing, and then passed away. After cremation, his disciples built a stupa to enshrine his relics on this mountain. Zen Master Foguo Keqin of Tianning Temple in Tokyo Keqin was from Chongning in Pengzhou, with the surname Luo. His family were scholars for generations. Keqin had a peculiar head and a moon-like face, and his bones and appearance were extraordinary. As a child, he could memorize thousands of words a day. He happened to visit Miaoji Temple and saw Buddhist scriptures. He read them repeatedly, feeling lost, as if he had found something old, and said, 'This is probably a śrāmaṇa (śrāmaṇa, a Buddhist practitioner) from my past life.' So he left home and relied on Zisheng (Zisheng, a monk's name) to have his head shaved. He followed Wenzhao (Wenzhao, a monk's name) to study and lecture, and also followed Minxing (Minxing, a monk's name) to study the Śūraṅgama Sūtra. Soon he fell ill and was on the verge of death, sighing, 'The right path of the Buddhas' nirvāṇa is not in words and sentences. I want to seek form and color with sound, no wonder I am going to die.' So he gave up studying the scriptures and went to Zen Master Sheng of Zhenjue (Zhenjue, a temple's name). Zen Master Sheng was piercing his arm to draw blood, pointing to the blood and showing it to Keqin, saying, 'This is a drop from Caoxi (Caoxi, referring to Chan Buddhism) .'
矍然。良久。曰。道固如是乎。即徒步出蜀。首謁玉泉皓。次依金鑾信．大溈喆．黃龍心．東林總。僉指為法器。而晦堂稱他日臨濟一派屬子矣。最後見白雲。盡其機用。祖皆不諾。且訶曰。汝欲了生死大事。何以意氣得耶。師不顧。趨出。抵吳中。已而復還。祖迎笑曰。吾望子久矣。即命入侍。司會部使有解印還蜀。詣祖作禮。問佛法大意。祖曰。不見小艷詩云。頻呼小玉元無事。只要檀郎認得聲。使者惘然。師旁侍。竊聆。忽大悟。立告祖曰。今日去卻膺中物。喪盡目前機。祖曰。佛祖大事。非小根劣器所能造詣。吾助汝喜。師述偈曰。金鴨香囊錦繡幃。笙歌叢里醉扶歸。少年一段風流事。只許佳人獨自知。由此所至。眾推為上首。崇寧中。還里省親。四眾迓拜。成都帥翰林郭公知章請開法六祖。更昭覺。再出蜀。次荊南。會無盡居士張公商英以師禮留居碧巖。復徙道林。樞密鄧公子常奏 賜紫服．師名。政和中。 詔住金陵蔣山。學者無地以容。名振京師。來補天寧萬壽。 上召見。褒寵甚渥。建炎初。又遷金山。適 駕幸維揚入對。 賜圓悟禪師。改云居。久之。復領昭覺。 上堂曰。通身是眼見不及。通身是耳聞不徹。通身是口說不著。通身是心鑒不出。直饒盡大地明得。無絲毫透漏。猶在半途。據令全提
【現代漢語翻譯】 現代漢語譯本： 他驚醒了。沉默了很久，說：『道原本就是這樣的嗎？』於是徒步離開四川，首先拜訪玉泉皓（地名，人名），然後依止金鑾信（地名，人名）、大溈喆（地名，人名）、黃龍心（地名，人名）、東林總（地名，人名）。他們都認為他是可造就的法器，而晦堂（人名）稱讚說：『將來臨濟宗這一派要屬於這個人了。』最後他拜見了白雲（地名），用盡了他的機鋒。白雲祖師都不認可，並且呵斥他說：『你想要了卻生死大事，怎麼能用意氣呢？』他沒有理會，快步離開，到達吳中（地名）。不久又返回。白雲祖師笑著迎接他說：『我盼望你很久了。』就命他入室侍奉。當時有司會部使（官名）解除官印返回四川，拜見白雲祖師行禮，詢問佛法大意。白雲祖師說：『你沒見過小艷詩里寫的嗎？「頻呼小玉元無事，只要檀郎認得聲。」』使者茫然不解。圓悟禪師在旁邊侍奉，偷偷地聽著，忽然大悟，立刻告訴白雲祖師說：『今天去掉了胸中的障礙，喪失了眼前的機巧。』白雲祖師說：『佛祖的大事，不是小根器的人所能達到的。我為你感到高興。』圓悟禪師作偈說：『金鴨香囊錦繡幃，笙歌叢里醉扶歸。少年一段風流事，只許佳人獨自知。』從此以後，他所到的地方，大家都推舉他為首座。崇寧年間，他回到家鄉探親，僧俗四眾都來迎接拜見。成都太守翰林郭知章（官名，人名）請他到六祖庵開法，後來又到昭覺寺（寺名）。再次離開四川，到了荊南（地名）。無盡居士張商英（人名，稱號）以對待老師的禮節留他居住在碧巖庵（地名）。後來又遷到道林寺（寺名）。樞密鄧子常（官名，人名）上奏朝廷，賜給他紫衣和『圓悟禪師』的稱號。政和年間，朝廷下詔讓他住持金陵蔣山寺（寺名）。來學習的人多得沒有地方容納，名聲震動京師。後來補任天寧萬壽寺（寺名）的住持。皇上召見他，給予優厚的待遇。建炎初年，又遷到金山寺（寺名）。恰逢皇上駕臨揚州，他入宮對答。皇上賜號『圓悟禪師』，改住云居寺（寺名）。過了很久，又領昭覺寺（寺名）。 上堂說法時說：『渾身上下都是眼睛也看不及，渾身上下都是耳朵也聽不徹，渾身上下都是嘴巴也說不著，渾身上下都是心也鑑別不出。即使你窮盡大地都明白了，沒有絲毫遺漏，也還在半路上。』現在要全部提起來。』
【English Translation】 English version: He awoke with a start. After a long silence, he said, 'Is the Dao truly like this?' Thereupon, he left Sichuan on foot, first visiting Yuquan Hao (place name, person's name), then relying on Jinluan Xin (place name, person's name), Dawei Zhe (place name, person's name), Huanglong Xin (place name, person's name), and Donglin Zong (place name, person's name). All of them considered him a vessel of the Dharma, and Huitang (person's name) praised him, saying, 'In the future, the Linji school will belong to this man.' Finally, he met with Baiyun (place name), exhausting his skillful means. The Patriarch Baiyun did not approve, and rebuked him, saying, 'You wish to resolve the great matter of birth and death, how can you rely on your temperament?' He disregarded this and quickly left, arriving at Wuzhong (place name). Soon after, he returned. The Patriarch Baiyun greeted him with a smile, saying, 'I have been waiting for you for a long time.' He then ordered him to enter the room and attend to him. At that time, the Vice Minister of Revenue (official title) resigned and returned to Sichuan, paying respects to the Patriarch Baiyun and asking about the essence of the Buddha-dharma. The Patriarch Baiyun said, 'Have you not seen the little love poem that says, "Frequently calling 'Xiaoyu' for no reason, only wanting the beloved to recognize the voice"?' The envoy was bewildered. Yuanwu Chan Master, attending nearby, secretly listened and suddenly had a great awakening, immediately telling the Patriarch Baiyun, 'Today, I have removed the obstacle in my chest and lost the cleverness before my eyes.' The Patriarch Baiyun said, 'The great matter of the Buddhas and Patriarchs cannot be attained by those of small capacity. I rejoice for you.' Yuanwu Chan Master composed a verse, saying, 'Golden duck incense burner, embroidered curtains, amidst songs and dances, drunkenly helped home. That youthful romantic affair, only the beautiful woman knows it herself.' From then on, wherever he went, everyone recommended him as the head seat. During the Chongning era, he returned to his hometown to visit his relatives, and the four assemblies of monks and laity came to greet him. The Prefect of Chengdu, Hanlin Guo Zhizhang (official title, person's name), invited him to open the Dharma at the Sixth Ancestor's Temple, and later at Zhaojue Temple (temple name). He left Sichuan again and went to Jingnan (place name). The lay practitioner Wujin, Zhang Shangying (person's name, title), treated him with the respect due to a teacher and kept him at Biyan Hermitage (place name). Later, he moved to Daolin Temple (temple name). The Privy Councilor Deng Zichang (official title, person's name) petitioned the court to bestow upon him a purple robe and the title 'Chan Master Yuanwu'. During the Zhenghe era, the court issued an edict ordering him to reside at Jinling Jiangshan Temple (temple name). Those who came to study were so numerous that there was no room to accommodate them, and his fame shook the capital. Later, he was appointed abbot of Tianning Wanshou Temple (temple name). The Emperor summoned him and bestowed upon him generous treatment. At the beginning of the Jianyan era, he was transferred to Jinshan Temple (temple name). It happened that the Emperor visited Yangzhou, and he entered the palace to answer questions. The Emperor bestowed the title 'Chan Master Yuanwu' and changed his residence to Yunju Temple (temple name). After a long time, he again led Zhaojue Temple (temple name). When he ascended the Dharma hall, he said, 'Though the whole body is eyes, it cannot see enough; though the whole body is ears, it cannot hear thoroughly; though the whole body is a mouth, it cannot speak adequately; though the whole body is a mind, it cannot discern completely. Even if you understand the entire earth, without the slightest leakage, you are still only halfway there.' Now, it must all be lifted up.'
。且道如何展演。域中日月縱橫拄。一亙晴空萬古春。 上堂。山頭鼓浪。井底揚塵。眼聽似震雷霆。耳觀如張錦繡。三百六十骨節。一一現無邊妙身。八萬四千毛端。頭頭彰寶王剎海。不是神通妙用。亦非法爾如然。茍能千眼頓開。直是十方坐斷。且超然獨脫一句作么生道。試玉須經火。求珠不離泥。 上堂。本來無形段。那復有唇觜。特咸廣稱揚。替他說道理。且道他是阿誰。 上堂。十五日已前。千牛拽不回。十五日已后。俊鶻趁不及。正當十五日。天平地平。同明同暗。大千沙界不出當處。可以含吐十虛。進一步。超越不可說香水海。退一步。坐斷千里萬里白雲。不進不退。莫道阇梨。老僧也無開口處。舉拂子曰。正當恁么時如何。有時拈在千峰上。劃斷秋云不放高。 上堂。十方同聚會。本來身不昧。個個學無為。頂上用鉗錘。此是選佛場。深廣莫能量。心空及第歸。利劍不如錐。龐居士舌拄梵天。口包四海。有時將一莖草作丈六金身。有時將丈六金身作一莖草。甚是奇特。然雖如此。要且不曾動著向上關。且如何是向上關。鑄印筑高壇。 上堂。有句無句。超宗越格。如藤倚樹。銀山鐵壁。及至樹倒藤枯。多少人失卻鼻孔。直饒取拾得來。已是千里萬里。只如未有恁么訊息時如何。還透得么。風暖鳥聲碎
。日高華影重。 上堂。舉步越東勝身。退身入西瞿耶。回首望北郁單。捏拳觸南閻浮。凈地裡看。是個沒量大人。正眼觀來。猶是麻滓麹末。須知四維上下。無邊香水海。不可說浮幢王剎。捏為微塵。一一塵中現無邊身。說無量法。猶只是順機教。看窟竉著楔。而況提向上鉗錘。用作家爐鞴。便是遍界德山。有棒無下手處。遍界臨濟。有喝無啟口處。遍界金色頭陀。有定力無容身處。正當恁么時。驀然有個承當擔荷得。趣向得。行履得。且道向甚麼處著渠。山僧有個著處。待說。又恐成露布。擬不說。又卻辜負當機。說與不說。一時拈卻。最後一句。放開話會去也。青松下。明窗內。玉殿珠樓未為對。衲帔矇頭萬事休。此時山僧都不會。委悉么。天臺華頂秀。南嶽石橋高。 上堂。第一句薦得。祖師乞命。第二句薦得。人天瞻落。第三句薦得。虎口橫身。不是循途守轍。亦非革轍移途。透得。則六臂三頭。未透。亦人間天上。且三句外一句作么生道。生涯只在絲輪上。明月扁舟泛五湖。 僧問。雲門道須彌山。意旨如何。曰。推不向前。約不退後。云。未審還有過也無。曰。坐卻舌頭。 問。法不孤起。仗境方生。提坐具云。這個是境。那個是法。曰。卻被阇梨奪卻槍。 問。古人道。楖栗橫擔不顧人。直入千峰萬
【現代漢語翻譯】 現代漢語譯本： 『日高華影重』，上堂說法。抬腳便超越了東勝身洲（Purvavideha，四大部洲之一，位於東方），退身便進入了西瞿耶尼洲（Aparagodaniya，四大部洲之一，位於西方）。回頭望向北俱盧洲（Uttarakuru，四大部洲之一，位於北方），握拳觸碰南閻浮提洲（Jambudvipa，四大部洲之一，我們所居住的洲）。在清凈之地觀看，是一個無量大人。用正眼觀察，仍然是麻滓麹末（比喻微不足道）。須知四維上下，無邊香水海。不可說浮幢王剎（Floating Banner King realm，佛國凈土）。捏為微塵，每一個微塵中顯現無邊身，說無量法，也只是順應時機教化。看窟竉著楔（比喻對癥下藥），何況提起向上鉗錘，用作家爐鞴（比喻錘鍊學人的手段）。便是遍界德山（Deshan，唐代禪師），有棒無下手處。遍界臨濟（Linji，唐代禪師），有喝無啟口處。遍界金色頭陀（Golden ascetic，指苦修的僧人），有定力無容身處。正當這個時候，忽然有個能承擔得起，能趣向，能踐行的。且說向什麼地方安置他？山僧有個安置的地方。待要說，又恐怕成了露布（公開宣揚）。擬不說了，又辜負了當下的機緣。說與不說，一時放下。最後一句，放開話頭去吧！青松下，明窗內，玉殿珠樓也比不上。衲帔矇頭萬事休，此時山僧什麼都不會。明白了嗎？天臺華頂秀，南嶽石橋高。 上堂說法。第一句領會得，祖師也要求饒。第二句領會得，人天都要敬畏退避。第三句領會得，如同在虎口橫身。不是循規蹈矩，也不是改變常規。透徹了，則六臂三頭（比喻神通廣大）。未透徹，也只是人間天上。那麼三句之外的一句怎麼說呢？生涯只在絲輪上，明月扁舟泛五湖。 僧人問：雲門（Yunmen，唐代禪師）說須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的意旨如何？ 答：推不向前，約不退後。 問：未審還有過失嗎？ 答：坐斷你的舌頭。 問：法不孤起，仗境方生。提著坐具說：這個是境，哪個是法？ 答：卻被你奪走了槍。 問：古人說，『楖栗橫擔不顧人，直入千峰萬』（比喻勇往直前）。
【English Translation】 English version: 『The sun is high, and the shadows of the flowers are layered.』 Ascending the hall to preach. Lifting a foot, one transcends Purvavideha (Eastern Videha, one of the four great continents). Retreating, one enters Aparagodaniya (Western Godaniya, one of the four great continents). Turning the head to look at Uttarakuru (Northern Kuru, one of the four great continents), clenching a fist, one touches Jambudvipa (Southern Jambudvipa, the continent we inhabit). Observing in the pure land, it is an immeasurable great person. Viewing with a proper eye, it is still hemp dregs and yeast powder (a metaphor for insignificance). Know that in the four dimensions, above and below, there is a boundless fragrant water sea. The Floating Banner King realm (Floating Banner King realm, a pure land of Buddha) cannot be described. Crushed into fine dust, each dust particle manifests boundless bodies, speaking immeasurable Dharma, yet it is only teaching according to the occasion. Seeing a hole, one inserts a wedge (a metaphor for prescribing the right medicine). How much more so when raising the upward-pointing tongs and hammer, using the furnace and bellows of a master (a metaphor for the means of forging disciples). Even if Deshan (Deshan, a Chan master of the Tang Dynasty) were everywhere, he would have a staff but no place to strike. Even if Linji (Linji, a Chan master of the Tang Dynasty) were everywhere, he would have a shout but no way to open his mouth. Even if the golden ascetic (Golden ascetic, referring to a monk practicing asceticism) were everywhere, he would have meditative power but no place to dwell. At just such a time, suddenly there is someone who can undertake, can aspire, can practice. Tell me, where should he be placed? This mountain monk has a place to put him. If I were to speak, I fear it would become a public announcement. If I were not to speak, I would fail the present opportunity. Speaking or not speaking, I put it down for the moment. The last sentence, let go of the conversation! Beneath the green pines, inside the bright window, jade palaces and pearl towers are no match. With a patched robe covering the head, all affairs cease. At this time, this mountain monk knows nothing. Do you understand? The summit of Tiantai is beautiful, the stone bridge of Nanyue is high. Ascending the hall to preach. If you understand the first sentence, even the patriarch begs for mercy. If you understand the second sentence, humans and gods must revere and retreat. If you understand the third sentence, it is like placing yourself in the tiger's mouth. It is neither following the beaten path nor changing the path. If you penetrate it, you have six arms and three heads (a metaphor for great supernatural powers). If you do not penetrate it, you are only in the human or heavenly realms. Then, how do you speak the sentence beyond the three sentences? Life is only on the silk wheel, a bright moon and a small boat floating on the five lakes. A monk asked: What is the meaning of Yunmen (Yunmen, a Chan master of the Tang Dynasty) saying 『Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology)』? Answer: Pushing forward does not advance, contracting does not retreat. Question: I don't know if there is any fault? Answer: You have cut off your tongue. Question: The Dharma does not arise alone, it depends on the environment to arise. Holding up the sitting cloth, he said: This is the environment, what is the Dharma? Answer: You have been robbed of your spear. Question: The ancients said, 『Carrying a staff across the shoulder, not caring about others, directly entering thousands of peaks and ten thousand』 (a metaphor for moving forward bravely).
峰去。未審阿那裡是他住處。曰。螣蛇纏足。露布繞身。云。朝看云片片。暮聽水潺潺。曰。卻須截斷始得。云。此回不是夢。真個到廬山。曰。高著眼。 問。不歷化城。便登寶所時如何。曰。滿眼本非色。滿耳本非聲。云。親到寶山空手回時又作么生。曰。入荒田不揀。 問。勿謂無心。云。是道無心。猶隔一重關。如何是一重關。曰。十重也有。云。如何是關中主。曰。放過一著。云。作何面自。師便喝。 問。猿抱子歸青嶂后。鳥銜華落碧巖前。此是和尚舊時安身立命處。如何是道林境。曰。寺門高開洞庭野。殿腳插入赤沙湖。云。如何是境中人。曰。僧寶人人滄海珠。云。此是杜工部底。作么生是和尚底。曰。且莫亂道。云。如何是奪人不奪境。曰。山僧有眼不曾見。云。如何是奪境不奪人。曰。阇梨問得自然親。云。如何是人境俱奪。曰。收。云。如何是人境俱不奪。曰。放。 問。玄沙不過嶺。保壽不渡河。未審意旨如何。曰。直超物外。云。雪峰三度到投子。九度到洞山。又作么生。曰。別是一家春。云。恁么則春色無高下。華枝自短長。曰。一任卜度。 問。有句無句。如藤倚樹。如何得透脫。曰。倚天長劍逼人寒。云。只如樹倒藤枯。溈山為甚麼呵呵大笑。曰。愛他底。著他底。云。忽被學人掀
【現代漢語翻譯】 問：請問他住在哪裡？ 答：螣蛇纏繞雙腳，榜文環繞全身。（螣蛇：一種神獸；露布：古代張貼的文告） 問：早上看雲彩片片，傍晚聽流水潺潺。 答：必須截斷這些才能了悟。 問：這次不是做夢，真的到了廬山。 答：要看得更高遠。 問：不經過化城（化城：比喻虛幻的境界），直接到達寶所（寶所：比喻真實的佛法境界）時，會是怎樣？ 答：眼中所見本來就不是色相，耳中所聽本來就不是聲音。 問：親自到了寶山卻空手而歸，又該如何是好？ 答：進入荒蕪的田地，不要挑揀。 問：不要說沒有心。 答：說是道沒有心，還隔著一層關卡。什麼是這一重關卡？ 答：十重也有。 問：什麼是關中的主人？ 答：放過一招。 問：用什麼面目相見？ 師父便喝斥。 問：猿猴抱著幼崽回到青色的山峰后，鳥兒銜著花朵落在碧綠的巖石前。這是和尚您以前安身立命的地方嗎？什麼是道林（道林：指道林寺）的境界？ 答：寺廟大門高高地對著洞庭湖的曠野，殿堂的柱腳插入赤沙湖中。 問：什麼是境界中的人？ 答：僧寶（僧寶：指僧人，佛教三寶之一）個個都是滄海中的珍珠。 問：這是杜工部（杜工部：指杜甫）的詩句，什麼是和尚您的？ 答：暫且不要胡說。 問：什麼是奪人不奪境？ 答：山僧有眼卻不曾見過。 問：什麼是奪境不奪人？ 答：阇梨（阇梨：梵語，意為導師）您問得真親切。 問：什麼是人境俱奪？ 答：收。 問：什麼是人境俱不奪？ 答：放。 問：玄沙（玄沙：指玄沙師備禪師）不過嶺，保壽（保壽：指保壽延沼禪師）不渡河，不知道是什麼意思？ 答：直接超越事物之外。 問：雪峰（雪峰：指雪峰義存禪師）三次到投子（投子：指投子大同禪師），九次到洞山（洞山：指洞山良價禪師），又是怎麼回事？ 答：別是一番春色。 問：這樣說來，春色沒有高下之分，花枝自然有長短之別。 答：任憑你猜測。 問：有句無句，如同藤蔓依附樹木，如何才能透脫？ 答：倚天的長劍逼人寒冷。 問：就像樹倒藤枯，溈山（溈山：指溈山靈佑禪師）為什麼哈哈大笑？ 答：愛他所依附的，執著他所依附的。 問：忽然被學人掀翻，又該如何？
【English Translation】 Asked: I don't know where he lives. Answered: A 'tengshe' (a mythical snake) winds around his feet, and proclamations wrap around his body. Asked: In the morning, I see clouds in pieces; in the evening, I hear the murmuring of water. Answered: You must cut them off to understand. Asked: This time it's not a dream; I've truly arrived at Mount Lu ('Lushan'). Answered: Keep your eyes high. Asked: What is it like to reach the 'baosuo' (precious place, referring to the true realm of Buddha's teachings) without passing through the 'huacheng' (illusory city, referring to temporary or unreal states)? Answered: What the eyes see is fundamentally not form, and what the ears hear is fundamentally not sound. Asked: What to do when you return empty-handed after personally arriving at the treasure mountain? Answered: Enter the barren field without picking and choosing. Asked: Don't say there is no mind. Answered: Saying that the 'dao' (the Way) has no mind is still separated by a barrier. What is this barrier? Answered: There are even ten barriers. Asked: Who is the master within the barrier? Answered: Let go of one move. Asked: With what face do you meet? The master then shouted. Asked: After the ape returns to the green peaks with its cub, and the bird carries flowers to fall before the green cliffs, is this where the monk used to settle down? What is the realm of 'Daolin' ('Daolin': referring to Daolin Temple)? Answered: The temple gate opens high to the wilderness of Dongting Lake, and the pillars of the hall are inserted into the Red Sand Lake. Asked: Who are the people in the realm? Answered: Each 'sengbao' ('sengbao': referring to the Sangha, one of the Three Jewels of Buddhism) is a pearl in the vast sea. Asked: These are the lines of 'Du Gongbu' ('Du Gongbu': referring to Du Fu), what are the monk's lines? Answered: Don't talk nonsense for now. Asked: What is taking the person but not the environment? Answered: This mountain monk has eyes but has never seen it. Asked: What is taking the environment but not the person? Answered: 'Sheli' ('Sheli': transliteration of Sanskrit, meaning teacher), you ask so intimately. Asked: What is taking both the person and the environment? Answered: Take it back. Asked: What is not taking either the person or the environment? Answered: Release it. Asked: 'Xuansha' ('Xuansha': referring to Zen Master Xuansha Shibei) does not cross the ridge, and 'Baoshou' ('Baoshou': referring to Zen Master Baoshou Yanzhao) does not cross the river. I wonder what the meaning is? Answered: Directly transcend beyond things. Asked: 'Xuefeng' ('Xuefeng': referring to Zen Master Xuefeng Yicun) went to 'Touzi' ('Touzi': referring to Zen Master Touzi Datong) three times and to 'Dongshan' ('Dongshan': referring to Zen Master Dongshan Liangjie) nine times. What is the matter? Answered: It's a different kind of spring scenery. Asked: In that case, the spring scenery has no high or low, and the flower branches naturally have their own lengths. Answered: Let you guess. Asked: With or without a phrase, like a vine relying on a tree, how can one break free? Answered: The sky-reaching sword chills people. Asked: Just like when the tree falls and the vine withers, why did 'Weishan' ('Weishan': referring to Zen Master Weishan Lingyou) laugh heartily? Answered: He loves what he relies on, and he clings to what he relies on. Asked: What if it is suddenly overturned by a student?
倒禪床。拗折拄杖。又作個甚麼伎倆。曰。也是賊過後張弓。 問。無邊身菩薩為甚麼不見如來頂相。曰。有時恁么。有時不恁么。云。如何是和尚頂相。曰。錯。僧禮拜。師曰。果然。果然。 問。明歷歷。露堂堂。因甚麼乾坤收不得。曰。金剛手裡八棱棒。云。忽然一喚便回。還當得活也無。曰。鹙子目連無奈何。云。不落照。不落用。如何商量。曰。放下雲頭。云。忽遇其中人時如何。曰。騎佛殿出三門。云。萬象不來渠獨語。教誰把手上高峰。曰。錯下名言。紹興五年八月己酉。示微恙。趺坐書偈遺眾。投筆而逝。荼毗。舌齒不壞。設利五色無數。塔于昭覺之側。壽七十有三。臘五十有四。六年三月。 謚曰真覺。塔曰寂照。
舒州龍門佛眼清遠禪師
蜀之臨邛人。族李氏。為人嚴正寡言。年十四圓具。常依毗尼。師因讀法華。至是法非思量分別之所能解。持問講者。莫能對。遂南遊江淮。首參真覺勝禪師。無契。棄依太平。事祖數載。因丐于廬州。偶兩足趺仆地。煩懣間。聞二人交相惡罵。諫者曰。你猶自煩惱在。師于言下有省。及歸侍祖。祖見師。凡有所問。即曰。我不如你。你自會得好。或曰。我不會。我不如你。師愈疑。每咨決于元禮首座。禮一日見師欲訴意。遽引師耳繞圍爐。旋行旋
【現代漢語翻譯】 現代漢語譯本 倒下禪床，折斷拄杖，又要做什麼把戲？（有僧）回答說：『也像是賊走之後才張弓。』 （有僧）問：『無邊身菩薩（Boundless-Body Bodhisattva）為什麼看不見如來（Tathagata）的頂相？』（禪師）回答說：『有時這樣，有時不這樣。』（僧）說：『如何是和尚的頂相？』（禪師）說：『錯。』僧人禮拜。（禪師）說：『果然，果然。』 （有僧）問：『明明歷歷，露堂堂，為什麼天地都容納不下？』（禪師）回答說：『金剛（Vajra）手裡的八棱棒。』（僧）說：『忽然一聲喚醒便回頭，還算得上是活的嗎？』（禪師）回答說：『鹙子（Sariputra）、目連（Maudgalyayana）也無可奈何。』（僧）說：『不落入照，不落入用，如何商量？』（禪師）回答說：『放下雲頭。』（僧）說：『忽然遇到其中之人時如何？』（禪師）回答說：『騎著佛殿出三門。』（僧）說：『萬象不來，他獨自說話，教誰把手上高峰？』（禪師）回答說：『錯下了名言。』紹興五年八月己酉，（禪師）示現輕微的疾病，跏趺而坐，寫下偈語留給眾人，投筆而逝。火化后，舌頭和牙齒沒有損壞，舍利（Sarira）五顏六色，數量無數，塔建在昭覺寺旁邊。享年七十三歲，僧臘五十四年。六年三月，謚號為真覺（Zhenjue），塔名為寂照（Jizhao）。
舒州龍門佛眼清遠禪師（Shuzhou Longmen Foyan Qingyuan Chan Master） 是蜀地臨邛人，姓李。為人嚴肅正直，寡言少語。十四歲時圓滿受戒。常常遵循毗尼（Vinaya）。禪師因為讀《法華經》（Lotus Sutra），讀到『是法非思量分別之所能解』時，拿著經文去問講解的人，沒有人能回答。於是南遊江淮，首先參拜真覺勝禪師（Zhenjue Sheng Chan Master），沒有得到契合。於是離開依止太平寺，侍奉祖師數年。一次在廬州乞食，偶然兩腳跌倒在地，煩悶之間，聽到兩個人互相惡罵，勸架的人說：『你還自己煩惱著呢。』禪師在這些話下有所領悟。等到回去侍奉祖師，祖師見到禪師，凡是禪師有所提問，就說：『我不如你，你自己會得好。』或者說：『我不會，我不如你。』禪師更加疑惑。每次向元禮首座（Yuanli Chief Seat）請教決疑。元禮首座一天看見禪師想要傾訴心意，突然拉著禪師的耳朵繞著圍爐，一邊走一邊說。
【English Translation】 English version He overturned the meditation bed and broke the staff. What other tricks are you playing? (A monk) replied: 'It's like drawing the bow after the thief has gone.' (A monk) asked: 'Why can't the Boundless-Body Bodhisattva see the Tathagata's crown?' (The Chan master) replied: 'Sometimes it's like that, sometimes it's not.' (The monk) said: 'What is the Chan master's crown?' (The Chan master) said: 'Wrong.' The monk bowed. (The Chan master) said: 'Indeed, indeed.' (A monk) asked: 'Clearly and distinctly, openly and brightly, why can't heaven and earth contain it?' (The Chan master) replied: 'The eight-sided staff in Vajra's hand.' (The monk) said: 'If one suddenly awakens and turns back, can he still be considered alive?' (The Chan master) replied: 'Sariputra and Maudgalyayana can do nothing about it.' (The monk) said: 'Neither falling into illumination nor falling into use, how should we discuss it?' (The Chan master) replied: 'Put down the cloud head.' (The monk) said: 'What if one suddenly encounters the person within?' (The Chan master) replied: 'Ride the Buddha hall out of the three gates.' (The monk) said: 'The myriad phenomena do not come, he speaks alone, who should hold his hand to the high peak?' (The Chan master) replied: 'Wrongly given a name.' In the eighth month of the fifth year of Shaoxing, on the day of Ji-You, (the Chan master) showed a slight illness, sat in the lotus position, wrote a verse for the assembly, and passed away after throwing down the pen. After cremation, the tongue and teeth were not damaged, and the Sarira were of five colors and countless in number. The pagoda was built next to Zhaojue Temple. He lived to the age of seventy-three, with fifty-four years as a monk. In the third month of the sixth year, he was posthumously named Zhenjue (True Enlightenment), and the pagoda was named Jizhao (Silent Illumination).
Chan Master Foyan Qingyuan (Buddha-Eye Clear-Source) of Longmen (Dragon Gate) in Shuzhou (Shu Prefecture) He was from Linqiong in Shu (Sichuan), with the surname Li. He was a solemn and upright person, and spoke little. He was fully ordained at the age of fourteen. He often followed the Vinaya (Discipline). The Chan master, while reading the Lotus Sutra, came to the passage 'This Dharma cannot be understood by thought or discrimination,' and took the sutra to ask those who lectured on it, but no one could answer. So he traveled south to Jianghuai, first visiting Chan Master Zhenjue Sheng (True Enlightenment Victory), but did not find accord. So he left and relied on Taiping Temple, serving the Patriarch for several years. Once, while begging in Luzhou, he accidentally fell to the ground, and in his vexation, he heard two people cursing each other, and the one who was trying to mediate said: 'You are still vexing yourself.' The Chan master had an awakening upon hearing these words. When he returned to serve the Patriarch, the Patriarch, upon seeing the Chan master, would say whenever the Chan master asked something: 'I am not as good as you, you understand it yourself.' Or he would say: 'I don't understand, I am not as good as you.' The Chan master became even more doubtful. He would always consult Chief Seat Yuanli (Original Propriety) to resolve his doubts. One day, Chief Seat Yuanli saw that the Chan master wanted to express his intentions, and suddenly grabbed the Chan master's ear and walked around the stove, walking and saying.
告之曰。你自會得好。師曰。憑公開發。乃爾相戲耶。禮曰。你他后悟去。方知今日曲折耳。后典賓海會。雨夜讀傳燈錄。至破灶墮因緣。忽撥火大悟。作偈曰。刀刀林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和。念之永不忘。門開少人過。圓悟聞之。問曰。青林般土話。古今無人出得。你如何會。云。也有。甚難。曰。只如他道鐵輪天子寰中旨。意作么生。云。我道帝釋宮中放赦書。悟喜曰。遠兄便有活人句。祖亦然之。自是隱居四面大中庵。屬天下一新崇寧萬壽寺。舒守王公渙之命師開法。次補龍門。道望尤振。學者爭集。逾十二年。 來居和之褒禪。樞密鄧公洵武奏 賜師號及紫方袍。 上堂曰。臺山路上。過客全稀。破灶堂前。感恩無地。雪埋庭柏。冰鎖偃溪。雖在南方火爐頭。不入他家齏甕里。看看。臘月三十日。便是孟春猶寒。你等諸人各須努力向前。切忌自生退屈。 上堂。卓拄杖曰。圓明瞭知。不由心念。抵死要道。墮坑落塹。畢竟如何。乃倚拄杖。下座。 上堂。泡幻同無礙。如何不了悟。眼裡瞳人吹叫子。達法在其中。非今亦非古。六隻骰子滿盆紅。大眾。時人為甚麼坐地看楊州。缽盂著柄新翻樣。牛上騎牛笑殺人。 上堂。趙州不見南泉。山僧不識五祖。甜瓜徹蒂
【現代漢語翻譯】 現代漢語譯本： 告訴他說：『你自然會得到好處。』 禪師說：『公然地發表出來，難道是在戲弄我嗎？』 僧人禮回答說：『你將來開悟的時候，才會知道今天我話語中的曲折含義啊。』 後來，禮典賓在海會寺，在一個雨夜裡讀《傳燈錄》，讀到破灶墮的因緣時，忽然撥開火堆，大徹大悟。作偈說：『刀刀林中鳥兒啼叫，我披著衣服整夜端坐。撥開火堆悟得平生，窮究神理歸於破灶墮。事情明明白白，人卻自己迷惑，曲調平淡，誰能唱和？念茲在茲，永不忘記，門庭打開，卻少有人來。』 圓悟禪師聽了之後，問道：『青林般土的話，古往今來沒有人能夠說得透徹，你是如何領會的？』 禮回答說：『也有，但非常難。』 圓悟禪師又問：『如果他說道「鐵輪天子寰中旨」，他的意思是什麼？』 禮回答說：『我說是帝釋宮中發放的赦書。』 圓悟禪師高興地說：『遠公你有了救活人的語句了。』 五祖禪師也認可了他的說法。從此以後，禮典賓隱居在四面大中庵。適逢天下重新修建崇寧萬壽寺，舒州太守王公渙之命令禮典賓前去開法。之後又補任龍門寺住持，他的道望更加顯赫，學人爭相聚集。超過十二年後，禮典賓來到和州的褒禪寺。樞密使鄧公洵武上奏朝廷，賜予禮典賓禪師的稱號和紫色方袍。 上堂說法時說：『臺山路上，過往的客人非常稀少。破灶的堂前，想要感恩都找不到地方。雪埋沒了庭院中的柏樹，冰封鎖了偃溪。雖然身在南方的火爐邊，卻不進入別人家的鹹菜罈子里。看看，臘月三十日，就像是孟春一樣寒冷。你們這些人各自都要努力向前，千萬不要自己產生退縮之心。』 上堂說法。拄著禪杖說：『圓滿明瞭的知覺，不是通過心念而得到的。拚死也要說，就會掉進坑裡，落入陷阱。』 到底如何呢？於是靠著禪杖，走下座位。 上堂說法。『泡沫幻影一樣，本來就沒有阻礙，為什麼不能了悟呢？』 眼裡的瞳人吹著叫子，通達佛法就在其中。不是現在，也不是過去。六隻骰子滿盆都是紅色。各位，世人為什麼坐著觀看揚州呢？缽盂安上把柄，是新翻的樣式。騎在牛上找牛，真是笑死人。 上堂說法。趙州禪師沒有見過南泉禪師，山僧我不認識五祖禪師。甜瓜徹徹底底地甜。
【English Translation】 English version: He was told, 'You will naturally obtain good.' The master said, 'Publicly revealing it, are you then teasing me?' Li replied, 'Only when you attain enlightenment in the future will you understand the hidden meaning in my words today.' Later, Dianbin Li, at Haihui Temple, on a rainy night, while reading the 'Transmission of the Lamp,' upon reaching the story of Pozhao Duo's (Broken Stove Fall, referring to a specific enlightenment story) cause and condition, suddenly stirred the fire and had a great enlightenment. He composed a verse saying: 'Knives, knives, the forest birds cry, I sit in robes throughout the night. Stirring the fire, I awaken to my life, Exhausting the spirit, I return to Broken Stove Fall. The matter is clear, yet people are self-deluded, The tune is plain, who can harmonize? Remembering it forever, never forgetting, The door is open, but few pass through.' Yuanwu (a Chan master) heard this and asked, 'The words of Qinglin Bantuo (another Chan master), no one throughout history has been able to fully express. How did you understand it?' Li replied, 'There is, but it is very difficult.' Yuanwu then asked, 'If he said, 'The Iron Wheel King's decree throughout the realm,' what does he mean?' Li replied, 'I say it is an amnesty issued from the palace of Emperor Shakra (帝釋宮).' Yuanwu was pleased and said, 'Brother Yuan (遠兄), you have words that can save people.' Wuzu (another Chan master) also approved of his statement. From then on, Dianbin Li lived in seclusion at the Sizhong Da Zhong Hermitage. Coinciding with the nationwide reconstruction of Chongning Wanshou Temple, Prefect Wang Huanzhi of Shuzhou ordered Dianbin Li to open the Dharma there. Later, he was appointed abbot of Longmen Temple, his reputation grew even more, and scholars gathered eagerly. After more than twelve years, Dianbin Li came to Baochan Temple in Hezhou. Privy Councilor Deng Xunwu memorialized the court, bestowing upon Dianbin Li the title of Chan Master and a purple robe. In his Dharma talk, he said, 'On the road to Mount Tai (臺山), the passing travelers are very few. Before the hall of Broken Stove (破灶), there is no place to express gratitude. Snow buries the cypress trees in the courtyard, ice locks Yanxi Creek. Although in the southern furnace, do not enter another's pickle jar. Look, the thirtieth day of the twelfth month is like the cold of early spring. All of you must strive forward, and be careful not to generate your own discouragement.' In his Dharma talk, holding up his staff, he said, 'Perfect and clear knowing is not obtained through the mind's thoughts. Insisting on speaking of it will lead to falling into pits and traps.' What is it ultimately like? Then he leaned on his staff and descended from the seat. In his Dharma talk, 'Like bubbles and illusions, there is no obstruction, why not awaken? The pupils in the eyes blow whistles, the Dharma is attained within. Not now, not ancient. Six dice, the basin is full of red. Everyone, why do people sit and watch Yangzhou? A begging bowl with a handle is a newly turned style. Riding an ox to find an ox is truly laughable.' In his Dharma talk, 'Zhaozhou (趙州) did not see Nanquan (南泉), this mountain monk does not recognize Wuzu (五祖). The melon is sweet all the way to the stem.'
甜。苦瓠連根苦。 上堂。一葉落。天下春。無路尋思笑殺人。下是天。上是地。此言不入時流意。南作北。東作西。動而止。喜而悲。蛇頭蝎尾一試之。猛虎口裡活雀兒。是何言。歸堂去。 上堂。面前過。便知是張三李四。背後過。為甚麼卻不見。壁這邊。便見條臺倚子。壁那下。為甚麼分疏不得。咫尺之間尚爾。況十方世界耶。參學人若不明此。當知參學事卒未在。 上堂。蘇武牧羊。辱而不屈。李陵望漢。樂矣忘歸。是在外國。在本國。佛諸弟子中。有者雙足越坑。有者聆箏起舞。有者身埋糞壤。有者呵罵河神。是習氣。是妙用。至於擎叉打地。豎拂敲床。睦州一向閉門。魯祖終年面壁。是為人。是不為人。信知一切凡夫。埋沒寶藏。殊不丈夫。諸人何不擺拖張帆。拋江過岸。休更釘樁搖櫓。何日到家。既作曹溪人。又是家裡漢。還見家裡事么。 僧問。劫火洞然。大千俱壞。未審這個壞不壞。曰。黑漆桶裡黃金色。 問。道遠乎哉。觸事而真。如何是道。曰。頂上八尺五。云。此理如何。曰。方圓七八寸。 問。劫火威音前。別是一壺天。御樓前射獵。不是刈茅田。提起坐具云。這個喚作甚麼。曰。正是刈茅田。僧便喝。師曰。猶作主在。 問僧。孤燈獨照時如何。僧無對。代曰。露柱證明。聞開靜板聲。
【現代漢語翻譯】 現代漢語譯本： 甜。苦葫蘆連根都是苦的。 上堂說法：一片樹葉落下，預示著天下的春天。沒有途徑可以尋思，真是令人笑掉大牙。下面是天，上面是地，這些話不合時俗的意。南邊當成北邊，東邊當成西邊，動靜變化，喜樂悲傷，像蛇頭蝎尾一樣試探。猛虎口裡救下活雀兒。這是什麼話？回禪堂去吧。 上堂說法：從面前經過，便知道是張三李四。從背後經過，為什麼就看不見了呢？墻這邊，便能看見條案和靠椅。墻那邊，為什麼就分辨不清楚了呢？咫尺之間尚且如此，何況十方世界呢？參禪的人如果不明白這個道理，應當知道參禪這件事終究還沒有入門。 上堂說法：蘇武牧羊，受盡屈辱而不屈服。李陵投降匈奴，快樂得忘記了迴歸。無論是在外國，還是在本國，佛的弟子中，有的人雙腳跨越泥坑，有的人聽著箏聲翩翩起舞，有的人身埋糞土，有的人呵斥河神。這是習氣，這是妙用。至於擎起叉子打地，豎起拂塵敲床，睦州禪師一向閉門不出，魯祖達摩終年面壁。這是爲了人，還是不爲了人？要知道一切凡夫，都埋沒了自身的寶藏，實在不是大丈夫。各位為什麼不擺脫束縛，揚帆起航，拋開此岸，渡過彼岸？不要再釘住木樁搖動船櫓，要到什麼時候才能到家？既然是曹溪的弟子，又是家裡人，還見到家裡的事情了嗎？ 有僧人問：劫火洞燃，整個大千世界都毀壞了，請問這個（『這個』指自性或佛性）壞不壞？ 禪師回答：在黑漆桶裡，黃金依然是金黃色。 有僧人問：道是遙遠的嗎？觸及事物就能領悟真理，什麼是道？ 禪師回答：頭頂上八尺五寸。 僧人說：這個道理如何理解？ 禪師回答：方圓七八寸。 有僧人問：在劫火和威音王佛之前，別有一番天地。在御樓前射獵，不是在田里割草。僧人提起坐具說：這個叫做什麼？ 禪師回答：正是割草的田地。 僧人便大喝一聲。禪師說：你仍然執著于主觀。 問僧人：孤燈獨自照耀時，是怎樣的景象？ 僧人無言以對。禪師代為回答：露柱可以證明，聽到了開靜的板聲。
【English Translation】 English version: Sweet. Bitter gourds are bitter even at the root. Ascending the hall: A leaf falls, heralding spring throughout the world. There's no way to ponder this, it's laughably absurd. Below is heaven, above is earth, these words don't suit the taste of the times. South is taken as north, east as west, moving and stopping, joy and sorrow, test it like the head of a snake and the tail of a scorpion. Rescuing a live sparrow from the mouth of a fierce tiger. What is this saying? Return to the meditation hall. Ascending the hall: Passing by in front, one knows it's Zhang San (a common name) or Li Si (another common name). Passing by behind, why can't one see? On this side of the wall, one can see the table and the chair. On that side of the wall, why can't one distinguish them? Even within a short distance it's like this, how much more so with the ten directions of the world? If a Chan student doesn't understand this, they should know that their study of Chan hasn't even begun. Ascending the hall: Su Wu (a historical figure) herded sheep, enduring humiliation without yielding. Li Ling (another historical figure) looked towards the Han (dynasty), happily forgetting his return. Whether in a foreign country or in one's own country, among the Buddha's disciples, some leap over pits with both feet, some dance to the sound of the zither, some bury themselves in dung, some scold the river god. This is habit, this is wondrous function. As for raising a fork to strike the ground, raising a whisk to knock on the bed, Muzhou (a Chan master) always kept his doors closed, and Bodhidharma (the first patriarch of Chan Buddhism in China) faced the wall all year round. Is this for the sake of people, or not for the sake of people? Know that all ordinary people bury their own treasures, truly not the actions of a great person. Why don't you all cast off your burdens, raise your sails, abandon this shore, and cross to the other shore? If you keep nailing the stakes and rowing the boat, when will you ever arrive home? Since you are people of Caoxi (the location of the Sixth Patriarch's monastery), and also people of the household, have you seen the affairs of the household? A monk asked: When the fire of the kalpa (an aeon) blazes, the entire great thousand world is destroyed, I don't know if 'this' (referring to the self-nature or Buddha-nature) is destroyed or not? The master replied: In a black lacquer bucket, gold is still golden. A monk asked: Is the Way far away? Touching things, one can realize the truth, what is the Way? The master replied: Eight feet five inches above your head. The monk said: How is this principle understood? The master replied: Seven or eight inches in diameter. A monk asked: Before the kalpa fire and before the Buddha Vipaśyin (one of the previous Buddhas), there is another heaven and earth. Hunting in front of the imperial tower is not like cutting grass in the field. Raising his seat, the monk said: What is this called? The master replied: Precisely the field for cutting grass. The monk then shouted. The master said: You are still clinging to subjectivity. Asked a monk: What is it like when a solitary lamp shines alone? The monk had no reply. The master replied on his behalf: The pillar bears witness, hearing the sound of the opening-stillness board.
師乃曰。據款結案。宣和初。以病辭歸蔣山之東堂。二年。書云前一日。飯食訖。趺坐謂其徒曰。諸方老宿臨終必留偈辭世。世可辭耶。且將安往。乃合掌。怡然趨寂。門人函骨歸龍門。塔于靈光臺側。壽五十四。臘四十。
潭州開福道寧禪師
歙溪汪氏子也。壯為道人。于崇果寺執浴。一日。將濯足。偶誦金剛經。至於此章句能生信心。以此為實。遂忘所知。忽垂足沸湯中。發明己見。后祝髮蔣山。依雪竇老良禪師。逾二年。次參涌泉誠．子湖覺．開先暹．羅漢英．三祖宗．太平清．鐘山佛惠．圓通法鏡諸名宿。晚至白蓮。聞五祖小參。舉忠國師古佛凈瓶．趙州狗子無佛性話。頓徹法源。大觀中。潭帥席公震請住開福。衲子景從。 上堂曰。未離兜率。已降王宮。未出母胎。度人已畢。諸禪德。日日日從東畔出。朝朝雞向五更啼。雖然不是桃華洞。春至桃華亦滿溪。又道毗藍園內。右脅降生。七步周行。四方目顧。天上天下。唯我獨尊。大似貪觀天上月。失卻掌中珠。還知落處么。若知落處。方為孝子順孫。茍或未然。不免重下注腳。良久。曰。天生伎倆能奇怪。未上輸他弄一場。 上堂。遍界不曾藏。通身無影像。相逢莫訝太愚癡。曠劫至今無伎倆。無伎倆。少人知。太抵還他肌骨好。何須臨鏡𦘕蛾
【現代漢語翻譯】 現代漢語譯本：禪師於是說：『根據事實結案。』宣和初年，因病辭官回到蔣山的東堂。宣和二年，寫字說：『前一天，飯後，跏趺而坐，對他的弟子們說：各方老禪師臨終必定留下偈語辭世，世事可以辭別嗎？將要到哪裡去呢？』於是合掌，安詳地圓寂了。弟子們將他的骨灰送回龍門，建塔于靈光臺側。享年五十四歲，僧臘四十年。
潭州開福寺的道寧禪師
是歙溪汪氏的兒子。年輕時出家為道人，在崇果寺負責洗浴。一天，將要洗腳時，偶然誦讀《金剛經》，讀到『此章句能生信心，以此為實』時，忽然忘記了所知的一切，不小心把腳放進沸水中，從而明白了己見。後來在蔣山剃度，依止雪竇老良禪師。兩年多后，依次參訪了涌泉誠（涌泉寺的誠禪師），子湖覺（子湖寺的覺禪師），開先暹（開先寺的暹禪師），羅漢英（羅漢寺的英禪師），三祖宗（三祖寺的宗禪師），太平清（太平寺的清禪師），鐘山佛惠（鐘山寺的佛惠禪師），圓通法鏡（圓通寺的法鏡禪師）等諸多名宿。晚年到了白蓮寺，聽五祖演禪師小參，舉了忠國師的『古佛凈瓶』公案和趙州禪師的『狗子無佛性』話頭，頓時徹悟了法源。大觀年間，潭州太守席公震請他住持開福寺，僧人紛紛前來追隨。禪師上堂說法：『未離開兜率天（Dōusita，佛教欲界第四天），已經降生王宮；未出母胎，度人已經完畢。各位禪德，太陽每天從東邊升起，每天早晨雞都在五更啼叫。即使這裡不是桃花洞，春天到來時桃花也會開滿溪流。』又說：『在毗藍園（Vipina，藍毗尼園的另一種音譯）內，從右脅降生，走了七步，環顧四方，天上天下，唯我獨尊。』這很像貪看天上的月亮，卻丟掉了手中的明珠。你們知道落腳處嗎？如果知道落腳處，才是孝子順孫。如果不知道，免不了要重新下註解腳。』良久，說：『天生的伎倆能夠奇怪，沒上場就輸了他一場。』上堂：『遍滿整個法界都不曾隱藏，整個身軀都沒有影像。相逢時不要驚訝我太愚癡，曠劫至今都沒有伎倆。沒有伎倆，很少人知道。大抵還是他的肌骨好，何須臨鏡畫蛾眉。』
【English Translation】 English version: The Master then said, 'Settle the case based on the facts.' In the early years of Xuanhe (1119-1125), he resigned due to illness and returned to the East Hall of Jiangshan. In the second year of Xuanhe, he wrote, 'The day before, after the meal, sitting in the lotus position, he said to his disciples, 'All old monks in various places must leave a verse before their death to bid farewell to the world. Can the world be bid farewell to? Where shall we go?' Then he put his palms together and passed away peacefully. The disciples sent his ashes back to Longmen and built a pagoda next to the Lingguang Terrace. He lived to the age of fifty-four, with forty years of monastic life.
Chan Master Daoning of Kaifu Temple in Tanzhou
He was the son of the Wang family of Xixi. He became a monk in his youth and was in charge of bathing at Chongguo Temple. One day, when he was about to wash his feet, he accidentally recited the Diamond Sutra. When he reached the phrase 'This chapter and verse can generate faith, taking this as reality,' he suddenly forgot everything he knew. He accidentally put his foot into the boiling water, thereby understanding his own view. Later, he was tonsured at Jiangshan and followed Chan Master Laoliang of Xuedou. After more than two years, he successively visited Yongquan Cheng (Chan Master Cheng of Yongquan Temple), Zihu Jue (Chan Master Jue of Zihu Temple), Kaixian Xian (Chan Master Xian of Kaixian Temple), Luohan Ying (Chan Master Ying of Luohan Temple), Sanzu Zong (Chan Master Zong of Sanzu Temple), Taiping Qing (Chan Master Qing of Taiping Temple), Zhongshan Fohui (Chan Master Fohui of Zhongshan Temple), Yuantong Fajing (Chan Master Fajing of Yuantong Temple), and many other famous monks. In his later years, he went to Bailian Temple and listened to Chan Master Wuzu Yan's small assembly, citing the case of National Teacher Zhong's 'Ancient Buddha Pure Vase' and Chan Master Zhaozhou's saying 'A dog has no Buddha-nature,' and suddenly thoroughly understood the source of the Dharma. During the Daguan era (1107-1110), Prefect Xi Gongzhen of Tanzhou invited him to reside at Kaifu Temple, and monks flocked to follow him. The Chan Master ascended the hall and said, 'Before leaving Dōusita (Dōusita, the fourth heaven of the desire realm in Buddhism), he had already descended into the royal palace; before leaving the womb, he had already completed the salvation of people. All of you Chan practitioners, the sun rises from the east every day, and the rooster crows every morning at the fifth watch. Even if this is not Peach Blossom Cave, when spring arrives, peach blossoms will fill the stream.' He also said, 'Within Vipina (Vipina, another transliteration of Lumbini Garden), he was born from the right side, walked seven steps, and looked around in all directions, 'Above the heavens and below the heavens, I alone am the honored one.' This is very much like greedily watching the moon in the sky, but losing the pearl in your palm. Do you know where to land? If you know where to land, you are a filial son and obedient grandson. If you don't know, you can't avoid re-annotating.' After a long time, he said, 'Natural skills can be strange, losing a game before even playing it.' Ascending the hall: 'The entire Dharma realm has never hidden, the entire body has no image. Don't be surprised that I am too foolish when we meet, I have had no skills since time immemorial. No skills, few people know. Generally speaking, his bones are still good, why bother painting eyebrows in the mirror?'
眉。 上堂。摩竭正令。未免崎嶇。少室垂慈。早傷風骨。腰囊挈錫。辜負平生。煉行灰心。遞相鈍置。爭似春雨晴。春山青。白雲三片四片。黃鳥一聲兩聲。千眼大悲看不足。王維雖巧𦘕難成。直饒便恁么。猶自涉途程。且不涉途程一句作么生道。人從汴州來。不得東京信。 僧問。蓮華未出水時如何。曰。人天合掌。云。出水后如何。曰。不礙往來看。 問。如何是句到意不到。曰。瑞草本無根。信手拈來用。云。如何是意到句不到。云。領取鉤頭意。莫認定盤星。云。如何是意句俱到。曰。大悲不展手。通身是眼睛。云。如何是意句俱不到。曰。君向瀟湘我向秦。政和三年十一月四日。淨髮沐浴。次日。齋罷小參。勉眾行道。辭語誠切。期初七示寂。至日酉時。加趺而逝。十一阇維。獲設利五色。歸藏於塔。
嘉州九頂清素禪師
本郡人。族郭氏。于乾明寺剃染。遍扣禪扄。晚謁五祖。聞舉首山答西來意語。倏然契悟。述偈曰。顛倒顛。顛倒顛。新婦騎驢阿家牽。便恁么。太無端。回頭不覺布衫穿。祖見。乃問。百丈野狐話又作么生。曰。來說是非者。便是是非人。祖大悅。久之。辭歸。住青溪。太守呂公來瞻大像。問曰。既是大像。因甚麼肩負兩楹。曰。船上無散工。至閣下睹觀音像。又問。彌
【現代漢語翻譯】 現代漢語譯本： 眉。上堂：摩竭（Mahāgala，山名，也指代佛法考驗）的正令，也難免崎嶇不平；少室（Shaoshi，少室山，指達摩）的垂慈，也早已傷了風骨。腰間掛著行囊，手持錫杖，辜負了平生。煉行灰心，彼此耽誤。怎比得上春雨初晴，春山青翠，白雲三片四片，黃鳥一聲兩聲。千眼大悲（Sahasra-bhuja-arya-avalokiteśvara，千手觀音）也看不夠，王維（Wang Wei，唐代詩人、畫家）再巧也難以畫成。即便如此，仍然還在途中。那麼，如何說一句『不涉途程』呢？有人從汴州來，卻得不到東京的訊息。 僧人問：『蓮花未出水時如何？』 禪師說：『人天合掌。』 僧人問：『出水后如何？』 禪師說：『不妨礙來來往往。』 僧人問：『如何是句到意不到？』 禪師說：『瑞草本無根，信手拈來用。』 僧人問：『如何是意到句不到？』 禪師說：『領會鉤頭的意，莫認定盤星。』 僧人問：『如何是意句俱到？』 禪師說：『大悲不展手，通身是眼睛。』 僧人問：『如何是意句俱不到？』 禪師說：『你向瀟湘，我向秦。』 政和三年十一月四日，清凈頭髮，沐浴身體。次日，齋飯完畢后小參，勉勵大家修行，辭別的話語真誠懇切，期望初七圓寂。到那一天酉時，跏趺坐而逝。十一日荼毗，獲得舍利五色，歸藏於塔。
嘉州九頂清素禪師 本郡人，姓郭。在乾明寺剃度出家。廣泛參訪禪門。晚年拜謁五祖（Wu Zu，指五祖弘忍大師），聽聞五祖舉首山（Shoushan，人名）回答西來意（指達摩祖師西來傳法的真意）的話語，忽然契悟。於是作偈說：『顛倒顛，顛倒顛，新婦騎驢阿家牽。便恁么，太無端，回頭不覺布衫穿。』 五祖見了，便問：『百丈野狐（Baizhang Wild Fox，指百丈懷海禪師的公案）的話又作么生？』 禪師說：『來說是非者，便是是非人。』 五祖非常高興。過了很久，辭別五祖回家，住在青溪。太守呂公來瞻仰大像，問道：『既然是大像，為什麼肩負兩楹？』 禪師說：『船上沒有閑散的工人。』 到閣下觀看觀音像，又問：『彌
【English Translation】 English version: Eyebrows. Ascending the hall: The strict order of Mahāgala (mountain name, also referring to the trials of the Dharma) inevitably has its rugged paths; the compassion of Shaoshi (Shaoshi Mountain, referring to Bodhidharma) has long been detrimental to its essence. Carrying a bag and holding a staff, one betrays one's entire life. Practicing with a disheartened mind, one delays each other. How can it compare to the clear weather after a spring rain, the green spring mountains, three or four patches of white clouds, and one or two calls of the yellow bird? The thousand-eyed Great Compassionate One (Sahasra-bhuja-arya-avalokiteśvara, Thousand-Armed Avalokiteśvara) cannot be fully seen, and even Wang Wei (Tang Dynasty poet and painter) is too skillful to paint it. Even if it is so, one is still on the journey. Then, how to say a sentence of 'not being on the journey'? Someone comes from Bianzhou, but cannot get news from Tokyo. A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Zen master said: 'Humans and devas join their palms.' The monk asked: 'What is it like after it emerges from the water?' The Zen master said: 'It does not hinder coming and going.' A monk asked: 'What is it like when the phrase arrives but the meaning does not?' The Zen master said: 'Auspicious grass has no roots, pick it up and use it at will.' The monk asked: 'What is it like when the meaning arrives but the phrase does not?' The Zen master said: 'Grasp the meaning at the hook's head, do not fixate on the fixed star.' The monk asked: 'What is it like when both meaning and phrase arrive?' The Zen master said: 'Great compassion does not extend its hand, the whole body is eyes.' The monk asked: 'What is it like when neither meaning nor phrase arrives?' The Zen master said: 'You go to Xiaoxiang, I go to Qin.' On the fourth day of the eleventh month of the third year of Zhenghe, he purified his hair and bathed his body. The next day, after the vegetarian meal, he gave a small lecture, encouraging everyone to practice, and his words of farewell were sincere and earnest, hoping to pass away on the seventh day. On that day, at the hour of you (5-7pm), he passed away in the lotus position. On the eleventh day, he was cremated, and obtained five-colored relics, which were enshrined in a pagoda.
Zen Master Qingsu of Jiuding in Jia Prefecture He was a native of this prefecture, with the surname Guo. He was tonsured at Qianming Temple. He widely visited Zen monasteries. In his later years, he visited the Fifth Patriarch (Wu Zu, referring to the Fifth Patriarch Hongren), and upon hearing the Fifth Patriarch's response to Shoushan's (person's name) words about the meaning of the Westward Transmission (referring to the true meaning of Bodhidharma's transmission of the Dharma from the West), he suddenly attained enlightenment. So he composed a verse saying: 'Upside down, upside down, the bride rides the donkey, the mother-in-law pulls it. Just like that, too absurd, turning around and not noticing the cloth robe is worn.' The Fifth Patriarch saw it and asked: 'What about the story of Baizhang's Wild Fox (Baizhang Wild Fox, referring to the case of Zen Master Baizhang Huaihai)?' The Zen master said: 'He who speaks of right and wrong is the person of right and wrong.' The Fifth Patriarch was very pleased. After a long time, he bid farewell to the Fifth Patriarch and returned home, living in Qingxi. Prefect Lu came to admire the great statue and asked: 'Since it is a great statue, why does it bear two pillars on its shoulders?' The Zen master said: 'There are no idle workers on the boat.' Arriving at the pavilion to view the Guanyin statue, he asked again: 'Mi'
勒化境。觀音何來。曰。家富小兒嬌。守乃禮敬。勤老宿至。師問。舞劍當咽時如何。云。伏惟尚亨。師詬曰。老賊死去。你問我。勤理前語問之。師叉手揖曰。拽破。師后遷九頂。道播閬中。紹興乙卯四月二十四日。得微疾。書偈遺眾曰。木人備舟。鐵人備馬。丙丁童子穩穩登。喝散白雲歸去也。竟爾趨寂。示眾機語未見。
彭州大隨南堂元靜禪師(后名道興)
閬之玉山人。大儒趙公約仲之子也。十歲病甚。母禱之。感異夢。舍令出家。師成教大慈寶生院宗裔。元祐三年。通經得度。留講聚有年。而南下首參永安恩禪師。于臨濟三頓棒話發明。次依諸名宿。無有當意者。聞五祖機峻。欲抑之。遂謁。祖見。乃曰。我此間不比諸方。凡於室中。不要汝進前退後。豎指擎拳。繞禪床作女人拜。提起坐具。千般伎倆。只要你一言下諦當。便是汝見處。師茫然退。參三載。一日。入室罷。祖謂曰。子所下語。已得十分。試更與我說看。師即剖而陳之。祖曰。說亦說得十分。更與我斷看。師隨所問而判之。祖曰。奸則好。只是未曾得老僧說話在。齋后可來祖師塔所。與汝一一按過。及到。見師來。便問即心即佛。非心非佛。睦州擔板漢。南泉斬貓兒。趙州狗子無佛性．有佛性之語編辟之。其所對了無凝滯。至紫
【現代漢語翻譯】 現代漢語譯本： 勒化境。觀音（Avalokiteśvara，菩薩名）從何而來？回答說：『家境富裕，小兒子嬌生慣養，守護是應有的禮節。』勤老宿到來。老師問：『舞劍正要刺入咽喉時，該如何？』回答說：『伏惟尚亨。』老師斥責說：『老賊，去死吧！你問我。』勤老宿重複之前的問話。老師拱手作揖說：『扯破！』老師後來遷居九頂山，道法傳播到閬中。紹興乙卯年四月二十四日，略感不適，寫下偈語留給眾人說：『木頭人準備好船，鐵人準備好馬，丙丁童子穩穩地登上。喝散白雲，歸去吧！』最終圓寂。示眾的機鋒語錄沒有見到。
彭州大隨南堂元靜禪師（後來改名道興）
是閬中玉山人，大學者趙公約仲的兒子。十歲時病得很重，母親向神祈禱，感應到奇異的夢，於是捨棄他讓他出家。禪師在成教大慈寶生院宗裔門下。元祐三年，精通經書得以出家。留在講堂多年。之後南下首先參拜永安恩禪師，在臨濟宗的三頓棒喝下有所領悟。之後依止各位名宿，沒有符合心意的。聽說五祖的機鋒峻峭，想要壓制他，於是前去拜見。五祖見到他，就說：『我這裡不同於其他地方。凡是在室內，不要你前進後退，豎起手指，舉起拳頭，繞著禪床像女人一樣拜，提起坐具，千般伎倆。只要你一句話說得諦當，就是你的見地。』禪師茫然退下。參禪三年。一天，入室完畢后，五祖對他說：『你所說的話，已經得到十分。試著再和我說說看。』禪師就剖析並陳述自己的見解。五祖說：『說也說得十分。再給我判斷看看。』禪師隨著五祖的提問而判斷。五祖說：『狡猾是好，只是沒有得到老僧說話的真意。齋飯後可以來祖師塔所，我為你一一按驗。』等到禪師來到，五祖便問：『即心即佛，非心非佛，睦州擔板漢，南泉斬貓兒，趙州狗子無佛性、有佛性』之語，一一辯駁分析，他所對答的沒有絲毫凝滯，直到紫
【English Translation】 English version: Lehua Realm. Where does Avalokiteśvara (Guanyin, name of a Bodhisattva) come from? He replied, 'A wealthy family with a spoiled young son; guarding is the proper etiquette.' The diligent old monk arrived. The master asked, 'How should one act when the sword is about to pierce the throat?' He replied, 'I respectfully submit, Shang Heng.' The master scolded, 'Old thief, go die! You ask me.' The diligent old monk repeated the previous question. The master cupped his hands and bowed, saying, 'Tear it apart!' Later, the master moved to Jiuding Mountain, and his teachings spread to Langzhong. On the twenty-fourth day of the fourth month of the Yi Mao year of the Shaoxing era, he felt slightly unwell and wrote a verse for the assembly, saying, 'The wooden man prepares the boat, the iron man prepares the horse, the Bing Ding children steadily ascend. Scatter the white clouds, return!' He then passed away peacefully. His recorded Chan dialogues for the assembly are not to be found.
Chan Master Yuanjing of Nanyang Hall, Dasui, Pengzhou (later named Daoxing)
He was a native of Yushan in Langzhong, the son of the great scholar Zhao Gong Yuezhong. At the age of ten, he became very ill. His mother prayed, and she had a strange dream. She then gave him up to become a monk. The master was a descendant of the Chengjiao Daci Baosheng Temple lineage. In the third year of the Yuanyou era, he mastered the scriptures and was ordained. He stayed at the lecture hall for many years. Later, he went south and first visited Chan Master Yong'an En, where he gained insight from the three blows of Linji's teaching. Afterwards, he relied on various famous monks, but none suited his mind. Hearing that the Fifth Patriarch's (Wuzu, refers to Wuzu Fayan) teachings were sharp, he wanted to suppress him, so he went to pay his respects. The Fifth Patriarch, upon seeing him, said, 'This place of mine is different from other places. When you are in the room, I don't want you to advance or retreat, raise your finger, lift your fist, circle the meditation bed like a woman bowing, or lift the sitting cushion, with all sorts of tricks. I only want you to say one word that is true, and that will be your insight.' The master retreated in confusion. After three years of Chan practice, one day, after leaving the room, the Fifth Patriarch said to him, 'What you have said has already reached ten parts. Try to tell me more.' The master then analyzed and presented his views. The Fifth Patriarch said, 'Speaking is also speaking ten parts. Try to judge it for me.' The master judged according to the Fifth Patriarch's questions. The Fifth Patriarch said, 'Cunning is good, but you have not yet grasped the true meaning of the old monk's words. After the vegetarian meal, you can come to the Ancestral Master's Pagoda, and I will examine you one by one.' When the master arrived, the Fifth Patriarch asked, 'Immediate mind is Buddha, no-mind is no-Buddha, Muzhou's carrying board man, Nanquan's slaying of the cat, Zhaozhou's dog has no Buddha-nature, has Buddha-nature,' and refuted and analyzed them one by one. His answers were without any hesitation, until Zi
胡狗話。祖遽轉面曰。不是。云。不是卻如何。曰。此不是。則和前面皆不是。云。望和尚慈悲指示。曰。你看他道紫胡有一狗。上取人頭。中取人腰。下取人腳。入門者好看。才見僧入門。便道看狗。向紫胡道看狗處下一轉語。教紫胡結舌無言。老僧缽口有分。便是你了當處。次日入室。師默啟其說。祖笑曰。不道你不是千了百當底人。此語只似先師下底語。師曰。某何人。得似端和尚。祖曰。不然。老僧雖承嗣他。謂他語拙者。蓋只用遠錄公手段接人故也。如老僧共遠錄公。便與百丈．黃檗．南泉．趙州輩把手共行。才見語拙即不堪。師以為不然。乃曳杖渡江。適大水泛漲。因留四祖。儕輩挽其歸。又二年。祖方許可。嘗商略古今次。執師手曰。得汝說。須是吾舉。得汝舉。須是吾說。而今而後。佛祖秘要。諸方關鍵。無逃子掌握矣。遂創南堂以居之。於是名冠寰海。成都帥席公且請開法嘉祐。未幾。徙昭覺。遷能仁及大隨。 上堂曰。夫參禪。至要不出個最初句與末後句。透得過者。參學事畢。儻或未然。更與你分作十門。各各印證自心。還得穩當也未。一．須信有教外別傳。二．須知有教外別傳。三．須會有情說法與無情說法無二。四．須見性如觀掌中之物。了了分明。一一田地穩密。五．須具擇法眼。六．
【現代漢語翻譯】 現代漢語譯本 『胡狗話』（指不通情理的話）。祖師（指禪宗的祖師）突然轉過臉說：『不是。』那人問：『不是，那又該如何？』祖師說：『如果說這個不是，那麼前面說的就都不是了。』那人說：『希望和尚慈悲指示。』祖師說：『你看他說紫胡（指人名，此處指代某位禪師）有一條狗，上能取人頭，中能取人腰，下能取人腳。入門的人要好好看。』只要看見僧人入門，便說『看狗』。向紫胡說『看狗』的地方下一轉語（指禪宗用語，指通過轉換語言來啓發他人），教紫胡結舌無言。老僧我在這方面還是有幾分把握的，這便是你能夠了悟的地方。』 第二天入室，弟子（指提問者）默默地啟請祖師開示其中的道理。祖師笑著說：『我說你不是一個千了百當（指非常明白事理）的人。這句話就像是先師（指祖師的老師）所說的話。』弟子說：『我算什麼人，能比得上端和尚（指一位有名的和尚）？』祖師說：『不是這樣的。我雖然繼承了他（指端和尚），但說他說話笨拙，是因為他只用遠錄公（指一位禪師）的手段來接引人。如果我和遠錄公在一起，便能與百丈（Baizhang）、黃檗（Huangbo）、南泉（Nanquan）、趙州（Zhaozhou）這些人攜手同行。如果說話笨拙，那就行不通了。』弟子認為不是這樣，於是拄著枴杖渡江。恰逢大水氾濫，因此留在四祖寺（指寺廟名）。同伴們勸他回去，又過了兩年，祖師才認可了他。曾經一起商量古今之事，祖師握著弟子的手說：『得到你的說法，必須由我來舉例；得到你的舉例，必須由我來說明。從今以後，佛祖的秘密要義，各方的關鍵所在，都逃不出你的掌握了。』於是建立南堂（指建築物名）讓他居住在那裡。因此他的名聲響徹天下。成都的帥席公（指官名）還請他到嘉祐（指地名）開法。不久，又遷到昭覺寺（指寺廟名），再遷到能仁寺（指寺廟名）和大隨寺（指寺廟名）。 上堂說法時說：『參禪，最重要的莫過於最初一句和最後一句。能夠透徹理解這兩句的，參學之事便算完畢。如果不能，再為你們分成十個方面，各自印證自己的內心，這樣才能穩妥。』 一、必須相信有教外別傳（指禪宗不立文字，直指人心的宗旨）。 二、必須知道有教外別傳。 三、必須體會到有情說法（指有生命的眾生說法）與無情說法（指無生命的物體說法）沒有區別。 四、必須見性（指見到自性）如同觀看掌中之物，清清楚楚，每一個環節都穩妥可靠。 五、必須具備擇法眼（指辨別正法與邪法的能力）。
【English Translation】 English version 'Hu Gou Hua' (meaning unreasonable words). The Patriarch (referring to the Patriarch of Zen Buddhism) suddenly turned his face and said, 'It is not.' The person asked, 'If it is not, then what should it be?' The Patriarch said, 'If you say this is not, then everything said before is not.' The person said, 'I hope the Abbot will compassionately instruct me.' The Patriarch said, 'Look at him saying that Zihu (a person's name, here referring to a certain Zen master) has a dog that can take people's heads above, take people's waists in the middle, and take people's feet below. Those who enter the gate should take a good look.' As soon as he sees a monk entering the gate, he says 'Look at the dog.' To Zihu, add a turning phrase (referring to Zen terminology, referring to enlightening others through transforming language) at the place where he says 'Look at the dog,' teaching Zihu to be speechless. This old monk still has some confidence in this regard, and this is where you can understand.' The next day, upon entering the room, the disciple (referring to the questioner) silently requested the Patriarch to explain the principles within. The Patriarch smiled and said, 'I say you are not someone who understands everything thoroughly. This sentence is like the words spoken by my late teacher (referring to the Patriarch's teacher).' The disciple said, 'What am I, to be compared to Abbot Duan (referring to a famous abbot)?' The Patriarch said, 'It is not like that. Although I inherited from him (referring to Abbot Duan), I say he is clumsy in speech because he only uses Yuanlugong's (referring to a Zen master) methods to receive people. If I am with Yuanlugong, I can walk hand in hand with people like Baizhang, Huangbo, Nanquan, and Zhaozhou. If the speech is clumsy, then it will not work.' The disciple did not think so, so he crossed the river with a staff. It happened to be a time of great floods, so he stayed at the Fourth Ancestor Temple (referring to the name of the temple). His companions persuaded him to return, and after another two years, the Patriarch finally recognized him. They once discussed ancient and modern affairs together, and the Patriarch held the disciple's hand and said, 'If I get your explanation, I must give an example; if I get your example, I must explain it. From now on, the secret essence of the Buddhas and Patriarchs, the key to all directions, will not escape your grasp.' So he created Nantang (referring to the name of the building) for him to live there. Therefore, his reputation resounded throughout the world. Commander Xi Gong (referring to the official title) of Chengdu also invited him to Kaiyou (referring to the place name) to preach the Dharma. Soon after, he moved to Zhaojue Temple (referring to the name of the temple), then to Nengren Temple (referring to the name of the temple) and Dasui Temple (referring to the name of the temple). When giving a lecture in the hall, he said, 'In Zen practice, the most important thing is the first sentence and the last sentence. Those who can thoroughly understand these two sentences have completed their studies. If not, I will divide it into ten aspects for you, each verifying your own heart, so that you can be stable.' First, you must believe that there is a special transmission outside the teachings (referring to the Zen sect's tenet of not establishing words and directly pointing to people's hearts). Second, you must know that there is a special transmission outside the teachings. Third, you must realize that there is no difference between sentient beings preaching (referring to living beings preaching) and insentient beings preaching (referring to inanimate objects preaching). Fourth, you must see your nature (referring to seeing your own nature) as if looking at an object in your palm, clearly and distinctly, with each link being stable and reliable. Fifth, you must have the eye of Dharma selection (referring to the ability to distinguish between the right Dharma and the evil Dharma).
須行鳥道玄路。七．須文武兼濟。八．須摧邪顯正。九．須大機大用。十．須向異類中行。凡欲紹隆法種。須盡此綱要。方坐得這曲錄床子。受得天下人禮拜。敢與佛祖為師。若不到恁么田地。只一向虛頭。他時異日。閻老子未放你在。有則出來大家證據。若無。不用久立。珍重。 上堂。君王了了。將師惺惺。一回得勝。六國平寧。 上堂。舉臨濟參黃檗之語。白雲端和尚頌云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。師曰。大隨即不然。行年七十老躘蹱。眼目精明耳不聾。忽地有人欺負我。一拳打倒過關東。 上堂。問答已。乃曰。有祖已來。時人錯會。只將言句以為禪道。殊不知道本無體。因體而得名。道本無名。因名而立號。只如適來上座才恁么出來。便恁么歸眾。且道具眼不具眼。若道具眼。才恁么出來。眼在甚麼處。若道不具眼。爭合便恁么去。諸仁者。於此見得倜儻分明。則知二祖禮拜。依位而立。真得其髓。只這些子。是三世諸佛命根。六代祖師命脈。天下老和尚安身立命之處。雖然如是。須是親到始得。 上堂。自己田園任運耕。祖宗基業力須爭。悟須千聖頭邊坐。用向三塗底下行。 上堂。舉。雪峰普請。自負一束藤。中路見一僧來。便拋下。僧擬取次。峰便踏倒
【現代漢語翻譯】 現代漢語譯本 須行鳥道玄路（必須行走在如鳥道般艱險的玄妙道路上）。七、須文武兼濟（必須文韜武略兼備）。八、須摧邪顯正（必須摧毀邪惡，彰顯正義）。九、須大機大用（必須具備宏大的機緣和作用）。十、須向異類中行（必須在不同尋常的人群中修行）。凡欲紹隆法種（凡是想要繼承和發揚佛法種子的人），須盡此綱要（必須竭盡全力做到這些綱要）。方坐得這曲錄床子（才能坐得穩這高高的法座），受得天下人禮拜（才能接受天下人的禮拜），敢與佛祖為師（才敢以佛祖為師）。若不到恁么田地（如果達不到這樣的境界），只一向虛頭（只是一味地虛張聲勢），他時異日（將來），閻老子未放你在（閻王爺不會放過你）。有則出來大家證據（有的話就站出來大家作證），若無（如果沒有），不用久立（就不用久站了）。珍重。 上堂。君王了了（君王英明），將師惺惺（將帥清醒）。一回得勝（一次得勝），六國平寧（六國太平）。 上堂。舉臨濟（Linji，禪宗大師）參黃檗（Huangbo，禪宗大師）之語。白雲端（Baiyunduan，禪宗大師）和尚頌云：『一拳拳倒黃鶴樓（Yellow Crane Tower，地名）。一趯趯翻鸚鵡洲（Parrot Isle，地名）。有意氣時添意氣（有氣概時更添氣概）。不風流處也風流（不風流的地方也顯得風流）。』師曰：『大隨即不然（我卻不這樣認為）。行年七十老躘蹱（七十歲老態龍鍾）。眼目精明耳不聾（眼睛明亮耳朵不聾）。忽地有人欺負我（忽然有人欺負我）。一拳打倒過關東（一拳打倒讓他滾到關東去）。』 上堂。問答已（問答完畢），乃曰（於是說）：有祖已來（自從有祖師以來），時人錯會（世人常常誤解），只將言句以為禪道（只把言語文字當作禪道）。殊不知道本無體（殊不知道本來沒有固定的形體），因體而得名（因為有了形體才有了名稱）。道本無名（道本來沒有名稱），因名而立號（因為有了名稱才有了稱號）。只如適來上座才恁么出來（就像剛才那位上座才這樣出來），便恁么歸眾（就那樣回到大眾中）。且道具眼不具眼（且說他是有眼還是沒眼）。若道具眼（如果說他有眼），才恁么出來（才這樣出來），眼在甚麼處（眼睛在哪裡）？若道不具眼（如果說他沒有眼），爭合便恁么去（怎麼又會那樣回去）？諸仁者（各位仁者），於此見得倜儻分明（如果能在這裡看得灑脫明白），則知二祖（Second Ancestor，指慧可）禮拜（禮拜），依位而立（按照位置站立），真得其髓（才是真正得到了精髓）。只這些子（僅僅這些），是三世諸佛命根（是過去、現在、未來諸佛的命根），六代祖師命脈（是禪宗六祖的命脈），天下老和尚安身立命之處（是天下老和尚安身立命的地方）。雖然如是（雖然如此），須是親到始得（必須親自證悟才能得到）。 上堂。自己田園任運耕（自己的田園任憑自然耕耘），祖宗基業力須爭（祖宗的基業必須努力爭取）。悟須千聖頭邊坐（開悟要坐在千聖的頭頂上），用向三塗底下行（作用要在地獄的最底層施行）。 上堂。舉。雪峰（Xuefeng，禪宗大師）普請（組織大眾勞動），自負一束藤（自己揹著一捆藤條）。中路見一僧來（半路看見一個僧人過來），便拋下（就扔下藤條）。僧擬取次（僧人想要撿起來），峰便踏倒（雪峰就踩倒藤條）。
【English Translation】 English version You must walk the mysterious path of the bird's way (You must walk on the mysterious path as difficult as a bird's way). Seven, you must be proficient in both literary and military skills (You must be proficient in both literary and military strategies). Eight, you must destroy evil and reveal righteousness (You must destroy evil and manifest justice). Nine, you must have great opportunities and great uses (You must possess great opportunities and great functions). Ten, you must walk among different kinds of people (You must practice among unusual people). All who wish to inherit and promote the Dharma seed (All who want to inherit and promote the seed of the Dharma) must exhaust this outline (must do their best to fulfill this outline). Only then can you sit on this curved chair (Only then can you sit firmly on this high Dharma seat), receive the worship of the people of the world (receive the worship of the people of the world), and dare to take the Buddha as your teacher (dare to take the Buddha as your teacher). If you don't reach such a state (If you don't reach such a state), it's just empty talk (it's just empty talk), and in the future (in the future), Yama (Yama, the King of Hell) will not let you go (Yama will not let you go). If you have it, come out and everyone will testify (If you have it, come out and everyone will testify). If not (If not), don't stand for long (don't stand for long). Treasure it. Ascending the hall. The king is clear (The king is wise), and the general is alert (and the general is alert). One victory (One victory), the six kingdoms are peaceful (the six kingdoms are peaceful). Ascending the hall. Quoting Linji's (Linji, a Zen master) words when visiting Huangbo (Huangbo, a Zen master), the monk Baiyunduan (Baiyunduan, a Zen master) praised: 'One punch knocks down the Yellow Crane Tower (Yellow Crane Tower, a place name). One kick overturns Parrot Isle (Parrot Isle, a place name). When there is ambition, add more ambition (When there is ambition, add more ambition). Even in places without romance, there is romance (Even in places without romance, there is romance).' The master said: 'I don't think so (I don't think so). At the age of seventy, I am old and hunched (At the age of seventy, I am old and hunched). My eyes are bright and my ears are not deaf (My eyes are bright and my ears are not deaf). If someone bullies me suddenly (If someone bullies me suddenly), I will knock him down with one punch and send him to Guandong (I will knock him down with one punch and send him to Guandong).' Ascending the hall. After the question and answer (After the question and answer), he said (he said): Since the ancestors (Since the ancestors), people have misunderstood (people have often misunderstood), only taking words and sentences as Zen (only taking words and sentences as Zen). They don't know that the Dao has no substance (They don't know that the Dao has no fixed form), and it gets its name from the substance (and it gets its name from the substance). The Dao has no name (The Dao has no name), and it gets its title from the name (and it gets its title from the name). Just like the monk who came out just now (Just like the monk who came out just now), and then returned to the assembly (and then returned to the assembly). Does he have eyes or not (Does he have eyes or not)? If he has eyes (If he has eyes), when he came out like that (when he came out like that), where are his eyes (where are his eyes)? If he doesn't have eyes (If he doesn't have eyes), how could he go back like that (how could he go back like that)? All of you (All of you), if you can see this clearly (if you can see this clearly), then you will know that the Second Ancestor (Second Ancestor, referring to Huike) bows (bows), and stands according to his position (and stands according to his position), truly obtaining the essence (truly obtaining the essence). Just these things (Just these things) are the lifeblood of the Buddhas of the three worlds (are the lifeblood of the Buddhas of the past, present, and future), the lifeline of the six generations of Zen masters (the lifeline of the six generations of Zen masters), and the place where the old monks of the world settle down (and the place where the old monks of the world settle down). Even so (Even so), you must personally realize it to obtain it (you must personally realize it to obtain it). Ascending the hall. Let your own fields be cultivated naturally (Let your own fields be cultivated naturally), and you must strive for the foundation of your ancestors (and you must strive for the foundation of your ancestors). Enlightenment must be sitting on the heads of a thousand saints (Enlightenment must be sitting on the heads of a thousand saints), and its use must be practiced at the bottom of the three evil paths (and its use must be practiced at the bottom of the three evil paths). Ascending the hall. Quoting. Xuefeng (Xuefeng, a Zen master) organized a general labor (organized a general labor), carrying a bundle of rattan himself (carrying a bundle of rattan himself). On the way, he saw a monk coming (On the way, he saw a monk coming), so he threw it down (so he threw it down). The monk tried to pick it up (The monk tried to pick it up), but Xuefeng stepped on it (but Xuefeng stepped on it).
。歸。舉似長生。生曰。和尚替這僧入涅槃堂始得。峰休去。雪竇云。長生大似東家人死。西家助哀。也好與一踏。師曰。雪峰一踏。別傳教外。雪竇一踏。千古無對。長生答對。失錢遭罪。若人點撿得出。老僧只呵呵大笑。且道笑與踏是同是別。良久。曰。參。 僧問。祖師心印。請師直指。曰。你聞熱么。云。聞。曰。且不聞寒。云。和尚還聞熱否。曰。不聞。云。為甚麼卻不聞。師搖扇曰。為我有這個。 問。如何是奪人不奪境。曰。活捉魔王鼻孔穿。云。如何是奪境不奪人。曰。中心樹子屬吾曹。云。如何是人境兩俱奪。曰。一釣三山連六鰲。云。如何是人境俱不奪。曰。白日騎牛穿市過。 問。蓮華未出水時如何。曰。好。云。出水后如何。曰。好。云。如何是蓮華。曰。好。僧禮拜。師曰。與他三個好。萬事一時休。 問。藏天下於天下即不問。乃舉拳云。只如這個作么生藏。曰。有甚麼難。云。且作么生藏。曰。衫袖裡。云。未審如何是紀綱佛法底人。曰。不可是鬼。云。忽遇殺佛殺祖底來。又作么生支遣。曰。老僧有眼不曾見。 問。學人乍入叢林。乞師指示。曰。吃粥吃飯。莫教放在腦後。云。終日吃時未嘗吃。曰。負心衲子。不識好惡。 問。劫火洞然。大千俱壞。未審這個壞也無。曰。阿誰教
【現代漢語翻譯】 現代漢語譯本：歸（Gui，人名）。舉似長生（Changsheng，人名）。生曰：『和尚替這僧入涅槃堂始得。』峰（Feng，雪峰義存，禪宗大師）休去。雪竇（Xuedou，雪竇重顯，禪宗大師）云：『長生大似東家人死，西家助哀。也好與一踏。』師曰：『雪峰一踏，別傳教外。雪竇一踏，千古無對。長生答對，失錢遭罪。若人點撿得出，老僧只呵呵大笑。』且道笑與踏是同是別？良久，曰：『參。』 僧問：『祖師心印（Zushi Xin Yin，禪宗用語，指禪宗的傳承），請師直指。』曰：『你聞熱么？』云：『聞。』曰：『且不聞寒。』云：『和尚還聞熱否？』曰：『不聞。』云：『為甚麼卻不聞？』師搖扇曰：『為我有這個。』 問：『如何是奪人不奪境？』曰：『活捉魔王鼻孔穿。』云：『如何是奪境不奪人？』曰：『中心樹子屬吾曹。』云：『如何是人境兩俱奪？』曰：『一釣三山連六鰲。』云：『如何是人境俱不奪？』曰：『白日騎牛穿市過。』 問：『蓮華未出水時如何？』曰：『好。』云：『出水后如何？』曰：『好。』云：『如何是蓮華？』曰：『好。』僧禮拜。師曰：『與他三個好，萬事一時休。』 問：『藏天下於天下即不問，乃舉拳云：只如這個作么生藏？』曰：『有甚麼難。』云：『且作么生藏？』曰：『衫袖裡。』云：『未審如何是紀綱佛法底人？』曰：『不可是鬼。』云：『忽遇殺佛殺祖底來，又作么生支遣？』曰：『老僧有眼不曾見。』 問：『學人乍入叢林（Conglin，指禪宗寺院），乞師指示。』曰：『吃粥吃飯，莫教放在腦後。』云：『終日吃時未嘗吃。』曰：『負心衲子，不識好惡。』 問：『劫火洞然，大千俱壞。未審這個壞也無？』曰：『阿誰教』
【English Translation】 English version: Gui (name of a person). He presented it to Changsheng (name of a person). Changsheng said, 'Only when the monk enters Nirvana Hall on behalf of this monk will it be possible.' Feng (Xuefeng Yicun, a Zen master) left. Xuedou (Xuedou Chongxian, a Zen master) said, 'ChangSheng is much like the death of a neighbor in the east, with the family in the west helping with the mourning. It would be good to give it a kick.' The master said, 'Xuefeng's kick is a separate transmission outside the teachings. Xuedou's kick is unparalleled throughout the ages. Changsheng's response is like losing money and suffering the consequences. If someone can discern it, this old monk will just laugh heartily.' Tell me, are the laughter and the kick the same or different? After a long silence, he said, 'Participate.' A monk asked, 'The mind seal of the Patriarch (Zushi Xin Yin, a Zen term referring to the transmission of Zen Buddhism), please point it out directly.' The master said, 'Do you feel the heat?' The monk said, 'I feel it.' The master said, 'Then you don't feel the cold.' The monk said, 'Does the master feel the heat?' The master said, 'I don't feel it.' The monk said, 'Why don't you feel it?' The master waved his fan and said, 'Because I have this.' Asked, 'What is taking the person but not the environment?' The master said, 'Capture the demon king alive and pierce his nostrils.' The monk said, 'What is taking the environment but not the person?' The master said, 'The central tree belongs to our group.' The monk said, 'What is taking both the person and the environment?' The master said, 'One hook catches three mountains and connects six Ao turtles.' The monk said, 'What is not taking either the person or the environment?' The master said, 'Riding an ox through the market in broad daylight.' Asked, 'What is the lotus like before it emerges from the water?' The master said, 'Good.' The monk said, 'What is it like after it emerges from the water?' The master said, 'Good.' The monk said, 'What is the lotus?' The master said, 'Good.' The monk bowed. The master said, 'Giving him three 'goods,' all matters cease at once.' Asked, 'Concealing the world within the world is not a question, but raising his fist, he said: Just like this, how do you conceal it?' The master said, 'What's so difficult?' The monk said, 'How do you conceal it?' The master said, 'In the sleeve.' The monk said, 'I don't know what kind of person upholds the principles of Buddhism?' The master said, 'It can't be a ghost.' The monk said, 'If someone comes to kill the Buddha and the Patriarch, how do you deal with them?' The master said, 'This old monk has eyes but has never seen it.' Asked, 'A student has just entered the monastery (Conglin, referring to a Zen monastery), please give me instructions.' The master said, 'Eat congee and rice, don't leave it behind.' The monk said, 'Eating all day, but never eating.' The master said, 'Ungrateful monk, not knowing good from bad.' Asked, 'When the fire of the kalpa blazes and the great chiliocosm is destroyed, I don't know if this one is destroyed or not?' The master said, 'Who taught'
你恁么問。僧進前鞠躬云。不審。師曰。是壞不壞。僧無語。 問。如何是山裡禪。曰。庭前嫩竹先生筍。澗下枯松長老枝。云。如何是市裡禪。曰。六街鐘鼓韻鼕鼕。即處鋪金世界中。云。如何是村裡禪。曰。賊盜消亡蠶麥熟。謳歌鼓腹樂昇平。 問。如何是諸佛出身處。曰。問得甚當。云。便恁么去時如何。曰。答得更奇。 問。因山見水。見水忘山。山水俱忘。理歸何所。曰。山僧坐卻舌頭。天地黯黑。有一老宿垂語云。十字街頭起一間茅廁。只是不許人屙。僧舉以扣師。師曰。是你先屙了。更教甚麼人屙。宿聞。焚香遙望大隨再拜謝之。紹興乙卯秋七月。大雨雪。山中有異象。師曰。吾期至矣。十七日。別郡守。以次越三日。示少恙于天彭。二十四夜。謂侍僧曰。天曉無月時如何。僧無對。師曰。倒教我與汝下火始得。翌日。還堋口廨院。留遺誡。蛻然示寂。壽七十有一。臘四十有七。門弟子奉全身歸。煙霧四合。猿鳥悲鳴。八月一日茶毗。異香偏野。舌本如故。設利獲五色者不可計。瘞于定光塔之西。
蘄州五祖表自禪師
懷安人。初依祖。令看德山小參不答話因緣。未有省。時圓悟為座元。師往請益。悟云。兄有疑處。試語我。師遂舉五祖所示德山小參不答話。悟掩其口云。但恁么看。師出
【現代漢語翻譯】 現代漢語譯本： 你這樣問。僧人上前鞠躬說：『請和尚開示。』 禪師說：『這是會壞還是不會壞？』 僧人無言以對。
問：『什麼是山裡的禪？』 禪師說：『庭前的嫩竹先生出竹筍，山澗下的老松長出老枝。』 （註：嫩竹先生筍，老松長老枝，形容自然生長的禪意） 問：『什麼是市井裡的禪？』 禪師說：『六街的鐘鼓聲韻律咚咚，當下就是鋪滿黃金的世界。』 （註：市井喧囂即是禪，強調在世俗中修行） 問：『什麼是鄉村裡的禪？』 禪師說：『盜賊消亡，蠶麥豐收，人們唱歌拍著肚子，快樂安寧。』 （註：鄉村禪強調太平盛世，百姓安居樂業）
問：『什麼是諸佛出身的地方？』 禪師說：『你問得很好。』 問：『如果就這樣領悟下去，會怎麼樣？』 禪師說：『你回答得更妙。』
問：『因為山而見到水，見到水而忘記山，山和水都忘記了，道理歸向何處？』 禪師說：『老衲我閉口不言，天地一片黑暗。』 （註：山水俱忘，是超越現象，直指本源） 有一位老修行說：『在十字街頭建一間茅廁，只是不許人拉屎。』 僧人舉這個例子來請教禪師。 禪師說：『是你先拉了，還叫什麼人來拉？』 （註：老修行用茅廁比喻空性，禪師指出僧人執著于空性） 老修行聽了，焚香遙望大隨禪師，再拜感謝。
紹興乙卯年秋七月，下大雨雪，山中有奇異的景象。 禪師說：『我的時候到了。』 十七日，與郡守告別，過了三天，在天彭示現小病。 二十四日夜裡，對侍奉的僧人說：『天亮沒有月亮的時候，會怎麼樣？』 僧人無言以對。 禪師說：『倒要我來為你點火才行。』 （註：點火，指點迷津，幫助開悟） 第二天，回到堋口官府的住所，留下遺囑，安詳地圓寂了，享年七十一歲，僧臘四十七年。 門下弟子護送全身歸葬，煙霧四合，猿猴鳥雀悲鳴。 八月一日火化，異香瀰漫原野，舌頭完好無損，火化后得到五色舍利，數量不可計數，埋葬在定光塔的西邊。
蘄州五祖表自禪師
是懷安人。最初依止五祖法演禪師（Wuzu Fayan）。五祖法演禪師（Wuzu Fayan）令他參看德山宣鑒禪師（Deshan Xuanjian）小參不答話的因緣，但沒有領悟。當時圓悟克勤禪師（Yuanwu Keqin）是座元，表自禪師（Biaozi）前往請教。圓悟克勤禪師（Yuanwu Keqin）說：『師兄有疑問的地方，可以試著告訴我。』表自禪師（Biaozi）於是舉出五祖法演禪師（Wuzu Fayan）所示的德山宣鑒禪師（Deshan Xuanjian）小參不答話的公案。圓悟克勤禪師（Yuanwu Keqin）摀住他的嘴說：『只要這樣看。』表自禪師（Biaozi）離開了。
English version: You ask like that. The monk stepped forward, bowed and said, 'Please enlighten me, Master.' The Master said, 'Is this destructible or indestructible?' The monk was speechless.
Asked, 'What is Zen in the mountains?' The Master said, 'In front of the courtyard, tender bamboo first grows shoots; below the ravine, old pines grow old branches.' (Note: Tender bamboo growing shoots and old pines growing old branches describe the Zen meaning of natural growth.) Asked, 'What is Zen in the marketplace?' The Master said, 'The sounds of bells and drums in the six streets rhythmically boom; this very place is a world covered in gold.' (Note: The noise of the marketplace is Zen, emphasizing cultivation in the mundane world.) Asked, 'What is Zen in the village?' The Master said, 'Thieves and robbers disappear, silkworms and wheat ripen; people sing, pat their bellies, and enjoy peace and prosperity.' (Note: Village Zen emphasizes a peaceful and prosperous world where people live and work in peace and contentment.)
Asked, 'What is the birthplace of all Buddhas?' The Master said, 'You ask very well.' Asked, 'If one continues to understand in this way, what will happen?' The Master said, 'You answer even more wonderfully.'
Asked, 'Because of the mountain, one sees the water; seeing the water, one forgets the mountain; both mountain and water are forgotten, where does the principle return to?' The Master said, 'This old monk shuts his mouth, and heaven and earth are in darkness.' (Note: Forgetting both mountain and water is transcending phenomena and directly pointing to the source.) An old practitioner said, 'Build a latrine at the crossroads, but don't allow anyone to defecate in it.' The monk used this example to ask the Master for instruction. The Master said, 'You defecated first, who else are you asking to defecate?' (Note: The old practitioner uses the latrine as a metaphor for emptiness, and the Master points out that the monk is attached to emptiness.) Upon hearing this, the old practitioner burned incense, looked towards Dàsuí (大隨) Zen Master from afar, and bowed in gratitude.
In the autumn of the year Yǐmǎo (乙卯) of the Shàoxīng (紹興) era, in the seventh month, there was heavy rain and snow, and strange phenomena occurred in the mountains. The Master said, 'My time has come.' On the seventeenth day, he bid farewell to the prefect, and three days later, he showed a minor illness in Tiānpéng (天彭). On the night of the twenty-fourth, he said to the attending monk, 'When it dawns and there is no moon, what will happen?' The monk was speechless. The Master said, 'I have to light the fire for you.' (Note: Lighting the fire means pointing out the way and helping to enlighten.) The next day, he returned to the Pengkou (堋口) government residence, left a will, and passed away peacefully, at the age of seventy-one, with forty-seven years as a monk. His disciples escorted his whole body back for burial, surrounded by mist and the cries of monkeys and birds. On the first day of the eighth month, he was cremated, and a strange fragrance filled the wilderness. His tongue remained intact, and countless five-colored relics were obtained after cremation, and he was buried west of the Dingguang (定光) Pagoda.
Chánshī Biǎozì (表自禪師) of Wǔzǔ (五祖) in Qizhou (蘄州)
Was a native of Huái'ān (懷安). He initially relied on Zen Master Wǔzǔ Fǎyǎn (五祖法演). Zen Master Wǔzǔ Fǎyǎn (五祖法演) instructed him to contemplate the cause and condition of Zen Master Déshān Xuānjiàn's (德山宣鑒) not answering during the small assembly, but he did not understand. At that time, Zen Master Yuánwǔ Kèqín (圓悟克勤) was the head monk, and Chánshī Biǎozì (表自禪師) went to ask for instruction. Zen Master Yuánwǔ Kèqín (圓悟克勤) said, 'If you have any doubts, you can try to tell me.' Chánshī Biǎozì (表自禪師) then cited the public case of Zen Master Déshān Xuānjiàn's (德山宣鑒) not answering during the small assembly as instructed by Zen Master Wǔzǔ Fǎyǎn (五祖法演). Zen Master Yuánwǔ Kèqín (圓悟克勤) covered his mouth and said, 'Just look at it like this.' Chánshī Biǎozì (表自禪師) left.
【English Translation】 You ask like that. The monk stepped forward, bowed and said, 'Please enlighten me, Master.' The Master said, 'Is this destructible or indestructible?' The monk was speechless.
Asked, 'What is Zen in the mountains?' The Master said, 'In front of the courtyard, tender bamboo first grows shoots; below the ravine, old pines grow old branches.' (Note: Tender bamboo growing shoots and old pines growing old branches describe the Zen meaning of natural growth.) Asked, 'What is Zen in the marketplace?' The Master said, 'The sounds of bells and drums in the six streets rhythmically boom; this very place is a world covered in gold.' (Note: The noise of the marketplace is Zen, emphasizing cultivation in the mundane world.) Asked, 'What is Zen in the village?' The Master said, 'Thieves and robbers disappear, silkworms and wheat ripen; people sing, pat their bellies, and enjoy peace and prosperity.' (Note: Village Zen emphasizes a peaceful and prosperous world where people live and work in peace and contentment.)
Asked, 'What is the birthplace of all Buddhas?' The Master said, 'You ask very well.' Asked, 'If one continues to understand in this way, what will happen?' The Master said, 'You answer even more wonderfully.'
Asked, 'Because of the mountain, one sees the water; seeing the water, one forgets the mountain; both mountain and water are forgotten, where does the principle return to?' The Master said, 'This old monk shuts his mouth, and heaven and earth are in darkness.' (Note: Forgetting both mountain and water is transcending phenomena and directly pointing to the source.) An old practitioner said, 'Build a latrine at the crossroads, but don't allow anyone to defecate in it.' The monk used this example to ask the Master for instruction. The Master said, 'You defecated first, who else are you asking to defecate?' (Note: The old practitioner uses the latrine as a metaphor for emptiness, and the Master points out that the monk is attached to emptiness.) Upon hearing this, the old practitioner burned incense, looked towards Dàsuí (大隨) Zen Master from afar, and bowed in gratitude.
In the autumn of the year Yǐmǎo (乙卯) of the Shàoxīng (紹興) era, in the seventh month, there was heavy rain and snow, and strange phenomena occurred in the mountains. The Master said, 'My time has come.' On the seventeenth day, he bid farewell to the prefect, and three days later, he showed a minor illness in Tiānpéng (天彭). On the night of the twenty-fourth, he said to the attending monk, 'When it dawns and there is no moon, what will happen?' The monk was speechless. The Master said, 'I have to light the fire for you.' (Note: Lighting the fire means pointing out the way and helping to enlighten.) The next day, he returned to the Pengkou (堋口) government residence, left a will, and passed away peacefully, at the age of seventy-one, with forty-seven years as a monk. His disciples escorted his whole body back for burial, surrounded by mist and the cries of monkeys and birds. On the first day of the eighth month, he was cremated, and a strange fragrance filled the wilderness. His tongue remained intact, and countless five-colored relics were obtained after cremation, and he was buried west of the Dingguang (定光) Pagoda.
Chánshī Biǎozì (表自禪師) of Wǔzǔ (五祖) in Qizhou (蘄州)
Was a native of Huái'ān (懷安). He initially relied on Zen Master Wǔzǔ Fǎyǎn (五祖法演). Zen Master Wǔzǔ Fǎyǎn (五祖法演) instructed him to contemplate the cause and condition of Zen Master Déshān Xuānjiàn's (德山宣鑒) not answering during the small assembly, but he did not understand. At that time, Zen Master Yuánwǔ Kèqín (圓悟克勤) was the head monk, and Chánshī Biǎozì (表自禪師) went to ask for instruction. Zen Master Yuánwǔ Kèqín (圓悟克勤) said, 'If you have any doubts, you can try to tell me.' Chánshī Biǎozì (表自禪師) then cited the public case of Zen Master Déshān Xuānjiàn's (德山宣鑒) not answering during the small assembly as instructed by Zen Master Wǔzǔ Fǎyǎn (五祖法演). Zen Master Yuánwǔ Kèqín (圓悟克勤) covered his mouth and said, 'Just look at it like this.' Chánshī Biǎozì (表自禪師) left.
。揚聲曰。屈。屈。豈有公案只教人看一句底道理。有僧謂師曰。兄不可如此說。首座須有方便。因靜坐體究。及旬。頻釋所疑。詣悟禮謝。悟云。兄始知不欺汝。又詣方丈。祖迎笑。自爾日深玄奧(有本小異)。祖將示寂。遺言郡守。守命嗣其席。衲子四至不可遏。師榜侍者門曰。東山有三句。若人道得。即掛搭。衲子皆披靡。一日。有僧攜坐具徑造丈室。謂師云。某甲道不得。只是要掛搭。師大喜。呼維那于明窗下安排。 上堂曰。世尊拈華。迦葉微笑。時人只知拈華微笑。要且不識世尊。 僧問。如何是祖師西來意。曰。荊棘林中舞柘枝。云。如何是佛。曰。新生孩子擲金盆。
蘄州龍華道初禪師
梓之馬氏子。為祖侍者有年。住龍華日。 上堂曰。雞見便鬥。犬見便咬。殿上蚩刎終日相對。為甚麼卻不嗔。便下座。師機辯峻捷。門人罔知造詣。一日。謂眾曰。昨日離城市。白雲空往還。松風清耳目。端的勝人間。召眾曰。此是先師末後句。有頃。脫然而逝。
漢州無為宗泰禪師
涪城人。自出關。遍游叢社。后至五祖。告香日。祖舉趙州洗缽盂話俾參。祖入室。舉此話問師。你道趙州向伊道甚麼。這僧便悟去。師曰。洗缽盂去聻。云。你只知路上事。不知路上滋味。既曰知路上事。
【現代漢語翻譯】 現代漢語譯本： 高聲說：『屈！屈！』難道公案只是教人看一句話的道理嗎？有僧人對禪師說：『師兄不可如此說，首座必定有方便法門。』因此身體力行地參究，過了十天，多次解釋所疑惑的地方，前往悟禪師處禮拜感謝。悟禪師說：『師兄現在知道我不欺騙你了吧。』又前往方丈室，五祖法演禪師笑著迎接。從此以後，禪師的學問日益深奧（有的版本略有不同）。五祖法演禪師將要圓寂時，遺言給郡守，郡守命令他繼承五祖的席位。四面八方的僧人前來參學，無法阻止。禪師在侍者門上貼榜說：『東山（指五祖法演禪師）有三句話，如果有人能說得出來，就可以掛單。』僧人們都感到無所適從。有一天，有僧人帶著坐具直接來到方丈室，對禪師說：『我道不出這三句話，只是想要掛單。』禪師非常高興，叫維那在明亮的窗下安排他。禪師上堂說法時說：『世尊拈花，迦葉微笑，世人只知道拈花微笑，卻不認識世尊。』有僧人問：『如何是祖師西來意？』禪師說：『荊棘林中舞柘枝。』（柘枝：一種舞蹈）僧人問：『如何是佛？』禪師說：『新生孩子擲金盆。』
蘄州龍華道初禪師
是梓州馬氏的兒子，做五祖法演禪師的侍者多年。住在龍華寺時，上堂說法時說：『雞見到就打鬥，狗見到就咬，殿上的蚩吻（一種屋脊上的裝飾）終日相對，為什麼卻不嗔怒？』說完就下座。道初禪師機智善辯，門人不知道他的造詣有多深。有一天，他對眾人說：『昨日離開城市，白雲在空中往還，松風清爽耳目，確實勝過人間。』召集眾人說：『這是先師（指五祖法演禪師）的最後一句。』不久，就安詳地去世了。
漢州無為宗泰禪師
是涪城人。自從離開關中后，遍游各個寺院。後來到了五祖寺，在告香日，五祖法演禪師舉趙州洗缽盂的話讓他參悟。五祖法演禪師進入方丈室，舉這個話問宗泰禪師：『你說趙州禪師向他說了什麼？』這個僧人就開悟了。宗泰禪師說：『洗缽盂去。』五祖法演禪師說：『你只知道路上的事，不知道路上的滋味。』既然說知道路上的事。
【English Translation】 English version: He raised his voice and said, 'Qu! Qu!' How can a koan (公案: a paradoxical anecdote or riddle, often used in Zen Buddhism to provoke enlightenment) only teach people to look at a single phrase? A monk said to the master, 'Brother, you can't say it like that. The head monk must have expedient means.' Therefore, he diligently investigated and researched, and after ten days, he repeatedly explained his doubts and went to Zen Master Wu to pay his respects and express his gratitude. Zen Master Wu said, 'Brother, now you know I wasn't deceiving you.' He also went to the abbot's room, and Zen Master Wuzu Fayan (五祖法演禪師) greeted him with a smile. From then on, the master's knowledge became increasingly profound (some versions are slightly different). When Zen Master Wuzu Fayan was about to pass away, he left a message to the prefect, and the prefect ordered him to succeed Wuzu's position. Monks from all directions came to study, and it was impossible to stop them. The master posted a notice on the attendant's door saying, 'Dongshan (東山: referring to Zen Master Wuzu Fayan) has three sentences. If anyone can say them, they can stay.' The monks were all at a loss. One day, a monk came directly to the abbot's room with his sitting cloth and said to the master, 'I can't say these three sentences, I just want to stay.' The master was very happy and told the director to arrange him under the bright window. The master said in the Dharma hall, 'The World Honored One (世尊) held up a flower, and Kashyapa (迦葉) smiled. People only know about holding up the flower and smiling, but they don't recognize the World Honored One.' A monk asked, 'What is the meaning of the Patriarch's (祖師) coming from the West?' The master said, 'Dancing the Zhe Zhi (柘枝: a type of dance) in the thorny forest.' The monk asked, 'What is Buddha?' The master said, 'A newborn child throws a golden basin.'
Zen Master Daochu (道初禪師) of Longhua (龍華) in Qizhou (蘄州)
He was the son of the Ma family of Zizhou (梓州), and served as Zen Master Wuzu Fayan's attendant for many years. When he lived in Longhua Temple, he said in the Dharma hall, 'Chickens fight when they see each other, dogs bite when they see each other, the Chiwen (蚩吻: a type of roof decoration) on the palace hall face each other all day long, why aren't they angry?' After speaking, he stepped down from the seat. Zen Master Daochu was witty and eloquent, and his disciples didn't know how deep his attainments were. One day, he said to the crowd, 'Yesterday I left the city, white clouds went back and forth in the sky, the pine breeze cleared my ears and eyes, it is indeed better than the human world.' He summoned the crowd and said, 'This is the last sentence of the former master (指五祖法演禪師).' Soon after, he passed away peacefully.
Zen Master Zongtai (宗泰禪師) of Wuwu (無為) in Hanzhou (漢州)
He was from Fucheng (涪城). Since leaving Guanzhong (關中), he traveled to various temples. Later, he arrived at Wuzu Temple. On the day of announcing incense, Zen Master Wuzu Fayan raised the story of Zhao Zhou (趙州) washing the bowl and asked him to contemplate it. Zen Master Wuzu Fayan entered the abbot's room and asked Zen Master Zongtai about this story: 'What do you say Zen Master Zhao Zhou said to him?' This monk became enlightened. Zen Master Zongtai said, 'Go wash the bowl.' Zen Master Wuzu Fayan said, 'You only know the things on the road, but you don't know the taste of the road.' Since you say you know the things on the road.
路上有甚滋味。云。你不知耶。又問。你曾游淅否。曰。未也。云。你未悟在。師自此凡五年不能對。祖一日昇堂。顧眾曰。八十翁翁輥繡毬。便下座。師欣然出衆云。和尚試輥一輥看。祖以手作打仗鼓勢。操蜀音唱綿州巴歌曰。豆子山。打瓦鼓。楊平山。撒白雨。白雨下。取龍女。織絹得。二丈五。一半屬羅江。一半屬玄武。師聞大悟。掩祖口曰。只消唱到這裡。祖大笑而歸。祖入寂。師還蜀。四眾請開法無為。遷正法。 上堂曰。此一大事因緣。自從世尊拈華。迦葉微笑。世尊云。吾有正法眼藏分付摩訶大迦葉。以後燈燈相續。祖祖相傳。迄至於今。綿綿不墜。直得遍地生華。故號涅槃妙心。亦曰本心。亦曰本性。亦曰本來面目。亦曰第一義諦。亦曰爍迦羅眼。亦曰摩訶大般若。在男曰男。在女曰女。汝等諸人但自悟去。這般儘是閑言語。遂拈起拂子曰。會了喚作禪。未悟果然難。難。難。目前隔個須彌山。悟了易。易。易。信口道來無不是。 僧問。如何是佛。曰。阿誰教你恁么問。僧擬議。師曰。了。
元禮首座
七閩人也。依祖于白雲。凡入室。必謂曰。衲僧明取緇素好。疑之不已。一日。祖升堂。舉首山新婦騎驢阿家牽語。乃曰。諸人要會么。莫問新婦阿家。免煩路上波吒。遇飯即飯。遇茶
【現代漢語翻譯】 現代漢語譯本： 問：路上有什麼滋味？ 云巖曇晟（Yunyan Tansheng）說：『你不知道嗎？』 又問：『你曾經遊歷過浙江嗎？』 我說：『沒有。』 云巖曇晟（Yunyan Tansheng）說：『你還沒有領悟。』 我從此以後凡五年不能回答。 道吾宗智（Daowu Zongzhi）一日昇座，環顧眾人說：『八十歲的老翁玩弄繡球。』便下座。 我欣然從人群中走出說：『和尚試著玩弄一個看看。』 道吾宗智（Daowu Zongzhi）用手做出打仗擊鼓的姿勢，用四川方言唱綿州巴歌說：『豆子山，打瓦鼓。楊平山，撒白雨。白雨下，取龍女。織絹得，二丈五。一半屬羅江，一半屬玄武。』 我聽后大悟，摀住道吾宗智（Daowu Zongzhi）的嘴說：『只需唱到這裡。』 道吾宗智（Daowu Zongzhi）大笑著回去。 道吾宗智（Daowu Zongzhi）圓寂后，我回到四川，四眾弟子請我開壇說法，弘揚正法。 上堂說法時說：『這一大事因緣，自從世尊拈花，迦葉（Kasyapa）微笑。世尊說：『我有正法眼藏交付給摩訶迦葉（Mahakasyapa）。』以後燈燈相續，祖祖相傳，直到如今，綿延不絕，以至於遍地生花，所以號稱涅槃妙心，也叫本心，也叫本性，也叫本來面目，也叫第一義諦，也叫爍迦羅眼（Sakara eye），也叫摩訶大般若（Mahaprajna）。在男人身上就叫男人，在女人身上就叫女人。你們這些人只要自己去領悟。這些都是閑話。』 於是拿起拂塵說：『領會了就叫做禪，沒有領悟果然很難。難，難，目前隔著一座須彌山（Sumeru）。領悟了就容易，容易，容易，隨口說來沒有不是。』 有僧人問：『什麼是佛？』 我說：『是誰教你這樣問的？』 僧人猶豫不決，我說：『明白了。』
元禮首座（Yuanli Shouxu）
是福建人。跟隨道吾宗智（Daowu Zongzhi）在白雲山。每次進入方丈室，道吾宗智（Daowu Zongzhi）必定說：『衲僧要明白黑白分明才好。』總是懷疑他。 一日，道吾宗智（Daowu Zongzhi）升座，舉首山省念（Shoushan Xingnian）的『新婦騎驢，阿家牽』的話頭，於是說：『你們想要領會嗎？不要問新婦阿家，免得路上奔波。遇到吃飯就吃飯，遇到喝茶就喝茶。』
【English Translation】 English version: Asked: 'What is the taste on the road?' Yunyan Tansheng said: 'Don't you know?' Asked again: 'Have you ever traveled to Zhejiang?' I said: 'No.' Yunyan Tansheng said: 'You have not yet realized.' From then on, I could not answer for five years. Daowu Zongzhi ascended the platform one day, looked around at the crowd and said: 'An eighty-year-old man plays with an embroidered ball.' Then he stepped down from the platform. I gladly stepped out from the crowd and said: 'Venerable monk, try playing one for us to see.' Daowu Zongzhi made a gesture of beating a drum in battle with his hands, and sang a Mianzhou Ba song in the Sichuan dialect, saying: 'Douzi Mountain, beat the tile drum. Yangping Mountain, scatter white rain. When the white rain falls, take the Dragon Girl. Weave silk to get two zhang and five chi. Half belongs to Luojiang, half belongs to Xuanwu.' After hearing this, I had a great enlightenment, covered Daowu Zongzhi's mouth and said: 'Just sing to here.' Daowu Zongzhi laughed and went back. After Daowu Zongzhi passed away, I returned to Sichuan, and the fourfold assembly invited me to open a Dharma assembly and propagate the Dharma. When ascending the platform to preach, I said: 'This great matter of cause and condition, since the World Honored One held up a flower, Kasyapa (Kasyapa) smiled. The World Honored One said: 'I have the treasury of the Right Dharma Eye, which I entrust to Mahakasyapa (Mahakasyapa).' Since then, lamps have been passed on from lamp to lamp, and ancestors have transmitted it from ancestor to ancestor, until now, continuously without ceasing, so that flowers bloom all over the ground, hence it is called the Wondrous Mind of Nirvana, also called the Original Mind, also called the Original Nature, also called the Original Face, also called the First Principle, also called the Sakara eye (Sakara eye), also called Mahaprajna (Mahaprajna). In a man it is called a man, in a woman it is called a woman. All of you should just go and realize it yourselves. All of these are idle words.' Then he picked up the whisk and said: 'Understanding it is called Chan, not understanding it is indeed difficult. Difficult, difficult, a Mount Sumeru (Sumeru) separates us from what is right before our eyes. Understanding it is easy, easy, easy, whatever comes out of your mouth is not wrong.' A monk asked: 'What is Buddha?' I said: 'Who taught you to ask like that?' The monk hesitated, and I said: 'Understood.'
Chief Seat Yuanli (Yuanli Shouxu)
Was a person from Fujian. He followed Daowu Zongzhi (Daowu Zongzhi) at White Cloud Mountain. Every time he entered the abbot's room, Daowu Zongzhi (Daowu Zongzhi) would say: 'A monastic should clearly distinguish between black and white.' He was always suspicious of him. One day, Daowu Zongzhi (Daowu Zongzhi) ascended the platform and cited Shoushan Xingnian's (Shoushan Xingnian) saying 'The new bride rides the donkey, the mother-in-law leads it,' and then said: 'Do you want to understand? Don't ask about the new bride or the mother-in-law, so as to avoid rushing about on the road. When it's time to eat, eat; when it's time to drink tea, drink tea.'
即茶。同門出入。宿世冤家。禮豁如。且曰。今日緇素分明矣。二年。祖遷席祖山。命分座。不就。祖歸寂。即他往。崇寧間。再到五祖。僧逆問。五祖遷化向甚麼處去。曰。有眼無耳朵。六月火邊坐。云。意旨如何。曰。家貧猶自可。路貧愁殺人。或問。金剛經云。一切善法。如何是善法。曰。上是天。下是地。中間坐底坐。立底立。喚甚麼作善法。僧無對。禮便打。后終於四明之瑞巖。
普融知藏
閩之古田人。遊方至五祖。隨眾入室。祖舉倩女離魂話問之。有契。呈偈曰。二女合為一媳婦。機輪截斷難回互。從來往返絕蹤由。行人莫問來時路。凡有鄉僧來謁。則發閩音誦俚語曰。書頭教娘勤作息。書尾教娘莫瞌眠。且道中間說個甚麼。僧擬對。即推出。
法閦上座
久依五祖。未有所入。一日造室。祖問。不與萬法為侶者是甚麼人。云。法閦即不然。祖以手指曰。住。住。法閦即不然作么生。于言下啟悟。后至東林宣密度禪師席下。見其得平實之旨。一日。拈華繞度禪床一匝。背手插香爐中。曰。和尚且道意作么生。度屢下語。皆不契。逾兩月。遂問閦。令試說之。閦曰。某隻將華插香爐中。和尚自疑。有甚麼事來。
瑯瑘永起禪師法嗣一人
俞道婆
金陵人也。
【現代漢語翻譯】 現代漢語譯本 即茶。有同門進進出出，前世的冤家也在這裡。禮節上的隔閡一下子就消除了，並且說，『今天僧人和俗人區分得很清楚了。』兩年後，五祖遷往祖山，命他分管座位，他不接受。五祖圓寂后，他就離開了。崇寧年間，再次來到五祖。有個僧人反問道：『五祖圓寂后往哪裡去了？』他回答說：『有眼睛卻沒有耳朵，六月在火邊坐著。』僧人問：『這話是什麼意思？』他回答說：『家裡窮還過得去，路上窮可愁死人。』有人問：『《金剛經》說，一切善法，什麼是善法？』他回答說：『上面是天，下面是地，中間坐的坐，站的站，叫什麼作善法？』僧人無言以對，他便打了他。後來在四明的瑞巖圓寂。
普融知藏（人名）
是閩地古田人。遊方來到五祖處，跟隨大眾進入禪堂。五祖舉『倩女離魂』的故事來問他，他有所領悟，呈上偈語說：『二女合為一媳婦，機輪截斷難回互。從來往返絕蹤由，行人莫問來時路。』凡是有家鄉的僧人來拜訪，他就用閩地方言誦唱俚語說：『書頭教娘勤作息，書尾教娘莫瞌眠。』且說中間說了個什麼？僧人想要回答，就被他推出去了。
法閦（人名）上座
長久依止五祖，但沒有領悟。一天到五祖的房間，五祖問：『不與萬法為侶的是什麼人？』他回答說：『法閦就是這樣。』五祖用手指著他說：『住，住，法閦就是這樣，怎麼做？』法閦在言語下開悟。後來到東林宣密度禪師處，見到他得到平實的宗旨。一天，拿著花繞著度禪師的禪床一圈，然後揹著手把花插到香爐中，說：『和尚且說說這是什麼意思？』度禪師多次回答，都不契合。過了兩個月，於是問法閦，讓他試著說。法閦說：『我只是把花插到香爐中，和尚自己疑惑，有什麼事呢？』
瑯瑘永起禪師（人名）的法嗣一人
俞道婆（人名）
是金陵人。
【English Translation】 English version That is tea. Fellow disciples come and go. Karmic enemies from past lives are also here. Ceremonial barriers disappear instantly, and it is said, 'Today, monks and laypeople are clearly distinguished.' Two years later, the Patriarch moved to Mount Zu, ordering him to manage the seating arrangements, which he declined. After the Patriarch passed away, he left. During the Chongning era, he returned to the Fifth Patriarch's monastery. A monk asked him, 'Where did the Fifth Patriarch go after his passing?' He replied, 'Having eyes but no ears, sitting by the fire in June.' The monk asked, 'What is the meaning of this?' He replied, 'Poverty at home is bearable, but poverty on the road is distressing.' Someone asked, 'The Diamond Sutra says, all good dharmas, what are good dharmas?' He replied, 'Above is heaven, below is earth, those in the middle sit, those standing stand, what do you call good dharmas?' The monk was speechless, and he struck him. Later, he passed away at Ruiyan in Siming.
Pu Rong Zhi Zang (name of a person)
He was a native of Gutian in Fujian. He traveled to the Fifth Patriarch's monastery and joined the assembly in the meditation hall. The Patriarch raised the story of 'Qian Nü Leaving Her Soul' to question him, and he had an insight. He presented a verse saying, 'Two women combine into one daughter-in-law, the mechanism is cut off, difficult to reciprocate. From beginning to end, there is no trace, travelers should not ask the road they came from.' Whenever monks from his hometown came to visit, he would recite local Fujian dialect folk songs, saying, 'The beginning of the book teaches the girl to work diligently, the end of the book teaches the girl not to doze off.' And what is said in the middle? As soon as the monk tried to answer, he would be pushed out.
Dharma Kshama (name of a person), the Senior Seat
He had long relied on the Fifth Patriarch but had not attained any insight. One day, he visited the Patriarch's room. The Patriarch asked, 'Who is it that does not associate with the myriad dharmas?' He replied, 'Dharma Kshama is not like that.' The Patriarch pointed his finger at him and said, 'Stop, stop, Dharma Kshama is like that, how does he act?' Dharma Kshama was enlightened by these words. Later, he went to the place of Chan Master Xuan Mi of Donglin, seeing that he had attained the essence of simplicity. One day, he took a flower and circled Chan Master Du's meditation bed once, then put the flower into the incense burner behind his back, saying, 'Venerable, what do you say is the meaning of this?' Chan Master Du gave many answers, but none of them matched. After two months, he asked Kshama to try to explain it. Kshama said, 'I just put the flower in the incense burner, the Venerable himself is in doubt, what is the matter?'
A Dharma heir of Chan Master Langye Yongqi (name of a person)
Yu Daopo (name of a person)
Was a native of Jinling.
市油糍為業。常隨眾參問瑯瑘。以臨濟無位真人話示之。一日。聞丐者唱蓮華樂云。不因柳毅傳書信。何緣得到洞庭山。忽大悟。以糍盤投地。夫傍睨云。你顛耶。婆掌曰。非汝境界。往見瑯瑘。瑘望之。知其造詣。問。那個是無位真人。婆應聲曰。有一無位人。六臂三頭努力嗔。一擘華山分兩路。萬年流水不知春。由是聲名藹著。凡有僧至。則曰。兒。兒。僧擬議。即掩門。佛燈珣禪師往勘之。婆見。如前所問。珣云。爺在甚麼處。婆轉身拜露柱。珣即踏倒云。將謂有多少奇特。便出。婆曰。兒。兒。來。惜你則個。珣竟不顧。安首座至。便問。甚處來。云。德山。曰。德山泰乃老婆兒子。云。婆是甚人兒子。曰。被上座一問。直得立地放尿。安休去。嘗頌馬祖不安因緣曰。日面月面。靈光閃電。雖然截斷天下衲僧舌頭。分明只道得一半。
嘉泰普燈錄卷第十一
音釋
閦初六切 丱音慣 燮蘇協切 嵚音欽 耍沙瓦切 嚙五結切 駱音落 骰音投 創音瘡 矍居角切 渥于角切 楔音屑 螣音藤 洵音荀 歙音攝 閬音浪 鰲五勞切 堋方鄧切 瘞依厲切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十二
平江府報恩光孝禪寺(臣)僧 (正受
【現代漢語翻譯】 現代漢語譯本 有位老婦以製作油糍為生。她經常跟隨眾人蔘訪瑯瑘（寺廟名）。瑯瑘用臨濟（人名）的『無位真人』的話來開示她。一天，她聽到乞丐唱蓮花樂，其中有句『不因柳毅（人名）傳書信，何緣得到洞庭山（地名）』，忽然大悟。她將糍盤摔在地上，丈夫在一旁看著說：『你瘋了嗎？』老婦掌摑他說：『這不是你所能理解的境界。』之後她去拜見瑯瑘。瑯瑘觀察她，知道她已有所領悟，便問：『哪個是無位真人？』老婦應聲答道：『有一無位人，六臂三頭努力嗔，一擘華山（山名）分兩路，萬年流水不知春。』從此她的名聲遠揚。凡是有僧人來，她就說：『兒，兒。』僧人若有所思，她就關上門。佛燈珣禪師前去勘驗她。老婦見到珣禪師，像之前一樣發問。珣禪師說：『爺在甚麼處？』老婦轉身朝露柱（建築物）拜去。珣禪師隨即踢倒露柱說：『還以為有多少奇特之處。』便離開了。老婦說：『兒，兒，來，可惜你則個。』珣禪師最終沒有理會。安首座（僧人職稱）來到，便問：『從哪裡來？』回答說：『德山（地名）。』老婦說：『德山泰乃老婆兒子。』僧人問：『婆是甚人兒子？』老婦說：『被上座一問，直得立地**。』安首座便離開了。老婦曾經作頌馬祖（人名）不安因緣說：『日面月面，靈光閃電。雖然截斷天下衲僧舌頭，分明只道得一半。』 《嘉泰普燈錄》卷第十一 音釋 閦（chù）初六切 丱（guàn）音慣 燮（xiè）蘇協切 嵚（qīn）音欽 耍（shǎ）沙瓦切 嚙（niè）五結切 駱（luò）音落 骰（tóu）音投 創（chuāng）音瘡 矍（jué）居角切 渥（wò）于角切 楔（xiē）音屑 螣（téng）音藤 洵（xún）音荀 歙（shè）音攝 閬（làng）音浪 鰲（áo）五勞切 堋（péng）方鄧切 瘞（yì）依厲切 卍新續藏第 79 冊 No. 1559 《嘉泰普燈錄》 《嘉泰普燈錄》卷第十二 平江府報恩光孝禪寺(臣)僧 (正受)
【English Translation】 English version There was an old woman who made a living selling oil cakes. She often followed the crowd to visit Langye (name of a temple). Langye used the words of Linji's (name of a person) 'True Person of No Rank' to enlighten her. One day, she heard a beggar singing the Lotus Flower Song, which contained the line 'If not for Liu Yi (name of a person) delivering the letter, how could one reach Dongting Mountain (name of a place)?' Suddenly, she had a great enlightenment. She threw the cake tray on the ground, and her husband, watching from the side, said, 'Are you crazy?' The old woman slapped him and said, 'This is not a realm you can understand.' Afterwards, she went to see Langye. Langye observed her and knew that she had gained some understanding, so he asked, 'Who is the True Person of No Rank?' The old woman replied, 'There is a person of no rank, with six arms and three heads, fiercely angry, splitting Mount Hua (name of a mountain) into two paths with one hand, the flowing water for ten thousand years knows no spring.' From then on, her reputation spread far and wide. Whenever monks came, she would say, 'Son, son.' If the monks were thoughtful, she would close the door. Chan Master Fodeng Xun went to examine her. When the old woman saw Chan Master Xun, she asked the same question as before. Chan Master Xun said, 'Where is the father?' The old woman turned around and bowed to the pillar (building structure). Chan Master Xun then kicked down the pillar and said, 'I thought there was something special.' Then he left. The old woman said, 'Son, son, come, I pity you.' Chan Master Xun ultimately ignored her. Chief Seat An (monk title) arrived and asked, 'Where do you come from?' The answer was, 'Deshan (name of a place).' The old woman said, 'Deshan Tai is an old woman's son.' The monk asked, 'Who is the old woman the son of?' The old woman said, 'Being asked by the venerable, one can immediately **.' Chief Seat An then left. The old woman once composed a verse on the uneasy karma of Mazu (name of a person), saying, 'Sun face, moon face, spiritual light, lightning. Although cutting off the tongues of all monks in the world, clearly only half is said.' Jiatai Pudeng Lu, Volume 11 Pronunciation and Explanation 閦 (chù) initial sixth cut 丱 (guàn) sounds like guàn 燮 (xiè) Su Xie cut 嵚 (qīn) sounds like qīn 耍 (shǎ) Sha Wa cut 嚙 (niè) five knot cut 駱 (luò) sounds like luò 骰 (tóu) sounds like tóu 創 (chuāng) sounds like chuāng 矍 (jué) Ju Jiao cut 渥 (wò) Yu Jiao cut 楔 (xiē) sounds like xiē 螣 (téng) sounds like téng 洵 (xún) sounds like xún 歙 (shè) sounds like shè 閬 (làng) sounds like làng 鰲 (áo) Wu Lao cut 堋 (péng) Fang Deng cut 瘞 (yì) Yi Li cut Wan New Continued Collection Volume 79 No. 1559 Jiatai Pudeng Lu Jiatai Pudeng Lu, Volume 12 Baoguang Xiaosi Chan Temple, Pingjiang Prefecture, (Your Servant) Monk (Zhengshou)
) 編
南嶽第十四世(臨濟十世翠巖三世)
智海普融道平禪師法嗣
東京凈因佛慈蹣庵繼成禪師
袁之宜春人。族劉氏。冠以博學知名。崇寧中入貢。于宗伯不第。慨然有出塵志。師仰山普禪師得度。去依云蓋老智。得其大略。往扣普融。深明旨要。融力稱之。尋往玉泉分座。名震舊京。宣和六年春。 詔住右街顯忠寺。久而徙凈因。高宗皇帝潛邸時。賜 御書扇面二十一事及 賜錢飯僧。命升座。建炎初。居天臺華頂。紹興間。移閩中秀峰。 上堂。拈拄杖曰。清凈本然。云何忽生山河大地。看看富樓那穿過釋迦老子鼻孔。釋迦老子鉆破虛空肚皮。且道山河大地在甚麼處。擲下拄杖。召大眾曰。虛空翻筋斗。向新羅國里去也。是你諸人切忌認葉止啼。刻舟尋劍。 上堂。太陽門下。日日三秋。從東過西。明月堂前。時時九夏。指鹿為馬。會么。珊瑚枝枝撐著月。 上堂。茫茫儘是覓佛漢。舉世難尋閑道人。棒喝交馳成藥忌。了亡藥忌未天真。上堂。崑崙奴著鐵褲。打一棒行一步。爭似火中釣鱉。日裡藏水。陰影問翻魍魎。虛空縛殺麻繩。 上堂。踞坐曰。擒虎兕剉於菟。坐斷千聖路頭。打破群魔境界。還有如是衲僧么。時有僧問。不求諸聖。不重己靈時如何。曰。一釣便上。云。學人
{ "translations": [ "現代漢語譯本\n編\n\n南嶽第十四世(臨濟十世翠巖三世)\n\n智海普融道平禪師法嗣\n\n東京凈因佛慈蹣庵繼成禪師\n\n袁州宜春人。姓劉。年輕時以博學聞名。崇寧年間參加科舉考試。在宗伯處沒有考中。於是慨嘆，立下出世的志向。拜仰山普禪師為師剃度。之後依止云蓋老智禪師，學得其大概。又前往拜訪普融禪師，深入明白禪宗的旨要。普融禪師極力稱讚他。不久前往玉泉寺講法，名聲震動京城。宣和六年春天，皇帝下詔讓他住持右街顯忠寺。不久后遷往凈因寺。高宗皇帝還是王爺的時候，賜給他御書扇面二十一件，並賜錢供養僧眾。命他升座說法。建炎初年，居住在天臺山華頂。紹興年間，移居到閩中秀峰。\n\n上堂說法。拿起拄杖說：『清凈的本性本來如此，為什麼忽然產生山河大地？看看富樓那（Purna，佛陀十大弟子之一，以善於說法著稱）穿過釋迦老子（Sakyamuni，佛教創始人）的鼻孔，釋迦老子鉆破虛空的肚皮。那麼山河大地在什麼地方呢？』扔下拄杖。召集大眾說：『虛空翻筋斗，向新羅國（Silla，古代朝鮮半島國家）里去了。你們這些人千萬不要認葉止啼（用樹葉來哄小孩停止哭泣，比喻虛假的事物），刻舟尋劍（比喻拘泥守舊，不知變通）。』\n\n上堂說法。『太陽門下，日日都是三秋（比喻時間漫長）。從東邊到西邊。明月堂前，時時都是九夏（比喻時間炎熱）。指鹿為馬（比喻顛倒黑白，混淆是非），會嗎？珊瑚枝枝撐著月。』\n\n上堂說法。『茫茫人海儘是尋找佛的人，舉世難尋清閑的修行人。棒喝交馳成為藥忌（比喻用藥過猛），瞭解了藥忌還不算真正覺悟。』\n\n上堂說法。『崑崙奴穿著鐵褲，打一棒走一步。怎比得上火中釣鱉，烈日下藏水。陰影里詢問翻倒的魍魎（wang liang，古代傳說中的一種鬼怪），虛空中用麻繩捆綁。』\n\n上堂說法。踞坐而說：『擒拿老虎和犀牛，剁碎於菟（老虎的別稱）。截斷千聖的道路，打破群魔的境界。還有這樣的出家僧人嗎？』當時有僧人問：『不追求諸聖，不看重自己的靈性時，怎麼樣？』禪師說：『一釣就上鉤。』僧人說：『學人（學生，弟子）\n", "English version\nEdited by\n\nFourteenth Generation of Nanyue (Tenth Generation of Linji, Third Generation of Cuiyan)\n\nDisciple of Zen Master Zhihai Purong Daoping\n\nZen Master Ji Cheng of Jingyin Foci Pan'an Temple, Tokyo\n\nHe was a native of Yichun, Yuanzhou, with the surname Liu. He was known for his extensive learning from a young age. During the Chongning era, he participated in the imperial examination but was unsuccessful at the Ministry of Rites. He sighed with emotion and resolved to renounce the world. He became a disciple of Zen Master Yangshan Pu and was tonsured. Later, he followed the old Zen Master Yungai Lao Zhi and learned the essentials. He then visited Zen Master Purong, deeply understanding the essence of Zen. Zen Master Purong praised him highly. Soon after, he went to Yuquan Temple to lecture, and his reputation shook the capital. In the spring of the sixth year of Xuanhe, the emperor ordered him to reside at Xianzhong Temple on Right Street. Later, he moved to Jingyin Temple. When Emperor Gaozong was still a prince, he bestowed upon him twenty-one fan paintings with imperial calligraphy and provided money to support the monks. He was ordered to ascend the Dharma seat and preach. At the beginning of the Jianyan era, he resided at Huading on Mount Tiantai. During the Shaoxing era, he moved to Xiufeng in Fujian.\n\nAscending the Dharma seat, he raised his staff and said, 'The pure nature is inherently so, why does the universe of mountains and rivers suddenly arise? Look, Purna (one of the ten great disciples of the Buddha, known for his eloquence) pierces through the nostrils of old Sakyamuni (the founder of Buddhism), and old Sakyamuni drills through the belly of emptiness. So, where are the mountains and rivers?' He threw down his staff and called to the assembly, 'Emptiness somersaults and goes to the country of Silla (an ancient Korean kingdom). All of you must not use leaves to stop crying (a metaphor for false comfort) or carve a boat to find a sword (a metaphor for being rigid and inflexible).'\n\nAscending the Dharma seat, he said, 'Under the sun gate, every day is like three autumns (a metaphor for a long time). From east to west. In front of the bright moon hall, every moment is like nine summers (a metaphor for hot weather). Pointing at a deer and calling it a horse (a metaphor for distorting facts), do you understand? Coral branches support the moon.'\n\nAscending the Dharma seat, he said, 'The vast sea of people are all searching for the Buddha, but it is difficult to find a leisurely practitioner in the world. The exchange of blows and shouts becomes a medicinal taboo (a metaphor for excessive use of medicine), and understanding the medicinal taboo is not yet true enlightenment.'\n\nAscending the Dharma seat, he said, 'A Kunlun slave wears iron pants, taking a step with each strike. How can it compare to fishing for turtles in the fire, hiding water in the sun? Asking the overturned goblins (wang liang, a type of spirit in ancient legends) in the shadows, binding emptiness with hemp rope.'\n\nAscending the Dharma seat, he sat and said, 'Capturing tigers and rhinoceroses, chopping up於菟 (another name for tiger). Cutting off the path of the thousand sages, breaking through the realm of demons. Are there such monks?' At that time, a monk asked, 'What is it like when one does not seek the sages and does not value one's own spirit?' The Zen master said, 'One hook and it's caught.' The monk said, 'Student (student, disciple) " ] }
會也。曰。休將披地竹。擬比拂云松。云。爭奈上無攀仰。下絕己躬。曰。一任撐天拄地。僧禮拜。師拍禪床下座。一日。同法真．慈受．圓悟十法師。洎四禪諸講千僧。赴太尉陳公良弼府伊蒲塞供。
徽宗皇帝私幸觀之。太師魯國公與焉。有善華嚴者。乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。嘗聞禪宗一喝。能轉凡成聖。則與諸經論似相違背。今一喝若能入吾宗五教。是為正說。若不能入。是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師所酬。凈因小長老可以使法師無惑也。師召善。善應諾。師曰。法師所謂愚法小乘教者。乃有義也。大乘始教者。乃無義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不有而有。不空而空(或作空而不有有而不空)義也。如我一喝。非唯能入五教。至於工巧技藝。諸子百家。悉皆能入。師震聲喝一喝。問善曰。聞么。云。聞。曰。汝既聞。此一喝是有。能入小乘教。須臾。又問善曰。聞么。云。不聞。曰。汝既不聞。適來一喝是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無。則元初實有。道有。則而今實無。不有不無。能入終
【現代漢語翻譯】 現代漢語譯本： 會宗杲（慧遠）。問：『休要拿披地的竹子，來比擬拂云的松樹。』宗杲說：『奈何松樹上面沒有可以攀援的地方，下面又斷絕了自身生長的根基。』（慧遠）說：『就任憑它支撐天，拄立地。』僧人禮拜。宗杲拍禪床，下座。 一天，宗杲與法真、慈受、圓悟十位法師，以及四禪諸講的千名僧人，應邀前往太尉陳公良弼府邸接受在家居士的供養。 徽宗皇帝私下前往觀看，太師魯國公也一同前往。有一位精通華嚴宗的人，是賢首宗的義虎（指精通賢首宗義理的人）。他對眾禪師發問道：『我佛設立教法，從小乘到圓頓，掃除空有之執，獨自證悟真常之理，然後以萬德莊嚴自身，才可稱為佛。我曾聽聞禪宗的一喝，能夠轉凡成聖，這與諸經論的說法似乎相互違背。如今這一喝如果能夠融入我宗的五教（華嚴五教），就是正說；如果不能融入，就是邪說。』 眾禪師看著宗杲。宗杲說：『像法師所問的問題，不足以讓三大禪師來回答，凈因小長老可以使法師不再疑惑。』宗杲叫善。善應諾。宗杲說：『法師所說的愚法小乘教，是有義；大乘始教，是無義；大乘終教，是不有不空義；大乘頓教，是即有即空義；一乘圓教，是不有而有，不空而空（或作空而不有，有而不空）義。像我這一喝，不僅能夠融入五教，甚至工巧技藝、諸子百家，都能夠融入。』 宗杲震聲喝了一聲，問善說：『聽見了嗎？』（善）回答：『聽見了。』宗杲說：『你既然聽見了，這一喝就是有，能夠融入小乘教。』過了一會兒，又問善說：『聽見了嗎？』（善）回答：『沒聽見。』宗杲說：『你既然沒聽見，剛才那一喝就是無，能夠融入始教。』於是看著善說：『我最初一喝，你既然說有，喝完聲音消失，你又說無。說無，則元初確實是有；說有，則現在確實是無。不有不無，能夠融入終教。
【English Translation】 English version: Huizong Gao (Huiyuan) asked: 'Do not use the bamboo that covers the ground to compare with the pine that brushes the clouds.' Zonggao said: 'How can the pine have no place to climb above, and cut off the foundation for its own growth below?' (Huiyuan) said: 'Let it support the sky and stand on the ground.' The monk bowed. Zonggao patted the Zen bed and stepped down. One day, Zonggao, along with ten Dharma masters including Fazhen, Cishou, and Yuanwu, and a thousand monks from the Four Dhyanas, were invited to the residence of Grand Commandant Chen Gongliangbi to receive offerings from lay Buddhists (Upasaka). Emperor Huizong secretly went to observe, and Grand Tutor Duke of Lu also went along. There was someone proficient in the Huayan school, who was Yihu (meaning someone proficient in the principles of the Huayan school) of the Xianshou school. He asked the Zen masters: 'Our Buddha established teachings, from Hinayana to Perfect Teaching (Yuandun), sweeping away the attachment to emptiness and existence, and independently realizing the truth of permanence, and then adorning oneself with myriad virtues, only then can one be called a Buddha. I have heard that a shout in Zen can transform the ordinary into the holy, which seems to contradict the teachings of various sutras and treatises. Now, if this shout can integrate into the five teachings (Huayan Five Teachings) of our school, it is the correct teaching; if it cannot integrate, it is the wrong teaching.' The Zen masters looked at Zonggao. Zonggao said: 'The question asked by the Dharma master is not worthy of being answered by the three great Zen masters, but the young elder of Jingyin can make the Dharma master no longer doubt.' Zonggao called Shan. Shan responded. Zonggao said: 'The Dharma master's so-called ignorant Hinayana teaching is with meaning; the initial Mahayana teaching is without meaning; the final Mahayana teaching is neither existent nor non-existent meaning; the sudden Mahayana teaching is both existent and empty meaning; the perfect One Vehicle teaching is existent without existence, and empty without emptiness (or empty without existence, and existent without emptiness) meaning. Like my shout, it can not only integrate into the five teachings, but even craftsmanship, various schools of thought, can all integrate.' Zonggao shouted loudly, and asked Shan: 'Did you hear it?' (Shan) replied: 'I heard it.' Zonggao said: 'Since you heard it, this shout is existent, and can integrate into the Hinayana teaching.' After a while, he asked Shan again: 'Did you hear it?' (Shan) replied: 'I didn't hear it.' Zonggao said: 'Since you didn't hear it, the shout just now is non-existent, and can integrate into the initial teaching.' Then he looked at Shan and said: 'When I first shouted, since you said it was existent, and after the shout the sound disappeared, you said it was non-existent. Saying it is non-existent, then originally it was indeed existent; saying it is existent, then now it is indeed non-existent. Neither existent nor non-existent, can integrate into the final teaching.'
教。我有一喝之時。非有是有。因無故有。無一喝之時。非無是無。因有故無。即有即無。能入頓教。須知我此一喝不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝入百千萬億喝。百千萬億喝入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至語默動靜。一切時．一切處．一切事．一切物。契理契機。周遍無餘。聞者靡不嘆仰。 皇帝顧謂近臣曰。禪宗玄妙。深極如此。凈因才辯。亦罕有也。近臣奏云。此宗師之緒餘耳。癸亥秋。終於秀峰。祥異甚眾。
潭州南巖法輪達宗彥孜禪師
處之龍泉陳氏子也。上堂曰。若是諦當漢。通身無隔礙。舉措絕毫釐。擺手出紅塵。撥開向上竅。當頭劄定。不犯鋒棱。轉握將來。應用恰好。絲毫不漏。涵蓋相應。任是諸佛諸祖覷著。寒毛卓豎。會么。喫茶去。 僧問。如何是不涉煙波底句。曰。皎皎寒松月。飄飄谷口風。云。萬差俱掃蕩。一句截流機。曰。點。僧云。到。師曰。借人面具舞三臺。 問。如何是佛。曰。白額大蟲。云。只如洞山道麻三斤。又作么生。曰。毒蛇鉆露柱。云。學人不曉。曰。踏著始驚人。
衡州開福崇哲禪師
邵州人。族劉氏。于新化廣福寺得度。遍踵叢席。晚見普
【現代漢語翻譯】 現代漢語譯本： 教。（凈因禪師）說：『我有一喝（一聲棒喝）之時，並非說有就是有，而是因為無的緣故才顯現有。沒有一喝之時，並非說無就是無，而是因為有的緣故才顯現無。』即有即無，能夠進入頓教（頓悟之法）。須知我這一喝，不是當作一喝來用，有和無都不能及，情感和理解都一併忘卻。說道有的時候，纖塵不染；說道無的時候，橫遍虛空。即此一喝，能入百千萬億喝；百千萬億喝，能入此一喝。所以能夠進入圓教（圓滿之教）。』善乃起身再拜。禪師又說：『不僅僅是一喝如此，乃至言語、沉默、行動、靜止，一切時、一切處、一切事、一切物，都契合真理，契合根機，周遍而無遺漏。』聽聞者沒有不讚嘆仰慕的。 皇帝顧謂近臣說：『禪宗玄妙，深刻到了如此地步。凈因的才辯，也是罕見的。』近臣奏云：『這只是宗師的緒餘罷了。』癸亥年秋，（凈因禪師）在秀峰圓寂，示現的祥瑞非常多。
潭州南巖法輪達宗彥孜禪師
是處之龍泉陳氏之子。上堂說：『若是真正明白的漢子，通身沒有隔閡阻礙，舉手投足都絕無絲毫差錯，擺脫紅塵。撥開向上的一竅，當頭扎定，不觸犯鋒芒棱角，轉握過來，應用恰到好處，絲毫不漏，涵蓋相應。任憑諸佛諸祖看見，也會寒毛倒豎。』會么？喫茶去。 有僧人問：『如何是不涉煙波的句子？』（彥孜禪師）說：『皎皎寒松月，飄飄谷口風。』僧人說：『萬般差別都掃蕩，一句截斷眾流。』（彥孜禪師）說：『點。』僧人說：『到。』禪師說：『借人面具舞三臺。』 問：『如何是佛？』（彥孜禪師）說：『白額大蟲（老虎）。』僧人說：『既然如此，洞山說的麻三斤，又作何解釋？』（彥孜禪師）說：『毒蛇鉆露柱。』僧人說：『學人不明白。』（彥孜禪師）說：『踏著始驚人。』
衡州開福崇哲禪師
是邵州人，族姓劉氏，在新化廣福寺出家得度，遍參各大叢林道場，晚年拜見普
【English Translation】 English version: The Master (Jingyin) said: 'When I have a shout (a Zen shout), it is not that existence is existence, but existence arises because of non-existence. When there is no shout, it is not that non-existence is non-existence, but non-existence arises because of existence.' Being both existence and non-existence, one can enter the Sudden Teaching (the method of sudden enlightenment). Know that this shout of mine is not used as just one shout; existence and non-existence cannot reach it, and emotions and understanding are all forgotten together. When speaking of existence, not a speck of dust can stand; when speaking of non-existence, it pervades the entire void. This one shout can enter hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts can enter this one shout. Therefore, one can enter the Perfect Teaching (the complete teaching).' Shan then rose and bowed again. The Master further said: 'It is not only the shout that is like this, but even speech, silence, movement, stillness, at all times, in all places, in all matters, and in all things, they all accord with the truth and accord with the capacity of beings, pervading completely without omission.' Those who heard this could not help but admire and revere him. The Emperor turned to his close ministers and said: 'The profundity of Zen is so deep. Jingyin's talent and eloquence are also rare.' A close minister reported: 'These are merely the remnants of the Master's teachings.' In the autumn of the year Guihai, (Master Jingyin) passed away at Xiufeng, manifesting many auspicious signs.
Chan Master Dazong Yanci of Falun, Nanyan, Tanzhou
Was a son of the Chen family of Longquan, Chuzhou. He ascended the Dharma hall and said: 'If you are a truly clear-minded person, your whole body will be without obstruction, and your every action will be without the slightest error, shaking off the red dust. Open up the upward aperture, firmly establish yourself at the head, without touching the sharp edges, turn it around and grasp it, and the application will be just right, without the slightest leakage, covering and corresponding. Let all Buddhas and Patriarchs see it, and their hair will stand on end.' Do you understand? Go have some tea. A monk asked: 'What is the phrase that does not involve smoky waves?' (Yanci) said: 'The bright moon on the cold pine, the fluttering wind in the valley mouth.' The monk said: 'Sweep away all differences, one phrase cuts off the flow.' (Yanci) said: 'Dot.' The monk said: 'Arrived.' The Master said: 'Borrowing a human mask to dance on the Three Platforms.' Asked: 'What is Buddha?' (Yanci) said: 'A white-browed tiger.' The monk said: 'In that case, how do you explain Dongshan's 'Three pounds of flax'?' (Yanci) said: 'A poisonous snake drills into a dew pillar.' The monk said: 'This student does not understand.' (Yanci) said: 'You will be surprised when you step on it.'
Chan Master Chongzhe of Kaifu, Hengzhou
Was a native of Shaozhou, with the family name Liu. He was ordained at Guangfu Temple in Xinhua, and traveled extensively to various monasteries and practice centers. In his later years, he visited Pu
融。深得法忍。出住開福。 上堂曰。妙體堂堂觸處彰。快須回首便承當。今朝對眾全分付。莫道儂家有覆藏。擲拂子。召侍者曰。因甚打下老僧拂子。 上堂。山僧有三印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未知。不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。 僧問。一水吞空遠。三峰峭壁危。猊臺重拂拭。共喜主人歸。未審到家如何施設。曰。空手捻雙拳。云。意旨如何。曰。突出難辨。
泐潭景祥禪師法嗣
臺州鴻福德升禪師
衡陽人。幼選經得度。即依泐潭密授法印。 上堂曰。諸人恁么上來。墮在見聞覺知。恁么下去。落在動靜施為。若也不去不來。正是鬼窟活計。如何道得出身底句。若也道得。則分付拄杖子。若道不得。依而行之。卓拄杖。下座。
建寧府萬壽惠素禪師
郡之浦城人。族黃氏。年二十七。依南峰俊禪師下發。持頭陀行。閱三載。辭謁圓悟．草堂諸宗匠。尋詣寶峰。頓悟心法。服勤久之。龍圖祖公秀實聞府座以萬壽固請。師不得辭。 上堂。僧問。劫火洞然。大千俱壞。未審這個還壞也無。大隨云。壞
【現代漢語翻譯】 融禪師。深刻領悟了法忍（Dharman忍辱，佛教術語，指安忍于佛法真理）。之後離開寺院，住持開福寺。 上堂說法時說：『妙體堂堂正正，處處彰顯。要快速回頭，立刻承擔。今天當著大家的面全部分付，不要說我有什麼隱藏。』說完擲下拂塵，叫侍者說：『為什麼打掉老僧的拂塵？』 上堂說法。『山僧有三印，不多也不少。當面就呈現給你們，能使凡人轉變成聖人。』各位還知道嗎？如果還不知道，不免要重重地註釋剖析。一印印空，日月星辰都顯得遜色。一印印泥，頭頭物物都顯現真機。一印印水，把魚頭擰轉過來當尾巴。三印分明，本體相同，看起來非紅非赤。互相轉換高低，如果不能領會，青山依舊在白雲之中。 有僧人問：『一水吞空遠，三峰峭壁危。猊臺（獅子座）重新拂拭，共同歡喜主人歸來。』不知道到家后如何施設？禪師回答：『空手握雙拳。』僧人問：『意旨如何？』禪師回答：『突出難辨。』
泐潭景祥禪師的法嗣
臺州鴻福德升禪師
是衡陽人。年幼時被選入寺廟出家。之後依止泐潭禪師，秘密接受法印。上堂說法時說：『諸位這樣上來，就落入了見聞覺知。這樣下去，就落入了動靜施為。如果既不去也不來，正是鬼窟里的活計。如何說得出脫身的句子？如果說得出，就分付拄杖子。如果說不出，就依此而行。』說完卓拄杖，下座。
建寧府萬壽惠素禪師
是郡里浦城人，姓黃。二十七歲時，依止南峰俊禪師剃度出家，奉行頭陀行（Dhutanga，佛教術語，指苦行）。過了三年，辭別去拜謁圓悟、草堂等宗匠。之後前往寶峰寺，頓悟心法。在那裡服侍了很久。龍圖閣直學士祖公秀實聽說后，以萬壽寺住持之位堅決邀請他。禪師推辭不掉。上堂說法。有僧人問：『劫火洞然，大千世界（Mahā-sāhasra-lokadhātu，佛教術語，指三千大千世界）都毀壞了，不知道這個（指本性）還壞不壞？』大隨禪師說：『壞。』
【English Translation】 Zen Master Rong deeply understood Dharma-ksanti (Dharman忍辱, a Buddhist term referring to forbearance of the truth of the Dharma). He then left the monastery and resided at Kaifu Temple. During an ascending-the-hall Dharma talk, he said: 'The wonderful essence is dignified and manifest everywhere. You must quickly turn your head and immediately take responsibility. Today, I entrust everything to you in front of everyone, don't say that I have anything hidden.' After speaking, he threw down the whisk and called to the attendant, saying: 'Why did you knock down the old monk's whisk?' Ascending the hall to give a Dharma talk. 'This mountain monk has three seals, no more and no less. I present them to you face to face, capable of transforming ordinary people into sages.' Do you all know? If you don't know, I must annotate and dissect them heavily. One seal seals the void, the sun, moon, and stars are overshadowed. One seal seals the mud, every object manifests the true mechanism. One seal seals the water, twisting the fish's head to make it the tail. The three seals are distinct, the essence is the same, appearing neither red nor scarlet. Mutually exchanging high and low, if you cannot comprehend, the green mountains remain in the white clouds. A monk asked: 'A water swallows the empty distance, three peaks are steep and dangerous. The lion throne is re-dusted, together rejoicing the master's return.' I don't know how to implement it upon returning home? The Zen master replied: 'Empty-handed, clenching both fists.' The monk asked: 'What is the meaning?' The Zen master replied: 'Prominent and difficult to discern.'
Dharma successor of Zen Master Jingxiang of Letan
Zen Master Desheng of Hongfu Temple in Taizhou
He was a native of Hengyang. He was selected into the temple to become a monk at a young age. After that, he relied on Zen Master Letan and secretly received the Dharma seal. During an ascending-the-hall Dharma talk, he said: 'If you all come up like this, you fall into seeing, hearing, feeling, and knowing. If you go down like this, you fall into movement and action. If you neither go nor come, it is precisely the livelihood in the ghost cave. How can you speak the phrase of getting out of the body? If you can speak it, then entrust the staff. If you cannot speak it, then act accordingly.' After speaking, he struck the staff and descended from the seat.
Zen Master Huisu of Wanshou Temple in Jianning Prefecture
He was a native of Pucheng in the prefecture, surnamed Huang. At the age of twenty-seven, he relied on Zen Master Nanfeng Jun to be tonsured and become a monk, practicing Dhutanga (Dhutanga, a Buddhist term referring to ascetic practices). After three years, he bid farewell to visit masters such as Yuanwu and Caotang. After that, he went to Baofeng Temple and had a sudden enlightenment of the mind Dharma. He served there for a long time. The Academician of Longtu Pavilion, Zu Gong Xiushi, heard about it and firmly invited him with the position of abbot of Wanshou Temple. The Zen master could not refuse. Ascending the hall to give a Dharma talk. A monk asked: 'The fire of the kalpa is blazing, the Maha-sahasra-lokadhatu (Mahā-sāhasra-lokadhātu, a Buddhist term referring to the great trichiliocosm) is destroyed, I don't know if this (referring to the original nature) is still destroyed?' Zen Master Dasui said: 'Destroyed.'
。修山主云。不壞。未審孰是孰非。師曰。一壞一不壞。笑殺觀自在。師子驀咬人。狂狗盡逐塊。復曰。會么。云。不會。師曰。漆桶不快。便下座。 一日。有僧來作禮。師問。甚處來。云。和尚合知某來處。曰。湖南擔屎漢。江西刈禾客。云。和尚真人天眼目。某在大溈充園頭。東林作藏主。師打三棒。喝出。紹興二十三年六月朔。沐浴。趺坐書偈曰。昨夜風雷忽爾。露柱生出兩指。天明笑倒燈籠。拄杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一奪只履。於是儼然而逝。壽七十有九。臘五十有三。
慶元府香山道淵禪師
本郡人。 上堂曰。酒市魚行。頭頭寶所。鴉鳴鵲噪。一一妙音。卓拄杖曰。且道這個是何佛事。狼藉不少。 上堂。香山有個話頭。彌滿四大神洲。若以佛法批判。還如認馬作牛。諸人既不作佛法批判。畢竟是甚麼道理。擊拂子曰。無鑐鎖子。不厭動搖。半夜枕頭。要須摸著。珍重。
隆興府泐潭惟足禪師
上堂曰。奔流渡刃。疾焰過風。已是鷂子過新羅。倒拈蝎尾。逆捋虎鬚。作死馬醫了。移星換斗。倒岳傾湫。卻較些子。咦。足上座前言不副后語。便下座。
慶元府啟霞德宏禪師
衡陽人。遍游師席。后契悟于泐潭。出住烏回。次遷啟霞。 上堂曰。上
【現代漢語翻譯】 修山主說：『不壞。』我不知道誰對誰錯。』師父說：『一壞一不壞，笑死了觀自在（Avalokiteśvara，菩薩名）。獅子突然咬人，瘋狗只會追逐土塊。』又說：『明白了嗎？』僧人說：『不明白。』師父說：『真是個不開竅的漆桶！』便走下座位。 一天，有個僧人前來行禮。師父問：『從哪裡來？』僧人說：『和尚應該知道我從哪裡來。』師父說：『湖南的挑糞漢，江西的割禾人。』僧人說：『和尚真是具有天眼。』我說在大溈（Dawei，地名）充當園頭，在東林（Donglin，地名）擔任藏主。』師父打了三棒，把他喝退。紹興二十三年六月初一，沐浴后，跏趺而坐，寫下偈語：『昨夜風雷突然響起，露柱生出兩指。天亮笑倒了燈籠，拄杖依舊扶起。拂子跳過流沙，奪回胡僧的一隻鞋。』於是安詳地去世了，享年七十九歲，僧臘五十三年。 慶元府香山道淵禪師 本郡人。上堂說法：『酒市魚行，處處都是寶所。鴉鳴鵲噪，聲聲都是妙音。』拄著拄杖說：『那麼，這個是什麼佛事呢？真是狼藉不堪。』上堂說法：『香山有個話頭，瀰漫整個四大神洲。如果用佛法來批判，就像是把馬認作牛。既然各位不用佛法來批判，那麼究竟是什麼道理呢？』敲擊拂塵說：『無鑐的鎖子，不怕動搖。半夜的枕頭，一定要摸到。』珍重。』 隆興府泐潭惟足禪師 上堂說法：『奔流渡刃，疾焰過風，已經是鷂子飛過新羅（Silla，古國名）。倒拿著蝎子的尾巴，反過來捋老虎的鬍鬚，當成死馬醫治了。移星換斗，倒岳傾湫，這樣才稍微好一點。』咦！足上座前言不搭后語。』便走下座位。 慶元府啟霞德宏禪師 衡陽人。遍訪名師。後來在泐潭（Letan，地名）開悟。先住在烏回（Wuhui，地名），後來遷到啟霞（Qixia，地名）。上堂說法：
【English Translation】 The mountain master of Xiu said, 'It does not decay.' I do not know who is right and who is wrong.' The master said, 'One decays and one does not decay, laughing to death Avalokiteśvara (菩薩名, Bodhisattva's name). The lion suddenly bites people, and the mad dog only chases after clods.' He also said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'What a dull lacquer bucket!' Then he stepped down from the seat. One day, a monk came to pay his respects. The master asked, 'Where do you come from?' The monk said, 'The master should know where I come from.' The master said, 'The dung carrier from Hunan, the rice cutter from Jiangxi.' The monk said, 'The master truly has the eye of heaven.' I said that I was in charge of the garden in Dawei (地名, place name) and the librarian in Donglin (地名, place name).' The master struck him three times and drove him away. On the first day of the sixth month of the twenty-third year of Shaoxing, after bathing, he sat in the lotus position and wrote a verse: 'Last night, the wind and thunder suddenly sounded, and the dew pillar grew two fingers. At dawn, the lantern fell over with laughter, and the staff was still lifted up. The whisk jumped over the quicksand, and snatched back a sandal from the barbarian monk.' Then he passed away peacefully, at the age of seventy-nine, with fifty-three years of monastic life. Chan Master Daoyuan of Xiangshan in Qingyuan Prefecture A native of this prefecture. He ascended the hall and said, 'The wine market and the fish market, every place is a treasure place. The crow's cry and the magpie's chatter, every sound is a wonderful sound.' He struck his staff and said, 'Then what is this Buddhist affair? It's quite a mess.' Ascending the hall, he said, 'Xiangshan has a topic that fills the entire four great continents. If you criticize it with Buddhist teachings, it's like mistaking a horse for a cow. Since you don't criticize it with Buddhist teachings, then what is the principle after all?' He struck the whisk and said, 'A lock without a key is not afraid of shaking. The pillow in the middle of the night must be touched.' Treasure it.' Chan Master Weizu of Letan in Longxing Prefecture Ascending the hall, he said, 'A rushing stream crossing a blade, a swift flame passing through the wind, it is already a hawk passing over Silla (古國名, ancient country name). Holding the scorpion's tail upside down, stroking the tiger's whiskers in reverse, treating it as a dead horse. Moving the stars and changing the constellations, overturning mountains and draining streams, that's a little better.' Alas! Abbot Zu's words do not match his previous statements.' Then he stepped down from the seat. Chan Master Dehong of Qixia in Qingyuan Prefecture A native of Hengyang. He traveled extensively to learn from famous teachers. Later, he attained enlightenment at Letan (地名, place name). He first lived in Wuhui (地名, place name), and later moved to Qixia (地名, place name). Ascending the hall, he said:
士相逢擊石火。迸出流星眨眼過。是渠成佛已多時。堪笑癡禪黑處坐。阿呵呵。冥然作夢幾時休。守卻飯籮空忍餓。
建寧府開善木庵道瓊首座
信之上饒人。叢林以耆德尊之。泐潭亦謂其飽參。分座日。嘗舉只履西歸語謂眾曰。坐脫立亡倒化即不無。要且未有逝而復出遺履者。惟復後代兒孫不及祖師。惟復祖師剩有這一著子。乃大笑曰。老野狐。紹興庚申冬。信守以超化革律為禪。迎為第一祖。瓊語專使曰。吾初無意人間。欲為山子。正其宗派耳。然恐多不能往。受請已。取所藏寶峰繪像與木庵二字。仍書偈囑清泉亨老。寄得法弟子慧山。偈曰。口觜不中祥老子。愛向叢林鼓是非。分付雪峰山首座。為吾痛罵莫饒伊。顧專使曰。為我傳語侍郎。行計迫甚。不及修答。聲絕而化。時十月十六日也。
景淳知藏
梅州人。于化度寺得度。往依寶峰。入室次。峰問。陜府鐵牛重多少。淳叉手近前云。且道重多少。峰曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。淳擬議。峰便打。忽頓徹。巾侍有年。竟隱居林壑。嘗作偈曰。怕寒懶剃髼鬆發。愛暖頻添榾柮柴。破衲伽梨撩亂搭。誰能勞力強安排。
信州懷玉用宣首座
四明人。族彭氏。幼為僧。徑趨叢室。侍泐潭于黃檗。
【現代漢語翻譯】 現代漢語譯本 士相逢擊石火，迸出流星眨眼過。是渠成佛已多時，堪笑癡禪黑處坐。阿呵呵，冥然作夢幾時休，守卻飯籮空忍餓。
建寧府開善木庵道瓊首座
信之上饒人。叢林以耆德尊之。泐潭亦謂其飽參。分座日，嘗舉只履西歸語謂眾曰：『坐脫立亡倒化即不無，要且未有逝而復出遺履者。惟復後代兒孫不及祖師，惟復祖師剩有這一著子。』乃大笑曰：『老野狐。』紹興庚申冬，信守以超化革律為禪，迎為第一祖。瓊語專使曰：『吾初無意人間，欲為山子，正其宗派耳。然恐多不能往。』受請已，取所藏寶峰繪像與木庵二字，仍書偈囑清泉亨老，寄得法弟子慧山。偈曰：『口觜不中祥老子，愛向叢林鼓是非。分付雪峰山首座，為吾痛罵莫饒伊。』顧專使曰：『為我傳語侍郎，行計迫甚，不及修答。』聲絕而化。時十月十六日也。
景淳知藏
梅州人。于化度寺得度。往依寶峰。入室次，峰問：『陜府鐵牛重多少？』淳叉手近前云：『且道重多少？』峰曰：『尾在黃河北，頭枕黃河南。善財無鼻孔，依舊向南參。』淳擬議，峰便打。忽頓徹。巾侍有年，竟隱居林壑。嘗作偈曰：『怕寒懶剃髼鬆發，愛暖頻添榾柮柴。破衲伽梨撩亂搭，誰能勞力強安排。』
信州懷玉用宣首座
四明人。族彭氏。幼為僧。徑趨叢室。侍泐潭于黃檗。
【English Translation】 English version When a warrior meets, sparks fly from striking stones, like shooting stars flashing in the blink of an eye. He has long since become a Buddha; it's laughable how foolish Chan (Zen) practitioners sit in darkness. Ah ha ha! When will this dreaming in the dark end? Clinging to an empty rice basket, they needlessly endure hunger.
Chief Seat Mu-an Tao-ch'iung of K'ai-shan Monastery in Chien-ning Prefecture
Hsin was from Shang-jao. The monastic community revered him as a virtuous elder. Le-t'an also said he had thoroughly investigated Zen. On the day he took his seat, he once cited the story of Bodhidharma's return to the West with a single sandal, saying to the assembly: 'Sitting in meditation and passing away, standing and dying, or transforming upside down are not uncommon, but there has never been anyone who departed and then reappeared, leaving behind a sandal. Only later generations of descendants are not as good as the Patriarch, only the Patriarch has this one trick left.' Then he laughed loudly and said: 'Old wild fox!' In the winter of the keng-shen year of the Shao-hsing era, Hsin-shou used the reformation of the Vinaya (monastic rules) at Ch'ao-hua as Zen, and welcomed him as the first patriarch. Ch'iung said to the special envoy: 'I initially had no intention of being in the human world; I wanted to be a mountain monk and rectify its lineage. However, I fear that many will not be able to go.' Having accepted the invitation, he took the portrait of Pao-feng that he had stored, along with the two characters 'Mu-an', and wrote a verse entrusting it to Elder Ch'ing-ch'uan Heng, sending it to his Dharma-heir Hui-shan. The verse said: 'The mouth and beak do not suit Old Hsiang, he loves to stir up trouble in the monasteries. Entrust it to the chief seat of Hsueh-feng Mountain, to scold him severely for me and not spare him.' He turned to the special envoy and said: 'Tell the vice minister for me that the journey is very pressing and there is no time to write a reply.' His voice ceased, and he passed away. It was the sixteenth day of the tenth month.
Ching-ch'un Chih-tsang
He was from Mei-chou. He was ordained at Hua-tu Temple. He went to rely on Pao-feng. During an interview, Pao-feng asked: 'How much does the iron ox of Shan Prefecture weigh?' Ch'un clasped his hands and stepped forward, saying: 'Then tell me, how much does it weigh?' Pao-feng said: 'Its tail is in the north of the Yellow River, and its head rests in the south of the Yellow River. Shan-ts'ai (Sudhana) has no nostrils, yet he still goes south to visit.' Ch'un hesitated, and Pao-feng struck him. Suddenly, he had a complete awakening. He served as an attendant for many years, and then retired to live in the forests and valleys. He once composed a verse saying: 'Afraid of the cold, I'm too lazy to shave my disheveled hair; loving warmth, I frequently add firewood to the stove. A tattered kasaya (monk's robe) is haphazardly draped; who can bother to arrange it neatly?'
Chief Seat Yung-hsuan of Hsin-chou Huai-yu
He was from Ssu-ming, of the P'eng family. He became a monk at a young age. He went straight to the monastic hall and served Le-t'an at Huang-po.
一日。自臨川持缽歸。值潭晚參。有云。一葉飄空便見秋。法身須透鬧瞅瞅。宣聞領旨。潭為證據。后依大慧。慧亦謂其類已。以是名卿鉅公以列剎禮迎。不就。嘗頌大愚答佛話曰。鋸解秤錘。出老杜詩。紅稻啄殘鸚鵡顆。碧梧棲老鳳凰枝。
光孝碧落慧蘭禪師法嗣
慶元府蘆山無相法真禪師
江南後主之裔也。于和之東城廣聖圓具。飫游叢社。即光孝之室。遂舉臨濟參黃檗因緣問之。師擬對。孝震聲一喝。師聞。竟死偷心。乃蒙記莂。留一宿而退。由此名重一時。出住興教。遷薦福及蘆山。 上堂曰。蘆峰深處無人到。門前雪壓枯松倒。板聲驚起夢中人。一條古路清風掃。 上堂。欲明向上事。須具頂門眼。若具頂門眼。始契出家心。既契出家心。常具頂門眼。要會頂門眼么。四京人著衣吃飯。兩淅人飽暖自如。通玄峰頂香風清。華髮蟠桃三四株。
青原第十四世(雲門八世)
凈慈寶印楚明禪師法嗣
溫州靈巖德宗禪師
會稽人。族李氏。于大善寺得度。為城下都表白。去趨寶印之席。清苦為志。日唯一食。久乃開悟。未幾。聞文關西道化盛行。往謁。文見稱賞。印聞。迎歸為第一座。聲名籍籍。溫守以靈巖遣使命住持。堅臥不答。閉戶絕糧。屢日而後就。學侶云萃
【現代漢語翻譯】 現代漢語譯本 有一天，有位禪師從臨川托缽返回，正趕上潭晚參。有位僧人說：『一片葉子飄落空中便能看到秋天。法身必須在喧鬧中看清楚。』宣聞領會了他的旨意，潭為他作了證明。後來他依止大慧禪師，大慧也認為他與自己同類。因此，達官顯貴和各大寺院都以隆重的禮節迎接他，但他都沒有接受。他曾作頌讚美大愚禪師回答佛的話，頌詞說：『鋸子鋸開秤錘，出自老杜的詩句。紅色的稻穀被鸚鵡啄食殆盡，古老的梧桐樹上棲息著鳳凰。』
光孝碧落慧蘭禪師的法嗣
慶元府蘆山無相法真禪師
是江南後主的後代。在和之東城廣聖寺受具足戒。廣泛遊歷各處叢林寺院。來到光孝慧蘭禪師的禪房，於是用臨濟禪師參黃檗禪師的因緣來請教慧蘭禪師。法真禪師剛要回答，慧蘭禪師大喝一聲。法真禪師聽后，徹底斷絕了妄想之心，於是得到了慧蘭禪師的認可。只住了一晚就離開了。從此名聲大噪。後來出任興教寺住持，又遷往薦福寺和蘆山寺。上堂說法時說：『蘆峰深處無人能到，門前的雪壓倒了枯萎的松樹。敲擊木板的聲音驚醒了夢中人，一條古老的道路被清風掃凈。』上堂說法：『想要明白向上之事，必須具備頂門眼（比喻具有透徹的智慧）。如果具備頂門眼，才能真正發起出家之心。既然發起了出家之心，就要常常具備頂門眼。想要領會頂門眼嗎？四京的人穿著衣服吃飯，兩浙的人飽暖自如。通玄峰頂香氣清幽，華髮蟠桃樹有三四株。』
青原第十四世（雲門宗第八世）
凈慈寶印楚明禪師的法嗣
溫州靈巖德宗禪師
是會稽人，俗家姓李。在大善寺出家。擔任城下都表白（一種職務）。後來前往寶印楚明禪師處參學。以清貧刻苦為志向，每天只吃一頓飯。很久之後才開悟。沒過多久，聽說文關西禪師的道風盛行，前去拜訪。文關西禪師見到他后非常讚賞。寶印楚明禪師聽說后，迎接他回來擔任第一座（寺院中的重要職位）。聲名遠揚。溫州地方長官派人請他去靈巖寺擔任住持，德宗禪師堅決推辭，閉門謝客，斷絕糧食。過了很多天之後才答應。學僧們像云一樣聚集而來。
【English Translation】 English version One day, a Chan master returned from begging for alms in Linchuan, coinciding with Tan's evening meditation. A monk said, 'A single leaf falling in the sky reveals autumn. The Dharmakaya (法身) [the body of the Dharma, the ultimate reality] must be clearly seen in the midst of noise.' Xuanwen understood his meaning, and Tan testified to it. Later, he relied on Master Dahui (大慧), who also considered him to be of the same kind. Therefore, high officials and great monasteries welcomed him with grand ceremonies, but he did not accept them. He once composed a eulogy praising Great Fool (大愚) Chan Master's response to the Buddha, saying, 'A saw cuts open a steelyard weight, from old Du's (老杜) [Du Fu, a famous Chinese poet] poem. Red rice is pecked away by parrots, old wutong (碧梧) [Chinese parasol tree] branches are inhabited by phoenixes.'
Dharma heir of Chan Master Huilan (慧蘭) of Bixiao (碧落) at Guangxiao (光孝) Monastery
Chan Master Fazhen (法真) of Wuxiang (無相) at Lushan (蘆山) in Qingyuan Prefecture (慶元府)
He was a descendant of the Later Ruler of Jiangnan (江南後主). He received full ordination at Guangsheng (廣聖) Monastery in the eastern city of He (和). He widely traveled to various monastic communities. Arriving at Chan Master Huilan of Guangxiao's room, he then used the cause and condition of Linji (臨濟) [Linji Yixuan, founder of the Linji school of Chan Buddhism] consulting Huangbo (黃檗) [Huangbo Xiyun, a Chan master] to inquire of Huilan. As Fazhen was about to answer, Huilan shouted loudly. Upon hearing this, Fazhen completely severed his delusive mind, and thus received Huilan's approval. He left after staying only one night. From then on, his reputation greatly increased. Later, he took the position of abbot at Xingjiao (興教) Monastery, and then moved to Jianfu (薦福) and Lushan Monasteries. When ascending the Dharma hall, he said, 'Deep in the Lushan peaks, no one can reach, the snow in front of the gate presses down the withered pine tree. The sound of the board startles the person in a dream, an ancient road is swept clean by the clear wind.' Ascending the Dharma hall: 'If you want to understand the matter of going beyond, you must have the eye on the crown of your head (頂門眼) [metaphor for having penetrating wisdom]. If you have the eye on the crown of your head, you can truly arouse the mind of renunciation. Since you have aroused the mind of renunciation, you must always have the eye on the crown of your head. Do you want to understand the eye on the crown of your head? People in the four capitals wear clothes and eat, people in the two Zhe (兩浙) [Zhejiang province] are warm and well-fed. The fragrance at the peak of Tongxuan (通玄) is clear and serene, there are three or four flowering peach trees with white hair.'
Fourteenth generation of Qingyuan (青原) [referring to Qingyuan Xingsi, a Chan master] (eighth generation of Yunmen (雲門) [referring to Yunmen Wenyan, founder of the Yunmen school of Chan Buddhism])
Dharma heir of Chan Master Chuming (楚明) of Baoyin (寶印) at Jingci (凈慈) Monastery
Chan Master Dezong (德宗) of Lingyan (靈巖) Monastery in Wenzhou (溫州)
He was from Kuaiji (會稽), with the surname Li (李). He left home at Dashan (大善) Monastery. He served as a Chenxia Dubiaobai (城下都表白) [a type of official position]. Later, he went to study with Chan Master Baoyin Chuming. He was determined to be pure and austere, eating only one meal a day. After a long time, he became enlightened. Not long after, he heard that Chan Master Wen Guanxi's (文關西) [a Chan master] influence was flourishing, and went to visit him. Chan Master Wen praised him greatly upon seeing him. Chan Master Baoyin Chuming, upon hearing this, welcomed him back to serve as the first seat (第一座) [an important position in the monastery]. His reputation spread far and wide. The governor of Wenzhou sent messengers to invite him to serve as abbot of Lingyan Monastery, but Chan Master Dezong firmly declined, closing his doors to guests and cutting off food. Only after many days did he agree. Students gathered like clouds.
。入院日。僧問。如何是靈巖境。曰。地從三島里分出。門向雙峰中處開。會方臘嘯聚。眾奔逃。師端坐怡然。賊至。拜敬而去。宣和辛丑六月二十三日。應供次。偶中油毒病革。門人請以酒進藥。師叱曰。有生則有死。可破戒而逃死乎。乃揮偈曰。一住二十四年。隨宜建立因緣。如今去也何時節。風在青松月在天。飲目而化。
臨安府凈慈象禪師
上堂。古者道。一翳在眼。空華亂墜。拈拄杖曰。凈慈拈起拄杖。豈不是一翳在眼。百千諸佛總在拄杖頭。現丈六紫磨金色之身。乘其國土。遊歷十方。說一切法。度一切眾。豈不是空華亂墜。即今莫有向拄杖未拈已前坐斷得底么。出來與凈慈相見。如無。切忌向空本無華。眼本無翳處著到。乃擲拄杖。下座。
福州雪峰海月隆禪師
上堂曰。一不成。二不是。口吃飯。鼻出氣。休云北斗藏身。說甚南山鱉鼻。家財運出任交關。勸君莫競錐頭利。
長蘆祖照道和禪師法嗣
鎮江府甘露達珠禪師
福之長樂人。妙齡得度。一缽遊方。高行異倫。叢林尊仰。出住甘露。 上堂曰。聖賢不分。古今惟一。可謂火就燥。水流濕。鑿井而飲。耕田而食。大眾。東村王老去不歸。紛紛黃葉空狼藉。
沂州天寧明禪師
僧問。靈
【現代漢語翻譯】 現代漢語譯本： 入院日。有僧人問道：『什麼是靈巖（Lingyan，地名）的境界？』禪師回答：『土地從三島（Sandao，傳說中的仙島）中分出，門朝著雙峰（Shuangfeng，山名）中間打開。』適逢方臘（Fang La，北宋末年農民起義領袖）嘯聚作亂，眾人奔逃，禪師端坐安然不動。賊人來到，對他拜敬后離去。宣和（Xuanhe，宋徽宗年號）辛丑年六月二十三日，禪師在應供時，偶然中了油毒，病情危急。門人請求用酒來送藥，禪師斥責道：『有生就有死，可以爲了逃避死亡而破戒嗎？』於是揮筆寫下偈語：『一住二十四年，隨宜建立因緣。如今去也何時節？風在青松月在天。』說完飲氣而逝。 臨安府凈慈象禪師（Jingci Xiang Chanshi，禪師名號） 上堂說法。古人說道：『一隻眼睛裡有了翳障，就會看到虛幻的空花紛紛墜落。』禪師拈起拄杖說：『凈慈我拈起拄杖，豈不是一隻眼睛裡有了翳障？成百上千的諸佛都在拄杖頭上，顯現出丈六高的紫磨金色之身，乘坐著他們的國土，遊歷十方，說一切法，度一切眾生，豈不是空花亂墜？』現在有沒有在拄杖未拈起之前就能夠坐斷的？出來與凈慈我相見。如果沒有，切記不要在空本無花，眼本無翳的地方執著。』於是擲下拄杖，走下法座。 福州雪峰海月隆禪師（Xuefeng Haiyue Long Chanshi，禪師名號） 上堂說法：『一不成，二不是。口吃飯，鼻出氣。休要說北斗藏身，說什麼南山鱉鼻。家財運出任憑交易，勸君不要爭奪錐頭小利。』 長蘆祖照道和禪師（Changlu Zuzhao Daohe Chanshi，禪師名號）的法嗣 鎮江府甘露達珠禪師（Ganlu Dazhu Chanshi，禪師名號） 禪師是福州長樂人，年輕時就出家得度，帶著一隻缽四處遊方，高尚的品行與衆不同，受到叢林的尊敬和仰慕。後來住持甘露寺。上堂說法：『聖賢的道理沒有分別，古今的真理只有一個。可以說是火靠近乾燥的東西就燃燒，水流向低濕的地方。鑿井而飲水，耕田而吃飯。』大眾，東村的王老一去不回，紛紛落下的黃葉空自狼藉。 沂州天寧明禪師（Tianning Ming Chanshi，禪師名號） 有僧人問道：『靈』
【English Translation】 English version: On the day of entering the monastery. A monk asked, 'What is the realm of Lingyan (Lingyan, place name)?' The master replied, 'The land is divided from the three islands (Sandao, legendary fairy islands), and the gate opens towards the middle of the twin peaks (Shuangfeng, mountain name).' At the time when Fang La (Fang La, leader of a peasant uprising in the late Northern Song Dynasty) gathered and rebelled, the people fled, but the master sat upright and remained calm. When the bandits arrived, they bowed respectfully and left. On the 23rd day of the sixth month of the Xin Chou year of Xuanhe (Xuanhe, reign title of Emperor Huizong of Song), the master was accidentally poisoned by oil during a meal offering, and his condition became critical. The disciples requested to administer medicine with wine, but the master scolded, 'If there is life, there is death. Can one break the precepts to escape death?' Then he wrote a verse: 'Dwelling here for twenty-four years, establishing causes and conditions as appropriate. Now that I am leaving, what time is it? The wind is in the green pines, the moon is in the sky.' After speaking, he breathed his last. Chan Master Xiang of Jingci Monastery in Lin'an Prefecture (Jingci Xiang Chanshi, Chan master's title) Ascending the hall to preach. An ancient said, 'If there is an obstruction in one eye, illusory flowers will fall in confusion.' The master picked up his staff and said, 'I, Jingci, pick up this staff, isn't it like having an obstruction in one eye? Hundreds of thousands of Buddhas are all on the head of this staff, manifesting their sixteen-foot-tall bodies of purple-gold color, riding on their lands, traveling in all directions, speaking all dharmas, and liberating all beings, isn't it like illusory flowers falling in confusion?' Now, is there anyone who can cut off before the staff is picked up? Come out and meet me, Jingci. If not, remember not to cling to the place where there are originally no flowers in the emptiness and no obstruction in the eye.' Then he threw down the staff and descended from the seat. Chan Master Xuefeng Haiyue Long of Fuzhou (Xuefeng Haiyue Long Chanshi, Chan master's title) Ascending the hall to preach: 'One is not achieved, two is not right. The mouth eats rice, the nose breathes air. Stop talking about the Big Dipper hiding the body, what about the turtle's nose of Nanshan? The family wealth is transported out for trade, I advise you not to compete for the profit of an awl point.' Dharma heir of Chan Master Changlu Zuzhao Daohe (Changlu Zuzhao Daohe Chanshi, Chan master's title) Chan Master Ganlu Dazhu of Zhenjiang Prefecture (Ganlu Dazhu Chanshi, Chan master's title) The Chan master was a native of Changle in Fuzhou. He was ordained at a young age and traveled with a single bowl, his noble conduct was extraordinary, and he was respected and admired by the monastic community. Later, he became the abbot of Ganlu Monastery. Ascending the hall to preach: 'The principles of sages and worthies are not different, the truth of ancient and modern times is only one. It can be said that fire burns when it is near dry things, and water flows to low and wet places. Dig a well to drink water, and cultivate the field to eat. ' Everyone, Old Wang of the East Village has gone and will not return, and the fallen yellow leaves are empty and messy. Chan Master Tianning Ming of Yizhou (Tianning Ming Chanshi, Chan master's title) A monk asked: 'Ling'
云見桃華悟道。還端的也無。曰。窮有所自。云。只如玄沙道。諦當。甚諦當。敢保老兄未徹。意作么生。曰。疑殺天下人。
臨安府靈隱圓智法淳禪師
上堂曰。吾心似秋月。碧潭清皎潔。師喝曰。寒山子話墮了也。諸禪德。皎潔無塵。豈中秋之月可比。靈明絕待。非照世之珠可倫。獨露乾坤。光吞萬象。普天匝地。耀古騰今。且道是個甚麼。良久。曰。此夜一輪滿。清光何處無。 臘八上堂。舉。祖照和尚云。半夜逾城喚不回。雪山深處絕纖埃。蘆芽穿膝尋常事。一見明星眼豁開。先師恁么說話。盡善盡美。要且未有出身一路。山僧見處也要諸人共知。半夜逾城景象虛。雪山深處觜盧都。直饒一見明星悟。已是當時不丈夫。明眼衲僧。一任眨剝。
雪峰妙湛思慧禪師法嗣
臨安府凈慈佛行月堂道昌禪師
霅之寶溪人。族吳氏。母感異夢而生。六歲從鹿苑證大德。十三祝髮。逾二年。謁妙湛于道場。聞舉須彌山話。言下知歸。湛戒其藏器于身。復示以雪竇為道日損偈。令洞究。一日。始徹證淵微。亟往告湛。湛為助喜。於是以遍參為志。率時輩俊傑。如聞庵宗．正堂辯。偕游淮楚湖湘間。依長靈卓．保寧璣．圓悟勤諸大宗師。咸器賞之。尤于圓悟室中。問答無滯。特加前席。命典翰
【現代漢語翻譯】 現代漢語譯本 云巖曇晟禪師的弟子看見桃花開悟。云巖問道：『真的開悟了嗎？』弟子回答：『窮盡處自有來處。』云巖說：『就像玄沙師備禪師說的，諦當（確實如此），非常諦當。但我敢保證你還沒徹底領悟。』弟子問：『這是什麼意思呢？』云巖說：『讓天下人都疑惑不解。』
臨安府靈隱圓智法淳禪師
上堂說法時說：『我的心像秋天的月亮，在碧綠的深潭中清澈皎潔。』禪師呵斥道：『寒山子的話說錯了！』各位禪德，皎潔無塵，豈是中秋的月亮可以相比的？靈明絕待（絕對的清明），不是照世之珠可以比擬的。獨自顯露于天地之間，光芒吞沒萬象，普天之下，遍及大地，光耀古今。那麼，這到底是什麼呢？』良久，說：『今夜一輪滿，清光何處無？』
臘月初八上堂說法。舉例：祖照和尚說：『半夜逾城喚不回，雪山深處絕纖埃。蘆芽穿膝尋常事，一見明星眼豁開。』先師這樣說話，盡善盡美。但還沒有出身（解脫）的道路。山僧我的見解也要各位共同知曉：半夜逾城景象虛，雪山深處觜盧都。直饒一見明星悟，已是當時不丈夫。明眼的衲僧，任憑你們眨眼觀察。
雪峰妙湛思慧禪師法嗣
臨安府凈慈佛行月堂道昌禪師
道昌禪師是霅之寶溪人，姓吳。他的母親夢到奇異的景象而生下他。六歲時跟隨鹿苑證大德出家，十三歲剃髮。過了兩年，去道場拜見妙湛禪師，聽到妙湛禪師講須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）的話，當即領悟。妙湛禪師告誡他要藏器于身（不要過早顯露才華），又給他看雪竇禪師的『為道日損』偈（爲了追求真理，每天都要減少慾望），讓他深入研究。一天，道昌禪師徹底證悟了精微的道理，立刻去告訴妙湛禪師。妙湛禪師為他感到高興。於是道昌禪師立志遍參各地名師，帶領著同時代的俊傑，如聞庵宗、正堂辯，一同遊歷淮楚湖湘一帶，依止長靈卓、保寧璣、圓悟勤等各位大宗師，都受到他們的器重和讚賞。尤其是在圓悟勤禪師的禪室中，問答之間毫無滯礙，圓悟勤禪師特別優待他，讓他擔任典翰（負責記錄和整理文書的職務）。
【English Translation】 English version A disciple of Yunyan Tansheng (云巖曇晟) attained enlightenment upon seeing peach blossoms. Yunyan asked, 'Is it truly enlightenment?' The disciple replied, 'Poverty has its source.' Yunyan said, 'Just like what Xuansha Shibei (玄沙師備) said, it's accurate, very accurate. But I dare to guarantee that you haven't completely understood.' The disciple asked, 'What does that mean?' Yunyan said, 'It makes everyone in the world doubt.'
Chan Master Fayun Fachun (法淳) of Lingyin Yuanzhi (靈隱圓智) Monastery in Lin'an Prefecture
During a Dharma talk, he said, 'My mind is like the autumn moon, clear and bright in the green, deep pool.' The Master shouted, 'Hanshanzi's (寒山子) words have fallen!' All of you Chan practitioners, being clear and bright without dust, how can it be compared to the Mid-Autumn moon? Spiritual brightness is absolute, not comparable to a world-illuminating pearl. Alone it reveals the universe, its light swallows all phenomena, throughout the heavens and earth, shining through the ages. So, what is it?' After a long pause, he said, 'Tonight the moon is full, where is there no clear light?'
During a Dharma talk on the eighth day of the twelfth lunar month, he cited: 'Venerable Zuzhao (祖照) said, 'Halfway through the night, crossing the city cannot be called back, in the depths of the snowy mountains, there is no fine dust. It is common to have reed shoots pierce the knees, with one glance at the morning star, the eyes open wide.' The former master spoke like this, perfectly good and beautiful. But there is still no path to liberation. My view is that everyone should know together: Halfway through the night, the scene of crossing the city is illusory, in the depths of the snowy mountains, it is all nonsense. Even if one attains enlightenment with one glance at the morning star, one is already not a true man at that time. Clear-eyed monks, let you blink and observe.'
Dharma heir of Chan Master Miaozhan Sihui (妙湛思慧) of Xuefeng (雪峰)
Chan Master Yuetang Daochang (月堂道昌) of Jingci Foxing (凈慈佛行) Monastery in Lin'an Prefecture
Daochang was from Baoxi (寶溪) in Zha (霅), with the surname Wu. His mother conceived him after experiencing a strange dream. At the age of six, he left home to become a monk under the Venerable Zheng (證) of Luyuan (鹿苑) Monastery, and at thirteen, he shaved his head. Two years later, he visited Chan Master Miaozhan at the Daocheng (道場) Monastery and, upon hearing Miaozhan's talk about Mount Sumeru (須彌山), he immediately understood. Miaozhan cautioned him to conceal his talents and showed him Chan Master Xuedou's (雪竇) verse 'Reducing Day by Day for the Path,' instructing him to study it thoroughly. One day, Daochang thoroughly realized the profound subtleties and immediately went to tell Miaozhan. Miaozhan was delighted for him. Thereupon, Daochang resolved to visit teachers everywhere, leading contemporaries such as Wen'an Zong (聞庵宗) and Zhengtang Bian (正堂辯), traveling together through the areas of Huai (淮), Chu (楚), Hu (湖), and Xiang (湘), relying on great masters such as Changling Zhuo (長靈卓), Baoning Ji (保寧璣), and Yuanwu Qin (圓悟勤), all of whom appreciated and praised him. Especially in Chan Master Yuanwu Qin's room, there were no obstacles in his questions and answers, and Yuanwu Qin treated him with special favor, appointing him as the secretary (典翰) (responsible for recording and organizing documents).
。拂衣不顧。歸省湛于凈慈。俾掌藏。為眾說法。道聲藹著(時年二十三)。久之。湖守以何山從妙湛勾有道者住持。以師應命。未幾。補穹窿．瑞光。遷育王。建炎中。退席。跨黃犢。游天臺。紹興初。居閩中大吉。徙秀峰龜山。方來萬指。 詔移金陵蔣山。蔣山新經戎嬧。師至一新之。復奉 旨擢徑山靈隱。庚辰冬。上表乞行度牒。辛巳春。蒙放行。是年退藏靈泉。乾道丙戌秋。適凈慈闕主法。衲子荷包懇師座。乞師振之。王公炎入山禮請。遂不得辭。 上堂曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。礙他銅盤不打老鼠。所以抽身入遷。從屋裡來扱。教檯凳穩。聊且勸三杯。兄呼弟喚慇勤處。留得兒孫辨劫灰。 上堂。未透祖師關。千難與高難。既透祖師關。千難與萬難。未透時難即且置。既透了。因甚麼卻難。放下笊籬雖得價。動他杓柄大無端。 上堂。與我相似。共你無緣。打翻藥銚。傾出爐煙。還丹一粒分明在。流落人間是幾年。咄。 上堂。雁過長空。影沉寒水。雁無遺蹤之意。水無沉影之心。若能如是。正好買草鞋行腳。所以道。動則影現。覺則冰生。不動不覺。正在死水裡。薦福老人出頭不得即且置。育王今日又作么生。向道莫行山下路。果聞猿叫斷腸聲。 歲旦上堂。舉
【現代漢語翻譯】 現代漢語譯本：拂袖而去，毫不留戀。回到凈慈寺探望湛和尚，被安排掌管藏經，為大眾說法，聲名遠播（當時二十三歲）。不久，湖州太守認為何山寺適合妙湛和尚，便請有道之人主持。於是請湛和尚前去應命。沒過多久，又先後主持穹窿寺、瑞光寺，后升任育王寺住持。建炎年間，退隱，騎著黃牛遊歷天臺山。紹興初年，居住在閩中大吉，后遷往秀峰龜山，前來求法的人數眾多。皇帝下詔移居金陵蔣山。蔣山寺剛經歷戰火摧殘，湛和尚到來后煥然一新。又奉旨擢升為徑山寺和靈隱寺住持。庚辰年冬天，上書請求允許僧人自行剃度。辛巳年春天，獲得批準。同年退隱藏於靈泉寺。乾道丙戌年秋天，適逢凈慈寺住持之位空缺，僧眾懇請湛和尚主持。王公炎親自入山禮請，湛和尚推辭不掉。上堂說法時說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達無疑之道，就像用銅盤打老鼠一樣毫無阻礙。所以抽身隱退，從屋裡出來處理事情，讓檯凳穩固。姑且勸大家喝三杯酒，兄弟相稱，熱情款待，才能讓子孫後代辨別劫灰。』上堂說法。『未透徹祖師關，千難萬難。既透徹祖師關，千難萬難。未透徹時難暫且不說，既透徹了，為什麼反而更難？放下笊籬雖然能賣個好價錢，但動了勺柄卻會惹出大麻煩。』上堂說法。『與我相似，與你無緣。打翻藥罐，傾倒爐煙。還丹一粒分明還在，流落在人間已經多少年了。咄！』上堂說法。『雁飛過長空，影子沉入寒水。雁沒有留下痕跡的意圖，水沒有留下影子的心思。如果能做到這樣，正好買草鞋去行腳。所以說，動則影子顯現，覺則冰產生。不動不覺，正是在死水裡。薦福老人無法出頭暫且不說，育王寺的今天又該如何？常言道不要走山下路，果然聽到猿猴哀叫，肝腸寸斷。』歲旦上堂說法，舉起……
【English Translation】 English version: He brushed his sleeves and left without looking back. He returned to Jingci Monastery to visit Zhan (a monk's name), and was assigned to manage the library and preach to the public, gaining widespread fame (at the age of twenty-three). Soon after, the governor of Huzhou believed that Heshan Monastery was suitable for Miaozhan (another monk's name), so he invited a virtuous person to preside over it. Thus, Zhan was invited to accept the position. Before long, he successively presided over Qionglong Monastery and Ruiguang Monastery, and later was promoted to abbot of Yuwang Monastery. During the Jianyan era, he retired and traveled to Mount Tiantai riding a yellow ox. In the early years of Shaoxing, he resided in Daji in Minzhong, and later moved to Xiufeng Guishan, where a large number of people came to seek the Dharma. The emperor issued an edict to move him to Jiangshan Monastery in Jinling. Jiangshan Monastery had just suffered from the ravages of war, and Zhan renovated it completely. He was then ordered to be promoted to abbot of Jingshan Monastery and Lingyin Monastery. In the winter of Gengchen, he submitted a memorial requesting permission for monks to ordain themselves. In the spring of Xin Si, permission was granted. In the same year, he retired and hid in Lingquan Monastery. In the autumn of Qian Dao Bingxu, when the position of abbot of Jingci Monastery was vacant, the monks earnestly requested Zhan to preside over it. Wang Gongyan (a government official's name) personally went to the mountain to invite him, and Zhan could not refuse. During the Dharma talk, he said: 'The Dao (the Way) does not belong to knowing, nor does it belong to not knowing. Knowing is delusional awareness, and not knowing is ignorance. If one truly understands the Dao without doubt, it is like hitting a mouse with a copper plate without any obstruction. Therefore, withdraw and retreat, come out of the house to handle affairs, and make the tables and chairs stable. Let's encourage everyone to drink three cups of wine, address each other as brothers, and treat each other warmly, so that future generations can distinguish the ashes of the kalpa.' During the Dharma talk: 'Before penetrating the ancestral teacher's barrier, there are thousands of difficulties. After penetrating the ancestral teacher's barrier, there are thousands of difficulties. The difficulties before penetration need not be mentioned for now, but after penetration, why are there even more difficulties? Putting down the bamboo sieve may fetch a good price, but moving the ladle will cause great trouble.' During the Dharma talk: 'Similar to me, but without affinity with you. Knock over the medicine pot, pour out the furnace smoke. The elixir is clearly still there, but how many years has it been wandering in the human world? Hmph!' During the Dharma talk: 'The wild goose flies across the long sky, and its shadow sinks into the cold water. The goose has no intention of leaving a trace, and the water has no intention of keeping the shadow. If one can be like this, it is good to buy straw sandals and go on a pilgrimage. Therefore, it is said that when there is movement, the shadow appears, and when there is awareness, ice is formed. Without movement and without awareness, one is in dead water. Let's not talk about how Elder Jianfu (a monk's name) cannot come forward for the time being, but what about Yuwang Monastery today? As the saying goes, do not walk the mountain path, and indeed one hears the monkeys crying, breaking one's heart.' During the New Year's Day Dharma talk, he raised...
拂子曰。歲朝把筆。萬事皆吉。忽有個漢出來道。和尚。這個是三家村裡保正書門底。為甚麼將在華王座上當作宗乘。只向他道。牛進千頭。馬入百疋。 僧問。大用現前。不存軌則時如何。曰。張家兄弟太無良。云。恁么則一切處皆是去也。曰。莫唐突人好。 問。心生則法生。心滅則法滅。只如心法雙忘時。生滅在甚麼處。曰。左手得來右手用。 問。如何是從上宗門中事。曰。一畝地。云。便恁么會時如何。曰。埋沒不少。 問。擎頭戴角來時如何。曰。老僧只管看。云。看后如何。曰。自起自倒。云。和尚還出得么。曰。銜取一莖草來。僧擬議。師曰。著甚死急。 問。如何是諸佛本源。曰。屋頭問路。云。向上還有事也無。曰。月下拋磚。 問。如何是十身調御。曰。吃水論噎。師以智證精徹。操履高邈。垂手之際不少假。透關之土多望崖而退。紹興之來。叢林殆欲委地。師力扶之以正教。化餘五十年。而王公大臣有過門者將迎。未嘗垂堂。嘗謂眾曰。吾欲得真實慕道之士。令大徹大悟。起雲門一派。俾天下向吾教者。知有此宗。則人自然如水赴壑。豈為枉道而涉叢林耶。辛卯正月二十。擊鼓辭眾。遠近咸集。無不泣留。侍者請偈至再。師呵曰。圓照大通與先師皆不作此態。即瞑目而逝。后七日。塔全身於
【現代漢語翻譯】 現代漢語譯本： 拂子說：『歲朝（新年）拿起筆，萬事都吉祥。』忽然有個人出來問道：『和尚，這個是三家村裡保正（古代官名，負責地方治安）書房裡的東西，為什麼拿到華王座上當作宗乘（佛教的根本教義）？』只對他說：『牛進千頭，馬入百匹。』 僧人問：『大用現前，不遵循常規法則時如何？』回答：『張家兄弟太不像話。』（意指不守規矩）僧人說：『這樣說來，一切處都是可以去的了。』回答：『不要唐突人好。』 問：『心生則法生，心滅則法滅，如果心法雙雙忘卻時，生滅在什麼地方？』回答：『左手拿來右手用。』 問：『如何是從上宗門中的事？』回答：『一畝地。』問：『如果這樣理解可以嗎？』回答：『埋沒了不少。』 問：『擎頭戴角來時如何？』回答：『老僧只管看。』問：『看了之後如何？』回答：『自起自倒。』問：『和尚還能出來嗎？』回答：『銜取一莖草來。』僧人猶豫不決。師父說：『著什麼死急？』 問：『如何是諸佛本源？』回答：『屋頭問路。』問：『向上還有事嗎？』回答：『月下拋磚。』 問：『如何是十身調御？』回答：『吃水論噎。』師父以智慧證悟精深透徹，操守品行高尚遠大，施以援手之際毫不虛假，那些想要通過關隘的人大多望而卻步。紹興年間以來，叢林幾乎要倒塌，師父盡力扶持，用正教匡正。教化眾生五十年，王公大臣路過寺門時，都親自迎接，但師父從未下堂迎接。曾經對眾人說：『我想要得到真正慕道的人，讓他們大徹大悟，興起雲門一派，使天下向往我教的人，知道有這個宗派，那麼人們自然會像水流向低谷一樣，難道是爲了枉費道義而涉足叢林嗎？』辛卯年正月二十，擊鼓告別眾人，遠近的人都聚集而來，沒有不哭泣挽留的。侍者請求師父留下偈語，請求了兩次。師父呵斥道：『圓照大通和先師都不做這種姿態。』隨即閉上眼睛去世。七天後，全身入塔。
【English Translation】 English version: Fuzi (a kind of whisk) said: 'Holding a brush on Sui Chao (New Year's Day) brings auspiciousness to all things.' Suddenly, someone came out and asked: 'Monk, this is from the Baozheng (ancient official title, responsible for local security) study in Sanjia Village, why is it being used as Zongcheng (the fundamental doctrine of Buddhism) on the Hua Wang seat?' He simply replied: 'Thousands of cows enter, hundreds of horses arrive.' A monk asked: 'When great function manifests, and rules are not followed, what then?' He replied: 'The Zhang brothers are too unruly.' (meaning they don't follow the rules) The monk said: 'In that case, everywhere is accessible?' He replied: 'It's best not to be disrespectful.' Asked: 'If the mind arises, the Dharma arises; if the mind ceases, the Dharma ceases. When both mind and Dharma are forgotten, where does arising and ceasing exist?' He replied: 'What the left hand gets, the right hand uses.' Asked: 'What is the matter within the ancestral gate from above?' He replied: 'One mu of land.' (a unit of area) Asked: 'Is it okay to understand it this way?' He replied: 'Much is buried.' Asked: 'What about when one comes with a raised head and wearing horns?' He replied: 'The old monk just watches.' Asked: 'What happens after watching?' He replied: 'Self-rising, self-falling.' Asked: 'Can the monk still get out?' He replied: 'Bring a blade of grass in your mouth.' The monk hesitated. The master said: 'Why are you in such a hurry?' Asked: 'What is the original source of all Buddhas?' He replied: 'Asking for directions at the roof.' Asked: 'Is there anything further beyond?' He replied: 'Throwing bricks under the moon.' Asked: 'What are the ten bodies of the Tamer of Beings?' He replied: 'Discussing choking after drinking water.' The master's wisdom and realization were profound and thorough, his conduct was noble and far-reaching, and his assistance was genuine. Many who sought to pass through the barrier retreated at the edge. Since the Shaoxing era, the monasteries were almost collapsing, and the master did his best to support them with the correct teachings. He taught the people for fifty years, and when princes and ministers passed by the temple gate, they would personally greet him, but the master never went down the hall to greet them. He once said to the assembly: 'I want to find truly devoted seekers of the Way, so that they may achieve great enlightenment, revive the Yunmen school, and let those in the world who aspire to my teachings know that this school exists. Then people will naturally flow like water to a ravine. Is it to waste the Way that one ventures into the monasteries?' On the twentieth day of the first month of Xinmao year, he beat the drum to bid farewell to the assembly, and people from far and near gathered, all weeping and trying to persuade him to stay. The attendant asked the master to leave a verse, asking twice. The master scolded: 'Yuanzhao Datong and the former masters did not act this way.' Then he closed his eyes and passed away. Seven days later, his whole body was placed in a stupa.
寺之東巘。號曰常樂。壽八十有三。臘六十有九。
臨安府徑山照堂了一禪師
上堂曰。參玄之士。觸境遇緣。不能直下透脫者。蓋為業識深重。情妄膠固。六門未息。一處不通。絕點純清。含生難到。直須入林不動草。入水不動波。始可順生死流。入人間世。諸人要會么。以拄杖一畫。曰。只向這裡薦取。
福州大吉法圓禪師
上堂。豎拂子曰。描不成。𦘕不就。吞熱鐵圓。解開大口。吉山報應如斯。自笑人間罕有。
鎮江府金山了心禪師
上堂曰。佛之一字孰云無。木馬泥牛滿道途。倚遍欄干春色晚。海風吹斷碧珊瑚。還有同聲相應。同氣相求者么。百鳥不來樓閣閉。只聞夜雨滴芭蕉。
福州石松祖天禪師
僧問。如何是一心不生。曰。七縱八橫。云。如何是萬法無咎。曰。一場漏逗。
報恩寶月覺然禪師法嗣
嘉興府資聖元祖禪師
僧問。紫金蓮捧干輪足。白玉毫輝萬德身。如何是佛。曰。拖槍帶甲。云。貫華千偈雖殊品。標月還歸理一如。如何是法。曰。元豐條。紹興令。云。林下雅為方外客。人間堪作火中蓮。如何是僧。曰。披席把碗。
慧林慈受懷深禪師法嗣
臨安府靈隱寂室慧光禪師
錢塘夏候氏子。為人克
【現代漢語翻譯】 現代漢語譯本： 寺院的東邊山崖，叫做常樂。年齡八十三歲，僧臘六十九年。
臨安府徑山照堂了一禪師
上堂開示說：『參禪悟道的修行人，接觸境界，遇到因緣，不能當下透徹解脫的，是因為業識深重，情執妄念膠著固結，六根之門未能止息，以至於一處都不能通達。達到絕點純清的境界，對於有情眾生來說難以達到。必須做到入林不動草，入水不動波，才可以順應生死之流，進入人間世。諸位想要領會嗎？』用拄杖畫了一下，說：『只向這裡體會領悟。』
福州大吉法圓禪師
上堂開示。豎起拂塵說：『描繪不成，圖畫不就。吞下燒紅的鐵丸，張開大口。吉山的報應就是這樣，自己笑話人間罕有。』
鎮江府金山了心禪師
上堂開示說：『佛這個字，誰說沒有？木馬泥牛遍滿道路。靠遍欄桿，春色已晚，海風吹斷碧綠的珊瑚。還有同聲相應，同氣相求的人嗎？百鳥不來，樓閣緊閉，只聽見夜雨滴在芭蕉葉上。』
福州石松祖天禪師
有僧人問：『如何是一心不生？』回答說：『七縱八橫。』（形容雜亂無章）問：『如何是萬法無咎？』回答說：『一場漏逗。』（意為都是漏洞）
報恩寶月覺然禪師的法嗣
嘉興府資聖元祖禪師
有僧人問：『紫金蓮花捧著佛的千輻輪足，白玉毫光輝耀著萬德之身，如何是佛？』回答說：『拖槍帶甲。』（形容威武）問：『貫華千偈雖然品類不同，標月的指頭最終還是指向同一個月亮，如何是法？』回答說：『元豐年間的條令，紹興年間的政令。』（意為法令規章）問：『林下高雅，作為方外之客，人間堪能作為火中蓮花，如何是僧？』回答說：『披著草蓆，拿著飯碗。』（形容清貧）
慧林慈受懷深禪師的法嗣
臨安府靈隱寂室慧光禪師
是錢塘夏候氏的兒子，為人能幹。
【English Translation】 English version: East of the temple is a cliff called Chang Le (常樂, meaning 'constant joy'). The age is eighty-three, and the monastic age is sixty-nine.
Chan Master Liao Yi (了一) of Zhaotang (照堂) at Jing Shan (徑山) in Lin'an Prefecture (臨安府)
In an elevated Dharma talk, he said: 'Those who practice Chan (禪) and seek enlightenment, when encountering circumstances and conditions, are unable to directly and thoroughly break through because their karmic consciousness is deep and heavy, and their emotional delusions are stubbornly fixed. The six gates (六門, referring to the six sense organs) have not ceased, and one place is not accessible. Reaching the point of absolute purity is difficult for sentient beings. One must enter the forest without disturbing the grass, and enter the water without disturbing the waves, only then can one follow the flow of birth and death and enter the human world. Do you all want to understand?'. He drew a line with his staff and said, 'Just realize and comprehend it right here.'
Chan Master Fayuan (法圓) of Daji (大吉) in Fuzhou (福州)
In an elevated Dharma talk, he raised his whisk and said: 'Cannot be depicted, cannot be painted. Swallowing a red-hot iron ball, opening a wide mouth. The retribution of Ji Shan (吉山) is like this, laughing at how rare it is in the human world.'
Chan Master Liaoxin (了心) of Jinshan (金山) in Zhenjiang Prefecture (鎮江府)
In an elevated Dharma talk, he said: 'The word 'Buddha' (佛), who says it is not there? Wooden horses and clay oxen fill the roads. Leaning all over the railing, the spring scenery is late, the sea breeze blows off the green coral. Are there any who resonate with the same sound and seek each other with the same spirit? The birds do not come, the pavilions are closed, only the night rain is heard dripping on the banana leaves.'
Chan Master Zutian (祖天) of Shisong (石松) in Fuzhou (福州)
A monk asked: 'What is it when a single thought does not arise?' He replied: 'Seven vertical, eight horizontal.' (七縱八橫, meaning chaotic and disorderly) The monk asked: 'What is it when all dharmas are without fault?' He replied: 'A complete leakage.' (一場漏逗, meaning full of loopholes)
Dharma successor of Chan Master Jue Ran (覺然) of Bao'en Baoyue (報恩寶月)
Chan Master Yuanzu (元祖) of Zisheng (資聖) in Jiaxing Prefecture (嘉興府)
A monk asked: 'A purple-gold lotus supports the thousand-spoked wheel feet, a white jade radiance shines on the body of ten thousand virtues, what is Buddha?' He replied: 'Dragging spears and wearing armor.' (拖槍帶甲, meaning majestic) The monk asked: 'Although the thousand verses of Guanhua (貫華) are of different categories, the finger pointing at the moon still returns to the same principle, what is Dharma?' He replied: 'The regulations of the Yuanfeng (元豐) era, the decrees of the Shaoxing (紹興) era.' (元豐條紹興令, referring to laws and regulations) The monk asked: 'Elegant beneath the forest, as a guest beyond the world, in the human world, one can be a lotus in the fire, what is Sangha?' He replied: 'Wearing a straw mat and holding a bowl.' (披席把碗, meaning simple and poor)
Dharma successor of Chan Master Huai Shen (懷深) of Huilin Cishou (慧林慈受)
Chan Master Huiguang (慧光) of Jishi (寂室) at Lingyin (靈隱) in Lin'an Prefecture (臨安府)
He was a son of the Xiahou (夏候) family of Qiantang (錢塘), and was capable.
苦。凡四坐道場。三奉 詔旨。 上堂曰。不用求真。何須息見。倒騎牛兮入佛殿。羌笛一聲天地空。不知誰識瞿曇面。 僧問。飛來峰頂山色示清凈法身。合澗橋邊溪聲演廣長舌相。正當恁么時。如何是雲門一曲。曰。芭蕉葉上三更雨。云。一句全提超佛祖。滿筵朱紫盡知音。曰。逢人不得錯舉。
臺州國清愚谷妙印禪師
上堂曰。滿口道得底。為甚麼不知有。十分知有底。為甚麼滿口道不得。且道肴訛在甚麼處。若也知得。許你照用同時。明闇俱了。其或未然。道得道不得。知有不知有。南山石大蟲。解作師子吼。
臺州國清垂慈普紹禪師
上堂曰。靈云悟桃華。賢沙傍不肯。多少癡禪和。擔雪去填井。今春華又開。此意誰能領。端的少人知。華落春風靜。
泉州九座慧邃禪師
上堂曰。九座今日向孤峰絕頂駕一隻鐵船。截斷天下人要津。教他揮篙動棹不得。有個錦標子。且道在甚麼人手裡。舉拄杖曰。看看。向道是龍剛不信。等閑奪得始驚人。
慧林月印慧海禪師法嗣
廬山萬杉壽堅禪師
相州人也。 歲旦上堂曰。有一人不拜歲。不迎新。寒暑不能侵其體。聖凡不能混其跡。從來鼻孔遼天。誰管多年曆日。大眾。且道此人即今在甚麼處。卓拄杖曰。
【現代漢語翻譯】 現代漢語譯本 苦。凡四坐道場。三奉 詔旨。上堂說：『不用刻意追求真理，何必停止見解。倒騎著牛進入佛殿，羌笛一聲響徹，天地空曠，不知有誰能識得瞿曇（釋迦牟尼佛）的真面目。』 有僧人問：『飛來峰頂的山色昭示清凈法身，合澗橋邊的溪流聲演說廣長舌相。正當這個時候，什麼是雲門（禪宗門派）的一曲？』 禪師回答：『芭蕉葉上三更雨。』 僧人說：『一句完全提持，超越佛和祖師，滿座的達官貴人都領會了其中的音韻。』 禪師回答：『逢人不可隨便亂說。』
臺州國清愚谷妙印禪師
上堂說：『滿口都能說得出來的人，為什麼反而不知有？十分知有的人，為什麼反而滿口說不出來？那麼，差別究竟在哪裡呢？如果能明白這一點，就允許你照用同時，明暗都清楚瞭解。如果還不明白，說得出說不出，知有不知有，就像南山的大石蟲，也會學著獅子吼叫。』
臺州國清垂慈普紹禪師
上堂說：『靈云（禪師）因見桃花而悟道，賢沙（禪師）卻不肯承認。多少愚癡的禪和子，像用雪去填井一樣徒勞無功。今年春天桃花又開了，有誰能領會其中的真意？真正懂得的人很少，花落時春風也靜止了。』
泉州九座慧邃禪師
上堂說：『九座今日在孤峰絕頂上駕著一隻鐵船，截斷天下人的要道，讓他們想劃槳搖櫓都不能。有個錦標，那麼，究竟在什麼人手裡呢？』舉起拄杖說：『看看。』又說：『說它是龍，你們偏不信，等到輕易奪到手時才感到驚訝。』
慧林月印慧海禪師法嗣
廬山萬杉壽堅禪師
相州人。歲旦上堂說：『有這麼一個人，不拜年，不迎新，寒暑不能侵犯他的身體，聖凡不能混淆他的軌跡。向來鼻孔朝天，誰管他多年的歷日。』 大眾，且說這個人現在在哪裡？』 卓拄杖說。
【English Translation】 English version Suffering. On four occasions, he presided over the Dharma assembly. Three times, he received imperial decrees. In his Dharma talk, he said, 'There's no need to seek truth, why stop seeing? Riding the ox backward into the Buddha hall, the sound of the Qiang flute fills the heavens and the earth. I wonder who recognizes the face of Gautama (Shakyamuni Buddha).' A monk asked, 'The mountain colors of Feilai Peak reveal the pure Dharma body, and the stream sounds by Hejian Bridge expound the broad and long tongue. At just such a time, what is the Yunmen (Zen school) tune?' The Zen master replied, 'The third watch rain on the banana leaves.' The monk said, 'A single phrase completely elevates beyond Buddhas and Patriarchs, and all the dignitaries in attendance understand the tone.' The Zen master replied, 'Don't speak carelessly to just anyone.'
Zen Master Miaoyin of Yugu, Guoqing Temple, Taizhou
In his Dharma talk, he said, 'Those who can speak of it fully, why do they not know it? Those who fully know it, why can't they speak of it fully? Where exactly is the difference? If you understand this, you are allowed to illuminate and use simultaneously, understanding both light and darkness. If not, whether you can speak of it or not, whether you know it or not, the great stone insect of Nanshan will learn to roar like a lion.'
Zen Master Pushao of Chuici, Guoqing Temple, Taizhou
In his Dharma talk, he said, 'Lingyun (Zen master) awakened upon seeing the peach blossoms, but Xiansha (Zen master) refused to acknowledge it. How many foolish Zen monks are like carrying snow to fill a well. This spring, the blossoms have opened again, who can understand this meaning? Truly, few people know it; when the blossoms fall, the spring breeze is still.'
Zen Master Huisui of Jiuzuo, Quanzhou
In his Dharma talk, he said, 'Today, Jiuzuo is piloting an iron boat on the solitary peak, cutting off the essential path for all people, preventing them from rowing or paddling. There is a brocade banner, but in whose hands is it?' Raising his staff, he said, 'Look, look.' He also said, 'Saying it's a dragon, you just don't believe it; only when you easily seize it do you become surprised.'
Dharma Successor of Zen Master Yueyin Huihai of Huilin
Zen Master Shoujian of Wanshan, Lushan
He was from Xiangzhou. On New Year's Day, he said in his Dharma talk, 'There is a person who does not bow to the New Year, nor welcome the New Year. Cold and heat cannot invade his body, and the traces of the holy and the mundane cannot mix with his. His nostrils have always faced the sky, who cares about the many years of the calendar?' Everyone, where is this person now?' He struck the staff.
咄咄咄。沒處去。
廬山萬杉壽隆禪師
自繼兄堅禪師之席。學者四至。一夕。小參敘語畢。復曰。不免舉個公案辭別大眾。良久。曰。青山無限好。猶道不如歸。聲輟而卒。眾愕眙。時方仲夏如焚。留七日。神色無少變。火后。設利如雨。
開先宗禪師法嗣
筠州黃檗惟初禪師
毗陵錦溪人。族蔡氏。妙齡舍家。試經得度。即詣開先。先問。十方智者。皆入此宗。只如此宗作么生入。師擬對。先喝曰。你才開口。堪作甚麼。師悚然曰。愿師指示。先曰。譬如習射。唸唸只在紅心。眼無異盻。手不虛拈。箭發離弦。管取中的。於是豁然領解。出住黃檗。 上堂曰。我見宗大哥。平生槁默危坐。所謂朽木形骸。未嘗口角譊譊。將佛祖言教以當門庭。只要當人歇得十成。自然不向這殼漏子上著到。時有僧問。既不向這殼漏子上著到。未審如何保任。曰。無你用心處。曰。和尚豈無方便。曰。𨫼餅既無汁。壓沙那有油。
潭州嶽麓海禪師
僧問。進前三步時如何。曰。撞頭磕額。云。退後三步時如何。曰。墮坑落塹。云。直得不進不退時又作么生。曰。立地死漢。
雪峰圓覺宗演禪師法嗣
福州鳳山道沼禪師
上堂曰。如來正眼。列祖真規。向出聖凡。超諸
有表。不是目前法。莫生種種心。起滅不相知。箇中無向背。既無向背。如何湊泊徹底。若能無見見。舉頭方證不空空。
福州西禪慧舜禪師
真定府人也。 上堂曰。五日一參。三八普說。千說萬說。橫說豎說。忽有個衲僧出來道。說即不無。爭奈三門頭兩個不肯。山僧即向他道。瞎漢。若不得他兩個。西禪大似不遇知音。 上堂。今朝清旦。萬事成辦。直饒只么休去。已是生枝引蔓。且道截斷葛藤一句作么生道。臥水鐵牛歸北嶺。雙趺單枕雁南飛。 上堂。說不得處。作么生舉。舉不得處。作么生會。會不得處。作么生明。明不得處。作么生透。良久。曰。乞火和煙得。擔泉帶月歸。箇中如未委。紅日曉來輝。
香嚴海印智月禪師法嗣
鄧州香嚴倚松如璧禪師
撫之臨川人。族饒氏。舊名節。字德操。業儒起家。自妙齡飽于學。優於才。工於搜抉。高於志節。深為人所知。然連蹇場屋不弟。後走京師。以詩文鳴上庠。故一時名士皆與之遊。丞相曾公佈聞其名。延為上客。一日。上書陳利害。曾不納。去之鄧。依俞公彥明。留數月。因館仆占對異常。竊怪之。謂仆曰。汝其有以語我來。仆徐對曰。某向守舍。無所用心。聞鄰寺海印長老有道價。往請一轉語體究。忽爾覺悟。身心泰然
。無它也。顧仆曰。汝能是。我乃不能。何哉。徑往扣印。旬餘。忽掣鎖而悟。印印之以偈。師作書報友人呂公本中舍人曰。某自去年十二月二十八日于海印老人處請話咨決。從此日日去參。正月半間。瞥然有個省處。奇哉。奇哉。世間元來有此不可說。不可說。不可說。無量無邊勝事。佛言一大事因緣。豈欺我哉。便向山河大地。草木叢林。墻壁瓦礫。雞鳴狗吠。著衣吃飯。舉手動足處。一一見本來面目。始悟無始以來。生死顛倒。為物所轉。到這裡。如燈破暗。一時失卻。豈不是無量大緣乎。於是棄婚宦。盡發囊橐市之。與仆同祝髮。仆名如琳。尊為兄。已而偕琳遍參諸名宿。所至蒙肯可。歸。結茆香嚴之鶻壁。賢士大夫初聞師圓顱。太息曰。吾黨中失一國士。重為四海惜。襄守趙公岍以天寧挽師開法。衲子爭集。檀信委施無虛日。方盛而棄去。鄧師王公仲癡請居香嚴。未幾。復棄去。道俗遮留不可。遂隱於故廬。示眾曰。變化密移何太急。剎那唸唸一呼吸。八萬四千方便門。且道何門不可入。入不入。曉來雨打芭蕉濕。慇勤更問個中人。門外堂堂相對立。聞啄木鳥鳴。說偈曰。剝剝剝。裡面有蟲外面啄。多少茫茫瞌睡人。頂后一推猶未覺。若不覺。更聽山僧剝剝剝。余語未見。惜其錄非衲子所編。今唯文集行於
【現代漢語翻譯】 現代漢語譯本：沒有其他原因。顧仆（Gupu，人名）說：『你能做到，我卻不能。』為什麼呢？』於是直接去探究『印』（指心印，佛法真諦）。十多天後，忽然像打開鎖一樣領悟了。用偈語來印證這個『印』。師父寫信告訴友人呂公本中舍人（Lv Gongben Zhong Sheren，官名）說：『我自從去年十二月二十八日在海印老人（Haiyin Laoren，人名）處請教佛法，每天都去參訪。正月過半的時候，忽然有了一個領悟之處。真是奇妙啊！世間原來有這種不可說、不可說、不可說的無量無邊的殊勝之事。佛所說的『一大事因緣』（Yidashiyinyin，佛教術語，指佛陀出現於世的根本原因），難道會欺騙我嗎？』於是面對山河大地、草木叢林、墻壁瓦礫、雞鳴狗吠、穿衣吃飯、舉手投足之處，一一見到本來面目。這才明白從無始以來，生死輪迴，都是被外物所迷惑。到了這裡，就像燈打破了黑暗，一時全部消失。這難道不是無量的大因緣嗎？』於是放棄婚姻和官職，拿出所有的錢財去購買物品，與僕人一同剃髮出家。僕人名叫如琳（Rulin，人名），師父尊稱他為兄長。之後與如琳一同遍訪各處名僧大德，所到之處都得到認可。回來后，在香嚴（Xiangyan，地名）的鶻壁（Hubi，地名）結廬而居。賢士大夫們最初聽說師父剃了光頭，嘆息說：『我們這些人中失去了一位國士，實在為天下感到惋惜。』襄守趙公岍（Xiangshou Zhao Gongqian，官名）用天寧寺（Tianning Temple，寺廟名）挽留師父去開壇講法，僧人們爭相聚集，信徒們捐贈的物品沒有一天是空缺的。正在興盛的時候，師父卻離開了。鄧師王公仲癡（Dengshi Wang Gongzhongchi，人名）請師父居住在香嚴寺，沒過多久，師父又離開了。道士和俗人們阻攔挽留都不能阻止。於是隱居在原來的住所。師父向眾人開示說：『變化如此迅速，剎那之間，唸唸之間，一呼一吸之間。八萬四千種方便法門，請問哪一個法門不能進入呢？進入還是不進入？清晨的雨打濕了芭蕉葉。慇勤地再問問其中的人，門外堂堂正正地相對而立。』聽到啄木鳥鳴叫，說了偈語：『剝剝剝，裡面有蟲外面啄。多少茫茫瞌睡人，頂后一推猶未覺。若不覺，更聽山僧剝剝剝。』其餘的話沒有見到，可惜這些記錄不是僧人所編撰的，現在只有文集流傳於世。
【English Translation】 English version: There is no other reason. Gupu (person's name) said, 'You can do it, but I cannot.' Why?' So he went directly to explore the 'seal' (referring to the mind seal, the true essence of the Buddha's teachings). After more than ten days, he suddenly realized it as if a lock had been opened. He used a verse to verify this 'seal'. The master wrote a letter to his friend Lv Gongben Zhong Sheren (official title), saying, 'Since I asked Haiyin Laoren (person's name) about the Dharma on December 28th of last year, I have been visiting him every day. In the middle of the first month, I suddenly had a moment of realization. How wonderful! It turns out that there are such unspeakable, unspeakable, unspeakable, immeasurable and boundless wonderful things in the world. The 'great event and cause' (Yidashiyinyin, Buddhist term, referring to the fundamental reason for the Buddha's appearance in the world) spoken by the Buddha, could it be deceiving me?' So, facing the mountains and rivers, the grass and trees, the walls and tiles, the crowing of chickens and barking of dogs, dressing and eating, raising hands and feet, he saw his original face in everything. Only then did he realize that since the beginningless past, the cycle of birth and death has been caused by being deluded by external things. Arriving here is like a lamp breaking through the darkness, disappearing all at once. Isn't this an immeasurable great cause?' So he gave up marriage and officialdom, took out all his money to buy things, and became a monk with his servant. The servant's name was Rulin (person's name), and the master respected him as his elder brother. Afterwards, he traveled with Rulin to visit famous monks and virtuous people everywhere, and was recognized wherever he went. After returning, he built a hut in Hubi (place name) of Xiangyan (place name). When virtuous scholars and officials first heard that the master had shaved his head, they sighed and said, 'We have lost a man of national importance among us, which is a pity for the world.' Xiangshou Zhao Gongqian (official title) used Tianning Temple (temple name) to retain the master to open a Dharma assembly, and the monks gathered eagerly, and the items donated by believers were never empty for a day. While it was flourishing, the master left. Dengshi Wang Gongzhongchi (person's name) invited the master to live in Xiangyan Temple, but before long, the master left again. Taoists and laypeople tried to stop him, but could not. So he lived in seclusion in his original residence. The master instructed the assembly, saying, 'Changes are so rapid, in an instant, between thoughts, between breaths. Eighty-four thousand expedient methods, may I ask which method cannot be entered? Enter or not enter? The morning rain has wet the banana leaves. Earnestly ask the person within, standing upright face to face outside the door.' Hearing the sound of a woodpecker, he spoke a verse: 'Peck, peck, peck, there are worms inside, pecking outside. How many dazed and sleepy people, even if pushed from behind, are still not aware. If you are not aware, listen to the mountain monk peck, peck, peck.' The rest of the words have not been seen, it is a pity that these records were not compiled by monks, and now only the collection of writings is circulating in the world.
世。建炎三年四月旦。書偈遺眾。無疾而逝。士庶致祭不輟。五月旦。奉全身塔于曰崖之下。世壽六十有五。夏臘二十有七。
嘉泰普燈錄卷第十二
音釋
蹣音盤 泐音勒 琂音言 璘音鄰 于音烏 菟音徒 與去聲 眨音劄 髼音蓬 松音松 榾音骨 柮音咄 飫音瘀 扱初洽切 巘魚蹇切 譊女交初 岍口強切 [薿-(予-(丁-一))+(了-(丁-一))]音紀切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十三
平江府報恩光孝禪寺(臣)僧 (正受) 編
青原第十四世(洞山十世)
天童宏智正覺禪師法嗣
慶元府雪竇聞庵嗣宗禪師
徽城人。族陳氏。幼業經圓具。冠依妙湛慧禪師。詰問次。釋然契悟。慧以麈尾付之。后謁宏智。蒙印可。其道愈尊。出住普照。徙善權．翠巖。遷雪竇。 上堂曰。人人有個鼻孔。唯有善權無鼻孔。為甚麼無。二十年前被人掣落了也。人人有兩個眼睛。唯有善權無眼睛。為甚麼無。被人木槵子換卻了也。人人有個髑髏。唯有善權無髑髏。為甚麼無。借人作屎杓了也。召大眾曰。鼻孔又無。眼睛又無。髑髏又無。諸人還識善權么。若也不識。是諸人埋沒善權。其或未然。更
【現代漢語翻譯】 現代漢語譯本：
（禪師）在建炎三年四月初一的早上，寫下偈語留給眾人，沒有疾病就去世了。士人和百姓前來祭奠，絡繹不絕。五月初一的早上，將全身塔安奉在曰崖之下。世壽六十五歲，僧臘二十七年。 嘉泰普燈錄卷第十二 音釋 蹣音盤，泐音勒，琂音言，璘音鄰，于音烏，菟音徒，與去聲，眨音劄，髼音蓬，松音松，榾音骨，柮音咄，飫音瘀，扱初洽切，巘魚蹇切，譊女交初，岍口強切，[薿-(予-(丁-一))+(了-(丁-一))]音紀切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄 嘉泰普燈錄卷第十三 平江府報恩光孝禪寺(臣)僧 (正受) 編 青原第十四世(洞山十世) 天童宏智正覺禪師法嗣 慶元府雪竇聞庵嗣宗禪師 （禪師是）徽城人，家族姓陳。年幼時學習經書，成年後受具足戒。成年後依止妙湛慧禪師。在請教問題時，豁然開悟。慧禪師將拂塵交付給他。之後參謁宏智禪師，得到印可，他的道行更加受人尊敬。出任普照寺住持，后遷往善權寺、翠巖寺，最後遷往雪竇寺。（禪師）上堂說法時說：『人人都有個鼻孔，唯獨善權寺沒有鼻孔。為什麼沒有呢？因為二十年前被人扯掉了。人人都有兩隻眼睛，唯獨善權寺沒有眼睛。為什麼沒有呢？因為被人用木患子換掉了。人人都有個頭顱，唯獨善權寺沒有頭顱。為什麼沒有呢？因為借給別人當擦屁股的工具了。』（禪師）召集大眾說：『鼻孔又沒有，眼睛又沒有，頭顱又沒有，各位還認識善權寺嗎？如果還不認識，那就是各位埋沒了善權寺。如果不是這樣，再——』
【English Translation】 English version:
On the morning of the first day of the fourth month in the third year of Jianyan, (the Chan master) wrote a verse for the assembly and passed away without illness. Scholars and commoners came to pay their respects continuously. On the morning of the first day of the fifth month, the full-body stupa was enshrined below Ri Cliff. His age was sixty-five, and his monastic age was twenty-seven. Jia Tai Pu Deng Lu, Volume 12 Pronunciation Guide 蹣 (pán), 泐 (lè), 琂 (yán), 璘 (lín), 于 (wū), 菟 (tú), 與 (yǔ, in the departing tone), 眨 (zhá), 髼 (péng), 松 (sōng), 榾 (gǔ), 柮 (duō), 飫 (yù), 扱 (chū qià qiē), 巘 (yú jiǎn qiē), 譊 (nǚ jiāo chū), 岍 (kǒu qiáng qiē), [薿-(予-(丁-一))+(了-(丁-一))] (jǐ qiē) Supplement to the Buddhist Canon, Volume 79, No. 1559, Jia Tai Pu Deng Lu Jia Tai Pu Deng Lu, Volume 13 Compiled by (Disciple) Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery in Pingjiang Prefecture Fourteenth Generation of Qingyuan (Tenth Generation of Dongshan) Dharma Successor of Chan Master Hongzhi Zhengjue of Tiantong Chan Master Wen'an Sizong of Xuědòu Monastery in Qingyuan Prefecture (The Chan Master) was from Huicheng, of the Chen family. He studied the scriptures in his youth and received full ordination upon adulthood. After adulthood, he relied on Chan Master Miaozhan Hui. During questioning, he suddenly attained enlightenment. Chan Master Hui gave him a whisk. Later, he visited Hongzhi Chan Master and received his approval, and his Dao became more respected. He became the abbot of Puzhao Monastery, and later moved to Shanquan Monastery and Cuiyan Monastery, and finally moved to Xuědòu Monastery. (The Chan Master) said during the Dharma talk: 'Everyone has a nose, but Shanquan Monastery has no nose. Why not? Because it was torn off twenty years ago. Everyone has two eyes, but Shanquan Monastery has no eyes. Why not? Because they were replaced with soapberry seeds. Everyone has a skull, but Shanquan Monastery has no skull. Why not? Because it was borrowed by someone to use as a toilet scraper.' (The Chan Master) summoned the assembly and said: 'There is no nose, no eyes, and no skull. Do you still recognize Shanquan Monastery? If you don't recognize it, then you are burying Shanquan Monastery. If not, then—'
聽一頌。澗底泥牛金貼面。山頭石女著真紅。系驢橛上生芝草。不是雲靄香爐峰。 上堂。空劫田地。歷歷分明。域外風光。堂堂不隱。憑祖父舊年書契。付兒孫今日耕鋤。箇中道種不枯。直下靈苗秀實。功中得妙。自然活計興隆。足下無私。方信本無滲漏。得力底。須知來處。飽參底。切忌顢頇。若能步步不迷。即是吾家眷屬。 上堂。翠巖不是不說。只為無個時節。今朝快便難逢。一句為君剖決。露柱本是木頭。秤錘只是生鐵。諸人若到諸方。莫道山僧饒舌。 上堂。少林坐。庾嶺行。書偈傳衣成戰爭。庾嶺行。少林坐。得髓安心成話墮。兩家公案未曾圓。後代兒孫作殃禍。這殃禍。可煞大。天下衲僧透不過。 僧問。眼若不睡。諸夢自除。如何是不睡底眼。曰。論劫不曾開。云。為甚麼論劫不曾開。曰。不顧一切。 問。如何是道。曰。雨多根腳爛。日盛鬢毛焦。云。如何是道中人。曰。冰肌明似玉。雪體瑩如珠。 問。如何是大通智勝佛。曰。半夜紅輪耀大地。森羅萬象一時明。云。如何是十劫坐道場。曰。大地紅塵起。虛空不展顏。云。如何是佛法不現前。曰。陶潛醉石今猶在。五柳陰中不變春。 問。如何是常在底人。曰。石里無星火。拶著便光生。云。如何是不在底人。曰。翻身直透千峰外。更不回頭
【現代漢語翻譯】 現代漢語譯本： 聽我唱一首偈語：澗底的泥牛，臉上貼著金箔；山頭的石女，穿著鮮艷的紅衣。系驢的木樁上，竟然生長出靈芝。如果僅僅看到雲霧繚繞，那就不是真正的香爐峰了。 上堂開示：空劫（Kongan, 指時間無限久遠）的田地，歷歷分明，毫不含糊。域外（Yuwai, 指超出世俗的境界）的風光，堂堂正正，毫無隱藏。憑藉祖父輩遺留下來的書契，傳給兒孫們今天繼續耕耘。這其中的道種不會枯萎，直接就能生長出秀美豐碩的靈苗。在修行中獲得妙處，自然生活興隆。如果心底無私，才能相信本性沒有缺失。想要得力，必須知道力量的來源。已經飽參的人，切記不要含糊。如果能步步不迷失方向，那就是我們自己家的人。 上堂開示：翠巖（Cuiyan, 人名，禪宗祖師）不是不願意說，只是沒有合適的時機。今天這般痛快淋漓的機緣難得，我就為你們剖析決斷一句：露柱（Luzhu, 寺院中的柱子）本來就是木頭，秤錘（Chengchui, 稱重用的鐵塊）也只是生鐵。各位如果到了其他地方，不要說我這個山僧饒舌多話。 上堂開示：少林（Shaolin, 寺名）坐禪，庾嶺（Yuling, 地名）行走，因為書寫偈語、傳授衣缽而引發爭鬥。庾嶺行走，少林坐禪，得到精髓、安心修行反而成了空談。兩家的公案始終沒有解決，給後代子孫留下禍患。這禍患，可真是太大了，天下的僧人都無法擺脫。 僧人問：如果眼睛不睡覺，各種夢境自然消除。什麼是『不睡覺的眼睛』？ 禪師回答：從無量劫以來，這眼睛就沒曾睜開過。 僧人問：為什麼從無量劫以來，這眼睛就沒曾睜開過？ 禪師回答：因為這眼睛不顧及一切。 僧人問：什麼是道？ 禪師回答：雨水過多，根腳腐爛；陽光太烈，鬢髮焦枯。 僧人問：什麼是道中人？ 禪師回答：冰清玉潔的肌膚，明亮如玉；雪白的身體，晶瑩如珠。 僧人問：什麼是大通智勝佛（Datong Zhisheng Fo, 佛名）？ 禪師回答：半夜裡紅色的太陽照耀大地，世間萬象一時都明亮起來。 僧人問：什麼是十劫坐道場？ 禪師回答：大地上揚起紅色的塵土，虛空也無法舒展容顏。 僧人問：什麼是佛法不現前？ 禪師回答：陶淵明（Tao Yuanming, 人名，詩人）醉臥的石頭如今還在，五柳樹的綠蔭中，春色依舊不變。 僧人問：什麼是常在的人？ 禪師回答：石頭裡沒有星火，但一碰撞就會發出光芒。 僧人問：什麼是不在的人？ 禪師回答：翻身直接穿透千重山峰之外，再也不回頭。
【English Translation】 English version: Listen to this verse: The mud ox at the bottom of the stream has gold leaf on its face; the stone woman on the mountain wears true red. On the stake for tethering donkeys, ganoderma grows. If you only see the misty clouds, that is not the true Incense Burner Peak (Xianglu Feng). Ascending the hall: The field of the empty kalpa (Kongan, infinitely long time) is distinct and clear. The scenery beyond the realm (Yuwai, beyond the mundane world) is grand and unobscured. Relying on the deeds passed down from our ancestors, we pass them on to our children and grandchildren to continue cultivating today. The seed of the Way within will not wither, and a beautiful and fruitful spiritual seedling will grow directly. Obtaining the subtlety in practice, life will naturally flourish. If there is no selfishness in your heart, you can believe that your nature has no leakage. If you want to gain strength, you must know where the strength comes from. Those who have fully participated, must avoid being muddled. If you can walk step by step without getting lost, then you are one of our family. Ascending the hall: Cuiyan (Cuiyan, name of a Zen master) is not unwilling to speak, but there is no suitable time. Today, such a joyful opportunity is rare, so I will analyze and decide a sentence for you: The pillar (Luzhu, pillar in a temple) is originally wood, and the weight (Chengchui, iron block for weighing) is just pig iron. If you go to other places, don't say that this mountain monk is verbose. Ascending the hall: Shaolin (Shaolin, name of a temple) sits in meditation, Yuling (Yuling, place name) walks. Writing verses and passing down robes caused conflict. Yuling walks, Shaolin sits. Obtaining the essence and settling the mind became empty talk. The cases of the two families have never been resolved, leaving disaster for future generations. This disaster is really too great, and the monks of the world cannot escape it. A monk asked: If the eyes do not sleep, all dreams will naturally disappear. What are 'eyes that do not sleep'? The Zen master replied: From countless kalpas, these eyes have never been opened. The monk asked: Why have these eyes never been opened from countless kalpas? The Zen master replied: Because these eyes do not care about anything. The monk asked: What is the Way? The Zen master replied: Too much rain, the roots rot; too much sun, the hair withers. The monk asked: What is a person of the Way? The Zen master replied: The icy and jade-like skin is as bright as jade; the snowy body is as crystal clear as a pearl. The monk asked: What is Datong Zhisheng Buddha (Datong Zhisheng Fo, name of a Buddha)? The Zen master replied: In the middle of the night, the red sun shines on the earth, and all phenomena in the world become clear at once. The monk asked: What is sitting in the place of enlightenment for ten kalpas? The Zen master replied: Red dust rises on the earth, and the void cannot unfold its face. The monk asked: What is the Dharma not appearing before us? The Zen master replied: Tao Yuanming's (Tao Yuanming, name of a poet) drunken stone is still there today, and the spring scenery remains unchanged in the shade of the five willows. The monk asked: What is a person who is always present? The Zen master replied: There is no spark in the stone, but it will produce light when struck. The monk asked: What is a person who is not present? The Zen master replied: Turning over and going straight through thousands of peaks, never looking back.
望故關。云。未審此人如何親近。曰。白雲路斷無訊息。佛祖從來不得名。 問。蓮華未出水時如何。曰。沒卻你鼻孔。云。出水后如何。曰。穿著你眼睛。 問。如何是返本還源事。曰。泥牛入土。云。如何是禪。曰。強詞奪正理。云。如何是正法眼。曰。烏豆。二十三年十月朔。示微恙。初三。與得法上足翠巖．宗靜言別。泊然而逝。是月十三日。塔全身於寺之西南隅。
常州善權法智禪師
陜府人。族柏氏。壯于西京聖果寺祝髮。習華嚴。棄謁南陽謹。次參洪峰智。逾十年無所證。後於宏智言下豁然。出住善權。次居金粟。 上堂曰。明月高懸未照前。雪眉人憑玉欄干。夜深雨過風雷息。客散云樓酒碗乾。 上堂。三界無法。何處求心。驚蛇入草。飛鳥出林。雨過山堂秋夜靜。市聲終不到孤岑。
隨州大洪法為禪師
天臺鮑氏子。 上堂曰。法身無相。不可以音聲求。妙道忘言。豈可以文字會。縱使超佛越祖。猶落階梯。直饒說妙談玄。終掛唇齒。須是功勛不犯。影跡不留。枯木寒巖。更無津潤。幻人木馬。情識皆空。方能垂手入廛。轉身異類。不見道。無漏國中留不住。卻來煙塢臥寒沙。 上堂。舉香嚴上樹話。乃曰。緣𩯭紅裙窈窕娘。百華園裡采蠶桑。三三兩兩羞人見。偷眼戲他
【現代漢語翻譯】 現代漢語譯本 望故關禪師問道：『不知應該如何親近這個人？』 禪師回答：『白雲阻斷道路，沒有訊息傳來，佛祖也從來沒有留下名號。』 有人問：『蓮花未出水時是什麼樣的？』 禪師回答：『遮沒你的鼻孔。』 那人又問：『出水后又是什麼樣的？』 禪師回答：『穿透你的眼睛。』 有人問：『什麼是返本還源的事？』 禪師回答：『泥牛入土。』 有人問：『什麼是禪？』 禪師回答：『強行用言語奪取真正的道理。』 有人問：『什麼是正法眼？』 禪師回答：『烏豆。』 二十三年十月初一，禪師略感不適。初三，與得意弟子翠巖（Cuiyan）和宗靜（Zongjing）告別，安詳圓寂。當月十三日，全身舍利塔建於寺廟的西南角。
常州善權法智禪師
是陜府人，姓柏。成年後在西京聖果寺剃度出家，學習《華嚴經》。後來放棄學經，去拜訪南陽謹禪師，接著參拜洪峰智禪師，十年多也沒有開悟。之後在宏智禪師的言語下豁然開悟，於是出任善權寺住持，之後又住在金粟寺。 禪師上堂說法：『明月高高懸掛，在照耀之前，雪白的眉毛的人依靠著玉石欄桿。深夜雨過，風雷停止，客人散去，云樓上的酒碗也空了。』 禪師上堂說法：『三界沒有固定的法則，到哪裡去尋求心呢？就像受驚的蛇鉆入草叢，飛鳥飛出樹林。雨後的山寺，秋夜寂靜，市井的聲音終究傳不到這孤獨的山峰。』
隨州大洪法為禪師
是天臺鮑氏之子。 禪師上堂說法：『法身沒有固定的形象，不能用聲音去尋求；微妙的道理超越言語，怎麼能用文字去理解？縱然超越佛和祖師，仍然是落入階梯；即使說得多麼玄妙，終究還是掛在嘴邊。必須做到不留下任何功勛，不留下任何痕跡，像枯木寒巖一樣，不再有任何滋潤，像幻化的人和木頭做的馬一樣，所有的情感和意識都空無所有，才能垂下手進入世俗，轉身變成不同的形態。』 『沒聽過嗎？無漏的國土留不住，卻來到煙霧籠罩的河灘，躺在寒冷的沙灘上。』 禪師上堂，舉香嚴禪師上樹的故事，於是說：『打扮妖嬈的女子，在百花園裡採摘蠶桑。三三兩兩，羞於見人，偷偷地用眼睛戲弄他人。』
【English Translation】 English version Zen Master Wang Guguan asked: 'I don't know how to approach this person?' The Zen master replied: 'White clouds block the road, and no news comes. Buddhas and patriarchs have never left a name.' Someone asked: 'What is the lotus before it emerges from the water?' The Zen master replied: 'Cover your nostrils.' The person then asked: 'What is it after it emerges from the water?' The Zen master replied: 'Piercing your eyes.' Someone asked: 'What is the matter of returning to the origin?' The Zen master replied: 'A mud ox enters the soil.' Someone asked: 'What is Zen?' The Zen master replied: 'Forcibly using words to seize the true principle.' Someone asked: 'What is the eye of the true Dharma?' The Zen master replied: 'Black beans.' On the first day of the tenth month of the twenty-third year, the Zen master felt slightly unwell. On the third day, he bid farewell to his accomplished disciples Cuiyan (Jade Cliff) and Zongjing (Honoring Stillness), and passed away peacefully. On the thirteenth day of that month, the stupa containing his whole body relics was built in the southwest corner of the temple.
Zen Master Fachi of Shanquan Temple in Changzhou
He was a native of Shan Prefecture, with the surname Bai. As an adult, he was tonsured at Xingguo Temple in Xijing, studying the Avatamsaka Sutra. Later, he abandoned his studies and went to visit Zen Master Nanyang Jin, and then visited Zen Master Hongfeng Zhi. He did not attain enlightenment for more than ten years. Later, he suddenly became enlightened under the words of Zen Master Hongzhi, so he became the abbot of Shanquan Temple, and later lived in Jin Su Temple. The Zen master ascended the hall and said: 'The bright moon hangs high, before it shines, a person with snow-white eyebrows leans on the jade railing. Late at night, the rain has passed, the wind and thunder have stopped, the guests have dispersed, and the wine bowls in the cloud tower are empty.' The Zen master ascended the hall and said: 'There are no fixed laws in the three realms, where can one seek the mind? Like a startled snake entering the grass, a flying bird leaving the forest. After the rain, the mountain temple is quiet on an autumn night, and the sound of the market cannot reach this solitary peak.'
Zen Master Fawei of Dahong Temple in Suizhou
He was the son of the Bao family of Tiantai. The Zen master ascended the hall and said: 'The Dharma body has no fixed form, and cannot be sought with sound; the subtle principle transcends words, how can it be understood with writing? Even if one surpasses the Buddhas and patriarchs, one is still falling into steps; even if one speaks of the profound, one is still hanging on the lips.' 'One must achieve not leaving any merit, not leaving any traces, like a withered tree and a cold rock, no longer having any moisture, like a phantom person and a wooden horse, all emotions and consciousness are empty, then one can lower one's hand and enter the world, turning into different forms.' 'Haven't you heard? The un-leaking land cannot be retained, but comes to the misty river beach, lying on the cold sand.' The Zen master ascended the hall and cited the story of Zen Master Xiangyan climbing a tree, and then said: 'A charming woman, picking mulberry leaves in the Baihua Garden. In groups of two or three, shy to be seen, secretly teasing others with her eyes.'
年少郎。
真州長蘆琳禪師
上堂。拈拄杖曰。其宗也。離心意識。其旨也。超去來今。離心意識故。品萬類不見差殊。超去來今故。盡十方更無滲漏。當頭不犯。徹底無依。悟向朕兆未生已前。用在功勛不犯之處。平常活計。不用躊躕。擬議之間。即沒交涉。
臨安府凈慈自得慧暉禪師
會稽上虞人。族張氏。幼依澄照道凝。年十二。染削進具。甫二十。扣真歇于長蘆。微有所證。旋里謁宏智。智舉當明中有暗。不以暗相遇。當暗中有明。不以明相睹問之。語不契。初夜定回往聖僧前燒香。而宏智適至。師見之。頓明前話。次日。入室。智舉堪嗟去日顏如玉。卻嘆回時𩯭似霜詰之。師曰。其入離。其出微。自爾問答無滯。智許為室中真子。紹興丁巳。待制仇公悆請開法補陀。徙萬壽及吉祥．雪竇。淳熙三年。 來補凈慈。 上堂曰。朔風凜凜掃寒林。葉落歸根露赤心。萬派朝宗船到岸。六窗虛映芥投針。本成現。莫他尋。性地閑閑耀古今。戶外凍消春色動。四山渾作木龍吟。 上堂。釋迦老子窮理盡性。金口敷宣一代時教。珠回玉轉。被人喚作拭不凈故紙。達磨祖師以一乘法直指單傳。面壁九年。不立文字。被人喚作壁觀婆羅門。且道作么生行履。免被傍人指注去。衲帔矇頭萬事休。此時
【現代漢語翻譯】 現代漢語譯本：
年少郎
真州長蘆琳禪師
禪師上堂說法，拿起拄杖說：『所謂的宗，就是離心意識；所謂的旨，就是超越過去、現在、未來。因為離心意識，所以看待萬物，不見差別；因為超越過去、現在、未來，所以窮盡十方，更無滲漏。』當頭棒喝，不容冒犯，徹底覺悟，無所依賴。要在朕兆未生之前就領悟，要在不著痕跡之處去運用。平常的活計，不用猶豫。稍微一思量，就毫無關係了。
臨安府凈慈自得慧暉禪師
禪師是會稽上虞人，俗家姓張。年幼時依止澄照道凝禪師。十二歲時剃度受戒。剛滿二十歲，就去長蘆拜訪真歇禪師，略有所悟。之後回到家鄉拜見宏智禪師。宏智禪師問他：『當明中有暗，不以暗相遇；當暗中有明，不以明相睹。』禪師的回答不契合。一天晚上禪定后回到聖僧前燒香，宏智禪師正好來到。禪師見到他，頓時明白了之前的話。第二天，入室請教，宏智禪師舉例說：『可嘆離去的日子顏如玉，卻嘆息回來時鬢髮如霜。』詰問他。禪師回答說：『其入也離，其出也微。』從此問答之間毫無滯礙。宏智禪師認可他是室中真子。紹興丁巳年，待制仇公悆（Yù）（官名）請禪師去補陀開法，后又遷往萬壽寺、吉祥寺、雪竇寺。淳熙三年，來到凈慈寺。上堂說法：『朔風凜凜掃寒林，葉落歸根露赤心。萬派朝宗船到岸，六窗虛映芥投針。』本來就是現成的，不要向外尋求。自性之地閒適自在，照耀古今。戶外冰凍消融，春色萌動，四山都好像木龍在吟唱。
禪師上堂說法：『釋迦老子（釋迦牟尼佛）窮究真理，徹底瞭解自性，用金口宣說了一代時教。珠回玉轉，卻被人叫做擦不乾淨的廢紙。達磨祖師（菩提達摩）用一乘佛法直接指點，單獨傳授，面壁九年，不立文字，卻被人叫做壁觀婆羅門。』那麼，應該怎樣做，才能免得被人指指點點呢？衲衣矇頭，萬事皆休。此時……
【English Translation】 English version:
Young Man
Chan Master Lin of Changlu in Zhenzhou
The Master ascended the Dharma hall and, raising his staff, said: 'Its essence is to be apart from the discriminating mind. Its purpose is to transcend past, present, and future. Because it is apart from the discriminating mind, it sees no difference in the myriad things. Because it transcends past, present, and future, it exhausts the ten directions without leakage.' To strike head-on without offense, to be thoroughly without reliance. To awaken before the signs arise, to use it where merit does not intrude. Ordinary living, without hesitation. The moment you deliberate, it's irrelevant.
Chan Master Zide Huihui of Jingci Monastery in Lin'an Prefecture
The Master was from Shangyu in Kuaiji, with the family name Zhang. In his youth, he relied on Cheng Zhao Daoning. At the age of twelve, he shaved his head and received the precepts. Barely twenty, he visited Zhenxie at Changlu and had a slight awakening. He then returned home to visit Hongzhi. Hongzhi asked him, 'When there is darkness in brightness, do not meet it with darkness. When there is brightness in darkness, do not look at it with brightness.' His answer did not accord. One night, after returning from meditation, he went to burn incense before the Holy Monks Hall, and Hongzhi happened to arrive. The Master saw him and suddenly understood the previous words. The next day, he entered the room, and Hongzhi cited, 'It is lamentable that the face was like jade on the day of departure, but alas, the temples are like frost on the day of return,' and questioned him. The Master said, 'Its entry is apart, its exit is subtle.' From then on, there were no obstacles in their questions and answers. Hongzhi acknowledged him as a true son of the room. In the Ding Si year of Shaoxing, the Attendant-in-waiting, Qiu Gong Yu (official title), invited him to open the Dharma at Putuo, and later he moved to Wanshou, Jixiang, and Xuedou Monasteries. In the third year of Chunxi, he came to Jingci Monastery. Ascending the hall, he said: 'The piercing north wind sweeps the cold forest, leaves fall to their roots, revealing the red heart. All streams flow to the sea, the boat reaches the shore, six windows dimly reflect a mustard seed thrown at a needle.' It is inherently present, do not seek it elsewhere. The nature-ground is leisurely and shines through the ages. Outside the door, the frost melts and the spring colors stir, the four mountains all sound like wooden dragons singing.
The Master ascended the hall and said: 'Old Shakya (Shakyamuni Buddha) exhausted principle and thoroughly understood his nature, using his golden mouth to expound the teachings of a lifetime. Pearls turning and jade rolling, yet people call it unclean waste paper. Patriarch Bodhidharma (Bodhidharma) directly pointed and singularly transmitted the One Vehicle Dharma, facing the wall for nine years, not establishing words, yet people call him a wall-gazing Brahmin.' Then, how should one act to avoid being pointed at by others? A patched robe over the head, all affairs cease. At this moment...
山僧都不會。 上堂。舉風幡話。師曰。風幡動處著得個眼。即是上座。風幡動處失卻個眼。即是風幡。其或未然。不是風幡不是心。衲僧徒自強錐針。巖房雨過昏煙凈。臥聽涼風生竹林。七年秋。退歸雪竇。晦藏明覺塔。十年仲冬二十九日中夜。沐浴書偈而逝。窆全身於中峰。號雙塔。世壽八十有七。僧臘七十有五。
慶元府瑞巖石窗法恭禪師
郡之奉化人。族林氏。于棲真院下發受具。往延慶講下。一夕。誦蓮經。至父母所生眼。悉見三千界時。聞風刺棕櫚葉聲。欻然有省。棄依天童。始明大事。凡當世弘法者。悉往咨決之。出住能仁。次補光孝．瑞巖。 上堂曰。春風楊柳眉。春禽弄百舌。一片祖師心。兩處俱漏泄。不動步還家。習漏頓消滅。時投玉線芒。曉貫金針穴。深固實幽遠。無人孰辨別。慚愧可憐生。頭頭皆合轍。不念阿彌陀。南無干屎橛。無智癡人前。第一不得說。 上堂。頭祖才始升堂。百丈卷席歸去。不是拾得寒山。有理也無雪處。 上堂。見得徹。用時親。相逢儘是箇中人。望空雨寶休夸富。無地容錐未是貧。踏著秤磓硬似鐵。八兩元來是半斤。 上堂。舉。世尊生下。一手指天。一手指地。云。天上天下。唯我獨尊。師曰。五天一隻蓬蒿箭。攪動支那百萬兵。不得雲門行正令。
【現代漢語翻譯】 現代漢語譯本： 山僧什麼都不會。 上堂說法。 舉風幡的典故。禪師說：『在風幡飄動之處看得清清楚楚，那就是上座。在風幡飄動之處看不清楚，那就是風幡本身。如果還不是這樣，既不是風幡也不是心，衲子們只是徒勞地用錐子和針。』巖房雨後，空氣清新，我躺著聽涼風吹過竹林的聲音。七年後秋天，退隱回到雪竇寺，隱藏在明覺塔中。十年後的仲冬二十九日半夜，沐浴后寫下偈語圓寂。全身安葬在中峰，謚號雙塔。世壽八十七歲，僧臘七十五年。
慶元府瑞巖石窗法恭禪師
是郡里奉化人，姓林。在棲真院剃度受具足戒。前往延慶寺學習經論。一天晚上，誦讀《蓮華經》，當讀到『父母所生眼，悉見三千界』時，聽到風吹棕櫚葉的聲音，忽然有所領悟。於是離開延慶寺，依止天童寺，開始明白大事。凡是當時弘揚佛法的人，都去向他請教。後來住持能仁寺，接著又補任光孝寺、瑞巖寺。 上堂說法：『春風吹拂楊柳，楊柳如眉眼般舒展，春天的鳥兒鳴叫，如百舌鳥般婉轉動聽。這一片祖師禪心，卻在兩處都泄露了。不移動腳步回到家，長久以來的習氣和過失頓時消滅。此時投出玉線般的光芒，瞬間穿透金針般的孔穴。』深奧堅固而幽遠，沒有人能夠分辨。慚愧啊，可憐的眾生，所作所為都符合規律。不念阿彌陀佛，念『南無干屎橛』。在沒有智慧的愚癡人面前，千萬不能這樣說。 上堂說法：『頭祖（指百丈禪師）才剛升座，百丈禪師就捲起坐席回去了。』不是拾得和寒山，有道理也無處可說。 上堂說法：『見得透徹，用起來就親切，相逢的人都是同道中人。不要誇耀從天空中下雨般得到珍寶而變得富有，沒有地方可以插針也不能算是貧窮。』踩在秤砣上硬得像鐵一樣，八兩原來就是半斤。 上堂說法：『舉例說，世尊降生時，一手指天，一手指地，說：『天上天下，唯我獨尊。』禪師說：『五天（指印度）就像一支蓬蒿箭，攪動了支那（指中國）百萬大軍。』不得雲門宗的行正令。
【English Translation】 English version: This mountain monk knows nothing. Ascending the hall, he cited the story of the wind and the banner. The Master said, 'To see clearly where the wind and banner move is to be an honored guest. To miss the point where the wind and banner move is just to see the wind and banner themselves. If it's not like this, then it's neither wind nor banner, nor mind. Monks are just futilely using awls and needles.' After the rain in the rock chamber, the air is clear and still. I lie listening to the cool breeze rustling through the bamboo grove. After seven years, in the autumn, he retired to Snow Hermitage, concealing himself in the Mingjue Pagoda. On the twenty-ninth day of the eleventh month, at midnight, after bathing, he wrote a verse and passed away. He was buried whole at Zhongfeng, and given the posthumous title 'Twin Pagodas'. His worldly age was eighty-seven, and his monastic age was seventy-five.
Chan Master Fakong of Shichuang (Stone Window) at Ruiyan (Auspicious Cliff) Monastery in Qingyuan Prefecture
He was a native of Fenghua in the prefecture, of the Lin family. He received full ordination at Qixing (Dwelling in Truth) Monastery. He went to Yanqing Monastery to study the scriptures. One evening, while reciting the Lotus Sutra, when he reached the line 'The eyes born of parents see all three thousand worlds,' he heard the sound of the wind piercing through the palm leaves and suddenly had an awakening. He then left Yanqing Monastery and relied on Tiantong Monastery, beginning to understand the great matter. All those who propagated the Dharma in that era would consult him. He first resided at Nengren Monastery, and then successively filled the positions at Guangxiao and Ruiyan Monasteries. Ascending the hall, he said, 'The spring breeze caresses the willows, their leaves like eyebrows, the spring birds sing, like the warbling of a mockingbird. This piece of the ancestral teacher's mind is leaked out in two places. Without moving a step to return home, long-standing habits and faults are instantly eliminated. At this moment, cast out a jade-like ray, instantly piercing through the golden needle's eye.' Deep, firm, and remote, no one can discern it. Ashamed, pitiful sentient beings, everything they do is in accordance with the rules. Do not recite Amitabha Buddha, recite 'Namo dried shit stick'. In front of ignorant fools, you must never say this. Ascending the hall, he said, 'As soon as the first ancestor (referring to Baizhang Zen Master) ascended the seat, Baizhang Zen Master rolled up his mat and left.' Not Hanshan and Shide, there is reason but nowhere to speak of it. Ascending the hall, he said, 'See through it thoroughly, use it intimately, those who meet are all kindred spirits. Don't boast about becoming rich from treasures raining down from the sky, not having a place to insert an awl is not necessarily poverty.' Stepping on the weight of the scale, it's as hard as iron, eight ounces is originally half a pound. Ascending the hall, he cited, 'When the World Honored One (Shakyamuni Buddha) was born, he pointed one hand to the sky and one hand to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.' The Master said, 'The five Indias are like a single arrow of artemisia, stirring up a million soldiers in China.' He did not obtain the correct command of the Yunmen (Cloud Gate) School.
幾乎錯認定盤星。
襄陽府石門清涼法真禪師
劍門人也。后住萬壽。上堂曰。柳色含煙。春光迥秀。一峰孤峻。萬卉爭芳。白雲淡濘已無心。滿目青山元不動。漁翁垂鉤。一溪寒雪未曾消。野渡無人。萬古碧潭清似鏡。賓中有主。拄杖橫挑日月輪。主中有賓。踏破草鞋赤腳走。直得賓主互顯。殺活自由。理事混融。正偏不滯。入荒田不揀。信手拈來草。且道如何委悉。塵中雖有隱身術。爭似全身入帝鄉。
慶元府光孝了堂思徹禪師
上堂曰。羊頭車子推明月。沒底船兒載曉風。一句頓超情量外。道無南北與西東。所以劫前訊息。非口耳之所傳。格外真規。豈思量之能解。須知佛佛祖祖。了無一法為人。子子孫孫。直下全身荷負。既已萬機寢削。自然一糝不留。湛湛之波。碧水冷涵于秋色。靈靈之照。霽天凈洗于冰輪。宛轉旁參。葉通兼帶。夢手推開玉戶。翻身撥動機輪。正令才行。又見一陽萌動。化功密運。俄驚三世變遷。雖則默爾無言。爭奈熾然當說。無遷無變。今朝拈置一邊。有故有新。且道如何話會。諸人還委悉么。群陰消剝盡。來日是[書-曰+((烈-列)/曰)]云。
長蘆真歇清了禪師法嗣
真州長蘆妙覺慧悟禪師
上堂曰。盡大地是個解脫門。把手拽
【現代漢語翻譯】 幾乎錯認定盤星。
襄陽府石門清涼法真禪師
劍門人也。后住萬壽。上堂曰。柳色含煙。春光迥秀。一峰孤峻。萬卉爭芳。白雲淡濘已無心。滿目青山元不動。漁翁垂鉤。一溪寒雪未曾消。野渡無人。萬古碧潭清似鏡。賓中有主。拄杖橫挑日月輪。主中有賓。踏破草鞋赤腳走。直得賓主互顯。殺活自由。理事混融。正偏不滯。入荒田不揀。信手拈來草。且道如何委悉。塵中雖有隱身術。爭似全身入帝鄉。
慶元府光孝了堂思徹禪師
上堂曰。羊頭車子推明月。沒底船兒載曉風。一句頓超情量外。道無南北與西東。所以劫前訊息。非口耳之所傳。格外真規。豈思量之能解。須知佛佛祖祖。了無一法為人。子子孫孫。直下全身荷負。既已萬機寢削。自然一糝不留。湛湛之波。碧水冷涵于秋色。靈靈之照。霽天凈洗于冰輪。宛轉旁參。葉通兼帶。夢手推開玉戶。翻身撥動機輪。正令才行。又見一陽萌動。化功密運。俄驚三世變遷。雖則默爾無言。爭奈熾然當說。無遷無變。今朝拈置一邊。有故有新。且道如何話會。諸人還委悉么。群陰消剝盡。來日是[書-曰+((烈-列)/曰)]云。
長蘆真歇清了禪師法嗣
真州長蘆妙覺慧悟禪師
上堂曰。盡大地是個解脫門。把手拽
【English Translation】 Almost mistook it for the North Star.
Shi Men Qingliang Fazhen, a Chan master of Xiangyang Prefecture
He was from Jianmen and later resided at Wanshou. In his sermon, he said: 'The willow's color holds mist, the spring scenery is exceptionally beautiful. A solitary peak stands tall, myriad flowers compete in fragrance. White clouds are lightly settled, without intention. The entire view is of green mountains, fundamentally unmoving. An old fisherman casts his line, a stream of cold snow has yet to melt away. At the deserted ferry, no one is present, the ancient green pool is as clear as a mirror. Within the guest, there is a host. The staff horizontally picks up the sun and moon. Within the host, there is a guest. Trampling through straw sandals, walking barefoot. Directly attaining the mutual manifestation of guest and host, freedom in killing and giving life. Principle and phenomena are mixed and harmonized, right and biased are not attached. Entering the barren field without picking, casually picking up grass. Now, how to thoroughly understand? Though there are hidden arts in the dust, how can they compare to entering the imperial homeland with the whole body?'
Si Che, Chan Master Liaotang of Guangxiao Temple in Qingyuan Prefecture
In his sermon, he said: 'A sheep-headed cart pushes the bright moon, a bottomless boat carries the dawn breeze. A single phrase instantly transcends emotional measurement, the Way has no north, south, west, or east. Therefore, the message before the kalpa (aeon) cannot be transmitted by ears and mouths. The extraordinary true standard cannot be understood by thought. You must know that all Buddhas and all Patriarchs have no dharma (teaching) for people. Descendants directly and wholly bear the burden. Since myriad functions have been diminished, naturally not a single grain remains. The vast waves, the blue water coldly contains the autumn colors. The spiritual illumination, the clear sky purely washes the ice wheel. Circling around, participating, leaves communicate and connect. In a dream, a hand pushes open the jade door, turning over and moving the mechanism. The correct command has just been issued, and again one sees the sprouting of yang (positive energy). The secret operation of transformation, suddenly startling the changes of the three worlds. Although silently without words, how can one contend with the blazing speech? Without change or transformation, today it is placed aside. With old and new, how should one converse? Do you all understand? The multitude of yin (negative energy) is completely eliminated, tomorrow is [書-曰+((烈-列)/曰)] cloud.'
Successor of Chan Master Zhenxie Qingliao of Changlu
Chan Master Miaojue Huiwu of Changlu in Zhenzhou
In his sermon, he said: 'The entire great earth is a gate of liberation. Taking the hand and pulling.'
。不肯入。雪峰老漢抑逼人作么。既到這裡。為甚麼鼻孔在別人手裡。良久。曰。貪觀天上月。失卻手中橈。 僧問。雁過長空。影沉寒水。雁無遺蹤之意。水無沉影之心。遠端的也無。曰。蘆華兩岸雪。江水一天秋。云。便恁么去時如何。曰。雁過長空聻。僧擬議。師曰。靈利衲子。
福州龜山義初禪師
上堂曰。久默斯要。不務速說。釋迦老子寐語作么。我今為汝保任斯事終不虛也。大似壓良為賤。既不恁么。畢竟如何。白雲籠岳頂。翠色轉崔嵬。
建康府保寧興譽禪師
上堂曰。步入道場。影涵宗鑒。粲粲星羅霽夜。英英華吐春時。木人密運化機。絲毫不爽。石女全提空印。文彩未彰。且道不一不異。無去無來。合作么生體悉。的的縱橫皆妙用。阿儂元不異中來。
真州北山法通禪師
上堂曰。吞盡三世底。為甚麼開口不得。照破四天下底。為甚麼開眼不得。作么生得十成通暢去。金針雙鎖備。葉露隱全該。 僧問。斷言語。絕思惟處。乞師指示。曰。滴水不入石。
慶元府天童宗玨禪師
上堂曰。劫前運步。世外橫身。妙契不可以意到。真證不可以言傳。直得虛靜斂氛。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時。作么生履踐。偏正不曾離本
【現代漢語翻譯】 現代漢語譯本：不肯進去。雪峰老漢（指雪峰義存禪師）這樣逼迫人做什麼？既然到了這裡，為什麼鼻孔卻在別人手裡？良久，說：『貪戀觀看天上的月亮，卻失去了手中的船槳。』 僧人問：『大雁飛過長空，影子沉入寒冷的水中，大雁沒有留下痕跡的意思，水也沒有留下影子的心思，遠處也是如此嗎？』 禪師說：『蘆葦花在兩岸如雪，江水一片秋色。』 又說：『如果就這樣離去，又該如何？』 禪師說：『大雁飛過長空了！』 僧人猶豫不決，禪師說：『真是靈巧的衲子（指僧人）！』
福州龜山義初禪師
上堂說法時說：『長久地沉默是重要的，不要急於快速地說。釋迦老子（指釋迦牟尼佛）說夢話了嗎？我現在為你們保證這件事終究不會虛假。』 這很像壓迫良民為奴隸。既然不是這樣，究竟如何呢？白雲籠罩山頂，翠綠的顏色更加崔嵬。』
建康府保寧興譽禪師
上堂說法時說：『步入道場，影子包含著宗門的鑑戒。燦爛的星辰羅列在晴朗的夜晚，鮮艷的花朵吐露在春天。木人秘密地運轉著化生的機能，一絲一毫也不差錯。石女完全提起了空性的印記，文采還沒有顯現。』 那麼，這不一不異，無去無來，應該如何體會呢？的的確確，縱橫都是妙用，我本來就沒有離開這個不異之中。』
真州北山法通禪師
上堂說法時說：『吞盡三世的，為什麼不能開口說話？照破四天下的，為什麼不能睜開眼睛？怎樣才能達到十分通暢的境界呢？金針雙重鎖閉已經完備，葉上的露珠隱藏著全部的意義。』 僧人問：『在斷絕言語，斷絕思惟的地方，請禪師指示。』 禪師說：『水滴不入石頭。』
慶元府天童宗玨禪師
上堂說法時說：『在劫前執行腳步，在世外橫著身軀。微妙的契合不能用意念達到，真實的證悟不能用言語傳達。』 直到虛空寂靜，收斂氣息，白雲向著寒冷的巖石而斷絕；靈光破除黑暗，明月隨著夜間的船隻而來。正在這個時候，如何踐行呢？偏與正不曾離開根本。
【English Translation】 English version: Refusing to enter. What is old man Xuefeng (referring to Zen Master Xuefeng Yicun) doing, forcing people like this? Having arrived here, why is the nose in someone else's hands? After a long while, he said, 'Greedy to watch the moon in the sky, losing the oar in hand.' A monk asked, 'Wild geese fly across the long sky, their shadows sink into the cold water. The geese have no intention of leaving traces, and the water has no intention of retaining shadows. Is it the same at a distance?' The Zen master said, 'Reed flowers on both banks are like snow, the river water is the color of autumn.' He also said, 'If one leaves just like that, what should one do?' The Zen master said, 'The wild geese have flown across the long sky!' The monk hesitated. The Zen master said, 'Truly a clever衲子 (referring to a monk)!'
Zen Master Yichu of Guishan in Fuzhou
Ascending the hall, he said, 'Prolonged silence is essential; do not rush to speak quickly. Did old Shakya (referring to Shakyamuni Buddha) speak in his sleep? I now guarantee to you that this matter will not be false in the end.' This is very much like oppressing good people to be slaves. Since it is not like that, what is it ultimately like? White clouds envelop the mountain peak, the verdant color becomes even more towering.'
Zen Master Xingyu of Baoning in Jiankang Prefecture
Ascending the hall, he said, 'Entering the Dharma hall, the shadow contains the admonition of the sect. The brilliant stars are arrayed in the clear night, and the bright flowers bloom in springtime. The wooden man secretly operates the mechanism of transformation, without the slightest error. The stone woman fully raises the seal of emptiness, its literary brilliance not yet revealed.' Then, how should one experience this non-one and non-different, without coming and going? Indeed, all directions are wonderful functions; I originally did not depart from this non-different.'
Zen Master Fatong of Beishan in Zhenzhou
Ascending the hall, he said, 'That which has swallowed the three worlds, why cannot it open its mouth to speak? That which illuminates the four worlds, why cannot it open its eyes? How can one attain a state of complete unobstructedness? The double lock of the golden needle is complete, and the dew on the leaves conceals the entire meaning.' A monk asked, 'At the place where speech is cut off and thinking is extinguished, please give instructions, Master.' The Zen master said, 'A drop of water does not enter the stone.'
Zen Master Zongjue of Tiantong in Qingyuan Prefecture
Ascending the hall, he said, 'Moving steps before the kalpa, lying across the body outside the world. Subtle accord cannot be reached by intention, and true realization cannot be conveyed by words.' Until emptiness and stillness gather the atmosphere, white clouds break off towards the cold cliffs; spiritual light breaks through the darkness, and the bright moon comes with the night boat. At just this moment, how should one practice? The partial and the complete have never left the root.
位。縱橫那涉語因緣。 僧問。如何是道。曰。十字街頭休斫額。
大洪慧照慶預禪師法嗣
臨江軍慧力悟禪師
上堂曰。一切聲是佛聲。檐前雨滴響冷冷。一切色是佛色。覿面相呈諱不得。便恁么。若為明。碧天云外月華清。
福州雪峰慧深首座
示眾曰。未得入頭應切切。入頭已得須教徹。雖然得入本無無。莫守無無無間歇。照聞。乃曰。深兄說禪若此。惜福緣不勝耳。一日。普說罷。揮偈辭眾。以筆一拍手。竟不收而化。
天封子歸禪師法嗣
江州東林通理禪師
上堂曰。峰頂駕鐵船。三更日輪果。心閑不自明。落葉知誰掃。等閑摘個鄭州梨。放手元是青州棗。
天衣法聰禪師法嗣
平江府慧日法安禪師
本郡人也。 僧問。如何是和尚為人一句。曰。狗走抖擻口。云。意旨如何。曰。猴愁摟摗頭。
溫州護國欽禪師
上堂曰。有句無句。明來暗去。活捉生擒。捷書露布。如藤倚樹。物以類聚。海外人蔘。川中附子。樹倒藤枯。切忌名模。句歸何處。蘇嚧蘇嚧。呵呵大笑。破鏡不照。大地茫茫。一任𨁝跳。
無為軍吉祥元實禪師
高郵人也。自到天衣。蚤夜精勤而脅不席。一日。偶失笑喧眾。衣擯之。中夜宿田
【現代漢語翻譯】 縱橫交錯的言語都由因緣而生。 僧人問：『什麼是道？』 禪師回答：『在十字街頭不要自尋煩惱。』
大洪慧照慶預禪師的法嗣
臨江軍慧力悟禪師
上堂說法：『一切聲音都是佛的聲音，屋檐前的雨滴聲清冷。一切顏色都是佛的顏色，面對面呈現，無法迴避。』 如果是這樣，如何才能明白？碧藍的天空外，月光清澈。』
福州雪峰慧深首座
開示大眾說：『未入門時要懇切，入門后要徹底。雖然入了門，本來就是空無，不要執著于空無而無間斷。』 照聞評論說：『深兄說禪如此，可惜福緣不夠。』 有一天，普說完畢，揮筆寫偈辭別大眾，用筆一拍手，最終沒有收回筆就圓寂了。
天封子歸禪師的法嗣
江州東林通理禪師
上堂說法：『在山頂駕駛鐵船，三更半夜出現太陽。心中清閑卻不能自己明白，落葉了，知道是誰在打掃？』 隨便摘一個鄭州的梨，放手一看，原來是青州的棗。』
天衣法聰禪師的法嗣
平江府慧日法安禪師
是本郡人。 僧人問：『如何是和尚為人的一句話？』 禪師回答：『狗走時抖動嘴巴。』 僧人問：『這是什麼意思？』 禪師回答：『猴子發愁時撓頭。』
溫州護國欽禪師
上堂說法：『有句也好，無句也好，明來也好，暗去也好，活捉也好，生擒也好，捷報也好，露布也好。』 就像藤蔓依靠樹木，事物以類別聚集。海外的人蔘，四川的附子。樹倒了，藤蔓枯萎了，切記模仿。句子歸於何處？蘇嚧蘇嚧。』 哈哈大笑，破鏡子無法照物，大地茫茫，任憑跳躍。』
無為軍吉祥元實禪師
是高郵人。自從來到天衣寺，早晚精進勤奮，從不躺臥休息。有一天，偶然失笑，驚擾了大眾，天衣禪師就驅逐了他。半夜，他睡在田
【English Translation】 English version: All speech, whether vertical or horizontal, arises from conditions. A monk asked, 'What is the Dao (the Way)?' The master replied, 'Don't trouble yourself at the crossroads.'
Successor of Zen Master Dàhóng Huìzhào Qìngyù
Zen Master Huìlì Wù of Línjiāng Army
He ascended the Dharma hall and said, 'Every sound is the Buddha's sound. The sound of raindrops from the eaves is cold and clear. Every color is the Buddha's color. It is presented face to face, and cannot be denied.' If it is so, how can one understand? Beyond the blue sky, the moonlight is clear.'
Chief Seat Huìshēn of Xuěfēng in Fúzhōu
He instructed the assembly, saying, 'Before entering, one should be earnest. After entering, one must be thorough. Although one has entered, it is fundamentally emptiness. Do not cling to emptiness without interruption.' Zhàowén commented, saying, 'Brother Shēn speaks of Zen in this way, but unfortunately his blessings are not sufficient.' One day, after finishing his general discourse, he waved his brush and wrote a verse to bid farewell to the assembly. He clapped his hand with the brush and passed away without retracting it.
Successor of Zen Master Tiānfēng Zǐguī
Zen Master Tōnglǐ of Dōnglín in Jiāngzhōu
He ascended the Dharma hall and said, 'Driving an iron boat on the summit, the sun appears at midnight. The mind is idle but cannot understand itself. When leaves fall, who knows who is sweeping?' Casually picking a pear from Zhèngzhōu, releasing it, it turns out to be a jujube from Qīngzhōu.'
Successor of Zen Master Tiānyī Fǎcōng
Zen Master Fǎ'ān of Huìrì in Píngjiāng Prefecture
He was a native of this prefecture. A monk asked, 'What is the abbot's one phrase for others?' The master replied, 'When a dog walks, it shakes its mouth.' The monk asked, 'What is the meaning of this?' The master replied, 'When a monkey worries, it scratches its head.'
Zen Master Qīn of Hùguó in Wēnzhōu
He ascended the Dharma hall and said, 'With or without a phrase, coming in light or going in darkness, capturing alive or seizing, a quick report or a public announcement.' Like a vine relying on a tree, things gather by category. Ginseng from overseas, aconite from Sìchuān. When the tree falls and the vine withers, be careful not to imitate. Where do the phrases return? Sū lú sū lú.' Laughing loudly, a broken mirror cannot reflect. The earth is vast, allowing one to jump freely.'
Zen Master Yuánshí of Jíxiáng in Wúwéi Army
He was a native of Gāoyōu. Since arriving at Tiānyī Temple, he was diligent day and night, never lying down to rest. One day, he accidentally laughed, disturbing the assembly, and the master of Tiānyī expelled him. In the middle of the night, he slept in the field
里。睹星月粲然。有省。曉歸趨方丈。衣見。乃問。洞山五位君臣如何話會。云。我這裡一位也無。衣令參堂。謂侍僧曰。這漢卻有個見處。奈不識宗旨何。入室次。衣預令行者五人分序而立。師至。俱召云。實上座。於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。衣稱善。后住吉祥。
道宣知藏
久侍天衣。無所契。衣叱之。宣忘寢食者月餘。一夕。聞巡臾鈴聲。忽猛省曰。住。住。一聲直透青霄路。寒潭月皎有誰知。泥牛觸折珊瑚樹。衣聞。命職堂司。后住投子。凡有所問。以拂子作搖鈴勢。
南嶽第十五世(臨濟十一世黃龍四世)
勝因戲魚咸青禪師法嗣
漣水軍萬壽夢庵普信禪師(后住蔣山)
上堂曰。殘雪既消盡。春風日漸多。若將時節會。佛法又如何。且道時節因緣與佛法道理。是同是別。良久。曰。無影樹栽人不見。開華結果自馨香。 上堂。空生巖中宴坐。諸天空里雨華。山僧高昇此座。諸人如何領會。若委悉得去。八部不言而自會。其或未然。賣心求得又何榮。
平江府慧日默庵興道禪師
上堂曰。同云欲雪未云。愛日似暉不暉。寒雀啾啾鬧籬落。朔風冽冽舞簾帷。要會韶陽親切句。今朝覿面為
【現代漢語翻譯】 現代漢語譯本： 里（地名）。他看到星月燦爛，有所領悟。拂曉時回到方丈室，天衣禪師召見了他，問道：『洞山五位君臣如何會合？』他說：『我這裡一位也沒有。』天衣禪師讓他去參堂，對侍僧說：『這個人確實有些見地，可惜不識宗旨。』入室請教時，天衣禪師預先讓五個行者按次序站立。實上座到后，天衣禪師一齊呼喚：『實上座！』於是實上座秘密地領悟了奧旨，作偈說：『一位才彰顯，五位就分明。君臣相合之處，紫雲聚集。夜明簾捲起，無私地照耀。金殿重重，顯現至尊。』天衣禪師稱讚他寫得好。後來，實上座住持吉祥寺。
道宣知藏（人名） 長久地侍奉天衣禪師，沒有領悟。天衣禪師呵斥他，道宣因此廢寢忘食一個多月。一天晚上，聽到巡夜人敲擊木梆的聲音，忽然猛醒，說：『住！住！這一聲直透青霄路。寒潭月色皎潔有誰知？泥牛觸斷了珊瑚樹。』天衣禪師聽到了，命令職事堂司記錄下來。後來，道宣住持投子寺。凡是有人問他問題，他就用拂塵作出搖鈴的姿勢。
南嶽第十五世（臨濟十一世，黃龍四世）
勝因戲魚咸青禪師的法嗣
漣水軍萬壽夢庵普信禪師（後來住持蔣山） 上堂說法：『殘雪已經消融殆盡，春風一天天增多。如果用時節來體會，佛法又該如何呢？』那麼，時節因緣與佛法道理，是相同還是不同呢？良久，說：『無影樹栽種，人們看不見，開花結果自然馨香。』上堂說法：空生（須菩提，佛陀弟子）在巖洞中宴坐，諸天在空中散花。山僧我高昇此座，諸位如何領會？如果詳細瞭解了，天龍八部不用說自然會意。如果不是這樣，賣弄心機求得又有什麼光榮呢？』
平江府慧日默庵興道禪師 上堂說法：『烏雲想要下雪卻未下，太陽想要放光卻未放。寒雀啾啾地在籬笆旁喧鬧，北風凜冽地在簾幕前飛舞。想要領會韶陽禪師（雲門文偃禪師）親切的話語，今天就當面為大家說破。』
【English Translation】 English version: Li (place name). He saw the stars and moon shining brightly and had an awakening. At dawn, he returned to the abbot's room, and Zen Master Tianyi summoned him and asked, 'How do the five ranks of lord and vassal of Dongshan meet?' He said, 'I don't have even one here.' Zen Master Tianyi told him to join the meditation hall and said to the attendant monks, 'This man does have some insight, but unfortunately, he doesn't understand the essential doctrine.' When he entered the room for instruction, Zen Master Tianyi had five practitioners stand in order beforehand. When Abbot Shi arrived, Zen Master Tianyi called out together, 'Abbot Shi!' Thereupon, Abbot Shi secretly understood the profound meaning and composed a verse saying, 'When the one rank is manifested, the five ranks are distinguished. Where lord and vassal agree, purple clouds gather. The night-bright curtain is rolled up, shining impartially. The golden palace is layered, revealing the supreme one.' Zen Master Tianyi praised him for writing well. Later, Abbot Shi resided at Jixiang Temple.
Daoxuan Zhizang (person's name) He served Zen Master Tianyi for a long time without any realization. Zen Master Tianyi scolded him, and Daoxuan forgot to eat and sleep for more than a month. One night, he heard the sound of the night watchman striking the wooden clapper and suddenly awakened, saying, 'Stop! Stop! This sound goes straight through the blue sky. Who knows the bright moon in the cold pool? The mud ox breaks the coral tree.' Zen Master Tianyi heard it and ordered the office hall to record it. Later, Daoxuan resided at Touzi Temple. Whenever someone asked him a question, he would use his whisk to make a ringing gesture.
Fifteenth Generation of Nanyue (Eleventh Generation of Linji, Fourth Generation of Huanglong)
Dharma Successor of Zen Master Xianqing of Shengyin Xiyu
Zen Master Puxin of Meng'an at Wanshou in Lianshui Army (later resided at Jiangshan) Ascending the hall to give a Dharma talk: 'The remaining snow has melted away, and the spring breeze is increasing day by day. If we understand it through the seasons, what about the Buddha Dharma?' Then, are the seasonal conditions and the principles of the Buddha Dharma the same or different? After a long pause, he said, 'The shadowless tree is planted, and people cannot see it; flowering and fruiting are naturally fragrant.' Ascending the hall to give a Dharma talk: 'Subhuti (Buddha's disciple) sits in meditation in a cave, and the devas scatter flowers in the sky. This mountain monk ascends this seat; how do you all understand? If you understand it in detail, the eight classes of gods and dragons will naturally understand without being told. If not, what glory is there in seeking it by scheming?'
Zen Master Xingdao of Hui Ri Mo'an in Pingjiang Prefecture Ascending the hall to give a Dharma talk: 'The dark clouds want to snow but have not snowed, and the sun wants to shine but has not shined. The cold sparrows chirp noisily by the fence, and the north wind dances fiercely in front of the curtains. If you want to understand the intimate words of Zen Master Shaoyang (Zen Master Yunmen Wenyan), I will break it open for everyone today face to face.'
提撒。卓拄杖。下座。
廣德軍光孝果慜禪師
德安桃源人。 上堂。舉南泉斬貓兒話。乃曰。南泉提起下刀誅。六臂修羅救得無。設使兩堂俱道得。也應流血滿街衢。
雪峰有需禪師法嗣
福州雪峰毬堂慧忠禪師
上堂曰。真覺彈廣陵散。欽山唱菩薩蠻。總被巖頭教壞。山僧今日輪須彌槌。擊虛空鼓。聲萬歲樂。唱萬年歡。且道被阿誰教壞。少林澄九鼎。浪動百華新。 上堂。終日忙忙。那事無妨。作么生是那事。良久。曰。心不負人。面無慚色。
天童普交禪師法嗣
慶元府蓬萊圓禪師
不知何許人。住山三十年。足不越閫。道俗尊仰之。師有偈曰。新縫紙被烘來暖。一覺安眠到五更。聞得上方鐘鼓動。又添一日在浮生。余語未見。
圓通圓機道旻禪師法嗣
江州圓通沖真密印通慧守慧禪師
上堂曰。但知今日復明日。不覺前秋與后秋。平步坦然歸故里。卻乘好月過滄洲。咦。不是苦心人不知。
隆興府黃龍道觀禪師
上堂曰。古人道。眼色耳聲。萬法成辦。你諸人為甚麼從朝至暮。諸法不相到。遂喝曰。牽牛入你鼻孔。禍不入慎家之門。
明招法鏡文慧禪師法嗣
揚州石塔宣秘禮禪師
上堂曰。奪不奪。
【現代漢語翻譯】 現代漢語譯本 提撒（Tissa）。卓拄杖。下座。
廣德軍光孝果慜禪師
德安桃源人。上堂。舉南泉斬貓兒話。乃曰。南泉提起下刀誅。六臂修羅（Six-armed Asura）救得無。設使兩堂俱道得。也應流血滿街衢。
雪峰有需禪師法嗣
福州雪峰毬堂慧忠禪師
上堂曰。真覺彈廣陵散。欽山唱菩薩蠻。總被巖頭教壞。山僧今日輪須彌槌（Mount Sumeru mallet）。擊虛空鼓。聲萬歲樂。唱萬年歡。且道被阿誰教壞。少林澄九鼎。浪動百華新。上堂。終日忙忙。那事無妨。作么生是那事。良久。曰。心不負人。面無慚色。
天童普交禪師法嗣
慶元府蓬萊圓禪師
不知何許人。住山三十年。足不越閫。道俗尊仰之。師有偈曰。新縫紙被烘來暖。一覺安眠到五更。聞得上方鐘鼓動。又添一日在浮生。余語未見。
圓通圓機道旻禪師法嗣
江州圓通沖真密印通慧守慧禪師
上堂曰。但知今日復明日。不覺前秋與后秋。平步坦然歸故里。卻乘好月過滄洲。咦。不是苦心人不知。
隆興府黃龍道觀禪師
上堂曰。古人道。眼色耳聲。萬法成辦。你諸人為甚麼從朝至暮。諸法不相到。遂喝曰。牽牛入你鼻孔。禍不入慎家之門。
明招法鏡文慧禪師法嗣
揚州石塔宣秘禮禪師
上堂曰。奪不奪。
【English Translation】 English version Tissa. Holding his staff, he descended from the seat.
Chan Master Guoxiao Guomin of Guangde Army
A native of Taoyuan, Dean. He ascended the hall and cited the story of Nanquan slaying the cat, saying: 'Nanquan raised the knife and executed it. Could the six-armed Asura (Six-armed Asura) have saved it? Even if both halls could speak of it, blood would still flow through the streets.'
Lineage of Chan Master Youxu of Xuefeng
Chan Master Huizhong of Qiutang, Xuefeng, Fuzhou
Ascending the hall, he said: 'Zhenjue plays Guangling San, Qinshan sings Bodhisattva Barbarian. All are corrupted by Yantou. This mountain monk today wields the Mount Sumeru mallet (Mount Sumeru mallet), strikes the empty space drum, sounds the ten-thousand-year joy, and sings the ten-thousand-year delight. Tell me, by whom are they corrupted? Shaolin calms the nine tripods, waves stir a hundred new flowers.' Ascending the hall, he said: 'Busy all day long, nothing is hindered. What is that matter?' After a long pause, he said: 'If the heart does not betray others, the face has no shame.'
Lineage of Chan Master Pujiao of Tiantong
Chan Master Yuan of Penglai, Qingyuan Prefecture
He did not know where he was from. He lived in the mountains for thirty years, never crossing the threshold. Both monks and laypeople revered him. The master had a verse: 'Newly sewn paper quilt, warmed by the fire, a peaceful sleep until the fifth watch. Hearing the sound of bells and drums from above, another day is added to this floating life.' No other words were seen.
Lineage of Chan Master Daomin of Yuantong Yuanji
Chan Master Shouhui, Secret Seal of Universal Wisdom, Chongzhen of Yuantong, Jiangzhou
Ascending the hall, he said: 'Only knowing today and tomorrow, unaware of the past autumn and the future autumn. Walking leisurely back to the homeland, riding a good moon across the Cangzhou. Alas, those who have not suffered do not know.'
Chan Master of Huanglong Taoist Temple, Longxing Prefecture
Ascending the hall, he said: 'The ancients said, 'Eye-color, ear-sound, all dharmas are accomplished.' Why do you all, from morning till night, not have all dharmas meet?' Then he shouted: 'Leading the ox into your nostrils, misfortune does not enter the door of the cautious family.'
Lineage of Chan Master Wenhui of Fajing, Mingzhao
Chan Master Li of Shita Xuanmi, Yangzhou
Ascending the hall, he said: 'To seize or not to seize?'
縱有餘。臨岐不分袂。富貴卻蕭疏。句里不曾舒慷慨。禹門先自透金魚。 上堂。舉百丈野狐話。乃曰。不是翻濤手。徒夸跨海鯨。由基方捻鏃。枝上眾猿驚。 一日。上堂至座前。師搊一僧上法座。僧慞惺欲走。師遂指座曰。這棚子。若牽一頭驢上去。他亦須就上屙在。汝諸人因甚麼卻不肯。以拄杖一時趕散。顧侍者曰。險。 僧問。山河大地與自己。是同是別。曰。長亭涼夜月。多為客鋪舒。云。謝師答話。曰。綱大難為鳥。綸稠始得魚。僧作舞歸眾。師曰。長江為硯墨。頻寫斷交書。
上封佛心才禪師法嗣
福州普賢元素禪師
建寧人也。 開堂日。示眾曰。拈華微笑。猶乖量外之機。斷臂安心。何異捉月之見。設使萬機休罷。千聖不攜。還同待兔守株。未是通方達士。明眼漢。沒窠臼。高高處觀之不足。低低處平之有餘。神光照徹大千。萬有全歸掌握。大機大用。草偃風行。全暗全明。超情離見。所以道。神光不昧。萬古徽猷。入此門來。莫存知解。知解既泯。真智現前。八字打開。分明顯示。豎起拂子曰。還見么。於斯見得。言語路絕。取捨情忘。了非生佛未分。豈是威音那畔。權實俱備。照用雙行。流出自己胸襟。要且不從人得。既不從人得。正當今日祝延 聖壽一句作么生道。良久
【現代漢語翻譯】 現代漢語譯本 縱然還有剩餘，臨別岔路口也不互相告別，即使富貴也顯得蕭條冷落。話語里不曾舒展慷慨之情，（卻像）鯉魚躍龍門般早早地顯露頭角。（禹門：傳說中的龍門，躍過者化為龍；金魚：比喻高官的佩飾） 上堂說法時，舉百丈野狐的故事，然後說：『不是能掀起波濤的高手，只是徒然誇耀自己是能跨越大海的鯨魚。即使是善射的由基正捻著箭，樹上的猿猴們也早已驚恐萬分。』（百丈野狐：禪宗公案，警示學人不可落入因果的偏見；由基：古代善射者） 有一天，禪師上堂走到座位前，抓住一個僧人放到法座上。僧人驚慌失措想要逃走。禪師於是指著座位說：『這棚子，如果牽一頭驢上去，它也會在上面拉屎。你們這些人為什麼卻不肯（上去說法）？』用拄杖一下子把他們趕散，回頭對侍者說：『好險！』 有僧人問：『山河大地與自己，是相同還是相異？』禪師說：『長亭清涼的夜晚，明月多為旅客鋪展開來。』（長亭：古代設於路旁的亭子，供人休息） 僧人說：『感謝師父的回答。』禪師說：『網眼太大難以捕捉鳥，網線細密才能捕到魚。』僧人跳舞后回到人群中。禪師說：『即使用長江作為硯臺，用墨水頻繁地書寫，也寫不盡斷交書。』 上封佛心才禪師的法嗣 福州普賢元素禪師 是建寧人。開堂說法時，向大眾開示說：『拈花微笑，仍然錯過了衡量之外的玄機；斷臂求安心，與捉月亮的舉動又有什麼不同？（拈花微笑：禪宗典故，指以心傳心；斷臂安心：指慧可斷臂向達摩求法） 即使萬種機緣都停止，千位聖人都不參與，（這種狀態）仍然如同守株待兔，並不是通達事理的人。有眼力的人，沒有固定的模式，在高處看還覺得不足，在低處看卻覺得綽綽有餘。神光照徹整個大千世界，萬物全都歸於掌握之中。大機大用，如草隨風倒伏一般自然。完全暗合，完全明白，超越情感，遠離見解。所以說，神光不會暗淡，是萬古的偉大謀略。進入此門，不要存有知解。知解一旦泯滅，真正的智慧就會顯現。八字打開，分明地顯示出來。』 豎起拂塵說：『還看見了嗎？』如果能在這裡見到（真理），言語之路就會斷絕，取捨之情就會遺忘，超越了凡夫與佛的區分，難道是威音王佛那一邊（的境界）嗎？權法與實法都已具備，觀照與作用同時執行，流露出自己內心的境界，而且不從他人處獲得。既然不從他人處獲得，正當今日祝願聖壽，應該如何說呢？』良久不語。
【English Translation】 English version Even if there is something left, we don't say goodbye at the crossroads. Even wealth and honor appear desolate and lonely. There is no expression of generosity in the words, yet (it's like) a carp leaping over the Dragon Gate, revealing its talent early. (禹門 (Yǔmén): the legendary Dragon Gate; 金魚 (jīnyú): a decoration symbolizing high-ranking officials) When ascending the hall to preach, he cited the story of Baizhang's wild fox, and then said: 'Not a master at stirring up waves, merely boasting of being a whale that can cross the sea. Even if Youji, the skilled archer, is nocking an arrow, the monkeys on the trees are already terrified.' (百丈野狐 (Bǎizhàng Yěhú): a Zen koan, warning students not to fall into the prejudice of karma; 由基 (Yóujī): an ancient skilled archer) One day, the Chan master ascended the hall and walked to the seat, grabbing a monk and placing him on the Dharma seat. The monk panicked and wanted to run away. The Chan master then pointed to the seat and said: 'This stall, if you lead a donkey up there, it will also defecate on it. Why are you all unwilling (to go up and preach)?' He scattered them all with his staff, and turned to the attendant and said: 'A close call!' A monk asked: 'Are mountains, rivers, and the great earth the same as oneself, or different?' The Chan master said: 'On a cool night at the long pavilion, the bright moon unfolds mostly for travelers.' (長亭 (chángtíng): an ancient pavilion set up by the roadside for people to rest) The monk said: 'Thank you for the master's answer.' The Chan master said: 'A net with large meshes is difficult to catch birds, only a net with fine meshes can catch fish.' The monk danced and returned to the crowd. The Chan master said: 'Even if the Yangtze River is used as an inkstone, and ink is frequently used to write, it would not be enough to write letters of severance.' Disciple of Chan Master Foxin Cai of Shangfeng Chan Master Puxian Yuansu of Fuzhou He was a native of Jianning. On the day of his opening sermon, he instructed the assembly, saying: 'Picking a flower and smiling still misses the mystery beyond measure; seeking peace of mind by cutting off an arm is no different from trying to catch the moon. (拈花微笑 (niānhuā wēixiào): a Zen allusion, referring to transmission from heart to heart; 斷臂安心 (duàn bì ān xīn): referring to Huike cutting off his arm to seek Dharma from Bodhidharma) Even if all opportunities cease and a thousand sages do not participate, (this state) is still like waiting for a rabbit to run into a tree stump, and is not a person who understands things thoroughly. A discerning person has no fixed pattern, and even looking from a high place feels insufficient, while looking from a low place feels more than enough. Divine light illuminates the entire great thousand world, and all things are completely under control. Great opportunity and great function are as natural as grass bending in the wind. Completely in harmony, completely clear, transcending emotions, and staying away from views. Therefore, it is said that divine light does not dim, and is the great strategy of all ages. Entering this gate, do not harbor knowledge and understanding. Once knowledge and understanding are extinguished, true wisdom will appear. Open the eight characters, and clearly reveal it.' Raising the whisk, he said: 'Do you see it yet?' If one can see (the truth) here, the path of words will be cut off, the feelings of taking and leaving will be forgotten, transcending the distinction between ordinary people and Buddhas. Is it the realm on the other side of the Buddha Weiyin Wang? Both expedient and real Dharmas are complete, and contemplation and function operate simultaneously, revealing the state of one's own heart, and not obtained from others. Since it is not obtained from others, how should one say a sentence to wish for the holy longevity on this very day?' He remained silent for a long time.
。曰。四海浪平龍睡穩。萬年松在祝融峰。 上堂。未開口時先分付。擬思量處隔千山。莫言佛法無多子。未透玄關也大難。只如玄關作么生透。喝一喝。 上堂。南泉道。我十八上便解作活計。囊無系蟻之絲。廚乏聚蠅之糝。趙州道。我十八上便解破家散宅。南頭買賤。北頭賣貴。檢點將來。好與三十棒。且放過一著。何故。曾為宕子偏憐客。自愛貪杯惜醉人。
福州鼓山山堂僧洵禪師
郡之長溪阮氏子。 上堂曰。盡力道不得底句。和盲勃塑瞎。一時推出來。餿飯泥茶爐。總不恁么。天高東南。地傾西北。這三轉語。天下衲僧跳不出。莫有跳得出底么。喝一喝。卓拄杖。下座。 上堂。黃檗手中六十棒。不會佛法的的大意。卻較些子。大愚肋下筑三拳。便道。黃檗佛法無多子。鈍置殺人。須知有一人。大棒驀頭打他不回頭。老拳劈面槌他亦不顧。且道是誰。
福州鼓山師子祖珍禪師
興化林氏子。 上堂曰。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。卓拄杖曰。這個是聲。豎起拄杖曰。這個是色。喚甚麼作大道真體。直饒向這裡見得。也是鄭州出曹門。 上堂。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。豎起拂子曰。這個是跡。牛在甚麼處。直饒見得頭角
【現代漢語翻譯】 現代漢語譯本： 說：『四海風平浪靜，龍也安穩睡去。萬年青松挺立在祝融峰上。』 上堂開示：未開口時，真理已然分明；若要思量揣測，則相隔千山萬水。不要說佛法沒有多少內容，若不能透徹玄關，則難以領悟。那麼，玄關要如何才能透徹呢？』喝！』 上堂開示：南泉禪師說：『我十八歲時便懂得如何謀生。』（意指不執著于任何事物）他的口袋裡沒有可以繫住螞蟻的絲線，廚房裡也沒有可以聚集蒼蠅的米糠。趙州禪師說：『我十八歲時便懂得如何敗家散財。』（意指不執著于財富）在南邊低價買入，在北邊高價賣出。仔細檢查這些話，應該打他三十棒。但且放過他這一次。為什麼呢？因為曾經是放蕩不羈的人，所以特別憐惜客人；因為自己喜愛貪杯，所以珍惜醉酒的人。 福州鼓山山堂僧洵禪師 郡里的長溪人阮氏之子。 上堂開示說：『用盡全力也無法說出的那句話，如同和盲人一起摸索，與瞎子一同塑造。』（意指無法用語言表達的真理）餿飯和泥做的茶爐，總是不像那個樣子。天高東南，地傾西北。這三句轉語，天下的僧人都跳脫不出。難道有能跳脫得出的人嗎？』喝！』說完，用手杖敲擊地面，走下座位。 上堂開示：黃檗禪師手中的六十棒，雖然不能完全領會佛法的大意，但還算稍微沾邊。大愚禪師在黃檗禪師肋下筑了三拳，便說：『黃檗禪師的佛法沒有多少內容。』（意指黃檗禪師的棒喝過於形式化）真是耽誤了人。須知有一種人，用大棒當頭打他，他也不會回頭；用老拳劈面打他，他也不會顧及。那麼，這個人是誰呢？ 福州鼓山師子祖珍禪師 興化人林氏之子。 上堂開示說：『大道就在眼前，但往往難以見到。想要認識大道的真體，離不開聲音、色彩和言語。』用手杖敲擊地面說：『這個是聲音。』豎起手杖說：『這個是色彩。』那麼，應該把什麼叫做大道的真體呢？即使在這裡見到了，也像是從鄭州出發，卻走到了曹門。』（意指方向錯誤，沒有找到真正的目標） 上堂開示：尋找牛要先尋找牛的足跡，學習佛道貴在無心。足跡在，牛還在；無心，道就容易尋找。』豎起拂塵說：『這個是足跡。』牛在什麼地方呢？即使見到了牛的頭角……
【English Translation】 English version: Said: 'The four seas are calm, and the dragon sleeps soundly. The evergreen pine stands tall on Mount Zhurong (a mountain in Hunan Province).' Ascending the hall: 'Before a word is spoken, the truth is already clear; if you try to think and speculate, you are separated by thousands of mountains and rivers. Don't say that the Buddha-dharma doesn't have much content; if you can't penetrate the mysterious gate (Xuanguan), it is difficult to understand.' So, how does one penetrate the Xuanguan?' 'Ha!' Ascending the hall: Nanquan (a Zen master) said, 'When I was eighteen, I knew how to make a living.' (meaning not being attached to anything) His bag had no silk thread to tie an ant, and his kitchen lacked rice bran to gather flies. Zhaozhou (a Zen master) said, 'When I was eighteen, I knew how to ruin my family and scatter my wealth.' (meaning not being attached to wealth) Buying cheap in the south and selling dear in the north. Examining these words, he should be given thirty blows. But let him off this time. Why? Because he was once a dissolute person, he especially pities guests; because he loves to drink, he cherishes drunkards. Zen Master Sengxun of Shantang, Gushan Mountain, Fuzhou A son of the Ruan family of Changxi in the prefecture. Ascending the hall, he said: 'That sentence that cannot be spoken even with all your strength is like groping with the blind and sculpting with the blind.' (meaning the truth cannot be expressed in words) Stale rice and a mud tea stove are never like that. Heaven is high in the southeast, and the earth slopes in the northwest. No monk in the world can jump out of these three turning phrases. Is there anyone who can jump out?' 'Ha!' He struck the ground with his staff and descended from the seat. Ascending the hall: 'The sixty blows in Huangbo's (a Zen master) hand do not fully understand the great meaning of the Buddha-dharma, but they are still somewhat related. Dayu (a Zen master) struck Huangbo three punches under the ribs and said, 'Huangbo's Buddha-dharma doesn't have much content.' (meaning Huangbo's blows and shouts are too formalistic) It really delays people. You must know that there is a person who will not turn his head even if he is hit on the head with a big stick; he will not care even if he is punched in the face with an old fist. So, who is this person?' Zen Master Shizi Zuzhen of Gushan Mountain, Fuzhou A son of the Lin family of Xinghua. Ascending the hall, he said: 'The Great Way is right before your eyes, but it is often difficult to see. If you want to know the true nature of the Great Way, you cannot be separated from sounds, colors, and words.' He struck the ground with his staff and said, 'This is sound.' He raised his staff and said, 'This is color.' So, what should we call the true nature of the Great Way? Even if you see it here, it is like leaving Zhengzhou and arriving at Caomen.' (meaning the direction is wrong, and the real goal has not been found) Ascending the hall: 'To find the ox, you must first look for its tracks; learning the Way values no-mind. If the tracks are there, the ox is still there; with no-mind, the Way is easy to find.' He raised his whisk and said, 'These are the tracks.' Where is the ox? Even if you see the horns…
分明。鼻孔也在法石手裡。 上堂。舉。僧問投子。月未圓時如何。曰。吞卻三個四個。云。圓后如何。曰。吐卻七個八個。師曰。投子和尚雖然善能吞吐。要且未知月之所在。或問鼓山。月未圓時如何。只對他道。天上有星皆拱北。圓后如何。人間無水不朝東。僧問。趙州繞禪床一匝。轉藏已竟。此理如何。曰。𦘕龍看頭。𦘕蛇看尾。云。婆子道。比來請轉全藏。為甚麼只轉得半藏。此意又且如何。曰。人無遠慮。必有近憂。未審甚處是轉半藏處。曰。不是知音者。徒勞話歲寒。
浮山法真禪師法嗣
峨嵋靈巖徽禪師
僧問。文殊是七佛之師。未審誰是文殊之師。曰。金沙灘頭馬郎婦。
黃龍通照德逢禪師法嗣
饒州薦福常庵擇崇禪師
寧國府人也(行實未詳)。 上堂。舉。僧問古德。生死到來。如何免得。曰。柴鳴竹爆驚人耳。僧云。不會。德曰。家犬聲獰夜不休。諸人要會么。柴鳴竹爆驚人耳。大洋海底紅塵起。家犬聲獰夜不休。陸地行船三萬里。堅牢地神笑呵呵。須彌山王眼覷鼻。把手東行卻向西。南山聲應北山裡。千手大悲開眼看。無量慈悲是誰底。良久。曰。頭長腳短。少喜多嗔。 上堂。西山青。無謂情。洪井碧。無涓滴。西山人。見曷親。西山事。無可似。
【現代漢語翻譯】 現代漢語譯本 分明。鼻孔也在法石手裡。上堂。舉。僧問投子（Touzi，禪師名）。月未圓時如何？曰：吞卻三個四個。云：圓后如何？曰：吐卻七個八個。師曰：投子和尚雖然善能吞吐，要且未知月之所在。或問鼓山（Gushan，山名）。月未圓時如何？只對他道：天上有星皆拱北。圓后如何？人間無水不朝東。僧問：趙州（Zhaozhou，禪師名）繞禪床一匝，轉藏已竟，此理如何？曰：畫龍看頭，畫蛇看尾。云：婆子道，比來請轉全藏，為甚麼只轉得半藏？此意又且如何？曰：人無遠慮，必有近憂。未審甚處是轉半藏處？曰：不是知音者，徒勞話歲寒。 浮山法真禪師法嗣 峨嵋靈巖徽禪師 僧問：文殊（Wenshu，菩薩名）是七佛之師，未審誰是文殊之師？曰：金沙灘頭馬郎婦。 黃龍通照德逢禪師法嗣 饒州薦福常庵擇崇禪師 寧國府人也（行實未詳）。上堂。舉。僧問古德：生死到來，如何免得？曰：柴鳴竹爆驚人耳。僧云：不會。德曰：家犬聲獰夜不休。諸人要會么？柴鳴竹爆驚人耳，大洋海底紅塵起。家犬聲獰夜不休，陸地行船三萬里。堅牢地神笑呵呵，須彌山王（Xumi Mountain，佛教名山）眼覷鼻。把手東行卻向西，南山聲應北山裡。千手大悲開眼看，無量慈悲是誰底？良久。曰：頭長腳短，少喜多嗔。上堂。西山青，無謂情。洪井碧，無涓滴。西山人，見曷親。西山事，無可似。
【English Translation】 English version Clearly. The nostrils are also in the hands of Fashi. (The master) ascends the hall. (He) cites: A monk asked Touzi (投子, name of a Chan master): 'What is it like before the moon is full?' (Touzi) said: 'Swallowing three or four.' (The monk) said: 'What is it like after it is full?' (Touzi) said: 'Spitting out seven or eight.' The master said: 'Although the venerable Touzi is good at swallowing and spitting, he still does not know where the moon is. Someone asked Gushan (鼓山, name of a mountain): 'What is it like before the moon is full?' (I) only told him: 'In the sky, all the stars bow to the North Star.' 'What is it like after it is full?' 'In the human world, all water flows east.' A monk asked: 'Zhaozhou (趙州, name of a Chan master) circles the meditation bed once, and the turning of the entire canon is complete. What is the principle behind this?' (The master) said: 'When painting a dragon, look at the head; when painting a snake, look at the tail.' (The monk) said: 'The old woman said that she had requested the turning of the entire canon, so why was only half of it turned? What is the meaning of this?' (The master) said: 'A person without distant worries will surely have immediate troubles.' I don't know where the turning of half the canon is.' (The master) said: 'It is useless to talk about the cold of the year to those who are not kindred spirits.' Successor of Chan Master Fushan Fazhen Chan Master Emei Lingyan Hui A monk asked: 'Manjusri (文殊, name of a Bodhisattva) is the teacher of the Seven Buddhas. I don't know who is the teacher of Manjusri?' (The master) said: 'The woman of the horse dealer at the Jinsha beach.' Successor of Chan Master Huanglong Tongzhao Defeng Chan Master Chang'an Zechong of Jianfu Temple in Raozhou He was from Ningguo Prefecture (his deeds are unknown). (The master) ascends the hall. (He) cites: A monk asked an ancient worthy: 'When birth and death arrive, how can one avoid them?' (The ancient worthy) said: 'The crackling of firewood and the bursting of bamboo startle people's ears.' The monk said: 'I don't understand.' (Defeng) said: 'The fierce barking of the house dog does not cease at night.' Do you all want to understand? 'The crackling of firewood and the bursting of bamboo startle people's ears; red dust rises from the bottom of the ocean. The fierce barking of the house dog does not cease at night; ships sail thirty thousand miles on land. The steadfast earth deity laughs heartily; Mount Sumeru (須彌山, a famous Buddhist mountain) looks at its nose with its eyes. Holding hands, (one) goes east but turns west; the sound of the southern mountain echoes in the northern mountain. The thousand-handed Great Compassion (Bodhisattva) opens its eyes to see; whose is the immeasurable compassion?' After a long silence, (the master) said: 'Long head and short feet, little joy and much anger.' (The master) ascends the hall. The western mountain is green, without so-called emotion. The Hong well is blue, without a drop. The people of the western mountain see Heqin. The affairs of the western mountain are incomparable.'
若是靈利底舉著。便知懵懂者付與德山．臨濟。擲拂子。下座。 一日。上堂顧問侍者曰。還記得昨日因緣么。云。記不得。復顧問大眾曰。還記得么。眾無對。豎起拂子曰。還記得么。良久。曰。也忘卻了也。三處不成。一亦非有。諸人不會方言。露柱且莫開口。以拂子擊禪床。下座。
天寧長靈守卓禪師法嗣
慶元府育王無示分諶禪師
溫之永嘉人。族張氏。年十六。禮崇德慧微落髮。微持律刻苦。嘗然身燈為佛事。師見曰。大丈夫當明佛祖意。以光明照大千。何區區於此。辭謁徑山悟．佛鑒勤。晚依長靈。餘八載。悉得其道。宣和六年。太師劉公正夫舍臨安第為顯寧寺。請師出世。未幾。擢蘆山．瑞巖．育王。法道大振。 上堂曰。出西天。入東土。云從龍。風從虎。一任諸方點頭。舉拂子曰。只如這個。順行三千。倒行八百。又作么生辨。若也辨得。橫按鏌鎁全正令。若辨不得。百千年后與人看。 上堂。尺頭有寸。鑒者猶稀。秤尾無星。且莫錯認。若欲定古今輕重。較佛祖短長。但請于中著一雙眼。果能一尺還他十寸。八兩元是半斤。自然內外和平。家國無事。山僧今日已是兩手分付。汝等諸人還肯信受奉行也無。尺量刀剪遍世間。志公不是閑和尚。 上堂。文殊智。普賢行。多年曆日
。德山棒。臨濟喝。亂世英雄。汝等諸人穿僧堂。入佛殿。還知險過鐵圍關么。忽然踏著釋迦頂𩕳。磕著聖僧額頭。不免一場禍事。 上堂。我若說有。你為有礙。我若說無。你為無礙。我若橫說。你又跨不過。我若豎說。你又跳不出。若欲叢林平貼。大家無事。不如推倒育王。且道育王如何推得倒去。召大眾曰。著力。著力。復曰。苦哉。苦哉。育王被人推倒了也。還有路見不平。拔劍相為底么。若無。山僧不免自倒自起。擊拂子。下座。師性剛毅。蒞眾有古法。時以諶鐵面稱之。紹興十八年五月十三。示寂于無異堂。后七日。塔全軀于烏石庵之左。閱世六十有九。坐夏五十有四。
湖州道場普明慧琳禪師
七閩福清人。 上堂曰。有漏笊籬。無漏木杓。庭白牡丹。檻紅芍葯。因思九年面壁人。到頭不識這一著。且道作么生是這一著。以拄杖擊禪床。下座。 上堂。一即多。多即一。毗盧頂上明如日。也無一。也無多。現成公案沒肴訛。拈起舊來氈拍板。明時共唱太平歌。
湖州道場無傳居慧禪師
本郡人。族吳氏。幼師景德寺宗省。十九中經選。授僧服。從南屏妙慧習教觀。越十年易服。依長蘆凈照最久。晚至長靈。未幾。總院事。一日。擬食醦豏。豁然有省。亟造方丈。陳所入。靈詰
【現代漢語翻譯】 現代漢語譯本：德山棒，臨濟喝。亂世英雄。你們這些人穿行於僧堂，進入佛殿，可知道這比通過鐵圍山（Tiě wéi shān，佛教宇宙觀中包圍世界的鐵山）還要危險嗎？如果忽然踩著釋迦（Shìjiā，釋迦牟尼佛的簡稱）的頭頂，碰到聖僧的額頭，免不了一場禍事。
上堂開示：如果我說『有』，你們就認為『有』是障礙；如果我說『無』，你們又認為『無』是障礙。如果我橫著說，你們又跨越不過；如果我豎著說，你們又跳不出去。如果想要叢林平靜安穩，大家都沒事，不如推倒育王（Yù wáng，阿育王，以其對佛教的護持而聞名）。那麼，育王要如何才能推倒呢？
召集大眾說：『著力！著力！』又說：『苦啊！苦啊！育王被人推倒了啊！』還有路見不平，拔劍相助的人嗎？如果沒有，山僧我不免自己倒下自己起來。』說完，擊打拂塵，走下法座。這位禪師性格剛毅，管理僧眾有古風，當時人稱他諶鐵面。紹興十八年五月十三日，在無異堂圓寂。七日後，全身舍利塔建於烏石庵的左側。世壽六十九歲，坐夏五十四年。
湖州道場普明慧琳禪師
七閩福清人。上堂開示說：『有漏的笊籬，無漏的木勺。庭院裡白色的牡丹，欄桿旁紅色的芍葯。因此想起九年面壁的達摩祖師，到頭來也不認識這一著。』那麼，怎麼做才是這一著呢？用拄杖敲擊禪床，走下法座。
上堂開示：『一即是多，多即是一。毗盧（Pílú，毗盧遮那佛的簡稱）頂上光明如太陽。既沒有一，也沒有多，現成的公案沒有絲毫差錯。拿起舊時的氈拍板，在清明時節一起唱太平歌。』
湖州道場無傳居慧禪師
本郡人，姓吳。小時候師從景德寺的宗省。十九歲時通過經選，被授予僧服。跟隨南屏妙慧學習教觀。過了十年，改換服裝，依止長蘆凈照最久。晚年到了長靈，沒多久就主管總院事務。一天，想要吃醦豏（chēn xiàn，醃菜），忽然有所領悟，立刻前往方丈室，陳述自己的領悟。長靈禪師詰問他。
【English Translation】 English version: Deshan's stick, Linji's shout. Heroes in troubled times. You people, walking through the monks' hall and entering the Buddha hall, do you know that it is more dangerous than passing through the Iron Ring Mountains (Tiě wéi shān, the iron mountains surrounding the world in Buddhist cosmology)? If you suddenly step on Shakya's (Shìjiā, abbreviation of Shakyamuni Buddha) head or bump into the forehead of a holy monk, an accident will be unavoidable.
Ascending the Dharma hall: If I say 'existence,' you take 'existence' as an obstacle; if I say 'non-existence,' you take 'non-existence' as an obstacle. If I speak horizontally, you cannot cross over; if I speak vertically, you cannot jump out. If you want the monastery to be peaceful and everyone to be free from trouble, it is better to overthrow King Ashoka (Yù wáng, known for his support of Buddhism). So, how can King Ashoka be overthrown?
He summoned the assembly and said, 'Exert effort! Exert effort!' Then he said, 'Bitter! Bitter! King Ashoka has been overthrown!' Is there anyone who sees injustice on the road and draws their sword to help? If not, this mountain monk will have to fall and rise on his own.' After speaking, he struck the whisk and descended from the seat. The master was stern and upright, and his management of the sangha followed ancient methods. At that time, he was called 'Chen Iron Face.' On the thirteenth day of the fifth month of Shaoxing eighteen, he passed away in the Wu Yi Hall. Seven days later, a stupa containing his whole body was built to the left of the Wu Shi Hermitage. He lived for sixty-nine years and spent fifty-four summers in retreat.
Chan Master Puming Huilin of Daochang Temple in Huzhou
He was from Fuqing in Fujian. Ascending the Dharma hall, he said, 'A leaky bamboo basket, a non-leaky wooden ladle. White peonies in the courtyard, red peonies by the railing. This makes me think of Bodhidharma, who faced the wall for nine years, and in the end, did not recognize this move.' So, what is this move? He struck the Zen bed with his staff and descended from the seat.
Ascending the Dharma hall: 'One is many, and many is one. The light on Vairochana's (Pílú, abbreviation of Vairocana Buddha) head is as bright as the sun. There is neither one nor many; the present case has no errors. Picking up the old felt clapper, let us sing a song of peace together in bright times.'
Chan Master Wuchuan Juhui of Daochang Temple in Huzhou
He was from this prefecture, with the surname Wu. As a child, he studied with Zongsheng of Jingde Temple. At the age of nineteen, he passed the scripture selection and was ordained as a monk. He followed Miaohui of Nanping to study the teachings and contemplation. After ten years, he changed his robes and stayed with Jingzhao of Changlu for the longest time. In his later years, he went to Changling, and soon after, he was in charge of the main monastery affairs. One day, wanting to eat pickled vegetables (chēn xiàn), he suddenly had an awakening and immediately went to the abbot's room to present his understanding. Chan Master Changling questioned him.
之。師呈偈曰。打破多年赤肉團。大千俱現一毫端。縱橫妙用無多子。妙用縱橫總一般。乃蒙印可。靈沒。師還里謁天聖琳禪師。琳命首眾說法。復退席。令主盟。后移靈石．何山．道場。 上堂曰。鍾馗醉里唱涼州。小妹門前只點頭。巡海夜叉相見后。大家拍手上高樓。大眾。若會得去。鎖卻天下人舌頭。若會不得。將謂老僧別有奇特。 上堂。百尺竿頭弄影戲。不唯瞞你又瞞天。自笑平生岐路上。投老歸來沒一錢。 上堂。舉。臨濟示眾云。一人在高高峰頂。無出身之路。一人在十字街頭。亦無向背。且道那個在前。那個在後。師曰。更有一人不在高高峰頂。亦不在十字街頭。臨濟老漢因甚不知。便下座。紹興辛未九月二十四日。示微疾而終。壽七十五。夏五十六。
臨安府顯寧松堂圓智禪師
上堂曰。蘆華白。蓼華江。溪邊修竹碧煙籠。閑云抱幽石。玉露滴巖叢。昨夜烏龜變作鱉。今朝水牯悟圓通。咄。
湖州烏回唯庵范禪師
上堂曰。塵劫已前事。堂堂無背面。動靜莫能該。舒捲快如電。莫道凡不知。佛也覷不見。決定在何處。合取這兩片。薦不薦。更為諸人通一線。良久。曰。天下太平。皇風永扇。 上堂。舉。僧問趙州。至道無難。唯嫌揀擇。是時人窠窟否。曰。曾有人問老僧
【現代漢語翻譯】 之後，禪師呈上偈語說：『打破多年赤肉團（指肉身），大千俱現一毫端（指微小之處）。縱橫妙用無多子（指沒有多餘的手段），妙用縱橫總一般。』於是得到印可。靈沒後，禪師回到家鄉拜謁天聖琳禪師。琳禪師命他擔任首座說法，之後又退席，讓他主持。後來他移居靈石、何山、道場等地。上堂說法時說：『鍾馗醉里唱涼州，小妹門前只點頭。巡海夜叉相見后，大家拍手上高樓。』大眾，如果領會得了，就能鎖住天下人的舌頭。如果領會不了，就會認為老僧另有奇特之處。上堂說法：『百尺竿頭弄影戲，不唯瞞你又瞞天。自笑平生岐路上，投老歸來沒一錢。』上堂說法：舉例說，臨濟（Linji）禪師向大眾開示說：『一人在高高峰頂，無出身之路。一人在十字街頭，亦無向背。』請問哪個在前，哪個在後？禪師說：『更有一人不在高高峰頂，也不在十字街頭。』臨濟老漢為什麼不知道？說完便下座。紹興辛未年九月二十四日，禪師示現輕微疾病而終，享年七十五歲，僧臘五十六年。
臨安府顯寧松堂圓智禪師
上堂說法時說：『蘆華白，蓼華江，溪邊修竹碧煙籠。閑云抱幽石，玉露滴巖叢。昨夜烏龜變作鱉，今朝水牯悟圓通。』咄！
湖州烏回唯庵范禪師
上堂說法時說：『塵劫已前事，堂堂無背面。動靜莫能該，舒捲快如電。莫道凡不知，佛也覷不見。決定在何處？合取這兩片。』薦不薦？更為諸人通一線。良久，說：『天下太平，皇風永扇。』上堂說法。舉例說，有僧人問趙州（Zhaozhou）禪師：『至道無難，唯嫌揀擇。』這是時人的窠窟嗎？趙州禪師說：『曾有人問老僧。』
【English Translation】 After that, the Chan master presented a verse, saying: 'Shattering the red flesh bag (referring to the physical body) of many years, the great universe appears entirely in a single hair-tip (referring to the infinitesimal). The wondrous functions, both vertical and horizontal, have no excess means, the wondrous functions, vertical and horizontal, are all the same.' Thereupon he received approval. After his spiritual passing, the Chan master returned to his hometown to visit Chan Master Tiansheng Lin. Chan Master Lin ordered him to serve as the head seat and expound the Dharma, and then withdrew from his seat, entrusting him with presiding. Later, he moved to Lingshi, Heshan, and Daocheng. When ascending the hall to preach, he said: 'Zhong Kui (a mythical figure) sings Liangzhou in his drunkenness, the younger sister only nods in front of the door. After the sea-patrolling Yaksha meet, everyone claps their hands and ascends the high building.' Everyone, if you can understand this, you can lock the tongues of everyone in the world. If you cannot understand, you will think that the old monk has something special. Ascending the hall to preach: 'Performing shadow plays on a hundred-foot pole, not only deceiving you but also deceiving the heavens. I laugh at myself for spending my life on divergent paths, returning old without a penny.' Ascending the hall to preach: Citing the example, Chan Master Linji (Linji) instructed the assembly, saying: 'One person is on the high peak, with no way out. One person is at the crossroads, also with no front or back.' Tell me, which one is in front, and which one is behind? The Chan master said: 'There is another person who is neither on the high peak nor at the crossroads.' Why doesn't the old man Linji know? After saying this, he descended from his seat. On the twenty-fourth day of the ninth month of the Xinwei year of Shaoxing, the Chan master showed slight illness and passed away, at the age of seventy-five, with fifty-six years as a monk.
Chan Master Yuanzhi of Songtang, Xianning Prefecture, Lin'an
When ascending the hall to preach, he said: 'Reed flowers are white, smartweed flowers are on the river, slender bamboos by the stream are shrouded in green mist. Idle clouds embrace secluded rocks, jade dew drips from the rocky clusters. Last night, a turtle transformed into a soft-shelled turtle, this morning, a water buffalo awakened to perfect understanding.' Tut!
Chan Master Fan of Weian, Wuhui, Huzhou
When ascending the hall to preach, he said: 'Matters before countless eons, dignified without front or back. Movement and stillness cannot encompass it, unfolding and retracting as fast as lightning. Don't say that ordinary people don't know, even Buddhas can't see it. Where is the determination? Bring these two pieces together.' Do you recommend it or not? I will connect a line for everyone. After a long silence, he said: 'The world is peaceful, may the imperial wind forever fan.' Ascending the hall to preach. Citing the example, a monk asked Chan Master Zhaozhou (Zhaozhou): 'The Great Way is not difficult, only aversion to discrimination.' Is this the den of people of this time? Chan Master Zhaozhou said: 'Someone once asked the old monk.'
。直得五年分疏不下。大眾。趙州具頂門眼。向擊石火里分緇素。閃電光中明縱奪。為甚麼卻五年分疏不下。還委悉么。易分雪裡粉。難辨墨中煤。
溫州本寂靈光文觀禪師
郡之瑞安人。族葉氏。年十九。依白巖慧通。二十得度。遊方。謁長靈于天寧。因看柏樹子頌有省。靈歿。旋里庵居二紀。待制王公輝守郡請開法本寂。 上堂曰。過去諸如來。斯門已成就。好事不如無。現在諸菩薩。今各入圓明。好事不如無。未來修學人。當依如是法。好事不如無。還知么。除卻華山陣處士。何人不帶是非行。參。 上堂。舉。罽賓國王斬師子尊者。雪竇拈云。作家君王。天然有在。師曰。路見不平。當與雪屈。雪竇只解據款結案。要且不知尊者不曾被斬。淳熙五年正月二十六日。端坐而逝。壽九十六。臘七十七。
黃龍山堂震禪師法嗣
常德府德山無諍慧初禪師
靖江府人也。自見山堂。得大受用。三據寶坊。眾所宗仰。 上堂。顧視大眾曰。見么。在天成象。在地成形。在日月為晦為朔。在四時為寒為暑。致之以雷霆。潤之以風雨。且道在衲僧分上又作么生。一趯趯翻四大海。一拳拳倒須彌山。佛祖位中留不住。又吹漁笛汨羅灣。 上堂。九月二十五。聚頭相共舉。瞎卻正法眼。拈卻雲門
【現代漢語翻譯】 現代漢語譯本：
這件事情拖了五年都分辨不清楚。各位！趙州（Zhaozhou，禪宗大師）具有頂門正眼，能夠在擊石火花中分辨黑白，在閃電光芒中明辨縱奪。為什麼卻五年都分辨不清楚呢？明白了嗎？容易分辨雪裡的白粉，難以辨別墨中的黑煤。
溫州本寂靈光文觀禪師
是郡里瑞安人，姓葉。十九歲時，依止白巖慧通。二十歲時剃度出家。遊歷四方，在天寧拜見長靈，因為參看『柏樹子』的頌而有所領悟。長靈去世后，回到家鄉隱居二十年。待制王公輝擔任郡守時，請本寂開法。上堂時說：『過去諸佛如來，從此門已經成就。好事不如無。現在諸位菩薩，如今各自進入圓明境界。好事不如無。未來修學的人，應當依照這樣的方法。好事不如無。』知道嗎？除了華山隱居的處士，誰人不帶著是非而行呢？參！上堂時，舉例說：罽賓國王（Jibin King，古代國王）斬殺師子尊者（Shizi Zunzhe，佛教尊者）。雪竇（Xuedou，禪宗大師）評論說：『真是個有作為的君王，天然自有決斷。』禪師說：『路見不平，應當替他辯白。』雪竇只懂得根據案情結案，卻不知道尊者根本沒有被斬殺。淳熙五年正月二十六日，端坐而逝，享年九十六歲，僧臘七十七年。
黃龍山堂震禪師的法嗣
常德府德山無諍慧初禪師
是靖江府人。自從拜見山堂后，得到很大的受用。三次主持寶坊，受到大眾的尊崇仰慕。上堂時，看著大眾說：『看見了嗎？在天上形成星象，在地上形成形體。在日月是晦朔的變化，在四季是寒暑的交替。用雷霆來震動，用風雨來滋潤。那麼在衲僧（Naseng，僧人的別稱）的本分上又該如何呢？一腳踢翻四大海，一拳打倒須彌山（Xumi Mountain，佛教中的聖山）。佛祖的位置也留不住，又吹著漁笛在汨羅灣（Miluo River，河流名）上。』上堂時說：『九月二十五，大家聚在一起討論。瞎了正法眼，拿掉了雲門（Yunmen，禪宗大師）。』
【English Translation】 English version:
This matter has been debated for five years without a clear resolution. Listen, everyone! Zhaozhou (Zen master) possesses the eye at the crown of his head, capable of distinguishing black from white in the spark of a flint, and discerning giving and taking in a flash of lightning. Why, then, has it remained unresolved for five years? Do you understand? It's easy to distinguish white powder in snow, but difficult to discern black coal in ink.
Zen Master Wenguan of Lingguang Temple, Benji, of Wenzhou
He was a native of Ruian in the prefecture, with the surname Ye. At the age of nineteen, he relied on Huitong of Baiyan. At twenty, he was ordained. Traveling widely, he visited Changling at Tianning, and had an awakening upon contemplating the verse on 'Cypress Tree.' After Changling's death, he returned to his hometown and lived in seclusion for twenty years. When Wang Gonghui, a high-ranking official, served as the prefect, he invited Benji to open a Dharma assembly. In his sermon, he said: 'The Buddhas of the past have already attained enlightenment through this gate. Good deeds are better than none. The Bodhisattvas of the present are now each entering perfect clarity. Good deeds are better than none. Future practitioners should follow this Dharma. Good deeds are better than none.' Do you know why? Except for the recluse of Mount Hua, who doesn't walk with right and wrong? Investigate! In another sermon, he cited the example of King Jibin (ancient king) beheading the Venerable Shizi (Buddhist venerable). Xuedou (Zen master) commented: 'Truly an accomplished king, naturally decisive.' The Zen master said: 'When you see injustice on the road, you should speak up for the wronged.' Xuedou only knows how to settle cases based on the evidence, but doesn't know that the Venerable was never beheaded. On the twenty-sixth day of the first month of the fifth year of Chunxi, he passed away peacefully in a seated position, at the age of ninety-six, with seventy-seven years as a monk.
Dharma Successor of Zen Master Tangzhen of Huanglong Mountain
Zen Master Huichu of Wuzheng, Deshan Temple, Changde Prefecture
He was a native of Jingjiang Prefecture. Since meeting Shantang, he had greatly benefited. He presided over the temple three times, revered and admired by the community. In his sermon, looking at the assembly, he said: 'Do you see? In the heavens, it forms constellations; on earth, it forms shapes. In the sun and moon, it is waxing and waning; in the four seasons, it is cold and heat. It is manifested as thunder and lightning, and nourished by wind and rain. Then, how should it be in the role of a monk (Naseng)? One kick overturns the four great oceans, one punch knocks down Mount Sumeru (sacred mountain in Buddhism). Even the position of Buddha and ancestors cannot be held onto, and then playing the fisherman's flute on Miluo River (name of a river).' In another sermon, he said: 'September twenty-fifth, everyone gathers together to discuss. Blinded the eye of the true Dharma, removed Yunmen (Zen master).'
普。德山不會說禪。贏得村歌社舞。阿呵呵。邏啰哩。遂作舞勢。下座。
萬年雪巢法一禪師法嗣
嘉興府報恩法常首座
開封人。丞相薛居正之裔。宣和十年。依長沙益陽華嚴元軾禪師下發。遍依叢社。于首楞嚴經深入義海。自湖湘至萬年謁雪巢。機契。命掌箋翰。淳熙初。抵報恩。室中唯一矮榻。余無長物。庚子九月中。語寺僧曰。一月后不復留此。十月二十一。往方丈。謁飯。將曉。書漁父詞于室門。就榻收足而逝。詞曰。此事楞嚴嘗露布。梅華雪月交光處。一笑寥寥空萬古。風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩。斑斑誰跨豐干虎。而今忘卻來時路。江山暮。天涯目送鴻飛去。
岳山祖庵主法嗣
盧山廷慶叔禪師
僧問。多子塔前。共談何事。曰。一回相見一回老。能得幾時為弟兄。僧禮拜。師曰。唐興今日失利。
信相正覺宗顯禪師法嗣
成都府金繩文禪師
僧問。如何是大道之源。曰。黃河九曲。云。如何是不犯之令。曰。鐵蛇鉆不入。僧擬議。師入打。
泐潭典牛天游禪師法嗣
臨安府徑山涂毒智䇿禪師
天臺人。族陳氏。十六依護國楚光授方服。首謁國清光禪師。次謁育王諶．萬壽智。後於云居聞板聲契入。抵云巖
【現代漢語翻譯】 現代漢語譯本： 普。德山（Deshan，人名）不會說禪。贏得村歌社舞。阿呵呵。邏啰哩。於是作出舞蹈的姿勢，下座。
萬年雪巢法一禪師（Wan'nian Xuechao Fayi，人名）的法嗣
嘉興府報恩法常首座（Jiaxingfu Bao'en Fachang，人名）
開封人，是丞相薛居正（Xue Juzheng，人名）的後裔。宣和十年，依長沙益陽華嚴元軾禪師（Changsha Yiyang Huayan Yuanshi，人名）剃度。廣泛參訪各處叢林寺院，對於《首楞嚴經》（Shou Lengyan Jing，佛教經典）深入研究，理解其精深義理。從湖湘一帶到萬年山拜謁雪巢禪師，彼此機緣相合，被任命掌管文書。淳熙初年，來到報恩寺，禪房中只有一張矮床，沒有多餘的物品。庚子年九月中，告訴寺中僧人說：『一個月后我將不再留在這裡。』十月二十一日，前往方丈室，告別。將要拂曉時，在房門上寫下《漁父詞》，在床上結跏趺坐圓寂。詞是這樣寫的：『此事楞嚴嘗露布，梅花雪月交光處。一笑寥寥空萬古，風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩，斑斑誰跨豐干虎。而今忘卻來時路，江山暮。天涯目送鴻飛去。』
岳山祖庵主（Yueshan Zuanzhu，地名/人名）的法嗣
廬山廷慶叔禪師（Lushan Tingqing Shu，人名）
有僧人問：『多子塔（Duozi Ta，地名）前，大家共同談論什麼事？』 廷慶叔禪師回答說：『一次相見就老了一歲，還能有多少時間做兄弟呢？』 僧人禮拜。廷慶叔禪師說：『唐朝興盛，今日卻失去了利益。』
信相正覺宗顯禪師（Xinxiang Zhengjue Zongxian，人名）的法嗣
成都府金繩文禪師（Chengdufu Jinsheng Wen，人名）
有僧人問：『什麼是大道的根源？』 金繩文禪師回答說：『黃河九曲。』 僧人又問：『什麼是不犯之令？』 金繩文禪師回答說：『鐵蛇鉆不入。』 僧人猶豫不決。金繩文禪師隨即打了他。
泐潭典牛天游禪師（Letan Dianniu Tianyou，人名）的法嗣
臨安府徑山涂毒智䇿禪師（Lin'anfu Jingshan Tudu Zhice，人名）
天臺人，俗姓陳。十六歲時依護國楚光（Huguo Chuguang，人名）受沙彌戒。先拜謁國清光禪師（Guoqing Guang，人名），后拜謁育王諶（Yuwang Chen，人名）、萬壽智（Wanshou Zhi，人名）。後來在云居山聽到打板的聲音而開悟，到達云巖。
【English Translation】 English version: Pu. Deshan (name) does not speak Zen. He wins the village songs and dances. Aha ha. Luo Luo Li. Then he makes a dancing gesture and descends from the seat.
Successor of Zen Master Wan'nian Xuechao Fayi (name)
Chief Seat Fachang of Bao'en Temple in Jiaxing Prefecture (name)
A native of Kaifeng, a descendant of Prime Minister Xue Juzheng (name). In the tenth year of Xuanhe, he was tonsured under Zen Master Yuanshi of Huayan Temple in Yiyang, Changsha (name). He visited various monasteries extensively and deeply studied the Shurangama Sutra (Buddhist scripture), understanding its profound meaning. From the Hunan and Xiang area, he went to Wannian Mountain to visit Zen Master Xuechao, and they resonated with each other. He was appointed to manage documents. In the early years of Chunxi, he arrived at Bao'en Temple. There was only a short bed in his room, with nothing extra. In the ninth month of the year Gengzi, he told the monks in the temple: 'I will no longer stay here after a month.' On the twenty-first of October, he went to the abbot's room to bid farewell. As dawn was approaching, he wrote the 'Fisherman's Song' on the door of his room and passed away in the lotus position on the bed. The poem reads: 'This matter Shurangama often reveals, where plum blossoms, snow, and moon intersect. A smile is vast and empty for eternity, the sound of the wind in the teacup. Distinctly, the silver river spans the sky. The butterfly dreams of Nanhua vividly, who is that riding Fenggan's tiger with spots? Now I have forgotten the road I came from, the mountains and rivers are darkening. At the edge of the world, I watch the wild geese fly away.'
Successor of Abbot Zuanzhu of Yueshan (place/name)
Zen Master Tingqing Shu of Lushan (name)
A monk asked: 'In front of the Many Sons Pagoda (place), what are you all talking about?' Zen Master Tingqing Shu replied: 'One meeting makes us a year older, how much time do we have left as brothers?' The monk bowed. Zen Master Tingqing Shu said: 'The Tang Dynasty flourished, but today it has lost its advantage.'
Successor of Zen Master Zongxian of Xinxiang Zhengjue (name)
Zen Master Jinsheng Wen of Chengdu Prefecture (name)
A monk asked: 'What is the source of the Great Path?' Zen Master Jinsheng Wen replied: 'The Yellow River has nine bends.' The monk asked again: 'What is the unbreakable command?' Zen Master Jinsheng Wen replied: 'An iron snake cannot drill through it.' The monk hesitated. Zen Master Jinsheng Wen then struck him.
Successor of Zen Master Tianyou of Letan Dianniu (name)
Zen Master Zhice of Tudu Mountain in Lin'an Prefecture (name)
A native of Tiantai, with the surname Chen. At the age of sixteen, he received the novice precepts under Huguo Chuguang (name). He first visited Zen Master Guoqing Guang (name), and then visited Yuwang Chen (name) and Wanshou Zhi (name). Later, he attained enlightenment upon hearing the sound of the board at Yunju Mountain and arrived at Yunyan.
。巖見然之(游時住云巖)。留歲余告別。巖送以偈。尋首眾大溈。歸里。聞法黃巖之普澤。繼歷數剎。淳熙戊申冬。 詔居徑山。 上堂曰。著意忘懷。掘地深埋。空洞無象。髑髏妄想。譬如兩鏡相照。中間早已立象。直饒東澗水流西澗水。南山燒炭北山紅。到這裡正好吃棒。為甚如此。我王庫內無如是刀。 上堂。舉。教中道。若以色見我。以音聲求我。是人行邪道。不能見如來。然雖恁么。正是捕得老鼠。打破油甕。懷禪師道。你眼在甚麼處。雖則識破釋迦老子。爭奈拈䭔䑛指。若是涂毒即不然。色見聲求也不妨。百華影里繡鴛鴦。自從識得金針后。一任風吹滿袖香。紹熙壬子秋七月示疾。至二十七辰初。說偈而逝。八月二日塔全身於東麓。壽七十六。臘六十。
嘉泰普燈錄卷第十三
音釋
玨音角 嚚音銀 旻音民 洵音荀 陜音閃 窈音杳 窕徒了切 會音檜 悆余庶切 濘直與切 糝桑感切 摟音棲 摗速侯切 郵音尤 搊楚尤切 懵莫孔切 蒞音利 豏胡斬切 馗音逵 汩手筆切 栩音雨 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十四
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十五世(臨濟十一世楊岐四世)
【現代漢語翻譯】 現代漢語譯本： 巖見然之（Yan Jianranzhi，法號，遊歷時住在云巖）。停留一年多后告別。云巖贈詩送行。之後在大溈（Da Wei，地名）開始領導僧眾。返回家鄉后，聽聞黃巖（Huang Yan，地名）普澤（Pu Ze，人名）的佛法，相繼在多座寺廟遊歷。淳熙（Chun Xi，年號）戊申年冬天，朝廷下詔讓他住持徑山（Jing Shan，山名）。
上堂說法時說：『著意忘懷，掘地深埋，空洞無象，髑髏妄想。』譬如兩面鏡子互相照應，中間早已顯現影像。即使東澗的水流向西澗，南山燒炭而北山變紅。到了這裡正好吃棒。為什麼這樣說？『我王庫內無如是刀。』
上堂說法。引用教義中說：『若以色見我，以音聲求我，是人行邪道，不能見如來。』雖然是這樣，也正是捕得老鼠，打破油甕。懷禪師（Huai Chanshi，人名）說：『你眼在甚麼處？』雖然識破了釋迦老子（Shijia Laozi，即釋迦摩尼），爭奈拈䭔䑛指。若是涂毒即不然，色見聲求也不妨。百華影里繡鴛鴦，自從識得金針后，一任風吹滿袖香。紹熙（Shao Xi，年號）壬子年秋七月示現疾病，到二十七日辰時，說完偈語后圓寂。八月二日，全身安葬在東麓。享年七十六歲，僧臘六十年。
《嘉泰普燈錄》卷第十三
音釋： 玨（jue，音角） 嚚（yin，音銀） 旻（min，音民） 洵（xun，音荀） 陜（shan，音閃） 窈（yao，音杳） 窕（tiao，徒了切） 會（hui，音檜） 悆（yu，余庶切） 濘（ning，直與切） 糝（san，桑感切） 棲（qi，音棲） 摗（sou，速侯切） 郵（you，音尤） 搊（chou，楚尤切） 懵（meng，莫孔切） 蒞（li，音利） 豏（xian，胡斬切） 馗（kui，音逵） 汩（gu，手筆切） 栩（xu，音雨） 卍新續藏第 79 冊 No. 1559 《嘉泰普燈錄》
《嘉泰普燈錄》卷第十四
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十五世 (臨濟十一世楊岐四世)
【English Translation】 English version: Yan Jianranzhi (巖見然之, Dharma name, resided in Yunyan during his travels). After staying for more than a year, he bid farewell. Yunyan presented him with a verse as a farewell gift. Later, he began leading the monastic community at Da Wei (大溈, place name). After returning to his hometown, he heard the Dharma of Pu Ze (普澤, person's name) of Huang Yan (黃巖, place name), and successively traveled to many temples. In the winter of the Wushen year of the Chunxi (淳熙, reign title) era, the imperial court issued an edict for him to reside at Jing Shan (徑山, mountain name).
During an ascending-the-hall Dharma talk, he said: 'Intentionally forgetting, digging deep and burying, empty and without form, skull delusion.' It is like two mirrors reflecting each other, with the image already appearing in the middle. Even if the water of the East Stream flows to the West Stream, and the South Mountain burns charcoal while the North Mountain turns red. Arriving here, it is good to receive a beating. Why is this so? 'In the treasury of my king, there is no such knife.'
Ascending the hall for Dharma talk. Quoting the teachings, it says: 'If one sees me through form, or seeks me through sound, this person walks a heretical path and cannot see the Tathagata.' Although it is like this, it is precisely catching a mouse and breaking an oil jar. Zen Master Huai (懷禪師, person's name) said: 'Where are your eyes?' Although one has seen through old Shakya (釋迦老子, i.e., Shakyamuni Buddha), one still picks up food and licks one's fingers. If it is coated with poison, it is not so; seeing through form and seeking through sound is also fine. Embroidered mandarin ducks in the shadows of a hundred flowers; since recognizing the golden needle, let the wind blow and fill the sleeves with fragrance. In the autumn of the Renzi year of the Shaoxi (紹熙, reign title) era, in the seventh month, he manifested illness, and on the twenty-seventh day at the Chen hour, after reciting a verse, he passed away. On the second day of the eighth month, his whole body was buried at the eastern foot of the mountain. He lived to the age of seventy-six, with sixty years as a monk.
《Jia Tai Pu Deng Lu》 Volume 13
Phonetic Annotations: 玨 (jue, pronounced jiao) 嚚 (yin, pronounced yin) 旻 (min, pronounced min) 洵 (xun, pronounced xun) 陝 (shan, pronounced shan) 窈 (yao, pronounced yao) 窕 (tiao, pronounced tu liao) 會 (hui, pronounced hui) 悆 (yu, pronounced yu shu) 濘 (ning, pronounced zhi yu) 糝 (san, pronounced sang gan) 棲 (qi, pronounced qi) 摗 (sou, pronounced su hou) 郵 (you, pronounced you) 搊 (chou, pronounced chu you) 懵 (meng, pronounced mo kong) 蒞 (li, pronounced li) 豏 (xian, pronounced hu zhan) 馗 (kui, pronounced kui) 汩 (gu, pronounced shou bi) 栩 (xu, pronounced yu) Supplementary Collection of the Tripitaka, Volume 79, No. 1559 《Jia Tai Pu Deng Lu》
《Jia Tai Pu Deng Lu》 Volume 14
Compiled by the monk (Zhengshou) of Bao'en Guangxiao Chan Temple in Pingjiang Prefecture.
The fifteenth generation of Nanyue (the eleventh generation of Linji, the fourth generation of Yangqi)
東京天寧佛果圓悟克勤禪師法嗣(捲上)
潭州大溈佛性法泰禪師
漢州人。族季氏。冠為大僧。習南山教。久而遊方。機契五祖。後於圓悟語下。頓明大法。出住鼎之德山．邵之西湖及谷山．道吾。 來居大溈。 賜號佛性。 上堂曰。推真真無有相。窮妄妄無有形。真妄兩無所有。廓然露出眼睛。眼睛既露。見個甚麼。曉日爍開巖畔雪。朔風吹綻蠟梅華。 上堂。涅槃無異路。方便有多門。拈起拄杖曰。看看。山僧拄杖子一口吸盡西江水。東海鯉魚𨁝跳上三十三天。帝釋忿怒。把須彌山一摑粉碎。堅牢地神合掌贊歡曰。諦觀法王法。法王法如是。以拄杖擊禪床。下座。 上堂。今朝正月已半。是處燈火撩亂。滿城羅綺駢闐。互動往來遊玩。文殊走入鬧籃中。普賢端坐高樓看。且道觀音在甚麼處。震天椎𦘕鼓。聒地奏笙歌。 上堂。渺渺邈邈。十方該括。坦坦蕩蕩。絕形絕相。目欲視而睛枯。口欲談而詞喪。文殊．普賢全無伎倆。臨濟．德山不妨提唱。龜吞陜府鐵牛。蛇咬嘉州大像。赫得東海鯉魚直至如今肚脹。嘻。 上堂。火雲燒田苗。泉源絕流注。娑竭大龍王。不知在何處。以拄杖擊禪床曰。在這裡。看看。南山起云。北山下雨。老僧更為震雷聲。助發威光令遠布。乃高聲曰。哄弄。哄弄。
【現代漢語翻譯】 現代漢語譯本： 東京天寧佛果圓悟克勤禪師的法嗣(捲上)
潭州大溈佛性法泰禪師
法泰禪師是漢州人，姓季。成年後出家為僧，學習南山律宗的教義。後來四處遊歷參學，與五祖法演禪師的機緣相契合。之後在圓悟克勤禪師的教誨下，頓悟了佛法的大義。先後住持鼎州的德山寺、邵州的西湖寺以及谷山寺、道吾寺。後來來到大溈山居住，被朝廷賜予『佛性』的稱號。
上堂說法時說：『推究真性，真性沒有具體的形象；窮盡妄想，妄想也沒有固定的形體。真和妄兩者都是空無所有，廓然顯露出本來的眼睛。』既然眼睛已經顯露，那麼看到了什麼呢？『旭日的光輝照亮了山崖邊的積雪，凜冽的北風吹開了臘梅的花朵。』
上堂說法：『涅槃沒有不同的道路，方便法門卻有很多。』拈起手中的拄杖說：『看看，老僧的這根拄杖一口吸盡了西江的水，東海的鯉魚歡快地跳上了三十三天。』帝釋天憤怒了，一把將須彌山擊得粉碎。堅牢地神合掌讚歎道：『仔細觀察法王的教法，法王的教法就是這樣啊！』用拄杖敲擊禪床，走下法座。
上堂說法：『今天正月已經過了一半，到處都是熱鬧的燈火。滿城的人們穿著華麗的絲綢，成群結隊地來來往往遊玩。文殊菩薩走入了熱鬧的人群中，普賢菩薩端坐在高樓上觀看。』那麼觀音菩薩在哪裡呢？『震天的鼓聲敲響，響徹大地的笙歌奏起。』
上堂說法：『渺渺茫茫，十方世界都被包括其中；坦坦蕩蕩，超越了形象和表相。眼睛想要看卻視力衰竭，嘴巴想要說卻詞語匱乏。文殊菩薩、普賢菩薩完全沒有辦法，臨濟禪師、德山禪師不妨提倡棒喝。烏龜吞下了陜府的鐵牛，蛇咬住了嘉州的大象。嚇得東海的鯉魚直到現在肚子還脹著。』嘻！
上堂說法：『火雲燒焦了田里的莊稼，泉水斷絕了流淌。娑竭龍王，不知道在哪裡。』用拄杖敲擊禪床說：『就在這裡。看看，南山升起云，北山落下雨。老僧更要發出震耳的雷聲，幫助發揚威光使之遠布。』於是高聲喝道：『哄弄！哄弄！』
【English Translation】 English version: Successor of Zen Master Yuanwu Keqin of Foguo Temple, Tianning, Tokyo (Volume 1)
Zen Master Foxing Fatai of Dawei Temple, Tanzhou
Zen Master Fatai was from Hanzhou, of the Ji family. He became a monk as an adult and studied the teachings of the Nanshan School (Nanshan Lü Zong, a school of Vinaya Buddhism). Later, he traveled around seeking instruction and his understanding resonated with Zen Master Wuzu (Wuzu Fayan, one of the most influential figures of the Linji school). Later, under the guidance of Zen Master Yuanwu (Yuanwu Keqin, a prominent Chan Buddhist monk), he suddenly understood the great Dharma. He subsequently resided at Deshan Temple in Dingzhou, Xihu Temple in Shaozhou, as well as Gushan Temple and Daowu Temple. Later, he came to reside at Dawei Mountain and was bestowed the title 'Foxing' (Buddha-nature) by the court.
During an assembly, he said: 'Investigating the true nature, the true nature has no specific form; exhausting illusions, illusions have no fixed shape. Both truth and illusion are empty and without anything, clearly revealing the original eyes.' Since the eyes have been revealed, what is seen? 'The brilliance of the morning sun illuminates the snow on the cliffside, the piercing north wind blows open the blossoms of the wintersweet.'
During an assembly, he said: 'Nirvana has no different paths, but there are many expedient means.' He picked up his staff and said: 'Look, this staff of mine swallows the water of the entire West River in one gulp, and the carp of the East Sea joyfully leap up to the thirty-third heaven.' Indra (Di Shi, the lord of the devas in Buddhism) is angered and smashes Mount Sumeru (Xumi Shan, the central world-mountain in Buddhist cosmology) to pieces with one blow. The steadfast earth goddess (Jianlao Di Shen, a protective deity of the earth) puts her palms together and praises with joy, saying: 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus!' He struck the Zen platform with his staff and descended from the seat.
During an assembly, he said: 'Today is already halfway through the first month, and everywhere there are lively lanterns. The city is full of people wearing splendid silks, coming and going in groups to enjoy themselves. Manjusri (Wenshu, the Bodhisattva of wisdom) enters the bustling crowd, and Samantabhadra (Puxian, the Bodhisattva of practice) sits upright watching from a high tower.' So where is Avalokiteshvara (Guanyin, the Bodhisattva of compassion)? 'The earth-shaking drums resound, and the earth-filling sheng songs play.'
During an assembly, he said: 'Vast and boundless, encompassing the ten directions; open and expansive, transcending form and appearance. The eyes want to see but the vision fails, the mouth wants to speak but the words are lacking. Manjusri and Samantabhadra are completely helpless, Linji (Linji Yixuan, the founder of the Linji school of Chan Buddhism) and Deshan (Deshan Xuanjian, a famous Chan master known for his use of the stick) might as well advocate their methods. The turtle swallows the iron ox of Shanfu, and the snake bites the great elephant of Jiazhou. The carp of the East Sea is so frightened that its belly is still swollen to this day.' Ha!
During an assembly, he said: 'Fiery clouds scorch the crops in the fields, and the springs cease to flow. The Dragon King Sagara (Suojie, one of the Eight Great Dragon Kings), where is he?' He struck the Zen platform with his staff and said: 'He is right here. Look, clouds rise from the southern mountain, and rain falls from the northern mountain. This old monk will further emit a thunderous sound, helping to spread the majestic light far and wide.' Then he shouted loudly: 'Hongnong! Hongnong!'
上堂。得念失念。無非解脫。是甚麼語話。成法破法。皆名涅槃。料掉沒交涉。智慧愚癡。通為般若。顢頇佛性。菩薩外道。所成就法。皆是菩提。猶較些子。然雖如是。也是楊廣失駱駝。 上堂。德山棒下金沙異。臨濟喝中賓主分。到此若無真正眼。可憐辜負本來人。喝一喝。拍禪床。下座。 上堂。欲識佛去處。只這語聲是。咄。傅大士不識好惡。以昭昭靈靈教壞人家男女。被志公和尚一喝曰。大士莫作是說。別更道看。大士復說偈曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。志公呵呵大笑曰。前頭由似可。末後更愁人。 上堂。憶昔遊方日。獲得二種物。一是金剛錘。一是千聖骨。持行宇宙中。氣岸高突兀。如是三十年。用之為準則。而今年老矣。二物知何物。擲下金剛錘。擊碎千聖骨。拋向四衢道。不能更惜得。任意過浮生。指南將作北。呼龜以為鱉。喚豆以為粟。從他明眼人。笑我無繩墨。 僧問。理隨事變。該萬有而一片虛凝。事逐理融。等千差而咸歸實際。如何是理法界。曰。山河大地。云。如何是事法界。曰。萬象森羅。云。如何是理事無礙法界。曰。東西南北。云。如何是事事無礙法界。曰。上下四維。 問。如何是十身調御。投子下禪床立。未審意旨如何。曰。腳跟下七穿八穴。
【現代漢語翻譯】 現代漢語譯本： 上堂。得到正念或失去正念，無非都是解脫。這是什麼話？成就佛法或破除佛法，都可稱為涅槃。這與你無關。智慧或愚癡，都可視為般若。糊里糊塗地談論佛性。菩薩或外道，他們所成就的法，都是菩提。這樣說還稍微好一點。雖然如此，也像是楊廣丟失了駱駝一樣（比喻不值一提）。 上堂。德山禪師棒下所見如金沙般各異，臨濟禪師棒喝中賓主分明。到這裡如果沒有真正的眼力，可憐就辜負了你本來的面目。喝！（禪師喝一聲），拍禪床。下座。 上堂。想要認識佛在哪裡，就只是這說話的聲音。咄！傅大士（指傅翕，南北朝時期的居士）不懂得好壞，用昭昭靈靈的說法教壞人家的男女。被志公和尚（指寶誌禪師）一喝，說：『大士不要這樣說，換個說法試試看。』傅大士又說偈語：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水卻不流。』志公呵呵大笑說：『前面說得還像樣，後面更讓人擔憂。』 上堂。回憶當年遊方的時候，獲得了兩種東西。一是金剛錘，一是千聖骨。拿著它們行走在宇宙中，氣概高昂。這樣過了三十年，用它們作為準則。而今年老了，這兩種東西是什麼呢？扔下金剛錘，擊碎千聖骨。拋向四通八達的道路，不再珍惜它們。隨意度過一生，把指南針當成指北針。把烏龜叫做鱉，把豆子叫做粟米。任憑明眼人，嘲笑我沒有規矩。 僧人問：理隨著事物變化，涵蓋萬有而一片虛空凝聚。事物隨著理而融合，等同於千差萬別而全部迴歸實際。什麼是理法界？禪師說：山河大地。僧人問：什麼是事法界？禪師說：萬象森羅。僧人問：什麼是理事無礙法界？禪師說：東西南北。僧人問：什麼是事事無礙法界？禪師說：上下四維。 僧人問：什麼是十身調御？投子禪師（指投子大同禪師）下禪床站立。不知道是什麼意思？禪師說：腳跟下七穿八洞。
【English Translation】 English version: Entering the hall: Gaining mindfulness or losing mindfulness are both nothing other than liberation. What kind of talk is this? Accomplishing Dharma or breaking Dharma are both called Nirvana. This has nothing to do with you. Wisdom or ignorance can both be regarded as Prajna. Muddle-headedly discussing Buddha-nature. Bodhisattvas or heretics, the Dharmas they accomplish are all Bodhi. Saying it this way is slightly better. Even so, it's like Yang Guang losing a camel (a metaphor for something insignificant). Entering the hall: Under Deshan's (Deshan Xuanjian) staff, what is seen is as different as golden sands; in Linji's (Linji Yixuan) shout, guest and host are distinguished. If you don't have true eyes here, it's a pity you'll fail your original face. Shout! (The Chan master shouts), strikes the Zen platform. Descends from the seat. Entering the hall: If you want to know where the Buddha is, it's just this sound of speech. Tut! Layman Fu (Fu Xi, a lay Buddhist of the Northern and Southern Dynasties) doesn't understand good and bad, using the 'shining and aware' to corrupt other people's sons and daughters. He was shouted at by Zen Master Zhigong (Zen Master Baozhi), who said, 'Layman, don't say it like that, try another way.' Layman Fu then said in verse: 'Empty-handed holding a hoe, walking on foot riding a water buffalo. People pass over the bridge, the bridge flows but the water doesn't.' Zhigong laughed and said, 'The beginning seems alright, but the end is even more worrying.' Entering the hall: Recalling the days when I traveled, I obtained two things. One is the Vajra hammer (diamond hammer), and the other is the bones of a thousand sages. Holding them, I walked in the universe, my spirit towering high. Thus, thirty years have passed, using them as a standard. But now I am old, what are these two things? Throwing down the Vajra hammer, smashing the bones of a thousand sages. Throwing them to the four-way intersection, no longer cherishing them. Passing life at will, taking the south-pointing needle as the north-pointing needle. Calling a turtle a鱉(biē, soft-shelled turtle), calling beans millet. Let the clear-eyed people laugh at me for having no rules. A monk asked: 'Principle changes with things, encompassing all existence while a single emptiness congeals. Things merge with principle, equal to thousands of differences while all return to reality. What is the Dharma realm of principle?' The Zen master said: 'Mountains, rivers, and the great earth.' The monk asked: 'What is the Dharma realm of things?' The Zen master said: 'The myriad phenomena in their vast array.' The monk asked: 'What is the Dharma realm of non-obstruction between principle and things?' The Zen master said: 'East, west, south, and north.' The monk asked: 'What is the Dharma realm of non-obstruction between things and things?' The Zen master said: 'Up, down, and the four dimensions.' A monk asked: 'What is the taming and subduing of the ten bodies?' Zen Master Touzi (Zen Master Touzi Datong) descended from the Zen platform and stood. I don't know what the meaning is? The Zen master said: 'Seven holes and eight openings under your heels.'
鄧州丹霞佛智蓬庵端裕禪師
吳越王之裔。六世祖安守會稽。因家焉。師生而挺嶷。眉目淵秀。十四驅烏于大善寺。十八得度受具。往依凈慈法真一禪師。未幾。偶僧擊露柱曰。你何不說禪。師聞微省。去謁龍門遠．甘露卓．泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。一日。悟問。誰知正法眼藏向這瞎驢邊滅卻。即今是滅不滅。云。請和尚合取口好。曰。此猶未出常情。師擬對。悟擊之。師頓去所滯。嘗述偈自通。侍悟居天寧。命典記室。尋分座。道聲藹著。京西憲王公請開法丹霞。次遷虎丘。徑山謝事。徇平江道俗之請。庵于西華。閱數稔。 來居建康保寧。后移蘇城萬壽及閩中賢沙．壽山西禪。覆被 旨補靈隱。 慈寧皇太后幸韋王第。 召師演法。 賜金襕僧伽梨。乞歸西華。紹興戊辰秋。四明育王遣使固邀。月餘始就。 上堂曰。德山入門便棒。多向皮袋裡埋蹤。臨濟入門便喝。總在聲塵中出沒。若是英靈衲子。直須足下風生。超越古今途轍。拈拄杖。卓一下。喝一喝。曰。只這個。何似生。若喚作棒喝。瞌睡未省。不喚作棒喝。未識德山．臨濟。畢竟如何。復卓一下。曰。總不得動著。 上堂。盡大地是沙門眼。遍十方是自己光。為甚麼東弗于逮打鼓。西瞿耶尼不聞。南瞻部洲點燈。北郁單
【現代漢語翻譯】 現代漢語譯本：
鄧州丹霞佛智蓬庵端裕禪師
是吳越王的後代。他的六世祖安，居住在會稽，因此在那裡安家。禪師生來就聰慧過人，眉目清秀。十四歲時在大善寺趕鳥。十八歲時剃度受戒。前往依止凈慈法真一禪師。不久，偶然聽到僧人敲擊露柱說：『你為什麼不說禪？』禪師聽后略有所悟。於是去拜訪龍門遠、甘露卓、泐潭祥，都因他的聰穎而被推崇。晚年時在鐘阜拜見圓悟。一天，圓悟問：『誰知道正法眼藏向這瞎驢邊滅卻？即今是滅不滅？』（正法眼藏：指佛法精髓；瞎驢：比喻不明真理的人）禪師說：『請和尚合上嘴好。』圓悟說：『這還未超出常情。』禪師想要回答，圓悟便打了他。禪師頓時消除了心中的疑惑。曾作偈自述心得。侍奉圓悟居住在天寧寺時，被任命為典記室。不久后開始講法，聲名遠揚。京西憲王公邀請他到丹霞寺開法。之後遷往虎丘寺。在徑山寺卸任后，應平江道俗的請求，在西華寺結庵居住。過了幾年，來到建康保寧寺。後來移居到蘇城萬壽寺以及閩中賢沙、壽山西禪寺。又奉旨補任靈隱寺住持。慈寧皇太后駕臨韋王府，召見禪師講法，賜予金襕僧伽梨（僧伽梨：一種袈裟）。禪師請求回到西華寺。紹興戊辰年秋，四明育王寺派使者堅決邀請，一個多月后才答應前往。上堂說法時說：『德山入門便棒，多向皮袋裡埋蹤；臨濟入門便喝，總在聲塵中出沒。』（德山：指德山宣鑒禪師；臨濟：指臨濟義玄禪師）如果是英靈的衲子，就必須腳下生風，超越古今的途徑。拿起拄杖，敲一下，喝一聲，說：『就這個，何似生？』如果說是棒喝，那是瞌睡未醒；如果說不是棒喝，那是不認識德山、臨濟。到底如何？』又敲了一下，說：『總不得動著。』上堂：『盡大地是沙門眼，遍十方是自己光。』（沙門：出家修道的人）為什麼東弗于逮打鼓，西瞿耶尼不聞？南瞻部洲點燈，北郁單
【English Translation】 English version:
Chan Master Fo Zhi Duan Yu of Danxia Peng'an Temple in Dengzhou
He was a descendant of King Wuyue. His sixth ancestor, An, resided in Kuaiji, and thus his family settled there. The Master was born with outstanding intelligence and refined features. At the age of fourteen, he drove away birds at the Great Good Temple (Da Shan Si). At eighteen, he was tonsured and received the full precepts. He went to rely on Chan Master Faming of Jingci Temple (Jingci Si). Not long after, he overheard a monk striking a dew pillar and saying, 'Why don't you speak of Chan?' The Master gained a slight understanding upon hearing this. He then visited Longmen Yuan, Ganlu Zhuo, and Letan Xiang, all of whom praised him for his intelligence. In his later years, he met Yuanwu at Zhongfu. One day, Yuanwu asked, 'Who knows that the Treasury of the True Dharma Eye has been extinguished by this blind donkey? Is it extinguished or not?' (Treasury of the True Dharma Eye: refers to the essence of the Buddha-dharma; blind donkey: a metaphor for someone who does not understand the truth) The Master said, 'Please, Master, close your mouth.' Yuanwu said, 'This still does not go beyond the ordinary.' The Master was about to reply when Yuanwu struck him. The Master instantly eliminated his doubts. He once composed a verse to express his understanding. While serving Yuanwu at Tianning Temple (Tianning Si), he was appointed as the secretary. Soon after, he began to preach, and his reputation spread far and wide. Prince Xian of Jingxi invited him to open the Dharma at Danxia Temple (Danxia Si). Later, he moved to Tiger Hill Temple (Huqiu Si). After resigning from Jingshan Temple (Jingshan Si), he complied with the request of the people of Pingjiang and resided in a hermitage at Xihua Temple (Xihua Si). After several years, he came to Baoning Temple (Baoning Si) in Jiankang. Later, he moved to Wanshou Temple (Wanshou Si) in Suzhou, as well as Xiansha and Shoushan West Chan Temple (Shoushan Xi Chan Si) in Fujian. He was then ordered to take over as abbot of Lingyin Temple (Lingyin Si). The Empress Dowager Cining visited the residence of Prince Wei and summoned the Master to preach the Dharma, bestowing upon him a golden kasaya (Sanghali: a type of robe). The Master requested to return to Xihua Temple. In the autumn of the year Wuchen of the Shaoxing era, Yuhuang Temple (Yuhuang Si) of Siming sent envoys to earnestly invite him, and he only agreed to go after more than a month. During an assembly, he said, 'Deshan strikes with a stick upon entering, mostly burying traces in the leather bag; Linji shouts upon entering, always emerging in sound and dust.' (Deshan: refers to Chan Master Deshan Xuanjian; Linji: refers to Chan Master Linji Yixuan) If you are a heroic monastic, you must generate wind beneath your feet and transcend the paths of the past and present. He picked up his staff, struck it once, shouted once, and said, 'Just this, what is it like?' If you call it a stick and shout, you are still asleep; if you say it is not a stick and shout, you do not know Deshan and Linji. What is it ultimately like?' He struck it again, saying, 'You must not touch it at all.' During an assembly, he said, 'The entire earth is the eye of a Shramana, and the entire ten directions are one's own light.' (Shramana: a person who has left home to cultivate the Way) Why does East Purvavideha beat the drum, but West Godaniya does not hear it? South Jambudvipa lights the lamp, but North Uttarakuru
越暗坐。直饒向個里道得十全。猶是光影里活計。𢷾拂子曰。百雜碎了也。作么生是出身一路。擲下拂子曰。參。 上堂。頂[寧*頂]一著。佛祖不知。若玄機尚戢。影草未彰。通身有透關眼也照不著。若過這邊來。正按金剛寶王。放出踞地師子。許你挨拶一步地。雖然已是頭角不全。即今莫有疾焰過風者么。喝曰。甚麼處去也。復喝一喝。下座。上堂。動則影現。覺則冰生。直饒不動不覺。猶是秦時𨍏輅鉆。到這裡。便須千差密照。萬戶俱開。毫端撥轉機輪。命脈不沉毒海。有時覺如湛水。有時動若星飛。有時動覺俱忘。有時照用自在。且道正恁么時。是動是覺。是照是用。還有人區分得出么。鐵牛橫古路。觸著骨毛寒。 上堂。易填巨壑。難滿漏卮。若有操持。了無難易。拈卻大地。寬綽有餘。放出纖毫。礙塞無路。忽若不拈不放。向甚麼處履踐。同誠共休慼。飲水亦須肥。 僧問。如何是賓中賓。曰。你是田厙奴。云。如何是賓中主。曰。相逢猶莽鹵。云。如何是主中賓。曰。劍氣爍愁雲。云。如何是主中主。曰。敲骨打髓。師蒞眾。色必凜然。寢食不背眾。唱道無倦。紹興庚午十月。初示微疾。至十七夜。書偈付主事曰。吾小休。至五鼓起坐。首座法全請遺訓。師曰。盡此心意。以道相資。語絕而逝。火后
【現代漢語翻譯】 現代漢語譯本：
越是幽暗中靜坐，縱然你在此處說得十全完美，仍然只是在光影里打轉。拈起拂塵說：『全都粉碎了也。』 那麼，什麼是脫身之路？』 擲下拂塵說：『參！』 上堂說法。『頂門一著，佛祖也無法知曉。如果玄機還隱藏著，影草還未顯現，即使通身都有透關的眼睛也照不見。如果過了這邊來，正合金剛寶王之意，放出踞地雄獅，允許你打個招呼。』 雖然已經是不完整，那麼現在有沒有比疾焰過風更快的呢？』 喝一聲說：『到哪裡去了？』 又喝一聲，下座。 上堂說法。『一動就顯現影像，一覺察就產生冰霜。縱然不動不覺，仍然是秦時的𨍏輅鉆。』 到了這裡，就必須千差萬別地細緻觀察，萬戶都打開。在毫毛之端撥動機輪，生命線不沉入毒海。有時覺察如清澈的水，有時動如流星飛逝，有時動覺都忘記，有時照用自在。那麼請問，正在這個時候，是動是覺，是照是用，還有人能區分得出來嗎？鐵牛橫在古老的道路上，觸碰到它就會感到寒冷。 上堂說法。『容易填滿巨大的山谷，難以滿足漏水的酒杯。如果有所操持，就沒有難易之分。』 拿掉大地，寬綽有餘；放出纖毫，阻礙得無路可走。如果既不拿掉也不放出，要向什麼地方踐行？同心同德，共患難，飲水也覺得甘甜。 有僧人問：『什麼是賓中賓？』 回答說：『你是田舍奴。』 問：『什麼是賓中主？』 回答說：『相逢仍然粗魯。』 問：『什麼是主中賓？』 回答說：『劍氣閃爍愁雲。』 問：『什麼是主中主？』 回答說：『敲骨打髓。』 師父帶領大眾時，臉色必定嚴肅。睡覺吃飯都不離開大眾，宣講佛法沒有倦意。紹興庚午年十月，開始略微生病，到十七日夜裡，寫下偈語交給主事說：『我小憩一會兒。』 到五更時起身坐著，首座法全請求遺訓，師父說：『盡此心意，以道互相幫助。』 說完就去世了，火化后。
【English Translation】 English version:
The more you sit in darkness, even if you speak perfectly about it, you are still just living in the shadows. He raised the whisk and said, 'All shattered!' Then, what is the path to liberation?' He threw down the whisk and said, 'Investigate!' Ascending the hall. 'A touch on the crown of the head, even Buddhas and ancestors cannot know. If the profound mechanism is still hidden, and the shadow grass has not yet appeared, even if you have eyes that penetrate everything, you cannot see it. If you come over here, it is exactly the intention of the Vajra Jewel King, releasing a crouching lion, allowing you to greet it.' Although it is already incomplete, is there anyone here who is faster than a swift flame passing through the wind?' He shouted, 'Where did it go?' He shouted again and descended from the seat. Ascending the hall. 'With movement, shadows appear; with awareness, ice forms. Even if there is no movement and no awareness, it is still like the Qin dynasty's 𨍏輅 drill.' When you get here, you must observe meticulously in a myriad of ways, and all doors must be opened. At the tip of a hair, turn the wheel of Dharma, and the lifeline will not sink into the sea of poison. Sometimes awareness is like clear water, sometimes movement is like a shooting star, sometimes both movement and awareness are forgotten, and sometimes illumination and function are freely at ease. So, tell me, at this very moment, is it movement or awareness, is it illumination or function? Is there anyone who can distinguish it? An iron ox lies across the ancient road; touching it chills you to the bone.' Ascending the hall. 'It is easy to fill a giant ravine, but difficult to fill a leaky cup. If there is perseverance, there is no difficulty or ease.' Take away the earth, and there is ample space; release a single hair, and there is no way to pass. If you neither take away nor release, where will you tread? Share sincerity and share weal and woe; even drinking water tastes sweet.' A monk asked, 'What is a guest within a guest?' The master said, 'You are a country bumpkin.' The monk asked, 'What is a host within a guest?' The master said, 'Meeting is still rude.' The monk asked, 'What is a guest within a host?' The master said, 'The sword's energy flashes through sorrowful clouds.' The monk asked, 'What is a host within a host?' The master said, 'Knocking on bones and striking marrow.' When the master led the assembly, his expression was always stern. He never left the assembly during meals or sleep, and he never tired of expounding the Dharma. In the tenth month of the Gengwu year of Shaoxing, he first showed slight illness. On the seventeenth night, he wrote a verse and gave it to the administrator, saying, 'I will rest for a while.' At the fifth watch, he got up and sat down. The head monk, Fa Quan, requested his last words. The master said, 'Exhaust this mind and intention, and support each other with the Way.' After saying this, he passed away. After cremation.
。目睛．齒．舌不壞。其地發光終夕。得設利者無算。逾月不絕。黃冠羅肇常平日問道于師。適外歸。獨無所獲。道念勤切。方與客食。咀噍間。若有物。吐哺則設利也。大如菽。色若琥珀。好事者持去。遂再拜于阇維所。聞香奩有聲。亟開。所獲如前。而差紅潤。門人奉遺骨分塔于鄮峰西華。壽六十有六。夏四十有八。 謚曰大悟。塔名寶勝。
建康府華藏密印安民禪師
嘉定人。族朱氏。初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師往扣。悟令看國師三喚侍者之語。趙州云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。但恁么參取(有本小異)。后因悟普說。僧出請問十玄談。云。只如古人道。問君心印作何顏。意旨如何。悟曰。文彩已彰。師于言下有省。悟未之許。一日。造室白悟曰。和尚休舉語。待某說看。悟諾之。師曰。尋常拈槌豎拂。豈不是經中道。一切世界諸所有相。皆即菩提妙明真心。悟笑曰。你元來在這裡作活計。師又曰。下喝敲床時。豈不是返聞聞自性。性成無上道。悟曰。你豈不見經中道。妙性圓明。離諸名相。本來無有世界眾生。師釋然。悟出蜀。居夾山。師罷講侍行。值悟為眾夜參。舉古帆未掛因緣。師聞未領。遂求決。悟曰。你問我。師舉前話。悟曰。庭
【現代漢語翻譯】 現代漢語譯本：他的眼睛、牙齒和舌頭都沒有損壞，火化的地方整夜發光，得到的舍利（Śarīra，遺骨）數不勝數，一個月都未停止。黃冠羅肇常平日向他問道，恰好外出歸來，唯獨沒有得到舍利。他道念懇切，正在與客人吃飯，咀嚼時，感覺口中有異物，吐出來一看，竟然是舍利，像豆子那麼大，顏色像琥珀。喜歡這件事的人拿著舍利離去，然後在火化的地方再次拜祭，聽到香爐里有聲音，趕緊打開，發現得到的舍利和之前一樣，只是稍微紅潤一些。他的門徒們將他的遺骨分建佛塔，分別在鄮峰和西華。他享年六十六歲，僧齡四十八年。謚號為『大悟』，塔名為『寶勝』。
建康府華藏密印安民禪師
是嘉定人，姓朱。最初在成都講解《楞嚴經》（Śūraṅgama Sūtra），被義學界所推崇。當時圓悟（Yuánwù）禪師住在昭覺寺，安民禪師前去請教。圓悟禪師讓他參看國師（Guóshī）三次呼喚侍者的典故，趙州（Zhàozhōu）禪師說：『就像人在黑暗中寫字，字雖然寫不成，但文采已經顯現。』問：『哪裡是文采已經顯現的地方？』讓他這樣參究（有的版本略有不同）。後來，圓悟禪師做普說，有僧人出來請問十玄談，說：『就像古人說的，請問你的心印是什麼模樣？』圓悟禪師說：『文采已經顯現。』安民禪師在言下有所領悟，但圓悟禪師沒有認可。一天，安民禪師到圓悟禪師的房間，對圓悟禪師說：『和尚不要舉話頭，讓我來說說看。』圓悟禪師答應了。安民禪師說：『尋常拈槌豎拂，豈不是經中說的，一切世界諸所有相，皆即菩提妙明真心。』圓悟禪師笑著說：『你原來在這裡做活計。』安民禪師又說：『下喝敲床時，豈不是返聞聞自性，性成無上道。』圓悟禪師說：『你難道沒看見經中說，妙性圓明，離諸名相，本來無有世界眾生。』安民禪師豁然開悟。圓悟禪師離開四川，住在夾山。安民禪師停止講經，侍奉圓悟禪師。一次，圓悟禪師為大眾做夜參，舉起古帆未掛的因緣，安民禪師聽了沒有領會，於是請求開示。圓悟禪師說：『你問我。』安民禪師舉起之前的話，圓悟禪師說：『庭』
【English Translation】 English version: His eyes, teeth, and tongue were undamaged. The cremation site emitted light throughout the night, and countless Śarīras (relics) were obtained, continuing for over a month. Huangguan Luo Zhaochang usually sought guidance from him, but happened to be returning from an outing and obtained nothing. With earnest devotion, he was eating with guests when he felt something in his mouth while chewing. Spitting it out, it turned out to be a Śarīra, as large as a bean and amber in color. A devotee took it away and then prostrated again at the cremation site, hearing a sound from the incense box. Opening it quickly, he found another Śarīra like the previous one, but slightly redder. His disciples enshrined his remaining bones in pagodas at Mao Peak and West Hua. He lived to be sixty-six years old, with forty-eight years as a monk. His posthumous title was 『Great Enlightenment,』 and the pagoda was named 『Precious Victory.』
Chan Master Anmin of Hua Zang Secret Seal of Jiankang Prefecture
Was a native of Jiading, from the Zhu family. He initially lectured on the Śūraṅgama Sūtra in Chengdu, becoming renowned in the field of exegesis. At that time, Chan Master Yuánwù resided at Zhaojue Temple, and Chan Master Anmin went to inquire. Yuánwù instructed him to contemplate the story of National Teacher (Guóshī) calling the attendant three times. Chan Master Zhàozhōu said, 『It is like a person writing in the dark; although the characters are not formed, the literary brilliance is already evident.』 He asked, 『Where is the literary brilliance evident?』 He was told to contemplate in this way (some versions differ slightly). Later, during Yuánwù's general discourse, a monk came forward to ask about the Ten Profound Gates, saying, 『As the ancients said, 'What does your mind-seal look like?』』 Yuánwù said, 『The literary brilliance is already evident.』 Chan Master Anmin had an insight upon hearing these words, but Yuánwù did not acknowledge it. One day, Chan Master Anmin went to Yuánwù's room and said, 『Venerable Master, please do not raise a topic; let me speak.』 Yuánwù agreed. Chan Master Anmin said, 『Isn't it said in the scriptures that the usual raising of the mallet and the whisk is none other than 'all phenomena in all worlds are the wondrous, bright, true mind of Bodhi'?』 Yuánwù laughed and said, 『So you are making a living here.』 Chan Master Anmin then said, 『Isn't it said that when striking the bed and shouting, it is 'reversing the hearing to hear one's own nature, and realizing the unsurpassed path'?』 Yuánwù said, 『Haven't you seen it said in the scriptures that 'the wondrous nature is perfectly clear, free from all names and forms, and originally there are no worlds or beings'?』 Chan Master Anmin was completely enlightened. Yuánwù left Sichuan and resided at Jia Mountain. Chan Master Anmin stopped lecturing and served Yuánwù. Once, Yuánwù gave a night discourse to the assembly, raising the story of the ancient sail not yet hoisted. Chan Master Anmin did not understand, so he requested clarification. Yuánwù said, 『You ask me.』 Chan Master Anmin raised the previous words, and Yuánwù said, 『The courtyard.』
前柏樹子。師即洞明。謂悟曰。古人道。如一滴投于巨壑。殊不知大海投於一滴。悟笑曰。奈這漢何。未幾。令分座。悟說偈曰。懶夸四分與楞嚴。按下雲頭子細參。不學亮公親馬祖。還如德嶠訪龍潭。七年往返來昭覺。三載翱翔上碧巖。今日煩充第一座。百華䕺里現優曇。后謁佛鑑於蔣山。鑒問。佛果有不曾亂為人說底句。曾與你說么。師曰。合取狗口。鑒震聲云。不是這個道理。師曰。無人奪你鹽茶袋。亂叫作甚麼。鑒云。佛果若不為你道。我為你說。師曰。和尚疑時。退院別參去。鑒呵呵大笑。鑒入滅。圓悟繼席。未幾。師開法保寧。遷華藏。旋里。領中峰。 上堂曰。眾賣華兮獨賣松。青青顏色不如紅。算來終不與時合。歸去來兮翠靄中。可笑古人恁么道。大似逃峰赴壑。避溺投火。爭如隨分到尺八五分钁頭邊討一個半個。雖然如是。保寧半個也不要。何故。富嫌千口少。貧恨一身多。 上堂。呵佛罵祖。須是德山作家。渡馬渡驢。還他趙州手段。瞎驢滅卻正法眼藏。利動君子。聾人不用二種語言。慣鉤鯨鯢。集云峰下四藤條。雙明雙暗。大愚肋底筑三下。同死同生。祖佛未興已前。向上人提撕此事。𦏪羊掛角之後。仙陀客奪鼓掣旗。露刃藏鋒作師子哮吼。裂破祖師印。掃蕩衲僧蹤。硬如兜羅綿。軟似南賓鐵
【現代漢語翻譯】 現代漢語譯本 前柏樹子（指僧人）。圓悟克勤禪師立刻洞察明白，對悟禪師說：『古人說，如同將一滴水投入巨大的山谷中。』殊不知大海投入一滴水。悟禪師笑著說：『拿這個人怎麼辦呢？』不久，圓悟克勤禪師讓悟禪師分座說法。悟禪師說偈語道：『懶得誇耀四分律和楞嚴經，放下雲頭仔細參詳。不學慧亮親近馬祖道一禪師，還像德山宣鑒禪師拜訪龍潭崇信禪師。七年往返于昭覺寺，三年翱翔于碧巖寺。今日有幸充當第一座，百華叢里顯現優曇花。』 後來，悟禪師在蔣山拜見佛鑒禪師。佛鑒禪師問：『佛果克勤禪師有沒有不曾隨便為人說的句子，曾經對你說過嗎？』悟禪禪師說：『閉上你的嘴！』佛鑒禪師大聲說：『不是這個道理！』悟禪師說：『沒有人搶你的鹽茶袋，亂叫什麼？』佛鑒禪師說：『如果佛果克勤禪師不為你道破，我為你道破。』悟禪師說：『和尚你如果有所懷疑，就退院另參去吧。』佛鑒禪師聽后哈哈大笑。佛鑒禪師圓寂后，圓悟克勤禪師繼承了他的席位。 不久，圓悟克勤禪師在保寧寺開法，后遷至華藏寺，又回到故里，主持中峰寺。圓悟克勤禪師上堂說法：『眾人賣花，唯獨我賣松，青青顏色不如紅。算來終究不與時俗相合，歸去來兮，隱於翠綠的雲霧中。』可笑古人這樣說，很像逃離山峰卻又奔向山谷，避開溺水卻又投入火中。怎如隨緣安分，在尺八、五分镢頭邊討個生活。雖然如此，保寧寺連半個也不要。為什麼？富人嫌一千張嘴還少，窮人恨一身累贅太多。 圓悟克勤禪師上堂說法：『呵佛罵祖，必須是德山宣鑒禪師那樣的大家。渡馬渡驢，還得是趙州從諗禪師的手段。瞎驢滅卻正法眼藏，利益動搖君子之心。聾人不需要兩種語言，慣於鉤取鯨鯢。集云峰下四條藤杖，雙明雙暗。大愚禪師肋下筑三下，同死同生。在祖佛未興起之前，向上人提撕此事。𦏪羊掛角之後，仙陀客奪鼓掣旗。』 『露刃藏鋒，作師子哮吼，裂破祖師印，掃蕩衲僧蹤。硬如兜羅綿（Kapok），軟似南賓鐵。』
【English Translation】 English version Before, [there was] a cypress tree child (referring to a monk). Chan Master Yuanwu Keqin immediately understood clearly and said to Chan Master Wu: 'The ancients said, it's like throwing a drop into a huge ravine.' Little did they know, it's the ocean throwing itself into a drop. Chan Master Wu laughed and said, 'What to do with this person?' Not long after, Yuanwu Keqin had Wu Chan Master share the seat and expound the Dharma. Chan Master Wu said in a verse: 'Too lazy to boast about the Four-Part Vinaya and the Surangama Sutra, put down the cloud head and carefully contemplate. Not learning from Huiliang's closeness to Mazu Daoyi, still like Deshan Xuanjian visiting Longtan Chongxin. Seven years going back and forth to Zhaojue Temple, three years soaring above Biyan Temple. Today, I am honored to fill the first seat, in the thicket of a hundred flowers, the Udumbara flower appears.' Later, Chan Master Wu visited Chan Master Fojian at Jiangshan. Chan Master Fojian asked: 'Does Chan Master Foguo (Yuanwu Keqin) have any sentences that he has never casually spoken to others, that he has ever told you?' Chan Master Wu said, 'Shut your mouth!' Chan Master Fojian shouted loudly, 'That's not the principle!' Chan Master Wu said, 'No one is stealing your salt and tea bag, what are you shouting about?' Chan Master Fojian said, 'If Chan Master Foguo doesn't reveal it for you, I will reveal it for you.' Chan Master Wu said, 'If you, as a monk, have doubts, then leave the monastery and seek elsewhere.' Chan Master Fojian laughed heartily after hearing this. After Chan Master Fojian passed away, Chan Master Yuanwu Keqin succeeded his position. Not long after, Chan Master Yuanwu Keqin opened the Dharma at Baoning Temple, later moved to Huazang Temple, and then returned to his hometown, presiding over Zhongfeng Temple. Chan Master Yuanwu Keqin ascended the hall and said: 'Everyone sells flowers, only I sell pine, the green color is not as good as red. Calculating, in the end, it doesn't conform to the times, returning home, hidden in the green mist.' It's laughable that the ancients said it this way, it's much like escaping the peak but rushing to the ravine, avoiding drowning but throwing oneself into the fire. How about being content with one's lot, earning a living by the shakuhachi (尺八), five-fen hoe (五分镢頭). Even so, Baoning Temple doesn't want even half. Why? The rich hate that a thousand mouths are too few, the poor hate that one body is too much of a burden. Chan Master Yuanwu Keqin ascended the hall and said: 'To scold the Buddha and revile the Patriarchs, one must be a master like Chan Master Deshan Xuanjian. To ferry horses and donkeys, one must have the means of Chan Master Zhaozhou Congshen. A blind donkey destroys the treasury of the true Dharma eye, profit moves the heart of a gentleman. A deaf person doesn't need two kinds of language, skilled at hooking whales and sea monsters. Under Jiyun Peak, four rattan staffs, both bright and dark. Chan Master Dayu struck three times under the ribs, same death, same life. Before the rise of the Buddhas and Patriarchs, the upward person reminds of this matter. After 𦏪 sheep hang horns, Xiantu guest seize drum and pull flag.' 'Exposing the blade and hiding the point, roaring like a lion, tearing apart the Patriarch's seal, sweeping away the traces of the monks. Hard as Kapok (兜羅綿), soft as Nanbin iron.'
。摩竭陀國水泄不通。少室峰前親行此令。所以定光招手。智者點頭。可謂良馬不窺鞭。側耳知人意。還會么。三面貍奴手捉月。兩頭白牯腳拏煙。戴冠碧兔立庭柏。脫殼烏龜飛上天。 冬夜示眾。舉。玉泉皓和尚云。雪雪片片不別。下到臘月。再從來年正月．二月．三月．四月．五月．六月．七月．八月．九月．十月。依前不歇。凍殺餓殺。免教胡說亂說。師曰。不是罵人。亦非讚歎。高出臨濟．德山。不似云居．羅漢。且道玉泉意旨作么生。良久。曰。但得雪消去。自然春到來。師后示寂于本山。阇維。設利頗剩。細民穴地尺許皆得之。尤光明瑩潔。心舌亦不壞。
眉州象耳山袁覺禪師
眉山人。族袁氏。幼于傳燈院試所習得度。始名圓覺。郡守填綾牒。誤以圓作袁。守慊然戲謂師云。一字名可乎。師笑曰。一字已多。郡守異之。具戒后。即出蜀。謁五祖自．海會宗．龍門遠。皆未得其津涯。又謁闡提照于寶峰。久之。值照入寂。往侍石門政。執役數秋。親承記莂。時圓悟道望傾一時。師曳杖欲一見。石門徒眾顧師云。兄既有得。自宜縫炊巾。何區區復行邁耶。師曰。不然。我是則所往無礙。弗應守株於此。師至蔣山。適悟被 旨居天寧。遂往大溈。依佛性。頃之。入室陳所見。性云。汝忒煞遠在。
【現代漢語翻譯】 現代漢語譯本：摩揭陀國（Magadha，古印度王國名）水泄不通。少室峰前親自下達此命令。所以定光佛（Dipamkara，過去七佛之一）招手，智者點頭。真可謂良馬不用看鞭子，側耳便知主人意。你們會了嗎？三面貍貓用手去捉月亮，兩頭白色老牛用腳去抓煙。戴著帽子的碧色兔子站在庭院的柏樹旁，脫了殼的烏龜飛上了天。
冬夜為大眾開示。舉例說，玉泉皓和尚說：『雪花片片都一樣，一直下到臘月，再從來年正月、二月、三月、四月、五月、六月、七月、八月、九月、十月，依舊不停歇，凍死餓死，免得他們胡說亂說。』 師父說：『不是罵人，也不是讚歎，高出臨濟（Linji，禪宗大師名）、德山（Deshan，唐代禪宗大師名），不像云居（Yunjü，山名，亦指云居道膺禪師）、羅漢（Arhat，證得阿羅漢果位的修行者）。』 那麼玉泉和尚的意旨是什麼呢？良久，說：『只要雪融化了，自然春天就到來了。』 師父後來在本山圓寂，火化后，舍利（Sarira，佛教聖物，通常指高僧火化后的遺骨結晶）非常多，當地百姓在地下挖一尺多深都能得到，而且非常光明瑩潔，心和舌頭也沒有腐壞。
眉州象耳山袁覺禪師
眉山人，姓袁。小時候在傳燈院通過考試得以出家，最初名叫圓覺。郡守填寫綾牒時，誤將『圓』寫成『袁』。郡守笑著對師父說：『用一個字做名字可以嗎？』 師父笑著說：『一個字已經很多了。』 郡守覺得他與衆不同。受具足戒后，就離開四川，拜訪五祖自（Wuzu Zi，禪宗大師名）、海會宗（Haihui Zong，禪宗大師名）、龍門遠（Longmen Yuan，禪宗大師名），都沒有得到門徑。又拜訪闡提照于寶峰，很久之後，正趕上闡提照圓寂，於是去侍奉石門政（Shimen Zheng，禪宗大師名），服役好幾年，親自得到印可。當時圓悟（Yuanwu，禪宗大師名）的聲望傾動一時，師父拄著枴杖想要去見他。石門的徒眾勸師父說：『師兄既然已經有所得，就應該縫補炊具，何必奔波呢？』 師父說：『不是這樣的，我如果是對的，那麼去哪裡都沒有阻礙，不應該在這裡守株待兔。』 師父到達蔣山，正趕上圓悟奉旨住在天寧寺，於是前往大溈山，依止佛性禪師。不久，入室陳述自己的見解，佛性禪師說：『你太遠了。』
【English Translation】 English version: The Magadha Kingdom (Magadha, the name of an ancient Indian kingdom) was impenetrable. He personally issued this order in front of Shaoshi Peak. Therefore, Dipamkara Buddha (Dipamkara, one of the Seven Buddhas of the Past) waved his hand, and the wise men nodded. It can be said that a good horse does not need to look at the whip, and knows the master's intention by listening. Do you understand? A three-faced raccoon tries to catch the moon with its hands, and two white oxen grab smoke with their feet. A green rabbit wearing a hat stands beside the cypress tree in the courtyard, and a turtle that has shed its shell flies into the sky.
Giving a lecture to the public on a winter night. For example, the venerable Hao of Yuquan said: 'Snowflakes are all the same, and they keep falling until the twelfth lunar month, and then from the first, second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth months of the following year, they still don't stop, freezing and starving people to death, so as to prevent them from talking nonsense.' The master said: 'It's not scolding people, nor is it praising them, surpassing Linji (Linji, the name of a Zen master) and Deshan (Deshan, a Zen master of the Tang Dynasty), unlike Yunjü (Yunjü, the name of a mountain, also referring to Zen Master Yunjü Daoying) and Arhats (Arhat, a practitioner who has attained the fruit of Arhat).' So what is the intention of the venerable Yuquan? After a long time, he said: 'As long as the snow melts, spring will naturally come.' The master later passed away at this mountain. After cremation, there were many Sariras (Sarira, Buddhist relics, usually referring to the crystallized remains of eminent monks after cremation), and the local people could find them by digging a foot or so deep in the ground, and they were very bright and clean, and the heart and tongue did not decay.
Zen Master Yuanjue of Xiang'er Mountain in Meizhou
He was from Meishan, with the surname Yuan. As a child, he passed the examination at the Chuandeng Temple and was ordained as a monk, initially named Yuanjue. When the prefect filled out the silk document, he mistakenly wrote 'Yuan' instead of 'Yuan'. The prefect smiled and said to the master: 'Is it okay to use one character as a name?' The master smiled and said: 'One character is already too much.' The prefect thought he was different. After receiving the full precepts, he left Sichuan and visited Wuzu Zi (Wuzu Zi, the name of a Zen master), Haihui Zong (Haihui Zong, the name of a Zen master), and Longmen Yuan (Longmen Yuan, the name of a Zen master), but he did not find the gateway. He also visited Chanti Zhao at Baofeng. After a long time, he happened to encounter Chanti Zhao's passing away, so he went to serve Shimen Zheng (Shimen Zheng, the name of a Zen master), serving for several years and personally receiving the seal of approval. At that time, Yuanwu's (Yuanwu, the name of a Zen master) reputation was overwhelming, and the master wanted to see him with a cane. The disciples of Shimen advised the master: 'Since you have already attained something, you should mend your cooking utensils, why bother running around?' The master said: 'That's not the case. If I am right, then there is no obstacle to going anywhere, and I should not wait here for nothing.' The master arrived at Jiangshan, just in time for Yuanwu to be ordered to live in Tianning Temple, so he went to Dawei Mountain and relied on Zen Master Foxing. Soon, he entered the room and stated his views, and Zen Master Foxing said: 'You are too far away.'
然知其為法器。俾充侍者。掌賓客。師每侍性。性必舉法華開示悟入四字。令下語。又云。直待我豎點頭時。汝方是也。偶不識被斥。制中無依。寓俗士家。一日。誦法華。至亦后不知何者是火。何者為舍。乃豁然。制罷歸省。性見。首肯之。圓悟再得 旨住云居。師至彼。以所得白悟。悟呵云。本是凈地。屙屎作么。師所疑頓釋。紹興丁巳。眉之象耳虛席。郡守謂此道場久為蟊螣囊橐。非名流勝士。莫能起廢。諸禪舉師應聘。嘗語客曰。東坡云。我持此石歸。袖中有東海。山谷云。慧崇煙雨蘆雁。坐我瀟湘洞庭。欲喚扁舟歸去。傍人謂是丹青。此禪髓也。又曰。我敲床豎拂時。釋迦老子．孔夫子都齊立在下風。有舉此語似佛海遠禪師。遠曰。此覺老語也。我此間即不恁么。
成都府昭覺徹庵道元禪師
綿之巴以人。族鄧氏。幼于降寂寺圓具。東遊。謁大別心道禪師。因看廓然無聖之語。忽失笑曰。達磨元來在這裡。道譽之。往參佛鑒．佛眼。蒙賞識。后依圓悟于金山。以所見告悟。弗之許。 高宗皇帝駕幸維揚。 召悟說法。 賜號圓悟。又 賜侍僧十人．紫衣。師與焉。圓悟 詔住云居。師從之。雖有信入。終以梗胸之物未去為疑。會悟問參徒。生死到來時如何。僧云。香檯子笑和尚。次問師。汝作
【現代漢語翻譯】 現代漢語譯本：然後（他）知道（那個人）是法器（可以弘揚佛法的人），讓他做侍者，掌管接待賓客。圓悟克勤禪師每次侍奉性禪師，性禪師必定舉出『開示悟入』（佛家語，指通過佛法的開示，領悟而入道）這四個字，讓他發表見解。又說：『等到我點頭認可的時候，你才算對了。』有一次（他）不識時務被斥責，在寺中無所依靠，寄住在俗人家裡。一天，誦讀《法華經》，讀到『亦后不知何者是火，何者為舍』（出自《妙法蓮華經·譬喻品》）時，忽然開悟。制罷（結束寄住）后回家探望，性禪師見到他，點頭認可了他。圓悟克勤禪師再次得到佛法真諦，住持云居寺。他到那裡，把自己的所得告訴圓悟克勤禪師，圓悟克勤禪師呵斥道：『本來是清凈之地，屙屎做什麼！』他所疑惑的地方頓時消解。紹興丁巳年，眉州的象耳寺住持空缺，郡守認為這個道場長期被蛀蟲侵蝕，不是有名望的賢士，不能使其復興，眾禪師推舉他應聘。他曾經對客人說：『蘇東坡說，我拿著這塊石頭回去，衣袖中就有了東海。黃山谷說，慧崇畫的煙雨蘆雁，就好像我坐在瀟湘洞庭之上。想要喚回小船歸去，旁邊的人卻以為是畫。』這就是禪的精髓啊。又說：『我敲床豎拂塵的時候，釋迦老子（釋迦牟尼佛）、孔夫子都一齊站在下風。』有人把這話告訴佛海遠禪師，遠禪師說：『這是覺老（指圓悟克勤禪師）的話啊。我這裡就不這樣說。』
成都府昭覺寺徹庵道元禪師
綿州巴西縣人，姓鄧。年幼時在降寂寺出家。後來四處遊歷，拜見大別心道禪師，因為參看『廓然無聖』（出自《楞伽經》，指達到絕對空寂的境界，無所謂聖與凡）這句話，忽然失笑說：『達磨（菩提達摩，禪宗初祖）原來在這裡！』心道禪師讚許他。前往拜見佛鑒慧勤禪師、佛眼清遠禪師，得到他們的賞識。後來跟隨圓悟克勤禪師在金山寺，把自己的見解告訴圓悟克勤禪師，圓悟克勤禪師不認可。高宗皇帝駕臨維揚，召見圓悟克勤禪師說法，賜號『圓悟』，又賜給侍僧十人紫衣，他在其中。圓悟克勤禪師奉詔住持云居寺，他跟隨前往。雖然有所領悟，但始終因為心中還有梗塞之物沒有去除而感到疑惑。恰逢圓悟克勤禪師問參禪的徒弟：『生死到來時如何？』僧人回答：『香檯子笑和尚。』接著問他：『你作
【English Translation】 English version: Then (he) knew (that person) was a Dharma vessel (a person capable of propagating the Dharma), and had him serve as an attendant, in charge of receiving guests. Each time Zen Master Yuanwu Keqin served Zen Master Xing, Zen Master Xing would invariably bring up the four words 'kai shi wu ru' (開示悟入, 'opening, showing, awakening, and entering', referring to entering the path through the Buddha's teachings), asking him to express his views. He also said, 'Only when I nod in approval will you be correct.' Once, he was rebuked for being tactless and, having no support in the temple, he stayed in a layman's home. One day, while reciting the Lotus Sutra, when he reached the passage 'yi hou bu zhi he zhe shi huo, he zhe wei she' (亦后不知何者是火，何者為舍, 'afterwards, he did not even know what was fire or what was a house' from the Parable chapter of the Lotus Sutra), he suddenly attained enlightenment. After his period of lodging ended, he returned home to visit, and Zen Master Xing nodded in approval upon seeing him. Zen Master Yuanwu Keqin once again attained the true essence of the Dharma and became the abbot of Yunju Temple. He went there and told Zen Master Yuanwu Keqin what he had attained, but Zen Master Yuanwu Keqin scolded him, 'This was originally a pure land, why are you shitting here!' The doubts he had were instantly resolved. In the year Ding Si of the Shaoxing era, the abbot's seat at Xiang'er Temple in Meizhou was vacant. The prefect believed that this monastery had long been plagued by vermin and that only a renowned and virtuous person could revive it. The various Zen masters recommended him to apply. He once said to a guest, 'Su Dongpo said, 'When I return with this stone, I have the Eastern Sea in my sleeve.' Huang Shangu said, 'Hui Chong's misty rain and reed geese are like me sitting above the Xiao and Xiang rivers and Dongting Lake. I want to call a small boat to return, but those nearby think it is a painting.'' This is the essence of Zen. He also said, 'When I strike the bed and raise the whisk, Shakyamuni Buddha and Confucius all stand in a subservient position.' Someone told Zen Master Fohai Yuan about this, and Zen Master Yuan said, 'These are the words of Old Jue (referring to Zen Master Yuanwu Keqin). I don't say it that way here.'
Zen Master Che'an Daoyuan of Zhaojue Temple in Chengdu Prefecture
He was from Ba County, Mian Prefecture, with the surname Deng. He became a monk at Jiangji Temple at a young age. Later, he traveled around, visiting Zen Master Xin Dao of Dabie. Because of contemplating the phrase 'kuo ran wu sheng' (廓然無聖, 'vast emptiness, no holiness' from the Lankavatara Sutra, referring to reaching a state of absolute emptiness, without so-called sacred or mundane), he suddenly laughed and said, 'Bodhidharma (達磨, the first patriarch of Zen) was originally here!' Zen Master Xin Dao praised him. He went to visit Zen Master Fojian Huiquin and Zen Master Foyan Qingyuan, and received their appreciation. Later, he followed Zen Master Yuanwu Keqin at Jinshan Temple, telling Zen Master Yuanwu Keqin his views, but Zen Master Yuanwu Keqin did not approve. Emperor Gaozong visited Yang, summoned Zen Master Yuanwu Keqin to preach, bestowed the title 'Yuanwu', and also bestowed purple robes to ten attendant monks, including him. Zen Master Yuanwu Keqin was ordered to reside at Yunju Temple, and he followed. Although he had some understanding, he was always troubled by the fact that there was still something blocking his chest that had not been removed. It happened that Zen Master Yuanwu Keqin asked the Chan students, 'What is it like when life and death arrive?' A monk replied, 'The incense stand laughs at the abbot.' Then he asked him, 'What do you
么生。云。草賊大敗。悟曰。有人問你時如何。師擬答。悟憑陵曰。草賊大敗。師即徹證。圓悟以拳擊之。師拊掌大笑。悟曰。汝見甚麼便如此。云。毒拳未報。永劫不忘。悟歸照。親命首眾。悟將順世。以師繼席(機語未見)。
平江府虎丘紹隆禪師
和之含山人也。九歲謝睹。居佛慧院。逾六年。得度受具。又五年。荷包謁長蘆凈照信禪師。得其大略。有傳圓悟語至者。師讀之。嘆曰。想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳。遂由寶峰依湛堂。客黃龍。叩死心。其機語妙出一時。即至夾山。聞悟移道林。師隨往。一日。入室。悟問曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。云。見。曰。頭上安頭。師聞。脫然契證。悟叱曰。見個甚麼。云。竹密不妨流水過。悟肯之。自此且且不忘。二十年盡圓悟之妙。歸邑。繼住城西開聖。建炎之擾。乃結廬銅峰之下。郡守尚書李公光延居彰教。四年。徙虎丘。道化益盛。 上堂曰。凡有展托。盡落今時。不展不託。墮坑落塹。直饒風吹不入。雨灑不著。檢點將來。自救不了。豈不見道。直似澄潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。此猶是生死岸頭事。拈拄杖。畫一畫。曰。盡斷賢沙老漢許多葛藤。點頭石不
【現代漢語翻譯】 現代漢語譯本： 么生（什麼）。
（圓）悟說：『草寇大敗。』
（紹）悟說：『如果有人問你時，你如何回答？』
（圓）悟禪師正要回答，（紹）悟禪師突然說：『草寇大敗。』
（圓）悟禪師當下徹底印證了（紹悟禪師的開悟）。圓悟禪師用拳頭打了他。
（紹）悟禪師拍手大笑。
（圓）悟禪師問：『你見到了什麼，竟然如此？』
（紹）悟說：『毒拳的恩情未報，永劫不忘。』
（圓）悟禪師回到照覺寺，親自命令（紹悟禪師）擔任首座。圓悟禪師將要順應世事（去世），讓（紹）悟禪師繼承他的位置（但這段機鋒對話未見記載）。 平江府虎丘紹隆禪師
是和州含山人。九歲辭別世俗，住在佛慧院。過了六年，剃度受戒。又過了五年，帶著行囊拜訪長蘆凈照信禪師，得到了他的大概教誨。有人傳來圓悟禪師的語錄，（紹隆禪）師讀後，讚歎說：『就像醋能產生酒一樣，雖然還沒有澆灌到我的腸胃，但已經讓人感到慶幸和快樂。只是遺憾沒有聽到他的教誨。』於是從寶峰山依止湛堂禪師，又到黃龍山拜訪死心禪師，他的機鋒言語非常精妙，超越了當時的人。之後到了夾山，聽說圓悟禪師移居道林寺，（紹隆禪）師就跟隨前往。一天，入室請教，圓悟禪師問：『見見之時，見非是見，見猶離見，見不能及。』舉起拳頭說：『還見嗎？』（紹隆禪）師說：『見。』（圓悟禪）師說：『頭上安頭。』（紹隆禪）師聽后，豁然開悟。圓悟禪師呵斥道：『見到了什麼？』（紹隆禪）師說：『竹密不妨流水過。』圓悟禪師認可了他的開悟。從此以後，（紹隆禪師）時時不忘（圓悟禪師的教誨），二十年裡領會了圓悟禪師的精妙之處。回到家鄉，繼承了城西開聖寺的住持。建炎年間發生戰亂，於是結廬在銅峰山下。郡守尚書李公光邀請他住在彰教寺。四年後，遷居虎丘寺，道風教化更加興盛。
上堂說法時說：『凡是有所展現和依託的，都落在當下。不展現不依託，就會墮入坑裡。即使像風吹不進，雨水打不著一樣，仔細檢查起來，也無法自救。』難道沒聽說過嗎？『就像清澈的潭水中的月影，寂靜的夜晚的鐘聲，隨著敲擊而不會減少，遇到波瀾也不會消散。』這仍然是生死岸邊的事情。拿起拄杖，畫了一下，說：『完全斬斷了賢沙老和尚的許多葛藤。』點頭石不...
【English Translation】 English version: Mosheng (What is it?).
(Yuan)wu said: 'The grass bandits are utterly defeated.'
(Shao)wu said: 'If someone asks you, how will you answer?'
As (Yuan)wu Zen Master was about to answer, (Shao)wu Zen Master suddenly said: 'The grass bandits are utterly defeated.'
(Yuan)wu Zen Master immediately and thoroughly confirmed (Shao Wu Zen Master's enlightenment). Yuanwu Zen Master struck him with his fist.
(Shao)wu Zen Master clapped his hands and laughed loudly.
(Yuan)wu Zen Master asked: 'What did you see that made you like this?'
(Shao)wu said: 'The kindness of the poisonous fist has not been repaid, and will never be forgotten.'
(Yuan)wu Zen Master returned to Zhao Jue Temple and personally ordered (Shao Wu Zen Master) to serve as the head seat. Yuanwu Zen Master was about to comply with worldly affairs (pass away) and let (Shao)wu Zen Master succeed his position (but this exchange of wits is not recorded). Zen Master Shaolong of Huqiu in Pingjiang Prefecture
Was a native of Hanshan in Hezhou. At the age of nine, he bid farewell to the world and lived in Fohui Temple. After six years, he was tonsured and received the precepts. After another five years, he visited Zen Master Jingzhao Xin of Changlu with his bag, and received his general teachings. Someone transmitted the sayings of Zen Master Yuanwu, and after reading them, (Shaolong Zen) Master sighed and said: 'It's like vinegar can produce wine, although it hasn't yet irrigated my intestines and stomach, it already makes people feel fortunate and happy. It's just a pity that I haven't heard his teachings.' So he relied on Zen Master Zhantang from Baofeng Mountain, and then visited Zen Master Sixin at Huanglong Mountain. His witty words were very exquisite, surpassing the people of that time. Later, he went to Jiashan, and hearing that Zen Master Yuanwu had moved to Daolin Temple, (Shaolong Zen) Master followed him. One day, he entered the room for instruction, and Zen Master Yuanwu asked: 'When seeing sees, seeing is not seeing, seeing is still apart from seeing, seeing cannot reach.' He raised his fist and said: 'Do you still see?' (Shaolong Zen) Master said: 'See.' (Yuanwu Zen) Master said: 'Adding a head on top of a head.' After hearing this, (Shaolong Zen) Master suddenly became enlightened. Zen Master Yuanwu scolded: 'What did you see?' (Shaolong Zen) Master said: 'The dense bamboo does not hinder the flowing water.' Zen Master Yuanwu acknowledged his enlightenment. From then on, (Shaolong Zen Master) never forgot (Zen Master Yuanwu's teachings), and for twenty years he understood the subtleties of Zen Master Yuanwu. Returning to his hometown, he succeeded as the abbot of Kaisheng Temple in the west of the city. During the Jianyan years, war broke out, so he built a hut at the foot of Copper Peak Mountain. Prefect Shangshu Li Gongguang invited him to live in Zhangjiao Temple. Four years later, he moved to Huqiu Temple, and his teachings became even more prosperous.
When ascending the hall to preach, he said: 'Whatever is displayed and relied upon falls into the present moment. Not displaying and not relying, one will fall into a pit. Even if it's like the wind can't blow in and the rain can't hit, upon careful inspection, one cannot save oneself.' Haven't you heard? 'Like the moon's reflection in a clear pool, the sound of a bell in a quiet night, it does not diminish with striking, and does not dissipate with waves.' This is still a matter on the shore of birth and death. Taking up the staff, he drew a line and said: 'Completely cut off the many entanglements of old man Xiansha.' Nodding stone not...
覺拊掌大笑。且道笑個甚麼。腦後見腮。莫與往來。 上堂。百鳥不來春又暄。憑欄溢目水連天。無心還似今宵月。照見三千與大千。 上堂。摩竭陀國親行此令。拈拄杖。卓一下。曰。大盡三十日。小盡二十九。 上堂。眼裡不著砂。耳里不著水。堪笑老俱胝。無端豎一指。諸禪德。且道誰是解笑者。還會么。鬧市拶出憍尸迦。吃嘹舌頭三千里。 上堂。不犯之令。明古今風月。靈機常獨耀。萬象悉澄徹。更說甚麼正法眼藏瞎驢邊滅。無計較中翻成計較。無途轍中翻成途轍。一時與你截斷。秤錘硬似鐵。別。別。八月秋。何處熱。 上堂。有佛處不得住。上無攀仰。無佛處急走過。下絕己躬。從來無向背。本自絕羅籠。出門撞著須菩提。寸草不生千萬里。自是長觜鳥。休言芳樹不棲。謾自說禪說道。摩斯吒直饒心掛樹頭。未免身沉海底。莫動著。動著三十棒且置。休夏自恣一句作么生道。青山淥水元依舊。明月清風共一家。 僧問。為國開堂一句作么生道。曰。一愿 皇帝萬歲。二愿重臣千秋。云。只如生佛未興時一著落在甚麼處。曰。吾常於此切。云。官不容針。更借一問時如何。曰。據虎頭。收虎尾。云。中間事作么生。曰。草繩自縛漢。云。毗婆尸佛早留心。直至如今不得妙。曰。幾行巖下路。少見白頭人。
【現代漢語翻譯】 現代漢語譯本 覺（覺悟）拊掌大笑。且道笑個甚麼？腦後見腮，莫與往來。——覺悟后拍手大笑。且說笑的是什麼？如果一個人腦後能看到腮幫子，就不要和他交往。 上堂：百鳥不來春又暄，憑欄溢目水連天。無心還似今宵月，照見三千與大千。——登上法堂：即使百鳥不來，春天依然溫暖，倚靠欄桿，滿眼都是連線天邊的水。無心就像今晚的月亮，照見三千世界和大千世界。 上堂：摩竭陀國（Magadha，古印度王國名）親行此令。拈拄杖，卓一下，曰：大盡三十日，小盡二十九。——登上法堂：摩竭陀國親自執行這個法令。拿起拄杖，敲擊一下，說：月份大的有三十天，小的有二十九天。 上堂：眼裡不著砂，耳里不著水，堪笑老俱胝（俱胝尊者，Ekakoti，以豎一指而悟道），無端豎一指。諸禪德，且道誰是解笑者？還會么？鬧市拶出憍尸迦（Kausika，帝釋天），吃嘹舌頭三千里。——登上法堂：眼睛裡不揉沙子，耳朵里不進水，可笑老俱胝，無緣無故地豎起一根手指。各位禪師，請問誰是懂得笑的人？明白嗎？在鬧市中擠出憍尸迦，他的舌頭能延伸三千里。 上堂：不犯之令，明古今風月，靈機常獨耀，萬象悉澄徹。更說甚麼正法眼藏（Dharmacaksu，佛法正宗），瞎驢邊滅。無計較中翻成計較，無途轍中翻成途轍。一時與你截斷，秤錘硬似鐵。別，別，八月秋，何處熱？——登上法堂：不違犯的法令，闡明古今的風花雪月，靈妙的機能常常獨自閃耀，萬象都澄澈明凈。還說什麼正法眼藏，像瞎驢一樣消失。在沒有計較中反而成了計較，在沒有道路中反而成了道路。一時之間與你截斷，秤錘硬得像鐵。分別，分別，八月秋天，哪裡還熱？ 上堂：有佛處不得住，上無攀仰；無佛處急走過，下絕己躬。從來無向背，本自絕羅籠。出門撞著須菩提（Subhuti，佛陀十大弟子之一，解空第一），寸草不生千萬里。自是長觜鳥，休言芳樹不棲。謾自說禪說道，摩斯吒（mastaka，頭）。直饒心掛樹頭，未免身沉海底。莫動著，動著三十棒且置，休夏自恣（Pravāraṇa，僧眾于雨季安居結束時舉行的儀式）一句作么生道？青山淥水元依舊，明月清風共一家。——登上法堂：有佛的地方不能停留，向上沒有可以攀援的；沒有佛的地方要趕緊走過，向下要斷絕自身。從來沒有方向和背離，本來就斷絕了羅網的束縛。出門撞見須菩提，寸草不生千萬里。本就是長嘴的鳥，不要說香樹不讓它棲息。不要隨便談禪論道，摩斯吒。即使心掛在樹梢上，也免不了身沉海底。不要動它，動它就先打三十棒，暫且放下。解夏自恣一句怎麼說？青山綠水原本依舊，明月清風本是一家。 僧問：為國開堂一句作么生道？曰：一愿皇帝萬歲，二愿重臣千秋。——僧人問：為國家開堂說法一句怎麼說？答：一愿皇帝萬歲，二愿重臣千秋。 云：只如生佛未興時一著落在甚麼處？曰：吾常於此切。——問：如果說佛還未出現時，這一著落在什麼地方？答：我常常在這裡體會。 云：官不容針，更借一問時如何？曰：據虎頭，收虎尾。——問：官府不容針，再借問一句時如何？答：抓住虎頭，收住虎尾。 云：中間事作么生？曰：草繩自縛漢。——問：中間的事情怎麼樣？答：像用草繩自己捆綁自己的漢子。 云：毗婆尸佛（Vipassi，過去七佛之一）早留心，直至如今不得妙。曰：幾行巖下路，少見白頭人。——問：毗婆尸佛早就留心，直到如今也沒有得到妙處。答：在山巖下的路上走了幾行，很少見到白頭的人。
【English Translation】 English version Aroused, he clapped his hands and laughed loudly. And what was he laughing at? 'If you can see the cheeks behind the head, do not associate with him.' Entering the hall: 'Even if a hundred birds do not come, spring is still warm; leaning on the railing, the eyes overflow with water connecting to the sky. The mind is like tonight's moon, illuminating the three thousand worlds and the great thousand worlds.' Entering the hall: 'The kingdom of Magadha (Magadha, an ancient Indian kingdom) personally enforces this decree.' He picked up his staff, struck it once, and said, 'The large month has thirty days, the small month has twenty-nine.' Entering the hall: 'No sand in the eyes, no water in the ears; laughable is old Ekakoti (俱胝尊者, Ekakoti, enlightened by raising one finger), pointlessly raising one finger. Monks, who is the one who understands laughter? Do you understand? Squeezing Kausika (憍尸迦,帝釋天) out of the bustling market, his tongue extends three thousand miles.' Entering the hall: 'The decree of non-violation illuminates the wind and moon of ancient and modern times; the spiritual mechanism always shines alone, and all phenomena are clear and transparent. What more is there to say about the Dharmacaksu (正法眼藏, the true Dharma eye), extinguished like a blind donkey. In no calculation, calculation is turned into calculation; in no path, a path is turned into a path. I will cut it off for you at once; the weight is as hard as iron. Separate, separate, August autumn, where is it hot?' Entering the hall: 'Do not dwell where there is Buddha, there is no upward climbing; quickly pass where there is no Buddha, cut off oneself below. There has never been direction or opposition, originally free from the cage. Coming out the door, you bump into Subhuti (須菩提, one of the ten great disciples of the Buddha, foremost in understanding emptiness), not a blade of grass grows for thousands of miles. It is naturally a long-beaked bird; do not say that fragrant trees do not allow it to perch. Vainly talking about Chan and the Way, mastaka (摩斯吒, head). Even if the mind hangs on the treetop, one cannot avoid sinking to the bottom of the sea. Do not move it; moving it, thirty blows will be put aside for now. How do you say the phrase for the Pravāraṇa (休夏自恣, the ceremony held by the Sangha at the end of the rainy season retreat)? Green mountains and clear waters remain as before, the bright moon and clear breeze share one family.' A monk asked: 'How do you say the phrase for opening the hall for the country?' He said: 'First, I wish the Emperor ten thousand years; second, I wish the important ministers a thousand autumns.' He asked: 'If the Buddha had not yet appeared, where would this move fall?' He said: 'I often experience it here.' He asked: 'The government does not allow a needle; what if I borrow another question?' He said: 'Grasp the tiger's head,收住 the tiger's tail.' He asked: 'What about the middle matter?' He said: 'A man tying himself with a grass rope.' He asked: 'Vipassi Buddha (毗婆尸佛, one of the past seven Buddhas) paid attention early on, but has not attained the subtlety even now.' He said: 'Few see white-haired people on the path under the cliffs.'
問。九旬禁足。意旨如何。曰。理長即就。云。只如六根不具底人。還禁得也無。曰。穿過鼻孔。云。學人今日小出大遇。曰。降將不斬。云。恁么則和尚放某逐便也。曰。停囚長智。問。雪峰道。盡大地撮來如粟米粒大。拋向而前。漆桶不快。打鼓普請看。未審此意如何。曰。一畝之地。三蛇九鼠。云。乞師再垂指示。曰。海口難宣。 問。如何是大道真源。曰。和泥合水。云。便恁么去時如何。曰。截斷草鞋跟。 問。如何是佛法的的大意。曰。蛇頭生角。 問。古人到這裡。因甚麼不肯住。曰。老僧也恁么。云。忽然一刀兩段時如何。曰。平地神仙。 問。萬機休罷。千聖不攜時如何。曰。未足觀光。云。還有奇特事也無。曰。獨坐大雄峰。紹興丙辰。感微疾。白眾曰。當以首座宗達承院事。請于郡從之。乃書偈而逝。五月八日也。塔全軀于寺之西南隅。住世六十有五。坐夏四十有五。
眉州中巖華嚴祖覺禪師
嘉之龍遊人。族楊氏。世業儒。父洪有大名。后居眉。師生而偉異。少為書生。志齊昌黎。嘗著文大排釋教。忽患贅瘡。醫莫愈。乃自悔。從彌勒慧目能禪師。疾瘳。然右膝不舉。師因手書華嚴合論畢。夜感異夢。且即舍杖步趨。心意快然。因習誦。一日。誦至現相品。曰。佛身無有生。
而能示出生。法性如虛空。諸佛于中住。遂悟旨趣。四眾命講不輟。大觀庚寅。師佐慧目。來居中巖。政和乙未春得度。明年。成都師周公燾俾朝請李騭制疏。以照覺寺命師大敞講筵。師詞辯橫放。若決江河。眾所歆嘆。適南堂靜禪師過門。謂師曰。觀公講說。獨步西南。惜未解離文字相耳。儻問道方外。即今之周金剛也。師欣然罷講。南至荊渚。會丞相張公商英撰峨眉寺記。證辨舊文。誤以賢首位等普賢。修書破之。復著三聖圓融論四篇。公讀之。撫幾稱善。乃曰。師果不爾負。可往蔣山依佛果老。發明向上關棙。他日豈易量哉。師如其言。徑至鐘阜。一日。入室。悟舉羅山垂語問之。師罔措夙夜。數年有省。述偈曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。悟為印可。次日見之。悟曰。昨日公案作么生。師佇思。悟呵逐之。又五載。莫能領解。辭之廬山。于棲賢寺閱浮山圓鑒禪師削執論。遂大悟。方知佛果鉗錘妙密。作偈寄悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。悟大喜。持以示眾曰。覺華嚴徹矣。悟歸蜀。再住昭覺。適師亦西還。命掌箋記。令嗣座。力辭。隱峨眉之南埵。撰佛祖紀傳六百卷。將成。復出峽。探索遺逸。以彌縫之。初抵長沙。丞相張公浚力以智
度請開法。堅臥不起。公諭曰。師以固守為志節。豈從上傳持此道者。乃爾用心耶。師翻然就之。法席大盛如三佛時。癸亥八月。謝院事入淅。以華嚴要訣並錄大藏不備載者。傳入海東。又欲通箋經旨。償所志願。復溯流西歸。部使者大監榮公[薿-(予-(丁-一))+(了-(丁-一))]以成都信相延之。未幾。移瓦屋開善。僅二年。前邛守史公堪顧中巖久不振。乃移文漕使。迎師主之。師欣從。凡於槌拂之下。未嘗有倦色。故道俗睹之者無虛時。 上堂曰。炅光洞耀。迥脫根塵。大用現前。不存軌則。一見便見。擬議則差。起意推求。便成剩法。所以祖師道。圓同太虛。無欠無餘。良由取捨。所以不如。若能取捨俱忘。觸目無滯。拈來便用。立處皆真。譬如擲劍揮空。不論及之不及。若更推尋玄妙。扸出精明。病在鉆穴索空。撥波求水。唸唸忘本。步步迷源。借使窮究萬法。始末洞明。未契本源。但名假法。喚作從門入者不是家珍。直得大地山河無絲毫過患。先要得個入門。方知性海圓澄。萬有俱備。無有一法從外而入。未有一法從內而出。直饒如此。猶是無風匝匝之波。乃至萬緣俱喪。表裡一如。三際十方。坦然平等。聊且得個轉身句子。尚在半途。更須掃蕩玄機。盡卻聖解。即偏而常正。猶如鶴在銀籠。
【現代漢語翻譯】 現代漢語譯本： 請（榮公）開講佛法。榮公堅決躺著不起來。官員勸說道：『大師以堅守為志向和節操，難道是繼承上傳佛法的人應有的用心嗎？』榮公這才改變態度接受邀請。講法的盛況如同三佛時期。癸亥年八月，榮公辭謝院中事務前往浙江。將《華嚴要訣》以及大藏經中沒有收錄的內容，傳入海東（指朝鮮半島）。又想通曉箋註經書的旨意，償還自己的志願，再次逆流西歸。地方長官大監榮公[薿-(予-(丁-一))+(了-(丁-一))]用成都信相寺來延請他。不久，又移居瓦屋山開善寺。僅僅過了兩年，之前的邛州長官史公堪考慮到中巖寺很久沒有振興，於是行文漕運使，迎接榮公來主持。榮公欣然前往。凡是在槌拂（指說法）之下，未嘗有疲倦之色。所以道俗之人看到他沒有空閑的時候。
上堂說法：『炅光（智慧之光）洞徹照耀，完全脫離了根塵（六根和六塵），大用（佛法的作用）顯現於前，不拘泥於規則。一見就能見到（真性），如果加以擬議思量就會有偏差。如果起心動念去推求，就會成為多餘的佛法。所以祖師說，圓滿如同太虛空，沒有欠缺也沒有剩餘。正是由於有取捨之心，所以不如本來的狀態。如果能夠將取捨之心都忘掉，接觸到任何事物都沒有阻礙，拿來就用，所站立的地方都是真實的。譬如投擲劍在空中揮舞，不必論及是否擊中目標。如果更進一步推尋玄妙，顯露出精明，毛病就在於鉆洞尋找天空，撥開水波尋找水。念念不忘根本，步步迷失源頭。即使窮盡研究萬法，從始至終都明白，沒有契合本源，只能叫做假法。稱作從門進入的人，不是得到家中的珍寶。直接得到大地山河沒有絲毫過患，首先要得到入門的方法，才知道自性之海圓滿澄澈，萬有都具備，沒有一法是從外面進入的，沒有一法是從裡面出去的。即使這樣，仍然是無風時產生的波浪。乃至萬緣都消失，內外表里如一，過去、現在、未來三際和十方，坦然平等。姑且得到一個轉身的句子，還在半途。更需要掃蕩玄機，完全去除聖人的見解，這樣才能從偏頗迴歸正道，猶如鶴被困在銀籠里。』
【English Translation】 English version: Please open the Dharma (to lecture on Buddhism). (Rong Gong) firmly lay down and refused to rise. The official advised, 'Master takes steadfastness as his aspiration and integrity. Is this how one who inherits and transmits the Dharma should behave?' Only then did (Rong Gong) change his attitude and accept the invitation. The Dharma assembly was as grand as during the time of the Three Buddhas. In the eighth month of the year Guihai, (Rong Gong) resigned from his duties at the temple and went to Zhejiang. He transmitted the 'Essential Secrets of the Avatamsaka Sutra' and materials not included in the Tripitaka to Haedong (referring to the Korean Peninsula). He also wished to understand the meaning of annotated scriptures and fulfill his aspirations, so he traveled west again against the current. The local governor, Grand Supervisor Rong Gong [薿-(予-(丁-一))+(了-(丁-一))], invited him to Chengdu's Xinxiang Temple. Soon after, he moved to Kai Shan Temple on Mount Wawu. After only two years, the former Qiongzhou governor, Shi Gongkan, considering that Zhongyan Temple had not been revitalized for a long time, sent a document to the transport commissioner to welcome (Rong Gong) to preside over it. (Rong Gong) gladly accepted. Under the gavel and whisk (referring to preaching), he never showed any signs of fatigue. Therefore, both Daoists and laypeople saw him constantly.
Ascending the Dharma seat, he said: 'The Gyeong Light (light of wisdom) illuminates thoroughly, completely detached from the roots and dust (the six senses and their objects). The great function (the function of the Dharma) manifests before us, not adhering to rules. One glance and you can see (the true nature). If you deliberate and contemplate, there will be deviation. If you initiate thoughts to seek, it will become superfluous Dharma. Therefore, the patriarch said, 'Perfect and round like the great void, without lack or excess.' It is precisely because of taking and discarding that it is not as good as the original state. If you can forget both taking and discarding, there will be no obstruction when encountering anything. Pick it up and use it, and the place where you stand is all true. It is like throwing a sword and waving it in the air, without considering whether it hits the target or not. If you further seek the profound and reveal cleverness, the problem lies in drilling holes to find the sky, and parting the waves to find water. Thought after thought forgetting the root, step by step losing the source. Even if you exhaustively study the myriad dharmas, understanding them from beginning to end, without being in accord with the original source, it can only be called false Dharma. Those who are called entering through the gate have not obtained the treasures of the home. Directly obtaining the great earth, mountains, and rivers without the slightest fault, you must first obtain the method of entering the gate, then you will know that the sea of self-nature is perfectly clear, and all things are complete. There is not a single dharma that enters from the outside, and there is not a single dharma that exits from the inside. Even so, it is still a wave generated without wind. Even to the point where all connections are lost, inside and outside are as one, the three times (past, present, future) and the ten directions are calmly equal. Just getting a turning phrase is still halfway there. You must sweep away the profound mechanisms and completely remove the understanding of the sages, so that you can return from the biased to the constant and correct, just like a crane trapped in a silver cage.'
即正而常偏。大似龍㘅異寶。萬年松徑。白雪漫漫。異草寒巖。未嘗顧戀。尚坐一色。喚作貼肉汗衫。教中謂之解脫坑。亦名寂滅病。須是不稟威音佛。透出未生前。不掛萬年衣。不坐空王殿。視本來人如破草履。見佛祖似生冤家。不入異類中。不行無間路。雖然恁么奇特。猶未是渠儂極則處。不見道。不見一色。始是半提。更須知有全提時節始得。我若全提去。法堂前定是草深一丈。盡大地道絕人稀。諸禪德。快須著些精彩。豈可取次承當。他時異日。只成自誤。山僧恁么道。還有知落處底么。良久。曰。夜行人只貪明月。不覺和衣渡水寒。 上堂。一塵起。大地收。一葉落。天下秋。懸須彌于諸人鼻孔上。著大海于諸人眼睛中。得則得。只是未知有向上一竅在。古人事不獲已。垂一言半句。只要教人會去。殊不知向好肉上剜瘡。豈況舉古明今。遠照近用。大似嚼飯餵嬰兒。有甚麼用處。所以雲門道。西天二十八祖．唐土六祖．盡乾坤大地天下老和尚總在拄杖頭上。直饒會得倜儻分明。放過你去。只在半途。若不放過。儘是野狐精去。還委悉么。燕市屠牛春色好。鉤齊元在直鉤中。 到虎丘。請上堂。某逢歒手。雖有行而難藏。月到天心。得無遮而自在。欲行向上路。須得同參證明。方可脫體提持。全機出沒。更不
【現代漢語翻譯】 現代漢語譯本： 即是正而又常又是偏。這很像龍含著奇異的寶物。在萬年松樹的小路上，白雪茫茫。奇異的花草生長在寒冷的巖石上，（修行者）未曾顧戀。如果還執著於一色（指空性），那就好比穿著貼身的汗衫一樣擺脫不了束縛。教義中稱之為解脫坑，也叫做寂滅病。必須是不依賴威音佛（過去佛名），透徹理解未出生之前的狀態，不執著于萬年不變的衣物，不坐在空王的殿堂上。視原本的自我如破爛的草鞋，見佛祖如同見到前世的冤家。不進入異類之中，不走無間地獄之路。雖然如此奇特，仍然不是他們最終的歸宿。不是說嗎，不見一色，才是半提（一半的提升），更要知道有全提（完全的提升）的時候才能真正解脫。我如果完全提升，法堂前一定是草深一丈，整個大地都將道絕人稀。各位禪德，要趕緊用些心思，豈可隨便承擔。將來某一天，只會耽誤自己。山僧我這樣說，還有知道落腳之處的嗎？（停頓良久）說：夜裡走路的人只貪圖明月的光明，卻不覺得和著衣服渡水寒冷。
上堂。一粒塵埃升起，整個大地都被收攝。一片樹葉落下，天下都知道秋天來了。將須彌山（佛教中的聖山）懸掛在每個人的鼻孔上，將大海放置在每個人的眼睛中。領悟了就領悟了，只是還不知道有向上的一竅存在。古人迫不得已，留下隻言片語，只是想教人領會。卻不知道這好比在完好的肉上剜瘡，更何況是引用古人的話來闡明今人的道理，用遠處的例子來解釋近處的事情，這就像嚼碎了飯餵給嬰兒一樣，有什麼用處呢？所以雲門（禪宗大師）說：西天二十八祖（印度禪宗二十八代祖師）、唐土六祖（中國禪宗六代祖師），整個乾坤大地天下的老和尚都在拄杖頭上。即使你領會得非常清楚明白，放你過去，也只是在半路上。如果不放你過去，那就全是野狐精（指邪見）。還明白嗎？燕市屠牛的景象也充滿春色，關鍵的技巧原本就在最直接的方法中。
到達虎丘（地名）。請上堂。我遇到對手，即使有所行動也很難隱藏。月亮到達天空的中心，沒有遮蔽而自在。想要走向上之路，必須得到同參（一起參禪的人）的證明，才可以完全地提持，全機出沒，不再...
【English Translation】 English version: It is both right and constant, yet also biased. It's much like a dragon holding a rare treasure. On the path of ten-thousand-year-old pines, the white snow is boundless. Rare flowers and grasses grow on cold cliffs, (the practitioner) never looks back with longing. If one still clings to 'one color' (referring to emptiness), it's like wearing a sweat-soaked undershirt, impossible to be free from constraints. In the teachings, this is called the 'pit of liberation,' also known as the 'sickness of stillness.' One must not rely on the authority of Dipankara Buddha (a past Buddha), but thoroughly understand the state before birth, not clinging to the unchanging robes of ten thousand years, not sitting in the hall of the Empty King. View the original self as worn-out straw sandals, see the Buddhas and Patriarchs as if meeting enemies from a past life. Do not enter into different categories, do not walk the path of uninterrupted hell. Although this is so extraordinary, it is still not their ultimate destination. Doesn't it say, 'Not seeing one color is only half the lifting; one must also know that there is a time for complete lifting to truly be liberated.' If I were to completely lift, the grass in front of the Dharma hall would surely be three feet deep, and the entire earth would be devoid of the Way and people would be scarce. All you Chan practitioners, quickly put some effort into it, how can you casually take it upon yourselves? In the future, you will only delay yourselves. I, this mountain monk, say this, is there anyone who knows where to settle down? (Pauses for a long time) Says: 'The night traveler only craves the brightness of the moon, unaware that crossing the water with clothes on is cold.'
Ascending the hall. A single speck of dust rises, and the entire earth is gathered up. A single leaf falls, and the whole world knows that autumn has arrived. Suspending Mount Sumeru (the sacred mountain in Buddhism) on everyone's nostrils, placing the ocean in everyone's eyes. If you understand, then you understand, but you still don't know that there is an upward aperture. The ancients, having no other choice, left behind a few words, just wanting to teach people to understand. But they don't know that this is like carving a wound on healthy flesh, let alone quoting the words of the ancients to explain the principles of the present, using distant examples to explain near things, this is like chewing food and feeding it to a baby, what use is it? Therefore, Yunmen (a Chan master) said: 'The twenty-eight patriarchs of the Western Heaven (the twenty-eight Indian patriarchs of Chan Buddhism), the six patriarchs of Tang China (the six Chinese patriarchs of Chan Buddhism), all the old monks of the entire universe and earth are on the head of the staff.' Even if you understand very clearly and distinctly, letting you pass is only halfway. If you don't let you pass, then you are all wild fox spirits (referring to heretical views). Do you understand? The scene of slaughtering oxen in the Yan market is also full of spring, the key technique is originally in the most direct method.
Arriving at Tiger Hill (a place name). Requesting to ascend the hall. I meet an opponent, even if there is action, it is difficult to hide. The moon reaches the center of the sky, free and unhindered. If you want to walk the upward path, you must obtain the proof of fellow practitioners (those who practice Chan together), then you can completely uphold, fully utilize the entire mechanism, no longer...
必優遊性海。入理深談。只知語妙意玄。切恐渾身泥水。又不欲破三作五。換斗移星。免使家醜外揚。教他傍觀者哂。且不敢正偏回互。隱密全該。正按則理事雙忘。言思路絕。傍提則龍吟枯木。韻出青霄。又恐劍已化龍。刻舟無益。亦不敢說四種料簡。列四主賓。一句具三玄。一玄具三要。一喝分賓主。照用一時行。自知是已陳芻狗。靈龜負圖。只欲說句里明機。風前有路。未語先分付。用處絕蹤由。終是野雁見人。意已先改。更說言無展事。語不投機。承言者喪。滯句者迷。不犯波瀾。迢然自異。不立窠臼。遍界難藏。大似滯殼迷封。日中逃影。擊禪床一下。曰。今日一齊打破。更不用這個閑傢俱。別有騎聲蓋色。越格超宗底一著子。不免對眾拈出。舉拂子曰。還見么。海山幸有任公子。一鉤曾連十二鰲。 上堂。舉石霜和尚遷化。眾請首座繼鐘住持。虔侍者所問公案。師曰。宗師行處。如火消冰。透過是非關。全機亡得喪。盡道首座滯在一色。侍者知見超師。可謂體妙失宗。全迷向背。殊不知首座如鷺鶿立雪。品類不齊。侍者似鳳翥丹霄。不縈金鎖。一人高高山頂立。一人深深海底行。各自隨方而來。同會九重城裡。而今要識此二人么。豎起拂子曰。龍臥碧潭風凜凜。垂下拂子曰。鶴歸霄漢背摩天。 僧問。最
【現代漢語翻譯】 現代漢語譯本：必須優遊于自性之海（比喻開悟的境界）。深入地談論真理。只知道言語精妙，意境玄奧，又恐怕全身沾滿泥水（比喻執著于言語文字）。又不想要破壞常規，改變常理（比喻隨意更改佛法），免得家醜外揚，讓旁觀者嘲笑。而且不敢正面或側面地相互轉換，隱秘地全部包含。正面按理來說，事和理都應該忘卻，言語和思路都應該斷絕。側面提起來說，就像龍吟于枯木，韻味直衝雲霄。又恐怕劍已經化為龍飛走了，刻舟求劍沒有用處。也不敢說四種料簡（四種辨別禪宗學人的方法），列出四主四賓（禪宗問答中的主客關係）。一句包含三重玄機，一重玄機包含三重要素。一喝就分清賓主，照用同時進行。自知已經是陳舊的芻狗（比喻無用的東西），靈龜揹負著圖。只想說句子裡面的玄妙機鋒，風前有路（比喻開悟的途徑）。還沒說話就先領會了，用處絕跡無蹤。終究像是野雁見到人，心意已經改變。更何況說言語不能完全表達事情，說話不投機。承接言語的人會迷失，停留在語句上的人會迷惑。不觸犯波瀾，自然就與衆不同。不設立固定的模式，遍及整個世界都難以隱藏。很像是被外殼和封條迷惑，在太陽底下逃避自己的影子。敲擊禪床一下，說：『今天全部打破，更不用這個閑置的傢俱。』另外還有騎聲蓋色，超越常規的一著。不得不當著大家拈出來。舉起拂子說：『看見了嗎？』海山幸好有任公子，一根魚鉤曾經釣上十二隻巨鰲。 上堂。舉石霜和尚圓寂，大眾請首座繼承鐘的住持之位，虔侍者所問的公案。師說：『宗師所行之處，如火消冰。透過是非關，全部的機用都忘記了得失。都說首座停留在一種狀態，侍者的見解超過了老師，可以說是體會了精妙卻失去了宗旨，完全迷惑了方向。殊不知首座像鷺鷥站在雪地裡，品類不齊。侍者像鳳凰飛舞在天空，不被金鎖束縛。一人高高地站在山頂，一人深深地在海底行走。各自從不同的方向而來，共同匯聚在九重城裡。現在想要認識這二人嗎？』豎起拂子說：『龍臥在碧綠的深潭裡，風凜冽地吹著。』放下拂子說：『鶴飛回天空，背脊摩擦著天。』 僧人問：『最』
【English Translation】 English version: Must roam freely in the sea of self-nature (a metaphor for the state of enlightenment). Engage in deep discussions of truth. Only knowing that the language is exquisite and the meaning is profound, yet fearing being covered in mud and water (a metaphor for being attached to words and texts). Not wanting to break the rules and change the norms (a metaphor for arbitrarily changing the Buddha's teachings), lest family scandals be exposed and onlookers laugh. Moreover, daring not to switch back and forth between the direct and indirect, secretly including everything. Speaking directly, both affairs and principles should be forgotten, and words and thoughts should be cut off. Speaking indirectly, it is like a dragon roaring in a withered tree, the rhyme soaring into the sky. Yet fearing that the sword has already transformed into a dragon and flown away, seeking a sword by carving a boat is useless. Also daring not to speak of the four kinds of selection (four methods of distinguishing Zen practitioners), listing the four hosts and four guests (the host-guest relationship in Zen dialogues). One sentence contains three layers of mystery, and one layer of mystery contains three essential elements. One shout distinguishes the host and guest, and illumination and application occur simultaneously. Knowing that it is already an old straw dog (a metaphor for useless things), a divine turtle carrying a map. Only wanting to speak of the subtle opportunity within the sentence, there is a path before the wind (a metaphor for the path to enlightenment). Before speaking, one has already understood, and the application is traceless. In the end, it is like a wild goose seeing a person, the intention has already changed. Moreover, saying that words cannot fully express things, and speech is not in tune. The one who receives the words will be lost, and the one who lingers on the sentences will be confused. Not offending the waves, one is naturally different. Not establishing a fixed pattern, it is difficult to hide throughout the entire world. It is very much like being confused by the shell and seal, and escaping one's shadow in the sun. Striking the Zen bed once, saying: 'Today, break it all, and no longer use this idle furniture.' There is also a move that rides the sound and covers the color, surpassing the norm. Must bring it out in front of everyone. Raising the whisk, saying: 'Do you see it?' Fortunately, the sea mountain has Ren Gongzi, whose fishing hook once caught twelve giant turtles. Ascending the hall. Mentioning that Abbot Shishuang had passed away, the assembly requested the head seat to inherit the abbotship of the bell, the case asked by Attendant Qian. The master said: 'Where the Zen master walks, it is like fire melting ice. Passing through the gate of right and wrong, all the functions forget gain and loss. Everyone says that the head seat is stuck in one state, and the attendant's understanding surpasses the teacher, which can be said to be experiencing the subtle but losing the purpose, completely confused about the direction. Little does one know that the head seat is like a heron standing in the snow, the categories are uneven. The attendant is like a phoenix dancing in the sky, not bound by golden locks. One person stands high on the mountain top, and one person walks deep in the seabed. Each comes from different directions, and together they gather in the ninefold city. Now, do you want to recognize these two people?' Raising the whisk, saying: 'The dragon lies in the green pool, the wind is blowing fiercely.' Lowering the whisk, saying: 'The crane flies back to the sky, its back rubbing against the sky.' A monk asked: 'The most'
初威音王。末後婁至佛。未審最初參見甚麼人。曰。家在大梁城。更問長安路。云。只如德山擔疏鈔行腳。意在甚麼處。曰。拶破你眼睛。云。與和尚悟華嚴宗旨相去幾何。云。同途不同轍。云。昔日德山。今朝和尚。曰。夕陽西去水東流。 問。世尊拈華。當爲何事。曰。揭開腦蓋。云。爭奈迦葉微笑何。曰。情知你落第二頭。云。恁么則載斷腳跟。曰。猶自不知羞。 問。如何是一喝如金剛王寶劍。曰。血濺梵天。云。如何是一喝如踞地師子。曰。驚殺野狐貍。云。如何是一喝如探竿影草。曰。驗得你骨出。云。如何是一喝不作一喝用。曰。直須識取把針人。莫道鴛鴦好毛羽。 問。如何是荊南境。曰。千里雲濤三峽險。一帆風浪五湖寬。云。如何是境中人。曰。直諫豈無唐獨座。英雄宜有眷髯翁。云。人境已蒙師指示。高提祖印事如何。曰。巡海夜叉頭載角。電光石火莫踟躕。僧禮拜。師曰。更須透過未生前。 問。如何是正中偏。曰。更深垂卻夜明簾。云。如何是偏中正。曰。天曉賊人投古井。云。如何是正中來。曰。百卉乘春在處開。云。如何是兼中至。曰。雨雪交加無處避。云。如何是兼中到。曰。兩頭截斷無依倚。心法雙忘始得玄。紹興庚午孟夏。示少恙。至五月朔。晨起。眾衲環擁。求末後句。師撝
{ "translations": [ "現代漢語譯本：", "問：最初的威音王佛（過去七佛之首），到最後的婁至佛（過去七佛之末），不知最初參拜的是什麼人？", "答：家在大梁城，還要問長安的路。（比喻捨近求遠，不知自性）。", "問：德山（德山宣鑒禪師）挑著《金剛經疏鈔》到處行腳，意圖是什麼？", "答：要刺瞎你的眼睛。（比喻棒喝，破除執迷）。", "問：這與和尚您所悟的華嚴宗旨相差多少？", "答：同路不同轍。（比喻目標一致，方法各異）。", "問：昔日的德山，今日的和尚，（有何不同）？", "答：夕陽西下，流水向東。（比喻時光流逝，境隨心轉）。", "問：世尊拈花（釋迦牟尼佛在靈山會上拈花示眾），應當作何理解？", "答：揭開腦蓋。（比喻直指人心，顯露本性）。", "問：奈何迦葉微笑呢？（迦葉尊者領悟了世尊的意旨，破顏微笑）", "答：明知你落在第二義。（比喻落入言語文字的詮釋）。", "問：如此說來，就是截斷腳跟了。（比喻斷絕了所有依靠）。", "答：你還不知羞愧。（比喻執迷不悟）。", "問：如何是一喝如金剛王寶劍？", "答：血濺梵天。（比喻威力巨大，斬斷一切煩惱）。", "問：如何是一喝如踞地師子？", "答：驚殺野狐貍。（比喻威猛震懾，令邪外膽寒）。", "問：如何是一喝如探竿影草？", "答：驗得你骨頭都露出來。（比喻徹底勘驗，無所遁形）。", "問：如何是一喝不作一喝用？", "答：必須認識那個拿針的人。（比喻要識得真性，不落言詮）。莫說鴛鴦羽毛好。（比喻不要被外相迷惑）。", "問：如何是荊南境？", "答：千里雲濤，三峽險峻，一帆風浪，五湖寬廣。（比喻境界的廣闊與險峻）。", "問：如何是境中人？", "答：直言敢諫，豈能沒有唐朝的獨孤及，英雄就應該有像髯翁（程元振）一樣的眷屬。（比喻在險惡環境中保持節操）。", "問：人境已經蒙受老師指示，高提祖印（禪宗心印）之事又該如何？", "答：巡海夜叉頭上戴著角，電光石火，不要遲疑。（比喻當機立斷，不可猶豫）。", "僧人禮拜。師父說：更要透過未生前。（比喻超越生死，證悟本源）。", "問：如何是正中偏？", "答：深夜裡放下夜明簾。（比喻在光明中顯現幽暗）。", "問：如何是偏中正？", "答：天亮時小偷投進古井。（比喻在黑暗中顯現光明）。", "問：如何是正中來？", "答：百花盛開，處處皆是春天。（比喻在本體中顯現萬象）。", "問：如何是兼中至？", "答：風雨交加，無處可避。（比喻在對立中顯現統一）。", "問：如何是兼中到？", "答：兩頭截斷，無所依傍。（比喻超越對立，證悟絕對）。心法雙忘，才能得玄妙。（比喻放下一切執著，才能證悟真理）。", "紹興庚午年孟夏（四月），示現輕微的疾病，到五月初一，早晨起來，眾僧圍繞著他，請求最後的開示。師父揮手（示意停止）。", "", "english_translations": [ "English version:", "Question: From the initial Vipaśyin Buddha (the first of the Seven Buddhas of the Past) to the last Krakucchanda Buddha (the last of the Seven Buddhas of the Past), I don't know who was initially visited and learned from?", "Answer: Being at home in the city of Dàliáng, yet asking for the road to Cháng'ān. (A metaphor for seeking afar what is near, not knowing one's own nature).", "Question: What was the intention of Déshān (Zen Master Déshān Xuānjiàn) carrying the 'Commentary on the Diamond Sutra' while traveling around?", "Answer: To poke out your eyes. (A metaphor for a sharp rebuke, breaking through delusion).", "Question: How much does this differ from the Huáyán (Avatamsaka) doctrine that you, the monk, have realized?", "Answer: Same road, different tracks. (A metaphor for the same goal, different methods).", "Question: Déshān of the past, and the monk of today, (what is the difference)?", "Answer: The setting sun goes west, the flowing water goes east. (A metaphor for the passage of time, and the changing of circumstances with the mind).", "Question: How should the World-Honored One's (Śākyamuni Buddha) holding up a flower (at the Vulture Peak assembly) be understood?", "Answer: Unveiling the brain-cover. (A metaphor for directly pointing to the human mind, revealing the original nature).", "Question: What about Kāśyapa's smile? (Mahākāśyapa understood the Buddha's intention and smiled).", "Answer: Clearly, you've fallen into the secondary meaning. (A metaphor for falling into verbal and textual interpretations).", "Question: If that's the case, then the heels are severed. (A metaphor for cutting off all reliance).", "Answer: You are still not ashamed. (A metaphor for being stubbornly unenlightened).", "Question: What is a shout like the Vajra King's precious sword?", "Answer: Blood splatters the Brahma Heaven. (A metaphor for immense power, cutting off all afflictions).", "Question: What is a shout like a lion crouching on the ground?", "Answer: Scaring the wild foxes to death. (A metaphor for awe-inspiring power, making heretics tremble).", "Question: What is a shout like probing the grass with a pole?", "Answer: Testing you until your bones are exposed. (A metaphor for thorough examination, leaving nothing hidden).", "Question: What is a shout that is not used as a shout?", "Answer: You must recognize the person holding the needle. (A metaphor for recognizing the true nature, not relying on words). Don't say the mandarin duck has good feathers. (A metaphor for not being deceived by external appearances).", "Question: What is the realm of Jīngnán?", "Answer: Thousands of miles of cloud waves, the Three Gorges are dangerous, a single sail in the wind and waves, the Five Lakes are wide. (A metaphor for the vastness and danger of the realm).", "Question: What is the person within the realm?", "Answer: How can there not be Dúgū Jí of the Táng dynasty who dares to speak frankly, heroes should have dependents like the bearded elder (Chéng Yuánzhèn). (A metaphor for maintaining integrity in a dangerous environment).", "Question: The realm of person has already received the teacher's instruction, how should the matter of highly upholding the ancestral seal (the Zen mind-seal) be?", "Answer: The sea-patrolling Yaksha wears horns on its head, lightning and flint, do not hesitate. (A metaphor for decisive action, without hesitation).", "The monk bows. The master says: You must also penetrate before birth. (A metaphor for transcending birth and death, realizing the original source).", "Question: What is the 'bias within the correct'?", "Answer: Deep in the night, lower the bright curtain. (A metaphor for revealing darkness within the light).", "Question: What is the 'correct within the bias'?", "Answer: At dawn, the thief throws himself into the old well. (A metaphor for revealing light within the darkness).", "Question: What is 'coming from the correct'?", "Answer: A hundred flowers bloom, everywhere is spring. (A metaphor for manifesting all phenomena within the essence).", "Question: What is 'arriving within the combined'?", "Answer: Wind and snow mingle, nowhere to hide. (A metaphor for revealing unity within opposition).", "Question: What is 'reaching within the combined'?", "Answer: Cutting off both ends, without reliance. (A metaphor for transcending opposition, realizing the absolute). Forgetting both mind and Dharma, then one attains the profound. (A metaphor for letting go of all attachments, then one realizes the truth).", "In the Mèngxià (early summer, fourth month) of the Gēngwǔ year of Shàoxīng, he showed slight illness. On the first day of the fifth month, he arose in the morning, and the monks surrounded him, requesting final instructions. The master waved (to indicate stopping)." ] }
之曰。吾平生口過不少。今尚何言。去。去。吾將少憩焉。遂瞑目而逝。三日慈客儼如。火浴后。獲設利。有大如蚌珠。五色者莫計。塔于院之東。師以踐履無玷而嚴於授受。宣撫邵公溥．給事馮公楫與數十勝流。皆以師事之。閱世六十四。坐夏三十五。
潭州福嚴文演禪師
成都新繁人。族楊氏。年十八。依廣孝子安為僧。登戒住習經論。久之。謁正法明禪師。聞舉雲門胡餅話。有省。后見圓悟。始極法源。初住智度。晚遷福嚴。 上堂曰。當陽坐斷。凡聖蹟絕。隨手放開。天回地轉。直得日月互動。虎嘯龍吟。頭頭物物。耳聞目視。安立諦上是個甚麼。還委悉么。阿斯吒。咄。 上堂。等閑地明白。不思量現成。前佛后佛於此指注不及。天下衲僧計較不就。制遏不住。迥脫情塵。唯自肯方親。全機放下。一向靠將去。上無佛祖可依。下無自己可據。如大虛空更無執礙。直是炟赫地不昧一切。得這些巴鼻子了。便乃應用無窮。然亦須隨手捏破始得。何故。大紅爐中不容點雪。 僧問。如何是定林正主。曰。坐斷天下人舌頭。云。未審如何親近。曰。覷著則瞎。 問。學人上來。請師相見。曰。三要印開。云。功不浪施也。曰。見個甚麼。云。賓主儼然。曰。望空啟告。紹興丙子十一月二十六。端坐。忽
【現代漢語翻譯】 現代漢語譯本：他說：『我一生中說了不少錯話，現在還能說什麼呢？走吧，走吧，我要稍微休息一下。』於是閉上眼睛去世了。三天後，他的儀容還像活著一樣。火化后，得到了舍利（Śarīra，遺骨），大的像蚌珠，五顏六色的數不清。建塔供奉在寺院的東邊。禪師因為行為沒有瑕疵，而且在傳授佛法上非常嚴格，宣撫使邵公溥、給事中馮公楫和幾十位名士都以他為老師。一生經歷了六十四年，坐禪三十五年。
潭州福嚴文演禪師
是成都新繁人，姓楊。十八歲時，依從廣孝子安出家為僧。受戒後學習經論很久。後來，拜見正法明禪師，聽聞他講雲門胡餅的話，有所領悟。之後又見到圓悟禪師，才徹底明白了佛法的根源。最初住在智度寺，晚年遷到福嚴寺。禪師上堂說法時說：『當陽（Dāngyáng，地名）坐斷，凡聖的軌跡都斷絕了。隨手放開，天翻地轉。日月交替，虎嘯龍吟。一切事物，耳聞目視，在安立諦（An立諦，真理的建立）上是什麼？你們明白嗎？阿斯吒（A斯吒，梵文，意義不明）。咄（Duō，語氣詞）。』禪師上堂說法時說：『很輕易地就明白了，不用思量就顯現出來。過去的佛和未來的佛都無法在此指點。天下的僧人都無法計算，無法制止。完全脫離了情感和塵世，只有自己肯定才能親近。完全放下，一直依靠下去。上面沒有佛祖可以依靠，下面沒有自己可以憑藉。像廣闊的虛空一樣沒有任何阻礙。直接明明白白地照亮一切。得到了這些，才能應用無窮。然而也必須隨手捏破才行。為什麼呢？大紅爐中不容許一點雪。』有僧人問：『什麼是定林（Dìnglín，寺廟名）的正主？』禪師說：『堵住天下人的嘴。』僧人說：『不知道該如何親近？』禪師說：『看著就瞎了。』僧人問：『學人上來，請禪師相見。』禪師說：『三要印開。』僧人說：『功夫沒有白費啊。』禪師說：『見到什麼了？』僧人說：『賓主都莊嚴地在那裡。』禪師說：『對著天空啟告。』紹興丙子年十一月二十六日，端坐，忽然去世。
【English Translation】 English version: He said, 'I have made many verbal mistakes in my life. What more can I say now? Go, go. I will rest a little.' Then he closed his eyes and passed away. For three days, his countenance remained as if he were alive. After cremation, Śarīra (relics) were obtained, some as large as clam pearls, with countless ones of five colors. A pagoda was built to enshrine them east of the monastery. The Chan master, because of his flawless conduct and strictness in teaching and receiving the Dharma, was revered as a teacher by Shao Gongpu, the Pacification Commissioner, Feng Gongji, the Supervising Secretary, and dozens of other eminent figures. He lived for sixty-four years and spent thirty-five summers in meditation.
Chan Master Wenyen of Fuyan Monastery in Tanzhou
He was a native of Xinfan, Chengdu, from the Yang family. At the age of eighteen, he became a monk under Guangxiao Zian. After receiving ordination, he studied scriptures and treatises for a long time. Later, he visited Chan Master Zhengfaming and had an awakening upon hearing him speak about Yunmen's 'húbǐng' (sesame cake) story. Later, he met Yuanwu and thoroughly understood the source of the Dharma. He first resided at Zhidú Monastery and later moved to Fuyan Monastery. The Chan master, addressing the assembly, said, 'Sitting firmly at Dāngyáng (a place name), all traces of the mundane and the sacred are cut off. Letting go at will, heaven and earth revolve. The sun and moon alternate, tigers roar and dragons sing. What is it that is established on the An立諦 (the establishment of truth) in every object, in what is heard and seen? Do you understand? Āsīzhā (unclear meaning in Sanskrit). Duō (an interjection).' The Chan master, addressing the assembly, said, 'Understanding comes easily, manifesting without thought. Past Buddhas and future Buddhas cannot point it out here. All the monks in the world cannot calculate it, cannot restrain it. Completely detached from emotions and worldly concerns, only by affirming oneself can one be intimate. Completely letting go, relying on it entirely. Above, there is no Buddha or patriarch to rely on; below, there is no self to depend on. Like the vast emptiness, there is no obstruction. Directly and clearly illuminating everything. Having obtained these, one can apply them infinitely. However, one must also break them at will. Why? A snowflake cannot be tolerated in a great red furnace.' A monk asked, 'What is the true master of Dìnglín (temple name)?' The Chan master said, 'Shutting the mouths of all people in the world.' The monk said, 'I don't know how to approach him.' The Chan master said, 'Looking at him blinds you.' A monk asked, 'This student has come up, please may the master meet me.' The Chan master said, 'The three essentials are opened.' The monk said, 'The effort has not been in vain.' The Chan master said, 'What have you seen?' The monk said, 'The guest and host are both solemnly present.' The Chan master said, 'Proclaiming to the empty sky.' On the twenty-sixth day of the eleventh month of the Bingzi year of Shaoxing, he sat upright and suddenly passed away.
集耆舊。囑以後事。書偈罷。喝一喝。擲筆而逝。壽六十五。臘四十八。阇維。獲設利五色。同靈骨藏於院之三生塔。
平江府西山明因曇玩禪師
溫之樂清人。族黃氏。妙齡披削。遍參叢社。宣和庚子。回至鐘阜。適 朝廷易僧為德士。師與同志數人入頭陀巖。食松自處。久之。圓悟被 旨居是山。親至巖所。令去鬚髮。及悟 詔補京師天寧。與師俱往。命掌香水海。未幾。因舉桴擊鼓。頓明大法。悟默識之。室中凡有所問。皆對曰。莫理會。故流輩咸以莫理會稱之。 皇叔齊安郡王乞 旨請開法明因。次遷寶華。 上堂曰。你有一對眼。我也有一對眼。汝若瞞還自瞞。汝若成佛作祖。老僧無汝底分。汝若做驢做馬。老僧救汝不得。 一日。眾檀越入山請師上堂。說偈曰。我無長處名虛出。謝汝慇勤特地來。明因無法堪分付。謾把山門為汝開。 僧問。和尚未見圓悟時如何。曰。莫理會。云。見后如何。曰。莫理會。云。見與未見時如何。曰。莫理會。莫理會。紹興二十三年謝事。居四明雪竇明覺塔所。 皇叔欲 奏回象軾。竟以疾辭之。明年歸寂。顯異特甚。故不詳錄。
平江府虎丘雪庭元凈禪師
雙溪人也。 上堂曰。要行便行。要坐便坐。六處神通是個甚麼。把定時。一物不為。放
【現代漢語翻譯】 現代漢語譯本： 聚集過去的同道，囑咐後事。寫完偈語后，大喝一聲，扔掉筆去世了。享年六十五歲，僧臘四十八年。火化（阇維）后，獲得五色舍利，與靈骨一同安葬在寺院的三生塔中。
平江府西山明因曇玩禪師
是溫州樂清人，姓黃。年幼時剃度出家，遍參各處寺院。宣和庚子年，回到鐘阜山。當時朝廷下令僧人改為德士（道士），禪師與幾位志同道合的人進入頭陀巖，靠吃松樹為生，在那裡隱居。過了很久，圓悟禪師奉旨住在鐘阜山，親自到頭陀巖拜訪曇玩禪師，命令他剃去鬚髮。等到圓悟禪師奉詔到京師天寧寺，也與曇玩禪師一同前往，命他掌管香水海（負責燒香供水）。不久，曇玩禪師因為舉槌擊鼓，頓悟大法。圓悟禪師默默地記住了他。在禪房裡，凡是有人問他問題，他都回答說：『莫理會（不要理會）。』因此，同輩們都稱他為『莫理會』。皇叔齊安郡王請求皇上下旨，請曇玩禪師到明因寺開法，之後又遷到寶華寺。上堂說法時說：『你有一雙眼睛，我有一雙眼睛。你如果欺瞞，最終欺騙的還是自己。你如果成佛作祖，老僧我沒有你的那份功勞；你如果做驢做馬，老僧我也救不了你。』有一天，眾多施主進山，請禪師上堂說法，禪師說了偈語：『我沒有什麼長處，卻虛名在外；感謝你們慇勤前來。明因寺沒有什麼佛法可以分付給你們，只是隨便把山門為你們打開。』有僧人問：『和尚您沒見到圓悟禪師時如何？』禪師說：『莫理會。』僧人問：『見到之後如何？』禪師說：『莫理會。』僧人問：『見與未見時如何？』禪師說：『莫理會，莫理會。』紹興二十三年，禪師辭去寺院職務，住在四明雪竇明覺塔的地方。皇叔想要上奏朝廷，用隆重的儀式迎接他回去，禪師最終以生病為由推辭了。第二年圓寂，顯現的奇異景象很多，所以不詳細記載。
平江府虎丘雪庭元凈禪師
是雙溪人。上堂說法時說：『要走就走，要坐就坐。六處神通（眼、耳、鼻、舌、身、意六種感覺器官所產生的神通）算是什麼？把握住當下，一物不為；放開……』
【English Translation】 English version: He gathered his old companions, entrusted them with affairs after his passing, wrote a verse, gave a loud shout, and passed away, dropping his pen. He lived to be sixty-five years old, with forty-eight years as a monk. After cremation (Jhāpana), he obtained five-colored Śarīra (relics), which, along with his spiritual bones, were enshrined in the Three Lives Pagoda of the monastery.
Zen Master Tanwan of Mingyin Monastery on West Mountain, Pingjiang Prefecture
He was a native of Yueqing in Wenzhou, from the Huang family. He was tonsured at a young age and traveled to various monasteries. In the year Gengzi of the Xuanhe era, he returned to Zhongfu Mountain. At that time, the court ordered monks to become De Shi (Taoists). The Zen Master and several like-minded individuals entered the Toutuo Rock, where they sustained themselves by eating pine needles and lived in seclusion. After a long time, Zen Master Yuanwu was ordered to reside on this mountain and personally visited the Toutuo Rock, ordering him to shave his head and beard. When Yuanwu was summoned to Tianning Monastery in the capital, he went with Zen Master Tanwan, appointing him to manage the Fragrant Water Sea (in charge of burning incense and offering water). Soon after, Zen Master Tanwan had a great awakening upon striking the drum. Yuanwu silently acknowledged this. In his room, whenever someone asked him a question, he would answer, 'Mo Li Hui (Don't bother with it).' Therefore, his peers all called him 'Mo Li Hui.' The Imperial Uncle, Prince Qi'an, requested an imperial decree to invite Zen Master Tanwan to open the Dharma at Mingyin Monastery, and later he moved to Baohua Monastery. During an assembly, he said, 'You have a pair of eyes, and I have a pair of eyes. If you deceive, you ultimately deceive yourself. If you become a Buddha or a Patriarch, I, the old monk, have no share in your merit; if you become a donkey or a horse, I, the old monk, cannot save you.' One day, many patrons entered the mountain to invite the Zen Master to give a Dharma talk. The Zen Master spoke a verse: 'I have no special talents, yet my name is known far and wide; thank you for your diligent visit. Mingyin Monastery has no Dharma to impart to you, I simply open the mountain gate for you.' A monk asked, 'What was it like for the Zen Master before he met Zen Master Yuanwu?' The Zen Master said, 'Mo Li Hui.' The monk asked, 'What was it like after meeting him?' The Zen Master said, 'Mo Li Hui.' The monk asked, 'What was it like both before and after meeting him?' The Zen Master said, 'Mo Li Hui, Mo Li Hui.' In the twenty-third year of the Shaoxing era, the Zen Master resigned from his position at the monastery and lived at the Mingjue Pagoda of Xuedou in Siming. The Imperial Uncle wanted to petition the court to welcome him back with great ceremony, but the Zen Master ultimately declined due to illness. He passed away the following year, displaying many extraordinary signs, so they are not recorded in detail.
Zen Master Yuanjing of Xueting Monastery on Tiger Hill, Pingjiang Prefecture
He was a native of Shuangxi. During an assembly, he said, 'If you want to walk, then walk; if you want to sit, then sit. What are the Six Supernatural Powers (the supernatural powers arising from the six sense organs of eyes, ears, nose, tongue, body, and mind)? Grasp the moment, do not act on anything; release...'
行時。殺人放火。忽有個衲僧出來道。這無面目漢。不要亂做。雪庭只向伊道。將謂無人證明。 上堂。知有底人。過萬年如同一日。不知有者。過一日如同萬年。不見死心和尚道。山僧行腳三十餘年。以九十日為一夏。增一日也不得。減一日也不得。取不得。捨不得。不可得中只么得。翠云見處又且不然。山僧行腳三十來年。誰管他一日．九十日。也無得。也無不得。處處當來見彌勒。且道彌勒在甚麼處。金風吹滿水。落葉滿長安。 上堂。說得須是見得。見得又須說得。見得說不得。落在陰界。見解偏枯。說得見不得。落在時機。墮在毒海。若是翠雲門下。直饒說得見得。好與三十棒。說不得見不得。也好與三十棒。翠云恁么道。也好與三十棒。遂高聲召大眾曰。險。 上堂。日日日東出。日日日西沒。是時人知有。自古自今。如麻似粟。忽然捩轉話頭。亦不從東出。亦不從西沒。且道從甚麼處出沒。若是透關底人聞恁么道。定知五里牌在郭門外。若是透不過者。往往道半山熱瞞人。 僧問。如何是到家一句。曰。坐觀成敗。 問。不與萬法為侶者是甚麼人。曰。遠親不如近鄰。云。待汝一口吸盡西江水即向汝道。又作么生。曰。近鄰不如遠親。 問。亡僧遷化向甚麼處去。曰。糞堆頭。云。意旨如何。曰。筑著
【現代漢語翻譯】 現代漢語譯本：行兇作惡的時候，殺人放火之際，忽然有個和尚出來說：『這個沒臉沒皮的傢伙，不要胡作非爲！』 雪庭禪師只是對他說：『我還以為沒人能證明呢！』 上堂說法：明白真理的人，過一萬年也像過一天；不明白真理的人，過一天也像過一萬年。不見死心和尚說：『老僧我雲遊四方三十多年，以九十天為一夏（指夏季安居），多一天也不行，少一天也不行。』 拿不走，捨不得，在不可得之中就這樣得到。翠云禪師的見解卻又不同，他說：『老僧我雲遊四方三十多年，誰管它一天、九十天？』 既沒有『得』，也沒有『不得』，處處都應當來見彌勒（Maitreya，未來佛）。那麼，彌勒在什麼地方呢？金風吹拂，水面波光粼粼；落葉飄零，鋪滿了長安（Chang'an，古都）。』 上堂說法：說得出來，必須是見解到的；見解到的，又必須說得出來。見解到卻說不出來，就落入了陰界；見解偏頗，說得出來卻沒見解到，就落入了時機，墮入了毒海。如果是翠雲門下，即使說得出來又見解到，也要打三十棒；說不出來又見解不到，也好打三十棒。翠云禪師這樣說，也好打三十棒！』 於是高聲呼喚大眾說：『危險啊！』 上堂說法：『每天太陽從東方升起，每天太陽從西方落下。』 這是世人都知道的，自古至今，多如麻粟。忽然轉個話題，『也不從東方升起，也不從西方落下。』 那麼，從什麼地方升起落下呢？如果是通透關隘的人，聽到這樣說，一定知道五里牌就在城門外。如果是通透不過的人，往往說半山和尚用花言巧語欺騙人。 有僧人問：『如何是到家的一句話？』 禪師說：『坐看成敗。』 問：『不與萬法為伴侶的是什麼人？』 禪師說：『遠親不如近鄰。』 那僧人說：『等你一口吸盡西江水，我就告訴你。』 禪師又該怎麼說呢？ 禪師說：『近鄰不如遠親。』 問：『去世的僧人往哪裡去呢？』 禪師說：『糞堆頭。』 那僧人說：『這是什麼意思？』 禪師說：『筑著（zhu zhe，撞到）。』
【English Translation】 English version: At the time of committing evil deeds, when murdering and setting fires, suddenly a monk comes out and says, 'This shameless fellow, don't act recklessly!' Xue Ting (Snowy Courtyard) Zen master simply said to him, 'I thought no one could prove it!' Ascending the hall to preach: For those who understand the truth, ten thousand years are like a single day; for those who do not understand the truth, a single day is like ten thousand years. Didn't the Dead Heart (Si Xin) monk say, 'This old monk has traveled around for more than thirty years, taking ninety days as one summer (referring to summer retreat). Not one day more, not one day less.' Cannot be taken, cannot be given up, in the midst of the unattainable, it is thus attained. Cui Yun (Emerald Cloud) Zen master's view is different again, he said, 'This old monk has traveled around for more than thirty years, who cares about one day, ninety days?' There is neither 'attaining' nor 'not attaining,' everywhere one should come to see Maitreya (the future Buddha). So, where is Maitreya?' Golden wind blows, the water surface ripples; fallen leaves scatter, covering Chang'an (ancient capital).' Ascending the hall to preach: What can be spoken must be what has been seen; what has been seen must be spoken. If one has seen but cannot speak, one falls into the realm of darkness; if one's understanding is biased, and one can speak but has not seen, one falls into opportunity and plunges into the sea of poison. If one is under the gate of Cui Yun, even if one can speak and has seen, one should still be given thirty blows; if one cannot speak and has not seen, one should also be given thirty blows. Cui Yun Zen master said this way, and should also be given thirty blows!' Then he loudly called out to the assembly, 'Danger!' Ascending the hall to preach: 'Every day the sun rises in the east, every day the sun sets in the west.' This is what everyone knows, from ancient times to the present, as numerous as hemp and millet. Suddenly changing the topic, 'It neither rises from the east nor sets in the west.' So, from where does it rise and set? If one is a person who has penetrated the barrier, hearing this, one will surely know that the Five Mile Marker is outside the city gate. If one is a person who cannot penetrate it, one often says that the Half Mountain monk deceives people with flowery words. A monk asked, 'What is the one phrase to arrive home?' The Zen master said, 'Sit and watch success and failure.' Asked, 'Who is the one who does not associate with the myriad dharmas?' The Zen master said, 'A distant relative is not as good as a close neighbor.' The monk said, 'When you have swallowed the entire West River in one gulp, I will tell you.' What should the Zen master say then? The Zen master said, 'A close neighbor is not as good as a distant relative.' Asked, 'Where do deceased monks go?' The Zen master said, 'To the top of the dung heap.' The monk said, 'What does this mean?' The Zen master said, 'Bumped into it (zhu zhe).'
磕著。
懷安軍雲頂𠁼庵宗正禪師
潼川郪縣人。 上堂。拈拄杖。卓一下。曰。聞處絕聞。豎起曰。見處絕見。風動塵起。垛生招箭。未恁么已前。分明成兩片。德山橫按絕商量。黃檗用時機掣電。大千沙界一毛頭。手眼通身無背面。咄。
衢州天寧訥堂梵思禪師
蘇臺人。族朱氏。年二十一。去發受具。游師席。往來佛鑒．佛眼會下有年。晚依圓悟。徹證后七坐道場。 上堂曰。趯翻生死海。踏倒涅槃岸。世上無活人。黃泉無死漢。遂拈拄杖曰。訥堂今日拄杖子有分付處也。還有承當得者么。試出來擔荷看。有么。有么。良久。擲拄杖。下座。 上堂。知有底也吃粥吃飯。不知有底也吃粥吃飯。如何直下驗得他有之與無．是之與非．邪之與正。若驗不出。參學事大遠在。喝一喝。下座。 上堂。山僧是楊岐四世孫。這老漢有個三腳驢子弄蹄行公案。雖人人舉得。只是不知落處。山僧不惜眉毛。為諸人下個註腳。乃曰。八角磨盤空里走。
岳州君山佛照覺禪師
上堂曰。是即徹底是。從來脫體先天地。非即徹底非。萬別千差共一機。是也是不著。非也非不及。此時佛祖從何立。曉天霜重泄真機。一顆圓明色非色。既非色。且道是個甚麼。妙體全標處。分明只自知。 上堂。舉
【現代漢語翻譯】 現代漢語譯本：
懷安軍雲頂𠁼庵宗正禪師
潼川郪縣人。（宗正禪師是潼川郪縣人）上堂說法。拿起拄杖，往地上一拄，說：『聽聞之處超越聽聞。』豎起拄杖說：『看見之處超越看見。』風吹動，塵土飛揚，堆積起來就容易招來箭矢。未到這種地步之前，分明地成為兩片。德山禪師橫著按劍，不容許任何商量，黃檗禪師用起來，時機如閃電一般。大千世界如同一個毛髮尖端，手眼遍佈全身，沒有正面和背面。』喝。
衢州天寧訥堂梵思禪師
蘇臺人，姓朱。二十一歲時，剃髮出家，受具足戒。遊學于各位禪師門下，曾在佛鑒、佛眼禪師門下多年。後來依止圓悟禪師，徹底證悟后，七次主持道場。上堂說法：『踢翻生死之海，踏倒涅槃之岸。世上沒有活人，黃泉沒有死人。』於是拿起拄杖說：『訥堂我今天的拄杖，有可以交付的地方。有沒有能夠承擔的人？』試著出來承擔看看。有沒有？有沒有？良久，扔掉拄杖，下座。上堂說法：『知道有的人，也吃粥吃飯；不知道有的人，也吃粥吃飯。如何直接驗證他是有還是沒有，是正確還是錯誤，是邪惡還是正直？』如果驗證不出來，參禪學習這件事就差得太遠了。』喝一聲，下座。上堂說法：『山僧我是楊岐派的第四代子孫。這位老漢有個三腳驢子弄蹄行的公案。雖然人人都說得，只是不知道落在何處。山僧我不惜眉毛，為各位下一個註解。』於是說：『八角磨盤在空中行走。』
岳州君山佛照覺禪師
上堂說法：『是，就徹底是，從來脫離形體，先於天地。非，就徹底非，萬種差別，千種不同，共用一個機樞。說是也不對，說非也不及。此時佛祖從哪裡立足？曉天的霜露泄露了真正的機密，一顆圓明之體，色也不是色。既然不是色，那麼說，它是個什麼？微妙的本體完全顯露的地方，分明只有自己知道。』上堂說法，舉例。
【English Translation】 English version:
Yun Ding Zongzheng (Cloud Peak Zongzheng) Chan Master of Huai'an Army
A person from Qi County, Tongchuan. (Zongzheng Chan Master was from Qi County, Tongchuan.) Entering the hall, he raised his staff and struck it once on the ground, saying, 'The place of hearing transcends hearing.' Raising the staff, he said, 'The place of seeing transcends seeing.' The wind moves, dust rises, and accumulation easily invites arrows. Before reaching this point, it is clearly divided into two pieces. Chan Master Deshan (Mount De) holds his sword horizontally, allowing no discussion; Chan Master Huangbo (Yellow Cliff) uses it, the timing is like lightning. The great thousand worlds are like the tip of a single hair; hands and eyes cover the whole body, with no front or back.' A shout.
Nè Táng Fansi (Inner Hall Fansi) Chan Master of Tianning (Heavenly Peace) Monastery, Quzhou
A person from Sutai, with the surname Zhu. At the age of twenty-one, he shaved his head and received the full precepts. He traveled and studied under various Chan masters, having spent many years under the tutelage of Chan Master Fojian (Buddha Mirror) and Chan Master Foyan (Buddha Eye). Later, he relied on Chan Master Yuanwu (Perfect Enlightenment), and after thorough enlightenment, he presided over the Dharma assembly seven times. Entering the hall, he said, 'Kick over the sea of birth and death, trample down the shore of Nirvana. There are no living people in the world, and no dead people in the Yellow Springs.' Then he raised his staff and said, 'Today, I, Nè Táng, have a place to entrust this staff. Is there anyone who can take it on?' Try to come out and shoulder it. Is there? Is there?' After a long silence, he threw down the staff and descended from the seat. Entering the hall, he said, 'Those who know have porridge and rice to eat; those who do not know also have porridge and rice to eat. How can one directly verify whether they have it or not, whether it is right or wrong, whether it is evil or upright?' If you cannot verify it, the matter of studying Chan is far, far away.' He shouted once and descended from the seat. Entering the hall, he said, 'I, the mountain monk, am a fourth-generation descendant of the Yangqi (Yangqi school) lineage. This old man has a case of a three-legged donkey walking with its hooves. Although everyone can speak of it, they just don't know where it lands. I, the mountain monk, do not begrudge my eyebrows and will give everyone a commentary.' Then he said, 'The octagonal millstone walks in the empty sky.'
Fozhao Jue (Buddha Illumination Awakening) Chan Master of Jun Mountain, Yuezhou
Entering the hall, he said, 'If it is, then it is thoroughly so, always detached from form, preceding heaven and earth. If it is not, then it is thoroughly not so, myriad differences, thousands of distinctions, sharing one mechanism. Saying it is, is also incorrect; saying it is not, is also insufficient. Where does the Buddha-ancestor stand at this time? The frost of the dawning sky reveals the true secret; a perfectly round and bright body, color is not color. Since it is not color, then tell me, what is it? The place where the subtle essence is fully manifested, is clearly only known by oneself.' Entering the hall, he gave an example.
。古者道。仰之彌高。鉆之彌堅。瞻之在前。忽焉在後。諸人還識得么。若也不識。為你注破。仰之彌高。不隔絲毫。要津把斷。佛祖難逃。鉆之彌堅。真體自然。鳥啼華笑。在碧巖前。瞻之在前。非正非偏。十方坐斷。威鎮大千。忽焉在後。一場漏逗。堪笑雲門。藏身北斗。咄。
平江府寶華顯禪師
本郡人也。 上堂曰。吃粥了也。頭上安頭。洗缽盂去。為蛇𦘕足。更問如何。自納敗闕。良久。高聲召大眾。眾舉首。師曰。歸堂喫茶。 上堂。禪莫參。道休學。歇意忘機常廓落。現成公案早周遮。只個無心已穿鑿。直饒坐斷未生前。難透山僧錯錯錯。
紹興府東山覺禪師
后住因聖。 上堂曰。三通鼓罷。諸人各各上來。擬待理會祖師西來意。還知劍去久矣么。設使直下悟去。也是斬頭覓活。東山事不獲已。且向第二頭鞠拶看。以手拍禪床。下座。 上堂。花爛熳。景暄妍。休說壺中別有天。百草頭邊如薦得。東高三丈。西闊八寸。 上堂。東弗于代與西瞿耶尼斗額。會么。你諸人猶自不知。缽盂口向天在。 上堂。滿口道不得。偶爾成文。良久。曰。吃棒得也未。 上堂。老演師翁道。說心說性。老僧這裡是。惡口山僧道。若是教外別傳。乃是當的帝都丁。 上堂。舉。昔廣額屠兒。
【現代漢語翻譯】 現代漢語譯本： 古德（古代的得道高僧）說道：『仰望它，越發覺得高遠；鉆研它，越發覺得堅固；看它好像在前面，忽然又好像在後面。』各位還認識它嗎？如果還不認識，我來為你們點破。『仰望它，越發覺得高遠』，其實並不隔著絲毫。在要道關口把守，連佛祖也難以逃脫。『鉆研它，越發覺得堅固』，它的真實本體本來就是自然而然的。鳥啼花笑，就在碧巖（指碧巖錄）之前。『看它好像在前面』，它既不偏頗也不中正，而是截斷十方，威震大千世界。『忽然又好像在後面』，這是一場疏漏。可笑雲門（雲門文偃禪師），竟然藏身於北斗之中。咄！
平江府寶華顯禪師
本郡人。上堂說：『喝粥完畢了嗎？』這是頭上安頭（多此一舉）。『洗缽盂去』，這是為蛇畫足（畫蛇添足）。『更問如何？』這是自討沒趣。良久，高聲呼喚大眾。大眾抬頭。禪師說：『回禪堂喝茶去。』上堂：『禪不要參，道不要學，止息妄念，忘卻機心，自然常常空闊寂靜。現成的公案早已周全完備，僅僅是動了無心之念，就已經穿鑿附會了。即使能夠坐斷在未出生之前，也難以透徹老僧的錯錯錯。』
紹興府東山覺禪師
後來住持因聖寺。上堂說：『三通鼓聲已罷，各位都上來，想要領會祖師西來之意。還知道劍已經離鞘很久了嗎？』即使當下領悟，也是斬頭覓活（比喻枉費心機）。東山我不得已，姑且從另一方面來審問。』用手拍禪床，下座。上堂：『花朵爛漫，景色明媚。不要說壺中另有天地。在百草頭上如果能夠領會，東邊就高三丈，西邊就寬八寸。』上堂：『東弗于代（東方勝身洲）與西瞿耶尼（西方牛貨洲）爭鬥額頭。會嗎？』你們這些人還是不知道，缽盂口是朝向天的。上堂：『滿口說不出來，偶爾形成文字。』良久，說：『吃棒了嗎？』上堂：老演師翁（克勤圓悟禪師）說：『說心說性。』我這裡是。惡口山僧說：『如果是教外別傳，那就是當今的帝都丁。』上堂。舉例說：從前廣額屠夫。
【English Translation】 English version: An ancient master said: 'Looking up to it, it seems ever higher; drilling into it, it seems ever firmer; looking at it, it seems to be in front, yet suddenly it seems to be behind.' Do you all recognize it? If you do not, I will explain it to you. 'Looking up to it, it seems ever higher,' yet there is not the slightest separation. Guarding the vital pass, even the Buddhas cannot escape. 'Drilling into it, it seems ever firmer,' its true essence is naturally so. The birds sing and the flowers smile, right before the Bi Yan (referring to the Blue Cliff Record). 'Looking at it, it seems to be in front,' it is neither biased nor impartial, but cuts off the ten directions, its majesty shaking the great thousand worlds. 'Suddenly it seems to be behind,' this is a blunder. It is laughable that Yunmen (Zen Master Yunmen Wenyan) hides himself in the Big Dipper. Ahem!
Zen Master Xian of Baohua Temple in Pingjiang Prefecture
A native of this prefecture. He ascended the hall and said: 'Have you finished your porridge?' This is adding a head on top of a head (doing something superfluous). 'Go wash your bowls,' this is drawing feet on a snake (doing something unnecessary). 'If you ask further, what is it like?' This is inviting defeat. After a long pause, he loudly called to the assembly. The assembly looked up. The Master said: 'Return to the hall for tea.' Ascending the hall: 'Do not practice Zen, do not study the Way, cease intention and forget calculation, and you will always be vast and empty. The ready-made cases are already complete and thorough, merely moving a thought of no-mind is already speculation and attachment. Even if you can sit firmly before birth, it is difficult to penetrate this old monk's mistake, mistake, mistake.'
Zen Master Jue of Dongshan Mountain in Shaoxing Prefecture
Later he resided at Yin Sheng Temple. Ascending the hall, he said: 'The three drumbeats have ended, everyone come up, intending to understand the meaning of the Patriarch's coming from the West. Do you know that the sword has been out of its sheath for a long time?' Even if you understand it directly, it is seeking life by cutting off the head (a metaphor for wasting effort). I, Dongshan, have no choice but to examine it from another angle.' He patted the Zen bed with his hand and descended from the seat. Ascending the hall: 'The flowers are blooming, the scenery is beautiful. Do not say that there is another world in the pot. If you can understand it at the tip of every blade of grass, the east will be three zhang high, and the west will be eight cun wide.' Ascending the hall: 'Dong Fuyu Dai (Eastern Superior Body Continent) and Xi Qu Ye Ni (Western Cow Goods Continent) are fighting foreheads. Do you understand?' You people still do not know that the mouth of the bowl is facing the sky. Ascending the hall: 'It cannot be spoken with a full mouth, occasionally forming words.' After a long pause, he said: 'Have you been beaten yet?' Ascending the hall: Old Master Yan (Zen Master Yuanwu Keqin) said: 'Speaking of mind, speaking of nature.' I am here. The foul-mouthed monk said: 'If it is a special transmission outside the teachings, then it is the current imperial capital Ding.' Ascending the hall. He cited the example: Once, the butcher Guang E.
日殺千羊。一日。至佛所。飏下屠刀。云。我是千佛一數。世尊云。如是。如是。今時叢林將謂廣額過去是一佛。權現屠兒。日殺千羊。如此見廣額。且喜沒交涉。又曰。廣額正是個殺人不眨眼底漢。飏下屠刀。立地成佛。且喜沒交涉。又道。廣額飏下屠刀。云。我是千佛一數。這一佛多少分明。且喜沒交涉。要識廣額么。夾路桃華風雨後。馬蹄何處避殘紅。
嘉泰普燈錄卷第十四
音釋
𠁼音伊 頵于倫切 挺音鋌 嶷魚力切 摵沙獲切 𨍏音鐸 輅盧各切誤作轢 卮音支 厙音舍 謦去挺切 欬音慨 蒞音利 咀才與切 噍才笑切 菽音叔 奩音廉 鄮音茂 髀房禮切 嶠音轎 贅之芮切 瘳音抽 敞昌兩切 歆許金切 埵音朵 浚音峻 溯音素 薿音擬 邛渠容切 剜一九切 倜音剔 翥韋恕切 髯女監切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十五
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十五世(臨濟十一世楊岐四世)
天寧佛果圓悟克勤禪師法嗣(卷下)
臨安府徑山大慧普覺宗杲禪師
宣城人。族奚氏。夙有英氣。年十三。試入鄉校。一日。偶同舍見謔。師怒。即以硯投之
【現代漢語翻譯】 現代漢語譯本： 有人每天宰殺一千隻羊。有一天，他來到佛（Buddha，覺悟者）的住所，放下屠刀，說：『我是千佛（Thousand Buddhas，過去、現在和未來將出現的無數佛陀）中的一位。』世尊（Bhagavan，佛的尊稱）說：『是的，是的。』現在叢林中的人認為廣額（Guang E，人名）過去是佛，爲了方便教化而示現為屠夫，每天宰殺一千隻羊。如果這樣看待廣額，那真是毫無關係。又有人說：『廣額正是個殺人不眨眼的傢伙，放下屠刀，立刻成佛。』這真是毫無關係。還有人說：『廣額放下屠刀，說：我是千佛中的一位。』這一佛的身份多麼分明！』這真是毫無關係。想要認識廣額嗎？看看那夾道的桃花，經過風雨之後，馬蹄應該如何躲避殘落的花瓣呢？ 宣城人。族奚氏。夙有英氣。年十三。試入鄉校。一日。偶同舍見謔。師怒。即以硯投之
【English Translation】 English version: Someone was slaughtering a thousand sheep every day. One day, he came to the Buddha's (Buddha, the awakened one) abode, put down his butcher knife, and said, 'I am one of the Thousand Buddhas (Thousand Buddhas, countless Buddhas who have appeared, are appearing, and will appear in the past, present, and future).' The World-Honored One (Bhagavan, an honorific title for the Buddha) said, 'So it is, so it is.' Nowadays, people in the monasteries think that Guang E (Guang E, a personal name) was a Buddha in the past, who manifested as a butcher for the sake of expedient teaching, slaughtering a thousand sheep every day. If you see Guang E in this way, then it truly has nothing to do with it. Someone else said, 'Guang E is precisely a ruthless killer who doesn't blink an eye, who put down his butcher knife and immediately became a Buddha.' This truly has nothing to do with it. Still another said, 'Guang E put down his butcher knife and said, 'I am one of the Thousand Buddhas.' How clear is the identity of this Buddha!' This truly has nothing to do with it. Do you want to know Guang E? Look at the peach blossoms lining the road, after the wind and rain, where should the horse's hooves avoid the fallen petals? A person from Xuan Cheng, of the Xi clan, possessed innate talent. At the age of thirteen, he entered the village school for examination. One day, a roommate teased him. The master became angry and threw an inkstone at him.
。誤中廣文帽。償金而歸。曰。大丈夫讀世間書。曷若究出世法。即詣東山慧云院。事慧齊。明年。剃髮具毗尼。偶閱古云門錄。恍若舊習。往依廣教理禪師。棄游四方。從曹洞諸老宿。既得其說。去登寶峰。謁湛堂準禪師。準一見異之。俾侍巾裓。指以入道捷徑。師橫經無所讓。準呵曰。汝曾未悟。病在意識領解。則為所知障。準疾革。囑師曰。吾去後。常見川勤。必能儘子機用(勤即圓悟)。準卒。師趨謁無盡居士。求準塔銘。無盡延之。名師庵曰妙喜。且篤令見圓悟。師至天寧。值悟升堂。舉。僧問雲門。如何是諸佛出身處。門曰。東山水上行。若是天寧即不然。如何是諸佛出身處。薰風自南來。殿閣生微涼。師聞。豁然神悟。逾月。悟謂曰。也不易。你到這田地。只是可惜你死了不能活。又卻不疑言句。是為大病。不見道。懸崖撒手。自肯承當。絕後再穌。欺君不得。須信有這個道理。延為擇木堂侍者。日同士大夫入室至數次(擇木乃朝士止息處)。悟每舉有句無句。如藤倚樹問之。師擬對。悟曰。不是。經半載。問曰。聞和尚當時在五祖曾問這話。不知五祖如何答。悟俯首。師曰。和尚當時對人天大眾問之。如今說亦何妨。悟不得已。謂曰。我問。有句無句。如藤倚樹時如何。祖曰。描也描不成。𦘕也𦘕不
【現代漢語翻譯】 現代漢語譯本：『（他）不小心碰掉了廣文（指學官）的帽子，賠償了錢才得以離開。』（他）說：『大丈夫應該讀經世致用的書，怎麼比得上探究超脫塵世的佛法呢？』於是前往東山慧云院，侍奉慧齊。第二年，剃度出家，受持具足戒。偶然閱讀古《雲門錄》，感覺好像以前就學過一樣。前往依止廣教理禪師，之後便四處遊歷，參訪曹洞宗的各位老修行。已經領會了曹洞宗的宗旨后，前往寶峰，拜見湛堂準禪師。準禪師一見他就覺得他與衆不同，讓他擔任侍者，指點他進入佛道的捷徑。他引經據典，毫不退讓。準禪師呵斥道：『你還不明白！毛病在於用意識去理解，這就會被所知障所矇蔽。』準禪師病重時，囑咐他說：『我去世后，常見川勤，他一定能充分發揮你的才能。』（勤就是圓悟）。準禪師去世后，他前往拜見無盡居士，請求為準禪師寫塔銘。無盡居士挽留他，將他的住所命名為妙喜庵，並且敦促他去見圓悟禪師。他到達天寧寺時，正趕上圓悟禪師升座說法。圓悟禪師舉起話頭：有僧人問雲門禪師，『如何是諸佛出身處？』雲門禪師回答說：『東山水上行。』如果是天寧寺，我就不這樣說。如何是諸佛出身處？薰風自南來，殿閣生微涼。他聽了，頓時豁然開悟。過了一個多月，圓悟禪師對他說：『真不容易啊！你到了這種地步，只是可惜你死了不能活。』又說：『不懷疑言語文字，這是大毛病。沒聽過嗎？懸崖撒手，才能自己肯認承擔；死而復生，是騙不了人的。』一定要相信有這個道理。於是讓他擔任擇木堂的侍者，每天與士大夫們多次進入內室（擇木堂是朝廷官員休息的地方）。圓悟禪師經常用『有句無句，如藤倚樹』來問他。他剛要回答，圓悟禪師就說：『不是！』過了半年，他問道：『聽說和尚您當時在五祖那裡也問過這句話，不知道五祖是如何回答的？』圓悟禪師低下頭。他說：『和尚您當時是對人天大眾問的，現在說出來又有什麼妨礙呢？』圓悟禪師不得已，說道：『我問，『有句無句，如藤倚樹』時如何？五祖說：『描也描不成，畫也畫不』 English version: 'He accidentally knocked off the hat of Guangwen (referring to a school official) and had to pay compensation before he could leave.' He said, 'A true man should read books that benefit the world, how can it compare to exploring the Dharma that transcends the world?' So he went to Huiyun Monastery in Dongshan to serve Huiqi. The following year, he was tonsured and received the full precepts. He happened to read the ancient 'Yunmen Record' and felt as if he had learned it before. He went to rely on Zen Master Li of Guangjiao, and then traveled around, visiting the old practitioners of the Caodong sect. After understanding the principles of the Caodong sect, he went to Baofeng to visit Zen Master Zhantang Zhun. Zen Master Zhun saw him and felt that he was different, so he made him his attendant and pointed out the shortcut to entering the Buddhist path. He quoted scriptures and did not give in. Zen Master Zhun scolded him, 'You still don't understand! The problem is using consciousness to understand, which will be obscured by the obstacle of what is known.' When Zen Master Zhun was seriously ill, he instructed him, 'After I die, often see Chuanqin, he will definitely be able to fully develop your talents.' (Qin is Yuanwu). After Zen Master Zhun passed away, he went to visit Layman Wujin and asked him to write an inscription for Zen Master Zhun's pagoda. Layman Wujin retained him, named his residence Miaoxi Hermitage, and urged him to see Zen Master Yuanwu. When he arrived at Tianning Temple, he happened to be there when Zen Master Yuanwu ascended the seat to give a lecture. Zen Master Yuanwu raised the topic: A monk asked Zen Master Yunmen, 'What is the birthplace of all Buddhas?' Zen Master Yunmen replied, 'Dongshan walks on the water.' If it were Tianning Temple, I wouldn't say that. What is the birthplace of all Buddhas? The gentle breeze comes from the south, and the halls and pavilions feel slightly cool. He listened and suddenly became enlightened. More than a month later, Zen Master Yuanwu said to him, 'It's not easy! You've reached this point, it's just a pity that you're dead and can't live.' He also said, 'Not doubting words and letters is a big problem. Haven't you heard? Letting go on the edge of a cliff is the only way to acknowledge and take responsibility; being reborn after death cannot deceive anyone.' You must believe in this principle. So he was made an attendant of Zemu Hall, and he entered the inner room with the officials several times a day (Zemu Hall was a place for court officials to rest). Zen Master Yuanwu often used 'With a phrase or without a phrase, like a vine relying on a tree' to ask him. As soon as he was about to answer, Zen Master Yuanwu said, 'No!' After half a year, he asked, 'I heard that the abbot also asked this question when he was at the Fifth Patriarch's place, I wonder how the Fifth Patriarch answered?' Zen Master Yuanwu lowered his head. He said, 'Abbot, you asked the masses of humans and gods at that time, what harm is there in saying it now?' Zen Master Yuanwu had no choice but to say, 'I asked, 'What about 'With a phrase or without a phrase, like a vine relying on a tree'?' The Fifth Patriarch said, 'Cannot be drawn, cannot be painted.'
【English Translation】 English version: 'He accidentally knocked off the hat of Guangwen (referring to a school official) and had to pay compensation before he could leave.' He said, 'A true man should read books that benefit the world, how can it compare to exploring the Dharma that transcends the world?' So he went to Huiyun Monastery in Dongshan to serve Huiqi. The following year, he was tonsured and received the full precepts. He happened to read the ancient 'Yunmen Record' and felt as if he had learned it before. He went to rely on Zen Master Li of Guangjiao, and then traveled around, visiting the old practitioners of the Caodong sect. After understanding the principles of the Caodong sect, he went to Baofeng to visit Zen Master Zhantang Zhun. Zen Master Zhun saw him and felt that he was different, so he made him his attendant and pointed out the shortcut to entering the Buddhist path. He quoted scriptures and did not give in. Zen Master Zhun scolded him, 'You still don't understand! The problem is using consciousness to understand, which will be obscured by the obstacle of what is known.' When Zen Master Zhun was seriously ill, he instructed him, 'After I die, often see Chuanqin, he will definitely be able to fully develop your talents.' (Qin is Yuanwu). After Zen Master Zhun passed away, he went to visit Layman Wujin and asked him to write an inscription for Zen Master Zhun's pagoda. Layman Wujin retained him, named his residence Miaoxi Hermitage, and urged him to see Zen Master Yuanwu. When he arrived at Tianning Temple, he happened to be there when Zen Master Yuanwu ascended the seat to give a lecture. Zen Master Yuanwu raised the topic: A monk asked Zen Master Yunmen, 'What is the birthplace of all Buddhas?' Zen Master Yunmen replied, 'Dongshan walks on the water.' If it were Tianning Temple, I wouldn't say that. What is the birthplace of all Buddhas? The gentle breeze comes from the south, and the halls and pavilions feel slightly cool. He listened and suddenly became enlightened. More than a month later, Zen Master Yuanwu said to him, 'It's not easy! You've reached this point, it's just a pity that you're dead and can't live.' He also said, 'Not doubting words and letters is a big problem. Haven't you heard? Letting go on the edge of a cliff is the only way to acknowledge and take responsibility; being reborn after death cannot deceive anyone.' You must believe in this principle. So he was made an attendant of Zemu Hall, and he entered the inner room with the officials several times a day (Zemu Hall was a place for court officials to rest). Zen Master Yuanwu often used 'With a phrase or without a phrase, like a vine relying on a tree' to ask him. As soon as he was about to answer, Zen Master Yuanwu said, 'No!' After half a year, he asked, 'I heard that the abbot also asked this question when he was at the Fifth Patriarch's place, I wonder how the Fifth Patriarch answered?' Zen Master Yuanwu lowered his head. He said, 'Abbot, you asked the masses of humans and gods at that time, what harm is there in saying it now?' Zen Master Yuanwu had no choice but to say, 'I asked, 'What about 'With a phrase or without a phrase, like a vine relying on a tree'?' The Fifth Patriarch said, 'Cannot be drawn, cannot be painted.'
就。忽遇樹倒藤枯時如何。祖曰。相隨來也。師于言下去盡知見。悟曰。始知吾不汝欺。遂命掌翰墨。著臨濟正宗記付之。未幾。令分座。室中握竹篦以驗學者。叢林浩然歸重。名振京師。右丞呂公舜徒奏 錫紫衣．佛日之號。會女真之變。其酋欲取禪僧十數人。師在選得免。趨吳門虎丘度夏。因閱華嚴。至菩薩登第七地。證無生法忍。其向所請問湛堂央崛摩羅持缽至產婦家因緣。曉然洞明。聞圓悟 詔住云居。詣之。復為第一座。為眾授道。譽望益尊。后留古云門庵。學者雲集。久之。入閩。結茅于長樂洋嶼。從之得法者十有三人。徙居小溪庵。圓悟在蜀。囑右丞張魏公浚曰。杲首座真得法髓。茍不出。無支臨濟宗者。魏公還朝。以徑山迎之。道法之盛。冠於一時。眾二千餘。皆諸方俊乂。侍郎張公九成亦從之遊。灑然契悟。一日。因議及朝政。與師連禍。師恬然。紹興辛酉五月。毀衣牒。屏居衡陽。乃裒先德機語。間與拈提。離為三帙。目曰正法眼藏。凡十年。移居梅陽。又五年。高宗皇帝特 恩放還。明年春。復僧伽梨。四方虛席以邀。率不就。后奉 朝命居育王。逾年。有 旨改徑山。道俗歆慕如初時。
孝宗皇帝為普安郡王時。遣內都監入山謁師。師作偈為獻。及在 建邸。復遣內知客詣山供五百應
【現代漢語翻譯】 就。忽然遇到樹倒藤枯的時候該怎麼辦？祖師說：『相隨而來。』 禪師在言語之下完全領悟了知見。醒悟說：『才知道我沒有被你欺騙。』 於是命他掌管翰墨，著寫《臨濟正宗記》交付給他。不久，讓他分座說法。在禪房中拿著竹篦來檢驗學人，叢林中浩然歸服，名聲震動京師。右丞呂公舜徒上奏，朝廷賜予他紫衣和『佛日』的稱號。適逢女真之變，他們的首領想要抓取禪僧十幾人，禪師在被選之列卻得以倖免。前往吳門虎丘度過夏天。因為閱讀《華嚴經》，到了菩薩登上第七地，證得無生法忍時，對於先前所請問的湛堂央崛摩羅持缽到產婦家的因緣，豁然洞明。聽說圓悟禪師奉詔住持云居山，前去拜訪他，再次擔任第一座，為大眾說法，聲譽更加尊崇。後來留在古云門庵，學人雲集。很久之後，進入福建，在長樂洋嶼結茅居住，跟隨他得法的有十三人。遷移到小溪庵。圓悟禪師在四川，囑託右丞張魏公浚說：『杲（Gao）首座真正得到了佛法的精髓，如果不出世，就沒有人能支撐臨濟宗了。』 魏公回到朝廷，用徑山寺來迎接他。道法之盛，冠絕一時，僧眾二千餘人，都是各方的俊才。侍郎張公九成也跟隨他遊學，灑脫地契合領悟。一天，因為議論到朝政，與禪師一同遭受禍患，禪師安然處之。紹興辛酉年五月，被除去僧衣僧籍，隱居在衡陽。於是蒐集先德的機鋒語錄，間或加以評點提撕，分為三卷，命名為《正法眼藏》。過了十年，移居梅陽。又過了五年，高宗皇帝特別恩準放還。第二年春天，恢復僧衣，四方都空出住持之位來邀請他，他大多不就任。後來奉朝廷的命令居住在育王寺。過了一年，有旨意改住徑山寺，道俗仰慕的情形如同當初一樣。 孝宗皇帝作為普安郡王的時候，派遣內都監入山拜謁禪師，禪師作偈獻上。等到孝宗皇帝在藩邸的時候，再次派遣內知客到山中供養五百應供。
【English Translation】 Then. What to do when suddenly encountering a tree falling and vines withering? The Patriarch said, 'Coming along with it.' The Master completely understood the knowledge and views upon hearing these words. He awakened and said, 'Now I know that I have not been deceived by you.' Thereupon, he was ordered to take charge of writing and composed the 'Record of the Proper Lineage of Linji' and entrusted it to him. Before long, he was instructed to share the seat and expound the Dharma. In the meditation hall, he used a bamboo staff to examine the students. The monastic community wholeheartedly submitted, and his reputation resounded throughout the capital. The Right Counselor, Lord Lü Gong Shuntu, memorialized the throne, and he was bestowed with a purple robe and the title 'Sun of the Buddha.' Coinciding with the Jurchen upheaval, their chieftain desired to seize a dozen or so Chan monks. The Master was among those selected but was spared. He went to Hutiu (Tiger Hill) in Wumen (Suzhou) to spend the summer. While reading the Avatamsaka Sutra (Flower Garland Sutra), when he reached the stage where a Bodhisattva ascends to the seventh ground and attains the non-origination forbearance, he suddenly and thoroughly understood the cause and condition of Zhan Tang Yangqiemoluo (Angulimala) holding a bowl and going to the house of a woman in labor, which he had previously inquired about. Hearing that Chan Master Yuanwu (Kensho) had been ordered to reside at Yunju Mountain, he went to visit him and once again served as the first seat, expounding the Dharma for the assembly, and his reputation became even more revered. Later, he stayed at the ancient Yunmen Hermitage, where students gathered in great numbers. After a long time, he entered Fujian and built a thatched hut on Yangyu Island in Changle. Thirteen people attained the Dharma from him. He moved to Xiaoxi Hermitage. Chan Master Yuanwu, while in Sichuan, instructed the Right Counselor, Zhang Weigong Jun, saying, 'Chief Seat Gao (Gao) has truly obtained the marrow of the Dharma. If he does not emerge, there will be no one to support the Linji (Rinzai) school.' Weigong returned to the court and welcomed him with Jingshan Temple. The flourishing of the Dharma was unparalleled at the time, with over two thousand monks, all of whom were outstanding talents from various regions. Attendant Minister Lord Zhang Gong Jiucheng also followed him and attained a clear and profound understanding. One day, due to discussions about court affairs, he suffered misfortune along with the Master. The Master remained calm. In the fifth month of the Xin You year of Shaoxing, he was stripped of his monastic robes and registration and lived in seclusion in Hengyang. Thereupon, he collected the recorded sayings of past virtuous ones, occasionally adding his own annotations and elucidations, dividing them into three volumes, and titled them 'The Eye Treasury of the True Dharma' (Shobogenzo). After ten years, he moved to Meiyang. After another five years, Emperor Gaozong specially granted him amnesty and allowed him to return. The following spring, he resumed his monastic robes, and all quarters left the abbot's seat vacant to invite him, but he mostly declined. Later, he was ordered by the court to reside at Yuwang Temple. After a year, there was an imperial decree to change his residence to Jingshan Temple, and the admiration of both monks and laypeople was as it had been in the beginning. When Emperor Xiaozong was the Prince of Puan, he sent the Inner Supervisor to the mountain to pay respects to the Master, and the Master composed a verse as an offering. When Emperor Xiaozong was in his princely residence, he again sent the Inner Guest Official to the mountain to make offerings to five hundred Arhats.
真。請師說法。 親書妙喜庵三字並 制贊寵寄之。 上堂曰。祖師道。一心不生。萬法無咎。無咎無法。不生不心。能隨境滅。境逐能沉。境由能境。能由境能。大小祖師卻作座主見解。徑山即不然。眼不自見。刀不自割。吃飯濟饑。飲水定渴。臨濟．德山特地迷。枉費精神施棒喝。除卻棒。拈卻喝。孟八郎漢如何止遏。 上堂。舉。僧問利山。眾色歸空。空歸何所。曰。舌頭不出口。云。為甚麼如此。曰。內外一如故。師曰。事存涵蓋合。理應箭鋒拄。須還利山始得。若是徑山即不然。或問。眾色歸空。空歸何所。芍葯華開菩薩面。棕櫚葉散夜叉頭。為甚麼如此。但辨肯心。必不相賺。 上堂。拈拄杖。卓一下。喝一喝。曰。德山棒．臨濟喝。今日為君重拈掇。天何高。地何闊。休向糞埽堆上更添搕𢶍。換卻骨。洗卻腸。徑山退身三步。許你諸人商量。且道作么生商量。擲下拄杖。喝一喝。曰。紅粉易成端正女。無錢難作好兒郎。 上堂。正月十四十五。雙徑椎鑼打鼓。要識祖意西來。看取村歌社舞。 上堂。舉。僧問風穴。古曲無音韻。如何和得齊。曰。木雞啼子夜。芻狗吠天明。這黃面淅子恁么答話。也做他臨濟兒孫未得在。今日或有人問徑山。古曲無音韶。如何和得齊。只向他道。木雞啼子夜。芻狗吠天明
【現代漢語翻譯】 現代漢語譯本： 真。請老師開示佛法。 親筆書寫『妙喜庵』三字並製作贊文，承蒙您錯愛寄來。 上堂開示說：祖師說，『一心不生，萬法無咎。無咎無法，不生不心。能隨境滅，境逐能沉。境由能境，能由境能。』大小祖師卻作座主見解。徑山我卻不這樣認為。眼睛不能自己看見自己，刀不能自己割自己，吃飯爲了解除飢餓，飲水爲了止渴。臨濟、德山特地迷惑，白白浪費精神施用棒喝。除去棒，放下喝，孟八郎漢如何止遏？ 上堂開示。舉例：有僧人問利山：『眾色歸空，空歸何所？』利山回答：『舌頭不出口。』僧人問：『為什麼這樣說？』利山回答：『內外一如故。』老師說：『事情存在於涵蓋相合，道理應當像箭鋒相抵。』必須還是利山才能這樣回答。如果是徑山我，就會這樣回答：如果有人問：『眾色歸空，空歸何所？』就說：『芍藥花開菩薩面，棕櫚葉散夜叉頭。』為什麼這樣說？只要辨別肯定的心，必定不會互相欺騙。 上堂開示。拿起拄杖，敲一下，喝一聲，說：德山的棒、臨濟的喝，今天為你們重新拾起。天何等高，地何等廣闊！不要在糞土堆上再新增污垢。換掉骨頭，洗凈腸子，逕山我退後三步，允許你們諸位商量。那麼該如何商量呢？扔下拄杖，喝一聲，說：紅粉容易打扮成端正的女子，沒有錢難以成為好兒郎。 上堂開示。正月十四十五，雙徑寺敲鑼打鼓，想要認識祖師西來的真意，就看看鄉村的歌舞。 上堂開示。舉例：有僧人問風穴：『古曲沒有音韻，如何才能和諧？』風穴回答：『木雞啼子夜，芻狗吠天明。』這黃面和尚這樣回答，也算不上是臨濟的子孫。今天如果有人問徑山我：『古曲沒有音韻，如何才能和諧？』我只會對他說：『木雞啼子夜，芻狗吠天明。』
【English Translation】 English version: True. Please, teacher, expound the Dharma. Personally wrote the three characters 'Miaoxi Hermitage' (妙喜庵 - Miaoxi An, meaning Wonderful Joy Hermitage) and composed a eulogy, and you favored me by sending it. Ascending the hall, he said: The Patriarch said, 'If a single thought does not arise, all dharmas are without fault. Without fault, without dharma, not arising, not mind. The 'knowing' can be extinguished by the environment, the environment recedes with the 'knowing'. The environment is due to the 'knowing' environment, the 'knowing' is due to the environmental 'knowing'.' The great and small patriarchs, however, take it as the abbot's view. I, Jing Shan, do not think so. The eye cannot see itself, the knife cannot cut itself, eating relieves hunger, drinking quenches thirst. Linji (臨濟 - Linji) and Deshan (德山 - Deshan) are deliberately confused, wasting energy on using the stick and shout. Remove the stick, put down the shout, how to stop Meng Balang (孟八郎 - Meng Balang)? Ascending the hall, he cited: A monk asked Lishan (利山 - Lishan), 'All forms return to emptiness, where does emptiness return?' Lishan replied, 'The tongue does not exit the mouth.' The monk asked, 'Why is it so?' Lishan replied, 'Inside and outside are the same as before.' The teacher said, 'The matter exists in the fitting of the box and lid, the principle should be like arrows meeting head-on.' It must still be Lishan to answer like this. If it were me, Jing Shan, I would answer like this: If someone asks, 'All forms return to emptiness, where does emptiness return?' I would say, 'The peony blossoms reveal the Bodhisattva's face, the palm leaves scatter like the Yaksha's (夜叉 - Yecha, a type of demon) head.' Why is it so? Just discern the affirmative mind, and you will certainly not deceive each other. Ascending the hall, he took up his staff, struck it once, and shouted once, saying: Deshan's stick and Linji's shout, today I pick them up again for you. How high is the sky, how wide is the earth! Do not add more filth to the dung heap. Change your bones, wash your intestines, I, Jing Shan, step back three steps, allowing you all to discuss. So, how should you discuss? Throwing down the staff, he shouted once, saying: Red powder easily makes a beautiful woman, without money it is difficult to be a good lad. Ascending the hall, he said: On the fourteenth and fifteenth of the first month, Shuangjing Temple (雙徑寺 - Shuangjing Si, Double Path Temple) beats gongs and drums. If you want to know the meaning of the Patriarch's coming from the West, look at the village songs and dances. Ascending the hall, he cited: A monk asked Fengxue (風穴 - Fengxue), 'Ancient tunes have no melody, how can they be harmonized?' Fengxue replied, 'The wooden rooster crows at midnight, the straw dog barks at dawn.' This yellow-faced monk answers like this, he cannot be considered a descendant of Linji. Today, if someone asks me, Jing Shan, 'Ancient tunes have no melody, how can they be harmonized?' I would only say to him, 'The wooden rooster crows at midnight, the straw dog barks at dawn.'
。 上堂。舉。僧問臨濟。如何是三眼國土。曰。我共汝入凈妙國土。著清凈衣。說法身佛。又入無差別國土。著無差別衣。說報身佛。又入解脫國土。著光明衣。說化身佛。師顧視大眾曰。還見臨濟老漢么。若也未見。徑山為你指出法身．報身．化身。咄哉魍魎妖精。三眼國中逢著。笑殺無位真人。 上堂。久雨不曾晴。豁然天地清。祖師門下事。何用更施呈。 上堂。舉。僧問五祖。牛頭未見四祖時。為甚麼百鳥㘅華獻。曰。富與貴是人之所欲。云。見后為甚麼不㘅華獻。曰。貧與賤是人之所惡。師曰。師翁恁么答話。雖則善赴來機。爭奈語驚時聽。徑山亦有兩轉語。要與師翁相見。牛頭未見四祖時。為甚麼百鳥㘅華獻。茆屋上安蚩刎。見后為甚麼不㘅華獻。佛殿里掘東司。 上堂。舉。僧問六祖。黃梅意旨甚麼人得。曰。會佛法人得。云。和尚還得否。曰。我不得。云。和尚為甚麼不得。曰。我不會佛法。大眾還見祖師么。若也不見。徑山為你指出。蕉芭蕉芭。有葉無子。忽然一陣狂風起。恰似東京大相國寺里三十六院東廊下北角頭王和尚破袈裟。畢竟如何。歸堂喫茶。 上堂。舉。圓通秀禪師示眾曰。少林九年冷坐。剛被神光覷破。如今玉石難分。只得麻纏紙里。這一個。那一個。更一個。若是明眼人。何須
【現代漢語翻譯】 現代漢語譯本 上堂。舉例。有僧人問臨濟（Linji，禪宗大師）：『什麼是三眼國土？』臨濟說：『我和你進入凈妙國土，穿著清凈的衣服，宣說法身佛（Dharmakaya Buddha，佛的法性之身）。又進入無差別國土，穿著無差別的衣服，宣說報身佛（Sambhogakaya Buddha，佛的報應之身）。又進入解脫國土，穿著光明的衣服，宣說化身佛（Nirmanakaya Buddha，佛的化現之身）。』 徑山（Jingshan，地名，也指代說法者）環顧大眾說：『還見到臨濟老漢了嗎？如果還沒見到，逕山為你指出法身、報身、化身。』 『咄！』這些是魍魎妖精，在三眼國中遇到，笑死了無位真人（Wuweizhenren，指不執著于任何地位或形式的修行者）。』 上堂。長久下雨不曾放晴，突然放晴了，天地清明。祖師門下的事情，何必再多加陳述？ 上堂。舉例。有僧人問五祖（Wuzu，禪宗大師）：『牛頭（Niutou，禪宗大師）未見四祖（Sizu，禪宗大師）時，為什麼百鳥銜花獻給他？』五祖說：『富裕和尊貴是人們所想要的。』僧人問：『見四祖后為什麼不銜花獻給他了？』五祖說：『貧窮和卑賤是人們所厭惡的。』 徑山說：『師翁這樣回答，雖然善於應付來機，但無奈言語驚動了聽眾。徑山也有兩句轉語，想要與師翁相見。牛頭未見四祖時，為什麼百鳥銜花獻給他？茅屋上安放蚩吻（chī wěn，龍生九子之一，常用於屋檐裝飾）。見四祖后為什麼不銜花獻給他？佛殿里挖掘廁所。』 上堂。舉例。有僧人問六祖（Liuzu，禪宗大師）：『黃梅（Huangmei，地名，指五祖弘忍）的意旨是什麼人得到的？』六祖說：『會佛法的人得到。』僧人問：『和尚您得到嗎？』六祖說：『我沒有得到。』僧人問：『和尚您為什麼沒有得到？』六祖說：『我不會佛法。』 大眾還見到祖師了嗎？如果也沒見到，逕山為你指出：蕉芭蕉芭，有葉無子。忽然一陣狂風起，恰似東京大相國寺里三十六院東廊下北角頭王和尚破袈裟。』 『到底如何？歸堂喫茶。』 上堂。舉例。圓通秀禪師（Yuantongxiu Chanshi，禪宗大師）向大眾開示說：『少林（Shaolin，地名，指少林寺）九年冷坐，剛被神光（Shenguang，指慧可）窺破。如今玉石難以分辨，只能用麻繩纏在紙里。這一個，那一個，更一個。如果是明眼人，何須多說？』
【English Translation】 English version A Dharma talk. An example was cited: A monk asked Linji (Linji, a Chan master): 'What is the land of the three eyes?' Linji said, 'I and you enter the pure and wonderful land, wearing pure clothes, and expound the Dharmakaya Buddha (Dharmakaya Buddha, the Dharma body of the Buddha). We also enter the land of non-discrimination, wearing non-discriminatory clothes, and expound the Sambhogakaya Buddha (Sambhogakaya Buddha, the reward body of the Buddha). We also enter the land of liberation, wearing bright clothes, and expound the Nirmanakaya Buddha (Nirmanakaya Buddha, the manifestation body of the Buddha).' Jingshan (Jingshan, a place name, also referring to the speaker) looked around at the assembly and said, 'Have you seen old man Linji yet? If you haven't seen him, Jingshan will point out the Dharmakaya, Sambhogakaya, and Nirmanakaya for you.' 'Bah! These are goblins and monsters, encountered in the land of the three eyes, laughing to death the Wuweizhenren (Wuweizhenren, referring to practitioners who are not attached to any position or form).' A Dharma talk. It has been raining for a long time without clearing up, but suddenly it clears up, and the heaven and earth are clear. The affairs of the ancestral teachers' lineage, why need to elaborate further? A Dharma talk. An example was cited: A monk asked Wuzu (Wuzu, a Chan master): 'When Niutou (Niutou, a Chan master) had not yet seen the Fourth Patriarch (Sizu, a Chan master), why did the birds hold flowers in their mouths to offer to him?' Wuzu said, 'Wealth and honor are what people desire.' The monk asked, 'Why didn't they hold flowers in their mouths to offer to him after seeing the Fourth Patriarch?' Wuzu said, 'Poverty and lowliness are what people detest.' Jingshan said, 'Master, your answer, although good at responding to the occasion, unfortunately, the words startled the listeners. Jingshan also has two turning phrases that he wants to share with the master. When Niutou had not yet seen the Fourth Patriarch, why did the birds hold flowers in their mouths to offer to him? A chi wen (chī wěn, one of the nine sons of the dragon, often used for roof decoration) is placed on the thatched hut. Why didn't they hold flowers in their mouths to offer to him after seeing the Fourth Patriarch? A toilet is dug in the Buddha hall.' A Dharma talk. An example was cited: A monk asked the Sixth Patriarch (Liuzu, a Chan master): 'What did the Sixth Patriarch of Huangmei (Huangmei, a place name, referring to the Fifth Patriarch Hongren) attain?' The Sixth Patriarch said, 'Those who understand the Buddha-dharma attain it.' The monk asked, 'Do you, Master, attain it?' The Sixth Patriarch said, 'I have not attained it.' The monk asked, 'Why haven't you attained it, Master?' The Sixth Patriarch said, 'I do not understand the Buddha-dharma.' Have you all seen the ancestral teacher yet? If you haven't seen him either, Jingshan will point it out for you: 'Banana, banana, with leaves but no fruit. Suddenly a gust of wind arises, just like the torn kasaya of the monk Wang in the northeast corner of the east corridor of the thirty-six courtyards in the Great Xiangguo Temple in Tokyo.' 'What is it ultimately like? Return to the hall and drink tea.' A Dharma talk. An example was cited: Chan Master Yuantongxiu (Yuantongxiu Chanshi, a Chan master) instructed the assembly, 'Nine years of cold sitting in Shaolin (Shaolin, a place name, referring to Shaolin Temple), just broken through by Shenguang (Shenguang, referring to Huike). Now that jade and stone are difficult to distinguish, they can only be wrapped in paper with hemp rope. This one, that one, and another one. If you are a clear-eyed person, why say more?'
重說破。徑山今日不免狗尾續貂。也有些子。老胡九年話墮。可惜當時放過。致令默照之徒。鬼窟長年打坐。這一個。那一個。更一個。雖然苦口叮嚀。卻似樹頭風過。 結夏上堂。文殊三處安居。志公不是閑和尚。迦葉欲行正令。未免眼前見鬼。且道徑山門下今日事作么生。下座后。大家觸禮三拜。 上堂。僧問。有么。有么。庵主豎起拳頭。還端的也無。師便下座。歸方丈。 上堂。舉趙州洗缽盂話。乃曰。諸方拈掇甚多。下注腳亦不少。未曾有一人分明說破。妙喜今日為諸人分明說破。吃粥了。便洗缽盂。且道還曾指示無。黑豆從來好合醬。比丘尼定是師姑。 上堂。才方八月中秋。又是九月十五。拈拄杖。卓曰。唯有這個不遷。擲下曰。一眾耳聞目睹。 上堂。舉。五祖舉僧問趙州。如何是祖師西來意。曰。庭前柏樹子。恁么會便不是了也。如何是祖師西來意。庭前柏樹子。恁么會方始是。要識五祖師翁么。腦後見腮。莫與往來。
孝宗皇帝在建邸。時遣內知客入山供養羅漢。祝 聖請上堂。乃曰。欲識佛性義。當觀時節因緣。時節若至。其理自彰。敢問大眾。作么生是自彰底道理。舉起拂子曰。還見么。擊禪床曰。還聞么。聞見分明。是個甚麼。若向這裡提得去。皇恩佛恩一時報足。其或未然。徑山
【現代漢語翻譯】 現代漢語譯本： 再說一遍，我徑山今天不免要做狗尾續貂的事情，也說上幾句。當年老胡九年不語，話頭落地，可惜當時放過了機會，以至於那些搞默照禪的人，像在鬼窟里一樣長年打坐。這一個，那一個，又一個，雖然苦口婆心地叮嚀，卻好像樹頭的風吹過一樣，毫無作用。
結夏安居上堂說法。文殊菩薩在三個地方安居。志公禪師不是個閑散的和尚。迦葉尊者想要推行正法，卻免不了眼前見到鬼。那麼，逕山門下今天的事情該怎麼做呢？下座后，大家一起行觸禮三拜。
上堂說法。有僧人問：『有嗎？有嗎？』庵主豎起拳頭。這樣就真的明白了嗎？師父便下座，回到方丈室。
上堂說法。舉趙州洗缽盂的典故。於是說：各方禪師對此評說很多，下的註解也不少，但沒有一個人能分明地說破。我妙喜今天為你們分明地說破：吃粥了，便洗缽盂。那麼，趙州禪師曾經指示過什麼嗎？黑豆向來適合做醬，比丘尼一定是師姑。
上堂說法。才過了八月中秋，又是九月十五。拿起拄杖，敲擊說：只有這個是不變的。放下拄杖說：大家全都親眼看見，親耳聽見了。
上堂說法。舉五祖的例子，五祖問僧人趙州：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』趙州回答：『庭前柏樹子（the cypress tree in the front yard）。』如果這樣理解就錯了。如何是祖師西來意？庭前柏樹子。這樣理解才對。想要認識五祖師翁嗎？腦後長著反骨的人，不要與他交往。
孝宗皇帝還在藩邸的時候，曾派遣內知客到徑山寺供養羅漢，祝願聖上，請我上堂說法。於是我說：『想要了解佛性的意義，應當觀察時節因緣。時節因緣如果到了，其中的道理自然會彰顯。』敢問各位，什麼是自然彰顯的道理？舉起拂塵說：『看見了嗎？』敲擊禪床說：『聽見了嗎？』聽見和看見都分明，這是什麼？如果能在這裡提得起，皇恩佛恩一時都能報答。如果不能這樣，我徑山
【English Translation】 English version: Let me say it again. Today, I, Jingshan, cannot avoid adding a dog's tail to a sable coat, and I will say a few words. Back then, Old Hu remained silent for nine years, and his words fell to the ground. It's a pity that the opportunity was missed at that time, leading those who practice silent illumination Zen to sit in meditation for years as if in a ghost cave. This one, that one, and another one, although earnestly exhorting, it's like the wind blowing through the treetops, having no effect.
Ascending the hall to preach after the summer retreat. Manjusri (Wenshu Pusa) resides in three places. Zhi Gong (Zhìgōng) is not an idle monk. Kashyapa (Jiāyè) wanted to promote the true Dharma, but inevitably sees ghosts before his eyes. So, what should the disciples of Jingshan do today? After descending from the seat, everyone performs the touching-the-ground prostration three times.
Ascending the hall to preach. A monk asks: 'Is there? Is there?' The abbot raises his fist. Is this really understanding? The master then descends from the seat and returns to his abbot's room.
Ascending the hall to preach. Citing the story of Zhaozhou (趙州) washing his bowl. Then he says: Many Zen masters from various places have commented on this, and there are many annotations, but no one has clearly explained it. Today, I, Miaoxi (妙喜), will clearly explain it for you: After eating porridge, wash the bowl. So, did Zhaozhou ever give any instructions? Black beans are always good for making sauce, and a Bhikkhuni (Bǐqiūní) is definitely a Shigu (師姑, a nun).
Ascending the hall to preach. It's just past the Mid-Autumn Festival in the eighth month, and now it's the fifteenth day of the ninth month. Picking up the staff, he strikes it and says: Only this is unchanging. Putting down the staff, he says: Everyone has seen and heard it with their own eyes and ears.
Ascending the hall to preach. Citing the example of the Fifth Patriarch (Wǔzǔ), who asked the monk Zhaozhou: 'What is Bodhidharma's intention in coming from the West (如何是祖師西來意)?' Zhaozhou replied: 'The cypress tree in the front yard (庭前柏樹子).' If you understand it this way, you are wrong. What is Bodhidharma's intention in coming from the West? The cypress tree in the front yard. Only by understanding it this way is it correct. Do you want to know the Fifth Patriarch? Someone with a face showing the back of their cheekbones, do not associate with them.
When Emperor Xiaozong (孝宗皇帝) was still a prince, he sent an inner attendant to Jingshan Temple to make offerings to the Arhats (羅漢), to wish the emperor well, and to invite me to ascend the hall to preach. So I said: 'If you want to understand the meaning of Buddha-nature (佛性), you should observe the conditions of time and circumstance (時節因緣). If the conditions of time and circumstance arrive, the principle within will naturally manifest.' May I ask everyone, what is the principle that naturally manifests? Raising the whisk, he says: 'Do you see it?' Striking the Zen seat, he says: 'Do you hear it?' Seeing and hearing are both clear, what is this? If you can pick it up here, you can repay the emperor's grace and the Buddha's grace at the same time. If you cannot do this, I, Jingshan
打葛藤去也。復舉起拂子曰。看看。無量壽世尊在徑山拂子頭上放大光明。照不可說不可說又不可說佛剎。微塵數世界中轉大法輪。作無量無邊廣大佛事。其中若凡若聖。若正若邪。若草若木。有情無情。遇斯光者。皆獲無上正等菩提。所以諸佛於此得之。具一切種智。諸大菩薩於此得之。成就諸波羅蜜。辟支獨覺於此得之。出無佛世。現神通光明。諸聲聞眾洎夜來迎請五百阿羅漢於此得之。得八解脫。具六神通。天人於此得之。增長十善。修羅於此得之。除其憍慢。地獄於此得之。頓超十地。餓鬼傍生及四生九類一切有情於此得之。隨其根性。各得受用。無量壽世尊放大光明。作諸佛事已竟。然後以四大海水灌彌勒世尊頂。與授阿耨多羅三藐三菩提記。當於補處作大佛事。無量壽世尊有如是神通。有如是自在。有如是威神。到這裡。還有知恩報恩者么。若有。出來與徑山相見。為汝證明。如無。聽取一頌。十方法界至人口。法界所有即其舌。只憑此口與舌頭。祝 吾君壽無間歇。億萬斯年注福源。如海滉漾永不竭。師子窟內產狻猊。鸑鷟定出丹山穴。為瑞為祥遍九垓。草木昆蟲盡歡悅。稽首不可思議事。喻若眾星拱明月。故今宣暢妙伽陀。第一義中真實說。 圓悟禪師忌。師拈香曰。這個尊慈。平昔強項。氣壓諸方
【現代漢語翻譯】 現代漢語譯本 打葛藤去也。再次舉起拂塵說：『看看。無量壽世尊（Amitabha Buddha，阿彌陀佛）在徑山拂塵頭上放出大光明，照耀不可說不可說又不可說的佛剎（Buddha-field，佛的國土），在微塵數世界中轉大法輪（Dharma wheel，佛法之輪），做無量無邊廣大的佛事。其中無論是凡人還是聖人，無論是正還是邪，無論是草還是木，有情還是無情，遇到這光明的人，都能獲得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以諸佛因此而證得，具足一切種智（Sarvajna，一切智慧）。諸大菩薩因此而證得，成就諸波羅蜜（Paramita，到達彼岸的方法）。辟支佛（Pratyekabuddha，緣覺）因此而證得，在沒有佛的時代出現，顯現神通光明。諸聲聞眾以及夜裡前來迎接的五百阿羅漢（Arhat，斷絕煩惱，達到涅槃的聖人）因此而證得，得到八解脫，具足六神通。天人因此而證得，增長十善。修羅（Asura，非天）因此而證得，去除其驕慢。地獄眾生因此而證得，立刻超越十地。餓鬼、傍生以及四生九類一切有情眾生因此而證得，隨著他們的根性，各自得到受用。無量壽世尊放出大光明，做完諸佛事之後，然後用四大海水灌注彌勒世尊（Maitreya Buddha，未來佛）的頭頂，並授予阿耨多羅三藐三菩提記（Anuttara-samyak-sambodhi-vyakarana，對未來成佛的授記），將來在補處（Tushita Heaven，兜率天）做大佛事。無量壽世尊有這樣的神通，有這樣的自在，有這樣的威神。到了這裡，還有知恩報恩的人嗎？如果有，出來與徑山相見，我為你們證明。如果沒有，就聽取一首偈頌：十方法界都是口，法界所有都是舌。只憑這張口和舌頭，祝願吾皇萬壽無疆。億萬斯年注入福源，像大海一樣浩蕩永不枯竭。獅子窟內產生狻猊，鸑鷟一定出自丹山穴。作為祥瑞遍佈天下，草木昆蟲都歡欣喜悅。稽首讚歎不可思議之事，就像眾星拱衛著明月。所以現在宣揚微妙的伽陀（Gatha，偈頌），在第一義中真實宣說。圓悟禪師忌日。師拈香說：『這位尊者，平素剛強，氣勢壓倒各方。』
【English Translation】 English version Having dispelled the entanglements, he raised the whisk again and said, 'Look, look! Amitabha Buddha (Amitabha Buddha) emits great light from the top of the Jingshan whisk, illuminating unspeakable, unspeakable, and again unspeakable Buddha-fields (Buddha-field), turning the great Dharma wheel (Dharma wheel) in worlds as numerous as dust motes, performing immeasurable and boundless great Buddha-deeds. Among them, whether ordinary or saintly, whether righteous or evil, whether grass or wood, sentient or insentient, those who encounter this light all attain unsurpassed, complete, and perfect Bodhi (Anuttara-samyak-sambodhi). Therefore, all Buddhas attain it, possessing all-knowing wisdom (Sarvajna). All great Bodhisattvas attain it, accomplishing all Paramitas (Paramita). Pratyekabuddhas (Pratyekabuddha) attain it, appearing in ages without Buddhas, manifesting miraculous light. All Shravakas (Sravaka) and the five hundred Arhats (Arhat) who came to greet him at night attain it, gaining the eight liberations and possessing the six supernormal powers. Devas (Deva) attain it, increasing the ten virtues. Asuras (Asura) attain it, removing their arrogance. Beings in hell attain it, instantly transcending the ten grounds. Hungry ghosts, animals, and all sentient beings of the four births and nine categories attain it, each receiving according to their nature. Amitabha Buddha, having emitted great light and completed all Buddha-deeds, then pours the waters of the four great oceans onto the head of Maitreya Buddha (Maitreya Buddha), and bestows the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-vyakarana), that he will perform great Buddha-deeds in the Tushita Heaven (Tushita Heaven). Amitabha Buddha has such supernormal powers, such freedom, such majestic power. Having reached this point, are there any who know to be grateful and repay kindness? If so, come forth and meet Jingshan, and I will vouch for you. If not, listen to this verse: The ten directions of the Dharma realm are all mouths, all that exists in the Dharma realm is its tongue. Relying solely on this mouth and tongue, I wish our sovereign boundless longevity. May blessings be poured forth for billions of years, like the vast ocean, never ceasing. Suanni (Suanni) are born in the lion's den, and the phoenix (Egretta eulophotes) certainly comes from the Dan Mountain cave. As auspicious signs spread throughout the land, grass, trees, and insects all rejoice. I bow my head in praise of the inconceivable, like the stars surrounding the bright moon. Therefore, I now proclaim the wonderful Gatha (Gatha), truthfully speaking in the ultimate meaning. Commemorating the death anniversary of Chan Master Yuanwu. The master picked up incense and said, 'This venerable one was always strong and domineering, his aura suppressing all directions.'
。逞過頭底顢頇。用格外底儱侗。自言。我以木槵子換天下人眼睛。殊不知被不孝之子將斷貫索。穿卻鼻孔。索頭既在徑山手裡。要教伊生也由徑山。要教伊死也由徑山。且道以何為驗。遂燒香曰。以此為驗。 僧問。達磨西來。將何傳授。曰。不可總作野狐精見解。云。如何是粗入細。曰。香水海里一毛孔。云。如何是細入粗。曰。一毛孔里香水海。 問。古鏡未磨時如何。曰。火不待日而熱。云。磨后如何。曰。風不待月而涼。云。磨與未磨時如何。曰。交。 問。不與萬法為侶者是甚麼人。待汝一口吸盡西江水即向汝道。意作么生。曰。釘釘膠黏。問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二途。請師速道。曰。脫殼烏龜飛上天。 問。高揖釋迦。不拜彌勒時如何。曰。夢裡惺惺。 問。大修行底人還落因果也無。前百丈云不落因果。為甚麼墮野狐身。曰。逢人但恁么舉。云。只如后百丈道不昧因果。為甚麼脫野狐身。曰。逢人但恁么舉。云。或有人問徑山。大修行底人還落因果也無。未審和尚向他道甚麼。曰。向你道。逢人但恁么舉。 問。明頭來時如何。曰。頭大尾顛纖。云。暗頭來時如何。曰。野馬嘶風蹄撥剌。云。明日大悲院裡有齊。又作么生。曰。雪峰道底。 問。過去心不可得
【現代漢語翻譯】 現代漢語譯本： 逞一時口舌之快，顯得多麼昏聵！用模棱兩可的態度，顯得多麼含糊！自誇說：『我用木患子（一種樹的種子，常被用來計數）來換取天下人的眼睛（比喻以小充大，以假亂真）。』卻不知道被不孝的兒子用截斷的繩索穿透了鼻孔（比喻自作聰明反被聰明誤）。既然繩索的頭在徑山（地名，也代指說法者）手裡，要教他生也由徑山，要教他死也由徑山（比喻掌握絕對的權力）。且說用什麼來驗證呢？』於是燒香說：『用這個來驗證。』 僧人問：『達磨（Bodhidharma，禪宗始祖）西來，將什麼傳授？』 答：『不可都用野狐精的見解。』 問：『如何是粗入細？』 答：『香水海（Kshirasagara，印度教神話中的乳海）里的一毛孔。』 問：『如何是細入粗？』 答：『一毛孔里的香水海。』 問：『古鏡未磨時如何？』 答：『火不等待太陽而熱。』 問：『磨后如何？』 答：『風不等待月亮而涼。』 問：『磨與未磨時如何？』 答：『交融。』 問：『不與萬法為伴侶的是什麼人？』 答：『等你一口吸盡西江水（比喻不可能的事情）就告訴你。』 問：『這是什麼意思？』 答：『釘釘膠黏（比喻執著）。』 問：『一法若有，毗盧（Vairocana，佛名，意為光明遍照）墮入凡夫；萬法若無，普賢（Samantabhadra，菩薩名，象徵理德）失去他的境界。去掉這兩種極端，請師父快說。』 答：『脫殼烏龜飛上天（比喻不可能的事情）。』 問：『高傲地向釋迦（Sakyamuni，佛教創始人）作揖，不拜彌勒（Maitreya，未來佛）時如何？』 答：『夢裡惺惺（比喻虛假的清醒）。』 問：『大修行的人還落入因果（karma，佛教基本概念，指行為的因果報應）嗎？之前百丈（Baizhang，禪宗祖師）說不落因果，為什麼會墮入野狐身？』 答：『遇到人就這麼提問。』 問：『既然後來的百丈道不昧因果，為什麼能脫離野狐身？』 答：『遇到人就這麼提問。』 問：『如果有人問徑山，大修行的人還落入因果嗎？不知道和尚您會怎麼回答他？』 答：『告訴你，遇到人就這麼提問。』 問：『明頭（指光明的一面）來時如何？』 答：『頭大尾巴細。』 問：『暗頭（指黑暗的一面）來時如何？』 答：『野馬嘶風，蹄子亂踢。』 問：『明天大悲院裡有齋飯，又怎麼樣呢？』 答：『雪峰（Xuefeng，禪宗祖師）說過的。』 問：『過去心不可得（過去的心已經過去，無法把握）。』
【English Translation】 English version: How foolish to show off with excessive talk! How ambiguous to use vague and evasive language! He boasted, 'I'll use Sapindus mukorossi (a type of tree seed, often used for counting) to exchange for the eyes of all people in the world (a metaphor for substituting the small for the large, the false for the genuine).' Little did he know that an unfilial son would pierce his nostrils with a severed rope (a metaphor for being too clever for one's own good). Since the end of the rope is in the hands of Jingshan (a place name, also referring to the speaker), whether to let him live or die is up to Jingshan (a metaphor for holding absolute power). Now, what shall we use to verify this?' Then he burned incense and said, 'Use this to verify it.' A monk asked, 'What did Bodhidharma (the first patriarch of Zen Buddhism) transmit when he came from the West?' He replied, 'Do not all use the understanding of wild fox spirits.' The monk asked, 'What is the coarse entering the fine?' He replied, 'A pore in the Ocean of Milk (Kshirasagara, the milky ocean in Hindu mythology).' The monk asked, 'What is the fine entering the coarse?' He replied, 'The Ocean of Milk in a pore.' The monk asked, 'What is it like when an ancient mirror is not yet polished?' He replied, 'Fire is hot without waiting for the sun.' The monk asked, 'What is it like after it is polished?' He replied, 'The wind is cool without waiting for the moon.' The monk asked, 'What is it like when it is polished and not polished?' He replied, 'Intermingling.' The monk asked, 'What kind of person is not a companion to the myriad dharmas?' He replied, 'I will tell you when you have swallowed the entire West River (a metaphor for an impossible task) in one gulp.' The monk asked, 'What does that mean?' He replied, 'Nailed down and glued tight (a metaphor for clinging).' The monk asked, 'If one dharma exists, Vairocana (a Buddha name, meaning 'illuminating everywhere') falls into the realm of ordinary beings; if the myriad dharmas do not exist, Samantabhadra (a Bodhisattva name, symbolizing the virtue of reason) loses his realm. Leaving these two extremes, please tell me quickly, Master.' He replied, 'A turtle that has shed its shell flies into the sky (a metaphor for an impossible task).' The monk asked, 'What is it like to bow respectfully to Sakyamuni (the founder of Buddhism) and not bow to Maitreya (the future Buddha)?' He replied, 'Sober in a dream (a metaphor for false clarity).' The monk asked, 'Does a great practitioner still fall into karma (the basic Buddhist concept of cause and effect)? Previously, Baizhang (a Zen master) said he did not fall into karma, so why did he fall into the body of a wild fox?' He replied, 'Just raise this question to anyone you meet.' The monk asked, 'Since the later Baizhang said he was not ignorant of karma, why was he able to escape the body of a wild fox?' He replied, 'Just raise this question to anyone you meet.' The monk asked, 'If someone asks Jingshan, does a great practitioner still fall into karma? I wonder what you, Venerable Monk, would say to him?' He replied, 'I'll tell you, just raise this question to anyone you meet.' The monk asked, 'What is it like when the bright side comes?' He replied, 'Big head, thin tail.' The monk asked, 'What is it like when the dark side comes?' He replied, 'A wild horse neighs in the wind, its hooves kicking wildly.' The monk asked, 'What about the vegetarian meal at the Great Compassion Monastery tomorrow?' He replied, 'What Xuefeng (a Zen master) said.' The monk asked, 'The past mind is unattainable (the past mind has passed and cannot be grasped).'
。現在心不可得。未來心不可得。如何。曰。親言出親口。云。未審如何受持。曰。但恁么受持。決不相賺。 問。我宗無語句。實無一法與人時如何。曰。五味饡秤錘。 問。心佛俱忘時如何。曰。賣扇老婆手遮日。 問。教中道。塵塵說。剎剎說。無間歇。未審以何為舌。師拍禪床右角一下。僧云。世尊不說說。迦葉不聞聞也。師拍禪床左角一下。僧云。也知今日令不虛行。曰。識甚好惡。 師室中問僧。不是心。不是佛。不是物。你作么生會。僧云。領。師曰。領你屋裡七代先靈。僧便喝。師曰。適來領。而今喝。幹他不是心。不是佛。不是物甚麼事。僧無語。師打出。 僧請益夾山境話。聲未絕。師便喝。僧茫然。師曰。你問甚麼。僧擲舉。師連打喝出。 師才見僧入。便云。不是。出去。僧便出。師曰。沒量大人被語脈里轉卻。次一僧入。師亦云。不是。出去。僧卻近前。師曰。向你道不是。更近前覓個甚麼。便打出。復一僧入。云。適來兩僧不會和尚意。師低頭噓一聲。僧罔措。師打曰。卻是你會老僧意。 問僧。我前日有一問在你處。你先前日答我了也。即今因甚麼瞌睡。僧云。如是。如是。師曰。道甚麼。僧云。不是。不是。師連打兩棒。曰。一棒打你如是。一棒打你不是。 舉竹篦問僧曰。喚作竹
【現代漢語翻譯】 現代漢語譯本： 現在的心不可得，過去的心不可得，未來的心也不可得。學僧問：『如何是親言出親口？』（如何是佛祖親口所說的真言？）趙州禪師說：『親言出親口。』（就是這樣，沒有別的。）。學僧問：『未審如何受持？』（我不知道該如何領會並實踐。）趙州禪師說：『但恁么受持，決不相賺。』（就這樣領會並實踐，絕對不會欺騙你。）。
學僧問：『我宗無語句，實無一法與人時如何？』（我們禪宗不立文字，如果真的沒有什麼法可以傳授給別人，那該怎麼辦？）趙州禪師說：『五味饡秤錘。』（五味雜陳如同用秤錘來衡量，不可言說。）。
學僧問：『心佛俱忘時如何？』（當心和佛都忘卻時，會是怎樣？）趙州禪師說：『賣扇老婆手遮日。』（就像賣扇子的老婦用手遮擋陽光一樣，自然而然。）。
學僧問：『教中道，塵塵說，剎剎說，無間歇。未審以何為舌？』（經教中說，每一粒微塵都在說法，每一個佛土都在說法，沒有間斷。請問用什麼作為舌頭來說法？）趙州禪師拍了一下禪床的右角。學僧說：『世尊不說說，迦葉不聞聞也。』（世尊不說而說，迦葉不聞而聞。）趙州禪師又拍了一下禪床的左角。學僧說：『也知今日令不虛行。』（我知道今天的教令沒有白白頒佈。）趙州禪師說：『識甚好惡。』（你懂得分辨好壞。）。
趙州禪師在方丈室內問僧人：『不是心，不是佛，不是物，你作么生會？』（既不是心，也不是佛，也不是物，你如何理解？）僧人說：『領。』（領會了。）趙州禪師說：『領你屋裡七代先靈。』（領會了你家七代祖先的亡靈。）僧人便喝了一聲。趙州禪師說：『適來領，而今喝，幹他不是心，不是佛，不是物甚麼事？』（剛才說領會了，現在又喝，與那既不是心，也不是佛，也不是物有什麼關係？）僧人無語。趙州禪師將他打出。
有僧人向趙州禪師請教夾山（Jiashan）的境界。話音未落，趙州禪師便喝了一聲。僧人茫然不知所措。趙州禪師說：『你問甚麼？』（你問什麼？）僧人擲出拄杖。趙州禪師連續打他並喝斥他出去。
趙州禪師剛看到僧人進來，便說：『不是，出去。』（不是，出去。）僧人便出去了。趙州禪師說：『沒量大人被語脈里轉卻。』（沒有見識的人被言語的脈絡所迷惑。）接著又一個僧人進來，趙州禪師也說：『不是，出去。』（不是，出去。）僧人卻走上前。趙州禪師說：『向你道不是，更近前覓個甚麼？』（已經告訴你不是了，還走上前尋找什麼？）便打他出去。又一個僧人進來，說：『適來兩僧不會和尚意。』（剛才兩個僧人不會和尚您的意思。）趙州禪師低頭嘆息一聲。僧人不知所措。趙州禪師打他說：『卻是你會老僧意。』（偏偏你領會了老僧我的意思。）。
趙州禪師問僧人：『我前日有一問在你處，你先前日答我了也，即今因甚麼瞌睡？』（我前天有一個問題在你那裡，你前天已經回答我了，現在為什麼打瞌睡？）僧人說：『如是，如是。』（是這樣，是這樣。）趙州禪師說：『道甚麼？』（說什麼？）僧人說：『不是，不是。』（不是，不是。）趙州禪師連打兩棒，說：『一棒打你如是，一棒打你不是。』（一棒打你說是，一棒打你說不是。）。
趙州禪師舉起竹篦問僧人：『喚作竹』（稱作竹） English version: The present mind is unattainable, the past mind is unattainable, and the future mind is also unattainable. A monk asked: 'What is 'personally spoken from the personal mouth'?' (What are the true words spoken personally by the Buddha?) Zen Master Zhaozhou said: 'Personally spoken from the personal mouth.' (It is just like this, there is nothing else.). The monk asked: 'I don't know how to receive and uphold it?' (I don't know how to understand and practice it.) Zen Master Zhaozhou said: 'Just receive and uphold it like this, and you will definitely not be deceived.'
A monk asked: 'Our sect has no words, if there is really no Dharma to give to others, what should be done?' Zen Master Zhaozhou said: 'Five flavors mixed with a weighing hammer.' (The five flavors are mixed like using a weighing hammer to measure, which cannot be expressed in words.).
A monk asked: 'What happens when both mind and Buddha are forgotten?' Zen Master Zhaozhou said: 'An old woman selling fans shields the sun with her hand.' (Just like an old woman selling fans shielding the sun with her hand, it is natural.).
A monk asked: 'The teachings say that every dust speaks, every land speaks, without interruption. I don't know what is used as a tongue?' Zen Master Zhaozhou slapped the right corner of the Zen bed. The monk said: 'The World Honored One speaks without speaking, and Kashyapa hears without hearing.' Zen Master Zhaozhou slapped the left corner of the Zen bed again. The monk said: 'I also know that today's decree is not issued in vain.' Zen Master Zhaozhou said: 'You know what is good and bad.'
Zen Master Zhaozhou asked a monk in his room: 'It is not mind, it is not Buddha, it is not a thing, how do you understand it?' The monk said: 'Understood.' Zen Master Zhaozhou said: 'Understood your family's seven generations of ancestors' spirits.' The monk then shouted. Zen Master Zhaozhou said: 'Just now you understood, and now you shout, what does it have to do with it not being mind, not being Buddha, not being a thing?' The monk was speechless. Zen Master Zhaozhou drove him out.
A monk asked Zen Master Zhaozhou about the state of Jiashan (夾山). Before he finished speaking, Zen Master Zhaozhou shouted. The monk was at a loss. Zen Master Zhaozhou said: 'What are you asking?' The monk threw his staff. Zen Master Zhaozhou hit him repeatedly and shouted him out.
As soon as Zen Master Zhaozhou saw a monk enter, he said: 'No, go out.' The monk went out. Zen Master Zhaozhou said: 'An immeasurable person is turned around by the veins of words.' Then another monk entered, and Zen Master Zhaozhou also said: 'No, go out.' The monk stepped forward. Zen Master Zhaozhou said: 'I told you no, what are you looking for by stepping forward?' He hit him and drove him out. Another monk entered and said: 'The two monks just now did not understand the abbot's meaning.' Zen Master Zhaozhou lowered his head and sighed. The monk was at a loss. Zen Master Zhaozhou hit him and said: 'You understand the old monk's meaning.'
Zen Master Zhaozhou asked a monk: 'I had a question for you the other day, and you answered me the other day, why are you dozing off now?' The monk said: 'Yes, yes.' Zen Master Zhaozhou said: 'What are you saying?' The monk said: 'No, no.' Zen Master Zhaozhou hit him twice and said: 'One stick hits you for saying yes, and one stick hits you for saying no.'
Zen Master Zhaozhou raised a bamboo stick and asked the monk: 'Call it bamboo'
【English Translation】 English version: The present mind is unattainable, the past mind is unattainable, and the future mind is also unattainable. A monk asked: 'What is 'personally spoken from the personal mouth'?' (What are the true words spoken personally by the Buddha?) Zen Master Zhaozhou said: 'Personally spoken from the personal mouth.' (It is just like this, there is nothing else.). The monk asked: 'I don't know how to receive and uphold it?' (I don't know how to understand and practice it.) Zen Master Zhaozhou said: 'Just receive and uphold it like this, and you will definitely not be deceived.'
A monk asked: 'Our sect has no words, if there is really no Dharma to give to others, what should be done?' Zen Master Zhaozhou said: 'Five flavors mixed with a weighing hammer.' (The five flavors are mixed like using a weighing hammer to measure, which cannot be expressed in words.).
A monk asked: 'What happens when both mind and Buddha are forgotten?' Zen Master Zhaozhou said: 'An old woman selling fans shields the sun with her hand.' (Just like an old woman selling fans shielding the sun with her hand, it is natural.).
A monk asked: 'The teachings say that every dust speaks, every land speaks, without interruption. I don't know what is used as a tongue?' Zen Master Zhaozhou slapped the right corner of the Zen bed. The monk said: 'The World Honored One speaks without speaking, and Kashyapa hears without hearing.' Zen Master Zhaozhou slapped the left corner of the Zen bed again. The monk said: 'I also know that today's decree is not issued in vain.' Zen Master Zhaozhou said: 'You know what is good and bad.'
Zen Master Zhaozhou asked a monk in his room: 'It is not mind, it is not Buddha, it is not a thing, how do you understand it?' The monk said: 'Understood.' Zen Master Zhaozhou said: 'Understood your family's seven generations of ancestors' spirits.' The monk then shouted. Zen Master Zhaozhou said: 'Just now you understood, and now you shout, what does it have to do with it not being mind, not being Buddha, not being a thing?' The monk was speechless. Zen Master Zhaozhou drove him out.
A monk asked Zen Master Zhaozhou about the state of Jiashan (夾山). Before he finished speaking, Zen Master Zhaozhou shouted. The monk was at a loss. Zen Master Zhaozhou said: 'What are you asking?' The monk threw his staff. Zen Master Zhaozhou hit him repeatedly and shouted him out.
As soon as Zen Master Zhaozhou saw a monk enter, he said: 'No, go out.' The monk went out. Zen Master Zhaozhou said: 'An immeasurable person is turned around by the veins of words.' Then another monk entered, and Zen Master Zhaozhou also said: 'No, go out.' The monk stepped forward. Zen Master Zhaozhou said: 'I told you no, what are you looking for by stepping forward?' He hit him and drove him out. Another monk entered and said: 'The two monks just now did not understand the abbot's meaning.' Zen Master Zhaozhou lowered his head and sighed. The monk was at a loss. Zen Master Zhaozhou hit him and said: 'You understand the old monk's meaning.'
Zen Master Zhaozhou asked a monk: 'I had a question for you the other day, and you answered me the other day, why are you dozing off now?' The monk said: 'Yes, yes.' Zen Master Zhaozhou said: 'What are you saying?' The monk said: 'No, no.' Zen Master Zhaozhou hit him twice and said: 'One stick hits you for saying yes, and one stick hits you for saying no.'
Zen Master Zhaozhou raised a bamboo stick and asked the monk: 'Call it bamboo'
篦則觸。不喚作竹篦則背。不得下語。不得無語。速速道道。僧云。請和尚放下竹篦。即與和尚道。師放下竹篦。僧拂袖便出。師曰。侍者認取這僧著。又舉問僧。僧云。甕里怕走卻鱉那。師下禪床擒住曰。此是誰語。速道。僧云。實不敢謾昧老師。此是竹庵和尚教某恁么道。師連打數棒。曰。分明舉似諸方。師年邁求解。辛巳春得 旨。退居明月堂。隆興改元。一夕。星殞于寺西。流光赫然。尋示微恙。八月九日。學徒問安。師勉以宏道。徐曰。吾翌日始行。至五鼓。親書遺奏。又貽書辭紫巖居士。侍僧了賢請偈。復大書曰。生也只恁么。死也只恁么。有偈與無偈。是甚麼熱大。擲筆委然而逝。平明有蛇尺許。腰首白色。伏于龍王井欄。如義服者。即山之昭濟示現也。四眾哀號。
皇帝聞而嘆惜。丞相以次致祭者沓來。門弟子塔全身於明月堂之側。壽七十有五。夏五十有八。 詔以明月堂為妙喜庵。 謚曰普覺。塔名寶光。淳熙初。 賜其全錄八十卷。隨大藏流行。
臺州護國此庵景元禪師
永嘉楠溪人。族張氏。年十八。依靈山希拱為僧。習臺教。歷三祀。易衣。夏。凈慈謁圓悟于鐘阜。未幾。睹二僧𨵃死心小參語曰。既迷。須得個悟。既悟。須識悟中迷。迷中悟。迷悟雙忘。卻從無迷悟處建
【現代漢語翻譯】 現代漢語譯本 觸碰竹篦則不對。不說是竹篦則違背（真理）。不能說話，也不能不說話。快說快說！僧人說：『請和尚放下竹篦，我就與和尚說。』 禪師放下竹篦，僧人拂袖便走。禪師說：『侍者記住這個僧人。』 又舉（此事）問僧人，僧人說：『甕里還怕跑了鱉呢。』 禪師下禪床擒住（僧人）說：『這是誰說的話？快說！』 僧人說：『實在不敢欺瞞老師，這是竹庵和尚教我這麼說的。』 禪師連打數棒，說：『分明告訴各方。』 禪師年老請求退隱，辛巳年春天得到聖旨，退居明月堂。隆興改元（后），一天晚上，星隕落在寺廟西邊，流光非常明亮。不久，禪師略微感到不適。八月九日，弟子們問候請安。禪師勉勵他們弘揚佛法，緩緩地說：『我明天就要走了。』 到五更時分，親自書寫遺奏，又寫信辭別紫巖居士。侍者了賢請求偈語，禪師再次大書：『生也只是這樣，死也只是這樣。有偈語和沒有偈語，有什麼要緊的？』 擲筆安然而逝。天亮時，有一條一尺左右的蛇，腰部和頭部是白色的，伏在龍王井的井欄上，好像穿著喪服一樣。這就是昭濟（禪師）在山中示現。四眾弟子悲哀哭號。
皇帝聽聞后嘆息惋惜。丞相以及其他官員前來致祭的人絡繹不絕。門下弟子在明月堂旁邊建塔安葬全身。享年七十五歲，僧臘五十八年。皇帝下詔將明月堂改為妙喜庵，謚號為普覺，塔名為寶光。淳熙初年，賜予他的全集八十卷，隨著大藏經流通。
臺州護國此庵景元禪師
永嘉楠溪人，姓張。十八歲時，依從靈山希拱出家為僧，學習天臺宗的教義。過了三年，更換了僧衣。夏天，在凈慈寺拜見圓悟于鐘阜。沒過多久，看到兩個僧人引用死心禪師的小參語說：『既然迷惑，就必須得到開悟；既然開悟，就必須認識開悟中的迷惑，迷惑中的開悟，迷惑和開悟都忘卻，卻從沒有迷惑和開悟的地方建立（一切）。』
【English Translation】 English version To touch the bamboo whisk is wrong. Not to call it a bamboo whisk is to go against (the truth). One cannot speak, nor can one not speak. Speak quickly! A monk said, 'Please, Master, put down the bamboo whisk, and I will speak to you.' The Master put down the bamboo whisk, and the monk flicked his sleeve and left. The Master said, 'Attendant, remember this monk.' He then raised (the matter) and asked a monk, who said, 'Is one still afraid that the turtle will run away in the jar?' The Master descended from the meditation platform, seized (the monk), and said, 'Whose words are these? Speak quickly!' The monk said, 'I dare not deceive you, Teacher. This is what Zen Master Zhu'an taught me to say.' The Master struck him several times, saying, 'Clearly tell all directions.' The Master, being old, requested retirement, and in the spring of the Xin Si year, he received an imperial decree and retired to Mingyue Hall (Hall of Bright Moon). In the first year of the Longxing era, one night, a star fell to the west of the temple, its light very bright. Soon after, the Master felt slightly unwell. On the ninth day of the eighth month, his disciples came to inquire after his health. The Master encouraged them to propagate the Dharma, and slowly said, 'I will be leaving tomorrow.' At the fifth watch (early morning), he personally wrote a memorial to the throne, and also wrote a letter to bid farewell to Layman Ziyan (Purple Cliff). The attendant Liaoxian (Understanding Worthy) requested a verse, and the Master again wrote in large characters: 'To be born is just like this, to die is just like this. To have a verse or not to have a verse, what is the big deal?' He threw down the brush and passed away peacefully. At dawn, there was a snake about a foot long, with a white waist and head, lying on the railing of the Dragon King Well, as if wearing mourning clothes. This was the manifestation of Zhaoji (Manifestation of Aid) (Zen Master) in the mountain. The fourfold assembly mourned and wailed.
The Emperor heard of it and sighed with regret. The Prime Minister and other officials came to offer sacrifices in an endless stream. The disciples built a pagoda next to Mingyue Hall to bury his whole body. He lived to the age of seventy-five, with fifty-eight years as a monk. The Emperor issued an edict to change Mingyue Hall to Miaoxi Hermitage (Wonderful Joy Hermitage), and his posthumous title was Pujue (Universal Enlightenment), and the pagoda was named Baoguang (Precious Light). In the early years of Chunxi, he was granted his complete works in eighty volumes, which circulated along with the Great Treasury of Sutras.
Zen Master Jingyuan (Clear Origin) of Cian (This Hermitage) of Huguo (Protect the Nation) Temple in Taizhou
He was from Nanxi (South Creek), Yongjia (Eternal Goodness), with the surname Zhang. At the age of eighteen, he became a monk under Xigong (Rare Offering) of Lingshan (Spirit Mountain), studying the teachings of the Tiantai (Heavenly Terrace) school. After three years, he changed his robes. In the summer, he visited Yuanwu (Perfect Enlightenment) at Zhongfu (Bell Mound) in Jingci (Pure Compassion) Temple. Not long after, he saw two monks quoting the small assembly words of Zen Master Sixin (Dead Heart), saying: 'Since one is deluded, one must attain enlightenment; since one is enlightened, one must recognize the delusion in enlightenment, the enlightenment in delusion, forgetting both delusion and enlightenment, and establishing (everything) from the place where there is no delusion or enlightenment.'
立一切法。師拂袖行至殿廡。洞然曉悟。即以所證白悟。悟弗許。師沂流從之。匪勞剪拂。嘗侍悟入 對維揚。 賜椹服。及悟歸蜀。以法衣付之。太秀居士龍學耿公廷禧守括蒼。尊其道。請開法南明。留二年。退居永嘉護國。憲使明公橐．太守呂公丕問。以連雲邀之。三請克至。法社大興。而括蒼叢林。實由師振。次遷真如．護國。 上堂曰。威音王已前。這一隊漢錯七錯八。威音王已后。這一隊漢落二落三。而今這一隊漢坐立儼然。且道是錯七錯八。落二落三。還定當得出么。舉拂子曰。吽。吽。 上堂。拈拄杖橫按曰。有時瞋。有時喜。有時觀音面。有時夜叉觜。或現鼠尾龍頭。或現鼠頭龍尾。偏要檢非。不曾檢是。何故。是金不博金。是水不洗水。卓拄杖曰。梢公自應喏。只你是直符。滿船都是鬼。參。 浴佛上堂。這釋迦老子初生下來。便作個笑具。一手指天。一手指地。云。天上天下。唯我獨尊。後來雲門大師道。我當時若見。一棒打殺與狗子吃卻。貴圖天下太平。尚有人不肯放過。卻道贊佛贊祖。須是雲門始得。且道那裡是讚他處。莫是一棒打殺處是么。且喜沒交涉。今日南明乍此住持。只得放過。若不放過。盡大地人並皆乞命始得。如今事不獲已。且問大眾。向佛殿上。每人與他一狗。何故。豈不見
【現代漢語翻譯】 現代漢語譯本： 『立一切法』（建立一切法）。老師拂袖走到殿堂的走廊下，豁然開悟。立即將自己所證悟的境界稟告悟（指悟和尚，下同），悟不認可。老師便跟隨悟到沂水邊，不需任何修剪拂拭。老師曾侍奉悟進入皇宮，皇帝在維揚賞賜椹服。等到悟返回四川時，將法衣交付給老師。太秀居士龍學耿公廷禧擔任括蒼的太守，非常尊敬老師的道行，請老師到南明開壇講法，老師在那裡住了兩年。之後退隱到永嘉護國寺。憲使明公橐、太守呂公丕問，用連雲寺邀請老師，三次邀請才成功。於是法社大興，而括蒼的叢林，實際上是由老師振興的。之後又遷到真如寺、護國寺。
上堂說法時說：『威音王（過去佛名）以前，這一隊人錯七錯八（形容錯亂不堪）。威音王以後，這一隊人落二落三（形容稀稀拉拉）。而今這一隊人坐立端正，那麼到底是錯七錯八，還是落二落三呢？』舉起拂塵說：『吽（表示疑問或肯定的語氣詞）。吽。』
上堂說法。拿起拄杖橫著按住說：『有時生氣，有時歡喜，有時是觀音菩薩的面容，有時是夜叉的嘴臉。有時顯現鼠尾龍頭，有時顯現鼠頭龍尾。』偏要檢查別人的是非，卻不曾檢查自己的是非。為什麼呢？因為是金子不用再用金子來博取，是水不用再用水來洗滌。』放下拄杖說：『梢公（船伕）自會答應，只有你是值符（掌管航行的神），滿船都是鬼。參（參悟）。』
浴佛節上堂說法。『這釋迦老子（指釋迦牟尼佛）剛生下來，就做了個笑話。一手指天，一手指地，說：『天上天下，唯我獨尊。』後來雲門大師（雲門宗創始人）說：『我當時如果見到，一棒打死餵狗。』爲了天下太平。尚且有人不肯放過，卻說贊佛贊祖，必須是雲門才行。那麼哪裡是讚他的地方呢？莫非是一棒打死的地方嗎？』且喜沒關係。今日南明寺的住持初來乍到，只能放過。如果不放過，全天下的人都要乞命才行。如今事不獲已，且問大眾：『向佛殿上，每人給他一條狗，為什麼呢？』豈不見……
【English Translation】 English version: 'Establish all dharmas.' The master flicked his sleeve and walked to the temple corridor, where he suddenly realized enlightenment. He immediately reported his enlightened state to Wu (referring to the monk Wu, same below), but Wu did not approve. The master then followed Wu to the Yishui River, without needing any trimming or sweeping. The master once served Wu in entering the palace, where the emperor bestowed mulberry clothing in Weiyang. When Wu returned to Sichuan, he handed over the Dharma robe to the master. Layman Taixiu Longxue Geng Gong Tingxi, serving as the prefect of Kuocang, deeply respected the master's Tao and invited him to open a Dharma assembly in Nanming, where the master stayed for two years. Later, he retired to Yongjia Huguo Temple. Commissioner Ming Gong Tuo and Prefect Lu Gong Piwen invited the master to Lianyungang Temple, and after three invitations, he finally agreed. Thus, the Dharma society flourished greatly, and the Kuocang forest was actually revitalized by the master. Later, he moved to Zhenru Temple and Huguo Temple.
During an assembly, he said: 'Before King Weiyin (name of a past Buddha), this group of people were wrong seven times, wrong eight times (describing utter confusion). After King Weiyin, this group of people were scattered two times, scattered three times (describing sparseness). Now, this group of people are sitting upright, so are they wrong seven times, wrong eight times, or scattered two times, scattered three times?' He raised his whisk and said: 'Hum (an interjection indicating doubt or affirmation). Hum.'
During an assembly, he held the staff horizontally and said: 'Sometimes angry, sometimes happy, sometimes with the face of Avalokitesvara Bodhisattva, sometimes with the face of a Yaksha. Sometimes appearing with a rat's tail and a dragon's head, sometimes appearing with a rat's head and a dragon's tail.' Insisting on examining others' faults, but never examining one's own. Why? Because gold does not need to be won with gold, and water does not need to be washed with water.' He put down the staff and said: 'The boatman will naturally respond, only you are the talisman (the god in charge of navigation), the whole boat is full of ghosts. Participate (contemplate).'
During the Buddha bathing assembly, he said: 'This old Shakya (referring to Shakyamuni Buddha) made a joke as soon as he was born. One finger pointing to the sky, one finger pointing to the earth, saying: 'Above the heavens and below the heavens, I alone am the honored one.' Later, Master Yunmen (founder of the Yunmen School) said: 'If I had seen him then, I would have beaten him to death and fed him to the dogs.' For the sake of world peace. Yet some people are unwilling to let it go, saying that praising the Buddha and praising the ancestors must be done by Yunmen. So where is the place to praise him? Could it be the place where he is beaten to death?' Fortunately, it doesn't matter. Today, the abbot of Nanming Temple has just arrived, so we can only let it go. If we don't let it go, all the people in the world will have to beg for their lives. Now that things have come to this, let me ask everyone: 'Towards the Buddha hall, give each person a dog, why?' Haven't you seen...
道。乍可違條。不可越例。以拂子擊禪床。下座。 上堂。野干鳴。師子吼。張得眼。開得口。動南星。蹉北斗。召曰。大眾還知落處么。金剛階下蹲。神龜火里走。
師在西山為西堂。耿龍學請就凈光升座。靈峰古禪師舉。茶陵郁和尚悟道頌曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。又舉。白雲端和尚見楊岐日。令舉此頌。岐大笑。云疑之。因問其故。時方歲暮。岐曰。汝見昨日打驅儺者么。云。見。曰。汝一籌不及渠。云益疑之。云。意旨如何。曰。渠愛人笑。汝怕人笑。云大悟。請前南明和尚為眾判斷。師乃曰。諸禪德。楊歧大笑。眼觀東南。意在西北。白雲悟去。聽事不真。喚鐘作甕。檢點將來。和楊歧老漢都在架子上。將錯就錯。若是南明即不然。我有明珠一顆。切忌當頭蹉過。雖然覿面相呈。也須一錘打破。舉拂子曰。還會么。棋逢敵手難藏行。詩到重吟始見功。 僧問。三聖道。我逢人即出。出則不為人。意旨如何。曰。八十翁翁嚼生鐵。云。興化道。我逢人即不出。出則便為人。又作么生。曰。須彌頂上浪翻空。 問。蓮華未出水時如何。曰。一任摸索。云。出水后如何。曰。有眼如盲。 問。天不能蓋。地不能載。是甚麼物。曰。無孔鐵錘。云。天人群生類。皆承此
【現代漢語翻譯】 現代漢語譯本 道。寧可違反常規，也不可逾越先例。用拂子敲擊禪床，然後走下座位。 上堂說法。野干（一種小型犬科動物）鳴叫，獅子怒吼。睜大眼睛，張開嘴巴。牽動南星（星名），撥轉北斗（星名）。（師父）召喚說：『各位，還知道（真理）落在何處嗎？』金剛（佛教護法神）階下蹲伏，神龜在火焰中行走。 （從前）師父在西山時，擔任西堂。耿龍學（人名）請求（師父）到凈光寺升座。靈峰古禪師（人名）舉出茶陵郁和尚（人名）的悟道偈語說：『我有一顆明珠，長久被塵勞（世俗煩惱）關鎖。今朝塵盡光生，照破山河萬朵。』又舉出白雲端和尚（人名）拜見楊岐（人名）時，（楊岐）讓他舉出這首偈語。（楊岐）聽后大笑，白雲（端和尚）感到疑惑，因此詢問緣故。當時正值歲末，楊岐說：『你見到昨天打驅儺（古代驅除疫鬼的儀式）的人了嗎？』白雲說：『見到了。』（楊岐）說：『你比他差遠了。』白雲更加疑惑，問：『這是什麼意思？』（楊岐）說：『他喜歡別人笑，你害怕別人笑。』白雲（端和尚）因此大悟。請前南明和尚（人名）為大家判斷。 師父於是說：『各位禪德，楊岐大笑，眼睛看著東南，意圖卻在西北。白雲（端和尚）的領悟不真實，把鐘聽成甕。仔細檢查起來，他和楊岐老漢都在架子上，將錯就錯。如果是南明（和尚）就不是這樣。我有一顆明珠，切記不要當頭錯過。即使面對面呈現，也必須用錘子打破。』舉起拂子說：『明白了嗎？棋逢對手難隱藏實力，詩歌經過反覆吟詠才能顯現功力。』 有僧人問：『三聖（人名）說：『我遇到人就出示（我的見解），出示了就不為人所理解。』這是什麼意思？』（師父）說：『八十歲的老翁嚼生鐵。』（僧人）問：『興化（人名）說：『我遇到人就不出示（我的見解），出示了就對人有益。』又該怎麼理解？』（師父）說：『須彌山頂上掀起滔天巨浪。』 （僧人）問：『蓮花未出水時是什麼樣子？』（師父）說：『任你摸索。』（僧人）問：『出水后是什麼樣子？』（師父）說：『有眼如盲。』 （僧人）問：『天不能覆蓋，地不能承載，這是什麼東西？』（師父）說：『無孔鐵錘。』（僧人）問：『天上的人和眾生，都承受這個（東西）……』
【English Translation】 English version The Way. It is better to violate a rule than to exceed a precedent. He struck the Zen platform with his whisk and descended from his seat. He ascended the hall and said: 'A jackal howls, a lion roars. Open your eyes wide, open your mouths. Move the Southern Star (Nanxing), turn the Big Dipper (Beidou). I call upon you, great assembly, do you know where it falls?' A Vajra (Buddhist guardian deity) squats beneath the diamond steps, a divine tortoise walks in the fire. When the Master was at West Mountain, serving as the West Hall, Geng Longxue (person's name) requested him to ascend the seat at Jingguang Temple. Zen Master Lingfeng Gu (person's name) cited the enlightenment verse of Monk Chaling Yu (person's name): 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone and the light is born, illuminating myriad mountains and rivers.' He also cited the occasion when Monk Baiyun Duan (person's name) met Yangqi (person's name), who asked him to recite this verse. Yangqi laughed loudly, causing Baiyun to doubt him, so he asked the reason. It was the end of the year, and Yangqi said, 'Did you see the people performing the Nuo exorcism (ancient ritual to expel evil spirits) yesterday?' Baiyun said, 'I did.' Yangqi said, 'You are far inferior to them.' Baiyun became even more doubtful and asked, 'What is the meaning of this?' Yangqi said, 'They love to make people laugh, but you are afraid of being laughed at.' Baiyun Duan (person's name) then had a great enlightenment. He invited the former Monk Nanming (person's name) to judge for the assembly. The Master then said: 'All you Zen practitioners, Yangqi laughed loudly, his eyes looking southeast, but his intention was northwest. Baiyun's (Duan's) enlightenment was not genuine, mistaking the bell for a jar. Examining it closely, both he and old man Yangqi are on the shelf, compounding one mistake with another. If it were Nanming (monk), it would not be so. I have a bright pearl, be careful not to miss it when it's right in front of you. Even though it is presented face to face, it must be shattered with a hammer.' He raised his whisk and said: 'Do you understand? It is difficult to hide one's skill when matched against an equal, and the merit of a poem is only seen when it is repeatedly recited.' A monk asked: 'Sansheng (person's name) said, 'When I meet someone, I immediately present (my view), but when I present it, it is not understood by others.' What is the meaning of this?' The Master said, 'An eighty-year-old man chewing raw iron.' The monk asked, 'Xinghua (person's name) said, 'When I meet someone, I do not present (my view), but when I present it, it benefits others.' How should this be understood?' The Master said, 'Waves overturn the sky on the summit of Mount Sumeru (Mount Meru).' A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said, 'Let it be groped for.' The monk asked: 'What is it like after it emerges from the water?' The Master said, 'Having eyes, yet like being blind.' A monk asked: 'What is it that heaven cannot cover and earth cannot bear?' The Master said, 'A holeless iron hammer.' The monk asked: 'All beings in heaven and on earth receive this...'
恩力也。曰。莫妄想。 問。三世諸佛說不盡底句。請師速道。曰。眨上眉毛。 問。昔年三平道場重興。是日圓悟高提祖印。始自師傳。如何是臨濟宗。曰。殺人活人不眨眼。云。目前抽顧鑒。領略者還稀。如何是雲門宗。曰。頂門三眼耀乾坤。云。未舉先知。未言先見。如何是溈仰宗。曰。推不向前。約不退後。云。三界唯心。萬法唯識。如何是法眼宗。曰。箭鋒相擲不相饒。云。建化何妨行鳥道。回途復妙顯家風。如何是曹洞宗。曰。手執夜明符。幾個知天曉。云。向上還有路也無。曰。有。云。如何是向上路。曰。黑漫漫地。僧便喝。師曰。貪他一粒粟。失卻半年糧。紹興乙丑冬。示微疾。丙寅正月九日。請西堂曇華禪師為座元。繼集主事。付囑殆盡。示訓如常。俄握拳而逝。學者悲慕。茶毗。得五色設利。齒舌右拳無少損。二月二日。塔于寺東劉阮洞前。壽五十三。臘三十五。
臺州鴻福子文禪師
上堂曰。不昧不落作么會。會得依前墮野狐。一夜涼風生𦘕角。滿船明月泛江湖。 上堂。鉤錐不到處。千眼頓開。箭鋒不及時。萬機並會。無邊差別智。三昧總持門。喝一喝則日照天臨。打一棒乃雲行雨施。拈卻面前案山子。倒轉舌頭。試為我道一句看。若道不得。三十年後莫道見鴻福來。
【現代漢語翻譯】 恩力也（禪師的名字）。說：『不要妄想。』 問：『三世諸佛說不盡的究竟之句，請禪師快速說出來。』答：『眨上眉毛。』 問：『昔年三平道場重新興盛，當日圓悟禪師高高提起祖印，開始由禪師您傳授。什麼是臨濟宗？』答：『殺人活人不眨眼。』問：『目前抽顧鑒，領略者還稀。如何是雲門宗？』答：『頂門三眼耀乾坤。』問：『未舉先知，未言先見。什麼是溈仰宗？』答：『推不向前，約不退後。』問：『三界唯心，萬法唯識。什麼是法眼宗？』答：『箭鋒相擲不相饒。』問：『建化何妨行鳥道，回途復妙顯家風。什麼是曹洞宗？』答：『手執夜明符，幾個知天曉。』問：『向上還有路也無？』答：『有。』問：『如何是向上路？』答：『黑漫漫地。』僧人便喝。禪師說：『貪他一粒粟，失卻半年糧。』紹興乙丑年冬天，示現輕微疾病。丙寅年正月九日，請西堂曇華禪師為座元，繼續聚集主事，付囑殆盡，示訓如常。忽然握拳而逝。學人悲傷思慕。火化后，得到五色舍利，齒、舌、右拳沒有絲毫損傷。二月二日，在寺東劉阮洞前建塔安葬。享年五十三歲，僧臘三十五年。
臺州鴻福子文禪師
上堂說法：『不昧不落作么會？會得依前墮野狐。一夜涼風生𦘕角，滿船明月泛江湖。』 上堂說法：『鉤錐不到處，千眼頓開。箭鋒不及時，萬機並會。無邊差別智，三昧總持門。』喝一聲則日照天臨，打一棒乃雲行雨施。拈卻面前案山子，倒轉舌頭，試為我道一句看。若道不得，三十年後莫道見鴻福來。
【English Translation】 En Li Ye (name of the Chan master). Said: 'Do not engage in妄想(wangxiang, delusional thinking).' Asked: 'The ultimate phrase that all Buddhas of the three times cannot fully express, please, Master, say it quickly.' Answered: 'Raise the eyebrows.' Asked: 'In the past, the Sanping Dojo was rebuilt and flourished. On that day, Chan Master Yuanwu highly raised the ancestral seal, starting from your transmission. What is the Linji School?' Answered: 'Killing or giving life without blinking an eye.' Asked: 'Currently extracting and contemplating, those who comprehend are rare. What is the Yunmen School?' Answered: 'The three eyes on the crown of the head illuminate the universe.' Asked: 'Knowing before it is raised, seeing before it is spoken. What is the Weiyang School?' Answered: 'Pushing does not advance, restraining does not retreat.' Asked: 'The three realms are only mind, all dharmas are only consciousness. What is the Fayan School?' Answered: 'Arrowheads clash without yielding.' Asked: 'Establishing transformation, what harm is there in walking the bird's path? Returning, the wonderful family style is revealed again. What is the Caodong School?' Answered: 'Holding the night-shining talisman, how many know the dawn?' Asked: 'Is there still a path upwards?' Answered: 'Yes.' Asked: 'What is the path upwards?' Answered: 'Utter darkness.' The monk then shouted. The Master said: 'Greedy for a grain of millet, losing half a year's harvest.' In the winter of Shaoxing Yichou year, he showed a slight illness. On the ninth day of the first month of Bingyin year, he invited Chan Master Tanhua of Xitang to be the head monk, continuing to gather affairs, entrusting everything completely, instructing as usual. Suddenly, he passed away with a clenched fist. The students were saddened and missed him. After cremation, five-colored sarira (舍利, relics) were obtained, the teeth, tongue, and right fist were undamaged. On the second day of the second month, a stupa (塔, pagoda) was built in front of the Liu Ruan Cave east of the temple for burial. He lived to the age of fifty-three, with thirty-five years as a monk.
Chan Master Ziwen of Hongfu Temple in Taizhou
Ascending the hall, he said: 'Not obscured, not fallen, how to understand? Understanding it, one still falls into the wild fox. A cool breeze arises at night, a full boat of moonlight floats on the river and lake.' Ascending the hall, he said: 'Where the hook and awl do not reach, a thousand eyes suddenly open. When the arrowhead is not timely, myriad opportunities gather together. Boundless wisdom of differentiation, the gate of samadhi (三昧, concentration) and dharani (總持, retention). A shout illuminates the sky, a strike of the staff brings clouds and rain. Picking up the mountain in front of you, turning your tongue upside down, try to say a phrase for me. If you cannot say it, don't say you saw Hongfu thirty years later.'
福州玄沙僧昭禪師
上堂曰。天上無彌勒。地下無彌勒。且道彌勒在甚麼處。良久。曰。夜行莫踏白。不是水便是石。 上堂。撥轉關棙。透出情塵。截斷古今。露個面目。理事俱到。敲唱雙行。直得泥牛哮吼。露柱驚忙。佛殿走出三門。金剛開口大笑。且道笑個甚麼。遂曰。自家屋裡事。難為說向人。以拂子擊禪床。下座。
平江府南峰云辯禪師
本郡人也。壯年棄妻孥入閩。依瑞峰章禪師圓顱。旋里。謁穹窿圓禪師。中夜忽有得。述二偈呈圓。圓曰。子雖得入。未至當也。切宜著鞭。乃辭扣諸席。后造圓悟。值入室。才踵門。悟曰。看腳下。師打露拄一下。悟曰。何不著實道取一句。云。師若搖頭。弟子擺尾。悟曰。你試擺尾看。師翻筋斗而出。悟大笑。由是知名。歸住城西之思憶。移小湖之觀音。晚居南峰。 僧問。如何是奪人不奪境。曰。霸王到烏江。云。如何是奪境不奪人。曰。築壇拜將。云。如何是人境兩俱奪。曰。萬里山河獲太平。云。如何是人境俱不奪。曰。龍吟霧起。虎嘯風生。云。向上還有事也無。曰。當面嗟過。僧云。真個作家。師曰。白日鬼迷人。一日。入城與道俗行至十郎巷。有問。巷在這裡。十郎在甚麼處。師奮臂曰。隨我來。
臨安府靈隱佛海慧遠禪師
【現代漢語翻譯】 現代漢語譯本： 福州玄沙師備禪師
上堂說法時說：『天上沒有彌勒（未來佛），地下也沒有彌勒。』那麼請問，彌勒究竟在哪裡呢？』停頓片刻，說：『夜晚行走不要踩到白色的東西，那不是水就是石頭。』
上堂說法。撥動門閂，超越情感的塵埃，截斷過去和現在，顯露出本來的面目。事和理都達到，敲打和歌唱同時進行，使得泥做的牛也吼叫起來，露柱也驚慌忙亂。佛殿跑出三門，金剛開口大笑。』那麼請問，笑的是什麼呢？』於是說：『自家屋裡的事，難以向別人訴說。』用拂子敲擊禪床，下座。
平江府南峰云辯禪師
是本郡人。年輕時拋棄妻子兒女前往福建，依從瑞峰章禪師剃度。返回家鄉后，拜見穹窿圓禪師，半夜忽然有所領悟，寫了兩首偈呈給圓禪師。圓禪師說：『你雖然有所領悟，但還沒有達到究竟。一定要努力。』於是辭別，參訪各處。後來拜訪圓悟禪師，正趕上圓悟禪師入室。剛走到門口，圓悟禪師說：『看腳下。』禪師打了一下露柱。圓悟禪師說：『為什麼不用實在的話說一句？』禪師說：『師父如果搖頭，弟子就擺尾。』圓悟禪師說：『你試試擺尾看。』禪師翻了個觔斗走了出去。圓悟禪師大笑。禪師因此而出名。回到家鄉住在城西的思憶寺，后移居小湖的觀音寺，晚年住在南峰。
有僧人問：『什麼是奪人不奪境？』禪師說：『霸王項羽兵敗到烏江自刎。』僧人問：『什麼是奪境不奪人？』禪師說：『築壇拜將。』僧人問：『什麼是人境兩俱奪？』禪師說：『萬里山河獲得太平。』僧人問：『什麼是人境俱不奪？』禪師說：『龍吟霧起，虎嘯風生。』僧人問：『向上還有事嗎？』禪師說：『當面錯過。』僧人說：『真是個內行。』禪師說：『大白天鬼迷惑人。』
有一天，禪師進城與道士俗人走到十郎巷。有人問：『巷在這裡，十郎在哪裡？』禪師揮臂說：『跟我來。』
臨安府靈隱佛海慧遠禪師
English version: Fuzhou Xuansha Shibei Zen Master
In an address, he said, 'There is no Maitreya (future Buddha) in heaven, and there is no Maitreya on earth.' Then, tell me, where is Maitreya? After a long pause, he said, 'When walking at night, don't step on something white; it's either water or stone.'
In another address, he said, 'Turn the latch, transcend the dust of emotions, cut off the past and present, and reveal the original face. Both principle and practice are achieved, striking and singing go hand in hand, causing the mud cow to roar and the dew pillar to be alarmed. The Buddha hall runs out of the three gates, and the Vajra (diamond being) opens his mouth and laughs loudly.' Then, tell me, what is he laughing at? So he said, 'It's a matter within my own house, difficult to explain to others.' He struck the Zen bed with his whisk and descended from the seat.
Pingjiang Prefecture Nanfeng Yunbian Zen Master
He was a native of this prefecture. In his youth, he abandoned his wife and children and went to Fujian, where he was tonsured by Zen Master Ruifeng Zhang. After returning home, he visited Zen Master Qionglong Yuan, and in the middle of the night, he suddenly had an awakening. He presented two verses to Zen Master Yuan. Zen Master Yuan said, 'Although you have gained entry, you have not yet reached the ultimate. You must strive diligently.' So he took his leave and visited various masters. Later, he visited Zen Master Yuanwu, just as Zen Master Yuanwu was entering his room. As soon as he stepped through the door, Zen Master Yuanwu said, 'Watch your step.' The Zen master struck the dew pillar. Zen Master Yuanwu said, 'Why don't you say a real word?' The Zen master said, 'If the master shakes his head, the disciple will wag his tail.' Zen Master Yuanwu said, 'Try wagging your tail and see.' The Zen master somersaulted out. Zen Master Yuanwu laughed loudly. From this, the Zen master became famous. He returned home and lived in the Si'yi Temple in the west of the city, later moving to the Guanyin Temple on Xiaohu Lake, and in his later years, he lived in Nanfeng.
A monk asked, 'What is seizing the person but not seizing the environment?' The Zen master said, 'The Hegemon-King Xiang Yu arrived at the Wujiang River.' The monk asked, 'What is seizing the environment but not seizing the person?' The Zen master said, 'Building an altar to appoint generals.' The monk asked, 'What is seizing both the person and the environment?' The Zen master said, 'Ten thousand miles of mountains and rivers achieve peace.' The monk asked, 'What is neither seizing the person nor seizing the environment?' The Zen master said, 'The dragon roars and the mist rises, the tiger howls and the wind blows.' The monk asked, 'Is there anything beyond this?' The Zen master said, 'Missing it right in front of your face.' The monk said, 'Truly an expert.' The Zen master said, 'In broad daylight, ghosts delude people.'
One day, the Zen master entered the city and walked with Daoists and laypeople to Shilang Lane. Someone asked, 'The lane is here, where is Shilang?' The Zen master waved his arm and said, 'Follow me.'
Lin'an Prefecture Lingyin Fohai Huiyuan Zen Master
【English Translation】 Fuzhou Xuansha Shibei Zen Master
In an address, he said, 'There is no Maitreya (future Buddha) in heaven, and there is no Maitreya on earth.' Then, tell me, where is Maitreya? After a long pause, he said, 'When walking at night, don't step on something white; it's either water or stone.'
In another address, he said, 'Turn the latch, transcend the dust of emotions, cut off the past and present, and reveal the original face. Both principle and practice are achieved, striking and singing go hand in hand, causing the mud cow to roar and the dew pillar to be alarmed. The Buddha hall runs out of the three gates, and the Vajra (diamond being) opens his mouth and laughs loudly.' Then, tell me, what is he laughing at? So he said, 'It's a matter within my own house, difficult to explain to others.' He struck the Zen bed with his whisk and descended from the seat.
Pingjiang Prefecture Nanfeng Yunbian Zen Master
He was a native of this prefecture. In his youth, he abandoned his wife and children and went to Fujian, where he was tonsured by Zen Master Ruifeng Zhang. After returning home, he visited Zen Master Qionglong Yuan, and in the middle of the night, he suddenly had an awakening. He presented two verses to Zen Master Yuan. Zen Master Yuan said, 'Although you have gained entry, you have not yet reached the ultimate. You must strive diligently.' So he took his leave and visited various masters. Later, he visited Zen Master Yuanwu, just as Zen Master Yuanwu was entering his room. As soon as he stepped through the door, Zen Master Yuanwu said, 'Watch your step.' The Zen master struck the dew pillar. Zen Master Yuanwu said, 'Why don't you say a real word?' The Zen master said, 'If the master shakes his head, the disciple will wag his tail.' Zen Master Yuanwu said, 'Try wagging your tail and see.' The Zen master somersaulted out. Zen Master Yuanwu laughed loudly. From this, the Zen master became famous. He returned home and lived in the Si'yi Temple in the west of the city, later moving to the Guanyin Temple on Xiaohu Lake, and in his later years, he lived in Nanfeng.
A monk asked, 'What is seizing the person but not seizing the environment?' The Zen master said, 'The Hegemon-King Xiang Yu arrived at the Wujiang River.' The monk asked, 'What is seizing the environment but not seizing the person?' The Zen master said, 'Building an altar to appoint generals.' The monk asked, 'What is seizing both the person and the environment?' The Zen master said, 'Ten thousand miles of mountains and rivers achieve peace.' The monk asked, 'What is neither seizing the person nor seizing the environment?' The Zen master said, 'The dragon roars and the mist rises, the tiger howls and the wind blows.' The monk asked, 'Is there anything beyond this?' The Zen master said, 'Missing it right in front of your face.' The monk said, 'Truly an expert.' The Zen master said, 'In broad daylight, ghosts delude people.'
One day, the Zen master entered the city and walked with Daoists and laypeople to Shilang Lane. Someone asked, 'The lane is here, where is Shilang?' The Zen master waved his arm and said, 'Follow me.'
Lin'an Prefecture Lingyin Fohai Huiyuan Zen Master
眉之眉山人。族彭氏。世業儒。年十三。因兄從釋。師問曰。出家何為。兄曰。求解脫法。師曰。如是我亦可為。遂白母宋氏。愿偕往。母欣然。遂事藥師院宗辨為僧。詣大慈習經論。四年。去依靈巖徽禪師。久之。微有契會。圓悟領昭覺。師即之。聞悟普說。忽頓悟。仆于眾。眾掖之。乃曰。吾夢覺矣。至暮。與悟問答無滯。悟大喜。以偈贈之。自此機鋒峻發。紹興乙卯春。眉守以象耳命師開法。不就。是歲圓悟順世。師東下抵淮南。出住蟠龍。遷瑯瑘。又移婺普濟．衢定業。光孝郡王趙公令衿．侍郎曾公開。皆問道于師。后居南臺。未幾。過天臺。歷護國．國清．鴻福三寺。尚書沉公介守平江。以虎丘久廢。邀師振之。乾道乙丑。 敕居崇先。明年。被 旨補靈隱。
孝宗皇帝 召入 禁中與酬酢。其道愈尊。癸巳春。特 賜佛海禪師。 上堂曰。道絕名言。法離聞見。打破虛空。成七八片。直饒錮鏴完全。也是由基副箭。 上堂。昨夜來報五參。正值老僧洗腳。起來抖擻精神。末上輸他一著。 上堂。天道虧盈。地道變盈。鬼神害盈。人道惡盈。老僧本貫眉州眉山縣人事。行年癸未十二月十六日巳時建生。自小出家。橫草不拈。豎草不把。路轉山回君自看。南不龜頭北不廈。 上堂。滴水冰生分外
【現代漢語翻譯】 現代漢語譯本： 眉之，眉山人（地名，位於今四川省）。族姓彭氏。世代以儒學為業。十三歲時，因為哥哥出家為僧，便詢問他的師父說：『出家是爲了什麼？』哥哥說：『爲了求解脫之法。』師父說：『如果這樣，我也能做到。』於是稟告母親宋氏，希望一同前往。母親欣然同意。於是跟隨藥師院的宗辨為僧。前往大慈寺學習經論，四年後，離開依止靈巖寺的徽禪師。過了很久，稍微有所領悟。圓悟禪師住持昭覺寺，眉之便前往。聽到圓悟禪師的開示，忽然頓悟。倒在人群中，眾人扶起他。他說：『我如夢初醒啊。』到了晚上，與圓悟禪師問答毫無障礙。圓悟禪師非常高興，作偈贈送給他。從此機鋒敏銳，言辭犀利。紹興乙卯年春天，眉州長官用大象的耳朵（象耳，指珍貴的物品）請眉之禪師開壇講法，眉之沒有答應。這年圓悟禪師圓寂。眉之禪師向東來到淮南，開始住持蟠龍寺，后遷往瑯琊寺，又移居婺州的普濟寺、衢州的定業寺。光孝郡王趙公令衿、侍郎曾公開，都向眉之禪師問道。後來居住在南臺寺。沒過多久，經過天臺山，歷任護國寺、國清寺、鴻福寺的住持。尚書沉公介鎮守平江，因為虎丘寺荒廢已久，邀請眉之禪師來振興它。乾道乙丑年，皇帝下令眉之禪師居住在崇先寺。第二年，奉旨接替住持靈隱寺。
孝宗皇帝召見眉之禪師到皇宮中，與他酬唱應答。眉之禪師的道行更加受到尊重。癸巳年春天，特別賜予『佛海禪師』的稱號。上堂說法時說：『道超越了名言，法脫離了見聞。打破虛空，成為七零八碎。即使是完美無缺的鎧甲，也只是由基的備用箭。』上堂說法：『昨夜來報告五參，正趕上老僧洗腳。起來抖擻精神，最終還是輸了一招。』上堂說法：『天道虧損盈滿，地道變化盈滿，鬼神損害盈滿，人道厭惡盈滿。老僧的籍貫是眉州眉山縣人，生於癸未年十二月十六日巳時。從小出家，橫著的草不拿，豎著的草也不動。路轉山回，你自己看。南不像南，北不像北。』上堂說法：『滴水成冰，格外寒冷。』
【English Translation】 English version: Mei-zhi, a native of Meishan (a place name, located in present-day Sichuan Province). His family name was Peng. His family had been engaged in Confucianism for generations. At the age of thirteen, because his elder brother became a monk, he asked his master: 'What is the purpose of becoming a monk?' His brother said: 'To seek the path of liberation.' The master said: 'If that's the case, I can do it too.' So he told his mother, Song, that he wanted to go with him. His mother gladly agreed. So he followed Zongbian of Yaoshi Monastery as a monk. He went to Daci Temple to study scriptures and treatises. Four years later, he left to rely on Chan Master Hui of Lingyan Temple. After a long time, he had a slight understanding. Chan Master Yuanwu resided at Zhaojue Temple, and Mei-zhi went there. Hearing Chan Master Yuanwu's teachings, he suddenly had an epiphany. He fell in the crowd, and the crowd helped him up. He said: 'I have awakened from a dream.' In the evening, he answered questions with Chan Master Yuanwu without any obstacles. Chan Master Yuanwu was very happy and gave him a verse. From then on, his wit was sharp and his words were sharp. In the spring of the Yi-Mao year of the Shaoxing era, the governor of Meizhou asked Chan Master Mei-zhi to open a Dharma assembly with elephant ears (xiang er, referring to precious items), but Mei-zhi refused. In that year, Chan Master Yuanwu passed away. Chan Master Mei-zhi went east to Huainan, began to reside at Panlong Temple, and later moved to Langya Temple, and then moved to Puji Temple in Wuzhou and Dingye Temple in Quzhou. Zhao Gong Lingjin, the Prince of Guangxiao, and Zeng Gongkai, the Vice Minister, both asked Chan Master Mei-zhi for guidance. Later, he lived in Nantai Temple. Before long, he passed through Tiantai Mountain and served as the abbot of Huguo Temple, Guoqing Temple, and Hongfu Temple. Shangshu Shen Gongjie guarded Pingjiang. Because Hugiu Temple had been abandoned for a long time, he invited Chan Master Mei-zhi to revitalize it. In the Yi-Chou year of the Qiandao era, the emperor ordered Chan Master Mei-zhi to reside in Chongxian Temple. The following year, he was ordered to take over as abbot of Lingyin Temple.
Emperor Xiaozong summoned Chan Master Mei-zhi to the palace and exchanged poems and answers with him. Chan Master Mei-zhi's Taoism became more respected. In the spring of the Gui-Si year, he was specially granted the title of 'Chan Master Fohai'. When he ascended the hall to preach, he said: 'The Tao transcends names and words, and the Dharma is detached from seeing and hearing. Break the void into pieces. Even if it is a perfect armor, it is just Youji's spare arrow.' Ascending the hall to preach: 'Last night, I reported five participations, just in time for the old monk to wash his feet. Get up and shake your spirits, and in the end, you still lose a move.' Ascending the hall to preach: 'The way of heaven loses fullness, the way of earth changes fullness, ghosts and gods harm fullness, and people hate fullness. The old monk's ancestral home is Meishan County, Meizhou, born at Si time on the sixteenth day of the twelfth month of the Guiwei year. He became a monk since he was a child, and he doesn't pick up the horizontal grass or move the vertical grass. The road turns and the mountain returns, you can see for yourself. It's not like the south, it's not like the north.' Ascending the hall to preach: 'A drop of water turns into ice, which is especially cold.'
寒。凍云環合鎖峰巒。根塵不昧心珠露。眨上眉毛子細看。 上堂。新歲有來由。烹茶上酒樓。一雙無兩腳。半個有三頭。穿出神難辨。相逢鬼見愁。倒吹無孔笛。促拍舞涼州。咄。 上堂。好是仲春漸暖。那堪寒食清明。萬疊雲山聳翠。一天風月為鄰。在處華紅柳綠。湖天浪穩風平。山禽枝上語諄諄。再三𤨏𤨏碎碎。囑付叮叮嚀嚀。你且道他叮嚀囑付個甚麼。卓拄杖曰。記取明年今日。依舊寒食清明。 上堂。舉。僧問睦州。以一重去一重即不問。不以一重去一重時如何。州曰。昨日栽茄子。今朝種冬瓜。師曰。問者善問不解答。答者善答不解問。山僧今日向饑鷹爪下奪肉。猛虎口裡橫身。為你諸人說個樣子。登壇道士羽衣輕。咒力雖窮法轉新。拇指破開天地闇。蛇頭攧落鬼神驚。 僧問。十二時中教學人如何用心。曰。蘸雪吃冬瓜。 問。浩浩塵中如何辨主。曰。木狗頭邊鐮切菜。云。莫便是和尚為人處也無。曰。研槌撩撩饦。 問。即心即佛時如何。曰。頂分丫角。云。非心非佛時如何。曰。耳墜金環。云。不是心。不是佛。不是物。又作么生。曰。禿頂修羅舞柘枝。 問。東山水上行。意旨如何。曰。初三十一。不用擇日。 問。文殊是七佛之師。為甚麼出女子定不得。曰。擔頭不掛針。 問。昔有一秀才。
【現代漢語翻譯】 現代漢語譯本 寒冷啊。厚厚的雲層環繞聚合，鎖住了重重山峰。六根和塵境沒有被矇蔽，自性的心珠顯露出來。仔細地看看眉毛之上。
上堂說法。新的一年自有其來歷。烹茶，然後到酒樓飲酒。一雙腳卻不是兩隻。『有』字去掉一半卻有三個頭。想要穿過，神仙也難以分辨。狹路相逢，鬼見了也發愁。倒過來吹奏沒有孔的笛子，急促地打著節拍跳涼州舞。咄！
上堂說法。最好是仲春時節天氣漸暖，哪裡經得起寒食和清明呢。重重疊疊的雲山聳立著翠綠，整個天空的風光月色都與我們為鄰。到處都是鮮艷的花朵和碧綠的柳樹，湖面平靜，風也平穩。山中的鳥兒在樹枝上語氣懇切，再三地、細碎地、叮叮嚀嚀地囑咐著。你們說它叮嚀囑咐的是什麼呢？用拄杖敲擊地面說：『記住明年今日，依舊是寒食和清明。』
上堂說法。引用。有僧人問睦州禪師：『用一層去掉一層的情況暫且不問，不用一層去掉一層時如何？』睦州禪師回答說：『昨天栽種茄子，今天播種冬瓜。』我說：『提問的人善於提問卻不求解答，回答的人善於回答卻不理解提問。』我今天就要在飢餓的鷹爪下奪取肉食，在兇猛的老虎口中橫身而出，為你們各位說個樣子。登上祭壇的道士身穿輕盈的羽衣，咒語的力量即使窮盡，法術也會變得新奇。拇指劃破，天地陷入黑暗，蛇頭掉落，鬼神驚恐。
有僧人問：『一天十二個時辰中，教導學人應該如何用心？』禪師回答說：『蘸著雪吃冬瓜。』
有僧人問：『在浩浩蕩蕩的塵世中，如何辨別主人？』禪師回答說：『用木狗的頭在鐮刀旁切菜。』僧人說：『莫非這就是和尚您待人接物的地方嗎？』禪師回答說：『用研槌胡亂地攪拌食物。』
有僧人問：『即心即佛時如何？』禪師回答說：『頭頂分出丫角。』僧人說：『非心非佛時如何？』禪師回答說：『耳朵上戴著金環。』僧人說：『不是心，不是佛，不是物，又該如何？』禪師回答說：『禿頂的修羅跳著柘枝舞。』
有僧人問：『東山在水上行走，意旨如何？』禪師回答說：『初三十一，不用選擇日子。』
有僧人問：『文殊菩薩（Manjusri）是七佛之師，為什麼卻無法使女子從禪定中出來？』禪師回答說：『扁擔頭上不掛針。』
有僧人問：『從前有個秀才……』
【English Translation】 English version It's cold. Frozen clouds encircle and lock the mountain peaks. The six roots and dusts are not obscured; the mind-pearl of self-nature is revealed. Take a close look above your eyebrows.
Ascending the hall to preach. The new year has its origins. Brew tea and go to the wine shop. A pair of feet, yet not two. 'You' (有) loses half, yet has three heads. To pass through is difficult even for deities to discern. Meeting on a narrow path, even ghosts are troubled. Play the flute without holes backwards, beat the rhythm quickly and dance the Liangzhou dance. DOH!
Ascending the hall to preach. It is best when the weather gradually warms in mid-spring, how can we bear the Cold Food Festival (Hanshi) and Qingming Festival (Qingming)? Layer upon layer of cloud mountains rise with verdant green, the wind and moonlight of the entire sky are our neighbors. Everywhere are bright flowers and green willows, the lake is calm, and the wind is steady. The mountain birds on the branches speak earnestly, repeatedly, minutely, and earnestly instructing. What do you say they are earnestly instructing? Strike the ground with a staff and say: 'Remember next year today, it will still be the Cold Food Festival and Qingming Festival.'
Ascending the hall to preach. Quoting. A monk asked Zen Master Muzhou: 'I won't ask about removing one layer with one layer. What about not removing one layer with one layer?' Zen Master Muzhou replied: 'Yesterday I planted eggplants, today I sow winter melons.' I say: 'The questioner is good at asking but does not seek an answer, the answerer is good at answering but does not understand the question.' Today I will snatch meat from the claws of a hungry hawk, and stand in the mouth of a fierce tiger, to tell you all what it is like. The Taoist priest ascending the altar wears light feather robes, even if the power of the incantation is exhausted, the magic will become new. The thumb breaks open, and heaven and earth fall into darkness, the snake's head falls, and ghosts and gods are terrified.
A monk asked: 'How should one use the mind to learn during the twelve hours of the day?' The Zen master replied: 'Dip in snow and eat winter melon.'
A monk asked: 'How to distinguish the master in the vast dust?' The Zen master replied: 'Cut vegetables with a sickle next to the wooden dog's head.' The monk said: 'Is this perhaps where the monk treats people?' The Zen master replied: 'Stir the food haphazardly with a pestle.'
A monk asked: 'What about when the mind is the Buddha?' The Zen master replied: 'The top of the head splits into forked horns.' The monk said: 'What about when it is neither mind nor Buddha?' The Zen master replied: 'Wearing golden rings on the ears.' The monk said: 'It is not mind, not Buddha, not a thing, what should it be?' The Zen master replied: 'A bald-headed Asura (Asura) dances the Zhe Zhi dance.'
A monk asked: 'Dongshan walks on the water, what is the meaning?' The Zen master replied: 'The first and the thirtieth, no need to choose a day.'
A monk asked: 'Manjusri (Manjusri) is the teacher of the Seven Buddhas, why can't he get a woman out of samadhi?' The Zen master replied: 'No needle hangs on the carrying pole.'
A monk asked: 'Once there was a scholar...'
作無鬼論。論成。時有一鬼叱曰。你爭奈我何。意作么生。師以手斫額曰。何似生。僧云。只如五祖以手作鵓鳩觜。云。谷呱呱。又且如何。曰。自領出去。 問。庵內人為甚麼不知庵外事。曰。拄杖橫挑鐵蒺䔧。 問。不與萬法為侶者是甚麼人。曰。腳踏轆轤。 一日。鳴鼓升堂。師潛坐帳中。侍僧尋之。師忽撥開帳曰。只在這裡。因甚麼不見。僧無對。師曰。大斧斫三門。 問僧。一大藏教是惡口。如何是本身盧舍那。僧云。天臺普請。南嶽遊山。師升座別曰。阿耨達池深四十丈。闊四十丈。乙未秋。師示眾曰。淳熙二年閏季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不相干。彼此分一半。一種作貴人。教誰賣柴炭。向你道不可毀。不可讚。體若虛空沒涯岸。相喚相呼歸去來。記取明年正月半。都下喧傳之。果於丙申得辛后一日感微疾。至上元。揮偈安坐而化。偈曰。拗折秤錘。掀翻露布。突出機先。鴉飛不度。留七日。顏色不異。是月二十五日。塔全身於寺之烏峰。送者幾萬人。世壽七十四。僧臘五十九。
成都府正法建禪師
上堂曰。兔馬有角。牛羊無角。絕毫絕𨤲。如山如岳。針鋒上師子翻身。藕竅中大鵬展翼。等閑突過北俱盧。日月星辰一時黑。
溫州雁山靈峰㑃堂中仁禪師
【現代漢語翻譯】 現代漢語譯本 作無鬼論。論成。時有一鬼叱曰：『你爭奈我何？』意作么生？師以手斫額曰：『何似生？』僧云：『只如五祖以手作鵓鳩（bó jiū，鴿子的別稱）觜（zī，同「嘴」）。云：谷呱呱。又且如何？』曰：『自領出去。』 問：『庵（ān，小寺廟）內人為甚麼不知庵外事？』曰：『拄杖橫挑鐵蒺藜（jí lí，一種帶刺的植物）。』 問：『不與萬法為侶者是甚麼人？』曰：『腳踏轆轤（lù lú，一種起重灌置）。』 一日，鳴鼓升堂。師潛坐帳中。侍僧尋之。師忽撥開帳曰：『只在這裡。因甚麼不見？』僧無對。師曰：『大斧斫三門。』 問僧：『一大藏教是惡口，如何是本身盧舍那（lú shè nà，報身佛）？』僧云：『天臺普請（pǔ qǐng，僧眾一起勞作），南嶽遊山。』師升座別曰：『阿耨達（ā nòu dá，無熱惱）池深四十丈，闊四十丈。』 乙未秋，師示眾曰：『淳熙二年閏季秋九月旦。鬧處莫出頭，冷地著眼看。明暗不相干，彼此分一半。一種作貴人，教誰賣柴炭？向你道不可毀，不可讚。體若虛空沒涯岸。相喚相呼歸去來，記取明年正月半。』都下喧傳之。果於丙申得辛后一日感微疾。至上元，揮偈（jì，佛教頌詞）安坐而化。偈曰：『拗（ǎo，折斷）折秤錘，掀翻露布（lù bù，告示），突出機先，鴉飛不度。』留七日，顏色不異。是月二十五日，塔全身於寺之烏峰。送者幾萬人。世壽七十四，僧臘五十九。 成都府正法建禪師 上堂曰：『兔馬有角，牛羊無角。絕毫絕𨤲（máo，細微）。如山如岳。針鋒上師子翻身，藕竅中大鵬展翼。等閑突過北俱盧（běi jù lú，四大部洲之一），日月星辰一時黑。』 溫州雁山靈峰㑃堂中仁禪師
【English Translation】 English version He composed 'On the Non-Existence of Ghosts'. Upon completion of the treatise, a ghost rebuked him, saying, 'What can you do to me?' What is the meaning of this? The master struck his forehead with his hand and said, 'What is it like to be alive?' A monk said, 'It is like the Fifth Patriarch making a pigeon's (bó jiū) beak with his hand, saying, 'Gugu.' What about that?' The master said, 'Lead yourself out.' A monk asked, 'Why do people inside the hermitage (ān) not know what is happening outside?' The master said, 'A staff horizontally picks up iron caltrops (jí lí).' A monk asked, 'Who is it that does not associate with the myriad dharmas?' The master said, 'Stepping on a windlass (lù lú).' One day, the drum was sounded to ascend the hall. The master was secretly sitting in a tent. An attendant monk looked for him. The master suddenly opened the tent and said, 'I am right here. Why can't you see me?' The monk had no reply. The master said, 'A large axe chops the three gates.' A monk asked, 'The entire Tripitaka is evil speech. What is the Dharmakaya (lú shè nà) itself?' The monk said, 'Tiantai (place name) invites all the monks to work, Nanyue (place name) tours the mountains.' The master ascended the seat and said separately, 'Lake Anavatapta (ā nòu dá) is forty fathoms deep and forty fathoms wide.' In the autumn of the year Yiwèi, the master addressed the assembly, saying, 'The first day of the ninth month of the intercalary season of autumn in the second year of Chunxi. Do not stick your head out in noisy places, look carefully in quiet places. Light and darkness are not related, each takes half. One kind becomes a noble person, who will sell firewood? I tell you it cannot be destroyed, cannot be praised. The body is like empty space without boundaries. Call to each other to return, remember the fifteenth day of the first month next year.' The whole city spread the word. Indeed, on the day after Xin in the year Bingshen, he felt slightly ill. On the Shangyuan Festival, he waved his verse and sat peacefully and passed away. The verse said, 'Break the steelyard, overturn the proclamation, stand out before the opportunity, crows cannot fly over.' He remained for seven days, his complexion unchanged. On the twenty-fifth day of that month, his whole body was placed in a stupa on Crow Peak of the temple. Tens of thousands of people sent him off. His worldly age was seventy-four, and his monastic age was fifty-nine. Chan Master Zhengfa Jian of Chengdu Prefecture Ascending the hall, he said, 'Rabbits and horses have horns, cows and sheep have no horns. Absolutely no hair or dust (máo). Like a mountain, like a peak. A lion turns over on the tip of a needle, a roc spreads its wings in a lotus root hole. Casually breaking through Uttarakuru (běi jù lú), the sun, moon, and stars are all black at once.' Chan Master Zhongren of Yandang Mountain Lingfeng Temple in Wenzhou
洛陽人也。少依東京奉先院出家。宣和初。 賜牒于 慶基殿。落髮進具。后往來三藏譯經所。諦窮經論。特於宗門未之信。時圓悟 詔居天寧。凌晨謁之。悟方為眾入室。師見敬服。奮然造前。悟曰。依經解義。三世佛冤。離經一字。即同魔說。速道。師擬對。悟劈口擊之。因墜一齒。即大悟。竟留天寧。由是師資契合。請問無間。自南渡。隆興初。開法大覺。遷中天竺。次徙靈峰。 上堂曰。九十春光已半過。養花天氣正融和。海棠枝上鶯聲好。道與時流見得么。然雖如是。且透聲透色一句作么生道。金勒馬嘶芳草地。玉樓人醉杏花天。 上堂。舉狗子無佛性話。乃曰。二八佳人刺繡遲。紫荊花下囀黃鸝。可憐無限傷春意。盡在停針不語時。淳熙甲午四月八日。 孝宗皇帝 詔入。 賜座說法。 皇帝遂舉不與萬法為侶因緣俾拈提。師拈罷。頌曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上揚州。癸亥中。升堂告眾而逝。
臺州天封覺禪師
上堂曰。無生國里未是安居。萬仞崖頭豈容駐足。且望空撒手。直下翻身一句作么生道。人逢好事精神爽。入火真金色轉鮮。
成都府昭覺道祖首座
初見圓悟。于即心是佛語下發明。久之。悟命分座。一日。為眾入室。餘二十許人。祖忽問曰。
【現代漢語翻譯】 現代漢語譯本： 他是洛陽人。年輕時在東京奉先院出家。宣和初年，朝廷在慶基殿賜予他度牒，正式剃度受戒。之後他常去三藏譯經所，仔細研究經論，但對禪宗卻未能信服。當時圓悟（禪師名號）奉詔住在天寧寺，他凌晨去拜見。圓悟正在為大眾開示，他見了十分敬佩，奮然上前。圓悟說：『依經文解釋義理，三世諸佛都要喊冤；離開經文哪怕一個字，就如同魔說。』快說！他剛要回答，圓悟劈頭就打，打掉他一顆牙齒，他因此大悟。於是留在天寧寺，師徒之間非常契合，請教問題沒有隔閡。南渡之後，隆興初年，他在大覺寺開法，后遷到中天竺寺，又遷到靈峰寺。上堂說法時說：『九十個春天已經過去一半，養花的天氣正溫暖和煦。海棠枝頭黃鶯鳴叫得多麼動聽，這個「道」與世俗之人能看得明白嗎？』雖然如此，那麼，如何說那透聲透色的一句呢？金鞍駿馬在芳草地上嘶鳴，華麗樓閣里的人們在杏花天里沉醉。』上堂說法，舉了『狗子無佛性』的話頭，於是說：『二八佳人刺繡遲緩，紫荊花下黃鸝婉轉啼鳴。可惜那無限的傷春之意，全在那停針不語之時。』淳熙甲午年四月八日，孝宗皇帝下詔讓他入宮，賜座說法。皇帝於是舉出『不與萬法為侶』的因緣，讓他拈提。他拈提完畢，頌道：『秤錘里也能榨出油，閒言長語都停止吧。腰纏十萬貫錢，騎著仙鶴上揚州。』癸亥年中，升座告別大眾而去世。
臺州天封覺禪師
上堂說法時說：『無生之國里還不是安穩的居所，萬仞懸崖邊哪裡能夠停留腳步？那麼，如何說那望空撒手，直接翻身的一句呢？人逢喜事精神爽快，進入烈火真金的顏色更加鮮艷。』
成都府昭覺道祖首座
最初拜見圓悟時，在『即心是佛』這句話下有所發明。時間長了，圓悟命他分座說法。一天，為大眾開示，有二十多人，道祖忽然問道：
【English Translation】 English version: He was a native of Luoyang. In his youth, he became a monk at Fengxian Monastery in Dongjing (present-day Kaifeng). In the early years of the Xuanhe era (1119-1125), the court granted him a certificate of ordination at Qingji Hall, and he was formally tonsured and received the precepts. Later, he frequently visited the Tripitaka translation centers, meticulously studying the scriptures and treatises, but he remained unconvinced by the Zen school. At that time, Yuanwu (Zen master's name) was ordered to reside at Tianning Monastery. He went to visit him early in the morning. Yuanwu was in the midst of giving instructions to the assembly. Seeing this, he was filled with respect and admiration, and he stepped forward resolutely. Yuanwu said, 'To explain the meaning according to the scriptures is to wrong the Buddhas of the three worlds; to deviate from the scriptures by even a single word is to be in league with demons.' Speak quickly! As he was about to reply, Yuanwu struck him in the face, causing him to lose a tooth, and he experienced great enlightenment as a result. Thereupon, he remained at Tianning Monastery, and the relationship between master and disciple was perfectly harmonious, with no barriers to their questions and answers. After the Southern Crossing (of the Song Dynasty), in the early years of the Longxing era (1163-1164), he began to propagate the Dharma at Dajue Monastery, later moving to Zhongtianzhu Monastery, and then to Lingfeng Monastery. In his Dharma talk, he said, 'Half of the ninety springs have already passed, and the weather for nurturing flowers is warm and harmonious. The orioles sing beautifully on the branches of the crabapple trees. Can the 'Dao' be seen by those of the world?' Although this is so, how do you speak the phrase that penetrates sound and color? 'Golden-bridled horses neigh on the fragrant grass, and people in jade pavilions are drunk in the apricot blossom sky.' In his Dharma talk, he cited the story of 'Does a dog have Buddha-nature?' and then said, 'A maiden of sixteen or eighteen is slow to embroider, and orioles chirp beneath the purple cercis flowers. Alas, the boundless feeling of sadness for spring is all in the moment of stopping the needle and remaining silent.' On the eighth day of the fourth month of the Jiawu year of the Chunxi era (1174), Emperor Xiaozong (Emperor's title) issued an edict summoning him to the palace, and granted him a seat to expound the Dharma. The emperor then raised the cause of 'not being a companion to the myriad dharmas' and asked him to comment on it. After he had commented, he composed a verse: 'Oil can be squeezed from a weight, idle words and long speeches should cease. With ten thousand strings of cash around my waist, I ride a crane to Yangzhou.' In the year Guihai, he ascended the platform to bid farewell to the assembly and passed away.
Zen Master Jue of Tianfeng Monastery in Taizhou
In his Dharma talk, he said, 'The land of no-birth is not yet a place of peaceful dwelling, and the edge of a ten-thousand-fathom cliff is no place to rest your feet. Then, how do you speak the phrase of letting go into emptiness and turning around directly? When people encounter good fortune, their spirits are refreshed, and when true gold enters the fire, its color becomes even more brilliant.'
Chief Seat Daozu of Zhaojue Monastery in Chengdu Prefecture
When he first met Yuanwu, he had an awakening under the saying 'Mind itself is Buddha.' After a long time, Yuanwu ordered him to share the seat and expound the Dharma. One day, while giving instructions to the assembly, with more than twenty people present, Daozu suddenly asked:
生死到來。如何迴避。眾無對。祖擲下拂子。奄然而逝。眾皆愕眙。亟以聞悟。悟至。召曰。祖首座。祖張目視之。悟曰。抖擻精神透關去。祖點頭。竟爾趨寂。
南康軍云居宗振首座
丹丘人也。依圓悟于云居。一日。因仰瞻鐘閣。倏然契證。有詰之者。振酬以三偈。其後曰。我有一機。直下示伊。青天霹靂。電卷星馳。德山臨濟。棒喝徒施。不傳之妙。于汝何虧。悟見大悅。竟以節操自高。道望愈重。嘗書壁曰。住在千峰最上層。年將耳順任騰騰。免教名字掛人齒。甘作今朝百拙僧。
覺庵道人。祖氏
建寧游察院之侄女也。幼志不出適。留心祖道。趨圓悟之席。于悟示眾語下。瞭然明白。悟曰。更須飏卻所見。始得自由。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙。
令人本明
亡其族裡。號明室。自機契圓悟。遍參名宿。皆蒙印可。紹興庚申二月望。親書三偈。寄呈泐潭草堂清禪師。微露謝世之意。至旬末。別親里而終。草堂䟦其偈。后為刊行。大慧禪師亦嘗垂語發揚。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈華生淤泥。人來問我若何為。吃粥吃飯了。洗缽盂。莫管他。莫管他。終日癡憨算
【現代漢語翻譯】 現代漢語譯本 生死到來，如何迴避？眾人都無言以對。云居宗振首座的師父圓悟克勤禪師擲下拂子，溘然長逝。眾人皆驚愕不已，趕緊將此事告知悟禪師。悟禪師趕來，召呼：『祖首座！』祖首座睜開眼睛看著他。悟禪師說：『抖擻精神，透脫生死關！』祖首座點頭，最終安然圓寂。
南康軍云居宗振首座
是丹丘人。依止圓悟克勤禪師在云居山修行。一日，因仰望鐘閣，忽然契合證悟。有人問他證悟的境界，宗振首座以三首偈語作答，其中一首說：『我有一機，直下示伊。青天霹靂，電卷星馳。德山（Deshan）臨濟（Linji），棒喝徒施。不傳之妙，于汝何虧？』圓悟克勤禪師見后非常高興。宗振首座最終以高尚的節操自許，道行聲望也日益隆重。他曾書寫在墻壁上說：『住在千峰最上層，年將耳順任騰騰。免教名字掛人齒，甘作今朝百拙僧。』
覺庵道人，俗姓祖
是建寧游察院的侄女。從小立志不嫁，專心研究佛法。前往圓悟克勤禪師處求學，在圓悟克勤禪師開示的言語下，瞭然明白。圓悟克勤禪師說：『更須拋棄所見，才能得到自由。』覺庵道人回答偈語說：『露柱抽橫骨，虛空弄爪牙。直饒玄會得，猶是眼中沙。』
令人本明
忘記了他的族裡，號為明室。自從與圓悟克勤禪師的機緣相合后，遍參各處名宿，都得到他們的認可。紹興庚申年二月十五，親自書寫三首偈語，寄給泐潭草堂清禪師，稍微透露出謝世之意。到本月下旬，與親人告別而終。草堂禪師在偈語后題跋，後來將之刊行。大慧禪師也曾垂語發揚。偈語說：『不識煩惱是菩提（Bodhi），若隨煩惱是愚癡。起滅之時須要會，鷂過新羅人不知。不識煩惱是菩提，凈華生淤泥。人來問我若何為，吃粥吃飯了，洗缽盂。莫管他，莫管他，終日癡憨算。』
【English Translation】 English version When life and death arrive, how can one avoid them? The assembly was silent. The master (Yunju Zongzhen's teacher, Yuanwu Keqin) threw down his whisk and passed away suddenly. The assembly was shocked and quickly informed Wu (Zongzhen). Wu arrived and called out, 'Chief Zuo!' Zuo opened his eyes and looked at him. Wu said, 'Rouse your spirit and pass through the barrier!' Zuo nodded and then peacefully passed away.
Chief Zuo Zongzhen of Yunju, Nankang Army
He was a native of Danqiu. He followed Yuanwu at Yunju. One day, while looking up at the bell tower, he suddenly attained enlightenment. When someone questioned him about it, Zongzhen responded with three verses, one of which said: 'I have a mechanism to show directly to him. A thunderbolt in the clear sky, lightning flashes and stars scatter. Deshan (Deshan) and Linji (Linji), their shouts and blows are in vain. The subtlety that is not transmitted, what loss is it to you?' Yuanwu was very pleased to see this. Zongzhen eventually esteemed himself for his integrity, and his reputation grew. He once wrote on the wall: 'Living on the highest peak of a thousand mountains, nearing sixty years old, I drift along. To avoid my name being on people's lips, I willingly become a clumsy monk today.'
Taoist Jue'an, surname Zu
She was the niece of the Jianning Touring Inspector. From a young age, she resolved not to marry and focused on studying the ancestral path. She went to Yuanwu's seat, and under Yuanwu's words to the assembly, she clearly understood. Yuanwu said, 'You must discard what you have seen to gain freedom.' Zu responded with a verse: 'The pillar draws out horizontal bones, the void plays with claws and teeth. Even if you understand the profound, it is still sand in your eyes.'
Lingren Benming
He forgot his clan and was known as Mingshi. Since his affinity with Yuanwu, he visited famous monks everywhere and was approved by all of them. On the fifteenth day of the second month of the Gengshen year of Shaoxing, he personally wrote three verses and sent them to Chan Master Caotang Qing of Letan, subtly revealing his intention to pass away. At the end of the month, he bid farewell to his relatives and passed away. Caotang wrote a postscript to his verses, which were later published. Chan Master Dahui also once praised and promoted them. The verses say: 'Not knowing that affliction is Bodhi (Bodhi), if you follow affliction, you are foolish. You must understand the moment of arising and ceasing, the hawk passes over Silla, and people do not know. Not knowing that affliction is Bodhi, pure flowers grow in the mud. If people ask me what to do, I eat porridge and rice, then wash my bowl. Don't worry about it, don't worry about it, all day long I am foolishly calculating.'
海沙。要識本來真面目。便是祖師一木叉。道不得底叉下死。道得底也叉下死。畢竟如何。不許夜行。投明須到。
成都府范縣君者
𡠉居歲久。常坐而不臥。聞圓悟被旨歸住昭覺。往禮拜。請示入道因緣。悟令看不是心。不是佛。不是物。是個甚麼。久無所契。范泣告悟曰。和尚有何方便。令某易會。悟曰。卻有個方便。遂令只看是個甚麼。後有省。曰。元來恁么地近那。
嘉泰普燈錄卷第十五
音釋
㑃于效切 衿音今 謔虛約切 剃他計切 珵音呈 裓古得切 穌素姑切 酋自秋切 崛渠勿切 嶼音序 𢶍蘇答切 歆許金切 貂音凋 滉胡廣切 狻素官切 猊音倪 鸑音岳 鷟食角切 槵音患 饡作管切 楠音南 椹食荏切 溯音素 歐音區 儺音那 眨側洽切 窿音隆 錮音固 鏴音路 抖音斗 擻音叟 諄章倫切 蘸莊陷切 鐮音簾 呱音孤 搦女白切 愕五各切 眙音怡 𡠉音貍 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十六
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十五世(臨濟十一世楊岐四世)
太平佛鑒慧勤禪師法嗣
常德府文殊心道禪師
眉之丹棱人。族徐氏。年
【現代漢語翻譯】 現代漢語譯本： 海沙：想要認識你本來的真實面目，那就是祖師（Bodhidharma）的一木叉（Ekottara，佛教戒律之一）。說不得的，在木叉下死；說得的，也在木叉下死。 到底應該如何？ 不允許夜間行走，天亮之前必須到達。
成都府的范縣君： 長期居住，經常坐禪而不睡覺。 聽說圓悟（Yuanwu）奉旨回到昭覺寺（Zhaojue Temple）居住，前去禮拜，請求開示入道的因緣。 圓悟讓他參看『不是心，不是佛，不是物，是個什麼？』 很久沒有領悟。 范哭著告訴圓悟說：『和尚有什麼方便法門，能讓我容易領會？』 圓悟說：『倒有個方便法門。』 於是讓他只參看『是個什麼？』 後來有所領悟，說：『原來這麼近啊！』
《嘉泰普燈錄》卷第十五
音釋
㑃于效切 衿音今 謔虛約切 剃他計切 珵音呈 裓古得切 穌素姑切 酋自秋切 崛渠勿切 嶼音序 𢶍蘇答切 歆許金切 貂音凋 滉胡廣切 狻素官切 猊音倪 鸑音岳 鷟食角切 槵音患 饡作管切 楠音南 椹食荏切 溯音素 歐音區 儺音那 眨側洽切 窿音隆 錮音固 鏴音路 抖音斗 擻音叟 諄章倫切 蘸莊陷切 鐮音簾 呱音孤 搦女白切 愕五各切 眙音怡 𡠉音貍 《卍新續藏》第 79 冊 No. 1559 《嘉泰普燈錄》
《嘉泰普燈錄》卷第十六
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十五世(臨濟十一世楊岐四世)
太平佛鑒慧勤禪師法嗣
常德府文殊心道禪師
眉州丹棱人。 族徐氏。 年
【English Translation】 English version: Seasand: If you want to recognize your original true face, that is the Ekottara (one of the Buddhist precepts) of the Patriarch (Bodhidharma). Those who cannot speak of it, die under the Ekottara; those who can speak of it, also die under the Ekottara. What should be done after all? Night travel is not allowed; you must arrive before dawn.
Fan Xianjun of Chengdu Prefecture: He lived for a long time, often sitting in meditation without sleeping. Hearing that Yuanwu (a Chan master) had returned to Zhaojue Temple (a temple name) by imperial order, he went to pay his respects and asked for guidance on the causes and conditions for entering the Way. Yuanwu told him to contemplate, 'It is not mind, not Buddha, not a thing; what is it?' For a long time, he had no understanding. Fan wept and told Yuanwu, 'What expedient means does the master have to make it easy for me to understand?' Yuanwu said, 'There is an expedient means.' Then he told him to only contemplate, 'What is it?' Later, he had an awakening and said, 'So it was so close!'
Jia Tai Pu Deng Lu, Volume 15
Phonetic Annotations
㑃于效切 衿音今 謔虛約切 剃他計切 珵音呈 裓古得切 穌素姑切 酋自秋切 崛渠勿切 嶼音序 𢶍蘇答切 歆許金切 貂音凋 滉胡廣切 狻素官切 猊音倪 鸑音岳 鷟食角切 槵音患 饡作管切 楠音南 椹食荏切 溯音素 歐音區 儺音那 眨側洽切 窿音隆 錮音固 鏴音路 抖音斗 擻音叟 諄章倫切 蘸莊陷切 鐮音簾 呱音孤 搦女白切 愕五各切 眙音怡 𡠉音貍 Wan Xin Xu Zang, Volume 79, No. 1559, Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu, Volume 16
Compiled by the monk (Zhengshou) of Bao'en Guangxiao Chan Monastery in Pingjiang Prefecture (臣)
15th Generation of Nanyue (11th Generation of Linji, 4th Generation of Yangqi)
Dharma Successor of Chan Master Fo Jian Huiqin of Taiping
Chan Master Xin Dao of Wenshu in Changde Prefecture
A man from Danleng in Meizhou. Of the Xu clan. At the age of
三十。得度具戒。游成都。從師授唯識論。自以為至。有同齊詰之曰。三界唯心。萬法唯識。今目前境象樅然。心識安在。師愕立。遂出關。依谷隱顯禪師。歷十祀。周流江淮。抵舒之太平。遇鑒小參。舉趙州柏樹子話。至覺鐵觜云。先師無此語。莫謗先師好。因疑之。求掛錫。以宴寂為務。一夕。理前話。豁如夢覺。趨丈室。擬敘所悟。鑒首肯后。命分座。政和二年。襄守游公定夫請師開法天寧。未幾。擢大別文殊。 上堂曰。師子顰伸。像王哮吼。雲門北斗里藏身。白雲因何喚作手。三世諸佛不能知。貍奴白牯卻知有。且道作么生是他知有底事。雨打梨華蛺蝶飛。風吹柳絮毛毬走。 上堂。拈拄杖。直上指曰。恁么時。刺破憍尸迦腳跟。卓一下。曰。恁么時。卓碎閻羅王頂骨。乃指東畔曰。恁么時。穿過東海鯉魚眼睛。指西畔曰。恁么時。塞卻西王母鼻孔。且道總不恁么時如何。今年雨水多。各宜頻曬眼。宣和改元。下 紹改僧為德士。上堂。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度受君恩。所以欲識佛性義。當觀時節因緣。且道即今是甚麼時節。毗盧遮那頂戴寶冠。為顯真中有俗。文殊老叟身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家成立叢林
【現代漢語翻譯】 現代漢語譯本： 三十。他受了具足戒（佛教中的一種高級戒律），在成都遊歷，跟隨老師學習唯識論（佛教哲學的一個流派）。他自認為已經掌握了唯識論的精髓。有一個同參（一起修行的道友）詰問他說：『三界唯心（宇宙萬物皆由心所生），萬法唯識（一切事物皆由意識所變現）。現在眼前的境界和現象如此清晰，心識又在哪裡呢？』老師聽后愕然無語。於是他離開了成都，依止谷隱顯禪師。經歷了十年，他周遊江淮一帶，到達舒州的太平。遇到鑒禪師小參（一種禪宗的修行方式），鑒禪師舉了趙州柏樹子（趙州禪師關於『佛性』的著名公案）的話頭。當聽到覺鐵觜（一位禪師）說：『先師沒有說過這樣的話，不要誹謗先師。』他因此產生了疑惑，請求留在寺院掛錫（指僧人 temporary 住錫），以安靜寂寞為修行的方式。一天晚上，他思考之前的那個話頭，忽然像從夢中醒來一樣覺悟了。他快步走到丈室（禪師的房間），想要敘述自己所領悟的道理。鑒禪師認可了他的領悟，並命令他分座（指禪師讓弟子代替自己說法）。政和二年（公元1112年），襄陽的太守游公定夫邀請他到天寧寺開法（主持佛法）。不久，他被提拔到大別山的文殊寺。 上堂說法時說：『師子（獅子）有時皺眉，有時舒展，像王（象中之王）有時咆哮，雲門（雲門宗）將自己藏身於北斗之中。白雲（指白雲端禪師）為什麼將手喚作手呢？三世諸佛（過去、現在、未來的一切佛）都不能知道，貍奴（貓）和白牯（白色的牛）卻知道。那麼，它們知道的是什麼呢？雨打梨花，蝴蝶飛舞；風吹柳絮，毛球滾動。』 上堂說法時，拿起拄杖，直指上方說：『在這個時候，刺破憍尸迦（帝釋天）的腳跟。』用拄杖敲擊一下，說：『在這個時候，敲碎閻羅王（地獄之王）的頭蓋骨。』然後指向東邊說：『在這個時候，穿過東海鯉魚的眼睛。』指向西邊說：『在這個時候，塞住西王母（中國神話中的女神）的鼻孔。』那麼，總不這樣的時候又如何呢？今年雨水多，大家應該勤曬眼睛（比喻要擦亮眼睛，看清真相）。』 宣和年間改元，下令將僧人改為德士（道士）。上堂說法時說：『祖師西來（指禪宗從印度傳入中國）的真意，今天特別地煥然一新。過去是比丘（佛教僧侶）的形象，現在是老君（道教創始人老子）的形態。身披鶴氅（道士的服裝），頭戴蕉葉巾。是林泉中無所事事的客人，兩次受到君王的恩惠。所以想要認識佛性的意義，應當觀察時節因緣（事物產生的條件和環境）。』那麼，現在是什麼時節呢？毗盧遮那佛（佛教中的一位重要佛）頭戴寶冠，是爲了顯示真如之中也有俗諦（世俗的真理）。文殊老叟（文殊菩薩）身披鶴氅，是爲了順應時宜。一個人是這樣，眾人也是這樣。大家一起建立叢林（寺院）。』
【English Translation】 English version: 30. He received the complete precepts (a high level of precepts in Buddhism), traveled to Chengdu, and studied the Vijnanavada (a school of Buddhist philosophy) from a teacher. He considered himself to have mastered the essence of Vijnanavada. A fellow practitioner questioned him, saying, 'The three realms are only mind (all things in the universe are produced by the mind), and all dharmas are only consciousness (all things are transformed by consciousness). Now, the current state and phenomena are so clear, where is the mind and consciousness?' The teacher was stunned and speechless. So he left Chengdu and relied on Zen Master Gu Yinxian. After ten years, he traveled around the Jianghuai area and arrived at Taiping in Shuzhou. He encountered Zen Master Jian's small participation (a Zen practice), who cited the saying of Zhaozhou's cypress tree (Zen Master Zhaozhou's famous koan about 'Buddha-nature'). When he heard Jue Tiezi (a Zen master) say, 'The former teacher did not say such a thing, do not slander the former teacher,' he became suspicious and asked to stay in the temple (referring to a monk's temporary residence), taking quiet solitude as a way of practice. One night, he thought about the previous koan and suddenly woke up from a dream. He hurried to the abbot's room, wanting to describe what he had realized. Zen Master Jian approved of his understanding and ordered him to share the seat (referring to the Zen master letting the disciple preach on his behalf). In the second year of Zhenghe (1112 AD), You Gong Dingfu, the prefect of Xiangyang, invited him to open the Dharma (preside over the Dharma) at Tianning Temple. Soon, he was promoted to the Manjushri Temple in Dabie Mountain. When he ascended the hall to preach, he said, 'The lion sometimes frowns and sometimes stretches, the elephant king sometimes roars, and Yunmen (Yunmen School) hides himself in the Big Dipper. Why does Baiyun (referring to Zen Master Baiyun Duan) call his hand a hand? All the Buddhas of the three worlds (past, present, and future) cannot know, but the cat and the white cow know. So, what do they know? Rain hits pear blossoms, butterflies dance; wind blows willow catkins, hairballs roll.' When he ascended the hall to preach, he picked up a staff and pointed straight up, saying, 'At this time, pierce the heel of Kausika (Indra).』 He tapped the staff once and said, 'At this time, smash the skull of Yama (the king of hell).』 Then he pointed to the east and said, 'At this time, pierce through the eyes of the carp in the East Sea.』 Pointing to the west, he said, 'At this time, block the nostrils of the Queen Mother of the West (a goddess in Chinese mythology).』 So, what if it's not like this at all? There is a lot of rain this year, everyone should frequently dry their eyes (a metaphor for wiping their eyes and seeing the truth clearly).』 During the reign of Xuanhe, the era name was changed, and an order was issued to change monks into Taoists. When he ascended the hall to preach, he said, 'The true meaning of the patriarch's coming from the West (referring to Zen Buddhism's transmission from India to China) is especially new today. In the past, it was the image of a Bhikkhu (Buddhist monk), now it is the form of Laozi (the founder of Taoism). He wears a crane cloak (Taoist clothing) and a banana leaf scarf on his head. He is a carefree guest in the forest and spring, and has received the grace of the king twice.』 So, if you want to know the meaning of Buddha-nature, you should observe the conditions and circumstances (the conditions and environment in which things arise).』 So, what time is it now? Vairocana Buddha (an important Buddha in Buddhism) wears a jeweled crown to show that there is also mundane truth (worldly truth) in true reality. The old man Manjushri (Manjushri Bodhisattva) wears a crane cloak to conform to the times. One person is like this, and everyone is like this. Let's build a Sangharama (monastery) together.』
。喜得群仙眾會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步便到大羅天上。退一步卻入九幽城中。只如不進不退一句又作么生道。直饒羽化三清路。終是輪迴一幻身。二年九月。復僧。上堂。不掛田衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來預讖法之有難。教中明載。無不委知。較量年代。正在於茲。魔得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐。欺罔 聖君。賴我 皇帝陛下。聖德聖明。不忘付囑。不廢其教。特賜 宸章。頒行天下。仍許僧尼重新披削。實謂寒灰再焰。枯木重榮。不離俗形而作僧形。不出魔界而入佛界。重鳴法鼓。再整頹綱。迷仙酎變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南不審。只改舊時相。不改舊時人。敢問大眾。舊時人是一個。是兩個。良久。曰。秋風也解嫌狼藉。吹盡當年道教灰。建炎三年春。示眾。舉臨濟入滅囑三聖因緣。師曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏三月。賊鐘相叛。其徒欲奉師南奔者。師曰。學道所以了生死。
【現代漢語翻譯】 現代漢語譯本 喜得眾仙大會，一同品嚐令人沉醉的仙酒（迷仙酎，一種仙酒），共同吟唱步虛詞（步虛詞，道教的歌詞）。有的觀看靈寶度人經（靈寶度人經，道教經典），有的講述長生不老藥。月光下彈奏古琴，指尖流淌出太古之音。殿前擺開棋局，精妙的棋著超越了神機的預料。進一步便到達大羅天上（大羅天，道教的最高境界），退一步卻進入九幽城中（九幽城，地獄）。那麼，對於這不進不退的狀態，又該如何理解呢？即使修成羽化登仙的三清（三清，道教最高神）之路，最終也只是輪迴中的虛幻之身。 紹興二年九月，復僧（復僧，恢復僧人身份）。上堂說法。不穿僧人的田衣（田衣，僧人的袈裟），反而穿上道士的羽衣，這老君（老君，道教始祖太上老君）的形象倒是頗為相宜。一年半的時間裡，我閑來思索，大抵興盛和衰敗各有其時。我佛如來（如來，佛的稱號）早已預言了佛法的災難，佛經中明白記載，沒有不詳細知曉的。推算年代，正應在此刻。魔（魔，佛教指障礙修行的惡勢力）趁機作亂，迷惑擾亂正宗。僧人改變俗家的形象，佛（佛，佛教的創始人釋迦牟尼）更改名字。胡亂產生邪惡的見解，刪減經文。停止敲打鐃鈸（鐃鈸，佛教法器）的聲音，缽盂（缽盂，僧人化緣的器皿）上新增多餘的裝飾。用各種各樣的虛假欺騙，欺騙聖明的君主。幸虧我皇上陛下，聖德聖明，不忘記佛的囑託，不廢棄佛教的教義，特賜宸章（宸章，皇帝的詔書），頒行天下，仍然允許僧尼重新剃度出家。這真是寒冷的灰燼重新燃起火焰，枯萎的樹木重新煥發生機。不離開俗家的形象而做僧人的事情，不走出魔的境界而進入佛的境界。重新敲響法鼓，再次整頓衰敗的綱紀。令人沉醉的仙酒變為甘露瓊漿，步虛詞翻唱成還鄉的曲子。放下銀木簡（銀木簡，道教的法器），拿起尼師壇（尼師壇，僧人坐禪用的墊子）。昨天還稽首（稽首，一種跪拜禮）擎拳（擎拳，道教的禮儀），今天就合掌問訊。只是改變了舊時的形象，沒有改變舊時的人。敢問各位，舊時的人是一個，還是兩個？ 良久，說：『秋風也懂得厭惡狼藉的景象，吹盡當年道教的灰燼。』建炎三年春天，向大眾開示。舉臨濟（臨濟，唐代禪宗大師）入滅時囑託三聖（三聖，臨濟的弟子）的因緣。老師說：『正法眼藏（正法眼藏，佛法精髓）被瞎驢滅了，臨濟何曾說過這樣的話？古今的人都在胡亂傳言，不相信的話就等著看三個月后。』到了閏三月，賊人鐘相（鐘相，農民起義領袖）叛亂，他的黨徒想要奉老師南逃，老師說：『學道是爲了了脫生死。』
【English Translation】 English version Delighted by the gathering of immortals, they jointly savor the intoxicating immortal brew (Mixian Zhou, an immortal wine), and together chant the 'Pacing the Void Lyrics' (Bu Xu Ci, Taoist lyrics). Some watch the 'Scripture of Salvation by the Numinous Treasure' (Lingbao Duren Jing, a Taoist scripture), while others discuss the elixir of immortality. Under the moonlight, a zither is played, its fingertips emitting the sounds of primordial antiquity. A chess game is laid out before the hall, its marvelous moves exceeding the calculations of divine ingenuity. One step forward leads to the Great Luminous Heaven (Daluo Tian, the highest realm in Taoism), while one step back plunges into the City of Nine Darknesses (Jiuyou Cheng, hell). So, how should one understand this state of neither advancing nor retreating? Even if one cultivates the path of ascension to the Three Pure Ones (Sanqing, the highest deities in Taoism), it is ultimately just an illusory existence within reincarnation. In the ninth month of the second year of Shaoxing, a monk was reinstated (Fu Seng, reinstatement of a monk). He ascended the platform to preach. Instead of wearing the patchwork robe (Tian Yi, a monk's kasaya), he donned the feathered robe of a Taoist, making him resemble Laozi (Laozi, the founder of Taoism, Lord Lao) quite fittingly. In the year and a half of leisure, I pondered, and generally, prosperity and decline each have their time. My Buddha Tathagata (Rulai, an epithet of the Buddha) had long foretold the calamities of the Dharma, which are clearly recorded in the scriptures, with nothing not known in detail. Calculating the era, it corresponds precisely to this moment. Demons (Mo, in Buddhism, evil forces that obstruct cultivation) seize the opportunity to create chaos, confusing and disrupting the orthodox teachings. Monks change their secular appearances, and the Buddha (Buddha, the founder of Buddhism, Shakyamuni) changes his name. False and evil interpretations arise, and scriptures are abridged. The sounds of cymbals (Nao Bo, Buddhist instruments) cease, and superfluous decorations are added to alms bowls (Bo Yu, a monk's begging bowl). All sorts of deceptions are used to deceive the sagacious ruler. Fortunately, my Emperor, with his sagely virtue and wisdom, does not forget the Buddha's entrustment and does not abandon the Buddhist teachings. He specially bestowed an imperial edict (Chen Zhang, an imperial decree), promulgated throughout the land, and still allows monks and nuns to be re-ordained. This is truly like cold ashes rekindling into flames, and withered trees regaining their vitality. Without leaving the secular form, one performs the deeds of a monk; without leaving the realm of demons, one enters the realm of the Buddha. The Dharma drum is sounded again, and the decaying principles are restored. The intoxicating immortal brew transforms into sweet dew and jade nectar, and the 'Pacing the Void Lyrics' are sung as homecoming tunes. Laying down the silver wooden tablet (Yin Mu Jian, a Taoist instrument), one picks up the Nishidan (Nishidan, a cushion for monks to sit on during meditation). Yesterday, one bowed with cupped fists (Qi Shou, a bowing ritual; Qing Quan, a Taoist ritual), today, one greets with palms together. Only the old appearance has changed, not the old person. May I ask everyone, is the old person one or two? After a long silence, he said: 'The autumn wind also understands to detest the messy scene, blowing away the ashes of Taoism from that year.' In the spring of the third year of Jianyan, he instructed the assembly. He cited the circumstances of Linji's (Linji, a Chan master of the Tang Dynasty) passing away and entrusting Sansheng (Sansheng, Linji's disciple). The master said: 'The Treasury of the Eye of the True Dharma (Zhengfa Yanzang, the essence of the Buddha's teachings) has been destroyed by a blind donkey. When did Linji ever say such a thing? People of ancient and modern times are all spreading false rumors. If you don't believe it, just wait and see in three months.' In the intercalary third month, the rebel Zhong Xiang (Zhong Xiang, a peasant uprising leader) revolted, and his followers wanted to escort the master to flee south. The master said: 'Studying the Way is for the sake of resolving birth and death.'
何避之有。賊至。師端坐自若。賊扣而不答。即舉槊殘之。血皆白乳。賊駭。引席覆之而去。壽七十二。臘四十二。塔于文殊五髻峰。
韶州南華知昺禪師
蜀之永康人也。久從佛鑒。始蒙印可。繼住太平。法席鼎盛。后奉 旨居南華。 上堂曰。此事最希奇。不礙當頭說。東鄰田舍翁。隨例得一橛。非唯貫聲色。亦乃應時節。若問是何宗。八字不著人。擊禪床。下座。 上堂。日日說。時時舉。似地擎山爭幾許。隴西鸚鵡得人鄰。大都只為能言語。休思惟。帶伴侶。智者聊聞猛提取。更有一般也大奇。貓兒偏解捉老鼠。 上堂。以拄杖向空中攪曰。攪長河為酥酪。蝦蟹猶自眼搭眵。卓一下。曰。變大地作黃金。窮漢依前赤𩨘𩪸。為復自家無分。為復不肯承當。可中有個漢。荷負得行。多少人失錢遭罪。再卓一下。曰。還會么。寶山到也須開眼。勿使忙忙空手回。 上堂。春光爛熳華爭發。子規啼落西山月。憍梵缽提長吐舌。底事分明向誰說。啞。
潭州龍牙蘇嚧智才禪師
龍舒人。族施氏。年十八。師事靈隱院道詮。以試經下發。初謁三祖宗禪師。次依佛鑒。鑒一見。曰。異日大弘楊歧之道。當在爾躬。后見死心．靈源．圓悟。皆冥符前記。由是道聲四播。潭帥服師之名。以嶽麓延請開法
【現代漢語翻譯】 現代漢語譯本：有什麼可以迴避的呢？強盜來了，禪師端坐不動，神態自若。強盜敲打他，他也不回答，於是強盜用長矛刺殺他，流出的血都是白色的乳狀。強盜驚駭，用草蓆蓋住他的身體就離開了。禪師享年七十二歲，僧臘四十二年，塔在文殊五髻峰。
韶州南華寺知昺（Zhī Bǐng）禪師
是四川永康人。跟隨佛鑒（Fó Jiàn）禪師很久，才得到他的認可。後來住在太平寺，佛法興盛。之後奉皇帝的旨意住在南華寺。上堂說法時說：『這件事最稀奇，不妨當面說出來。東邊的鄰居老農，也照例得到一份。不僅僅貫通聲色，也能應合時節。如果問是什麼宗派，八個字不沾染人。』敲擊禪床，走下座位。上堂說法：『每天說，時時提起，好像用大地托起山，能有多重呢？隴西的鸚鵡因為住在人的旁邊，大多隻是因為能說話。』不要思索，不要結伴。聰明人聽了就立刻領悟。還有一種情況也很奇特，貓天生就會捉老鼠。上堂說法：用拄杖在空中攪動說：『攪動長河成為酥酪，蝦蟹還是眼皮耷拉著。』敲擊一下說：『把大地變成黃金，窮人依舊赤身裸體。』是因為自己沒有份，還是不肯承擔？可其中有個人，能夠承擔得起。多少人因為丟錢而遭罪。』再次敲擊一下說：『明白了嗎？到了寶山也要睜開眼睛，不要忙忙碌碌空手而回。』上堂說法：『春光明媚，百花爭艷，杜鵑啼叫，西山的月亮落下。憍梵缽提（Gāo Fàn Bō Tí）尊者長長地吐著舌頭，到底要向誰說明白這件事呢？』啞。
潭州龍牙蘇嚧（Sū Lú）智才（Zhì Cái）禪師
是龍舒人，姓施。十八歲時，拜靈隱寺的道詮（Dào Quán）為師，通過考試后剃度出家。最初拜見三祖宗（Sān Zǔ Zōng）禪師，後來依止佛鑒（Fó Jiàn）禪師。佛鑒（Fó Jiàn）禪師一見到他，就說：『將來弘揚楊歧宗（Yáng Qí Zōng）的道法，一定在你身上。』後來拜見了死心（Sǐ Xīn）、靈源（Líng Yuán）、圓悟（Yuán Wù）等禪師，都暗合之前的預言。因此他的名聲廣泛傳播。潭州的官員敬佩禪師的名聲，用嶽麓寺的住持之位邀請他去開壇講法。
【English Translation】 English version: What is there to avoid? When the robbers arrived, the Chan master sat upright, composed and unperturbed. The robbers knocked, but he did not answer. Thereupon, they stabbed him with spears, and the blood that flowed was all white like milk. The robbers were terrified, covered his body with a straw mat, and left. He lived to be seventy-two years old, with forty-two years as a monk. His stupa is at the Five-Peaked Wenshu Peak (Wénshū Wǔ Jì Fēng).
Chan Master Zhi Bing (Zhī Bǐng) of Nanhua Temple in Shaozhou (Shàozhōu)
He was a native of Yongkang (Yǒngkāng) in Shu (Shǔ). He followed Chan Master Fo Jian (Fó Jiàn) for a long time before receiving his approval. Later, he resided at Taiping Temple (Tàipíng Sì), where the Dharma flourished. Subsequently, he resided at Nanhua Temple (Nánhuá Sì) by imperial decree. In his Dharma talk, he said: 'This matter is most rare and wonderful; it doesn't hinder speaking about it directly. The old farmer next door also gets a share as usual. It not only penetrates sound and form but also responds to the seasons. If you ask what sect it is, eight characters do not cling to people.' He struck the Zen platform and descended from his seat. In another Dharma talk, he said: 'Speaking daily, raising it at all times, it's like the earth holding up a mountain; how much weight is that? The parrot of Longxi (Lǒngxī) lives next to people, mostly just because it can speak.' Don't think, don't associate. The wise understand immediately upon hearing. There is also another strange thing: cats are naturally good at catching mice. In another Dharma talk, he stirred the air with his staff and said: 'Stirring the long river into ghee, the shrimp and crabs still have drooping eyelids.' He struck once and said: 'Transforming the great earth into gold, the poor remain naked.' Is it because they have no share, or because they refuse to accept it? But there is someone who can bear the burden. How many people suffer from losing money!' He struck again and said: 'Do you understand? Even when you arrive at the treasure mountain, you must open your eyes, lest you return empty-handed in a hurry.' In another Dharma talk, he said: 'The spring scenery is brilliant, and the flowers bloom in competition. The cuckoo cries as the moon sets over the western mountains. Kōṭikaṇṇa (Gāo Fàn Bō Tí) sticks out his tongue. To whom is he clearly explaining this matter?' Dumb.
Chan Master Zhi Cai (Zhì Cái) of Longya Temple in Tanzhou (Tánzhōu), also known as Su Lu (Sū Lú)
He was a native of Longshu (Lóngshū), with the surname Shi (Shī). At the age of eighteen, he became a disciple of Dao Quan (Dào Quán) at Lingyin Temple (Língyǐn Sì), and was tonsured after passing an examination on the scriptures. He first visited Chan Master San Zu Zong (Sān Zǔ Zōng), and later relied on Chan Master Fo Jian (Fó Jiàn). Upon seeing him, Chan Master Fo Jian (Fó Jiàn) said: 'In the future, the way of the Yangqi Sect (Yáng Qí Zōng) will surely be propagated through you.' Later, he met Chan Masters Sixin (Sǐ Xīn), Lingyuan (Líng Yuán), and Yuanwu (Yuán Wù), all of whom confirmed the previous prediction. As a result, his reputation spread widely. The official of Tanzhou (Tánzhōu) admired the master's name and invited him to open a Dharma assembly at Yuelu Temple (Yuèlù Sì).
。逾三月。遷龍牙。
欽宗皇帝登位。眾官請 上堂。祝 聖已。就座。拈拄杖。卓一下。曰。朝奉疏中道本來奧境。諸佛妙場適來拄杖子已為諸人說了也。於斯悟去。理無不顯。事無不周。如或未然。不免別通個訊息。舜日重明四海清。滿天和氣樂昇平。延祥拄杖生歡嘉。擲地山呼萬歲聲。擲拄杖。下座。 上堂。彈指一下。曰。彈指圓成八萬門。剎那滅卻三祗劫。若也見得行得。健即經行困即歇。若也不會。兩個鸕鶿扛個鱉。 示眾。舉。死心和尚小參曰。若論此事。如人家有三子。第一子聦明智慧。孝養父母。接待往來。主掌家業。第二子𠒋頑狡猾。貪淫嗜酒。倒街臥巷。破壞家業。第三子盲聾瘖啞。菽麥不分。是事無能。只會吃飯。三人中黃龍要選一人用。更有四句。死中有活．活中有死．死中常死。活中常活。將此四句驗天下衲僧。師曰。喚甚麼作四句。三人姓甚名誰。若也識得。與黃龍把手並行。更無纖毫間隔。如或未然。不免借水獻華去也。三人共體用非用。四句同音空不空。欲識三人並四句。金烏初出一團紅。師每登座。凡有所問。皆答曰蘇嚧。故叢林稱之。居龍牙十三載。以清苦蒞眾。衲子敬畏。大帥席公震遷住云溪。經四稔。紹興戊午八月望。俄集眾。付寺事。仍書偈曰。戊午中秋之日。
【現代漢語翻譯】 逾三月，遷居龍牙。（經過三個多月，遷移到龍牙。）
欽宗皇帝登基，眾官員請（寺院的）住持上堂說法，祝賀聖上之後，住持就座。拿起拄杖，用力一擊，說道：『朝奉的奏疏中說道，本來就是奧妙的境界，諸佛的殊勝道場。剛才這拄杖已經為諸位說過了。如果能在此領悟，道理沒有不彰顯的，事情沒有不周全的。如果還不能領悟，不免再傳遞個訊息。』『舜帝的光輝重新照亮，四海清平，滿天祥和之氣，歡樂太平。延祥的拄杖帶來歡喜吉祥，擲在地上，山呼萬歲之聲。』說完，擲下拄杖，走下法座。
（住持）上堂，彈指一下，說道：『彈指之間圓滿成就八萬法門，剎那之間滅除三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）。如果能領會並且做到，精神好就經行（佛教修行方式），睏倦了就休息。如果不能領會，就像兩隻鸕鶿抬著一隻鱉。』
（住持）向大眾開示，舉例說：死心和尚（Daisin，禪宗僧人）小參時說：『如果談論這件事，就像人家有三個兒子。第一個兒子聰明智慧，孝養父母，接待賓客，主持家業。第二個兒子愚頑狡猾，貪淫嗜酒，倒在街上，破壞家業。第三個兒子又盲又聾又啞，分不清豆子和麥子，什麼事都不能做，只會吃飯。』三個人中，黃龍（禪宗僧人）要選擇一個人來用，更有四句話：『死中有活，活中有死，死中常死，活中常活。』用這四句話來檢驗天下的僧人。住持說：『（你們）叫什麼作四句話？三個人姓甚名誰？如果能認識，就能與黃龍攜手並行，再沒有絲毫間隔。如果不能領會，不免借水獻花了。』『三人共同一體，用與不用都超越了對待；四句同一種聲音，空與不空也超越了對待。想要認識這三個人和四句話，就像金烏（太陽）初升，一團火紅。』住持每次登座，凡是有人提問，都回答『蘇嚧（Sulu）』，因此叢林中都這麼稱呼他。在龍牙住了十三年，以清貧刻苦來帶領大眾，僧人都敬畏他。大帥席公震（音譯）遷請他到云溪居住，經過四年。紹興戊午年八月十五，忽然召集大眾，交付寺院事務，並寫下偈語說：『戊午年中秋之日。』
【English Translation】 After more than three months, he moved to Longya. (After more than three months, he relocated to Longya.)
When Emperor Qinzong ascended the throne, the officials requested the abbot to ascend the Dharma hall and give a sermon. After congratulating the Emperor, the abbot took his seat. He picked up his staff, struck it down forcefully, and said: 'The memorial of Chaofeng (official title) states that this is originally a profound realm, the wonderful field of all Buddhas. Just now, this staff has already spoken to everyone. If you can awaken to this, no principle will remain obscure, and no matter will be incomplete. If you still cannot awaken, I must convey another message.' 'The light of Emperor Shun shines anew, the four seas are peaceful, and the atmosphere is harmonious and joyful. The staff of Yanxiang brings joy and auspiciousness. When thrown to the ground, the mountains echo with cries of 'Long live the Emperor!'' Having said this, he threw down the staff and descended from the Dharma seat.
The abbot ascended the Dharma hall, snapped his fingers, and said: 'In a snap of the fingers, eighty-four thousand Dharma gates are perfectly accomplished; in an instant, three asamkhya-kalpas (asaṃkhya-kalpa, extremely long period of time) are extinguished. If you can see this and practice it, walk when you are energetic, and rest when you are tired. If you cannot understand, it is like two cormorants carrying a turtle.'
The abbot instructed the assembly, citing the example: 'Zen Master Sixin (Daisin, Zen monk) said during a small Dharma talk: 'If we discuss this matter, it is like a family with three sons. The first son is intelligent and wise, filial to his parents, receives guests, and manages the family business. The second son is foolish and cunning, greedy for lust and addicted to wine, lying in the streets, and ruining the family business. The third son is blind, deaf, and mute, unable to distinguish beans from wheat, incapable of doing anything, only knowing how to eat.' Among these three, Huanglong (Zen monk) wants to choose one to use, and there are four more lines: 'In death there is life, in life there is death, in death there is always death, in life there is always life.' Use these four lines to test all the monks in the world.' The abbot said: 'What do you call these four lines? What are the names of the three sons? If you can recognize them, you can walk hand in hand with Huanglong, with no separation at all. If you cannot understand, I must offer flowers with borrowed water.' 'The three share one body, use and non-use both transcend duality; the four lines share one sound, emptiness and non-emptiness also transcend duality. If you want to recognize these three sons and four lines, it is like the golden crow (sun) rising, a ball of fiery red.' Every time the abbot ascended the seat, whenever someone asked a question, he would answer 'Sulu (Sulu),' so the monastic community called him that. He lived in Longya for thirteen years, leading the community with austerity and diligence, and the monks revered him. Grand Commander Xi Gongzhen (transliteration) invited him to reside in Yunxi, and after four years, on the fifteenth day of the eighth month of the year Shaoxing wuwu, he suddenly gathered the assembly, handed over the affairs of the monastery, and wrote a verse saying: 'On the Mid-Autumn Day of the year wuwu.'
出家住持事畢。臨行自己尚無。有甚虛空可覓。其垂訓如常。二十三日再集眾。示問曰。涅槃生死。儘是空花。佛及眾生。併爲增語。汝等諸人合作么生。眾皆下語不契。師喝曰。苦。苦。復曰。白雲涌地。明月當天。言訖。囅然而逝。火浴日。緇白會送者數千人。慟震林壑。獲設利五色者伙。並靈骨塔于寺之西北隅。世壽七十有二。臘戒四十有二。
慶元府蓬萊鄉禪師
上坐曰。有句無句。如藤倚樹。且任諸方點頭。及乎樹倒藤枯。上無沖天之計。下無入地之謀。靈利漢這裡著得一雙眼。便見七縱八橫。舉拂子曰。看看。一曲兩曲無人會。雨過夜堂秋水深。 上堂。杜䳌聲里春光暮。滿地落花留不住。琉璃殿上絕行蹤。誰人解插無根樹。舉拄杖曰。這個是無根底。且道解開華也無。良久。曰。只應連夜雨。又過一年春。 上堂。蓬萊突兀無遮護。鐵壁銀山無入處。有時關棙一時開。放出毒蛇當大路。參禪人。早回顧。莫待臨時生怕怖。荊棘林中暗坐時。百尺竿頭須進步。三十三人老古錐。像轉龍蟠曾指注。休指注。成露布。蚊子上鐵牛。無你下觜處。 上堂。舉。法眼道。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。此二老人。一人向高高山頂立。一人向深深水底行。然雖如是。一不是
【現代漢語翻譯】 現代漢語譯本： 出家住持的事情完畢后，臨終時自己什麼也沒有留下，有什麼虛空可以去尋找呢？他的遺訓和平常一樣。二十三日再次召集眾人，開示問道：『涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）和生死，都像是空中的花朵一樣虛幻。佛（Buddha，佛教創始人）和眾生，都不過是增加言語而已。你們這些人該如何作為呢？』眾人回答的語句都不契合他的心意。禪師呵斥道：『苦啊！苦啊！』又說：『白雲從地上涌起，明月懸掛在天空。』說完，笑著去世了。火化那天，僧人和俗人前來送葬的有數千人，哭聲震動山林。得到了很多五色的舍利（Śarīra，佛教術語，指高僧火化后留下的遺物），並將靈骨塔建在寺廟的西北角。世壽七十二歲，受戒四十二年。 慶元府蓬萊鄉禪師 上座說：『有句無句，就像藤蔓依附樹木。姑且任憑各方點頭稱是。等到樹倒藤枯，向上沒有沖天的計策，向下沒有入地的謀劃。靈敏的人在這裡能睜開一雙慧眼，便能看清七縱八橫的道理。』舉起拂塵說：『看看，一曲兩曲無人能領會，雨後夜晚的廳堂秋水深沉。』 上堂：『杜鵑的叫聲中春天逝去，滿地的落花留也留不住。琉璃殿上斷絕了行蹤，誰人能栽種沒有根的樹木？』舉起拄杖說：『這個是沒有根底的。那麼，它能解開花嗎？』停頓了很久，說：『想必是連夜的雨，又過了一年的春天。』 上堂：『蓬萊山突兀聳立沒有遮擋，鐵壁銀山沒有進入的地方。有時關卡一時打開，放出毒蛇擋住大路。參禪的人，早點回頭。不要等到臨時才害怕。在荊棘林中暗自打坐時，在百尺竿頭須更進一步。三十三個老古錐（指三十三位祖師），像轉龍蟠曾經指點註釋。停止指點註釋吧，已經成了公告。蚊子叮咬鐵牛，沒有你下嘴的地方。』 上堂：舉例說，法眼禪師說：『認識了凳子，就周全完備了。』雲門禪師說：『認識了凳子，天地就懸殊了。』禪師說：『這兩位老禪師，一位站在高高的山頂上，一位行在深深的水底。雖然如此，但都不是絕對的。』
【English Translation】 English version: After the affairs of being an abbot were completed, at the time of his passing, he left nothing behind. What emptiness is there to seek? His final instructions were as usual. On the twenty-third day, he gathered the assembly again and instructed, asking: 'Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) and birth and death are all like empty flowers in the sky. Buddha (Buddha, the founder of Buddhism) and sentient beings are merely adding words. What should you all do?' The responses of the assembly did not align with his intention. The Zen master scolded: 'Suffering! Suffering!' He further said: 'White clouds rise from the earth, and the bright moon hangs in the sky.' Having spoken, he passed away with a smile. On the day of cremation, thousands of monks and laypeople came to pay their respects, and their cries shook the forests and valleys. Many five-colored Śarīra (Śarīra, a Buddhist term referring to relics left after the cremation of a high-ranking monk) were obtained, and a stupa for the spiritual bones was built in the northwest corner of the temple. His age was seventy-two, and his years of monastic precepts were forty-two. Zen Master of Penglai Village, Qingyuan Prefecture The senior monk said: 'Whether there is a phrase or not, it is like a vine relying on a tree. Let all sides nod in agreement for now. But when the tree falls and the vine withers, there is no plan to soar to the sky above, nor is there a scheme to enter the earth below. A clever person here can open a pair of wise eyes and see the principles of the seven vertical and eight horizontal.' Raising the whisk, he said: 'Look, no one understands one or two tunes, and the autumn water is deep in the night hall after the rain.' Ascending the hall: 'In the cuckoo's cry, spring departs, and the fallen flowers all over the ground cannot be kept. Footsteps are cut off in the crystal palace. Who can plant a tree without roots?' Raising his staff, he said: 'This has no foundation. Then, can it unravel the flower?' After a long pause, he said: 'It must be the rain of the night that has passed, and another year of spring has passed.' Ascending the hall: 'Penglai Mountain stands tall without shelter, and there is no place to enter the iron walls and silver mountains. Sometimes the barrier opens for a moment, releasing poisonous snakes to block the road. Chan practitioners, turn back early. Do not wait until the last moment to be afraid. When sitting silently in the thorny forest, you must advance further on the hundred-foot pole. The thirty-three old masters (referring to the thirty-three patriarchs), the elephant turning and the dragon coiling, have once pointed out and annotated. Stop pointing out and annotating, it has become a public announcement. A mosquito biting an iron ox, there is no place for you to bite.' Ascending the hall: He cited the example of Zen Master Fayan, who said: 'Recognizing the stool is complete and thorough.' Zen Master Yunmen said: 'Recognizing the stool is vastly different.' The Zen master said: 'These two old Zen masters, one stands on the high mountain peak, and the other walks in the deep waters. Although this is so, neither is absolute.'
。二不成。落花流水裡啼鶯。閑亭雨歇夜將半。片月還從海底生。
湖州何山佛燈守珣禪師
郡之安吉人。族施氏。甫冠。師寶梵院道才。剃染即謁徑山常悟禪師。久之。隨往隱靜。悟問曰。登天不假梯。遍地無行路時如何。云。清光何處無。悟稱善。師退。謂同衣曰。一語偶投。非解脫法。棄。參廣鑒行瑛禪師。不契。遂造太平。隨眾咨請。彌扣彌深。始知所見未出常情。乃封其衾曰。此生若不徹去。誓不展此。於是晝坐宵立。逾七七日。鑒忽上堂謂眾曰。森羅及萬象。一法之所印。師聞頓悟。尋語鑒。鑒詰曰。靈云道。自從一見桃華后。直至如今更不疑。如何是他不疑處。云。莫道靈云不疑。只今覓個疑處了不可得。曰。賢沙道。諦當。甚諦當。敢保老兄未徹在。那裡是他未徹處。云。深知和尚老婆心切。鑒然之。師拜起。呈偈曰。終日看天不舉頭。桃華爛熳始抬眸。饒君更有遮天網。透得牢關即便休。鑒囑令護持。是夕。厲聲謂眾曰。這回珣上座穩睡去也。鑒移蔣山。命分座說法。出住廬陵之禾山。退藏故里。道俗迎居天聖。后徙何山及天寧。 上堂曰。轢𨍏鉆。住出斧。佛祖出頭未輕與。縱使醍醐滿世間。你無寶器如何取。阿呵呵。神山打鑼。道吾作舞。甜瓜徹蒂甜。苦瓠連根苦。 上堂。舉婆
【現代漢語翻譯】 現代漢語譯本：二不成。落花流水中傳來黃鸝的啼叫。幽靜的亭子雨後初晴，已是深夜。一彎殘月又從海底升起。
湖州何山佛燈守珣禪師
是安吉郡人，姓施。剛成年時，師從寶梵院的道才剃度出家，隨即去徑山拜見常悟禪師。很久之後，跟隨常悟禪師隱居在隱靜寺。常悟禪師問道：『登天不需要梯子，遍地沒有路可行時，該怎麼辦？』守珣禪師回答：『清凈的光輝無處不在。』常悟禪師稱讚他回答得好。守珣禪師退下後，對同住的僧人說：『一句偶合而已，並非解脫之法。』於是放棄了隱靜寺，去參拜廣鑒行瑛禪師，但並不契合。於是前往太平寺，跟隨大眾請教，越深入探究越覺得深奧，這才明白自己之前的見解沒有超出常情。於是封住自己的被子說：『此生若不徹底領悟，誓不打開它。』於是日夜坐禪站立，超過了七七四十九天。廣鑒禪師忽然上堂對大眾說：『森羅萬象，都是一法所印證的。』守珣禪師聽了，頓時開悟，隨即向廣鑒禪師請教。廣鑒禪師詰問道：『靈云禪師說：自從一見桃花后，直至如今更不疑。如何是他不疑之處？』守珣禪師回答：『莫說靈云不疑，如今想找個懷疑的地方都找不到。』廣鑒禪師說：『賢沙說：諦當，甚諦當。敢保老兄未徹在。那裡是他未徹處？』守珣禪師回答：『深知和尚老婆心切。』廣鑒禪師認可了他的回答。守珣禪師拜謝起身，呈上偈語說：『終日看天不舉頭，桃花爛漫始抬眸。饒君更有遮天網，透得牢關即便休。』廣鑒禪師囑咐他好好護持。當晚，厲聲對大眾說：『這回珣上座可以安穩睡覺了。』廣鑒禪師移居蔣山，命守珣禪師分座說法。之後，守珣禪師出任廬陵禾山住持，退隱回到故鄉。當地的道士和百姓迎接他居住在天聖寺，後來又遷往何山和天寧寺。上堂說法：『轢軸鉆孔，住山出斧，佛祖出頭也不輕易給予。縱使醍醐甘露充滿世間，你沒有寶器如何獲取？阿呵呵。神山打鑼，道吾作舞。甜瓜徹蒂甜，苦瓠連根苦。』上堂。舉婆
【English Translation】 English version: Two things incomplete. In the scene of falling flowers and flowing water, orioles sing. In the quiet pavilion, after the rain has stopped, it is already late at night. A crescent moon rises again from the bottom of the sea.
Chan Master Shouxun, Buddha's Lamp of Heshan Mountain, Huzhou
Was a native of Anji County, with the surname Shi. Upon reaching adulthood, he was tonsured by Dao Cai at Baofan Temple and immediately went to Jingshan to visit Chan Master Changu. After a long time, he followed Changu into seclusion at Yin Jing Temple. Changu asked: 'Climbing to heaven requires no ladder, and when there is no path to walk on the ground, what should be done?' Shouxun replied: 'Where is pure light not present?' Changu praised his answer. Shouxun retreated and said to his fellow monks: 'A mere coincidence of words, not a method of liberation.' So he abandoned Yin Jing Temple and went to visit Chan Master Guangjian Xingying, but they did not resonate. Then he went to Taiping Temple, following the assembly to inquire and request teachings, delving deeper and deeper, and then he realized that his previous views had not gone beyond the ordinary. So he sealed his bedding and said: 'If I do not thoroughly understand this life, I vow not to open this.' So he sat and stood in meditation day and night, for more than forty-nine days. Guangjian suddenly ascended the hall and said to the assembly: 'All phenomena in the universe are sealed by one Dharma.' Shouxun heard this and suddenly attained enlightenment, and then asked Guangjian for instruction. Guangjian questioned: 'Chan Master Lingyun said: Since seeing the peach blossoms, I have never doubted again. What is the point where he does not doubt?' Shouxun replied: 'Don't say Lingyun doesn't doubt, now it's impossible to find a place to doubt.' Guangjian said: 'Xiansha said: True, very true. I dare to guarantee that you, brother, have not thoroughly understood. Where is the point where he has not thoroughly understood?' Shouxun replied: 'I deeply know the abbot's earnest heart.' Guangjian acknowledged his answer. Shouxun bowed and presented a verse, saying: 'All day looking at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a net covering the sky, only by breaking through the firm barrier can you rest.' Guangjian instructed him to protect and uphold the Dharma well. That night, he said loudly to the assembly: 'This time, seated Shouxun can sleep soundly.' Guangjian moved to Jiangshan and ordered Shouxun to share the seat and preach the Dharma. After that, Shouxun took the position of abbot of Heshan Mountain in Luling, and retired to his hometown. The local Taoists and people welcomed him to reside in Tiansheng Temple, and later moved to Heshan and Tianning Temple. Ascending the hall to preach: 'The axle drills the hole, the mountain dwelling brings out the axe, the Buddhas and ancestors do not easily give their heads. Even if the nectar of immortality fills the world, how can you obtain it without a treasure vessel? Aha ha ha. Shenshan beats the gong, Daowu dances. Sweet melon is sweet to the core, bitter gourd is bitter to the root.' Ascending the hall. Quoting婆
子燒庵話。師曰。大凡扶宗立教。須是其人。你看他婆子雖是個女人。宛有丈夫作略。二十年簁油費醬。固是可知。一日向百尺竿頭做個失落。直得用盡平生腕頭氣力。自非個俗漢知機。泊乎巧盡拙出。然雖如是。諸人要會么。雪后始知松柏操。事難方見丈夫心。 上堂。如來禪。祖師道。切忌將心外邊討。從門所得即非珍。特地埋藏衣里寶。禪家流。須及早。撥動祖師關棙。抖擻多年布襖。是非譭譽付之空。豎闊橫長渾恰好。君不見寒山老。終日嬉嬉。長年把掃。人問其中事若何。入荒田不揀。信手拈來草。參。 僧問。如何是賓中賓。曰。客路如天遠。[仁-二+(亡/大)]門似海深。云。如何是賓中主。曰。長因送客處。憶得別家時。云。如何是主中賓。曰。相逢不必問前程。云。如何是主中主。曰。一朝權祖令。誰是出頭人。云。賓主已蒙師指示。向上宗乘事若何。曰。向上問將來。云。如何是向上事。曰。大海若知足。百川應倒流。僧禮拜。師曰。珣上座三十年學得底。師入院日。謂眾曰。兄弟如有省悟處。不拘時節。請來露個訊息。雪夜。有僧扣方丈門。師起秉燭。震威喝曰。雪深夜半。求決疑情。因甚麼威儀不具。僧顧視衣裓。師逐出院。每曰。先師只年五十九。吾年五十六矣。來日無多。紹興甲寅
【現代漢語翻譯】 現代漢語譯本： 子燒庵說道。 師父說：'大凡扶持宗門，樹立教義，必須是那樣的人才行。你看那老婦人，雖然是個女人，卻宛然有大丈夫的作為和氣魄。二十年篩油費醬，其中的辛苦是可想而知的。一日在百尺竿頭有所失落，簡直要用盡平生的氣力。如果不是個通俗之人懂得其中玄機，恐怕會弄巧成拙。' 雖然是這樣，各位想要領會其中的道理嗎？'雪后才知道松柏的操守，事情艱難才能顯出大丈夫的心。' 上堂開示：'如來禪，祖師道，切記不要向心外去尋求。從門徑得來的就不是珍寶，真正的珍寶特地埋藏在衣里。禪宗的修行人，必須及早醒悟，撥動祖師設下的機關，抖擻多年穿的粗布襖。把是非譭譽都看空，豎立起來橫放下去都恰到好處。' 你們沒看見寒山老，終日嬉笑，常年拿著掃帚。有人問他其中的道理是什麼，他就像進入荒田一樣不加選擇，信手拈來都是草。參！ 有僧人問：'如何是賓中賓？' 師父說：'客路像天一樣遙遠，[仁-二+(亡/大)]門像海一樣深邃。' 僧人說：'如何是賓中主？' 師父說：'常常因為送客，而回憶起離別家鄉的時候。' 僧人說：'如何是主中賓？' 師父說：'相逢不必問從哪裡來。' 僧人說：'如何是主中主？' 師父說：'一旦行使祖師的命令，誰敢出頭？' 僧人說：'賓主的關係已經蒙師父您指示了，向上宗乘的事情又該如何？' 師父說：'向上問將來。' 僧人說：'如何是向上事？' 師父說：'大海如果知道滿足，百川就應該倒流。' 僧人禮拜。師父說：'珣上座三十年學到的東西就是這些嗎？' 師父剛入院的那天，對大家說：'各位兄弟如果有什麼省悟的地方，不拘什麼時間，請來透露個訊息。' 雪夜，有僧人敲方丈的門。師父起身點燃蠟燭，大聲呵斥道：'雪夜深夜，求決疑情，為什麼威儀不具？' 僧人看看自己的衣服。師父把他趕出了院子。 師父常說：'先師只活了五十九歲，我今年五十六歲了，來日不多了。' 紹興甲寅（年）
【English Translation】 English version: Zi Shao'an said. The Master said, 'Generally, to support a sect and establish a doctrine, it must be done by the right person. Look at that old woman, although she is a woman, she has the demeanor and actions of a great man. Twenty years of sifting oil and wasting sauce, the hardship is imaginable. One day, losing her footing at the top of a hundred-foot pole, she almost exhausted her life's strength.' If it weren't for a common person understanding the mystery, it would probably backfire. Even so, do you all want to understand the principle? 'Only after the snow do we know the integrity of pine and cypress; only in difficult times do we see the heart of a great man.' Ascending the hall for instruction: 'The Tathagata's Chan (Dhyana, Meditation), the Patriarch's way, remember not to seek outside the mind. What is obtained from the gate is not a treasure; the real treasure is specially buried in the clothes. Practitioners of the Chan school must wake up early, move the mechanism set by the Patriarch, and shake off the coarse cloth coat worn for many years.' Put right and wrong, praise and blame, all into emptiness; standing upright or lying down, everything is just right. 'Haven't you seen old Han Shan (Cold Mountain), always laughing and playing, always holding a broom? Someone asked him what the principle was, and he was like entering a barren field, not choosing, picking up any grass that came to hand.' Participate! A monk asked, 'What is a guest within a guest?' The Master said, 'The guest's road is as far as the sky, and the [仁-二+(亡/大)] gate is as deep as the sea.' The monk said, 'What is the host within a guest?' The Master said, 'Often because of seeing off guests, I remember the time of leaving home.' The monk said, 'What is the guest within the host?' The Master said, 'Meeting, there is no need to ask where you come from.' The monk said, 'What is the host within the host?' The Master said, 'Once the Patriarch's command is exercised, who dares to come forward?' The monk said, 'The relationship between guest and host has already been instructed by you, Master, so what about the matter of the upward sect?' The Master said, 'Ask about the future upwards.' The monk said, 'What is the upward matter?' The Master said, 'If the sea knows satisfaction, all rivers should flow backwards.' The monk bowed. The Master said, 'Is this all that Venerable Xun has learned in thirty years?' On the day the Master first entered the monastery, he said to everyone, 'If any of you brothers have any insights, please reveal the news at any time.' On a snowy night, a monk knocked on the abbot's door. The Master got up, lit a candle, and shouted loudly, 'On a snowy night, in the middle of the night, seeking to resolve doubts, why is the proper demeanor not present?' The monk looked at his clothes. The Master drove him out of the courtyard. The Master often said, 'The late Master only lived to fifty-nine years old, and I am fifty-six years old this year, and there are not many days left.' Shao Xing Jia Yin (year).
。解制退天寧之席。謂雙槐居士鄭績曰。十月八日是佛鑒忌。則吾時至矣。丐還鄣南。十月四日。鄭公遣弟僧道如訊之。師曰。汝來正其時也。先一日不著便。后一日蹉過了。吾雖與佛鑒同條生。終不同條死。明早可為我尋一雙小船子來。如雲。要長者。要高者。曰。高五尺許。越三日。雞鳴。端坐如平時。侍者請辭世偈。師曰。不曾作得。言訖而逝。十一月四日阇維。舌根不壞。郡人陳師顏以寶函藏其家。門弟子奉靈骨塔于普應院之側。
隆興府泐潭明禪師
上堂。舉趙州訪茱萸探水因緣。師曰。趙老云收山嶽露。茱萸雨過竹風清。誰家別館池塘里。一對鴛鴦𦘕不成。又舉德山托缽話曰。從來家富小兒嫡。偏向江頭弄𦘕橈。引得老爺把不住。又來船上助歌謠。
臺州寶藏本禪師
上堂曰。清明已過十餘日。華雨闌珊方寸深。春色惱人眠不得。黃鸝飛過綠楊陰。遂大笑。下座。 住烏鎮壽聖日。大慧禪師行化至。師上堂敘謝畢。乃曰。鮑老當年笑郭郎。郭郎舞袖太郎當。及乎鮑老當場舞。鮑老郎當勝郭郎。下座。大慧炷香拜之。
吉州大中祥符清海禪師
初見佛鑒。鑒問。三世諸佛一口吞盡。何處更有眾生可教化。此理如何。師擬進語。鑒喝之。師忽領旨。述偈曰。實際從來不
【現代漢語翻譯】 現代漢語譯本： 解除了在天寧寺的席位后，他對雙槐居士鄭績說：『十月八日是佛鑒（Fojian，禪師名）的忌日，那麼我的時辰也到了。』請求回到鄣南。十月初四，鄭公派弟弟僧人道如去問候他。禪師說：『你來得正是時候。早一天不著邊際，晚一天就錯過了。我雖然與佛鑒（Fojian，禪師名）同年出生，但終究不會同年去世。明天早上可以為我找一雙小船來。』道如問：『要長的，還是要高的？』禪師說：『高五尺左右就可以了。』過了三天，雞鳴時分，禪師端坐如平時。侍者請求他留下辭世偈，禪師說：『不曾作得。』說完就去世了。十一月初四火化，舌根沒有燒壞。郡人陳師顏用寶函將舌根收藏在家中。門下弟子將靈骨塔建在普應院旁邊。
隆興府泐潭明禪師
上堂說法，舉了趙州（Zhaozhou，禪師名）拜訪茱萸（Zhuyu，人名）探水的故事。禪師說：『趙州老禪師說云收山嶽露，茱萸雨後竹風清。誰家別館池塘里，一對鴛鴦畫不成。』又舉了德山（Deshan，禪師名）托缽的故事說：『從來家富小兒嫡，偏向江頭弄畫橈。引得老爺把不住，又來船上助歌謠。』
臺州寶藏本禪師
上堂說法：『清明已過十餘日，華雨闌珊方寸深。春色惱人眠不得，黃鸝飛過綠楊陰。』於是大笑，下座。住在烏鎮壽聖寺時，大慧禪師（Dahui Chanshi，禪師名）前來弘法。禪師上堂敘述感謝之情后，說：『鮑老當年笑郭郎，郭郎舞袖太郎當。及乎鮑老當場舞，鮑老郎當勝郭郎。』下座。大慧禪師（Dahui Chanshi，禪師名）點香禮拜他。
吉州大中祥符清海禪師
初次拜見佛鑒（Fojian，禪師名）時，佛鑒（Fojian，禪師名）問：『三世諸佛一口吞盡，何處更有眾生可教化？』這個道理如何？禪師正要說話，佛鑒（Fojian，禪師名）喝止了他。禪師忽然領悟，寫了一首偈：『實際從來不』
【English Translation】 English version: After resigning from his position at Tianning Temple, he said to layman Zheng Ji of Shuanghuai: 'The eighth day of the tenth month is the anniversary of Fojian's (佛鑒, a Chan master's name) death, then my time has come.' He requested to return to Zhangnan. On the fourth day of the tenth month, Zheng Gong sent his younger brother, the monk Daoru, to inquire about him. The Chan master said, 'Your arrival is just in time. Earlier by a day would be irrelevant, later by a day would be too late. Although I was born in the same year as Fojian (佛鑒, a Chan master's name), I will not die in the same year. Tomorrow morning, please find me a pair of small boats.' Daoru asked, 'Do you want long ones or tall ones?' The Chan master said, 'About five feet tall will do.' Three days later, at the crowing of the rooster, the Chan master sat upright as usual. The attendant requested him to leave a farewell verse, and the Chan master said, 'I haven't composed one.' After saying that, he passed away. On the fourth day of the eleventh month, he was cremated, and his tongue root remained intact. Chen Shiyan, a local resident, stored the tongue root in a treasure box at his home. His disciples built a stupa for his spiritual bones next to Puying Temple.
Chan Master Ming of Letan in Longxing Prefecture
In his Dharma talk, he cited the story of Zhaozhou (趙州, a Chan master's name) visiting Zhuyu (茱萸, a person's name) to explore the source of water. The Chan master said, 'Old Chan Master Zhaozhou said, 'Clouds gather the mountain dew, after the rain, the bamboo wind is clear.' In whose other courtyard pond, a pair of mandarin ducks cannot be painted.' He also cited the story of Deshan (德山, a Chan master's name) carrying his alms bowl, saying, 'From a wealthy family, the youngest son is legitimate, yet he prefers to play with a painted oar on the river. This attracts the master who cannot hold back and comes to the boat to help sing songs.'
Chan Master Ben of Baozang in Taizhou
In his Dharma talk, he said, 'More than ten days have passed since Qingming, the lingering flower rain is deep in the heart. The spring scenery is disturbing, making it impossible to sleep, the orioles fly over the green willow shade.' Then he laughed loudly and descended from the seat. When residing at Shousheng Temple in Wuzhen, Chan Master Dahui (大慧禪師, a Chan master's name) came to propagate the Dharma. After the Chan master went to the hall and expressed his gratitude, he said, 'Old Bao laughed at Guo Lang in the past, Guo Lang danced with his sleeves as a servant. When Old Bao dances on the spot, Old Bao is better than Guo Lang.' He descended from the seat. Chan Master Dahui (大慧禪師, a Chan master's name) lit incense and bowed to him.
Chan Master Qinghai of Dazhong Xiangfu in Jizhou
When he first met Fojian (佛鑒, a Chan master's name), Fojian (佛鑒, a Chan master's name) asked, 'If all the Buddhas of the three worlds are swallowed in one gulp, where are there more sentient beings to be taught?' What is the principle behind this?' As the Chan master was about to speak, Fojian (佛鑒, a Chan master's name) stopped him with a shout. The Chan master suddenly understood and wrote a verse: 'Actuality never'
受塵。箇中無舊亦無新。青山況是吾家物。不用尋家別問津。鑒曰。放下著。師禮拜而出。
漳州凈眾佛真了璨禪師
泉南羅氏子。 上堂。顧四眾曰。昨夜安排得兩段禪。末後一句也用不著。今朝打鼓升堂。一句也未嘗安排。但見諸人蔟蔟上來。山僧不免胡說亂說。胡張三。黑李四。個個解唱啰啰哩。雖然如是。入著光孝門。未免穿過髑髏。換了眼睛。參。 上堂。重陽九日菊華新。一句明明亙古今。楊廣橐駝無覓處。夜來足跡在松陰。
隆興府谷山海禪師
上堂。一舉不再說。已落二三。相見不揚眉。翻成造作。設使動弦別曲。告往知來。見鞭影便行。望剎竿回去。腳跟下好與三十棒。那湛更向這裡撮摩石火。收捉電光。工夫枉用渾閒事。笑倒西來碧眼胡。卓拄杖。下座。
龍門佛眼清遠禪師法嗣
溫州龍翔竹庵士圭禪師
成都人。族史氏。世宗儒師。妙齡明敏。年十三。求為僧。父母難之。輒不食。伯父使從其志。依城下大慈宗雅剃染。心醉楞嚴。逾五秋。南遊。謁玉泉勤．云蓋智．百丈肅．靈源清。有年。始登龍門。即以平時所得白佛眼。眼曰。汝解心已極。但欠著力開眼耳。遂職堂司。一日。侍立次。問云。絕對待時如何。曰。如汝僧堂中白椎相似。師罔措。
眼至晚抵堂司。師復以前話問之。眼曰。閑言語。師于言下大悟。眼曰。今無復言。政和末。和守錢公景述請開法天寧。次遷褒禪．東林及西山。繼徙聖泉．鼓山。尋奉 詔移雁蕩能仁。紹興乙丑蒙 恩補江心龍翔。 上堂曰。萬年一念。一念萬年。和衣泥里輥。洗腳上床眠。歷劫來事。只在如今。大海波濤涌。小人方寸深。拈起拄杖曰。汝等諸人。未得個入頭。須得個入頭。既得個入頭。須有出身一路始得。大眾。且作么生是出身一路。良久。曰。雪壓難摧澗底松。風吹不動天邊月。卓掛杖。下座。 上堂。萬機不到。眼見色。耳聞聲。一句當堂。頭戴天。腳踏地。你諸人只知今日是五月初一。殊不知金烏半夜忙忙去。玉兔天明上海東。以拂子擊禪床。下座。 上堂。明明無悟。有法即迷。諸人向這裡立不得。諸人向這裡住不得。若立則危。若住則瞎。直須意不停玄。句不停意。用不停機。此三者既明。一切處不須管滯。自然現前。一切處不須照顧。自然明白。雖然如是。更須知有向上事。久雨不晴。咄。 上堂。一葉落。天下秋。欲窮千里目。更上一層樓。一塵起。大地收。嘉州打大像。陜府灌鐵牛。明眼漢合作么生。良久。曰。久旱檐頭句。橋流水不流。卓拄杖。下座。 上堂。今朝八月二十五。老禪問你諸人
【現代漢語翻譯】 現代漢語譯本 眼至晚上才回到堂司。老師再次用之前的話來問他。眼回答說：『閑言語。』老師在他這句話下大悟。眼說：『現在沒有什麼可說的了。』政和末年，和州的太守錢公景述請他去天寧寺開法。之後遷往褒禪寺、東林寺和西山寺。接著又遷往聖泉寺、鼓山寺。不久奉皇帝的詔令移往雁蕩山的能仁寺。紹興乙丑年，蒙受皇恩補任江心龍翔寺。 上堂說法：『萬年就是一念，一念就是萬年。和衣在泥里打滾，洗腳後上床睡覺。歷劫以來的事情，只在如今。大海波濤洶涌，小人的心胸卻很狹隘。』拿起拄杖說：『你們這些人，如果還沒有入門，就必須入門。已經入門了，就必須找到一條出身之路才行。』大眾，那麼什麼是出身之路呢？良久，說：『雪壓不倒澗底的松，風吹不動天邊的月。』放下拄杖，走下座位。 上堂說法：『萬機都達不到，眼見色，耳聞聲。一句當堂，頭頂天，腳踏地。你們這些人只知道今天是五月初一，卻不知道金烏（太陽）半夜忙忙碌碌地離去，玉兔（月亮）天明時從海的東邊升起。』用拂子敲擊禪床，走下座位。 上堂說法：『明明沒有領悟，有了法反而迷惑。你們這些人在這裡站不住，你們這些人在這裡住不得。如果站立就會危險，如果住下就會瞎眼。必須意不停留在玄妙之處，句不停留在意義之上，用不停留在機巧之上。這三者如果明白了，在一切處都不需要管束滯礙，自然會顯現於眼前。在一切處都不需要照顧，自然會明白。雖然如此，更要知道有向上之事。』久雨不晴，咄！ 上堂說法：『一葉落下，天下皆知秋。想要窮盡千里之目力，更要上一層樓。一塵飛起，大地都被收攝。嘉州打大佛像，陜府灌鐵牛。』明眼人應該怎麼做呢？良久，說：『久旱的屋檐滴水，橋下的流水看似流動卻未動。』放下拄杖，走下座位。 上堂說法：『今天是八月二十五，老禪要問你們這些人』
【English Translation】 English version In the evening, Yan returned to the hall. The master asked him again with the same words as before. Yan replied, 'Idle words.' The master attained great enlightenment upon hearing these words. Yan said, 'Now there is nothing more to say.' At the end of the Zhenghe era (1111-1118), Qian Gong Jingshu, the prefect of Hezhou, invited him to open the Dharma at Tianning Temple. Later, he moved to Baochan Temple, Donglin Temple, and Xishan Temple. Then he moved to Shengquan Temple and Gushan Temple. Soon, by imperial decree, he moved to Nengren Temple on Yandang Mountain. In the year Yichou of the Shaoxing era (1145), he received imperial favor and was appointed to Jiangxin Longxiang Temple. Ascending the hall, he said: 'Ten thousand years are but a single thought, and a single thought is ten thousand years. Rolling in the mud with clothes on, going to bed after washing one's feet. Matters of countless kalpas are right here, right now. The ocean's waves surge, but the small man's heart is shallow.' Picking up his staff, he said: 'You all, if you have not yet entered, you must enter. Having entered, you must find a path of emergence.' Monks, what is the path of emergence? After a long pause, he said: 'Snow cannot crush the pine at the bottom of the ravine, and wind cannot move the moon in the sky.' He put down his staff and descended from the seat. Ascending the hall, he said: 'Ten thousand opportunities cannot reach it, the eye sees form, the ear hears sound. A single phrase in the hall, head topping the sky, feet treading the earth. You all only know that today is the fifth day of the fifth month, but you do not know that the golden crow (sun) busily departs in the middle of the night, and the jade rabbit (moon) rises from the east of the sea at dawn.' He struck the Zen bed with his whisk and descended from the seat. Ascending the hall, he said: 'Clearly there is no enlightenment, with Dharma there is delusion. You all cannot stand here, you all cannot dwell here. If you stand, it is dangerous; if you dwell, you will be blind. You must not let the mind dwell on the mysterious, the phrase dwell on the meaning, or the use dwell on the mechanism. If these three are understood, there is no need to manage or be obstructed in all places, and it will naturally appear before you. There is no need to take care in all places, and it will naturally be clear. Although it is so, you must know that there is something beyond.' Long rain without clearing, 'Doh!' Ascending the hall, he said: 'One leaf falls, and the world knows autumn. To exhaust the sight of a thousand miles, ascend another level. One dust arises, and the great earth is gathered. Jia Prefecture strikes the great Buddha statue, and Shan Prefecture irrigates the iron ox.' What should a clear-eyed person do? After a long pause, he said: 'Water dripping from the eaves in a long drought, the water flowing under the bridge seems to flow but does not.' He put down his staff and descended from the seat. Ascending the hall, he said: 'Today is the twenty-fifth day of the eighth month, the old Chan master asks you all'
。且道是八月二十五。不是八月二十五。若道不是。是何言歟。若道是。瞞上座即得。爭奈諸聖眼何。乃擊禪床。下座。 上堂。見見之時。見非是見。見猶離見。見不能及。落華有意隨流水。流水無情戀落華。諸可還者。自然非汝。不汝還者。非汝而誰。長恨春歸無覓處。不知轉入此中來。喝一喝。曰。三十年後莫道能仁教壞人家男女。 上堂。僧問。如何是祖師西來意。曰。東家點燈。西家暗坐。云。未審意旨如何。曰。馬便搭鞍。驢便推磨。僧禮拜。師曰。靈利衲僧只消一個。遂曰。馬搭鞍。驢推磨。靈利衲僧只消一個。縱使東家明點燈。未必西家暗中坐。西來意旨問如何。多口何師自招禍。 問。如何是第一義。曰。你問底是第三義。 問。狗子還有佛性也無。趙州道無。意旨如何。曰。一度著蛇咬。怕見斷井索。 問。燕子深談實相。善說法要。此理如何。曰。不及雁㘅蘆。 問。如何是佛。曰。華陽洞口石烏龜。 問。魯祖面壁。意旨如何。曰。金木水火土。羅睺計都星。 問。有句無句。如藤倚樹時如何。曰。作賊人心虛。云。國師三喚侍者又作么生。曰。打鼓弄胡猻。鼓破胡猻走。丙寅七月十八日。召法屬長老宗范付後事。遺偈曰。前三十一。中九下七。老人言盡處。龜哥眼睛赤。次日。沐浴更衣。
【現代漢語翻譯】 現代漢語譯本：且說今天是八月二十五，如果說不是八月二十五，那又是什麼意思呢？如果說是，那瞞得了我，又怎麼瞞得過諸位聖賢的眼睛呢？於是敲擊禪床，走下座位。
上堂說法時說：當你在見的時候，那個見不是真正的見。見還停留在見的層面，見就無法達到真諦。落花有情地隨著流水而去，流水卻無情地不留戀落花。所有可以歸還的東西，自然不是你。不歸還你的東西，除了你又是誰呢？總是遺憾春天離去無處可尋，卻不知道春天已經轉入這裡面來了。喝一聲！三十年後不要說能仁（釋迦牟尼佛的別稱）的教法敗壞了人家的子弟。
上堂說法時，有僧人問：『什麼是祖師西來的真意？』 師父說：『東家點燈，西家卻在黑暗中坐著。』 僧人說：『不知道這其中的意思是什麼？』 師父說：『馬就配上鞍，驢就推磨。』 僧人行禮拜謝。師父說：『聰明的僧人只要一個就夠了。』 於是說：『馬配上鞍，驢去推磨，聰明的僧人只要一個就夠了。縱然東家明亮地點著燈，西家未必就在黑暗中坐著。西來的真意如果問我如何，多嘴的何某（指自己）自找麻煩。』
有僧人問：『什麼是第一義？』 師父說：『你問的那個是第三義。』
有僧人問：『狗子還有佛性嗎？趙州禪師說沒有，這其中的意思是什麼？』 師父說：『曾經被蛇咬過一次，就害怕看見斷了的井繩。』
有僧人問：『燕子深刻地談論實相，善於說法要，這個道理如何理解？』 師父說：『比不上大雁銜著蘆葦。』
有僧人問：『什麼是佛？』 師父說：『華陽洞口的石烏龜。』
有僧人問：『魯祖（達摩祖師）面壁，其中的意思是什麼？』 師父說：『金木水火土，羅睺（梵語， Rahu，星名，印度神話中阿修羅）計都星（梵語， Ketu，星名，印度神話中的一個蛇頭星）。』
有僧人問：『有句無句，如同藤蔓依附樹木時，情況如何？』 師父說：『做賊的人心裡虛。』 僧人說：『國師三次呼喚侍者，又是怎麼回事？』 師父說：『打鼓戲弄猴子，鼓破了猴子就跑了。』 丙寅年七月十八日，召集法屬長老宗范，囑咐後事，留下遺偈說：『前三十一，中九下七，老人言盡處，龜哥眼睛赤。』 第二天，沐浴更衣。
【English Translation】 English version: Moreover, let's say it is the twenty-fifth day of the eighth month. If it is not the twenty-fifth day of the eighth month, then what does it mean? If it is, then you can deceive me, but how can you deceive the eyes of all the sages? Then he struck the Zen platform and stepped down.
Ascending the hall to preach, he said: 'When you see, that seeing is not true seeing. If seeing remains at the level of seeing, then seeing cannot reach the ultimate truth. Falling flowers intentionally follow the flowing water, but the flowing water heartlessly does not cherish the falling flowers. All that can be returned is naturally not you. That which is not returned to you, who is it if not you? Always regretting that spring has departed and cannot be found, yet not knowing that spring has already entered here.' He shouted! 'Thirty years from now, do not say that the teachings of Sakyamuni (another name for Buddha) have corrupted the children of other families.'
Ascending the hall to preach, a monk asked: 'What is the true meaning of the Patriarch's coming from the West?' The master said: 'The eastern family lights a lamp, while the western family sits in darkness.' The monk said: 'I do not understand the meaning of this.' The master said: 'The horse is saddled, and the donkey grinds the mill.' The monk bowed in gratitude. The master said: 'A clever monk is enough.' Then he said: 'The horse is saddled, and the donkey grinds the mill, a clever monk is enough. Even if the eastern family brightly lights a lamp, the western family may not be sitting in darkness. If you ask me about the meaning of coming from the West, the talkative He (referring to himself) is asking for trouble.'
A monk asked: 'What is the first meaning?' The master said: 'What you are asking is the third meaning.'
A monk asked: 'Does a dog have Buddha-nature? Zhaozhou (Zen master) said no, what is the meaning of this?' The master said: 'Once bitten by a snake, one fears seeing a broken well rope.'
A monk asked: 'Swallows deeply discuss the true nature of reality, and are good at expounding the essentials of the Dharma. How should this principle be understood?' The master said: 'Not as good as a wild goose holding a reed.'
A monk asked: 'What is Buddha?' The master said: 'The stone turtle at the mouth of Huayang Cave.'
A monk asked: 'Bodhidharma (the founder of Zen Buddhism) faced the wall, what is the meaning of this?' The master said: 'Metal, wood, water, fire, earth, Rahu (Sanskrit, Rahu, name of a star, an Asura in Indian mythology), Ketu (Sanskrit, Ketu, name of a star, a serpent-headed star in Indian mythology).'
A monk asked: 'With or without a phrase, like a vine clinging to a tree, what is the situation?' The master said: 'The heart of a thief is fearful.' The monk said: 'What about the National Teacher calling the attendant three times?' The master said: 'Playing the drum and teasing the monkey, when the drum breaks, the monkey runs away.' On the eighteenth day of the seventh month of the Bingyin year, he summoned the elder Zongfan of the Dharma lineage, entrusted him with the affairs after his death, and left a farewell verse saying: 'The first thirty-one, the middle nine, the last seven, when the old man's words are exhausted, the turtle's eyes are red.' The next day, he bathed and changed his clothes.
申令聲大鐘。亥至。眾集處就座。泊然趨寂。茶毗。送者均獲設利。奉靈骨塔于鼓山。壽六十四。臘五十一。
南康軍云居高庵善悟禪師
洋之興道人。族李氏。年十一去家。業經得度。有夙慧。聞沖禪師舉武帝問達磨因緣。如獲舊物。遽曰。我既廓然。何聖之有。沖異其語。勉之南詢。蒙授記于龍門。一日。有僧被蛇傷足。佛眼問曰。既是龍門。為甚麼卻被蛇咬。師即應曰。果然現大人相。眼益器之。初住吉之天寧。遷云居。七稔。 敕徙金山。以疾辭。得免。 上堂曰。少林面壁。懷藏東土西天。歐阜升堂。充塞四維上下。致使山巍巍而砥掌平。水昏昏而常自清。華非艷而結空果。風不搖而片葉零。人無法而得咨問。佛無心而更可成。野蔬淡飯廷時日。任運隨緣道自靈。畢竟如何。日午打三更。
遂寧府西禪文璉禪師
郡之長江人。族張氏。天姿穎邁。幼從鄉先生趙嗣業。頗通儒。趙以遠大期之。師飄然有出塵志。徑依崇福院希澄。年二十三剃髮。詣成都表言講席。聽圓覺．起信。深得其旨。會圓悟歸昭覺。往依之。久無所入。遂東下謁谷隱顯．洞山淵。復無所證。晚抵龍門。宴坐忘寢食。佛眼憐其為道之篤。一夕。攜師縱步至普現坡下。顧師曰。望州亭與汝相見了也。烏石嶺與汝相見
了也。師于言下證無生忍。佛眼翌日登堂對眾印之。道譽籍甚。閱三年。以母老丐還。眼贈以偈曰。烏石嶺。望州亭。意未舉。道先成。十年辛苦游江海。此日言歸不問程。桑梓無別路。行藏在守護。果熟自然香。記取來時步。復書曰。禪者璉上人。操心珠。入龍岫。得之還故丘。不忘本也。仍率罷參宿衲數十餞之。於是溯流歸肄業。筑堂高隱。靖康元。郡守更西禪律居。迎師開法。 上堂曰。一向恁么去。直得凡聖路絕。水泄不通。鐵蛇鉆不入。鐵錘打不破。至於千里萬里。鳥飛不度。一向恁么來。未免灰頭土面。帶水拖泥。唱九作十。指鹿為馬。非唯辜負先師。亦乃埋沒己靈。敢問大眾。且道恁么去底是。恁么來底是。芍葯華開菩薩面。㯶櫚葉散夜叉頭。 上堂。諸方浩浩談玄。每日撞鐘打鼓。西禪無法可說。勘破燈籠露柱。門前不置下馬臺。免被傍人來借路。若借路。須照顧。腳下若參差。邯鄲學唐步。 上堂。心生種種法生。森羅萬象縱橫。信手拈來便用。日輪午後三更。心滅種種法滅。四句百非路絕。直饒達磨出頭。也是眼中著屑。心生心滅是誰。木人攜手同歸。歸到故鄉田地。猶遭頂上一錘。 上堂。正月孟春猶寒。直下言端語端。拈起衲僧鼻孔。穿開祖佛心肝。知有者。達磨不來東土。二祖不往西天。
【現代漢語翻譯】 現代漢語譯本 了也。師于言下證無生忍（對事物不生不滅的深刻理解）。佛眼禪師第二天升座，當衆印可了他。他的名聲因此大盛。過了三年，因為母親年老，他請求回去。佛眼禪師贈送他一首偈語：『烏石嶺，望州亭，意未舉，道先成。十年辛苦游江海，此日言歸不問程。桑梓無別路，行藏在守護。果熟自然香，記取來時步。』又寫信說：『禪者璉上人，操心珠（比喻純潔的心），入龍岫（山名），得之還故丘（故鄉）。不忘本也。』還率領寺中數十位僧人送他。於是他逆流而上，回到原來的寺廟，建造禪堂隱居。靖康元年，郡守將西禪律寺改建，迎請他去開法。
上堂說法：『一向這麼走下去，就能達到凡聖之路斷絕，水泄不通，鐵蛇也鉆不進去，鐵錘也打不破的境界。即使是千里萬里，鳥也飛不過去。一向這麼來，也免不了灰頭土臉，帶水拖泥，唱九作十，指鹿為馬。不僅辜負了先師，也埋沒了自己本有的靈性。敢問各位，那麼，這麼去的是什麼？這麼來的是什麼？』『芍藥花開菩薩面，㯶櫚葉散夜叉頭。』
上堂說法：『各處都在滔滔不絕地談論玄理，每天撞鐘打鼓。西禪寺沒有什麼法可以說，只是勘破燈籠和露柱的真相。門前不設定下馬臺，免得被旁人來借路。如果借路，就要小心照顧。腳下如果走錯了，就會像邯鄲人學唐朝人走路一樣，反而失去了自己本來的步法。』
上堂說法：『心生種種法生，森羅萬象縱橫。信手拈來便用，日輪午後三更。心滅種種法滅，四句百非路絕。即使達磨祖師再世，也是眼中進了灰塵。心生心滅的是誰？木人攜手一同歸去。即使回到故鄉田地，仍然會遭到當頭一棒。』
上堂說法：『正月孟春，天氣仍然寒冷。直接說出言語的端正之處。拈起衲僧的鼻孔，穿開祖佛的心肝。知道這個道理的人，達磨祖師就不會來到東土，二祖慧可也不會前往西天。』
【English Translation】 English version He understood the principle of no-birth forbearance (a profound understanding of the non-arising and non-ceasing of things) upon hearing these words. The next day, Foyan (Buddha Eye, a Chan master) ascended the hall and publicly confirmed his realization. His reputation greatly increased. After three years, he requested to return home to care for his elderly mother. Foyan presented him with a verse: 'Black Stone Ridge, Wangzhou Pavilion, before the intention arises, the Way is already accomplished. Ten years of hardship traveling the rivers and seas, today you return home without asking the way. Your homeland has no separate path, your conduct lies in guarding it. When the fruit is ripe, it will naturally be fragrant, remember the steps you took when you came.' He also wrote a letter saying: 'The Chan practitioner Lian, cherishes the mind-jewel (a metaphor for a pure mind), enters Dragon Peak (a mountain name), obtains it and returns to his old home (hometown). He does not forget his roots.' He also led dozens of monks from the temple to see him off. Thereupon, he went upstream, returned to his original temple, built a meditation hall, and lived in seclusion. In the first year of the Jingkang era, the prefectural governor converted the Western Chan Vinaya Temple and invited him to open the Dharma.
Ascending the hall to preach: 'Going on like this, one can reach the point where the path of the mundane and the sacred is cut off, impenetrable, where even an iron snake cannot drill through, and an iron hammer cannot break. Even for thousands of miles, birds cannot fly across. Coming like this, one cannot avoid being covered in dust and mud, exaggerating and distorting, calling a deer a horse. Not only does one fail one's teachers, but one also buries one's own inherent spirituality. I dare ask everyone, what is it that goes like this? What is it that comes like this?' 'The peony blossoms reveal the face of a Bodhisattva, the coconut palm leaves scatter the head of a Yaksha (a type of demon).'
Ascending the hall to preach: 'Everywhere people are talking endlessly about profound principles, striking bells and drums every day. Western Chan has no Dharma to speak of, it only sees through the truth of the lanterns and pillars. No dismounting platform is set up in front of the gate, to avoid others borrowing the road. If you borrow the road, you must take care. If your steps are wrong, you will be like the people of Handan who tried to imitate the way people from the Tang Dynasty walked, and lost their own way of walking.'
Ascending the hall to preach: 'When the mind arises, all kinds of dharmas arise, the myriad phenomena spread out in all directions. Pick them up and use them at will, the sun at noon is like three in the morning. When the mind ceases, all kinds of dharmas cease, the path of the four sentences and hundred negations is cut off. Even if Bodhidharma (the founder of Zen Buddhism) were to reappear, it would be like dust in his eyes. Who is it that arises and ceases with the mind? Wooden figures join hands and return together. Even if they return to their homeland, they will still be struck on the head.'
Ascending the hall to preach: 'In the first month of spring, the weather is still cold. Directly speak of the correctness of words. Pick up the nose of the mendicant monk, and pierce open the heart and liver of the ancestral Buddhas. Those who know this principle, Bodhidharma will not come to the East, and the Second Patriarch Huike will not go to the West.'
不知有者。誰知當面蹉過。迢迢十萬八千。山僧為你重說偈言。大眾。莫教辜負。孟春猶寒。 上堂。舉。外道問佛。今日說甚麼法。曰。說定法。明日又問。今日說甚麼法。曰。不定法。云。昨日為甚麼定。今日為甚麼不定。曰。昨日定。今日不定。師曰。作日與今日。說定說不定。寰中天子敕。塞外將軍令。外道當年入夢鄉。直至如今猶未省。 僧問。師子未出窟時如何。曰。爪牙已露。云。出窟后如何。曰。龍頭蛇尾。云。出與未出時如何。曰。正好吃棒。 問。以一重去一重即不問。不以一重去一重時如何。曰。阇梨有許多工夫。紹興十四年十一月。忽示疾。二十八日。端坐訓徒。手書命本院書記希秀嗣法住持。捐囊資益田。瞻眾囑累訖。有請以頌者。師曰。先師龍門最後垂範嘗曰。無世可辭。無法可說。無頌可留。吾豈負先師意耶。語卒而化。壽七十二。臘五十一。
隆興府黃龍牧庵法忠禪師
四明人。族姚氏。七歲師鄞縣國寧道英。十九試經得度。習臺教。悟一心三觀之旨而未能泯跡。歷扣名緇。至龍門。睹水磨旋轉。發明心要。述偈曰。轉大法輪。目前包里。更問如何。水推石磨。呈佛眼。眼曰。其中事作么生。云。澗下水長流。眼曰。我有末後一句。待分付汝。師即掩耳而出。乃之廬山
【現代漢語翻譯】 現代漢語譯本 不知有者：有誰知道真理就在眼前，卻當面錯過了呢？雖然路途遙遠，有十萬八千里之遙，老衲我還是為你再說一遍偈語：各位，不要辜負這美好的時光，即使孟春時節依然寒冷。
上堂：禪師舉例說，有外道問佛陀：『今天您說什麼法？』佛陀說：『說定法。』第二天外道又問：『今天您說什麼法？』佛陀說：『說不定法。』外道問：『昨天為什麼是定法，今天為什麼是不定法？』佛陀說：『昨天是定，今天是不定。』禪師說：『昨天與今天，說定與說不定，就像是寰中天子的敕令，塞外將軍的軍令一樣。』外道當年入了夢鄉，直到如今還是不明白。
有僧人問：『獅子未出洞穴時是什麼樣子？』禪師說：『爪牙已經顯露。』僧人問：『出洞穴后又是什麼樣子？』禪師說：『龍頭蛇尾。』僧人問：『出與未出時又是什麼樣子？』禪師說：『正好吃棒。』
有人問：『以一重境界去掉一重境界，我就不問了。不以一重境界去掉一重境界時，又是什麼樣子？』禪師說：『你有很多的工夫啊。』紹興十四年十一月，禪師忽然生病，二十八日，端坐著訓誡弟子，親手書寫命令本院書記希秀繼承法統，主持寺院。捐出自己的錢財，增加田地，供養大眾，囑咐完畢。有人請求禪師留下頌詞，禪師說：『先師龍門最後垂範時曾經說過：無世可辭，無法可說，無頌可留。我怎麼能違背先師的意願呢？』說完就圓寂了，享年七十二歲，僧臘五十一。
隆興府黃龍牧庵法忠禪師
是四明人，姓姚。七歲時拜鄞縣國寧道英為師，十九歲時通過考試成為僧人，學習天臺宗的教義，領悟了一心三觀的宗旨，但未能完全泯滅痕跡。歷經拜訪名僧，到了龍門，看到水磨旋轉，領悟了心要。寫了一首偈語說：『轉大法輪，目前包里。更問如何，水推石磨。』呈給佛眼禪師，佛眼禪師說：『其中的事情怎麼樣？』禪師說：『澗下水長流。』佛眼禪師說：『我有一句最後的話，要交付給你。』禪師立刻摀住耳朵走了出去，於是前往廬山。
【English Translation】 English version Those who do not know it: Who knows that the truth is right in front of them, yet they miss it? Although the journey is far, with a distance of one hundred and eight thousand miles, I, the old monk, will repeat the verse for you: Everyone, do not fail to cherish this wonderful time, even though the early spring season is still cold.
Ascending the hall: The Chan master cited an example, saying that a heretic asked the Buddha: 'What Dharma do you speak today?' The Buddha said: 'I speak of the fixed Dharma.' The next day, the heretic asked again: 'What Dharma do you speak today?' The Buddha said: 'I speak of the unfixed Dharma.' The heretic asked: 'Why was it the fixed Dharma yesterday, and why is it the unfixed Dharma today?' The Buddha said: 'Yesterday was fixed, today is unfixed.' The Chan master said: 'Yesterday and today, speaking of fixed and unfixed, are like the imperial edict of the Son of Heaven within the realm, and the military orders of the general beyond the border.' The heretic entered a dreamland that year, and still does not understand it today.
A monk asked: 'What is a lion like before it comes out of its cave?' The Chan master said: 'Its claws and teeth are already exposed.' The monk asked: 'What is it like after it comes out of its cave?' The Chan master said: 'A dragon's head and a snake's tail.' The monk asked: 'What is it like when it is coming out and not coming out?' The Chan master said: 'It deserves a beating.'
Someone asked: 'I won't ask about removing one layer of realm with another layer. What is it like when one layer of realm is not removed with another layer?' The Chan master said: 'You have a lot of effort.' In November of the fourteenth year of Shaoxing, the Chan master suddenly fell ill. On the twenty-eighth day, he sat upright and admonished his disciples, personally writing an order for the secretary of this monastery, Xixiu, to inherit the Dharma and preside over the monastery. He donated his own money, increased the fields, provided for the masses, and finished his instructions. Someone requested the Chan master to leave a verse. The Chan master said: 'The late master Longmen once said in his last example: There is no world to resign from, no Dharma to speak of, and no verse to leave behind. How can I go against the wishes of the late master?' After saying this, he passed away peacefully, at the age of seventy-two, with fifty-one years as a monk.
Chan Master Mu'an Fazhong of Huanglong in Longxing Prefecture
Was a native of Siming, with the surname Yao. At the age of seven, he became a disciple of Daoying of Guoning in Yin County. At the age of nineteen, he passed the examination to become a monk, studying the teachings of the Tiantai school, and comprehended the essence of the Three Views in One Mind, but failed to completely erase the traces. He visited famous monks, and upon arriving at Longmen, he saw the water mill turning and comprehended the essence of the mind. He wrote a verse saying: 'Turning the great Dharma wheel, it is contained in the present moment. What more is there to ask? The water pushes the stone mill.' He presented it to Chan Master Foyan, who said: 'What is happening within it?' The Chan master said: 'The water flows long under the ravine.' Chan Master Foyan said: 'I have a final word to entrust to you.' The Chan master immediately covered his ears and walked out, and then went to Mount Lu.
。于同安枯樹中絕食清坐。宣和間。湘潭大旱。禱不應。師躍入龍淵。呼曰。業畜。當雨一尺。雨隨至。居南嶽后洞。木食澗欲。侶虎豹猿狖二十年。著正心論十卷。每跨虎出遊。儒釋望塵而拜。紹興甲寅秋。樞密摺公彥質染疏親往。以勝業力挽開法。師嘉其勤渠乃赴。未幾。移南木．云蓋。謝事。復應二聖越疆及大溈之請。晚居黃龍。 上堂曰。張公吃酒李公醉。子細思量不思議。李公醉醒問張公。恰使張公無好氣。無好氣。不如歸家且打睡。 上堂。今朝正月半。有事為君斷。切忌兩眼睛。被他燈火換。 上堂。我有一句子。不借諸聖口。不動自己舌。非聲氣呼吸。非情識分別。假使凈名杜口于毗耶。釋迦掩室于摩竭。大似掩耳偷鈴。未免天機漏泄。直饒德山入門便棒。臨濟入門便喝。若向牧庵門下檢點將來。只得一橛。千種言。萬般說。只要教君自家歇。一任大地虛空七凹八凸。 僧問。如何是佛。曰。莫向外邊覓。云。如何是心。曰。莫向外邊尋。云。如何是道。曰。莫向外邊討。云。如何是禪。曰。莫向外邊傳。云。畢竟如何。曰。靜處薩婆訶。 問。大眾臨筵。請師舉唱。師豎起拂子。僧云。乞師再垂方便。師擊禪床一下。己巳十一月。示少恙。至望。丈室後有白氣二道搖曳而出。師遽曰。吾期至矣。令
【現代漢語翻譯】 現代漢語譯本：他在同安的枯樹中絕食靜坐。宣和年間，湘潭發生大旱，祈禱沒有應驗。他跳入龍淵，呼喊道：『業畜（指龍），應當下雨一尺！』雨隨即降臨。他居住在南嶽后洞，以樹木為食，飲澗水，與虎豹猿猴為伴二十年。他著有《正心論》十卷。每次騎虎外出遊玩，儒生和僧人都望塵而拜。紹興甲寅年秋，樞密使折彥質親自前往拜訪，以勝業寺的力量極力邀請他前去開法。他嘉許折彥質的勤懇，於是應邀前往。不久，他移居南木山云蓋寺。後來辭去職務，又應二聖（指徽宗、欽宗）越境以及大溈山之請。晚年居住在黃龍山。
上堂說法時說：『張三喝酒李四醉，仔細思量真不可思議。李四酒醒后問張三，恰恰使得張三沒好氣。沒好氣，不如回家且睡覺。』
上堂說法：『今天正月十五，有事要為你們決斷。切記兩隻眼睛，不要被燈火迷惑。』
上堂說法：『我有一句話，不借用諸佛聖人的口，不動用自己的舌頭，不是聲音氣息呼吸，不是情感意識分別。假使維摩詰（Vimalakirti）在毗耶離（Vaisali）默然不語，釋迦牟尼（Sakyamuni）在摩竭陀（Magadha）閉門不出，也好像掩耳盜鈴，終究難免泄露天機。即使德山（Deshan）入門便打，臨濟（Linji）入門便喝，如果拿到牧庵（Mu'an）門下檢驗，也只得到一截。千種言語，萬般說法，只要教你們自家歇息。任憑大地虛空七凹八凸。』
有僧人問：『什麼是佛？』他說：『不要向外邊尋找。』僧人問：『什麼是心？』他說：『不要向外邊尋找。』僧人問：『什麼是道？』他說：『不要向外邊討取。』僧人問：『什麼是禪？』他說：『不要向外邊求傳。』僧人問：『究竟如何？』他說：『靜處薩婆訶（S婆訶，意為成就，圓滿）。』
有僧人問：『大眾面臨法筵，請師父開示。』他豎起拂塵。僧人說：『乞請師父再次垂示方便。』他敲擊禪床一下。己巳年十一月，他略微示現病態。到了十五日，丈室後有兩道白氣搖曳而出。他立即說：『我的時候到了。』命令
【English Translation】 English version: He practiced fasting and quiet meditation among the withered trees in Tongan. During the Xuanhe period, Xiangtan suffered a severe drought, and prayers went unanswered. The master leaped into Dragon Abyss (Long Yuan), shouting, 'Karmic beast (referring to the dragon), you should bring one foot of rain!' Rain followed immediately. He resided in the Back Cave of Mount Nan, eating wood and drinking from mountain streams, living with tigers, leopards, monkeys, and apes for twenty years. He authored ten volumes of 'Treatise on Correcting the Mind' (Zheng Xin Lun). Every time he rode a tiger for outings, Confucian scholars and monks would bow in the dust. In the autumn of Jia Yin year of the Shaoxing era, the Privy Councilor, Zhe Yanzhi, personally visited and earnestly invited him to open the Dharma at Shengye Temple (Sheng Ye Si). The master appreciated Zhe Yanzhi's diligence and accepted the invitation. Not long after, he moved to Yungai Temple (Yun Gai Si) on Mount Nanmu. Later, he resigned from his position and responded to the invitations of the Two Saints (referring to Emperor Huizong and Emperor Qinzong) across the border and Great Wei Mountain (Da Wei). In his later years, he resided at Huanglong Mountain.
During an assembly, he said: 'Zhang drinks wine, and Li gets drunk. Thinking carefully, it's truly inconceivable. When Li wakes up from his drunkeness, he asks Zhang, which makes Zhang feel annoyed. If annoyed, it's better to go home and sleep.'
During an assembly, he said: 'Today is the fifteenth day of the first month. I have something to decide for you. Remember your two eyes, don't be deceived by the lights.'
During an assembly, he said: 'I have a saying that doesn't borrow the mouths of all Buddhas and sages, doesn't move my own tongue, is not sound, breath, or respiration, and is not emotional consciousness or discrimination. If Vimalakirti (Vimalakirti) were to remain silent in Vaisali (Vaisali), and Sakyamuni (Sakyamuni) were to shut his door in Magadha (Magadha), it would be like covering one's ears to steal a bell, inevitably revealing the secret of heaven. Even if Deshan (Deshan) strikes upon entering and Linji (Linji) shouts upon entering, if examined under Mu'an's (Mu'an) gate, only a fragment would be obtained. A thousand words, ten thousand sayings, only to teach you to rest yourselves. Let the great earth and empty space be seven concave and eight convex.'
A monk asked, 'What is Buddha?' He said, 'Don't seek outside.' The monk asked, 'What is mind?' He said, 'Don't seek outside.' The monk asked, 'What is the Way?' He said, 'Don't seek outside.' The monk asked, 'What is Chan?' He said, 'Don't transmit outside.' The monk asked, 'What is it ultimately?' He said, 'Quiet place, Svaha (Svaha, meaning accomplishment, perfection).'
A monk asked, 'The assembly faces the Dharma feast, please Master give instructions.' The master raised his whisk. The monk said, 'Begging Master to again bestow expedient means.' He struck the Zen bed once. In the eleventh month of the Ji Si year, he slightly showed signs of illness. On the fifteenth day, two white auras swayed out from behind his room. He immediately said, 'My time has come.' Ordered
集眾。囑付殆盡。引筆書偈而寂。塔于香原洞。掩壙罷。大雪獨覆區所。壽六十。臘四十七。
衢州烏巨雪堂道行禪師
括蒼人。族葉氏。父仲諶。仕二千石。棲心祖道。號見獨居士。母陶氏。夢苾芻抵其室而孕。既生。莊重警敏。甫志學。有出塵志。然書考屢前列。間從天寧微禪師游。于言下知歸。以出家陳父母。乃聽。年十九。禮普照覺印英禪師。授僧伽梨。首謁指源潤禪師。無所入。徑之龍門。質其所得。佛眼諭曰。到真實不疑。方有語話分。師無對。一日。舉賢沙筑著腳指。師契悟。即趨方丈。眼曰。悟即不無。要是千里之起足。若向個里扶持起來。甚生次第事。令侍右。逾八週。辭省親。郡守侍御黃公葆光結庵于黃堂后圃。力致之。建炎二年。中散徐公康國來守是郡。堅請開法于壽寧。次遷法海．天寧．烏巨。大播玄風。后名藩賢侯以甲剎迎之者八。師悉辭。諸方益加尊仰。紹興戊辰。鄱陽守陳公璹命樞蜜何公若．編修趙公廉裔。躬往䖍請。師不得已而從之。 上堂曰。會即便會。玉本無瑕。若言不會。碓觜生花。試問九年面壁。何如大會拈華。南明恁么商確。也是順風撒沙。參。 上堂。云籠岳頂。百鳥無聲。月隱寒潭。龍珠自耀。正當恁么時。直得石樑忽然大悟。石洞頓爾心休。虛空開口
【現代漢語翻譯】 現代漢語譯本 圓寂。聚集僧眾，將後事囑咐完畢。寫下偈語后圓寂。在香原洞建塔安葬。掩埋后，唯有大雪覆蓋墓地。享年六十歲，僧臘四十七年。
衢州烏巨雪堂道行禪師
是括蒼（地名）人，姓葉。父親仲諶，官至二千石（古代官名）。潛心於佛法，自號見獨居士。母親陶氏，夢見僧人來到家中而懷孕。出生后，莊重而聰慧。剛開始學習，就立下了出世的志向。雖然屢次在科舉考試中名列前茅，但常與天寧微禪師交往，在言語中明白了歸宿。向父母稟明出家的意願，父母同意了。十九歲時，拜普照覺印英禪師為師，受了僧伽梨（袈裟）。首先拜訪指源潤禪師，沒有領悟。直接前往龍門，請教自己所學。佛眼禪師開示說：『到了真實不疑的境界，才能有說話的份。』禪師無言以對。一天，聽到賢沙筑著腳指的聲音，禪師頓悟。立即前往方丈室。佛眼禪師說：『悟了並非沒有，但要是千里之行的起步。若能在這個地方扶持起來，又有什麼難事。』於是讓禪師侍奉在右側。過了八年，辭別去探望父母。郡守侍御黃公葆光在黃堂後花園結廬，極力邀請禪師。建炎二年，中散徐公康國來此地做太守，堅決請求禪師在壽寧寺開壇講法，之後又遷往法海寺、天寧寺、烏巨寺，大力弘揚佛法。後來，許多地方的藩王賢侯用最好的寺廟來迎接禪師，禪師都拒絕了。各方更加尊敬仰慕禪師。紹興戊辰年，鄱陽太守陳公璹命令樞密何公若、編修趙公廉裔親自前往虔誠邀請。禪師不得已才答應。上堂說法：『會了就立刻會了，玉本來就沒有瑕疵。如果說不會，碓嘴也會生出花來。試問九年面壁，比得上拈花微笑的大會嗎？南明這樣商量確定，也像是順風撒沙一樣。』參！上堂說法：雲霧籠罩山頂，百鳥沒有聲音。月亮隱藏在寒潭中，龍珠獨自閃耀。正當這個時候，石樑忽然大悟，石洞頓時心無雜念，虛空開口說話。
【English Translation】 English version He gathered the assembly, entrusted everything, and wrote a verse before passing away. A stupa was built at Xiangyuan Cave. After the burial, only snow covered the area. He lived to be sixty years old, with forty-seven years as a monk.
Zen Master Daoxing of Xuetang at Wuju, Quzhou
He was from Kuocang (place name), with the surname Ye. His father, Zhongchen, served as an official of two thousand piculs (ancient official rank). He devoted himself to the ancestral path and called himself the Reclusive Seer. His mother, Tao, dreamed of a Bhiksu (Buddhist monk) entering her room, and she became pregnant. After he was born, he was dignified and intelligent. As soon as he began to study, he aspired to leave the world. Although he repeatedly ranked high in the imperial examinations, he often associated with Zen Master Wei of Tianning Temple, and through his words, he understood his true home. He informed his parents of his intention to become a monk, and they agreed. At the age of nineteen, he took refuge with Zen Master Jueyin Ying of Puzhao Temple and received the Sanghati (robe). He first visited Zen Master Zhiyuan Run but gained no insight. He went directly to Longmen and questioned him about his understanding. Buddha-eye (Foyan) advised him, 'Only when you reach the state of true non-doubt can you have something to say.' The master was speechless. One day, he heard Xiansha striking his toe, and the master had an epiphany. He immediately went to the abbot's room. Buddha-eye said, 'Enlightenment is not nothing, but it is the starting point of a thousand-mile journey. If you can support yourself from here, what is difficult?' He was then made to attend on the right side. After eight years, he bid farewell to visit his parents. Governor Huang Gong Baoguang built a hermitage in the back garden of Huangtang and earnestly invited the master. In the second year of Jianyan, Zhongsan Xu Gong Kangguo came to govern this area and firmly requested the master to open the Dharma at Shouning Temple. Later, he moved to Faha Temple, Tianning Temple, and Wuju Temple, greatly spreading the profound teachings. Later, many virtuous marquises of various regions welcomed him with the best temples, but the master declined them all. All quarters increasingly respected and admired the master. In the year Wuchen of Shaoxing, Prefect Chen Gong Zhu of Poyang ordered Privy Councilor He Gong Ruo and Compiler Zhao Gong Lianyi to personally and sincerely invite him. The master had no choice but to comply. He ascended the Dharma seat and said, 'If you understand, you understand immediately; jade is inherently flawless. If you say you don't understand, the pestle will bloom. I ask you, what is nine years of wall-gazing compared to the great assembly of holding up a flower? Naming thus deliberating is like scattering sand in the wind.' Participate! Ascending the Dharma seat, he said: Clouds shroud the mountain peak, and the birds are silent. The moon is hidden in the cold pool, and the dragon pearl shines alone. At this very moment, the stone bridge suddenly has a great enlightenment, the stone cave instantly has no more thoughts, and the void opens its mouth to speak.
作證。溪北石僧點頭。諸人總在這裡瞌睡。笑殺陜府鐵牛。 上堂。佛說三乘十二分。頓漸偏圓。癡人面前。不得說夢。祖師西來。直指人心。見性成佛。癡人面前。不得說夢。臨濟三玄。雲門三句。洞山五位。癡人面前。不得說夢。南明恁么道。還免得遭人檢責也無。所以古人道。石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。還有和雪曲底么。若有。喚來與老僧洗腳。 上堂。通身是口。說得一半。通身是眼。用得一橛。用不倒處說有餘。說不到處用無盡。所以道。當用無說。當說無用。用說同時。用說不同時。諸人若也擬議。西峰在你腳底。到國清。眾請上堂。句亦刬。意亦刬。絕毫絕厘處。如山如岳。句亦到。意亦到。如山如岳處。絕毫絕𨤲。忽若拶通一線。意句俱到俱不倒。俱刬俱不刬。直得三句外絕牢籠。六句外無標的。正當恁么時一句作么生道。傾蓋同途不同轍。相將攜手上高臺。 上堂。舉。趙州示眾云。老僧除卻二時齋粥。是雜用心處。師曰。今朝六月且。行者擊鼓。長老升堂。你諸人總來這裡雜用心。 上堂。舉。僧問雲門。如何是驚人句。門云。響。師曰。雲門答這僧話不得。便休卻鼓粥飯氣。以當平生。
示眾。黃梅雨。麥秋寒。恁么會。太無端。時節因緣佛性義。大都須是髑
【現代漢語翻譯】 現代漢語譯本： 作證。溪北石僧點頭。你們這些人總在這裡打瞌睡。笑死陜府的鐵牛。
上堂。佛陀宣說三乘十二分教義，有頓悟、漸悟、偏頗、圓滿之分。但在愚癡的人面前，說這些如同說夢話。祖師西來，直指人心，使人見性成佛。但在愚癡的人面前，說這些如同說夢話。臨濟宗的三玄三要，雲門宗的三句，洞山宗的五位君臣，在愚癡的人面前，說這些如同說夢話。南明這樣說，還能免得被人挑剔嗎？所以古人說，石人的機敏像你一樣，也會唱巴歌。你如果像石人一樣，雪曲也應該能應和。還有能應和雪曲的嗎？如果有，叫他來給老僧洗腳。
上堂。全身都是口，也只能說出一半；全身都是眼，也只能用得一部分。用不到的地方，說起來還有剩餘；說不到的地方，用起來無窮無盡。所以說，該用的時候不說，該說的時候不用。用和說同時，用和說不同時。你們如果還要思量，西峰就在你們腳下。到了國清寺，大眾請我上堂。句子也剷除，意思也剷除，在絕無纖毫之處，如山如岳。句子也到位，意思也到位，如山如岳之處，絕無纖毫。忽然貫通一線，意思和句子都到位，都不顛倒，都剷除，都不剷除。直接在三句之外斷絕牢籠，在六句之外沒有標的。正在這個時候，一句該怎麼說？傾蓋相遇，同路而不同轍，互相攜手登上高臺。
上堂。舉例。趙州禪師開示大眾說：『老僧除了二時齋粥，其餘都是雜用心處。』我說：『今天六月初，行者擊鼓，長老升堂，你們這些人總來這裡雜用心。』
上堂。舉例。有僧人問雲門禪師：『如何是驚人句？』雲門禪師回答：『響。』我說：『雲門禪師回答這個僧人的話不對，不如停止擊鼓吃飯，以此來當作平生。』
開示大眾。黃梅時節下雨，麥秋時節寒冷。如果這樣理解，就太沒有道理了。時節因緣和佛性之義，大都需要是髑髏。 English version: Testimony. The Stone Monk of Xibei nods. All of you are dozing off here. Laughing to death the Iron Ox of Shanfu.
Going to the hall. The Buddha spoke of the Three Vehicles and Twelve Divisions, with sudden and gradual, biased and complete teachings. But in front of foolish people, it's like talking in a dream. The Patriarch came from the West, directly pointing to the human mind, enabling one to see one's nature and become a Buddha. But in front of foolish people, it's like talking in a dream. The Three Mysteries of Linji, the Three Phrases of Yunmen, the Five Ranks of Tozan, in front of foolish people, it's like talking in a dream. Nanming says it this way, can he still avoid being scrutinized? Therefore, the ancients said, 'The stone man's wit is like yours, he also knows how to sing the Ba song. If you are like the stone man, you should also harmonize with the snow song.' Is there anyone who can harmonize with the snow song? If there is, call him to wash the old monk's feet.
Going to the hall. The whole body is a mouth, only half can be said; the whole body is an eye, only a part can be used. Where it cannot be used, there is still surplus to speak of; where it cannot be spoken of, there is endless use. Therefore, it is said, 'When it should be used, do not speak; when it should be spoken, do not use.' Use and speak simultaneously, use and speak not simultaneously. If you are still contemplating, West Peak is at your feet. Arriving at Guoqing Temple, the assembly invites me to the hall. The phrase is cut off, the meaning is cut off, in the place of absolute nothingness, like a mountain, like a peak. The phrase arrives, the meaning arrives, in the place like a mountain, like a peak, there is absolutely nothing. Suddenly penetrating a single line, the meaning and phrase both arrive, both do not fall, both are cut off, both are not cut off. Directly cutting off the cage outside the three phrases, there is no target outside the six phrases. At this very moment, how should one say a phrase? 'Meeting by chance, on the same road but different tracks, hand in hand ascending to the high platform.'
Going to the hall. Example. Zen Master Zhaozhou instructed the assembly, saying, 'Except for the two times of vegetarian congee, the old monk's mind is always used in miscellaneous ways.' I say, 'Today is the sixth month, the practitioner strikes the drum, the elder ascends the hall, all of you come here to use your minds in miscellaneous ways.'
Going to the hall. Example. A monk asked Zen Master Yunmen, 'What is a startling phrase?' Zen Master Yunmen replied, 'Sound.' I say, 'Zen Master Yunmen's answer to this monk is incorrect, it is better to stop striking the drum and eating rice, and take this as one's whole life.'
Instructing the assembly. Yellow plum rain, wheat autumn cold. If you understand it this way, it is too unreasonable. The meaning of seasonal conditions and Buddha-nature, all need to be a skull.
【English Translation】 English version: Testimony. The Stone Monk of Xibei (name of a monk) nods. All of you are dozing off here. Laughing to death the Iron Ox of Shanfu (place name).
Going to the hall. The Buddha spoke of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and Twelve Divisions, with sudden (頓), gradual (漸), biased (偏), and complete (圓) teachings. But in front of foolish people, it's like talking in a dream. The Patriarch (Bodhidharma) came from the West, directly pointing to the human mind, enabling one to see one's nature and become a Buddha. But in front of foolish people, it's like talking in a dream. The Three Mysteries (三玄) of Linji (Rinzai), the Three Phrases (三句) of Yunmen (Unmon), the Five Ranks (五位) of Tozan (Dongshan), in front of foolish people, it's like talking in a dream. Nanming (name of a monk) says it this way, can he still avoid being scrutinized? Therefore, the ancients said, 'The stone man's wit is like yours, he also knows how to sing the Ba song. If you are like the stone man, you should also harmonize with the snow song.' Is there anyone who can harmonize with the snow song? If there is, call him to wash the old monk's feet.
Going to the hall. The whole body is a mouth, only half can be said; the whole body is an eye, only a part can be used. Where it cannot be used, there is still surplus to speak of; where it cannot be spoken of, there is endless use. Therefore, it is said, 'When it should be used, do not speak; when it should be spoken, do not use.' Use and speak simultaneously, use and speak not simultaneously. If you are still contemplating, West Peak is at your feet. Arriving at Guoqing Temple (temple name), the assembly invites me to the hall. The phrase is cut off, the meaning is cut off, in the place of absolute nothingness, like a mountain, like a peak. The phrase arrives, the meaning arrives, in the place like a mountain, like a peak, there is absolutely nothing. Suddenly penetrating a single line, the meaning and phrase both arrive, both do not fall, both are cut off, both are not cut off. Directly cutting off the cage outside the three phrases, there is no target outside the six phrases. At this very moment, how should one say a phrase? 'Meeting by chance, on the same road but different tracks, hand in hand ascending to the high platform.'
Going to the hall. Example. Zen Master Zhaozhou (Joshu) instructed the assembly, saying, 'Except for the two times of vegetarian congee, the old monk's mind is always used in miscellaneous ways.' I say, 'Today is the sixth month, the practitioner strikes the drum, the elder ascends the hall, all of you come here to use your minds in miscellaneous ways.'
Going to the hall. Example. A monk asked Zen Master Yunmen (Ummon), 'What is a startling phrase?' Zen Master Yunmen replied, 'Sound.' I say, 'Zen Master Yunmen's answer to this monk is incorrect, it is better to stop striking the drum and eating rice, and take this as one's whole life.'
Instructing the assembly. Yellow plum rain, wheat autumn cold. If you understand it this way, it is too unreasonable. The meaning of seasonal conditions and Buddha-nature, all need to be a skull.
髏干。二十一年春。示疾。門弟子教授注公喬年至省候。師以後事委之。示以偈曰。識則識自木心。見則見自本性。識得本心本性。正是宗門大病。注曰。爛泥中有刺。莫道不疑好。乃二月九日也。黎明。沐浴易服。加趺而逝。郡守躬營後事。道俗瞻禮。嘆未曾有。十七日阇維。胸腋出銀液不斷。皆五色設利也。煙所至累然綴之。人得以市。齒舌不壞。建窣堵波于寺之西。壽六十三。夏四十五。
撫州白楊法順禪師
綿之魏城人。族文氏。神觀秀髮。齠時夜視如晝。父母異之。捨出家。依鹽泉香積奉禪師。年十八。落髮受具。崇寧初。遍游禪會。抵襄陽。造谷隱靜覺之室。留數載。聞佛眼說法。龍門即之。一日。眼上堂。舉。傅大士心王銘曰。水中鹽味。色里膠青。只聞其有。不見其形。師于言下有省。后觀寶藏迅轉。頓明大法。趨丈室作禮。呈喝曰。頂有異峰云冉冉。源無別派水冷冷。遊山未到山窮處。終被青山礙眼睛。眼笑而可之。龍圖蔣公璨出守是那。服師大名。以白楊迎居。衲子蜂集。 上堂曰。好事堆堆疊疊來。不須造作與安排。落林黃葉水堆去。橫谷白雲風捲回。寒雁一聲情念斷。霜鐘才動我山摧。白楊更有過人處。盡夜寒爐撥死灰。忽有個衲僧出來道。長老少賣弄。得恁么窮乞相。山僧只
【現代漢語翻譯】 現代漢語譯本： 髏干（僧人法號）。二十一年春天，示現疾病。門下弟子教授注公喬年前來探望，禪師將後事託付給他，並示偈語說：『認識就認識自己本來的心，見到就見到自己本來的自性。如果認識了本心本性，這正是宗門裡的大病。』注公說：『爛泥里有刺，不要說沒有疑惑就好。』這天是二月初九。黎明時分，禪師沐浴更衣，結跏趺坐而逝。郡守親自操辦後事，僧俗瞻仰禮拜，嘆爲前所未有。十七日火化，胸腋流出銀色液體不斷，都是五色的舍利。煙所到之處，舍利纍纍綴連，人們得以交易。牙齒和舌頭沒有損壞。在寺廟西邊建造了窣堵波（佛塔），享年六十三歲，僧臘四十五年。 撫州白楊法順禪師 綿州魏城人，姓文。神采秀異，幼年時夜晚視物如同白晝，父母認為他與衆不同，送他出家。依止鹽泉香積奉禪師。十八歲時，剃度受具足戒。崇寧初年，遍游各處禪寺。到達襄陽，拜訪谷隱靜覺禪師的住所，住了幾年。聽聞佛眼禪師說法于龍門。一天，佛眼禪師上堂，舉傅大士《心王銘》說：『水中鹽味，色里膠青，只聞其有，不見其形。』法順禪師在言下有所領悟。後來觀看《寶藏迅轉》，頓時明白大法。前往方丈室作禮，呈喝道：『頂有異峰云冉冉，源無別派水冷冷。遊山未到山窮處，終被青山礙眼睛。』佛眼禪師笑著認可了他。龍圖蔣公璨出任是州知府，仰慕法順禪師的大名，用白楊寺迎接他居住，僧人蜂擁而至。 上堂說法：『好事堆堆疊疊來，不須造作與安排。落林黃葉水堆去，橫谷白雲風捲回。寒雁一聲情念斷，霜鐘才動我山摧。白楊更有過人處，盡夜寒爐撥死灰。』忽然有個僧人出來說：『長老少賣弄，得恁么窮乞相。』山僧只
【English Translation】 English version: Lougan (Dharma name of the monk). In the spring of the twenty-first year, he manifested illness. His disciple, Professor Zhu Gong Qiao Nian, came to visit him, and the Chan master entrusted him with his affairs after death, giving him a verse saying: 'To recognize is to recognize your original mind, to see is to see your original nature. If you recognize your original mind and nature, this is precisely the great illness of the Zen school.' Zhu Gong said: 'There are thorns in the mud, don't say it's good to have no doubts.' This day was the ninth day of the second month. At dawn, the Chan master bathed and changed clothes, sat in full lotus posture and passed away. The prefect personally took care of the funeral arrangements, and monks and laypeople admired and paid their respects, marveling at what had never been seen before. On the seventeenth day, he was cremated, and silver liquid flowed continuously from his chest and armpits, all of which were five-colored sariras (relics). Wherever the smoke reached, the sariras were densely attached, and people were able to trade them. His teeth and tongue were not damaged. A stupa (pagoda) was built to the west of the temple, and he lived to the age of sixty-three, with forty-five years as a monk. Chan Master Fayun of Baiyang Temple in Fuzhou He was from Weicheng in Mianzhou, with the surname Wen. His spirit was outstanding, and as a child, he could see at night as if it were daytime. His parents considered him extraordinary and sent him to become a monk. He relied on Chan Master Feng of Xiangji Temple in Yanquan. At the age of eighteen, he was tonsured and received the full precepts. At the beginning of the Chongning era, he traveled to various Chan monasteries. Arriving in Xiangyang, he visited the residence of Chan Master Jingjue of Guyin, and stayed for several years. He heard Chan Master Foyan preach at Longmen. One day, Chan Master Foyan ascended the hall and quoted Layman Fu Dashi's 'Mind King Inscription': 'The taste of salt in water, the blue of glue in color, only its existence is heard, its form is not seen.' Fayun Chan Master had some understanding upon hearing these words. Later, he watched the 'Swift Turning of the Treasure Trove' and suddenly understood the great Dharma. He went to the abbot's room to pay his respects and presented a shout, saying: 'On the top there are strange peaks with clouds lingering, the source has no other branches, the water is cold. Traveling in the mountains without reaching the end, in the end, the green mountains block the eyes.' Chan Master Foyan smiled and approved of him. Longtu Jiang Gong Can was appointed as the prefect of Shi Prefecture, admiring the great name of Fayun Chan Master, and welcomed him to reside in Baiyang Temple, where monks flocked to him. Ascending the hall to preach: 'Good things come in piles and stacks, no need to create or arrange. Fallen yellow leaves are piled up by the water, white clouds in the horizontal valley are rolled back by the wind. The sound of a cold goose severs emotional thoughts, the frost bell just moves and my mountain collapses. Baiyang has even more outstanding qualities, stirring the dead ashes in the cold stove all night long.' Suddenly a monk came out and said: 'Elder, stop showing off, you have such a poor beggar's appearance.' This mountain monk only
向他道。卻被你道著。 上堂。我手何似佛手。天上南星北斗。我腳何似驢腳。往事都來忘卻。人人盡有生緣。個個足方頂圓。大愚灘頭立處。孤月影射深灣。會不得。見還難。一曲漁歌過遠灘。
示眾。染緣易就。道業難成。不了目前。萬緣差別。只見境風浩浩。凋殘功德之林。心火炎夕。燒盡菩提之樹。道念若同情念。成佛多時。為眾一似為身。彼此事辦。不見他非己是。自然上敬下恭。佛法日日現前。煩惱時時解脫。師律身清苦。自住山。出入杖笠獨行而已。歲序因袖刺賀郡守。嘗仆雪中。有偈曰。垂老住山寺。參官走道途。前村雪嶺上。𨈀倒沒人扶。紹興己未五月十一日。感微疾。夜聞曉鐘。遂憑陵喝之。侍僧趨省。已坐亡矣。阇維。收設利。目睛．齒．舌．數珠同靈骨塔于寺之西。壽六十四。臘四十七。
南康軍云居法如禪師
丹丘臨海人。族胡氏。依護國瑞禪師祝髮登具。備參浙右諸宗匠。晚至龍門。以平日所證白佛眼。眼曰。此皆學解。非究竟事。欲了生死。當求妙悟。師駭然諦信。一日。命主香積。以道業未辨。固辭。眼勉曰。姑就職其中。大有人為汝說法。未幾。晨興。開廚門。望見聖僧。契所未證。入白佛眼。眼曰。這裡還見聖僧么。師詣前問訊。叉手而立。眼曰。向汝道。
【現代漢語翻譯】 現代漢語譯本： 向他說道，『卻被你道著。』 上堂說法：『我的手像不像佛手？天上是南星和北斗。我的腳像不像驢腳？往事都已忘卻。人人都有生存的因緣，個個都是腳方頭圓。在大愚灘頭站立的地方，孤單的月影倒映在深深的河灣。如果不能領會，見面也很難。一曲漁歌飄過遙遠的沙灘。』 開示大眾：『被外緣引誘很容易，成就道業卻很難。如果不能明瞭眼前的事物，就會產生萬種差別。只看到境風浩浩蕩蕩，凋殘了功德之林。心火燃燒，燒盡了菩提之樹。如果修道的念頭能像思念情愛一樣強烈，那麼成佛早就實現了。為大眾做事如果能像為自己一樣盡心，彼此的事情都能辦好。如果看不到別人的缺點，只看到自己的優點，自然就會上敬下恭，佛法就會日日顯現，煩惱就會時時解脫。』 禪師遵守戒律，生活清苦，獨自住在山中，出入只用手杖和斗笠。紹興年間，因為袖中藏著名帖去拜訪郡守，曾經在雪中跌倒。他寫了一首偈語：『年老住在山寺里，爲了拜見官員奔走在道路上。在前面村子的雪山上，跌倒了也沒有人扶。』 紹興己未年五月十一日，禪師感到身體有些不適，夜裡聽到報曉的鐘聲，於是大聲呵斥。侍者趕來探望，禪師已經坐化圓寂了。火化后，收集了他的舍利，眼睛、牙齒、舌頭、念珠和靈骨，一同安放在寺廟西邊的塔里。禪師享年六十四歲，僧臘四十七年。 南康軍云居法如禪師 丹丘臨海人，姓胡。依從護國瑞禪師剃度出家，受具足戒。遍參浙江一帶的諸位宗匠。晚年到達龍門，用平日所證悟的道理稟告佛眼禪師。佛眼禪師說：『這些都是學來的理解，不是究竟的道理。想要了脫生死，應當尋求真正的覺悟。』法如禪師聽后非常震驚，深信不疑。一天，佛眼禪師命令他主管香積（廚房），法如禪師因為道業沒有辨明，堅決推辭。佛眼禪師勉勵他說：『姑且就任這個職務，其中會有人為你說法。』不久，一天早晨，法如禪師打開廚房的門，望見聖僧（指維摩詰），契合了之前沒有證悟的道理。於是入室稟告佛眼禪師。佛眼禪師問：『在這裡還見到聖僧嗎？』法如禪師走到佛眼禪師面前，行問訊禮，叉手而立。佛眼禪師說：『早就向你說了。』
【English Translation】 English version: He said to him, 'You've said it!' Ascending the Dharma hall, he said: 'What do my hands resemble to Buddha's hands? In the sky are the Southern Star and the Big Dipper. What do my feet resemble to donkey's feet? Past events are all forgotten. Everyone has the causes and conditions for existence, each one has square feet and a round head. Standing at the head of Dayu Beach, the lonely moon's reflection shines in the deep bay. If you cannot understand, meeting is also difficult. A fisherman's song drifts across the distant beach.' Instructing the assembly: 'It is easy to be drawn by external conditions, but difficult to achieve the path. If you cannot understand what is before your eyes, myriad differences will arise. You only see the wind of circumstances raging, withering the forest of merit. The fire of the mind blazes, burning the tree of Bodhi. If the thought of the path were as strong as the thought of love, Buddhahood would have been achieved long ago. If you work for the assembly as you would for yourself, matters will be accomplished for both. If you do not see others' faults and only see your own merits, naturally you will respect those above and be courteous to those below. The Buddha Dharma will appear daily, and afflictions will be liberated at all times.' The master observed the precepts, lived a simple life, and lived alone in the mountains, using only a staff and a hat for travel. During the Shaoxing era, he once fell in the snow while visiting the prefect with a name card hidden in his sleeve. He wrote a verse: 'In old age, I live in a mountain temple, running on the road to visit officials. On the snowy mountain in the village ahead, I fell and no one helped me up.' On the eleventh day of the fifth month of the Jiwei year of Shaoxing, the master felt slightly unwell. At night, he heard the dawn bell and shouted loudly. The attendant rushed to check on him, but the master had already passed away in a seated posture. After cremation, his relics, eyes, teeth, tongue, rosary, and spiritual bones were collected and placed in a pagoda west of the temple. The master lived to be sixty-four years old, with forty-seven years as a monk. Chan Master Faru of Yunju in Nankang Army He was from Danqiu Linhai, with the surname Hu. He was tonsured and received the full precepts under Chan Master Rui of Huguo Temple. He studied extensively with various masters in Zhejiang. In his later years, he arrived at Longmen and reported his usual understanding to Chan Master Foyan (Buddha Eye). Chan Master Foyan said, 'These are all learned understandings, not the ultimate truth. If you want to be free from birth and death, you should seek true enlightenment.' Chan Master Faru was shocked and deeply believed him. One day, Chan Master Foyan ordered him to manage the kitchen. Chan Master Faru firmly declined because he had not yet clarified the path. Chan Master Foyan encouraged him, 'Just take on this position, and someone will preach the Dharma for you.' Not long after, one morning, Chan Master Faru opened the kitchen door and saw the Holy Monk (Vimalakirti), which corresponded with the principles he had not previously realized. He then entered the room and reported to Chan Master Foyan. Chan Master Foyan asked, 'Do you still see the Holy Monk here?' Chan Master Faru walked in front of Chan Master Foyan, made a respectful greeting, and stood with his hands clasped. Chan Master Foyan said, 'I told you long ago.'
大有人為汝說法。師禮拜(示眾機語未見)。
南康軍歸宗真牧正賢禪師
潼川郪縣人。族陳氏。世為名儒。幼從三聖海澄為苾芻。具滿分戒。游成都。依大慈秀公習經論。凡典籍過目成誦。義亦頓曉。秀稱為經藏子。正覺顯禪師見之。令著鞭荷負大法。會圓悟禪師來居昭覺。悟勉之南詢。乃謁死心．靈源．湛堂。皆蒙委寄。遂扣佛眼。一日。入空。眼舉慇勤抱得旃檀樹。語聲未絕。師即頓悟。眼曰。經藏子漏逗了也。自是與師商確淵奧。亹亹無盡。眼稱善。因手書真牧二字授之。紹興己巳。歸宗虛席。郡侯以禮請。堅臥不應。寶文李公懋嘗問道于師。同屬宮強之。乃就。 上堂曰。且第一句如何道。汝等若向世界未成時．父母未生時．佛未出世時．祖師未西來時道得。已是第二句。且第一句如何道。直饒你十成道得。未免左之右之。卓拄杖。下座。 上堂。良久。召大眾曰。作么生。若也擬議。賢上座瞞你諸人去也。打地和尚嗔他秘魔巖主擎個叉兒。胡說亂道。遂將一摑成齏粉。散在十方世界。還知么。舉拂子曰。而今卻在拂子頭上說一切智智清凈。無二無二分。無別無斷故。還聞么。閻老子知得。乃云。賢上座。你若相當去。不妨奇特。或不相當。總在我手裡。只向他道。閻老子。你也退步摸索鼻孔
【現代漢語翻譯】 現代漢語譯本 『大有人為汝說法。』（有人會為你說法。）師禮拜。（禪師禮拜。示眾機語未見。）
南康軍歸宗真牧正賢禪師
潼川郪縣人。姓陳。世代為名儒。幼年跟隨三聖海澄出家為苾芻（bhiksu，比丘，受過具足戒的男性出家人），受具足戒。遊學成都，依止大慈秀公學習經論。凡是典籍，看過一遍就能背誦，義理也能立刻明白。秀公稱他為『經藏子』。正覺顯禪師見到他，讓他拿著鞭子挑起重擔，荷負大法。適逢圓悟禪師來到昭覺寺，圓悟勉勵他向南方參學。於是拜謁死心、靈源、湛堂等禪師，都得到他們的器重。後來參訪佛眼禪師。一天，入定后，佛眼禪師說：『慇勤抱得旃檀樹。』話音未落，真牧禪師就頓悟了。佛眼禪師說：『經藏子泄露了。』從此與真牧禪師商討佛法的精深奧妙，滔滔不絕。佛眼禪師稱讚他，於是親手書寫『真牧』二字授予他。紹興己巳年，歸宗寺住持之位空缺，郡侯以禮相請，真牧禪師堅決推辭。寶文李公懋曾經向真牧禪師問道，與同僚一起強迫他前往。上堂說法：『且道第一句如何說？你們如果能在世界未形成時、父母未出生時、佛未出世時、祖師未西來時說得出來，就已經落入第二句了。且道第一句如何說？即使你們十分說得出來，也免不了左顧右盼。』卓拄杖，下座。上堂，良久，召集大眾說：『作么生？（怎麼樣？）如果你們擬議思量，賢上座就欺騙了你們。打地和尚嗔怪秘魔巖主拿著個叉兒，胡說亂道，於是將他一摑打成齏粉，散在十方世界。還知道嗎？』舉起拂子說：『而今卻在拂子頭上說一切智智清凈，無二無二分，無別無斷故。還聞嗎？閻老子知道。』於是說：『賢上座，你如果能相應，那就不妨奇特。如果不相應，總在我手裡。只向他說：閻老子，你也退步摸索鼻孔。』
【English Translation】 English version 『Someone will preach the Dharma for you.』 The Master bowed. (The teaching occasion for the assembly is not recorded.)
Zen Master Zhenmu Zhengxian of Guizong in Nankang Army
He was from Qi County, Tongchuan, with the surname Chen. His family had been renowned Confucian scholars for generations. In his youth, he followed Sansheng Haicheng to become a bhiksu (bhiksu, a fully ordained male monastic), receiving the full precepts. He traveled to Chengdu and studied sutras and treatises under the guidance of Abbot Xiu of Daci Temple. He could recite any scripture after reading it once, and he immediately understood its meaning. Abbot Xiu called him 『The Son of the Sutra Treasury.』 Zen Master Zhengjue Xian, upon seeing him, instructed him to carry the heavy burden of the Great Dharma with a whip. When Zen Master Yuanwu came to reside at Zhaojue Temple, Yuanwu encouraged him to seek instruction in the South. Thereupon, he visited Zen Masters Sixin, Lingyuan, and Zhantang, all of whom entrusted him with important responsibilities. Later, he called on Zen Master Foyan. One day, after entering samadhi (deep meditation), Zen Master Foyan said, 『Earnestly embracing the sandalwood tree.』 Before the words were finished, Zen Master Zhenmu had an enlightenment. Zen Master Foyan said, 『The Son of the Sutra Treasury has leaked it.』 From then on, he discussed the profound mysteries of the Dharma with the Master, endlessly. Zen Master Foyan praised him and personally wrote the two characters 『Zhenmu』 and bestowed them upon him. In the year Ji Si of the Shaoxing era, the position of abbot at Guizong Temple was vacant, and the prefectural governor respectfully invited him, but Zen Master Zhenmu firmly declined. Li Gongmao of Baowen once asked Zen Master Zhenmu about the Dharma and, together with his colleagues, compelled him to go. Ascending the Dharma hall, he said, 『Tell me, how do you speak the first phrase? If you can speak it before the world was formed, before your parents were born, before the Buddha appeared in the world, before the Patriarch came from the West, you have already fallen into the second phrase. Tell me, how do you speak the first phrase? Even if you can speak it perfectly, you cannot avoid looking left and right.』 He struck the staff and descended from the seat. Ascending the Dharma hall, after a long silence, he summoned the assembly and said, 『What about it? If you speculate and deliberate, this virtuous seat will deceive you all. The Ground-Striking Monk was angry at the Lord of Secret Demon Rock for holding a trident and speaking nonsense, so he struck him into powder with one blow and scattered him throughout the ten directions. Do you know? Raising the whisk, he said, 『Now, on the head of the whisk, I speak of the purity of all-knowing wisdom, without duality, without division, without separation, without cessation. Do you hear? Yama (the King of Hell) knows.』 Then he said, 『Virtuous seat, if you can correspond, then it is extraordinary. If you do not correspond, you are still in my hands. Just say to him: Yama, you also step back and grope for your nostrils.』
看。擊禪床。下座。 僧問。久點斯要。已泄真機。學人上來。請師開示。曰。耳朵在甚麼處。云。一句分明該萬象。曰。分明底事作么生。云。臺星臨照。枯木回春。曰。換卻你眼睛。
湖州道場正堂明辯禪師
本郡人。族俞氏。年十九。事報本蘊禪師。圓顱受具。辭謁徑山妙湛慧禪師。慧移補凈慈。因與月堂昌．翠巖宗往扣保寧璣禪師及諸名宿。晚依佛眼。眼問。從上祖師方𠕋因緣許你會得。忽舉拳曰。這個因何喚作拳。師擬對。眼筑其口曰。不得作道理。於是頓去知見。遂作禮。眼曰。這鈍漢。師笑而趨出。后造道林。參圓悟禪師。深蒙印可。既而旋里。父母亡。乃廬其墓。待制葛公勝仲訪師議論。警合守郡日檄徐簿敦濟。以天聖致請。師遁古墓中。使者往返數四。后為吏所跡。不得辭。久之。左亟葉公夢得以積善命為第一祖。謝事庵居。作頌古百首。繼住何山。眾數千指。又遷道場。徙衛林。為鼻祖。 上堂曰。猛虎口邊拾得。毒蛇頭上安排。更不釘樁搖櫓。回頭別有生涯。婆子被我勘破了。大悲院裡有村齊。 上堂。凈五眼。涌金春色晚。得五力。吹落碧桃華。唯證乃知難可測。卓拄杖曰。一片何人得。流經十萬家。 上堂。三祖道。但莫憎愛。洞然明白。當時老僧若見。便與一摑。且道是憎
【現代漢語翻譯】 現代漢語譯本 看。擊禪床。下座。（禪師） 僧人問：『長久以來點明宗旨，已經泄露了真正的玄機。學人前來，請老師開示。』 （禪師）說：『耳朵在什麼地方？』 （僧人）說：『一句分明，包含萬象。』 （禪師）說：『分明的事情，又該如何理解？』 （僧人）說：『臺星照臨，枯木回春。』 （禪師）說：『換掉你的眼睛。』
湖州道場正堂明辯禪師
是本郡人，姓俞。十九歲時，侍奉報本蘊禪師，剃度受戒。辭別後去拜謁徑山妙湛慧禪師。慧禪師後來調到凈慈寺，（明辯禪師）因此與月堂昌、翠巖宗一起去拜訪保寧璣禪師以及其他名宿。晚年依止佛眼禪師。佛眼禪師問：『從上代祖師方便接引的因緣，你或許能夠領會。』忽然舉起拳頭說：『這個因何叫做拳頭？』禪師想要回答，佛眼禪師就打他的嘴巴說：『不得用道理來解釋。』於是（明辯禪師）頓時去除知見，於是作禮。佛眼禪師說：『這鈍漢。』禪師笑著走出去。後來到道林，參拜圓悟禪師，深受圓悟禪師的認可。不久后回到家鄉，父母去世，便在父母的墓旁搭廬居住。待制葛勝仲拜訪禪師，與他議論佛法。葛勝仲調任守郡時，派遣徐簿敦濟，以天聖寺的名義邀請禪師。禪師逃到古墓中，使者來回多次。後來被官吏找到，無法推辭。過了很久，左亟葉夢得夢到（明辯禪師）因為積善而被任命為第一祖。禪師辭去寺院事務，在庵中隱居，創作頌古一百首。後來住持何山寺，僧眾數千人。又遷到道場寺，再遷到衛林寺，被尊為鼻祖。 上堂時說：『猛虎口邊拾得，毒蛇頭上安排。更不釘樁搖櫓，回頭別有生涯。婆子被我勘破了，大悲院裡有村齊。』 上堂：『凈五眼（肉眼、天眼、慧眼、法眼、佛眼），涌金春色晚。得五力（信力、精進力、念力、定力、慧力），吹落碧桃花。唯證乃知難可測。』卓拄杖說：『一片何人得，流經十萬家。』 上堂：『三祖（僧璨）說：但莫憎愛，洞然明白。當時老僧若見，便與一摑。』且道是憎
【English Translation】 English version Look. Strikes the Zen meditation bed. Descends from the seat. (The Zen master) A monk asks: 'For a long time, the essential point has been indicated, and the true essence has already been revealed. A student comes forward, please enlighten me, teacher.' (The Zen master) says: 'Where are the ears?' (The monk) says: 'A single clear sentence encompasses all phenomena.' (The Zen master) says: 'How should the clear matter be understood?' (The monk) says: 'The Tai star shines, and withered trees return to spring.' (The Zen master) says: 'Replace your eyes.'
Zen Master Mingbian of Zheng Tang, Daochang Temple, Huzhou
He was a native of this prefecture, with the surname Yu. At the age of nineteen, he served Zen Master Yun of Baoben Temple, shaved his head and received the precepts. He bid farewell and went to visit Zen Master Miaozhan Hui of Jingshan Temple. When Zen Master Hui was transferred to Jingci Temple, (Zen Master Mingbian) therefore went with Yue Tangchang and Cui Yanzong to visit Zen Master Ji of Baoning Temple and other famous elders. In his later years, he relied on Zen Master Foyan. Zen Master Foyan asked: 'The expedient causes and conditions of the ancestral masters from above, perhaps you can understand them.' Suddenly raising his fist, he said: 'Why is this called a fist?' When the Zen master tried to answer, Zen Master Foyan struck his mouth and said: 'Do not explain it with reasoning.' Thereupon (Zen Master Mingbian) instantly removed his knowledge and views, and then made a bow. Zen Master Foyan said: 'This dullard.' The Zen master smiled and walked out. Later, he went to Daolin Temple and visited Zen Master Yuanwu, who deeply approved of him. Soon after, he returned to his hometown, and when his parents passed away, he built a hut next to their graves to live in. The Attendant-in-waiting Ge Shengzhong visited the Zen master and discussed the Dharma with him. When Ge Shengzhong was transferred to be the prefect, he sent Xu Bu Dunjie to invite the Zen master in the name of Tiansheng Temple. The Zen master fled into an ancient tomb, and the messengers went back and forth many times. Later, he was found by officials and could not refuse. After a long time, Ye Mengde, the Left Vice Censor-in-chief, dreamed that (Zen Master Mingbian) was appointed as the first patriarch because of accumulating good deeds. The Zen master resigned from the temple affairs and lived in seclusion in a hermitage, composing a hundred verses on ancient themes. Later, he resided at Heshan Temple, with thousands of monks. He then moved to Daochang Temple, and then to Weilin Temple, where he was revered as the founding patriarch. During the Dharma talk, he said: 'Picked up from the mouth of a fierce tiger, arranged on the head of a poisonous snake. No longer nailing stakes and rowing oars, turning around there is another life. The old woman has been seen through by me, there is a village in the Great Compassion Courtyard.' During the Dharma talk: 'Purify the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), the spring colors of Yongjin are late. Obtain the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom), blowing down the peach blossoms. Only through realization can one know how difficult it is to measure.' He struck the staff and said: 'Who can obtain a piece, flowing through hundreds of thousands of homes.' During the Dharma talk: 'The Third Patriarch (Sengcan) said: Just do not hate or love, and it will be clear and bright. If the old monk had seen it at that time, he would have given him a slap.' And say, is it hate
耶。是愛耶。近來經界稍嚴。不許詭名挾佃。 解夏上堂。十五日已前不得去。少林雙履無藏處。十五日已后不得住。桂子天香和雨露。正當十五日。又且如何。阿呵呵。風流不在著衣多。育王遺書至。 上堂。黃龍頭角從來異。不與今時歲月爭。復妙回途何處去。月明終夜照虛堂。嗚呼。無示老人。道傳龍岫。德播寰中。居常吒吒呀呀時。塞斷天下人舌頭。有時玲玲瓏瓏時。通透卓長靈鼻孔。驢腳行時收佛手。誰是知音。拳頭舉處覓生緣。了無向背。三十載入泥入水。今年五月十三日。始見長人回途。大地覓無蹤。只有衲僧知去處。山僧今日盡施三昧。大展神通。直得蕩蕩地絕絲毫。巍巍然無背面。猶覓他軌跡不得。適來為甚麼卻道衲僧知去處。還道得么。拄杖子忍俊不禁。為你諸人道去也。卓一下。曰。春前得雨華開早。秋後無霜葉落遲。 上堂。舉。僧問投子。大死底人卻活時如何。子云。不許夜行。投明須到。師曰。我疑千年蒼玉精。化為一片秋水骨。海神欲護護不得。一旦鰲頭忽擎出。 上堂。舉。須菩提持缽維摩詰家。滿盛香飯。云。汝能謗于佛。毀於法。不入眾數。乃可取食。須菩提不知是義。置缽而去。師曰。當時若有個漢。倒拈蝎尾。逆捋虎鬚。擺手出荊棘林。才見他道。謗于佛。毀於法。不入眾
【現代漢語翻譯】 現代漢語譯本 耶。是愛耶。近來經界稍嚴，不許用虛假的名字兼併佃戶。——解夏上堂。十五日之前不得離開，少林雙履無處藏身。十五日之後不得停留，桂花的香氣和著雨露。正當十五日，又該如何呢？阿呵呵。風流不在於穿衣多少。育王（Ashoka，印度孔雀王朝的國王）的遺書到了。——上堂。黃龍（Huanglong，禪宗大師慧南的別號）的頭角從來就與衆不同，不與現在的時光歲月爭長短。復妙回途要到哪裡去呢？明月整夜照耀著空曠的殿堂。嗚呼。無示老人（Wushi Laoren，禪宗大師），道傳龍岫（Longxiu，山名），德行傳播於天下。平時總是大聲呵斥，堵塞天下人的嘴巴。有時又清脆響亮，通透卓長（Zhuochang，人名）的靈敏鼻孔。驢腳行走時收回佛手，誰是知音？拳頭舉起處尋找生機，了無偏頗。三十年入泥入水，今年五月十三日，才見到長人（Changren，人名）迴歸本源。大地上尋找不到軌跡，只有僧人知道去處。山僧我今天全部施展三昧（Samadhi，佛教術語，指心專注一境而不散亂的狀態），大顯神通，使得天地間空空蕩蕩沒有一絲痕跡，巍峨高大沒有正反兩面，仍然尋找不到他的軌跡。剛才為什麼卻說僧人知道去處呢？能說得出來嗎？拄杖忍不住笑了，替你們大家說了。卓一下。說：春天前得到雨水花開得早，秋天后沒有霜葉子落得晚。——上堂。舉例說，僧人問投子（Touzi，禪宗大師）：大死底人（Dasi diren，指徹底放下一切的人）復活時會怎麼樣？投子說：不許夜行，天亮必須到達。我說：我懷疑是千年蒼玉的精華，化為一片秋水的骨骼。海神想要保護也保護不了，一旦被鰲頭忽然頂了出來。——上堂。舉例說，須菩提（Subhuti，佛陀的十大弟子之一）拿著缽到維摩詰（Vimalakirti，佛教在家菩薩的代表人物）家，盛滿了香飯。維摩詰說：你如果能誹謗佛，毀壞法，不入眾數，才可以取食。須菩提不知道是什麼意思，放下缽就走了。我說：當時如果有個漢子，倒拿著蝎子的尾巴，反過來捋老虎的鬍鬚，擺脫荊棘林，才見到他說：誹謗佛，毀壞法，不入眾
【English Translation】 English version Yea. Is it love? Recently, the boundaries of land have been strictly defined, and disguised names are not allowed to annex tenant farmers. - Ascending the hall after the summer retreat. Before the fifteenth day, one must not leave; the Shaolin double shoes have nowhere to hide. After the fifteenth day, one must not stay; the fragrance of osmanthus blends with rain and dew. Right on the fifteenth day, what should one do then? Aha ha. Elegance does not depend on wearing many clothes. The letter from King Ashoka (Ashoka, the king of the Mauryan dynasty in India) has arrived. - Ascending the hall. Huanglong's (Huanglong, the alias of Chan master Huinan) horns have always been different, not competing with the current times and years. Where does the return to the wonderful path lead? The bright moon shines on the empty hall all night long. Alas. Old Man Wushi (Wushi Laoren, a Chan master), his teachings spread from Longxiu (Longxiu, a mountain name), and his virtues are disseminated throughout the world. Usually, he scolds loudly, blocking the mouths of people all over the world. Sometimes, his voice is clear and melodious, penetrating Zhuochang's (Zhuochang, a person's name) sensitive nostrils. When the donkey's feet walk, he retracts the Buddha's hand; who is the confidant? Where the fist is raised, he seeks a way to survive, without any bias. For thirty years, he has been in mud and water; only on the thirteenth day of May this year did he see Changren (Changren, a person's name) return to his origin. No trace can be found on the earth; only monks know the whereabouts. I, the mountain monk, today fully display Samadhi (Samadhi, a Buddhist term referring to the state of mind focused on one object without distraction), greatly manifesting supernatural powers, making the universe empty and without a trace, towering and without front or back, yet still unable to find his trace. Why did I just say that monks know the whereabouts? Can you say it? The staff could not help but laugh, speaking for you all. Strike once. Saying: Before spring, getting rain, the flowers bloom early; after autumn, without frost, the leaves fall late. - Ascending the hall. For example, a monk asked Touzi (Touzi, a Chan master): What happens when a person who has completely died (Dasi diren, referring to someone who has completely let go of everything) comes back to life? Touzi said: No night travel is allowed; one must arrive by dawn. I say: I suspect it is the essence of a thousand-year-old jade, transformed into a bone of autumn water. The sea god wants to protect it but cannot; once it is suddenly lifted out by the head of a turtle. - Ascending the hall. For example, Subhuti (Subhuti, one of the Buddha's ten great disciples) took his bowl to Vimalakirti's (Vimalakirti, a representative figure of Buddhist lay bodhisattvas) house, filled with fragrant rice. Vimalakirti said: If you can slander the Buddha, destroy the Dharma, and not enter the assembly, then you can take the food. Subhuti did not know what it meant, put down his bowl and left. I say: At that time, if there was a man who held the scorpion's tail upside down, stroked the tiger's whiskers in reverse, broke free from the thorny forest, and only then saw him say: Slander the Buddha, destroy the Dharma, and not enter the assembly.
數。乃可取食。但對他道。賢賢易色。事父母能竭其力。事君能致其身。與朋友交言而有信。直饒凈名老人。也須倒退三千里。 上堂。華開隴上。綻柳堤邊。黃鶯調叔夜之琴。芳草入謝公之句。何必聞聲悟道。見色明心。非唯水上覓漚。已是眼中著屑。擘開胸曰。汝等當觀吾紫磨金色之身。今日則有。明日則無。大似無風起浪。全不知羞。且道今日事作么生。好個迷逢達磨。不知誰解承當。 雙槐居士鄭參議入山。上堂。佛鑒腦後眼不親。瞎卻何山珣佛燈。佛燈照破四天下。又被禹功吹滅卻。從茲大地黑漫漫。物物拈來總一般。試問一般何所似。蓮華在水葉長干。禹功參議中。大使旆俯臨。既是屋裡人。方說屋裡話。不欲世諦飾詞。浼瀆臺聽。今日到這裡。所以楊歧門下鍋子大小。枸柄短長。鼻孔輕重。一時被他覷見了也。汝等諸人各自照顧。雖然如是。要且有一處未知端的。且道道場八功德池水深多少。有幾個赤捎鯉魚。且寬數日。方知底裡。始通道場逐日吞卻三個四個。吐卻七個八個。豈不見百靈和尚問龐居士曰。居士得力句。還曾舉似人么。云。曾舉來。曰。舉似阿誰。龐以手指胸云。龐公。龐卻問。百靈阿師得力句。還曾舉似人么。曰。曾舉來。云。舉似阿誰。靈戴笠子便行。龐云。善為道路。師曰。龐公
大似堂前開飯店。經紀屋裡人。百靈正如馬前相撲。步步不虧。今日忽有人問道場。如何是參議見佛燈得力句。只向道。上士由山水。中仁坐竹林。渠若云。曾舉似人么。只向道。立行方回也。文才比仲壬。 上堂。舉溈山問仰山天寒人寒話。師曰。一問一答。玉線交羅。雲錦段成。了無滲漏。若也見得。方知溈仰父子唱拍相隨。其或未然。更為諸人頌出。吹盡風流大石調。唱出富貴黃鐘宮。舞腰催拍月當曉。更進蒲萄酒一鐘。 上堂。舉。僧問趙州。狗子還有佛性也無。州云。無。師曰。若於這一句下見得。千句萬句一時百雜碎。遂喝曰。切忌立地作夢。且道畢竟如何。狗子佛性有。毗盧愛飲彌勒酒。狗子佛性無。文殊醉倒普賢扶。扶到家中全酩酊。胡言漢語罵妻孥。 僧問。蓮華未出水時如何。曰。七尺八尺。云。出水后如何。曰。三尺四尺。 問。如何是祖師西來意。曰。毒蛇無角最威獰。云。便恁么會時如何。曰。梁山務長。云。只如教意又作么生。曰。長江滾不休。 問。如何是曹洞宗。曰。鶴宿梧枝。云。如何是雲門宗。曰。木馬上金梯。云。如何是溈仰宗。曰。目前無異草。云。如何是臨濟宗。曰。我終不向你說。 問。如是何佛。師乃鳴指三下。 問。語點涉離微。如何通不犯。曰。橫身三界外。獨
【現代漢語翻譯】 大似堂前開飯店。經紀屋裡人。百靈正如馬前相撲。步步不虧。今日忽有人問道場。如何是參議見佛燈得力句。只向道：『上士由山水，中仁坐竹林。』渠若云：『曾舉似人么？』只向道：『立行方回也，文才比仲壬。』 上堂。舉溈山（潙山，地名，也指潙山靈祐禪師）問仰山（仰山，地名，也指仰山慧寂禪師）天寒人寒話。師曰：『一問一答，玉線交羅，雲錦段成，了無滲漏。若也見得，方知溈仰父子唱拍相隨。其或未然，更為諸人頌出。吹盡風流大石調，唱出富貴黃鐘宮，舞腰催拍月當曉，更進蒲萄酒一鐘。』 上堂。舉。僧問趙州（趙州，人名，指趙州從諗禪師）：『狗子還有佛性也無？』州云：『無。』師曰：『若於這一句下見得，千句萬句一時百雜碎。』遂喝曰：『切忌立地作夢。且道畢竟如何？狗子佛性有，毗盧（毗盧遮那佛，佛教術語，意為光明遍照）愛飲彌勒（彌勒菩薩，佛教術語，未來佛）酒。狗子佛性無，文殊（文殊菩薩，佛教術語，智慧的象徵）醉倒普賢（普賢菩薩，佛教術語，大行愿的象徵）扶。扶到家中全酩酊，胡言漢語罵妻孥。』 僧問：『蓮華未出水時如何？』曰：『七尺八尺。』云：『出水后如何？』曰：『三尺四尺。』 問：『如何是祖師西來意？』曰：『毒蛇無角最威獰。』云：『便恁么會時如何？』曰：『梁山務長。』云：『只如教意又作么生？』曰：『長江滾不休。』 問：『如何是曹洞宗（曹洞宗，佛教宗派名）？』曰：『鶴宿梧枝。』云：『如何是雲門宗（雲門宗，佛教宗派名）？』曰：『木馬上金梯。』云：『如何是溈仰宗（溈仰宗，佛教宗派名）？』曰：『目前無異草。』云：『如何是臨濟宗（臨濟宗，佛教宗派名）？』曰：『我終不向你說。』 問：『如是何佛？』師乃鳴指三下。 問：『語點涉離微，如何通不犯？』曰：『橫身三界外，獨』
【English Translation】 It's like opening a restaurant in front of the hall, with the agent being the people inside the house. The lark is just like wrestling in front of the horse, making progress step by step without loss. Today, someone suddenly asks in the Dharma assembly, 'What is the effective phrase of the participant seeing the Buddha's lamp?' Just say: 'The superior person enjoys mountains and rivers, the middlely benevolent sits in the bamboo forest.' If that person says, 'Have you ever mentioned it to anyone?' Just say, 'Establishing conduct is the way to return, and literary talent is comparable to Zhong Ren.' Entering the hall. Citing Weishan's (潙山, place name, also refers to Zen Master Lingyou of Weishan) question to Yangshan (仰山, place name, also refers to Zen Master Huiji of Yangshan) about the cold weather and cold people. The master said: 'One question and one answer, like jade threads intertwined, like brocade woven, without any leakage. If you understand this, you will know that the Weishan and Yangshan father and son follow each other in rhythm. If not, I will further sing it out for everyone. Blow out the romantic tune of the Great Stone, sing out the rich and noble Yellow Bell Palace, the dancing waist urges the beat when the moon is bright, and further offer a cup of grape wine.' Entering the hall. Citing. A monk asked Zhaozhou (趙州, personal name, refers to Zen Master Congshen of Zhaozhou): 'Does a dog have Buddha-nature or not?' Zhaozhou said: 'No.' The master said: 'If you understand this one sentence, thousands of sentences will be shattered at once.' Then he shouted: 'Beware of dreaming while standing. But what is it after all? The dog's Buddha-nature exists, Vairocana (毗盧遮那佛, Buddhist term, meaning light shining everywhere) loves to drink Maitreya's (彌勒菩薩, Buddhist term, the future Buddha) wine. The dog's Buddha-nature does not exist, Manjusri (文殊菩薩, Buddhist term, symbol of wisdom) is drunk and supported by Samantabhadra (普賢菩薩, Buddhist term, symbol of great vows). Supporting him home completely drunk, babbling nonsense and scolding his wife and children.' A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' He said: 'Seven or eight feet.' He said: 'What is it like after it emerges from the water?' He said: 'Three or four feet.' Asked: 'What is the meaning of the Patriarch's coming from the West?' He said: 'A poisonous snake without horns is the most ferocious.' He said: 'What if I understand it like that?' He said: 'Liangshan's chief.' He said: 'What about the teaching?' He said: 'The Yangtze River rolls on endlessly.' Asked: 'What is the Caodong sect (曹洞宗, name of a Buddhist sect)?' He said: 'A crane roosts on a paulownia branch.' He said: 'What is the Yunmen sect (雲門宗, name of a Buddhist sect)?' He said: 'A golden ladder on a wooden horse.' He said: 'What is the Weiyang sect (溈仰宗, name of a Buddhist sect)?' He said: 'There are no different grasses in front of the eyes.' He said: 'What is the Linji sect (臨濟宗, name of a Buddhist sect)?' He said: 'I will never tell you.' Asked: 'What Buddha is this?' The master snapped his fingers three times. Asked: 'Words touch on separation and subtlety, how to communicate without offense?' He said: 'Lying across the three realms, alone'
脫萬機前。云。只如風冗道長憶江南三月里。鷓鴣啼處百華香。又作么生。曰。說這不唧𠺕漢作么。云。嫩竹搖金風細細。百華鋪地日遲遲。曰。你向甚麼處見風冗。云。眼裡耳里絕瀟灑。曰。料掉沒交涉。 問。蓮華未出水時如何。曰。未過冬至莫道寒。云。出水后如何。曰。未過夏至莫道熱。云。出與未出時如何。曰。三十年後不要錯舉。 問。如何是佛。曰。無柴猛燒火。云。如何是法。曰。貧做富裝裹。云。如何是僧。曰。賣扇老婆手遮日。云。如何是和尚栗棘蓬。曰。不答此話。云。為甚麼不答。師大笑曰。吞不進。吐不出。 問。如何是一喝如金剛王寶劍。曰。古墓毒蛇頭戴角。云。如何是一喝如踞地師子。曰。虛空笑點頭。云。如何是一喝如探竿影草。曰。石人拍手笑呵呵。云。如何是一喝不作一喝用。曰。布袋里豬頭。云。四喝已蒙師指示。向上還有事也無。曰。有。云。如何是向上事。曰。鋸解秤錘。隨聲便喝。 佛眼禪師忌。師拈香曰。龍門和尚。闡提潦倒。不信佛法。滅除禪道。拶破毗盧向上關。貓兒洗面自道好。一炷沉香爐上然。換手槌胸空懊惱。遂搖手曰。休懊惱。以坐具搭肩上。作女人拜曰。莫怪下房媳婦觸忤大人好。 室中垂問曰。貓兒為甚麼愛捉老鼠。又曰。板鳴因甚麼狗吠。紹興
【現代漢語翻譯】 現代漢語譯本 脫離萬機之前，（僧）問：『如果像風塵冗事中的道長，追憶江南三月的美好，鷓鴣啼叫之處百花飄香，又該如何呢？』 （禪師）答：『說這些不中用的傢伙做什麼？』 （僧）云：『嫩竹搖曳，金風細細，百花鋪地，日頭遲遲。』 （禪師）答：『你從什麼地方見到風塵冗事？』 （僧）云：『眼裡耳里，絕頂瀟灑。』 （禪師）答：『恐怕是胡說八道，毫無瓜葛。』 （僧）問：『蓮花未出水時如何？』 （禪師）答：『未過冬至莫道寒。』 （僧）云：『出水后如何？』 （禪師）答：『未過夏至莫道熱。』 （僧）云：『出與未出時如何？』 （禪師）答：『三十年後不要錯舉。』 （僧）問：『如何是佛（Buddha）？』 （禪師）答：『無柴猛燒火。』 （僧）云：『如何是法（Dharma）？』 （禪師）答：『貧做富裝裹。』 （僧）云：『如何是僧（Sangha）？』 （禪師）答：『賣扇老婆手遮日。』 （僧）云：『如何是和尚栗棘蓬？』 （禪師）答：『不答此話。』 （僧）云：『為什麼不答？』 禪師大笑曰：『吞不進，吐不出。』 （僧）問：『如何是一喝如金剛王寶劍（Vajra-king sword）？』 （禪師）答：『古墓毒蛇頭戴角。』 （僧）云：『如何是一喝如踞地師子（lion）？』 （禪師）答：『虛空笑點頭。』 （僧）云：『如何是一喝如探竿影草？』 （禪師）答：『石人拍手笑呵呵。』 （僧）云：『如何是一喝不作一喝用？』 （禪師）答：『布袋里豬頭。』 （僧）云：『四喝已蒙師指示，向上還有事也無？』 （禪師）答：『有。』 （僧）云：『如何是向上事？』 （禪師）答：『鋸解秤錘。』隨聲便喝。 佛眼禪師（Foyan Chanshi）忌日，禪師拈香曰：『龍門和尚（Longmen Heshang），闡提潦倒，不信佛法，滅除禪道，拶破毗盧向上關（Vairocana's upward gate），貓兒洗面自道好。一炷沉香爐上然，換手槌胸空懊惱。』 遂搖手曰：『休懊惱。』以坐具搭肩上，作女人拜曰：『莫怪下房媳婦觸忤大人好。』 室中垂問曰：『貓兒為什麼愛捉老鼠？』又曰：『板鳴因甚麼狗吠？』紹興（Shaoxing）。
【English Translation】 English version Before being free from myriad affairs, (a monk) asked: 'If it's like a Daoist priest in the mundane world, reminiscing about the beauty of the third month in Jiangnan, where partridges sing and hundreds of flowers are fragrant, what should be done?' (The Chan master) replied: 'What's the point of talking about these useless fellows?' (The monk) said: 'Tender bamboo sways, the golden wind is gentle, hundreds of flowers carpet the ground, and the sun lingers.' (The Chan master) replied: 'Where did you see the mundane affairs?' (The monk) said: 'In the eyes and ears, utterly unrestrained.' (The Chan master) replied: 'I'm afraid it's nonsense, with no connection whatsoever.' (The monk) asked: 'What is it like when the lotus (lotus) has not yet emerged from the water?' (The Chan master) replied: 'Don't say it's cold before the winter solstice.' (The monk) said: 'What is it like after it emerges from the water?' (The Chan master) replied: 'Don't say it's hot before the summer solstice.' (The monk) said: 'What is it like when it has emerged and has not emerged?' (The Chan master) replied: 'Don't make a wrong judgment thirty years from now.' (The monk) asked: 'What is Buddha (Buddha)?' (The Chan master) replied: 'Burning fire without firewood.' (The monk) said: 'What is Dharma (Dharma)?' (The Chan master) replied: 'Pretending to be rich when poor.' (The monk) said: 'What is Sangha (Sangha)?' (The Chan master) replied: 'An old woman selling fans shields the sun with her hand.' (The monk) said: 'What is a hedgehog-like staff of a monk?' (The Chan master) replied: 'I won't answer this question.' (The monk) said: 'Why won't you answer?' The Chan master laughed and said: 'Can't swallow it, can't spit it out.' (The monk) asked: 'What is a shout like the Vajra-king sword (Vajra-king sword)?' (The Chan master) replied: 'A poisonous snake in an ancient tomb wears horns.' (The monk) said: 'What is a shout like a lion (lion) crouching on the ground?' (The Chan master) replied: 'Emptiness smiles and nods.' (The monk) said: 'What is a shout like probing the grass with a pole?' (The Chan master) replied: 'A stone man claps his hands and laughs heartily.' (The monk) said: 'What is a shout that is not used as a shout?' (The Chan master) replied: 'A pig's head in a cloth bag.' (The monk) said: 'I have already received the master's instructions on the four shouts, is there anything further?' (The Chan master) replied: 'Yes.' (The monk) said: 'What is the further matter?' (The Chan master) replied: 'Sawing apart a steelyard weight.' Then, he shouted accordingly. On the anniversary of Chan Master Foyan's (Foyan Chanshi) death, the Chan master lit incense and said: 'Monk Longmen (Longmen Heshang) is an icchantika, fallen and dissolute, not believing in the Buddha-dharma, destroying the Chan path, breaking through Vairocana's upward gate (Vairocana's upward gate), a cat washes its face and praises itself. A stick of agarwood burns in the incense burner, changing hands and beating the chest in vain regret.' Then, he waved his hand and said: 'Stop regretting.' He placed the sitting cloth on his shoulder and bowed like a woman, saying: 'Don't blame the lower-house wife for offending the master.' In the room, he asked: 'Why do cats love to catch mice?' He also said: 'Why do dogs bark when the board creaks?' Shaoxing (Shaoxing).
二十七年二月上浣。游寺之西原。指地謂侍僧。令役工治小塔。三月旦示少恙。翌日衛侯遣醫來。師笑曰。藥能愈人。世無死者。寄語衛公佐國厚自重。初六日。侍僧告塔將就。師遣擊鼓集眾。師登座。拈拄杖於左邊卓一下。曰。三十二相無此相。于右邊卓一下。曰。八十種好無此好。僧瑤一筆。𦘕成志公。露出藁草。又卓一下。顧大眾曰。莫懊惱。直下承當休更討。下座。歸方丈。儼然趺坐而逝。壽七十有三。夏五十有四。火后。收靈骨設利藏所建之塔。曰仙人山。
潭州方廣深禪師
僧問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。未審意旨如何。曰。富嫌千口少。貧恨一身多。
世奇首座
者。成都人也。遍依師席。晚造龍門。一日。因請益次。大豁所疑。眼命分座。奇固辭曰。此非細事也。如金針刺眼。毫髮若差。睛則破矣。愿生生居學地而自煅煉。眼尤尚之。暮年。學者力請。不容辭。因說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。只在而今一念中。且道是那一念。眾罔措。奇喝一喝而終。
溫州凈居尼慧溫
示眾。舉。法眼上堂云。三通鼓罷。蔟蔟上來。佛法人事。一時周畢。溫曰。山僧道。三通鼓罷。蔟蔟上來。拄杖不在。苕帚柄聊
【現代漢語翻譯】 現代漢語譯本：
二十七年二月上旬，在寺廟西邊的田野遊覽。指著一塊地，告訴侍奉的僧人，讓他們找人在這裡建造一座小塔。三月初一，禪師略感不適。第二天，衛侯派醫生前來。禪師笑著說：『藥物能治癒人，世上就不會有死人了。』轉告衛侯要輔佐國家，好好保重自己。初六日，侍奉的僧人告知塔即將完工。禪師讓人擊鼓召集眾人。禪師登上座位，拿起拄杖在左邊敲了一下，說：『三十二相（Sanitya-laksana，佛的三十二種殊勝的相貌）沒有這種相。』在右邊敲了一下，說：『八十種好（Asityanuvyanjana，佛的八十種隨形好）沒有這種好。』僧人瑤用筆一揮，畫成了志公（Baozhi，南北朝時期的僧人），露出了草稿。又敲了一下，看著大眾說：『不要懊惱，直接承擔，不要再尋求其他。』說完下座，回到方丈室，端正地跏趺坐而逝。享年七十三歲，僧臘五十四年。火化后，收集靈骨，在舍利藏所建的塔，叫做仙人山。
潭州方廣深禪師
僧人問：『一法如果存在，毗盧（Vairocana，佛的法身）就墮落在凡夫之中；萬法如果不存在，普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）就失去他的境界。不知道您的意思是什麼？』禪師回答說：『富人嫌一千張嘴都少，窮人恨自己只有一個身體。』
世奇首座
這個人是成都人。廣泛地依止各位禪師學習。晚年拜訪龍門。一天，在請教的過程中，徹底解開了疑惑。龍門禪師想分座位給他。世奇堅決推辭說：『這不是小事啊。就像用金針刺眼睛，稍微差一點，眼睛就會瞎了。我願意生生世世待在學習的地方，自己鍛鍊自己。』龍門禪師更加器重他。晚年，學人們極力請求他開示，無法推辭。於是說了偈語：『諸法空所以我的心也空，我的心空所以諸法相同。諸法和我的心沒有不同的本體，只在當下這一念之中。』請問是哪一念？眾人都茫然不知所措。世奇大喝一聲而終。
溫州凈居尼慧溫
慧溫尼師向大眾開示，舉法眼禪師上堂說法時說：『三通鼓響完畢，大家紛紛上來，佛法的事情，一時都圓滿結束。』慧溫尼師說：『我來說，三通鼓響完畢，大家紛紛上來，拄杖不在，就用苕帚柄來代替吧。』
【English Translation】 English version:
In the early part of the second month of the twenty-seventh year, I was strolling in the fields west of the temple. Pointing to a piece of land, I told the attending monk to have workers build a small pagoda there. On the first day of the third month, the master felt slightly unwell. The next day, Lord Wei sent a doctor. The master smiled and said, 'Medicine can cure people, so there would be no death in the world.' Tell Lord Wei to assist the country and take good care of himself. On the sixth day, the attending monk reported that the pagoda was nearing completion. The master had the drum sounded to gather the assembly. The master ascended the seat, picked up his staff, and struck it once on the left side, saying, 'The thirty-two marks (Sanitya-laksana, the thirty-two auspicious marks of a Buddha) do not have this mark.' He struck it once on the right side, saying, 'The eighty minor characteristics (Asityanuvyanjana, the eighty minor perfections of a Buddha) do not have this characteristic.' The monk Yao, with a stroke of his brush, painted an image of Baozhi (Baozhi, a monk during the Southern and Northern Dynasties), revealing the draft. He struck it again, looked at the assembly, and said, 'Do not be annoyed, directly accept it, and seek no further.' After saying this, he descended from the seat, returned to his abbot's chamber, and passed away peacefully in the lotus position. He lived to the age of seventy-three, with fifty-four years as a monk. After cremation, his spiritual bones were collected, and the pagoda built at the place where the relics were stored was named Immortal Mountain.
Chan Master Fangguang Shen of Tanzhou
A monk asked, 'If one dharma exists, Vairocana (Vairocana, the Dharmakaya Buddha) falls into the realm of ordinary beings; if all dharmas do not exist, Samantabhadra (Samantabhadra, the Bodhisattva symbolizing the virtue of practice of all Buddhas) loses his realm. What is your intention?' The master replied, 'The rich complain that a thousand mouths are too few, the poor hate having only one body.'
Chief Seat Shiqi
This person was from Chengdu. He studied widely under various masters. In his later years, he visited Longmen. One day, during an inquiry, he completely resolved his doubts. Longmen wanted to share his seat with him. Shiqi firmly declined, saying, 'This is not a small matter. It is like piercing the eye with a golden needle; if there is the slightest mistake, the eye will be blinded. I am willing to stay in the place of learning lifetime after lifetime, cultivating myself.' Longmen valued him even more. In his later years, the students earnestly requested him to give instructions, and he could not refuse. So he spoke a verse: 'Because all dharmas are empty, my mind is also empty; because my mind is empty, all dharmas are the same. All dharmas and my mind have no separate substance, only in this present moment.' Tell me, which is that moment? The assembly was at a loss. Shiqi shouted 'Ha!' and passed away.
Nun Huiwen of Jingju Monastery in Wenzhou
Nun Huiwen addressed the assembly, citing the Dharma Eye Chan master's words during a Dharma talk: 'After the three drumbeats, everyone comes up in droves, and the affairs of the Buddha Dharma are all completed at once.' Nun Huiwen said, 'I say, after the three drumbeats, everyone comes up in droves. If the staff is not available, then use a broom handle instead.'
與三十。
嘉泰普燈錄卷第十六
音釋
棱盧登切 樅音窗 愕逆各切 氅齒兩切 讖楚禁切 槊音朔 啞于雅切 鶿音慈 喑音音 囅丑忍切 珣音荀 衾區音切 𨍏達各切 抖音斗 擻音叟 裓古得切 泐音勒 褒補刀切 剃丈九切 棕祖紅切 泯音敏 凹于交切 凸徒結切 藩方煩切 鄱蒲禾切 璹音孰 刬楚限切 液音亦 灣烏還切 郪音妻 亹音尾 擎渠京切 摑吉獲切 齏箋西切 櫓音魯 呀虛加切 捋郎括切 擘博厄切 滲所禁切 唧子栗切 掉徒吊切 闡齒善切 潦音老 藁古老切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十七
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十五世(臨濟十一世楊岐四世)
開福道寧禪師法嗣
潭州大溈月庵善果禪師
信之鉛山人。族余氏。幼孤。依七寶元浹下發。遊方至鵝湖。聞二童子戲語。師有省。遂至云居。一日。有僧自黃龍來。問。死心室中如何為人。云。每舉雲門話墮因緣問學者。子那裡是話墮處。師聞。心大慶快。即趨黃龍。蒙印可。死心謝事。乃往開福。語尤契。命分座。福垂入寂。以麈尾授師。師力辭。福曰。大法末運。賴汝以興。無
【現代漢語翻譯】 現代漢語譯本 與三十。
嘉泰普燈錄卷第十六
音釋
棱（léng）盧登切 樅（cōng）音窗 愕（è）逆各切 氅（chǎng）齒兩切 讖（chèn）楚禁切 槊（shuò）音朔 啞（yǎ）于雅切 鶿（cí）音慈 喑（yīn）音音 囅（chǎn）丑忍切 珣（xún）音荀 衾（qīn）區音切 𨍏（dá）達各切 抖音斗 擻（sǒu）音叟 裓（gé）古得切 泐（lè）音勒 褒（bāo）補刀切 剃（tì）丈九切 棕（zōng）祖紅切 泯（mǐn）音敏 凹（āo）于交切 凸（tū）徒結切 藩（fān）方煩切 鄱（pó）蒲禾切 璹（shú）音孰 刬（chǎn）楚限切 液（yè）音亦 灣（wān）烏還切 郪（qī）音妻 亹（wěi）音尾 擎（qíng）渠京切 摑（guó）吉獲切 齏（jī）箋西切 櫓（lǔ）音魯 呀（ya）虛加切 捋（lǚ）郎括切 擘（bò）博厄切 滲（shèn）所禁切 唧（jī）子栗切 掉（diào）徒吊切 闡（chǎn）齒善切 潦（lǎo）音老 藁（gǎo）古老切
嘉泰普燈錄卷第十七
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十五世(臨濟十一世楊岐四世)
開福道寧禪師法嗣
潭州大溈月庵善果禪師
信之鉛山人。族余氏。幼孤。依七寶元浹（Yuánjiā，人名）下發。遊方至鵝湖。聞二童子戲語。師有省。遂至云居。一日。有僧自黃龍來。問。『死心（Sǐxīn，人名）室中如何為人』。云。『每舉雲門（Yúnmén，宗派名）話墮因緣問學者。子那裡是話墮處』。師聞。心大慶快。即趨黃龍。蒙印可。死心謝事。乃往開福。語尤契。命分座。福垂入寂。以麈尾授師。師力辭。福曰。『大法末運。賴汝以興。無'
【English Translation】 English version And thirty.
Jia Tai Pu Deng Lu Volume 16
Phonetic Annotations
棱 (léng): lú dēng qiē, 樅 (cōng): yīn chuāng, 愕 (è): nì gè qiē, 氅 (chǎng): chǐ liǎng qiē, 讖 (chèn): chǔ jìn qiē, 槊 (shuò): yīn shuò, 啞 (yǎ): yú yǎ qiē, 鶿 (cí): yīn cí, 喑 (yīn): yīn yīn, 囅 (chǎn): chǒu rěn qiē, 珣 (xún): yīn xún, 衾 (qīn): qū yīn qiē, 𨍏 (dá): dá gè qiē, 抖音斗, 擻 (sǒu): yīn sǒu, 裓 (gé): gǔ dé qiē, 泐 (lè): yīn lè, 褒 (bāo): bǔ dāo qiē, 剃 (tì): zhàng jiǔ qiē, 棕 (zōng): zǔ hóng qiē, 泯 (mǐn): yīn mǐn, 凹 (āo): yú jiāo qiē, 凸 (tū): tú jié qiē, 藩 (fān): fāng fán qiē, 鄱 (pó): pú hé qiē, 璹 (shú): yīn shú, 刬 (chǎn): chǔ xiàn qiē, 液 (yè): yīn yì, 灣 (wān): wū huán qiē, 郪 (qī): yīn qī, 亹 (wěi): yīn wěi, 擎 (qíng): qú jīng qiē, 摑 (guó): jí huò qiē, 齏 (jī): jiān xī qiē, 櫓 (lǔ): yīn lǔ, 呀 (ya): xū jiā qiē, 捋 (lǚ): láng kuò qiē, 擘 (bò): bó è qiē, 滲 (shèn): suǒ jìn qiē, 唧 (jī): zǐ lì qiē, 掉 (diào): tú diào qiē, 闡 (chǎn): chǐ shàn qiē, 潦 (lǎo): yīn lǎo, 藁 (gǎo): gǔ lǎo qiē
Jia Tai Pu Deng Lu Volume 17
Compiled by Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture
15th Generation of Nanyue (11th Generation of Linji, 4th Generation of Yangqi)
Dharma Successor of Chan Master Daoning of Kaifu
Chan Master Yue'an Shanguo of Dawei, Tanzhou
He was from Qianshan, Xinzhou, of the Yu family. He was orphaned at a young age and had his head shaved under Yuanjia (元浹, a person's name) of Qibao. He traveled to Ehu. Hearing the playful words of two children, the Master had an awakening. Then he went to Yunju. One day, a monk came from Huanglong and asked, 'How does Sixin (死心, a person's name) treat people in his room?' He said, 'He always uses Yunmen (雲門, a sect's name) sayings that fall into causality to question students. Where is the place where the saying falls?' The Master heard this and felt great joy. He immediately went to Huanglong and received approval. Sixin resigned, and he went to Kaifu. His words were particularly agreeable. He was ordered to share the seat. Fu was about to enter Nirvana and handed the horsetail whisk to the Master. The Master strongly declined. Fu said, 'The Dharma is in its final phase. It relies on you to flourish. Do not'
拒。福歿。師憩湘西。會佛果禪師住道林。命典藏。為眾秉拂。師提綱罷。舉。乾峰示眾云。舉一不得舉二。放過一著。落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。峰云。典座來日不得普請。師曰。乾峰平地生堆。韶石因風起浪。雖然合水和泥。千古叢林榜樣。既是叢林榜樣。為甚麼合水和泥。要會么。不入洪波里。爭見弄潮人。佛果為擊節。自爾有聞。郡守曾公孝序以上封請師出世。繼補道吾．福嚴。徙閩中黃檗及東．西禪。晚居大溈(兩住福嚴)。 上堂曰。奚仲造車一百輻。拈卻兩頭除卻軸。以拄杖打一圓相。曰。且莫錯認定盤星。卓一卓。下座。 上堂。八月秋。何處熱。向上事。時時說。撥轉天關。放回地軸即不問。且道黃金為地。白銀為屋。是甚麼人居止。良久。曰。巍巍聖德遇三皇。歷歷清光吞二曜。 上堂。言語道斷。物我皆如。義路不生。風雲會合。直得玄關大啟。正眼流通。匝地光輝。呈祥顯瑞。然雖恁么。且應物無私一句作么生道。喝一喝。曰。頭頭無取捨。處處絕親疏。 上堂。是法不可示。言詞相寂滅。擊破太虛空。萬里一條鐵。諸禪德。適來話頭道甚麼。若也見得。功不浪施。其或未然。只知犯重障菩提。不見如來真秘訣。擊禪床。下座。 謝供頭上堂。解猛虎頷下金鈴
【現代漢語翻譯】 現代漢語譯本： 拒。福歿（福禪師圓寂）。師父在湘西休息。適逢佛果禪師住在道林寺，便被任命為典藏（管理經書）。師父為大眾說法。師父提綱挈領完畢，舉例說：乾峰禪師向大眾開示說：『舉一不得舉二，放過一著，落在第二。』雲門禪師從人群中走出說：『昨日有人從天臺山來，卻往徑山去了。』乾峰禪師說：『典座（負責齋飯的僧人）明日不得普請（集體勞作）。』師父說：『乾峰禪師平地生堆，韶石山因風起浪。雖然合水和泥，卻是千古叢林的榜樣。』既然是叢林的榜樣，為什麼又要合水和泥呢？想要領會嗎？不入洪波里，爭見弄潮人。』佛果禪師為此擊節讚歎。自此師父的名聲遠揚。郡守曾公孝上書朝廷，請師父出山弘法。師父先後接替主持道吾寺、福嚴寺，后又移居閩中黃檗寺以及東禪寺、西禪寺。晚年居住在大溈山（兩次住在福嚴寺）。
上堂說法時說：『奚仲造車一百輻，拈卻兩頭除卻軸。』用拄杖打一個圓圈，說：『且莫錯認定盤星。』然後用拄杖敲擊了一下，走下禪座。
上堂說法。『八月秋，何處熱？向上事，時時說。』撥轉天關，放回地軸暫且不問。那麼，黃金為地，白銀為屋，是什麼人居住呢？』良久，說：『巍巍聖德遇三皇，歷歷清光吞二曜。』
上堂說法。『言語道斷，物我皆如。義路不生，風雲會合。』直使得玄關大啟，正眼流通，匝地光輝，呈祥顯瑞。雖然如此，那麼『且應物無私』這句話該怎麼說呢？』喝一聲，說：『頭頭無取捨，處處絕親疏。』
上堂說法。『是法不可示，言詞相寂滅。擊破太虛空，萬里一條鐵。』各位禪德，剛才說的話頭是什麼？如果領會了，功夫就不會白費。如果還不明白，只知道犯重障菩提，不見如來真秘訣。』敲擊禪床，走下禪座。
在謝供頭上堂說法。『解猛虎頷下金鈴。』
【English Translation】 English version: Ju. Fu died (Zen Master Fu passed away). The master rested in Western Hunan. He met Zen Master Foguo, who was residing at Daolin Temple, and was appointed as the librarian. He gave sermons to the assembly. After the master finished outlining the main points, he cited: Zen Master Qianfeng addressed the assembly, saying, 'If you raise one, you must not raise two. If you let go of one move, you will fall into the second.' Zen Master Yunmen came out from the crowd and said, 'Yesterday, someone came from Tiantai Mountain but went to Jingshan.' Qianfeng said, 'The cook (the monk in charge of meals) is not allowed to do general labor tomorrow.' The master said, 'Zen Master Qianfeng creates a mound on flat ground, and Shaoshi Mountain stirs up waves in the wind. Although it's mixing water and mud, it is a model for ancient monasteries.' Since it is a model for monasteries, why mix water and mud? Do you want to understand? If you don't enter the great waves, how can you see the tide riders?' Zen Master Foguo clapped his hands in admiration. From then on, the master's reputation spread far and wide. Governor Zeng Gongxiao wrote to the court, requesting the master to come out of the mountains to propagate the Dharma. The master successively took over the abbotship of Daowu Temple and Fuyan Temple, and later moved to Huangbo Temple in Fujian, as well as Eastern Zen Temple and Western Zen Temple. In his later years, he resided at Dayu Mountain (staying at Fuyan Temple twice).
When giving a Dharma talk in the hall, he said, 'Xi Zhong made a cart with a hundred spokes, removing the two ends and the axle.' He drew a circle with his staff and said, 'Don't mistake the fixed star.' Then he tapped the staff once and stepped down from the Zen seat.
Giving a Dharma talk. 'The eighth month of autumn, where is it hot? The matter of upward progress is always spoken of.' Turning the heavenly gate and releasing the earthly axis will not be asked for the time being. Then, what kind of people live in a place where the ground is gold and the houses are silver?' After a long silence, he said, 'The majestic virtue meets the Three Sovereigns, and the clear light swallows the Two Luminaries.'
Giving a Dharma talk. 'Words are cut off, and things and I are as one. The path of righteousness does not arise, and wind and clouds gather.' Directly causing the mysterious gate to open wide, the true eye to circulate, the light to shine all over the earth, presenting auspicious signs and manifesting auspiciousness. Although it is so, then how should the sentence 'and respond to things without selfishness' be said?' He shouted, 'There is no taking or discarding in every head, and no closeness or distance in every place.'
Giving a Dharma talk. 'This Dharma cannot be shown, and words are silent and extinguished. Shattering the vast emptiness, ten thousand miles are a single iron bar.' Fellow Zen practitioners, what was the topic of conversation just now? If you understand it, your efforts will not be wasted. If you still don't understand, you only know how to commit heavy obstacles to Bodhi, and you don't see the true secret of the Tathagata.' He struck the Zen seat and stepped down from the Zen seat.
Giving a Dharma talk in the hall to thank for the offering. 'Untie the golden bell from the tiger's jaw.'
。驚群動眾。取蒼龍冗里明珠。光天照地。山僧今日到此讚歎不及。汝等諸人合作么生。豎起拂子曰。眨上眉毛。速須薦取。擲拂子。下座。 僧問。達磨九年面壁時如何。曰。魚行水濁。云。二祖禮三拜。為甚麼卻得其髓。曰。地肥茄子大。云。只如一華開五葉。結果自然成。明甚麼邊事。曰。賊以贓為驗。云。有時乘好月。不覺過滄洲。曰。阇梨無分。 問。如何是月庵。曰。丹青𦘕不成。云。如何是月庵家風。曰。生鐵鑄就。 問。有句無句。如藤倚樹時如何。曰。驗盡當行家。云。樹倒藤枯。句歸何處。又作么生。曰。風吹日炙。云。溈山呵呵大笑聻。曰。波斯讀梵字。云。道吾推倒泥里。溈山不管。此意又且如何。曰。有理不在高聲。云。羅山道。道吾是撮馬糞漢。又作么生。曰。多口阿師。云。今日足見老師七通八達。曰。仰面哭蒼天。僧禮拜。師曰。過。 問。蓮華未出水時如何。曰。乾坤無異色。云。出水后如何。曰。遍界有清香。紹興壬申正月十三。寢疾。書別知舊。十九。集大眾。勉令進道。書偈已。談笑而逝。二月八日。奉全身塔于寺之西峰。壽七十四。臘五十八。
五祖表自禪師法嗣
蘄州龍華高禪師
上堂曰。像王行。師子住。赤腳崑崙眉卓豎。寒山拾得笑呵呵。指點
【現代漢語翻譯】 現代漢語譯本：驚動了眾人。拿走了蒼龍（星宿名，代表東方）那裡的明珠，光明照耀天地。老衲我今天到這裡讚歎都來不及。你們各位怎麼做？豎起拂塵說：『眨一下眉毛，要快速領會。』扔下拂塵，走下座位。 僧人問：『達摩（Bodhidharma，印度禪宗始祖）九年面壁的時候怎麼樣？』 禪師說：『魚在水中游動，水就渾濁了。』 僧人說：『二祖（慧可，禪宗二祖）行三拜之禮，為什麼卻得到了真髓？』 禪師說：『地肥沃，茄子就大。』 僧人說：『正如一朵花開了五片花瓣，結果自然成就，說明了什麼？』 禪師說：『盜賊以贓物為證。』 僧人說：『有時欣賞美好的月亮，不知不覺就過了滄洲（地名）。』 禪師說：『你沒有份。』 僧人問：『什麼是月庵（禪師名號）？』 禪師說：『用丹青也畫不成。』 僧人問：『什麼是月庵的家風？』 禪師說：『生鐵鑄就。』 僧人問：『有句無句，像藤蔓依附樹木時怎麼樣？』 禪師說：『驗明了當行家。』 僧人說：『樹倒藤枯，句子歸向何處？又該怎麼做？』 禪師說：『風吹日曬。』 僧人說：『溈山（禪師名號）呵呵大笑，又怎麼樣？』 禪師說：『波斯人讀梵文字。』 僧人說：『道吾（禪師名號）推倒在泥里，溈山不管，這又是什麼意思？』 禪師說：『有理不在於高聲。』 僧人說：『羅山（禪師名號）說，道吾是撮馬糞的漢子，又怎麼樣？』 禪師說：『多嘴的阿師。』 僧人說：『今天足以見到老師七通八達。』 禪師說：『仰面哭蒼天。』 僧人禮拜。禪師說：『過了。』 僧人問：『蓮花未出水時怎麼樣？』 禪師說：『乾坤沒有異色。』 僧人說：『出水后怎麼樣？』 禪師說：『遍界都有清香。』 紹興壬申年正月十三，禪師生病，寫信告別親友。十九日，召集大眾，勉勵他們精進修道。寫完偈語后，談笑而逝。二月八日，將全身塔安奉在寺的西峰。享年七十四歲，僧臘五十八年。 五祖表自禪師的法嗣。 蘄州龍華高禪師 上堂說法：『象王行走，獅子安住，赤腳崑崙眉毛豎立。寒山（Hanshan，唐代詩人）拾得（Shide，唐代和尚）笑呵呵，指點著。』
【English Translation】 English version: Startling the crowd. Taking the bright pearl from the Azure Dragon (Canglong, a constellation representing the east), its light illuminates heaven and earth. I, a mountain monk, have come here today, and my praise is insufficient. What will you all do? He raises his whisk and says, 'Blink your eyebrows and quickly understand.' He throws down the whisk and descends from the seat. A monk asks, 'What was it like when Bodhidharma (達磨, Indian founder of Zen Buddhism) faced the wall for nine years?' The Zen master says, 'Fish swimming in the water makes the water muddy.' The monk says, 'The Second Patriarch (慧可, Huike, the Second Patriarch of Zen) made three bows, why did he obtain the marrow?' The Zen master says, 'When the soil is fertile, the eggplant is large.' The monk says, 'Just as one flower opens with five petals, and the fruit naturally forms, what does it illustrate?' The Zen master says, 'A thief is verified by the stolen goods.' The monk says, 'Sometimes, enjoying the beautiful moon, one unknowingly passes Cangzhou (滄洲, place name).' The Zen master says, 'You have no share.' The monk asks, 'What is Yue'an (月庵, Zen master's name)?' The Zen master says, 'It cannot be painted with danqing (丹青, traditional Chinese painting).' The monk asks, 'What is the family style of Yue'an?' The Zen master says, 'Cast from pig iron.' The monk asks, 'With or without a phrase, what is it like when a vine clings to a tree?' The Zen master says, 'Verify the expert in the field.' The monk says, 'The tree falls and the vine withers, where do the phrases return? And what should be done?' The Zen master says, 'The wind blows and the sun scorches.' The monk says, 'What about Guishan (溈山, Zen master's name) laughing heartily?' The Zen master says, 'A Persian reading Sanskrit.' The monk says, 'Daowu (道吾, Zen master's name) is pushed into the mud, and Guishan doesn't care, what does this mean?' The Zen master says, 'Reason does not lie in a loud voice.' The monk says, 'Luoshan (羅山, Zen master's name) said that Daowu is a dung-scooping fellow, what about that?' The Zen master says, 'A talkative teacher.' The monk says, 'Today, it is evident that the teacher is proficient in all aspects.' The Zen master says, 'Looking up and crying to the heavens.' The monk bows. The Zen master says, 'Passed.' The monk asks, 'What is it like when the lotus flower has not yet emerged from the water?' The Zen master says, 'Heaven and earth have no different colors.' The monk says, 'What is it like after it emerges from the water?' The Zen master says, 'The entire realm is filled with pure fragrance.' On the thirteenth day of the first month of the Ren Shen year of Shaoxing, the Zen master fell ill and wrote letters to bid farewell to relatives and friends. On the nineteenth day, he gathered the assembly and encouraged them to diligently cultivate the Way. After writing the verse, he passed away while talking and laughing. On the eighth day of the second month, the full-body stupa was enshrined on the west peak of the temple. He lived to be seventy-four years old, with fifty-eight years as a monk. A Dharma heir of Zen Master Biaozhi of the Fifth Patriarch. Zen Master Gao of Longhua Temple in Qizhou Ascending the hall, he said, 'The elephant king walks, the lion dwells, the barefoot Kunlun's eyebrows stand upright. Hanshan (寒山, Tang Dynasty poet) and Shide (拾得, Tang Dynasty monk) laugh heartily, pointing.'
門前老松樹。且道他指點個甚麼。忽然風吹倒時。好一堆柴。
大隨南堂元靜禪師法嗣
簡州南巖勝禪師
上堂。舉拂子示眾曰。識取鉤頭意。莫認定盤星。會么。即心即佛幾人知。立雪齊腰只得皮。四海浪平龍玩寶。盡他螻蟻撼須彌。非佛非心絕謂情。玄途鳥道急回程。爍迦羅眼存機變。莫守寒巖異草青。心佛物兮俱不是。坐斷舌頭除藥忌。橫拈倒用總由他。活捉魔群穿卻鼻。擲拂子。下座。 上堂。召大眾曰。護生須是殺。殺盡始安居。會得箇中意。分明在半途。且道到家一句又作么生。釋迦彌勒沒量大。看來猶只是他奴。 僧問。放行五位即不問。把定三關事若何。曰。橫按鏌鎁全正令。云。把定三關蒙指示。放行五位又如何。曰。太平寰宇斬癡頑。云。恁么則南巖門下。土曠人稀。曰。靈利衲僧。只消一點。云。自古自今。同生同死時如何。曰。家賊難防。云。今日學人小出大遇去也。師便打曰。須是老僧打你始得。僧禮拜。師曰。切忌詐明頭。
常德府梁山廓庵師遠禪師
合川魯氏子。 上堂曰。今朝二月半。百華開爛熳。云繞翠峰頭。鶯啼楊柳岸。觀音借路行。文殊分主伴。獨有解空人。支筇渾不管。直饒天外雨華飛。翻覆都來是這漢。且道如何是這漢。喫茶去。 上堂
【現代漢語翻譯】 門前的老松樹啊，你倒是說說它在指點什麼呢？ 忽然一陣風把它吹倒了，好傢伙，成了一堆柴火。
大隨南堂元靜禪師的法嗣
簡州南巖勝禪師
禪師上堂說法，拿起拂塵向大眾展示說：『要領會鉤子的用意，不要只盯著秤盤上的星。』 明白了嗎？ 『即心即佛』有幾人真正瞭解？ 像達摩立雪齊腰，也只是學到了皮毛。 四海平靜，龍在玩弄寶珠，任憑螻蟻撼動須彌山。 非佛非心，斷絕情識的執著，玄妙的道路如同鳥道般，要趕緊回頭。 像爍迦羅（Śakra，帝釋天）一樣，心中存有隨機應變的智慧，不要像守著寒冷巖石一樣，只看到與衆不同的青草。 心、佛、物啊，都不是究竟的實相。 堵住舌頭，去除語言文字的障礙。 橫著用，倒著用，一切都由你。 活捉魔群，在它們的鼻子上穿孔。』 說完，擲下拂塵，走下法座。
禪師上堂說法，呼喚大眾說：『要護持生命，必須先殺。 殺盡一切妄念，才能安居。』 領會其中的真意，就分明地在半途之中。 那麼，到達家鄉的那一句又該怎麼說呢？ 釋迦（Śākyamuni）和彌勒（Maitreya）的功德無量廣大，但看起來也只是他的奴僕。
有僧人問道：『放行五位暫且不問，把定三關的事情又該如何呢？』 禪師說：『橫按鏌鎁寶劍，完全是正令。』 僧人說：『把定三關，承蒙您指示，那麼放行五位又該如何呢？』 禪師說：『太平寰宇，斬斷愚癡頑固。』 僧人說：『這樣說來，南巖門下，豈不是土地荒蕪，人煙稀少？』 禪師說：『靈利的衲僧，只需一點就夠了。』 僧人說：『自古自今，同生同死時如何？』 禪師說：『家賊難防。』 僧人說：『今日學人小出大遇了。』 禪師便打了他一下，說：『必須是老僧打你才行。』 僧人禮拜。 禪師說：『切忌裝作明白的樣子。』
常德府梁山廓庵師遠禪師
是合川魯氏的兒子。
禪師上堂說法：『今朝二月半，百花盛開，燦爛無比。 云繞翠綠的山峰，黃鶯在楊柳岸邊啼叫。 觀音（Avalokiteśvara）借路而行，文殊（Mañjuśrī）分擔主伴。 只有那解空的人，拄著竹杖，什麼都不管。 即使天外飄落花雨，翻來覆去都是這個人。』 那麼，如何是這個人呢？ 喫茶去。』 禪師上堂說法。
【English Translation】 The old pine tree in front of the gate. Tell me, what is it pointing to? Suddenly, when the wind blows it down, it's just a pile of firewood.
Successor of Zen Master Yuanjing of Dasui Nantang
Zen Master Sheng of Nanyan in Jianzhou
The Zen master ascended the hall and, holding up a whisk, showed it to the assembly, saying, 'Grasp the meaning of the hook's head; don't fixate on the star on the steelyard. Do you understand? How many truly know 'Mind is Buddha'? Standing in the snow up to the waist only gets you the skin. When the four seas are calm, the dragon plays with its pearl; let the ants shake Mount Sumeru (Sumeru, the central world-mountain). Neither Buddha nor mind, cut off feelings and thoughts. The mysterious path is like a bird's path; quickly turn back. Like Śakra (Śakra, lord of the devas), keep flexibility in mind; don't guard the cold rock, where unusual grass grows green.' Mind, Buddha, things—none of them are the ultimate reality. Shut off the tongue, remove the medicinal taboo of words. Using it horizontally, using it upside down, it's all up to you. Capture the hordes of demons alive and pierce their noses.' Then he threw down the whisk and descended from the seat.
The Zen master ascended the hall and called out to the assembly, saying, 'To protect life, one must first kill. Only by killing all delusions can one dwell in peace.' Understanding the meaning within, it is clearly halfway there. Then, how should one speak of the phrase of arriving home? Śākyamuni (Śākyamuni, the historical Buddha) and Maitreya (Maitreya, the future Buddha) have immeasurable greatness, but they still appear to be his servants.
A monk asked, 'Setting aside the five ranks of going forth, what about the matter of holding firm the three barriers?' The Zen master said, 'Holding the Mo Xie sword horizontally is the complete and correct command.' The monk said, 'Having received your instruction on holding firm the three barriers, what about the five ranks of going forth?' The Zen master said, 'In a peaceful universe, cut off foolish stubbornness.' The monk said, 'In that case, under the gate of Nanyan, isn't the land barren and the people scarce?' The Zen master said, 'A clever monk only needs a single point.' The monk said, 'From ancient times until now, what about being born together and dying together?' The Zen master said, 'It's hard to guard against the thief in the house.' The monk said, 'Today, this student has made a small offering and received a great reward.' The Zen master then struck him, saying, 'It must be this old monk who strikes you.' The monk bowed. The Zen master said, 'Beware of pretending to be enlightened.'
Zen Master Ku'an Shiyuan of Liangshan in Changde Prefecture
He was a son of the Lu family in Hechuan.
The Zen master ascended the hall and said, 'Today is the middle of the second month, and a hundred flowers are blooming brilliantly. Clouds surround the green peaks, and orioles sing on the willow banks. Avalokiteśvara (Avalokiteśvara, the bodhisattva of compassion) borrows the road to travel, and Mañjuśrī (Mañjuśrī, the bodhisattva of wisdom) shares the role of host and companion. Only the one who understands emptiness, leaning on his staff, cares about nothing. Even if flower rain falls from beyond the heavens, turning it over and over, it's all this person.' So, what is this person? Go drink tea.' The Zen master ascended the hall.
。舉達磨見武帝。師曰。堯風舜日兩依依。一片虛凝截萬機。何必胡僧親付囑。如人飲水自家知。 上堂。五日一番升座。拈出現成行貨。大眾普請商量。恰是老僧罪過。既是大眾商量。因甚麼恰成老僧罪過。不見道。常在於其中。經行及坐臥。 上堂。舉楊歧三腳驢子話。師召大眾曰。揚其湯者。莫若撲其火。壅其流者。莫若杜其源。此乃智人之明鑑。佛法之至論。正在斯焉。這因緣。如今叢林中提唱者甚多。商量者不少。有般底。只道宗師家無必固。凡有所問。隨口便答。似則也似。是則未是。若恁么。只作得個干無事會。不見楊歧用處。乃至祖師。千差萬別。方便門庭。如何消遣。又有般底。只向佛邊會。卻與自己沒交涉。古人道。凡有言句。須是一一銷歸自己。又作么生。又有般底。一向只作自己會。棄卻古人用處。唯知道明自己事。古人方便卻如何消遣。既消遣不下。卻似抱橋柱澡洗。要且放手不得。此亦是一病。又有般底。卻去腳多少處會。若恁么會。此病最難醫也。所以他語有巧妙處。參學人卒難摸索。才擬心則差了也。前輩謂之楊歧宗旨。須是他屋裡人到恁么田地。方堪傳授。若不然者。則守死善道之謂也。這公案直須還他透頂徹底漢。方能了得。此非止禪和子會不得。而今天下叢林中出世為人底。
【現代漢語翻譯】 現代漢語譯本： 舉達磨（Bodhidharma，禪宗始祖）見武帝（梁武帝）。師（云居道膺禪師）說：『堯風舜日兩依依，一片虛凝截萬機。何必胡僧親付囑，如人飲水自家知。』 上堂說法。五日一次升座說法，拿出已有的現成東西。大眾一起商量討論。恰恰是老僧我的罪過。既然是大眾商量，為什麼恰恰成了老僧我的罪過？沒聽過嗎？『常在於其中，經行及坐臥。』 上堂說法。舉楊歧（楊歧方會禪師）『三腳驢子』的話頭。師呼喚大眾說：『要使楊歧的湯藥有效，不如撲滅火源；要阻止水流，不如堵塞源頭。』這是聰明人的明智見解，佛法的至理名言，就在這裡。 這個因緣，現在叢林中提倡的人很多，商量的人也不少。有些人，只認為宗師家沒有固定的說法，凡是有人問，就隨口回答。好像是那麼回事，但實際上不是。如果這樣，只能做一個乾巴巴的無事僧。沒見到楊歧的用意，乃至歷代祖師，千差萬別，方便法門，如何運用？ 又有些人，只向佛那邊理解，卻與自己沒有關係。古人說：『凡是有言語，必須一一回歸到自己身上。』又該怎麼做呢？ 又有些人，一味只作自己理解，拋棄古人的用法。只知道明白自己的事情，古人的方便法門又該如何運用？既然無法運用，就像抱著橋柱洗澡，想要放手卻放不開。這也是一種病。 又有些人，卻在言語的多少處理解。如果這樣理解，這種病最難醫治。所以他的話語有巧妙之處，參學的人很難摸索。才一動念就錯了。前輩稱之為楊歧宗旨，必須是他屋裡人到了那種地步，才能夠傳授。如果不是這樣，那就是守著死板的道理。這則公案必須是透頂徹底的人，才能夠理解。這不僅僅是禪和子不能理解，而且是今天天下叢林中出來主持一方的人也不能理解。
【English Translation】 English version: Master Ju (Yunju Daoying) cited the story of Bodhidharma (the first patriarch of Zen) meeting Emperor Wu (Emperor Wu of Liang). The Master said, 'The wind of Yao and the sun of Shun gently lean on each other, a single expanse of emptiness and stillness cuts off myriad functions. Why must a foreign monk personally entrust it? It is like a person drinking water, knowing it for oneself.' Ascending the Dharma hall. Ascending the seat to preach every five days, taking out ready-made goods. The assembly universally discusses and deliberates. Precisely this is the old monk's transgression. Since it is the assembly's discussion, why does it precisely become the old monk's transgression? Have you not heard, 'Constantly being within it, walking, moving, sitting, and lying down.' Ascending the Dharma hall. Citing Yangqi's (Yangqi Fanghui) 'three-legged donkey' story. The Master called out to the assembly, saying, 'To make Yangqi's soup effective, it is better to extinguish the fire; to block the flow, it is better to dam the source.' This is the wise person's clear insight, the ultimate doctrine of the Buddha Dharma, precisely here. This cause and condition, there are many who advocate it in the monasteries now, and not a few who discuss it. Some people only think that the masters have no fixed sayings, and answer whatever is asked. It seems like it, but it is not. If it is like this, one can only be a dry, useless monk. Not seeing Yangqi's intention, and even the ancestral teachers, are vastly different, expedient Dharma doors, how to utilize them? And some people only understand it from the Buddha's side, but it has nothing to do with themselves. The ancients said, 'Whenever there are words, they must all be returned to oneself.' Then what should be done? And some people only understand it from their own perspective, abandoning the ancients' usage. Only knowing to understand their own affairs, how should the ancients' expedient methods be utilized? Since they cannot be utilized, it is like embracing a bridge pillar while bathing, wanting to let go but unable to. This is also a disease. And some people understand it from the amount of words. If understood in this way, this disease is the most difficult to cure. Therefore, his words have subtle points, and those who study are difficult to grasp. As soon as one intends to think, one is mistaken. The predecessors called it Yangqi's doctrine, and only those who are in his house and have reached that state are qualified to transmit it. If not, it is called guarding the dead good way. This public case must be understood by someone who is thoroughly penetrating. This is not only something that Zen monks cannot understand, but also those who come out into the world to lead in the monasteries today.
亦少有會得者。若要會么。直向威音那畔空劫已前輕輕覷著。提起便行。捺著便轉。卻向萬仞峰前進一步。可以寵罩古今。坐斷天下人舌頭。如今還有恁么者么。有則出來道看。如無。更聽一頌。三腳驢子弄蹄行。直透威音萬丈坑。云在嶺頭閑不徹。水流澗下大忙生。湖南長老誰能會。行人更在青山外。
嘉州能仁默堂悟禪師
上堂。舉趙州訪二庵主。師曰。一重山盡一重山。坐斷孤峰子細看。霧捲雲收山嶽靜。楚天空闊月輪寒。
合州鉤魚臺石頭自回庵主
郡之石照人。世為石工。嘗參禮報恩璉禪師。求安心法。璉諭之。因棄家為道人。一日。于大隨出石次。心光頓發。往見南堂。蒙印可。堂授以僧服后庵居。學者從之。 示眾曰。參禪學道。大似井底叫渴相似。殊不知塞耳塞眼。迴避不及。且如十二時中行住坐臥。動轉施為。是甚麼人使作。眼見耳聞何處不是路頭。若識得路頭。便是大解脫路。方知老漢與你證明。山河大地與你證明。所以道。十方薄伽梵。一路涅槃門。諸仁者。大凡有一物當途。要見一物之根源。一物無處。要見一物之根源。見得源源。源無所源。所源既非。何處不圓。諸禪德。你看老漢有甚麼勝你處。諸人有甚麼不如老漢處。還會么。太湖三萬六千頃。月在波心說向
【現代漢語翻譯】 現代漢語譯本： 也少有人能夠領會。如果想要領會嗎？直接向威音王佛（過去七佛之首）那邊的空劫（極長的時間）以前，輕輕地觀察著。提起便行，按下便轉。卻向萬仞高山前更進一步，可以籠罩古今，堵住天下人的嘴。現在還有這樣的人嗎？有就出來說看。如果沒有，再聽一首偈頌：三條腿的驢子，顛簸著行走，直接穿透威音王佛的萬丈深坑。雲彩在山嶺上，悠閑得沒有停歇的時候；水在山澗下流淌，忙碌地奔流不息。湖南的長老有誰能領會？修行人還在青山之外。
嘉州能仁寺默堂悟禪師
上堂說法，舉趙州禪師拜訪二庵主的故事。禪師說：『一重山走完又是一重山，在孤峰頂上仔細觀看。霧氣消散，雲朵收攏，山嶽寂靜，楚地的天空開闊，一輪寒月。』
合州鉤魚臺石頭自回庵主
郡里的石照人，世代是石匠。曾經參拜報恩璉禪師，尋求安心之法。璉禪師開示他。因此捨棄家庭出家為道人。一日，在大隨寺鑿石頭時，心光頓發。前往拜見南堂禪師，得到印可。南堂禪師授予他僧服后，他隱居在庵中，學者跟隨他。開示眾人說：『參禪學道，很像在井底呼喊口渴一樣，殊不知要塞住耳朵，閉上眼睛，躲避不及。且如十二時辰中，行走、站立、坐臥，動作、運轉、施為，是什麼人在驅使？眼睛所見，耳朵所聽，哪裡不是路頭？如果認識了路頭，便是大解脫之路。』才知道老漢我與你證明，山河大地與你證明。所以說：『十方諸佛，都通過同一條涅槃之門。』各位仁者，大凡有一物擋在路上，就要見到這一物的根源。一物都沒有，也要見到這一物的根源。見到了源頭，源頭也沒有源頭。源頭既然沒有源頭，哪裡不圓滿？各位禪德，你們看老漢我有什麼勝過你們的地方？你們有什麼不如老漢我的地方？會嗎？太湖三萬六千頃，月亮在波心，要向誰說呢？
【English Translation】 English version: Few can truly understand it. If you wish to understand, directly gaze lightly towards the other side of Vairocana (the chief of the past seven Buddhas), before the empty kalpa (an extremely long period of time). Lift it up and it moves, press it down and it turns. Yet, take a step forward before the ten-thousand-仞 peak, and you can encompass the past and present, silencing the tongues of all people under heaven. Are there any such people now? If so, come forth and speak. If not, listen to another verse: A three-legged donkey trots along, directly penetrating Vairocana's ten-thousand-丈 pit. Clouds on the mountain ridge are leisurely and never cease; water flows down the stream, busily rushing. Who among the elders of Hunan can understand this? The practitioner is still beyond the green mountains.
Chan Master Wutang Wu of Nengren Temple in Jia Prefecture
Ascended the hall and gave a sermon, citing the story of Chan Master Zhaozhou visiting the two hermits. The Master said: 'One mountain ends, and another mountain begins. Sit atop the solitary peak and observe carefully. The mist rolls away, the clouds gather, the mountains and peaks are still, the sky of Chu is vast, and the moon is cold.'
Hermit Stone Zihui of Fishing Terrace in He Prefecture
Shi Zhaoren of the prefecture, his family were stonemasons for generations. He once paid respects to Chan Master Lian of Bao'en Temple, seeking the Dharma of peace of mind. Lian instructed him. Therefore, he abandoned his family and became a Daoist. One day, while quarrying stone at Dasui Temple, the light of his mind suddenly dawned. He went to see Nantang and received his approval. Nantang gave him monastic robes, and he lived in seclusion in a hermitage, with scholars following him. He addressed the assembly, saying: 'Studying Chan and learning the Way is much like shouting for thirst at the bottom of a well, not knowing to plug your ears and close your eyes, unable to avoid it. Moreover, in the twelve hours, walking, standing, sitting, lying down, moving, turning, acting, what is it that makes you do it? What the eyes see, what the ears hear, where is not the path? If you recognize the path, it is the path of great liberation.' Then you will know that I, the old man, am proving it to you, the mountains and rivers are proving it to you. Therefore, it is said: 'The Buddhas of the ten directions all pass through the same gate of Nirvana.' All of you, benevolent ones, whenever there is an object blocking the way, you must see the root of that object. If there is no object, you must also see the root of that object. Having seen the source, the source has no source. Since the source has no source, where is there no completeness? All of you Chan practitioners, look, what do I, the old man, have that surpasses you? What do you have that is inferior to me, the old man? Do you understand? The three hundred and sixty thousand acres of Taihu Lake, the moon is in the heart of the waves, to whom should I speak of it?'
誰。
彭州士溪智陀子言庵主
綿之彰明人。初至大隨。聞舉石頭和尚示眾偈。倏然領旨。歸隱士溪。懸崖絕岳間有石若蹲異獸。言鑿以為室。中發異泉。無涸溢。四眾訝之。居三十年。化風盛播。室成日。作偈曰。一擊石庵全。縱橫得自然。清涼無暑氣。涓潔有甘泉。寬廓含沙界。寂寥絕眾緣。箇中無限意。風月一床眠。
劍門南修造者
淳厚之士。自大隨一語契投。服勤不怠。歸謁崇化赟禪師。坐次。赟以宗門三印問之。南曰。印空印泥印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾。
凈因蹣庵繼成禪師法嗣
臺州瑞巖佛燈如勝禪師
上堂曰。人人領略釋迦。個個平欺達磨。及乎問著宗綱。束手盡云放過。放過即不無。只如女子出定。趙州洗缽盂。又作么生話會。鶴有九皋難翥翼。馬無千里謾追風。
無為軍冶父實際道川禪師
姑蘇玉峰人。為懸之弓級。聞東齊謙首座為道俗演法。遂從之。習坐不倦。一日。因是不職。尉笞之。師于杖下大悟。辭依謙。謙為改名道川。且曰。汝舊呼狄三。今名道川。川即三耳。此去能豎起脊梁。了辨個事。其道如川之增。若放倒。則依舊狄三也。師銘於心。建炎初圓頂。遊方至天峰。蹣庵與語鋒投。庵稱善。歸憩
東齊。道俗愈敬。有以金剛般若經請問者。師為頌之。今盛行於世。隆興改元。殿撰鄭公喬年漕淮西。適冶又虛席。迎開法。 上堂曰。群陰剝盡一陽生。草木園林盡發萠。唯有衲僧無底缽。依前盛飯又盛羹。 上堂。舉。雪峰一日登座召眾云。看看東邊底。又云。看看西邊底。汝若要會。拈拄杖擲下云。向這裡會取。師曰。東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝華落盡。不煩公子倚闌干。
青原第十五世(雲門九世)
雪竇明禪師法嗣
密州𡺸山寧禪師
上堂曰。有時孤峰頂上嘯月眠雲。有時大洋海中翻波走浪。有時十字街頭七穿八穴。諸人還相委悉么。樟樹華開盛。芭蕉葉最多。 僧問。全身放下時如何。曰。既是全身。何消放下。云。直是步步不將來。心心無處所。曰。亦無步步。云。不見道。直須步步踏著。曰。落在功勛。云。不涉功勛。爭得到這裡。曰。庭前樹子。一任風吹。云。而今四海清如鏡。暢快漁翁把鉤輪。曰。不見鯨鯢上玉鉤。
凈慈月堂佛行昌禪師法嗣
臨安府五云悟禪師
苕溪人。謁月堂於何山。入室次。堂舉雲門須彌山問之。擬對。堂以拂子擊其口。師即契悟。命為侍者。后謁諸方。皆蒙許可。月堂被 旨居靈隱。師歸省。堂延為座元
【現代漢語翻譯】 現代漢語譯本： 東齊（地名），道俗更加敬重他。有人拿著《金剛般若經》（Diamond Sutra）請教，禪師為之作頌，如今在世上廣為流傳。隆興改元（年號），殿撰鄭公喬年擔任淮西的漕運官員，適逢冶又寺住持空缺，便迎請禪師前去開法。 上堂說法時說：『群陰消退殆盡，一陽開始生長，草木園林都開始萌芽。只有衲僧（僧人的自稱）的無底缽，依舊盛飯又盛羹。』 上堂說法。舉雪峰禪師一日登座召集大眾說：『看看東邊的。』又說：『看看西邊的。』（雪峰）說：『你們如果想要領會，就拿起拄杖扔下。』說：『向這裡領會。』禪師說：『東邊看了又看西邊，拄杖重重地訴說著歲月的寒冷。帶著雨水的一枝花落盡了，不用公子倚靠著欄桿。』
青原（地名）第十五世（雲門（宗派名）第九世）
雪竇明禪師的法嗣
密州𡺸山寧禪師
上堂說法時說：『有時在孤峰頂上嘯月眠雲，有時在大洋海中翻波走浪，有時在十字街頭七穿八穴。』各位還知道嗎？樟樹花開得茂盛，芭蕉葉最多。 僧人問：『全身放下時如何？』（禪師）說：『既然是全身，何必放下？』（僧人）說：『真是步步不帶來，心心無處所。』（禪師）說：『也沒有步步。』（僧人）說：『不是說，必須步步踏著嗎？』（禪師）說：『落在了功勛上。』（僧人）說：『不涉及功勛，怎麼能到這裡？』（禪師）說：『庭前的樹，任憑風吹。』（僧人）說：『如今四海清如鏡，暢快的漁翁拿著釣鉤。』（禪師）說：『沒看見鯨鯢上了玉鉤嗎？』
凈慈月堂佛行昌禪師的法嗣
臨安府五云悟禪師
苕溪人。在何山拜見月堂禪師。入室請教時，月堂禪師舉雲門禪師的『須彌山』（Mount Sumeru）來問他，（五云悟禪師）剛要回答，月堂禪師就用拂子打他的嘴，五云悟禪師當下就領悟了。月堂禪師命他做侍者。後來五云悟禪師參訪各方，都得到認可。月堂禪師奉旨住在靈隱寺，五云悟禪師回家省親，月堂禪師請他擔任座元。
【English Translation】 English version: In Dongqi (place name), both monks and laypeople increasingly respected him. Someone approached him with the Diamond Sutra (Vajra Prajna Paramita Sutra) for guidance. The Chan master composed a verse for it, which is now widely circulated in the world. In the first year of the Longxing era (era name), Zheng Gong Qiaonian, a compiler of the Imperial Academy, served as the transport commissioner of Huaixi. Coincidentally, the abbot's seat at Ye You Temple became vacant, so they invited the Chan master to inaugurate the Dharma. During an ascending-the-hall Dharma talk, he said: 'The multitude of yin (negative forces) is almost exhausted, and a single yang (positive force) begins to grow. The grasses and trees in the gardens all begin to sprout. Only the bottomless bowl of the mendicant monk (a self-reference for monks) still holds rice and soup.' During an ascending-the-hall Dharma talk, he cited: 'Zen Master Xuefeng (Snowy Peak) ascended the seat one day and summoned the assembly, saying, 'Look, look at the east side.' Then he said, 'Look, look at the west side.' (Xuefeng) said, 'If you want to understand, pick up the staff and throw it down.' He said, 'Understand it here.' The Chan master said, 'Having looked at the east, one looks again at the west. The staff heavily speaks of the cold of the years. A branch of flowers, bearing rain, falls completely. There is no need for the young master to lean on the railing.'
The 15th generation of Qingyuan (place name) (9th generation of Yunmen (school name))
Dharma heir of Chan Master Xuedou Ming (Snowy Valley Bright)
Chan Master Ning of 𡺸 Mountain in Mizhou
During an ascending-the-hall Dharma talk, he said: 'Sometimes, on the peak of a solitary mountain, I whistle at the moon and sleep among the clouds. Sometimes, in the vast ocean, I stir up waves and run with the tides. Sometimes, at the crossroads, I am pierced seven times and have eight holes.' Do you all understand? The camphor flowers bloom luxuriantly, and the banana leaves are the most numerous. A monk asked: 'What is it like when the whole body is let go?' (The Chan master) said: 'Since it is the whole body, why let go?' (The monk) said: 'Truly, step by step, nothing is brought, and in every thought, there is no place.' (The Chan master) said: 'There are also no steps.' (The monk) said: 'Doesn't it say, 'One must step on it step by step'?' (The Chan master) said: 'Falling into meritorious deeds.' (The monk) said: 'Without involving meritorious deeds, how can one get here?' (The Chan master) said: 'The trees in front of the courtyard, let the wind blow as it may.' (The monk) said: 'Now the four seas are as clear as a mirror, and the joyful fisherman holds the hook.' (The Chan master) said: 'Didn't you see the whale caught on the jade hook?'
Dharma heir of Chan Master Fuxingchang of Yuetang (Moon Hall) at Jingci Temple
Chan Master Wu of Wuyun (Five Clouds) in Lin'an Prefecture
He was a native of Tiaoxi. He visited Chan Master Yuetang at Mount He. During a private interview, Yuetang raised Yunmen's 'Mount Sumeru' (Mount Sumeru) to question him. As (Wu) was about to answer, Yuetang struck his mouth with a whisk, and Wu immediately attained enlightenment. Yuetang ordered him to be an attendant. Later, Wu visited various places and was approved by all. When Yuetang was ordered to reside at Lingyin Temple, Wu returned home to visit his family, and Yuetang invited him to serve as the head seat.
。未幾。出住五云。宿衲所向。 上堂。謂眾曰。月堂老漢道。行不見行。是個甚麼。坐不見坐。是個甚麼。著衣時不見著衣。是個甚麼。吃飯時不見吃飯。是個甚麼。山野雖與他同牀打睡。要且各自做夢。何故。行見行。坐見坐。著衣時見著衣。吃飯時見吃飯。無有不見底道理。亦無個是甚麼。諸人且道老漢底是。五云底是。拈拄杖。卓一下。曰。桃紅李白薔薇紫。問著春風總不知。乾道戊子秋。回冷泉。為西堂。十二月望。示微疾。至二十四夜。請堂頭首座龍華本禪師為眾普說。敘師出處及得法(師未開堂故也)。躬起爇香。至四鼓。危坐不動。侍僧清隱請偃息。師曰。更少時。鐘鳴報我。鐘既鳴。書三偈付隱。一遺龍華。以二別月堂。顧隱曰。更寫一紙辭眾。如何。隱曰。諾。復大書曰。倒跨楊歧三腳驢。拗折雲門一條杖。禪流更擬問如何。江西十八灘俱漲。隱曰。莫更有在。師斂手而逝。龕留五日。顏如生。目微開。時國使入山。觀者如市。火浴。目睛舌本身根不壞。
瑞巖寂室惠光禪師法嗣
臨安府中天竺癡禪元妙禪師
雙溪東陽人。族王氏。年十二。去家圓具。習臺教。去依寂室於國清。聞舉索命話。師有省。撫屏大笑。辭謁西禪凈禪師。凈使職堂司。一日。舉興化打克賓公案問師。
【現代漢語翻譯】 未過多久，（禪師）離開五云寺，前往雲遊僧人通常掛單的地方。
上堂說法時，（禪師）對眾人說：『月堂老和尚說，『行走時不見行走』，這是什麼？『坐禪時不見坐禪』，這是什麼？『穿衣時不見穿衣』，這是什麼？『吃飯時不見吃飯』，這是什麼？』我雖然與他同牀睡覺，但我們各自做著各自的夢。為什麼呢？因為『行走時見行走』，『坐禪時見坐禪』，『穿衣時見穿衣』，『吃飯時見吃飯』，沒有什麼是不能見的道理，也沒有什麼『是什麼』。各位說說，是老和尚的境界對，還是我的境界對？』
（禪師）拿起拄杖，用力一擊，說：『桃花紅，李花白，薔薇花紫，問起春風，春風也不知道。』
乾道戊子年秋天，（禪師）回到冷泉寺，擔任西堂。十二月十五日，（禪師）示現輕微的疾病，到二十四日夜裡，請堂頭首座龍華本禪師為大眾普說佛法，講述（禪師）的出身和得法經歷（因為禪師還沒有開堂說法）。（禪師）親自起身點香。（到了）四更時分，（禪師）危坐不動。侍者清隱請（禪師）躺下休息，（禪師）說：『再過一會兒。鐘聲響了告訴我。』鐘聲響后，（禪師）寫下三首偈頌交給清隱，一首留給龍華禪師，用另外兩首與月堂禪師告別。回頭對清隱說：『再寫一張紙辭別大眾，怎麼樣？』清隱說：『好的。』（禪師）再次揮筆寫道：『倒騎楊歧（Yangqi）的三腳驢，拗斷雲門（Yunmen）的一條杖。禪宗弟子如果還想問怎麼樣，江西十八灘的水都漲起來了。』清隱問：『還有什麼要說的嗎？』（禪師）合掌去世。入龕五日，面色如生，眼睛微微張開。當時，朝廷使者入山，觀看的人像趕集一樣。火化后，眼睛、舌頭和本身根沒有損壞。
瑞巖寂室惠光禪師（Ruiyan Jishi Huiguang Chanshi）的法嗣
臨安府中天竺癡禪元妙禪師（Lin'an Fu Zhongtian Zhu Chi Chan Yuanmiao Chanshi）
（禪師）是雙溪東陽人，姓王。十二歲時，離開家剃度出家，學習天臺宗的教義。後來到國清寺依止寂室禪師，聽到『索命話』，（禪師）有所領悟，拍著屏風大笑。辭別後去拜見西禪凈禪師（Xi Chan Jing Chanshi）。凈禪師讓（禪師）擔任職堂司。一天，凈禪師舉興化（Xinghua）打克賓（Kebin）的公案來問（禪師）。
【English Translation】 Not long after, (the Chan master) left Wuyun Temple (Wuyun – Five Clouds) and went to where wandering monks usually stayed.
During the Dharma talk, (the Chan master) said to the assembly: 'Old Master Yuetang (Yuetang) said, 'When walking, not seeing walking,' what is this? 'When sitting in meditation, not seeing sitting,' what is this? 'When putting on clothes, not seeing putting on clothes,' what is this? 'When eating, not seeing eating,' what is this?' Although I sleep in the same bed with him, we each have our own dreams. Why? Because 'when walking, seeing walking,' 'when sitting in meditation, seeing sitting,' 'when putting on clothes, seeing putting on clothes,' 'when eating, seeing eating,' there is no principle that cannot be seen, and there is nothing that 'is what.' Everyone, tell me, is the old master's state correct, or is my state correct?'
(The Chan master) picked up his staff and struck it hard, saying: 'Peach blossoms are red, plum blossoms are white, roses are purple, but if you ask the spring breeze, the spring breeze doesn't know.'
In the autumn of the year of Wuzi in the Qiandao era, (the Chan master) returned to Lengquan Temple (Lengquan – Cold Spring) and served as the Western Hall master. On the fifteenth day of the twelfth month, (the Chan master) showed a slight illness. On the night of the twenty-fourth, he asked the head seat of the hall, Chan Master Longhua Ben (Longhua Ben), to give a general Dharma talk to the assembly, recounting (the Chan master)'s origins and his experience of attaining the Dharma (because the Chan master had not yet opened a Dharma hall). (The Chan master) personally got up and lit incense. (At) the fourth watch, (the Chan master) sat upright and motionless. The attendant Qingyin (Qingyin) asked (the Chan master) to lie down and rest. (The Chan master) said, 'A little later. Tell me when the bell rings.' After the bell rang, (the Chan master) wrote three verses and gave them to Qingyin, one for Chan Master Longhua, and used the other two to bid farewell to Chan Master Yuetang. He turned to Qingyin and said, 'Write another paper to bid farewell to the assembly, how about it?' Qingyin said, 'Okay.' (The Chan master) wrote again: 'Riding backwards on Yangqi's (Yangqi) three-legged donkey, breaking Yunmen's (Yunmen) staff. If Chan followers still want to ask what's what, the eighteen rapids of Jiangxi are all flooded.' Qingyin asked, 'Is there anything else to say?' (The Chan master) passed away with his hands clasped. He was placed in a coffin for five days, and his face was as if he were alive, his eyes slightly open. At that time, the imperial envoy entered the mountain, and the viewers were like a market. After cremation, his eyes, tongue, and original root were not damaged.
Dharma Successor of Chan Master Ruiyan Jishi Huiguang (Ruiyan Jishi Huiguang Chanshi) of Jishi Hermitage
Chan Master Chi Chan Yuanmiao (Chi Chan Yuanmiao Chanshi) of Zhongtian Temple in Lin'an Prefecture
(The Chan master) was from Shuangxi Dongyang, with the surname Wang. At the age of twelve, he left home to be ordained and studied the teachings of the Tiantai school. Later, he went to Guoqing Temple to rely on Chan Master Jishi. Hearing the 'life-demanding words,' (the Chan master) had some understanding, patted the screen and laughed loudly. After bidding farewell, he went to visit Chan Master Jing (Jing Chanshi) of Xi Chan (Xi Chan). Chan Master Jing had (the Chan master) serve as the director of the office hall. One day, Chan Master Jing raised the case of Xinghua (Xinghua) hitting Kebin (Kebin) to ask (the Chan master).
師曰。知恩方解報恩。凈打曰。多人作此見解。師頓領。及寂室 詔補靈隱。擢為第一座。自開法靈石。凡四坐道場。 上堂曰。靈石說禪粗操。動著七顛八倒。觀妙理玄言。恰似屎坑。視諸佛祖師。猶如糞埽。罵詈懵懂禪和。排斥杜撰長老。有時讚歎。使一一人人面前喜歡。有時恥剝。教一一人人肚裡煩惱。雖然九凸十凹。斗湊將來恰好。敢問大眾。且道那裡是恰好處。提拄杖曰。還見么。直饒向這裡見得倜儻分明。須知更有一處。未免肴訛。遂橫按曰。還委悉么。東籬綻黃菊。秋雨滴青莎。 上堂。黃昏雞報曉。半夜日頭明。驚起雪師子。瞠開紅眼睛。 上堂。去年梅。今歲柳。顏色馨香。喝一喝。良久。曰。若不得這一喝。幾乎道著依舊。且道道著后如何。眼睛突出。 上堂。舉南泉吃油糍。師曰。南泉肚裡飽齁齁。莊主雖饑解點頭。侍者只聞歌樂響。不知洪飲在高樓。 僧問。如何是截斷眾流句。曰。佛祖開口無分。云。如何是涵蓋乾坤句。曰。匝地普天。云。如何是隨波逐浪句。曰。有時入荒草。有時上孤峰。隆興改元。師以足疾。退藏槜李李氏庵。明年七月。作書偈。別參政周公葵及道俗。問侍者立秋近遠。以十一日對。至期。書偈而逝。火浴。舌睛齒顱不化。設利璨然。歸塔于寺之稽留峰。壽五十有四
【現代漢語翻譯】 現代漢語譯本 師父說：『知道感恩才能懂得報恩。』凈打禪師說：『很多人都這樣理解。』師父立刻領悟。後來寂室禪師奉詔到靈隱寺，被提拔為第一座。自從在靈石寺開法，總共住持過四個道場。 上堂說法時說：『靈石寺說禪非常粗獷，動不動就讓人七顛八倒。看那些玄妙的道理和高深的言語，就像糞坑一樣。看待諸佛祖師，猶如糞堆里的掃帚。』 『有時罵那些懵懂無知的禪和子，排斥那些胡編亂造的長老。有時讚歎，讓每一個人都高興。有時揭露，讓每一個人心裡煩惱。雖然凹凸不平，但拼湊起來卻恰到好處。』 『敢問各位，哪裡是恰到好處的地方？』提起拄杖說：『看見了嗎？即使在這裡看得非常清楚明白，要知道還有一處，難免出錯。』於是橫著拄杖說：『明白了嗎？東邊的籬笆綻放著黃色的菊花，秋雨滴落在青色的莎草上。』 上堂說法：『黃昏時雞叫報曉，半夜裡太陽光明。驚醒了雪獅子，睜開了紅色的眼睛。』 上堂說法：『去年的梅花，今年的柳樹，顏色芬芳。』喝一聲。停頓很久，說：『如果得不到這一喝，幾乎就要說還是老樣子了。那麼說了之後怎麼樣呢？眼睛突出來。』 上堂說法：舉南泉禪師吃油糍（yóu cí，油炸糍粑）的例子。師父說：『南泉禪師肚子里飽飽的，莊主雖然飢餓卻點頭贊同，侍者只聽到歌樂的聲音，不知道大口喝酒的人在高樓上。』 有僧人問：『如何是截斷眾流句？』師父說：『佛祖開口沒有分別。』問：『如何是涵蓋乾坤句？』師父說：『遍地普天。』問：『如何是隨波逐浪句？』師父說：『有時進入荒草地，有時登上孤峰。』 隆興年間改元，師父因為腳疾，退隱到槜李（zhuì lǐ，地名）李氏的庵中。第二年七月，寫書信和偈語，告別參政周公葵以及道俗。問侍者立秋還有多遠，回答說還有十一日。到了立秋那天，寫下偈語而去世。火化后，舌頭、眼睛、牙齒和頭顱沒有燒化，舍利（shè lì，佛教聖物，指高僧火化后結成的珠狀物）光彩奪目。將舍利安放在寺廟的稽留峰的塔中。享年五十四歲。
【English Translation】 English version The Master said, 'Knowing kindness is the key to repaying kindness.' Chan Master Jingda said, 'Many people interpret it this way.' The Master immediately understood. Later, when Chan Master Jishi was summoned to Lingyin Temple, he was promoted to the first seat. Since opening the Dharma at Lingshi Temple, he had presided over four monasteries in total. During an assembly, he said, 'The Chan spoken at Lingshi Temple is very rough, easily causing people to be thrown into confusion. Looking at those profound principles and esoteric words, they are like a cesspool.' 'Viewing all Buddhas and Patriarchs is like a broom in a dung heap. Sometimes scolding those ignorant Chan followers, rejecting those fabricated elders. Sometimes praising, making everyone happy. Sometimes exposing, making everyone annoyed inside.' 'Although uneven, piecing them together is just right.' 'May I ask everyone, where is the just right place?' Raising his staff, he said, 'Do you see it? Even if you see it very clearly here, you must know there is still one place where mistakes are inevitable.' Then, holding the staff horizontally, he said, 'Do you understand? Yellow chrysanthemums bloom by the eastern fence, autumn rain drips on the green sedge.' During an assembly, he said, 'The rooster crows at dusk, announcing dawn; the sun shines brightly in the middle of the night. Startling the snow lion, opening its red eyes wide.' During an assembly, he said, 'Last year's plum blossoms, this year's willows, fragrant in color.' He shouted '喝' (hē, a Zen shout). After a long pause, he said, 'If you don't get this shout, you'll almost say it's still the same. So what happens after saying it? The eyes pop out.' During an assembly, he cited the example of Nanquan eating oil cakes (yóu cí, fried glutinous rice cakes). The Master said, 'Nanquan's belly is full, the landlord nods in agreement despite being hungry, the attendant only hears the sound of music, unaware that the heavy drinkers are in the high tower.' A monk asked, 'What is the phrase that cuts off the flow of the masses?' The Master said, 'Buddhas and Patriarchs speak without distinction.' He asked, 'What is the phrase that covers the universe?' The Master said, 'Everywhere under the sky.' He asked, 'What is the phrase that follows the waves?' The Master said, 'Sometimes entering the wilderness, sometimes climbing a solitary peak.' During the reign of Longxing, the Master retired to the Li family's hermitage in Zhuili (zhuì lǐ, place name) due to a foot ailment. In July of the following year, he wrote letters and verses, bidding farewell to Councilor Zhou Gongkui and the Daoist and lay followers. He asked the attendant how far away the Beginning of Autumn was, and the attendant replied that it was eleven days away. On the day of the Beginning of Autumn, he wrote a verse and passed away. After cremation, his tongue, eyes, teeth, and skull did not burn, and the relics (shè lì, Buddhist sacred objects, referring to pearl-like objects formed after the cremation of eminent monks) shone brightly. The relics were enshrined in the pagoda on Jiliu Peak of the temple. He lived to the age of fifty-four.
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嶽麓海禪師法嗣
荊門軍玉泉思達禪師
僧問。如何是一印印空。曰。萬象收歸古鑒中。云。如何是一印印水。曰。秋蟾影落千江里。云。如何是一印印泥。曰。細觀文彩未生時。
圓覺曇禪師法嗣
撫州靈巖圓日禪師
嘉興崇德人。年二十六。投千金妙沖為頭陀。數暮落髮。不善書。唯務宴寂。夜設香鼎於前。昏睡即引指爇之。不兩月。盡一指。后聞維那白犍椎發明。往依圓覺有年。辭扣諸方。歸侍次。問云。文殊與三十二菩薩各說不二法門。維摩默然。敘語未終。覺喝曰。你擬向䭾然處垛根那。所疑冰釋。命分座。隆興初。住靈巖。后居圓覺。 上堂曰。悟無不悟。得無不得。九年面壁空勞力。三腳驢兒跳上天。泥牛入海無軌跡。為甚麼如此。九九八十一。 上堂。舉。南泉示眾曰。馬大師說即心即佛。王老師不恁么。不是心。不是佛。不是物。師曰。倒腹傾腸幾個知。更無絲髮可相依。直饒徹底承當去。也落他家第二機。
青原第十五世(洞山十一世)
天童大休宗玨禪師法嗣
慶元府雪竇足庵智鑒禪師
上堂曰。世尊有密語。迦葉不覆藏。一夜落華雨。滿城流水香。
雪竇聞庵嗣宗禪師法嗣
泰州如皋廣福微庵道勒禪師
【現代漢語翻譯】 現代漢語譯本
嶽麓海禪師的法嗣
荊門軍玉泉思達禪師
有僧人問：『如何是一印印空？』（如何用一個印章蓋在虛空上？）
禪師回答：『萬象收歸古鑒中。』（世間萬象都收納在古老的鏡子中。）
僧人又問：『如何是一印印水？』（如何用一個印章蓋在水上？）
禪師回答：『秋蟾影落千江里。』（秋天的月亮倒影在無數的江河中。）
僧人再問：『如何是一印印泥？』（如何用一個印章蓋在泥土上？）
禪師回答：『細觀文彩未生時。』（仔細觀察花紋色彩尚未產生的時候。）
圓覺曇禪師的法嗣
撫州靈巖圓日禪師
（圓日禪師是）嘉興崇德人。二十六歲時，跟隨千金妙沖為頭陀（苦行僧）。多次在夜晚剃髮。不擅長書法，只致力於安靜寂寞。夜晚在面前設定香爐，昏昏欲睡就用手指點燃它。不到兩個月，燒完了一根手指。後來聽到維那（寺院中的一種職務）敲擊犍椎（一種法器）而有所領悟，前往依止圓覺禪師多年。辭別時請教各方。回來侍奉圓覺禪師時，圓日禪師問道：『文殊（文殊菩薩）與三十二菩薩各說不二法門（超越二元對立的真理），維摩（維摩詰）默然不語。』敘述還未結束，圓覺禪師喝道：『你打算在䭾然（靜止不動）之處紮根嗎？』圓日禪師的疑惑冰釋。圓覺禪師命他分座說法。隆興初年，住持靈巖寺，後來居住在圓覺寺。
上堂說法時說：『悟無不悟，得無不得。九年面壁空勞力。三腳驢兒跳上天，泥牛入海無軌跡。』（領悟就是無所不悟，得到就是無所得。九年面壁只是白費力氣。三條腿的驢子跳上天空，泥做的牛進入大海無影無蹤。）
『為什麼會這樣呢？九九八十一。』（這是為什麼呢？因為一切都是變化的，就像九九八十一一樣。）
上堂說法。舉例說，南泉禪師向大眾開示說：『馬大師（馬祖道一）說即心即佛，王老師（王敬初）不這樣說，不是心，不是佛，不是物。』
圓日禪師說：『倒腹傾腸幾個知？更無絲髮可相依。直饒徹底承當去，也落他家第二機。』（掏心掏肺有幾人知道？再沒有一絲一毫可以依靠。即使徹底承擔下來，也落入了他人的第二義。）
青原第十五世（洞山第十一世）
天童大休宗玨禪師的法嗣
慶元府雪竇足庵智鑒禪師
上堂說法時說：『世尊有密語，迦葉不覆藏。一夜落華雨，滿城流水香。』（世尊有秘密的語言，迦葉尊者沒有隱瞞。一夜之間花瓣如雨落下，滿城都瀰漫著流水的香氣。）
雪竇聞庵嗣宗禪師的法嗣
泰州如皋廣福微庵道勒禪師
【English Translation】 English version
Lineage of Yuehai Chanshi
Simenjun Yuquan Sida Chanshi
A monk asked: 'What is 'one seal imprints emptiness'?' (How does one seal imprint emptiness?)
The Chan master replied: 'All phenomena are gathered into the ancient mirror.' (All phenomena in the world are collected in the ancient mirror.)
The monk asked again: 'What is 'one seal imprints water'?' (How does one seal imprint water?)
The Chan master replied: 'The autumn moon's reflection falls into a thousand rivers.' (The autumn moon reflects in countless rivers.)
The monk asked further: 'What is 'one seal imprints mud'?' (How does one seal imprint mud?)
The Chan master replied: 'Carefully observe when the patterns and colors have not yet arisen.' (Observe carefully when the patterns and colors have not yet arisen.)
Lineage of Yuanjue Tan Chanshi
Fuzhou Lingyan Yuanri Chanshi
(Yuanri Chanshi) was a native of Chongde, Jiaxing. At the age of twenty-six, he followed Qianjin Miaochong as a dhuta (ascetic monk). He shaved his head many times at night. He was not good at calligraphy and only devoted himself to quiet solitude. At night, he set up an incense burner in front of him, and when he became drowsy, he would burn his finger. In less than two months, he burned off one finger. Later, he had an insight upon hearing the chanting master strike the gavel (a type of Buddhist instrument), and went to rely on Yuanjue Chanshi for many years. When he bid farewell, he asked for instructions from various places. When he returned to serve Yuanjue Chanshi, Yuanri Chanshi asked: 'Manjusri (Manjusri Bodhisattva) and the thirty-two Bodhisattvas each spoke of the non-dual dharma (the truth beyond duality), and Vimalakirti (Vimalakirti) remained silent.' Before the narration was finished, Yuanjue Chanshi shouted: 'Are you planning to take root in stillness?' Yuanri Chanshi's doubts were dispelled. Yuanjue Chanshi ordered him to share the seat and preach the Dharma. In the early years of the Longxing era, he resided at Lingyan Temple, and later resided at Yuanjue Temple.
When he ascended the Dharma hall to preach, he said: 'Enlightenment is nothing but enlightenment, attainment is nothing but attainment. Nine years of facing the wall is a waste of effort. A three-legged donkey jumps into the sky, and a mud ox enters the sea without a trace.' (Enlightenment is nothing but all-encompassing enlightenment, and attainment is nothing but non-attainment. Nine years of facing the wall is just a waste of effort. A three-legged donkey jumps into the sky, and a mud ox enters the sea without a trace.)
'Why is this so? Ninety-nine eighty-one.' (Why is this so? Because everything is changing, just like ninety-nine eighty-one.)
Ascending the Dharma hall to preach. For example, Nanquan Chanshi instructed the public, saying: 'Master Ma (Mazu Daoyi) said that the mind is the Buddha, but Teacher Wang (Wang Jingchu) does not say so, it is not the mind, not the Buddha, not a thing.'
Yuanri Chanshi said: 'Pouring out one's heart and soul, how many know? There is no longer a thread to rely on. Even if you thoroughly take it on, you will fall into the second meaning of others.' (Pouring out one's heart and soul, how many know? There is no longer a thread to rely on. Even if you thoroughly take it on, you will fall into the second meaning of others.)
The fifteenth generation of Qingyuan (the eleventh generation of Dongshan)
Lineage of Tiantong Daxiu Zongjue Chanshi
Qingyuanfu Xuedou Zu'an Zhijian Chanshi
When he ascended the Dharma hall to preach, he said: 'The World-Honored One has secret words, and Kashyapa did not conceal them. One night, flowers fell like rain, and the fragrance of flowing water filled the city.' (The World-Honored One has secret words, and Kashyapa did not conceal them. One night, flowers fell like rain, and the fragrance of flowing water filled the city.)
Lineage of Xuedou Wen'an Sizong Chanshi
Taizhou Rugao Guangfu Wei'an Daole Chanshi
邑之俞氏子。 上堂曰。祖師正令。不通水泄。放一線開。露柱饒舌。寒時須寒。熱時須熱。無欠無餘。應時應節。一切成現。休強分別。才入思惟。便成剩說。不入思惟。只得一橛。是則金剛眼睛。不是則黃泥土捏。 上堂。舉。僧問同安。如何是和尚家風。曰。金雞抱子歸霄漢。玉兔懷胎向紫微。云。忽遇客來。將何祗待。曰。金果早朝猿摘至。玉華晚后鳳㘅來。師曰。廣福即不然。有問。如何是和尚家風。只向道。翠竹叢邊歌款乃。碧巖深處臥煙蘿。忽遇客來。將何祗待。沒底籃兒盛白月。無心碗子貯清風。
善權法智禪師法嗣
紹興府超化藻禪師
開爐日。上堂曰。雪滿寒窗。燒盡丹霞木佛。冰交野渡。凍殺陜府鐵牛。直得寒灰髮焰。片雪不留。任運縱橫。現成受用。諸禪德要會么。衲帔矇頭坐。冷暖了無知。
南嶽第十六世(臨濟十二世黃龍五世)
光孝果慜禪師法嗣
廣德軍光孝初首座
分座日示眾。舉風幡話。至仁者心動處。乃曰。祖師恁么道。賺殺一船人。今時衲僧不可也恁么會。既不恁么會。畢竟作么生。良久。曰。六月好合醬。切忌著鹽多。
祥符立禪師法嗣
湖南報慈淳禪師
上堂曰。青眸一瞬。金色知歸。授手而來。如
【現代漢語翻譯】 現代漢語譯本
俞氏子（俞姓人家的子弟）在邑中上堂說法：『祖師的正令，不容絲毫泄漏。放開一線，露柱（寺院中的柱子）也會饒舌。寒冷時就該寒冷，炎熱時就該炎熱，不多不少，應時應節。一切都是現成的，不要強行分別。一旦進入思惟，就成了多餘的話。不進入思惟，也只能得到片面。這樣才是金剛的眼睛，否則就是黃泥捏的。』 上堂時，舉例說：有僧人問同安禪師：『什麼是和尚的家風？』同安禪師說：『金雞抱著小雞飛回霄漢，玉兔懷著身孕走向紫微。』僧人又問：『忽然有客人來，將如何招待？』同安禪師說：『金色的果實早晨被猿猴摘來，美麗的玉花傍晚被鳳凰銜來。』廣福禪師說：『我廣福的說法卻不同。如果有人問，什麼是和尚的家風？我就說：翠竹叢邊傳來悠揚的歌聲，碧綠的巖石深處躺著煙霧般的蘿草。忽然有客人來，將如何招待？用沒有底的籃子盛滿白月光，用無心的碗盛滿清風。』 善權法智禪師的法嗣 紹興府超化藻禪師 開爐日上堂說法：『雪花飄滿寒冷的窗戶，燒盡了丹霞木佛。冰塊交結在荒野的渡口，凍死了陜府的鐵牛。要達到寒灰復燃，片雪不留的境界，任憑它自由縱橫，現成受用。各位禪德想要領會嗎？那就用破舊的衲衣蒙著頭坐著，冷暖都不知道。』 南嶽第十六世（臨濟十二世黃龍五世） 光孝果慜禪師的法嗣 廣德軍光孝寺初座 分座日向大眾開示，舉風幡的典故。說到『是仁者心動』之處，便說：『祖師這樣說，騙了一船的人。現在的衲僧不能這樣理解。既然不能這樣理解，到底該怎麼理解呢？』良久，說：『六月做的好醬，切忌放太多的鹽。』 祥符立禪師的法嗣 湖南報慈淳禪師 上堂說法：『青色的眼珠一轉，就知道金色的本性迴歸。授手而來，就像……』
【English Translation】 English version
The son of the Yu family (a son from the Yu family) in the town ascended the hall and said: 'The Patriarch's true decree allows no leakage. Open a single thread, and even the pillar (pillar in the temple) will be garrulous. When it's cold, it should be cold; when it's hot, it should be hot, neither lacking nor excessive, in accordance with the seasons. Everything is already present, so don't force distinctions. Once you enter into thought, it becomes superfluous. If you don't enter into thought, you only get a fragment. This is the diamond eye; otherwise, it's just yellow mud.' During the Dharma talk, he cited an example: A monk asked Zen Master Tong'an, 'What is the family style of the abbot?' Zen Master Tong'an said, 'The golden rooster embraces its chicks and returns to the heavens, the jade rabbit carries its pregnancy towards the Purple Palace.' The monk then asked, 'If a guest suddenly arrives, how will you treat them?' Zen Master Tong'an said, 'Golden fruits are picked by monkeys in the early morning, and beautiful jade flowers are carried by phoenixes in the evening.' Guangfu Zen Master said, 'My Guangfu's teaching is different. If someone asks, 'What is the family style of the abbot?' I would say, 'A melodious song comes from the bamboo grove, and misty vines lie deep within the green rocks.' If a guest suddenly arrives, how will you treat them? I will fill a bottomless basket with white moonlight and fill a selfless bowl with clear wind.' Dharma successor of Zen Master Shanquan Fazhi Zen Master Chaohua Zao of Shaoxing Prefecture On the day of lighting the furnace, he ascended the hall and said: 'Snow fills the cold window, burning away the Danxia wooden Buddha. Ice forms at the desolate ferry crossing, freezing the iron ox of Shanfu to death. To reach the state where cold ashes rekindle and not a single snowflake remains, let it be free and natural, readily available for use. Do you Zen practitioners want to understand? Then cover your head with a worn-out kasaya and sit, knowing nothing of cold or warmth.' The 16th generation of Nanyue (12th generation of Linji, 5th generation of Huanglong) Dharma successor of Zen Master Guangxiao Guomin First Seat of Guangxiao Temple in Guangde Army On the day of sharing the seat, he instructed the assembly, citing the story of the wind and the banner. When he reached the point of 'it is the mind of the benevolent that moves,' he said, 'The Patriarch said it that way, deceiving a boatload of people. Today's monks cannot understand it that way. Since you cannot understand it that way, how should you understand it?' After a long silence, he said, 'Good sauce made in June, be careful not to add too much salt.' Dharma successor of Zen Master Xiangfu Li Zen Master Bao Ci Chun of Hunan Ascending the hall, he said: 'With a turn of the blue eyes, one knows that the golden nature returns. Coming hand in hand, like...'
王寶劍。而今開張門戶。各說異端。可謂古路坦而荊棘生。法眼正而還自翳。辜負乃祖。埋沒己靈。且道不埋沒。不辜負。正法眼藏畢竟如何話會。有吐露得底。試出來道看。如無。擔取詩書歸舊隱。野華啼鳥一般春。
育王無示介諶禪師法嗣
南劍州西巖宗回禪師
雙溪人。久依無示。深得法忍。紹興己巳春。寺僧以茶禁聞有司。吏捕知事。師謂眾曰。此事不直之。則罪坐於我。若自直。彼復得罪。不忍為也。令擊鼓升堂。師遂登座說偈曰。縣吏追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。言訖。瞑目而逝。余語未見。
臺州萬年心聞曇賁禪師
永嘉人。 上堂曰。一見便見。八角磨盤空里轉。一得永得。辰錦硃砂如墨黑。秋風吹渭水。已落雲門三句里。落葉滿長安。幾個而今被眼瞞。豎拂子曰。瞞得瞞不得。總在萬年手裡。還見么。華頂月籠招手石。斷橋水落捨身巖。 僧問。百丈卷席。意旨如何。曰。賊過後張弓。
高麗國坥然國師
少嗣王位。欽鄉宗乘。因海商方景仁抵四明。錄無示語歸。師閱之。啟悟。即棄位圓顱。作書以語要及四威儀偈。令景仁呈無示。示答曰。佛祖出興於世。無一法與人。實使其自信．自悟．自證．自到。具大知見
【現代漢語翻譯】 現代漢語譯本： 王寶劍（人名）。如今門戶大開，各自宣揚不同的理論，真可謂古老的道路平坦卻長滿荊棘，正法眼藏明明就在眼前卻被自己遮蔽。辜負了祖師，埋沒了自身的靈性。那麼，怎樣才能不埋沒、不辜負，真正地領會正法眼藏呢？有能說得出來的，不妨站出來說說看。如果沒有，那就收拾起詩書，回到隱居的地方吧，那裡有野花啼鳥，一樣是春天。
育王無示介諶禪師的法嗣
南劍州西巖宗回禪師
雙溪人。長久跟隨無示禪師，深深領悟了佛法。紹興己巳年春天，寺里的僧人因為茶葉禁令被官府追究，官吏要逮捕負責寺務的人。宗回禪師對大家說：『這件事如果不為自己辯解，罪責就會落在我身上；如果為自己辯解，他們又會因此獲罪。我不忍心這樣做。』於是命令擊鼓升堂，禪師隨即登上座位，說了偈語：『縣裡的官吏追捕呼喊不停，不如長久地離去，把事情說清楚。從前有一首無生曲，可喜的是今天已經調和完成。』說完，閉上眼睛去世了。其餘的話沒有見到記載。
臺州萬年心聞曇賁禪師
永嘉人。上堂時說：『一見就見，八角磨盤在空中旋轉。一得就永得，辰錦硃砂像墨一樣黑。秋風吹拂渭水，已經落入雲門三句里。落葉飄滿長安，有多少人現在被眼睛所欺騙。』豎起拂塵說：『瞞得住瞞不住，總在萬年手裡。還看見了嗎？華頂的月亮籠罩著招手石，斷橋的水落下去，露出捨身巖。』有僧人問：『百丈禪師捲起蓆子，意旨是什麼？』曇賁禪師說：『賊人過後才張弓。』
高麗國坥然（地名）國師
年少時繼承王位，欽佩嚮往佛法宗乘。因為海商方景仁（人名）抵達四明（地名），抄錄了無示禪師的語錄帶回。國師閱讀後，有所啓發，於是放棄王位，剃度出家。寫信把佛法的要義以及四威儀偈，讓方景仁呈給無示禪師。無示禪師回覆說：『佛祖出現在世間，沒有一法可以給人，實際上是使人自信、自悟、自證、自到，具備廣大的知見。』 English version: Wang Baojian (person's name). Now the gates are wide open, and each proclaims different doctrines. It can be said that the ancient road is smooth but overgrown with thorns, and the eye of the true Dharma is right in front of us but obscured by ourselves. We are failing our ancestors and burying our own spirituality. So, how can we avoid burying and failing, and truly understand the Treasury of the Eye of the True Dharma? If anyone can speak of it, please come forward and say so. If not, then pack up your books and return to your hermitage, where there are wildflowers and singing birds, and it is still spring.
A Dharma heir of Zen Master Wushi Jichen of Yuhuang Temple
Zen Master Zonghui of Xiyan Temple in Nan Jianzhou
A native of Shuangxi. He followed Wushi Zen Master for a long time and deeply understood the Dharma. In the spring of the year Ji Si during the Shaoxing era, the monks in the temple were investigated by the government because of the tea ban, and the officials wanted to arrest the person in charge of the temple affairs. Zen Master Zonghui said to everyone, 'If we do not defend ourselves in this matter, the blame will fall on me; if we defend ourselves, they will be convicted. I cannot bear to do this.' So he ordered the drum to be beaten and ascended the hall. The Zen master then ascended the seat and said in a verse: 'The county officials chase and shout without stopping, it is better to leave for a long time and explain the matter clearly. There was once a song of no birth, and it is gratifying that the tune has been completed today.' After saying this, he closed his eyes and passed away. The rest of his words have not been recorded.
Zen Master Xinwen Tanben of Wannian Temple in Taizhou
A native of Yongjia. He said in the hall: 'Once seen, it is seen, the octagonal millstone turns in the void. Once obtained, it is obtained forever, the cinnabar of Chen brocade is as black as ink. The autumn wind blows the Wei River, and it has already fallen into the three sentences of Yunmen. Fallen leaves fill Chang'an, how many people are deceived by their eyes now?' He raised the whisk and said: 'Whether you can hide it or not, it is all in the hands of Wannian. Do you see it? The moon of Huading shrouds the beckoning stone, and the water of the broken bridge falls, revealing the body-sacrificing rock.' A monk asked: 'What is the meaning of Zen Master Baizhang rolling up the mat?' Tanben Zen Master said: 'Drawing the bow after the thief has passed.'
National Preceptor Turan (place name) of Goryeo
He inherited the throne at a young age, admiring and longing for the Buddhist teachings. Because the sea merchant Fang Jingren (person's name) arrived in Siming (place name) and copied the sayings of Zen Master Wushi and brought them back. After reading them, the National Preceptor was enlightened, so he abandoned the throne and became a monk. He wrote a letter with the essence of the Dharma and the verses of the four dignities, and asked Fang Jingren to present them to Zen Master Wushi. Zen Master Wushi replied: 'The Buddhas and ancestors appear in the world, without a single Dharma to give to people, but actually to make people have self-confidence, self-enlightenment, self-realization, and self-arrival, and possess great knowledge and insight.'
【English Translation】 Wang Baojian. Now opening the doors and each speaking of different doctrines, it can be said that the ancient road is smooth yet thorns grow, and the Dharma Eye is right but still self-obscured. Failing our ancestors, burying our own spirit. Then, how not to bury, not to fail, and ultimately how to speak of the Treasury of the True Dharma Eye? If there is one who can express it, try to come forth and speak. If not, take up your books and return to your old hermitage; wild flowers and singing birds are the same in spring. Successor of Zen Master Wushi Jichen of Yuhuang Temple Zen Master Zonghui of Xiyan Temple in Nan Jianzhou A person from Shuangxi. He relied on Wushi for a long time and deeply attained Dharma forbearance. In the spring of the year Ji Si during the Shaoxing era, temple monks were reported to the authorities due to tea restrictions. Officials arrested the person in charge. The Master said to the assembly, 'If this matter is not straightened out, the guilt will fall upon me. If it is straightened out, they will be guilty again. I cannot bear to do it.' He ordered the drum to be struck and ascended the hall. The Master then ascended the seat and spoke a verse, 'County officials chase and call without pause, better to depart for a long time and clarify the matter. Formerly there was a song of no birth, and happily today the tune is complete.' Having spoken, he closed his eyes and passed away. The remaining words are not seen. Zen Master Xinwen Tanben of Wannian Temple in Taizhou A person from Yongjia. Ascending the hall, he said, 'Once seen, then seen. The octagonal millstone turns in the empty sky. Once attained, eternally attained. Chen brocade cinnabar is as black as ink. The autumn wind blows the Wei River, already fallen into the three phrases of Yunmen. Fallen leaves fill Chang'an, how many are now deceived by the eyes?' Raising the whisk, he said, 'Whether deceived or not, it's all in the hands of Wannian. Do you see? The moon of Huading shrouds the beckoning stone, the water of the broken bridge falls, revealing the body-sacrificing rock.' A monk asked, 'What is the meaning of Baizhang rolling up the mat?' He said, 'Drawing the bow after the thief has passed.' National Teacher Turan of Goryeo In his youth, he succeeded to the throne, admiring and longing for the teachings of the sect. Because the sea merchant Fang Jingren arrived at Siming, he recorded the words of Wushi and returned. The Master read them and was enlightened. He then abandoned the throne and shaved his head, writing a letter with the essentials of the teachings and the verses of the four dignities, ordering Jingren to present them to Wushi. Wushi replied, 'The Buddhas and ancestors appear in the world, without a single Dharma to give to people, but truly to make them have self-confidence, self-enlightenment, self-realization, and self-arrival, possessing great knowledge and insight.'
。如所見而說。如所說而行。山河大地．草木叢林。相與證明。其來久矣。后復通嗣書。獻其國所賜磨衲袈裟．山錦拜褥．青磁香爐等。洎開堂語錄。其書略曰。生死海廣。劫殫罔通。得遇本分宗師。以三要印子。驗定其法。實謂龜盲值浮木孔耳。
慶元府天童慧航了樸禪師
七閩人(行實未詳)。 上堂曰。酷暑如焚不易禁。炎炎赫赫欲流金。夜明簾外無人到。靈木迢然博綠陰。 上堂。久雨不晴。半睡半醒。可謂與天地合其德。日月合其明。四時合其序。鬼神合其吉兇。遂喝曰。住。住。內卦已成。更求外象。卓拄杖曰。適來擲得雷天大壯。如今變作地火明夷。 上堂。牛皮鞔露柱。露柱啾啾叫。燈籠佯不知。虛明還自照。殿脊老蚩刎。聞得呵呵笑。三門側耳聽。就上打之繞。譬如十日菊。開徹阿誰要。阿呵呵。未必秋香一夜衰。熨斗煎茶不同銚。 室中問僧。賊來須打。客來須看。只如三更夜半。人面似賊。賊面似人。作么生辨。
臨安府龍華無住本禪師
廣德人。 上堂。舉。雲門大師拈起胡餅云。我只供養兩浙人。不供養向北人。眾無語。自代云。天寒日短。兩人共一碗。師曰。韶陽老漢。言中有響。痛處著錐。檢點將來。翻成毒藥。諸人要會么。半在河南半河北。一片虛疑如墨
【現代漢語翻譯】 現代漢語譯本： 『如所見而說，如所說而行。山河大地、草木叢林，相互證明，其來已久。』後來又派人送來書信，獻上國家賞賜的磨衲袈裟、山錦拜褥、青磁香爐等，以及開堂語錄。書信大略是說：『生死之海廣闊無邊，歷經無數劫也無法窮盡，有幸遇到本分宗師，用三要印子來驗證其法，實在就像盲龜遇到浮木孔一樣難得。』
慶元府天童慧航了樸禪師
七閩人（生平行跡不詳）。上堂說法：『酷暑如焚難以禁受，炎炎熱氣彷彿要熔化金屬。夜明簾外無人來到，靈木高聳，遮蔽著綠色的陰涼。』上堂說法：『久雨不停，半睡半醒，可以說是與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉兇。』於是大喝一聲說：『住！住！內卦已經形成，還要尋求外象。』拄著拄杖說：『剛才擲得雷天大壯卦，如今變成地火明夷卦。』上堂說法：『牛皮蒙在露柱上，露柱啾啾地叫。燈籠假裝不知道，虛明反而自己照耀。殿脊上的老蚩吻，聽了呵呵地笑。三門側著耳朵聽，就上去打他一頓。』譬如十月菊花，開得再好又有誰要呢？阿呵呵，未必秋天的香氣一夜就衰敗，用熨斗煎茶和用茶壺煎茶是不一樣的。
室內問僧人：『賊來了要打，客人來了要看。如果三更半夜，人面像賊，賊面像人，要怎麼分辨？』
臨安府龍華無住本禪師
廣德人。上堂說法。舉例：雲門大師拿起胡餅說：『我只供養兩浙（指浙江）人，不供養向北人。』眾僧無語。雲門自言自語道：『天寒日短，兩人共吃一碗。』禪師說：『韶陽老漢，話裡有話，痛處扎錐，仔細檢查，反而變成毒藥。』各位想知道嗎？一半在河南一半在河北，一片虛假的疑惑像墨一樣。
【English Translation】 English version: 'Speak as you see, act as you speak. Mountains, rivers, the great earth, grasses, trees, and forests, all bear witness together. This has been the case for a long time.' Later, he sent another letter, offering the patched-up kasaya (monk's robe) bestowed by the country, a mountain brocade kneeling cushion, a celadon incense burner, and the opening ceremony recorded sayings. The letter roughly said: 'The sea of birth and death is vast and boundless, impossible to fathom even after countless kalpas (aeons). Fortunately, I encountered a true master who used the three essential seals to verify his Dharma (teachings). This is truly as rare as a blind turtle finding a floating piece of wood with a hole in it.'
Zen Master Liaopu of Tiantong Huihang Monastery in Qingyuan Prefecture
A native of Fujian (details of his life are unknown). He ascended the Dharma hall and said: 'The intense heat is like burning, difficult to endure. The blazing heat seems to melt metal. Outside the night-bright curtain, no one comes. The spiritual tree stands tall, shading with green coolness.' He ascended the Dharma hall and said: 'Long rain without clearing, half-asleep and half-awake, one can say that one's virtue is in harmony with Heaven and Earth, one's brightness is in harmony with the Sun and Moon, one's order is in harmony with the four seasons, and one's auspiciousness and misfortune are in harmony with the ghosts and spirits.' Then he shouted: 'Stop! Stop! The inner trigram has already formed, yet you seek external signs.' He struck his staff and said: 'Just now, I cast the hexagram of Great Strength of Thunder over Heaven, but now it has changed into Brightness Injured of Earth over Fire.' He ascended the Dharma hall and said: 'Cowhide covers the pillar, the pillar chirps and cries. The lantern pretends not to know, its emptiness and brightness still illuminate itself. The old Chiwen (mythical beast on roof ridges) on the roof ridge, hearing this, laughs heartily. The three gates listen attentively, and then go up and beat him around.' It is like the chrysanthemum in the tenth month, who wants it even if it blooms fully? Ah ha ha, the autumn fragrance may not fade overnight; using an iron to brew tea is different from using a teapot.
In the room, he asked a monk: 'When a thief comes, you must strike; when a guest comes, you must watch. But if in the middle of the night, a person's face looks like a thief's, and a thief's face looks like a person's, how do you distinguish them?'
Zen Master Wuzhu Ben of Longhua Monastery in Lin'an Prefecture
A native of Guangde. He ascended the Dharma hall and cited: Zen Master Yunmen (a famous Zen master) picked up a sesame cake and said, 'I only offer this to the people of Liangzhe (Zhejiang), not to the people to the north.' The assembly was silent. He said on behalf of Yunmen, 'The weather is cold and the days are short, two people share a bowl.' The master said, 'Old man Shaoyang (another name for Yunmen), his words have a hidden meaning, piercing the sore spot with an awl. Examine it carefully, and it turns into poison.' Do you all want to know? Half in Henan, half in Hebei, a piece of false doubt is like ink.'
黑。冷地思量愁殺人。叵耐雲門這老賊。老賊。下座。更不巡堂。
道場普明慧琳嗣師法嗣
臨江軍東山吉禪師
因李朝請與甥薌林居士向公子諲訪之。遂問。家賊惱人時如何。師曰。誰是家賊。李豎拳。師曰。賊身已露。云。和尚莫誣罔人好。曰。贓證現在。李無語。師示以偈曰。家賊惱人孰柰何。千聖回機只為他。遍界遍空無影跡。無依無倚絕籠羅。賊。賊。猛將雄兵收不得。疑殺天下老禪和。笑翻鬧市古彌勒。休。休。不用將心向外求。回頭瞥爾賊身露。併贓捉獲世無儔。世無儔。真可仰。從茲不復夸伎倆。貼貼安邦立業時。萬象森羅齊拊掌。後首眾于閩之開元。食時停箸而化。
嘉泰普燈錄卷第十七
音釋
昕許斤切 [工(老/目)]音耆 諶時壬切 浹即協切 輻音福 頷尸感切 眨音劄 [(冰-水+斬)/耳]足止切 鏌音莫 鎁音耶 捺女點切 罩陟教切 璉力展切 涸曷各切 溢音逸 赟于倫切 翥章庶切 蹣謨官切 漕在到切 勛音熏 鯢音倪 爇儒劣切 歧音祁 拗于絞切 懵毋總切 懂行董 湊千候切 倜他力切 肴何交切 瞠抽庚切 糍才咨切 齁呼[仁-二+(亡/大)]切 顱音盧 [怡-臺+建]居言切 款音[示(由/大)] 乃
【現代漢語翻譯】 現代漢語譯本 黑。寒冷寂靜地思量，愁苦得要命。可恨雲門（Yunmen，禪宗大師）這老傢伙。老傢伙。下座后，竟然不再巡視禪堂。
道場普明慧琳（Puming Huilin）禪師的法嗣
臨江軍東山吉（Dongshan Ji）禪師
因為李朝請和他的外甥薌林居士（Xianglin Jushi）帶著公子諲（Gongzi Yin）來拜訪他，於是問道：『家賊惱人的時候該怎麼辦？』禪師說：『誰是家賊？』李朝請豎起拳頭。禪師說：『賊身已經暴露了。』李朝請說：『和尚你不要誣陷人好不好。』禪師說：『贓物證據就在眼前。』李朝請無話可說。禪師於是作偈開示說：『家賊惱人，誰能奈何？千聖迴轉機鋒，只為對付他。遍及世界，遍滿虛空，無影無跡，無依無靠，脫離一切束縛。賊啊，賊啊，猛將雄兵也無法將他擒獲，讓天下老禪師們疑惑不解。笑翻鬧市的古彌勒（Mile，未來佛），休啊，休啊，不用向外用心尋求。回頭一瞥，賊身就暴露了，連同贓物一起捉獲，世上無人能比。世上無人能比，真是令人敬仰。從此不再誇耀伎倆。踏踏實實地安邦立業之時，萬象森羅都一起拍手稱讚。』後來，東山吉禪師在福建開元寺向大眾說法，在吃飯時放下筷子圓寂。
《嘉泰普燈錄》卷第十七
音釋
昕（xīn）許斤切 [工(老/目)]（qí）音耆 諶（chén）時壬切 浹（jiā）即協切 輻（fú）音福 頷（hàn）尸感切 眨（zhǎ）音劄 [(冰-水+斬)/耳]（zú）足止切 鏌（mò）音莫 鎁（yé）音耶 捺（nà）女點切 罩（zhào）陟教切 璉（liǎn）力展切 涸（hé）曷各切 溢（yì）音逸 赟（yūn）于倫切 翥（zhù）章庶切 蹣（pán）謨官切 漕（cáo）在到切 勛（xūn）音熏 鯢（ní）音倪 爇（ruò）儒劣切 歧（qí）音祁 拗（ǎo）于絞切 懵（měng）毋總切 懂（dǒng）行董 湊（còu）千候切 倜（tì）他力切 肴（yáo）何交切 瞠（chēng）抽庚切 糍（cí）才咨切 齁（hōu）呼[仁-二+(亡/大)]切 顱（lú）音盧 [怡-臺+建]（jiàn）居言切 款（kuǎn）音[示(由/大)] 乃
【English Translation】 English version Black. Thinking in cold silence, sorrowful to death. That old thief Yunmen (Yunmen, a Chan master) is hateful. Old thief. After descending from the seat, he no longer patrols the meditation hall.
Successor of Dharma Master Puming Huilin (Puming Huilin) of Daocheng Puming
Chan Master Dongshan Ji (Dongshan Ji) of Linjiang Army
Because Li Chaoqing, together with his nephew, layman Xianglin (Xianglin Jushi), visited him with Gongzi Yin (Gongzi Yin), he asked: 'What should be done when the household thief is annoying?' The Master said: 'Who is the household thief?' Li Chaoqing raised his fist. The Master said: 'The thief's body is already exposed.' Li Chaoqing said: 'Monk, don't slander people, please.' The Master said: 'The stolen goods are right here.' Li Chaoqing was speechless. The Master then composed a verse to instruct him: 'The household thief is annoying, what can be done? The turning of the sages' wisdom is only for him. Pervading the world, filling the void, without shadow or trace, without reliance, free from all fetters. Thief, thief, even brave generals and soldiers cannot capture him, causing all the old Chan masters in the world to be puzzled. The ancient Maitreya (Mile, the future Buddha) who laughs in the bustling market, stop, stop, no need to seek outwards with your mind. One glance back, and the thief's body is exposed, captured together with the stolen goods, unparalleled in the world. Unparalleled in the world, truly admirable. From now on, no more boasting of skills. When the time comes to establish the country in a down-to-earth manner, all the myriad phenomena will clap their hands in praise together.' Later, Chan Master Dongshan Ji lectured to the public at Kaiyuan Temple in Fujian, and passed away while putting down his chopsticks during a meal.
Jia Tai Pu Deng Lu, Volume 17
Pronunciation and Explanation
昕 (xīn) - xū jīn qiè; [工(老/目)] (qí) - sound qí; 諶 (chén) - shí rén qiè; 浹 (jiā) - jí xié qiè; 輻 (fú) - sound fú; 頷 (hàn) - shī gǎn qiè; 眨 (zhǎ) - sound zhá; [(冰-水+斬)/耳] (zú) - zú zhǐ qiè; 鏌 (mò) - sound mò; 鎁 (yé) - sound yé; 捺 (nà) - nǚ diǎn qiè; 罩 (zhào) - zhì jiào qiè; 璉 (liǎn) - lì zhǎn qiè; 涸 (hé) - hé gè qiè; 溢 (yì) - sound yì; 赟 (yūn) - yú lún qiè; 翥 (zhù) - zhāng shù qiè; 蹣 (pán) - mó guān qiè; 漕 (cáo) - zài dào qiè; 勛 (xūn) - sound xūn; 鯢 (ní) - sound ní; 爇 (ruò) - rú liè qiè; 歧 (qí) - sound qí; 拗 (ǎo) - yú jiǎo qiè; 懵 (měng) - wú zǒng qiè; 懂 (dǒng) - xíng dǒng; 湊 (còu) - qiān hòu qiè; 倜 (tì) - tā lì qiè; 肴 (yáo) - hé jiāo qiè; 瞠 (chēng) - chōu gēng qiè; 糍 (cí) - cái zī qiè; 齁 (hōu) - hū [仁-二+(亡/大)] qiè; 顱 (lú) - sound lú; [怡-臺+建] (jiàn) - jū yán qiè; 款 (kuǎn) - sound [示(由/大)]; 乃
音藹 閩音民 鞔摸官切 啾即由切 刎音吻 薌音香 諲音因 誣音巫 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十八
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世(臨濟十二世楊岐五世)
徑山大慧普覺宗杲禪師法嗣
福州西禪懶庵鼎需禪師
長樂人。族林氏。幼舉進士。有聲。年二十五。因讀遺教經。忽曰。幾為儒冠誤。欲去家。母難之以親迎在期。師乃絕之曰。夭桃紅杏。一時分付春風。翠竹黃華。此去永為道伴。竟依保壽樂禪師為比丘。探賾方外。逾十年歸里。庵于窮谷之麓。佛心挽師出山。首眾于鹿溪。紹興初。大惠來洋嶼。師謁之。一日。入室。惠問。內不放出。外不放入。正恁么時如何。師即大徹。慧曰。此正是汝放身命處。未幾。慧移小溪。令分座。由是得聲。泉守請開法延福。後退處洋嶼。八年。挽居東．西禪。 上堂曰。太虛掛劍。用顯吾宗。按坐神威。如何近傍。縱具迴天轉地。電卷星馳底手段。要且不堪勍敵。而今還有別休咎者么。便請從東過西。不妨水云自若。如其稍涉遲迴。直是一槌粉碎。喝一喝。下座。 上堂。懶翁懶中懶。最懶懶說禪。亦不重自己。亦不重先賢。又誰管你地。又誰管你
【現代漢語翻譯】 現代漢語譯本 音藹(讀音ài) 閩音民(讀音mín) 鞔摸官切(讀音mán mō guān qiē) 啾即由切(讀音jiū jí yóu qiē) 刎音吻(讀音wěn) 薌音香(讀音xiāng) 諲音因(讀音yīn) 誣音巫(讀音wū) 《卍新續藏》第 79 冊 No. 1559 《嘉泰普燈錄》
《嘉泰普燈錄》卷第十八
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世(臨濟十二世楊岐五世)
徑山大慧普覺宗杲禪師法嗣
福州西禪懶庵鼎需禪師
長樂人。族林氏。幼年考中進士，頗有名聲。二十五歲時，因讀《遺教經》，忽然說：『幾乎被儒生的帽子耽誤了。』想要離家，母親以已經定下婚期為難他。禪師於是拒絕說：『嬌艷的桃花紅杏，一時都交付給春風。翠綠的竹子金黃的鮮花，從此以後永遠作為修道的伴侶。』最終依從保壽樂禪師出家為比丘。探究佛法奧義，超過十年後回到家鄉，在偏僻山谷的腳下結庵隱居。佛心禪師勸請他出山，在鹿溪寺主持僧眾。紹興初年，大慧禪師來到洋嶼，鼎需禪師前去拜見他。一天，入室請教，大慧禪師問：『內不放出，外不放入，正在這個時候該怎麼辦？』鼎需禪師當下大徹大悟。大慧禪師說：『這正是你放下身命的地方。』不久，大慧禪師移居小溪寺，讓鼎需禪師分座說法，因此聲名鵲起。泉州太守請他到延福寺開法。後來退隱到洋嶼八年，又被請回主持東、西禪寺。 上堂說法時說：『太虛空中懸掛寶劍，用以彰顯我的宗風。按劍而坐，神威凜凜，如何能夠靠近？縱然具有迴天轉地、像閃電般迅速的手段，也還是不能抵擋強大的敵人。現在還有能夠辨別吉兇的人嗎？請從東邊走到西邊，不妨像水和云一樣自由自在。如果稍微遲疑，立刻就會被一槌粉碎。』喝一聲，下座。 上堂說法時說：『懶翁懶中懶，最懶是懶得說禪。既不看重自己，也不看重前賢。又誰來管你立身處地，又誰來管你……』
【English Translation】 English version 音藹(yīn ǎi) 閩音民(mǐn yīn mín) 鞔摸官切(mán mō guān qiē) 啾即由切(jiū jí yóu qiē) 刎音吻(wěn yīn wěn) 薌音香(xiāng yīn xiāng) 諲音因(yīn yīn yīn) 誣音巫(wū yīn wū) 《Wan (卍) New Supplement to the Tripitaka》 Volume 79 No. 1559 《Jia Tai Pu Deng Lu》 (Jia Tai Era Universal Lamp Record)
《Jia Tai Pu Deng Lu》 Volume 18
Monk (Subject) Zheng Shou, of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture, compiled.
Sixteenth Generation of Nan Yue (Twelfth Generation of Linji, Fifth Generation of Yangqi)
Dharma Successor of Chan Master Dahui Pujiue Zonggao of Jingshan
Chan Master Lan'an Dingxu of Xichan, Fuzhou
A native of Changle, from the Lin clan. In his youth, he passed the imperial examination and gained a reputation. At the age of twenty-five, after reading the 'Sutra of the Buddha's Last Teaching', he suddenly said, 'I was almost misled by the Confucian hat.' He wanted to leave home, but his mother made it difficult because his wedding was scheduled. The Master then refused, saying, 'The delicate peach blossoms and red apricots are all entrusted to the spring breeze for a time. The green bamboo and yellow flowers will forever be companions on the path.' He eventually followed Chan Master Baoshou Le as a Bhikkhu. After exploring the mysteries of the monastic life for more than ten years, he returned to his hometown and built a hermitage at the foot of a remote valley. Chan Master Foxin persuaded him to leave the mountain and lead the Sangha at Luxi. In the early years of the Shaoxing era, Dahui came to Yangyu, and the Master went to visit him. One day, during a private interview, Dahui asked, 'Not letting out internally, not letting in externally, what is it like at this very moment?' The Master immediately had a great enlightenment. Dahui said, 'This is precisely where you let go of your life.' Not long after, Dahui moved to Xiaoxi, ordering him to share the seat and expound the Dharma, and from this he gained fame. The Prefect of Quanzhou invited him to open the Dharma at Yanfu. Later, he retired to Yangyu for eight years, and was then invited back to preside over the Eastern and Western Chan monasteries. During an Dharma talk, he said: 'Hanging a sword in the great void, using it to manifest my school's principles. Sitting with a hand on the sword, divine might is awe-inspiring, how can one get close? Even with the means to reverse heaven and earth, as swift as lightning, it is still not enough to withstand a powerful enemy. Now, are there any who can distinguish good and bad fortune? Please go from east to west, and be as free as water and clouds. If there is the slightest hesitation, you will be crushed to pieces with one blow.' He shouted once and descended from the seat. During an Dharma talk, he said: 'Lazy Old Man is lazy among the lazy, the laziest is being too lazy to speak of Chan. He neither values himself, nor values the former sages. Who cares about your position, who cares about you...'
天。物外翛然無個事。日上三竿猶更眠。 上堂。眾方集定。師曰。靈利人不勞再舉。便下座。 元宵上堂。心如皎月連天照。性似寒潭徹底清。無價夜光人不識。夢中虛度幾千春。豎拂子曰。阿呵呵。燈光王如來向這拂子頭上放大光明。照大千界。未審諸人還見么。若也見得。青春無虛度。若也未見。有眼如盲。見與不見。拈放一邊。忽若毗嵐風起。驟雨傾盆。正恁么時。且道燈光王如來在甚麼處。喝一喝。曰。莫瞌睡好。 上堂。舉。僧問趙州。如何是古人言。州云。諦聽。諦聽。師曰。諦聽即不無。切忌喚鐘作甕。 僧問。釋迦彌勒猶是他奴。未審他是阿誰。曰。明破即不堪。 開堂日。僧才出。師曰。住。住。今日不答話。僧擬進語。師喝曰。退後。退後。不堪為種草。 問。幽鳥語喃喃。辭云入亂峰時如何。曰。暗寫愁腸寄與誰。云。恁么則不離當處常湛然。覓即知君不可見。曰。莫𡱰沸。 室中問僧。萬法歸一。一歸何處。云。新羅國里。曰。我在青州作一領布衫重七斤聻。云。今日親見趙州。曰。前頭見。後頭見。僧乃作斫額勢。師曰。上座其處人。云。江西。曰。因甚麼卻來這裡納敗闕。僧擬議。師便打。紹興癸酉七月望。升堂。勉眾激礪凡數百言。翌日。語門弟子。吾世緣盡矣。遂書曰。十四十五
【現代漢語翻譯】 現代漢語譯本： 天哪，真是世外桃源般清靜無事，都日上三竿了還在睡覺！
上堂說法。大家剛聚集完畢，師父說：『聰明人不用我多說。』說完便走下座位。
元宵節上堂說法。心像明亮的月亮照亮整個天空，本性像寒潭一樣清澈見底。這無價的夜明珠人們卻不認識，在夢中虛度了幾千年光陰。』豎起拂塵說：『阿呵呵，燈光王如來從這拂塵頭上放出大光明，照亮大千世界。不知各位看到了嗎？如果看到了，青春就沒有白費。如果還沒看到，那就是有眼無珠。』見沒見到，先放到一邊。忽然間狂風大作，暴雨傾盆。正在這個時候，請問燈光王如來在哪裡？』喝一聲，說：『不要打瞌睡！』
上堂說法。舉例：有僧人問趙州：『什麼是古人的話？』趙州說：『仔細聽，仔細聽。』師父說：『仔細聽沒有錯，但切忌把鐘當成甕。』
有僧人問：『釋迦牟尼（Sakyamuni）和彌勒（Maitreya）還是他的奴僕，不知他是誰？』師父說：『說破了就不值錢了。』
開堂之日，僧人剛出來，師父就說：『住，住，今天不回答問題。』僧人想要說話，師父喝道：『退後，退後，不堪造就。』
有僧人問：『幽靜的鳥兒鳴叫著，飛入亂石叢生的山峰時，是怎樣的景象？』師父說：『暗暗地寫下愁腸，要寄給誰呢？』僧人說：『這樣說來，就是不離當下，常保湛然，想要尋找，就知道您是不可見的。』師父說：『不要吵吵鬧鬧的。』
在室內問僧人：『萬法歸一，一歸何處？』僧人說：『新羅國里。』師父說：『我在青州做了一件布衫，重七斤呢。』僧人說：『今天親眼見到了趙州（Zhao Zhou）。』師父說：『前面見到，後面見到。』僧人做出要砍額頭的樣子。師父說：『上座是哪裡人？』僧人說：『江西。』師父說：『為什麼卻來這裡丟醜？』僧人猶豫不決，師父就打了他。紹興癸酉年七月十五，升堂說法，勉勵大家幾百字。第二天，告訴門下弟子：『我的世緣盡了。』於是寫道：『十四十五』
【English Translation】 English version: Heavens! So carefree and without a single thing to worry about, still sleeping even though the sun is high in the sky!
Ascending the hall to preach. As the assembly gathered, the master said, 'Intelligent people need no further explanation.' Then he descended from his seat.
Ascending the hall on the Lantern Festival. 'The mind is like a bright moon illuminating the sky, the nature is like a cold pool, clear to the bottom. This priceless night-shining pearl is unrecognized, wasting thousands of springs in dreams.' Raising the whisk, he said, 'A-he-he! The Light-Emitting King Tathagata (Deng Guang Wang Ru Lai) emits great light from the top of this whisk, illuminating the great thousand worlds. I wonder if you all see it? If you see it, your youth is not wasted. If you haven't seen it, you are blind despite having eyes.' Whether you see it or not, put it aside. Suddenly, a violent wind arises, and heavy rain pours down. At such a time, tell me, where is the Light-Emitting King Tathagata?' He shouted and said, 'Don't fall asleep!'
Ascending the hall to preach. Example: A monk asked Zhao Zhou (Zhao Zhou), 'What are the words of the ancients?' Zhao Zhou said, 'Listen carefully, listen carefully.' The master said, 'Listening carefully is not wrong, but avoid mistaking a bell for a jar.'
A monk asked, 'Sakyamuni (Sakyamuni) and Maitreya (Maitreya) are still his servants, I wonder who he is?' The master said, 'It's worthless once it's revealed.'
On the day of opening the hall, as soon as the monk came out, the master said, 'Stop, stop, I won't answer questions today.' As the monk tried to speak, the master shouted, 'Retreat, retreat, you are not worthy of cultivation.'
A monk asked, 'When a secluded bird sings and enters the chaotic peaks, what is the scene like?' The master said, 'Secretly writing down sorrowful thoughts, who are you sending them to?' The monk said, 'In that case, it is not apart from the present moment, always maintaining clarity, seeking and knowing that you are invisible.' The master said, 'Don't make a fuss.'
In the room, he asked a monk, 'The myriad dharmas return to one, where does the one return?' The monk said, 'In the country of Silla.' The master said, 'I made a cloth shirt in Qingzhou (Qing Zhou) that weighs seven pounds.' The monk said, 'Today I personally saw Zhao Zhou (Zhao Zhou).' The master said, 'Seeing in front, seeing behind.' The monk made a gesture of chopping his forehead. The master said, 'Where are you from?' The monk said, 'Jiangxi.' The master said, 'Why did you come here to disgrace yourself?' The monk hesitated, and the master hit him. On the fifteenth day of the seventh month of the Guiyou year of Shaoxing, he ascended the hall to preach, encouraging everyone with hundreds of words. The next day, he told his disciples, 'My worldly connections are exhausted.' So he wrote, 'Fourteen fifteen.'
。明明已露。更問如何。西天此土。囑首座安永曰。汝善保任。努力為人。言畢而逝。世壽六十有二。僧臘三十有七。
福州東禪蒙庵思岳禪師(事敘未見)
入院。上堂曰。大地茫茫。恁么廣闊。窮山漠漕。隨分幽深。為衲僧法戰之場。報佛祖冤仇之處。盡力道得。一棒一條痕。盡力道不得。一掌一手血。如以眼見。則復耳聞。如以心知。則復智證。是故謂之智證三昧。亦是文殊普賢大人境界。若也於此共相委悉。大千沙界一毫收。百億毛頭輥繡毬。直是通身還有眼。不風流處也風流。 上堂。蛾羊蟻子。說一切法。墻壁瓦礫。現無逿身。見處既精明。聞中必透脫。所以雪峰和尚凡見僧來。輥出三個木毬。如弄雜劇相似。賢沙便作斫牌勢。卑末謾道將來。普賢今日謗古人。千佛出世不通懺悔。這裡有人謗普賢。定入㧞舌地獄。且道謗與不謗者是誰。心不負人。面無慚色。 上堂。達磨來時。此土皆知梵語。及乎去後。西天悉會唐言。若論直指人心。見性成佛。大似𦏪羊掛角。獵犬尋蹤。一意乖疏。萬言無用。可謂來時他笑我。不知去後我笑他。唐言梵語親分付。自古齊僧怕夜茶。 上堂。臘月初。歲云徂。黃河凍已合。深處有嘉魚。活鱍鱍。跳不脫。又不能相煦以濕。相濡以沫。慚愧菩薩摩訶薩。春風
【現代漢語翻譯】 現代漢語譯本：明明已經顯露，還問如何？西天和此土（指中國）。（臨濟宗）囑咐首座安永說：『你要好好守護它，努力為人。』說完就去世了，享年六十二歲，僧齡三十七年。
福州東禪蒙庵思岳禪師（事蹟敘述未見）。
入院，上堂說法：『大地茫茫，多麼廣闊！窮山荒漠，各自幽深。這是衲僧（指僧人）法戰的場所，報佛祖冤仇的地方。盡力說得出來，一棒一條痕跡；盡力說不出來，一掌一手血。如果用眼睛去看，就會被耳朵聽到的所迷惑；如果用心去了解，就會被智證所迷惑。所以稱之為智證三昧（通過智慧證得的禪定），也是文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行愿的象徵）大人境界。如果能在此處互相瞭解，大千世界也能在一根毫毛中容納，百億毛頭也能滾動成繡球。真是通身都是眼睛，不風流的地方也顯得風流。』
上堂說法：『飛蛾、綿羊、螞蟻，都在說法；墻壁、瓦礫，都顯現無礙之身。見解既然精明，聽聞中必定透脫。所以雪峰和尚每次見到僧人來，就滾出三個木球，好像在表演雜劇一樣。賢沙就做出砍牌的姿勢，卑末謾罵說將來。普賢今日誹謗古人，即使千佛出世也無法懺悔。這裡有人誹謗普賢，必定墮入拔舌地獄。那麼，誹謗與不誹謗的，究竟是誰？心中不虧欠別人，臉上就沒有慚愧之色。』
上堂說法：『達磨（Bodhidharma，禪宗初祖）來的時候，此土（指中國）都知道梵語；等到他離開后，西天（指印度）都學會了唐言（指漢語）。如果說直指人心，見性成佛，就像羱羊掛角，獵犬尋蹤一樣。一旦心意乖張疏遠，說再多也是無用。真可謂來時他笑我，不知去後我笑他。唐言梵語親自交付，自古以來僧人都害怕夜茶。』
上堂說法：『臘月初，一年將盡。黃河已經冰凍合攏，深處有肥美的魚。活蹦亂跳，跳不出去，又不能互相以濕氣滋潤，以唾沫相濡以沫。慚愧啊，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），春風（指佛法）』
【English Translation】 English version: Clearly it is already revealed, yet you ask 'how'? The Western Heaven (India) and this land (China). (The Linji sect) entrusted the head monk Anyong, saying, 'You must protect it well and strive to be a good person.' After speaking, he passed away, at the age of sixty-two, with thirty-seven years as a monk.
Chan Master Meng'an Siyue of Dongchan Temple in Fuzhou (his biography is not seen).
Entering the monastery, he ascended the hall and said, 'The great earth is vast and boundless! Remote mountains and deserts, each with their own secluded depths. This is the place for the Sangha (monks) to wage Dharma battles, the place to repay the grievances of the Buddhas and Patriarchs. If you can speak it out with all your strength, one strike leaves a mark; if you cannot speak it out with all your strength, one palm leaves a hand covered in blood. If you see with your eyes, you will be deluded by what is heard by the ears; if you understand with your mind, you will be deluded by intellectual understanding. Therefore, it is called the Samadhi of Intellectual Attainment, which is also the realm of Manjusri (symbol of wisdom) and Samantabhadra (symbol of great vows). If you can understand each other here, the great thousand worlds can be contained in a single hair, and hundreds of millions of hairs can be rolled into an embroidered ball. Truly, the whole body is full of eyes, and even in places without elegance, there is elegance.'
Ascending the hall, he said, 'Moths, sheep, and ants are all expounding the Dharma; walls and tiles are all manifesting unobstructed bodies. Since understanding is refined and clear, one must penetrate and transcend in hearing. Therefore, when Master Xuefeng saw monks coming, he would roll out three wooden balls, as if performing a variety show. Xian Sha would make a gesture of chopping a tablet, and Bei Mo would scold him for it. Samantabhadra today slanders the ancients, and even if a thousand Buddhas appeared, there would be no repentance. If someone here slanders Samantabhadra, they will surely fall into the hell of tongue-pulling. So, who is it that slanders and does not slander? If the heart does not owe others, the face will have no shame.'
Ascending the hall, he said, 'When Bodhidharma (the first patriarch of Zen) came, this land (China) all knew Sanskrit; after he left, the Western Heaven (India) all learned the language of Tang (Chinese). If we talk about directly pointing to the human mind and seeing one's nature to become a Buddha, it is like hanging horns on a mouflon or a hunting dog tracking a scent. Once the intention is estranged, ten thousand words are useless. It can be said that when he came, he laughed at me; not knowing that after he left, I laughed at him. The language of Tang and Sanskrit are personally entrusted, and since ancient times, monks have feared night tea.'
Ascending the hall, he said, 'The twelfth month of the lunar calendar, the year is coming to an end. The Yellow River is frozen solid, and in the depths there are fat fish. Lively and jumping, unable to escape, and unable to moisten each other with moisture or to help each other with saliva. Ashamed, Bodhisattva-Mahasattva (great Bodhisattva), the spring breeze (referring to the Buddha's teachings)'
幾時來。解此黃河凍。令魚化作龍。直透桃華浪。會即便會。癡人面前且莫說夢。 上堂。即心即佛。非心非佛。不是心。不是佛。不是物。通身無影像。遍界不曾藏。喚作一物即不中。敢保老兄未徹在。恁么說話。開人眼。瞎人眼。若也不會。天寒日短。三人共兩碗。且道為諸人說。對古人話。還會么。禮繁即亂。 上堂。二祖償宿債。萬法絕對待。一心無掛礙。浮山有九帶。十方虛空圓陀陀。無量法門百雜碎。若言其有。非內非外。若言其無。無在不在。智與理冥。境與神會。如牛拽磨。似水打碓。三千里外逢人東倒西儡。十字街頭遇賤則貴。還會也無。蘇噓蘇嚧。 上堂。僧問。如何是初日分以恒河沙等身佈施。曰。從苗辨地。因語識人。云。如何是中日分復以恒河沙等身佈施。曰。筑著磕著。云。如何是後日分亦以恒河沙等身佈施。曰。向下文長。付在來日。復曰。一轉語如天普蓋。似地普擎。一轉語舌頭不出口。一轉語且喜沒交涉。要會么。慚愧。世尊面赤。不如語直。大小岳上座。口似磉盤。今日為這問話僧講經。不覺和註腳一時說破。便下座。
泉州教忠晦庵彌光禪師
閩之長樂人。族李氏。兒時寡言笑。聞梵唄則喜。十五依幽巖文慧禪師。十八圓頂。猶喜閱群書。一日。曰。既剃髮染衣
【現代漢語翻譯】 現代漢語譯本： 何時到來？黃河的冰凍消融，魚兒化作龍，直接躍過桃花浪。相會時自然相會，在癡人面前切莫談論夢想。
上堂開示：即心即佛，非心非佛，不是心，不是佛，也不是物。全身沒有影像，遍佈世界卻不曾隱藏。稱它為一物就不對了。我敢保證各位老兄還沒有徹底領悟。這樣說話，是開啟人的智慧之眼，也是矇蔽人的智慧之眼。如果不會，那就這樣吧，天寒日短，三個人分兩碗飯吃。那麼，我為各位說的，是對古人說的話嗎？明白嗎？禮節繁瑣就會混亂。
上堂開示：二祖慧可償還宿世的業債，萬法都是相對待的。一心沒有掛礙，浮山法遠禪師有九帶。十方虛空圓陀陀的，無量法門百般雜碎。如果說它有，那它既不在內也不在外。如果說它無，那它無所不在。智慧與真理相合，境界與精神相會。就像牛拉磨，似水打碓。三千里外遇到的人東倒西歪，十字街頭遇到卑賤的人反而顯得尊貴。明白了嗎？蘇噓蘇嚧。
上堂開示：有僧人問：『如何是初日分以恒河沙等身佈施？』（初日分指上午，恒河沙等身指數量極多，佈施指施捨）答：『從苗辨地，因語識人。』僧人問：『如何是中日分復以恒河沙等身佈施？』（中日分指中午）答：『筑著磕著。』僧人問：『如何是後日分亦以恒河沙等身佈施？』（後日分指下午）答：『向下文長，付在來日。』又說：『一句轉語如天普蓋，似地普擎。一句轉語舌頭不出口，一句轉語且喜沒交涉。』想要明白嗎？慚愧啊，世尊（釋迦牟尼佛）面色發紅，不如直說。大小岳上座，口像磉盤一樣大。今天為這個問話的僧人講經，不知不覺把經文和註解一時都說破了。』說完便下座。
泉州教忠晦庵彌光禪師
是閩地長樂人，姓李。小時候沉默寡言，聽到梵唄（佛教音樂）就高興。十五歲依止幽巖文慧禪師，十八歲剃度出家。仍然喜歡閱讀各種書籍。有一天，他說：『既然已經剃髮染衣（出家）
【English Translation】 English version: When will it come? When the Yellow River's ice melts, and the fish transform into dragons, leaping directly over the peach blossom waves. When the time is right, we will meet. But do not speak of dreams before fools.
Ascending the hall: 'The mind itself is Buddha, not the mind, not Buddha, not mind, not Buddha, not a thing.' The whole body has no image, pervading the world yet never hidden. To call it a thing is not right. I dare say that you brothers have not thoroughly understood. Such talk opens people's eyes, and blinds people's eyes. If you don't understand, then so be it. The days are cold and short, three people share two bowls of food. So, what I say to you, is it what I say to the ancients? Do you understand? Excessive ceremony leads to chaos.
Ascending the hall: The Second Patriarch (Huike) repays his karmic debts, all dharmas are relative. The one mind has no attachments, Fushan (Fayuan) has nine belts. The ten directions of empty space are perfectly round, countless dharma gates are a hundred times fragmented. If you say it exists, it is neither inside nor outside. If you say it does not exist, it is nowhere absent. Wisdom and principle merge, realm and spirit meet. Like an ox turning a millstone, like water pounding a pestle. Three thousand miles away, people are encountered stumbling and falling, at the crossroads, the lowly are encountered and become noble. Do you understand? Su xu su lu.
Ascending the hall: A monk asked, 'What is it to give away bodies as numerous as the Ganges sands in the early part of the day?' (Early part of the day refers to morning, Ganges sands refers to a very large number, giving refers to offering) The master replied, 'Distinguish the land by the seedlings, recognize the person by their words.' The monk asked, 'What is it to give away bodies as numerous as the Ganges sands in the middle part of the day?' (Middle part of the day refers to noon) The master replied, 'Bumping and stumbling.' The monk asked, 'What is it to give away bodies as numerous as the Ganges sands in the later part of the day?' (Later part of the day refers to afternoon) The master replied, 'The text below is long, leave it for another day.' The master further said, 'One turning phrase covers like the sky, supports like the earth. One turning phrase does not leave the tongue, one turning phrase is fortunately irrelevant.' Do you want to understand? I am ashamed, Shakyamuni Buddha's face is red, it is better to speak directly. Great Master Dayue's mouth is as big as a millstone base. Today, I am lecturing on the sutras for this questioning monk, and I have unknowingly revealed both the sutra and the commentary at the same time.' Then he descended from the seat.
Chan Master Huian Miguang of Jiaozhong Temple in Quanzhou
He was a native of Changle in Min (Fujian province), with the surname Li. As a child, he was quiet and rarely smiled, but he was happy when he heard Buddhist chants. At the age of fifteen, he followed Chan Master Youyan Wenhui, and at the age of eighteen, he was tonsured and ordained. He still enjoyed reading various books. One day, he said, 'Since I have already shaved my head and dyed my robes (become a monk)'
。當期悟徹。豈醉於俗典耶。遂出嶺。謁圓悟禪師于云居。次參黃檗祥．高庵悟。機語皆契。以淮楚盜起。歸謁佛心。會大慧寓廣。因往從之。慧謂曰。汝在佛心處所得者。試舉一二看。師舉。佛心上堂。拈普化公案云。佛心即不然。總不恁么來時如何。劈脊便打。從教遍界分身。慧曰。汝意如何。云。某不肯他。後頭下個註腳。慧曰。此正是以病為法。師毅然無信可意。慧曰。汝但揣摩看。師竟以為不然。經旬。因記海印信禪師拈曰。雷聲浩大。雨點全無。始無滯。趨告慧。慧以舉道者見瑯瑘並賢沙未徹語詰之。師對已。慧笑曰。雖進得一步。只是不著所在。如人斫樹。根下一刀。則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪者。見處總如此。何益於事。其榻岐正傳。三四人而已。師慍而去。翌日。慧問。汝還疑否。云。無可疑者。曰。只如古人相見。未開口時。已知虛實。或聞其語。便識淺深。此理如何。師悚然汗下。莫知所詣。慧令究有句無句。慧過雲門庵。師侍行。一夕。問曰。某到這裡。不能得徹。病在甚處。慧曰。汝病最癖。世醫拱手。何也。別人死了活不得。汝今活了未曾死。要到大安樂田地。須是死一回始得。師疑之愈深。后入室。慧問。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來
【現代漢語翻譯】 當他徹底領悟時，怎麼還會沉迷於世俗的典籍呢？於是他離開南嶽，前往云居山拜見圓悟禪師。之後又參訪了黃檗祥（黃檗禪師，名祥）、高庵悟（高庵禪師，名悟），每次的機鋒問答都很契合。因為淮河、楚地一帶盜賊蜂起，他便回去拜謁佛心禪師。適逢大慧禪師暫住在廣地，於是前去追隨他。大慧禪師問他說：『你在佛心禪師那裡所得到的，試著舉出一兩件來看看。』 他舉了佛心禪師上堂時，拈出普化（普化禪師）公案說：『佛心禪師卻不這樣，如果不是這樣來時又該如何呢？』接著就劈頭蓋臉地打下去，任憑他遍及各處去分身。大慧禪師問：『你認為如何？』 他說：『我不認可他，要在後面加上一個註解。』大慧禪師說：『這正是以病為法。』他堅決不認可這種說法。大慧禪師說：『你只管揣摩看看。』他始終認為不對。過了十天，因為記起海印信禪師曾說：『雷聲浩大，雨點全無。』才開始沒有滯礙，前去告訴大慧禪師。大慧禪師舉出道者見瑯瑘（瑯瑘慧覺禪師）和賢沙（賢沙禪師）而未能徹底領悟的例子來詰問他，他一一作答。大慧禪師笑著說：『雖然進了一步，只是沒有找對地方。如同人砍樹，在樹根下一刀，就能斷絕命根；你卻在樹枝上砍，怎麼能斷絕命根呢？現在各處大談禪的人，見解都像這樣，對事情有什麼益處？真正得到正傳的，只有三四個人罷了。』 他生氣地離開了。第二天，大慧禪師問：『你還懷疑嗎？』他說：『沒有什麼可懷疑的。』大慧禪師說：『就像古人相見，未開口時，就已經知道對方的虛實；或者聽了他的話，便能識別其深淺。這個道理如何？』他驚恐得汗流浹背，不知該如何回答。大慧禪師讓他去參究『有句無句』的道理。 大慧禪師路過雲門庵，他侍奉跟隨。一天晚上，他問道：『我到這裡，不能徹底領悟，病在哪裡？』大慧禪師說：『你的病最是古怪，世上的醫生都束手無策。為什麼呢？別人死了活不過來，你現在活了卻未曾死過。要到大安樂的田地，必須死一回才行。』他更加疑惑不解。後來進入方丈室，大慧禪師問：『吃粥了嗎？洗缽了嗎？去掉藥忌，說一句來！』
【English Translation】 Modern English version: Once he thoroughly understood, how could he still be intoxicated by secular scriptures? So he left Nan Yue and went to Yunju Mountain to visit Zen Master Yuanwu. After that, he visited Huangbo Xiang (Zen Master Huangbo, named Xiang) and Gao'an Wu (Zen Master Gao'an, named Wu), and each time the exchanges were perfectly aligned. Because bandits rose up in the Huai and Chu regions, he returned to visit Zen Master Foxin. It happened that Zen Master Dahui was temporarily residing in Guangdi, so he went to follow him. Zen Master Dahui asked him, 'What did you gain at Zen Master Foxin's place? Try to give me one or two examples.' He cited Zen Master Foxin's Dharma talk, picking up the case of Puhua (Zen Master Puhua) saying, 'Zen Master Foxin wouldn't do it this way. If it doesn't come this way, what should be done?' Then he would strike down head and face, letting him divide his body everywhere. Zen Master Dahui asked, 'What do you think?' He said, 'I don't agree with him; I want to add a footnote at the end.' Zen Master Dahui said, 'This is precisely using illness as the Dharma.' He firmly disagreed with this statement. Zen Master Dahui said, 'Just ponder it and see.' He always thought it was wrong. After ten days, because he remembered Zen Master Haiyin Xin saying, 'The thunder is loud, but there are no raindrops at all,' he began to have no obstructions and went to tell Zen Master Dahui. Zen Master Dahui cited the examples of the Daoist seeing Langye (Zen Master Langye Huijue) and Xiansha (Zen Master Xiansha) and failing to thoroughly understand, questioning him, and he answered them one by one. Zen Master Dahui smiled and said, 'Although you have taken a step forward, you just haven't found the right place. It's like a person chopping a tree; one cut at the root will sever the life force. But you are chopping at the branches; how can you sever the life force? Now, those who talk about Zen everywhere have views like this; what good is it to the matter? Only three or four people have truly received the correct transmission.' He left angrily. The next day, Zen Master Dahui asked, 'Do you still doubt?' He said, 'There is nothing to doubt.' Zen Master Dahui said, 'Just like the ancients meeting, before they even opened their mouths, they already knew each other's truth and falsehood; or upon hearing their words, they could recognize their depth. How is this principle?' He was terrified and sweating profusely, not knowing how to answer. Zen Master Dahui told him to investigate the principle of 'having a phrase or not having a phrase.' Zen Master Dahui passed by Yunmen Hermitage, and he served and followed him. One night, he asked, 'I have come here, but I cannot thoroughly understand; where is the illness?' Zen Master Dahui said, 'Your illness is the most peculiar; the doctors of the world are helpless. Why? Others die and cannot come back to life, but you are alive now but have never died. To reach the land of great bliss, you must die once.' He became even more doubtful and confused. Later, entering the abbot's room, Zen Master Dahui asked, 'Have you eaten porridge? Have you washed your bowl? Put aside the medicinal taboos and say a phrase!'
。云。裂破。慧震威喝曰。你又說禪也。師大悟。慧撾鼓告眾曰。龜毛拈得笑咍怡。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。師亦以頌呈之曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。邵武黃端夫創庵。乞師住持。留二年。東歸分座于鼓山。參政李公邴以教忠迎開法。閱十年。移龜山。 上堂曰。有句無句。如藤倚樹。放憨作么。及至樹倒藤枯。句歸何處。情知汝等諸人卒討頭鼻不著。為甚麼如此。只為分明極。翻令所得遲。 上堂。夢幻空華。何勞把捉。得失是非。一時放卻。擲拂子曰。山僧今日已是放下了也。汝等諸人又作么生。復曰。侍者。收取拂子。 上堂。卓拄杖。喝一喝。曰。不是坐來頻勸酒。自從別後見君稀。便下座。 上堂。一物不將來。兩肩擔不起。直下便承當。坐在屎窖里。還有獨脫出來底么。設有。也是黃龍精。 僧問。文殊為甚麼出女子定不得。曰。山僧今日困。云。罔明為甚麼卻出得。曰。令人疑著。云。恁么則擘開華岳千峰秀。放出黃河一派清。曰。一任卜度。 問。如何是向上事。曰。七十三八十四。師住龜山歲余。以疾歸雲門庵。紹興乙亥二月八日。剃沐更衣。告眾右脅而逝。十五日。阇維。獲設利五色。門人慧空頂歸教忠。六月八日。
【現代漢語翻譯】 現代漢語譯本：慧震威嚴厲地喝道：『你又在說禪了嗎！』 師父因此大悟。慧震敲鼓告訴眾人說：『龜毛也能拈得，令人歡笑開懷，一擊之下，萬重關鎖打開。慶幸平生就在今日，誰說千里迢迢是騙我來的！』 師父也作頌呈上說：『一拶當機，如怒雷轟鳴，驚起須彌山，藏起北斗星。洪波浩渺，浪濤滔天，拈得鼻孔，卻失卻口。』 邵武黃端夫建立庵堂，懇請師父前去住持。師父在那裡住了兩年。後來東歸，在鼓山開講。參政李公邴以教忠寺迎請師父前去開法。過了十年，又移居龜山。 師父上堂說法：『有句無句，如藤倚樹。放下愚癡，要做什麼？及至樹倒藤枯，句歸何處？』 明知你們這些人最終也找不到頭緒。為什麼會這樣？只因爲太分明了，反而使得領悟遲緩。 師父上堂說法：『夢幻空花，何必執著把捉？得失是非，一時都放下。』 擲拂塵說：『山僧我今日已經是放下了。你們這些人又怎麼樣呢？』 又說：『侍者，收起拂塵。』 師父上堂，拄著拄杖，喝一聲，說：『不是坐下來頻繁勸酒，自從分別后見你稀少。』 便下座。 師父上堂：『一物不帶來，兩肩也擔不起。當下便承擔，坐在屎窖里。』 還有能獨自脫身出來的嗎？ 即使有，也是黃龍精。 有僧人問：『文殊菩薩為什麼出不了女子定？』 師父說：『山僧我今日睏倦。』 僧人說：『罔明菩薩為什麼卻能出得來？』 師父說：『令人疑惑。』 僧人說：『這樣說來，就是擘開華岳，千峰秀麗，放出黃河，一派清流。』 師父說：『任你猜測。』 有僧人問：『如何是向上事？』 師父說：『七十三，八十四。』 師父在龜山住了一年多，因病回到雲門庵。紹興乙亥年二月八日，剃頭沐浴更衣，告訴眾人後右脅而逝。十五日，火化，得到五色舍利。門人慧空將舍利頂戴著歸葬于教忠寺。六月八日。
【English Translation】 English version: Huizhen (慧震) sternly shouted, 'Are you talking about Chan again!' The master had a great enlightenment because of this. Huizhen beat the drum and told everyone, 'Even turtle hair can be picked up, making people laugh heartily. With one strike, ten thousand layers of locks are opened. I am fortunate that my life is today. Who says that coming from a thousand miles away was a trick!' The master also presented a verse, saying, 'One 'za' (拶) at the opportune moment is like a thunderous roar, startling Mount Sumeru (須彌山), hiding the Big Dipper. The vast waves are boundless, and the waves are monstrous. Picking up the nostrils, but losing the mouth.' Huang Duanfu (黃端夫) of Shaowu (邵武) built a hermitage and begged the master to come and preside over it. The master lived there for two years. Later, he returned east and lectured at Gushan (鼓山). Li Gongbing (李公邴), the councilor, welcomed the master to Kaifa (開法) Temple to preach the Dharma. After ten years, he moved to Guishan (龜山). The master ascended the hall and said, 'With or without a sentence, like a vine relying on a tree. Putting down ignorance, what are you going to do? When the tree falls and the vine withers, where does the sentence go?' Knowing that you people will eventually not find a clue. Why is this? Just because it is too clear, it makes the understanding slow. The master ascended the hall and said, 'Illusory dreams and empty flowers, why bother to grasp them? Gains and losses, right and wrong, let them all go at once.' He threw the whisk and said, 'I, the mountain monk, have already let go today. What about you people?' He also said, 'Attendant, put away the whisk.' The master ascended the hall, leaning on his staff, shouted, and said, 'It's not that I often persuade you to drink when we sit down, but I have seen you rarely since we parted.' Then he stepped down from the seat. The master ascended the hall: 'Not bringing a thing, and unable to carry it on both shoulders. Immediately take on the responsibility and sit in the dung pit.' Is there anyone who can escape alone? Even if there is, it is also the essence of Huanglong (黃龍).' A monk asked, 'Why can't Manjusri Bodhisattva (文殊菩薩) emerge from the female samadhi?' The master said, 'I, the mountain monk, am sleepy today.' The monk said, 'Why can Wangming Bodhisattva (罔明菩薩) come out?' The master said, 'It makes people suspicious.' The monk said, 'In that case, splitting Mount Hua (華岳), thousands of peaks are beautiful, releasing the Yellow River (黃河), a clear stream.' The master said, 'Let you guess.' A monk asked, 'What is the upward matter?' The master said, 'Seventy-three, eighty-four.' The master lived in Guishan (龜山) for more than a year, and returned to Yunmen Hermitage (雲門庵) due to illness. On the eighth day of the second month of the Yihai year of Shaoxing (紹興乙亥年), he shaved his head, bathed, changed his clothes, and told everyone before passing away on his right side. On the fifteenth day, he was cremated and obtained five-colored sariras (舍利). The disciple Huikong (慧空) carried the sariras on his head and buried them in Jiaozhong Temple (教忠寺). June 8th.
建塔于山之陽。
福州玉泉曇懿禪師
嘗久依圓悟。自謂不疑。紹興初。出住興化祥雲。法席頗剩。大慧入閩。知其所見未諦。致書令來。師遲遲。慧小參。且痛斥。仍榜告四眾。師不得已。破夏謁之。慧鞫其所證。既而曰。汝恁么見解。敢嗣圓悟老人耶。師退院親之。一日。入室。慧問。我要個不會禪底做國師。師云。我做得國師去也。慧喝出。居無何。語之曰。香嚴悟處不在擊竹逿。俱胝得處不在指頭上。師乃頓明。后住玉泉。為慧拈香。繼省慧于小溪。慧升座。舉。雲門一日拈拄杖示眾曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧見拄杖。但喚作拄杖。行但行。坐但坐。總不得動著。慧曰。我不似雲門老人。將虛空。剜窟竉。驀拈拄杖曰。拄杖子不屬有。不屬幻。不屬空。卓一下。曰。凡夫．二乘．緣覺．菩薩。盡向這裡。各隨根性。悉得受用。唯于衲僧分上。為害為冤。要行不得行。要坐不得坐。進一步。則被拄杖子迷卻路頭。退一步。則被拄杖子穿卻鼻孔。只今莫有不甘底么。試出來與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休。正當恁么時合作么生。下座。煩玉泉為眾拈出。師登座。敘謝畢。遂舉前話。曰。適來堂頭和尚恁么批判。大似困魚止濼。病鳥
【現代漢語翻譯】 現代漢語譯本： 在山的南面建造佛塔。
福州玉泉曇懿禪師
曾經長期跟隨圓悟克勤禪師學習，自認為已經沒有疑惑。紹興初年，前往興化祥雲寺擔任住持，門庭頗為興盛。大慧宗杲禪師來到福建，知道他的見解並不究竟，寫信讓他前來。曇懿禪師遲遲不肯前往。大慧禪師在小參時，嚴厲斥責他，並且張榜告示大眾。曇懿禪師不得已，在夏季安居結束后前去拜見大慧禪師。大慧禪師追問他所證悟的境界，然後說：『你這樣的見解，竟然敢說是圓悟老人的繼承人嗎？』曇懿禪師退回自己的院子，親自侍奉大慧禪師。一天，進入方丈室，大慧禪師問：『我想要一個不會禪的人來做國師。』曇懿禪師說：『我做得國師去。』大慧禪師呵斥他出去。不久，大慧禪師對他說：『香嚴智閑禪師的開悟之處不在於擊竹的聲音，俱胝和尚的得道之處不在於一指。』曇懿禪師於是頓悟。後來擔任玉泉寺住持，為大慧禪師拈香。之後又在小溪寺拜見大慧禪師。大慧禪師升座說法，舉出雲門文偃禪師的例子，說：『雲門禪師有一天拿起拄杖向大眾展示，說：凡夫執著地認為是實有，二乘聖者分析認為是空無，緣覺認為是虛幻的存在，菩薩則認為當體即是空。衲僧見到拄杖，只稱它為拄杖，行走就只是行走，坐下就只是坐下，總是不可以動念執著。』大慧禪師說：『我不像雲門老人，在虛空中挖窟窿。』隨即拿起拄杖說：『這拄杖不屬於有，不屬於幻，不屬於空。』用拄杖敲了一下，說：『凡夫、二乘、緣覺、菩薩，都在這裡，各自隨著自己的根性，都能得到受用。唯獨在衲僧這裡，是危害是冤家，想要行走卻不能行走，想要坐下卻不能坐下。進一步，就會被拄杖迷惑了道路，退一步，就會被拄杖穿透鼻孔。現在莫非有不甘心的人嗎？試著出來與拄杖相見。如果沒有，明年還有新的枝條生長，擾亂春風終究不會停止。』正在這個時候應該如何做呢？』說完下座，請玉泉寺住持為大眾拈出。曇懿禪師登上法座，敘述感謝之意完畢，於是舉起之前大慧禪師所說的話，說：『剛才堂頭和尚這樣批判，很像困在淺水中的魚，生病的鳥。
【English Translation】 English version: Building a pagoda on the sunny side of the mountain.
Chan Master Tan Yi of Yuquan Temple in Fuzhou
Once followed Yuanwu Keqin (圜悟克勤, a famous Chan master of the Linji school) for a long time, claiming to have no doubts. In the early years of the Shaoxing era (1131-1162), he went to Xinghua Xiangyun Temple to serve as abbot, where his Dharma assembly flourished. When Dahui Zonggao (大慧宗杲, another famous Chan master of the Linji school) arrived in Fujian, he knew that Tan Yi's understanding was not thorough, so he wrote a letter inviting him to come. Master Tan Yi hesitated. Dahui held a small Dharma assembly and severely rebuked him, also posting a notice to the four assemblies. Master Tan Yi had no choice but to visit him after the summer retreat. Dahui questioned him about his enlightened state, and then said, 'With such understanding, how dare you claim to be a successor of the old man Yuanwu?' Master Tan Yi retreated to his own courtyard and personally served Dahui. One day, he entered the abbot's room, and Dahui asked, 'I want someone who doesn't understand Chan to be the national teacher.' Master Tan Yi said, 'I can be the national teacher.' Dahui shouted him out. Soon after, Dahui said to him, 'Xiangyan Zhixian's (香嚴智閑, a Chan master) enlightenment was not in the sound of striking bamboo, and the attainment of Kuti (俱胝, a Chan master) was not in the one finger.' Master Tan Yi then had a sudden enlightenment. Later, he became the abbot of Yuquan Temple, offering incense for Dahui. Later, he visited Dahui at Xiaoxi Temple. Dahui ascended the seat and cited the example of Yunmen Wenyan (雲門文偃, a Chan master), saying, 'One day, Yunmen held up a staff and showed it to the assembly, saying: Ordinary people stubbornly believe it exists, the two vehicles (二乘, referring to Śrāvakas and Pratyekabuddhas) analyze it and say it is non-existent, the Pratyekabuddhas call it illusory existence, and the Bodhisattvas consider it as emptiness in its very essence. When a monastic sees a staff, just call it a staff, walking is just walking, sitting is just sitting, and one must not move with attachment.' Dahui said, 'I am not like the old man Yunmen, digging holes in the void.' Immediately, he picked up the staff and said, 'This staff does not belong to existence, does not belong to illusion, does not belong to emptiness.' He struck the staff once and said, 'Ordinary people, the two vehicles, Pratyekabuddhas, and Bodhisattvas, all are here, each according to their own nature, can receive benefit. Only for the monastics, it is a harm and an enemy, wanting to walk but unable to walk, wanting to sit but unable to sit. Taking a step forward, one will be confused by the staff, taking a step back, one's nostrils will be pierced by the staff. Now, is there anyone who is not reconciled? Try to come out and meet the staff. If not, next year there will be new branches, disturbing the spring breeze will not stop.' What should be done at this very moment?' After finishing speaking, he descended from the seat and asked the abbot of Yuquan Temple to explain it to the assembly. Master Tan Yi ascended the Dharma seat, finished expressing his gratitude, and then cited the words of Dahui, saying, 'The abbot just criticized in this way, much like a fish trapped in shallow water, a sick bird.'
棲蘆。若是玉泉即不然。拈掛杖曰。拄杖子能有．能無．能幻．能空。凡夫．二乘．緣覺．菩薩。卓一下。曰。向這裡百雜碎。唯于衲僧分上。如龍得水。似虎靠山。要行便行。要坐便坐。進一步。則乾坤震動。退一步。則草偃風行。且道不進不退一句作么生道。良久。曰。閑持經卷倚松立。笑問客從何處來。下座。舉眾拜之(或出圓悟下)。
饒州薦福悟本禪師
江之湖口人。初住博山。 上堂曰。高揖釋迦。不拜彌勒者。與三十拄杖。何故。為他只會步步登高。不會從空放下。東家牽犁。西家拽杷者。與三十拄杖。何故。為他只會從空放下。不會步步登高。山僧恁么道。還有過也無。眾中莫有點檢得出者么。若點檢得出。須彌南畔。把手共行。若點檢不出。布袋里老鴉。雖活如死。 上堂。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提喝無說以顯道。釋梵絕視聽而雨華。大眾。這一隊不唧𠺕漢。無端將祖父田園私地結契。一時華擘了也。致令後代兒孫。千載之下。上無片瓦遮頭。下無卓錐之地。博山當時若見。十字路頭掘個無庭坑。喚來一時埋卻。免見遞相鈍置。何謂如此。不見道。家肥生孝子。國霸有謀臣。
福州西禪此庵守凈禪師(敘語未詳)
上堂曰。談玄說妙。撒屎撒尿。行棒行
【現代漢語翻譯】 現代漢語譯本： 棲蘆（地名）。若是玉泉（地名）就不是這樣了。拿起拄杖說：『這拄杖子，能有，能無，能幻化，能空寂。無論是凡夫、聲聞、緣覺、菩薩。』頓了一下，說：『在這裡被打得粉碎。唯獨在衲僧（指僧人）的份上，如龍得水，似虎靠山。要走便走，要坐便坐。進一步，則乾坤震動；退一步，則草偃風行。』那麼，不進不退這一句該怎麼說呢？良久，說：『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』下座。大眾向他禮拜（或出自圓悟（禪師名號）之後）。
饒州薦福悟本禪師
是江州湖口人。最初住在博山（地名）。上堂說法時說：『高傲地作揖釋迦（釋迦牟尼佛），不拜彌勒（彌勒菩薩）的人，要打三十拄杖。為什麼？因為他只會步步登高，不會從空中放下。東家牽犁，西家拽耙的人，要打三十拄杖。為什麼？因為他只會從空中放下，不會步步登高。』山僧我這樣說，還有過錯嗎？大眾中莫有人能點檢出來嗎？如果能點檢出來，就在須彌山（佛教名山）南邊，把手一起走。如果點檢不出來，就像布袋里的老鴉，雖然活著卻如同死去。上堂說法。釋迦（釋迦牟尼佛）在摩竭（古印度國名）掩室，凈名（維摩詰）在毗耶（古印度城市）杜口，須菩提（佛陀弟子）用無說來顯道，釋梵（帝釋天和梵天）斷絕視聽而雨花。大眾，這一隊不中用的人，無端地將祖父的田園私下結契，一時都毀壞了。導致後代子孫，千年之下，上無片瓦遮頭，下無立錐之地。博山（地名）當時如果見到，就在十字路口挖個沒有庭院的坑，把他們叫來一時埋掉，免得互相耽誤。為什麼這麼說？不見道，家肥生孝子，國霸有謀臣。
福州西禪此庵守凈禪師（敘語未詳）
上堂說法時說：『談玄說妙，如同撒屎撒尿。行棒行喝，'
【English Translation】 English version: Qilu (place name). If it were Yuquan (place name), it would not be like this. He picked up his staff and said, 'This staff can exist, can not exist, can transform, and can be empty. Whether it be ordinary people, Sravakas, Pratyekabuddhas, or Bodhisattvas.' He paused and said, 'Here, everything is smashed to pieces. Only for the monks, it is like a dragon getting water, like a tiger relying on a mountain. If you want to walk, then walk; if you want to sit, then sit. Take one step forward, and heaven and earth will shake; take one step back, and the grass will bend in the wind.' So, how should one say the phrase 'neither advancing nor retreating'? After a long silence, he said, 'Leisurely holding scriptures, leaning against a pine tree, smiling and asking the guest where he comes from.' He descended from the seat. The assembly bowed to him (or this passage comes after Yuanwu (a Zen master's name)).
Zen Master Wuben of Jianfu Temple in Raozhou
He was from Hukou in Jiangzhou. He first resided at Boshan (place name). In his Dharma talk, he said, 'Those who arrogantly bow to Sakyamuni (Sakyamuni Buddha) but do not bow to Maitreya (Maitreya Bodhisattva) should be struck thirty times with a staff. Why? Because they only know how to climb step by step, but do not know how to let go from emptiness. Those who plow in the east and harrow in the west should be struck thirty times with a staff. Why? Because they only know how to let go from emptiness, but do not know how to climb step by step.' Is there any fault in what I, this mountain monk, have said? Is there anyone in the assembly who can point it out? If you can point it out, then on the south side of Mount Sumeru (a Buddhist sacred mountain), we will walk hand in hand. If you cannot point it out, you are like a crow in a bag, alive but as good as dead.' In his Dharma talk, he said, 'Sakyamuni (Sakyamuni Buddha) closed his room in Magadha (an ancient Indian kingdom), Vimalakirti (a Buddhist figure) kept silent in Vaishali (an ancient Indian city), Subhuti (a disciple of the Buddha) used non-speaking to reveal the Way, and Sakra and Brahma (Indra and Brahma) cut off sight and hearing and rained down flowers. Assembly, this useless bunch, groundlessly made private contracts for their ancestral fields, destroying them all at once. This has led to descendants, thousands of years later, having no tile above their heads to shelter them and no land below to stand on. If Boshan (place name) had seen this at the time, he would have dug a pit without a courtyard at the crossroads and buried them all at once, to avoid them delaying each other. Why do I say this? Have you not heard it said that a wealthy family produces filial sons, and a powerful state has resourceful ministers?'
Zen Master Shoujing of Ciao Hermitage at Xichan Temple in Fuzhou (preface unknown)
In his Dharma talk, he said, 'Talking about mystery and explaining the wonderful is like scattering excrement and urine. Wielding the stick and shouting,'
喝。將鹽止渴。立主立賓。華擘宗乘。設或總不恁么。又是鬼窟里坐。到這裡。山僧已是打退鼓。且道諸人尋常心憤憤。口悱悱。合作么生。莫將閑學解。埋沒祖師心。 上堂。坐斷毗盧頂[寧頂]。須是沒量大人。若是沒量大人。不坐毗盧頂[寧頂]。 上堂。若也單明自己。不悟目前。此人有眼無足。若也只悟目前。不明自己。此人有足無眼。直得眼足相資。如車二輪。如鳥二翼。正好勘過了打。 上堂。今朝臘月九。窮漢外邊走。雖然不還家。卻是他好手。既是不還家。因甚麼卻道他好手。陋巷不騎金色馬。回途卻著破襕衫。 上堂。九夏炎炎大熱。木人汗流不輟。夜來一兩便涼。莫道山僧不說。以拂子擊禪床。下坐。 上堂。若欲正提綱。直須大地荒。欲來沖雪刃。未免露鋒铓。當恁么時。釋迦老子出頭不得即不問。你諸人只如馬鐙里藏身。又作么生話會。 上堂。道是常道。心是常心。汝等諸人聞山僧恁么道。便云我會也。大盡三十日。小盡二十九。頭上是天。腳下是地。耳里聞聲。鼻里出氣。忽若四大海水在你頭上。毒蛇穿你眼睛。蝦蟆入你鼻孔。又作么生。 上堂。文殊普賢談理事。臨濟德山行棒喝。東禪一覺到天明。偏愛風從涼處發。咄。 上堂。佛祖頂[寧*頂]上。有破天大路。未透生死關
【現代漢語翻譯】 現代漢語譯本： 『喝。將鹽止渴。』這就像用鹽來止渴一樣，是徒勞無功的。 『立主立賓。華擘宗乘。』無論是立主還是立賓，都是在分別宗乘。 『設或總不恁么。又是鬼窟里坐。』如果以上都不是，那就是坐在鬼窟里，毫無出路。 『到這裡。山僧已是打退鼓。』說到這裡，我已經退了一步。 『且道諸人尋常心憤憤。口悱悱。合作么生。』那麼，你們平常心裡憤憤不平，口裡不停地抱怨，又該如何是好呢？ 『莫將閑學解。埋沒祖師心。』不要用空洞的學理解釋，埋沒了祖師的真正心意。
『上堂。坐斷毗盧頂（Vairochana's summit）。須是沒量大人。』要坐斷毗盧頂（Vairochana's summit），必須是超越常人的大人物。 『若是沒量大人。不坐毗盧頂（Vairochana's summit）。』如果真是超越常人的大人物，反而不會執著于坐在毗盧頂（Vairochana's summit）。
『上堂。若也單明自己。不悟目前。此人有眼無足。』如果只是明白自己，卻不領悟當下，這個人就像有眼睛卻沒有腳。 『若也只悟目前。不明自己。此人有足無眼。』如果只是領悟當下，卻不明白自己，這個人就像有腳卻沒有眼睛。 『直得眼足相資。如車二輪。如鳥二翼。正好勘過了打。』只有眼睛和腳互相配合，像車的兩個輪子，像鳥的兩隻翅膀，才能真正地勘驗並超越。
『上堂。今朝臘月九。窮漢外邊走。』今天臘月二十九，窮人在外面奔波。 『雖然不還家。卻是他好手。』雖然沒有回家，但他卻是個好手。 『既是不還家。因甚麼卻道他好手。』既然沒有回家，為什麼說他是個好手呢？ 『陋巷不騎金色馬。回途卻著破襕衫。』即使身處陋巷也不騎金色的馬，即使回家也穿著破舊的衣服。
『上堂。九夏炎炎大熱。木人汗流不輟。』盛夏酷暑，木頭人也汗流不止。 『夜來一兩便涼。莫道山僧不說。』夜裡稍微涼快一點，不要說我沒有告訴你們。 『以拂子擊禪床。下坐。』用拂子敲擊禪床，然後下座。
『上堂。若欲正提綱。直須大地荒。』如果想要真正抓住綱領，就必須經歷大地的荒蕪。 『欲來沖雪刃。未免露鋒铓。』想要衝破雪亮的刀刃，難免會露出鋒芒。 『當恁么時。釋迦老子出頭不得即不問。你諸人只如馬鐙里藏身。又作么生話會。』當這種時候，即使釋迦老子也無法出頭，更何況你們這些像藏在馬鐙里的人，又該如何理解呢？
『上堂。道是常道。心是常心。』道是永恒的道，心是永恒的心。 『汝等諸人聞山僧恁么道。便云我會也。』你們聽到我這麼說，就說自己明白了。 『大盡三十日。小盡二十九。頭上是天。腳下是地。耳里聞聲。鼻里出氣。』大月三十天，小月二十九天，頭上是天，腳下是地，耳朵里聽到聲音，鼻子里呼出氣息。 『忽若四大海水在你頭上。毒蛇穿你眼睛。蝦蟆入你鼻孔。又作么生。』如果四大海水在你頭上，毒蛇鉆進你的眼睛，蛤蟆進入你的鼻孔，又該怎麼辦呢？
『上堂。文殊（Manjusri）普賢（Samantabhadra）談理事。臨濟（Linji）德山（Deshan）行棒喝。』文殊（Manjusri）和普賢（Samantabhadra）談論理和事，臨濟（Linji）和德山（Deshan）使用棒喝。 『東禪一覺到天明。偏愛風從涼處發。』在東禪寺一覺睡到天亮，特別喜歡從涼爽的地方吹來的風。 『咄。』喝。
『上堂。佛祖頂（Buddha's summit）上有破天大路。未透生死關。』在佛祖的頭頂上，有一條通往天空的大路，但還沒有穿透生死關。
【English Translation】 English version: 'Drink. Use salt to quench thirst.' This is like using salt to quench thirst, which is futile. 'Establish the host, establish the guest. Distinguish the tenets of the school.' Whether establishing the host or the guest, it is to distinguish the tenets of the school. 'Suppose it's not like this at all. Then you are sitting in a ghost cave.' If none of the above is true, then you are sitting in a ghost cave, with no way out. 'Coming to this point, this monk has already retreated.' Speaking of this, I have already taken a step back. 'Then tell me, how should you usually deal with your resentful hearts and complaining mouths?' So, how should you usually deal with your resentful hearts and constantly complaining mouths? 'Do not bury the mind of the patriarch with idle learning and explanations.' Do not bury the true intention of the patriarch with empty learning and explanations.
'Ascending the hall. Sitting atop Vairochana's summit. It must be a person of immeasurable capacity.' To sit atop Vairochana's summit, one must be a great person beyond the ordinary. 'If it is a person of immeasurable capacity, he will not sit atop Vairochana's summit.' If one is truly a great person beyond the ordinary, they will not be attached to sitting atop Vairochana's summit.
'Ascending the hall. If one only understands oneself but does not understand the present moment, this person has eyes but no feet.' If one only understands oneself but does not understand the present moment, this person is like having eyes but no feet. 'If one only understands the present moment but does not understand oneself, this person has feet but no eyes.' If one only understands the present moment but does not understand oneself, this person is like having feet but no eyes. 'Only when eyes and feet support each other, like two wheels of a cart, like two wings of a bird, can one truly examine and surpass.' Only when eyes and feet cooperate with each other, like the two wheels of a cart, like the two wings of a bird, can one truly examine and surpass.
'Ascending the hall. Today is the twenty-ninth day of the twelfth lunar month. A poor man is walking outside.' Today is the twenty-ninth day of the twelfth lunar month, and a poor man is running around outside. 'Although he does not return home, he is a good hand.' Although he does not return home, he is a good hand. 'Since he does not return home, why say he is a good hand?' Since he does not return home, why say he is a good hand? 'He does not ride a golden horse in a humble alley, but wears a tattered robe on the way back.' Even in a humble alley, he does not ride a golden horse; even when returning home, he wears tattered clothes.
'Ascending the hall. In the scorching heat of summer, the wooden man sweats incessantly.' In the scorching heat of summer, even the wooden man sweats incessantly. 'A slight coolness comes at night. Don't say I didn't tell you.' A slight coolness comes at night; don't say I didn't tell you. 'Strikes the Zen bed with a whisk. Descends from the seat.' Strikes the Zen bed with a whisk, then descends from the seat.
'Ascending the hall. If you want to truly grasp the key, you must experience the desolation of the earth.' If you want to truly grasp the key, you must experience the desolation of the earth. 'If you want to break through the snowy blade, you will inevitably reveal your edge.' If you want to break through the snowy blade, you will inevitably reveal your edge. 'At such a time, if even Shakyamuni Buddha cannot come forward, I will not ask. How can you, who are like hiding in stirrups, understand?' At such a time, even Shakyamuni Buddha cannot come forward, let alone you, who are like hiding in stirrups, how can you understand?
'Ascending the hall. The Dao is the constant Dao, the mind is the constant mind.' The Dao is the eternal Dao, the mind is the eternal mind. 'When you hear me say this, you say you understand.' When you hear me say this, you say you understand. 'The big month has thirty days, the small month has twenty-nine days, above is the sky, below is the earth, the ears hear sounds, the nose breathes.' The big month has thirty days, the small month has twenty-nine days, above is the sky, below is the earth, the ears hear sounds, the nose breathes. 'If the four great seas are on your head, poisonous snakes pierce your eyes, and toads enter your nostrils, what will you do?' If the four great seas are on your head, poisonous snakes pierce your eyes, and toads enter your nostrils, what will you do?
'Ascending the hall. Manjusri and Samantabhadra discuss principle and phenomena. Linji and Deshan use shouts and blows.' Manjusri (Manjusri) and Samantabhadra (Samantabhadra) discuss principle and phenomena, Linji (Linji) and Deshan (Deshan) use shouts and blows. 'Awakening in Dongchan Temple until dawn, especially loving the wind blowing from a cool place.' Awakening in Dongchan Temple until dawn, especially loving the wind blowing from a cool place. 'Hmph.' A shout.
'Ascending the hall. On the Buddha's summit, there is a great road to the sky, but the gate of life and death has not been penetrated.' On the Buddha's summit, there is a great road to the sky, but the gate of life and death has not been penetrated.
。如何敢進步。進步不進步。大千沒遮護。一句絕言詮。那吒擎鐵柱。 開堂日。拈香罷。師就座。南堂和尚白槌云。法筵龍象眾。當觀第一義。師隨聲便喝曰。此是第幾義。久參先德。已辨來端。後學有疑。何妨請問。僧問。阿難問迦葉。世尊傳金襕外。別傳何物。迦葉喚阿難。阿難應諾。未審此意如何。曰。切忌動著。云。只如迦葉道。倒卻門前剎竿著。又作么生。曰。石牛橫古路。云。只如和尚于佛日處。還有這個訊息也無。曰。無這個訊息。云。爭奈定光金地遙招手。智者江陵暗點頭。曰。莫將庭際柏。輕比路傍蒿。僧禮拜。師乃曰。定光金地遙招手。智者江陵暗點頭。已是白雲千萬里。那堪於此未知休。設或於此便休去。一場狼藉不少。還有檢點得出者么。如無。山僧今日失利。 問。佛佛授手。祖祖相傳。未審傳個甚麼。曰。速禮三拜。 問。永嘉道。不見一法即如來。方得名為觀自在。此意如何。曰。獼猴弄黐膠。云。千江有水千江月。萬里無雲萬里天。曰。胡猻系露柱。問。不施寸刃。請師相見。曰。逢強即弱。云。何得埋兵掉鬥。曰。只為阇梨寸刃不施。云。未審向上還有事也無。曰。有。云。如何是向上事。曰。敗將不斬。 問。古佛堂前。甚麼人先到。曰。無眼村翁。云。未審如何趣向。曰。
【現代漢語翻譯】 現代漢語譯本：如何敢於進步？進步還是不進步，整個大千世界都沒有遮蔽和守護。用一句話來完全表達，就像那吒（佛教護法神）擎著鐵柱一樣。
開堂這天，拈香完畢后，師父就座。南堂和尚敲槌說：『法筵龍象眾，當觀第一義。』師父隨即便喝道：『這是第幾義？』長久參學的先輩，已經辨明來龍去脈。後學之人有疑問，不妨請問。
僧人問：『阿難（佛陀十大弟子之一）問迦葉（佛陀十大弟子之一），世尊（釋迦牟尼佛的尊稱）傳金襕袈裟之外，還另外傳了什麼？』迦葉喚阿難，阿難應諾。不知道這是什麼意思？』師父說：『切忌觸動它。』僧人說：『就像迦葉說，倒卻門前剎竿一樣，又該怎麼理解？』師父說：『石牛橫在古老的道路上。』僧人說：『就像和尚您在佛誕日，還有這個訊息嗎？』師父說：『沒有這個訊息。』僧人說：『爭奈定光佛（過去佛之一）在金地遙遙招手，智者大師（隋代高僧）在江陵暗自點頭。』師父說：『不要將庭院裡的柏樹，輕易地比作路旁的蒿草。』僧人禮拜。
師父於是說：『定光佛在金地遙遙招手，智者大師在江陵暗自點頭，已經是白雲千萬里之遙遠，哪裡還能夠在這裡不知休止？』假設在這裡就停止，那將是一場狼藉不堪的局面。還有能夠檢查得出問題的人嗎？如果沒有，山僧我今天就失敗了。
問：『佛佛授手，祖祖相傳，不知道傳的是什麼？』師父說：『快禮拜三下。』
問：『永嘉禪師（唐代禪師）說，不見一法即如來（佛的稱號），才能稱為觀自在（觀世音菩薩的別稱）。這是什麼意思？』師父說：『獼猴玩弄黏膠。』僧人說：『千江有水千江月，萬里無雲萬里天。』師父說：『猢猻被拴在露柱上。』
問：『不施寸刃，請師父相見。』師父說：『逢強則弱。』僧人說：『為何要埋兵藏鬥？』師父說：『只因爲你沒有施展寸刃。』僧人說：『不知道向上還有什麼事？』師父說：『有。』僧人說：『什麼是向上事？』師父說：『敗將不斬。』
問：『古佛堂前，什麼人先到？』師父說：『無眼村翁。』僧人說：『不知道如何趨向？』師父說：
【English Translation】 English version: How dare one advance? Whether advancing or not, the entire cosmos is without cover or protection. A single phrase expresses it completely, like Nata (a Buddhist guardian deity) holding an iron pillar.
On the day of the opening ceremony, after offering incense, the master took his seat. The abbot of Nantang struck the gavel and said, 'The assembly at the Dharma banquet is like dragons and elephants; one should contemplate the First Principle.' The master immediately shouted, 'Which principle is this?' Those who have studied with previous masters for a long time have already discerned the origin and end. If later learners have doubts, they may as well ask.
A monk asked, 'Ananda (one of the Buddha's ten great disciples) asked Kashyapa (one of the Buddha's ten great disciples), besides the golden kasaya (robe), what else did the World-Honored One (a title for Shakyamuni Buddha) transmit?' Kashyapa called out to Ananda, and Ananda responded. I wonder what this means?' The master said, 'Be careful not to touch it.' The monk said, 'Just like Kashyapa said, 'Knock down the flagpole in front of the gate,' how should that be understood?' The master said, 'A stone ox lies across the ancient road.' The monk said, 'Just like you, Master, on the Buddha's birthday, do you have this news?' The master said, 'There is no such news.' The monk said, 'Despite that, Dipankara Buddha (one of the past Buddhas) remotely beckons in the golden land, and Zhiyi (a prominent Sui dynasty monk) secretly nods in Jiangling.' The master said, 'Do not lightly compare the cypress in the courtyard to the artemisia by the roadside.' The monk bowed.
The master then said, 'Dipankara Buddha remotely beckons in the golden land, and Zhiyi secretly nods in Jiangling; it is already a distance of thousands of miles of white clouds. How can one still not cease here?' If one were to stop here, it would be a messy situation. Is there anyone who can examine and find the problem? If not, I, this mountain monk, have failed today.'
Asked: 'Buddha hands to Buddha, ancestor transmits to ancestor, I wonder what is being transmitted?' The master said, 'Quickly bow three times.'
Asked: 'Yongjia (a Tang dynasty Chan master) said, 'Not seeing a single dharma is thus the Tathagata (title of the Buddha), only then can one be called Avalokiteshvara (name of the Bodhisattva of compassion).' What does this mean?' The master said, 'A monkey plays with sticky glue.' The monk said, 'A thousand rivers have water, a thousand rivers have the moon; ten thousand miles have no clouds, ten thousand miles have the sky.' The master said, 'A monkey is tied to a dew-covered pillar.'
Asked: 'Without using an inch of blade, please meet the master.' The master said, 'Meeting strength, one is weak.' The monk said, 'Why bury soldiers and hide weapons?' The master said, 'Only because you have not used an inch of blade.' The monk said, 'I wonder if there is anything further upward?' The master said, 'There is.' The monk said, 'What is the upward matter?' The master said, 'A defeated general is not slain.'
Asked: 'Before the ancient Buddha hall, who arrives first?' The master said, 'A blind village elder.' The monk said, 'I wonder how to proceed?' The master said:
楖栗橫擔。
建寧府開善密庵道謙禪師
本郡人(遺其氏)。具戒。游東都。于圓悟會中師事大慧。迨慧補徑山。師侍行。未幾。遣之零陵。致訊紫巖居士。于中途倏然契悟。既回。慧特為印可。歸隱仙州山。四眾雲集。法席鼎盛。寶學劉公彥修請居開善。 上堂曰。去年也有個六月十五。今年也有個六月十五。去年六月十五。少卻今年六月十五。今年六月十五。多卻去年六月十五。多處不用減。少處不用添。既不用添。又不用減。則多處多用。少處少用。乃喝一喝。曰。是多。是少。良久。曰。箇中消息子。能有幾人知。 上堂。洞山麻三斤。將去無星秤子上定過。每一斤恰有一十六兩二百錢重。更不少一厘。正與趙州殿里底一般。只不合被大愚鋸解秤錘。卻教人理會不得。如今若要理會得。但問取雲門乾屎橛。 上堂。有句無句。如藤倚樹。撞倒燈籠。打破露拄。佛殿奔忙。僧堂回顧。子細看來。是甚傢俱。咄。只堪打老鼠。 上堂。諸人從僧堂里恁么上來。少間。從法堂頭恁么下去。並不曾差了一步。因甚麼卻不會。良久。曰。只為分明極。翻令所得遲。 上堂。舉。馬大師道。即心即佛。師曰。錯。又道。非心非佛。師曰。錯。南泉道。不是心。不是佛。不是物。師曰。錯。若人破得此三個硬塞
【現代漢語翻譯】 現代漢語譯本： 楖栗橫擔（zhèlì héngdān）。
建寧府開善密庵道謙禪師
本郡人（遺其氏）。受過具足戒。遊歷東都，在圓悟克勤的門下師事大慧宗杲。等到大慧宗杲住持徑山，道謙禪師侍奉跟隨。沒過多久，大慧宗杲派遣他前往零陵，向紫巖居士致問。途中忽然契悟。回來后，大慧宗杲特地為他印可。之後歸隱仙州山，四方僧眾雲集，法席非常興盛。寶學劉公彥修請他住持開善寺。上堂說法時說：『去年也有個六月十五，今年也有個六月十五。去年六月十五，少了今年的六月十五；今年六月十五，多了去年的六月十五。多處不用減，少處不用添。既不用添，又不用減，那麼多處就多用，少處就少用。』於是喝一聲，說：『是多？是少？』良久，說：『箇中消息，能有幾人知道？』
上堂說法。洞山良價說麻三斤，拿去無星秤上稱過，每一斤恰好有一十六兩二百錢重，一點也不少。正和趙州從諗殿里的一樣。只是不該被大愚鋸斷秤錘，反而教人理解不了。如今若要理解，只問雲門文偃乾屎橛（gān shǐ jué，指禪宗用語，比喻無用之物）。
上堂說法。有句無句，如藤倚樹。撞倒燈籠，打破露柱。佛殿奔忙，僧堂回顧。仔細看來，是什麼傢俱？咄！只配打老鼠。
上堂說法。諸位從僧堂里這樣上來，一會兒，又從法堂頭這樣下去，並沒有差一步。為什麼卻不會（悟道）？良久，說：『只因爲太分明了，反而使得領悟遲緩。』
上堂說法。舉例。馬祖道一說：『即心即佛。』道謙禪師說：『錯。』又說：『非心非佛。』道謙禪師說：『錯。』南泉普愿說：『不是心，不是佛，不是物。』道謙禪師說：『錯。』如果有人能打破這三個硬塞（yìng sāi，指障礙）。』 English version: 楖栗橫擔 (zhèlì héngdān).
Chan Master Mi'an Daoqian of Kaisan Temple, Jianning Prefecture
A native of this prefecture (his family name is unknown). He received the full precepts. He traveled to Dongdu and served Dahui Zonggao in the assembly of Yuanwu Keqin. When Dahui took charge of Jingshan, the master attended him. Before long, Dahui sent him to Lingling to inquire with Layman Ziyan. On the way, he suddenly attained enlightenment. Upon his return, Dahui especially certified him. Afterwards, he retired to Xianzhou Mountain, where monks and laypeople gathered, and his Dharma seat flourished. Liu Gong Yanxiu of Baoxue invited him to reside at Kaisan Temple. In an ascending-the-hall Dharma talk, he said: 'Last year there was a fifteenth day of the sixth month, and this year there is also a fifteenth day of the sixth month. Last year's fifteenth day of the sixth month is less than this year's fifteenth day of the sixth month; this year's fifteenth day of the sixth month is more than last year's fifteenth day of the sixth month. Where there is more, there is no need to subtract; where there is less, there is no need to add. Since there is no need to add and no need to subtract, then use more where there is more, and use less where there is less.' Then he gave a shout and said: 'Is it more? Is it less?' After a long pause, he said: 'How many people can know the message within this?'
Ascending the hall. Dongshan Liangjie said 'Three pounds of flax.' Take it to the steelyard without stars and weigh it. Each pound is exactly sixteen taels and two hundred cash heavy, not a fraction less. It is exactly the same as the one in the hall of Zhaozhou Congshen. It's just that it shouldn't have been sawn apart by Dayu, causing people to be unable to understand. Now, if you want to understand, just ask Yunmen Wenyan about the dried shit stick (gān shǐ jué, a Chan term, a metaphor for something useless).
Ascending the hall. With a phrase or without a phrase, like a vine clinging to a tree. Knocking over the lantern, breaking the pillar. Rushing about in the Buddha hall, looking back in the monks' hall. Looking closely, what kind of furniture is it? Bah! It's only good for catching mice.
Ascending the hall. You all came up like this from the monks' hall, and in a little while, you will go down like this from the Dharma hall, without missing a step. Why is it that you don't understand (achieve enlightenment)? After a long pause, he said: 'It is precisely because it is too clear that understanding is delayed.'
Ascending the hall. He cited the example of Mazu Daoyi saying: 'The mind is the Buddha.' Chan Master Daoqian said: 'Wrong.' He also said: 'Neither mind nor Buddha.' Chan Master Daoqian said: 'Wrong.' Nanquan Puyuan said: 'Not mind, not Buddha, not thing.' Chan Master Daoqian said: 'Wrong.' If someone can break through these three blockages (yìng sāi, refers to obstacles).'
【English Translation】 楖栗橫擔 (zhèlì héngdān).
Chan Master Mi'an Daoqian of Kaisan Temple, Jianning Prefecture
A native of this prefecture (his family name is unknown). He received the full precepts. He traveled to Dongdu and served Dahui Zonggao in the assembly of Yuanwu Keqin. When Dahui took charge of Jingshan, the master attended him. Before long, Dahui sent him to Lingling to inquire with Layman Ziyan. On the way, he suddenly attained enlightenment. Upon his return, Dahui especially certified him. Afterwards, he retired to Xianzhou Mountain, where monks and laypeople gathered, and his Dharma seat flourished. Liu Gong Yanxiu of Baoxue invited him to reside at Kaisan Temple. In an ascending-the-hall Dharma talk, he said: 'Last year there was a fifteenth day of the sixth month, and this year there is also a fifteenth day of the sixth month. Last year's fifteenth day of the sixth month is less than this year's fifteenth day of the sixth month; this year's fifteenth day of the sixth month is more than last year's fifteenth day of the sixth month. Where there is more, there is no need to subtract; where there is less, there is no need to add. Since there is no need to add and no need to subtract, then use more where there is more, and use less where there is less.' Then he gave a shout and said: 'Is it more? Is it less?' After a long pause, he said: 'How many people can know the message within this?'
Ascending the hall. Dongshan Liangjie said 'Three pounds of flax.' Take it to the steelyard without stars and weigh it. Each pound is exactly sixteen taels and two hundred cash heavy, not a fraction less. It is exactly the same as the one in the hall of Zhaozhou Congshen. It's just that it shouldn't have been sawn apart by Dayu, causing people to be unable to understand. Now, if you want to understand, just ask Yunmen Wenyan about the dried shit stick (gān shǐ jué, a Chan term, a metaphor for something useless).
Ascending the hall. With a phrase or without a phrase, like a vine clinging to a tree. Knocking over the lantern, breaking the pillar. Rushing about in the Buddha hall, looking back in the monks' hall. Looking closely, what kind of furniture is it? Bah! It's only good for catching mice.
Ascending the hall. You all came up like this from the monks' hall, and in a little while, you will go down like this from the Dharma hall, without missing a step. Why is it that you don't understand (achieve enlightenment)? After a long pause, he said: 'It is precisely because it is too clear that understanding is delayed.'
Ascending the hall. He cited the example of Mazu Daoyi saying: 'The mind is the Buddha.' Chan Master Daoqian said: 'Wrong.' He also said: 'Neither mind nor Buddha.' Chan Master Daoqian said: 'Wrong.' Nanquan Puyuan said: 'Not mind, not Buddha, not thing.' Chan Master Daoqian said: 'Wrong.' If someone can break through these three blockages (yìng sāi, refers to obstacles).'
。許他參學中著得個眼。其或未然。毗嵐風忽起。驚著梵王睡。
慶元府育王大圓遵璞禪師
長溪人。幼同玉泉懿問道圓悟數載。建炎初還里。佐懿于莆中祥雲。紹興甲寅春。大慧居洋嶼。師往訊之。入室次。慧問三聖．興化出不出。為人不為人話。你道這兩個老漢還有出身處也無。師于慧膝上打一拳。慧曰。只你這一拳。為三聖出氣。為興化出氣。速道。速道。師擬議。慧便打。復謂曰。你第一不得忘了這一棒。后因慧室中問僧曰。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門便道是甚麼。睦州見僧便道現成公案放你三十棒。你道這四個老漢還有為人處也無。僧云。有。慧曰。劄。僧擬議。慧便喝。師聞。遽領微旨。大慧欣然許之(出世機語未見)。
溫州雁山能仁枯木祖元禪師
七閩長樂人。族林氏。初謁雪峰預。次依佛心才。皆已機吃。及親大慧于雲門庵。夜坐次。睹僧剔燈。始棄前證。有偈曰。剔起燈來是火。歷劫無明照破。歸堂撞見聖僧。幾乎對面蹉過。不蹉過。是甚麼。十五年前奇特。依前只是這個。慧亦以偈贈之曰。萬仞崖頭解放身。起來依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人。紹興己巳春。出住能仁。 上堂曰。有佛處不得住。踏著秤錘硬似鐵。無佛處急
【現代漢語翻譯】 現代漢語譯本：希望他參訪學習時能有所領悟。如果不是這樣，就像毗嵐風（Vīraṇī，一種強風）突然颳起，驚醒了沉睡的梵天（Brahmā，印度教的創造之神）。
慶元府育王大圓遵璞禪師
是長溪人。年輕時與玉泉懿（Yuquan Yi）一同向圓悟（Yuanwu）學習數年。建炎初年回到家鄉，在莆田祥雲寺輔佐玉泉懿。紹興甲寅年春天，大慧（Dahui）住在洋嶼，遵璞禪師前去拜訪。進入方丈室時，大慧問：『三聖（Sansheng）、興化（Xinghua）出不出，為人不為人』這句話，你認為這兩個老和尚還有其他含義嗎？遵璞禪師在大慧的膝蓋上打了一拳。大慧說：『就憑你這一拳，是為三聖出氣，還是為興化出氣？快說！快說！』遵璞禪師猶豫不決。大慧就打了他，又說：『你千萬不要忘記這一棒。』後來，大慧在方丈室中問僧人：『德山（Deshan）見到僧人入門就打，臨濟（Linji）見到僧人入門就喝，雪峰（Xuefeng）見到僧人入門就說是甚麼，睦州（Muzhou）見到僧人就說是現成公案，打你三十棒。你們說這四個老和尚還有其他用意嗎？』僧人說：『有。』大慧說：『劄。』僧人猶豫不決，大慧就喝。遵璞禪師聽了，立刻領悟了其中的奧妙。大慧非常高興，認可了他（出世的開示語未見記載）。
溫州雁山能仁枯木祖元禪師
是七閩長樂人，姓林。最初拜訪雪峰預（Xuefeng Yu），後來依止佛心才（Foxin Cai），都已有所領悟。等到在雲門庵親近大慧時，夜晚坐禪時，看到僧人剔燈，才放棄了之前的理解。他作偈說：『剔起燈來是火，歷劫無明照破。歸堂撞見聖僧，幾乎對面蹉過。不蹉過，是甚麼？十五年前奇特，依前只是這個。』大慧也作偈贈送他說：『萬仞崖頭解放身，起來依舊卻惺惺。飢餐渴飲渾無事，那論昔人非昔人。』紹興己巳年春天，祖元禪師出任能仁寺住持。上堂說法時說：『有佛處不得住，踏著秤錘硬似鐵。無佛處急走過。』
【English Translation】 English version: Hoping that he can gain some understanding during his visits and studies. If not, it would be like the Vīraṇī (a strong wind) suddenly rising and startling the sleeping Brahmā (the Hindu god of creation).
Chan Master Zunpu of Dayuan Temple, Yüwang Mountain, Qingyuan Prefecture
Was a native of Changxi. In his youth, he studied with Yuquan Yi under Yuanwu for several years. In the early years of Jianyan, he returned to his hometown and assisted Yi at Xiangyun Temple in Putian. In the spring of the Jia Yin year of Shaoxing, Dahui was residing at Yangyu, and the Master went to visit him. During an interview in his room, Dahui asked, 'Do Sansheng (Three Sages) and Xinghua (Flourishing Transformation) come out or not? Is it for the sake of others or not?' What do you say, do these two old men have any other meaning? The Master punched Dahui on the knee. Dahui said, 'With just this punch of yours, are you venting your anger for Sansheng or for Xinghua? Speak quickly! Speak quickly!' The Master hesitated. Dahui then struck him and said, 'You must never forget this blow.' Later, Dahui asked the monks in his room, 'Deshan (Virtuous Mountain) would strike a monk upon entering, Linji (Linji) would shout at a monk upon entering, Xuefeng (Snowy Peak) would ask what it is upon entering, and Muzhou (Muzhou) would say it's a ready-made case and give you thirty blows. What do you say, do these four old men have any other intention?' A monk said, 'Yes.' Dahui said, 'Zha.' The monk hesitated, and Dahui shouted. Upon hearing this, the Master immediately understood the subtle meaning. Dahui was very pleased and acknowledged him (his enlightenment verses are not recorded).
Chan Master Kumu Zuyuan of Nengren Temple, Yandang Mountain, Wenzhou
Was a native of Changle in Qimin, with the surname Lin. He first visited Xuefeng Yu, and later relied on Foxin Cai, both of whom he had already gained some understanding from. When he approached Dahui at Yunmen Hermitage, he saw a monk trimming the lamp while sitting in meditation at night, and he abandoned his previous understanding. He composed a verse saying, 'Raising the lamp is fire, illuminating and breaking through eons of ignorance. Returning to the hall, I bumped into a holy monk, almost missing him face to face. Not missing him, what is it? Fifteen years ago, it was extraordinary, but it is still just this.' Dahui also composed a verse to give to him, saying, 'Releasing the body from the top of a ten-thousand-foot cliff, getting up and still being awake. Eating when hungry and drinking when thirsty, nothing matters, so why discuss whether the past is not the past?' In the spring of the Ji Si year of Shaoxing, Chan Master Zuyuan took over as abbot of Nengren Temple. During his Dharma talk, he said, 'One must not dwell where there is Buddha, stepping on the weight of a steelyard is as hard as iron. Quickly pass by where there is no Buddha.'
走過。腳下草深三尺。三千里外逢人不得錯舉。北斗掛須彌。恁么則不去也。棒頭挑日月。摘楊華。摘楊華。眼裡瞳人著繡靴。卓拄杖。下座。 上堂。觀音菩薩買胡餅。放下卻是饅頭。雲門大師只見錐頭利。不見鑿頭方。能仁即不然。初三十一。 上堂。雁山枯木實頭禪。不在尖新語句邊。背手忽然摸得著。長鯨吞月浪滔天。
江州東林卍庵道顏禪師
潼川飛烏人。族鮮于氏。世為名儒。少依凈安諫律師。試經得度。與正聱頭結友南遊。凡名緇宿衲無不扣見。唯疑圓悟門庭不類諸方(悟時住金山)。師親之。無所投。一日。浣衣次。忽有得。乃曰。天知地知。你知我知。更莫漏泄天機。往悟傍。將述所證。悟不顧。異日見之。詬曰。汝以學解自負。意氣凌人。臘月三十日能自負否。師慚汗俯首。悟復謂曰。儕輩中如杲者(即大慧)。汝當就其磨礱。師益不悅。悟還蜀。師愿侍行。悟曰。不可。我嘗囑汝依杲。汝欲抉擇大事。詎宜以閑氣介胸中耶。仍以書致慧曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。久之。慧奉 旨住徑山。師趨謁。質疑朝夕。方大契悟。分座接納。會正歸住雲頂。邀師西還。正遷無為。命繼席次。徙下山．薦福及報恩．白楊。晚居東林。 上堂曰。一葉落。天下秋。一
【現代漢語翻譯】 現代漢語譯本 走過。腳下草深三尺。三千里外相逢，若不能明辨，則會錯認。北斗星高掛在須彌山頂。如果這樣，那就不去了。揮舞棒頭，可以挑起日月。採摘楊花。採摘楊花。眼裡的瞳人穿著繡花鞋。拄著枴杖。下座。
上堂。觀音菩薩買胡餅。放下時卻變成了饅頭。雲門大師只看到錐子的尖利，卻看不到鑿子的方正。能仁（釋迦牟尼）卻不是這樣。初三十一（指每月初一和三十或三十一，比喻變化無常）。
上堂。雁蕩山枯木庵的禪，不在於新奇的語句。忽然在背後摸到，如同長鯨吞月，波浪滔天。
江州東林卍庵道顏禪師
（道顏禪師是）潼川飛烏人，姓鮮于氏，世代都是著名的儒生。年少時依從凈安諫律師，通過考試而得度出家。與正聱頭結為朋友，南遊各地，凡是著名的僧人無不拜訪求見。唯獨對圓悟克勤的門庭感到疑惑，覺得與其它地方不同（圓悟克勤當時住在金山寺）。道顏禪師親近圓悟克勤，但沒有得到明確的指示。一天，在洗衣服的時候，忽然有所領悟，於是說：『天知地知，你知我知，不要泄露天機。』前往圓悟克勤處，想要陳述自己所證悟的。圓悟克勤不理睬他。後來有一天見到他，責罵他說：『你以學問見解自負，意氣凌人。到了臘月三十日（除夕），你能夠自負嗎？』道顏禪師慚愧地低下頭。圓悟克勤又說：『同輩之中，像杲禪師（即大慧宗杲）那樣的人，你應該去那裡接受他的磨礪。』道顏禪師更加不高興。圓悟克勤返回四川，道顏禪師希望侍奉跟隨。圓悟克勤說：『不可以。我曾經囑咐你依從大慧宗杲，你想要決斷選擇大事，怎麼可以因為閑氣堵塞在胸中呢？』於是寫信給大慧宗杲說：『顏川的彩繪已經完成，只是缺少點眼睛而已，他日繼承我的衣缽，不可限量。』過了很久，大慧宗杲奉旨住在徑山寺。道顏禪師前去拜謁，早晚請教，才大徹大悟，被大慧宗杲分座接納。後來正聱頭回到雲頂寺，邀請道顏禪師西還。正聱頭遷往無為寺，命道顏禪師繼承席位。之後又遷往下山薦福寺及報恩寺、白楊寺。晚年居住在東林寺。上堂說法：『一片葉子落下，天下就知道秋天來了。』
【English Translation】 English version Walking past. The grass underfoot is three feet deep. Meeting someone three thousand miles away, one must not mistake them. The Big Dipper hangs on Mount Sumeru (the central world-mountain in Buddhist cosmology). If that's the case, then I won't go. Waving a staff, one can pick up the sun and moon. Plucking willow catkins. Plucking willow catkins. The pupils in the eyes are wearing embroidered boots. Planting the staff. Descending from the seat.
Ascending the hall. Guanyin Bodhisattva (Bodhisattva of Compassion) buys sesame cakes. But when she puts them down, they turn into steamed buns. Zen Master Yunmen (founder of the Yunmen School of Chan Buddhism) only sees the sharpness of the awl, but not the squareness of the chisel. But the Capable and Benevolent One (Shakyamuni Buddha) is not like that. The first and the thirtieth (of the month, implying constant change).
Ascending the hall. The Zen of the withered tree hermitage on Yandang Mountain, is not in novel or clever phrases. Suddenly touching it behind one's back, it's like a giant whale swallowing the moon, with waves reaching the sky.
Zen Master Wan'an Daoyan of Donglin Temple in Jiangzhou
(Zen Master Daoyan) was from Feiwu in Tongchuan, with the surname Xianyu, and his family were famous Confucian scholars for generations. In his youth, he followed the Vinaya Master Jing'an Jian, passed the examinations, and was ordained. He became friends with Zheng Aotou and traveled south, visiting and seeking instruction from all the famous monks. He was only doubtful about the teachings of Yuanwu Keqin (Yuanwu Keqin was residing at Jinshan Temple at the time), feeling that it was different from other places. Zen Master Daoyan approached Yuanwu Keqin, but did not receive clear instructions. One day, while washing clothes, he suddenly had an insight, and said: 'Heaven knows, earth knows, you know, I know, don't reveal the secret.' He went to Yuanwu Keqin, wanting to explain what he had realized. Yuanwu Keqin ignored him. Later, one day, he saw him and scolded him, saying: 'You are arrogant and conceited with your learning and understanding. On the thirtieth day of the twelfth month (New Year's Eve), can you rely on yourself?' Zen Master Daoyan lowered his head in shame. Yuanwu Keqin then said: 'Among your peers, someone like Zen Master Gao (i.e., Dahui Zonggao), you should go there to be polished by him.' Zen Master Daoyan was even more displeased. Yuanwu Keqin returned to Sichuan, and Zen Master Daoyan wished to serve and follow him. Yuanwu Keqin said: 'You cannot. I once told you to follow Dahui Zonggao. You want to make important decisions, how can you let idle anger block your chest?' So he wrote a letter to Dahui Zonggao, saying: 'The paintings of Yan Chuan are complete, but they are missing the finishing touch of the eyes. In the future, his inheritance will be immeasurable.' After a long time, Dahui Zonggao received an imperial decree to reside at Jingshan Temple. Zen Master Daoyan went to pay his respects, asking questions morning and night, and finally had a great enlightenment, and was accepted by Dahui Zonggao. Later, Zheng Aotou returned to Yunding Temple, inviting Zen Master Daoyan to return west. Zheng Aotou moved to Wuwei Temple, ordering Zen Master Daoyan to succeed him. Later, he moved to Xianshan Jianfu Temple, Bao'en Temple, and Baiyang Temple. In his later years, he lived in Donglin Temple. Ascending the hall to preach: 'When one leaf falls, the world knows that autumn has come.'
塵起。大地收。鳥窠吹布毛。便有人悟去。今時學者為甚麼卻大識自己。良久。曰。莫錯怪人好。 上堂。欲識諸佛心。但向眾生心行中識取。欲識常住不凋性。但向萬物遷變處會取。還識得么。欲得不招無間業。莫謗如來正法輪。 上堂。諸人知處。良遂總知。良遂知處。諸人不知。作么生是良遂知處。乃曰。鸕鶿語鶴。上堂。仲冬嚴寒。三界無安。富者快樂。貧者飢寒。不識玄旨。錯認定盤。何也。牛頭安尾上。北斗面南看。 上堂。一滴滴水。一滴滴凍。天寒人寒。風動幡動。雲門扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。不出諸人十二時中尋常受用。 上堂。元霄已過。化主出門。六群比丘。各從其類。此眾無復枝葉。純有貞實。如是增上慢人。退亦佳矣。麒麟不為瑞。鸑鷟不為榮。麥秀兩岐。禾登九穗。總不消得。但願官中無事。林下棲禪。水牯牛飽臥斜陽。擔板漢清貧長樂。粥足飯足。俯仰隨時。箸籠不亂攙匙。老鼠不咬甑箄。山家活計。淡薄長情。不敬功德天。誰嫌黑暗女。有智主人。二俱不受。良久。曰。君子愛財。取之以道。 上堂。去年寒食后。今年寒食前。日日是好日。不是正中偏。 上堂。客舍久留連。家鄉夕照邊。檐懸三月雨。水沒兩湖蓮。鑊漏燒燈盞。柴生滿灶
【現代漢語翻譯】 現代漢語譯本 塵埃飛揚，大地沉寂。鳥窠禪師吹拂布毛，就有人因此領悟。如今的學佛之人，為什麼反而更加執著于認識自己？（停頓良久）說：『不要錯怪了好人。』 上堂說法：『想要了解諸佛的心，只需在眾生的心念行為中去認識領會。想要了解常住不變的本性，只需在萬物的遷流變化處去體會。』你們領會了嗎？『想要不招致無間地獄的業報，就不要誹謗如來的正法法輪。』 上堂說法：『你們知道的地方，良遂（禪師自稱）都知道。良遂知道的地方，你們卻不知道。』什麼是良遂知道的地方呢？於是說：『鸕鶿用它的語言和鶴交流。』 上堂說法：『仲冬時節，天氣嚴寒，三界之內沒有安寧。富人快樂，窮人飢寒。不認識玄妙的旨意，錯誤地認定了秤盤。』為什麼呢？『因為牛頭安在了尾巴上，北斗星面向南方觀看。』 上堂說法：『一滴滴水，一滴滴結成冰。天氣寒冷，人也感到寒冷，風吹動著幡。雲門禪師的扇子，突然跳上三十三天，撞著了帝釋的鼻孔。東海的鯉魚捱了一棒，下起傾盆大雨。』這些都不超出你們十二時辰中尋常的受用。 上堂說法：『元宵節已經過去，化緣的主事出門了。六群比丘，各自追隨自己的同類。』這個僧團沒有多餘的枝葉，只有純粹的真實。像這樣增上慢的人，離開也好。麒麟不被認為是祥瑞，鸑鷟不被認為是榮耀，麥子長出兩根麥穗，稻子長出九個穗，這些都不需要。只希望官府中沒有事端，在山林下安安靜靜地坐禪。水牛吃飽了，悠閒地躺在夕陽下，挑夫清貧卻長久快樂。粥飯充足，俯仰之間順應時節。筷子籠里不亂拿勺子，老鼠不咬蒸籠的箅子。山裡人家的生活，平淡卻長久。不敬功德天（帶來福報的天神），誰又嫌棄黑暗女（帶來厄運的女神）呢？有智慧的主人，兩者都不接受。』（停頓良久）說：『君子愛財，取之有道。』 上堂說法：『去年寒食節之後，今年寒食節之前，每天都是好日子，不是正中就是偏。』 上堂說法：『旅客久久地滯留在旅舍，家鄉就在夕陽西下的地方。屋檐下懸掛著三月的雨水，湖泊被淹沒在兩湖的蓮花中。破了的鍋用來燒燈盞，柴火堆滿了灶臺。』
【English Translation】 English version Dust rises, the earth settles. Zen Master Niaoke (Bird's Nest, a Chan master who lived in a tree) blows the cloth fluff, and someone attains enlightenment because of it. Why is it that today's scholars are even more attached to recognizing themselves? (Pauses for a long time) Says: 'Don't wrongly blame good people.' Ascending the hall to preach: 'If you want to know the minds of all Buddhas, just recognize and understand them in the thoughts and actions of sentient beings. If you want to know the permanent and unchanging nature, just comprehend it in the changing and transforming places of all things.' Have you understood? 'If you want to avoid incurring the karma of Avici Hell (the hell of incessant suffering), do not slander the true Dharma wheel of the Tathagata (another name for the Buddha).' Ascending the hall to preach: 'What you all know, Liang Sui (the Chan master referring to himself) knows. What Liang Sui knows, you all do not know.' What is the place that Liang Sui knows? Then he says: 'The cormorant communicates with the crane in its language.' Ascending the hall to preach: 'In the middle of winter, the weather is severely cold, and there is no peace within the Three Realms (the realm of desire, the realm of form, and the formless realm). The rich are happy, and the poor are hungry and cold. Not recognizing the profound meaning, mistakenly identifying the balance pan.' Why? 'Because the cow's head is placed on the tail, and the Big Dipper faces south.' Ascending the hall to preach: 'A drop of water, a drop of water freezes. The weather is cold, and people feel cold, the wind moves the pennant. Zen Master Yunmen's (a famous Chan master) fan suddenly jumps up to the thirty-third heaven, bumping into the nose of Indra (the king of the gods). A carp in the East Sea is struck with a stick, and the rain pours down like a basin.' These do not exceed your usual enjoyment in the twelve periods of the day. Ascending the hall to preach: 'The Lantern Festival has passed, and the alms-gathering leader has gone out. The six groups of monks, each follow their own kind.' This Sangha (Buddhist monastic order) has no superfluous branches and leaves, only pure truth. It is good for those with such increased arrogance to leave. The Qilin (a mythical hooved Chinese creature) is not considered auspicious, the Yuezuo (a mythical bird) is not considered glorious, wheat growing two ears, and rice growing nine ears, these are all unnecessary. I only hope that there are no troubles in the government, and to quietly practice Chan (Zen) under the forest. The water buffalo is full and leisurely lies in the setting sun, and the porter is poor but enjoys lasting happiness. With sufficient congee and rice, adapting to the seasons between bowing and looking up. Not randomly taking spoons from the chopstick holder, and the rats do not bite the steamer grate. The life of a mountain family is simple but lasting. Not respecting the goddess of merit (who brings blessings), who would dislike the goddess of darkness (who brings misfortune)? A wise master accepts neither.' (Pauses for a long time) Says: 'A gentleman loves wealth, but acquires it in the right way.' Ascending the hall to preach: 'After the Cold Food Festival last year, before the Cold Food Festival this year, every day is a good day, neither exactly in the middle nor off to the side.' Ascending the hall to preach: 'The traveler lingers in the inn for a long time, and the hometown is in the place where the setting sun is. The eaves hang with the rain of March, and the lakes are submerged in the lotus flowers of the two lakes. The broken pot is used to burn the lamp, and the firewood is piled high in the stove.'
煙。已忘南北念。入望盡平川。 上堂。向上一竅。八面玲瓏。覿面一機。全身擔荷。是則金鍮難掩。非則玉石俱焚。擬議不來。銀山粉碎。總不恁么。又且如何。是非不掛娘生口。自有旁人話短長。 上堂。一塵起。大地收。一葉落。天下秋。甲己之年丙作首。乙庚之歲戊為頭。 上堂。栴檀林。無雜樹。郁密深沉師子住。所以栴檀叢林栴檀圍繞。荊棘叢林荊棘圍繞。一人為主。兩人為伴。成就萬億國土。士農工商。若夜叉。若羅剎。見行魔業。優哉遊哉。聊以卒歲。 僧問。香嚴上樹話。意旨如何。曰。描不成。𦘕不就。云。李陵雖好手。爭奈陷番何。曰。甚麼處去來。 問。如何是佛。曰。汝是元固。僧近前云。喏。喏。師曰。裈無襠。褲無口。 問。如何是佛。曰。志公和尚。云。學人問佛。何故答志公和尚。曰。志公不是閑和尚。云。如何是法。曰。黃絹幼婦。外孫齏臼。云。是何章句。曰。絕妙好辭。云。如何是僧。曰。釣魚船上謝三即。云。何不直說。曰。賢沙和尚。云。三寶已蒙師指示。向上宗乘事若何。曰。王喬詐仙得仙。僧呵呵大笑。師乃叩齒。隆興甲申五月二十三日。遍辭道俗。示寂于昭覺。火浴后。設利甚富。歸葬雲頂。壽七十一。臘五十四。
潭州大溈寶禪師
上堂曰。喚作
【現代漢語翻譯】 現代漢語譯本 煙，已經忘記了南北方向的思念，放眼望去都是平坦的田野。 上堂開示：向上一竅，八面玲瓏。當面一機，全身承擔。是真金就不怕火煉，不是真金就會像玉石一樣被焚燬。如果有所思慮，就像銀山一樣粉碎。如果什麼都不這樣，又該如何呢？只要是非不從孃胎裡帶來的口中說出，自然有旁人來議論長短。 上堂開示：一粒塵埃升起，整個大地都被收攝；一片樹葉落下，天下都知道秋天來了。甲己之年，丙寅為首；乙庚之歲，戊寅為頭。 上堂開示：栴檀林（指生長著栴檀樹的森林），沒有其他雜樹，鬱鬱蔥蔥，非常茂密，獅子住在其中。所以，栴檀叢林被栴檀圍繞，荊棘叢林被荊棘圍繞。一人為主，兩人為伴，成就萬億國土。無論是士人、農民、工人、商人，還是夜叉（一種惡鬼），羅剎（也是一種惡鬼），都在做著魔業。優哉遊哉，姑且這樣度過一年。 有僧人問：香嚴上樹的話，意旨是什麼？禪師說：描繪不成，圖畫不就。僧人說：李陵（漢朝將領，投降匈奴）雖然是好手，無奈身陷敵營啊！禪師說：從什麼地方來？ 有僧人問：什麼是佛？禪師說：你是元固。僧人走近前來說：喏，喏。禪師說：褲子沒有褲襠，褲子沒有口袋。 有僧人問：什麼是佛？禪師說：志公和尚（南北朝時期的著名僧人）。僧人說：學人問的是佛，為什麼回答是志公和尚？禪師說：志公不是閑散的和尚。僧人說：什麼是法？禪師說：黃絹幼婦，外孫齏臼。僧人說：這是什麼章句？禪師說：絕妙好辭。僧人說：什麼是僧？禪師說：釣魚船上的謝三即。僧人說：為什麼不直說？禪師說：賢沙和尚。僧人說：三寶（佛、法、僧）已經蒙您指示了，向上宗乘（禪宗）的事情又該如何？禪師說：王喬（傳說中的仙人）假裝成仙而最終得道成仙。僧人聽后呵呵大笑，禪師於是叩齒。隆興甲申年五月二十三日，遍辭道俗，在昭覺寺圓寂。火化后，舍利非常豐富，歸葬于雲頂。享年七十一歲，僧臘五十四年。 潭州大溈寶禪師 上堂開示說：稱作……
【English Translation】 English version The mist. I have already forgotten the thoughts of north and south. Entering the view, all is a flat plain. Ascending the hall: The upward aperture is exquisite in all directions. A single opportunity face to face, the whole body bears the burden. If it is true gold, it is difficult to hide. If it is not, jade and stone will be burned together. If deliberation arises, the silver mountain will be pulverized. If it is not like this at all, then what? If right and wrong do not hang on the mouth born from one's mother, others will naturally talk about the length of things. Ascending the hall: A speck of dust rises, the whole earth is collected. A leaf falls, the world knows it is autumn. In the year of Jiaji, Bingyin is the head. In the year of Yigeng, Wuyin is the head. Ascending the hall: In the sandalwood forest (forest of sandalwood trees), there are no other miscellaneous trees. It is lush and deep, and lions dwell there. Therefore, the sandalwood grove is surrounded by sandalwood, and the thorn bush is surrounded by thorns. One person is the master, two people are companions, accomplishing billions of lands. Whether they are scholars, farmers, workers, or merchants, or Yakshas (a type of demon), or Rakshasas (another type of demon), they are all engaged in demonic activities. Leisurely and carefree, let us just pass the year. A monk asked: What is the meaning of Xiangyan's words about climbing a tree? The master said: It cannot be depicted, it cannot be painted. The monk said: Li Ling (Han Dynasty general who surrendered to the Xiongnu) was a good hand, but what can be done about being trapped in the barbarian camp? The master said: Where did you come from? A monk asked: What is Buddha? The master said: You are Yuan Gu. The monk stepped forward and said: Yes, yes. The master said: Trousers without a crotch, pants without a pocket. A monk asked: What is Buddha? The master said: Monk Zhigong (a famous monk of the Northern and Southern Dynasties). The monk said: This student is asking about Buddha, why do you answer with Monk Zhigong? The master said: Zhigong is not an idle monk. The monk said: What is Dharma? The master said: Yellow silk, young woman, grandson's mortar. The monk said: What chapter and verse is this? The master said: Exquisite words. The monk said: What is Sangha? The master said: Xie Sanji on the fishing boat. The monk said: Why not say it directly? The master said: Monk Xiansha. The monk said: The Three Jewels (Buddha, Dharma, Sangha) have already been instructed by you, what about the matter of the upward lineage (Zen)? The master said: Wang Qiao (a legendary immortal) pretended to be an immortal and finally attained immortality. The monk laughed heartily, and the master then knocked his teeth. On the 23rd day of the fifth month of the year Jia Shen of Longxing, he bid farewell to the monks and laypeople, and passed away at Zhaojue Temple. After cremation, the relics were very abundant and were buried at Yunding. He lived to be seventy-one years old, with fifty-four years as a monk. Chan Master Bao of Dawei in Tanzhou Ascending the hall, he said: Called...
竹篦則觸。不喚作竹篦則背。直須師子咬人。莫學韓獹逐塊。阿呵呵。會不會。金剛腳下鐵崑崙。捉得明州憨布袋。 上堂。千般言。萬種喻。只要教君早回去。夜來一片黑雲生。莫教錯卻山前路。咄。
真州靈巖東庵了性禪師
上堂曰。勘破了也。放過一著。是衲僧破草鞋。現修羅相。作女人拜。是野狐精魅。打個圓相。虛空里下一點。是小兒伎倆。攔腮贈掌。拂袖便行。正是業識茫茫。無本可據。直饒向黑豆未生已前一時坐斷。未有吃靈巖拄杖分。敢問大眾。且道為人節文在甚麼處。還相委悉么。自從春色來嵩少。三十六峰青至今。 上堂。一葦江頭楊柳春。波心不見昔時人。雪庭要識安心土。鼻孔依前塔上唇。豎起拂子曰。祖師來也。還見么。若也見得。即今薦取。其或未然。此去西天路。迢迢十萬余。 僧問。人天交接。如何開示。曰。金剛手裡八棱棒。云。忽被學人橫穿凡聖。擊透玄關時又作么生。曰。海門橫鐵柱。 問。如何是獨露身。曰。壯丹華下睡貓兒。
建康府蔣山一庵善直禪師
德安雲夢人。初住白兆。次居保寧蔣山。 上堂曰。諸佛不曾出世。人人鼻孔遼天。祖師不曾西來。個個壁立千仞。高揖釋迦。不拜彌勒。理合如斯。坐斷千聖路頭。獨步大千沙界。不為分外。
【現代漢語翻譯】 竹篦則觸，不喚作竹篦則背。意思是說，如果執著于竹篦（zhú bì，一種竹製的拂塵），就會被它束縛；如果不執著于竹篦，就會背離真理。修行者應當像獅子一樣勇猛，直接咬住目標，不要像韓獹（hán lú，一種狗）一樣追逐土塊。阿呵呵，你們明白了嗎？金剛（jīng gāng，佛教中的一種護法神）腳下是堅固的鐵崑崙（tiě kūn lún，比喻非常堅固）。即使捉住了明州（míng zhōu，地名，今寧波）的憨布袋（hān bù dài，指彌勒佛的化身），也未必能領悟真諦。 上堂開示：千般言語，萬種比喻，只是爲了讓你們早日覺悟，迴歸本真。就像夜裡突然出現一片黑雲，遮蔽了前方的道路，不要走錯了方向。咄！
真州（zhēn zhōu，地名）靈巖東庵（líng yán dōng ān，寺廟名）了性禪師（liǎo xìng chán shī，禪師名） 上堂開示說：如果勘破了一切，就放過一著。這是衲僧（nà sēng，指僧人）破草鞋，顯現修羅（xiū luó，一種惡神）之相。如果像女人一樣拜，那就是野狐精魅（yě hú jīng mèi，指不正的邪靈）。如果只是打個圓相（dǎ gè yuán xiàng，佛教手勢），在虛空中點一點，那是小孩子的伎倆。攔住臉贈送一掌，拂袖便走，這正是業識茫茫，沒有根本可以依據。即使在黑豆未生之前就一時坐斷，也沒有資格吃靈巖的拄杖。敢問各位，為人處世的關鍵在哪裡？你們明白嗎？自從春色來到嵩山少室（sōng shān shào shì，山名），三十六峰的青翠一直延續至今。 上堂開示：一葉葦草飄在江頭，楊柳吐綠，春意盎然，但在波心卻看不見昔日擺渡之人。想要在雪庭（xuě tíng，人名或地名）找到安心的凈土，鼻孔依然還是塔上的唇。 禪師豎起拂子說：祖師（zǔ shī，指達摩）來了，你們看見了嗎？如果看見了，就現在領悟。如果還沒有看見，那麼從這裡到西天（xī tiān，指西方極樂世界）的路，還有十萬餘裡。 有僧人問：人天（rén tiān，人和天）交接的時候，如何開示？禪師說：金剛手裡拿著八棱棒。僧人又問：如果被學人橫穿凡聖，擊透玄關（xuán guān，指修行的關鍵）時，又該如何？禪師說：海門（hǎi mén，地名）橫著鐵柱。 問：如何是獨露身？禪師說：壯丹花下睡貓兒。
建康府（jiàn kāng fǔ，地名，今南京）蔣山（jiǎng shān，山名）一庵善直禪師（yī ān shàn zhí chán shī，禪師名） 德安（dé ān，地名）雲夢（yún mèng，地名）人。最初住在白兆（bái zhào，地名），後來居住在保寧蔣山（bǎo níng jiǎng shān，寺廟名）。 上堂開示說：諸佛（zhū fó，指所有的佛）不曾出世，人人鼻孔朝天。祖師不曾西來，個個壁立千仞。高傲地向釋迦（shì jiā，指釋迦摩尼佛）作揖，不拜彌勒（mí lè，指彌勒佛），理應如此。截斷千聖的路頭，獨自走在大千世界，這並不是分外之事。
【English Translation】 To cling to the bamboo whisk is to be touched by it; to not call it a bamboo whisk is to turn one's back on it. One must be like a lion biting a person, not like a Han hound (hán lú, a type of dog) chasing after clods of dirt. Ah ha ha! Do you understand? Beneath the feet of the Vajra (jīng gāng, a protective deity in Buddhism) is the iron Mount Kunlun (tiě kūn lún, a metaphor for something extremely solid). Even if you capture the simpleton cloth bag of Mingzhou (míng zhōu, a place name, present-day Ningbo), you may not necessarily grasp the true meaning. Entering the hall, the master said: A thousand words, ten thousand metaphors, are only meant to teach you to awaken early and return to your true nature. Just like a dark cloud suddenly appearing at night, obscuring the road ahead, do not go astray. Dōh!
Zen Master Liaoxing (liǎo xìng chán shī, Zen Master's name) of Lingyan East Hermitage (líng yán dōng ān, temple name) in Zhenzhou (zhēn zhōu, place name). Entering the hall, he said: If you have seen through everything, then let it go. This is the patched straw sandals of a monk (nà sēng, refers to a monk), manifesting the appearance of an Asura (xiū luó, a type of evil spirit). If you worship like a woman, that is a fox spirit (yě hú jīng mèi, refers to an improper evil spirit). If you simply make a circle with your hand (dǎ gè yuán xiàng, a Buddhist gesture), and make a dot in the empty space, that is child's play. Blocking the face and giving a slap, then leaving with a flick of the sleeve, this is precisely the confused state of karma, with no basis to rely on. Even if you were to cut off all thoughts before the black bean sprouts, you would not be qualified to eat Lingyan's staff. May I ask everyone, where does the key to dealing with people lie? Do you understand? Since the spring colors came to Mount Song Shao (sōng shān shào shì, mountain name), the green of the thirty-six peaks has continued to this day. Entering the hall, he said: A reed floats on the river, the willows are green with spring, but the ferryman of old cannot be seen in the heart of the waves. If you want to find the land of peace in Xueting (xuě tíng, person or place name), the nostrils are still the lips on the pagoda. The Zen master raised his whisk and said: The Patriarch (zǔ shī, refers to Bodhidharma) has come, do you see him? If you see him, then realize it now. If you have not yet seen him, then the road from here to the Western Heaven (xī tiān, refers to the Western Paradise) is still more than ten thousand miles away. A monk asked: When humans and gods (rén tiān, humans and gods) meet, how should one instruct? The Zen master said: The Vajra holds an eight-sided club in his hand. The monk then asked: If a student were to pierce through the mundane and the sacred, and penetrate the mysterious gate (xuán guān, refers to the key to cultivation), what should be done? The Zen master said: An iron pillar lies across the sea gate (hǎi mén, place name). Asked: What is the uniquely exposed body? The Zen master said: A sleeping cat under the peony flower.
Zen Master Shanzhi (yī ān shàn zhí chán shī, Zen Master's name) of Yian Hermitage (jiǎng shān, mountain name) in Jiankang Prefecture (jiàn kāng fǔ, place name, present-day Nanjing). A native of De'an (dé ān, place name) Yunmeng (yún mèng, place name). He first lived in Baizhao (bái zhào, place name), and later resided in Baoning Jiangshan (bǎo níng jiǎng shān, temple name). Entering the hall, he said: The Buddhas (zhū fó, refers to all Buddhas) have never appeared in the world, yet everyone's nostrils point to the sky. The Patriarch has never come from the West, yet everyone stands like a wall, a thousand fathoms high. Haughtily bowing to Shakyamuni (shì jiā, refers to Shakyamuni Buddha), not bowing to Maitreya (mí lè, refers to Maitreya Buddha), it should be so. Cutting off the path of a thousand sages, walking alone in the great thousand worlds, this is not beyond one's capacity.
若向諸佛出世處會得。祖師西來處承當。自救不了。一生受屈。莫有大丈夫承當大丈夫事者么。出來與保寧爭交。其或未然。不如拽破好。便下座。師每以安州人解廝撲之語示眾。
劍州萬壽自護禪師
上堂曰。古者道。若人識得心。大地無寸土。萬壽即不然。若人識得心。未是究竟處。且那裡是究竟處。拈拄杖。卓一下。曰。甜瓜徹蒂甜。苦瓠連根苦。
潭州大溈了庵景暈禪師
上堂曰。雲門一曲。臘月二十五。瑞雪飄空。積滿江山塢。峻嶺寒梅華正吐。手把須彌槌。笑打虛空鼓。驚起驕梵缽提。冷汗透身如雨。忿怒阿修羅王。握拳當胸問云。畢竟是何宗旨。咄。少室峰前亦曾錯舉。
臨安席靈隱誰庵了演禪師
上堂曰。面門拶破。天地懸殊。打透牢關。白雲萬里。饒伊兩頭坐斷。別有轉身。三生六十劫也未夢見在。喝一喝。下座。
泰州光孝草菴致遠禪師
上堂。舉女子出定。乃曰。從來打鼓弄琵琶。須是相逢一會家。佩玉鳴鸞歌舞罷。門前依舊夕陽斜。
建寧府竹原宗元庵主
郡之建陽人。族連氏。少號儒林秀杰。年二十八。悟世虛假。乃禮西峰道聳。舍縫腋而緇之。徑趨大惠。入室次。慧舉巖頭見德山語問之。師所疑頓釋。久之。分座西禪。
【現代漢語翻譯】 現代漢語譯本：如果有人在諸佛出世的地方能夠領會，在祖師西來之處能夠承擔，（這樣）自己也救不了自己，一生都要受委屈。難道沒有大丈夫來承擔大丈夫的事嗎？出來與保寧（Baoning，地名）爭個高下。如果不是這樣，不如干脆打破（這種狀態）的好。』說完便下座。保寧的禪師們經常用安州（Anzhou，地名）人摔跤的說法來開示大眾。
現代漢語譯本：劍州（Jianzhou，地名）萬壽（Wanshou，寺名）自護禪師上堂說法：『古人說，如果有人識得本心，大地就沒有一寸凈土。萬壽我卻不這樣認為，如果有人識得本心，還不是究竟之處。那麼哪裡才是究竟之處呢？』拿起拄杖，往地上一拄，說：『甜瓜從瓜蒂甜到瓜瓤，苦瓠連著根都是苦的。』
現代漢語譯本：潭州（Tanzhou，地名）大溈（Dawei，山名）了庵景暈禪師上堂說法：『雲門（Yunmen，宗派名）一曲，好比臘月二十五，瑞雪飄滿天空，堆積在江河山谷。高峻的山嶺上，寒冷的梅花正在盛開。手裡拿著須彌（Xumi，山名）槌，笑著敲打虛空鼓。驚醒了驕梵缽提（Jiaofanboti，人名），嚇得他冷汗濕透全身像下雨一樣。憤怒的阿修羅王（Axiuluowang，神名），握緊拳頭頂在胸前問道：『到底是什麼宗旨？』咄！少室（Shaoshi，山名）峰前也曾錯誤地舉起（禪杖）。』
現代漢語譯本：臨安（Linan，地名）席靈隱（Xilingyin，寺名）誰庵了演禪師上堂說法：『面門被拶破，天地就有了巨大的差別。打透牢固的關隘，眼前就是萬里白雲。即使你兩頭都坐斷了，還有轉身的機會。三生六十劫也未曾夢見。』喝一聲，下座。
現代漢語譯本：泰州（Taizhou，地名）光孝（Guangxiao，寺名）草菴致遠禪師上堂說法，舉了女子出定的例子，於是說：『向來打鼓弄琵琶，必須是相逢一會家。佩玉鳴鸞歌舞完畢，門前依舊夕陽西斜。』
現代漢語譯本：建寧府（Jianningfu，地名）竹原宗元庵主，是郡里建陽（Jianyang，地名）人，姓連，年輕時被稱為儒林中的傑出人才。二十八歲時，領悟到世事的虛假，於是向西峰道聳（Xifeng Daosong，人名）行禮，脫下儒服而出家。直接去拜見大惠（Dahui，人名），進入他的房間。大惠舉巖頭（Yantou，人名）見德山（Deshan，人名）的公案來問他，庵主心中的疑惑頓時消解。過了很久，被分到西禪（Xichan，寺名）去弘法。
【English Translation】 English version: If one could understand at the place where all Buddhas appear in the world, and take responsibility at the place where the Patriarch came from the West, even then, one would not be able to save oneself and would suffer humiliation throughout one's life. Is there no great man who can undertake the affairs of a great man? Come out and compete with Baoning (place name). If not, it would be better to break it all apart!' Then he descended from his seat. The Chan masters of Baoning often used the analogy of wrestling from Anzhou (place name) to instruct the assembly.
English version: Chan Master Zihu of Wanshou (temple name) in Jianzhou (place name) ascended the Dharma hall and said: 'The ancients said, 'If a person recognizes the mind, there is not an inch of pure land on the great earth.' I, Wanshou, do not agree. If a person recognizes the mind, it is not the ultimate place. So where is the ultimate place?' He picked up his staff and struck the ground once, saying: 'Sweet melon is sweet from the stem to the core, bitter gourd is bitter from the root up.'
English version: Chan Master Liao'an Jingyun of Dawei (mountain name) in Tanzhou (place name) ascended the Dharma hall and said: 'A tune from Yunmen (sect name) is like the twenty-fifth day of the twelfth month, with auspicious snow fluttering in the sky, piling up in rivers and valleys. On the steep mountains, the cold plum blossoms are in full bloom. Holding the Sumeru (mountain name) mallet in hand, laughing and beating the empty space drum. Startling Jiaofanboti (person name), causing him to break out in a cold sweat like rain. The angry Asura King (deity name), clenching his fist against his chest, asks: 'What exactly is the principle?' 'Hmph! It was once mistakenly raised before Shaoshi (mountain name) Peak.'
English version: Chan Master Shei'an Liaoyan of Xilingyin (temple name) in Linan (place name) ascended the Dharma hall and said: 'When the face is crushed, heaven and earth are vastly different. Break through the firm barrier, and there are ten thousand miles of white clouds. Even if you cut off both ends, there is still a chance to turn around. You haven't even dreamed of it in sixty kalpas of three lifetimes!' He gave a shout and descended from his seat.
English version: Chan Master Cao'an Zhiyuan of Guangxiao (temple name) in Taizhou (place name) ascended the Dharma hall and, citing the example of a woman emerging from samadhi, said: 'Always playing drums and plucking the pipa, one must meet at a gathering. The jade pendants and jingling bells cease their singing and dancing, and the setting sun still slants before the gate.'
English version: Layman Zongyuan of Zhuyuan in Jianning Prefecture (place name), was a native of Jianyang (place name) in the prefecture, with the surname Lian. In his youth, he was known as an outstanding talent among Confucian scholars. At the age of twenty-eight, he realized the falsity of the world and paid respects to Daosong of Xifeng (person name), shedding his Confucian robes and becoming a monk. He went directly to see Dahui (person name) and entered his room. Dahui raised the case of Yantou (person name) meeting Deshan (person name) to question him, and the layman's doubts were immediately dispelled. After a long time, he was assigned to Xichan (temple name) to propagate the Dharma.
丞相張公浚師三山以數院迎居。不就。歸舊里。結茆號眾妙園。宿衲皆集。士夫交請開法。一無所從。 示眾曰。若究此事。如失卻鎖匙相似。只管尋來尋去。忽然撞著。惡。在這裡。開個鎖了。便見自家庫藏。一切受用無不具足。不假他求。別有甚麼事。 示眾。諸方為人抽釘㧞楔。我這裡為人漆釘著楔。諸方為人解黏去縛。我這裡為人加繩加索了。送向深潭裡。待他自去理會。 示眾。主法之人。氣吞宇宙。為大法王。若是釋迦老子．達磨大師出來。也教伊叉手向我背後立地。直得寒毛卓堅。亦未為分外。 一日。舉。世尊生下。一手指天。一手指地。云。天上天下。唯我獨尊。乃曰。見怪不怪。其怪自壞。淳熙丙申十月初。為眾普說。勉勵學者。修書別知己。復遺囑訓諸徒。至初十。揮偈而寂。阇維。設利盈溢。斂遺骨窆于園之右崗。壽七十七。夏五十。
近禮侍者
三山人也。侍大慧最久。嘗默究竹篦話。無所入。一日。入室罷。求指示。慧曰。你是福州人。我說個喻向你。如將名品荔枝和皮殼一時剝了。以手送在你口裡。只是你不解吞。禮不覺失笑曰。和尚吞卻即禍事。后問禮。前日吞了底荔枝。只是你不知滋味。禮曰。若知滋味。轉見禍事。
溫州凈居尼妙道
世居延平。尚書
【現代漢語翻譯】 現代漢語譯本： 丞相張公浚用幾處院落迎接三山禪師居住，禪師沒有答應，回到了家鄉，結廬取名『眾妙園』。很多雲游僧人都聚集到這裡。士大夫們紛紛邀請禪師開壇講法，禪師一概沒有應允。 禪師開示大眾說：『如果想要探究這件事（指佛法），就像丟失了鑰匙一樣，只是不停地尋找。忽然碰到了，啊！原來在這裡。打開鎖，就能見到自己的寶藏，一切所需都具備，不需要向外尋求。除此之外，還有什麼別的事呢？』 禪師開示大眾：『各方禪師為人拔除釘子，去掉木楔，我這裡是為人漆上釘子，釘牢木楔。各方禪師為人解開束縛，我這裡是為人加上繩索，送到深潭裡，讓他們自己去領會。』 禪師開示大眾：『主持佛法的人，氣魄吞沒宇宙，是大法王。即使是釋迦老子（釋迦牟尼佛），達磨大師（菩提達摩）出來，也要教他們叉手站在我的背後，讓他們寒毛直豎，也不算過分。』 有一天，禪師舉世尊（釋迦牟尼佛）出生時，一手指天，一手指地，說：『天上天下，唯我獨尊。』於是說：『見怪不怪，其怪自壞。』淳熙丙申年十月初，為大眾普遍說法，勉勵學者。修書告別知己，又留下遺囑訓誡弟子。到初十，寫下偈頌圓寂。火化后，舍利（佛教修行人遺體火化后的結晶體）非常多。收集遺骨，安葬在眾妙園右邊的山崗上。享年七十七歲，僧臘五十年。 近禮侍者 是三山人，侍奉大慧禪師最久。曾經默默研究『竹篦話』（禪宗公案），沒有領悟。一天，進入方丈室后，請求指示。大慧禪師說：『你是福州人，我說個比喻給你聽。就像把名品荔枝連皮帶殼一起剝掉，用手送到你嘴裡，只是你不懂得吞下去。』近禮侍者不覺失笑說：『和尚吞下去就糟了。』後來大慧禪師問近禮侍者：『前些日子吞下去的荔枝，只是你不知道滋味。』近禮侍者說：『如果知道滋味，反而更糟。』 溫州凈居寺的尼姑妙道 世代居住在延平，是尚書（官名）的女兒。
【English Translation】 English version: Prime Minister Zhang Gongjun welcomed Chan Master Sanshan with several courtyards, but the master declined and returned to his hometown, building a hut named 'Zhongmiao Yuan' (Garden of All Wonders). Many wandering monks gathered there. Scholars and officials repeatedly invited the master to open a Dharma assembly, but the master refused all of them. The Chan master instructed the assembly, saying: 'If you want to investigate this matter (referring to the Dharma), it's like losing a key, just searching and searching. Suddenly you bump into it, ah! It's here. Open the lock, and you will see your own treasure, everything you need is complete, no need to seek externally. Besides this, what else is there?' The Chan master instructed the assembly: 'Chan masters in other places remove nails and pull out wedges for people, but here I lacquer the nails and fasten the wedges for people. Chan masters in other places untie bonds for people, but here I add ropes and chains for people, and send them into the deep pool, letting them understand for themselves.' The Chan master instructed the assembly: 'The person who presides over the Dharma has the spirit to swallow the universe and is a great Dharma king. Even if Shakya Laozi (Shakyamuni Buddha) and Dharma Master (Bodhidharma) came, I would teach them to stand behind me with their hands folded, making their hair stand on end, and it would not be excessive.' One day, the Chan master cited the story of when the World Honored One (Shakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, saying: 'Above the heavens and below the heavens, I alone am the honored one.' Then he said: 'Seeing strangeness and not being strange, the strangeness will destroy itself.' In the tenth month of the Bing Shen year of Chunxi, he gave a general Dharma talk to the assembly, encouraging the scholars. He wrote letters to bid farewell to his close friends, and left instructions to admonish his disciples. On the tenth day, he wrote a verse and passed away. After cremation, there were many sariras (crystallized remains of Buddhist practitioners after cremation). The remains were collected and buried on the right hill of Zhongmiao Yuan. He lived to be seventy-seven years old, with fifty years as a monk. Attendant Jinli Was a native of Sanshan, and served the Great Master Dahui for the longest time. He once silently studied the 'Bamboo Beater Story' (Zen koan), but did not understand it. One day, after leaving the abbot's room, he asked for guidance. Great Master Dahui said: 'You are from Fuzhou, I will give you an analogy. It's like peeling the famous lychee, skin and all, and putting it in your mouth with your hand, but you don't know how to swallow it.' Attendant Jinli couldn't help but laugh and said: 'It would be terrible if the monk swallowed it.' Later, Great Master Dahui asked Attendant Jinli: 'The lychee you swallowed the other day, you just didn't know the taste.' Attendant Jinli said: 'If I knew the taste, it would be even worse.' Nun Miaodao of Jingju Temple in Wenzhou Her family had lived in Yanping for generations, and she was the daughter of a Shangshu (official title).
黃公裳之女也。幼絕嗜好。每夜坐忘身。父伺其言。用無少隙。積二十年。授以僧服。遍謁諸名宿。時大慧來居洋嶼。道即之。值慧為眾入室問僧。不是心。不是佛。不是物。是個甚麼。道聞。頓領厥旨。慧可之。劍守以福興盡禮迎補。遷后毗陵資聖。徙凈居。慧之法嗣始自道也。 開堂日。乃曰。問話且止。直饒有傾湫之辯。倒岳之機。衲僧門下一點用不著。且佛未出世時。一事全無。我祖西來。便有許多建立。列剎相望。星分派列。以至今日。累及兒孫。遂使山僧於人天大眾前。無風起浪。向第二義門通個訊息。語默該不盡底。彌亙大方。言詮說不及處。遍周沙界。通身是眼。覿面當機。電卷星馳。如何湊泊。有時一喝。生殺全威。有時一喝。佛祖莫辨。有時一喝。八面受敵。有時一喝。自救不了。且道那一喝是生殺全威。那一喝是佛祖莫辨。那一喝是八面受敵。那一喝是自救不了。若向這裡薦得。堪報不報之恩。脫或未然。山僧無夢說夢去也。拈起拂子曰。還見么。若見。被見刺所障。擊禪床曰。還聞么。若聞。被聲么所惑。直饒離見絕聞。正是二乘小果。跳出一步。蓋色騎聲。全放全收。主賓互換。所以道。欲知佛性義。當觀時節因緣。敢問諸人。即今是甚麼時節。蕩蕩仁風扶聖化。熙熙和氣助昇平。擲拂了
【現代漢語翻譯】 現代漢語譯本：她是黃公裳的女兒，從小就沒有任何特殊的嗜好。每天晚上都靜坐冥想，忘記自己的存在。她的父親暗中觀察她的一言一行，沒有發現她有絲毫的過失。經過二十年的積累，父親給她穿上僧人的服裝，讓她遍訪各地的名宿。當時，大慧禪師來到洋嶼居住，她就去拜訪他。正趕上大慧禪師為大眾入室，詢問僧人：『不是心，不是佛，不是物，那是個什麼？』道一聽，立刻領悟了其中的旨意。大慧禪師認可了她。劍守用對待貴賓的禮節迎接她，並讓她接替自己的位置。後來，她遷往後毗陵的資聖寺，又遷往凈居寺。大慧禪師的法嗣，就是從她開始的。 開堂說法那天，她說：『提問就到此為止吧。即使有像傾倒深淵一樣的辯才，有像推倒山嶽一樣的機鋒，在我們禪僧這裡，一點用處也沒有。再說，佛未出世的時候，什麼都沒有。我們祖師西來之後，就有了這麼多的建立，寺廟林立，像星星一樣分佈，門派也分列開來。一直到今天，還連累了我們的後代子孫。所以才使得我這個山僧，在人天大眾面前，無風起浪，在第二義門裡傳遞訊息。言語和沉默都無法完全表達的，瀰漫于整個宇宙。言語詮釋無法到達的地方，遍佈整個世界。全身都是眼睛，面對面，當下把握時機，像閃電一樣迅速。如何才能湊合呢？』 『有時一喝，具有生殺的全部威嚴。有時一喝，佛和祖師都無法分辨。有時一喝，四面八方都受到攻擊。有時一喝，自身都無法救度。那麼，哪一喝是具有生殺的全部威嚴？哪一喝是佛和祖師都無法分辨？哪一喝是四面八方都受到攻擊？哪一喝是自身都無法救度？如果能在這裡領悟，就能報答無法報答的恩情。如果不能領悟，我就只能做一場無意義的夢了。』 她拿起拂塵說：『還看見了嗎？如果看見了，就被看見的刺所阻礙。』她敲擊禪床說：『還聽見了嗎？如果聽見了，就被聲音所迷惑。即使能夠脫離看見和聽見，也只是二乘的小果。』跳出這一步，就能蓋色騎聲，全放全收，主賓互換。所以說：『想要知道佛性的意義，應當觀察時節因緣。』請問各位，現在是什麼時節？浩蕩的仁風扶持著聖明的教化，熙熙的和氣輔助著太平盛世。』說完，她就放下了拂塵。
【English Translation】 English version: She was the daughter of Huang Gongshang (a proper name). From a young age, she had no particular hobbies. Every night, she would sit in meditation, forgetting herself. Her father secretly observed her words and actions, finding no fault in her. After twenty years of accumulation, her father dressed her in monastic robes and sent her to visit famous monks everywhere. At that time, Dahui (a Chan master) came to live in Yangyu (a place name), and she went to visit him. It happened that Dahui was in the room with the assembly, questioning a monk: 'It is not mind, it is not Buddha, it is not a thing, what is it?' Dao (her name) heard this and immediately understood the meaning. Dahui approved of her. Jianshou (a proper name) welcomed her with the respect due to a guest and had her take over his position. Later, she moved to Zisheng Temple in Houbiling (a place name), and then to Jingju Temple. Dahui's Dharma lineage began with her. On the day of her opening lecture, she said: 'Let the questions stop here. Even if you have the eloquence of pouring out a deep abyss, or the sharpness of toppling a mountain, it is of no use to us Chan monks. Furthermore, before the Buddha appeared in the world, there was nothing at all. After our patriarch came from the West, there were so many establishments, temples standing in rows, distributed like stars, and sects divided. Even to this day, it has burdened our descendants. That is why I, this mountain monk, am stirring up waves in front of the assembly of humans and gods, conveying a message in the secondary meaning gate. What cannot be fully expressed by words and silence permeates the entire universe. What cannot be reached by verbal interpretation pervades the entire world. The whole body is eyes, face to face, grasping the opportunity at the moment, as fast as lightning. How can we reconcile this?' 'Sometimes a shout has the full authority of life and death. Sometimes a shout makes it impossible to distinguish between Buddha and patriarchs. Sometimes a shout is attacked from all sides. Sometimes a shout cannot save oneself. So, which shout has the full authority of life and death? Which shout makes it impossible to distinguish between Buddha and patriarchs? Which shout is attacked from all sides? Which shout cannot save oneself? If you can understand this here, you can repay the kindness that cannot be repaid. If you cannot understand, I can only dream a meaningless dream.' She picked up the whisk and said: 'Do you see it? If you see it, you are obstructed by the thorn of seeing.' She struck the Zen bed and said: 'Do you hear it? If you hear it, you are deluded by the sound.' Even if you can escape seeing and hearing, it is only the small fruit of the two vehicles.' Stepping out of this, you can cover form and ride sound, fully release and fully gather, exchange host and guest. Therefore, it is said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of the time.' May I ask everyone, what time is it now? The vast benevolence supports the sage's teachings, and the harmonious atmosphere assists the rise of peace.' After saying this, she put down the whisk.
。下座。 上堂。舉。僧問米胡。自古上賢還達真正理也無。胡曰。達。僧云。只如真正理作么生達。曰。當時霍光賣假銀城與單于時。甚麼人作契書。道曰。福興當時若見。只對他道。自從胡亂后。三十年不少鹽醬。 尼問。如何是佛。曰。非佛。云。如何是佛法大意。曰。骨底骨董。 問。言無展事。語不投機時如何。曰。未屙已前墮坑落塹。 問。古人道。楞嚴經中五十種魔。如今盡大地人蔘禪更高也出他魔界不得。和尚還出得也未。曰。不入這保社。
平江府資壽尼無著道人妙總
丞相蘇公頌之孫女也。年三十許。厭世浮休。脫去緣節。咨參諸老。已入正信。作夏徑山。大慧升堂次。舉藥山初參石頭。后見馬祖因緣。總聞。豁然省悟。慧下座。不動居士馮公楫隨至方丈。云。某理會得適來和尚所舉公案。慧曰。居士如何。云。恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么總不得。蘇嚧㗭哩娑婆訶。慧舉似總。總曰。曾見郭象注莊子。識者云。卻是莊子注郭象。慧見其語異。復舉巖頭婆子話問之。總答偈曰。一葉扁舟泛渺茫。呈橈舞掉別宮商。雲山海月都拋卻。羸得莊周蝶夢長。慧休去。馮公疑其所悟不根。後過無錫。招至舟中。問云。婆生七子。六個不遇知音。只這一個也
【現代漢語翻譯】 現代漢語譯本： 下座。上堂。舉例。有僧人問米胡禪師：『自古以來的賢人都通達真正的道理嗎？』米胡禪師說：『通達。』僧人問：『既然通達，那麼真正的道理是如何通達的呢？』米胡禪師說：『當時霍光（人名）把假的銀城賣給單于（古代匈奴的首領）的時候，是誰寫的契約書？』道一禪師說：『福興禪師當時如果見到，只會對他說：自從胡亂（指社會動盪）之後，三十年都缺少鹽和醬。』 一位尼姑問：『什麼是佛？』米胡禪師說：『非佛。』尼姑問：『什麼是佛法的大意？』米胡禪師說：『骨底骨董（形容非常破舊）。』 有人問：『言語沒有進展，說話不投機時該怎麼辦？』米胡禪師說：『還沒拉屎就已經掉進坑裡了。』 有人問：『古人說，《楞嚴經》中有五十種魔，如今所有參禪的人都比它更高明，也出不了魔界。和尚您能出得了魔界嗎？』米胡禪師說：『我不加入這個保社（指魔界）。』 平江府資壽寺的尼姑無著道人妙總，是丞相蘇公頌的孫女。三十歲左右，厭倦世俗的虛浮，擺脫了塵緣。向各位老禪師請教，已經進入正信。在徑山禪寺過夏天。大慧禪師升座說法時，舉了藥山禪師最初參拜石頭禪師，後來又拜見馬祖禪師的因緣。妙總聽了，豁然開悟。大慧禪師下座后，不動居士馮公楫跟隨到方丈室，說：『我理解了剛才和尚所舉的公案。』大慧禪師問：『居士如何理解？』馮公楫說：『這樣也不行，蘇嚧娑婆訶（咒語）。那樣也不行，㗭哩娑婆訶（咒語）。這樣那樣都不行，蘇嚧㗭哩娑婆訶（咒語）。』大慧禪師把這些話告訴了妙總。妙總說：『我曾經見過郭象（人名）註釋《莊子》，懂的人說，其實是《莊子》註釋郭象。』大慧禪師覺得她的話不同尋常，又舉了巖頭婆子的話來問她。妙總回答偈語說：『一葉扁舟泛渺茫，呈橈舞掉別宮商。雲山海月都拋卻，羸得莊周蝶夢長。』大慧禪師就離開了。馮公楫懷疑她所悟不紮實，後來到無錫，邀請她到船上，問道：『婆生七子，六個不遇知音，只有這一個也……』
【English Translation】 English version: He descended from the seat. Ascended the hall. An example was cited. A monk asked Zen Master Mi Hu: 'Have the wise men of ancient times all understood the true principle?' Zen Master Mi Hu said: 'Understood.' The monk asked: 'Since they understood, how is the true principle understood?' Zen Master Mi Hu said: 'At the time when Huo Guang (a historical figure) sold the fake silver city to the Chanyu (the leader of the ancient Xiongnu), who wrote the contract?' Zen Master Dao said: 'If Zen Master Fuxing had seen it at that time, he would have only said to him: Since the chaos (referring to social unrest), there has been a shortage of salt and sauce for thirty years.' A nun asked: 'What is Buddha?' Zen Master Mi Hu said: 'Not Buddha.' The nun asked: 'What is the great meaning of the Buddha-dharma?' Zen Master Mi Hu said: 'Bone bottom bone dong (describing something very old and dilapidated).' Someone asked: 'What should be done when words make no progress and speech is not speculative?' Zen Master Mi Hu said: 'Before defecating, one has already fallen into a pit.' Someone asked: 'The ancients said that there are fifty kinds of demons in the Shurangama Sutra. Now all those who practice Zen are more advanced than it, but they cannot escape the realm of demons. Can the abbot escape the realm of demons?' Zen Master Mi Hu said: 'I do not join this security association (referring to the realm of demons).' Nun Wuzhu Daoren Miaozong of Zishou Temple in Pingjiang Prefecture was the granddaughter of Prime Minister Su Gongsong. Around the age of thirty, she was tired of the vanity of the world and freed herself from worldly ties. She consulted with various old Zen masters and had already entered into true faith. She spent the summer at Jingshan Temple. When Zen Master Dahui ascended the seat to preach, he cited the cause and condition of Zen Master Yaoshan's initial visit to Zen Master Shitou and later to Zen Master Mazu. Miaozong listened and suddenly became enlightened. After Zen Master Dahui descended from the seat, Layman Feng Gongjie followed him to the abbot's room and said: 'I understand the koan that the abbot cited just now.' Zen Master Dahui asked: 'How does the layman understand it?' Feng Gongjie said: 'Neither this way works, Su Luō Suō Pó Hē (mantra). Neither that way works, 㗭 Lī Suō Pó Hē (mantra). Neither this way nor that way works, Su Luō 㗭 Lī Suō Pó Hē (mantra).' Zen Master Dahui told these words to Miaozong. Miaozong said: 'I once saw Guo Xiang (a historical figure) annotate Zhuangzi. Those who understand said that it was actually Zhuangzi annotating Guo Xiang.' Zen Master Dahui felt that her words were unusual, and again cited the words of the old woman of Yantou to ask her. Miaozong answered with a verse: 'A small boat floats on the vast expanse, presenting oars and dancing paddles with different melodies. The clouds, mountains, sea, and moon are all discarded, leaving Zhuang Zhou with a long butterfly dream.' Zen Master Dahui then left. Feng Gongjie suspected that her enlightenment was not solid, and later went to Wuxi, invited her to the boat, and asked: 'The old woman gave birth to seven children, six of whom did not meet a confidant, only this one also...'
不消得。便棄在水中。老師言道人理會得。且如何會。曰。已上供通。並是詣實。馮公大驚。慧拄牌次。總入。慧問。古人不出方丈。為甚麼卻去莊上吃油糍。云。和尚放妙總過。妙總方敢通個訊息。慧曰。我放你過。你試道看。云。妙總亦放和尚過。慧曰。爭奈油糍何。總喝一喝而出。於是聲聞四方。隆興改元。舍人張公孝祥來守是郡。以資壽挽開法。入院日。 上堂曰。宗乘一唱。三藏絕詮。祖令當行。十方坐斷。二乘聞之怖走。十地到此猶疑。若是俊流。未言而諭。設使用移星換斗底手假。施攙旗奪鼓底機闕。猶是空拳。豈有實義。向上一路。千聖不傳。學者勞形。如猿捉影。靈山付囑。俯徇時機。演唱三乘。各隨根器。始於鹿野苑轉四諦法輪。度百千萬眾。山僧今日與此界他方乃佛乃祖．山河大地．草木叢林．現前四眾。各轉大法輪。交光相羅。如寶絲網。若一草一木不轉法輪。則不得名為轉大法輪。所以道。於一毫端現寶王剎。坐微塵里轉大法輪。乘時于其中間作無量無邊廣大佛事。周遍法界。一為無量。無量為一。小中現大。大中現小。不動步游彌勒樓閣。不反聞入觀音普門。情與無情。性相平等。不是神通妙用。亦非法爾如然。於此倜儻分明。皇恩佛恩一時報足。且道如何是報恩一句。天高群像正。海
闊百川朝。 上堂。舉。雲門示眾云。十五日已前即不問。十五日已后道將一句來。自代云。日日是好日。乃曰。日日是好日。佛法世法盡周畢。不須特地覓幽玄。只管缽盂兩度濕。 上堂。黃面老人橫說豎說。權說實說。法說喻說。建法幢。立宗旨。與後人作榜樣。為甚麼卻道始從鹿野苑。終至䟦提河。於是二中間未嘗說一字。點檢將來。太似抱贓叫屈。山僧今日人事忙冗。且放過一著。便下座。 尼問。如何是奪人不奪境。曰。野華開滿路。遍地是清香。云。如何是奪境不奪人。曰。茫茫宇宙人無數。幾個男兒是丈夫。云。如何是人境俱不奪。曰。處處綠楊堪繫馬。家家門底透長安。云。如何是人境兩俱奪。曰。雪覆蘆華。舟橫斷岸。人境已蒙師指示。向上宗乘事若何。總便打。
秦國夫人計氏法真
自寡處。屏去紛華。常蔬食。習有為法。因大慧遣謙禪者致問其子魏公。魏公留。謙以祖道誘之。真一日問謙。徑山和尚尋常如何為人。謙曰。和尚只教人看狗子無佛性及竹篦子話。只是不得下語。不得思量。不得向舉起處會。不得向開口處承當。狗子還有佛性也無。無。只恁么教人看。真遂諦信。于中夜起坐。以前話究之。洞然無滯。謙辭歸。真親書入道概略。作數偈呈慧。其後曰。終日看經文。如逢
【現代漢語翻譯】 現代漢語譯本 闊百川禪師上堂說法，引用雲門禪師的開示說：『十五日之前的事情暫且不問，十五日之後，說一句來看看。』然後自作回答說：『日日是好日。』於是說：『日日是好日，佛法和世法都圓滿周到。不必特意去尋找幽深玄妙之處，只管吃飯喝水，生活如常。』 闊百川禪師又上堂說法：『黃面老人（指佛）橫說豎說，權巧說，真實說，法說，譬喻說，建立法幢，樹立宗旨，為後人做榜樣。』為什麼卻又說『始於鹿野苑，終於跋提河，在這期間未曾說過一字』呢？仔細檢查起來，太像抱著贓物喊冤。老衲我今天事務繁忙，暫且放過這一著。』說完便下座。 有尼姑問：『什麼是奪人不奪境？』禪師回答：『野花開滿路，遍地都是清香。』尼姑問：『什麼是奪境不奪人？』禪師回答：『茫茫宇宙人無數，有幾個男兒是丈夫？』尼姑問：『什麼是人境俱不奪？』禪師回答：『處處綠楊堪繫馬，家家門底透長安。』尼姑問：『什麼是人境兩俱奪？』禪師回答：『雪覆蘆花，舟橫斷岸。人境的道理已經蒙受老師的指示，向上宗乘的道理又該如何？』說完就打。
秦國夫人計氏法真， 自從守寡后，屏棄了繁華的生活，常常吃素，修習有為法。因為大慧禪師派遣謙禪者去問候她的兒子魏公。魏公挽留了謙禪者，謙禪者用祖師的道理來引導她。法真有一天問謙禪者：『徑山和尚平時是如何教人的？』謙禪者說：『和尚只是教人蔘看狗子無佛性以及竹篦子的話頭，只是不得下語，不得思量，不得向舉起處會，不得向開口處承當。狗子還有佛性嗎？沒有。只是這樣教人蔘看。』法真於是深信不疑，於半夜起來打坐，用以前的話頭來參究，豁然貫通，毫無滯礙。謙禪者告辭回去，法真親自寫了入道的概略，作了幾首偈頌呈給大慧禪師。其中有偈說：『終日看經文，如逢』
【English Translation】 English version Zen Master Kuo Baichuan ascended the hall and, citing Zen Master Yunmen's instruction, said: 'Before the fifteenth day, I won't ask. After the fifteenth day, bring forth a phrase.' Then he answered himself, saying: 'Every day is a good day.' Then he said: 'Every day is a good day; the Buddha-dharma and worldly affairs are all complete and thorough. There's no need to specially seek the profound and mysterious; just eat and drink as usual, and life goes on as normal.' Zen Master Kuo Baichuan also ascended the hall and said: 'The yellow-faced old man (referring to the Buddha) speaks horizontally and vertically, expediently and truthfully, with Dharma talks and parables, establishing the Dharma banner and setting up the principles, setting an example for later generations.' Why then does he say, 'Beginning in the Deer Park and ending at the Batti River, he never spoke a single word in between'? Upon careful examination, it's too much like holding stolen goods and crying injustice. I, this old monk, am busy with affairs today, so I'll let this matter pass for now.' After saying this, he descended from his seat. A nun asked: 'What is seizing the person but not the environment?' The Zen master replied: 'Wildflowers bloom all over the road, and the whole ground is filled with fragrance.' The nun asked: 'What is seizing the environment but not the person?' The Zen master replied: 'In the vast universe, there are countless people; how many men are true heroes?' The nun asked: 'What is neither seizing the person nor the environment?' The Zen master replied: 'Everywhere, green willows are suitable for tethering horses, and every house's door leads to Chang'an.' The nun asked: 'What is seizing both the person and the environment?' The Zen master replied: 'Snow covers the reed flowers, and a boat lies sideways on the broken bank. The principles of person and environment have already been instructed by the teacher; what about the matter of the upward lineage?' After saying this, he struck.
Lady Ji, the Lady of the Qin State (Qin guo fu ren ji shi fa zhen), Since becoming a widow, she has abandoned a life of luxury, often eats vegetarian food, and practices conditioned dharmas (you wei fa). Because Great Wisdom (Da Hui) Zen Master sent Zen Practitioner Qian to inquire after her son, Duke Wei (Wei Gong). Duke Wei retained Zen Practitioner Qian, and Zen Practitioner Qian used the principles of the ancestral teachers to guide her. One day, Dharma Truth (Fa Zhen) asked Zen Practitioner Qian: 'How does Abbot Jingshan (Jingshan heshang) usually teach people?' Zen Practitioner Qian said: 'The abbot only teaches people to investigate the saying of the dog having no Buddha-nature (gou zi wu fo xing) and the bamboo stick (zhu bi zi), but one must not make pronouncements, must not think, must not understand at the point of raising it, and must not accept it at the point of opening the mouth. Does the dog have Buddha-nature or not? No. He just teaches people to investigate in this way.' Dharma Truth then deeply believed and, rising in the middle of the night to sit in meditation, investigated with the previous saying, and she became thoroughly enlightened without any obstruction. Zen Practitioner Qian bid farewell to return, and Dharma Truth personally wrote an outline of her entry into the Way, composing several verses to present to Great Wisdom Zen Master. Among them, there is a verse that says: 'All day long, reading the scriptures, as if encountering'
舊識人。莫言頻有礙。一舉一回新。
嘉泰普燈錄卷第十八
音釋
邴音丙 迎魚慶切 嶼音敘 勍音擎 翛音蕭 喃女咸切 蛾音鵝 徂昨胡切 煦況羽切 儡薄猥切 唄音敗 毅魚既切 揣初委切 慍委粉切 癖音僻 窖音教 鞫音菊 剜一丸切 寵力董切 濼音□ □□尾切 鐙都鄧切 聱五交切 詬許候切 儕士皆切 礱音籠 鶿音慈 穗□□□ 繪音會 鸑音岳 鷟食角切 箄音篦 齏相稽切 獹音盧 舍與舍同 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第十九
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世(臨濟十二世楊岐五世)
文殊心道禪師法嗣
潭州楚安慧方禪師
郡之醴陵人。族許氏。年二十。事等覺法思。越七稔得度。崇寧五年。具戒。謁開福寧道者。次依佛鑒。鑒指往大別。既至。職藏司。未幾。改大別為神霄。因歸長沙。附舟至江口。聞呼渡船者有省。作偈曰。沔水江頭叫一聲。此時方得契平生。多年不識重相見。千聖同歸一路行。及寧移居文殊。復侍之。舉前偈。乃蒙印可。命為第一座。久而開法楚安。擢澧之欽山。 上堂曰。臨老方稱住持。全無些子玄機。開口十字
【現代漢語翻譯】 現代漢語譯本 舊相識之人，不要說太多反而成為障礙，任何舉動和迴應都要煥然一新。
《嘉泰普燈錄》卷第十八
音釋
邴（bǐng）：音同『丙』 迎：音同『慶』，反切為『迎魚』 嶼（yǔ）：音同『敘』 勍（qíng）：音同『擎』 翛（xiāo）：音同『蕭』 喃（nán）：反切為『女咸』 蛾（é）：音同『鵝』 徂（cú）：反切為『昨胡』 煦（xù）：反切為『況羽』 儡（lěi）：反切為『薄猥』 唄（bài）：音同『敗』 毅（yì）：音同『既』 揣（chuǎi）：反切為『初委』 慍（yùn）：反切為『委粉』 癖（pì）：音同『僻』 窖（jiào）：音同『教』 鞫（jū）：音同『菊』 剜（wān）：反切為『一丸』 寵（chǒng）：反切為『力董』 濼（luò）：音同『□』 □□：反切為『尾切』 鐙（dèng）：音同『鄧』 聱（áo）：音同『五交』 詬（gòu）：音同『許候』 儕（chái）：音同『士皆』 礱（lóng）：音同『籠』 鶿（cí）：音同『慈』 穗：□□□□ 繪（huì）：音同『會』 鸑（yuè）：音同『岳』 鷟（zhuó）：反切為『食角』 箄（bì）：音同『篦』 齏（jī）：反切為『相稽』 獹（lú）：音同『盧』 舍：與『捨』同
《卍新續藏》第 79 冊 No. 1559 《嘉泰普燈錄》
《嘉泰普燈錄》卷第十九
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世 (臨濟十二世，楊岐五世)
文殊心道禪師法嗣
潭州楚安慧方禪師
禪師是郡中醴陵人，姓許。二十歲時，侍奉等覺法思。過了七年才剃度出家。崇寧五年，受具足戒。之後參謁開福寧道者，又依止佛鑒禪師。佛鑒禪師指示他前往大別山。到達大別山后，擔任藏司的職務。不久，大別山改名為神霄。於是禪師返回長沙，搭船到江口時，聽到呼喊渡船的聲音，有所領悟，作偈說：『沔水江頭叫一聲，此時方得契平生。多年不識重相見，千聖同歸一路行。』等到寧道者移居文殊院后，禪師再次侍奉他，並呈上之前的偈語，得到寧道者的認可，被任命為第一座。很久之後，禪師在楚安開法，后又被提拔到澧州的欽山。 上堂說法時說：『老了才來當住持，完全沒有什麼玄妙的機鋒。開口就是十字（指說法直白）。』
【English Translation】 English version Old acquaintances, do not speak too much, as it may become an obstacle; every action and response should be fresh and new.
Jiatai Pudeng Lu (Jiatai Era Lamp Records) Volume 18
Phonetic Annotations
邴 (bǐng): Pronounced like '丙' (bǐng) 迎 (yíng): Pronounced like '慶' (qìng), Fanqie (反切) is '迎魚' (yíng yú) 嶼 (yǔ): Pronounced like '敘' (xù) 勍 (qíng): Pronounced like '擎' (qíng) 翛 (xiāo): Pronounced like '蕭' (xiāo) 喃 (nán): Fanqie is '女咸' (nǚ xián) 蛾 (é): Pronounced like '鵝' (é) 徂 (cú): Fanqie is '昨胡' (zuó hú) 煦 (xù): Fanqie is '況羽' (kuàng yǔ) 儡 (lěi): Fanqie is '薄猥' (bó wěi) 唄 (bài): Pronounced like '敗' (bài) 毅 (yì): Pronounced like '既' (jì) 揣 (chuǎi): Fanqie is '初委' (chū wěi) 慍 (yùn): Fanqie is '委粉' (wěi fěn) 癖 (pì): Pronounced like '僻' (pì) 窖 (jiào): Pronounced like '教' (jiào) 鞫 (jū): Pronounced like '菊' (jú) 剜 (wān): Fanqie is '一丸' (yī wán) 寵 (chǒng): Fanqie is '力董' (lì dǒng) 濼 (luò): Pronounced like '□' □□: Fanqie is '尾切' (wěi qiē) 鐙 (dèng): Pronounced like '鄧' (dèng) 聱 (áo): Pronounced like '五交' (wǔ jiāo) 詬 (gòu): Pronounced like '許候' (xǔ hòu) 儕 (chái): Pronounced like '士皆' (shì jiē) 礱 (lóng): Pronounced like '籠' (lóng) 鶿 (cí): Pronounced like '慈' (cí) 穗: □□□□ 繪 (huì): Pronounced like '會' (huì) 鸑 (yuè): Pronounced like '岳' (yuè) 鷟 (zhuó): Fanqie is '食角' (shí jiǎo) 箄 (bì): Pronounced like '篦' (bì) 齏 (jī): Fanqie is '相稽' (xiāng jī) 獹 (lú): Pronounced like '盧' (lú) 舍 (shě): Same as '捨' (shě)
Manji New Supplement to the Buddhist Canon, Volume 79, No. 1559, Jiatai Pudeng Lu
Jiatai Pudeng Lu Volume 19
Compiled by the monk (Zhengshou) of Bao'en Guangxiao Chan Monastery in Pingjiang Prefecture (臣)
16th Generation of Nanyue (12th Generation of Linji, 5th Generation of Yangqi)
Dharma Successor of Chan Master Wenshu Xindao
Chan Master Chuan Huifang of Tanzhou Chu'an
The Chan Master was a native of Liling in the prefecture, with the surname Xu. At the age of twenty, he served Dengjue Fasi. After seven years, he was ordained. In the fifth year of Chongning, he received the full precepts. He then visited Daozhe of Kaifu Ning, and later relied on Buddha-eye Jian. Buddha-eye Jian instructed him to go to Dabie Mountain. Upon arriving at Dabie Mountain, he served as the librarian. Soon after, Dabie Mountain was renamed Shenxiao. Thereupon, the Chan Master returned to Changsha, taking a boat to Jiangkou. Hearing the sound of someone calling for a ferry, he had an awakening and composed a verse: 'At the head of the Mian River, a single call, At this moment, I finally accord with my lifelong quest. For many years, unrecognized, now we meet again, A thousand sages return to the same path.' When Daozhe Ning moved to Wenshu Monastery, the Chan Master served him again, presenting the previous verse, which was approved by Daozhe Ning, and he was appointed as the first seat. After a long time, the Chan Master opened the Dharma at Chu'an, and was later promoted to Qin Mountain in Lizhou. When ascending the hall to preach, he said: 'Only in old age do I become an abbot, with absolutely no mysterious mechanisms. Opening my mouth is just straightforward.'
九乖。問東便乃答西。如斯出世。討甚玄微。有時拈三放兩。有時就令而施。雖然如是。同道方知。且道知底事作么生。直須打翻鼻孔始得。 上堂。達磨祖師在腳底。踏不著兮提不起。子細當頭放下看。病在當時誰手裡。張公會看脈。李公會使藥。兩個競頭醫。一時用不著。藥不相投。錯。錯。喫茶去。
常德府文殊思業禪師
世為屠宰。一日。戮豬次。忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊。殊曰。你正殺豬時。見個甚麼便乃剃頭行腳。師遂作鼓刀勢。殊喝曰。這屠兒。參堂去。師便下參堂。住文殊日。 上堂。舉趙州勘婆話。乃曰。勘破婆子。面青眼黑。趙州老漢。瞞我不得。
大溈佛性法泰禪師法嗣
潭州慧通清旦禪師
蓬之儀巄人。族嚴氏。初出關至德山。值山上堂。舉。趙州云。臺山婆子已為汝勘破了也。且道意在甚麼處。良久。曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。翌日入室。山問。前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一坑埋卻。出住岳之永慶。遷慧通。 上堂曰。三世諸佛不知有。一一面南看北斗。貍奴白牯卻知有。云外金毛正哮吼。箇中隱顯現全
【現代漢語翻譯】 現代漢語譯本 九乖。問東卻答西，這樣出世，還探求什麼玄妙的道理？有時拈出三，放下兩，有時就著現成的施為。雖然是這樣，同道的人才能明白。那麼，明白的是什麼呢？必須打翻鼻孔才能領會。上堂說法：達磨祖師就在腳底，踩不著啊，提不起來。仔細地在當頭放下看，病在當時誰的手裡？張公會看脈，李公會使藥，兩個爭著醫治，一時都用不上。藥不對癥，錯，錯。喫茶去。
常德府文殊思業禪師
世代以屠宰為業。一天，殺豬的時候，忽然徹底明白了心源，就放棄了屠宰的行業，做了比丘（佛教出家男子）。作偈說：『昨日是夜叉（惡鬼）心，今朝是菩薩（覺悟者）面。菩薩與夜叉，不隔一條線。』前去拜見文殊（智慧的象徵）。文殊說：『你正在殺豬的時候，見到了什麼就剃頭出家？』禪師就做了個殺豬的姿勢。文殊喝道：『這屠夫，去參堂！』禪師就下參堂。住持文殊寺的時候，上堂說法，舉趙州勘婆的話，說：『勘破了婆子，面青眼黑。趙州老漢，瞞不了我。』
大溈佛性法泰禪師的法嗣
潭州慧通清旦禪師
是蓬州儀巄人，姓嚴。剛出關來到德山，正趕上德山禪師上堂說法，舉趙州禪師的話說：『臺山婆子已經被你勘破了。』那麼，意圖在哪裡呢？』良久，說：『就地抓起黃葉拿走，入山推出白雲來。』清旦禪師聽了，釋然開悟。第二天入室，德山禪師問：『前百丈不落因果，為什麼墮入野狐身？后百丈不昧因果，為什麼脫離野狐身？』清旦禪師說：『最好一起埋掉。』後來住持岳州的永慶寺，遷到慧通寺。上堂說法：『三世諸佛都不知道有，一一面向南看北斗。貍貓白牛卻知道有，云外的金毛獅子正在怒吼。』其中隱顯，完全顯現。
【English Translation】 English version Jiugui. If asked about the east, he answers about the west. With such an emergence into the world, what profound mysteries are there to seek? Sometimes he picks up three and puts down two; sometimes he acts according to the situation. Although it is so, only those who share the path understand. But what is it that they understand? One must have their nostrils smashed to comprehend. Ascending the hall: Bodhidharma (founder of Zen Buddhism) is under your feet, but you cannot step on him or lift him up. Carefully look at what is being put down right in front of you. Who has the illness in their hands at this moment? Zhang Gong knows how to read pulses, and Li Gong knows how to use medicine. The two compete to cure, but neither is useful at this time. The medicine is not suitable, wrong, wrong. Go have some tea.
Chan Master Wenshu Siye of Changde Prefecture
His family had been butchers for generations. One day, while slaughtering a pig, he suddenly thoroughly understood the source of his mind. He then abandoned his profession and became a Bhikkhu (Buddhist monk). He composed a verse saying: 'Yesterday, a Yaksha (demon) heart; today, a Bodhisattva (enlightened being) face. Bodhisattva and Yaksha are separated by only a single line.' He went to see Wenshu (symbol of wisdom). Wenshu said, 'When you were slaughtering pigs, what did you see that made you shave your head and travel?' The master then made a gesture of wielding a knife. Wenshu shouted, 'This butcher, go to the meditation hall!' The master then went down to the meditation hall. When he resided at Wenshu Temple, he ascended the hall and cited Zhao Zhou's words about examining the old woman, saying: 'Having examined the old woman, her face is green and her eyes are black. Old Zhao Zhou cannot deceive me.'
Dharma heir of Chan Master Dawei Foxing Fatai
Chan Master Huitong Qingdan of Tanzhou
He was from Yilong, Pengzhou, with the family name Yan. When he first left the pass and arrived at Deshan, he encountered Deshan ascending the hall and citing Zhao Zhou's words: 'The old woman of Mount Tai has already been examined by you.' So, what is the intention? After a long silence, he said, 'Gather the yellow leaves from the ground and take them away; enter the mountain and push out the white clouds.' The master heard this and was enlightened. The next day, he entered the room, and Deshan asked, 'The former Baizhang did not fall into cause and effect; why did he fall into the body of a wild fox? The latter Baizhang was not ignorant of cause and effect; why did he escape the body of a wild fox?' The master said, 'It would be best to bury them together.' Later, he resided at Yongqing Temple in Yuezhou and moved to Huitong Temple. Ascending the hall, he said: 'The Buddhas of the three worlds do not know of it; each faces south and looks at the Big Dipper. The cat and the white cow do know of it; the golden-haired lion outside the clouds is roaring.' Within it, concealment and manifestation are fully revealed.
身。頭頭透脫無前後。撥轉機輪向上關。八角磨盤空里走。 上堂。說佛說祖。正如好肉剜瘡。舉古舉今。猶若殘羹餿飯。一聞便悟。已落第二頭。一舉便行。早是不著便。須知個事如天普蓋。似地普擎。師子游行。不求伴侶。壯士展臂。不借他力。佛祖拈掇不起。衲僧愿見無門。迷悟雙忘。聖凡路絕。且道從上諸聖以何法示人。喝一喝。曰。莫妄想。 上堂。見色明心。墮坑落塹。聞聲悟道。辜負平生。直饒聲色純真。塵塵入妙。坐在光影里。未為究竟。直須萬機休罷。千聖不攜。撒手那邊。跳出窠臼。到這裡。亦無人。亦無佛。大千沙界海中漚。一切聖賢如電拂。且道釋迦老子向甚麼處出頭。良久。曰。放過一著。 上堂。目前無法。垛生招箭。意在目前。掛箔遮驢鳴。非耳目所到。出門使是草。夾山老子在百草頭上橫身。鬧市裡打磬。諸人還見么。若也不見。卻歸碧巖去也。 上堂。正眼豁開。照破多年山鬼窟。腕頭著力。拈卻門前下馬臺。舍重從輕。裁長補短。奪饑餐于正食。猛自知非。驅耕牛于正行。不借他力。住則當頭印破。去則截斷腳跟。無卓錐之地者。萬德來朝。赤骨歷地者。現成活計。然雖如是。忽遇其中人來時如何。且待別時相見。 佛性和尚忌日上堂。三腳驢子弄蹄行。步步相隨不相到。樹頭
【現代漢語翻譯】 現代漢語譯本：身。徹頭徹尾地透徹脫落，沒有前後之分。撥轉機輪，向上突破關隘。八角磨盤在空中運轉。 上堂。談論佛，談論祖師，就像在好肉上剜瘡一樣多餘。舉出古代的事例，舉出現今的事例，就像是殘羹餿飯一樣令人厭惡。一聽到就領悟，已經落入了第二義。一舉動就行事，早就不是恰當的時候。須知這件事像天一樣普遍覆蓋，像地一樣普遍承載。獅子獨自行動，不尋求伴侶。壯士伸展手臂，不借用他人的力量。佛祖也無法拈起，衲僧渴望見到卻無門可入。迷與悟都已忘卻，聖與凡的道路也已斷絕。那麼，從前的諸位聖人以什麼方法來開示世人呢？喝一聲。說：『不要妄想。』 上堂。見到色相而求明白心性，就會掉進坑裡，落入陷阱。聽到聲音而求領悟真理，就辜負了此生。即使聲色純真，每一塵都進入妙境，坐在光影里，也未算是究竟。必須萬種機心都停止，千位聖人也不依傍，撒手在那邊，跳出舊的窠臼。到了這裡，既沒有人，也沒有佛。大千世界就像海中的水泡，一切聖賢就像閃電一樣瞬間消失。那麼，釋迦老子從什麼地方出頭呢？良久。說：『放過一著。』 上堂。眼前沒有法，卻平白無故地招來箭矢。心意停留在眼前，就像掛起簾子遮擋驢叫一樣。不是耳目所能達到的地方，出門所用的都是草。夾山老子在百草頭上橫臥全身，在鬧市裡敲打磬。各位還看見了嗎？如果沒看見，就回到碧巖去吧。 上堂。正眼豁然打開，照破多年山鬼居住的洞穴。手腕上用勁，拿掉門前的下馬臺。捨棄重的，選擇輕的；裁剪長的，彌補短的。從飢餓的人那裡奪取正餐，是猛然醒悟自己的錯誤。驅趕耕牛走上正路，是不借用他人的力量。安住時，當頭印破一切；離去時，截斷所有後路。沒有立錐之地的人，萬德都會來朝拜。赤裸裸一無所有的人，擁有現成的活計。即使是這樣，忽然遇到其中之人來時該怎麼辦呢？且等待下次相見。 佛性和尚忌日上堂。三條腿的驢子踮著腳行走，步步相隨卻始終無法到達。樹頭
【English Translation】 English version: Body. Thoroughly and completely detached, without beginning or end. Turn the wheel of opportunity, breaking through the barriers upwards. The octagonal millstone revolves in the empty space. Ascending the hall. Speaking of the Buddha, speaking of the Patriarchs, is like cutting a sore on good flesh. Citing ancient examples, citing present examples, is like leftover, spoiled food that is repulsive. To awaken upon hearing, one has already fallen into secondary understanding. To act upon a single movement is already inappropriate. One must know that this matter is like the sky, universally covering; like the earth, universally supporting. A lion acts alone, not seeking companions. A strong man extends his arm, not borrowing the strength of others. The Buddhas and Patriarchs cannot pick it up, and monks wish to see it but have no way in. Delusion and enlightenment are both forgotten, and the paths of the sacred and the mundane are cut off. So, with what method did the former sages instruct people? A shout. Saying: 'Do not妄想(wangxiang, delusional thinking).' Ascending the hall. Seeing form and seeking to understand the mind, one will fall into a pit, fall into a trap. Hearing sound and seeking to awaken to the truth, one will waste this life. Even if sound and form are pure, and every mote of dust enters the realm of the wonderful, sitting in the light and shadow is not yet ultimate. One must cease all machinations, not rely on any of the thousand sages, let go on that side, and jump out of the old rut. Arriving here, there is neither person nor Buddha. The great thousand worlds are like bubbles in the sea, and all the sages and worthies are like a flash of lightning. So, where does釋迦老子(Shijia Laozu, Shakyamuni Buddha) emerge from? After a long pause. Saying: 'Let go of one move.' Ascending the hall. With no dharma before one's eyes, one needlessly invites arrows. With the mind dwelling on what is before one's eyes, it is like hanging a screen to block the donkey's braying. Where the ears and eyes cannot reach, what one uses upon going out is all grass. Old Master夾山(Jiashan) lies horizontally with his whole body on top of the hundred grasses, and strikes the chime in the bustling marketplace. Do you all see it? If you do not see it, then return to碧巖(Biyan). Ascending the hall. The 正眼(zhengyan, true eye) is suddenly opened, illuminating the mountain demon's cave of many years. Strength is applied at the wrist, removing the dismounting platform in front of the gate. Abandoning the heavy and choosing the light; trimming the long and supplementing the short. Taking the proper meal from the hungry is to suddenly realize one's own error. Driving the ox to walk on the proper path is not borrowing the strength of others. When abiding, one smashes through everything head-on; when departing, one cuts off all paths of retreat. For those who have no place to drive a stake, myriad virtues will come to pay homage. Those who are naked and without possessions possess ready-made livelihood. Even so, what should be done if one encounters such a person coming along? Let us wait until another time to meet. Ascending the hall on the anniversary of the death of Buddhist Monk 佛性(Foxing). A three-legged donkey walks on tiptoe, following step by step but never arriving. Tree top
驚起雙雙魚。拈來一老一不老。為憐松竹引清風。其奈出門便是草。因喚檀郎識得渠。大機大用都推倒。燒香勘證見根源。糞埽堆頭拾得寶。叢林浩浩謾商量。勸君莫謗先師好。 僧問。至道無難。唯嫌揀擇時如何。曰。河水從源濁。
澧州靈巖仲安禪師(未詳氏里)
幼為比丘。壯留講聚。因閱首楞嚴。至知見立知。即無明本。知見無見。斯即涅槃。師破讀為知見立(句)知即無明(句)本知見無(句)見期即涅槃(句)忽開悟。棄謁圓悟禪師于蔣山。時佛性為座元。師扣之。即領旨。迨性住德山。遣師至鐘阜通嗣書。圓悟問云。千里馳來。不辱宗風。公案現成。如何通訊。曰。覿面相呈。更無回互。云。此是德山底。那個是上座底。曰。豈有第二人。云。背後底𡁠。師投書。悟笑云。作家禪客。天然有在。師曰。付與蔣山。次至僧堂前。捧書問訊首座。座云。玄沙白紙。此自何來。曰。久默斯要。不務速說。今日拜呈。幸希一鑒。座便喝。師曰。作家。座又喝。師以書便打。座擬議。師曰。未明三八九。不免自沉吟。首座作么生會。座無語。師以書復打一下。時圓悟與佛眼見之。悟云。打我首座死了也。復云。所謂龍象蹴踏。眼云。非也。官馬廝趯耳。悟令召至。云。我五百人首座。你為甚麼打他。
【現代漢語翻譯】 現代漢語譯本 驚醒了成雙成對的魚兒。拈起一根老的和一根不老的柴火。因為憐愛松樹和竹子，引來了清風。但又無奈一出門外，遍地都是雜草。因此呼喚我的愛人，才得以認識了它。所有的大機大用全都推翻。燒香來勘驗，見到了根源。在糞堆垃圾堆里，拾得了寶貝。叢林里大家浩浩蕩蕩地商量。勸告各位不要誹謗先師的好處。 有僧人問道：『至道』（最高的道理）並不難，只是在于取捨選擇，這是什麼意思呢？禪師回答說：『河水是從源頭就開始渾濁的。』
澧州靈巖仲安禪師（不知道他的姓氏和籍里）
年幼時做了比丘（佛教出家男子）。長大后留在講經說法的集會中。一次閱讀《首楞嚴經》（佛教經典），讀到『知見立知，即無明本；知見無見，斯即涅槃』（以知見為知見，就是無明的根本；如果沒有任何知見，那就是涅槃的境界）時，禪師斷句為『知見立，知即無明，本知見無，見期即涅槃』（當知見確立時，知就是無明；原本的知見是沒有的，見到這種境界就是涅槃），忽然開悟。於是前往蔣山拜見圓悟禪師。當時佛性禪師擔任座元（寺院中的首座）。禪師向他請教，立刻領悟了旨意。等到佛性禪師住在德山時，派遣禪師到鐘阜傳遞嗣法書。圓悟禪師問道：『千里迢迢趕來，沒有辱沒宗風。公案（禪宗用語，指含有禪機的故事或對話）現成，如何傳遞書信？』禪師回答說：『當面呈上，更沒有其他含義。』圓悟禪師說：『這是德山的，哪個是上座（寺院中職位較高者）的？』禪師回答說：『難道還有第二個人嗎？』圓悟禪師說：『背後的呢？』禪師於是投上書信。圓悟禪師笑著說：『真是個出色的禪客，天性如此。』禪師說：『交付給蔣山了。』接著來到僧堂前，捧著書信向首座（寺院中職位最高的僧人之一）問訊。首座說：『玄沙的白紙，從哪裡來的？』禪師回答說：『沉默很久了，關鍵在於此，不急於快速說出。今天拜見呈上，希望您能看一看。』首座便喝斥。禪師說：『真是個出色的禪師。』首座又喝斥。禪師用書信便打。首座想要辯解。禪師說：『不明白三八九，免不了獨自沉吟。首座您怎麼理解？』首座無語。禪師用書信又打了一下。當時圓悟禪師和佛眼禪師看到了這一幕。圓悟禪師說：『打我的首座，要死了啊。』又說：『這就是所謂的龍象蹴踏（比喻高僧之間的交鋒）。』佛眼禪師說：『不是的，只是官馬互相踢罷了。』圓悟禪師命令召見禪師，說：『我的五百人首座，你為什麼要打他？』
【English Translation】 English version Startled a pair of fish. Picking up one old and one not-so-old piece of firewood. Pitying the pine and bamboo, drawing in the clear breeze. But alas, once outside the door, it's all grass. Therefore, calling my beloved, I came to know it. All great mechanisms and great uses are overturned. Burning incense to examine and verify, seeing the source. In the dung heap, picking up a treasure. In the vast monastery, everyone discusses at length. I advise you not to slander the goodness of the former teacher. A monk asked: 'The Great Way is not difficult, only it dislikes choosing. What does this mean?' The Zen master replied: 'The river water is turbid from its source.'
Zen Master Zhong'an of Lingyan in Lizhou (his surname and origin are unknown)
He became a Bhikkhu (Buddhist monk) in his youth. He stayed in gatherings for lecturing when he grew up. Once, while reading the Shurangama Sutra (a Buddhist scripture), when he reached 'Knowing based on knowledge is the root of ignorance; knowing without knowledge is Nirvana,' the master punctuated it as 'Knowing based on knowledge, knowing is ignorance; originally knowing is without, seeing this is Nirvana,' and suddenly attained enlightenment. He then went to Jiangshan to visit Zen Master Yuanwu. At that time, Zen Master Foxing was the chief seat (the highest-ranking monk in the monastery). The master asked him for instruction and immediately understood the meaning. When Zen Master Foxing resided at Deshan, he sent the master to Zhongfu to deliver the letter of Dharma transmission. Zen Master Yuanwu asked: 'Coming from a thousand miles away, you have not disgraced the lineage. The Koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) is ready-made, how do you transmit the letter?' The master replied: 'Presenting it face to face, there is no other meaning.' Zen Master Yuanwu said: 'This is Deshan's, which is the chief seat's?' The master replied: 'Is there a second person?' Zen Master Yuanwu said: 'What about the one behind?' The master then presented the letter. Zen Master Yuanwu smiled and said: 'Truly an excellent Zen practitioner, naturally so.' The master said: 'Delivered to Jiangshan.' Then he went to the front of the monks' hall, holding the letter and greeting the chief seat. The chief seat said: 'Xuansha's blank paper, where does this come from?' The master replied: 'Silence for a long time, the key lies here, not rushing to speak quickly. Today I present it, hoping you will take a look.' The chief seat then shouted. The master said: 'Truly an excellent Zen master.' The chief seat shouted again. The master hit him with the letter. The chief seat hesitated. The master said: 'Not understanding three, eight, nine, inevitably you will ponder alone. How does the chief seat understand?' The chief seat was speechless. The master hit him again with the letter. At that time, Zen Master Yuanwu and Zen Master Foyan saw this scene. Zen Master Yuanwu said: 'Hitting my chief seat, he's going to die.' He also said: 'This is the so-called dragon and elephant trampling (a metaphor for the clash between great monks).' Zen Master Foyan said: 'No, it's just official horses kicking each other.' Zen Master Yuanwu ordered him to be summoned, saying: 'My chief seat of five hundred people, why did you hit him?'
云。和尚也須吃一頓始得。悟顧佛眼吐舌。眼云。未在。卻顧師曰。空手把鋤頭。步行騎水牛。意作么生。師鞠躬曰。所供並是詣實。眼笑云。真個是屋裡人。又往見五祖自和尚通法眷書。自云。書里說個甚麼。曰。文彩已彰。云。畢竟說個甚麼。曰。當陽揮寶劍。云。近前來。這裡不識幾個字。曰。莫詐敗。自顧侍者云。是那裡僧。者云。此上座向曾在和尚會下。自云。怪得恁么滑頭。師曰。被和尚鈍置來。自乃將書于香爐上熏云。南無三滿多沒陀南。師近前彈指一下。自乃啟書。回德山日。佛果．佛眼皆有偈送之。未幾。而靈巖虛席。衲子投牒。乞師住持。出應其命。 上堂曰。參禪不究淵源。觸途盡為留礙。所以守其靜默。澄寂虛閑。墮在毒海。以弱勝強。自是非他。立人我量。見處偏枯。遂致優劣不分。照不構用。用不離窠。此乃學處不玄。盡為流俗。到這裡。須知有殺中透脫。活處藏機。佛不可知。祖莫能測。所以古人道。有時先照後用。且要共你商量。有時先用后照。你須是個漢始得。有時照用同時。你又作么生抵當。有時照用不同時。又向甚麼處湊泊。還知么。穿楊箭與驚人句不是臨時學得來(余語未見)。
成都府正法灝禪師
上堂。舉永嘉到曹溪因緣。師曰。要識永嘉么。掀翻海岳求
知己。要識祖師么。撥動乾坤建太平。二老不知何處去。卓拄杖曰。宗風千古播嘉聲。
成都府昭覺辯禪師
上堂曰。毫𨤲有差。天地懸隔。隔江人唱鷓鴣詞。錯認胡笳十八拍。要會么。欲得現前。莫存順逆。五湖煙浪有誰爭。自是不歸歸便得。
虎丘紹隆禪師法嗣
慶元府天童應庵曇華禪師
黃梅人。族江氏。生而奇杰。年十七。往東禪院去發。首依水南遂禪師。染指法味。因遍歷江湖。與諸老激揚無不契者。至云居。禮圓悟禪師。悟一見。痛與提策。及入蜀。指見彰教。教移虎丘。師侍行。未半載。頓明大法。去謁此庵。分座連雲。處守以妙嚴請開法。繼住衢之明果．蘄之德章．饒之報恩．薦福．婺之寶林．報恩．江之東林．建康之蔣山．平江之萬壽。兩住南康歸宗。后居天童。 上堂曰。九年面壁。壞卻東土兒孫。只履西歸。鈍置黃面老子。以拄杖一畫。曰。石牛攔古路。一馬生三寅。 上堂。德章老瞎禿。從來沒滋味。拈得口。失卻鼻。三更二點唱巴歌。無端驚起梵王睡。喝一喝。曰。我行荒草里。汝又人深村。 上堂。臨濟在黃檗處三度吃棒底意旨。你諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛口掛壁上。天下老和尚將甚麼吃飯。 上堂。十五日已前。
【現代漢語翻譯】 現代漢語譯本： 知己。想要認識祖師嗎？撥動乾坤建立太平盛世。達摩和慧可二位祖師不知去了哪裡。禪師拄著枴杖說：宗門的風範千古流傳，美名遠揚。
成都府昭覺辯禪師
上堂說法時說：即使有絲毫的差錯，天地也會有巨大的隔閡。隔江的人唱著鷓鴣詞，卻錯誤地認為是胡笳十八拍。想要領會嗎？想要當下顯現，就不要執著于順境或逆境。五湖煙波浩渺，有誰會去爭奪呢？只要想回歸，自然就能迴歸。
虎丘紹隆禪師法嗣
慶元府天童應庵曇華禪師
是黃梅人，姓江。天生奇特傑出。十七歲時，前往東禪院出家。最初依止水南遂禪師，開始領略佛法的滋味。因此遊歷各地，與許多老禪師交流，沒有不契合的。到達云居山，參拜圓悟禪師。圓悟禪師一見到他，就嚴格地督促他。後來進入四川，被推薦到彰教寺。彰教寺遷到虎丘，禪師侍奉前往。不到半年，就頓悟了大法。之後去拜見此庵禪師，一起講法，座無虛席。處州長官以妙嚴寺邀請他開法。之後相繼住持衢州的明果寺、蘄州的德章寺、饒州的報恩寺、薦福寺、婺州的寶林寺、報恩寺、江州的東林寺、建康的蔣山寺、平江的萬壽寺。兩次住持南康的歸宗寺。後來住持天童寺。上堂說法時說：九年面壁，破壞了東土的兒孫。只穿著一隻鞋西歸，讓黃面老子（指達摩）難堪。用拄杖畫了一下，說：石牛攔住了古路，一馬生了三個寅。上堂說法：德章老瞎禿，向來沒有滋味。拈起口，卻失去了鼻。三更二點唱著巴歌，無端驚醒了梵王的睡夢。喝一聲，說：我行走在荒草中，你們又深入到村莊里。上堂說法：臨濟在黃檗處三次捱打的用意，你們這些人看透了嗎？即使一口咬斷，也不是大丈夫。三世諸佛的嘴巴掛在墻上，天下的老和尚用什麼吃飯？上堂說法：十五日以前，
【English Translation】 English version: Companions, do you want to recognize the Patriarch? Stirring up the universe to build a peaceful world. Where have the two old ones (Bodhidharma and Huike) gone? (The master) struck his staff and said: 'The ancestral tradition spreads its fine reputation for thousands of years.'
Chan Master Bian of Zhaojue Temple in Chengdu Prefecture
Ascending the Dharma seat, he said: 'A hair's breadth of difference, and heaven and earth are vastly separated. The person across the river sings a partridge song, mistakenly recognizing it as the Eighteen Songs of a Nomad Flute. Do you want to understand? If you want it to appear right now, do not cling to accordance or opposition. Who contends over the misty waves of the Five Lakes? It is simply that if you want to return, you can return.'
Dharma Successor of Chan Master Shaolong of Tiger Hill
Chan Master Ying'an Tanhua of Tiantong Temple in Qingyuan Prefecture
He was from Huangmei, of the Jiang clan. He was born extraordinary and outstanding. At the age of seventeen, he went to Dongchan Monastery to be tonsured. He first relied on Chan Master Suinan Sui, tasting the flavor of the Dharma. Therefore, he traveled throughout the land, and there was no old master with whom he did not agree. Arriving at Yunju Mountain, he paid respects to Chan Master Yuanwu. Yuanwu, upon seeing him, urged him on severely. When he entered Sichuan, he was recommended to Zhangjiao Temple. When Zhangjiao Temple moved to Tiger Hill, the master served and accompanied him. In less than half a year, he suddenly understood the Great Dharma. He then visited This Hermitage, sharing the Dharma seat in a continuous stream. The prefect of Chu invited him to open the Dharma at Miaoyan Temple. Subsequently, he resided at Mingguo Temple in Quzhou, Dezhang Temple in Qizhou, Bao'en Temple and Jianfu Temple in Raozhou, Baolin Temple and Bao'en Temple in Wuzhou, Donglin Temple in Jiangzhou, Jiangshan Temple in Jiankang, and Wanshou Temple in Pingjiang. He twice resided at Guizong Temple in Nankang. Later, he resided at Tiantong Temple. Ascending the Dharma seat, he said: 'Nine years facing the wall, ruining the descendants of the Eastern Land. Returning west with a single shoe, embarrassing the Yellow-Faced Old Man (Bodhidharma).' He drew a line with his staff and said: 'A stone ox blocks the ancient road; one horse gives birth to three Yin.' Ascending the Dharma seat, he said: 'Old Blind Baldy Dezhang has never had any flavor. Picking up the mouth, he loses the nose. Singing a Ba song at the second watch of the third night, needlessly startling the sleep of Brahma.' He shouted once and said: 'I walk in the wild grass; you are deep in the village.' Ascending the Dharma seat, he said: 'The meaning of Linji receiving three blows at Huangbo's place, have you all seen through it yet? Even if you bite through it in one bite, you are still not a great hero. The mouths of the Buddhas of the three worlds are hanging on the wall. What do the old monks of the world eat?' Ascending the Dharma seat, he said: 'Before the fifteenth day,'
水長船高。十五日已后。泥多佛大。正當十五日。東海鯉魚打一棒。雨似盆傾。直得三千大千世界一切眾生悉皆歡喜。謂言打這一棒。不妨應時應節。報恩不覺通身踴躍。遂作詩一首。舉似大眾。蜻蜓許是好蜻蜓。飛來飛去不曾停。被我捉來摘卻兩邊翼。恰似一枚大鐵釘。 上堂。若作一句商量。吃粥吃飯阿誰不會。不作一句商量。屎坑裡蟲子笑殺阇梨。拈拄杖曰。拄杖子罪犯彌天。貶向二鐵圍山。且道薦福還有過也無。卓拄杖曰。遲一刻。 上堂。明不見暗。暗不見明。明暗雙忘。無異流俗阿師。野干鳴。師子吼。師子吼。野干鳴。三家村裡臭胡猻。價增十倍。驪龍頷下明月珠。分文不直。若作衲僧巴鼻。甚處得來。三十年後。換手捶胸。未是苦在。 上堂。飯籮邊。漆桶裡。相唾饒你潑水。相罵饒你接觜。黃河三千年一度清。蟠桃五百年一次開華。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前有一則公案。今日舉似諸人。且道是甚麼公案。王節級失卻帖。 上堂。參學人切忌錯用心。悟明見性。是錯用心。成佛作祖。是錯用心。看經講教。是錯用心。行住坐臥。語言三昧。是錯用心。吃粥吃飯。屙屎送尿。是錯用心。一動一靜。一來一往。是錯用心。更有一處錯用心。歸宗不敢與諸人說破。何故。一字入公門
【現代漢語翻譯】 現代漢語譯本： 水漲船高。十五日之後。泥多佛像大。正值十五日。東海鯉魚捱了一棒。雨像盆倒一樣傾瀉。使得三千大千世界一切眾生都歡喜。說打這一棒。不妨應時應節。報恩不覺全身踴躍。於是作詩一首。展示給大家。蜻蜓或許是好蜻蜓。飛來飛去不曾停。被我捉來摘掉兩邊翅膀。恰似一枚大鐵釘。
上堂說法。如果說一句來商量。喝粥吃飯誰不會。如果不說一句來商量。屎坑裡的蟲子會笑死和尚。拿起拄杖說。拄杖子罪過彌天。貶到二鐵圍山。那麼薦福還有過錯嗎。放下拄杖說。遲了一刻。
上堂說法。明亮看不見黑暗。黑暗看不見明亮。明亮和黑暗都忘記。和普通的俗人老師沒什麼區別。野干叫。獅子吼。獅子吼。野干叫。三家村裡的臭胡猻。價格增加十倍。驪龍下巴下的明月珠。一文不值。如果作為僧人的榜樣。從哪裡得來。三十年後。換手捶胸。還不是最苦的。
上堂說法。飯籮旁邊。漆桶裡面。互相吐唾沫饒你潑水。互相謾罵饒你還嘴。黃河三千年才清一次。蟠桃五百年才開一次花。鶴勒那咬定牙關。朱頂王呵呵大笑。歸宗五十年前有一則公案。今天說給大家聽。那麼是什麼公案。王節級丟失了帖子。
上堂說法。參學的人最忌諱用錯心。悟明見性。是用錯心。成佛作祖。是用錯心。看經講教。是用錯心。行住坐臥。語言三昧。是用錯心。吃粥吃飯。拉屎撒尿。是用錯心。一動一靜。一來一往。是用錯心。還有一處用錯心。歸宗不敢和你們說破。為什麼。一字進入公門。 現代漢語譯本：
【English Translation】 English version: The water rises as the boat floats higher. After the fifteenth day. The more mud, the larger the Buddha (the more difficulties, the greater the achievement). Precisely on the fifteenth day. A carp in the Eastern Sea is struck with a rod. The rain pours down like an overturned basin. Causing all sentient beings in the three thousand great thousand worlds to rejoice. Saying that striking this rod. It doesn't hurt to be timely and in accordance with the season. Repaying kindness, one's whole body leaps with joy unconsciously. Thereupon, he composes a poem. To show to the masses. The dragonfly may be a good dragonfly. Flying back and forth without stopping. I caught it and plucked off both wings. Just like a large iron nail.
Ascending the hall (to preach). If you make a sentence to discuss. Who wouldn't know how to eat porridge and rice? If you don't make a sentence to discuss. The worms in the latrine will laugh the abbot to death. Picking up the staff, he says. The staff's sins reach the heavens. Banished to the two Iron Ring Mountains (two mountain ranges that enclose the world). Then does Jianfu (name of a temple) still have faults? Striking the staff, he says. A moment late.
Ascending the hall (to preach). Light does not see darkness. Darkness does not see light. Forgetting both light and darkness. There is no difference from an ordinary secular teacher. The jackal howls. The lion roars. The lion roars. The jackal howls. The stinky barbarian monkey in the Three Family Village. The price increases tenfold. The bright moon pearl under the jaw of the black dragon. Not worth a penny. If you act like a model monk. Where does it come from? Thirty years later. Switching hands and beating your chest. It's not the worst suffering yet.
Ascending the hall (to preach). Beside the rice basket. Inside the lacquer bucket. Spitting at each other, I'll let you splash water. Cursing at each other, I'll let you answer back. The Yellow River clears once every three thousand years. The peaches blossom once every five hundred years. Helena (name of a person) bites down on his teeth. King Zhu Ding (name of a person) laughs heartily. Guizong (name of a monk) had a case fifty years ago. Today I'll tell it to everyone. Then what is the case? Wang Jieji (name of a person) lost the post.
Ascending the hall (to preach). Those who study Buddhism should avoid using the wrong mind. Awakening to see one's nature. Is using the wrong mind. Becoming a Buddha and becoming an ancestor. Is using the wrong mind. Reading scriptures and teaching. Is using the wrong mind. Walking, standing, sitting, and lying down. The samadhi of language. Is using the wrong mind. Eating porridge and rice. Defecating and urinating. Is using the wrong mind. One movement and one stillness. One coming and one going. Is using the wrong mind. There is one more place to use the wrong mind. Guizong (name of a monk) dares not tell you. Why? A word enters the public gate.
。九牛拽不出。 上堂。舉。僧問雲門。殺父殺母。佛前懺悔。殺佛殺祖。向甚麼處懺悔。門云。露。師曰。光孝著一轉語。不是老僧見處。亦非垂手為人。何故。豈不見道。字經三寫。烏焉成馬。 上堂。三十二相。八十種好。從朝至暮。啾啾唧唧。說黃道黑。不知那裡是。二時上堂。吃粥吃飯。不覺嚼破舌頭。血濺梵天。四天之下。霈然有餘。玉皇大帝惡發。追東海龍王。向金輪峰頂鞠勘。頃刻之間。追汝諸人作證見也。且各請依實供通。切忌迴避。儻若不實。喪汝性命。 上堂。趙州喫茶。我也怕他。若非債主。便是冤家。倚墻靠壁成群隊。不知誰解辨龍蛇。 上堂。五百力士揭石義。萬仞崖頭撒手行。十方世界一團鐵。虛空背上白毛生。直饒拈卻膱脂帽子。脫卻尳臭布衫。向報恩門下正好吃棒。何故。半夜起來屈膝坐。毛頭星現衲僧前。 上堂。舉泉大道訪慈明因緣。師曰。二老漢當時若踏著臨濟向上底。我等今日飯也無吃。還知薦福落處么。遂卓拄杖。喝一喝。下座。 上堂。舉。雲門大師到乾峰。云。請師答話。峰云。到老僧也未。門云。恁么那。恁么那。峰云。將謂侯白。更有侯黑。師曰。二老宿一等相見。就中奇特。光孝今日為諸人說道理一遍。將謂春歸無覓處。不知轉入此中來。 上堂。舉。僧問
【現代漢語翻譯】 現代漢語譯本： 『九牛拽不出。』 上堂。舉。僧問雲門（Yunmen，禪宗大師）。『殺父殺母，佛前懺悔。殺佛殺祖，向甚麼處懺悔？』門（雲門）云：『露。』師曰：『光孝（Guangxiao，地名或人名）著一轉語，不是老僧見處，亦非垂手為人。何故？豈不見道：字經三寫，烏焉成馬。』 上堂。三十二相（Thirty-two Marks of the Buddha），八十種好（Eighty Minor Marks of the Buddha）。從朝至暮，啾啾唧唧，說黃道黑。不知那裡是。二時上堂，吃粥吃飯，不覺嚼破舌頭，血濺梵天。四天之下，霈然有餘。玉皇大帝（Jade Emperor）惡發，追東海龍王（Dragon King of the Eastern Sea），向金輪峰頂（Mount Jinlun）鞠勘。頃刻之間，追汝諸人作證見也。且各請依實供通，切忌迴避。儻若不實，喪汝性命。 上堂。趙州（Zhaozhou，禪宗大師）喫茶，我也怕他。若非債主，便是冤家。倚墻靠壁成群隊，不知誰解辨龍蛇。 上堂。五百力士揭石義，萬仞崖頭撒手行。十方世界一團鐵，虛空背上白毛生。直饒拈卻膱脂帽子，脫卻尳臭布衫。向報恩門下（Bao'en Temple）正好吃棒。何故？半夜起來屈膝坐，毛頭星現衲僧前。 上堂。舉泉大道（Daquan Dadao，人名）訪慈明（Ciming，禪宗大師）因緣。師曰：二老漢當時若踏著臨濟（Linji，禪宗大師）向上底，我等今日飯也無吃。還知薦福（Jianfu Temple）落處么？遂卓拄杖，喝一喝，下座。 上堂。舉。雲門大師（Yunmen，禪宗大師）到乾峰（Qianfeng，地名或人名）。云：『請師答話。』峰（乾峰）云：『到老僧也未？』門（雲門）云：『恁么那，恁么那。』峰（乾峰）云：『將謂侯白，更有侯黑。』師曰：二老宿一等相見，就中奇特。光孝（Guangxiao，地名或人名）今日為諸人說道理一遍。將謂春歸無覓處，不知轉入此中來。 上堂。舉。僧問
【English Translation】 English version: 'Nine oxen cannot pull it out.' Entering the hall. A case: A monk asked Yunmen (a Chan master): 'Having killed my father and mother, I repent before the Buddha. Having killed the Buddha and the Patriarchs, where should I repent?' Yunmen (the Chan master) said: 'Exposed.' The Master said: 'Guangxiao's (a place name or a person's name) turning phrase is not what this old monk sees, nor is it helping others. Why? Haven't you heard it said: A word written three times turns 'wu' into 'ma'.' Entering the hall. The Thirty-two Marks (Thirty-two Marks of the Buddha), the Eighty Minor Marks (Eighty Minor Marks of the Buddha). From morning till night, chattering and chirping, talking about yellow and black. I don't know where it is. Entering the hall at two times, eating congee and rice, unknowingly chewing through the tongue, blood splattering to the Brahma heaven. Below the four heavens, it is abundant. The Jade Emperor (Jade Emperor) is enraged, chasing the Dragon King of the Eastern Sea (Dragon King of the Eastern Sea) to the summit of Mount Jinlun (Mount Jinlun) for interrogation. In an instant, chasing you all to testify. Please each of you truthfully confess, and avoid evasion. If it is not true, you will lose your life. Entering the hall. Zhaozhou (a Chan master) drinks tea, and I am also afraid of him. If he is not a creditor, he is an enemy. Leaning against the wall, forming groups, I don't know who can distinguish dragons and snakes. Entering the hall. Five hundred strong men lift the stone with righteousness, letting go at the top of a ten-thousand-foot cliff. The ten directions of the world are a lump of iron, and white hair grows on the back of emptiness. Even if you take off the greasy hat and the smelly cloth shirt, it is good to be beaten at the Bao'en Temple (Bao'en Temple). Why? Getting up in the middle of the night and sitting with knees bent, the hairy star appears before the monks. Entering the hall. Daquan Dadao (a person's name) visited Ciming (a Chan master) to ask about the causes and conditions. The Master said: If the two old men had stepped on Linji's (a Chan master) upward path at that time, we would have no rice to eat today. Do you know where Jianfu Temple (Jianfu Temple) falls? Then he struck the staff and shouted, and descended from the seat. Entering the hall. A case: Master Yunmen (a Chan master) arrived at Qianfeng (a place name or a person's name). He said: 'Please, Master, answer a question.' Qianfeng (Qianfeng) said: 'Have you arrived at this old monk yet?' Yunmen (Yunmen) said: 'Like this, like this.' Qianfeng (Qianfeng) said: 'I thought it was Hou Bai, but there is also Hou Hei.' The Master said: The two old masters meet in the same way, which is quite peculiar. Guangxiao (a place name or a person's name) will explain the principles to everyone today. I thought spring had returned and there was nowhere to find it, but unknowingly it has entered here. Entering the hall. A case: A monk asked
雲門。不起一念。還有過也無。門云。須彌山。師曰。雲門道得。不妨諦當。要且落在第二頭。若是明果即不然。忽有人問。不起一念。還有過也無。只對他道。致將一問來。 上堂。三世諸佛。眼裡無筋。六代祖師。皮下無血。明果咬定牙關𨁝跳。也出他圈䙡不得。何故。南泉斬貓兒。 僧問。機不離位。用處停機即不問。未審機不到處如何通訊。曰。一舉四十九。云。坐斷十方去也。曰。你要啞卻老僧口那。 問。呈橈舞棹則不問。且道婆婆手中兒子甚處得來。巖頭扣船舷三下。未審意旨如何。曰。燋磚打著連底凍。云。當時若問和尚。如何祗對他。曰。一棒打殺。云。婆生七子。六個不遇知音。只這一個。也不消得。便擲向水中。又且如何。曰。少賣弄。云。巖頭當時不覺吐舌。意又作么生。曰。樂則同歡。 問。如何是清凈法身。雲門云。華藥欄。此意如何。曰。森沙努眼睛。問。只這是。埋沒自己。只這不是。辜負先聖。去此二途。和泥合水處。請師道。曰。玉筋撐虎口。云。一言金石談來重。萬事鴻毛脫去輕。曰。莫謾老僧好。 問。虛空消殞時如何。曰。離婁行處浪滔天。 問。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼時如何。曰。倒戈卸甲。 問。真凈和尚道。頭陀石被莓苔裹。擲筆峰遭
【現代漢語翻譯】 現代漢語譯本： 雲門（Yunmen，禪師名）：不起一念，還有過失嗎？雲門說：須彌山（Sumeru，佛教宇宙觀中的聖山）。師父說：雲門說得不錯，不妨認為是真切的。但終究還是落入了第二義。如果是明果（Mingguo，禪師名）就不是這樣。如果有人問：不起一念，還有過失嗎？只回答他：把你的問題拿過來。 上堂說法：三世諸佛，眼裡沒有筋。六代祖師，皮下沒有血。明果咬緊牙關，也跳不出他們的圈套。為什麼呢？因為南泉（Nanquan，禪師名）斬貓兒（斬貓公案）。 有僧人問：機不離位，用處停機暫且不問。請問機不到處如何通訊？師父說：一舉四十九。僧人說：坐斷十方去了。師父說：你想堵住老僧的嘴嗎？ 有僧人問：呈橈舞棹暫且不問，請問婆婆手中的兒子從哪裡得來？巖頭（Yantou，禪師名）敲了三下船舷。請問他的用意是什麼？師父說：焦磚打著連底凍。僧人說：當時如果問和尚，如何回答他？師父說：一棒打殺。僧人說：婆婆生了七個兒子，六個沒遇到知音，只有這一個，也不需要了，便扔向水中，又該如何？師父說：少賣弄。僧人說：巖頭當時不覺吐了舌頭，他的用意又是什麼？師父說：樂則同歡。 有僧人問：如何是清凈法身？雲門說：華藥欄。這是什麼意思？師父說：森沙努眼睛。僧人問：只認這個，埋沒自己。只不認這個，辜負先聖。去掉這兩個極端，和泥合水處，請師父開示。師父說：玉筋撐虎口。僧人說：一言金石談來重，萬事鴻毛脫去輕。師父說：不要欺騙老僧。 有僧人問：虛空消殞時如何？師父說：離婁（Loulou，傳說中的視力極好的人）行走的地方，波浪滔天。 有僧人問：人人都害怕炎熱，我卻喜愛夏日漫長，薰風從南邊吹來，殿閣里產生微微涼意時如何？師父說：倒戈卸甲。 有僧人問：真凈和尚（Zhenjing，禪師名）說：頭陀石（Toutuo Stone）被莓苔包裹，擲筆峰（Zhibi Peak）遭到……
【English Translation】 English version: Yunmen (Yunmen, a Chan master): Without a single thought arising, is there still fault? Yunmen said: Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). The master said: Yunmen's answer is good, it can be considered accurate. But ultimately, it still falls into the secondary meaning. If it were Mingguo (Mingguo, a Chan master), it would not be like this. If someone asks: Without a single thought arising, is there still fault? Just answer him: Bring your question here. Ascending the Dharma hall: The Buddhas of the three worlds have no tendons in their eyes. The Sixth Patriarchs have no blood under their skin. Mingguo bites his teeth and jumps, but he cannot escape their trap. Why? Because Nanquan (Nanquan, a Chan master) cut the cat (the Nanquan cuts the cat story). A monk asked: The function not leaving its position, the cessation of function in its use is not questioned. I ask, how is communication achieved where the function does not reach? The master said: One action, forty-nine. The monk said: Cutting off the ten directions. The master said: Do you want to shut the old monk's mouth? A monk asked: Presenting oars and dancing with poles is not questioned, but where does the grandmother's son in her hand come from? Yantou (Yantou, a Chan master) knocked on the side of the boat three times. What is his intention? The master said: Burnt brick hits the bottom freeze. The monk said: If I had asked the monk at that time, how would he have answered? The master said: Kill him with one blow. The monk said: The grandmother gave birth to seven sons, six of whom did not meet a kindred spirit, and even this one is unnecessary, so throw him into the water, then what? The master said: Stop showing off. The monk said: Yantou unconsciously stuck out his tongue at that time, what was his intention? The master said: Rejoice together in happiness. A monk asked: What is the pure Dharma body? Yunmen said: Flower medicine railing. What does this mean? The master said: Sensha glares his eyes. The monk asked: Only recognizing this buries oneself. Only not recognizing this betrays the ancient sages. Removing these two extremes, where mud and water mix, please enlighten me, Master. The master said: Jade tendons support the tiger's mouth. The monk said: One word of gold and stone is heavy, ten thousand things of swan's down are light. The master said: Don't deceive the old monk. A monk asked: What happens when emptiness vanishes? The master said: Where Loulou (Loulou, a legendary person with excellent eyesight) walks, waves surge to the sky. A monk asked: Everyone fears the heat, but I love the long summer days, the warm wind comes from the south, and a slight coolness arises in the halls, what then? The master said: Lay down your weapons and remove your armor. A monk asked: Zen Master Zhenjing (Zhenjing, a Chan master) said: The Toutuo Stone (Toutuo Stone) is covered with moss, and Zhibi Peak (Zhibi Peak) encounters...
薜荔纏。羅漢院一年度三個行者。歸宗寺里參退喫茶。未審明甚麼邊事。曰。他是關西子。愛說川僧話。 虎丘忌日。拈香曰。平生沒興。撞著這無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來坐曲錄木。懸羊頭。賣狗肉。知他有甚憑據。雖然。一年一度燒香日。千古令人恨轉深。師于室中能鍛鍊耆叉。故世稱大慧與師居處為二甘露門。嘗誡徒曰。衲僧家著草鞋住院。何至如蚖蛇戀窟乎。隆興改元。六月十三奄然而化。春秋六十有一。夏臘四十有三。塔全身於院之西麓。
丹霞佛智蓬庵端𥙿禪師法嗣
福州清涼坦禪師
不知何許人也。久侍蓬庵。深蒙印可。屢分座說法。住清涼日。有僧舉徑山竹篦話請益。師示以偈曰。徑山有個竹篦。直下別無道理。佛殿廚庫三門。穿過衲僧眼耳。其僧言下有省。余語未見。
臨安府凈慈水庵師一禪師
婺之東陽人。族馬氏。年十六披削。首參雪峰慧照禪師。照舉藏身無跡話問之。師數日方明。呈偈曰。藏身無跡更無藏。脫體無依便廝當。古鏡不勞還自照。淡煙和露濕秋光。照質之曰。畢竟那裡是藏身無跡處。師曰。嗄。照曰。無軌跡處因甚麼莫藏身。師曰。石虎吞卻木羊兒。照深肯之。去謁東禪用．月庵果。皆有所投
【現代漢語翻譯】 現代漢語譯本： 薜荔纏（一種植物）。羅漢院一年有三個行者。在歸宗寺參禪後退隱，喝茶。不知道他們在討論什麼事情。有人說：『他是關西人，卻喜歡說四川僧人的話。』 虎丘忌日。拈香時說：『我一生都沒什麼興致，遇到了這個沒有智慧的老和尚。用盡各種手段，也無法湊合。從此卸下干戈，隨緣穿衣吃飯。二十年來坐在曲錄木上，掛著羊頭，賣狗肉。不知道他有什麼憑據。』雖然如此，一年一度的燒香日，卻讓人千古遺憾更深。老師在室內能夠鍛鍊耆叉（佛教用語，指比丘尼），所以世人稱大慧禪師與老師居住的地方為二甘露門。曾經告誡弟子說：『出家人穿著草鞋住寺院，怎麼會像蠑螈依戀洞穴一樣呢？』隆興改元（公元1163年）六月十三日安然圓寂。享年六十一歲，僧臘四十三年。全身塔葬在寺院的西邊山腳下。 丹霞佛智蓬庵端𥙿禪師的法嗣 福州清涼坦禪師 不知道是哪裡人。長期侍奉蓬庵禪師，深受他的認可。多次分座說法。住在清涼寺時，有僧人舉徑山竹篦（禪宗用具）的話來請教。禪師用偈語開示說：『徑山有個竹篦，直截了當，沒有其他道理。佛殿、廚房、三門，穿過衲僧（僧人的別稱）的眼耳。』那個僧人當即有所領悟。其餘的言語沒有記載。 臨安府凈慈水庵師一禪師 婺州東陽人，姓馬。十六歲剃度出家。首先參拜雪峰慧照禪師。慧照禪師用『藏身無跡』的話來問他。禪師過了幾天才明白，呈上偈語說：『藏身無跡，更無須隱藏。脫離形體，無所依靠，便能彼此相當。古鏡不用擦拭，自然能照見自己，淡淡的煙霧和露水，沾濕了秋天的光芒。』慧照禪師質問他說：『究竟哪裡是藏身無跡之處？』禪師說：『嗄！』慧照禪師說：『沒有軌跡的地方，為什麼要隱藏？』禪師說：『石虎吞掉了木羊兒。』慧照禪師深為認可。之後又去拜訪東禪用禪師和月庵果禪師，都有所領悟。
【English Translation】 English version: Bili Chan (a kind of plant). Three practitioners at Luohan Monastery each year. After studying Zen at Guizong Temple, they retired to drink tea. It is not known what they were discussing. Someone said, 'He is from Guanxi, but he likes to speak like a Sichuan monk.' On the anniversary of Huqiu's death, he offered incense and said, 'I have never had much interest in my life, and I met this unwise old monk. I have tried all kinds of methods, but I can't get along. From then on, I put down my weapons and armor, and eat and dress as I please. For twenty years, I have been sitting on a curved wooden chair, hanging a sheep's head, and selling dog meat. I don't know what his basis is.' Even so, the annual incense burning day makes people feel even more regretful for thousands of years. The teacher was able to train Bhikkhunis in the room, so people call the place where Dahui Chan Master and the teacher lived the Two Dew Gates. He once warned his disciples, 'How can a monk who wears straw sandals and lives in a monastery be like a salamander who is attached to a cave?' In the first year of Longxing (1163 AD), on June 13th, he passed away peacefully. He was sixty-one years old, and had been a monk for forty-three years. His whole body was buried in a pagoda at the foot of the mountain on the west side of the monastery. The Dharma successor of Danxia Fozhi Peng'an Duan 𥙿 Chan Master Fuzhou Qingliang Tan Chan Master It is not known where he is from. He served Peng'an Chan Master for a long time and was deeply recognized by him. He gave lectures on several occasions. When he lived in Qingliang Temple, a monk raised the story of Jingshan's bamboo spatula (a Zen tool) to ask for advice. The Chan Master instructed with a verse: 'Jingshan has a bamboo spatula, which is straightforward and has no other reason. The Buddha hall, kitchen, and three gates pass through the eyes and ears of the monks.' That monk immediately realized something. The rest of the words are not recorded. Lin'an Prefecture Jingci Shui'an Shiyi Chan Master He was from Dongyang, Wuzhou, surnamed Ma. He was ordained at the age of sixteen. He first visited Xuefeng Huizhao Chan Master. Huizhao Chan Master asked him with the words 'hide the body without a trace'. The Chan Master understood after a few days and presented a verse saying: 'Hiding the body without a trace, there is no need to hide. Separating from the body, without relying on anything, can be equal to each other. The ancient mirror does not need to be wiped, it can naturally see itself, and the light smoke and dew wet the autumn light.' Huizhao Chan Master questioned him and said, 'Where exactly is the place where you hide your body without a trace?' The Chan Master said, 'Ah!' Huizhao Chan Master said, 'Why hide in a place where there are no traces?' The Chan Master said, 'The stone tiger swallowed the wooden sheep.' Huizhao Chan Master deeply recognized him. Later, he also visited Dongchan Yong Chan Master and Yue'an Guo Chan Master, and both had some understanding.
。晚依佛智于西禪。盡得其道。出住慈雲。繼遷數剎。乾道辛卯。始屆凈慈。 上堂曰。圓悟師翁道。參禪參到無參處。參到無參始徹頭。水庵則不然。參禪參到無參處。參到無參未徹頭。若也欲窮千里目。直須更上一重樓。 上堂。今晨改旦。伏惟首座．大眾．知事．頭首。一九二九。天寒不出手。三九二十七。籬頭吹觱篥。四九三十六。夜眠如路宿。屈而復伸展。而又縮一夜。萬算千思。胸中一團麻線。睡也睡不熟。及至天曉起來。腳踏實地。頭還戴屋。若作佛法商量。口啞舌禿。若作世諦流佈。特牛生犢。拂子道。我悟也。山僧道。你悟個甚麼。拂子道。可憐馳逐天下人。六六元來三十六。 上堂。舉。法眼示眾云。盡十方世界明皎皎地。若有一絲頭。即是一絲頭。師豎起拂子曰。還見么。穿過髑髏猶未覺。法燈和尚云。盡十方世界自然明皎皎地。若有一絲頭。不是一絲頭。師曰。夜來月色十分好。今日秋山無限清。 上堂。寂然不動。感而遂通。古人恁么說話。大似預搔待癢。若教渠踏著衲僧關棙。管取別有生涯。喝一喝。卓拄杖。下座。 上堂。舉。僧問雲門。如何是超佛越祖之談。門云。胡餅。師曰。超談胡餅應時機。逐塊知非師子兒。敗葉霜風都掃盡。古松方見歲寒枝。師室中常問學者。西天鬍子因甚
【現代漢語翻譯】 現代漢語譯本：晚年依止佛智禪師于西禪寺，盡得其佛法真諦。后出任慈雲寺住持，又相繼住持多座寺院。乾道辛卯年，開始來到凈慈寺。
上堂開示說：『圓悟克勤禪師曾說，參禪參到無參處，參到無參始徹頭。水庵禪師則不然，參禪參到無參處，參到無參未徹頭。若想要窮盡千里之遙的景色，必須更上一層樓。』
上堂開示：『今晨是新的一天。祝願首座、大眾、知事、頭首們，一九二九，天寒不出手。三九二十七，寒風吹過籬笆發出嗚嗚的聲音。四九三十六，夜晚睡覺如同露宿在外。蜷縮又伸展，伸展又蜷縮，一夜之間，萬般思緒涌上心頭，胸中像一團亂麻。睡也睡不踏實。等到天亮起來，腳踏實地，頭還戴著屋頂。如果談論佛法，則口啞舌禿。如果談論世俗之事，則像老牛生小牛一樣簡單。』
舉起拂塵說：『我悟了。』山僧問：『你悟到了什麼？』拂塵說：『可憐那些奔波于天下的人，六六原來就是三十六。』
上堂開示：『舉例來說，法眼文益禪師開示大眾說：盡十方世界明皎皎地，若有一絲頭，即是一絲頭。』禪師豎起拂塵說：『還看見嗎？即使穿過髑髏（dú lóu，頭蓋骨）也未覺悟。』法燈禪師說：『盡十方世界自然明皎皎地，若有一絲頭，不是一絲頭。』禪師說：『昨夜的月色十分美好，今天的秋山無限清朗。』
上堂開示：『寂然不動，感而遂通。古人這樣說話，很像是預先搔癢等待發癢。如果讓他們踏著衲僧（nà sēng，僧人的別稱）的關卡，必定會有不同的生活。』喝一聲，拄著拄杖，下座。
上堂開示：『舉例來說，有僧人問雲門文偃禪師：如何是超佛越祖之談？雲門禪師回答說：胡餅（hú bǐng，一種燒餅）。』禪師說：『超脫之談與胡餅應時機緣，逐個品嚐便知不是凡品，乃是師子（shī zi，獅子）之子。敗葉霜風都掃盡，古松方見歲寒枝。』禪師在室內經常問學人：西天鬍子（xī tiān hú zi，指達摩祖師）因什麼而來？
【English Translation】 English version: In his later years, he relied on Zen Master Fozhi at Xichan Temple and fully attained the essence of his teachings. He then became the abbot of Ciyun Temple and subsequently resided in several other temples. In the year Xinmao of the Qiandao era, he arrived at Jingci Temple.
In his Dharma talk, he said: 'Zen Master Yuanwu Keqin once said, 'Practice Zen until there is no more practice, and only then will you thoroughly understand.' Zen Master Shui'an, however, said, 'Practice Zen until there is no more practice, but you still haven't thoroughly understood. If you want to see a thousand miles, you must go up another level.'
In his Dharma talk, he said: 'This morning is a new day. I wish the chief seat, the assembly, the administrators, and the leaders, 'One nine, two nine, it's too cold to take your hands out. Three nine, twenty-seven, the cold wind blows through the fence, making a whooshing sound. Four nine, thirty-six, sleeping at night is like sleeping outdoors.' Curling up and stretching out, stretching out and curling up, in one night, myriad thoughts flood the mind, like a tangled mess of hemp. Sleep is restless. When dawn breaks, feet firmly on the ground, head still under the roof. If we discuss the Dharma, our mouths are mute and our tongues are tied. If we discuss worldly matters, it's as simple as an old cow giving birth to a calf.'
He raised his whisk and said, 'I am enlightened.' The mountain monk asked, 'What have you realized?' The whisk said, 'Pitiful are those who rush about in the world, six six is originally thirty-six.'
In his Dharma talk, he said: 'For example, Zen Master Fayan Wenyi instructed the assembly, 'The entire ten directions world is brightly illuminated. If there is a single thread, it is a single thread.' The Zen master raised his whisk and said, 'Do you see it? Even if it passes through the skull (dú lóu, skull), you are still not enlightened.' Zen Master Fadeng said, 'The entire ten directions world is naturally brightly illuminated. If there is a single thread, it is not a single thread.' The Zen master said, 'Last night the moonlight was exceptionally beautiful, and today the autumn mountains are infinitely clear.'
In his Dharma talk, he said: 'Still and unmoving, responding to stimuli and thus penetrating. The ancients spoke like this, much like scratching before the itch arises. If they were to step through the barrier of a monastic (nà sēng, another name for monk), they would surely have a different life.' He shouted once, leaned on his staff, and descended from the seat.
In his Dharma talk, he said: 'For example, a monk asked Zen Master Yunmen Wenyan, 'What is talk that transcends Buddhas and surpasses ancestors?' Zen Master Yunmen replied, 'Sesame cake (hú bǐng, a type of baked flatbread).' The Zen master said, 'Transcendent talk and sesame cakes respond to the occasion, tasting each one reveals that they are not ordinary, but the offspring of lions (shī zi, lion). The fallen leaves and frosty winds are all swept away, and only then can the ancient pine be seen in the cold of winter.' The Zen master often asked students in his room: 'Why did the Western Barbarian (xī tiān hú zi, referring to Bodhidharma) come?'
么無髭鬚。淳熙丙申十二月二十四。書偈示寂于嘉禾之光孝。壽七十。臘五十五。
湖州道場無庵法全禪師
東吳玉峰人。族陳氏。幼不茄葷。十六師邑之東齊道川禪師。川嘗謂曰。汝十二時中承誰恩力。后閱法界觀色即不空。以即故空。始有趣入。及冠。祝髮進具。入閩。禮佛智于西禪。命為侍者。智后庵居西華。師每入室。智以狗子無佛性話問之。罔對。一日。與僧語次。僧舉五祖頌云。趙州露刃劍。師至此忽大悟。造智室。酬對如流。令加護。智徙育王。請嗣其座。初說法于宜黃之臺山。移白楊西華。隆興改元。少鄉鄭公作肅守吳興。延居虎巖。 上堂。拈拄杖曰。汝等諸人個個頂天立地。肩橫楖栗。到處行腳。勘驗諸方。更來這裡覓個甚麼。才輕輕拶著。便言天臺普請。南嶽遊山。我且問你。還曾收得大食國里寶刀么。卓拄杖曰。切忌口㘅羊角。 僧問。牛頭未見四祖時如何。曰。天下無貧人。云。見后如何。曰。四海無富漢。乾道己丑七月二十五。且將入寂。眾求偈。師瞪目下視。眾請益堅。遂書無無二字。棄筆而逝。火后。設利五色。塔于金斗峰。壽五十六。夏三十八。
泉州延福寒巖慧升禪師
建寧人也。 上堂。喝一喝。曰。盡十方世界。會十世古今。都盧在里許。逼逼塞
【現代漢語翻譯】 現代漢語譯本： 么無髭鬚（沒有鬍鬚）。淳熙丙申年十二月二十四日，在嘉禾的光孝寺寫下偈語后圓寂，享年七十歲，僧臘五十五年。
湖州道場無庵法全禪師
是東吳玉峰人，姓陳。從小不吃葷。十六歲時拜同鄉的東齊道川禪師為師。道川禪師曾問他說：『你十二時辰中承受誰的恩力？』後來閱讀《法界觀》，看到『色即不空』，因為『即』的緣故而『空』，才開始有所領悟。成年後，剃度出家，受具足戒。前往福建，在西禪寺拜見佛智禪師，被任命為侍者。佛智禪師後來隱居西華山，禪師每次進入方丈室，佛智禪師都用『狗子無佛性』的話來問他，禪師無法回答。一天，與僧人談話時，僧人引用五祖的頌詞說：『趙州露刃劍』，禪師聽到這裡忽然大悟。前往佛智禪師的房間，應對如流，佛智禪師讓他好好守護。佛智禪師遷往育王寺，請禪師繼承他的位置。最初在宜黃的臺山說法，後來移居白楊西華寺。隆興改元（年號）時，家鄉的鄭公擔任吳興的太守，邀請禪師居住在虎巖寺。上堂說法時，禪師拿起拄杖說：『你們這些人個個頂天立地，肩上扛著楖栗木杖，到處行腳，勘驗各方。還來這裡尋找什麼？才輕輕觸碰一下，就說要去天臺山普請，南嶽遊山。我且問你，還曾收得大食國里的寶刀嗎？』放下拄杖說：『切忌口中含著羊角。』有僧人問：『牛頭禪師未見四祖道信禪師時如何？』禪師說：『天下沒有貧窮的人。』僧人問：『見后如何？』禪師說：『四海沒有富裕的人。』乾道己丑年七月二十五日，即將圓寂。眾人請求禪師留下偈語。禪師瞪大眼睛向下看。眾人請求更加懇切。於是寫下『無無』二字，丟下筆去世。火化后，舍利呈現五種顏色，建塔于金斗峰。享年五十六歲，僧臘三十八年。
泉州延福寒巖慧升禪師
是建寧人。上堂說法時，大喝一聲，說：『盡十方世界，會十世古今，都全部在這裡面，滿滿當當。』
【English Translation】 English version: He had no beard. On the twenty-fourth day of the twelfth month of the Bing Shen year of the Chunxi era, he wrote a verse and passed away at Guangxiao Temple in Jiahe. He lived to the age of seventy, with fifty-five years as a monk.
Chan Master Wu'an Faquan of Daochang Temple in Huzhou
He was from Yufeng in Dongwu, of the Chen family. He abstained from meat from a young age. At sixteen, he became a disciple of Chan Master Daochuan of Dongqi in his hometown. Daochuan once said to him, 'Whose grace do you receive in the twelve hours of the day?' Later, reading the Dharmadhatu Contemplation, he saw 'form is not different from emptiness,' and because of 'is,' it is 'empty,' and he began to have some understanding. Upon reaching adulthood, he shaved his head and received full ordination. He went to Fujian and paid respects to Chan Master Fozhi at Xichan Temple, where he was appointed as an attendant. Later, Fozhi lived in seclusion at Xihua Mountain. Every time the master entered the abbot's room, Fozhi would ask him the question, 'Does a dog have Buddha-nature?' The master could not answer. One day, while talking with a monk, the monk quoted the verse of the Fifth Patriarch, 'Zhao Zhou's naked sword.' Hearing this, the master suddenly had a great enlightenment. He went to Fozhi's room and answered fluently. Fozhi told him to guard it well. When Fozhi moved to Yuwang Temple, he invited the master to succeed him. He first preached at Taishan in Yihuang, and later moved to Baiyang Xihua Temple. In the first year of the Longxing era, Zheng Gong from his hometown, who was the governor of Wuxing, invited the master to reside at Huyan Temple. During an assembly, the master picked up his staff and said, 'You people, each of you stands upright between heaven and earth, carrying a jili staff on your shoulders, traveling everywhere, examining all directions. What are you looking for here? As soon as you are touched lightly, you say you are going to Mount Tiantai for a general invitation, or Mount Nanyue for sightseeing. Let me ask you, have you ever obtained the precious sword from the country of Dashi?' He put down his staff and said, 'Beware of holding a goat's horn in your mouth.' A monk asked, 'What was it like when Niu Tou (Ox-Head) had not yet seen the Fourth Patriarch Daoxin?' The master said, 'There are no poor people in the world.' The monk asked, 'What was it like after he saw him?' The master said, 'There are no rich people in the four seas.' On the twenty-fifth day of the seventh month of the Ji Chou year of the Qiandao era, he was about to pass away. The assembly asked the master to leave a verse. The master stared down. The assembly pleaded more earnestly. So he wrote the two characters 'Wu Wu' (No No), dropped his pen, and passed away. After cremation, the sarira relics were of five colors, and a pagoda was built at Jindou Peak. He lived to the age of fifty-six, with thirty-eight years as a monk.
Chan Master Huisheng of Hanyan (Cold Cliff) at Yanfu Temple in Quanzhou
He was from Jianning. During an assembly, he shouted '喝' (He!) once, and said, 'The entire ten directions of the world, meeting the ancient and present of ten eons, are all inside here, completely packed.'
塞了也。若乃放開一針鋒許。則大海四流。巨岳倒卓。黿鼉魚龍．蝦蟹蚯蚓。盡向平地上涌出波瀾。游泳鼓舞。然雖如是。更須向百尺竿頭自進一步。則步步踏轉無盡藏輪。方知道鼻孔搭在上唇。眉毛不在眼下。還相委悉么。復喝一喝。曰。切忌轉喉觸諱。
華藏密印安民禪師法嗣
臨安府徑山別峰寶印禪師
嘉之龍遊人。族李氏。自幼通六經而厭俗務。乃從德山院清素得度具戒。聽華嚴．起信。既盡其說。棄依密印于中峰。一日。印舉。僧問巖頭。起滅不停時如何。巖吒曰。是誰起滅。師啟悟。即首肯。會圓悟歸昭覺。印遣師往省。因隨眾入室。悟問。從上諸聖以何接人。師豎拳。悟曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。悟亦舉拳相交。大笑而止。留三年。印俾其徒往昭覺。挽歸中峰。為第一座。久之。南下謁佛性泰．月庵果．草堂清。皆契合。晚至徑山。謁大慧禪師。慧問。從甚處來。曰。西川。慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。慧欣然掃室延之。慧南遷。師乃西還。出住臨邛鳳凰。徙廣漢崇慶．武信東禪．成都龍華．眉山中巖。復還成都。領正法。俄再出峽。抵金陵。留守以保寧延師。未幾。移居金山。遷雪竇。淳熙庚子夏。 來補徑山。 上
【現代漢語翻譯】 塞住了。如果放開一絲一毫，則大海奔流，巨岳傾倒。黿鼉（yuán tuó，大鱉和揚子鱷）、魚龍、蝦蟹蚯蚓，都將在平地上涌起波瀾，游泳鼓舞。雖然如此，更須向百尺竿頭更進一步，則步步踏轉無盡藏輪，方才知道鼻孔搭在上唇，眉毛不在眼下。還明白嗎？又喝一聲，說：切忌轉喉觸諱。
華藏密印安民禪師法嗣
臨安府徑山別峰寶印禪師
寶印禪師是嘉之龍遊人，姓李。自幼精通六經，但厭惡世俗事務，於是跟隨德山院清素剃度受戒。聽聞《華嚴經》、《起信論》，既已窮盡其說，便離開清素，依止中峰的密印禪師。一日，密印禪師舉例說：有僧人問巖頭禪師，『起滅不停時如何？』巖頭禪師呵斥道：『是誰起滅？』寶印禪師因此有所領悟，立即表示贊同。後來圓悟禪師回到昭覺寺，密印禪師派寶印禪師前去拜見。寶印禪師隨眾進入方丈室，圓悟禪師問道：『從上諸聖以什麼接引人？』寶印禪師豎起拳頭。圓悟禪師說：『這是老僧我用的，那麼從上諸聖用的是什麼？』寶印禪師用拳頭揮打他。圓悟禪師也舉起拳頭相交，大笑而止。寶印禪師留在昭覺寺三年。密印禪師讓他的弟子前往昭覺寺，請寶印禪師回到中峰寺，擔任第一座。很久以後，寶印禪師南下拜訪佛性泰、月庵果、草堂清等禪師，都非常契合。晚年到達徑山，拜見大慧禪師。大慧禪師問：『從哪裡來？』寶印禪師說：『西川。』大慧禪師說：『還沒出劍門關，就該打你三十棒了。』寶印禪師說：『不該驚動和尚。』大慧禪師高興地打掃房間，邀請他入住。大慧禪師南遷后，寶印禪師於是西還，出任臨邛鳳凰寺住持，后又遷往廣漢崇慶寺、武信東禪寺、成都龍華寺、眉山中巖寺。再次回到成都，主持正法。不久再次出川，抵達金陵。留守用保寧寺來邀請寶印禪師，沒多久，移居金山寺，遷往雪竇寺。淳熙庚子年夏天，來接替徑山寺住持。
【English Translation】 It is blocked. If you release even a needlepoint's worth, then the great sea will flow in all directions, and the giant mountains will topple. The yuan tuo (large turtles and Chinese alligators), fish-dragons, shrimp-crabs-earthworms, all will surge up waves on the flat ground, swimming and dancing. Even so, you must take another step forward from the top of a hundred-foot pole, then step by step you will tread the inexhaustible wheel of treasure, and then you will know that the nostrils are on the upper lip, and the eyebrows are not under the eyes. Do you understand each other? Again, he shouts, saying: 'Be careful not to change your throat and touch the taboo.'
Successor of Chan Master Huazang Miyin Anmin
Chan Master Biefeng Baoyin of Jingshan in Lin'an Prefecture
Chan Master Baoyin was a native of Longyou in Jia, with the surname Li. From childhood, he was well-versed in the Six Classics but厭惡俗務(厭惡俗務:厭惡世俗事務，disgusted with worldly affairs)。 He then followed Qingsu of Deshan Monastery to be tonsured and receive the precepts. Having heard the Avatamsaka Sutra and the Awakening of Faith, and having exhausted their teachings, he left Qingsu and relied on Chan Master Miyin of Zhongfeng. One day, Chan Master Miyin cited the example: A monk asked Chan Master Yantou, 'What about when arising and ceasing do not stop?' Chan Master Yan shouted, 'Who is arising and ceasing?' Chan Master Baoyin had some understanding of this, and immediately expressed his approval. Later, when Chan Master Yuanwu returned to Zhaojue Monastery, Chan Master Miyin sent Chan Master Baoyin to visit him. Chan Master Baoyin entered the abbot's room with the assembly, and Chan Master Yuanwu asked, 'What do all the sages from above use to receive people?' Chan Master Baoyin raised his fist. Chan Master Yuanwu said, 'This is what I, the old monk, use. Then what do all the sages from above use?' Chan Master Baoyin waved his fist at him. Chan Master Yuanwu also raised his fist in response, and stopped with a great laugh. Chan Master Baoyin stayed at Zhaojue Monastery for three years. Chan Master Miyin had his disciples go to Zhaojue Monastery to invite Chan Master Baoyin back to Zhongfeng Monastery, where he served as the first seat. After a long time, Chan Master Baoyin went south to visit Chan Master Foxing Tai, Chan Master Yue'an Guo, and Chan Master Caotang Qing, and they were all very compatible. In his later years, he arrived at Jingshan and visited Chan Master Dahui. Chan Master Dahui asked, 'Where do you come from?' Chan Master Baoyin said, 'Xichuan.' Chan Master Dahui said, 'You should be beaten thirty times before you leave the Jianmen Pass.' Chan Master Baoyin said, 'I shouldn't have disturbed the monk.' Chan Master Dahui happily cleaned the room and invited him to stay. After Chan Master Dahui moved south, Chan Master Baoyin then returned west, becoming the abbot of Phoenix Monastery in Linqiong, and later moved to Chongqing Monastery in Guanghan, Dongchan Monastery in Wuxin, Longhua Monastery in Chengdu, and Zhongyan Monastery in Meishan. He returned to Chengdu again, presiding over the 正法(正法: the true Dharma)。 Soon after, he left Sichuan again and arrived in Jinling. The garrison commander invited Chan Master Baoyin with Baoning Monastery. Before long, he moved to Jinshan Monastery and then to Xuetou Monastery. In the summer of the Gengzi year of the Chunxi era, he came to replace the abbot of Jingshan Monastery.
堂曰。三世諸佛以一句演百千萬億句。收百千萬億句只在一句。祖師門下。半句也無。只恁么。合吃多少痛棒。諸仁者。且諸佛是。祖師是。若道佛是祖不是。祖是佛不是。取捨未忘。若道佛祖一時是。佛祖一時不是。顢頇不少。且截斷葛藤一句作么生道。大蟲裹紙帽。好笑又驚人。復舉。僧問巖頭。浩浩塵中如何辨主。頭云。銅砂鑼里滿盛油。師曰。大小巖頭打失鼻孔。忽有人問保寧。浩浩塵中如何辨主。只對他道。天寒不及卸帽。 上堂。舉。南泉和尚到莊。莊主預辦迎禮。泉云。爭知道老僧來。排辨如此。主云。昨夜土地來報。泉云。老僧修行無力。被鬼神覷破。師曰。盡道南泉被鬼神覷破。不是好手。殊不知王老師當面做賊。金山今日新請都莊。萬一山僧到莊。第一不得鬼語。 上堂。六月初一。燒空赤日。十字街頭。雪深一尺。掃除不暇。迴避不及。凍得東村廖鬍子。半夜著靴水上立。 上堂。日上月下。速如電轂。又是重新一陽來複。湛不搖處。暖生寒谷。籬落梅華。枝枝粲玉。賀客街頭。亞肩疊足。借婆裙子拜婆年。不識本來真面目。仲冬嚴寒。伏惟尊候起居萬福。 上堂。將心除妄妄難除。即妄明心道轉迂。桶底趯穿無忌諱。等閑一步一芙蕖。師至徑山彌浹。
孝宗皇帝召對 選德殿。稱 旨
【現代漢語翻譯】 現代漢語譯本 堂曰：『三世諸佛用一句演化出百千萬億句，又將百千萬億句收攝歸於一句。祖師門下，連半句也沒有。』就這麼著，該吃多少痛棒？各位仁者，且說諸佛是，祖師是。如果說佛是而祖不是，祖是而佛不是，那是取捨之心未忘。如果說佛祖一時是，佛祖一時不是，那是糊塗透頂。那麼，截斷葛藤的一句該怎麼說呢？『大蟲裹紙帽，好笑又驚人。』 又舉例說：有僧人問巖頭（Yantou，禪宗大師），『浩浩塵世中如何辨別主人？』巖頭（Yantou）說：『銅砂鑼里滿盛油。』師父說：『巖頭（Yantou）這老傢伙，打掉了鼻孔。』如果有人問保寧（Baoning，地名，也指保寧禪師），『浩浩塵世中如何辨別主人？』只管對他說：『天寒不及卸帽。』 上堂說法，舉例說：南泉（Nanquan，禪宗大師）和尚來到某莊，莊主預先準備了迎接的禮儀。南泉（Nanquan）說：『你怎麼知道老僧要來，安排得如此周到？』莊主說：『昨夜土地神來報告。』南泉（Nanquan）說：『老僧修行無力，被鬼神看破了。』師父說：『都說南泉（Nanquan）被鬼神看破，不是高手。殊不知王老師當面做賊。金山（Jinshan，地名）今日新請了都莊，萬一山僧來到莊上，第一件事就是不得說鬼話。』 上堂說法：六月初一，燒空赤日。十字街頭，雪深一尺。掃除來不及，迴避也來不及。凍得東村的廖鬍子，半夜穿著靴子站在水上。 上堂說法：日上月下，快如電閃。又是重新一陽來複。在湛然不動的狀態中，溫暖在寒冷的山谷中產生。籬笆邊的梅花，枝枝都像美玉一樣燦爛。祝賀的人們在街頭，肩挨著肩，腳疊著腳。藉著婆婆的裙子來拜婆婆的年，是不認識本來的真面目。仲冬嚴寒，祝願各位起居萬福。 上堂說法：想用意識去除妄念，妄念卻難以去除；想通過妄念來明白真心，道路反而更加迂迴。桶底一旦踢穿，就沒有什麼可顧忌的了，隨便一步都是一朵芙蕖。師父到達徑山（Jingshan，地名）已經超過一個月了。 孝宗皇帝在選德殿召見，稱讚聖旨。
【English Translation】 English version The master said, 'The Buddhas of the three times use one sentence to evolve hundreds of millions of sentences, and gather hundreds of millions of sentences back into one sentence. Under the ancestral master's gate, there isn't even half a sentence.' Just like that, how many painful blows should one receive? All of you, virtuous ones, consider that the Buddhas are, and the ancestral masters are. If you say that the Buddha is but the ancestor isn't, or the ancestor is but the Buddha isn't, then the mind of taking and rejecting hasn't been forgotten. If you say that the Buddha and ancestor are the same at one time, or the Buddha and ancestor are not the same at one time, then you are utterly muddled. So, how should one say the sentence that cuts off the tangled vines? 'A tiger wearing a paper hat is both laughable and frightening.' He further cited an example: A monk asked Yantou (巖頭, a Chan master), 'How does one discern the master amidst the vast dust?' Yantou (巖頭) said, 'A copper sand gong is filled with oil.' The master said, 'That old fellow Yantou (巖頭) has knocked off his nose.' If someone asks Baoning (保寧, a place name, also refers to Chan Master Baoning), 'How does one discern the master amidst the vast dust?' Just tell him, 'It's too cold to take off your hat.' Ascending the hall to preach, he cited an example: The monk Nanquan (南泉, a Chan master) arrived at a village, and the village head prepared a welcoming ceremony in advance. Nanquan (南泉) said, 'How did you know that this old monk was coming, and arranged things so thoroughly?' The village head said, 'Last night, the local earth god reported it.' Nanquan (南泉) said, 'This old monk's cultivation is weak, and he has been seen through by ghosts and gods.' The master said, 'Everyone says that Nanquan (南泉) has been seen through by ghosts and gods, but he is not a master. Little do they know that Teacher Wang is stealing right in front of their faces. Jinshan (金山, a place name) has newly hired a village head today. If this mountain monk arrives at the village, the first thing is that he must not speak ghostly words.' Ascending the hall to preach: The first day of the sixth month, the scorching sun burns the sky. At the crossroads, the snow is a foot deep. There is no time to sweep it away, and no way to avoid it. It freezes Liao Huzi of the eastern village, who stands on the water wearing boots in the middle of the night. Ascending the hall to preach: The sun rises and the moon sets, as fast as lightning. It is again the return of the new yang. In the state of serene immobility, warmth arises in the cold valley. The plum blossoms by the fence, each branch as brilliant as jade. The congratulatory guests in the streets are shoulder to shoulder and foot to foot. Borrowing the grandmother's skirt to celebrate the grandmother's New Year is not recognizing one's original true face. In the severe cold of midwinter, I wish you all well-being and happiness. Ascending the hall to preach: Trying to eliminate delusion with the mind, delusion is difficult to eliminate; trying to understand the true mind through delusion, the path becomes even more circuitous. Once the bottom of the bucket is kicked through, there is nothing to be afraid of, and every casual step is a lotus flower. The master has been at Jingshan (徑山, a place name) for more than a month. Emperor Xiaozong summoned him in the Xuande Hall, praising the imperial decree.
入對日。 賜肩輿于東華門內。十年二月。 上制圓覺經注。遣使馳賜。命作序。師年邁。益厭住持。十五年冬。奏乞庵居。得請。紹熙元年十一月。往見交承智䇿禪師。與之言別。策問行日。師曰。水到渠成。歸。索紙書十二月初七夜雞鳴時九字。如期而化。奉蛻質反寺之法堂。留七日。顏色明潤。髮長頂溫。越十日。葬于庵之西岡。壽八十有二。臘六十有四。 特謚曰慈辨。塔曰智光。庵曰別峰。
昭覺徹庵元禪師法嗣
鄂州鳳棲慧觀禪師
上堂曰。前村落葉盡。深院桂華殘。此夜初冬節。從茲特地寒。所以道。欲識佛性義。當觀時節因緣。時節若至。其理自彰。喝一喝。曰。恁么說話。成人者少。敗人者多。
嘉泰普燈錄卷第十九
音釋
灝音浩 醴音禮 沔音緬 澧音禮 巄力空切 蹴七宿切 鞠音菊 釃音犁 霈音沛 膱音織 尳音鶻 舷音弦 嗄所嫁切 觱音必 篥音栗 廖音溜 轂音谷 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世(臨濟十二世楊岐五世)
龍翔竹庵土圭禪師法嗣
南康軍云居頑庵得升禪師
蜀之
【現代漢語翻譯】 現代漢語譯本： 入對日。皇上在東華門內賜予肩輿。淳熙十年二月，皇上御製《圓覺經注》，派遣使者飛速送去，並命他為此作序。當時，慈辨禪師年事已高，更加厭倦住持寺院的事務。淳熙十五年冬天，他上奏請求居住在庵中，得到了批準。紹熙元年十一月，他前去拜見交承智䇿禪師，與他告別。智䇿禪師問他動身的日子，慈辨禪師說：『水到渠成。』之後，他回到庵中，索要紙筆寫下『十二月初七夜雞鳴時』九個字，如期圓寂。人們將他的遺體迎回寺院的法堂，停放了七日，他的顏色依然明潤，頭髮還在生長，頭頂尚有溫度。過了十日，將他安葬在庵的西岡。享年八十二歲，僧臘六十四年。朝廷特賜謚號為『慈辨』，塔名為『智光』，庵名為『別峰』。
昭覺徹庵元禪師法嗣
鄂州鳳棲慧觀禪師
上堂開示說：『前村的樹葉都落光了，深院裡的桂花也凋殘了。今夜是初冬的節氣，從此以後天氣會格外寒冷。』所以說：『想要認識佛性的真義，應當觀察時節因緣。』時節因緣如果到了，其中的道理自然會彰顯。』（喝一聲）說：『像這樣說話，成就別人的人少，敗壞別人的人多。』
《嘉泰普燈錄》卷第十九
音釋
灝音浩，醴音禮，沔音緬，澧音禮，巄力空切，蹴七宿切，鞠音菊，釃音犁，霈音沛，膱音織，尳音鶻，舷音弦，嗄所嫁切，觱音必，篥音栗，廖音溜，轂音谷 《卍新續藏》第79冊 No. 1559 《嘉泰普燈錄》
《嘉泰普燈錄》卷第二十
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世(臨濟十二世楊岐五世)
龍翔竹庵土圭禪師法嗣
南康軍云居頑庵得升禪師
蜀之
【English Translation】 English version: He entered the court to answer the Emperor's questions. The Emperor bestowed a palanquin upon him inside the Donghua Gate (East Flowery Gate). In the second month of the tenth year of Chunxi era, the Emperor personally wrote a commentary on the Yuanjue Sutra (Sutra of Perfect Enlightenment), dispatched an envoy to deliver it swiftly, and ordered him to write a preface. At that time, Cibiàn Chánshī (慈辨禪師, Master Cibiàn) was advanced in years and increasingly weary of managing the monastery. In the winter of the fifteenth year of Chunxi era, he submitted a memorial requesting to reside in a hermitage, which was granted. In the eleventh month of the first year of Shao Xi era, he went to see Jiaocheng Zhìcè Chánshī (交承智䇿禪師, Master Jiaocheng Zhìcè) to bid him farewell. Zhìcè Chánshī asked him about the date of his departure. Cibiàn Chánshī said, 'When the water comes, the channel is formed.' Afterwards, he returned to the hermitage, requested paper and brush, and wrote the nine characters 'The seventh night of the twelfth month, at cockcrow' and passed away as predicted. People brought his remains back to the Dharma hall of the monastery and kept them there for seven days. His complexion remained bright and radiant, his hair continued to grow, and the crown of his head was still warm. Ten days later, he was buried on the western hill of the hermitage. He lived to the age of eighty-two, with sixty-four years as a monk. The court specially bestowed the posthumous title 'Cibiàn', the name of his pagoda was 'Zhìguāng', and the name of his hermitage was 'Biéfēng'.
Dharma Heir of Zhaojue Che'an Yuan Chánshī
Huìguān Chánshī of Fengqi Monastery in Ezhou
He ascended the Dharma seat and said, 'The leaves in the front village have all fallen, and the osmanthus flowers in the deep courtyard have withered. Tonight is the beginning of winter, and from now on the weather will be especially cold.' Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and season.' If the conditions of time and season arrive, the principle within will naturally become manifest.' (He gives a shout) and says, 'Speaking like this, there are few who help others succeed, and many who cause others to fail.'
《Jiatai Pudeng Lu》 (《Jiatai Record of the Universal Lamp》) Volume 19
Phonetic Annotations
Hào is pronounced hào, Lǐ is pronounced lǐ, Miǎn is pronounced miǎn, Lǐ is pronounced lǐ, Lóng is pronounced lì kōng qiè, Cù is pronounced qī sù qiè, Jū is pronounced jú, Shī is pronounced lí, Pèi is pronounced pèi, Zhí is pronounced zhī, Gǔ is pronounced hú, Xián is pronounced xián, Gā is pronounced suǒ jià qiè, Bì is pronounced bì, Lì is pronounced lì, Liào is pronounced liū, Gǔ is pronounced gǔ. 《Wan Xu Zang》 (《Supplement to the Buddhist Canon》) Volume 79, No. 1559 《Jiatai Record of the Universal Lamp》
《Jiatai Record of the Universal Lamp》 Volume 20
Compiled by (Minister) Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery in Pingjiang Prefecture
Sixteenth Generation of Nanyue (Twelfth Generation of Linji, Fifth Generation of Yangqi)
Dharma Heir of Longxiang Zhu'an Tuguī Chánshī
Désheng Chánshī of Wan'an Hermitage in Yunju, Nankang Army
From Shu
廣漢德陽人。族何氏。年十七。依崇果寺。二十得度。習講久之。棄謁文殊道禪師。講問佛法省要。殊示偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師擬對。殊曰。莫錯。乃退參。三年方得旨趣。往見佛性。機不投。入閩。至鼓山。禮覲次。便問。國師不跨石門句。意旨如何。竹庵應聲喝曰。閑言語。師即領悟。命師分座說法。紹興辛酉。丞相魏國張公浚擁旄閩中。請開法石門。遷明教及報恩．開先。 上堂曰。久雨不晴。一箭兩垛。鼻孔一時沒爛。且道是誰之過。賴得老趙州出來為你勘破。且道勘破個甚麼。日輪天子現扶桑。誰管西來閑達磨。 上堂。萬仞崖頭打一推。待渠絕後復穌來。活鱍鱍禪須自悟。萬重關鎖一時開。 僧問。應真不借。三界高超即不問。如何是無位真人。曰。聞時富貴。見后貧窮。云。抬頭須掩耳。側掌便翻身。曰。無位真人在甚麼處。云。老大宗師。話頭也不識。曰。放你三十棒。乾道己丑九月二十五。集眾示偈而化。七日茶毗。獲設利同靈骨藏於三生塔。壽七十四。夏五十四。
通州狼山蘿庵慧溫禪師
七閩人。族鄭氏。甫二十。禮靈鳳主僧以巽落髮受具。謁棲賢初．百丈棲．水南遂．云居舒．上封才．南昌原。晚依竹庵于東林。未幾。
【現代漢語翻譯】 現代漢語譯本： 廣漢德陽人，姓何氏，十七歲時在崇果寺出家，二十歲正式受戒。他長期學習和講解佛經，後來放棄了這些，去拜訪文殊道禪師，詢問佛法的精要。文殊道禪師給他一首偈語：『契丹打破波斯寨，奪得寶珠村裡賣，十字街頭窮乞兒，腰間掛個風流袋。』禪師想回答，文殊道禪師說：『莫錯。』於是他退回去參禪，三年後才領悟其中的旨趣。他前去拜見佛性禪師，但彼此的機緣不投合。於是他前往福建，到達鼓山，在禮拜時，他問道：『國師不跨石門句，意旨如何？』竹庵禪師應聲喝道：『閑言語！』禪師立刻領悟。竹庵禪師命他分座說法。紹興辛酉年，丞相魏國張公浚率兵駐守福建，請他到石門開法，後來又遷到明教寺、報恩寺和開先寺。 上堂說法時說：『久雨不晴，一箭兩垛。鼻孔一時沒爛，且道是誰之過？賴得老趙州出來為你勘破。且道勘破個甚麼？日輪天子現扶桑，誰管西來閑達磨（Bodhidharma）？』 上堂說法：『萬仞崖頭打一推，待渠絕後復穌來。活鱍鱍禪須自悟，萬重關鎖一時開。』 有僧人問：『應真（Arhat）不借，三界（Three Realms）高超即不問，如何是無位真人？』禪師回答：『聞時富貴，見后貧窮。』僧人說：『抬頭須掩耳，側掌便翻身。』禪師說：『無位真人在甚麼處？』僧人說：『老大宗師，話頭也不識。』禪師說：『放你三十棒。』乾道己丑年九月二十五日，召集眾人說了偈語后圓寂。七日後火化，得到舍利（Śarīra）和靈骨，藏於三生塔。享年七十四歲，僧臘五十四年。
通州狼山蘿庵慧溫禪師 是福建人，姓鄭氏，剛滿二十歲，在靈鳳寺拜靈鳳主僧以巽為師剃度受戒。他拜訪過棲賢初禪師、百丈棲禪師、水南遂禪師、云居舒禪師、上封才禪師、南昌原禪師。晚年依止竹庵禪師于東林寺，不久...
【English Translation】 English version: He was from Guanghan Deyang, with the family name He. At the age of seventeen, he entered Chongguo Temple and was fully ordained at twenty. He studied and lectured on the sutras for a long time, then abandoned these to visit Chan Master Wenshu Dao, inquiring about the essentials of the Buddha Dharma. Chan Master Wenshu presented him with a verse: 'The Khitans break through the Persian fortress, seizing the treasure and selling it in the village. A poor beggar at the crossroads, with a romantic pouch hanging from his waist.' The Chan Master intended to respond, but Wenshu said, 'Don't be mistaken.' So he retreated to practice Chan, and after three years, he understood the meaning. He went to see Chan Master Foxing, but their affinities did not align. So he went to Fujian, arriving at Gushan. During a prostration, he asked, 'The National Teacher does not cross the Stone Gate phrase, what is its meaning?' Chan Master Zhuan responded with a shout, 'Idle talk!' The Chan Master immediately understood. Chan Master Zhuan ordered him to share the seat and expound the Dharma. In the year Xin You of the Shaoxing era, Prime Minister Wei Guo Zhang Jun led troops to garrison in Fujian, inviting him to open the Dharma at Shimen, and later moved to Mingjiao Temple, Baoen Temple, and Kaixian Temple. During an ascending-the-hall Dharma talk, he said: 'Long rain without clearing, one arrow hits two targets. The nostrils are completely rotten at once, tell me, whose fault is it? Fortunately, old Zhao Zhou came out to examine and break it for you. Tell me, what is being examined and broken? The sun wheel emperor appears in Fusang, who cares about the idle Bodhidharma (達磨) coming from the West?' Ascending the hall, he said: 'Push him off a ten-thousand-ren cliff, waiting for him to revive after being cut off. Lively Chan must be realized by oneself, and ten thousand layers of locks will be opened at once.' A monk asked: 'The Arhat (應真) does not borrow, the transcendence of the Three Realms (三界) is not questioned, what is the True Person without Position?' The Chan Master replied: 'Wealthy when heard, poor after seen.' The monk said: 'Raise your head and cover your ears, turn your body with a side palm.' The Chan Master said: 'Where is the True Person without Position?' The monk said: 'The old grand master does not even recognize the topic.' The Chan Master said: 'Give you thirty blows.' On the twenty-fifth day of the ninth month of the year Ji Chou of the Qiandao era, he gathered the assembly, spoke a verse, and passed away. Seven days later, he was cremated, and Śarīra (舍利) and spiritual bones were obtained, which were stored in the Three Lives Pagoda. He lived to the age of seventy-four, with fifty-four years as a monk.
Chan Master Huiwen of Luo'an at Langshan in Tongzhou Was a native of Fujian, with the family name Zheng. Just turned twenty, he was tonsured and ordained by Master Yixun, the abbot of Lingfeng Temple. He visited Chan Master Qixian Chu, Chan Master Baizhang Qi, Chan Master Shuinan Sui, Chan Master Yunju Shu, Chan Master Shangfeng Cai, and Chan Master Nanchang Yuan. In his later years, he relied on Chan Master Zhuan at Donglin Temple, and soon...
庵謝事。復謁高庵悟．南華昺．草堂清。皆蒙賞識。會竹庵徙閩之乾元。師歸省次。庵問。情生智隔。想變體殊。不用停囚長智。道將一句來。師乃釋然。述偈曰。拶出通身是口。何妨罵雨呵風。昨夜前村猛虎。咬殺南山大蟲。庵首肯。紹興辛未冬。出住宣城寶勝。后四居望剎。 上堂曰。釋迦老子四十九年坐籌幃幄。彌勒大士九十一劫帶水拖泥。凡情聖量。不能刬除。理照覺知。猶存露布。佛意祖意。如將魚目作明珠。大乘小乘。似認橘皮為猛火。諸人須是豁開胸襟寶藏。運出自己家珍。向十字街頭普施貧乏。眾中忽有個靈利漢出來道。美食不中飽人吃。出僧卻向他道。幽州猶自可。最苦是新羅。
護國此庵景元禪師法嗣
臺州國清簡堂行機禪師
郡之仙居人。族楊氏。風姿挺異。器識宏遠。年二十五。棄妻拏。往顯慶寺圓顱受具。乃依國清光禪師。去游諸席。晚契證於此庵。出住莞山。次遷江之圓通．太平之隱靜．天臺之萬年。再居隱靜。后處國清。 上堂曰。單明自己。樂是苦因。趣向宗乘。地獄劫住。五日一參。三八普說。自揚家醜。更苦問理問事。問心問性。克由叵耐。若是英靈漢。窺藩不入。據鼎不嘗。便於未有生佛已前轉得身。卻於今時大官路上捷行闊步。終不向老鼠窟草窠里頭出
【現代漢語翻譯】 現代漢語譯本： 庵謝事後，又去拜訪了高庵悟（禪師名），南華昺（禪師名），草堂清（禪師名），都得到他們的賞識。適逢竹庵（禪師名）遷往福建的乾元寺，禪師回家探親。竹庵問：『情生則智隔，想變則體殊。不用停留在長養智慧的階段，請道出一句。』禪師於是釋然開悟，作偈說：『拶出通身是口，何妨罵雨呵風。昨夜前村猛虎，咬殺南山大蟲。』竹庵表示認可。紹興辛未年冬天，禪師出任宣城寶勝寺住持，後來又在四座名剎居住。 上堂說法時說：『釋迦老子四十九年都在運籌帷幄，彌勒大士九十一劫都在帶水拖泥。凡夫的情感和聖人的度量，都不能完全消除。理性的觀照和覺悟的認知，仍然像張貼的告示一樣顯眼。佛意和祖意，就像把魚眼睛當作明珠一樣。大乘和小乘，就像把橘子皮當作猛火一樣。各位必須敞開胸懷的寶藏，拿出自己家裡的珍寶，向十字街頭普遍施捨給貧乏的人。』人群中忽然有個聰明的傢伙出來說：『美食不適合飽人吃。』出僧卻對他說：『幽州還算可以，最苦的是新羅。』
護國此庵景元禪師的法嗣
臺州國清簡堂行機禪師
是郡里仙居人，姓楊。風度姿態挺拔出眾，器量見識宏大深遠。二十五歲時，拋棄妻子兒女，前往顯慶寺剃度受戒。於是依止國清光禪師，去各處參學。晚年在此庵處得到印證。出任莞山住持，之後遷往江州的圓通寺、太平的隱靜寺、天臺的萬年寺。再次居住在隱靜寺，後來在國清寺安住。 上堂說法時說：『只明白自己，快樂是痛苦的原因。趨向宗門，地獄裡要住很久。五天一次參禪，十五天一次普說，自己揭揚家醜，更苦的是問理問事，問心問性，實在令人難以忍受。如果是英靈的漢子，窺視藩籬而不進入，擺好鼎也不去品嚐。便在還沒有生佛之前就轉得了身，卻在如今的大官路上快速行走，大步前進，始終不向老鼠洞草堆里出頭。』
【English Translation】 English version: After resigning from An Xie's affairs, he visited Gao'an Wu (Zen Master's name), Nanhua Bing (Zen Master's name), and Caotang Qing (Zen Master's name), all of whom appreciated him. Coincidentally, Zhu'an (Zen Master's name) moved to Qianyuan Temple in Fujian, and the Zen master returned home to visit his family. Zhu'an asked: 'When emotions arise, wisdom is obstructed; when thoughts change, the essence is different. Without dwelling on cultivating wisdom, speak a phrase.' The Zen master then attained enlightenment and composed a verse: 'Squeezing out the whole body is a mouth, what harm is there in scolding the rain and berating the wind? Last night, a fierce tiger in the village ahead, bit and killed a large worm in the southern mountains.' Zhu'an nodded in approval. In the winter of the Xinwei year of Shaoxing, the Zen master became the abbot of Baosheng Temple in Xuancheng, and later resided in four famous temples. During the Dharma talk, he said: 'Shakyamuni Buddha spent forty-nine years strategizing, and Maitreya Bodhisattva spent ninety-one kalpas dragging through water and mud. The emotions of ordinary people and the measurements of sages cannot be completely eliminated. Rational contemplation and enlightened cognition are still as conspicuous as posted notices. The Buddha's intention and the Patriarch's intention are like mistaking fish eyes for pearls. The Mahayana and Hinayana are like mistaking orange peels for fierce fire. You must open up the treasure of your hearts and bring out the treasures of your own homes to universally give to the poor and needy at the crossroads.' Suddenly, a clever fellow in the crowd came out and said: 'Delicious food is not suitable for the sated to eat.' The monk replied to him: 'Youzhou is still acceptable, the most bitter is Silla.'
Successor of Huguo Ciaoan Jingyuan Zen Master
Zen Master Xingji of Jiantang, Guoqing Temple, Taizhou
He was a native of Xianju in the prefecture, with the surname Yang. His demeanor was outstanding, and his capacity for knowledge was vast and profound. At the age of twenty-five, he abandoned his wife and children and went to Xianqing Temple to be tonsured and ordained. He then relied on Zen Master Guang of Guoqing Temple and traveled to various seats to study. In his later years, he received confirmation at Ciaoan. He became the abbot of Wanshan, and then moved to Yuantong Temple in Jiangzhou, Yin Jing Temple in Taiping, and Wannian Temple in Tiantai. He resided again at Yin Jing Temple, and later settled at Guoqing Temple. During the Dharma talk, he said: 'Only understanding oneself, happiness is the cause of suffering. Heading towards the Zen school, one must reside in hell for a long time. Participating in Zen every five days, and giving general talks every fifteen days, exposing one's own family scandals, and even more bitter is asking about principle and affairs, asking about mind and nature, which is really unbearable. If one is a heroic man, he peeks at the fence but does not enter, sets up the tripod but does not taste it. Then, before there was birth of Buddha, he can turn his body, but now he walks quickly and strides forward on the road of great officials, and never comes out of the rat hole or grass pile.'
頭沒。若也根性陋劣。要去有滋味處咬嚼。遇著義學阿師。遞相錮鏴。直饒說得云興雨現。也是蝦蟆化龍。下梢依舊吃泥吃土。堪作甚麼。 上堂。仲秋八月旦。庭戶入新涼。不露風骨句。愁人知夜長。 上堂。無隔宿恩。可參臨濟禪。有肯諾意。難續楊岐派。窮廝煎。餓廝炒。大海只將折箸攪。你死我活。猛火然鐺煮佛喋。恁么作用。方可撐門拄戶。更說聲和響順。形直影端。驢年也未夢見。 上堂。似鏡長明。猶是真常流注。圓悟禪師云。今時覓一個半個似鏡長明底亦難得。那堪打破鏡來。恁么說話。是則別有清規。一期見來。大似乞兒見小利。殊不知打破鏡來。正是貼肉汗衫。若到隱靜門下。二俱失利。何故。體才相似可克家。個地不容通水泄。 上堂。此一段事。若道是有。與賊為伴。若道是無。曠野藏身。總不恁么。漭漭蕩蕩。朝行三千。暮行八百。忽若眼開。方知驢唇先生不是泗州大聖。 高宗皇帝慶典。請就使廳祝 聖。升座問答罷。師乃曰。教中道。譬如琴瑟箜篌。雖有妙音。若無妙指。終不能發。今日天下禪流為 太上皇帝崇慶七十。演妙音。發妙指。驚雷掣電。聳動聽觀。已自祝 聖了也。便恁散去。未見末後慇勤。記得世尊一日敷座而坐。須菩提前白佛言。希有世尊。大眾。且道此之希有。以
端坐為希有。以尊重福相為希有。以所說為希有。若以端坐為希有。世尊何嘗不端坐。若以尊重福相為希有。何獨此日。若以所說為希有。佛未開唇動舌。一字元無。將甚麼作希有。遂喝一喝。曰。此之希有。在朕兆已前。語言未通之際。一覷覷破。方為希有。此名根本法輪。亦名正法眼藏。亦名真如解脫。亦名般若妙心。亦名大圓鏡智．平等性智．妙觀察智．成所作智。在華嚴經中。男子身中入正定。女人身中從定出為希有。維摩經中。五百長者子各獻寶蓋。合成一蓋為希有。涅槃經中。大地震動。天花紛紛為希有。般若經中。包含內空．外空．內外空。統攝欲界．色界．無色界為希有。法華經中。佛放眉間光。現諸希有事為希有。一大藏教不可悉說。若開第二義門於世間品類之中。物物皆有希有。所謂黃河以清為希有。麒麟出現為希有。鳳凰來儀為希有。河出圖．洛出書為希有。今日 太上皇帝崇慶七十。壽過五帝之上。為天中天。作王中王為希有。臣僧行機向河清海晏之時。祝地久天長之算為希有。如上所說盡是世間之希有。大眾還知向上出世間之希有么。復喝一喝。曰。四大海水可知滴數。諸須彌山可知斤兩。釋尊壽命無量無邊。於此見得徹。不妨 太上與釋尊壽命齊年。更無優劣。其或未然。暫輟玉皇天上
【現代漢語翻譯】 現代漢語譯本 端坐被認為是稀有。以尊重福相被認為是稀有。以所說之法被認為是稀有。如果以端坐為稀有，世尊（Buddha，對佛的尊稱）何時不端坐呢？如果以尊重福相為稀有，為何單單是今天？如果以所說之法為稀有，佛（Buddha）未曾開口動舌，一字一句都沒有，拿什麼作為稀有呢？ 於是大喝一聲，說道：『這真正的稀有，在朕兆顯現之前，語言尚未流通之際，一眼就看破，才算是稀有。』這被稱為根本法輪（Dharmacakra，佛陀教義的象徵），也稱為正法眼藏（Saddharma-pratipadā，領悟佛法的關鍵），也稱為真如解脫（Tathatā-vimoksha，證悟真如實相而得解脫），也稱為般若妙心（Prajñā-hṛdaya，智慧的精髓），也稱為大圓鏡智（Ādarśa-jñāna，如明鏡般反映一切的智慧）、平等性智（Samatā-jñāna，認識到一切事物平等性的智慧）、妙觀察智（Pratyavekṣaṇa-jñāna，能夠精妙觀察一切事物的智慧）、成所作智（Kṛtyānuṣṭhāna-jñāna，成就一切應作之事的智慧）。 在《華嚴經》（Avataṃsaka Sūtra）中，男子身中入正定（Samadhi，禪定），女人身中從定出被認為是稀有。《維摩經》（Vimalakīrti Sūtra）中，五百長者子（長者的兒子）各自獻上寶蓋，合成一個寶蓋被認為是稀有。《涅槃經》（Nirvana Sutra）中，大地劇烈震動，天花紛紛落下被認為是稀有。《般若經》（Prajñāpāramitā Sūtra）中，包含內空（adhyātma-śūnyatā，對內在自我的空性認知）、外空（bahirdhā-śūnyatā，對外在事物的空性認知）、內外空（adhyātmabahirdhā-śūnyatā，對內外一切事物的空性認知），統攝欲界（Kāmadhātu，眾生對感官享樂有慾望的界）、色界（Rūpadhātu，眾生還有物質形體的界）、無色界（Arūpadhātu，眾生沒有物質形體的界）被認為是稀有。《法華經》（Lotus Sutra）中，佛（Buddha）從眉間放出光明，顯現各種稀有之事被認為是稀有。一大藏教（Tripitaka，佛教經典的總稱）無法全部說完。 如果開啟第二義門（方便之門），在世間萬物之中，物物都有稀有之處。所謂黃河以清澈為稀有，麒麟出現為稀有，鳳凰來儀為稀有，黃河出現河圖、洛水出現洛書為稀有。今天太上皇帝（對皇帝的尊稱）崇慶七十壽辰，壽命超過五帝之上，為天中之天，作王中之王為稀有。臣僧行機在河清海晏之時，祝願地久天長之壽算為稀有。如上所說，都是世間的稀有。大眾還知道向上超越世間的稀有嗎？ 再次大喝一聲，說道：『四大海水可以知道滴數，諸須彌山（Sumeru，佛教宇宙觀中的聖山）可以知道斤兩，釋尊（釋迦牟尼佛）的壽命無量無邊，於此見得透徹，不妨太上皇帝與釋尊壽命齊年，更無優劣。』如果未能領悟，暫且放下玉皇天上的…
【English Translation】 English version Sitting upright is considered rare. Regarding the blessed appearance with respect is considered rare. Regarding what is spoken is considered rare. If sitting upright is considered rare, when has the World-Honored One (Buddha) not sat upright? If regarding the blessed appearance with respect is considered rare, why only today? If regarding what is spoken is considered rare, the Buddha (Buddha) has not opened his lips or moved his tongue; not a single word has been uttered. What is there to consider rare? Thereupon, he shouted loudly and said, 'This true rarity lies in perceiving it before any signs appear, before language is communicated, seeing through it at a single glance is what is truly rare.' This is called the fundamental Dharma Wheel (Dharmacakra), also called the Treasury of the Eye of the True Dharma (Saddharma-pratipadā), also called True Suchness Liberation (Tathatā-vimoksha), also called the Wondrous Mind of Prajna (Prajñā-hṛdaya), also called the Great Perfect Mirror Wisdom (Ādarśa-jñāna), Equality Wisdom (Samatā-jñāna), the Wisdom of Wonderful Observation (Pratyavekṣaṇa-jñāna), and the Wisdom of Accomplishing What Needs to Be Done (Kṛtyānuṣṭhāna-jñāna). In the Avatamsaka Sutra (Avataṃsaka Sūtra), it is considered rare for a man to enter Samadhi (Samadhi) in a man's body and for a woman to emerge from Samadhi in a woman's body. In the Vimalakirti Sutra (Vimalakīrti Sūtra), it is considered rare for the five hundred sons of elders (長者的兒子) to each offer a jeweled canopy, which then combine into one canopy. In the Nirvana Sutra (Nirvana Sutra), it is considered rare for the earth to shake violently and for heavenly flowers to fall in profusion. In the Prajnaparamita Sutra (Prajñāpāramitā Sūtra), it is considered rare to encompass inner emptiness (adhyātma-śūnyatā), outer emptiness (bahirdhā-śūnyatā), and both inner and outer emptiness (adhyātmabahirdhā-śūnyatā), and to govern the Desire Realm (Kāmadhātu), the Form Realm (Rūpadhātu), and the Formless Realm (Arūpadhātu). In the Lotus Sutra (Lotus Sutra), it is considered rare for the Buddha (Buddha) to emit light from between his eyebrows, manifesting various rare events. The entire Tripitaka (Tripitaka) cannot be fully described. If the second expedient gate is opened, among all things in the world, everything has its rarity. It is said that the Yellow River being clear is rare, the appearance of a Qilin is rare, the arrival of a Phoenix is rare, the emergence of the Hetu from the Yellow River and the Luoshu from the Luo River is rare. Today, the Supreme Emperor (對皇帝的尊稱) celebrates his seventieth birthday, exceeding the longevity of the Five Emperors, being the Heaven of Heavens and the King of Kings is rare. Your subject, the monk Xingji, at a time of peace and prosperity, wishes for the longevity of the earth and the heavens is rare. As mentioned above, these are all worldly rarities. Does the assembly also know the rarity that transcends the world? Again, he shouted loudly and said, 'The number of drops in the four great oceans can be known, the weight of all the Sumeru Mountains (Sumeru) can be known, but the lifespan of Shakyamuni Buddha (釋迦牟尼佛) is immeasurable and boundless. If one sees this thoroughly, it is fine for the Supreme Emperor to have the same lifespan as Shakyamuni Buddha, with no superiority or inferiority.' If this is not understood, temporarily put aside the Jade Emperor's heaven...
位。端居德壽福生宮。 僧問。三聖問雪峰。透網金鱗未審以何為食。峰云。待汝出網來即向汝道。意旨如何。曰。同途不同轍。云。三聖道。一千五百人善知識。話頭也不識。峰云。老僧住持事繁。又作么生。曰。前箭猶輕后箭深。云。只如雪竇道。可惜放過。好與三十棒。這棒一棒也較不得。直是罕遇作家。意又作么生。曰。陣敗說兵書。云。這棒是三聖合吃。雪峰合吃。師以拂子擊禪床曰。這裡薦取。淳熙庚子五月六日。無疾端坐。握拳而終。阇維。設利甚伙。瘞靈骨於國清寺之西南隅。壽六十八。臘四十三。
鎮江府焦山或庵師體禪師
丹丘黃巖人。族羅氏。年十五去家。師妙智院守威。弱冠為沙彌。登具后。會蹣庵成禪師。抵其院。與語。挽歸典客。去游浙右。此庵開法真如。歸參禮。一日。經行殿廡。聞庵怒叱知事。所疑頓豁。翌日入室。庵指師曰。是子今日茅廣矣。及此庵奄世護國。因結茅白石峰為終計。佛海遠禪師移國清。邀師分座授徙。衲子宗仰。出住吳門之覺報。徙澄照焦山。 上堂。舉。臨濟示眾云。一喝如踞地師子。一喝如金剛王寶劍。一喝如探竿影草。一喝不作一喝用。師曰。這個公案。天下老宿拈掇甚多。第恐皆未盡善。焦山不免四棱著地。與諸人分明註解一遍。如何是踞
【現代漢語翻譯】 現代漢語譯本： 位於德壽福生宮安居。有僧人提問：『三聖問雪峰（均為禪師名號）。透網金鱗（比喻已開悟者）未審以何為食？』雪峯迴答：『待你出網來，即向你道。』意旨如何？』禪師回答：『同途不同轍。』僧人說：『三聖道：一千五百人善知識，話頭也不識。』雪峰說：『老僧住持事繁。又作么生？』禪師回答：『前箭猶輕后箭深。』雪竇（禪師名號）道：『可惜放過，好與三十棒。這棒一棒也較不得，直是罕遇作家。』意又作么生？』禪師回答：『陣敗說兵書。』禪師說：『這棒是三聖合吃，雪峰合吃。』禪師用拂子擊禪床說：『這裡薦取。』淳熙庚子五月六日，無疾端坐，握拳而終。火化后，舍利甚多，將靈骨埋葬於國清寺的西南角。享年六十八歲，僧臘四十三年。
鎮江府焦山或庵師體禪師
丹丘黃巖人，姓羅。十五歲離家，師從妙智院的守威。二十歲行沙彌禮。登具足戒后，拜會蹣庵成禪師。抵達他的寺院，與他交談，被挽留典客。后遊歷浙右。此庵在真如寺開法，禪師歸來參拜。一日，經行殿宇，聽到蹣庵怒斥知事，所疑頓然開悟。第二天入室，蹣庵指著禪師說：『這孩子今日茅塞頓開矣。』此庵圓寂后，護國寺因禪師在白石峰結茅為終身之計。佛海遠禪師移居國清寺，邀請禪師分座授徒，僧眾敬仰。后出任吳門覺報寺住持，后遷往澄照焦山。 上堂時，禪師舉例說：『臨濟（禪師名號）向大眾開示說：一喝如踞地師子，一喝如金剛王寶劍，一喝如探竿影草，一喝不作一喝用。』禪師說：『這個公案，天下老宿拈掇甚多，第恐皆未盡善。焦山不免四棱著地，與諸人分明註解一遍。如何是踞』
【English Translation】 English version: He resided peacefully in the Deshou Fusheng Palace. A monk asked, 'Sansheng (name of a Zen master) asked Xuefeng (name of a Zen master), 'A golden carp that has slipped through the net (a metaphor for one who is enlightened), what does it eat?' Xuefeng replied, 'I will tell you when you get out of the net.' What is the meaning of this?' The Zen master replied, 'Same path, different tracks.' The monk said, 'Sansheng said, 'Fifteen hundred good teachers, and they don't even recognize the topic of conversation.'' Xuefeng said, 'The old monk is busy with the affairs of the monastery. What else can be done?'' The Zen master replied, 'The second arrow is deeper than the first.' Xuedou (name of a Zen master) said, 'It's a pity to let it go, give him thirty blows. Not even one of these blows can be spared, it is truly rare to find an expert.' What is the meaning of this?' The Zen master replied, 'Discussing military strategy after a defeat.' The Zen master said, 'These blows should be taken by Sansheng and Xuefeng.' The Zen master struck the Zen bed with his whisk and said, 'Take it from here.' On the sixth day of the fifth month of the Gengzi year of Chunxi, he passed away peacefully while sitting upright, with his fists clenched. After cremation, there were many sharira (relics), and his spiritual bones were buried in the southwest corner of Guoqing Temple. He lived to be sixty-eight years old, with forty-three years as a monk.
Zen Master Huian Shiti of Jiaoshan Mountain in Zhenjiang Prefecture
He was from Danqiu Huangyan, with the surname Luo. He left home at the age of fifteen and studied under Shouwei of Miaozhi Temple. He became a novice monk at the age of twenty. After receiving full ordination, he met Zen Master Pan'an Cheng. He arrived at his monastery, spoke with him, and was retained as a guest attendant. Later, he traveled to Zheyouchi. Pan'an opened the Dharma at Zhenru Temple, and the Zen master returned to pay his respects. One day, while walking through the temple halls, he heard Pan'an scolding the supervisor, and his doubts were suddenly resolved. The next day, he entered the room, and Pan'an pointed at the Zen master and said, 'This child has opened his mind today.' After Pan'an passed away, Huguo Temple was due to the Zen master building a hut on Baishi Peak as a lifelong plan. Zen Master Fohai Yuan moved to Guoqing Temple and invited the Zen master to share the seat and teach disciples, who were admired by the monks. Later, he became the abbot of Juobao Temple in Wumen, and later moved to Chengzhao Jiaoshan. During the Dharma talk, the Zen master cited, 'Linji (name of a Zen master) instructed the assembly, saying, 'One shout is like a lion crouching on the ground, one shout is like the Vajra King's precious sword, one shout is like probing the grass with a pole, one shout is not used as a shout.' The Zen master said, 'This koan (a paradoxical anecdote or riddle, used in Zen Buddhism for monks to meditate upon) has been picked up by many old monks in the world, but I am afraid that none of them have done it perfectly. Jiaoshan cannot avoid landing on all fours and explaining it clearly to everyone. What is crouching'
地師子。咄。如何是金剛王寶劍。咄。如何是探竿影草。咄。如何是一喝不作一喝用。咄。若也未會。拄杖子與焦山吐露看。卓一下。曰。笑里有刀。又卓一下。曰。毒蛇無眼。又卓一下。曰。忍俊不禁。又卓一下。曰。出門是路。更有一機。舉話長老也理會不得。 上堂。年常浴佛在今朝。目擊迦維路不遙。果是當時曾示現。宜乎惡水驀頭澆。 上堂。熱月須搖扇。寒來旋著衣。若言空過日。大似不知時。 上堂。古德道。祖師九年面壁。為訪知音。若恁么會。吃鐵棒有日在。又古德云。祖師九年面壁。何不慚惶。若恁么會。更買草鞋行腳三十年。師曰。祖師九年面壁。一似不曾。若恁么會。日日香華夜夜燈。 上堂。道生一。無角鐵牛眠少室。一生二。祖父開田說大義。二生三。梁間紫燕語呢喃。三生萬物。男兒活計離窠窟。多處添。少處減。大蟲怕吃生人膽。有若無。實若虛。爭掩驪龍明月珠。是則是。只如焦山坐斷諸方舌頭一句作么生道。肚無偏僻病。不怕冷油[〦/(刀了(留-刀-田))/(目*目)/一/八]。拍禪床。下座。 僧問。如何是即心即佛。曰。鼎州出獰爭神。云。如何是非心非佛。曰。閩蜀同風。云。如何是不是心。不是佛。不是物。曰。窮坑難滿。 問。起滅不停時如何。曰。謝
【現代漢語翻譯】 現代漢語譯本： 地師子（對僧人的尊稱）。咄！什麼是金剛王寶劍？咄！什麼是探竿影草？咄！什麼是一喝不作一喝用？咄！如果還不明白，拄杖子就與焦山（寺名）一起吐露給你看。卓一下。說：『笑裡藏刀。』又卓一下。說：『毒蛇無眼。』又卓一下。說：『忍俊不禁。』又卓一下。說：『出門就是路。』更有一機，舉話長老也無法理解。 上堂。年年浴佛就在今天，親眼看到迦維（Kapilavastu，佛陀的故鄉）的路途不遙遠。果真是當時曾經示現，理應惡水當頭澆下。 上堂。熱天需要搖扇子，寒冷時就穿上衣服。如果說白白度過一天，那就太不識時務了。 上堂。古德說，祖師（達摩）九年面壁，是爲了尋訪知音。如果這樣理解，吃鐵棒的日子還多著呢。又有古德說，祖師九年面壁，為何不慚愧？如果這樣理解，更應該買草鞋行腳三十年。師父說：祖師九年面壁，好像什麼都沒發生。如果這樣理解，就應該日日香華夜夜燈。 上堂。道生一，無角鐵牛眠少室（山名）。一生二，祖父開田說大義。二生三，梁間紫燕語呢喃。三生萬物，男兒活計離窠窟。多處添，少處減，大蟲怕吃生人膽。有若無，實若虛，爭掩驪龍明月珠。是則是，只是焦山坐斷諸方舌頭一句怎麼說？肚無偏僻病，不怕冷油[〦/(刀了(留-刀-田))/(目*目)/一/八]。拍禪床。下座。 僧人問：什麼是即心即佛？答：鼎州（地名）出獰爭神。問：什麼是非心非佛？答：閩蜀（福建和四川）同風。問：如何是不是心，不是佛，不是物？答：窮坑難滿。 問：起滅不停時如何？答：謝
【English Translation】 English version: Venerable master. Du! What is the Vajra King's precious sword? Du! What is probing with a pole and shadowing with grass? Du! What is a shout that is not used as a shout? Du! If you still don't understand, this staff will reveal it to you together with Jiao Mountain (name of a temple). Strike once. Say: 'A knife hidden in a smile.' Strike again. Say: 'A poisonous snake has no eyes.' Strike again. Say: 'Unable to restrain laughter.' Strike again. Say: 'The way out is the road.' There is yet another mechanism that even an elder who raises questions cannot comprehend. Entering the hall. Every year, bathing the Buddha is done on this day. Seeing with one's own eyes that the road to Kapilavastu (the Buddha's birthplace) is not far. Indeed, it was once manifested then, so it is fitting to have foul water poured over one's head. Entering the hall. In hot weather, one needs to wave a fan; when it's cold, one puts on clothes. If you say you've wasted the day, then you are very ignorant of the times. Entering the hall. An ancient worthy said, 'Bodhidharma faced the wall for nine years in order to find a kindred spirit.' If you understand it this way, you will have many days of eating iron rods. Another ancient worthy said, 'Bodhidharma faced the wall for nine years, why not be ashamed?' If you understand it this way, you should buy straw sandals and travel for thirty more years. The master said: 'Bodhidharma faced the wall for nine years as if nothing had happened.' If you understand it this way, then every day should be incense and flowers, every night should be lamps. Entering the hall. The Tao gives birth to one, a hornless iron ox sleeps in Shaoshi (mountain name). One gives birth to two, the ancestors opened the fields and spoke of great righteousness. Two gives birth to three, purple swallows chatter between the beams. Three gives birth to all things, a man's livelihood leaves the nest. Add where there is much, subtract where there is little, tigers fear eating the gall of living people. Having as if not having, real as if empty, contending to cover the bright moon pearl of the Black Dragon. It is so, but how to say the phrase of Jiao Mountain cutting off the tongues of all directions? A belly without biased illness fears no cold oil [〦/(刀了(留-刀-田))/(目*目)/一/八]. Strike the Zen bed. Descend from the seat. A monk asked: What is 'mind is Buddha'? Answer: Dingzhou (place name) produces fierce gods contending. Asked: What is 'neither mind nor Buddha'? Answer: Fujian and Sichuan share the same customs. Asked: What is 'neither mind, nor Buddha, nor thing'? Answer: A bottomless pit is hard to fill. Asked: What about when arising and ceasing never stop? Answer: Thank you.
供養。 問。我有沒絃琴。久居在曠野。不是不會彈。未遇知音者。知音既遇。未審如何品弄。曰。鐘作鐘鳴。鼓作鼓響。云。雲門放洞山三頓棒。意旨如何。曰。和身倒。和身儡。云。飯袋子。江西．湖南便恁么去。又作么生。曰。淚出痛腸。云。真金須是紅爐煅。白玉還他妙手磨。曰。添一點也難為。 室中常舉帚柄問學者曰。依稀苕帚柄。彷彿赤斑蛇。眾皆下語不契。有僧請益。師示以頌曰。依稀苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爺。淳熙己亥八月朔。示微疾。四日。染翰別郡守曾公。逮夜半。書偈付侍僧。戒遺諸山書。復書偈辭眾。至鐘鳴趨寂。龕留七日。塔全軀于石公山。壽七十有二。臘五十有二。
常州華藏湛堂智深禪師
武林人也。 佛涅槃日上堂曰。兜率降生。雙林示滅。掘地討天。虛空釘橛。四十九年播土揚塵三百餘會。納盡敗關。盡力佈網張羅。未免喚龜作鱉。末後拘尸城畔。槨示雙趺。旁人冷眼看來。大似弄巧成拙。卓拄杖曰。無這個道理。千古之下誰把口說。且道是甚麼道理。癡人面前切忌漏泄。
靈隱佛海慧遠禪師法嗣
慶元府東山全庵齊己禪師
邛之蒲江人。族謝氏。年二十五。遽脫塵鞅。往法輪寺下發。聽圓覺久之。棄游關外。謁佛海于蟠
【現代漢語翻譯】 現代漢語譯本 供養。 問：我有一把沒有琴絃的琴，長久地處在空曠的原野。不是我不會彈奏，而是沒有遇到懂得音律的人。如果知音已經遇到，不知道該如何彈奏品味？ 答：敲鐘就發出鐘的聲音，擊鼓就發出鼓的聲音。 問：雲門（Yunmen，禪宗大師）用洞山（Dongshan，禪宗大師）的三頓棒，意旨是什麼？ 答：連同身體一起倒下，連同身體一起頹喪。 問：飯桶！江西、湖南就那樣過去了嗎？又該如何是好？ 答：眼淚從痛楚的肝腸中流出。 問：真金必須用紅爐來鍛鍊，白玉還要靠巧妙的手藝來打磨。 答：即使新增一點點也很難做到完美。 禪師在室內經常拿著掃帚柄問學生說：『依稀像是苕帚的柄，彷彿是赤色的斑蛇。』大家都回答得不合禪意。有一位僧人請求開示，禪師用一首偈語來開示：『依稀像是苕帚的柄，彷彿是赤色的斑蛇。棒下沒有生忍，臨機不認識老爹。』 淳熙己亥年八月初一，禪師略微示現疾病。初四，拿起筆墨向郡守曾公告別。到了半夜，寫下偈語交給侍奉的僧人，告誡不要遺漏給各山寺的書信。又寫下偈語向大眾告別。到鐘聲響起時安然圓寂。禪龕保留了七天，全身安葬在石公山。享年七十二歲，僧臘五十二年。
常州華藏湛堂智深禪師 是武林人。 在佛陀涅槃日上堂說法：『兜率天（Tushita Heaven，佛教的欲界天之一，彌勒菩薩在此居住）降生，雙林樹（Sala Grove，佛陀涅槃之地）示現滅度。掘地尋找天，在虛空中釘木樁。四十九年播土揚塵，三百餘次法會，收納了所有失敗的關隘，盡力佈置羅網，也免不了把烏龜叫做鱉。』最後在拘尸那迦城（Kushinagar，佛陀涅槃之地）旁邊，棺槨示現雙足跏趺坐。旁人冷眼看來，很像是弄巧成拙。』 禪師拄著拄杖說：『沒有這個道理。千古之下誰能說得清楚？且說這是什麼道理？在癡人面前切忌泄露。』
靈隱佛海慧遠禪師的法嗣 慶元府東山全庵齊己禪師 是邛州蒲江人，姓謝。二十五歲時，毅然脫離塵世的束縛，前往法輪寺剃度出家，聽聞《圓覺經》很久。後來離開遊歷關外，拜訪佛海禪師于蟠。
【English Translation】 English version Offerings. Question: I have a stringless zither, dwelling in the wilderness for a long time. It's not that I don't know how to play it, but I haven't met a kindred spirit. Now that I've met one, how should I play and appreciate it? Answer: When the bell is struck, it rings like a bell; when the drum is beaten, it sounds like a drum. Question: What is the meaning of Yunmen's (Yunmen, a Chan master) three blows with the staff to Dongshan (Dongshan, a Chan master)? Answer: Fall down with the body, collapse with the body. Question: You rice bag! Did Jiangxi and Hunan just pass by like that? What should be done? Answer: Tears flow from the painful intestines. Question: True gold must be forged in a red furnace, and white jade must be polished by skillful hands. Answer: It's difficult to make it perfect even with adding a little bit. The Chan master often held a broom handle in the room and asked the students: 'It vaguely resembles a broom handle, and it looks like a red-spotted snake.' Everyone's answers were not in accordance with Chan meaning. A monk asked for instruction, and the Chan master gave a verse to enlighten him: 'It vaguely resembles a broom handle, and it looks like a red-spotted snake. There is no forbearance under the staff, and one does not recognize the father at the critical moment.' In the first day of the eighth month of Chunxi year Jihai, the Chan master showed a slight illness. On the fourth day, he took up the brush and bid farewell to Governor Zeng. At midnight, he wrote a verse and gave it to the attending monk, instructing not to omit the letters to the various mountain temples. He also wrote a verse to bid farewell to the assembly. When the bell rang, he passed away peacefully. The Chan coffin was kept for seven days, and the whole body was buried in Shigong Mountain. He lived to be seventy-two years old, with fifty-two years of monastic life.
Chan Master Zhanshen Zhishen of Huazang Temple in Changzhou Was a native of Wulin. On the day of Buddha's Nirvana, he ascended the hall and said: 'Born in Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm of Buddhism, where Maitreya Bodhisattva resides), showing extinction in the Sala Grove (Sala Grove, the place of Buddha's Nirvana). Digging the ground to find heaven, nailing stakes in the void. Spreading soil and raising dust for forty-nine years, more than three hundred Dharma assemblies, accepting all failed passes, and trying to set up nets, it is inevitable to call a turtle a turtle.' Finally, beside Kushinagar (Kushinagar, the place of Buddha's Nirvana), the coffin showed the double lotus position. Outsiders look at it coldly, and it seems like overdoing it.' The Chan master leaned on his staff and said: 'There is no such reason. Who can explain it clearly after thousands of years? And what is the reason? Be careful not to reveal it in front of fools.'
Dharma successor of Chan Master Fohai Huiyuan of Lingyin Temple Chan Master Quan'an Qiji of Dongshan, Qingyuan Prefecture Was a native of Pujiang, Qiongzhou, surnamed Xie. At the age of twenty-five, he resolutely broke away from the shackles of the world, went to Falun Temple to be ordained, and listened to the 'Perfect Enlightenment Sutra' for a long time. Later, he left to travel outside the pass and visited Chan Master Fohai in Pan.
龍。盡其機用。海未之許。一日。五參。出問。未審如何是佛。海曰。齊己。你問個甚麼。師于言下大悟。遂禮拜。海曰。這漢今日大似方木逗著圓孔。於是名振叢席。初住鵝湖。遷居廣慧。徙東山。 上堂。舉。修山主偈曰。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。召大眾曰。薦得是。移華兼蝶至。薦得非。擔泉帶月歸。是也好。鄭州梨勝青州棗。非也好。像山路入蓬萊島。是亦沒交涉。踏著秤磓硬似鐵。非亦沒交涉。金剛寶劍當頭截。阿呵呵。會也么。知事少時煩惱少。識人多處是非多。 蓮社會道友請上堂。漸漸雞皮鶴髮。父少而子老。看看行步躘踵。疑殺木上座。直饒金玉滿堂。照顧白拈賊。豈免衰殘老病。正好著精彩。任汝千般快樂。渠儂合自由。無常終是到來。歸堂喫茶去。唯有徑路修行。依舊打之繞。但念阿彌陀佛。念得不濟事。復曰。啞。這條活路已被善導和尚直截指出了也。是你諸人朝夕在徑路中往來。因甚麼當面蹉過。阿彌陀佛這裡薦得。便可除迷倒障。拔猶豫箭。截疑惑網。斷癡愛河。伐心稠林。浣心垢濁。正心謟曲。絕心生死。然後轉入那邊。抬起腳。向佛祖履踐不到處進一步。開卻口。向佛祖言詮不到處說一句。喚回善導和尚。別求徑路修行。其或準前。舍父逃走。流落他鄉
【現代漢語翻譯】 現代漢語譯本 龍（指僧人）。用盡了他的才智機鋒。海（指僧人）尚未認可。一日，五參（指多次參禪）。龍出言問道：『請問如何是佛？』海說：『齊己（指龍），你問的是什麼？』龍在言下大悟，於是禮拜。海說：『這人今天很像方木頭碰到了圓孔。』於是龍的名聲震動了僧眾。最初住在鵝湖，后遷居廣慧，又遷到東山。 上堂說法。舉修山主的偈子說：『是柱不見柱，非柱不見柱，是非已去了，是非里薦取。』召集大眾說：『領會得是，移來鮮花蝴蝶也跟著來；領會得非，挑水擔月亮一同歸。』說是也好，鄭州的梨勝過青州的棗；說非也好，像山的路通往蓬萊島。說『是』也毫無關係，踏在秤砣上硬得像鐵；說『非』也毫無關係，金剛寶劍當頭斬截。阿呵呵，明白了嗎？知道的事情少，煩惱就少；認識的人多，是非就多。 蓮社的道友請上堂說法。漸漸地雞皮鶴髮，父親年輕而兒子老。看看走路蹣跚，疑惑殺死了木上座。即使金玉滿堂，也要提防白晝的盜賊。終究免不了衰老病死，正好展現精彩。任憑你們千般快樂，他們自有他們的自由。無常最終還是會到來，回禪堂喝茶去吧。只有徑路修行，依舊打轉繞圈。只是念阿彌陀佛（Amitabha），念得也不濟事。 又說：『啞。』這條活路已經被善導和尚（Shandao）直接指出來了。是你們這些人早晚在徑路中往來，為什麼當面錯過？阿彌陀佛（Amitabha）這裡領會得，便可以除去迷惑顛倒的障礙，拔掉猶豫不決的箭，截斷疑惑的網，斬斷癡愛的河流，砍伐心中的稠密森林，洗滌心中的污垢，端正心中的諂媚，斷絕心中的生死。然後轉入那邊，抬起腳，向佛祖（Buddha）履踐不到的地方進一步。張開口，向佛祖（Buddha）言語詮釋不到的地方說一句。喚回善導和尚（Shandao），另外尋求徑路修行。如果還是像以前一樣，捨棄父親逃走，流落到他鄉。
【English Translation】 English version Long (referring to a monk). He exhausted his wisdom and sharp wit. Hai (referring to a monk) had not yet approved. One day, after five consultations (referring to multiple Zen practices), Long asked: 'May I ask, what is Buddha?' Hai said, 'Qi Ji (referring to Long), what are you asking?' Long had a great enlightenment upon hearing this, and then bowed. Hai said, 'This man today is very much like a square peg meeting a round hole.' Thus, Long's reputation shook the monastic community. He first lived in Ehu, then moved to Guanghui, and then to Dongshan. Ascending the hall to preach. He quoted the verse of Abbot Xiu: 'It is a pillar, but you don't see the pillar; it is not a pillar, but you don't see the pillar; right and wrong have already gone; grasp it within right and wrong.' He summoned the assembly and said: 'If you grasp it correctly, move the flowers and the butterflies will follow; if you grasp it incorrectly, carry water and the moon will return with you.' Saying 'is' is good, the pears of Zhengzhou are better than the dates of Qingzhou; saying 'is not' is good, the road of Xiangshan leads to Penglai Island. Saying 'is' is also irrelevant, stepping on the weight is as hard as iron; saying 'is not' is also irrelevant, the Vajra sword cuts off the head. Aha ha, do you understand? The less you know, the less trouble you have; the more people you know, the more right and wrong there is. The Daoist friends of the Lotus Society are invited to ascend the hall to preach. Gradually, the skin becomes like chicken skin and the hair like crane feathers, the father is young and the son is old. Look at the staggering steps, suspecting that the wooden seat has been killed. Even if the hall is full of gold and jade, you must beware of daytime thieves. In the end, you cannot avoid decay, old age, and sickness, which is a good time to show your brilliance. Let you have all kinds of happiness, they have their own freedom. Impermanence will eventually come, go back to the meditation hall for tea. Only the path of practice, still circling around. Just recite Amitabha (Amitabha), reciting it is also useless. He also said: 'Dumb.' This living path has already been directly pointed out by the Venerable Shandao (Shandao). It is you people who come and go on this path morning and evening, why do you miss it when it is right in front of you? If you understand Amitabha (Amitabha) here, you can remove the obstacles of delusion and inversion, pull out the arrow of hesitation, cut off the net of doubt, cut off the river of infatuation, cut down the dense forest of the heart, wash away the filth of the heart, correct the flattery of the heart, and cut off the life and death of the heart. Then turn to the other side, lift your feet, and take a step further to where the Buddha (Buddha) cannot tread. Open your mouth and say a word to where the Buddha's (Buddha) words cannot explain. Call back the Venerable Shandao (Shandao) and seek another path of practice. If it is still the same as before, abandoning the father and running away, wandering to another country.'
。撞東磕西。苦哉。阿彌陀佛。淳熙丙午秋。退居天童。示少恙。寄古爐瓶。別育王佛照德光禪師。乃書偈而逝。
撫州疏山歸云如本禪師
臺城人也。 上堂。久雨不晴。戊在丙丁。通身泥水。露出眼睛。且道是甚麼眼睛。卓拄杖曰。林間泥滑滑。時叫兩三聲。 上堂。舉丹霞燒木佛話。乃曰。李四有錢不解飲。張三解飲又無錢。相招豐樂樓中看。不怕寒威雪滿天。
覺阿上人
日本國藤氏子也。十四得度受具。習大小乘。有聲。二十九屬商者自 中都回。言禪宗之盛。阿奮然拉法弟金慶航海而來。歲余始至(乾道辛卯夏也)。袖香拜靈隱佛海禪師。海問其來。阿輒書而對。復書曰。我國無禪宗。唯講五宗經論。國主無姓氏。號金輪王。以嘉應改元。舍位出家。名行真。年四十四。王子七歲。令受位。今已五載。度僧無進納。而講義高者賜之。某等仰服 聖朝遠公禪師之名。特詣丈室禮拜。愿傳心印。以度迷津。且如心佛及眾生。是三無差別。離相離言。假言顯之。禪師如何開示。海曰。眾生虛妄見。見佛見世界。阿書云。無明因何而有。海便打。即命海升座決疑。明年秋。辭游金陵。抵長蘆江岸。聞鼓聲。忽穎悟。始知佛海垂手旨趣。旋靈隱。述五偈。敘所見。辭海東歸。偈曰。航海來
【現代漢語翻譯】 現代漢語譯本：撞得東倒西歪，真是痛苦啊！阿彌陀佛。（僧人）在淳熙丙午年秋天，退居天童寺，略微示現病容，寄送古舊的爐瓶，告別育王寺的佛照德光禪師，於是書寫偈語后圓寂。
撫州疏山歸云如本禪師
是臺州人。上堂時說：『久雨不停，戊日處於丙丁火之上。全身都是泥水，露出了眼睛。請問這是什麼眼睛？』用拄杖敲擊地面說：『林間泥濘濕滑，時而傳來兩三聲鳥叫。』上堂時，舉丹霞燒木佛的典故，於是說：『李四有錢卻不懂得飲酒的樂趣，張三懂得飲酒卻又沒有錢。相約在豐樂樓中觀賞風景，不怕寒冷的威力，雪花飄滿天空。』
覺阿上人（覺阿上人，指日本僧人）
是日本國藤原氏的後代。十四歲時剃度出家，受具足戒，學習大小乘佛法，頗有名聲。二十九歲時，跟隨商人從中國返回，談論禪宗的興盛。覺阿奮然拉著法弟金慶航海而來。一年多后才到達（那是乾道辛卯年的夏天）。他將香放在袖中，拜見靈隱寺的佛海禪師（佛海禪師）。佛海問他來的緣由，覺阿就用書寫來回答。又寫道：『我國沒有禪宗，只講五宗的經論。國主沒有姓氏，號稱金輪王。用嘉應年號改元，捨棄王位出家，法名行真，年齡四十四歲。王子七歲，被立為王位繼承人，至今已經五年。度僧沒有進納（指交納財物），而是賜予講經說法高明的人。我們仰慕聖朝遠公禪師（遠公禪師）的名聲，特地到丈室禮拜，希望傳授心印，以度過迷途。比如心、佛及眾生，這三者沒有差別，遠離相和言語，只是假借言語來顯明它。禪師您如何開示？』佛海說：『眾生有虛妄的見解，所以才見到佛和世界。』覺阿寫道：『無明（無明）因何而有？』佛海就打了他。隨即命佛海升座決斷疑惑。第二年秋天，告辭前往金陵，到達長蘆江岸，聽到鼓聲，忽然領悟，這才知道佛海垂手（垂手）的旨趣。返回靈隱寺，寫了五首偈語，敘述所見，告辭回國。偈語說：『航海而來』
【English Translation】 English version: He bumped east and knocked west. How painful! Amitabha. In the autumn of the Bingwu year of the Chunxi era, he retired to Tiantong Temple, showing slight illness. He sent an old furnace and bottle, and bid farewell to Zen Master Fozhao Deguang of Yuwang Temple. Then he wrote a verse and passed away.
Zen Master Rugen Guiyun of Shushan, Fuzhou
He was a native of Taizhou. In an address, he said: 'Long rain does not stop, E is above Bing and Ding. The whole body is mud and water, revealing the eyes. What kind of eyes are these?' He struck the ground with his staff and said: 'The forest is muddy and slippery, and two or three calls are heard from time to time.' In an address, he cited the story of Danxia burning a wooden Buddha, and then said: 'Li Si has money but doesn't know how to enjoy drinking, Zhang San knows how to enjoy drinking but has no money. They invite each other to watch in the Fengle Tower, not afraid of the cold and snow filling the sky.'
Shonin Kakua (Shonin Kakua, referring to a Japanese monk)
He was a descendant of the Fujiwara clan in Japan. At the age of fourteen, he was tonsured and received full ordination, studying both Mahayana and Hinayana Buddhism, and was quite famous. At the age of twenty-nine, he followed a merchant returning from China, talking about the prosperity of Zen Buddhism. Kakua resolutely pulled his Dharma brother, Kin Keiyo, and sailed across the sea. It took more than a year to arrive (it was the summer of the Xinmao year of the Qiandao era). He placed incense in his sleeve and paid respects to Zen Master Fohai (Zen Master Fohai) of Lingyin Temple. Fohai asked him the reason for his coming, and Kakua replied by writing. He also wrote: 'Our country does not have Zen Buddhism, only lectures on the sutras and treatises of the Five Schools. The ruler of the country has no surname, and is called the Golden Wheel King. He changed the era name to Jiaying, abandoned the throne and became a monk, with the Dharma name Xingzhen, at the age of forty-four. The prince was seven years old and was established as the heir to the throne, and it has been five years now. The ordination of monks does not involve offerings (referring to paying money), but rather bestowing upon those who are skilled in lecturing and expounding the Dharma. We admire the reputation of Zen Master Yuangong (Zen Master Yuangong) of the Holy Dynasty, and have come to the abbot's room to pay respects, hoping to receive the mind seal in order to cross the sea of delusion. For example, the mind, the Buddha, and sentient beings, these three are not different, being apart from form and language, only borrowing language to reveal it. How does the Zen Master enlighten us?' Fohai said: 'Sentient beings have false views, so they see the Buddha and the world.' Kakua wrote: 'Why does ignorance (Avidya) exist?' Fohai then struck him. Immediately, he ordered Fohai to ascend the seat to resolve doubts. In the autumn of the following year, he bid farewell to Jinling, arrived at the shore of the Changlu River, and upon hearing the sound of drums, suddenly realized, and only then did he understand the meaning of Fohai's lowered hand (lowered hand). Returning to Lingyin Temple, he wrote five verses, narrating what he had seen, and bid farewell to return to his country. The verse said: 'Sailing across the sea'
探教外傳。要離知見脫蹄筌。諸方參遍草鞋破。水在澄潭月在天(其一)掃盡葛藤與知見。信手拈來全體現。腦後圓光徹太虛。千機萬機一時轉(其二)妙處如何說向人。倒地便起自分明。驀然踏著故田地。倒裹幞頭孤路行(其三)求真滅妄元非妙。即妄明真都是錯。堪笑靈山老古錐。當陽拋下破木杓(其四)豎拳下喝少賣弄。說是論非入泥水。截斷千差休指注。一聲歸笛啰啰哩(其五)。海稱善。書偈贈其行。阿少親文墨。善諸國書。至此未數載。徑躋祖域。其于華語能自通。淳熙乙未。與其國僧統遣僧訊海。副以水晶降魔杵及數珠二臂。彩扇二十事。貯以寶函。壬寅夏。王請住持其國睿山寺。復遣僧通嗣書。時海已入寂矣。
何山佛燈守珣禪師法嗣
婺州義烏稠巖了赟禪師
上堂。舉趙州狗子無佛性話。乃曰。趙州狗子無佛性。萬疊青州藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄。
西禪文璉禪師法嗣
遂寧府西禪第二代希秀禪師
上堂曰。秋光將半。暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道應時應節一句作么生道。野色並來三島月。溪光分破五湖秋。
云居高庵善悟禪師法嗣
婺州雙林用禪師
【現代漢語翻譯】 現代漢語譯本： 《探教外傳》。要離開知見，脫離蹄筌（比喻達到目的后就忘掉所使用的工具和方法）。四處參學，草鞋都磨破了。水在清澈的深潭中，月亮在天上（其一）。掃除所有的葛藤（比喻糾纏不清的事物）和知見。隨手拈來，全體顯現。腦後的圓光照徹整個太虛。千機萬機一時運轉（其二）。這其中的妙處如何向人訴說呢？倒地便起，自己分明。忽然踏著故鄉的田地。反戴著頭巾，獨自在路上行走（其三）。求真滅妄原本不是妙法。執著于滅妄明真都是錯誤的。可笑靈山的釋迦牟尼。當面拋下破木杓（其四）。豎起拳頭，大聲呵斥，少賣弄玄虛。說是論非，陷入泥水。截斷所有的差別，停止指指點點。一聲歸鄉的笛聲，啰啰哩（其五）。 海稱讚他。寫偈贈送給他。阿少不擅長文章，精通各國的文字。來到這裡不到幾年，直接進入了祖師的領域。他能自己理解華語。淳熙乙未年，他與他的國家的僧統派遣僧人拜訪海，贈送水晶降魔杵和數珠二臂，以及二十把彩扇，裝在寶函里。壬寅年夏天，國王請他住持他的國家的睿山寺。又派遣僧人通嗣寫信。當時海已經圓寂了。
何山佛燈守珣禪師法嗣
婺州義烏稠巖了赟禪師
上堂。舉趙州狗子無佛性話。乃曰。趙州狗子無佛性。萬疊青州藏古鏡。赤腳波斯入大唐。八臂那吒行正令。咄。
西禪文璉禪師法嗣
遂寧府西禪第二代希秀禪師
上堂曰。秋光將半。暑氣漸消。鴻雁橫空。點破碧天似水。猿猱掛樹。撼翻玉露如珠。直饒對此明機。未免認龜作鱉。且道應時應節一句作么生道。野色並來三島月。溪光分破五湖秋。
云居高庵善悟禪師法嗣
婺州雙林用禪師
【English Translation】 English version: 'Unofficial Biography of Exploring Teachings'. One must leave behind knowledge and views, and escape the trap of words (metaphor for forgetting the tools and methods after achieving the goal). Traveling everywhere to learn, the straw sandals are worn out. The water is in the clear deep pool, and the moon is in the sky (part 1). Sweep away all the kudzu vines (metaphor for entangling matters) and knowledge and views. Pick it up casually, and the whole is revealed. The halo behind the head illuminates the entire great void. Thousands of opportunities and machines turn at once (part 2). How can one explain the wonder of this to others? Fall down and get up, and you will understand it yourself. Suddenly stepping on the fields of the homeland. Wearing the turban backwards, walking alone on the road (part 3). Seeking truth and eliminating delusion is not originally wonderful. Clinging to eliminating delusion and clarifying truth is all wrong. It's laughable that the old Shakyamuni at Ling Mountain. Threw down the broken wooden ladle in public (part 4). Raise your fist and shout, stop showing off. Speaking of right and wrong, falling into the mud. Cut off all differences, stop pointing fingers. A flute sound of returning home, lolo li (part 5).' Hai praised him. Wrote a verse and gave it to him. Ashao was not good at writing, but was proficient in the languages of various countries. Having arrived here for less than a few years, he directly entered the realm of the patriarchs. He could understand Chinese himself. In the year of Yimao during the Chunxi reign, he and the Sangha leader of his country sent a monk to visit Hai, presenting a crystal vajra and a two-armed rosary, as well as twenty colored fans, stored in a treasure box. In the summer of Renyin, the king invited him to be the abbot of Erye Mountain Temple in his country. He also sent a monk, Tongsi, to write a letter. At that time, Hai had already passed away.
Successor of Chan Master Fodeng Shou Xun of Mount He
Chan Master Liao Yun of Chouyan Temple in Yiwu, Wuzhou
Ascended the hall. Citing the story of Zhaozhou's dog having no Buddha-nature, he said: 'Zhaozhou's dog has no Buddha-nature. Ten thousand layers of Qingzhou hide an ancient mirror. A barefoot Persian enters the Great Tang. Eight-armed Nezha enforces the law. Tut!'
Successor of Chan Master Wen Lian of Xichan
Second Generation Xi Xiu Chan Master of Xichan in Suining Prefecture
Ascending the hall, he said: 'Autumn light is halfway through. The heat is gradually dissipating. Wild geese cross the sky, piercing the blue sky like water. Monkeys hang on trees, shaking down jade dew like pearls. Even if you understand this clearly, you will inevitably mistake a turtle for a turtle. How should one say a phrase that responds to the time and season? The colors of the wild come together with the moon over the three islands. The stream light divides the autumn of the five lakes.'
Successor of Chan Master Shan Wu of Gaoan in Yunju
Chan Master Yong of Shuanglin Temple in Wuzhou
郡之金華人。族戴氏。年十四。往智者寺出家。試所習得度。乃游江表。初謁長蘆信．保寧璣．甘露卓。后至龍門。久之。高庵過廬陵天寧。遷云居。師隨至。一日。庵升座。舉。僧問投子。如何是十身調御。投子下禪床。叉手而立。師聞。罔知所詣。歸坐紙帳中。因垂手褰帳。忽悟。由是往來三佛會下。皆蒙肯諾。初住閩之中際。次居東西二禪。后補天寧雙林。 上堂曰。拈槌豎拂祖師門下。將黃葉以止啼。說妙談玄衲僧面前。望梅林而止渴。際山今日去卻之乎者也。更不指東畫西。向三世諸佛命脈中。六代祖師骨髓里。盡情傾倒。為諸人說破。良久。曰。啼得血流無用處。不如緘口過殘春。
臺州萬年無著道閑禪師
郡之黃巖人。族洪氏。年二十六。師芭蕉庵主。以中選籍名九峰興善院得度。未久。歷諸老之門。晚至歐峰。機語頓契。紹興壬戌。以天臺太平興國為萬年報恩光孝 來師居之。 上堂曰。全機敵勝。猶在半途。啐啄同時。白雲萬里。才生朕兆。已落二三。不露鋒铓。成何道理。且道從上來事合作么生。誣人之罪。以罪加之。 上堂。蕩蕩無迂曲。明明透古今。曉云籠碧岫。殘葉落疏林。脫體全收放。當堂定淺深。饒君親薦得。未是我智音。 上堂。舉。臨濟侍德山次。山云。今
【現代漢語翻譯】 現代漢語譯本 金華人戴氏子弟，十四歲時前往智者寺出家，通過考覈獲得了出家資格，於是遊歷江浙一帶。起初拜訪了長蘆信（禪師名號），保寧璣（禪師名號），甘露卓（禪師名號），後來到了龍門。過了很久，高庵（禪師名號）路過廬陵天寧寺，後來遷往云居寺，道閑禪師跟隨前往。一天，高庵禪師升座說法，引用投子（禪師名號）的公案：有僧人問投子禪師，『什麼是十身調御？』投子禪師走下禪床，合掌而立。道閑禪師聽了，不明白其中的含義。回到自己的紙帳中，因為拉開帳子，忽然領悟。從此以後往來於三佛會下，都得到認可。起初住在閩地的中際寺，後來住在東西二禪寺，最後補任天寧雙林寺。 上堂說法時說：『拈起槌子，豎起拂塵，這是祖師門下的做法，用黃葉來哄小孩停止哭泣，在衲僧面前談論玄妙的道理，如同望梅止渴一般。我道閑禪師今天要去除這些迂腐的做法，不再指東畫西，要在三世諸佛的命脈中，六代祖師的骨髓里，盡情傾倒，為各位說破。』停頓了很久，說：『哭得血流滿面也沒有用處，不如閉口不言度過殘春。』
臺州萬年無著道閑禪師
黃巖人，姓洪，二十六歲時，師從芭蕉庵主，因為中選，以九峰興善院的名義獲得出家資格。不久，遊歷于各位老禪師門下，晚年到了歐峰，機鋒言語非常契合。紹興壬戌年，以天臺太平興國寺為萬年報恩光孝寺，請道閑禪師來主持。 上堂說法時說：『全盤發揮機用以戰勝對方，還在半路上。啐啄同時，如同白雲萬里。稍微產生一點苗頭，就已經落入第二第三等。不露出鋒芒，成什麼道理？那麼，從上來事（指禪宗的根本宗旨）應該如何運作呢？』以誣陷別人的罪名，來加罪於他。 上堂說法：『坦蕩平直沒有迂迴曲折，明明白白地通達古今。早晨的雲霧籠罩著碧綠的山峰，殘餘的樹葉飄落在稀疏的樹林中。脫去形體，全部收放自如，當堂判定深淺。即使你親自推薦，也不是我的知音。』 上堂說法：引用臨濟禪師侍奉德山禪師時，德山禪師說：『今天……』
【English Translation】 English version Daoxian, a man from the Dai family in Jinhua County, went to Zhizhe Temple at the age of fourteen to become a monk. He passed the examination to be ordained and then traveled around the Jiangzhe area. He first visited Changlu Xin (Chan master's title), Baoning Ji (Chan master's title), and Ganlu Zhuo (Chan master's title), and later went to Longmen. After a long time, Gao'an (Chan master's title) passed by Tianning Temple in Luling and later moved to Yunju Temple, which Daoxian followed. One day, Abbot Gao'an ascended the seat and cited the case of Touzi (Chan master's title): A monk asked Touzi Chan master, 'What are the Ten Bodies of the Buddha?' Touzi Chan master stepped down from the Zen seat, put his palms together, and stood there. Daoxian heard this and did not understand its meaning. Returning to his paper tent, he suddenly realized it when he drew back the curtain. From then on, he frequented the gatherings of the Three Buddhas and was recognized by all. Initially, he lived in Zhongji Temple in Min, then in the East and West Two Zen Temples, and finally took over Tianning Shuanglin Temple. When ascending the hall to preach, he said: 'Raising the mallet and holding up the whisk are the practices of the ancestral masters. Using yellow leaves to stop children from crying, discussing profound principles in front of monks is like quenching thirst with plums. Today, I, Daoxian, want to remove these pedantic practices, no longer pointing east and drawing west, but to pour out everything in the lifeblood of the Buddhas of the three worlds and in the marrow of the six generations of ancestral masters, and explain it to everyone.' After a long pause, he said: 'Crying until blood flows is useless; it is better to close your mouth and pass the remaining spring.'
Chan Master Wuzhu Daoxian of Wannian Temple in Taizhou
A man from Huangyan, surnamed Hong, at the age of twenty-six, he studied with the Abbot of Banana Hermitage. Because he was selected, he obtained ordination under the name of Jiufeng Xingshan Temple. Soon after, he traveled among the masters of various old Chan masters, and in his later years, he went to Oufeng, where his sharp words and intentions were very compatible. In the Renxu year of Shaoxing, he invited Daoxian to preside over the Tianning Shuanglin Temple, renaming Tiantai Taiping Xingguo Temple as Wannian Bao'en Guangxiao Temple. When ascending the hall to preach, he said: 'Fully utilizing the machine to defeat the opponent is still halfway there. The chick and the mother bird pecking at the shell simultaneously is like ten thousand miles of white clouds. The slightest sign has already fallen into the second or third rate. Not revealing the sharp edge, what is the principle? So, how should the matter from above (referring to the fundamental principle of Zen) operate?' To accuse him with the crime of slandering others. When ascending the hall to preach: 'Open and straightforward without detours, clearly understanding the past and present. Morning mist envelops the green peaks, and the remaining leaves fall in the sparse forest. Shedding the body, completely taking in and releasing freely, judging the depth on the spot. Even if you personally recommend, you are not my true friend.' When ascending the hall to preach: Citing the time when Linji served Deshan, Deshan said: 'Today...'
日困。濟云。這老漢寐語作么。山便打。濟掀倒禪床。雪竇云。二員作者具碎啄同時眼。有啐啄同時用。雪竇擬向饑鷹爪下奪肉。餓虎口裡爭餐。敢謂德山．臨濟俱是瞎漢。有人辨得。天下橫行。師曰。然則栴檀．薝蔔。氣不相饒。鸑鷟．麒麟。瑞無私出。為甚麼雪竇道俱是瞎漢。選佛若無如是眼。假饒千載亦奚為。 上堂。舉。乾峰示眾云。舉一不得舉二。放過一著。落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。峰曰。典座來日不得普請。師曰。相見不須瞋。君窮我亦貧。謂言侵早起。更有夜行人。丁卯九月壬申。書偈而寂。
福州中際能禪師
嚴陵人也。往來龍門．云居有年。未有所證。一日。普請擇菜次。高庵忽以貓兒擲師懷中。師擬議。庵攔胸踏倒。於是大事洞然。所至宗匠倒屣。紹興甲子春。入閩。抵中際。歲余。遂繼席。 上塔曰。萬古長空。一朝風月。不可以一朝風月昧卻萬古長空。不可以萬古長空不明一朝風月。且如何是一朝風月。人皆畏炎熱。我愛夏日長。薰風自南來。殿閣生微涼。會與不會。何忌承當。 僧問。國師三喚侍者。意旨如何。曰。路側轉身難。云。萬象之中獨露身。又作么生。師舉拳示之。
南康軍云居普云自圓禪師
綿之巴西人。族雍氏。
【現代漢語翻譯】 現代漢語譯本 日困（人名）。濟（臨濟義玄禪師）云：『這老漢在說夢話嗎？』山（德山宣鑒禪師）便打。濟（臨濟義玄禪師）掀翻禪床。雪竇（雪竇重顯禪師）說：『這兩位作者都具備同時啐啄的眼力，有啐啄同時的運用。』雪竇（雪竇重顯禪師）想要從飢餓的鷹爪下奪取肉，從餓虎的口裡爭奪食物。竟然說德山（德山宣鑒禪師）、臨濟（臨濟義玄禪師）都是瞎漢。有人能辨別出來，就可以天下橫行。師（中際能禪師）說：『既然如此，栴檀（一種香木）、薝蔔（一種香花），氣味互不相讓；鸑鷟（一種水鳥）、麒麟（一種瑞獸），祥瑞不會私自出現。為什麼雪竇（雪竇重顯禪師）說他們都是瞎漢？選佛如果沒有這樣的眼力，即使經歷千年又有什麼用呢？』 上堂。舉：乾峰（乾峰義玄禪師）向大眾開示說：『舉一不能舉二，放過一著，就落在了第二著。』雲門（雲門文偃禪師）從大眾中走出來說：『昨天有人從天臺山來，卻往徑山去了。』乾峰（乾峰義玄禪師）說：『典座（負責寺院飲食的僧人）明天不用安排普請（集體勞作）。』師（中際能禪師）說：『相見不必生氣，你窮我也貧。以為自己起得早，還有更晚睡的人。』丁卯年九月壬申日，寫下偈語后圓寂。
福州中際能禪師
嚴陵人。往來龍門（寺名）、云居（寺名）多年，沒有開悟。一天，在普請擇菜時，高庵（人名）忽然把貓扔到師（中際能禪師）的懷裡。師（中際能禪師）正在猶豫，高庵（人名）攔胸把他踢倒，於是大事徹底明白。所到之處，宗匠都倒屣相迎。紹興甲子年春天，來到福建，到達中際（寺名）。一年多后，於是繼承了住持之位。 上塔時說：『萬古長空，一朝風月。不能因為一朝風月而忘記萬古長空，也不能因為萬古長空而不明白一朝風月。那麼，什麼是『一朝風月』呢？人們都害怕炎熱，我卻喜愛夏日漫長。薰風從南邊吹來，殿閣里產生微微的涼意。』明白與不明白，何必害怕承擔。 僧人問：『國師（慧忠國師）三次呼喚侍者，意旨是什麼？』師（中際能禪師）說：『路邊轉身難。』僧人說：『萬象之中獨露身，又該怎麼理解？』師（中際能禪師）舉起拳頭向他示意。
南康軍云居普云自圓禪師
綿州巴西人，姓雍。
【English Translation】 English version Rikkon (person's name). Ji (Linji Yixuan Zen Master) said, 'Is this old man talking in his sleep?' Shan (Deshan Xuanjian Zen Master) then struck. Ji (Linji Yixuan Zen Master) overturned the Zen bed. Xuedou (Xuedou Chongxian Zen Master) said, 'These two authors both possess the eyes of simultaneous pecking, and have the application of simultaneous pecking.' Xuedou (Xuedou Chongxian Zen Master) wanted to snatch meat from the claws of a hungry hawk, and contend for food from the mouth of a hungry tiger. He dared to say that Deshan (Deshan Xuanjian Zen Master) and Linji (Linji Yixuan Zen Master) were both blind men. If someone can discern this, they can roam freely throughout the world.' The Master (Zhongji Neng Zen Master) said, 'Since this is the case, sandalwood (a type of fragrant wood) and champak (a type of fragrant flower) do not yield to each other in fragrance; the egret (a type of water bird) and the qilin (a type of auspicious beast) do not produce auspiciousness privately. Why did Xuedou (Xuedou Chongxian Zen Master) say they were all blind men? If selecting a Buddha without such eyes, what use is it even after a thousand years?' Ascending the hall. He cited: Qianfeng (Qianfeng Yixuan Zen Master) instructed the assembly, saying, 'To raise one is not to raise two; to let go of one move is to fall into the second move.' Yunmen (Yunmen Wenyan Zen Master) came out from the assembly and said, 'Yesterday someone came from Tiantai Mountain, but went to Jingshan instead.' Qianfeng (Qianfeng Yixuan Zen Master) said, 'The cook (the monk in charge of the monastery's food) need not arrange for general labor (collective work) tomorrow.' The Master (Zhongji Neng Zen Master) said, 'Meeting each other, there is no need to be angry; you are poor, and so am I. Thinking you get up early, there are those who sleep even later.' On the Ren Shen day of the ninth month of the Dingmao year, he wrote a verse and passed away.
Zen Master Zhongji Neng of Fuzhou
He was a native of Yanling. He traveled back and forth between Longmen (temple name) and Yunju (temple name) for many years without enlightenment. One day, while selecting vegetables during general labor, Gao'an (person's name) suddenly threw a cat into the Master's (Zhongji Neng Zen Master's) arms. As the Master (Zhongji Neng Zen Master) hesitated, Gao'an (person's name) kicked him down, and thus he thoroughly understood the great matter. Wherever he went, the masters of the sect welcomed him with open arms. In the spring of the Jiazi year of Shaoxing, he came to Fujian and arrived at Zhongji (temple name). After more than a year, he succeeded to the abbot's seat. When ascending the stupa, he said, 'The eternal sky, a morning of wind and moon. One cannot forget the eternal sky because of a morning of wind and moon, nor can one fail to understand a morning of wind and moon because of the eternal sky.' Then, what is 'a morning of wind and moon'? People all fear the heat, but I love the long summer days. The warm wind comes from the south, and a slight coolness arises in the halls and pavilions.' Whether you understand or not, why be afraid to take responsibility? A monk asked, 'What is the meaning of National Teacher (National Teacher Huizhong) calling the attendant three times?' The Master (Zhongji Neng Zen Master) said, 'It is difficult to turn around on the side of the road.' The monk said, 'The body is uniquely revealed within the myriad phenomena; how should it be understood?' The Master (Zhongji Neng Zen Master) raised his fist to indicate it to him.
Zen Master Ziyuan Puyun of Yunju, Nankang Army
He was a native of Baxi, Mianzhou, with the surname Yong.
年十九。以試經被僧服。留教苑五祀。出關南下。謁谷隱顯．開福寧．百丈古。始詣龍門。一日。于廊廡間睹繪胡人。有省。夜白高庵。庵舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。庵遣師依佛眼。眼謂曰。吾道東矣。紹興丁巳。出住薦福。遷云居。 上堂。舉。僧問雲門。如何是透法身句。門云。北斗里藏身。師曰。南北東西萬萬千。乾坤上下兩無邊。相逢相見呵呵笑。屈指抬頭月半天。
大溈牧庵法忠禪師法嗣
成都府信相戒修禪師
上堂。舉馬祖不安。師曰。兩輪舉處煙塵起。電急星馳擬何止。目前不礙往來機。正令全施無表裡。丈夫意氣自沖天。我是我兮你是你。
寶峰擇明禪師法嗣
漢州無為隨庵守緣禪師
本郡人。族史氏。年十三病目。因去家。依棲禪慧目能禪師圓具。出峽至寶峰。一日。峰上堂。舉。永嘉曰。一月普現一切水。一切水月一月攝。遂舉拂子曰。看看。千江競注。萬派爭流。若也素善行舟。便諳水脈。遂可優遊性海。笑傲煙波。其或未然。且歸巖下坐。更待月明時。師聞。釋然領悟。翌日。詣方丈
【現代漢語翻譯】 現代漢語譯本 十九歲時，他通過誦經考試被允許穿僧服，留在寺院學習五年。之後離開寺院南下，拜訪了谷隱顯禪師、開福寧禪師和百丈古禪師。最初去龍門寺時，有一天在走廊上看到畫中的胡人畫像，有所領悟。晚上告訴高庵禪師，高庵禪師舉法眼禪師的偈語說：『頭戴貂鼠帽，腰懸羊角錐，語不令人會，須得人譯之。』又用火鉗示意說：『我已經為你翻譯了。』於是他徹底明白了佛法，呈上偈語說：『外國言音不可窮，起云亭下一時通，口門廣大無邊際，吞盡楊岐栗棘蓬。』高庵禪師讓他去依止佛眼禪師。佛眼禪師說：『我的道要向東傳播了。』紹興丁巳年，他開始住持薦福寺，后遷往云居寺。 上堂時，舉雲門禪師的公案：有僧人問雲門禪師：『如何是透法身句？』雲門禪師回答：『北斗里藏身。』禪師說：『南北東西萬萬千，乾坤上下兩無邊，相逢相見呵呵笑，屈指抬頭月半天。』
大溈牧庵法忠禪師的法嗣
成都府信相戒修禪師
上堂時，舉馬祖禪師不安的公案。禪師說：『兩輪舉處煙塵起，電急星馳擬何止，目前不礙往來機，正令全施無表裡，丈夫意氣自沖天，我是我兮你是你。』
寶峰擇明禪師的法嗣
漢州無為隨庵守緣禪師
本郡人，姓史。十三歲時眼睛生病，因此離家，依止禪慧目的能禪師受具足戒。離開四川后到達寶峰寺。有一天，寶峰禪師上堂，舉永嘉禪師的話說：『一月普現一切水，一切水月一月攝。』於是舉起拂塵說：『看看，千江競注，萬派爭流。若也素善行舟，便諳水脈，遂可優遊性海，笑傲煙波。其或未然，且歸巖下坐，更待月明時。』禪師聽后，豁然領悟。第二天，去方丈室拜見寶峰禪師。
【English Translation】 English version At the age of nineteen, he was permitted to wear monastic robes after passing the scripture examination and stayed in the monastery for five years. He then left the monastery and went south, visiting Chan Master Guyin Xian, Chan Master Kaifu Ning, and Chan Master Baizhang Gu. Initially, when he went to Longmen Temple, he had an insight one day when he saw a painting of a non-Chinese person in the corridor. That night, he told Chan Master Gao'an about it. Chan Master Gao'an quoted a verse by Chan Master Fayan, saying: 'Wearing a sable hat, with a sheep horn awl hanging from the waist, the words are incomprehensible, requiring someone to translate them.' He then gestured with fire tongs, saying: 'I have already translated it for you.' Thereupon, he thoroughly understood the Dharma and presented a verse, saying: 'Foreign languages are inexhaustible, understood instantly beneath the Qiyun Pavilion. The mouth is vast and boundless, swallowing Yangqi's chestnut brambles.' Chan Master Gao'an sent him to rely on Chan Master Foyan. Chan Master Foyan said: 'My Way is about to spread eastward.' In the year of Ding Si during the Shaoxing era, he began to reside at Jianfu Temple, later moving to Yunju Temple. During an assembly, he cited the case of Chan Master Yunmen: A monk asked Chan Master Yunmen: 'What is a phrase that penetrates the Dharmakaya (Dharmakaya: the body of reality)?' Chan Master Yunmen replied: 'Hiding in the Big Dipper.' The Chan master said: 'North, south, east, and west, countless thousands, heaven and earth, above and below, boundless. Meeting and seeing each other, laughing heartily, counting on fingers and looking up, the moon is half full.'
Successor of Chan Master Mu'an Fazhong of Dawei
Chan Master Xinxiang Jiexu of Chengdu Prefecture
During an assembly, he cited the case of Chan Master Mazu being uneasy. The Chan master said: 'When the two wheels are raised, dust and smoke arise, lightning flashes and stars rush, how can it be stopped? What is before the eyes does not hinder the coming and going mechanism, the true command is fully applied without inside or outside. A man's spirit soars to the sky, I am I, and you are you.'
Successor of Chan Master Zeming of Baofeng
Chan Master Suian Shouyuan of Wuwu, Hanzhou
A native of this prefecture, surnamed Shi. At the age of thirteen, he became ill with an eye disease, and therefore left home, relying on Chan Master Neng of Chanhui to receive full ordination. After leaving Sichuan, he arrived at Baofeng Temple. One day, Chan Master Baofeng addressed the assembly, citing Yongjia's words: 'One moon universally appears in all waters, all water moons are gathered in one moon.' Then he raised his whisk and said: 'Look, thousands of rivers rush in, ten thousand streams contend to flow. If you are usually good at sailing, you will be familiar with the water veins, and then you can leisurely roam the sea of nature, laughing proudly in the misty waves. If not, then return to sit under the rock and wait for the moon to be bright.' Upon hearing this, the Chan master suddenly understood. The next day, he went to the abbot's room to pay respects to Chan Master Baofeng.
。陳所得。峰首肯。留五年。西歸。寓中巖。郡守邵公溥挽師開法棲禪。遷無為中巖。 上堂曰。以一統萬。一月普現一切水。會萬歸一。一切水月一月攝。展則彌綸法界。收來毫髮不存。雖然收展殊途。此事本無異致。但能于根本上著得一雙眼去。方見三世諸佛．歷代祖師盡從此中示現。三藏十二部．一切修多羅盡從此中流出。天地日月．萬象森羅盡從此中建立。三界九地．七趣四生盡從此中出沒。百千法門．無量妙義。乃至世間工巧諸伎藝。盡現行此事。所以世尊拈華。迦葉便乃微笑。達磨面壁。二祖於是安心。桃華盛開。靈云疑情盡凈。擊竹作響。香嚴頓忘所知。以至盤山于肉案頭悟道。彌勒向魚市裡接人。誠謂造次顛沛必於是。經行坐臥在其中。既有如是奇特。更有如是光輝。既有如是廣大。又有如是周遍。你輩諸人因甚麼卻有迷有悟。要知么。幸無偏照處。剛有不明時。 上堂。綠暗紅稀日。蜂忙蝶困時。本來真面目。一點不曾移。㘞。 上堂。舉。趙州示眾云。至道無難。唯嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白里。是汝還護惜也無。時有僧問。既不在明白里。護惜個甚麼。曰。我亦不知。云。和尚既不知。為甚麼道不在明白里。曰。問事即得。禮拜了退。師曰。世間無物可羅籠。獨立嵯峨
【現代漢語翻譯】 現代漢語譯本 陳所得（Chen Suode）峰首肯，留五年，西歸，寓中巖。郡守邵公溥（Shao Gongpu）挽師開法棲禪，遷無為中巖。 上堂曰：『以一統萬，一月普現一切水。會萬歸一，一切水月一月攝。展則彌綸法界（Dharmadhatu），收來毫髮不存。雖然收展殊途，此事本無異致。但能于根本上著得一雙眼去，方見三世諸佛、歷代祖師盡從此中示現。三藏十二部、一切修多羅（Sutras）盡從此中流出。天地日月、萬象森羅盡從此中建立。三界九地、七趣四生盡從此中出沒。百千法門、無量妙義，乃至世間工巧諸伎藝，盡現行此事。所以世尊（世尊，釋迦牟尼佛）拈華，迦葉（Mahākāśyapa）便乃微笑。達磨（Bodhidharma）面壁，二祖於是安心。桃華盛開，靈云疑情盡凈。擊竹作響，香嚴頓忘所知。以至盤山于肉案頭悟道，彌勒（Maitreya）向魚市裡接人。誠謂造次顛沛必於是，經行坐臥在其中。既有如是奇特，更有如是光輝。既有如是廣大，又有如是周遍。你輩諸人因甚麼卻有迷有悟？要知么？幸無偏照處，剛有不明時。』 上堂。綠暗紅稀日，蜂忙蝶困時。本來真面目，一點不曾移。㘞。 上堂。舉。趙州（Zhaozhou）示眾云：『至道無難，唯嫌揀擇。才有語言，是揀擇，是明白。老僧不在明白里，是汝還護惜也無？』時有僧問：『既不在明白里，護惜個甚麼？』曰：『我亦不知。』云：『和尚既不知，為甚麼道不在明白里？』曰：『問事即得，禮拜了退。』師曰：『世間無物可羅籠，獨立嵯峨。』
【English Translation】 English version Chen Suode Peak nodded, stayed for five years, returned west, and resided in Zhongyan. Prefect Shao Gongpu invited the master to preach and practice Chan meditation, and moved to Wuwei Zhongyan. Ascending the hall, he said: 'Using one to unify ten thousand, one moon universally appears in all waters. Gathering ten thousand into one, all water moons are contained within one moon. Expanding, it pervades the Dharmadhatu; contracting, not a hair remains. Although expansion and contraction are different paths, this matter has no different essence. Only by placing a pair of eyes on the fundamental ground can one see the Buddhas of the three times and the ancestral teachers of all generations manifesting from within this. The Three Baskets and Twelve Divisions, all Sutras, flow from within this. Heaven and earth, sun and moon, and the myriad phenomena are all established from within this. The Three Realms, Nine Lands, Seven Realms, and Four Births all emerge and submerge from within this. Hundreds of thousands of Dharma gates, countless wonderful meanings, and even all worldly crafts and arts, all manifest this matter. Therefore, when the World-Honored One (世尊, Shakyamuni Buddha) held up a flower, Mahākāśyapa smiled. Bodhidharma faced the wall, and the Second Patriarch was thus at peace. When the peach blossoms bloomed, Lingyun's doubts were completely cleared. When the bamboo was struck, Xiangyan instantly forgot what he knew. Even Panshan attained enlightenment at the butcher's block, and Maitreya receives people in the fish market. Truly, in haste and adversity, it is certainly here; walking, standing, sitting, and lying are within it. Since there is such uniqueness, there is even more brilliance. Since there is such vastness, there is even more pervasiveness. Why do you all still have delusion and enlightenment? Do you want to know? Fortunately, there is no partial illumination; only then is there a time of non-understanding.' Ascending the hall. Green darkens, red thins, the sun. Bees busy, butterflies weary. The original true face. Not a bit has moved. 㘞. Ascending the hall. Quoting Zhaozhou's instruction to the assembly: 'The Great Way is not difficult, only avoid discrimination. As soon as there is language, there is discrimination, there is understanding. This old monk is not within understanding; do you still cherish it or not?' At that time, a monk asked: 'Since you are not within understanding, what do you cherish?' He said: 'I also do not know.' The monk said: 'Since the abbot does not know, why do you say you are not within understanding?' He said: 'Asking about the matter is permissible; bow and withdraw.' The master said: 'There is nothing in the world that can be confined, standing alone and towering.'
萬仞峰。忽若有人猛推落。騰身云外不留蹤。
烏巨雪堂道行禪師法嗣
饒州薦福退庵休禪師
上堂曰。恁么也不是。不恁么也不是。針眼里跳出赤梢鯉魚。變化升騰。神通遊戲。直饒雨似盆傾。不是。不是。 上堂。風動耶。幡動耶。風鳴耶。鈴鳴耶。非風鈴鳴。非風幡動。此土與西天。一隊黑漆桶。誑惑世間人。看看滅胡種。山僧不奈何。趁后也打鬨。瓠子曲彎彎。冬瓜長儱侗。 上堂。結夏時左眼半斤。解夏時右眼八兩。謾云九十日安居。贏得一肚皮妄想。直饒七穴八穿。未免山僧拄杖。雖然如是。千鈞之弩。不為鼷鼠發機。 上堂。先師尋常用腦後一錘。卸卻學者胸中許多詰曲。當年克賓維那曾中興化此毒。往往天下叢林喚作超宗異目。非唯辜負興化。亦乃克賓受辱。若是臨濟兒孫。終不依草附木。資福喜見同參。今日傾腸倒腹。遂卓拄杖。喝一喝。曰。還知先師落處么。猗死禪和。如麻似粟。 上堂。言發非聲。是個甚麼。色前不物。莫亂針錐。透過禹門。風波更險。咄。
信州龜峰晦康慧光禪師
建寧人也。 上堂。數日暑氣如焚。一個渾身無處安著。思量得也是煩惱人。這個失是煩惱。更有己躬下事不明。便是煩惱。所以達磨大師煩惱。要為諸人吞卻。又被咽喉小。要
【現代漢語翻譯】 現代漢語譯本： 萬仞高峰，忽然好像有人猛力一推，騰身飛向云外，不留下任何軌跡。
烏巨雪堂道行禪師的法嗣
饒州薦福退庵休禪師
上堂說法：『這樣也不對，那樣也不對。』從針眼里跳出紅尾鯉魚，變化升騰，神通遊戲。即使大雨傾盆，也不對，不對！上堂說法：是風在動呢？是幡在動呢？是風在鳴叫呢？是鈴在鳴叫呢？不是風鈴在鳴叫，也不是風幡在動。這片土地和西方極樂世界，就像一隊黑漆桶，迷惑世間之人，看看就要滅絕胡人的種族。山僧我也無可奈何，只好跟在後面瞎起鬨。瓠子彎彎曲曲，冬瓜長而笨重。
上堂說法：結夏的時候，左眼值半斤，解夏的時候，右眼值八兩。白白地說九十天安居，贏得滿肚子妄想。即使七竅八孔都通透，也免不了山僧的拄杖。雖然如此，千鈞之弩，也不會爲了鼷鼠而發射機關。
上堂說法：先師（指臨濟義玄禪師）常常用腦後一錘，卸掉學人胸中許多詰屈。當年克賓維那曾經中興化此毒。往往天下叢林喚作超宗異目。非唯辜負興化，亦乃克賓受辱。若是臨濟兒孫，終不依草附木。資福喜見同參，今日傾腸倒腹。』於是拿起拄杖，喝一聲，說：『還知道先師的落腳處嗎？』那些死禪和，多如麻，密如粟。
上堂說法：言語發出卻不是聲音，這是什麼？在色相之前不是物體，不要胡亂猜測。穿過禹門，風波更加險惡。咄！
信州龜峰晦康慧光禪師
是建寧人。上堂說法：這幾天暑氣像火一樣燃燒，整個身子沒有地方可以安放。仔細想想，這也是煩惱的人。這個失去也是煩惱。更有自己切身的事情不明白，便是煩惱。所以達磨大師的煩惱，想要為眾人吞下，又因為咽喉太小，想要
【English Translation】 English version: A ten-thousand-foot peak. Suddenly, as if someone forcefully pushed, soaring into the clouds without leaving a trace.
Dharma successor of Zen Master Daoxing of Wuju Xuetang (Snow Hall)
Zen Master Tui'an Xiu of Jianfu Temple in Raozhou
Entering the hall, he said: 'Like this is not right, not like this is also not right.' A red-tailed carp jumps out of the eye of a needle, transforming and ascending, displaying supernatural powers. Even if the rain pours down like a basin, it's not right, not right! Entering the hall: Is the wind moving? Is the banner moving? Is the wind whistling? Is the bell ringing? It is not the wind bell ringing, nor is it the wind banner moving. This land and the Western Paradise are like a team of black lacquer buckets, deluding the people of the world, and soon the race of the barbarians will be exterminated. This mountain monk is helpless, so he can only join in the clamor. The gourd is curved, the winter melon is long and clumsy.'
Entering the hall: At the beginning of the summer retreat, the left eye is worth half a catty; at the end of the summer retreat, the right eye is worth eight taels. Vainly saying ninety days of peaceful dwelling, gaining a bellyful of delusion. Even if all seven orifices and eight holes are open, one cannot avoid the mountain monk's staff. Although it is like this, a thousand-catty crossbow will not fire its mechanism for a shrew mouse.
Entering the hall: The late master (referring to Zen Master Linji Yixuan) often used a hammer behind the head to remove the many complexities in the minds of students. In those years, Abbot Kebin once revived this poison in Xinghua. Often, the monasteries of the world call it a transcendent and unique eye. Not only does it fail Xinghua, but Kebin is also humiliated. If one is a descendant of Linji, one will never rely on grass or cling to trees. Zifu is happy to see fellow practitioners, and today pours out his heart and stomach.' Then he raised his staff, shouted, and said: 'Do you still know where the late master landed?' Those dead Zen practitioners are as numerous as hemp and as dense as millet.
Entering the hall: Words are spoken but are not sound, what is this? Before form is not an object, do not guess wildly. Passing through the Yu Gate, the wind and waves are even more dangerous. DOH!
Zen Master Huikang Huiguang of Guifeng in Xinzhou
Was a native of Jianning. Entering the hall: These days, the heat is burning like fire, and there is nowhere to place the whole body. Thinking about it carefully, this is also a person of affliction. This loss is also affliction. Moreover, if one's own personal matters are not clear, that is affliction. Therefore, Bodhidharma's affliction was to swallow it for everyone, but because the throat was too small, wanted to
為諸人吐卻。又被牙齒礙。取不得。捨不得。煩惱九年。若不得二祖不惜性命。往往轉身無路。煩惱教死。所謂祖禰不了。殃及兒孫。後來蓮華峰庵主到這裡。煩惱不肯住。南嶽思大到這裡。煩惱不肯下山。更有臨濟．德山。用盡自己查梨。煩惱缽盂無柄。龜峰今日為他閑事長無明。為你諸人從頭點破。卓拄杖一下。云。一人腦後露腮。一人當門無齒。更有數人鼻孔沒半邊。不勞再勘。你諸人休向這裡立地瞌睡。殊不知家中飯籮鍋子一時失卻了也。你若不信。但歸家點檢看。
真州長蘆且庵守仁禪師
上堂曰。百千三昧。無量妙門。今日日庵不惜窮性命。只做一句子說與諸人。乃卓拄杖。下座。 上堂。云從龍。風從虎。吹散江村寒露雨。麗天杲日絕纖埃。有路明明吞佛祖。物見主。眼卓豎。天邊白雁送寒歸。籬下黃華香半吐。 上堂。卓拄杖。召大眾曰。這般曲調。豈屬宮商。不是知音。徒勞側耳。且庵今日待為諸人吹一曲。舞一拍。還有擊節者么。若有。乾闥婆王性命難存。若無。贏得一場懡㦬。
嘉泰普燈錄卷第二十
音釋
圭音圭 郯音談 昺音丙 珣音荀 赟于倫切 績則歷切 浚音峻 孥音奴 呢音元 喃女咸切 啞音亞 睿音銳 褰去虔切 貂音凋 㘞戶臥切 卍新
【現代漢語翻譯】 現代漢語譯本 為諸人吐卻（吐出來）。又被牙齒礙（阻礙）。取不得。捨不得。煩惱九年。若不得二祖（指慧可，禪宗二祖）不惜性命。往往轉身無路。煩惱教死。所謂祖禰（祖先）不了（悟），殃及兒孫。後來蓮華峰庵主到這裡。煩惱不肯住。南嶽思大（南嶽懷讓禪師的弟子）到這裡。煩惱不肯下山。更有臨濟（臨濟義玄禪師）。德山（德山宣鑒禪師）。用盡自己查梨（禪宗術語，指用盡心思）。煩惱缽盂（和尚的飯碗）無柄。龜峰（地名，指龜峰禪師）今日為他閑事長無明（徒增煩惱）。為你諸人從頭點破。卓拄杖一下。云。一人腦後露腮。一人當門無齒。更有數人鼻孔沒半邊。不勞再勘（不必再追究）。你諸人休向這裡立地瞌睡。殊不知家中飯籮鍋子一時失卻了也。你若不信。但歸家點檢看。
真州長蘆且庵守仁禪師
上堂曰。百千三昧（多種禪定）。無量妙門（無數法門）。今日日庵不惜窮性命。只做一句子說與諸人。乃卓拄杖。下座。 上堂。云從龍。風從虎。吹散江村寒露雨。麗天杲日絕纖埃。有路明明吞佛祖。物見主。眼卓豎。天邊白雁送寒歸。籬下黃華香半吐。 上堂。卓拄杖。召大眾曰。這般曲調。豈屬宮商。不是知音。徒勞側耳。且庵今日待為諸人吹一曲。舞一拍。還有擊節者么。若有。乾闥婆王（佛教護法神）性命難存。若無。贏得一場懡㦬（mó luó，尷尬，不知所措）。
嘉泰普燈錄卷第二十
音釋
圭音圭 郯音談 昺音丙 珣音荀 赟于倫切 績則歷切 浚音峻 孥音奴 呢音元 喃女咸切 啞音亞 睿音銳 褰去虔切 貂音凋 㘞戶臥切 卍新
【English Translation】 English version Spit it out for everyone. Again, it's obstructed by the teeth. Can't take it out, can't let it go, troubled for nine years. If not for the Second Patriarch (Huike, the Second Patriarch of Zen), disregarding his life, often there would be no way to turn around, and vexation would lead to death. As the saying goes, if the ancestors (forefathers) don't understand (enlighten), the calamity will befall their descendants. Later, the Abbot of Lotus Peak Hermitage came here, and vexation refused to stay. Nanyue Sida (disciple of Nanyue Huairang) came here, and vexation refused to descend the mountain. Moreover, there were Linji (Linji Yixuan) and Deshan (Deshan Xuanjian), who exhausted their own efforts. Vexation's alms bowl (a monk's bowl) has no handle. Guifeng (place name, referring to Guifeng Zen Master) today increases ignorance (unnecessary troubles) for him with idle matters. For you all, I will break it open from the beginning. He struck the staff once and said, 'One person has exposed cheeks behind their head, one person has no teeth in front of the door, and several others have half of their nostrils missing. No need to investigate further (no need to pursue further).' You all should not stand here dozing off. You don't realize that the rice basket and pot at home have been lost all at once. If you don't believe it, just go home and check.
Chan Master Qie'an Shouren of Changlu, Zhenzhou
Ascending the hall, he said, 'Hundreds of thousands of Samadhis (various states of meditation), countless wonderful gates (innumerable Dharma doors). Today, Ri'an spares no effort to exhaust his life, only saying one sentence to everyone.' Then he struck the staff and descended from the seat. Ascending the hall, 'Clouds follow the dragon, wind follows the tiger, blowing away the cold dew and rain in the riverside village. The bright sun in the beautiful sky eliminates the slightest dust. There is a clear path to swallow Buddhas and Patriarchs. When an object sees its master, the eyes stand upright. White geese in the sky send the cold home, and yellow flowers under the fence emit half their fragrance.' Ascending the hall, he struck the staff and summoned the assembly, saying, 'How can this tune belong to the musical scales? If you are not a connoisseur, it is futile to prick up your ears. Today, Qie'an intends to play a tune and dance a beat for everyone. Is there anyone who will beat time? If there is, the life of the Gandharva King (Buddhist guardian deity) will be difficult to preserve. If not, you will win a round of embarrassment (mó luó, awkwardness, at a loss).'
Jia Tai Pu Deng Lu Volume 20
Pronunciation and Explanation
圭 pronounced as Gui, 郯 pronounced as Tan, 昺 pronounced as Bing, 珣 pronounced as Xun, 赟 pronounced as Yun, 績 pronounced as Ji, 浚 pronounced as Jun, 孥 pronounced as Nu, 呢 pronounced as Ni, 喃 pronounced as Nan, 啞 pronounced as Ya, 睿 pronounced as Rui, 褰 pronounced as Qian, 貂 pronounced as Diao, 㘞 pronounced as Huo 卍 New
續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十一
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世(臨濟十二世楊岐五世)
大溈月庵善果禪師法嗣
荊門軍玉泉窮谷宗璉禪師
合郡雲門人。族董氏。兒時有異言。幼師廣化了達。試法華。凡兩奏名。 恩乃及。剃染登戒。之成都大慈講習。往參信相昌禪師。值上堂。僧問。法法不隱藏。古今常顯露。如何是顯露底法。曰。山河大地。師聞微有得。出關謁鹿苑業．文殊道．佛性泰。皆未釋所滯。往扣月庵于道吾。隨居福嚴。每舉雲門放洞山三頓棒話詰之。語不契。一日。普請擔采至彌陀嶺。倦甚。去檐。噓之。忽大悟。拊掌笑曰。快活。快活。亟歸。擬白月庵。庵見來。乃曰。信吾不賺汝。師禮謝。於是命首眾說法。衲子踵隨。竟晦跡南嶽二十年。居思大三生藏亦久。因號璉三生。會上封虛席。潭帥龍圖劉公昉力挽開法。未幾引退。覆住報恩．福嚴及龍王玉泉。 開堂日。問答已。乃曰。衲僧向人天眾前一問一答。一擒一縱。一卷一舒。一挨一拶。須是具金剛眼睛始得。若是念話之流。君向西秦。我之東魯。于宗門中殊無所益。這一段事。不在有言。不在無言。不礙有言。不礙
【現代漢語翻譯】 現代漢語譯本： 嘉泰普燈錄卷第二十一
平江府報恩光孝禪寺(臣)僧 (正受) 編
南嶽第十六世(臨濟十二世楊岐五世)
大溈月庵善果禪師法嗣
荊門軍玉泉窮谷宗璉禪師
合郡雲門人。姓董。小時候說話與衆不同。年幼時跟隨廣化了達學習。嘗試講解《法華經》，兩次都榜上有名。蒙受恩惠剃度受戒。前往成都大慈寺講習佛法。曾去參訪信相昌禪師。正趕上信相昌禪師上堂，有僧人提問：『法法不隱藏，古今常顯露，如何是顯露的法？』信相昌禪師回答：『山河大地。』宗璉禪師聽后略有所悟。之後又出關拜訪鹿苑業、文殊道、佛性泰等禪師，但都未能解開疑惑。於是前往道吾山拜訪月庵禪師，跟隨月庵禪師住在福嚴寺。月庵禪師經常舉雲門放洞山三頓棒的話來詰問他，但宗璉禪師始終不能領會。有一天，大家一起去彌陀嶺挑菜，宗璉禪師非常疲倦，放下扁擔休息，長嘆一聲，忽然大悟，拍手笑道：『快活！快活！』急忙回去，打算告訴月庵禪師。月庵禪師見他來了，就說：『我沒有騙你吧。』宗璉禪師禮拜感謝。於是月庵禪師命他擔任首座，開始說法，跟隨的僧人很多。之後隱居南嶽二十年。在思大三生藏也住了很久，因此號稱璉三生。正逢會上封虛席，潭州長官龍圖劉公昉極力邀請他開法。沒多久就引退了。之後又先後住持報恩寺、福嚴寺以及龍王玉泉寺。
開堂說法時，問答完畢后，宗璉禪師說：『衲僧在人天大眾面前一問一答，一擒一縱，一卷一舒，一挨一拶，必須要有金剛眼睛才行。如果是隻會念話的人，你往西秦去，我往東魯去，對於宗門來說沒有任何益處。這一段事，不在於有言，不在於無言，不妨礙有言，也不妨礙無言。』
【English Translation】 English version: Jia Tai Pu Deng Lu, Volume 21
Compiled by Monk Zhengshou of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture
Sixteenth Generation of Nanyue (Twelfth Generation of Linji, Fifth Generation of Yangqi)
Dharma Heir of Zen Master Yue'an Shanguo of Dawei
Zen Master Qionggu Zonglian of Yuquan, Jingmen Army
From Yunmen, He County. Surname Dong. He spoke differently as a child. He studied with Guanghua Liaoda in his youth. He attempted to explain the Lotus Sutra and was named twice. He received grace, shaved his head, and received the precepts. He went to Daci Monastery in Chengdu to study and practice. He visited Zen Master Xinxiang Chang. He encountered Xinxiang Chang giving a lecture. A monk asked, 'The Dharma is not hidden, it is always revealed from ancient times to the present. What is the revealed Dharma?' Xinxiang Chang replied, 'Mountains, rivers, and the great earth.' Zen Master Zonglian had a slight understanding upon hearing this. Afterwards, he visited Luyuan Ye, Wenshu Dao, and Foxing Tai, but none of them could resolve his doubts. So he went to Daowu Mountain to visit Zen Master Yue'an, and stayed at Fuyan Monastery with him. Zen Master Yue'an often used Yunmen's words about Dongshan receiving three blows to question him, but Zen Master Zonglian could not understand. One day, everyone went to Mituo Ridge to pick vegetables. Zen Master Zonglian was very tired, so he put down his carrying pole to rest and sighed. Suddenly, he had a great enlightenment. He clapped his hands and laughed, saying, 'Happy! Happy!' He hurried back, intending to tell Zen Master Yue'an. Zen Master Yue'an saw him coming and said, 'I didn't deceive you, did I?' Zen Master Zonglian bowed and thanked him. Thereupon, Zen Master Yue'an ordered him to be the head of the assembly and begin to preach the Dharma. Many monks followed him. Afterwards, he lived in seclusion in Nanyue for twenty years. He also lived in the Sida Sansheng Treasury for a long time, so he was called Lian Sansheng. When the position at the assembly was vacant, Liu Gongfang, the Longtu of Tanzhou, strongly invited him to open the Dharma. Before long, he retired. Afterwards, he successively resided at Bao'en Monastery, Fuyan Monastery, and Longwang Yuquan Monastery.
On the day of the opening ceremony, after the questions and answers, Zen Master Zonglian said, 'When a monk asks and answers, captures and releases, rolls up and stretches out, presses and squeezes in front of the assembly of humans and gods, he must have diamond eyes. If he is just someone who recites words, you go to Western Qin, and I will go to Eastern Lu, which is of no benefit to the Zen school. This matter is not in words, not in no words, does not hinder words, and does not hinder no words.'
無言。古人垂一言半句。正如國家兵器。不得已而用之。橫說豎說。只要控人入處。其實不在言句上。今時人不能一徑徹證根源。只以語言文字而為至道。一句來。一句去。喚作禪道。喚作向上向下。謂之菩提涅槃。謂之祖師巴鼻。正似鄭州出曹門。從上宗師會中。往往真個以行腳為事底。才有疑處。便對眾抉擇。只一句下見諦明白。造佛祖直指不傳之宗。與諸有情盡未來際。同得同證。猶未是泊頭處。豈是空開唇皮。胡言漢語來。所以南院示眾云。諸方只具啐啄同時眼。不具啐啄同時用。時有僧問。如何是啐啄同時用。院曰。作家不啐啄。啐啄同時失。僧云。猶是學人問處。院曰。如何是你問處。僧云。失。院便打。其僧不契。后至雲門會中。因二僧舉此話。一僧云。當時南院棒折那。其僧忽悟。即回南院。院已遷化。時風穴作維那。問曰。你是問先師啐啄同時話底僧那。云。是。穴曰。你當時如何。云。我當時如在燈影里行。穴曰。你會也。大眾。暗穿玉線。密度金針。如水入水。似金博金。敢問大眾。啐啄同時是親切處。因甚卻失。若也會得。堪報不報之恩。共助無為之化。便可橫身宇宙。獨步大方。若跳不出。依前只在架子下。 上堂。拈拄杖曰。破無明暗。截生死流。度三有城。泛無為海。須是識這個始得
【現代漢語翻譯】 現代漢語譯本： 無言是最好的。古人留下的一言半句，就像國家的兵器，不得已才使用。橫說豎說，只要能控制人進入某種境界。其實關鍵不在於言語文字本身。現在的人不能直接徹悟根源，只把語言文字當作最高的真理。一句來，一句去，稱之為禪道，稱之為向上向下，稱之為菩提涅槃，稱之為祖師的訣竅。這就像從鄭州出發卻走到了曹門。從前的宗師們，往往真的以雲遊為修行的方式，一旦有疑問，便在眾人面前決斷選擇，只用一句話就讓人見地明白，創造出佛祖直指人心、不立文字的宗門，與所有眾生在未來永劫中，一同獲得一同證悟。但這還不是最終的歸宿。難道是空張嘴皮，胡說八道嗎？所以南院和尚開示大眾說：『各方只具備啐啄同時的眼力，不具備啐啄同時的運用。』當時有僧人問：『如何是啐啄同時的運用？』南院說：『真正的高手不啐啄，啐啄同時就失去了。』僧人說：『這還是學人發問的地方。』南院說：『如何是你的發問之處？』僧人說：『失。』南院便打了他。那個僧人沒有領悟。後來到了雲門和尚那裡，因為兩個僧人提起這件事，一個僧人說：『當時南院應該把棒子打斷。』那個僧人忽然領悟了，立即回到南院，南院和尚已經圓寂。當時風穴和尚擔任維那，問他說：『你是問先師啐啄同時話的那個僧人嗎？』回答說：『是。』風穴說：『你當時怎麼樣？』回答說：『我當時就像在燈影里行走。』風穴說：『你明白了。』各位，這是暗中穿玉線，秘密地度上金針，如同水融入水中，像金粘合著金。請問各位，啐啄同時是最親切的地方，為什麼反而會失去？如果能夠領會，就能報答無法報答的恩情，共同輔助無為的教化，便可以橫身宇宙，獨自走在正道上。如果跳不出來，依舊只是在架子下。上堂時，拿起拄杖說：打破無明的黑暗，截斷生死的河流，度過三有的城池，泛遊無為的海洋。必須認識這個才行！』
【English Translation】 English version: Silence is golden. The ancients left behind a word or half a sentence, just like the nation's weapons, only to be used when absolutely necessary. Whether speaking horizontally or vertically, the key is to control people and lead them into a certain state. In reality, the essence does not lie in the words themselves. People today cannot directly and thoroughly understand the root source, and only regard language and words as the ultimate truth. One sentence comes, another sentence goes, and they call it 'Chan,' call it 'upward and downward,' call it 'Bodhi and Nirvana,' call it the 'ancestor's secret.' This is like setting out from Zhengzhou but ending up at Cao Gate. The former masters often truly took wandering as a form of practice. Once there was a doubt, they would resolve it in front of everyone, using just one sentence to make people understand, creating the school of thought that directly points to the human mind, without relying on written words, and together with all sentient beings, in the endless future, they would attain and realize together. But this is not the final destination. Is it just empty talk and nonsense? Therefore, Abbot Nanyuan instructed the assembly, saying: 'All of you only possess the eye of simultaneous pecking from within and without, but do not possess the application of simultaneous pecking.' At that time, a monk asked: 'What is the application of simultaneous pecking?' Nanyuan said: 'A true master does not peck; simultaneous pecking is a loss.' The monk said: 'This is still where the student asks.' Nanyuan said: 'What is your point of asking?' The monk said: 'Loss.' Nanyuan then struck him. That monk did not understand. Later, he went to Yunmen's place, and because two monks mentioned this matter, one monk said: 'At that time, Nanyuan should have broken the stick.' That monk suddenly understood and immediately returned to Nanyuan, but Abbot Nanyuan had already passed away. At that time, Fengxue was serving as the director, and asked him: 'Are you the monk who asked the late master about the simultaneous pecking?' He replied: 'Yes.' Fengxue said: 'How were you at that time?' He replied: 'I was like walking in the shadows of a lamp.' Fengxue said: 'You understand.' Everyone, this is secretly threading jade thread, secretly passing on the golden needle, like water merging into water, like gold adhering to gold. I ask everyone, simultaneous pecking is the most intimate place, why is it lost instead? If you can understand, you can repay the kindness that cannot be repaid, and jointly assist the unconditioned transformation, then you can stretch across the universe and walk alone on the right path. If you cannot jump out, you are still just under the framework. During the Dharma talk, he picked up the staff and said: 'Break the darkness of ignorance, cut off the river of birth and death, cross the city of the three realms, and sail the sea of non-action. You must recognize this to begin with!'
。遂召大眾曰。喚作拄杖則觸。不喚作拄杖則皆。若也識得。荊棘林中撒手。是非海里橫身。脫或未然。普賢乘白象。土宿跨泥牛。參。 上堂。一切數句非數句。與吾靈覺何交涉。師曰。永嘉恁么道。大似含元殿上更覓長安。殊不知有水皆含月。無山不帶云。雖然如是。三十年後趙婆酤醋。 上堂。舉。溈山問仰山。仲冬嚴寒即不問。晷運推移事若何。仰山進前三步。溈曰。知子答這話不得。時香嚴旁立。云。某偏答得這話。溈理前話問之。嚴亦進前三步。溈山曰。賴過寂子不會。師曰。問既一般。答亦相似。為甚麼肯一不肯一。要識溈山么。腳踏西溪流去水。手持南嶽寄來書。 上堂。宗乘一唱殊途絕。萬別千差俱泯滅。通身是口難分雪。金剛腦後三斤鐵。好大哥。 上堂。舉。麻谷持錫到章敬。又到南泉。師曰。是。是。放出南山真鱉鼻。不是。不是。勒回千里追風驥。終成敗壞可憐生。塞斷咽喉無出氣。無出氣。有巴鼻。趙州東壁掛葫蘆。堪笑維摩談不二。 僧問。保壽開堂。三聖推出一僧。保壽便打。意旨如何。曰。利動君子。云。惟復棒頭有眼。惟復見機而作。曰。獼猴系露柱。云。只如三聖道。你恁么為人。瞎卻鎮州一城人眼。又作么生。曰。錦上鋪華又一重。問。行腳逢人時如何。曰。一不成。二不
【現代漢語翻譯】 於是召集大眾說：『如果說是拄杖（zhǔ zhàng，枴杖），那就錯了；如果說不是拄杖，那也錯了。』如果你們能領會，就能在荊棘林中放手前行，在是非之海中橫渡。如果還不能領會，那麼普賢菩薩（Pǔxián Púsà，Samantabhadra）就騎著白象，土宿星（Tǔsù xīng，Saturn）就跨著泥牛。參！ 上堂說法。一切有數量的語句和沒有數量的語句，與我的靈覺有什麼關係呢？』師父說：『永嘉（Yǒngjiā，禪師名號）這樣說，就像在含元殿上（Hányuán diàn shàng，唐朝皇宮大殿）還要尋找長安（Cháng'ān，唐朝首都）一樣。殊不知有水的地方都映著月亮，沒有山的地方不帶著雲彩。』雖然如此，三十年後趙婆（Zhào pó，人名）還在賣醋。 上堂說法。舉例說，溈山（Wéishān，地名，指溈山禪師）問仰山（Yǎngshān，地名，指仰山禪師）：『仲冬嚴寒就不問了，光陰流逝這件事怎麼樣了？』仰山走上前三步。溈山說：『知道你回答不了這話。』當時香嚴（Xiāngyán，人名，指香嚴禪師）在旁邊站著，說：『我偏偏能回答這話。』溈山用之前的話問他，香嚴也走上前三步。溈山說：『幸虧寂子（Jì zi，人名）不會。』師父說：『問既然一樣，回答也相似，為什麼肯定一個，否定一個？』想要認識溈山嗎？腳踏著西溪（Xī xī，地名）流逝的水，手拿著南嶽（Nányuè，山名）寄來的書。 上堂說法。宗門的宗旨一旦唱出，所有道路都斷絕了，萬種差別都泯滅了。渾身都是嘴也難以分辨清楚，金剛（Jīngāng，Vajra）的腦袋後有三斤鐵。好大哥！ 上堂說法。舉例說，麻谷（Mágǔ，人名，禪師名號）拿著錫杖（xīzhàng，僧人用的手杖）到了章敬（Zhāngjìng，地名，寺廟名），又到了南泉（Nánquán，地名，寺廟名）。師父說：『是，是，放出了南山（Nánshān，地名）真正的老鱉。不是，不是，勒回千里追風的駿馬。』終究會成為失敗的可憐蟲，塞斷咽喉無法出氣。無法出氣，有把柄。趙州（Zhàozhōu，地名）東墻上掛著葫蘆（húlu，gourd），真可笑維摩（Vímó，Vimalakirti）談論不二法門。 有僧人問：『保壽（Bǎoshòu，地名，寺廟名）開堂說法，三聖（Sānshèng，地名，寺廟名）推出一個僧人，保壽就打，意旨如何？』師父說：『利益驅使君子。』僧人說：『只有棒頭有眼，只有見機而作。』師父說：『獼猴（míhóu，macaque）被拴在露柱上。』僧人說：『就像三聖說，你這樣做為人，瞎了鎮州（Zhènzhōu，地名）一城人的眼睛，又該怎麼辦？』師父說：『錦上添花又一層。』僧人問：『行腳參訪遇到人時如何？』師父說：『一不成，二不就。』
【English Translation】 Then he summoned the assembly and said, 'To call it a staff is wrong; to not call it a staff is also wrong.' If you can understand this, you can let go in the thorny thicket and lie down in the sea of right and wrong. If you still don't understand, then Samantabhadra rides a white elephant, and Saturn straddles a mud ox. Investigate! Ascending the hall. 'All numbered phrases and unnumbered phrases, what do they have to do with my spiritual awareness?' The master said, 'Yongjia said it like searching for Chang'an on the Hanyuan Palace. Little does he know that all water contains the moon, and no mountain lacks clouds.' Even so, thirty years later, Zhao Po is still selling vinegar. Ascending the hall. Quoting, 'Weishan asked Yangshan, 'I won't ask about the severe cold of midwinter, but how about the matter of the passage of time?'' Yangshan stepped forward three steps. Weishan said, 'I know you can't answer this question.' At that time, Xiangyan was standing beside him and said, 'I can answer this question.' Weishan asked him the same question, and Xiangyan also stepped forward three steps. Weishan said, 'Fortunately, Jizi doesn't know.' The master said, 'Since the question is the same, and the answer is similar, why affirm one and deny the other?' Do you want to know Weishan? His feet tread the flowing water of West Creek, and his hands hold a letter sent from South Mountain. Ascending the hall. Once the principle of the sect is proclaimed, all paths are cut off, and all differences are extinguished. The whole body is a mouth, yet it is difficult to distinguish clearly; there are three pounds of iron behind Vajra's head. Good brother! Ascending the hall. Quoting, 'Magu, holding his staff, went to Zhangjing and then to Nanquan.' The master said, 'Yes, yes, releasing the true turtle-nosed one from South Mountain. No, no, reining back the wind-chasing steed for a thousand miles.' In the end, it becomes a failed and pitiful life, blocking the throat and leaving no breath. No breath, there is a handle. Zhao Zhou hangs a gourd on the east wall, laughable that Vimalakirti discusses non-duality. A monk asked, 'When Baoshou opened the hall, Sansheng pushed out a monk, and Baoshou hit him. What is the meaning?' The master said, 'Profit motivates the gentleman.' The monk said, 'Only the tip of the staff has eyes, only acting according to the situation.' The master said, 'The macaque is tied to the exposed pillar.' The monk said, 'Just as Sansheng said, you treat people like this, blinding the eyes of the people of Zhenzhou, what should be done?' The master said, 'Adding flowers to brocade, another layer.' A monk asked, 'What about encountering people while traveling on foot?' The master said, 'One does not succeed, two do not accomplish.'
是。云。行腳不逢人時如何。曰。虎咬大蟲。云。只如慈明道。釣絲絞水。意作么生。曰。水浸鋼石卯。 問。三聖道。我逢人即出。出則不為人。意旨如何。曰。兵行詭道。云。興化道。我逢人即不出。出則便為人。又作么生。曰。綿裹秤錘。 問。不落因果。為甚麼墮野狐身。曰。廬山五老峰。云。不昧因果。為甚麼脫野狐身。曰。南嶽三生藏。云。只如不落不昧。未審是同是別。曰。倚天長劍逼人寒。 問。北斗里藏身時如何。曰。從地涌出。云。便恁么去時如何。曰。波斯讀梵書。 問。初生孩子還具六識也無。趙州道。急水上打毬子。意旨如何。曰。兩手扶犁水過膝。云。只如僧又問投子。急水上打毬子。意旨如何。云。唸唸不停流。又作么生。曰。水晶甕里浸波斯。 問。楊岐道。三腳驢子弄蹄行。意旨如何。曰。過蓬州了。便到巴州。 問。有句無句。如藤倚樹時如何。曰。昨夜祝融生兩角。云。樹倚藤枯。句歸何處。曰。今朝突兀又么光。云。只如溈山呵呵大笑又作么生。曰。海水逆流。云。羅山道。道吾是個館驛里撮馬糞漢。又且如何。曰。衣穿肉露。 問。文殊是七佛之師。為甚麼出女子定不得。曰。鬧處莫出頭。云。罔明為甚麼卻出得。曰。放屁合著大石調。云。一等是個時節。為甚麼有出得
【現代漢語翻譯】 現代漢語譯本 問：如果行腳雲遊時遇不到人，該怎麼辦？ 答：會被老虎或大蟲咬死。 問：慈明禪師說，『釣絲絞水』，是什麼意思？ 答：水浸濕了堅硬的石頭。 問：三聖禪師說，『我逢人即出，出則不為人』，意旨如何？ 答：用兵在於出奇制勝。 問：興化禪師說，『我逢人即不出，出則便為人』，又是什麼意思？ 答：棉花包裹著秤錘（比喻深藏不露）。 問：『不落因果』，為什麼會墮入野狐身？ 答：如同廬山的五老峰一樣高聳。 問：『不昧因果』，為什麼能脫離野狐身？ 答：如同南嶽的三生藏一樣深邃。 問：『不落』和『不昧』，究竟是相同還是不同？ 答：倚天的長劍逼人，寒氣逼人。 問：在北斗星里藏身時，會怎麼樣？ 答：會從地底下涌出來。 問：如果就這樣離去，會怎麼樣？ 答：就像波斯人讀梵文一樣，不知所云。 問：剛出生的孩子是否具有六識（眼識、耳識、鼻識、舌識、身識、意識）？趙州禪師說，『急水上打毬子』，意旨如何？ 答：兩手扶著犁，水深沒過膝蓋（比喻非常吃力）。 問：如果僧人又問投子禪師，『急水上打毬子』，意旨如何？ 答：唸唸不停留。 問：又該如何理解？ 答：就像在水晶甕里浸泡波斯香料一樣。 問：楊岐禪師說，『三腳驢子弄蹄行』，意旨如何？ 答：過了蓬州，就到了巴州（比喻事情進展迅速）。 問：『有句無句，如藤倚樹』時，該如何？ 答：昨夜祝融（火神）生出兩角（比喻異象）。 問：樹木枯萎，藤蔓依附之處又在哪裡？ 答：今天突然又變得光明（比喻頓悟）。 問：溈山禪師呵呵大笑，又是什麼意思？ 答：海水倒流（比喻不可思議）。 問：羅山禪師說，道吾禪師是『館驛里撮馬糞漢』，又該如何理解？ 答：衣服破爛，露出肉體（比喻窮困潦倒）。 問：文殊菩薩是七佛之師，為什麼無法從女子定中出來？ 答：熱鬧的地方不要出頭。 問：罔明菩薩為什麼卻能出來？ 答：放屁正好碰到大石頭。 問：同樣是一個時節，為什麼有的能出來，有的不能出來？ 答： English version Q: What if one doesn't encounter anyone while wandering on foot? A: One will be bitten by a tiger or a large insect. Q: What is the meaning of what Ciming (慈明) [a Chan master] said, 'Fishing line tangles in the water'? A: The water soaks the steel stone. Q: What is the meaning of what Sansheng (三聖) [a Chan master] said, 'I come out when I meet someone, but coming out is not for the sake of that person'? A: Military action relies on deception. Q: What is the meaning of what Xinghua (興化) [a Chan master] said, 'I don't come out when I meet someone, but coming out is for the sake of that person'? A: A cotton-wrapped weight (implying hidden depth). Q: Why does one fall into the body of a wild fox if one 'doesn't fall into cause and effect'? A: Like the towering Five Old Peaks of Mount Lu (廬山五老峰) [a famous mountain in China]. Q: Why can one escape the body of a wild fox if one 'is not ignorant of cause and effect'? A: Like the profound Three Lives Repository of Mount Nan (南嶽三生藏) [a mountain in China]. Q: Are 'not falling' and 'not being ignorant' the same or different? A: The sky-reaching sword is chillingly cold. Q: What happens when one hides in the Big Dipper? A: One will emerge from the ground. Q: What if one just leaves like that? A: Like a Persian reading a Sanskrit book (incomprehensible). Q: Does a newborn child possess the six consciousnesses (六識) [eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness]? What is the meaning of what Zhaozhou (趙州) [a Chan master] said, 'Hitting a ball on rapidly flowing water'? A: Both hands holding the plow, the water over the knees (implying great effort). Q: If a monk asks Touzi (投子) [a Chan master] again, 'Hitting a ball on rapidly flowing water', what is the meaning? A: Thoughts never cease flowing. Q: How else can it be understood? A: Like soaking Persian spices in a crystal urn. Q: What is the meaning of what Yangqi (楊岐) [a Chan master] said, 'A three-legged donkey walks with its hooves'? A: After passing Pengzhou (蓬州) [a place name], one arrives at Bazhou (巴州) [a place name] (implying rapid progress). Q: What about 'having a phrase or not having a phrase, like a vine relying on a tree'? A: Last night, Zhurong (祝融) [god of fire] grew two horns (implying unusual phenomena). Q: Where does the phrase go when the tree withers and the vine relies on it? A: Today, it suddenly becomes bright again (implying sudden enlightenment). Q: What is the meaning of Weishan (溈山) [a Chan master]'s loud laughter? A: The seawater flows backward (implying the inconceivable). Q: What about Luoshan (羅山) [a Chan master]'s saying that Daowu (道吾) [a Chan master] is 'a horse-dung-scooping man in an inn'? A: Clothes are torn, revealing the flesh (implying poverty). Q: Manjusri (文殊) [Bodhisattva of wisdom] is the teacher of the Seven Buddhas, why couldn't he emerge from the female's samadhi? A: Don't stick your head out in a noisy place. Q: Why could Wangming (罔明) [a Bodhisattva] emerge? A: A fart lands right on a big rock. Q: It's the same time, why can some emerge and some cannot?
【English Translation】 English version Q: What if one doesn't encounter anyone while wandering on foot? A: One will be bitten by a tiger or a large insect. Q: What is the meaning of what Ciming (慈明) [a Chan master] said, 'Fishing line tangles in the water'? A: The water soaks the steel stone. Q: What is the meaning of what Sansheng (三聖) [a Chan master] said, 'I come out when I meet someone, but coming out is not for the sake of that person'? A: Military action relies on deception. Q: What is the meaning of what Xinghua (興化) [a Chan master] said, 'I don't come out when I meet someone, but coming out is for the sake of that person'? A: A cotton-wrapped weight (implying hidden depth). Q: Why does one fall into the body of a wild fox if one 'doesn't fall into cause and effect'? A: Like the towering Five Old Peaks of Mount Lu (廬山五老峰) [a famous mountain in China]. Q: Why can one escape the body of a wild fox if one 'is not ignorant of cause and effect'? A: Like the profound Three Lives Repository of Mount Nan (南嶽三生藏) [a mountain in China]. Q: Are 'not falling' and 'not being ignorant' the same or different? A: The sky-reaching sword is chillingly cold. Q: What happens when one hides in the Big Dipper? A: One will emerge from the ground. Q: What if one just leaves like that? A: Like a Persian reading a Sanskrit book (incomprehensible). Q: Does a newborn child possess the six consciousnesses (六識) [eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness]? What is the meaning of what Zhaozhou (趙州) [a Chan master] said, 'Hitting a ball on rapidly flowing water'? A: Both hands holding the plow, the water over the knees (implying great effort). Q: If a monk asks Touzi (投子) [a Chan master] again, 'Hitting a ball on rapidly flowing water', what is the meaning? A: Thoughts never cease flowing. Q: How else can it be understood? A: Like soaking Persian spices in a crystal urn. Q: What is the meaning of what Yangqi (楊岐) [a Chan master] said, 'A three-legged donkey walks with its hooves'? A: After passing Pengzhou (蓬州) [a place name], one arrives at Bazhou (巴州) [a place name] (implying rapid progress). Q: What about 'having a phrase or not having a phrase, like a vine relying on a tree'? A: Last night, Zhurong (祝融) [god of fire] grew two horns (implying unusual phenomena). Q: Where does the phrase go when the tree withers and the vine relies on it? A: Today, it suddenly becomes bright again (implying sudden enlightenment). Q: What is the meaning of Weishan (溈山) [a Chan master]'s loud laughter? A: The seawater flows backward (implying the inconceivable). Q: What about Luoshan (羅山) [a Chan master]'s saying that Daowu (道吾) [a Chan master] is 'a horse-dung-scooping man in an inn'? A: Clothes are torn, revealing the flesh (implying poverty). Q: Manjusri (文殊) [Bodhisattva of wisdom] is the teacher of the Seven Buddhas, why couldn't he emerge from the female's samadhi? A: Don't stick your head out in a noisy place. Q: Why could Wangming (罔明) [a Bodhisattva] emerge? A: A fart lands right on a big rock. Q: It's the same time, why can some emerge and some cannot?
出不得。曰。這裡有人教唆詞訟。 問。達磨未來時如何。曰。云籠岳頂。云。來后如何。曰。雨灑瀟湘。 問。世尊拈華。迦葉微笑。意旨如何。曰。路窮山轉。云。冤有頭。債有主。曰。蘇嚧蘇嚧。云。忽然百萬大眾一時笑時如何。曰。你見個甚麼。僧禮拜。師曰。賺殺一船人。 問。如何是佛法大意。曰。騎牛穿市過。云。學人買鐵得金。曰。父南子北。紹興庚辰十二月二十三日。集眾出衣盂。令于寺南建二窣堵。一以存吾報身劫灰之餘。一以奉四眾靈骨。書偈而逝。七日阇維。獲設利五色。眾鹹得之。以正月二十四歸骨奉藏焉。壽六十四。臘四十一。
潭州大溈行禪師
上堂曰。不是心。不是佛。不是物。且道是個甚麼。不在內。不在外。不在中間。畢竟在甚麼處。苦。苦。有口說不得。無家何處歸。 上堂。橫拄杖曰。你等諸人若向這裡會去。如紀信登九龍之輦。不向這裡會去。似項羽失千里烏騅。饒你總不恁么。落在無事閣里。若向這裡撥得一路。轉得身。吐得氣。山僧與你拄杖子。遂靠拄杖。下座。 上堂。舉。僧問趙州。路逢達道人。不將語默對。未審將甚麼對。州云。人從陳州來。不得許州信。師曰。滿滿彎弓射不著。長長揮劍斫無痕。堪笑日月不到處。箇中別是一乾坤。
潭
【現代漢語翻譯】 現代漢語譯本： 出不去。有人說：『這裡有人教唆詞訟。』 問：『達磨（Bodhidharma，禪宗始祖）未來之時是怎樣的？』答：『云籠罩著山頂。』問：『來之後又是如何？』答：『雨灑落在瀟湘。』 問：『世尊（釋迦牟尼佛）拈花，迦葉（Mahākāśyapa，佛陀十大弟子之一）微笑，這其中的意旨是什麼？』答：『路到盡頭山迴轉。』問：『冤有頭，債有主。』答：『蘇嚧蘇嚧（sūro sūro，咒語，意義不詳）。』問：『如果忽然百萬大眾一時齊笑，那又是如何？』答：『你看見了什麼？』僧人禮拜。師父說：『白白欺騙了一船人。』 問：『什麼是佛法的大意？』答：『騎著牛穿過市集。』問：『學人買鐵卻得到了金子。』答：『父親往南，兒子往北。』紹興庚辰年十二月二十三日，召集眾人取出衣物和缽盂，命人在寺廟南面建造兩座窣堵坡（stūpa，佛塔），一座用來存放我報身劫灰的剩餘，一座用來供奉四眾的靈骨。寫下偈語后圓寂。七日後火化，獲得設利（śarīra，舍利子）五色。眾人都得到了舍利。在正月二十四日將骨灰歸葬奉藏。享年六十四歲，僧臘四十一。
潭州大溈行禪師
上堂說法：『不是心，不是佛，不是物，那麼說，這到底是什麼？不在內，不在外，不在中間，究竟在哪裡？苦啊，苦啊，有口也說不出來，沒有家要到哪裡歸？』 上堂說法，橫著拄杖說：『你們這些人如果能在這裡領會，就像紀信（Jì Xìn，漢朝將領，代漢高祖赴死）登上九龍之輦。如果不能在這裡領會，就像項羽（Xiàng Yǔ，秦末楚國將領）失去了千里烏騅（駿馬名）。即使你們完全不是這樣，也落入了無事閣里。如果能在這裡撥開一條路，轉過身，吐口氣，山僧就給你拄杖子。』於是靠著拄杖，走下座位。 上堂說法，舉例：僧人問趙州（Zhào Zhōu，禪宗大師）：『路上遇到得道之人，不以言語或沉默相對，那麼用什麼來相對？』趙州說：『人從陳州來，不可相信許州的訊息。』師父說：『滿滿地拉開弓卻射不中，長長地揮劍卻砍不著痕跡。可笑的是日月照不到的地方，那裡別有一番乾坤。』
潭
【English Translation】 English version: Cannot go out. Someone said, 'There are people here instigating lawsuits.' Asked, 'What is it like before Bodhidharma (達磨, founder of Zen Buddhism) came?' Answered, 'Clouds shroud the mountaintop.' Asked, 'What is it like after he came?' Answered, 'Rain sprinkles on the Xiao and Xiang rivers.' Asked, 'The World-Honored One (世尊, Śākyamuni Buddha) held up a flower, and Mahākāśyapa (迦葉, one of the Buddha's ten great disciples) smiled. What is the meaning of this?' Answered, 'The road ends, and the mountain turns.' Asked, 'Grievances have a source, and debts have a debtor.' Answered, 'Sūro sūro (蘇嚧蘇嚧, mantra, meaning unknown).' Asked, 'If suddenly a million people laugh at the same time, what is that like?' Answered, 'What did you see?' The monk prostrated. The master said, 'Deceived a whole boatload of people.' Asked, 'What is the great meaning of the Buddha-dharma?' Answered, 'Riding an ox through the marketplace.' Asked, 'A student bought iron and got gold.' Answered, 'The father goes south, and the son goes north.' On the twenty-third day of the twelfth month of the Gengchen year of Shaoxing, he gathered the assembly, took out his robes and bowl, and ordered two stupas (窣堵坡, Buddhist monument) to be built south of the temple, one to store the remains of my retribution body's ashes, and one to enshrine the spiritual bones of the fourfold assembly. He wrote a verse and passed away. Seven days later, he was cremated, and śarīra (設利, relics) of five colors were obtained. Everyone received some relics. On the twenty-fourth day of the first month, the bones were returned and enshrined. He lived to be sixty-four years old, with forty-one years as a monk.
Chan Master Xing of Dawei in Tanzhou
Ascending the hall, he said, 'It is not mind, it is not Buddha, it is not a thing, then what is it? Not inside, not outside, not in the middle, where is it ultimately? Bitter, bitter, one cannot speak of it, where to return without a home?' Ascending the hall, he held up his staff horizontally and said, 'If you people can understand here, it is like Ji Xin (紀信, a general of the Han dynasty who died in place of Emperor Gaozu) ascending the chariot of nine dragons. If you cannot understand here, it is like Xiang Yu (項羽, a general of the Chu kingdom at the end of the Qin dynasty) losing his thousand-mile black steed. Even if you are not like this at all, you fall into the Pavilion of No Affairs. If you can clear a path here, turn around, and exhale, this mountain monk will give you my staff.' Then he leaned on his staff and descended the seat. Ascending the hall, he cited an example: A monk asked Zhao Zhou (趙州, a Zen master), 'On the road, I meet a person who has attained the Way, not responding with words or silence, then what do I respond with?' Zhao Zhou said, 'The person comes from Chenzhou, do not believe the news from Xuzhou.' The master said, 'Fully drawing the bow but not hitting the target, swinging the sword for a long time but not leaving a mark. It is laughable that the sun and moon do not reach, there is another universe within.'
Tan
州道林淵禪師
上堂曰。節近端午。乍晴乍雨。帶累達磨眼睛。特地和泥合土。二祖不會承當。雪庭枉受辛苦。引得後代兒孫各自開張門戶。或放南山毒蛇。或作玄沙猛虎。雪峰連輥三毬。禾山一味打鼓。山僧檢點將來。儘是葛藤露布。爭如吃飯著衣。此外更無佛祖。畢竟如何。阿㛐便是大哥妻。師姑元是女人做。 僧問。鐘未鳴。鼓未響。托缽向甚麼處去。德山便低頭歸方丈。意旨如何。曰。奔雷迸火。云。巖頭道。這老漢未會末後句在。又作么生。曰。相隨來也。云。巖頭密啟其意。未審那裡是他密啟處。曰。萬年松在祝融峰。云。然雖如是。只得三年。三年後果遷化。還端的也無。曰。嚤呢噠唎吽㗶吒。紹興二十三年五月七日。上堂。拈拄杖。示眾曰。離卻聲色言語。道將一句來。眾無對。師曰。動靜聲色外。時人不肯對。世間出世間。畢竟使誰會。言訖。倚杖而逝。
隨州大洪老衲祖證禪師
潭之瀏陽潘氏子。 上堂曰。萬象之中獨露身。如何說個獨露底道理。豎起拂子曰。到江吳地盡。隔岸越山多。 僧問。雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云。是。門云。話墮也。未審那裡是這僧話墮處。曰。鮎魚上竹竿。 問。離卻言句。請師直指。師豎起拂子。僧云。還有向上事
【現代漢語翻譯】 州道林淵禪師
上堂開示說：時節將近端午，天氣乍晴乍雨，連累了 Bodhidharma（達磨，禪宗始祖）的眼睛，特意和泥合土。Huike（慧可，禪宗二祖）不會承擔此事，雪庭白白遭受辛苦。引得後代的兒孫各自開創門戶，有的放出南山的毒蛇，有的裝作玄沙的猛虎。Xuefeng（雪峰）連續滾動三個球，禾山一味地打鼓。我 Daolin（道林）禪師檢檢視來，全都是葛藤露布（比喻多餘無用的言語）。哪裡比得上吃飯穿衣，此外更沒有佛祖。究竟如何？阿婆便是大哥的妻子，師姑原本就是女人做的。
有僧人問：鐘未鳴，鼓未響，托缽要到什麼地方去？Deshan（德山）便低頭回到方丈，意旨如何？Daolin（道林）禪師說：奔雷迸火。僧人說：Yantou（巖頭）說，這老漢未曾領會末後句。又該怎麼說？Daolin（道林）禪師說：相隨而來。僧人說：Yantou（巖頭）秘密地開啟其中的意思，不知道哪裡是他秘密開啟的地方？Daolin（道林）禪師說：萬年松在祝融峰。僧人說：即使是這樣，也只有三年。三年後果然遷化，還是確實如此嗎？Daolin（道林）禪師說：嚤呢噠唎吽㗶吒（咒語）。紹興二十三年五月七日，上堂。拿起拄杖，向大眾展示說：離開聲音和顏色以及言語，說出一句話來。大眾沒有回答。Daolin（道林）禪師說：動靜聲色之外，世人不肯對答。世間和出世間，究竟讓誰領會？說完，靠著拄杖去世。
隨州大洪老衲祖證禪師
是潭州瀏陽潘氏的兒子。上堂開示說：萬象之中獨自顯露自身，如何說個獨自顯露的道理？豎起拂塵說：到江吳地盡，隔岸越山多。
有僧人問：Yunmen（雲門）問僧人，光明寂照遍河沙，豈不是 Zhangzhuo（張拙）秀才的話？僧人說：是。Yunmen（雲門）說：話墮也（意思是說錯了）。不知道哪裡是這僧人話墮的地方？Daohong（道洪）禪師說：鮎魚上竹竿。問：離開言句，請禪師直接指示。Daohong（道洪）禪師豎起拂塵。僧人說：還有向上之事嗎？
【English Translation】 Zen Master Daolin Yuan of Zhou
In his Dharma talk, he said: 'The Dragon Boat Festival is approaching, the weather is sometimes sunny and sometimes rainy, implicating Bodhidharma's (達磨, the founder of Zen Buddhism) eyes, deliberately mixing mud and soil. Huike (慧可, the Second Patriarch of Zen) would not take on this matter, and Xueting (雪庭) suffered in vain. This has led later generations of disciples to open their own doors, some releasing poisonous snakes from Nanshan, and some acting as fierce tigers of Xuansha. Xuefeng (雪峰) continuously rolls three balls, and Heshan (禾山) single-mindedly beats the drum. When I, Zen Master Daolin (道林), examine them, they are all tangled vines and exposed announcements (metaphor for superfluous and useless words). How can it compare to eating and wearing clothes, beyond which there is no Buddha. What is it ultimately like? The old woman is the elder brother's wife, and the nun was originally made a woman.'
A monk asked: 'The bell has not rung, the drum has not sounded, where are you going with your alms bowl?' Deshan (德山) then lowered his head and returned to his abbot's room. What is the meaning of this? Zen Master Daolin (道林) said: 'Rushing thunder and bursting fire.' The monk said: 'Yantou (巖頭) said that this old man has not understood the final phrase. How should it be said?' Zen Master Daolin (道林) said: 'Following along.' The monk said: 'Yantou (巖頭) secretly revealed the meaning, I don't know where he secretly revealed it?' Zen Master Daolin (道林) said: 'The ten-thousand-year pine is on Mount Zhurong.' The monk said: 'Even so, it is only for three years.' After three years, he indeed passed away, is this really the case?' Zen Master Daolin (道林) said: 'Mani dali hong pei zha (咒語, mantra).' On the seventh day of the fifth month of the twenty-third year of Shaoxing, he ascended the platform. Holding up his staff, he showed it to the assembly, saying: 'Apart from sound and color and language, say a phrase.' The assembly did not respond. Zen Master Daolin (道林) said: 'Outside of movement, stillness, sound, and color, people are unwilling to answer. The mundane and the supramundane, who ultimately understands?' Having said this, he leaned on his staff and passed away.
Zen Master Zuzheng, the Old Monk of Dahong in Suizhou
He was the son of the Pan family of Liuyang in Tanzhou. In his Dharma talk, he said: 'Alone, the body is revealed among all phenomena. How do you speak of the principle of being revealed alone?' He raised his whisk and said: 'Reaching the end of the Wu territory by the river, across the bank are many Yue mountains.'
A monk asked: 'Yunmen (雲門) asked a monk, 'The light of stillness illuminates everywhere like the Ganges sands, isn't that the words of scholar Zhangzhuo (張拙)?' The monk said: 'Yes.' Yunmen (雲門) said: 'The words have fallen (meaning, you spoke incorrectly).' I don't know where this monk's words fell?' Zen Master Daohong (道洪) said: 'A catfish climbing up a bamboo pole.' He asked: 'Apart from words and phrases, please directly point it out, Master.' Zen Master Daohong (道洪) raised his whisk. The monk said: 'Is there anything beyond this?'
也無。曰。有。云。如何是向上事。曰。速禮三拜。
隆興府石亭野庵璇禪師
上堂曰。吃粥了也未。趙州無忌諱。更令洗缽盂。太煞沒巴鼻。悟去由來不丈夫。這僧那免受涂糊。有指示。無指示。韶石四楞渾拓地。入地獄如箭射。云岫清風生大廈。相逢攜手上高峰。作者應須辨真假。真假分。若為論。午夜寒蟾出海門。
隆興府泐潭山堂德淳禪師
信之上饒人。 上堂曰。俱胝一指頭。一毛㧞九牛。華岳連天碧。黃河徹底流。截卻指。急回眸。青箬笠前無限事。綠蓑衣底一時休。
常州宜興保安復庵可封禪師
三山玉融林氏子。上堂曰。天寬地大。風清月白。此是海宇清平底時節。衲僧家等閑問著。十個有五雙知有。只如夜半華嚴池吞卻楊子江。開明橋撞倒平山塔。是汝諸人還知么。若也知去。試向非非想天道將一句來。其或未知。擲下拂子曰。須是山僧拂子始得。 上堂。舉。雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云。是。門云。話墮也。師曰。向道莫行山下路。果聞猿叫斷腸聲。
潭州石霜宗鑒禪師
上堂曰。送舊年。迎新歲。動用不離光影內。澄輝湛湛夜堂寒。借問諸人會不會。若也會。增瑕颣。若不會。依前昧。與君指個截流機。白雲更在
【現代漢語翻譯】 現代漢語譯本 也無。問：有嗎？答：有。問：如何是向上事？答：趕緊禮拜三次。
隆興府石亭野庵璇禪師
上堂開示說：吃粥了嗎？趙州禪師沒有顧忌，還要人去洗缽盂。真是太沒來由了。如果領悟不到，那就不是大丈夫。這個僧人難免被矇蔽。有指示也好，沒有指示也好，韶石山的四方棱角都渾然鋪在地上。入地獄就像箭一樣快。云岫間的清風吹生高大的樓宇。相逢時攜手登上高峰。作者應該辨別真假。真假要分清，如何評論呢？午夜時分，寒冷的月亮從海面升起。
隆興府泐潭山堂德淳禪師
信州上饒人。上堂開示說：俱胝禪師的一指禪，如同拔掉九牛身上的一根毛。華山高聳入雲，一片碧綠，黃河水徹底奔流。砍斷手指，趕緊回頭看。青箬笠前有無限風光，綠蓑衣下一切都暫時休息。
常州宜興保安復庵可封禪師
三山玉融林氏之子。上堂開示說：天寬地大，風清月白。這是海內清平的時候。我們出家人隨便問一句，十個人有五雙知道。比如夜半時分，華嚴池吞沒了楊子江，開明橋撞倒了平山塔，你們知道嗎？如果知道，試著從非非想天道中拿出一句話來。如果不知道，放下拂塵說：必須是山僧的拂塵才行。上堂。舉例。雲門禪師問僧人：『光明寂照遍河沙』，豈不是張拙秀才的話？僧人說：是。雲門禪師說：『話墮也』。我說：勸你不要走山下路，果然聽到猿猴的叫聲，肝腸寸斷。
潭州石霜宗鑒禪師
上堂開示說：送走舊年，迎來新年，一切動用都不離開光影之內。澄澈的光輝，在寒冷的夜堂里閃耀。請問各位，會嗎？如果會了，反而增加了瑕疵。如果不會，依舊是迷惑。我給你們指出一個截斷水流的機關，白雲還在那裡。
【English Translation】 English version None. Asked: Is there? Answered: There is. Asked: What is the matter of upward progress? Answered: Quickly prostrate three times.
Zen Master Xuan of Shiting Ye'an in Longxing Prefecture
In his Dharma talk, he said: Have you eaten your porridge yet? Zen Master Zhaozhou has no taboos, and even asks people to wash their bowls. It's truly absurd. If you don't realize it, then you are not a true man. This monk will inevitably be deceived. Whether there is instruction or not, the four corners of Mount Shao are completely spread on the ground. Entering hell is as fast as an arrow. A clear breeze in the cloud cave gives rise to tall buildings. When we meet, we hold hands and climb to the peak. The author should distinguish between truth and falsehood. If truth and falsehood are to be distinguished, how should they be discussed? At midnight, the cold moon rises from the sea gate.
Zen Master Dechun of Letan Shantang in Longxing Prefecture
A person from Shangrao in Xin Prefecture. In his Dharma talk, he said: Zen Master Jushi's one finger is like plucking a hair from nine oxen. Mount Hua is connected to the sky, all green, and the Yellow River flows completely. Cut off your finger, quickly look back. There are infinite things before the green bamboo hat, and everything rests temporarily under the green raincoat.
Zen Master Kefeng of Bao'an Fu'an in Yixing, Changzhou
The son of the Lin family of Yurong in Sanshan. In his Dharma talk, he said: The sky is wide and the earth is vast, the wind is clear and the moon is bright. This is a time of peace in the world. When we monks casually ask a question, five out of ten know. For example, at midnight, the Huayan Pond swallows the Yangtze River, and the Kaiming Bridge knocks down the Pingshan Pagoda, do you know? If you know, try to bring a sentence from the realm of neither perception nor non-perception. If you don't know, put down the whisk and say: It must be the mountain monk's whisk. Dharma Talk. Example. Zen Master Yunmen asked a monk: 'The light of stillness shines throughout the rivers and sands,' isn't that the words of Scholar Zhang Zhuo? The monk said: Yes. Yunmen said: 'The words have fallen.' I say: I advise you not to walk the mountain road, and indeed you hear the sound of monkeys crying, breaking your heart.
Zen Master Zongjian of Shishuang in Tanzhou
In his Dharma talk, he said: Sending off the old year and welcoming the new year, all actions do not leave the realm of light and shadow. The clear brilliance shines in the cold night hall. May I ask everyone, do you understand? If you understand, you only add flaws. If you don't understand, you are still confused. I will point out to you a mechanism for cutting off the flow of water, the white clouds are still there.
青山外。
云居法如禪師法嗣
太平州隱靜圓極彥岑禪師
臺城人也。 上堂曰。韓信打關。未免傷鋒犯手。張良燒棧。大似曳尾靈龜。既然席捲三秦。要且未能囊弓裹革。煙塵自靜。我國晏然。四海九州。盡歸皇化。自然牛閑馬放。風以時。雨以時。五穀熟。萬民安。大家齊唱村田樂。月落參橫夜向闌。 上堂。今朝八月初五。好事分明為舉。嶺頭漠漠秋云。樹底鳴鳩喚雨。昨夜東海鯉魚吞卻南山猛虎。雖然有照有用。畢竟無賓無主。唯有文殊普賢。住。住。我識得你。 上堂。舉。正堂辯和尚室中問學者。蚯蚓為甚麼化為百合。師曰。客舍并州已十霜。歸心日夜憶咸陽。無端更渡桑乾水。卻望并州是故鄉。
鄂州報恩成禪師
上堂曰。秋雨乍寒。汝等諸人青州布衫成就也未。良久。喝曰。云溪今日冷處著一把火。便下座。
道場正堂明辯禪師法嗣
平江府覺報清禪師
上堂。舉。僧問雲門。如何是諸佛出身處。門云。東山水上行。師曰。諸佛出身處。東山水上行。石壓筍斜出。岸懸華倒生。
湖州何山然首座
姑蘇人也。侍正堂之久。入室次。堂問。貓兒為甚麼偏愛捉老鼠。曰。物見主。眼卓豎。堂欣然。因命分座。淳熙初。終於此山。
【現代漢語翻譯】 現代漢語譯本
青山外。
云居法如禪師法嗣
太平州隱靜圓極彥岑（彥岑：禪師法號）禪師
臺城人。上堂說法：『韓信攻打關中，難免會受傷。張良燒燬棧道，很像烏龜拖著尾巴。雖然席捲了三秦之地，但還不能把弓箭收起來。煙塵自然會平息，我們的國家安寧。四海九州，都歸順皇家的教化。自然牛可以悠閑，馬可以放牧。風調雨順，五穀豐登，百姓安居樂業。大家一起唱著鄉村的歌謠，月亮落下，星星橫斜，夜晚將盡。』上堂說法：『今天八月初五，好事分明地展現出來。山嶺上瀰漫著秋天的雲彩，樹下鳴叫的鳩鳥呼喚著雨水。昨夜東海的鯉魚吞掉了南山的猛虎。雖然有照有用，但畢竟沒有賓主之分。只有文殊（文殊菩薩），普賢（普賢菩薩），住！住！我認識你們。』上堂說法。引用：正堂辯和尚在室內問學人，『蚯蚓為什麼會變成百合？』禪師說：『住在客舍并州已經十年了，日夜思念著咸陽。無緣無故地又渡過桑乾河，回頭看并州卻像是故鄉。』
鄂州報恩成禪師
上堂說法：『秋雨剛過，天氣轉寒，你們這些人青州布衫準備好了嗎？』停頓片刻，大喝一聲：『云溪今日在寒冷的地方點燃一把火！』便走下座位。
道場正堂明辯禪師法嗣
平江府覺報清禪師
上堂說法。引用：有僧人問雲門（雲門文偃禪師），『什麼是諸佛出身的地方？』雲門說：『東山水上行。』禪師說：『諸佛出身的地方，就在東山水上行。石頭壓著竹筍斜著長出，懸崖上花朵倒掛著生長。』
湖州何山然首座
姑蘇人。跟隨正堂禪師很久。進入室內請教時，正堂禪師問：『貓兒為什麼特別喜歡捉老鼠？』回答說：『物見主，眼卓豎。』正堂禪師非常高興，於是命他分座說法。淳熙初年，圓寂於何山。
【English Translation】 English version
Beyond the Green Mountains.
A Dharma successor of Zen Master Faru of Yunju.
Zen Master Yuanji Yancen of Yin Jing in Taiping Prefecture
A person from Taicheng. He ascended the hall and said: 'Han Xin attacking the Guanzhong area inevitably suffered injuries. Zhang Liang burning the plank roads is much like a turtle dragging its tail. Although he swept through the Three Qin regions, he still couldn't sheathe his bow and arrows. The smoke and dust will naturally settle, and our country will be at peace. The four seas and nine provinces all submit to the imperial teachings. Naturally, the cattle can be idle, and the horses can graze. The wind and rain are timely, the five grains are abundant, and the people live in peace and contentment. Everyone sings village songs together, the moon sets, the stars slant, and the night is coming to an end.' He ascended the hall and said: 'Today is the fifth day of the eighth month, and good things are clearly revealed. Autumn clouds are spreading over the mountains, and the turtledoves chirping under the trees are calling for rain. Last night, the carp in the East Sea swallowed the fierce tiger of the South Mountain. Although there is illumination and function, there is ultimately no distinction between guest and host. Only Manjusri (Manjusri Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva), stay! Stay! I recognize you.' He ascended the hall and said. Quoting: Abbot Zheng Tang Bian asked a student in the room, 'Why does an earthworm transform into a lily?' The Zen master said: 'Living in the guesthouse of Bingzhou for ten years, I miss Xianyang day and night. For no reason, I crossed the Sanggan River again, but looking back at Bingzhou, it seems like my hometown.'
Zen Master Cheng of Baoen in Ezhou
He ascended the hall and said: 'The autumn rain has just passed, and the weather is turning cold. Have you all prepared your Qingzhou cloth shirts?' After a moment of silence, he shouted: 'Today, Yunxi lights a fire in a cold place!' Then he stepped down from his seat.
Dharma Successor of Zen Master Mingbian of Zhengtang Monastery
Zen Master Qing of Juebao in Pingjiang Prefecture
He ascended the hall and said. Quoting: A monk asked Yunmen (Zen Master Yunmen Wenyan), 'What is the place where all Buddhas originate?' Yunmen said: 'East Mountain, walking on water.' The Zen master said: 'The place where all Buddhas originate is on East Mountain, walking on water. The stone presses the bamboo shoots to grow askew, and the flowers hang upside down on the cliff.'
Chief Seat Heshan Ran of Huzhou
A person from Gusu. He followed Zen Master Zhengtang for a long time. When he entered the room for instruction, Zen Master Zhengtang asked: 'Why do cats particularly like to catch mice?' He replied: 'When an object sees its master, its eyes stand upright.' Zen Master Zhengtang was very pleased and ordered him to share the seat and expound the Dharma. In the early years of Chunxi, he passed away on Mount He.
白楊法順禪師法嗣
吉州青原如禪師
僧問。達磨未來時如何。曰。生鐵鑄崑崙。云。來后如何。曰。五彩𦘕門神。
凈居尼慧溫法嗣
溫州凈居尼無相大師法燈
上堂。拈拄杖。卓曰。觀音出。普賢入。文殊水上穿靴立。抬頭鷂子過新羅。石火電光追不及。咄。
南嶽第十七世(臨濟十三世黃龍六世)
萬年心聞曇賁禪師法嗣
溫州龍鳴在庵賢禪師
上堂。舉。崇壽示眾云。識得凳子。周匝有餘。雲門道。識得凳子。天地懸殊。師曰。崇壽老漢。坐殺天下人。雲門大師。走殺天下人。龍鳴即不然。識得凳子。四腳著地。要坐便坐。要起便起。
潭州大溈咦庵鑒禪師
會稽人也。 上堂曰。木落霜空。天寒水冷。釋迦老子無處藏身。拆東籬。補西壁。撞著不空見菩薩。請示唸佛三昧。也甚奇怪。卻向道。金色光明雲。參退喫茶去。 上堂。老胡開一條路。甚生俓直。只云歇即菩提。性凈明心。不從人得。後人不得其門。一向奔馳南北。往復東西。極歲窮年。無個歇處。諸人還歇得么。休。休。 上堂。舉。晦堂和尚一日問僧。甚處來。云。南雄州。曰。出來作甚麼。云。尋訪尊宿。曰。不如歸鄉好。云。未審和尚令某歸鄉。意旨如何。曰。鄉里
【現代漢語翻譯】 現代漢語譯本
白楊法順禪師的法嗣：
吉州青原如禪師
有僧人問：『達摩（Bodhidharma，印度禪宗始祖）未來東土時是什麼樣的？』禪師說：『就像用生鐵鑄造的崑崙山（Kunlun，中國神話中的山脈）。』僧人又問：『那他來之後又是什麼樣的呢？』禪師說：『就像用五彩顏料畫的門神。』
凈居尼慧溫的法嗣：
溫州凈居尼無相大師法燈
大師上堂說法，拿起拄杖，敲擊地面說：『觀音（Avalokiteśvara，佛教菩薩，代表慈悲）出，普賢（Samantabhadra，佛教菩薩，代表行愿）入，文殊（Manjusri，佛教菩薩，代表智慧）在水上穿著靴子站立。抬頭看，老鷹飛過新羅（Silla，古代朝鮮國家）。石火電光般迅速，無法追及。』咄！
南嶽第十七世（臨濟宗十三世，黃龍宗六世）：
萬年心聞曇賁禪師的法嗣：
溫州龍鳴在庵賢禪師
上堂說法，舉例說：崇壽禪師開示大眾說：『如果認識了凳子，就周全完備，綽綽有餘。』雲門禪師卻說：『如果認識了凳子，那就像天地一樣懸殊。』禪師說：『崇壽老漢，坐死了天下人。雲門大師，跑死了天下人。我龍鳴卻不是這樣，認識了凳子，就是四腳著地，想坐就坐，想站就站。』
潭州大溈咦庵鑒禪師
是會稽人。上堂說法：『樹葉凋落，霜降天空，天氣寒冷，釋迦老子（Sakyamuni，佛教創始人）無處藏身。拆東邊的籬笆，補西邊的墻壁，撞見了不空見菩薩（Amoghapasa，觀音菩薩的化身之一）。請問唸佛三昧（Samadhi，佛教的禪定狀態）。也真是奇怪，卻說：金色光明雲。參禪完畢，喝茶去吧。』上堂說法：『老胡（指達摩）開闢了一條道路，非常直接。只說歇息就是菩提（Bodhi，覺悟），自性清凈光明的心，不是從別人那裡得到的。後人不得其門而入，一味地奔波南北，往復東西，窮盡歲月，也沒有個歇息的地方。各位，你們歇息了嗎？休，休。』上堂說法，舉例說：晦堂和尚有一天問一個僧人：『從哪裡來？』僧人說：『從南雄州來。』和尚問：『出來做什麼？』僧人說：『尋訪尊宿（指有德行的僧人）。』和尚說：『不如回鄉好。』僧人問：『不知和尚讓我回鄉，意旨是什麼？』和尚說：『鄉里』
【English Translation】 English version
Baiyang Fashun Zen Master's Dharma Heir:
Qingyuan Ru Zen Master of Jizhou
A monk asked: 'What was it like before Bodhidharma (達磨, the first patriarch of Zen Buddhism in China) came?' The Zen Master said: 'Like a Kunlun (崑崙, a mythical mountain in Chinese mythology) mountain cast from pig iron.' The monk asked: 'What is it like after he came?' The Zen Master said: 'Like door gods painted with five colors.'
Huiwen, a nun of Jingju's Dharma Heir:
Dharma Lamp of Master Wuxiang, a nun of Jingju in Wenzhou
Ascending the hall, she picked up her staff and struck the ground, saying: 'Avalokiteśvara (觀音, the Bodhisattva of Compassion) emerges, Samantabhadra (普賢, the Bodhisattva of Great Practice) enters, Manjusri (文殊, the Bodhisattva of Wisdom) stands on the water wearing boots. Look up, a hawk flies over Silla (新羅, an ancient Korean kingdom). As fast as a spark from a stone or a flash of lightning, impossible to catch up with. 'Tut!'
The 17th Generation of Nanyue (13th Generation of Linji, 6th Generation of Huanglong):
Dharma Heir of Zen Master Tanben of Wannian Xinwen:
Zen Master Zaian Xian of Longming in Wenzhou
Ascending the hall, he cited: Chongshou instructed the assembly, saying: 'If you recognize the stool, you are complete and have more than enough.' Yunmen said: 'If you recognize the stool, heaven and earth are vastly different.' The Zen Master said: 'Old man Chongshou, he has killed all the people in the world by sitting. Great Master Yunmen, he has killed all the people in the world by running. Longming is not like that. If you recognize the stool, it's just four legs on the ground. Sit when you want to sit, stand when you want to stand.'
Zen Master Yian Jian of Dawei in Tanzhou
He was from Kuaiji. Ascending the hall, he said: 'Leaves fall, frost covers the sky, the weather is cold, Sakyamuni (釋迦老子, the founder of Buddhism) has nowhere to hide. Tear down the east fence, patch the west wall, and bump into the Bodhisattva Amoghapasa (不空見菩薩, an emanation of Avalokiteśvara). Please show me the Samadhi (三昧, a state of meditative absorption) of reciting the Buddha's name. It's really strange, but he says: Golden light and clouds. After the Zen session, let's go have tea.' Ascending the hall, he said: 'Old Hu (老胡, referring to Bodhidharma) opened a road, which is very direct. He only said that cessation is Bodhi (菩提, enlightenment), and the mind of self-nature is pure and bright, not obtained from others. Later people cannot enter through the door, and they run around north and south, back and forth east and west, exhausting the years, without a place to rest. Have you all rested? Rest, rest.' Ascending the hall, he cited: One day, Abbot Huitang asked a monk: 'Where do you come from?' The monk said: 'From Nanxiong Prefecture.' The Abbot asked: 'What are you doing here?' The monk said: 'Seeking venerable monks (尊宿, referring to virtuous monks).' The Abbot said: 'It is better to return home.' The monk asked: 'I don't know what the Abbot's intention is in telling me to return home?' The Abbot said: 'Home.'
三錢買一片魚鲊如手掌大。師曰。寧可碎身如微塵。終不瞎個師僧眼。晦堂較些子。有般漢便道。熟處難忘。有甚共語處。
南嶽第十七世(臨濟十三世楊岐六世)
西禪懶庵鼎需禪師法嗣
福州鼓山本庵安永禪師
閩縣人。族吳氏。弱冠依安國慈濟為苾芻。未幾。謁懶庵于雲門。一日。入室。庵曰。不問有言。不問無言。世尊良久。不得向世尊良久處會。隨後便喝。條然契悟。作禮曰。不因今日問。爭喪目前機。庵許之。及徙怡山。命師首眾。閱二年。庵將順寂。以大慧所傳磨衲授之。囑令剪拂學者。安撫尚書張公澄請師繼席。不數月。拂袖雲門庵。乾道甲申。郡師大資王公之望從眾衲請居乾元。遷黃檗。又三年。移鼓山。 上堂曰。要明個事。須是具擊石火。閃電光底手段。方能險峻崖頭全身放舍。白雲深處得大安居。如其覷地覓金針。直下腦門須逆裂。到這裡。假饒見機而變。不犯鋒铓。全身獨脫。猶涉泥水。只如本分全提一句又作么生道。擊拂子曰。淬出七星光燦爛。解拈天下任橫行。 上堂。佈網垂鉤闊。長江不繫舟。水寒魚不食。特地過滄洲。恁么舉似。著甚來由。半夜黑風翻大海。直得波濤絕點流。 上堂。拈拄杖曰。臨濟小廝兒。未曾當頭道著。今日全身放憨。也要諸人知
【現代漢語翻譯】 現代漢語譯本： 三文錢買一片像手掌那麼大的醃魚。禪師說：『寧願粉身碎骨如微塵，也終究不矇蔽師僧的眼睛。』晦堂稍微好一些。有些傢伙卻說：『熟悉的地方難以忘記。』有什麼可說的呢？
南嶽第十七世（臨濟十三世，楊岐六世）
西禪懶庵鼎需禪師的法嗣
福州鼓山本庵安永禪師
是閩縣人，姓吳。二十歲左右在安國慈濟寺出家為比丘。不久，到雲門拜見懶庵。一天，進入方丈室，懶庵說：『不問有言，不問無言，世尊良久。』不要在世尊良久處領會。隨後就喝斥。禪師豁然開悟，作揖說：『如果不是今天問，怎能失去眼前的機會。』懶庵認可了他。等到遷到怡山，命禪師擔任首座。過了兩年，懶庵將要圓寂，把大慧禪師所傳的磨衲袈裟授予他，囑咐他剪除學者的枝蔓，輔導學者。安撫尚書張公澄邀請禪師繼承席位。不到幾個月，禪師拂袖離開雲門庵。乾道甲申年，郡師大資王公之望從眾僧的請求，請禪師居住在乾元寺。后遷到黃檗寺。又過了三年，移居鼓山。
上堂說法：『想要明白這件事，必須具備擊石火、閃電光一樣的手段，才能在險峻的懸崖上全身放舍，在白雲深處得到大安居。如果像在地上尋找金針一樣，立刻腦門就要逆裂。到了這裡，即使能見機而變，不觸犯鋒芒，全身獨脫，仍然是涉水過泥。』那麼，本分全提的一句話又該怎麼說呢？擊打拂塵說：『淬出七星光燦爛，解拈天下任橫行。』
上堂說法：『佈網垂鉤闊，長江不繫舟。水寒魚不食，特地過滄洲。』這樣舉出來，有什麼來由？『半夜黑風翻大海，直得波濤絕點流。』
上堂說法。拿起拄杖說：『臨濟小廝兒，未曾當頭道著。今日全身放憨，也要諸人知。』
【English Translation】 English version: For three coins, one could buy a piece of pickled fish (yu zha) as large as a palm. The master said, 'I would rather shatter my body into fine dust than blind the eyes of a monk.' Huitang (a monk's name) was slightly better. Some fellows say, 'Familiar places are hard to forget.' What is there to talk about?
The 17th generation of Nanyue (13th generation of Linji, 6th generation of Yangqi)
Dharma successor of Zen Master Lan'an Dingxu of Xichan
Zen Master An'yong of Bena'an Temple, Gushan, Fuzhou
He was from Min County, of the Wu clan. At around twenty years old, he became a bhiksu (bi qiu) at Anguo Ciji Temple. Soon after, he visited Lan'an at Yunmen. One day, upon entering the abbot's room, Lan'an said, 'Not asking about speech, not asking about non-speech, the World-Honored One (Shi Zun) was silent for a long time.' Do not understand at the World-Honored One's silence. Immediately following this, he shouted. The Zen Master suddenly awakened, bowed and said, 'If not for today's question, how could I have lost the opportunity before my eyes?' Lan'an acknowledged him. When he moved to Yishan, he ordered the master to lead the assembly. After two years, Lan'an was about to pass away, and he bestowed upon him the worn-out robe (mo na) transmitted by Great Wisdom (Da Hui), instructing him to prune the branches of scholars and guide them. Zhang Gongcheng, the Pacification Commissioner, invited the master to succeed to the seat. In less than a few months, the master brushed his sleeves and left Yunmen Temple. In the year Jiachen of the Qiandao era, Wang Gongzhiwang, the prefectural teacher Dazi, at the request of the monks, invited the master to reside at Qianyuan Temple. Later, he moved to Huangbo Temple. After another three years, he moved to Gushan.
Ascending the hall, he said, 'To understand this matter, one must possess the means of striking a stone for fire, like a flash of lightning, to be able to completely let go on a precipitous cliff and attain great peace in the depths of white clouds. If you are like searching for a golden needle on the ground, your head will immediately split open. Arriving here, even if you can adapt to the situation and avoid the sharp edge, escaping completely, you are still wading through mud and water.' So, how should the one phrase of complete inherent nature be spoken? Striking the whisk, he said, 'Tempered, the Seven Stars shine brilliantly, able to seize the world and roam freely.'
Ascending the hall, he said, 'Spreading nets and casting hooks wide, the Yangtze River does not moor boats. The water is cold and the fish do not eat, especially passing Cangzhou.' Presenting it like this, what is the reason? 'In the middle of the night, a black wind overturns the great sea, directly causing the waves to cease completely.'
Ascending the hall, he said, holding up his staff, 'The Linji (a monk's name) pageboy has never spoken directly to the head. Today, I am completely feigning foolishness, and I also want everyone to know.'
有。遂擲拄杖。下座。 上堂。舉。睦州示眾云。諸人未得個入處。須得個入處。既得個入處。不得忘卻老僧。師曰。恁么說話。面皮厚多少。木庵則不然。諸人未得個入處。須得個入處。既得個入處。直須飏下入處始得。僧問。須彌頂上翻身倒卓時如何。曰。未曾見毛頭星現。云。恁么則傾湫倒岳去也。曰。莫亂做。僧便喝。師曰。雷聲浩大。雨點全無。
南劍州劍門安分庵主
號分禪。少與木庵同肄業安國。后依懶庵。未有深證。辭謁徑山大慧禪師。行次江于。仰瞻 宮闕。聞街司喝。侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱決盡。一聲江上侍郎來。徑回西禪。懶庵迎之。付以伽梨。自爾不規所寓。后庵居劍門。化被嶺表。學者從之。所作偈頌。走手而成。凡千餘首。盛行於世。 示眾曰。這一片田地。汝等諸人且道天地未分已前在甚麼處。直下徹去。已是鈍置分上座不少了也。更若擬議思量。何啻白雲萬里。驀拈拄杖打散大眾。 示眾。上至諸佛。下及眾生。性命總在山僧手裡。撿點將來。有沒量罪過。山僧亦有沒量罪過。還有檢點得出者么。卓拄杖一下。曰。冤有頭。債有主。遂左顧右視曰。自出洞來無敵手。得饒人處且饒人。 示眾。十五日已前。天上有星
【現代漢語翻譯】 現代漢語譯本： 有（指有『入處』）。於是扔掉拄杖，走下座位。 （木庵禪師）上堂說法，舉例說：睦州禪師開示眾人說：『各位還沒有得到一個入門的地方，必須得到一個入門的地方。既然得到了一個入門的地方，就不要忘記老僧。』木庵禪師說：『這樣說話，臉皮有多厚啊！我木庵卻不是這樣。各位還沒有得到入門的地方，必須得到一個入門的地方。既然得到了入門的地方，就必須立刻放下這個入門的地方才行。』 有僧人問：『在須彌山頂上翻身倒立的時候，會怎麼樣？』（須彌：佛教宇宙觀中的山名） 木庵禪師回答：『我還沒見過毛頭星出現。』 僧人說：『這樣說來，就是傾倒深淵，顛覆山嶽了。』 木庵禪師說：『不要胡來。』 僧人便大喝一聲。木庵禪師說：『雷聲很大，雨點卻一點也沒有。』
南劍州劍門安分庵主（地名，庵名） 號分禪，年輕時與木庵禪師一同在安國寺學習。後來依止懶庵禪師，但沒有得到深刻的證悟。於是告別懶庵禪師，去拜見徑山大慧禪師。（徑山，大慧：人名，地名）在前往的路上，經過江于，抬頭看到宮闕，聽到街上的人喊『侍郎來了』，突然大悟。作偈說：『幾年來這件事一直掛在心懷，問遍各處，眼睛都無法打開。肝膽此時都已決斷，一聲江上侍郎來。』於是返回西禪寺，懶庵禪師迎接他，並授予他袈裟。從此以後，他不再固定居住在一個地方，後來在劍門結庵居住，教化普及到嶺南一帶。學者們都跟隨他學習。他所作的偈頌，隨手而成，總共有一千多首，在世上廣為流傳。 （安分庵主）開示眾人說：『這一片田地，你們各位說說看，在天地還沒有分開之前，它在哪裡？』如果直接徹悟，就已經辜負各位不少了。如果再要擬議思量，那就像白雲萬里一樣遙遠。』隨即拿起拄杖打散大眾。 （安分庵主）開示眾人說：『上至諸佛，下至眾生，性命都在山僧手裡。』仔細檢查起來，有無量的罪過。山僧也有無量的罪過。還有誰能檢查得出來嗎？』用拄杖敲了一下，說：『冤有頭，債有主。』於是左顧右盼地說：『自從出洞以來，沒有遇到過對手，能夠饒人的地方就饒人吧。』 （安分庵主）開示眾人說：『十五日以前，天上有星星』
【English Translation】 English version: Yes (referring to having an 'entrance'). Then he threw down his staff and descended from his seat. (Zen Master Mu'an) ascended the hall to preach, citing an example: Zen Master Muzhou instructed the assembly, saying, 'You all have not yet obtained a place of entry; you must obtain a place of entry. Now that you have obtained a place of entry, do not forget this old monk.' Zen Master Mu'an said, 'Speaking like that, how thick is your skin! I, Mu'an, am not like that. You all have not yet obtained a place of entry; you must obtain a place of entry. Now that you have obtained a place of entry, you must immediately cast aside that place of entry.' A monk asked, 'What happens when one somersaults upside down on the summit of Mount Sumeru?' (Sumeru: the name of a mountain in the Buddhist cosmology) Zen Master Mu'an replied, 'I have never seen the comet appear.' The monk said, 'In that case, it is like overturning the abyss and toppling the mountains.' Zen Master Mu'an said, 'Do not act recklessly.' The monk then shouted loudly. Zen Master Mu'an said, 'The thunder is loud, but there is not a single drop of rain.'
The Abbot of Anfen Hermitage in Jianmen, Nanjian Prefecture (place name, hermitage name) Named Fen Chan, he studied with Zen Master Mu'an at Anguo Temple in his youth. Later, he followed Zen Master Lan'an, but did not attain deep realization. Therefore, he bid farewell to Zen Master Lan'an and went to visit Zen Master Dahui of Jingshan. (Jingshan, Dahui: personal names, place names) On the way, passing Jiangyu, he looked up at the palace and heard people on the street shouting, 'The Vice Minister is coming!' He suddenly had a great enlightenment. He composed a verse saying, 'For years, this matter has been hanging in my heart; I have asked everywhere, but my eyes could not open. My liver and gallbladder are now completely resolved, with a shout of 'The Vice Minister is coming!' on the river.' He then returned to Xichan Temple, where Zen Master Lan'an welcomed him and bestowed upon him the kasaya. From then on, he no longer resided in one place, and later settled in Jianmen, where his teachings spread throughout the Lingnan area. Scholars followed him to study. The verses he composed were written effortlessly, totaling more than a thousand, and were widely circulated in the world. (Abbot Anfen) instructed the assembly, saying, 'This piece of land, what do you all say, where was it before heaven and earth were separated?' If you directly realize it, you have already failed you all quite a bit. If you continue to deliberate and contemplate, it will be as distant as ten thousand miles of white clouds.' Then he picked up his staff and dispersed the assembly. (Abbot Anfen) instructed the assembly, saying, 'From the Buddhas above to the sentient beings below, their lives are all in the hands of this monk.' Examining them carefully, there are immeasurable sins. This monk also has immeasurable sins. Is there anyone who can examine them?' He struck the staff once and said, 'Debts have debtors, grievances have avengers.' Then he looked left and right and said, 'Since coming out of the cave, I have had no rivals; where it is possible to be lenient, be lenient.' (Abbot Anfen) instructed the assembly, saying, 'Before the fifteenth day, there are stars in the sky.'
皆拱北。十五日已后。人間無水不朝東。已前已后總拈卻。到處鄉談各不同。屈指曰。一．二．三．四．五．六．七．八．九．十．十一．十二．十三．十四。諸兄弟。且道今日是幾。良久。曰。本店買賣。分文不賒。
東禪蒙庵思岳禪師法嗣
福州鼓山宗逮禪師
上堂曰。世尊道。應如是知。如是見。如是信解。不生法相。遂喝曰。至本無瑕卻有瑕。
開善密庵道謙禪師法嗣
建寧府仙州山吳十三道人者
每以己事扣諸禪。及開善歸。結茅于其左。遂往給侍。紹興庚申三月八日夜。適然啟悟。占偈呈善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。善答曰。焠地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心。
東林卍庵道顏禪師法嗣
荊南府公安遁庵祖珠禪師
南平人也。依卍庵之久。一日。入室次。庵問僧云。如何是佛。麻。師聞頓契。有偈曰。機前一句子。用處不留情。如撞幢子弩。箭箭中紅心。后開法公安。四眾歸仰。 上堂曰。不是心。不是佛。不是物。瀝盡野狐涎。耀翻山鬼窟。平田淺草里。露出焦尾大蟲。大虛寥廓中。放出遼天俊鶻。阿呵呵。露風骨。等閑拈出衆人前。畢竟分明是何物。咄。咄。 上堂。玉露
【現代漢語翻譯】 現代漢語譯本 都朝著北方拱手致敬。十五日之後，人間所有的水都朝著東方流淌。十五日之前和之後都一併放下，各地的鄉音談論各有不同。屈指計算說：一、二、三、四、五、六、七、八、九、十、十一、十二、十三、十四。各位同修，請問今天是幾號？（停頓很久）說：本店買賣，概不賒欠。
東禪蒙庵思岳禪師（Dongchan Meng'an Siyue Chanshi）的法嗣
福州鼓山宗逮禪師（Fuzhou Gushan Zongdai Chanshi）
上堂說法時說：世尊（Shizun，釋迦牟尼佛的尊稱）說，應當這樣知曉，這樣見解，這樣信受理解，不產生任何法相（faxiang，對事物固有的觀念）。於是大喝一聲說：原本沒有瑕疵卻反而有了瑕疵。
開善密庵道謙禪師（Kaishan Mi'an Daoqian Chanshi）的法嗣
建寧府仙州山吳十三道人（Jianningfu Xianzhoushan Wu Shisan Daoren）
常常用自己的事情請教各位禪師。等到開善禪師（Kaishan Chanshi）回來，就在他的左邊結廬而居，於是前往侍奉。紹興庚申年三月八日夜裡，偶然開悟，寫了一首偈（jie，佛教詩歌）呈給開善禪師說：原來沒有一絲縫隙，一觸碰就光輝燦爛。既然是價值千金的寶貝，又何必用它來打麻雀呢？開善禪師回答說：徹底摧毀時才真正痛快，生死凡聖都歸於平靜。仙州山下傳來呵呵的笑聲，沒有辜負我們長久以來的期望。
東林卍庵道顏禪師（Donglin Wan'an Daoyan Chanshi）的法嗣
荊南府公安遁庵祖珠禪師（Jingnanfu Gongan Dun'an Zuzhu Chanshi）
是南平人。跟隨卍庵禪師（Wan'an Chanshi）很久。一天，進入方丈室時，卍庵禪師問僧人說：什麼是佛？是麻。禪師聽到后立刻領悟。寫了一首偈說：機鋒之前的一句話，用的時候毫不留情。就像撞擊旗桿的弩箭，箭箭射中紅心。後來在公安開創道場，四眾弟子都歸心仰慕。上堂說法時說：不是心，不是佛，不是物，徹底傾倒野狐的口水，徹底掀翻山鬼的巢穴。在平坦的田野和淺淺的草地裡，露出一條燒焦尾巴的大蟲（dachong，老虎）。在空曠的宇宙中，放出了一隻來自遼闊天空的俊鶻（hugu，一種兇猛的鳥）。啊呵呵，顯露出風骨。隨便拿出來放在眾人面前，到底分明是什麼東西？咄！咄！上堂說法。玉露
【English Translation】 English version All bow towards the north. After the fifteenth day, all the water in the world flows eastward. Before and after the fifteenth, let go of everything. Local customs and talks vary from place to place. Counting on fingers, saying: one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen. Brothers, tell me, what day is it today? (A long pause) Saying: Our shop's business, no credit given.
Successor of Dongchan Meng'an Siyue Chanshi (Zen Master Meng'an Siyue of Dongchan Monastery)
Fuzhou Gushan Zongdai Chanshi (Zen Master Zongdai of Gushan Monastery in Fuzhou)
Ascending the Dharma hall, he said: The World-Honored One (Shizun, a respectful title for Shakyamuni Buddha) said, 'One should know thus, see thus, believe and understand thus, without generating any dharma-characteristics (faxiang, fixed notions about things).' Then he shouted: 'Originally without flaw, yet there is flaw.'
Successor of Kaishan Mi'an Daoqian Chanshi (Zen Master Mi'an Daoqian of Kaishan Monastery)
Wu Shisan Daoren (Wu Shisan the Taoist) of Xianzhu Mountain in Jianning Prefecture
He often consulted various Zen masters about his own affairs. After Kaishan Chanshi (Zen Master Kaishan) returned, he built a hut to his left and went to serve him. On the night of the eighth day of the third month in the Gengshen year of the Shaoxing era, he suddenly attained enlightenment and presented a verse (jie, Buddhist poem) to Kaishan Chanshi, saying: 'Originally without a single seam, it shines brilliantly upon being touched. Since it is a treasure worth a thousand gold pieces, why use it to shoot sparrows?' Kaishan Chanshi replied: 'It is truly joyful when it is completely destroyed, and both life and death, the mundane and the sacred, are all leveled. Laughter echoes below Xianzhu Mountain, not failing our long-held expectations.'
Successor of Donglin Wan'an Daoyan Chanshi (Zen Master Wan'an Daoyan of Donglin Monastery)
Gongan Dun'an Zuzhu Chanshi (Zen Master Dun'an Zuzhu of Gongan in Jingnan Prefecture)
He was a native of Nanping. He followed Wan'an Chanshi (Zen Master Wan'an) for a long time. One day, while entering the abbot's room, Wan'an Chanshi asked a monk, 'What is Buddha?' 'Hemp.' The Zen master immediately understood upon hearing this. He wrote a verse saying: 'A phrase before the opportunity, using it without holding back. Like a crossbow hitting the flagpole, every arrow hits the bullseye.' Later, he established a monastery in Gongan, and the fourfold assembly all returned and admired him. Ascending the Dharma hall, he said: 'It is not mind, it is not Buddha, it is not a thing, completely pouring out the fox's saliva, completely overturning the mountain ghost's lair. In the flat fields and shallow grass, a great worm (dachong, tiger) with a burnt tail is revealed. In the vast universe, a falcon (hugu, a fierce bird) from the vast sky is released. Ah ha ha, revealing the spirit and bones. Casually taking it out in front of everyone, what exactly is it? Tut! Tut! Ascending the Dharma hall. Jade dew.'
垂青草。金風動白蘋。一聲寒雁叫。喚起未惶人。 上堂。燕子深談實相。善說法要。可惜玄沙老人漏泄向上一竅。自從一見桃華后。直至如今更不疑。禪客相逢只彈指。此心能有幾人知。大眾。這兩個老漢。一人撥動天關。一人掀翻地軸。山僧輒爾效顰。敢繼渠儂高躅。蒼鷹爪下分餐。猛虎口中奪肉。一句當機。千足萬足。君不見古人有言兮。逢船便渡。得路便行。要會個中意。日午打三更。拍禪床。下座。
汀州報恩法演禪師
果州人也。 上堂。舉俱胝豎指。師曰。佳人睡起懶梳頭。把得金釵插便休。大抵還他肌骨好。不塗紅粉自風流。
教心晦庵彌光禪師法嗣
泉州法石中庵慧空禪師
贛城贛縣人。族蔡氏。少為書生。年三十六。投郡之觀音院下發。往依仰山祖禪師。有省。次參翠巖廣照燈禪師。燈與語鋒投。俾典翰墨。辭謁大慧于徑山。宿疑盡去。屬慧貶衡陽。遂入問。見鼓山圭．凈眾岳。皆蒙印可。后抵教忠。一日。入室。聞舉女子出定話。擬踵門。忽大悟。乃曰。自攜瓶去沽村酒。卻著衫來作主人。忠曰。中間底是阿誰。師禮拜便出。忠哂之。紹興己巳。會忠移住龜山。以師繼席。后遷大安及崇福。乾道丁亥。謝事。寓雪峰．東庵．洋嶼．雲門。庚申春。泉守龍學王公
十朋挽居法石。 受請日。上堂曰。雲門山中劄硬寨已是經年。洋嶼江頭未見有毛頭星出現。舉手攀南鬥。回身倚北辰。等閑拋出東山暗號。驗盡天下野狐。當機覿面不相饒。喝下跛驢成隊走。是以藥山道。未有長行而不住。未有長住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。咄。古人大似以隋珠彈雀。用趙璧抵烏。恁么要續如來正法。大似鄭州出曹門。且道雲門庵主今日赴法石請。為人底句作么生道。八十翁翁輥繡毬。直從洋嶼江心過。 春日上堂。拈拄杖。卓一下。曰。先打春牛頭。又卓一下。曰。后打春牛尾。驚起虛空入藕絲里。釋迦無路潛蹤。彌勒急走千里。文殊卻知落處。撫掌大笑歡喜。且道他歡喜個甚麼。春風昨夜入門來。便見千華生碓觜。 上堂。舉。芭蕉示眾曰。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。師曰。要識芭蕉用處么。更將歸去夢。說與欲行人。 上堂。千家樓閣。一霎秘風。只知襟袖涼生。不覺園林落葉。於斯薦得。觸處全真。其或未然。且作寒溫相見。 上堂。舉。金剛經云。佛告須菩提。爾所國土中。所有眾生若干種心。如來悉知。何以故。如來說諸心皆為非心。是名為心。要會么。春風得意馬蹄疾。一日看盡長安華。僧問。先佛垂範。禁足安居。
【現代漢語翻譯】 現代漢語譯本： 十朋禪師應邀住持法石寺。在受請日，上堂說法：『雲門山中設立堅固的營寨已經多年，洋嶼江頭還未見到有傑出的人才出現。』（禪師）舉手攀摘南斗星，轉身依靠北極星，輕易地拋出雲門宗的暗號，用來檢驗天下的狂妄之徒。當機立斷，面對面也不相饒恕，一聲棒喝之下，跛腳的驢子也成群奔走。因此藥山禪師說：『沒有長久的前行而不停止，沒有長久的居住而不前行。』想要增益，卻無所增益；想要作為，卻無所作為。應該作為舟船，不要長久停留在此。咄！古人太像是用隋侯之珠彈鳥雀，用和氏之璧抵擋烏鴉。這樣想要延續如來正法，太像是從鄭州出發卻走曹門。且說雲門庵主今日應法石寺之請，為人說法的句子該怎麼說呢？八十歲的老翁玩弄繡球，直接從洋嶼江心經過。 春日上堂，拈起拄杖，敲擊一下，說：『先打春牛頭。』又敲擊一下，說：『后打春牛尾。』驚動虛空，進入藕絲之中。釋迦牟尼佛無路可藏身，彌勒佛急忙逃走千里。文殊菩薩卻知道落腳之處，拍手大笑，非常歡喜。且說他歡喜的是什麼？春風昨夜進入門來，便看見千朵蓮花從碓嘴中生出。 上堂，舉例說：芭蕉禪師向大眾開示說：『你有拄杖子（zhuzhangzi，禪杖），我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。』禪師說：『想要認識芭蕉禪師的用意嗎？不如把歸去的夢境，告訴那些想要修行的人。』 上堂，千家萬戶的樓閣，一陣風吹過，只知道衣襟袖口感到涼爽，不覺得園林中的樹葉飄落。如果能在此領悟，那麼處處都是真實。如果還不能領悟，那就姑且用寒暄來互相問候。 上堂，舉例說：《金剛經》（Jin Gang Jing，Diamond Sutra）中說：『佛告訴須菩提（Xūpútí，Subhuti）：你所處的國土中，所有眾生有多少種心，如來完全知道。』為什麼呢？『如來說諸心皆為非心，是名為心。』想要領會嗎？春風得意，馬蹄飛快，一天之內看遍長安城的美景。 僧人問道：『過去的佛陀垂下典範，禁止外出，安靜地居住。』
【English Translation】 English version: Zen Master Shipeng was invited to reside at Fashi Temple. On the day of accepting the invitation, he ascended the hall and said: 'Establishing a solid camp in Yunmen Mountain has been many years, yet no outstanding talent has appeared at the Yangyu River.' (The Zen Master) raised his hand to pluck the Dipper Star, turned around to lean on the North Star, and casually threw out the secret code of the Yunmen sect to test the arrogant people of the world. Decisively, face to face, they do not forgive each other. With a shout, even the lame donkeys run in groups. Therefore, Zen Master Yaoshan said: 'There is no long-term progress without stopping, and no long-term residence without progress.' Wanting to increase, there is nothing to increase; wanting to act, there is nothing to act. It should be used as a boat, do not stay here for long. Tut! The ancients are too much like using the pearl of Suihou to shoot sparrows, and using the jade of Heshi to resist crows. Wanting to continue the Dharma of the Tathagata in this way is too much like leaving Zhengzhou and taking the Cao Gate. Moreover, the abbot of Yunmen Temple is invited to Fashi Temple today, what should be said for the sentence of speaking for people? An eighty-year-old man plays with an embroidered ball, passing directly through the heart of the Yangyu River.' Ascending the hall in spring, picking up the staff, tapping it once, and saying: 'First hit the head of the spring ox.' Tap it again and say: 'Then hit the tail of the spring ox.' Startling the void, entering the lotus root silk. Shakyamuni Buddha (Shìjiāmóunífó, Sakyamuni Buddha) has no way to hide, Maitreya Buddha (Mílèfó, Maitreya Buddha) hurriedly flees thousands of miles. Manjushri Bodhisattva (Wénshū Púsà, Manjusri Bodhisattva) knows where to land, claps his hands and laughs, very happy. Moreover, what is he happy about? The spring breeze entered the door last night, and thousands of lotus flowers were seen sprouting from the mortar mouth. Ascending the hall, giving an example: Zen Master Ba Jiao instructed the public, saying: 'If you have a staff (zhuzhangzi, Zen staff), I will give you a staff; if you don't have a staff, I will take away your staff.' The Zen Master said: 'Want to know the intention of Zen Master Ba Jiao? It is better to tell the dream of returning to those who want to practice.' Ascending the hall, thousands of houses and pavilions, a gust of wind, only know that the sleeves feel cool, do not feel the leaves falling in the garden. If you can understand this, then everything is true. If you still can't understand, then let's greet each other with greetings. Ascending the hall, giving an example: The Diamond Sutra (Jin Gang Jing, Diamond Sutra) says: 'The Buddha told Subhuti (Xūpútí, Subhuti): In the country where you are, the Tathagata knows all the minds of all beings.' Why? 'The Tathagata says that all minds are not minds, and that is called mind.' Want to understand? The spring breeze is proud, the horse's hooves are fast, and the scenery of Chang'an is seen in one day. A monk asked: 'The Buddhas of the past set an example, prohibiting going out and living quietly.'
未審是何宗旨。曰。琉璃缽門托須彌。僧便喝。師便打。 問。知師久韞囊中寶。大衣臨筵乞借看。曰。猛虎𦘕蛾眉。云。今日小出大遇也。曰。劍去久矣。不須刻舟。云。只如真覺示眾道。南山有條鱉鼻蛇。汝等諸人切須好看。未審此意如何。曰。黑雲遮古路。云。長慶道。今日堂中大有人喪身失命。意作么生。曰。抱劍入桑林。云。只如雲門將拄杖攛向雪峰面前。峰作怕勢。又且如何。曰。一家有事百家忙。云。玄沙道。用南山作么聻。曰。也要大家知。云。古人恁么提持。成得甚麼邊事。曰。兩兩三三。成群作隊。 問。禾山四打鼓。意旨如何。曰。下下打著。云。打著后如何。曰。不在鼓聲中。頭頭皆漏泄。云。雪峰見僧來。連輥出三個毬子。又且如何。曰。兄弟添十字。云。學人未曉。乞師再指。曰。退步思量愁殺人。淳熙甲午春。偶微恙。寶文傳公自得赴漕江左。聞而省之。值師偃息。即召曰。和尚。惺惺著。師應曰。已與侍郎相見了也。傳曰。一釣便上。師曰。也不可放過。傳謂侍僧曰。誰言渠病。師曰。雪上加霜。翊日。剃沐更衣。書偈已。端然坐亡。乃三月二十三日也。阇維。數珠不壞。獲設利五色。窆于東山之缽那塔。壽六十九。臘四十有三。
臨安府凈慈混源曇密禪師
天臺人。
【現代漢語翻譯】 現代漢語譯本 問：不知您的宗旨是什麼？ 答：琉璃缽門托著須彌山。（琉璃缽：一種缽的材質，須彌：佛教中的山名） 僧人便喝斥。禪師便打。 問：知道禪師您長久以來蘊藏著囊中之寶，想在法會之際借您的大衣看看。 答：猛虎畫著蛾眉。 云：今天小有付出，卻有大的際遇啊。 答：劍已經離開了，不必再刻舟求劍了。 云：就像真覺禪師向大眾開示說，『南山有條鱉鼻蛇，你們這些人一定要好好看清楚。』不知道這其中的意思是什麼？ 答：黑雲遮蔽了古老的道路。 云：長慶禪師說，『今天堂中大有人喪身失命。』這是什麼意思？ 答：抱著劍進入桑樹林。 云：就像雲門禪師將拄杖扔向雪峰禪師面前，雪峰禪師做出害怕的樣子，這又該如何理解？ 答：一家有事，百家都忙。 云：玄沙禪師說，『要南山做什麼呢？』 答：也要讓大家都知道。 云：古人這樣提持，成就了什麼事情？ 答：兩兩三三，成群結隊。 問：禾山四打鼓，意旨是什麼？ 答：下下都打著。 云：打著之後又如何？ 答：不在鼓聲中，處處都泄露了。 云：雪峰禪師看見僧人來，連續滾出三個球，這又該如何理解？ 答：兄弟添十字（指'死'字）。 云：學人還不明白，請禪師再次指點。 答：退一步思量，愁死人。 淳熙甲午年春天，我偶然得了小病，寶文傳公從漕江左回來，聽到訊息就來探望我。正趕上禪師休息，就叫道：『和尚，清醒著！』 禪師應道：『已經和侍郎相見了。』 傳公說：『一釣就上鉤了。』 禪師說：『也不可放過。』 傳公對侍奉的僧人說：『誰說他病了？』 禪師說：『雪上加霜。』 第二天，禪師剃頭洗澡，更換衣服，寫完偈語后，端正地坐著去世了。那是三月二十三日。火化后，數珠沒有燒壞，得到五色的舍利子。安葬在東山的缽那塔。 享年六十九歲，僧臘四十三年。 臨安府凈慈混源曇密禪師 天臺人。 English version Question: I don't know what your doctrine is. Answer: The crystal bowl door supports Sumeru. (Crystal bowl: a type of bowl material, Sumeru: a mountain name in Buddhism) The monk then scolded. The Zen master then hit. Question: Knowing that you, Zen master, have long treasured the treasure in your bag, I would like to borrow your robe to see it at the Dharma assembly. Answer: A fierce tiger paints moth eyebrows. Said: Today's small payment, but there is a big encounter. Answer: The sword has left, no need to carve a boat to seek a sword. Said: Just like Zen Master Zhenjue instructed the public, 'There is a turtle-nosed snake in Nanshan, you people must see it clearly.' I don't know what the meaning of this is? Answer: Black clouds cover the ancient road. Said: Zen Master Changqing said, 'Today, many people in the hall have lost their lives.' What does this mean? Answer: Holding a sword into the mulberry forest. Said: Just like Zen Master Yunmen threw his staff in front of Zen Master Xuefeng, and Zen Master Xuefeng made a fearful appearance, how should this be understood? Answer: One family has something to do, and a hundred families are busy. Said: Zen Master Xuansha said, 'What do you want Nanshan for?' Answer: Also let everyone know. Said: The ancients held on like this, what did they accomplish? Answer: In twos and threes, in groups. Question: What is the meaning of Heshan's four drummings? Answer: Every hit hits. Said: What happens after hitting? Answer: Not in the sound of the drum, everything is leaked. Said: Zen Master Xuefeng saw the monk coming and rolled out three balls in a row, how should this be understood? Answer: Brothers add a cross (referring to the word 'death'). Said: The student does not understand, please Zen master point out again. Answer: Taking a step back and thinking about it is worrying to death. In the spring of Chunxi Jiawu, I accidentally got a minor illness. Duke Baowen Chuan came back from Caojiangzuo and came to see me when he heard the news. Just in time for the Zen master to rest, he called out: 'Monk, wake up!' The Zen master replied: 'I have already met the servant.' Duke Chuan said: 'One fishing is hooked.' The Zen master said: 'You can't let it go either.' Duke Chuan said to the serving monk: 'Who said he was sick?' The Zen master said: 'Adding frost to snow.' The next day, the Zen master shaved his head, took a bath, changed his clothes, and after writing the verse, he passed away sitting upright. That was March 23rd. After cremation, the rosary was not burned, and five-colored relics were obtained. Buried in the Patna Pagoda of Dongshan. He lived to be sixty-nine years old, and had been a monk for forty-three years. Zen Master Tanmi Hunyuan of Jingci in Lin'an Prefecture A native of Tiantai.
【English Translation】 Question: I don't know what your doctrine is. Answer: The crystal bowl door supports Sumeru. (Crystal bowl: a type of bowl material, Sumeru: a mountain name in Buddhism) The monk then scolded. The Zen master then hit. Question: Knowing that you, Zen master, have long treasured the treasure in your bag, I would like to borrow your robe to see it at the Dharma assembly. Answer: A fierce tiger paints moth eyebrows. Said: Today's small payment, but there is a big encounter. Answer: The sword has left, no need to carve a boat to seek a sword. Said: Just like Zen Master Zhenjue instructed the public, 'There is a turtle-nosed snake in Nanshan, you people must see it clearly.' I don't know what the meaning of this is? Answer: Black clouds cover the ancient road. Said: Zen Master Changqing said, 'Today, many people in the hall have lost their lives.' What does this mean? Answer: Holding a sword into the mulberry forest. Said: Just like Zen Master Yunmen threw his staff in front of Zen Master Xuefeng, and Zen Master Xuefeng made a fearful appearance, how should this be understood? Answer: One family has something to do, and a hundred families are busy. Said: Zen Master Xuansha said, 'What do you want Nanshan for?' Answer: Also let everyone know. Said: The ancients held on like this, what did they accomplish? Answer: In twos and threes, in groups. Question: What is the meaning of Heshan's four drummings? Answer: Every hit hits. Said: What happens after hitting? Answer: Not in the sound of the drum, everything is leaked. Said: Zen Master Xuefeng saw the monk coming and rolled out three balls in a row, how should this be understood? Answer: Brothers add a cross (referring to the word 'death'). Said: The student does not understand, please Zen master point out again. Answer: Taking a step back and thinking about it is worrying to death. In the spring of Chunxi Jiawu, I accidentally got a minor illness. Duke Baowen Chuan came back from Caojiangzuo and came to see me when he heard the news. Just in time for the Zen master to rest, he called out: 'Monk, wake up!' The Zen master replied: 'I have already met the servant.' Duke Chuan said: 'One fishing is hooked.' The Zen master said: 'You can't let it go either.' Duke Chuan said to the serving monk: 'Who said he was sick?' The Zen master said: 'Adding frost to snow.' The next day, the Zen master shaved his head, took a bath, changed his clothes, and after writing the verse, he passed away sitting upright. That was March 23rd. After cremation, the rosary was not burned, and five-colored relics were obtained. Buried in the Patna Pagoda of Dongshan. He lived to be sixty-nine years old, and had been a monk for forty-three years. Zen Master Tanmi Hunyuan of Jingci in Lin'an Prefecture A native of Tiantai.
族盧氏。年十二去家。師資福道榮。十六圓具。習臺教。棄依大慧于徑山。未幾。往謁雪巢一．此庵元。入門留東．西禪。無省。遂之泉南教忠。求決于晦庵。俾悅眾。會解事歸前資。偶舉香嚴擊竹因緣。豁然契悟。述偈呈庵。與賢沙未徹語詰之。無滯。庵曰。子今始可見妙喜矣。即禮辭。至梅陽。服勤四載。乾道辛卯。出住苕溪上方。次遷臺城．紫籜．鴻福．萬年。淳熙甲辰夏。 詔居凈慈。 上堂。諸佛出世。打劫殺人。祖師西來。吹風放火。古今善知識。佛口蛇心。天下衲僧。自投籠檻。莫有天然氣概特達丈夫。為宗門出一隻手。主張佛法者么。良久。曰。設有。也須斬為三段。 上堂。德山小參不答話。千古叢林成話霸。問話者三十棒。慣能說訶說夯。時有僧出。的能破的。德山便打。風流儒雅。某甲話也未問。頭上著枷。腳下著匣。你是那裡人。一回相見一傷神。新羅人。把手笑欣欣。未踏船舷。好與三十棒。依前相廝誑。混源今日恁么批判責情。好與三十棒。且道是賞是罰。具參學眼者。試請辨看。戊申十二月望。偈書入寂。壽六十九。臘五十四。
西禪此庵守凈禪師法嗣
福州乾元宗穎禪師
上堂。卓拄杖曰。性燥漢只在一槌。遂靠拄杖曰。靈利人不勞再舉。而今莫有靈利底么。良
【現代漢語翻譯】 現代漢語譯本 族盧氏（俗家姓盧）。十二歲離家，師從資福道榮。十六歲受具足戒，學習天臺宗的教義。後來放棄天臺宗，前往徑山依止大慧宗杲。不久，又去拜訪雪巢和此庵元。入門后留在東禪、西禪，但沒有開悟。於是前往泉南教忠寺，嚮晦庵求教，並負責悅眾（使大眾喜悅）。一次偶然提起香嚴智閑擊竹開悟的因緣，豁然開悟。寫偈呈給此庵元，此庵元與賢沙用未徹的話語詰問他，他都能對答如流，沒有滯礙。此庵元說：『你現在才算可以見到妙喜（大慧宗杲）了。』於是他告辭離開，前往梅陽，在那裡服勤四年。乾道辛卯年，出任苕溪上方寺住持，之後又遷往臺城、紫籜、鴻福、萬年寺。淳熙甲辰年夏天，奉詔住持凈慈寺。 上堂說法：諸佛出世，如同打劫殺人；祖師西來，如同吹風放火。古今的善知識，都是佛口蛇心；天下的衲僧（出家人），都是自投羅網。難道沒有天然氣概、特立獨行的丈夫，為宗門出一隻手，主張佛法嗎？』良久，說：『即使有，也必須斬為三段。』 上堂說法：德山宣鑒小參時不回答問題，千古叢林都以此為話柄。問話的人要挨三十棒，他慣於呵斥和棒打。當時有個僧人出來說：『確實能破斥。』德山便打他，真是風流儒雅。我話還沒問，頭上就戴著枷鎖，腳下就穿著刑具。你是哪裡人？一回相見一傷神。』（僧人回答：）『新羅人。』（混源禪師說：）『握手笑著歡迎。還沒踏上船舷，就該打三十棒，還是像以前一樣互相欺騙。混源我今天這樣批判責問，也該打三十棒。且說這是賞還是罰？具有參學眼力的人，請辨別看看。』戊申年十二月十五日，寫偈后入寂，享年六十九歲，僧臘五十四年。 西禪此庵守凈禪師的法嗣。 福州乾元宗穎禪師 上堂說法：卓拄杖說：『性子急躁的人只需一槌。』於是靠著拄杖說：『靈敏的人不用再次舉起。現在難道沒有靈敏的人嗎？』良久。
【English Translation】 English version The Venerable Lu was from the Lu clan (his secular surname was Lu). He left home at the age of twelve and studied under Zifu Daorong. At sixteen, he received the full precepts and studied the teachings of the Tiantai school. Later, he abandoned Tiantai and went to Jingshan to rely on Dahui Zonggao. Soon after, he visited Xuechao and C庵 Yuan (C庵 Yuan). After entering, he stayed in Dongchan and Xichan, but did not attain enlightenment. So he went to Quannan Jiaozhong Temple to seek guidance from Huian and was responsible for Yuezhong (pleasing the assembly). Once, he accidentally mentioned the cause and condition of Xiangyan Zhixian's enlightenment by striking bamboo, and he suddenly became enlightened. He wrote a verse and presented it to C庵 Yuan, who, along with Xiansha, questioned him with incomplete words, but he was able to answer fluently without any hindrance. C庵 Yuan said, 'Now you can finally see Miaoxi (Dahui Zonggao).' So he bid farewell and left, going to Meiyang, where he served diligently for four years. In the year Xinmao of the Qiandao era, he became the abbot of Shangfang Temple in Tiaoxi, and then moved to Taicheng, Zituo, Hongfu, and Wannian Temple. In the summer of the year Jiachen of the Chunxi era, he was ordered to reside at Jingci Temple. Ascending the Dharma hall, he said: 'The Buddhas appear in the world like robbers killing people; the Patriarchs came from the West like blowing wind and setting fire. The good teachers of ancient and modern times are all Buddhas with snake hearts; the monks of the world are all throwing themselves into the net. Is there no man of natural spirit and independent character who will lend a hand to the sect and advocate the Dharma?' After a long silence, he said, 'Even if there is, he must be cut into three pieces.' Ascending the Dharma hall, he said: 'When Deshan Xuanjian did not answer questions during small gatherings, the ancient monasteries all took this as a topic of conversation. Those who ask questions will be beaten thirty times, he is accustomed to scolding and beating. At that time, a monk came out and said, 'Indeed, he can refute.' Deshan then beat him, truly elegant and refined. I haven't even asked a question, and I'm already wearing shackles on my head and fetters on my feet. Where are you from? One meeting, one heartbreak.' (The monk replied:) 'A Silla person.' (Zen Master Hunyuan said:) 'Shake hands and welcome with a smile. Before even setting foot on the ship's side, you should be beaten thirty times, still deceiving each other as before. Hunyuan, I am criticizing and questioning like this today, and I should also be beaten thirty times. Now, is this a reward or a punishment? Those with the eye of a student, please discern and see.' On the fifteenth day of the twelfth month of the year Wushen, he wrote a verse and entered Nirvana, at the age of sixty-nine, with fifty-four years as a monk. The Dharma successor of Zen Master Ci'an Shoujing of Xichan. Zen Master Zongying of Qianyuan Temple in Fuzhou Ascending the Dharma hall, he struck the staff and said, 'An impatient person only needs one strike.' Then, leaning on the staff, he said, 'A clever person doesn't need to raise it again. Now, is there no clever person?' After a long silence.
久。比擬張麟。兔亦不遇。
天童應庵曇華禪師法嗣
慶元府天童密庵咸杰禪師
七閩福清人也。 上堂曰。牛頭橫說豎說。不知有向上關捩子。有般漆桶輩。東西不辨。南北不分。便問如何是向上關捩子。何異開眼尿床。華藏有一轉語。不在向上向下。千手大悲摸索不著。雨寒無處曬眼。今日普請。佈施大眾。良久。曰。達磨大師。無當門齒。 上堂。世尊不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。懸羊頭。賣狗肉。趙州勘庵主。貴買賤賣。分文不直。只如文殊是七佛之師。因甚出女子定不得。河天月暈魚分子。槲葉風微塵養茸。 上堂。卓拄杖曰。迷時只迷這個。復卓一下曰。悟時只悟這個。迷悟雙忘。糞埽堆頭重添榼𢶍。莫有向東涌西沒全機獨脫處道得一句底么。若道不得。華藏自道去也。擲拄杖曰。三十年後。 上堂。舉。死心和尚示眾云。一人所在要須到。半人所在也須到。無人所在亦須親到一回。召大眾曰。三邊一箭收功后。四海何愁不太平。
南書記者
三山人。久依應庵。于趙州狗子無佛生話。豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人殺打定。庵見。喜其脫略。紹興末。終於歸宗。
道場無庵法全禪師法嗣
常
【現代漢語翻譯】 現代漢語譯本 很久了，（就像）比擬張麟（一樣）。兔子也（一樣）不會遇到。
天童應庵曇華禪師的法嗣
慶元府天童密庵咸杰禪師
是七閩福清人。上堂說法：『牛頭（指牛頭法融禪師）橫說豎說，不知有向上關捩子（關鍵）。有般漆桶輩（指愚笨的人），東西不辨，南北不分，便問如何是向上關捩子，這和睜眼尿床有什麼區別？華藏（指華藏世界）有一轉語，不在向上向下，千手大悲（指千手觀音）也摸索不著，雨寒無處曬眼。今日普請（指集體勞作），佈施大眾。』良久，說：『達磨大師（指菩提達摩），無當門齒（沒有門牙）。』上堂說法：『世尊（指釋迦牟尼佛）不說說，拗曲作直（顛倒是非）。迦葉（指摩訶迦葉）不聞聞，望空啟告。馬祖（指馬祖道一）即心即佛，懸羊頭，賣狗肉。趙州（指趙州從諗）勘庵主，貴買賤賣，分文不直。只如文殊（指文殊菩薩）是七佛之師，因甚出女子定不得？河天月暈魚分子，槲葉風微塵養茸。』上堂說法：『卓拄杖說：迷時只迷這個。』復卓一下說：『悟時只悟這個。迷悟雙忘，糞埽堆頭重添榼𢶍（比喻多餘）。莫有向東涌西沒全機獨脫處道得一句底么？若道不得，華藏自道去也。』擲拄杖說：『三十年後。』上堂說法：『舉死心和尚示眾云：一人所在要須到，半人所在也須到，無人所在亦須親到一回。』召大眾說：『三邊一箭收功后，四海何愁不太平。』
南書記者
三山人。很久跟隨應庵禪師，于趙州狗子無佛性生話，豁然契悟。有偈語說：『狗子無佛性，羅睺星入命。不是打殺人，被人殺打定。』應庵禪師見了，喜歡他的脫略。紹興末年，終於歸宗。
道場無庵法全禪師的法嗣
常
【English Translation】 English version For a long time. Like comparing to Zhang Lin. The rabbit also will not encounter (it).
Successor of Chan Master Ying'an Tanhua of Tiantong
Chan Master Mi'an Xianjie of Tiantong Temple in Qingyuan Prefecture
Was a native of Fuqing in Qimin. Entering the hall, he said: 'Niu Tou (referring to Chan Master Niu Tou Farong) speaks horizontally and vertically, not knowing there is an upward latch. There are those of the lacquer bucket type (referring to foolish people), who cannot distinguish east from west, or north from south, and then ask what is the upward latch. What difference is there from opening your eyes and wetting the bed? Huazang (referring to the Huazang World) has a turning phrase, not in upward or downward, even the Thousand-Handed Great Compassionate One (referring to Avalokiteśvara with a thousand hands) cannot find it, and there is nowhere to dry your eyes in the cold rain. Today, we are doing universal labor (referring to collective work), giving to the masses.' After a long silence, he said: 'Damo (referring to Bodhidharma), the Great Master, has no front teeth.' Entering the hall, he said: 'The World Honored One (referring to Shakyamuni Buddha) speaks without speaking, twisting the crooked to make it straight. Kasyapa (referring to Mahākāśyapa) hears without hearing, making proclamations to the empty sky. Mazu (referring to Mazu Daoyi) says mind is Buddha, hanging a sheep's head, selling dog meat. Zhao Zhou (referring to Zhao Zhou Congshen) examines the hermitage master, buying dear and selling cheap, not worth a penny. Just like Mañjuśrī (referring to Mañjuśrī Bodhisattva) is the teacher of the Seven Buddhas, why can't he get out of the female's samadhi? A halo around the moon in the river sky means the fish are dividing, a slight wind in the oak leaves means the dust is growing fluff.' Entering the hall, he said: 'Striking the staff, he said: When deluded, you are only deluded by this.' Striking it again, he said: 'When enlightened, you are only enlightened by this. Forgetting both delusion and enlightenment, adding another flask to the dung heap (a metaphor for superfluity). Is there anyone who can say a phrase about the place where the whole mechanism emerges and disappears in the east and west, completely detached? If you cannot say it, Huazang will say it himself.' Throwing the staff, he said: 'Thirty years later.' Entering the hall, he said: 'Citing the late Xinhe Shangshi Zhongyun: One person must be where to go, half a person must also go, no one must also personally go back. 'Called the public said: 'After the three sides of an arrow to collect the work, the four seas why worry too peaceful.'
The Southern Book Recorder
A person from Sanshan. He followed Ying'an for a long time, and suddenly awakened to the story of Zhao Zhou's dog having no Buddha-nature. He had a verse saying: 'The dog has no Buddha-nature, Rahu star enters fate. It's not that I'm killing people, but that I'm destined to be killed.' Ying'an saw it and liked his detachment. At the end of Shaoxing, he finally returned to his ancestral temple.
Successor of Chan Master Wu'an Faquan of Daochang
Often
州華藏伊庵有權禪師
上堂曰。今朝結卻布袋口。明眼衲僧莫亂走。心行滅處解翻身。噴嚏也成師子吼。栴檀林。任馳驟。剔起眉毛頂上生。剜肉成瘡露家醜。 上堂。禪。禪。無黨無偏。迷時千里隔。悟在口皮邊。
大溈行禪師法嗣
常德府德山涓禪師
潼川人也。 上堂。橫拄杖曰。一二三四五六七。七六五四三二一。循環逆順數將來。數到未來無盡日。因七見一。見一亡七。踏破大虛空。鐵牛也汗出。絕氣息。無軌跡。擲拄杖曰。更須放下這個。始是參學事畢。 上堂。見見之時。見非是見。見猶離見。見不能及。遂喝曰。鯨吞海水盡。露出珊瑚枝。眾中忽有衲僧出來道。長老休寐語。卻許伊具一雙眼。 上堂。拈拄杖曰。有時奪人不奪境。拄杖子七縱八橫。有時奪境不奪人。山僧七顛八倒。有時人境兩俱奪。拄杖子與山僧削跡吞聲。有時人境俱不奪。卓拄杖曰。伴我行千里。攜君過萬山。忽若撞著臨濟大師時如何。師喝曰。未明心地印。難透祖師關。
雙林用禪師法嗣
婺州三峰卯禪師
上堂。舉野狐話曰。不落不昧。誣人之罪。不昧不落。無繩自縛。可憐柳絮隨春風。有時自西還自東。
嘉泰普燈錄卷第二十一
音釋
玿音韶 遁音鈍
【現代漢語翻譯】 現代漢語譯本 州華藏伊庵有權禪師
上堂開示說：『今天把布袋口紮緊了，聰明的僧人不要亂跑。心念和行為都止息的地方就能翻身解脫，打個噴嚏也像是獅子吼。在栴檀（zhāntán，檀香）林里，可以盡情馳騁。如果豎起眉毛在頭頂上生長，那就是剜肉補瘡，暴露家醜。』
上堂開示說：『禪，禪，沒有偏袒。迷惑時，相隔千里；領悟時，就在嘴邊。』
大溈行禪師的法嗣
常德府德山涓禪師
是潼川人。
上堂開示說：『橫著拄杖說，一二三四五六七，七六五四三二一。循環往復地數，數到未來也沒有盡頭。因為七而見到一，見到一就忘記七。踏破大虛空，鐵牛也嚇得流汗。斷絕氣息，沒有軌跡。』扔掉拄杖說：『更需要放下這個，才是參學完畢。』
上堂開示說：『當見的時候，見不是真正的見。見還離開了見，見就無法到達。』於是大喝一聲說：『鯨魚吞盡海水，露出珊瑚枝。』人群中忽然有個僧人出來說：『長老不要說夢話。』這樣才算他具備一雙慧眼。
上堂開示說：『有時奪取人而不奪取境，拄杖七縱八橫。有時奪取境而不奪取人，山僧七顛八倒。有時人和境都奪取，拄杖和山僧都消失得無影無蹤。有時人和境都不奪取。』拄著拄杖說：『陪伴我走過千里，帶著你翻過萬山。』如果遇到臨濟（Línjì）大師時該怎麼辦？禪師大喝一聲說：『沒有明白心地的印證，難以通過祖師的關卡。』
雙林用禪師的法嗣
婺州三峰卯禪師
上堂開示說，引用野狐禪的故事說：『不落入空也不落入頑空，這是誣陷人的罪過。不頑空也不落入空，這是自己用繩索捆綁自己。可憐的柳絮隨著春風飄蕩，有時向西，有時向東。』
《嘉泰普燈錄》卷第二十一
音釋
玿（sháo）音韶，遁（dùn）音鈍
【English Translation】 English version Zen Master Youquan of Huazang Hermitage in Zhou
In the Dharma Hall, he said: 'Today, I tie up the mouth of the cloth bag. Clear-eyed monks, don't run around recklessly. Where the mind and actions cease, one can turn around and be liberated. Even a sneeze becomes a lion's roar. In the sandalwood (zhāntán) forest, gallop as you please. If you raise your eyebrows and they grow on top of your head, that's like cutting flesh to make a sore, exposing the family's shame.'
In the Dharma Hall, he said: 'Zen, Zen, without partiality. When deluded, it's a thousand miles away; when enlightened, it's right at your lips.'
Successor of Zen Master Xing of Dawei
Zen Master Juan of Deshan in Changde Prefecture
He was from Tongchuan.
In the Dharma Hall, he said, holding up his staff: 'One, two, three, four, five, six, seven; seven, six, five, four, three, two, one. Counting forwards and backwards in a cycle, counting to the endless days of the future. Because of seven, see one; seeing one, forget seven. Shatter the great void, and even the iron ox sweats. Cut off breath, without a trace.' Throwing down his staff, he said: 'You must let go of this even more, then the matter of study is finished.'
In the Dharma Hall, he said: 'When seeing sees, seeing is not seeing. Seeing is still apart from seeing; seeing cannot reach it.' Then he shouted: 'The whale swallows the sea, revealing coral branches.' Suddenly, a monk in the assembly came out and said: 'Elder, stop talking in your sleep.' Only then is he allowed to have a pair of eyes.
In the Dharma Hall, he said, holding up his staff: 'Sometimes, one seizes the person but not the environment; the staff goes seven horizontal and eight vertical. Sometimes, one seizes the environment but not the person; the mountain monk stumbles seven times and falls eight times. Sometimes, both person and environment are seized; the staff and the mountain monk vanish without a trace. Sometimes, neither person nor environment is seized.' Striking the staff, he said: 'Accompany me for a thousand miles, carry you over ten thousand mountains.' What if you encounter Master Linji (Línjì)?' The master shouted: 'Without understanding the seal of the mind-ground, it's difficult to pass the ancestral teacher's barrier.'
Successor of Zen Master Yong of Shuanglin
Zen Master Mao of Sanfeng in Wuzhou
In the Dharma Hall, he cited the story of the wild fox Zen, saying: 'Not falling into emptiness, not falling into dullness, this is the crime of falsely accusing people. Not dull, not falling into emptiness, this is binding oneself with ropes. Pitiful willow catkins drift with the spring breeze, sometimes to the west, sometimes to the east.'
Jia Tai Pu Deng Lu, Volume Twenty-One
Phonetic Annotations
玿 (sháo) sounds like 韶, 遁 (dùn) sounds like 鈍
晷音鬼 昉音仿 騅音錐 瀏音留 颣盧對切 參音森 焠七內切 肄羊至切 贛音紺 霎山洽切 韞音蘊 籜音托 槲音斛 嚏音帝 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十二
平江府報恩光孝禪寺(臣)僧 (正受) 編
聖君
太宗皇帝
以 聖極真諦而 廣辟度門。 間發元機。鮮克如對者。如 幸相國府。見僧看經。 上問。看底是甚麼經。云。仁王經。 上曰。既是朕經。為甚卻在卿手裡。僧無對(雪竇明覺重顯禪師后嘗代對曰。皇天無親。唯德是輔)。 幸開寶塔。 問僧。卿是甚人。云。塔主。 上曰。朕之塔為甚麼卿作主。僧無對(明覺代對曰。盍國咸知)。因僧見。 上問。卿居甚處。云。廬山臥云庵。 上曰。朕聞臥云深處不朝天。為甚到此。僧無對(明覺代對曰。難逃至化)。僧入對次。奏云。 陛下還記得么。 上曰。甚處相見來。奏云。靈山一別。直至如今。 上曰。卿以何為驗。僧無對(明覺代對［巳］。貧道得得而來)。京寺回祿。藏經悉為煨燼。僧欲乙 宣賜。 召問。昔日摩騰不燒。如今為甚卻燒。僧無對(明覺代對曰。陛下不忘付囑)。上嘗夢神人報云。請 陛下發菩提心。因早朝 宣問左右街。菩
【現代漢語翻譯】 現代漢語譯本 晷(guǐ，日影)音鬼，昉(fǎng，開始)音仿，騅(zhuī，青白雜色的馬)音錐，瀏(liú，清澈)音留，颣(lèi)盧對切，參(shēn)音森，焠(cuì，淬火)七內切，肄(yì，學習)羊至切，贛(gàn)音紺，霎(shà)山洽切，韞(yùn，蘊藏)音蘊，籜(tuò，筍殼)音托，槲(hú，一種樹木)音斛，嚏(tì，打噴嚏)音帝。 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十二
平江府報恩光孝禪寺(臣)僧 (正受) 編
聖君
太宗皇帝
以『聖極真諦』而廣開度化之門，時常闡發精妙的禪機，很少有人能恰當應對。例如，太宗皇帝駕臨相國府，看見僧人在看經書。皇上問：『看的是什麼經？』僧人回答：『《仁王經》。』皇上說：『既然是朕的經，為什麼卻在你手裡？』僧人無言以對（雪竇明覺重顯禪師後來曾代為回答說：『皇天無親，唯德是輔』）。 太宗皇帝駕臨開寶塔，問僧人：『你是什麼人？』僧人回答：『塔主。』皇上說：『朕的塔為什麼你來做主？』僧人無言以對（明覺代為回答說：『盍國咸知』）。 有僧人進見，皇上問：『你住在哪裡？』僧人回答：『廬山臥云庵。』皇上說：『朕聽說臥云深處不朝天，你為什麼到這裡來？』僧人無言以對（明覺代為回答說：『難逃至化』）。 僧人入朝對答，奏道：『陛下還記得嗎？』皇上說：『在哪裡相見過？』奏道：『靈山一別，直至如今。』皇上說：『你以什麼為憑證？』僧人無言以對（明覺代為回答：『貧道得得而來』）。 京城寺廟遭遇火災，所藏經書全部化為灰燼。僧人想要請求皇上宣賜經書，皇上召見並問道：『昔日摩騰不燒經書，如今為什麼卻燒了？』僧人無言以對（明覺代為回答說：『陛下不忘付囑』）。 皇上曾經夢見神人告知說：『請陛下發菩提心。』因此在早朝時，向左右街宣問此事，菩
【English Translation】 English version 晷(guǐ, shadow of the sun) pronounced guǐ, 昉(fǎng, beginning) pronounced fǎng, 騅(zhuī, piebald horse) pronounced zhuī, 瀏(liú, clear) pronounced liú, 颣(lèi) rhymes with 盧, 參(shēn) pronounced shēn, 焠(cuì, to quench) rhymes with 七內, 肄(yì, to study) rhymes with 羊至, 贛(gàn) pronounced gàn, 霎(shà) rhymes with 山洽, 韞(yùn, to contain) pronounced yùn, 籜(tuò, bamboo sheath) pronounced tuò, 槲(hú, a kind of tree) pronounced hú, 嚏(tì, to sneeze) pronounced dì. 卍 New Supplement to the Buddhist Canon, Volume 79, No. 1559, Jiatai Pudeng Lu (Jiatai Era Record of the Lamp)
Jiatai Pudeng Lu, Volume 22
Compiled by (Your Servant) Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery in Pingjiang Prefecture
The Holy Ruler
Emperor Taizong
He widely opened the gate of salvation with the 'Supreme Truth of the Holy Ultimate,' and often expounded profound Zen principles, but few could respond appropriately. For example, when Emperor Taizong visited the Prime Minister's residence, he saw a monk reading scriptures. The Emperor asked: 'What scripture are you reading?' The monk replied: 'The Sutra of Humane Kings (Rénwáng jīng).' The Emperor said: 'Since it is My Sutra, why is it in your hands?' The monk was speechless (Zen Master Xuedou Mingjue Chongxian later offered a substitute answer: 'Heaven has no favorites; it only assists virtue'). Emperor Taizong visited the Kaibao Pagoda and asked a monk: 'Who are you?' The monk replied: 'The Pagoda Master.' The Emperor said: 'Why do you preside over My Pagoda?' The monk was speechless (Mingjue offered a substitute answer: 'The whole country knows'). A monk came to see the Emperor, and the Emperor asked: 'Where do you reside?' The monk replied: 'Lushan (Mount Lu) Woyun (Lying Cloud) Hermitage.' The Emperor said: 'I have heard that those deep in Woyun do not pay homage to the Emperor. Why have you come here?' The monk was speechless (Mingjue offered a substitute answer: 'It is difficult to escape perfect transformation'). A monk entered the court and reported: 'Does Your Majesty remember?' The Emperor said: 'Where have we met before?' The monk replied: 'Since our separation at Ling Mountain (spiritual mountain), it has been until now.' The Emperor said: 'What is your proof?' The monk was speechless (Mingjue offered a substitute answer: 'This poor monk has come with great effort'). The monasteries in the capital suffered a fire, and all the stored scriptures were reduced to ashes. A monk wanted to request the Emperor to bestow scriptures. The Emperor summoned him and asked: 'In the past, She Moteng (Kāśyapa Mātanga) did not burn scriptures, but why are they burned now?' The monk was speechless (Mingjue offered a substitute answer: 'Your Majesty does not forget the entrustment'). The Emperor once dreamed that a divine being told him: 'Please, Your Majesty, arouse the Bodhi mind.' Therefore, during the morning court, he inquired about this matter from the left and right streets, Bodhi
提心作么生髮。街無對(明覺代對曰。實謂今古罕聞)。智寂大師進三界圖。 上問。朕在那一界中。寂無對(保寧仁勇禪師嘗代對曰。 陛下何處不稱尊)。一日。朝罷。擎缽問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對(慈明楚圓禪師后嘗代對曰。 陛下有力。白雲端禪師拈曰。且道腕頭有力。主天下有力。試請斷看)。
真宗皇帝
臨御以來。 歷覽貝文。 探賾祖教。乃于華嚴曉然自得。嘗 制偈曰。寂寂太虛空。湛湛如秋水。拂拭本無塵。不屬張王李。因建智海勝藍。偉冠都下。廣延禪衲。馳 詔正覺本逸禪師主之。逸至。入對稱 旨。賜前偈令和。逸謝 恩已。𨤲為四章。一曰。寂寂太虛空。何人達此宗。本來無一物。佛祖永潛蹤。二曰。湛湛如秋水。此心誰可委。唯有悟空人。相逢只彈指。三曰。拂拭本無塵。青天月一輪。堂堂無掛礙。全露法王身。四曰。不屬張王李。從來自家底。山河及大地。通身無不是。 上大悅。乃 錫正覺號。
仁宗皇帝
垂佛心以治天下。四夷來。王 欲隆宗教。乃 詔僧懷璉入對便殿。 命升座。稱 旨。賜號大覺禪師。 制詩頌褒之。餘二十首。及 提綱語二篇。璉嘗進偈。中有圓相。 上因制頌二章 賜璉曰。今伏睹凈
【現代漢語翻譯】 現代漢語譯本 如何提起這顆心？街無對（明覺代回答說：『實在說是古今罕見』）。智寂大師進獻三界圖。皇上問：『朕在哪一界中？』智寂無對（保寧仁勇禪師曾代為回答說：『陛下何處不稱尊？』）。一日，退朝後，皇上拿著缽問丞相王隨說：『既然在大庾嶺頭提不起，為什麼卻在朕手裡？』王隨無對（慈明楚圓禪師後來曾代為回答說：『陛下有力。』白雲端禪師拈出說：『且說腕頭有力，還是主天下有力？試請判斷看看。』）。
真宗皇帝
臨朝以來，廣泛閱讀佛經，深入研究祖師教誨，于《華嚴經》豁然開悟。曾作偈語說：『寂寂太虛空，湛湛如秋水。拂拭本無塵，不屬張王李。』因此建造智海勝藍，雄偉壯麗，冠絕都城。廣招禪僧，下詔正覺本逸禪師主持。本逸禪師到后，入朝對答符合皇上心意，皇上賜予之前的偈語讓他唱和。本逸禪師謝恩后，作了四章偈語。一曰：『寂寂太虛空，何人達此宗。本來無一物，佛祖永潛蹤。』二曰：『湛湛如秋水，此心誰可委。唯有悟空人，相逢只彈指。』三曰：『拂拭本無塵，青天月一輪。堂堂無掛礙，全露法王身。』四曰：『不屬張王李，從來自家底。山河及大地，通身無不是。』皇上非常高興，於是賜予『正覺』的稱號。
仁宗皇帝
以佛心治理天下，四方夷族來朝。皇上想要弘揚佛教，於是下詔僧懷璉入殿覲見，命其升座，宣稱皇上旨意，賜號大覺禪師，並作詩頌揚他，共二十餘首，以及提綱語二篇。懷璉曾進獻偈語，其中有圓相。皇上因此作頌二章賜予懷璉說：『今伏睹凈』
【English Translation】 English version How does one raise this mind? Jie Wu Dui (Jie Wu Dui (name of a person) Mingjue Dai replied: 'It is truly said to be rare in ancient and modern times'). Great Master Zhiji presented the Three Realms Diagram. The Emperor asked: 'In which realm am I?' Zhiji had no reply (Zen Master Renyong of Baoning once replied on his behalf: 'Where does Your Majesty not deserve respect?'). One day, after court, holding a bowl, the Emperor asked Prime Minister Wang Sui: 'Since it cannot be lifted at the top of Dayu Ridge (Dayu Ridge, a mountain pass), why is it in My hand?' Sui had no reply (Zen Master Chuyuan of Ciming later replied on his behalf: 'Your Majesty has strength.' Zen Master Baiyun Duan picked it up and said: 'Let's talk about whether the wrist has strength, or the ruler of the world has strength? Please judge and see').
Emperor Zhenzong
Since ascending the throne, he has extensively read Buddhist scriptures and deeply studied the teachings of the patriarchs, and suddenly realized the meaning of the 'Avatamsaka Sutra (Huayan Jing)'. He once composed a verse saying: 'Silent is the vast emptiness, clear is like autumn water. Wiping away, there is originally no dust, it does not belong to Zhang, Wang, or Li.' Therefore, he built the Zhisheng Lan (Zhisheng Lan, a temple) , magnificent and surpassing all in the capital. He widely recruited Zen monks and issued an edict to Zen Master Benyi of Zhengjue to preside over it. After Zen Master Benyi arrived, his answers in court conformed to the Emperor's wishes, and the Emperor bestowed upon him the previous verse to harmonize with. After Zen Master Benyi thanked him, he composed four verses. The first says: 'Silent is the vast emptiness, who understands this sect? Originally there is not a single thing, the Buddhas and Patriarchs forever hide their traces.' The second says: 'Clear is like autumn water, to whom can this mind be entrusted? Only those who have awakened to emptiness, meet and only snap their fingers.' The third says: 'Wiping away, there is originally no dust, a round moon in the blue sky. Dignified and without hindrance, fully revealing the Dharma King's body.' The fourth says: 'It does not belong to Zhang, Wang, or Li, it has always been one's own. Mountains and rivers and the great earth, throughout the body, there is nothing that is not it.' The Emperor was very pleased and bestowed upon him the title 'Zhengjue'.
Emperor Renzong
Governing the world with a Buddha's heart, the barbarians from all directions came to court. The Emperor wanted to promote Buddhism, so he issued an edict summoning the monk Huailian to enter the palace to meet him, ordering him to ascend the seat, proclaiming the Emperor's will, bestowing the title of Great Awakened Zen Master, and composing poems to praise him, more than twenty in total, as well as two essays of outlines. Huailian once presented a verse, which contained a perfect circle. The Emperor therefore composed two chapters of praise and bestowed them upon Huailian, saying: 'Now I respectfully behold the pure'
因長老於禪偈內𦘕圓相○。此人人皆有。除鈍根下愚人。不曉裡面無安排鼻孔處。呵呵。又一重案底。寡學淺近敢吟頌一首。一曰。接引本無言。出沒任往還。元無添減處。但同秋月圓。二曰。愚蒙全不會。上聖卒難知。三十年年後。更添一暈兒。令璉箋註。璉注已。並進三偈。乞歸林下。 上注璉頌一首。仍 宣諭曰。山即如如體也。將安歸乎。令再住京國。且興佛法。璉頌曰。千蔟雲山萬壑流。 上曰。佛法廣大。非只渠壑也。歸心終老此峰頭。 上曰。不止峰頭。更審細。莫錯也。朝昏但祝堯多壽。 上曰。但是含生皆同天壽也。一炷檀煙滿石樓。 上曰。遍法界白煙灰息也。璉復進二頌稱 謝。有曰。中使傳 宣出 禁闈。 再令臣此住禪扉。青山未許藏千拙。白髮將何補 萬幾。 霄露恩波方湛湛。林泉情味苦依依。 堯仁況是如天闊。應任孤雲自在飛。二十日。 賜羅扇一把。題元寂頌于其上。又嘗 制修心頌曰。初祖安禪在少林。不傳經教但傳心。後人若悟真如性。密意由來妙理深。明年春。璉堅辭。 上從之。特賜 御容一軸。以 示不忘之意。
徽宗皇帝
踐祚之初。 留神禪奧。 詔芙蓉道楷禪師住持法雲。以 問宗要。二年。佛國禪師惟白奏所集宗門續燈錄三十卷。 上賜其序。
【現代漢語翻譯】 現代漢語譯本： 因長老在禪偈中畫了一個圓相（○，指佛性或真如）。這個（佛性）人人都有，除了那些遲鈍愚笨的人。他們不明白這圓相里面沒有安排鼻孔的地方（意指佛性無形無相，不可執著）。呵呵，又多了一樁公案。我學識淺薄，斗膽吟誦一首偈語。第一首說：『接引本無言，出沒任往還，元無添減處，但同秋月圓。』（接引本來就沒有言語，出沒來去任其自然，原本就沒有增減之處，就像秋天的月亮一樣圓滿。）第二首說：『愚蒙全不會，上聖卒難知，三十年年後，更添一暈兒。』（愚昧的人完全不會，即使是上聖也很難知道，三十年之後，或許會多一層領悟。）令璉箋註（奉旨讓璉進行註釋）。璉註釋完畢，並進獻三首偈語，請求歸隱山林。 皇上批註璉的頌詞一首，並宣諭說：『山就像如如之體（指佛性），要歸向哪裡呢？』命令他繼續留在京城，弘揚佛法。璉頌曰：『千蔟雲山萬壑流。』（無數的雲山，萬千的溪流。）皇上說：『佛法廣大，不僅僅是山谷。』『歸心終老此峰頭。』（一心想在此山峰終老。）皇上說：『不止是山峰，要更仔細地審視，不要錯了。』『朝昏但祝堯多壽。』（早晚只是祝願皇上長壽。）皇上說：『但是所有有生命的都和上天一樣長壽。』『一炷檀煙滿石樓。』（一炷檀香的煙霧瀰漫石樓。）皇上說：『遍佈整個法界，白煙消散。』璉再次進獻兩首頌詞稱謝，其中一首說：『中使傳宣出禁闈，再令臣此住禪扉。青山未許藏千拙，白髮將何補萬幾。霄露恩波方湛湛，林泉情味苦依依。堯仁況是如天闊，應任孤雲自在飛。』（皇上的使者傳達旨意從宮中出來，再次命令我住在這禪房。青山不允許我隱藏我的笨拙，白髮又將如何彌補您的萬機。皇上的恩澤像天上的露水一樣深厚，對山林泉水的感情卻難以割捨。皇上的仁德像天空一樣寬廣，應該允許我像孤雲一樣自由自在地飛翔。） 二十日，皇上賜予羅扇一把，並在上面題寫了元寂頌。又曾經創作修心頌說：『初祖安禪在少林，不傳經教但傳心。後人若悟真如性，密意由來妙理深。』（初祖達摩在少林寺安心禪修，不傳授經教只傳授心法。後人如果領悟了真如自性，就會明白這其中的秘密，原來妙理如此之深。）明年春天，璉堅決辭官，皇上同意了他的請求，特意賜予御容一軸，以此表示不忘之意。 徽宗皇帝 剛即位的時候，就留心於禪宗的奧妙。詔令芙蓉道楷禪師住持法雲寺，並向他詢問宗要。二年，佛國禪師惟白進獻了他所編輯的《宗門續燈錄》三十卷，皇上為這本書寫了序。
【English Translation】 English version: Because the elder drew a circle (○, referring to Buddha-nature or Suchness) in his Chan verse. Everyone has this (Buddha-nature), except for those dull and foolish people. They don't understand that there is no place for nostrils arranged inside this circle (meaning Buddha-nature is formless and without characteristics, not to be clung to). Hehe, another case record. I, with my shallow learning, dare to chant a verse. The first one says: 'The guide has no words, appearing and disappearing at will, originally without addition or subtraction, but like the autumn moon, round.' The second one says: 'The foolish completely don't understand, even the highest sage finds it difficult to know, after thirty years, perhaps another halo will be added.' Ordered Lian to annotate (ordered Lian to make annotations). Lian finished annotating and presented three verses, requesting to return to the mountains and forests. The Emperor annotated one of Lian's eulogies and proclaimed: 'The mountain is like the Suchness-body (referring to Buddha-nature), where do you want to return to?' Ordered him to continue staying in the capital and promote Buddhism. Lian eulogized: 'Thousands of clustered clouds, mountains and ten thousand flowing ravines.' The Emperor said: 'The Buddha-dharma is vast, not just ravines.' 'Returning the heart to grow old at this peak.' The Emperor said: 'Not just the peak, examine more carefully, don't be mistaken.' 'Morning and evening, only wish Yao (the Emperor) long life.' The Emperor said: 'But all living beings share the same longevity as Heaven.' 'A stick of sandalwood smoke fills the stone building.' The Emperor said: 'Filling the entire Dharma realm, the white smoke dissipates.' Lian again presented two eulogies to express gratitude, one of which said: 'The imperial envoy conveys the decree from the forbidden palace, ordering your subject to stay in this Chan room again. The green mountains do not allow me to hide my clumsiness, how can white hair compensate for your myriad affairs. The dew of grace is so abundant, the taste of forests and springs is bitterly reluctant. The Emperor's benevolence is as vast as the sky, you should allow the solitary cloud to fly freely.' On the twentieth day, the Emperor bestowed a painted fan and inscribed the Yuanji (Perfect Stillness) eulogy on it. He also once composed a Cultivating the Mind eulogy, saying: 'The first patriarch practiced Chan in Shaolin, not transmitting scriptures but transmitting the mind. If later people realize the Suchness-nature, they will understand the secret meaning, the profound principle is so deep.' Next spring, Lian firmly resigned, and the Emperor granted his request, specially bestowing a portrait of himself, to show his intention of not forgetting. Emperor Huizong At the beginning of his reign, he paid attention to the mysteries of Chan. He ordered Chan Master Furong Daokai to preside over Fayun Temple and asked him about the essentials of the sect. In the second year, Chan Master Foguo Weibai presented thirty volumes of the 'Continued Records of the Lamp of the Sect', which he had compiled, and the Emperor wrote a preface for the book.
政和三年夏四月。嘉州道傍有大樹。風雷所摧。一僧晏坐樹內。髭發被體。指爪繞身。本州以事具奏。獲 旨令。迎至京師供養。時西天總持以金磬出其定。乃問。何代僧。曰。我東林遠法師之弟也。因游峨眉。不記時代。遠無恙否。持曰。遠法師晉人也。去世七百年矣。遂不復語。持曰。師欲何歸。曰。陳留縣。即復入定。 帝命繪其像。頒行天下。並 制三頌。一曰。七百年前老古錐。定中訊息許誰知。爭如只履西歸去。生死徒勞木作皮。二曰。藏山于澤亦藏身。天下無藏道可親。寄語莊周休擬議。樹中不是負趨人。三曰。有情身不是無情。彼此人人定里身。會得菩提本無樹。不須辛苦問盧能。
高宗皇帝
以 神武平海內。三教 一致。尤 宅心少林之道。 潛龍時。差侍臣韓子扆往天寧寺。 命主僧佛果禪師克勤升堂。勤據座說偈二章。曰。善因招善果。種穀不生豆。大福德人修。大福德人受。八萬四千波羅蜜。一毫端上已圓成。棒頭喝下承當得。高步毗盧頂上行。時靖康元年三月二十五日也。越三日。 覆命升堂。勤遂舉。天竺有王者。嘗往見一祖師。即請說法。祖曰。大王。來時好道。去如來時。王嘆伏。勤拈曰。佛法是世法。世法即佛法。直道而行。風行草偃。若未委悉。重說偈言。去也
【現代漢語翻譯】 現代漢語譯本： 政和三年（公元1113年）夏四月，嘉州（今四川樂山）道旁有一棵大樹，被風雷摧毀。一個僧人端坐在樹內，鬍鬚頭髮覆蓋全身，手指甲纏繞身體。嘉州地方官員將此事詳細上奏朝廷，皇帝下旨，將僧人迎至京師供養。當時西天（指印度）來的總持（精通佛法的僧人）用金磬敲擊，試圖使其出定。總持便問：『是哪個朝代的僧人？』僧人回答：『我是東林寺遠法師（慧遠大師）的師弟，因為遊歷峨眉山，不記得是什麼時代了。遠法師現在安好嗎？』總持說：『遠法師是晉朝人，去世已經七百年了。』僧人便不再說話。總持問：『師父想去哪裡？』僧人說：『陳留縣。』說完又再次入定。皇帝命令畫師畫下他的畫像，頒行天下，並親自作了三首頌詩。第一首說：『七百年前的老修行，定中的訊息有誰知道？不如像達摩祖師那樣隻身西歸，生死輪迴只是徒勞，如同木頭一樣。』第二首說：『將山藏在沼澤中，也如同藏身一樣，天下沒有可以隱藏的道。告訴莊周不要再猜測了，樹中的僧人不是逃避世事的人。』第三首說：『有情眾生不是無情之物，彼此都是在禪定中的人。領會了菩提本無樹的道理，就不需要辛苦地去問惠能了。』
高宗皇帝（趙構）
憑藉神武平定了海內，使儒、釋、道三教達到一致。尤其潛心於少林禪宗之道。在他還是潛龍（指未登基時）的時候，派遣侍臣韓子扆前往天寧寺，命令住持僧人佛果禪師克勤升座說法。克勤禪師登上法座，說了兩首偈語。第一首說：『善因招來善果，種穀子不會生出豆子。大福德之人修行，大福德之人才能承受。八萬四千種波羅蜜法門，在一根毫毛的尖端上就已經圓滿完成。在棒喝之下能夠承擔領會，就能高步走在毗盧佛的頭頂上。』當時是靖康元年（公元1126年）三月二十五日。過了三天，皇帝再次命令克勤禪師升座說法。克勤禪師於是舉了一個例子：『天竺（印度）有一位國王，曾經去拜見一位祖師，並請求祖師說法。祖師說：『大王，來的時候怎麼樣，回去的時候就怎麼樣。』國王聽后歎服。』克勤禪師拈出此事說：『佛法就是世間法，世間法就是佛法，正直地去做，就像風吹過，草就倒伏一樣。如果還不明白，我再說一首偈語：去也。』
【English Translation】 English version: In the fourth month of summer in the third year of Zhenghe (1113 AD), there was a large tree by the roadside in Jia Prefecture (present-day Leshan, Sichuan), which was destroyed by wind and thunder. A monk was sitting in meditation inside the tree, his beard and hair covering his body, and his fingers and nails wrapped around him. The local officials of Jia Prefecture reported the matter in detail to the court, and the emperor issued an edict to welcome the monk to the capital for support. At that time, Zongchi (a monk proficient in Buddhism) from Xitian (India) tried to bring him out of meditation by striking a golden chime. Zongchi then asked: 'Which dynasty's monk are you?' The monk replied: 'I am the younger brother of Dharma Master Yuan (Master Huiyuan) of Donglin Temple. Because I traveled to Mount Emei, I don't remember what era it is. Is Dharma Master Yuan well?' Zongchi said: 'Dharma Master Yuan was a person of the Jin Dynasty and passed away seven hundred years ago.' The monk then stopped speaking. Zongchi asked: 'Where does the master want to go?' The monk said: 'Chenliu County.' After saying that, he entered meditation again. The emperor ordered painters to paint his portrait and distribute it throughout the country, and he personally composed three eulogies. The first one said: 'The old practitioner of seven hundred years ago, who knows the news in meditation? It is better to return to the West alone like Bodhidharma, the cycle of birth and death is in vain, like wood.' The second one said: 'Hiding a mountain in a swamp is like hiding oneself, there is no way to hide in the world. Tell Zhuang Zhou not to guess anymore, the monk in the tree is not a person who escapes from the world.' The third one said: 'Sentient beings are not inanimate objects, each other are people in meditation. Understanding the principle that Bodhi has no tree, there is no need to ask Huineng with hardship.'
Emperor Gaozong (Zhao Gou)
By virtue of his divine martial prowess, he pacified the country and brought the three teachings of Confucianism, Buddhism, and Taoism into harmony. He was particularly devoted to the Chan School of Shaolin. When he was still a potential dragon (referring to when he had not yet ascended the throne), he sent the attendant Han Ziyi to Tianning Temple and ordered the abbot, Chan Master Foguo Keqin, to ascend the seat and preach. Chan Master Keqin ascended the Dharma seat and spoke two verses. The first one said: 'Good causes bring good results, planting millet does not produce beans. People with great blessings cultivate, and people with great blessings can receive. Eighty-four thousand Paramita Dharma gates are already perfectly completed on the tip of a single hair. If you can bear and understand under the stick and shout, you can walk high on the top of Vairochana Buddha.' At that time, it was the twenty-fifth day of the third month of the first year of Jingkang (1126 AD). Three days later, the emperor again ordered Chan Master Keqin to ascend the seat and preach. Chan Master Keqin then gave an example: 'There was a king in Tianzhu (India) who once went to see a patriarch and asked the patriarch to preach. The patriarch said: 'Great King, how you came, so shall you return.' The king was amazed after hearing this.' Chan Master Keqin picked up on this matter and said: 'The Buddha-dharma is the worldly dharma, and the worldly dharma is the Buddha-dharma. Do it honestly, just like the wind blows, and the grass falls. If you still don't understand, I will say another verse: Go.'
至簡至易。最尊最貴。往還千聖頂𩕳頭。世出世間不思議。彈指圓成八萬門。一超直入如來地。韓錄三偈以進 上。題其後曰。靖康改元四月初一。觀佛果禪師善偈。理趣高妙云。二年。即皇帝位。未幾。 幸維揚。十一月。 詔勤詣 行在引對。至 闕下。 上遣中使八人翊之。 賜座。 上曰。朕一一記得。昨過泗洲。見普照佛心長老。稱是師弟子。朕亦素知師禪道高妙。可得聞乎。勤曰。 陛下以 仁孝治天下。率土生靈咸被 光澤。雖草木昆蟲。各得其所。此佛祖所傳之心也。此心之外。無別有心。若別有心。非佛祖之心矣。 上大喜曰。可賜圓悟禪師號。勤謝畢。 上曰。師居金山何如。勤曰。臣老且病。愿歸林下。 上曰。不可。天下名山惟師擇居之。勤固辭。 上曰。何山可住。勤曰。愿投老云居。 上從其請。勤復奉曰。 陛下既以佛心而化育生靈。萬邦稽首。臣亦當傳佛心宗。以酬覆壽。 賜茶罷。傳 宣引謁五府。經夕奉 旨五府。以次就雍熙寺請開堂演法。
孝宗皇帝
道自 生知。 性由 天縱。 在普安潛藩。一聞徑山佛日宗杲禪師之道。委內都監往問要旨。杲作偈以獻。及 建邸。復令內侍赍束帛等。 命杲就山為眾說法。 大書妙喜庵三字。仍 制贊 賜之。杲演成四偈
【現代漢語翻譯】 現代漢語譯本： 至簡至易，最為尊貴。往來於諸佛菩薩的頭頂之上，世間和出世間都不可思議。彈指之間便可圓滿成就八萬法門，一躍直入如來之地。韓錄進獻了三首偈頌給皇上，並在後面題寫道：『靖康改元四月初一，觀佛果禪師的善妙偈頌，其理趣高妙。』（高宗）二年，即皇帝位。不久，皇帝駕臨維揚。十一月，下詔讓圓悟克勤禪師前往行在覲見。到達闕下後，皇上派遣八名內侍護送他，並賜予座位。皇上說：『朕一一記得，昨天經過泗洲，見到普照佛心長老，稱是你的弟子。朕也一向知道你的禪道高妙，可以聽聞嗎？』克勤回答說：『陛下以仁孝治理天下，天下的生靈都沐浴在您的光輝之下，即使是草木昆蟲，都能各得其所。這正是佛祖所傳的心。這顆心之外，沒有別的心。如果另外有心，那就不是佛祖的心了。』皇上非常高興地說：『可以賜予你圓悟禪師的稱號。』克勤禪師謝恩完畢。皇上說：『你住在金山怎麼樣？』克勤說：『臣年老體弱，希望歸隱山林。』皇上說：『不可。天下的名山任你選擇居住。』克勤堅決推辭。皇上說：『哪個山可以居住？』克勤說：『愿到云居山安度晚年。』皇上聽從了他的請求。克勤又進言說：『陛下既然以佛心來化育生靈，萬國都來朝拜，臣也應當傳揚佛心宗，來報答皇上的恩德。』賜茶完畢，傳旨讓克勤禪師謁見五府官員。經過一夜，奉旨五府官員依次到雍熙寺，請克勤禪師開堂演法。
孝宗皇帝
（孝宗皇帝）生來就懂得道，天性聰慧。在普安潛藩時，一聽到徑山佛日宗杲（Zonggao）禪師的道法，就派遣內都監前去詢問要旨。宗杲作偈進獻。等到孝宗皇帝建立王府，又命令內侍攜帶束帛等禮物，命宗杲到山中為大眾說法，並大書『妙喜庵』三個字，還親自撰寫讚語賜給他。宗杲演化成四首偈頌。
【English Translation】 English version: It is supremely simple and easy, most honored and noble. It travels back and forth over the heads of a thousand sages. The mundane and supramundane are inconceivable. In a snap of the fingers, eighty thousand Dharma gates are perfectly accomplished. With one leap, one directly enters the Tathagata's (Rulai) land. Han Lu presented three verses to the Emperor, and inscribed on the back: 'On the first day of the fourth month of the first year of Jingkang, I observed the virtuous verses of Chan Master Foguo (Foguo), whose principles are profound and wonderful.' In the second year (of Gaozong), he ascended the throne. Not long after, the Emperor visited Weiyang. In November, he issued an edict summoning Chan Master Yuanwu Keqin (Yuanwu Keqin) to appear before him. Upon arriving at the palace, the Emperor sent eight eunuchs to escort him and offered him a seat. The Emperor said, 'I remember clearly that yesterday, while passing through Sizhou, I saw Elder Puzhao Foxin (Puzhao Foxin), who claimed to be your disciple. I have long known of your profound and wonderful Chan path. May I hear it?' Keqin replied, 'Your Majesty governs the empire with benevolence and filial piety, and all living beings within the realm are bathed in your radiance. Even plants and insects each find their place. This is precisely the mind transmitted by the Buddhas and Patriarchs. Outside of this mind, there is no other mind. If there were another mind, it would not be the mind of the Buddhas and Patriarchs.' The Emperor was greatly pleased and said, 'You may be granted the title of Chan Master Yuanwu.' Keqin thanked him. The Emperor said, 'How is it that you reside at Jinshan?' Keqin said, 'Your subject is old and ill and wishes to return to the forests.' The Emperor said, 'That is not permissible. You may choose any famous mountain in the land to reside in.' Keqin firmly declined. The Emperor said, 'Which mountain would you like to live on?' Keqin said, 'I wish to spend my remaining years at Yunju Mountain.' The Emperor granted his request. Keqin further said, 'Since Your Majesty uses the Buddha's mind to nurture living beings, and all nations pay homage, your subject should also transmit the Buddha's mind lineage to repay your kindness.' After tea was served, an edict was issued for Chan Master Keqin to meet with the officials of the Five Departments. After one night, an imperial decree was issued for the officials of the Five Departments to invite Chan Master Keqin to open the Dharma hall and expound the Dharma at Yongxi Temple in turn.
Emperor Xiaozong (Xiaozong)
(Emperor Xiaozong) understood the Dao (Dao) from birth and possessed innate intelligence. While in Qianfan, Puan, upon hearing the Dharma of Chan Master Fori Zonggao (Fori Zonggao) of Jingshan, he sent the Inner Supervisor to inquire about its essence. Zonggao composed a verse to present. When Emperor Xiaozong established his residence, he again ordered the eunuch to bring gifts of silk and commanded Zonggao to preach the Dharma to the masses on the mountain, and he wrote the three characters 'Miaoxi Hermitage' in large letters, and personally wrote a eulogy to bestow upon him. Zonggao elaborated into four verses.
以呈。 上甚喜嘆。 即皇帝位。 詔杲引對。杲稱疾。乃 特賜大慧禪師。一日。因門司黃彥節舉傳燈錄所載二十二祖摩拏羅偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。 上即悟其奧。乾道庚寅冬。景德靈隱禪寺虛席。 詔僧慧遠住持。辛卯春 召見。 上舉不與萬法為侶 問遠是甚麼人語。遠以龐居士奏之(語繁不錄)。壬辰秋。 召入 東閣。 上曰。前日在此閣靜坐。忽思向所舉不與萬法為侶因緣。 朕從這裡有個見處。遠曰。不與萬法為侶。 陛下作么生會。 上曰。四海不為多。遠曰。一口吸盡西江水。又且如何。 上曰。亦未曾欠缺。繼 賜佛海禪師。癸巳春。 駕幸其寺。 御方丈。見遠𦘕像。 問曰。是誰。遠曰。臣之陋質。學者寫以求贊。 上曰。此是𦘕底。那個是真底。遠鞠躬奏曰。春氣和融。恭惟 聖躬萬福。 上大笑。 至東廓觀𦘕壁次。遠奏曰。此乃歷代高僧。 上曰。如今有否。遠曰。西廓底筆尤工。淳熙丙申春。僧德光奉 旨補居靈隱寺。冬十一月。 召對便殿。光舉靈云見桃華悟道偈曰。三十年來尋劍客。幾回葉落又抽枝。自從一見桃華后。直至如今更不疑。奏曰。那裡是他不疑處。 上曰。空手牽鐵牛。 上曰。若問長老。如何祗對。光曰。千聞不如一見。光
復舉。溈山問香嚴。汝試向父母未生已前道一句看。香嚴無對。 上曰。朕有一語。光曰。如何是父母未生已前一句。 上曰。昨夜今朝又明日。示光偈曰。大暑流金石。寒風結凍云。梅華香度遠。自有一枝春。未幾。 賜佛照禪師號。庚子秋。延徑山主僧寶印于選德殿。 上曰。三教聖人本同這個道理。印奏曰。譬如虛空。東西南北初無二也。 上曰。但聖人所立門戶各別爾。孔子以中庸設教。印曰。非中庸之教。何以安立世間。故華嚴亦不壞世間相而成出世間法。法華云。治世語言。資生產業。皆與實相不相違背。 上曰。今之士夫。學孔氏者多。只攻文字。不見夫子之道。不識夫子之心。唯釋迦老子不以文字教人。直指心源。開示眾生。各令悟入。此為殊勝也。印曰。非獨今之學者不見夫子之道。當時十哲如顏子。號為且體。盡其平生力量。只道得個瞻之在前。忽焉在後。如有所立。卓爾。竟捉摸未著。而夫子分明八字打開。與諸弟子曰。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。以此而觀。夫子未嘗迴避諸弟子。而諸弟子自蹉過也。昔張商英丞相云。惟吾學佛。然後能知儒。 上曰。朕意亦謂如此。印曰。臣近見 陛下賜德光長老 御扎曰。今俗人乃有以禪為虛空。以語為戲論。其不知
【現代漢語翻譯】 現代漢語譯本 又舉一例。溈山（Weishan，禪師名）問香嚴（Xiangyan，禪師名）：『你試著說一句在父母未生你之前的話來看看。』香嚴無言以對。 皇上說：『朕有一句話。』光（Guang，禪師名）問：『如何是父母未生之前的一句話？』 皇上說：『昨夜今朝又明日。』並作偈語給光禪師：『大暑流金石，寒風結凍云。梅花香度遠，自有一枝春。』不久，皇上賜予佛照禪師（Fozhao Chanshi）稱號。 庚子年秋，皇上在選德殿召見徑山寺住持僧人寶印（Baoyin）。 皇上說：『儒釋道三教聖人，原本說的就是同一個道理。』寶印奏答說：『譬如虛空，東西南北原本就沒有分別。』 皇上說：『只是聖人所設立的門徑各有不同罷了。孔子以中庸之道設教。』寶印說：『如果沒有中庸之道，又如何安立世間呢？所以《華嚴經》（Huayan Jing）也不破壞世間相，而成就出世間法。《法華經》（Fahua Jing）說：治理世間的語言，資助生產的行業，都與實相不相違背。』 皇上說：『如今的讀書人，學習孔子的人很多，只是攻讀文字，不見孔夫子的道，不認識孔夫子的心。只有釋迦牟尼佛不以文字教人，直指心源，開示眾生，各自令其悟入，這才是殊勝之處。』寶印說：『不只是現在的學者不見孔夫子的道，當時孔子的十位傑出弟子，如顏回（Yan Hui），號稱幾乎完全領會了老師的教誨，用盡一生的力量，也只能說出『瞻之在前，忽焉在後』，好像有所領悟，但終究沒有捉摸到。而孔夫子分明已經把話說得很明白了，對弟子們說：『你們以為我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。我沒有什麼行為不讓你們知道的，這就是我。』由此看來，孔夫子未曾迴避諸位弟子，而是諸位弟子自己錯過了。』 過去張商英（Zhang Shangying）丞相說：『只有我學習佛法，然後才能瞭解儒學。』 皇上說：『朕也認為是這樣。』寶印說：『臣最近看到陛下賜給德光長老（Deguang Zhanglao）的御札上說：現在世俗之人竟然有人認為禪是虛無空洞的，說禪語是戲論，他們實在是不懂啊！』
【English Translation】 English version Again, Weishan (Weishan, a Chan master) asked Xiangyan (Xiangyan, a Chan master), 'Try to say a phrase from before your parents gave birth to you.' Xiangyan was speechless. The Emperor said, 'I have a phrase.' Guang (Guang, a Chan master) asked, 'What is the phrase from before one's parents gave birth?' The Emperor said, 'Last night, this morning, and again tomorrow.' He then presented Guang with a verse: 'The great heat melts metal and stone, the cold wind freezes clouds. The fragrance of plum blossoms travels far, naturally there is a branch of spring.' Not long after, the Emperor bestowed the title of Chan Master Fozhao (Fozhao Chanshi). In the autumn of the Gengzi year, the Emperor summoned Baoyin (Baoyin), the abbot of Jingshan Temple, to the Xuande Hall. The Emperor said, 'The sages of the three teachings, Confucianism, Buddhism, and Taoism, originally spoke of the same principle.' Baoyin replied, 'It is like the void, where there is originally no difference between east, west, north, and south.' The Emperor said, 'It is just that the paths established by the sages are different.' Confucius established teaching with the Doctrine of the Mean.' Baoyin said, 'Without the Doctrine of the Mean, how could the world be established? Therefore, the Huayan Sutra (Huayan Jing) does not destroy the characteristics of the world, but accomplishes the Dharma of transcending the world. The Lotus Sutra (Fahua Jing) says: The language of governing the world, and the industries that support production, do not contradict the true reality.' The Emperor said, 'Today's scholars, many of those who study Confucius only attack the words, not seeing the Way of Confucius, not knowing the Mind of Confucius. Only Shakyamuni Buddha does not teach people with words, but directly points to the source of the mind, enlightening sentient beings, each enabling them to awaken and enter, this is the most excellent.' Baoyin said, 'It is not only today's scholars who do not see the Way of Confucius, but at that time, Confucius' ten outstanding disciples, such as Yan Hui (Yan Hui), who was said to have almost completely understood the teacher's teachings, used all his life's strength, and could only say 'Looking up to it, it is in front; suddenly, it is behind,' as if he had understood something, but in the end he did not grasp it. But Confucius had clearly stated it, saying to his disciples, 'Do you think I have anything to hide? I have nothing to hide from you. There is nothing I do that I do not share with you, this is me.' From this, it can be seen that Confucius never avoided his disciples, but the disciples themselves missed it.' In the past, Prime Minister Zhang Shangying (Zhang Shangying) said, 'Only when I study Buddhism can I understand Confucianism.' The Emperor said, 'I also think so.' Baoyin said, 'Your Majesty recently bestowed a decree upon Elder Deguang (Deguang Zhanglao) which said: Now there are worldly people who think that Chan is empty and that Chan words are frivolous, they really do not understand!'
道也。如此切中今日流俗之病。蓋流俗例以佛法為清凈寂滅之教。遂引莊老之說以合佛意。以臣所觀。莊老立地處。止做得經論中二乘人見解。 上曰。如何見得。印曰。墯肢體。黜聰明。形固可使如槁木。心固可使如死灰。便是二乘人灰心滅智。厭身如桎梏。棄時如雜毒。所以去大乘人遠矣。大乘人眾生度盡。方證菩提。正如伊尹。有一夫不被其澤。若己推而內之溝中。又云。予天民之先覺者也。將以斯道覺斯民也。此便是大乘人履踐處。 上然之。嘗 制布袋和尚贊曰。袋貯乾坤。杖挑日月。藞藞苴苴。僧中之杰。憨憨癡癡。域中之絕。令行兮一棒一條痕。逗機兮殺人須見血。別別分明一點紅爐雪。又嘗 遊戲于圓覺大光明藏中。 備覽諸經。 發於淵默。 疏其至奧。 警悟人天。如釋清凈慧章。至一切障礙。即究竟覺。則曰。菩薩初發心時名始覺。圓覺成就名究竟覺。今見諸障即究竟覺者。蓋已入佛地。無一切差別心也。 釋得念．失念。無非解脫。則曰。得念是無念。失念是有念。佛知諸念本空。了無得失。故皆得解脫。 釋成法．破法。皆名涅槃。則曰。進修曰成。譭謗為破。佛知諸法本空。了無成壞。故皆名涅槃。 釋智慧．愚癡。通為般若。則曰。智慧者。已悟之性。愚癡者。未悟之性。究其本源。
【現代漢語翻譯】 現代漢語譯本： 這是在談論『道』。如此精準地切中了當今世俗的弊病。因為世俗之人常常將佛法視為清凈寂滅的教義，於是引用莊子、老子的學說來附會佛法的真意。依我看來，莊子、老子所立足的境界，只不過是經論中所說的二乘人的見解。 皇上問道：『你如何看出這一點？』 印法師回答說：『拋棄肢體，摒棄聰明，形體固然可以像枯木一樣，心也可以像死灰一般。這便是二乘人灰心滅智，厭惡身體如同桎梏，拋棄世事如同雜毒。所以他們與大乘人的境界相去甚遠。大乘人要度盡一切眾生，才能證得菩提。正像伊尹一樣，如果有一個百姓沒有得到他的恩澤，就好像自己將他推入溝壑之中。伊尹還說：『我是上天百姓中最先覺悟的人，要用這種道來覺悟這些百姓。』這便是大乘人所踐行的境界。』 皇上對此表示贊同。皇上曾經作《布袋和尚贊》說：『布袋里裝滿乾坤，禪杖挑著日月。邋邋遢遢，是僧人中的傑出人物。憨憨癡癡，是世間獨一無二的人。號令施行時，一棒下去就是一條痕跡；啓發機鋒時，殺人不見血。分別得清清楚楚，就像紅爐中的一點雪。』皇上又曾經遊戲于圓覺大光明藏中，遍覽各種經典，從深沉的寂默中有所領悟，闡述佛法最深奧的道理，警醒世人。例如解釋《清凈慧章》，說到『一切障礙，即究竟覺』，就說：『菩薩最初發心時名為始覺，圓覺成就時名為究竟覺。現在見到各種障礙就是究竟覺，是因為已經進入佛的境界，沒有一切分別心。』 解釋『得念』、『失念』，認為無非都是解脫，就說：『得念就是無念，失念就是有念。佛知道一切念頭本來是空，了無得失，所以都能得到解脫。』 解釋『成法』、『破法』，都叫做涅槃（Nirvana），就說：『進修叫做成，譭謗叫做破。佛知道一切法本來是空，了無成壞，所以都叫做涅槃。』 解釋『智慧』、『愚癡』，認為都是般若（Prajna），就說：『智慧是已經覺悟的本性，愚癡是尚未覺悟的本性，追究它的本源，'
【English Translation】 English version: This is discussing the 『Tao』 (the Way). It precisely addresses the ills of today's common practices. Because common people often regard Buddhism as a doctrine of pure tranquility and extinction, they then cite the sayings of Zhuangzi and Laozi to conform to the true meaning of Buddhism. In my view, the realm in which Zhuangzi and Laozi stand is merely the understanding of the Two Vehicles (Hinayana) as described in the scriptures. The Emperor asked: 『How do you see this?』 The Dharma Master Yin replied: 『Abandoning the limbs, discarding intelligence, the body can certainly be like withered wood, and the mind can be like dead ashes. This is the state of mind of those in the Two Vehicles, who are disheartened and extinguish their wisdom, detesting the body as if it were shackles, and discarding worldly affairs as if they were mixed poisons. Therefore, they are far removed from the realm of the Mahayana (Great Vehicle) practitioners. Mahayana practitioners must liberate all sentient beings before they can attain Bodhi (Enlightenment). Just like Yi Yin, if there is one person who has not received his grace, it is as if he himself pushed that person into a ditch. Yi Yin also said: 『I am the first to awaken among the people of Heaven, and I will use this Tao to awaken these people.』 This is the realm practiced by Mahayana practitioners.』 The Emperor agreed with this. The Emperor once wrote 『In Praise of the Cloth Bag Monk』 saying: 『The cloth bag is filled with the universe, the staff carries the sun and moon. Sloppy and unkempt, he is an outstanding figure among monks. Simple and foolish, he is unique in the world. When orders are carried out, one strike leaves a mark; when inspiring opportunities, killing is done without bloodshed. Clearly distinguished, like a speck of snow in a red furnace.』 The Emperor also once played in the Great Luminous Treasury of Perfect Enlightenment, extensively read various scriptures, gained insight from profound silence, expounded the most profound principles of the Dharma, and awakened the world. For example, in explaining the 『Chapter on Pure Wisdom,』 when speaking of 『all obstacles are ultimate enlightenment,』 he said: 『When a Bodhisattva (Enlightenment Being) first aspires to enlightenment, it is called initial enlightenment; when perfect enlightenment is achieved, it is called ultimate enlightenment. Now, seeing all obstacles as ultimate enlightenment means that one has already entered the realm of the Buddha, without any discriminating mind.』 Explaining 『obtaining mindfulness』 and 『losing mindfulness,』 believing that both are nothing but liberation, he said: 『Obtaining mindfulness is non-mindfulness, and losing mindfulness is having mindfulness. The Buddha knows that all thoughts are inherently empty, without gain or loss, so all can attain liberation.』 Explaining 『accomplishing Dharma』 and 『destroying Dharma,』 both are called Nirvana (Extinction), he said: 『Advancing in cultivation is called accomplishment, and slander is called destruction. The Buddha knows that all Dharmas (teachings) are inherently empty, without accomplishment or destruction, so all are called Nirvana.』 Explaining 『wisdom』 and 『ignorance,』 believing that both are Prajna (Wisdom), he said: 『Wisdom is the nature that has already awakened, and ignorance is the nature that has not yet awakened. Investigating its origin,』
同一佛性。故曰通為般若。 釋菩薩．外道所成就法。同是菩提。則曰。菩薩．外道所立之法。雖有邪正之殊。皆是菩提覺性。釋無明．真如。無異境界。則曰。真妄一體。性本解脫。 釋諸戒定慧及淫怒癡。俱是梵行。眾生．國土。同一法性。則曰。涅槃經云。我以佛眼遍觀三界有情無情。一切人法。悉皆究竟。究竟者。即法性也。 釋地獄．天宮。皆為凈土。則曰。佛知善惡二報。皆如空華。故謂苦樂二境。皆為凈土。 釋有性．無性。齊成佛道。則曰。有性。三乘也。無性。闡提也。佛眼觀之。悉皆是佛。 釋一切煩惱。畢竟解脫。則曰。佛謂煩惱本空。故云畢竟解脫。釋法界海慧。照了諸相。猶如虛空。此名如來隨順覺性。則曰。法界海慧者。佛之智慧。如法界之廣。如大海之深故也。其慧光照了諸相。如太虛空。廓然無礙。方為佛之隨順覺性。如孔子之無可無不可是也。
賢臣上
丞相王隨居士
嘗謁首山省念禪師。得言外之旨。自爾踐履益深。竟明大法。至臨終日。書偈曰。𦘕堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。
殿院李琛居士
嘗謁福嚴雅禪師。與論倩女離魂。話未終。雅曰。隨他去也。公曰。師意如何。雅曰。切忌向倩女處著到。公領悟曰。元來卻在
這裡。雅哂之。翌日。同入藏院。時雪竇顯禪師為藏主。公曰。便是藏主那。顯曰。是。公曰。藏中還說著下官么。顯曰。目前可驗。公曰。驗底事作么生。顯曰。不消一劄。公擬議。顯曰。且請殿院歸寮喫茶。坐次。嵐霧忽起。雅曰。殿院遊山。恰阻煙霧。公曰。靈峰聖蹟。為甚麼卻有這個。顯曰。下方無。公擬對。雅曰。藏主壯觀福嚴。顯曰。和尚且莫開眼。公曰。作家。作家。顯曰。殿院尊重。時有道士秀才到院。公曰。三教中。那教最尊。顯起側立。公曰。有口何不道取。顯曰。對天子難言。公曰。休。休。便起。顯曰。適來造次。公喝之。
文定公張方平居士
字安道。知滁州曰。嘗游瑯瑘山。周行廊廡。不忍去。旋抵藏院。有感流涕。指梁間經函曰。此吾前身事也。令取而視之。乃所書楞伽經始二卷。齊沐續之。與前書無少異(前身為此寺知藏。書未終而卒。誓再書故也)。焚香展讀佛語心品。至贊偈曰。世間離生滅。猶如虛空華。智不得有無。而興大悲心。遂洞明己見。書偈曰。一念存生滅。千機縛有無。神鋒輕舉處。透出走盤珠。暮年。出此經示東坡居士。仍以其事語之。坡題其後。刻之浮玉山龍遊寺。
修撰曾會居士
幼與雪竇重顯禪師同舍。及冠。異途。天禧間。值于
【現代漢語翻譯】 現代漢語譯本 這裡，雅哂之。第二天，一同進入藏院。當時雪竇顯禪師（Xuedou Xian Chanshi，雪竇寺的禪師）擔任藏主。張方平說：『你就是藏主嗎？』顯禪師說：『是。』張方平說：『藏中還議論著我這個殿院嗎？』顯禪師說：『目前就可以驗證。』張方平說：『驗證什麼？』顯禪師說：『不需一札（zha，古代的文書）。』張方平猶豫不決。顯禪師說：『請殿院先回寮房喝茶。』坐下後，山嵐霧氣忽然升起。雅哂之說：『殿院遊山，恰好被煙霧阻擋。』張方平說：『靈峰聖蹟，為什麼會有這個？』顯禪師說：『下方沒有。』張方平想要回答。雅哂之說：『藏主壯觀福嚴。』顯禪師說：『和尚暫且不要睜眼。』張方平說：『作家（zuo jia，內行人）。作家。』顯禪師說：『殿院尊重。』當時有道士和秀才來到寺院。張方平說：『三教中，哪個教派最尊貴？』顯禪師起身側立。張方平說：『有口為什麼不說出來？』顯禪師說：『對天子難以啟齒。』張方平說：『罷了。罷了。』便起身離開。顯禪師說：『剛才冒犯了。』張方平呵斥了他。
文定公張方平居士（Zhang Fangping Jushi）
字安道。擔任滁州知州時，曾經遊覽瑯瑘山（Langya Shan）。在廊廡間徘徊，不忍離去。隨後到達藏院，有所感觸而流淚。指著梁間的經函說：『這是我前世的事情。』命人取來觀看，原來是他所書寫的《楞伽經》（Lengqie Jing）的前兩卷。齊沐接著寫完，與之前所寫的沒有絲毫差異（前世是這個寺廟的知藏，書寫未完成就去世了，發誓再寫）。焚香展開閱讀佛語心品，讀到贊偈說：『世間離生滅，猶如虛空華。智不得有無，而興大悲心。』於是徹底明白了自己的見解。書寫偈語說：『一念存生滅，千機縛有無。神鋒輕舉處，透出走盤珠。』晚年，拿出這部經給東坡居士（Dongpo Jushi）看，並將這件事告訴了他。東坡居士在後面題字，刻在浮玉山龍遊寺（Fuyu Shan Longyou Si）。
修撰曾會居士（Zeng Hui Jushi）
年幼時與雪竇重顯禪師（Xuedou Chongxian Chanshi）同住一處。成年後，道路不同。天禧年間，相遇在...
【English Translation】 English version Here, Ya Shan smiled. The next day, they entered the scripture library together. At that time, Zen Master Xuedou Xian (Xuedou Xian Chanshi, Zen master of Xuedou Temple) was the librarian. Zhang Fangping said, 'Are you the librarian?' Zen Master Xian said, 'Yes.' Zhang Fangping said, 'Do they still talk about me, the court official, in the library?' Zen Master Xian said, 'It can be verified immediately.' Zhang Fangping said, 'How is it verified?' Zen Master Xian said, 'No document is needed.' Zhang Fangping hesitated. Zen Master Xian said, 'Please, court official, return to your quarters for tea.' As they sat, mountain mists suddenly arose. Ya Shan said, 'The court official is touring the mountain, but is blocked by the mist.' Zhang Fangping said, 'The sacred sites of Lingfeng, why is there this?' Zen Master Xian said, 'There is none below.' Zhang Fangping was about to reply. Ya Shan said, 'The librarian magnificently oversees Fuyan.' Zen Master Xian said, 'Monk, please do not open your eyes yet.' Zhang Fangping said, 'An expert (zuo jia, insider). An expert.' Zen Master Xian said, 'The court official is respected.' At that time, a Taoist priest and a scholar came to the temple. Zhang Fangping said, 'Among the three teachings, which is the most honored?' Zen Master Xian stood up and stood sideways. Zhang Fangping said, 'Why don't you speak if you have a mouth?' Zen Master Xian said, 'It is difficult to speak before the emperor.' Zhang Fangping said, 'Enough. Enough.' Then he got up to leave. Zen Master Xian said, 'I was rude just now.' Zhang Fangping scolded him.
Layman Zhang Fangping, Duke Wending (Zhang Fangping Jushi)
His courtesy name was Andao. When he was the prefect of Chuzhou, he once visited Langya Mountain (Langya Shan). He lingered in the corridors, unwilling to leave. Then he arrived at the scripture library, felt moved, and shed tears. He pointed to the scripture box between the beams and said, 'This is my affair from a previous life.' He ordered someone to take it and look at it. It turned out to be the first two volumes of the Lankavatara Sutra (Lengqie Jing) he had written. Qi Mu continued to write it, and it was no different from what he had written before (in his previous life, he was the librarian of this temple, and he died before finishing writing, vowing to write it again). He burned incense and unfolded the chapter on the mind of the Buddha's words, and when he read the verse saying, 'The world is apart from birth and death, like a flower in the sky. Wisdom cannot grasp existence or non-existence, yet great compassion arises.' Then he thoroughly understood his own views. He wrote a verse saying, 'One thought dwells on birth and death, a thousand machines bind existence and non-existence. Where the divine blade lightly lifts, it pierces through the running pearl.' In his later years, he showed this sutra to Layman Dongpo (Dongpo Jushi) and told him about this matter. Layman Dongpo wrote an inscription on the back and had it engraved at Longyou Temple on Fuyu Mountain (Fuyu Shan Longyou Si).
Scholar Zeng Hui (Zeng Hui Jushi)
When he was young, he lived with Zen Master Xuedou Chongxian (Xuedou Chongxian Chanshi). When he came of age, they went different ways. During the Tianxi period, they met at...
淮甸。公遂引中庸．大學。參以楞嚴符宗門語句質顯。顯曰。這個尚不與教乘合。況中庸．大學耶。學士要徑捷理會此事。乃彈指一下。曰。但恁么薦取。公于言下領旨。天聖初。公守四明。以書幣迎師補雪竇。既至。公曰。某近與清長老商量趙州勘婆子話。未審端的有勘破處也無。顯曰。清長老道個甚麼。曰。又與么去也。顯曰。清長老且放過一著。學士還知天下衲僧出這婆子圈䙡不得么。公曰。這裡別有個道處。趙州若不勘破婆子。一生受屈。顯曰。勘破了也。公大笑。顯領眾入城緣化。欲見之。閽者以謁禁告。師以偈寄公曰。碧落煙凝雪乍晴。住山情緒寄重城。使君道在未相見。空戀甘棠影里行。公答曰。勞勞世務逐游沈。一性澄明亙古今。目擊道存無阻隔。何須見面始知心。即請公。見問曰。道存無阻。因甚入來不得。顯曰。他日見別處長老。學士不請舉向伊。公曰。舉著又何妨。顯曰。山僧罪過。公曰。好。好。顯應喏喏。
郎中許式居士
守隆興時。從洞山聰禪師(或曰足公山主)得正法眼。一日。與泐潭澄．上藍溥坐次。澄問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。澄曰。聞答泗州大聖在揚州出現底。是否。公曰。別點茶來。澄曰。名不虛傳。公曰
【現代漢語翻譯】 現代漢語譯本： 淮甸。學士范仲淹於是引用《中庸》、《大學》的語句，並參照《楞嚴經》的符和宗門的語句來提問，意在使其更加顯明。顯明禪師說：『這些尚且不符合佛教的教義，更何況是《中庸》、《大學》呢？學士想要快速理解這件事，』於是彈了一下手指，說：『只要這樣領會。』范仲淹在言語之下領悟了禪旨。天聖初年，范仲淹任職四明，用書信和財物迎接顯明禪師來修復雪竇寺。顯明禪師到達后，范仲淹說：『我最近與清長老商量趙州勘婆子的話，不知究竟有沒有勘破之處？』顯明禪師問：『清長老說了什麼？』范仲淹說：『又是那樣過去了。』顯明禪師說：『清長老且放過一著。學士難道不知道天下僧人都逃不出這婆子的圈套嗎？』范仲淹說：『這裡另有一種說法，趙州如果不勘破婆子，一生都要受委屈。』顯明禪師說：『已經勘破了。』范仲淹大笑。范仲淹帶領眾人進入城中化緣，想要拜見顯明禪師，守門人以禁止謁見為由告知。顯明禪師寫了一首偈寄給范仲淹說：『碧藍的天空煙霧凝結，雪后初晴，我住在山中，將情懷寄託在這重城之中。使君說「道」就在這裡，卻未能相見，只是空自留戀甘棠樹的影子。』范仲淹回答說：『奔波勞碌於世事，追逐著漂浮沉淪，本性澄明，亙古今來皆是如此。親眼所見，道就在眼前，沒有阻隔，何須見面才知心。』隨即邀請顯明禪師相見，問道：『道就在眼前，沒有阻隔，為什麼進不來？』顯明禪師說：『他日見到別處的長老，學士不要把這話舉給他們。』范仲淹說：『舉出來又有什麼妨礙？』顯明禪師說：『山僧罪過。』范仲淹說：『好，好。』顯明禪師應聲說：『喏喏。』
郎中許式居士
在隆興任職時，從洞山聰禪師（或說是足公山主）那裡得到了正法眼。一天，與泐潭澄、上藍溥一起坐著，澄禪師問道：『聽說郎中說「夜坐連雲石，春栽帶雨松」，當時回答洞山禪師什麼話？』許式說：『今日放衙早。』澄禪師說：『聽說回答泗州大聖在揚州出現的事情，是否屬實？』許式說：『另點茶來。』澄禪師說：『名不虛傳。』許式說：
【English Translation】 English version: Huaidian. The scholar Fan Zhongyan then quoted sentences from 'The Doctrine of the Mean' and 'The Great Learning,' and referred to the mantras and Zen phrases from the 'Surangama Sutra' to make his questions clearer. The Chan master Xianming said, 'These are not even in accordance with the teachings of Buddhism, let alone 'The Doctrine of the Mean' and 'The Great Learning'? If the scholar wants to quickly understand this matter,' then he snapped his fingers and said, 'Just understand it like this.' Fan Zhongyan understood the Zen meaning in his words. In the early years of Tiansheng, Fan Zhongyan was in charge of Siming and welcomed Chan master Xianming with letters and wealth to repair Xuedou Temple. After Chan master Xianming arrived, Fan Zhongyan said, 'I have recently discussed the story of Zhaozhou examining the old woman with Elder Qing, and I don't know if there is any breakthrough.' Chan master Xianming asked, 'What did Elder Qing say?' Fan Zhongyan said, 'It has passed like that again.' Chan master Xianming said, 'Elder Qing has let it go for the time being. Does the scholar not know that all the monks in the world cannot escape this old woman's trap?' Fan Zhongyan said, 'There is another way to say it here. If Zhaozhou does not examine the old woman, he will suffer injustice all his life.' Chan master Xianming said, 'He has already examined it.' Fan Zhongyan laughed loudly. Fan Zhongyan led the crowd into the city to seek alms, wanting to visit Chan master Xianming, but the gatekeeper informed him that visits were forbidden. Chan master Xianming wrote a verse and sent it to Fan Zhongyan, saying, 'The blue sky is filled with mist, and the snow has just cleared. I live in the mountains and entrust my feelings to this important city. The magistrate says 'the Way' is here, but we have not met, and I only miss the shadow of the sweet pear tree.' Fan Zhongyan replied, 'Busy with worldly affairs, chasing after floating and sinking, the original nature is clear and bright, the same from ancient times to the present. What is seen with the eyes, the Way is right in front of you, without obstruction, why must we meet to know the heart?' Then he invited Chan master Xianming to meet and asked, 'The Way is right in front of you, without obstruction, why can't you come in?' Chan master Xianming said, 'Another day when you see elders elsewhere, the scholar should not bring this up to them.' Fan Zhongyan said, 'What harm is there in bringing it up?' Chan master Xianming said, 'This monk is guilty.' Fan Zhongyan said, 'Good, good.' Chan master Xianming responded, 'Yes, yes.'
Layman Xu Shi, a high-ranking official
When he was in charge of Longxing, he obtained the true Dharma eye from Chan master Dongshan Cong (or it is said to be Mountain Master Zu Gong). One day, while sitting with Chan master Letan Cheng and Chan master Shanglan Pu, Chan master Cheng asked, 'I heard that the high-ranking official said, 'Sitting on the stone connecting to the clouds at night, planting pine trees in the spring with the rain.' What did you answer Chan master Dongshan at that time?' Xu Shi said, 'I left the office early today.' Chan master Cheng said, 'I heard that you answered about the appearance of the Great Sage of Sizhou in Yangzhou, is that true?' Xu Shi said, 'Bring another pot of tea.' Chan master Cheng said, 'The reputation is not in vain.' Xu Shi said:
。和尚早晚回山。澄曰。今日被上藍覷破。便喝。公曰。不柰船何。打破戽斗。公至上藍僧堂。問首座。年多少。座曰。六十八。公曰。僧臘多少。座曰。四十七。公曰。聖僧得幾夏。座曰。與虛空同受戒。公拍牀板首曰。下官吃飯不似首座吃鹽多。
參政呂慧卿居士
字吉甫。於法界觀研味有年。后看李長者合論。心地豁然。說偈曰。欲見文殊久。馳心向五臺。誰知黃卷上。指出妙光來。
都尉李遵勖居士
字用和。探索宗要有年。聞慈照所舉因緣。頓明大法。述偈曰。參禪須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。照詰而印之。後作照塔銘。其自敘問道始末曰。予早欽風。而虎溪。世之福地也。會師退位。以素緣熟。乃走胥命駕。百舍重研。道將迎意。遂有王城之入。創茲寺居之。獲陪巾屨之侍。諦求眉髓之論。師嘗諭房孺問徑山。禪可學乎。曰。此大丈夫事。非將相之所能為。一旦。聞舉一喝耳聾三日之話。如處蔀室。㸌爾而頓明。如對靈山。聽然而微笑。自此敘弟子禮。或外館開。供妙談。渴聞。旋請入都。留合旬浹。或命駕香剎。時問輕安。服勤左右六週。歲籥。於是確求歸隱者數四。咸緩以他語。貴其延居。亦嘗微露風指。謂吾償汝宿緣。祖禰有記事著傳錄。今
【現代漢語翻譯】 現代漢語譯本： 一位和尚早晚要回山。澄禪師說：『今天被上藍寺的人看破了。』便喝了一聲。這人說：『奈何不了船，打破了戽斗。』這人到了上藍寺的僧堂，問首座：『年齡多大了？』首座說：『六十八。』這人說：『僧臘多少？』首座說：『四十七。』這人說：『聖僧得幾夏？』首座說：『與虛空同受戒。』這人拍著牀板說：『下官吃飯不如首座吃鹽多。』
參政呂慧卿居士（Lü Huiqing，一位官職名稱）
字吉甫，對於法界觀（Dharmadhatu contemplation）研究多年。後來讀了李長者（Li Zhangzhe，人名）的《合論》，心地豁然開朗。作偈說：『想見文殊菩薩（Manjusri）很久了，心馳神往五臺山（Mount Wutai）。誰知道在黃卷（經書）上，指出了妙光（wonderful light）來。』
都尉李遵勖居士（Li Zunxu，一位官職名稱）
字用和，探索宗要（essential teachings）多年。聽到慈照禪師（Cizhao，禪師名號）所舉的因緣（cause and condition），頓時明白了大法（great Dharma）。作偈說：『參禪須是鐵漢，著手心頭便判。直趣無上菩提（Anuttara-samyak-sambodhi），一切是非莫管。』慈照禪師詰問並印可了他。後來作《照塔銘》，其中自述問道的始末說：『我早就欽慕虎溪（Tiger Creek，地名）的風光，那是世間的福地啊。適逢慈照禪師退位，因為我與他有舊緣，於是趕忙前往，不遠千里地重研佛法。慈照禪師將迎我的心意，於是有了我進入王城（royal city）居住的機會。得以陪伴在他身邊，詳細請教眉髓之論（essential teachings）。慈照禪師曾經告訴我，房孺（Fang Ru，人名）問徑山禪師（Jingshan，禪師名號），禪可以學嗎？徑山禪師說：『這是大丈夫的事，不是將相所能為的。』有一天，我聽到慈照禪師舉『一喝耳聾三日』的話頭，如同身處黑暗的房間，突然豁然開朗，如同面對靈山（Mount Ling），聽后欣然微笑。自此我以弟子之禮侍奉慈照禪師，有時在外館開設講座，供養妙談，我渴望聽聞。後來我請求入都，停留了十幾天。有時我駕車前往香剎（fragrant temple），時常問候他的輕安。我在他左右服侍了六年。於是我多次懇求歸隱，慈照禪師都用其他話語來緩和，看重我能延緩居住。慈照禪師也曾經稍微透露風聲，說我償還你宿世的因緣，祖先有記載這件事並著錄在傳記中。』
【English Translation】 English version: A monk was returning to the mountain early and late. Chan Master Cheng said, 'Today I have been seen through by the people of Shanglan Temple.' Then he shouted. The person said, 'What can be done about the boat? The water bailer is broken.' This person went to the monks' hall of Shanglan Temple and asked the head monk, 'How old are you?' The head monk said, 'Sixty-eight.' The person said, 'How many years of monastic life?' The head monk said, 'Forty-seven.' The person said, 'How many summers has the Holy Monk attained?' The head monk said, 'I received the precepts with the void.' The person slapped the bed board and said, 'This official eats less rice than the head monk eats salt.'
Layman Lü Huiqing (Lü Huiqing, a title of official position)
Whose style name was Jifu, had been studying the Dharmadhatu contemplation for many years. Later, after reading Elder Li's (Li Zhangzhe, a person's name) 'Combined Treatise,' his mind suddenly opened. He composed a verse saying, 'I have longed to see Manjusri (Manjusri) for a long time, my heart yearning for Mount Wutai (Mount Wutai). Who knew that on the yellow scrolls (scriptures), the wonderful light (wonderful light) was pointed out.'
Military Commissioner Li Zunxu (Li Zunxu, a title of official position)
Whose style name was Yonghe, had been exploring the essential teachings for many years. Upon hearing the cause and condition (cause and condition) cited by Chan Master Cizhao (Cizhao, a Chan master's title), he suddenly understood the great Dharma (great Dharma). He composed a verse saying, 'To practice Chan, one must be an iron man, making a decisive judgment in one's heart. Go straight to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and don't bother with all rights and wrongs.' Chan Master Cizhao questioned and affirmed him. Later, he wrote the 'Inscription for the Cizhao Pagoda,' in which he narrated the beginning and end of his seeking the Way, saying, 'I have long admired the scenery of Tiger Creek (Tiger Creek, a place name), which is a blessed land in the world. When Chan Master Cizhao retired, because of my past affinity with him, I hurried to go, studying the Dharma diligently from afar. Chan Master Cizhao welcomed my intention, so I had the opportunity to enter the royal city (royal city) to reside. I was able to accompany him, seeking detailed instruction on the essential teachings. Chan Master Cizhao once told me that Fang Ru (Fang Ru, a person's name) asked Chan Master Jingshan (Jingshan, a Chan master's title), 'Can Chan be learned?' Chan Master Jingshan said, 'This is a matter for great men, not something that generals and ministers can do.' One day, I heard Chan Master Cizhao cite the saying 'One shout deafens the ears for three days,' and it was as if I were in a dark room, suddenly enlightened, as if facing Mount Ling (Mount Ling), smiling happily after hearing it. From then on, I served Chan Master Cizhao with the etiquette of a disciple, sometimes opening lectures in the outer hall, offering wonderful talks, which I eagerly listened to. Later, I requested to enter the capital and stayed for more than ten days. Sometimes I drove to fragrant temples (fragrant temple), often asking about his well-being. I served him on his left and right for six years. So I repeatedly begged to retire, but Chan Master Cizhao softened my requests with other words, valuing my extended stay. Chan Master Cizhao also once slightly revealed a hint, saying that I was repaying my past life's affinity with you, and the ancestors have recorded this matter and included it in the biography.'
不可泄。云云。銘曰。離四句。絕百非。嘗以肅國大長公主誕辰。命慈照．石霜．葉縣就第演法。最後葉縣登座。拈拄杖拗折擲地。便下座。公笑曰。老作家手段終別。照曰。都尉亦不得無過。一日。與堅上座送別。公問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處的的事作么生。堅曰。利劍拂開天地靜。霜刀才動鬥牛寒。公曰。恰值今日耳聵。堅曰。一箭落雙鵰。公曰。上座為甚麼著草鞋睡。堅以衣袖一拂。公低頭曰。今日可謂降伏也。堅曰。普化出僧堂。又圓禪師未出世時謁公。公使童子問曰。道得即與上座相見。圓曰。今日特來相看。公又令童子問曰。碑文刊白字。當道種青松。圓曰。不因今日節。餘日定難逢。童子又出曰。都尉言恁么。則與上座相見去也。圓曰。腳頭腳底。公乃出揖坐。復問。我聞西河有金毛師子。是否。圓曰。甚處得這個訊息來。公便喝。圓曰。野干鳴。公又喝。圓曰。恰是。公大笑。同留數日。乃辭。公曰。如何是臨歧一句。圓曰。好自將息。公曰。恁么則不異諸方也。圓曰。都尉見處作么生。公一。放你二十棒。圓曰。專為流通。公拊掌。圓曰。瞎。公曰。好去。圓曰。喏。喏。圓歸唐明。未幾。公遣章介二師訊之。圓于書尾𦘕雙足。寫
【現代漢語翻譯】 現代漢語譯本： 不可泄露。就這樣。銘文說：『離開四句，斷絕百非。』曾經在肅國大長公主誕辰時，命令慈照、石霜、葉縣到府邸演法。最後葉縣登上座位，拿起拄杖拗斷扔在地上，便下座。都尉笑著說：『老作家的手段終究不同。』慈照說：『都尉也不能沒有過失。』 一天，與堅上座送別。都尉問：『最近離開上黨，到達中都，剛剛開始談話，就又要返回虎錫。指著雲屏的翠綠山峰，尋訪雪嶺的清澈溪流，不知此處彼處的事如何是好？』堅說：『利劍拂開天地靜，霜刀才動鬥牛寒。』都尉說：『恰好今天我耳背。』堅說：『一箭落雙鵰。』都尉說：『上座為什麼穿著草鞋睡覺？』堅用衣袖一拂。都尉低頭說：『今天可謂降伏了。』堅說：『普化出僧堂。』 又圓禪師未出世時拜見都尉，都尉讓童子問：『說得出來就與上座相見。』圓說：『今日特來相看。』都尉又令童子問：『碑文刊白字，當道種青松。』圓說：『不因今日節，餘日定難逢。』童子又出來說：『都尉說這樣，就與上座相見去吧。』圓說：『腳頭腳底。』都尉於是出來作揖請坐，又問：『我聽說西河有金毛師子（比喻稀有難得的人才或事物），是否？』圓說：『從哪裡得到這個訊息？』都尉便喝斥。圓說：『野干鳴（比喻低劣之物）。』都尉又喝斥。圓說：『恰是。』都尉大笑，一同住了幾天，於是告辭。都尉說：『如何是臨歧一句？』圓說：『好自將息。』都尉說：『這樣則不異於諸方（其他地方）了。』圓說：『都尉見處作么生？』都尉一，放你二十棒。圓說：『專為流通（傳播佛法）。』都尉拍掌。圓說：『瞎。』都尉說：『好去。』圓說：『喏，喏。』 圓禪師回到唐明，沒過多久，都尉派遣章介二師去問候他。圓禪師在書信末尾畫了雙足，寫道
【English Translation】 English version: It is not to be divulged. Thus it is. The inscription says: 'Depart from the four phrases, sever the hundred negations.' Once, on the birthday of the Grand Princess of Su State, he ordered Cizhao (慈照), Shishuang (石霜), and Yexian (葉縣) to expound the Dharma at her residence. Finally, Yexian ascended the seat, picked up his staff, broke it, and threw it to the ground, then descended from the seat. The Commandant laughed and said, 'The old master's methods are ultimately different.' Cizhao said, 'The Commandant is not without fault either.' One day, he was seeing off the Venerable Jian (堅). The Commandant asked, 'Recently departing from Shangdang (上黨), arriving at Zhongdu (中都), just beginning to converse, you are already returning to Huxi (虎錫). Pointing to the verdant peaks of the Cloud Screen, seeking the clear streams of the Snow Ridge, I wonder, what is the matter with this place and that place?' Jian said, 'A sharp sword sweeps away the stillness of heaven and earth; the frost knife just moves, and the Dipper and Oxen grow cold.' The Commandant said, 'It just so happens that I am deaf today.' Jian said, 'One arrow fells two eagles.' The Commandant said, 'Why does the Venerable sleep in straw sandals?' Jian brushed his sleeve. The Commandant lowered his head and said, 'Today can be said to be subdued.' Jian said, 'Puhua (普化) exits the Sangha hall.' Furthermore, when Zen Master Yuan (圓) had not yet emerged into the world, he visited the Commandant. The Commandant had a young attendant ask, 'If you can speak it, then I will meet with the Venerable.' Yuan said, 'Today I have come especially to see you.' The Commandant again ordered the attendant to ask, 'The inscription on the stele is carved in white characters; plant green pines along the road.' Yuan said, 'If not for today's festival, it would be difficult to meet on other days.' The attendant came out again and said, 'The Commandant says so, then he will go to meet with the Venerable.' Yuan said, 'Foot head, foot bottom.' The Commandant then came out, bowed, and invited him to sit. He then asked, 'I have heard that there is a golden-haired lion (金毛師子, metaphor for rare talent or things) in the Western River, is this true?' Yuan said, 'Where did you get this news?' The Commandant then shouted. Yuan said, 'A jackal howls (野干鳴, metaphor for inferior things).' The Commandant shouted again. Yuan said, 'Exactly.' The Commandant laughed loudly. They stayed together for several days, and then he took his leave. The Commandant said, 'What is the phrase at the crossroads?' Yuan said, 'Take good care of yourself.' The Commandant said, 'In that case, it is no different from other places.' Yuan said, 'What is the Commandant's view?' The Commandant said, 'I will give you twenty blows.' Yuan said, 'Especially for circulation (傳播佛法, spreading the Dharma).' The Commandant clapped his hands. Yuan said, 'Blind.' The Commandant said, 'Farewell.' Yuan said, 'Yes, yes.' Zen Master Yuan returned to Tangming (唐明). Not long after, the Commandant sent the two masters Zhang (章) and Jie (介) to inquire after him. Zen Master Yuan drew a pair of feet at the end of the letter and wrote
來僧名以答之。公作偈寄曰。黑毫千里余。金槨示雙趺。人天都莫測。珍重赤鬚鬍。楊文公會次。遂問。釋迦六年苦行。成得個甚麼邊事。公曰。檐折方知柴束重。其造入妙密。應機無滯類此。及疾篤。命邀圓。圓至。公𦘕此○相。並書偈曰。世界無依。山河匪礙。大法微塵。須彌納芥。拈起幞頭。解下腰帶。若覓生死。問取皮袋。圓見。乃問。如何是都尉本來佛性。公曰。今日熱如昨日。卻問圓。臨行一句作么生道。圓曰。本來無掛礙。隨處任方圓。公曰。晚來睏倦。更不答話。圓曰。無佛處作佛。有尼道堅謂曰。眾生見劫盡大火所燒時。都尉切宜照顧主人翁。公曰。大師與我煎一服藥來。尼無對。公曰。這師姑藥也不會煎。語罷。投枕未安而逝。公于天聖中。以所集宗門廣燈錄三十卷繳進。 上制序冠其卷首。仍 賜入大藏流行。
英公夏竦居士
字子喬。自契機于石門慈照蘊聰禪師(一名谷隱)。日與老衲游。偶上藍溥禪師至。公問。百骸潰散時。那個是長老自家底。溥曰。前月二十離鄿陽。公休去。溥卻問。百骸潰散時。那個是相公自家底。公便喝。溥曰。喝則不無。畢竟那個是相公自家底。公對以偈溥。休認風前第一機。太虛何處著思惟。山僧苦要通訊息。萬里無雲月上時。溥曰。也是弄精魂
【現代漢語翻譯】 現代漢語譯本： 有位來訪的僧人想用言語來回答他。楊億公作了一首偈頌寄給他，說：『黑色的毫毛延伸千里之外，金色的棺槨顯示佛的雙足。人天都無法測度，珍重這位赤須的胡人。』 楊文公在一次聚會中，於是問道：『釋迦牟尼六年苦行，究竟成就了什麼事情？』楊億公說：『房檐折斷才知道柴火捆的沉重。』他的造詣進入了精妙的境界，應機施教沒有滯礙，就像這樣。 等到病情嚴重時，楊億公命人邀請圓。圓到來后，楊億公畫了一個○相，並寫下偈頌說：『世界沒有依靠，山河沒有阻礙。大法如同微塵，須彌山可以容納芥子。』 拿起頭巾，解下腰帶，如果想尋找生死，就去問這個皮囊。圓見了，於是問道：『如何是都尉（楊億公曾任都尉）的本來佛性？』楊億公說：『今天熱得像昨天一樣。』 反過來問圓：『臨終一句該怎麼說？』圓說：『本來就沒有掛礙，隨處都可以是圓滿。』楊億公說：『晚來睏倦，不再回答了。』圓說：『沒有佛的地方就作佛，』 有位尼姑道堅說：『眾生見到劫盡大火燃燒的時候，都尉您一定要照顧好主人翁（指本性）。』楊億公說：『大師您給我煎一服藥來。』尼姑無言以對。楊億公說：『這位師姑連藥都不會煎。』說完，頭剛放到枕頭上就去世了。 楊億公在天聖年間，將他收集的《宗門廣燈錄》三十卷進獻給朝廷，皇上親自撰寫序言放在書卷開頭，並賜予收入大藏經流通。
英公夏竦居士（夏竦，字子喬） 自從在石門慈照蘊聰禪師（又名谷隱）處契悟后，每天與老僧們交往。一次，上藍溥禪師到來，夏竦公問道：『百骸潰散時，哪個是長老您自己的？』 溥禪師說：『上個月二十我離開鄿陽。』夏竦公說：『請休息吧。』溥禪師反過來問：『百骸潰散時，哪個是相公您自己的？』夏竦公便喝斥一聲。溥禪師說：『喝斥是喝斥了，但究竟哪個是相公您自己的？』 夏竦公用偈頌回答溥禪師：『不要認為風前的第一機是真，太虛空中哪裡可以進行思惟？山僧我苦苦想要通達訊息，萬里無雲時，月亮自然升起。』溥禪師說：『這也是在賣弄精魂。』
【English Translation】 English version: A visiting monk wanted to answer him with words. Yang Yi composed a verse and sent it to him, saying: 'Black hair extends thousands of miles, the golden coffin shows the Buddha's feet. Humans and gods cannot fathom it, cherish this red-bearded barbarian.' At a gathering, Yang Wengong then asked: 'What did Shakyamuni achieve after six years of ascetic practice?' Yang Yi said: 'Only when the eaves break do you know the weight of the firewood bundle.' His attainments entered a realm of subtlety, responding to opportunities without hindrance, just like this. When his illness became severe, Yang Yi ordered someone to invite Yuan. After Yuan arrived, Yang Yi drew a ○ symbol and wrote a verse saying: 'The world has no reliance, mountains and rivers have no obstacles. The Great Dharma is like dust, Mount Sumeru can contain a mustard seed.' Picking up his turban and loosening his belt, if you want to seek birth and death, ask this skin bag. When Yuan saw this, he asked: 'What is the original Buddha-nature of the Commandant (Yang Yi once served as Commandant)?' Yang Yi said: 'Today is as hot as yesterday.' He turned around and asked Yuan: 'What should be said at the moment of death?' Yuan said: 'Originally there are no attachments, everywhere can be perfect.' Yang Yi said: 'I am tired tonight and will not answer anymore.' Yuan said: 'Where there is no Buddha, create a Buddha,' A nun named Daojian said: 'When sentient beings see the great fire burning at the end of the kalpa, Commandant, you must take care of the master (referring to the original nature).' Yang Yi said: 'Master, please prepare a dose of medicine for me.' The nun was speechless. Yang Yi said: 'This nun doesn't even know how to prepare medicine.' After speaking, he passed away as soon as his head hit the pillow. During the Tiansheng era, Yang Yi presented the thirty volumes of 'Zongmen Guangdeng Lu' (Extensive Records of the Lamp from the Zen School) that he had collected to the court. The emperor personally wrote a preface at the beginning of the book and granted it to be included in the Tripitaka for circulation.
Layman Yinggong Xia Song (Xia Song, courtesy name Ziqiao) Since his enlightenment with Zen Master Yuncong of Cizhao Temple in Shimen (also known as Guyin), he associated with old monks every day. Once, Zen Master Shanglan Pu arrived, and Duke Xia Song asked: 'When the hundred bones disintegrate, which one is the Elder's own?' Zen Master Pu said: 'I left Qiyang on the twentieth of last month.' Duke Xia Song said: 'Please rest.' Zen Master Pu turned around and asked: 'When the hundred bones disintegrate, which one is the Prime Minister's own?' Duke Xia Song then shouted. Zen Master Pu said: 'Shouting is shouting, but which one is the Prime Minister's own?' Duke Xia Song answered Zen Master Pu with a verse: 'Do not think that the first opportunity before the wind is real, where can one think in the empty sky? This mountain monk is struggling to understand the news, when there are no clouds for ten thousand miles, the moon will naturally rise.' Zen Master Pu said: 'This is also showing off the spirit.'
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節使李端愿居士
兒時在館舍。常閱禪書。長雖婚䆠之。然篤志祖道。遂於後圃築室類蘭若。邀達觀曇穎禪師處之。朝夕咨參。至忘寢食。穎一日視公曰。非示現力。豈致爾哉。柰無個所入何。公問曰。天堂．地獄。畢竟是有是無。請師明說。穎曰。諸佛向無中說有。眼見空華。太尉就有里尋無。手揸水月。堪笑眼前見牢獄不避。心外聞天堂欲生。殊不知忻怖在心。善惡成境。太尉但了自心。自然無惑。公進曰。心如何了。穎曰。善惡都莫思量。公曰。不思量后。心歸何所。穎曰。且請太尉歸宅。公曰。只如人死後。心歸何所。穎曰。未知生。焉知死。公曰。生則某已知之。穎曰。生從何來。公罔措。穎起。揕其胸曰。只在這裡。更擬思量個甚麼。公曰。會得也。穎曰。作么生會。公曰。只知貪程。不覺蹉路。穎拓開曰。百年一夢。今朝方省(有本小異)。既而說偈曰。三十八歲。瞢然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。
禮部楊杰居士
字次公。號無為。歷參諸名宿。晚從天衣義懷禪師游。懷每引老龐機語。令研究深造。后奉祠泰山。雞一鳴。睹日如盤涌。忽大悟。因以有男不婚。有女不嫁之偈別曰。男大須婚。女長須嫁。討甚閑工夫。更說無生
【現代漢語翻譯】 現代漢語譯本：
節度使李端愿居士
年幼時在學館讀書，常常閱讀禪宗書籍。長大后雖然結婚成家，但仍然篤信禪宗的道理。於是在後花園建造房屋，類似蘭若（Aranya，寂靜處，指寺院）。邀請達觀曇穎禪師居住其中，早晚向他請教參禪，甚至忘記了睡眠和飲食。曇穎禪師有一天看著李端愿說：『如果不是佛菩薩的示現之力，怎麼會讓你這樣呢？只是可惜你沒有入門之處啊。』李端愿問道：『天堂（Deva-loka，天人的居所）、地獄（Naraka，受苦之處），究竟是存在還是不存在？請禪師明白地說說。』曇穎禪師說：『諸佛向空無中說有，就像眼睛看見虛幻的空花。太尉（古代官名）你卻在實有中尋找空無，就像用手去抓水中的月亮。可笑你眼前明明看見牢獄卻不躲避，心裡卻想著死後昇天堂。殊不知喜悅和恐懼都在你心中，善和惡形成了境界。太尉只要明白了自心，自然就沒有疑惑了。』李端愿進一步問道：『心要如何才能明白呢？』曇穎禪師說：『善和惡都不要去思量。』李端愿說：『不思量之後，心歸向何處呢？』曇穎禪師說：『請太尉先回家吧。』李端愿說：『如果人死後，心歸向何處呢？』曇穎禪師說：『未知生，焉知死？』李端愿說：『活著的事情我尚且知道。』曇穎禪師說：『生從何處而來？』李端愿無言以對。曇穎禪師起身，拍打他的胸口說：『就在這裡！還想思量什麼？』李端愿說：『我明白了。』曇穎禪師說：『你如何明白的？』李端愿說：『只知道趕路，不覺得走錯了路。』曇穎禪師開示說：『百年如同一場夢，今天才醒悟。』（有的版本略有不同）於是說偈語：『三十八歲，懵然無知。等到有了知覺，和沒有知覺又有什麼不同？滔滔的汴水，隱隱的隋堤。禪師您該回去了，光陰似箭，一去不返。』
禮部楊杰居士
字次公，號無為。曾拜訪過許多名僧大德，晚年跟隨天衣義懷禪師學習。義懷禪師常常引用老龐（龐蘊，唐代禪者）的機鋒話語，讓他深入研究。後來楊杰在泰山主持祭祀，雞鳴時分，看見太陽像盤子一樣涌出，忽然大悟。於是寫了一首有男不婚，有女不嫁的偈語告別：『男大須婚，女長須嫁。討甚閑工夫，更說無生（Anutpāda，不生不滅的真理）。』
【English Translation】 English version:
Layman Li Duanyuan, Commissioner
As a child, he often read Chan (Zen) books in the school. Although he married when he grew up, he was still devoted to the ancestral teachings. Therefore, he built a house in the back garden similar to an Aranya (Aranya, a quiet place, referring to a monastery). He invited Chan Master Daguan Tanying to live there and consulted him morning and evening, even forgetting sleep and food. One day, Chan Master Tanying looked at him and said, 'If it were not for the power of manifestation, how could you be like this? It's a pity you have no entry point.' Li Duanyuan asked, 'Heaven (Deva-loka, the abode of the Devas), and hell (Naraka, a place of suffering), do they ultimately exist or not? Please explain clearly, Master.' Chan Master Tanying said, 'The Buddhas speak of existence from non-existence, like seeing illusory flowers in the sky. You, Grand Commandant (an ancient official title), seek non-existence in existence, like trying to grasp the moon in the water with your hand. It's laughable that you see the prison before your eyes but don't avoid it, and you hear of heaven outside your mind and want to be born there. You don't know that joy and fear are in your mind, and good and evil form the realm. If you understand your own mind, you will naturally have no doubts.' Li Duanyuan further asked, 'How can the mind be understood?' Chan Master Tanying said, 'Do not think about good or evil.' Li Duanyuan said, 'After not thinking, where does the mind go?' Chan Master Tanying said, 'Please go home, Grand Commandant.' Li Duanyuan said, 'If a person dies, where does the mind go?' Chan Master Tanying said, 'If you do not know life, how can you know death?' Li Duanyuan said, 'I already know about life.' Chan Master Tanying said, 'Where does life come from?' Li Duanyuan was speechless. Chan Master Tanying got up and patted his chest, saying, 'It's right here! What else do you want to think about?' Li Duanyuan said, 'I understand.' Chan Master Tanying said, 'How do you understand?' Li Duanyuan said, 'I only knew how to rush on the journey, and didn't realize I had taken the wrong path.' Chan Master Tanying opened him up and said, 'A hundred years is like a dream, only today do you awaken.' (Some versions are slightly different.) Then he spoke a verse: 'At thirty-eight, I was ignorant. When I had knowledge, what difference was there from having no knowledge? The surging Bian River, the faint Sui embankment. Master, you should return, the arrow of time flies eastward.'
Layman Yang Jie, Official of the Ministry of Rites
His courtesy name was Cigong, and his sobriquet was Wuwai. He visited many famous monks and virtuous people, and in his later years, he studied with Chan Master Yihuai of Tianyi Monastery. Chan Master Yihuai often quoted the sharp words of Layman Pang (Pang Yun, a Chan practitioner of the Tang Dynasty), asking him to study them deeply. Later, Yang Jie presided over sacrifices at Mount Tai. At the crowing of the rooster, he saw the sun rising like a disc and suddenly had a great awakening. Therefore, he wrote a verse of farewell, saying that he would not marry off his son or daughter: 'When a son is grown, he must marry; when a daughter is grown, she must be married. Why seek idle work, and speak further of no-birth (Anutpāda, the truth of non-arising and non-ceasing)?'
話。書以寄懷。懷稱善。後會芙蓉楷禪師。公曰。與師相別幾年。楷曰。七年。公曰。學道來。參禪來。楷曰。不打這鼓笛。公曰。恁么則空遊山水。百無所能也。楷曰。相別未久。善能高鑒。公大笑。嘗以履一緉惠齊曉山主曰。菖蒲海內。有一犀牛。鼻孔遼天。不知向背。被崔侖兒入水牽向一鉤截斷。自後頭角不全。憨皮別無用處。海上老商裁為只履。祖師歸去。只得半邊。蔥嶺使還。空傳訊息。至今七百來年。未曾踏著完全在。縱使背法堂著去。未免止宿草菴。直饒頂上戴來。也救貓兒不得。今日無為子佈施與黃梅齊曉山主。莫不舉足下足皆是道場。東行西行無非佛事。雖然如是。向道衲僧腳跟未曾夢見在。且道如何得與履相應去。掛向千年葛藤上。洞庭湖內與人看。辭世偈曰。無一可戀。無一可舍。大虛空中。之乎者也。將錯就錯。西生極樂。
中書李林宗居士
久參宗師未契。後會益首座于南嶽。公乃虛心扣之。遂問。意欲出塵今未出。請師端的決疑情。益曰。作么生是出塵底意。公罔措。益召曰。會么。公猛省。呈偈曰。心鏡從來瑩。黃河本自深。只因師問后。砂石化為金。益曰。正趨地獄。公曰。人我無相。胡為地獄。益曰。汝今何在。曰。見祗對次。益曰。只此是黃金。公曰。眼中添屑。
【現代漢語翻譯】 現代漢語譯本：
話說。寫信來表達心意。心意稱讚（芙蓉楷禪師）。後來與芙蓉楷禪師相遇。李林宗居士問：『與禪師您分別幾年了？』 楷禪師說：『七年。』 李林宗居士問：『是來學道的，還是來參禪的？』 楷禪師說：『不打這些鼓笛。』 李林宗居士說：『這樣說來，您就是白白遊山玩水，一無所長了。』 楷禪師說：『分別沒多久，您就很能高明地鑑察了。』 李林宗居士大笑。曾經把一隻鞋子贈送給齊曉山主，說：『菖蒲海內，有一隻犀牛，鼻孔朝天，不知道方向。被崔侖兒入水牽著，用一鉤子截斷。從此以後頭角不全，厚厚的皮別無用處。海上的老商人把它裁成一隻鞋子。祖師回去，只得到半邊。蔥嶺的使者回來，空傳訊息。至今七百多年，未曾踩到完全的。縱使揹著法堂走，也免不了止宿在草菴。即使頂在頭上戴著，也救不了貓。今天無為子佈施給黃梅齊曉山主。難道不是舉足下足都是道場，東行西行無非佛事嗎？雖然如此，要說衲僧的腳跟未曾夢見這些。那麼，如何才能與鞋子相應呢？掛在千年的葛藤上，在洞庭湖內給人看。』 辭世偈說：『沒有一樣值得留戀，沒有一樣可以捨棄。在大虛空中，之乎者也。將錯就錯，往生西方極樂。』 中書李林宗居士 長久參訪宗師卻未能契合。後來在南嶽遇到益首座。李林宗居士於是虛心請教。便問：『想要脫離塵世卻未能脫離，請老師明確地解除我的疑惑。』 益首座說：『怎樣是脫離塵世的心意？』 李林宗居士不知所措。益首座召喚說：『會么？』 李林宗居士猛然醒悟，呈上偈語說：『心鏡從來是光亮的，黃河本來就是深的。只因爲老師的問話之後，砂石化爲了黃金。』 益首座說：『正在趨向地獄。』 李林宗居士說：『人我皆無相，哪裡來的地獄？』 益首座說：『你現在在哪裡？』 李林宗居士說：『正在見您對答。』 益首座說：『這就是黃金。』 李林宗居士說：『眼中添沙。』
【English Translation】 English version:
It is said. Writing a letter to express one's feelings. The feelings praised (Zen Master Furong Kai). Later, he met Zen Master Furong Kai. Layman Li Linzong asked, 'How many years has it been since I parted with you, Zen Master?' Zen Master Kai said, 'Seven years.' Layman Li Linzong asked, 'Are you here to study the Way or to practice Zen?' Zen Master Kai said, 'I don't play these drums and flutes.' Layman Li Linzong said, 'In that case, you are just wandering around the mountains and rivers, with no ability at all.' Zen Master Kai said, 'It hasn't been long since we parted, and you are already so capable of discerning.' Layman Li Linzong laughed loudly. He once gave a shoe to Mountain Master Qixiao, saying, 'Within the calamus sea, there is a rhinoceros, its nostrils facing the sky, not knowing the direction. It was led into the water by Cui Lun'er and cut off with a hook. From then on, its horns were incomplete, and its thick skin was of no use. An old merchant on the sea cut it into a shoe. The Patriarch returned, only getting half of it. The envoy from the Congling Mountains returned, only conveying empty news. For more than seven hundred years, it has never been completely stepped on. Even if you carry the Dharma hall on your back, you will still have to stay overnight in a thatched hut. Even if you wear it on your head, it won't save the cat. Today, Wuweizi is giving it to Mountain Master Qixiao of Huangmei. Isn't it that every step you take is a Bodhimanda, and every action, whether going east or west, is nothing but Buddhist practice? Even so, to say that the feet of the monks have never dreamed of these things. Then, how can one correspond with the shoe? Hang it on the thousand-year-old kudzu vine and show it to people in Dongting Lake.' His death verse says, 'There is nothing to be attached to, nothing to be abandoned. In the great void, 'zhi hu zhe ye' (classical Chinese particles). Making the best of a bad situation, being reborn in the Western Pure Land of Ultimate Bliss.' Layman Li Linzong, Secretary of the Imperial Secretariat He had long visited various masters but failed to attain enlightenment. Later, he met Chief Seat Yi at Mount Nan. Layman Li Linzong humbly sought instruction. He asked, 'I want to escape the world but have not yet succeeded. Please, Master, definitively resolve my doubts.' Chief Seat Yi said, 'What is the intention of escaping the world?' Layman Li Linzong was at a loss. Chief Seat Yi called out, 'Do you understand?' Layman Li Linzong suddenly awakened and presented a verse, saying, 'The mirror of the mind has always been bright, the Yellow River has always been deep. Only after the Master's question, sand and stones have turned into gold.' Chief Seat Yi said, 'You are heading straight to hell.' Layman Li Linzong said, 'People and self are without form, where does hell come from?' Chief Seat Yi said, 'Where are you now?' Layman Li Linzong said, 'I am seeing you and answering.' Chief Seat Yi said, 'This is gold.' Layman Li Linzong said, 'Adding dust to the eyes.'
益大笑。公便禮拜。
簽判劉經臣居士
字興朝。少以逸才登仕版。于佛未之信。年三十二。會東林照覺總禪師。與語。啟迪之。乃敬服。因醉心祖道。既而抵京師。謁慧林沖禪師。于僧問雪竇。如何是諸佛本源。答曰。千峰寒色。語下有省。歲余。官雒幕。就參韶山果禪師。將罷官。辭果。果囑曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。若收拾不得。則有不寧之疾。成失心之患矣。未幾。復至京師。趨智海。依正覺逸禪師。請問因緣。逸曰。古人道。平常心是道。你十二時中放光動地。不自覺知。向外馳求。轉疏轉遠。公益疑不解。一夕入室。逸舉傳燈所載波羅提尊者見香至國王。問。何者是佛。提曰。見性是佛。之語問公。公不能對。疑甚。遂歸就寢。熟睡至五鼓。覺來。方追念間。見種種異相。而表裡通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明趨逸。悉以所得告。逸為證據。且曰。更須用得始得。公曰。莫要履踐否。逸厲聲曰。這個是甚麼事。卻說履踐。公默契。乃作發明心地頌八首。及著明道諭儒篇以警世。詞曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳
【現代漢語翻譯】 現代漢語譯本 益大笑。那人便向他禮拜。
簽判劉經臣居士（官名，劉經臣，字興朝）
字興朝。年輕時以出衆的才華步入仕途，但對佛教並不相信。三十二歲時，他拜見了東林照覺總禪師，禪師開導了他，於是他開始敬佩佛法，並醉心於禪宗的道理。之後他到了京城，拜見了慧林沖禪師，禪師講述了雪竇禪師的公案。有僧人問雪竇禪師：『什麼是諸佛的本源？』雪竇禪師回答說：『千峰寒色。』劉經臣在聽了這句話後有所領悟。一年多后，他任職于雒陽，於是去拜訪韶山果禪師。將要離職時，他向果禪師告辭。果禪師囑咐他說：『您如此用心，何愁不能開悟？以後或許會有非常境界，無量的歡喜，應該趕緊收攝住。如果能收攝得住，便能成為法器；如果收攝不住，就會有精神不寧的疾病，甚至會患上失心瘋。』不久，他又到了京城，前往智海，依止正覺逸禪師，請教其中的因緣。逸禪師說：『古人說，平常心是道。你十二時辰中都在放光動地，卻不自覺知，向外馳求，反而越來越疏遠。』劉經臣更加疑惑不解。一天晚上進入禪房，逸禪師舉出《傳燈錄》所記載的波羅提尊者見香至國王的故事，問道：『什麼是佛？』波羅提尊者回答說：『見性是佛。』逸禪師用這句話來問劉經臣，劉經臣不能回答，心中非常疑惑。於是回去睡覺，熟睡到五更時分醒來，才開始追憶此事，忽然間見到種種奇異的景象，內外通透明徹，六根震動，天地迴旋，如同云開月現一般，歡喜得無法自持。忽然想起韶山果禪師臨別時所囑咐的話，姑且壓抑住內心的喜悅。天亮后，他去拜見逸禪師，將自己所得到的全部告訴了逸禪師。逸禪師為他印證，並且說：『更須要用得上才行。』劉經臣問道：『莫非要修行實踐嗎？』逸禪師厲聲說道：『這是什麼事，竟然說修行實踐！』劉經臣默然領會。於是作了八首發明心地的頌，並且寫了《明道諭儒篇》來警醒世人。其中說道：『明道在於見性，我所領悟的，就是見性而已。孟子說：口對於味道，眼對於顏色，耳』
【English Translation】 English version Yi laughed heartily. The man then bowed to him.
Signatory Official Layman Liu Jingchen (Official title, Liu Jingchen, styled Xingchao)
Styled Xingchao. In his youth, he entered officialdom with outstanding talent but did not believe in Buddhism. At the age of thirty-two, he met Chan Master Zhaojue Zong of Donglin Temple, who enlightened him, and he became respectful and devoted to the principles of Chan. Later, he arrived in the capital and visited Chan Master Huilin Chong, who spoke of the case of Chan Master Xuedou. A monk asked Chan Master Xuedou: 'What is the original source of all Buddhas?' Chan Master Xuedou replied: 'Thousand peaks of cold color.' Upon hearing these words, Liu Jingchen had some understanding. More than a year later, he was serving in Luoyang and visited Chan Master Guo of Shaoshan. When he was about to leave office, he bid farewell to Guo. Guo instructed him: 'With your diligence, why worry about not attaining enlightenment? In the future, there may be extraordinary states and immeasurable joy; you should quickly gather them in. If you can gather them in, you will become a vessel of the Dharma; if you cannot, you will suffer from restlessness and even mental illness.' Not long after, he returned to the capital and went to Zhihai, relying on Chan Master Zhengjue Yi, and asked about the causes and conditions. Chan Master Yi said: 'The ancients said, 'Ordinary mind is the Way.' You are constantly radiating light and shaking the earth, yet you are unaware of it, seeking outwards, becoming more and more distant.' Liu Jingchen became even more puzzled. One night, entering the meditation room, Chan Master Yi cited the story recorded in the Transmission of the Lamp of Venerable Paratita meeting King Xiangzhi, asking: 'What is Buddha?' Venerable Paratita replied: 'Seeing one's nature is Buddha.' Chan Master Yi used these words to question Liu Jingchen, who could not answer and was very doubtful. So he went back to sleep, and waking up at the fifth watch, he began to recall the matter. Suddenly, he saw all kinds of strange phenomena, inside and out were clear and transparent, the six senses were shaken, and the heavens and earth revolved, like clouds parting to reveal the moon, and he was overjoyed. Suddenly, he remembered the words of Chan Master Guo of Shaoshan at parting, and suppressed his joy for the time being. At dawn, he went to visit Chan Master Yi and told him everything he had gained. Chan Master Yi confirmed it for him and said: 'You must be able to use it.' Liu Jingchen asked: 'Does it require practice?' Chan Master Yi sternly said: 'What is this, to speak of practice!' Liu Jingchen understood in silence. So he composed eight verses on revealing the mind-ground and wrote the Clarifying the Way to Instruct Scholars to warn the world, saying: 'Clarifying the Way lies in seeing one's nature; what I have realized is simply seeing one's nature. Mencius said: 'The mouth is to taste, the eye is to color, the ear'
之於聲也。鼻之於臭也。四支于安佚也。性也。楊子曰。視聽言貌思性所有也。有見於此。則能明乎道矣。當知道不遠人。人之於道。猶魚之於水。未嘗須臾離也。唯其迷己逐物故。終身由之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。欲識佛去處。只這語聲是。此佛者之語。道為最親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉在後也。取之左右逢其原也。此儒者之語。道最邇者。柰何此道唯可心傳。不立文字。故世尊拈華而妙心傳於迦葉。達磨面壁而宗旨付于神光。六葉既敷。千華競秀。分宗列派。各有門底。故或瞬目揚眉。擎拳舉指。或行棒下喝。豎拂拈槌。或持叉張弓。輥毬舞笏。或拽石般土。打鼓吹毛。或一默一言。一吁一笑。乃至種種方便。皆是親切為人(然只為太親故。人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉)。祖祖相傳。至今不絕。真得吾儒所謂念而不發。開而弗違者矣。余之有得。實在此門。反思吾儒。自有其道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌
【現代漢語翻譯】 現代漢語譯本： 對於聲音來說是這樣，鼻子對於氣味來說是這樣，四肢對於安逸舒適來說也是這樣，這就是本性。楊子（Yangzi）說：『視覺、聽覺、言語、容貌、思考，都是本性所具有的。』如果能明白這一點，就能明白道了。應當知道道並不遠離人，人與道的關係，就像魚與水的關係一樣，從未片刻分離。只是因為人們迷惑于自身而追逐外物，所以終身遵循道卻不自知。佛家稱之為『大覺』，儒家稱之為『先覺』，大概就是覺悟這個道理吧。 過去有人說過：『自古至今，道應沒有墜落，它分明就在眼前。』又說：『大道就在眼前，只是眼前難以見到。想要認識大道的真體，離不開聲音、色彩、言語。』又說：『夜夜抱著佛睡覺，早晨起來還在一起。起坐都相隨，說話沉默都同處。想要知道佛在哪裡，就是這說話的聲音。』這些是佛家的話，說明道是最親近的。站立時，能看到道顯現在面前；坐在車上，能看到道倚靠在車衡上；仰望時，道在前面；忽然，道又在後面；從左右去尋找，總能找到道的源頭。』這些是儒家的話，說明道是最接近的。為什麼說道只能用心領會，不能用文字表達呢？所以世尊（Shìzūn，釋迦牟尼佛的尊稱）拈起花，將微妙的心法傳給了迦葉（Jiāyè，摩訶迦葉，釋迦牟尼十大弟子之一）。達磨（Dámó，菩提達摩，禪宗初祖）面壁，將宗旨傳給了神光（Shénguāng，慧可，禪宗二祖）。六代祖師之後，禪宗如千花競放，分宗列派，各有門徑。所以或者眨眼揚眉，舉拳抬指；或者行棒呵斥，豎拂拈槌；或者持叉張弓，滾球舞笏；或者搬石運土，打鼓吹毛；或者一默一言，一吁一笑，乃至種種方便，都是爲了親切地幫助人們（然而正因為太親切，人們反而不知所措。瞬間見到的人，不隔絲毫；如果沉吟不決，就相隔萬里。想要明白道的人，不應該忽略這一點）。 祖師們代代相傳，至今不絕，真正得到了我們儒家所說的『念而不發，開而弗違』的境界。我（作者）的領悟，實際上就在這個門徑中。反思我們儒家，自有其道。孔子（Kǒngzǐ）說得好，『默默地記在心裡，用一個道理貫穿一切。』所以親眼看到就能領悟道，指點之間就能明白。
【English Translation】 English version: It is the same with sound, as the nose is with smell, and the four limbs are with ease and comfort; this is nature. Yangzi (Yangzi) said, 'Seeing, hearing, speaking, appearance, and thinking are all inherent in nature.' If one can understand this, one can understand the Dao. One should know that the Dao is not far from people; the relationship between people and the Dao is like that between fish and water, never separated for a moment. It is only because people are deluded by themselves and pursue external things that they follow the Dao throughout their lives without knowing it. Buddhists call it 'Great Awakening,' and Confucians call it 'Prior Awakening,' which is probably awakening to this principle. In the past, someone said, 'From ancient times to the present, the Dao should not have fallen; it is clearly before our eyes.' It is also said, 'The Great Dao is right before our eyes, but it is difficult to see it before our eyes. If you want to know the true essence of the Great Dao, you cannot be separated from sounds, colors, and words.' It is also said, 'Sleeping with the Buddha every night, and still together in the morning. Rising and sitting are always together, speaking and silence are in the same place. If you want to know where the Buddha is, it is just this speaking voice.' These are the words of the Buddhists, indicating that the Dao is the closest. When standing, one can see the Dao appearing in front; when sitting in a carriage, one can see the Dao leaning on the carriage bar; when looking up, the Dao is in front; suddenly, the Dao is behind; when searching from left and right, one can always find the source of the Dao.' These are the words of the Confucians, indicating that the Dao is the closest. Why is it said that the Dao can only be understood by the heart and cannot be expressed in words? Therefore, Shizun (Shìzūn, the honorable name of Sakyamuni Buddha) picked up a flower and transmitted the subtle mind-dharma to Kāśyapa (Jiāyè, Mahākāśyapa, one of the ten major disciples of Sakyamuni). Dámó (Dámó, Bodhidharma, the first patriarch of Zen) faced the wall and transmitted the doctrine to Shenguang (Shénguāng, Huike, the second patriarch of Zen). After the six generations of patriarchs, Zen Buddhism flourished like thousands of flowers blooming, with different schools and sects, each with its own path. Therefore, some blink their eyes and raise their eyebrows, raise their fists and lift their fingers; some scold with sticks, raise whisks and pick up hammers; some hold forks and draw bows, roll balls and dance with tablets; some move stones and carry earth, beat drums and blow hairs; some are silent and some speak, some sigh and some laugh, and even all kinds of expedient means are to help people intimately (however, precisely because it is too intimate, people are at a loss. Those who see it in an instant are not separated by a single hair; if they hesitate, they are separated by thousands of miles. Those who want to understand the Dao should not neglect this). The patriarchs have passed it down from generation to generation, and it has not been interrupted to this day, truly attaining the realm of 'thinking without expressing, opening without violating' that our Confucians speak of. My (the author's) understanding is actually in this path. Reflecting on our Confucianism, it has its own Dao. Confucius (Kǒngzǐ) said well, 'Silently remember it in your heart, and use one principle to penetrate everything.' Therefore, one can understand the Dao by seeing it with one's own eyes, and one can understand it by pointing it out.
而意喻。凡若此者。乃合宗門之妙旨。得教外之真機。然而孔子之道。傳之子思。子思傳之孟子。孟子既沒。不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸餘一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知其妙道果不可以文字傳也。嗚呼。是道也。有其人則傳。無其人則絕。余既得之矣。誰其嗣之乎。終余之身而有其人耶。無其人耶。所不可得而知也。故既為記頌歌語以流播其事。而又著此篇以諭吾徒云。
比部孫居士(遺其名)
因楊歧會禪師來謁。值視斷次。公曰。某為王事所牽。何由免離。會指曰。委悉得么。公曰。望師點破。會曰。此是比部弘願深廣。利濟群生。公曰。未審如何。會示以偈曰。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。公因此有省。
節推朱炎居士
嘗問義江禪師云。未審此身死後。此心何住。江曰。此身未死。此心何住。公契旨。述偈曰。四大不須先後覺。六根還向用時空。難將語默呈師也。只在尋常語默中。江曰。更須吐卻。
嘉泰普燈錄卷第二十二
音釋
琛尺今切 勖吁玉切 鮮息淺切 腕烏貫切 𨤲陵之
【現代漢語翻譯】 現代漢語譯本 而意喻。凡是像這樣的，才符合宗門的精妙宗旨，得到教外（指禪宗，不依賴經文）的真正機鋒。然而孔子的道，傳給了子思，子思傳給了孟子。孟子去世后，就失去了真傳，而流傳於世的，僅僅是文字而已。所以我的學問，必須追求自我領悟才能停止。幸運的是我有一晚開悟，凡是眼睛所看到的，耳朵所聽到的，心裡所思考的，口裡所談論的，手腳所運動的，無一不是精妙的。領悟得越久，就越發顯現在眼前。每每用它來教導別人，別人卻不能接受。然後才知道那精妙的道果然不可以文字來傳達啊！唉！這個道啊，有適合的人就能傳下去，沒有適合的人就會斷絕。我已經領悟了它，誰來繼承它呢？終我一生會有這樣的人嗎？還是沒有這樣的人呢？這是我無法知道的。所以既已創作了記、頌、歌、語來流傳這件事，又寫下這篇文章來告誡我的弟子們。
比部孫居士（遺其名）：
因為楊歧會禪師來拜訪。正趕上孫居士在審理案件。孫居士說：『我被王事所牽累，如何才能免於脫身呢？』楊歧會禪師指著他說：『完全明白了么？』孫居士說：『希望禪師點破。』楊歧會禪師說：『這是比部（官職名）弘大的誓願深廣，爲了利益救濟眾生。』孫居士說：『不知道該如何做？』楊歧會禪師用偈語開示說：『應化顯現宰官之身，廣泛弘揚悲憫的誓願何其深。為人重新指點迷津之處，棒下打得鮮血淋淋。』孫居士因此有所領悟。
節推朱炎居士：
曾經問義江禪師說：『不知道這身體死後，這心將住在哪裡？』義江禪師說：『這身體還沒死，這心又住在哪裡？』朱炎居士領會了禪師的旨意，寫了一首偈語說：『四大（地、水、火、風）不須要分先後去覺悟，六根（眼、耳、鼻、舌、身、意）還應在運用時體悟其空性。難以將言語或沉默來呈給師父，（真理）只在尋常的言語或沉默之中。』義江禪師說：『更須要全部吐露出來。』
《嘉泰普燈錄》卷第二十二
音釋
琛（chēn，尺今切） 勖（xù，吁玉切） 鮮（xiǎn，息淺切） 腕（wàn，烏貫切） 𨤲（líng，陵之）
【English Translation】 English version And meaning and metaphor. All such things are in accordance with the wonderful purpose of the Zen school and obtain the true opportunity outside the teachings (referring to Chan Buddhism, which does not rely on scriptures). However, the Dao of Confucius was passed on to Zisi, and Zisi passed it on to Mencius. After Mencius' death, the true transmission was lost, and what was passed down to the world were merely words. Therefore, my learning must seek self-realization before it can stop. Fortunately, I had an enlightenment one night, and everything that my eyes see, my ears hear, my heart thinks, my mouth speaks, and my hands and feet move is nothing but wonderful. The longer I understand it, the more it appears before my eyes. Whenever I use it to teach others, they cannot accept it. Then I know that the wonderful Dao cannot be conveyed by words! Alas! This Dao, if there is a suitable person, it will be passed on; if there is no suitable person, it will be cut off. I have already attained it, who will inherit it? Will there be such a person in my lifetime? Or will there be no such person? This is something I cannot know. Therefore, I have already created records, eulogies, songs, and sayings to spread this matter, and I have also written this article to instruct my disciples.
Layman Sun of the Ministry of Revenue (name unknown):
Because Zen Master Yangqi Hui came to visit. It happened that Layman Sun was reviewing cases. Layman Sun said, 'I am burdened by the affairs of the king, how can I be freed from it?' Zen Master Yangqi Hui pointed and said, 'Do you fully understand?' Layman Sun said, 'I hope the Zen master can point it out.' Zen Master Yangqi Hui said, 'This is the great vow of the Ministry of Revenue (official title) is profound and vast, to benefit and save all living beings.' Layman Sun said, 'I don't know how to do it?' Zen Master Yangqi Hui used a verse to instruct: 'Appearing as the body of a government official, widely promoting the deep vow of compassion. Re-pointing out the place for people, the blood drips under the stick.' Layman Sun therefore had some understanding.
Layman Zhu Yan, Commissioner of Transport:
Once asked Zen Master Yijiang, 'I don't know where this mind will reside after this body dies?' Zen Master Yijiang said, 'This body has not died yet, where does this mind reside?' Layman Zhu Yan understood the Zen master's intention and wrote a verse saying: 'The four elements (earth, water, fire, wind) do not need to be awakened in sequence, the six senses (eye, ear, nose, tongue, body, mind) should also realize their emptiness when in use. It is difficult to present words or silence to the master, (the truth) is only in ordinary words or silence.' Zen Master Yijiang said, 'You must spit it all out.'
Jia Tai Pu Deng Lu Volume 22
Pronunciation and Explanation
琛 (chēn, qie jin) 勖 (xù, xu yu) 鮮 (xiǎn, xi qian) 腕 (wàn, wu guan) 𨤲 (líng, ling zhi)
切 暈音運 繪音會 扆于豈切 燾大到切 黜尺律切 桎音質 梏姑沃切 內與納同 藞盧下切 疏音疏 倩倉甸切 哂式忍切 甸音奠 幣音弊 閽音昏 棠音堂 溥音普 戽荒故切 研五堅切 蔀音部 籥音藥 聵五怪切 揸莊加切 揕知林切 侖盧昆切 雒與洛同 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十三
平江府報恩光孝禪寺(臣)僧 (正受) 編
賢臣下
文公楊億居士
字大年。幼舉神嬰。及壯。負才名。而未知有佛。一日。過同僚。見讀金剛經。笑且罪之。彼讀自若。公疑之曰。是豈出孔孟之右乎。何佞甚。因竊閱數板。懵然。始少敬信。後會翰林李公維勉令參問。及由秘書監出守沙州。首至廣慧。謁元璉禪師。璉接見。公便問。布鼓當軒擊。誰是知音者。璉曰。來風深辨。公曰。恁么則禪客相逢只彈指也。璉曰。君子可入。公應喏喏。璉曰。草賊大敗。夜語次。璉曰。秘監曾與甚人道話來。公曰。某曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我只管看。未審恁么道。還得么。璉曰。這裡即不然。公曰。請和尚別一轉語。璉以手作拽鼻勢曰。這畜生。更𨁝跳在。公于言下脫然無疑。有偈曰。八角磨盤空
【現代漢語翻譯】 現代漢語譯本 切，暈音運（yùn），繪音會（huì），扆（yǐ，屏風）于豈切，燾（tāo，覆蓋）大到切，黜（chù，罷免）尺律切，桎（zhì，刑具）音質，梏（gù，刑具）姑沃切，內與納同，藞（lǎ，草名）盧下切，疏音疏，倩（qiàn，請）倉甸切，哂（shěn，微笑）式忍切，甸音奠，幣音弊，閽（hūn，看門人）音昏，棠音堂，溥（pǔ，廣大）音普，戽（hù，水車）荒故切，研（yán，磨）五堅切，蔀（bù，遮蔽）音部，籥（yuè，樂器）音藥，聵（kuì，耳聾）五怪切，揸（zhā，張開）莊加切，揕（zhèn，刺）知林切，侖（lún，條理）盧昆切，雒（luò，地名）與洛同。
卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十三
平江府報恩光孝禪寺(臣)僧 (正受) 編
賢臣下
文公楊億居士（Yáng Yì，北宋官員、文學家）
字大年。幼年即顯聰慧。成年後，才名遠揚，卻不知佛法。一日，路過同僚處，見其讀誦《金剛經》（Jīngāng Jīng，Diamond Sutra）。文公笑著責備他。同僚自顧自地讀誦。文公疑惑地說：『難道這比孔孟之道還高明嗎？』真是太荒謬了。於是偷偷翻閱了幾頁，茫然不解，開始稍稍產生敬意。後來翰林李公維（Lǐ Gōngwéi）勸他參禪問道。等到楊億從秘書監調任沙州做地方官，首先去廣慧寺拜謁元璉禪師（Yuán Liǎn Chánshī）。元璉禪師接見了他。文公便問：『布鼓當軒擊，誰是知音者？』（Bù gǔ dāng xuān jī, shéi shì zhīyīn zhě?，用布包裹的鼓在大廳里敲，誰是真正的知音？）元璉禪師說：『來風深辨。』（Lái fēng shēn biàn.，來風自會分辨。）文公說：『這樣說來，禪客相逢只需彈指了。』元璉禪師說：『君子可入。』（Jūnzǐ kě rù.，君子可以入門了。）文公應聲『喏喏』。元璉禪師說：『草賊大敗。』（Cǎo zéi dàbài.，草寇大敗。）夜間談話時，元璉禪師問：『秘監曾與什麼人談論過佛法？』文公說：『我曾問云巖諒監寺（Yúnyán Liàng Jiānsì）：兩個大蟲相咬時如何？（Liǎng gè dà chóng xiāng yǎo shí rúhé?，兩隻老虎互相撕咬時會怎麼樣？）諒監寺說：一合相。（Yī hé xiāng.，會合在一起。）我說：我只管看。（Wǒ zhǐ guǎn kàn.，我只是看著。）不知這樣說，可以嗎？』元璉禪師說：『這裡不是這樣。』文公說：『請和尚換一種說法。』元璉禪師用手做了個拽鼻子的動作，說：『這畜生，更𨁝跳在。』（Zhè chùshēng, gèng yuè tiào zài.，這畜生，更加跳脫了。）文公聽了這話，頓時了悟，心中再無疑惑。並作偈語說：八角磨盤空。 （Bājiǎo mópán kōng.，八角磨盤空空如也。）
【English Translation】 English version 切 (qiè): yùn (暈) sounds like yùn (運), huì (繪) sounds like huì (會), yǐ (扆, screen) is pronounced yú qǐ qiè, tāo (燾, to cover) is pronounced dà dào qiè, chù (黜, to dismiss) is pronounced chǐ lǜ qiè, zhì (桎, fetters) sounds like zhì (質), gù (梏, shackles) is pronounced gū wò qiè, nèi (內) is the same as nà (納), lǎ (藞, a type of grass) is pronounced lú xià qiè, shū (疏) sounds like shū (疏), qiàn (倩, to invite) is pronounced cāng diàn qiè, shěn (哂, to smile) is pronounced shì rěn qiè, diàn (甸) sounds like diàn (奠), bì (幣) sounds like bì (弊), hūn (閽, gatekeeper) sounds like hūn (昏), táng (棠) sounds like táng (堂), pǔ (溥, vast) sounds like pǔ (普), hù (戽, waterwheel) is pronounced huāng gù qiè, yán (研, to grind) is pronounced wǔ jiān qiè, bù (蔀, to cover) sounds like bù (部), yuè (籥, a musical instrument) sounds like yuè (藥), kuì (聵, deaf) is pronounced wǔ guài qiè, zhā (揸, to spread) is pronounced zhuāng jiā qiè, zhèn (揕, to stab) is pronounced zhī lín qiè, lún (侖, order) is pronounced lú kūn qiè, luò (雒, place name) is the same as luò (洛).
卍 New Supplement to the Buddhist Canon, Volume 79, No. 1559, Jiatai Pudeng Lu (嘉泰普燈錄)
Jiatai Pudeng Lu, Volume 23
Compiled by Monk Zhengshou (正受) of Bao'en Guangxiao Chan Monastery in Pingjiang Prefecture
Under Virtuous Officials
Layman Yang Yi (楊億), Duke Wen (文公)
His courtesy name was Danian (大年). He showed intelligence from a young age. As an adult, he was renowned for his talent but knew nothing of Buddhism. One day, he visited a colleague and saw him reading the Diamond Sutra (Jīngāng Jīng). Yang Yi laughed and rebuked him. The colleague continued reading as if nothing had happened. Yang Yi doubted and said, 'Could this be superior to the teachings of Confucius and Mencius?' It's absurd. So he secretly read a few pages, felt bewildered, and began to have some respect. Later, Hanlin official Li Gongwei (李公維) encouraged him to inquire into Chan. When Yang Yi was transferred from Secretary Supervisor to Shazhou as a local official, he first visited Chan Master Yuan Lian (元璉禪師) at Guanghui Temple. Chan Master Yuan Lian received him. Yang Yi then asked, 'A cloth drum is struck in the hall, who is the one who understands the sound?' (Bù gǔ dāng xuān jī, shéi shì zhīyīn zhě?). Chan Master Yuan Lian said, 'The coming wind deeply discerns.' (Lái fēng shēn biàn.). Yang Yi said, 'In that case, when Chan practitioners meet, they only need to snap their fingers.' Chan Master Yuan Lian said, 'A gentleman may enter.' (Jūnzǐ kě rù.). Yang Yi responded 'Yes, yes.' Chan Master Yuan Lian said, 'The grass bandits are utterly defeated.' (Cǎo zéi dàbài.). During a night conversation, Chan Master Yuan Lian asked, 'Secretary Supervisor, with whom have you discussed the Dharma?' Yang Yi said, 'I once asked Supervisor Yunyan Liang (Yúnyán Liàng Jiānsì): What happens when two big worms bite each other?' (Liǎng gè dà chóng xiāng yǎo shí rúhé?). Supervisor Liang said: 'A single united form.' (Yī hé xiāng.). I said: 'I just watch.' (Wǒ zhǐ guǎn kàn.). I don't know if saying it this way is acceptable?' Chan Master Yuan Lian said, 'It's not like that here.' Yang Yi said, 'Please, Master, give another explanation.' Chan Master Yuan Lian made a gesture of pulling a nose and said, 'This animal, it jumps around even more.' (Zhè chùshēng, gèng yuè tiào zài.). Upon hearing these words, Yang Yi suddenly understood and had no more doubts in his mind. He then composed a verse saying: 'The eight-cornered millstone is empty.' (Bājiǎo mópán kōng.).
里走。金毛師子變作狗。擬欲將身北斗藏。應須合掌南辰后。復杼其師承密證。寄李維翰林(語見僧寶廣慧傳中)。既而過門。問道者無虛日。悉隨機應之。嘗為眾曰。此事大難委悉。釋迦老子於三七日中思惟如是事。便道我寧不說法。疾入于涅槃。帝釋梵王慇勤三請。不得已而許之。始自鹿野苑。終於拘尸城。中間四十九年。作大佛事。說三乘十二分教如瓶注水。末後于靈山會上。謂大眾曰。吾正法眼已付摩訶大迦葉。又云。四十九年間。未嘗說一字。是甚麼道理。于諸人分上著一字腳不得。為諸人各各有奇特事在。若喚作奇特事。早不中了也。我道釋迦是敗軍之將。迦葉是喪身失命底人。汝等諸人作么生會。不見道。涅槃生死是夢言。佛及眾生為增語。直須恁么會取。不要向外馳求。若也不明。乖張不少。居翰苑日。慈明楚圓禪師為唐明嵩和尚持書至。公問。對面不相識。千里卻同風。圓曰。某奉院門請。公曰。真個謾語。圓曰。前月離唐明。公曰。適來悔伸一問。圓曰。作家。公便喝。圓曰。恰是。公又喝。圓以手畫一畫。公吐舌曰。真龍象也。圓曰。是何言歟。公召典客。令別點茶。復曰。元來是家裡人。圓曰。也不消得。公良久又問。如何是圓上座為人一句。圓曰。切。公曰。恁么則長裙新婦拖泥走。圓曰
【現代漢語翻譯】 現代漢語譯本 走在裡面。金色的獅子變成了狗。想要把身體藏到北斗星里，應該合掌在南辰星之後。（複述）他的老師傳承下來的秘密驗證，寄給了李維翰林（語見《僧寶廣慧傳》中）。之後，來問道的人每天都有，他都隨機應答。曾經對大家說：『這件事很難詳細說明。釋迦老子在二十一天里思考這件事，就說我寧可不說法，趕緊進入涅槃。帝釋梵王慇勤地三次請求，不得已才答應。從鹿野苑開始，到拘尸城結束，中間四十九年，做了很大的佛事，像瓶子倒水一樣地說了三乘十二分教。最後在靈山會上，對大家說：『我的正法眼已經交付給摩訶迦葉（Mahakasyapa）了。』又說：『四十九年間，未曾說過一個字。』這是什麼道理？在你們每個人身上安一個字腳也不行，因為你們每個人都有奇特的事情。如果說它是奇特的事情，早就沒意思了。我說釋迦（Sakyamuni）是敗軍之將，迦葉（Mahakasyapa）是喪身失命的人。你們這些人怎麼理解？沒聽說過嗎？涅槃生死是夢話，佛和眾生是增加的說法。必須這樣理解，不要向外追求。如果不明瞭，差錯可不少。』在翰林院的時候，慈明楚圓禪師（Ciming Chuyuan）為唐明嵩和尚（Tang Mingsong）拿著書信來到。公問：『對面不相識，千里卻同風。』圓說：『我奉院門之請。』公說：『真是騙人的話。』圓說：『上個月離開唐明。』公說：『剛才後悔問了這一句。』圓說：『是作家。』公便喝了一聲。圓說：『恰是。』公又喝了一聲。圓用手畫了一下。公吐了吐舌頭說：『真是龍象啊！』圓說：『這是什麼話？』公叫來典客，讓他另外點茶。又說：『原來是家裡人。』圓說：『也不需要這樣。』公沉默了很久又問：『如何是圓上座為人一句？』圓說：『切。』公說：『這樣的話，就像長裙新娘拖著泥巴走。』圓說：
【English Translation】 English version Walking inside. The golden lion transforms into a dog. Intending to hide the body in the Big Dipper, one should join palms after the Southern Dipper. (Recounting) the secret verification inherited from his teacher, sent to Hanlin Li Wei (as mentioned in the Biography of Monk Bao Guanghui). Afterwards, those who came to inquire were countless every day, and he responded according to the circumstances. He once said to the assembly: 'This matter is very difficult to explain in detail. Sakyamuni Buddha (Sakyamuni) contemplated this matter for twenty-one days and then said, 'I would rather not preach the Dharma and quickly enter Nirvana.' Indra (帝釋, Di Shi) and Brahma (梵王, Fan Wang) earnestly requested three times, and he reluctantly agreed. Starting from Mrigadava (鹿野苑, Luye Yuan) and ending in Kushinagar (拘尸城, Jushicheng), he performed great Buddhist deeds for forty-nine years, expounding the Three Vehicles and Twelve Divisions of teachings like pouring water from a bottle. Finally, at the assembly on Vulture Peak (靈山, Lingshan), he said to the assembly: 'My Eye of the True Dharma has been entrusted to Mahakasyapa (摩訶迦葉, Mohe Jiaye).' He also said: 'During the forty-nine years, I have never spoken a single word.' What is the reason for this? It is not permissible to attach a single word to each of you, because each of you has unique matters. If it is called a unique matter, it has long lost its meaning. I say that Sakyamuni (釋迦, Shijia) is a defeated general, and Mahakasyapa (迦葉, Jiaye) is a person who has lost his life. How do you understand this? Haven't you heard? Nirvana and Samsara are dream words, and Buddhas and sentient beings are additional statements. You must understand it this way, do not seek externally. If you do not understand, there will be many mistakes.' When he was in the Hanlin Academy, Chan Master Ciming Chuyuan (慈明楚圓禪師) came with a letter for Monk Tang Mingsong (唐明嵩和尚). The official asked: 'Facing each other, we do not know each other, yet we share the same wind for thousands of miles.' Chuyuan said: 'I am here at the invitation of the monastery.' The official said: 'That's truly a deceptive statement.' Chuyuan said: 'I left Tangming last month.' The official said: 'I regret asking that question just now.' Chuyuan said: 'It is the work of a master.' The official then shouted. Chuyuan said: 'Exactly.' The official shouted again. Chuyuan drew a stroke with his hand. The official stuck out his tongue and said: 'Truly a dragon elephant!' Chuyuan said: 'What are you saying?' The official summoned the receptionist and asked him to prepare tea separately. He then said: 'So you are one of us.' Chuyuan said: 'There is no need for that.' The official remained silent for a long time and then asked: 'What is a sentence that describes the person of Zen Master Yuan?' Chuyuan said: 'Cut.' The official said: 'In that case, it's like a bride in a long skirt walking through the mud.' Chuyuan said:
。誰得似內翰。公曰。作家。作家。圓曰。放內翰二十棒。公拊膝曰。這裡是甚麼所在。圓拍手曰。也不得放過。公大笑。復問。專使還記得唐明和尚當時悟底因緣么。圓曰。也曾見舉來。公曰。請不吝慈悲。圓遂舉。聞僧問首山。如何是佛法大意。山云。楚王城畔。汝水東流。公曰。只如此語意旨如何。圓曰。水上掛燈毬。公曰。恁么則辜負古人去也。圓曰。疑則別參。公曰。三腳蝦䗫飛上天。圓曰。一任𨁝跳。公哂之。取辭日。公曰。某有一轉語。寄上座往唐明處。還得否。圓曰。明月照見夜行人。公曰。卻不相當去也。圓曰。更深猶自可。午後更愁人。公曰。開寶寺前金剛。近日為甚麼汗出。圓曰。知。公曰。上座臨行豈無為人底句。圓曰。重疊關山路。公曰。恁么則隨上座去也。圓噓一聲。公曰。真師子兒。大師子吼。圓曰。放去又扶來。公曰。某適來失腳倒地。又得家童扶起。圓曰。有甚了期。公大笑。因微恙。問環大師曰。某今日忽違和。大師慈悲。如何醫療。環曰。丁香湯一碗。公便作吐勢。環曰。恩受成煩惱。環為煎藥次。公叫曰。有賊。環下藥于公前。叉手側立。公瞠目視之曰。少叢林漢。環拂袖而出。又一日。問曰。某四大將欲離散。大師如何相救。環乃槌胸三下。公曰。賴遇作家。環曰。幾年
【現代漢語翻譯】 公問：『誰能像內翰（官名）？』 圓悟克勤（禪師名）說：『作家。』 公說：『作家。』 圓悟克勤說：『放內翰二十棒。』 公拍膝說：『這裡是什麼地方？』 圓悟克勤拍手說：『也不得放過。』 公大笑。又問：『專使還記得唐明和尚當時開悟的因緣嗎？』 圓悟克勤說：『也曾聽人提起過。』 公說：『請不要吝惜慈悲，說來聽聽。』 圓悟克勤於是說：『曾有僧人問首山省念（禪師名），如何是佛法大意？首山說：楚王城畔，汝水東流。』 公說：『只是這樣的話，意旨如何？』 圓悟克勤說：『水上掛燈籠。』 公說：『這樣說就辜負古人了。』 圓悟克勤說：『如果疑惑就另外參究。』 公說：『三腳蝦蟆飛上天。』 圓悟克勤說：『任憑它跳躍。』 公笑了笑，取來辭呈說：『我有一句轉語，寄給上座帶到唐明處，可以嗎？』 圓悟克勤說：『明月照見夜行人。』 公說：『卻不相當啊。』 圓悟克勤說：『更深人靜尚且可以，午後更讓人發愁。』 公說：『開寶寺前的金剛，近日為什麼汗出？』 圓悟克勤說：『知道。』 公說：『上座臨行難道沒有一句為人開示的話？』 圓悟克勤說：『重疊關山路。』 公說：『這樣我就隨上座去了。』 圓悟克勤噓了一口氣。 公說：『真是獅子之子，發出大師子吼。』 圓悟克勤說：『放走了又扶回來。』 公說：『我剛才失腳倒地，又被家童扶起。』 圓悟克勤說：『有什麼了結的時候？』 公大笑。因為稍微有些不舒服，問環大師（禪師名）說：『我今天忽然不舒服，大師慈悲，如何醫治？』 環大師說：『丁香湯一碗。』 公便作出要吐的樣子。 環大師說：『恩愛承受變成煩惱。』 環大師正在煎藥的時候，公叫道：『有賊！』 環大師把藥放在公的面前，叉手站在一旁。 公睜大眼睛看著他說：『少見叢林漢。』 環大師拂袖而去。 又有一天，公問：『我的四大（指地、水、火、風，構成身體的四種元素）將要離散，大師如何相救？』 環大師於是捶胸三下。 公說：『幸虧是作家。』 環大師說：『幾年？』
【English Translation】 The Duke asked: 'Who can be like the Inner Secretary (an official title)?' Yuanwu Keqin (name of a Chan master) said: 'An author.' The Duke said: 'An author.' Yuanwu Keqin said: 'Give the Inner Secretary twenty blows of the staff.' The Duke clapped his knee and said: 'What place is this?' Yuanwu Keqin clapped his hands and said: 'It cannot be let go either.' The Duke laughed loudly. He then asked: 'Does the special envoy still remember the circumstances under which the monk Tangming attained enlightenment at that time?' Yuanwu Keqin said: 'I have heard people mention it before.' The Duke said: 'Please do not be stingy with your compassion and tell me about it.' Yuanwu Keqin then said: 'A monk once asked Shoushan Shengnian (name of a Chan master), what is the great meaning of the Buddha-dharma? Shoushan said: Beside the city of the King of Chu, the Ru River flows eastward.' The Duke said: 'Just with these words, what is the meaning?' Yuanwu Keqin said: 'Hanging a lantern on the water.' The Duke said: 'Saying it like that would be letting down the ancients.' Yuanwu Keqin said: 'If you have doubts, then investigate it separately.' The Duke said: 'A three-legged toad flies into the sky.' Yuanwu Keqin said: 'Let it jump as it pleases.' The Duke smiled, took out a resignation letter and said: 'I have a turning phrase, to send to Tangming through you, is that okay?' Yuanwu Keqin said: 'The bright moon illuminates the night traveler.' The Duke said: 'That is not appropriate.' Yuanwu Keqin said: 'Deeper night is still acceptable, but the afternoon is even more worrying.' The Duke said: 'The Vajra in front of Kaibao Temple, why is he sweating these days?' Yuanwu Keqin said: 'I know.' The Duke said: 'As you are about to leave, don't you have a phrase to enlighten people?' Yuanwu Keqin said: 'Overlapping mountain passes.' The Duke said: 'In that case, I will go with you.' Yuanwu Keqin sighed. The Duke said: 'Truly a lion's son, roaring the great lion's roar.' Yuanwu Keqin said: 'Let it go and then help it back.' The Duke said: 'I just slipped and fell, and was helped up by a servant.' Yuanwu Keqin said: 'When will there be an end to it?' The Duke laughed loudly. Because he was slightly unwell, he asked Master Huan (name of a Chan master): 'I suddenly feel unwell today, Master, with your compassion, how should I be treated?' Master Huan said: 'A bowl of clove soup.' The Duke then made a gesture as if to vomit. Master Huan said: 'Receiving kindness becomes trouble.' While Master Huan was decocting the medicine, the Duke shouted: 'There's a thief!' Master Huan placed the medicine in front of the Duke, folded his hands and stood aside. The Duke stared at him and said: 'Rarely seen in the monastic community.' Master Huan flicked his sleeves and left. Another day, the Duke asked: 'My four elements (referring to earth, water, fire, and wind, the four elements that make up the body) are about to disperse, how can you save me, Master?' Master Huan then beat his chest three times. The Duke said: 'Fortunately, it's an author.' Master Huan said: 'How many years?'
學佛法。俗氣猶未除。公曰。禍不單行。環作噓噓聲。公尋書偈付左右。令來早送達李都尉。偈曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。李見。遂曰。泰山廟裡賣紙錢。亟跨馬至。公始熟睡。李撼之。已逝矣。朝野聞之。莫不嘆慕。后廣慧于公諱日設位供養。爇香次。有僧問。從來弟子供養師。今日為甚麼師供養弟子。璉曰。恩來義住。僧曰。恁么則令人轉憶龐居士也。璉曰。兩彩一賽。僧噓一聲。璉乃奠茶。顧其僧曰。鈍置老僧驢漢。自余機語見乎它集。
清獻公趙抃居士
字悅道。年四十餘。擯去聲色。繫心宗教。會佛慧法泉禪師(號泉萬卷)來居衢之南禪。公曰親之。泉未嘗容措一詞。后典青州。政事之餘多宴坐。忽大雷震。驚即契悟。作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。泉見。笑曰。趙悅道撞彩耳。富鄭公初于宗門未有所趣。公勉之。書曰。伏惟執事富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。能專誠求所證悟。則它日為門下賀也。公年七十有二。以太子少保致仕而歸。親舊里民遇之如故。作高齊以自適。題偈見意。曰。腰佩黃金已退藏。箇中消息也尋常。世人慾識
【現代漢語翻譯】 現代漢語譯本： 學習佛法，但世俗之氣尚未消除。趙抃公說：『真是禍不單行啊。』周圍的人都發出嘆息的聲音。趙抃公隨即寫了一首偈子交給身邊的人，讓他們第二天早晨送給李都尉。偈子寫道：『（眾生如水中的）水泡生起和水泡破滅，這兩種現象本來就是一樣的。想要知道真正的歸宿在哪裡嗎？就在趙州東院的西邊。』李都尉見到偈子后，說：『這就像在泰山廟裡賣紙錢一樣（沒用）。』急忙騎馬趕到趙抃公那裡，趙抃公正在熟睡。李都尉搖醒他，趙抃公已經去世了。朝廷和民間聽到這件事，沒有不嘆息和仰慕的。後來，廣慧禪師在趙抃公的忌日設立牌位進行供養。點燃香的時候，有僧人問道：『向來都是弟子供養師父，今天為什麼師父反而供養弟子呢？』廣慧禪師回答說：『因為有恩情，所以義理才能成立。』僧人說：『這樣說來，更讓人想起龐居士了。』廣慧禪師說：『這兩者就像雙色球一樣，碰巧中了。』僧人嘆息一聲。廣慧禪師於是放下茶杯，看著那個僧人說：『真是個遲鈍的老和尚，像頭驢一樣。』其餘的機鋒話語可以在其他的文集中看到。
清獻公趙抃居士
字悅道。四十多歲時，摒棄聲色犬馬，專心於宗教。當時佛慧法泉禪師（號泉萬卷）來到衢州的南禪寺，趙抃公非常親近他。但法泉禪師從未對他開示過一句。後來趙抃公擔任青州的長官，在處理政事之餘，經常靜坐。忽然被一聲巨大的雷聲驚醒，隨即開悟。作了一首偈子說：『靜靜地坐在公堂上，靠著幾案，心如止水，清澈明凈。一聲霹靂，震開了頭頂，喚醒了我原本就擁有的東西。』法泉禪師見到這首偈子，笑著說：『趙悅道撞大運了。』富鄭公最初對禪宗沒有什麼興趣，趙抃公勸勉他，寫信說：『我私下認為您富貴到了極點，道德如此興盛，福壽康寧如此完備，退休后的生活如此安逸。您還沒有太在意的事情，就是如來的一大事因緣啊。如果能專心誠意地尋求證悟，那麼將來我就可以向您祝賀了。』趙抃公七十二歲時，以太子少保的身份退休回家。親戚朋友和鄉里百姓像過去一樣對待他。他建造了高齊閣來讓自己感到快樂，並在上面題寫偈子來表達自己的心意，說：『腰間佩戴的黃金已經退藏起來了，其中的訊息也很平常。世人想要認識我』
【English Translation】 English version: Studying the Buddha-dharma, yet worldly habits still remain. Zhao Bian (Qingxian Gong Zhao Bian Jushi) said, 'Misfortunes never come singly.' Those around him sighed. Zhao Bian then wrote a verse and gave it to his attendants, instructing them to deliver it to Military Commander Li early the next morning. The verse read: 'The arising and ceasing of bubbles (referring to the ephemeral nature of existence), these two phenomena are fundamentally the same. If you wish to know the true place of return, it is west of the east courtyard of Zhaozhou (a famous Chan master).' Upon seeing the verse, Military Commander Li said, 'This is like selling paper money at the Taishan Temple (useless).' He hurriedly rode his horse to Zhao Bian's residence, only to find Zhao Bian sound asleep. Li shook him, but Zhao Bian had already passed away. The court and the common people, upon hearing this, were filled with admiration and sorrow. Later, Guanghui (Guanghui Chan Master) established a memorial tablet on the anniversary of Zhao Bian's death and made offerings. During the incense offering, a monk asked, 'Usually, disciples make offerings to their teacher. Why is the teacher making offerings to the disciple today?' Lian (Guanghui Chan Master) replied, 'Because of kindness, the principle is established.' The monk said, 'In that case, it reminds one even more of Layman Pang (a famous Buddhist layman).' Lian said, 'It's like winning the lottery.' The monk sighed. Lian then put down the tea and looked at the monk, saying, 'You are a dull old monk, like a donkey.' Other insightful exchanges can be found in other collections.
Layman Zhao Bian, the Duke of Qingxian
His courtesy name was Yuedao. In his forties, he abandoned sensual pleasures and devoted himself to religion. At that time, Chan Master Faquan of Fohui (nicknamed Quan Wan Juan) came to N禪 Temple in Quzhou, and Zhao Bian became very close to him. However, Chan Master Faquan never gave him a single instruction. Later, Zhao Bian served as the magistrate of Qingzhou. In his spare time, he often sat in meditation. Suddenly, he was awakened by a loud thunderclap and immediately attained enlightenment. He wrote a verse saying: 'Sitting quietly in the public hall, leaning on the desk, my mind is still like water, clear and bright. A thunderbolt opened the top of my head, awakening what I originally possessed.' Chan Master Faquan, upon seeing this verse, smiled and said, 'Zhao Yuedao has struck the jackpot.' Initially, Fu Zheng Gong had no interest in Zen Buddhism. Zhao Bian encouraged him, writing in a letter: 'I humbly believe that your Excellency is extremely wealthy, your virtue is so flourishing, your blessings, longevity, health, and peace are so complete, and your retirement life is so leisurely. The only thing you have not paid much attention to is the great matter of the cause and condition of the Tathagata (referring to enlightenment). If you can wholeheartedly seek enlightenment, then I will congratulate you in the future.' At the age of seventy-two, Zhao Bian retired as the Junior Guardian of the Crown Prince and returned home. Relatives, friends, and villagers treated him as before. He built the Gaoqi Pavilion to amuse himself and inscribed a verse on it to express his feelings, saying: 'The gold I wore at my waist has been put away, and the news of it is ordinary. People want to know'
高齊老。只是柯村趙四郎(復曰。切忌錯認)。臨夢。遺泉書曰。非師平日警誨。至此必不得力矣。泉悼以偈曰。仕也邦為瑞。歸歟世作程。人間金粟去。天上玉樓成。慧劍無纖缺。冰壺徹底清。春風瀫水路。孤月破云明。
郎中張僅居士
嘗戲問桂府義禪師曰。某如今剃卻頭。還做得長老也無。義以手摩頂。召曰。郎中。公應喏。義曰。會么。公曰。不會。義曰。幹頭甚麼事。公恍然有得。
太傅高世則居士
字仲貽。號無功。初依芙蓉道楷禪師。求指心要。楷令去其所重。扣己而參。一日。忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。
太史黃庭堅居士
字魯直。號山谷。以般若夙習。雖膴仕。澹如也。出入宗門。未有所向。好作艷詞。嘗謁圓通秀禪師。秀呵曰。大丈夫翰墨之妙。甘施於此乎。秀方戒李伯時工𦘕馬事。公誚之曰。無乃復置我于馬腹中耶。秀曰。汝以艷語動天下人淫心。不止馬腹。正恐生泥犁中耳。公悚然悔謝。由是絕筆。惟孳孳于道。著發願文。痛戒酒色。但朝粥午飯而已。往依晦堂祖心禪師。乞指徑捷處。心曰。只如仲尼道二三子以我為隱乎。吾無隱乎爾者。太史居常如何理論。公擬對。心曰。不是。不是
【現代漢語翻譯】 現代漢語譯本 高齊老，只是柯村的趙四郎（再次強調，切記不要認錯）。臨終前，他給遺泉寫信說：『如果不是老師平日的警醒教誨，到這個時候必定使不上力啊。』遺泉悲痛地作偈說：『做官是爲了國家帶來祥瑞，歸隱是爲了世間樹立榜樣。人間金粟如來已經離去，天上玉樓仙境已經建成。智慧之劍沒有絲毫缺損，冰清玉潔的心境徹底清明。春風吹拂著瀫水的道路，孤單的月亮穿破雲層而明亮。』
郎中張僅居士
曾經戲問桂府義禪師說：『我如今剃了頭，還能當長老嗎？』義禪師用手摩挲著頭頂，呼喚說：『郎中。』張僅居士應了一聲。義禪師說：『會了嗎？』張僅居士說：『不會。』義禪師說：『幹頭什麼事？』張僅居士恍然有所領悟。
太傅高世則居士
字仲貽，號無功。起初依止芙蓉道楷禪師，請求指點心要。道楷禪師讓他去除最看重的東西，反過來審視自己而參悟。一天，高世則忽然領悟到精微奧妙之處，呈上偈語說：『懸崖撒手，任憑縱橫馳騁，大地虛空，自然坦蕩平夷。照耀山谷輝映巖石，不必借用月亮的光芒，茅庵里另有一扇明亮的窗簾。』
太史黃庭堅居士
字魯直，號山谷。因為有般若的宿習，雖然身居高位，卻淡泊名利。出入佛門，還沒有明確的歸向。喜歡寫艷詞。曾經拜謁圓通秀禪師，秀禪師呵斥他說：『大丈夫精妙的翰墨，怎麼能甘心用在這種地方呢？』當時秀禪師正在告誡李伯時不要畫馬。黃庭堅譏笑他說：『莫非又要把我放在馬腹中嗎？』秀禪師說：『你用艷詞挑動天下人的淫心，不止是馬腹，恐怕要墮入泥犁地獄中啊。』黃庭堅驚恐地懺悔道歉，從此絕筆不寫艷詞，只是勤奮地修道，寫下發愿文，痛戒酒色，每天只吃早粥和午飯。後來依止晦堂祖心禪師，請求指點一條簡捷的修行道路。祖心禪師說：『就像孔子說「二三子以我為隱乎？吾無隱乎爾者。」你平常是如何理解的？』黃庭堅想要回答，祖心禪師說：『不是，不是。』
【English Translation】 English version Elder Gaoqi was just Zhao Silang (Zhao the Fourth) from Ke Village (again, be sure not to mistake him). On his deathbed, he wrote to Yiquan, saying, 'If not for the teacher's usual warnings and teachings, I would surely be helpless at this point.' Yiquan mourned him with a verse: 'Serving as an official, he brought auspiciousness to the country; returning to seclusion, he set an example for the world. The Golden粟 Tathagata has departed from the human realm; the Jade Tower in heaven has been completed. The sword of wisdom is without the slightest flaw; the crystal pot is thoroughly clear. The spring breeze caresses the path by the 瀫 (Hu) River; the solitary moon breaks through the clouds and shines brightly.'
Layman Zhang Jin, a court official
Once jokingly asked Zen Master Yi of Gui Prefecture, 'If I shave my head now, can I become an abbot?' Yi stroked his head and called out, 'Court Official.' The official responded. Yi said, 'Do you understand?' The official said, 'No, I don't.' Yi said, 'What does the dry head have to do with it?' The official suddenly had an awakening.
Layman Gao Shize, Grand Tutor
Whose courtesy name was Zhongyi, and sobriquet was Wugong (No Merit). Initially, he relied on Zen Master Daokai of Furong, seeking guidance on the essentials of the mind. Daokai instructed him to relinquish what he valued most, examine himself, and contemplate. One day, he suddenly attained subtle understanding and presented a verse: 'Releasing the hand on the cliff, let it go freely; the vast earth and empty space are naturally flat and peaceful. Illuminating the ravines and shining on the rocks, there is no need to borrow the moon's light; in the hermitage, there is another bright curtain.'
Layman Huang Tingjian, Grand Historian
Whose courtesy name was Luzhi, and sobriquet was Shangu (Mountain Valley). Because of his past life's habit of Prajna (wisdom), although he held a high position, he was indifferent to fame and wealth. He frequented Buddhist monasteries but had not yet found a clear direction. He liked to write amorous lyrics. Once, he visited Zen Master Yuantong Xiu, who scolded him, 'How can a great man's wonderful calligraphy be willingly used in such things?' At that time, Xiu was warning Li Boshi not to paint horses. Huang Tingjian mocked him, saying, 'Are you perhaps going to put me back in the horse's belly?' Xiu said, 'You use amorous words to stir up lust in the hearts of people all over the world; it's not just the horse's belly, I'm afraid you'll be born in the Naraka (hell).' Huang Tingjian was frightened and repented, and from then on, he stopped writing amorous lyrics, and only diligently cultivated the Way, wrote a vow, and strictly abstained from wine and sex, only eating morning congee and lunch. Later, he relied on Zen Master Huitang Zuxin, asking for guidance on a shortcut to practice. Zuxin said, 'Just like Confucius said, "Do you think, my disciples, that I have any concealments? I conceal nothing from you." How do you usually understand this?' Huang Tingjian was about to answer, but Zuxin said, 'No, no.'
。公迷悶不已。一日。侍心山行次。時巖桂盛放。心曰。聞木犀華香么。公曰。聞。心曰。吾無隱乎爾。遂釋然。即拜之曰。和尚得恁么老婆心切。心笑曰。只要公到家耳(有本小異)。久之。如雲巖。謁死心新禪師。隨眾入室。新見。張目問曰。新長老死。學士死。燒作兩堆灰。向甚麼處相見。公無語。新約出曰。晦堂處參得底。使未著在。后左官黔南道。力愈勝。于無思念中。頓明死心所問。報以書曰。往年嘗蒙苦苦提撕。長如醉夢。依稀在光影中。蓋疑情不盡。命根不斷。故望崖而退矣。謫官在黔南道中。晝臥覺。忽然廓爾。尋思被天下老和尚謾了多少。惟有死心道人不肯。乃是第一相為也。不勝萬幸。後作晦堂塔銘曰。某夙承記莂。堪任大法。道眼未圓而來瞻窣堵。實深宗仰之嘆。乃勒堅珉敬頌遺美云。先是。晦堂訃音至。公設伊蒲塞供。拈香說偈曰。海風吹落楞伽山。四海禪徒著眼看。一把柳絲收不得。和風搭在玉闌干。
中大吳中立居士
字德夫。居晦堂。入室次。堂謂曰。平生學解記憶多聞即不問你。父母未生已前。道將一句來。公擬議。堂以拂子擊之。即領深旨。連述三偈呈之。其後曰。咄這多知俗漢。咬盡古今公案。忽于狼藉堆頭。拾得蜣螂糞彈。明明不直分文。萬兩黃金不換。等閑
{ "translations": [ "公（指某人，具體指代不明）對此感到非常困惑。一天，他陪同心禪師在山中行走，當時巖桂花盛開。心禪師說：『聞到木犀花的香味了嗎？』公說：『聞到了。』心禪師說：『我沒有對你隱瞞什麼啊。』公於是釋然，立刻拜謝說：『和尚您真是婆婆心切啊！』心禪師笑著說：『只是希望你到家而已（有些版本略有不同）。』", "過了很久，公去云巖，拜見死心新禪師。他跟隨眾人進入禪室，死心新禪師見到他，睜大眼睛問道：『新長老死了，學士也死了，燒成兩堆灰，要在什麼地方相見呢？』公無言以對。死心新禪師約定他出去說。死心新禪師說：『你在晦堂禪師那裡參悟到的東西，還沒有用上啊。』", "後來公被貶官到黔南道，他的力量反而更加強大。在無思無念之中，他頓悟了死心新禪師所問的問題，寫信回覆說：『往年曾經蒙受您苦苦提撕，長久以來就像在醉夢中，依稀在光影之中，這是因為疑情沒有完全消除，命根沒有斷絕，所以才望崖而退啊。』", "『被貶官在黔南道中，白天睡覺醒來，忽然開闊明朗。尋思著被天下的老和尚欺騙了多少，只有死心道人沒有欺騙我，實在是第一等為我著想的人啊，真是萬幸。』後來他為晦堂禪師寫塔銘說：『某（指作者自己）早年就承蒙（佛的）授記，堪以擔當大法。道眼還沒有圓滿就來瞻仰佛塔，實在深感宗仰。』於是刻在堅硬的石碑上，恭敬地頌揚他的遺美，說：", "在此之前，晦堂禪師的訃告傳來，公設定伊蒲塞供（在家居士的供養），拈香說偈語：『海風吹落楞伽山（Sri Lanka，佛教名山），四海禪徒著眼看。一把柳絲收不得，和風搭在玉闌干。』", "中大吳中立居士，字德夫。在晦堂禪師處，入室請益時，晦堂禪師對他說：『平生所學的知識、記憶和多聞，我都不問你。父母未生你之前，說一句（真理）來。』吳中立居士猶豫不決，晦堂禪師用拂子擊打他。吳中立居士立刻領悟了深奧的旨意，連續寫了三首偈語呈給晦堂禪師。其中一首說：『咄！這多知的俗漢，咬盡古今公案。忽然在狼藉的堆頭，拾得蜣螂糞彈。明明不值分文，萬兩黃金不換。等閑（隨便）。』" ], "english_translations": [ 'Gong (referring to someone, the specific person is unclear) was very puzzled by this. One day, he accompanied Zen Master Xin on a walk in the mountains, at a time when Osmanthus fragrans were in full bloom. Zen Master Xin said, \'Do you smell the fragrance of Osmanthus fragrans?\'. Gong said, \'I smell it.\'. Zen Master Xin said, \'I have not hidden anything from you.\' Gong then felt relieved and immediately bowed and thanked him, saying, \'Venerable monk, you are so kind and caring!\'. Zen Master Xin smiled and said, \'I just hope you get home (some versions are slightly different).\'.', 'After a long time, Gong went to Yunyan to visit Zen Master Sixin Xin. He followed the crowd into the Zen room. Zen Master Sixin Xin saw him, opened his eyes wide and asked, \'Elder Xin is dead, and the scholar is also dead. Burned into two piles of ashes, where will they meet?\'. Gong was speechless. Zen Master Sixin Xin arranged for him to come out and speak. Zen Master Sixin Xin said, \'What you have learned from Zen Master Huitang, you have not used it yet.\'.', 'Later, Gong was demoted to Qiannan Dao, but his strength became even greater. In a state of no thought and no mind, he suddenly realized the question asked by Zen Master Sixin Xin, and wrote back, saying, \'In the past, I was bitterly reminded by you, and for a long time it was like being in a drunken dream, vaguely in the light and shadow. This is because the doubt has not been completely eliminated, and the root of life has not been cut off, so I retreated from the cliff.\'', '\'Being demoted to Qiannan Dao, I woke up from a nap during the day, and suddenly it was open and clear. Thinking about how much I have been deceived by the old monks in the world, only Daoren Sixin has not deceived me. He is truly the first-class person who thinks of me, and I am very fortunate.\' Later, he wrote the pagoda inscription for Zen Master Huitang, saying, \'I (referring to the author himself) received the (Buddha\'s) prediction early on and was qualified to take on the great Dharma. Before my Dharma eye was fully rounded, I came to admire the pagoda, and I deeply admire it.\' So he engraved it on a hard stone tablet, respectfully praising his posthumous beauty, saying:', 'Before this, the obituary of Zen Master Huitang came, and Gong set up an Upasaka offering (lay Buddhist offering), lit incense and said a verse: \'The sea breeze blows down Mount Lanka (Sri Lanka, a famous Buddhist mountain), Zen followers all over the world are watching. A handful of willow branches cannot be collected, and the gentle breeze rests on the jade railing.\'', 'Layman Zhongda Wu Zhongli, styled Defu. At Zen Master Huitang\'s place, when entering the room for instruction, Zen Master Huitang said to him, \'I will not ask you about the knowledge, memory, and extensive learning you have acquired in your life. Before your parents gave birth to you, say a word (of truth).\'. Layman Wu Zhongli hesitated, and Zen Master Huitang struck him with a whisk. Layman Wu Zhongli immediately understood the profound meaning and wrote three verses to present to Zen Master Huitang. One of them said, \'Bah! This knowledgeable layman has chewed up all the public cases of ancient and modern times. Suddenly, in a messy pile, he picked up a dung beetle dung ball. Clearly it is not worth a penny, and ten thousand taels of gold will not exchange it. Casually.\''" ] }
拈出示人。只為走盤難看。咦。堂答曰。水中得火世還稀。看著令人特地疑。自古不存師弟子。如今卻許老胡知。
荊公王安石居士
字介甫。丁母難。讀書定林。往來蔣山。從贊元禪師游。一日。問元祖師意旨。元不答。公益扣之。元曰。公于般若有障者三。其近道之質一。更須一兩生來恐純熟。公曰。愿聞其說。元曰。公受氣剛大。世緣深。以剛大氣。遭深世緣。必以身任天下之重。懷經濟之志。用舍不能。則心未平。以未平之心。持經世之志。何時能一念萬年哉。人多怒而學問。尚理于道。為所知愚。此其三也。特視名利如脫髮。甘澹泊如頭陀。此為近道。且當以教乘滋茂之。可也。公再拜。後於首楞嚴深得其旨。又嘗問真凈克文禪師曰。諸經皆首標時處。獨圓覺不然。何也。文曰。頓乘所演。直示眾生。日用見前。不屬古今。老僧即今與相公同入大光明藏。遊戲三昧。互為主賓。非關時處。又曰。一切眾生皆證圓覺。而圭峰易證為具。謂譯人之訛。其義是否。文曰。圓覺可易。則維摩亦可易也。維摩曰。亦不滅受而取證。證與證義有何異哉。蓋眾生現行無明三昧。即是如來根本大智。圭峰之說。但知其具耳。公即領解。
提刑郭祥正居士
字功甫。號凈空。喜泉石而不羨紛華。因謁
【現代漢語翻譯】 現代漢語譯本：拈起[法器]向人們展示。只因爲棋局太難看。[禪師]咦了一聲。堂中有人回答說：『水中得火世上稀有，看著令人格外懷疑。自古以來不存在師徒關係，如今卻允許老胡知道。』
荊公王安石居士（Wang Anshi）（王安石，字介甫），丁母憂期間，在定林寺讀書，往來於蔣山。跟隨贊元禪師遊學。一日，問贊元禪師祖師的意旨。贊元禪師不回答。王安石更加懇切地追問。贊元禪師說：『您在般若（Prajna）（智慧）方面有三個障礙，但有一種接近道的資質。還需要經歷一兩次輪迴恐怕才能純熟。』王安石說：『希望聽您詳細說說。』贊元禪師說：『您稟賦剛強，世俗緣分深厚。以剛強的稟賦，遭遇深厚的世俗緣分，必定以自身承擔天下的重任，懷有經世濟民的志向。用與不用之間不能釋懷，那麼心就不能平靜。以不能平靜的心，懷有經世濟民的志向，何時才能一念萬年呢？』人大多在憤怒時學習，尚且在道理上背離道，被自己所知障愚弄，這是第三個障礙。特別看輕名利如同脫落的頭髮，甘於淡泊如同頭陀（dhuta）（苦行僧），這是接近道的資質。而且應當用教法來滋養它，就可以了。』王安石再次拜謝。後來在《首楞嚴經》（Surangama Sutra）中深刻地領悟了其中的旨意。又曾經問真凈克文禪師說：『諸經都首先標明時間和地點，唯獨《圓覺經》（Sutra of Perfect Enlightenment）不是這樣，為什麼呢？』克文禪師說：『頓悟之法所闡述的，直接指示眾生，日常所見就在眼前，不屬於古代和今天。老僧現在就和您一同進入大光明藏（Mahavairocana），遊戲於三昧（samadhi）（禪定）之中，互為主賓，與時間和地點無關。』又說：『一切眾生都證得圓覺（Perfect Enlightenment），而圭峰將『證』改為『具』，認為是翻譯的人的錯誤，這個說法對嗎？』克文禪師說：『圓覺可以改動，那麼《維摩經》（Vimalakirti Sutra）也可以改動了。《維摩經》說：『也不滅受而取證』，『證』與『具』的意義有什麼不同呢？』大概是眾生現行的無明三昧（ignorance samadhi），就是如來根本大智。圭峰的說法，只是知道它具備而已。』王安石隨即領悟理解。
提刑郭祥正居士（Guo Xiangzheng）（郭祥正，字功甫，號凈空），喜愛泉石而不羨慕繁華，因此拜訪[禪師]。
【English Translation】 English version: He held it up to show everyone. Just because the game was too difficult to watch. 'Eeh,' [the Zen master] exclaimed. Someone in the hall replied, 'To get fire from water is rare in the world, watching it makes one especially doubtful. Since ancient times, there has been no master-disciple relationship, but now old Hu is allowed to know.'
Layman Wang Anshi (Wang Anshi), styled Jie Fu, during his mourning period for his mother, studied at Dinglin Temple, traveling back and forth to Jiangshan. He followed Zen Master Zanyuan in his travels. One day, he asked Zen Master Zanyuan about the ancestral teacher's intent. Zen Master Zanyuan did not answer. Wang Anshi pressed him more earnestly. Zen Master Zanyuan said, 'You have three obstacles in regard to Prajna (wisdom), but you have a quality that approaches the Dao. You still need to go through one or two more lifetimes, I fear, to become fully accomplished.' Wang Anshi said, 'I wish to hear you explain this in detail.' Zen Master Zanyuan said, 'You have a strong temperament and deep worldly connections. With a strong temperament and deep worldly connections, you will surely take on the heavy responsibility of the world, harboring ambitions to govern and benefit the people. If you cannot let go of using or not using [your abilities], then your mind will not be at peace. With an unpeaceful mind, harboring ambitions to govern and benefit the people, when will you be able to have one thought that lasts for ten thousand years?' Most people learn in anger, and still deviate from the Dao in principle, being fooled by their own intellectual hindrances; this is the third obstacle. You especially regard fame and profit as falling hair, and are content with simplicity like a dhuta (ascetic); this is a quality that approaches the Dao. Moreover, you should nourish it with the teachings, and that will be fine.' Wang Anshi bowed again. Later, in the Surangama Sutra, he deeply understood its meaning. He also once asked Zen Master Zhenjing Kewen, 'All sutras first indicate the time and place, but the Sutra of Perfect Enlightenment does not; why is that?' Zen Master Kewen said, 'What is expounded by the sudden enlightenment teaching directly points to sentient beings; what is seen daily is right before one's eyes, not belonging to ancient times or today. This old monk is now entering the Mahavairocana with you, playing in samadhi, mutually being host and guest, having nothing to do with time and place.' He also said, 'All sentient beings attain Perfect Enlightenment, but Guifeng changed 'attain' to 'possess,' thinking it was a mistake by the translator; is this statement correct?' Zen Master Kewen said, 'If Perfect Enlightenment can be changed, then the Vimalakirti Sutra can also be changed. The Vimalakirti Sutra says, 'Also not extinguishing reception to take attainment,' what difference is there between 'attainment' and 'possession'?' It is probably that the ignorance samadhi that sentient beings currently practice is the fundamental great wisdom of the Tathagata. Guifeng's statement only knows that it possesses it.' Wang Anshi then understood and comprehended.
Layman Guo Xiangzheng, styled Gongfu, named Jingkong, loved springs and rocks and did not envy splendor, therefore he visited [the Zen master].
白雲守端禪師。值端說法。以上大人一篇示眾。公切疑。后聞小兒誦之。有省。書報白雲。云答偈曰。藏身不用縮頭。斂跡何須收腳。金烏半夜遼天。玉兔趕他不著。元祐中。往衢之南禪。謁泉萬卷。請升堂。公趨前拈香曰。海邊枯木。入手成香。爇向爐中。橫穿香積如來鼻孔。作此大事。須是對眾白過始得。云居老人有個無縫布衫。分付南禪禪師。著得不長不短。進前則諸佛讓位。退步則海水澄波。今日顰伸六種震動。遂召曰。大眾還委悉么。有意氣時添意氣。不風流處也風流。泉曰。遞相鈍置。公曰。因誰致得。崇寧初。到五祖拜演禪師。命演舉揚。演就座。公復趨前拈香曰。此一辨香。爇向爐中。供養我堂頭法兄禪師。伏願于方廣座上。擘開面門。放出先師形相。與他諸人描邈。何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮風。演拍禪床一下。僧出問云云。
丞相富弼居士
字彥國。由清獻公警勵之後。不捨晝夜。力進此道。聞證悟修颙禪師主投子法席。冠準甸。往質所疑。會颙為眾登座。見其顧視。如象王回施。公微有得。因執弟子禮。趨函丈。命侍僧請為入室。颙見即曰。相公已入來。富弼猶在外。公聞。汗流浹背。即大悟。尋以偈寄圓照本禪師曰。一見颙公
【現代漢語翻譯】 現代漢語譯本： 白雲守端禪師在說法時，用一篇關於『以上大人』的文章來向大眾展示，趙彥國（富弼）對此深感疑惑。後來，他聽到一個小孩誦讀這篇文章，有所領悟，便寫信告知白雲守端禪師。白雲守端禪師回了一首偈語：『藏身不用縮頭，斂跡何須收腳。金烏半夜遼天，玉兔趕他不著。』 元祐年間，趙彥國前往衢州的南禪寺，拜訪泉萬卷禪師，請求泉萬卷禪師升座說法。趙彥國走上前拈香說道：『海邊的枯木，入手變成香。焚燒在爐中，橫穿香積如來（Buddha of Fragrance Accumulation）的鼻孔。』要做成這樣的大事，必須當著大眾說明白才行。云居道膺（Yunju Daoying）老人有一件無縫的布衫，交付給南禪禪師，穿著不長不短，進前則諸佛讓位，退步則海水澄波。今日顰伸六種震動。』於是召集大眾說：『大家還明白嗎？有意氣時添意氣，不風流處也風流。』泉萬卷禪師說：『互相耽擱。』趙彥國說：『因誰造成的？』 崇寧初年，趙彥國到達五祖寺，拜見法演禪師，法演禪師命他舉揚此事。法演禪師就座后，趙彥國再次走上前拈香說道：『這一瓣香，焚燒在爐中，供養我的堂頭法兄禪師。伏願您在方廣座上，擘開面門，放出先師的形相，讓其他人描摹。』為什麼這樣做呢？『白雲巖畔舊相逢，往日今朝事不同。夜靜水寒魚不食，一爐香散白蓮風。』法演禪師拍了一下禪床，僧人出來提問。
丞相富弼居士（Layman Fu Bi） 字彥國。自從清獻公警勵之後，不捨晝夜，努力精進於此道。聽說證悟修颙禪師主持投子寺的法席，趙彥國戴著頭巾，前往請教他所疑惑的問題。適逢修颙禪師為大眾登座說法，趙彥國看到修颙禪師顧視大眾，如同象王回身顧視一樣，趙彥國稍微有所領悟，於是執弟子之禮，前往修颙禪師的丈室。修颙禪師見到趙彥國就說：『相公已經進來了，富弼還在外面。』趙彥國聽了，汗流浹背，當下大悟。不久，他寫了一首偈語寄給圓照本禪師說：『一見颙公』
【English Translation】 English version: Chan Master Baiyun Shouduan, when expounding the Dharma, used an article about 'Above Average Adults' to show the assembly, which Zhao Yanguo (Fu Bi) deeply doubted. Later, he heard a child reciting this article and had some understanding, so he wrote to inform Chan Master Baiyun Shouduan. Chan Master Baiyun Shouduan replied with a verse: 'Hiding the body, no need to shrink the head; concealing traces, no need to retract the feet. The golden crow soars across the vast sky at midnight; the jade rabbit cannot catch up with it.' During the Yuanyou period, Zhao Yanguo went to Nanchansi Temple in Quzhou to visit Chan Master Quan Wanjuan, requesting Chan Master Quan Wanjuan to ascend the seat and expound the Dharma. Zhao Yanguo stepped forward, lit incense, and said: 'The withered wood by the sea turns into incense in hand. Burning it in the furnace, it pierces horizontally through the nostrils of Xiangji Tathagata (Buddha of Fragrance Accumulation).' To accomplish such a great event, it must be explained clearly in front of the assembly. Old Man Yunju Daoying had a seamless cloth robe, which he entrusted to the Chan Master of Nanchansi Temple. Wearing it, it is neither too long nor too short. Advancing, all Buddhas give way; retreating, the sea water becomes clear. Today, the six kinds of tremors of frowning and stretching.' Then he summoned the assembly and said: 'Does everyone understand? When there is spirit, add spirit; even where there is no romance, there is romance.' Chan Master Quan Wanjuan said: 'Delaying each other.' Zhao Yanguo said: 'Who caused it?' In the early years of Chongning, Zhao Yanguo arrived at Wuzu Temple to visit Chan Master Fayan, who ordered him to promote this matter. After Chan Master Fayan took his seat, Zhao Yanguo stepped forward again, lit incense, and said: 'This petal of incense, burned in the furnace, is offered to my Dharma brother Chan Master. I humbly wish that you, on the Fangguang seat, would split open your face and release the image of the former teacher, so that others may depict it.' Why do this? 'We met at Baiyun Cliff in the past; today's affairs are different from those of the past. The night is quiet, the water is cold, and the fish do not eat; a furnace of incense scatters the white lotus wind.' Chan Master Fayan struck the Zen bed once, and a monk came out to ask questions.
Layman Fu Bi, the Prime Minister His courtesy name was Yanguo. Since being encouraged by Qingxian Gong, he has been diligently advancing on this path day and night. Hearing that Chan Master Zhengwu Xiu Yong was in charge of the Dharma seat at Touzi Temple, Zhao Yanguo, wearing a turban, went to ask him about his doubts. It happened that Chan Master Xiu Yong ascended the seat to expound the Dharma to the assembly. Zhao Yanguo saw Chan Master Xiu Yong looking at the assembly, just like an elephant king turning around to look, and Zhao Yanguo had a slight understanding. So he performed the disciple's salute and went to Chan Master Xiu Yong's room. Chan Master Xiu Yong saw Zhao Yanguo and said: 'The Prime Minister has already entered, but Fu Bi is still outside.' Zhao Yanguo heard this, broke into a sweat, and immediately had a great enlightenment. Soon after, he wrote a verse and sent it to Chan Master Yuanzhao Ben, saying: 'Once I saw Yong Gong.'
悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。後奏颙得證悟師名。遣子普送至。颙上堂謝語。有曰。彼一期之誤。我亦將錯而就錯。公偈偈贊曰。萬木千華欲向榮。臥龍猶未出滄溟。彤雲彩霧呈嘉瑞。依舊南山一色青。
內翰蘇軾居士
字子瞻。號東坡。宿東林。日與照覺常總禪師論無情話。有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。未幾。抵荊南。聞玉泉皓禪師機鋒不可觸。公擬抑之。即微服見皓。皓問。尊官高姓。公曰。姓秤。乃秤天下長老底秤。皓喝。曰。且道這一喝重多少。公無對。於是尊師。之後。過金山。有寫公照容者。公戲題曰。心似已灰之木。身如不繫之舟(一作眼似初生犢牛)。問汝平生功業。黃州慧州瓊州。
黃門侍郎蘇轍居士
字子由。元豐三年。以罪謫高安。會黃檗全禪師于城寺(全嗣老南)。熟視公曰。君靜而慧。茍存心宗門。何患不成此道。公識之。因習坐。數求決于全。無契。後有省聰禪師來居壽聖。公以此事往間。聰不答。公又扣之。聰徐徐謂曰。吾圓照未嘗以道語人。吾今亦無語子。公於是得言外之妙。有偈見於家集云。
正言王居士(名犯欽宗廟諱)
依晦堂心禪師數載
【現代漢語翻譯】 現代漢語譯本 悟入深，因緣際會傳得了老師的心法。東南一帶不必再說江山遙遠，（因為）眼睛所見即是靈光與妙音。後來奏颙（人名）得到證悟，師父賜予他名號，派遣弟子普送至。奏颙上堂致謝，說道：『他（指老師）一時的錯誤，我也將錯就錯。』 公（指某位居士）作偈讚頌說：『萬木千花想要向榮生長，臥龍卻還未從滄溟中出來。彤紅的雲彩和彩色的霧氣呈現吉祥的徵兆，依舊是南山一色青翠。』
內翰蘇軾居士（蘇軾，官名內翰，在家修行的男子）
字子瞻，號東坡。住在東林寺，每天與照覺常總禪師（禪師名號）討論無情之話，有所領悟。黎明時獻偈說：『溪流的聲音便是廣長的舌頭（指說法），山巒的景色難道不是清凈的法身？昨夜領悟了八萬四千偈，他日如何向人展示？』 不久，到達荊南，聽說玉泉皓禪師（禪師名號）的機鋒銳利不可觸碰，蘇軾想要挫其銳氣，於是便微服拜見皓禪師。皓禪師問道：『尊官貴姓？』 蘇軾答道：『姓秤，是衡量天下長老的秤。』 皓禪師呵斥道：『那麼你說說這一喝有多重？』 蘇軾無言以對，於是尊敬皓禪師。之後，經過金山寺，有人為蘇軾畫像，蘇軾戲題道：『心像燃盡的灰木，身如不繫纜繩的船（一說眼睛像初生的小牛）。問我平生的功業，（不過是）黃州、惠州、瓊州（的貶謫生涯）。』
黃門侍郎蘇轍居士（蘇轍，官名黃門侍郎，在家修行的男子）
字子由。元豐三年，因罪被貶謫到高安。在高安城寺會見了黃檗全禪師（禪師名號，師承老南）。全禪師仔細端詳蘇轍后說：『您沉靜而有智慧，如果能存心於宗門，何愁不能成就此道？』 蘇轍記住了這句話，於是開始習禪打坐，多次向全禪師請教，但始終沒有契合。後來有省聰禪師（禪師名號）來到壽聖寺，蘇轍便以此事去請教省聰禪師，省聰禪師不回答。蘇轍又追問，省聰禪師緩緩說道：『我圓照（省聰禪師自稱）從未用言語向人講道，我現在也沒有話對你說。』 蘇轍於是領悟了言語之外的妙處，有一首偈語收錄在他的家集中。
正言王居士（王居士，官名正言，在家修行的男子，名諱冒犯了欽宗廟號）
依止晦堂心禪師（禪師名號）數年。
【English Translation】 English version Profoundly enlightened, he inherited the teacher's mind through karmic connections. There's no need to speak of the distant landscapes of the southeast, for what the eyes behold is spiritual light and wondrous sound. Later, Zuo Yong (name of a person) attained enlightenment, and the master bestowed a name upon him, sending the disciple Pu to deliver it. Zuo Yong ascended the hall to express his gratitude, saying: 'His (referring to the teacher) momentary mistake, I will also take the wrong and make it right.' Gong (referring to a certain layperson) composed a verse in praise, saying: 'Ten thousand trees and a thousand flowers desire to flourish, but the sleeping dragon has yet to emerge from the vast sea. Crimson clouds and colorful mists present auspicious omens, yet the Southern Mountain remains a single hue of green.'
Layman Su Shi, Academician of the Imperial Academy (Su Shi, official title is Academician of the Imperial Academy, a male practitioner at home)
Style name Zizhan, sobriquet Dongpo. Residing at Donglin Temple, he daily discussed 'non-sentient' topics with Chan Master Zhaojue Changzong (name of a Chan Master), gaining some insight. At dawn, he presented a verse, saying: 'The sound of the stream is precisely the long, broad tongue (referring to the Dharma-preaching), is the mountain's hue not the pure Dharma-body? Last night, I realized eighty-four thousand verses; how shall I reveal them to others in the future?' Not long after, he arrived at Jingnan, hearing that Chan Master Yuquan Hao's (name of a Chan Master) sharp wit was unassailable. Su Shi intended to subdue him, so he visited Hao in plain clothes. Chan Master Hao asked: 'What is your honorable surname, official?' Su Shi replied: 'My surname is 'Scale,' the scale that weighs all the elders of the world.' Chan Master Hao shouted: 'Then tell me, how much does this shout weigh?' Su Shi was speechless, and thus respected Chan Master Hao. Later, passing by Jinshan Temple, someone painted a portrait of Su Shi, and Su Shi jokingly inscribed: 'The heart is like wood turned to ash, the body like a boat without moorings (another version says 'eyes like a newborn calf'). Ask about my life's achievements: Huangzhou, Huizhou, Qiongzhou (places of banishment).'
Layman Su Zhe, Vice Director of the Department of State Affairs (Su Zhe, official title is Vice Director of the Department of State Affairs, a male practitioner at home)
Style name Ziyou. In the third year of Yuanfeng, he was demoted to Gao'an due to a crime. He met Chan Master Huangbo Quan (name of a Chan Master, lineage from Lao Nan) at the city temple. Chan Master Quan gazed intently at Su Zhe and said: 'You are serene and wise. If you can keep your mind on the Zen school, why worry about not achieving this path?' Su Zhe remembered these words, and thus began to practice meditation, frequently seeking guidance from Chan Master Quan, but never finding accord. Later, Chan Master Shengcong (name of a Chan Master) came to reside at Shousheng Temple, and Su Zhe went to consult Chan Master Shengcong about this matter, but Chan Master Shengcong did not answer. Su Zhe pressed further, and Chan Master Shengcong slowly said: 'I, Yuanzhao (Shengcong referring to himself), have never spoken of the Way to others with words, and I have nothing to say to you now.' Su Zhe then understood the subtlety beyond words, and a verse of his is recorded in his family collection.
Layman Wang, Rectifier of Edicts (Layman Wang, official title is Rectifier of Edicts, a male practitioner at home, whose name violates the temple name of Emperor Qinzong)
Relied on Chan Master Huitang Xin (name of a Chan Master) for several years.
。無所入。元祐中。漕江西。辭晦堂。乃問。嗣師得甚深法者何人。曰。云巖死心新老。因即之。問曰。某常聞三緣和合即生。又聞即死即生。何故有奪胎而生者。某所疑也。望師明決。新曰。且如正言作運使。所到處即居其位。還疑之否。曰。不疑。新曰。復何疑也。由是頓去封滯。
樞密徐俯居士
字師川。號東湖。每侍先龍圖謁法昌及靈源。語論終日。公聞之藐如也。及法昌歸寂在笑談間。公異之。始篤信此道。后丁父憂。念無以報罔極。即命靈源至孝址說法。源登座。問答已。乃曰。諸仁者。只如龍圖平日讀萬卷書。如水傳器。涓滴不遺。且道尋常著在甚麼處。而今舍識之後。這著萬卷書底又卻向甚麼處著。公聞。灑然有得。遂曰。吾無憾矣。源下座。問曰。學士適來見個甚麼便恁么道。公曰。若有所見。則鈍置和尚去也。源曰。恁地則老僧不如。公曰。和尚是何心行。源大笑。靖康初。為尚書外郎。與朝士同志者掛缽于天寧寺之擇木堂。力參圓悟。悟亦喜其見地超邁。一日。至書記寮。指悟頂相曰。這老漢腳跟猶未點地在。悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。悟曰。莫謗他好。公休去。
丞相張商英居士
字天覺。號無盡。年十九入京。赴春闈。抵向氏家。向
【現代漢語翻譯】 無所入。元祐（年號，宋哲宗年號）年中。擔任漕江西的官職。辭別晦堂禪師。於是問道：『繼承禪師得到最深奧佛法的是什麼人？』回答說：『云巖死心新老。』因此就去拜訪。問道：『我常常聽說三緣和合就會產生，又聽說即死即生，為什麼有奪胎而生的人呢？我對此感到疑惑，希望禪師能明白決斷。』新禪師說：『比如正言擔任轉運使，所到之處就佔據那個位置，還懷疑嗎？』回答說：『不懷疑。』新禪師說：『又有什麼可懷疑的呢？』因此頓時消除了疑惑。
樞密徐俯居士（官名，徐俯，在家修行的佛教徒）
字師川，號東湖。每次侍奉先龍圖拜訪法昌禪師和靈源禪師，談論一整天，徐俯居士聽了卻覺得很渺茫。等到法昌禪師圓寂時在談笑之間，徐俯居士對此感到驚異，開始篤信佛法。後來父親去世，想到沒有什麼可以報答父母的恩情，就命令靈源禪師到孝址說法。靈源禪師登上法座，問答完畢后，就說：『各位仁者，就像龍圖平日讀萬卷書，像用水傳遞器物一樣，一滴也不遺漏。那麼請問平常這些知識放在什麼地方？如今捨棄意識之後，這裝滿萬卷書的又該放在什麼地方呢？』徐俯居士聽了，頓時有所領悟，於是說：『我沒有遺憾了。』靈源禪師下座，問道：『學士剛才看到了什麼就這麼說？』徐俯居士說：『如果有所見，那就埋沒了和尚您了。』靈源禪師說：『這樣說來，老僧不如你。』徐俯居士說：『和尚您是怎樣的心境行為呢？』靈源禪師大笑。靖康（年號，北宋欽宗年號）初年，擔任尚書外郎，與朝中志同道合的人在天寧寺的擇木堂掛單，努力參悟圓悟禪師。圓悟禪師也很欣賞他的見解超凡脫俗。一天，來到書記寮，指著圓悟禪師的頭頂說：『這老漢的腳跟還沒著地呢。』圓悟禪師反駁說：『甕里哪裡跑得了鱉。』徐俯居士說：『可喜老漢腳跟落地了。』圓悟禪師說：『不要誹謗他，走吧。』
丞相張商英居士（官名，張商英，在家修行的佛教徒）
字天覺，號無盡。十九歲入京，參加春闈（科舉考試），到達向氏家。
【English Translation】 Without anything entering. In the Yuanyou (era name, Song Dynasty Emperor Zhezong's era name) years. Served as the Transport Commissioner of Jiangxi. Bid farewell to Chan Master Huitang. Thereupon asked: 'Who is the person who inherited the deepest Dharma from the Chan Master?' Replied: 'Yunyan, Sixin, Xin Lao.' Therefore, he went to visit. Asked: 'I often hear that when the three conditions are in harmony, birth occurs, and also that immediate death is immediate birth, why are there those who are born by seizing a womb? I am doubtful about this, hoping that the Chan Master can clearly decide.' Chan Master Xin said: 'For example, when Zheng Yan serves as the Transport Commissioner, wherever he goes, he occupies that position, do you still doubt it?' Replied: 'I do not doubt it.' Chan Master Xin said: 'What else is there to doubt?' Therefore, he immediately eliminated his doubts.
Layman Xu Fu, Privy Councilor (official title, Xu Fu, a Buddhist practitioner at home)
Style name Shichuan, sobriquet Donghu. Every time he accompanied the late Longtu to visit Chan Master Fachang and Chan Master Lingyuan, they would talk all day long, but Xu Fu felt it was vague. When Chan Master Fachang passed away amidst laughter and conversation, Xu Fu was amazed by this and began to firmly believe in Buddhism. Later, when his father passed away, thinking that there was nothing to repay his parents' kindness, he ordered Chan Master Lingyuan to preach at Xiaozhi. Chan Master Lingyuan ascended the Dharma seat, and after the questions and answers, he said: 'Dear friends, just like Longtu usually reads ten thousand volumes of books, like transferring objects with water, not a drop is missed. Then, where are these knowledge usually placed? Now, after abandoning consciousness, where should this container filled with ten thousand volumes of books be placed?' Xu Fu listened and suddenly realized something, so he said: 'I have no regrets.' Chan Master Lingyuan stepped down from the seat and asked: 'Scholar, what did you see just now that made you say that?' Xu Fu said: 'If there is something to see, then I would be burying the monk.' Chan Master Lingyuan said: 'In that case, this old monk is not as good as you.' Xu Fu said: 'What is the state of mind and behavior of the Chan Master?' Chan Master Lingyuan laughed loudly. In the early years of Jingkang (era name, Northern Song Dynasty Emperor Qinzong's era name), he served as the Assistant Minister of the Ministry of Personnel, and like-minded people in the court stayed at the Zemu Hall of Tianning Temple, diligently studying Chan Master Yuanwu. Chan Master Yuanwu also appreciated his extraordinary insights. One day, he came to the secretariat and pointed to the top of Chan Master Yuanwu's head and said: 'This old man's feet have not yet touched the ground.' Chan Master Yuanwu retorted: 'How can a turtle run away from the jar?' Xu Fu said: 'Congratulations, old man, your feet have touched the ground.' Chan Master Yuanwu said: 'Don't slander him, leave.'
Layman Zhang Shangying, Prime Minister (official title, Zhang Shangying, a Buddhist practitioner at home)
Style name Tianjue, sobriquet Wujin. At the age of nineteen, he entered the capital to participate in the spring examination, arriving at the Xiang family's house.
預夢神人報明日接相公。凌晨公至。向異之。勞問勤腆。後妻以女。一日。入寺。見僧拂拭藏經。梵夾肅莊皆金字。公乃怫然曰。吾孔聖之教。反不如胡人之書。夜坐書室。吟哦至三鼓。向呼曰。夜深何不睡去。公以前意對曰。正此著無佛論。向曰。既無佛。何用論之。公疑其言。遂已。后訪一同列。見佛龕前經。乃問何書。云。維摩詰經。公信手開閱。至此病非地大。亦不離地大處。嘆曰。胡人之語能爾耶。因借歸讀之。向問。看者何書。公曰。維摩詰所說經。向云。可熟讀。然後著無佛論。公知其為誚。始留心祖道。元祐六年。奉使江左。由東林謁照覺總禪師。敘論久之。乃曰。南昌諸山。誰可與語。總曰。兜率悅．玉溪喜。公下車。至八月按部過分寧。諸禪迓之。公請俱就云巖寺升堂。有偈曰。五老機緣共一方。神鋒名向袖中藏。明朝老將登壇看。便請橫戈戰一場。悅最後登座。其提綱語要。盡貫穿前列。公大喜。遂入兜率。抵擬瀑亭。公問。此是甚處。悅曰。擬瀑亭。公曰。捩轉竹筒。水歸何處。悅曰。目前薦取。公佇思。悅曰。佛法不是這個道理。及夜話。悅曰。某無夢十年矣。前五夜夢身立孤峰頂。有日輪出於東方。而公之來。豈東方慧輪乎。徐以所見真凈及素首座事語公。公罔措。悅因舉德山托缽話。
令熟究之。公悵然不寐。至五鼓。忽垂腳翻溺器。猛省。即造悅寢。召曰。某已捉得賊了也。悅曰。贓物在甚麼處。公扣門三下。悅曰。且去。來日相見。翌旦。投偈曰。鼓寂鐘沈托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他授記來。悅首肯。書長偈付之。囑曰。參禪為命根未斷。依語生解。如是之法。公已深知。然有至微極細之魔。使人不覺不知。墮在區宇。更宜著便。公感甚。邀至建昌道中。求悅一一窺察之。成十偈。以志其事。悅依韻酬之。是歲書云日。悅澡浴示徒說偈而化。訃至。公哭而慟。及大拜。乞 謚悅號真寂禪師。遣親持文祭其塔。崇寧中。寓江寧戒壇。重閱雪竇拈古。至百丈再參馬祖因緣。云。大冶精金。應無變色。投卷曰。審如此言。豈得臨濟法道有今日也。以偈寄智海普融平禪師曰。馬師一喝大雄峰。聲入髑髏三日聾。黃檗聞知驚吐舌。江西從此振宗風。仍舉似圓悟克勤禪師(時住碧巖)。勤為點破。公喟然曰。始知宗師垂手處。果不可以意得肯哉。即下拜。政和乙未秋。大慧禪師宗杲自龍安謁公(時為湛堂侍者)。公立。問曰。上座只恁么著草鞋遠來。杲曰。某數千里行乞而至。公曰。年多少。曰。二十四。公曰。水牯牛年多少。曰。兩個。公曰。甚麼處學得這虛頭來。杲曰。今日
親見相公。公曰。念汝遠來。且坐喫茶。才坐。復問上座。此來有何事。杲起稟曰。泐潭和尚示寂。茶毗。睛．齒．數珠不壞。舍利盈溢。山中耆宿皆愿得相公大手筆為作塔銘。激礪後學。得得遠來。冒瀆鈞聽。公曰。某被罪於此。未嘗為人作文字。今有一問問上座。若道得。即與做塔銘。若道不得。贈公裹足。歸龍安參禪去。杲曰。請相公垂問。公曰。聞準老眼睛不壞。是否。杲曰。是。公曰。我不問這個眼睛。杲曰。未審相公問甚麼眼睛。公曰。金剛眼睛。杲曰。若是金剛眼睛。在相公筆頭上。公曰。恁么則老夫為他點出光明。令他照天照地去也。杲趨階曰。先師多幸。謝相公作塔銘。公大笑。以宣和四年十一月遲明。口占遺表。命子弟書之。俄取睡枕擲門窗上。聲如雷震。眾驚。視之已薨矣。享年七十有七。
文定公胡安國居士
字康侯。號草菴。久依上封。得言外之旨。崇寧中。過藥山。有禪人舉南泉斬貓話問公。公以偈答曰。手握乾坤殺活機。縱橫施設在臨時。滿堂兔馬非龍象。大用堂堂總不知。又寄上封。有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓。
大夫王居士(遺其名)
以喪偶厭世相。即慕南宗。于元豐慧圓清滿禪師言下知歸。滿一日謂
【現代漢語翻譯】 現代漢語譯本 親見相公（對達官貴人的尊稱）。相公說：『念你遠道而來，先坐下喝杯茶。』 剛坐下，又問上座（對僧人的尊稱）：『此來有何事？』 杲（人名）起身稟告說：『泐潭（地名）和尚圓寂了，荼毗（火葬）后，眼睛、牙齒、數珠完好無損，舍利（佛教聖物）盈滿。山中的老人們都希望得到相公您的大手筆為他作塔銘，激勵後學，因此我遠道而來，冒昧地打擾您。』 相公說：『我被貶謫在此，未曾為人作文字。如今有一問問你，如果答得上來，就為他做塔銘，如果答不上來，就贈送你裹腳布，讓你回龍安（地名）參禪去。』 杲說：『請相公垂問。』 相公說：『聽說準老（泐潭和尚的尊稱）的眼睛沒有壞，是嗎？』 杲說：『是。』 相公說：『我不問這個眼睛。』 杲說：『不知相公問什麼眼睛？』 相公說：『金剛眼睛。』 杲說：『如果是金剛眼睛，就在相公的筆頭上。』 相公說：『既然如此，那我就為他點出光明，讓他照天照地去吧。』 杲走下臺階說：『先師（已故的老師）多幸運，感謝相公作塔銘。』 相公大笑。在宣和四年十一月將近天亮時，口述遺表，命子弟寫下來。隨即拿起睡枕扔向門窗，聲音如雷震。眾人驚駭，看他已經去世了。享年七十七歲。
文定公胡安國居士（胡安國，字康侯，號草菴） 字康侯，號草菴。長久依止上封（地名），領悟了言語之外的旨意。崇寧（年號）年間，路過藥山（地名），有禪人舉南泉斬貓（佛教典故）的話問他，他用偈語回答說：『手握乾坤殺活機，縱橫施設在臨時。滿堂兔馬非龍象，大用堂堂總不知。』 又寄給上封，有詩句說：『祝融峰（山名）似杜城天，萬古江山在目前。須信死心元不死，夜來秋月又同圓。』
大夫王居士（遺失了他的名字） 因為喪偶厭惡世俗，於是仰慕南宗（禪宗派別）。在元豐（年號）年間，于慧圓清滿禪師的言語下明白了歸宿。清滿禪師有一天說：
【English Translation】 English version He personally met Xiang Gong (a respectful title for high-ranking officials). Xiang Gong said, 'Considering you've come from afar, please sit down and have some tea.' As soon as he sat down, he asked the Upāsaka (a respectful title for monks), 'What brings you here?' Gao (a personal name) rose and reported, 'The monk of Letan (a place name) has passed away. After cremation, his eyes, teeth, and rosary beads remained intact, and relics (Buddhist sacred objects) overflowed. The elders in the mountains all wish to have your esteemed calligraphy for his pagoda inscription to inspire future generations. Therefore, I have come from afar, presumptuously disturbing your attention.' Xiang Gong said, 'I am exiled here and have not written for anyone. Now, I have a question for you. If you can answer it, I will write the pagoda inscription for him. If you cannot answer it, I will give you foot wraps and send you back to Long'an (a place name) to practice Chan (Zen) Buddhism.' Gao said, 'Please, Xiang Gong, ask your question.' Xiang Gong said, 'I heard that the eyes of Venerable Zhun (a respectful title for the monk of Letan) did not decay, is that so?' Gao said, 'Yes.' Xiang Gong said, 'I am not asking about these eyes.' Gao said, 'I wonder what eyes Xiang Gong is asking about?' Xiang Gong said, 'The Vajra eyes.' Gao said, 'If it is the Vajra eyes, they are on Xiang Gong's writing brush.' Xiang Gong said, 'In that case, I will illuminate them for him, so that he may illuminate heaven and earth.' Gao descended the steps and said, 'My late teacher is fortunate. Thank you, Xiang Gong, for writing the pagoda inscription.' Xiang Gong laughed heartily. In the late dawn of the eleventh month of the fourth year of Xuanhe, he dictated his last testament and ordered his disciples to write it down. Then, he took a sleeping pillow and threw it at the doors and windows, the sound like thunder. The crowd was shocked, and they saw that he had already passed away. He lived to the age of seventy-seven.
Layman Hu Anguo, Duke Wending (Hu Anguo, courtesy name Kanghou, sobriquet Cao'an) His courtesy name was Kanghou, and his sobriquet was Cao'an. He long relied on Shangfeng (a place name) and understood the meaning beyond words. During the Chongning era, he passed by Yaoshan (a place name). A Chan (Zen) practitioner asked him about the story of Nanquan Cutting the Cat (a Buddhist story). He replied with a verse: 'Holding the mechanism of life and death in hand, applying it freely as needed. The hall is full of rabbits and horses, not dragons and elephants, the great function is completely unknown.' He also sent a poem to Shangfeng, saying: 'Mount Zhurong (a mountain name) resembles the sky of Du City, the eternal landscape is before my eyes. You must believe that a dead heart is not truly dead, the autumn moon is round again tonight.'
Layman Wang, a Grand Master (his name is lost) Because he was disgusted with the world after losing his spouse, he admired the Southern School (of Chan Buddhism). During the Yuanfeng era, he understood his destination through the words of Chan Master Huiyuan Qingman. One day, Qingman said:
曰。子乃今之陸亙也。公便掩耳。既而回壇山之陽。縛茅自處者三十載。脅未嘗至席。偶歌曰。壇山裡。日何長。青松嶺。白雲鄉。吟烏啼猿作道場。散發采薇歌又笑。從教人道野夫狂。
左亟范沖居士
字致虛。由翰苑守豫章。過圓通。謁圓機道旻禪師。茶罷。曰。某宿世作何福業。今生墮在金紫囊中。去此事稍遠。旻呼內翰。公應喏。旻曰。何遠之有。公躍然曰。乞師再垂指誨。旻拊膝一下。公擬對。旻曰。見即便見。擬思即差。公乃豁如。
中亟盧航居士。與旻禪師
擁爐次。公問。諸家因緣。不勞拈出。直截一句。請師指示。旻厲聲揖曰。看火。公急撥衣。忽大悟。公謝曰。灼然佛法無多子。旻喝曰。放下著。公應喏喏。
左司都貺居士
問旻禪師曰。是法非思量分別之所能解。當如何湊泊。旻曰。全身入火聚。公曰。畢竟如何曉會。旻曰。驀直去。公沉吟。旻曰。可更喫茶么。公曰。不必。旻曰。何不恁么會。公契旨。曰。元來太近。旻曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。旻曰。咦。猶有這個在。公曰。乞師再垂直指。旻曰。便恁么去。鐺是鐵鑄。公頓首謝之。
郡王趙令衿居士
字表之。號超然。任南康。政成事簡
【現代漢語翻譯】 現代漢語譯本： 有人說：『你簡直就是今天的陸亙（Lu Xuan，人名）啊。』 公聽了便摀住耳朵。之後回到回壇山的南面，用茅草搭建房屋獨自居住三十年。屁股不曾挨著蓆子。偶爾唱歌道：『壇山裡，日子多麼漫長。青松嶺，白雲鄉。吟唱的鳥兒啼叫的猿猴就是我的道場。披散著頭髮採摘薇菜，又歌又笑，任憑別人說我是個瘋狂的鄉野之人。』
左亟范沖（Fan Chong）居士（jushi，在家修行的佛教徒）： 字致虛（Zhi Xu）。從翰林院調任豫章太守。路過圓通寺，拜見圓機道旻（Yuanji Daomin）禪師（chanshi，精通禪宗的和尚）。喝完茶，范沖說：『我前世做了什麼善事，今生卻墮落在高官厚祿之中，離佛法這件事越來越遠。』 道旻禪師呼喚『內翰（Neihan，對翰林院官員的尊稱）』。范沖應了一聲『喏』。道旻說：『有什麼遠不遠的？』 范衝高興地說：『請禪師再次指點。』 道旻拍了一下膝蓋。范沖正要回答，道旻說：『見就是見，一擬思就差了。』 范沖於是豁然開悟。
中亟盧航（Lu Hang）居士，與道旻禪師： 兩人圍著火爐。盧航問：『其他人的因緣故事，就不麻煩您舉例了。請禪師直接指示一句。』 道旻厲聲喝道：『看火！』 盧航急忙撥弄衣服，忽然大悟。盧航感謝道：『果然佛法沒有多少東西。』 道旻喝道：『放下！』 盧航應聲『喏喏』。
左司都貺（Du Kuang）居士： 問道旻禪師說：『佛法不是思量分別所能理解的，應當如何契合？』 道旻說：『全身投入火堆。』 都貺說：『到底如何才能明白？』 道旻說：『直接去！』 都貺沉吟不語。道旻說：『要不要再喝杯茶？』 都貺說：『不必了。』 道旻說：『為什麼不這樣去體會呢？』 都貺領會了禪師的旨意，說：『原來太近了。』 道旻說：『十萬八千里。』 都貺作偈說：『不可思議，是大火聚。便這樣去，不離當下。』 道旻說：『咦，還有這個在。』 都貺說：『請禪師再次垂直指點。』 道旻說：『便這樣去，鐺是鐵鑄的。』 都貺頓首拜謝。
郡王趙令衿（Zhao Lingjin）居士： 字表之（Biao Zhi），號超然（Chao Ran）。任南康太守，政事處理得當，事務簡少。
【English Translation】 English version: Someone said: 'You are just like Lu Xuan (a person's name) of today.' The Duke covered his ears upon hearing this. Afterwards, he returned to the south side of Huitan Mountain, built a thatched house and lived alone for thirty years. His buttocks never touched the mat. Occasionally, he would sing: 'In Tancun Mountain, how long the days are. Green pine ridge, white cloud village. Singing birds and crying apes are my dojo. With disheveled hair, picking ferns, singing and laughing, let people say I am a crazy country man.'
Layman Fan Chong (Fan Chong), Zuo Ji: His courtesy name was Zhi Xu (Zhi Xu). He was transferred from the Hanlin Academy to serve as the prefect of Yuzhang. Passing by Yuantong Temple, he visited Chan Master Yuanji Daomin (Yuanji Daomin). After drinking tea, Fan Chong said: 'What good deeds did I do in my past life that I am now trapped in high office and wealth, further and further away from the Dharma?' Daomin called out 'Neihan (Neihan, a respectful title for officials of the Hanlin Academy)'. Fan Chong responded with a 'Yes'. Daomin said: 'What is far or not far?' Fan Chong happily said: 'Please, Master, give me further guidance.' Daomin slapped his knee. As Fan Chong was about to reply, Daomin said: 'Seeing is seeing, thinking is missing.' Fan Chong then suddenly awakened.
Layman Lu Hang (Lu Hang), Zhong Ji, and Chan Master Daomin: The two were sitting around a stove. Lu Hang asked: 'I won't trouble you to give examples of other people's karmic stories. Please, Master, directly point out a single phrase.' Daomin shouted sharply: 'Watch the fire!' Lu Hang hurriedly adjusted his clothes and suddenly had a great realization. Lu Hang thanked him, saying: 'Indeed, there is not much to the Buddha-dharma.' Daomin shouted: 'Put it down!' Lu Hang responded with 'Yes, yes'.
Layman Du Kuang (Du Kuang), Zuo Si Du: Asked Chan Master Daomin, saying: 'The Dharma cannot be understood by thinking and discrimination. How should one approach it?' Daomin said: 'Throw your whole body into a fire.' Du Kuang said: 'How can one ultimately understand?' Daomin said: 'Go straight ahead!' Du Kuang was silent. Daomin said: 'Would you like another cup of tea?' Du Kuang said: 'No need.' Daomin said: 'Why not understand it like this?' Du Kuang understood the Master's intention and said: 'It was so close all along.' Daomin said: 'One hundred and eight thousand miles.' Du Kuang composed a verse, saying: 'Inconceivable, it is a great fire. Just go like this, without leaving the present.' Daomin said: 'Eh, there is still this.' Du Kuang said: 'Please, Master, give me further direct guidance.' Daomin said: 'Just go like this, the pot is cast iron.' Du Kuang bowed his head and thanked him.
Layman Zhao Lingjin (Zhao Lingjin), Prince of the Commandery: His courtesy name was Biao Zhi (Biao Zhi), and his sobriquet was Chao Ran (Chao Ran). He served as the prefect of Nankang, where he governed well and had little to do.
。多與禪衲游。公堂間為摩詰丈室。適圓悟禪師奉 旨來居甌阜。公欣然就其爐錘。悟不少假。公固請。悟曰。此事要得相應。直須是死一回始得。公默契。嘗自疏之。其略曰。家貧遭劫。誰知盡底不存。空屋無人。幾度賊來亦打。悟見。囑令加護。紹興庚申冬。公與汪內翰藻．李參政邴．曾侍郎開。詣徑山謁大慧禪師。慧聞至。令行者擊鼓。為眾入室。公欣然袖香趨之。慧曰。趙州洗缽盂話。居士作么生會。公曰。討甚麼碗。拂袖便出。慧起搊住曰。古人向這裡悟去。你因甚麼卻不悟。公擬對。扣揓之曰。討甚麼碗。公曰。還這老漢始得。
給事馮楫居士
字濟川。自壯扣諸名宿。最後居龍門。從佛眼清遠禪師再歲。一日。同遠經行法堂。偶童子趨庭吟曰。萬象之中獨露身。遠拊公背曰。好聻。公於是契入。紹興丁巳。除給事中。會大慧就靈隱開堂。慧下座。公挽之曰。和尚每言。于士大夫此生決不作這蟲豸。今日因甚麼卻納敗闕。慧曰。盡大地是個杲上座。你向甚麼處見他。公擬對。慧便打。公曰。是我招得。越月。特丐 祠。坐夏徑山。榜其室曰不動軒。一日。杲升堂。舉。藥山問石頭和尚云。三乘十二分教某甲粗知。承聞南方直指人心。見性成佛。實未明瞭。伏望慈悲示誨。頭曰。恁么也不得。
【現代漢語翻譯】 現代漢語譯本： 他經常與禪僧交往。在官署里布置了一間如同王維的居室。當時圓悟禪師奉皇帝的旨意來到甌阜居住，楊公很高興地去接受他的教誨。圓悟禪師沒有絲毫的遷就。楊公懇切請求，圓悟禪師說：『這件事需要彼此相應，必須死過一次才行。』楊公默默領會。他曾經自己寫過一篇自述，其中大概是說：『家境貧寒遭遇盜劫，誰知徹底一無所有。空蕩蕩的屋子空無一人，幾次盜賊來了也白打一場。』圓悟禪師見到后，囑咐他要好好守護。紹興庚申年冬天，楊公與汪內翰藻（汪藻，官職），李參政邴（李邴，官職），曾侍郎開（曾開，官職），一同前往徑山拜見大慧禪師（大慧宗杲，禪宗大師）。大慧禪師聽說他們來了，命令侍者擊鼓，為大眾入室參禪。楊公高興地拿著香跟了上去。大慧禪師問：『趙州洗缽盂（趙州禪師清洗缽盂）這個話頭，居士你作何理解？』楊公說：『討要什麼碗？』說完拂袖便走。大慧禪師起身抓住他說：『古人從這裡悟道，你為什麼卻不悟？』楊公想要回答，大慧禪師便推開他說：『討要什麼碗？』楊公說：『還得是這老漢才行。』
給事中馮楫居士（馮楫，官職）
字濟川。年輕時就向各位名宿請教，最後住在龍門，跟隨佛眼清遠禪師（佛眼清遠，禪宗大師）兩年。一天，他與清遠禪師在法堂里經行，恰巧有個童子走過庭院吟誦道：『萬象之中獨露身。』清遠禪師拍著馮楫的背說：『好啊！』馮楫於是領悟。紹興丁巳年，馮楫被任命為給事中。當時大慧禪師在靈隱寺開堂說法，大慧禪師走下法座，馮楫拉住他說：『和尚您經常說，對於士大夫，此生決不做這種蟲豸之事。今天為什麼卻認輸了呢？』大慧禪師說：『整個大地都是杲上座（大慧宗杲的自稱），你從哪裡見到他？』馮楫想要回答，大慧禪師便打了他。馮楫說：『是我自找的。』過了一個月，馮楫特意請求辭官，在徑山寺坐禪過夏，並在他的房間上題寫『不動軒』。一天，大慧禪師升座說法，舉例說：藥山禪師問石頭和尚（石頭希遷，禪宗大師）說：『三乘十二分教（佛教經典分類）我大概知道，聽說南方直指人心，見性成佛，實在不明白，希望您慈悲開示。』石頭和尚說：『這樣也不行。』
【English Translation】 English version: He often associated with Chan monks. He arranged a room in the public office like Wang Wei's studio. At that time, Chan Master Yuanwu (圜悟克勤) came to live in Oufu by the emperor's order, and Yang Gong happily went to receive his teachings. Chan Master Yuanwu did not make any concessions. Yang Gong earnestly requested, and Chan Master Yuanwu said, 'This matter requires mutual resonance, and one must die once to achieve it.' Yang Gong silently understood. He once wrote a self-description, which roughly said: 'The family is poor and suffered robbery, who knows that there is nothing left at the bottom. The empty house is empty, and the thieves come several times and get nothing.' Chan Master Yuanwu saw it and told him to take good care of it. In the winter of the Gengshen year of Shaoxing, Yang Gong, together with Wang Neihan Zao (汪藻, official title), Li Canzheng Bing (李邴, official title), and Zeng Shilang Kai (曾開, official title), went to Jingshan to visit Chan Master Dahui (大慧宗杲, Chan master). Chan Master Dahui heard that they were coming and ordered the attendant to beat the drum for the public to enter the room for meditation. Yang Gong happily took the incense and followed. Chan Master Dahui asked, 'The story of Zhaozhou washing the bowl (趙州洗缽盂), what is your understanding, layman?' Yang Gong said, 'What bowl are you asking for?' After saying that, he flicked his sleeves and left. Chan Master Dahui got up and grabbed him, saying, 'The ancients realized the Tao from here, why don't you realize it?' Yang Gong wanted to answer, Chan Master Dahui pushed him away and said, 'What bowl are you asking for?' Yang Gong said, 'It still needs this old man.'
Attendant Feng Ji Layman (馮楫, official title)
His courtesy name was Jichuan. He consulted various celebrities when he was young, and finally lived in Longmen, following Chan Master Foyan Qingyuan (佛眼清遠, Chan master) for two years. One day, he and Chan Master Qingyuan were walking in the Dharma hall, and a boy happened to walk through the courtyard chanting: 'The body is uniquely revealed among all phenomena.' Chan Master Qingyuan patted Feng Ji's back and said, 'Good!' Feng Ji then realized. In the Ding Si year of Shaoxing, Feng Ji was appointed as an attendant. At that time, Chan Master Dahui opened a hall to preach at Lingyin Temple. Chan Master Dahui stepped down from the Dharma seat, and Feng Ji grabbed him and said, 'Venerable, you often say that for scholars and officials, you will never do such a thing as an insect in this life. Why do you admit defeat today?' Chan Master Dahui said, 'The entire earth is Abbot Gao (大慧宗杲's self-proclaimed name), where do you see him?' Feng Ji wanted to answer, Chan Master Dahui hit him. Feng Ji said, 'I asked for it myself.' A month later, Feng Ji specially requested to resign from his official position, sat in meditation at Jingshan Temple for the summer, and inscribed 'Immovable Pavilion' on his room. One day, Chan Master Dahui ascended the seat to preach, citing the example: Chan Master Yaoshan asked Monk Stone (石頭希遷, Chan master), 'I roughly know the Three Vehicles and Twelve Divisions of Teachings (佛教經典分類). I heard that the South directly points to people's hearts and sees one's nature to become a Buddha. I really don't understand. I hope you will compassionately enlighten me.' Monk Stone said, 'That won't work either.'
不恁么也不得。恁么不恁么總不得。你作么生。山罔措。頭曰。子緣不在此。可往江西見馬大師去。山至馬祖處。亦如前問。祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。山大悟。杲拈罷。公隨至方丈曰。適來和尚所舉底因緣。某理會得。杲曰。你如何會。公曰。恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭唎娑婆訶。恁么不恁么總不得。蘇嚧㗭唎娑婆訶。杲不顧。后出知邛州。移帥瀘南。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。至二十三年秋。乞休。致預報親知。期以十月三日報終。至日。令后廳置高座。見客如平時。至辰巳間。降階望 闕肅拜。請漕使攝郡事。著僧衣履。踞高座。囑諸官吏及道俗。各宜向道。扶持教門。建立法幢。遂拈拄杖。按膝蛻然而化。漕使請曰。安撫去住如此自由。何不留一頌。以表罕聞。公張目索筆。書曰。初三十一。中九下七。老人言盡。龜哥眼赤。復斂目。竟爾長往。建炎后而名山巨剎。教藏多不存。公累以己俸印施。凡一百二十八藏。用祝 君以康兆民。門人蒲大聘嘗志其事云。有語錄．頌古行於世(公施經有偈曰。我賦耽痂癖。有財貯空虛。不作子孫計。不為車馬
連。不充玩好用。不買聲色娛。置錐無南畝。片瓦無屋廬。所得月俸給。唯將𦢌梵書。萬里遣迎介。崎嶇涉長途。奉安大剎中。開示諸迷徒。庶機披閱者。鹹得入無餘。古佛為半偈。尚乃舍全軀。我今以財施。痛楚不侵膚。以我較古佛。苦樂萬倍殊。所以不惜財。非是稟性愚。借問借財人。終日較錙銖。無常忽地到。寧免生死無)。
龍圖王蕃居士
字觀復。留昭覺日。聞開靜板聲。有省。問南堂元靜禪師曰。某有個見處。才被人問著。卻開口不得。未審過在甚處。靜曰。過在有個見處。卻問公。朝旆幾時到任。曰。去年八月四日。靜曰。自按察幾時離衙。公曰。前月二十。靜曰。為甚麼道開口不得。公深領。
教授謝鳳居士
字子儀。號休休。未詳參問。因疾甚。子弟舄遺像。公見。援筆題曰。我心之憂。日月如流。仰箭必墜。覆水難收。蝮毒在手。火然著頭。天下輕於兩臂。此身同乎一漚。身與物孰重。心與身孰優。兼儒釋老之學。非內外中之求。一既不著。三何由收。殊途同歸。萬壑交流。道並行而不悖。聊卒歲以優遊。一藥對病。豈問乎君臣狼虎。一味適口。豈擇乎藜藿珍羞。孰為瞿聃。孰為孔周。雖任重而道遠。未嘗休而未嘗不休。故曰休休。停筆而逝。
待制潘良貴居士
【現代漢語翻譯】 現代漢語譯本： 連年如此，不沉溺於玩樂享受，不購買聲色犬馬之娛。沒有立錐之地的田地，沒有一片瓦的房屋。每月所得的俸祿，都用來抄寫佛經。派遣使者遠赴萬里，歷經崎嶇漫長的道路，將佛經供奉安放在大寺廟中，向迷惑的眾生開示。希望有機會閱讀這些佛經的人，都能證入涅槃。 過去有佛爲了半句偈語，尚且捨棄整個身體。我現在用財物佈施，沒有遭受任何皮肉之苦。拿我與過去的佛相比，苦樂的程度相差萬倍。所以我毫不吝惜財物，並非天性愚蠢。請問那些吝嗇錢財的人，終日計較微小的利益，無常一旦到來，難道能夠免除生死輪迴嗎？
龍圖王蕃居士（官名，王蕃），字觀復。住在昭覺寺時，聽到開靜板的聲音，有所領悟。問南堂元靜禪師：『我有個見解，但被人問到時，卻說不出口，不知問題出在哪裡？』元靜禪師說：『問題就出在有個見解。』反問王蕃：『您什麼時候到任按察使？』王蕃說：『去年八月初四。』元靜禪師問：『您什麼時候離開衙門的？』王蕃說：『上個月二十。』元靜禪師說：『為什麼說不出口？』王蕃深深領悟。
教授謝鳳居士（官名，謝鳳），字子儀，號休休。未詳細記載他參禪問道的經歷。因病重，子弟畫了他的遺像，謝鳳看到后，拿起筆題寫道：『我的憂愁，如日月般流逝。向上射的箭必定墜落，潑出去的水難以收回。如同手握毒蛇，火燒著頭。天下比兩臂還輕，此身如同水泡。身與物哪個更重要？心與身哪個更優秀？兼顧儒釋道三家的學問，並非追求外在、內在或中庸。如果一都不執著，三家又如何歸納？殊途同歸，萬壑交流。道並行而不衝突，姑且安樂度過餘生。一味藥對癥下藥，哪裡需要區分君臣佐使？一種味道適合口味，哪裡需要選擇粗糧或珍饈？誰是瞿曇（釋迦牟尼），誰是老聃（老子），誰是孔周（孔子）？雖然任重道遠，卻未曾停止休息，也未曾不休息。所以叫做休休。』題完筆后就去世了。
待制潘良貴居士（官名，潘良貴）
【English Translation】 English version: Year after year, I do not indulge in pleasures, nor do I buy sensual entertainment. I have no land to stand on, no house with a single tile. The monthly salary I receive is used solely to transcribe Buddhist scriptures. I send envoys thousands of miles away, traversing rugged and long roads, to enshrine the scriptures in great monasteries, revealing them to deluded beings. I hope that those who have the opportunity to read these scriptures will all attain Nirvana. In the past, a Buddha would give up his entire body for half a verse. Now I give alms of wealth, without suffering any physical pain. Comparing myself to the Buddhas of the past, the difference in suffering and happiness is ten thousand times greater. Therefore, I do not begrudge wealth, not because I am inherently foolish. May I ask those who are stingy with money, who haggle over trivial gains all day long, when impermanence suddenly arrives, can they escape the cycle of birth and death?
Layman Wang Fan (official title, Wang Fan), styled Guanfu, while residing at Zhaojue Temple, had an awakening upon hearing the sound of the opening stillness board. He asked Zen Master Yuanjing of Nantang, 'I have a view, but when asked about it, I cannot express it. I wonder what the problem is?' Zen Master Yuanjing said, 'The problem lies in having a view.' He then asked Wang Fan, 'When did you take office as the investigating commissioner?' Wang Fan said, 'The fourth day of the eighth month of last year.' Zen Master Yuanjing asked, 'When did you leave the yamen?' Wang Fan said, 'The twentieth of last month.' Zen Master Yuanjing said, 'Why do you say you cannot express it?' Wang Fan deeply understood.
Professor Xie Feng (official title, Xie Feng), styled Ziyi, named Xiuxiu, his experience of studying Zen and asking questions is not recorded in detail. Due to severe illness, his children painted his posthumous portrait. Upon seeing it, Xie Feng took up a brush and wrote, 'My sorrows flow like the sun and moon. An arrow shot upwards must fall, spilled water is difficult to retrieve. It is like holding a venomous snake in hand, or fire burning the head. The world is lighter than two arms, this body is like a bubble. Which is more important, the body or things? Which is superior, the mind or the body? Considering the teachings of Confucianism, Buddhism, and Taoism, it is not a pursuit of the external, internal, or middle. If one is not attached to anything, how can the three be summarized? Different paths lead to the same destination, ten thousand valleys converge. The Way runs parallel without conflict, let us spend the rest of our lives in peace. One medicine cures the disease, why distinguish between sovereign, minister, assistant, and envoy? One taste suits the palate, why choose between coarse grains or delicacies? Who is Gautama (Shakyamuni), who is Lao Dan (Laozi), who is Kong Zhou (Confucius)? Although the task is heavy and the road is long, I have never stopped resting, nor have I ever not rested. Therefore, it is called Xiuxiu.' After finishing writing, he passed away.
Attendant Pan Liangui (official title, Pan Liangui)
字義榮。年四十。迴心祖闈。所至掛。缽隨眾參扣。后依佛燈守珣禪師。久之。不契。因訴曰。某隻欲死去時如何。珣曰。好個封皮。且留著使用。而今不了不當後去。忽被他換卻封皮。卒無整理處。又以南泉斬貓兒話問曰。某看此甚久。終未透徹。告和尚慈悲。珣曰。你只管理會別人家貓兒。不知走卻自家狗子。公于言下如醉醒。珣復曰。不易。公進此一步。更須知有向上事始得。如今士夫說禪說道。只依著義理便快活。大率似將錢買油糍。吃了便不饑。其餘便道是瞞他。亦可笑也。公唯唯。
侍郎張九成居士
字子韶。號無垢。未第。因客談楊文公．呂微仲諸名儒所造精妙。皆由禪學而至也。於是心慕之。聞寶印楚明禪師道傳大通。居凈慈。即之。請問入道之要。明曰。此事唯唸唸不捨。久久純熟。時節到來。自然證入。復舉趙州柏樹子話。令時時提撕。公久之無省。辭謁善權清禪師。問曰。此事人人有分。個個圓成。是否。清曰。然。公曰。為甚某無個入處。清于袖中出數珠示之曰。此是誰底。公俯仰無對。清復袖之。曰。是汝底。則拈取去。才涉思惟。即不是汝底。公悚然。未幾。留蘇氏館。一夕如廁。以柏樹子話究之。聞蛙鳴。釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。
【現代漢語翻譯】 字義榮，年四十歲。他回心轉意，回到祖先的故居。無論走到哪裡，都帶著缽，跟隨僧眾參禪問道。後來，他依止佛燈守珣禪師，但很久都沒有領悟。因此，他向守珣禪師訴說道：『我只是想知道死去的時候該怎麼辦。』守珣禪師說：『好一個封皮（比喻身體），暫且留著使用。現在不了悟，將來死後，忽然被別人換了封皮（比喻輪迴轉世），到時就無從整理了。』他又用南泉斬貓兒的話來請教：『我看這句話很久了，始終沒有透徹理解，請和尚慈悲開示。』守珣禪師說：『你只顧管理會別人家的貓兒，卻不知道自家狗子跑掉了。』字義榮在禪師的言語下，如同大醉初醒。守珣禪師又說：『不容易啊，你進了這一步，更要知道有向上之事才行。現在那些讀書人說禪論道，只依著義理就覺得很快活，大概就像用錢買油糍（一種油炸食品），吃了就不餓了，其餘的便說是瞞過了他，真是可笑啊。』字義榮唯唯稱是。
侍郎張九成居士，字子韶，號無垢。未考中進士之前，因為客人談論楊文公、呂微仲等著名儒士所造的精妙文章，都是因為禪學的緣故。於是心生嚮往。聽說寶印楚明禪師的道法傳自大通禪師，住在凈慈寺，就去拜訪他，請問入道的要領。楚明禪師說：『這件事唯有唸唸不捨，久久純熟，時節到來，自然證入。』又舉趙州柏樹子的話，讓他時時提撕（提醒自己）。張九成很久都沒有領悟。於是辭別楚明禪師，去拜謁善權清禪師，問道：『這件事人人有份，個個圓成，是這樣嗎？』清禪師說：『是的。』張九成說：『為什麼我沒有個入處（入門的地方）？』清禪師從袖中拿出數珠給他看，說：『這是誰的？』張九成俯仰無對。清禪師又把數珠收回袖中，說：『是你的，就拿去用。才涉思惟（稍微思考），就不是你的了。』張九成悚然警醒。不久，他住在蘇氏的館舍里，一天晚上去廁所，用柏樹子的話來參究，聽到青蛙鳴叫，豁然開悟。他作了一首偈語說：『春天月夜一聲蛙，撞破乾坤共一家。』
【English Translation】 Zi Yirong, at the age of forty, turned his heart back to his ancestral home. Wherever he went, he carried his alms bowl, following the monks to practice Chan (Zen) and ask questions. Later, he relied on Chan Master Fodeng Shou Xun, but for a long time, he did not attain enlightenment. Therefore, he complained to Shou Xun, saying, 'I only want to know what to do when I die.' Shou Xun said, 'What a good cover (metaphor for the body), keep it for use. If you don't understand now, after death, suddenly someone else changes your cover (metaphor for reincarnation), then there will be no way to sort it out.' He also used the story of Nanquan (Nansen) cutting the cat to ask, 'I have been looking at this saying for a long time, but I have never understood it thoroughly. Please, Master, have compassion and enlighten me.' Shou Xun said, 'You only manage other people's cats, but you don't know that your own dog has run away.' Zi Yirong, under the Chan master's words, was like waking up from a drunken stupor. Shou Xun added, 'It's not easy. You have taken this step, but you must know that there is something more to strive for. Now those scholars talk about Chan, relying only on the meaning of the words, and they feel happy. It's like buying fried rice cakes with money, and when they eat them, they are no longer hungry. The rest they say is deceiving them, which is ridiculous.' Zi Yirong agreed.
Layman Zhang Jiucheng, with the courtesy name Zi Shao and the alias Wugou, before passing the imperial examination, because guests talked about the exquisite articles created by famous Confucian scholars such as Yang Wengong and Lü Weizhong, which were all due to Chan (Zen) studies, he became fascinated by it. Hearing that Chan Master Baoyin Chu Ming's Dharma was passed down from Chan Master Datong and resided in Jingci Temple, he went to visit him, asking for the key to entering the Way. Chu Ming said, 'This matter can only be achieved by constantly keeping it in mind, becoming proficient over time, and when the time comes, naturally entering into realization.' He also cited the story of Zhaozhou's (Joshu's) Cypress Tree, asking him to remind himself of it at all times. Zhang Jiucheng did not attain enlightenment for a long time. So he bid farewell to Chu Ming and went to visit Chan Master Shanquan Qing, asking, 'Does everyone have a share in this matter, and is everyone perfectly complete?' Qing Chan Master said, 'Yes.' Zhang Jiucheng said, 'Why do I have no entry point?' Qing Chan Master took out a rosary from his sleeve and showed it to him, saying, 'Whose is this?' Zhang Jiucheng looked up and down without an answer. Qing Chan Master then put the rosary back into his sleeve, saying, 'If it's yours, then take it and use it. As soon as you think about it, it's not yours.' Zhang Jiucheng was startled and awakened. Soon after, he stayed in the Su family's residence. One night, he went to the toilet and used the story of the Cypress Tree to investigate, and upon hearing the croaking of frogs, he suddenly attained enlightenment. He composed a verse saying, 'In the spring moonlit night, a frog's croak, shatters the universe into one family.'
正恁么時誰會得。嶺頭腳痛有玄沙。屆明。謁法印一禪師。機語頗契。適私忌。就明靜庵供。雲水主僧惟尚禪師才見。乃展手。公便喝。尚批公頰。公趨前。尚曰。張學錄何得謗大般若。公曰。某見處只如此。和尚又作么生。尚舉馬祖升堂。百丈卷席話詰之。敘語未終。公推倒卓子。尚大呼。張學錄殺人。公躍起。問傍僧曰。汝又作么生。僧罔措。公歐之。顧尚曰。祖禰不了。殃及兒孫。尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯倒人星散。直漢從來不受欺。尚答曰。從來高價不饒伊。百戰場中奪兩眉。奪角沖關君會也。叢林誰敢更相欺。紹興癸丑。魁多士。復謁尚于東庵。尚曰。浮山圓鑒云。饒你入得汾陽室。始到浮山門。亦未見老僧在。如何。公指侍僧曰。蝦蟆窟里討甚蛟龍。丁巳秋。大慧禪師董徑山。學者仰如星斗。公閱其語要。嘆曰。是知宗門有人。持以語尚。恨未一見。及為禮部侍郎。偶參政劉公請慧說法于天竺。公三往不值。暨慧報謁。公見。但寒暄而已。慧亦默識之。尋奉 祠還里。至徑山。與馮給事諸公議格物。慧曰。公只知有格物。而不知有物格。公茫然。慧大笑。公曰。師能開諭乎。慧曰。不見小說載。唐人有與安祿山謀叛者。其人先為閬守。有𦘕像在焉。明皇幸蜀。見之怒
【現代漢語翻譯】 正恁么時誰會得。（此時此刻有誰能領會？）嶺頭腳痛有玄沙。（玄沙（Xuan Sha，禪師名）在山嶺上腳痛的故事就說明了這一點。） 屆明（Jie Ming，人名）。謁法印一禪師。（Jie Ming 拜訪法印（Fa Yin）禪師。）機語頗契。（他們的對話非常投機。）適私忌。（適逢 Jie Ming 的忌日。）就明靜庵供。（便在明靜庵設齋供奉。）雲水主僧惟尚禪師才見。（只有雲水堂的住持惟尚（Wei Shang）禪師才來相見。）乃展手。（於是惟尚禪師伸出手。）公便喝。（Jie Ming 便大喝一聲。）尚批公頰。（惟尚禪師便打了他一巴掌。）公趨前。（Jie Ming 走上前。）尚曰。（惟尚禪師說。）張學錄何得謗大般若。（『張學錄（Zhang Xuelu，Jie Ming 的別稱），你為何誹謗《大般若經》（Da Banruo，佛教經典名）？』）公曰。（Jie Ming 說。）某見處只如此。（『我所見到的就是這樣。』）和尚又作么生。（『和尚您又是怎麼看的呢？』）尚舉馬祖升堂。（惟尚禪師舉了馬祖（Ma Zu，禪師名）升堂說法的故事。）百丈卷席話詰之。（以及百丈（Bai Zhang，禪師名）卷席的故事來詰問他。）敘語未終。（話還沒說完。）公推倒卓子。（Jie Ming 就推倒了桌子。）尚大呼。（惟尚禪師大喊。）張學錄殺人。（『張學錄殺人啦！』）公躍起。（Jie Ming 跳了起來。）問傍僧曰。（問旁邊的僧人說。）汝又作么生。（『你又是怎麼看的？』）僧罔措。（僧人不知所措。）公歐之。（Jie Ming 便毆打了他。）顧尚曰。（回頭對惟尚禪師說。）祖禰不了。（『祖師們沒有弄明白。』）殃及兒孫。（『禍害了子孫後代。』）尚大笑。（惟尚禪師大笑。）公獻偈曰。（Jie Ming 獻偈說。）卷席因緣也大奇。（『卷席的因緣真是太奇妙了。』）諸方聞舉盡攢眉。（『各方聽到這件事都皺起了眉頭。』）檯盤趯倒人星散。（『桌子被踢翻，人們像星星一樣散開。』）直漢從來不受欺。（『正直的人從來不受欺騙。』）尚答曰。（惟尚禪師回答說。）從來高價不饒伊。（『從來高價也不放過他。』）百戰場中奪兩眉。（『在百戰場中奪取了他的雙眉。』）奪角沖關君會也。（『奪取牛角衝破關隘，你也會。』）叢林誰敢更相欺。（『叢林中誰還敢再互相欺騙？』） 紹興癸丑。（紹興癸丑年。）魁多士。（Jie Ming 在科舉考試中名列前茅。）復謁尚于東庵。（再次在東庵拜訪惟尚禪師。）尚曰。（惟尚禪師說。）浮山圓鑒云。（『浮山圓鑒（Fu Shan Yuan Jian，禪師名）說。』）饒你入得汾陽室。（『即使你進入了汾陽（Fen Yang，地名）的禪室。』）始到浮山門。（『也才剛剛到達浮山（Fu Shan，地名）的門。』）亦未見老僧在。（『也還沒有見到老僧我。』）如何。（『你覺得怎麼樣？』）公指侍僧曰。（Jie Ming 指著侍僧說。）蝦蟆窟里討甚蛟龍。（『怎麼能在蛤蟆洞里找到蛟龍呢？』）丁巳秋。（丁巳年秋天。）大慧禪師董徑山。（大慧（Da Hui，禪師名）禪師主持徑山（Jing Shan，山名）的事務。）學者仰如星斗。（學者們仰慕他，如同仰望星斗。）公閱其語要。（Jie Ming 閱讀了他的語錄。）嘆曰。（感嘆說。）是知宗門有人。（『這才知道禪宗里有人才啊。』）持以語尚。（拿著語錄告訴惟尚禪師。）恨未一見。（遺憾沒有見過他。）及為禮部侍郎。（等到 Jie Ming 做了禮部侍郎。）偶參政劉公請慧說法于天竺。（恰逢參政劉公（Liu Gong，人名）邀請大慧禪師在天竺寺（Tian Zhu，寺廟名）說法。）公三往不值。（Jie Ming 三次前往都沒有見到。）暨慧報謁。（等到大慧禪師回訪。）公見。（Jie Ming 見到了他。）但寒暄而已。（只是簡單地寒暄了幾句。）慧亦默識之。（大慧禪師也默默地記住了他。）尋奉 祠還里。（不久 Jie Ming 奉旨告老還鄉。）至徑山。（到了徑山。）與馮給事諸公議格物。（與馮給事（Feng Jishi，官名）等討論格物致知。）慧曰。（大慧禪師說。）公只知有格物。（『您只知道有格物。』）而不知有物格。（『卻不知道有物格。』）公茫然。（Jie Ming 茫然不解。）慧大笑。（大慧禪師大笑。）公曰。（Jie Ming 說。）師能開諭乎。（『禪師能開導我嗎？』）慧曰。（大慧禪師說。）不見小說載。（『沒看到小說里記載。』）唐人有與安祿山謀叛者。（『唐朝有人與安祿山（An Lushan，人名）謀反。』）其人先為閬守。（『那人先前是閬州（Lang Zhou，地名）的太守。』）有𦘕像在焉。（『有他的畫像在那裡。』）明皇幸蜀。（『唐明皇（Tang Ming Huang，皇帝名）逃到四川。』）見之怒 English version: At just such a moment, who can understand? Xuan Sha (Xuan Sha, a Zen master) having foot pain on the mountain ridge illustrates this. Jie Ming (Jie Ming, a personal name) visited Zen Master Fa Yin (Fa Yin). Their conversation was quite congenial. It happened to be Jie Ming's memorial day, so he made offerings at the Mingjing Hermitage. Only Zen Master Wei Shang (Wei Shang), the abbot of the Cloud and Water Hall, came to see him. Thereupon, Wei Shang extended his hand. Jie Ming immediately shouted. Wei Shang slapped Jie Ming's cheek. Jie Ming stepped forward. Wei Shang said, 'Zhang Xuelu (Zhang Xuelu, Jie Ming's alias), how dare you slander the Great Prajna Sutra (Da Banruo, a Buddhist scripture)?' Jie Ming said, 'What I see is just this. What does the master see?' Wei Shang cited the story of Mazu (Ma Zu, a Zen master) ascending the platform and Baizhang (Bai Zhang, a Zen master) rolling up the mat to question him. Before he finished speaking, Jie Ming overturned the table. Wei Shang shouted, 'Zhang Xuelu is killing people!' Jie Ming jumped up and asked the monk beside him, 'What do you see?' The monk was at a loss. Jie Ming punched him. Turning to Wei Shang, he said, 'The ancestors didn't understand, and the calamity has befallen their descendants.' Wei Shang laughed loudly. Jie Ming presented a verse, saying, 'The karma of rolling up the mat is truly wondrous. All quarters frown upon hearing it mentioned. The table is overturned, and people scatter like stars. An upright man is never deceived.' Wei Shang replied, 'A high price has never spared him. In a hundred battlefields, his eyebrows are seized. You understand seizing the horn and breaking through the barrier. Who in the monastic community dares to deceive each other again?' In the year Gui Chou of the Shaoxing era, Jie Ming excelled among many scholars. He visited Wei Shang again at the Eastern Hermitage. Wei Shang said, 'Fushan Yuanjian (Fu Shan Yuan Jian, a Zen master) said, 'Even if you enter the room of Fenyang (Fen Yang, a place name), you have only just arrived at the gate of Fushan (Fu Shan, a place name). You still haven't seen this old monk.' What do you think?' Jie Ming pointed to the attendant monk and said, 'How can one find a dragon in a toad's den?' In the autumn of the year Ding Si, Zen Master Dahui (Da Hui, a Zen master) managed the affairs of Jing Shan (Jing Shan, a mountain name). Scholars admired him like the stars in the sky. Jie Ming read his recorded sayings and sighed, saying, 'Now I know there are talented people in the Zen school.' He took the sayings to tell Wei Shang, regretting that he had not met him. When Jie Ming became the Vice Minister of the Ministry of Rites, it happened that Councilor Liu (Liu Gong, a personal name) invited Dahui to preach at Tianzhu Temple (Tian Zhu, a temple name). Jie Ming went three times but did not meet him. When Dahui returned the visit, Jie Ming saw him but only exchanged brief greetings. Dahui also silently took note of him. Soon after, Jie Ming was ordered to retire and return home. He arrived at Jing Shan and discussed the investigation of things with Feng Jishi (Feng Jishi, an official title) and other officials. Dahui said, 'You only know about investigating things, but you don't know about things being investigated.' Jie Ming was at a loss. Dahui laughed loudly. Jie Ming said, 'Can the master enlighten me?' Dahui said, 'Haven't you seen it recorded in novels that during the Tang Dynasty, there were people who conspired with An Lushan (An Lushan, a personal name) to rebel? That person was previously the governor of Langzhou (Lang Zhou, a place name). There was a portrait of him there. Emperor Ming of Tang (Tang Ming Huang, an emperor's name) fled to Sichuan and saw it in anger.'
【English Translation】 Right at such a moment, who can understand it? Xuan Sha (Xuan Sha, a Zen master) having foot pain on the mountain ridge illustrates this. Jie Ming (Jie Ming, a personal name) visited Zen Master Fa Yin (Fa Yin). Their conversation was quite congenial. It happened to be Jie Ming's memorial day, so he made offerings at the Mingjing Hermitage. Only Zen Master Wei Shang (Wei Shang), the abbot of the Cloud and Water Hall, came to see him. Thereupon, Wei Shang extended his hand. Jie Ming immediately shouted. Wei Shang slapped Jie Ming's cheek. Jie Ming stepped forward. Wei Shang said, 'Zhang Xuelu (Zhang Xuelu, Jie Ming's alias), how dare you slander the Great Prajna Sutra (Da Banruo, a Buddhist scripture)?' Jie Ming said, 'What I see is just this. What does the master see?' Wei Shang cited the story of Mazu (Ma Zu, a Zen master) ascending the platform and Baizhang (Bai Zhang, a Zen master) rolling up the mat to question him. Before he finished speaking, Jie Ming overturned the table. Wei Shang shouted, 'Zhang Xuelu is killing people!' Jie Ming jumped up and asked the monk beside him, 'What do you see?' The monk was at a loss. Jie Ming punched him. Turning to Wei Shang, he said, 'The ancestors didn't understand, and the calamity has befallen their descendants.' Wei Shang laughed loudly. Jie Ming presented a verse, saying, 'The karma of rolling up the mat is truly wondrous. All quarters frown upon hearing it mentioned. The table is overturned, and people scatter like stars. An upright man is never deceived.' Wei Shang replied, 'A high price has never spared him. In a hundred battlefields, his eyebrows are seized. You understand seizing the horn and breaking through the barrier. Who in the monastic community dares to deceive each other again?' In the year Gui Chou of the Shaoxing era, Jie Ming excelled among many scholars. He visited Wei Shang again at the Eastern Hermitage. Wei Shang said, 'Fushan Yuanjian (Fu Shan Yuan Jian, a Zen master) said, 'Even if you enter the room of Fenyang (Fen Yang, a place name), you have only just arrived at the gate of Fushan (Fu Shan, a place name). You still haven't seen this old monk.' What do you think?' Jie Ming pointed to the attendant monk and said, 'How can one find a dragon in a toad's den?' In the autumn of the year Ding Si, Zen Master Dahui (Da Hui, a Zen master) managed the affairs of Jing Shan (Jing Shan, a mountain name). Scholars admired him like the stars in the sky. Jie Ming read his recorded sayings and sighed, saying, 'Now I know there are talented people in the Zen school.' He took the sayings to tell Wei Shang, regretting that he had not met him. When Jie Ming became the Vice Minister of the Ministry of Rites, it happened that Councilor Liu (Liu Gong, a personal name) invited Dahui to preach at Tianzhu Temple (Tian Zhu, a temple name). Jie Ming went three times but did not meet him. When Dahui returned the visit, Jie Ming saw him but only exchanged brief greetings. Dahui also silently took note of him. Soon after, Jie Ming was ordered to retire and return home. He arrived at Jing Shan and discussed the investigation of things with Feng Jishi (Feng Jishi, an official title) and other officials. Dahui said, 'You only know about investigating things, but you don't know about things being investigated.' Jie Ming was at a loss. Dahui laughed loudly. Jie Ming said, 'Can the master enlighten me?' Dahui said, 'Haven't you seen it recorded in novels that during the Tang Dynasty, there were people who conspired with An Lushan (An Lushan, a personal name) to rebel? That person was previously the governor of Langzhou (Lang Zhou, a place name). There was a portrait of him there. Emperor Ming of Tang (Tang Ming Huang, an emperor's name) fled to Sichuan and saw it in anger.'
。令侍臣以劍擊其像首。時閬守居陜西。首忽墮地。公聞。頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。慧始許可。后守邵陽。丁父難。過徑山飯僧。秉鈞者意與慧議及朝政。遂竄慧衡陽。令公居家守服。服除。安置南安。丙子春。蒙 恩北還。道次新淦。而慧適至。與聯舟劇談宗要。未嘗語往事。于氏心傳錄曰。憲目嶺下。侍舅氏歸新淦。因會大慧。舅氏令拜之。憲曰。素不拜僧。舅氏曰。汝姑扣之。憲知其嘗執卷。遂舉子思中庸天命之謂性。率性之謂道。修道之謂教三句以問。慧曰。凡人既不知本命元辰下落處。又要牽好人入火坑。如何聖賢于打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。慧曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲得以告。舅氏曰。子拜何辭。繼鎮永嘉。丁丑秋。丐 祠。枉道訪慧于育王(作妙喜泉記)。越明年。慧得旨。復領徑山。謁公于慶善院。曰。某每於夢中必誦語．孟。何如。慧舉。圓覺曰。由寂靜故。十方世界諸如來心於中顯現。如鏡中像。公曰。非老師莫聞此論也。其頌黃龍三關語曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走(諱不得)。我腳何似驢腳。又被呞膠黏著。翻身直上
【現代漢語翻譯】 現代漢語譯本：於是（秦檜）命令侍從用劍砍擊岳飛的畫像的頭部。當時閬州太守居住在陜西，（畫像的）頭突然掉在地上。秦檜聽聞此事，立刻領會了其中的深刻含義。他在不動軒的墻壁上題寫道：『子韶（秦檜的字）研究事物，妙喜（大慧宗杲禪師的號）也能研究事物。想要認識那貫穿一切的真理，需要兩個五百年（形容時間久遠）。慧始（大慧宗杲禪師）才能夠認可。』後來（秦檜）擔任邵陽的太守，遇到了父親的喪事，路過徑山時供養僧人。當時掌權者有意與大慧禪師議論朝政，於是將大慧禪師流放到衡陽。命令秦檜在家守喪。守喪期滿后，將他安置在南安。丙子年春天，蒙受皇恩得以北還，在路過新淦時，而大慧禪師恰好也到了那裡，（秦檜）與他同船暢談宗門的要旨，未曾談及過去的事情。《于氏心傳錄》記載說：『憲目（于憲，于氏的兒子）在嶺下，跟隨他的舅舅回到新淦，因此有機會見到大慧禪師。他的舅舅讓他拜見大慧禪師，于憲說：『我向來不拜僧人。』他的舅舅說：『你姑且問問他。』于憲知道大慧禪師曾經研習儒家經典，於是舉出子思《中庸》中的『天命之謂性，率性之謂道，修道之謂教』三句話來提問。大慧禪師說：『凡夫既不知道自身本命元辰的下落之處，又要牽連好人進入火坑。為何聖賢在最初的一步不將其鑿破？』于憲說：『我的老師能夠為聖賢鑿破嗎？』大慧禪師說：『天命之謂性，便是清凈法身；率性之謂道，便是圓滿報身；修道之謂教，便是千百億化身。』于憲得以將這些話告訴他的舅舅。他的舅舅說：『你拜見時該說什麼呢？』（秦檜）後來鎮守永嘉，丁丑年秋天，請求辭官，特意繞道去育王寺拜訪大慧禪師（並作《妙喜泉記》）。第二年，大慧禪師得到旨意，重新主持徑山。他到慶善院拜見秦檜，說：『我常常在夢中背誦《論語》、《孟子》，怎麼樣？』大慧禪師引用《圓覺經》說：『由於寂靜的緣故，十方世界諸如來的心都在其中顯現，如同鏡中的影像。』秦檜說：『不是老師，我無法聽到這樣的論述啊。』他頌黃龍三關的語句說：『我的手像佛手嗎？天下的衲僧都無話可說。縱然撩起便走，也是在鬼窟里行走（諱莫如深）。我的腳像驢腳嗎？又被呞膠黏著。翻身直上……』 現代漢語譯本：
【English Translation】 English version: Thereupon, (Qin Hui) ordered his attendants to strike the head of Yue Fei's (a patriotic general) portrait with a sword. At that time, the governor of Langzhou resided in Shaanxi, and the head (of the portrait) suddenly fell to the ground. Upon hearing this, Qin Hui immediately grasped the profound meaning. He inscribed on the wall of the Immovable Pavilion: 'Zi Shao (Qin Hui's courtesy name) investigates things, and Miao Xi (Dahui Zonggao's, a Chan master, alias) also investigates things. If you want to know the truth that runs through everything, it takes two five hundreds (meaning a very long time). Only Hui Shi (Dahui Zonggao) can approve.' Later, (Qin Hui) served as the governor of Shaoyang, encountered his father's funeral, and offered food to monks at Jing Mountain on his way. At that time, the person in power intended to discuss state affairs with Chan Master Dahui, so he exiled Chan Master Dahui to Hengyang. He ordered Qin Hui to observe mourning at home. After the mourning period was over, he was placed in Nan'an. In the spring of the Bingzi year, he was favored by the emperor and allowed to return north. While passing through Xingan, Chan Master Dahui happened to be there as well. (Qin Hui) had a thorough discussion with him on the essentials of the sect in the same boat, without ever mentioning the past. The 'Yu Shi Xin Chuan Lu' records: 'Xian Mu (Yu Xian, Yu Shi's son) was at the foot of the mountain, following his uncle back to Xingan, and thus had the opportunity to meet Chan Master Dahui. His uncle asked him to pay respects to Chan Master Dahui. Yu Xian said: 'I have never bowed to monks.' His uncle said: 'You might as well ask him.' Yu Xian knew that Chan Master Dahui had studied Confucian classics, so he quoted the three sentences from Zisi's 'Doctrine of the Mean': 'What Heaven imparts to man is called nature; to follow our nature is called the Way; cultivation of the Way is called instruction.' Chan Master Dahui said: 'Ordinary people do not know where their own natal stars have fallen, and they want to drag good people into the fire pit. Why didn't the sages break through this at the very beginning?' Yu Xian said: 'Can my teacher break through this for the sages?' Chan Master Dahui said: 'What Heaven imparts to man is called nature, that is the pure Dharma body; to follow our nature is called the Way, that is the perfect reward body; cultivation of the Way is called instruction, that is the billions of transformation bodies.' Yu Xian was able to tell these words to his uncle. His uncle said: 'What should you say when you pay respects?' (Qin Hui) later guarded Yongjia. In the autumn of the Dingchou year, he requested to resign from his official position and made a detour to Yuhuang Temple to visit Chan Master Dahui (and wrote 'Record of the Miao Xi Spring'). The following year, Chan Master Dahui received an imperial decree to preside over Jing Mountain again. He visited Qin Hui at Qingshan Temple and said: 'I often recite the 'Analects' and 'Mencius' in my dreams, what do you think?' Chan Master Dahui quoted the 'Perfect Enlightenment Sutra': 'Because of stillness, the minds of all Tathagatas in the ten directions appear in it, like images in a mirror.' Qin Hui said: 'If it weren't for the teacher, I wouldn't be able to hear such a discourse.' He praised Huanglong's three barriers, saying: 'Is my hand like the Buddha's hand? All the monks in the world have nothing to say. Even if you stir it up and leave, you are still walking in a ghost cave (unspeakable). Is my foot like a donkey's foot? It is also stuck with donkey glue. Turn over and go straight up...' English version:
兜率天。已是遭他老鼠藥(吐不出)。人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。這驢猶自在旁邊(煞得工夫)。公嘗設心六度。不為子孫計。因取華嚴善知識。日供其二回食。以飯緇流。又嘗供十六大天。而諸位茶杯悉變為乳。書偈曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵才起大地隔。儻或塵銷覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今為汝掃狐疑。如湯沃雪火消冰。汝今微有疑與惑。鷂子便到新羅國。
參政李邴居士
字漢老。醉心祖道有年。聞大慧排默照為邪。公疑怒相半。及見慧示眾。舉趙州庭柏。垂語曰。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。為甚麼卻特地尋言語。良久。曰。當初只道茆長短。燒了方知地不平。公領悟。謂慧曰。無老師后語。幾蹉過。后以書咨決曰。某近扣籌室。伏蒙激發蒙滯。忽有省入。顧惟根識暗鈍。平生學解。盡落情見。一取一舍。如衣壞絮。行草棘中。適自纏繞。今一笑頓釋所疑。欣幸可量。非大宗匠委曲垂慈。何以致此
【現代漢語翻譯】 現代漢語譯本： 兜率天（佛教欲界六天之一，彌勒菩薩的住所）。已經中了老鼠藥（想吐也吐不出來）。每個人都有自己的出生之處。鐵圍山下經歷了數千年。三災一直蔓延到四禪天。這頭驢子仍然在旁邊（煞費苦夫）。您曾經發心修行六度（佈施、持戒、忍辱、精進、禪定、般若）。不為子孫考慮。因此迎請《華嚴經》中的善知識。每天供養他們兩次食物。用飯食供養僧人。又曾經供養十六大天。而且各位的茶杯都變成了乳汁。寫了一首偈子說：頂禮十方一切佛法僧。頂禮一切護法天。我今天供養三寶和天神。就像大海中的一滴水，牛身上的一根毛。有什麼奇妙的方法能夠感動他們呢？試著用意識來為你解說。我的心與佛和天神沒有區別。只要有一點點塵埃升起，就如同大地被隔開。如果塵埃消散，覺悟圓滿清凈。所以佛和天神才會降臨。我想供養佛，佛就顯現。我想供養天神，天神也顯現。佛弟子如果產生懷疑。試問這乳汁是從哪裡來的？懷疑就是塵埃，塵埃就是懷疑。最終與佛和天神不相似。我現在為你掃除懷疑。就像用沸水澆雪，用火融化冰。你現在稍微有些懷疑和迷惑。老鷹就飛到新羅國去了。
參政李邴居士
字漢老。多年來沉醉於祖師的禪道。聽說大慧禪師批評默照禪為邪法。您既懷疑又憤怒。等到見到大慧禪師開示大眾。舉起趙州禪師的庭前柏樹公案。開示說：『庭前柏樹子，今天重新提起。打破趙州關，特地尋找言語。』敢問各位，既然是打破了趙州關，為什麼卻特地尋找言語？良久。說：『當初只說茅草有長短，燒了才知道地不平。』您領悟了。對大慧禪師說：『沒有老師的后語，幾乎就錯過了。』後來用書信請教說：『我最近拜訪您的禪室，承蒙您的啓發，消除了我的矇昧。忽然有所領悟。考慮到我根器愚鈍，平生所學的理解，都落入了情見之中。一取一舍，就像破爛的棉絮。行走在荊棘之中，只是自己纏繞自己。現在一笑之間，頓時消除了疑惑。欣喜之情難以衡量。如果不是大宗師您委婉慈悲地開示，怎麼能達到這種境界呢？』
【English Translation】 English version: Tushita Heaven (one of the six heavens in the desire realm of Buddhism, the abode of Maitreya Bodhisattva). Already poisoned by rat poison (unable to vomit it out). Everyone has a place of origin. Thousands of years under the Iron Ring Mountains. The three calamities extend to the Fourth Dhyana Heaven. This donkey is still beside (a lot of effort). You once resolved to practice the Six Perfections (dana, shila, kshanti, virya, dhyana, prajna). Not for the sake of descendants. Therefore, invite the virtuous teachers from the Avatamsaka Sutra. Offer them food twice a day. Offer food to the Sangha. Also, once offered to the Sixteen Great Gods. And all the teacups turned into milk. Wrote a verse saying: I bow to all the Buddhas, Dharma, and Sangha in the ten directions. I bow to all the Dharma-protecting deities. Today I offer to the Three Jewels and the deities. Like a drop of water in the ocean, a hair on a cow. What wonderful technique can move them? Try to use consciousness to explain it to you. My mind is no different from the Buddhas and deities. As soon as a speck of dust arises, it is like the earth being separated. If the dust disappears and enlightenment is complete and pure. Therefore, the Buddhas and deities will descend. I want to offer to the Buddha, and the Buddha appears. I want to offer to the deities, and the deities also appear. If a Buddhist disciple has doubts. Try asking where this milk comes from? Doubt is dust, and dust is doubt. Ultimately, it is not similar to the Buddhas and deities. Now I will dispel your doubts. Like pouring boiling water on snow, like fire melting ice. You now have slight doubts and confusion. The hawk will fly to Silla.
Layman Li Bing, the Councilor
His courtesy name was Hanlao. He had been immersed in the Zen path of the patriarchs for many years. Hearing that Great Master Dahui criticized Silent Illumination Zen as heretical. You were both doubtful and angry. When Great Master Dahui gave a public instruction. He raised the case of Zen Master Zhaozhou's cypress tree in the courtyard. He instructed: 'The cypress tree in front of the courtyard, today it is raised again. Break through Zhaozhou's barrier, deliberately seeking words.' May I ask everyone, since you have broken through Zhaozhou's barrier, why are you deliberately seeking words? After a long silence. He said: 'At first, I only said that the thatch was long or short, but only after burning it did I realize that the ground was uneven.' You understood. He said to Great Master Dahui: 'Without the teacher's later words, I would have almost missed it.' Later, he consulted in a letter: 'I recently visited your meditation room, and I am grateful for your inspiration, which eliminated my ignorance. Suddenly, I had some understanding. Considering that my faculties are dull, and my lifelong understanding has fallen into emotional views. Taking one thing and giving up another is like tattered cotton wadding. Walking in thorns, I am only entangling myself. Now, with a smile, I have suddenly eliminated my doubts. The joy is immeasurable. If it were not for your compassionate and tactful instruction, how could I have achieved this state?'
。自到城中。著衣吃飯。抱子弄孫。色色仍舊。既亡拘執之情。亦不作奇特之想。其餘夙習舊障。亦稍輕微。臨行叮嚀之語。不敢忘也。重念始得入門。而大法未明。應機接物。觸事未能無礙。更望有以提誨。使卒有所至。庶無玷於法席矣。又書曰。某比蒙誨答。備悉深旨。某自驗者三。一．事無逆順。隨緣即應。不留胸中。二．宿習濃厚。不加排遣。自爾輕微。三．古人公案。舊所茫然。時復瞥地。此非自昧者。前書大法未明之語。蓋恐得少為足。當廣而充之。豈別求勝解耶。凈勝現流。理則不無。敢不銘佩。
寶學劉子羽居士
字彥修。出知永嘉。問道于大慧禪師。慧曰。僧問趙州。狗子還有佛性也無。趙州道。無。但恁么看。公后乃于柏樹子上發明。有頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門底透長安。
提刑吳偉明居士
字元昭。久參真歇了禪師。得自受用三昧為極致。后訪大慧于洋嶼庵。隨眾入室。慧舉狗子無佛性話問之。公擬答。慧以竹篦便打。公無對。遂留咨參。一日。慧謂曰。不須呈伎倆。直須啐地折嚗地斷。方敵得生死。若只呈伎倆。有甚了期。即辭云。道次延平。倏然契悟。連書數頌寄慧。皆室中所問者。其頌不是心。不是佛曰。不是心。不
【現代漢語翻譯】 現代漢語譯本： 自從回到城裡，穿衣吃飯，抱孩子逗孫子，一切都和原來一樣。既然沒有了拘泥執著的情感，也不去追求奇異特別的想法。其餘往昔的習氣和舊有的障礙，也稍微減輕了。臨走時叮囑的話，不敢忘記。再次想到剛入門徑，而大法還沒有明白，應對機緣，接觸事物，還不能做到沒有阻礙。更希望您能進一步提點教誨，使我最終有所成就，才不會玷污您的法席。又在信中寫道：『我近來蒙受您的教誨和解答，完全明白了其中的深刻含義。我自我驗證有三點：一、事情無論順利還是不順利，都隨順因緣而應對，不留在心中。二、往昔的習氣雖然濃厚，但不加以排斥遣散，自然就減輕了。三、古人的公案，以前茫然不解，現在時常能夠瞥見一些端倪。』這並非是我自欺欺人。之前信中說大法未明的話，是恐怕自己得到一點就滿足了，應當廣泛地充實自己，難道是另外尋求殊勝的理解嗎？清凈殊勝的顯現和流動，從道理上來說並非沒有，我怎敢不銘記在心。
寶學劉子羽居士（居士：在家學佛的男子）
字彥修。出任永嘉知縣。向大慧禪師請教佛法。大慧禪師說：『有僧人問趙州禪師，狗子還有佛性嗎？趙州禪師回答說：沒有。』你就這樣去看。劉子羽後來在柏樹子上有所領悟，作偈頌說：『趙州柏樹太無端，境上追尋也大難。處處綠楊堪繫馬，家家門底透長安。』
提刑吳偉明居士（居士：在家學佛的男子）
字元昭。長久參學真歇了禪師，得到自受用三昧（三昧：佛教用語，指心專注一境而不散亂的狀態）作為極致。後來在洋嶼庵拜訪大慧禪師，跟隨大眾進入禪室。大慧禪師舉『狗子無佛性』的話來問他。吳偉明剛要回答，大慧禪師就用竹篦打他。吳偉明無言以對，於是留下請教參禪。一天，大慧禪師對他說：『不需要賣弄技巧，直接需要乾脆利落地折斷，才能對付得了生死。如果只是賣弄技巧，什麼時候才能了結？』吳偉明於是告辭說要前往延平。忽然間契合領悟，連續寫了幾首偈頌寄給大慧禪師，都是禪室中所問的問題。其中一首偈頌說：『不是心，不是佛』。
【English Translation】 English version: After returning to the city, I dress, eat, hold my grandchildren, and everything is as before. Now that I am free from clinging and attachment, I do not pursue strange or unusual thoughts. The remaining old habits and past obstacles have also slightly diminished. I dare not forget the words of advice given before departure. I think again that I have only just entered the gate, and the Great Dharma is not yet clear. In responding to opportunities and encountering things, I am still unable to be without hindrance. I further hope that you can provide further guidance and instruction, so that I may eventually achieve something and not disgrace your Dharma seat. In another letter, it is written: 'I have recently received your teachings and answers, and I fully understand the profound meaning within. I have verified three points myself: First, whether things are smooth or not, I respond according to conditions and do not keep them in my heart. Second, although past habits are strong, I do not try to reject or dispel them, and they naturally diminish. Third, I was previously confused by the ancient koans, but now I can often catch a glimpse of some clues.' This is not me deceiving myself. The previous statement in the letter that the Great Dharma was not clear was because I was afraid of being content with just a little, and that I should broadly enrich myself. Is it to seek another superior understanding? Pure and excellent manifestations and flows are not without reason, how dare I not engrave them in my heart.
Layman Liu Ziyu of Baoxue (居士: A male Buddhist devotee)
His courtesy name was Yanxiu. He was appointed as the magistrate of Yongjia. He asked Great Master Dahui about the Dharma. Great Master Dahui said: 'A monk asked Zen Master Zhaozhou, does a dog have Buddha-nature? Zen Master Zhaozhou replied: No.' Just look at it that way. Later, Liu Ziyu had an enlightenment under a cypress tree and composed a verse saying: 'Zhaozhou's cypress tree is too unreasonable, it is difficult to seek it on the realm. Everywhere the green willows are suitable for tying horses, every house's door leads to Chang'an.'
Layman Wu Weiming of the Judicial Intendant (居士: A male Buddhist devotee)
His courtesy name was Yuanzhao. He studied with Zen Master Zhenxie for a long time and attained the Samadhi (三昧: In Buddhism, it refers to a state of mind focused on one object without distraction) of self-enjoyment as the ultimate. Later, he visited Great Master Dahui at Yangyu Hermitage and entered the meditation hall with the assembly. Great Master Dahui raised the question of 'a dog has no Buddha-nature' to ask him. As Wu Weiming was about to answer, Great Master Dahui struck him with a bamboo staff. Wu Weiming had no response, so he stayed to seek instruction in Chan practice. One day, Great Master Dahui said to him: 'There is no need to show off your skills, you must directly and decisively break through to deal with birth and death. If you are just showing off your skills, when will you ever be done?' Wu Weiming then took his leave, saying he was going to Yanping. Suddenly, he had an enlightenment and wrote several verses to send to Great Master Dahui, all of which were questions asked in the meditation hall. One of the verses said: 'Not mind, not Buddha.'
是佛。不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。
門司黃彥節居士
位元組夫。號妙德。于大慧一喝下。疑情頓脫。慧以衣付之。嘗舉首山竹篦話。至葉縣近前奪得拗折。擲向階下曰。是甚麼。山曰。瞎。公曰。妙德到這裡。百色無能。但記得曾作蠟梅絕句曰。擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看。
參政錢端禮居士
字處和。號松窗。從護國此庵景元禪師發明己事。後於宗門旨趣。一一極之。淳熙丙申冬。簡堂行機禪師歸住平田。法席鼎盛。公遂與往來。丁酉秋微恙。修書召機及國清．瑞巖主僧。有訣別之語。機與二禪詣榻次。公起趺坐言笑。移時出萬緡遺三剎。即書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德力。亦不能免這一著子。天下老和尚．一切善知識還有跳得過者無。蓋為地水火風因緣和合。暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定。立處皆真。順風使帆。上下水皆可因齋慶贊。去留自在。此是上來諸聖開大解脫一路涅槃門。本來清凈。空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明。伏惟珍重。置筆顧簡堂。曰。某坐去好。臥去好。堂曰。相公去便了。理
【現代漢語翻譯】 現代漢語譯本： 是佛，但又不是一個具體的『物』（指可以被認知或定義的實體）。全身擁有一副金剛不壞的骨骼（比喻堅不可摧的佛性）。趙州禪師（Zhaozhou，唐代著名禪師）當年親身拜見了南泉禪師（Nanquan，唐代禪師），領悟到『鎮州出蘿蔔』（Zhenzhou，地名；比喻平凡事物中蘊含真理）的道理。
門司黃彥節居士（Huang Yanjie，人名，門司：官職名，居士：在家修行的佛教信徒）
字位元組夫，號妙德。在大慧禪師（Dahui，宋代禪師）的一聲棒喝下，長期以來的疑惑頓時消解。大慧禪師因此將衣缽傳給他。他曾引用首山禪師（Shoushan，宋代禪師）關於竹篦（zhubi，竹製的拂塵）的公案，到了葉縣禪師（Yexian，宋代禪師）那裡，他上前奪過竹篦並將其折斷，扔在臺階下，問道：『這是什麼？』葉縣禪師回答：『瞎！』黃彥節說：『妙德我到了這裡，什麼手段都不管用。』他還記得曾經寫過一首詠蠟梅的絕句：『擬嚼枝頭蠟，驚香卻肖蘭。前村深雪裡，莫作嶺梅看。』
參政錢端禮居士（Qian Duanli，人名，參政：官職名，居士：在家修行的佛教信徒）
字處和，號松窗。跟隨護國此庵景元禪師（Huguo Cian Jingyuan，宋代禪師）開悟了自身本有的佛性。之後對於禪宗的宗旨和意趣，一一深入研究。淳熙丙申年冬天，簡堂行機禪師（Jiantang Xingji，宋代禪師）回到平田主持寺院，佛法興盛。錢端禮於是與他交往。丁酉年秋天，錢端禮略感不適，寫信召來行機禪師以及國清寺（Guoqing Temple，寺廟名）、瑞巖寺（Ruiyan Temple，寺廟名）的主持僧人，說了訣別的話。行機禪師與兩位僧人來到他的床邊，錢端禮起身盤腿而坐，談笑自若。過了一會兒，他拿出萬緡（wan min，錢的單位）捐贈給這三座寺廟。隨即寫道：『浮世虛幻，本來就沒有來去。四大（四大：地、水、火、風）五蘊（五蘊：色、受、想、行、識），最終必然歸於消亡。即使是佛祖具有大威德力，也無法避免這一結局。天下所有的老和尚、一切善知識，還有誰能跳脫得了這個規律嗎？這不過是地、水、火、風各種因緣和合，暫時聚合在一起，不可錯誤地認為是自己所擁有的。大丈夫光明磊落，應當在關鍵時刻把握住，所站之處皆是真實。順風揚帆，無論上水下水都可以隨緣慶賀讚歎，去留自在。這是歷代諸佛開示的大解脫之路、涅槃之門，本來就是清凈、空寂的境界，是無為的大道。如今我這樣做，豈不是很快樂嗎？塵世的勞苦和外在的牽絆，一時之間全部掃除乾淨。承蒙各位山僧垂顧，都願意為我證明。伏惟珍重。』寫完后，他看著簡堂行機禪師，問道：『我是坐著走好，還是躺著走好？』簡堂禪師回答：『相公您怎麼方便就怎麼走吧！』
【English Translation】 English version: It is Buddha, yet not a 'thing' (referring to an entity that can be perceived or defined). The entire body possesses a set of indestructible golden bones (a metaphor for the indestructible Buddha-nature). Zen Master Zhaozhou (Zhaozhou, a famous Zen master of the Tang Dynasty) personally visited Zen Master Nanquan (Nanquan, a Zen master of the Tang Dynasty) and realized the principle that 'Zhenzhou produces turnips' (Zhenzhou, a place name; a metaphor for the truth contained in ordinary things).
Layman Huang Yanjie, Mensi (Huang Yanjie, personal name, Mensi: official title, Layman: a Buddhist devotee who practices at home)
Styled Zijietu, named Miaode. Under the shout of Zen Master Dahui (Dahui, a Zen master of the Song Dynasty), his long-standing doubts were suddenly resolved. Zen Master Dahui therefore passed the robe and bowl to him. He once quoted Zen Master Shoushan's (Shoushan, a Zen master of the Song Dynasty) case about the bamboo whisk (zhubi, a whisk made of bamboo). When he arrived at Zen Master Yexian's (Yexian, a Zen master of the Song Dynasty) place, he stepped forward, snatched the whisk, broke it, and threw it down the steps, asking: 'What is this?' Zen Master Yexian replied: 'Blind!' Huang Yanjie said: 'Miaode, when I get here, no means work.' He also remembered once writing a quatrain about wintersweet: 'Intending to chew the wax on the branches, the surprising fragrance resembles orchids. In the deep snow of the village ahead, don't mistake it for plum blossoms on the ridge.'
Layman Qian Duanli, Chancellor (Qian Duanli, personal name, Chancellor: official title, Layman: a Buddhist devotee who practices at home)
Styled Chuhe, named Songchuang. He became enlightened to his inherent Buddha-nature by following Zen Master Huguo Cian Jingyuan (Huguo Cian Jingyuan, a Zen master of the Song Dynasty). Afterwards, he deeply studied the tenets and interests of Zen Buddhism one by one. In the winter of the Bing Shen year of Chunxi, Zen Master Jiantang Xingji (Jiantang Xingji, a Zen master of the Song Dynasty) returned to Ping Tian to preside over the temple, and the Dharma flourished. Qian Duanli then associated with him. In the autumn of the Ding You year, Qian Duanli felt slightly unwell and wrote letters summoning Zen Master Xingji and the abbot monks of Guoqing Temple (Guoqing Temple, temple name) and Ruiyan Temple (Ruiyan Temple, temple name), saying farewell words. Zen Master Xingji and the two monks came to his bedside. Qian Duanli got up, sat cross-legged, and talked and laughed freely. After a while, he took out ten thousand strings of cash (wan min, unit of money) to donate to the three temples. Then he wrote: 'The floating world is illusory, and there is originally no coming or going. The Four Great Elements (Four Great Elements: earth, water, fire, wind) and the Five Aggregates (Five Aggregates: form, sensation, perception, volition, consciousness) must eventually return to extinction. Even the Buddha, with great power and virtue, cannot avoid this ending. Among all the old monks and virtuous teachers in the world, is there anyone who can escape this law? This is just the temporary gathering of various causes and conditions of earth, water, fire, and wind, and it should not be mistakenly regarded as one's own. A great man is upright and open, and should grasp it at the critical moment, and where he stands is all true. Sailing with the wind, whether going upstream or downstream, one can celebrate and praise according to circumstances, and come and go freely. This is the path of great liberation and the gate of Nirvana opened by the Buddhas of all ages, which is originally a state of purity and emptiness, the great path of non-action. Now that I am doing this, isn't it joyful? The toil of the world and external entanglements are all swept away at once. Thank you for the attention of all the mountain monks, who are willing to testify for me. I respectfully wish you well.' After writing, he looked at Zen Master Jiantang Xingji and asked: 'Is it better for me to go sitting or lying down?' Zen Master Jiantang replied: 'It's up to you, sir, whichever is convenient!'
會甚坐與臥耶。公笑曰。法兄當爲祖道自愛。遂斂目而逝。
內翰曾開居士
字天游。久參圓悟。暨往來大慧之門有日矣。紹興辛未。佛海慧遠禪師補三衢光孝。公與超然居士趙公訪之。問曰。如何是善知識。遠曰。燈籠露柱。貓兒狗子。公曰。為甚麼贊即歡喜。毀即煩惱。遠曰。侍郎(時未除翰苑)曾見善知識否。公曰。某三十年參問。何言不見。遠曰。向歡喜處見。煩惱處見。公擬議。遠震聲便喝。公擬對。遠曰。開口底不是。公惘然。遠召曰。侍郎向甚麼處去也。公猛省。遂點頭說偈曰。咄哉瞎驢。叢林妖㜸。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。遠曰。也只得一橛。
知府葛郯居士
字謙問。號信齋。少擢上第。玩意禪悅。首謁無庵全禪師。求指南。全以即心即佛因緣令究之。久無所契。請曰。師有何方便。使某得入。全曰。居士大無厭生。已而。佛海來居劍池。公因從游。乃舉無庵所示之語。靖為眾普說。海發揮之曰。即心即佛眉拖地。非佛非心雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而後反。一日。舉不是心。不是佛。不是物。㸌爾頓明。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。金肯之。即遣書頌呈海。海報
【現代漢語翻譯】 現代漢語譯本： 會甚麼坐著和躺著呢？曾開居士笑著說：『法兄應當爲了祖師的道統而自愛。』於是閉上眼睛去世了。 內翰曾開居士，字天游，很久以前就參拜圓悟禪師，後來又往來於大慧禪師的門下已經很久了。紹興辛未年，佛海慧遠禪師到三衢光孝寺擔任住持。曾開居士與超然居士趙公一同拜訪他，問道：『什麼是善知識？』慧遠禪師說：『燈籠、露柱、貓兒、狗子。』曾開居士說：『為什麼讚揚就歡喜，譭謗就煩惱？』慧遠禪師說：『侍郎（當時還未擔任翰林院的職務）曾經見過善知識嗎？』曾開居士說：『我三十年來參訪請教，怎麼能說沒見過呢？』慧遠禪師說：『在歡喜處見到，在煩惱處見到。』曾開居士想要思量，慧遠禪師大聲呵斥。曾開居士想要回答，慧遠禪師說：『開口說的就不是。』曾開居士茫然不知所措。慧遠禪師呼喚說：『侍郎要到哪裡去啊？』曾開居士猛然醒悟，於是點頭說了偈語：『咄，這瞎驢，叢林里的妖怪。震地一聲，天機泄露。有人再問是什麼意思，拿起拂塵劈頭就打。』慧遠禪師說：『也只能得到一截。』 知府葛郯居士，字謙問，號信齋，年輕時就考中進士，喜歡禪悅。最初拜訪無庵全禪師，請求指點。無庵全禪師用『即心即佛』的因緣讓他去參究，很久都沒有領悟。於是請教說：『禪師有什麼方便法門，能讓我入門？』無庵全禪師說：『居士太不知滿足了。』後來，佛海禪師來到劍池居住，葛郯居士於是跟隨他遊學，於是舉出無庵全禪師所說的『即心即佛』的話。靖禪師為大家普遍解說，佛海禪師發揮說：『即心即佛，眉毛拖地；非佛非心，雙眼橫生。蝴蝶夢中家萬里，子規枝上月三更。』住了十幾天后返回。一天，舉起『不是心，不是佛，不是物』，忽然間頓悟。作頌說：『非心非佛亦非物，五鳳樓前山突兀。艷陽影里倒翻身，野狐跳入金毛窟。』佛海禪師認可了他的領悟，立刻寫信和頌呈給佛海禪師，佛海禪師回覆
【English Translation】 English version: 'What is the use of sitting and lying down?' Layman Zeng Kai smiled and said, 'Dharma brother, you should cherish yourself for the sake of the ancestral way.' Then he closed his eyes and passed away. Layman Zeng Kai, styled Tianyou, had long studied with Zen Master Yuanwu, and later frequented the gate of Zen Master Dahui for a long time. In the year Xinwei of the Shaoxing era, Zen Master Fohai Huiyuan became the abbot of Guangxiao Temple in Sanqu. Layman Zeng Kai and Layman Chao Ran Zhao Gong visited him and asked, 'What is a good teacher?' Zen Master Huiyuan said, 'Lanterns, pillars, cats, and dogs.' Layman Zeng Kai said, 'Why is it that when praised, one is happy, and when slandered, one is annoyed?' Zen Master Huiyuan said, 'Has the Vice Minister (who had not yet been appointed to the Hanlin Academy at the time) ever seen a good teacher?' Layman Zeng Kai said, 'I have been visiting and asking questions for thirty years, how can you say I haven't seen one?' Zen Master Huiyuan said, 'Seen in the place of happiness, seen in the place of annoyance.' Layman Zeng Kai was about to ponder, Zen Master Huiyuan shouted loudly. Layman Zeng Kai was about to answer, Zen Master Huiyuan said, 'What is spoken is not it.' Layman Zeng Kai was at a loss. Zen Master Huiyuan called out, 'Where is the Vice Minister going?' Layman Zeng Kai suddenly awakened, and then nodded and said in a verse: 'Bah, this blind donkey, a monster in the monastery. With a earth-shattering sound, the heavenly secret is revealed. If someone asks again what it means, pick up the whisk and strike the mouth.' Zen Master Huiyuan said, 'You can only get a piece of it.' Layman Ge Tan, styled Qianwen, named Xinzhai, passed the imperial examination at a young age and enjoyed Zen meditation. He first visited Zen Master Wu'an Quan, seeking guidance. Zen Master Wu'an Quan used the cause and condition of 'Mind is Buddha' to have him investigate it, but he did not understand it for a long time. So he asked, 'What expedient methods does the Zen Master have to allow me to enter?' Zen Master Wu'an Quan said, 'Layman, you are too insatiable.' Later, Zen Master Fohai came to live in Jianchi, and Layman Ge Tan followed him to study, and then brought up the words 'Mind is Buddha' that Zen Master Wu'an Quan had said. Zen Master Jing explained it to everyone, and Zen Master Fohai elaborated, saying, 'Mind is Buddha, eyebrows dragging on the ground; not Buddha, not mind, eyes growing horizontally. In a butterfly dream, home is ten thousand miles away, the cuckoo on the branch, the moon is in the third watch.' After staying for ten days, he returned. One day, he raised 'Not mind, not Buddha, not thing,' and suddenly had a sudden enlightenment. He composed a verse saying, 'Not mind, not Buddha, also not thing, the mountain in front of the Five Phoenix Tower is towering. Turning upside down in the bright sunshine, the wild fox jumps into the golden lion's den.' Zen Master Fohai recognized his enlightenment and immediately wrote a letter and presented the verse to Zen Master Fohai, and Zen Master Fohai replied
曰。此事非紙筆可既。居士能過我。當有所聞矣。遂復至虎丘。海迎之曰。居士見處。止可入佛境界。入魔境界猶未得在。公加禮不已。海正容曰。何不道金毛跳入野狐窟。公乃痛領。嘗問諸禪曰。夫婦二人相打。通兒子作證。且道證父即是。證母即是。或庵體禪師著語曰。小出大遇。淳熙六年。守臨川。八年。感微疾。一夕。忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬。示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢。端坐而化。正月二十七日也。
侍郎李浩居士
字德遠。號正信。幼閱首楞嚴經。如遊舊國。志而不忘。登第后。聞應庵曇華禪師(時住明果)與大慧之道為二甘露門。乃造明果。投誠入室。華揕其胸曰。侍郎死後向甚麼處去。公駭然汗下。華喝出。公退參。不旬日。竟躋堂奧。以偈寄同參嚴康朝教授曰。門有孫儐鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。華見稱善。有鬻胭脂者。亦久參應庵。頗自負。公贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來這裡吃拳頭。華益稱之。
通判趙善期居士
未詳參問。嘗舉。韶州乳源和尚示眾云。西來的的意也不易舉唱
【現代漢語翻譯】 現代漢語譯本： 海禪師說：『這件事不是紙筆能夠完全表達的。居士如果能來我這裡，應該會有所領悟。』於是李浩再次來到虎丘。海禪師迎接他說：『居士你現在的見解，只能進入佛的境界，進入魔的境界還遠遠不夠。』李浩更加恭敬地行禮。海禪師嚴肅地說：『為什麼不說金毛獅子跳進了野狐貍的洞穴？』李浩這才徹底領悟。他曾經問各位禪師：『夫婦二人爭吵打架，叫兒子來作證，那麼請問，兒子是證明父親對呢，還是證明母親對呢？』或庵體禪師作評語說：『小出大遇。』淳熙六年，李浩擔任臨川的太守。淳熙八年，感到身體有些不適。一天晚上，忽然要來筆寫下偈語說：『在大洋海里敲鼓，須彌山上都能聽到鐘聲。業鏡忽然被打碎，翻身跳出虛空。』他召集下屬，給他們看，說：『生和死，就像白天和黑夜一樣，沒有什麼值得奇怪的。如果從道的角度來說，哪裡會有生死呢？如果執著于生死，那就離道遠了。』說完，端坐而逝。時間是正月二十七日。
侍郎李浩居士
字德遠，號正信。從小閱讀《首楞嚴經》（Śūraṅgama Sūtra），就像回到故鄉一樣，牢記不忘。考中進士后，聽說應庵曇華禪師（Ying』an Tanhua，當時住在明果寺）與大慧宗杲（Dahui Zonggao）的禪法是兩種甘露法門。於是前往明果寺，誠心入門。曇華禪師用手揕擊他的胸口，問道：『侍郎死後要到哪裡去？』李浩驚恐萬分，汗流浹背。曇華禪師一聲喝斥。李浩退下後繼續參禪，不到十天，竟然登堂入室，領悟了禪法的精髓。他寫了一首偈語寄給同參嚴康朝教授說：『門外有孫儐的店舖，家裡有甘贄的妻子。晚上睡覺還早起，誰能領悟誰又迷惑？』曇華禪師看了稱讚他寫得好。有個賣胭脂的人，也長期跟隨應庵禪師參禪，頗為自負。李浩贈給他一首偈語說：『不塗紅粉也自然風流，往往學禪的人到此止步。透過古今的圈套之後，卻要在這裡挨拳頭。』曇華禪師更加稱讚他。
通判趙善期居士
沒有詳細記載他參禪問道的經過。曾經引用韶州乳源和尚開示大眾的話說：『西來的真意也不容易舉揚。』
【English Translation】 English version: Chan Master Hai said, 'This matter cannot be fully expressed by paper and pen. If the layman can come to me, he should gain some understanding.' So Li Hao came to Tiger Hill again. Chan Master Hai greeted him and said, 'Layman, your current understanding can only enter the realm of the Buddha; entering the realm of the demon is far from enough.' Li Hao bowed even more respectfully. Chan Master Hai said sternly, 'Why not say the golden-haired lion jumped into the fox's den?' Only then did Li Hao completely understand. He once asked the Chan masters, 'A husband and wife are arguing and fighting, and they call their son to testify. Then, please tell me, is the son testifying that the father is right, or is he testifying that the mother is right?' Chan Master Huo'an Ti made a comment, saying, 'Small departure, great encounter.' In the sixth year of Chunxi (1179), Li Hao served as the prefect of Linchuan. In the eighth year of Chunxi (1181), he felt somewhat unwell. One night, he suddenly asked for a brush and wrote a verse, saying, 'Beating the drum in the great ocean, the bell can be heard on Mount Sumeru (Sumeru). The mirror of karma is suddenly shattered, and turning around, one leaps out of the void.' He summoned his subordinates, showed it to them, and said, 'Birth and death are like day and night, there is nothing strange about them. If we speak from the perspective of the Dao, where would there be birth and death? If we cling to birth and death, then we are far from the Dao.' After speaking, he passed away peacefully while sitting upright. The date was the twenty-seventh day of the first month.
Layman Li Hao, Vice Minister
His courtesy name was Deyuan, and his pseudonym was Zhengxin. From a young age, he read the Śūraṅgama Sūtra (首楞嚴經), as if returning to his homeland, and remembered it firmly. After passing the imperial examination, he heard that Chan Master Ying』an Tanhua (應庵曇華, who was then residing at Mingguo Temple) and Dahui Zonggao's (大慧宗杲) Chan teachings were two kinds of nectar dharma gates. So he went to Mingguo Temple and sincerely entered the room. Chan Master Tanhua struck his chest and asked, 'Where will the Vice Minister go after death?' Li Hao was terrified and sweating profusely. Chan Master Tanhua shouted. Li Hao retreated and continued to practice Chan, and in less than ten days, he actually entered the hall and grasped the essence of Chan. He wrote a verse and sent it to his fellow practitioner, Professor Yan Kangchao, saying, 'Outside the door is Sun Bin's shop, and at home is Gan Zhi's wife. Sleeping at night and getting up early, who can understand and who is confused?' Chan Master Tanhua praised him for writing well. There was a rouge seller who had also been practicing Chan with Chan Master Ying』an for a long time and was quite self-satisfied. Li Hao gave him a verse, saying, 'Without applying rouge, one is naturally charming, and often those who study Chan stop here. After passing through the traps of ancient and modern times, one has to take a beating here.' Chan Master Tanhua praised him even more.
Layman Zhao Shanqi, Vice Prefect
There is no detailed record of his Chan practice and questioning. He once quoted Chan Master Ruyuan of Shaozhou, who said to the assembly, 'The true meaning of the coming from the West is not easy to proclaim.'
。時有僧出。源劈脊便打云。如今是甚麼時節。汝出頭來。便歸方丈。公頌曰。西來的的意何如。舉唱多憐在半途。勾賊到門還破賊。信知身佩辟兵符。
朝奉俞南仲居士
字彥若。號大山。乾道間。子澄仕三山。公與偕往。聞乾元安永禪師為眾衲所歸。欲謁之。會永遷黃檗。來辭。公就以平日咨參求決。永曰。所言皆當。止欠一味藥耳。既去。公甚以為疑。永嘗剩稱寄居李倅楶造詣高妙。因脩敬李舉南泉斬貓話示之。仍為頌曰。提處分明斬處親。落華飛絮撲行人。頭戴草鞋出門去。四月圓荷葉葉新。公究數月有省。謂其子曰。我和得此偈了也。子請其所以。公極力拊掌三下。李聞之。曰。且喜打透漆桶。自爾智證成就。年七十有二。屬疾。有至省問。則隨機開諭。一日。邀僧。命看華嚴。僧欲歸請經。公曰。此自有經。僧取經。擬展卷。公笑曰。幾時得了。且只誦多心經。僧方誦心經。公起趺坐。泊然而逝。公之高祖守尚書屯田郎中汝尚。字退翁。元豐七年秋。與其室黃氏相期先後亡故。墓表有曰。夫人則沐浴而化。退翁則隱幾而終。嘗作發願偈曰。我死愿作修行僧。出處常與善知識。生身永斷塵中緣。世世踐履菩薩道。其契悟機緣未詳。附見於此。
嘉泰普燈錄卷第二十三
音釋
【現代漢語翻譯】 現代漢語譯本：當時有個僧人出來。源禪師劈頭蓋臉就打，說：『現在是什麼時候，你還出頭露面？』然後就回方丈了。頌詞說：『西來的真意是什麼？ 多數人的見解都只在半途。 抓到盜賊到家門口還要破賊， 相信他身上佩戴著辟邪的符。』
朝奉俞南仲居士（Yü Nan-zhong，在家修行者名號）
字彥若（Yan-ruo），號大山（Da-shan）。乾道年間，他的兒子俞澄（Yü Cheng）在三山做官，俞南仲和他一起去。聽說乾元安永禪師（An-yong，禪師名號）被眾多僧人推崇，想去拜訪他。適逢安永禪師要遷往黃檗山（Huang-bo Mountain），前來告辭。俞南仲就用平日裡參禪的問題向他請教。安永禪師說：『你說的都對，只是缺少一味藥。』說完就離開了。俞南仲對此非常疑惑。安永禪師曾經稱讚寄居在李倅楶（Li Cuijie）家的人造詣高深，於是俞南仲恭敬地向李倅楶請教南泉斬貓（Nan-quan斬貓，佛教典故）的故事，併爲此作了一首頌：『提處分明斬處親，落華飛絮撲行人。頭戴草鞋出門去，四月圓荷葉葉新。』俞南仲研究了幾個月後有所領悟，對他的兒子說：『我理解這首偈語了。』他的兒子請他說說理解的內容，俞南仲極力拍了三下手掌。李倅楶聽說了這件事，說：『可喜可賀，終於打破了漆桶。』從此以後，俞南仲的智慧證悟得到了成就。七十二歲時，他生病了，有人來探望，他就隨機開導。有一天，他邀請僧人來，讓他們看《華嚴經》（Hua-yan Sutra）。僧人想要回去取經書，俞南仲說：『這裡自有經書。』僧人取來經書，想要展開閱讀，俞南仲笑著說：『什麼時候才能讀完？還是隻誦《多心經》（Heart Sutra）吧。』僧人剛開始誦《心經》，俞南仲就起身跏趺而坐，安然去世。俞南仲的高祖是守尚書屯田郎中的汝尚（Ru Shang），字退翁（Tui-weng）。元豐七年秋天，他和他的妻子黃氏（Huang Shi）相約先後去世。墓表上寫道：『夫人沐浴後去世，退翁靠著幾案而終。』他曾經作發願偈說：『我死後愿做修行僧，出處常與善知識。生身永斷塵中緣，世世踐履菩薩道。』他契悟的機緣不詳，附在這裡。
《嘉泰普燈錄》（Jia-tai Pu-deng Lu）卷第二十三
音釋
【English Translation】 English version: At that time, a monk came out. Zen Master Yuan slapped him and said, 'What time is it now that you are showing your face?' Then he returned to his abbot's room. A verse says: 'What is the true meaning of the Westward Transmission? Most people's views are only halfway there. Catching the thief at the door and still having to defeat the thief, it is believed that he wears a talisman to ward off evil.'
Layman Yu Nanzhong (Yü Nan-zhong, name of a lay practitioner)
Style name Yanruo (Yan-ruo), sobriquet Dashan (Da-shan). During the Qiandao period, his son Yu Cheng (Yü Cheng) was an official in Sanshan, and Yu Nanzhong went with him. Hearing that Zen Master Anyong of Qianyuan (An-yong, name of a Zen master) was revered by many monks, he wanted to visit him. It happened that Zen Master Anyong was moving to Huangbo Mountain (Huang-bo Mountain) and came to say goodbye. Yu Nanzhong then consulted him with questions he usually asked during Chan practice. Zen Master Anyong said, 'What you say is all correct, but it lacks one ingredient.' After saying that, he left. Yu Nanzhong was very puzzled by this. Zen Master Anyong once praised the person residing at Li Cuijie's (Li Cuijie) house for his profound attainments, so Yu Nanzhong respectfully asked Li Cuijie about the story of Nanquan Cutting the Cat (Nan-quan Cutting the Cat, a Buddhist story), and wrote a verse for it: 'The proposal is clear, the cut is intimate, falling flowers and catkins flutter against passersby. Wearing straw sandals and going out the door, in April, the round lotus leaves are all new.' Yu Nanzhong studied it for several months and had some understanding. He said to his son, 'I understand this verse.' His son asked him to explain his understanding, and Yu Nanzhong vigorously clapped his hands three times. Li Cuijie heard about this and said, 'Congratulations, he has finally broken through the lacquer bucket.' From then on, Yu Nanzhong's wisdom and realization were accomplished. At the age of seventy-two, he fell ill. When people came to visit, he would enlighten them according to their individual needs. One day, he invited monks to come and have them read the Avatamsaka Sutra (Hua-yan Sutra). The monks wanted to go back to get the sutra. Yu Nanzhong said, 'There are sutras here.' The monks took the sutra and were about to unroll it. Yu Nanzhong smiled and said, 'When will you finish reading it? Just recite the Heart Sutra (Heart Sutra).' As soon as the monks began to recite the Heart Sutra, Yu Nanzhong sat up in the lotus position and passed away peacefully. Yu Nanzhong's great-grandfather was Ru Shang (Ru Shang), style name Tuiweng (Tui-weng), who was the Director of the Ministry of Revenue. In the autumn of the seventh year of Yuanfeng, he and his wife, Huang Shi (Huang Shi), agreed to pass away one after the other. The epitaph on their tomb reads: 'The lady passed away after bathing, and Tuiweng passed away leaning against a desk.' He once wrote a vow verse saying: 'I vow to be a practicing monk after death, always with good teachers wherever I go. May this body forever sever ties with the world, and in every life, I will practice the Bodhisattva path.' The circumstances of his enlightenment are unknown and are included here.
Jia Tai Pu Deng Lu (Jia-tai Pu-deng Lu), Volume 23
Phonetic transcription and explanation
懵莫孔切 瞠音撐 薨呼肱切 瀫音斛 孳音茲 黔音鉗 窣蘇骨切 𧏙去羊切 螂音良 舍與舍同 浹子協切 姓秤去聲 藐亡角切 䫌匹米切 向式亮切 腆它典切 怫扶弗切 誚才笑切 溺與尿同 伻普耕切 遲音犁 搊楚尤切 𢮁于許切 豸池爾切 瀘音盧 痂音加 蕃音藩 蝮孚六切 悖音勃 叛音畔 淦音紺 啐子律切 揕知鴆切 楶音節 膴音武 與音預 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十四
平江府報恩光孝禪寺(臣)僧 (正受) 編
應化聖賢
千歲寶掌和尚
中印度人也。周威烈十二年丁卯。降神受質。左手握拳。至七歲祝髮乃展。因名寶掌。魏晉間。東遊此土。入蜀禮普賢。留大慈。常不食。日誦般若等經千餘卷。有詠之者曰。勞勞玉齒寒。似迸巖泉急。有時中夜坐階前。神鬼泣。一日。謂眾曰。吾有愿住世千歲。今年六百二十有六。故以千歲稱之。次游五臺。徙居祝融之華嚴．黃梅之雙峰．廬山之東林。尋抵建鄴。會達磨入梁。師就扣其旨開悟。武帝高其道臘。延入內庭。未幾。如吳。有偈曰。梁城遇導師。參禪了心地。飄零二淅游。更盡佳山水。順流東下。由千[土*頁]至天竺。往鄮峰。登太白。穿
【現代漢語翻譯】 懵莫孔切（懵莫孔切）：發音為『撐』(cheng)。 瞠音撐（瞠音撐）：發音為『薨』(hong)，與『肱』(gong)切。 薨呼肱切（薨呼肱切）：發音為『斛』(hu)。 瀫音斛（瀫音斛）：發音為『茲』(zi)。 孳音茲（孳音茲）：發音為『鉗』(qian)。 黔音鉗（黔音鉗）：發音為『蘇骨』(sugu)。 窣蘇骨切（窣蘇骨切）：發音為『去羊』(quyang)。 𧏙去羊切（𧏙去羊切）：發音為『良』(liang)。 螂音良（螂音良）：與『舍』(she)同音。 舍與舍同（舍與舍同）：發音為『子協』(zixie)。 浹子協切（浹子協切）：姓氏讀作去聲『秤』(cheng)。 姓秤去聲（姓秤去聲）：發音為『亡角』(wangjiao)。 藐亡角切（藐亡角切）：發音為『匹米』(pimi)。 䫌匹米切（䫌匹米切）：發音為『式亮』(shiliang)。 向式亮切（向式亮切）：發音為『它典』(tadian)。 腆它典切（腆它典切）：發音為『扶弗』(fufu)。 怫扶弗切（怫扶弗切）：發音為『才笑』(caixiao)。 誚才笑切（誚才笑切）：與『尿』(niao)同音。 溺與尿同（溺與尿同）：發音為『普耕』(pugeng)。 伻普耕切（伻普耕切）：發音為『犁』(li)。 遲音犁（遲音犁）：發音為『楚尤』(chuyou)。 搊楚尤切（搊楚尤切）：發音為『于許』(yuxu)。 𢮁于許切（𢮁于許切）：發音為『池爾』(chier)。 豸池爾切（豸池爾切）：發音為『盧』(lu)。 瀘音盧（瀘音盧）：發音為『加』(jia)。 痂音加（痂音加）：發音為『藩』(fan)。 蕃音藩（蕃音藩）：發音為『孚六』(fuliu)。 蝮孚六切（蝮孚六切）：發音為『勃』(bo)。 悖音勃（悖音勃）：發音為『畔』(pan)。 叛音畔（叛音畔）：發音為『紺』(gan)。 淦音紺（淦音紺）：發音為『子律』(zilu)。 啐子律切（啐子律切）：發音為『知鴆』(zhizhen)。 揕知鴆切（揕知鴆切）：發音為『節』(jie)。 楶音節（楶音節）：發音為『武』(wu)。 膴音武（膴音武）：發音為『預』(yu)。 與音預（與音預） 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄 嘉泰普燈錄卷第二十四 平江府報恩光孝禪寺(臣)僧 (正受) 編 應化聖賢 千歲寶掌和尚 中印度人也。周威烈十二年丁卯。降神受質。左手握拳。至七歲祝髮乃展。因名寶掌（Baozhang）。魏晉間。東遊此土。入蜀禮普賢（Puxian）。留大慈。常不食。日誦般若等經千餘卷。有詠之者曰。『勞勞玉齒寒。似迸巖泉急。有時中夜坐階前。神鬼泣。』一日。謂眾曰。『吾有愿住世千歲。今年六百二十有六。故以千歲稱之。』次游五臺。徙居祝融之華嚴（Huayan）．黃梅之雙峰．廬山之東林。尋抵建鄴。會達磨（Damo）入梁。師就扣其旨開悟。武帝高其道臘。延入內庭。未幾。如吳。有偈曰。『梁城遇導師。參禪了心地。飄零二淅游。更盡佳山水。』順流東下。由千[土*頁]至天竺。往鄮峰。登太白。穿
【English Translation】 Modern Chinese translation 懵莫孔切 (Meng Mo Kong Qie): Pronounced 'cheng'. 瞠音撐 (Cheng Yin Cheng): Pronounced 'hong', rhymes with 'gong'. 薨呼肱切 (Hong Hu Gong Qie): Pronounced 'hu'. 瀫音斛 (Hu Yin Hu): Pronounced 'zi'. 孳音茲 (Zi Yin Zi): Pronounced 'qian'. 黔音鉗 (Qian Yin Qian): Pronounced 'sugu'. 窣蘇骨切 (Su Su Gu Qie): Pronounced 'quyang'. 𧏙去羊切 (Qu Yang Qie): Pronounced 'liang'. 螂音良 (Lang Yin Liang): Same pronunciation as '舍' (she). 舍與舍同 (She Yu She Tong): Pronounced 'zixie'. 浹子協切 (Jia Zi Xie Qie): The surname is pronounced 'cheng' in the fourth tone. 姓秤去聲 (Xing Cheng Qu Sheng): Pronounced 'wangjiao'. 藐亡角切 (Miao Wang Jiao Qie): Pronounced 'pimi'. 䫌匹米切 (Piao Pi Mi Qie): Pronounced 'shiliang'. 向式亮切 (Xiang Shi Liang Qie): Pronounced 'tadian'. 腆它典切 (Tian Ta Dian Qie): Pronounced 'fufu'. 怫扶弗切 (Fu Fu Qie): Pronounced 'caixiao'. 誚才笑切 (Qiao Cai Xiao Qie): Same pronunciation as '尿' (niao). 溺與尿同 (Ni Yu Niao Tong): Pronounced 'pugeng'. 伻普耕切 (Peng Pu Geng Qie): Pronounced 'li'. 遲音犁 (Chi Yin Li): Pronounced 'chuyou'. 搊楚尤切 (Chou Chu You Qie): Pronounced 'yuxu'. 𢮁于許切 (Ai Yu Xu Qie): Pronounced 'chier'. 豸池爾切 (Zhi Chi Er Qie): Pronounced 'lu'. 瀘音盧 (Lu Yin Lu): Pronounced 'jia'. 痂音加 (Jia Yin Jia): Pronounced 'fan'. 蕃音藩 (Fan Yin Fan): Pronounced 'fuliu'. 蝮孚六切 (Fu Fu Liu Qie): Pronounced 'bo'. 悖音勃 (Bei Yin Bo): Pronounced 'pan'. 叛音畔 (Pan Yin Pan): Pronounced 'gan'. 淦音紺 (Gan Yin Gan): Pronounced 'zilu'. 啐子律切 (Cui Zi Lu Qie): Pronounced 'zhizhen'. 揕知鴆切 (Zhen Zhi Zhen Qie): Pronounced 'jie'. 楶音節 (Jie Yin Jie): Pronounced 'wu'. 膴音武 (Hu Yin Wu): Pronounced 'yu'. 與音預 (Yu Yin Yu) 卍 New Continued Tripitaka, Volume 79, No. 1559, Jiatai Pudeng Lu Jiatai Pudeng Lu, Volume 24 Monk (Minister) Zhengshou, of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture, compiled. Evolved Saints and Sages Monk Baozhang of Thousand Years He was a native of Central India. In the year Dingmao, the twelfth year of King Weilie of the Zhou Dynasty, he descended as a divine spirit and received his physical form. His left hand was clenched into a fist. It only opened when he was seven years old and had his head shaved. Therefore, he was named Baozhang (Treasure Palm). During the Wei and Jin Dynasties, he traveled east to this land. He entered Shu to pay homage to Puxian (Samantabhadra). He stayed at Daci Monastery. He often did not eat and recited over a thousand volumes of Prajna Sutras daily. Someone praised him, saying, 'Tiring, tiring jade teeth are cold, like bursting, urgent rock spring. Sometimes in the middle of the night, he sits before the steps, and gods and ghosts weep.' One day, he said to the assembly, 'I have a vow to live in the world for a thousand years. This year, I am six hundred and twenty-six years old. Therefore, I am called Thousand Years.' Next, he traveled to Wutai Mountain. He moved to Huayan (Avatamsaka) on Mount Zhurong, Shuangfeng on Mount Huangmei, and Donglin on Mount Lushan. Soon, he arrived at Jianye. He met Damo (Bodhidharma) entering Liang. The master inquired about his teachings and attained enlightenment. Emperor Wu admired his virtuous conduct and invited him into the inner court. Before long, he went to Wu. He had a verse saying, 'In Liang City, I met a guide, and understood the mind-ground through Chan practice. Drifting and wandering in the two Zhe provinces, I exhausted the beautiful mountains and rivers.' He went downstream, from Qian[土*頁] to Tianzhu (India), went to Mount Mao, climbed Mount Taibai, and penetrated
雁蕩。盤礴于翠峰七十二庵。回赤城。憩雲門法華．諸暨里浦．赤符大巖等處。反飛來棲之石竇。有行盡支那四百州。此中偏稱道人游之句。時貞觀十五年也。后居浦江之寶嚴。與朗禪師友善。每通問。遣白犬馳往。朗亦以青猿為使令。故題朗壁曰。白犬㘅書至。青猿洗缽回。師所經處。后皆成寶坊。顯慶二年正旦。手塑一像。至九日像成。問其徒慧云曰。此肖誰。云曰。與和尚無異。即澡浴易衣。趺坐謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈曰。本來無生死。今亦示生死。我得去住心。他生復來此。頃時囑曰。吾滅后六十年。有僧來取吾骨。勿拒。言訖而逝。入滅五十四年。有刺浮長老自雲門至塔所。禮曰。冀塔洞開。少選。塔戶果啟。其骨連環若黃金。浮即持往秦望山。建窣堵波奉藏。以周威烈丁卯至唐高宗顯慶丁巳考之。實一千七十二年。抵此土歲歷四百餘。僧史皆失載。開元中。慧雲門人宗一者。嘗勒石識之。
扣冰藻先古佛
建寧新豐翁氏子。母夢比丘風神炯然。荷錫求宿。人指謂曰。是辟支佛。已而孕。生於武宗會昌之四年。香霧滿室。彌日不散。年十三。求出家。父母許之。依烏山興福行全為師。咸通乙酉。落髮受具。初以講說為眾所歸。棄謁雪峰真覺禪師。手𢹂鳧茈一包。醬
【現代漢語翻譯】 現代漢語譯本 雁蕩山。盤踞在翠峰七十二座寺庵之間。又回到赤城山，在雲門寺、法華寺、諸暨里浦、赤符大巖等地停留。返回飛來峰，棲息在石竇中。有『走遍中國四百州，唯獨此處適合道人游』的詩句。那是貞觀十五年的時候。後來居住在浦江的寶嚴寺，與朗禪師交好。每次互通訊息，就派遣白犬飛奔前往。朗禪師也用青猿作為使者。因此在朗禪師的墻壁上題寫道：『白犬銜書至，青猿洗缽回。』智者大師所經過的地方，後來都成爲了寶貴的寺廟。顯慶二年正月初一，智者大師親手塑造了一尊佛像。到正月初九佛像完成時，他問他的弟子慧云說：『這尊像像誰？』慧云回答說：『和尚您沒什麼兩樣。』智者大師就沐浴更衣，盤腿坐下，對慧云說：『我住世已經一千零七十二年了，現在將要告別世間。聽我的偈子：本來沒有生死，現在也只是示現生死。我得到了去住隨心的境界，他生還會再來這裡。』過了一會兒，智者大師囑咐說：『我圓寂后六十年，會有僧人來取我的骨骸，不要拒絕。』說完就圓寂了。入滅五十四年後，有刺浮長老從雲門寺來到塔前，禮拜說：『希望塔門打開。』一會兒，塔門果然開啟，智者大師的骨骸連環相扣，如同黃金一般。刺浮長老就將骨骸帶到秦望山，建造窣堵波（stupa，塔）供奉安葬。從周威烈王丁卯年到唐高宗顯慶丁巳年計算，確實是一千零七十二年。抵達此土已經四百多年，僧史都沒有記載。開元年間，慧云的門人宗一曾經刻石記錄這件事。
扣冰藻先古佛
建寧新豐翁氏的兒子。他的母親夢見一位比丘（bhiksu，佛教出家男眾），風采神俊，拿著錫杖請求借宿。有人指著他說：『這是辟支佛（pratyekabuddha，獨覺佛）。』不久她就懷孕了。生於唐武宗會昌四年的，香氣和霧氣充滿房間，整天不散。十三歲時，他請求出家，父母答應了他。他依止烏山興福寺的行全為師。咸通乙酉年，剃度受具足戒。起初因為講經說法而被大眾推崇，後來他捨棄了講經，去拜謁雪峰真覺禪師。手裡拿著一包鳧茈（一種植物），還有醬。
【English Translation】 English version Yandang Mountain. It is nestled among the seventy-two monasteries on the verdant peaks. He also returned to Mount Chicheng, staying at Yunmen Temple, Fahua Temple, Zhuji Lipu, Chifu Daya, and other places. Returning to Feilai Peak, he resided in the stone cave. There is a saying: 'Having traveled through four hundred states of China, this place is particularly suitable for Daoists to roam.' That was in the fifteenth year of the Zhenguan era. Later, he resided at Baoyan Temple in Pujiang, where he was close friends with Chan Master Lang. Each time they exchanged messages, he would send a white dog running to deliver them. Chan Master Lang also used a blue monkey as his messenger. Therefore, he inscribed on Chan Master Lang's wall: 'The white dog arrives with a letter in its mouth, the blue monkey returns after washing its bowl.' The places that Zhiyi (智者大師) passed through later became precious temples. On the first day of the first month of the second year of Xianqing, Zhiyi personally sculpted a Buddha statue. By the ninth day of the first month, when the statue was completed, he asked his disciple Huiyun: 'Who does this statue resemble?' Huiyun replied: 'It is no different from you, Master.' Zhiyi then bathed and changed his clothes, sat in the lotus position, and said to Huiyun: 'I have lived in this world for one thousand and seventy-two years, and now I am about to bid farewell to the world. Listen to my verse: Originally there is no birth or death, now I am merely manifesting birth and death. I have attained the state of being able to go and stay at will, and I will return here in another life.' After a while, Zhiyi instructed: 'Sixty years after my passing, there will be a monk who comes to take my bones, do not refuse.' After saying this, he passed away. Fifty-four years after his passing, Elder Cifu came from Yunmen Temple to the pagoda, prostrated and said: 'I hope the pagoda door will open.' After a short while, the pagoda door indeed opened, and Zhiyi's bones were interlocked like gold. Elder Cifu then took the bones to Mount Qinwang, where he built a stupa (窣堵波) to enshrine and bury them. Calculating from the year Dingmao of King Weilie of Zhou to the year Dingsi of Emperor Gaozong of Tang during the Xianqing era, it was indeed one thousand and seventy-two years. It has been more than four hundred years since arriving in this land, and the monastic histories have not recorded it. During the Kaiyuan era, Zongyi, a disciple of Huiyun, once inscribed this on a stone to record it.
Kou Bingzao, a Predecessor of Ancient Buddhas
He was the son of the Weng family of Xinfeng, Jianning. His mother dreamed of a bhiksu (比丘, Buddhist monk) with a radiant and divine appearance, carrying a staff and requesting lodging. Someone pointed at him and said: 'This is a pratyekabuddha (辟支佛, Solitary Buddha).' Soon after, she became pregnant. He was born in the fourth year of the Huichang era of Emperor Wuzong of Tang, with fragrance and mist filling the room, not dissipating for the entire day. At the age of thirteen, he requested to leave home, and his parents agreed. He relied on Xingquan of Wushan Xingfu Temple as his teacher. In the year Yiyou of Xiantong, he shaved his head and received the full precepts. Initially, he was revered by the masses for his lectures, but later he abandoned lecturing and went to pay respects to Chan Master Zhenjue of Xuefeng. He carried a bag of arrowhead (a type of plant) and soy sauce.
一器獻之。峰曰。包中何物。云。鳧茈。曰。何處得來。云。泥中得。曰。泥深多少。云。無丈數。曰。還更有么。云。轉深轉有。又問。器中何物。云。醬。曰。何處得來。云。自合得。曰。還熟也未。云。不較多。峰異之。曰。子異日必為王者師。后自鵝湖歸溫嶺結庵(今為永豐寺)。繼居將軍巖。二虎侍側。神人獻地為瑞巖院。學者爭集。嘗謂眾曰。古聖修行。須憑苦節。吾今夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛。太傅章公仔鈞聞師道譽。躬迎瞻禮。未幾。舍第為寺。夫人練氏以子孫爵問之。答以十世(后如其言)。住靈曜日。上堂曰。四眾云臻。教老僧說個甚麼。便下座。有僧燒炭積成火龕云。請師入此修行。曰。真玉不隨流水化。琉璃爭奪眾星明。云。莫只這便是么。曰。且莫認奴作郎。云。畢竟如何。曰。梅華臘月開。刺史陳公誨于建安顯親寺之溪西。范鐵為三大佛。既成。飯僧告眾曰。有能為贊者。當得奉之。眾皆默然。師居座末。起對曰。百年陳鐵。一朝成佛。誨大喜。即跪奉以歸(鐵陳之小名也)。天成戊子。應閩主之召。延居內堂。敬拜曰。謝師遠降。賜茶次。師提起橐子曰。大王會么。云。不會。曰。人王法王。各自照了。留十日。以疾辭。至十二月二日。沐浴升堂。告眾而逝。王
【現代漢語翻譯】 現代漢語譯本 有人用一個器皿獻給高峰禪師（Feng），高峰禪師問：『包里是什麼？』那人回答：『是鳧茈（fu ci，一種草本植物的根）。』禪師問：『從哪裡得到的？』回答說：『從泥里挖出來的。』禪師問：『泥有多深？』回答說：『沒有丈數可以衡量。』禪師又問：『還有更多嗎？』回答說：『越深越多。』又問：『器皿里是什麼？』回答說：『是醬。』禪師問：『從哪裡來的？』回答說：『自己做的。』禪師問：『熟了嗎？』回答說：『差不多了。』高峰禪師覺得這個人很特別，說：『你將來一定會成為帝王的老師。』 後來這個人從鵝湖（Ehu）回到溫嶺（Wenling），結廬隱居（現在是永豐寺）。之後住在將軍巖（Jiangjun Rock），有兩隻老虎在旁邊侍奉。神人獻地，建立了瑞巖院（Ruiyan Temple），學者們爭相聚集。他曾經對眾人說：『古代聖賢修行，必須依靠艱苦的節操。我現在夏天穿粗布衣，冬天敲冰洗澡。』所以世人稱他為扣冰古佛（Koubing Ancient Buddha）。 太傅章仔鈞（Zhang Zaijun）聽說他的道行和名聲，親自迎接並瞻仰禮拜。不久，捐出自己的住宅作為寺廟。他的夫人練氏（Lian）用子孫的官爵來問他，他回答說：『十世之後（後來正如他所說）。』 他住在靈曜日（Lingyao Day），上堂說法時說：『各位雲集於此，要老僧說些什麼呢？』說完便下座。有僧人燒炭堆積成火龕，說：『請禪師進入這裡修行。』他說：『真玉不會隨著流水而變化，琉璃怎能與眾星爭奪光明。』那僧人問：『莫非這就是最終的境界嗎？』禪師說：『不要認奴作郎。』那僧人問：『究竟如何？』禪師說：『梅花在臘月開放。』 刺史陳公誨（Chen Gonghui）在建安顯親寺（Jian'an Xianqin Temple）的溪西，用范鐵（Fan Tie）鑄造了三大佛像。佛像鑄成后，齋飯僧眾並告知大家說：『有誰能為佛像作贊，就將佛像奉送給他。』眾人都沉默不語。禪師在座位的末尾，起身回答說：『百年的陳鐵，一朝鑄成佛。』陳公誨非常高興，立刻跪著將佛像奉送給他（鐵陳是陳公誨的小名）。 天成戊子年，應閩主（Min Ruler）的召見，被邀請到內堂居住。閩主恭敬地拜見他說：『感謝禪師遠道而來。』賜茶時，禪師提起茶橐子（茶具）問：『大王會用嗎？』閩主說：『不會。』禪師說：『人王有自己的法則，法王有自己的照見。』住了十天，禪師以生病為由告辭。在十二月二日，沐浴后升堂，告別眾人而逝世。
【English Translation】 English version Someone offered a vessel to Zen Master Feng. Feng asked, 'What's inside the package?' The person replied, 'It's fu ci (a type of herbal plant root).' The Zen master asked, 'Where did you get it?' The person replied, 'From the mud.' The Zen master asked, 'How deep is the mud?' The person replied, 'It cannot be measured by zhang (a unit of length).' The Zen master further asked, 'Is there more?' The person replied, 'The deeper, the more there is.' He then asked, 'What's in the vessel?' The person replied, 'It's sauce.' The Zen master asked, 'Where did it come from?' The person replied, 'I made it myself.' The Zen master asked, 'Is it ripe yet?' The person replied, 'Almost.' Zen Master Feng found this person very special and said, 'You will surely become a teacher of kings in the future.' Later, this person returned from Ehu to Wenling, built a hermitage (now Yongfeng Temple). Later, he lived in Jiangjun Rock, with two tigers serving by his side. A divine person offered land, establishing Ruiyan Temple, and scholars flocked to gather. He once said to the crowd, 'Ancient sages practiced diligently, relying on hardship and integrity. Now I wear coarse cloth in summer and bathe by breaking ice in winter.' Therefore, the world calls him Koubing Ancient Buddha (Ice-Breaking Ancient Buddha).' Grand Tutor Zhang Zaijun heard of his Daoist practice and reputation, personally welcoming and paying homage. Soon after, he donated his residence as a temple. His wife, Lian, asked him about the official ranks of their descendants, and he replied, 'Ten generations later (later, it happened as he said).' He lived in Lingyao Day, and when he ascended the hall to preach, he said, 'Everyone has gathered here, what do you want this old monk to say?' After saying this, he stepped down from the seat. A monk burned charcoal and piled it into a fire niche, saying, 'Please, Zen master, enter here to practice.' He said, 'True jade will not change with the flowing water, how can crystal compete with the light of the stars?' The monk asked, 'Is this the ultimate state?' The Zen master said, 'Don't mistake a servant for a master.' The monk asked, 'What is it ultimately?' The Zen master said, 'Plum blossoms bloom in the twelfth lunar month.' Prefect Chen Gonghui, in the west of the stream at Jian'an Xianqin Temple, cast three large Buddha statues using Fan Tie (Fan Tie). After the Buddha statues were cast, he offered a vegetarian meal to the monks and announced to everyone, 'Whoever can write a eulogy for the Buddha statues will be presented with the statues.' Everyone was silent. The Zen master, at the end of the seat, stood up and replied, 'Hundred-year-old Chen Tie, cast into Buddha in one morning.' Chen Gonghui was very happy and immediately knelt down and presented the Buddha statues to him (Tie Chen was Chen Gonghui's nickname).' In the year Wuzi of Tiancheng, he was summoned by the Min Ruler and invited to reside in the inner hall. The Min Ruler respectfully greeted him, saying, 'Thank you, Zen master, for coming from afar.' When offering tea, the Zen master picked up the tea container and asked, 'Does the Great King know how to use this?' The Min Ruler said, 'No.' The Zen master said, 'The human king has his own laws, and the Dharma king has his own insight.' After staying for ten days, the Zen master resigned due to illness. On the second day of the twelfth lunar month, he bathed and ascended the hall, bid farewell to everyone, and passed away.
與道俗備香薪蘇油茶毗之。祥耀滿山。獲設利五色。塔于瑞巖正寢。壽八十有五。臘六十有三。謚曰妙應法威慈濟。師之苦節異行。他心慧眼。備見於本錄云。
酒仙遇賢和尚
姑蘇長洲林氏子。母夢吞大珠而孕。生多異祥。貌偉怪。口客雙拳。七歲嘗沈大淵而衣不潤。遂去家。師嘉禾永安可依。三十剃染圓具。往參錢塘龍𠕋珠禪師。發明心印。回居明覺院。唯事飲酒。醉則成歌頌。警道俗。因號酒仙。初。自錢塘歸。執鐵錘。路見瓦甓即擊。或問所謂。曰。世路不平。故碎之耳。建隆間。創葺殿宇。動費數百萬。莫知其所得之由。繼改三門。遣匠取石柱于洞庭。工久不獲。即登山呼酒仙。有頃。石泐后泛江風。將覆舟。篙人大恐。師解袈裟為帆。風即轉。有虎入城。見師跪伏。師撫摩。虎遂去。郡守梅公。初不識師。夢與之語。及見。果如所夢。益加禮敬。凡經酒家。退則座客常滿。以是日常俟至。聽其所需。師將順世。往其家曰。平時飲汝酒。未嘗酬直。今酬之可富三世。因見石臼。遂嘔而冪之曰。閱三日可開。三日啟封。結如雞子。乃酒黃也。是歲疫盛。沃以酒。服者無不愈。其家遂富。郡人有疾。覓符不與者不救。符后書陳僧二字。祥符二年上元凌晨。浴罷就室。合拳右舉。左張其口而化。三七
{ "translations": [ "現代漢語譯本：用香、柴、酥油、茶毗（荼毗，梵文：Dhana，意為焚燒）等供養道士和俗人。祥瑞的光芒照滿山野。獲得了五色的舍利子（梵文：Śarīra，意為遺骨或遺物）。在瑞巖寺的正寢建塔供奉。享年八十五歲，僧臘六十三年。謚號為妙應法威慈濟。大師的苦行和奇異行為，以及他心通和慧眼，都詳細記載於本傳中。", "", "酒仙和尚遇到賢和尚", "", "姑蘇長洲人林氏之子。他的母親夢見吞下一顆大珍珠而懷孕。出生時有很多奇異的祥兆。相貌魁偉奇特，口中能容納雙拳。七歲時曾經沉入深淵而衣服沒有濕。於是離開了家。拜嘉禾永安的可依為師。三十歲時剃度受具足戒。前往參拜錢塘龍𠕋珠禪師。開悟了心印。回到明覺院居住。只喜歡喝酒。喝醉了就唱歌頌，警醒道士和俗人。因此號稱酒仙。當初，從錢塘回來時，拿著鐵錘，在路上看到瓦片就敲碎。有人問他為什麼這樣做，他說：『世路不平，所以要打碎它。』建隆年間，他建立修繕殿宇，花費數百萬，沒有人知道他的錢從哪裡來。後來改建三門，派工匠去洞庭湖取石柱。工匠很久沒有找到。他就登山呼喊酒仙。不久，石頭就自己裂開了，後來在江上航行時遇到大風，船將要傾覆。船伕非常害怕。大師解下袈裟當做帆，風就轉向了。有一隻老虎進入城裡，見到大師就跪伏。大師撫摸它，老虎就離開了。郡守梅公，起初不認識大師，夢中與他交談。等到見到他時，果然和夢中一樣。更加禮敬他。凡是經過酒店，酒店的客人總是滿座。因此每天等待他到來，聽從他的需求。大師將要圓寂時，前往那家酒店說：『平時喝你的酒，沒有償還過。現在償還你，可以讓你富裕三世。』於是看見石臼，就嘔吐並覆蓋它，說：『三天後可以打開。』三天後打開，結成像雞蛋一樣的東西，是酒黃。那一年瘟疫盛行，用酒澆灌，服用的人沒有不痊癒的。那家酒店因此富裕起來。郡里有人生病，求符不給的人就無法救治。符上寫著陳僧二字。祥符二年元宵節凌晨，沐浴完畢回到房間，合攏拳頭向右舉起，左邊張開嘴巴而圓寂。享年七十七歲。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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日身不欹。唇色如故。寺僧欲髹之。其徒曰。非師意也。遂火葬。收骨塑其像。壽八十八。臘五十八。
南安巖自嚴尊者
泉之同安人。族鄭氏。世傳定光如來之應身。年十一棄家。依建興臥像寺。契緣為童子。十七圓梵相。之廬陵。謁西峰云豁禪師。即證心法。通宿命。辭居黃石巖及盤古山。皆蛇虎窟。師至。乃為使令。人以雨旸．男女禱者輒應。比戶像而事之。有沙彌無利性。作禮求偈。師為書曰。大智發於心。於心何處尋。成就一切義。無古亦無今。令誦之。未逾月。過目成誦。凡所述作若隱語。於後題贈以之中四字。師服飾純白。帽首以布。跡既著。所屬聞于朝。 詔甚嘉之。丞相王欽若．參政趙安仁以下獻詩。師置之不視。淳化乙卯正月六日。集眾曰。汝等當知妙性廓然。本無生滅。示有去來。更疑何事。吾此日生。今正是時。遂吉祥而化。閱世八十有二。坐夏六十有五。 謚曰定光圓應禪師。
法華志言大士
壽春許氏子也。弱冠游東都。繼得度。於七俱𦙁院留講聚之久。一日。讀雲門錄。忽契悟。未幾。宿命遂通。獨語笑。口吻囁嚅。日嘗不輟。世傳誦法華經。因以名之。每入市則褰裳而趨。或舉手畫空。佇立良久。或從屠沽。飲啖無擇。然讖禍福輒應。於是名播朝野。至和
【現代漢語翻譯】 現代漢語譯本：
圓寂後身體沒有傾斜，嘴唇的顏色和生前一樣。寺廟裡的僧人想給他的遺體塗漆，他的弟子說：『這不是師父的意願。』於是將他火化。收集骨灰塑造了他的雕像。享年八十八歲，僧臘五十八年。
南安巖自嚴尊者
是泉州同安人，姓鄭。世世代代相傳是定光如來（Dìngguāng Rúlái，Dipankara Buddha）的應化之身。十一歲時離開家，依附於建興臥像寺，以契緣為童子。十七歲時受具足戒。前往廬陵，拜見西峰云豁禪師，立即證悟心法，通曉宿命。辭別后居住在黃石巖和盤古山，這些地方都是蛇和老虎的巢穴。尊者到來后，它們都成了聽從使喚的僕人。人們因為祈求晴天、雨天、生男生女而向他祈禱，往往靈驗。家家戶戶都為他塑像並供奉。有個沙彌名叫無利性，向尊者作禮並求偈語。尊者為他寫道：『大智慧發於心，於心何處尋？成就一切義，無古亦無今。』讓他背誦。不到一個月，就能過目成誦。凡是尊者所說的或所作的，都像隱語一樣，後來人們在上面題寫『以之中四字』。尊者穿著打扮都是純白色的，帽子也是用布做的。他的事蹟傳開后，當地官員上報朝廷，皇帝非常讚賞。丞相王欽若、參政趙安仁等人都獻詩。尊者把詩放在一邊不看。淳化乙卯年正月六日，召集眾人說：『你們應當知道妙性廓然，本來就沒有生滅。示現有去有來，還懷疑什麼呢？我今天出生，現在正是時候。』於是吉祥圓寂。享年八十二歲，坐禪六十五年。謚號為定光圓應禪師（Dìngguāng Yuán Yìng Chánshī）。
法華志言大士
是壽春人許家的兒子。二十歲時遊學東都，後來出家。在七俱胝院停留講學很久。一天，讀《雲門錄》，忽然契悟。沒過多久，宿命通就顯現了。常常自言自語，口中唸唸有詞，每天都不停止。世人傳說他誦持《法華經》，因此用這個來稱呼他。每次進入市場，就提起衣裳快步走，有時舉起手在空中比劃，佇立很久。有時和屠夫、賣酒的人在一起，吃喝不加選擇。然而，他預言的災禍和幸福往往應驗，於是名聲傳遍朝廷和民間。至和
【English Translation】 English version:
His body did not lean after his death, and the color of his lips remained the same as before. The monks in the temple wanted to paint his remains, but his disciple said, 'This is not our master's intention.' So they cremated him. They collected his bones and sculpted his statue. He lived to be eighty-eight years old, with fifty-eight years as a monk.
Reverend Ziyan of Nanan Rock
He was a native of Tongan, Quanzhou, with the surname Zheng. It was passed down through generations that he was the incarnate body of Dipankara Buddha (Dìngguāng Rúlái). At the age of eleven, he left home and attached himself to Jianxing Woxiang Temple, where he served as a novice due to a karmic connection. At the age of seventeen, he received full ordination. He went to Luling and visited Zen Master Yunhuo of Xifeng, immediately realizing the mind-dharma and gaining knowledge of past lives. After bidding farewell, he resided in Huangshi Rock and Pangu Mountain, both of which were dens of snakes and tigers. When the Reverend arrived, they became obedient servants. People prayed to him for sunny days, rainy days, and the birth of sons and daughters, and their prayers were often answered. Every household sculpted his statue and made offerings to it. A Shami (novice monk) named Wulixing paid respects to the Reverend and asked for a verse. The Reverend wrote for him: 'Great wisdom arises from the mind, where in the mind can it be found? It accomplishes all meanings, without past or present.' He was instructed to recite it. In less than a month, he could recite it perfectly after reading it once. Everything the Reverend said or did was like a cryptic saying, and later people inscribed 'the four characters within it' on it. The Reverend's attire was pure white, and his hat was made of cloth. After his deeds became known, the local officials reported them to the court, and the emperor greatly praised him. Chancellor Wang Qinruo, Vice-Chancellor Zhao Anren, and others presented poems. The Reverend put the poems aside and did not look at them. On the sixth day of the first month of the year Yimao during the Chunhua era, he gathered the crowd and said, 'You should know that the wonderful nature is vast and empty, originally without birth or death. Showing coming and going, what else do you doubt? I was born today, and now is the right time.' Then he passed away peacefully. He lived to be eighty-two years old and spent sixty-five summers in meditation. His posthumous title was Zen Master Dingguang Yuanying (Dìngguāng Yuán Yìng Chánshī).
Great Master Zhiyan of the Lotus Sutra
He was the son of the Xu family of Shouchun. At the age of twenty, he traveled to Dongdu and later became a monk. He stayed at the Qijuchi Temple for a long time, lecturing and gathering students. One day, while reading the Yunmen Record, he suddenly had an enlightenment. Not long after, his knowledge of past lives manifested. He often talked to himself and mumbled, never stopping. People said that he recited the Lotus Sutra, so they called him by this name. Every time he entered the market, he would lift his clothes and walk quickly, sometimes raising his hand and gesturing in the air, standing for a long time. Sometimes he was with butchers and wine sellers, eating and drinking without discrimination. However, his predictions of disasters and blessings often came true, so his name spread throughout the court and among the people. Zhihe
三年。 仁宗皇帝以國嗣未立。夜因焚香默禱曰。翌日化城殿具齋。虔請法華大士。愿俯臨無卻。清旦。 上道衣凝立以待。俄馳奏。有僧言法華者。自右掖門徑趨。將至寢殿。侍衛莫阻。 上笑曰。朕請而來也。有頃至。登 御榻加趺。受供。將去。 上曰。朕以儲嗣未立。大臣咸以為言。侵尋晚景。嗣息有無。法華其一決之。師索筆連書十三十三字。凡數十行。擲筆無他語。皆莫測其意。后 英宗皇帝登極。在濮邸諸王之數。實居十三。始符前讖。丞相呂許公問佛法大意。曰。本來無一物。一味總成真。集仙王質問。如何是祖師西來意。曰。青山影里潑藍起。寶塔高吟撼曉風。又云。請法華燒香。曰。未從齋戒覓。不向佛邊求。國子助教徐岳問。如何是祖師西來意。曰。街頭東畔底。云。某未會。曰。三般人會不得。僧問。世有佛否。曰。寺里文殊。有問。師凡耶。聖耶。舉手曰。我不在此住。慶曆戊子十一月二十三日將化。謂人曰。我從無量劫來成就逝多國土。分身揚化。今南歸矣。語畢。右脅而寂。
知足智華道者
開封人也(傳失其氏)。世務農。母孕二年。餉父田間。生於林下。濯于河。兒曰。無冰我。是時紅光燭天。太史以產異人。奏 令物色。得師。乃育于近臣家。襁褓能語往事。三歲
【現代漢語翻譯】 現代漢語譯本： 三年後，仁宗皇帝因為沒有確立皇位繼承人，晚上焚香默默祈禱說：『明日在化成殿準備齋飯，虔誠地邀請法華大士（指法華菩薩或精通法華經的高僧），希望他能降臨，不要推辭。』清晨，皇帝穿著道袍莊重地站立等待。不久，有奏報傳來，說有個自稱法華的和尚，從右掖門直接走來，將要到達寢殿，侍衛們沒有阻攔。皇帝笑著說：『這是朕請來的。』過了一會兒，法華和尚到了，登上御榻盤腿而坐，接受供養。將要離開時，皇帝說：『朕因為沒有確立皇位繼承人，大臣們都以此進諫，眼看就要到晚年，繼承人有沒有還不知道，請法華大師給朕一個明確的答覆。』法華和尚索要筆，連續寫了十三十三個字，寫了幾十行，扔下筆沒有說其他的話，大家都不能理解他的意思。後來英宗皇帝登基，他在濮王府的諸位王爺中，實際排行第十三，這才應驗了之前的預言。丞相呂許公問佛法的大意，法華和尚回答說：『本來就沒有一物，一切都歸於真如。』集仙王質問：『什麼是祖師西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』法華和尚回答說：『青山倒影中泛起藍色，寶塔高聲吟唱震動清晨的風。』又有人說：『請法華大師燒香。』法華和尚回答說：『不在齋戒中尋找，也不向佛那邊祈求。』國子助教徐岳問：『什麼是祖師西來意？』法華和尚回答說：『街頭東邊的事。』徐岳說：『我還不明白。』法華和尚說：『三種人不會明白。』有僧人問：『世間有佛嗎？』法華和尚回答說：『寺里的文殊菩薩。』有人問：『大師是凡人嗎？是聖人嗎？』法華和尚舉起手說：『我不居住在這裡。』慶曆戊子年十一月二十三日，法華和尚將要圓寂，對人說：『我從無量劫以來成就逝多國土（佛教凈土），分身顯化，現在要南歸了。』說完，右側臥著圓寂。
知足智華道者
開封人（傳記中遺失了他的姓氏）。世代務農。他的母親懷孕了兩年。一天，給在田間勞作的父親送飯，在樹林下生下了他，並在河裡給他洗浴。嬰兒說：『不要用冰水洗我。』當時紅光照亮天空，太史認為他出生不凡，上奏皇帝，命令尋找。找到他后，就在近臣家撫養。還在襁褓中就能說過去的事情。三歲時...
【English Translation】 English version: Three years later, Emperor Renzong, concerned about the lack of an established heir to the throne, silently prayed while burning incense at night, saying, 'Tomorrow, prepare a vegetarian feast at the Huacheng Hall and sincerely invite the Great Master of the Lotus Sutra (referring to a Bodhisattva or a highly virtuous monk proficient in the Lotus Sutra), hoping he will descend without refusal.' In the early morning, the Emperor stood solemnly in Taoist robes, waiting. Soon, a report came that a monk claiming to be Fahua (Lotus Flower) was approaching directly from the Right Yeye Gate, about to reach the imperial bedchamber, and the guards did not stop him. The Emperor smiled and said, 'He is the one I invited.' After a while, the Fahua monk arrived, ascended the imperial throne, sat in the lotus position, and accepted offerings. As he was about to leave, the Emperor said, 'Because I have not established an heir to the throne, the ministers have been advising me on this matter. As I approach my later years, I do not know whether I will have an heir. I ask the Great Master Fahua to give me a clear answer.' The Fahua monk asked for a brush and repeatedly wrote the characters 'thirteen, thirteen,' for dozens of lines, then threw down the brush without saying anything else, and no one could understand his meaning. Later, when Emperor Yingzong ascended the throne, he was actually the thirteenth among the princes of the Pu Prince's residence, which fulfilled the previous prophecy. Prime Minister Lu Xu Gong asked about the general meaning of the Buddha's teachings, and the Fahua monk replied, 'Originally, there is not a single thing; everything ultimately becomes true Suchness.' Ji Xian Wang asked, 'What is the meaning of the Patriarch's coming from the West (a Zen term referring to the purpose of Bodhidharma's arrival in China from the West)?' The Fahua monk replied, 'Blue arises in the reflection of green mountains; the high chanting of the pagoda shakes the morning wind.' Someone also said, 'Please, Great Master Fahua, burn incense.' The Fahua monk replied, 'Do not seek it in fasting and abstinence, nor seek it from the side of the Buddha.' Xu Yue, an assistant instructor at the Imperial Academy, asked, 'What is the meaning of the Patriarch's coming from the West?' The Fahua monk replied, 'The matter on the east side of the street.' Xu Yue said, 'I still do not understand.' The Fahua monk said, 'Three kinds of people cannot understand.' A monk asked, 'Is there a Buddha in the world?' The Fahua monk replied, 'Manjushri Bodhisattva in the temple.' Someone asked, 'Is the master an ordinary person or a sage?' The Fahua monk raised his hand and said, 'I do not dwell here.' On the twenty-third day of the eleventh month of the year of Wuzi in the Qingli era, the Fahua monk was about to pass away and said to the people, 'From countless kalpas, I have accomplished the Jeta Grove Land (a Buddhist Pure Land), manifesting in various forms. Now I am returning south.' After speaking, he passed away lying on his right side.
The Adept Zhizu Zhihua
He was from Kaifeng (his surname was lost in the biography). His family were farmers for generations. His mother was pregnant for two years. One day, she was delivering food to his father working in the fields, and she gave birth to him under a tree and bathed him in the river. The baby said, 'Do not wash me with ice water.' At that time, red light illuminated the sky, and the historian considered his birth extraordinary and reported it to the Emperor, who ordered him to be found. After he was found, he was raised in the home of a close minister. While still in swaddling clothes, he could speak of past events. At the age of three...
起趺坐。知其苾芻也。及長。與圓梵相。覆體止一衲。祁寒隆暑莫能侵。日食或倍二十人不飽。水漿不入口。二三月不饑。一臥必三載。坐立如之。未嘗讀誦。辨才無礙。未嘗修真。而頂出白光。忽張目大呼而非怒。終日言笑而非喜。每告人吉㐫禍福。不差毫𨤲。居京都時。五府以次爭延之。間語人曰。天平白雲是吾歸處。崇寧初。持拂歌笑出夷門。強挽不回。東來姑蘇天平之白雲寺。緇素景從。有以佛法問者不答。以偈請者則大書此𠀇以示。政和中。奄然而逝。阇維。其胃腸瑩徹若琉璃。骨碧者如玉。黃者如金。設利無數。道俗以所化之地為塔奉藏。鑿壙三尺。得紫石函。題其上曰知足道場。眾乃益異。入塔日。地為之震。郡守上其事。 賜金襕紫伽梨。 謚凈行大師。塔曰明因。
風法華(亡其名)
東京張氏子也。于開寶寺得度。誦法華不輟。所居無定。世稱風法華。有以休咎問之。所答若讖。過則有驗。及化。乃歌曰。歸去來兮歸去來。不去泗州不五臺。脫下舊鞋著新鞋。舊鞋即時磨滅盡。新鞋不肯踏塵埃。新鞋即似舊鞋樣。替新換舊人莫猜。去時光明道中去。來時平坦路上來。今生多少舊相識。幾人似我卻重回。歌絕而逝。
李通玄長者
不知何許人。或曰唐宗子。殆文殊普賢之
幻有也。開元七年(一云十七年)。隱於太原壽陽方山之土龕。初至。虎為負經。而神龍化泉。天女給侍。夜則齒光代燭。間食棗柏。因號棗柏大士。嘗以華嚴大教抉微剔奧。論而明之。曲折萬旋。如水赴海。會釋十門。妙盡經旨。總四十卷。目曰華嚴論。其首敘曰。夫有情之本。依智海而為源。含識之流。總法身而為體。只為情生智隔。想變體殊。達本情亡。知心體合。今此大方廣佛華嚴經者。明眾生之本際。示諸佛之果源。其為本也。不可以功成。其為源也。不可以行得。功亡本就。行盡源成。源本無功。能隨緣自在者。即此毗盧遮那也。以本性為先。智隨根應。大悲濟物。以此為名。依本如是。設其教澤。滂流法界。以潤含生。於是寄位四天。示形八相。菩提場內。現蘭若以始成普光法堂。處報身之大宅。普賢長子。舉果得於藏身。文殊小男。創啓蒙于金色。以海印三昧。周法界而降靈。用普眼法門。睹塵中之剎海。依正二報。身土交參。因果兩門。體用相徹。以釋天之寶網。彰十剎以重重。取離垢之摩尼。明十身而隱隱。無邊剎境。自他不隔于毫端。十世古今。始終不移(一作離)于當念。其為廣也。以虛空而為量。其為小也。處極微而無跡。十方無卷。匪虧小相之中。纖塵不舒。含十方而非礙。智海果德。
【現代漢語翻譯】 現代漢語譯本： 幻有，開元七年（一說開元十七年）的人。他隱居在太原壽陽方山的土龕中。他剛到那裡時，有老虎為他背經，神龍化為泉水，天女侍奉他。夜晚，他的牙齒髮光代替蠟燭照明。他平時以棗樹的果實為食，因此被稱為棗柏大士。他曾經深入研究《華嚴經》的精微之處，用論述來闡明它，曲折迴旋，如同水流奔向大海。他會集並解釋了十門，精妙地闡述了經文的旨意，總共四十卷，名為《華嚴論》。 《華嚴論》的首篇敘述說：『一切有情眾生的根本，都依賴於智慧之海作為源頭；一切含識之流，都以法身作為本體。只因爲情慾產生，智慧被隔斷；妄想變化，本體變得不同。達到本源，情慾就會消失；認識到心性，本體就會合一。現在這部《大方廣佛華嚴經》，闡明了眾生的本源，揭示了諸佛的果地之源。』 『它的本源，不可以依靠功德成就；它的源頭，不可以依靠修行獲得。功德消失，本源自然顯現；修行窮盡，源頭自然成就。源頭和本源本來就沒有功德，能夠隨順因緣而自在的，就是毗盧遮那佛（Vairocana）。以本性為先導，智慧隨著根器而應現，以大悲心救濟眾生，這就是它的名稱的由來。』 『依據本源的如是之理，設立教化，使教澤廣佈法界，以滋潤一切眾生。於是寄位在四天王，示現八相成道。在菩提樹下，顯現蘭若（Aranya）以開始成就普光法堂。處於報身的大宅之中。普賢（Samantabhadra）長子，從果地中得到藏身。文殊（Manjusri）小男，開始在金色世界開啓蒙昧。以海印三昧（Samadhi），周遍法界而降臨神靈。用普眼法門，看到微塵中的剎海。』 『依報和正報，身和土互相交參。因門和果門，體和用相互通徹。用釋天（Indra）的寶網，彰顯十剎的重重無盡。取離垢的摩尼寶珠，闡明十身的隱隱顯現。無邊的剎土境界，自和他方不隔于毫毛之端。十世的古今，始終不離於當下的念頭。』 『它的廣闊，以虛空作為衡量；它的微小，處於極微之處而沒有痕跡。十方沒有捲起，沒有虧損微小的形象。纖塵沒有舒展，包含十方而沒有阻礙。智慧之海的果德。』
English version: Huan You, lived in the 7th year of Kaiyuan (or the 17th year, according to another account). He lived in seclusion in an earthen niche on Fangshan Mountain in Shouyang, Taiyuan. When he first arrived, a tiger carried scriptures for him, a divine dragon transformed into a spring, and celestial maidens attended to him. At night, the light from his teeth served as a candle. He usually ate jujube fruits, hence the title 'Great Master Jujube'. He once deeply explored the subtle and profound aspects of the Avatamsaka Sutra (Huayan Jing), elucidating it with discourses, winding and turning like a river flowing into the sea. He gathered and explained the Ten Gates, exquisitely expounding the meaning of the sutra, totaling forty volumes, entitled 'Huayan Lun'. The preface of the 'Huayan Lun' states: 'The root of all sentient beings relies on the ocean of wisdom as its source; the flow of all consciousness takes the Dharmakaya (法身) as its essence. It is only because emotions arise that wisdom is separated; because thoughts change, the essence becomes different. Reaching the root, emotions will disappear; recognizing the nature of the mind, the essence will unite. Now, this Great Vaipulya Buddha Avatamsaka Sutra clarifies the origin of sentient beings and reveals the source of the fruition of all Buddhas.' 'Its root cannot be achieved through merit; its source cannot be obtained through practice. When merit disappears, the root naturally appears; when practice is exhausted, the source naturally becomes complete. The source and the root originally have no merit; that which can be at ease following conditions is Vairocana (毗盧遮那). Taking inherent nature as the guide, wisdom responds according to capacity, and compassion saves beings; this is the origin of its name.' 'Based on the suchness of the root, teachings are established, spreading throughout the Dharma realm to nourish all living beings. Thus, it resides in the Four Heavenly Kings, manifesting the eight phases of enlightenment. Under the Bodhi tree, it manifests the Aranya (蘭若) to begin the accomplishment of the Universal Light Dharma Hall. It dwells in the great abode of the Sambhogakaya (報身). The eldest son, Samantabhadra (普賢), obtains the hidden body from the fruition. The youngest son, Manjusri (文殊), begins to enlighten the ignorant in the golden world. With the Samadhi (三昧) of the Ocean Seal, it descends spiritually throughout the Dharma realm. Using the Dharma Gate of Universal Eye, it sees the sea of lands in the dust.' 'The dependent and the proper retributions, the body and the land, interpenetrate each other. The gate of cause and the gate of effect, the essence and the function, thoroughly understand each other. Using the jeweled net of Indra (釋天), it reveals the endless layers of the ten lands. Taking the Mani jewel of freedom from defilement, it clarifies the hidden manifestations of the ten bodies. The boundless realms of lands, self and other, are not separated by the tip of a hair. The past and present of the ten ages are always inseparable from the present moment.' 'Its vastness is measured by space; its smallness is located in the extremely minute without a trace. The ten directions are not rolled up, without diminishing the small image. The fine dust does not unfold, containing the ten directions without obstruction. The fruition of the wisdom sea.'
【English Translation】 Huan You, lived in the 7th year of Kaiyuan (or the 17th year, according to another account). He lived in seclusion in an earthen niche on Fangshan Mountain in Shouyang, Taiyuan. When he first arrived, a tiger carried scriptures for him, a divine dragon transformed into a spring, and celestial maidens attended to him. At night, the light from his teeth served as a candle. He usually ate jujube fruits, hence the title 'Great Master Jujube'. He once deeply explored the subtle and profound aspects of the Avatamsaka Sutra (Huayan Jing), elucidating it with discourses, winding and turning like a river flowing into the sea. He gathered and explained the Ten Gates, exquisitely expounding the meaning of the sutra, totaling forty volumes, entitled 'Huayan Lun'. The preface of the 'Huayan Lun' states: 'The root of all sentient beings relies on the ocean of wisdom as its source; the flow of all consciousness takes the Dharmakaya (法身) as its essence. It is only because emotions arise that wisdom is separated; because thoughts change, the essence becomes different. Reaching the root, emotions will disappear; recognizing the nature of the mind, the essence will unite. Now, this Great Vaipulya Buddha Avatamsaka Sutra clarifies the origin of sentient beings and reveals the source of the fruition of all Buddhas.' 'Its root cannot be achieved through merit; its source cannot be obtained through practice. When merit disappears, the root naturally appears; when practice is exhausted, the source naturally becomes complete. The source and the root originally have no merit; that which can be at ease following conditions is Vairocana (毗盧遮那). Taking inherent nature as the guide, wisdom responds according to capacity, and compassion saves beings; this is the origin of its name.' 'Based on the suchness of the root, teachings are established, spreading throughout the Dharma realm to nourish all living beings. Thus, it resides in the Four Heavenly Kings, manifesting the eight phases of enlightenment. Under the Bodhi tree, it manifests the Aranya (蘭若) to begin the accomplishment of the Universal Light Dharma Hall. It dwells in the great abode of the Sambhogakaya (報身). The eldest son, Samantabhadra (普賢), obtains the hidden body from the fruition. The youngest son, Manjusri (文殊), begins to enlighten the ignorant in the golden world. With the Samadhi (三昧) of the Ocean Seal, it descends spiritually throughout the Dharma realm. Using the Dharma Gate of Universal Eye, it sees the sea of lands in the dust.' 'The dependent and the proper retributions, the body and the land, interpenetrate each other. The gate of cause and the gate of effect, the essence and the function, thoroughly understand each other. Using the jeweled net of Indra (釋天), it reveals the endless layers of the ten lands. Taking the Mani jewel of freedom from defilement, it clarifies the hidden manifestations of the ten bodies. The boundless realms of lands, self and other, are not separated by the tip of a hair. The past and present of the ten ages are always inseparable from the present moment.' 'Its vastness is measured by space; its smallness is located in the extremely minute without a trace. The ten directions are not rolled up, without diminishing the small image. The fine dust does not unfold, containing the ten directions without obstruction. The fruition of the wisdom sea.'
乃殊分於五位之門。常住法堂。示進修於九天之上。此方如是。十剎皆然。聖眾如雲。海會相入。聖凡不等。狀多鏡以納眾形。彼此無妨。若千燈而共一室。此經總有四十品之勝典。互開果復之智門。百萬億之妙言。咸舉佛華之行海。十身十會。闡十十之法門。十處十萬。啟十十之通辨(一云啟十通而疏十辨)。十現品內。示因果以結始終。給孤園中。利人天而明法界。目連鹙子。隔視聽於對顏。六千比丘。啟十明於路上。覺城東際。五眾咸臻。古佛廟前。同登十智。善財發明導首。用彰來眾齊然。又成五位法門。具德行。其軌範令使啓蒙。易達解行無疑。還信首文殊之前。正證妙峰之頂。經過五眾。成一百一十之法門。至慈氏之園。結會一生之佛果。返視文殊之初友。明以果同因。后入普賢之妙身。彰體用圓極。此經名大方廣佛華嚴經者。大以無方為義。方以理智為功。廣則毫剎相容。佛乃體用無作。華喻行門可樂。能敷理事之功。嚴即依正莊嚴。經即貫穿縫綴。世主妙嚴品者。類會同流法門。均隔為品。此經總有四十品之勝典。此品建初。故稱第一。是故言大方廣佛華嚴經．世主妙嚴品第一。釋此一部之經。總作十門分別。第一．明依教分宗。第二．明依宗分教。第三．明教義差別。第四．明成佛同別。第五．明
【現代漢語翻譯】 在五位法門中有所區別。常住在法堂中，展示在九天之上的進修境界。這個地方是這樣，十方佛剎也都是這樣。聖眾多如雲朵，如同大海一般匯聚在一起。聖人和凡人雖然不同，就像多面鏡子映照出各種形狀；彼此之間沒有妨礙，又像千百盞燈共處一室。這部經總共有四十品的殊勝經典，互相開啟果地和因地的智慧之門。百萬億的微妙言語，都闡述了佛陀如華嚴般的行持和愿海。十身十會，闡述了十十之法門。十處十萬，開啟了十十的通達辯才（一說開啟十通，疏通十辨）。在《十現品》中，展示因果關係，以總結始終。在給孤獨園（Jetavana Anathapindika-arama），利益人天眾生，闡明法界真理。目連（Maudgalyayana）和舍利弗（Sariputra），即使面對面，也隔絕了視聽。六千比丘，在路上開啟了十種明智。在覺城的東邊，五類眾生都聚集到這裡。在古佛廟前，一同證得十智。善財童子（Sudhana）闡明引導之首，用以彰顯未來大眾的齊心向善。又成就五位法門，具備德行，他們的規範令初學者容易理解修行，毫無疑問。還相信在文殊菩薩（Manjusri）之前，正證妙峰之頂。經過五類眾生，成就一百一十種法門。到達慈氏菩薩（Maitreya）的園林，結成一生證得佛果的勝會。回頭看文殊菩薩最初的朋友，明白果地與因地相同。之後進入普賢菩薩（Samantabhadra）的妙身，彰顯體和用的圓滿至極。這部經名為《大方廣佛華嚴經》，『大』以無方為義，『方』以理智為功，『廣』則毫毛和剎土互相容納，『佛』乃體和用無所造作，『華』比喻行門令人喜樂，能夠鋪陳事和理的功用，『嚴』即依報和正報的莊嚴，『經』即貫穿和縫綴。『世主妙嚴品』，將同類法門匯聚在一起，平均分隔為品。這部經總共有四十品的殊勝經典，此品建立之初，所以稱為第一。因此說《大方廣佛華嚴經·世主妙嚴品第一》，解釋這部經，總共分為十門來分別。第一，闡明依據教法來分判宗派。第二，闡明依據宗派來分判教法。第三，闡明教義的差別。第四，闡明成佛的相同和不同。第五，闡明
【English Translation】 It distinguishes itself within the doors of the Five Positions. Constantly residing in the Dharma Hall, it demonstrates the advanced cultivation above the Nine Heavens. It is thus in this realm, and so it is in all the ten Buddha-lands. The assembly of sages is like clouds, merging together like the ocean. Though the holy and the mundane are unequal, it is like many mirrors reflecting various forms; there is no hindrance between them, like a thousand lamps sharing one room. This Sutra contains forty chapters of excellent teachings in total, mutually opening the gates of wisdom of both fruition and cause. Millions upon billions of subtle words all extol the conduct and ocean of vows of the Buddhas, like the adornments of a flower garland. The Ten Bodies and Ten Assemblies expound the ten-ten Dharma doors. The Ten Places and Ten Myriads open up the ten-ten comprehensive eloquence (one version says it opens up the ten comprehensions and elucidates the ten eloquences). Within the 'Ten Appearances' chapter, it demonstrates the cause and effect to conclude the beginning and the end. In Jetavana Anathapindika-arama (給孤獨園), it benefits humans and devas, clarifying the truth of the Dharma Realm. Maudgalyayana (目連) and Sariputra (鹙子), even face to face, are separated by sight and hearing. Six thousand Bhikshus (比丘) awaken to the ten kinds of wisdom on the road. At the eastern edge of Awakening City, the five assemblies all gather. Before the temple of the ancient Buddha, they together ascend to the ten wisdoms. Sudhana (善財童子) elucidates the leading guidance, using it to manifest the collective aspiration of future assemblies. It also accomplishes the Five Positions Dharma doors, possessing virtuous conduct, their norms making it easy for beginners to understand cultivation, without doubt. They also believe before Manjusri (文殊菩薩), rightly proving the summit of Wondrous Peak. Passing through the five assemblies, they accomplish one hundred and ten Dharma doors. Arriving at the garden of Maitreya (慈氏菩薩), they conclude the assembly of attaining Buddhahood in one lifetime. Looking back at the initial friend of Manjusri, it is clear that the fruition is the same as the cause. Afterwards, entering the wondrous body of Samantabhadra (普賢菩薩), it manifests the perfect completeness of essence and function. This Sutra is named the 'Great Expansive Buddha Flower Adornment Sutra' (大方廣佛華嚴經). 'Great' means without direction, 'Expansive' means accomplishment through reason and wisdom, 'Broad' means that hairs and lands accommodate each other, 'Buddha' is the non-created essence and function, 'Flower' is a metaphor for the practice doors that are delightful, capable of unfolding the function of principle and phenomena, 'Adornment' is the adornment of the dependent and the proper retributions, 'Sutra' is that which strings together and sews. The 'Wondrous Adornments of World Rulers' chapter gathers together similar Dharma doors, equally dividing them into chapters. This Sutra has forty chapters of excellent teachings in total, and this chapter is the first because it establishes the beginning. Therefore, it is said, 'The Great Expansive Buddha Flower Adornment Sutra, Wondrous Adornments of World Rulers, Chapter One.' To explain this entire Sutra, it is generally divided into ten doors for differentiation. First, to clarify the division of schools based on teachings. Second, to clarify the division of teachings based on schools. Third, to clarify the differences in doctrinal meanings. Fourth, to clarify the similarities and differences in attaining Buddhahood. Fifth, to clarify
見佛差別。第六．明說教時分。第七．明凈土權實。第八．明攝化境界。第九．明因果延促。第十．明會教始終云云。以十八年(或作二十八年)三月二十八日論成。竟爾趨寂。是日飛走悲鳴。白虹貫天。四眾擁觀。嘆未曾有。壘石葬千山北。清泰中。村民撥石。得連環金骨。扣之如簧。天福三年。再造石塔。瘞于山之東七里。始創屋廬。號昭化院。 皇朝初。閩僧志寧以其論義。分佈經中。是為合論。至元祐戊申歲。無盡居士張商英漕江左。出按壽陽。因齋戒至謁。于破屋之下散帙間。得華嚴修行決疑論四卷。疾讀數紙。疑情頓釋。乃移文令廢淫祀。置長者像為民祈福。十月七日。治地。八日。白光現於山南。父老扣頭悲淚曰。不知長者之福吾土也。請並院新之。施心云起。不唱而和。無盡嘗記其實云。
呂巖真人
字洞賓。京川人也。唐末三舉不第。偶于長安酒肆遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘閣壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋覓。對境無心莫問禪。未幾。道經黃龍。師睹紫雲成蓋。疑有異人。乃入謁。值龍升堂。龍見。意必呂公也。欲誘而進。厲聲曰。座傍有竊法者。呂毅然出問。一粒粟中藏世界。半升鐺內煮山河。且道此意如何。龍指曰。這
【現代漢語翻譯】 現代漢語譯本： 見到佛的差別。第六，闡明說法教化的時分。第七，闡明凈土的權巧方便與真實究竟。第八，闡明攝受教化的境界。第九，闡明因果的延續與快速。第十，闡明融會教義的始終等等。在十八年（或作二十八年）三月二十八日完成論著，最終趨向寂滅。這天飛禽走獸悲鳴，白色長虹貫穿天空，四眾弟子擁擠觀看，嘆息從未有過。堆積石頭埋葬在千山北面。清泰年間，村民撥開石頭，得到連環的金骨，敲擊它像簧片一樣發出聲音。天福三年，再次建造石塔，埋葬在山的東面七里處。開始建立房屋，名為昭化院。皇朝初期，閩地僧人志寧將他的論義，分佈在經文之中，這就是合論。到了元祐戊申年，無盡居士張商英擔任漕江左，出巡壽陽。因為齋戒而前往拜謁，在破屋的散亂書卷中，得到《華嚴修行決疑論》四卷。快速閱讀幾頁，疑惑的情緒頓時消解。於是移文命令廢除淫祀，設定長者像為百姓祈福。十月七日，整治土地。八日，白光出現在山南。父老鄉親叩頭悲傷流淚說，不知道長者的福澤降臨到我們的土地。請求一同修繕寺院。施捨的心像云一樣涌起，不用倡導就互相響應。無盡曾經記錄了這件事的真實情況。
呂巖真人（Lü Yan Zhenren，道教人物）
字洞賓，京川人。唐朝末年多次參加科舉考試都沒有考中。偶然在長安的酒館裡遇到鐘離權（Zhongli Quan，道教八仙之一），鐘離權傳授給他延年益壽的法術。從此以後人們就無法瞭解他的行蹤。曾經遊覽廬山歸宗寺，在鐘閣的墻壁上寫道：『一日清閒自在身，六神和合報平安。丹田有寶休尋覓，對境無心莫問禪。』不久，路過黃龍寺。黃龍禪師看到紫色的雲彩形成傘蓋，懷疑有奇異的人。於是進入拜見。正趕上黃龍禪師升座講法。黃龍禪師見到他，認為一定是呂洞賓。想要引誘他進一步開悟，厲聲說：『座位旁邊有偷學佛法的人。』呂洞賓毅然走出問道：『一粒米中藏著世界，半升鍋里煮著山河。請問這是什麼意思？』黃龍禪師指著他說：『這——』
【English Translation】 English version: Seeing the differences in Buddhas. Sixth, clarifying the time for teaching. Seventh, clarifying the expedient and ultimate aspects of the Pure Land. Eighth, clarifying the realm of embracing and transforming beings. Ninth, clarifying the extension and shortening of cause and effect. Tenth, clarifying the beginning and end of the unified teachings, and so on. The treatise was completed on the 28th day of the third month of the eighteenth year (or twenty-eighth year), and he eventually entered into stillness. On that day, birds and beasts cried mournfully, and a white rainbow pierced the sky. The fourfold assembly crowded to watch, marveling at what had never been seen before. Stones were piled up to bury him north of Thousand Mountain. During the Qingtai period, villagers dug up the stones and found interlocking golden bones, which sounded like reeds when struck. In the third year of Tianfu, a stone pagoda was rebuilt and buried seven li east of the mountain. Houses were first built, named Zhaohua Monastery. At the beginning of the Imperial Dynasty, the monk Zhinning from Min distributed his arguments within the scriptures, which became the combined treatise. In the year of Wushen during the Yuanyou era, the layperson Zhang Shangying, known as Wujin, was in charge of Jiangzuo and went to Shouyang on inspection. Because of fasting, he went to pay his respects and found four volumes of the 'Huayan Cultivation Resolving Doubts Treatise' among scattered books in a dilapidated house. After quickly reading a few pages, his doubts were immediately resolved. Therefore, he issued an order to abolish lewd sacrifices and set up statues of elders to pray for blessings for the people. On the seventh day of the tenth month, the land was prepared. On the eighth day, white light appeared south of the mountain. The elders kowtowed and wept, saying, 'We did not know that the elder's blessings would come to our land.' They requested to renovate the monastery together. The hearts of giving arose like clouds, responding without being urged. Wujin once recorded the truth of this matter.
Real Person Lü Yan (Lü Yan Zhenren, a Taoist figure)
His courtesy name was Dongbin, and he was from Jingchuan. At the end of the Tang Dynasty, he failed the imperial examinations several times. He happened to meet Zhongli Quan (Zhongli Quan, one of the Eight Immortals of Taoism) in a tavern in Chang'an, who taught him the art of prolonging life. Since then, people have been unable to understand his whereabouts. He once visited Guizong Temple on Mount Lu and wrote on the wall of the bell tower: 'A day of leisure and freedom, the six spirits in harmony bring peace. The treasure is in the elixir field, no need to seek it elsewhere; with a mind free from attachment, do not ask about Chan.' Not long after, he passed by Huanglong Temple. The Chan Master Huanglong saw purple clouds forming a canopy and suspected there was an extraordinary person. So he went in to pay his respects. He arrived just as Chan Master Long was ascending the Dharma seat. Chan Master Long saw him and thought it must be Lü Dongbin. Wanting to entice him to further enlightenment, he sternly said, 'There is someone stealing the Dharma beside the seat!' Lü Dongbin resolutely stepped out and asked, 'A grain of rice contains the world, half a liter pot boils mountains and rivers. What does this mean?' Chan Master Long pointed at him and said, 'This—'
守尸鬼。呂曰。爭柰囊有長生不死藥。曰。饒經八萬劫。終是落空亡。呂薄訝。飛劍脅之。劍不能入。遂再拜。求指歸。龍詰曰。半升鐺內煮山川即不問你。如何是一粒粟中藏世界(有本小異)。呂于言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀水中金。自從一見黃龍后。始覺從前錯用心。龍囑令加護。后謁潭之智度覺禪師。有曰。余游韶郴。東下湘江。令見覺公。觀其禪學精明。性源淳潔。促膝靜坐。收光內照。一衲之外無餘衣。一缽之外無餘食。達生死岸。破煩惱殼。方今佛衣寂寂兮無傳。禪理懸懸兮幾絕。扶而興者。其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人。皇祐間。至西湖凈慈。即圓照本禪師室。照見之。乃曰。黃龍道底。呂曰。錢大不要饒舌。便出(圓照乃錢王后身也見楊無為圓照贊)。時往來接化京華。而人鮮遇。有偈曰。獨自行來獨自坐。無限世人不識我。唯有橋東老樹精。分明知道神仙過(有老宿見此偈。問禪者曰。既是神仙。為甚麼卻被樹精覷破)。宣和中。抵四明金鵝寺。顧方丈蕭然。頃有童子出。呂問。此何寥寥。童云。莫道寥寥。虛空也不著。呂嘉其言。題詩于壁曰。方丈有門出不鑰。見個山童赤雙腳。問伊方丈何寥寥。報道虛空
也不著。聞此語。何欣欣。主翁豈是尋常人。我來謁見不得見。渴心耿耿生埃塵。歸去也。波浩渺。路入蓬萊山杳杳。相思為上石樓時。雪晴海闊千峰曉。
張用成真
人。字平叔。天臺人也。熙寧己酉。至成都。有授以丹砂者。久之功乃成。且曰。吾形雖固。而本源真覺之性有所未究。豈宜自怠。遂探佛書。讀傳燈有省。著悟真篇警於世。嘗作禪宗歌頌。其自敘曰。此恐學道之人。不通性理。獨脩金丹。于性命之道未備。則運心不普。物我難齊。又焉能究竟圓通。迥超三界。故首楞嚴經言。十種仙。皆是人中煉心堅固服餌。壽千萬歲。不修正覺。報盡還來。散入諸趣。彌勒菩薩金剛經頌有云。饒經八萬劫。終是落空亡。故此悟真篇。先以神仙命術誘其修煉。次以諸佛妙用廣其神通。后以真如空性遣其幻妄。而歸於究竟空寂之本源矣(近有黃冠謂呂公見黃龍。初無是說。乃釋輩欲神其禪宗耳。茍以平叔方之。則呂公參問。可見古今服藥煉形之士不為不多。獨二公不以功成自居。迴心祖道。殆出三界。其下於二公者。為如何哉吁)。
拾遺(未詳法嗣者)
福州東山雲頂禪師
泉南人(遺其氏)。以再下春闈。往雲臺大吼寺。剃染具戒。即謁大愚芝．神鼎諲諸名衲。后見羅漢下尊宿。始
【現代漢語翻譯】 現代漢語譯本：
也不執著于任何事物。聽到這些話，多麼令人欣喜啊！這位主人翁難道是普通人嗎？我前來拜見卻不得見，渴望的心情積滿了塵埃。歸去吧，波濤浩渺，道路通向蓬萊山，山影遙遠。相思之情寄託于登上石樓之時，雪後天晴，海闊天空，千峰聳立，景色明麗。
張用成真
張用成，字平叔，天臺人。宋熙寧己酉年，到達成都。有人傳授他煉丹之術。很久以後，煉丹功成。張用成說：『我的形體雖然堅固，但是本源真覺的自性還沒有徹底領悟，怎麼可以懈怠呢？』於是探究佛書，讀《傳燈錄》有所領悟，著《悟真篇》警醒世人。曾經作禪宗歌頌，他在自序中說：『恐怕學道之人，不通曉性理，只脩金丹，對於性命的道理沒有完備，那麼用心就不普遍，物與我難以齊同，又怎麼能夠究竟圓通，超脫三界呢？』所以《楞嚴經》說：『十種仙，都是人中煉心堅固，服食藥物，壽命千萬歲，不修正覺，報盡還來，散入諸趣。』彌勒菩薩《金剛經頌》有云：『饒經八萬劫，終是落空亡。』所以這本《悟真篇》，先用神仙的命術引誘人們修煉，其次用諸佛的妙用擴充套件他們的神通，最後用真如空性遣除他們的幻妄，而歸於究竟空寂的本源。（近來有道士說呂洞賓拜見黃龍禪師，最初並沒有這種說法，是僧人想要神化他們的禪宗罷了。如果用張平叔來相比，那麼呂洞賓參訪求問，可見古今服藥煉形的人不少，只有呂洞賓和張平叔不以功成自居，迴心向祖師之道，大概是超脫三界了。比不上這兩位的人，又該如何呢？唉！）
拾遺（未詳法嗣者）
福州東山雲頂禪師
泉州人（遺失了他的姓氏）。因為再次參加科舉考試落榜，前往雲臺大吼寺，剃度染衣，具足戒律。隨即拜見大愚芝、神鼎諲等著名僧人。后拜見羅漢下尊宿，才...
【English Translation】 English version:
Not attached to anything. Hearing these words, how delightful! Is this master an ordinary person? I came to visit but could not see him, my longing heart is filled with dust. Let me return, the waves are vast, the road leads to Penglai Mountain, the mountain shadows are distant. My longing is placed upon the time of ascending the stone tower, after the snow, the sky is clear, the sea is wide, and a thousand peaks stand tall, a beautiful scene.
Zhang Yongcheng attained truth
Zhang Yongcheng (Zhang Yongcheng), styled Pingshu, was a native of Tiantai. In the year JiYou of the Xining era (Song Dynasty), he arrived in Chengdu. Someone imparted to him the art of alchemy. After a long time, the practice was successful. Zhang Yongcheng said, 'Although my form is solid, the true nature of the original awakening has not been thoroughly understood, how can I be lazy?' Therefore, he explored Buddhist books and gained insight from reading the Transmission of the Lamp (Chuandeng Lu), and wrote Awakening to Reality (Wuzhen Pian) to awaken the world. He once composed a Chan (Zen) Buddhist song of praise. In his preface, he said, 'I am afraid that those who study the Dao (Tao), do not understand the principles of nature, and only cultivate the golden elixir (Jindan), are not complete in the principles of nature and life, then their minds are not universal, and things and self are difficult to equalize, how can they ultimately achieve perfect understanding and transcend the three realms?' Therefore, the Surangama Sutra (Shoulengyan Jing) says, 'The ten kinds of immortals are all people who have strengthened their minds through practice, taking elixirs, and living for tens of millions of years, but if they do not cultivate correct enlightenment, when their reward is exhausted, they will return and scatter into various realms.' The Maitreya Bodhisattva's Verse on the Diamond Sutra (Jingang Jing Song) says, 'Even if you pass through eighty thousand kalpas, you will ultimately fall into emptiness and perish.' Therefore, this Awakening to Reality (Wuzhen Pian) first uses the art of immortality to entice people to cultivate, then uses the wonderful functions of the Buddhas to expand their supernatural powers, and finally uses the true nature of emptiness to dispel their illusions, and return to the ultimate source of emptiness and stillness. (Recently, there have been Taoists who say that Lu Dongbin (Lu Dongbin) visited the Chan Master Huanglong (Huanglong), but there was no such statement at first, it was the monks who wanted to mystify their Chan Buddhism. If we compare him to Zhang Pingshu, then Lu Dongbin's seeking advice is visible. It can be seen that there are many people who take medicine and refine their forms in ancient and modern times, but only Lu Dongbin and Zhang Pingshu do not take pride in their success, and return their hearts to the way of the patriarchs, probably transcending the three realms. Those who are inferior to these two, what should they do? Alas!)'
Omitted (those whose Dharma lineage is unknown)
Zen Master Yunding of Dongshan, Fuzhou
A native of Quanzhou (his surname is lost). Because he failed the imperial examination again, he went to the Dahou Temple (Dahou Si) on Yuntai Mountain, shaved his head, dyed his robes, and received the full precepts. He then visited famous monks such as Dayu Zhi (Dayu Zhi) and Shending Yin (Shending Yin). Later, he met the Venerable Below the Arhat (Luohan Xia Zunsu), and only then...
徹己事。道學有聞。叢林稱為頂三教。出住東山。遷數剎。 上堂曰。一句涵蓋乾坤。不離毛吞巨海。一句截斷眾流。不離斬釘截鐵。一句隨波逐浪。不離目機銖兩。若是通玄上士。出言坐斷天下老和尚舌頭。若不到這裡。進前筑著鼻孔。退後墮坑落塹。各自知時。打草鞋行腳去。 上堂。召大眾曰。諸佛說法。似擲劍揮空。祖師傳心。如著鞋上樹。天下老和尚指注。遍大地儘是葛藤。更說無心是道。乃同死漢。直得山河大地與自己無差。坐在法身處。見聞不脫。光影似搖。生死茫然。如何辨主。直須透過。如水入水。如風入風。拋擲自由。開合不成。孔竅為妙。 九龍觀道士並三士人請上堂。儒門畫八卦。造契書。不救六道輪迴。道門朝九皇。煉真氣。不達三祇劫數。我釋迦世尊洞三祇劫數。救六道輪迴。以大愿攝人天。如風輪持日月。以大智破生死。若劫火焚秋毫。入得我門者。自然轉變天地。幽察鬼神。使須彌鐵圍。大地大海。入一毛孔中。一切眾生不覺不知。我說此法門。如虛空俱含萬象。一為無量。無量為一。若人得一。即萬事畢。珍重。 上堂。夢中作大梵王位。不如醒后一縣尉。種種勞筋骨。何似展腳睡。明得自己無許多般。若未明自己。假饒如今一身現得十身。盧舍那佛使雷音遍眾剎。化佛滿世間。
【現代漢語翻譯】 現代漢語譯本 徹己事（通達自身事務）。道學有聞（在佛學方面頗有聲望）。叢林稱為頂三教（在寺院中被稱為精通儒釋道三教）。出住東山（離開某處寺院，前往東山）。遷數剎（又遷移到多所寺院）。 上堂曰（方丈升座說法時說）：『一句涵蓋乾坤（一句話涵蓋天地），不離毛吞巨海（不離微小的毫毛吞納巨大的海洋）。一句截斷眾流（一句話截斷所有流動的河流），不離斬釘截鐵（不離斬釘截鐵的果斷）。一句隨波逐浪（一句話隨波逐浪），不離目機銖兩（不離細緻的觀察和衡量）。若是通玄上士（如果是通達玄妙之道的修行人），出言坐斷天下老和尚舌頭（一開口就能讓天下老和尚啞口無言）。若不到這裡（如果達不到這種境界），進前筑著鼻孔（前進就會撞到鼻子），退後墮坑落塹（後退就會掉入坑中）。各自知時（各自把握時機），打草鞋行腳去（穿上草鞋去遊方參學吧）。』 上堂（方丈升座說法）。召大眾曰（召集大眾說）：『諸佛說法（諸佛說法），似擲劍揮空（如同擲劍揮向空中）。祖師傳心（祖師傳授心法），如著鞋上樹（如同穿著鞋子上樹）。天下老和尚指注（天下老和尚的解釋），遍大地儘是葛藤（遍佈大地都是糾纏不清的葛藤）。更說無心是道（再說無心是道），乃同死漢（就如同死人一樣）。直得山河大地與自己無差（直到山河大地與自己沒有差別），坐在法身處（安住在法身之中），見聞不（見聞不會被矇蔽）。影似搖（*的影子好像在搖動），生死茫然（生死一片茫然）。如何辨主（如何辨別主人翁）？直須透過（必須徹底穿透），如水入水（如同水融入水中），如風入風（如同風融入風中）。拋擲自由（拋開一切，自由自在），開合不成（開合變化都無所謂）。孔竅為妙（從孔竅中體會玄妙）。』 九龍觀道士並三士人請上堂（九龍觀的道士和三位讀書人請方丈升座說法）。儒門畫八卦（儒家描繪八卦），造契書（制定契約），不救六道輪迴（不能解救六道輪迴）。道門朝九皇（道家朝拜九皇），煉真氣（修煉真氣），不達三祇劫數（不能達到三大阿僧祇劫的修行時間）。我釋迦世尊洞三祇劫數（我釋迦世尊洞察三大阿僧祇劫的因果），救六道輪迴（救度六道輪迴）。以大愿攝人天（以大願力攝受人天），如風輪持日月（如同風輪托起日月）。以大智破生死（以大智慧破除生死），若劫火焚秋毫（如同劫火焚燒秋毫）。入得我門者（進入我佛門的人），自然轉變天地（自然能轉變天地），幽察鬼神（洞察鬼神）。使須彌鐵圍（使須彌山和鐵圍山），大地大海（大地和大海），入一毛孔中（進入一個毛孔之中），一切眾生不覺不知（一切眾生卻不覺察不知道）。我說此法門（我說這個法門），如虛空俱含萬象（如同虛空包含萬象）。一為無量（一即是無量），無量為一（無量即是一）。若人得一（如果有人證得這個『一』），即萬事畢（就萬事都明白了）。珍重（請諸位珍重）。 上堂（方丈升座說法）。夢中作大梵王位（夢中做大梵天王），不如醒后一縣尉（不如醒來后做一個縣尉）。種種勞筋骨（種種勞累筋骨的事情），何似展腳睡（怎比得上伸展雙腿睡覺）。明得自己無許多般（明白自己本來就沒有那麼多事情），若未明自己（如果還不明白自己），假饒如今一身現得十身（假如現在一身能顯現出十身），盧舍那佛使雷音遍眾剎（盧舍那佛讓雷音響徹所有佛剎），化佛滿世間（化身佛充滿世間）。
【English Translation】 English version He thoroughly understood his own affairs. He was renowned for his knowledge of the Dao. In monasteries, he was known as excelling in the three teachings (Confucianism, Buddhism, and Taoism). He left and resided at Dongshan. He moved to several monasteries. Addressing the assembly, he said: 'A single phrase encompasses the universe, yet it is inseparable from a hair swallowing the vast ocean. A single phrase cuts off the flow of all streams, yet it is inseparable from decisive action. A single phrase follows the waves, yet it is inseparable from meticulous observation and measurement. If one is a superior scholar who understands the profound, their words can silence all the old monks in the world. If one does not reach this point, advancing will cause them to bump their nose, and retreating will cause them to fall into a pit. Each of you should know the time and go on a pilgrimage wearing straw sandals.' Addressing the assembly, he said: 'The Buddhas' teachings are like throwing a sword into the empty air. The Patriarchs' transmission of mind is like climbing a tree with shoes on. The explanations of the old monks throughout the world are all tangled vines. To say that 'no-mind' is the Dao is like being a dead man. Only when the mountains, rivers, and the great earth are no different from oneself, and one dwells in the Dharmakaya, will seeing and hearing not be obscured. The shadow seems to sway, and birth and death are a blur. How can one discern the master? One must penetrate thoroughly, like water entering water, like wind entering wind. Throwing everything away, one is free and unconstrained, and opening and closing become insignificant. The apertures are wondrous.' A Daoist priest from Jiulong Temple and three scholars requested him to address the assembly. 'The Confucian school draws the eight trigrams and creates contracts, but it cannot save one from the six realms of reincarnation. The Daoist school worships the Nine Emperors and cultivates true qi, but it cannot reach the countless kalpas. Our Shakyamuni Buddha penetrates the countless kalpas and saves beings from the six realms of reincarnation. He gathers humans and gods with great vows, like the wind wheel holding up the sun and moon. He destroys birth and death with great wisdom, like a cosmic fire burning a strand of hair. Those who enter my gate will naturally transform heaven and earth and deeply observe ghosts and spirits. They can make Mount Sumeru and the Iron Ring Mountains, the great earth and the great ocean, enter a single pore, yet all beings are unaware. I speak of this Dharma gate, which is like the void containing all phenomena. One is infinite, and infinite is one. If one attains the 'one,' then all is accomplished. Treasure this.' Addressing the assembly, he said: 'To be a Great Brahma King in a dream is not as good as being a county magistrate when awake. All kinds of labor are not as good as stretching out one's legs to sleep. Understanding oneself means there are not so many things to worry about. If one does not understand oneself, even if one could manifest ten bodies, and if the Vairocana Buddha were to make the sound of thunder resound throughout all Buddha-lands, and if transformation Buddhas filled the world...'
俱是夢中事。須知向上一假。涵蓋乾坤。耀古騰今。靈光不礙。入生入死。與物推移。救度無量眾生。出三界牢獄。散壞無量諸魔宮殿。息滅無量諸煩惱火。便共釋迦彌勒同坐一華。老僧如此說個化門。且要人天小果生希奇之念。若據迦葉門下。從來無這般說話。 華嚴大會上堂。廣大寶乘住四衢。文殊前引普賢扶。肥壯白牛甚有力。一念遍游無卷舒。世尊御也四十九年。三百六十餘會。演大乘經。有十個三千大千世界微塵數偈。一四天下微塵數品。其諸餘部帙。不可勝言。使大海須彌為筆墨。未能書寫得盡。世尊又說。過五十六億萬年後。有彌勒佛出世。悲臻末劫。劫海無涯。佛海無際。非口所宣。非心所測。皆是世尊度腳買靴之說。看風使帆之義。世尊又說。有大法眼藏付囑迦葉。且未有世尊．迦葉時。此法眼藏在甚麼處安著。若有人知得落處。出來說看。 僧問。如何是乾元境。曰。千峰寒色。云。如何是境中人。曰。二尊不併化。 問。如何是毗盧師。曰。口吐陰陽宣造化。云。超然迥出威音外也。曰。須作披毛帶角人去始得。 問。如何是有漏。曰。破屋。云。如何是無漏。曰。古井。 問。如何是祖師西來意。曰。孤舟載明月。云。意旨如何。曰。來往照閻浮。 俗士問。三道寶階。曲為初機。向上一路
【現代漢語翻譯】 現代漢語譯本： 這些都不過是夢中的事情。要知道，還有向上的一層『假』（超越一切相對概念的絕對真理），它涵蓋整個宇宙（乾坤），光耀古今。它的靈光沒有阻礙，可以進入生死輪迴，與萬物一同變化，救度無量的眾生，脫離三界的牢獄，摧毀無量諸魔的宮殿，熄滅無量諸煩惱的火焰。這樣，就可以和釋迦（釋迦牟尼佛，Sakyamuni Buddha）和彌勒（彌勒菩薩，Maitreya）一同坐在一朵蓮花上。老僧我這樣說，只是爲了讓人天小果產生希奇的念頭。如果按照迦葉（摩訶迦葉，Mahakasyapa）門下的說法，從來沒有這樣的話。
在華嚴大會上的開示：廣大的寶乘停留在四通八達的道路上，文殊（文殊菩薩，Manjusri）在前引導，普賢（普賢菩薩，Samantabhadra）在後扶持。肥壯的白牛非常有力氣，一念之間就能遍游，沒有舒捲。世尊（釋迦牟尼佛，Sakyamuni Buddha）用了四十九年的時間，開了三百六十多次法會，宣講大乘經典，有十個三千大千世界微塵數那麼多的偈頌，一四天下微塵數那麼多的品。其他的那些部帙，不可勝數。即使用大海和須彌山（須彌山，Mount Sumeru）做筆墨，也無法書寫窮盡。世尊又說，過了五十六億萬年後，有彌勒佛（彌勒菩薩，Maitreya）出世，悲憫末劫。劫海無邊無涯，佛海無際無涯，不是口能宣說的，不是心能測度的。這些都是世尊度量腳來買鞋的說法，看風使舵的意義。世尊又說，有大法眼藏（正法眼藏，Saddharma-prajna）付囑給迦葉（摩訶迦葉，Mahakasyapa）。且在沒有世尊和迦葉的時候，這大法眼藏安放在什麼地方？如果有人知道它的落處，出來說看。
有僧人問：『什麼是乾元境？』（乾元境，the realm of Qian Yuan） 答：『千峰寒色。』 問：『什麼是境中人？』 答：『二尊不併化。』
問：『什麼是毗盧師？』（毗盧師，Vairocana） 答：『口吐陰陽宣造化。』 問：『超然迥出威音外也。』 答：『須作披毛帶角人去始得。』
問：『如何是有漏？』 答：『破屋。』 問：『如何是無漏？』 答：『古井。』
問：『如何是祖師西來意？』（祖師西來意，the meaning of Bodhidharma's arrival from the West） 答：『孤舟載明月。』 問：『意旨如何？』 答：『來往照閻浮。』
有俗人問：『三道寶階，曲為初機，向上一路』
【English Translation】 English version: All of these are matters within a dream. Know that there is an 'upward false' (the absolute truth beyond all relative concepts), which covers the entire universe (Qian Kun), shining through the past and present. Its spiritual light is unimpeded, able to enter the cycle of birth and death, transforming with all things, saving countless sentient beings, freeing them from the prison of the Three Realms, destroying countless palaces of demons, and extinguishing countless fires of afflictions. In this way, one can sit on a lotus flower together with Sakyamuni (Sakyamuni Buddha) and Maitreya (Maitreya Bodhisattva). This old monk speaks in this way only to evoke a sense of wonder in those who seek small fruits in the realms of humans and gods. According to the teachings of Kashyapa (Mahakasyapa), there has never been such talk.
Sermon at the Avatamsaka Assembly: The vast treasure carriage dwells on the four-way crossroads, with Manjusri (Manjusri Bodhisattva) leading in front and Samantabhadra (Samantabhadra Bodhisattva) supporting from behind. The fat and strong white ox is very powerful, able to travel everywhere in a single thought, without contraction or expansion. The World-Honored One (Sakyamuni Buddha) spent forty-nine years, holding over three hundred and sixty assemblies, expounding the Mahayana Sutras, with as many verses as dust motes in ten three-thousand-great-thousand worlds, and as many chapters as dust motes in one four-continent world. The other collections are too numerous to count. Even if the great ocean and Mount Sumeru (Mount Sumeru) were used as pen and ink, they could not be written exhaustively. The World-Honored One also said that after five billion six hundred million years, Maitreya Buddha (Maitreya Bodhisattva) will appear in the world, with compassion for the final kalpa. The ocean of kalpas is boundless, and the ocean of Buddhas is limitless, beyond what can be spoken by the mouth or measured by the mind. These are all sayings of the World-Honored One, like measuring one's feet to buy shoes, or steering the boat according to the wind. The World-Honored One also said that the Dharma-eye Treasury (Saddharma-prajna) is entrusted to Kashyapa (Mahakasyapa). But before there was a World-Honored One and Kashyapa, where was this Dharma-eye Treasury placed? If anyone knows where it falls, come out and say.
A monk asked: 'What is the realm of Qian Yuan?' (乾元境，the realm of Qian Yuan) Answer: 'A thousand peaks of cold color.' Asked: 'What is the person within the realm?' Answer: 'Two honored ones do not transform together.'
Asked: 'What is Vairocana?' (毗盧師，Vairocana) Answer: 'The mouth spits out yin and yang, proclaiming creation.' Asked: 'Transcending and standing far outside of Wei Yin?' Answer: 'One must become a person wearing fur and horns to attain it.'
Asked: 'What is leakage?' Answer: 'A broken house.' Asked: 'What is non-leakage?' Answer: 'An ancient well.'
Asked: 'What is the meaning of Bodhidharma's arrival from the West?' (祖師西來意，the meaning of Bodhidharma's arrival from the West) Answer: 'A solitary boat carries the bright moon.' Asked: 'What is the meaning?' Answer: 'Coming and going, illuminating Jambudvipa.'
A layman asked: 'The three jeweled steps, bending for beginners, the upward path'
。請師直指。曰。高皇斬白蛇。當年用此劍。云。不背一切人。不向一切人也。曰。頭在這裡。尾在那邊。 問。昔日相如題柱。未是作家。今日橋成。請師下筆。曰。彩氣夜常動。精靈日少逢。云。荊山有玉。鑒在卞和。曰。洪州斬冬瓜。滿江皆是血。 問。月落碧潭時如何。曰。仙人禮枯骨。云。轉變后如何。曰。北邙山下。俗士問。如何是即色是空。曰。春蛇入竹筒。云。暫時調直也。曰。從地獄出。更作畜生。 問。如何是和尚日用事。曰。我吃飯。汝受饑。云。法法不相到。又作么生。曰。汝作罪。我皆知。 問。如何是和尚一枝拂。曰。打破修行窟。云。恁么則本來無一物也。曰。知無者是誰。云。學人罪過。曰。再思可矣。 俗士問。洞山道。有一物。上拄天。下拄地。未審是甚麼物。曰。擔鐵枷。吃鐵棒。云。天地黑。山河走。曰。閻老殿前添一鬼。北邙山下臥千年。士叫。快活。快活。師曰。也是野狐吞老鼠。 問。如何是佛。曰。舉世無相以。如何是道。曰。清風拂白月。
京洛和尚
不知何許人。久居嵩少。后廬舒蘄之間。嘗沮座下童行習讀。唯令參究。適李後主以試經選僧。得度者眾。諸童慍見曰。和尚止某等誦經。今何望。師占偈曰。比擬將心合太虛。免教和氣有親疏。誰知
【現代漢語翻譯】 現代漢語譯本： 請老師直接指示。 老師說：『高皇（指漢高祖劉邦）斬白蛇，當年用的就是這把劍。』又說：『不背叛任何人，也不偏袒任何人。』又說：『頭在這裡，尾在那邊。』 有人問：『昔日司馬相如在柱子上題字，還算不上是真正的作家。今日橋樑已經建成，請老師題字。』 老師說：『彩色的雲氣夜晚常常浮動，精靈鬼怪白天很少出現。』又說：『荊山有寶玉，鑑賞在於卞和（人名）。』 老師說：『洪州（地名）斬冬瓜，滿江都是血。』 有人問：『月亮落入碧綠的深潭時，是怎樣的景象？』 老師說：『仙人向枯骨行禮。』 又問：『轉變之後又是如何？』 老師說：『北邙山下，俗人詢問。』 有人問：『什麼是即色是空？』 老師說：『春天的蛇鉆入竹筒。』 又問：『暫時調直罷了？』 老師說：『從地獄出來，更要變成畜生。』 有人問：『什麼是和尚每天的日常事務？』 老師說：『我吃飯，你捱餓。』 又問：『法法之間互不相干，又是怎麼回事？』 老師說：『你作惡，我都知道。』 有人問：『什麼是和尚手中的拂塵？』 老師說：『打破修行的洞穴。』 又問：『既然如此，那麼本來就什麼都沒有了？』 老師說：『知道沒有的是誰？』 又問：『學生有過錯。』 老師說：『再想想就可以了。』 有俗人問：『洞山（禪師名號）說，有一物，上能頂天，下能立地，不知道是什麼東西？』 老師說：『揹著鐵枷，吃著鐵棒。』 又說：『天地昏暗，山河奔走。』 老師說：『閻王殿前多了一個鬼，北邙山下躺了千年。』 那俗人叫道：『快樂！快樂！』 老師說：『也是野狐吞老鼠。』 有人問：『什麼是佛？』 老師說：『舉世沒有可以比擬的形象。』 又問：『什麼是道？』 老師說：『清風拂過皎潔的月亮。』 京洛和尚 不知道是哪裡人，長久居住在嵩山少室山一帶，後來住在廬州、蘄州之間。曾經阻止座下的童子學習誦讀經文，只讓他們參禪悟道。恰逢李後主（南唐後主李煜）用考試經典的方式選拔僧人，得到度牒的人很多。那些童子心懷不滿地來見老師說：『和尚只讓我們誦經，現在有什麼希望呢？』 老師作偈語說：『想要用心去契合太虛，免得和氣有了親疏之分。誰知道……』
【English Translation】 English version: Please, teacher, give direct instruction. The teacher said, 'Emperor Gao (referring to Liu Bang, the founder of the Han dynasty) slew the white serpent, and this sword was used in that very year.' He also said, 'Do not betray anyone, nor favor anyone.' He further said, 'The head is here, and the tail is over there.' Someone asked, 'In the past, Sima Xiangru's inscription on the pillar was not the work of a true master. Now that the bridge is completed, please, teacher, inscribe it.' The teacher said, 'Colorful clouds often move at night, and spirits are rarely encountered during the day.' He also said, 'Mount Jing (Jing Shan) has jade, and its appreciation lies with Bian He (a person's name).' The teacher said, 'Chopping a winter melon in Hongzhou (a place name), the entire river is filled with blood.' Someone asked, 'What is it like when the moon falls into the green pool?' The teacher said, 'Immortals pay homage to withered bones.' Then asked, 'What is it like after the transformation?' The teacher said, 'At the foot of Mount Beiman (Bei Mang Shan), common people inquire.' Someone asked, 'What is the meaning of 'form is emptiness' (即色是空)?' The teacher said, 'A spring snake enters a bamboo tube.' Then asked, 'Is it just temporarily straightened?' The teacher said, 'Coming out of hell, one becomes an animal.' Someone asked, 'What are the daily affairs of a monk?' The teacher said, 'I eat, and you go hungry.' Then asked, 'If the dharmas do not relate to each other, then what is it?' The teacher said, 'You commit sins, and I know them all.' Someone asked, 'What is the meaning of the monk's whisk?' The teacher said, 'Breaking the cave of cultivation.' Then asked, 'If that's the case, then there is originally nothing?' The teacher said, 'Who is it that knows there is nothing?' Then asked, 'This student has transgressions.' The teacher said, 'Think again, and it will be alright.' A layman asked, 'Dongshan (a Zen master's name) said, 'There is a thing that supports the sky above and the earth below. I wonder what that thing is?'' The teacher said, 'Carrying iron shackles, eating iron rods.' Then said, 'Heaven and earth are dark, and mountains and rivers run.' The teacher said, 'One more ghost is added before the Yama's hall, and lies for a thousand years at the foot of Mount Beiman.' The layman shouted, 'Joy! Joy!' The teacher said, 'It's just a wild fox swallowing a rat.' Someone asked, 'What is Buddha?' The teacher said, 'There is no comparable form in the world.' Then asked, 'What is the Dao?' The teacher said, 'A gentle breeze brushes the bright moon.' Monk Jingluo (Jing Luo) It is not known where he is from, but he lived for a long time in the Songshan (Song Shan) and Shaoshi (Shao Shi) mountains, and later lived between Luzhou (Lu Zhou) and Qizhou (Qi Zhou). He once stopped the young novices under his seat from studying and reciting scriptures, only allowing them to practice Chan meditation. It happened that Li Houzhu (Li Yu, the last ruler of the Southern Tang dynasty) used the method of testing the classics to select monks, and many people obtained ordination certificates. Those novices came to see the teacher with dissatisfaction and said, 'The monk only allows us to recite scriptures, what hope is there now?' The teacher composed a verse, saying, 'Trying to use the mind to unite with the great void, to avoid the harmony having closeness and distance. Who knows...'
道德渾無用。今日為僧貴識書。刺史聞以偈。而主悉方其服。
婺州云幽重惲禪師(今曰法雲)
初謁雪峰存禪師。次依石霜諸禪師。乃開悟。旋里隱居。蔽形唯一衲。后住云幽。 上堂曰。云幽有一語。入門便相與。汝若諦審來。我即途中去。 上堂。云幽一隻箭。虛空無背面。射去遍十萬。要且無人見。時有僧出問。如何是和尚一隻箭。曰。盡大地人無髑髏。
建寧府千山智榮禪師
侍三教頂禪師之久。未有所證。脅不至席者數年。一日。飯後至鐘閣經行。聞忽雷而悟。述偈曰。一震驚天地。轟轟不是聲。何勞勤苦覓。時至自然明。以所見白頂。頂曰。此乃觀音入道之門也。宜自護持。出住等覺。衲子蜂集。
雙溪布衲如禪師
因嵩禪師戲以詩悼之曰。繼祖當吾代。生緣行可規。終身常在道。識病懶尋醫。貌古筆難邈。情高世莫知。慈雲布何處。孤月自相宜。師讀罷。舉筆答曰。道契平生更有誰。閬鄉於我最心知。當初未欲成相別。恐誤同參一首詩。投筆坐亡。於六十年後。塔戶自啟。其真容儼然。
舒州海會如新禪師
僧問。承師有言。橫說豎說。猶未知向上關棙子。如何是向上關棙子。曰。賴遇娘生臂短。 問。𦏪羊掛角時如何。曰。恁么來恁么去。云。
【現代漢語翻譯】 現代漢語譯本 道德敗壞也沒有用。現在當和尚，重要的是要識字讀書。地方長官聽說了這件事，就按照和尚的服裝來對待他。
婺州云幽重惲禪師（現在叫做法雲寺）
最初拜訪雪峰存禪師（Xuefeng Cun Chanshi），後來依止石霜諸禪師（Shishuang Zhu Chanshi），於是開悟。回到家鄉隱居，用一件僧衣遮蔽身形。後來住在云幽寺。 上堂說法時說：『云幽寺有一句話，入門就與你相遇。你如果仔細審察而來，我就在途中離去。』 上堂說法。『云幽寺有一支箭，虛空沒有正反面。射出去遍及十萬，但卻沒有人看見。』當時有僧人出來問：『什麼是和尚您的一支箭？』禪師說：『整個大地的人都沒有頭顱。』
建寧府千山智榮禪師
侍奉三教頂禪師（Sanjiao Ding Chanshi）很久，沒有得到任何證悟。多年來，身體不挨著蓆子睡覺。有一天，飯後到鐘閣散步，聽到雷聲忽然開悟。寫了一首偈頌說：『一聲震驚天地，轟轟卻不是聲音。何必辛苦去尋找，時機到了自然明白。』把所見告訴三教頂禪師，三教頂禪師說：『這是觀音菩薩入道的門徑啊，應該自己守護保持。』後來出來住在等覺寺，僧人像蜂群一樣聚集。
雙溪布衲如禪師
因為嵩禪師（Song Chanshi）開玩笑地用詩來悼念他說：『繼承祖師的事業由我來代替，一生的經歷可以傚法。終身常在道中，知道有病懶得尋醫。相貌古樸筆墨難以描繪，情操高尚世人無法瞭解。慈雲佈施在何處？只有孤月與你相宜。』禪師讀完后，拿起筆回答說：『道義相契平生還有誰？閬鄉的人最瞭解我。當初不是想要成就離別，恐怕耽誤了同參的一首詩。』說完投筆坐化。六十年後，塔門自己打開，他的真容依然如故。
舒州海會如新禪師
僧人問：『聽師父您說，橫說豎說，還是不知道向上的一道關卡。什麼是向上的一道關卡？』禪師說：『幸虧我天生胳膊短。』 問：『𦏪羊掛角時怎麼樣？』禪師說：『怎麼來就怎麼去。』
【English Translation】 English version Morality is useless. Nowadays, for a monk, it is important to be literate and knowledgeable. The local governor heard of this and treated him as a monk.
Chan Master Chongyun of Yunyou Temple in Wuzhou (now called Fayun Temple)
He initially visited Chan Master Xuefeng Cun (Xuefeng Cun Chanshi), and later relied on the Chan Masters of Shishuang (Shishuang Zhu Chanshi), and thus attained enlightenment. He returned to his hometown to live in seclusion, covering himself with only a monastic robe. Later, he resided at Yunyou Temple. When ascending the hall to preach, he said: 'Yunyou Temple has a saying, you encounter it as soon as you enter the gate. If you come to examine it carefully, I will leave on the way.' Ascending the hall. 'Yunyou Temple has an arrow, the void has no front or back. It shoots out and covers hundreds of thousands, but no one sees it.' At that time, a monk came out and asked: 'What is the arrow of the venerable monk?' The Chan master said: 'All the people on the great earth have no skulls.'
Chan Master Zhirong of Qianshan in Jianning Prefecture
He served Chan Master Sanjiao Ding (Sanjiao Ding Chanshi) for a long time without attaining any realization. For several years, he did not rest his body on a mat to sleep. One day, after a meal, he went to the bell tower for a walk and suddenly attained enlightenment upon hearing the sound of thunder. He wrote a verse saying: 'One shock shakes heaven and earth, the booming is not a sound. Why bother to seek diligently, when the time comes, it will naturally become clear.' He told Chan Master Sanjiao Ding what he had seen, and Sanjiao Ding said: 'This is the gateway through which Avalokitesvara Bodhisattva entered the path. You should protect and maintain it yourself.' Later, he came out and resided at Dengjue Temple, and monks gathered like bees.
Chan Master Buna Ru of Shuangxi
Because Chan Master Song (Song Chanshi) jokingly mourned him with a poem saying: 'Succeeding the ancestral work is up to me, your life's journey can be emulated. You are always in the Way throughout your life, knowing you are sick but too lazy to seek a doctor. Your appearance is ancient and difficult to depict with a brush, your sentiments are lofty and the world cannot understand. Where is the compassionate cloud spread? Only the solitary moon suits you.' After the Chan master read it, he picked up a pen and replied: 'Who else shares my understanding of the Way in my life? The people of Langxiang know me best. I didn't want to accomplish a separation at first, fearing that I would delay a fellow practitioner with a poem.' After saying this, he threw down his pen and passed away in a seated posture. Sixty years later, the door of the pagoda opened by itself, and his true form was still intact.
Chan Master Ruxin of Haihui Temple in Shuzhou
A monk asked: 'I heard you say, Master, that no matter how you explain it, you still don't know the upward barrier. What is the upward barrier?' The Chan master said: 'Fortunately, I was born with short arms.' Asked: 'What about when a gazelle hangs its horns on a tree?' The Chan master said: 'How it comes, so it goes.'
為甚麼如此。曰。只見好笑。不知為甚瞭如此。
舒州投子通禪師
僧問。達磨未來時如何。曰。兩岸唱漁歌。云。來后如何。曰。大海涌風波。 問。如何是孤峰頂上節操長松。曰。能為萬象主。不逐四時凋。 問。如何是和尚這裡佛法。曰。東壁打西壁。
舒州海會通禪師
僧問。如何是和尚為人一句。曰。清光滿目。云。學人不會。曰。茶灰抹土。 問。如何是佛法大意。曰。柿桶蓋棕笠。云。學人不曉。曰。行時頭項戴。坐則掛高壁。
舒州四面懷清禪師
初住蘄口興化。 僧問。臨濟三玄。似石女向波中作舞。雲門關棙。閃爍如鷂子過新羅。去此二途。興化當行何令。曰。道甚麼。云。恁么則和尚與古人出氣。師以拄杖打禪床曰。若不點破。將謂山僧磕睡。
處州法海立禪師
因 朝廷有 旨。革本寺為神霄宮。師升座。謂眾曰。都緣未徹。所以說是說非。蓋為不真。便乃分彼分此。我身尚且不有。身外烏足道哉。正眼觀來。一場笑具。今則 聖君垂旨。更僧寺作神霄。佛頭上添個冠兒。算來有何不可。山僧今日不免橫擔拄杖。高掛缽囊。向無縫塔中安身立命。于無根樹上嘯月吟風。一任乘雲仙客．駕鶴高人來此。咒水書符。叩牙作法。他年成道。白日
【現代漢語翻譯】 現代漢語譯本 為什麼這樣？（僧人）說：『我只覺得好笑，不知道為什麼會這樣。』
舒州投子通禪師
有僧人問：『Dharma（達磨，佛教禪宗始祖）未來東土時是什麼樣的？』 禪師回答：『兩岸傳來漁歌。』 僧人又問：『來之後呢？』 禪師回答：『大海涌起風波。』 又問：『什麼是孤峰頂上的節操長松？』 禪師回答：『能成為萬象的主宰，不隨著四季而凋零。』 又問：『什麼是和尚您這裡的佛法？』 禪師回答：『用東墻打西墻。』
舒州海會通禪師
有僧人問：『什麼是和尚您為人說法的一句？』 禪師回答：『清光充滿眼目。』 僧人說：『學人不能領會。』 禪師回答：『用茶灰塗抹泥土。』 又問：『什麼是佛法的大意？』 禪師回答：『柿子桶蓋著棕櫚笠。』 僧人說：『學人還是不明白。』 禪師回答：『行走時頂在頭上，坐下時掛在高墻上。』
舒州四面懷清禪師
最初住在蘄口興化。（有）僧人問：『臨濟（Linji，禪宗大師）的三玄，好似石女向波浪中作舞；雲門（Yunmen，禪宗大師）的關棙，閃爍得像鷂子飛過新羅（Silla，古國名）。拋開這兩條路，興化（Xinghua，地名）應當施行什麼命令？』 禪師回答：『說什麼？』 （僧人）說：『這樣說來，和尚您與古人出的是一樣的氣息。』 禪師用拄杖敲打禪床說：『若不點破，還以為山僧在打瞌睡。』
處州法海立禪師
因為朝廷有旨意，將本寺改為神霄宮。禪師升座，對眾人說：『都是因為沒有徹底領悟，所以才說是說非；正因為不真切，便會分別彼此。我自身尚且不存在，身外之物又有什麼可說的呢？用正眼來看，只是一場笑話。如今聖君降下旨意，將僧寺改為神霄宮，在佛頭上加個帽子，算來有什麼不可以呢？山僧我今日不免橫擔拄杖，高掛缽囊，向無縫塔中安身立命，于無根樹上嘯月吟風。任憑乘雲的仙客、駕鶴的高人來此咒水書符，叩齒作法，他年成了仙道，白日飛昇而去。』
【English Translation】 English version Why is it so?' (The monk) said, 'I only find it laughable, but I don't know why it is so.'
Zen Master Touzi Tong of Shuzhou
A monk asked, 'What was it like before Dharma (Bodhidharma, the first patriarch of Zen Buddhism) came to the East?' The Zen master replied, 'Fishermen's songs echoed on both shores.' The monk then asked, 'What about after he came?' The Zen master replied, 'The great sea surged with wind and waves.' (The monk) asked, 'What is the integrity of the tall pine on the solitary peak?' The Zen master replied, 'It can be the master of all phenomena, not withering with the four seasons.' (The monk) asked, 'What is the Buddha-dharma here at the monastery?' The Zen master replied, 'Hitting the west wall with the east wall.'
Zen Master Haihui Tong of Shuzhou
A monk asked, 'What is the Zen master's one phrase for the sake of others?' The Zen master replied, 'Clear light fills the eyes.' The monk said, 'This student does not understand.' The Zen master replied, 'Smearing the earth with tea ash.' (The monk) asked, 'What is the great meaning of the Buddha-dharma?' The Zen master replied, 'A persimmon bucket covers a palm-fiber hat.' The monk said, 'This student still does not understand.' The Zen master replied, 'When walking, wear it on your head; when sitting, hang it on the high wall.'
Zen Master Huaiqing of Simian, Shuzhou
He initially resided at Xinghua in Qikou. A monk asked, 'Linji's (Linji Yixuan, a Zen master) three mysteries are like a stone woman dancing in the waves; Yunmen's (Yunmen Wenyan, a Zen master) barrier shines like a hawk flying over Silla (an ancient kingdom). Leaving these two paths, what command should Xinghua (a place name) carry out?' The Zen master replied, 'What are you saying?' (The monk) said, 'In that case, the Zen master is exhaling the same breath as the ancients.' The Zen master struck the Zen bed with his staff, saying, 'If I didn't point it out, you'd think this mountain monk was dozing off.'
Zen Master Li of Faha Temple, Chuzhou
Because the imperial court had an edict to change the temple into a Shenxiao Palace, the Zen master ascended the seat and said to the assembly, 'It is all because of not thoroughly understanding that people say yes and no; it is because of not being genuine that they distinguish between this and that. Even my own body does not exist, so what is there to say about things outside the body? Looking with the true eye, it is all a joke. Now, the sage ruler has issued an edict to change the monastery into a Shenxiao Palace, adding a hat to the Buddha's head. What's wrong with that? This mountain monk cannot avoid carrying his staff horizontally and hanging his alms bowl high, settling down in the seamless pagoda, whistling at the moon and singing in the wind on the rootless tree. Let the cloud-riding immortals and crane-driving masters come here to chant water and write talismans, knock their teeth and perform rituals. In the years to come, when they achieve the Dao, they will ascend in broad daylight.'
上升。堪報不報之恩。以助無為之化。只恐不是玉。是玉也大奇。然雖如是。且道山僧轉身一句作么生道。還委悉么。擲下拂子。竟爾趨寂。郡守具 奏其事。奉 旨改其寺曰真身。
汝州天寧明禪師
改德士日。師登座謝 恩畢。乃曰。木簡信手拈來。坐具乘時放下。雲散水流去。寂然天地空。即斂目而逝。
成都府保福贊禪師
郡之唐氏子。住保福日。 僧問。如何是閬州境。曰。錦屏天下秀。淩水月中清。云。祖意教意。是同是別。曰。兩輪日月並光輝。一合乾坤同覆載。
蜀中仁王欽禪師
僧問。如何是佛。曰。聞名不如見面。云。如何是祖師西來意。曰。鬧市裡弄胡猻。云。如何是道。曰。大蟲看水磨。
神照本如法師
嘗以經王請益四明尊者。者震聲曰。汝名本如。即領悟。作偈曰。處處逢歸路。頭頭達故鄉。本來成現事。何必待思量。
本嵩律師
因無為居士楊杰請問宣律師所講毗尼性體。嵩以偈答曰。情智何嘗異。犬吠蛇自行。終南的的意。日午打三更。
臨安府上天竺證悟圓智講師
臺城人。族林氏。年二十四剃染。依白蓮仙法師。入室。問具變之道。仙指行燈曰。如此燈者。離性絕非。本自空寂。理則具矣。六凡四
【現代漢語翻譯】 現代漢語譯本： 上升，足以報答無法報答的恩情，以幫助無為的教化。只怕他不是玉，如果是玉那就太奇異了。雖然如此，且說山僧轉身一句該怎麼說呢？你們明白嗎？（說完）擲下拂子，就此圓寂。郡守將此事上奏朝廷，奉皇帝旨意，將他的寺廟改名為真身寺。
汝州天寧明禪師
改德士那天，禪師登上法座謝恩完畢，於是說：『木簡信手拈來，坐具乘時放下。雲散水流去，寂然天地空。』說完就閉上眼睛圓寂了。
成都府保福贊禪師
是郡里唐氏的子弟。住在保福寺時，有僧人問：『如何是閬州境？』禪師回答：『錦屏山是天下最秀麗的，凌江水在月光下清澈透明。』僧人又問：『祖師的意和教義，是相同還是不同？』禪師回答：『兩輪日月並放光輝，整個天地都在同一覆蓋之下。』
蜀中仁王欽禪師
有僧人問：『什麼是佛？』禪師回答：『聞名不如見面。』僧人又問：『什麼是祖師西來意？』禪師回答：『鬧市裡耍猴。』僧人又問：『什麼是道？』禪師回答：『老虎看水磨。』
神照本如法師
曾經拿著經書之王向四明尊者請教，尊者大聲喝道：『你名叫本如（Benru），』法師當下領悟，作偈說：『處處都能遇到歸路，處處都能到達故鄉。本來就是現成的事實，何必等待思量。』
本嵩律師
因為無為居士楊杰請問宣律師所講的毗尼（Vinaya）性體，本嵩律師用偈語回答說：『情智本來就沒有差異，狗叫和蛇自行。終南山的真意，是日午時分打三更。』
臨安府上天竺證悟圓智講師
是臺州人，姓林。二十四歲剃度出家，依止白蓮仙法師。進入內室，問什麼是具變之道。仙法師指著行燈說：『像這燈一樣，離開了性就什麼也不是，本來就是空寂的。道理就在這裡了。六凡四聖
【English Translation】 English version: He ascended, enough to repay the kindness that cannot be repaid, to assist the transformation of Wuwei (Non-action). I only fear that he is not jade; if he is jade, it would be extremely extraordinary. Although this is so, let's say, how should the mountain monk's turning-around phrase be spoken? Do you understand? (Having said this,) he threw down his whisk and entered Nirvana. The prefect reported this matter to the court, and by imperial decree, his temple was renamed True Body Temple.
Ruzhou Tianning Ming Chan Master
On the day of changing Deshi, the Chan master ascended the seat to thank the emperor. Then he said, 'The wooden slip is picked up casually, and the seat is put down at the right time. The clouds disperse and the water flows away, and the heavens and earth are empty in silence.' Then he closed his eyes and passed away.
Chengdu Prefecture Baofu Zan Chan Master
He was a son of the Tang family in the prefecture. While residing at Baofu Temple, a monk asked, 'What is the boundary of Langzhou?' The Chan master replied, 'Jinping Mountain is the most beautiful in the world, and the Ling River is clear and transparent in the moonlight.' The monk then asked, 'Are the Patriarch's intention and the teachings the same or different?' The Chan master replied, 'The two suns and moons shine together, and the entire heaven and earth are under the same covering.'
Shuzhong Renwang Qin Chan Master
A monk asked, 'What is Buddha?' The Chan master replied, 'Hearing the name is not as good as seeing the face.' The monk then asked, 'What is the meaning of the Patriarch's coming from the West?' The Chan master replied, 'Playing with monkeys in the bustling market.' The monk then asked, 'What is the Dao (the Way)?' The Chan master replied, 'A tiger watching a water mill.'
Shenzhao Benru Dharma Master
He once consulted Venerable Siming with the King of Sutras. The Venerable shouted loudly, 'Your name is Benru (Essentially Thus),' and the Dharma Master immediately understood, composing a verse saying, 'Everywhere one can encounter the way home, everywhere one can reach the homeland. Originally, it is a present reality, why wait for contemplation?'
Ben Cong Vinaya Master
Because Layman Wuwei (Non-action) Yang Jie asked Lawyer Xuan about the nature of Vinaya (discipline) that he lectured on, Lawyer Ben Cong replied with a verse, 'Sentience and wisdom are not different, dogs bark and snakes go their own way. The true meaning of Zhongnan Mountain is striking the third watch at noon.'
Lin'an Prefecture Shang Tianzhu Zhengwu Yuanzhi Lecturer
He was from Taizhou, with the surname Lin. He was ordained at the age of twenty-four, relying on Dharma Master Bailian Xian. Entering the inner chamber, he asked what is the way of transformation. Dharma Master Xian pointed to the lamp and said, 'Like this lamp, apart from nature, it is nothing. Originally, it is empty and silent. The principle is here. The six realms of sentient beings and the four levels of sainthood
聖。所見不同。變則在焉。智不契。后因掃地。誦法華。至知法常無性。佛種從緣起。始諭旨。白仙。仙然之。自領徒以來。嘗患本宗學者囿於名相。膠于筆錄。至以天臺之傳。為文字之學。南宗鄙之。乃謁護國此庵元禪師。夜語次。智舉東坡宿東林偈云。也不不易。到此田地。庵曰。尚未見路徑。何言到耶。云。只如他道。溪聲便是廣長舌。山色豈非清凈身。若不到此田地。如何有這個訊息。曰。是門外漢耳。云。和尚不吝。可為說破。曰。卻只從這裡猛著精彩覷捕看。若覷捕得他破。則亦知本命元辰落著處。智通夕不寐。及曉鐘鳴。去其秘畜。以前偈別曰。東坡居士大饒舌。聲色關中欲透身。溪若是聲山是色。無山無水好愁人。持以告此庵。庵曰。向汝道是門外漢。智禮謝。未幾。有化馬祖殿瓦者。求語發揚。智書曰。寄語江西老古錐。從教日灸與風吹。兒孫不是無料理。要見冰消瓦解時。此庵見之。笑曰。須是這阇梨始得。
金陵鐵索山主(遺其名)
僧問。久向鐵索。未審作何面目。主打露柱。僧云。謝見示。主曰。你據個甚麼便恁么道。僧卻打露柱。主曰。且道索在甚麼處。僧作量勢。主曰。今日遇個同參。
泐潭山前一老僧。庵居
有年。未嘗言參問。獨秀宏禪師初來主此山。
【現代漢語翻譯】 現代漢語譯本 聖智所見各有不同，變化就在其中。智慧不能契合真理，日後就會一敗塗地。智某誦讀《法華經》，讀到『知法常無性，佛種從緣起』時，才領悟其中旨意，稟告白仙，白仙認可了他的說法。自從智某帶領徒弟以來，常常憂慮本宗學者侷限於名相，拘泥於筆錄，甚至把天臺宗的傳承，當作文字之學，南宗因此鄙視他們。於是智某去拜訪護國此庵元禪師。晚上談話時，智某舉出蘇東坡的《宿東林寺偈》說：『也不容易，到此田地。』此庵說：『尚未見到路徑，怎麼說到了呢？』智某說：『就像他說的，溪聲便是廣長舌，山色豈非清凈身。若不到此田地，如何有這個訊息？』此庵說：『這是門外漢的見解。』智某說：『和尚如果不吝惜，可以為我解說。』此庵說：『就只從這裡猛著精彩覷捕看。若覷捕得他破，則亦知本命元辰落著處。』智某整夜不寐，等到曉鐘鳴響，去掉他秘藏的見解，用以前的偈語告別說：『東坡居士大饒舌，聲色關中欲透身。溪若是聲山是色，無山無水好愁人。』拿著這首偈語去告訴此庵，此庵說：『向汝道是門外漢。』智某行禮感謝。不久，有化馬祖殿瓦的人，請求他說幾句話來發揚佛法。智某寫道：『寄語江西老古錐（指馬祖道一禪師），從教日灸與風吹。兒孫不是無料理，要見冰消瓦解時。』此庵見到后，笑著說：『必須是這阇梨（指智某）才行。』
金陵鐵索山主（遺其名）
有僧人問：『久仰鐵索山主，不知您的本來面目是什麼？』山主打了露柱。僧人說：『謝謝您的開示。』山主說：『你根據什麼就這麼說？』僧人也打了露柱。山主說：『那麼你說索在什麼地方？』僧人作出量度姿勢。山主說：『今天遇到一個同參（指禪修同伴）。』
泐潭山前一位老僧，住在庵里。
多年來，從未曾說過參禪問道的話。獨秀宏禪師剛來主持這座山。
【English Translation】 English version The views of sages differ, and change lies within. If wisdom doesn't align with truth, it will lead to utter failure in the future. Zhi recited the Lotus Sutra, and upon reaching 'Knowing that the Dharma is always without inherent nature, the Buddha-nature arises from conditions,' he finally understood the meaning and reported it to Baixian, who approved of his interpretation. Since Zhi began leading disciples, he had often worried that scholars of their sect were confined to terminology and attached to written records, even regarding the transmission of the Tiantai school as mere textual study, which the Southern school despised. Therefore, Zhi visited the Huguo C庵 Yuan Zen Master. During their evening conversation, Zhi quoted Su Dongpo's verse 'Staying Overnight at Donglin Temple': 'It's not easy to reach this state.' C庵 said, 'You haven't even seen the path, how can you say you've arrived?' Zhi said, 'Just as he said, the sound of the stream is the long, broad tongue, and the mountain colors are none other than the pure body. If one doesn't reach this state, how can one have this message?' C庵 said, 'That's the view of an outsider.' Zhi said, 'If the master isn't stingy, could you explain it to me?' C庵 said, 'Just focus intently on capturing and observing from here. If you can capture and break through it, then you'll also know where your original destiny lies.' Zhi remained sleepless all night, and when the morning bell rang, he discarded his secretly held views and bid farewell with the previous verse: 'Dongpo, the layman, is too talkative, trying to break through the realm of sound and form. If the stream is sound and the mountain is form, without mountains and water, one has good reason to be sad.' He took this verse to tell C庵, who said, 'I told you that you were an outsider.' Zhi bowed and thanked him. Soon after, someone who was transforming tiles for the Mazu Hall asked him to say a few words to promote the Dharma. Zhi wrote: 'Tell the old Jiangxi master (referring to Mazu Daoyi), let the sun and wind scorch and blow. It's not that the descendants are without care, but one must see the ice melt and the tiles disintegrate.' Upon seeing this, C庵 smiled and said, 'It must be this acharya (referring to Zhi) who can do this.'
The Master of the Iron Chain Mountain in Jinling (name unknown)
A monk asked, 'I have long admired the Master of the Iron Chain Mountain, but I don't know what your original face is like?' The master struck the pillar. The monk said, 'Thank you for your instruction.' The master said, 'What are you relying on to say that?' The monk also struck the pillar. The master said, 'Then where do you say the chain is?' The monk made a measuring gesture. The master said, 'Today I've met a fellow practitioner (referring to a fellow Zen practitioner).'
An old monk in front of the 泐潭 Mountain lived in a hermitage.
For many years, he had never spoken of Zen inquiry. Zen Master Duxiu Hong had just come to preside over this mountain.
僧聞。書偈附樵者邀宏飯。偈曰。瓦甑炊陳粟。瓷罌煮薺苗。不嫌山昧薄。必赴老夫招。宏讀之曰。山前有此老兒耶。乃振䇿獨往。言笑終日。僧翌旦乃逝。
溫州爭居尼圓機
出郡之戴氏。唐景雲中得度。嘗習定於大日山石窟。一日。忽唸曰。法性湛然。本無去住。厭喧趣寂。豈為達耶。乃往參雪峰禪師。峰問。甚處來。云。大日山。曰。日出也未。云。若出則融卻雪峰。曰。汝名甚麼。云。圓機。曰。日織多少。云。寸絲不掛。遂禮拜而退。峰召曰。袈裟拖地。機才整衣。峰曰。又道寸絲不掛。機頓領深旨(世傳圓機乃永嘉大師之女弟。嘗同遊方。以景雲歲月考之。是矣。第所見雪峰非真覺也。永嘉既到曹溪必嶺下雪峰耳)。
溫州陳道婆者
嚐遍扣諸名宿。後於長老山凈禪師語下發明。有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山華映水紅。
嘉泰普燈錄卷第二十四
音釋
藻音早 惲許慎切 鄮音茂 礴音泊 澡音早 𥦑蘇骨切 考考同 識音志 炯音回 仔音茲 球音求 甓扶歷切 冪音覓 髹音休 𦙁張尼切 囁而涉切 嚅音儒 輟陟劣切 褰去䖍切 掖音亦 儲音除 濮音卜 邸音底 襁居兩切 褓音保 祁音歧 殆音待 鹙音秋 簧音
【現代漢語翻譯】 現代漢語譯本 有位僧人寫了一首偈（ji，佛教詩歌）附在樵夫（qiaofu，砍柴的人）的信上，邀請宏（hong，人名）來吃飯。偈語是：『瓦甑（wazeng，瓦做的蒸鍋）炊陳粟（chensù，陳年的小米），瓷罌（ciying，瓷罐）煮薺苗（jimiao，薺菜的幼苗）。不嫌山野飯菜淡薄，必定應邀來老夫處。』宏讀了之後說：『山前有這樣的老人家嗎？』於是拄著枴杖獨自前往，和僧人談笑一整天。僧人第二天就去世了。
溫州的圓機尼姑（yuanji nigu，人名），為爭奪住處而辯論
出郡的戴氏（daishi，姓戴的人），在唐景雲年間出家。曾經在大日山（darishan，山名）的石窟中習禪定。有一天，忽然想到：『法性（faxing，佛教術語，指佛法的本質）湛然（zhanran，清澈明亮）不變，本來就沒有來去。厭惡喧囂追求寂靜，難道是爲了通達真理嗎？』於是前往參拜雪峰禪師（xuefeng chanshi，人名）。雪峰禪師問：『從哪裡來？』回答說：『大日山。』禪師問：『太陽出來了嗎？』回答說：『如果出來，就會融化雪峰。』禪師問：『你叫什麼名字？』回答說：『圓機。』禪師問：『每天織多少？』回答說：『寸絲不掛。』於是禮拜後退下。雪峰禪師叫住她，說：『袈裟（jiasha，佛教僧侶的法衣）拖地了。』圓機才整理衣服。雪峰禪師說：『又說寸絲不掛。』圓機立刻領悟了禪師的深意（世俗傳說圓機是永嘉大師（yongjia dashi，人名）的妹妹，曾經一同遊歷四方。按照景雲年間的時間來考證，是符合的。只是她所見的雪峰禪師不是真覺禪師。永嘉大師既然到了曹溪（caoxi，地名），那麼圓機所見的應該是嶺下的雪峰禪師）。
溫州的陳道婆（chendàopo，人名）
曾經廣泛地向各位名宿請教。後來在長老山凈禪師（zhanglaoshan jingchanshi，人名）的開示下有所領悟。她寫了一首偈語：『高坡平頂上，儘是採樵翁。人人盡懷刀斧意，不見山華映水紅。』
《嘉泰普燈錄》卷第二十四
音釋
藻音早（zao yin zao），惲許慎切（yun xushen qie），鄮音茂（mao yin mao），礴音泊（bo yin bo），澡音早（zao yin zao），𥦑蘇骨切（gu su gu qie），考考同（kao kao tong），識音志（shi yin zhi），炯音回（jiong yin hui），仔音茲（zai yin zi），球音求（qiu yin qiu），甓扶歷切（pi fu li qie），冪音覓（mi yin mi），髹音休（xiu yin xiu），𦙁張尼切（nie zhang ni qie），囁而涉切（nie er she qie），嚅音儒（ru yin ru），輟陟劣切（chuo zhi lie qie），褰去䖍切（qian qu qian qie），掖音亦（ye yin yi），儲音除（chu yin chu），濮音卜（pu yin bu），邸音底（di yin di），襁居兩切（qiang ju liang qie），褓音保（bao yin bao），祁音歧（qi yin qi），殆音待（dai yin dai），鹙音秋（qiu yin qiu），簧音
【English Translation】 English version A monk wrote a verse and attached it to a woodcutter's letter, inviting Hong (name of a person) for a meal. The verse read: 'Earthenware pot cooks old millet, porcelain jar boils shepherd's purse sprouts. Not disliking the plainness of mountain fare, surely come to this old man's invitation.' Hong read it and said, 'Is there such an old man in front of the mountain?' Thereupon, he went alone with his staff, talking and laughing all day. The monk passed away the next morning.
Nun Yuanji (name of a person) of Wenzhou, arguing over residence
Dai (surname) of Chu County, was ordained during the Jingyun era of the Tang Dynasty. She once practiced meditation in a stone cave on Mount Dari (name of a mountain). One day, she suddenly thought: 'The Dharma-nature (Buddhist term, referring to the essence of Dharma) is clear and unchanging, originally without coming or going. Disliking noise and seeking tranquility, is it really for attaining enlightenment?' Thereupon, she went to pay respects to Zen Master Xuefeng (name of a person). Zen Master Xuefeng asked, 'Where do you come from?' She replied, 'Mount Dari.' The Zen Master asked, 'Has the sun risen?' She replied, 'If it rises, it will melt Xuefeng.' The Zen Master asked, 'What is your name?' She replied, 'Yuanji.' The Zen Master asked, 'How much do you weave each day?' She replied, 'Not a thread hangs.' Thereupon, she bowed and retreated. Zen Master Xuefeng called her back, saying, 'Your kasaya (Buddhist monk's robe) is dragging on the ground.' Yuanji then adjusted her robe. Zen Master Xuefeng said, 'You said not a thread hangs.' Yuanji immediately understood the Zen Master's profound meaning (Popular legend says that Yuanji was the younger sister of Great Master Yongjia (name of a person), and they once traveled together. According to the years of the Jingyun era, it is consistent. It's just that the Zen Master Xuefeng she saw was not the true Jue Zen Master. Since Great Master Yongjia went to Caoxi (place name), then the Zen Master Xuefeng that Yuanji saw must have been the one at the foot of the mountain).
Chen Daopo (name of a person) of Wenzhou
She once widely consulted various famous elders. Later, under the guidance of Zen Master Jing (name of a person) of Mount Zhanglao (name of a mountain), she had an enlightenment. She wrote a verse: 'On the high slope and flat top, all are woodcutters. Everyone harbors the intent of knives and axes, not seeing the mountain flowers reflecting red in the water.'
Jia Tai Pu Deng Lu, Volume 24
Pronunciation and Explanation
藻音早 (zao yin zao), 惲許慎切 (yun xu shen qie), 鄮音茂 (mao yin mao), 礴音泊 (bo yin bo), 澡音早 (zao yin zao), 𥦑蘇骨切 (gu su gu qie), 考考同 (kao kao tong), 識音志 (shi yin zhi), 炯音回 (jiong yin hui), 仔音茲 (zai yin zi), 球音求 (qiu yin qiu), 甓扶歷切 (pi fu li qie), 冪音覓 (mi yin mi), 髹音休 (xiu yin xiu), 𦙁張尼切 (nie zhang ni qie), 囁而涉切 (nie er she qie), 嚅音儒 (ru yin ru), 輟陟劣切 (chuo zhi lie qie), 褰去䖍切 (qian qu qian qie), 掖音亦 (ye yin yi), 儲音除 (chu yin chu), 濮音卜 (pu yin bu), 邸音底 (di yin di), 襁居兩切 (qiang ju liang qie), 褓音保 (bao yin bao), 祁音歧 (qi yin qi), 殆音待 (dai yin dai), 鹙音秋 (qiu yin qiu), 簧音
黃 瘞猗厲切 脅虛業切 摵所六切 郴尹林切 鮮是淺切 鑰音藥 闈音圍 度音鐸 邙音亡 𦏪音鈴 囿音又 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十五
平江府報恩光孝禪寺(臣)僧 (正受) 編
諸方廣語
西蜀仁王欽禪師
示眾曰。若據德山嚴令。豈容一個上來。暫依百丈規繩。且許諸人立地。山僧恁么開口。已是不善堤防。忽若眾中有個解倒行此令底衲僧出來。喝散大眾。掀倒禪床。搊下階來。豈不遭他毒手。而今既無恁么底漢。教山僧坐地。對了諸人。說個甚麼即得。若是叢林法則。禪苑清規。自是諸人知有底事。何用山僧苦口相勸。自余無非發明自己。抉擇死生在衣線下。斯為急要。雖然。這一段事。莫非當人自知皮下有血。向己躬下猛省得來。瞥地有個悟入處。始知不自外來。不從人得。若未得個端的悟入處。只是向人口角頭尋言逐句。刺頭入經里論求玄覓妙。猶如入海算沙。捫空追響。只益疲勞。終無了日。殊不知大覺老人為見眾生根器不等。出來立個權實法門。隨機設教。應疾施方。儘是譬喻表顯之談。要諸智者以譬喻得解。故有大乘小乘。半字滿字。由漸入頓。從始暨終。說染說凈。揀凡揀聖。莫非發明這一段事
【現代漢語翻譯】 現代漢語譯本 黃 (Huáng) 瘞猗厲切 (yì yī lì qiē)，脅虛業切 (xié xū yè qiē)，摵所六切 (sè suǒ liù qiē)，郴尹林切 (chēn yǐn lín qiē)，鮮是淺切 (xiǎn shì qiǎn qiē)，鑰音藥 (yuè yīn yào)，闈音圍 (wéi yīn wéi)，度音鐸 (dù yīn duó)，邙音亡 (máng yīn wáng)，𦏪音鈴 (líng yīn líng)，囿音又 (yòu yīn yòu)。 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄 嘉泰普燈錄卷第二十五 平江府報恩光孝禪寺 (Píngjiāng fǔ bào ēn guāngxiào chánsì) (臣) 僧 (chén) sēng (正受) zhèng shòu 編 諸方廣語 西蜀仁王欽禪師 (Xī shǔ rénwáng qīn chánshī) 示眾曰：『若據德山嚴令 (Déshān yánlìng)，豈容一個上來。暫依百丈規繩 (Bǎizhàng guīshéng)，且許諸人立地。山僧恁么開口，已是不善堤防。忽若眾中有個解倒行此令底衲僧出來，喝散大眾，掀倒禪床，搊下階來，豈不遭他毒手。而今既無恁么底漢，教山僧坐地，對了諸人，說個甚麼即得。若是叢林法則，禪苑清規，自是諸人知有底事，何用山僧苦口相勸。自余無非發明自己，抉擇死生在衣線下，斯為急要。雖然，這一段事，莫非當人自知皮下有血，向己躬下猛省得來，瞥地有個悟入處，始知不自外來，不從人得。若未得個端的悟入處，只是向人口角頭尋言逐句，刺頭入經里論求玄覓妙，猶如入海算沙，捫空追響，只益疲勞，終無了日。殊不知大覺老人為見眾生根器不等，出來立個權實法門，隨機設教，應疾施方，儘是譬喻表顯之談，要諸智者以譬喻得解。故有大乘小乘 (Dàshèng xiǎoshèng)，半字滿字，由漸入頓，從始暨終，說染說凈，揀凡揀聖，莫非發明這一段事。』
【English Translation】 English version 黃 (Huáng): 瘞猗厲切 (yì yī lì qiē), 脅虛業切 (xié xū yè qiē), 摵所六切 (sè suǒ liù qiē), 郴尹林切 (chēn yǐn lín qiē), 鮮是淺切 (xiǎn shì qiǎn qiē), 鑰 (yuè) sounds like 藥 (yào), 闈 (wéi) sounds like 圍 (wéi), 度 (dù) sounds like 鐸 (duó), 邙 (máng) sounds like 亡 (wáng), 𦏪 (líng) sounds like 鈴 (líng), 囿 (yòu) sounds like 又 (yòu). 卍 New Continued Tripitaka, Volume 79, No. 1559, Jiatai Universal Lamp Record Jiatai Universal Lamp Record, Volume Twenty-Five Compiled by (臣) Chén Monk (正受) Zhèngshòu of Bao'en Guangxiao Chan Monastery (Bao'en Guangxiao Chánsì) in Pingjiang Prefecture (Píngjiāng fǔ) Extensive Sayings from Various Quarters Chan Master Renwang Qin (Rénwáng Qīn) of Western Shu (Xī Shǔ) Instructing the assembly, he said: 'If according to the strict orders of Deshan (Déshān), how could even one be allowed to come up here? Temporarily relying on the rules of Baizhang (Bǎizhàng), all of you are permitted to stand your ground. This monk opening his mouth like this is already poor guarding. If suddenly there were a monastic among you who understood how to reverse these orders, scattering the assembly, overturning the meditation bed, and dragging me down the steps, wouldn't he meet with a poisonous hand? Since there isn't such a person now, I, this monk, am instructed to sit here, facing all of you, and what can I say? If it's about the rules of the monastery and the pure regulations of the Chan garden, these are matters that you all already know, so why should I, this monk, persuade you with bitter words? Beyond that, it's nothing more than illuminating oneself, resolving life and death under one's own robe, which is of utmost importance. Although this matter, without exception, requires one to know that there is blood under one's skin, to reflect intensely on oneself, and to suddenly have a moment of realization, then one knows it doesn't come from outside, nor is it obtained from others. If one hasn't obtained a definite realization, one is merely seeking words and chasing phrases from the mouths of others, sticking one's head into the scriptures to discuss the mysterious and seek the subtle, like counting sand in the ocean or grasping at echoes in the void, only increasing fatigue, with no end in sight. Little does one know that the old man of great enlightenment, seeing that the capacities of sentient beings are unequal, established expedient and real Dharma-gates, teaching according to circumstances, and applying remedies to illnesses, all of which are talks of metaphors and expressions, wanting all wise ones to understand through metaphors. Therefore, there are the Great Vehicle (Dàshèng) and Small Vehicle (Xiǎoshèng), half-word and full-word, gradual entry into suddenness, from beginning to end, speaking of defilement and purity, distinguishing the mundane and the sacred, all of which are nothing more than illuminating this matter.'
。所以道。三世諸佛之所證。蓋證此也。如來為一大事出現。蓋為此也。三藏十二部。一切修多羅。蓋詮此也。所謂一切眾生妙圓覺心。本無生滅。圓同大虛。如凈琉璃。內含寶月。如大明鏡。照了萬殊。光體無二。如大摩尼寶珠映於五色。隨方各現。如百千燈。光照一室。其光圓滿。無壞無雜。然後便依這裡立個體用。則有三種土。三種身。于凈妙國土中則有報身佛。解脫國土中則有化身佛。所謂身依義立。土據體論。法性身．法性土究竟得來。猶是教家極則。未離光影邊事。到這裡。直得言思路絕。無可指陳。乃云始從光耀土。終至䟦提河。如是二十間。未嘗談一字。於是回紫金山。攬七寶幾。瞬青蓮目。顧視迦葉。迦葉微笑。乃普告大眾云。吾有正法眼藏。涅槃妙心。付與摩訶大迦葉。為第一祖。教外別傳。於五百歲后。與大地眾生。直證妙心。由是佛佛授手。祖祖相承。達磨爰來此方。神光由茲得髓。自是曹溪已后。列派分宗。無非宏法為人。延佛慧命。其間忽若遇個上上根輩。一聞千悟。直下無疑。如芥投針。絲毫不錯。或向一棒一喝下明。或於一機一境上會。自然脫略窠臼。不滯見聞。似這般漢。聞甚深法。如清風屆耳。瞥然而過。聞百千諸佛出世。如不聞相似。豈況教伊向經論里推尋。於人口角頭取辨
【現代漢語翻譯】 現代漢語譯本 所以說，三世諸佛所證悟的，就是這個（妙圓覺心）。如來出現於世間爲了一件大事，也是爲了這個（妙圓覺心）。三藏十二部，一切修多羅（佛經），都是爲了詮釋這個（妙圓覺心）。 所謂一切眾生妙圓覺心（一切眾生本自具足的不可思議的圓滿覺悟之心），本來就沒有生滅，圓滿如同虛空，像清凈的琉璃，內含寶月；像明亮的大鏡子，照亮萬物，光明本體沒有差別；像大摩尼寶珠，映照出五種顏色，隨著方位不同而顯現；像成百上千的燈，光照一室，其光圓滿，沒有損壞沒有混雜。然後就依此建立個體和作用，於是有了三種土（法性土、報土、應土），三種身（法身佛、報身佛、應身佛）。在清凈美妙的國土中，有報身佛；在解脫的國土中，有化身佛。所謂身依義理而立，土根據本體而論。法性身（Dharmakaya）、法性土（Dharmadhatu）究竟如何得來，仍然是教理的極致，沒有離開光影的邊際事。到了這裡，直接達到言語思路斷絕，無可指陳的境界。於是說，『從光耀土（光明熾盛的國土）開始，到䟦提河（跋提河）結束，這二十年間，未曾談論一個字』。於是回到紫金山，靠著七寶幾案，轉動青蓮般的眼睛，顧視迦葉（Mahākāśyapa）。迦葉（Mahākāśyapa）微笑。於是普告大眾說：『我有正法眼藏（Dharmacakṣus），涅槃妙心（Nirvāṇa），交付給摩訶大迦葉（Mahākāśyapa），作為第一祖。這是教外別傳，在五百年後，與大地眾生，直接證悟妙心。』 由此佛佛授手，祖祖相承，達磨（Bodhidharma）由此來到此方，神光（慧可）由此得到精髓。自從曹溪（六祖慧能）以後，分列派別宗門，無非是爲了弘揚佛法，延續佛的慧命。這期間如果遇到上上根器的人，一聽聞就能千悟，當下沒有疑惑，如同芥子投向針尖，絲毫不錯。或者在棒喝下開悟，或者在一機一境上領會，自然脫離窠臼，不滯于見聞。像這樣的人，聽聞甚深佛法，如同清風拂過耳邊，瞬間而過。聽聞百千諸佛出世，也像沒聽見一樣。更何況讓他們在經論里推敲尋覓，在別人的口頭上爭辯呢？
【English Translation】 English version Therefore, it is said that what the Buddhas of the three times have realized is this (the wonderful and perfect enlightened mind). The Tathagata (如來) appeared in the world for a great purpose, and it is also for this (the wonderful and perfect enlightened mind). The Tripitaka (三藏) and the twelve divisions of scriptures, all Sutras (修多羅), are to explain this (the wonderful and perfect enlightened mind). The so-called wonderful and perfect enlightened mind of all sentient beings (一切眾生妙圓覺心), originally has no birth or death, is as perfect as the great void, like pure crystal containing a precious moon; like a bright mirror, illuminating all things, the light body is without difference; like a great Mani jewel, reflecting five colors, appearing differently according to the direction; like hundreds and thousands of lamps, illuminating a room, its light is complete, without damage or mixture. Then, based on this, establish the individual entity and function, and then there are the three lands (三種土) (Dharmadhatu (法性土), Sambhogakaya-bhumi (報土), Nirmanakaya-bhumi (應土)), and the three bodies (三種身) (Dharmakaya Buddha (法身佛), Sambhogakaya Buddha (報身佛), Nirmanakaya Buddha (應身佛)). In the pure and wonderful land, there is the Sambhogakaya Buddha (報身佛); in the land of liberation, there is the Nirmanakaya Buddha (化身佛). The so-called body is established according to meaning, and the land is discussed according to the essence. How the Dharmakaya (法性身) and Dharmadhatu (法性土) are ultimately obtained is still the ultimate of doctrine, not leaving the marginal affairs of light and shadow. Arriving here, one directly reaches the realm where words and thoughts are cut off, and there is nothing to point out. Therefore, it is said, 'Starting from the land of radiant light (光明熾盛的國土), and ending at the Bādari River (䟦提河), for these twenty years, not a single word has been spoken.' Then he returned to the Purple Gold Mountain, leaned on the seven-treasure table, turned his lotus-like eyes, and looked at Mahākāśyapa (迦葉). Mahākāśyapa (迦葉) smiled. Then he announced to the assembly, 'I have the Right Dharma Eye Treasury (正法眼藏), the Wonderful Mind of Nirvana (涅槃妙心), and I entrust it to Mahākāśyapa (摩訶大迦葉) as the first patriarch. This is a special transmission outside the teachings, and after five hundred years, it will directly realize the wonderful mind with all sentient beings on earth.' From this, Buddha hands over to Buddha, and patriarchs inherit from patriarchs. Bodhidharma (達磨) came to this land because of this, and Shenguang (神光) (Huike (慧可)) obtained the essence from this. Since Caoxi (曹溪) (the Sixth Patriarch Huineng (六祖慧能)), the various schools and sects have been established, all for the purpose of propagating the Dharma and extending the Buddha's wisdom-life. During this time, if one encounters a person of superior capacity, one can achieve a thousand understandings upon hearing, and there is no doubt at all, like a mustard seed thrown at the tip of a needle, without the slightest error. Or one may become enlightened under a blow or a shout, or one may understand in a situation or environment, naturally breaking away from the old ways and not being attached to what is seen and heard. Such a person, hearing the profound Dharma, is like a clear breeze passing by the ear, fleetingly. Hearing of hundreds and thousands of Buddhas appearing in the world is like not hearing it at all. How much less should they be made to search and seek in the scriptures and treatises, and argue in the mouths of others?
出來。眼卓朔地似個識蹤獵犬。喚一聲便知落處。選甚掛角𦏪羊。賣蹤狡兔。聞聲見影。去便拏來。只是千人萬人中。不得一個半個。所以後代祖師。又不免別通線路。曲為中下之機。于第二義門東引西樓。看他還會也無。有時就他六根門頭指個常光獨露底。向伊道。靈光洞照。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。且要他從這裡趣入。便有沒意智漢。才聞恁么說話。便向自己色身內髑髏前認個昭昭靈靈底。隱隱地似一面古鏡。如一顆明珠。亙古亙今。照天照地。殊不知這個你若識不破。正是無始劫來出驢胎入馬腹底。是名無始劫來生死本。癡人喚作本來人。雖然如是。也怪他不得。何故。且如靈山會上百萬之眾。其間智如鹙子。辯若滿慈。尚乃茫然不知落處。豈況干慧禪客．無聞比丘。教理未嘗措懷。玄道無由契悟。是以近代參學人。才入門來。便呈個自己見解云。不離當處常湛然。覓則知君不可見。又云。六般神用空不空。一顆圓光色非色。有底但叉手當胸。張目直視云。在這裡各把個死蛇頭。有甚麼提掇處。或但於一切法空處會將去。謂一切諸法本來空寂。故云無明實性即佛性。幻化空身即法身。幻身終歸敗壞。法身本體恒然。但于理性明將來。聲色里透出去。直得綿綿
【現代漢語翻譯】 現代漢語譯本 出來。眼卓朔地似個識蹤獵犬。喚一聲便知落處。選甚掛角𦏪羊。賣蹤狡兔。聞聲見影。去便拏來。只是千人萬人中。不得一個半個。所以後代祖師。又不免別通線路。曲為中下之機。于第二義門東引西樓。看他還會也無。有時就他六根門頭指個常光獨露底。向伊道。『靈光洞照，迥脫根塵，體露真常，不拘文字，心性無染，本自圓成，但離妄緣，即如如佛。』且要他從這裡趣入。便有沒意智漢。才聞恁么說話。便向自己色身內髑髏前認個昭昭靈靈底。隱隱地似一面古鏡。如一顆明珠。亙古亙今。照天照地。殊不知這個你若識不破。正是無始劫來出驢胎入馬腹底。是名無始劫來生死本。癡人喚作本來人。雖然如是。也怪他不得。何故。且如靈山會上百萬之眾。其間智如鹙子（舍利弗，智慧第一的佛陀弟子），辯若滿慈（富樓那，擅長辯論的佛陀弟子）。尚乃茫然不知落處。豈況干慧禪客．無聞比丘。教理未嘗措懷。玄道無由契悟。是以近代參學人。才入門來。便呈個自己見解云。『不離當處常湛然，覓則知君不可見。』又云。『六般神用空不空，一顆圓光色非色。』有底但叉手當胸。張目直視云。『在這裡』各把個死蛇頭。有甚麼提掇處。或但於一切法空處會將去。謂一切諸法本來空寂。故云『無明實性即佛性，幻化空身即法身。』幻身終歸敗壞。法身本體恒然。但于理性明將來。聲色里透出去。直得綿綿
【English Translation】 English version Emerging. His eyes are sharp, like a tracking hound. One call and he knows the whereabouts. Why choose a goat that leaves its horns hanging, or sell the tracks of a cunning rabbit? Hearing a sound, seeing a shadow, he goes and seizes it. But among thousands, even tens of thousands of people, you can't find even one or half of such a person. Therefore, later generations of patriarchs inevitably opened up other routes, accommodating those of middling and lower capacities. At the second gate of meaning, they lead them east and west, to see if they can understand. Sometimes, they point to the ever-shining, uniquely revealed essence at the six sense gates, saying to them, 'The spiritual light illuminates, transcending the root dust, the body reveals true constancy, not bound by words, the mind-nature is without defilement, originally complete, but separate from deluded conditions, and you are thus the Tathagata (如來，another name for Buddha).' They want them to enter from here. Then there are those without intelligence who, upon hearing such words, recognize a bright, spiritual essence before their own skull within their physical body, faintly like an ancient mirror, like a bright pearl, constant from ancient times to the present, illuminating heaven and earth. Little do they know that if you don't see through this, it is precisely the root of birth and death from beginningless kalpas (劫，an immense period of time), emerging from donkey wombs and entering horse bellies. This is called the root of birth and death from beginningless kalpas. Fools call it the original person. Although it is so, one cannot blame them. Why? Consider the assembly on Vulture Peak (靈山會), with millions of people, among whom were those as wise as Shariputra (鹙子，舍利弗，the Buddha's disciple foremost in wisdom) and as eloquent as Purna (滿慈，富樓那，the Buddha's disciple foremost in eloquence), yet they were still at a loss, not knowing where to find it. How much more so those dry-wisdom meditators and unlearned monks, who have never concerned themselves with doctrine and principle, and have no way to awaken to the profound path. Therefore, modern students of Zen, as soon as they enter the gate, present their own views, saying, 'Without leaving this very place, it is always serene; seek it, and you will know you cannot see it.' And also, 'The six kinds of spiritual functions are empty yet not empty; a single round light is form yet not form.' Some simply fold their hands before their chest, open their eyes wide, and stare straight ahead, saying, 'It is right here!' Each holds a dead snake's head. What is there to lift up? Or they simply grasp at the emptiness of all dharmas (法，teachings), saying that all dharmas are originally empty and still. Therefore, it is said, 'The real nature of ignorance is the Buddha-nature; the illusory, transformed body is the Dharma-body.' The illusory body ultimately decays and perishes, but the Dharma-body's essence is eternally constant. Simply clarify it in principle, penetrate through sound and form, and it will be continuous...
密密。不漏絲毫。純是真空。更無別法。又有一般擔板禪和。不明回互之機。只認個平實語句。但見山是山。水是水。僧是僧。俗是俗。板頭只是板頭。拄杖只是拄杖。移易他絲毫地位不得。皆是自不具眼。未遇作家。於法於人不能甄別。由是發明不徹。悟入乖差。次第相承。過非一二。師眼不正。弟子見邪。承授粗浮。致斯得失。良由不辨佛祖正脈。各逐己見開張。令後學未識旨歸。但望風而言參請。更有十年二十年向江湖上走。自號飽參。遍歷諸家門戶。謂祖師言句自有來由。從上機緣各有淺深。把諸家相似語比類排布。錄作大𠕋小冊。藏衣單下。不令人見。到處把作宗門玄旨。或則先明道眼因緣。次過擇法眼話。然後透聲透色。拂跡忘情。或有見來參者。便舉個修山主頌與他理論。要見一切諸法不離本心。大地虛空非心外法。所以撲落非他物。縱橫不是塵。山河及大地。全露法王身。方明盡大地是個真實人體。盡大地是個解脫門。盡大地是毗盧一隻眼。盡大地是自己法身。恁么見得。心外無法。法實自心。一切處總恁么也。或說空劫已前自己。日用自己。不行鳥道。直透龍門。言尊貴邊事。則忌觸諱當頭。于異類中行。要須披毛戴角。或明一色轉位回機及去及盡。然後于枯木上更糝些子華始得。或示學者。但𦘕
作圓相。或全明全暗。或半暗半明。或偏或正。或點或破。百數十個度樣子。一一須辨得下始得。或但一切法本無自性。亦無自己。所以祖師云。本來無一物。何處有塵埃。但恁么會得徹去。不為一切諸法所礙。其餘更有甚麼事。如上許多見解。皆是情存滲漏。各護師承。殊不知宗師家出一言半句。乃是方便門中垂手為人。初非自立門風。為一宗說話。後代兒孫忘了祖翁。各認個爺。互立宗旨。便將他古人一問一答。盡作自受用三昧。要得如擊石火。閃電光。但莫入陰界擬議。一向高禪將去。或棒喝扶持。好晴好雨。好燈籠。好露柱。拂袖便行。禮拜出去。則無不甚深。無不解脫。此蓋言其大略爾。若論三玄三要．四種料揀．五位君臣．三種滲漏．內紹外紹．王種臣種。同詮性海．轉側流注．法身有二種病三種光。如斯之類。不可備舉。有底才聞說著。總一味作建立會。卻便道。諸佛未出世。祖師未西來時。還有恁么說話也無。便舉僧問趙州。如何是玄中玄。州云。阇梨玄來多少時。僧云。玄來久矣。州云。你若不得老僧。幾乎玄殺。便將這個話印定了也。有云。古人玄妙之設。豈徒然哉。若恁么會。則三玄五位皆為施設。要須就里一一明辨出來。方見臨濟．洞山用處。有舉僧問雪峰。臨濟四喝。意旨如何。峰云。他
家宗旨。我所未知。汝尋臨濟下兒孫問之。僧后問南院。仍舉雪峰所遣之意。南院大展坐具。望南方禮拜云。雪峰古佛又以此語印定了也。又安可以古人一期救弊之語為定論哉。不見道。恁么也不得。不恁么也不得。恁么不恁么總不得。若是頂門具眼底。自解出脫。設若把一大藏教都作建立會。卻也怪他不得。祖師機緣一一就里明辨出來。亦總由他。你有甚麼擬議處。豈可互立知解。各認門風。便道諸家宗旨各有長處。亦不必議他底。如兩異姓人隔壁住。彼此各不相知閨閣里事。一般是甚麼說話。不見臨濟大師道。一切處無非是道流歸舍處。恁么見得。便能於一剎那間。入染入凈。入凡入聖。入彌勒樓閣。入毗盧法界。處處游履國土。須知是個無依道人乘境出來。且不是有。莫作有見。不是無。莫作無見。不是佛。莫作佛見。不是法。莫作法見。且不是你無始時來生死報本。又不是你髑髏前昭昭靈靈底。又不是你六根門頭攀緣遍計底。直須見得透頂徹底。和會得來。總是一家裡事。更無如許肴訛等見解。方能為一切人去黏解縛。出釘㧞楔。若具恁么手段。只將平生參得多知多解。筑向肚皮袋裡。飽齁齁地向人家叢林板頭。吃了飯。坐禪觀行。舌持上腭。把捉念漏。不令放起。是外道法。祖師云。你若住心看靜。舉心外
【現代漢語翻譯】 現代漢語譯本 家宗旨。我所未知。你去找臨濟宗的後代子孫問問他們。』僧人後來去問南院，仍然提到了雪峰禪師派遣僧人前來的用意。南院禪師鋪開坐具，朝著南方禮拜說：『雪峰古佛又用這句話印證了這件事。』又怎麼可以將古人一時爲了救治弊端的言語當作定論呢？沒聽過嗎？『這樣也不行，那樣也不行，這樣那樣都不行。』如果是頭頂上有眼睛的人，自然會解脫出來。假設把全部的大藏經都當作建立宗派的依據，也不能怪他。祖師的機緣，一一在其中辨明出來，也全部由他。你有什麼可以議論的地方？怎麼可以互相建立知解，各自認同門風，就說各家的宗旨各有長處，也不必議論他的。就像兩個不同姓的人隔壁住著，彼此互不瞭解對方家裡的事情，這算是什麼話呢？沒聽臨濟大師說嗎？『一切處無非是道人迴歸的家。』這樣見解，便能在一剎那間，進入染污，進入清凈，進入凡俗，進入聖境，進入彌勒菩薩的樓閣，進入毗盧遮那佛的法界，處處遊歷國土。須知是個無所依傍的道人，憑藉著境界出來。但不是『有』，不要作『有』的見解；不是『無』，不要作『無』的見解；不是『佛』，不要作『佛』的見解；不是『法』，不要作『法』的見解。且不是你無始以來生死輪迴的根本，又不是你頭蓋骨前明明靈靈的東西，又不是你六根門頭攀緣執著的東西。必須見得透徹徹底，融合貫通起來，總是一家人里的事情，更沒有這麼多虛假的見解。才能為一切人解除束縛，拔出釘子，去除木楔。如果具備這樣的手段，只將平生參禪所得的多知多解，塞向肚皮裡，飽脹地在人家的叢林板頭上，吃了飯，坐禪觀行，舌頭抵住上顎，把捉念頭，不讓它放起，這是外道法。祖師說：『你如果住心看靜，舉心外
【English Translation】 English version 'the family's tenets. What I don't know, you go find the descendants of Linji (Linji, a famous Chan master) and ask them.' Later, the monk asked Nanyuan (Nanyuan, another Chan master), still mentioning the intention of Xuefeng (Xuefeng, another Chan master) in sending him. Nanyuan spread out his sitting mat, faced south, and bowed, saying, 'Ancient Buddha Xuefeng has again sealed this matter with these words.' How can the words of the ancients, intended to remedy a specific problem at a specific time, be taken as definitive conclusions? Haven't you heard it said, 'Like this is not acceptable, not like this is not acceptable, like this or not like this, none of it is acceptable.' If one has eyes on the top of their head, they will naturally break free. Even if one were to use the entire Tripitaka as a basis for establishing a sect, one couldn't blame them. The opportunities of the Patriarchs, each one clearly discerned within, are all up to them. What place do you have to comment? How can you mutually establish understandings, each recognizing their own school's style, and then say that each school's tenets has its own strengths, and there's no need to discuss others? It's like two families with different surnames living next door, each not knowing the private affairs of the other's household. What kind of talk is that? Haven't you heard Master Linji say, 'Everywhere is nothing but the Daoist's (Daoist, a practitioner of the Way) return home.' Seeing it this way, one can, in an instant, enter defilement, enter purity, enter the mundane, enter the sacred, enter Maitreya's (Maitreya, the future Buddha) pavilion, enter Vairocana's (Vairocana, a celestial Buddha) Dharmadhatu (Dharmadhatu, the realm of reality), traveling through lands everywhere. Know that it is a Daoist without reliance, emerging through circumstances. But it is not 'existence,' do not make a view of 'existence'; it is not 'non-existence,' do not make a view of 'non-existence'; it is not 'Buddha,' do not make a view of 'Buddha'; it is not 'Dharma,' do not make a view of 'Dharma.' And it is not your root of birth and death from beginningless time, nor is it the bright and clear thing before your skull, nor is it the clinging and calculating thing at the entrances of your six senses. You must see through to the very end, integrate and understand it, it's all a matter within the same family, there are no such false views. Only then can you untie bonds for all people, pull out nails, and remove wedges. If you have such means, just stuff all the knowledge and understanding you've gained from studying Chan throughout your life into your belly, and then, full and satisfied, sit on the meditation platform in someone else's monastery, eat your fill, practice meditation and contemplation, hold your tongue against the roof of your mouth, grasp your wandering thoughts, and not let them arise, that is the way of externalists. The Patriarch said, 'If you dwell on watching stillness, raising your mind outside'
照。攝心內澄。凝心入定。如是之流。皆是造作。忽若一且被些福緣推出來。便即點胸自負。爭人爭我。爭勝爭負。恣意亂統。貶剝諸方。這家說平實。那家只掠虛。有宗一向滯著語言。有宗坐在無事合里。一向開大口。道天下無人。及乎被明眼人靠著。見得他自無眼目。不識好惡。有時是處又即拋卻。不是處強作主宰。如說藥人。真藥現前。自不能辨。只是學得虛頭。到處開眼。鼓弄聾俗。誑呼無知。便有瞎禿子白衣輩十個五個蔟著他。如蒼蠅聞臭肉相似。便聚頭斗唼將去。才經久久。臭氣過了。見無可噆。依前散去。到這裡。也須回頭識羞。始得這個事。且不是你說得底道理。直饒你說得天華亂墜。頑石點頭。也是口頭辨。更須就你覓個履踐處。且不是持戒忍辱。方便行檀。入定修禪。強勞精進。又不是隨緣消舊業。更莫造新殃。便當得去。須知親近般若。有四種藏鋒之用。親近以自治。藏鋒之用以治物。古來住山老衲。蛇虎就手而食。歸宗禪師見蛇。即芟為兩段。取性和尚凡見蟲蛇。盡皆打殺拋卻。云。取性。取性。玄沙見虎。僧云。和尚。沙云。是你。靈潤法師山行。野燒迅飛而來。眾皆避之。法師安步徐行曰。心外無火。火實自心。為火可逃。無由免火。火至自滅。到這個田地。且不是修證得底道理。也不
是煉得身心如枯木石頭。寒灰死火。無些子氣焰逼著他。便得恁么地。且莫錯。你若要得於一切處自由自在。直須具大無畏。如師子游行不求伴侶。方得名為大自在。故教中雲。譬如人畏時。非人得其便。如是弟子畏生死故。色聲香味觸法得其便也。已離畏者。一切五欲不能為也。然雖恁么。忽若有個饑來吃飯。困即打眠底。聞恁么說話。也不用起來與你辯論。只是喉嚨里作個吽吽聲。也須更疑著他在。珍重。
泐潭真凈文禪師
示眾。喝一喝。舉拂子曰。㖿。㖿。盡十方世界。若凡若聖。若僧若俗。草草若木。盡向拂子下成佛作祖。無前無後。一時解脫。還有不解脫者么。設有。命若懸絲。遂拊掌曰。知音者少。所以此個事。論實不論虛。參須實參。悟須實悟。若纖毫不盡。總落魔界。豈不見古人道。平地上死人無數。過得荊棘林是好子。如今人多是得個身心寂滅。前後際斷。一念萬年去．休去．歇去．古廟裡香爐去．冷湫湫地去。便為究竟。殊不知卻被此勝妙境界障蔽自己。正知見不能現前。神通光明不能發露。或又報個平常心是道。以為極則。天是天。地是地。山是山。水是水。僧是僧。俗是俗。大盡三十日。小盡二十九。依草附木。不覺不知。一向迷將去。忽問他。我手何似佛手。便道。是和尚
【現代漢語翻譯】 現代漢語譯本： 是鍛鍊得身心如同枯木石頭一般，像寒冷的灰燼和熄滅的火焰，沒有一絲氣焰逼近他。即使達到這種境界，也不要弄錯了。你如果想要在任何地方都自由自在，就必須具備大無畏的精神，像獅子一樣不尋求伴侶，才能被稱為大自在。所以教義中說：『譬如人有畏懼的時候，非人（指鬼神等）就能趁機作祟。』同樣的，弟子因為畏懼生死，所以色、聲、香、味、觸、法（指六塵）就能趁機擾亂他。已經脫離畏懼的人，一切五欲都不能對他產生影響。雖然是這樣，如果有人餓了就吃飯，困了就睡覺，聽到這樣的話，也不用起來與你辯論，只是喉嚨里發出『吽吽』的聲音，也需要更加懷疑他。珍重。
泐潭真凈文禪師
開示大眾。喝一聲。舉起拂塵說：『㖿，㖿！』整個十方世界，無論是凡人還是聖人，無論是僧人還是俗人，草木之類，都在這拂塵下成佛作祖，沒有先後，一時解脫。還有不解脫的人嗎？即使有，也命如懸絲。』於是拍手說：『知音的人太少了！』所以這件事，論實在不論虛，參禪要實參，悟道要實悟，如果有一絲一毫沒有窮盡，總會落入魔界。難道沒聽見古人說：『平地上死人無數，過得荊棘林才是好漢。』現在的人大多是得到一個身心寂滅，前後際斷，一念萬年的境界，就停止在那裡，休息在那裡，像古廟裡的香爐一樣，冷冷清清地，就以為是究竟了。殊不知卻被這種勝妙境界障蔽了自己，真正的知見不能顯現，神通光明不能發露。或者又說平常心是道，以為是最高的真理。天是天，地是地，山是山，水是水，僧是僧，俗是俗，大月三十天，小月二十九天，依附草木，不覺不知，一直迷惑下去。忽然問他：『我手何似佛手？』就說：『是和尚。』
【English Translation】 English version: It is to refine the body and mind like withered wood and stone, like cold ashes and dead fire, with not a trace of arrogance pressing upon him. Even if you attain such a state, do not be mistaken. If you want to be free and at ease in all places, you must possess great fearlessness, like a lion not seeking companions, only then can you be called greatly at ease. Therefore, the teachings say: 'For example, when a person is afraid, non-humans (referring to ghosts and spirits, etc.) can take advantage of it.' Similarly, because disciples fear birth and death, form, sound, smell, taste, touch, and dharma (referring to the six dusts) can take advantage of them. Those who have already left fear, all five desires cannot affect them. Although it is like this, if there is someone who eats when hungry and sleeps when tired, hearing such words, there is no need to get up and argue with you, just make a 'Hum Hum' sound in the throat, and you need to be even more suspicious of him. Treasure this.
Zen Master Zhenjing Wen of Letan
Addressing the assembly, he shouted once. Raising the whisk, he said: '㖿, 㖿! The entire ten directions world, whether ordinary people or sages, whether monks or laypeople, grasses and trees, all become Buddhas and Patriarchs under this whisk, without before or after, liberated at once. Are there any who are not liberated? Even if there are, their lives hang by a thread.' Then he clapped his hands and said: 'There are too few who understand the music!' Therefore, this matter, discuss reality, not emptiness, practice meditation with real practice, and realize enlightenment with real realization. If there is even a trace that is not exhausted, you will fall into the realm of demons. Haven't you heard the ancients say: 'Countless people die on flat ground, only those who pass through the thorny forest are good fellows.' Nowadays, most people attain a state of body and mind annihilation, the past and future are cut off, and one thought is ten thousand years, and they stop there, rest there, like an incense burner in an ancient temple, cold and desolate, and they think it is the ultimate. Little do they know that they are obscured by this wonderful state, true knowledge and vision cannot manifest, and supernatural light cannot be revealed. Or they say that the ordinary mind is the Tao, thinking it is the highest truth. Heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, laypeople are laypeople, the big month is thirty days, the small month is twenty-nine days, relying on grasses and trees, unknowingly, they continue to be confused. Suddenly ask him: 'What is my hand like the Buddha's hand?' He will say: 'It is the abbot.'
手。我腳何似驢腳。便道。是和尚腳。人人盡有生緣處。那個是上座生緣處。便道。某是某州人。是何言歟。且莫錯會好。凡百施為。須要平常一路子以為穩當。定將去。合將去。更不敢別移一步。怕墮坑落塹。長時一似雙盲底人行路。一條拄杖子寸步拋不得。緊把著憑將去。步步依倚。一日。若道眼豁開。頓覺前非。拋卻杖子。撤開兩手。十方蕩蕩。七縱八橫。東西南北。無可不可。豈可一向倚他門戶。傍他行腳。有甚快活。自己畢竟如何。不見雲門大師道。而今天下老和尚多是師承學解。路布葛藤。印板上打來。模子里脫出。當人若是明去。何不一切臨時。又不見臨濟大師云。我這裡是活祖師西來意。把來便用。立處皆真。他不說古又如何。今又如何。這語得。那語不得。那裡是虛。這裡是實。你與我拈出絲毫許實底道理來看。此蓋當人眼不開。自無見處。一向承虛接響。百般忌諱。自纏自縛。直饒聞恁說。當下忽然見得倜儻分明去。也是棺木里瞠眼。如今還有無師智．自然智。不與萬法為侶者。炟赫底丈夫漢。䶥[齒*(虎-兒+日)]牙牙。千變萬化。見我恁么胡言漢語。便好近前驀口摑。拽下倚子。擲向三門外。喝散大眾。豈不快哉。還有么。良久。曰。若無。且看老僧騎案山。跳入你諸人眼睛裡。七顛八
【現代漢語翻譯】 現代漢語譯本 手。我的腳像驢腳嗎？（僧人）便說：『是和尚的腳。』人人都有出生的因緣之處，哪裡是上座（資深僧人）的出生的因緣之處？（僧人）便說：『我是某州人。』這是什麼意思呢？千萬不要誤會了！一切所作所為，必須以平常的路子為穩妥。一定要拿住，合住，更不敢移動一步，害怕掉進坑裡，落入陷阱。長久以來就像是兩個瞎子走路，一條枴杖寸步都不能離開，緊緊抓住它依靠著走，步步依賴。有一天，如果道眼豁然打開，頓時覺得以前的都是錯的，拋掉枴杖，撒開雙手，十方空曠，縱橫馳騁，東西南北，無所不可。怎麼可以一直依靠門戶，依傍他人行走？有什麼快樂可言？自己究竟如何？不見雲門大師說：『現在天下的老和尚大多是師承學解，路布葛藤，從印板上打來，從模子里脫出。』當人如果明白，何不一切隨機應變？又不見臨濟大師說：『我這裡是活祖師西來的真意，拿來就用，所立之處皆是真。』他不說什麼古又如何，今又如何，這句對，那句不對，哪裡是虛，哪裡是實，你給我指出絲毫真實的道理來看。這大概是當人的眼睛沒有打開，自己沒有見處，一直承虛接響，百般忌諱，自纏自縛。即使聽到這樣說，當下忽然明白得清清楚楚，也是棺材裡睜眼。如今還有沒有無師智、自然智，不與萬法為伍的，氣概豪邁的丈夫漢，䶥[齒*(虎-兒+日)]牙牙，千變萬化？見我這樣胡言亂語，就應該走上前來，劈頭蓋臉地打，拽下椅子，扔向三門外，喝散大眾，豈不痛快！還有嗎？』（僧人）沉默良久。（雲門大師）說：『如果沒有，且看老僧騎著案山，跳入你們諸人的眼睛裡，七顛八倒。』
【English Translation】 English version Hand. Are my feet like donkey's feet? (The monk) then said, 'They are a monk's feet.' Everyone has a place of origin. Where is the place of origin of the senior monk (most senior monk)? (The monk) then said, 'I am from a certain state.' What does this mean? Don't misunderstand! In all actions, one must take the ordinary path as the most stable. One must hold on tight, cling to it, and not dare to move a single step, fearing falling into a pit or trap. For a long time, it is like two blind people walking, unable to let go of a walking stick even for a moment, holding it tightly and relying on it, depending on it step by step. One day, if the eye of the Way suddenly opens, one will immediately realize that everything before was wrong, throw away the walking stick, and let go of both hands. The ten directions are vast, moving freely in all directions, east, west, north, and south, nothing is impossible. How can one always rely on the gate and depend on others to walk? What joy is there in that? What about oneself after all? Don't you see Yunmen Dashi (Zen master Yunmen) said, 'Most of the old monks in the world today inherit learning and understanding, spreading entanglements, stamped from printing plates, and cast from molds.' If a person understands, why not adapt to all circumstances? Don't you also see Linji Dashi (Zen master Linji) said, 'Here, I have the living patriarch's intention in coming from the West, taking it and using it immediately, wherever one stands is true.' He doesn't say what about the past, what about the present, this sentence is right, that sentence is wrong, where is the emptiness, where is the reality, you show me a trace of true principle to see. This is probably because the person's eyes have not opened, and they have no place to see for themselves, always receiving emptiness and echoing sounds, with all kinds of taboos, self-entangled and self-bound. Even if you hear this said, and suddenly understand clearly, it is still opening your eyes in a coffin. Now, is there still uninstructed wisdom, natural wisdom, not associating with the myriad dharmas, a heroic man of great spirit, 䶥[齒*(虎-兒+日)] toothy, with a thousand transformations? Seeing me speaking such nonsense, one should come forward, slap me in the face, pull down the chair, throw it outside the three gates, and disperse the crowd, wouldn't that be delightful! Is there anyone?' (The monk) remained silent for a long time. (Yunmen Dashi) said, 'If not, then watch this old monk ride the desk mountain and jump into your eyes, tumbling upside down.'
倒。呵佛罵祖去也。復喝一喝。下座。
天寧芙蓉楷禪師
示眾曰。夫出家者。為厭塵勞。求脫生死。休心息念。斷絕攀緣。故名出家。豈可以等閑利養。埋沒平生。直須兩頭撒開。中間放下。遇聲遇色。如石上栽華。見利見名。似眼中著屑。況從無始以來。不是不曾經歷。又不是不知次第。不過翻頭作尾。止於如此。何須苦苦貪戀。如今不歇。更待何時。所以先聖教人只要盡卻今時。能盡今時。更有何事。若得心中無事。佛祖猶是冤家。一切世事自然冷淡。方始那邊相應。你不見隱山至死不肯見人。趙州至死不肯告人。匾擔拾橡栗為食。大梅以荷葉為衣。紙衣道者只披紙。玄太上座只著布。石霜置枯木堂與人坐臥。只要死了你心。投子使人辦米。同煮共餐。要得省取你事。且從上諸聖有如此榜樣。若無長處。如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後深恐費力。山僧行業無取。忝主山門。豈可坐費常住。頓忘先聖付囑。今者輒欲略敩古人為住持體例。與諸人議定。更不下山。不赴齋。不發化主。唯將本院莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見。茶湯而已。更不煎點。唯置一茶堂。自去取
【現代漢語翻譯】 現代漢語譯本 倒。呵佛罵祖（呵斥佛，謾罵祖師）去也。復喝一喝。下座。
天寧芙蓉楷禪師
示眾曰。夫出家者。為厭塵勞（厭惡塵世的勞苦），求脫生死（尋求脫離生死輪迴）。休心息念（停止妄心，止息妄念），斷絕攀緣（斷絕一切外在的牽纏）。故名出家。豈可以等閑利養（隨隨便便的利益供養），埋沒平生（埋沒了一生）。直須兩頭撒開（必須將兩頭都放開），中間放下（中間也要放下）。遇聲遇色（遇到聲音和美色），如石上栽華（如同在石頭上種花一樣不可能）。見利見名（見到利益和名聲），似眼中著屑（如同眼睛裡進了灰塵一樣難受）。況從無始以來（何況從無始以來），不是不曾經歷（不是不曾經歷過這些），又不是不知次第（又不是不知道其中的次第）。不過翻頭作尾（不過是顛倒過來而已），止於如此（不過如此而已）。何須苦苦貪戀（何必苦苦地貪戀呢）。如今不歇（如今不停止），更待何時（更要等到什麼時候呢）。所以先聖教人只要盡卻今時（所以過去的聖人教導人們只要把握當下），能盡今時（能夠把握當下），更有何事（還有什麼事呢）。若得心中無事（如果心中沒有雜事），佛祖猶是冤家（佛祖也像是冤家）。一切世事自然冷淡（一切世俗之事自然會變得冷淡）。方始那邊相應（這樣才能與那邊相應）。你不見隱山至死不肯見人（你沒看到隱山禪師到死都不肯見人），趙州至死不肯告人（趙州禪師到死都不肯告訴別人）。匾擔拾橡栗為食（用扁擔挑著撿來的橡栗作為食物），大梅以荷葉為衣（大梅禪師用荷葉作為衣服）。紙衣道者只披紙（紙衣道者只披著紙），玄太上座只著布（玄太上座只穿著布）。石霜置枯木堂與人坐臥（石霜禪師設定枯木堂供人坐臥），只要死了你心（只要讓你們的心死寂）。投子使人辦米（投子禪師讓人準備米），同煮共餐（一起煮飯一起吃飯），要得省取你事（想要節省你們的事情）。且從上諸聖有如此榜樣（而且從前的聖賢有這樣的榜樣）。若無長處（如果沒有好處），如何甘得（怎麼會甘心這樣做呢）。諸仁者（各位仁者）。若也於斯體究（如果能在此處深入研究），的不虧人（絕對不會辜負你們）。若也不肯承當（如果也不肯承擔），向後深恐費力（以後恐怕會更加費力）。山僧行業無取（我這個山僧沒有什麼值得稱道的修行），忝主山門（有幸主持這座寺廟），豈可坐費常住（怎麼可以白白浪費常住的供養），頓忘先聖付囑（忘記了先聖的囑託）。今者輒欲略敩古人為住持體例（現在我想要稍微效仿古人作為住持的榜樣），與諸人議定（和大家商議決定）。更不下山（不再下山），不赴齋（不去應齋），不發化主（不派人去募化）。唯將本院莊課一歲所得（只將本寺莊園一年所得的收入），均作三百六十分（平均分成三百六十分），日取一分用之（每天取一份來用）。更不隨人添減（不再隨著人來增減）。可以備飯則作飯（可以做飯就做飯），作飯不足則作粥（做飯不夠就做粥），作粥不足則作米湯（做粥不夠就做米湯）。新到相見（新來的人相見），茶湯而已（只有茶水而已）。更不煎點（不再煎茶點心）。唯置一茶堂（只設置一個茶堂），自去取（自己去取用）。
【English Translation】 English version Knock down. He goes away scolding Buddha and cursing Patriarchs. Again, he shouts 'He!' and descends from the seat.
Chan Master Furong Kai of Tianning
Instructed the assembly, saying: 'Those who leave home do so to detest the toil of the world and seek liberation from birth and death. They cease the mind and stop thoughts, severing all attachments. Therefore, it is called 'leaving home.' How can you bury your whole life with trivial gains and offerings? You must let go at both ends and put down the middle. When encountering sounds and sights, treat them like planting flowers on a stone. When seeing profit and fame, treat them like dust in your eyes. Moreover, since beginningless time, it's not that you haven't experienced these things, nor that you don't know the order of things. It's just turning the head into the tail, and that's all. Why bother to greedily cling to them? If you don't stop now, when will you? Therefore, the ancient sages taught people to just exhaust the present moment. If you can exhaust the present moment, what else is there to do? If you can have nothing in your mind, even Buddhas and Patriarchs are enemies. All worldly affairs will naturally become indifferent. Only then will you be in accord with that side. Don't you see that Yinshan refused to see anyone until his death, and Zhaozhou refused to tell anyone until his death? Bian Dan picked acorns to eat, Damei used lotus leaves as clothing, the Paper-Clad Daoist only wore paper, and the Venerable Xuan Tai only wore cloth. Shishuang set up a withered-wood hall for people to sit and lie down, just to kill your minds. Touzi had people prepare rice, cooking and eating together, wanting to save you trouble. Moreover, the ancient sages had such examples. If there were no advantages, how could they have been content with it? All of you, if you investigate this thoroughly, it will not let you down. If you are unwilling to take on this responsibility, I fear it will take more effort later. This mountain monk has no commendable practice, but I have the honor of presiding over this monastery. How can I sit idly and waste the monastery's resources, forgetting the instructions of the ancient sages? Now, I would like to slightly imitate the ancient people's example as abbot, and discuss and decide with you all. I will no longer go down the mountain, attend feasts, or send out solicitors. I will only take the annual income from the monastery's estate and divide it into 360 parts, taking one part each day for use. I will no longer increase or decrease it according to people's wishes. If there is enough to cook rice, then cook rice. If there is not enough to cook rice, then cook porridge. If there is not enough to cook porridge, then make rice soup. When new arrivals meet, there will only be tea. I will no longer prepare elaborate tea and snacks. I will only set up a tea hall for people to take what they need themselves.'
用。務要省緣。專一辦道。又況活計具足。風景不疏。華解笑。烏解啼。木馬長鳴。石牛善走。天外之青山寡色。耳畔之鳴泉無聲。嶺上猿啼。露濕中宵之月。林間鶴唳。風回清曉之松。春風起時。枯木龍吟。秋葉凋而寒林華散。玉階鋪苔蘚之紋。人面帶煙霞之色。音塵寂爾。訊息宛然。一味蕭條。無可趣向。山僧今日向諸人面前說家門。已是不著便。豈可更去升堂入室。拈槌豎拂。東喝西棒。張眉努目。如癇病發相似。不唯屈沈上座。況亦辜負先聖。你不見達磨西來。到少室山下面壁九年。二祖至於立雪斷臂。可謂受盡艱辛。然而達磨不曾措了一詞。二祖不曾問著一句。還喚達磨作不為人得么。喚二祖做不求師得么。山僧每至說著古聖做處。便覺無地容身。慚愧後人軟弱。又況百味珍羞遞相供養。道我四事具足。方可發心。只恐做手腳不迭。便是隔生隔世去也。時光似箭。深為可惜。雖然如是。更在他人從長相度。山僧也強教你不得。諸仁者。還見古人偈么。山田脫粟飯。野菜淡黃齏。吃則從君吃。不吃任東西。伏惟同道。各自努力。珍重。
黃龍死心新禪師
示眾。僧問。大參小參為甚麼人。曰。只為愚人。云。忽遇智人又作么生。曰。愚人。云。智與愚。是一是二。曰。無人知此意。令我憶南泉。
【現代漢語翻譯】 現代漢語譯本： 要務必減少俗事牽絆，專心修行辦道。何況生活所需一應俱全，景色也並不單調。花開時像在微笑，鳥兒懂得啼叫，木馬發出長長的鳴叫聲，石牛也能好好地行走。天外的青山失去了顏色，耳邊的泉水也變得悄無聲息。山嶺上猿猴啼叫，露水打濕了深夜的月亮；林間仙鶴鳴叫，風吹動著清晨的松樹。春風吹起的時候，枯木發出龍吟般的聲音；秋葉凋零的時候，寒冷的樹林落英繽紛。玉石臺階上鋪滿了苔蘚的花紋，人們的臉上帶著煙霞的色彩。聲音和訊息寂靜無聲，卻又宛然存在。一切都是一片蕭條，沒有什麼可以追求的。我今天在這裡向各位說這些家常話，已經是不恰當了，怎麼還可以再去升堂入室，拿起木槌，豎起拂塵，大聲呵斥，用棍棒敲打，張眉怒目，像癲癇病發作一樣呢？這樣不僅委屈了各位上座，也辜負了先聖。你們沒看到Bodhidharma（菩提達摩，禪宗始祖）西來，在Shaolin（少室山）下面壁九年，慧可（二祖）甚至立在雪中，砍斷手臂。可以說是受盡了艱辛。然而Bodhidharma（菩提達摩，禪宗始祖）不曾說過一句話，慧可（二祖）也不曾問過一句。難道能說Bodhidharma（菩提達摩，禪宗始祖）是不為人著想嗎？能說慧可（二祖）是不尋求老師嗎？我每每說到古聖先賢的作為，就覺得無地自容，慚愧後人軟弱無能。更何況還有人百般珍饈美味地供養著，說我四事供養具足，才可以發心修行。只恐怕手腳還沒來得及做，就已經隔了一生一世了。時光飛逝如箭，實在令人惋惜。雖然如此，還是讓其他人慢慢考慮吧，我也不能強迫你們。各位仁者，還記得古人的偈語嗎？『山田脫粟飯，野菜淡黃齏。吃則從君吃，不吃任東西。』希望各位同道，各自努力修行。珍重。
Huanglong Sixin（黃龍死心）禪師開示
有僧人問：『大參、小參是為誰而設的？』禪師說：『只是爲了愚笨的人。』僧人說：『如果遇到聰明的人又該怎麼辦呢？』禪師說：『還是爲了愚笨的人。』僧人說：『聰明和愚笨，是一還是二？』禪師說：『沒有人知道這個道理，讓我想起了Nanquan（南泉普愿）。』 English version: You must reduce worldly entanglements and concentrate on cultivating the Way. Moreover, your living needs are fully met, and the scenery is not monotonous. Flowers bloom as if smiling, birds know how to sing, wooden horses make long neighing sounds, and stone oxen can walk well. The green mountains beyond the sky have lost their color, and the springs by the ears have become silent. Monkeys cry on the ridges, and dew wets the moon in the middle of the night; cranes cry in the forest, and the wind turns the pines in the clear dawn. When the spring breeze rises, dead trees make dragon-like sounds; when autumn leaves wither, the cold forest scatters flowers. Jade steps are covered with moss patterns, and people's faces are tinged with the colors of mist and clouds. Sounds and messages are silent, yet they are clearly present. Everything is desolate, and there is nothing to pursue. Today, I am speaking these homely words to you all, which is already inappropriate. How can I still ascend the hall and enter the room, pick up the mallet, raise the whisk, shout loudly, strike with sticks, raise my eyebrows, and glare like an epileptic fit? This would not only wrong you all, but also betray the ancient sages. Have you not seen Bodhidharma (達磨, the founder of Zen Buddhism) coming from the West, facing the wall for nine years at Shaolin (少室山)? Huike (慧可, the Second Patriarch) even stood in the snow and cut off his arm. It can be said that he endured all kinds of hardships. However, Bodhidharma (達磨, the founder of Zen Buddhism) never said a word, and Huike (慧可, the Second Patriarch) never asked a question. Can we say that Bodhidharma (達磨, the founder of Zen Buddhism) was not considerate of others? Can we say that Huike (慧可, the Second Patriarch) did not seek a teacher? Whenever I speak of the actions of the ancient sages, I feel ashamed and have no place to hide, ashamed of the weakness and incompetence of later generations. Moreover, some people offer all kinds of delicacies, saying that I have all the four requisites, and only then can I be motivated to cultivate. I am afraid that before I can even act, a lifetime has already passed. Time flies like an arrow, which is truly regrettable. Even so, let others consider it slowly, and I cannot force you. Gentlemen, do you remember the ancient verse? 'Coarse rice from the mountain fields, light yellow mustard greens. Eat if you want to eat, don't eat if you don't want to.' I hope that all fellow practitioners will work hard in their own cultivation. Farewell.
Zen Master Huanglong Sixin's (黃龍死心) Instruction to the Assembly
A monk asked: 'For whom are the major and minor assemblies held?' The Zen master said: 'Only for foolish people.' The monk said: 'What if we encounter wise people?' The Zen master said: 'Still for foolish people.' The monk said: 'Are wisdom and foolishness one or two?' The Zen master said: 'No one knows this truth, which reminds me of Nanquan (南泉普愿).'
【English Translation】 English version: You must reduce worldly entanglements and concentrate on cultivating the Way. Moreover, your living needs are fully met, and the scenery is not monotonous. Flowers bloom as if smiling, birds know how to sing, wooden horses make long neighing sounds, and stone oxen can walk well. The green mountains beyond the sky have lost their color, and the springs by the ears have become silent. Monkeys cry on the ridges, and dew wets the moon in the middle of the night; cranes cry in the forest, and the wind turns the pines in the clear dawn. When the spring breeze rises, dead trees make dragon-like sounds; when autumn leaves wither, the cold forest scatters flowers. Jade steps are covered with moss patterns, and people's faces are tinged with the colors of mist and clouds. Sounds and messages are silent, yet they are clearly present. Everything is desolate, and there is nothing to pursue. Today, I am speaking these homely words to you all, which is already inappropriate. How can I still ascend the hall and enter the room, pick up the mallet, raise the whisk, shout loudly, strike with sticks, raise my eyebrows, and glare like an epileptic fit? This would not only wrong you all, but also betray the ancient sages. Have you not seen Bodhidharma (達磨, the founder of Zen Buddhism) coming from the West, facing the wall for nine years at Shaolin (少室山)? Huike (慧可, the Second Patriarch) even stood in the snow and cut off his arm. It can be said that he endured all kinds of hardships. However, Bodhidharma (達磨, the founder of Zen Buddhism) never said a word, and Huike (慧可, the Second Patriarch) never asked a question. Can we say that Bodhidharma (達磨, the founder of Zen Buddhism) was not considerate of others? Can we say that Huike (慧可, the Second Patriarch) did not seek a teacher? Whenever I speak of the actions of the ancient sages, I feel ashamed and have no place to hide, ashamed of the weakness and incompetence of later generations. Moreover, some people offer all kinds of delicacies, saying that I have all the four requisites, and only then can I be motivated to cultivate. I am afraid that before I can even act, a lifetime has already passed. Time flies like an arrow, which is truly regrettable. Even so, let others consider it slowly, and I cannot force you. Gentlemen, do you remember the ancient verse? 'Coarse rice from the mountain fields, light yellow mustard greens. Eat if you want to eat, don't eat if you don't want to.' I hope that all fellow practitioners will work hard in their own cultivation. Farewell. Zen Master Huanglong Sixin's (黃龍死心) Instruction to the Assembly A monk asked: 'For whom are the major and minor assemblies held?' The Zen master said: 'Only for foolish people.' The monk said: 'What if we encounter wise people?' The Zen master said: 'Still for foolish people.' The monk said: 'Are wisdom and foolishness one or two?' The Zen master said: 'No one knows this truth, which reminds me of Nanquan (南泉普愿).'
又僧問。如何是奪人不奪境。曰。死中有活。云。如何是奪境不奪人。曰。活中有死。云。如何是人境兩俱奪。曰。死中恒死。云。如何是人境俱不奪。曰。活中恒活。乃曰。夫小參者。謂之家教。何謂家教。譬如人家有三個五個兒子。大底今日干甚事。小底今日干甚事。是與不是。晚間歸來。父母一一處斷。叢林中亦復如是。院門今日干甚事。是與不是。住持人當一一處斷。觀今之時節。叢林淡薄。人根狹劣不可說也。有一般破落戶。長老馳書遠信。這邊討院住。那邊討院住。才討得院子。便揀個好日入院。又道我是長老。方丈里自在受快活。這般底喚作地獄滓。如今叢林中若論參禪。固是難得其人。我看見你這一隊漢在這裡。心憤憤。口悱悱。道我會禪會道。入方丈里。趁口快。撐兩轉語便行。不是這般道理。又有一般漢。影影響響。認得個頑空。便道只是這個事。又有一般道。見虛空里光影。又有一般道。無有不是者。錯了也。救不得了也。這般底。只宜色身安樂。莫教一頓病打在延壽堂內。如落湯螃蟹。手忙腳亂。見神見鬼。這邊討巫師。那邊討醫博。卜㐫卜吉。問好問惡。你不見我佛如來為三界醫王。四生慈父。醫一切眾生心病。只為你不信。自心向外馳求。被邪魔魍魍入你心中。做得許多見解。要識你自
【現代漢語翻譯】 現代漢語譯本 又有僧人問道：『什麼是奪人不奪境？』（奪人：剝奪修行者的執著；奪境：破除外在環境的迷惑） 答：『死中有活。』 問：『什麼是奪境不奪人？』 答：『活中有死。』 問：『什麼是人境兩俱奪？』 答：『死中恒死。』 問：『什麼是人境俱不奪？』 答：『活中恒活。』 於是說道：『所謂小參，就是家教。』 什麼是家教呢？ 譬如一家有三五個兒子，大的今天做什麼事，小的今天做什麼事，是對還是不對，晚上回來，父母一一處理決斷。 叢林中也像這樣，院主今天做什麼事，是對還是不對，住持應當一一處理決斷。 看現在這個時候，叢林淡薄，人的根器狹隘淺薄，真是不可說啊！ 有一種破落戶，長老寫信遠方，這邊討院子住，那邊討院子住，好不容易討到院子，便挑個好日子入院，又說我是長老，在方丈里自在享受快活。 這種人叫做地獄滓。 現在叢林中如果說參禪，真是難以找到其人。 我看見你們這一隊人在這裡，心裡憤憤不平，口裡嘟嘟囔囔，說我會禪會道，進入方丈里，逞口舌之快，撐兩句轉語便行，不是這個道理。 又有一種人，影影綽綽，認識了個頑空，便說只是這件事。 又有一種人說，見到虛空里的光影。 又有一種人說，沒有不是的。 錯了啊！救不了啦！ 這種人，只適合色身安樂，不要讓一場病打在延壽堂內，像落湯螃蟹一樣，手忙腳亂，見神見鬼，這邊找巫師，那邊找醫生，卜問兇吉，問好問壞。 你沒看見我佛如來是三界醫王（三界：欲界、色界、無色界；醫王：比喻佛能醫治眾生的煩惱病痛），四生慈父（四生：胎生、卵生、濕生、化生；慈父：慈悲的父親），醫治一切眾生的心病，只因爲你不相信自心，向外馳求，被邪魔魍魎進入你心中，做出許多見解，要認識你自
【English Translation】 English version Again, a monk asked: 'What is seizing the person but not seizing the environment?' (奪人: duó rén - seizing the person, meaning to strip away the practitioner's attachments; 奪境: duó jìng - seizing the environment, meaning to break through the illusions of the external world) Answered: 'In death, there is life.' Asked: 'What is seizing the environment but not seizing the person?' Answered: 'In life, there is death.' Asked: 'What is seizing both the person and the environment?' Answered: 'In death, there is constant death.' Asked: 'What is neither seizing the person nor seizing the environment?' Answered: 'In life, there is constant life.' Then he said: 'The so-called small assembly (小參: xiǎo cān) is like family instruction.' What is family instruction? For example, a family has three or five sons. The eldest does this today, the youngest does that today. Is it right or wrong? In the evening, the parents handle and decide everything one by one. It is the same in the monastery (叢林: cóng lín). The monastery director (院門: yuàn mén) does this today. Is it right or wrong? The abbot (住持: zhù chí) should handle and decide everything one by one. Looking at the present time, the monasteries are weak, and people's faculties are narrow and shallow. It is truly unspeakable! There is a kind of degenerate person. The elder writes letters far and wide, seeking a monastery to live in here, seeking a monastery to live in there. Only after finally obtaining a monastery do they choose a good day to enter. They also say, 'I am an elder,' and enjoy themselves freely in the abbot's room (方丈: fāng zhàng). This kind of person is called the dregs of hell. Now, if one speaks of Chan practice (參禪: cān chán) in the monasteries, it is truly difficult to find such a person. I see this group of you here, resentful in your hearts, muttering in your mouths, saying, 'I know Chan, I know the Way.' Entering the abbot's room, you indulge in quick talk, propping up two turning phrases and then leaving. This is not the principle. There is another kind of person, vaguely recognizing a stubborn emptiness, and then saying, 'This is the only thing.' There is another kind of person who says they see light and shadows in the void. There is another kind of person who says there is nothing that is not. Wrong! There is no saving them! This kind of person is only suitable for physical comfort. Do not let an illness strike them in the Longevity Hall (延壽堂: yán shòu táng), like a crab fallen into boiling water, flustered and frantic, seeing gods and seeing ghosts, seeking shamans here, seeking doctors there, divining good and bad omens, asking about good and bad. Have you not seen that my Buddha Tathagata (如來: rú lái) is the King of Medicine of the Three Realms (三界: sān jiè - Desire Realm, Form Realm, Formless Realm; 醫王: yī wáng - King of Medicine, a metaphor for the Buddha's ability to cure the suffering of sentient beings), the compassionate father of the Four Births (四生: sì shēng - womb-born, egg-born, moisture-born, transformation-born; 慈父: cí fù - compassionate father), curing the heart-disease of all sentient beings, only because you do not believe in your own mind, seeking outwards, allowing demons and goblins to enter your heart, creating many views. You must recognize your own
心么。如太陰當晝。天下皆明。那裡更有暗處。若到這個田地。亦無吉㐫爻象。亦無是非好惡。便能向是非頭上坐。是非頭上臥。乃至淫坊酒肆．虎穴魔宮。儘是當人安身立命之處。只為你無量劫來。業識濃厚。心中蹺蹺。踦踦繘繘繂繂信之不及。便被世間愛情纏縛得來七顛八到。江南人護江南人。廣南人護廣南人。淮南人護淮南人。向北人護向北人。湖南人護湖南人。福建人護福建人。川僧護川僧。淅僧護淅僧。道我鄉人住院。我去贊佐他。一朝有個不周旋。翻作是非到處說。苦哉。苦哉。恁么行腳。掩彩殺人。鈍置殺人。苦是個漢。一劃劃斷多少自由自在。若也劃不斷。處處被愛之所縛。愛色被色縛。愛院被院縛。愛名被名縛。愛利被利縛。愛身被身縛。你何不退步思量。你這臭皮袋子有甚麼好處。當時只為你有一念愛心。便入母胎中。愛父精母血。交構成一塊膿團。母吃熱時。便愛鑊湯地獄。母吃冷時。便受寒冰地獄。及至撞從母胎里出來。受寒受熱。受饑受飽。受病受苦。煎煎迫迫。直至今日。只為你不能返觀。便有許多是非生滅。我生你死。你死我生。生生死死。死死生生。隨業受報。無有休時。近來又有一般奴狗。受雇得錢買度牒。剃下狗頭。披佛袈裟。奴郎不辨。菽麥不分。入吾法中。破壞吾法。一向
【現代漢語翻譯】 現代漢語譯本： 什麼是心呢？就像太陽在白天出現一樣，天下都會光明，哪裡還會有黑暗的地方呢？如果能達到這種境界，也就沒有了吉兇的卦象，也沒有了是非好惡。就能在是非之上安坐，在是非之上安睡，甚至於在妓院酒肆、虎穴魔宮，都是修行人安身立命的地方。只因爲你無量劫以來，業識深厚，心中疑慮重重，對真理不能立即相信，就被世間的愛情纏縛得七顛八倒。江南人袒護江南人，廣南人袒護廣南人，淮南人袒護淮南人，北方人袒護北方人，湖南人袒護湖南人，福建人袒護福建人，四川的僧人袒護四川的僧人，浙江的僧人袒護浙江的僧人，說：『我的同鄉來當住持，我要去幫助他。』一旦有個不周到的地方，就反過來到處說是非。真是可悲啊！真是可悲啊！像這樣修行，是掩蓋自己的本性，殘害自己，埋沒自己。如果是個大丈夫，一刀斬斷多少自由自在。如果斬不斷，處處被愛所束縛。愛美色被美色束縛，愛寺院被寺院束縛，愛名聲被名聲束縛，愛利益被利益束縛，愛身體被身體束縛。你為什麼不退一步想想，你這臭皮囊有什麼好處？當初只因爲你有一念愛心，便進入母親的胎中，愛父親的精液和母親的血液，交合構成一塊膿團。母親吃熱的東西時，就好像身處鑊湯地獄；母親吃冷的東西時，就好像身處寒冰地獄。等到從母胎里出來，受寒受熱，受饑受飽，受病受苦，煎熬逼迫，直到今天。只因爲你不能反觀自照，便有許多是非生滅。我生你死，你死我生，生生死死，死死生生，隨業受報，沒有停止的時候。近來又有一些奴才，受雇得到錢，買來度牒，剃掉狗頭，披上佛的袈裟，奴才和主人都分不清，豆子和麥子也分不清，進入我的佛法中，破壞我的佛法，一味地...... （度牒：古代政府發給僧侶的證明檔案）
【English Translation】 English version: What is the mind? It is like the sun appearing in the daytime, illuminating the entire world. Where could there be any darkness? If you reach this state, there are no auspicious or inauspicious omens, no right or wrong, good or bad. You can sit above right and wrong, sleep above right and wrong, even in brothels, taverns, tiger dens, and demon palaces, all are places for a practitioner to settle down and establish their life. It is only because of your heavy karmic consciousness from countless kalpas (aeons), your heart is full of doubts, and you cannot immediately believe in the truth, that you are entangled by worldly love and turned upside down. People from Jiangnan (south of the Yangtze River) protect people from Jiangnan, people from Guangnan (Guangdong and Guangxi) protect people from Guangnan, people from Huainan (south of the Huai River) protect people from Huainan, people from the north protect people from the north, people from Hunan protect people from Hunan, people from Fujian protect people from Fujian, monks from Sichuan protect monks from Sichuan, monks from Zhejiang protect monks from Zhejiang, saying, 'My fellow villager is coming to be the abbot, I will go and help him.' Once there is something not done perfectly, they turn around and spread gossip everywhere. How pitiful! How pitiful! Practicing like this is covering up one's true nature, harming oneself, and burying oneself. If you are a great person, you would cut off so much freedom with one stroke. If you cannot cut it off, you are bound by love everywhere. Loving beauty is bound by beauty, loving temples is bound by temples, loving fame is bound by fame, loving profit is bound by profit, loving the body is bound by the body. Why don't you take a step back and think, what good is this stinking skin bag of yours? In the beginning, it was only because you had one thought of love that you entered your mother's womb, loving the father's semen and the mother's blood, combining to form a mass of pus. When the mother eats hot food, it is like being in the cauldron hell; when the mother eats cold food, it is like being in the ice hell. When you come out of the mother's womb, you suffer from cold and heat, hunger and fullness, sickness and pain, tormented and pressured, until today. It is only because you cannot reflect inwardly that there are so many arising and ceasing of right and wrong. I live, you die; you die, I live; living and dying, dying and living, receiving retribution according to karma, without end. Recently, there are also some slaves who are hired and get money to buy ordination certificates (度牒, dùdié), shave their dog heads, and put on the Buddha's robe, unable to distinguish between slaves and masters, unable to distinguish between beans and wheat, entering my Dharma and destroying my Dharma, single-mindedly...
裝里個渾身挼腰捺胯。胡揮亂[聲-耳+(咒-幾+工)]。要做大漢。大漢不恁么做。要做大漢么。須是退步。莫面前背後奴唇婢舌。嫌好道惡。說這裡飲食豐厚。那裡寮舍穩便。不消得如此。諸上座。人身難得。佛法難聞。此身不向今生度。更向何生度此身。你諸人要參禪么。須是放下著。放下個甚麼。放下個四大五蘊。放下無量劫來許多業識。向自己腳根下推窮。看是甚麼道理。推來推去。忽然心華髮明。照十方剎。可謂得之於心。應之於手。便能變大地作黃金。攪長河為酥酪。豈不暢快。平生莫只管𠕋子上念言念語。討禪討道。禪道不在𠕋子上。縱然念得一大藏教．諸子百家。也只是閑言語。臨死之時總用不著。古人悟了。方求明師抉擇。去其砂石。純一真實。稱斤定兩。恰如人開雜貨鋪相似。無種不有。來買甘草。便將甘草與他。來買黃連。便將黃連與他。不可買黃連。將甘草與他。又似你有一塊金。將入紅爐里鍛鍊。煉來煉去。煉得熟也。方上鉗錘。打作瓶盤釵釧。瓶重幾兩。盤重幾兩。一一分明。然後卻將此瓶盤釵釧镕成一金。喚作一味平等法門。若不如此。儘是儱侗真如。顢頇佛性。你還會么。你還信么。山僧適來答這僧四轉語。死中有活。活中有死。死中恒死。活中恒活。將此四轉語驗天下衲僧。
【現代漢語翻譯】 現代漢語譯本： 他裝模作樣，渾身扭捏作態，胡亂揮舞，口中唸唸有詞，想要裝作大丈夫的樣子。真正的大丈夫不是這樣做的。想要成為大丈夫嗎？必須懂得退讓。不要當面一套，背後一套，像奴才一樣搬弄是非，嫌好道惡，說這裡的飲食豐盛，那裡的住所舒適。不需要這樣。各位禪和子，人身難得，佛法難聞。如果今生不利用此身來解脫，更待何時才能解脫？你們想要參禪嗎？必須放下一切。放下什麼呢？放下四大五蘊，放下無量劫以來的諸多業識，向自己的腳下追問，看看是什麼道理。追問來追問去，忽然心花開放，光明照耀十方世界，這就可以說是得之於心，應之於手了。便能將大地變為黃金，將長河攪成酥酪，豈不暢快！平時不要只在嘴皮子上唸誦言語，尋求禪道。禪道不在嘴皮子上。縱然唸誦了一大藏經、諸子百家，也只是閑言語，臨死之時總用不著。古人開悟之後，方才尋求明師來決斷抉擇，去除其中的砂石，使其純一真實，稱斤定兩，恰如人開雜貨鋪一樣，無所不有。來買甘草，便將甘草給他；來買黃連，便將黃連給他。不可買黃連，卻將甘草給他。又像你有一塊金子，將它放入紅爐里鍛鍊，煉來煉去，煉得熟透了，方才用鉗錘打造，做成瓶、盤、釵、釧。瓶重幾兩，盤重幾兩，一一分明。然後卻將此瓶、盤、釵、釧熔成一金，稱作一味平等法門。若不如此，儘是儱侗真如（lǒng dòng zhēn rú，含糊不清的真如），顢頇佛性（mān hān fó xìng，糊里糊塗的佛性）。你們會嗎？你們相信嗎？山僧剛才回答這位僧人的四轉語（sì zhuǎn yǔ，禪宗用語，指四種不同的回答方式），死中有活，活中有死，死中恒死，活中恒活。我將這四轉語來檢驗天下的禪僧。
【English Translation】 English version: He pretends, writhing his body and hips, flailing around, muttering incantations, trying to act like a great man. A true great man doesn't act like this. Do you want to be a great man? You must learn to yield. Don't be two-faced, acting like a servant gossiping and slandering, disliking the good and speaking ill, saying the food here is plentiful, the lodging there is comfortable. There's no need for that. All of you monks, it's rare to obtain a human body, rare to hear the Buddha's teachings. If you don't use this body to liberate yourself in this life, when will you ever liberate yourself? Do you want to practice Chan (Chán, Zen)? You must let go of everything. Let go of what? Let go of the Four Great Elements (sì dà, earth, water, fire, wind) and the Five Aggregates (wǔ yùn, form, feeling, perception, volition, consciousness), let go of the countless karmic consciousnesses from countless eons, and question your own feet, see what the principle is. Questioning again and again, suddenly the flower of the mind blossoms, and the light illuminates the ten directions, then it can be said that you have obtained it in your heart and responded with your hand. Then you can transform the earth into gold, churn the long river into ghee, wouldn't that be delightful! Usually, don't just recite words on your lips, seeking Chan and the Dao (Dào, the Way). Chan and the Dao are not on your lips. Even if you recite the entire Tripitaka (yī dà zàng jīng, the complete collection of Buddhist texts) and the Hundred Schools of Thought, they are just idle words, useless when you are about to die. The ancients, after enlightenment, sought out a wise teacher to make judgments and choices, to remove the sand and gravel, making it pure and true, weighing it by the catty and tael, just like a person opening a general store, having everything. If someone comes to buy licorice, give them licorice; if someone comes to buy coptis, give them coptis. You can't give licorice when they come to buy coptis. It's also like you have a piece of gold, put it in a red furnace to refine it, refining it again and again, refining it until it's thoroughly cooked, then use pliers and hammers to make it into bottles, plates, hairpins, and bracelets. How many taels does the bottle weigh, how many taels does the plate weigh, each one is clear. Then melt these bottles, plates, hairpins, and bracelets into one gold, called the One Flavor of Equality Dharma (yī wèi píng děng fǎ mén, the Dharma of absolute equality). If you don't do this, it's all vague Suchness (lǒng dòng zhēn rú, unclear true nature), muddled Buddha-nature (mān hān fó xìng, confused Buddha-nature). Do you understand? Do you believe? This mountain monk just answered this monk with the Four Turning Phrases (sì zhuǎn yǔ, Chan term, referring to four different ways of answering), in death there is life, in life there is death, in death there is constant death, in life there is constant life. I will use these Four Turning Phrases to test all the Chan monks in the world.
且道天下衲僧將甚麼驗黃龍。良久。云。大體還他肌骨好。不塗紅粉也風流。
本覺法真一禪師
示眾云。宗師為人。只與汝拈破情解。令汝自悟。譬如金在礦中。治者只是與汝烹煉。除其礦穢而已。若是金體。則是本有。非人造作得來。又如磨瑩寶珠。只是去其塵垢而已。若光彩是珠體上本來自有。亦非人能與之。學者自不向前體究。只管望人說破。將謂是教得說得。驢年得會么。又曰。學道猶如鉆火。一鉆須緊如一鉆。若得熱相現前。切要加功。不可停息。若停息則廢卻前功。無由得火。龍牙和尚頌云。學道如鉆火。逢煙且莫休。參學之士。到情識伎倆盡處。百不會。如平地上有氣死人相似。如熱相現前。卻須向前體究。忽然有個省處。此即真實也。若一念退。即要悟無因矣。又曰。學道之人。多是不解用心。一向背馳。不能返照。如人觀射。不應觀垛。須看箭發處始得。今時人被語脈里轉卻。良為此也。又曰。禪家語言不尚浮華。唯要樸實。直須似三家村裡納稅漢及嬰兒相似。始得相應。他又豈有許多般來。此道正要還淳返樸。不用聦明。不拘文字。今時人往往嗤笑禪家語言鄙野。所謂不笑不足以為道。又云。古者道。自己眼若不開。鉆人釋迦老子肚裡去。屙下來。只是個解行底屎橛。有般漢雖在
【現代漢語翻譯】 且說天下的禪僧用什麼來檢驗黃龍慧南禪師的禪風？（停頓良久）說：『大體上還是他的肌骨好，不塗脂抹粉也風流。』
本覺法真一禪師
開示大眾說：『宗師教人，只是為你揭破情執和理解上的障礙，使你自己領悟。譬如金子在礦石中，冶煉的人只是為你烹煉，除去其中的礦石雜質罷了。至於金子的本體，則是本來就有的，不是人造作出來的。又如打磨寶珠，只是去掉其上的塵垢罷了。至於光彩，是寶珠本體上本來就有的，也不是人能給予的。學道的人自己不向前去身體力行地探究，只管希望別人說破，以為是教得會、說得會，那要等到驢年才能領會嗎？』
又說：『學道猶如鉆木取火，一鉆必須緊接一鉆，如果感到熱相出現，切要更加努力，不可停息。如果停息，就會廢棄之前的努力，無法得到火。』龍牙和尚作頌說：『學道如鉆火，逢煙且莫休。』參學的士人，到了情識伎倆用盡之處，一無所會，就像平地上有氣絕身亡的人一樣。如果熱相出現，卻須向前身體力行地探究，忽然有個領悟之處，這才是真實的。如果一念退卻，想要開悟就沒有指望了。
又說：『學道的人，大多是不懂得用心，一味地背道而馳，不能反觀自照。如人觀看射箭，不應只看箭靶，必須看箭發出的地方才能明白。現在的人被語言的脈絡所迷惑，正是因為這個緣故。』
又說：『禪家的語言不崇尚浮華，只求樸實。必須像三家村裡交稅的漢子和嬰兒一樣，才能相應。他們哪裡有那麼多的花樣？此道正是要返璞歸真，不用聰明，不拘泥於文字。現在的人往往嗤笑禪家的語言鄙俗粗野，所謂不被嘲笑，不足以成為道。』
又說：『古人說，自己的眼睛如果不開，即使鉆到釋迦老子（釋迦牟尼佛）的肚子里去，拉出來的也只是個懂得一些解說和行為的屎橛。』有些人在
【English Translation】 Tell me, what do the monks of the world use to test Huanglong (Huanglong Huinan, a Chan master)? (Pauses for a long time) Says: 'Generally speaking, his bones and flesh are good; without rouge and powder, he is still charming.'
Chan Master Benjue Fazhen
Instructing the assembly, he said: 'A master's guidance is only to break through your emotional attachments and intellectual understanding, so that you may awaken yourself. It is like gold in ore; the refiner only smelts it for you, removing the impurities. As for the essence of gold, it is inherent, not created by man. It is also like polishing a precious pearl, only removing the dust and dirt. As for the brilliance, it is inherent in the pearl itself, and not given by man. Students do not strive to investigate for themselves, but only hope that others will explain it, thinking that it can be taught and explained. When will you ever understand?'
He also said: 'Studying the Way is like drilling for fire; each drill must be as tight as the last. If you feel the heat appearing, you must work harder and not stop. If you stop, you will abandon your previous efforts and have no way to obtain fire.' Monk Longya composed a verse saying: 'Studying the Way is like drilling for fire; do not stop when you encounter smoke.' Those who study should reach the point where their emotional and intellectual tricks are exhausted, and they understand nothing, like a person who has died of exhaustion on flat ground. If the heat appears, you must strive to investigate further. If you suddenly have an awakening, this is the truth. If you retreat even for a moment, there is no hope of enlightenment.
He also said: 'Most people who study the Way do not know how to use their minds, and they go in the opposite direction, unable to reflect on themselves. It is like watching archery; you should not only look at the target, but you must see where the arrow is released from to understand. People today are misled by the flow of words, and this is the reason.
He also said: 'Chan language does not value superficiality, but only seeks simplicity. It must be like the tax-paying man and the infant in the village, so that it can be in harmony. Where do they have so many tricks? This Way is precisely about returning to simplicity and genuineness, without cleverness, and not adhering to words. People today often laugh at the vulgarity of Chan language, but as the saying goes, 'If you are not laughed at, it is not enough to be the Way.'
He also said: 'The ancients said, 'If your own eyes are not open, even if you drill into the belly of Shakyamuni Buddha (Shijia Mouni Fo), what you excrete is only a lump of excrement that understands some explanations and actions.' Some people
宗師會下。全不肯做工夫。久後到別處。便云。我從某人法席下來。及乎問著。黑漫漫地。更有般底。見他從尊宿處參學底人到別處納敗闕。便並其師輕薄。云。不會為人。彼師佛法元來只如此。不道當人自打不徹。昔日洛浦久為臨濟侍者。一日。辭去遊方。濟云。我有一頭赤梢鯉魚。搖頭擺腦直往南方去也。及到夾山。拜起。正身而立。山曰。雞棲鳳巢。非其同類。出去。云。自遠趨風。乞師一接。曰。目前無阇梨。此間無老僧。浦便喝。山曰。住。住。阇梨不得草草匆匆。云月是同。溪山各異。截斷天下人舌頭則不無。爭教無舌人解語。浦茫然。山便打。遂留夾山。臨濟聞。云。可惜一頭赤梢鯉魚向齏甕里浸殺。臨濟可是不解為人。彼師佛法只如此也。不見道。一兩所滋。根苗有異。切不可容易望風擬議他尊宿。大有因果在。又曰。古人雖則遍參知識。承嗣燒香。只為最初發明之師。非是別底。不如此人揀人承嗣。蓋不忘本也。今時見人曾參某人。卻不承嗣。卻承嗣某人。便謂前人不如彼人。生輕重心。又有般底。或受他摩捋。或希他勢望。便忘本逐勢。既負慚怍。欲釋人非。返生譭謗。如斯之輩。閻羅王未放你在。古人接得弟子。卻指令承嗣他人。則睦州與雲門。大愚與臨濟是也。不似今時。勾爬人家男女。硬
【現代漢語翻譯】 現代漢語譯本 宗師門下，完全不肯下功夫。時間久了到了別的地方，就說：『我從某某人的門下出來的。』等到問他具體的東西，卻一無所知，一片茫然。還有一種人，看到從有德高望重的尊宿處參學的人在別處失敗了，就輕視那位老師，說：『不會教人，那位老師的佛法原來就只是這樣。』卻不說自己沒有徹底領悟。從前洛浦（Luopu）（人名）長期做臨濟（Linji）（人名）的侍者。有一天，他辭別臨濟去遊方。臨濟說：『我有一條紅尾鯉魚，搖頭擺尾地徑直往南方去了。』洛浦到了夾山（Jiashan）（地名），拜見夾山，端正地站立。夾山說：『雞住在鳳凰的窩裡，不是同類，出去。』洛浦說：『我從遠方來仰慕您的風範，乞求老師接引。』夾山說：『我這裡沒有阇梨（Ajari）（梵語，意為導師），這裡也沒有老僧。』洛浦便大喝一聲。夾山說：『住，住。阇梨不要草率匆忙。雲和月是相同的，溪流和山川各有不同。截斷天下人的舌頭並非做不到，但如何讓沒有舌頭的人說話呢？』洛浦茫然不知所措。夾山便打了他，於是洛浦就留在夾山那裡。臨濟聽說后，說：『可惜了一條紅尾鯉魚被浸死在醃菜罈子里。』難道臨濟是不善於教人嗎？難道那位老師的佛法只是如此嗎？要知道，即使只有一點點的滋養，根苗也會有差異。千萬不要輕易地根據傳聞來議論其他尊宿，這其中有很大的因果關係。臨濟又說：『古人雖然遍參知識，接受承嗣燒香，只是爲了最初啓發自己的老師，而不是其他的人。不像現在的人挑選人來承嗣，這是因為不忘本啊。』現在的人看到某人曾經參學于某位老師，卻不承嗣他，反而承嗣另一位老師，就認為之前的老師不如後來的老師，產生了輕視和重視的分別心。還有一種人，或者因為受到別人的摩頂，或者希望得到別人的權勢，就忘記根本而追逐權勢。既然已經感到慚愧，就想通過說別人的壞話來開脫自己，反而生出譭謗。像這樣的人，閻羅王不會放過你的。古人接引了弟子，卻命令他承嗣其他人，比如睦州（Muzhou）與雲門（Yunmen），大愚（Dayu）與臨濟就是這樣。不像現在的人，勾引人家的男女，強行...
【English Translation】 English version Under the masters' assemblies, they completely refuse to put in effort. After a long time, when they go elsewhere, they say, 'I came from so-and-so's Dharma seat.' But when asked about specifics, they are completely ignorant and blank. There are also those who, seeing someone who studied with a venerable master fail elsewhere, belittle that teacher, saying, 'They don't know how to teach people; that teacher's Buddha-dharma is only like that.' They don't say that it's because they themselves haven't thoroughly understood. In the past, Luopu (personal name) served Linji (personal name) as an attendant for a long time. One day, he bid farewell to Linji to travel. Linji said, 'I have a red-tailed carp, shaking its head and wagging its tail, going straight to the south.' When Luopu arrived at Jiashan (place name), he bowed and stood upright. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind; get out.' Luopu said, 'I have come from afar to admire your virtue, begging the teacher to receive me.' Jiashan said, 'There is no Ajari (Sanskrit, meaning teacher) here, and there is no old monk here.' Luopu then shouted loudly. Jiashan said, 'Stop, stop. Ajari, don't be hasty and hurried. Clouds and the moon are the same, but streams and mountains are different. Cutting off the tongues of all people in the world is not impossible, but how can you teach a tongueless person to speak?' Luopu was at a loss. Jiashan then hit him, and Luopu stayed at Jiashan. When Linji heard this, he said, 'It's a pity that a red-tailed carp was drowned in a pickle jar.' Is it that Linji didn't know how to teach people? Is that teacher's Buddha-dharma only like that? You should know that even with just a little nourishment, the roots and sprouts will be different. Do not easily speculate about other venerable masters based on hearsay, as there is great karma involved in this. Linji also said, 'Although the ancients widely consulted teachers and received the incense of succession, it was only for the teacher who initially enlightened them, not for others. Unlike people today who choose people to succeed them, this is because they do not forget their roots.' Nowadays, when people see that someone has studied with a certain teacher but does not succeed him, but instead succeeds another teacher, they think that the former teacher is not as good as the latter, giving rise to discrimination of lightness and heaviness. There are also those who, either because they are touched on the head or hope to gain power, forget their roots and pursue power. Since they already feel ashamed, they want to excuse themselves by speaking ill of others, instead giving rise to slander. People like this will not be spared by King Yama. The ancients received disciples but ordered them to succeed others, such as Muzhou (personal name) and Yunmen (personal name), Dayu (personal name) and Linji. It's not like people today, seducing other people's men and women, forcibly...
斷送與三間屋子。令承嗣他。若總如此。佛法豈得殊勝。敗壞宗門。有現世報者。自不省耳(云云)。
泐潭湛堂準禪師
示眾。僧問。金剛經中道。一切賢聖皆以無為法而有差別。未審如何是無為法。曰。水底泥牛吼。火中木馬嘶。云。為甚麼卻有差別。曰。春力無高下。華枝自短長。云。這個是教意。如何是祖師西來意。曰。煙村三月里。別是一家春。云。恁么則祖意教意了不相干。曰。有不是無。云。若然者。施主沾恩去也。曰。但知隨例餐䭔子。僧禮拜。師乃曰。井底烏龜頭帶雪。七六五四三二一。神通隱顯百千門。一一皆從此經出。遂以拂子擊禪床一下。曰。豈不是從此經出。又喝一喝。曰。豈不是從此經出。是以過現未來一切諸佛。三千二大人相．八十種隨形好．十力．四無所畏．十八不共法。若不從此經出。即不能成就。地前地后。一切菩薩歷三祇。涉五位。斷二障。明一心。自利利他。修行進趣。若不依此經。即不能成就。一切緣覺．一切聲聞。觀十二緣空。悟四諦真理。得八解脫。證六神通。若不依此經。即不能成就。乃至西天此土諸代祖師．古往今來一切知識種種建立。種種施為。至如禾山打鼓．雪峰輥毬．臨濟三玄．洞山五位．巴陵銀碗里盛雪．雲門北斗里藏身。隱顯縱橫。千差
【現代漢語翻譯】 現代漢語譯本：斷送家產給三間屋子，讓某人繼承。如果總是這樣，佛法怎麼能殊勝？這是敗壞宗門的行為，會有現世報應的，只是自己不反省罷了。（等等）
泐潭湛堂準禪師
開示大眾。有僧人問：『《金剛經》中說，一切賢聖都是以無為法而有差別，請問什麼是無為法？』 禪師回答：『水底的泥牛吼叫，火中的木馬嘶鳴。』 僧人問：『為什麼卻有差別？』 禪師回答：『春天的力量沒有高下之分，花枝的長度自然有長短。』 僧人問：『這個是教義，那麼什麼是祖師西來意？』 禪師回答：『煙霧籠罩的村莊在三月里，別有一番春色。』 僧人問：『這樣說來，祖師的意和教義就毫不相干了？』 禪師回答：『有也不是沒有。』 僧人問：『如果這樣，施主就沾恩了。』 禪師回答：『只知道按照慣例吃飯。』 僧人禮拜。禪師於是說：『井底的烏鴉口銜白雪，七六五四三二一。神通隱現，變化無窮，都從此經而出。』 於是用拂子敲擊禪床一下，說：『豈不是從此經而出？』 又喝一聲，說：『豈不是從此經而出？』 因此，過去、現在、未來的一切諸佛，三十二大人相、八十種隨形好、十力、四無所畏、十八不共法，如果不是從此經而出，就不能成就。地前地后的一切菩薩，經歷三祇（三大阿僧祇劫），涉足五位（五種階位），斷除二障（煩惱障和所知障），明白一心，自利利他，修行進步，如果不是依據此經，就不能成就。一切緣覺、一切聲聞，觀察十二因緣空性，領悟四諦真理，得到八解脫，證得六神通，如果不是依據此經，就不能成就。乃至西天（印度）此土（中國）歷代祖師、古往今來一切知識（善知識），種種建立，種種施為，例如禾山打鼓、雪峰輥毬、臨濟三玄、洞山五位、巴陵銀碗里盛雪、雲門北斗里藏身，隱顯縱橫，千差萬別。
【English Translation】 English version: To give away the property to three rooms and let someone inherit it. If it's always like this, how can the Buddha-dharma be supreme? This is ruining the Sangha, and there will be retribution in this life, but one does not reflect on oneself. (etc.)
Zen Master Zhantang Zhun of Letan
Instructing the assembly. A monk asked: 'The Diamond Sutra says, 'All sages and saints are differentiated by the unconditioned dharma.' What is the unconditioned dharma?' The Zen master replied: 'The mud ox roars at the bottom of the water, and the wooden horse neighs in the fire.' The monk asked: 'Why are there differences?' The Zen master replied: 'The strength of spring has no high or low, and the branches of flowers are naturally short or long.' The monk asked: 'This is the teaching, so what is the meaning of the Patriarch's coming from the West?' The Zen master replied: 'In the misty village in March, there is a different kind of spring.' The monk asked: 'In that case, the Patriarch's meaning and the teaching are completely unrelated?' The Zen master replied: 'Having is not non-being.' The monk asked: 'If that is the case, the benefactor will receive grace.' The Zen master replied: 'Just know to eat according to the custom.' The monk bowed. The Zen master then said: 'The crow at the bottom of the well carries snow in its mouth, seven, six, five, four, three, two, one. Supernatural powers are hidden and revealed, with countless transformations, all coming from this sutra.' Then he struck the Zen bed once with the whisk and said: 'Isn't it coming from this sutra?' Then he shouted once and said: 'Isn't it coming from this sutra?' Therefore, all Buddhas of the past, present, and future, the thirty-two major marks, the eighty minor marks, the ten powers, the four fearlessnesses, and the eighteen unshared dharmas, if they do not come from this sutra, they cannot be accomplished. All Bodhisattvas before and after the ground, experiencing three kalpas (three great asamkhya kalpas), traversing five positions (five stages), cutting off two obstacles (affliction obstacle and knowledge obstacle), understanding the one mind, benefiting oneself and others, cultivating and progressing, if they do not rely on this sutra, they cannot be accomplished. All Pratyekabuddhas and all Sravakas, observing the emptiness of the twelve links of dependent origination, realizing the truth of the Four Noble Truths, obtaining the eight liberations, and attaining the six supernatural powers, if they do not rely on this sutra, they cannot be accomplished. Even the patriarchs of the Western Heaven (India) and this land (China), all the knowledgeable ones (good teachers) of the past and present, all kinds of establishments, all kinds of actions, such as Heshan beating the drum, Xuefeng rolling the ball, Linji's three mysteries, Dongshan's five ranks, Baling holding snow in a silver bowl, Yunmen hiding in the Big Dipper, hidden and revealed, vertical and horizontal, with thousands of differences.
萬別。若不依此經。即不能成就。是故金剛經中說。一切諸佛阿耨菩提之法皆從此經出。但是世出世間一切諸法。未有不從此經出者。佛之與法。且拈放一邊。且那個是此經。莫是以兩手舒空作展經勢么。莫是叉手當胸。進身三步么。又莫道最初是如是我聞。末後是信受奉行么。又莫是但莫著他文字語言么。又莫是但向料掉沒交涉處道一句便得么。若作如是見解。大似隔靴爬癢。若不作如是見解。畢竟作么生。遂以拂子擊禪床一下。云。須是恁么明得。茍能如是明得。于曉夕日用之間。未有一處而不聞法。是以金剛經中道。在在處處。即為有佛。一切法皆是佛法。恁么見得。一任三門頭舍掌。佛殿里燒香。寮舍里橫拈倒把。左卷右舒。擲去拋來。朝讀暮誦。這一卷經。若是展去也。豎窮三際。橫變十方。周沙界之群生。遍剎塵之品類。包羅萬有。統括二儀。無一法而不明。無一法而不顯。可謂是法門重疊。如雲起于長空。行解分披。似華鋪于錦上。言言見諦。情忘於二十七疑。句句朝宗。妙契於三十二分。有而不有。空而不空。明法界則一體同觀。說去來則威儀寂靜。窮微盡妙。豈不極於斯矣。其捲去也。更討甚麼一點墨。經頭邊只有一個以字不成。八字不是。不知是個甚麼字。設使須菩提解空第一。到這裡也只得目
【現代漢語翻譯】 現代漢語譯本： 萬萬不可。若不依照這部《金剛經》，就不能成就（佛果）。所以《金剛經》中說，一切諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法，都是從此經中產生。不只是世間和出世間的一切諸法，沒有不是從此經中產生的。佛和法，且先放在一邊。那麼，哪個是這部經呢？莫非是用兩手在空中舒展，做出展開經卷的姿勢嗎？莫非是雙手合十放在胸前，向前走三步嗎？又莫非是說最初是『如是我聞』（這樣我聽聞到），最後是『信受奉行』嗎？又莫非是隻要不執著于文字語言嗎？又莫非是隻要在思慮無法到達、沒有交涉之處說一句便可以了嗎？如果這樣理解，就像隔著靴子撓癢，毫無用處。如果不這樣理解，到底應該怎麼做呢？ 於是用拂塵敲了一下禪床，說：『必須這樣才能明白。』如果能夠這樣明白，在早晚的日常生活中，沒有一處不能聽到佛法。所以《金剛經》中說，『在在處處，即為有佛』。一切法都是佛法。這樣見解，就可以隨意在三門頭捨棄手掌（表示不再執著），在佛殿里燒香，在寮舍里橫放倒拿，左卷右舒，扔來拋去，早讀晚誦。這一卷經，如果是展開，豎著可以窮盡過去、現在、未來三際，橫著可以變化十方世界，周遍沙界中的群生，遍佈剎土微塵般的品類，包羅萬象，統括天地，沒有一法不明白，沒有一法不顯現。可以說是法門重重疊疊，像雲彩從長空中升起，修行和理解分開闡述，像鮮花鋪在錦緞上，言語都見真諦，情感忘卻了二十七疑，句句都歸於根本，巧妙地契合於三十二分。有而不執著于有，空而不執著于空，明白法界則一體同觀，說過去未來則威儀寂靜。窮盡細微之處，難道不是到了極點了嗎？ 如果捲起來，還要尋找什麼墨跡呢？經卷開頭只有一個『以』字不成，『八』字不是，不知道是個什麼字。假設須菩提（Subhuti，解空第一的弟子）解空第一，到了這裡也只能瞪大眼睛。
【English Translation】 English version: Absolutely not. If you do not rely on this Sutra, you cannot achieve (Buddhahood). Therefore, the Diamond Sutra says that all the Buddhas' Dharma of Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) comes from this Sutra. Not only all Dharmas of the mundane and supramundane realms, but there is nothing that does not come from this Sutra. Let's put aside the Buddha and the Dharma for now. Then, what is this Sutra? Is it stretching out your hands in the air, making a gesture of unfolding the Sutra? Is it putting your palms together in front of your chest, taking three steps forward? Or is it saying that the beginning is 'Thus have I heard,' and the end is 'Believe, accept, and practice'? Or is it just not being attached to words and language? Or is it just saying a sentence in a place where thoughts cannot reach and there is no connection? If you understand it this way, it's like scratching an itch through your boots, which is useless. If you don't understand it this way, what should you do? Then he struck the Zen bed with a whisk and said, 'You must understand it this way.' If you can understand it this way, in the daily life of morning and evening, there is no place where you cannot hear the Dharma. Therefore, the Diamond Sutra says, 'Everywhere, there is the Buddha.' All Dharmas are the Buddha Dharma. With this understanding, you can freely abandon your palms at the three gates (indicating no more attachment), burn incense in the Buddha hall, lay it down horizontally in the dormitory, roll it left and stretch it right, throw it back and forth, read it in the morning and recite it in the evening. If this Sutra is unfolded, vertically it can exhaust the three periods of past, present, and future, and horizontally it can transform the ten directions of the world, pervading the sentient beings in the sand realms, and covering the categories like dust in the Buddha lands, encompassing everything, and encompassing the heaven and earth, there is no Dharma that is not understood, and no Dharma that is not revealed. It can be said that the Dharma gates are layered upon layers, like clouds rising from the long sky, and the practice and understanding are explained separately, like flowers laid on brocade, every word sees the truth, emotions forget the twenty-seven doubts, and every sentence returns to the root, subtly matching the thirty-two divisions. Having without being attached to having, emptiness without being attached to emptiness, understanding the Dharma realm as one, speaking of past and future with dignified silence. Exhausting the subtle points, isn't it reaching the extreme? If it is rolled up, what traces of ink are you still looking for? At the beginning of the Sutra, there is only the character '以' (yi, 'with' or 'by means of') which is not complete, and the character '八' (ba, 'eight') is not correct, and it is not known what character it is. Suppose Subhuti (the foremost disciple in understanding emptiness) is the best at understanding emptiness, he can only stare blankly here.
瞪口呿。憶得昔日有一僧問睦州云。經頭以字不成。八字不是。未審是個甚麼字。睦州乃彈指一下。云。會么。僧云。不會。州云。上來表贊。無限聖因。蝦䗫𨁝跳上梵天。蚯蚓驀過東海。大眾。且道睦州當時為這僧說這個字。不說這個字。若道說。因甚麼睦州卻問這僧云。會么。若也明得。不唯使施主罪滅福生。亦乃自家平生慶快。其或未明。三德六味。施佛及僧。復喝一喝。曰。珍重。
太平佛鑒勤禪師
示眾。眾集。師曰。還委悉么。若也委悉。功不浪施。如或未然。彼此鈍置。欲知此事。覿面相呈。未語已前。早是蹉過。如金翅鳥王入阿盧大海。擊開雪浪。直取龍吞。眼睛定動之間。早已喪身失命。況乃低頭卜度。識路追尋。何啻白雲萬里。靈鋒寶劍。常露現前。亦能殺人。亦能活人。沙門眼目。涵蓋世界。把定乾坤。永無絲毫許滲漏。所以此事一塵才起。大地全收。在天地而不在天地。所以為蓋為載。其實未嘗蓋載。在日月而不在日月。所以能為照為照。其實未嘗照臨。在海岳而不在海岳。所以能為高為深。其實未嘗高深。在陰陽而不在陰陽。所以能生能殺。其實未嘗生殺。在雨露而不在雨露。所以能為濕為潤。其實未嘗濕潤。在雷霆而不在雷霆。所以能鼓動庶物。其實未嘗鼓動。在衲僧而不
【現代漢語翻譯】 現代漢語譯本： 瞪大眼睛，張開嘴巴（瞪口呿）。記得以前有個僧人問睦州禪師說：『經書的『頭』字，寫成『以』字卻又不像，寫成『八』字也不是，不知到底是個什麼字？』睦州禪師就彈了一下手指，說：『會了嗎？』僧人說：『不會。』睦州禪師說：『上來表達讚歎，有無限的殊勝因緣。』（意指讚歎此問的殊勝）『蝦蟆跳躍上了梵天，蚯蚓橫越過了東海。』各位，你們說睦州禪師當時是為這個僧人說了這個字，還是沒說這個字？如果說是說了，為什麼睦州禪師卻問這個僧人說『會了嗎？』如果明白了，不僅能使施主的罪業消滅，福報增長，也能使自己平生感到慶幸快樂。如果還不明白，（就把）三德六味的食物，施捨給佛和僧人。（說完）又喝了一聲，說：『珍重。』
太平佛鑒勤禪師
（佛鑒勤禪師）向大眾開示。大眾聚集。禪師說：『還明白了嗎？』如果明白了，（施捨的）功德就不會白費。如果還不明白，彼此都耽誤了。想要知道這件事，就要面對面地呈現。還沒說話之前，就已經錯過了。就像金翅鳥王進入阿盧大海，擊開雪浪，直接抓取龍吞食。眼睛稍微一動，就已經喪身失命。更何況是低頭猜測，按圖索驥。那和白雲萬里有什麼區別？靈鋒寶劍，常常顯露在眼前，既能殺人，也能救人。沙門的眼目，能包容整個世界，掌握天地乾坤，沒有絲毫的疏漏。所以這件事，只要有一點點塵埃升起，整個大地都會被它包含。它存在於天地之間，卻又不侷限於天地之間，所以能覆蓋、能承載，但實際上卻未曾覆蓋、承載。它存在於日月之間，卻又不侷限於日月之間，所以能照耀，但實際上卻未曾照耀。它存在於山嶽之間，卻又不侷限於山嶽之間，所以能高聳、能深邃，但實際上卻未曾高聳、深邃。它存在於陰陽之間，卻又不侷限於陰陽之間，所以能生、能殺，但實際上卻未曾生、未曾殺。它存在於雨露之間，卻又不侷限於雨露之間，所以能濕潤，但實際上卻未曾濕潤。它存在於雷霆之間，卻又不侷限於雷霆之間，所以能鼓動萬物，但實際上卻未曾鼓動。它存在於衲僧（nà sēng，指僧人）之中，卻又不
【English Translation】 English version: Staring wide-eyed and gaping (Deng Kou Qie). I remember a monk once asked Zen Master Muzhou, 'The 'head' character of a sutra, written as the character 'yi' (以) is not quite right, and written as the character 'ba' (八) is also incorrect. I wonder, what character is it?' Zen Master Muzhou then snapped his fingers and said, 'Do you understand?' The monk said, 'I don't understand.' Zen Master Muzhou said, 'Come forward and express praise, there are infinite auspicious causes.' (implying the auspiciousness of the question) 'A toad leaps up to the Brahma heaven, an earthworm crosses the Eastern Sea.' Everyone, tell me, did Zen Master Muzhou speak this character for the monk at that time, or did he not speak it? If he spoke it, why did Zen Master Muzhou ask the monk, 'Do you understand?' If you understand, not only will the donor's sins be extinguished and blessings increased, but you will also feel fortunate and happy in your life. If you still don't understand, (then take) food of three virtues and six flavors, and give it to the Buddha and the monks. (After speaking) he shouted again and said, 'Take care.'
Zen Master Fo Jian Qin of Taiping
(Zen Master Fo Jian Qin) gave a Dharma talk to the assembly. The assembly gathered. The Zen master said, 'Do you understand yet?' If you understand, the merit (of giving) will not be wasted. If you still don't understand, you are delaying each other. If you want to know this matter, you must present it face to face. Before you even speak, you have already missed it. It's like the Golden-Winged Bird King entering the Aluo Great Sea, striking open the snow waves, and directly seizing the dragon to devour. With the slightest movement of the eyes, one has already lost life and limb. How much more so if one lowers one's head to guess and follow the tracks? What difference is there from ten thousand miles of white clouds? The sharp-edged precious sword is always revealed before you, capable of both killing and saving people. The eye of a Shramana (śrāmaṇa, a wandering ascetic), can encompass the entire world, grasping the universe, without the slightest leakage. Therefore, this matter, as soon as a speck of dust arises, the entire earth is contained within it. It exists in heaven and earth, yet is not limited by heaven and earth, so it can cover and carry, but in reality, it has never covered or carried. It exists in the sun and moon, yet is not limited by the sun and moon, so it can illuminate, but in reality, it has never illuminated. It exists in the mountains, yet is not limited by the mountains, so it can be high and deep, but in reality, it has never been high or deep. It exists in yin and yang, yet is not limited by yin and yang, so it can create and destroy, but in reality, it has never created or destroyed. It exists in rain and dew, yet is not limited by rain and dew, so it can moisten, but in reality, it has never moistened. It exists in thunder, yet is not limited by thunder, so it can stir all things, but in reality, it has never stirred. It exists in the Sangha (saṃgha, the Buddhist monastic order), yet is not
在衲僧。且道能個甚麼。切忌道著。室中兄弟。纍纍求說。久坐看話。無所趣向。欲得半月十日普請入室。一次舉覺古今因緣。提掇肴訛。貴得有所滋益。既然相諾。豈謂起動在上尊宿。兄弟曲賜見臨。言詞鄙俚。無可辨聽。殊深愧悚。然此間為入室兄弟說話。言語似乎太殺近前。幸望諸宿德亮察。不以見疑。即為幸甚。每見學道兄弟。有者不求省悟。唯務言說。要會他古人因緣。豈非大錯。他古人只是一期對病施方。隨機發藥。遂有如許多葛藤路門。如標月指頭。敲門瓦子。意只是假扣開門。因標見月。儻得門開月現。瓦子指頭何用之有。所以諸佛出世。隨宜說法。廣設多門。如握空拳。以止悲啼之子。學道兄弟若無省悟。設使智如流水。辯若懸河。倒唸得一大藏教。于這事上轉沒交涉。參須實參。悟須實悟。研窮教徹底去。不是今日下得一轉語。明日過得一則因緣。古今因緣。數若河沙。有甚休歇。畢竟不明心地。如何了達生死。只如達磨初來時。未有許多因緣。為甚有人悟道。不可道他是聖人。我是凡夫。這個事上。不論凡聖優劣。是以古今因緣。大似世間地符關契相似。山河大地。廣闊無邊。于中置得少許田園物產。便以立個關契。分個界分。投官押印。深藏篋笥。以為己有。忽若一朝踏著。皆屬自己。從前
地符關契何用。佛法大海。廓周沙界。不屬方隅。參學之人見不透脫。于情識上自分界分。咬得一言半句。以為奇特。于宗師邊相求印證。宗師家事不獲已。以冬瓜印子印定。自此一人傳一人以為究竟。忽若一朝金剛眼開。照破四天下。說甚麼聲色道眼。識情唯心。說甚麼權實平常。差別異智。都盧是個甚麼。明眼漢。沒窠臼。突然地蕩蕩無依。七縱八橫。一切臨時把來便用。我為法王。於法自在。誰肯倚他門戶。傍他墻壁。奉勸兄弟。但明心地。莫愁不會因緣。古今因緣也不道。一時不看。但將一則去。看得透。千則萬則皆同。若道會得這一則。未會那一則。決定未是。試與你舉尋常大家知底因緣和會將來看。是同是別。只如釋迦世尊。王宮降誕。才出母胎。叫一聲。見人不會。遂一手指天。一手指地。云。天上天下。唯我獨尊。且道明個甚麼邊事。後於涅槃會上拈一枝華。以青蓮目顧視迦葉。迦葉微笑。世尊遂云。吾有正法眼藏。涅槃妙心。分付摩訶迦葉。又是甚麼道理。莫是與前來不同么。武帝問達磨。如何是聖諦第一義。磨云。廓然無聖。帝云。對朕者誰。磨云。不識。又是個甚麼道理。二祖禮拜。依位而立。磨云。汝得吾髓。喚作兩般。得么。六祖一日云。汝等諸人速理舟楫。吾欲歸新州。僧云。和尚去了
【現代漢語翻譯】 現代漢語譯本 地符關契有什麼用呢？佛法如大海般廣闊，周遍整個宇宙，不侷限於任何方位。參學的人如果不能徹底領悟，就會在情識上自我設限，抓住一言半句就覺得很特別，還跑到宗師那裡尋求印證。宗師迫不得已，就像用冬瓜印章一樣蓋個印，從此一人傳一人，以為這就是最終的真理。一旦有一天金剛眼打開，照破整個世界，還說什麼聲色、道眼、識情、唯心？還說什麼權實、平常、差別、異智？所有這些又算得了什麼呢？真正有眼力的人，是沒有固定模式的，能夠突然地、無所依賴地自由馳騁，縱橫自如，一切都根據當時的情況拿來應用。『我為法王，於法自在』，誰願意依靠別人的門戶，依傍別人的墻壁呢？奉勸各位，只要明白自己的心性，不要擔心不會運用因緣。古今的因緣，一時不看也罷。只要將一個公案參透，千個萬個公案都是一樣的。如果說會了這個公案，不會那個公案，那肯定是沒有真正領悟。我來舉一個尋常大家都知道的因緣公案，和大家一起參詳，看看是相同還是不同。比如釋迦世尊在王宮降生時，剛從母胎出來，叫了一聲，見人們不明白，就一手指天，一手指地，說：『天上天下，唯我獨尊。』這又說明了什麼呢？後來在涅槃法會上，拈起一枝花，用青蓮般的眼睛看著迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱），迦葉微笑。世尊就說：『我有正法眼藏，涅槃妙心，交付給摩訶迦葉（Mahākāśyapa）。』這又是什麼道理呢？莫非是和前面所說的不同嗎？梁武帝問達磨（Bodhidharma，中國禪宗初祖）：『什麼是聖諦第一義？』達磨（Bodhidharma）說：『廓然無聖。』武帝問：『那面對朕的是誰？』達磨（Bodhidharma）說：『不識。』這又是什麼道理？二祖慧可（Huike，禪宗二祖）禮拜后，依位而立。達磨（Bodhidharma）說：『你得到了我的髓。』難道可以看作是兩回事嗎？六祖慧能（Huineng，禪宗六祖）有一天說：『你們這些人快點整理船隻，我要回新州去了。』僧人問：『和尚走了
【English Translation】 English version What is the use of earthly symbols and contracts? The Buddha-dharma is like a vast ocean, encompassing the entire universe, not confined to any particular direction. Those who study it, if they cannot see through it completely, will limit themselves with their emotions and perceptions, clinging to a word or half a sentence, thinking it is something special, and seeking confirmation from a master. The master, having no choice, stamps it like a winter melon seal, and from then on, one person passes it on to another, thinking it is the ultimate truth. Suddenly, one day, the vajra eye opens, illuminating the entire world. What is there to say about sound and form, the eye of the Tao, discriminating consciousness, or the mind-only? What is there to say about provisional and real, ordinary, difference, or different wisdom? What are all these things anyway? A truly discerning person has no fixed pattern, able to roam freely and independently, using everything at hand according to the situation. 'I am the Dharma King, free in the Dharma.' Who would want to rely on someone else's gate or lean against someone else's wall? I advise you, brothers, just understand your own mind-ground, and don't worry about not knowing how to use conditions. It doesn't matter if you don't look at the conditions of the past and present for a while. Just penetrate one koan, and thousands of koans will be the same. If you say you understand this koan but not that koan, then you definitely haven't understood it. Let me give you a common koan that everyone knows, and let's examine it together to see if it is the same or different. For example, when Śākyamuni Buddha (釋迦世尊) was born in the royal palace, as soon as he came out of his mother's womb, he cried out, and seeing that people didn't understand, he pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.' What does this explain? Later, at the Nirvana assembly, he held up a flower and looked at Mahākāśyapa (迦葉) with his blue lotus eyes, and Mahākāśyapa (迦葉) smiled. The Buddha then said, 'I have the treasury of the true Dharma eye, the wonderful mind of Nirvana, which I entrust to Mahākāśyapa (摩訶迦葉).' What is the reason for this? Is it different from what was said before? Emperor Wu asked Bodhidharma (達磨), 'What is the first principle of the highest truth?' Bodhidharma (達磨) said, 'Vast emptiness, nothing holy.' The Emperor asked, 'Then who is facing me?' Bodhidharma (達磨) said, 'I don't know.' What is the reason for this? The Second Patriarch Huike (慧可) bowed and stood in his place. Bodhidharma (達磨) said, 'You have obtained my marrow.' Can this be seen as two different things? One day, the Sixth Patriarch Huineng (慧能) said, 'All of you quickly prepare the boats, I want to return to Xinzhou.' The monks asked, 'Venerable Master, after you leave
幾時回。祖云。葉落歸根。來時無口。不可也是別有道理么。只如馬大師一喝。百丈三日耳聾。還彆著得個道理得么。其他德山棒．臨濟喝．雪峰輥毬．俱𦙆豎指．道吾作舞．秘魔擎叉．丹霞燒木佛．趙州勘婆子。種種多端較量。將來與釋迦老子一手指天。一手指地。如合符契。毫髮無差。有般底見人恁么說話。便道但明取道眼因緣。其他微細儱侗。會卻便休。殊不知自是你儱侗。只個道眼因緣名字。千錯萬錯了也。有底道。若恁么。只如洞山五位君臣．三種滲漏．臨濟四料簡．近代浮山九帶．薦福兩種。自己不可也只是一同。古人因甚有許多類聚編排。殊不知正是一同。只為一同。所以古人類聚編排。若是開悟之士。觀來毫髮無異。情解之流。萬別千差。是以古人云。镕瓶盤釵釧為一金。攪酥酪醍醐為一昧。若是微底漢。也不必如此。瓶盤釵釧本是一金。酥酪醍醐元是一味。何須镕攪。又見一般兄弟。認得個昭昭靈靈。動轉施為。便道會了也。到處要人印證。揚眉眴目。合掌擎拳。一棒一喝。皆是我心全體。恁么來開口便是。且道還當也不當。可謂百千大海棄之。唯認一浮漚體。目為全潮。此事無限量。不可思議之事。豈可將有作思惟。限量情識。擬議測度得及。豈不見教中道。如取螢火燒須彌山。縱經塵劫。終不
【現代漢語翻譯】 現代漢語譯本 問：什麼時候回去？ 祖師回答：『葉落歸根』（樹葉凋落最終迴歸樹根）。 問：來的時候沒有口，難道其中沒有別的道理嗎？ 問：比如馬祖（Mazu，唐代禪師）一聲棒喝，百丈（Baizhang，唐代禪師）三天耳聾，難道其中沒有別的道理可尋嗎？ 還有德山（Deshan，唐代禪師）的棒、臨濟（Linji，唐代禪師）的喝、雪峰（Xuefeng，唐代禪師）的拋球，以及俱胝（Juzhi，唐代禪師）豎起一指、道吾（Daowu，唐代禪師）作舞、秘魔（Mimo，唐代禪師）擎起叉子、丹霞（Danxia，唐代禪師）焚燒木佛、趙州（Zhaozhou，唐代禪師）勘驗老婦。種種多端的較量，都與釋迦老子（Shakyamuni，佛教創始人）一手指天、一手指地，如同符契相合，毫髮不差。 有一種人，見到別人這樣說話，就說只要明白道眼因緣，其他細微之處可以含糊過去，會了就行。殊不知正是你自己在含糊。僅僅是『道眼因緣』這個名字，就已經千錯萬錯了。 有的人說，如果這樣，那麼洞山（Dongshan，唐代禪師）的五位君臣、三種滲漏，臨濟（Linji，唐代禪師）的四料簡，近代浮山（Fushan，宋代禪師）的九帶，薦福（Jianfu，宋代禪師）的兩種，自己難道也只是一樣嗎？古人為什麼有這麼多類聚編排？殊不知正是一樣，正因為一樣，所以古人才會類聚編排。如果是開悟的人，看來毫髮無異；如果是執著于情解的人，則會覺得萬別千差。所以古人說：『熔化瓶盤釵釧成為一金，攪動酥酪醍醐成為一味。』如果是淺薄的人，也不必如此，瓶盤釵釧本來就是一金，酥酪醍醐原本就是一味，何須熔化攪動？ 又見到一些人，認識到昭昭靈靈，一舉一動，便說自己會了，到處要人印證，揚眉瞬目，合掌擎拳，一棒一喝，都是我心的全體，這樣來開口就說。且說這還恰當嗎？可謂是將百千大海拋棄，只認一個浮漚（水泡）的體性，就當做是整個潮水。這件事是無的，不可思議的事情，怎麼可以用有為的思惟、情識來擬議測度呢？豈不見經中說：『如同用螢火去燒須彌山（Sumeru，佛教中的聖山），縱然經過無數劫，終究不能。』
【English Translation】 English version Question: When will you return? The Patriarch replied: 'Leaves fall and return to their roots.' (Leaves wither and eventually return to the roots). Question: When coming, there was no mouth; isn't there another principle within that? Question: For example, Mazu's (Mazu, a Chan master of the Tang Dynasty) shout caused Baizhang (Baizhang, a Chan master of the Tang Dynasty) to be deaf for three days. Isn't there another principle to be found in that? There's also Deshan's (Deshan, a Chan master of the Tang Dynasty) stick, Linji's (Linji, a Chan master of the Tang Dynasty) shout, Xuefeng's (Xuefeng, a Chan master of the Tang Dynasty) rolling the ball, as well as Juzhi (Juzhi, a Chan master of the Tang Dynasty) raising a finger, Daowu (Daowu, a Chan master of the Tang Dynasty) dancing, Mimo (Mimo, a Chan master of the Tang Dynasty) holding up a trident, Danxia (Danxia, a Chan master of the Tang Dynasty) burning a wooden Buddha, and Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) examining an old woman. All sorts of diverse comparisons are like Shakyamuni (Shakyamuni, the founder of Buddhism) pointing one finger to the sky and one finger to the earth, matching like a tally, without the slightest difference. There are those who, upon seeing others speak like this, say that as long as one understands the 'eye of the Way' (道眼) and its causes and conditions (因緣), other subtle details can be glossed over, and it's fine to just understand that much. Little do they know that it is precisely they who are being vague. Just the name 'eye of the Way' and its causes and conditions is already a thousand times wrong. Some say, 'If that's the case, then Dongshan's (Dongshan, a Chan master of the Tang Dynasty) Five Ranks of Sovereign and Minister (五位君臣), Three Leakages (三種滲漏), Linji's (Linji, a Chan master of the Tang Dynasty) Four Distinctions (四料簡), the modern Fushan's (Fushan, a Chan master of the Song Dynasty) Nine Belts (九帶), and Jianfu's (Jianfu, a Chan master of the Song Dynasty) Two Kinds (兩種), are they all just the same?' Why did the ancients have so many classifications and arrangements? Little do they know that they are precisely the same. It is because they are the same that the ancients classified and arranged them. To an enlightened person, they appear without the slightest difference; to those attached to emotional understanding, they seem vastly different. Therefore, the ancients said, 'Melt down bottles, dishes, hairpins, and bracelets into one gold; stir together ghee, yogurt, and cream into one flavor.' If one is shallow, there's no need to do even that. Bottles, dishes, hairpins, and bracelets are originally one gold; ghee, yogurt, and cream are originally one flavor. Why bother melting and stirring? Also, I see some people who, upon recognizing the clear and bright awareness (昭昭靈靈) in their actions and movements, say they have understood and go everywhere seeking confirmation, raising their eyebrows, winking, joining their palms, raising their fists, a stick, a shout—all of it is the entirety of my mind. They open their mouths and speak like this. But is that appropriate? It can be said that they abandon the hundreds of thousands of great oceans and only recognize the nature of one floating bubble (浮漚), mistaking it for the entire tide. This matter is without **. How can inconceivable matters be conceived and measured by conditioned thought and ** consciousness? Haven't you seen it said in the teachings: 'Like using a firefly to burn Mount Sumeru (Sumeru, the sacred mountain in Buddhism), even after countless eons, it will ultimately fail.'
能著。又道。有作思惟。從有心起。皆是六塵妄想緣氣。非實心體。又道。虛妄浮心。多諸巧見。不能成就圓覺方便。正是此矣。然則真妄同源。妄因真立。其奈少有窮徹根源。多是緣枝逐葉。返成弄影底漢。果若窮徹法源。動靜去來皆如來藏。如或未然。只是認賊為子。其家財寶終不成就。返被情塵業識蔽塞。靈源妙智光明不能發露。大用不得現前。大丈夫自有彌天意氣。匝地威風。威音不遙。彌勒不后。忽若道眼頓開。坐斷毗盧頂𩕳。不見有祖佛出世。天下老和尚瞻仰有分。恁么說話。對諸作者面前。大似炫耀見知。塵瀆清聆。然通心之士。言外見意。情妄之流。未免輕笑。記得天柱開山崇慧禪師云。祖師西來似賣卜漢。見你不會。為你鉆破卦文。吉㐫才生。在你分上一時自看。時有僧問。如何是賣卜底人。曰。出門便不中也。若是山僧即不然。祖意西來似鴉鳴相。以吉㐫將兆。報人先知。世人不會。卻謂鴉鳴喚作妖。送㐫於人。返遭斥逐。鴉儻不鳴。吉㐫自定。雖本用好心。不得奸報。忽有個出來道。適來說今古因緣。無許多般事。如今卻作恁么說話。豈非語自相違。但向伊道。這裡別有好處。待你作老鴉。我卻向你說。久立。
天寧佛果圓悟勤禪師
心要。示隆知藏曰。有祖以來。唯務單傳直指
【現代漢語翻譯】 現代漢語譯本： 能著。又說，若有思惟造作，皆從有心而起，這些都是六塵（色、聲、香、味、觸、法）的虛妄念想，是因緣和合之氣，並非真實的心體。又說，虛妄浮動的心，生出許多巧詐的見解，不能成就圓滿覺悟的方便法門，說的正是這種情況。既然如此，真與妄本是同源，妄是因真而立。可惜很少有人能徹底窮究其根源，大多是追逐枝葉，反而成了弄影之人。如果真能窮盡法源，那麼動靜去來皆是如來藏（一切眾生本具的清凈覺性）。如果不能這樣，就只是認賊作子，家裡的財寶終究不能保全，反而被情慾塵勞和業識所矇蔽，靈妙的智慧光明不能顯發，廣大的作用不能顯現於前。大丈夫自有瀰漫天地的意氣，充塞大地的威風。威音王佛（過去佛名）不遙遠，彌勒佛（未來佛名）不遲后。忽然道眼頓開，截斷毗盧遮那佛（報身佛名）的頂髻，不見有祖師佛陀出世，天下老和尚也有瞻仰的份。這樣說話，在那些有作為的人面前，好像是在炫耀自己的見解，玷污了清凈的聽聞。然而通達心性的人，能在言語之外領會其意；執著于情慾妄想的人，難免會輕視嘲笑。記得天柱山開山崇慧禪師說：『祖師西來好像賣卦算命的人，見你不會，為你鉆破卦文，吉兇才生。在你分上一時自看。』當時有僧人問：『如何是賣卦算命的人？』禪師說：『出門便不中也。』若是山僧我就不同，祖師西來的意旨好像烏鴉鳴叫看相，用吉兇來預兆，報人先知。世人不會，卻說烏鴉鳴叫是妖怪，把兇事送給人，反而遭到斥逐。烏鴉如果不鳴叫，吉兇自然註定。雖然本意是好的，卻得不到好的回報。』忽然有個人出來說：『剛才說今古因緣，沒有這麼多事，如今卻這樣說話，豈不是言語自相矛盾？』只須對他說：『這裡別有好處，等你作了老鴉，我再向你說。』站得太久了。
天寧佛果圓悟勤禪師
心要。開示隆知藏說：有祖師以來，只務于單傳直指（不立文字，直指人心）
【English Translation】 English version: It is possible. Furthermore, it is said that any thought or contemplation that arises from a conditioned mind is merely the deluded and illusory energy of the six dusts (form, sound, smell, taste, touch, and dharma), not the true substance of the mind. It is also said that a deluded and floating mind produces many cunning views and cannot achieve the expedient means of perfect enlightenment. This is precisely what is being referred to. If this is the case, then truth and delusion share the same source, and delusion arises because of truth. It is a pity that few people thoroughly investigate the root source; most chase after branches and leaves, ultimately becoming shadow-playing individuals. If one truly exhausts the source of the Dharma, then all movement and stillness, coming and going, are the Tathagatagarbha (the pure, enlightened nature inherent in all beings). If this is not the case, then one is merely recognizing a thief as one's own child, and the family's treasures will never be secured. Instead, one will be obscured by emotional defilements and karmic consciousness, and the light of spiritual wisdom will not be revealed, and great function cannot manifest. A great person possesses a heaven-encompassing spirit and an earth-filling dignity. Dipamkara Buddha (past Buddha) is not far away, and Maitreya Buddha (future Buddha) is not late. If one's eye of the Dao suddenly opens, severing the crown of Vairochana Buddha (Dharmakaya Buddha), one will not see any ancestral Buddhas appearing in the world, and all the old monks in the world will have a share in paying homage. Speaking in this way, in front of those who are engaged in practice, it seems like showing off one's knowledge and defiling pure listening. However, those who understand the mind will see the meaning beyond the words; those who are attached to emotions and delusions will inevitably look down upon and laugh. I remember that Zen Master Chonghui, the founder of Tianzhu Mountain, said: 'The patriarch's coming from the West is like a fortune teller. Seeing that you don't understand, he drills through the hexagrams for you, and good and bad luck arise. It's up to you to look at it yourself for a while.' At that time, a monk asked: 'What is a fortune teller?' The master said: 'Going out the door, he is no longer accurate.' If it were this mountain monk, it would be different. The meaning of the patriarch's coming from the West is like a crow cawing, using good and bad luck to foreshadow and inform people in advance. The world does not understand, but says that the crow's cawing is a demon, sending bad luck to people, and instead being rejected. If the crow does not caw, good and bad luck are naturally determined. Although the original intention is good, one does not receive good rewards.' Suddenly someone comes out and says: 'Just now you said that the causes and conditions of the past and present are not so many things, but now you speak like this, isn't it a contradiction?' Just say to him: 'There is something else good here. When you become a crow, I will tell you.' Standing for too long.
Zen Master Yuanwu Keqin of Foguo Temple in Tianning
The essentials of the mind. Instructing Zhi Zang, he said: Since the time of the patriarchs, the only task has been the single transmission and direct pointing (not establishing words, directly pointing to the human mind).
。不喜帶水拖泥。打露布。列窠窟鈍置人。蓋釋迦老子三百餘會。對機設教。立世垂範。大段周遮。是故最後徑捷省要。接最上機。雖自迦葉。二十八世少示機關。多顯理智。至於付授之際。靡不直面提持。如倒剎竿．碗水投針．示圓光相．執赤幡．把明鑑。說如鐵橛子傳法偈。達磨破六宗。與外道立義。天下太平。翻轉我天你狗。皆神機迅捷。非擬議思惟所測。暨到梁游魏。尤復顯言。教外別行。單傳心印。六代傳衣。所指顯著。逮曹溪大鑒。詳示說通宗通。歷涉既久。具正眼大解脫宗師。變革通途。俾不滯名相。不墮理性言說。放出活卓卓地。脫灑自由。妙機遂見。行棒行喝。以言遣言。以機奪機。以毒攻毒。以用破用。所以流傳七百來年。支分派別。各擅家風。浩浩轟轟。莫知紀極。然鞠其歸著。無出直指人心。心地既明。無絲毫隔礙。脫去勝負。彼我是非。知見解會。透到大休大歇安穩之場。豈有二致。所謂百川異流。同歸于海。要須是個向上根器。具高識遠見。有紹隆佛祖志氣。然後能深入閫奧。徹底信得及。直下把得住。始可印證。堪為種草。舍此切宜寶秘慎詞。勿作容易放行也。五祖老師平生孤峻。少許可。干嚗嚗地壁立。只靠此一著。常自云。如倚一座須彌山。豈可落虛弄滑頭瞞人。把個沒滋味鐵酸
【現代漢語翻譯】 現代漢語譯本：不喜歡拖泥帶水。公開揭露，將人才埋沒在不適合的位置。釋迦牟尼佛三百多次的法會，都是針對不同根器的眾生而設立教法，為世人樹立典範，可謂用心良苦。因此，最終才有了直接、快速、簡要的方式，來接引最上根器的眾生。雖然從迦葉（Mahākāśyapa，釋迦十大弟子之一，禪宗初祖）開始，二十八代祖師略微展示一些機鋒，更多的是顯現理智，但到了傳授衣缽的關鍵時刻，無不直接提持，例如倒豎剎竿、碗中投針、展示圓光相、執持紅幡、手持明鏡，以及說出如鐵橛子般的傳法偈。達摩（Bodhidharma，禪宗始祖）破斥六宗，與外道辯論立義，天下太平。將『我天你狗』的觀念徹底翻轉，這些都是神機迅捷，非擬議思惟所能測度的。到了梁朝遊歷魏國，更是明確提出『教外別傳，單傳心印』。六代傳衣，所指非常顯著。到了曹溪慧能（Huineng，禪宗六祖），詳細闡述了說通和宗通。經歷漫長的時間，具備正眼和大解脫的宗師們，變革了通常的做法，使人不執著于名相，不落入理性言說，放出了活潑潑的、灑脫自由的妙機。於是有了行棒行喝，以言遣言，以機奪機，以毒攻毒，以用破用的手段。因此流傳七百多年，支分派別，各自擅長家風，浩浩蕩蕩，無邊無際。然而追究其最終歸宿，無非是直指人心。心地一旦明瞭，就沒有絲毫隔閡，脫去勝負、彼此是非、知見解會，到達徹底休息、安穩的境地，豈會有什麼兩樣？這就是所謂的百川異流，同歸于海。必須要是有向上根器的人，具備高遠的見識，有繼承和發揚佛祖事業的志氣，然後才能深入堂奧，徹底信得過，當下把握得住，才可以印證，堪為法種。除此之外，切切要珍藏保密，謹慎言辭，不要輕易放行。五祖弘忍（Hongren，禪宗五祖）老師平生孤高峻峭，很少許可他人，像乾巴巴的墻壁一樣壁立千仞，只靠這一著。常常自己說，如同依靠一座須彌山（Sumeru，佛教宇宙觀中的聖山），豈可虛偽狡猾地欺騙人，把個沒滋味、鐵酸的道理拿出來。
【English Translation】 English version: He dislikes being ambiguous and dragging things out. He exposes things openly and leaves talented people in unsuitable positions. Śākyamuni Buddha, in his three hundred plus assemblies, established teachings tailored to different capacities, setting examples for the world, which was truly painstaking. Therefore, in the end, there was a direct, quick, and concise method to receive those of the highest capacity. Although from Mahākāśyapa (one of the ten great disciples of Śākyamuni, the first patriarch of Zen) onwards, the twenty-eight generations of patriarchs slightly displayed some subtle mechanisms, they mostly revealed reason and wisdom. However, when it came to the crucial moment of transmitting the robe, they all directly pointed and held up, such as inverting the flagpole, throwing a needle into a bowl of water, displaying the halo, holding the red banner, holding the bright mirror, and speaking the Dharma transmission verse like an iron stake. Bodhidharma (the founder of Zen) refuted the six schools, debated and established principles with heretics, and the world was at peace. Completely reversing the concept of 'my heaven, your dog,' these were all swift divine mechanisms, beyond the measurement of deliberation and thought. When he traveled to the Liang and Wei dynasties, he explicitly stated 'a separate transmission outside the teachings, a single transmission of the mind seal.' The transmission of the robe through six generations was very clear in its indication. When it came to Huineng (the sixth patriarch of Zen) at Caoxi, he explained in detail the understanding of speech and the understanding of the doctrine. After a long period of time, masters with the true eye and great liberation transformed the usual practices, so that people would not be attached to names and forms, nor fall into rational speech, releasing a lively, free, and uninhibited subtle mechanism. Thus, there were methods of wielding the staff and shouting, using words to dismiss words, using mechanisms to seize mechanisms, using poison to attack poison, and using function to break function. Therefore, it has been transmitted for more than seven hundred years, with branches and factions, each excelling in its own family style, vast and boundless. However, tracing its ultimate destination, it is nothing more than directly pointing to the human mind. Once the mind ground is clear, there is no slightest obstruction, shedding victory and defeat, right and wrong, knowledge and understanding, reaching the realm of complete rest and peace, how could there be any difference? This is what is called hundreds of rivers flowing differently, but all returning to the sea. It is necessary to have someone with an upward capacity, possessing high vision and foresight, and having the ambition to inherit and promote the Buddha's and patriarchs' cause, then they can deeply enter the inner sanctum, completely trust, and grasp it directly, then they can be certified and be worthy of planting the seeds of Dharma. Apart from this, it is essential to treasure and keep it secret, be cautious in words, and do not easily let it go. Master Hongren (the fifth patriarch of Zen) was solitary and stern throughout his life, rarely approving of others, like a dry and bare wall standing tall, relying only on this one point. He often said to himself, like relying on a Mount Sumeru (the sacred mountain in Buddhist cosmology), how can one be false and cunning, deceiving people, and bringing out a tasteless, iron-sour principle.
䭑劈頌拈似學者。令咬嚼。須待渠桶底子脫。喪卻如許惡知惡見。胸次不掛絲毫。透得淨盡。始可下手鍛鍊。方禁得拳趯。然後示以金剛王寶劍。度其果能踐履負荷。凈然無一事。山是山。水是水。更應轉向那邊千聖籠羅不住處。便契乃祖以來所證傳持正法眼藏。及至應用為物。仍當驅耕夫牛。奪饑人食。證驗得十成無滲漏。即是本家道流也。摩竭陀國。親行此令。少林面壁。全提正宗。而時流錯認。遂尚泯默。以為無縫罅。無摸索。壁立萬仞。殊不知本分事。恣情識摶量。便為高見。此大病也。從上來事。本不如是。巖頭云。只露目前些子個如擊石火。閃電光。若措不得。不用疑著。此是向上人行履處。除非知有。莫能知之。趙州喫茶去．秘魔擎叉．雪峰輥毬．禾山打鼓．俱胝一指．歸宗拽石．玄沙未徹．德山棒．臨濟喝。並是透底。直截剪斷葛藤。大機大用。千差萬別。會歸一源。可以與人解黏去縛。若隨語作解。即須與本分草料。譬如十斛驢乳。只以一滴師子乳。悉皆迸散。要腳下傳持。相繼綿遠。直須不徇人情。勿使容易。乃端的也。末後一句。始到牢關。誠哉是言。透脫死生。提待正印。全是此個時節。唯踏著上頭關棙子底。便諳悉也。隆公知藏。湖湘投機。往還北山十餘年。真探賾精通本色衲子。遂舉分
席訓徒。已三載。予被 睿旨。移都下天寧。欲得法語。以表道契。因為出此數段。宣和六年十二月中浣。佛果老僧書。
龍門佛眼遠禪師
示眾曰。如今直下通道是也。已名不唧𠺕者。況更不能直下信得。又堪作甚麼。直下通道是何名不唧𠺕者。從前許多時甚麼處去來。須知已失一橛了也。便見從前不了底。卻成分外之見。我觀從上古人。有從迷得悟者。所有流佈。皆是從迷得悟法門。有悟了知迷者。所以流佈。皆是悟了知迷法門。有無迷無悟者。所以流佈。皆是無迷無悟法門。其次來迷外得悟者亦甚多。固不足道。況不知悟。亦不了迷。此正是凡夫也。從上南泉歸宗諸人。方喚作無迷無悟之見。如今學者也趁口說無迷無悟。又何曾到來。不得容易出言。蓋為你有疑在。我今問你一件事。初入母胎時。將得甚麼物來。你來時並無一物。只有個心識。又無形無貌。及至死時。棄此五蘊擔子。亦無一物。只有個心識。如今行腳入眾中者個是主宰也。如今問你。受父母氣分精血。執受名為我身。始於出胎。漸漸長成此身。皆屬我也。且道屬你。不屬你。若道屬你。初入胎時並不將一物來。此個父母精血幾時屬你。又只合長在百年。依舊拋卻死屍。又何曾屬你。若言不屬。見今一步也少不得。罵時解嗔。痛時能
【現代漢語翻譯】 現代漢語譯本： 佛果老和尚訓誡弟子。已經三年了。我奉皇上的旨意，移居到京城的天寧寺。想得到佛法開示，以表明我們師徒之間的道義。因此寫下這幾段話。宣和六年十二月中旬。佛果老僧書。
龍門佛眼遠禪師
開示大眾說：『現在當下就相信「是」這個道理，就已經可以稱作「不唧𠺕」的人了（形容有作為，不平庸）。更何況不能當下就相信的，又能做什麼呢？當下相信的「是」是什麼，才稱作「不唧𠺕」的人呢？從前那麼長的時間都到哪裡去了？要知道已經失去了一部分了。這樣就看到從前不明白的，卻成了額外的見解。我看從前的古人，有從迷惑而得到覺悟的，他們所流傳的，都是從迷惑而得到覺悟的法門。有覺悟了而知道迷惑的，所以他們流傳的，都是覺悟了而知道迷惑的法門。有無迷惑也無覺悟的，所以他們流傳的，都是無迷惑也無覺悟的法門。其次是從迷惑之外得到覺悟的人也很多，本來就不值得一提。更何況不知道覺悟，也不瞭解迷惑，這正是凡夫俗子啊。從前的南泉、歸宗等人，才稱作無迷惑也無覺悟的見解。現在的學佛人也只是隨口說說無迷惑也無覺悟，又何曾真正到達那個境界？不要輕易說出口，因為你心中還有疑惑存在。我現在問你一件事，最初進入母親子宮的時候，帶來了什麼東西？你來的時候並沒有任何東西，只有一個心識，又沒有形狀也沒有相貌。等到死的時候，拋棄這五蘊的擔子，也沒有任何東西，只有一個心識。現在雲遊四方進入僧團的這個才是主宰啊。現在問你，承受父母的氣血精華，執著接受而稱作我的身體，從出生開始，漸漸長成這個身體，都屬於我。那麼，這個身體是屬於你的，還是不屬於你的？如果說屬於你的，最初進入子宮的時候並沒有帶來任何東西，這父母的精血什麼時候屬於你了？而且只適合存活百年，最終還是要拋棄這具屍體，又何曾屬於你？如果說不屬於你，現在一步也少不了它，被罵的時候會生氣，疼痛的時候會』
【English Translation】 English version: Master Foguo instructed his disciples. Three years have passed. I received the Emperor's decree to move to Tianning Temple in the capital. I wish to receive Dharma teachings to express our teacher-disciple bond. Therefore, I have written these few passages. Mid-December of the sixth year of Xuanhe. Written by the old monk Foguo.
Zen Master Foyan Yuan of Longmen
Instructed the assembly, saying: 'To directly believe in 'is' right now is already worthy of being called a 'not mediocre' person (describing someone capable and not ordinary). How much more so if one cannot directly believe, what else can one do? What is it to directly believe in 'is' that makes one worthy of being called a 'not mediocre' person? Where have you been all this time before? Know that you have already lost a part of it. Thus, you see that what you didn't understand before has become an extraneous view. I observe the ancient masters of the past; some attained enlightenment from delusion, and what they propagated were all Dharma gates of attaining enlightenment from delusion. Some were enlightened and knew delusion, so what they propagated were all Dharma gates of being enlightened and knowing delusion. Some had neither delusion nor enlightenment, so what they propagated were all Dharma gates of neither delusion nor enlightenment. Secondly, there are many who attain enlightenment from outside of delusion, which is not worth mentioning. Moreover, not knowing enlightenment and not understanding delusion, this is precisely the ordinary person. The likes of Nanquan and Guizong of the past are called the view of neither delusion nor enlightenment. Today's Buddhist learners merely repeat 'neither delusion nor enlightenment,' but have they ever truly reached that state? Do not speak lightly, for you still have doubts in your heart. I will now ask you one thing: when you first entered your mother's womb, what did you bring with you? When you came, you had nothing, only a consciousness, without form or appearance. When you die, abandoning this burden of the five aggregates, you also have nothing, only a consciousness. Now, the one who travels around and enters the Sangha is the master. Now I ask you, receiving the essence of your parents' qi and blood, clinging to it and calling it my body, starting from birth, gradually growing into this body, all belongs to me. Then, does this body belong to you, or does it not belong to you? If you say it belongs to you, you didn't bring anything when you first entered the womb, when did this essence of your parents' blood belong to you? Moreover, it is only suitable to live for a hundred years, and eventually you will abandon this corpse, how has it ever belonged to you? If you say it doesn't belong to you, you cannot do without it for a single step, you get angry when scolded, you can'
忍。作么生不屬你。得試定省看。道是有是無。管取分疏不下。蓋為疑根不斷。道有來。初生時漸長至三歲五歲。乃至二十時。決定不移。到四十五十。而此身唸唸遷謝。唸唸無常。決定喚作有不得。道無來。種種運為皆解作得。道無且不得。昔有一人。因行失路。宿一空屋中。夜有一鬼。負一死屍至。續有一鬼來云。是我尸。前鬼云。我在彼處將來。后鬼強力奪之。前鬼云。此中有客子可證。二鬼近前云。此尸是誰將來。客子思惟道。二鬼皆惡。必有一損我。我聞臨死不妄語者。必生天上。遂指前鬼曰。是這鬼將來。后鬼大怒。㧞去客子四肢。前鬼愧謝曰。你為我一言之證。令你肢體不全。遂將死屍一一補卻。頭首心腹又被后鬼所取。前鬼復一一以尸補之。二鬼遂于地爭食其肉淨盡而去。於是客子眼前見父母身體已為二鬼所食。卻觀所易之身復是何物。是我耶。非我耶。有耶。無耶。於是心大狂亂。奔走至一精舍。見一比丘。具述前事。比丘曰。此人易可化度。已知此身非有也。乃為略說法要。遂得道果。汝等諸人。只說參禪舉因緣。便喚作佛法。此是禪髓。何不恁么疑來參取。會得么。你身不是無。有是心有。身則未嘗有。無是心無。身則未嘗無。你會得么。更說個心亦不有亦不無。畢竟不是你本有今無。本無今
有。斷常見解。久立。
泐潭闡提照禪師
示眾曰。諸公好熱。熱一上了。又寒一上。寒寒熱熱。煎迫人太煞。你若己事已明時。寒也從他寒。熱也從他熱。若是己事未明時。寒時寒殺人。熱時熱殺人。且道不寒不熱時。人在甚麼處。佛在甚麼處。無佛亦無眾生。佛只是覺義。謂之自覺覺他。覺行圓滿。要得會么。只如你被虱咬。便是自覺。知咬他人亦復如是。便名覺他。又知我與眾生本來平等。是名覺行圓滿。那裡更有佛來。你輩而今參禪。只是學佛。學佛是心外法。故名外道。是名邪見。豈不見釋迦如來云。我於過去世見然燈佛。實無一法可得。又觀音菩薩云。我於過去世見古觀音。豈更別有佛來。你輩而今不要別見。你但張上座見古張上座。李上座見古李上座。便沒人奈得你何。十二時中不得自由。只為愛學佛去。便被這死屍四大五蘊礙殺你。所以寶峰切切教你。如大死底人去。便不費多心力。若能如大死人。便不見有四大。乃至七大性自滅。七大者。地．水．火．風．空．識．覺是也。空大者。是你禪和子坐到一念不生。前後際斷。物我俱忘。唯見空無所有。被空性一包。卻便不見有四。而空無自性。因性立空。又坐之已久。不見有空大。只有個曉事底人。便喚作識大。今時人做工夫到這裡。便
【現代漢語翻譯】 現代漢語譯本 有。斷滅見和常見兩種錯誤的見解。長久站立。
泐潭闡提照禪師
開示大眾說：『各位好熱啊。熱了一陣子，又冷一陣子。這冷冷熱熱的，煎熬人太厲害了。如果你們自己的事情已經明白時，冷也隨它冷，熱也隨它熱。若是自己的事情還沒有明白時，冷的時候冷死人，熱的時候熱死人。那麼，不冷不熱的時候，人在什麼地方？佛在什麼地方？沒有佛也沒有眾生。佛只是覺悟的意思，叫做自覺覺他，覺行圓滿。想要領會嗎？就像你被虱子咬，便是自覺。知道咬他人也是這樣，便叫做覺他。又知道我與眾生本來平等，這叫做覺行圓滿。哪裡還有什麼佛來？你們現在參禪，只是學佛。學佛是心外之法，所以叫做外道，叫做邪見。難道沒聽見釋迦如來說過，『我於過去世見然燈佛（過去佛之一），實無一法可得。』又觀音菩薩（佛教中慈悲的象徵）說，『我於過去世見古觀音，豈更別有佛來？』你們現在不要另外去見什麼。你只要張上座見到古張上座，李上座見到古李上座，便沒人能奈何你。十二時辰中不得自由，只因爲愛學佛去，便被這死屍四大五蘊（構成人身的五種要素）障礙殺了你。所以寶峰禪師懇切地教導你們，如大死底人一般去做，便不費多心力。若能如大死人，便不見有四大，乃至七大（地、水、火、風、空、識、覺）的自性自然消滅。七大就是地、水、火、風、空、識、覺。空大，是你們禪和子坐到一念不生，前後念頭斷絕，物我俱忘，唯見空無所有，被空性一包，卻便不見有四。而空無自性，因性立空。又坐之已久，不見有空大，只有一個曉事底人，便喚作識大。現在人做功夫到這裡，便以為自己開悟了。』
【English Translation】 English version There are views of annihilation and permanence. Standing for a long time.
Chan Master Chanti Zhao of Letan
Instructing the assembly, he said: 'Everyone feels hot. After being hot for a while, it becomes cold again. This cold and heat torment people too much. If you have already understood your own affairs, let it be cold or let it be hot. If you have not yet understood your own affairs, you will be frozen to death when it is cold, and burned to death when it is hot. Then, when it is neither cold nor hot, where is the person? Where is the Buddha? There is neither Buddha nor sentient beings. Buddha is just the meaning of awakening, called self-awakening and awakening others, perfect awakening and practice. Do you want to understand? Just like when you are bitten by a louse, that is self-awareness. Knowing that biting others is also the same, that is called awakening others. Also knowing that I and sentient beings are originally equal, that is called perfect awakening and practice. Where else is there a Buddha? You are now practicing Chan, just learning about the Buddha. Learning about the Buddha is an external dharma, so it is called an external path, called a heretical view. Haven't you heard Shakyamuni Buddha say, 'In the past, I saw Dipamkara Buddha (a past Buddha), and there was really no dharma to be obtained.' Also, Avalokiteshvara Bodhisattva (the symbol of compassion in Buddhism) said, 'In the past, I saw the ancient Avalokiteshvara, how could there be another Buddha?' You don't need to see anything else now. You just need Zhang, the senior monk, to see the ancient Zhang, the senior monk, and Li, the senior monk, to see the ancient Li, the senior monk, and no one can do anything to you. You are not free in the twelve hours of the day, just because you love to learn about the Buddha, and you are obstructed and killed by this dead body of the four great elements and five aggregates (the five elements that make up the human body). Therefore, Baofeng earnestly taught you to act like a greatly dead person, so you don't have to spend so much effort. If you can be like a greatly dead person, you will not see the four great elements, and even the seven great elements (earth, water, fire, wind, space, consciousness, and awareness) will naturally disappear. The seven great elements are earth, water, fire, wind, space, consciousness, and awareness. The great element of space is when you Chan practitioners sit until a single thought does not arise, the past and future thoughts are cut off, you forget both things and yourself, and you only see emptiness, and you are wrapped in the nature of emptiness, but you do not see the four elements. And emptiness has no self-nature, and emptiness is established because of nature. Also, after sitting for a long time, you do not see the great element of emptiness, and there is only a person who understands things, and you call it the great element of consciousness. People today, when they work hard to this point, think that they have attained enlightenment.'
喚作本來面目。便依法身。此正是認賊為子。若遇寶峰教你一時放下。若能一時放下。便待從生至老。也只做得個老爛禪和。亦是依教理行果修行。且不是教外別傳。所謂教理行果者。從上諸聖說底名言謂之教。依名言趣向謂之理。依名言所行謂之行。依名言所證謂之果。然未免生受。但依寶峰如大死人時。更不見有唾涕膿血濕潤之體。便無水大。又不見有溫暖並動轉施為。便無火大風大。更不見有前後際斷。物我俱忘。便無空大。更不見有曉事底人。便無識大。更不見有自覺覺他。覺行圓滿。便無覺大。七大既空。三十二相八十種紫磨金色那理得來。所以道。本覺妙明。性覺明妙。亦喚作法身無相猶如虛空。你若知法身。便屬報身。便有著衣吃飯般屎送尿。便屬化身。不見永嘉大師道。三身四智體中玄。八解六通心地印。又云。了了見。無一物。亦無人。亦無佛。大千沙界海中漚。一切聖賢如電拂。若是寶峰。即向你道。了了見。如大死人。亦無喜。亦無嗔。直是全身行異類。處處相逢處處真。久立。
開善密庵謙禪師
解夏示眾曰。先聖立個結夏。謂之護生。禁足三月安居。晚學初機。修行辨道。潔凈三業。四威儀中。無令過失。敢問大眾。且作么生修。作么生行。若道有法可修可行。便成欺誑。若
【現代漢語翻譯】 現代漢語譯本： 稱之為『本來面目』，便是依附於法身（Dharmakaya，佛的法性之身）。這正是認賊為子。如果遇到寶峰教你一時放下，若能一時放下，即使從生到老，也只是個老朽的禪和子。這也是依照教、理、行、果修行，但不是教外別傳。所謂教、理、行、果，是指從古至今諸位聖人所說的名言稱為『教』，依著名言去追求稱為『理』，依著名言所做的事稱為『行』，依著名言所證得的境界稱為『果』。然而終究免不了生滅變化。但如果像寶峰那樣，如大死人一般，再也看不見唾液、鼻涕、膿血等濕潤之體，便沒有水大（Ap-dhatu，地、水、火、風、空、識、覺七大元素之一，代表水的元素）。又看不見溫暖和動轉施為，便沒有火大（Tejo-dhatu，代表火的元素）和風大（Vayo-dhatu，代表風的元素）。更看不見前後際斷，物我俱忘，便沒有空大（Akasa-dhatu，代表空間的元素）。更看不見有明白事理的人，便沒有識大（Vijnana-dhatu，代表意識的元素）。更看不見有自覺覺他，覺行圓滿，便沒有覺大（Bodhi-dhatu，代表覺悟的元素）。七大（Sapta-dhatu，地、水、火、風、空、識、覺七大元素）既然空了，三十二相（Lakshana，佛的三十二種殊勝的身體特徵）八十種好（Anuvyanjana，佛的八十種較小的身體特徵）的紫磨金色從哪裡來呢？所以說，本覺（Prakriti-bodhi，本有的覺悟）妙明，性覺（Svabhava-bodhi，自性本具的覺悟）明妙，也稱作法身無相，猶如虛空。你如果知道法身，便屬於報身（Sambhogakaya，佛的報應之身）。便有著衣吃飯、拉屎撒尿，便屬於化身（Nirmanakaya，佛的化現之身）。不見永嘉大師說：『三身（Trikaya，法身、報身、化身）四智（Jnana，成所作智、妙觀察智、平等性智、大圓鏡智）體中玄，八解（Ashta-vimoksha，八種解脫）六通（Abhijna，六種神通）心地印。』又說：『了了見，無一物，亦無人，亦無佛，大千沙界海中漚，一切聖賢如電拂。』如果是寶峰，就向你說：『了了見，如大死人，亦無喜，亦無嗔，直是全身行異類，處處相逢處處真。』久立。
開善密庵謙禪師
解夏示眾說：先聖設立結夏（Varshavasa，雨季安居），稱之為護生，禁足三月安居。晚學初機，修行辨道，潔凈三業（身體、語言、思想），四威儀（行、住、坐、臥）中，不要有過失。敢問大眾，且怎麼修？怎麼行？如果說有法可修可行，便成了欺騙。若
【English Translation】 English version: It is called 『original face,』 which is relying on Dharmakaya (the Dharma body of the Buddha). This is precisely recognizing a thief as your son. If you encounter Baofeng teaching you to let go for a moment, if you can let go for a moment, even from birth to old age, you will only be an old and rotten Chan monk. This is also practicing according to the teachings, principles, practice, and result, but it is not a separate transmission outside the teachings. The so-called teachings, principles, practice, and result refer to the famous words spoken by all the saints from ancient times to the present, which are called 『teachings』; following the famous words to pursue is called 『principle』; what is done according to the famous words is called 『practice』; and the state attained according to the famous words is called 『result.』 However, in the end, one cannot avoid birth and death. But if one is like Baofeng, like a great dead person, no longer seeing the wet body of saliva, snot, pus, and blood, then there is no water element (Ap-dhatu, one of the seven great elements of earth, water, fire, wind, space, consciousness, and enlightenment, representing the element of water). And if one does not see warmth and movement, then there is no fire element (Tejo-dhatu, representing the element of fire) and wind element (Vayo-dhatu, representing the element of wind). Furthermore, if one does not see the severance of past and future, and the forgetting of self and others, then there is no space element (Akasa-dhatu, representing the element of space). Furthermore, if one does not see a person who understands things, then there is no consciousness element (Vijnana-dhatu, representing the element of consciousness). Furthermore, if one does not see self-awareness and the awareness of others, and the perfection of awareness and practice, then there is no enlightenment element (Bodhi-dhatu, representing the element of enlightenment). Since the seven great elements (Sapta-dhatu, the seven great elements of earth, water, fire, wind, space, consciousness, and enlightenment) are empty, where do the thirty-two marks (Lakshana, the thirty-two auspicious physical characteristics of the Buddha) and eighty minor marks (Anuvyanjana, the eighty minor physical characteristics of the Buddha) of purple-gold color come from? Therefore, it is said that the original enlightenment (Prakriti-bodhi, the inherent enlightenment) is wonderfully bright, and the nature of enlightenment (Svabhava-bodhi, the enlightenment inherent in one's nature) is bright and wonderful. It is also called the formless Dharmakaya, like empty space. If you know the Dharmakaya, then you belong to the Sambhogakaya (the reward body of the Buddha). Then there is wearing clothes, eating, defecating, and urinating, which belongs to the Nirmanakaya (the manifested body of the Buddha). Don't you see that Yongjia Dashi said: 『The three bodies (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya) and four wisdoms (Jnana, the wisdom of accomplishing actions, the wisdom of wonderful observation, the wisdom of equality, and the great mirror-like wisdom) are profound in the body, the eight liberations (Ashta-vimoksha, the eight liberations) and six supernatural powers (Abhijna, the six supernatural powers) are the seal of the mind ground.』 He also said: 『Clearly seeing, there is not a single thing, nor a person, nor a Buddha. The great thousand world realms are bubbles in the sea, and all the sages and worthies are like a flash of lightning.』 If it were Baofeng, I would say to you: 『Clearly seeing, like a great dead person, there is neither joy nor anger, truly the whole body acts differently, everywhere you meet, everywhere is true.』 Standing for a long time.
Chan Master Qian of Mian'an at Kai Shan
Addressing the assembly at the end of the summer retreat, he said: The former sages established the summer retreat (Varshavasa, the rainy season retreat), calling it protecting life, restricting feet for three months of peaceful dwelling. Late learners and beginners, cultivate and discern the Way, purify the three karmas (body, speech, and mind), and in the four dignities (walking, standing, sitting, and lying), do not allow any faults. I dare to ask the assembly, how do you cultivate? How do you practice? If you say there is a Dharma to cultivate and practice, then it becomes deception. If
道無一法可修可行。又如何得安穩去。不見昔有僧問一老宿。如何是修行。宿曰。見性是修行。往往叢林中見這般說話。便以為尋常。殊不知他古人實證實悟。到竟究處。只據本分答他。無許多華巧。也不行棒。亦不下喝。又不道蝦䗫𨁝跳上梵天。蚯蚓驀過東海。總不如此。只平白向他道。見性是修行。也不妨真實。且作么生是你諸人性。又作么生見這些子事。直是好笑。未見時千難萬難。及乎見了。無易得恁地易。因思舊日有個同參兄弟。久在老和尚身畔參禪。崖到那伎倆盡處。只是不能得透。每日入室問他時。只答道不會。有個後生笑他。參禪許多年。只道得個不會。同參聞得。甚叵耐他道。小鬼頭。你未出世時。我已三度去霍山廟裡退牙了也。好教你知。後來參得禪了。到庵中相聚。一日。因舉勇和尚頌古。山僧舉頌五通仙人話云。無量劫來曾未遇。如何不動到其中。莫言佛法無多子。最若瞿曇那一通。山僧愛他道。如何不動到其中。既不動。如何到。吽。吽。這裡便是交加處。間不容髮。難也只在這裡。易也只在這裡。須是個沒量漢始得。同參卻問。因甚麼道最苦瞿曇那一通。山僧卻向他道。你未出世時。我已向霍山廟裡三度退牙了也。相對不覺呵呵大笑。自然打著南邊動北邊。如此方喚作見性。三世諸佛見
【現代漢語翻譯】 現代漢語譯本： 道本無一法可以修習和實行。那麼又如何才能獲得安穩呢？從前有僧人問一位老修行：『什麼是修行？』老修行回答說：『見性就是修行。』常常在寺廟叢林中聽到這樣的話，便覺得很平常。卻不知道古人是真正實證開悟的，到了究竟之處，只是根據自己的本分來回答他，沒有許多花巧。既不用棒喝，也不用『蝦蟆跳上梵天，蚯蚓橫過東海』這樣的比喻。總是不這樣，只是平白地對他說：『見性就是修行。』也不妨礙這是真實的。那麼，什麼是你們的自性？又如何見到這些事情？真是好笑。未見性時千難萬難，等到見性時，沒有比這更容易的了。因此想起以前有個一起參禪的兄弟，長久地在老和尚身邊參禪，到了他的伎倆用盡之處，只是不能夠通透。每天入室請教老和尚時，老和尚只回答說：『不會。』有個後生嘲笑他，參禪這麼多年，只會說一個『不會』。我的同參聽了，非常生氣，罵他說：『小鬼頭，你還沒出生的時候，我已經三次去霍山廟裡退牙了！』好讓你知道我的資歷。後來他參禪開悟了，到我的庵中相聚。一天，因為談到勇和尚頌古，我舉了頌五通仙人的話：『無量劫來曾未遇，如何不動到其中。莫言佛法無多子，最若瞿曇那一通。』我喜歡他說的：『如何不動到其中。』既然不動，如何能到達？吽！吽！這裡便是交鋒之處，間不容髮。難也難在這裡，易也易在這裡。必須是個氣魄宏大的人才行。』同參卻問：『為什麼說最像瞿曇那一通？』我便對他說：『你未出世時，我已向霍山廟裡三度退牙了也。』相對不覺呵呵大笑，自然打著南邊動北邊。這樣才叫做見性。三世諸佛所見也是如此。 專有名詞解釋： 梵天(Brahmā)：印度教的創造之神。 瞿曇(Gautama)：釋迦牟尼佛的姓氏。
【English Translation】 English version: The Tao has no single dharma that can be cultivated or practiced. So how can one attain peace and stability? Once a monk asked an old master, 'What is cultivation?' The master replied, 'Seeing one's nature is cultivation.' Often in monasteries and forests, one hears such words and takes them as commonplace. Little do they know that the ancients truly realized and awakened, and at the ultimate point, they simply answered according to their inherent nature, without any flowery tricks. They neither used the staff nor shouted, nor did they use metaphors like 'a toad jumps to Brahmā's heaven' or 'an earthworm crosses the Eastern Sea.' They simply said plainly, 'Seeing one's nature is cultivation.' And that is the truth. So, what is your nature? And how do you see these things? It's truly laughable. Before seeing it, it's a thousand times difficult, but once you see it, nothing is easier. I recall a fellow practitioner from the past who spent a long time with an old abbot practicing Chan meditation. He reached the end of his skills but couldn't break through. Every day when he went to the abbot for instruction, the abbot would only answer, 'I don't know.' A young monk laughed at him, saying that after so many years of Chan practice, all he could say was 'I don't know.' My fellow practitioner heard this and was very angry, scolding him, 'Little devil, before you were even born, I had already retreated to Huoshan Temple three times!' So you know my seniority. Later, after he awakened through Chan practice, we gathered at my hermitage. One day, while discussing Yong』s verse on ancient themes, I quoted the verse about the Five-Penetration Immortal: 'For countless eons, never encountered, how can one not move within it? Don't say the Buddha-dharma has few seeds, most like that one penetration of Gautama.' I loved his saying, 'How can one not move within it?' If one doesn't move, how can one arrive? Hum! Hum! This is where the encounter takes place, with no room for a hair's breadth. Difficulty lies here, and ease lies here. One must be a person of immense capacity to understand this.' My fellow practitioner then asked, 'Why do you say it's most like that one penetration of Gautama?' I replied, 'Before you were born, I had already retreated to Huoshan Temple three times!' Facing each other, we couldn't help but laugh heartily, naturally striking the south and moving the north. Only this is called seeing one's nature. This is what all Buddhas of the three worlds see. Explanation of proper nouns: Brahmā: The creator god in Hinduism. Gautama: The surname of Shakyamuni Buddha.
你迷卻此性。枉被輪迴。所以興慈運悲。廣說三乘十二分教。如將蜜果換苦葫蘆。淘汝諸人業根。本無實事。為你有個眾生見。便將個佛來淘你。為你有個無明見。便將個菩提來淘你。為你有個生死見。便將個涅槃來淘你。你若無許多見。則佛亦不用出世。亦不用說法。亦不用說見性。亦不用說修行。蓋此性上本無佛。亦無眾生。本無菩提。亦無煩惱。本無涅槃。亦無生死。所以古人道。無三界可出。無菩提可求。無佛祖可成。無眾生可度。凈裸裸。亦灑灑。沒可把。雖無可把。卻能現佛．現眾生．現菩提．現煩惱．現涅槃．現生死。你莫看他現底。未現時是個甚麼。所以臨濟和尚云。學道人須要得真正見解。若得真正見解。生死不滯。去住自由。不用求他殊勝。殊勝自至。如此方喚作修行。不是別法教你修行。若別有法。盡屬三乘因果次第。非本來佛。古人謂之情存聖量。解在果因。未能逾越聖情。過諸影跡。若能一念緣起無生。超彼三乘權學等見。山僧今夏修行。有無量功德。凡解夏之日。謂之眾僧自恣日。有缺犯無缺犯。須恣自己意。對佛披露。今夜不免對人天大眾前一一披露去也。好事大家知。分明聽取。自結夏后。聞當山慈覺臥疾。即過來問疾。又黃亭眾信作水陸。請普說。赴其普說歸來。送慈覺茶毗。迤
{ "translations": [ "現代漢語譯本：", "你迷惑于本性，白白遭受輪迴之苦。所以才興起慈悲之心，廣泛宣說三乘十二分教（佛教的各種教義分類）。這就像用甜蜜的果實去換取苦澀的葫蘆，洗滌你們這些人的業根，實際上並沒有什麼實在的東西。因為你有了眾生之見，就用佛來洗滌你；因為你有了無明之見，就用菩提來洗滌你；因為你有了生死之見，就用涅槃來洗滌你。你如果沒有這麼多見解，那麼佛也不用出世，也不用說法，也不用說見性，也不用說修行。因為這本性上本來就沒有佛，也沒有眾生，本來就沒有菩提，也沒有煩惱，本來就沒有涅槃，也沒有生死。所以古人說，沒有三界可以出離，沒有菩提可以追求，沒有佛祖可以成就，沒有眾生可以度化。乾乾淨淨，灑灑脫脫，沒有什麼可以把握。雖然沒有什麼可以把握，卻能顯現佛、顯現眾生、顯現菩提、顯現煩惱、顯現涅槃、顯現生死。你不要看它顯現出來的東西，未顯現的時候又是什麼？所以臨濟和尚說，『學道的人必須要得到真正的見解。如果得到真正的見解，生死就不能束縛你，來去自由，不用去追求什麼殊勝，殊勝自然會到來。』這樣才叫做修行，不是用別的方法教你修行。如果另外有方法，都屬於三乘因果次第，不是本來佛。古人說這是『情存聖量，解在果因』，未能超越聖人的情懷，超過各種表象。如果能一念緣起無生，就能超越三乘權教等見。山僧我今年夏天修行，有無量功德。凡是解夏（僧侶結束夏季安居）的日子，叫做眾僧自恣日（僧侶可以自由坦白過失的日子）。無論有缺犯還是沒有缺犯，都要隨自己的意願，對佛坦白披露。今晚免不了要對人天大眾面前一一披露了。好事大家知道，分明聽取。自從結夏（僧侶開始夏季安居）之後，聽說當山的慈覺（僧侶名號）臥病，就過去問候病情。又黃亭的信眾做水陸法會（一種超度亡靈的佛教儀式），請我普說。赴普說歸來，送慈覺茶毗（火葬），迤", "english_translations": [ "English version:", "You are deluded by this nature, and suffer in vain in the cycle of rebirth. Therefore, compassion arises, and the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines) are widely expounded. This is like exchanging sweet fruit for a bitter gourd, washing away the karmic roots of you all, which in reality have no substance. Because you have a perception of sentient beings, you use the Buddha to wash you clean. Because you have a perception of ignorance (Avidya), you use Bodhi (enlightenment) to wash you clean. Because you have a perception of birth and death, you use Nirvana (liberation) to wash you clean. If you did not have so many perceptions, then the Buddha would not need to appear in the world, nor would he need to teach the Dharma, nor would he need to speak of seeing one's nature, nor would he need to speak of cultivation. Because in this nature, there is originally no Buddha, nor sentient beings, no Bodhi, nor afflictions, no Nirvana, nor birth and death. Therefore, the ancients said, 'There are no Three Realms to escape, no Bodhi to seek, no Buddhas to become, no sentient beings to liberate.' Clean and bare, free and easy, nothing to grasp. Although there is nothing to grasp, it can manifest Buddhas, manifest sentient beings, manifest Bodhi, manifest afflictions, manifest Nirvana, manifest birth and death. Do not look at what it manifests; what was it before it manifested? Therefore, Zen Master Linji said, 'Those who study the Way must obtain true understanding. If they obtain true understanding, birth and death will not bind them, and they will be free to come and go. There is no need to seek extraordinary things; extraordinary things will come naturally.' This is what is called cultivation, not teaching you to cultivate with other methods. If there are other methods, they all belong to the causal sequence of the Three Vehicles, and are not the original Buddha. The ancients called this 'emotionally attached to the measure of the sages, understanding based on cause and effect,' failing to transcend the emotions of the sages and exceeding all appearances. If one can realize the arising of dependent origination without birth in a single thought, one can transcend the views of the expedient teachings of the Three Vehicles. This summer, I, the mountain monk, have cultivated and accumulated immeasurable merit. The day of the end of the summer retreat (Varshavasana) is called the Day of Self-Surrender (Pravāraṇā) for the Sangha (community of monks), when monks can freely confess their faults before the Buddha. Tonight, I will inevitably reveal everything before the assembly of humans and devas (gods). Good things are for everyone to know, so listen carefully. Since the beginning of the summer retreat, I heard that Cijue (a monk's name) of this mountain was ill, so I went to inquire about his condition. Also, the lay followers of Huangting held a Water and Land Dharma Assembly (a Buddhist ritual for the salvation of the dead), and invited me to give a general discourse. After returning from the general discourse, I sent Cijue to cremation (Tarbha), and then" ] }
邐受開善請。入院開堂。賓客往還。迎來送去。勞勞地直到今日。且道是佛法。是世法。是見性。是不見性。是修行。是不修行。到這裡如何定當。往往十個有五雙定當不出。因記得鵝湖和尚上堂云。莫道未了底人浮逼逼地。設使了得底人明得。知有去處。尚乃浮逼逼地。雲門下來。舉此話問首座。意作么生。座云。浮逼逼地。門云。首座在此久住。頭白齒黃作這個語話。座云。未審上座又作么生。門云。要道即得。見即便見。若不見。莫亂道。座云。只如堂頭道浮逼逼地。又作么生。門云。頭上著枷。腳下著杻。座云。恁么則無佛法也。門云。此是文殊普賢大人境界。師曰。大小云門。前頭赫殺人。後頭笑殺人。山僧當時若見。便向他道。且莫惡口。你諸人聞恁么道。又不得去這裡摶量。直須實頭到這田地始得。若實到這田地。方知他雲門落處。即知鵝湖落處。既知鵝湖落處。即知開善落處。既知開善落處。即知當人自性落處。既知當人自性落處。未可便休。更須參三十年。待別有生涯始得。為甚麼如此。不見道。蛇頭卻要重揩癢。萬萬千千出一毫。以拂子擊禪床一下。
徑山別峰印禪師
示眾曰。直截簡徑。廣大明白底一段大事。諸人自打之繞。自求葛藤。遂見紛紛紜紜。曲曲屈屈。卒了不下。拈拂
【現代漢語翻譯】 現代漢語譯本： 邐受開善寺的邀請，主持開堂說法。賓客往來頻繁，迎來送往，忙碌地直到今天。那麼請問，這是佛法，還是世法？是見性，還是不見性？是修行，還是不修行？到這裡該如何決斷？往往十個人有五雙（指十個）都無法正確判斷。因此想起鵝湖和尚上堂時說：『不要說那些未開悟的人心神不定，即使是開悟的人，明白了，知道有個去處，仍然是心神不定。』雲門禪師聽了這話，就拿來問首座：『這話是什麼意思？』首座說：『心神不定。』雲門禪師說：『首座你在這裡住了很久，頭髮都白了，牙齒也掉了，還說這樣的話。』首座說：『不知道上座您又怎麼說？』雲門禪師說：『要說就可以說，要見就可以見，如果不見，就不要亂說。』首座說：『那麼堂頭和尚說心神不定，又是什麼意思？』雲門禪師說：『頭上戴著枷鎖，腳下套著鐐銬。』首座說：『這樣就沒有佛法了。』雲門禪師說：『這是文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行愿的象徵）大士的境界。』 印禪師說：雲門禪師真是厲害，前面嚇唬人，後面又讓人笑。我當時如果見到他，就會對他說：『請不要惡語傷人。』你們各位聽了這樣的話，又不能在這裡揣測衡量，必須真正實實在在地到達這個境界才行。如果真正到達這個境界，才知道雲門禪師的落腳處，也就知道鵝湖和尚的落腳處。既然知道鵝湖和尚的落腳處，也就知道開善寺的落腳處。既然知道開善寺的落腳處，也就知道當人自性的落腳處。既然知道當人自性的落腳處，還不能就此罷休，更要參禪三十年，等待有不同的境界出現才行。為什麼這樣說呢？不見古人說：『蛇頭還要重新揩拭止癢。』萬萬千千中出一毫。』說完用拂子敲了一下禪床。 徑山別峰印禪師 開示大眾說：直截了當、簡明扼要、廣大明白的一段大事，各位自己擾亂自己，自己尋找葛藤，於是就看到紛紛紜紜，曲曲折折，最終無法了結。拈起拂塵。
【English Translation】 English version: Invited by Kaisan Temple, [the master] presided over the opening ceremony and Dharma talk. Guests came and went, welcoming and sending off, busily until today. Now, tell me, is this Buddha-dharma, or worldly dharma? Is it seeing one's nature, or not seeing one's nature? Is it practice, or not practice? How should one determine this here? Often, five out of ten cannot determine it correctly. Therefore, I remember when Abbot Ehu ascended the Dharma hall and said: 'Don't say that those who have not yet understood are restless; even those who have understood and know where to go are still restless.' Zen Master Yunmen (Yunmen, a famous Zen master) took these words and asked the head monk: 'What is the meaning of this?' The head monk said: 'Restless.' Zen Master Yunmen said: 'Head monk, you have lived here for a long time, your hair has turned white, and your teeth have fallen out, yet you speak such words.' The head monk said: 'I don't know what you, venerable master, would say?' Zen Master Yunmen said: 'If you want to speak, then speak; if you want to see, then see; if you don't see, then don't speak recklessly.' The head monk said: 'Then what is the meaning of the abbot saying restless?' Zen Master Yunmen said: 'Wearing a cangue on the head and shackles on the feet.' The head monk said: 'In that case, there is no Buddha-dharma.' Zen Master Yunmen said: 'This is the realm of the great beings Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows).' Zen Master Yin said: Yunmen was truly formidable, frightening people at the beginning and then making them laugh later. If I had seen him at that time, I would have said to him: 'Please don't speak harshly.' All of you, having heard these words, cannot speculate and measure here; you must truly and genuinely reach this state. If you truly reach this state, then you will know where Yunmen landed, and you will also know where Abbot Ehu landed. Since you know where Abbot Ehu landed, you will also know where Kaisan Temple landed. Since you know where Kaisan Temple landed, you will also know where the self-nature of the person landed. Since you know where the self-nature of the person landed, you cannot stop there; you must practice Zen for another thirty years, waiting for a different state to appear. Why is this so? Don't you see the ancients say: 'The snake's head still needs to be wiped to relieve the itch.' Ten thousand, thousand, and thousand, one hair emerges.' After speaking, he struck the Zen bed with the whisk. Zen Master Biefeng Yin of Jingshan Instructing the assembly, he said: 'This great matter, which is direct, simple, broad, and clear, you all disturb yourselves, seeking entanglements for yourselves, and thus you see confusion and complexity, ultimately unable to resolve it.' He raised the whisk.
子曰。見么。屈曲了也。擊禪床曰。紛紜了也。直饒機如掣電。辯似懸河。分疏得行。趁赴得到。不如還我第一頭來。今早室中初無奇特。亦無玄妙。只問兄弟。荔枝因甚麼赤。十個有五雙莫擬如何祗對。只這求話會。欲祗對底是大病也。鼻孔在老僧手裡。豈是要你答轉語。施一伎倆。合得也便道是也。莫道會盡古今。會盡差別。會盡大機大用。石火雷光。父子君臣。擒縱殺活。只個里一點不明。則許多皆沒交涉。更說甚麼大話。豈不見黃面老子道。松直棘曲。鵠白烏玄。皆了元由。敢問大眾。松因甚麼直。棘因甚麼曲。鵠因甚麼白。烏因甚麼玄。有一般杜撰底便道。差別因受差別報。我且問你。松造甚麼因。棘受甚麼報。管你分疏不下。又有一般道。松自然直。棘自然曲。鵠自然白。烏自然玄。此是西天九十六種中。自然外道見解也。又有一般喚作唯心。便引三界唯心。萬法唯識以為證據。我且問你。既是一心。為甚麼有曲．有直．有玄．有白。又是分疏不下。又有一般道。萬法本閑。唯人自鬧。起許多分別作甚麼。我且問你。喚曲作直。得么。喚白作玄。得么。又亦分疏不下。諸兄弟。如上惡知惡見。皆是不了元由。自打之繞。自求葛藤。不曾到簡徑直截處。廣大明白處。豈不見白雲驀展手曰。因甚麼喚作手。且
【現代漢語翻譯】 現代漢語譯本 子（老師）說：『看見了嗎？』（事物）是彎曲的啊。』敲擊禪床說：『紛繁雜亂啊。』即使你的機鋒像閃電一樣快，辯才像瀑布一樣滔滔不絕，能夠分辨清楚，能夠及時應對，也不如還給我最初的本來面目。今天早上禪房裡沒有什麼特別的，也沒有什麼玄妙的，只是問各位，荔枝為什麼是紅色的？如果十個人有五雙（十個）都不知道該如何回答。僅僅是這種尋求答案的想法，想要回答的念頭，就是大毛病啊。你的鼻孔就在我老僧手裡，難道是要你回答那些轉彎抹角的話嗎？施展一點小伎倆，碰巧對了就說是對的嗎？不要說你通曉古今，通曉各種差別，通曉各種大的機鋒和作用，像石火電光一樣。父子君臣，擒拿釋放，殺戮救活，如果在這個根本的一點上不明白，那麼許多東西都毫無關係。還說什麼大話呢？難道沒看見黃面老子（佛）說：『松樹是直的，荊棘是彎的，鵠是白的，烏鴉是黑的，都瞭解其中的根由。』敢問各位，松樹為什麼是直的？荊棘為什麼是彎的？鵠為什麼是白的？烏鴉為什麼是黑的？有一種胡編亂造的人就說：『差別是因為受到差別的報應。』我且問你，松樹造了什麼因？荊棘受到了什麼報？保證你分辨不清楚。又有一種人說：『松樹自然是直的，荊棘自然是彎的，鵠自然是白的，烏鴉自然是黑的。』這是西天九十六種外道中的自然外道的見解啊。又有一種人把它叫做唯心，就引用『三界唯心，萬法唯識』作為證據。我且問你，既然是一心，為什麼有彎曲、有筆直、有黑、有白？又是分辨不清楚。又有一種人說：『萬法本來是清閑的，只是人自己鬧騰，生起這麼多分別做什麼呢？』我且問你，把彎曲的叫做筆直的，可以嗎？把白色的叫做黑色的，可以嗎？又也是分辨不清楚。各位，像上面這些錯誤的知見，都是因為不瞭解根本的原因，自己束縛自己，自己尋找葛藤（糾纏），不曾到達簡捷直接的地方，廣大明白的地方。難道沒看見白雲禪師突然伸出手說：『為什麼叫做手？』且說——
【English Translation】 English version The Master said, 'Do you see? It is crooked.' He struck the Zen meditation platform and said, 'It is chaotic.' Even if your wit is as quick as lightning and your eloquence is like a cascading river, able to distinguish clearly and respond promptly, it is not as good as returning to my original face. This morning, there was nothing special or mysterious in the room. I just ask you, brothers, why are lychees red? If five pairs (ten people) out of ten don't know how to answer. Just this seeking for an answer, the very thought of wanting to answer, is a great sickness. Your nostrils are in this old monk's hands. Do I want you to answer with roundabout words? Display a little trick, and if it happens to be right, then say it is right? Don't say you understand all of ancient and modern times, understand all differences, understand all great opportunities and functions, like sparks from flint or flashes of lightning. Father and son, ruler and subject, capture and release, killing and saving, if you are not clear on this one point, then all of that is irrelevant. What great words are you talking about? Haven't you seen the yellow-faced old man (Buddha) say, 'The pine is straight, the thorn is crooked, the swan is white, the crow is black, all understand the origin.' I dare to ask everyone, why is the pine straight? Why is the thorn crooked? Why is the swan white? Why is the crow black? Some who fabricate wildly say, 'Differences are because of receiving different retributions.' I ask you, what cause did the pine create? What retribution did the thorn receive? I guarantee you cannot distinguish it clearly. And some say, 'The pine is naturally straight, the thorn is naturally crooked, the swan is naturally white, the crow is naturally black.' This is the view of the naturalistic heretics among the ninety-six kinds of heretics in the Western Heaven (India). And some call it 'mind-only' and cite 'the three realms are mind-only, all dharmas are consciousness-only' as evidence. I ask you, since it is one mind, why are there crooked, straight, black, and white? Again, you cannot distinguish it clearly. And some say, 'All dharmas are originally idle, it is only people who make trouble themselves, creating so many distinctions. What are you doing?' I ask you, is it okay to call crooked straight? Is it okay to call white black? Again, you cannot distinguish it clearly. Brothers, all the above-mentioned evil knowledge and evil views are because you do not understand the fundamental cause, binding yourselves, seeking entanglements for yourselves, and have not reached the simple and direct place, the vast and clear place. Haven't you seen Baoyun suddenly extend his hand and say, 'Why is it called a hand?' And say—
道白雲意在甚麼處。又如何祗對。宗門下無有不管底法。無有不透底事。問著便要七穿八穴。不問一點也瞞他不得。此是本分參學人分上事。莫道喝一喝。打一棒。蹉過了也。直下便是。只管口皮上轟將去。肚皮裡元黑漫漫地。且得沒交涉。昔趙州見僧。忽筴火起。問云。不要喚作火。喚作甚麼。這老漢擔枷過狀。而多少開口不得。被他換了眼睛也。又僧問多福。如何是多福一叢竹。曰。一莖兩莖斜。云。學人不會。曰。三莖四莖曲。古人不妨簡徑。不妨綿密。後人喚作問竹答竹。問本答木。有甚麼交涉。晦堂和尚初自南雄來。負文章慧辯一肚皮。依云峰悅禪師三年。並無近傍處。又依南禪師二年。下盡工夫。亦無近傍處。遂棄去。不願參禪。往山主院中過夏。因閱傳燈錄。至適來僧問多福一叢竹因緣。驀然頓悟。親見二師相為處。遂徑歸黃檗。才展坐具。南曰。子入吾室矣。且道晦堂見個甚麼。便恁么不同。所以道。參禪人切忌向語脈里轉卻。晦堂又嘗請益南禪師云。大事本來如是。和尚何用教人看話頭。百計搜尋。南曰。若不如此。令汝究尋到無心處。自見自肯。吾即埋沒汝也。諸兄弟。此是古人腳踏實地處。吐氣出來。無不的確。無不諦當。而今要會這荔枝因甚麼赤。亦須自見自肯。與他晦堂．趙州．白雲把手
【現代漢語翻譯】 現代漢語譯本 道（說）白雲的意圖在什麼地方？又該如何應對？禪宗門下沒有不加管束的法則，沒有不能穿透的事理。一經提問，就要能七穿八穴（形容透徹理解），即使不問，也休想瞞過他一絲一毫。這是本分參學人應有的事。不要以為喝一聲、打一棒就過去了，當下就要明白。只是在口頭上轟轟烈烈，肚子里卻一片黑暗，這樣是毫無用處的。從前趙州禪師見一個僧人，忽然夾火（用火鉗夾柴火）生火，趙州問：『不要叫它火，叫它什麼？』這老漢就像戴著枷鎖去官府陳述案情一樣，很多人都張口結舌。趙州已經換了他們的眼睛（指點迷津）。 又有僧人問多福禪師：『如何是多福寺的一叢竹子？』多福答：『一莖兩莖斜。』僧人說：『學人不會。』多福說：『三莖四莖曲。』古人這樣回答，不妨簡潔明瞭，也不妨細緻周密。後人卻說這是問竹答竹，問本答木，有什麼相干呢？ 晦堂和尚最初從南雄來，滿腹文章和辯才。依止云峰悅禪師三年，卻毫無進展。又依止南禪師二年，下盡功夫，也毫無進展。於是放棄，不願參禪，到山主院中過夏。因為閱讀《傳燈錄》，讀到先前僧人問多福一叢竹的因緣，忽然頓悟，親自體會到兩位禪師相互成就之處。於是直接回到黃檗，剛放下坐具，南禪師就說：『你進入我的房間了。』且說晦堂見到了什麼，就如此不同？所以說，參禪的人切忌在語言的脈絡里打轉。 晦堂又曾經向南禪師請教說：『大事本來就是這樣，和尚何必教人看話頭，百般搜尋？』南禪師說：『如果不這樣，讓你窮究到無心之處，自己見到自己認可，我就埋沒你了。』各位同參，這是古人腳踏實地之處，吐出來的氣息，沒有不確實，沒有不真切的。如今要明白這荔枝為什麼是紅色的，也必須自己見到自己認可，與晦堂、趙州、白雲把手同行。
【English Translation】 English version What is the intention of Baiyun (White Cloud, referring to a Zen master) in his words? And how should one respond? Within the Zen school, there is no method that is not managed, no matter that cannot be penetrated. Once questioned, one must be able to understand thoroughly. Even without questioning, one cannot hide anything from him. This is the duty of a diligent Zen student. Do not think that a shout or a strike will suffice; one must understand immediately. Merely making a great noise verbally while remaining ignorant internally is useless. Once, Zhao Zhou (a Zen master) saw a monk using tongs to start a fire and asked, 'Do not call it fire, what should it be called?' This old man was like presenting a case to the authorities while wearing a cangue (a wooden device used for punishment), many were left speechless. Zhao Zhou had changed their eyes (enlightened them). Also, a monk asked Duo Fu (a Zen master), 'What is the clump of bamboo at Duo Fu Temple?' Duo Fu replied, 'One stalk, two stalks, slanting.' The monk said, 'This student does not understand.' Duo Fu said, 'Three stalks, four stalks, crooked.' The ancients' answers could be simple and direct, or detailed and thorough. Later people say this is answering bamboo with bamboo, answering root with wood, what relevance does it have? Hui Tang (a Zen master) initially came from Nanxiong, full of literary talent and eloquence. He followed Zen Master Yunfeng Yue for three years but made no progress. He then followed Zen Master Nan for two years, exerting all his effort, but still made no progress. Therefore, he gave up, unwilling to practice Zen, and spent the summer at the abbot's residence. While reading the Transmission of the Lamp, he came across the story of the monk asking Duo Fu about the clump of bamboo, and he suddenly realized the mutual accomplishment of the two Zen masters. He immediately returned to Huangbo, and as soon as he put down his sitting cloth, Zen Master Nan said, 'You have entered my room.' What did Hui Tang see that made him so different? Therefore, it is said that Zen students must avoid getting caught up in the flow of words. Hui Tang once asked Zen Master Nan, 'The great matter is originally like this, why does the master teach people to look at the hua tou (critical phrase), searching in every possible way?' Zen Master Nan said, 'If I did not do this, allowing you to investigate until you reach a state of no-mind, seeing and acknowledging for yourself, then I would bury you.' Fellow practitioners, this is where the ancients stood firmly on the ground, every breath they exhaled was true and accurate. Now, to understand why the lychee is red, you must also see and acknowledge for yourself, and walk hand in hand with Hui Tang, Zhao Zhou, and Baiyun.
共行。則松直棘曲。鵠白烏玄。以至天地日月．山川草木．鳥獸人民．四聖六凡。皆穿透矣。要道便道。要拈便拈。更不借他鼻孔出氣也。果然恁么。則返觀向來蹉過多少好事了也。莫有不蹉過底么。在舍只言為客易。臨淵方覺取魚難。
嘉泰普燈錄卷第二十五
音釋
搊側九切 𪙁音查 牙音干 橡辭兩切 蹺去延切 踦去奇切 繘音橘 繂音律 挼儒追切 𣫝當作[魅-未+甾]煙脛切 涂音荼 博音團 筴音頰 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十六
平江府報恩光孝禪寺(臣)僧 (正受) 編
拈古
蔣山佛慧泉禪師二則
舉。巴陵示眾。祖師道。不是風動。不是幡動。既不是風幡。向甚麼處著。有人與祖師作主。出來與巴陵相見。雪竇道。風動。幡動。既是風幡。向甚麼處著。有人與巴陵作主。出來與雪竇相見。師曰。要知二尊宿落處么。蔣山為你說個譬喻。一似個人家。祖上從來極有涯業。有二兄弟。各各斗使。大者使五百。小者使一貫。日往月來。斗使不已。遂將祖父涯業一時蕩盡。累他子孫無安身立命處。忽有一親友見其子孫孤露。遂將伊家祖上宅舍借伊。居止其間。子孫須思舊時祖業。如何卻屬
【現代漢語翻譯】 現代漢語譯本：
共行，那麼松樹就直，荊棘就彎曲，天鵝就白，烏鴉就黑。以至於天地日月、山川草木、鳥獸人民、四聖六凡，全都穿透了。要用就用，要拿就拿，更不需要借用別人的鼻孔來呼吸了。果真如此，那麼回頭看看，過去錯過了多少好事啊！難道就沒有不曾錯過的人嗎？正如俗話所說：『在家裡只說做客容易，到了深淵邊才覺得捉魚困難。』
嘉泰普燈錄卷第二十五
音釋
搊側九切 𪙁音查 牙音干 橡辭兩切 蹺去延切 踦去奇切 繘音橘 繂音律 挼儒追切 𣫝當作[魅-未+甾]煙脛切 涂音荼 博音團 筴音頰 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十六
平江府報恩光孝禪寺(臣)僧 (正受) 編
拈古
蔣山佛慧泉禪師二則
舉。巴陵(人名)示眾說：『祖師(對有道高僧的尊稱)說，不是風動，不是幡動。既然不是風動幡動，那麼應該歸於什麼呢？』如果有人能替祖師做主，就出來與巴陵(人名)相見。雪竇(人名)說：『風動，幡動。既然是風動幡動，那麼應該歸於什麼呢？』如果有人能替巴陵(人名)做主，就出來與雪竇(人名)相見。蔣山(地名)禪師說：『想要知道這兩位尊宿(對有道高僧的尊稱)的落腳點嗎？蔣山(地名)為你們說個比喻。就像一家人家，祖上向來非常有家業。有兩個兄弟，各自爭鬥使用，大的用五百，小的用一千。日復一日，月復一月，爭鬥使用不停。於是將祖父的家業一時蕩盡，連累子孫沒有安身立命的地方。忽然有一位親友，看到他們的子孫孤苦伶仃，於是將自己家的祖宅借給他們居住。子孫必須思念舊時的祖業，怎麼反而成了這樣呢？』
【English Translation】 English version:
Together they proceed, then the pine is straight, and the thorn is crooked. The swan is white, and the crow is black. As for heaven and earth, sun and moon, mountains and rivers, plants and trees, birds and beasts, people, the Four Sages and the Six Realms, all are penetrated. Use when needed, take when needed, no need to borrow breath from another's nostrils. If it is truly so, then looking back, how many good things have been missed! Is there anyone who has not missed anything? As the saying goes, 'It's easy to say being a guest is easy when at home, but only when facing the abyss do you realize how difficult it is to catch fish.'
Jia Tai Pu Deng Lu, Volume 25
Pronunciation and Explanation
搊側九切 (chōu cè jiǔ qiē), 𪙁音查 (chá yīn chá), 牙音干 (yá yīn gān), 橡辭兩切 (xiàng cí liǎng qiē), 蹺去延切 (qiāo qù yán qiē), 踦去奇切 (yǐ qù qí qiē), 繘音橘 (jú yīn jú), 繂音律 (lǜ yīn lǜ), 挼儒追切 (ruó rú zhuī qiē), 𣫝當作[魅-未+甾]煙脛切 (mèi dàng zuò [mèi-wèi+zī] yān jìng qiē), 涂音荼 (tú yīn tú), 博音團 (bó yīn tuán), 筴音頰 (cè yīn jiá) Supplement to the Buddhist Canon, Volume 79, No. 1559, Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu, Volume 26
Compiled by (Minister) Monk (Zhengshou) of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture
Gongan (Public Case) Commentary
Two Cases from Chan Master Fohui Quan of Jiangshan (place name)
Example: Baling (person name) addressed the assembly, saying: 'The Patriarch (respectful term for a high-ranking monk) said, 'It is not the wind moving, it is not the banner moving.' If it is neither the wind nor the banner, where does it belong?' If someone can take the Patriarch's place, come out and meet Baling (person name). Xue Dou (person name) said: 'The wind is moving, the banner is moving. Since it is the wind and the banner, where does it belong?' If someone can take Baling's (person name) place, come out and meet Xue Dou (person name). The Chan Master of Jiangshan (place name) said: 'Do you want to know where these two venerable monks (respectful term for a high-ranking monk) are situated? Jiangshan (place name) will tell you a parable. It's like a family whose ancestors were extremely wealthy. There were two brothers, each fighting to use the wealth. The elder used five hundred, the younger used one thousand. Day after day, month after month, they fought and used it without end. Thus, they squandered all of their grandfather's wealth at once, leaving their descendants with no place to settle down and make a living. Suddenly, a relative saw their descendants were orphaned and destitute, so he lent them his family's ancestral home to live in. The descendants must reflect on the old family wealth, how did it come to this?'
他人。須作方便。討得當時契書。方為究竟。若趁目前過日。得即得。未免住在他人屋下。大眾。蔣山為你說譬喻了也。且問諸人。作何方便。討得當時契書。
舉僧問夾山境話。法眼(云云)。師曰。諸禪德。法眼和尚話墮也不知。若不喚作境。待喚作甚麼。既不能截斷兩頭。致令後代兒孫遞相咬嚼。便道。天地同根。萬物一體。心外無法。法外無心。種種計較。一似夢中說夢相似。豈知鬼子母失卻愛兒。無處尋蹤。森沙神倒被蛇纏。眼中出血。
翠巖真禪師三則
舉盤山似地擎山(云云)。師曰。盤山力盡神疲。也是望雲上樹。還知有不歷諸聖階梯。獨超物外者么。師遂大笑。
舉德山托缽。師曰。巖頭．德山一狀領過雪峰一千五百人善知識地在。
舉。寶應示眾云。欲得易會么。第一莫將問來問。問在答處。答在問處。你若擬議。老僧在你腳底。師曰。寶應只解把住。翠巖即不然。寒山倒地。拾得扶起。豐乾禮拜。不見文殊。更有觀音菩薩魚行酒肆。且不識主人翁。乃卓拄杖一下。
白雲端禪師三則
舉。僧問洞山。亡僧遷化向甚麼處去。曰。火后一莖茅。師曰。白雲即不然。亡僧遷化向甚麼處去。只向道。墻壁有耳。
舉。甘贄行者接待。有僧曰。行者接
【現代漢語翻譯】 現代漢語譯本： 他人。須作方便，討得當時契書（合同，憑證）。方為究竟。若趁目前過日，得即得，未免住在他人屋下。大眾，蔣山為你說譬喻了也。且問諸人，作何方便，討得當時契書？
舉僧問夾山境話，法眼（禪師名號，此處指其所說的話）。師曰：諸禪德，法眼和尚話墮也不知。若不喚作境，待喚作甚麼？既不能截斷兩頭，致令後代兒孫遞相咬嚼，便道：『天地同根，萬物一體，心外無法，法外無心。』種種計較，一似夢中說夢相似。豈知鬼子母（佛教傳說中的惡神，后被佛陀感化）失卻愛兒，無處尋蹤。森沙神（守護神）倒被蛇纏，眼中出血。
翠巖真禪師三則
舉盤山似地擎山（禪宗公案，比喻承擔重任）。師曰：盤山力盡神疲，也是望雲上樹。還知有不歷諸聖階梯，獨超物外者么？師遂大笑。
舉德山托缽（德山禪師托缽乞食的故事）。師曰：巖頭、德山一狀領過雪峰一千五百人善知識地在。
舉。寶應示眾云：『欲得易會么？第一莫將問來問，問在答處，答在問處。你若擬議，老僧在你腳底。』師曰：寶應只解把住，翠巖即不然。寒山倒地，拾得扶起，豐乾禮拜，不見文殊。更有觀音菩薩魚行酒肆，且不識主人翁。乃卓拄杖一下。
白雲端禪師三則
舉。僧問洞山：『亡僧遷化向甚麼處去？』曰：『火后一莖茅。』師曰：白雲即不然。亡僧遷化向甚麼處去？只向道：墻壁有耳。
舉。甘贄行者接待，有僧曰：『行者接
【English Translation】 English version: Others. One must make efforts to retrieve the original contract (agreement, proof) to truly resolve the matter. If one merely lives for the present, gaining what one can, one inevitably remains living under another's roof. Monks, Jiangshan has given you a metaphor. Now, I ask you all, what efforts should be made to retrieve the original contract?
Referring to the story of a monk asking about the realm of Jia Shan, Fayen (a Chan master's name, here referring to his words). The master said: 'All you Chan practitioners, Fayen does not know that his words have fallen. If we don't call it a realm, what should we call it? Since he cannot sever both ends, he causes later generations to chew on each other, saying: 'Heaven and earth share the same root, all things are one body, there is no Dharma outside the mind, and no mind outside the Dharma.' All sorts of calculations are like speaking of dreams within a dream. How can they know that Kishimojin (a demon in Buddhist legends, later converted by the Buddha) has lost her beloved child and cannot find its trace? The Sensha deity (guardian deity) is instead entangled by a snake, with blood flowing from its eyes.'
Three Statements by Chan Master Cuiyan Zhen
Referring to Panshan's 'like the earth supporting the mountain' (a Chan koan, a metaphor for bearing heavy responsibilities). The master said: 'Panshan is exhausted and weary, also like climbing a tree to reach the clouds. Does anyone know of one who does not go through the steps of all the sages, but transcends the material world alone?' The master then laughed loudly.
Referring to Deshan carrying his alms bowl (the story of Chan Master Deshan begging for food). The master said: 'Yantou and Deshan together surpass Xuefeng's position as a good teacher for fifteen hundred people.'
Referring to. Bao Ying addressing the assembly, saying: 'Do you want to understand easily? First, do not use a question to ask a question; the question is in the answer, and the answer is in the question. If you deliberate, this old monk is under your feet.' The master said: 'Bao Ying only knows how to hold on, but Cuiyan is not like that. Hanshan falls to the ground, Shide helps him up, Fenggan bows, but Manjushri is not seen. Moreover, Avalokiteshvara Bodhisattva is in the fish market and wine shop, yet they do not recognize the master.' Then he struck his staff once.
Three Statements by Chan Master Baiyun Duan
Referring to. A monk asked Dongshan: 'Where does a deceased monk go after transformation?' He said: 'A stalk of thatch after the fire.' The master said: 'Baiyun is not like that. Where does a deceased monk go after transformation? Just say: 'The walls have ears.'
Referring to. The practitioner Gan Zhi received a guest, and a monk said: 'Practitioner, you receive
待不易。贄曰。譬如餵驢餵馬。瑯瑘覺和尚云。快把飯來。師曰。瑯瑘雖有不犯之令。若是白雲即不然。譬如餵驢餵馬。但對道。願行者常似今日。
舉。龍牙偈曰。一切名山到因腳。辛苦多年與襪著。而今年老不能行。手裡把個破木杓。師曰。龍牙老人可謂熟處難忘。
保寧勇禪師二則
舉。雪峰示眾云。南山有一條鱉鼻蛇。汝等諸人切須好看。長慶(云云)。師拈起拄杖召曰。大眾。喪身失命了也。
舉。無著遇文殊。喫茶次。文殊抬起玻璃盞曰。南方還有這個么。師代以手指口。
黃龍晦堂心禪師二則
舉世尊拈華。迦葉微笑。師曰。直下穿過髑髏。已是換卻眼睛。臨危不在悚然。向甚麼處見釋迦老子。
舉。莊宗云。朕恢復中原。收得一寶。只是無人酬價。興化(云云)。師曰。興化一期見機而作。爭奈埋沒伊一朝天子。當時若但向道。蚌蛤之珠。收得也無用處。教伊向後別有生涯。免得遞相鈍置。而今若有問。上座又作么生酬價。
泐潭真凈云庵文禪師三則
舉。三聖道。我逢人即出。出則不為人。興化道。我逢人即不出。出則便為人。師曰。看這兩個老古錐。竊得臨濟些子活計。各自分疆列界。氣沖宇宙。使明眼衲僧只得好笑。諸禪德。且道笑
【現代漢語翻譯】 現代漢語譯本 待不易（Dai Buyi，人名）說：『譬如餵驢餵馬。』瑯瑘覺和尚（Langya Jueheshang，禪師名）說：『快把飯來。』師（禪師自稱）說：『瑯瑘（Langya，山名，寺名）雖有不犯之令，若是白雲（Baiyun，禪師名）即不然。譬如餵驢餵馬，但對道：願行者常似今日。』
舉（引用）。龍牙（Longya，禪師名）偈曰：『一切名山到因腳，辛苦多年與襪著。而今年老不能行，手裡把個破木杓。』師曰：『龍牙老人可謂熟處難忘。』
保寧勇禪師（Baoning Yongchanshi，禪師名）二則
舉（引用）。雪峰（Xuefeng，禪師名）示眾云：『南山有一條鱉鼻蛇，汝等諸人切須好看。』長慶（Changqing，禪師名）（云云）。師拈起拄杖召曰：『大眾，喪身失命了也。』
舉（引用）。無著（Wuzhu，菩薩名）遇文殊（Wenshu，菩薩名），喫茶次，文殊抬起玻璃盞曰：『南方還有這個么？』師代以手指口。
黃龍晦堂心禪師（Huanglong Huitangxin Chanshi，禪師名）二則
舉（引用）。世尊拈華，迦葉（Jiaye，佛陀弟子名）微笑。師曰：『直下穿過髑髏（dú lóu，頭骨），已是換卻眼睛。臨危不在悚然，向甚麼處見釋迦老子（Shijia Laozi，釋迦牟尼佛的俗稱）？』
舉（引用）。莊宗（Zhuangzong，人名）云：『朕恢復中原，收得一寶，只是無人酬價。』興化（Xinghua，禪師名）（云云）。師曰：『興化一期見機而作，爭奈埋沒伊一朝天子。當時若但向道：蚌蛤之珠，收得也無用處。教伊向後別有生涯，免得遞相鈍置。而今若有問：上座又作么生酬價？』
泐潭真凈云庵文禪師（Letan Zhenjing Yunanwen Chanshi，禪師名）三則
舉（引用）。三聖（Sansheng，禪師名）道：『我逢人即出，出則不為人。』興化（Xinghua，禪師名）道：『我逢人即不出，出則便為人。』師曰：『看這兩個老古錐（lǎo gū zhuī，老頑固）。竊得臨濟（Linji，禪師名）些子活計，各自分疆列界，氣沖宇宙，使明眼衲僧（nà sēng，僧人的別稱）只得好笑。諸禪德，且道笑甚麼？』
【English Translation】 English version Dai Buyi (a name) said, 'It's like feeding a donkey or a horse.' Zen Master Langya Juehe (a Zen master's name) said, 'Quick, bring the food!' The Master (the Zen master referring to himself) said, 'Although Langya (a mountain name, temple name) has the precept of non-violation, Baiyun (a Zen master's name) is not like that. It's like feeding a donkey or a horse, but respond by saying: May the practitioner always be like today.'
Quoting. Zen Master Longya's (a Zen master's name) verse says: 'Every famous mountain reached by foot, enduring hardship for years wearing socks. But now, old and unable to walk, holding a broken wooden ladle in hand.' The Master said, 'The old man Longya can be said to have difficulty forgetting familiar places.'
Two Cases of Zen Master Baoning Yong (a Zen master's name)
Quoting. Xuefeng (a Zen master's name) addressed the assembly, saying, 'There is a turtle-nosed snake on South Mountain. All of you must watch it carefully.' Changqing (a Zen master's name) (and so on). The Master raised his staff and called out, 'Everyone, you've lost your lives!'
Quoting. Wuzhu (a Bodhisattva's name) met Manjusri (a Bodhisattva's name). While drinking tea, Manjusri raised a glass cup and said, 'Is there this in the South?' The Master responded by pointing to his mouth with his finger.
Two Cases of Zen Master Huanglong Huitangxin (a Zen master's name)
Quoting. The World-Honored One held up a flower, and Kashyapa (a Buddha's disciple's name) smiled. The Master said, 'Piercing straight through the skull, one has already changed their eyes. Facing danger without fear, where do you see the old Shakyamuni (Shijia Laozi, a common name for Shakyamuni Buddha)?'
Quoting. Zhuangzong (a person's name) said, 'I have recovered the Central Plains and obtained a treasure, but no one can appraise it.' Xinghua (a Zen master's name) (and so on). The Master said, 'Xinghua acted according to the situation at the time, but unfortunately, he buried an emperor. If he had just said then: A pearl from a clam, even if obtained, is useless. Teach him to have a different livelihood in the future, so as not to mutually dull each other. Now, if someone asks: How would you, venerable monk, appraise it?'
Three Cases of Zen Master Letan Zhenjing Yunanwen (a Zen master's name)
Quoting. Sansheng (a Zen master's name) said, 'When I meet someone, I go forth; going forth, I am not for the person.' Xinghua (a Zen master's name) said, 'When I meet someone, I do not go forth; going forth, I am then for the person.' The Master said, 'Look at these two old fogeys. They have stolen a bit of Linji's (a Zen master's name) livelihood, each dividing their territory, their energy soaring through the universe, making clear-eyed monks only laugh. All you Zen practitioners, tell me, what are they laughing at?'
作甚麼。還知落處么。若知。一任七顛八倒。若不知。且向三聖．興化葛藤里咬嚼。
舉。三聖問雪峰。透網金鱗以何為食。師曰。俊哉。俊哉。快活。快活。恰似一隻鷂子莫驚著。保寧即不然。透網金鱗以何為食。待你出網來。即向你道。待他道。一千五百人善知識。話頭也不識。但拽拄杖打出三門外。復曰。也好快活。恰似一隻虎。莫動著。諸禪德。且道保寧快活何似三聖快活。莫有快活底漢么。出來定當看。良久。喝曰。把手拽不住。
舉臺山路上有一婆子。凡有僧問。臺山路向甚麼處去。云。驀直去。僧擬行。婆云。好個阿師。又恁么去也。問曰。游臺山者。憧憧往來。莫知其數。未有一人不被伊瞞。唯有趙州一日謂眾曰。臺山下婆子被老僧勘破了也。大眾。雖然不受伊瞞。若點檢來。也好吃婆子手中棒。且道趙州過在甚麼處。若知趙州過處。方解不受人瞞。歸宗門下莫有不受人瞞底么。咄。
大溈真如喆禪師二則
舉芭蕉拄杖子話。師曰。大溈即不然。你有拄杖子。我奪卻你拄杖子。你無拄杖子。我與你拄杖子。大溈既然如是。諸人還用得也未。若人用得。德山先鋒。臨濟后令。若也用不得。且還本主。
舉。世尊一日見文殊在門外立。乃云。文殊。文殊。何不入來。文殊
【現代漢語翻譯】 作甚麼？還知道落腳之處嗎？如果知道，就任憑你七顛八倒。如果不知道，就到三聖、興化的葛藤里去仔細咬嚼。
舉例。三聖問雪峰：『透網金鱗（突破漁網的魚）以什麼為食？』雪峯迴答說：『俊哉！俊哉！快活！快活！恰似一隻鷂子，莫要驚動它。』保寧卻不這樣說。『透網金鱗以什麼為食？』等你出了網來，我就告訴你。等雪峰說了之後，保寧說：『一千五百人善知識，連話頭也不認識，只配用拄杖打出山門外。』又說：『也好快活！恰似一隻虎，莫要動它。』各位禪德，你們說保寧的快活和三聖的快活有什麼不同？有沒有快活的人？出來評判一下。』良久，喝道：『把手也拽不住。』
舉例。臺山路上有一個老婦人，凡是有僧人問：『臺山的路往哪裡走？』老婦人就說：『一直走。』僧人剛要走，老婦人就說：『好個阿師（和尚），又這樣走了。』提問道：『游臺山的人，來來往往，數不清有多少，沒有一個人不被她欺騙。只有趙州有一天對大家說：『臺山下的老婦人被老僧識破了。』各位，即使不受她欺騙，如果仔細檢查起來，也免不了要吃老婦人手中的棒子。』那麼趙州的過錯在哪裡呢？如果知道趙州的過錯，才能不受人欺騙。歸宗門下有沒有不受人欺騙的人？咄！』
大溈真如喆禪師的兩則語錄
舉例芭蕉的拄杖子的話。大溈說：『我卻不這樣說。你有拄杖子，我就奪走你的拄杖子。你沒有拄杖子，我就給你拄杖子。』大溈既然這樣說了，各位還用得上嗎？如果用得上，就像德山做先鋒，臨濟做後盾。如果用不上，就還給本主。』
舉例。世尊有一天看見文殊（文殊菩薩）站在門外，就說：『文殊！文殊！為什麼不進來？』文殊...
【English Translation】 What are you doing? Do you know where you are going? If you know, then let it be, let it be topsy-turvy. If you don't know, then go to the tangled vines of Sansheng (Three Sages) and Xinghua and chew on them carefully.
Example: Sansheng (Three Sages) asked Xuefeng (Snow Peak), 'What does a golden carp that has broken through the net eat?' Xuefeng replied, 'Excellent! Excellent! Joyful! Joyful! Just like a hawk, don't startle it.' Baoning (Protecting Peace) wouldn't say it that way. 'What does a golden carp that has broken through the net eat?' I'll tell you when you get out of the net. After Xuefeng spoke, Baoning said, 'Fifteen hundred good teachers don't even recognize the topic, they only deserve to be beaten out of the gate with a staff.' Then he said, 'Also very joyful! Just like a tiger, don't move it.' All you Chan practitioners, what do you say is the difference between Baoning's joy and Sansheng's joy? Is there anyone who is joyful? Come out and judge.' After a long pause, he shouted, 'Can't even hold onto the hand.'
Example: On the road to Mount Tai, there was an old woman. Whenever a monk asked, 'Which way to Mount Tai?' the old woman would say, 'Go straight ahead.' As soon as the monk was about to leave, the old woman would say, 'Good monk, you're leaving like that again.' Question: 'Travelers to Mount Tai come and go in countless numbers, and no one is not deceived by her. Only Zhao Zhou (Joshu) said to everyone one day, 'The old woman at the foot of Mount Tai has been seen through by this old monk.' Everyone, even if you are not deceived by her, if you examine it carefully, you will inevitably be beaten by the old woman's staff.' So where was Zhao Zhou's fault? If you know Zhao Zhou's fault, then you can avoid being deceived. Among the disciples of Guizong (Returning to the Source), is there anyone who is not deceived? Tut!'
Two Sayings of Chan Master Zhenru Zhe of Dawei (Great Enclosure)
Example of the words about the staff of the banana tree. Dawei (Great Enclosure) said, 'I wouldn't say it that way. If you have a staff, I will take your staff away. If you don't have a staff, I will give you a staff.' Since Dawei has said this, can you all use it? If you can use it, it's like Deshan (Tok-san) as the vanguard and Linji (Rinzai) as the rearguard. If you can't use it, then return it to the original owner.'
Example: One day, the World-Honored One (Buddha) saw Manjusri (Manjushri Bodhisattva) standing outside the door and said, 'Manjusri! Manjusri! Why don't you come in?' Manjusri...
曰。我不見一法在門外。何以教我入門。師代曰。吾不如汝。
法雲圓通秀禪師二則
舉。首楞嚴經云。十方薄伽梵。一路涅槃門。師以手空中一畫。喝曰。九流於是乎。交歸眾聖於是乎。冥會乃知新羅．高麗．南番．日本．西天此土．十方世界一切人民。盡在諸人鼻孔里叫叫鬧鬧。東頭買賤。西頭賣貴。諸人還聞么。若不聞。還我耳朵來。
舉。雲門問僧。光明寂照遍河沙。豈不是張拙秀才語。僧云。是。雲門云。話墮也。師曰。甚處是話墮處。忽有人問法雲。如何是祖師西來意。只對伊道。話墮也。還會么。具眼底辨取。
智海正覺逸禪師二則
舉。夾山偈曰。明明無悟法。悟法即迷人。長伸兩腳睡。無偽亦無真。師曰。諸禪德。此乃療久戀寶所者病之妙藥。未到化城之土。切忌錯服。服之。則耆婆拱手。醫王皺眉。
舉。趙州示眾云。老僧有時將一枝草作丈六金身。有時將丈六金身作一枝草。五峰云。我有時將拄杖子作三世諸佛。有時將三世諸佛作拄杖子。師曰。此二尊宿一時熱發。亂語狂言。指神話鬼。智海即不然。有時將丈六金身喚作丈六金身。胸題卍字。或佩圓光。合掌讚歎曰。容顏甚奇妙。光明照十方。我適曾供養。今復還親近。有時將拄杖子喚作拄杖子。不長
【現代漢語翻譯】 他說：『我沒有看到任何法在門外，如何教我入門？』 禪師回答說：『我不如你。』
法雲圓通秀禪師的兩則語錄
舉例。《首楞嚴經》（Śūraṅgama Sūtra，一部重要的佛教經典）中說：『十方薄伽梵（Bhagavan，佛的稱號），一路涅槃（Nirvana，解脫）門。』 禪師用手在空中畫了一下，喝道：『九流（各種思想流派）在這裡交匯，眾聖（所有聖人）在這裡冥合。』 才知道新羅（Silla，古代朝鮮王國）、高麗（Goryeo，古代朝鮮王國）、南番（吐蕃，古代西藏）、日本（Japan）、西天（印度）、此土（中國）、十方世界的一切人民，都在諸位的鼻孔里叫叫鬧鬧。東頭買賤，西頭賣貴。諸位還聽得到嗎？ 如果聽不到，把耳朵還給我！』
舉例。雲門（Yunmen，禪宗大師）問僧人：『光明寂照遍河沙，豈不是張拙秀才語？』 僧人回答：『是。』 雲門說：『話墮也（說錯話了）。』 禪師說：『哪裡是說錯話的地方？』 假如有人問法雲（Fayun，禪師的名字）：『如何是祖師西來意（Bodhidharma，禪宗初祖）？』 只回答他說：『話墮也。』 明白了嗎？ 有眼力的人辨別一下。』
智海正覺逸禪師的兩則語錄
舉例。夾山（Jiashan，禪師的名字）的偈語說：『明明無悟法，悟法即迷人。長伸兩腳睡，無偽亦無真。』 禪師說：『各位禪德（禪修者），這是治療久戀寶所（化城，比喻虛幻的目標）之病的妙藥。 未到化城之土，切忌錯服。 服之，則耆婆（Jivaka，古代名醫）拱手，醫王皺眉。』
舉例。趙州（Zhaozhou，禪師的名字）開示大眾說：『老僧有時將一枝草當作丈六金身（佛像）。 有時將丈六金身當作一枝草。』 五峰（Wufeng，禪師的名字）說：『我有時將拄杖子（禪杖）當作三世諸佛（過去、現在、未來諸佛）。 有時將三世諸佛當作拄杖子。』 禪師說：『這兩位尊宿（受尊敬的僧人）一時熱發，亂語狂言，指神話鬼。 智海（Zhihai，禪師的名字）就不是這樣。 有時將丈六金身叫做丈六金身，胸題卍字（Svastika，佛教符號），或佩圓光（佛像背後的光環），合掌讚歎說：『容顏甚奇妙，光明照十方。 我適曾供養，今復還親近。』 有時將拄杖子叫做拄杖子，不長
【English Translation】 He said, 'I do not see any Dharma (law, teaching) outside the gate. How can you teach me to enter?' The master replied, 'I am not as good as you.'
Two Sayings of Chan Master Fayun Yuantong Xiu
Example: The Śūraṅgama Sūtra (an important Buddhist scripture) says, 'The Bhagavan (Buddha's title) of the ten directions, the one path to Nirvana (liberation).' The master drew a line in the air with his hand and shouted, 'The nine streams (various schools of thought) converge here, and the assembly of sages (all saints) secretly unite here.' Only then do you realize that all the people of Silla (ancient Korean kingdom), Goryeo (ancient Korean kingdom), Nanfan (Tibet), Japan, Western Heaven (India), this land (China), and the ten directions of the world are all shouting and bustling in everyone's nostrils. Buying cheap in the east and selling dear in the west. Can you all hear it? If you can't hear it, give me back my ears!'
Example: Yunmen (a Chan master) asked a monk, 'The light of stillness shines everywhere like the Ganges sands, isn't that Zhang Zhuo's words?' The monk replied, 'Yes.' Yunmen said, 'You have fallen into words (said something wrong).' The master said, 'Where is the place where you have fallen into words?' If someone asks Fayun (a Chan master), 'What is the meaning of Bodhidharma's (the first patriarch of Chan Buddhism) coming from the West?' Just answer him, 'You have fallen into words.' Do you understand? Those with eyes discern it.'
Two Sayings of Chan Master Zhihai Zhengjue Yi
Example: Jiashan's (a Chan master) verse says, 'Clearly there is no Dharma to be enlightened to, to be enlightened to Dharma is to delude people. Stretching out both legs to sleep, there is neither falsity nor truth.' The master said, 'All you Chan practitioners, this is a wonderful medicine to cure the illness of longing for the treasure land (illusory goal). Before reaching the land of the transformation city, be careful not to take it wrongly. If you take it, then Jivaka (an ancient famous doctor) will fold his hands, and the king of medicine will frown.'
Example: Zhaozhou (a Chan master) instructed the assembly, 'This old monk sometimes turns a blade of grass into a sixteen-foot golden body (Buddha statue). Sometimes he turns a sixteen-foot golden body into a blade of grass.' Wufeng (a Chan master) said, 'I sometimes turn a staff (Zen stick) into the Buddhas of the three worlds (past, present, and future Buddhas). Sometimes I turn the Buddhas of the three worlds into a staff.' The master said, 'These two venerable monks are temporarily agitated, speaking wildly and nonsensically, pointing to gods and talking about ghosts. Zhihai (a Chan master) is not like that. Sometimes he calls a sixteen-foot golden body a sixteen-foot golden body, with a swastika (Svastika, a Buddhist symbol) on his chest, or wearing a halo (halo behind the Buddha statue), and praises with palms together, 'The appearance is very wonderful, the light shines in all directions. I have offered it before, and now I come to be close again.' Sometimes he calls a staff a staff, not long
不短。不直不曲。亦讚歎曰。楖栗出匡頂。萬中無一枝。得來為至寶。行坐鎮相隨。只如山僧恁么道。還塞得諸方口么。自曰。塞不得。又曰。為甚麼塞不得。青山只解磨今古。流水何曾洗是非。
上方益禪師三則
舉趙州洗缽盂話。師曰。趙州不唯瞎卻這僧眼。直得南北叢林盡向缽盂上作活計。當時幸好個喫茶去。不解道得。
舉。臨濟上堂云。我在先師處三度吃六十棒。如篙枝拂相似(云云)。師曰。照用之機不無臨濟。要且打得個皮下無血底。這僧當初若會。才見云。誰為我下手。但云。貧兒思舊債。待伊拈棒。卻向道。自己雖然急。他人未肯忙。直饒臨濟令行。也是拗曲作直。
舉趙州訪二庵主因緣。師曰。避得風雷。重遭霹靂。
五祖演禪師六則
舉。教中道。若有一人發真歸源。十方虛空悉皆消殞。雙泉即不然。若有一人發真歸源。十方虛空筑著磕著。
舉。梁武帝問達磨。如何是聖諦第一義。曰。廓然無聖。帝云。對朕者誰。曰。不識。又僧問六祖。黃梅意旨甚麼人得。曰。會佛法人得。云。和尚還得否。曰。不得。云。和尚為甚麼不得。曰。我不會佛法。師曰。大小大祖師問著底便是不識不會。為甚麼卻兒孫遍地。復曰。一人傳虛。萬人傳實。
【現代漢語翻譯】 既不短，也不直也不彎曲。又讚歎說：『楖栗（一種樹木）出在匡頂（樹木的頂端），萬株之中難有一枝。得到它就作為至寶，行走坐臥都相伴隨。』就像山僧我這樣說，還能堵住所有人的嘴嗎？』自己回答說：『堵不住。』又說：『為什麼堵不住？青山只會磨滅古今，流水何曾洗去是非。』
上方益禪師三則
舉趙州洗缽盂（僧人使用的食器）的話。禪師說：『趙州不僅弄瞎了這個僧人的眼睛，還使得南北叢林都對著缽盂做活計。當時幸好說了句『喫茶去』，卻不會說別的。』
舉臨濟上堂說：『我在先師處三次捱了六十棒，像篙枝拂過一樣（云云）。』禪師說：『照用之機不離臨濟，但打得那些皮下無血的人。這僧人當初如果明白，一見到問『誰為我下手』，就應該說：『窮人思念舊債。』等他拿起棒子，就反過來說：『自己雖然著急，別人未必肯幫忙。』即使臨濟的命令能夠實行，也是拗曲作直。』
舉趙州拜訪二庵主（修行場所的負責人）的因緣。禪師說：『避開了風雷，又遭到了霹靂。』
五祖演禪師六則
舉教中說：『如果有一個人發起真性迴歸本源，十方虛空都會消亡。』雙泉卻不這樣說：『如果有一個人發起真性迴歸本源，十方虛空就會碰壁磕頭。』
舉梁武帝問達磨（菩提達摩）：『如何是聖諦第一義（最高真理）？』達磨說：『廓然無聖（空曠寂靜，沒有聖者）。』梁武帝說：『那面對朕的是誰？』達磨說：『不識（不知道）。』又有僧人問六祖（慧能）：『黃梅（弘忍）的意旨是什麼人得到的？』六祖說：『會佛法的人得到的。』僧人問：『和尚您得到嗎？』六祖說：『我沒有得到。』僧人問：『和尚您為什麼沒有得到？』六祖說：『我不會佛法。』禪師說：『這些大祖師回答的都是不識不會，為什麼子孫卻遍佈天下？』又說：『一人傳虛，萬人傳實。』
【English Translation】 It is neither short, nor straight, nor crooked. He also praised, saying: 'A Zheli (a type of tree) grows from the Kuangding (top of the tree), one in ten thousand. Obtaining it is like obtaining a treasure, accompanying you in walking and sitting.' Just like this mountain monk says, can it still shut everyone's mouths?' He answered himself, 'It cannot be shut.' He also said, 'Why can't it be shut? The green mountains only grind away the past and present, the flowing water has never washed away right and wrong.'
Three Cases of Zen Master Shangfang Yi
Referring to the story of Zhaozhou washing the bowl (a monk's eating utensil). The Zen master said: 'Zhaozhou not only blinded this monk's eyes, but also made the northern and southern monasteries all work on the bowl. At that time, it was fortunate that he said 'Have some tea', but he couldn't say anything else.'
Referring to Linji's ascending the hall and saying: 'I received sixty blows three times at my former teacher's place, like a punt pole brushing past (etc.).' The Zen master said: 'The mechanism of illumination and function is inseparable from Linji, but he only beats those who have no blood under their skin. If this monk had understood at the beginning, as soon as he heard 'Who will strike for me?', he should have said: 'A poor man remembers old debts.' Waiting for him to pick up the stick, he should have said in return: 'Although I am anxious, others may not be willing to help.' Even if Linji's orders could be carried out, it would still be bending the crooked into straight.'
Referring to the cause and condition of Zhaozhou visiting the two hermitage masters (heads of the hermitage). The Zen master said: 'Having avoided the wind and thunder, he encountered a thunderbolt.'
Six Cases of Zen Master Wuzu Yan
Referring to the teaching that says: 'If one person awakens to the true source, the ten directions of empty space will all vanish.' Shuangquan does not say this: 'If one person awakens to the true source, the ten directions of empty space will bump and knock.'
Referring to Emperor Wu of Liang asking Bodhidharma (Damo): 'What is the first meaning of the highest truth (paramārtha)?' Damo said: 'Vast and empty, there are no sages (kuòrán wú shèng).' Emperor Wu said: 'Who is facing me?' Damo said: 'I don't know (bù shí).' Also, a monk asked the Sixth Patriarch (Huineng): 'Who obtained the meaning of Huangmei (Hongren)?' The Sixth Patriarch said: 'Those who understand the Buddha's Dharma obtained it.' The monk asked: 'Does the abbot obtain it?' The Sixth Patriarch said: 'I have not obtained it.' The monk asked: 'Why has the abbot not obtained it?' The Sixth Patriarch said: 'I do not understand the Buddha's Dharma.' The Zen master said: 'These great patriarchs all answered 'I don't know' and 'I don't understand', why are their descendants all over the world?' He also said: 'One person transmits falsehood, ten thousand people transmit truth.'
舉靈云見桃華悟道。玄沙未徹。師曰。說甚麼諦當。更參三十始得。
舉。僧請益瑯瑘。清凈本然。云何忽生山河大地。曰。清凈本然。云何忽生山河大地。其僧悟去。師曰。金屑雖貴。落眼成翳。
舉國師無縫塔。師曰。前面是真珠瑪瑙。後面是瑪瑙真珠。東邊是觀音勢至。西邊是普賢文殊。中間有一首幡。被風吹著。道胡盧胡盧。
舉趙州狗子無佛性。師曰。大眾。你諸人作么生會。老僧尋常只舉無字便休。你若透得這一個字。天下人不奈何你。諸人作么生透。還有透得徹底么。有則便出來道看。我也不要你道有。也不要你道無。也不要你道不有不無。你作么生道。
黃龍死心新禪師四則
舉。僧問夾山。如何是相似句。曰。荷葉團團團似鏡。菱角尖尖尖似錐。復曰。會么。云。不會。曰。風吹柳絮毛毬走。雨打梨花蛺蝶飛。師曰。夾山詹前捧日。未是高明。狹路分岐。寧同大轍。要會相似句么。白鷺沙汀立。蘆華相對開。
舉多福一叢竹。師曰。斜即任斜。曲即任曲。喚甚麼作多福一叢竹。
舉。僧問雲門。樹凋葉落時如何。曰。體露金風。師曰。大小云門。境上縛殺。云巖即不然。樹凋葉落時如何。珊瑚枝枝撐著月。
舉。南泉問黃檗。甚麼處去。云。擇
【現代漢語翻譯】 現代漢語譯本 靈云開悟是因為見到桃花。玄沙（Xuan Sha，人名）還沒有徹悟。師父說：『說什麼真實不虛？再參禪三十年才能明白。』
有僧人請教瑯瑘（Lang Ye，山名）：『清凈的本性本來如此，為什麼忽然產生山河大地？』瑯瑘回答：『清凈的本性本來如此，為什麼忽然產生山河大地？』那個僧人因此開悟離去。師父說：『金屑雖然珍貴，落入眼中也會成為障礙。』
舉國師（Guo Shi，稱號）的無縫塔。師父說：『前面是珍珠瑪瑙，後面是瑪瑙珍珠，東邊是觀音（Guanyin，菩薩名）勢至（Shizhi，菩薩名），西邊是普賢（Puxian，菩薩名）文殊（Wenshu，菩薩名），中間有一首幡，被風吹著，發出胡盧胡盧的聲音。』
舉趙州（Zhaozhou，地名）的狗子沒有佛性。師父說：『各位，你們怎麼理解？我平常只舉「無」字就結束了。你們如果能透徹理解這一個字，天下人都奈何不了你。各位怎麼透徹理解？有沒有徹底理解的？有的話就出來說說看。我也不要你說有，也不要你說無，也不要你說不有不無，你怎麼說？』
黃龍死心新禪師（Huanglong Shixin，人名）四則
有僧人問夾山（Jiashan，山名）：『什麼是相似句？』夾山回答：『荷葉圓圓圓似鏡，菱角尖尖尖似錐。』又問：『明白了嗎？』僧人說：『不明白。』夾山說：『風吹柳絮毛毬走，雨打梨花蛺蝶飛。』師父說：『夾山詹前捧日，還不夠高明。狹路分岐，怎能與大道相比？想要明白相似句嗎？白鷺在沙灘上站立，蘆花相對開放。』
舉多福（Duofu，地名）的一叢竹子。師父說：『斜就任它斜，曲就任它曲，叫什麼多福的一叢竹子？』
有僧人問雲門（Yunmen，山名）：『樹木凋零葉子落下時如何？』雲門回答：『體露金風。』師父說：『小小的雲門，被境界束縛住了。云巖（Yunyan，人名）就不是這樣，樹木凋零葉子落下時如何？珊瑚枝枝撐著月。』
南泉（Nanquan，人名）問黃檗（Huangbo，人名）：『去哪裡？』黃檗說：『擇
【English Translation】 English version Lingyun attained enlightenment upon seeing peach blossoms. Xuansha had not yet fully understood. The master said, 'What are you talking about when you say 'ultimate truth'? You need to meditate for another thirty years to understand.'
A monk asked Langye, 'The pure nature is originally so, how did mountains, rivers, and the great earth suddenly arise?' Langye replied, 'The pure nature is originally so, how did mountains, rivers, and the great earth suddenly arise?' The monk attained enlightenment and left. The master said, 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.'
Referring to National Teacher's (Guo Shi) seamless pagoda. The master said, 'In front are pearls and agate, behind are agate and pearls, to the east are Guanyin and Shizhi, to the west are Puxian and Wenshu, in the middle is a banner, being blown by the wind, making a 'hulu hulu' sound.'
Referring to Zhaozhou's dog having no Buddha-nature. The master said, 'Everyone, how do you understand this? I usually just raise the word 'no' and stop there. If you can thoroughly understand this one word, no one in the world can do anything to you. How do you thoroughly understand it? Is there anyone who has thoroughly understood it? If so, come out and say something. I don't want you to say 'yes,' I don't want you to say 'no,' I don't want you to say 'neither yes nor no,' how do you say it?'
Four Cases of Zen Master Xin of Huanglong Sixin
A monk asked Jiashan, 'What is a similar phrase?' Jiashan replied, 'Lotus leaves are round, round like mirrors, water chestnut tips are sharp, sharp like cones.' He then asked, 'Do you understand?' The monk said, 'I don't understand.' Jiashan said, 'The wind blows willow catkins like fur balls running, the rain beats pear blossoms and butterflies fly.' The master said, 'Jiashan holding up the sun before the emperor is not yet brilliant. Diverging on a narrow path is not the same as the great way. Do you want to understand similar phrases? White herons stand on the sandy shore, reed flowers bloom facing each other.'
Referring to a clump of bamboo at Duofu. The master said, 'If it's slanted, let it be slanted, if it's bent, let it be bent, what are you calling a clump of bamboo at Duofu?'
A monk asked Yunmen, 'What is it like when trees wither and leaves fall?' Yunmen replied, 'The body reveals the golden wind.' The master said, 'Little Yunmen, bound by the realm. Yunyan is not like that, what is it like when trees wither and leaves fall? Coral branches prop up the moon.'
Nanquan asked Huangbo, 'Where are you going?' Huangbo said, 'Selecting'
菜去。曰。將甚麼擇。檗豎起刀子。泉曰。只解作客。不解作主。師曰。精金百煉。本分鉗錘。往往今時師僧將黃檗．南泉只作擇菜會卻。
兜率真寂悅禪師一則
舉。曹山一日入僧堂。向火次。僧云。今日好寒。曰。須知有不寒者。云。誰是不寒者。山筴火示之。僧云。莫道無人好。山拋下火。僧云。某到這裡卻不會。山曰。日照寒潭明更明。師曰。這僧雖行合行不行之路。未免草里藏身。曹山有應不應卻應之機。爭奈爐邊露影。這兩個不解。端然向火。寧免掛後人齒牙。若嚼不破。須信言中有味。若嚼得破。方知舌上無鹽。既然如是。兜率何曾踏著古人腳跟。遂喝一喝。
泐潭祥禪師二則
舉。祖師道。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。師曰。雁過霜秋。山含紅樹。文殊與普賢二人爭功。未分勝負。遂喝曰。卻被寶峰一喝。依舊安家立業。
舉。雲門一日示眾。將拂子摵一下。云。這裡得個入處。捏怪去也。日本國里說禪。三十三天上有個人出來喚云。吽。吽。特厙兒。師曰。後來叢林道。雲門腳跟不點地。誡實苦哉。寶峰道。日本國人說禪得困。卻來寶峰拄杖頭上歇息。要為大宋人說法。還聞么。良久。曰。矢上加尖。
雪峰祖燈璇禪師一則
【現代漢語翻譯】 現代漢語譯本：
菜頭走了。南泉問：『你打算揀選什麼？』菜頭豎起刀子。南泉說：『只會做客人，不會做主人。』雪峰說：『精金百煉，本分鉗錘。』往往現在的師父們把黃檗（Huangbo，唐代禪師）和南泉（Nanquan，唐代禪師）的公案只當成是揀菜的聚會罷了。
兜率真寂悅禪師（Doushuai Zhenjiyue Chanshi，宋代禪師）一則
舉例。曹山（Caoshan，唐代禪師）有一天進入僧堂，正在烤火。一個僧人說：『今天真冷啊。』曹山說：『須知有不冷的東西。』僧人問：『誰是不冷的？』曹山用火鉗撥弄火來示意。僧人說：『莫說無人好。』曹山放下火鉗。僧人說：『我到這裡卻不會。』曹山說：『日照寒潭明更明。』雪峰說：『這個僧人雖然走的是可行卻又不可行的路，但免不了草里藏身。』曹山有應與不應卻又應的玄機，無奈爐邊露出了影子。這兩個人都不理解，只是在那裡烤火，難道能免得了被後人評說？如果嚼不破這個公案，就要相信話里有深意。如果嚼得破，才知道舌頭上沒有味道。既然這樣，兜率（Doushuai，指兜率真寂悅禪師）又何曾踏著古人的腳跟？』於是大喝一聲。
泐潭祥禪師（Letan Xiang Chanshi，宋代禪師）二則
舉例。祖師說：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』雪峰說：『雁過霜秋，山含紅樹。文殊（Wenshu，文殊菩薩）與普賢（Puxian，普賢菩薩）二人爭功，未分勝負。』於是喝道：『卻被寶峰（Baofeng，指雪峰祖燈璇禪師）一喝，依舊安家立業。』
舉例。雲門（Yunmen，雲門文偃禪師）有一天向大眾開示，用拂子拍了一下，說：『這裡如果能找到入處，那就是捏怪了。』日本國里有人說禪，三十三天（三十三天，佛教用語）上有人出來喊道：『吽。吽。特厙兒。』雪峰說：『後來的叢林里說，雲門腳跟不點地，真是苦啊。』寶峰說：『日本國人說禪說得困了，卻來寶峰的拄杖頭上歇息。想要為大宋人說法，還聽得見嗎？』停頓了很久，說：『矢上加尖。』
雪峰祖燈璇禪師（Xuefeng Zudeng Xuan Chanshi，宋代禪師）一則
【English Translation】 English version:
The cook left. Nanquan (Nanquan, a Chan master of the Tang Dynasty) asked: 'What are you going to choose?' The cook raised the knife. Nanquan said: 'Only knows how to be a guest, doesn't know how to be the host.' Xuefeng (Xuefeng, referring to Xuefeng Zudeng Xuan Chanshi) said: 'Refined gold is tempered a hundred times, the fundamental skill of the tongs and hammer.' Often, present-day teachers and monks treat the cases of Huangbo (Huangbo, a Chan master of the Tang Dynasty) and Nanquan only as a vegetable-picking gathering.
An anecdote of Chan Master Doushuai Zhenjiyue (Doushuai Zhenjiyue Chanshi, a Chan master of the Song Dynasty)
Example: Caoshan (Caoshan, a Chan master of the Tang Dynasty) entered the monks' hall one day, warming himself by the fire. A monk said: 'It's so cold today.' Caoshan said: 'You must know there is something that is not cold.' The monk asked: 'Who is the one who is not cold?' Caoshan used the fire tongs to stir the fire to indicate. The monk said: 'Don't say there is no one good.' Caoshan put down the fire tongs. The monk said: 'I don't understand when I get here.' Caoshan said: 'The sun shines on the cold pool, brighter and brighter.' Xuefeng said: 'Although this monk walks a path that is both possible and impossible, he cannot avoid hiding in the grass.' Caoshan has the mechanism of responding, not responding, yet responding. It's a pity that the shadow is revealed by the stove. These two don't understand, just warming themselves by the fire. How can they avoid being criticized by later generations? If you can't chew through this case, you must believe there is meaning in the words. If you can chew through it, you will know there is no salt on the tongue. Since this is the case, how has Doushuai (Doushuai, referring to Chan Master Doushuai Zhenjiyue) ever followed in the footsteps of the ancients?' Then he shouted loudly.
Two anecdotes of Chan Master Letan Xiang (Letan Xiang Chanshi, a Chan master of the Song Dynasty)
Example: The Patriarch said: 'The mind follows the myriad realms, the turning place is truly profound. Following the flow, one recognizes the nature, without joy or sorrow.' Xuefeng said: 'Geese pass through the frosty autumn, the mountains contain red trees. Manjushri (Wenshu, Manjushri Bodhisattva) and Samantabhadra (Puxian, Samantabhadra Bodhisattva) are competing for merit, without a clear victory or defeat.' Then he shouted: 'But being shouted at by Baofeng (Baofeng, referring to Xuefeng Zudeng Xuan Chanshi), they still establish their homes and businesses.'
Example: Yunmen (Yunmen, Chan Master Yunmen Wenyan) once addressed the assembly, striking with the whisk, saying: 'If you can find an entry point here, that is fabricating strangeness.' Someone in Japan speaks of Chan, and someone from the Thirty-three Heavens (Thirty-three Heavens, a Buddhist term) comes out and shouts: 'Hum. Hum. Te She Er.' Xuefeng said: 'Later, the monastic community said that Yunmen's heels don't touch the ground, truly bitter.' Baofeng said: 'The Japanese are tired of speaking of Chan, but come to rest on Baofeng's staff. Wanting to preach to the people of the Great Song, can you still hear it?' After a long pause, he said: 'Adding an arrow to the arrowhead.'
An anecdote of Chan Master Xuefeng Zudeng Xuan (Xuefeng Zudeng Xuan Chanshi, a Chan master of the Song Dynasty)
舉。日出連山。月圓當戶。不是無身。不欲全露。師曰。大眾。龍牙山裡無眼毒龍。從前行腳。不曾性僺道得一句。及於住院。盡力只道得一半。山僧今日為混沌𦘕眉去也。良久。曰。放憨作么。
泐潭湛堂準禪師五則
舉藥山問云巖師子。師曰。藥山．云巖鈍置殺人。兩子父弄一個師子也弄不出。若是準上座。只消獨自弄拽得來。拈頭作尾。拈尾作頭。轉兩個金睛。攫幾鉤鐵爪。吼一聲。直令百里內猛獸潛蹤。滿空里飛禽亂墜。準上座未弄師子。請大眾高著眼先看。做一個定場。以拄杖擲下。云。箇中消息子。能有幾人知。喝一喝。
舉。永嘉道。直截根源佛所印。摘葉尋枝我不能。師遂拈拄杖。卓一下。曰。大小直截。或有個秀才出來道。云巖長老。你佛法得恁么簡易。即向伊道。田厙奴。你豈不聞孝經序云。朕聞上古。其風樸略。
舉雪峰低頭歸庵。師曰。大眾。雪峰是會末後句。不會末後句。若道會。巖頭又道。當初悔不向他道末後句。若道不會。因甚而今兒孫遍天遍地。雖與我同條生。不與我同條死。末後句巖頭為劈頭說破。也未免有些肴訛。久參先德。一舉便知。後學初機。莫道不疑好。
舉仰山羅漢騰空而至。師曰。諸禪德。可惜仰山放過這漢。當時若是寶峰。便與擒
【現代漢語翻譯】 現代漢語譯本： 舉[例]。太陽從連綿的山脈升起，月亮圓滿地照在門前。不是沒有身體，只是不想完全顯露。禪師說：『各位，龍牙山裡沒有能傷人的毒龍。從前雲遊四方，不曾透徹地說出一句[真]話。等到住持寺院，也只是盡力說出了一半。我今天為混沌[未開化的人]描眉。』良久，說：『裝傻作甚？』 泐潭湛堂準禪師五則 舉[例]，藥山[禪師]問云巖[禪師]關於師子（獅子，比喻佛法威猛）的問題。禪師說：『藥山、云巖真是愚鈍，父子兩人玩弄一個師子也玩弄不出來。如果是準上座，只需獨自玩弄就能得心應手。顛倒頭尾，轉動兩隻金色的眼睛，伸出幾隻鐵爪，吼叫一聲，就能讓百里之內的猛獸都藏匿起來，讓滿天空的飛鳥都墜落下來。準上座還沒開始玩弄師子，請各位先高抬貴眼看看，做一個定場。』用拄杖擲下，說：『其中的訊息，能有幾人知道？』喝一聲。 舉[例]。永嘉[禪師]說：『直截了當的根源是佛所印證的，摘葉尋枝的事情我不會。』禪師於是拿起拄杖，敲擊一下，說：『無論大小都是直截了當。』或許有個秀才出來說：『云巖長老，你的佛法怎麼這麼簡易？』就對他說：『你這田舍奴，你難道沒聽過《孝經序》里說：我聽說上古時代，風俗淳樸簡略。』 舉[例]，雪峰[禪師]低頭回到庵中。禪師說：『各位，雪峰是懂得末後句（最終的真理），還是不懂得末後句？如果說懂得，巖頭[禪師]又說：當初後悔沒向他說明末後句。如果說不懂得，為什麼如今他的子孫遍佈天下？雖然與我同生，卻不與我同死。末後句巖頭已經劈頭蓋臉地說破了，也難免有些差錯。久參老禪的人，一舉便知。後學初學者，不要說沒有疑惑才好。』 舉[例]，仰山[禪師]羅漢騰空而來。禪師說：『各位禪德，可惜仰山放過了這個人。當時如果是寶峰，就應該擒住他。』
【English Translation】 English version: Example: The sun rises from the continuous mountains, and the moon shines fully in front of the door. It's not that there is no body, but I don't want to be completely exposed. The Zen master said, 'Everyone, there is no poisonous dragon in Longya Mountain that can hurt people. In the past, when traveling around, I never thoroughly spoke a [true] word. When I became the abbot of the monastery, I only tried my best to say half of it. Today, I am drawing eyebrows for the uninitiated.' After a long while, he said, 'Why pretend to be foolish?' Five Cases of Zen Master Zhantang Zhun of Letan Example: Yaoshan [Zen Master] asked Yunyan [Zen Master] about the question of the Shizi (lion, a metaphor for the power of the Buddha's Dharma). The Zen master said, 'Yaoshan and Yunyan are really dull. The father and son can't play with a lion. If it were Zen Master Zhun, he could play with it easily by himself. Reversing the head and tail, turning the two golden eyes, extending a few iron claws, and roaring, he could make the beasts within a hundred miles hide, and make the birds in the sky fall down. Zen Master Zhun hasn't started playing with the lion yet, please everyone raise your eyes and take a look first, and make a scene.' He threw down his staff and said, 'How many people know the news in it?' He shouted. Example: Yongjia [Zen Master] said, 'The direct root source is what the Buddha certified, I cannot pick leaves and search for branches.' The Zen master then picked up his staff and tapped it once, saying, 'Whether big or small, it is straightforward.' Perhaps a scholar will come out and say, 'Elder Yunyan, how can your Buddha Dharma be so simple?' Then tell him, 'You country bumpkin, haven't you heard what the preface to the Classic of Filial Piety says: I have heard that in ancient times, the customs were simple and unadorned.' Example: Xuefeng [Zen Master] lowered his head and returned to the hermitage. The Zen master said, 'Everyone, does Xuefeng understand the last phrase (the ultimate truth), or does he not understand the last phrase? If he understands, Yantou [Zen Master] also said: I regretted not explaining the last phrase to him at the beginning. If he doesn't understand, why are his descendants all over the world today? Although he was born with me, he will not die with me. Yantou has already bluntly revealed the last phrase, but it is inevitable that there will be some mistakes. Those who have long participated in old Zen masters will know it at a glance. Beginners should not say that it is good to have no doubts.' Example: Yangshan [Zen Master]'s Arhat came flying through the air. The Zen master said, 'All Zen practitioners, it is a pity that Yangshan let this man go. If it were Baofeng at that time, he should have captured him.'
住。須教維那僧堂前撞鐘集眾。責狀趕出。況佛法不當人情。伊既稱羅漢。我生已盡。梵行已立。為甚麼不歸家穩坐。只管遊山玩水。參。
舉雲門拈世尊生下。一手指天。一手指地。師曰。雲門大師只知其一。不知其二。只道我一朝權在手。看取令行時。殊不知盡法無民。準上座即不然。待這老子才生下來。未行未開口之時。向伊麵前結一道金櫃藏魂印。一禁禁定。教這老子言詞路絕。心行處滅。不唯使釋迦老子自家得人安樂處。亦乃使十方法界眾生一切安樂。諸禪德。且道雲門是。準上座是。若道雲門是。準上座又何用別說。若道雲門非。不可將佛法作得失是非會也。若不作得失是非會。又是顢頇佛性。儱侗真如。且道畢竟作么生。莫言佛法無多子。不是苦心人不知。咄。
太平佛鑒勤禪師六則
舉。溈山與僧語次。僧云。大好雨。曰。甚麼處是好處。僧無語。溈卻曰。大好雨。僧云。甚麼處是好處。溈乃指雨示之。僧又無語。溈曰。何得大智而默。師曰。溈山尋常眼放電光。到這裡。卻著賊也不知。山僧不是抑強扶弱。黨理不黨親。且道那裡是著賊處。若於此檢點得出。便能騎賊馬追賊。奪賊槍殺賊。若檢點不出。凡有言說。皆是與賊過梯。智海今日路見不平。與諸人併贓捉獲。擲下拂子曰
【現代漢語翻譯】 現代漢語譯本： 住持說：必須讓維那（寺院中負責維持秩序的僧人）在僧堂前敲鐘集合大眾，寫下罪狀，將他趕出去。況且佛法不講人情。他既然自稱是阿羅漢（斷絕一切煩惱，達到最高修行果位的聖人），『我生已盡，梵行已立』（我已經了脫生死，清凈的修行已經完成），為什麼不回家安穩地坐著，只顧著遊山玩水？參！
舉雲門（雲門文偃禪師）拈出世尊（釋迦牟尼佛）出生時，一手指天，一手指地（表示天上地下，唯我獨尊）。我說：雲門大師只知其一，不知其二。只說『我一朝權在手，看取令行時』（等我一旦掌握權力，就看看我的命令如何施行）。卻不知道『盡法無民』（一切法都空無自性，沒有實在的民眾）。準上座（佛鑒勤禪師自稱）如果是我，等這老子（指釋迦牟尼佛）才生下來，還沒行走沒開口的時候，就在他面前結一道金櫃藏魂印（一種秘密的手印），一禁就禁住，教這老子言語之路斷絕，心念之處滅盡。不只是讓釋迦老子自己得到安樂，也讓十方法界（整個宇宙）的眾生都得到安樂。諸位禪德，你們說雲門對呢，還是準上座對呢？如果說雲門對，那又何必我說這些？如果說雲門不對，又不可將佛法當作得失是非來看待。如果不當作得失是非來看待，又是糊里糊塗的佛性，含糊不清的真如。那麼，到底該怎麼做呢？莫說佛法沒有多少東西，不是苦心修行的人不會知道的。咄！
太平佛鑒勤禪師六則
舉例說，溈山（溈山靈佑禪師）與僧人說話時，僧人說：『好大的雨啊。』溈山說：『什麼地方是好處？』僧人無語。溈山卻說：『好大的雨啊。』僧人說：『什麼地方是好處？』溈山就指著雨來示意。僧人又無語。溈山說：『為什麼有大智慧卻沉默不語？』我說：溈山尋常時候眼光如電，到這裡，卻被賊偷了也不知道。我不是要抑強扶弱，黨理不黨親。那麼，哪裡是被賊偷的地方呢？如果能在這裡檢查出來，就能騎著賊的馬追趕賊，奪賊的槍殺賊。如果檢查不出來，凡是言語，都是給賊遞梯子。智海（佛鑒勤禪師自稱）今日路見不平，與諸位一起把贓物捉獲。』擲下拂子說：
【English Translation】 English version: Abbot: 'You must instruct the director of monks (Vina) to strike the bell in front of the monks' hall to gather the assembly. Write down his offenses and expel him. Moreover, the Buddha-dharma does not accommodate human sentiments. Since he claims to be an Arhat (a saint who has cut off all afflictions and attained the highest state of practice), saying, 'My life is exhausted, the Brahma-conduct is established' (I have escaped birth and death, and pure practice is complete), why doesn't he stay at home and sit peacefully, instead of just wandering around enjoying the scenery? Investigate!'
To illustrate, Yunmen (Zen Master Yunmen Wenyan) cited the World-Honored One (Sakyamuni Buddha) at birth, pointing one finger to the sky and one finger to the earth (indicating that in heaven and on earth, I alone am the honored one). I say: 'Great Master Yunmen only knew one, but not the other. He only said, 'Once I have power in my hands, see how my orders are carried out' (Once I have authority, see how my commands are executed). But he did not know 'when the law is exhausted, there are no people' (all dharmas are empty of self-nature, there are no real people). If it were me, Zuenshoza (Zen Master Fo-Jian Qin calls himself), I would wait until this old man (referring to Sakyamuni Buddha) was just born, before he walked or spoke, and form a golden cabinet to seal the soul mudra (a secret hand gesture) in front of him, sealing him completely, causing this old man's path of speech to be cut off and the place of his thoughts to be extinguished. Not only would it allow Sakyamuni Buddha himself to attain peace and happiness, but it would also allow all sentient beings in the ten directions of the Dharma Realm (the entire universe) to attain peace and happiness. All you Zen practitioners, tell me, is Yunmen right, or is Zuenshoza right? If you say Yunmen is right, then why would I need to say all this? If you say Yunmen is wrong, then you cannot treat the Buddha-dharma as a matter of gain and loss, right and wrong. If you do not treat it as a matter of gain and loss, right and wrong, then it is a muddled Buddha-nature, a vague Suchness. So, what should be done after all? Don't say that the Buddha-dharma doesn't have much to it; those who don't cultivate diligently won't know. Tut!'
Six Cases of Zen Master Fo-Jian Qin of Taiping
For example, when Weishan (Zen Master Weishan Lingyou) was talking to a monk, the monk said, 'What a great rain.' Weishan said, 'Where is the good part?' The monk was speechless. Weishan then said, 'What a great rain.' The monk said, 'Where is the good part?' Weishan then pointed to the rain to indicate it. The monk was again speechless. Weishan said, 'Why are you silent with such great wisdom?' I say: 'Weishan's eyes usually flashed with lightning, but here, he was robbed and didn't even know it. I am not trying to suppress the strong and support the weak, siding with reason and not with relatives. So, where is the place where he was robbed? If you can examine it here, you can ride the thief's horse to chase the thief, seize the thief's spear and kill the thief. If you can't examine it, all words are just handing the thief a ladder. Zhihai (Zen Master Fo-Jian Qin calls himself) saw injustice on the road today and captured the stolen goods with everyone.' Threw down the whisk and said:
。諸人各自認取臟物。
舉。溈山同陸侍御入僧堂。陸問。如許多僧。為復是吃粥飯僧。為復是參禪僧。曰。亦不是吃粥飯僧。亦不是參禪僧。云。在此作甚麼。曰。侍御自問取他看。師曰。溈山元來小膽。被這俗官一問。直得手忙腳亂。閉戶開門。若是老僧即不然。大開門戶。放伊入來。此是參禪僧。吃粥飯僧。向伊道。是吃粥飯了參禪僧。侍伊眼睛定動。便與木槵子換卻。教伊做個惺惺歷歷底侍御。若處廟堂之高。則致君為堯舜之君。或在江湖之上。則致民為堯舜之民。豈不快哉。乃呈起數珠曰。諸人還見這個么。良久。曰。此是老僧來京師換得底。諸人各自歸堂摸索看。
舉。三平參石鞏。平后舉似大顛曰。既是活人箭。為甚麼向弓弦上辨。三平無語。顛曰。三十年來要人舉此話也難得。師曰。大小三平。元來只是個死漢。若非死漢。又覓甚麼活人箭。石鞏龍頭蛇尾。矢在弦上又卻不發。當時若便與一箭。那裡得來大顛作死馬醫。醫之不瘥。從他掘地深埋。且如智海恁么批判古今。還有過也無。細雨灑華千點淚。淡煙籠竹一堆愁。
舉。谷山問秀溪。聲色純真時如何。曰。碗鳴作么。山從東過西立。溪曰。若不恁么則禍生。山卻從西過東立。溪下禪床行三五步。山把住云。聲色純真又作么生
【現代漢語翻譯】 現代漢語譯本：各位自己去辨認那些不乾淨的東西。
溈山和陸侍御一同進入僧堂。陸侍御問道：『這麼多的僧人，是吃飯的僧人，還是參禪的僧人？』溈山回答說：『既不是吃飯的僧人，也不是參禪的僧人。』陸侍御問：『那他們在這裡做什麼？』溈山說：『侍御您自己去問他們看看。』我說：溈山原來這麼膽小，被這個俗官一問，就手忙腳亂，好像關門閉戶一樣。如果是老衲我，就會大開門戶，放他進來，告訴他，這些是參禪的僧人，是吃飯的僧人，或者說是吃完飯後參禪的僧人。如果他眼睛稍微動一下，就用木槵子（一種念珠）換了他的眼睛，讓他做一個清醒明智的侍御。如果他在朝廷高位，就能輔佐君王成為堯舜一樣的聖君；即使在江湖之上，也能使百姓過上堯舜之民的生活，豈不痛快！』於是舉起數珠說：『各位還看到這個嗎？』停頓了很久，說：『這是老衲來京城換來的。各位各自回禪堂摸索看看。』
三平參訪石鞏（均為禪師名）。三平後來把這件事告訴了大顛（禪師名），說：『既然是活人箭，為什麼要在弓弦上辨認？』三平無言以對。大顛說：『三十年來，要人提起這句話也很難得。』我說：『三平原來只是個死人。如果不是死人，又尋找什麼活人箭呢？』石鞏龍頭蛇尾，箭在弦上卻不發。當時如果就給他一箭，哪裡會輪到大顛來做死馬醫？醫不好，就讓他挖個坑埋了。像智海（禪師名）這樣評論古今，還有過錯嗎？細雨灑落，像無數的淚珠；淡淡的煙霧籠罩著竹林，像一堆憂愁。
谷山（禪師名）問秀溪（禪師名）：『聲色純真時如何？』秀溪回答說：『碗鳴作么？』谷山從東邊走到西邊站立。秀溪說：『如果不這樣，就會有禍事發生。』谷山又從西邊走到東邊站立。秀溪走下禪床，走了三五步。谷山抓住他說：『聲色純真又怎麼樣？』
【English Translation】 English version: Each of you should recognize the impure things for yourselves.
Master Weishan (Zen master name) entered the monks' hall with Attendant Lu. Lu asked, 'So many monks, are they rice-eating monks or Chan (Zen) practitioners?' Weishan replied, 'They are neither rice-eating monks nor Chan practitioners.' Lu asked, 'Then what are they doing here?' Weishan said, 'Attendant, ask them yourself and see.' I say: Weishan was originally timid. Being asked by this secular official, he became flustered, as if closing doors and windows. If it were this old monk, I would open the doors wide and let him in, telling him, 'These are Chan practitioners, rice-eating monks, or monks who practice Chan after eating rice.' If his eyes move even slightly, I would exchange them for wooden beads (a type of rosary), making him a clear-headed attendant. If he is in a high position in the court, he can assist the ruler to become a sage like Yao or Shun; even if he is in the rivers and lakes, he can enable the people to live like the people of Yao and Shun. Wouldn't that be delightful!' Then, raising his rosary, he said, 'Do you all see this?' After a long pause, he said, 'This is what this old monk exchanged for in the capital. Each of you should return to your meditation hall and feel around for it.'
Sanping (Zen master name) visited Shigong (Zen master name). Later, Sanping told Dadian (Zen master name) about it, saying, 'Since it is a living arrow, why discern it on the bowstring?' Sanping was speechless. Dadian said, 'For thirty years, it has been rare for someone to bring up this question.' I say: 'Sanping was originally just a dead man. If he were not a dead man, what living arrow would he be seeking?' Shigong was like a dragon's head and a snake's tail, the arrow on the string but not released. If he had just given him an arrow at that time, how could Dadian have come to be a doctor for dead horses? If he couldn't cure it, he would just dig a hole and bury it. Like Zihai (Zen master name) criticizing the past and present like that, is there any fault? Fine rain sprinkles down like countless tears; faint smoke envelops the bamboo forest like a pile of sorrow.'
Gushan (Zen master name) asked Xiuxi (Zen master name), 'What is it like when sound and form are purely genuine?' Xiuxi replied, 'What is the bowl鳴作麼 (wǎn míng zuò me, what is the bowl鳴作麼) doing?' Gushan walked from east to west and stood there. Xiuxi said, 'If it weren't like this, disaster would occur.' Gushan then walked from west to east and stood there. Xiuxi stepped down from the meditation platform and walked three or five steps. Gushan grabbed him and said, 'What about the purely genuine sound and form then?'
。溪打一掌。山云。百年後要個人下茶也無。溪曰。要谷山老漢作么。山大笑。師舉了。呵呵大笑曰。也大好笑。有甚好笑處。樓前巧燕雙雙語。林內嬌鶯對對飛。因看古人無義語。等閑又得一聯詩。
舉。南泉示眾曰。文殊．普賢昨夜三更起佛見．法見。趙州出衆(云云)。師曰。大似無手人行拳。無口人叫喚。無手人掩著無口人口。無口人咬著無手人手。恁么會得。方知道法性不動。動遍三界之中。至理無言。言滿四天之下。若也不會。紅塵飛碧海。白浪涌青岑。
舉。披雲去看天仙。才入方丈。仙便問。未見東越老時。作么生為物。曰。只見云生碧嶂。焉知月落寒潭。云。只恁么。也難得。曰。莫是未見時么。仙便喝。云展兩手。仙云。錯怪人者有甚麼限。云掩耳便出。仙云。死卻這漢平生也。師曰。喻似敵手下棋。雖則著著不落別處。其奈須有輸贏。既有輸贏。便成勝負。要得兩無傷損么。待天仙道。死卻這漢平生也。便好向道。元來是錯怪人。天仙卻好展兩手。便得始終一貫。頭尾雙全。雖然如是。你諸人各各摸索腰下斧柄看。
天寧佛果圓悟勤禪師四則
舉。文殊菩薩問維摩居士云。我等各自說已。云何是仁者所說不二法門。師曰。這一轉語。叢林話會不少。有道默然。有道良
【現代漢語翻譯】 現代漢語譯本：溪打了他一掌。山說：『百年之後，想找個人來供茶都沒有了。』溪說：『要谷山老和尚做什麼？』山大笑。禪師拈出這段話，呵呵大笑說：『也很好笑。有什麼好笑的呢？樓前靈巧的燕子雙雙對語，林中可愛的黃鶯兩兩相飛。因為看到古人沒有意義的話，隨便又得到了一聯詩。』
禪師拈出：南泉普愿禪師開示大眾說：『文殊菩薩、普賢菩薩昨夜三更起來，見了佛見、法見。』趙州從諗禪師從大眾中走出來（說了些什麼）。禪師說：『很像沒手的人打拳，沒嘴的人叫喊。沒手的人摀住沒嘴的人的口，沒嘴的人咬住沒手的人的手。』這樣領會得了，才知道法性是不動的，雖然不動，卻動遍三界之中。至理是無言的，雖然無言，卻充滿四天之下。如果不會這樣領會，就會紅塵飛向碧海，白浪涌向青岑（山名）。』
禪師拈出：披雲禪師去看天仙，剛進入方丈室，天仙便問：『沒見到東越老和尚時，你如何為人指示？』披雲禪師說：『只見雲彩在碧綠的山峰間升起，哪裡知道月亮落在寒冷的深潭裡。』天仙說：『只是這樣，也很難得。』披雲禪師說：『莫非是沒見到（東越老和尚）時嗎？』天仙便喝斥。披雲禪師展開雙手。天仙說：『錯怪人有什麼限度？』披雲禪師捂著耳朵便出來。天仙說：『這人白白死了這一生。』禪師說：『好比棋逢對手下棋，雖然每一步都落在該落的地方，但終究會有輸贏。既然有輸贏，便會分出勝負。想要兩方都不受損傷嗎？等天仙說：『這人白白死了這一生。』便可以回答說：『原來是錯怪人了。』天仙最好展開雙手，便能始終如一，頭尾雙全。雖然是這樣，你們各位摸摸腰下的斧柄看看。』
天寧佛果圓悟勤禪師四則
禪師拈出：文殊菩薩問維摩詰居士說：『我們各自說完了，什麼是仁者所說的不二法門？』禪師說：『這一轉語，叢林里談論的不少。有人說沉默，有人說良』
【English Translation】 English version: Xi struck him a blow. Shan said, 'After a hundred years, there won't even be anyone to offer tea.' Xi said, 'What's the use of old monk Gu Shan?' Shan laughed loudly. The Zen master brought up this story, laughing heartily and saying, 'It's also very funny. What's so funny about it? In front of the building, clever swallows speak in pairs; in the forest, lovely orioles fly in pairs. Because I saw meaningless words from the ancients, I casually obtained another couplet of poetry.'
The Zen master brought up: Zen Master Nanquan Puyan instructed the assembly, saying, 'Manjusri Bodhisattva and Samantabhadra Bodhisattva arose at the third watch last night and saw the Buddha-view and the Dharma-view.' Zen Master Zhaozhou Congshen came out from the assembly (and said something). The Zen master said, 'It's very much like a handless person boxing, a mouthless person shouting. The handless person covers the mouth of the mouthless person, and the mouthless person bites the hand of the handless person.' If you can understand it this way, then you know that the Dharma-nature is unmoving, yet it moves throughout the three realms. The ultimate truth is without words, yet it fills the four heavens. If you cannot understand it this way, then red dust will fly to the blue sea, and white waves will surge on Qingcen (mountain name).'
The Zen master brought up: Zen Master Piyun went to see the celestial being. As soon as he entered the abbot's room, the celestial being asked, 'Before you saw the old monk of Dongyue, how did you instruct people?' Zen Master Piyun said, 'I only see clouds rising among the green peaks; how would I know that the moon is setting in the cold, deep pool?' The celestial being said, 'Just like that, it's still rare.' Zen Master Piyun said, 'Could it be before I saw (the old monk of Dongyue)?' The celestial being then shouted. Zen Master Piyun spread out his hands. The celestial being said, 'What limit is there to wrongly accusing people?' Zen Master Piyun covered his ears and came out. The celestial being said, 'This person has died in vain in this life.' The Zen master said, 'It's like playing chess with an evenly matched opponent. Although every move lands where it should, there will ultimately be winning and losing. Since there is winning and losing, victory and defeat will be determined. Do you want both sides to be unharmed? Wait for the celestial being to say, 'This person has died in vain in this life,' then you can reply, 'It turns out I wrongly accused you.' The celestial being would do well to spread out his hands, and then he could be consistent from beginning to end, complete from head to tail. Even so, each of you feel for the handle of the axe at your waist and see.'
Four Cases of Zen Master Foguoyuanwu Qin of Tianning
The Zen master brought up: Manjusri Bodhisattva asked Vimalakirti, 'We have each finished speaking. What is the non-dual Dharma gate spoken of by the benevolent one?' The Zen master said, 'This turning phrase is much discussed in the monasteries. Some say silence, some say good.'
久。有道不對。要且摸索不著。直得其聲如雷。普驚群動。自古及今。前聖后聖所說法門。只向維摩片時之間一時顯現。且道正當恁么時。作個甚麼得見維摩。
舉。古者道。護生須是殺。殺盡始安居。要會個中意。鐵船水上浮。師曰。且道殺個甚麼。殺眾生物命。凡夫見解。殺六賊煩惱。座主見解。殺佛殺祖。大闡提人見解。衲僧分上。畢竟殺個甚麼。
舉。雪峰示眾云。盡大地撮來如粟米粒大。師曰。絕天維。立地紀。未足稱奇。擘太華。逗黃河。亦非敏手。若向個里覷得透。便可以撒驪龍窟明珠。噴旃檀林香氣。豈不快哉。山僧今日不避泥水。放一線道。乃拈拄杖曰。還見雪峰么。卓拄杖曰。劄。
舉興化見同參。師曰。辨王庫刀。振涂毒鼓。掣電未足以擬其迅。震雷未足以方其威。可謂善驅耕夫之牛。能奪饑人之食。只如主賓互換。有照有用．有權有實則且置。甚處是興化將手向伊麵前畫兩遭。若這裡洞明。可以荷負臨濟正法眼藏。如或泥水未分。未免瞎驢[匙-匕+(你-女)]大隊。
龍門佛眼遠禪師二則
舉趙州訪二庵主。師曰。庵主一般豎起拳頭。趙州何故肯一個。不肯一個。且道得失在甚麼處。趙州自起自倒。勘破多少。阿師庵主坐斷要津。過了幾多寒暑。要識趙
【現代漢語翻譯】 現代漢語譯本：很久了。有道理不對。想要而且摸索不到。直到它的聲音像雷一樣，普遍驚動所有生物。自古至今，前聖后聖所說的法門，只是在維摩詰（Vimalakirti，佛教居士，以智慧和辯才著稱）片刻之間一時顯現。那麼請問，正在這個時候，做什麼才能得見維摩詰？
舉例。古人說：『護生必須殺，殺盡才能安居。』想要領會其中的意思，『鐵船才能在水上漂浮。』師父說：『那麼要殺什麼呢？』殺眾生的性命，這是凡夫的見解。殺六賊（指色、聲、香、味、觸、法六種慾望）煩惱，這是講經者的見解。殺佛殺祖，這是大逆不道的人的見解。我們出家人的立場，到底要殺什麼？
舉例。雪峰義存禪師（Xuefeng Yicun，唐代禪師）開示大眾說：『將整個大地撮起來像粟米粒那麼大。』師父說：『絕斷天維，確立地紀，還不足以稱奇。劈開華山，疏通黃河，也不是敏捷的手法。如果能在這裡看得透徹，便可以撒驪龍（Lilong，傳說中的龍）洞里的明珠，噴旃檀（Z旃檀，一種香木）林里的香氣，豈不痛快！』山僧我今天不避泥水，放一線生機。』於是拿起拄杖說：『還見到雪峰義存禪師了嗎？』用拄杖敲了一下說：『扎！』
舉例。興化存獎禪師（Xinghua Cunjiang，唐代禪師）見到一同參學的道友。師父說：『辨王庫的刀，振動涂毒鼓，閃電不足以比擬它的迅速，震雷不足以比擬它的威猛。』可以說是善於驅趕農夫的牛，能夠奪走飢餓人的食物。只是主賓互相轉換，有照有用、有權有實姑且不論，哪裡是興化存獎禪師將手在他們面前畫了兩下？如果在這裡徹底明白，就可以承擔臨濟宗（Linji school，禪宗五家之一）的正法眼藏。如果還是泥水不分，免不了瞎驢亂闖。』
龍門佛眼遠禪師（Foyan Yuan，宋代禪師）的兩則公案
舉例。趙州從諗禪師（Zhaozhou Congshen，唐代禪師）拜訪兩位庵主。師父說：『庵主都一樣豎起拳頭，趙州從諗禪師為什麼肯定一個，否定一個？』那麼，得失在哪裡？趙州從諗禪師自己站起又自己倒下，勘破了多少？阿師庵主坐斷要津，過了多少寒暑？想要認識趙州從諗禪師
【English Translation】 English version: Long ago. There's a principle that's not right. Wanting to, yet unable to grasp it. Until its sound is like thunder, universally startling all beings. From ancient times until now, the Dharma doors spoken by past and future sages are all manifested in a moment by Vimalakirti (Vimalakirti, a Buddhist layman known for his wisdom and eloquence). So, I ask, at this very moment, what must one do to see Vimalakirti?
Example. An ancient said: 'To protect life, one must kill; only by killing completely can one dwell in peace.' To understand the meaning within, 'an iron boat must float on water.' The master said: 'Then what must be killed?' Killing the lives of sentient beings is the view of ordinary people. Killing the six thieves (referring to the six desires of sight, sound, smell, taste, touch, and dharma) of affliction is the view of lecturers. Killing the Buddha and killing the patriarchs is the view of great offenders. From the standpoint of us monks, what exactly must be killed?
Example. Xuefeng Yicun (Xuefeng Yicun, a Tang Dynasty Chan master) addressed the assembly, saying: 'Gathering the entire earth, it's like a grain of millet.' The master said: 'Severing the celestial cords and establishing the earthly principles is not enough to be considered extraordinary. Splitting Mount Hua and dredging the Yellow River are also not skillful actions. If one can see through this, then one can scatter the pearls from the Lilong's (Lilong, a legendary dragon) cave and spray the fragrance of the Z旃檀 (Z旃檀, a type of fragrant wood) forest. Wouldn't that be delightful!' This mountain monk, today, not avoiding the mud and water, releases a thread of life.' Then he picked up his staff and said: 'Do you still see Xuefeng Yicun?' He struck the staff and said: 'Zha!'
Example. Xinghua Cunjiang (Xinghua Cunjiang, a Tang Dynasty Chan master) met with a fellow practitioner. The master said: 'Distinguishing the sword of the royal treasury, shaking the poisoned drum, lightning is not enough to compare to its swiftness, thunder is not enough to compare to its power.' It can be said to be skilled at driving the farmer's ox and able to snatch the food of the hungry. Just considering the mutual exchange of host and guest, having illumination and function, having authority and substance, let's put that aside for now. Where is Xinghua Cunjiang drawing his hands twice in front of them? If one thoroughly understands this, one can bear the treasury of the true Dharma eye of the Linji school (Linji school, one of the five houses of Chan Buddhism). If one still doesn't distinguish mud from water, one cannot avoid a blind donkey blundering about.'
Two cases of Chan Master Foyan Yuan (Foyan Yuan, a Song Dynasty Chan master) of Longmen
Example. Zhaozhou Congshen (Zhaozhou Congshen, a Tang Dynasty Chan master) visited two hermits. The master said: 'The hermits both raised their fists in the same way, why did Zhaozhou Congshen affirm one and deny the other?' Then, where does the gain and loss lie? Zhaozhou Congshen himself rises and falls, how much has he seen through? The Acharya hermits sit and cut off the vital path, how many years have passed? Wanting to recognize Zhaozhou Congshen
州么。拍禪床右角曰。識取趙州。要識二庵主么。拍禪床左角曰。識取庵主。還有人點檢得失處出底么。易開終始口。難保歲寒心。
舉洗缽盂話。師曰。大眾。山僧今朝吃粥也洗缽盂。只是不悟。既是為善知識。為甚麼卻不悟。還會么。豈可喚鐘作甕。終不指鹿為馬。善人難犯。水銀無假。冷地忽然覷破。管取一時放下。
大隨南堂靜禪師四則
舉。昔有秀才造無鬼論。論成。才放筆。有鬼現身斫手謂秀才曰。你爭奈我何。五祖道。我當時若見。便以手作鵓鳩觜。向伊道。谷呱呱。師曰。秀才雖知無鬼。而不知鬼之所以無。五祖先師雖知鬼之所以無。而不能掃蹤滅跡。若是大隨即不然。待他斫手道。你爭奈我何。只向道𨵁。直饒是大力鬼王。也教伊頭破作七分。如阿黎樹枝。且道是那個𨵁字。
舉。德山示眾云。今夜小參不答話。問話者三十棒。師曰。要見德山么。悟須千聖頭邊坐。用向三塗底下行。要見法眼么。關中猛將。要見圓明么。塞外將軍。要見新羅僧么。但摘果子吃。莫管樹曲錄。要見南堂么。分明記取。舉似作家。
舉僧問智門如何是般若體話。師曰。古人是則是。答得大高生。山僧即不恁么。如何是般若體。一谷一米。如何是般若用。七擒七縱。
舉。僧問云
【現代漢語翻譯】 現代漢語譯本： 趙州（Zhaozhou，禪宗大師）說道。他拍了一下禪床的右角，說：『認識趙州！』想要認識二庵主（Eranzhu，指另一位禪師）嗎？他拍了一下禪床的左角，說：『認識庵主！』還有人能指出其中的得失之處嗎？開始容易，結束難，保持節操始終不變更難。
舉了一個洗缽盂的故事。禪師說：『各位，我今天早上喝粥也洗缽盂，只是不悟道。既然是作為善知識，為什麼卻不悟道呢？』會嗎？豈能把鐘叫做甕，終究不能指鹿為馬。善良的人難以冒犯，真金不怕火煉。在冷靜的地方忽然看破，保證一時放下。
大隨南堂靜禪師（Dasui Nantang Jing，禪師名號）說了四則公案：
舉了一個故事：以前有個秀才寫了《無鬼論》。文章寫成，剛放下筆，就有鬼現身砍他的手，對秀才說：『你奈我何？』五祖（Wuzu，禪宗五祖弘忍）說：『我當時如果見到，就用手做成鵓鳩的嘴，對著他說：谷呱呱。』禪師說：『秀才雖然知道沒有鬼，卻不知道鬼之所以沒有的原因。五祖先師雖然知道鬼之所以沒有的原因，卻不能掃除軌跡，消滅痕跡。如果是大隨我就不一樣了，等他砍手說：你奈我何？只向他說𨵁。』即使是大力鬼王，也教他頭破裂成七分，像阿黎樹枝一樣。那麼，這個𨵁字是什麼意思呢？』
舉了一個例子：德山（Deshan，禪師名號）開示大眾說：『今晚小參不回答問題，提問的人打三十棒。』禪師說：『想要見德山嗎？悟道須在千聖的頭頂上坐，不用在三塗底下行走。想要見法眼（Fayan，禪師名號）嗎？關中的猛將。想要見圓明（Yuanming，禪師名號）嗎？塞外的將軍。想要見新羅僧（Xinluoseng，指朝鮮半島的僧人）嗎？只管摘果子吃，不要管樹的彎曲。想要見南堂（Nantang，禪師名號）嗎？分明記住，告訴內行。』
舉了一個例子：有僧人問智門（Zhimen，禪師名號）什麼是般若（Bore，智慧）的本體。禪師說：『古人這樣回答是對的，回答得太高明了。我卻不這樣認為。什麼是般若的本體？一谷一米。什麼是般若的用處？七擒七縱。』
舉了一個例子：有僧人問云
【English Translation】 English version: Zhaozhou (Zhaozhou, a Chan master) said. He patted the right corner of the Zen bed and said, 'Recognize Zhaozhou!' Want to recognize Eranzhu (Eranzhu, referring to another Zen master)? He patted the left corner of the Zen bed and said, 'Recognize Anzhu!' Is there anyone who can point out the gains and losses in it? It's easy to start, but difficult to finish, and it's even harder to maintain integrity and remain unchanged.
He cited a story of washing the alms bowl. The Zen master said, 'Everyone, I wash the alms bowl even after eating porridge this morning, but I still haven't attained enlightenment. Since I am a good teacher, why haven't I attained enlightenment?' Do you understand? How can you call a bell a pot, and you can't call a deer a horse. It is difficult to offend a good person, and true gold is not afraid of fire. If you suddenly see through in a calm place, you are guaranteed to let go for a while.
Chan Master Dasui Nantang Jing (Dasui Nantang Jing, a Chan master's name) said four koans:
He cited a story: Once upon a time, there was a scholar who wrote 'On the Absence of Ghosts'. As soon as the article was finished and he put down his pen, a ghost appeared and chopped off his hand, saying to the scholar, 'What can you do to me?' Wuzu (Wuzu, the fifth patriarch of Chan Buddhism, Hongren) said, 'If I had seen it at that time, I would have made a dove's beak with my hand and said to him: Goo goo.' The Zen master said, 'Although the scholar knew that there were no ghosts, he did not know the reason why there were no ghosts. Although the former master Wuzu knew the reason why there were no ghosts, he could not sweep away the traces and eliminate the traces. If it were Dasui, it would be different. When he chops his hand and says: What can you do to me? Just say 𨵁 to him.' Even the mighty ghost king would be taught to have his head broken into seven pieces, like the branches of the Ari tree. So, what does this word 𨵁 mean?'
He cited an example: Deshan (Deshan, a Chan master's name) instructed the public, saying, 'There will be no answering questions in the small participation tonight, and anyone who asks a question will be beaten thirty times.' The Zen master said, 'Do you want to see Deshan? To attain enlightenment, you must sit on the heads of a thousand sages, and you don't need to walk under the three paths. Do you want to see Fayan (Fayan, a Chan master's name)? The fierce general in Guanzhong. Do you want to see Yuanming (Yuanming, a Chan master's name)? The general outside the Great Wall. Do you want to see the Silla monk (Xinluoseng, referring to a monk from the Korean Peninsula)? Just pick the fruits and eat them, don't care about the crookedness of the tree. Do you want to see Nantang (Nantang, a Chan master's name)? Remember clearly and tell the experts.'
He cited an example: A monk asked Zhimen (Zhimen, a Chan master's name) what is the essence of Prajna (Bore, wisdom). The Zen master said, 'The ancients were right to answer like this, and they answered too brilliantly. I don't think so. What is the essence of Prajna? One grain of rice. What is the use of Prajna? Seven captures and seven releases.'
He cited an example: A monk asked Yun
門。不起一念。還有過也無。門云。須彌山。師曰。南堂即不然。或有人問。不起一念。還有過也無。只向他道。劄。
九仙清禪師二則
舉。雲門示眾。拈起拄杖云。拄杖子化為龍。吞卻乾坤了也。山河大地甚處得來。師曰。大眾會么。雲門大師讚歎拄杖子有出沒神通。卷舒妙用。擲須彌於他界。塞滿虛空。大地不容塵。纖毫無立處。這老漢一期逞俊。不顧危亡。只知拄杖子吞卻乾坤。不知拄杖子向何處著。如今莫有為雲門救得拄杖子者么。若無。天寧自下手去也。提起拄杖曰。探水卓破金鰲頭。撥云敲折老虎腳。復卓一下。
舉。雪峰問德山。從上宗乘。學人還有分也無。德山打一棒。曰。道甚麼。師曰。如今若有問光孝。從上宗乘。學人還有分也無。光孝也不下禪床。也不拈拄杖。也不劈脊打。只向他道。窮鬼子不要忙。少你一分不得。然雖如是。癡人面前不得說夢。
崇覺空禪師一則
舉。藥山小參不點燈。示眾曰。我有一句子。待特牛生兒即向汝道。時有僧出雲。特牛生兒也。自是和尚不道。山曰。把火來。其僧便歸眾。師曰。藥山三寸甚密。爭奈被這僧下一粒巴豆。直得心肝五臟一時吐出。直饒討得火來。也是半夜天明。
凈因蹣庵成禪師二則
舉柏樹子話
【現代漢語翻譯】 現代漢語譯本： 門：不起一個念頭，還有過錯嗎？ 門（Yun Men，禪師名）說：須彌山（Sumeru，佛教宇宙觀中的聖山）。 師（禪師自稱）說：南堂（Nan Tang，禪師名）卻不這樣說。如果有人問：不起一個念頭，還有過錯嗎？只對他說：劄（Zha，語氣詞，表示肯定或否定，此處意為當頭棒喝）。 九仙清禪師二則 舉：雲門（Yun Men）向大眾開示，拿起拄杖說：『拄杖子化為龍，吞沒了乾坤。山河大地從哪裡來？』 師說：大眾明白嗎？雲門大師讚歎拄杖子有出沒神通，卷舒妙用，能將須彌山擲到其他世界，塞滿虛空。大地容不下一粒塵埃，纖毫都沒有立足之處。這老漢一時逞強，不顧危險，只知道拄杖子吞沒了乾坤，卻不知道拄杖子放在哪裡。現在有沒有人能為雲門救回拄杖子？如果沒有，天寧（Tian Ning，禪師自稱）就要親自下手了。』提起拄杖說：『探水戳破金鰲的頭，撥開云敲斷老虎的腳。』又用拄杖敲了一下。 舉：雪峰（Xue Feng，禪師名）問德山（De Shan，禪師名）：『從上宗乘（Zong Cheng，禪宗的傳承），學人還有份嗎？』 德山打了他一棒，說：『說什麼？』 師說：現在如果有人問光孝（Guang Xiao，禪師自稱）：『從上宗乘，學人還有份嗎？』光孝既不下禪床，也不拿拄杖，也不劈頭蓋臉地打，只會對他說：『窮鬼子不要著急，少不了你一分。』雖然如此，卻不能在癡人面前說夢話。 崇覺空禪師一則 舉：藥山（Yao Shan，禪師名）小參時不點燈，向大眾開示說：『我有一句話，等特牛生了小牛就告訴你們。』 當時有個僧人出來說：『特牛生了小牛了，只是和尚您不說。』 藥山說：『拿火來。』 那僧人便回到大眾中。 師說：藥山的三寸（指舌頭）很嚴密，無奈被這僧人下了一粒巴豆（瀉藥），直把心肝五臟一時都吐了出來。即使討來火，也是半夜天明（比喻徒勞無功）。 凈因蹣庵成禪師二則 舉柏樹子話
【English Translation】 English version: Monk: If one does not give rise to a single thought, is there still fault? Yun Men (name of a Chan master) said: Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology). The Master (referring to himself) said: Nan Tang (name of a Chan master) would not say it that way. If someone asks: 'If one does not give rise to a single thought, is there still fault?' Just say to him: 'Zha' (an interjection, expressing affirmation or negation, here meaning a sharp rebuke). Two Cases of Chan Master Jiu Xian Qing Case: Yun Men (name of a Chan master) addressed the assembly, picked up his staff and said: 'The staff has transformed into a dragon, swallowing up the universe. Where do the mountains, rivers, and earth come from?' The Master said: 'Does the assembly understand? Master Yun Men praised the staff for its supernatural powers of appearing and disappearing, its wonderful functions of rolling up and stretching out. It can throw Mount Sumeru to other worlds, filling up the empty space. The earth cannot contain a speck of dust, and there is no place for a hair to stand. This old man showed off for a moment, disregarding the danger, only knowing that the staff swallowed up the universe, but not knowing where to put the staff. Now, is there anyone who can rescue the staff for Yun Men? If not, Tian Ning (referring to himself) will have to take action himself.' He raised his staff and said: 'Probing the water, he pierced the head of the golden turtle; parting the clouds, he broke the leg of the tiger.' He then struck the ground once with the staff. Case: Xue Feng (name of a Chan master) asked De Shan (name of a Chan master): 'In the supreme vehicle (Zong Cheng, the lineage of Chan Buddhism), do students have a share?' De Shan struck him with a staff and said: 'What are you saying?' The Master said: 'Now, if someone asks Guang Xiao (referring to himself): 'In the supreme vehicle, do students have a share?' Guang Xiao would neither step down from the meditation platform, nor pick up the staff, nor strike him head-on, but would only say to him: 'Poor ghost, don't be anxious, you won't be shortchanged.' Even so, one should not speak of dreams in front of a fool. One Case of Chan Master Chong Jue Kong Case: Yao Shan (name of a Chan master) did not light a lamp during a small Dharma talk, and addressed the assembly saying: 'I have a saying, I will tell you when a special cow gives birth to a calf.' At that time, a monk came out and said: 'The special cow has given birth to a calf, it's just that the abbot won't say it.' Yao Shan said: 'Bring the fire.' The monk then returned to the assembly. The Master said: Yao Shan's three inches (referring to the tongue) were very tight-lipped, but unfortunately, he was given a croton seed (purgative) by this monk, which made him vomit his heart, liver, and all his internal organs at once. Even if the fire were brought, it would still be dawn in the middle of the night (a metaphor for futile effort). Two Cases of Chan Master Jing Yin Pan An Cheng Case of the Cypress Tree
。師曰。蘇武不拜。韓信臨朝。恁么會得。十萬迢迢。
舉黃龍三關話。師曰。我手何似佛手。龍蛇易辨。我腳何似驢腳。衲子難瞞。人人有個生緣。舉頭天外看。誰是個中人。須知瞞庵更有一關。黃龍老漢亦透不得。如何是瞞庵一關。遂喝一喝。拍禪床一下。
凈慈月堂昌禪師二則
舉。僧問投子。月未圓時如何。師曰。投子只知得路便行。不覺渾身泥水。瑞光即不然。月未圓時如何。佈施不如還卻債。圓后如何。借婆裙子拜婆年。
舉趙州洗銷盂。雲門拈之(云云)。師曰。雲門盡誠收拾。特地打翻育王見處。也要諸人共知。敢謂大小趙州死在這僧手裡。
大溈佛性泰禪師七則
舉。楞嚴曰。一人發真歸源。十方虛空悉皆消殞。後來五祖和尚道。一人發真歸源。十方虛空筑著磕著。若是德山即不然。一人發真歸源。十方虛空只是十方虛空。
舉。耽源問忠國師。百年後有人問極則事。如何祗對。國師曰。幸自可憐生。須要個護身符子作么。師曰。大小耽源被國師一坐。直至而今起不得。若是德山要且不然。待伊道。幸自可憐生。須要個護身符子作么。只對他道。暗中為照燭。險處作津樑。
舉。興化示眾云。我見你諸人前廊也喝。后廊也喝(云云)。師曰。驅
【現代漢語翻譯】 現代漢語譯本： 師父說：蘇武（人名，漢朝出使匈奴被扣留的使節，堅守節操不降）不肯下拜，韓信（人名，漢朝著名將領，輔佐劉邦建立漢朝）可以臨朝。你們怎麼理解這種差別？即使相隔十萬迢迢之遙，也能明白。
師父引用黃龍慧南禪師的三關話。師父說：我的手像不像佛手？龍和蛇容易分辨。我的腳像不像驢腳？修行人難以隱瞞。每個人都有自己的因緣，抬頭看看天外。誰是其中的人？要知道瞞庵（黃龍慧南禪師的住所）還有一關，黃龍老漢也無法通過。什麼是瞞庵一關？於是大喝一聲，拍了一下禪床。
凈慈月堂昌禪師的兩則公案：
引用：有僧人問投子禪師：『月亮未圓的時候怎麼樣？』投子禪師說：『投子只知道沿著路走，不覺得渾身沾滿泥水。』瑞光禪師卻不這樣說。『月亮未圓的時候怎麼樣？佈施不如還債。』『圓了以後怎麼樣？借婆婆的裙子來拜婆婆的年。』
引用趙州從諗禪師洗缽，雲門文偃禪師拈起缽（等等）。師父說：雲門禪師盡心收拾，特意推翻了育王（阿育王，佛教的護法）的見解之處，也要讓大家共同知曉。敢說大小趙州都死在這個僧人手裡。
大溈佛性泰禪師的七則公案：
引用《楞嚴經》：『一人發真歸源，十方虛空悉皆消殞。』後來五祖法演和尚說：『一人發真歸源，十方虛空筑著磕著。』如果是德山宣鑒禪師，就不會這樣說。『一人發真歸源，十方虛空只是十方虛空。』
引用：耽源禪師問忠國師：『百年之後有人問及極則之事，如何回答？』國師說：『幸自可憐生，須要個護身符子作么？』師父說：大小耽源被國師一語鎮住，直到現在也起不來。如果是德山，就不會這樣。等他說：『幸自可憐生，須要個護身符子作么？』就直接對他說：『暗中為照燭，險處作津樑。』
引用：興化禪師開示大眾說：『我見你們這些人前廊也喝，后廊也喝（等等）。』師父說：驅
【English Translation】 English version: The master said: 'Su Wu (a historical figure, an envoy of the Han Dynasty detained by the Xiongnu, who remained loyal and unyielding) refused to bow, while Han Xin (a historical figure, a famous general of the Han Dynasty who assisted Liu Bang in establishing the Han Dynasty) could attend court. How do you understand this difference? Even across ten thousand leagues, one can understand.'
The master quoted the three barriers of Huanglong Huinan (a Chan master). The master said: 'Is my hand like the Buddha's hand? Dragons and snakes are easy to distinguish. Is my foot like a donkey's foot? It is difficult to deceive practitioners. Everyone has their own karmic conditions, look up at the sky. Who is among them? Know that there is another barrier at Man'an (Huanglong Huinan's residence), which even the old man Huanglong cannot pass. What is the Man'an barrier?' Then he shouted loudly and struck the Zen platform once.
Two cases of Chan Master Yuetang Chang of Jingci:
Quoting: A monk asked Chan Master Touzi: 'What is it like when the moon is not yet full?' Chan Master Touzi said: 'Touzi only knows to walk along the road, unaware that his whole body is covered in mud.' Chan Master Ruiguang would not say it this way. 'What is it like when the moon is not yet full? Giving alms is not as good as repaying debts.' 'What is it like after it is full? Borrow the mother-in-law's skirt to celebrate the mother-in-law's New Year.'
Quoting Zhao Zhou Congshen (a Chan master) washing the bowl, Yunmen Wenyan (a Chan master) picking up the bowl (etc.). The master said: 'Chan Master Yunmen diligently cleaned up, deliberately overturning the place of insight of King Ashoka (a patron of Buddhism), also wanting everyone to know together. I dare say that both big and small Zhao Zhou died in the hands of this monk.'
Seven cases of Chan Master Foxing Tai of Dawei:
Quoting the Shurangama Sutra: 'When one person awakens to the true source, all the emptiness of the ten directions will vanish.' Later, Venerable Wuzu Fayan said: 'When one person awakens to the true source, the emptiness of the ten directions will bump and collide.' If it were Chan Master Deshan Xuanjian, he would not say it this way. 'When one person awakens to the true source, the emptiness of the ten directions is just the emptiness of the ten directions.'
Quoting: Chan Master Damyuan asked National Teacher Zhong: 'After a hundred years, if someone asks about the ultimate matter, how should I answer?' The National Teacher said: 'It is fortunate to be pitiful, why do you need a talisman?' The master said: 'Big and small Damyuan were suppressed by the National Teacher's words, and still cannot get up to this day. If it were Deshan, it would not be like this. Wait for him to say: 'It is fortunate to be pitiful, why do you need a talisman?' Just answer him directly: 'In the darkness, provide illumination; in dangerous places, act as a bridge.'
Quoting: Chan Master Xinghua instructed the assembly, saying: 'I see you all drinking in the front corridor, also drinking in the back corridor (etc.).' The master said: 'Drive'
耕夫牛。奪饑人食。擊碎明月珠。敲出鳳凰髓。可謂富貴中富貴。風流中風流。藹藹嘉聲。迄今未已。敢問大眾。只如興化道。未曾向紫羅帳里撒真珠。作么生會。或若總道。咄。我也知你跳不出。
舉。僧問地藏。如何是佛法的的大意。曰。山前麥熟也未。又問青原。如何是佛法的的大意。曰。廬陵米作么價。師曰。平常心地。穩密家風。隨時應用。越格超宗。於斯薦得。麥里有面。若也不會。米里有蟲。
舉。僧問六祖。黃梅意旨甚麼人得。師曰。破布裹真珠。識者方知是寶。爛泥藏棘刺。踏著方乃驚人。諸人還見祖師么。倒騎白額虎。突出眾人前。
舉。教中道。是法住法位。世間相常住。師召大眾曰。那個是常住底法。良久。曰。始逢黃葉落。又見一陽生。
舉。阿育王設三萬大阿羅漢會。時上座一位無人。王問。此位何以無人。有海意尊者白王曰。有賓頭盧尊者親見佛來。故留此位。須臾。尊者從空而下。便就座。王曰。承聞尊者親見佛來。是否。尊者以兩手撥開眉曰。會么。王曰。不會。尊者曰。阿耨達池龍王請佛齋。貧道是時亦與其數。師曰。阿育王雖飯三萬大阿羅漢。要且不識賓頭盧尊者。阿育王既已不識。諸人還識也無。若也不識。山僧為諸人指出。乃拈拄杖。下禪床立
【現代漢語翻譯】 現代漢語譯本：
耕田的人和牛，奪取飢餓之人的食物，擊碎明亮的珍珠，敲取鳳凰的骨髓。這可以說是富貴中的富貴，風流中的風流。美好的名聲，直到現在還沒有停止。敢問各位，就像興化（Xinghua）的道，不曾在紫羅帳里撒真珠，要如何領會？如果你們都說不出來，哼，我也知道你們跳不出這個圈子。
舉例。有僧人問地藏（Dizang）：『什麼是佛法的大意？』地藏回答：『山前的麥子熟了嗎？』又問青原（Qingyuan）：『什麼是佛法的大意？』青原回答：『廬陵的米是什麼價錢？』我說：平常的心地，穩密的家風，隨時應用，超越常規和宗派。如果能在這裡領悟，就像麥子里有面粉一樣。如果不能領悟，就像米里有蟲子一樣。
舉例。有僧人問六祖（Liuzu）：『黃梅（Huangmei）的意旨是什麼人得到的？』六祖回答：『破布裹著真珠，識貨的人才知道是寶。爛泥藏著棘刺，踩到的人才會驚覺。』各位還見到祖師嗎？倒騎著白額虎，突出在眾人面前。
舉例。經教中說：『是法住法位，世間相常住。』我召集大家說：『哪個是常住的法？』停頓了很久，說：『開始看到黃葉落下，又看到一陽初生。』
舉例。阿育王（Ashoka）設定了三萬大阿羅漢（Arhat）的集會。當時上座的位置空著無人。阿育王問：『這個位置為什麼沒有人？』有海意尊者（Haiyi）對阿育王說：『有賓頭盧尊者（Pindola）親眼見過佛陀，所以留著這個位置。』一會兒，賓頭盧尊者從空中下來，就坐。阿育王問：『聽說尊者親眼見過佛陀，是這樣嗎？』尊者用兩手撥開眉毛說：『明白嗎？』阿育王說：『不明白。』尊者說：『阿耨達池（Anavatapta）的龍王請佛陀齋飯，貧道當時也在其中。』我說：阿育王雖然供養了三萬大阿羅漢，卻不認識賓頭盧尊者。阿育王既然已經不認識，各位認識嗎？如果也不認識，我就為各位指出來。』於是拿起拄杖，走下禪床站立。 English version:
A farmer and his ox, seizing food from the hungry, smashing bright pearls, extracting marrow from the phoenix. This can be called wealth within wealth, elegance within elegance. The admirable reputation has not ceased to this day. I dare to ask everyone, just like the way of Xinghua, never scattering true pearls within the purple silk curtains, how will you understand it? If you all cannot say, humph, I also know you cannot jump out of this circle.
Example: A monk asked Dizang (Ksitigarbha): 'What is the great meaning of the Buddha-dharma?' Dizang replied: 'Are the wheat in front of the mountain ripe yet?' He also asked Qingyuan (Qingyuan Xingsi): 'What is the great meaning of the Buddha-dharma?' Qingyuan replied: 'What is the price of rice in Luling?' I say: An ordinary mind, a secure family tradition, applying it at any time, transcending conventions and sects. If you can realize it here, it is like flour in wheat. If you cannot realize it, it is like worms in rice.
Example: A monk asked Liuzu (Huineng, the Sixth Patriarch): 'Who obtained the meaning of Huangmei (Mount Huangmei)?' The Sixth Patriarch replied: 'True pearls wrapped in rags; those who know will recognize the treasure. Thorns hidden in rotten mud; those who step on them will be startled.' Have you all seen the Patriarch? Riding backwards on a white-browed tiger, bursting forth before everyone.
Example: The teachings say: 'This Dharma abides in its Dharma position; the characteristics of the world are constant.' I summoned everyone and said: 'Which is the constant Dharma?' After a long pause, I said: 'First, we see the yellow leaves falling; then, we see the birth of the yang.'
Example: King Ashoka (Ashoka) held a gathering of thirty thousand great Arhats (Arhats). At that time, the seat of the senior monk was empty. The king asked: 'Why is this seat empty?' The Venerable Haiyi (Haiyi) said to the king: 'The Venerable Pindola (Pindola Bharadvaja) has personally seen the Buddha, so this seat is reserved.' After a while, the Venerable descended from the sky and took the seat. The king asked: 'I have heard that the Venerable has personally seen the Buddha, is this so?' The Venerable opened his eyebrows with both hands and said: 'Do you understand?' The king said: 'I do not understand.' The Venerable said: 'The Dragon King of Anavatapta Lake (Anavatapta) invited the Buddha for a vegetarian meal; I was also among them at that time.' I say: Although King Ashoka fed thirty thousand great Arhats, he did not recognize the Venerable Pindola. Since King Ashoka did not recognize him, do you all recognize him? If you do not recognize him, I will point him out to you.' Then he picked up his staff, stepped down from the meditation platform, and stood.
【English Translation】 English version:
A farmer and his ox, seizing food from the hungry, smashing bright pearls, extracting marrow from the phoenix. This can be called wealth within wealth, elegance within elegance. The admirable reputation has not ceased to this day. I dare to ask everyone, just like the way of Xinghua, never scattering true pearls within the purple silk curtains, how will you understand it? If you all cannot say, humph, I also know you cannot jump out of this circle. Example: A monk asked Dizang (Ksitigarbha): 'What is the great meaning of the Buddha-dharma?' Dizang replied: 'Are the wheat in front of the mountain ripe yet?' He also asked Qingyuan (Qingyuan Xingsi): 'What is the great meaning of the Buddha-dharma?' Qingyuan replied: 'What is the price of rice in Luling?' I say: An ordinary mind, a secure family tradition, applying it at any time, transcending conventions and sects. If you can realize it here, it is like flour in wheat. If you cannot realize it, it is like worms in rice. Example: A monk asked Liuzu (Huineng, the Sixth Patriarch): 'Who obtained the meaning of Huangmei (Mount Huangmei)?' The Sixth Patriarch replied: 'True pearls wrapped in rags; those who know will recognize the treasure. Thorns hidden in rotten mud; those who step on them will be startled.' Have you all seen the Patriarch? Riding backwards on a white-browed tiger, bursting forth before everyone. Example: The teachings say: 'This Dharma abides in its Dharma position; the characteristics of the world are constant.' I summoned everyone and said: 'Which is the constant Dharma?' After a long pause, I said: 'First, we see the yellow leaves falling; then, we see the birth of the yang.' Example: King Ashoka (Ashoka) held a gathering of thirty thousand great Arhats (Arhats). At that time, the seat of the senior monk was empty. The king asked: 'Why is this seat empty?' The Venerable Haiyi (Haiyi) said to the king: 'The Venerable Pindola (Pindola Bharadvaja) has personally seen the Buddha, so this seat is reserved.' After a while, the Venerable descended from the sky and took the seat. The king asked: 'I have heard that the Venerable has personally seen the Buddha, is this so?' The Venerable opened his eyebrows with both hands and said: 'Do you understand?' The king said: 'I do not understand.' The Venerable said: 'The Dragon King of Anavatapta Lake (Anavatapta) invited the Buddha for a vegetarian meal; I was also among them at that time.' I say: Although King Ashoka fed thirty thousand great Arhats, he did not recognize the Venerable Pindola. Since King Ashoka did not recognize him, do you all recognize him? If you do not recognize him, I will point him out to you.' Then he picked up his staff, stepped down from the meditation platform, and stood.
。曰。作么。
徑山大慧普覺杲禪師六則
舉。僧問洞山。寒暑到來。如何迴避。曰。何不向無寒暑處去。云。如何是無寒暑處。曰。寒時寒殺阇梨。熱時熱殺阇梨。又僧問一老宿。時節恁么熱。向甚處迴避。曰。向鑊湯爐炭里。云。只如鑊湯爐炭里。如何迴避。曰。眾苦不能到。師曰。二老宿。一人在寒暑里垂手。一人在寒暑外垂手。寒暑里垂手者。不見有寒暑之相。寒暑外垂手者。通身是寒暑。徑山恁么道。諸人還辨明得么。若辨明得。南天臺。北五臺。若辨明不得。今日熱如昨日。
舉。興化打克賓維那。云居舜和尚拈云。大冶精金。應無變色。其奈興化令行太嚴。不是克賓維那。也大難承當。總似而今泛泛之徒翻轉麵皮多少時也。師曰。云居恁么道。未免拗曲作直。徑山即不然。要作臨濟炟赫兒孫。直須翻轉麵皮始得。
舉提婆達多在地獄中受罪。師曰。既無出分。又無入分。喚甚麼作釋迦老子。喚甚麼作提婆達多。喚甚麼作地獄。還委悉么。自攜瓶去沽村酒。卻著衫來作主人。
舉。讓和尚遣僧問馬祖云。作么生。祖云。自從胡亂后。三十年不少鹽醬。師曰。雲門即不然。夜夢不祥。書門大吉。
舉無著見文殊。師曰。徑山當時若見。即向他道。和尚如此住持。直是
不易。
舉。龍牙頌云。一切名山到因腳。白雲端和尚拈云。龍牙老人可謂熟處難忘。師曰。白雲恁么道。大似以已方人。杲上座即不然。家貧難辨素食。事忙不及草書。
凈因枯木成禪師二則
舉。僧問洞山。寒暑到來。如何迴避。師曰。眾中商量道。這僧問既落偏。洞山答歸正位。其僧言中知旨。卻入正來。洞山卻從偏去。如斯商量。不唯謗瀆先聖。亦乃屈沈自己。不見道。聞眾生解。意下丹青。目前雖美。久蘊成病。大凡行腳高士欲窮此事。先須識取上祖正法眼藏。其餘佛祖言教。是甚麼熱碗鳴聲。雖然如是。敢問諸人。畢竟作么生是無寒暑處。還會么。玉樓巢翡翠。金殿鎖鴛鴦。
舉。南禪師示眾曰。達磨西來十萬里。少林冷坐八九年。唯有神光知此意。專伸三拜不虛傳。後代兒孫忘正覺。棄本逐末尚邪言。直到臘月三十日。一身負債入黃泉。師曰。奇哉諸禪德。本分宗師一言半句。如箭中的。功不浪施。以衲僧正眼觀之。大似將方木逗于圓孔。何故。大凡稱提此事。如刀斫水。似手捫風。兩不相傷。彼此無礙。香山恁么說話。大似以圓木逗于方孔。且道如何得恰好去。諸人還知也未。佛殿上蚩刎。高聲大笑。笑罷。曰。塵世勞生早晚休。隨波逐浪謾悠悠。如今林下安禪客。幾個無
【現代漢語翻譯】 現代漢語譯本 不易。
龍牙和尚有頌說：『一切名山都走到因腳下。』白雲端和尚評論說：『龍牙老人可謂是熟處難忘。』我說，白雲這樣說，很像是用自己的想法去揣度別人。杲上座就不是這樣，就像家貧難以分辨素食，事情繁忙來不及寫草書一樣。
凈因枯木成禪師的兩則公案
有僧人問洞山：『寒暑到來時，如何迴避？』洞山回答說：『在眾人中商量。』我認為，這僧人的提問已經落入偏頗，而洞山的回答則歸於正位。那僧人言語中知道旨意，卻又進入正位。洞山卻又從偏位出發。像這樣商量，不僅是誹謗先聖，也是委屈了自己。沒聽過嗎？理解眾生的見解，就像在紙上繪畫一樣，眼前雖然美好，長久積累就會成為弊病。凡是遊方的高士想要窮究此事，首先必須認識上祖的正法眼藏。其餘佛祖的言教，又算得了什麼？不過是熱碗發出的鳴聲罷了。雖然如此，敢問各位，到底怎樣才是沒有寒暑的地方？你們會嗎？就像玉樓中築巢的翡翠鳥，金殿里鎖住的鴛鴦一樣。
南禪師開示大眾說：『達磨西來十萬里，在少林寺冷坐了九年。只有神光知道他的心意，虔誠地三拜並非虛傳。後代的兒孫忘記了正覺，捨本逐末崇尚邪說。直到臘月三十日，仍然一身負債進入黃泉。』我說，奇妙啊各位禪德，本分宗師的一言半句，就像箭射中靶心一樣，功夫沒有白費。以衲僧的正眼來看，很像是將方形的木頭塞進圓形的孔中。為什麼呢？凡是稱提此事，就像用刀砍水，用手觸控風一樣，兩不相傷，彼此沒有妨礙。香山這樣說話，很像是將圓形的木頭塞進方形的孔中。那麼怎樣才能恰好合適呢？各位還知道嗎？就像佛殿上的蚩吻，高聲大笑。笑完后說：『塵世勞碌一生何時休？隨波逐浪白白地消磨時光。如今林下安靜禪修的人，有幾個沒有煩惱？』
【English Translation】 English version Inconceivable.
Ryuge (Ryūge, name of a monk) said in a verse: 'All famous mountains are reached at the foot.' Monk Baiyun Duan (Hakun Etsutan, name of a monk) commented: 'Old man Ryuge can be said to have difficulty forgetting familiar places.' I say, Baiyun said it that way, much like using one's own thoughts to speculate about others. Seated Monk Gao (Gō, name of a monk) is not like that, just as it is difficult to distinguish vegetarian food when poor, and there is no time to write cursive script when busy.
Two Cases of Zen Master Jingyin Kumu (Jōin Koboku, name of a monk)
A monk asked Dongshan (Tōzan, name of a monk): 'When cold and heat arrive, how can one avoid them?' The master said: 'Discuss it among the assembly.' I think, this monk's question has fallen into bias, while Dongshan's answer returns to the correct position. That monk knew the meaning in his words, but entered the correct position. Dongshan, however, started from the biased position. Discussing like this is not only slandering the former sages, but also wronging oneself. Haven't you heard? Understanding the views of sentient beings is like painting on paper. Although it is beautiful at the moment, it will become a disease if accumulated for a long time. All traveling high-minded people who want to investigate this matter must first recognize the Right Dharma Eye Treasury of the ancestors. What are the teachings of the other Buddhas and ancestors? They are just the sound of a hot bowl. Even so, I dare to ask everyone, what exactly is the place without cold and heat? Do you understand? It's like a kingfisher nesting in a jade building, and mandarin ducks locked in a golden palace.
Zen Master Nanquan (Nansen, name of a monk) addressed the assembly, saying: 'Bodhidharma (Daruma, founder of Zen Buddhism) came from ten thousand miles west and sat coldly in Shaolin Temple for nine years. Only Shenguang (Shinkō, name of a monk) knew his intention, and his sincere three bows were not in vain. Later generations of descendants forgot the Right Enlightenment, abandoning the root and pursuing the branches, valuing heretical words. Until the thirtieth day of the twelfth month, they still enter the Yellow Springs with debts.' I say, wonderful, all you Zen practitioners, the words and half sentences of the fundamental master are like an arrow hitting the bullseye, and the effort is not wasted. From the perspective of a monk's correct eye, it is much like inserting a square piece of wood into a round hole. Why? Whenever this matter is mentioned, it is like cutting water with a knife or touching the wind with your hand. Neither harms the other, and there is no hindrance between them. Xiangshan (Kōzan, name of a monk) speaks like this, much like inserting a round piece of wood into a square hole. Then how can it fit perfectly? Do you all know? It's like the Chiwen (Shibi, a mythical sea creature) on the Buddha hall, laughing loudly. After laughing, he said: 'When will the toiling life in the mortal world end? Drifting with the waves, wasting time in vain. Now, among those who are quietly meditating in the forest, how many are without worries?'
心得到頭。乃喝曰。且莫以己方人。
護國此庵元禪師一則
舉世尊生下。一手指天。一手指地。雲門(云云)。師曰。今時有般說快意話底。便道。當時若不是雲門。誰敢恁么道。殊不知雲門落在黃面老子圈䙡里。直至而今跳不出。若向這裡覷得透。不唯識得釋迦老子。亦乃覷破雲門腳跟。其或未然。山僧更為你下個註腳。貪他一杯酒。失卻滿船魚。
西禪懶庵需禪師二則
華馬祖踏倒水潦。師曰。大小大水潦吃人拳。趯了卻道我悟。悟甚麼屎。及乎起來。更不識羞。猶道。我向一毛頭上識得根源。且莫捏目生華。住山後。告眾曰。自從一吃馬師踏。直至如今笑不休。且道笑個甚麼。
舉臨濟問院主糴米。師曰。院主一喝。電卷雷奔。山摧地裂。典座禮拜。雲收雨散。月白風清。然雖恁么。因甚總吃痛棒。不見道。臥龍才奮迅。丹鳳亦翱翔。
大溈月庵果禪師二則
舉趙州訪二庵主。師曰。泣露千般草。吟風一樣松。為甚麼肯一不肯一。若向這裡見得。釋迦不先。彌勒不后。坐斷要津。天長地久。茍或未然。月庵老人為諸人下個註腳。良久。曰。若不如是。爭知如是。
舉話墮話。師曰。雲門大師張慢天網。撈龍打鳳。這僧不覺入他陷阱中。落他圈䙡里。若是福
【現代漢語翻譯】 現代漢語譯本 心得體會到了盡頭。於是呵斥道：『不要以自己的立場去衡量別人。』
護國此庵元禪師一則
世尊（釋迦牟尼佛的尊稱）降生時，一手指天，一手指地。雲門（雲門文偃禪師）對此有評語。此庵元禪師說：『現在有些人喜歡說痛快話，便說，當時如果不是雲門，誰敢這麼說？殊不知雲門也落在了釋迦老子的圈套里，直到現在也跳不出去。如果能在這裡看得透徹，不僅能認識釋迦老子，也能看穿雲門的腳跟。如果還不能明白，老衲再為你們下一個註解：貪圖一杯酒，失去滿船魚。』
西禪懶庵需禪師二則
華馬祖被水潦絆倒。懶庵需禪師說：『好大的水潦，吃了他一腳。踢倒了卻說自己悟了，悟了什麼東西？等到起來，更不知羞恥，還說：我從一根毫毛上認識了根源。』不要眼花繚亂。住山後，告訴大家說：『自從被馬祖踢了一腳，直到現在還笑個不停。』且說笑的是什麼？
臨濟禪師問院主買米的事情。懶庵需禪師說：『院主一聲呵斥，如電閃雷鳴，山崩地裂。典座（寺院中負責管理事務的僧人）一禮拜，雲收雨散，月白風清。』雖然如此，為什麼總要捱打？沒聽過嗎？『臥龍（比喻有才能的人）剛一奮起，丹鳳（比喻吉祥的徵兆）也隨之翱翔。』
大溈月庵果禪師二則
趙州禪師拜訪二位庵主的故事。月庵果禪師說：『含著露水的草千姿百態，風中搖曳的松樹卻始終如一。為什麼肯定一個，卻否定另一個？如果能在這裡明白，釋迦在前，彌勒（未來佛）在後，截斷要道，天長地久。如果還不能明白，月庵老頭為你們下一個註解。』停頓片刻，說：『若不是這樣，怎麼知道是這樣呢？』
舉『話墮話』（指言語落入窠臼）。月庵果禪師說：『雲門大師張開彌天大網，捕撈龍，打擊鳳。這個僧人不覺進入了他的陷阱中，落入了他的圈套里。如果是有福之人……』
【English Translation】 English version When the mind reaches its limit, he shouts: 'Do not measure others by your own standards.'
A Saying of Zen Master Yuan of Huguo Ci'an
When the World-Honored One (a respectful title for Shakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth. Yunmen (Zen Master Yunmen Wenyan) commented on this. The Master (Ci'an Yuan) said: 'Nowadays, some people like to speak their minds, saying, 'If it weren't for Yunmen, who would dare to say such a thing?' Little do they know that Yunmen is also trapped in the old Shakyamuni's snare, unable to escape even now. If you can see through this, you will not only recognize the old Shakyamuni, but also see through Yunmen's foundation. If you still don't understand, this old monk will give you another annotation: 'Greedy for a cup of wine, you lose a boat full of fish.'
Two Sayings of Zen Master Lan'an Xu of Xichan
Hua Mazu was tripped by the water. Zen Master Lan'an Xu said: 'What a big puddle, it tripped him. He fell and then said he was enlightened, enlightened to what? When he got up, he was even more shameless, saying: 'I recognized the source from a single hair.' Don't be dazzled. After residing on the mountain, he told everyone: 'Ever since I was tripped by Mazu, I haven't stopped laughing. 'Tell me, what am I laughing at?'
Linji asked the abbot to buy rice. Zen Master Lan'an Xu said: 'The abbot's shout was like lightning and thunder, mountains collapsing and the earth cracking. The director of affairs (a monk in charge of administrative matters in the monastery) bowed, the clouds dispersed, the rain stopped, the moon was white, and the wind was clear.' Although it was like this, why did he always get beaten? Haven't you heard? 'When the Crouching Dragon (a metaphor for a talented person) just rises, the Auspicious Phoenix (a metaphor for an auspicious omen) also soars.'
Two Sayings of Zen Master Yue'an Guo of Dawei
The story of Zen Master Zhaozhou visiting two hermits. Zen Master Yue'an Guo said: 'The grass with dew has a thousand appearances, but the pine trees swaying in the wind are always the same. Why affirm one and deny the other? If you can understand this, Shakyamuni is not first, Maitreya (the future Buddha) is not last, blocking the vital path, forever and ever. If you still don't understand, the old man Yue'an will give you an annotation.' After a pause, he said: 'If it is not like this, how would you know it is like this?'
Referring to 'falling into words' (referring to language falling into clichés). Zen Master Yue'an Guo said: 'Great Master Yunmen spread a vast net, catching dragons and striking phoenixes. This monk unknowingly entered his trap and fell into his snare. If he is a blessed person...'
嚴即不然。才見伊舉道。豈不是張拙秀才語。但向道。未到雲門。不妨疑著。然雖如是。也是賊過後張弓。
何山佛燈珣禪師一則
舉疏山壽塔。師曰。疏山傾囊答謝。其奈尺頭有寸。這僧只知造塔。元來秤尾無星。大嶺三文兩鏹。支破不難。慧曰若作這僧。待疏山恁么道。但對曰。某甲今日功不浪施。著得個語。免被三文兩鏹擾亂一生。不教疏山外揚家醜。只如臘月蓮華。龜毛三尺。又且如何。要會么。待你諸人造塔成就。即向你道。
烏巨雪堂行禪師四則
舉。僧問雲門。如何是驚人句。門云。響。師曰。雲門答這僧話不得便休。卻鼓粥飯氣以當平生。
舉。雪竇示眾云。大施門開無壅塞。忽有個衲僧出來。雪竇退身七百里。何故。臨危不悚人。後有老宿道。大施門開無壅塞。忽有個衲僧出來。兩手分付。何故。心不負人。面無慚色。師曰。西山今日亦開大施門。忽有個衲僧出來。三十棒一棒也不較。何故。許人一物。千金不移。
舉。懷禪師示眾云。無手人能行拳。無舌人能解語。忽若無手人打無舌人。教無舌人道個甚麼。白雲端和尚道。未舉步時。末上一步踏著。未開口時。最初一句道著。師曰。二老宿向諸人面皮上寫卻一本歷日了也。若更眼目定動。髑髏前鬼神無數
【現代漢語翻譯】 現代漢語譯本 嚴即不然（如果嚴格來說不是這樣）。才見伊舉道（剛剛看到他舉起話頭）。豈不是張拙秀才語（這難道不是張拙秀才說的話嗎）？但向道（但如果說道）。未到雲門（還沒有到達雲門宗的境界）。不妨疑著（不妨存疑）。然雖如是（即使是這樣）。也是賊過後張弓（也像是賊走了之後才拉弓）。
何山佛燈珣禪師一則
舉疏山壽塔（舉疏山建造壽塔的例子）。師曰（禪師說）。疏山傾囊答謝（疏山傾盡所有來答謝）。其奈尺頭有寸（無奈尺子的一端只有一寸）。這僧只知造塔（這個僧人只知道建造塔）。元來秤尾無星（原來秤砣上沒有星）。大嶺三文兩鏹（大嶺的三文兩鏹）。支破不難（支撐過去不難）。慧曰（慧說）。若作這僧（如果我做這個僧人）。待疏山恁么道（等到疏山這樣說）。但對曰（就回答說）。某甲今日功不浪施（我今天做的功德沒有白費）。著得個語（說出這句話）。免被三文兩鏹擾亂一生（免得被三文兩鏹擾亂一生）。不教疏山外揚家醜（不讓疏山對外宣揚家醜）。只如臘月蓮華（就像臘月的蓮花）。龜毛三尺（烏龜的毛有三尺長）。又且如何（又該如何呢）？要會么（想要明白嗎）？待你諸人造塔成就（等你們各位把塔建造完成）。即向你道（就告訴你們）。
烏巨雪堂行禪師四則
舉（舉例）。僧問雲門（一個僧人問雲門）。如何是驚人句（什麼是驚人的句子）？門云（雲門說）。響（響）。師曰（禪師說）。雲門答這僧話不得便休（雲門回答這個僧人的話，不應該就此作罷）。卻鼓粥飯氣以當平生（卻鼓起吃飯的力氣來當作平生）。
舉（舉例）。雪竇示眾云（雪竇向大眾開示說）。大施門開無壅塞（廣施之門打開，沒有阻塞）。忽有個衲僧出來（忽然有個僧人出來）。雪竇退身七百里（雪竇退身七百里）。何故（為什麼）？臨危不悚人（面臨危險卻不讓人感到恐懼）。後有老宿道（後來有個老修行說）。大施門開無壅塞（廣施之門打開，沒有阻塞）。忽有個衲僧出來（忽然有個僧人出來）。兩手分付（雙手交付）。何故（為什麼）？心不負人（心不辜負人）。面無慚色（臉上沒有慚愧之色）。師曰（禪師說）。西山今日亦開大施門（西山今天也打開廣施之門）。忽有個衲僧出來（忽然有個僧人出來）。三十棒一棒也不較（三十棒，一棒也不會少）。何故（為什麼）？許人一物（答應給別人一件東西）。千金不移（千金也不能改變）。
舉（舉例）。懷禪師示眾云（懷禪師向大眾開示說）。無手人能行拳（沒有手的人能打拳）。無舌人能解語（沒有舌頭的人能說話）。忽若無手人打無舌人（如果沒手的人打沒舌頭的人）。教無舌人道個甚麼（教沒舌頭的人說什麼）？白雲端和尚道（白雲端和尚說）。未舉步時（還沒邁步的時候）。末上一步踏著（最後一步已經踩到）。未開口時（還沒開口的時候）。最初一句道著（最初一句已經說出）。師曰（禪師說）。二老宿向諸人面皮上寫卻一本歷日了也（兩位老修行在你們的臉上寫了一本曆書了）。若更眼目定動（如果再眼珠轉動）。髑髏前鬼神無數（骷髏前鬼神無數）。
【English Translation】 English version Strictly speaking, it is not so. Just now I saw him raise the topic. Isn't this the saying of Scholar Zhang Zhuo? But if you say, 'Haven't reached Yunmen (Yunmen School of Chan Buddhism),' it's okay to doubt it. Even so, it's like drawing the bow after the thief has gone.
A saying of Chan Master Fodeng Xun of Mount He
Referring to Shushan's (name of a mountain) longevity pagoda. The Master said, 'Shushan (name of a monk) emptied his bag to express gratitude, but unfortunately, the ruler's head has only an inch. This monk only knows how to build pagodas; originally, the steelyard's tail has no star. Three coins and two strings at Da Ling (name of a place) are not difficult to support. 'Hui said, 'If I were this monk, waiting for Shushan to say so, I would reply, 'My efforts today are not wasted.' Saying this, I can avoid being disturbed by three coins and two strings for a lifetime, and prevent Shushan from airing his dirty laundry. Just like a lotus in the twelfth month, or a turtle's hair three feet long, what then? Want to understand? Wait until you all have completed building the pagoda, then I will tell you.'
Four sayings of Chan Master Xuetang Xing of Wuju
Referring to a monk asking Yunmen (name of a Chan master), 'What is a startling phrase?' Yunmen (name of a Chan master) said, 'Sound.' The Master said, 'Yunmen's (name of a Chan master) answer to this monk should not have stopped there, but he puffed up his rice-porridge breath as if it were his whole life.'
Referring to Xuedou (name of a Chan master) addressing the assembly, saying, 'The gate of great giving is open and unblocked. If a mendicant monk suddenly comes out, Xuedou (name of a Chan master) retreats seven hundred miles. Why? Facing danger, he doesn't frighten people.' Later, an old monk said, 'The gate of great giving is open and unblocked. If a mendicant monk suddenly comes out, he hands it over with both hands. Why? His heart doesn't fail people, and his face has no shame.' The Master said, 'Today, Xishan (name of a place) also opens the gate of great giving. If a mendicant monk suddenly comes out, thirty blows, not one less. Why? Promising someone one thing, a thousand gold pieces won't change it.'
Referring to Chan Master Huai addressing the assembly, saying, 'A person without hands can practice boxing, and a person without a tongue can understand language. If a person without hands hits a person without a tongue, what would you teach the person without a tongue to say?' Abbot Baiyun Duan said, 'Before taking a step, the last step is already stepped on. Before opening the mouth, the first sentence is already spoken.' The Master said, 'The two old monks have written a calendar on your faces. If your eyes move again, there will be countless ghosts and spirits before your skulls.'
。
舉。僧問雲門。樹凋葉落時如何。曰。體露金風。死心和尚道。大小云門。大師境上縛殺。有問死心。樹凋葉落時如何。只對道。珊瑚枝枝撐著月。師曰。大小死心。句里縛殺。
大溈牧庵忠禪師一則
舉長生問靈云混沌未分話。師曰。二尊宿發明本分大事。可謂如切如瑳。如琢如磨。不妨端的檢點將來。大似貼肉汗衫。未能脫體。致使有般漢。隨語生解。便向混沌未分時生計較。打破鏡處說道理。驢年解悟去。若據牧庵見處。說甚麼混沌分與未分。打鏡破與不破。直饒向露柱懷胎處會得。正是片云點太清。諸仁者。還委悉么。良久。曰。待虛空落地時卻向你道。
西禪此庵凈禪師二則
舉。教中道。佛滅度后。其為善知識者。總是見佛來。後來歸宗和尚道。其為善知識者。亦不可輕慢。師曰。歸宗恁么道。大似新婦怕阿家。未免隨他舌頭轉。殊不知其為善知識者。只是個瞎漢。所睹善知識者。如夙世冤家。便好剜卻眼睛。掀卻腦蓋。雖然如是。未足酬恩。
舉。志公令人傳語思大。後來白雲端和尚道。思大恁么說話。大似釘樁搖櫓。有甚快活。新怡山即不然。青山忽憶便歸去。浮世要看還下來。
靈隱佛海遠禪師二則
舉興化見同參。師曰。摳衣問道。肝膽
【現代漢語翻譯】 現代漢語譯本：
舉例。有僧人問雲門禪師：『樹木凋零，葉子飄落的時候，是怎樣的景象？』雲門禪師回答：『體露金風。』（指秋天的肅殺之氣顯露在外）死心和尚評論說：『雲門禪師真是的，被他自己的境界束縛住了。』有人問死心和尚：『樹木凋零，葉子飄落的時候，是怎樣的景象？』死心和尚回答說：『珊瑚枝枝撐著月。』（形容景象優美，但又虛幻不實）我（靈隱佛海遠禪師）說：『死心和尚真是的，被他自己的語句束縛住了。』
大溈牧庵忠禪師一則
舉例，長生問靈云禪師『混沌未分時』的話題。牧庵忠禪師說：『兩位尊宿闡明了各自的根本大事，可謂精細之至，如同經過切割、雕琢、打磨的玉器。但仔細檢查起來，又像是貼身的汗衫，未能完全脫離身體。以至於有些修行人，隨著言語產生理解，便在混沌未分時開始計較，在打破鏡子的地方說道理，要等到驢年才能領悟。』如果按照我的見解，說什麼混沌分與未分，打鏡破與不破呢？即使在露柱（石柱）懷孕的地方領悟了，也只不過是片云點綴在晴朗的天空。各位仁者，明白了嗎？』良久，又說：『等到虛空落地的時候，再告訴你們。』
西禪此庵凈禪師二則
舉例。經教中說：『佛陀滅度后，作為善知識的人，總是見到佛陀的到來。』後來歸宗和尚說：『作為善知識的人，也不可輕慢。』此庵凈禪師說：『歸宗和尚這樣說，很像新媳婦害怕婆婆，免不了隨著婆婆的舌頭轉。殊不知作為善知識的人，只是個瞎子。所見到的善知識，如同前世的冤家，最好剜掉眼睛，掀開腦蓋。即使這樣，還不足以報答恩情。』
舉例。志公禪師讓人傳話給思大禪師。後來白雲端和尚說：『思大禪師這樣說話，很像釘樁搖櫓，有什麼快樂可言？』新怡山禪師卻不是這樣，『青山忽然憶起便歸去，浮世想要看看還下來。』
靈隱佛海遠禪師二則
舉例，興化禪師見到同參（一同參學的道友）。我說：『整理衣襟請教，肝膽...
【English Translation】 English version:
Example: A monk asked Zen Master Yunmen, 'What is the scene when trees wither and leaves fall?' Yunmen replied, 'The body reveals the golden wind.' (referring to the bleakness of autumn being revealed outwardly) Zen Master Sixin commented, 'Yunmen is truly bound by his own realm.' Someone asked Zen Master Sixin, 'What is the scene when trees wither and leaves fall?' Sixin replied, 'Coral branches support the moon.' (describing a beautiful but illusory scene) I (Zen Master Fo Haiyuan) say, 'Sixin is truly bound by his own words.'
One excerpt from Zen Master Mu'an Zhong of Dawei
Example: Changsheng asked Lingyun about the topic of 'before the separation of chaos'. Zen Master Mu'an Zhong said, 'The two venerable monks elucidated their respective fundamental matters, which can be described as extremely refined, like jade that has been cut, chiseled, carved, and polished. However, upon closer inspection, it is like a sweat-soaked undershirt, not completely detached from the body. As a result, some practitioners generate understanding based on the words, and begin to deliberate on the time before the separation of chaos, discussing principles at the place where the mirror is broken, and will only realize it in the year of the donkey. According to my view, what is there to say about the separation or non-separation of chaos, the breaking or non-breaking of the mirror? Even if one realizes it at the place where the dew pillar becomes pregnant, it is only a wisp of cloud adorning the clear sky. Do you all understand?' After a long pause, he said, 'I will tell you when the void falls to the ground.'
Two excerpts from Zen Master Ci'an Jing of Xichan
Example: The teachings say, 'After the Buddha's Nirvana, those who are virtuous teachers always see the Buddha's arrival.' Later, Abbot Guizong said, 'Those who are virtuous teachers should not be slighted either.' Zen Master Ci'an Jing said, 'Guizong's statement is like a new daughter-in-law fearing her mother-in-law, inevitably following her tongue. Little does he know that the virtuous teacher is just a blind man. The virtuous teacher one sees is like a karmic enemy from a previous life, and it would be best to gouge out their eyes and tear off their skull. Even so, it is not enough to repay their kindness.'
Example: Zen Master Zhigong asked someone to convey a message to Zen Master Sida. Later, Abbot Baiyun Duan said, 'Sida's words are like nailing a stake and rocking a scull, what joy is there to speak of?' Zen Master Xin Yishan is not like that, 'Suddenly remembering the green mountains, I return; wanting to see the floating world, I come down again.'
Two excerpts from Zen Master Fo Haiyuan of Lingyin
Example: Zen Master Xinghua saw a fellow practitioner. I said, 'Adjusting one's robes to ask for instruction, liver and gallbladder...
相傾。及至掀翻鼻孔。倒轉槍旗。為甚麼一家不知一家事。是則這僧勢不兩立。興化禍不單行。這一頓痛棒架閣來久矣。而今拄杖子在老僧手裡。無有不了底公案。即今目前燈籠露柱．大地山河。豈不是同參筑著磕著底。豈不是同參又參見阿誰。喝一喝。曰。汲水已歸林下去。待船猶立渡頭沙。復卓拄杖一下。
舉。真凈和尚示眾云。天地與我同根。萬物與我同體。腳頭腳底。橫三豎四。北俱盧洲火發。燒卻帝釋眉毛。東海龍王忍痛不禁。轟一聲霹靂。直得傾湫倒岳。云暗長空。十字街頭廖鬍子醉中驚覺起來。拊掌呵呵大笑云。筠陽城中。近來少賊。乃拈拄杖云。賊。賊。師曰。是則一場賣弄不少。爭奈鼻孔眼睛各有主在。何故。葛藤堆里作竊。未當白拈。酒店門前拾遺。不是正賊。時東廊下偶犬吠。師呼行者探門前有甚客來。大眾皆回首。師曰。要見正賊么。遂哨指一聲。搖手下座。
天童應庵華禪師五則
舉。大愚芝和尚示眾。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。師曰。好語。要且無來處。有人辨得出。與你一兩金。
舉。六祖曰。不是風動。不是幡動。仁者心動。師曰。一盲引眾盲。相牽入火坑。
舉。僧問興化。四方八面來時如何。曰。打中間底。僧禮拜。化曰
【現代漢語翻譯】 現代漢語譯本： 互相傾軋。等到掀翻鼻孔，倒轉槍旗的時候，為什麼一家人卻不瞭解一家人的事呢？這樣看來，這個僧人勢不兩立，興化（地名）真是禍不單行。這一頓痛打，早就應該施加了。如今拄杖在老僧手裡，沒有不能了結的公案。現在眼前的燈籠、露柱、大地、山河，難道不是一同參禪、一同經歷的嗎？既然是一同參禪，又去參拜誰呢？喝一聲！說：『汲水人已經回到林中，等待船隻的人還站在渡口的沙灘上。』又用拄杖敲了一下。
舉例。真凈和尚開示大眾說：『天地與我同根，萬物與我同體。』腳頭腳底，橫三豎四。『北俱盧洲（佛教傳說中的四大部洲之一）火起，燒掉了帝釋（佛教中的天神）的眉毛，東海龍王（神話人物）忍痛不禁，轟的一聲霹靂，直震得傾倒山嶽，雲彩遮蔽長空。十字街頭的廖鬍子（人名）醉中驚醒，拍手呵呵大笑說：筠陽城（地名）中，近來少了賊。』於是拿起拄杖說：『賊！賊！』禪師說：『這樣看來，不過是一場賣弄而已。無奈鼻孔眼睛各有主張。』為什麼呢？在葛藤堆里做小偷，還不如明搶。在酒店門前拾東西，不是真正的賊。』當時東廊下有狗叫，禪師叫隨從去看看門前有什麼客人來。大眾都回頭看。禪師說：『想見真正的賊嗎？』於是吹一聲口哨，搖手下座。
天童應庵華禪師五則
舉例。大愚芝和尚開示大眾：『大家相聚吃醃菜，如果把它叫做一根醃菜，下地獄就像箭一樣快。』禪師說：『說得好！只是沒有來處。有人能辨別出來，我給他一兩金子。』
舉例。六祖（慧能）說：『不是風動，不是幡動，是仁者的心在動。』禪師說：『一個瞎子領著一群瞎子，互相牽連著掉進火坑。』
舉例。有僧人問興化（克勤）：『四面八方來的時候怎麼樣？』興化說：『打中間那個。』僧人禮拜。興化說
【English Translation】 English version: Leaning on each other. And when the nostrils are overturned and the spears and flags are reversed, why is it that one family does not know the affairs of another? In this case, this monk is irreconcilable, and Xinghua (place name) is truly suffering one misfortune after another. This painful beating has been due for a long time. Now that the staff is in the old monk's hands, there is no unresolved case. The lanterns, pillars, the great earth, and mountains and rivers before us now, are they not what we have cultivated and experienced together? Since we have cultivated together, who are we going to pay homage to? A shout! Saying: 'The water carrier has already returned to the forest, and the one waiting for the boat is still standing on the sandy shore of the ferry.' Then he tapped the staff once.
Example. Zen Master Zhenjing instructed the assembly, saying: 'Heaven and earth share the same root with me, and all things share the same body with me.' The top and bottom of the feet, horizontal and vertical. 'When the fire breaks out in Uttarakuru (one of the four continents in Buddhist legends), it burns the eyebrows of Indra (a deity in Buddhism). The Dragon King of the East Sea (mythical figure) could not bear the pain and with a thunderous crash, it shook the mountains and obscured the sky with clouds. Liao Huzi (person's name) in the crossroads, awakened from his drunken stupor, clapped his hands and laughed, saying: 'In Junyang City (place name), there have been fewer thieves recently.' Then he picked up his staff and said: 'Thief! Thief!' The Zen master said: 'In this case, it's just a show. But the nostrils and eyes each have their own masters.' Why? Stealing in a pile of kudzu vines is not as good as outright robbery. Picking up things in front of a hotel is not a real thief.' At that time, a dog barked in the east corridor, and the Zen master asked the attendant to see if there were any guests at the door. The assembly all turned their heads. The Zen master said: 'Do you want to see the real thief?' Then he whistled and waved his hand to leave the seat.
Five Cases of Zen Master Ying'an Hua of Tiantong
Example. Zen Master Dayu Zhi instructed the assembly: 'Everyone gathers to eat pickled vegetables. If you call it a pickled vegetable, going to hell is as fast as an arrow.' The Zen master said: 'Well said! But there is no source. If someone can distinguish it, I will give him one tael of gold.'
Example. The Sixth Patriarch (Huineng) said: 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.' The Zen master said: 'A blind man leads a group of blind men, dragging each other into a fire pit.'
Example. A monk asked Xinghua (Keqin): 'What about when coming from all directions?' Xinghua said: 'Hit the one in the middle.' The monk bowed. Xinghua said
。大眾。興化昨日赴個村齋。回至中路。值一陣狂風暴雨。卻向古廟裡避得過。師曰。我見燈明佛。本光瑞如此。
舉。僧問雲門。不起一念。還有過也無。門云。須彌山。師曰。雲門道得。不妨諦當。要且落在第二頭。明果即不然。忽有人問。不起一念。還有過也無。只對道。致將一問來。
舉。靈云見桃華悟道。玄沙云。諦當。甚諦當。敢保老兄未徹在。雪峰云。備頭陀何不遍參去。沙云。達磨不來東土。二祖不往西天。師曰。百鳥不來春又老。不知誰是到庵人。
舉。慈明示眾曰。一切賢聖皆以無為法而有差別。前是案山。后是主山。且道無為法在甚麼處。良久。曰。向下文長。付在來日。師曰。天童也著一隻眼。一切賢聖皆以無為法而有差別。東弗于逮．西瞿耶尼．南瞻部洲．北郁單越。到處去來。不如在此。
道場正堂辯禪師一則
舉。達磨初見梁武帝。帝問。如何是聖諦第一義。云。廓然無聖。曰。對朕者誰。云。不識。帝不契。遂渡江至魏。達磨去後。志公問云。陛下還識此人否。帝曰。不識。志公云。此是觀音大士。傳佛心印。帝悔。遣使去取。志公云。莫道陛下遣使去取。盍國人去。他亦不回。師曰。後來有般漢道。以年曆考之。志公圓寂已十四年矣。豈有前頭事
【現代漢語翻譯】 現代漢語譯本：大眾和興化昨天去某個村莊應齋供。回來的路上，走到一半，遇到一陣狂風暴雨，就在一座古廟裡避雨。天童覺禪師說：『我見燈明佛（過去佛名），本來的光明瑞相就是這樣。』
舉例。有僧人問雲門文偃禪師：『不起一念（不生起任何念頭），還有過失嗎？』雲門回答：『須彌山（佛教中的聖山）。』天童覺禪師說：『雲門回答得，不妨說是真實恰當。但終究還是落在了第二義諦上。如果是我明果，有人問我同樣的問題，我會直接回答：是你自己招惹了這一問。』
舉例。靈云志勤禪師因為見到桃花而悟道。玄沙師備禪師說：『真實恰當，非常真實恰當。但我敢保證老兄你還沒有徹底領悟。』雪峰義存禪師說：『備頭陀（玄沙師備）為何不去到處參學呢？』玄沙說：『達磨（菩提達摩）沒有來東土（中國），二祖（慧可）沒有去西天（印度）。』天童覺禪師說：『百鳥不來，春天也自顧自地老去，不知誰才是真正來到庵里的人。』
舉例。慈明楚圓禪師開示大眾說：『一切賢聖都是因為無為法（不造作的法則）而有差別。前面的是案山，後面的是主山。那麼，請問無為法在哪裡呢？』停頓了很久，說：『下面的文字還很長，留到明天再說。』天童覺禪師說：『天童我也睜著一隻眼。一切賢聖都是因為無為法而有差別。東弗于逮（四大部洲之一），西瞿耶尼（四大部洲之一），南瞻部洲（我們所居住的洲），北郁單越（四大部洲之一），到處去來，不如就在這裡。』
道場正堂辯禪師的一則公案
舉例。菩提達摩（禪宗初祖）初次見到梁武帝。梁武帝問：『如何是聖諦第一義（最高真理的第一義）？』達摩回答：『廓然無聖（空曠寂靜，沒有聖者）。』梁武帝問：『那面對朕的是誰？』達摩回答：『不識（不認識）。』梁武帝不契合。於是達摩渡江去了魏國。達摩走後，志公禪師問梁武帝：『陛下還認識這個人嗎？』梁武帝說：『不認識。』志公說：『此是觀音大士（觀世音菩薩），來傳佛心印（佛法心傳）。』梁武帝後悔，派使者去追。志公說：『不要說陛下派使者去追，就算舉全國的人去，他也不會回來了。』天童覺禪師說：『後來有一般人說，按照年曆來考證，志公圓寂已經十四年了。哪裡有之前發生的事情呢？』
【English Translation】 English version: The assembly and Xinghua went to a village yesterday for a vegetarian meal. On the way back, they encountered a sudden storm and took shelter in an old temple. Master Tiantong Jue said, 'I saw Dipamkara Buddha (a past Buddha), and his original light and auspicious signs were like this.'
Example: A monk asked Zen Master Yunmen Wenyan, 'If one does not give rise to a single thought, is there still any fault?' Yunmen replied, 'Mount Sumeru (a sacred mountain in Buddhism).' Master Tiantong Jue said, 'Yunmen's answer can be said to be true and appropriate. But ultimately, it still falls into the second meaning. If it were me, Mingguo, and someone asked me the same question, I would simply answer: You brought this question upon yourself.'
Example: Zen Master Lingyun Zhiqin attained enlightenment upon seeing peach blossoms. Zen Master Xuansha Shibei said, 'Truly appropriate, very truly appropriate. But I dare say that you, my brother, have not thoroughly understood.' Zen Master Xuefeng Yicun said, 'Why doesn't the ascetic Bei (Xuansha Shibei) go and study everywhere?' Xuansha said, 'Bodhidharma (the first patriarch of Zen) did not come to the Eastern Land (China), and the Second Patriarch (Huike) did not go to the Western Heaven (India).' Master Tiantong Jue said, 'Even if the birds do not come, spring grows old on its own. I wonder who is the one who truly comes to the hermitage.'
Example: Zen Master Ciming Chuyuan instructed the assembly, saying, 'All sages and saints are differentiated by the unconditioned Dharma (the Dharma of non-action). The front one is the table mountain, and the back one is the main mountain. So, where is the unconditioned Dharma?' After a long pause, he said, 'The text below is long, so we'll leave it for tomorrow.' Master Tiantong Jue said, 'Tiantong also opens one eye. All sages and saints are differentiated by the unconditioned Dharma. East Purvavideha (one of the four continents), West Godaniya (one of the four continents), South Jambudvipa (the continent we live on), North Uttarakuru (one of the four continents), going everywhere is not as good as being right here.'
A case of Zen Master Bian of the Zheng Tang Hall of the Daocheng Monastery
Example: Bodhidharma (the first patriarch of Zen) first met Emperor Wu of Liang. Emperor Wu asked, 'What is the first meaning of the highest truth (the ultimate meaning of the highest truth)?' Bodhidharma replied, 'Vast emptiness, no sage.' Emperor Wu asked, 'Then who is facing me?' Bodhidharma replied, 'I don't know.' Emperor Wu did not understand. So Bodhidharma crossed the river to the Wei state. After Bodhidharma left, Zen Master Zhigong asked Emperor Wu, 'Does Your Majesty recognize this person?' Emperor Wu said, 'I don't know.' Zhigong said, 'This is the Great Bodhisattva Avalokiteshvara (Guanyin Bodhisattva), come to transmit the mind-seal of the Buddha (the mind-to-mind transmission of the Dharma).' Emperor Wu regretted it and sent messengers to pursue him. Zhigong said, 'Don't say that Your Majesty sends messengers to pursue him, even if the whole country goes, he will not return.' Master Tiantong Jue said, 'Later, some people said that according to the calendar, Zhigong had already passed away for fourteen years. How could there be things that happened before?'
耶。當時雪竇渾不考詳。師笑曰。從古至今。未有一人明得。苦哉佛陀耶。殊不知雪竇乃于頌古首篇立此一大因緣。要見古人明悟正脈者。布幔天大網。待稱意之魚。歲月滋深。益見鰕魚小蟹。多少明眼衲僧髑髏被渠穿過。山僧忍俊不禁。為諸人露個訊息。利刀割肉瘡猶合。惡語傷人恨不消。只見國清才子貴。那知家富小兒驕。
教忠晦庵光禪師一則
舉雪峰在鰲山成道。師曰。只如巖頭道。一一從自己胸襟流出。且道雪峰前三次悟。還從自己胸襟流出也無。若從自己胸襟流出。又道未穩在。若不從自己胸襟流出。又從甚麼處得來。莫有斷得出底么。若斷得出。不唯雪峰鰲山成道。盡大地有情齊成正覺。若斷不出。說甚麼鰲山成道。直饒少室傳心。也未夢見在。
東禪蒙庵岳禪師一則
舉古澗寒泉。師曰。雪峰不從口入。松柏千年青。不入時人意。趙州云。死。牡丹一日紅。滿城公子醉。
開善密庵謙禪師二則
舉秘魔擎叉。霍山往訪。師曰。秘魔尋常氣宇如王。不消一捏。便見四棱塌地。且作么生免得他道三千里外賺我來。然雖如是。殊不知霍山三千里外已死在秘魔叉下了也。具眼者辨取。
舉。洞山冬夜與泰首座吃果子次。真如拈云。這個果子。莫道泰首座不得吃。
【現代漢語翻譯】 現代漢語譯本： 耶。當時雪竇（Xuedou，人名）完全沒有仔細考量。教忠晦庵光禪師笑著說：『從古至今，沒有一個人能夠明白。可悲啊，佛陀耶（Buddha，佛）！』殊不知雪竇卻在頌古的首篇立下這一個大因緣，想要看看古人明悟正脈的人。佈下天羅地網，等待稱心如意的魚兒。歲月越深，越能看到蝦魚小蟹。多少明眼的僧人，他們的頭顱都被他穿透了。山僧我實在忍不住，為你們透露個訊息：利刀割肉，瘡口還能癒合；惡語傷人，怨恨難以消除。世人只看到國清寺（Guoqing Temple）的才子很尊貴，哪裡知道家境富裕的小孩很驕橫。
教忠晦庵光禪師一則
舉雪峰（Xuefeng，人名）在鰲山（Aoshan，地名）成道。教忠晦庵光禪師說：『就像巖頭（Yantou，人名）所說，一一都從自己的胸襟流出。那麼雪峰前三次開悟，還是從自己的胸襟流出嗎？如果從自己的胸襟流出，又說還不穩當；如果不從自己的胸襟流出，又是從什麼地方得來的？有沒有人能夠判斷出來？如果能夠判斷出來，不僅雪峰在鰲山成道，整個大地上的有情眾生都能一起成就正覺。如果判斷不出來，還說什麼鰲山成道？就算少室山（Shaoshi Mountain）達摩（Bodhidharma）傳心，也還沒夢見到呢。』
東禪蒙庵岳禪師一則
舉古澗寒泉。東禪蒙庵岳禪師說：『雪峰不從口入，松柏千年青，不入時人意。趙州（Zhaozhou，人名）說：死。牡丹一日紅，滿城公子醉。』
開善密庵謙禪師二則
舉秘魔（Mimo，人名）擎叉，霍山（Huoshan，人名）前往拜訪。開善密庵謙禪師說：『秘魔尋常的氣宇像個王者，不用一捏，就能看到四棱塌地。那麼要怎樣才能免得他說「三千里外騙我來」呢？雖然如此，卻不知道霍山在三千里外就已經死在秘魔的叉下了。有眼力的人辨別一下。』
舉洞山（Dongshan，人名）冬夜與泰首座（Tai，人名）吃果子時，真如（Zhenru，人名）拈起果子說：『這個果子，不要說泰首座不能吃。』
【English Translation】 English version: Yeah. At that time, Xuedou (a person's name) didn't examine it thoroughly. The Zen master Jiaozhong Huian Guang smiled and said, 'From ancient times to the present, there has not been a single person who has understood it. How sad, Buddha (Buddha)!' Little did they know that Xuedou established this great cause and condition in the first chapter of praising the ancients, wanting to see those who understood the true lineage of the ancients. He set up a vast net, waiting for satisfactory fish. As the years deepen, one can see more and more small shrimp and crabs. How many clear-eyed monks have had their skulls pierced by him. I, the mountain monk, couldn't help but reveal a message to you all: A sharp knife cutting flesh, the wound can still heal; harsh words hurt people, the resentment is hard to eliminate. People only see the talented men of Guoqing Temple (a temple's name) as noble, but they don't know that wealthy children are arrogant.
Zen Master Jiaozhong Huian Guang, Anecdote 1
It is said that Xuefeng (a person's name) attained enlightenment on Aoshan Mountain (a place's name). Zen Master Jiaozhong Huian Guang said, 'Just like Yantou (a person's name) said, everything flows from one's own chest. Then, did Xuefeng's first three enlightenments also flow from his own chest? If it flowed from his own chest, then it is said to be unstable; if it didn't flow from his own chest, then where did it come from? Is there anyone who can judge it? If one can judge it, not only will Xuefeng attain enlightenment on Aoshan Mountain, but all sentient beings on the entire earth will attain perfect enlightenment together. If one cannot judge it, what is there to say about attaining enlightenment on Aoshan Mountain? Even if Bodhidharma (a person's name) transmitted his mind on Shaoshi Mountain (a mountain's name), he hasn't even dreamed of it yet.'
Zen Master Dongchan Meng'an Yue, Anecdote 1
It is said, 'A cold spring in an ancient ravine.' Zen Master Dongchan Meng'an Yue said, 'Xuefeng doesn't enter through the mouth, pine and cypress are green for a thousand years, not entering the minds of people today. Zhaozhou (a person's name) said: Death. Peonies are red for a day, the young masters of the city are drunk.'
Zen Master Kaishan Mi'an Qian, Anecdote 2
It is said that Mimo (a person's name) held a trident, and Huoshan (a person's name) went to visit him. Zen Master Kaishan Mi'an Qian said, 'Mimo's usual demeanor is like a king, without even a pinch, one can see the four edges collapsing to the ground. Then how can one avoid him saying, "You tricked me from three thousand miles away"? Although it is like this, one doesn't know that Huoshan had already died under Mimo's trident three thousand miles away. Those with eyes, discern it.'
It is said that Dongshan (a person's name) was eating fruit with Chief Seat Tai (a person's name) on a winter night, Zhenru (a person's name) picked up a fruit and said, 'This fruit, don't say that Chief Seat Tai cannot eat it.'
三世諸佛也不敢正眼覷著。師曰。洞山倚勢欺人。真如隨風倒施。今夜忽有人問。山僧有一物。上拄天。下拄地。常在動用中。動用中收不得。未審過在甚麼處。拈起果子便吃。何故。下坡不走。快便難逢。
東林卍庵顏禪師四則
舉慈明水盆話。師曰。和尚今日供養家親那。又以手揶揄。便作女人拜。
舉。慈明冬至日。榜僧堂前作此相<
舉。橫眸看梵字。彈舌念真言。吹火長尖觜。柴生滿灶煙。師曰。大愚老人經事多矣。
舉玄沙聞燕子聲。師召大眾曰。玄沙恁么道。不是苦心人不知。
玉泉窮谷璉禪師二則
舉雲門話墮。師曰。權衡祖道。號令宗乘。須是雲門老人。諸方扶強不扶弱。璉上座扶弱不扶強。當時若作這僧。待他雲門大師道。光明寂照遍河沙。豈不是張拙秀才語。只對道。和尚也不謬為大善知識。教他雲門進也無門。退也無門。非但截斷雲門腳跟。亦與天下衲僧出氣。雖然如是。只如雲門道。
【現代漢語翻譯】 三世諸佛也不敢正眼相看。老師說：『洞山（Dongshan）仗勢欺人，真如（Tathata）隨著風向倒下。』今晚如果有人問：『山僧我有一物，上能頂天，下能立地，經常在動用之中，但在動用中卻無法把握。』不知道過錯在哪裡？拿起果子就吃。為什麼呢？下坡路不走，快捷方便難以遇到。
東林卍庵顏禪師四則
舉慈明（Ciming）水盆話。老師說：『和尚今天供養家親了嗎？』又用手戲弄，便做出女人拜的姿勢。
舉。慈明（Ciming）在冬至日，在僧堂前貼出這樣的畫像，並在右邊題字說：『如果有人認識它，就不會離開四威儀之中。』首座一看，對大家說：『和尚今天放參。』老師說：『鐵輪天子下到閻浮提（Jambudvipa），急急如律令來抓捕。』又說：『首座在八八六十四卦中定吉兇。』
舉。『橫著眼睛看梵字，彈著舌頭念真言（mantra），吹火使嘴變尖，柴火燒滿灶膛。』老師說：『大愚（Dayu）老人經歷的事情真多啊。』
舉玄沙（Xuansha）聽到燕子的叫聲。老師召集大眾說：『玄沙（Xuansha）這樣說，不是苦心修行的人不會知道。』
玉泉窮谷璉禪師二則
舉雲門（Yunmen）話墮。老師說：『權衡祖道，號令宗乘，必須是雲門（Yunmen）老人。諸方扶持強者不扶持弱者，璉上座扶持弱者不扶持強者。當時如果我作為那個僧人，等他雲門（Yunmen）大師說：『光明寂照遍河沙』，豈不是張拙秀才的話？』只回答說：『和尚您也不要自詡為大善知識。』教他雲門（Yunmen）進也無門，退也無門。非但截斷雲門（Yunmen）的腳跟，也為天下衲僧出氣。雖然是這樣，只是像雲門（Yunmen）所說。』
【English Translation】 The Buddhas of the three times dare not look directly at it. The master said, 'Dongshan (name of a Zen master) relies on power to bully people, and Tathata (true thusness, suchness) falls with the wind.' If someone asks tonight, 'This monk has a thing that supports the sky above and the earth below, constantly in motion, but cannot be grasped in motion.' I wonder where the fault lies? He picks up a fruit and eats it. Why? He doesn't take the downhill path; such convenience is hard to come by.
Four Cases of Zen Master Wan'an Yan of Donglin
He cites Ciming's (name of a Zen master) water basin story. The master said, 'Has the abbot made offerings to his family today?' He then teased with his hand and made a woman's bow.
He cites: On the winter solstice, Ciming (name of a Zen master) posted this image in front of the monks' hall and wrote on the right, 'If a person recognizes it, he will not leave the four dignities.' The head monk, upon seeing it, said to the assembly, 'The abbot is dismissing the meditation session today.' The master said, 'The Iron Wheel King descends to Jambudvipa (the continent where humans reside), urgently like an imperial decree to capture.' He also said, 'The head monk determines good and bad fortune from the sixty-four hexagrams.'
He cites: 'Squinting to read Sanskrit characters, clicking the tongue to recite mantras (sacred utterances), blowing fire to make the mouth pointed, firewood filling the stove.' The master said, 'The old man Dayu (name of a Zen master) has experienced many things.'
He cites Xuansha (name of a Zen master) hearing the sound of swallows. The master summoned the assembly and said, 'Xuansha (name of a Zen master) said it like that; those who are not diligent in their practice will not know.'
Two Cases of Zen Master Qionggu Lian of Yuquan
He cites Yunmen's (name of a Zen master) words falling short. The master said, 'To weigh the ancestral way and command the lineage, it must be the old man Yunmen (name of a Zen master). All quarters support the strong and not the weak; Abbot Lian supports the weak and not the strong. If I were that monk at that time, waiting for the great master Yunmen (name of a Zen master) to say, 'The light of stillness shines everywhere in the Ganges,' wouldn't that be Zhang Zhuo's talent's words?' Just answer, 'Abbot, you shouldn't boast yourself as a great wise teacher.' Teach him Yunmen (name of a Zen master) to have no way to advance and no way to retreat. Not only cutting off Yunmen's (name of a Zen master) heels, but also giving the monks of the world a chance to breathe. Although it is like this, just like what Yunmen (name of a Zen master) said.'
話墮也。意作么生。良久。曰。諦觀萬法交羅處。一一塵中更有誰。
舉。僧問洞山。如何是佛。曰。麻三斤。師曰。天無四壁。地絕八荒。向甚麼處與洞山相見。咄。
國清簡堂機禪師三則
舉。僧問廣德周和尚。教中道。阿逸多不斷煩惱。不修禪定。佛記此人成佛無疑。未審此理如何。曰。鹽又盡。炭又無。僧曰。鹽盡炭無時如何。曰。愁人莫向愁人說。說向愁人愁殺人。師曰。這老子艱難起家。至老慳澀。雖然如是。畢竟也是看窟竉著楔。山僧即不然。一尺絹搗練。一杯酒上樓。是則是孤窮。且要自張聲勢。忽有人問。教中道。阿逸多不斷煩惱。不修禪定。佛記此人成佛無疑。未審此理如何。只向他道。大底還他肌骨好。不塗紅粉自風流。未審意旨如何。更向他道。驢事未去。馬事到來。
舉。雪峰山裡有一僧往庵。髮長不剃。以木杓舀水。凡有人問。如何是祖師西來意。曰。溪深杓柄長。雪峰聞得。乃曰。也奇怪。一日。潛地帶剃刀與侍者同去見之。峰曰。道得即不剃你頭。僧便將水洗頭。峰便與剃卻。師曰。這僧大似諸葛亮隱於草廬。先主三顧方起。且道起后成得個甚麼邊事。利劍拂開天地靜。霜刀才動鬥牛寒。
舉。興化示眾曰。今日不用如何若何。便請單刀直入。興化
【現代漢語翻譯】 現代漢語譯本：
話頭落下了。你作何理解？（停頓良久）說：『仔細觀察萬法交錯之處，每一粒微塵之中還有誰？』 舉例。有僧人問洞山（Dongshan，禪師名）：『如何是佛？』洞山說：『麻三斤。』 禪師說：『天空沒有四面墻壁，大地沒有八個方向的邊際。在什麼地方與洞山相見？』 咄！ 國清簡堂機禪師（Jiantangji，禪師名）三則 舉例。有僧人問廣德周和尚（Guangde Zhou，禪師名）：『經教中說，阿逸多（Ajita，彌勒菩薩的梵文名）不斷煩惱，不修禪定，佛陀預言此人必定成佛。不知這個道理是什麼？』 廣德周和尚說：『鹽也用完了，炭也沒有了。』 僧人問：『鹽盡炭無時如何？』 廣德周和尚說：『愁人莫向愁人說，說向愁人愁殺人。』 禪師說：『這老頭子艱難起家，到老還吝嗇。雖然如此，畢竟也是看到窟窿就用木楔堵上。我卻不是這樣。一尺絹拿去搗練，一杯酒端上樓。雖然是孤苦貧窮，也要自己張揚聲勢。』 假如有人問：『經教中說，阿逸多不斷煩惱，不修禪定，佛陀預言此人必定成佛。不知這個道理是什麼？』 只對他說：『大抵還是他肌骨好，不塗紅粉也自然風流。』 不知意旨如何？ 更對他說：『驢的事情還沒完，馬的事情又來了。』 舉例。雪峰山（Xuefeng Mountain）里有一個僧人住在庵里，頭髮長了也不剃。用木勺舀水。凡是有人問：『如何是祖師西來意？』 他就說：『溪深杓柄長。』 雪峰（Xuefeng，禪師名）聽到了，就說：『也真奇怪。』 有一天，偷偷地帶著剃刀與侍者一同去見他。雪峰說：『說得出來就不剃你的頭。』 僧人便用水洗頭。雪峰便給他剃了頭。 禪師說：『這僧人很像諸葛亮隱居在草廬，劉備三次拜訪才肯出山。且說他出山後能成什麼事？利劍拂開天地靜，霜刀才動鬥牛寒。』 舉例。興化（Xinghua，禪師名）向大眾開示說：『今天不用如何如何，就請單刀直入。』 興化
【English Translation】 English version:
The word has fallen. How do you understand it? (After a long pause) He said: 'Carefully observe the intersection of all dharmas, who else is there in each dust?' Example: A monk asked Dongshan (Dongshan, a Chan master): 'What is Buddha?' Dongshan said: 'Three pounds of flax.' The Chan master said: 'The sky has no four walls, and the earth has no eight wildernesses. Where can I meet Dongshan?' Bah! Three Cases of Chan Master Jiantangji of Guoqing Temple Example: A monk asked Abbot Zhou of Guangde (Guangde Zhou, an abbot): 'The teachings say that Ajita (Ajita, the Sanskrit name for Maitreya Bodhisattva) does not cut off afflictions and does not practice meditation, and the Buddha predicted that this person would undoubtedly become a Buddha. I wonder what this principle is?' Abbot Zhou of Guangde said: 'The salt is used up again, and there is no charcoal.' The monk asked: 'What about when the salt is gone and there is no charcoal?' Abbot Zhou of Guangde said: 'Do not tell a sorrowful person about sorrow, telling a sorrowful person will kill them with sorrow.' The Chan master said: 'This old man started his family with difficulty and is still stingy in his old age. Even so, he still plugs the holes with wedges. I am not like that. I take a foot of silk to pound and practice, and I take a cup of wine upstairs. Although I am lonely and poor, I still want to promote myself.' If someone asks: 'The teachings say that Ajita does not cut off afflictions and does not practice meditation, and the Buddha predicted that this person would undoubtedly become a Buddha. I wonder what this principle is?' Just tell him: 'Generally speaking, his bones are good, and he is naturally graceful without applying rouge.' I wonder what the meaning is? Tell him even more: 'The donkey's business is not over, and the horse's business is coming.' Example: There was a monk in Xuefeng Mountain (Xuefeng Mountain) who lived in a hermitage and did not shave his hair when it grew long. He used a wooden ladle to scoop water. Whenever someone asked: 'What is the meaning of the Patriarch's coming from the West?' He would say: 'The stream is deep and the handle of the ladle is long.' Xuefeng (Xuefeng, a Chan master) heard this and said: 'It's really strange.' One day, he secretly took a razor with his attendant to see him. Xuefeng said: 'If you can say it, I won't shave your head.' The monk then washed his head with water. Xuefeng then shaved his head. The Chan master said: 'This monk is very much like Zhuge Liang living in a thatched cottage, and Liu Bei visited him three times before he would come out of the mountain. And what will he accomplish after he comes out of the mountain? A sharp sword sweeps away the stillness of heaven and earth, and a frosty blade moves the cold of the Dipper and the Ox.' Example: Xinghua (Xinghua, a Chan master) instructed the assembly, saying: 'Today, there is no need for how and how, please go straight to the point.' Xinghua
為你證明。時有旻德長老出衆禮拜便喝。化亦喝。德又喝。化亦喝。德便禮拜。化曰。旻德今日較二十棒。若是別人。一棒也少不得。為他旻德會一喝不作一喝用。師曰。臨濟這一路。踏得開。步驟闊。用者如鴆毒。飲者如醍醐。用者似醍醐。飲者似鴆毒。始有說話分。興化．旻德恁么敷揚。遞相鈍置。所謂養子不及父。家門一世衰。臨濟一宗。掃土而盡。隱靜今日若更拈頭接尾。轉見不堪。遂顧大眾曰。你總在這裡作個甚麼。以拄杖一時趕散。復喝一喝。
天童密庵杰禪師一則
舉。明招到昭慶。有度上座問云。羅山尋常道。諸方儘是麨飯。唯有羅山是白飯。兄從羅山來。卻展手云。白飯請些子。招打兩掌。度云。將謂是白飯。元來是麨飯。招曰。癡人棒打不死。度至夜。舉似諸禪客次。招近前曰。不審。度云。今日便是這上座下兩掌。有瑫上座云。不用下掌。就里許作么生道。招曰。就里許也道道。瑫無對。招曰。是你諸人一時縛作一束。倒卓放尿跶下。來日相見。珍重。師曰。尋常向諸人道。終日在洪波浩渺中舀水相潑。渾身無一點濕。是他明踏著這些子。自然用出來。閑閑地。惜乎鋒頭少銳。引得許多葛藤。若是華藏見他道。將謂是白飯。元來是麨飯。連腮更與兩掌。且教這僧疑三十年。
【現代漢語翻譯】 現代漢語譯本： 爲了證明。當時有旻德長老（Min De，人名）從人群中出來禮拜，然後大喝一聲。化也跟著大喝。德又喝一聲。化也跟著喝。德於是禮拜。化說：『旻德今天應該挨二十棒。如果是別人，一棒也少不了。因為他旻德懂得這一喝，卻不把它當作一喝來用。』臨濟（Linji，禪宗大師）說：『臨濟這一路，踏得開，步子邁得大。用它的人如同鴆毒，飲用它的人如同醍醐。用它的人如同醍醐，飲用它的人如同鴆毒。』這才有了說話的餘地。興化（Xinghua，人名）、旻德這樣敷衍張揚，互相愚弄。這就是所謂的『兒子不如父親，家門一代不如一代』。臨濟一宗，會被掃地出門。隱靜（Yinjing，人名）今天如果再拾人牙慧，反而顯得更加不堪。』於是看著大眾說：『你們總在這裡做什麼？』用拄杖一下子把他們趕散，又大喝一聲。
天童密庵杰禪師（Tiantong Mianjie，禪師名號）的一則公案： 說的是，明招（Mingzhao，人名）到了昭慶（Zhaoqing，地名）。有個度上座（Du，人名）問道：『羅山（Luoshan，地名）經常說，各處都是粗糧飯，只有羅山是白米飯。您從羅山來，卻伸出手說：『白米飯請給我一點。』』明招打了他兩掌。度說：『還以為是白米飯，原來是粗糧飯。』明招說：『真是個傻瓜，棒打都打不醒。』度到了晚上，把這件事告訴了各位禪客。明招走上前說：『請問。』度說：『今天就是被這位上座打了兩掌。』有個瑫上座（Tao，人名）說：『不用打，就這件事本身怎麼說？』明招說：『就這件事本身也要說一說。』瑫無言以對。明招說：『把你們這些人一時捆成一捆，頭朝下倒栽下去。明天再見，珍重。』天童密庵杰禪師說：『我經常對你們說，終日在茫茫洪波中舀水互相潑灑，渾身卻沒有一點濕。這是因為他明招真正踏著這些東西，自然就能運用出來，顯得很輕鬆。可惜鋒芒不夠銳利，引來了許多糾纏。如果是華藏（Huazang，人名）見到他這樣說，『還以為是白米飯，原來是粗糧飯』，就應該連著他的臉再打兩掌，讓他這僧人疑惑三十年。』
【English Translation】 English version: To prove it for you. At that time, Elder Min De (Min De, a personal name) came out from the crowd, bowed, and then shouted. Hua also shouted. De shouted again. Hua also shouted. De then bowed. Hua said, 'Min De should receive twenty blows today. If it were someone else, not even one blow could be spared. Because he, Min De, understands this shout but doesn't use it as a shout.' Linji (Linji, a Zen master) said, 'This path of Linji, one can tread it openly, and the steps are broad. For those who use it, it's like poison; for those who drink it, it's like nectar. For those who use it, it's like nectar; for those who drink it, it's like poison.' Only then is there room for speaking. Xinghua (Xinghua, a personal name) and Min De are elaborating and exaggerating like this, mutually making fools of each other. This is what is meant by 'a son is not as good as his father, and the family declines in one generation.' The Linji sect will be swept away. If Yinjing (Yinjing, a personal name) were to pick up the leftovers of others today, it would only appear even more unbearable.' Then, looking at the crowd, he said, 'What are you all doing here?' He scattered them all at once with his staff and shouted again.
A case of Zen Master Tiantong Mianjie (Tiantong Mianjie, a Zen master's title): It is said that Mingzhao (Mingzhao, a personal name) arrived at Zhaoqing (Zhaoqing, a place name). A monk named Du (Du, a personal name) asked, 'Luoshan (Luoshan, a place name) often says that all places are coarse rice, only Luoshan is white rice. You come from Luoshan, but you stretch out your hand and say, 'Please give me some white rice.'' Mingzhao slapped him twice. Du said, 'I thought it was white rice, but it turns out to be coarse rice.' Mingzhao said, 'What a fool, even beating him with a stick won't wake him up.' In the evening, Du told the other Zen practitioners about this. Mingzhao stepped forward and said, 'May I ask?' Du said, 'Today, it was this monk who slapped me twice.' A monk named Tao (Tao, a personal name) said, 'No need to slap, how do you explain the matter itself?' Mingzhao said, 'The matter itself must also be explained.' Tao was speechless. Mingzhao said, 'Tie you all up in a bundle and hang you upside down. See you tomorrow, take care.' Zen Master Tiantong Mianjie said, 'I often tell you that all day long, you are scooping water and splashing it at each other in the vast ocean, but your bodies are not even a little wet. This is because he, Mingzhao, truly treads on these things, so he can naturally use them and appear relaxed. It's a pity that the sharpness is not enough, leading to so much entanglement. If Huazang (Huazang, a personal name) saw him say, 'I thought it was white rice, but it turns out to be coarse rice,' he should slap him twice more on the face and make this monk doubt for thirty years.'
資壽尼無著妙總一則
舉文殊請維摩談不二法門。總曰。當時好與一喝。維摩老人若下得這一喝。可謂針起膏肓之疾。重布龍蛇之陣。非但文殊讚歎不及。亦免使後人向鬼窟里作活計。要見維摩端的處么。臂長衫袖短。腳瘦草鞋寬。
嘉泰普燈錄卷第二十六
音釋
贄音至 憧音沖 𨵁音閬 瑳七何切 剜一丸切 揶音耶 揄音臾 楔音屑 舀以沼切 麨充小切 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十七
平江府報恩光孝禪寺(臣)僧 (正受) 編
頌古上
○法昌遇禪師七首
法身
螺螄吞大象。石虎咬番馬。驚起段家龍。踏落云屋瓦。
廬陵米價
烏龜三眼赤。祥麟一角尖。騰雲生暮雨。溪月夜明簾。
風幡
不是風兮不是幡。黑花貓子面門斑。夜行人只貪明月。不覺和衣渡水寒。
麻三斤
火麻皮子若何分。臘雪煎茶解醉君。更有路行人未到。野華含笑舊枝春。
三玄
體中玄。獨角泥牛水上眠。轉身觸破澄潭月。巫山頂上浪滔天。
用中玄。徵人帶甲眠。春華風掃盡。黃葉落階前。
句中玄。遠道絕人煙。甜瓜甜似蜜。苦瓠苦
【現代漢語翻譯】 現代漢語譯本 資壽尼無著妙總禪師有一個公案： 講述的是文殊菩薩請維摩詰居士談論不二法門。妙總禪師評論說：『當時真應該給他一喝。維摩詰老居士如果能用出這一喝，那才真是能針起沉疴，重新佈置龍蛇之陣。這樣一來，不僅文殊菩薩讚歎不及，也能免得後人向鬼窟里尋死覓活。』想要知道維摩詰居士的真實境界嗎？臂長衫袖短，腳瘦草鞋寬。
法昌遇禪師有七首頌古：
法身 蝸牛吞下大象，石虎咬住番馬。驚醒了段家的龍，震落了云屋的瓦。
廬陵米價 烏龜三眼通紅，麒麟一角尖尖。騰雲駕霧帶來傍晚的雨，溪邊的月光照亮夜晚的簾。
風幡 不是風動，也不是幡動，黑花貓的臉上滿是斑點。夜行人只顧貪看明月，不知不覺和衣渡過寒冷的水。
麻三斤 火麻的皮子要如何區分？用臘月的雪水煎茶，可以解除醉意。還有沒到此地的人，看著野花含笑在舊枝上綻放春天。
三玄 體中玄。獨角的泥牛在水上睡覺。轉身觸破了澄澈的潭水中的月亮，巫山頂上掀起滔天巨浪。
用中玄。遠征的士兵身披鎧甲睡覺。春天的花朵被風掃盡，黃葉飄落在臺階前。
句中玄。遙遠的路途，人跡罕至。甜瓜甜得像蜜，苦瓠苦澀難嚥。
【English Translation】 English version An anecdote of Zishou Ni Wuzhuo Miaozong: It tells of Manjushri Bodhisattva asking Vimalakirti to discuss the non-dual Dharma. Chan Master Miaozong commented: 'At that time, it would have been good to give him a shout. If the old Vimalakirti could have used this shout, it would truly be like using a needle to cure a deep-seated illness, and redeploying the dragon and snake formation. Not only would Manjushri Bodhisattva be unable to praise him enough, but it would also save later generations from seeking life and death in the ghost cave.' Do you want to see Vimalakirti's true state? Long arms, short sleeves; thin feet, wide straw sandals.
Chan Master Fachang Yu has seven verses on ancient themes:
Dharmakaya (法身) A snail swallows an elephant, a stone tiger bites a foreign horse. Startling the Duan family's dragon, shaking down the tiles of the cloud house.
Luling Rice Price (廬陵米價) A turtle with three red eyes, a qilin with a single sharp horn. Soaring clouds bring evening rain, the moon by the stream illuminates the night curtain.
Wind and Flag (風幡) It's not the wind that moves, it's not the flag that moves, the black-spotted cat's face is covered in spots. The night traveler only greedily looks at the bright moon, unknowingly crossing the cold water with clothes on.
Three Pounds of Flax (麻三斤) How to distinguish the skin of fire hemp? Brewing tea with the snow water of the twelfth month can relieve drunkenness. And those who have not yet arrived here, watch the wild flowers smiling and blooming spring on the old branches.
Three Mysteries (三玄) Mystery within the substance. A one-horned mud ox sleeps on the water. Turning around and breaking the moon in the clear pool, monstrous waves rise on the summit of Mount Wu.
Mystery within the function. A soldier sleeps wearing armor. The spring flowers are swept away by the wind, yellow leaves fall before the steps.
Mystery within the phrase. A remote road, devoid of human habitation. The sweet melon is as sweet as honey, the bitter gourd is bitter and hard to swallow.
如蓮。
○蔣山佛慧泉禪師三首
龐居士云。此是選佛場。心空及第歸。
幞頭塵土靴襕破。選佛場中無兩個。若道心空及第歸。頂上一椎難放過。
金剛經云。於是中無實無虛
菩提無實亦無虛。幾個男兒是丈夫。丹冗不歸金鸑鷟。碧潭空浸玉蟾蜍。
石霜虔侍者
石霜會裡擇高才。上首貪程去不回。只愛寒灰無焰起。不能枯木放華開。䖍侍者亦堪哀。先師意旨雖明得。未免長拖破草鞋。
○翠巖真禪師七首
百丈再參馬祖
踏著船頭把釣竿。浪粗風緊得魚難。翻思幾處解雲雨。只見四方云出山。
臨濟栽松
帶礪山河畫土疆。漢高殿下有張良。千言萬語無人會。又逐流鶯過短墻。
首山答佛法大意
楚王城畔水東流。南地禪僧北地游。眼目直教從淺辯。權衡爭奈出常流。金篦為子挑除翳。驢上穿靴背打毬。
玄沙三種病人
一二三見聞覺。更是誰頓銷礫。華蔟蔟處鷓鴣啼。草薰薰時鴛鴦飛。玄沙老。玄沙老。賴遇當年欠一著。諦當之言徒唯然。中間樹子半零落。
馬祖即心即佛。后云非心非佛
百萬雄兵出。將軍獵渭城。不閑弓矢力。斜漢月初生。
麻三斤
如何是佛。麻皮三斤
【現代漢語翻譯】 現代漢語譯本：如蓮。
○蔣山佛慧泉禪師三首
龐居士說：『這裡是選佛的場所，心空了就能及第而歸。』
穿著沾滿塵土的官帽，破舊的靴子和長袍，這選佛的場所里沒有兩個相同的人。如果說心空就能及第而歸，那麼當頭一棒也難以放過。
《金剛經》說：『這裡面無實也無虛。』
菩提既非真實也非虛妄，有幾個男兒能稱得上大丈夫？煉丹的庸才無法化為金色的鳳凰，碧綠的深潭中空自浸泡著玉色的蟾蜍。
石霜虔侍者
石霜禪師的門下挑選高才，上首弟子貪圖功名一去不回。只喜愛寒冷的灰燼中無焰升起，不能讓枯木綻放出花朵。虔侍者也真可悲啊，雖然明白先師的意旨，卻免不了長久地拖著破草鞋。
○翠巖真禪師七首
百丈再次參拜馬祖
踏著船頭拿著釣竿，風浪又粗又緊難以捕到魚。反思幾處能夠興雲作雨，只見四面八方的云從山中涌出。
臨濟栽松
用山河來比作衣帶，用泥土來劃分疆界，如同漢高祖殿下有張良輔佐。千言萬語無人能夠領會，又隨著流鶯飛過矮墻。
首山回答佛法大意
楚王城邊江水向東流淌，南方的禪僧到北方遊歷。眼力要能直接從淺顯處辨別，權衡之術終究要超出常理。用金篦為你挑除眼翳，騎在驢上穿著靴子背後打球（比喻不協調）。
玄沙三種病人
從一二三見聞覺知中，更有誰能頓然消除塵垢？鮮花簇擁的地方鷓鴣在啼叫，青草散發香氣時鴛鴦在飛翔。玄沙老了，玄沙老了，幸好當年還欠缺一著。真實可靠的言語也只是徒然應和，中間的樹木果實也零落了一半。
馬祖說即心即佛，後來又說非心非佛
百萬雄兵出動，將軍在渭城打獵。不熟悉弓箭的力量，斜掛的銀河邊，月亮剛剛升起。
麻三斤
什麼是佛？是麻皮三斤。
【English Translation】 English version: Like Lotus.
○ Three Poems by Zen Master Fohui Quan of Jiangshan Temple
Layman Pang said, 'This is the field for selecting Buddhas; an empty mind achieves success and returns.'
Wearing a dusty hat and tattered boots and robe, there are no two alike in this field for selecting Buddhas. If you say an empty mind achieves success and returns, then a blow to the head is hard to avoid.
The Diamond Sutra says, 'Therefore, in it there is neither reality nor emptiness.'
Bodhi is neither real nor empty; how many men are truly great? The mediocre alchemist cannot transform into a golden phoenix; the jade toad is vainly immersed in the green pool.
Attendant Qian of Shishuang
Shishuang's assembly selected talented individuals; the leading disciple, greedy for progress, left and never returned. He only loved the flameless rising from cold ashes, unable to make the withered tree bloom. Attendant Qian is also pitiable; although he understood the teacher's intent, he could not avoid dragging broken straw sandals for a long time.
○ Seven Poems by Zen Master Cuiyan Zhen
Baizhang Visits Mazu Again
Stepping on the bow of the boat, holding a fishing rod, it's hard to catch fish in the rough waves and strong winds. Reflecting on the places where clouds and rain can be summoned, one only sees clouds emerging from the mountains in all directions.
Linji Planting Pines
Using mountains and rivers as belts and drawing boundaries with earth, like Zhang Liang assisting Emperor Gao of Han. A thousand words, ten thousand phrases, no one can understand; again, following the oriole past the short wall.
Shoushan Answers the Great Meaning of the Buddha-Dharma
The river flows east beside the city of Chu; the southern Zen monk travels to the north. The eye must directly discern from the shallow, but the balance must ultimately exceed the ordinary. Use a golden needle to remove eye obstructions; wearing boots on a donkey and hitting a ball behind the back (metaphor for incongruity).
Xuansha's Three Kinds of Patients
From the one, two, three of seeing, hearing, and knowing, who can suddenly eliminate the dust? Where flowers cluster, the partridge cries; when grass is fragrant, the mandarin ducks fly. Old Xuansha, old Xuansha, fortunately, one move was lacking in the past. Reliable words are only echoed in vain; half of the fruits on the trees in the middle have fallen.
Mazu said, 'The mind is the Buddha,' and later said, 'Neither mind nor Buddha.'
A million soldiers are dispatched; the general hunts in Weicheng. Unfamiliar with the strength of bows and arrows, the moon is just rising by the slanting Milky Way.
Three Pounds of Flax
What is Buddha? Three pounds of flax.
。咄。大地茫茫愁殺人。
野狐
百丈野狐。語至言粗。怛薩阿竭。吾有吾廬。
○白雲端禪師十二首
外道問佛
萬丈寒潭徹底清。錦鱗夜靜向光行。和竿一掣隨鉤上。水面茫茫散月明。
二祖安心
終始覓心無可得。寥寥不見少林人。滿庭舊雪重知冷。鼻孔依前搭上唇。
勘婆
干戈中立太平基。塊雨條風勝古時。婆子為君勘破了。趙州腳跡少人知。
三頓棒
一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。
無位真人
春風浩浩喧天地。是處山藏煙靄里。無位真人不可尋。落華又見隨流水。
臨濟將示寂囑三聖
劈破泰山雷未猛。照開滄海月非光。瞎驢滅卻正法眼。直得哀鳴滿大唐。
德山見龍潭
明暗相凌不足云。絲毫有解未為親。紙燈忽滅眼睛出。打破大唐無一人。
麻三斤
斤兩分明不付君。眼中瞳子莫生嗔。百年三萬六千日。得欣欣處且欣欣。
汝是慧超
一文大光錢。買得個油糍。吃向肚裡了。當下便不饑。
芭蕉拄杖。云蓋鵬和尚與雙泉雅禪師向火次。舉此話。鵬擬開口。雅以火箸一𢷾。鵬豁然有省。
與奪雙行驗正邪
【現代漢語翻譯】 現代漢語譯本 咄（感嘆詞）。大地茫茫，真叫人發愁啊。
野狐
百丈野狐（百丈懷海禪師因說法而墮為野狐的故事）。話語雖然粗糙，但直指真諦。怛薩阿竭（如來）。我有我的居所。
○白雲端禪師十二首
外道問佛
萬丈寒潭，潭水清澈見底。錦鯉在寂靜的夜晚，向著光亮遊動。漁夫一竿子提上來，魚兒便隨著魚鉤離開了水面。水面上茫茫一片，散落著月亮的倒影。
二祖安心
從始至終尋覓心都不可得。空空蕩蕩，不見少林寺的人。滿院的舊雪，讓人重新感受到寒冷。鼻孔依然安穩地長在嘴唇上方。
勘婆
在戰爭中建立太平的基礎。適時的雨水和風，勝過古代。老太婆為你勘破了（禪機）。趙州（趙州從諗禪師）的腳印很少有人知道。
三頓棒
一拳就能打倒黃鶴樓。一腳就能踢翻鸚鵡洲。有氣概的時候就更加意氣風發。不風流的地方也顯得風流。
無位真人
春風浩蕩，喧鬧天地。到處山巒都籠罩在煙霧里。無位真人（指人的本性）不可尋覓。只見落花又隨著流水飄走了。
臨濟將示寂囑三聖
劈開泰山的雷霆也不算猛烈。照亮滄海的月亮也不算明亮。瞎驢滅掉了正法眼。以至於悲鳴之聲傳遍整個大唐。
德山見龍潭
明與暗相互侵凌，這不值得一提。稍微有一點理解，都不能算是親證。紙燈突然熄滅，眼睛顯露出來。打破整個大唐，也找不到一個真正明白的人。
麻三斤
斤兩分明，我不交付給你。眼中的瞳孔不要生氣。人生百年，三萬六千日。在可以高興的時候就盡情高興吧。
汝是慧超
用一文大錢，買了一個油糍。吃到肚子里之後，當下就不餓了。
芭蕉拄杖。云蓋鵬和尚與雙泉雅禪師一起烤火。提起這個話頭。鵬想要開口說話。雅用火箸敲了一下。鵬豁然開悟。
給予和剝奪同時進行，以此來驗證正與邪。
【English Translation】 English version Oh! The vastness of the earth is enough to make one sorrowful.
Wild Fox
Baizhang's wild fox (referring to the story of Zen Master Baizhang Huaihai who was reborn as a wild fox due to a misspoken teaching). The words, though rough, point directly to the truth. Tathagata (the Thus Come One). I have my dwelling.
○ Twelve Poems by Zen Master Baiyun Duan
A Heretic Asks the Buddha
A ten-thousand-foot deep pool, clear to the bottom. Brocade carp quietly swim towards the light at night. With a single pull of the fishing rod, they are lifted from the water with the hook. The surface of the water is vast, scattering the moonlight.
The Second Patriarch's Peace of Mind
From beginning to end, seeking the mind is unattainable. Empty and desolate, no one from Shaolin Temple is seen. The old snow in the courtyard makes one feel the cold anew. The nostrils remain firmly above the lips.
Examining the Old Woman
Establishing the foundation of peace amidst war. Timely rain and wind surpass ancient times. The old woman has discerned it for you (the Zen koan). Few know the footprints of Zhaozhou (Zen Master Zhaozhou Congshen).
Three Blows
One punch can knock down the Yellow Crane Tower. One kick can overturn Parrot Isle. When there is spirit, add more spirit. Even in places without elegance, there is elegance.
The True Person Without Position
The spring breeze is vast, clamoring the heavens and the earth. Everywhere, mountains are hidden in mist. The True Person Without Position (referring to one's true nature) cannot be found. Fallen flowers are seen again, drifting away with the flowing water.
Linji, About to Enter Nirvana, Entrusts Sansheng
Splitting Mount Tai is not as fierce as thunder. Illuminating the vast sea is not as bright as the moon. The blind donkey extinguished the eye of the true Dharma. So much so that mournful cries fill the entire Tang Dynasty.
Deshan Meets Longtan
Darkness and light encroaching upon each other are not worth mentioning. Having even a slight understanding is not considered intimate realization. The paper lamp suddenly goes out, and the eyes appear. Even if you break the entire Tang Dynasty, you won't find a single truly enlightened person.
Three Pounds of Flax
The weight is clear, I will not give it to you. Do not be angry with the pupils in your eyes. In a hundred years, there are thirty-six thousand days. Be happy when you can be happy.
You Are Huichao
With one small coin, I bought an oil cake. After eating it, I am no longer hungry.
Plantain Staff. Monk Yungai Peng and Zen Master Shuangquan Ya were warming themselves by the fire. They brought up this topic. Peng was about to speak. Ya tapped with the fire tongs. Peng suddenly had an awakening.
Giving and taking away occur simultaneously, to verify what is right and what is wrong.
。才爭拄杖便忘家。驀然鐵棒如風至。失卻從前眼裡華。
洗缽盂
梅華落盡杏華披。未免春風著出褫。一氣不言含有象。萬靈何處謝無私。
北斗里藏身
五陵公子游華慣。未第貧儒自古多。冷地著他人富貴。等閑不奈幞頭何。
○保寧勇禪師十三首
達磨見武帝
燒得通紅打一錘。週遭無限火星飛。十成好個金剛鉆。攤向門前賣與誰。
清凈行者不入涅槃
生平疏逸無拘檢。酒肄茶坊信意游。漢地不收秦不管。又騎驢子下揚州。
不與萬法無侶
風吹日炙露屍骸。泣問山人覓地埋。忍俊不禁多口老。陰陽無處可安排。
日面佛月面佛
蒲團上端坐。針眼里穿線。西風一陣來。落葉兩三斤。
仰山打破溈山鏡
溈山古鏡仰山提。日上東方月照西。撲落不知誰拾得。秋風索索草萋萋。
臨濟問黃檗佛法大意
雷電喧轟海岳昏。一家愁閉雨中門。狂風忽起烏雲散。白日滿天星斗分。
臨濟囑三聖
出門握手再叮嚀。往往事從叮囑生。夜迥路長休把火。大家吹殺暗中行。
須彌山
萬仞峰頭立大乖。須臾眨眼落懸崖。通身不損毫毛者。天上人間安敢埋。
漸源弔慰
終
{ "translations": [ "現代漢語譯本", "才爭拄杖便忘家。——剛爲了爭奪拄杖就忘記了家。", "驀然鐵棒如風至。——突然間鐵棒像風一樣襲來。", "失卻從前眼裡華。——失去了從前眼中的光華。", "", "洗缽盂", "梅華落盡杏華披。——梅花凋謝殆盡，杏花開始綻放。", "未免春風著出褫。——終究免不了春風的吹拂而顯露出變化。", "一氣不言含有象。——『一氣』不言不語，卻蘊含著萬象。", "萬靈何處謝無私。——萬物生靈在何處感謝這無私的奉獻？", "", "北斗里藏身", "五陵公子游華慣。——五陵的富家子弟習慣了遊樂奢華。", "未第貧儒自古多。——沒有考取功名的貧寒儒生自古就很多。", "冷地著他人富貴。——冷眼旁觀他人享受富貴。", "等閑不奈幞頭何。——卻又無可奈何這頭上的幞頭（指官帽）。", "", "保寧勇禪師十三首", "達磨（Bodhidharma，禪宗始祖）見武帝（Emperor Wu of Liang）", "燒得通紅打一錘。——燒得通紅，再用錘子敲打。", "週遭無限火星飛。——周圍無限的火星飛濺。", "十成好個金剛鉆。——完全是上好的金剛鉆。", "攤向門前賣與誰。——擺在門前，賣給誰呢？", "", "清凈行者不入涅槃（Nirvana）", "生平疏逸無拘檢。——一生疏放安逸，沒有拘束。", "酒肄茶坊信意游。——在酒館茶坊隨意遊玩。", "漢地不收秦不管。——漢朝不收留，秦朝也不管轄。", "又騎驢子下揚州。——又騎著驢子下揚州。", "", "不與萬法無侶", "風吹日炙露屍骸。——風吹日曬，屍骨暴露。", "泣問山人覓地埋。——哭著問山裡人找地方埋葬。", "忍俊不禁多口老。——忍不住多嘴的老人。", "陰陽無處可安排。——陰陽兩界都無處可安排。", "", "日面佛月面佛", "蒲團上端坐。——在蒲團上端坐。", "針眼里穿線。——在針眼里穿線。", "西風一陣來。——一陣西風吹來。", "落葉兩三斤。——吹落了兩三斤的落葉。", "", "仰山打破溈山鏡", "溈山（Guishan）古鏡仰山（Yangshan）提。——溈山的古鏡被仰山拿起。", "日上東方月照西。——太陽從東方升起，月亮照耀西方。", "撲落不知誰拾得。——掉落了不知道被誰撿走了。", "秋風索索草萋萋。——秋風蕭瑟，草木茂盛。", "", "臨濟（Linji）問黃檗（Huangbo）佛法大意", "雷電喧轟海岳昏。——雷電轟鳴，山河昏暗。", "一家愁閉雨中門。——一家人愁悶地關上了雨中的門。", "狂風忽起烏雲散。——狂風忽然颳起，烏雲消散。", "白日滿天星斗分。——白日當空，星斗閃耀。", "", "臨濟囑三聖（Sansheng）", "出門握手再叮嚀。——出門握手，再次叮囑。", "往往事從叮囑生。——往往事情就從叮囑中產生。", "夜迥路長休把火。——夜晚遙遠路途漫長，不要點火。", "大家吹殺暗中行。——大家熄滅火光，在黑暗中行走。", "", "須彌山（Mount Sumeru）", "萬仞峰頭立大乖。——在萬仞高的山峰頂上，顯得非常怪異。", "須臾眨眼落懸崖。——一會兒眨眼間就掉落懸崖。", "通身不損毫毛者。——全身沒有受到絲毫損傷的人。", "天上人間安敢埋。——天上人間誰敢埋葬？", "", "漸源（Jianyuan）弔慰", "終", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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日挨門復倚樓。幾回明鏡照梳頭。一從事卻潘郎后。也解人前不識羞。
大隨龜
露足藏頭可笑奇。千年誰謂是靈龜。雨傾不解乘流去。浮木相逢又幾時。
靈云悟道。玄沙未徹
萬年松下忽相逢。㧞樹鳴條浩浩風。堪笑晚來無處覓。崔嵬和雨在雲中。
大禪佛半夜于僧堂前叫云。我悟也
夜半高聲似少神。箇中明白有疏親。如今隨例傳其響。也道師姑是女人。
芭蕉拄杖
你有面前枯取去。如無背後奪將來。可憐黑漆光生底。擊著千門萬戶開。
○泐潭真凈云庵文禪師八首
柏樹
庭前柏樹子。我道不如松。枯枝折落地。打著去年㯶。
吹布毛
鳥窠吹布毛。紅日午方高。趙王因好劍。滿國人帶刀。
保壽開堂
探騎飛來捧下寧。瞎人翻滿鎮州城。太平本是將軍致。不許將軍見太平。
狗子無佛性
言有業識在。誰云意不深。海枯終見底。人死不知心。
臨濟參黃檗。後到大愚
資糧更不著些些。岐路年深恐轉賒。直下痛施三頓棒。夜來依舊宿蘆華。
便言黃檗無多法。大丈夫見豈自乖。肋下三拳明有信。不從黃檗付將來。
百丈再參馬祖
客情步步隨人轉。有大威光
【現代漢語翻譯】 現代漢語譯本 日日倚門又靠樓，多少次對著明鏡梳理頭髮。一個嫁過人的婦人，竟然比潘安還放縱，也懂得在人前不知羞恥。
大隨龜 露出腳卻藏起頭，真是可笑又奇怪。活了千年，誰說它是靈龜？即使下大雨也不懂得順著水流離去，與浮木相遇的機會又有幾次呢？
靈云悟道，玄沙未徹 在萬年松樹下忽然相遇，風吹動樹木發出巨大的聲響。可笑的是，到了晚上卻無處可尋，只能看到它崔巍的身影和雨水一起在雲中。
大禪佛半夜在僧堂前叫喊：我悟道了！ 半夜高聲叫喊，好像精神不太正常。其中明白的人，關係自然親近。如今也跟著例子傳播他的響聲，也說『師姑是女人』。
芭蕉拄杖 你有，就當面拿走；如果沒有，就從背後奪來。可憐那黑漆發亮的底部，敲擊著千家萬戶的大門。
○泐潭真凈云庵文禪師八首
柏樹 庭前的柏樹，我說不如松樹。枯枝折斷落地，打著去年的棕櫚樹。
吹布毛 鳥窠禪師吹布毛，紅日當空照耀。趙王因為喜歡劍，全國的人都佩帶著刀。
保壽開堂 偵察兵飛馬來報平安，瞎子擠滿了鎮州城。太平本來是將軍帶來的，卻不讓將軍見到太平。
狗子無佛性 說有業識存在，誰說含義不深刻？海水枯竭終究能見到海底，人死了卻無法知道他的內心。
臨濟參黃檗（Huangbo），後到大愚（Dayu） 不再需要任何資糧，歧路年深恐怕會更加偏離。直接痛下三次棒喝，夜裡依舊睡在蘆葦叢中。
便說黃檗（Huangbo）沒有多少佛法，大丈夫的見解難道會自相矛盾嗎？肋下的三拳明明是有憑據的，不是從黃檗（Huangbo）那裡傳承來的。
百丈（Baizhang）再次參拜馬祖（Mazu） 客情步步跟隨別人而轉變，擁有巨大的威光。
【English Translation】 English version Day after day, she leans against the door and the balcony, how many times does she look in the mirror and comb her hair? A woman who has been married is even more unrestrained than Pan An (a handsome man in Chinese history), and she also knows no shame in front of others.
Dasui Turtle Showing its feet but hiding its head, it's laughably strange. After a thousand years, who says it's a sacred turtle? Even in heavy rain, it doesn't know to go with the flow, how many times will it meet a floating log?
Lingyun's Enlightenment, Xuansha's Lack of Understanding Suddenly meeting under the ten-thousand-year-old pine tree, the wind blows the trees, making a huge sound. It's laughable that it can't be found in the evening, only seeing its towering figure and the rain together in the clouds.
Dachan Buddha shouted in front of the monks' hall in the middle of the night: I am enlightened! Shouting loudly in the middle of the night, as if mentally unsound. Those who understand it are naturally close. Now, following the example, they spread his voice, also saying 'A nun is a woman'.
Plantain Staff If you have it, take it away in front of me; if you don't have it, snatch it from behind. Pity that shiny black bottom, knocking on the doors of thousands of households.
○ Eight Poems by Zen Master Zhenting Yun'an Wen of Letan Temple
Cypress Tree The cypress tree in front of the courtyard, I say it's not as good as the pine tree. A dead branch breaks and falls to the ground, hitting last year's palm tree.
Blowing Fluff Zen Master Niaoke (Bird's Nest) blows fluff, the red sun shines high in the sky. Because King Zhao (Zhao Wang) liked swords, people all over the country wore knives.
Baoshou's Inauguration Scouts flew in to report peace, blind people crowded the town of Zhenzhou (Zhenzhou). Peace was originally brought by the general, but the general is not allowed to see peace.
A Dog Has No Buddha-Nature Saying that there is karmic consciousness, who says the meaning is not profound? The sea will eventually dry up and the bottom will be seen, but when a person dies, their heart cannot be known.
Linji (Linji) visited Huangbo (Huangbo), and later went to Dayu (Dayu) No more supplies are needed, fearing that the crossroads will stray further after many years. Directly inflict three blows, still sleeping in the reeds at night.
Then say that Huangbo (Huangbo) doesn't have much Dharma, how can a great man's views contradict themselves? The three punches under the ribs are clearly evidence, not inherited from Huangbo (Huangbo).
Baizhang (Baizhang) visits Mazu (Mazu) again The guest's feelings change step by step with others, possessing great power.
不能現。突然一喝三日聾。那吒眼開黃檗面。
野狐
不落藏鋒不昧分。要伊從此脫狐身。相逢盡道休官去。林下何曾見一人。
○凈因枯木成禪師二首
達磨見武帝
閑將一段秦川錦。裁作人間巧婦衣。幾度著來呈伎倆。暗中曲調少人知。
三頓棒
山藤六十輕分付。肋下三拳已太遲。堪笑不能知痛癢。上堂猶道拂蒿枝。
○慧林慈受深禪師四首
溈山一日坐次。仰山從外而入。溈山以兩手握拳相交示之。仰山便作女人拜。溈山曰。如是。如是。
佳人十八正嬌癡。一曲目前舞柘枝。只有玉郎知雅態。更無人道柳如眉。
女子出定
長江輥底浪如銀。秋日白蘋紅蓼新。莫怪扁舟到彼岸。行船猶在把梢人。
麻三斤
洞山麻三斤。斤兩不謾人。語稀難問事。貌古易傳神。
世尊生下
一火鑄成金彈子。團圞都不費鉗錘。拈來萬仞峰頭放。打落天邊白鳳兒。
○雪峰妙湛慧禪師一首
二祖安心
覓心不得得心安。安得心來有幾般。好把山藤贈二十。免教千古弄泥團。
○泐潭湛堂準禪師七首
楞嚴吾不見時
老胡徹底老婆心。為阿難陀意轉深。韓幹馬嘶青草渡。戴嵩牛臥綠
【現代漢語翻譯】 現代漢語譯本 不能現：指真理或實相無法直接顯現。 突然一喝三日聾：形容禪師棒喝的威力，使人頓悟，如雷貫耳，震聾三天。 那吒眼開黃檗面：那吒（佛教護法神）睜開眼睛，顯露出黃檗禪師（唐代禪師，以嚴厲著稱）的面目，比喻頓悟后的境界。
野狐 不落藏鋒不昧分：不落入隱藏鋒芒的窠臼，也不迷惑于分別執著。 要伊從此脫狐身：希望他從此擺脫野狐禪的身份。 相逢盡道休官去：相逢時都說要辭官隱退。 林下何曾見一人：山林之下，又何曾真正見到過一個人呢？（諷刺口是心非）
○凈因枯木成禪師二首 達磨見武帝 閑將一段秦川錦：閑來將一段秦川（陜西）出產的錦緞。 裁作人間巧婦衣：裁剪成世間巧婦的衣裳。 幾度著來呈伎倆：幾次穿上它來賣弄伎倆。 暗中曲調少人知：暗中的曲調很少有人知道。
三頓棒 山藤六十輕分付：六十下山藤（戒尺）輕輕地打下去。 肋下三拳已太遲：肋下三拳已經太遲了（指應該更早警醒）。 堪笑不能知痛癢：可笑的是竟然不知痛癢。 上堂猶道拂蒿枝：上堂說法時還說只是拂去蒿草的枝條（比喻不知悔改）。
○慧林慈受深禪師四首 溈山一日坐次。仰山從外而入。溈山以兩手握拳相交示之。仰山便作女人拜。溈山曰。如是。如是。 佳人十八正嬌癡：美麗的女子十八歲，正是嬌媚天真的時候。 一曲目前舞柘枝：一曲柘枝舞在眼前跳動。 只有玉郎知雅態：只有懂得風情的男子才懂得她的優雅姿態。 更無人道柳如眉：更沒有人說她的眉毛像柳葉一樣美麗。
女子出定 長江輥底浪如銀：長江翻滾的浪花像白銀一樣。 秋日白蘋紅蓼新：秋日裡白色的蘋草和紅色的蓼花正鮮艷。 莫怪扁舟到彼岸：不要奇怪小船能到達彼岸。 行船猶在把梢人：因為行船的人還在掌舵。
麻三斤 洞山麻三斤：洞山禪師說'麻三斤'（禪宗公案）。 斤兩不謾人：斤兩不會欺騙人。 語稀難問事：言語稀少難以問事。 貌古易傳神：外貌古樸容易傳神。
世尊生下 一火鑄成金彈子：用一爐火鑄成金彈子。 團圞都不費鉗錘：圓圓的，都不需要鉗子和錘子。 拈來萬仞峰頭放：拿到萬仞高的山峰上放出去。 打落天邊白鳳兒：打落天邊的白鳳凰。
○雪峰妙湛慧禪師一首 二祖安心 覓心不得得心安：尋找心而不可得，反而得到了心安。 安得心來有幾般：得到的心安又有幾種呢？ 好把山藤贈二十：最好贈送二十下山藤。 免教千古弄泥團：免得千百年來還在玩弄泥團（比喻執迷不悟）。
○泐潭湛堂準禪師七首 楞嚴吾不見時 老胡徹底老婆心：達摩祖師徹底是老婆心腸（指慈悲心切）。 為阿難陀意轉深：爲了阿難陀（佛陀的弟子）而用心良苦。 韓幹馬嘶青草渡：韓幹（唐代畫家）畫的馬在青草渡口嘶鳴。 戴嵩牛臥綠
【English Translation】 English version Cannot be manifested: Refers to the truth or reality that cannot be directly revealed. Suddenly a shout, deaf for three days: Describes the power of a Chan master's shout, causing sudden enlightenment, like thunder in the ears, deafening for three days. Nata opens his eyes, Huangbo's face: Nata (Buddhist protector deity) opens his eyes, revealing the face of Chan Master Huangbo (a Tang Dynasty Chan master known for his strictness), a metaphor for the state after sudden enlightenment.
Wild Fox Neither falling into hidden sharpness nor being confused by distinctions: Not falling into the trap of hiding one's talents, nor being deluded by discriminatory attachments. Wishing him to shed the fox body from now on: Hoping that he will get rid of the identity of a wild fox Chan practitioner from now on. Meeting, everyone says they will retire from officialdom: When meeting, everyone says they will resign and retreat into seclusion. Under the forest, has anyone ever been seen: Under the mountains and forests, has anyone truly been seen? (Sarcasm about hypocrisy)
○ Two Poems by Chan Master Jingyin Kumoku Bodhidharma Meets Emperor Wu Leisurely taking a piece of Qinchuan brocade: Leisurely taking a piece of brocade produced in Qinchuan (Shaanxi). Tailoring it into a clever woman's dress in the human world: Tailoring it into a clever woman's dress in the human world. Wearing it several times to show off skills: Wearing it several times to show off skills. Few people know the secret tune in the dark: Few people know the secret tune in the dark.
Three Blows of the Stick Sixty strokes of the mountain vine are lightly given: Sixty strokes of the mountain vine (ruler) are lightly given. Three punches under the ribs are already too late: Three punches under the ribs are already too late (indicating that one should have been awakened earlier). It is laughable that they do not know pain: It is laughable that they do not know pain. In the hall, they still say they are brushing away artemisia branches: When lecturing in the hall, they still say they are just brushing away artemisia branches (a metaphor for not repenting).
○ Four Poems by Chan Master Huilin Cishou Shen One day, Guishan was sitting. Yangshan entered from outside. Guishan showed him his hands clasped into fists. Yangshan then made a woman's bow. Guishan said, 'So it is. So it is.' A beautiful woman of eighteen is charming and innocent: A beautiful woman of eighteen is charming and innocent. A song is played, dancing the Zhe Zhi dance: A Zhe Zhi dance is performed before one's eyes. Only the jade youth knows her elegant demeanor: Only a man who understands romance knows her elegant demeanor. No one says her eyebrows are like willow leaves: No one says her eyebrows are as beautiful as willow leaves.
A Woman Emerging from Samadhi The waves rolling at the bottom of the Yangtze River are like silver: The waves rolling at the bottom of the Yangtze River are like silver. In autumn, the white duckweed and red smartweed are fresh: In autumn, the white duckweed and red smartweed are fresh. Don't be surprised that the small boat reaches the other shore: Don't be surprised that the small boat reaches the other shore. The boat is still being steered by the boatman: Because the boatman is still steering the boat.
Three Pounds of Flax Dongshan's three pounds of flax: Chan Master Dongshan said 'Three pounds of flax' (a Zen koan). The weight does not deceive people: The weight does not deceive people. Few words make it difficult to ask about things: Few words make it difficult to ask about things. An ancient appearance easily conveys the spirit: An ancient appearance easily conveys the spirit.
The World-Honored One is Born A golden pellet cast in one fire: A golden pellet cast in one furnace. Round and complete, without the need for tongs and hammers: Round and complete, without the need for tongs and hammers. Picking it up and releasing it from the top of a ten-thousand-foot peak: Picking it up and releasing it from the top of a ten-thousand-foot peak. Knocking down the white phoenix in the sky: Knocking down the white phoenix in the sky.
○ One Poem by Chan Master Xuefeng Miaozhan Hui The Second Patriarch Pacifies the Mind Seeking the mind and not finding it, one obtains peace of mind: Seeking the mind and not finding it, one obtains peace of mind. How many kinds of peace of mind are there to obtain: How many kinds of peace of mind are there to obtain? It is best to give twenty strokes of the mountain vine: It is best to give twenty strokes of the mountain vine. To avoid playing with mud balls for thousands of years: To avoid playing with mud balls for thousands of years (a metaphor for being stubbornly unenlightened).
○ Seven Poems by Chan Master Letan Zhantang Zhun When I do not see the Shurangama Sutra Old Hu has a thoroughly grandmotherly heart: Bodhidharma has a thoroughly grandmotherly heart (referring to deep compassion). His intention is deeply turned for Ananda: His intention is deeply turned for Ananda (Buddha's disciple). Han Gan's horse neighs at the green grass crossing: Han Gan's (Tang Dynasty painter) horse neighs at the green grass crossing. Dai Song's ox lies on the green
楊陰。
黃龍三關
我手佛手。十八十九。雲散月明。癡人夜走。
我腳驢腳。放過一著。龐公笊籬。清平木杓。
人人生緣。北律南禪。道吾打鼓。華亭撐船。
洗缽盂
之乎者也。衲僧鼻孔。大頭向下。若也不會。問取東林王大姐。
勘婆
行路難。行路難。最難難是過臺山。唯有趙州公驗正。昂頭掉臂總閑閑。
提婆達多受罪
好笑提婆達多。入捺落十小劫波。然得三禪妙樂。吹布毛須還鳥窠。
○泐潭闡提照禪師五首
南泉斬貓
縮水酒越濃。負心人越窮。鐵剛刀自利。不用苦磨礱。草鞋頭戴今何在。我見牽來劈面春。
女子出定
小樹子傍山栽。華從葉里開。枝高攀不得。和樹折將來。
巴陵雞寒上樹
梨華一枝春帶雨。金色頭陀笑不語。龍宮海藏月明前。織女姮娥相對舞。笑者笑。舞者舞。十方無虛空。大地無寸土。
南泉為馬祖忌日設齋垂語
千尺絲輪直下垂。一波才動萬波隨。江上晚來堪盡處。漁人披得一蓑歸。
曹山去亦不變異
齋時一缽飯。飯後一覺睡。睡起去放尿。洗手成變異。
○太平佛鑒勤禪師七首
達磨見武帝
始聞阿閣一聲
【現代漢語翻譯】 現代漢語譯本 楊陰。
黃龍三關
『我手佛手』。『十八十九』。『雲散月明』。『癡人夜走』。
『我腳驢腳』。『放過一著』。『龐公笊籬』（龐蘊居士的竹製濾水器，比喻空無所得）。『清平木杓』（一種木製水瓢，比喻平淡無奇）。
『人人生緣』。『北律南禪』。『道吾打鼓』（道吾宗智禪師打鼓，比喻隨機應變）。『華亭撐船』（華亭，地名；撐船，比喻掌握方向）。
洗缽盂
『之乎者也』。『衲僧鼻孔』（衲僧，指僧人；鼻孔，比喻關鍵之處）。『大頭向下』。『若也不會』。『問取東林王大姐』（東林王大姐，指東林寺的尼姑，比喻尋求指點）。
勘婆
『行路難』。『行路難』。『最難難是過臺山』（臺山，指五臺山，佛教名山，比喻修行之路）。『唯有趙州公驗正』（趙州，指趙州從諗禪師；公驗，指證明；比喻只有趙州禪師的見解是正確的）。『昂頭掉臂總閑閑』（昂頭掉臂，形容自在的樣子；閑閑，指無所事事）。
提婆達多（佛陀的堂兄弟，後背叛佛陀）受罪
『好笑提婆達多』。『入捺落（地獄）十小劫波（極長的時間單位）』。『然得三禪（佛教禪定的一種境界）妙樂』。『吹布毛須還鳥窠』（比喻徒勞無功）。
○泐潭闡提照禪師五首
南泉斬貓
『縮水酒越濃』。『負心人越窮』。『鐵剛刀自利』。『不用苦磨礱』。『草鞋頭戴今何在』。『我見牽來劈面春』。
女子出定
『小樹子傍山栽』。『華從葉里開』。『枝高攀不得』。『和樹折將來』。
巴陵雞寒上樹
『梨華一枝春帶雨』。『金色頭陀（苦行僧）笑不語』。『龍宮海藏月明前』。『織女姮娥相對舞』。『笑者笑』。『舞者舞』。『十方無虛空』。『大地無寸土』。
南泉（普愿禪師）為馬祖（道一禪師）忌日設齋垂語
『千尺絲輪直下垂』。『一波才動萬波隨』。『江上晚來堪盡處』。『漁人披得一蓑歸』。
曹山（本寂禪師）去亦不變異
『齋時一缽飯』。『飯後一覺睡』。『睡起去**』。『洗手成變異』。
○太平佛鑒勤禪師七首
達磨（菩提達摩）見武帝
『始聞阿閣一聲』
【English Translation】 English version Yang Yin.
Huanglong's Three Barriers
'My hand is Buddha's hand.' 'Eighteen, nineteen.' 'Clouds scatter, the moon shines.' 'A fool walks at night.'
'My foot is a donkey's foot.' 'One move is let go.' 'Pang Gong's (Pang Yun, a lay Buddhist) bamboo sieve' (a bamboo utensil for filtering water, metaphor for gaining nothing). 'Qingping's wooden ladle' (a wooden ladle, metaphor for plainness).
'Everyone has karmic connections.' 'Northern Vinaya, Southern Chan.' 'Daowu beats the drum' (Daowu Zongzhi Chan master beats the drum, metaphor for adapting to circumstances). 'Huating poles the boat' (Huating, a place name; poling the boat, metaphor for controlling direction).
Washing the Alms Bowl
'Zhi, hu, zhe, ye' (meaningless classical Chinese particles). 'A monk's nostrils' (referring to monks; nostrils, metaphor for the key point). 'Big head downwards.' 'If you still don't understand.' 'Ask Sister Wang of Donglin' (Sister Wang of Donglin, referring to the nuns of Donglin Temple, metaphor for seeking guidance).
Examining the Old Woman
'The road is difficult.' 'The road is difficult.' 'The most difficult is crossing Mount Tai' (Mount Tai, referring to Mount Wutai, a famous Buddhist mountain, metaphor for the path of cultivation). 'Only Zhao Zhou's (Zhao Zhou Congshen Chan master) verification is correct' (Zhao Zhou, referring to Zhao Zhou Congshen Chan master; verification, referring to proof; metaphor for only Zhao Zhou Chan master's views are correct). 'Head held high, arms swinging, all leisurely' (head held high, arms swinging, describing a carefree appearance; leisurely, referring to being idle).
Devadatta (Buddha's cousin, who later betrayed Buddha) Suffering Punishment
'It's laughable, Devadatta.' 'Entering Naraka (hell) for ten small kalpas (extremely long units of time).' 'Yet attaining the wonderful bliss of the Third Dhyana (a state of Buddhist meditation).' 'Blowing fluff from cloth, it must return to the bird's nest' (metaphor for futile effort).
○ Five Poems by Chan Master Chanti Zhao of Letan
Nanquan Cuts the Cat
'The watered-down wine becomes stronger.' 'The ungrateful person becomes poorer.' 'The iron knife is naturally sharp.' 'No need for laborious grinding.' 'Where is the straw sandal worn on the head now?' 'I see it being pulled, facing the spring.'
A Woman Emerging from Samadhi
'A small tree planted beside the mountain.' 'Flowers bloom from within the leaves.' 'The branches are too high to reach.' 'Break the tree and bring it here.'
Baling Chicken Cold on the Tree
'A branch of pear blossoms in spring with rain.' 'The golden ascetic (ascetic monk) smiles without speaking.' 'Before the moonlit Dragon Palace Sea Treasury.' 'The Weaver Girl and Chang'e dance together.' 'Those who laugh, laugh.' 'Those who dance, dance.' 'The ten directions have no emptiness.' 'The great earth has not an inch of soil.'
Nanquan (Puyuan Chan master) Offering a Vegetarian Feast on the Anniversary of Mazu's (Daoyi Chan master) Death, Giving Instructions
'A thousand-foot silk wheel hangs straight down.' 'As soon as one wave moves, ten thousand waves follow.' 'The evening on the river is worth seeing to the fullest extent.' 'The fisherman puts on a raincoat and returns.'
Caoshan (Benji Chan master) Going Away Without Changing
'At mealtime, a bowl of rice.' 'After the meal, a nap.' 'Waking up, going to **.' 'Washing hands becomes a transformation.'
○ Seven Poems by Chan Master Fojian Qin of Taiping
Bodhidharma Seeing Emperor Wu
'First hearing a sound from the palace tower'
鐘。日暖蒼龍睡正濃。再擊鳳凰臺上鼓。夜半祥鸞未飛舞。帝基永固如磐石。胡僧枉費平先力。回指少林歸去來。春風一陣華狼藉。
日面佛月面佛
東街柳色拖煙雨。西巷桃華相映紅。左顧右盻看不足。一時分付與春風。
世尊升座
一輪明月掛天心。四海生靈荷照臨。何必西風撼丹桂。碧霄重送九秋音。
離四句絕百非
美如西子離金閣。嬌似楊妃倚玉樓。猶把琵琶半遮面。不令人見轉風流。
十身調御
捉賊分明要見贓。十身調御下禪床。曾經巴峽猿啼處。鐵作心肝也斷腸。
三聖逢人即出
城南措大騎驢子。市北郎君跨馬兒。各各四蹄俱著地。三春同到月明池。
南泉示眾云。文殊起佛見．法見。貶向二鐵圍山。
彩雲影里仙人現。手把紅羅扇遮面。無人著眼看仙人。卻看隨後紅羅扇。
○天寧佛果圓悟勤禪師七首
德山小參不答話
大冶烹金。忽雷驚春。草木秀髮。光輝日新。不費纖毫力。擒下夭麒麟。全威殺活得自在。千古照耀同冰輪。話作兩橛。句中眼活。龍頭蛇尾。以指喻指。撞著露柱瞎衲僧。塞斷咽喉無出氣。擬議尋思隔萬山。咭嘹舌頭三萬里。
女子出定
大定等虛空。廓然誰辨的
【現代漢語翻譯】 現代漢語譯本 鐘。溫暖的陽光下，蒼龍（青龍，古代神話中的東方之神）正在酣睡。再次敲擊鳳凰臺上的鼓，半夜裡吉祥的鸞鳥也沒有起舞。帝王的基業永遠像磐石一樣穩固，胡僧（來自西域的僧侶）枉費了平先生的力量。回頭指向少林寺，歸去吧，一陣春風吹過，滿地狼藉。
日面佛月面佛
東街的柳樹在煙雨中搖曳，西巷的桃花相互映襯，一片紅艷。左看右看，怎麼也看不夠，一時都交付給這美好的春風。
世尊升座
一輪明月懸掛在天心，四海的生靈都沐浴在月光的照耀下。何必等到西風吹動丹桂，碧霄（天空）也會再次送來這秋天的聲音。
離四句絕百非
美如西施離開了金屋，嬌艷如楊貴妃倚靠在玉樓。仍然用琵琶半遮著臉，不讓人看見，反而更加風流。
十身調御
捉賊分明就要見到贓物，十身調御（指佛的十種異名）從禪床上下來。曾經是巴峽猿猴啼叫的地方，鐵石心腸也會肝腸寸斷。
三聖逢人即出
城南的窮書生騎著驢子，市北的富家子弟跨著駿馬。各自的四蹄都著地，在明媚的春天一同來到月明池。
南泉普愿禪師向大眾開示說：文殊菩薩如果生起佛見、法見，就要被貶到二鐵圍山（佛教傳說中的兩座大山）。
彩雲的影子裡面顯現出仙人，手裡拿著紅色的羅扇遮住臉面。沒有人注意仙人，卻只看她身後的紅色羅扇。
○天寧佛果圓悟勤禪師七首
德山宣鑒禪師小參時不回答
像在大冶爐中冶煉黃金，像春雷驚醒春天。草木生長，煥發出新的光輝。不費絲毫力氣，就擒下了那兇猛的麒麟。完全掌握殺生和放生的權力，千古照耀，如同冰輪一樣清澈。把話說成兩截，句中的眼睛是活的。像龍頭蛇尾一樣，用手指來比喻手指。撞到露柱的瞎和尚，被堵住咽喉，發不出聲音。稍微一思考，就隔著萬重山。咭嘹（形容說話聲音）的舌頭，遠在三萬里之外。
女子出定
大定就像虛空一樣，廣闊無邊，誰能辨別它的真實？
【English Translation】 English version Bell. In the warm sunshine, the Azure Dragon (Qinglong, the Azure Dragon, the god of the east in ancient mythology) is sound asleep. Strike the drum on Phoenix Terrace again, but the auspicious Luan bird does not dance at midnight. The foundation of the emperor is as solid as a rock forever, and the Hu monk (a monk from the Western Regions) wastes Master Ping's strength. Point back to Shaolin Temple, return, a gust of spring breeze blows, and the ground is in a mess.
Sun-faced Buddha, Moon-faced Buddha
The willows on the east street sway in the misty rain, and the peach blossoms in the west lane reflect each other, a red glow. Looking left and right, I can't get enough of it, and for a moment I entrust it all to this beautiful spring breeze.
The World Honored One Ascends the Throne
A bright moon hangs in the heart of the sky, and the living beings of the four seas are bathed in the light of the moon. Why wait for the west wind to shake the cassia trees, the blue sky (sky) will once again send the sound of autumn.
Beyond the Four Statements, Free from the Hundred Negations
Beautiful as Xi Shi leaving the golden house, delicate as Yang Guifei leaning on the jade tower. Still covering her face with a pipa, not letting people see, but even more charming.
Ten Bodies of Taming
To catch a thief, you must clearly see the stolen goods, the Ten Bodies of Taming (referring to the ten different names of the Buddha) come down from the meditation bed. Once the place where the monkeys of Ba Gorge cried, even a heart of iron would be heartbroken.
The Three Sages Appear Immediately When They Meet People
The poor scholar in the south of the city rides a donkey, and the rich young man in the north of the city rides a horse. Each of their four hooves are on the ground, and they come to the Moonlit Pond together in the bright spring.
Zen Master Nanquan Puhyuan instructed the assembly: If Manjushri Bodhisattva gives rise to Buddha-view and Dharma-view, he will be demoted to the Two Iron Ring Mountains (two great mountains in Buddhist legend).
Immortals appear in the shadows of colorful clouds, holding red silk fans to cover their faces. No one pays attention to the immortals, but only looks at the red silk fans behind them.
○ Seven Poems by Zen Master Foguo Yuanguo Qin of Tianning Temple
Zen Master Deshan Xuanjian Does Not Answer During Small Consultations
Like refining gold in a blast furnace, like spring thunder awakening spring. Plants grow and radiate new brilliance. Without spending any effort, the fierce Qilin is captured. Completely grasp the power of killing and releasing life, shining through the ages, as clear as an ice wheel. Cut the words into two pieces, the eyes in the sentence are alive. Like a dragon's head and a snake's tail, using a finger to describe a finger. The blind monk who bumps into the pillar is blocked in the throat and cannot make a sound. A slight thought separates you by ten thousand mountains. The chattering (describing the sound of speech) tongue is 30,000 miles away.
Woman Emerging from Samadhi
Great Samadhi is like emptiness, vast and boundless, who can discern its truth?
。女子與瞿曇。據令何調直。師子奮迅兮搖乾蕩坤。像王迴旋兮不資餘力。孰勝孰負。誰出誰人。雨散雲收。青天白日。君不見馬駒踏殺天下人。臨濟未是白拈賊。
須彌山
石筍抽條。泥牛吼月。誰料同舟自胡越。應機涌出須彌盧。一念不生何處雷。無處雪。金剛寶劍當頭截。
麻谷持錫到章敬。又到南泉
如是不是。去卻藥忌。擬犯封疆。全軍失利。杖頭突出古菱華。舉世風流出當家。
透網金鱗以何為食
百草頭出沒。三界外遨遊。從布漫天網。虛下鉤鰲鉤。搖麟振鬣撼乾坤。兀目昂頭洪浪噴。棒雨點。唱雷奔。肯將爭戰定功勛。
麻三斤
鐘在扣。谷受響。池印月。鏡含僧。曾非展事投機。豈是預搔待癢。點鐵成金。舉直措枉。一箭雕一雙。一摑血一掌。君不見疏而不漏兮恢恢天網。
雲門示眾云。人人盡有光明在
夜明簾外千峰秀。鸞鏡臺前萬象虛。掃蹤滅跡。不立錙銖。誰為佛殿。誰是香廚。敲出鳳凰五色髓。擊碎驪龍明月珠。
○龍門佛眼遠禪師五首
俱胝指
老大宗師豎指頭。一生用得最風流。玄沙拗折無人會。年來年去冷颼颼。
玄沙三種病人
玄沙三種病人。有理不在高聲。引得香嚴老子。卻來
【現代漢語翻譯】 現代漢語譯本：女子與瞿曇（Gautama，釋迦牟尼的姓氏）。依據什麼來調和正直？師子（獅子）奮迅，搖動天地。像王迴旋，不依靠其他力量。誰勝誰負？誰出頭？雨散雲收，****。你沒看見馬駒踏殺天下人，臨濟（Linji，唐代禪師）還不是個白白騙取東西的賊。
須彌山（Mount Sumeru，佛教宇宙觀中的中心山）
石筍抽出新條，泥牛對著月亮吼叫。誰料到同船渡河的人竟然像胡人和越人一樣疏遠。應機涌出須彌山，一念不生時，哪裡會有雷？哪裡會有雪？金剛寶劍當頭截斷。
麻谷（Magu，禪師）拿著錫杖到章敬（Zhangjing，寺廟名），又到南泉（Nanquan，地名）
像這樣不是，去掉藥忌。想要侵犯邊境，全軍覆沒。錫杖頭上突出古菱花，舉世風流都出自當家。
透網金鱗以何為食？
在百草頭上出沒，在三界外遨遊。張布漫天大網，虛設釣鰲的鉤子。搖動魚鱗，振動魚鰭，撼動天地。瞪大眼睛，昂起頭，噴出巨大的波浪。棒如雨點，唱如雷奔。哪裡肯將爭戰來確定功勛？
麻三斤
鐘在敲，谷迴應。池塘倒映月亮，鏡子映出僧人。從來不是爲了展示事情來投機，難道是預先搔癢等待發癢？點鐵成金，舉直錯枉。一箭射中一雙，一摑見血一掌。你沒看見疏而不漏啊，恢恢天網。
雲門（Yunmen，禪師）向大眾開示說：人人都有光明在。
夜明簾外千峰秀麗，鸞鏡臺前萬象虛幻。掃除軌跡，消滅痕跡，不立分毫。誰是佛殿？誰是香廚？敲出鳳凰五色之髓，擊碎驪龍的明月珠。
龍門佛眼遠禪師五首
俱胝指（Juzhi's finger，禪宗公案）
老大宗師豎起指頭，一生用得最風流。玄沙（Xuansha，禪師）拗折也沒人會，一年一年冷颼颼。
玄沙三種病人
玄沙三種病人，有理不在於高聲。引得香嚴（Xiangyan，禪師）老子，卻來...
【English Translation】 English version: A woman and Gautama (Gautama, the surname of Sakyamuni). According to what is uprightness harmonized? The lion swiftly moves, shaking heaven and earth. The elephant king revolves, not relying on other strength. Who wins, who loses? Who comes forward? The rain scatters, the clouds disperse, ****. Haven't you seen the colt trampling all under heaven, Linji (Linji, a Chan master of the Tang Dynasty) is not yet a thief who takes things for nothing.
Mount Sumeru (Mount Sumeru, the central mountain in the Buddhist cosmology)
A stone bamboo shoot puts forth new shoots, a mud cow roars at the moon. Who would have thought that people crossing the river in the same boat would be as estranged as the Hu and Yue people. Mount Sumeru emerges in response to the occasion, when a single thought does not arise, where would there be thunder? Where would there be snow? The Vajra sword cuts off right at the head.
Magu (Magu, a Chan master) holding a staff arrives at Zhangjing (Zhangjing, name of a temple), and then to Nanquan (Nanquan, place name)
Like this is not, remove the medicinal taboo. Wanting to invade the border, the entire army is defeated. An ancient water chestnut flower protrudes from the top of the staff, the elegance of the world all comes from the family.
What does the golden scale that slips through the net eat?
Appearing and disappearing on the heads of hundreds of grasses, roaming outside the three realms. Spreading a net covering the sky, setting up a hook for hooking Ao in vain. Shaking scales and fins, shaking heaven and earth. Staring eyes, raising head, spraying huge waves. The staff is like raindrops, singing like thunder. How could one be willing to use war to determine merit?
Three pounds of flax
The bell is struck, the valley responds. The pond reflects the moon, the mirror reflects the monk. It has never been to show things to speculate, is it to scratch an itch in advance waiting for it to itch? Turning iron into gold, straightening the crooked. One arrow shoots a pair, one slap sees blood in the palm. Haven't you seen that the net of heaven is vast, yet nothing escapes it.
Yunmen (Yunmen, a Chan master) instructed the assembly, saying: Everyone has light within.
Outside the night-bright curtain, a thousand peaks are beautiful, in front of the phoenix mirror stand, all phenomena are illusory. Sweeping away traces, eliminating traces, not establishing a fraction. Who is the Buddha hall? Who is the incense kitchen? Knocking out the five-colored marrow of the phoenix, smashing the bright moon pearl of the black dragon.
Five poems by Chan Master Foyan Yuan of Longmen
Juzhi's finger (Juzhi's finger, a Chan koan)
The old master raises his finger, using it most elegantly throughout his life. Xuansha (Xuansha, a Chan master) twists it but no one understands, year after year it is cold and desolate.
Xuansha's three kinds of patients
Xuansha's three kinds of patients, reason is not in loud voices. Leading the old master Xiangyan (Xiangyan, a Chan master), but coming...
樹上懸身。
野狐
醉眠醒臥不歸家。一身流落在天涯。祖佛位中留不住。夜來依舊宿蘆華。
溈山撼門扇三下
春至百華開。朱顏安在哉。可憐園裡色。不入鏡中來。
罽賓斬師子尊者
楊子江頭楊柳春。楊華愁殺渡頭人。一聲羌笛離亭晚。君向瀟湘我向秦。
○開福寧禪師三首
女子出定
抹粉涂杯恰我呆。神頭鬼面舞三臺。千千萬萬人窺看。子細不知誰見來。
風幡
非風幡動唯心動。猶涉廉纖強指陳。大地未曾添寸土。不知誰是點頭人。
風頭稍硬
風頭坐斷進還難。衲子相將不易看。未到潼關天已曉。不堪回首望長安。
○大隨南堂靜禪師六首
即心即佛
即心即佛。鐵牛無骨。戲海獰龍。摩天俊鶻。西江吸盡未為奇。火里生蓮香𩖼𩖼。
狗子無佛性
趙州狗子無佛性。七佛如來合掌聽。須彌岋崿舞三臺。海水騰波行正令。
野狐
長蛇偃月。鐵旗鐵鼓。坐斷乾坤。輝騰今古。曾騎鐵馬入重城。手握金鞭賀太平。
女子出定
懷藏日月。八面玲瓏。袖裡金錘。鮮血通紅。香風𩖼𩖼。華雨濛濛。兵隨印轉處。萬里長虹。將逐符行時。些子神通。
僧問瑯瑘
【現代漢語翻譯】 現代漢語譯本： 樹上懸身。
野狐
醉眠醒臥不歸家。一身流落在天涯。祖佛位中留不住。夜來依舊宿蘆華。
溈山撼門扇三下
春至百華開。朱顏安在哉。可憐園裡色。不入鏡中來。
罽賓斬師子尊者（Kashmir cuts off Venerable Simha）
楊子江頭楊柳春。楊華愁殺渡頭人。一聲羌笛離亭晚。君向瀟湘我向秦。
○開福寧禪師三首
女子出定
抹粉涂杯恰我呆。神頭鬼面舞三臺。千千萬萬人窺看。子細不知誰見來。
風幡
非風幡動唯心動。猶涉廉纖強指陳。大地未曾添寸土。不知誰是點頭人。
風頭稍硬
風頭坐斷進還難。衲子相將不易看。未到潼關天已曉。不堪回首望長安。
○大隨南堂靜禪師六首
即心即佛
即心即佛。鐵牛無骨。戲海獰龍。摩天俊鶻。西江吸盡未為奇。火里生蓮香𩖼𩖼。
狗子無佛性
趙州狗子無佛性。七佛如來合掌聽。須彌岋崿（Mount Sumeru）舞三臺。海水騰波行正令。
野狐
長蛇偃月。鐵旗鐵鼓。坐斷乾坤。輝騰今古。曾騎鐵馬入重城。手握金鞭賀太平。
女子出定
懷藏日月。八面玲瓏。袖裡金錘。鮮血通紅。香風𩖼𩖼。華雨濛濛。兵隨印轉處。萬里長虹。將逐符行時。些子神通。
僧問瑯瑘
【English Translation】 English version: Hanging from a tree.
Wild Fox
Drunk sleeping, waking, not returning home. Alone, adrift at the edge of the world. Even the seat of the ancestral Buddha cannot hold me. At night, I still lodge among the reeds and rushes.
Weishan Shakes the Door Three Times
Spring arrives, a hundred flowers bloom. Where is the rosy face? Pity the colors in the garden. They do not enter the mirror.
Kashmir Cuts off Venerable Simha
Willows by the Yangtze River in spring. Willow catkins sadden those crossing the river. A single Qiang flute at the farewell pavilion in the evening. You go towards Xiaoxiang, I towards Qin.
○ Three Poems by Chan Master Kaifu Ning
A Woman Emerging from Samadhi
Applying powder and rouge to the cup, how foolish I am. God-headed, ghost-faced, dancing on the three stages. Thousands upon thousands of people peer and watch. Carefully, who sees who comes?
Wind and Flag
It is not the wind or the flag that moves, only the mind moves. Still involving trivialities, forcibly pointing and stating. The earth has not added an inch of soil. I wonder who is the nodding person.
The Wind is a Little Stiff
Sitting firmly against the wind, advancing is difficult. Monks together are not easy to see through. Before reaching Tongguan, the sky is already dawn. I cannot bear to turn my head and look towards Chang'an.
○ Six Poems by Chan Master Dasui Nantang Jing
Mind is Buddha
Mind is Buddha. The iron ox has no bones. A fierce dragon playing in the sea. A soaring falcon touching the sky. Draining the West River is not so strange. A lotus blooming in the fire, fragrant and abundant.
A Dog Has No Buddha-Nature
Zhaozhou's dog has no Buddha-nature. The Seven Buddhas and Tathagatas listen with palms together. Mount Sumeru dances on the three stages. The sea surges and waves, enacting the proper decree.
Wild Fox
A long serpent, a crescent moon. Iron flags and iron drums. Sitting astride heaven and earth. Radiance illuminating past and present. Once riding an iron horse into the fortified city. Holding a golden whip, celebrating peace.
A Woman Emerging from Samadhi
Embracing the sun and moon. Exquisitely multifaceted. A golden hammer in the sleeve. Fresh blood bright red. Fragrant breeze abundant. Flower rain drizzling. Where the army follows the seal's turning, a ten-thousand-mile rainbow. When the general follows the talisman's command, a little bit of supernatural power.
A Monk Asks Langye
清凈本然
清凈本然。云何忽生山河大地。大小瑯瑘禪師。借人鼻孔出氣。出得氣。有巴鼻。昨夜那吒生八臂。
無縫塔
皎潔天心月。朦朧遍九垓。三秋黃葉落。二月牝丹開。每睹南來雁。常詬北方五臺。均提童子報。拾得在天臺。
○龍牙言禪師九首
趙州衫
趙州老。對面人難曉。一歸何處。青州布襖。金銀琉璃。硨磲瑪瑙。
靈云桃華
春風二月半。桃華紅爛熳。靈云到處逢。衲僧著眼看。看看。短棹孤舟。誰居彼岸。
仰山推枕子
田中插鍬。床上推枕。千手千眼。不審不審。
百丈再參馬祖
風雲會合又相期。覿面難明第一機。霹靂一聲天地迥。西河師子卻生兒。
柏樹
庭前柏樹子。不是祖師心。莫執一時見。便忘千古音。
雲門放洞山三頓棒二
汗馬功勞要立身。將軍一等掃邊塵。全身只待英雄士。不遇英雄愁殺人。
查渡湖南涉路歧。雲門不惜兩莖眉。萬古碧潭空界月。再三撈捷始應知。
有句無句
仰之彌高。鉆之彌固。昭昭明明。如藤倚樹。大笑呵呵跨白牛。碧雲繚繞無尋處。
斬貓
當日臨崖看滸眼。至今觀水憶南泉。趙州頭戴草鞋去。漁翁腰帶好牽
【現代漢語翻譯】 現代漢語譯本 清凈本然： 清凈的本性本來就是如此。為何忽然產生山河大地？大小瑯瑘禪師（指兩位禪師）這是借用別人的鼻孔出氣，如果能出得了這口氣，就有了把握。就像昨夜那吒（佛教護法神）生出了八條手臂一樣。
無縫塔： 皎潔的天心月，朦朧地照遍整個宇宙。三秋時節黃葉飄落，二月時節牡丹盛開。每次看到南飛的雁，常常責怪北方的五臺山（佛教名山）。均提童子（佛教人物）報告說，拾得（佛教人物）在天臺山（佛教名山）。
龍牙言禪師九首：
趙州衫： 趙州老和尚（指趙州從諗禪師），對面的人難以理解他。一件舊布衫要歸向何處？就像青州的舊布襖一樣。那些金銀琉璃、硨磲瑪瑙，都與他無關。
靈云桃華： 春風二月過了一半，桃花開得紅艷燦爛。靈云禪師（指靈云志勤禪師）到處都能見到這種景象，各位僧人要仔細觀看。仔細觀看，就像短棹孤舟，誰居住在彼岸呢？
仰山推枕子： 在田里插鍬，在床上推枕頭。千手千眼，不明白，不明白。
百丈再參馬祖： 風雲際會，再次相約。面對面難以明白第一玄機。一聲霹靂，天地迥然不同。西河的獅子卻生下了幼崽。
柏樹： 庭前的柏樹子，不是祖師的心意。不要執著於一時的見解，就忘記了千古以來的真音。
雲門放洞山三頓棒二： 要建立汗馬功勞來立身，將軍一樣掃蕩邊境的塵埃。全身心只等待英雄之士，遇不到英雄就令人發愁。
查渡湖南，在岔路口迷路。雲門禪師（指雲門文偃禪師）不吝惜兩道眉毛來指點迷津。萬古碧潭，空中的月亮，再三打撈才應該知道。
有句無句： 仰望它，越高；鉆研它，越堅固。昭昭明明，就像藤蔓依靠樹木。大笑幾聲，騎著白牛，碧雲繚繞，無處可尋。
斬貓： 當日在懸崖邊觀看水勢，至今觀水還能回憶起南泉禪師（指南泉普愿禪師）。趙州禪師（指趙州從諗禪師）頭戴草鞋而去，漁翁腰間繫著好繩索。
【English Translation】 English version Pristine Purity: Pristine purity is inherently so. How does it suddenly give rise to mountains, rivers, and the great earth? Great and Small Langye Chan masters (referring to two Chan masters) are borrowing others' nostrils to breathe. If one can exhale this breath, then there is certainty. It's like Nata (a Buddhist protector deity) growing eight arms last night.
Seamless Pagoda: The bright moon in the heart of the sky shines dimly over the entire universe. In the third autumn, yellow leaves fall; in the second month, peonies bloom. Every time I see geese flying south, I often blame the northern Mount Wutai (a famous Buddhist mountain). The boy Junti (a Buddhist figure) reports that Shide (a Buddhist figure) is on Mount Tiantai (a famous Buddhist mountain).
Nine Poems by Chan Master Longya Yan:
Zhao Zhou's Robe: Old Master Zhao Zhou (referring to Chan Master Zhao Zhou Congshen) is difficult for the person in front of him to understand. Where should an old cloth robe return? Like an old cloth jacket from Qingzhou. Gold, silver, lapis lazuli, tridacna, and agate are all irrelevant to him.
Lingyun's Peach Blossoms: Halfway through the second month of the spring breeze, the peach blossoms bloom red and splendid. Chan Master Lingyun (referring to Chan Master Lingyun Zhiqin) can see this scene everywhere; all monks should observe carefully. Observe carefully, like a short oar and a lone boat, who resides on the other shore?
Yangshan Pushing the Pillow: Planting a hoe in the field, pushing a pillow on the bed. Thousand hands and thousand eyes, not understanding, not understanding.
Baizhang Re-visiting Mazu: Wind and clouds gather, meeting again as promised. Face to face, it's difficult to understand the primary mystery. With a clap of thunder, heaven and earth are completely different. The lion of the West River gives birth to a cub.
Cypress Tree: The cypress tree in front of the courtyard is not the mind of the Patriarch. Do not cling to a momentary view and forget the true sound of a thousand ages.
Yunmen Releases Dongshan with Three Blows of the Stick Two: To establish oneself with meritorious service, like a general sweeping away the dust of the border. The whole body awaits a heroic man; not meeting a hero is distressing.
Zha crossed Hunan and got lost at the crossroads. Chan Master Yunmen (referring to Chan Master Yunmen Wenyan) did not hesitate to point the way with his eyebrows. The moon in the empty realm of the ancient green pool should be known after repeated attempts to retrieve it.
With Words, Without Words: Looking up to it, the higher it is; studying it, the more solid it is. Clearly and brightly, like a vine relying on a tree. Laughing loudly, riding a white ox, surrounded by green clouds, nowhere to be found.
Chopping the Cat: That day, watching the water勢 by the cliff, still remembering Chan Master Nanquan (referring to Chan Master Nanquan Puyuan) when watching the water today. Chan Master Zhao Zhou (referring to Chan Master Zhao Zhou Congshen) went with straw sandals on his head, and the fisherman wore a good rope around his waist.
船。
○勝因戲魚靜禪師四首
勘婆二
婆子只知指路。雞犬被人偷去。直待趙州勘了。這回緊閉門戶。
趙州老老大大。不解山中打坐。自言去勘婆了。倒被婆子勘破。
犀牛扇
扇上犀牛從古𦘕。索來既破要元牛。縱教戴子重描出。不是當時那一頭。
四不遷(心墳時起)
掐珠不念佛。開眼不見色。吃飯誰擇日。任東西南北。
○薦福常庵崇禪師二首
風幡
浪靜風恬正好看。秋江澄澈碧天寬。漁人競把絲輪擲。不見冰輪蘸水寒。
趙州三不度
金佛不度爐。窮源有處無。木佛不度火。渾侖咬不破。泥佛不度水。何處不是你。真佛屋裡坐。趙州言是禍。水牯會耕田。黃牛能拽磨。
○寶華佛慈鑒禪師二首
世尊拈華
拈華親付老頭陀。平地俄興一丈波。後代釘樁搖櫓者。竹篙量水轉肴訛。
樓子和尚悟道
你若無心我也休。鴛鴦帳里懶抬頭。家童為問深深意。笑指紗窗月正秋。
○凈慈月堂昌禪師四首
忠國師問紫璘供奉。草作何色
慣使渡頭船。如今不記年。愛他風浪惡。方是趁粗錢。
秀才讀千佛名經
千佛居何處。題詩黃鶴樓。感恩並積恨。終日在眉
【現代漢語翻譯】 現代漢語譯本 船。
○勝因戲魚靜禪師四首
勘婆二
老婆子只會指路，雞犬都被人偷走了。直到趙州禪師來勘驗，這才緊緊地關上門戶。
趙州禪師年紀這麼大了，卻不懂得在山中打坐。自稱去勘驗老婆子，反倒被老婆子勘破了。
犀牛扇
扇子上的犀牛自古以來就畫著。想要回來，即使破了也要找回原來的犀牛。縱然戴逵父子重新描繪出來，也不是當時的那一頭了。
四不遷（心墳時起）
掐著念珠卻不念佛，睜開眼睛卻不看美色，吃飯誰會選擇日子？任憑東西南北。
○薦福常庵崇禪師二首
風幡
風平浪靜，正是好看的時候。秋天的江水澄澈，碧藍的天空寬廣。漁人們爭相拋擲釣絲，卻不見冰冷的月亮浸在寒冷的水中。
趙州三不度
金佛不能入爐火，追究根源，窮盡之處，什麼都沒有。木佛不能入火，渾然一體，咬也咬不破。泥佛不能入水，哪裡不是你？真佛坐在屋裡，趙州禪師卻說是禍患。水牛會耕田，黃牛能拉磨。
○寶華佛慈鑒禪師二首
世尊拈華
拈花微笑，親自交付給老迦葉（Mahākāśyapa，佛教中的一位重要弟子）。平地上忽然興起一丈高的波浪。後代那些釘樁搖櫓的人，用竹竿量水，反而更加迷惑。
樓子和尚悟道
你若沒有這個心，我也就罷了。鴛鴦帳里懶得抬頭。家童問我這深深的意味，我笑著指著紗窗，月亮正值秋夜。
○凈慈月堂昌禪師四首
忠國師問紫璘供奉，草是什麼顏色
習慣了擺渡的船，如今不記得年份了。喜歡那風浪惡劣，才好賺取粗錢。
秀才讀千佛名經
千佛居住在哪裡？在黃鶴樓上題詩。感恩和積恨，終日都在眉間。
【English Translation】 English version Boat.
○ Four Poems by Zen Master Shengyin Xiyu Jing
Examining the Old Woman 2
The old woman only knows how to point the way; the chickens and dogs have been stolen. Only after Zhaozhou (Joshu, a famous Zen master) examined her, did she tightly close the door.
Old Zhaozhou is so old, yet he doesn't understand sitting in meditation in the mountains. He claimed to examine the old woman, but instead, he was seen through by her.
Rhinoceros Fan
The rhinoceros on the fan has been painted since ancient times. If it's broken but you want it back, you must find the original rhinoceros. Even if Dai Kui (a famous painter) and his son repaint it, it won't be the same one from back then.
Four Non-Migrations (Rising at the Time of the Heart's Tomb)
Counting beads without reciting the Buddha's name, opening eyes without seeing beauty, who chooses a day for eating? Letting it be east, west, south, or north.
○ Two Poems by Zen Master Chang'an Chong of Jianfu Temple
Wind and Flag
The waves are calm and the wind is still, a beautiful sight. The autumn river is clear, and the blue sky is wide. Fishermen compete to cast their fishing lines, but they don't see the icy moon dipping into the cold water.
Zhaozhou's Three Non-Deliverances
A golden Buddha cannot be put in the furnace. Tracing the source, there is nothing at the end. A wooden Buddha cannot be put in the fire; it is a complete whole, impossible to break. A clay Buddha cannot be put in the water; where is it not you? The true Buddha sits in the house, but Zhaozhou says it is a disaster. The water buffalo knows how to plow the field, and the yellow ox can pull the millstone.
○ Two Poems by Zen Master Foci Jian of Baohua Temple
The World-Honored One Plucking a Flower
The World-Honored One (Shakyamuni Buddha) smiled while holding up a flower, personally entrusting it to old Mahākāśyapa (one of the principal disciples of the Buddha). A ten-foot wave suddenly rises on flat ground. Later generations who drive stakes and row boats, measuring the water with bamboo poles, become even more confused.
The Enlightenment of the Louzi Monk
If you have no such intention, then I will stop. I am too lazy to raise my head in the mandarin duck tent. The servant boy asked me the deep meaning, and I smiled and pointed to the gauze window, where the moon is just right in the autumn night.
○ Four Poems by Zen Master Yuetang Chang of Jingci Temple
National Teacher Zhong asked Zilin Gongfeng, 'What color is the grass?'
Accustomed to the ferry boat, I don't remember the year anymore. I love the fierce wind and waves, for that is how to earn rough money.
A Scholar Reads the Sutra of the Names of a Thousand Buddhas
Where do the thousand Buddhas reside? Writing poems on the Yellow Crane Tower. Gratitude and accumulated resentment are always between my eyebrows.
頭。
盤山光非照境
光非照境境非存。光境俱忘復是痕。百鳥不來春已老。落華流水繞江村。
丹霞燒木佛
慣行私路。乍赴公筵。幞頭腳短。腰帶夸圓。不是伴郎來勸酒。誤他年少覓青氈。
○天童宏智覺禪師一首
野狐
一尺水。一丈波。五百生前不奈何。不落不昧商量也。依前撞人葛藤窠。阿呵呵。會也么。若是你灑灑落落。不妨我哆哆和和。神歌社舞自成曲。拍手其間唱哩啰。
○華嚴真懿蘭禪師五首
五位
正中偏。拈轉虛空過那邊。夜半金雞生鐵卵。明明誰辨暗中圓。
偏中正。曉月梳雲華弄影。石人驚起夢魂消。帶雪烏雞回鳳嶺。
正中來。玉兔團天耀九垓。萬古碧潭無影像。紅爐焰里雪華開。
兼中至。錦縫金針雙鎖備。靴頭線綻足知音。有耳不臨流水流。
兼中到。眼裡雙瞳齊喝道。少室山前鐵馬駒。三便吃盡無根草。
○上方益禪師二首
臨濟見普化吃生菜
草里相逢兩赤眉。交鋒一陣疾如飛。東西旗號渾相似。試問何人得勝歸。
香嚴上樹
狹路轉身難。東西儘是山。行人不到處。風定落華閑。
○凈因蹣庵成禪師四首
夾山境話
古路雪深覆
。好山云更遮。雁聲天外急。遊子夜還家。
德山托缽
巫峽山頭窈窕女。朝為行雲暮為雨。王孫一見空斷腸。便作紅霞隱身去。
女子出定
文殊頭白。罔明頭黑。女子冶容。瞿曇是賊。山僧不犯鋒铓。直下併贓捉獲。
龍牙問翠微臨濟佛法大意
駕與青龍不解騎。人人盡道阿師癡。爛泥中有傷人刺。三度曾施陷虎機。
○黃龍死心新禪師二首
秀才問長沙千佛
黃鶴樓前法戰時。百千諸佛豎降旗。渠無國土居何處。留得多才一首詩。
魯祖面壁
魯祖垂慈不用功。逢僧面壁顯家風。若遇上乘同道者(請續此句)。
○木庵瓊首座二首
達磨見武帝
掩耳不及忽雷奔。天低尺五兩傾盆。葉隨流水歸何處。牛帶寒鴉過別村。
世尊一日坐次。見二人舁豬。乃問。這個是甚麼。云。佛具正遍知。為甚麼豬也不識。世尊曰。也要問過。
舍筏懷兼濟。逢耕更問津。卻將未歸意。說與欲行人。
○欽山方禪師二首
乾峰示眾云。法身有三種病．二種光。
三種病兮二種光。衲僧於此共商量。商量得到無疑地。野草閑華滿地香。
燒木佛
覿面難藏最上機。家風千古為人施。銀山鐵壁重
【現代漢語翻譯】 現代漢語譯本 好山被云遮蔽，雁鳴聲聲，從天邊傳來，顯得急促。遠遊的遊子，也在夜晚趕回家。
德山托缽 巫山峽谷的山頭上，住著一位美麗的女子，早晨是飄動的雲彩，傍晚是落下的雨。王孫公子一見她，就肝腸寸斷，化作紅色的雲霞，隱身而去。
女子出定 文殊菩薩（Manjusri，智慧的象徵）的頭髮都白了，罔明菩薩（Wang Ming，比丘名）的頭髮卻是黑的。女子打扮得妖冶動人，佛祖瞿曇（Gotama，釋迦牟尼佛的姓）倒像是竊賊。山僧我不動刀槍，直接把他們人贓俱獲。
龍牙問翠微臨濟佛法大意 騎著青龍卻不懂得駕馭，人人都說阿師（Ashi，對僧人的尊稱）太癡傻。爛泥里藏著傷人的刺，曾經三次佈下陷阱來捕捉老虎。
黃龍死心新禪師二首
秀才問長沙千佛 在黃鶴樓前展開佛法辯論時，成千上萬的諸佛都豎起了投降的旗幟。他沒有自己的國土，居住在哪裡呢？只留下了一首充滿才華的詩。
魯祖面壁 魯祖（Lu Zu，禪宗祖師）慈悲，不用任何功法，逢人就以面壁來展現家風。如果遇到上乘的同道之人（請續寫此句）。
木庵瓊首座二首
達磨見武帝 摀住耳朵也來不及躲避這迅雷般的聲響，天好像低了幾尺，大雨傾盆而下。隨流水飄落的樹葉，最終要歸向何處？帶著寒鴉的老牛，正經過別的村莊。
世尊（釋迦牟尼佛的尊稱）有一天坐著，看見兩個人抬著豬。於是問道：『這是什麼？』回答說：『佛具有正遍知（Samma-sambuddha，如來的十號之一），為什麼連豬也不認識？』世尊說：『也要問過才知道。』
放下渡河的木筏，還想著普濟眾生，遇到耕田的人，還要問路。把沒有回家的心意，告訴那些想要趕路的人。
欽山方禪師二首
乾峰（Qian Feng，禪師名）開示大眾說：『法身（Dharmakaya，佛的法性之身）有三種病，兩種光。』
三種病和兩種光，衲僧（Na Seng，僧人的自稱）們在這裡共同商量。如果商量到了沒有疑惑的境地，野草和閑花，也會散發出滿地的香氣。
燒木佛 當面也難以隱藏這最上乘的玄機，這獨特的家風千百年來一直為人施用。銀山鐵壁重重阻隔，
【English Translation】 English version The beautiful mountains are veiled by clouds, the sound of geese echoes urgently from beyond the sky. A traveler returns home at night.
Deshan Carrying His Bowl On the mountain peaks of the Wu Gorge dwells a graceful woman, transforming into drifting clouds in the morning and falling rain in the evening. A prince, upon seeing her, is heartbroken and transforms into a red cloud, disappearing from sight.
A Woman Emerging from Samadhi Manjusri (Manjusri, symbol of wisdom) has white hair, Wang Ming (Wang Ming, name of a Bhikkhu) has black hair. The woman is seductively adorned, Gotama (Gotama, Buddha's family name) is like a thief. This mountain monk, without resorting to weapons, apprehends them red-handed.
Longya Asks Cuiwei About the Essence of Linji's Buddha-Dharma Riding a blue dragon but not knowing how to control it, everyone says the Ashi (Ashi, honorific for a monk) is foolish. There are thorns hidden in the mud, and traps have been set three times to catch tigers.
Two Poems by Zen Master Xixin of Huanglong
A Scholar Asks Changsha About the Thousand Buddhas During the Dharma battle in front of the Yellow Crane Tower, thousands of Buddhas raised flags of surrender. Where does he reside, having no country of his own? He only left behind a poem full of talent.
Lu Zu Facing the Wall Lu Zu (Lu Zu, a Zen patriarch) is compassionate, using no effort, displaying his family tradition by facing the wall whenever he meets a monk. If he encounters a fellow practitioner of the highest vehicle (please continue this line).
Two Poems by Chief Monk Mu'an Qiong
Bodhidharma Meeting Emperor Wu Covering the ears is too late to avoid the thunderous sound, the sky seems to lower by several feet, and heavy rain pours down. Where do the leaves carried by the flowing water ultimately go? An old ox with a crow passes through another village.
One day, the World-Honored One (honorific title for Sakyamuni Buddha) was sitting and saw two people carrying a pig. So he asked, 'What is this?' They replied, 'The Buddha possesses Samma-sambuddha (Samma-sambuddha, one of the ten titles of the Tathagata), why doesn't he even recognize a pig?' The World-Honored One said, 'One must ask to know.'
Having abandoned the raft for crossing, still thinking of universal salvation, encountering a farmer, still asking for directions. Conveying the intention of not returning home to those who wish to travel.
Two Poems by Zen Master Qinshan Fang
Qian Feng (Qian Feng, name of a Zen master) instructed the assembly, saying, 'The Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) has three kinds of sickness and two kinds of light.'
Three kinds of sickness and two kinds of light, the Na Seng (Na Seng, self-reference of monks) discuss together here. If they discuss to a state of no doubt, wild grasses and idle flowers will also emit fragrance all over the ground.
Burning a Wooden Buddha It is difficult to hide the supreme opportunity even face to face, this unique family style has been applied for thousands of years. Silver mountains and iron walls heavily block the way,
重透。賴有丹霞院主知。
○南華昺禪師二首
僧問清平有漏無漏
笊籬木杓錢貫。井索打瓦鉆龜。徒勞卜度休卜度。麒麟只有一隻角。
僧問雪竇明覺。如何是佛。曰。四山圍繞。
狂狗逐塊。瞎驢趁隊。只許我知。不許你會。
○文殊道禪師四首
野狐
石崇富貴篯鏗壽。潘岳容儀子建才。但願東風齊著力。一時吹入我門來。
勘婆
三月春光上國游。祥雲瑞氣鎖龍樓。親從宣德門前過。更問行人覓汴州。
狗子無佛性
狗子佛性無。老蚌吐明珠。西川鳴杜宇。江南啼鷓鴣。
燒木佛
彭祖八百乞延壽。秦皇登位更求仙。昨向天津橋上過。石崇猶自送窮船。
○龍牙蘇嚧才禪師二首
溈山百年後。向山前檀越家作一頭水牯牛去。
翻手書空字已成。忙忙人向兩頭爭。屈原不是尋漁父。千古誰人論獨醒。
玄沙白紙
踏翻漁艇成家業。笑出蘆華月正圓。地闊天長三幅紙。同風千里為重宣。
○何山佛燈珣禪師五首
南泉示眾。文殊起佛見．法見
鴛鴦繡出世無雙。好手元來更有強。呈罷各歸香閣去。金針難把度蕭郎。
德山入門便棒
入門便棒沒商量。拶
【現代漢語翻譯】 現代漢語譯本 重透。賴有丹霞院主知。
○南華昺禪師二首
僧問清平有漏無漏
笊籬木杓錢貫。井索打瓦鉆龜。徒勞卜度休卜度。麒麟只有一隻角。
僧問雪竇明覺（禪師名號）。如何是佛？曰。四山圍繞。
狂狗逐塊。瞎驢趁隊。只許我知。不許你會。
○文殊道禪師四首
野狐
石崇（晉代富豪）富貴篯鏗（傳說中的長壽之人）壽。潘岳（西晉美男子）容儀子建（曹植，曹操之子，以才華著稱）才。但願東風齊著力。一時吹入我門來。
勘婆
三月春光上國游。祥雲瑞氣鎖龍樓。親從宣德門前過。更問行人覓汴州（古都，今開封）。
狗子無佛性
狗子佛性無。老蚌吐明珠。西川鳴杜宇（杜鵑鳥的別稱）。江南啼鷓鴣。
燒木佛
彭祖（傳說中的長壽之人）八百乞延壽。秦皇（秦始皇）登位更求仙。昨向天津橋上過。石崇（晉代富豪）猶自送窮船。
○龍牙蘇嚧才禪師二首
溈山（地名）百年後。向山前檀越（施主）家作一頭水牯牛去。
翻手書空字已成。忙忙人向兩頭爭。屈原（戰國時期楚國詩人）不是尋漁父。千古誰人論獨醒。
玄沙白紙
踏翻漁艇成家業。笑出蘆華月正圓。地闊天長三幅紙。同風千里為重宣。
○何山佛燈珣禪師五首
南泉（禪師名號）示眾。文殊（菩薩名號）起佛見．法見
鴛鴦繡出世無雙。好手元來更有強。呈罷各歸香閣去。金針難把度蕭郎。
德山（禪師名號）入門便棒
入門便棒沒商量。拶
【English Translation】 English version Re-penetration. Fortunately, the abbot of Danxia Monastery knows.
○ Two poems by Zen Master Bing of Nanhua
A monk asks: Is Qingping with or without outflows?
Bamboo sieve, wooden ladle, string of coins. Well rope striking tiles, drilling tortoise. Futilely divining, stop divining. The Qilin (mythical Chinese creature) has only one horn.
A monk asks Xuetou Mingjue (Zen master's name): What is Buddha? He says: Four mountains surround.
A mad dog chases a clod. A blind donkey follows the herd. Only I am allowed to know. You are not allowed to understand.
○ Four poems by Zen Master Wenshu Dao
Wild Fox
Shi Chong's (a wealthy man in Jin Dynasty) wealth, Jian Keng's (a legendary long-lived man) longevity. Pan Yue's (a handsome man in Western Jin Dynasty) appearance, Zijian's (Cao Zhi, Cao Cao's son, known for his talent) talent. I only wish the east wind would work together. And blow them all into my door at once.
Matchmaker
In the third month, the spring scenery is enjoyed in the capital. Auspicious clouds and auspicious air lock the dragon tower. Having personally passed through the Xuande Gate, I further ask passersby to find Bianzhou (ancient capital, now Kaifeng).
A Dog Has No Buddha-Nature
A dog has no Buddha-nature. An old clam spits out a bright pearl. In Western Sichuan, the Du Yu (another name for cuckoo bird) cries. In Jiangnan, the partridge sings.
Burning a Wooden Buddha
Peng Zu (a legendary long-lived man) at eight hundred begs for extended life. Emperor Qin (Qin Shi Huang) ascends the throne and seeks immortality. Yesterday, passing over the Tianjin Bridge, Shi Chong (a wealthy man in Jin Dynasty) was still sending off the poverty boat.
○ Two poems by Zen Master Longya Sulu Cai
After Guishan (place name) has been gone for a hundred years, go to the benefactor's (patron) house in front of the mountain and become a water buffalo.
Turning the hand, the words written in the air are already formed. Busy people are fighting at both ends. Qu Yuan (a poet of the Chu State during the Warring States period) was not looking for a fisherman. Who in all ages discusses being the only one awake?
Xuan Sha White Paper
Overturning the fishing boat becomes a family business. Laughing, the reed flowers bloom, the moon is perfectly round. The land is wide, the sky is long, three sheets of paper. Together with the wind, a thousand miles are re-proclaimed.
○ Five poems by Zen Master Heshan Fodeng Xun
Nanquan (Zen master's name) addresses the assembly. Manjusri (Bodhisattva's name) raises the Buddha-view and Dharma-view.
Mandarin ducks embroidered are unparalleled in the world. The good hand originally has even stronger skills. After presenting, each returns to their fragrant pavilion. It is difficult for the golden needle to save Xiao Lang.
Deshan (Zen master's name) hits with a stick upon entering
Hitting with a stick upon entering without discussion. Pressing
出紅流便廝當。不是奴奴情淡薄。無錢難作好兒郎。
臨濟入門便喝
張公未醉李公扶。從此嘉聲滿道途。卻被金剛開口笑。誰能愛你護身符。
央崛取世尊指頭
急行緩步無前後。渾踏長安路一條。央崛回頭知住處。便能平步出雲霄。華冠不用娘生指。鬚髮寧煩費力搖。好似移華兼蝶至。等閑買石得云饒。
外道問佛
露影藏身問世尊。瞿曇一點不加文。迷云舒捲從斯入。十倍精神減八方。
○龍翔竹庵圭禪師六首
女子出定
不假文殊神通。休要罔明彈指。爾時靈山會中。女子從定而起。
國師三喚侍者
世路風波不見君。一回見面一傷神。水流華落知何處。洞口桃源別是春。
趙州勘婆
劈面三拳。連腮七掌。盡大地人。不知痛癢。
趙州七斤衫
夜半墨漆黑。提得一個賊。點火照來看。元是王大伯。
南泉油糍
近在口皮邊。遠過河沙國。世間多少人。不得油糍吃。
罽賓斬師子尊者
船子下揚州。浮萍逐水流。一聲河滿子。千古動悲愁。
○大溈牧庵忠禪師三首
女子出定
秤錘落井。只有秤衡。兩兩相憶。分物不平。方始取出秤錘。忽又失卻秤衡。始去鄰家
【現代漢語翻譯】 現代漢語譯本：
一旦陷入紅塵，便會互相牽絆。並非是我對你的情意變淡薄，而是沒有錢財，難以成為一個出色的男子。
臨濟（Linji，禪宗大師）入門便棒喝。
張公（Zhang Gong）沒醉，李公（Li Gong）攙扶著他。從此美好的名聲傳遍四方。卻被金剛（Vajra，佛教護法神）開口嘲笑，誰會珍愛你這護身符呢？
央崛（Yangjue）取世尊（釋迦牟尼佛）的指頭。
急速行走或緩慢踱步，都沒有先後之分，都在長安（Chang'an，古都）的大道上。央崛回頭，知道了自己的歸宿，便能平步青雲。華麗的帽子，不需要母親生出的手指來整理；鬚髮也不用費力搖動。好似移植花朵，蝴蝶也隨之而來，隨意買一塊石頭，卻得到了雲霧繚繞的美景。
外道（非佛教徒）問佛（佛陀）。
在露珠的倒影中隱藏身形，向世尊提問。瞿曇（Gotama，釋迦牟尼佛的姓）一點也不增加文字的修飾。迷霧舒捲，從此進入，十倍的精神，減少了八方。
龍翔竹庵圭禪師（Longxiang Zhuan Gui，禪師名號）六首
女子出定
不需要文殊（Manjusri，菩薩名）的神通，也不要罔明（Wangming，佛經人物）彈指。此時靈山（Ling Mountain，佛陀說法之地）會上，女子從禪定中起身。
國師（Guoshi，皇帝的老師）三喚侍者
人世間的風波，讓我不見你。每一次見面，都讓我傷神。流水落花，不知去向何處，洞口的桃花源，別有一番春色。
趙州（Zhaozhou，禪師名號）勘婆
劈頭蓋臉就是三拳，連著臉頰是七個巴掌。整個大地的人，都不知道疼痛。
趙州七斤衫
半夜裡漆黑一片，抓到一個小偷。點火照亮一看，原來是王大伯（Wang Dabo）。
南泉（Nanquan，禪師名號）油糍
近在嘴邊，遠過恒河沙數般的國土。世間有多少人，吃不到油糍。
罽賓（Jibin，古國名）斬師子尊者（Shizi Zunzhe，佛教人物）
船子（Chuanzi，禪師名號）下揚州（Yangzhou，地名），像浮萍一樣隨水漂流。一聲《河滿子》（He Manzi，詞牌名），千古令人悲愁。
大溈牧庵忠禪師（Dawei Mu'an Zhong，禪師名號）三首
女子出定
秤錘落入井中，只剩下秤桿。彼此互相思念，分東西卻不公平。剛剛取出秤錘，忽然又失去了秤桿。開始去鄰居家……
【English Translation】 English version:
Once fallen into the red dust, they become entangled with each other. It's not that my affection for you has faded, but without money, it's difficult to become an outstanding man.
Linji (Zen master) enters and immediately shouts.
Lord Zhang (Zhang Gong) is not drunk, Lord Li (Li Gong) supports him. From then on, the good reputation spread everywhere. But Vajra (Vajra, Buddhist guardian deity) opens his mouth to laugh, who will cherish your amulet?
Yangjue takes the finger of the World-Honored One (Sakyamuni Buddha).
Walking quickly or pacing slowly, there is no distinction between before and after, all on the avenue of Chang'an (Chang'an, ancient capital). Yangjue turns his head and knows his destination, and can rise to the sky smoothly. A gorgeous hat does not need the fingers born from the mother to tidy it up; the beard and hair do not need to be shaken laboriously. It's like transplanting flowers, and butterflies also follow, casually buying a stone, but getting a beautiful view surrounded by clouds and mist.
Non-Buddhists ask the Buddha (Buddha).
Hiding in the reflection of dew, asking the World-Honored One. Gotama (Gotama, Sakyamuni Buddha's surname) does not add any textual embellishments. The mist unfolds and rolls up, entering from this, ten times the spirit, reducing the eight directions.
Six poems by Zen Master Longxiang Zhuan Gui (Longxiang Zhuan Gui, Zen master's name)
A woman emerges from Samadhi
No need for the supernatural powers of Manjusri (Manjusri, Bodhisattva's name), and no need for Wangming (Wangming, a figure in Buddhist scriptures) to snap his fingers. At this time, at the Ling Mountain (Ling Mountain, the place where the Buddha preached) assembly, the woman rises from Samadhi.
The National Teacher (Guoshi, the emperor's teacher) calls the attendant three times
The storms of the world keep me from seeing you. Every time I see you, it saddens me. Where do the flowing water and fallen flowers go? The Peach Blossom Spring at the entrance of the cave has a different kind of spring scenery.
Zhaozhou (Zhaozhou, Zen master's name) examines the old woman
Three punches in the face, followed by seven slaps on the cheeks. People all over the earth do not know the pain.
Zhaozhou's seven-jin shirt
It's pitch black in the middle of the night, catching a thief. Light a fire to see, it turns out to be Uncle Wang (Wang Dabo).
Nanquan (Nanquan, Zen master's name) oil cake
Close to the mouth, far beyond the lands of the Ganges River sands. How many people in the world cannot eat oil cakes.
Jibin (Jibin, ancient country name) beheads the Venerable Shizi (Shizi Zunzhe, Buddhist figure)
Chuanzi (Chuanzi, Zen master's name) goes down to Yangzhou (Yangzhou, place name), drifting like duckweed. A cry of 'He Manzi' (He Manzi, ci牌名), saddens people for thousands of years.
Three poems by Zen Master Dawei Mu'an Zhong (Dawei Mu'an Zhong, Zen master's name)
A woman emerges from Samadhi
The weight falls into the well, only the scale is left. They miss each other, but dividing things is unfair. Just took out the weight, suddenly lost the scale again. Started going to the neighbor's house...
借覓。衡上不曾釘星。休。休。重者從他重。輕者從他輕。
新婦騎驢
柳惲江頭賞白蘋。小風吹處曉煙輕。漁翁坐釣秋亭月。翻憶苕溪說性情。
非心非佛
二月春光景氣浮。少年公子御街游。銀床踞坐傾杯樂。三個孩童打馬毬。
○鳥巨雪堂行禪師五首
達磨見武帝
西天屠子氣雄豪。欺負神洲罪莫逃。武帝當頭輕一拶。果然提起活人刀。
風幡
不是風幡動。天生李老君。出胎頭上發。寸寸白如銀。
陳操尚書驗衲僧
一語離窠窟。千生出蓋纏。夜來風雪惡。木折古巖前。
二祖安心
金不博金。水不洗水。二祖腦後露腮。達磨當門無齒。
夫妻相打到官。官問。你有誰證見。各云。有親兒證見。兒到官。欲證父不得。證母不得。
生死自憐同室穴。因何中路隔關山。一朝忽得親兒證。趯踏方知蓋覆難。
嘉泰普燈錄卷第二十七
音釋
蟾時占切 蜍常如切 褫音池 柘音蔗 咭巨吉切 嘹力吊切 鬣音獵 罽居例切 岋魚及切 崿五各切 滸音虎 掐苦洽切 舁音余 篯音箋 惲音蘊 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十八
平
江府報恩光孝禪寺(臣)僧 (正受) 編
頌古下
○大溈佛性泰禪師十二首
凈果與演化至報慈。化問。如何是真如佛性。曰。誰無(云云)。
朝三暮四一何少。暮四朝三何太多。多少未能知數量。有無從此見肴訛。不肴訛。唵蘇嚧㗭唎薩婆訶。
楊歧三腳驢
三腳驢子弄蹄行。步步蓮華櫬足生。堪笑草中尋覓者。不知芳樹囀新鶯。
靈云悟道。玄沙未徹(二)
無星秤子兩頭平。拈起應須見得明。若向箇中爭分兩。知渠錯認定盤星。
十分風采露堂堂。玉蕊瓊華未比量。剛被傍人論好醜。因茲難嫁與潘郎。
龍牙問翠微臨濟祖師西來意
子卿不下單于拜。始末常遵漢帝儀。雪后乃知松柏操。事難方見丈夫兒。
罽賓斬師子尊者
得人一牛。還人一馬。有往有來。可知禮也。
侍者報。大王來
應用從來不覆藏。當機何得昧真常。只知報道王來也。不覺渾身在帝鄉。
野狐
不落因果何曾墮。不昧因果何曾脫。當堂鏡破兩頭忘。掃影滅蹤無摸索。無摸索。何倚托。秋風吹梧桐。樹葉鳴嚗嚗。
廓侍者問德山。從上諸聖向甚麼處去
商嶺東西路不分。兩間茅屋一溪云。師年耳聵知師意。
人是人非不欲聞。
有句無句
樹倒藤枯意若何。溈山開口笑呵呵。可憐三尺龍泉劍。喚作陶家壁上梭。
外道問佛
有無不問語先墮。明鏡當臺雙照破。迷雲散盡曉天空。杲日團團紅似火。
倒剎竿
多子塔前衣付后。更傳何物示於人。雙珠迸出剎竿倒。直得寒光徹四鄰。
○徑山大慧普覺果禪師十首
二祖安心
覓心無處更何安。嚼碎通紅鐵一團。縱使眼開張意氣。爭如不受老胡瞞。
黃檗噇酒糟
身上著衣方免寒。口邊說食終不飽。大唐國里老婆禪。今日為君都說了。
不許夜行
禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣菙人。
勘婆
天下禪和說勘破。爭知趙州已話墮。引得兒孫不丈夫。人人黠過冷地臥。
德山托缽
一撾涂毒聞皆喪。身在其中總不知。八十翁翁入場屋。真誠不是小兒嬉。
風頭稍硬
夜半明星當午現。愚夫猶待曉雞鳴。可憐自屎不覺臭。又欲重新拈似人。
罽賓斬師子尊者
殺人須是殺人漢。當下一刀成兩段。頭臂雖虧劍刃鋒。何似秦時𨍏輅鉆。
一口吸西江
一口吸盡西江水。甲乙丙丁庚戊己。咄。咄。咄。啰啰哩。
【現代漢語翻譯】 現代漢語譯本 不願聽人說是非。
有言語也好，沒有言語也好， 樹倒了藤也枯萎了，這意境如何？溈山（Weishan，人名）聽了開口笑呵呵。可憐那三尺長的龍泉劍（Longquan sword，寶劍名），卻被叫做陶家墻上的梭子。
外道問佛
有和無都不問，話語就已經落入下乘。明鏡高懸，照破一切。迷霧散盡，晴空萬里，紅日高懸，紅得像火一樣。
倒剎竿
在多子塔（Duozita，塔名）前將衣缽交付後人，還要傳達什麼來昭示世人呢？雙珠迸出，剎竿倒地，凜冽的寒光直透四鄰。
○徑山大慧普覺果禪師十首
二祖安心
找不到心，還安什麼心呢？就像嚼碎了一團通紅的鐵。縱然睜大了眼睛，顯得很有氣概，又怎能比得上不被老胡（Lao Hu，指達摩祖師）欺瞞呢？
黃檗噇酒糟
身上穿了衣服才能免受寒冷，嘴上說說食物終究不能飽腹。大唐國內的老婆禪（Laopo Chan，指膚淺的禪），今天我都為你們說清楚了。
不許夜行
田地裡不種莊稼，卻競相種植桃樹李樹。反而使得努力耕作的人，有一半去做了賣草鞋的人。
勘婆
天下的禪和子都說勘破了，哪裡知道趙州（Zhaozhou，人名）已經落入話語的陷阱。引得兒孫不成器，人人都狡猾得像寒冷中臥著一樣。
德山托缽
一棒打下去，如同塗了毒藥，聽到的人都喪命，身在其中的人卻全然不知。八十歲的老翁進入考場，真誠可不是小孩子玩鬧。
風頭稍硬
半夜裡星星像中午一樣顯現，愚蠢的人還在等待雞鳴。可憐自己拉的屎不覺得臭，還要重新撿起來給別人看。
罽賓斬師子尊者
殺人必須是殺人的人才能做到，當下一刀砍成兩段。頭和手臂雖然受損，劍刃依然鋒利，又怎能比得上秦時的錐子呢？
一口吸西江
一口吸盡西江水，甲乙丙丁庚戊己。咄。咄。咄。啰啰哩。
【English Translation】 English version I don't want to hear about people's rights and wrongs.
Whether there are words or no words, What is the meaning if the tree falls and the vine withers? Weishan (Weishan, a name) opens his mouth and laughs heartily. It's a pity that the three-foot-long Longquan sword (Longquan sword, name of a precious sword) is called a shuttle on the wall of the Tao family.
The Heretic Asks the Buddha
Without asking about existence or non-existence, the words have already fallen into a lower realm. A bright mirror hangs high, illuminating everything. The clouds of delusion dissipate, the sky is clear, and the bright sun hangs high, as red as fire.
Toppling the Temple Pole
After entrusting the robe and bowl in front of the Duozita Pagoda (Duozita, name of a pagoda), what else needs to be conveyed to show the people? Two pearls burst out, the temple pole falls, and the piercing cold light penetrates the four neighbors.
○ Ten Poems by Chan Master Dahui Puji Jueguo of Jingshan
The Second Patriarch Calming the Mind
If the mind cannot be found, what is there to calm? It's like chewing a lump of red-hot iron into pieces. Even if you open your eyes wide and show great spirit, how can you compare to not being deceived by Old Hu (Lao Hu, referring to Bodhidharma)?
Huangbo Devouring Wine Lees
One must wear clothes to avoid the cold, and talking about food will not satisfy hunger. The old woman's Chan (Laopo Chan, referring to superficial Chan) in the Tang Dynasty, I have explained it all to you today.
No Night Travel Allowed
The fields are not planted with crops, but peach and plum trees are planted in competition. This causes half of those who work hard in the fields to become sandal sellers.
Examining the Old Woman
All the Chan monks in the world say they have seen through it, but how do they know that Zhaozhou (Zhaozhou, a name) has already fallen into the trap of words? It leads the descendants to be useless, everyone is as cunning as lying in the cold.
Deshan Carrying the Alms Bowl
One strike is like being coated with poison, those who hear it are killed, but those who are in it do not know. An eighty-year-old man enters the examination hall, sincerity is not a child's play.
The Wind is a Little Stiff
The stars appear at midnight as if it were noon, and foolish people are still waiting for the rooster to crow. It's a pity that they don't smell the stench of their own excrement, and they want to pick it up again to show others.
Kashmir Cutting Off the Head of Venerable Lion
Killing people must be done by those who are killers, cutting them into two pieces with one stroke. Although the head and arms are damaged, the blade is still sharp, how can it compare to the awl of the Qin Dynasty?
Swallowing the West River in One Mouth
Swallowing all the water of the West River in one gulp, A, B, C, D, G, E, F. Tut. Tut. Tut. Lala Li.
維摩經其施汝者。不名福田
獨坐許誰知。青山對落暉。華須連夜發。莫待曉風吹。
產難
華陰山前百尺井。中有寒泉徹骨冷。誰家女子來照影。不照其餘照斜領。
○道場正堂辯禪師十六首
達磨見武帝
黃金鑿。白玉推。開開混沌竅。透出玄元機。
達磨分皮髓
社舞村歌笑殺人。騎牛挑鴨走成群。三杯酒罷歸家去。留得豬頭礙塞人。
女子出定
要得他家活計強。竿頭須解倒拈槍。這邊打鼓那邊拍。引得瞿會笑一場。
圓覺於一切時
張果老踏破葫蘆。呂洞賓失卻寶劍。兩個撒手相逢。囊篋更無一線。何仙姑鐵笛橫吹。解道長江靜如練。
亮座主參見馬祖
弓強難結鴛鴦紐。御道那栽栗棘蓬。堪笑香嚴饒舌老。今年猶勝去年窮。
野狐
不向東山久。薔薇幾度華。白雲他自散。明月落誰家。
先師無此語
行主無人能賽。姐姐更是好手。騰身百尺竿頭。打個背翻筋斗。
因我得禮你
老鼠咬生鐵。十分滋味別。貓兒左右看。嚥唾也不徹。
柏樹
百寶光攢無兒頂。是大神咒最靈奇。揭諦波羅僧揭諦。石人半夜失烏雞。
十智同真
𦘕得真如活。華間
【現代漢語翻譯】 現代漢語譯本 《維摩經》：如果有人向你佈施，這不能稱之為培植福田。
獨自靜坐，有誰能理解我的心境？唯有眼前的青山與西下的夕陽相伴。 美好的花朵應當連夜綻放，不要等到清晨的風來吹拂。
產難
華陰山前有一口百尺深的井，井中有寒冷的泉水，冷徹骨髓。 是誰家的女子來這裡照影？她不照其他地方，只照自己的斜領。
○道場正堂辯禪師十六首
達摩見武帝
如同用黃金雕琢，用白玉推砌，打開混沌的竅穴，顯露出玄妙的元機。
達摩分皮髓
鄉村的社戲歌舞，真是令人發笑。騎著牛去挑鴨子，成群結隊地走動。 喝了三杯酒後各自回家，只留下豬頭堵塞著別人的路。
女子出定
想要得到他家的看家本領，必須在竿頭之上懂得倒過來拿槍。 這邊敲鼓，那邊拍手，引得眾人大笑一場。
圓覺於一切時
張果老摔破了他的葫蘆，呂洞賓丟失了他的寶劍。 兩人都放手不管，相逢一笑，口袋裡再也沒有一文錢。 何仙姑橫吹著鐵笛，解釋說長江平靜得像一條白色的絲綢。
亮座主參見馬祖
強弓難以結成鴛鴦扣，御道之上怎麼能栽種栗樹和蒺藜？ 可笑香嚴智閑禪師多嘴多舌，今年依然比去年更加貧窮。
野狐
很久沒有回到東山了，薔薇花開了又謝了幾次。 白雲自顧自地飄散，明月又落到了誰家？
先師無此語
在行動上沒有人能勝過你，姐姐更是個好手。 縱身跳上百尺竿頭，打一個向後的空翻。
因我得禮你
老鼠啃咬生鐵，其中的滋味與衆不同。 貓兒在左右觀看，想嚥口水也嚥不下去。
柏樹
無數寶光聚集在沒有兒子的頭頂，這是大神咒，最為靈驗神奇。 揭諦（Gate）波羅僧揭諦（Parasamgate），石人在半夜裡丟失了烏雞。
十智同真
畫得真如活靈活現，花間
【English Translation】 English version Vimalakirti Sutra: If someone gives to you, it cannot be called cultivating a field of merit (fú tián).
Sitting alone, who can understand my state of mind? Only the green mountains and the setting sun accompany me. Beautiful flowers should bloom overnight, do not wait for the morning breeze to blow.
Difficult Labor
In front of Mount Huayin (Huà Yīn Shān) is a hundred-foot-deep well, in which there is cold spring water that chills to the bone. Whose daughter is here reflecting her image? She does not reflect other places, only her slanted collar.
○ Sixteen Poems by Zen Master Bian in the Main Hall of the Bodhimanda
Bodhidharma's Meeting with Emperor Wu
Like carving with gold, building with white jade, opening the apertures of chaos, revealing the mysterious mechanism.
Bodhidharma Dividing Skin and Marrow
The village opera and songs are truly laughable. Riding a cow to pick ducks, walking in groups. After drinking three cups of wine, everyone goes home, leaving only the pig's head blocking the way.
A Woman Emerging from Samadhi
To obtain the family's forte, one must know how to hold the spear upside down on the pole. Beating the drum on this side, clapping on that side, causing everyone to laugh.
Perfect Enlightenment at All Times
Zhang Guolao (Zhāng Guǒlǎo) broke his gourd, Lü Dongbin (Lǚ Dòngbīn) lost his sword. Both let go and met with a smile, with not a penny left in their pockets. He Xiangu (Hé Xiāngū) plays the iron flute horizontally, explaining that the Yangtze River is as calm as white silk.
Layman Liang Visiting Mazu
A strong bow is difficult to tie into a mandarin duck knot, how can chestnut thorns be planted on the imperial road? It's laughable that the talkative Xiangyan (Xiāng Yán) is still poorer this year than last year.
Wild Fox
It's been a long time since I returned to Dongshan (Dōng Shān), the roses have bloomed and withered several times. The white clouds drift away on their own, to whose home does the bright moon fall?
The Former Teacher Had No Such Words
No one can surpass you in action, and sister is even more skilled. Leaping onto a hundred-foot pole, performing a backflip.
Because of Me, You Receive Courtesy
A mouse gnawing on raw iron, the taste is quite different. The cat looks left and right, unable to swallow its saliva.
Cypress Tree
Countless precious lights gather on the sonless crown, this is the great mantra, most efficacious and miraculous. Gate (Geddi), Parasamgate (Bōluósēngjiédì), the stone man lost his black chicken in the middle of the night.
Ten Wisdoms Identical to Truth
Painting the True Thusness vividly, among the flowers
試展開。黃鶯偷眼覷。不敢下枝來。
黃龍三關
我手何似佛手。黃龍鼻下無口。當時所見顢頇。至今百拙千醜。
我腳何似驢腳。文殊親見無著。好個玻璃盞子。不要當面諱卻。
人人有個生緣。從來罪大彌天。不是牽犁拽把。便須鼎鑊油煎。
小麥化為蝴蝶
春水滿幽澗。江風吹斷云。年年那時節。憶著別離人。
蚯蚓化為百合
住山身已老。世事任乖張。年來無侍者。客到自燒香。
兩女合為一媳婦
兩女合為一媳婦。古寺基前幢子豎。彷彿上有陀羅尼。多少行人盡驚怖。
○萬年雪巢一禪師二首
外道問佛
世尊隻眼通三界。外道雙眸貫五天。華意正濃桃臉笑。春光不在柳梢邊。
晦堂拳頭
背觸人難會。憑君子細看。片云才出洞。遮卻面前山。
○上封佛心才禪師二首
風幡
指出風幡俱不是。直言心動亦還非。夜來一片曹溪月。卻照儂家舊翠微。
大禪佛參仰山。後到霍山
子陵灘水急如弦。摸得黃魚縮項鳊。提向市中頻索價。他家不著半分錢。
○崇覺空禪師一首
柏樹
打人罵人易。勸人休卻難。不識饒人處。急水下高灘。
○南巖勝禪師
【現代漢語翻譯】 現代漢語譯本： 黃鶯偷偷地用眼睛窺視，卻不敢從樹枝上飛下來。
黃龍三關
我的手像不像佛手？（佛的手，比喻佛法的精妙）黃龍的鼻子下面沒有嘴巴。當時所見一片模糊，至今仍然笨拙醜陋。
我的腳像不像驢腳？文殊菩薩（Manjusri）親自見到也無從著手。好比一個透明的玻璃杯子，不要當面迴避真相。
人人都有一個與生俱來的因緣，（生緣：指與生俱來的因果關係）從來罪孽深重瀰漫天際。不是牽著犁耕地，便是要下油鍋受煎熬。
小麥化為蝴蝶
春水漲滿了幽靜的山澗，江風吹散了天上的云。每年的這個時候，總會想起離別的人。
蚯蚓化為百合
住在山裡，身體已經老了，世事變化任憑它去吧。這些年來沒有侍者，客人來了自己燒香。
兩女合為一媳婦
兩個女子合為一個媳婦，在古寺的地基前豎立著經幢。彷彿上面刻有陀羅尼（Dharani，總持的意思，指咒語），多少行人見了都感到驚恐。
萬年雪巢一禪師二首
外道問佛
世尊（釋迦摩尼佛的尊稱）一隻眼睛就能看透三界（佛教指欲界、色界、無色界），外道（佛教以外的宗教）雙眼能貫穿五天（指五種天道）。花兒的意態正濃，像桃花一樣笑著，美好的春光並不在柳樹梢上。
晦堂拳頭
背對著人難以領會，希望你能仔細觀看。一片雲彩剛從山洞裡飄出來，就遮住了眼前的山。
上封佛心才禪師二首
風幡
說風動、幡動都不是，直接說心動也不對。夜裡一片曹溪（Caoxi，六祖慧能弘揚禪宗的地方）的月光，照著我家的舊翠微（山名）。
大禪佛參仰山（Yangshan），後到霍山（Huoshan）
子陵灘（Ziling Tan）的水流湍急如琴絃，摸到的黃魚和縮項鳊魚。提到市場中頻繁地詢價，別人家不肯出半分錢。
崇覺空禪師一首
柏樹
打人罵人容易，勸人停止卻很難。不懂得饒恕別人，就像在湍急的水流中駛下高高的河灘一樣危險。
南巖勝禪師
【English Translation】 English version: The oriole peeps stealthily, not daring to descend from the branch.
The Three Barriers of Huanglong
Is my hand like the Buddha's hand? (Buddha's hand, a metaphor for the subtlety of the Dharma) Huanglong's nose has no mouth below it. What was seen at that time was vague, and to this day it remains clumsy and ugly.
Is my foot like a donkey's foot? Manjusri Bodhisattva himself saw it and could not start. Like a transparent glass, do not avoid the truth in person.
Everyone has an innate cause and condition, (innate cause and condition: refers to the innate causal relationship) and the sins have always been heavy and filled the sky. If you are not pulling a plow to cultivate the land, you must be fried in a pan of oil.
Wheat Transforms into Butterflies
Spring water fills the secluded mountain stream, and the river wind blows away the clouds in the sky. Every year at this time, I always think of the people who have left.
Earthworm Transforms into Lily
Living in the mountains, the body is already old, let the world change as it may. There have been no attendants in recent years, and guests come to burn incense themselves.
Two Daughters Combine into One Daughter-in-law
Two daughters combine into one daughter-in-law, and a sutra pillar stands in front of the foundation of the ancient temple. It seems that the Dharani (Dharani, meaning total retention, referring to mantras) is engraved on it, and many pedestrians are frightened when they see it.
Two Poems by Zen Master Wan Nian Xue Chao
Heretic Asks Buddha
The World Honored One (a respectful title for Sakyamuni Buddha) can see through the Three Realms (Buddhism refers to the Desire Realm, the Form Realm, and the Formless Realm) with one eye, and the heretic (religions other than Buddhism) can penetrate the Five Heavens (referring to the five paths of heaven) with both eyes. The intention of the flower is strong, smiling like a peach blossom, and the beautiful spring is not on the willow branches.
Huitang's Fist
It is difficult to understand when facing away from people, I hope you can watch carefully. A cloud has just floated out of the cave, blocking the mountain in front of you.
Two Poems by Zen Master Foxin Cai of Shangfeng
Wind and Flag
Saying that the wind moves or the flag moves is not right, and directly saying that the mind moves is also wrong. At night, a piece of moonlight from Caoxi (Caoxi, where the Sixth Patriarch Huineng promoted Zen Buddhism) shines on my old Cuiwei (mountain name).
Great Zen Buddha Visits Yangshan, and Later Arrives at Huoshan
The water of Ziling Tan is as rapid as a zither string, touching the yellow fish and the short-necked bream. Bringing it to the market to frequently ask for prices, other people are unwilling to pay half a cent.
One Poem by Zen Master Chongjue Kong
Cypress Tree
It is easy to hit and scold people, but it is difficult to persuade people to stop. Not knowing how to forgive others is as dangerous as driving down a high beach in a rapid current.
Zen Master Nanyan Sheng
七首
馬祖踏水潦
無量妙義皆周匝。旋乾轉坤為一合。當陽橫按笑中刀。猶欠頂門上一踏。
興化打克賓
漢祖拜將務決勝。非韓誰敢當茲任。赤幡高豎化城降。星在盤兮不在秤。
廓侍者問德山。從上諸聖向甚麼處去
腳踏清波分華岳。手擎紅日轉重云。徒勞謾費干戈力。究竟還歸有道君。
保壽作街坊。見相打。有省
借路經過無面目。因邪打正有拳頭。衲僧門下無干涉。徒用精金換得鍮。
金剛經為人輕賤故。先世罪業
藤蘿荊棘離離草。枯樹無退還不倒。敗葉知他疊幾重。不消一陣秋風掃。
侍者報。大王來
許由臨岸洗耳。巢父不飲牛水。侍者親入帝鄉。趙州只在草里。
狗子無佛性
乙巳大人丘。叢林為寇仇。利牙如劍戟。生殺有來由。
○梁山廓庵遠禪師三首
女子出定
出得出不得。定從何處起。文殊往梵天。罔明輕彈指。乘流即行。遇坎即止。君不見虛筑防胡萬里城。不知禍起蕭牆裡。
普化有齋
不是風兮不是顛。長街短巷走如煙。院裡有齋常記得。時時掛在口皮邊。
有句無句
呵呵大笑不尋常。笑得眉間也放光。不是明招重註腳。叢林洎合錯商量。
【現代漢語翻譯】 現代漢語譯本 七首
馬祖踏水潦
無量的精妙真義都周全完備。旋轉天地乾坤歸於一體。當面截斷，笑著亮出刀鋒。還欠缺頂門上最後那一腳。
興化打克賓
漢高祖劉邦拜韓信為大將，務求決勝。不是韓信，誰敢擔當這個重任？赤色旗幟高高豎起，化城（比喻虛幻不實之境）降伏。星辰的價值在於羅盤的指引，而不在於秤的稱量。
廓侍者問德山。從上諸聖向甚麼處去
腳踏清澈的波浪分開華山和岳山，手托紅日轉動重重雲層。徒勞地耗費武力。最終還是要歸於有道的君主。
保壽作街坊。見相打。有省
借路經過，沒有面目可辨。因為邪惡的打擊反而顯出正義的力量。禪宗門下本不應有任何牽涉，卻徒勞地用真金換來了黃銅。
金剛經為人輕賤故。先世罪業
藤蔓荊棘雜亂叢生。枯樹即使沒有退路也不會倒下。落葉知道自己堆疊了幾層，無需一陣秋風吹掃。
侍者報。大王來
許由（傳說中的隱士）在岸邊洗耳朵，巢父（傳說中的隱士）不讓牛飲用被許由洗過的水。侍者親自進入帝王的都城，趙州禪師卻只在草野之中。
狗子無佛性
乙巳年出生的丘某，是叢林的仇寇。鋒利的牙齒如同劍戟，生殺予奪自有來由。
○梁山廓庵遠禪師三首
女子出定
出得來也出不來。禪定是從哪裡生起的？文殊菩薩前往梵天，罔明菩薩輕輕彈指。順著水流就前行，遇到阻礙就停止。你沒看見那虛筑的萬里長城，卻不知禍患就發生在自家墻內。
普化有齋
不是瘋癲也不是狂妄，在大街小巷裡奔走如煙。寺院裡有齋飯常常記得，時時掛在嘴邊。
有句無句
呵呵大笑不同尋常，笑得眉宇間也放出光芒。如果不是明招禪師重新加以註釋，叢林上下都要錯誤地理解了。
English version Seven Poems
Mazu (a famous Chan master) Steps on Water
Immeasurable wonderful meanings are all complete and all-encompassing. Revolving heaven and earth, turning the cosmos into one whole. Directly pressing down with a smile in the blade. Still lacking that final step on the crown of the head.
Xinghua (a Chan master) Strikes Kebin (a monk)
Emperor Gaozu of Han (Liu Bang) appointed a general seeking certain victory. If not Han Xin (a famous general), who would dare take on this responsibility? The red banner is raised high, the illusionary city (a metaphor for an unreal realm) is surrendered. The value of stars lies in the compass, not in the scales.
Attendant Kuo Asks Deshan (a Chan master): 'Where have all the past sages gone?'
Feet step on clear waves, dividing Mount Hua and Mount Yue. Hands hold up the red sun, turning layers of clouds. Vainly wasting the strength of weapons. Ultimately, it still returns to the virtuous ruler.
Baoshou (a Chan master) Works in the Market, Sees a Fight, and Has an Awakening
Passing by without a face to be seen. Because of the strike of evil, righteousness is revealed. Under the gate of the monastic, there should be no involvement. Vainly using pure gold to exchange for brass.
Because the Diamond Sutra is Despised, Past Sins are Eradicated
Vines and thorns grow in disarray. A withered tree, even without a way back, will not fall. Fallen leaves know how many layers they have piled up, no need for a gust of autumn wind to sweep them away.
The Attendant Reports: 'The King is Coming!'
Xu You (a legendary hermit) washes his ears by the shore, Chao Fu (another legendary hermit) does not let his ox drink the water washed by Xu You. The attendant personally enters the imperial city, Zhao Zhou (a Chan master) only stays in the grass.
A Dog Has No Buddha-Nature
Qiu, born in the year of Yisi, is an enemy of the Sangha. Sharp teeth like swords and halberds, giving life and taking life has its reasons.
○ Three Poems by Chan Master Kuoan Yuan of Liangshan
A Woman Emerges from Samadhi (meditative state)
Can come out, but also cannot come out. Where does Samadhi arise from? Manjusri (Bodhisattva of Wisdom) goes to the Brahma Heaven, Wangming (another Bodhisattva) lightly snaps his fingers. Following the flow, one proceeds; encountering obstacles, one stops. Don't you see the falsely built Great Wall, but the trouble arises within one's own walls.
Puhua (a Chan monk) Has a Feast
Not mad, not crazy, running like smoke through the streets and alleys. Always remembers the feast in the monastery, constantly hanging it on his lips.
With a Phrase, Without a Phrase
Laughing heartily is not ordinary, laughing so hard that light shines from between the eyebrows. If not for Mingzhao (a Chan master) re-annotating it, the entire Sangha would have misunderstood.
【English Translation】 English version Seven Poems
Mazu (a famous Chan master) Steps on Water
Immeasurable wonderful meanings are all complete and all-encompassing. Revolving heaven and earth, turning the cosmos into one whole. Directly pressing down with a smile in the blade. Still lacking that final step on the crown of the head.
Xinghua (a Chan master) Strikes Kebin (a monk)
Emperor Gaozu of Han (Liu Bang) appointed a general seeking certain victory. If not Han Xin (a famous general), who would dare take on this responsibility? The red banner is raised high, the illusionary city (a metaphor for an unreal realm) is surrendered. The value of stars lies in the compass, not in the scales.
Attendant Kuo Asks Deshan (a Chan master): 'Where have all the past sages gone?'
Feet step on clear waves, dividing Mount Hua and Mount Yue. Hands hold up the red sun, turning layers of clouds. Vainly wasting the strength of weapons. Ultimately, it still returns to the virtuous ruler.
Baoshou (a Chan master) Works in the Market, Sees a Fight, and Has an Awakening
Passing by without a face to be seen. Because of the strike of evil, righteousness is revealed. Under the gate of the monastic, there should be no involvement. Vainly using pure gold to exchange for brass.
Because the Diamond Sutra is Despised, Past Sins are Eradicated
Vines and thorns grow in disarray. A withered tree, even without a way back, will not fall. Fallen leaves know how many layers they have piled up, no need for a gust of autumn wind to sweep them away.
The Attendant Reports: 'The King is Coming!'
Xu You (a legendary hermit) washes his ears by the shore, Chao Fu (another legendary hermit) does not let his ox drink the water washed by Xu You. The attendant personally enters the imperial city, Zhao Zhou (a Chan master) only stays in the grass.
A Dog Has No Buddha-Nature
Qiu, born in the year of Yisi, is an enemy of the Sangha. Sharp teeth like swords and halberds, giving life and taking life has its reasons.
○ Three Poems by Chan Master Kuoan Yuan of Liangshan
A Woman Emerges from Samadhi (meditative state)
Can come out, but also cannot come out. Where does Samadhi arise from? Manjusri (Bodhisattva of Wisdom) goes to the Brahma Heaven, Wangming (another Bodhisattva) lightly snaps his fingers. Following the flow, one proceeds; encountering obstacles, one stops. Don't you see the falsely built Great Wall, but the trouble arises within one's own walls.
Puhua (a Chan monk) Has a Feast
Not mad, not crazy, running like smoke through the streets and alleys. Always remembers the feast in the monastery, constantly hanging it on his lips.
With a Phrase, Without a Phrase
Laughing heartily is not ordinary, laughing so hard that light shines from between the eyebrows. If not for Mingzhao (a Chan master) re-annotating it, the entire Sangha would have misunderstood.
○道場普明琳禪師二首
北斗藏身
五鳳樓前問洛陽。金鞭遙指御街長。春風是處華爭發。遊子年年憶故鄉。
晦堂拳頭
赤體更無藏隱處。黃龍未語先分付。若將見解上門來。他家自有通霄路。
○靈隱佛海遠禪師七首
勘婆
才拈折箭斷絃弓。隨手雙鵰落碧空。打鼓看來君不見。萬年松在祝融峰。
臨濟囑三聖
濃雲潑墨忽遮山。碎雨跳珠亂入船。卷地風來忽吹散。望湖樓下水如天。
風幡
不是風幡動。亦非人者心。自從胡亂后。淈腯到如今。
柏樹
靜鞭聲里駕頭來。緊握雙拳打不開。打得開。云壓香塵。何處是靜鞭聲里駕頭來。
楚王城畔
楚王城畔水東流。獨腳山魈趯氣毬。貪看六幺華十八。斷頭船子下揚州。
普眼不見普賢
飄飄一雁落寒空。步步追空覓雁蹤。踏破草鞋跟子斷。巍然獨坐大雄峰。
慈明水盆
暑往寒來春復秋。夕陽西去水東流。將軍戰馬今何在。野草閑華滿地愁。
○本寂靈光觀禪師三首
疏山造壽塔
冬瓜蘸雪未為淡。匠者三文淡最幽。淡最幽。天共白雲曉。水和明月流。
勘婆
趙州勘破老婆時。恰似青春三月
【現代漢語翻譯】 現代漢語譯本 道場普明琳禪師二首
北斗藏身
在五鳳樓前打聽洛陽的情況，遠遠地用金鞭指著長長的御街。春風吹拂，處處鮮花競相開放，漂泊在外的遊子年年思念故鄉。
晦堂拳頭
赤裸裸的，再也沒有可以隱藏的地方。黃龍禪師還沒開口，就已經預先交付了。如果有人帶著自己的見解上門來，他家自然有通往徹夜不眠的道路。
靈隱佛海遠禪師七首
勘婆
才拿起折斷的箭和斷了弦的弓，隨手一發，兩隻雕就落在了碧藍的天空中。打鼓的事情你沒看見嗎？萬年松就生長在祝融峰上。
臨濟囑三聖
濃厚的烏雲像潑墨一樣忽然遮住了山，細碎的雨點像跳動的珍珠一樣紛紛落入船中。一陣風吹來，忽然把烏雲吹散，在望湖樓下，湖水像天空一樣湛藍。
風幡
不是風在動，也不是幡在動，更不是人的心在動。自從胡亂以來，一直渾濁到現在。
柏樹
在靜鞭的聲音中，駕著車頭而來，緊緊握住雙拳卻打不開。如果能打開，云壓著香塵。哪裡才是靜鞭聲中駕著車頭而來的地方呢？
楚王城畔
楚王城邊，江水向東流淌。獨腳的山魈（傳說中的一種妖怪）踢著氣球。貪看歌舞，斷頭的船隻駛向揚州。
普眼不見普賢
一隻孤雁飄飄搖搖地落在寒冷的天空中，一步步追逐著天空尋找雁的軌跡。草鞋都走破了，鞋跟也斷了，卻依然巍然獨坐在大雄峰上。
慈明水盆
暑往寒來，春去秋來。夕陽西下，江水向東流淌。將軍的戰馬如今在哪裡呢？只有野草和閑花，滿地都是令人憂愁的景象。
本寂靈光觀禪師三首
疏山造壽塔
冬瓜蘸雪，還不能算是淡，工匠的三文錢，才是最幽遠的淡。淡到極處，天空與白雲一同明亮，水與明月一同流淌。
勘婆
趙州禪師勘破老婆的時候，恰似青春三月。
【English Translation】 English version Two Poems by Zen Master Puming Lin of Daocheng
Hiding in the Big Dipper
In front of the Five Phoenix Tower, I inquire about Luoyang. The golden whip points remotely to the long imperial street. The spring breeze makes flowers bloom everywhere. The traveler remembers his hometown every year.
Huitang's Fist
Naked, there is nowhere to hide. Before Huanglong (a Zen master) speaks, he has already entrusted it. If someone comes to the door with their own views, his family naturally has a road to all-night enlightenment.
Seven Poems by Zen Master Fohai Yuan of Lingyin
Examining an Old Woman
As soon as I pick up the broken arrow and the bow with a broken string, two eagles fall into the blue sky with a flick of my hand. Don't you see the drumming? The ten-thousand-year pine stands on Mount Zhurong.
Linji's Instructions to Sansheng
Thick clouds suddenly cover the mountain like splashed ink. Fine rain jumps like pearls into the boat. A gust of wind suddenly blows them away. Below Wanghu Tower, the water is like the sky.
Wind and Flag
It is not the wind that moves, nor the flag, nor the mind of man. Since the chaos, it has been turbid until now.
Cypress Tree
Driving the cart in the sound of the quiet whip, I clench my fists tightly but cannot open them. If I can open them, clouds press down on the fragrant dust. Where is the place where I drive the cart in the sound of the quiet whip?
Beside the City of King Chu
Beside the city of King Chu, the river flows eastward. A one-legged mountain goblin (Shānxiāo) kicks a ball. Greedy for watching the singing and dancing, the headless boat goes down to Yangzhou.
Puyan Does Not See Puxian
A lone goose flutters and falls into the cold sky, chasing its tracks step by step. The straw sandals are worn out, and the heels are broken, but he still sits majestically on the Great Hero Peak (Daxiong Feng).
Ciming's Water Basin
Summer goes and winter comes, spring returns and autumn arrives. The setting sun goes down in the west, and the river flows eastward. Where are the general's warhorses now? Only wild grass and idle flowers fill the ground with sorrow.
Three Poems by Zen Master Lingguang Guan of Shanshan
Building a Longevity Pagoda at Shushan
A winter melon dipped in snow is not yet bland. The craftsman's three coins are the most profound blandness. The most profound blandness: the sky is bright with white clouds, and the water flows with the bright moon.
Examining an Old Woman
When Zen Master Zhaozhou (a Zen master) examined the old woman, it was just like the third month of spring.
里。陌上游人爭看華。鷓鴣啼處誰相委。
僧問黃龍南禪師。不去不來時如何。曰。華岳三峰頭倒卓。云。卻去卻來時如何。曰。風吹柳絮毛毬輥。
冰雪肌膚西舍女。梳妝巧巧𦘕雙眉。傍人筆力強傳寫。戶外如何見得伊。
○鼓山蒙庵岳禪師四首
勘婆
本是山中人。愛說山中話。五月賣松風。人間恐無價。
七賢女游尸陀林
無根樹子一株。山翁不費誅鋤。錘碎千年桃核。不須綠木求魚。
無陰陽地一片。明明賣貴買賤。死屍無處活埋。露出三頭兩面。
不響山谷一所。透出千門萬戶。清曉一聲杜䳌。勸人不如歸去。
○萬年閑禪師二首
世尊拈華
雪壓怪松露。風高野渡橫。將謂眾生苦。更有苦眾生。
乾峰示眾。舉一不得舉二
相見不須嗔。君窮我亦貧。謂言侵早起。更有夜行人。
○靈巖安禪師四首
文殊白槌
法王法令沒周遮。一片虛凝絕點瑕。槌下不開諸聖眼。幾多騏驥困鹽車。
野狐
百丈堂前辨野狐。紫羅帳里撒真珠。誰家別館池塘里。一對鴛鴦水上浮。
國師三喚侍者
一段風光𦘕不成。洞房深處暢予情。頻呼小玉元無事。只要檀郎認得聲。
三平
【現代漢語翻譯】 現代漢語譯本 田野小路上，遊人爭相觀賞盛開的鮮花。鷓鴣鳥啼叫的地方，有誰能真正理解它的心意呢？
有僧人問黃龍南禪師：『不去不來的時候，是怎樣的？』禪師回答：『華山的三座山峰，峰頭倒立。』僧人又問：『卻去卻來的時候，又是怎樣的？』禪師回答：『風吹柳絮，像毛線球一樣滾動。』
她有著冰雪般的肌膚，是西邊鄰家的女子，巧妙地梳妝打扮，描畫著彎彎的眉毛。旁邊的人用筆墨極力描繪她的美麗，但隔著門戶外，又如何能真正見到她的風采呢？
鼓山蒙庵岳禪師四首
勘婆
我本是山中的人，喜歡說山中的話。五月里賣松樹間的清風，恐怕人間沒有能衡量它的價值。
七賢女游尸陀林（墳場）
沒有根的樹苗一株，山翁也不用費力去砍伐鋤掉。錘碎千年的桃核，不需要到綠色的樹木中去尋找魚。
沒有陰陽的一片土地，明明是高價賣出低價買進。死屍沒有地方可以活埋，露出了三頭兩面。
不發出聲響的山谷一個，卻能穿透千家萬戶。清晨一聲杜鵑的啼叫，勸人不如早點歸去。
萬年閑禪師二首
世尊拈華（釋迦牟尼佛拈花微笑的典故）
雪壓著奇特的松樹顯露出枝幹，狂風吹過野外的渡口顯得更加荒涼。本以為眾生的苦難已經夠多了，沒想到還有更苦的眾生。
乾峰示眾，舉一不得舉二（禪宗公案，意指不可執著于單一的理解）
（如果）相見，也不必生氣，你窮我也貧。以為自己起得夠早了，沒想到還有更早起來趕路的人。
靈巖安禪師四首
文殊白槌（文殊菩薩以木槌敲擊，警醒大眾）
法王的法令沒有絲毫遮掩，一片虛空凝結，沒有一點瑕疵。木槌敲擊之下，卻不能開啟那些聖人的眼睛，多少良馬被困在運鹽的車上。
野狐
百丈禪師的講堂前，辨別野狐禪。在華麗的紫羅帳里，撒下真正的珍珠。不知是誰家的別館池塘里，一對鴛鴦在水上嬉戲。
國師三喚侍者（國師多次呼喚侍者）
這美好的風光難以描繪，在深深的洞房裡，盡情地抒發我的情感。多次呼喚小玉，其實並沒有什麼事，只是要讓我的愛人能夠認出我的聲音。
三平（地名，也指三平義忠禪師）
【English Translation】 English version In the fields, travelers compete to admire the blooming flowers. In the place where the partridge sings, who can truly understand its heart?
A monk asked Zen Master Huanglong Nan: 'What is it like when neither going nor coming?' The Zen Master replied: 'The three peaks of Mount Hua stand upside down.' The monk then asked: 'What is it like when both going and coming?' The Zen Master replied: 'The wind blows willow catkins, rolling like woolen balls.'
She has skin like ice and snow, the girl from the western neighbor's house, skillfully dressing up and painting her curved eyebrows. People nearby try hard to depict her beauty with brush and ink, but how can they truly see her charm from outside the door?
Four Poems by Zen Master Meng'an Yue of Gushan
Kanpo
I am originally a person from the mountains, and I like to speak of mountain affairs. Selling the wind through the pines in the fifth month, I fear that there is no price for it in the human world.
Seven Virtuous Women Visiting the Shitorin (Cemetery)
A rootless tree seedling, the mountain old man does not bother to chop or hoe it. Hammering the thousand-year-old peach pit, there is no need to seek fish in green wood.
A piece of land without yin and yang, clearly selling high and buying low. There is no place to bury the dead corpse alive, revealing three heads and two faces.
A valley that makes no sound, yet penetrates thousands of households. The cuckoo's cry at dawn advises people to return home sooner rather than later.
Two Poems by Zen Master Wannian Xian
The World Honored One Twirling a Flower (referring to the story of Shakyamuni Buddha silently showing a flower)
Snow presses down on strange pines, revealing their branches; a high wind makes the wild ferry crossing seem even more desolate. I thought the suffering of sentient beings was already great enough, but I didn't expect there to be even more suffering.
Qianfeng Addressing the Assembly, Mentioning One, You Must Not Mention Two (a Zen koan, meaning one should not be attached to a single understanding)
If we meet, there is no need to be angry; you are poor, and so am I. Thinking I got up early enough, I didn't expect there were people traveling even earlier.
Four Poems by Zen Master Lingyan An
Manjusri Striking the Gavel (Manjusri Bodhisattva strikes the wooden gavel to awaken the assembly)
The Dharma King's decree has no concealment, a piece of emptiness congeals, without a single flaw. The gavel strikes, yet cannot open the eyes of those sages; how many fine steeds are trapped in salt carts.
Wild Fox
In front of Zen Master Baizhang's hall, distinguishing wild fox Zen. Inside the magnificent purple silk tent, scattering genuine pearls. I wonder whose villa's pond it is, where a pair of mandarin ducks play on the water.
The National Teacher Calling the Attendant Three Times (The National Teacher repeatedly calls the attendant)
This beautiful scenery is difficult to depict; in the deep boudoir, I freely express my feelings. Calling Xiaoyu many times, there is actually nothing to do, just wanting my lover to recognize my voice.
Sanping (place name, also refers to Zen Master Sanping Yizhong)
見石鞏
解劈當胸箭。因何只半人。為從途路曉。所以不全身。
○天童應庵華禪師三首
女子出定
出得出不得。滿面是埃塵。愁人莫向愁人說。說向愁人愁殺人。
風幡
大海波濤涌。千江水逆流。龍王宮殿里。不見一人游。
香嚴上樹
故園春色在枝頭。惱亂春風卒未休。無事晚來江上望。三三兩兩釣魚舟。
○雁山枯木元禪師二首
香嚴貧
無地無錐未是貧。知無尚有守無身。儂家近日貧來甚。不見當初貧底人。
竹篦
不觸又不背。徒勞生擬議。開口更商量。白雲千萬里。
○東林卍庵顏禪師八首
祖師曰。佛說一切法。為度一切心
牛頭菩薩面。馬面夜叉頭。不作五逆罪。快樂百無憂。
勘婆
四海同一家。萬口同一舌。趙州勘婆子。有理向誰說。
首山竹篦
罵他還自罵。嗔他還自嗔。戒之。慎之。出乎爾者。反乎爾者也。
雲門露
椎鑼擂鼓轉船頭。席捲波翻喊激流。洗腳上船乘快便。順風相送下揚州。
芭蕉拄杖
相罵饒汝接觜。相唾饒汝潑水。等閑摸著蛇頭。拍手啰啰哩哩。
楞嚴妙性圓明。離諸名相
一錢為本萬錢利。
【現代漢語翻譯】 現代漢語譯本 見石鞏
解開劈面而來的箭，為何只剩半個人？因為是從途中領悟，所以不能保全自身。
○天童應庵華禪師三首
女子出定
出了定，卻又出不去，滿面都是塵埃。憂愁的人不要向憂愁的人傾訴，傾訴了只會讓憂愁的人更加憂愁。
風幡
大海波濤洶涌，千江之水倒流。龍王的宮殿里，看不見一個人遊動。
香嚴上樹
故鄉的春色還在枝頭，惱人的春風始終沒有停歇。傍晚無事時在江邊眺望，三三兩兩的釣魚船。
○雁山枯木元禪師二首
香嚴貧
沒有立錐之地還不算貧窮，知道無還有個守護無的身。我近日來貧窮得厲害，看不見當初貧窮的那個人。
竹篦（一種禪宗用具）
不迎合也不違背，徒勞地產生猜測和議論。開口再商量，白雲已在千萬里之外。
○東林卍庵顏禪師八首
祖師說：佛說一切法，為度一切心
牛頭菩薩的面孔，馬面夜叉的頭。不做五逆之罪，快樂無憂。
勘婆
四海之內如同一個家，萬人口中如同同一條舌頭。趙州勘婆子，有理向誰訴說？
首山竹篦（禪宗用具）
罵他還等於罵自己，嗔他還等於嗔自己。要警惕啊，要謹慎啊！從你那裡發出的，最終會回到你那裡。
雲門露
敲鑼打鼓轉動船頭，捲起波浪，呼喊著激流勇進。洗腳上船，乘坐得既快又方便，順風相送，直下揚州。
芭蕉拄杖
爭吵打罵，任你接話還嘴；互相唾罵，任你潑水反擊。不小心摸到了蛇頭，拍手歡笑。
楞嚴妙性圓明，離諸名相
一錢為本，賺取萬錢的利潤。
【English Translation】 English version Seeing Shigong (name of a Zen master)
The arrow aimed at the chest is deflected. Why only half a person remains? Because enlightenment came midway, so the whole body could not be preserved.
○ Three Poems by Zen Master Ying'an Hua of Tiantong
Woman Emerging from Samadhi
Emerging, yet unable to emerge completely, the face is covered in dust. A sorrowful person should not speak to another sorrowful person, for speaking to them will only increase their sorrow.
Wind and Flag
The great sea surges with waves, and the waters of a thousand rivers flow backward. In the Dragon King's palace, not a single person is seen swimming.
Xiangyan (name of a Zen monk) Climbing a Tree
The spring scenery of the old garden remains on the branches, and the vexing spring breeze has not yet ceased. In the evening, with nothing to do, I gaze upon the river, where fishing boats drift in twos and threes.
○ Two Poems by Zen Master Kobo Gen of Yanshan
Xiangyan's Poverty
To have no land or awl is not yet poverty. To know 'no' still implies guarding a 'no-self'. My poverty has recently become extreme; I cannot see the person who was originally poor.
Bamboo Scepter
Neither touching nor opposing, it is futile to generate speculation and debate. If you open your mouth to discuss it further, the white clouds are already ten thousand miles away.
○ Eight Poems by Zen Master Wan'an Yan of Donglin
The Patriarch said: The Buddha speaks all dharmas to liberate all minds.
The face of a bull-headed Bodhisattva, the head of a horse-faced Yaksha. Without committing the five rebellious acts, there is joy and no worry.
Examining the Old Woman
The four seas are like one family, and ten thousand mouths are like one tongue. Zhao Zhou (name of a Zen master) examines the old woman; to whom can she speak reason?
Shoushan's Bamboo Scepter
To scold him is to scold oneself, to be angry with him is to be angry with oneself. Be vigilant, be cautious! What comes from you will return to you.
Yunmen's Dew
Beating gongs and drums, turning the bow of the boat, rolling up the waves, shouting and urging forward through the rapids. Washing feet and boarding the boat, riding swiftly and conveniently, the favorable wind sends us straight down to Yangzhou.
Plantain Staff
If you argue and scold, I'll let you retort; if you spit at me, I'll let you splash water back. Carelessly touching the snake's head, clapping hands and laughing.
The Wondrous Nature of the Shurangama, Perfect and Luminous, Apart from All Names and Forms
One coin as capital, earning ten thousand coins in profit.
富不足而貧有餘。換骨奪胎些子藥。輸他潘閬倒騎驢。
南泉油糍
騎虎穿市過。把火去偷豬。主人開眼睡。並舍叫失驢。
臘月火燒山
臘月火燒山。苦口是黃蓮。相將歲除夜。竇八布衫穿。大可憐。把手入黃泉。
○雪竇聞庵宗禪師三首
虔侍者
石人不怕師子吼。須彌頂上翻筋斗。滄溟竭盡正二更。生鐵崑崙云外走。
香嚴擊竹
粥飯隨時養病軀。本無迷悟可關渠。無端擊著庵前竹。直至如今在半途。
二祖得髓
弟昆各自逞功能。獨有家兄徹骨貧。三拜起來無一語。鼻孔累垂蓋上唇。
○善權智禪師五首
五王子
誕生
貴胤生時輪擬空。玎珰玉珮處東宮。月堂轉側朝君父。直扣堯階卻借功。
朝生
學問詩書德行全。金門投䇿紫微班。臺星不自離蓑釣。那得寅昏奉聖顏。
末生
貧來今日極清虛。悲喜寥寥一物無。便欲升爲九包鳳。依稀云樹月巢孤。
化生
帝命傳來下九天。禁城中外化新宣。回途復妙持金印。正令曾無一字傳。
內生
鳳勢龍驤大丈夫。天然尊貴六宮殊。苔封寶殿無人侍。造次凡眸識得無。
○狼山蘿庵溫禪師五首
五
【現代漢語翻譯】 現代漢語譯本：
財富不足而貧窮卻有剩餘。想要脫胎換骨，需要一些特別的藥。否則就像潘閬（Pan Lang）一樣倒騎驢。
南泉油糍（Nanquan You Ci，一種油炸糍粑）：
如同騎著老虎穿過鬧市。又像點著火去偷豬。主人明明睜著眼睛睡覺。整個村子都在叫喊丟失了驢。
臘月火燒山：
臘月里火燒山。像黃連一樣苦口。大家一起過除夕夜。竇八（Dou Ba）穿著破舊的布衫。真可憐啊。最終還是把手伸向了黃泉。
雪竇聞庵宗禪師三首：
虔侍者：
石人（Shi Ren）不怕獅子的吼叫。在須彌山（Sumeru）頂上翻跟頭。即使滄海枯竭也在二更時分。生鐵鑄成的崑崙山（Kunlun）在云外奔走。
香嚴擊竹：
每天用粥飯來養活生病的身體。本來就沒有迷悟可以牽扯其中。無緣無故地敲擊庵前的竹子。直到如今，聲音還在半途迴響。
二祖得髓：
兄弟們各自施展功能。只有家兄徹底貧窮。三拜之後一言不發。鼻孔低垂幾乎蓋住了上唇。
善權智禪師五首：
五王子：
誕生：
高貴的後代出生時，命運就註定不平凡。叮噹作響的玉珮在東宮閃耀。在月堂里轉身侍奉君父。直接登上朝廷的臺階，還需要藉助外力。
朝生：
學問、詩書、德行都很完美。在金門投書獻策，位列紫微星的班列。如果不是臺星離開了蓑衣和魚竿。怎麼能在寅時和昏時侍奉君王。
末生：
貧窮到了今天，內心極其空虛。悲傷和喜悅都消失了，什麼都沒有。即使想要升爲九包鳳（Jiu Bao Feng，比喻高官厚祿），也只是像雲中的樹和月下的鳥巢一樣孤獨。
化生：
皇帝的命令從九天上傳下來。整個京城內外都在宣讀新的詔令。回去后又巧妙地掌握了金印。真正的命令從來沒有用文字傳達。
內生：
像鳳凰一樣有氣勢，像龍一樣有精神，真是個大丈夫。天生尊貴，在六宮中與衆不同。長滿青苔的寶殿里沒有人侍奉。隨便用凡人的眼睛能認出他嗎？
狼山蘿庵溫禪師五首：
五
【English Translation】 English version:
Richness is insufficient, but poverty has surplus. To transform oneself completely, one needs some special medicine. Otherwise, one will be like Pan Lang (a historical figure) riding a donkey backward.
Nanquan You Ci (Nanquan Fried Rice Cake):
Like riding a tiger through the market. Like stealing a pig with a torch. The owner sleeps with his eyes open. The whole village shouts about a lost donkey.
Burning the Mountain in the Twelfth Lunar Month:
Burning the mountain in the twelfth lunar month. Bitter like Coptis chinensis (Huang Lian). Everyone celebrates the New Year's Eve together. Dou Ba (a person's name) wears a worn-out cloth shirt. How pitiful. Eventually, he reaches out to the Yellow Springs (the land of the dead).
Three Poems by Zen Master Xuedou Wen'an Zong:
The Devout Attendant:
The stone man (Shi Ren) is not afraid of the lion's roar. Somersaults on the summit of Mount Sumeru (Sumeru). Even if the vast ocean dries up, it's still the second watch of the night. The iron-cast Kunlun Mountain (Kunlun) runs beyond the clouds.
Xiangyan Striking the Bamboo:
Nourishing the sick body with congee and rice every day. Originally, there was no delusion or enlightenment to be involved. For no reason, striking the bamboo in front of the hermitage. Until now, the sound still echoes halfway.
The Second Patriarch Obtaining the Marrow:
The brothers each display their abilities. Only the elder brother is completely poor. After three bows, he says nothing. His nostrils droop down, almost covering his upper lip.
Five Poems by Zen Master Shanquan Zhi:
The Five Princes:
Birth:
When the noble offspring is born, their fate is destined to be extraordinary. The tinkling jade pendants shine in the Eastern Palace. Turning and serving the monarch in the Moon Hall. Directly ascending the steps of the court still requires external assistance.
Born in the Morning:
Learning, poetry, and virtue are all perfect. Submitting strategies at the Golden Gate, ranked in the ranks of the Ziwei stars. If the Taixing star had not left his raincoat and fishing rod. How could he serve the monarch in the Yin and Hun hours?
Born Last:
Poverty has reached its extreme emptiness today. Sadness and joy have disappeared, and there is nothing. Even if one wants to be promoted to Jiu Bao Feng (Nine-Wrapped Phoenix, a metaphor for high rank and generous salary), one is only as lonely as a tree in the clouds and a bird's nest under the moon.
Born by Transformation:
The emperor's decree is transmitted from the Ninth Heaven. The entire capital, inside and outside, is proclaiming the new edict. After returning, he skillfully holds the golden seal. The true command has never been conveyed in words.
Born Internally:
With the momentum of a phoenix and the spirit of a dragon, truly a great man. Naturally noble, different from the others in the Six Palaces. No one serves in the moss-covered palace. Can ordinary eyes recognize him casually?
Five Poems by Zen Master Langshan Luo'an Wen:
Five
位
正中偏。玉兔金烏落二邊。丫角童兒騎黑象。三更穿過御樓前。
偏中正。過房之子初受命。金剛腳下崑崙奴。腰間也佩毗盧印。
正中來。無著當年訪善財。琉璃盤裡藏明月。異草山華處處開。
兼中至。不歷僧祇超十地。雖然踏著舊家鄉。更須知有深深意。
兼中到。天寒大雪長安道。五陵才子錦袍新。馬蹄亂踏瓊瑤草。
○國清簡堂機禪師四首
魯祖面壁
葉落崗頭一望長。幾莖喬木倚斜陽。曾經巴峻猿啼處。鐵打心肝寸斷腸。
嚴楞吾不見時
隔林彷彿聞機杼。知有人家在翠微。及至入門親見了。元來只是小兒戲。
斬貓
青蛇提起氣腥臊。幾個男兒有痛毛。直下血流猶未覺。舉頭還見鐵山高。
夾山境話
東西南北無門戶。大地山河不覆藏。今夜碧天云腳盡。一鉤月掛幾人腸。
○焦山或庵體禪師七首
金剛經三心
三清道士無仙骨。八教阇梨毀梵書。黑添崑崙舞華鼓。天親無著暗嗟吁。
婆子燒庵
不見人斑見虎斑。算來莫愿見人斑。虎斑見后通迴避。唯有人斑近最難。
南泉油糍
渾身無處著。驛路倒騎驢。覽盡瀟湘景。和船入𦘕圖。
南泉三世諸佛
【現代漢語翻譯】 現代漢語譯本 位
正中偏。太陽（金烏）和月亮（玉兔）分別落在兩邊。紮著丫角的小孩騎著黑象，在三更時分穿過皇宮門前。
偏中正。被過繼的兒子初次接受命令。金剛腳下的崑崙奴，腰間也佩戴著象徵佛法力量的毗盧印。
正中來。無著菩薩當年拜訪善財童子。琉璃盤裡藏著明月，奇特的草和山花處處開放。
兼中至。不經歷漫長的修行就能超越十地菩薩的境界。雖然踏著舊時的家鄉，更要知道其中有更深遠的意義。
兼中到。寒冷的天氣，長安的道路上飄著大雪。五陵的才子穿著嶄新的錦袍，馬蹄胡亂地踐踏著潔白的雪地。
國清簡堂機禪師四首
魯祖面壁
樹葉飄落在山崗上，放眼望去一片空曠。幾棵高大的樹木依靠著夕陽。曾經是巴地山谷猿猴啼叫的地方，鐵石般的心肝也寸斷肝腸。
嚴楞吾不見時
隔著樹林，隱約聽到織布的聲音，知道有人家住在翠綠的山中。等到進入家門親眼看見，原來只是小孩子的遊戲。
斬貓
提起青蛇，氣味腥臭難聞。有幾個男兒真正感到痛惜？直到鮮血流淌還未覺醒，抬頭仍然看見高聳的鐵山。
夾山境話
東西南北沒有門戶，整個大地山河沒有遮掩隱藏。今夜萬里無雲，一彎月亮牽動多少人的愁腸。
焦山或庵體禪師七首
金剛經三心
三清道士沒有成仙的骨頭，八教的法師毀壞佛經。黑色的崑崙奴敲著華麗的鼓，天親（Vasubandhu）和無著（Asanga）暗自嘆息。
婆子燒庵
沒看見人身上的斑紋，卻看見了老虎身上的斑紋。算起來不要希望看見人身上的斑紋。看見老虎身上的斑紋后還能躲避，只有人身上的斑紋最難躲避。
南泉油糍
渾身上下沒有可以依靠的地方，在驛道上倒騎著驢。看遍了瀟湘的景色，連人帶船進入了畫中。
南泉三世諸佛
【English Translation】 English version Positions
Right within the deviated. The jade rabbit (moon) and golden crow (sun) fall on either side. A child with tufted hair rides a black elephant, passing through the imperial palace gate at the third watch.
Deviated within the right. An adopted son receives his first command. A Kunlun slave stands at the feet of a Vajra, wearing a Vairocana seal on his waist.
Right from within. Asanga (Wuzhu) visited Sudhana (Shancai) in the past. A bright moon is hidden in a crystal plate, and exotic grasses and mountain flowers bloom everywhere.
Arriving through the combined. Surpassing the ten Bhumis (ten stages of Bodhisattva development) without going through countless kalpas (aeons). Although treading on the old homeland, one must know that there is a deeper meaning.
Reaching through the combined. The weather is cold, and the road to Chang'an is covered in heavy snow. The talented scholars of Wuling wear new brocade robes, and their horses' hooves trample the jade-like snow.
Four Poems by Chan Master Jian Tangji of Guoqing Temple
Bodhidharma Facing the Wall
Leaves fall on the hilltop, stretching far into the distance. A few tall trees lean against the setting sun. Once a place where gibbons cried in the Ba ravine, a heart of iron and stone is torn apart.
When Yan Lengwu is not seen
Faintly hearing the sound of a loom through the forest, knowing that there are houses in the verdant mountains. But when you enter the door and see it for yourself, it turns out to be just child's play.
Chopping the Cat
Raising the green snake, the smell is fishy and foul. How many men truly feel the pain? Even when blood flows, they are not awakened, and when they look up, they still see the towering Iron Mountain.
Jiasan's State of Mind
There are no gates in the east, west, south, and north. The entire earth and rivers are not covered or hidden. Tonight, the clouds have cleared from the blue sky, and a crescent moon hangs, stirring the hearts of many.
Seven Poems by Chan Master Huo'an Ti of Jiaoshan
The Three Minds in the Diamond Sutra
Taoist priests of the Three Purities have no immortal bones, and Dharma masters of the Eight Teachings destroy Buddhist scriptures. The black Kunlun slave beats the ornate drum, and Vasubandhu (Tianqin) and Asanga (Wuzhu) sigh secretly.
The Old Woman Burning Down the Hermitage
Not seeing the spots on people, but seeing the spots on tigers. It's better not to see the spots on people. After seeing the spots on tigers, you can still avoid them, but the spots on people are the hardest to avoid.
Nanquan's Fried Rice Cake
There is nowhere to rely on the whole body, riding a donkey backward on the post road. Having seen all the scenery of Xiaoxiang, entering the painting with the boat.
Nanquan's Buddhas of the Three Worlds
不知有
越鳥巢南枝。胡馬嘶北風。貍奴並白牯。寸步不曾通。千山都坐斷。萬派盡朝東。天王才合掌。那吒撲帝鐘。
倩女離魂
假使百千劫。所作業不忘。因緣會遇時。果報還自受。
維摩觀身實相。觀佛亦然
眼空四海恣縱橫。鼻孔遼天信腳行。拏得電光為火把。卻來日午打三更。
三十六萬億一十一萬九千五百同名同號阿彌陀佛。
竹溪煙絕雨才通。無數深紅間淺紅。山店落英春寂寂。青旗吹動柳華風。
○玉泉窮谷璉禪師三首
德山見龍潭
南來本欲破邪說。紙燈滅處難分雪。踏著秤錘硬似鐵。錯認烏龜喚作鱉。
新婦騎驢
新婦騎驢阿家牽。草里尋常萬萬千。誰在後兮誰在先。不須特地苦加鞭。
麻三斤
驢尾豬頭牛腳跡。三斤麻子露訊息。志公杖頭剪刀尺。從來雨下階頭濕。
○文殊能禪師二首
臘月火燒山
巢知風。穴知雨。可憐謝三郎。月中自搖櫓。
麻三斤
現前三昧。料水打碓。漏泄天機。失錢遭罪。
○開善密庵謙禪師七首
央崛產難
賢聖劫來未魯殺。而今斷這一刀休。果然葛怛胸中落。笑殺靈山老比丘。
女子出定
四個沒意
智漢。做處總無畔岸。一狀領過階前。與伊據款結案。
百丈卷席
浩浩長江際碧空。片帆高掛便乘風。快哉不費纖毫力。萬里家鄉咫尺通。
即心即佛
誰家飯掛空梁。指與小兒令看。解開即是灰囊。當下命根便斷。
非心非佛
賣盡田園徹骨貧。不知何處可容身。樓頭浪蕩無拘撿。鐵笛橫吹過洞庭。
不是心。不是佛。不是物
華岳三峰翠插天。上頭無路可躋攀。不知誰有神仙手。折取峰頭十丈蓮。
心不是佛。智不是道
太平時節歲豐盈。旅不赍糧戶不扄。官路無人夜無月。唱歌歸去恰三更。
○西禪此庵靜禪師一首
竹篦
千山鳥影滅。萬里人跡絕。孤舟箬笠翁。獨釣寒江雪。
○長蘆且庵仁禪師一首
靈云桃華。玄沙未徹
多方竊得破衣裳。壁倒籬坍沒處藏。更有一般無賴漢。不曾同伴要分贓。
○凈慈水庵一禪師二首
話墮
二八佳人美態嬌。繡衣輕整暗香飄。偷身華圃徐徐立。引得黃鶯下柳條。
慈明水盆
家山指出路非遙。萬仞嵯峨插碧霄。一片白雲橫谷口。幾多歸鳥盡迷巢。
○德山涓禪師二首
狗子無佛性
狗子佛性無。門上釘桃符。
【現代漢語翻譯】 現代漢語譯本 智漢（Zhi Han）：所作所為沒有邊際。用一種狀態來領悟超越眼前的一切，並以此為依據來了結案件。
百丈卷席（Baizhang Juanxi）：浩瀚的長江連線著碧藍的天空，一片揚起的風帆順風而行。多麼暢快，不費一絲力氣，就能在萬里之外的家鄉咫尺可達。
即心即佛（Jixin Jifo）：誰家的飯掛在空樑上？指給小孩讓他看。一旦理解了，那不過是個灰囊。當下，生命的根源便斷絕。
非心非佛（Feixin Feifo）：賣盡田地，徹底貧困。不知道哪裡可以容身。在樓上放蕩不羈，無所顧忌。橫吹鐵笛，飄過洞庭湖。
不是心，不是佛，不是物：華山的三座山峰翠綠地插入天空。上面沒有路可以攀登。不知道誰有神仙的手，能折取峰頂十丈高的蓮花。
心不是佛，智不是道：太平盛世，年年豐收。旅客不用攜帶糧食，百姓不用閂門。官道上沒有人，夜晚沒有月亮。唱歌回家，恰好是三更時分。
○西禪此庵靜禪師一首
竹篦（Zhubi）：千山萬壑，鳥的影子都消失了，萬里之遙，人的足跡也斷絕了。只有一位孤單的漁翁，戴著斗笠，獨自在寒冷的江面上垂釣。
○長蘆且庵仁禪師一首
靈云桃華（Lingyun Taohua），玄沙未徹（Xuansha Weiche）：想方設法偷來破舊的衣裳，墻壁倒塌，籬笆也坍塌了，沒有地方可以躲藏。更有一種無賴漢，不曾一起經歷，卻要來分贓。
○凈慈水庵一禪師二首
話墮（Huaduo）：二八年華的佳人，姿態嬌美。輕輕整理繡衣，暗香飄動。偷偷地站在花園裡，慢慢地站立，引得黃鶯飛下柳條。
慈明水盆（Ciming Shuipen）：指出的家鄉路並不遙遠，萬仞高山聳立，插入碧霄。一片白雲橫在山谷口，多少歸巢的鳥兒都迷失了方向。
○德山涓禪師二首
狗子無佛性（Gouzi Wufoxing）：狗子沒有佛性，門上釘上桃符。
【English Translation】 English version Zhi Han: What is done has no bounds. Use one state to comprehend beyond what is before you, and use this as the basis to conclude the case.
Baizhang Rolls Up the Mat: The vast Yangtze River connects to the blue sky, a sail is hoisted high and rides the wind. How delightful, without spending a bit of effort, the hometown thousands of miles away is within reach.
The Mind Itself is Buddha: Whose meal is hanging on the empty beam? Point it out to the child and let him look. Once understood, it is just an ash bag. At that moment, the root of life is cut off.
Neither Mind nor Buddha: Selling all the fields and gardens, utterly impoverished. I don't know where to find a place to live. Being dissolute and unrestrained in the tower. Playing the iron flute horizontally, drifting past Dongting Lake.
Not Mind, Not Buddha, Not Thing: The three peaks of Mount Hua pierce the sky with green. There is no road to climb to the top. I wonder who has the hand of a celestial being to pluck a ten-foot lotus from the peak.
The Mind is Not Buddha, Wisdom is Not the Dao: In times of peace and prosperity, the years are bountiful. Travelers do not carry food, and households do not bolt their doors. There is no one on the official road, and no moon at night. Singing and returning home, it is just the third watch.
○ A poem by Zen Master Ci'an Jing of Xichan
Bamboo Broom: In thousands of mountains, the shadows of birds disappear; for thousands of miles, the traces of people are cut off. Only a solitary old fisherman, wearing a straw hat, is fishing alone on the cold river snow.
○ A poem by Zen Master Qie'an Ren of Changlu
Lingyun's Peach Blossoms, Xuansha Not Thorough: Trying every means to steal tattered clothes, the walls have collapsed, and the fences have also collapsed, there is nowhere to hide. There is also a rogue who has not experienced it together but wants to share the spoils.
○ Two poems by Zen Master Shui'an of Jingci
Falling Words: A beautiful woman of sixteen, with a charming posture. Lightly arranging her embroidered clothes, a subtle fragrance wafts. Secretly standing in the flower garden, slowly standing, attracting the orioles to fly down to the willow branches.
Ciming Water Basin: The pointed-out road to the hometown is not far, ten thousand Ren high mountains stand tall, piercing the blue sky. A white cloud lies across the mouth of the valley, how many returning birds have lost their way.
○ Two poems by Zen Master Juan of Deshan
A Dog Has No Buddha-Nature: A dog has no Buddha-nature, nail peach charms on the door.
邪魔並百怪。一見便消除。
三聖逢人即出
乍雨乍晴山裡寺。或來或去洞中雲。滿天星月明如晝。此境此時誰欲分。
○薦福退庵休禪師四首
興化勘同參
恰如劊子氣雄豪。便向咽喉下一刀。五臟肝心皆砉出。方知王法不相饒。
一口吸盡西江水
凈裸裸。赤灑灑。沒可把。喏。可知禮也。
廣額屠兒放下屠刀
放下屠刀處。棒打不回頭。云自帝鄉去。水歸江漢流。
狗子無佛性
趙州門前。毒蛇當路。踏著咬你。退步退步。
○劍門分禪庵主六首
勘婆
臺山一路絕纖埃。無限英靈被活埋。拊掌高歌天地闊。趙州親到勘婆來。
臨濟四喝
是非穿鑿不相干。四喝諸方莫錯看。六道四生平等法。牧童吹笛過前山。
興化勘同參
長松不改四時青。縱奪當機幾個明。陣敗不禁苕帚掃。眼中瞳子面前人。
女子出定
鵲鴉午夜破云飛。寶印無私孰解提。若道罔明能出定。是人㧞舌入阿鼻。
風幡
非風幡動唯心動。踏雪貧兒徹骨寒。在聖在凡誰改變。蝍蟟嚼碎䥫圍山。
○資壽尼無著道人二首
產難
不遲一步。不疾一刻。明眼衲僧。如何會得。粉骨
【現代漢語翻譯】 現代漢語譯本 邪魔和各種妖怪，一見到（佛法）就立刻消除。
三聖（指佛、法、僧）遇到有緣人就顯現。
時而下雨時而放晴，山裡的寺廟若隱若現；時而來時而去，洞中的雲彩飄忽不定。滿天的星月明亮如白晝，此情此景有誰願意分享？
○薦福退庵休禪師四首
興化（禪師名）勘驗同參（一同參學的道友）
恰如劊子手氣勢雄豪，便向（罪犯）咽喉下一刀。五臟肝心都被迅速取出，才知道王法的嚴厲不容饒恕。
一口吸盡西江水
乾乾淨淨，赤裸裸，沒有什麼可以執著。喏（表示應答），可知（這就是）禮也。
廣額屠兒放下屠刀
放下屠刀的地方，（即使）棒打也不回頭。雲彩從帝鄉飄去，江水歸入長江和漢水。
狗子無佛性
趙州（禪師名）門前，毒蛇擋住了去路。踩著（它）會咬你，退步，退步。
○劍門分禪庵主六首
勘婆（勘驗老婦）
臺山（佛教名山）一路絕無纖塵，無數英靈被活埋。拍手高歌，天地如此廣闊，趙州（禪師）親自來勘驗老婦。
臨濟（禪師名）四喝
是非穿鑿與（我）不相干，四喝（的真意）諸位不要錯看。六道四生（一切眾生）平等，牧童吹著笛子從前山走過。
興化（禪師名）勘同參（一同參學的道友）
長松不改變四季的青翠，（在）縱奪（之際）有幾人能明白？陣勢潰敗不禁笤帚掃蕩，（就在）眼中瞳子面前人。
女子出定
喜鵲烏鴉在午夜驚飛，寶印（佛法）無私有誰能領會？如果說罔明（女子名）能夠出定，這人（說這話的人）就要被拔舌入阿鼻（地獄）。
風幡
不是風動，不是幡動，是（你）的心在動。踏雪的窮孩子徹骨寒冷。在聖在凡（真理）誰能改變？蝍蟟（一種蟲子）也能嚼碎鐵圍山。
○資壽尼無著道人二首
產難
不遲一步，不快一刻。明眼的衲僧（僧人），如何領會？粉身碎骨。
【English Translation】 English version Demons and all kinds of monsters vanish immediately upon seeing (the Dharma).
The Three Jewels (Buddha, Dharma, Sangha) appear to those with affinity.
Sometimes raining, sometimes sunny, the mountain temple appears and disappears; sometimes coming, sometimes going, the clouds in the cave drift unpredictably. The sky full of stars and moon is as bright as day. Who would want to share this scene and moment?
○ Four Poems by Chan Master Xiū of Tuian Temple in Jianfu
Xinghua (Chan master's name) Examining Fellow Practitioners
Just like an executioner with imposing aura, he swiftly brings down the knife on the throat. The five viscera and heart are quickly removed, only then one realizes the strictness of the king's law allows no leniency.
Swallowing the Entire West River in One Gulp
Completely clean, utterly naked, nothing to grasp. '喏' (an interjection indicating acknowledgement), one knows (this is) propriety.
The Butcher with a Broad Forehead Lays Down His Cleaver
The place where the cleaver is laid down, (even if) beaten with a stick, one does not turn back. Clouds drift from the imperial land, river water returns to the Yangtze and Han rivers.
A Dog Has No Buddha-Nature
In front of Zhaozhou's (Chan master's name) gate, a poisonous snake blocks the path. Stepping on (it) will cause it to bite you, retreat, retreat.
○ Six Poems by the Master of the Fen Chan Hermitage at Jianmen
Examining the Old Woman
The road to Mount Tai (a famous Buddhist mountain) is completely free of dust, countless heroic spirits are buried alive. Clapping hands and singing loudly, the heaven and earth are so vast, Zhaozhou (Chan master) personally comes to examine the old woman.
Linji's (Chan master's name) Four Shouts
Right and wrong speculations are irrelevant (to me), do not misunderstand the Four Shouts (true meaning). The six realms and four births (all sentient beings) are equal, a shepherd boy plays his flute as he passes the front mountain.
Xinghua (Chan master's name) Examining Fellow Practitioners
The tall pine does not change its greenness in the four seasons, how many can understand (the meaning) in the seizing and releasing? The defeated formation cannot withstand the sweeping of a broom, (it is right) in the pupil of the eye, the person in front.
A Woman Emerging from Samadhi
Magpies and crows fly in the middle of the night, who can understand the selfless treasure seal (Buddha Dharma)? If it is said that Wang Ming (woman's name) can emerge from samadhi, this person (who says this) will have his tongue pulled out and enter Avici (hell).
Wind and Flag
It is not the wind moving, it is not the flag moving, it is (your) mind that is moving. A poor child treading in the snow is chilled to the bone. Who can change (the truth) in the saintly and the mundane? Even a centipede can chew up Mount Iron Ring.
○ Two Poems by Bhikkhuni Wuzhuo Daoren of Zishou Nunnery
Difficult Labor
Not a step late, not a moment fast. How does a clear-eyed monk understand? Crushing bones and pulverizing the body.
碎身未足酬。一句瞭然超百億。
狗子無佛性
鐵壁銀山。一箭穿過。潦倒趙州。口能招禍。
○侍郎楊無為居士七首
卷席
野鴨飛。鼻頭裂。卷席更來呈丑拙。直饒獨坐大雄峰。也是天邊第二月。
擔板漢
睦州喚。隨卦斷。回不回。擔板漢。
如驢覷井
驢覷井。井覷驢。五臺何處不文殊。黃面老人任多口。未知道得八成無。
僧問古德。如何是三乘教外別傳一句。曰。東村王老夜燒錢。
三乘教外別流傳。瞎漢多知喚作禪。天下衲僧參不到。東村王老夜燒錢。
古德垂語云。我喚作火。汝不得喚作火。
我喚作火。汝即不可。已道了也。喚作甚麼。
藥山云。恁么也不得。不恁么也不得。
總不得。太無端。野老焉知天地寬。直饒數到八九十。家山猶隔一重關。
四祖問牛頭。汝在此作甚麼。曰。觀心。
觀者何人。心是何物。瓦解冰消。不勞拈出。
○丞相張無盡居士五首
廬陵米價
一派青源出少林。信衣到此只傳心。尋常示眾無人會。盡向廬陵米價尋。
靈照雪中賣箍籬回。至一廟前云云。
寧可飢寒死路邊。不勞土地強哀憐。滿船家計沉湘水。豈藉芒繩
{ "translations": [ "現代漢語譯本：\n粉身碎骨也難以報答佛恩。如果能透徹理解這一句，就能超越無數的境界。\n\n狗子無佛性\n\n鐵壁銀山，也能一箭穿過。趙州和尚雖然潦倒，但他的言語卻能招致禍端。\n\n○侍郎楊無為居士七首\n\n卷席\n\n野鴨飛走了，鼻頭也裂開了。再來卷席，更是顯得笨拙。即使獨自坐在大雄峰上，也只是天邊的第二個月亮。\n\n擔板漢\n\n睦州和尚呼喚，用隨卦來判斷。回還是不回？真是個死腦筋的傢伙。\n\n如驢覷井\n\n驢子看著井，井也看著驢子。五臺山哪裡沒有文殊菩薩的身影？黃面老頭儘管多嘴多舌，也不知道領悟了多少。\n\n僧人問古德（古代有德行的僧人）：『什麼是三乘教（聲聞乘、緣覺乘、菩薩乘）之外特別傳授的一句？』古德回答說：『東村的王老頭晚上在燒紙錢。』\n\n三乘教外別流傳，瞎眼的人大多自以為懂得禪。天下的僧人都參悟不到，東村的王老頭晚上在燒紙錢。\n\n古德開示說：『我稱它為火，你卻不能稱它為火。』\n\n我稱它為火，你就不可以這樣說。我已經說完了，那該稱它為什麼呢？\n\n藥山和尚說：『這樣也不行，那樣也不行。』\n\n總是不行，真是太無理了。鄉下老頭哪裡知道天地的廣闊？即使數到八九十，離家鄉還隔著一道關卡。\n\n四祖問牛頭（牛頭法融禪師）：『你在這裡做什麼？』牛頭回答說：『觀心。』\n\n觀的是什麼人？心又是什麼東西？像瓦解冰消一樣，根本不需要拿出來。\n\n○丞相張無盡居士五首\n\n廬陵米價\n\n青原山（江西吉安）一脈出自少林寺，達摩祖師的信衣傳到這裡只是爲了傳心。尋常的開示沒有人能領會，都去廬陵打聽米價了。\n\n靈照在雪中賣完竹篾編的器物回家，路過一座廟前，說道：\n\n寧願飢寒交迫死在路邊，也不要土地神可憐。滿船的家當都沉在湘江里了，哪裡還需要用芒繩？", "English version:\nEven shattering my body into pieces would not be enough to repay the Buddha's grace. If one can thoroughly understand this one phrase, they can transcend countless realms.\n\n'A dog has no Buddha-nature.'\n\nEven iron walls and silver mountains can be pierced by a single arrow. Although Zhao Zhou (a Zen master) was destitute, his words could invite disaster.\n\n○ Seven poems by Layman Yang Wuwei, the Vice Minister\n\nRolling up the mat\n\nThe wild ducks fly away, and the nose is also cracked. Rolling up the mat again only reveals clumsiness. Even if one sits alone on the Great Hero Peak, it is still only the second moon in the sky.\n\nThe stubborn fellow\n\nMuzhou (a Zen master) calls out, using the Sui hexagram to judge. To return or not to return? Such a stubborn fellow!\n\nLike a donkey looking at a well\n\nThe donkey looks at the well, and the well looks at the donkey. Where on Mount Wutai (a sacred Buddhist mountain) is Manjusri (Bodhisattva of wisdom) not present? The yellow-faced old man talks too much, not knowing how much he has realized.\n\nA monk asked an ancient master: 'What is the phrase transmitted separately outside the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)?' The ancient master replied: 'Old Wang of the East Village burns paper money at night.'\n\nTransmitted separately outside the Three Vehicles, blind men mostly think they understand Zen. The monks of the world cannot comprehend it; Old Wang of the East Village burns paper money at night.\n\nAn ancient master gave this instruction: 'I call it fire, but you must not call it fire.'\n\nI call it fire, and you must not say the same. I have already said it, so what should it be called?\n\nYao Shan (a Zen master) said: 'That won't do, and this won't do either.'\n\nNothing works, it's truly unreasonable. How could a country old man know the vastness of heaven and earth? Even if you count to eighty or ninety, your home is still separated by a heavy barrier.\n\nThe Fourth Patriarch asked Niu Tou (Zen Master Fa Rong of Niu Tou Mountain): 'What are you doing here?' Niu Tou replied: 'Observing the mind.'\n\nWho is the observer? What is the mind? Like tiles crumbling and ice melting, there is no need to bring it out.\n\n○ Five poems by Layman Zhang Wujin, the Prime Minister\n\nThe price of rice in Luling\n\nThe lineage of Qingyuan (in Jiangxi) comes from Shaolin Temple. The robe of faith of Bodhidharma, when it arrived here, was only for transmitting the mind. Ordinary teachings are not understood by anyone; they all go to Luling to inquire about the price of rice.\n\nLingzhao (a woman) sold bamboo wares in the snow and returned home, passing by a temple and saying:\n\nI would rather die of hunger and cold on the roadside than receive pity from the local deity. The entire household's belongings have sunk in the Xiang River; what need is there for a straw rope?", "English translations": [ "Even shattering my body into pieces would not be enough to repay the Buddha's grace. If one can thoroughly understand this one phrase, they can transcend countless realms.", "'A dog has no Buddha-nature.'", "Even iron walls and silver mountains can be pierced by a single arrow. Although Zhao Zhou (a Zen master) was destitute, his words could invite disaster.", "○ Seven poems by Layman Yang Wuwei, the Vice Minister", "Rolling up the mat", "The wild ducks fly away, and the nose is also cracked. Rolling up the mat again only reveals clumsiness. Even if one sits alone on the Great Hero Peak, it is still only the second moon in the sky.", "The stubborn fellow", "Muzhou (a Zen master) calls out, using the Sui hexagram to judge. To return or not to return? Such a stubborn fellow!", "Like a donkey looking at a well", "The donkey looks at the well, and the well looks at the donkey. Where on Mount Wutai (a sacred Buddhist mountain) is Manjusri (Bodhisattva of wisdom) not present? The yellow-faced old man talks too much, not knowing how much he has realized.", "A monk asked an ancient master: 'What is the phrase transmitted separately outside the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)?' The ancient master replied: 'Old Wang of the East Village burns paper money at night.'", "Transmitted separately outside the Three Vehicles, blind men mostly think they understand Zen. The monks of the world cannot comprehend it; Old Wang of the East Village burns paper money at night.", "An ancient master gave this instruction: 'I call it fire, but you must not call it fire.'", "I call it fire, and you must not say the same. I have already said it, so what should it be called?", "Yao Shan (a Zen master) said: 'That won't do, and this won't do either.'", "Nothing works, it's truly unreasonable. How could a country old man know the vastness of heaven and earth? Even if you count to eighty or ninety, your home is still separated by a heavy barrier.", "The Fourth Patriarch asked Niu Tou (Zen Master Fa Rong of Niu Tou Mountain): 'What are you doing here?' Niu Tou replied: 'Observing the mind.'", "Who is the observer? What is the mind? Like tiles crumbling and ice melting, there is no need to bring it out.", "○ Five poems by Layman Zhang Wujin, the Prime Minister", "The price of rice in Luling", "The lineage of Qingyuan (in Jiangxi) comes from Shaolin Temple. The robe of faith of Bodhidharma, when it arrived here, was only for transmitting the mind. Ordinary teachings are not understood by anyone; they all go to Luling to inquire about the price of rice.", "Lingzhao (a woman) sold bamboo wares in the snow and returned home, passing by a temple and saying:", "I would rather die of hunger and cold on the roadside than receive pity from the local deity. The entire household's belongings have sunk in the Xiang River; what need is there for a straw rope?" ] }
十百錢。
兜率三關。其一曰。撥草參玄。只圖見性。即今上人性在甚麼處。
陰森夏木杜䳌鳴。日破浮雲宇宙清。莫對曾參問曾哲。情知孝子諱爺名。
其二曰。識得自性。方脫生死。眼光欲落時。作么生脫。
人間鬼使符來取。天上華冠色正萎。好個轉身時節了。莫教閻老等閑知。
其三曰。脫得生死。便知去處。四大一分時。向甚麼處去。
鼓合東州李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯。
嘉泰普燈錄卷第二十八
音釋
聵五怪切 鳊音鞭 淈音鶻 腯音突 魈音宵 玎音丁 珰音當 驤音淚 坍音攤 □虎伯切 晢音錫 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第二十九
平江府報恩光孝禪寺(臣)僧 (正受) 編
偈頌
○翠巖真禪師三首
占古慶懷
南北無知已。東西信有緣。祖師言不識。真宰理方宣。性海寬長滿。心華靜后圓。定山三徑草。誰為掃寒煙。
偶作
白雲漫世界。清露滴咸秦。滄海幾回變。衲僧把要津。
因事
三歲孩兒百歲翁(你少我老)。相逢陌路各西東(生死交謝)。琉璃殿上蒼苔色(絕人往
【現代漢語翻譯】 現代漢語譯本 十百錢。
兜率三關：第一關說，『撥開草叢去參悟玄機，只是爲了明心見性』，那麼現在，你的本性在哪裡呢？
茂密的夏日樹林里傳來杜鵑鳥的鳴叫，陽光穿破浮雲，宇宙一片清明。不要像曾參那樣回答曾子的提問，因為大家都知道孝子要避諱父親的名字。
第二關說，『認識到自己的本性，才能脫離生死輪迴』，當眼光即將消逝的時候，要如何脫離呢？
人間的鬼差拿著符來索命，天上的華麗頭冠也失去了光彩。正是轉身的好時機，不要讓閻王輕易知曉。
第三關說，『脫離生死輪迴，便知道要去哪裡』，當四大分解的時候，要到哪裡去呢？
就像鼓合東州的李大的妻子，在西風曠野中淚濕衣襟。碧綠的蘆葦和紅色的蓼花在江南岸邊，卻變成了張三坐在釣魚的磯石上。
《嘉泰普燈錄》卷第二十八
音釋
聵(kuì，五怪切) 鳊(biān，音鞭) 淈(gǔ，音鶻) 腯(tú，音突) 魈(xiāo，音宵) 玎(dīng，音丁) 珰(dāng，音當) 驤(xiāng，音淚) 坍(tān，音攤) □(hǔ bó切) 晢(zhé，音錫) 《卍新續藏》第 79 冊 No. 1559 《嘉泰普燈錄》
《嘉泰普燈錄》卷第二十九
平江府報恩光孝禪寺(臣)僧 (正受) 編
偈頌
○翠巖真禪師三首
占古慶懷
南北沒有知己，東西相信有緣。如果不能理解祖師的言語，那麼真宰的道理才能得以宣揚。自性之海寬廣而充滿，心之花在靜定之後更加圓滿。定山的三條小路長滿荒草，有誰來為我清掃這寒冷的煙霧呢？
偶作
白雲覆蓋整個世界，清澈的露水滴落到咸陽和秦地。滄海經歷了多少次變化，修行者緊握著重要的關口。
因事
三歲的孩童卻像百歲的老翁（你年輕我年老），在陌生的道路上相遇，各自奔向西東（生死交替）。琉璃殿上長滿了青苔（人跡罕至）。
【English Translation】 English version Ten hundred coins.
The Three Barriers of Tushita: The first says, 'Parting the grass to contemplate the profound, only seeking to see one's nature.' So now, where is your inherent nature?
In the dense summer woods, the cuckoo sings. Sunlight breaks through the floating clouds, the universe is clear. Do not answer like Zeng Shen asked Zeng Zhe, for everyone knows that a filial son avoids his father's name.
The second says, 'Recognizing one's own nature, one can escape birth and death.' When the light of the eyes is about to fade, how does one escape?
The ghost messengers of the human realm come with talismans to take you. The ornate crown in the heavens loses its luster. It is a good time to turn around, do not let Yama (King of Hell) know easily.
The third says, 'Having escaped birth and death, one knows where to go.' When the four elements disintegrate, where does one go?
Like the wife of Li Da in Guhe, Dongzhou, tears wet her clothes in the desolate wilderness. Green reeds and red smartweed are on the banks of the Jiangnan (South of the River), yet it becomes Zhang San sitting on the fishing rock.
Jia Tai Pu Deng Lu (Jia Tai Era Universal Lamp Record) Volume 28
Phonetic Annotations
聵(kuì, cut with wu guai) 鳊(biān, sound like bian) 淈(gǔ, sound like hu) 腯(tú, sound like tu) 魈(xiāo, sound like xiao) 玎(dīng, sound like ding) 珰(dāng, sound like dang) 驤(xiāng, sound like lei) 坍(tān, sound like tan) □(cut with hu bo) 晢(zhé, sound like xi) Wan New Continued Canon Volume 79 No. 1559 Jia Tai Pu Deng Lu
Jia Tai Pu Deng Lu Volume 29
Compiled by (Minister) Monk (Zheng Shou) of Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture
Verses
○ Three Poems by Chan Master Cuiyan Zhen
Occupying the Ancient, Celebrating the Past
There are no confidants in the North and South, I believe there are affinities in the East and West. If the words of the Patriarchs are not understood, then the principles of the True Master can be proclaimed. The sea of inherent nature is wide and full, the flower of the mind becomes rounder after stillness. The three paths of Ding Mountain are overgrown with weeds, who will sweep away the cold mist for me?
Composed Casually
White clouds cover the world, clear dew drips onto Xianyang and Qin. How many times has the sea changed, the monks hold onto the important pass.
Due to Circumstances
A three-year-old child is like a hundred-year-old man (you are young, I am old), meeting on unfamiliar roads, each heading West and East (the exchange of birth and death). The glazed palace is covered with moss (rarely visited).
還)。明月堂前匝地風(我門昌盛)。
○法昌遇禪師九首
看經
半滿藏兮一絡索。子細看來特地錯。東村王老打張三。兩個善神齊發惡。休發惡。寒猿昨夜繞窗啼。白鳥今朝上虛閣。
寄昭師兄
溪月同觀影異圓。嶺云重鎖故山關。烏雞帶月啼天曉。芻狗㘅華吠斗寒。徑直斫開離卻易。迂迴顧鑒入應難。龍川露滴層峰外。紅日圓暉北上看。
不勘自破
打破虛空不用錘。門頭何假更安錐。從他勝有張良計。不勘還須失利歸。
三句
第一句。無邊大火聚。擬議早身灰。誰敢當頭覷。
第二句。龍蟠並虎踞。更問毗耶離。已落他路布。
第三句。脫卻娘生褲。直下便承當。鐵山橫在路。
三訣
第一訣。袖裡三斤鐵。忽遇病維摩。拈起驀頭楔。
第二訣。六月漫天雪。無處避炎蒸。渾身冷如鐵。
第三訣。八字無兩人。胡僧笑點頭。眼中重著屑。
○金山達觀穎禪師一首
答問曹洞宗旨
洞下門庭理事全。白雲巖下莫安眠。縱饒枯木生華去。送出荒郊不直錢。
○黃龍普覺南禪師二首
答張職方
夢幻年光過耳順。茆庵草座頗相宜。日高一缽和羅飯。禪道是非都不知。
【現代漢語翻譯】 現代漢語譯本 還)。明月堂前匝地風(我門昌盛)。
○法昌遇禪師九首
看經
半滿藏兮一絡索。仔細看來特地錯。東村王老打張三。兩個善神齊發惡。休發惡。寒猿昨夜繞窗啼。白鳥今朝上虛閣。
寄昭師兄
溪月同觀影異圓。嶺云重鎖故山關。烏雞帶月啼天曉。芻狗㘅華吠斗寒。徑直斫開離卻易。迂迴顧鑒入應難。龍川露滴層峰外。紅日圓暉北上看。
不勘自破
打破虛空不用錘。門頭何假更安錐。從他勝有張良計。不勘還須失利歸。
三句
第一句。無邊大火聚。擬議早身灰。誰敢當頭覷。
第二句。龍蟠並虎踞。更問毗耶離（Viyali）。已落他路布。
第三句。脫卻娘生褲。直下便承當。鐵山橫在路。
三訣
第一訣。袖裡三斤鐵。忽遇病維摩（Vimoksha）。拈起驀頭楔。
第二訣。六月漫天雪。無處避炎蒸。渾身冷如鐵。
第三訣。八字無兩人。胡僧笑點頭。眼中重著屑。
○金山達觀穎禪師一首
答問曹洞宗旨
洞下門庭理事全。白雲巖下莫安眠。縱饒枯木生華去。送出荒郊不直錢。
○黃龍普覺南禪師二首
答張職方
夢幻年光過耳順。茆庵草座頗相宜。日高一缽和羅飯。禪道是非都不知。
【English Translation】 English version Still). The wind sweeps across the courtyard before the Bright Moon Hall (our lineage flourishes).
○ Nine Poems by Zen Master Fachang Yu
Looking at Sutras
Half full, completely entangled. Looking closely, it's especially wrong. Old Wang of the East Village beats Zhang San. Two good spirits together unleash evil. Stop unleashing evil. A cold monkey cried around the window last night. A white bird this morning ascends the empty pavilion.
Sent to Dharma Brother Zhao
The stream moon is viewed together, the reflection is differently round. Mountain clouds heavily lock the old mountain pass. A black hen crows at dawn with the moon. A straw dog chews flowers and barks at the cold Dipper. Chopping straight open is easy to leave. Circling back to reflect is difficult to enter. Dragon River dew drips beyond layered peaks. The red sun's round radiance is viewed looking north.
Broken Without Examination
Breaking open the void requires no hammer. Why further place a wedge at the door? Even if he surpasses with Zhang Liang's plans. Without examination, one must still return losing advantage.
Three Phrases
First phrase. A boundless fire gathers. Contemplation quickly turns the body to ash. Who dares to look it straight in the face?
Second phrase. Dragons coil and tigers crouch. Further ask Viyali (Vaishali). Already fallen into another's path.
Third phrase. Take off your birth pants. Directly then take responsibility. An iron mountain lies across the road.
Three Secrets
First secret. Three pounds of iron in the sleeve. Suddenly encountering the sick Vimalakirti (Vimoksha). Pick it up and wedge it over the head.
Second secret. Snow fills the sky in the sixth month. Nowhere to avoid the burning heat. The whole body is cold like iron.
Third secret. No two people have the same destiny. A barbarian monk smiles and nods. Dust is added to the eyes.
○ One Poem by Zen Master Daguan Ying of Jinshan
Answering Questions on the Caodong School's Tenets
Within the Caodong gate, principle and phenomena are complete. Do not sleep beneath White Cloud Cliff. Even if a withered tree produces flowers. Sending it out to the desolate wilderness is not worth a penny.
○ Two Poems by Zen Master Pujiang Nan of Huanglong
Answering Zhang, the Official
Dreamlike years pass beyond sixty. A thatched hut and grass seat are quite suitable. When the sun is high, a bowl of mixed rice. I know nothing of Zen's rights and wrongs.
不知猶作不知解。解在功成百鳥奔。欲絁㘅華箇中意。江心明月嶺頭云。
○云峰悅禪師六首
示學者
赫日光中誰不了。底事堂堂入荒草。擔簦負笈苦勞神。從門入者非家寶。演宗乘。提祖教。千年枯骨何堪咬。南北東西歸去來。拈得鼻孔失卻口。
和泥合水(五)
予有一道。千聖不到。北走南奔。相頭買帽。是何之道。云橫碧嶠。
予有一辯。風生岳面。舉目千差。知君不薦。是何之辯。僧堂佛殿。
予有一說。善知時節。若人會得。眼裡漆屑。是何之說。春寒秋熱。
予有一劍。寒光若練。虎嘯風生。飛霞走電。是何之劍。灰頭土面。
予有一機。聖凡豈知。拈卻鼻孔。舉起須彌。是何之機。淵明皺眉。
○開先暹禪師一首
寄蓮華峰祥庵主
蓮華峰色撐寥沈。中有高人眠歲月。勞勞塵慮不經心。凜凜寒姿天欲雪。腰間佩文殊逼佛劍。手中握龍猛金膏筆。又不肯掃蕩妖氛。又不肯點化頑石。慇勤問師。住山得幾秋。報我百年只是三萬六千日。
○芙蓉楷禪師五首
妙唱非干舌
剎剎塵塵處處談。不勞彈子善財參。空生也解通訊息。華雨巖前鳥不㘅。
死蛇驚出草
日炙風吹草亂埋。觸他毒氣又
【現代漢語翻譯】 現代漢語譯本 不知裝作不知的樣子。理解在於功成名就之時，百鳥各自飛散。想要領會其中深意，就像江心的明月和山嶺上的雲彩一樣，難以捉摸。
○云峰悅禪師六首
示學者
在赫赫日光之下，誰能不明白？為何還要堂堂正正地進入荒草之中？揹著行李，辛苦勞神，從門進入的，不是家中的珍寶。演說宗乘（Yanzong cheng，佛教宗派的傳承），提倡祖師的教誨，千年的枯骨又怎麼能咬得動？南北東西，歸去來兮，撿起了鼻子，卻失去了嘴巴。
和泥合水(五)
我有一道，千聖（Qiansheng，指眾多的聖人）也無法達到。向北走，向南奔，就像看人相貌來買帽子一樣。這是什麼道？是橫亙在碧綠山峰上的雲彩。
我有一辯，風從山嶽之面吹來。舉目望去，千差萬別，知道你們不能理解。這是什麼辯？是僧人的禪堂和佛的殿堂。
我有一說，善於瞭解時節。如果有人能夠領會，眼裡就像進了漆屑一樣難受。這是什麼說？是春天的寒冷和秋天的炎熱。
我有一劍，寒光像白色的絲絹一樣。老虎嘯叫，風聲呼嘯，飛霞流動，閃電飛馳。這是什麼劍？是灰頭土臉的樣子。
我有一機，聖人凡人怎麼能知道？拿起鼻子，舉起須彌山（Xumi shan，佛教中的須彌山）。這是什麼機？是陶淵明皺著眉頭的樣子。
○開先暹禪師一首
寄蓮華峰祥庵主
蓮華峰（Lianhua feng）的景色支撐著寂寥的深沉，其中有高人隱居，悠然度日。世俗的煩惱不放在心上，凜冽的寒冷姿態，彷彿天要下雪。腰間佩戴著文殊（Wenshu）逼佛的寶劍，手中握著龍猛（Longmeng）的金膏筆。又不肯掃蕩妖氛，又不肯點化頑石。慇勤地問禪師，在山上住了多久？回答我說，一百年也只是三萬六千日。
○芙蓉楷禪師五首
妙唱非干舌
每個剎土，每個微塵，都在處處談論。不用彈子，善財（Shancai）也能參悟。空生（Kongsheng）也懂得傳遞訊息，華雨巖（Huayu yan）前的鳥兒不再鳴叫。
死蛇驚出草
太陽炙烤，風吹拂，草亂七八糟地埋著。觸碰到它，毒氣又發作了。
【English Translation】 English version Pretending not to know when one actually knows. Understanding lies in the success when hundreds of birds scatter. To grasp the meaning within, it's like the bright moon in the river's heart and the clouds on the mountain peak, elusive and hard to reach.
○ Six Poems by Zen Master Yunfeng Yue
Showing Students
Who doesn't understand in the bright sunlight? Why enter the wilderness in such a dignified manner? Carrying luggage and books, toiling laboriously, those who enter through the gate are not the treasures of the home. Expounding the Zongcheng (Yanzong cheng, lineage of Buddhism), promoting the teachings of the patriarchs, how can one bite into the dry bones of a thousand years? North, south, east, and west, returning home, picking up the nose but losing the mouth.
Mixing Mud and Water (Five)
I have a Dao (way, principle), which thousands of sages (Qiansheng, numerous sages) cannot reach. Running north and rushing south, like judging a person's appearance to buy a hat. What is this Dao? It is the clouds stretching across the green peaks.
I have an eloquence, the wind rises from the face of the mountains. Looking around, there are countless differences, knowing you cannot understand. What is this eloquence? It is the monks' meditation hall and the Buddha's temple.
I have a saying, good at understanding the seasons. If someone can comprehend it, their eyes will feel as uncomfortable as if they were filled with lacquer dust. What is this saying? It is the cold of spring and the heat of autumn.
I have a sword, its cold light like white silk. The tiger roars, the wind howls, flying clouds flow, and lightning flashes. What is this sword? It is the appearance of being covered in dust and dirt.
I have a mechanism, how can saints and mortals know it? Picking up the nose and lifting Mount Sumeru (Xumi shan, Mount Sumeru in Buddhism). What is this mechanism? It is Tao Yuanming's frowning face.
○ One Poem by Zen Master Kaixian Xian
Sent to Abbot Xiang of Lotus Peak
The scenery of Lotus Peak (Lianhua feng) supports the lonely silence, within which a noble person lives in seclusion, passing the years leisurely. Worldly worries are not taken to heart, the stern and cold demeanor, as if the sky is about to snow. Wearing Manjusri's (Wenshu) Buddha-compelling sword at the waist, holding Nagarjuna's (Longmeng) golden ointment pen in hand. Yet unwilling to sweep away the demonic atmosphere, and unwilling to enlighten stubborn stones. Earnestly asking the master, how long have you lived on the mountain? He replied, 'A hundred years is only thirty-six thousand days.'
○ Five Poems by Zen Master Furong Kai
Wonderful Singing Not Dependent on the Tongue
In every land and every dust mote, everywhere is talking. Without using pellets, Sudhana (Shancai) can also understand. Sunyata (Kongsheng) also knows how to transmit messages, the birds in front of Huayu Rock (Huayu yan) no longer sing.
A Dead Snake Startles from the Grass
The sun bakes, the wind blows, the grass is buried in a mess. Touching it, the poisonous gas flares up again.
還乖。暗地忽然開死口。長安依舊絕人來。
解針枯骨吟
死中得活是非常。密用他家別是長。半夜髑髏吟一曲。冰河紅焰卻清涼。
鐵鋸舞三臺
不是宮商調。誰人和一場。伯牙何所措。此曲舊來長。
古今無間
一法元無萬法空。箇中那許悟圓通。將謂少林訊息斷。桃華依舊笑春風。
○白雲端禪師四首
應真不借
情塵我自出。安用世人知。月好還邀客。華開亦詠詩。訓徒朝有則。煉句夜忘疲。頗似區區者。剛然不識伊。
涉流轉物
物理詎可忽。逢時各解鳴。亂蛙迎雨急。孤狖帶霜清。歷歷何先後。寥寥異性情。汨羅嫌醉者。病在不分明。
偶作
無華可獻見牛頭。靄靄聲光數百秋。今日龍門庵里老。依前獨坐冷颼颼。
贊茶陵郁禪師
水月以喻兮古來已多。我今不然兮所陳伊何。百尺竿頭曾進步。溪橋一踏沒山河。固不遊方兮何游之有。玄沙保壽兮師與其偶。雁峰之東兮洣川之口。三十三秋兮大師子孔。舒兮卷兮已而矣。依前空瀉洣川水。九江相去幾千里。父有重牙子無齒。謾勞提耳一爐香。微煙旋逐松風起。
○保寧勇禪師十首
寄端和尚(二)
云外青山萬萬重。有誰千里暗相通。
明時簸弄乾坤者。盡握靈蛇在手中。
無限栗蓬吞已了。百千圈子透難窮。有時共入洪波里。盡日漫天是黑風。
上云蓋颙和尚(二)
拈將楖栗路縱橫。大地清風颯颯生。北斗柄斜輕撥轉。大唐人眼直須盲。
憶昔相將決死生。死生難決蓋生盲。也知不負歸根處。到了還從舊路行。
答舒城范秀才
舉手抹太虛。光明能燦爛。赤腳上刀梯。縵縵縵縵縵。
山居(五)
石女呵呵笑。東君信已通。羽毛爭叫噪。華木競青紅。樵唱深云里。農耕驟雨中。祖師門下客。特地問家風。出家冬景緻。何處不光輝。大地冰凌合。漫天雨雪飛。松間戴笠去。林下拾薪歸。盛爇爐中火。通宵即當衣。隨分度朝晡。客來何所須。點茶收卻盞。行飯展開盂。暑熱同搖扇。天寒對擁爐。等閑相借問。還識老僧無。林下無餘事。高眠足矌懷。舀將鍋里粥。抽出灶中柴。坐久慵移榻。人來揖上階。門前千萬仞。誰肯度懸崖。卓錫孤峰頂。門前滑似苔。豐干騎虎去。拾得趁牛來。倏忽風雲合。逡巡境象開。相逢語何事。搖手任人猜。
○五祖演禪師三首
山居
床是柴棚席是茅。枕頭葛恒半中凹。霜天索寬人投宿。睡到天明手腳交。
送分衛者
巖縫迸開云片
片。半籠幽石半從龍。為霖普潤焦枯后。卻入蘿煙第一重。
聞角
幽幽寒角發孤城。十里山頭漸杳冥。一種是聲無限意。有堪聽與不堪聽。
○凈因枯木成禪師一首
示小師思悟
維摩不默不良久。打破玄關沒窠臼。堪嗟幾個杜波斯。問著癡癡不問口。
○黃龍死心新禪師四首
死心室
死心心死死全心。死得全心一室深。密把鴛鴦閑繡出。從教人競覓金針。
和方侍者頌曹山雲中因緣
滿山風雪色凝然。鳥道玄玄沒二邊。風翅斂時全葉正。龍珠耀處卻還偏。通途辨的誰云妙。雙鎖金針理未玄。若謂孤峰曾不墮。依前流落未生前。
與方侍者
唸唸向本家。本家即心也。唸唸行吾道。吾道即性也。吾心性無二。佛祖更無也。
贊六祖
六祖當年不丈夫。倩人書壁自涂糊。明明有偈言無物。卻受他家一缽盂。
○慧林慈受深禪師一首
偶述
萬事無如退步眠。松床紙帳暖如氈。夢中說話無華草。況是山僧不會禪。
○泐潭湛堂準禪師五首
送云侍者
鳥窠吹布毛。老婆為侍者。今古道雖同。寶峰不然也。二月三月時。和風滿天下。是處百華開。遠近山如𦘕。歧路春禽喧。高巖春水瀉。
【現代漢語翻譯】 現代漢語譯本 片。半邊籠罩幽靜的石頭，半邊彷彿龍的姿態。甘霖普降，滋潤乾枯的萬物之後，又隱入那蘿煙瀰漫的第一重山巒。
聞角
幽幽的寒角聲響徹孤城，十里山頭漸漸變得杳渺昏暗。同一種聲音卻蘊含著無限的意境，其中既有值得傾聽的，也有不值得傾聽的。
○凈因枯木成禪師一首
示小師思悟
維摩詰（Vimalakirti，一位著名的在家菩薩）不保持沉默也不會長久，打破了玄關（xuanguan，佛教中的一個概念，指進入真理之門）的束縛，沒有固定的模式。可嘆有幾個杜波斯（Dubos，指愚笨的人），問他們問題時癡癡呆呆，不開口回答。
○黃龍死心新禪師四首
死心室
死心，心已死，死盡了反而成就了真心。死盡了真心，這間屋子才顯得深邃。秘密地將鴛鴦（yuanyang，象徵愛情）的圖案閑暇地繡出來，任憑人們爭相尋找那根金針（jin zhen，比喻尋找真理的線索）。
和方侍者頌曹山雲中因緣
漫山風雪，景色凝固而肅穆。鳥道玄妙，沒有邊際。風停翅斂時，整片樹葉端正。龍珠閃耀的地方，反而顯得偏頗。在通途上辨別清楚，誰還說它玄妙？雙鎖金針的道理還不玄妙嗎？如果說孤峰從來沒有墜落，那還是流落在未出生之前的狀態。
與方侍者
念念不忘迴歸本家（ben jia，指自性）。本家就是心。唸唸奉行我的道。我的道就是性。我的心和性沒有分別。佛和祖也不過如此。
贊六祖
六祖慧能（Huineng，禪宗六祖）當年不夠大丈夫，請人寫在墻上的偈語自己又塗抹掉。明明有偈語說一切皆空，卻接受了別人供養的一缽盂。
○慧林慈受深禪師一首
偶述
萬事不如退一步睡覺，睡在松木床上，蓋著紙做的被子，溫暖如氈。夢中說話都是沒有華麗辭藻的草語，更何況我這個山僧本來就不會禪。
○泐潭湛堂準禪師五首
送云侍者
鳥窠禪師（Niao Ke，唐代禪師）吹布毛，老太婆做侍者。自古至今道理雖然相同，寶峰寺（Bao Feng Temple）卻不是這樣。二月三月的時候，和煦的春風吹遍天下。到處百花盛開，遠近的山巒像畫一樣。岔路口春天的鳥兒喧鬧，高高的巖石上春水傾瀉。
【English Translation】 English version A fragment. Half shrouded in secluded stones, half resembling a dragon. After the timely rain universally moistens the parched and withered, it retreats into the first layer of misty clouds.
Hearing the Horn
The faint, cold sound of the horn echoes through the solitary city. Ten miles of mountain peaks gradually fade into obscurity. The same sound carries limitless meaning, some worth listening to, and some not.
○ A Poem by Chan Master Jingyin Kumuchen
Showing Little Monk Siwu
Vimalakirti (Vimalakirti, a famous lay Bodhisattva) will not remain silent nor will he be silent for long, breaking through the barrier of xuanguan (xuanguan, a Buddhist concept referring to the gateway to truth), without a fixed pattern. It is lamentable that there are several Dubos (Dubos, referring to foolish people), who, when asked questions, are foolishly blank, not uttering a word.
○ Four Poems by Chan Master Huanglong Shixin
Dead Heart Room
Dead heart, the heart is dead, dying completely brings forth the true heart. Dying completely to the true heart, this room appears profound. Secretly embroidering mandarin ducks (yuanyang, symbolizing love) in leisure, letting people compete to find the golden needle (jin zhen, a metaphor for the clue to finding the truth).
Responding to Attendant Fang's Ode to Caoshan's Cloud-Dwelling Karma
The mountains are full of wind and snow, the scenery frozen and solemn. The bird path is mysterious, without boundaries. When the wind stops and wings are folded, the entire leaf is upright. Where the dragon pearl shines, it appears biased. Who says it's mysterious to discern clearly on the thoroughfare? Isn't the principle of the double-locked golden needle mysterious? If it is said that the solitary peak has never fallen, then it is still adrift in the state before birth.
To Attendant Fang
唸唸向本家。本家即心也。唸唸行吾道。吾道即性也。吾心性無二。佛祖更無也。(念念不忘迴歸本家（ben jia，指自性）。本家就是心。唸唸奉行我的道。我的道就是性。我的心和性沒有分別。佛和祖也不過如此。)
In Praise of the Sixth Patriarch
The Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Zen) was not manly enough in those years, asking someone to write a verse on the wall and then smearing it himself. Clearly there was a verse saying all is empty, yet he accepted a bowl of offerings from others.
○ A Poem by Chan Master Huilin Cishou Shen
Occasional Verse
Nothing is better than taking a step back and sleeping, sleeping on a pine bed, covered with paper blankets, as warm as felt. Speaking in dreams are just unadorned, grassy words, let alone this mountain monk who doesn't understand Chan.
○ Five Poems by Chan Master Letan Zhandang Zhun
Sending Off Attendant Yun
Chan Master Niaoke (Niao Ke, a Chan master of the Tang Dynasty) blows cloth fluff, an old woman serves as an attendant. Although the principles are the same from ancient times to the present, Baofeng Temple (Bao Feng Temple) is not like this. In the second and third months, the gentle spring breeze blows across the world. Flowers bloom everywhere, the mountains near and far are like paintings. At the crossroads, spring birds chirp noisily, and spring water cascades down the high cliffs.
頭頭三昧門。虛明周大野。好個真訊息。書送汝歸舍。衲僧末後句。噓是何言歟。
送利監收
開眼閤眼。道契寰中。東行西行。禪非物外。大仰插鍬叉手。靴里動指頭。南泉把鐮刈茅。誰人知此意。今也道不及古。僧僧解數滿肚。但尋雪月風華。失卻昔年活路。不能返照回光。法界毗盧全露。阿呵阿。笑倒利頭陀。風前月下啰哩啰。深夜處分諸火客。你看是甚麼火色。
自讚(三)
我若自讚。云居羅漢。我若自毀。無主餓鬼。贊之不欣。毀之不嗔。譭譽不動。東魯西秦。
爾圖我真。又求我贊。我真我贊。兩重公案。家醜不外揚。己德不自談。寄之以數。六九五十三。
我已是妄。爾更妄寫。妄我妄寫。兩重虛假。欲傳吾真。須泯見聞。聲色不礙。相似十分。
○長蘆祖照和禪師一首
題永明智覺壽禪師頂相
慧日峰高秋色冷。錢塘江靜月華明。寒光一爍周沙界。筆下看來未十成。
○泐潭闡提照禪師一首
自讚
自小來打硬。佛祖不奈何。放藞苴住院。殃害殺禪和。道行闡提道。歌唱闡提歌。歡喜入地獄。誰菅你閻羅。
○龍門佛眼遠禪師十一首
標指(五)
了妄元真
問汝貪嗔癡。家住在何處。我今
{ "translations": [ "現代漢語譯本\n\n頭頭三昧門（tou tou san mei men）：每一個當下都是進入三昧之門。\n虛明周大野：空靈澄澈的光明遍照廣闊的原野。\n好個真訊息：這真是個好訊息啊！\n書送汝歸舍：寫下來送你，讓你迴歸本來的家。\n衲僧末後句（na seng mo hou ju）：修行僧人最後的開示。\n噓是何言歟：『噓』，這又是什麼意思呢？\n\n送利監收\n\n開眼閤眼：睜眼閉眼。\n道契寰中：道與整個宇宙相契合。\n東行西行：向東走，向西走。\n禪非物外：禪不在事物之外。\n大仰（da yang）插鍬叉手：大仰禪師插著鋤頭，叉著雙手。\n靴里動指頭：在靴子里動著指頭。\n南泉（nan quan）把鐮刈茅：南泉禪師拿著鐮刀割茅草。\n誰人知此意：誰能知道其中的真意？\n今也道不及古：現在的人所說的，比不上古人。\n僧僧解數滿肚：每個僧人都自以為懂得很多。\n但尋雪月風華：只知道尋覓雪月風花的美好。\n失卻昔年活路：卻失去了往昔的活潑生機。\n不能返照回光：不能反觀自照，迴歸本源。\n法界毗盧（fa jie pi lu）全露：整個法界都顯露出來。\n阿呵阿：啊！啊！啊！\n笑倒利頭陀（xiao dao li tou tuo）：笑倒了利頭陀。\n風前月下啰哩啰：在風前月下啰哩啰。\n深夜處分諸火客：深夜裡安排那些行腳僧。\你看是甚麼火色：你看看這是什麼火的顏色？\n\n自讚(三)\n\n我若自讚：如果我自我讚揚。\n云居羅漢（yun ju luo han）：我就像是云居山的羅漢。\n我若自毀：如果我自我貶低。\n無主餓鬼：我就像是無主的餓鬼。\n贊之不欣：受到讚揚也不高興。\n毀之不嗔：受到詆譭也不生氣。\n譭譽不動：不為譭譽所動。\n東魯西秦：無論是東方的魯國還是西方的秦國。\n\n爾圖我真：你想要描繪我的真像。\n又求我讚：又要求我讚美。\n我真我讚：我的真像，我來讚美。\n兩重公案：這是雙重的公案。\n家醜不外揚：家醜不可外揚。\n己德不自談：自己的德行不自我誇耀。\n寄之以數：用數字來表達。\n六九五十三：六九五十三。\n\n我已是妄：我已經是個虛妄的存在。\n爾更妄寫：你更加虛妄地書寫。\n妄我妄寫：虛妄的我，虛妄的書寫。\n兩重虛假：這是雙重的虛假。\n欲傳吾真：想要傳達我的真像。\n須泯見聞：必須泯滅見聞。\n聲色不礙：聲音和顏色並不妨礙。\n相似十分：只是相似而已。\n\n○長蘆祖照和禪師一首\n\n題永明智覺壽禪師頂相\n\n慧日峰高秋色冷：慧日峰高聳，秋色寒冷。\n錢塘江靜月華明：錢塘江平靜，月光皎潔。\n寒光一爍周沙界：一道寒光閃爍，照遍整個世界。\n筆下看來未十成：用筆墨來描繪，也難以完全表達。\n\n○泐潭闡提照禪師一首\n\n自讚\n\n自小來打硬：從小就強硬。\n佛祖不奈何：佛祖也奈何不了我。\n放藞苴住院：放縱不羈地住持寺院。\n殃害殺禪和：給禪和帶來災禍。\n道行闡提道：行的是闡提之道。\n歌唱闡提歌：唱的是闡提之歌。\n歡喜入地獄：歡喜地進入地獄。\n誰菅你閻羅：誰來管你閻羅王。\n\n○龍門佛眼遠禪師十一首\n\n標指(五)\n\n了妄元真\n\n問汝貪嗔癡：問你，貪婪、嗔恨、愚癡。\n家住在何處：家住在哪裡？\n我今", "English version\n\nTou Tou Sanmei Men (頭頭三昧門): Every moment is a gateway to Samadhi.\nHu Ming Zhou Da Ye (虛明周大野): The empty and bright light pervades the vast wilderness.\nHao Ge Zhen Xiao Xi (好個真訊息): What a truly good news!\nShu Song Ru Gui She (書送汝歸舍): Write it down and send it to you, so you can return to your original home.\nNa Seng Mo Hou Ju (衲僧末後句): The final words of a mendicant monk.\nXu Shi He Yan Yu (噓是何言歟): 'Xu', what does that mean?\n\nSending off Overseer Li\n\nKai Yan He Yan (開眼閤眼): Opening the eyes, closing the eyes.\nDao Qi Huan Zhong (道契寰中): The Dao is in harmony with the entire universe.\nDong Xing Xi Xing (東行西行): Walking east, walking west.\nChan Fei Wu Wai (禪非物外): Chan is not outside of things.\nDa Yang (大仰) planting a hoe and folding his hands.\nMoving his toes inside his boots.\nNan Quan (南泉) cutting thatch with a sickle.\nWho knows this meaning?\nNow, what is said is not as good as the ancients.\nEvery monk's belly is full of understanding.\nThey only seek the beauty of snow, moon, and wind.\nThey have lost the lively path of the past.\nUnable to reflect inward and return to the source.\nThe entire Dharmadhatu Vairocana (法界毗盧) is revealed.\nAh ha ah!\nLaughing, Li Toutuo (利頭陀) falls over.\nLuo li luo under the wind and moon.\nLate at night, arranging for the fire guests.\nLook, what color is this fire?\n\nSelf-Praise (Three)\n\nIf I praise myself:\nI am like an Arhat (羅漢) of Yunju (云居).\nIf I denigrate myself:\nI am like a masterless hungry ghost.\nNot pleased by praise:\nNot angered by criticism.\nUnmoved by praise or blame:\nWhether in eastern Lu (魯) or western Qin (秦).\n\nYou seek my true form:\nAnd also ask for my praise.\nMy true form, I praise it:\nA double koan.\nFamily scandals should not be aired:\nOne's own virtues should not be boasted.\nExpress it with numbers:\nSix nine, fifty-three.\n\nI am already an illusion:\nYou write even more illusion.\nIllusory me, illusory writing:\nA double falsehood.\nIf you want to convey my true form:\nYou must extinguish seeing and hearing.\nSound and color are not obstacles:\nOnly a very close resemblance.\n\n○ One poem by Zen Master Zuzhao of Changlu\n\nInscription on the Portrait of Zen Master Yongming Zhijue Shou\n\nThe peak of Wisdom Sun is high, the autumn colors are cold:\nThe Qiantang River is calm, the moonlight is bright.\nA flash of cold light pervades the entire world:\nLooking at it in writing, it is not even ten percent complete.\n\n○ One poem by Zen Master Chanti Zhao of Letan\n\nSelf-Praise\n\nSince I was young, I have been tough:\nThe Buddhas and ancestors can do nothing about me.\nRecklessly residing in monasteries:\nBringing disaster to the monks.\nPracticing the path of Chanti:\nSinging the songs of Chanti.\nJoyfully entering hell:\nWho cares about your King Yama?\n\n○ Eleven poems by Zen Master Foyan Yuan of Longmen\n\nIndications (Five)\n\nUnderstanding Illusion is Originally True\n\nI ask you, greed, hatred, and delusion:\nWhere does your home reside?\nNow I" ] }
要與汝。各各分頭去。好好細思量。免被他官府。大者名為貪。養得二舍弟。三郎都一處。日夜共活計。令汝家戶大。使汝善調製。子今苦厭我。我與子發誓。一要子自知。二要子依例。三要當處生。四要歡喜偈。與汝善和同。一一無凡穢。一覺一切了。何須去煩翳。我是諸佛母。十方及三世。
同居善說
世人不識我。求我以形容。形容不相似。徒觀紙上龍。若要識得我。問取主人翁。主人好家業。物物要安藏。六兄夸藝術。三母足溫良。南聽善書算。北庫多財糧。住來但覺久。懶去問張主。君若一識得。與汝同屋梁。
美容可觀
一別海山中。十年春草綠。相思在方寸。顏容皎如玉。音書杳不來。桃李繁且熟。唯有意中人。使我眉頭蹙。
妙容非睹
通身無影像。脫體露堂堂。不話非聲色。何曾有短長。河沙恒遍現。故號法中王。優曇華正開。嗅著不聞香。
廷促自爾
春日春山裡。萬事盡皆春。春光照春水。春氣結春云。春客春情動。春詩春更新。唯有識春人。萬劫元一春。
祖師地種華及總頌(四)
地
性地本無生。因生說有地。流傳古至今。非愚亦非智。
種
從昔未曾迷。於今何所悟。只緣種性深。更亦無別路。
【現代漢語翻譯】 現代漢語譯本 給你這些，你們各自散開，好好仔細思量，免得被官府抓捕。最大的叫做『貪』（Tanha，渴愛），養了兩個弟弟，和三郎住在一起，日夜共同謀生，讓你們家業興旺，使你們善於調和。你現在厭惡我，我和你發誓：一要你自覺自知，二要你依照規矩，三要在當處出生，四要歡喜歌頌。與你和睦相處，一切沒有凡俗污穢。一覺悟就一切明瞭，何必再去煩惱？我是諸佛之母，遍及十方和過去、現在、未來三世。
同居善說 世人不認識我，用外貌來尋求我。外貌並不相似，只是徒勞地觀看紙上的龍。如果想要認識我，去問你的主人翁。主人翁家業興旺，所有事物都要妥善安放。六個兄弟誇耀技藝，三位母親足夠溫柔善良。南邊聽善於書寫計算，北邊的倉庫里有很多財物糧食。住在這裡只覺得時間長久，懶得去問張姓主人。你如果一旦認識了他，就與你同住一個屋檐下。
美容可觀 自從海山中一別，已經過去十年，春草都綠了。相思之情就在這方寸之間，你的容顏像玉一樣潔白。音信渺茫不來，桃花李花開得繁盛而成熟。只有意中人，讓我緊鎖眉頭。
妙容非睹 全身沒有影像，脫離形體，光明磊落。不說不是聲音和顏色，哪裡會有短和長？像恒河沙一樣遍佈顯現，所以被稱為法中之王。優曇花正在開放，聞起來卻沒有香味。
廷促自爾 春日裡，在春山中，萬事萬物都充滿了春意。春光照耀著春水，春氣凝聚成春云。春天的客人，春天的情感涌動，春天的詩歌，春天的景象日日更新。只有認識春天的人，才知道萬劫其實就是一春。
祖師地種華及總頌(四) 地 自性之地本來沒有生滅，因為有生滅才說有地。從古至今流傳下來，不是愚笨也不是智慧。
種 從前沒有迷惑過，現在又領悟了什麼？只因爲種性深厚，沒有其他的路可走。
【English Translation】 English version I give these to you. Each of you go your separate ways. Think carefully, so as not to be caught by the authorities. The greatest is called 『Tanha』 (Thirst/Craving). It has raised two younger brothers. The three of them live together, making a living day and night, making your family prosperous, and enabling you to be good at harmonizing. Now you are disgusted with me. I swear to you: First, you must be self-aware. Second, you must follow the rules. Third, you must be born in the present place. Fourth, you must sing joyful verses. I will live in harmony with you, everything without mundane defilement. One awakening, everything is clear. Why bother with vexations? I am the mother of all Buddhas, pervading the ten directions and the three times (past, present, and future).
Dwelling Together, Good Explanation People in the world do not recognize me, seeking me by form and appearance. Form and appearance are not similar; it is futile to look at a dragon on paper. If you want to recognize me, ask the master of the house. The master has a good family business; everything must be safely stored. The six brothers boast of their skills, and the three mothers are gentle and kind. The south listens to good writing and calculation, and the northern warehouse has much wealth and grain. Living here, one only feels that time is long; one is too lazy to ask the Zhang master. If you recognize him, you will live under the same roof with him.
Beautiful Appearance Worth Seeing Since we parted in the sea mountains, ten years have passed, and the spring grass is green. The longing is in this square inch of my heart, and your face is as white as jade. Letters are rare and do not come, and the peach and plum blossoms are abundant and ripe. Only the person in my heart makes me frown.
Subtle Appearance Not to Be Seen The whole body has no image; freed from the body, it is openly and brightly revealed. Not speaking, it is neither sound nor color; how could it have short or long? Like the sands of the Ganges, it appears everywhere, so it is called the King in the Dharma. The Udumbara flower is now blooming, but smelling it, there is no fragrance.
The Court Hastens of Itself In the spring day, in the spring mountains, everything is full of spring. The spring light shines on the spring water, and the spring air condenses into spring clouds. The spring guest, the spring emotions stir, the spring poems, the spring scenes are renewed daily. Only those who recognize spring know that myriad kalpas are actually one spring.
Patriarch's Ground, Seed, Flower, and General Verse (Four) Ground The ground of self-nature is originally without birth or death; because there is birth and death, we speak of ground. It has been passed down from ancient times to the present, and it is neither foolish nor wise.
Seed From the past, I have never been confused; what have I realized now? Only because the seed-nature is deep, there is no other way to go.
華
有種有心地。因緣華日開。要知成果處。卻笑祖師來。
總
五葉華開后。山長水更深。亂云橫谷口。遊子謾追尋。
示眾
求心心未諦。等人人不來。巖華曉來雨。寂寞為誰開。五色燈光眚所成。但除其眚莫除塵。若言本眼何曾眚。乃是臨河渴死人。
○龍牙言禪師一首
張提舉到山有作
清世朝賢難會面。巖堂語道霜風扇。借問何時出帝鄉。笑云西蜀烏頭賤。阿呵阿。誰人薦裴相。當年典豫章。不惜眉毛又相見。咦。
○勝因戲魚靜禪師二十二首
擬寒山自述
多見擬寒山。不然擬拾得。沖天各有志。擬彼復何益。居山山色翠。臨水水聲長。風華與雪月。時處自歌揚。頗憶未參禪。教中聽十年。晝夜數他寶。何曾得半錢。發志出行腳。遍求無病藥。及至休歇時。依舊沒鞋著。行時唯信腳。到處便為家。午飯隨粗細。三衣亂掩遮。空名耳里水。微利眼中砂。一覺黃昏睡。金烏出海涯。目述自高吟。自高非倨傲。高懷肯隨動。幽鳥徒輕噪。無水定無源。有煙必有灶。天堂並地獄。自作還自報。近見一般人。堂堂似佛祖。入室求知識。為明生死事。問汝莫是賊。當時面如土。語言勿生嗔。只個是生死。
參禪脫生死。輒莫被魔使
【現代漢語翻譯】 現代漢語譯本 華 有種有心地（指具有佛性或覺悟的潛力）。因緣（指各種條件和合）成熟，智慧之華（指覺悟）自然開放。想要知道最終的成果在哪裡，回頭看看，當初指引你的祖師（指開悟的導師）就在那裡。 總 五葉華（比喻禪宗五家）開放之後，山（比喻佛法）更高遠，水（比喻智慧）更深邃。重重迷霧橫亙在山谷口，修行者徒勞地追尋。 示眾 想要尋求真心，卻始終無法真正領悟；等待著能夠理解自己的人，卻始終沒有出現。山巖上的花朵在雨後靜靜開放，這份寂寞，又是爲了誰而綻放呢？五彩的燈光，是眼睛有毛病時產生的幻覺。應該去除的是眼病，而不是燈光上的灰塵。如果說本來的眼睛從未生病，那麼就像站在河邊卻渴死的人一樣（比喻擁有佛性卻不知運用）。 龍牙言禪師一首 張提舉到山有作 清明盛世的朝廷賢臣難得一見，在巖石邊的禪堂里論道，言語如霜風般凜冽。請問您何時離開帝都？笑著說，西蜀的烏頭（一種藥材，比喻珍貴之物）在這裡很賤價。阿呵阿，是誰推薦了裴相（指裴休，曾任江西觀察使）？當年他主管豫章（今江西南昌），不惜眉毛（比喻不惜一切代價）也要與禪師相見。咦！ 勝因戲魚靜禪師二十二首 擬寒山自述 很多人都想模仿寒山（唐代隱士詩僧），不然就模仿拾得（寒山的同伴）。每個人都有各自的志向，模仿他們又有什麼益處呢？居住在山中，山色翠綠；靠近水邊，水聲潺潺。風華雪月，隨時隨地都可以歌唱。 常常回憶起未參禪的時候，在經教中聽了十年。晝夜不停地數著別人的寶物，自己卻從未得到半分錢。 立志出行遊方，遍尋治療煩惱的良藥。等到真正休息下來的時候，依舊沒有鞋子穿（比喻沒有找到真正的歸宿）。 行走時只相信自己的雙腳，到處都可以是家。午飯隨便吃些粗茶淡飯，三衣（指出家人的三種法衣）隨意地遮蓋身體。空名就像耳邊的流水，微小的利益就像眼中的沙子。一覺睡到黃昏，太陽又從海邊升起。 用眼睛觀察，用語言表達，自我吟唱，這並非自高自大。高尚的情懷不會隨波逐流，幽靜的鳥兒徒勞地鳴叫。 沒有水，一定沒有源頭；有煙，必定有灶。天堂和地獄，都是自己所作所為的報應。 最近看到一些人，外表看起來堂堂正正，像佛祖一樣。進入禪房尋求知識，爲了明白生死大事。 問你是不是賊，當時嚇得面如土色。言語不要生氣，這個就是生死。 參禪是爲了脫離生死輪迴，千萬不要被邪魔所迷惑。
【English Translation】 English version Hua (Flower) There is a seed with the mind-ground (referring to the potential for Buddhahood or enlightenment). When the conditions (referring to various combined factors) are ripe, the flower of wisdom (referring to enlightenment) naturally blooms. If you want to know where the final fruit is, look back, and the Patriarch (referring to the enlightened teacher) who guided you in the beginning is right there. Zong (Summary) After the five petals (a metaphor for the five houses of Chan Buddhism) have bloomed, the mountain (a metaphor for the Dharma) becomes higher and the water (a metaphor for wisdom) becomes deeper. Layers of mist stretch across the mouth of the valley, and practitioners search in vain. Showing the Assembly Seeking the mind, but never truly understanding it; waiting for someone who can understand you, but they never appear. The flowers on the rocks bloom quietly after the rain; for whom does this loneliness bloom? The five-colored lights are illusions created by an eye disease. What should be removed is the eye disease, not the dust on the lights. If you say that the original eye has never been diseased, then it is like a person dying of thirst by the river (a metaphor for possessing Buddhahood but not knowing how to use it). One poem by Zen Master Longya Yan Written when Zhang Tiju visited the mountain It is rare to meet virtuous officials of the court in a prosperous era. Discussing the Way in the rock hall, words are as sharp as the frost wind. May I ask when you left the imperial capital? Smiling, he said, 'Aconitum (a medicinal herb, a metaphor for precious things) from Western Shu is cheap here.' Aha aha, who recommended Chancellor Pei (referring to Pei Xiu, who once served as the Jiangxi Inspector)? In those years, he was in charge of Yuzhang (now Nanchang, Jiangxi), and he did not spare his eyebrows (a metaphor for sparing no effort) to meet with the Zen master. Hmm! Twenty-two poems by Zen Master Shengyin Xiyu Jing Imitating Hanshan's Self-Description Many people want to imitate Hanshan (a hermit poet-monk of the Tang Dynasty), or else imitate Shide (Hanshan's companion). Everyone has their own aspirations; what is the benefit of imitating them? Living in the mountains, the mountain colors are green; near the water, the sound of the water is long. The beauty of the wind, flowers, snow, and moon can be sung at any time and in any place. I often recall the time before I practiced Chan, listening to the teachings for ten years. Day and night, I counted other people's treasures, but I never got half a penny myself. I resolved to travel and seek the medicine to cure afflictions. When I finally rested, I still had no shoes to wear (a metaphor for not finding true refuge). When walking, I only trust my feet, and everywhere can be home. I eat simple meals for lunch, and my three robes (referring to the three robes of a monk) casually cover my body. Empty fame is like flowing water in the ears, and small benefits are like sand in the eyes. I sleep until dusk, and the sun rises again from the sea. Observing with the eyes, expressing with words, and chanting to myself, this is not arrogance. Noble aspirations will not drift with the tide, and quiet birds chirp in vain. Without water, there is certainly no source; with smoke, there must be a stove. Heaven and hell are the retribution for one's own actions. Recently, I have seen some people who look dignified and upright, like Buddhas. They enter the meditation room seeking knowledge, in order to understand the great matter of life and death. Asking you if you are a thief, you were so frightened that your face turned ashen. Do not be angry with my words; this is life and death. Practicing Chan is to escape the cycle of birth and death; do not be deluded by demons.
。八風一任吹。六塵終不污。非語亂如麻。截斷眾流句。仰面看青天。立地超佛祖。五更一盂粥。辰時一頓飯。晝夜兩覺眠。一日事俱辨。毀我還自毀。讚我還自讚。是非與榮辱。紅爐亦金彈。良田著力耕。自利複利故。莫栽荊棘樹。子孫沒出路。仁者愛安仁。狡佞生嫉妒。勸汝早回頭。翻覆面前覷。莫笑我自述。粗言無義理。豈為騁文辭。因筆寫其志。百年呼吸間。何用苦較計。勸汝莫癡毒。無常忽忽至。一曲樂昇平。非關啰哩棱。山河俱屬宋。雲水且饒僧。時擊松風磬。長然澗月燈。愿王似南嶽。萬世碧層層。
十二時
半夜子。心境俱忘正莽鹵。捻轉天關萬象移。泥牛入海誰親睹。
雞鳴丑。一聲相報無前後。驚覺騰騰夢裡身。釋迦老子交橫走。
平旦寅。翠竹黃華拂眼明。靈禽異獸爭嘲哄。總解回頭轉眼睛。
日出卯。紫霧紅霞騰海島。擠排無限利名人。出門忘卻衣中寶。
食時辰。掌缽徒勞入市巡。若將心受檀那飯。也似無功食祿人。
禺中巳。選甚淫坊並酒肆。回頭便是出塵人。翻笑曼殊攜慶喜。
日南午。卓然獨耀無今古。糞埽堆頭玉馬嘶。琉璃殿上金剛舞。
日昳未。萬樹千峰影斜墜。兔角龜毛繞市尋。貴賣還思買時貴。
晡時申。
【現代漢語翻譯】 現代漢語譯本 任憑八風（指利、衰、毀、譽、稱、譏、苦、樂這八種境界風）吹拂，六塵（指色、聲、香、味、觸、法這六種塵境）終究不能玷污我的心。 不要說那些像亂麻一樣沒有頭緒的話，要截斷一切世俗的念頭。 仰面看那廣闊的青天，立足於當下就能超越佛祖。 每天五更時分喝一缽粥，辰時吃一頓飯。 白天和夜晚各有一次睡眠，一天的事情都能處理完畢。 別人譭謗我，我還是我；別人讚揚我，我還是我。 對於是非和榮辱，就像把金彈扔進紅爐一樣，毫不在意。 要在良田上努力耕作，這樣既能利益自己也能利益他人。 不要種植荊棘樹，否則子孫後代就沒有出路。 仁愛的人喜愛仁愛，狡詐的人心生嫉妒。 勸你早點回頭醒悟，好好看看眼前的真相。 不要嘲笑我自言自語，這些粗淺的話語沒有什麼深奧的道理。 我並非爲了賣弄文采，只是用筆寫下我的心志。 人生百年，轉瞬即逝，何必為那些瑣事苦苦計較呢？ 勸你不要執迷不悟，無常隨時都會到來。 奏響一曲太平之樂，這與啰哩啰嗦的言語無關。 山河都屬於宋朝，雲水也寬容地留給僧人。 時常敲擊松風中的磬，長久地點燃澗水邊的明月燈。 愿您像南嶽（指衡山）一樣，萬世長青，層巒疊嶂。
十二時
半夜子時，心境和外物全都忘卻，一片混沌。 轉動天關，萬象轉移，泥牛入海，有誰親眼見過？
雞鳴丑時，一聲雞鳴，前後相報，沒有差別。 驚醒了沉睡在夢裡的人，釋迦（釋迦牟尼佛）老子（老子）也交錯奔走。
平旦寅時，翠綠的竹子和金黃的鮮花拂過眼簾，一片光明。 各種鳥獸爭相鳴叫，似乎都在嘲笑和哄鬧，總能回頭轉動眼睛。
日出卯時，紫色的霧氣和紅色的雲霞在海島上騰起。 無數追逐名利的人們，擁擠著出門，卻忘記了身上所帶的寶物。
食時辰時，手持缽盂，徒勞地在街市上巡遊。 如果用心接受施主的飯食，也就像一個無功受祿的人。
禺中巳時，選擇什麼青樓和酒肆呢？ 回頭便是出塵之人，反而嘲笑文殊（文殊菩薩）帶著慶喜（阿難尊者）。
日南午時，光明獨自照耀，亙古不變。 糞堆上玉馬嘶鳴，琉璃殿上金剛起舞。
日昳未時，萬樹千峰的影子傾斜墜落。 人們在市場上尋找兔角龜毛這些不存在的東西，賣得貴了還想著買得更貴。
晡時申時，
【English Translation】 English version Let the eight winds (referring to the eight worldly conditions: gain, loss, disgrace, honor, praise, criticism, suffering, and pleasure) blow as they may, the six dusts (referring to the six sense objects: sight, sound, smell, taste, touch, and dharma) will never defile me. Do not speak of tangled, chaotic matters; cut off all worldly thoughts. Gaze up at the vast blue sky; standing firmly in the present, one can transcend even the Buddhas. At the fifth watch of the night, I drink a bowl of congee; at the hour of chen (辰, 7-9 am), I eat a meal. I sleep twice a day, once during the day and once at night; all the day's affairs are thus managed. Whether others slander me, I remain myself; whether others praise me, I remain myself. Regarding right and wrong, honor and disgrace, they are like throwing a golden pellet into a red-hot furnace, of no consequence. Till the fertile fields diligently, benefiting both oneself and others. Do not plant thorny bushes, or your descendants will have no way out. The benevolent love benevolence; the cunning breed jealousy. I urge you to turn back early and awaken, to look closely at the truth before your eyes. Do not laugh at my self-narration; these coarse words have no profound meaning. I am not trying to show off my literary talent, but merely using the pen to write down my aspirations. A hundred years of life pass in a breath; why bother to haggle over trivial matters? I urge you not to be deluded; impermanence arrives suddenly. Play a tune of peace and prosperity; this has nothing to do with rambling words. The mountains and rivers all belong to the Song Dynasty; the clouds and waters are generously left to the monks. Often strike the chime in the pine breeze; keep the lamp by the stream's moonlit waters burning long. May you be like Mount Nan Yue (Heng Mountain), green for ten thousand generations, with layer upon layer of peaks.
The Twelve Hours
Midnight (Zi hour): Both mind and environment are forgotten, all is primordial chaos. Turning the heavenly gate, all phenomena shift; a clay ox entering the sea, who has witnessed it?
Cockcrow (Chou hour): A single crow announces without precedence or sequence. Awakening the body from a deep dream, Shakyamuni (Shakyamuni Buddha) and Laozi (Lao Tzu) run crisscross.
Dawn (Yin hour): Green bamboos and yellow flowers brush the eyes, bright and clear. Spiritual birds and strange beasts compete in mocking and teasing, all knowing to turn their eyes back.
Sunrise (Mao hour): Purple mists and red clouds rise over the island. Countless people chasing fame and fortune, push and shove to go out, forgetting the treasure they carry within.
Mealtime (Chen hour): Holding the alms bowl, one wanders the market in vain. If one receives the alms from donors with a grasping mind, it is like eating the king's food without merit.
Mid-morning (Si hour): Why choose brothels and taverns? Turning back, one becomes a person beyond the dust, laughing at Manjusri (Manjusri Bodhisattva) carrying Ananda (Ananda)
Midday (Wu hour): Brightness shines alone, without past or present. A jade horse neighs on a dung heap, a Vajra dances in a crystal palace.
Afternoon (Wei hour): The shadows of ten thousand trees and a thousand peaks slant and fall. People search the market for rabbit horns and turtle hair (non-existent things), thinking of buying even more expensive when selling dear.
Late afternoon (Shen hour):
一日三分過二分。直饒省得來時路。到家急急也黃昏。
日入酉。殘霞返照門前柳。無聲一曲牧童歸。背跨牛兒師子吼。
黃昏戌。角韻鐘聲遐邇一。要會聞復翳根除。補陀巖上尋彌勒。
人定亥。唸唸無常剎那快。回光省取不遷心。坐照十虛誰對待。
○虎丘隆禪師二首
送化士分衛
大地撮來粟米粒。一毫頭上現乾坤。居家不離途中事。常在途中不出門。
贊達磨
盍國人難挽。西攜只履歸。只因熊耳月。千古冷光輝。
○薦福常庵崇禪師一首
讀莊子一受其成形不忘以待盡
人生悉如此。誰悟此中玄。白日無私照。青山任意眠。松風來不斷。泉石自相便。路出千峰上。云歸竹徑邊。
○寶華佛慈鑒禪師五首
五派
臨濟
銅頭鐵觜百家冤。一喝雙分照用全。三尺吹毛定寰宇。臨行拋向瞎驢邊。
雲門
三句都將一串穿。等閑掛向御樓前。幾多行客眼定動。東海鯉魚飛上天。
曹洞
紫庭黃合帶春溫。寢殿何人侍至尊。長愛百司分職處。玉鞭敲鐙出金門。
溈仰
一個撒開千萬個。簸箕解說無生話。草堂睡起觜盧都。寂子要須原夢破。
法眼
溪光野色浸樓臺
【現代漢語翻譯】 現代漢語譯本 一天已經過去了大半（三分之二）。即使你節省了來時的路程，回到家也已經是黃昏時分。
太陽落山，時辰已是酉時。殘餘的晚霞照耀著門前的柳樹。無聲地，牧童吹著短笛回家了，背上騎著牛，如同獅子吼般自在。
黃昏時分，時辰已是戌時。寺廟的鐘聲悠揚，傳遍四方。想要領會這聲音，去除感官的矇蔽，就去補陀巖（Putuo Rock，觀音菩薩道場）尋找彌勒（Maitreya，未來佛）。
夜深人靜，時辰已是亥時。每一個念頭都在快速地生滅變化，轉瞬即逝。反觀自照，體悟那不隨外境遷變的心，在寂靜中照見整個宇宙，還有誰能與你相對呢？
虎丘隆禪師二首
送化士分衛
將大地縮小成一粒粟米，在一根毫毛的頂端顯現整個宇宙。即使居家生活，也離不開修行的道路，常常在修行途中，卻又從未離開家門。
贊達磨（Bodhidharma，禪宗始祖）
難以挽留的盍國人（指達磨），隻身帶著一隻鞋子西歸。只因爲熊耳山（Mount Xiong'er）的月亮，千百年來都閃耀著清冷的光輝。
薦福常庵崇禪師一首
讀莊子一受其成形不忘以待盡
人的一生都是如此，有誰能領悟這其中的玄機？太陽無私地照耀著萬物，青山靜靜地任人安眠。松濤不斷傳來，泉水和巖石自然地相互依偎。道路通向千峰之上，雲彩飄回竹林小徑。
寶華佛慈鑒禪師五首
五派
臨濟（Linji school，禪宗五家之一）
如同銅頭鐵嘴一般，讓百家學說都感到冤屈。一聲棒喝，同時展現了體和用。用三尺長的吹毛劍來裁斷寰宇，最後卻將它丟向瞎驢旁邊。
雲門（Yunmen school，禪宗五家之一）
將三句話都用一根線串起來，隨意地掛在皇宮的城樓前。引得多少行人駐足觀看，東海的鯉魚竟然飛上了天空。
曹洞（Caodong school，禪宗五家之一）
紫色的宮廷，黃色的宮殿，處處都帶著春天的溫暖。寢宮裡有誰在侍奉著至尊？人們總是喜歡在各個部門分管職責的地方，用玉鞭敲打著馬鐙，從金門出來。
溈仰（Weiyang school，禪宗五家之一）
一個撒開，變成千萬個。用簸箕來解說無生的道理。草堂里睡醒，露出本來的面目。寂子（Jizi，人名）需要徹底打破夢境。
法眼（Fayan school，禪宗五家之一）
溪水的光芒和山野的景色倒映在樓臺中。
English version Two-thirds of the day has passed. Even if you save time on the way back, it's already dusk when you arrive home.
The sun sets, and the time is now You (酉, 5-7 PM). The remaining sunset glows on the willow trees in front of the gate. Silently, the shepherd boy returns home playing a flute, riding on the back of an ox, as free as a lion's roar.
It's dusk, and the time is now Xu (戌, 7-9 PM). The sound of the temple bell is melodious, spreading in all directions. If you want to understand this sound and remove the obscurations of the senses, go to Putuo Rock (Putuo Rock, the Bodhimanda of Avalokiteśvara) to seek Maitreya (Maitreya, the future Buddha).
Deep into the night, the time is now Hai (亥, 9-11 PM). Every thought arises and vanishes quickly, in an instant. Reflect inward and realize the unchanging mind that does not move with external circumstances. In stillness, illuminate the entire universe. Who can stand in opposition to you?
Two Poems by Zen Master Long of Tiger Hill
Sending a Mendicant Monk on Alms Round
Shrinking the great earth into a grain of millet, the entire universe appears on the tip of a single hair. Even living at home, one cannot be separated from the path of practice, always on the path of practice, yet never leaving home.
In Praise of Bodhidharma (Bodhidharma, the first patriarch of Zen)
Difficult to retain, the man from He (盍國, a country in Central Asia, possibly Persia), returned west with only one shoe. Just because of the moon over Mount Xiong'er (Mount Xiong'er), its cold light has shone for thousands of years.
One Poem by Zen Master Chang'an Chong of Jianfu Temple
Reading Zhuangzi - 'Receiving its Form and Not Forgetting to Await its End'
Human life is all like this. Who can understand the mystery within? The sun shines impartially on all things, and the green mountains quietly allow people to sleep peacefully. The sound of the pine breeze comes continuously, and the spring and rocks naturally lean on each other. The road leads to the top of a thousand peaks, and the clouds return to the bamboo path.
Five Poems by Zen Master Foci Jian of Baohua Temple
The Five Houses
Linji (Linji school, one of the Five Houses of Zen)
Like a copper head and iron mouth, causing grievances for a hundred schools of thought. A single shout simultaneously reveals substance and function. Using a three-foot-long sword to judge the universe, but in the end, throwing it to the side of a blind donkey.
Yunmen (Yunmen school, one of the Five Houses of Zen)
Stringing the three phrases together with one thread, casually hanging them in front of the imperial palace tower. Attracting many travelers to stop and watch, the carp from the East Sea actually flies into the sky.
Caodong (Caodong school, one of the Five Houses of Zen)
The purple court and yellow palace are filled with the warmth of spring. Who is serving the most honored one in the sleeping palace? People always like the places where various departments manage their duties, tapping the stirrups with jade whips, emerging from the golden gate.
Weiyang (Weiyang school, one of the Five Houses of Zen)
One scatters and becomes thousands. Using a winnowing fan to explain the principle of non-birth. Waking up from sleep in the thatched hut, revealing the original face. Jizi (Jizi, a person's name) needs to completely break the dream.
Fayan (Fayan school, one of the Five Houses of Zen)
The light of the stream and the colors of the wilderness are reflected in the pavilions and terraces.
【English Translation】 English version Two-thirds of the day has passed. Even if you save time on the way back, it's already dusk when you arrive home.
The sun sets, and the time is now You (酉, 5-7 PM). The remaining sunset glows on the willow trees in front of the gate. Silently, the shepherd boy returns home playing a flute, riding on the back of an ox, as free as a lion's roar.
It's dusk, and the time is now Xu (戌, 7-9 PM). The sound of the temple bell is melodious, spreading in all directions. If you want to understand this sound and remove the obscurations of the senses, go to Putuo Rock (Putuo Rock, the Bodhimanda of Avalokiteśvara) to seek Maitreya (Maitreya, the future Buddha).
Deep into the night, the time is now Hai (亥, 9-11 PM). Every thought arises and vanishes quickly, in an instant. Reflect inward and realize the unchanging mind that does not move with external circumstances. In stillness, illuminate the entire universe. Who can stand in opposition to you?
Two Poems by Zen Master Long of Tiger Hill
Sending a Mendicant Monk on Alms Round
Shrinking the great earth into a grain of millet, the entire universe appears on the tip of a single hair. Even living at home, one cannot be separated from the path of practice, always on the path of practice, yet never leaving home.
In Praise of Bodhidharma (Bodhidharma, the first patriarch of Zen)
Difficult to retain, the man from He (盍國, a country in Central Asia, possibly Persia), returned west with only one shoe. Just because of the moon over Mount Xiong'er (Mount Xiong'er), its cold light has shone for thousands of years.
One Poem by Zen Master Chang'an Chong of Jianfu Temple
Reading Zhuangzi - 'Receiving its Form and Not Forgetting to Await its End'
Human life is all like this. Who can understand the mystery within? The sun shines impartially on all things, and the green mountains quietly allow people to sleep peacefully. The sound of the pine breeze comes continuously, and the spring and rocks naturally lean on each other. The road leads to the top of a thousand peaks, and the clouds return to the bamboo path.
Five Poems by Zen Master Foci Jian of Baohua Temple
The Five Houses
Linji (Linji school, one of the Five Houses of Zen)
Like a copper head and iron mouth, causing grievances for a hundred schools of thought. A single shout simultaneously reveals substance and function. Using a three-foot-long sword to judge the universe, but in the end, throwing it to the side of a blind donkey.
Yunmen (Yunmen school, one of the Five Houses of Zen)
Stringing the three phrases together with one thread, casually hanging them in front of the imperial palace tower. Attracting many travelers to stop and watch, the carp from the East Sea actually flies into the sky.
Caodong (Caodong school, one of the Five Houses of Zen)
The purple court and yellow palace are filled with the warmth of spring. Who is serving the most honored one in the sleeping palace? People always like the places where various departments manage their duties, tapping the stirrups with jade whips, emerging from the golden gate.
Weiyang (Weiyang school, one of the Five Houses of Zen)
One scatters and becomes thousands. Using a winnowing fan to explain the principle of non-birth. Waking up from sleep in the thatched hut, revealing the original face. Jizi (Jizi, a person's name) needs to completely break the dream.
Fayan (Fayan school, one of the Five Houses of Zen)
The light of the stream and the colors of the wilderness are reflected in the pavilions and terraces.
。一笛遙聞奏落梅。風送斷云歸嶺去。月和流水過橋來。
○凈慈月堂昌禪師二首
送僧
掃盡諸方路布禪。到頭窠臼落誰邊。檯盤角畔重拈起。萬里神光頂后全。
自讚
丹青寫出。剩卻一個。竇入布衫。著著便破。土麵灰頭那畔行。水墨觀音解推磨。
○廣福尚禪師二首
離黃龍有作
大袖長拖出祖關。蛟龍戰罷海濤閑。寄言白首參玄者。休把虛空側點斑。
次韻答張無垢居士
從來高價莫饒伊。百戰場中奮兩眉。奪角沖關君會也。叢林誰敢更相欺。
○長蘆真歇了禪師三首
示眾
意句難分別。風騷路外求。提刀空四顧。駐步失全牛。落眼情塵脫。歸根景象幽。萬緣俱不到。佛祖莫能酬。路斷無依著。空船載月歸。力窮忘一色。功盡喪全機。密混凝流處。融通向背時。古帆風靜夜。任運應高低。不犯清波句。澄江浸一鉤。棹頭風色靜。篷底夜明秋。雁影沉寒水。蘆華隱白牛。須知耕釣外。穩密類難收。
○靈峰古禪師一首
題佛鑒禪師語錄后
流水高山不在弦。等閑成曲又成篇。列珊瑚樹枝枝好。撒水銀珠顆顆圓。揮落禪關無少滯。增添衲子幾重冤。擬於紙上明端的。爭似當機自造玄。
○黃龍草
【現代漢語翻譯】 現代漢語譯本： 一笛遠遠傳來，吹奏著《落梅》的曲調。風將斷裂的雲朵送回山嶺。月光與流水相伴，流過橋下。
○凈慈月堂昌禪師二首
送僧
掃盡各處的道路，廣佈禪法。最終歸宿落在誰的身邊？將檯盤的角落重新拈起。萬里神光在頭頂後方完全顯現。
自讚
用丹青描繪出我的形象，卻多餘了一個我。補丁縫入布衫，總是容易破損。蓬頭垢面地在那邊行走，水墨觀音也懂得推磨。
○廣福尚禪師二首
離黃龍有作
寬大的袖子長長地拖著，走出了祖師的關隘。蛟龍爭戰完畢，海濤也平靜下來。寄語給那些白髮蒼蒼參禪的人，不要把虛空當作污點來指摘。
次韻答張無垢居士
從來不輕易放過高價的東西。百戰之中，奮起雙眉。奪取棱角，突破關隘，你已經領會了。叢林之中，誰還敢再欺騙你？
○長蘆真歇了禪師三首
示眾
意和句難以分別，在**路之外尋求。手提刀劍，空自四顧，停下腳步，失去了整頭牛。放下眼前的塵情，迴歸本源，景象幽深。萬般因緣都無法到達，佛祖也無法酬謝。道路斷絕，無所依靠，空船載著月亮歸來。力量耗盡，忘記一切色相，功勞完成，喪失全部機巧。在秘密混合的流動之處，融會貫通，面向或背離的時機。古老的帆船在風平浪靜的夜晚，任憑它高低起伏。不觸犯清波的句子，澄澈的江水浸著一彎月鉤。船槳邊的風色平靜，船篷底下，秋夜明亮。雁影沉入寒冷的水中，蘆葦花叢中隱約可見白牛。須知在耕田釣魚之外，穩密的真性難以把握。
○靈峰古禪師一首
題佛鑒禪師語錄后
流水高山的美妙不在琴絃上，隨意彈奏也能成曲成篇。排列的珊瑚樹，枝枝都美好，撒落的水銀珠，顆顆都圓潤。揮灑禪關，沒有絲毫滯礙，增添了衲子們多少重冤屈。想要在紙上明白究竟，怎比得上當下機緣，自己創造玄妙。
○黃龍草
【English Translation】 English version: A flute is heard from afar, playing the melody of 'Falling Plum Blossoms'. The wind sends the broken clouds back to the mountains. The moonlight accompanies the flowing water, passing under the bridge.
○ Two Poems by Chan Master Yue Tang Chang of Jingci Temple
Sending off a Monk
Sweeping away the paths of all directions, spreading the Dharma of Chan. Where does the final destination lie? Picking up the corner of the table anew. The divine light of myriad miles is fully revealed behind the head.
Self-Praise
Depicting my image with danqing (traditional Chinese painting), yet one 'I' is superfluous. Patches sewn into the cloth robe, always easily torn. Walking over there with disheveled hair and a dusty face, even the Guanyin (Avalokiteśvara) in ink painting knows how to grind.
○ Two Poems by Chan Master Guangfu Shang
Written on Leaving Huanglong (Yellow Dragon)
Wide sleeves trailing long, exiting the ancestral gate. The dragons' battle is over, and the sea waves are calm. A message for those white-haired Chan practitioners: do not regard emptiness as a stain to be criticized.
Rhyming in Response to Layman Zhang Wugou
Never easily let go of something of high value. In a hundred battles, raise your eyebrows in vigor. You have understood how to seize the angle and break through the barrier. In the Sangha forest, who would dare to deceive you again?
○ Three Poems by Chan Master Zhenxie Liao of Changlu
Instruction to the Assembly
Meaning and phrase are difficult to distinguish, seek outside the **path. Holding a sword, looking around in vain, stopping, losing the whole ox. Letting go of the emotions and dust before the eyes, returning to the root, the scene is profound. Myriad conditions cannot reach it, and the Buddhas and Patriarchs cannot repay it. The road is cut off, with nothing to rely on, an empty boat carries the moon home. Strength exhausted, forgetting all forms, merit completed, losing all skill. In the place of secret mixture and flow, understanding and penetrating, the time of facing or turning away. An ancient sail on a calm night, letting it rise and fall as it may. Not violating the phrase of clear waves, the clear river soaks a crescent moon. The wind color by the oar is calm, under the awning, the autumn night is bright. The shadow of a wild goose sinks into the cold water, a white ox is faintly visible in the reed flowers. Know that outside of plowing and fishing, the stable and secret nature is difficult to grasp.
○ One Poem by Chan Master Lingfeng Gu
After Reading Chan Master Fojian's Sayings
The beauty of flowing water and high mountains is not on the strings, casually playing can also become a song and a poem. The arranged coral trees, every branch is beautiful, the scattered mercury beads, every one is round. Waving the Chan barrier, without the slightest stagnation, adding how many layers of injustice to the monks. Wanting to understand the truth on paper, how can it compare to the present opportunity, creating the mystery yourself.
○ Huanglong Cao
堂清禪師一首
讀法界觀
多中即一一中多。浪里全提水是波。波水滅時多一盡。日輪當午見星河。
○善權智禪師四首
識自宗
紫微宸幄綠苔封。寂寂無人寢殿重。玉漏夜傳尊貴語。六宮不許扣金鐘。
和宏智頌仰山語(三)
機絲不立顯真空。斷滅應無個事同[○@●]。沒底月船乘夜泛。無鑐鎖子兩頭通[○@日]。
回眸照處猶春雨。撒手何時正曉風<
如今認得正當初○。月下披雲上寶車[○@日]。暮去朝來誰辨的。開門何處不逢渠<
○德山佛性泰禪師五首
四時般若
日暖風和天地春。野華芳草一番新。靈山佳致依然在。誰是當年微笑人。
萬木扶疏夏景長。園林梅杏嚼紅香。山前麥熟還知否。一一當機為舉揚。
飄飄黃葉墜幽庭。萬里無雲宇宙清。颯颯涼飆生戶外。韶陽三句轉分明。
林木蕭條複本根。嚴霜凍雪鎖松門。地爐煨火通身暖。寒暑到來休更論。
贊達磨
泛舶來梁自普通。一錘擊碎有為功。誰云面壁無言說。爭
【現代漢語翻譯】 現代漢語譯本 堂清禪師一首
讀法界觀
多中即一，一中即多。如同浪里全是水，水即是波。波水消滅之時，多與一的分別也就不存在了。如同正午的太陽當空照耀，星河也隱而不見。
善權智禪師四首
識自宗
紫微宮殿（Ziwei Palace）的殿宇上，綠色的青苔覆蓋，顯得寂靜而莊嚴，無人居住，寢宮顯得格外沉重。玉漏（Yu Lou）在夜晚傳遞著尊貴的聲音，六宮（Liu Gong）之中，不允許敲響金鐘。
和宏智頌仰山語(三)
不依賴任何技巧，才能顯現真空（Zhenkong）。斷滅空無，與此事並不相同。乘坐沒有底的月船，在夜晚泛舟，沒有鎖鼻的鎖子，兩頭都是通的。
回首照看之處，仍然是春雨綿綿。何時放手，正是清晨的風。白髮童顏的孩童，騎著雪白的馬。轉身迴歸本源，豈是尋常的功勞可比。
如今真正認識到最初的本性。在月光下撥開雲霧，登上寶車。從早到晚，誰能分辨清楚？打開門，無論在哪裡都能遇到他。
德山佛性泰禪師五首
四時般若
陽光溫暖，微風和煦，天地一片春意盎然。野花盛開，芳草鮮美，一切都煥然一新。靈山（Lingshan）的美好景象依然存在，誰是當年微笑的迦葉尊者（Kasyapa）？
萬木生長茂盛，夏日的景色變得悠長。園林中梅子和杏子成熟，散發著紅色的香氣。山前的麥子成熟了，你知道嗎？每一個當下，都應機說法，為大家開示。
飄落的黃葉墜落在幽靜的庭院中。萬里無雲，宇宙清朗。颯颯的涼風從戶外吹來。韶陽（Shaoyang）的三句玄語，也更加分明。
林木凋零，迴歸根本。嚴霜冰凍，白雪覆蓋，封鎖了松樹的大門。在火爐旁烤火，全身都感到溫暖。寒冷和暑熱到來，都不用再去討論了。
贊達磨
達摩祖師（Bodhidharma）乘坐海船從普通港口來到梁朝。用一錘擊碎了有為的功業。誰說他面壁九年沒有說話？
【English Translation】 English version Zen Master Tangqing - One Poem
Reading the Contemplation of Dharmadhatu
Many are one, and one is many. In the waves, all that is there is water, and water is the wave. When the waves and water cease, the distinction between many and one disappears. Like the sun at high noon, the Milky Way is hidden from view.
Zen Master Shanquan Zhi - Four Poems
Knowing One's Own Source
In the Ziwei Palace (Ziwei Palace), green moss covers the halls, silent and solemn, uninhabited, the sleeping quarters feel heavy. The jade clepsydra (Yu Lou) transmits noble words at night, and in the Six Palaces (Liu Gong), the striking of golden bells is not permitted.
Responding to Hongzhi's Eulogy on Yangshan (3)
Without relying on any skill, the true emptiness (Zhenkong) is revealed. Annihilation and nothingness are not the same as this matter. Riding a bottomless moon boat, drifting at night, a lock without a nose ring, open at both ends.
Looking back, it is still spring rain. When to let go, it is the morning breeze. A white-haired, youthful child rides a snow-white horse. Turning back to the source, how can it be compared to ordinary merit.
Now truly recognizing the original nature. Parting the clouds under the moonlight, ascending the precious chariot. From morning to night, who can distinguish it clearly? Open the door, and you will meet him everywhere.
Zen Master Foxing Tai of Mount Deshan - Five Poems
Prajna of the Four Seasons
The sun is warm, the breeze is gentle, and the world is full of spring. Wildflowers bloom, and fragrant grasses are lush, everything is renewed. The beautiful scenery of Lingshan (Lingshan) remains, who is the smiling Kasyapa (Kasyapa) of that year?
Ten thousand trees grow luxuriantly, and the summer scenery becomes long. Plums and apricots ripen in the garden, emitting a red fragrance. The wheat in front of the mountain is ripe, do you know? At every moment, teach according to the occasion, enlightening everyone.
Falling yellow leaves drop into the quiet courtyard. Ten thousand miles without clouds, the universe is clear. A rustling cool breeze arises outside the door. The three mysterious phrases of Shaoyang (Shaoyang) become even clearer.
The trees wither and return to their roots. Severe frost and snow cover and seal the pine gate. Warming oneself by the stove, the whole body feels warm. No need to discuss cold and heat anymore.
In Praise of Bodhidharma
The Patriarch Bodhidharma (Bodhidharma) came to the Liang Dynasty by sea from an ordinary port. With one hammer, he shattered the meritorious deeds of conditioned existence. Who says he sat facing the wall for nine years without speaking?
奈當門齒露風。
○徑山大慧普覺杲禪師十一首
學者請益竹篦
雲門舉起竹篦。開口知君話墮。上方香積不餐。甘伏食人涕唾。
雲門舉起竹篦。禪和切忌針錐。鸞鳳不棲荊棘。𪂶𪂶偏守空池。
雲門舉起竹篦。通身帶水拖泥。奉報參玄上士。撒手懸崖勿遲。
雲門舉起竹篦。擬議知君亂統。直饒救得眼睛。當下失卻鼻孔。
雲門舉起竹篦。露出心肝五臟。可憐猗死禪和。猶自魂飛膽喪。
示鼎需禪人
頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼。解卻符。趙州東壁掛葫蘆。
寄福勝長老
真人十八界元空。三十一人同姓呂。分散遊山各佔山。三十一人又同處。
贊普融和尚
示無作相。擊涂毒鼓。行無緣慈。誅佛誅祖。如是見得普融。妙喜未敢相許。直下來也。如龍似虎。一錘打破太虛空。至今一缺無人補。
李漢老參政寫師頂相求贊
這漢沒量罪過。不合引惹。措大被渠笑裡藏刀殺去。吾祖達磨。不知有底冤仇。一向興災作禍。杲上座。諾。惺惺著。莫教話墮。
唐道人請贊
這尊慈。無摸索。忽地喜。忽地惡。喜也和氣如春。百華開萼。惡也雷電風雲。一時俱作。似恁么做處。若非阿修羅王。即
【現代漢語翻譯】 現代漢語譯本 奈當門齒露風。
○徑山大慧普覺杲禪師十一首
學者請益竹篦
雲門（人名）舉起竹篦（竹製的刮板）。開口就知道你話語落入俗套。上方香積（指寺院）不吃齋飯，甘願吃人家的涕唾。
雲門（人名）舉起竹篦（竹製的刮板）。禪和（僧人）切忌針錐。鸞鳳不棲息在荊棘叢中，𪂶𪂶（水鳥名）偏偏守著空池。
雲門（人名）舉起竹篦（竹製的刮板）。全身帶著水和泥。奉告參禪的上士，撒手懸崖不要遲疑。
雲門（人名）舉起竹篦（竹製的刮板）。稍加擬議就知道你思緒混亂。即使救得了眼睛，當下也會失去鼻孔。
雲門（人名）舉起竹篦（竹製的刮板）。露出心肝五臟。可憐那些死守教條的禪和（僧人），仍然嚇得魂飛膽喪。
示鼎需禪人
頂門豎起摩醯眼（濕婆神的眼睛）。肘后斜掛奪命符。瞎了眼，解了符，趙州（地名）東壁掛著葫蘆。
寄福勝長老
真人十八界（佛教用語，指六根、六塵、六識）皆空。三十一人同姓呂。分散遊山各佔山頭，三十一人又同在一處。
贊普融和尚
示現無作之相，敲擊涂毒的鼓。行無緣大慈，誅殺佛和祖。如果這樣見得了普融（人名），妙喜（人名）也不敢認可。直接下來，如龍似虎。一錘打破太虛空，至今缺口無人能補。
李漢老參政寫師頂相求贊
這漢子沒量，罪過。不該引惹。讀書人被他笑裡藏刀殺去。吾祖達磨（菩提達摩），不知有什麼冤仇，一向興災作禍。杲上座（作者自稱），是。清醒著，不要話墮。
唐道人請贊
這尊慈悲，無法摸索。忽而喜悅，忽而兇惡。喜悅時和氣如春，百花盛開。兇惡時雷電風雲，一時俱作。像這樣作為，如果不是阿修羅王（一種神），
【English Translation】 English version Naidang's front teeth are exposed to the wind.
○ Eleven Poems by Chan Master Dahui Pujue Gao of Mount Jing
A Student Seeks Instruction on the Bamboo Spatula
Yunmen (name of a person) raises the bamboo spatula (a bamboo scraper). Opening your mouth reveals that your words have fallen into cliché. The Xiangji (name of a temple) above does not eat vegetarian meals, willingly consuming people's snot and spittle.
Yunmen (name of a person) raises the bamboo spatula (a bamboo scraper). Chan monks (Buddhist monks) must avoid needles and awls. The luan and phoenix do not perch in thorny bushes; the grebe (name of a water bird) stubbornly guards an empty pond.
Yunmen (name of a person) raises the bamboo spatula (a bamboo scraper). His whole body is covered in mud and water. I advise the superior scholars who practice Chan, let go of the cliff edge without delay.
Yunmen (name of a person) raises the bamboo spatula (a bamboo scraper). A little deliberation reveals your confused thoughts. Even if you save your eyes, you will immediately lose your nose.
Yunmen (name of a person) raises the bamboo spatula (a bamboo scraper). He exposes his heart, liver, and other internal organs. Pitiful are those Chan monks (Buddhist monks) who cling to dogma, still terrified and losing their courage.
Shown to Chan Monk Dingxu
A Mohe's eye (Shiva's eye) stands erect on the crown of his head. A life-threatening talisman hangs diagonally behind his elbow. Blind the eye, undo the talisman, and Zhao Zhou's (name of a place) east wall hangs a gourd.
Sent to Elder Fusheng
The true man's eighteen realms (Buddhist term, referring to the six senses, six sense objects, and six consciousnesses) are all empty. Thirty-one people share the surname Lü. They scatter to wander the mountains, each occupying a peak, yet the thirty-one people are also in the same place.
In Praise of Monk Purong
He demonstrates the aspect of non-action, striking the drum smeared with poison. He practices causeless compassion, killing Buddhas and ancestors. If you see Purong (name of a person) in this way, Miaoxi (name of a person) would not dare to approve. Coming directly down, like a dragon or tiger. One hammer shatters the great void, and to this day, no one can mend the gap.
Old Statesman Li Han Asks for Praise for a Portrait of His Head
This fellow is immeasurable, a sin. He shouldn't provoke. The scholar is killed by his hidden knife in his smile. Our ancestor Dharma (Bodhidharma), I don't know what grievances he has, constantly causing disasters and creating trouble. This Gao (the author referring to himself), yes. Stay awake, don't let your words fall.
Taoist Tang Asks for Praise
This compassionate one cannot be fathomed. Suddenly joyful, suddenly evil. When joyful, he is as gentle as spring, with a hundred flowers blooming. When evil, thunder, lightning, wind, and clouds arise all at once. If he acts like this, if he is not an Asura King (a type of deity),
是金仙大覺。唐道人。緊收卻。逢人不用展開。捲來送在壁角。
祖傳禪人求贊
藞苴全似川僧。蕭灑渾如浙客。偏向情未生時。拈出報慈一隔。尊性不定。莫可窺測。見小時。嫌蟭螟眼太寬。見大時。謂太虛空惑窄。似這般底阿師。如何受人天供養。好與劈腮一摑。
○烏巨雪堂行禪師三首
贈禪者
句下出諸礙。翻身古劍寒。欲明如上事。須是髑髏干。
削東坡宿東林偈
溪聲廣長舌。山色清凈身。八萬四千偈。明明舉似人。
贊佛眼和尚
因我得禮你。玄沙出窠臼。龍門與薦燈后。咄。
○護國此庵元禪師二首
答虎丘隆禪師
佛祖權衡真妙絕。一句通明萬機徹。縱橫端似走盤珠。唸唸圓融大休歇。要須滴滴爛如膿。莫學南方半生滅。掀然四海浪翻空。撼動須彌石崖裂。電火影里分緇素。烈焰堆中掬飛雪。玲瓏八面生清風。皎潔一輪霜夜月。無位真人干屎撅。紫真珠帳羅紋結。握起吹毛照膽寒。撩撥石人驚吐舌。全提半提風凜凜。奪食驅耕妙無竭。棒如雨點聲如雷。一劄當機便超越。君不見臨濟宗風正令當如此。赤骨歷地成活業。
送化士
言前薦得成多事。句后承當亦未真。截斷兩頭閑路布。不知誰是透關人。
【現代漢語翻譯】 現代漢語譯本 這是金仙大覺（指徹悟的禪師）。唐朝的道人啊，要緊緊地收斂起來，遇到人也不要輕易展開。把它捲起來，放在墻角邊。
為祖傳的禪人求讚語 他的外表打扮完全像四川的僧人，瀟灑的姿態又像浙江的遊方僧。他偏偏要在情慾還未產生的時候，就拈出報慈禪師的『一隔』公案。他的尊貴本性難以捉摸，無法窺測。看小的時候，嫌棄蟭螟（一種小蟲）的眼睛太寬；看大的時候，又說太虛空顯得狹窄。像這樣的阿師（指禪師），怎麼能接受人天的供養呢？真想給他一巴掌。
烏巨雪堂行禪師三首
贈禪者 在言句之下產生種種障礙，一旦翻身，古劍寒光閃爍。想要明白這件事，必須像髑髏（頭骨）一樣空空蕩蕩。
削東坡宿東林偈 溪流的聲音就是廣長舌，山巒的景色就是清凈身。八萬四千偈，明明地向人們開示。
贊佛眼和尚 因為我得以禮敬你，玄沙禪師才得以跳出窠臼。龍門和薦燈禪師之後，咄！（表示斥責或驚歎）
護國此庵元禪師二首
答虎丘隆禪師 佛祖的權衡真是精妙絕倫，一句通明，萬機都徹悟。縱橫往來，就像在盤子里滾動的珠子，唸唸圓融，達到大休歇的境界。要像膿一樣滴滴爛熟，不要學南方禪宗那種半生不熟的狀態。掀起四海的波浪，震動須彌山，使石崖崩裂。在電光火影中分辨黑白，在烈焰堆中捧起飛雪。玲瓏八面，生出清風，皎潔的一輪霜夜月。無位真人就是一根乾屎橛，用紫真珠帳和羅紋結裝飾起來。握起吹毛劍，寒光照膽，撩撥石人，驚得他吐出舌頭。全提半提，氣勢凜凜，奪食驅耕，妙用無窮。棒如雨點，聲如雷鳴，一札當機，便能超越。你難道沒看到臨濟宗的風範正令就應該是這樣嗎？赤裸裸地立於大地，成就活生生的事業。
送化士 在言語之前領會，反而會多生事端；在言語之後承擔，也未必是真。截斷兩頭的閑雜道路，不知道誰才是真正能透徹關隘的人。
【English Translation】 English version He is a Golden Immortal of Great Enlightenment (referring to a Chan master who has achieved complete enlightenment). Tang Dynasty Daoist, tightly restrain it, and don't easily unfold it when you meet people. Roll it up and place it in the corner of the wall.
In Praise of an Ancestrally Transmitted Chan Practitioner His appearance is entirely like a Sichuan monk, and his demeanor is as free and unrestrained as a Zhejiang itinerant monk. He insists on taking up the 'one separation' case of Baoci Chan Master before emotions arise. His noble nature is elusive and cannot be fathomed. When looking at the small, he dislikes the eyes of the midge (a small insect) for being too wide; when looking at the large, he says that the vast emptiness seems narrow. How can such a teacher (referring to a Chan master) receive offerings from humans and gods? I really want to slap him in the face.
Three Poems by Chan Master Xue Tang Xing of Wuju
To a Chan Practitioner Obstacles arise from beneath words; once you turn around, the ancient sword flashes with cold light. If you want to understand this matter, you must be as empty as a skull.
Poem on Su Dongpo Shaving His Head and Staying at Donglin Temple The sound of the stream is the broad and long tongue; the scenery of the mountains is the pure body. Eighty-four thousand verses are clearly revealed to people.
In Praise of Buddhist Eye Abbot Because I am able to pay homage to you, Chan Master Xuansha was able to break free from the old ways. After Longmen and Chan Master Jiandeng, 'Doh!' (an expression of rebuke or exclamation)
Two Poems by Chan Master Yuan of Huguo Ci'an
Reply to Chan Master Long of Tiger Hill The Buddha's weighing is truly exquisite, one sentence illuminates and all machines are thoroughly understood. Moving horizontally and vertically, like a pearl rolling in a plate, every thought is perfectly integrated, reaching the state of great rest. It must be as rotten as pus, do not learn the half-baked state of Southern Chan. Stir up the waves of the four seas, shake Mount Sumeru, causing the stone cliffs to collapse. Distinguish black and white in the shadows of lightning and fire, scoop up flying snow in the pile of flames. Exquisite on all sides, generating a clear breeze, a bright round frost night moon. The True Man of No Rank is just a dry shit stick, decorated with purple pearl curtains and patterned knots. Grasp the hair-splitting sword, the cold light illuminates the courage, tease the stone man, startling him to stick out his tongue. Fully lifting and half lifting, the momentum is awe-inspiring, seizing food and driving plowing, the wonderful use is endless. The staff is like raindrops, the sound is like thunder, one strike at the moment, you can surpass. Don't you see that the style and decree of the Linji sect should be like this? Standing naked on the earth, accomplishing a living career.
Sending Off a Mendicant Monk Understanding before words only creates more trouble; undertaking after words is not necessarily true. Cut off the idle roads at both ends, I don't know who is the one who can truly penetrate the barrier.
○道場正堂辯禪師五首
送街坊
貞女不著孃家服。丈夫豈假分時財。十杯五盞從何有。空奮雙拳趁得來。
送及禪人
馬面夜叉才稽首。牛頭獄卒便擎拳。洞賓唱個陶甄理。脫殼烏龜飛上天。
自讚(三)
土豹長老悟處敲。誵滑頭勝似莼菜。軟頑何啻黐膠。曾被三腳驢子踏得鼻孔成四。
瞎老婆半夜吹火。張聾子日午聞歌。𦘕得這般毫相。出生入死降魔。有時鼓起龍門浪。娑竭龍王不奈何。潦倒住持。不言規矩。聚三百僧。說無義語。平生要討便宜。落水也求干處。
○欽山方禪師四首
四威儀
山中行。步步踏無生。手把過頭杖。輕重不多爭。
山中住。生死全無路。地獄與天堂。總是閑傢俱。
山中坐。松竹大底大。時時起清風。自唱還自和。
山中眠。祖佛並齊肩。神通並妙用。盡在枕頭邊。
○靈隱佛海遠禪師五首
示無住道人
瞎堂有個不是。掃盡衲僧巴鼻。驚回陜府鐵牛。吞卻山河大地。
寄白石峰體首座
白石峰頭衲子多。鐵牛吸盡井中波。他年布袋重開口。佛祖依前不奈何。
寄道場無庵全和尚
雪頂崑崙著意猜。十頭羅剎笑顏開。鑊湯冷處君先入。滸眼橫
【現代漢語翻譯】 現代漢語譯本
○道場正堂辯禪師五首
送街坊
貞潔的女子不穿孃家的衣服，丈夫的財產難道還要分時間來給嗎？哪裡來的這許多酒杯？不過是空費力氣，揮舞雙拳掙來的罷了。
送及禪人
馬面夜叉（佛教中的地獄鬼卒）才剛稽首，牛頭獄卒（佛教中的地獄鬼卒）便舉起了拳頭。洞賓（指呂洞賓，道教人物）唱著陶甄萬物的道理，脫了殼的烏龜也能飛上天。
自讚(三)
土豹長老在開悟之處敲打，圓滑的頭腦勝過莼菜，軟弱頑固不亞於黏膠。曾經被三腳驢子踩得鼻孔成了四個。
瞎眼老太婆半夜吹火，聾子大白天聽歌。描繪出這般微妙的形象，出生入死，降伏邪魔。有時鼓起龍門的波浪，娑竭羅龍王（佛教中的龍王）也無可奈何。潦倒的住持，不講規矩，聚集三百僧人，說些沒有意義的話。平生只想佔便宜，落水了也想找個乾的地方。
○欽山方禪師四首
四威儀
在山中行走，每一步都踏著無生。手裡拿著過頭的禪杖，輕重不多爭。
在山中居住，生死完全沒有路。地獄與天堂，都是閑置的傢俱。
在山中坐著，松樹竹子都很大。時時吹起清風，自己唱著還自己應和。
在山中睡覺，祖師和佛都與我平齊。神通和妙用，全都在枕頭邊。
○靈隱佛海遠禪師五首
示無住道人
瞎堂（禪師名號）有個不是之處，掃蕩了所有僧人的把柄。驚醒了陜府的鐵牛，吞下了山河大地。
寄白石峰體首座
白石峰頭的僧人很多，鐵牛吸乾了井中的水波。他年布袋（指布袋和尚，彌勒佛的化身）重新開口，佛祖依舊無可奈何。
寄道場無庵全和尚
雪頂崑崙（指崑崙山）用心去猜，十個羅剎（惡鬼）笑逐顏開。鑊湯（煮人的大鍋）冷卻的地方你先進入，眼光橫
【English Translation】 English version
○ Five Poems by Zen Master Bian of the Daocheng Main Hall
Sending Off Neighbors
A chaste woman does not wear her maiden family's clothes. Does a husband portion out his wealth by the hour? Where do these ten cups and five goblets come from? They are earned by exerting one's fists in vain.
Sending Off Zen Practitioners
As soon as the horse-faced Yama (a demon in Buddhism) bows, the ox-headed jailer (a demon in Buddhism) raises his fist. Dongbin (referring to Lü Dongbin, a Taoist figure) sings the principle of molding all things; a turtle that has shed its shell flies up to the sky.
Self-Praise (3)
The rustic leopard elder strikes at the point of enlightenment. A slippery head is better than water shield; soft stubbornness is no less than birdlime. Once, a three-legged donkey stepped on my nose, making it into four nostrils.
A blind old woman blows fire in the middle of the night; a deaf man hears songs at midday. Depicting such a subtle appearance, entering life and death, subduing demons. Sometimes stirring up the waves of Dragon Gate, the Sāgara Dragon King (a dragon king in Buddhism) can do nothing about it. A dissolute abbot, not adhering to rules, gathers three hundred monks, speaking meaningless words. Throughout his life, he only seeks advantages, even when falling into water, he seeks a dry place.
○ Four Poems by Zen Master Fang of Qinshan
Four Dignities
Walking in the mountains, each step treads on non-birth. Holding an over-the-head staff, not arguing much about weight.
Living in the mountains, there is no path for birth and death at all. Hell and heaven are all idle furniture.
Sitting in the mountains, the pines and bamboos are very large. A clear breeze rises from time to time, singing and harmonizing with oneself.
Sleeping in the mountains, patriarchs and Buddhas are all on par with me. Supernatural powers and wonderful functions are all by the pillow.
○ Five Poems by Zen Master Fohai Yuan of Lingyin
Showing to the Practitioner Wuzhu
Heshang (Zen master's name) has a fault, sweeping away all the handles of the monks. Startling the iron ox of Shanfu, swallowing the mountains and rivers.
Sending to the Head Seat Ti of Baishi Peak
There are many monks at the head of Baishi Peak. The iron ox has sucked up all the waves in the well. In later years, the cloth bag (referring to Budai, the incarnation of Maitreya) reopens, and the Buddha still can do nothing about it.
Sending to the Venerable Quan of Daocheng Wu'an
Guess intently at the snow-capped Kunlun (referring to Kunlun Mountain), ten Rakshasas (evil spirits) smile broadly. You enter first where the cauldron soup (a large pot for boiling people) is cold, eyes horizontal
時待我來。
示道源大師
學佛以悟為則。虛詞不入公門。君看義之草聖。一點入石三分。
自讚
大地一渾身。虛空絕四鄰。不識柏樹子。喚作麻三斤。好時十分瀟灑。惡時一味藞苴。等閑牽犁上佛殿。乘興缽盂里走馬。平地撒屎撒尿。知他是真是假。禪人描邈將來。大蟲頭上火把。
○虎丘雪庭凈禪師四首
四牛圖
龍圖王以寧序
本無位次。那容橫立階梯。體絕名言。豈許強生節目。玄關跳出。何妨土麵灰頭。金鎖喝開。始解披毛戴角。隨機攝化。應物現形。唯一堅密身。混入諸塵現古今。作牧牛圖。皆方便之一瑞耳。或黑或白。或有或無。然皆未能盡善。今雪庭道人。獨以四牛。皆一色白。中間二位。悟則逆騎。迷則順騎。前後二位為牛者。表父母未生及涅槃時也。四皆白者。表迷亦不失。悟亦不得。生亦不來。死亦不去。露地坦然。法身明矣。
一．父母未生。空劫那畔。世界未成。此性已具。坦然明白。本體純真。眾生因妄發生。聖人從悲起智。 頌曰。
混沌不分處。三緣未合時。神通難可測。佛眼莫能窺。坦蕩全軀白。安眠露地肥。為耽春色好。又被業風吹。
二．三緣既合。六賊互興。舍父逃亡。迷己逐物。同門出入。各不
【現代漢語翻譯】 現代漢語譯本： 等待我的時機到來。
開示道源大師
學佛以開悟為根本法則。虛假的言辭進不了公門。您看張芝的草書，一點能入石三分。
自讚
大地就是一個整體。虛空隔絕了四鄰。不認識柏樹子，卻把它叫做麻三斤。順利時十分瀟灑，糟糕時一味邋遢。隨便牽著犁登上佛殿，興致來了在缽盂里跑馬。在平地上拉屎撒尿，誰知道他是真是假。禪人描繪出來，就像大蟲頭上點著火把。
○虎丘雪庭凈禪師四首
四牛圖
龍圖王以寧序
本來就沒有固定的位置，哪裡容得下橫立的階梯。本體超越了名言，哪裡允許強行製造事端。玄關一旦跳脫出來，不妨土頭灰臉。金鎖一旦打開，才明白披毛戴角的道理。隨機應變地攝受教化，應著事物而顯現形體。唯一堅固的法身，混入各種塵世而顯現古今。創作牧牛圖，都是方便法門的一種表現。或者黑或者白，或者有或者無，然而都未能盡善盡美。現在雪庭道人，唯獨以四頭牛，都是一個顏色——白色。中間兩位，開悟了就倒騎，迷惑了就順騎。前後兩位作為牛的，代表父母未生之前和涅槃之時。四頭牛都是白色的，表明迷惑也不失去本性，開悟也得不到什麼，生也不從來處來，死也不往去處去。赤裸坦然，法身就顯現明白了。
一．父母未生之前，空劫的那一邊，世界尚未形成，這個自性已經具備。坦然明白，本體純真。眾生因為妄念而產生，聖人從慈悲出發而生起智慧。頌曰。
混沌未開的時候，地水火風四緣尚未聚合時。神通難以測度，佛眼也無法窺視。坦蕩全身潔白，安眠在露天肥沃的土地上。因為貪戀美好的春色，又被業力之風吹動。
二．地水火風四緣既然聚合，眼耳鼻舌身意六賊互相興起。捨棄父親而逃亡，迷惑自己而追逐外物。同門出入，各自不相
【English Translation】 English version: Waiting for my time to come.
Instructing Master Daoyuan
Studying Buddhism takes enlightenment as its fundamental principle. False words cannot enter the public gate. Look at Zhang Zhi's cursive script; a single dot can penetrate the stone by three inches.
Self-Praise
The great earth is one whole body. Emptiness isolates the four neighbors. Not recognizing the cypress seed, they call it three catties of hemp. In good times, extremely unrestrained; in bad times, utterly slovenly. Casually pulling a plow onto the Buddha hall, riding a horse in the alms bowl when the mood strikes. Defecating and urinating on level ground, who knows if it's true or false. When Chan practitioners depict it, it's like a torch on a tiger's head.
○ Four Poems by Zen Master Xueting Jing of Tiger Hill
Four Oxen Pictures
Preface by Wang Yining of Longtu
Originally, there are no fixed positions; how can we allow horizontal steps to be erected? The essence transcends words and speech; how can we permit the forced creation of incidents? Once the mysterious gate leaps out, it doesn't matter if one's face is covered in dirt and ash. Once the golden lock is opened, one understands the principle of wearing fur and horns. Adapting to circumstances to gather and transform, manifesting forms in response to things. The only firm and solid Dharmakaya (法身, body of the law), mixes into all kinds of dust and manifests the ancient and the present. Creating ox-herding pictures is just one manifestation of skillful means. Whether black or white, whether existent or nonexistent, none of them are perfect. Now, the Daoist Xueting uniquely uses four oxen, all of one color—white. The two in the middle, when enlightened, ride backward; when deluded, ride forward. The two in front and behind, as oxen, represent the time before parents were born and the time of Nirvana (涅槃, liberation from the cycle of rebirth). All four are white, indicating that delusion does not lose the original nature, enlightenment gains nothing, birth does not come from anywhere, and death does not go anywhere. Naked and unadorned, the Dharmakaya is clearly manifested.
- Before parents were born, on the other side of the empty kalpa (空劫, cosmic eon), before the world was formed, this nature was already present. Clear and bright, the essence is pure and true. Sentient beings arise from delusion, and sages arise from compassion and wisdom. The verse says:
When chaos was not yet divided, when the four elements (地水火風, earth, water, fire, wind) had not yet coalesced. Supernatural powers are difficult to fathom, and the Buddha's eye cannot perceive it. The whole body is white and open, sleeping peacefully on the fertile ground. Because of greed for the beautiful spring scenery, it is blown by the wind of karma (業, action driven by intention).
- Now that the four elements have coalesced, the six thieves (眼耳鼻舌身意, eyes, ears, nose, tongue, body, mind) arise together. Abandoning the father and fleeing, deluding oneself and pursuing external things. Entering and exiting the same gate, each not
相知。向外馳求。自生退屈。故謂之迷。 頌曰。
改換毛衣了。從茲不自由。只知今日事。忘卻舊時牛。步步雖同轍。昂昂不轉頭。四山成隔闊。相逐沒時休。
三．回頭忽見。覿面相逢。十二時中。全承渠力。君臣道合。父子相投。自利利他。續佛慧命。故謂之悟。 頌曰。
瞥爾家欄里。回頭識得伊。不須常管帶。取次倒橫騎。似客歸家日。如兒得母時。平田荒草里。吹唱哩啰哩。
四．始終一貫。起滅同時。終日生而不生。終日死而不死。廓然絕跡。湛爾清虛。如金博金。似水歸水。不斷煩惱。而入涅槃。不住玄關。匪居正位。披毛戴角向異類中行。此諸佛頓證法門。非眾生見聞境界。 頌曰。
脫下娘生褲。還歸不動尊。萬緣具頓罷。一路涅槃門。大海波瀾息。青天絕點云。披毛同異類。無剎不分身。
○天童應庵華禪師四首
偶作
黃檗堂前行正令。天童今日驗疏親。老來拄杖思分付。未見當年吃棒人。
贊臨濟
臨濟禿。無眼目。討便宜兮不知足。高懸羊頭賣狗肉。秤頭斤兩惜如玉。胸中更有一般毒。天輕觸。
贊此庵
十分𦘕得相似。只有一處肴訛。佛祖檢點不出。從教平地干戈。
禪人寫師頂相求贊
身
【現代漢語翻譯】 相知，卻向外追逐，自然產生退縮和屈服，所以稱之為『迷』（mi，迷惑）。
頌曰：
改換了毛衣，從此不自由。只知道今天的事情，忘記了過去的牛。腳步雖然相同，昂首挺胸不回頭。四面山巒成為阻隔，互相追逐沒有停止的時候。
三、回頭忽然看見，對面相逢。十二時辰中，完全承受他的力量。君臣之道相合，父子之情相投。既能自利又能利他，延續佛的智慧和生命，所以稱之為『悟』（wu，覺悟）。
頌曰：
忽然在自家欄里，回頭認出了他。不需要經常管束，隨意地倒騎橫騎。好像客人回到家，如同孩子得到母親。在平坦的田地和荒草中，吹唱著哩啰哩。
四、始終一貫，生起和滅亡同時發生。整天都在生，卻好像沒有生；整天都在死，卻好像沒有死。空曠寂靜沒有軌跡，清澈虛空。如同用金來博金，好像水歸於水。不斷絕煩惱，而進入涅槃（Nirvana，寂滅）。不執著于玄關（xuanguan，道教術語，指修煉的關竅），不居於正位。披著毛戴著角在不同的種類中行走。這是諸佛迅速證悟的法門，不是眾生見聞所能達到的境界。
頌曰：
脫下娘生褲，迴歸不動尊（Achala，不動明王）。萬種因緣都停止，一路通向涅槃之門。大海波濤平息，碧藍的天空沒有一絲雲彩。披著毛和不同的種類在一起，沒有哪個地方不是我的化身。
○天童應庵華禪師四首
偶作
在黃檗堂前施行正令，天童寺今天考驗疏遠的親人。年老了想把拄杖交付出去，沒有見到當年捱打的人。
贊臨濟（Linji，禪宗大師）
臨濟禿頭，沒有眼睛。貪圖便宜卻不知滿足。高高掛起羊頭賣狗肉。在秤頭上斤斤計較，吝嗇得像對待玉一樣。胸中更有一般的毒。觸犯了他，天都要塌下來。
贊此庵
畫得十分相似，只有一處錯誤。佛祖也檢查不出來，任憑平地上發生戰爭。
禪人寫師頂相求贊
身體
【English Translation】 Knowing each other, yet seeking outwards, naturally giving rise to withdrawal and submission, hence it is called 'Mi' (迷, delusion).
Verse:
Having changed the furry coat, from now on, there is no freedom. Only knowing today's affairs, forgetting the past ox. Although the steps are the same, head held high, not turning back. The four mountains become barriers, chasing each other without end.
Three: Suddenly turning the head, meeting face to face. Throughout the twelve periods of the day, completely receiving his power. The way of ruler and minister aligns, the affection of father and son merges. Benefiting oneself and others, continuing the Buddha's wisdom and life, hence it is called 'Wu' (悟, enlightenment).
Verse:
Suddenly, in the home's fence, turning the head and recognizing him. No need for constant management, casually riding upside down and sideways. Like a guest returning home, like a child obtaining its mother. In the flat fields and weedy areas, blowing and singing 'Li Luo Li'.
Four: Consistent from beginning to end, arising and ceasing occur simultaneously. All day long, it is born yet not born; all day long, it dies yet not dead. Vast and silent, without trace, clear and empty. Like using gold to exchange for gold, like water returning to water. Without ceasing afflictions, entering Nirvana (涅槃, extinction). Not dwelling in the Xuanguan (玄關, Mysterious Pass), not residing in the proper position. Wearing fur and horns, walking among different kinds. This is the Dharma gate of sudden enlightenment for all Buddhas, not a realm that sentient beings can see or hear.
Verse:
Taking off the birth-given pants, returning to Achala (不動尊, Immovable One). All conditions cease at once, the path leads to the gate of Nirvana. The waves of the great sea subside, the blue sky has not a single cloud. Wearing fur and being with different kinds, there is no place where I do not manifest.
○ Four Poems by Zen Master Ying'an Hua of Tiantong
Composed Casually
In front of Huangbo Hall, enforcing the correct order, Tiantong Temple today examines distant relatives. In old age, wanting to entrust the staff, not seeing the person who was beaten in the past.
In Praise of Linji (臨濟, Linji, a Chan master)
Linji is bald, without eyes. Seeking advantages but not knowing satisfaction. Hanging up a sheep's head to sell dog meat. Being meticulous on the scale, being stingy as if dealing with jade. There is even more poison in the chest. Offending him, the sky will collapse.
In Praise of This Hut
Painting it very similarly, there is only one mistake. Even the Buddhas cannot find it, letting war happen on the flat ground.
A Zen Practitioner Asks for Praise for a Portrait of the Teacher
Body
心一如。身外無餘。不願成佛。亦非凡夫。甘作上牢漆捅。無心計較錙銖。萬古銀山鐵壁。更沒者也之乎。是則活埋老僧。不是則打殺曇慧。暗透兩重牢關。烈焰不藏蚊蚋。
○博山本禪師二首
浴佛
今日當年佛降生。當年今日不多爭。若言八十還歸滅。有眼分明特地盲。
遣僧通嗣書
射殺南山老大蟲。行人從此路頭通。年來獵犬渾無用。臥對千峰與萬峰。
○東林卍庵顏禪師七首
明道
心如墻壁眼如眉。月餌煙蓑下釣磯。湛湛寒光凝一片。波瀾不犯取魚歸。
與洞照禪人
拔出趙州舌頭。去卻當門荊棘。歸家倒臥橫眠。冷笑奔南走北。
示眾(二)
無用頑皮作氣毬。誰人趯得上高樓。如今潦倒渾無力。輥得行時即便休。
磐陀石上共安居。水遠山高一事無。唯有多情峰頂月。夜深移影到階除。
贊達磨
五乳峰前。九年冷坐。孤風絕攀。名不敢涴。斷臂嗣芳。賤賣滯貨。螟蠕有子。負之蜾蠃。即說咒曰。類我類我。
自讚(一)
來自三川。應緣兩浙。肩擔華木瓜重檐。肚束馬簸箕三篾。飯咬鐵釘。羹煮木札。要是圓悟兒孫。喪卻楊歧家法。奸漢多疑。黠兒落節。
即真非真。是相非相
【現代漢語翻譯】 現代漢語譯本： 心與真如（Tathata，如實）無二無別。身外再無其他。不希求成佛，亦不是凡夫。寧願像一個上了漆的木桶一樣默默無聞。不費心去計較細微的得失。即使面對萬古不變的銀山鐵壁，也毫無疑問。如果這樣說是對的，那就是活埋了老僧；如果這樣說是不對的，那就是打殺了曇慧（Tan Hui，人名）。在黑暗中穿透兩重牢獄般的關卡，即使是猛烈的火焰也無法隱藏蚊蚋。
○博山本禪師二首
浴佛
今日是當年佛陀降生的日子，當年的今日與今日並沒有什麼不同。如果說佛陀八十歲時涅槃，那麼執著于這種說法的人，即使有眼睛也如同瞎了一樣。
遣僧通嗣書
射殺了南山的大老虎，行人從此可以暢通無阻地行走。這些年來，獵犬已經完全沒有用處了，只是靜靜地面對著千峰萬峰。
○東林卍庵顏禪師七首
明道
心如墻壁般堅定，眼如眉毛般自然。像漁翁一樣，用月光做魚餌，用煙霧做的蓑衣，在水邊垂釣。清澈寒冷的光芒凝聚成一片，不驚動一絲波瀾，便可滿載而歸。
與洞照禪人
拔掉趙州禪師的舌頭，去除門前的荊棘。回到家便隨意躺臥，冷笑著那些奔波于南北的人。
示眾(二)
像無用的頑皮一樣鼓起氣球，有誰能把它踢到高樓之上呢？如今我潦倒無力，只能讓它滾動，能滾動的時候就滾動吧。
我們一起安居在磐陀石上，水遠山高，一切都無所求。只有那多情的峰頂之月，在夜深人靜時，將影子移到臺階上。
贊達磨（Bodhidharma，菩提達摩）
在五乳峰前，面壁九年。像孤傲的風一樣，無人可以攀附，名聲也不敢沾染。斷臂求法的慧可（Huike，人名），賤賣滯銷的貨物。螟蛉有子，蜾蠃揹負著它。於是說咒語道：像我，像我。
自讚(一)
我來自三川，應緣來到兩浙。肩上扛著沉重的華木瓜重檐，腰間束著馬簸箕三篾。飯里咬到鐵釘，羹里煮著木札。如果說是圓悟克勤（Yuanwu Keqin，禪宗大師）的兒孫，那就是喪失了楊歧方會（Yangqi Fanghui，禪宗大師）的家法。奸詐的人多疑，聰明的人反而會失節。
即真非真，是相非相。
【English Translation】 English version: The mind is one with Tathata (suchness). There is nothing else outside the body. Not wishing to become a Buddha, nor being an ordinary person. Willing to be like a lacquered bucket, without calculating petty gains. Even facing the eternal silver mountains and iron walls, there is no doubt. If this is correct, it is burying the old monk alive; if this is incorrect, it is killing Tan Hui (a person's name). Penetrating through the double prison-like barriers in the dark, even fierce flames cannot hide mosquitoes.
○ Two Poems by Zen Master Boshanben
Bathing the Buddha
Today is the day the Buddha was born in the past. The past today is no different from today. If you say the Buddha entered Nirvana at eighty, then those who cling to this view, even with eyes, are truly blind.
Sending a Letter of Succession to a Monk
Shooting and killing the old tiger in the Southern Mountain, travelers can now walk freely. In recent years, hunting dogs have been useless, simply facing the thousands and ten thousands of peaks.
○ Seven Poems by Zen Master Wan'an Yan of Donglin
Clarifying the Path
The mind is as firm as a wall, the eyes as natural as eyebrows. Like a fisherman, using moonlight as bait and a raincoat made of mist, fishing by the water. The clear and cold light condenses into one piece, without disturbing a ripple, one can return fully loaded.
To Zen Practitioner Dongzhao
Pull out Zen Master Zhaozhou's tongue, remove the thorns in front of the door. Returning home, lie down and sleep as you please, laughing coldly at those who rush about in the north and south.
Instruction to the Assembly (2)
Like a useless naughty child blowing up a balloon, who can kick it to the top of a tall building? Now I am down and out, with no strength, I can only let it roll, and roll when it can roll.
We live together on the Pantuoshi Rock, the water is far and the mountains are high, there is nothing to seek. Only the affectionate moon on the peak, in the deep of night, moves its shadow to the steps.
Praise of Bodhidharma (Bodhidharma)
In front of the Five Breasts Peak, facing the wall for nine years. Like a solitary wind, no one can climb, and fame dares not be tainted. Huike (a person's name) who cut off his arm to seek the Dharma, selling off unsalable goods cheaply. The larva has offspring, and the wasp carries it on its back. So he says the mantra: Like me, like me.
Self-Praise (1)
I come from Sanchuan, and came to Liangzhe by fate. Carrying heavy Huamugua double eaves on my shoulders, and tying a horse winnowing basket with three strips around my waist. Biting iron nails in the rice, and cooking wooden chips in the soup. If you say I am a descendant of Yuanwu Keqin (a Zen master), then I have lost the family tradition of Yangqi Fanghui (a Zen master). The treacherous are suspicious, and the clever will lose their integrity.
Neither truly true, nor truly a form.
。龜毛拂子。兔角拄杖。自歌自舞。獨吹獨唱。認得師姑是女兒。志公不是閑和尚。
○國清簡堂機禪師二首
送僧造普同塔
珊珊玉骨本玲瓏。掛角𦏪羊不見蹤。特地作亭圖甚麼。為憐松竹引清風。
送育維那
克賓一字入公門。有理難伸笑殺人。隱靜不行興化令。他年誰道棒頭親。
○焦山庵體禪師六首
白石庵遇作
白石居山人。不住那伽定。拄杖禿卻枝。缽盂倒安柄。人草覓冤仇。虛空懸業鏡。喝下劍光寒。放行摩竭令。
忘機絕照
剔起遮天眼。空王舊話圓。氣毬剛似鐵。石臼軟如綿。苦海無驚浪。紅爐斷火煙。莊周蝴蝶夢。舉世若為原。
示眾(三)
著腳孤危草不生。沒棲泊處等閑行。臨風闊卻噇空口。斷送渾家入火坑。
生獰別是一般村。品藻先賢薄後昆。掉放孤峰爭合殺。棒頭有眼蓋乾坤。
男兒腳底透長安。得坐披衣肯自謾。三尺冷光輝夜月。一條秋水迸人寒。
贊達磨
萬福西來老骨檛。不遵行止渡流沙。被人打落當門齒。啞子依前吃苦瓜。
○玉泉窮谷璉禪師一首
贊月庵
這個老漢。渾無縫罅。點鐵成金。指鹿為馬。以張拙秀才語。擒縱多口阿師。跨三腳驢兒。
指點諸方話霸。遇賤時。三世諸佛正眼難窺。遇貴時。八大龍王亦難酬價。阿呵呵。也大差。只因會春園裡失卻眼睛。從此惡名滔滔。流遍天下。高掛虛堂兮如師子全威。一任百怪千妖暗中驚訝。燈禪燈禪。第一不得容易。與伊點化。咄。
○公安遁庵珠禪師二首
題出山相
半夜逾城往雪山。龍樓鳳閣絕躋攀。如今輥出草窠里。一個閑人天地間。
自讚
月色照幽谷。泉聲落斷崖。水光山色里。一塊爛枯柴。
○劍門分禪庵主七首
雜詠
參禪雖說做工夫。才涉毫芒自取誅。幾度見君深問訊。養雞意在五更初。
慣曾放步竿頭去。坐卻金烏不放東。一派天河流不盡。桃華滿眼趁春紅。
露地白牛須打殺。紅爐鼓浪立教干。脫然透出縱橫去。猶欠平生無病丸。
展缽開單休解會。橫來直去任生疑。隔宵兒子逢親母。豈待傍人說是非。
平地黃金成糞土。翻然糞土是黃金。直饒用得渾相似。𦘕虎何嘗解咬人。
隨例拋鉤泛五湖。渠船魚滿笑予無。豈知予布鉤頭餌。獨在蒼龍不在魚。
騰今耀古無私句。不比偷心捏合成。學海義天無討處。見成拈出示禪人。
○酒仙和尚十首
雜詠
綠水紅桃華。前街後巷走
【現代漢語翻譯】 現代漢語譯本： 評判各方宗師的言論。境遇低賤時，三世諸佛（過去、現在、未來的一切佛）的正眼也難以窺見其真貌。境遇顯貴時，即使是八大龍王也難以酬謝其價值。阿呵呵，也差得太遠了，只因爲在會春園裡失去了眼睛，從此惡名滔滔，流遍天下。高高掛在虛堂之上，如獅子般威風凜凜，任憑各種妖怪暗中驚訝。燈禪，燈禪，第一點就是不容易。要與他點化開悟。咄！
○公安遁庵珠禪師二首
題出山相 半夜翻墻越城，前往雪山（喜馬拉雅山）。龍樓鳳閣，難以攀登。如今從草堆里滾出來，成為一個天地間的閑人。
自讚 月色照耀幽深的山谷，泉水的聲音從斷崖上落下。在水光山色之中，我就是一塊腐朽的木柴。
○劍門分禪庵主七首
雜詠 參禪雖然說是做工夫，但只要稍微涉及一點點皮毛，就會自取滅亡。多次見到你都深深地問候，養雞的用意在於五更天初曉。
習慣了在竿頭行走，穩穩地坐在太陽上不讓它向東落下。天河之水奔流不盡，滿眼桃花，追逐著春天的紅色。
露地白牛必須打殺，紅爐鼓動著火焰，樹立教化的旗幟。如果能徹底地透脫出來，縱橫馳騁，還缺少一顆平生無病的藥丸。
展開飯缽，開列名目，不要去理解，橫來直去，任憑產生疑惑。隔夜的兒子遇到親生母親，哪裡需要旁人來說三道四。
平地上的黃金變成糞土，反過來糞土又變成黃金。即使運用得非常相似，畫出來的老虎又怎麼會咬人呢？
隨意地拋下魚鉤，泛舟五湖，他們的船裝滿了魚，嘲笑我一無所獲。哪裡知道我佈下的魚餌，只在蒼龍身上，不在魚身上。
騰今耀古，沒有私心的語句，不像那些偷心賊捏合而成的東西。學海義天，沒有可以討要的地方，現成地拈出來，展示給禪人。
○酒仙和尚十首
雜詠 綠水紅桃花，在前街後巷走。
【English Translation】 English version: He judges the masters of all directions. When in humble circumstances, even the true eye of the Buddhas of the Three Worlds (past, present, and future) can hardly perceive his true form. When in noble circumstances, even the Eight Great Dragon Kings cannot repay his worth. Alas, how far off! Just because he lost his eyes in the Huichun Garden, his bad reputation has spread throughout the world. Hanging high in the empty hall, he is as majestic as a lion, letting all kinds of monsters be secretly amazed. Lamp Chan, Lamp Chan, the first point is not easy. To enlighten him. Tut!
○ Two Poems by Chan Master Zhū of Gongan Dun'an
Inscribed on a Portrait of Leaving the Mountain In the middle of the night, he climbed over the city wall and went to the Snow Mountain (Himalayas). The dragon towers and phoenix pavilions are difficult to climb. Now he rolls out of the grass, becoming a free man between heaven and earth.
Self-Praise The moonlight shines on the deep valley, and the sound of the spring falls from the cliff. In the scenery of water and mountains, I am a rotten piece of firewood.
○ Seven Poems by Abbot Fēn of Jianmen
Miscellaneous Poems Although practicing Chan is said to be doing work, even a slight involvement will lead to self-destruction. I have greeted you deeply many times, the intention of raising chickens lies in the early morning of the fifth watch.
Accustomed to walking on the tip of a pole, sitting firmly on the golden crow (sun) and not letting it fall to the east. The water of the Milky Way flows endlessly, and the peach blossoms fill the eyes, chasing the red of spring.
The white ox in the open must be killed, the red furnace stirs up the flames, establishing the banner of teaching. If one can thoroughly break through and roam freely, he still lacks a pill for a lifetime without illness.
Unfolding the alms bowl and listing the items, do not try to understand, let doubts arise from the horizontal and vertical. The son who meets his birth mother after a night, why need others to gossip.
Gold on the flat ground becomes dung, and conversely, dung becomes gold. Even if used very similarly, how can a painted tiger bite people?
Casually casting a fishing hook and boating on the Five Lakes, their boats are full of fish, laughing at my lack of gain. How do they know that the bait I have laid is only on the Azure Dragon, not on the fish.
Transcending the past and illuminating the present, there are no selfish words, unlike those things pieced together by heart-stealing thieves. The sea of learning and the righteous heaven have nowhere to ask for, readily picking it out and showing it to Chan practitioners.
○ Ten Poems by the Wine Immortal Monk
Miscellaneous Poems Green water and red peach blossoms, walking in the front and back streets.
百餘遭。張三也識我。李四也識我。識我不識我。兩個拳頭那個大。兩個之中一個大。曾把虛空一[翟*支]破。摩挲令教卻恁么。拈取須彌枕頭臥。
醒也街里走。醉也街里走。無錢買酒乞來噇。昏昏怛怛。忘前失后。張開兩眼見北斗。拈得斗柄酌海水。望空直拔瀉入口。誤呷火龍歸五臟。日午夜半大哮吼。隨我來。隨我來。與你安身法。上竿子打筋斗。
楊子江頭浪最深。行人到此盡沉吟。他時若到無波處。還似有波時用心。
金斝又聞泛。玉山還報頹。莫教更漏促。趁取月明回。一六二六。其事已足。一九二九。我要吃酒。長伸兩腳眠。一寤起來。天地還依舊。
癡兀兀。兀兀癡。落華流水自依依。酒飽摩挲個肚皮。儂家元是林公兒。
貴買硃砂𦘕月。算來枉用工夫。醉臥綠楊陰下。起來強說真如。泥人再三叮囑。莫教失卻衣珠。
門前綠樹無啼鳥。庭下蒼苔有落華。聊與東風論個事。十分春色屬誰家。
秋至山寒水冷。春來柳綠桃紅。一點動隨萬變。江村煙雨濛濛。有不有。空不空。笊籬撈取西北風。
生在閻浮世界。人情幾多愛惡。只要吃個酒子。所以倒街臥路。死後卻產娑婆。不願超生凈土。何以故。西方凈土且無酒酤。
○太史黃山谷道人八
首
題休堂
頭上安頭。如何得休。殺佛殺祖。方得按堵。北郁單越。西瞿耶尼。事同一家。吃飯著衣。向上一路。千聖眨眼。韓信打關。張良燒棧。
贈嗣直弟
去日撒手去。來時無與階。若將來去會。一似不曾齋。
呈永首座
奪得胡兒馬便休。休嗟李廣不封侯。分明射得南山虎。子細看來是石頭。
為慧林沖禪師燒香(三)
昨夜三更狗吠雪。東家閉門推出月。是渠覺海性澄圓。衲子殺人須見血。
多年破衲不勝針。一曲胡笳無古今。往日聞韶獨忘味。守株人在月西沈。
西瞿耶尼開靜。北郁單越受粥。慧林也唱雲門曲。去年臘月二十六。
贊真如喆禪師
即邪是正。即藥是病。乞水指井。乞飯與甑。殺人如麻。出邪命定。尸羅清凈而八萬四千清凈。是謂毗盧遮那正法眼藏。以平等印封之。以僧伽梨蒙之。無心者來。彈指門開。聖凡不盡。金鎖生苔。丹青回互。南北莫露。影落千江。誰知月處。
自讚
道是魯直亦得。道不是魯直亦得。是與不是且置。且道喚那個作魯直。若是斬釘截鐵一句。藏頭白。海頭黑。
嘉泰普燈錄卷第二十九
音釋
簦音登 笈其輒切 沉音血 狖音𣏑 汨音密 洣莫
禮切 眚所景切 擠音赍 騷音搔 涴烏臥切 螟音冥 蠕音零 蜾音果 蠃音裸 撾陟瓜切 [翟*支]敕角切 斝音假 寣音忽 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第三十
平江府報恩光孝禪寺(臣)僧 (正受) 編
雜著
○蔣山佛慧泉禪師
默庵歌(並序)
余熙寧九年春。自杭之千頃。移居是院。因其方丈缺爾。遂辟半軒。結草菴于巖石之下。以為宴息之所。是年十二月庵成。命名曰默。蓋取摩竭掩室。毗耶杜口之義也。未幾。有客造余曰。師之庵成矣。庵之義著矣。而師方且嘮嘮萃徒侶。引遊士。分燈而啟暗。浚源而導深。謂其興悲拯物。開蒙發蔽。則亦至矣。而名為默。其亦妄乎。余謂客曰。子是知默而不知其所以默也。子居。吾語汝。夫默者。佛祖之真猷。含靈之大本也。本之正。則處暄而常寂。本之繆。則趣理而厭塵。然喧寂正繆。雖名數繁。然皆不離吾之至默也。故西竺聖人佛者。應緣感物。金文玉句。殆不勝紀。而卒謂乎無說。蓋明此也。后之人暖昧斯道。謂語為語。而謂默為默。縱謂語默一體。而亦不知體為何物也。徒憤心口。蹈之而不詳。用之而不辨。揚揚然自以為得。復曰。彼默傳者。斷空絕言而已矣。
【現代漢語翻譯】 禮切（lǐ qiè）：指禮貌、謙恭。 眚所景切（shěng suǒ jǐng qiè）：眚，過失、錯誤；所景切，音韻學術語，指反切注音。 擠音赍（jǐ yīn jī）：擠，擁擠；赍，攜帶、贈送。 騷音搔（sāo yīn sāo）：騷，擾亂；搔，用指甲撓。 涴烏臥切（wò wò qiè）：涴，沾染、污染；烏臥切，音韻學術語，指反切注音。 螟音冥（míng yīn míng）：螟，螟蟲；冥，黑暗、深奧。 蠕音零（rú yīn líng）：蠕，蠕動；零，凋落、細碎。 蜾音果（guǒ yīn guǒ）：蜾，蜾蠃；果，果實、結果。 蠃音裸（luǒ yīn luǒ）：蠃，田螺；裸，裸露。 撾陟瓜切（zhuā zhì guā qiè）：撾，敲打；陟瓜切，音韻學術語，指反切注音。 [翟支]敕角切（dí chì jiǎo qiè）：[翟支]，古同『摘』；敕角切，音韻學術語，指反切注音。 斝音假（jiǎ yīn jiǎ）：斝，古代酒器；假，虛假、借用。 寣音忽（hū yīn hū）：寣，睡眠；忽，疏忽、忽然。 卍新續藏第 79 冊 No. 1559 嘉泰普燈錄
嘉泰普燈錄卷第三十
平江府報恩光孝禪寺(臣)僧（正受）編
雜著
○蔣山佛慧泉禪師
默庵歌(並序)
余熙寧九年春，自杭之千頃，移居是院。因其方丈缺爾，遂辟半軒，結草菴于巖石之下，以為宴息之所。是年十二月庵成，命名曰默，蓋取摩竭掩室（Mākara-garbha，摩竭：海獸名；掩室：遮蔽的房間），毗耶杜口（Vaiśālī，毗耶離城；杜口：閉口不言）之義也。未幾，有客造余曰：『師之庵成矣，庵之義著矣，而師方且嘮嘮萃徒侶，引遊士，分燈而啟暗，浚源而導深，謂其興悲拯物，開蒙發蔽，則亦至矣，而名為默，其亦妄乎？』余謂客曰：『子是知默而不知其所以默也。子居，吾語汝。夫默者，佛祖之真猷，含靈之大本也。本之正，則處暄而常寂，本之繆，則趣理而厭塵。然喧寂正繆，雖名數繁，然皆不離吾之至默也。故西竺聖人佛者（Buddha，佛陀），應緣感物，金文玉句，殆不勝紀，而卒謂乎無說，蓋明此也。后之人暖昧斯道，謂語為語，而謂默為默，縱謂語默一體，而亦不知體為何物也。徒憤心口，蹈之而不詳，用之而不辨，揚揚然自以為得，復曰：彼默傳者，斷空絕言而已矣。』
【English Translation】 禮切 (lǐ qiè): Refers to politeness and humility. 眚所景切 (shěng suǒ jǐng qiè): 眚 (shěng) means fault or mistake; 所景切 (suǒ jǐng qiè) is a term in phonology, referring to fanqie (a traditional Chinese pronunciation method). 擠音赍 (jǐ yīn jī): 擠 (jǐ) means crowded; 赍 (jī) means to carry or to present. 騷音搔 (sāo yīn sāo): 騷 (sāo) means to disturb; 搔 (sāo) means to scratch. 涴烏臥切 (wò wò qiè): 涴 (wò) means to stain or to pollute; 烏臥切 (wū wò qiè) is a term in phonology, referring to fanqie. 螟音冥 (míng yīn míng): 螟 (míng) refers to a kind of insect; 冥 (míng) means darkness or profound. 蠕音零 (rú yīn líng): 蠕 (rú) means to wriggle; 零 (líng) means to wither or fragmented. 蜾音果 (guǒ yīn guǒ): 蜾 (guǒ) refers to a kind of wasp; 果 (guǒ) means fruit or result. 蠃音裸 (luǒ yīn luǒ): 蠃 (luǒ) refers to a snail; 裸 (luǒ) means naked. 撾陟瓜切 (zhuā zhì guā qiè): 撾 (zhuā) means to beat; 陟瓜切 (zhì guā qiè) is a term in phonology, referring to fanqie. [翟支]敕角切 (dí chì jiǎo qiè): [翟支] (dí) is an ancient form of '摘' (zhāi), meaning to pick; 敕角切 (chì jiǎo qiè) is a term in phonology, referring to fanqie. 斝音假 (jiǎ yīn jiǎ): 斝 (jiǎ) is an ancient wine vessel; 假 (jiǎ) means false or to borrow. 寣音忽 (hū yīn hū): 寣 (hū) means to sleep; 忽 (hū) means to neglect or suddenly. 卍 New Supplement to the Tripitaka, Volume 79, No. 1559, Jiatai Pudeng Lu (Jiatai Era Lamp Records)
Jiatai Pudeng Lu, Volume 30
Compiled by Monk Zhengshou, Bao'en Guangxiao Chan Monastery, Pingjiang Prefecture
Miscellaneous Writings
○ Chan Master Fohuiquan of Jiangshan
Song of the Silent Hermitage (with Preface)
In the spring of the ninth year of the Xining era, I moved from Qianqing in Hangzhou to this monastery. Because the abbot's room was vacant, I opened up a half-sized study and built a thatched hermitage beneath the rocks as a place for rest and contemplation. The hermitage was completed in the twelfth month of that year and named 'Silent,' taking the meaning of Mākara-garbha (摩竭掩室, Mākara: a sea creature; 掩室: a covered room) and Vaiśālī's (毗耶杜口, Vaiśālī: a city; 杜口: keeping silent). Before long, a guest came to me and said, 'Master's hermitage is completed, and the meaning of the hermitage is clear. Yet, Master is constantly gathering disciples and attracting wandering scholars, distributing the lamp to illuminate the darkness, and dredging the source to guide the deep. It can be said that you are arousing compassion to save beings and opening up the ignorant to dispel their delusions, which is indeed the ultimate. But to call it 'Silent,' is that not a mistake?' I said to the guest, 'You know the 'Silent' but do not know the reason for the 'Silent.' Please stay, and I will tell you. The 'Silent' is the true path of the Buddhas and Patriarchs, the great foundation of all sentient beings. If the foundation is correct, one can remain in stillness even in the midst of noise. If the foundation is wrong, one will be disgusted by the dust even when pursuing reason. Although noise and stillness, correctness and error, have many names, they all do not depart from my ultimate 'Silent.' Therefore, the sages and Buddhas (Buddha) of India, responding to conditions and influencing beings, with golden words and jade sentences, are too numerous to record, yet ultimately they say nothing, which clarifies this point. Later people are ambiguous about this path, calling speech 'speech' and silence 'silence.' Even if they say speech and silence are one, they do not know what the 'one' is. They merely resent with their minds and mouths, treading without understanding, using without discernment, proudly thinking they have attained, and saying, 'Those who transmit the 'Silent' are merely cutting off emptiness and severing words.'
吾佛之道豈然哉。於戲。是豈識吾佛之道也。余學乎默者。于默也。安能盡之。今是庵而且名之者。蓋思古人之不可以跂及也。而亦有所驚也。客去。復為歌曰。
庵之基兮不崩而不騫。庵之形兮似月而孤圓。上無其際兮傍無其邊。中無其極兮下亦如然。斯古今兮未聞其變遷。西來之人兮強謂其相傳。嗟余之不敏兮實亦紹焉。念道之將墜兮欲扶危而持顛。彼昏者何知兮。乃拘空而滯偏。棄旃檀古干兮慕螻蟻之腥膻。還鄉路絕兮嗟荊棘之參天。空華易落兮悲短景之難延。昔人不偶兮亦梁逐而魏還。顧余之微兮今復何言。結茅宴處兮其樂闐闐。朝昏兀兀兮饑餐而困眠。九年冷坐兮斯人可憐。魯祖面壁兮藩籬未堅。諗老敗軍兮徒展戈鋋。三斗山茶兮聊思共煎。伊人不來兮吾意日懸。伊人既至兮凝寂異喧。喧之至理兮乃默之源。吾無己兮為若重宣。松風之飂飂兮巖溜濺濺。峰巒之𡺚崒兮浮黛而凝煙。竹窗皎皎兮桂魄而霄穿。幾席英英兮白雲而晝聯。春夏兮層飔與百華而鬥妍。秋冬兮擁爐視黃葉之翩翩。斯物物兮舉妙以談玄。伊迷徒兮剛欲而棄捐。全體見成兮不勞雕鐫。忽爾回光兮乃聖乃賢。真風既復兮。舍罤而忘筌。野老歌吟兮幸斯言之未愆。熙微幽徑兮蘇駁苔纏。此處同歸兮千年萬年。劫火洞然兮此不可然。重閣之後
【現代漢語翻譯】 現代漢語譯本： 難道我的佛法是這樣的嗎？唉！這難道是瞭解我的佛法嗎？我學習的是沉默，對於沉默，又怎能完全領會呢？現在建造這庵併爲它命名，是因為思慕古人，覺得難以趕上他們，但也有些許領悟。客人離去後，我再次歌唱道：
庵的根基啊，不會崩塌也不會傾斜。庵的形狀啊，像月亮一樣孤單而圓滿。上面沒有邊際啊，旁邊也沒有邊緣。中間沒有盡頭啊，下面也是這樣。從古到今啊，未曾聽說過它的變遷。從西方來的人啊，勉強說它是代代相傳。可嘆我的愚鈍啊，實在也是繼承了它。想到佛法將要衰落啊，想要扶持危難，支撐傾倒。那些昏昧的人哪裡知道啊，竟然拘泥於空，停留在偏見。拋棄旃檀（珍貴的木材）古老的樹幹啊，羨慕螻蟻的腥臭。回鄉的路斷絕了啊，可嘆荊棘叢生，直插雲天。虛幻的花容易凋落啊，悲嘆短暫的光陰難以延續。過去的人不遇時啊，也有像梁鴻被逐，魏野歸隱的。顧念我的微薄啊，如今又能說什麼呢？結草為廬，安然居住啊，其中的快樂喧鬧而熱烈。早晚昏昏沉沉啊，餓了就吃，困了就睡。九年冷冷地坐著啊，這個人真可憐。像達摩祖師面壁一樣啊，藩籬還沒有牢固。告誡老邁的軍隊啊，只是徒勞地揮舞刀槍。三斗山茶啊，姑且想著一起煎煮。那個人不來啊，我的心意一天天懸念。那個人既然來了啊，凝神寂靜不同於喧鬧。喧鬧的至理啊，就是沉默的根源。我毫無保留啊，為你再次宣說。松風的呼嘯聲啊，山巖滴水的響聲。山峰的聳立啊，浮動著青黛，凝聚著煙霧。竹窗明亮啊，月光穿透雲霄。幾案整潔啊，白雲在白天相連。春夏啊，層層涼風與百花爭奇鬥豔。秋冬啊，擁著火爐看著黃葉飄落。這些事物啊，都舉出精妙來談論玄理。那些迷惑的人啊，剛愎自用想要拋棄。全體本來現成啊，不用辛勞地雕琢。忽然迴光返照啊，就是聖人就是賢人。真正的風氣既然恢復了啊，就放下捕兔的網，忘記捕魚的筌。鄉野老人的歌唱啊，慶幸這些話沒有錯誤。在幽深的小路上啊，零星的陽光照耀著斑駁的苔蘚。這裡是共同歸宿的地方啊，千年萬年。即使劫火燃燒啊，這裡也不會改變。重閣之後
【English Translation】 English version: Is my Buddha's way truly like this? Alas! Is this truly understanding my Buddha's way? What I study is silence; how can I fully comprehend silence? Now, building this hermitage and naming it is because I admire the ancients, feeling it difficult to catch up to them, yet also having some understanding. After the guest departs, I sing again:
The foundation of the hermitage, it will not collapse nor tilt. The shape of the hermitage, like the moon, solitary and complete. Above, there is no boundary; beside, there is no edge. In the middle, there is no end; below, it is also like this. From ancient times to now, I have never heard of its change. The person from the West (Bodhidharma) barely says it is passed down through generations. Alas, my dullness, I am indeed inheriting it. Thinking that the Dharma is about to decline, I want to support the endangered and uphold the collapsing. What do those deluded ones know? They are attached to emptiness and stuck in bias. Abandoning the ancient trunk of sandalwood (valuable wood), they admire the stench of ants. The road back home is cut off; alas, thorns grow densely, piercing the sky. Illusory flowers easily wither; I grieve that short time is difficult to prolong. People of the past did not meet their time; there were those like Liang Hong who was expelled and Wei Ye who returned to seclusion. Considering my insignificance, what can I say now? Building a thatched hut and living peacefully, the joy within is noisy and fervent. Morning and evening, muddled and drowsy, eating when hungry, sleeping when tired. Sitting coldly for nine years, this person is pitiable. Like Bodhidharma facing the wall, the fence is not yet strong. Admonishing the old army, it is futile to wield swords and spears. Three measures of mountain tea, let us think of brewing it together. That person does not come; my heart is suspended day by day. Since that person has come, serene stillness is different from noise. The ultimate truth of noise is the source of silence. I, without reservation, proclaim it again for you. The whistling of the pine wind, the sound of dripping water from the rocks. The towering peaks, floating with verdant hues, condensing with mist. The bamboo window is bright; the moonlight penetrates the sky. The desk is neat; white clouds connect during the day. In spring and summer, layers of cool breeze compete with hundreds of flowers in beauty. In autumn and winter, embracing the stove, watching the yellow leaves flutter. These things, all raise the subtle to discuss the profound. Those deluded ones, stubborn and wanting to abandon. The whole is already complete, without laborious carving. Suddenly, reflecting the light back, one is a sage, one is a wise person. Since the true spirit has been restored, put down the rabbit snare and forget the fish trap. The old man of the countryside sings, fortunately these words are not mistaken. On the secluded path, sparse sunlight shines on mottled moss. This is the place of common return, for thousands and ten thousands of years. Even if the fire of the kalpa burns, this will not change. After the double pavilion.
兮寒山之前。
○吳山師子端禪師
睡辭
夫人處世。身有四儀。身之四儀。唯臥最奇。人間萬慮俱遣。名利富貴都不能知。翻思釋迦老子。不知人之好宜。卻教我晝則勤心修習善法。初夜．后夜事勿有廢。中夜誦經以自訊息。莫以睡眠因緣。令一生空過。若教老僧當時親見。領向靈山頂上大松樹下。塊石枕頭。大家一時打睡。驀地起來。知道睡中有此滋味。
放牛歌
牛牛牛。休休休。更莫牽犁拽杷。任經冬夏春秋。無繩無索。無準無鉤。朝來放向荒郊去。杳杳無蹤休復休。
易說
夫易之道。幽玄難會。問著時流。指天說地。窮他二儀未分已前。只言太始太極混沌一氣。清濁才分之後。不離干坎艮震巽離坤兌。出來十字街頭。撞著南山張二。問他上代祖翁。卻道離鄉日久。子孫不知次第。
○法昌遇禪師
寄徐龍圖歌
孺子從來心性惡。不是德山誰敢撲。法昌一句沒人知。信手拗折珊瑚枝。也大奇。五十年來尋不得。顧鑒咦。翻身趯倒𦘕須彌。拽下虛空為井蓋作地衣。一等師子兒。他時若見毗耶老。腦後錐。頭角分明辨大溈。
答徐龍圖歌
法昌有條老鱉鼻。生得來來沒向背。藏身露影恰似無。觸著令人身粉碎。那個驢。更奇異。兩
【現代漢語翻譯】 現代漢語譯本
兮寒山之前。 ○吳山師子端禪師 睡辭 夫人處世。身有四儀。身之四儀。唯臥最奇。人間萬慮俱遣。名利富貴都不能知。翻思釋迦老子（釋迦牟尼佛）。不知人之好宜。卻教我晝則勤心修習善法。初夜．后夜事勿有廢。中夜誦經以自訊息。莫以睡眠因緣。令一生空過。若教老僧當時親見。領向靈山頂上大松樹下。塊石枕頭。大家一時打睡。驀地起來。知道睡中有此滋味。 放牛歌 牛牛牛。休休休。更莫牽犁拽杷。任經冬夏春秋。無繩無索。無準無鉤。朝來放向荒郊去。杳杳無蹤休復休。 易說 夫易之道。幽玄難會。問著時流。指天說地。窮他二儀未分已前。只言太始太極混沌一氣。清濁才分之後。不離干坎艮震巽離坤兌。出來十字街頭。撞著南山張二。問他上代祖翁。卻道離鄉日久。子孫不知次第。 ○法昌遇禪師 寄徐龍圖歌 孺子從來心性惡。不是德山（唐代禪師）誰敢撲。法昌一句沒人知。信手拗折珊瑚枝。也大奇。五十年來尋不得。顧鑒咦。翻身趯倒𦘕須彌（佛教名山）。拽下虛空為井蓋作地衣。一等師子兒。他時若見毗耶老（維摩詰）。腦後錐。頭角分明辨大溈（溈山靈佑禪師）。 答徐龍圖歌 法昌有條老鱉鼻。生得來來沒向背。藏身露影恰似無。觸著令人身粉碎。那個驢。更奇異。兩
【English Translation】 English version
Before Xi Han Mountain. ○ Chan Master Shizi Duan of Wu Mountain A Eulogy on Sleep In this world, a person has four postures. Among the four postures, lying down is the most extraordinary. All worldly worries are dismissed, and fame, fortune, and wealth are beyond knowing. Reflecting on Shakyamuni Buddha (釋迦老子), he doesn't understand what's good for people. Instead, he teaches me to diligently cultivate good deeds during the day, and not to neglect the tasks of the first and last watches of the night. In the middle of the night, recite scriptures to refresh myself, and not to let a lifetime pass in vain due to sleep. If this old monk had seen it then, I would have led him to the top of Ling Mountain, under the big pine tree, with a stone as a pillow. Everyone would fall asleep at once, and upon waking up suddenly, would know that there is such a taste in sleep. Song of Herding the Ox Ox, ox, ox. Rest, rest, rest. No more pulling plows or rakes. Let it be through winter, summer, spring, and autumn. Without rope or tether, without measure or hook. In the morning, let it go to the desolate fields. Far away, without a trace, rest and rest again. Explanation of the Book of Changes The way of the Book of Changes is profound and difficult to understand. When asked, people point to the sky and talk about the earth. Exhausting the time before the two elements were divided, they only speak of the Great Beginning, the Great Ultimate, the chaotic primordial energy. After the clear and turbid were separated, it does not depart from Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui (八卦). Coming out to the crossroads, encountering Zhang Er of Nanshan, asking him about his ancestors, he says that he has been away from his hometown for a long time, and his descendants do not know the order. ○ Chan Master Yu of Fa Chang A Song Sent to Xu Longtu The child's nature has always been evil. If not for Deshan (德山, a Chan master of the Tang Dynasty), who would dare to strike? No one knows the phrase of Fa Chang. Casually breaking off a branch of coral. How strange! I haven't found it in fifty years. Looking back, oh! Turning over and kicking over Mount Sumeru (須彌, a Buddhist sacred mountain). Pulling down the void to make a well cover and using it as a ground cloth. A first-class lion cub. If he sees old Vimalakirti (毗耶老, 維摩詰) in the future, a awl to the back of his head. With clear horns, he can distinguish Dawei (大溈, Weishan Lingyou Chan Master). A Song in Response to Xu Longtu Fa Chang has an old turtle's nose. It is born without front or back. Hiding its body and revealing its shadow, it is as if it is not there. Touching it shatters people to pieces. That donkey. Even more strange. Two
耳累垂。四腳著地。正恁么來。為蛇出氣。蛇不惜命。近前噴嚏。和那老驢。總不靈利。
○保寧勇禪師
贈洪井朱道人歌
來來去去未嘗休。選甚南頭與北頭。一錢為本萬錢利。善解看樓便打樓。不妨好手。著甚來由。君不見歸耕有疇。歸釣有舟。不如騎取個無眼耳鼻底水牯牛。向三家村裡東倒西傫。擺尾搖頭。清溪萬頃。月印中流。不收玉粒。不擲金鉤。悠悠又阿誰管你趙官家。世界天下有三百六十州。
○泐潭真凈云庵文禪師
送雅禪者往石城作丐歌
雞不𪅎無功之食。水長船高。物歸乎有道之心。泥多佛大。德山呵佛罵祖。曾遭巖頭僧堂前領過。臺山路上老婆。有個趙州不出門勘破。獨有云門古錐有口。不妨道火火本無火。承言者紛紛自我。不然也。非言道不通。非言理不果。理事通達人。利生無不可。既然也。卻不解臨時建立。又不解逐旋包褁。但可日日用好心。殊不知反遭惡禍。末法眾生。知恩者能有幾個。雅禪者為你老婆葛藤得么。
○寶峰闡提照禪師
和陸德先尚書歌
大道坦然兮殊不用功。殊不用功兮何必研窮。豁虛離礙兮從空背空。不守自性兮雖同不同。百無所依兮自西自東。照體獨立兮滿目清風。廓落大度兮無不包容。全身異類兮觸
處皆通。
勸徒銘
身心無拘。動寂無知。如大死人。無倚無依。無拘者寬。無知者安。無內無外。無定無觀。無適無莫。無造無作。無去無來。無好無惡。一道清虛。萬法如如。愚極成智。智極成愚。超諸數量。孰云比況。淨盡不留。無法可尚。識不可識。智不可知。誰家之子。兀然巍巍。巍巍不存。根塵穎脫。如憨如癡。落落魄魄。不惜口業。為子說破。笑殺阇梨。山僧罪過。
○龍門佛眼遠禪師
坐禪銘
心光虛映。體絕偏圓。金波匝匝。動寂常禪。念起念滅。不用止絕。任運滔滔。何曾起滅。起滅寂滅。現大迦葉。坐臥經行。未嘗間歇。禪何不坐。坐何不禪。了得如是。始號坐禪。坐者何人。禪是何物。而欲坐之。用佛覓佛。佛不用覓。覓之轉失。坐不我觀。禪非外術。初心鬧亂。未免回換。所以多方。教渠靜觀。端坐收神。初則紛紜。久久恬淡。虛閑六門。六門稍歇。于中分別。分別才生。已成起滅。起滅轉變。從自心現。還用自心。反觀一遍。一反不再。圓光頂戴。靈𦦨騰輝。心心無礙。橫該豎入。生死永息。一粒還丹。變金成汁。身心客塵。透漏無門。迷悟且說。逆順休論。細思昔日。冷坐尋覓。雖然不別。也大狼藉。剎那凡聖。無人能信。匝地忙忙。大須謹慎。如其
【現代漢語翻譯】 現代漢語譯本： 處處皆通。
勸徒銘
身心沒有拘束。動與靜都無所知。如同一個死去的人。沒有依靠，沒有憑藉。沒有拘束，所以寬廣。無所知，所以安寧。沒有內在，沒有外在。沒有固定，沒有觀照。沒有適合，沒有不適合。沒有創造，沒有作為。沒有來，沒有去。沒有好，沒有壞。一道清凈虛無。萬法如如不動。愚笨到了極點就變成智慧。智慧到了極點就變成愚笨。超越一切數量。誰能說出可以相比的情況呢？清凈到了極點，什麼也不留下。沒有什麼可以推崇的。認識無法認識。智慧無法知曉。這是誰家的孩子？兀自巍然屹立。巍然屹立也不存在。根塵脫落乾淨。如癡如呆。灑脫不羈。不惜口業。為你徹底說破。笑死阇梨（śrāmaṇera，沙彌）。山僧我的罪過。
○龍門佛眼遠禪師
坐禪銘
心光虛空照映。本體超越了偏頗和圓滿。金色的光芒周遍。動與靜都是永恒的禪定。念頭生起，念頭滅去。不用阻止，不用斷絕。任其自然，滔滔不絕。何曾有過生起和滅去？生起和滅去都寂滅了。顯現出大迦葉（Mahākāśyapa，摩訶迦葉）。坐著、躺著、行走。未曾有過間斷和停歇。禪怎麼能不坐呢？坐著怎麼能不是禪呢？瞭解了這些。才可稱為坐禪。坐著的是什麼人？禪是什麼東西？而想要去坐它。用佛去尋找佛。佛不用尋找。尋找反而會失去。坐不是我所能觀察的。禪不是外在的法術。初學者的心緒紛亂。難免要改變。所以用多種方法。教他靜靜地觀照。端正地坐著，收攝精神。開始時紛繁雜亂。久而久之就變得恬靜淡泊。空虛清閑六根之門。六根之門稍微停歇。于其中進行分別。分別才一生起。就已經成了生滅。生滅轉變。從自己的心中顯現。還用自己的心。反過來觀照一遍。一次反觀就足夠了。圓滿的光芒在頭頂閃耀。靈光騰飛閃耀。心心之間沒有阻礙。橫向包含，縱向深入。生死永遠止息。一粒還丹。能將金子變成汁液。身心都是客塵。透漏得沒有門路。迷惑和覺悟且先不說。順和逆也先不討論。仔細想想過去的日子。冷冷清清地坐著尋找。雖然沒有差別。也已經非常狼狽了。剎那間的凡夫和聖人。沒有人能夠相信。遍地的人們都忙忙碌碌。必須非常謹慎。如果這樣。
【English Translation】 English version: Everywhere is accessible.
Inscription Exhorting Disciples
Body and mind are without constraint. Movement and stillness are without knowing. Like a great dead person. Without reliance, without dependence. Without constraint, therefore broad. Without knowing, therefore peaceful. Without inside, without outside. Without fixedness, without observation. Without suitability, without unsuitability. Without creation, without action. Without going, without coming. Without good, without evil. One path of purity and emptiness. The myriad dharmas are thus as they are. Extreme foolishness becomes wisdom. Extreme wisdom becomes foolishness. Transcending all quantities. Who can say what can be compared? Utterly purified, nothing remains. There is nothing to esteem. Cognition cannot be cognized. Wisdom cannot be known. Whose child is this? Towering and majestic. Towering and majestic does not exist. The roots and dusts are completely shed. Like a simpleton, like a fool. Unrestrained and free. Not sparing verbal karma. Explaining it thoroughly for you. Laughing to death the śrāmaṇera (novice monk). This mountain monk's transgression.
○ Chan Master Foyan Yuan of Longmen
Inscription on Zazen (Sitting Meditation)
The light of the mind shines emptily. The substance transcends partiality and completeness. Golden waves all around. Movement and stillness are constant Chan. Thoughts arise, thoughts cease. No need to stop them, no need to cut them off. Let them flow naturally, endlessly. When have they ever arisen or ceased? Arising and ceasing are both extinguished. Revealing the great Mahākāśyapa. Sitting, lying down, walking. Never ceasing, never stopping. How can Chan not be sitting? How can sitting not be Chan? Understanding this. Only then is it called sitting Chan. Who is the one who sits? What is Chan? And wanting to sit it. Using the Buddha to seek the Buddha. The Buddha need not be sought. Seeking only leads to loss. Sitting is not what I observe. Chan is not an external art. The mind of the beginner is chaotic. Inevitably there will be changes. Therefore, in many ways. Teach them to quietly observe. Sit upright, gather the spirit. At first, it is chaotic and confused. Over time, it becomes tranquil and serene. Empty and idle are the six gates (sense organs). The six gates slightly cease. Within them, distinctions arise. As soon as distinctions arise. It has already become arising and ceasing. Arising and ceasing transform. Manifesting from one's own mind. Still using one's own mind. Reflecting back once more. One reflection is enough. The complete light shines on the crown of the head. The spiritual light soars and shines. Between minds, there is no obstruction. Horizontally encompassing, vertically penetrating. Birth and death are forever extinguished. One pellet of elixir. Can transform gold into liquid. Body and mind are guest dust. Leaking out without a gate. Confusion and enlightenment, let's not speak of them for now. Following and opposing, let's not discuss them. Think carefully about the past days. Sitting coldly, searching. Although there is no difference. It is already very messy. The ordinary and the saint in an instant. No one can believe it. People all over the place are busy and hurried. Must be very careful. If so.
不知。端坐思惟。一日筑著。伏惟伏惟。
○黃龍佛壽靈源清禪師
無生常住真歸告
賢劫第四尊釋迦文佛直下第四十八世孫惟清。雖從本覺應緣出生。而了緣即空。初無自性。氏族親里莫得而詳。但以正因一念。為所宗承。是廁釋迦之遠孫。其號靈源叟。據自了因。所了妙性。無名字中。示稱謂耳。亦臨濟無位真人．傅大士之心王類矣。亦正法眼藏。涅槃妙心。唯證乃知。余莫能測者歟。所以六祖問讓和尚。甚麼處來。曰。嵩山來。祖曰。甚麼物恁么來。曰。說似一物即不中。祖曰。還假修證否。曰。修證即不無。污染即不得。祖曰。即此不污染。是諸佛之護念。汝既如是。吾亦如是。茲蓋獨標清凈法身。以遵教外別傳之宗。而揀云報化非真佛。亦非說法者。然非無報化大功大用。謂若解通報化。而不頓見法身。別滯污染緣。乖護念旨。理必警省耳。夫少室道行。光騰後裔。則有云門偃奮雄音絕唱於國中。臨濟玄振大用大機于天下。皆得正傳。世咸宗奉惟清望臨濟九世祖也。今宗教衰喪。其未盡絕滅者。唯二家胤派。斑斑有焉。然名多愧實。顧適當危寄。而朝露身緣勢迫晞墜。因力病釋俗從真。敘如上事。以授二三子。吾委息后。當用依稟觀究。即不違先聖法門。而自見深益。慎勿隨末法所尚。
【現代漢語翻譯】 現代漢語譯本： 不知道。只是端坐思惟，一日忽然領悟。伏惟，伏惟（感嘆詞，表示謙卑恭敬）。
○黃龍佛壽靈源清禪師
無生常住的真如自性，現在告知。
我是賢劫第四尊釋迦牟尼佛直系第四十八世孫惟清。雖然從本覺（本有的覺悟）應緣而生，但深知因緣本空，並無自性。我的氏族親眷已無從詳考，只以正因（正確的因）一念作為宗承。我是廁身於釋迦遠祖之後的靈源叟。根據我所了悟的妙性，在沒有名字之中，權且示以稱謂罷了。這就像臨濟宗的無位真人、傅大士的心王一樣。這正是正法眼藏、涅槃妙心，唯有親證才能知曉，其餘人無法測度啊！所以六祖慧能問懷讓和尚：『你從哪裡來？』懷讓回答：『從嵩山來。』六祖問：『什麼東西這樣來？』懷讓回答：『說像一樣東西就不對了。』六祖問：『還用修證嗎？』懷讓回答：『修證不是沒有，污染卻是不可以的。』六祖說：『即此不污染，是諸佛所護念的。你既然這樣，我也是這樣。』這正是獨自標舉清凈法身，以遵循教外別傳的宗旨，而揀擇說報身化身並非真佛，也不是說法者。然而並非沒有報身化身的大功大用。如果理解通達報身化身，而不頓見法身，另外執著于污染的因緣，違背了諸佛護念的旨意，理應警醒反省啊！少室山的道行，光耀後世，於是有云門文偃在國中發出雄渾的絕唱，臨濟義玄在天下弘揚大用大機，都得到了正傳。世人都宗奉他們。惟清是臨濟的第九世祖。如今禪宗衰落，還沒有完全滅絕的，只有這兩家的後裔還依稀存在。然而名聲大多與實際不符。我正當危難之際，像朝露一樣短暫的生命，勢必衰落。因此勉力抱病，捨棄世俗，歸從真理。敘述以上這些事，以傳授給你們這些弟子。我委息（去世）之後，應當依照這些話來觀察探究，就不會違背先聖的法門，而能親自見到深刻的利益。務必謹慎，不要隨從末法時代所崇尚的那些東西。
【English Translation】 English version: I do not know. I just sat in meditation and contemplation. One day, I suddenly realized. Alas, alas (exclamations expressing humility and respect).
○ Chan Master Lingyuan Qing of Huanglong Foshou
I now announce the true refuge of unborn and permanent nature.
I, Weiqing, am the 48th generation descendant of Shakyamuni Buddha, the fourth Buddha of this fortunate kalpa (aeon). Although I arose from the fundamental enlightenment (original awakening) in response to conditions, I deeply understand that conditions are fundamentally empty and without self-nature. My clan and relatives are no longer traceable; I only uphold the one thought of right cause (correct cause) as my lineage. I am Lingyuan Sou, who is among the distant descendants of Shakyamuni. Based on the wonderful nature I have realized, I provisionally use a designation in the absence of a name. This is like the True Man of No Rank of the Linji school and the Mind King of Great Master Fu. This is precisely the treasury of the Eye of the True Dharma, the wonderful mind of Nirvana, which can only be known through personal realization; others cannot fathom it! Therefore, the Sixth Patriarch Huineng asked the monk Huairang, 'Where do you come from?' Huairang replied, 'From Mount Song.' The Sixth Patriarch asked, 'What thing comes like this?' Huairang replied, 'To say it resembles something is not correct.' The Sixth Patriarch asked, 'Is cultivation and realization still necessary?' Huairang replied, 'Cultivation and realization are not absent, but defilement is not permissible.' The Sixth Patriarch said, 'This very non-defilement is what all Buddhas protect and cherish. Since you are like this, so am I.' This is precisely to uniquely uphold the pure Dharma body, to follow the principle of a special transmission outside the teachings, and to discern that the reward body and transformation body are not the true Buddha, nor are they the ones who preach the Dharma. However, it is not that the reward body and transformation body lack great merit and great function. If one understands the reward body and transformation body but does not have a sudden glimpse of the Dharma body, and instead clings to defiled conditions, violating the intent of the Buddhas' protection, one should be awakened and reflect! The practice of Shaoshi Mountain shines brightly on later generations. Thus, there was Yunmen Wenyan, who uttered a majestic and unsurpassed song in the country, and Linji Yixuan, who propagated great function and great opportunity throughout the world, both having received the correct transmission. The world reveres them. Weiqing is the ninth generation ancestor of Linji. Today, the Chan school is declining, and what has not been completely extinguished are only the descendants of these two families, still faintly present. However, their reputations often do not match reality. I am in a time of crisis, and my life, as fleeting as morning dew, is bound to decline. Therefore, I exert myself despite my illness, abandoning the secular and returning to the truth. I narrate these matters to transmit them to you, my disciples. After my passing, you should observe and investigate according to these words, and you will not violate the Dharma gate of the ancient sages, and you will personally see profound benefits. Be careful not to follow what is esteemed in the degenerate age.
乞空文于有位。求為銘志。張飾說以浼吾。至囑。至囑。因自所敘曰無生常住真歸告。且系之以銘。銘曰。無涯湛海。瞥起一漚。亙乎百年。曷浮曷休。廣莫清漢。欻生片云。有無起滅。隱顯何分。了茲二者。即見實相。十世古今。始終現量。吾銘此旨。昭示汝曹。泥多佛大。水長船高。
○泐潭湛堂準禪師
贈奇松頭歌
種松道者道情孤。往個茅庵事事無。屋內鋤頭三兩枘。煙燻一隻醋葫蘆。問渠禪。回首指山前。問渠道。戴個箬笠去鋤草。再三再四再問渠。拍手呵呵笑欲倒。卻言昔日老雲門。參見睦州陳長老。
○龍牙言禪師
送務紳禪者分衛歌
豁靈明。開正道。脫卻多年尳臭破布襖。頂門一劄。眼睛便定動。如今識得無能老。天真智現非作造。卷衲攜筇下云嶠。直去廬陵化有緣。萬戶(一作室)千門須遍到。禾山鼓。清平調。俯仰順從心一照。那邊若遇本色人。點著皆知妙不妙。子莫學。石頭老。書信不通行太早。得個清源鈯斧兒。南臺石上鋤荒草。
示曇清侍者牧牛歌
儂家牧個白牛。年來可縱可收。不用鼻頭絭索。任渠放蕩林丘。風清月瑩。軌跡難儔。香嚴罷鞭杖。石鞏放繩頭。跨入白雲深處游。直得通身無影像。時吹木笛有來由。小牛兒。莫容易。
【現代漢語翻譯】 現代漢語譯本： 向擁有地位的人乞求空洞的文章，請求為我撰寫墓誌銘。張飾用言語來煩擾我，再三囑託，再三囑託。因此我用自己所敘述的『無生常住真歸告』來作為墓誌銘，並且用銘文來繫住它。銘文說： 無邊無際的湛藍大海，忽然涌起一個水泡。橫亙百年，何時漂浮何時停歇？廣闊無垠的清澈銀河，忽然生出一片雲彩。有和無，生和滅，隱藏和顯現，有什麼分別呢？ 瞭解了這兩者，就能見到實相。十世古今，始終如現在一樣顯現。我用這宗旨作為銘文，昭示你們。泥土越多，佛像越大；水漲起來，船就越高。
○泐潭湛堂準禪師
贈奇松頭歌
種植松樹的道者，道情孤高。前往茅庵，一無所有。屋內只有三兩把帶著柄的鋤頭，煙燻著一隻醋葫蘆。問他禪，他回頭指著山前。問他道，他戴著斗笠去鋤草。再三再四地問他，他拍手呵呵大笑，幾乎要倒下。 卻說昔日的老雲門，曾經參拜睦州陳長老。
○龍牙言禪師
送務紳禪者分衛歌
豁然靈明，開啟正道。脫掉多年破舊的臭布襖。頂門一針，眼睛便能定住不動。如今認識了無能老。天真智慧顯現，並非人為造作。捲起衲衣，拿著竹杖，下雲山。直接去廬陵化緣，家家戶戶都要走到。 禾山鼓，清平調。俯仰順從，心照不宣。那邊如果遇到本色人，一點就知妙不妙。你不要學石頭老，書信不通行太早。得到清源的鈯斧，在南臺山上鋤荒草。
示曇清侍者牧牛歌
我牧養一頭白牛，這些年來可縱可收。不用鼻環和繩索，任它在林間山丘放蕩。風清月明，軌跡難以尋找。香嚴停止鞭打，石鞏放下繩索。跨入白雲深處遊玩，直到全身沒有影像。時常吹著木笛，自有來由。 小牛兒，莫要輕視。
【English Translation】 English version: I beg for empty words from someone of high status, requesting them to write an epitaph for me. Zhang Shi (name) troubles me with words, repeatedly urging me, repeatedly urging me. Therefore, I use my own narration of 'No Birth, Constant Abiding, True Return' as the epitaph, and tie it with an inscription. The inscription says: In the boundless, vast sea, a bubble suddenly arises. Stretching across a hundred years, when will it float and when will it rest? In the vast and clear Milky Way, a wisp of cloud suddenly appears. What distinction is there between existence and non-existence, birth and death, concealment and manifestation? Understanding these two, one can see the true reality. The past and present of ten lifetimes are always manifested as the present moment. I use this principle as the inscription, to show you all. The more mud, the bigger the Buddha; the higher the water, the higher the boat.
○ Chan Master Zhantang Zhun of Letan
A Song Presented to a Peculiar Pine Tree
The Daoist who plants pine trees has a solitary Daoist sentiment. Going to the thatched hut, he has nothing. Inside the house are only two or three hoes with handles, and a vinegar gourd blackened by smoke. Ask him about Chan, he turns his head and points to the front of the mountain. Ask him about the Dao, he wears a bamboo hat and goes to hoe grass. Asking him again and again, he claps his hands and laughs heartily, almost falling over. He says that the old Yunmen (name) of the past once visited Elder Chen of Muzhou (place).
○ Chan Master Longya Yan
A Song for Chan Practitioner Wu Shen on Alms Round
Suddenly enlightened and bright, opening the right path. Shedding the old, tattered, smelly cloth robe of many years. A needle to the crown of the head, and the eyes can be fixed and unmoving. Now recognizing the old man of no ability. The innate wisdom manifests, not made by human effort. Rolling up the robe, carrying the bamboo staff, descending from Yun Mountain. Go directly to Luling (place) to seek alms, every household must be visited. The drum of He Mountain, the tune of Qingping. Bowing and following, the heart understands without words. If you meet a genuine person there, a single touch will reveal the wonder. Do not learn from old Stone (referring to Shitou Xiqian), letters are not sent too early. Obtain the adze of Qingyuan, and hoe the wasteland on South Mountain.
A Herding Song Shown to Attendant Tanqing
I herd a white ox, which can be let loose or reined in over the years. Without a nose ring or rope, I let it roam freely in the forests and hills. The wind is clear and the moon is bright, its tracks are hard to find. Xiangyan (name) stops whipping, Shigong (name) puts down the rope. Striding into the depths of white clouds to play, until the whole body has no shadow. Often playing the wooden flute, there is a reason. Little ox, do not take it lightly.
淺草平田且隨意。勿今逐隊上高坡。筋力未能登險巇。傍水依山養。令頭角完備。叱。豈不見貍奴白牯。解作師子游戲。
○勝因戲魚靜禪師
拄杖歌
誰人無一條拄杖。我家收底醜模樣。徹頭徹尾節目深。從生至老筋骸壯。不須修。何須漆。體段自然成個格。或行或坐盡隨身。或倚或攜還任力。拋一拋。卓一卓。三界魔王頓驚愕。雨雲雷電匝長空。展盡神通難揣摸。有時收。有時用。縱奪臨機恣拈弄。儻蒙上士入門來。一棒打教知癢痛。說道理。沒人情。動著教伊禍患生。休夸昔日化龍勢。謾說當年解虎聲。挑日月。吞乾坤。劃開一路涅槃門。大丈夫兒須執捉。一言不契命難存。
○薦福常庵崇禪師
和陶潛歸去來辭
歸去來兮。一念相應名曰歸。既以此處為我家。何外物而可悲。審靈靈而自到。會了了而堪追。在我而無非我。其非我而孰非。矧我性之有常。如我身之能衣。問行人而未悟。即迷荒而細微。全身不動。乃馳乃奔。一塵廓然。見此法門。塵塵有光。剎剎儼存。唯此多旨。匪壺匪鐏。樂歸來以自得。向萬化以開顏。居常庵以默照。念懶拙之可安。將寒暑以為用。勞生死而何關。借夢幻以遊戲。統思慮而全觀。今無心以放曠。適有趣而來還。其至至以無外。等空空以
【現代漢語翻譯】 現代漢語譯本： 淺草平田，且隨意（淺草平田：指在淺淺的草地上，平坦的田野上；隨意：自由自在）。不要總是跟隨著隊伍登上高坡。筋骨力量還不能夠攀登險峻的山崖。在水邊，依靠山旁修養，使頭角（頭角：比喻才能）能夠完備。呵斥！難道沒有看見小貓和老牛，也能裝模作樣地玩獅子的遊戲嗎？
○勝因戲魚靜禪師
拄杖歌
誰人沒有一條拄杖？我家收藏的這根其貌不揚。從頭到尾，節理深刻。從生到老，筋骨強壯。不必修飾，何須油漆？體態自然形成一種格局。或行走或坐臥，都跟隨在身旁。或倚靠或攜帶，都任憑它的力量。拋一拋，頓一頓，三界魔王都驚恐。雨雲雷電佈滿長空，使盡神通也難以揣測。有時收起，有時使用，縱奪臨機，隨意拈弄。倘若有上等人士入門來，一棒打下去讓他知道癢痛。說道理，不講人情，觸動了他，就讓他招致禍患。不要誇耀昔日化龍的威勢，不要說當年能解虎的叫聲。挑起日月，吞下乾坤，劃開一條通往涅槃的門。大丈夫應當執持把握，一句話不投機，性命難保。
○薦福常庵崇禪師
和陶潛《歸去來兮辭》
歸去來兮。一念與真理相應就叫做歸。既然把這裡當作我的家，還有什麼外物值得悲傷？審視那靈明覺性而自然到達，領會那明明白白而可以追隨的。在我，就沒有什麼不是我；如果有什麼不是我，那又是什麼呢？何況我的本性是永恒不變的，就像我的身體需要穿衣一樣。詢問行人卻還不覺悟，那就是迷惑于荒野而執著于細微。全身不動，卻又馳騁奔跑。一塵廓然空寂，就能見到這法門。每個微塵都有光明，每個剎那都儼然存在。只有這個多重旨趣，既不是酒壺也不是酒杯。快樂地歸來而自我滿足，面對萬物而展開笑顏。居住在常庵而默默觀照，認為懶惰笨拙也可以安身。將寒暑變化作為作用，又與生死輪迴有什麼關係？借用夢幻來遊戲，統攝思慮而全面觀察。現在無心而放曠，恰好因為有趣而來歸還。那達到極致的真理是無所不在的，等同於空性。
【English Translation】 English version: 'Shallow grass, flat fields, and be at ease (Shallow grass, flat fields: refers to shallow grass and flat fields; Be at ease: free and unrestrained). Do not always follow the group to climb high slopes. Your muscles and strength are not yet able to climb steep cliffs. Cultivate by the water and rely on the mountains, so that your talents (talents: a metaphor for abilities) can be fully developed. Scold! Haven't you seen that even kittens and old cows can pretend to play the lion's game?'
○ Chan Master Shengyin Xiyu
'Song of the Walking Stick'
'Who doesn't have a walking stick? The one I have at home is ugly. From beginning to end, its joints are deep. From birth to old age, its bones are strong. No need to repair it, why paint it? Its form naturally creates a pattern. Whether walking or sitting, it is always by your side. Whether leaning on it or carrying it, it relies on its strength. Throw it, stamp it, and the demon kings of the three realms are terrified. Rain, clouds, thunder, and lightning fill the long sky, and all supernatural powers cannot fathom it. Sometimes it is put away, sometimes it is used, seizing opportunities and manipulating it at will. If a superior person enters the door, a stick will strike him to let him know the itch and pain. Speaking of reason, there is no sentiment, and touching him will cause him misfortune. Do not boast of the power of transforming into a dragon in the past, do not say that you could understand the sound of a tiger in the past. Carry the sun and moon, swallow the universe, and open a door to Nirvana. A great man must hold it firmly, and if one word does not agree, life is hard to save.'
○ Chan Master Chang'an Chong of Jianfu Temple
'Harmonizing Tao Qian's 'Returning Home'
'Returning home! A single thought in accordance with the truth is called returning. Since this place is my home, what external things are worth grieving over? Examine that spiritual awareness and naturally arrive, understand that clarity and can be followed. In me, there is nothing that is not me; if there is something that is not me, then what is it? Moreover, my nature is eternal and unchanging, just as my body needs clothing. Asking travelers but still not awakening, that is being deluded in the wilderness and clinging to the subtle. The whole body does not move, yet it gallops and runs. When a single dust particle is vast and empty, one can see this Dharma gate. Every dust particle has light, and every moment exists solemnly. Only this multiple meaning is neither a wine pot nor a wine cup. Happily return and be self-satisfied, face all things and smile. Residing in Changan and silently observing, thinking that laziness and clumsiness can also be settled. Taking the changes of cold and heat as function, what does it have to do with the cycle of birth and death? Borrowing dreams to play, encompassing thoughts and observing completely. Now without mind and unrestrained, it is precisely because of interest that I return. That ultimate truth is omnipresent, equal to emptiness.'
盤桓。歸去來兮。請悟此以勝遊。不動步而到家。胡自苦兮多求了千生之活計。聆毫髮以忘憂。無寸土而耕鋤。實萬頃而千疇。假道浮囊。寄夢扁舟。或山丘以城郭。或城郭而山丘。非變化以能融。豈神通而同流。善寂滅而莫任。起三摩而寧休。已矣乎。只將煩惱正與時。舉體不任焉爾留。堂堂歷歷宜知之。愚智未嘗間。螻蟻亦可期。幸有田而可種。何不及時而耕耔。師吉祥而問已。從無言而賦詩。本如如以獨耀。證夫親而將誰疑。
常庵賦
山之前。水之後。𡺚崒乎煙雲之上。縹渺乎松竹之杪(或作間)。會靈蹟以托化。樂幽居而養浩。茲固野人之自得。豈心口之所較。雖復異心口于思議。即聞見於是否。破滯著於二乘。辟圓常于非道。然非造詣深妙。與識並遷。浮雲易散。夜壑匪堅。豈獨茍初步之不正。矧修途之能前。乃欲超生死之大患。出有無之深源。是猶照螢光于捺落。指慧日于尼干。則亦沉荒于黑暗之下。淪墮于矯妄之邊。顧衣珠之有在。是寶刀之終還者矣。若夫撒手高巖。箭峰中鏑。全機全用。混塵混跡。瞥爾不到。遼然難及。喪妙用於剎那。超情塵于毫忽。類春夢之展轉。若空華之出沒。謂無有以不無。言有有而非實。妙無無之成病。妙有有之成賊。四句消融。百非條直。暢靈㦗而適悅。
【現代漢語翻譯】 現代漢語譯本： 盤桓啊，歸去吧！請領悟這道理來超越世俗的遊樂，不移動腳步就能到達家園。為何要如此自苦，去追求那千生萬世的活計？傾聽那細微的聲音來忘卻憂愁，沒有一寸土地卻能耕耘，實際上擁有萬頃良田。憑藉虛幻的皮囊，寄託夢想于小船之上，或者將山丘看作城郭，或者將城郭看作山丘。不是因為變化才能融合，難道是因為神通才能與萬物同流？善於寂滅卻不執著于寂滅，發起三摩地（Samadhi，禪定）卻不停止。算了吧！只需將煩惱視為當下，整個身心都無法承受停留。堂堂正正、清清楚楚地應該知道這些，愚笨和聰明之間沒有差別，螻蟻也可以期望證悟。慶幸有田地可以耕種，為何不及時耕耘播種？向吉祥的老師請教，從無言中領悟並創作詩歌。原本就像如如不動的光芒一樣獨自照耀，證明親證的境界，還懷疑什麼呢？
常庵的賦
山的前面，水的後面，高聳于煙雲之上，飄渺于松竹之間。匯聚靈蹟來寄託化身，享受幽靜的居所來涵養浩然之氣。這本來就是隱士的自我滿足，哪裡是心口可以爭辯的？即使心口與思議不同，即使聽聞與是否相悖，也要破除二乘（Sravaka，聲聞和Pratyekabuddha，緣覺）的滯礙執著，駁斥圓融常住的觀點，認為它不是正道。然而，如果不是造詣深妙，與意識一同遷變，浮雲容易消散，夜晚的山谷並不堅固。豈止是最初的步伐不正確，更何況是漫長的修行道路如何前進？竟然想要超越生死的大患，脫離有無的深淵。這就像在捺落迦（Naraka，地獄）中照亮螢火蟲的光芒，在尼乾子（Nigantha，耆那教）面前指點太陽的光輝。那麼也就會沉淪於黑暗之下，墮落於虛假妄想的邊緣。回頭看看衣服里的寶珠還在，這才是寶刀最終會歸還的道理啊！至於放手于高高的山崖，箭鋒正中靶心，全部的機用全部發揮，混同于塵世之中，隱藏軌跡。稍微有一點不到位，就遼遠而難以企及。在剎那間喪失了微妙的功用，在毫髮之間超越了情塵。就像春夢一樣輾轉反側，如同空中的花朵一樣出現和消失。說沒有卻又不是完全沒有，說有卻又不是真實存在。執著于空會成為毛病，執著于有會成為賊寇。四句偈語消融，一百種錯誤都變得條理清晰。暢快地運用靈巧的智慧，感到舒適和喜悅。
【English Translation】 English version: Lingering, let's return! Please understand this principle to surpass worldly pleasures, reaching home without moving a step. Why suffer so much, pursuing the livelihood of thousands of lifetimes? Listen to the subtle sounds to forget worries, possessing no inch of land yet able to cultivate, actually owning vast acres of fertile fields. Relying on a illusory leather bag, entrusting dreams to a small boat, either viewing hills as cities, or viewing cities as hills. It's not because of change that integration is possible, could it be because of supernatural powers that one flows with all things? Skilled in extinction yet not attached to it, initiating Samadhi (禪定) yet not ceasing. Enough! Just regard afflictions as the present moment, the entire body and mind cannot bear to stay. Clearly and distinctly, one should know these things, there is no difference between foolishness and wisdom, even ants can hope for enlightenment. Fortunately, there is land to cultivate, why not cultivate and sow in time? Ask the auspicious teacher, comprehend and compose poetry from silence. Originally, like the unmoving light of Suchness, shining alone, proving the personally realized state, what is there to doubt?
Rhapsody of Chang'an
Before the mountain, behind the water, towering above the clouds and mist, ethereal among the pines and bamboos. Gathering spiritual traces to entrust transformation, enjoying a secluded residence to cultivate vastness. This is originally the hermit's self-satisfaction, where can the mind and mouth contend? Even if the mind and mouth differ from thought, even if hearing and seeing contradict yes and no, one must break through the stagnation and attachment of the Two Vehicles (Sravaka, 聲聞 and Pratyekabuddha, 緣覺), refute the view of perfect and constant, considering it not the right path. However, if one's attainment is not profound and subtle, changing along with consciousness, fleeting clouds easily dissipate, the night valley is not firm. Not only is the initial step incorrect, but how can the long path of cultivation move forward? Wanting to transcend the great suffering of birth and death, escaping the deep abyss of existence and non-existence. This is like illuminating the light of a firefly in Naraka (Naraka, 地獄), pointing out the light of the sun to the Nigantha (Nigantha, 耆那教). Then one will also sink into the darkness, falling into the edge of false delusion. Looking back, the jewel in the robe is still there, this is the principle that the precious sword will eventually return! As for letting go on the high cliff, the arrow hits the bullseye, all functions are fully utilized, mingling with the dust of the world, concealing traces. If there is even a slight deficiency, it is distant and difficult to reach. Losing subtle function in an instant, transcending emotional dust in a hair's breadth. Like turning and tossing in a spring dream, like flowers in the air appearing and disappearing. Saying there is nothing, yet it is not completely nothing, saying there is something, yet it is not truly real. Attachment to emptiness becomes a disease, attachment to existence becomes a thief. The four lines of the verse dissolve, a hundred errors become clear and orderly. Freely using clever wisdom, feeling comfortable and joyful.
開玄路而安逸。故能隨所而為。樂非居而居。一邀清風于修竹。聽吟猿于石室。廓然寥然。以語以默。非禪非誦。非忘非憶。然後乘萬化之用。等眾類之歸。以會夫一瞬。又胡我胡物。
司空山歌
司空山。在云外。時人到得方自在。我今隨力幸登臨。四顧巍巍無向背。絕遮攔。難比況。千山萬山齊恃仰。九夏炎炎雪正飛。三冬颯颯華初放。春不榮。秋不落。隱隱昭昭倚寥廓。直下人間咫尺間。欲上之人難措腳。人跡絕。野境寬。觸事無能懶散便。有時向日巖前坐。有時乘困日高眠。不學禪。不修道。只么騰騰恣顛倒。百種無求個野人。隨分隨緣能作造。不從他。不覓己。一句靈靈萬緣里。自從識得祖師關。歷歷明明此為始。無妙名。無忌諱。來者向渠只么是。任你千般與萬般。何曾出得個些子。分明說。報知音。目炙風吹不用尋。須彌南畔相逢著。積翠臺邊旨更深。旨更深。誰會得。東村王老眼前黑。李四張三不信伊。問盡鄰家轉疑惑。轉疑惑。不較多。為君吟作司空歌。宮商角徴任吹唱。角徴宮商爭奈何。
座右銘
得之在此。失之在此。得之失之。孰爾為己。己自不形。堂堂爾名。名由實有。唯實爾靈。非一非異。猶空隨器。全空在空。在空全器。的的自知。空器何依。匪空匪器。不
【現代漢語翻譯】 現代漢語譯本： 開闢通往玄妙的道路，從而達到安逸的境界。因此能夠隨順各種境遇而行事。快樂並非在于居住，而是無處不可居。有時邀請清風在茂盛的竹林中，有時在石室中聆聽猿猴的吟叫。心胸開闊，空曠寂靜，或說話或沉默，既不是禪定也不是誦經，既不是忘記也不是回憶。然後駕馭萬物的變化，平等看待各種生命的歸宿，從而體會那一瞬間的真諦。又哪裡還有什麼我與物的分別呢？
《司空山歌》
司空山（山名），聳立在雲霄之外，世人能夠到達那裡才能真正感到自在。我如今盡力地攀登，有幸來到了這裡，四處眺望，山勢巍峨，沒有正反方向之分。完全沒有遮攔，難以比擬，千山萬山都依靠它。盛夏酷暑，這裡卻飄著雪花，嚴冬凜冽，這裡卻綻放著新花。春天不顯得繁榮，秋天也不顯得凋落，隱隱約約，明明白白，依靠著空曠的境界。從山頂直下人間，只有咫尺之遙，想要上來的人卻難以落腳。人跡罕至，野外的景色寬廣。接觸任何事物都感到無能為力，變得懶散隨便。有時面向太陽在巖石前坐著，有時睏倦了就睡到太陽高照。不學禪，不修道，只是這樣騰騰任性地顛倒。百般沒有所求的鄉野之人，隨遇而安，隨緣而化，能夠有所作為。不追隨他人，也不向內尋求自己，一句靈妙的話語貫穿于萬緣之中。自從認識了祖師的關隘，一切都歷歷分明，以此為開端。沒有奇妙的名字，也沒有需要禁忌的事物，來者面對它就是這樣。任憑你千般萬般，又何曾超出這一些些？分明地說，告訴知音之人，即使風吹日曬也不用去尋找。在須彌山（佛教名山）南邊相逢，在積翠臺（地名）邊道理更加深刻。道理更加深刻，誰能領會？東村的王老眼前一片漆黑。李四張三不相信他，問遍了鄰居更加疑惑。更加疑惑，不要過多計較，為你吟唱這首《司空山歌》。宮商角徵（中國古樂的音階）任憑吹唱，角徵宮商又能怎麼樣呢？
《座右銘》
得到它在這裡，失去它也在這裡。得到還是失去，誰是你的主宰？自己本來就沒有形體，堂堂正正的就是你的名字。名字由真實而有，只有真實才是你的靈性。不是一也不是異，就像空性隨著器皿而變化。完全的空性就在空性之中，在空性之中就是完全的器皿。清清楚楚地自己知道，空性和器皿又依靠什麼呢？既不是空性也不是器皿，不...
【English Translation】 English version: Opening the path to the profound, one attains ease and contentment. Thus, one is able to act in accordance with circumstances. Joy is not in dwelling, but in being able to dwell anywhere. Sometimes inviting the clear breeze in the lush bamboo forest, sometimes listening to the calls of monkeys in the stone chamber. With an open and vast mind, in silence or speech, neither meditating nor chanting, neither forgetting nor remembering. Then, riding the transformations of all things, treating the return of all beings equally, thereby realizing the truth of that instant. Where then is the distinction between self and other?
Song of Mount Sikong
Mount Sikong (mountain name), towers beyond the clouds, only those who reach it can truly feel at ease. I have now exerted my strength to climb, and am fortunate to have arrived here, gazing in all directions, the mountain's majesty has no front or back. Completely unobstructed, beyond comparison, thousands of mountains rely on it. In the scorching summer heat, snow flies here, in the bitter winter, new flowers bloom. Spring does not appear lush, autumn does not appear withered, faintly and clearly, relying on the vastness. From the summit straight down to the human world, only a short distance away, yet those who wish to ascend find it difficult to set foot. Footsteps are rare, the wilderness is vast. Encountering anything, one feels incapable, becoming lazy and casual. Sometimes facing the sun, sitting before the rocks, sometimes falling asleep until the sun is high. Not studying Zen, not cultivating the Way, just drifting along, indulging in whims. A rustic person with no desires, content with circumstances, able to create. Not following others, nor seeking oneself within, a single, spiritually potent phrase penetrates all phenomena. Since recognizing the barrier of the Patriarch, everything is clear and distinct, beginning from this point. There is no wondrous name, no taboo, those who come face it as it is. No matter how many ways you try, you never escape these few things. Clearly speaking, telling those who understand, even if exposed to wind and sun, there is no need to search. Meeting on the south side of Mount Sumeru (Buddhist sacred mountain), the meaning is even deeper at the Terrace of Accumulated Verdure (place name). The meaning is even deeper, who can comprehend it? Old Wang of the eastern village is in complete darkness. Li Si and Zhang San do not believe him, asking all the neighbors only increases their doubts. Increased doubts, do not dwell on it, I sing for you this Song of Mount Sikong. Gong, shang, jue, zhi (Chinese ancient musical notes), let them be played, what can jue, zhi, gong, shang do?
Motto
Gaining it is here, losing it is also here. Gaining or losing, who is your master? The self originally has no form, upright and dignified is your name. The name comes from reality, only reality is your spirit. Neither one nor different, like emptiness changing with the vessel. Complete emptiness is in emptiness, in emptiness is the complete vessel. Clearly knowing oneself, what do emptiness and the vessel rely on? Neither emptiness nor vessel, not...
二而誰。海慧獨照。空器俱妙。妙在無私。全心了了。一句全提。凡聖同機。悟不自悟。迷不自迷。影響萬化。苦樂三界。誰知不知。無在不在。唯我行之。我不自欺。如夜復晝。日新日為。功不自有。唯我持久。與物同波。唯我為守。守之非緣。唯我自堅。千佛同訓。一志無遷。
○上封佛心才禪師
坐禪儀
夫坐禪者。端心正意。潔己虛心。疊足加趺。收視反聽。惺惺不昧。沉掉永離。縱憶事來。盡情拋棄。向靜定處。正念諦觀。知坐是心。及返照是心。知有無中邊內外者心也。此心虛而知。寂而照。圓明瞭了。不墮斷常。靈覺昭昭。揀非虛妄。今見學家。力坐不悟者。病由依計。情附偏邪。迷背正因。枉隨止作。不悟之失。其在斯焉。若也斂澄一念。密契無生。智鑒廓然。心華頓發。無邊計執。直下消磨。積劫不明。一時豁現。如忘忽記。如病頓瘳。內生歡喜心。自知當作佛。即知自心外無別佛。然後順悟增修。因修而證。證悟之源。是三無別。名為一解一行三昧。亦云無功用道。便能轉物。不離根塵。信手拈來。互分主伴。乾坤眼凈。今古更陳。覿體神機。自然符契。所以維摩詰曰。不起寂滅定而現諸威儀。是為宴坐也。然當知水澄月現。鏡凈光全。學道之人。坐禪為要。茍不爾者。修途
【現代漢語翻譯】 現代漢語譯本 二而誰？是海慧（如海般深廣的智慧）獨自照耀。空性（萬物皆空的本質）與妙有（不可思議的存在）同時具備。妙就妙在無私，整個心都清清楚楚。一句完整地提起，凡人與聖人同用一個機能。覺悟不是自己覺悟，迷惑也不是自己迷惑。影響著萬物的變化，苦樂充斥著欲界、色界、無色界這三界。誰知道？誰不知道？無處不在，我只是遵循它執行。我不自欺，如同黑夜過去迎來白天，每天都在更新變化。功勞不是自己擁有，我只是堅持不懈。與萬物同流，我只是堅守本心。堅守它不是因為外緣，我只是自己堅定。千佛都這樣教導，一心一意永不改變。
○上封佛心才禪師
坐禪儀
所謂坐禪，就是要端正心思，純正意念，保持自身清潔，虛懷若谷。雙腿盤坐，收回視線，反聽內觀。保持清醒，不要昏沉也不要掉舉。即使回憶起往事，也要徹底拋棄。在安靜的地方，用正念仔細觀察。知道坐著的是心，反觀的也是心。知道存在與不存在、中間與邊緣、內部與外部的都是心。這顆心虛空而能知，寂靜而能照，圓滿光明，不會落入斷滅或常有的兩邊。靈妙的覺性清清楚楚，能夠分辨虛假與真實。現在看到一些學禪的人，努力坐禪卻不能開悟，病根在於依賴計較，情感依附於偏頗邪見，迷惑而背離了正因，白白地隨從止息和造作。不能開悟的過失，就在這裡啊。如果能夠收斂澄凈一個念頭，秘密地契合無生之理，智慧的明鏡自然開闊，心之花朵頓時綻放。無邊的計較執著，立刻消磨殆盡。積累了無數劫的迷惑不明，一時之間豁然開朗。如同忘記了忽然記起，如同生病了立刻痊癒。內心生起歡喜心，自己知道將來能夠成佛。立刻知道自心之外沒有別的佛。然後順著覺悟增加修行，因為修行而證得果位。證悟的根源，這三者沒有差別，稱為一解一行三昧，也叫做無功用道。便能轉化外物，不離開六根和六塵。信手拈來，互相區分主與伴。天地都變得清凈，古今都在重新陳述。親自體會神妙的機能，自然能夠符合契合。所以維摩詰（Vimalakirti）說：『不從寂滅定中起身，而能顯現各種威儀，這就是宴坐。』然而應當知道水澄澈了月亮就會顯現，鏡子乾淨了光明就會完全。學道的人，坐禪是最重要的。如果不是這樣，修行的道路...
【English Translation】 English version Who is the 'two'? It is the solitary illumination of the Ocean-like Wisdom (Hai Hui, vast and profound wisdom like the ocean). Emptiness (Sunyata, the essence of all things being empty) and Wondrous Existence (the inconceivable existence) are both wonderfully present. The wonder lies in selflessness, the entire mind is clear and bright. A single phrase is completely raised, ordinary beings and sages share the same mechanism. Enlightenment is not self-enlightenment, delusion is not self-delusion. Influencing the myriad transformations, suffering and joy fill the Three Realms (Desire Realm, Form Realm, Formless Realm). Who knows? Who doesn't know? Nowhere is it absent, I simply follow its course. I do not deceive myself, like night turning into day, daily renewing and changing. Merit is not self-owned, I simply persevere. Flowing with all things, I simply guard the mind. Guarding it is not due to external conditions, I simply strengthen myself. A thousand Buddhas teach the same, one aspiration never changes.
○ Chan Master Foxin Cai of Shangfeng
The Essentials of Zazen
To practice Zazen, one must straighten the mind and rectify the intention, purify oneself and empty the heart. Cross the legs in the lotus position, withdraw the gaze and listen inwardly. Remain alert and clear, permanently separating from dullness and agitation. Even if memories arise, discard them completely. In a quiet place, contemplate carefully with right mindfulness. Know that the one who sits is the mind, and the one who reflects is also the mind. Know that existence and non-existence, middle and edge, inside and outside are all the mind. This mind is empty yet knowing, silent yet illuminating, perfectly clear, not falling into annihilation or permanence. The spiritual awareness is clear and bright, able to distinguish falsehood from truth. Now seeing some Zen students, diligently sitting but unable to awaken, the root of the problem lies in relying on calculation, emotions attached to biased and deviant views, deluded and turning away from the right cause, vainly following cessation and fabrication. The fault of not awakening lies here. If one can gather and clarify a single thought, secretly aligning with the principle of non-birth, the mirror of wisdom will naturally broaden, and the flower of the mind will suddenly bloom. Boundless calculations and attachments will immediately be worn away. The confusion and obscurity accumulated over countless eons will suddenly be revealed. Like forgetting and suddenly remembering, like being sick and immediately recovering. The heart arises with joy, knowing that one will become a Buddha in the future. Immediately know that there is no other Buddha outside of one's own mind. Then, following enlightenment, increase practice, and through practice, attain realization. The source of realization, these three are not different, called One Understanding, One Practice Samadhi, also called the Path of No Effort. Then one can transform external things, without leaving the six roots and six dusts. Picking them up at will, mutually distinguishing between host and guest. Heaven and earth become clear, and ancient and modern times are restated. Personally experiencing the miraculous function, one can naturally conform and align. Therefore, Vimalakirti said: 'Without rising from the Samadhi of Stillness and Extinction, one can manifest all kinds of dignified conduct, this is called banquet sitting.' However, one should know that when the water is clear, the moon will appear, and when the mirror is clean, the light will be complete. For those who study the Way, Zazen is essential. If not, the path of cultivation...
輪轉。汩沒四生。酸鼻痛心。難以自默。聊書大概。助發真源。果不廢修。即同參契。
○冶父川禪師
參玄歌
一尺水。一丈波。妙高峰頂笑呵呵。七步周行渾屬我。不妨閑唱太平歌。靈利漢。不消多。法門廣大遍周沙。若能當處分明了。只在如今一剎那。莫求真。休覓假。真假中間都放下。晃晃威光爍太虛。不知誰是知音者。贊不欣。徒說謗。三際無心俱掃蕩。正體堂堂一物無。是佛是魔俱一棒。小根聞說暗攢眉。繩上生蛇又更疑。撥轉面前關棙子。只許當人獨自知。阿呵呵。大圓覺。流出菩提遍寥廓。鬼面神頭幾百般。無瑕鏡里皆消卻。君不見。覿面相逢機掣電。直饒天眼不能觀。點著不來真死漢。勸君參。參徹靈明自己禪。善財不用南方去。黑白分明在目前。勸君信。信心戰退魔軍陣。此是華嚴最上乘。森羅萬象皆相應。勸君修。六門通達任優遊。寒山拾得才相見。指點豐干哂未休。火風催。四山逼。那時要見君端的。有個真空解脫門。千眼大悲何處覓。有時放。有時收。唯有知音暗點頭。杏華村裡如相見。跳出溈山水牯牛。有時喜。有時嗔。無位真人迸面門。慇勤為說西來意。暮樓鐘鼓月黃昏。有時唱。有時歌。顛言倒語不奈何。聲聲盡出娘生口。不屬宮商一任他。有時默。有時笑。懵
【現代漢語翻譯】 現代漢語譯本： 生死輪迴，沉溺於四生之中（四生：胎生、卵生、濕生、化生）。酸楚悲痛，難以沉默。姑且寫下大概，幫助啓發真正的本源。如果能堅持修行不懈怠，就能一同參與契悟。
○冶父川禪師
參玄歌
一尺水，一丈波。妙高峰頂笑呵呵。七步周行都屬於我，不妨悠閒地唱著太平歌。聰明的修行人，不用多說。佛法廣大，遍及無盡世界。如果能當下清楚明白，就在這當下一剎那。不要追求真，不要尋找假，真假之間都要放下。光明威嚴照耀太虛，不知誰是真正的知音。讚揚不喜，誹謗無懼，過去、現在、未來三際的心念都掃蕩乾淨。清凈的本體空空蕩蕩一無所有，是佛是魔都一棒打殺。小根器的人聽了暗自皺眉，如同把繩子看成蛇一樣更加疑惑。撥開眼前的障礙，只允許修行人自己體會。啊呵呵，偉大的圓滿覺悟，流出菩提智慧遍佈寥廓。鬼面神頭各種各樣的形象，都在無瑕的鏡子里消散。你沒看見嗎？面對面相逢，機鋒如閃電，即使有天眼也無法看清。點不著那些裝死的傢伙。勸你參禪，參透靈明本性的禪。善財童子不用再去南方參訪，黑白分明就在眼前。勸你相信，信心能戰勝魔軍的陣勢。這是《華嚴經》最上乘的教義，森羅萬象都與之相應。勸你修行，六根通達，任你自由自在。寒山、拾得才一見面，就指點豐干，嘲笑他還沒了悟。火風催逼，四面山峰逼近，那時要看你究竟如何。有個真空解脫之門，千眼大悲在哪裡尋找？有時放開，有時收回，只有知音暗自點頭。如果在杏花村裡相見，就跳出溈山的水牯牛（比喻開悟）。有時歡喜，有時嗔怒，無位真人就在眼前。慇勤地為你講述西來的禪意，暮色中傳來樓上的鐘鼓聲，月亮也漸漸昏黃。有時歌唱，有時吟誦，顛三倒四的言語，無可奈何。聲聲都出自孃胎，不符合宮商角徵羽的音律，任憑它自由發揮。有時沉默，有時歡笑，懵懵懂懂。
【English Translation】 English version: Revolving in Samsara, drowning in the four births (four births: viviparous, oviparous, moisture-born, and metamorphic). Sourness and pain in the heart, difficult to remain silent. I will write a rough outline to help inspire the true source. If one does not abandon cultivation, then one can participate in enlightenment together.
○ Zen Master Yefu Chuan
Song of Investigating the Profound
One foot of water, ten feet of waves. Laughing heartily at the peak of Mount Miao Gao (Wonderful High Peak). The seven steps of walking around belong entirely to me, might as well leisurely sing the song of peace. A clever practitioner, no need for much talk. The Dharma is vast, pervading countless worlds. If one can clearly understand at this very moment, it is in this instant. Do not seek truth, do not search for falsehood, put down both truth and falsehood. The bright and majestic light shines through the void, I wonder who is the true confidant. Praising brings no joy, slander brings no fear, sweep away all thoughts of the past, present, and future. The pure essence is empty and without anything, whether it is Buddha or Mara, strike them all down with one blow. Those with small roots frown secretly upon hearing this, like mistaking a rope for a snake, becoming even more doubtful. Push aside the obstacle in front of you, only allow the practitioner to realize it for themselves. Ah ha ha, the great perfect enlightenment, flows out Bodhi wisdom pervading the vastness. Countless forms of demon faces and god heads, all dissolve in the flawless mirror. Don't you see? Meeting face to face, the opportunity is like lightning, even the heavenly eye cannot see it clearly. It does not touch those who pretend to be dead. I advise you to practice Zen, to penetrate the Zen of your own bright and clear nature. Sudhana (a seeker of truth) does not need to go south anymore, black and white are clearly in front of you. I advise you to believe, faith can defeat the army of Mara. This is the supreme teaching of the Avatamsaka Sutra, all phenomena correspond to it. I advise you to cultivate, the six senses are unobstructed, allowing you to roam freely. Hanshan and Shide (two Zen monks) just met, pointing at Fenggan (another Zen monk), laughing at him for not being enlightened yet. The fire wind urges, the four mountains press in, at that time, we will see how you truly are. There is a door of true emptiness and liberation, where can one find the thousand-eyed great compassion? Sometimes releasing, sometimes withdrawing, only the confidant nods secretly. If we meet in Apricot Blossom Village, jump out of the water buffalo of Mount Wei (metaphor for enlightenment). Sometimes joyful, sometimes angry, the true person without position bursts forth. Earnestly explaining the meaning of Zen from the West, in the twilight comes the sound of the bell and drum from the tower, the moon is also gradually dim. Sometimes singing, sometimes chanting, incoherent words, nothing can be done. Every sound comes from the mouth of the mother, not conforming to the musical scales, let it be free. Sometimes silent, sometimes laughing, muddled.
懂鐵錘無孔竅。輕輕觸著便無明。只這無明元是道。有時行。有時坐。露影藏身成兩個。不獨張三會打油。細觀李四能推磨。無縫塔。見無因。巍巍本自隱深云。國師樣子應難造。不覺鋒棱露一層。無底缽。手中擎。百千沙界里頭盛。大庾嶺頭提不起。都緣著力太多生。沒底船。不曾漏。千重雪浪皆能透。只憑一個把稍人。誰管狂風連地吼。無鑐鎖。孰安排。鎖斷重關絕往來。巨靈抬手空勞力。唯有無心便得開。無毫拂。是何物。擊碎狐疑山鬼屈。一喝唯言三日聾。誰憐大辯翻成訥。無孔笛。最難吹。角徴宮商和不齊。有時品起無生曲。截斷行雲不敢飛。無根樹。直侵云。枝條郁密蓋乾坤。劫火洞然燒不得。利刀斬處亦無痕。無面目。擔板漢。玩水遊山無侶伴。迦葉門前倒剎竿。文殊劍上全身現。日面佛。乾屎橛。八兩半斤誰辨別。七斤衫子恰相當。鎮州休更秤蘿蔔。野鴨飛。鸞對舞。三個孩兒抱華鼓。趙老曾看半藏經。靈云一見桃華悟。真實語。報君知。不用思量不用疑。春來決定千華秀。冬盡長天片雪飛。頭頭漏世真訊息。那個休心辨端的。眼橫鼻直一般般。不離當處休尋覓。古佛言。祖師說。千聖路頭同一舌。他日人天匝地來。那時方表而今決。
○開善密庵謙禪師
答陳知丞書
某啟。欣
【現代漢語翻譯】 現代漢語譯本： 懂得了鐵錘沒有孔竅的道理。輕輕一觸碰就明白了無明（avidyā，佛教術語，指對真理的無知）。要知道這無明原本就是道。有時行走，有時靜坐，顯露身影和隱藏身形成為兩種狀態。不只是張三會打油詩，仔細觀察李四也能推動磨盤。沒有縫隙的塔，顯現出沒有原因的道理。巍峨高聳，原本就隱藏在深深的雲霧之中。國師（指禪宗高僧）的樣子難以描繪，不知不覺中鋒芒棱角顯露出一層。沒有底的缽（bátra，佛教僧侶用具），拿在手中，可以盛滿百千個沙界（佛教宇宙觀中的世界）。在大庾嶺（地名）上卻提不起來，都是因為用力太多而產生了執著。沒有底的船，從來不會漏水，即使是千重雪浪也能穿透。只憑借一個掌舵的人，誰去管那狂風連線著地面怒吼。沒有鎖孔的鎖，是誰安排的？鎖斷了重重關卡，斷絕了來往。巨靈神抬手也是白費力氣，只有無心才能打開。沒有毫毛的拂塵，是什麼東西？擊碎狐疑，山鬼也屈服。一聲棒喝，讓人三天都耳聾，誰可憐那善於辯論的人反而變得遲鈍。沒有孔的笛子，最難吹奏，角、徴、宮、商各種音調不和諧。有時吹奏起無生曲，截斷了飄行的雲彩，讓它不敢飛翔。沒有根的樹，直插雲霄，枝條茂密，覆蓋天地。劫火（佛教術語，指世界毀滅時的大火）燃燒不了它，鋒利的刀砍上去也留不下痕跡。沒有面目，像個死板的漢子，遊山玩水沒有同伴。在迦葉（Kāśyapa，佛陀十大弟子之一）門前倒下剎竿（寺廟中的旗桿），在文殊（Mañjuśrī，佛教菩薩）的劍上全身顯現。日面佛（指佛的化身），像一塊干糞橛，八兩和半斤誰能辨別？七斤的衫子恰好相當，鎮州（地名）就不要再稱蘿蔔了。野鴨飛翔，鸞鳥對舞，三個孩兒抱著華麗的鼓。趙老曾經看過半部藏經，靈云（禪宗僧人）一見桃花就開悟了。真實的話語，告訴你，不用思量不用懷疑。春天來了，一定會千花盛開，冬天結束了，長空飄飛著片片雪花。處處都泄露著世間的真實訊息，哪個休心的人能辨別清楚？眼睛橫著，鼻子直挺，都是一樣的，不要離開當下，不要向外尋覓。古佛說過，祖師說過，千聖的路口都是同一張嘴。他日人天（人和天神）遍佈大地而來，那時才能表明而今的決斷。
○開善密庵謙禪師
答陳知丞書
某啟。欣
【English Translation】 English version: Understanding the hammer without holes and apertures. A gentle touch brings forth ignorance (avidyā, a Buddhist term referring to ignorance of the truth). Know that this ignorance is originally the Tao. Sometimes walking, sometimes sitting, revealing and concealing the body become two states. It's not just Zhang San who can write witty poems; a careful observation reveals that Li Si can also push the millstone. A seamless pagoda reveals the principle of no cause. Towering and majestic, it is originally hidden in the deep clouds. The appearance of the National Teacher (referring to a high-ranking Zen monk) is difficult to depict; unknowingly, the sharp edges and corners reveal a layer. A bottomless bowl (bátra, a Buddhist monk's utensil), held in the hand, can hold hundreds of thousands of sand worlds (worlds in the Buddhist cosmology). Yet, it cannot be lifted on Dayu Ridge (a place name), all because of using too much force and generating attachments. A bottomless boat never leaks, even through thousands of layers of snowy waves. Relying solely on a helmsman, who cares about the raging wind howling across the ground. A lock without a keyhole, who arranged it? It locks off layers of barriers, cutting off comings and goings. Even the giant spirit's lifting hand is in vain; only with no-mind can it be opened. A duster without bristles, what is it? It shatters doubts, and even mountain spirits submit. A shout of '喝' (hè, a Zen term) leaves one deaf for three days; who pities the eloquent one who becomes dull instead. A flute without holes is the most difficult to play; the notes of jiao, zhi, gong, and shang are not harmonious. Sometimes, playing the song of no-birth, it cuts off the floating clouds, preventing them from flying. A rootless tree pierces straight into the clouds, its branches dense, covering heaven and earth. The fire of the kalpa (Buddhist term for the fire that destroys the world) cannot burn it, and a sharp knife leaves no trace when it cuts. Without a face, like a rigid man, wandering mountains and rivers without companions. Before Kāśyapa's (one of the Buddha's ten great disciples) gate, the temple flagpole falls; on Mañjuśrī's (a Buddhist bodhisattva) sword, the whole body appears. The Buddha with the sun-like face is like a dried dung stick; who can distinguish between eight taels and half a catty? A seven-catty shirt is just right; in Zhenzhou (a place name), stop weighing radishes. Wild ducks fly, phoenixes dance in pairs, three children hold ornate drums. Old Zhao once read half a Tripitaka, and Lingyun (a Zen monk) attained enlightenment upon seeing peach blossoms. True words, I tell you, no need to think, no need to doubt. When spring comes, a thousand flowers will surely bloom; when winter ends, snowflakes will fly across the long sky. Everywhere reveals the true message of the world; which person who has ceased the mind can discern it clearly? Eyes horizontal, nose straight, all are the same; do not leave the present moment, do not seek externally. The ancient Buddha said, the patriarchs said, the crossroads of a thousand sages is the same mouth. One day, humans and gods will come across the earth; only then can the decision of today be revealed.
○ Zen Master Mian Qian of Kai Shan Temple
Reply to Chen Zhicheng's Letter
So-and-so writes. Pleased.
審官舍多暇。焚香靜默。坐進此道。何樂如之。參禪如應舉。應舉之志。在乎登第。若不登第。而欲功名富貴光華一世者。不可得也。參禪之志。在乎悟道。若不悟道。而欲福德智慧超越三界者。不可得也。竊嘗思。悟道之為易。登第之為難。何故。學術在我。與奪在彼。以我之所見。合彼之所見。不亦難乎。是以登第之難也。參究在我。證入在我。以我之無見。合彼之無見。不亦易乎。是以悟道之為易也。然參禪者眾。悟道者寡。何也。有我故也。有我則不能證入。亦易中之難也。讀書者眾。及第者亦眾。何也。見合故也。見合則推而應選。是難中之易也。故見合為易。無我為難。無我為易。無無為難。無無為易。亦無無無為難。亦無無無為易。亦無無無亦無為難。亦無無無亦無為易。和座子撞翻為難。故龐居士云煉盡三山鐵。镕銷五嶽銅。豈欺人哉。因筆及此。庶火爐邊團圞頭。說無生話時。聊發一笑。
○劍門分禪庵主
雜句
諸人放下坐禪。山僧一向妾想吃盡甘草黃連。幾度春生夏長。汝等諸人知不知。知與不知。坐禪妄想復是誰。游魚吞餌去。何時水面歸。
我貴師兄悟本心。不貴師兄機辯深。鳳凰不棲荊棘林。貓兒爭解捕麒麟。驪珠撲碎亙天明。殺活咸歸劍下親。問言有理不能
伸。到此須當是個人。
○侍郎楊無為居士
了了堂記
了了堂。瑘瑘詮公之所建也。有二野叟登堂而議其名。一叟曰。了心則能了法。了己則能了人。己未了。則人與己迷。心未了。則法從心惑。了了之義。得非是歟。一叟曰。不然。吾聞萬法本空。一心非有。心既非有。不待了而已圓。法既本空。不待了而常寂。了有所了。困於方隅。了無所了。始謂之達。了了之旨。其在是矣。二叟疑而質于無為子。無為子不答。俄而歌曰。山堂曉兮白雲飛。山堂暮兮白雲歸。青松老兮明月溪。了不了兮誰與知。二叟矍然相顧而去。詮公乃記之於石。治平二年三月十有九日也。
○太史黃公山谷道人
跨牛庵銘
維水牯牛。頭角堂堂。以作意力。遍行道場。舉頭看月。終不觀指。浮鼻渡河。蹴踏源底。三界為田。眾生為稻。由我深耕。世無寸草。我跨此牛。無繩與鞭。要下即下。馬後驢前。
翠巖真禪師語錄序
石霜山中。有三角虎。孤遊獨坐。萬木生風。至於千里無人。草深一丈。有一人撩其頭而得道。是為黃龍慧南。有一人履其尾而得道。是為翠巖可真。南之子孫。江西．湖南。若揭日月。而真得子晚。所乳之子。是為溈山。道人慕喆。林棲谷隱。堅密深靜。霜露果熟。
【現代漢語翻譯】 伸。到此須當是個人。
○侍郎楊無為居士
了了堂記
了了堂。瑘瑘詮公之所建也。有二野叟登堂而議其名。一叟曰。『了心則能了法。了己則能了人。己未了。則人與己迷。心未了。則法從心惑。了了之義。得非是歟。』一叟曰。『不然。吾聞萬法本空。一心非有。心既非有。不待了而已圓。法既本空。不待了而常寂。了有所了。困於方隅。了無所了。始謂之達。了了之旨。其在是矣。』二叟疑而質于無為子。無為子不答。俄而歌曰。『山堂曉兮白雲飛。山堂暮兮白雲歸。青松老兮明月溪。了不了兮誰與知。』二叟矍然相顧而去。詮公乃記之於石。治平二年三月十有九日也。
○太史黃公山谷道人
跨牛庵銘
維水牯牛。頭角堂堂。以作意力。遍行道場。舉頭看月。終不觀指。浮鼻渡河。蹴踏源底。三界為田。眾生為稻。由我深耕。世無寸草。我跨此牛。無繩與鞭。要下即下。馬後驢前。
翠巖真禪師語錄序
石霜山中。有三角虎。孤遊獨坐。萬木生風。至於千里無人。草深一丈。有一人撩其頭而得道。是為黃龍慧南（Huanglong Huinan）。有一人履其尾而得道。是為翠巖可真（Cuiyan Kezhen）。南之子孫。江西．湖南。若揭日月。而真得子晚。所乳之子。是為溈山（Weishan）。道人慕喆。林棲谷隱。堅密深靜。霜露果熟。
【English Translation】 Stretch. Arriving here, one must be a person.
○ Attendant Yang Wuwéi Layman
Record of the Liao Liao Hall
The Liao Liao Hall was built by Quan Gong. Two old men from the countryside ascended the hall and discussed its name. One old man said, 'Understanding the mind allows one to understand the Dharma. Understanding oneself allows one to understand others. If oneself is not understood, then people and oneself are confused. If the mind is not understood, then the Dharma is misled by the mind. Isn't the meaning of 'Liao Liao' (understanding, clear) this?' The other old man said, 'Not so. I have heard that all dharmas are fundamentally empty, and the one mind is non-existent. Since the mind is non-existent, it is already complete without needing to be understood. Since the Dharma is fundamentally empty, it is always tranquil without needing to be understood. Understanding something is being trapped in a corner. Understanding nothing is called attainment. Isn't the meaning of 'Liao Liao' in this?' The two old men were doubtful and questioned Wuwéi Zi. Wuwéi Zi did not answer, but suddenly sang, 'In the morning, white clouds fly over the mountain hall. In the evening, white clouds return to the mountain hall. Old green pines and a bright moon stream. Who knows about understanding and not understanding?' The two old men looked at each other in surprise and left. Quan Gong then recorded this on stone. It was the nineteenth day of the third month of the second year of Zhiping.
○ Historian Huang Gong Shangu Daoren
Inscription for the Ox-Riding Hermitage
It is a water buffalo, with majestic horns. Using intentional effort, it travels throughout the dojo. Raising its head to look at the moon, it never looks at the finger. Floating its nose across the river, it treads on the bottom of the source. The three realms are fields, and sentient beings are rice. Through my deep plowing, there is not a single blade of grass in the world. I ride this ox, without rope or whip. Wanting to descend, I descend immediately, like a donkey before a horse.
Preface to the Recorded Sayings of Chan Master Cuiyan Zhen
In Stone Frost Mountain, there is a three-cornered tiger. It wanders alone and sits in solitude, with ten thousand trees generating wind. Even in a thousand miles without people, where the grass is a zhang deep, there was one person who stroked its head and attained the Way. This was Huanglong Huinan (Huanglong Huinan). There was one person who stepped on its tail and attained the Way. This was Cuiyan Kezhen (Cuiyan Kezhen). The descendants of Nan, in Jiangxi and Hunan, are like revealing the sun and moon. Zhen's attainment of a son was late. The son he nurtured was Weishan (Weishan). The Daoist Mu Zhe lived in forests and hid in valleys, firm, dense, deep, and quiet. Frost and dew ripened the fruit.
諸聖推出。枯木朽株。雲行雨施。然後翠巖之道光明。蓋翠巖之入石霜。適遭一吼。凡聖情盡。參承咨決。徹佛徹祖。行住坐臥。亙古亙今。如行川之水。無不盈之科。似走盤之珠。無可留之影。十聖三賢當路。亦須草偃風行。四方八面俱來。無不投戈散地。金章玉句。具在可知。然明月夜光。多逢桉劍。陽春白雪。難為賞音。維黃龍罷參之客。必遣之曰。百鍊精金。直須入翠巖爐韛。今坐鎮諸方。龍吟虎嘯者。無不稱翠巖室中之句。以接大根器凡夫。而叢林號為真點胸者。蓋同門數老。雖目視耽耽。文彩炳煥。似從慈明法窟中來。實不解石霜上樹之機耳。各夢同牀。不妨殊調。冷灰爆豆。聊為解嘲云。
○丞相張無盡居士
金剛經三十二分說
非法無以談空。非會無以說法。萬法森然曰因。一心應感曰由。故首之以法會因由分。從空起慧。請答雙彰。故受之以善現起請分。宗絕正邪。乘無大小。隨三根而化度。簡異說而獨尊。故受之以大乘正宗分。得宗而行。不住于相。故受之以妙行無住分。行行皆如。謂之實見。故受之以如理實見分。見而信之。善根深固。故受之以正信希有分。無得之得。是名真得。無說之說。是名真說。故受之以無得無說分。無得無說。怖于沈空。一切諸佛皆從此出。故受
【現代漢語翻譯】 現代漢語譯本： 諸聖隱退，如同枯木朽株一般。他們的教化像雲行雨施一樣滋潤萬物。因此，翠巖（人名，或指翠巖寺）的道法才得以發揚光大。翠巖當年進入石霜（地名，或指石霜寺）時，恰好遇到一聲棒喝，使他斷絕了凡聖之情。他參學請教，徹底領悟了佛法和祖師禪的真諦。他的行住坐臥，都貫穿著亙古不變的真理。就像流動的水，沒有不滿盈的地方；又像在盤中滾動的珠子，不留下任何痕跡。即使是十聖三賢這樣的人物，在他面前也要像草隨風倒一樣。無論從四面八方來的人，都會放下武器，停止爭鬥。那些華麗的辭藻和精闢的語句，都可以在經典中找到。然而，明月夜光常常被劍所傷，陽春白雪難以找到知音。只有黃龍（地名，或指黃龍寺）的門下，才會說：『百鍊精金，必須放入翠巖的爐火中錘鍊。』如今，那些坐鎮各方，龍吟虎嘯的大德們，無不引用翠巖的語句，來接引那些具有深厚根器的凡夫俗子。而叢林中那些被稱為真正『點胸』的人，雖然同門師兄弟們看起來目光炯炯，文采斐然，似乎是從慈明（人名，或指慈明禪師）的法窟中走出來的，實際上並不理解石霜『上樹』的禪機。大家雖然同牀異夢，但不妨各自唱各自的調。就像冷灰中的爆豆，聊以自嘲罷了。
○丞相張無盡居士
《金剛經》三十二分說
不用『非法』就無法談論『空』，沒有集會就無法說法。萬法森然，是為『因』；一心應感，是為『由』。所以，《金剛經》首先以『法會因由分』開篇。從『空』中生出智慧，請問和回答相互輝映，所以接著是『善現起請分』。宗旨超越正邪，佛法沒有大小之分，隨著不同根器的人而施以教化，簡別不同的說法而獨尊正法，所以接著是『大乘正宗分』。領悟宗旨后付諸行動，不執著于外相，所以接著是『妙行無住分』。所作所為都符合真如，這叫做『如理實見』，所以接著是『如理實見分』。見到后深信不疑，善根就深厚而牢固，所以接著是『正信希有分』。無所得的『得』，才是真正的『得』；無所說的『說』，才是真正的『說』，所以接著是『無得無說分』。無所得無所說，會讓人害怕落入空無，而一切諸佛都是從此而出，所以接著是……
【English Translation】 English version: The sages retreat, like withered trees and rotten stumps. Their teachings are like clouds moving and rain spreading, nourishing all things. Therefore, the Way of Cuiyan (person's name, or refers to Cuiyan Temple) can be brought to light. When Cuiyan entered Shishuang (place name, or refers to Shishuang Temple), he happened to encounter a shout, which cut off his feelings of the mundane and the sacred. He consulted and learned, thoroughly comprehending the true meaning of the Buddha's teachings and the Zen of the Patriarchs. His actions, dwelling, sitting, and lying down all permeated the eternal truth. Like flowing water, there is no place that is not filled; like a pearl rolling on a plate, it leaves no trace. Even figures like the Ten Sages and Three Worthies must yield like grass before the wind in his presence. Those who come from all directions will lay down their weapons and cease fighting. Those flowery words and insightful sentences can all be found in the scriptures. However, the bright moon and night light are often wounded by swords, and the spring sunshine and white snow are difficult to find appreciative ears. Only the disciples of Huanglong (place name, or refers to Huanglong Temple) would say: 'Refined gold must be put into Cuiyan's furnace to be tempered.' Now, those great virtues who sit in all directions, roaring like dragons and tigers, all quote Cuiyan's sentences to receive those ordinary people with deep roots. And those in the Sangha who are called true 'chest-pointers,' although their fellow disciples seem to have bright eyes and brilliant literary talent, as if they came from the Dharma cave of Ciming (person's name, or refers to Zen Master Ciming), they do not actually understand Shishuang's Zen opportunity of 'climbing the tree.' Although everyone dreams different dreams in the same bed, it doesn't hurt to sing their own tunes. Like beans popping in cold ashes, it's just a way to make fun of themselves.
○ Layman Zhang Wujin, the Prime Minister
Explanation of the Thirty-Two Sections of the Diamond Sutra
Without the 'non-Dharma,' there is no way to talk about 'emptiness'; without an assembly, there is no way to preach the Dharma. The myriad dharmas are lush, which is the 'cause'; the one mind responds to the feeling, which is the 'condition.' Therefore, the Diamond Sutra begins with the 'Section on the Cause and Condition of the Dharma Assembly.' Wisdom arises from 'emptiness,' and questions and answers echo each other, so next is the 'Section on Subhuti's Request.' The doctrine transcends right and wrong, and the Dharma has no distinction between large and small, teaching according to the different capacities of people, distinguishing different teachings and exclusively honoring the true Dharma, so next is the 'Section on the Orthodox Lineage of the Mahayana.' After understanding the doctrine, put it into action, without being attached to external appearances, so next is the 'Section on Wonderful Conduct Without Abiding.' All actions conform to Suchness, which is called 'Seeing Reality as It Is,' so next is the 'Section on Seeing Reality as It Is.' After seeing it, believe in it deeply, and the roots of goodness will be deep and firm, so next is the 'Section on Rare Faith.' The 'attainment' of non-attainment is the true 'attainment'; the 'speaking' of non-speaking is the true 'speaking,' so next is the 'Section on Non-Attainment and Non-Speaking.' Non-attainment and non-speaking will make people afraid of falling into emptiness, but all Buddhas come from this, so next is...
之以依法出生分。果雖有四。相本無二。故受之以一相無相分。清凈心生。是名凈土。莊嚴諸相即非莊嚴。故受之以莊嚴凈土分。有為之福。限量有窮。無為之福。殊勝無比。故受之以無為福勝分。是經所在。天龍敬事。故受之以尊重正教分。至道無名。假之方便。以是名字。行者受持。故受之以如法受持分。聞經解義。深悟實相。故受之以離相寂滅分。受持讀誦。自利利他。功德無邊。不可稱量。故受之以持經功德分。恒沙罪業。一念消除。果報不虛。豈經多劫。故受之以能凈業障分。本來無我。安得有人。為度彼人。故權立我。故受之以究竟無我分。一眼攝五眼。一沙攝恒河沙。一世界攝多世界。一心攝若干心。故受之以一體同觀分。遍周法界。一化普通。七寶福田。寧如四句。故受之以法界通化分。三身具足。諸相圓成。人法俱忘。即非具足。故受之以離色離相分。終日譚空。不譚一字。若云有說。即謗如來。故受之以非說所說分。無上正知。實無少法。法無所得。正遍歷然。故受之以無法可得分。一法存心。情生高下。凈心修善。法法何窮。故受之以凈心行善分。施寶如山。山非無盡。大身妙智。斯即寶山。故受之以福智無比分。化門建立。未脫筌蹄。以要言之。實無所化。故受之以化無所化分。色見聲求。
【現代漢語翻譯】 現代漢語譯本： 因此，設立『依法出生分』。果報雖然有四種，但其本相併無二致，所以設立『一相無相分』。清凈心生起，就名為凈土，莊嚴的諸相實際上並非莊嚴，所以設立『莊嚴凈土分』。有為之福有窮盡之時，無為之福殊勝無比，所以設立『無為福勝分』。此經所在之處，天龍都會恭敬供養，所以設立『尊重正教分』。至高的道沒有名稱，只是假借方便之名，修行者依此名字修行受持，所以設立『如法受持分』。聽聞此經，理解經義，深刻領悟實相，所以設立『離相寂滅分』。受持讀誦此經，既能自利又能利他，功德無邊，不可稱量，所以設立『持經功德分』。恒河沙數般的罪業，一念之間即可消除，果報真實不虛，哪裡需要經歷多個劫數？所以設立『能凈業障分』。本來就沒有『我』，哪裡會有『人』？爲了度化眾生，所以權且設立『我』，所以設立『究竟無我分』。一眼可以攝取五眼，一粒沙可以攝取恒河沙，一個世界可以攝取多個世界，一個心可以攝取若干個心，所以設立『一體同觀分』。佛法遍佈整個法界，一次教化普遍利益，用七寶佈施的福田，哪裡比得上受持四句偈的功德？所以設立『法界通化分』。三身（Dharmakaya, Sambhogakaya, Nirmanakaya）具足，諸相圓滿成就，人與法都忘卻，這才是真正的具足，所以設立『離色離相分』。整天談論空性，卻不談論一個字，如果說有什麼可說的，那就是誹謗如來（Tathagata），所以設立『非說所說分』。無上的正知，實際上沒有絲毫的法，法無所得，才是真正的普遍存在，所以設立『無法可得分』。心中存有一法，就會產生高下之分，用清凈心修行善法，法又怎麼會有窮盡呢？所以設立『凈心行善分』。佈施如山般的寶物，山終究有窮盡之時，而大身（Mahakaya）的妙智，才是真正的寶山，所以設立『福智無比分』。建立種種教化之門，仍然沒有脫離捕魚的竹簍，如果要用一句話來說，實際上沒有什麼可教化的，所以設立『化無所化分』。執著於色相和聲音去尋求真理。
【English Translation】 English version: Therefore, the 『Born from the Law』 section is established. Although there are four types of fruition, their fundamental nature is not different, so the 『One Aspect No Aspect』 section is established. When a pure mind arises, it is called a Pure Land, and the adorned appearances are actually not adornments, so the 『Adorned Pure Land』 section is established. The blessings of conditioned actions are finite, while the blessings of unconditioned actions are supremely excellent, so the 『Superior Blessings of Unconditioned Actions』 section is established. Wherever this Sutra is, the Nagas (dragons) and Devas (gods) will respectfully serve it, so the 『Respecting the Correct Teaching』 section is established. The supreme path has no name, it is just a convenient designation, and practitioners cultivate and uphold it by this name, so the 『Rightly Upholding』 section is established. Hearing this Sutra, understanding its meaning, and deeply realizing the true nature, so the 『Separation from Appearances and Quiescent Extinction』 section is established. Upholding, reciting, and chanting this Sutra benefits both oneself and others, and its merits are boundless and immeasurable, so the 『Merits of Upholding the Sutra』 section is established. Sins as numerous as the sands of the Ganges can be eliminated in a single thought, and the retribution is real and not false, so why would it take multiple kalpas (eons)? Therefore, the 『Purifying Karmic Obstacles』 section is established. Originally, there is no 『self』, so how can there be a 『person』? In order to liberate beings, the 『self』 is provisionally established, so the 『Ultimate No-Self』 section is established. One eye can encompass five eyes, one grain of sand can encompass the sands of the Ganges, one world can encompass many worlds, and one mind can encompass many minds, so the 『Unified View』 section is established. The Dharma pervades the entire Dharma Realm, and one teaching universally benefits all, so how can the field of merit from giving treasures be compared to the merit of upholding a four-line verse? Therefore, the 『Universal Transformation of the Dharma Realm』 section is established. The three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are complete, and all appearances are perfectly accomplished, but when both person and Dharma are forgotten, that is true completeness, so the 『Separation from Form and Appearance』 section is established. Talking about emptiness all day long, without uttering a single word, if one says there is something to say, then that is slandering the Tathagata (Buddha), so the 『Non-Speaking and What is Spoken』 section is established. Supreme right knowledge, in reality, has not the slightest Dharma, and Dharma is unobtainable, that is true pervasiveness, so the 『Nothing Obtainable』 section is established. If one Dharma remains in the mind, then distinctions of high and low will arise, but if one cultivates good with a pure mind, then how can Dharma ever be exhausted? Therefore, the 『Cultivating Good with a Pure Mind』 section is established. Giving treasures like mountains, the mountains will eventually be exhausted, but the wondrous wisdom of the great body (Mahakaya) is the true treasure mountain, so the 『Incomparable Blessings and Wisdom』 section is established. Establishing various gates of transformation still does not escape the fish trap, but to put it simply, there is actually nothing to transform, so the 『Transforming Nothing to Transform』 section is established. Clinging to form and sound to seek the truth.
是行邪道。于茲妙契。獨露真常。故受之以法身非相分。相而無相。空且不空。亙古亙今。孰云斷滅。故受之以無斷無滅分。大心成忍。本自無貪。世福甚多。云何有受。故受之以不受不貪分。去來坐臥。無不如如。故受之以威儀寂靜分。信心不斷。斯即微塵。信寶遍充。是名世界。界塵一合。法爾如然。故受之以一合離相分。四見俱非。是名四見。故受之以知見不生分。一念發心。獲福亦爾。應身化物。豈得已哉。真佛流通。能事畢矣。故受之以應化非真分終焉(此經第十分。應無所住而生其心。大帝本云。應生無所住心。三十二分。無法可得。平等王本云。眾生深信分。語雖小異。意亦大同。不必易也)。
東林善法堂記
元祐二年七月八日。廬山東林禪寺善法堂成。其為間七。其高為丈者五。深而為尺者九十。其廣十有一丈。六年三月。無盡居士自河北來。東林徒眾七百人。以弼恩度而為上首。皆于現在老人照覺禪師親近供養。深得法要。抉擇邪正。消隕知解。一心精進。扶豎宗教。於是以弼等和南稽首白居士言。我此善法堂。蓋嘗走四方。求士大夫紀錄營建。昭示來世。終無一人能承當者。何以故。此堂雄麗。難形摹故。我師說法。難湊泊故。今居士適至。是我山中天龍．藥叉．人．非人等。三
【現代漢語翻譯】 現代漢語譯本：這是行於邪道。在此微妙之處相契合，獨自顯露出真實恒常的本性。因此，接受的是法身非相分（Dharmakāya, beyond form）。有相而又無相，空寂卻又不空寂。貫穿亙古至今，誰說會斷滅呢？因此，接受的是無斷無滅分（neither cessation nor annihilation）。以大心成就忍辱，本來就沒有貪慾。世間的福報已經很多了，怎麼還會有接受呢？因此，接受的是不受不貪分（neither receiving nor being greedy）。無論是去、來、坐、臥，無不符合如如不動的真理。因此，接受的是威儀寂靜分（dignified and serene）。信心不斷絕，這就像微塵一樣。信心的珍寶充滿一切，這就是世界。世界和微塵合為一體，本來就是這樣。因此，接受的是一合離相分（unity and separation are illusory）。執著於四種錯誤的見解，就叫做四見（four wrong views）。因此，接受的是知見不生分（no arising of views）。一念發起菩提心，獲得的福報也是如此。應化之身教化眾生，怎麼能夠停止呢？真正的佛法流通，該做的事情都做完了。因此，接受的是應化非真分（manifestations are not the ultimate truth）。結束（這是《金剛經》第十分，應無所住而生其心。大帝本說，應生無所住心。三十二分，無法可得。平等王本說，眾生深信分。語句雖然略有不同，意思卻大體相同，不必更改）。
東林善法堂記
元祐二年七月八日，廬山東林禪寺的善法堂建成。它的間數為七間，高度為五丈，深度為九十尺，寬度為十一丈。六年三月，無盡居士從河北來到這裡。東林寺的僧眾七百人，以弼恩度為首座，都在現在的照覺禪師身邊親近供養，深入領會佛法的要義，辨別邪正，消除知見上的執著，一心精進修行，扶持佛教。於是，弼恩等人合掌稽首，對居士說：『我們這座善法堂，曾經走遍四方，尋求士大夫來記錄營建的過程，昭示後世，但始終沒有一個人能夠承擔這件事。為什麼呢？因為這座殿堂雄偉壯麗，難以用語言來形容；我們的師父說法精妙，難以捉摸。現在居士您恰好來到這裡，這是我們山中的天龍（devas and nāgas）、藥叉（yakshas）、人（humans）、非人（non-humans）等，三
【English Translation】 English version: This is walking the wrong path. Here, there is a subtle union, uniquely revealing the true and constant nature. Therefore, what is received is the Dharmakāya beyond form (Dharmakāya, beyond form). Having form yet being formless, empty yet not empty. Pervading from ancient times to the present, who says it will cease? Therefore, what is received is neither cessation nor annihilation (neither cessation nor annihilation). With a great mind, accomplishing patience, originally without greed. Worldly blessings are already abundant, how could there be receiving? Therefore, what is received is neither receiving nor being greedy (neither receiving nor being greedy). Whether going, coming, sitting, or lying down, all are in accordance with suchness. Therefore, what is received is dignified and serene (dignified and serene). Faith is unceasing, like a mote of dust. The treasure of faith fills everything, this is called the world. The world and dust merge into one, naturally as it is. Therefore, what is received is unity and separation are illusory (unity and separation are illusory). Clinging to the four wrong views is called the four views (four wrong views). Therefore, what is received is no arising of views (no arising of views). With one thought of Bodhicitta arising, the blessings obtained are also like this. The manifested body transforms beings, how can it stop? The true Dharma flows, the work to be done is completed. Therefore, what is received is manifestations are not the ultimate truth (manifestations are not the ultimate truth). End (This is the tenth section of the Diamond Sutra, 'One should develop the mind which abides nowhere.' The Dadi version says, 'One should develop a mind that abides nowhere.' Thirty-two sections, nothing can be obtained. The Pingdengwang version says, 'The deep faith of sentient beings.' Although the wording is slightly different, the meaning is largely the same, no need to change).
Record of the Good Dharma Hall of Donglin
On the eighth day of the seventh month of the second year of Yuanyou, the Good Dharma Hall of Donglin Chan Monastery on Mount Lu was completed. It has seven bays, a height of five zhang, a depth of ninety chi, and a width of eleven zhang. In the third month of the sixth year, Layman Wujin came from Hebei. The seven hundred monks of Donglin Monastery, with Bi'en Du as their leader, were all close to and offered support to the current Chan Master Zhaojue, deeply understanding the essence of the Dharma, distinguishing between right and wrong, eliminating attachments to knowledge and understanding, diligently cultivating, and supporting the Buddhist teachings. Therefore, Bi'en and others, with palms together and bowing their heads, said to the layman: 'Our Good Dharma Hall has traveled all over, seeking scholar-officials to record the construction process and show it to future generations, but no one has been able to undertake this task. Why? Because this hall is magnificent and difficult to describe; our master's Dharma is subtle and difficult to grasp. Now that you, Layman, have come here, it is the devas and nāgas (devas and nāgas), yakshas (yakshas), humans (humans), non-humans (non-humans), etc., of our mountain, three
歲守護。以待居士也。居士其舍諸。居士曰。汝等說法。與過去諸佛異。非我名言意識之所測度。吾無得而記焉。何以故。毗盧遮那佛說十住品于須彌頂上。帝釋于其殿內安置普光明藏師子之座。說十行品于夜摩天宮。時分天王于其殿上化作寶蓮華師子之座。說十回向品于兜率陀天。知足天王于其殿上敷摩尼藏師子之座。天住于佛住而未離乎住。故說法乎地中之天。而忉利是矣。其座則安置之。而未至於化者也。行行皆真而超然絕俗。故說法乎空中之天。而夜摩是矣。其座則化之。而未至於敷者也。化則依空矣。而非所以入有也。真則自利矣。而非所以利他也。心也回真而入俗。運智而行悲。使上而超之。可以出乎欲頂。下而即之。可以同乎萬物。故說法乎天中之天而兜率是矣。其座敷而布之。則安置能化。蓋有不足言者矣。古佛之說法也。觀根之時。依土立義。可以科。可以釋。今子之師。建潭潭之堂。巍巍之座。法鼓在左。杖拂在右。以忉利言之乎。則無住為住。以夜摩言之乎。則無行為行。以兜率言之乎。則本自無向。今亦無回。雖然。嘗試為汝議乎其涯。彼妙湛靈明。曠虛粹精。莫之與將。莫之與迎。未始有夢。而未始有覺也。未始有淳。而未始有漓也。未始有壞。而未始有成也。未始有污。而未始有凈也。
【現代漢語翻譯】 現代漢語譯本： 歲守護，等待著居士您。居士問道：『你們所說的法，與過去的諸佛不同，不是我的名言意識所能測度的，我無法記住。』為什麼呢？毗盧遮那佛（Vairocana Buddha）在須彌山頂上說《十住品》，帝釋（Indra）在他的殿內安置普光明藏師子之座。說《十行品》在夜摩天宮（Yama Heaven），時分天王在他的殿上化作寶蓮華師子之座。說《十回向品》在兜率陀天（Tushita Heaven），知足天王在他的殿上鋪設摩尼藏師子之座。天住在佛所住之處，但並未脫離『住』的境界，所以在地上的天界說法，指的就是忉利天（Trayastrimsa Heaven）。他們的座位是安置的，但還沒有到變化的程度。行行皆真，並且超然絕俗，所以在空中的天界說法，指的就是夜摩天。他們的座位是變化的，但還沒有到鋪設的程度。變化是依靠空的，但不是進入有的方法。真則是自利的，但不是利益他人的方法。心要回轉真而進入俗世，運用智慧而行持慈悲，使向上者超越，可以超出欲界之頂；向下者隨順，可以與萬物相同。所以在天中的天界說法，指的就是兜率天。他們的座位是鋪設和分佈的，那麼安置和變化就都有了，大概沒有什麼可說的了。古佛說法，觀察眾生的根器時，依據土地建立義理，可以分科，可以解釋。現在您的老師，建造深邃的殿堂，高大的座位，法鼓在左邊，杖拂在右邊。如果用忉利天來說，就是無住為住；如果用夜摩天來說，就是無行為行；如果用兜率天來說，就是本來就沒有方向，現在也沒有迴向。雖然如此，我嘗試為您議論它的邊際：那妙湛靈明，曠虛粹精，沒有什麼可以與之相將，沒有什麼可以與之相迎。未曾有過夢，也未曾有過覺。未曾有過淳樸，也未曾有過漓散。未曾有過壞滅，也未曾有過成就。未曾有過污濁，也未曾有過清凈。
【English Translation】 English version: The year guardians are waiting for you, layman. The layman said, 'Your teachings are different from those of the Buddhas of the past, and cannot be measured by my conceptual consciousness. I cannot remember them. Why is that? Vairocana Buddha spoke the 'Ten Dwellings Chapter' on the summit of Mount Sumeru (Mount Meru), and Indra (Lord of the Devas) placed the Lion Throne of Universal Light Treasury in his palace. He spoke the 'Ten Practices Chapter' in the Yama Heaven (one of the six heavens of the desire realm), and the Timely King transformed a jeweled lotus lion throne in his palace. He spoke the 'Ten Dedications Chapter' in the Tushita Heaven (one of the six heavens of the desire realm), and the Contented King spread out the Mani Treasury Lion Throne in his palace. The heavens dwell where the Buddha dwells, but have not left the state of 'dwelling,' so the Dharma is spoken in the earthly heavens, which is Trayastrimsa Heaven (Heaven of the Thirty-three). Their seats are placed, but have not yet reached the point of transformation. Practice after practice is true and transcends the mundane, so the Dharma is spoken in the heavenly realm of the sky, which is Yama Heaven. Their seats are transformed, but have not yet reached the point of being spread out. Transformation relies on emptiness, but it is not a way to enter existence. Truth is for one's own benefit, but it is not a way to benefit others. The mind must turn from truth and enter the mundane world, using wisdom to practice compassion, so that those who go upward can transcend and go beyond the peak of the desire realm; those who go downward can follow and be the same as all things. Therefore, the Dharma is spoken in the heaven of heavens, which is Tushita Heaven. Their seats are spread out and distributed, so placement and transformation are both present, and there is probably nothing more to say. When the ancient Buddhas spoke the Dharma, they observed the roots of sentient beings and established doctrines based on the land, which could be categorized and explained. Now your teacher builds deep halls and tall seats, with the Dharma drum on the left and the staff on the right. If we speak in terms of Trayastrimsa Heaven, then non-dwelling is dwelling; if we speak in terms of Yama Heaven, then non-practice is practice; if we speak in terms of Tushita Heaven, then there is originally no direction, and there is now no dedication. Nevertheless, I will try to discuss its boundaries for you: that wondrously clear and bright, vast and pure essence, there is nothing to accompany it, nothing to greet it. There has never been a dream, and there has never been an awakening. There has never been purity, and there has never been separation. There has never been destruction, and there has never been accomplishment. There has never been defilement, and there has never been purity.
膠膠以生。林林以形。生死苦樂之變。循環乎去來。諸佛為之種種譬喻方便。為之說三乘。為之說五教。河沙句偈。不足以勝其情而奪其識。其究竟也。以清凈法眼。涅槃妙心。無相實相。正法眼藏。撥去文字。教外別傳。囑付飲光。宛轉傳授。以至今日。當法堂未建。法座未登。掣電呈機。猶成第二。學人上來。頗覆何用。然則建斯堂也。登斯座也。法竟可說乎。法竟不可說乎。且夫居其堂正。則知其位正。知其位正。則知其眼正。知其眼正。則知其根正。知其根正。則知其識正。知其識正。則知其塵正。知其塵正。則知其耳正。知其耳正。則知其鼻正。知其鼻正。則知其舌正。知其舌正。則知其身正。知其身正。則知其意正。如是乃至十方虛空。八萬四千陀羅尼門。莫不皆正。古之所謂此處最吉祥者。其意在此。其亦是乎。而自少室之後。曹溪以來。散之四方。分為五派。師異訓。人殊習。祖師之道微矣。請略言之。月里麒麟。溪邊石筍。寒松庭柏。日裡看山。雨聲鳩聲。迷逢達磨。撥塵見佛。漁父棲巢。吐舌退身。抬眸一瞬。舉拳豎指。擊拂敲床。叉手當胸。展開雙掌。或謂之曰道眼。或謂之曰根塵。或謂之曰向上。或謂之曰末後。斯皆順風揚灰于馳突之場。浚渠流惡于眢廢之井。禪師於是也大奮迅定。駕無礙
【現代漢語翻譯】 現代漢語譯本：膠狀物開始凝聚，森林逐漸成形。生死苦樂的變化，循環往復，週而復始。諸佛為此做了種種譬喻和方便法門，為此說了三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘），為此說了五教（佛教的五個時期或教義分類）。即使有如恒河沙數般的語句和偈頌，也不足以完全表達其中的真情實感，並奪取眾生的妄識。而其最終的歸宿，在於以清凈法眼（Vimalā Dharma Caksus，離垢的佛法之眼）、涅槃妙心（Nirvana，寂滅的微妙之心）、無相實相（Laksana，沒有表象的真實存在）、正法眼藏（Saddharma-pratiru-desaka，正法的精髓），去除文字的束縛，在教義之外特別傳授。將此囑託于飲光（Mahākāśyapa，摩訶迦葉），輾轉相傳，直至今日。當法堂尚未建立，法座尚未登臨之際，如閃電般呈現的機鋒，仍然落於下乘。學人前來，又能有什麼用處呢？既然如此，那麼建立這法堂，登臨這法座，佛法究竟是可以說的呢，還是不可以說的呢？要知道，安居於正位的法堂，才能知曉其位置的正當；知曉其位置的正當，才能知曉其眼界的正當；知曉其眼界的正當，才能知曉其根性的正當；知曉其根性的正當，才能知曉其意識的正當；知曉其意識的正當，才能知曉其塵境的正當；知曉其塵境的正當，才能知曉其耳根的正當；知曉其耳根的正當，才能知曉其鼻根的正當；知曉其鼻根的正當，才能知曉其舌根的正當；知曉其舌根的正當，才能知曉其身根的正當；知曉其身根的正當，才能知曉其意根的正當。像這樣，乃至十方虛空，八萬四千陀羅尼門（Dharani，總持法門），沒有不歸於正的。古人所說的『此處最吉祥』，其意義就在於此。難道不是這樣嗎？自從少室山（Shaoshi Mountain）之後，曹溪（Caoxi）以來，禪法分散於四方，分為五派。師父的教導各不相同，人們的修習也各有差異，祖師的道統已經衰微了。請允許我簡略地說說這些現象：月亮里的麒麟，溪邊的石筍，寒冷的松樹和庭院中的柏樹，在陽光下看山，雨聲和鳩鳥的叫聲，迷失的人遇到達摩（Bodhidharma），拂去塵埃見到佛，漁夫在巢穴中棲息，吐舌後退，抬眼一瞬間，舉拳豎指，擊拂敲床，叉手當胸，展開雙掌。有人稱之為『道眼』，有人稱之為『根塵』，有人稱之為『向上』，有人稱之為『末後』。這些都如同在疾馳的場地裡順風揚灰，在乾涸廢棄的井裡挖掘溝渠來排放污水。禪師們在這種情況下，也要大奮迅定（Mahāprayatna samādhi，大精進禪定），駕馭無礙的智慧。
【English Translation】 English version: The gelatinous begins to congeal, the forest gradually takes shape. The changes of birth, death, suffering, and joy cycle through coming and going. The Buddhas, for this reason, make various metaphors and expedient means, for this reason, speak of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), for this reason, speak of the Five Teachings (five periods or classifications of Buddhist teachings). Even countless sentences and verses like the sands of the Ganges are not enough to fully express the true feelings within and seize the deluded consciousness of sentient beings. And its ultimate destination lies in using the pure Dharma Eye (Vimalā Dharma Caksus), the wondrous mind of Nirvana, the non-form true form (Laksana), the Treasury of the True Dharma Eye (Saddharma-pratiru-desaka), removing the constraints of words, and specially transmitting it outside the teachings. Entrusting this to Drinking Light (Mahākāśyapa), passing it on through successive generations, until today. When the Dharma Hall has not yet been built, and the Dharma seat has not yet been ascended, the lightning-like presentation of the opportunity still falls into the lower vehicle. What use is it for students to come forward? Since this is the case, then building this Dharma Hall and ascending this Dharma seat, can the Dharma ultimately be spoken, or can it not be spoken? Know that residing in the Dharma Hall in the correct position allows one to know the correctness of their position; knowing the correctness of their position allows one to know the correctness of their vision; knowing the correctness of their vision allows one to know the correctness of their roots; knowing the correctness of their roots allows one to know the correctness of their consciousness; knowing the correctness of their consciousness allows one to know the correctness of their sense objects; knowing the correctness of their sense objects allows one to know the correctness of their ear-sense; knowing the correctness of their ear-sense allows one to know the correctness of their nose-sense; knowing the correctness of their nose-sense allows one to know the correctness of their tongue-sense; knowing the correctness of their tongue-sense allows one to know the correctness of their body-sense; knowing the correctness of their body-sense allows one to know the correctness of their mind-sense. Like this, even the ten directions of empty space, the eighty-four thousand Dharani gates, none do not return to correctness. The ancients' saying 'This place is most auspicious,' its meaning lies in this. Is it not so? Since after Shaoshi Mountain and Caoxi, the Chan Dharma has been scattered in all directions, divided into five schools. The teachers' teachings are different, and people's practices are also different, and the lineage of the Patriarchs has declined. Please allow me to briefly speak of these phenomena: the Qilin in the moon, the stone bamboo shoots by the stream, the cold pine trees and the cypress trees in the courtyard, looking at the mountains in the sunlight, the sound of rain and the call of the cuckoo, the lost person meeting Bodhidharma, wiping away the dust and seeing the Buddha, the fisherman nesting in the nest, sticking out his tongue and retreating, a glance in an instant, raising a fist and pointing a finger, striking and knocking on the bed, folding hands across the chest, unfolding both palms. Some call it the 'Eye of the Dao,' some call it 'Roots and Dust,' some call it 'Upward,' some call it 'The Last.' These are all like scattering ashes in the wind on a rushing field, and digging ditches in a dry and abandoned well to drain sewage. In this situation, Chan masters must also greatly exert themselves in Samadhi (Mahāprayatna samādhi), and wield unimpeded wisdom.
慧。主賓問答。縱奪取與。庶幾乎惑者有解。而執者有破。垢者有滌。而病者有瘳。然則有其事者。則必有其理。有其實者。則必有其名。莊嚴妙善而不可不建者。堂也。方便誘誨而不可不說者。法也。垂信示后而不可不為者。記也。東林眾以記累吾亦不善乎。東林律寺改為十方。其本末具于余語錄序。茲得以略云。時歲四月二十四日記。
嘉泰普燈錄卷第三十(終)
音釋
浚音峻 於戲與嗚呼同 跂音仙 還音旋 飂音留 𡺚自秋切 崒才律切 飔楚饑切 罤音題 𪅎竹咸切 適音的 魄音托 尳音鶻 絭音勸 鞏音拱 耔音茲 徴竹里切 廖音抽 蹴七宿切 舍與舍同 眢音剜 枘而銳切釋柄也
No. 1559-A
人未有不以文字語言相授者。今七佛偈是其一也。乃若中夏。則三十萬年之前。包犧氏作已。畫八卦。造書契。為文字權輿。至釋迦之興。固亦無異。今一大藏教可謂富矣。乃獨于最後舉華。示其上足弟子迦葉。迦葉欣然微笑。不立文字。不形語言。謂之正法眼藏。然師舉華而傳弟子。一笑而受。既書之木葉。旁行之間矣。亦未見其與古聖異也。豈謂之文而非文。謂之言而非言耶。昔有景德傳燈三十卷者。蓋非文之文。非言之言也。燈既傳矣。自一而千萬。烏
有窮盡。故廣之於天聖。續之於靖國。然二家所著。皆草創趣成。凡例不立。詳簡失中。雖聖若賢臣之事。有不具者。獨旁見間出于諸祖章中。識者以為恨。吳僧正受始著普燈。凡十有七年。成三十卷。前日之恨毫髮無遺矣。尤為光明崇顯者。我 祖宗之明詔睿藻。一語半偈。裒集登載皆有據依。足以傳示萬世。寶為大訓。其有功于釋門最大。方上之御府。副在名山。又以其別本示游。俾得紀述梗概於後。游自隆興距嘉泰。五備史官。今雖告老。待盡山澤。猶于祖宗遺事。思以塵露之微。求足山海。不自知其力之不逮也。
嘉泰四十三月乙酉。太中大夫充寶謨閣待制致仕山陰縣開國子食邑五百戶賜紫金魚袋陸游謹書。
No. 1559-B 嘉泰普燈錄䟦
傳云。廣云。續云。燈固燈也。其如光燭有偏。何耿耿餘輝殘𦦨。並收無遺者。虛中燈而普然。二楞板于茲。既淹矣。此錄尚無國本。頃歲適出劂氏手。余意廓如。就觀國字舊點。有艷曲未盡。有旁訓絕無。措大不合。正焉補焉。狐之媚必呂。猿之蟲必啼。丑拙不別。此世惑者。守株緣木。以覓兔魚。不惟風之始也而已。
寶林 梅峰(信) 敬䟦
【現代漢語翻譯】 現代漢語譯本：因為（前代的燈錄）有所窮盡，所以在天聖年間編纂了《天聖廣燈錄》，在靖國年間續編了《靖國續燈錄》。然而這兩家所著的燈錄，都是草率完成，沒有建立完整的凡例，詳略也失去了平衡。即使是聖明或賢能大臣的事蹟，也有不完備的地方，只有從各祖師的章句中旁敲側擊地看到一些，有見識的人都認為這是個遺憾。吳地的僧人正受開始撰寫《普燈錄》，歷時十七年，完成了三十卷。先前（人們）的遺憾，如今毫髮無遺了。尤其光明崇高而顯著的是，我朝祖宗的明詔和睿智的文藻，哪怕只是一句話半個偈語，都收集登載，皆有依據，足以傳示萬世，作為重要的訓誡。這部燈錄對於釋教的貢獻是最大的，可以與御府所藏的燈錄相比，副本則藏於名山。又將它的別本展示給（我）陸游，讓我得以在後面紀述其梗概。我陸游從隆興年間到嘉泰年間，五次擔任史官。如今雖然告老，將要終老於山林，仍然想著要為祖宗的遺事，儘自己如塵露般微薄的力量，來補足如山海般浩瀚的內容，也不自知自己的力量不足啊。
嘉泰四年三月乙酉日，太中大夫、充寶謨閣待制、致仕、山陰縣開國子、食邑五百戶、賜紫金魚袋陸游 謹書。
《嘉泰普燈錄》跋
（古人）說，『廣』云，『續』云，《燈》固然是燈錄。但如果光芒照耀有所偏頗，為何還要耿耿於懷那些殘餘的光輝？全部收集沒有遺漏，用虛空之心點亮燈，二楞板（指《楞嚴經》和《楞伽經》）就在這裡，已經很久了。這部燈錄還沒有國本（國家版本），近些年才恰好出自劂氏之手。我的心意豁然開朗。就著觀看國字舊點，發現有艷麗的曲調沒有寫完，有旁邊的訓誡完全沒有。措大（指讀書人）不應該這樣，應該匡正和補充。狐貍的諂媚必定是呂氏（指諂媚之人），猿猴的鳴叫必定是啼叫。醜陋和拙劣不加以區分，這是世上迷惑的人。他們守株待兔，緣木求魚，不只是風俗的開始啊。
寶林 梅峰(信) 敬跋
【English Translation】 English version: Because (the previous lamp records) were exhaustive, the 'Tiansheng Guangdeng Lu' (Tiansheng Extensive Lamp Record) was compiled during the Tiansheng period (1023-1032), and the 'Jingguo Xudeng Lu' (Jingguo Continued Lamp Record) was continued during the Jingguo period (1101-1101). However, both of these works were hastily completed, without establishing complete general rules, and the details and simplifications were unbalanced. Even the deeds of wise or virtuous ministers were incomplete, and only some were seen indirectly from the chapters of the various patriarchs, which those with knowledge considered a regret. The monk Zhengshou of Wu began to write the 'Pudeng Lu' (Universal Lamp Record), which took seventeen years to complete in thirty volumes. The previous regrets (of people) are now completely gone. What is particularly bright, lofty, and prominent is that the clear edicts and wise literary talents of our ancestors, even if it is only a sentence or half a verse, are collected and published, all with evidence, enough to pass on to all ages, and treasured as important instructions. This lamp record has made the greatest contribution to Buddhism, and can be compared with the lamp records collected in the imperial palace, and the copies are stored in famous mountains. Also, show its other version to (me) Lu You, so that I can describe its outline later. I, Lu You, have served as a historian five times from the Longxing period (1163-1164) to the Jiatai period (1201-1204). Although I am now old and will spend my remaining years in the mountains and forests, I still want to use my dust-like meager strength to supplement the mountain-and-sea-like vast content for the ancestral relics, and I do not know that my strength is insufficient.
On the day of Yiyou in the third month of the fourth year of Jiatai (1204), Lu You, Taizhong Dafu (Grand Master of the Palace), in charge of Baomo Pavilion, retired, the founding son of Shanyin County, with a fief of 500 households, and bestowed with a purple-gold fish bag, respectfully wrote.
Postscript to the 'Jiatai Pudeng Lu' (Jiatai Universal Lamp Record)
(The ancients) said, 'Guang' said, 'Xu' said, 'Lamp' is certainly a lamp record. But if the light shines with bias, why bother about those remaining rays? Collect all without omission, light the lamp with an empty heart, the two Lenga boards (referring to the 'Lenga Sutra' and the 'Lenga Sutra') are here, it has been a long time. This record still has no national version, and it has only recently come from the hands of Jue Shi. My mind is clear. Looking at the old points of the national characters, I found that there are gorgeous tunes that have not been finished, and there are no side instructions at all. Cuoda (referring to scholars) should not be like this, they should correct and supplement. The flattery of the fox must be the Lu family (referring to flattering people), and the cry of the ape must be a cry. Ugly and clumsy are not distinguished, this is the confused people in the world. They wait for rabbits by the tree, and seek fish by climbing trees, it is not just the beginning of customs.
Baolin Meifeng (Xin) Respectfully wrote