X79n1563_大光明藏

卍新續藏第 79 冊 No. 1563 大光明藏

No. 1563-A 大光明藏序

沖虛道人史　彌遠　撰

橘洲老人蜀英也。有奇才能屬文。語輒驚人。一日忽棄所業。參上乘于諸方。后造妙喜室中決了大事。奔軼絕塵如空群之月題也。先父文魏王去玄鶴之鼎。一見喜動眉睫。自是文交道契。相羊于東湖山水之間。煙雲沙鳥外。意甚適焉。就南郭洲中央筑凈院安之。以尚其賢。繞舍樹萬橘。因自號。每一過庭。聞其講明則心目通曉。當時兄弟亦樂從之誨飭砥礪。冀時有所自立。于以夙興夜寐。恐不能盡其術。洎仆入侍。其主仗錫已。嘗遣書來。曰冰崖絕壑之地。無所用心。欲以平生所習。自先師傳法而至二十八世菩提達磨。迄于震旦五祖師而下。具大眼目者。一一發明之。如史法也。命之曰傳燈大光明藏。又得空文二禪人相與討論。他日就緒。抱書以歸。先求印可。已而以母喪西邁。及再出關未幾。不起仗錫之席即入三昧。后因其弟可宣得覽其書。且讀且懷。而筆力簡古。謂正宗甚詳。皆鞭䇿後昆之法也。惜乎世放。不成大全。吁嗟。橘洲老人生天地間。可謂不負于佛祖而負於時矣。后之學佛者有能𨵃此。即飲倉公上池水。洞見佛祖肺肝。要見橘洲則尚餘三舍。仆作此說。政如

【現代漢語翻譯】現代漢語譯本《大光明藏序》

沖虛道人史彌遠撰

橘洲老人是蜀英。他有奇異的才能，擅長寫作，說出的話常常令人震驚。有一天，他忽然放棄了所從事的職業，到各處參訪上乘佛法。後來到了妙喜禪師的門下，決斷了人生大事，像脫韁的野馬一樣，超越凡塵，如同鶴立雞群。我的先父文魏王去世后，蜀英來拜訪，一見面就喜形於色。從此以後，兩人在文學上互相交流，在道義上彼此契合，一同在東湖的山水之間遊玩，在煙雲沙鳥之外，感到非常快樂。於是就在南郭洲的中央建造了一座清凈的院落來安置他，以此來尊崇他的賢德。在住所周圍種植了上萬棵橘樹，因此自號橘洲老人。每次我經過庭院，聽到他講經說法，就感到心明眼亮。當時我的兄弟們也樂於接受他的教誨和鞭策，希望將來能夠有所成就。因此早起晚睡，唯恐不能完全學到他的本領。等到我入宮侍奉皇上，橘洲老人已經拄著錫杖雲遊四方了。他曾經寄信給我，說在冰崖絕壑之地，沒有什麼可以用心。想要把自己平生所學，從先師傳授的佛法，直到第二十八代菩提達磨，以及震旦五祖師以下的傳承，都一一闡明出來，作為史法。並命名為《傳燈大光明藏》。後來又與空文、二禪人互相討論。過了一些日子，整理完畢，抱著書回來，先請求我的認可。不久之後，因為母親去世而向西而去。等到再次出關后沒多久，就在禪床上入定了。後來他的弟弟可宣得以閱讀他的書，一邊讀一邊感懷。書中的筆力簡潔古樸，認為正宗的傳承非常詳細，都是鞭策後輩的方法。可惜的是，世事變遷，沒有能夠完成全部著作。唉，橘洲老人生活在天地之間，可以說是沒有辜負佛祖，而是被時代所辜負了。後來的學佛之人如果能夠繼承這部著作，就如同飲用了倉公的上池水，能夠洞見佛祖的肺腑。想要真正瞭解橘洲老人，恐怕還差得很遠。我寫下這些話，就像是這樣。

【English Translation】 English version Preface to The Great Light Treasury

Written by Shi Miyuan, the Recluse of Emptiness

Old Man of Orange Isle was Shu Ying (a pen name). He possessed extraordinary talent in writing, and his words often astonished people. One day, he suddenly abandoned his profession and sought the supreme Dharma in various places. Later, he arrived at the chamber of Miaoxi (a Chan master), where he resolved the great matter of life, surpassing the mundane like a wild horse breaking free, standing out like a crane among chickens. After my late father, Prince Wenwei, passed away, Shu Ying visited, and his face lit up with joy upon meeting me. From then on, they exchanged literary ideas and shared spiritual affinities, enjoying themselves amidst the mountains and waters of East Lake, beyond the clouds, birds, and sand. Thus, he built a pure hermitage in the center of South Isle to accommodate him, honoring his virtue. He planted ten thousand orange trees around the hermitage, hence his self-designation as the Old Man of Orange Isle. Each time I passed by the courtyard, hearing his lectures on the Dharma, I felt enlightened. At that time, my brothers also gladly accepted his teachings and encouragement, hoping to achieve something in the future. Therefore, we rose early and slept late, fearing that we could not fully learn his skills. When I entered the palace to serve the emperor, the Old Man of Orange Isle had already wandered in all directions with his staff. He once sent me a letter, saying that in the land of icy cliffs and deep ravines, there was nothing to occupy his mind. He wished to elucidate all that he had learned in his life, from the Dharma transmitted by his former teachers to the twenty-eighth patriarch Bodhidharma, and down to the five patriarchs of China, as a historical record. He named it 'The Great Light Treasury of the Transmission of the Lamp'. Later, he discussed it with the Chan practitioners Kongwen and Er. After some time, he finished compiling it, brought the book back, and first sought my approval. Not long after, he went west due to his mother's death. Before long after his return, he entered Samadhi on his meditation seat. Later, his younger brother Kexuan was able to read his book, reading and cherishing it. The writing style was simple and ancient, and he considered the orthodox transmission to be very detailed, all methods to encourage future generations. It is a pity that the world changed, and he was unable to complete the entire work. Alas, the Old Man of Orange Isle lived in this world, and it can be said that he did not fail the Buddha, but was failed by the times. If later Buddhist practitioners can inherit this work, it will be like drinking from the upper pond water of Cang Gong, able to see into the Buddha's heart. To truly understand the Old Man of Orange Isle, I am afraid there is still a long way to go. I write these words, just like this.

張無盡所謂金剛王寶劍云耳。嘉定丙子六月上浣。

No. 1563-B

大光明藏。橘洲曇少云秉史筆勾索佛祖機緣。摭而為書。使學者詳其旨歸。于宗門非小補也。然後人傳寫。爭寶之而真贗相半。四明明禪人校定元本。刊行須得同志之士與賢士大夫相助發揮之。重說偈曰。

佛祖親傳真命脈　　橘洲筆底發淵源　郁乎光𦦨十萬丈　　只貴知音一印傳

寶祐乙卯自恣日　徑山石溪　心月　書

No. 1563-C

徑山明書記持傳燈大光明藏並石溪老子疏語。扣知音刊行。不揣荒蕪。見義勇為。迅筆野語以壯其志云。

佛祖單傳無盡燈　　分輝百億愈晶明　曇孫饒舌添光采　　共力流通正眼睛

靈洞護國遠孫無門　慧開　贊成

橘洲作大光明藏。其制如史斷遺手澤五十餘年。傳者多贗。石溪老俾四明竹窗禪人校訂刊行。已刊四分之一。余未免說偈勉其早成就。開發人天。為大地在迷之人。豈小補哉。

景亥長至前兩日無所周　得住　皇恐。

默說當陽已發輝　　羅紋結角罕曾知　少云枝上生枝節　　播土揚塵無了時

贊曰。三尊宿所勉如糞金鑿道。其意遠哉。

No. 1563-D

竹院三十年熏灼之功而成此書

【現代漢語翻譯】現代漢語譯本：張無盡所說的就是金剛王寶劍啊。嘉定丙子年六月上旬。

No. 1563-B

《大光明藏》。橘洲曇少云用史家的筆法蒐集佛祖的機緣，摘錄完成的書，使學者詳細瞭解其宗旨歸宿，對於宗門來說並非小的補益。後來人們傳抄，爭相珍視，但真假各半。四明明的禪人校正了原本，刊行此書需要得到志同道合之士和賢士大夫的幫助，共同發揚光大。重新說偈語如下：

佛祖親自傳授真正的命脈，橘洲的筆下闡發淵源。光芒萬丈，只貴在知音之人以心印心。

寶祐乙卯年自恣日，逕山石溪心月書。

No. 1563-C

徑山明書記載傳燈《大光明藏》和石溪老子的疏語。爲了求得知音而刊行，不顧自己的粗陋，見義勇為。迅筆寫下一些粗俗的話語來壯大他們的志向。

佛祖單獨傳授無盡的燈火，分出的光輝百億倍地更加晶瑩明亮。曇孫多嘴增添光彩，共同努力流通，使正法之眼得以明亮。

靈洞護國遠孫無門慧開贊成。

橘洲創作《大光明藏》，其體例如同史書，斷斷續續地遺留了五十多年。傳抄的人很多，贗品也很多。石溪老請四明竹窗禪人校訂刊行，已經刊印了四分之一，其餘的未免要說偈語勉勵他早日成就，開發人天，為大地上迷惑的人們，這難道是小的補益嗎？

景亥年冬至前兩天，無所周得住皇恐。

默默地闡說，當陽之理已經發揚光輝，羅紋結角很少有人知道。少云在樹枝上又生出枝節，播土揚塵沒有停止的時候。

讚語說：三位尊宿所勉勵的，如同用糞土鍊金，開鑿道路，其用意深遠啊。

No. 1563-D

竹院三十年薰陶琢磨的功夫才成就了這本書。

【English Translation】 English version: What Zhang Wujin called is the Vajra King Precious Sword. Early June of the Bingzi year of Jiading.

No. 1563-B

The 'Great Light Treasury' (Da Guangming Zang). Tan Shaoyun of Juzhou used the writing style of a historian to collect the opportunities of the Buddhas and Patriarchs, excerpting them into a book, so that scholars could understand its purpose and destination in detail, which is no small supplement to the Zen school. Later, people copied it, vying to treasure it, but the authenticity was half and half. The Chan master of Siming clearly proofread the original and published it, needing the help of like-minded people and virtuous scholar-officials to promote it. The verse is repeated as follows:

The Buddhas and Patriarchs personally transmitted the true lifeline, and the origins are elaborated in the writings of Juzhou. The light is immense, only valuing those who understand and transmit it heart to heart.

Written by Xin Yue of Shixi, Jingshan, on the Self-surrender Day of the Yimao year of Baoyou.

No. 1563-C

Ming, the secretary of Jingshan, recorded the transmission of the lamp, the 'Great Light Treasury' (Da Guangming Zang), and the commentaries of Laozi by Shixi. To publish it for those who understand, regardless of its barrenness, acting bravely for righteousness. Xunbi wrote some vulgar words to strengthen their aspirations.

The Buddhas and Patriarchs transmit the endless lamp alone, and the divided radiance is a hundred billion times more crystal clear. Tan Sun's talkativeness adds brilliance, and working together to circulate it brightens the eye of the Dharma.

Wumen Huikai, the distant descendant of Lingdong Huguo, approves.

Juzhou created the 'Great Light Treasury' (Da Guangming Zang), its format like a history book, leaving behind fragments for more than fifty years. Many people copied it, and there were many forgeries. Shixi asked the Chan master of Zhuchuang in Siming to proofread and publish it, and a quarter of it has already been published. The rest cannot avoid saying verses to encourage him to achieve it early, develop humans and devas, and for the confused people on the earth, is this a small supplement?

Two days before the Winter Solstice of the Jinghai year, Wusuo Zhou obtained residence, filled with awe.

Silently explaining, the principle of Dangyang has already shone brightly, and the patterned corners are rarely known. Shaoyun grows branches on the branches, and there is no end to spreading soil and raising dust.

The praise says: What the three venerable monks encouraged is like refining gold from dung and opening up roads, their intention is far-reaching.

No. 1563-D

The bamboo courtyard has achieved this book after thirty years of熏灼功.

。可謂祖庭龜鑑。人或以未完。竊有己論之譏。可為文字式非祖師意也。吁。世無九方皋難識千里驥。時無刖足人孰辦連城璧。是書之作也。發明佛祖事業。概舉則有二十四門。一則明門戶家世。二則明付受委託。三則明祖父氣分。四則明淵辯廣略。五則明明修竊發。六則明超宗軼量。七則明全機正用。八則明朋友箴規。九則明妙葉敲唱。十則明格物副機。十一明毫𨤲間隔。十二明露智絕待。又共十二者。一則識鑒先導。二則擿伏全器。三則望氣求嗣。四則安禍就難。五則摧邪救弊。六則外氣感動。七則固護密因。八則年譜先後。九則妙悟遲速。十則風土休慼。十一規正師法。十二溫養應化。今諸方拈提代別者。特其妙葉敲唱一門。於二十三門則有缺如。蒙頃依徑山。因閱化城手澤。感激流涕。患成浸滅。遂取諸家所錄參合。自長生之後。滅翁補集。筆力骫骳。聞見既久。不敢輕去。亦與編次。持以白佛海老人與說偈印可。使之流通因循至今。會同道周無所攜見。

寬湖先生趙公。公以魁偉英妙之姿。天縱神[聿-干+(恭-共)]。展卷符契。慨施鋟梓。方成鄙志。豈非道因器傳而事與時相假哉。謹識歲月並摭所見為綱目云。咸淳改元結制后七日四明比丘　(紹明)　書于鳳山陳寺之客櫩。

大光明藏

捲上　　　七佛　毗婆尸佛　尸棄佛　毗舍浮佛　拘留孫佛　拘那含牟尼佛　迦葉佛　釋迦文佛　　　西竺二十八祖　初祖迦葉尊者　二祖阿難尊者　三祖商那和修尊者　四祖優波鞠多尊者(旁出一人末田底迦尊者) 　五祖提多迦尊者　六祖彌遮迦尊者　七祖婆須蜜尊者　八祖佛陀難提尊者　九祖伏陀蜜多尊者　十祖脅尊者　十一祖富那夜奢尊者　十二祖馬鳴尊者　十三祖迦毗摩羅尊者　十四祖龍樹尊者　十五祖迦那提婆尊者　十六祖羅睺羅多尊者　十七祖僧伽難提尊者　十八祖伽耶舍多尊者　十九祖鳩摩羅多尊者　二十祖阇夜多尊者　二十一祖婆修盤頭尊者　二十二祖摩拏羅尊者　二十三祖鶴勒那尊者　二十四祖師子尊者　二十五祖婆舍斯多尊者　二十六祖不如密多尊者　二十七祖般若多羅尊者　二十八祖達磨尊者　　　震旦祖師　初祖菩提達磨大師　二祖慧可大師　三祖僧璨大師　四祖道信大師　五祖弘忍大師四祖道信大師嗣法　金陵法融禪師法融禪師嗣法　二世智嵓禪師　三世慧方禪師　四世法持禪師　五世智威禪師　六世慧忠國師智威禪師嗣法　宣州安國寺玄挺禪師　舒州天柱山崇慧禪師　杭州徑山道欽禪師　杭州

【現代漢語翻譯】現代漢語譯本目錄

捲上七佛毗婆尸佛（Vipassi Buddha）尸棄佛（Sikhi Buddha）毗舍浮佛（Vessabhu Buddha）拘留孫佛（Kakusandha Buddha）拘那含牟尼佛（Konagamana Buddha）迦葉佛（Kassapa Buddha）釋迦文佛（Sakyamuni Buddha）西竺二十八祖初祖迦葉尊者（First Ancestor, Venerable Kasyapa）二祖阿難尊者（Second Ancestor, Venerable Ananda）三祖商那和修尊者（Third Ancestor, Venerable Sanavasa）四祖優波鞠多尊者（Fourth Ancestor, Venerable Upagupta）(旁出一人末田底迦尊者（Venerable Madhyantika）) 五祖提多迦尊者（Fifth Ancestor, Venerable Dhitika）六祖彌遮迦尊者（Sixth Ancestor, Venerable Micchaka）七祖婆須蜜尊者（Seventh Ancestor, Venerable Vasumitra）八祖佛陀難提尊者（Eighth Ancestor, Venerable Buddhanandi）九祖伏陀蜜多尊者（Ninth Ancestor, Venerable Buddhamitra）十祖脅尊者（Tenth Ancestor, Venerable Parsva）十一祖富那夜奢尊者（Eleventh Ancestor, Venerable Punyayasa）十二祖馬鳴尊者（Twelfth Ancestor, Venerable Asvaghosa）十三祖迦毗摩羅尊者（Thirteenth Ancestor, Venerable Kapimala）十四祖龍樹尊者（Fourteenth Ancestor, Venerable Nagarjuna）十五祖迦那提婆尊者（Fifteenth Ancestor, Venerable Kanadeva）十六祖羅睺羅多尊者（Sixteenth Ancestor, Venerable Rahulata）十七祖僧伽難提尊者（Seventeenth Ancestor, Venerable Sanghanandi）十八祖伽耶舍多尊者（Eighteenth Ancestor, Venerable Gayasata）十九祖鳩摩羅多尊者（Nineteenth Ancestor, Venerable Kumarata）二十祖阇夜多尊者（Twentieth Ancestor, Venerable Jayata）二十一祖婆修盤頭尊者（Twenty-first Ancestor, Venerable Vasubandhu）二十二祖摩拏羅尊者（Twenty-second Ancestor, Venerable Manoratha）二十三祖鶴勒那尊者（Twenty-third Ancestor, Venerable Haklena）二十四祖師子尊者（Twenty-fourth Ancestor, Venerable Simha）二十五祖婆舍斯多尊者（Twenty-fifth Ancestor, Venerable Basiasita）二十六祖不如密多尊者（Twenty-sixth Ancestor, Venerable Punyamitra）二十七祖般若多羅尊者（Twenty-seventh Ancestor, Venerable Prajnatara）二十八祖達磨尊者（Twenty-eighth Ancestor, Venerable Bodhidharma）震旦祖師初祖菩提達磨大師（First Ancestor Bodhidharma）二祖慧可大師（Second Ancestor Huike）三祖僧璨大師（Third Ancestor Sengcan）四祖道信大師（Fourth Ancestor Daoxin）五祖弘忍大師（Fifth Ancestor Hongren）四祖道信大師嗣法金陵法融禪師（Chan Master Farong of Jinling）法融禪師嗣法二世智嵓禪師（Second Generation Chan Master Zhiyan）三世慧方禪師（Third Generation Chan Master Huifang）四世法持禪師（Fourth Generation Chan Master Fachi）五世智威禪師（Fifth Generation Chan Master Zhiwei）六世慧忠國師（Sixth Generation National Teacher Huizhong）智威禪師嗣法宣州安國寺玄挺禪師（Chan Master Xuanting of Anguo Temple in Xuanzhou）舒州天柱山崇慧禪師（Chan Master Chonghui of Tianzhu Mountain in Shuzhou）杭州徑山道欽禪師（Chan Master Daoqin of Jingshan Mountain in Hangzhou）杭州

【English Translation】 English version Table of Contents

Volume 1 Seven Buddhas Vipassi Buddha, Sikhi Buddha Vessabhu Buddha, Kakusandha Buddha Konagamana Buddha, Kassapa Buddha Sakyamuni Buddha Twenty-eight Ancestors of Western India First Ancestor, Venerable Kasyapa; Second Ancestor, Venerable Ananda Third Ancestor, Venerable Sanavasa Fourth Ancestor, Venerable Upagupta (Collateral Line: Venerable Madhyantika) Fifth Ancestor, Venerable Dhitika; Sixth Ancestor, Venerable Micchaka Seventh Ancestor, Venerable Vasumitra; Eighth Ancestor, Venerable Buddhanandi Ninth Ancestor, Venerable Buddhamitra; Tenth Ancestor, Venerable Parsva Eleventh Ancestor, Venerable Punyayasa; Twelfth Ancestor, Venerable Asvaghosa Thirteenth Ancestor, Venerable Kapimala; Fourteenth Ancestor, Venerable Nagarjuna Fifteenth Ancestor, Venerable Kanadeva; Sixteenth Ancestor, Venerable Rahulata Seventeenth Ancestor, Venerable Sanghanandi; Eighteenth Ancestor, Venerable Gayasata Nineteenth Ancestor, Venerable Kumarata; Twentieth Ancestor, Venerable Jayata Twenty-first Ancestor, Venerable Vasubandhu; Twenty-second Ancestor, Venerable Manoratha Twenty-third Ancestor, Venerable Haklena; Twenty-fourth Ancestor, Venerable Simha Twenty-fifth Ancestor, Venerable Basiasita Twenty-sixth Ancestor, Venerable Punyamitra Twenty-seventh Ancestor, Venerable Prajnatara Twenty-eighth Ancestor, Venerable Bodhidharma Chinese Ancestors First Ancestor, Great Master Bodhidharma; Second Ancestor, Great Master Huike Third Ancestor, Great Master Sengcan; Fourth Ancestor, Great Master Daoxin Fifth Ancestor, Great Master Hongren Lineage of Fourth Ancestor, Great Master Daoxin Chan Master Farong of Jinling Lineage of Chan Master Farong Second Generation Chan Master Zhiyan; Third Generation Chan Master Huifang Fourth Generation Chan Master Fachi; Fifth Generation Chan Master Zhiwei Sixth Generation National Teacher Huizhong Lineage of Chan Master Zhiwei Chan Master Xuanting of Anguo Temple in Xuanzhou; Chan Master Chonghui of Tianzhu Mountain in Shuzhou Chan Master Daoqin of Jingshan Mountain in Hangzhou; Hangzhou

鳥窠道林禪師五祖一世旁出　北宗神秀禪師　嵩岳慧安國師　袁州蒙山道明禪師河北神秀禪師嗣法　五臺山匡萬禪師　河中府條山智禪師　兗州降魔藏禪師　廣州道樹禪師　淮南都梁山全植禪師前嵩岳慧安國師嗣法　洛京福先寺仁儉禪師　嵩岳破灶墮和尚　嵩岳元圭禪師前嵩山普寂禪師嗣法　終南山惟政禪師五祖大滿禪師嗣法　六祖慧能大鑒禪師六祖慧能大鑒禪師嗣法　廣州志道禪師　廣州法性印宗禪師　吉州青原山行思禪師　南嶽懷讓禪師　溫州玄覺禪師　司空山本凈禪師　婺州玄䇿禪師　南陽慧忠國師南嶽懷讓禪師嗣法　江西道一禪師江西道一禪師嗣法　越州大珠慧海禪師　洪州百丈山惟政禪師　池州杉山智堅禪師　澧州茗溪道行禪師　撫州石鞏慧藏禪師　朗州中邑洪恩禪師　洪州百丈懷海禪師　䖍州西堂智藏禪師　京兆府章敬寺懷惲禪師　信州鵝湖大義禪師　伊闕在伏牛山自在禪師　幽州盤山寶積禪師卷中江西道一禪師嗣法　毗陵芙蓉山大毓禪師　蒲州麻谷山寶徹禪師　杭州鹽官鎮國海昌院齊安禪師　明州大梅山法常禪師　湖南東寺如會禪師　廬山歸宗寺智常禪師　汾州無業禪師　池州南泉普愿禪師　五臺山鄧隱峰禪師　烏臼禪師

【現代漢語翻譯】現代漢語譯本鳥窠道林禪師五祖弘忍一世旁出　北宗神秀禪師　嵩岳慧安國師　袁州蒙山道明禪師河北神秀禪師嗣法　五臺山匡萬禪師　河中府條山智禪師　兗州降魔藏禪師　廣州道樹禪師　淮南都梁山全植禪師前嵩岳慧安國師嗣法　洛京福先寺仁儉禪師　嵩岳破灶墮和尚　嵩岳元圭禪師前嵩山普寂禪師嗣法　終南山惟政禪師五祖大滿禪師嗣法　六祖慧能大鑒禪師六祖慧能大鑒禪師嗣法　廣州志道禪師　廣州法性印宗禪師　吉州青原山行思禪師　南嶽懷讓禪師　溫州玄覺禪師　司空山本凈禪師　婺州玄䇿禪師　南陽慧忠國師南嶽懷讓禪師嗣法　江西道一禪師江西道一禪師嗣法　越州大珠慧海禪師　洪州百丈山惟政禪師　池州杉山智堅禪師　澧州茗溪道行禪師　撫州石鞏慧藏禪師　朗州中邑洪恩禪師　洪州百丈懷海禪師　䖍州西堂智藏禪師　京兆府章敬寺懷惲禪師　信州鵝湖大義禪師　伊闕在伏牛山自在禪師　幽州盤山寶積禪師卷中江西道一禪師嗣法　毗陵芙蓉山大毓禪師　蒲州麻谷山寶徹禪師　杭州鹽官鎮國海昌院齊安禪師　明州大梅山法常禪師　湖南東寺如會禪師　廬山歸宗寺智常禪師　汾州無業禪師　池州南泉普愿禪師　五臺山鄧隱峰禪師　烏臼禪師

【English Translation】 English version Zen Master Niaoke Daolin (Bird's Nest Daolin) A collateral line from the first generation of the Fifth Patriarch Hongren (Fifth Patriarch Hongren) 　Zen Master Shenxiu (Shenxiu) of the Northern School 　National Teacher Huian (Huian) of Mount Song 　Zen Master Daoming (Daoming) of Mount Meng in Yuanzhou Zen Master Shenxiu of Hebei inherited the Dharma 　Zen Master Kuangwan (Kuangwan) of Mount Wutai 　Zen Master Zhi (Zhi) of Mount Tiao in Hezhong Prefecture 　Zen Master Jiangmo Zang (Jiangmo Zang) of Yanzhou 　Zen Master Daoshu (Daoshu) of Guangzhou 　Zen Master Quanzhi (Quanzhi) of Mount Duliang in Huainan Former National Teacher Huian of Mount Song inherited the Dharma 　Zen Master Renjian (Renjian) of Fuxian Temple in Luoyang 　Monk Pozuo Duo (Pozuo Duo) of Mount Song 　Zen Master Yuangui (Yuangui) of Mount Song Former Zen Master Puji (Puji) of Mount Song inherited the Dharma 　Zen Master Weizheng (Weizheng) of Mount Zhongnan Zen Master Daman (Daman) of the Fifth Patriarch inherited the Dharma 　The Sixth Patriarch Huineng Dajian (Huineng Dajian) The Sixth Patriarch Huineng Dajian inherited the Dharma 　Zen Master Zhidao (Zhidao) of Guangzhou 　Zen Master Yinzong (Yinzong) of Faxing Temple in Guangzhou 　Zen Master Xingsi (Xingsi) of Mount Qingyuan in Jizhou 　Zen Master Huairang (Huairang) of Mount Nanyue 　Zen Master Xuanjue (Xuanjue) of Wenzhou 　Zen Master Benjing (Benjing) of Mount Sikong 　Zen Master Xuanze (Xuanze) of Wuzhou 　National Teacher Huizhong (Huizhong) of Nanyang Zen Master Huairang of Mount Nanyue inherited the Dharma 　Zen Master Daoyi (Daoyi) of Jiangxi Zen Master Daoyi of Jiangxi inherited the Dharma 　Zen Master Dazhu Huihai (Dazhu Huihai) of Yuezhou 　Zen Master Weizheng (Weizheng) of Mount Baizhang in Hongzhou 　Zen Master Zhijian (Zhijian) of Mount Shanshan in Chizhou 　Zen Master Daoxing (Daoxing) of Mount Mingxi in Lizhou 　Zen Master Huizang (Huizang) of Mount Shigong in Fuzhou 　Zen Master Hongen (Hongen) of Zhongyi in Langzhou 　Zen Master Huaihai (Huaihai) of Mount Baizhang in Hongzhou 　Zen Master Zhizang (Zhizang) of Xitang in Qianzhou 　Zen Master Huaiyun (Huaiyun) of Zhangjing Temple in Jingzhao Prefecture 　Zen Master Dayi (Dayi) of Ehu in Xinzhou 　Zen Master Zizai (Zizai) of Funiu Mountain in Yique 　Zen Master Baoji (Baoji) of Mount Panshan in Youzhou Scroll Middle Zen Master Daoyi of Jiangxi inherited the Dharma 　Zen Master Dayu (Dayu) of Mount Furong in Piling 　Zen Master Baoche (Baoche) of Mount Magu in Puzhou 　Zen Master Qian (Qian) of Haichang Monastery, Zhenguo Town, Yanguan in Hangzhou 　Zen Master Fachang (Fachang) of Mount Damei in Mingzhou 　Zen Master Ruhui (Ruhui) of Dong Temple in Hunan 　Zen Master Zhichang (Zhichang) of Guizong Temple in Mount Lushan 　Zen Master Wuye (Wuye) of Fenzhou 　Zen Master Puhyuan (Puhyuan) of Nanquan in Chizhou 　Zen Master Deng Yin Feng (Deng Yin Feng) of Mount Wutai 　Zen Master Wujiu (Wujiu)

潭州石霜大善禪師　磁州馬頭峰神藏禪師　洪州西山亮座主　大陽禪師　鎮州金牛禪師　忻州打地禪師　潭州華林善覺禪師　洪州水潦禪師(在後) 　袁州楊岐山甄叔禪師(在前)　浮杯禪師　潭州龍山禪師(亦名隱山)　襄州龐蘊居士百丈懷海禪師嗣法　潭州溈山靈祐禪師　洪州黃檗希運禪師　杭州大慈寰中禪師　天臺平田岸禪師　筠州五峰常觀禪師　潭州石霜山性空　福州長慶大安禪師　福州古靈神贊禪師　廣州和安通禪師前蒲州麻谷山寶徹禪師嗣法　壽州良遂座主京兆章敬懷惲禪師嗣法　京兆大薦福寺弘辯禪師　福州龜山智真禪師　朗州東邑懷政禪師　金州操禪師(在政前) 南泉普愿禪師嗣法　湖南長沙景岑禪師　荊南白馬曇照禪師　終南山雲際寺師祖禪師　鄧州香嚴下堂義端禪師　趙州觀音院從諗禪師　衢州子湖巖利蹤禪師　宣州刺史陸亙大夫　池州甘贄行者永泰靈湍禪師嗣法　五臺山秘魔巖和尚　湖州祇林和尚幽州盤山寶積禪師嗣法　鎮州普化和尚歸宗常禪師嗣法　新羅大茅和尚　五臺智通禪師前溈山靈祐禪師嗣法　袁州仰山慧寂禪師　鄧州香嚴智閑禪師　杭州徑山洪諲禪師　福州靈云志勤禪師　晉州霍山和尚　襄州王敬初常侍

【現代漢語翻譯】現代漢語譯本潭州石霜大善禪師 (Tánzhōu Shíshuāng Dàshàn Chánshī)：潭州石霜山的大善禪師。磁州馬頭峰神藏禪師 (Cízhōu Mǎtóufēng Shénzàng Chánshī)：磁州馬頭峰的神藏禪師。洪州西山亮座主 (Hóngzhōu Xīshān Liàng Zuòzhǔ)：洪州西山的亮座主。大陽禪師 (Dàyáng Chánshī)：大陽禪師。鎮州金牛禪師 (Zhènzhōu Jīnniú Chánshī)：鎮州金牛禪師。忻州打地禪師 (Xīnzhōu Dǎdì Chánshī)：忻州打地禪師。潭州華林善覺禪師 (Tánzhōu Huálín Shànjué Chánshī)：潭州華林寺的善覺禪師。洪州水潦禪師 (Hóngzhōu Shuǐlǎo Chánshī)：洪州水潦禪師 (在後)。袁州楊岐山甄叔禪師 (Yuánzhōu Yángqíshān Zhēnshū Chánshī)：袁州楊岐山的甄叔禪師 (在前)。浮杯禪師 (Fúbēi Chánshī)：浮杯禪師。潭州龍山禪師 (Tánzhōu Lóngshān Chánshī)：潭州龍山禪師 (亦名隱山)。襄州龐蘊居士 (Xiāngzhōu Páng Yùn Jūshì)：襄州龐蘊居士。百丈懷海禪師嗣法 (Bǎizhàng Huáihǎi Chánshī Sìfǎ)：百丈懷海禪師的嗣法弟子：潭州溈山靈祐禪師 (Tánzhōu Wéishān Língyòu Chánshī)：潭州溈山的靈祐禪師。洪州黃檗希運禪師 (Hóngzhōu Huángbò Xīyùn Chánshī)：洪州黃檗山的希運禪師。杭州大慈寰中禪師 (Hángzhōu Dàcí Huánzhōng Chánshī)：杭州大慈寺的寰中禪師。天臺平田岸禪師 (Tiāntāi Píngtián Àn Chánshī)：天臺平田岸的禪師。筠州五峰常觀禪師 (Jūnzhōu Wǔfēng Chángguān Chánshī)：筠州五峰山的常觀禪師。潭州石霜山性空 (Tánzhōu Shíshuāngshān Xìngkōng)：潭州石霜山的性空。福州長慶大安禪師 (Fúzhōu Chángqìng Dà'ān Chánshī)：福州長慶寺的大安禪師。福州古靈神贊禪師 (Fúzhōu Gǔlíng Shénzàn Chánshī)：福州古靈的神贊禪師。廣州和安通禪師 (Guǎngzhōu Hé'ān Tōng Chánshī)：廣州和安通禪師。前蒲州麻谷山寶徹禪師嗣法 (Qián Púzhōu Mágǔshān Bǎochè Chánshī Sìfǎ)：前蒲州麻谷山的寶徹禪師的嗣法弟子：壽州良遂座主 (Shòuzhōu Liángsuì Zuòzhǔ)：壽州良遂座主。京兆章敬懷惲禪師嗣法 (Jīngzhào Zhāngjìng Huáiyùn Chánshī Sìfǎ)：京兆章敬寺的懷惲禪師的嗣法弟子：京兆大薦福寺弘辯禪師 (Jīngzhào Dàjiànfúsì Hóngbiàn Chánshī)：京兆大薦福寺的弘辯禪師。福州龜山智真禪師 (Fúzhōu Guīshān Zhìzhēn Chánshī)：福州龜山的智真禪師。朗州東邑懷政禪師 (Lǎngzhōu Dōngyì Huáizhèng Chánshī)：朗州東邑的懷政禪師。金州操禪師 (Jīnzhōu Cāo Chánshī)：金州操禪師 (在政前)。南泉普愿禪師嗣法 (Nánquán Pǔyuàn Chánshī Sìfǎ)：南泉普愿禪師的嗣法弟子：湖南長沙景岑禪師 (Húnán Chángshā Jǐngcén Chánshī)：湖南長沙的景岑禪師。荊南白馬曇照禪師 (Jīngnán Báimǎ Tánzhào Chánshī)：荊南白馬寺的曇照禪師。終南山雲際寺師祖禪師 (Zhōngnánshān Yúnjìsì Shīzǔ Chánshī)：終南山雲際寺的師祖禪師。鄧州香嚴下堂義端禪師 (Dèngzhōu Xiāngyán Xiàtáng Yìduān Chánshī)：鄧州香嚴寺的義端禪師。趙州觀音院從諗禪師 (Zhàozhōu Guānyīnyuàn Cóngshěn Chánshī)：趙州觀音院的從諗禪師。衢州子湖巖利蹤禪師 (Qúzhōu Zǐhúyán Lìzōng Chánshī)：衢州子湖巖的利蹤禪師。宣州刺史陸亙大夫 (Xuānzhōu Cìshǐ Lù Gèn Dàfū)：宣州刺史陸亙大夫。池州甘贄行者 (Chízhōu Gānzhì Xíngzhě)：池州甘贄行者。永泰靈湍禪師嗣法 (Yǒngtài Língtuān Chánshī Sìfǎ)：永泰靈湍禪師的嗣法弟子：五臺山秘魔巖和尚 (Wǔtáishān Bìmóyán Héshàng)：五臺山秘魔巖的和尚。湖州祇林和尚 (Húzhōu Qílín Héshàng)：湖州祇林的和尚。幽州盤山寶積禪師嗣法 (Yōuzhōu Pánshān Bǎojī Chánshī Sìfǎ)：幽州盤山寶積禪師的嗣法弟子：鎮州普化和尚 (Zhènzhōu Pǔhuà Héshàng)：鎮州普化和尚。歸宗常禪師嗣法 (Guīzōng Cháng Chánshī Sìfǎ)：歸宗常禪師的嗣法弟子：新羅大茅和尚 (Xīnluó Dàmáo Héshàng)：新羅大茅和尚。五臺智通禪師 (Wǔtái Zhìtōng Chánshī)：五臺智通禪師。前溈山靈祐禪師嗣法 (Qián Wéishān Língyòu Chánshī Sìfǎ)：前溈山靈祐禪師的嗣法弟子：袁州仰山慧寂禪師 (Yuánzhōu Yǎngshān Huìjì Chánshī)：袁州仰山的慧寂禪師。鄧州香嚴智閑禪師 (Dèngzhōu Xiāngyán Zhìxián Chánshī)：鄧州香嚴寺的智閑禪師。杭州徑山洪諲禪師 (Hángzhōu Jìngshān Hóngyīn Chánshī)：杭州徑山的洪諲禪師。福州靈云志勤禪師 (Fúzhōu Língyún Zhìqín Chánshī)：福州靈云的志勤禪師。晉州霍山和尚 (Jìnzhōu Huòshān Héshàng)：晉州霍山的和尚。襄州王敬初常侍 (Xiāngzhōu Wáng Jìngchū Chángshì)：襄州王敬初常侍。

【English Translation】 English version Tanzhou Shishuang Dashan Chan Master (Tánzhōu Shíshuāng Dàshàn Chánshī): Chan Master Dashan of Shishuang Mountain in Tanzhou. Cizhou Matoufeng Shenzang Chan Master (Cízhōu Mǎtóufēng Shénzàng Chánshī): Chan Master Shenzang of Matoufeng in Cizhou. Hongzhou Xishan Liang Zuozhu (Hóngzhōu Xīshān Liàng Zuòzhǔ): Zuozhu Liang of Xishan in Hongzhou. Dayang Chan Master (Dàyáng Chánshī): Dayang Chan Master. Zhenzhou Jinniu Chan Master (Zhènzhōu Jīnniú Chánshī): Jinniu Chan Master of Zhenzhou. Xinzhou Dadi Chan Master (Xīnzhōu Dǎdì Chánshī): Dadi Chan Master of Xinzhou. Tanzhou Hualin Shanjue Chan Master (Tánzhōu Huálín Shànjué Chánshī): Chan Master Shanjue of Hualin Temple in Tanzhou. Hongzhou Shuilao Chan Master (Hóngzhōu Shuǐlǎo Chánshī): Shuilao Chan Master of Hongzhou (later). Yuanzhou Yangqishan Zhenshu Chan Master (Yuánzhōu Yángqíshān Zhēnshū Chánshī): Chan Master Zhenshu of Yangqi Mountain in Yuanzhou (earlier). Fubei Chan Master (Fúbēi Chánshī): Fubei Chan Master. Tanzhou Longshan Chan Master (Tánzhōu Lóngshān Chánshī): Longshan Chan Master of Tanzhou (also known as Yinshan). Xiangzhou Pang Yun Layman (Xiāngzhōu Páng Yùn Jūshì): Layman Pang Yun of Xiangzhou. Lineage of Chan Master Baizhang Huaihai (Bǎizhàng Huáihǎi Chánshī Sìfǎ): Dharma heirs of Chan Master Baizhang Huaihai: Tanzhou Weishan Lingyou Chan Master (Tánzhōu Wéishān Língyòu Chánshī): Chan Master Lingyou of Weishan in Tanzhou. Hongzhou Huangbo Xiyun Chan Master (Hóngzhōu Huángbò Xīyùn Chánshī): Chan Master Xiyun of Huangbo Mountain in Hongzhou. Hangzhou Daci Huanzhong Chan Master (Hángzhōu Dàcí Huánzhōng Chánshī): Chan Master Huanzhong of Daci Temple in Hangzhou. Tiantai Pingtian An Chan Master (Tiāntāi Píngtián Àn Chánshī): Chan Master of Pingtian An in Tiantai. Junzhou Wufeng Changguan Chan Master (Jūnzhōu Wǔfēng Chángguān Chánshī): Chan Master Changguan of Wufeng Mountain in Junzhou. Tanzhou Shishuangshan Xingkong (Tánzhōu Shíshuāngshān Xìngkōng): Xingkong of Shishuang Mountain in Tanzhou. Fuzhou Changqing Daan Chan Master (Fúzhōu Chángqìng Dà'ān Chánshī): Chan Master Daan of Changqing Temple in Fuzhou. Fuzhou Guling Shenzan Chan Master (Fúzhōu Gǔlíng Shénzàn Chánshī): Chan Master Shenzan of Guling in Fuzhou. Guangzhou He'an Tong Chan Master (Guǎngzhōu Hé'ān Tōng Chánshī): He'an Tong Chan Master of Guangzhou. Lineage of Chan Master Baozhe of Magu Mountain in Puzhou (Qián Púzhōu Mágǔshān Bǎochè Chánshī Sìfǎ): Dharma heirs of Chan Master Baozhe of Magu Mountain in Puzhou: Shouzhou Liangshui Zuozhu (Shòuzhōu Liángsuì Zuòzhǔ): Zuozhu Liangshui of Shouzhou. Lineage of Chan Master Huaiyun of Zhangjing Temple in Jingzhao (Jīngzhào Zhāngjìng Huáiyùn Chánshī Sìfǎ): Dharma heirs of Chan Master Huaiyun of Zhangjing Temple in Jingzhao: Jingzhao Dajianfusi Hongbian Chan Master (Jīngzhào Dàjiànfúsì Hóngbiàn Chánshī): Chan Master Hongbian of Dajianfu Temple in Jingzhao. Fuzhou Guishan Zhizhen Chan Master (Fúzhōu Guīshān Zhìzhēn Chánshī): Chan Master Zhizhen of Guishan in Fuzhou. Langzhou Dongyi Huaizheng Chan Master (Lǎngzhōu Dōngyì Huáizhèng Chánshī): Chan Master Huaizheng of Dongyi in Langzhou. Jinzhou Cao Chan Master (Jīnzhōu Cāo Chánshī): Cao Chan Master of Jinzhou (before Zheng). Lineage of Chan Master Nanquan Puyuan (Nánquán Pǔyuàn Chánshī Sìfǎ): Dharma heirs of Chan Master Nanquan Puyuan: Hunan Changsha Jingcen Chan Master (Húnán Chángshā Jǐngcén Chánshī): Chan Master Jingcen of Changsha in Hunan. Jingnan Baima Tanzhao Chan Master (Jīngnán Báimǎ Tánzhào Chánshī): Chan Master Tanzhao of Baima Temple in Jingnan. Zhongnanshan Yunjisi Shizu Chan Master (Zhōngnánshān Yúnjìsì Shīzǔ Chánshī): Chan Master Shizu of Yunjisi Temple in Zhongnan Mountain. Dengzhou Xiangyan Xiatang Yiduan Chan Master (Dèngzhōu Xiāngyán Xiàtáng Yìduān Chánshī): Chan Master Yiduan of Xiangyan Temple in Dengzhou. Zhaozhou Guanyinyuan Congshen Chan Master (Zhàozhōu Guānyīnyuàn Cóngshěn Chánshī): Chan Master Congshen of Guanyin Temple in Zhaozhou. Quzhou Zihuyan Lizong Chan Master (Qúzhōu Zǐhúyán Lìzōng Chánshī): Chan Master Lizong of Zihuyan in Quzhou. Xuanzhou Prefect Lu Gen (Xuānzhōu Cìshǐ Lù Gèn Dàfū): Prefect Lu Gen of Xuanzhou. Chizhou Gan Zhi Practitioner (Chízhōu Gānzhì Xíngzhě): Practitioner Gan Zhi of Chizhou. Lineage of Chan Master Yongtai Lingtuan (Yǒngtài Língtuān Chánshī Sìfǎ): Dharma heirs of Chan Master Yongtai Lingtuan: Wutaishan Bimo Rock Monk (Wǔtáishān Bìmóyán Héshàng): The monk of Bimo Rock in Wutai Mountain. Huzhou Qilin Monk (Húzhōu Qílín Héshàng): The monk of Qilin in Huzhou. Lineage of Chan Master Paochi of Panshan in Youzhou (Yōuzhōu Pánshān Bǎojī Chánshī Sìfǎ): Dharma heirs of Chan Master Baochi of Panshan in Youzhou: Zhenzhou Puhua Monk (Zhènzhōu Pǔhuà Héshàng): Puhua Monk of Zhenzhou. Lineage of Chan Master Guizong Chang (Guīzōng Cháng Chánshī Sìfǎ): Dharma heirs of Chan Master Guizong Chang: Silla Damao Monk (Xīnluó Dàmáo Héshàng): Damao Monk of Silla. Wutai Zhitong Chan Master (Wǔtái Zhìtōng Chánshī): Zhitong Chan Master of Wutai. Lineage of Chan Master Lingyou of Weishan (Qián Wéishān Língyòu Chánshī Sìfǎ): Dharma heirs of Chan Master Lingyou of Weishan: Yuanzhou Yangshan Huiji Chan Master (Yuánzhōu Yǎngshān Huìjì Chánshī): Chan Master Huiji of Yangshan in Yuanzhou. Dengzhou Xiangyan Zhixian Chan Master (Dèngzhōu Xiāngyán Zhìxián Chánshī): Chan Master Zhixian of Xiangyan Temple in Dengzhou. Hangzhou Jingshan Hongyin Chan Master (Hángzhōu Jìngshān Hóngyīn Chánshī): Chan Master Hongyin of Jingshan in Hangzhou. Fuzhou Lingyun Zhiqin Chan Master (Fúzhōu Língyún Zhìqín Chánshī): Chan Master Zhiqin of Lingyun in Fuzhou. Jinzhou Huoshan Monk (Jìnzhōu Huòshān Héshàng): The monk of Huoshan in Jinzhou. Xiangzhou Wang Jingchu Changshi (Xiāngzhōu Wáng Jìngchū Chángshì): Wang Jingchu Changshi of Xiangzhou.

福州長慶大安禪師嗣法　益州大隨法真禪師　饒州靈樹如敏禪師　泉州國歡慧日大師　浮江淥水二和尚趙州東院從諗禪師嗣法　洪州新興嚴陽尊者　楊州光孝慧覺禪師　隴州國清院奉禪師　杭州多福和尚　益州西睦收益和尚衢州子湖巖利蹤禪師嗣法　臺州勝光和尚　紫桐和尚　漳州浮石和尚　日容和尚天龍和尚嗣法　婺州金華山俱胝和尚襄州關南道常禪師嗣法　關南道吾和尚高安大愚和尚嗣法　筠州末山尼瞭然禪師下卷前洪州黃檗山希運禪師嗣法　鎮州臨濟義玄禪師　睦州龍興寺道蹤禪師　魏府大覺禪師　河東聞喜裴相國臨濟義玄禪師嗣法　魏府灌溪志閑禪師　鎮州寶壽沼禪師　鎮州三聖院慧然禪師　魏府興化存獎禪師　𣵠州紙衣克符和尚睦州陳尊宿嗣法　睦州刺史陳操尚書魏府興化存獎禪師嗣法　汝州寶應颙禪師汝州南院颙禪師嗣法　汝州風穴延昭禪師清原山行思禪師嗣法　石頭希遷禪師石頭希遷禪師嗣法　荊州天皇道悟禪師　鄧州丹霞天然禪師　澧州藥山惟儼禪師荊州天皇道悟禪師嗣法　澧州龍潭崇信禪師澧州藥山惟儼禪師嗣法　華亭舡子德誠禪師　鄂州百顏明哲禪師華亭舡子德誠禪師嗣法　澧州夾山善會禪師朗州德山宣

【現代漢語翻譯】現代漢語譯本福州長慶大安禪師的嗣法弟子有：益州大隨法真禪師（Yizhou Dasui Fazhen Chanshi），饒州靈樹如敏禪師（Raozhou Lingshu Rumin Chanshi），泉州國歡慧日大師（Quanzhou Guohuan Huiri Dashi），浮江淥水二和尚（Fujiang Lushu Er Heshang）。趙州東院從諗禪師的嗣法弟子有：洪州新興嚴陽尊者（Hongzhou Xinxing Yanyang Zunzhe），揚州光孝慧覺禪師（Yangzhou Guangxiao Huijue Chanshi），隴州國清院奉禪師（Longzhou Guoqingyuan Feng Chanshi），杭州多福和尚（Hangzhou Duofu Heshang），益州西睦收益和尚（Yizhou Ximu Shouyi Heshang）。衢州子湖巖利蹤禪師的嗣法弟子有：臺州勝光和尚（Taizhou Shengguang Heshang），紫桐和尚（Zitong Heshang），漳州浮石和尚（Zhangzhou Fushi Heshang），日容和尚（Rirong Heshang）。天龍和尚的嗣法弟子有：婺州金華山俱胝和尚（Wuzhou Jinhuashan Juchi Heshang）。襄州關南道常禪師的嗣法弟子有：關南道吾和尚（Guannan Daowu Heshang）。高安大愚和尚的嗣法弟子有：筠州末山尼瞭然禪師（Junzhou Moshan Ni Liaoran Chanshi）。下卷前洪州黃檗山希運禪師的嗣法弟子有：鎮州臨濟義玄禪師（Zhenzhou Linji Yixuan Chanshi），睦州龍興寺道蹤禪師（Muzhou Longxingsi Daozong Chanshi），魏府大覺禪師（Weifu Dajue Chanshi），河東聞喜裴相國（Hedong Wenxi Pei Xiangguo）。臨濟義玄禪師的嗣法弟子有：魏府灌溪志閑禪師（Weifu Guanxi Zhixian Chanshi），鎮州寶壽沼禪師（Zhenzhou Baoshou Zhao Chanshi），鎮州三聖院慧然禪師（Zhenzhou Sanshengyuan Huiran Chanshi），魏府興化存獎禪師（Weifu Xinghua Cunjang Chanshi），𣵠州紙衣克符和尚（Mi Zhou Zhiyi Kefu Heshang）。睦州陳尊宿的嗣法弟子有：睦州刺史陳操尚書（Muzhou Cishi Chen Cao Shangshu）。魏府興化存獎禪師的嗣法弟子有：汝州寶應颙禪師（Ruzhou Baoying Yong Chanshi）。汝州南院颙禪師的嗣法弟子有：汝州風穴延昭禪師（Ruzhou Fengxue Yanzhao Chanshi）。清原山行思禪師的嗣法弟子有：石頭希遷禪師（Shitou Xiqian Chanshi）。石頭希遷禪師的嗣法弟子有：荊州天皇道悟禪師（Jingzhou Tianhuang Daowu Chanshi），鄧州丹霞天然禪師（Dengzhou Danxia Tianran Chanshi），澧州藥山惟儼禪師（Lizhou Yaoshan Weiyan Chanshi）。荊州天皇道悟禪師的嗣法弟子有：澧州龍潭崇信禪師（Lizhou Longtan Chongxin Chanshi）。澧州藥山惟儼禪師的嗣法弟子有：華亭舡子德誠禪師（Huating Chuanzi Decheng Chanshi），鄂州百顏明哲禪師（Ezhou Baiyan Mingzhe Chanshi）。華亭舡子德誠禪師的嗣法弟子有：澧州夾山善會禪師（Lizhou Jiashan Shanhui Chanshi）。朗州德山宣鑒禪師（Langzhou Deshan Xuanjian Chanshi）。

【English Translation】 English version Successors of Zen Master Da'an of Changqing in Fuzhou: Zen Master Dasui Fazhen of Yizhou, Zen Master Lingshu Rumin of Raozhou, Great Master Guohuan Huiri of Quanzhou, and the two monks Lushu of Fujiang. Successors of Zen Master Congshen of Dongyuan in Zhao Prefecture: Venerable Yanyang of Xinxing in Hong Prefecture, Zen Master Huijue of Guangxiao in Yang Prefecture, Zen Master Feng of Guoqingyuan in Long Prefecture, Monk Duofu of Hangzhou, and Monk Shouyi of Ximu in Yi Prefecture. Successors of Zen Master Lizong of Zihu Rock in Qu Prefecture: Monk Shengguang of Tai Prefecture, Monk Zitong, Monk Fushi of Zhang Prefecture, and Monk Rirong. Successors of Monk Tianlong: Monk Juchi of Jinhua Mountain in Wu Prefecture. Successors of Zen Master Daocheng of Guannan in Xiang Prefecture: Monk Daowu of Guannan. Successors of Monk Dayu of Gao'an: Bhikkhuni Liaoran of Moshan in Jun Prefecture. Volume Two Successors of Zen Master Xiyun of Huangbo Mountain in Hong Prefecture: Zen Master Yixuan of Linji in Zhen Prefecture, Zen Master Daozong of Longxing Temple in Mu Prefecture, Zen Master Dajue of Wei Prefecture, and Prime Minister Pei of Wenxi in Hedong. Successors of Zen Master Yixuan of Linji: Zen Master Zhixian of Guanxi in Wei Prefecture, Zen Master Zhao of Baoshou in Zhen Prefecture, Zen Master Huiran of Sanshengyuan in Zhen Prefecture, Zen Master Cunjang of Xinghua in Wei Prefecture, and Monk Kefu of Zhiyi in Mi Prefecture. Successors of Elder Chen of Mu Prefecture: Prefect Chen Cao of Mu Prefecture. Successors of Zen Master Cunjang of Xinghua in Wei Prefecture: Zen Master Yong of Baoying in Ru Prefecture. Successors of Zen Master Yong of Nanyuan in Ru Prefecture: Zen Master Yanzhao of Fengxue in Ru Prefecture. Successors of Zen Master Xingsi of Qingyuan Mountain: Zen Master Xiqian of Shitou. Successors of Zen Master Xiqian of Shitou: Zen Master Daowu of Tianhuang in Jing Prefecture, Zen Master Tianran of Danxia in Deng Prefecture, and Zen Master Weiyan of Yaoshan in Li Prefecture. Successors of Zen Master Daowu of Tianhuang in Jing Prefecture: Zen Master Chongxin of Longtan in Li Prefecture. Successors of Zen Master Weiyan of Yaoshan in Li Prefecture: Zen Master Decheng of Chuanzi in Huating, and Zen Master Mingzhe of Baiyan in E Prefecture. Successors of Zen Master Decheng of Chuanzi in Huating: Zen Master Shanhui of Jiashan in Li Prefecture. Zen Master Xuanjian of Deshan in Lang Prefecture.

鑒禪師嗣法　鄂州嵓頭全奯禪師　福州雪峰義存禪師　泉州瓦棺和尚澧州夾山善會禪師嗣法　澧州樂普山元安禪師袁州洞山良價禪師嗣法　澧州欽山文邃禪師福州雪峰義存禪師嗣法　福州長生山皎然禪師汾州太子善昭禪師嗣法　南昌西山翠嵓守芝禪師汝州葉縣歸省禪師嗣法　舒州浮山法遠禪師潭州石霜楚圓禪師嗣法　袁州楊岐山方會禪師　洪州黃龍慧南禪師袁州楊岐山方會禪師嗣法　舒州海會白雲守端禪師黃龍慧南禪師嗣法　洪州泐潭真凈克文禪師舒州海會白雲守端禪師嗣法　蘄州五祖法演禪師蘄州五祖法演禪師嗣法　成都昭覺克勤禪師　舒州龍門清遠禪師成都昭覺克勤禪師嗣法　臨安徑山宗杲禪師

大光明藏目錄(終)

No. 1563

大光明藏

住持慶元府仗錫山延壽禪院嗣祖比丘寶曇述

敘七佛

古佛應世。綿歷無窮。不可以周知悉數也。故近譚賢劫有千如來暨于釋迦。但紀十佛。按長阿含經云。七佛精進力。放光滅闇冥。各各坐樹下。于中成正覺。又曼殊室利為七佛之師。金華善慧大士登松山頂行道。感七佛引前。維摩接后。今之撰述斷自七佛而下。

先佛

毗婆尸佛

居般頭婆提城。坐波

【現代漢語翻譯】現代漢語譯本鑒禪師嗣法鄂州巖頭全奯禪師福州雪峰義存禪師泉州瓦棺和尚澧州夾山善會禪師嗣法澧州樂普山元安禪師袁州洞山良價禪師嗣法澧州欽山文邃禪師福州雪峰義存禪師嗣法福州長生山皎然禪師汾州太子善昭禪師嗣法南昌西山翠巖守芝禪師汝州葉縣歸省禪師嗣法舒州浮山法遠禪師潭州石霜楚圓禪師嗣法袁州楊岐山方會禪師洪州黃龍慧南禪師袁州楊岐山方會禪師嗣法舒州海會白雲守端禪師黃龍慧南禪師嗣法洪州泐潭真凈克文禪師舒州海會白雲守端禪師嗣法蘄州五祖法演禪師蘄州五祖法演禪師嗣法成都昭覺克勤禪師舒州龍門清遠禪師成都昭覺克勤禪師嗣法臨安徑山宗杲禪師

大光明藏目錄(終)

No. 1563

大光明藏

住持慶元府仗錫山延壽禪院嗣祖比丘寶曇述

敘七佛

古佛應世。綿歷無窮。不可以周知悉數也。故近譚賢劫有千如來暨于釋迦。但紀十佛。按長阿含經云。七佛精進力。放光滅闇冥。各各坐樹下。于中成正覺。又曼殊室利為七佛之師。金華善慧大士登松山頂行道。感七佛引前。維摩接后。今之撰述斷自七佛而下。

先佛

毗婆尸佛 (Vipassi Buddha)

居般頭婆提城。坐波樹下成道。

【English Translation】 English version Lineage of Transmission from Zen Masters Zen Master Quanhuo of Yantou in Ezhou, Zen Master Yicun of Xuefeng in Fuzhou Monk Waguan of Quanzhou Zen Master Shanhui of Jiashan in Lizhou, lineage of transmission Zen Master Yuan'an of Lepu Mountain in Lizhou Zen Master Liangjie of Dongshan in Yuanzhou, lineage of transmission Zen Master Wensui of Qinshan in Lizhou Zen Master Yicun of Xuefeng in Fuzhou, lineage of transmission Zen Master Jiaoran of Changsheng Mountain in Fuzhou Zen Master Shanzhao of Taizi in Fenzhou, lineage of transmission Zen Master Shouzhi of Cuiyan in Xishan, Nanchang Zen Master Guisheng of Yexian in Ruzhou, lineage of transmission Zen Master Fayuan of Fushan in Shuzhou Zen Master Chuyuan of Shishuang in Tanzhou, lineage of transmission Zen Master Fanghui of Yangqi Mountain in Yuanzhou, Zen Master Huinan of Huanglong in Hongzhou Zen Master Fanghui of Yangqi Mountain in Yuanzhou, lineage of transmission Zen Master Shouduan of Baiyun at Haihui in Shuzhou Zen Master Huinan of Huanglong, lineage of transmission Zen Master Keven of Zhenjing at Letan in Hongzhou Zen Master Shouduan of Baiyun at Haihui in Shuzhou, lineage of transmission Zen Master Fayan of Wuzu in Qizhou Zen Master Fayan of Wuzu in Qizhou, lineage of transmission Zen Master Keqin of Zhaojue in Chengdu, Zen Master Qingyuan of Longmen in Shuzhou Zen Master Keqin of Zhaojue in Chengdu, lineage of transmission Zen Master Zonggao of Jingshan in Lin'an

Directory of the Great Treasury of Light (End)

No. 1563

The Great Treasury of Light

Compiled by Bhiksu Baotan, Successor to the Ancestors, Abbot of Yanshou Zen Monastery on Zhangxi Mountain in Qingyuan Prefecture

Preface on the Seven Buddhas

The ancient Buddhas appeared in the world, spanning endless eons, impossible to know and enumerate completely. Therefore, we discuss the thousand Tathagatas of the present Kalpa, including Shakyamuni. However, we record only ten Buddhas. According to the 'Long Agama Sutra', 'The seven Buddhas, with their strength of diligence, emit light and extinguish darkness. Each sits under a tree, and therein attains perfect enlightenment.' Furthermore, Manjusri (Manjushri Bodhisattva) was the teacher of the seven Buddhas. The great virtuous man Shanhui of Jinhua ascended to the peak of Song Mountain to practice the Way, and sensed the seven Buddhas leading the way, with Vimalakirti (Vimalakirti Bodhisattva) following behind. This compilation begins with the seven Buddhas.

The Ancient Buddhas

Vipassi Buddha (Vipassi Buddha)

Resided in Bandhumati City. Attained enlightenment sitting under a Banyan tree.

波羅樹下。說法三會。度人三十四萬八千人。神足二。一騫茶。二提舍。侍者無憂子方膺。傳法偈曰。身從無相中受生。猶如幻出諸形像。幻人心識本來無。罪福皆空無所住。

尸棄佛

居光相城。坐芬陀利樹下。說法三會。度人二十五萬。神足二。一阿毗浮。二婆婆。侍者忍行子無量。傳法偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。

毗舍浮佛

居無喻城。坐娑羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩。侍者寂滅子妙覺。傳法偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。

拘留孫佛

居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓。侍者善覺子上勝。傳法偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。

拘那含牟尼佛

居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二郁多樓。侍者安和子導師。傳法偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。

迦葉佛

居波羅奈城。坐尼拘律樹下。說法一會。度人二萬。神足二。一提舍。二婆羅婆。侍者

【現代漢語翻譯】現代漢語譯本波羅樹下，舉行了三次說法大會，度化了三十四萬八千人。神通第一的弟子有兩位：一位是騫茶（Kiancha），另一位是提舍（Tisha）。侍者是無憂子方膺（Wuyouzi Fangying）。傳法偈語說：『身體從無相之中產生，猶如幻化出的各種形象。幻化的人心和意識本來就是空無，罪和福也都是空無，沒有什麼可以執著停留。』尸棄佛（Shiki Buddha）居住在光相城，坐在芬陀利樹下，舉行了三次說法大會，度化了二十五萬人。神通第一的弟子有兩位：一位是阿毗浮（Abifu），另一位是婆婆（Popo）。侍者是忍行子無量（Renxingzi Wuliang）。傳法偈語說：『生起各種善法，其本質是虛幻的。造作各種惡業，其本質也是虛幻的。身體如同聚沫，心如同風，幻化出的事物沒有根源，沒有真實性。』毗舍浮佛（Visvabhu Buddha）居住在無喻城，坐在娑羅樹下，舉行了兩次說法大會，度化了十三萬人。神通第一的弟子有兩位：一位是扶游（Fuyou），另一位是郁多摩（Yuduomo）。侍者是寂滅子妙覺（Jimiezi Miaojue）。傳法偈語說：『假借地、水、火、風四大元素組成了身體，心本來沒有產生，因為外境才產生。如果外境不存在，心也就不存在。罪和福如同幻象，生起也會滅去。』拘留孫佛（Krakucchanda Buddha）居住在安和城，坐在尸利沙樹下，舉行了一次說法大會，度化了四萬人。神通第一的弟子有兩位：一位是薩尼（Sani），另一位是毗樓（Pilou）。侍者是善覺子上勝（Shanjuezi Shangsheng）。傳法偈語說：『見到身體沒有實性，就是佛身。瞭解心如幻象，就是佛的幻化。瞭解身心本性是空，這樣的人與佛有什麼區別呢？』拘那含牟尼佛（Kanakamuni Buddha）居住在清凈城，坐在烏暫婆羅門樹下，舉行了一次說法大會，度化了三萬人。神通第一的弟子有兩位：一位是舒槃那（Shupanna），另一位是郁多樓（Yudoulou）。侍者是安和子導師（Anhezi Daoshi）。傳法偈語說：『佛不見身，知道這就是佛。如果確實有知見，那就是另外的佛了。智者能夠知道罪的本性是空，坦然不畏懼生死。』迦葉佛（Kasyapa Buddha）居住在波羅奈城，坐在尼拘律樹下，舉行了一次說法大會，度化了二萬人。神通第一的弟子有兩位：一位是提舍（Tisha），另一位是婆羅婆（Poluopo）。侍者是...

【English Translation】 English version Under the Banyan tree, he held three Dharma assemblies, converting 348,000 people. The two foremost in spiritual power were: first, Kiancha (騫茶); second, Tisha (提舍). The attendant was Wuyouzi Fangying (無憂子方膺). The Dharma transmission verse says: 'The body is born from the formless, like various images manifested from illusion. The illusory human mind and consciousness are originally empty. Sin and merit are both empty, with nothing to cling to.' Shiki Buddha (尸棄佛) Resided in Guangxiang City (光相城), sat under the Pundarika tree. He held three Dharma assemblies, converting 250,000 people. The two foremost in spiritual power were: first, Abifu (阿毗浮); second, Popo (婆婆). The attendant was Renxingzi Wuliang (忍行子無量). The Dharma transmission verse says: 'The arising of all good dharmas is fundamentally illusory. The creation of all evil karmas is also illusory. The body is like a mass of foam, the mind like the wind. Illusions arise without roots, without real substance.' Visvabhu Buddha (毗舍浮佛) Resided in Wuyu City (無喻城), sat under the Sala tree. He held two Dharma assemblies, converting 130,000 people. The two foremost in spiritual power were: first, Fuyou (扶游); second, Yuduomo (郁多摩). The attendant was Jimiezi Miaojue (寂滅子妙覺). The Dharma transmission verse says: 'Borrowing the four great elements to form the body, the mind originally has no birth, arising from external conditions. If the external conditions do not exist, the mind also does not exist. Sin and merit are like illusions, arising and ceasing.' Krakucchanda Buddha (拘留孫佛) Resided in Anhe City (安和城), sat under the Shirisha tree. He held one Dharma assembly, converting 40,000 people. The two foremost in spiritual power were: first, Sani (薩尼); second, Pilou (毗樓). The attendant was Shanjuezi Shangsheng (善覺子上勝). The Dharma transmission verse says: 'Seeing the body as without reality is the Buddha's body. Understanding the mind as illusory is the Buddha's illusion. Understanding that the nature of body and mind is fundamentally empty, what difference is there between such a person and the Buddha?' Kanakamuni Buddha (拘那含牟尼佛) Resided in Qingjing City (清凈城), sat under the Udumbara tree. He held one Dharma assembly, converting 30,000 people. The two foremost in spiritual power were: first, Shupanna (舒槃那); second, Yudoulou (郁多樓). The attendant was Anhezi Daoshi (安和子導師). The Dharma transmission verse says: 'The Buddha does not see the body, knowing this is the Buddha. If there is truly knowledge, then there is another Buddha. The wise are able to know that the nature of sin is empty, and are fearlessly unafraid of birth and death.' Kasyapa Buddha (迦葉佛) Resided in Varanasi City (波羅奈城), sat under the Banyan tree. He held one Dharma assembly, converting 20,000 people. The two foremost in spiritual power were: first, Tisha (提舍); second, Poluopo (婆羅婆). The attendant was...

善友子集軍。傳法偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。

寶曇曰。古今見忘佛法情。儘是此如幻三昧現前也。先佛以是三昧如是悟入。如是住持。如是受生。如是成道。本末先後。若執一倦。此佛之家法也。方其一代說法如恒河沙。雖菩薩龍宮有不勝其載。至授受之際卒至亡言。何其精一簡嚴如是。今傳燈一千七百慧命。與凡古今聖胎親孕于先佛。而下一百六十有八。珠回玉轉之言盛哉。不可不知也。後世視此為如幻陳言耳。世豈乏是哉。忽略棄捐。不翅墻角之置。如人數世而產萬金之子。竟不知其鼻祖有田舍翁陰德耳。於戲。如幻如空如風如聚沫。面目現在。即此面目是諸佛之所證。當知幻無自性。幻離分別。幻無內外中間。幻絕去來。幻離心意識。幻無境界。幻即諸佛諸佛即幻。是故佛證一切智智。即一切法如幻三昧也。一切法亦證如是三昧。日夜顯揚煥發以示於人。鵠白烏黚。松直棘曲。法豈欺汝。而人不解方便。諸見熾然。以山河大地自欺。色空明暗自欺。善惡取捨自欺。聖凡染凈自欺。一欺於心。幻業成就。尚何如幻境界之有。嘗患近世經律論學者。妄議七佛所說之偈不見譯人。政如天王賜與華屋而不能居。反詰匠氏為誰。孤露寒苦尚奚恤哉。

釋迦

【現代漢語翻譯】現代漢語譯本善友子集軍（人名）。傳法偈說：『一切眾生的自性都是清凈的，從根本上來說，沒有產生，也就沒有消滅。這身心不過是虛幻的產生，在這幻化之中，沒有罪也沒有福。』

寶曇（人名）說：『古往今來，人們忘記佛法真情的，都是因為這如幻三昧（一種禪定狀態）顯現在眼前啊。過去的佛就是通過這三昧如此悟入，如此住持，如此受生，如此成道。從本到末，從先到后，如果執著于某一方面，那就是佛家的家法了。當佛一代說法，多如恒河沙數，即使菩薩龍宮也無法完全記載。但到了授受的關鍵時刻，最終卻達到了忘言的境界。這是多麼精一簡嚴啊！如今傳燈一千七百慧命，與所有古今聖人的胎孕都與先佛息息相關。而下一代一百六十有八，珠回玉轉之言盛行啊，不可不知啊。後世之人將此視為如幻的陳詞濫調罷了。世上難道缺少這種人嗎？忽略拋棄，不比墻角放置的東西好多少。就像有人數代之後生了個擁有萬金的兒子，卻不知道他的鼻祖有田舍翁的陰德罷了。可嘆啊！如幻如空，如風如聚沫，面目就在眼前。這面目就是諸佛所證悟的。應當知道幻無自性，幻離分別，幻無內外中間，幻絕去來，幻離心意識，幻無境界，幻即諸佛，諸佛即幻。因此，佛證得一切智智（對一切事物和概念的完全理解），就是一切法如幻三昧啊。一切法也證得這樣的三昧，日夜顯揚煥發以示於人。鵠白烏黚，松直棘曲，法難道會欺騙你嗎？只是人們不理解方便之法，各種見解熾盛，用山河大地自欺，用色空明暗自欺，用善惡取捨自欺，用聖凡染凈自欺。一旦欺騙了自己的心，幻業就會成就，又哪裡還有如幻境界的存在呢？我常常擔憂近世經律論學者，妄議七佛所說的偈頌，卻不見翻譯之人。就像天王賜予華麗的房屋卻不能居住，反而詰問工匠是誰。孤露寒苦，又有什麼值得憐惜的呢？』

釋迦（佛名）

【English Translation】 English version The virtuous friend Ziji Jun (person's name). The Dharma transmission verse says: 'The nature of all sentient beings is pure. From the beginning, there is no birth and no extinction. This body and mind are merely illusory creations. Within this illusion, there is neither sin nor merit.'

Bao Tan (person's name) said: 'The reason why people throughout history have forgotten the true essence of the Buddha-dharma is because this illusion-like Samadhi (a state of meditative consciousness) is manifested before them. The Buddhas of the past attained enlightenment, maintained their practice, were born, and achieved Buddhahood through this Samadhi. From beginning to end, if one clings to a single aspect, that is the family tradition of the Buddhas. When a Buddha preaches the Dharma for a lifetime, it is as numerous as the sands of the Ganges River, and even Bodhisattvas and dragon palaces cannot fully record it. However, at the crucial moment of transmission, it ultimately reaches a state of wordlessness. How refined, unified, simple, and strict it is! Now, the transmission of the lamp has reached one thousand seven hundred wisdom-lives, and all the pregnancies of ancient and modern sages are closely related to the Buddhas of the past. And the next generation is one hundred and sixty-eight, the words of 'pearls turning and jade rolling' are flourishing, and one must be aware of this. Later generations will regard this as mere illusory clichés. Is the world lacking in such people? They neglect and discard it, no better than something placed in a corner of a wall. It's like someone having a son with ten thousand gold after several generations, but not knowing that his ancestor had the hidden virtue of a farmer. Alas! Like illusion, like emptiness, like wind, like foam, the face is right before you. This face is what all Buddhas have realized. One should know that illusion has no self-nature, illusion is free from discrimination, illusion has no inside, outside, or middle, illusion is free from coming and going, illusion is free from mind-consciousness, illusion has no boundaries, illusion is all Buddhas, and all Buddhas are illusion. Therefore, the Buddha attains all-knowing wisdom (complete understanding of all things and concepts), which is the Samadhi of all dharmas being like illusion. All dharmas also attain such Samadhi, manifesting and illuminating it day and night to show it to people. The swan is white, the crow is black, the pine is straight, the thorn is crooked. Does the Dharma deceive you? It's just that people do not understand the expedient means, and various views are rampant, deceiving themselves with mountains, rivers, and earth, deceiving themselves with form, emptiness, light, and darkness, deceiving themselves with good and evil, acceptance and rejection, deceiving themselves with the sacred and the mundane, purity and defilement. Once one deceives one's own mind, illusory karma will be accomplished, and what existence is there for an illusory realm? I often worry about scholars of scriptures, precepts, and treatises in recent times, who recklessly discuss the verses spoken by the Seven Buddhas, but do not see the translator. It's like a heavenly king bestowing a magnificent house but being unable to live in it, and instead questioning who the craftsman is. Being isolated, exposed, cold, and suffering, what is there to pity?'

Shakyamuni (Buddha's name)

牟尼佛

普集經云。菩薩于臘月八夜明星出時成佛。號天人師。遂起道樹。詣鹿野苑中為憍陳如等五人轉四諦法輪而論道果。說法住世四十九年。后告弟子摩訶大迦葉曰。吾以清凈法眼涅槃妙心。實相無相微妙正法。將付于汝。汝善護持。並來阿難副貳傳化無令斷絕。偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。復告迦葉曰。吾將金縷僧伽黎衣傳付于汝。轉授補處慈氏佛出世。勿令朽壞。

寶曇曰。學道者貴在乎入手。傳道者憂在乎授手。此古今師弟子之通患也。釋迦老子曰。我實成佛以來已經無量無數那由它劫。是大法本來如是也。正覺山前明星現時豁然悟道。與大地眾生同時成佛。是證斯言之實也。故如來於一切處成等正覺。諸佛眾生心中成等正覺。泥團微塵上成等正覺。鑊湯爐炭里成等正覺。歡喜煩惱處成等正覺。棒下成等正覺。喝下成等正覺。如是則謂非初心成正覺佛可乎。法華曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。如是則謂非最後成正覺佛可乎。大抵成佛非難。而能盡佛事業為難耳。是故謂之正法眼藏。惟佛自有亦得傳以授人。如轉輪王家太子受職。王以四大海水手灌其頂。類非它人所能。自一傳而至千萬傳。故道不可不審也。

西竺二十八祖

【現代漢語翻譯】現代漢語譯本牟尼佛（Muni Buddha）：

《普集經》記載，菩薩在臘月初八的夜晚，當啟明星出現時成佛，號為天人師（Teacher of Gods and Humans）。隨後在菩提樹下證悟，前往鹿野苑為憍陳如（Kaundinya）等五人轉四諦法輪（Turning the Wheel of Dharma of the Four Noble Truths），闡述證道的果位。說法住世四十九年後，告訴弟子摩訶迦葉（Mahakasyapa）說：『我將清凈法眼（Pure Dharma Eye）、涅槃妙心（Wonderful Mind of Nirvana）、實相無相（Reality of No-Form）的微妙正法（Subtle Right Dharma）交付給你。你好好守護，並讓阿難（Ananda）輔助你傳播教化，不要讓它斷絕。』偈語說：『法本是無法，無法也是法。如今交付無法時，法法又何曾是法？』又告訴迦葉說：『我將金縷僧伽黎衣（Kasaya Robe made of Golden Thread）傳付給你，轉授給補處慈氏佛（Maitreya Buddha）出世時，不要讓它朽壞。』

寶曇說：『學道的人貴在入門，傳道的人憂在授法。』這是古今師徒的通病。釋迦老子說：『我自從成佛以來，已經過了無量無數那由他劫（nayuta kalpas）。』這是大法本來如此。正覺山前，明星出現時豁然悟道，與大地眾生同時成佛，這是證實此言的實在。所以如來在一切處成等正覺（attaining perfect enlightenment），諸佛眾生心中成等正覺，泥團微塵上成等正覺，鑊湯爐炭里成等正覺，歡喜煩惱處成等正覺，棒下成等正覺，喝下成等正覺。這樣說來，難道不是初心成正覺佛嗎？《法華經》（Lotus Sutra）說：『大通智勝佛（Mahabhijna-jnanabhibhu Buddha），十劫坐在道場，佛法不現前，不得成佛道。』這樣說來，難道不是最後成正覺佛嗎？大抵成佛並非難事，而能窮盡佛的事業才難。所以稱之為正法眼藏（Treasury of the Eye of the True Dharma），只有佛自己擁有，也可以傳授給他人。如同轉輪王（Chakravartin）家的太子接受職位，國王用四大海水手灌其頂。類似這樣不是其他人所能做到的。從一傳到千萬傳。所以道不可不審慎啊。

西竺二十八祖（The Twenty-Eight Patriarchs of India）

【English Translation】 English version Muni Buddha:

The Pujijing (Universal Collection Sutra) says: 『The Bodhisattva attained Buddhahood on the eighth night of the twelfth month, when the morning star appeared, and was named the Teacher of Gods and Humans. Then, under the Bodhi tree, he went to the Deer Park to turn the Wheel of Dharma of the Four Noble Truths for Kaundinya and the other five, discussing the fruits of enlightenment. After teaching and residing in the world for forty-nine years, he told his disciple Mahakasyapa: 『I entrust to you the Pure Dharma Eye, the Wonderful Mind of Nirvana, the Subtle Right Dharma of Reality of No-Form. You must protect it well, and let Ananda assist you in propagating and transforming it, so that it will not be cut off.』 The verse says: 『Dharma is fundamentally no-dharma, no-dharma is also dharma. Now, when entrusting no-dharma, how has any dharma ever been dharma?』 He also told Kasyapa: 『I will pass on to you the Kasaya Robe made of Golden Thread, to be passed on to Maitreya Buddha when he appears in this world, do not let it decay.』

Bao Tan said: 『For those who study the Way, the important thing is to enter the path; for those who transmit the Way, the concern is in imparting the Dharma.』 This is a common problem for teachers and disciples throughout history. Shakya the Elder said: 『Since I attained Buddhahood, countless nayuta kalpas have passed.』 This is how the Great Dharma has always been. In front of Zhengjue Mountain, when the morning star appeared, he suddenly attained enlightenment, becoming a Buddha simultaneously with all beings on earth; this is the realization of these words. Therefore, the Tathagata attains perfect enlightenment everywhere, attains perfect enlightenment in the hearts of all Buddhas and beings, attains perfect enlightenment on lumps of mud and specks of dust, attains perfect enlightenment in cauldrons of boiling water and charcoal furnaces, attains perfect enlightenment in places of joy and vexation, attains perfect enlightenment under the stick, attains perfect enlightenment under the shout. In this way, can it not be said that one attains perfect enlightenment as a Buddha from the very beginning? The Lotus Sutra says: 『Mahabhijna-jnanabhibhu Buddha sat in the place of enlightenment for ten kalpas, but the Buddhadharma did not appear before him, and he could not attain the Buddha Way.』 In this way, can it not be said that one attains perfect enlightenment as a Buddha at the very end? Generally speaking, attaining Buddhahood is not difficult, but being able to exhaust the work of the Buddha is difficult. Therefore, it is called the Treasury of the Eye of the True Dharma, which only the Buddha possesses, and can also be transmitted to others. It is like when the prince of a Chakravartin receives his position, the king pours the water of the four great oceans over his head. Something like this cannot be done by others. From one transmission to ten thousand transmissions. Therefore, the Way must be carefully considered.

The Twenty-Eight Patriarchs of India

初祖迦葉尊者

祖在耆阇崛山賓缽羅窟睹勝光明即入三昧。以凈天眼觀見世尊于熙連河側入般涅槃。乃告其徒曰。如來涅槃也。何其駃哉。即至雙樹間悲戀號泣。佛于金棺內現雙趺。祖謂眾曰。佛已茶維。金剛舍利非我等事。如來弟子且莫涅槃。得神通者當赴結集。于賓缽羅窟時。阿難為漏未盡不得入會。后證阿羅漢果由是得入。祖曰。阿難多聞總持有大智慧。常隨如來梵行清凈。所聞佛法如水傳器無有遺余。佛所讚歎聦敏第一。宜可請彼結集法藏。大眾嘿然。祖告阿難曰。汝今宜宣修多羅藏。阿難聞語信受觀察眾心而說偈曰。比丘諸眷屬。離佛不莊嚴。猶如虛空中。眾星之無月。說是偈已禮眾僧足。即升法座而作是言。如是我聞一時佛住某處說某經教。乃至人天等作禮奉行。時祖問諸比丘。阿難所言不錯謬乎。皆曰不異世尊所說。祖乃告阿難言。我今年不久留。今將正法眼藏付囑于汝。汝善守護。聽吾偈曰。法法本來法。無法無非法。何於一法中。有法有不法。

寶曇曰。靈山異時得道者如市。何故教外別傳一事獨付飲光。我雖后出靈山而百萬人權衡重輕皆縣于吾手。飲光殆魯國儒生也。觀其事佛。既久聞道。甚至久滅意根。圓明瞭知不因心念。亦同時聞所未聞。惟其師資道同心眼相契。平時嘿相許

【現代漢語翻譯】現代漢語譯本：初祖迦葉尊者（Mahākāśyapa）：迦葉祖師在耆阇崛山（Grdhrakuta Mountain）的賓缽羅窟（Pippala Cave）中，看到殊勝的光明，隨即進入三昧（Samadhi）。以清凈的天眼觀察到世尊（釋迦牟尼佛）在熙連河（Hiranyavati River）邊入般涅槃（Parinirvana）。於是告訴他的弟子們說：『如來（Tathagata）涅槃了，多麼迅速啊！』隨即趕到雙樹（Sala Trees）之間，悲傷地哭泣。佛在金棺內顯現雙足。迦葉祖師對眾人說：『佛已經荼毗（火化）了，金剛舍利（Diamond Relic）不是我們所能處理的。如來的弟子們暫且不要涅槃，得到神通的人應當前去結集（編纂佛經）。』在賓缽羅窟的時候，阿難（Ananda）因為煩惱未盡，不能進入會場。後來證得阿羅漢果（Arhat），因此才得以進入。迦葉祖師說：『阿難多聞博學，總持一切，具有大智慧，常隨如來清凈修行，所聽聞的佛法如同水倒入容器，沒有遺漏。佛所讚歎他為聰敏第一。應該請他結集法藏（Dharma Pitaka）。』大眾默然不語。迦葉祖師告訴阿難說：『你現在應該宣說修多羅藏（Sutra Pitaka）。』阿難聽了這話，信受奉行，觀察眾人的心意而說偈語：『比丘（Bhiksu）和諸眷屬，離開佛就沒有莊嚴，猶如虛空中，眾星沒有月亮。』說完偈語后，禮拜眾僧的腳，隨即登上法座，說了這樣的話：『如是我聞，一時佛住在某處，說了某經教。』乃至人天等都作禮奉行。當時迦葉祖師問諸比丘：『阿難所說沒有錯謬嗎？』都說：『和世尊所說沒有差異。』迦葉祖師於是告訴阿難說：『我今年不久留於世間了，現在將正法眼藏（Saddharma-caksuh）付囑給你，你好好守護。聽我的偈語：法法本來法，無法無非法。何於一法中，有法有不法。』寶曇說：靈山（Vulture Peak）異時得道的人多如集市，為什麼教外別傳一事單獨付囑給飲光（迦葉尊者的別稱）？我雖然後出於靈山，但百萬人權衡輕重都取決於我。飲光大概是魯國的儒生吧。觀察他事奉佛，已經很久，聞道也很久，甚至很久滅除意根，圓滿明瞭知曉不因心念，也同時聽聞了前所未聞的。只是因為師資道同，心眼相契，平時默默地相互認可。

【English Translation】 English version: The First Patriarch, Venerable Mahākāśyapa: The Patriarch was in Pippala Cave on Grdhrakuta Mountain, where he saw an auspicious light and immediately entered Samadhi. With his pure divine eye, he observed that the World-Honored One (Shakyamuni Buddha) had entered Parinirvana on the bank of the Hiranyavati River. He then told his disciples, 'The Tathagata has entered Nirvana! How swift!' He immediately went to the Sala Trees, lamenting and weeping. The Buddha manifested his crossed legs within the golden coffin. The Patriarch said to the assembly, 'The Buddha has been cremated; the diamond relics are not for us to handle. Disciples of the Tathagata should not enter Nirvana yet. Those who have attained supernatural powers should attend the assembly.' At the time in Pippala Cave, Ananda was unable to enter the assembly because his outflows (kleshas) were not yet exhausted. Later, he attained the fruit of Arhatship and was thus able to enter. The Patriarch said, 'Ananda is learned and has great wisdom. He always follows the Tathagata in pure conduct. The Dharma he has heard from the Buddha is like water poured into a vessel, with nothing left behind. The Buddha praised him as the foremost in intelligence. It is appropriate to invite him to compile the Dharma Pitaka.' The assembly remained silent. The Patriarch told Ananda, 'You should now proclaim the Sutra Pitaka.' Upon hearing this, Ananda accepted it with faith and, observing the minds of the assembly, spoke the following verse: 'The Bhikshus and their retinues, without the Buddha, have no adornment, like the stars in the empty sky without the moon.' After reciting the verse, he bowed at the feet of the assembly and ascended the Dharma seat, saying, 'Thus have I heard: At one time, the Buddha was dwelling in such-and-such a place, teaching such-and-such a sutra.' And so on, until humans and devas made obeisance and practiced accordingly. At that time, the Patriarch asked the Bhikshus, 'Is what Ananda said without error?' They all said, 'It is no different from what the World-Honored One said.' The Patriarch then told Ananda, 'I will not remain in this world for long. Now I entrust the Saddharma-caksuh to you. Guard it well. Listen to my verse: Dharma is inherently Dharma. There is no non-Dharma. Why, within a single Dharma, is there Dharma and non-Dharma?' Bao Tan said: At Vulture Peak, those who attained the Way at different times were as numerous as in a marketplace. Why was this special transmission outside the teachings entrusted solely to Drinking Light (another name for Venerable Mahākāśyapa)? Although I came later than Vulture Peak, the weighing of importance by millions of people depends on me. Drinking Light is probably a Confucian scholar from the state of Lu. Observing his service to the Buddha, it has been for a long time; his hearing of the Way has also been for a long time; even his extinguishing of the root of consciousness has been for a long time. His perfect and clear understanding does not depend on thought, and he has also heard what he had never heard before. It is only because the teacher and disciple share the same path, and their minds and eyes are in harmony, that they silently acknowledge each other.

與者間不容髮。如是則飲光。佛目瞳子也。心竅穴也。頂骨髓也。拈花破顏實第二義。然而不可無此舉者。實欲人天共臨之。俾知大法付囑有在。且為後世的傳張本。如一菽之火其勢必至於燎原。後世子孫以其餘光燭天下。實二世之力也。此書不載拈花一事。或謂事見於付法藏傳而宗門統要因之有曰。世尊舉諸天所獻之花以示人。有曰世尊以青蓮花目顧視大眾。皆不在茲。愚恐異見邪說者指為實在舉目拈花處。錯將鶴唳誤作鶯啼。識者辨之。

二祖阿難尊者

祖于楞嚴會上辨見而降。得道結集而來。聞迦葉倒剎竿話。大有超詣。遂于恒河中流將入寂滅時。山河大地六種震動。雪山中有五百仙人。睹此瑞應蜚空而至。致禮祖足胡跪白言。我于長老當證佛法。愿垂大慈度脫我等。祖嘿然受請。即變殑伽河悉為金地。為諸仙眾說法。復念先所度者應當來集。須臾五百羅漢從空而下。為諸仙人出家受具。其眾中有商那和修者。住胎六十年。祖知是法器乃告之曰。昔如來以大法眼付大迦葉。而迦葉入定乃付於我。我今付汝當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。

寶曇曰。楞嚴七處徴心八還辨見。正為阿難設也。方其未入佛法。如野馬駒不受羈馽。世尊以王良造父之手善控制之。及其

【現代漢語翻譯】現代漢語譯本：參與其中的人之間，空間狹窄得容不下一根頭髮。就像這樣，飲光（迦葉，佛的大弟子）得到了佛的眼目瞳子（比喻佛法的核心）。心竅穴（比喻領悟的關鍵），頂骨髓（比喻至高的智慧）。拈花微笑實際上是第二義（方便之法），然而不能沒有這個舉動。實際上是想讓人天共同見證此事，使他們知道大法的付囑有所歸屬，並且為後世的傳承打下基礎。就像一棵小小的豆火，它的勢頭必定會發展到燎原的程度。後世子孫用它的餘光照亮天下，這實際上是兩代人的努力。這本書沒有記載拈花這件事，或許有人說這件事記載在《付法藏傳》中，而宗門統要也因此事而有所論述，說世尊拿起諸天所獻的花來向人們展示，又說世尊用青蓮花般的眼睛顧視大眾，這些都不在此處所說的拈花。我擔心那些異見邪說的人，會指認某個實際的舉目拈花之處，錯誤地將鶴的鳴叫當作黃鶯的啼叫。明智的人會辨別清楚。

二祖阿難尊者（佛陀十大弟子之一，多聞第一）

阿難尊者在《楞嚴經》的法會上辨明見性而證悟。得道后參與了佛經的結集。聽到迦葉尊者倒剎竿的公案，大有領悟和超越。於是在恒河中流將要進入寂滅時，山河大地發生六種震動。雪山中有五百仙人，看到這種瑞相，飛到空中而來，向阿難尊者致禮，胡跪著說：『我們要在長老這裡證得佛法，希望您能慈悲地度脫我們。』阿難尊者默默地接受了他們的請求，隨即把殑伽河（恒河的別稱）全部變成金地，為眾仙人說法。又想到先前所度化的人應當前來聚集，一會兒，五百羅漢從空中降下，為眾仙人出家受具足戒。他們之中有商那和修（人名，阿難尊者的弟子），在母胎中住了六十年。阿難尊者知道他是法器，就告訴他說：『過去如來將大法眼付囑給大迦葉（摩訶迦葉），而迦葉入定后又付囑給我。我現在付囑給你，你應當聽我的偈語：本來付有法，付了言無法。各各須自悟，悟了無無法。』

寶曇說：《楞嚴經》七處征心，八還辨見，正是為阿難尊者而設的。當他還沒有進入佛法時，就像一匹野馬，不受約束。世尊用王良造父（古代善於駕車的人）的手段，善於控制他。等到他...

【English Translation】 English version: Among those participating, the space is so narrow that a hair cannot pass through. It is like this that Yinguang (Kashyapa, Buddha's great disciple) obtained the Buddha's eye pupil (a metaphor for the core of the Buddha's Dharma). The heart's aperture (a metaphor for the key to understanding), the marrow of the skull (a metaphor for supreme wisdom). The flower-picking smile is actually the second meaning (expedient means), but this action cannot be without. In reality, it is intended for humans and devas to witness this event together, so that they know that the entrustment of the Great Dharma has a place to belong, and to lay the foundation for future transmission. Just like a small bean fire, its momentum will inevitably develop to the point of a prairie fire. Later generations use its remaining light to illuminate the world, which is actually the effort of two generations. This book does not record the flower-picking event, perhaps some say that this event is recorded in the Fu Fa Zang Zhuan, and the Zongmen Tongyao also has discussions on this matter because of this event, saying that the World Honored One picked up the flowers offered by the devas to show to the people, and also said that the World Honored One looked at the assembly with eyes like blue lotuses, these are not the flower-picking mentioned here. I am afraid that those with heterodox views and heresies will identify a real place of raising eyes and picking flowers, mistakenly taking the crane's cry as the nightingale's song. Those who know will distinguish clearly.

The Second Ancestor, Venerable Ananda (one of the ten great disciples of the Buddha, foremost in hearing)

Venerable Ananda realized the nature of seeing and attained enlightenment at the Dharma assembly of the Shurangama Sutra. After attaining enlightenment, he participated in the compilation of the Buddhist scriptures. Hearing the story of Venerable Kashyapa overturning the flagpole, he had great understanding and transcendence. Thus, when he was about to enter Nirvana in the middle of the Ganges River, the mountains, rivers, and earth shook in six ways. There were five hundred immortals in the Himalayas, seeing this auspicious sign, flying in the air and arriving, paying respects to Venerable Ananda's feet, kneeling and saying: 'We want to attain the Buddha's Dharma here with the Elder, we hope that you can compassionately deliver us.' Venerable Ananda silently accepted their request, and immediately transformed the Ganges River (another name for the Ganges River) entirely into golden land, speaking the Dharma for the immortals. He also thought that those he had previously converted should come to gather, and after a while, five hundred Arhats descended from the sky, ordaining the immortals and giving them the full precepts. Among them was Shanavasa (a person's name, Venerable Ananda's disciple), who stayed in the womb for sixty years. Venerable Ananda knew that he was a vessel of Dharma, and told him: 'In the past, the Tathagata entrusted the Dharma Eye to Mahakashyapa, and Kashyapa, after entering Samadhi, entrusted it to me. Now I entrust it to you, you should listen to my verse: Originally, there was Dharma to entrust, after entrusting, it is said there is no Dharma. Each must awaken on their own, after awakening, there is no non-Dharma.'

Bao Tan said: The Shurangama Sutra's seven places of questioning the mind and eight returns of discerning seeing are precisely for Venerable Ananda. When he had not yet entered the Buddha's Dharma, he was like a wild horse, unrestrained. The World Honored One used the means of Wang Liang and Zao Fu (ancient people skilled in driving chariots), skilled in controlling him. When he...

堂堂行九逵嚼嚙金勒。便有天閑十二氣象。大率渥洼之所產也。結集真聖者之事。多聞總持為一藏之扄鑰。慧目明智是大法之蓍龜。非文殊非飲光非阿難。雖神通第一未足以語此。從是畢奏則如來萬鈞之負睥睨於我矣。究其平生辛苦求道。遭佛呵譴懇切求哀涕淚悲泣者。非一至是則袒肩荷負亦不為泰矣。後世學者納足未穩而言已儘先師之道。俊哉。

三祖商那和修尊者

祖轉法輪。于摩突羅國青林降二火龍。尋至吒利國得優波掬多。因問曰。汝年幾邪。曰。我年十七。祖曰。汝身十七。性十七。曰。師發已白。為發白。心白邪。祖曰。我但發白非心白耳。掬多曰。我身十七非性十七也。祖知是法器乃告曰。昔如來以無上正法眼藏付囑迦葉。展轉相授而至於我。今付于汝勿令斷絕。偈曰。非法亦非心。無心亦無法。說是心法時。是法非心法。

四祖優波掬多尊者

祖制諸魔壘化導最多。每得一人則置一籌于石室。室縱十八肘。廣十二肘。充滿其間。最後得長者香眾出家求度。祖問曰。汝身出家。心出家。曰。我來出家。非為身心。祖曰。不為身心。復誰出家。曰。夫出家者無我我故。無我我故即心不生滅。心不生滅即是常道。諸佛亦常。心無形相其體亦然。祖曰。汝當大悟心自通達。宜具戒弘

道。汝父夢金日生汝。可名提多迦。如來以大法眼次第傳授而至於我。我今付汝。聽吾偈曰。心自本來心。本心非有法。有法有本心。非心非本法。

寶曇曰。千人排門不如一人㧞關。想見盈室之籌。香眾不在茲數也。古之所謂證果者。其賤如大地之土。得道者其貴如它山之玉。此言得道常少。證果常多也。或疑吾祖同產佛土。得一人如得玉之難。而東土之傳何其藉藉紛紛如是也。此無它。東士器勝然耳。雖然自其山川土地而觀之。則震旦于南洲之中又其杰者。是故達磨洞見始終只肩荷擔。不遠十萬里而至。六世之後骎骎方入于盛。其廣大博厚已不及古矣。而光明則過之。道因器傳。器與時異。而法固自若也。後世情竇日鑿。知見戶牖益開。求如掬多香眾之一言以為正法眼藏。不可得也。

五祖提多迦尊者

祖至中印度。彼國有八千大仙。彌遮迦為首。率眾瞻禮曰。昔與師同產梵天。我遇阿私陀仙授以仙法。師逢十力弟子修習禪那。自此根分殊涂已經六劫。祖曰。支離累劫誠哉不虛。今可舍邪歸正。彌遮迦曰。昔仙人授我記云。卻後六劫當遇同學獲無漏果。今茲相遇愿聽度脫。仙眾始生我慢。祖示神通。於是俱發心出家。乃告彌遮迦曰。昔如來以大法眼藏密付迦葉。展轉相授而至於我。今付與汝善

【現代漢語翻譯】現代漢語譯本：道（Dào，真理、道路）。你父親夢見金日而生下你，可以取名為提多迦（Dìduōjiā）。如來（Rúlái，佛陀的稱號）以大法眼（Dàfǎyǎn，正法眼藏的別稱）次第傳授，一直傳到我這裡。我現在傳給你。聽我的偈語：心自本來心，本心非有法。有法有本心，非心非本法。

寶曇（Bǎotán，人名）說：『千人排門不如一人拔關。』可以想像盈室的籌碼，香眾（xiāngzhòng，指信徒）不在這個數目之內。古時候所說的證果（zhèngguǒ，證得果位）的人，賤如大地上的泥土；得道（dédào，獲得真理）的人，貴如他山之玉。這句話是說得道的人常常很少，證果的人常常很多。有人懷疑說，吾祖（Wúzǔ，指達摩祖師）同產于佛土，得到一個人就像得到玉一樣困難，而東土（Dōngtǔ，指中國）的傳法怎麼會如此紛紛擾擾呢？這沒有別的，是東土的根器殊勝罷了。雖然從它的山川土地來看，震旦（Zhèndàn，中國的古稱）在南洲（Nánzhōu，指閻浮提）之中又是其中的佼佼者。因此，達磨（Dámó，菩提達摩的簡稱）洞見始終，只肩荷擔，不遠十萬里而來。六世之後，才漸漸進入興盛。它的廣大博厚已經不及古代了，而光明則超過了古代。道因器傳，器與時不同，而法本來就是這樣的。後世的情慾日益開鑿，知見的門戶日益打開。想要像掬多（Jūduō，人名）香眾的一句話作為正法眼藏（zhèngfǎyǎnzàng，佛法的精髓），是不可能得到的。

五祖提多迦尊者（Wǔzǔ Dìduōjiā Zūnzhě）

祖師（Zǔshī，指提多迦尊者）到達中印度。那個國家有八千大仙，彌遮迦（Mízhējiā）為首，率領大眾瞻仰禮拜說：『過去我和師父同生于梵天（Fàntiān，色界天的第一層），我遇到阿私陀仙（Āsītuóxiān）傳授我仙法，師父遇到十力（shílì，佛陀的十種力量）弟子修習禪那（chánnà，禪定）。從此根性分道揚鑣，已經過了六劫（liùjié，極長的時間）。』祖師說：『支離累劫，確實不虛。現在可以捨棄邪道，歸於正道。』彌遮迦說：『過去仙人授我記說：『卻後六劫，當遇到同學，獲得無漏果（wúlòuguǒ，沒有煩惱的果位）。』現在相遇，希望聽從您的度脫。』仙眾開始生起我慢。祖師顯示神通。於是都發心出家。於是告訴彌遮迦說：『過去如來（Rúlái，佛陀的稱號）以大法眼藏（Dàfǎyǎnzàng，佛法的精髓）秘密地交付給迦葉（Jiāyè，摩訶迦葉），輾轉相授，一直傳到我這裡。現在交付給你，好好』

【English Translation】 English version: The Way (Dào, Truth, Path). Your father dreamed of a golden sun and you were born. You can be named Dhitika (Dìduōjiā). The Tathagata (Rúlái, title of the Buddha) has successively transmitted the Great Dharma Eye (Dàfǎyǎn, another name for the Treasury of the Eye of the True Dharma), and it has reached me. Now I pass it on to you. Listen to my verse: 'The mind is originally the mind itself; the original mind is not a dharma. Having dharma, having the original mind, is neither mind nor original dharma.'

Bao Tan (Bǎotán, a person's name) said: 'A thousand people pushing at the gate is not as good as one person pulling the latch.' One can imagine the room full of counters; the number of incense followers (xiāngzhòng, referring to believers) is not within this number. Those who were said to have attained fruition (zhèngguǒ, attained the fruit of enlightenment) in ancient times were as cheap as the soil on the earth; those who attained the Way (dédào, attained the truth) were as precious as jade from another mountain. This saying means that those who attain the Way are often few, and those who attain fruition are often many. Someone may doubt that our Patriarch (Wúzǔ, referring to Bodhidharma) was born in the Buddha-land, and obtaining one person is as difficult as obtaining jade, but why is the transmission of the Dharma in the Eastern Land (Dōngtǔ, referring to China) so noisy and chaotic? There is no other reason, it is simply that the capacity of the Eastern Land is superior. Although, looking at its mountains and rivers, China (Zhèndàn, ancient name for China) is the outstanding one among the Southern Continent (Nánzhōu, referring to Jambudvipa). Therefore, Dharma (Dámó, abbreviation for Bodhidharma) saw the beginning and the end, and carried the burden on one shoulder, coming from ten thousand miles away. Only after six generations did it gradually enter prosperity. Its vastness and thickness are no longer comparable to ancient times, but its light surpasses it. The Way is transmitted through vessels, the vessels differ with the times, but the Dharma remains the same. In later generations, the emotional apertures are increasingly opened, and the windows of knowledge and views are increasingly opened. It is impossible to find a single word from Jukuta (Jūduō, a person's name) and his incense followers to be the Treasury of the Eye of the True Dharma (zhèngfǎyǎnzàng, the essence of the Buddha's teachings).'

The Fifth Patriarch, Venerable Dhitika (Wǔzǔ Dìduōjiā Zūnzhě)

The Patriarch (Zǔshī, referring to Venerable Dhitika) arrived in Central India. In that country, there were eight thousand great immortals, led by Micchaka (Mízhējiā), who led the assembly to pay homage and said: 'In the past, the master and I were born together in the Brahma Heaven (Fàntiān, the first layer of the Form Realm Heaven). I encountered the Immortal Asita (Āsītuóxiān) who taught me the immortal's methods, and the master encountered the disciple of the Ten Powers (shílì, the ten powers of the Buddha) who practiced dhyana (chánnà, meditation). Since then, our roots have diverged, and six kalpas (liùjié, extremely long time) have passed.' The Patriarch said: 'Separated for kalpas, it is indeed not false. Now you can abandon the heterodox path and return to the orthodox path.' Micchaka said: 'In the past, the immortal gave me a prophecy, saying: 'After six kalpas, you will meet a fellow student and attain the fruit of no outflows (wúlòuguǒ, the fruit of no afflictions).' Now that we have met, I wish to listen to your deliverance.' The assembly of immortals began to generate arrogance. The Patriarch displayed supernatural powers. Thereupon, they all resolved to renounce the household life. Then he said to Micchaka: 'In the past, the Tathagata (Rúlái, title of the Buddha) secretly entrusted the Treasury of the Eye of the True Dharma (Dàfǎyǎnzàng, the essence of the Buddha's teachings) to Kashyapa (Jiāyè, Mahakashyapa), who transmitted it in turn, and it has reached me. Now I entrust it to you, cherish it well.'

自流佈。而說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。

六祖彌遮迦尊者

祖至北天竺國。見雉堞上有金色祥雲。嘆曰。此道人氣也。必有大士為吾法嗣。入阛阓間。一人手執酒器逆而問曰。師何方而來。欲往何所。祖曰。從自心來。欲往無處。曰。識我手中物不。祖曰。此是觸器而負凈者。曰。師還識我否。祖曰。我即不識。識即非我。汝試稱名當示本因。彼說偈曰。我從無量劫至於生此國。本姓頗羅墮。名字婆須蜜。祖曰。我師說世尊游北印度語阿難云。此國吾滅三百年。有聖人婆須蜜為第七祖。彼置器。禮師側立。敘夙因記別。符師之說。即與披剃具戒。乃告之曰。正法眼藏之傳其來久矣。今付于汝勿令斷絕。偈曰。無心無可得。說得不名法。若了心非心。始解心心法。

七祖婆須蜜尊者

祖至迦摩羅國廣興佛事。法座前忽有智者自稱我名佛陀難提。今與師論義。祖曰。仁者。論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽伏。曰。我願求道沾甘露味。遂與具戒。復告之曰。如來正法眼藏我今付汝。當自護持。偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。

寶曇曰。證與悟二事耳。生死心絕。悟也。絕後再蘇。證也。維摩

【現代漢語翻譯】現代漢語譯本：自此流傳開來。並說了偈語：通達本來的佛法心，就沒有法，也沒有非法。領悟了和未領悟一樣，無心也就沒有法。六祖彌遮迦尊者（Mijiajia Zunzhe）：祖師到達北天竺國（Bei Tianzhuguo），看見城墻上有金色的祥雲，感嘆道：『這是有道之人的氣息啊，必定有大德之人作為我的法嗣。』進入街市之間，一人拿著酒器迎面而來，問道：『師父從哪裡來？想要去哪裡？』祖師說：『從自心而來，想要去無處。』那人說：『認識我手中的東西嗎？』祖師說：『這是接觸過酒器而沾染污穢的東西。』那人說：『師父還認識我嗎？』祖師說：『我不認識，如果認識就不是我了。你試著說出名字，我當告訴你本來的因緣。』那人說了偈語：『我從無量劫（Wuliangjie）以來，降生到這個國家，本姓頗羅墮（Paluoduo），名字叫婆須蜜（Posumi）。』祖師說：『我的老師說世尊（Shizun）遊歷北印度（Bei Yindu）時告訴阿難（Anan）說：這個國家我滅度三百年後，會有聖人婆須蜜（Posumi）作為第七祖。』那人放下酒器，恭敬地站在祖師旁邊，敘述了過去的因緣，與老師的說法相符。祖師就為他剃度，授具足戒。於是告訴他說：『正法眼藏（Zhengfayanzang）的傳承由來已久，現在交付給你，不要讓它斷絕。』偈語說：『無心就無可得，說出來的就不是法。如果明白了心不是心，才瞭解心即是法。』七祖婆須蜜尊者（Posumi Zunzhe）：祖師到達迦摩羅國（Jiamaluoguo），廣泛地興辦佛事。法座前忽然有一位智者自稱名叫佛陀難提（Fotuonanti），現在要和師父辯論佛法。祖師說：『仁者，辯論就不是真義，真義就不能辯論。如果想要辯論，最終也不是真義的辯論。』難提（Nanti）知道祖師的義理勝過自己，心中就欽佩信服。說：『我願意求道，沾染甘露的滋味。』於是祖師為他授具足戒。又告訴他說：『如來正法眼藏（Rulaizhengfayanzang）我現在交付給你，應當自己守護保持。』偈語說：『心如同虛空界（Xukongjie），所示現的也等同虛空法（Xukongfa）。證悟到虛空的時候，就沒有是，也沒有非法。』寶曇（Baotan）說：證和悟是兩件事。生死心斷絕，是悟。斷絕後再復甦，是證。維摩（Weimo）...

【English Translation】 English version: It has been circulating since then. And said the verse: Understanding the original Dharma mind, there is no Dharma, nor non-Dharma. Enlightenment is the same as non-enlightenment, no mind also means no Dharma. The Sixth Patriarch, Venerable Mijiajia: The Patriarch arrived in North India (Bei Tianzhuguo) and saw golden auspicious clouds on the city walls. He sighed, 'This is the aura of a person of the Way. Surely there will be a great person as my Dharma successor.' Entering the marketplace, a person holding a wine vessel came towards him and asked, 'Master, where do you come from? Where do you want to go?' The Patriarch said, 'I come from my own mind, and I want to go nowhere.' The person said, 'Do you recognize what is in my hand?' The Patriarch said, 'This is something that has touched a wine vessel and is tainted with impurity.' The person said, 'Do you recognize me, Master?' The Patriarch said, 'I do not recognize you; if I recognized you, it would not be me. Try to say your name, and I will tell you the original cause.' The person said the verse: 'From countless kalpas (Wuliangjie) until I was born in this country, my original surname is Paluoduo, and my name is Posumi.' The Patriarch said, 'My teacher said that when the World Honored One (Shizun) traveled in North India (Bei Yindu), he told Ananda (Anan), 'Three hundred years after my extinction in this country, there will be a sage named Posumi as the Seventh Patriarch.'' The person put down the wine vessel, stood respectfully beside the Patriarch, and recounted his past causes, which matched the teacher's words. The Patriarch then shaved his head and gave him the complete precepts. Then he told him, 'The transmission of the Right Dharma Eye Treasury (Zhengfayanzang) has been long in coming. Now I entrust it to you; do not let it be cut off.' The verse says, 'With no mind, there is nothing to be gained; what is spoken is not the Dharma. If you understand that the mind is not the mind, then you will understand that the mind is the Dharma.' The Seventh Patriarch, Venerable Posumi: The Patriarch arrived in Kamara (Jiamaluoguo) and widely promoted Buddhist affairs. Suddenly, in front of the Dharma seat, a wise man calling himself Buddhanandi (Fotuonanti) said, 'I will now debate the Dharma with the Master.' The Patriarch said, 'Benevolent one, debate is not the true meaning; the true meaning cannot be debated. If you want to debate, it will ultimately not be a debate of the true meaning.' Nandi (Nanti) knew that the Patriarch's meaning surpassed his own, and his heart was filled with admiration and conviction. He said, 'I wish to seek the Way and be touched by the taste of nectar.' Thereupon, the Patriarch gave him the complete precepts. He further told him, 'I now entrust the Tathagata's Right Dharma Eye Treasury (Rulaizhengfayanzang) to you; you should protect and maintain it yourself.' The verse says, 'The mind is like the realm of empty space (Xukongjie), and what is shown is also equal to the Dharma of empty space (Xukongfa). When one realizes emptiness, there is neither 'is' nor 'is not.' Baotan said: 'Realization and enlightenment are two different things. The severance of the mind of birth and death is enlightenment. The revival after severance is realization.' Vimalakirti (Weimo)...

詰曰。亦不滅受而取證。是此證也。傳法偈皆諸祖命脈。具擇法眼者所宜志之。無法無心。無心無法。大略不過是數語人。徒見其枯槁淡薄略無旨味如嚼蠟然。殊不知如綿包蒺䔧。當面一擲則有洞胸碎首之患。舍是則何以為證語哉。

八祖佛陀難提尊者

祖至提伽國城毗舍羅家。見舍白光上騰。謂其徒曰。此家當有聖人。口無言說。不行四衢。真大乘器。言訖長者出致禮。問何所須。祖曰。我求侍者。長者曰。我有一子名伏䭾蜜多。年已五十。未嘗言履。祖曰。如汝所說。真吾弟子。蜜多遽起禮拜。曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。祖答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。蜜多聞已便行七步。遂出家具戒。復告之曰。我今以如來正法眼藏付囑于汝。勿令斷絕。偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。

九祖伏䭾密多尊者

祖至中印度。有長者香蓋攜一子瞻禮祖。曰。此子處胎六十年。因號難生。嘗會仙者。謂此子非凡。當爲法器。今遇尊者。愿以出家。易名脅。尊者及落髮授戒。祥光燭坐感舍利三七粒現前。自此精進忘疲。既而師告之曰。如來大法眼藏今付于汝。汝護念

【現代漢語翻譯】現代漢語譯本：問：即使不滅除受（vedanā，感受），也能取得證悟嗎？這個證悟是什麼呢？傳法偈是歷代祖師的命脈，具備擇法眼的人應該牢記。『無法無心，無心無法』，大體不過是幾句空話罷了。人們只看到它的枯燥淡薄，好像沒什麼意味，像嚼蠟一樣。卻不知道它像棉花包裹著蒺藜（jílí，一種帶刺的植物），當面一擲，就有洞穿胸膛、粉碎頭顱的危險。捨棄這些，又用什麼來作為證悟的憑證呢？

第八祖佛陀難提尊者（Buddhanandi）：祖師來到提伽國（Tiga）的毗舍羅（Visala）家，看見舍宅上有白色光芒升騰，對他的弟子說：『這家應當有聖人出現，他沉默寡言，不愛在街市上行走，是真正的大乘根器。』說完，長者出來致禮，問有什麼需要。祖師說：『我求一位侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhamitra），年紀已經五十歲了，卻從未說過話，走過路。』祖師說：『像你所說的，真是我的弟子。』伏䭾蜜多立刻起身禮拜，說：『父母不是我最親近的人，誰才是最親近的人？諸佛不是我的道，誰才是真正的道？』祖師回答說：『你說言語與心親近，父母是不能相比的。你說行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本性並不相似。想要認識你的本心，就既不要執著于結合，也不要執著于分離。』伏䭾蜜多聽后便走了七步，於是捨棄家業，接受具足戒。祖師又告訴他說：『我現在將如來正法眼藏（Tathāgata-saddharma-cakṣus）付囑給你，不要讓它斷絕。』偈語說：『虛空沒有內外之分，心法也是如此。如果了達虛空的道理，就是通達真如的理體。』

第九祖伏䭾蜜多尊者（Buddhamitra）：祖師來到中印度，有位長者香蓋（Xianggai）帶著一個兒子來瞻禮祖師，說：『這個孩子在母胎中待了六十年，因此名叫難生（Nansheng）。曾經遇到仙人，說這個孩子不是凡人，應當成為法器。現在遇到尊者，希望讓他出家，改名叫脅（Xie）。』尊者為他剃度授戒，祥瑞的光芒照亮座位，感應到舍利（śarīra）三七粒顯現。從此精進修行，忘記疲勞。之後，祖師告訴他說：『如來大法眼藏（Tathāgata-mahā-dharma-cakṣus）現在交付給你，你要守護它。』

【English Translation】 English version: Question: Is it possible to attain enlightenment without extinguishing vedanā (feeling)? What is this enlightenment? The transmission verses are the lifeblood of all patriarchs, and those with the eye of discernment should remember them well. 'No Dharma, no mind; no mind, no Dharma' are, for the most part, just empty words. People only see their dryness and blandness, as if they have no flavor, like chewing wax. Little do they know that they are like cotton wrapping tribulus (a thorny plant); when thrown in the face, they can cause the danger of piercing the chest and shattering the head. If we abandon these, what can we use as evidence of enlightenment?

The Eighth Patriarch, Venerable Buddhanandi: The Patriarch arrived at the house of Visala in the city of Tiga and saw a white light rising above the house. He said to his disciples, 'A sage should appear in this house. He is taciturn, does not like to walk in the streets, and is a true vessel of the Mahayana.' After speaking, the elder came out to pay his respects and asked what he needed. The Patriarch said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra, who is already fifty years old but has never spoken or walked.' The Patriarch said, 'As you say, he is truly my disciple.' Buddhamitra immediately got up, bowed, and said, 'Parents are not my closest relatives; who is the closest? The Buddhas are not my path; who is the true path?' The Patriarch replied, 'You say that speech is close to the mind; parents cannot compare. You say that action is in harmony with the path; the mind of the Buddhas is the path. Seeking a Buddha with form externally is not similar to your true nature. If you want to know your original mind, do not cling to either union or separation.' After hearing this, Buddhamitra took seven steps and then abandoned his family to receive the full precepts. The Patriarch then told him, 'I now entrust the Tathāgata-saddharma-cakṣus (Treasury of the Eye of the True Dharma of the Thus Come One) to you; do not let it be cut off.' The verse says, 'Emptiness has no inside or outside; the Dharma of the mind is also like this. If you understand the principle of emptiness, you will attain the truth of Suchness.'

The Ninth Patriarch, Venerable Buddhamitra: The Patriarch arrived in Central India. An elder named Xianggai brought a son to pay respects to the Patriarch, saying, 'This child stayed in the womb for sixty years, so he is named Nansheng. He once met an immortal who said that this child is not ordinary and should become a vessel of the Dharma. Now that we have met the Venerable One, I hope he can become a monk and be renamed Xie.' The Patriarch shaved his head and gave him the precepts. Auspicious light illuminated the seat, and śarīra (relics) manifested in the amount of three times seven. From then on, he practiced diligently, forgetting fatigue. Afterward, the Patriarch told him, 'The Tathāgata-mahā-dharma-cakṣus (Treasury of the Great Dharma Eye of the Thus Come One) is now entrusted to you; you must protect it.'

之。偈曰。真理本無名。因名顯其理。受得真實法。非真亦非偽。

十祖脅尊者

祖至華氏國憩一樹下。右手指地謂眾曰。此地變金色當有聖人入會。言訖地變金色。有長者富那夜奢合掌前立。祖問曰。汝從何來。奢曰。我心非往。祖曰。汝何處住。曰。我心非止。祖曰。汝不定邪。曰。諸佛亦然。祖曰。汝非諸佛。曰。諸佛亦非。祖說偈云。此地變金色。預知于聖至。當坐菩提樹。覺華而成已。奢亦說偈云。師坐金色地。常說真實義。回光而照我。令入三摩諦。祖即與具戒。乃告之曰。如來正法眼藏今付于汝。善自念之。偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。

寶曇曰。一坐五十年。不履不言。非𥨊非覺。吾知其在哆哆啝啝中也猶或可能。至跳下繩床。東西各行七步。作大獅子吼。不可得而能也。釋迦老子至今才第二人住胎六十年。吾知其以法為身。以空為座。忍為宮殿。慈為父。悲為母。行為同住。愿為出生。雖摩耶腹中不過如是。如是之說謂之鈍置。古人要識渠儂。他家自有正法眼在。

十一祖富那夜奢尊者

祖至波羅奈國。有馬鳴大士迎而問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。曰。佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。

【現代漢語翻譯】之。偈曰：真理本來沒有名稱，因為有了名稱才顯示出它的道理。領受到真實的佛法，就既不是真也不是假。

第十祖脅尊者（Arhat Parsva）：

祖師來到華氏國，在一棵樹下休息。他用右手指著地面，對眾人說：『這塊土地變成金色，當有聖人來參加法會。』說完，地面就變成了金色。有一位長者名叫富那夜奢（Punayasas），合掌站在祖師面前。祖師問道：『你從哪裡來？』富那夜奢回答說：『我的心沒有來處。』祖師問道：『你住在哪裡？』他說：『我的心沒有止處。』祖師問道：『你沒有定處嗎？』他說：『諸佛也是這樣。』祖師說：『你不是諸佛。』他說：『諸佛也不是。』祖師說了偈語：『這塊土地變成金色，預先知道有聖人會到來。他將坐在菩提樹下，覺悟之花已經成就。』富那夜奢也說了偈語：『老師坐在金色的土地上，常常宣說真實的意義。回過頭來照耀我，使我進入三摩地（Samadhi，禪定）。』祖師就為他授了具足戒，然後告訴他說：『如來正法眼藏（Tathagata's Right Dharma Eye Treasury）現在交付給你，好好守護它。』祖師說了偈語：『真體本來就是真，因為真才說有道理。領悟到真真的佛法，就沒有行為也沒有止息。』

寶曇禪師說：『一坐五十年，不走動也不說話，不是昏昧也不是覺悟。我知道他可能在哆哆啝啝（形容含糊不清）之中。至於跳下繩床，東西各走七步，發出大獅子吼，是不可能做到的。釋迦老子至今才第二個人，在母胎中住了六十年。我知道他是以法為身，以空為座，以忍為宮殿，以慈為父，以悲為母，以行為同住，以愿為出生。即使在摩耶夫人的腹中也不過如此。』這樣說就是鈍置。古人要認識他，他家自有正法眼在。

第十一祖富那夜奢尊者（Punayasas）：

祖師來到波羅奈國（Varanasi）。有馬鳴大士（Asvaghosa）迎接他並問道：『我想認識佛，哪個才是佛？』祖師說：『你想認識佛，不認識的就是。』馬鳴大士說：『佛既然不認識，怎麼知道是佛呢？』祖師說：『既然不認識佛，怎麼知道不是佛呢？』

【English Translation】 It is said in the verse: 'True reality originally has no name; its principle is revealed because of the name. Receiving the true Dharma, it is neither true nor false.'

The Tenth Patriarch, Arhat Parsva:

The Patriarch arrived in the country of Hwa and rested under a tree. He pointed to the ground with his right finger and said to the assembly, 'This ground will turn golden, and a sage will come to join the assembly.' As soon as he finished speaking, the ground turned golden. An elder named Punayasas, with his palms together, stood before the Patriarch. The Patriarch asked, 'Where do you come from?' Punayasas replied, 'My mind does not go.' The Patriarch asked, 'Where do you dwell?' He said, 'My mind does not stop.' The Patriarch asked, 'Are you without a fixed abode?' He said, 'All Buddhas are like this.' The Patriarch said, 'You are not all Buddhas.' He said, 'All Buddhas are not.' The Patriarch spoke a verse: 'This ground turns golden, foreknowing the arrival of a sage. He will sit under the Bodhi tree, the flower of enlightenment already accomplished.' Punayasas also spoke a verse: 'The teacher sits on golden ground, constantly speaking the true meaning. Turning the light to shine on me, causing me to enter Samadhi.' The Patriarch then gave him the complete precepts and told him, 'The Tathagata's Right Dharma Eye Treasury is now entrusted to you. Cherish it well.' The Patriarch spoke a verse: 'The true essence is naturally true; because of the true, there is reason to speak. Understanding the truly true Dharma, there is neither action nor cessation.'

Zen Master Baotan said: 'Sitting for fifty years, not walking or speaking, neither confused nor enlightened. I know that he may be in a state of 'dodo hehe' (describing vagueness). As for jumping off the rope bed, walking seven steps east and west, and roaring like a great lion, it is impossible to do. Shakya the Old Man is only the second person to have stayed in the womb for sixty years. I know that he takes the Dharma as his body, emptiness as his seat, patience as his palace, kindness as his father, compassion as his mother, action as his companion, and vows as his birth. Even in Maya's womb, it is only like this.' To say this is to be dull. The ancients wanted to recognize him; his family has the Right Dharma Eye.

The Eleventh Patriarch, Punayasas:

The Patriarch arrived in Varanasi. The great scholar Asvaghosa greeted him and asked, 'I want to recognize the Buddha; which one is it?' The Patriarch said, 'If you want to recognize the Buddha, the one who does not recognize is it.' Asvaghosa said, 'Since the Buddha is not recognized, how can one know it is the Buddha?' The Patriarch said, 'Since you do not recognize the Buddha, how do you know it is not the Buddha?'

彼曰。此是鋸義。祖曰。彼是木義。祖曰。鋸義者何。曰。與師平出。曰木義者何。祖曰。汝被我解。馬鳴豁然有省。稽首求度。乃云。昔如來記云。吾滅后六百年。有賢者馬鳴于波羅奈國摧伏異道。度人無量。繼傳吾化。今正是時。當以如來大法眼藏付囑于汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。

十二祖馬鳴尊者

祖至華氏國轉妙法輪。有老人仆地。祖謂眾曰。此非庸流。當有異相。言訖不見。變為金人從地而出。復化為女子與尊者說偈。又化為金龍奮發威神。復化作小蟲潛身座下盜法。尊者一一摧伏之。遂複本形悔謝。祖問曰。汝名誰邪。眷屬多少。曰。我名迦毗摩羅。眷屬極多。祖曰。汝盡神力變化若何。曰。我化巨海極為小事。祖曰。汝化性海得不。曰。何謂性海我未嘗知。祖為說性海云。山河大地皆依建立。三昧六通由茲發現。彼聞與徒眾俱求剃度。祖召五百羅漢與具戒。復告之曰。如來大法眼藏今當付汝。聽吾偈曰。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。

十三祖迦毗摩羅尊者

祖至西印度。太子云自在迎至石窟。行數里逢大蟒繞身。與受三皈而去。將至石窟。有老人先為蟒者素服前謝。因問曰。此山更有何人。曰。去十里有樹蔭

【現代漢語翻譯】現代漢語譯本：彼（指馬鳴）說：『這是鋸子的含義。』祖師（指十二祖）說：『那是木頭的含義。』祖師說：『鋸子的含義是什麼？』馬鳴說：『與師傅平分而出。』祖師說：『木頭的含義是什麼？』祖師說：『你會被我解開。』馬鳴豁然開悟，稽首請求度化，於是說：『過去如來曾預言說：我滅度后六百年，會有賢者馬鳴在波羅奈國摧伏異端，度化無量眾生，繼承傳揚我的教化。現在正是時候。應當將如來大法眼藏付囑給你。』隨即說偈語：『迷惑與覺悟如隱沒與顯現，光明與黑暗不相分離。現在付囑隱顯之法，非一亦非二。』十二祖馬鳴尊者祖師到達華氏國，轉動微妙法輪。有一位老人仆倒在地。祖師對眾人說：『此人並非庸俗之輩，當有奇異之相。』說完就不見了，變為金人從地而出，又化為女子與尊者說偈語，又化為金龍奮發威神，又化作小蟲潛身座下盜法。尊者一一摧伏他們，於是恢復本來的形狀，懺悔謝罪。祖師問道：『你叫什麼名字？眷屬有多少？』回答說：『我名叫迦毗摩羅（Kapimala），眷屬極多。』祖師說：『你盡你的神力變化如何？』回答說：『我變化巨海，是極為小的事情。』祖師說：『你能變化性海嗎？』回答說：『什麼是性海？我未曾知道。』祖師為他說性海，說：『山河大地都依它建立，三昧六通由此發現。』迦毗摩羅聽后與徒眾都請求剃度。祖師召集五百羅漢為他們授具足戒，又告訴他們說：『如來大法眼藏現在應當付給你們。聽我的偈語：隱顯即是本法，明暗原本不二。現在付囑悟了之法，非取亦非離。』十三祖迦毗摩羅尊者（Kapimala）祖師到達西印度。太子云自在迎接祖師到石窟。走了幾里路，遇到大蟒蛇纏繞身體，祖師為它授三皈依后離去。將要到達石窟時，有一位老人，先前就是那條蟒蛇，穿著素服前來謝罪。於是問道：『這座山中還有什麼人嗎？』回答說：『離這裡十里路，有一片樹蔭。』

【English Translation】 English version: He (referring to Asvaghosa) said, 'This is the meaning of the saw.' The Patriarch (referring to the Twelfth Patriarch) said, 'That is the meaning of the wood.' The Patriarch said, 'What is the meaning of the saw?' Asvaghosa said, 'To be divided equally with the master.' The Patriarch said, 'What is the meaning of the wood?' The Patriarch said, 'You will be unraveled by me.' Asvaghosa suddenly awakened, prostrated and requested to be saved, and then said, 'In the past, the Tathagata prophesied, saying: Six hundred years after my extinction, there will be a wise man named Asvaghosa in the country of Varanasi who will subdue heretical paths, save countless beings, and inherit and propagate my teachings. Now is the time. The Tathagata's Great Dharma Eye Treasury should be entrusted to you.' Then he spoke a verse: 'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I entrust the Dharma of concealment and manifestation, neither one nor two.' The Twelfth Patriarch, Venerable Asvaghosa The Patriarch arrived in the country of Hwa-shih and turned the wonderful Dharma wheel. An old man fell to the ground. The Patriarch said to the assembly, 'This person is not an ordinary person, he should have extraordinary signs.' After saying that, he disappeared and transformed into a golden man emerging from the ground, then transformed into a woman speaking verses to the Venerable, then transformed into a golden dragon displaying majestic power, and then transformed into a small insect hiding under the seat to steal the Dharma. The Venerable subdued them one by one, and then they restored their original forms and repented and apologized. The Patriarch asked, 'What is your name? How many are your dependents?' He replied, 'My name is Kapimala, and I have many dependents.' The Patriarch said, 'What can you transform with all your divine power?' He replied, 'Transforming a giant sea is a very small matter.' The Patriarch said, 'Can you transform the nature-sea?' He replied, 'What is the nature-sea? I have never known it.' The Patriarch explained the nature-sea to him, saying, 'Mountains, rivers, and the great earth are all established upon it, and samadhi and the six supernatural powers arise from it.' After hearing this, Kapimala and his followers all requested ordination. The Patriarch summoned five hundred Arhats to give them the full precepts, and then told them, 'The Tathagata's Great Dharma Eye Treasury should now be entrusted to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma, light and darkness are originally not two. Now I entrust the Dharma of enlightenment, neither taking nor leaving.' The Thirteenth Patriarch, Venerable Kapimala The Patriarch arrived in West India. Prince Cloud-Free welcomed the Patriarch to the stone cave. After walking several miles, they encountered a large python coiling around his body. The Patriarch gave it the Three Refuges and left. As they were about to reach the stone cave, an old man, who was previously the python, came forward in plain clothes to apologize. Then he asked, 'Is there anyone else in this mountain?' He replied, 'Ten miles from here, there is a shady grove.'

覆五百大龍。其樹王名龍樹。常為龍眾說法。祖至。樹王出迎曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。彼嘿唸曰。此師得訣定性明道眼。不是大聖繼真乘不。祖曰。汝雖心語。吾以意知。但辦出家。何慮不聖。彼聞誨謝。與五百眷屬俱授具戒。復告之曰。今以如來大法眼藏付囑于汝。當自護念。偈曰。非隱非顯法。說得真實際。悟此隱顯法。非愚亦非智。

十四祖龍樹尊者

祖至南印度。彼國人多信福業不信佛性。遂于座上現自在身如滿月輪。一眾唯聞法音不睹師相。彼眾有長者迦那提婆謂眾曰。識此相不。皆曰目所未睹安能辨哉。婆曰。尊者現佛體性以示我等。何以知之。蓋以無相三昧形如滿月。佛性之義廓然虛明。言訖輪相即隱復居本座。說偈曰。身現滿月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞已頓悟無生。悉求具戒。先有外道五千餘人作大幻術。皆宗仰祖風。即化之歸正。造大智度論。中論。十二門論。垂之當世。乃告上首迦那提婆曰。如來大法眼藏今當付汝。偈曰。為明隱顯法。方說解脫理。於法心不證。無嗔亦無喜。

寶曇曰。馬鳴宗一百洛叉造摩訶衍論。而龍猛釋之。又造大智度等諸論垂之當世。何其妙密如是。至持赤幡曳僧伽黎入

【現代漢語翻譯】現代漢語譯本：覆蓋五百條大龍。那裡的樹王名叫龍樹（Nagarjuna，樹的名字，也指第十四祖）。他經常為龍眾說法。祖師（指某位禪宗祖師）到達后，龍樹王出來迎接說：『深山孤寂，是龍和蟒蛇居住的地方，大德至尊，為何屈尊降臨？』祖師說：『我不是至尊，是來拜訪賢者的。』龍樹王心裡默唸道：『這位禪師得到了心法，已經明瞭自性，開悟了道眼，莫非是大聖人來繼承真正的佛法？』祖師說：『你雖然在心裡說，但我用心就能知道。只要肯出家，何必擔心不能成聖？』龍樹王聽了教誨，表示感謝，與五百眷屬一起受了具足戒。又告訴他們說：『現在我將如來的大法眼藏交付給你，應當好好守護。』並說了偈語：『非隱非顯的法，說的是真正的實際。悟到這隱顯之法，就既非愚癡也非智慧。』第十四祖龍樹尊者（Nagarjuna）祖師到達南印度。那裡的人大多相信修福業，不相信佛性。於是祖師在座位上顯現自在之身，如滿月輪。大眾只聽到法音，卻看不到祖師的相貌。大眾中有一位長者名叫迦那提婆（Kanadeva）對大家說：『你們認識這個相嗎？』大家都說：『眼睛沒有看到過，怎麼能辨認呢？』迦那提婆說：『尊者顯現佛的體性來給我們看。怎麼知道的呢？因為無相三昧的形狀就像滿月，佛性的意義廓然虛明。』說完，滿月輪相就消失了，祖師又回到原來的座位。說了偈語：『身體顯現滿月相，用來表示諸佛的體性。說法沒有固定的形狀，用來說明不是聲音和色相。』大眾聽了之後，頓時領悟了無生之理，都請求受具足戒。先前有五千多外道，會使用大的幻術，都敬仰祖師的風範，於是都歸正了。龍樹尊者造了《大智度論》（Mahaprajnaparamita-sastra），《中論》（Madhyamaka-karika），《十二門論》（Dvadasanikaya-sastra），流傳於當世。於是告訴他的首座弟子迦那提婆說：『如來的大法眼藏現在交付給你。』並說了偈語：『爲了闡明隱顯之法，才說解脫的道理。對於法，心中沒有證悟，就沒有嗔恨也沒有喜悅。』寶曇說：馬鳴（Asvaghosa）宗師用一百洛叉造了《摩訶衍論》（Mahayana-sraddhotpada-sastra），而龍猛（Nagarjuna）解釋了它。又造了《大智度論》等各種論著流傳於當世。是多麼的精妙深奧啊！至於拿著赤幡，拖著僧伽黎（Samghati）進入...

【English Translation】 English version: Covering five hundred great dragons. The king of the trees there is named Nagarjuna (Nagarjuna, the name of the tree, also refers to the Fourteenth Patriarch). He often preaches the Dharma to the dragon assembly. When the Patriarch (referring to a certain Zen Patriarch) arrived, the tree king Nagarjuna came out to greet him, saying, 'The deep mountains are desolate, inhabited by dragons and pythons. Great virtuous and supreme one, why do you condescend to descend?' The Patriarch said, 'I am not the supreme one, but I have come to visit the wise.' Nagarjuna thought to himself, 'This Zen master has obtained the secret, has understood his own nature, and has opened the eye of the Tao. Could it be a great sage who has come to inherit the true Dharma?' The Patriarch said, 'Although you speak in your heart, I can know it with my mind. As long as you are willing to renounce the world, why worry about not becoming a saint?' Nagarjuna, hearing this teaching, expressed his gratitude and, together with his five hundred dependents, received the full precepts. He then told them, 'Now I entrust the treasury of the great Dharma eye of the Tathagata to you, and you should protect it well.' And he spoke a verse: 'The Dharma that is neither hidden nor revealed speaks of the true reality. To awaken to this hidden and revealed Dharma is neither foolish nor wise.' The Fourteenth Patriarch, the Venerable Nagarjuna (Nagarjuna) The Patriarch arrived in South India. The people there mostly believed in cultivating meritorious deeds but did not believe in Buddha-nature. Therefore, the Patriarch manifested a body of freedom on the seat, like a full moon wheel. The assembly only heard the Dharma sound but could not see the Patriarch's appearance. Among the assembly, there was an elder named Kanadeva (Kanadeva) who said to everyone, 'Do you recognize this form?' Everyone said, 'Our eyes have never seen it, how can we recognize it?' Kanadeva said, 'The Venerable one is manifesting the essence of the Buddha to show us. How do we know this? Because the shape of the Samadhi of No-Form is like a full moon, and the meaning of Buddha-nature is vast and clear.' After speaking, the full moon wheel disappeared, and the Patriarch returned to his original seat. He spoke a verse: 'The body manifests the form of a full moon to represent the essence of all Buddhas. Preaching the Dharma has no fixed form, to explain that it is not sound and form.' After hearing this, the assembly suddenly realized the principle of non-birth and all requested to receive the full precepts. Previously, there were more than five thousand heretics who could use great illusions, and they all admired the Patriarch's demeanor, so they all returned to the right path. The Venerable Nagarjuna composed the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra), the Madhyamaka-karika (Madhyamaka-karika), and the Dvadasanikaya-sastra (Dvadasanikaya-sastra), which were passed down to the world. Then he told his chief disciple, Kanadeva, 'The treasury of the great Dharma eye of the Tathagata is now entrusted to you.' And he spoke a verse: 'To clarify the Dharma of the hidden and revealed, we speak of the principle of liberation. Regarding the Dharma, if there is no realization in the heart, there is neither anger nor joy.' Baotan said: Master Asvaghosa (Asvaghosa) used one hundred lakshas to compose the Mahayana-sraddhotpada-sastra (Mahayana-sraddhotpada-sastra), and Nagarjuna (Nagarjuna) explained it. He also composed various treatises such as the Mahaprajnaparamita-sastra, which were passed down to the world. How subtle and profound it is! As for holding the red banner and dragging the Samghati (Samghati) into...

魔外道眾中。何其宏放如是。一人而先後若此。豈宏放中有妙密。妙密中有宏放邪。法固如是也。摩訶衍是治眾生心病之藥。彼喪心之人視此而狂酲有之。或誣祖師以為未出教乘網羅。是狂也不可救矣。

十五祖迦那提婆尊者

祖以針投缽水契龍樹之機。時現月輪相。祖以為現佛體性。表說法非聲色也。已而至毗羅國。有長者梵摩凈德舍次子羅睺羅多出家執侍。至色連弗城。聞諸外道慾障佛法計之久。乃執長幡至外道眾中。㭊以無礙之辯。由是歸伏。乃告上首羅睺羅多曰。正法眼藏而付于汝。聽吾偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。

寶曇曰。聲聞人見性如夜見月。菩薩人見性如晝見日。又曰菩薩人眼見佛性。噫眾生不得而見也。方龍猛現月輪相。而尊者以為現佛體性。是亦尊者之見。所謂仁者見之謂之仁。智者見之謂之智。如人終日道火而未嘗燔其口也。然利害切于末世。不得不辨。愚恐一類昏沉掉舉者。有不勝其習。則起月輪之見。以為清涼休息之地。又恐一類灰寒木槁者。無所事于見。則起月輪之想。以為光明發越之所。皆妄想所致。至引馬祖與三弟子玩月。長沙與仰山觀月。古人相似處遞相印可。如逐臭之士不自惡惡。又出一等雲散天寬月出珊瑚之語。以為指的。

【現代漢語翻譯】現代漢語譯本：魔道外道的那些人，為何如此放縱？一個人前後表現差異如此之大，難道放縱之中有精妙之處，精妙之處又有放縱的體現嗎？佛法的規律本來就是這樣。摩訶衍（Mahayana，大乘）是醫治眾生心病的良藥。那些喪失本心的人看到它，反而會像酒醉未醒一樣胡言亂語，甚至誣衊祖師，認為他們沒有超出教義的束縛。這種瘋狂是無法挽救的。

第十五祖迦那提婆尊者（Kanadeva）：

尊者用針投向缽中的水，以此契合龍樹（Nagarjuna）的機緣。當時顯現出月輪的景象。尊者認為這是顯現佛的體性，表明說法並非依靠聲音和形色。之後，他到達毗羅國（Vira）。有一位長者梵摩凈德（Brahma-Visuddhi）捨棄了他的第二個兒子羅睺羅多（Rahulata）出家侍奉尊者。到達色連弗城（Sravasti）后，得知許多外道想要阻礙佛法，他思量了很久，於是拿著長幡來到外道眾人之中，用無礙的辯才駁斥他們，使他們歸順。於是他告訴上首羅睺羅多說：『我將正法眼藏傳授給你。』並說了偈語：『本來是為傳法之人，宣說解脫的道理。對於法來說，實際上沒有證得，沒有終結也沒有開始。』

寶曇說：『聲聞人見性，如同在夜晚看見月亮；菩薩人見性，如同在白天看見太陽。』又說：『菩薩人能親眼見到佛性。』唉，眾生卻無法得見啊！當初龍猛（Nagarjuna）顯現月輪的景象，而尊者認為這是顯現佛的體性，這也是尊者的見解。正如人們所說：『仁者見之謂之仁，智者見之謂之智。』就像人整天談論火，卻未曾燒到自己的嘴巴一樣。然而，利害關係在末法時代尤為重要，不得不加以辨別。我擔心一些昏沉或掉舉的人，無法克服自己的習氣，於是產生對月輪的執著，認為那是清涼休息的地方。又擔心一些心如死灰的人，無所事事，於是產生對月輪的幻想，認為那是光明發越的地方。這些都是妄想所致。甚至有人引用馬祖（Mazu）與三個弟子賞月，長沙（Changsha）與仰山（Yangshan）觀月的故事，古人相似之處互相印證，如同追逐臭味的人不覺得臭味難聞一樣。又有人說出『雲散天寬月出珊瑚』之類的話，以為是指向真理的。這實在令人擔憂！

【English Translation】 English version: Among the heretics and those of other paths, why are they so unrestrained? How can one person's behavior change so drastically from beginning to end? Could it be that within unrestraint there is subtlety, and within subtlety there is a manifestation of unrestraint? The law of Dharma is inherently like this. Mahayana (Great Vehicle) is the medicine to cure the mental illnesses of sentient beings. Those who have lost their minds, upon seeing it, rave like someone still drunk, even slandering the patriarchs, claiming they have not transcended the nets of doctrinal teachings. This madness is beyond salvation.

The Fifteenth Patriarch, Venerable Kanadeva:

The Patriarch used a needle to cast into the water in his bowl, thereby aligning with Nagarjuna's (Dragon Tree) opportunity. At that time, the appearance of a moon wheel manifested. The Patriarch considered this to be the manifestation of the Buddha's essence, indicating that Dharma teaching does not rely on sound and form. Later, he arrived in the country of Vira. A wealthy man named Brahma-Visuddhi relinquished his second son, Rahulata, to become a monk and serve the Patriarch. Upon arriving in Sravasti, after learning that many heretics wanted to obstruct the Buddha's Dharma, he pondered for a long time. Then, holding a long banner, he went among the heretics and refuted them with unimpeded eloquence, causing them to submit. Thereupon, he told the chief Rahulata, 'I am entrusting the Treasury of the Eye of the True Dharma to you.' And he spoke this verse: 'Originally for the person who transmits the Dharma, I explain the principle of liberation. Regarding the Dharma, there is actually no attainment, no end, and no beginning.'

Bao Tan said, 'A Sravaka's (Hearer) seeing of the nature is like seeing the moon at night; a Bodhisattva's seeing of the nature is like seeing the sun in the daytime.' He also said, 'A Bodhisattva can see the Buddha-nature with their own eyes.' Alas, sentient beings cannot see it! When Nagarjuna manifested the appearance of the moon wheel, the Venerable considered it to be the manifestation of the Buddha's essence; this is also the Venerable's view. As people say, 'The benevolent see it as benevolence, the wise see it as wisdom.' It is like a person talking about fire all day long without ever burning their mouth. However, the stakes are especially high in the degenerate age, and it is necessary to distinguish. I worry that some who are dull or agitated will be unable to overcome their habits, and thus develop an attachment to the moon wheel, considering it to be a place of coolness and rest. I also worry that some who are ashen and withered will have nothing to do with seeing, and thus develop a fantasy about the moon wheel, considering it to be a place where light emanates. These are all caused by delusional thoughts. Some even cite the stories of Mazu (Master Ma) enjoying the moon with his three disciples, and Changsha (Long Sandbar) and Yangshan (Mount Yang) viewing the moon. The ancients' similar points are mutually endorsed, like those who chase after foul odors without finding the odor offensive. Others utter words like 'Clouds disperse, the sky widens, the moon emerges like coral,' thinking it points to the truth. This is truly worrying!

賺誤學者墮大暗處。彈指一生便落邪涂。近時此類猶多。故愚不得而嘿。

十六祖羅睺羅多尊者

祖至室羅筏城。見僧伽難提安坐入定。伺其定出問曰。汝身定耶。心定耶。曰。身心俱定。祖曰。身心俱定何有出入。曰。雖有出入不失定相。如金在井金體常寂。祖曰。若金在井若金出井。金無動靜何有出入。曰。言金動靜何物出入。許金出入金非動靜。祖曰。若金在井出者何金。若金出井在者何物。曰。金若出井在者非金。金若在井出者非物。祖曰。此義不然。曰。彼義非著。祖曰。此義當墮。曰。彼義不成。祖曰。彼義不成。我義成已。曰。我義雖成。法非我故。祖曰。我義已成。我無我故。曰。我無我故。覆成何義。祖曰。我無我故。故成汝義。曰。仁者師於何聖。得是無我。祖曰。我師迦那提婆。證是無我。曰。稽首提婆師。而出於仁者。仁者無我故。我故師仁者。祖曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。於是命僧伽難提而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。

寶曇曰。觀二師問答往來各造其極。譬如魚川泳而鳥云蜚也。出入動靜始終一語耳。思議可盡。引而至於不思議之域。不思議亦盡。盡處不立。然後佛道始成。其去

【現代漢語翻譯】現代漢語譯本：那些自以為是的學者墮入巨大的黑暗之中。彈指一生的時間便落入邪惡的道路。近來這種情況仍然很多，所以我不禁要說。

第十六祖羅睺羅多尊者（Arhat Rahulata）：

祖師來到室羅筏城（Sravasti），看見僧伽難提（Sanghanandi）安坐入定。等待他出定后問道：『你的身體入定了嗎？還是心入定了嗎？』僧伽難提回答：『身心都入定了。』祖師說：『身心都入定，怎麼會有出入呢？』僧伽難提說：『雖然有出入，但不失去定的狀態，就像金子在井裡，金子的本體始終寂靜。』祖師說：『如果金子在井裡，或者金子出井，金子沒有動靜，怎麼會有出入呢？』僧伽難提說：『說金子動靜，那麼什麼東西出入呢？允許金子出入，金子並非動靜。』祖師說：『如果金子在井裡，出井的是什麼金子？如果金子出井，在井裡的是什麼東西？』僧伽難提說：『金子如果出井，在井裡的就不是金子；金子如果在井裡，出井的就不是東西。』祖師說：『這個道理不對。』僧伽難提說：『那個道理不是執著。』祖師說：『這個道理應當墮落。』僧伽難提說：『那個道理不能成立。』祖師說：『那個道理不能成立，我的道理已經成立了。』僧伽難提說：『我的道理即使成立，法不是我的緣故。』祖師說：『我的道理已經成立，因為我沒有我。』僧伽難提說：『我沒有我，又成立什麼道理呢？』祖師說：『我沒有我，所以成立你的道理。』僧伽難提說：『仁者您師從哪位聖人，得到這無我的道理？』祖師說：『我的老師迦那提婆（Kanadeva），證悟了這無我的道理。』僧伽難提說：『我稽首迦那提婆老師，並且出於仁者您。仁者您無我，所以我才師從仁者您。』祖師說：『我已經無我了，你須要見我的我，你如果師從我，要知道我並非我我。』僧伽難提心意豁然開朗。於是命令僧伽難提而付法眼。偈語說：『對於法實際上沒有證悟，不取也不離。法不是有無的相，內外怎麼生起呢？』

寶曇說：觀察兩位師父問答往來，各自達到極致。譬如魚在川中游，鳥在雲中飛。出入動靜始終一句話而已。思議可以窮盡，引導到不可思議的領域。不可思議也窮盡。窮盡之處不立，然後佛道才開始成就。其去遠矣！

【English Translation】 English version: Those self-righteous scholars fall into great darkness. In the blink of an eye, a lifetime is spent falling into evil paths. Recently, there have been many such cases, so I cannot remain silent.

The Sixteenth Patriarch, Arhat Rahulata:

The Patriarch arrived at Sravasti (Sravasti). He saw Sanghanandi (Sanghanandi) sitting in meditation. Waiting for him to emerge from meditation, he asked: 'Is your body in Samadhi, or is your mind in Samadhi?' Sanghanandi replied: 'Both body and mind are in Samadhi.' The Patriarch said: 'If both body and mind are in Samadhi, how can there be coming and going?' Sanghanandi said: 'Although there is coming and going, the state of Samadhi is not lost, just like gold in a well, the essence of gold is always still.' The Patriarch said: 'If the gold is in the well, or the gold comes out of the well, the gold has no movement or stillness, how can there be coming and going?' Sanghanandi said: 'Speaking of the movement and stillness of gold, what is it that comes and goes? Allowing the gold to come and go, the gold is not moving or still.' The Patriarch said: 'If the gold is in the well, what gold is it that comes out? If the gold comes out of the well, what is it that remains in the well?' Sanghanandi said: 'If the gold comes out of the well, what remains in the well is not gold; if the gold is in the well, what comes out is not a thing.' The Patriarch said: 'This reasoning is not right.' Sanghanandi said: 'That reasoning is not attachment.' The Patriarch said: 'This reasoning should fall.' Sanghanandi said: 'That reasoning cannot be established.' The Patriarch said: 'That reasoning cannot be established, my reasoning is already established.' Sanghanandi said: 'Even if my reasoning is established, the Dharma is not mine.' The Patriarch said: 'My reasoning is already established, because I have no self.' Sanghanandi said: 'I have no self, what reasoning is established then?' The Patriarch said: 'I have no self, therefore your reasoning is established.' Sanghanandi said: 'Venerable one, which sage did you learn from, to obtain this doctrine of no-self?' The Patriarch said: 'My teacher Kanadeva (Kanadeva) realized this doctrine of no-self.' Sanghanandi said: 'I bow to teacher Kanadeva, and it comes from you, Venerable one. Venerable one, you have no self, therefore I follow you as my teacher.' The Patriarch said: 'I already have no self, you must see my self, if you follow me as your teacher, know that I am not my self.' Sanghanandi's mind opened up. Thereupon, he ordered Sanghanandi and transmitted the Dharma Eye. The verse says: 'In Dharma, there is actually no realization, neither grasping nor abandoning. Dharma is neither existent nor non-existent, how do internal and external arise?'

Bao Tan said: Observing the back-and-forth questions and answers between the two masters, each reached their extreme. It is like a fish swimming in a river and a bird flying in the clouds. Coming and going, movement and stillness, are just one sentence. Thinking can exhaust it, leading to the realm of the inconceivable. The inconceivable is also exhausted. Nothing is established at the point of exhaustion, and then the Buddha's path begins to be accomplished. How far away it is!

祖師猶一間也。至理昭晢若此。而猶不免昧者之疑。待吾臂端聊一屈伸。古佛過去久矣。

十七祖僧伽難提尊者

祖至摩提國。忽有涼風襲人。眾心悅適非常。而不知其然。謂眾曰。此道德之風。當有聖者嗣續祖位。言訖山舍一童子持圓鑒造前。因問曰。汝幾歲邪。曰。百歲。祖曰。汝年尚幼。何言百歲。曰。我不會理。正百歲耳。祖曰。汝善機邪。曰。佛言若人生百歲。不會諸佛機。未若生一日。而得決了之。祖曰。汝手中者當何所表。曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。即出家受戒。名伽邪舍多。一日風吹殿角銅鈴聲。祖問曰。鈴鳴邪。風鳴邪。曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。俱寂靜故。祖曰。善哉。繼吾道者非子而誰。即付法。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。

寶曇曰。風鈴。童子之見。風幡。老師之機。心復誰乎。俱寂靜故。此一語拶出祖師骨髓也。雖使風幡二僧于言下取證。亦未必具是大人相也。大抵所悟廣大。則其言愈明白。所見揮霍。則其說亦漫漶。譬諸青天白日與夫雲霧黑月。其道里險易固不難知也。學者多入于險而昧於易。亦人情所同。然自大鑒一傳而至南嶽青原。再傳而為石頭馬祖。皆平易之旨。下及五宗瓜裂

【現代漢語翻譯】現代漢語譯本：祖師的境界猶如一間屋子那樣顯明。最深刻的道理如此昭然若揭，但仍然免不了被愚昧的人懷疑。即使我稍微屈伸一下手臂，過去的古佛也已經逝去很久了。

第十七祖僧伽難提尊者（Sanghanandi）：

祖師到達摩提國（Matika）時，忽然有一陣涼風吹來，眾人感到非常舒適愉快，但不知道為什麼。祖師對眾人說：『這是道德之風，當有聖者來繼承我的位置。』說完，山舍里一個童子拿著圓鏡來到祖師面前。祖師問道：『你幾歲了？』童子說：『一百歲。』祖師說：『你年紀還小，為什麼說一百歲？』童子說：『我不會理會，正好一百歲罷了。』祖師說：『你擅長機鋒嗎？』童子說：『佛說如果人活到一百歲，不會諸佛的機鋒，還不如活一天，而能決斷了悟。』祖師說：『你手中的東西代表什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，兩人都能看見，心眼都相似。』於是童子出家受戒，名叫伽邪舍多（Gayashata）。一天，風吹動殿角的銅鈴，祖師問道：『是鈴在響嗎？是風在響嗎？』童子說：『不是風響，也不是鈴響，是我的心在響。』祖師說：『心又是誰呢？一切都是寂靜的。』祖師說：『好啊！繼承我道的人不是你又是誰呢？』於是將佛法傳給他，偈語說：『心地本來沒有生，因地隨著緣起。緣起種子互不相妨礙，花和果也是這樣。』

寶曇禪師說：風鈴，是童子的見解；風幡，是老師的機鋒。『心又是誰呢？一切都是寂靜的。』這句話逼出了祖師的骨髓。即使讓風幡二僧在言下開悟，也未必具備這樣的大人風範。大概是所悟的道理越廣大，他的言語就越明白；所見的景象越揮霍，他的說法也就越模糊。譬如****與雲霧黑月，其中的道路險阻和容易本來就不難知道。學習的人大多陷入險阻而忽略容易，這也是人之常情。然而從大鑒禪師一脈相傳到南嶽懷讓、青原行思，再傳到石頭希遷、馬祖道一，都是平易的宗旨。下至五宗分化，如同瓜果裂開。

【English Translation】 English version: The state of the Patriarch is as clear as a room. The ultimate truth is so obvious, yet it is still doubted by the ignorant. Even if I slightly flex my arm, the ancient Buddhas of the past have long gone.

The Seventeenth Patriarch, Venerable Sanghanandi:

When the Patriarch arrived at Matika (摩提國), a cool breeze suddenly blew, and everyone felt very comfortable and happy, but they didn't know why. The Patriarch said to the crowd, 'This is the wind of morality, and there should be a sage to inherit my position.' After speaking, a boy from the mountain hermitage came forward with a round mirror. The Patriarch asked, 'How old are you?' The boy said, 'One hundred years old.' The Patriarch said, 'You are still young, why do you say one hundred years old?' The boy said, 'I don't understand reasoning, it's just one hundred years.' The Patriarch said, 'Are you good at koans (機鋒)?' The boy said, 'The Buddha said that if a person lives to be one hundred years old and does not understand the koans of all Buddhas, it is better to live for one day and be able to decisively understand.' The Patriarch said, 'What does the thing in your hand represent?' The boy said, 'The great round mirror of all Buddhas, without flaws inside and out, can be seen by both of us, and our mind's eyes are similar.' Then the boy left home and received the precepts, and was named Gayashata (伽邪舍多). One day, the wind blew the copper bell on the corner of the hall, and the Patriarch asked, 'Is the bell ringing? Is the wind ringing?' The boy said, 'It is neither the wind ringing nor the bell ringing, it is my heart ringing.' The Patriarch said, 'Who is the heart then? Everything is silent.' The Patriarch said, 'Good! Who else but you will inherit my Way?' Then he transmitted the Dharma to him, with the verse: 'The ground of the mind is originally without birth, it arises from conditions on the ground. The seeds of conditions do not hinder each other, and so are the flowers and fruits.'

Baotan (寶曇) said: The wind bell is the boy's view; the wind banner is the teacher's koan. 'Who is the heart then? Everything is silent.' This sentence forces out the marrow of the Patriarch. Even if the two monks of the wind banner were enlightened by the words, they may not have the demeanor of such a great person. Generally, the more vast the understanding, the clearer the words; the more extravagant the vision, the more vague the explanation. For example, **** and cloudy and foggy dark moon, the dangers and ease of the road are not difficult to know. Learners mostly fall into danger and ignore ease, which is also common human nature. However, from the lineage of Dajian (大鑒) to Nanyue Huairang (南嶽懷讓) and Qingyuan Xingsi (青原行思), and then to Shitou Xiqian (石頭希遷) and Mazu Daoyi (馬祖道一), they are all easy-to-understand principles. Down to the division of the Five Houses, it is like the splitting of melons and fruits.

星分。則險易並用矣。後世益務為深刻。如舞文弄法者。致佛祖之道日入于微。又有一等平實商量誤為平易之旨。故愚反覆論辨以正其誣。所謂差若豪𨤲謬以千里。

十八祖伽耶舍多尊者

祖領徒至月氏國。見婆羅門舍有氣。將入彼舍。舍主鳩摩羅多問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號心神竦然。即時閉戶。祖良久扣其門。羅多曰。此舍無人。祖曰。答無者誰。彼聞語知是異人。遂開關延接。祖曰。昔世尊記曰。吾滅后千年。有大士出現月氏國。紹隆玄化。今汝值吾。應斯嘉運。羅多發宿命智。出家受具。付法偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。

十九祖鳩摩羅多尊者

祖至中天竺國。有大士名阇夜多。問曰。我家父母素信三寶。而常縈疾瘵。營作不利。而鄰家久為旃陀羅行。而身常勇健。所作和合。彼何幸而我何孤。祖曰。何足疑乎。且善惡之報有主焉。凡人見仁夭暴壽。逆吉義兇。便為亡因果虛罪福。殊不知影響相隨。毫釐靡忒。經千萬劫亦不磨滅。阇夜多聞語頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生無滅。無造無作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善

【現代漢語翻譯】現代漢語譯本：星辰的分佈。那麼險峻和容易就可以同時利用了。後世更加致力於追求深刻，就像舞文弄法的人，導致佛祖的道義日益衰微。又有一類人把平實商量錯誤地理解為平易的宗旨。所以，我反覆論辯以糾正他們的謬誤。這就是所謂的差之毫釐，謬以千里。

第十八祖伽耶舍多尊者（Gayashata）：

祖師帶領弟子到達月氏國（Yuezhi Kingdom）。看見一個婆羅門（Brahman）的住所有祥瑞之氣，將要進入那所房子。房子的主人鳩摩羅多（Kumarata）問道：『這是什麼徒眾？』祖師說：『是佛的弟子。』他聽到佛的名號，心神肅然，立刻關上門。祖師過了很久敲他的門。鳩摩羅多說：『這房子里沒有人。』祖師說：『回答沒有的是誰？』他聽到這話，知道是異人，於是打開門迎接。祖師說：『過去世尊（World-Honored One）預言說：我滅度后一千年，有大士出現在月氏國，繼承和發揚玄妙的教化。現在你遇到我，應和了這個美好的機緣。』鳩摩羅多回憶起前世的智慧，出家受戒。付法偈說：有種子有心地，因緣能夠發芽。對於因緣不互相妨礙，應當生的時候不生。

第十九祖鳩摩羅多尊者（Kumarata）：

祖師到達中天竺國（Central India）。有一位大士名叫阇夜多（Jayata），問道：『我的父母一向信奉三寶（Three Jewels），卻經常被疾病纏繞，經營做事也不順利。而鄰居家長期從事旃陀羅（Chandalas，賤民）的行業，身體卻常常勇健，所做的事情也很順利。他們有什麼幸運，而我有什麼不幸？』祖師說：『這有什麼可懷疑的呢？善惡的報應是有主宰的。一般人看到仁慈的人夭折，暴虐的人長壽，吉祥的事情反而兇險，就認為沒有因果報應，罪福是虛假的。卻不知道善惡的報應就像影子跟隨形體一樣，絲毫不會差錯。經過千萬劫也不會磨滅。』阇夜多聽到這話，立刻消除了疑惑。祖師說：『你雖然已經相信身、口、意三業（Three Karmas），但是還不明白業從迷惑產生，迷惑因為有識而存在，識依靠不覺而存在，不覺依靠心而存在，心本來是清凈的，沒有生沒有滅，沒有造作，沒有報應，沒有勝負，寂靜而靈妙。你如果進入這個法門，就可以和諸佛一樣了。』一切善

【English Translation】 English version: The distribution of stars. Then the perilous and the easy can be used together. Later generations are even more committed to pursuing profundity, like those who manipulate words and laws, causing the Buddha's teachings to decline day by day. There are also those who mistakenly take plain discussion for the essence of simplicity. Therefore, I repeatedly argue to correct their fallacies. This is what is meant by 'a difference of a hair's breadth leads to an error of a thousand miles.'

The Eighteenth Ancestor, Venerable Gayashata:

The Ancestor led his disciples to the Yuezhi Kingdom (Yuezhi Kingdom). Seeing an auspicious aura at the residence of a Brahman (Brahman), he was about to enter the house. The owner of the house, Kumarata (Kumarata), asked, 'What is this group of disciples?' The Ancestor said, 'They are disciples of the Buddha.' Upon hearing the Buddha's name, his mind became solemn, and he immediately closed the door. After a long time, the Ancestor knocked on his door. Kumarata said, 'There is no one in this house.' The Ancestor said, 'Who is it that answers 'no'?' Hearing this, he knew it was an extraordinary person, so he opened the door to welcome him. The Ancestor said, 'In the past, the World-Honored One (World-Honored One) prophesied: A thousand years after my extinction, a great being will appear in the Yuezhi Kingdom to inherit and promote the profound teachings. Now that you have met me, you should respond to this auspicious opportunity.' Kumarata recalled his past life's wisdom and became a monk, receiving the precepts. The verse for the transmission of the Dharma says: 'There is seed, there is mind-ground, conditions can sprout. Regarding conditions, they do not hinder each other; when it is time to be born, they are not born.'

The Nineteenth Ancestor, Venerable Kumarata:

The Ancestor arrived in Central India (Central India). There was a great being named Jayata (Jayata) who asked, 'My parents have always believed in the Three Jewels (Three Jewels), but they are constantly plagued by illness, and their business is not going well. On the other hand, my neighbor has long been engaged in the profession of a Chandalas (Chandalas, outcastes), but he is always healthy and strong, and his affairs are going smoothly. What good fortune do they have, and what misfortune do I have?' The Ancestor said, 'What is there to doubt? The retribution of good and evil has a master. Ordinary people see the benevolent dying young and the violent living long, auspicious events turning ominous, and they think there is no cause and effect, and that merit and demerit are false. They do not know that the retribution of good and evil is like a shadow following the body, without the slightest error. Even after millions of kalpas, it will not be erased.' Upon hearing this, Jayata immediately dispelled his doubts. The Ancestor said, 'Although you already believe in the three karmas (Three Karmas) of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion exists because of consciousness, consciousness relies on non-awakening, and non-awakening relies on the mind. The mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and wondrous. If you enter this Dharma gate, you can be like all the Buddhas.' All good

惡。有為無為。皆如幻夢。阇夜多聞已。發宿慧命。付法偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。祖復曰。此是妙音如來見性清凈之句。汝宜傳佈。

寶曇曰。阇夜多智慧淵博。是豈不知善惡報施若形影然。第其中有輕重后先之殊。凡人不可不知也。大士發為此問。為決其疑。尊者剖㭊昭然。自枝葉而至本根。自眾生而至諸佛。不過數語。然非此語中付法眼事。既說偈已。曰此是妙音如來見性清凈之句。豈故泄密因邪。當知祖師必無浪語。

二十祖阇夜多尊者

祖至羅閱城敷揚頓教。有論首婆修盤頭。亦名遍行。常一食不臥。六時禮佛。祖問彼眾曰。頭陀梵行可得佛乎。曰。精進可得。祖曰。汝師與道遠矣。設苦行歷劫皆虛妄之本也。眾曰。尊者蘊何德行而譏我師。祖曰。我不求道亦不顛倒。我不禮佛亦不輕慢。我不長坐亦不懈怠。我不一食亦不雜食。我不知足亦不貪慾。心無所希名之曰道。遍行聞已發無漏智。憶念七劫前事。愿求妙道垂示。祖曰。汝久植德本當繼吾宗。而偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。

寶曇曰。我不求道亦不顛倒至我不知足亦不貪慾。于以見吾堂堂乎師也。決定具智證者然後可與論此。不然則如醉者之扶東支則西傾。西

【現代漢語翻譯】現代漢語譯本：惡（不好的，罪惡的）。有為（有作為，有造作）無為（無作為，無造作）。皆如幻夢。阇夜多（Jayata，第二十祖的名字）聞已。發宿慧命（喚醒了前世的智慧）。付法偈（傳承佛法的偈頌）曰：『性上本無生（自性本無生滅），為對求人說（爲了對那些尋求真理的人說）。於法既無得（對於佛法既然沒有獲得），何懷決不決（又何必執著于決定或不決定呢）？』祖（菩提達摩）復曰：『此是妙音如來（Wonderful Sound Tathagata）見性清凈之句。汝宜傳佈。』寶曇曰：『阇夜多智慧淵博。是豈不知善惡報施若形影然。第其中有輕重后先之殊。凡人不可不知也。大士發為此問。為決其疑。尊者剖㭊昭然。自枝葉而至本根。自眾生而至諸佛。不過數語。然非此語中付法眼事。既說偈已。曰此是妙音如來見性清凈之句。豈故泄密因邪。當知祖師必無浪語。』二十祖阇夜多尊者祖（阇夜多）至羅閱城（Rajagrha）敷揚頓教（弘揚頓悟之法）。有論首婆修盤頭（Vasubandhu，一位論師的名字）。亦名遍行。常一食不臥。六時禮佛。祖問彼眾曰：『頭陀梵行（苦行）可得佛乎？』曰：『精進可得。』祖曰：『汝師與道遠矣。設苦行歷劫皆虛妄之本也。』眾曰：『尊者蘊何德行而譏我師？』祖曰：『我不求道亦不顛倒。我不禮佛亦不輕慢。我不長坐亦不懈怠。我不一食亦不雜食。我不知足亦不貪慾。心無所希名之曰道。』遍行聞已發無漏智（生起無漏的智慧）。憶念七劫前事。愿求妙道垂示。祖曰：『汝久植德本當繼吾宗。而偈曰：言下合無生（當下領悟無生），同於法界性（與法界的本性相同）。若能如是解（如果能夠這樣理解），通達事理竟（就能通達事相和真理）。』寶曇曰：『我不求道亦不顛倒至我不知足亦不貪慾。于以見吾堂堂乎師也。決定具智證者然後可與論此。不然則如醉者之扶東支則西傾。西』

【English Translation】 English version: Evil (bad, sinful). Existence (conditioned existence, activity) and non-existence (unconditioned existence, non-activity) are all like illusions and dreams. Jayata (name of the Twentieth Patriarch) heard this and awakened his past wisdom. He offered a verse of Dharma transmission, saying: 'In nature, there is originally no birth; it is spoken for those who seek. Since there is no attainment in the Dharma, why harbor resolution or irresolution?' The Patriarch (Bodhidharma) further said: 'These are the pure words of the Wonderful Sound Tathagata (Miaoyin Rulai) on seeing one's nature. You should propagate them.' Bao Tan said: 'Jayata's wisdom is profound. How could he not know that good and evil retribution are like form and shadow? However, there are differences in weight and sequence. Ordinary people must know this. The Great Being raised this question to resolve his doubts. The Venerable One analyzed it clearly, from branches and leaves to the root, from sentient beings to all Buddhas, in just a few words. However, the matter of Dharma transmission is not in these words. After reciting the verse, he said, 'These are the pure words of the Wonderful Sound Tathagata on seeing one's nature.' How could he deliberately reveal secrets due to evil? Know that the Patriarchs never speak carelessly.' The Twentieth Patriarch, Venerable Jayata The Patriarch (Jayata) arrived at Rajagrha (Luoyuecheng) and propagated the sudden teaching (頓教, dun jiao). There was a scholar named Vasubandhu (婆修盤頭, Posu Pantou), also known as Sarvaga (遍行, Bianxing). He always ate only one meal a day and never slept, prostrating to the Buddha six times a day. The Patriarch asked the assembly: 'Can ascetic practices (頭陀梵行, Toutuo Fanxing) attain Buddhahood?' They replied: 'Diligence can attain it.' The Patriarch said: 'Your teacher is far from the Way. Even if you practice asceticism for kalpas, it is all based on illusion.' The assembly asked: 'What virtues do you possess that you criticize my teacher?' The Patriarch said: 'I do not seek the Way, nor am I inverted. I do not worship the Buddha, nor do I slight him. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed meals. I am not content, nor am I greedy. A mind without desires is called the Way.' Sarvaga, upon hearing this, developed uncontaminated wisdom (無漏智, wulou zhi) and remembered events from seven kalpas ago. He wished to be shown the wonderful Way. The Patriarch said: 'You have cultivated virtue for a long time and should succeed my lineage.' And he said in a verse: 'Understanding non-birth upon hearing the words, is the same as the nature of the Dharma realm. If one can understand in this way, one will completely understand phenomena and principle.' Bao Tan said: 'From 'I do not seek the Way, nor am I inverted' to 'I am not content, nor am I greedy,' we see our dignified teacher. Only those who have decisively attained wisdom can discuss this. Otherwise, it is like a drunkard supporting the eastern branch, which then leans to the west.'

起則東仆矣。求道知足兩端耳。或者去兩端而執中便謂得之。亦猶逃影而行日中。魍魎愈甚。佛祖之道無中無兩端也。亦無得與不得。但等閒蕩蕩地磨以歲月。則生死堅城不攻而自破矣。世尊曰。比丘學道如調琴法。弦急則聲絕。弦緩則無聲。尊者亦以是教其徒。蓋有以也。世故有石火電光機變之語。吾先師豈不知之。所謂作法于涼其弊猶貪。作法于貪弊將若何。其憂末世之深歟。

二十一祖婆修盤頭尊者

祖自羅閱城至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。謂祖曰。羅閱城土風與此何異。祖曰。彼曾三佛出世。王國二師行化。王曰。二師者誰。祖曰。佛記第二五百年有神足大士出家紹聖位。即王次子摩拏羅一也。吾雖德薄敢當其一。王曰。誠如尊者言。舍次子作沙門。祖曰。善哉。大王能遵佛旨。即與受具。付法偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。

二十二祖摩拏羅尊者

祖至西印度。彼國王名得度乃曰。至聖難逢。世樂非久。即傳位太子。投祖出家。七日而證四果。祖深加慰誨曰。就此度人。即焚香遙語月氏國鶴勒那比丘曰。汝在彼國教導鶴眾。道果將證宜自知之。彼見異香成穗已知師到。國王與鶴勒那供養問曰。我何緣而感鶴眾相隨。祖

【現代漢語翻譯】現代漢語譯本：一起身就要向東倒下。尋求道，知道滿足於兩端而已。有人去掉兩端而執著于中間，就認為得到了真諦，也就像逃避影子而在陽光下行走，魍魎（wǎng liǎng，傳說中的一種鬼怪）反而更加厲害。佛祖的道既沒有中間也沒有兩端，也沒有得到與得不到。只是平平常常、空空蕩蕩地用時間來磨練，那麼生死的堅固城池不用攻打也會自己破滅。世尊說：『比丘（bǐ qiū，佛教出家受具足戒的男性）學道就像調琴一樣，弦太緊就會斷裂，弦太鬆就發不出聲音。』尊者也是這樣教導他的弟子，大概是有道理的。世俗有石火電光般快速變化的說法，我的先師難道不知道嗎？所謂『在寬鬆的環境下制定法令，它的弊端仍然是貪婪；在貪婪的環境下制定法令，弊端將會怎樣呢？』這是他對於末世的深深憂慮啊。

二十一祖婆修盤頭尊者（Pósuópántóu，第二十一代祖師）：祖師從羅閱城（Luóyuèchéng）來到那提國（Nàtíguó）。那提國的國王名叫常自在（Chángzìzài），有兩個兒子，一個叫摩訶羅（Móhēluó），另一個叫摩拏羅（Mónáluó）。國王對祖師說：『羅閱城的風土人情與這裡有什麼不同？』祖師說：『那裡曾經有三佛出世，王國中有兩位導師在推行教化。』國王說：『兩位導師是誰？』祖師說：『佛曾經預言，在第二個五百年，會有神足大士出家來繼承聖位，就是國王的次子摩拏羅。我雖然德行淺薄，也敢當其中一位。』國王說：『如果像尊者所說的那樣，我願意捨棄次子讓他出家做沙門（shā mén，出家修道的人）。』祖師說：『太好了！大王能夠遵從佛的旨意。』於是就為摩拏羅授具足戒，並傳授了佛法。傳法偈（jì，頌）說：『泡沫和幻象一樣沒有阻礙，為什麼不能了悟呢？通達佛法就在其中，不是現在也不是過去。』

二十二祖摩拏羅尊者（Mónáluó，第二十二代祖師）：祖師來到西印度。那裡的國王名叫得度（Dédù），他說：『至聖之人難以遇到，世間的快樂不是長久的。』於是就把王位傳給太子，投奔祖師出家。七天就證得了四果（sì guǒ，聲聞乘修行的四個階段）。祖師深深地加以慰問和教誨，說：『就在這裡度化世人。』於是焚香遙對著月氏國（Yuèzhīguó）的鶴勒那（Hèlènnà）比丘說：『你在那個國家教導鶴群，道果將要證得，應該自己知道。』鶴勒那看到奇異的香氣形成穗狀，就知道師父到了。國王和鶴勒那供養祖師，問道：『我有什麼因緣而感得鶴群相隨？』

【English Translation】 English version: If you get up, you will fall to the east. Seeking the Dao is simply knowing contentment with the two extremes. Some discard the two extremes and cling to the middle, thinking they have attained it, which is like trying to escape one's shadow by walking in the sun, making the goblins (wǎng liǎng, legendary demons) even worse. The Buddha's Dao has neither a middle nor two extremes, nor is there attainment or non-attainment. Just casually and openly polish it with time, and the solid fortress of birth and death will break down on its own without being attacked. The World Honored One said, 'A Bhikshu (bǐ qiū, a Buddhist monk who has taken full vows) learning the Dao is like tuning a zither. If the strings are too tight, the sound will be cut off; if the strings are too loose, there will be no sound.' The Venerable One also taught his disciples in this way, which is probably reasonable. The world often speaks of the rapid changes like sparks from flint or flashes of lightning. Did my late teacher not know this? As the saying goes, 'To enact laws in a lenient environment, its flaw is still greed; to enact laws in a greedy environment, what will the flaw be?' This is his deep concern for the degenerate age.

Twenty-first Ancestor Vasubandhu (Pósuópántóu, the twenty-first patriarch): The Patriarch went from Rajagriha (Luóyuèchéng) to Nadika (Nàtíguó). The king of Nadika was named Always Free (Chángzìzài) and had two sons, named Maharo (Móhēluó) and Manura (Mónáluó). The king said to the Patriarch, 'How are the customs of Rajagriha different from here?' The Patriarch said, 'Three Buddhas have appeared there, and two teachers in the kingdom are promoting teachings.' The king said, 'Who are the two teachers?' The Patriarch said, 'The Buddha prophesied that in the second five hundred years, a great Shramana (a renunciate) with divine powers will leave home to inherit the holy position, who is the king's second son, Manura. Although my virtue is shallow, I dare to be one of them.' The king said, 'If it is as the Venerable One says, I am willing to give up my second son to become a Shramana (shā mén, a monk).' The Patriarch said, 'Excellent! The Great King can follow the Buddha's will.' Then he gave Manura the full precepts and transmitted the Dharma. The Dharma transmission verse (jì, a verse) says, 'Bubbles and illusions are equally unobstructed, why can't you understand? Attaining the Dharma is within it, neither now nor in the past.'

Twenty-second Ancestor Manura (Mónáluó, the twenty-second patriarch): The Patriarch went to West India. The king there was named Deliverance (Dédù), and he said, 'It is difficult to meet a supremely holy person, and worldly pleasures are not lasting.' So he passed the throne to the crown prince and sought refuge with the Patriarch to leave home. He attained the four fruits (sì guǒ, the four stages of attainment in the Hearer Vehicle) in seven days. The Patriarch deeply comforted and instructed him, saying, 'Right here, liberate people.' Then he burned incense and remotely spoke to the Bhikshu (bǐ qiū, a monk) Hè Lè Nà in Yuezhi (Yuèzhīguó), saying, 'You are teaching the crane flock in that country, and the fruit of the Dao is about to be attained, you should know it yourself.' Hè Lè Nà saw the strange fragrance forming ears of grain and knew that the master had arrived. The king and Hè Lè Nà made offerings to the Patriarch and asked, 'What is the cause that I am followed by a flock of cranes?'

曰。汝第四劫中嘗為比丘赴龍宮會。諸弟子欲隨之。汝觀無可任彼妙供者。諸弟子曰。師說于食等者於法亦等。今既不然何聖之有。遂令俱赴會。以福薄故生於羽族。感汝之惠故來相隨。曰。愿尊者方便度脫。祖曰。我有無上法寶。今付于汝。汝自化未來際。偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。

寶曇曰。自靈山鑄印以授迦葉。祖祖相授不敢輕示於人。其印如連環。時見於祖父田園券書而已。至是則印山河大地至浮幢王剎靡有孑遺。森羅微細此印不大。虛空包博此印不小。躐佛祖而上。橫拈倒用間見層出。古今一人而已。大哉印乎。自隱光而至震旦六祖師。凡三十三傳。共三十三偈。偈偈相囑。不失其傳。人人從上發明。以印本心。如升浮圖漸躡漸高矣。故愚前後互顯其旨。使知法無定法。如盤珠坂丸豈有留影哉。

二十三祖鶴勒那尊者

祖至中印度。以上足龍子早夭。有兄獅子。博通強記。事婆羅門。厥師既逝。弟復云亡。乃皈尊者而問曰。我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰。既無用心。誰作佛事。祖曰。汝若有用即非功德。汝若無作即是佛事。經云。我所作功德。而無我所故。獅子聞已。即入佛慧。時祖忽指東北問之曰。是何氣象。獅子曰。我見氣

【現代漢語翻譯】現代漢語譯本：（獅子尊者）說：『您在第四劫中曾經作為比丘去龍宮參加法會。眾弟子想要跟隨您去。您觀察后認為沒有誰能勝任那微妙的供養。眾弟子說：『師父您說對於食物等物的平等對待，就是對於佛法的平等對待。現在既然不是這樣，又有什麼聖人的風範呢？』於是就讓眾弟子一同前往法會。因為福報淺薄的緣故，（這些弟子）轉生為羽族。感念您的恩惠，所以前來跟隨您。』（獅子尊者）說：『希望尊者您能方便地度脫他們。』祖師說：『我有無上的法寶，現在交付給你。你用它來教化未來的眾生。』偈語說：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』寶曇（僧人名）說：『自從靈山會上釋迦牟尼佛鑄造心印授予迦葉（Mahākāśyapa，摩訶迦葉），歷代祖師相傳，不敢輕易示人。這心印就像連環一樣，有時只能在祖父的田園券書上看到一點影子。到了現在，這心印則印遍山河大地，乃至浮幢王剎（一種佛國），沒有絲毫遺漏。森羅萬象，細微之處，這心印也不顯得大；虛空包容廣大，這心印也不顯得小。超越佛祖之上，橫拈倒用之間，所見層出不窮，自古至今只有一人而已。這心印是多麼偉大啊！從隱光（僧人名）到震旦（古代中國的別稱）的六祖慧能大師，總共三十三代相傳，共有三十三首偈語。每首偈語都互相囑託，沒有失傳。每個人都從前人的基礎上發明創造，用這心印來印證自己的本心，就像登上浮圖（佛塔）一樣，越登越高啊。所以愚（寶曇自稱）前後互相顯明其中的旨意，使人知道佛法沒有定法，就像盤中的珠子在斜坡上滾動一樣，哪裡會有留下的影子呢？』二十三祖鶴勒那尊者（Kakula，迦羅鳩馱尊者）祖師到達中印度。因為上足龍子早夭，（龍子）有個哥哥叫獅子（Siṃha，師子），博學強記，侍奉婆羅門。他的老師去世后，弟弟又去世了，於是皈依鶴勒那尊者，問道：『我想要尋求真道，應當如何用心？』祖師說：『你想要尋求真道，就不要用心。』（獅子）說：『既然不用心，那麼誰來做佛事呢？』祖師說：『你如果有所作為，那就不是功德。你如果無所作為，那就是佛事。』經書上說：『我所作的功德，而沒有我所執著的。』獅子聽了之後，立刻進入了佛的智慧。當時，祖師忽然指著東北方向問他：『這是什麼氣象？』獅子說：『我看見氣』

【English Translation】 English version: (Siṃha) said, 'You once, in the fourth kalpa, went to the dragon palace as a bhikṣu to attend a Dharma assembly. Your disciples wanted to follow you. You observed that none of them were capable of handling the exquisite offerings. The disciples said, 'Master, you said that equality in food and such is equality in Dharma. Since this is not the case now, what saintly demeanor is there?' So you allowed the disciples to go to the assembly together. Because of their shallow blessings, (these disciples) were reborn as winged creatures. Grateful for your kindness, they have come to follow you.' (Siṃha) said, 'I hope that you, Venerable One, can expediently deliver them.' The Patriarch said, 'I have a supreme Dharma treasure, which I now entrust to you. Use it to transform future beings.' The verse says, 'The mind follows the myriad realms, the turning place is truly profound. Following the flow, one recognizes the nature, without joy or sorrow.' Bao Tan (a monk's name) said, 'Since Śākyamuni Buddha cast the mind-seal at Vulture Peak and entrusted it to Mahākāśyapa (摩訶迦葉), the patriarchs have passed it down, not daring to lightly show it to others. This seal is like a linked ring, sometimes only seen as a shadow on the ancestral father's land deeds. Now, this seal imprints the mountains, rivers, and the great earth, even the Floating Banner King's Buddha-field (一種佛國), without the slightest omission. In the myriad phenomena, in the subtle details, this seal does not appear large; the emptiness encompasses vastness, this seal does not appear small. Surpassing the Buddhas and Patriarchs, in the midst of grasping and inverting, the insights emerge endlessly, only one person has done this from ancient times to the present. How great is this seal! From Yin Guang (a monk's name) to the Sixth Patriarch Huineng in China (震旦), a total of thirty-three generations have been transmitted, with a total of thirty-three verses. Each verse entrusts the next, without losing the transmission. Everyone has invented and created based on their predecessors, using this seal to imprint their own original mind, just like climbing a stupa (佛塔), the higher one climbs.' Therefore, I (Bao Tan referring to himself) mutually reveal the meaning before and after, so that people know that the Dharma has no fixed Dharma, just like a pearl rolling on a slope, how can there be any remaining shadow?' The Twenty-third Patriarch, Kakula (迦羅鳩馱尊者) The Patriarch arrived in Central India. Because the eldest son of the dragon died young, (the dragon son) had an elder brother named Siṃha (師子), who was learned and had a strong memory, serving the Brahmins. After his teacher passed away, and his younger brother also passed away, he took refuge in Kakula and asked, 'I want to seek the true path, how should I use my mind?' The Patriarch said, 'If you want to seek the true path, do not use your mind.' (Siṃha) said, 'If I do not use my mind, then who will perform the Buddha's work?' The Patriarch said, 'If you have action, then it is not merit. If you have no action, then that is the Buddha's work.' The scriptures say, 'The merit I have done, without my attachment to it.' Upon hearing this, Siṃha immediately entered the wisdom of the Buddha. At that time, the Patriarch suddenly pointed to the northeast and asked him, 'What is this phenomenon?' Siṃha said, 'I see the air'

如白虹貫乎天地。復有黑氣五道橫絕其中。祖曰。其兆云何。曰。莫可知矣。祖曰。吾滅后五十年。北天竺國當有難起嬰在汝身。吾將滅已。今以正法眼藏付囑于汝。善自護持。偈曰。認得心性時。可說不思議。了了無可得。得時不說知。

二十四祖獅子尊者

祖至罽賓國。破攝禪觀禪定知見執相舍相不語五宗。今見仁者非珠之類。遇一長者引一子問曰。此子名斯多。當生便拳左手。祖視之。索曰。可還我珠。童子遽展手奉珠。眾皆驚異。祖曰。吾前報為僧。赴西海供。䞋施之珠付之。今還吾。理固然也。王以前緣。舍令出家。祖曰。吾師記我罹難非久。今將正法眼藏並僧伽黎衣傳付于汝。普潤來際。偈曰。正說知見時。知見即是心。當心即知見。知見即於今。說已令至他國行化。祖以難不可免。遂留罽賓。時國有二外道。一摩目多。二都落遮。以幻法欲為亂。乃假釋服潛入王宮。且謀曰。事不成即罪歸佛。妖既自作。禍亦施踵。事敗王怒。果毀伽藍。乃秉劍師前曰。師得蘊空不。祖曰。已得蘊。曰。離生死不。祖曰。已離。曰。既離生死。可施我頭。祖曰。身非我有。何吝于頭。王揮劍斷祖首。白乳涌高數赤。王臂自墮。

寶曇曰。患難誠有道者橐籥耳。以大愿風力。鼓生死烘爐。烹涌躍不祥之

【現代漢語翻譯】現代漢語譯本：（白虹）如同白色的彩虹貫穿天地。（復有黑氣五道）又有五道黑色的氣橫在其中。（祖曰）菩提達摩問道：『這是什麼預兆？』（曰）回答說：『無法知曉。』（祖曰）菩提達摩說：『我滅度后五十年，在北天竺國當有災難興起，會應在你身上。我將要滅度了，現在將正法眼藏（指禪宗的無上心法）交付給你，好好地守護保持。』（偈曰）偈語說：『認識到心性的時候，可以說不可思議。明明白白地了悟，沒有什麼可以得到。得到的時候，無法用言語表達。』

二十四祖獅子尊者（Simha Bhiksu）：

（祖至罽賓國）獅子尊者到達罽賓國（Kashmir）。破斥攝禪觀（Samgraha-dhyana）、禪定知見（Dhyana-jnana）的執著于表相、捨棄表相、不說話這五種宗派。（今見仁者非珠之類）如今見到仁者不是珍寶之類。（遇一長者引一子問曰）遇到一位長者領著一個孩子問道：『這孩子名叫斯多（Siddha），出生時就緊握左手。』（祖視之）獅子尊者看著他，（索曰）說：『可以把我的珠子還給我嗎？』（童子遽展手奉珠）童子立刻張開手，獻上珠子，眾人皆感到驚異。（祖曰）獅子尊者說：『我前世是僧人，前往西海供養，將施捨的珠子交付給他，現在還給我，理所當然。』（王以前緣）國王因為這段因緣，（舍令出家）捨棄讓他出家。（祖曰）獅子尊者說：『我的老師曾預言我將不久遭遇災難。現在將正法眼藏（指禪宗的無上心法）和僧伽黎衣（Samghati，袈裟）傳付給你，普遍潤澤未來的眾生。』（偈曰）偈語說：『正確地說知見的時候，知見就是心。當下心就是知見，知見就在當下。』（說已令至他國行化）說完后，讓他到其他國家去弘揚佛法。（祖以難不可免）獅子尊者因為知道災難無法避免，（遂留罽賓）於是留在罽賓。（時國有二外道）當時國有兩位外道，（一摩目多）一位叫摩目多（Matimat），（二都落遮）一位叫都落遮（Durga），（以幻法欲為亂）用幻術想要作亂，（乃假釋服潛入王宮）於是假扮成僧人，偷偷進入王宮，（且謀曰）並且陰謀說：『事情不成，就把罪責歸於佛教。』（妖既自作）妖孽既然是自己製造的，（禍亦施踵）災禍也會降臨。（事敗王怒）事情敗露后，國王大怒，（果毀伽藍）於是毀壞了寺院。（乃秉劍師前曰）於是拿著劍來到獅子尊者面前說：『師父得到蘊空（Skandha-sunyata）了嗎？』（祖曰）獅子尊者說：『已經得到蘊空。』（曰）外道說：『脫離生死了嗎？』（祖曰）獅子尊者說：『已經脫離。』（曰）外道說：『既然脫離生死，可以把你的頭給我。』（祖曰）獅子尊者說：『身體都不是我自己的，何況一個頭呢？』（王揮劍斷祖首）國王揮劍砍斷了獅子尊者的頭，（白乳涌高數赤）白色的乳汁涌起數尺高，（王臂自墮）國王的手臂自己掉落。

（寶曇曰）寶曇禪師說：『患難確實是有道者的風箱啊！用大愿的風力，鼓動生死的烘爐，烹煮涌動的、不吉祥的東西。』

【English Translation】 English version: (Like a white rainbow piercing through heaven and earth. Five streams of black air crossed it horizontally.) It was like a white rainbow piercing through heaven and earth. Moreover, there were five streams of black air crossing it horizontally. (The Patriarch said,) Bodhidharma asked: 'What is the omen of this?' (He said,) He replied: 'It is impossible to know.' (The Patriarch said,) Bodhidharma said: 'Fifty years after my extinction, a calamity will arise in North India and will befall you. I am about to pass away, and now I entrust the Eye Treasury of the True Dharma (referring to the supreme mind-method of Zen Buddhism) to you. Take good care to protect and maintain it.' (A verse says,) The verse says: 'When one recognizes the nature of the mind, one can speak of the inconceivable. Clearly and completely understanding, there is nothing to be gained. When one gains it, it cannot be expressed in words.'

The Twenty-Fourth Patriarch, Simha Bhiksu:

(The Patriarch arrived at the country of Kashmir.) Simha Bhiksu arrived at the country of Kashmir. He refuted the five schools of Samgraha-dhyana, Dhyana-jnana, which were attached to appearances, abandoning appearances, and not speaking. (Now seeing the benevolent one is not like a pearl.) Now seeing the benevolent one is not like a treasure. (Encountering an elder leading a child, he asked,) He encountered an elder leading a child and asked: 'This child is named Siddha, and he has clenched his left hand since birth.' (The Patriarch looked at him,) Simha Bhiksu looked at him, (and demanded,) and said: 'Can you return my pearl to me?' (The child immediately opened his hand and offered the pearl.) The child immediately opened his hand and offered the pearl, and everyone was amazed. (The Patriarch said,) Simha Bhiksu said: 'In my previous life, I was a monk who went to the Western Sea to make offerings, and I entrusted the donated pearl to him. Now he returns it to me, which is only natural.' (The king, because of this karmic connection,) The king, because of this karmic connection, (relinquished him to leave home.) relinquished him to leave home. (The Patriarch said,) Simha Bhiksu said: 'My teacher prophesied that I would soon encounter calamity. Now I entrust the Eye Treasury of the True Dharma (referring to the supreme mind-method of Zen Buddhism) and the Samghati (袈裟, kasaya) to you, to universally benefit future beings.' (A verse says,) The verse says: 'When correctly speaking of knowledge and perception, knowledge and perception are the mind. The present mind is knowledge and perception, and knowledge and perception are in the present.' (Having spoken, he instructed him to go to other countries to propagate the Dharma.) Having spoken, he instructed him to go to other countries to propagate the Dharma. (The Patriarch, knowing that the calamity was unavoidable,) Simha Bhiksu, knowing that the calamity was unavoidable, (therefore remained in Kashmir.) therefore remained in Kashmir. (At that time, there were two heretics in the country,) At that time, there were two heretics in the country, (one named Matimat,) one named Matimat, (and the other named Durga,) and the other named Durga, (who wanted to create chaos with illusions.) who wanted to create chaos with illusions. (They disguised themselves as monks and secretly entered the royal palace,) They disguised themselves as monks and secretly entered the royal palace, (and plotted,) and plotted: 'If things don't go well, we will blame Buddhism.' (Since the evil is self-made,) Since the evil is self-made, (calamity will also befall.) calamity will also befall. (When the matter was exposed, the king was furious,) When the matter was exposed, the king was furious, (and destroyed the monasteries.) and destroyed the monasteries. (Then, holding a sword, he came before the master and said,) Then, holding a sword, he came before Simha Bhiksu and said: 'Master, have you attained Skandha-sunyata (蘊空)?' (The Patriarch said,) Simha Bhiksu said: 'I have already attained Skandha-sunyata.' (He said,) The heretic said: 'Have you transcended birth and death?' (The Patriarch said,) Simha Bhiksu said: 'I have already transcended.' (He said,) The heretic said: 'Since you have transcended birth and death, you can give me your head.' (The Patriarch said,) Simha Bhiksu said: 'The body is not my own, let alone a head?' (The king swung his sword and cut off the Patriarch's head,) The king swung his sword and cut off Simha Bhiksu's head, (white milk gushed up several feet high,) white milk gushed up several feet high, (and the king's arm fell off by itself.) and the king's arm fell off by itself.

(Baotan said,) Chan Master Baotan said: 'Calamities are indeed the bellows of those who have attained the Way! With the wind power of great vows, they stir the furnace of birth and death, cooking the surging, inauspicious things.'

金。靜而使之銷禍於未萠。動而使之安禍於已至。惟吾師子尊者無愧耳。方其在學地。疑白虹沴氣而詰其師。遲遲接淅若處父母之邦唯恐或后。至觸外道虐𦦨得摩尼故珠。摩頂印心如蹈水火之急。既辦乃翁之事。然後低迴就死。而後世猶有謗傷者。悲夫。唐北山僧神清著書詆譭曰。師子之後皆旁出。非正傳也。國朝永安庵僧契嵩。疾其言。著定祖圖。傳法正宗記。奏之。仁宗皇帝有旨入藏。佛法之際遇甚盛。若此正論既定。而愚猶有說焉。尊者偈曰。正說知見時。知見即是心。當心即知見。知見即於今。只此伽陁自然驗得頭正尾正。彼達磨達靜定之旨。奚翅天淵相邈哉。

二十五祖婆舍斯多尊者

祖至中印度。彼國王名佛勝。深加禮敬外道無我尊疾。祖至索論義不勝。又于王前謂祖曰。我解嘿論不假言說。祖曰。孰知勝負。曰。不爭勝負但取其義。祖曰。汝以何為義。曰。無心為義。曰。汝既無心。安得義乎。曰。我說無心。當名非義。祖曰。汝說無心當名非義。我說非心當義非名。曰。當義非名誰能辨義。祖曰。汝名非義此名何名。曰。為辨非義是名無名。曰。名既非名義亦非義。辨者是誰。當辨何物。如是往返五十九翻。外道杜口信伏。祖忽北面合掌長吁曰。我師獅子尊者。今日遇難斯可傷焉。辭王

【現代漢語翻譯】現代漢語譯本：金子般珍貴的師子尊者，在禍患還未萌芽時，就以靜制動，消弭災禍；在災禍已經發生時，又能以動制動，安定局勢。只有我的老師師子尊者（Śīṃha，佛教禪宗第二十四祖）才當之無愧。當他還在學習的時候，就曾因懷疑白虹沴氣（不祥之兆）而質問他的老師。他恭敬謹慎，就像生活在父母之邦一樣，唯恐落後。甚至爲了觸及外道（非佛教的修行者）的虐待，得到摩尼寶珠（如意寶珠，象徵佛法的珍貴），不惜冒著水火的危險，以摩頂印心（以佛法印證內心）。他完成了繼承佛法的重任，然後才平靜地面對死亡。但後世仍然有人誹謗他，真是可悲啊！唐朝北山僧人神清著書詆譭說：『師子尊者之後的傳承都是旁支，不是正統的傳承。』國朝永安庵的僧人契嵩，痛恨這種說法，於是撰寫了《定祖圖》、《傳法正宗記》，並上奏朝廷。仁宗皇帝下旨將這些著作收入藏經。佛法的際遇真是非常興盛。如果這種正確的論斷已經確定，我還是有些話要說。尊者的偈語說：『正確地說出知見的時候，知見就是心。當下之心就是知見，知見就在當下。』只要理解這首偈語，自然就能驗證頭正尾正（指傳承的純正）。他們所理解的達磨（Bodhidharma，禪宗初祖）的靜定之旨，與師子尊者相比，又豈止是天淵之別呢！二十五祖婆舍斯多尊者（Vasiasita）：祖師到達中印度，那裡的國王名叫佛勝（Buddhasena），對外道（非佛教的修行者）非常尊敬，對外道的無我論非常推崇。祖師前去與他們辯論，外道辯論不過。外道又在國王面前對祖師說：『我理解嘿論（不說話的辯論），不需要言語。』祖師說：『誰來判斷勝負呢？』外道說：『不爭勝負，只求真義。』祖師說：『你以什麼為真義呢？』外道說：『以無心為真義。』祖師說：『你既然無心，又怎麼能有真義呢？』外道說：『我說無心，應當叫做非義。』祖師說：『你說無心應當叫做非義，我說非心應當叫做義非名。』外道說：『當義非名，誰能辨別真義呢？』祖師說：『你名非義，這個名又是什麼名呢？』外道說：『爲了辨別非義，所以叫做無名。』祖師說：『名既然不是名，義也不是義，那麼辨別的人是誰？要辨別什麼東西？』就這樣往返辯論了五十九次，外道啞口無言，心悅誠服。祖師忽然面向北方，合掌長嘆說：『我的老師師子尊者（Śīṃha），今日遇難，真是令人傷心啊！』於是辭別國王。

【English Translation】 English version: Śīṃha (Lion), the Venerable One, as precious as gold, when calamity is not yet sprouted, he uses stillness to eliminate it; when calamity has already occurred, he uses movement to stabilize the situation. Only my teacher, the Venerable Śīṃha (Śīṃha, the twenty-fourth patriarch of Chan Buddhism), is worthy of this. When he was still learning, he questioned his teacher because he suspected the white rainbow was an ominous sign. He was respectful and cautious, as if living in his parents' country, fearing to fall behind. Even to touch the abuse of the heretics (non-Buddhist practitioners) and obtain the Mani jewel (Cintamani, a wish-fulfilling jewel, symbolizing the preciousness of the Dharma), he risked the danger of water and fire, using touching the crown of the head and sealing the mind (using the Dharma to certify the mind). He completed the important task of inheriting the Dharma, and then calmly faced death. But later generations still slander him, how sad! Shenqing, a monk from Beishan in the Tang Dynasty, wrote a book to slander, saying: 'The transmissions after Śīṃha are all collateral branches, not the orthodox transmission.' Qisong, a monk from Yong'an Temple in the Song Dynasty, hated this statement, so he wrote 'Genealogy of the Patriarchs' and 'Records of the Orthodox Transmission of the Dharma', and presented them to the court. Emperor Renzong ordered these works to be included in the Tripitaka. The encounter of the Buddha-dharma was very prosperous. If this correct argument has been established, I still have something to say. The Venerable One's verse says: 'When correctly speaking of knowledge and views, knowledge and views are the mind. The mind in the present moment is knowledge and views, knowledge and views are in the present moment.' Just by understanding this verse, one can naturally verify that the head is correct and the tail is correct (referring to the purity of the transmission). Their understanding of Bodhidharma's (Bodhidharma, the first patriarch of Chan Buddhism) essence of stillness and concentration, compared with Śīṃha, is more than a world apart! The Twenty-fifth Patriarch, Venerable Vasiasita: The Patriarch arrived in Central India. The king there was named Buddhasena, who deeply respected the heretics (non-Buddhist practitioners) and highly praised the heretics' doctrine of no-self. The Patriarch went to debate with them, but the heretics could not win the debate. The heretics then said to the Patriarch in front of the king: 'I understand silent debate, which does not require words.' The Patriarch said: 'Who will judge the victory or defeat?' The heretics said: 'We do not contend for victory or defeat, but only seek the true meaning.' The Patriarch said: 'What do you take as the true meaning?' The heretics said: 'Taking no-mind as the true meaning.' The Patriarch said: 'Since you have no-mind, how can you have true meaning?' The heretics said: 'When I say no-mind, it should be called non-meaning.' The Patriarch said: 'You say no-mind should be called non-meaning, I say non-mind should be called meaning-non-name.' The heretics said: 'When meaning is non-name, who can distinguish the true meaning?' The Patriarch said: 'Your name is non-meaning, what name is this name?' The heretics said: 'In order to distinguish non-meaning, it is called no-name.' The Patriarch said: 'Since the name is not a name, and the meaning is not a meaning, then who is the one who distinguishes? What is to be distinguished?' In this way, they debated back and forth fifty-nine times, and the heretics were speechless and sincerely convinced. The Patriarch suddenly faced north, put his palms together, and sighed deeply, saying: 'My teacher, the Venerable Śīṃha (Śīṃha), has encountered difficulties today, which is truly sad!' Then he bid farewell to the king.

至南天潛隱山谷。彼國王名天德。次子和柔而長嬰疾苦。祖為陳因果。王即釋疑。有咒術師忌祖。潛置藥食中。祖知而故食。彼反受禍。投祖出家。后六年。太子得勝即位。覆信外道。致難於祖。太子不如蜜多入諫被囚。問祖曰。予國素絕妖訛。師所傳何宗。祖曰。王國昔來實無邪法。我所得者即飲光大士親傳佛印。展轉二十四世師子尊者而傳於我。王曰。師子比丘不能免刑戮。何能傳法後人。曰。我師難未起時。密授信衣法偈。王索以焚之。薪盡如故。王悔謝致禮曰。師子真嗣既明。乃赦太子出家。祖曰。當爲何事。曰。我若出家不為別事。祖曰。不為何事。曰。不為俗事。曰。當爲何事。曰。當爲佛事。祖曰。太子諸聖降跡。即為具戒。付法偈曰。聖人說知見。當境無是非。我今悟真性。無道亦無理。蜜多再啟曰。法衣宜可傳乎。祖曰。此衣為難。故假以證明。汝身無難。不必其衣。化彼十方。人自信向。

寶曇曰。佛法患難自此而息。祖師信衣自此而傳。以師子授受如此之明。中印南天如此之近。當時猶有疑者。非般若靈驗信衣光明。豈有今日殊勝哉。愚觀祖師困厄艱虞。是果為誰家事。後世謾不知省。勇於自欺。曾無豪發之知。便爲了證。以佛祖為奇貨。求售於時。後學初機指為師授。不知其當。吾祖

【現代漢語翻譯】現代漢語譯本：祖師到達南方的潛隱山谷。那裡的國王名叫天德（Deva）。他的第二個兒子和柔（Harsha）從小就體弱多病。祖師為他和國王陳述因果報應的道理，國王因此消除了疑慮。有個咒術師嫉妒祖師，偷偷地在食物中下毒。祖師知道后，故意吃下。結果咒術師反而遭殃。他於是拜祖師為師，出家修行。六年之後，太子得勝（Jitasena）即位，但他重新信奉外道，為難祖師。太子不如蜜多（Aniruddha）進諫，反被囚禁。國王問祖師說：『我的國家向來沒有妖邪惑眾的事情，你所傳的是什麼宗派？』祖師說：『王國過去確實沒有邪法。我所得到的，是飲光大士（Kasyapa Buddha）親自傳授的佛印，輾轉傳了二十四世，由師子尊者（Simha）傳給我。』國王說：『師子比丘不能免於刑戮，怎麼能傳法給後人？』祖師說：『我的老師在災難尚未發生時，秘密地授予我信衣和法偈。』國王索要信衣焚燒，但信衣燒完后卻完好如初。國王后悔，向祖師謝罪行禮說：『師子尊者傳法的嗣位已經明確。』於是赦免太子，允許他出家。祖師問：『你打算做什麼事？』太子說：『我如果出家，不為別的事。』祖師說：『不為什麼事？』太子說：『不為世俗之事。』祖師說：『那打算做什麼事？』太子說：『打算做佛事。』祖師說：『太子是諸聖降臨的示跡。』於是為他授具足戒，並傳授法偈說：『聖人說知見，當境無是非。我今悟真性，無道亦無理。』蜜多再次請求說：『法衣可以傳授嗎？』祖師說：『這件衣服是爲了在危難時，用來證明身份的。你自身沒有危難，就不必用這件衣服。去教化十方眾生，讓人人自信自向。』寶曇說：『佛法的患難從此停止，祖師的信衣從此開始傳授。因為師子尊者傳授得如此明白，中印度和南印度又如此之近，當時還有人懷疑。如果不是般若的靈驗和信衣的光明，哪裡會有今天的殊勝景象呢？』我認為祖師所遭遇的困厄和艱難，這結果是爲了誰的事呢？後世的人卻不知道反省，勇於自欺欺人，沒有絲毫的覺悟，就自以為證悟了。把佛祖的教法當作稀有的貨物，在世上求售。後來的學人剛入門，就指為是祖師的傳授，不知道是否恰當。我的祖師啊！

【English Translation】 English version: The Patriarch arrived at the secluded valley of South India. The king there was named Deva (天德). His second son, Harsha (和柔), was frail and suffered from illness since childhood. The Patriarch explained the principles of cause and effect to him and the king, thus dispelling the king's doubts. A sorcerer, jealous of the Patriarch, secretly poisoned his food. The Patriarch, knowing this, deliberately ate it. As a result, the sorcerer suffered the consequences. He then became a disciple of the Patriarch and entered monastic life. Six years later, Prince Jitasena (得勝) ascended the throne, but he reverted to believing in externalist doctrines, causing difficulties for the Patriarch. Prince Aniruddha (不如蜜多) remonstrated, but was imprisoned. The king asked the Patriarch, 'My kingdom has never had any demonic or misleading affairs. What sect are you transmitting?' The Patriarch said, 'The kingdom has indeed never had any heretical teachings. What I have received is the Buddha-seal personally transmitted by Kasyapa Buddha (飲光大士), passed down through twenty-four generations, and transmitted to me by Venerable Simha (師子尊者).' The king said, 'The Bhikshu Simha could not escape execution. How could he transmit the Dharma to future generations?' The Patriarch said, 'My teacher, before the calamity arose, secretly bestowed upon me the robe of faith and the Dharma verse.' The king demanded the robe to burn it, but after the robe was burned, it remained intact. The king repented, apologized, and paid respects to the Patriarch, saying, 'The succession of Venerable Simha's Dharma transmission is now clear.' He then pardoned the prince and allowed him to enter monastic life. The Patriarch asked, 'What do you intend to do?' The prince said, 'If I enter monastic life, it will not be for anything else.' The Patriarch said, 'Not for what?' The prince said, 'Not for worldly affairs.' The Patriarch said, 'Then what do you intend to do?' The prince said, 'I intend to do Buddha-work.' The Patriarch said, 'The prince is a manifestation of the descent of all the sages.' He then ordained him with the full precepts and transmitted the Dharma verse, saying, 'Sages speak of knowledge and views; in the face of circumstances, there is no right or wrong. I now awaken to the true nature; there is neither path nor principle.' Aniruddha requested again, saying, 'Can the Dharma robe be transmitted?' The Patriarch said, 'This robe is for proving identity in times of difficulty. You yourself have no difficulties, so there is no need for this robe. Go and transform the beings of the ten directions, so that everyone has faith and self-reliance.' Baotan said, 'The calamities of the Buddha-dharma ceased from this point, and the Patriarch's robe of faith began to be transmitted from this point. Because Venerable Simha's transmission was so clear, and Central India and South India were so close, there were still those who doubted at that time. If it were not for the spiritual efficacy of Prajna and the light of the robe of faith, how could there be such excellent circumstances today?' I believe that the difficulties and hardships encountered by the Patriarch, for whose sake was this result? Later generations do not know how to reflect, are brave in deceiving themselves, have no awareness at all, and then consider themselves enlightened. They treat the Buddha's teachings as rare commodities, seeking to sell them in the world. Later learners, just entering the path, point to it as the Patriarch's transmission, not knowing whether it is appropriate. Oh, my Patriarch!'

之世。復何望哉。先佛斥為增上慢人。不意吾身親見之也。

二十六祖不如蜜多尊者

祖至東印度。彼王與外道長爪梵志同睹白氣貫天。曰何瑞也。梵志昧王曰。魔來之兆。即謀諸徒曰。不如蜜多將入都。誰能挫之。徒曰。我等各有咒術。動天地。入水火。何患哉。祖至。見宮墻黑氣。謂小難耳。直至王前。王曰。師來何為。曰。度眾生。曰。以何法度。曰。各以類度。梵志怒。化大山于祖頂上。祖即指山復彼頭上。乃投誠。祖慜其愚惑。指而化之。為說法也。祖與王同車而出。忽見瓔珞童子。無姓氏。稽首於前。祖曰。汝憶往事不。曰。我念遠劫與師同居。師演摩訶般若。我轉甚深修多羅。今日之事蓋契宿因。祖謂王曰。此童子非他人。即大勢至菩薩也。此聖人後出二人。一人化南印度。一人緣在震旦。遂以宿因故名般若多羅。吾今付汝正法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。

二十七祖般若多羅尊者

祖至南印度。遇彼王香至。崇重度越等倫。施無價寶珠。王三子。其季開士也。祖欲試其所得。乃以施珠問三王子。圓明有過於此者不。皆曰寶中無以逾也。非尊者道力孰能受之。其季開士菩提達磨曰。此是世寶未足為上。于諸寶中法寶為上。此是世光未足為

【現代漢語翻譯】現代漢語譯本：這樣的世道，還能有什麼指望呢？先佛曾經斥責過這種人為『增上慢人』（指自以為是，未證得道果卻妄稱已證得的人），沒想到我今天親眼見到了。

二十六祖不如蜜多尊者（Asu-mitra）：

尊者來到東印度，當時的國王和外道長爪梵志（Dirghanakha）一同看到一道白氣貫穿天空，問道：『這是什麼祥瑞之兆？』梵志欺騙國王說：『這是魔來臨的徵兆。』於是和他的徒弟們商量說：『不如蜜多（Asu-mitra）將要來到都城，誰能挫敗他？』徒弟們說：『我們各自都有咒術，能撼動天地，出入水火，有什麼可擔心的呢？』尊者來到后，看到宮墻上有黑氣，說：『這只是小小的災難罷了。』直接來到國王面前，國王問道：『大師來這裡做什麼？』尊者說：『度化眾生。』國王問：『用什麼方法度化？』尊者說：『各自用適合他們的方式度化。』梵志大怒，用咒術化出一座大山壓在尊者頭頂上，尊者立即用手指著那座山，山又回到梵志的頭頂上，梵志於是投降。尊者憐憫他的愚昧迷惑，用手指著他，將他點化。然後為他說法。尊者和國王同乘一輛車出來，忽然看見一個佩戴瓔珞的童子，沒有姓氏，在前面叩拜。尊者說：『你還記得過去的事情嗎？』童子說：『我記得在遙遠的過去，我和師父您一同居住，您演說摩訶般若（Mahaprajna，大智慧），我轉述甚深修多羅（Sutra，佛經）。今天的事情大概是符合過去的因緣。』尊者對國王說：『這個童子不是別人，就是大勢至菩薩（Mahasthamaprapta）啊。這位聖人以後會化身兩個人，一個人化身到南印度，一個人和震旦（中國）有緣。』於是因為過去的因緣，給他取名為般若多羅（Prajnatara）。我現在將正法眼藏（Sad-dharma-pratipaksa）傳授給你。偈語說：『真性心地藏，無頭亦無尾。應緣而化物，方便呼為智。』

二十七祖般若多羅尊者（Prajnatara）：

尊者來到南印度，遇到當時的國王香至（香至王），國王非常崇敬他，超過了其他人，用無價的寶珠供養他。國王有三個兒子，其中最小的兒子是個開悟的人。尊者想要測試他所證悟的境界，於是用供養的寶珠問三個王子：『圓滿的光明有超過這顆寶珠的嗎？』王子們都說：『寶物中沒有能超過它的了，如果不是尊者的道力，誰能接受它呢？』最小的王子菩提達磨（Bodhidharma）說：『這是世間的寶物，還不足以稱為最上等的。在所有的寶物中，法寶才是最上等的。這是世間的光明，還不足以稱為最上等的。

【English Translation】 English version: In such a world, what hope is there? The former Buddhas rebuked such people as 'arrogant people' (those who are self-righteous, falsely claiming to have attained enlightenment without actually doing so). I never expected to witness this myself today.

The Twenty-sixth Patriarch, Venerable Asu-mitra:

The Patriarch arrived in East India. The king at the time, along with the heretic Dirghanakha, saw a white aura piercing the sky and asked, 'What auspicious sign is this?' The heretic deceived the king, saying, 'It is a sign of the arrival of demons.' So he consulted with his disciples, saying, 'Asu-mitra is about to enter the capital. Who can defeat him?' The disciples said, 'We each have mantras that can shake heaven and earth, enter water and fire. What is there to worry about?' When the Patriarch arrived, he saw a black aura on the palace walls and said, 'This is just a minor calamity.' He went directly before the king, who asked, 'What brings you here, Master?' The Patriarch said, 'To liberate sentient beings.' The king asked, 'By what method?' The Patriarch said, 'Each according to their kind.' The heretic was enraged and used a mantra to transform a large mountain above the Patriarch's head. The Patriarch immediately pointed at the mountain, and it returned to the heretic's head, who then surrendered. The Patriarch, pitying his ignorance and delusion, pointed at him and transformed him. Then he preached the Dharma to him. The Patriarch and the king came out in the same chariot, when suddenly they saw a child adorned with necklaces, without a surname, bowing before them. The Patriarch said, 'Do you remember the past?' The child said, 'I remember in the distant past, I lived with you, Master. You expounded the Mahaprajna (Great Wisdom), and I recited the profound Sutras (Buddhist scriptures). Today's events are probably in accordance with past causes.' The Patriarch said to the king, 'This child is none other than the Bodhisattva Mahasthamaprapta. This sage will later manifest in two persons, one manifesting in South India, and one having an affinity with China.' So, because of past causes, he was named Prajnatara. I now entrust you with the Sad-dharma-pratipaksa (Treasury of the Eye of the True Dharma). The verse says: 'The true nature is the treasury of the mind-ground, without head or tail. Responding to conditions, it transforms things, conveniently called wisdom.'

The Twenty-seventh Patriarch, Venerable Prajnatara:

The Patriarch arrived in South India and met King Xiangzhi (Fragrant Knowledge King), who revered him greatly, surpassing others, and offered him priceless jewels. The king had three sons, the youngest of whom was an enlightened person. The Patriarch wanted to test his attainment, so he asked the three princes with the offered jewels, 'Is there a more perfect radiance than this jewel?' The princes all said, 'There is nothing among treasures that can surpass it. If it were not for the Patriarch's spiritual power, who could receive it?' The youngest prince, Bodhidharma, said, 'This is a worldly treasure, not worthy of being called the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not worthy of being called the highest.'

上。于諸光中智光為上。此是世明未足為上。于諸明中心明為上。此珠光明不能自照。要假智光光辨於此。既辨此已即知是珠。既知是珠即明其寶。若明其寶寶不自寶。若辨其珠珠不自珠。珠不自珠者要假智寶以明法寶。然則師有其道其寶即現。眾生有道心寶亦然。祖曰。于諸物中何物無相。曰。于諸物中不起無相。又問。于諸物中何物最高。曰。于諸物中人我最高。問。于諸物中何物最大。曰。于諸物中法性最大。祖知是法嗣。既出家乃付法眼。曰。心地生諸種。因事復生理。果滿菩提圓。花開世界起。

寶曇曰。西天四七皆聖師也。根地穩實見於行履。辯慧駿發見於詞氣。多見其師載道望氣而往求之。如探故懷取所寓物。如將累世箕裘之業而𢌿諸市人。聖聖相尋何其易也。淮陰謂漢高曰。陛下善能將將。愚謂安得人人如蕭曹韓信為帝用哉。是知大法東流要與凡夫共用。亦如小夫賤隸一旦用命。自知亦有封侯之日。惟吾祖師去佛未遠。應機說法大抵與佛語菩薩語無異。然其禪備眾體。後世子孫各得其一亦足以名家。疾焰過風奔流度刃。無不兆見於此。學者識之。

達磨大師破六宗

有相宗

師至問曰。一切諸法何名實相。彼尊者薩婆羅曰。于諸相中不互諸相是名實相。師曰。一切諸相而不

【現代漢語翻譯】現代漢語譯本：上。在所有的光中，智慧之光最為殊勝。世俗的光明不足以稱之為殊勝。在所有的明中，心明最為殊勝。這顆珠子的光明不能自己照亮，需要藉助智慧之光才能辨別它。辨別之後，就能知道這是寶珠。知道是寶珠之後，就能明白它的珍貴。如果明白它的珍貴，寶物本身並不能使自己成為寶物。如果辨別出是寶珠，寶珠本身並不能使自己成為寶珠。寶珠不能自己成為寶珠，需要藉助智慧之寶來闡明法寶。這樣，老師有了道，他的寶物就會顯現。眾生有了道心，寶物也是如此。祖師問道：『在所有的事物中，什麼事物沒有相？』回答說：『在所有的事物中，不起念就是無相。』又問：『在所有的事物中，什麼事物最高？』回答說：『在所有的事物中，人我和執著最高。』問：『在所有的事物中，什麼事物最大？』回答說：『在所有的事物中，法性最大。』祖師知道他是可以繼承佛法的人，等到他出家后，就將衣缽傳給了他，並說：『心地生出各種種子，因緣和合又會生出道理，果實圓滿菩提也就圓滿了，花開之時世界也就顯現了。』寶曇說：『西天四十七位都是聖師啊。根基穩固體現在行為舉止上，辯才敏捷體現在言辭氣度上。』大多看到他們的老師帶著道，觀察氣象前往求教，就像探尋舊時的記憶，取出所寄託的物品，就像繼承了世代相傳的家業而交給市井之人。聖人與聖人相遇是多麼容易啊！淮陰侯韓信對漢高祖劉邦說：『陛下善於統領將領。』我認為怎麼能要求人人像蕭何、曹參、韓信一樣為陛下所用呢？由此可知，大法東傳要與凡夫俗子共同使用，也像普通百姓一旦為國立功，自然知道也有封侯拜爵的機會。只有我們的祖師距離佛陀的時代不遠，隨機應變的說法大致與佛陀所說、菩薩所說沒有差別。然而他的禪法具備各種體用，後世子孫只要得到其中的一種，也足以成為名家。』疾風迅雷，奔流飛刃，無不在此顯現端倪，學者應該認識到這一點。達磨大師破斥六宗有相宗大師來到后問道：『一切諸法，什麼叫做實相？』那位尊者薩婆羅（Sarvaara，人名）回答說：『在所有的相中，不互相干擾的相，就叫做實相。』大師說：『一切諸相而不』

【English Translation】 English version: Superior. Among all lights, the light of wisdom is the most superior. Worldly light is not sufficient to be called superior. Among all illuminations, the illumination of the mind is the most superior. The light of this pearl cannot illuminate itself; it requires the light of wisdom to discern it. Once discerned, one knows it is a pearl. Once one knows it is a pearl, one understands its preciousness. If one understands its preciousness, the treasure itself does not make itself a treasure. If one discerns it as a pearl, the pearl itself does not make itself a pearl. The pearl cannot make itself a pearl; it requires the treasure of wisdom to illuminate the treasure of the Dharma. Thus, when the teacher possesses the Dao (the Way), their treasure manifests. When sentient beings possess the mind of the Dao, their treasure is also the same. The Patriarch asked: 'Among all things, what thing has no form?' He replied: 'Among all things, non-arising is formless.' He further asked: 'Among all things, what thing is the highest?' He replied: 'Among all things, ego and attachment are the highest.' He asked: 'Among all things, what thing is the greatest?' He replied: 'Among all things, the Dharma-nature is the greatest.' The Patriarch knew that he was a successor to the Dharma. After he left home (became a monk), he transmitted the Dharma to him, saying: 'The mind-ground gives rise to all kinds of seeds; conditioned by events, principles arise again. When the fruit is full, Bodhi (enlightenment) is complete. When the flower blooms, the world arises.' Bao Tan (name of a person) said: 'The forty-seven [Patriarchs] of Western India were all holy teachers. The stability of their roots is seen in their conduct and deportment; the swiftness of their eloquence is seen in their words and spirit.' Most people see their teachers carrying the Dao, observing the signs, and going to seek them, like exploring old memories to retrieve what was entrusted, like entrusting the ancestral heritage to the common people in the marketplace. How easy it is for sages to find each other! Huaiyin (Han Xin, a general) said to Emperor Gaozu of Han (Liu Bang): 'Your Majesty is good at commanding generals.' I say, how can everyone be like Xiao He, Cao Can, and Han Xin to be used by the Emperor? It is known that the Great Dharma flowing eastward must be used together with ordinary people, just as a commoner or lowly servant, once they serve with their lives, naturally know that there is also a day to be enfeoffed as a marquis. Only our ancestral teacher was not far from the Buddha. His expedient teachings were generally no different from the words of the Buddha and the Bodhisattvas. However, his Chan (Zen) encompasses all forms. Later generations of descendants, each obtaining one of them, are sufficient to become masters. Swift flames, passing winds, rushing currents, and crossing blades—all are foreshadowed here. Scholars should recognize this.' Dharma Master Refutes the Six Sects The Sect of Characteristics The Master arrived and asked: 'Among all dharmas, what is called the true characteristic?' The Venerable Sarvaara (name of a person) replied: 'Among all characteristics, the characteristics that do not interfere with each other are called the true characteristic.' The Master said: 'All characteristics without'

互者。若明實相當何定邪。曰。于諸相中實無有定。若定諸相何名為實。師曰。諸相不定便明實相。汝今不定當何得之。曰。我言不定不說諸相。當說諸相其義亦然。師曰。汝言不定當為實相。定不定故即非實相。曰。定既不定即非實相。知我非故不定不變。師曰。汝今不變何名實相。已變已往其義亦然。曰。不變當在在不在故。故變實相以定其義。師曰。實相不變變則非實。于有無中何名實相。薩婆羅心知聖師縣解。以手指空曰。此是世間有相亦能空故。當我此身得似不。師曰。若解實相即見非相。若了非相其色亦然。當於色中不識色體。于非相中不礙有故。若能是解此名實相。彼眾聞已。心意朗然欽禮信受。

無相宗

師至問曰。汝言無相當何證之。彼眾中有智者波羅提曰。我名無相心不現故。師曰。汝心不現當何明之。曰。我明無相心不取捨。當於明時亦無當者。師曰。于諸有無心不取捨。又無當者誰明無故。曰。入佛三昧尚無所得。何況無相而欲知之。師曰。相既不知誰云有無。尚無所得何名三昧。曰。我說不證證無所證。非三昧故我說三昧。師曰。非三昧者何當名之。汝既不證非證何證。波羅提聞已即悟本心。悔謝往謬。復記之曰。汝當得道不久證之。此國有魔不久降之。言已忽然不現。

定慧宗

師至問曰。汝學定慧為一為二。彼眾有婆蘭陁曰。我此定慧非一非二。師曰。既非一二何名定慧。曰。在定非定處慧非慧。一即非一二亦不二。師曰。當一不一當二不二。既非定慧約何定慧。曰。不一不二定慧能知。非定非慧亦復然矣。師曰。慧非定故然何知哉。不一不二誰定誰慧。婆蘭陁聞之疑心冰釋。

無得宗

師至問曰。汝云無得無得何得。既無所得亦無得得。彼眾有寶靜者曰。我說無得得非無得。得當說得得無得是得。師曰。得既不得得亦非得。既云得得得得何得。曰。見得非得非得是得。若見不得名為得得。師曰。得既非得得得無得。既無所得當何得得。寶靜聞知頓除疑罔。

寂靜宗

師至問曰。何名寂靜。於此法中誰靜誰寂。彼有長者曰。此心不動是名為寂。於法無染名之為靜。師曰。本心不寂要假寂靜。本來寂故何用寂靜。曰。諸法本空以空空故。于彼空空故名寂靜。師曰。空空已空諸法亦爾。寂靜無相何靜何寂。彼長者聞已豁然開悟。

戒行宗

師至問曰。何者名戒云何名行。當此戒行為一為二。彼眾有賢者曰。一二二一皆彼所生。依教無染此名戒行。師曰。汝言依教即是有染。一二俱破何言依教。此二違背不及於行。內外非明何名為戒。

【現代漢語翻譯】現代漢語譯本定慧宗師父來到后問道：『你們所學的定和慧，認為是一還是二？』他們之中有個叫婆蘭陁（Bālán tuó）的人回答說：『我們這裡的定和慧，既不是一也不是二。』師父說：『既然不是一也不是二，那又憑什麼叫做定和慧呢？』婆蘭陁說：『在定的時候不是定，在慧的時候不是慧。說一就不是一，說二也不是二。』師父說：『當一的時候不是一，當二的時候不是二。既然不是定和慧，那又依據什麼來說定和慧呢？』婆蘭陁說：『不一不二，定和慧能夠知曉。不是定不是慧，也是這樣。』師父說：『慧不是因為定而產生，那又憑什麼知曉呢？不一不二，誰是定誰是慧呢？』婆蘭陁聽了之後，疑慮像冰一樣消融了。

無得宗師父來到后問道：『你們說無所得，無所得，那又得到了什麼？既然沒有所得，那也沒有得到之得。』他們之中有個叫寶靜的人回答說：『我說無得，但得並非無得。得應當說得，得無得才是得。』師父說：『得既然不是得，得之得也不是得。既然說得得，那得得又得到了什麼？』寶靜說：『見得不是得，非得才是得。如果見不得，就叫做得得。』師父說：『得既然不是得，得得也就無所得。既然沒有所得，那又憑什麼得得呢？』寶靜聽了之後，立刻消除了疑惑。

寂靜宗師父來到后問道：『什麼叫做寂靜？在這個法中，誰是靜誰是寂？』他們之中有個長者回答說：『此心不動，這就叫做寂。對於法沒有染著，就叫做靜。』師父說：『本來心就不寂靜，需要藉助寂靜。本來就是寂的，那又何必用寂靜呢？』長者說：『諸法本來是空，用空來空空。對於那個空空，所以叫做寂靜。』師父說：『空空已經空了，諸法也是這樣。寂靜沒有相，那什麼又是靜，什麼又是寂呢？』那位長者聽了之後，豁然開悟。

戒行宗師父來到后問道：『什麼叫做戒，什麼叫做行？這戒和行，認為是一還是二？』他們之中有個賢者回答說：『一二，二一，都是由它所生。依照教義沒有染著，這就叫做戒行。』師父說：『你說依照教義，那就是有染著。一和二都破除了，還說什麼依照教義？這二者互相違背，達不到行。內外不明，那又憑什麼叫做戒？』

【English Translation】 English version Dhyana and Wisdom Sect (定慧宗 Dìng huì zōng) The Master arrived and asked: 'Do you consider the Dhyana (定 dìng, concentration) and Wisdom (慧 huì, prajna) you study as one or two?' Among them, there was a person named Bālán tuó (婆蘭陁) who replied: 'The Dhyana and Wisdom here are neither one nor two.' The Master said: 'Since they are neither one nor two, what do you call Dhyana and Wisdom?' Bālán tuó said: 'In Dhyana, it is not Dhyana; in Wisdom, it is not Wisdom. Saying one is not one, and saying two is not two either.' The Master said: 'When it should be one, it is not one; when it should be two, it is not two. Since it is neither Dhyana nor Wisdom, what do you rely on to speak of Dhyana and Wisdom?' Bālán tuó said: 'Neither one nor two, Dhyana and Wisdom can know. Not Dhyana, not Wisdom, it is also like that.' The Master said: 'Wisdom is not produced because of Dhyana, then how can it know? Neither one nor two, who is Dhyana and who is Wisdom?' Upon hearing this, Bālán tuó's doubts melted away like ice.

No Attainment Sect (無得宗 Wú dé zōng) The Master arrived and asked: 'You say no attainment, no attainment, then what is attained? Since there is no attainment, there is also no attainment of attainment.' Among them, there was a person named Bǎo jìng (寶靜) who replied: 'I speak of no attainment, but attainment is not no attainment. Attainment should be spoken of as attainment; attaining no attainment is attainment.' The Master said: 'Since attainment is not attainment, the attainment of attainment is also not attainment. Since you say attainment of attainment, what does the attainment of attainment attain?' Bǎo jìng said: 'Seeing attainment is not attainment; non-attainment is attainment. If you see non-attainment, it is called attainment of attainment.' The Master said: 'Since attainment is not attainment, the attainment of attainment is no attainment. Since there is no attainment, what do you attain with attainment of attainment?' Upon hearing this, Bǎo jìng immediately eliminated his doubts.

Stillness and Silence Sect (寂靜宗 Jìjìng zōng) The Master arrived and asked: 'What is called stillness and silence? In this Dharma, who is still and who is silent?' Among them, there was an elder who replied: 'When this mind does not move, it is called silence. When there is no attachment to the Dharma, it is called stillness.' The Master said: 'Originally, the mind is not silent, so it needs to rely on stillness and silence. Since it is originally silent, why use stillness and silence?' The elder said: 'All dharmas are originally empty, using emptiness to empty emptiness. Regarding that emptiness of emptiness, it is called stillness and silence.' The Master said: 'Emptiness of emptiness is already empty, and all dharmas are also like that. Stillness and silence have no form, so what is stillness and what is silence?' Upon hearing this, the elder suddenly awakened.

Precepts and Conduct Sect (戒行宗 Jiè xíng zōng) The Master arrived and asked: 'What is called precepts, and what is called conduct? Do you consider these precepts and conduct as one or two?' Among them, there was a wise man who replied: 'One and two, two and one, are all born from it. According to the teachings, without attachment, this is called precepts and conduct.' The Master said: 'You say according to the teachings, that is having attachment. One and two are both broken, so what do you say about according to the teachings? These two contradict each other and do not reach conduct. If the inside and outside are not clear, what is called precepts?'

曰。我有內外彼已知竟。既得通達便是戒行。若說違背俱是俱非。言及清凈即戒即行。師曰。俱是俱非何言清凈。既得通故何譚內外。賢者聞知即自慚服。既而六宗咸誓皈依。由是化被南天聲馳五印。遠近學者靡然而向風矣。

寶曇曰。外道去佛一間耳。力量如佛。議論如佛。現神通如佛。唯其心外有法不得作佛。昔如來初越王城之日。即入檀特象頭諸山從外道游。乃至六年日餐麻麥。離九十六種赤幡之族。無不經歷。蓋不入虎穴不得虎子之謂也。暨成道說法已。彼外道者尚有魔佛之壘。往往拊佛之亢而搤之。吾目視耽耽之師譚笑固自若也。至有斬首求謝者。佛滅度已。諸師或遇負墮踵鼓為之蔑然爾狗我天從是而作。今吾祖達磨親佩般若多羅正印。而金剛之鋒焰𦦨在手。所謂試小臣小臣斃。試狗狗斃。其亦是類歟。今觀佛大勝多等六宗。異趣分徒各封己解。此與聲聞二乘尚爾不類。況擬與吾佛祖為敵耶。嘗欲倒置其說晦其主名。以驗當世具正見人。未必東土阿師果勝西天外道。

震旦禪師

初祖菩提達磨大師

師至金陵。梁武帝召問曰。如何是聖諦第一義。師曰。廓然無聖。帝曰。對朕者誰。師曰。不識。帝不契。遂屆洛陽止嵩山少林寺。面壁而坐。人莫之測。時謂之壁觀婆羅門。尋有僧神

【現代漢語翻譯】現代漢語譯本：

他說：『我已經完全瞭解了內外一切。既然通達了，就是戒行。如果說違背，那麼一切都是既是又非。說到清凈，戒就是行，行就是戒。』師父說：『既是又非，怎麼能說是清凈呢？既然通達了，還談什麼內外呢？』賢者聽了，感到慚愧而信服。之後，六個宗派都發誓皈依。因此，教化遍及南天竺，聲名遠揚五印度。遠近的學者都紛紛歸向他。寶曇說：『外道離佛只差一步而已。力量像佛，議論像佛，顯神通像佛，只是因為心中有外在的法，所以不能成佛。過去如來剛離開王城的時候，就進入檀特山（Dandaka）和象頭山（Gajasiras）等山，跟外道一起遊歷。甚至六年時間裡每天只吃麻和麥。九十六種外道，沒有不經歷的。這大概就是不入虎穴焉得虎子的意思。等到成道說法之後，那些外道還有魔和佛的壁壘，常常拍佛的脖子，扼住他。我看到那些自鳴得意的老師談笑自若。甚至有人砍下自己的頭來請求謝罪。佛滅度之後，各位禪師或者遇到失敗，就跺腳，敲鼓，輕蔑地說「爾狗我天」，從此就這麼做了。現在我們的祖師達磨（Bodhidharma）親自佩戴般若多羅（Prajnatara）的印記，金剛的鋒芒掌握在手中。所謂試小臣小臣死，試狗狗死，大概就是這類情況吧。現在看佛大勝多（Buddhadatta）等六個宗派，不同的派別各自堅持自己的理解。這和聲聞二乘都不一樣，更何況要和我們的佛祖為敵呢？我曾經想顛倒他們的說法，隱去他們的主名，來驗證當世具有正見的人。未必東土的阿師就一定勝過西天的外道。』震旦禪師初祖菩提達磨大師（Bodhidharma）師父到達金陵。梁武帝召見他問道：『什麼是聖諦第一義？』師父說：『廓然無聖。』皇帝說：『那面對朕的是誰？』師父說：『不認識。』皇帝不理解。於是師父到達洛陽，住在嵩山少林寺，面壁而坐。人們無法理解他，當時稱他為壁觀婆羅門（Brahman）。不久，有個僧人神

【English Translation】 English version:

He said, 'I have completely understood everything inside and outside. Since I have attained thorough understanding, that itself is discipline and practice. If you speak of contradiction, then everything is both yes and no. When speaking of purity, discipline is practice, and practice is discipline.' The master said, 'If it is both yes and no, how can you speak of purity? Since you have attained thorough understanding, what is there to discuss about inside and outside?' The worthy one, upon hearing this, felt ashamed and submitted. Thereafter, the six sects all vowed to take refuge. Because of this, his teachings spread throughout South India, and his reputation reached the five Indias. Scholars from far and near all turned towards him. Bao Tan said, 'The heretics are only one step away from the Buddha. Their power is like the Buddha's, their arguments are like the Buddha's, their manifestations of supernatural powers are like the Buddha's, but because they have external dharmas in their minds, they cannot become Buddhas. In the past, when the Tathagata first left the royal city, he entered the mountains of Dandaka (檀特) and Gajasiras (象頭), and traveled with the heretics. He even spent six years eating only hemp and wheat every day. He experienced all ninety-six kinds of heretics. This is probably what is meant by 'You can't get tiger cubs without entering the tiger's den.' After he attained enlightenment and began to preach the Dharma, those heretics still had the ramparts of demons and Buddhas, and they often patted the Buddha's neck and strangled him. I saw those complacent teachers talking and laughing as if nothing had happened. There were even those who cut off their own heads to beg for forgiveness. After the Buddha's Nirvana, the various masters, when encountering failure, would stomp their feet and beat drums, contemptuously saying 'You are a dog, I am heaven,' and they have been doing this ever since. Now our patriarch Bodhidharma (菩提達磨) personally wears the seal of Prajnatara (般若多羅), and the sharp edge of the Vajra is in his hand. As the saying goes, 'Test a small official, the small official dies; test a dog, the dog dies.' It is probably something like that. Now look at the six sects such as Buddhadatta (佛大勝多), with different factions each adhering to their own understanding. This is not even like the Sravakas and Pratyekabuddhas, let alone trying to be enemies with our Buddha-patriarch?' I once wanted to reverse their arguments and conceal the names of their leaders, in order to test the people of the world who have right view. It is not necessarily the case that the teachers of the Eastern Land are definitely superior to the heretics of the Western Heaven.' Zen Master of China The First Patriarch, Great Master Bodhidharma (菩提達磨) The master arrived at Jinling. Emperor Wu of Liang summoned him and asked, 'What is the first meaning of the highest truth?' The master said, 'Vast emptiness, nothing holy.' The emperor said, 'Who is facing me?' The master said, 'I don't know.' The emperor did not understand. Thereupon, the master arrived at Luoyang and stayed at Shaolin Temple on Mount Song, sitting facing a wall. People could not fathom him, and at that time they called him the Wall-Gazing Brahman (婆羅門). Soon, there was a monk named Shen

光來參。師端坐莫聞誨勵。立庭下。遲明積雪齊腰。師憫而問曰。汝久立雪中當求何事。光悲淚曰。惟愿慈悲。開甘露門廣度群品。師曰。諸佛無上妙道。曠劫精勤難行能行。豈以小德小智輕心慢心。冀真乘哉。光聞已。取利刀自斷左臂置於師前。師乃曰。諸佛法印可得聞乎。師曰。諸佛法印匪從人得。曰。我心未安乞師安心。師曰。將心來與汝安。曰。覓心不可得。師曰。與汝安心竟。又記之曰。汝但外息諸緣內心無舛。心如墻壁可以入道。已而九年欲返西天。命門人曰。時將至矣。汝等各言所得。有道副對曰。如我所見。不執文字不離文字而為道用。師曰。汝得吾皮。尼總持曰。我今所見。如慶喜見阿閦佛國。一見更不再見。師曰。汝得吾肉。道育曰。四大本空五陰非有。而我見處無一法可得。師曰。汝得吾骨。慧可出。禮三拜依位而立。師曰。汝得吾髓。師復告之曰。如來以正法眼藏付囑迦葉。展轉囑累而至於我。汝當護持。授汝袈裟以表法信。所謂內傳法印以印本心。外傳袈裟以定宗旨。後代澆漓有華梵分。卻後難生宜出此衣證之。表明其化。偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。

寶曇曰。吾祖之入中國也。初無放光動地之祥。亦無雨法如雲之益。又無與世俯仰之事。當時望之

【現代漢語翻譯】現代漢語譯本：慧光前來參拜。菩提達摩（Bodhidharma）禪師端坐著，沒有說任何教誨鼓勵的話。慧光站在庭院裡，直到天亮，積雪已經齊腰深。菩提達摩禪師憐憫他，問道：『你長時間站在雪中，想要尋求什麼？』慧光悲傷地流著淚說：『只希望您慈悲，開啟甘露之門，廣度眾生。』菩提達摩禪師說：『諸佛無上的微妙之道，需要經過漫長的時間，精進勤奮，難行能行才能證得。怎麼能憑藉小小的德行和小小的智慧，輕慢之心，期望得到真正的佛法呢？』慧光聽了之後，拿起鋒利的刀，砍斷了自己的左臂，放在菩提達摩禪師面前。菩提達摩禪師於是說：『諸佛的法印，可以聽聞嗎？』菩提達摩禪師說：『諸佛的法印，不是從別人那裡得到的。』慧光說：『我的心還沒有安定，乞求禪師為我安心。』菩提達摩禪師說：『把你的心拿來，我為你安。』慧光說：『尋找心，卻找不到。』菩提達摩禪師說：『我已經為你安心了。』又告誡他說：『你只要對外停止攀緣，內心沒有差錯，心如墻壁一樣堅定，就可以入道。』後來，菩提達摩禪師住了九年，想要返回西天（西方極樂世界）。告訴弟子們說：『時間快到了。你們各自說說自己的心得。』有位名叫道副的弟子回答說：『依我所見，不執著于文字，也不脫離文字，而將文字作為修道的工具。』菩提達摩禪師說：『你得到了我的皮。』尼總持說：『我現在所見，就像慶喜（Ananda）看見阿閦佛國（Akshobhya Buddha's Pure Land）一樣，一見之後，不會再見。』菩提達摩禪師說：『你得到了我的肉。』道育說：『四大（地、水、火、風）本來是空，五陰（色、受、想、行、識）並非真實存在，而我所見之處，沒有一法可以得到。』菩提達摩禪師說：『你得到了我的骨。』慧可（Huike）出來，行了三個禮拜，依位站立。菩提達摩禪師說：『你得到了我的髓。』菩提達摩禪師又告訴慧可說：『如來（Tathagata）將正法眼藏（the Eye-Treasury of the True Dharma）咐囑給迦葉（Kasyapa），輾轉囑託傳授，直到我這裡。你應當護持。』於是授予慧可袈裟，用來表示佛法的信物。『所謂內傳法印，用以印證本心；外傳袈裟，用以確定宗旨。後代世風澆薄，有華夏和印度之分，以後難以出生，應該拿出這件袈裟來證明，表明其教化。』偈語說：『我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開了五片花瓣，結果自然會成就。』寶曇說：『我們的祖師進入中國的時候，起初沒有放出光明、震動大地的祥瑞，也沒有像下雨一樣降下佛法的利益，又沒有與世俗之人交往應酬的事情。當時人們看他，』

【English Translation】 English version: Huiguang came to pay homage. Bodhidharma (Bodhidharma) sat in meditation, without uttering any words of instruction or encouragement. Huiguang stood in the courtyard until dawn, with the accumulated snow reaching his waist. Bodhidharma, taking pity on him, asked, 'What do you seek, standing in the snow for so long?' Huiguang, with tears of sorrow, said, 'I only wish for your compassion, to open the gate of nectar and widely liberate all beings.' Bodhidharma said, 'The unsurpassed and wondrous path of all Buddhas requires diligent effort over countless eons, accomplishing the difficult. How can you, with meager virtue and small wisdom, with a light and arrogant heart, hope to attain the true vehicle?' Upon hearing this, Huiguang took a sharp knife and severed his left arm, placing it before Bodhidharma. Bodhidharma then said, 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma said, 'The Dharma seal of all Buddhas is not obtained from others.' Huiguang said, 'My mind is not yet at peace; I beg the master to pacify my mind.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' Huiguang said, 'Searching for the mind, it cannot be found.' Bodhidharma said, 'I have already pacified your mind.' He further instructed him, saying, 'You only need to cease external entanglements and have no errors within your heart. Let your heart be as firm as a wall, and you can enter the path.' Later, Bodhidharma, having resided for nine years, desired to return to the Western Heaven (Western Pure Land). He told his disciples, 'The time is near. Each of you speak of your understanding.' A disciple named Daofu replied, 'As I see it, one neither clings to words nor departs from words, but uses words as a tool for cultivation.' Bodhidharma said, 'You have obtained my skin.' Nun Zongchi said, 'What I see now is like Ananda (Ananda) seeing the Akshobhya Buddha's Pure Land (Akshobhya Buddha's Pure Land); once seen, it will not be seen again.' Bodhidharma said, 'You have obtained my flesh.' Daoyu said, 'The four elements (earth, water, fire, wind) are fundamentally empty, and the five skandhas (form, feeling, perception, volition, consciousness) are not truly existent. And in what I see, there is not a single dharma to be obtained.' Bodhidharma said, 'You have obtained my bones.' Huike (Huike) came forward, bowed three times, and stood in his place. Bodhidharma said, 'You have obtained my marrow.' Bodhidharma further told Huike, 'The Tathagata (Tathagata) entrusted the Eye-Treasury of the True Dharma (the Eye-Treasury of the True Dharma) to Kasyapa (Kasyapa), who transmitted it through successive entrustments until it reached me. You should protect and uphold it.' He then bestowed upon Huike the robe, to signify the faith of the Dharma. 'The inner transmission of the Dharma seal is to seal the original mind; the outer transmission of the robe is to establish the lineage. In later generations, when customs become debased and there is a division between China and India, and when it becomes difficult to be born, this robe should be brought forth as proof, to demonstrate its teaching.' The verse says, 'I originally came to this land to transmit the Dharma and save deluded beings. One flower opens five petals, and the fruit will naturally be accomplished.' Baotan said, 'When our Patriarch entered China, there were initially no auspicious signs of emitting light and shaking the earth, nor were there benefits of raining down Dharma like clouds, nor were there matters of associating with worldly people. At that time, people looked at him,'

不過指為壁觀婆羅門。及其奮空拳而求實效。有烏獲之力孟賁之勇。雖百摩騰竺法蘭。不爾較也。游梁未幾。嬰人主逆鱗而去。亦不遑暇䘏。然梁武能為射侯之問。而不能受中鵠之矢。能挽人之強以為力。而不能為嚙鏃之舉。深可哀也。如人學射久久方中。碧眼胡豈不知之。自是少林則身自為射堋矣。別記謂神光曰。汝但外息諸緣內心無舛。則是教之以身中規手中矩。心如墻壁可以入道。則是謂其可以百發百中矣。九年之後。父子相得心手相忘。吾不知神光之射少林。少林之射神光也。射一法也。可以中皮。可以中肉。可以中骨。可以中髓。顧為力如何耳。中皮者眾。中肉者寡。中骨者什百無二三。中髓者萬萬中一人而已。

二祖慧可大師

祖至北齊。有一居士不言名氏。聿來設禮而問曰。弟子身纏風恙。請和尚懺悔。師曰。將罪來。與汝懺。居士良久云。覓罪了不可得。師曰。與汝懺罪竟。宜依佛法僧住。曰。今見和尚已知是僧。未審何名佛．法。師曰。是心是佛。是心是法。法佛無二。僧寶亦然。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。大師深器之。即為剃髮受具。經二載大師乃告曰。菩提達磨遠自竺干以正法眼藏密付于吾。吾今授汝。並達磨信衣。汝當守護毋令斷絕。偈

【現代漢語翻譯】現代漢語譯本：不過是指那些像壁觀婆羅門一樣的人。他們奮力揮舞空拳，卻想求得實際的效果，即使有烏獲（古代大力士）的力量和孟賁（古代勇士）的勇敢，也不與摩騰（Kāśyapa Mātanga，東漢時來華的僧人）和竺法蘭（Dharmaratna，東漢時來華的僧人）這樣的人爭辯。達摩遊歷到梁朝沒多久，就因為觸犯了皇帝的逆鱗而離開，甚至沒有時間顧及其他。然而，梁武帝（蕭衍）能夠提出射箭設侯的問題，卻不能接受射中靶心的箭矢；能夠藉助別人的力量來增強自己的力量，卻不能做到箭頭咬入骨頭的地步，實在令人惋惜。就像人學習射箭，需要長時間的練習才能射中目標一樣，碧眼的胡人（指達摩）難道不知道這個道理嗎？從此以後，少林寺就把自己當成了射箭的靶子。另有記載說，達摩對神光（慧可大師的俗名）說：『你只要對外斷絕一切外緣，對內沒有錯誤，』這就是教他以自身為準繩，以手為規矩，心如墻壁一樣堅定，就可以入道，這就是說他可以做到百發百中。九年之後，父子（指達摩和慧可）之間心意相通，達到了忘我的境界。我不知道是神光在射少林，還是少林在射神光。射箭是一種方法，可以射中皮毛，可以射中肌肉，可以射中骨頭，可以射中骨髓，關鍵在於力量如何。射中皮毛的人很多，射中肌肉的人很少，射中骨頭的人百人中也難有兩三人，射中骨髓的人，一萬個人中也難有一個。二祖慧可大師達摩祖師到達北齊時，有一位居士，沒有說出自己的姓名，前來行禮並問道：『弟子身患風病，請和尚為我懺悔。』慧可大師說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪過，卻找不到。』慧可大師說：『我已經為你懺悔完畢了，你應該依佛、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、法？』慧可大師說：『是心是佛，是心是法，法和佛沒有分別，僧寶也是如此。』居士說：『今天才知道罪的本性不在內，不在外，也不在中間，就像心一樣，佛法也沒有分別。』慧可大師非常器重他，就為他剃度受戒。過了兩年，慧可大師對他說：『菩提達摩（Bodhidharma）從遙遠的印度帶來了正法眼藏，秘密地傳授給我，我現在傳授給你，還有達摩祖師的信衣，你應該守護它，不要讓它斷絕。』並留下偈語。

【English Translation】 English version: It merely refers to those who are like the wall-gazing Brahmins. They vigorously wave empty fists, yet seek practical results. Even with the strength of Wu Huo (an ancient strongman) and the courage of Meng Ben (an ancient warrior), they would not argue with the likes of Kāśyapa Mātanga (a monk who came to China during the Eastern Han Dynasty) and Dharmaratna (a monk who came to China during the Eastern Han Dynasty). Not long after Bodhidharma traveled to the Liang Dynasty, he left because he offended the emperor's sensibilities, without even having time to attend to other matters. However, Emperor Wu of Liang (Xiao Yan) could pose the question of setting up a target for archery, but could not accept the arrow that hit the bullseye; he could borrow the strength of others to enhance his own, but could not achieve the feat of biting an arrow into the bone, which is truly regrettable. Just as a person learning archery needs long practice to hit the target, how could the blue-eyed barbarian (referring to Bodhidharma) not know this principle? From then on, Shaolin Temple regarded itself as the archery target. Another record says that Bodhidharma said to Shenguang (慧可大師 Huike's secular name): 'You only need to cut off all external connections and have no internal faults,' which is teaching him to use himself as the standard, his hand as the compass, and his heart as firm as a wall, so that he can enter the Way, which means he can achieve hitting the target every time. After nine years, the father and son (referring to Bodhidharma and Huike) understood each other's minds and reached a state of selflessness. I do not know whether it was Shenguang shooting Shaolin, or Shaolin shooting Shenguang. Archery is a method, which can hit the skin, the flesh, the bone, or the marrow, depending on the strength. Many people can hit the skin, few can hit the flesh, only two or three out of a hundred can hit the bone, and only one out of ten thousand can hit the marrow. The Second Patriarch, Great Master Huike (慧可大師) When the Patriarch Bodhidharma arrived in Northern Qi, there was a layman who did not reveal his name, who came to pay respects and asked: 'Disciple is afflicted with wind disease, please Venerable One repent for me.' Master Huike said: 'Bring your sin, and I will repent for you.' The layman said after a long time: 'Searching for sin, I cannot find it.' Master Huike said: 'I have finished repenting for you, you should abide by the Buddha, Dharma, and Sangha.' The layman said: 'Now that I have seen the Venerable One, I already know it is Sangha, but I do not know what is Buddha and Dharma?' Master Huike said: 'This mind is Buddha, this mind is Dharma, Dharma and Buddha are not different, and so is the Sangha Jewel.' The layman said: 'Today I know that the nature of sin is not inside, not outside, nor in between, just like the mind, Buddha and Dharma are not different.' Master Huike greatly valued him and tonsured him and gave him the precepts. After two years, Master Huike said to him: 'Bodhidharma (菩提達摩) brought the Eye Treasury of the True Dharma from distant India and secretly transmitted it to me, and now I transmit it to you, as well as the robe of faith of Bodhidharma, you should protect it and not let it be cut off.' And left a verse.

曰。本來緣有地。因地種花生。本來無有種。花亦不曾生。

寶曇曰。達磨之世已有旁出門人。道副等是也。試觀二祖禮三拜依位而立。與前三子各呈悟解所見何如。瞿曇有云。譬如大海不讓小流。乃至蚊䖟及阿修羅飲其水者皆得充滿。所謂旁出。即隨機授道之謂也。祖師豈不欲人人如可祖。而機器若此為之奈何。骎骎末流未必正傳。有如旁出。

三祖僧璨大師

師因沙彌道信年始十四來禮師曰。愿和尚慈悲乞與安樂法門。師曰。誰縛汝。曰。無人縛。師曰。何更求解脫乎。信于言下大悟。服勤九載。後於吉州受具。侍奉尤謹。師屢試以玄微。知其緣熟乃付衣法。偈曰。華種雖因地。從地種花生。若無人下種。華地盡無生。

四祖道信大師

師于隋大業中至吉州。值群盜圍城七旬不解。萬衆惶怖。師教念摩訶般若。時賊眾望雉堞間若有神兵出沒。乃相謂曰。城內必有異人。不可攻矣。稍稍引去。后一日往黃梅縣。路逢一小兒。骨相奇秀異乎常童。師問曰。子何姓。答曰。姓即有。不是常姓。師曰。是何姓。答曰。是佛性。師曰。汝無姓邪。答曰。性空故。師嘿識其法器。俾侍者至其家乞令出家。父母以夙緣故殊無難色遂捨出家。以至付法傳衣。偈曰。華種有生性。因地花生生。大緣與

【現代漢語翻譯】現代漢語譯本：

問：本來緣起于地，因為地裡種花生。如果本來沒有種子，花也不會生長出來。

寶曇說：達摩（Bodhidharma）的時代已經有旁出的門人，比如道副等人。試看二祖慧可（Huike）行三拜之禮，然後依位而立，與之前的三個弟子各自呈上自己領悟的見解，結果如何？瞿曇（Gautama，釋迦牟尼佛）曾說：『譬如大海不拒絕小河流入，乃至蚊子、飛蟲以及阿修羅（Asura，一種神道生物）飲用其中的水，都能得到滿足。』所謂的旁出，就是隨機傳授佛法的意思。祖師難道不想每個人都像可祖一樣嗎？但眾生的根器如此，又能怎麼辦呢？逐漸衰落的末流未必是真正的傳承，就像旁出一樣。

三祖僧璨大師（Jianzhi Sengcan）

僧璨大師因為沙彌道信（Daoxin）年僅十四歲前來拜見，道信說：『愿和尚慈悲，乞求賜予安樂的法門。』僧璨大師說：『誰束縛了你？』道信說：『沒有人束縛我。』僧璨大師說：『既然沒有人束縛你，又何必求解脫呢？』道信在言下大悟。服侍僧璨大師九年，之後在吉州受具足戒，侍奉更加恭謹。僧璨大師多次用玄妙的佛理來考驗他，知道他的因緣成熟，於是將衣缽和佛法傳授給他。偈語說：『花種雖然因為地，從地裡種花生。如果沒有人下種，花和地都不能生長。』

四祖道信大師（Daoxin）

道信大師在隋朝大業年間來到吉州，正趕上盜賊圍城七十天不能解除，百姓萬分恐慌。道信大師教導百姓唸誦摩訶般若（Mahaprajna，偉大的智慧）。當時賊寇們望見城墻上好像有神兵出沒，於是互相說道：『城內必定有異人，不可攻打。』就漸漸撤退了。後來有一天，道信大師前往黃梅縣，路上遇到一個小男孩，骨骼相貌奇特俊秀，與一般的兒童不同。道信大師問道：『你姓什麼？』小男孩回答說：『姓是有，但不是常姓。』道信大師問：『是什麼姓？』小男孩回答說：『是佛性。』道信大師問：『你沒有姓嗎？』小男孩回答說：『性是空的，所以沒有姓。』道信大師默默地認識到他是可以傳法的法器，讓侍者到他家乞求讓他出家。他的父母因為前世的因緣，沒有什麼阻礙，就捨棄他出家。以至於後來傳授佛法和衣缽。偈語說：『花種有生性，因為地裡花生。大的因緣與

【English Translation】 English version:

He said: 'Originally, conditions arise from the earth; because peanuts are planted in the earth. If there were originally no seeds, flowers would not grow either.'

Bao Tan said: 'In the time of Bodhidharma (達磨), there were already disciples who branched out, such as Daofu and others. Observe how the Second Patriarch Huike (慧可) made three bows and stood in his place, and how the previous three disciples each presented their understanding and insights. Gautama (瞿曇, Shakyamuni Buddha) said: 'For example, the great sea does not reject small streams; even mosquitoes, flies, and Asuras (阿修羅, a type of divine being) who drink its water are all filled.' The so-called branching out means teaching the Dharma according to individual capacity. Did the Patriarch not want everyone to be like the ancestral teachers? But if the capacities of beings are such, what can be done? The declining later generations may not be the true transmission, just like branching out.'

The Third Patriarch Jianzhi Sengcan (僧璨大師)

Because the novice Daoxin (道信) was only fourteen years old when he came to pay respects to the master, Daoxin said, 'May the Abbot be compassionate and grant me the Dharma gate of peace and happiness.' The master said, 'Who binds you?' Daoxin said, 'No one binds me.' The master said, 'If no one binds you, why seek liberation?' Daoxin had a great enlightenment upon hearing these words. He served the master for nine years, and later received full ordination in Jizhou, serving with even greater diligence. The master repeatedly tested him with profound principles, knowing that his conditions were ripe, and then transmitted the robe and Dharma to him. The verse says: 'Although flower seeds depend on the earth, peanuts grow from planting in the earth. If no one plants the seeds, neither flowers nor earth can grow.'

The Fourth Patriarch Daoxin (道信大師)

In the Daye era of the Sui Dynasty, the master arrived in Jizhou, just as bandits were besieging the city for seventy days without relief, and the people were terrified. The master taught the people to recite the Maha Prajna (摩訶般若, great wisdom). At that time, the bandits saw what appeared to be divine soldiers emerging from the city walls, and they said to each other, 'There must be extraordinary people inside the city; we cannot attack it.' So they gradually withdrew. Later, one day, the master went to Huangmei County and met a young boy on the road. His bones and features were remarkably handsome, different from ordinary children. The master asked, 'What is your surname?' The boy replied, 'I have a surname, but it is not a common surname.' The master asked, 'What is your surname?' The boy replied, 'It is Buddha-nature.' The master asked, 'Do you have no surname?' The boy replied, 'Because nature is empty, I have no surname.' The master silently recognized him as a vessel for the Dharma and sent a attendant to his home to beg his parents to allow him to leave home. Because of their past connections, his parents had no objections and allowed him to leave home. Eventually, the Dharma and robe were transmitted to him. The verse says: 'Flower seeds have the nature of growth; peanuts grow from the earth. Great conditions and'

信合。當生生不生。

寶曇曰。醫者能愈人之疾而不能予人和平。秦越人則能之。信所謂良醫者也。信心銘。三祖所示心要。佛病祖病俱遣。而大安樂大休歇之地盡在其中。四祖是已到家者。得之如食甘露味飯。究竟不死。然後設為津粱。其未到家之人。如獲司南之車。無復迷方之患。全偈可以畢大事。半偈可以了一生。學者志之。

五祖大滿禪師

師止破頭山。咸亨中。有一居士姓盧名慧能自蘄州來參。師曰。汝自何來。曰。嶺南。師曰。欲須何事。曰。唯求作佛。師曰。嶺南人無佛性。若為得佛。曰。人有南北。佛性豈然。師知是異人乃呵曰。著槽廠去。能禮足而退。便入于杵臼之間。服勞八閱月。師知其授法時至。遂告眾曰。正法難解。不可徒記吾言持為己任。汝等各自隨意述偈。若語意冥符則衣法並付。會下七百高僧之上首神秀者。眾皆宗仰。書一偈于壁間曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。師因經行忽見。知是秀公所述。贊曰。後代依此修行。亦得勝果。遂各令誦唸。能在碓坊聞知。與同學曰。美則美矣。了則未了。學呵曰。庸流何知。勿發枉言。能曰。子不信邪。愿以一偈和之。同學不答相視而笑。至夜。能自秉燭。令童子于秀偈下著曰。菩提本非樹。明鏡亦非

【現代漢語翻譯】現代漢語譯本『信合。當生生不生。』

寶曇說：『醫生能治癒人的疾病，卻不能給予人和平。秦越人（扁鵲）卻能做到。』這說的就是真正的良醫。信心銘是三祖（僧璨）所示的心要，佛病和祖病都能去除，而大安樂、大休歇的境界盡在其中。四祖（道信）是已經到家的人，得到它就像吃到甘露美味的飯，最終不死。然後才設立方便之法，對於尚未到家的人，就像獲得了指南車，不再有迷失方向的憂患。整個偈語可以完成大事，半個偈語可以了卻一生。學習的人要記住它。

五祖大滿禪師

禪師住在破頭山。咸亨年間，有一位名叫盧慧能的居士從蘄州來參拜。禪師問：『你從哪裡來？』回答說：『嶺南。』禪師問：『想要做什麼？』回答說：『只求成佛。』禪師說：『嶺南人沒有佛性，怎麼能成佛？』慧能說：『人有南北之分，佛性難道也有嗎？』禪師知道他是異人，於是呵斥說：『到槽廠去！』慧能行禮後退下，便到舂米的地方，服勞八個月。禪師知道傳法時機已到，於是告訴大家說：『正法難以理解，不可只是記住我的話就當作自己的見解。你們各自隨意作偈，如果偈語的意思與真理暗合，就將衣缽和法傳給他。』當時會下七百多位高僧中，神秀是眾人都仰慕的上首。他在墻壁上寫了一首偈語：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』禪師路過時偶然看見，知道是神秀所作，讚歎說：『後代人依此修行，也能得到殊勝的果報。』於是讓大家誦唸。慧能在碓坊聽到后，對同學說：『好是好，但還沒有完全領悟。』同學呵斥說：『你這種庸人知道什麼？不要亂說話。』慧能說：『你不相信嗎？我願意作一首偈語來回應。』同學不回答，只是相視而笑。到了晚上，慧能自己拿著蠟燭，讓童子在神秀的偈語下寫道：『菩提本非樹，明鏡亦非臺。』

【English Translation】 English version 『Faith is in accord. When there is birth, there is non-birth.』

Bao Tan said: 『Doctors can cure people's illnesses but cannot give them peace. Qin Yueren (Bian Que) could do it.』 This refers to a true good doctor. The Xin Xin Ming (Verses on the Faith Mind) is the essential teaching shown by the Third Patriarch (Sengcan), which can eliminate both the Buddha-disease and the Patriarch-disease, and the realm of great peace and great rest is entirely within it. The Fourth Patriarch (Daoxin) is one who has already arrived home, obtaining it is like eating amrita-flavored rice, ultimately not dying. Only then are expedient methods established. For those who have not yet arrived home, it is like obtaining a south-pointing chariot, no longer having the worry of losing direction. The entire verse can accomplish great things, half a verse can complete a lifetime. Students should remember it.

The Fifth Patriarch, Great Master Daman

The Master resided on Potou Mountain. During the Xianheng era, a layman named Lu Huineng from Qizhou came to pay respects. The Master asked: 『Where do you come from?』 He replied: 『Lingnan.』 The Master asked: 『What do you seek?』 He replied: 『I only seek to become a Buddha.』 The Master said: 『People from Lingnan have no Buddha-nature, how can you become a Buddha?』 Huineng said: 『People have north and south distinctions, does Buddha-nature also have them?』 The Master knew he was an extraordinary person, so he scolded: 『Go to the trough factory!』 Huineng bowed and retreated, then went to the rice-pounding area, serving laboriously for eight months. The Master knew that the time to transmit the Dharma had arrived, so he told everyone: 『The true Dharma is difficult to understand, do not merely memorize my words and take them as your own views. Each of you should compose a verse at will. If the meaning of the verse secretly accords with the truth, then I will transmit the robe and bowl and the Dharma to him.』 At that time, among the seven hundred eminent monks in the assembly, Shenxiu was the foremost, whom everyone admired. He wrote a verse on the wall: 『The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly and diligently wipe it, do not allow it to attract dust.』 The Master happened to see it while passing by, knowing it was written by Shenxiu, and praised: 『Future generations who cultivate according to this will also obtain excellent results.』 So he had everyone recite it. Huineng heard about it in the rice-pounding room and said to his fellow student: 『It is good, but it is not yet fully understood.』 The fellow student scolded: 『What do you, a commoner, know? Do not speak nonsense.』 Huineng said: 『Do you not believe me? I am willing to compose a verse in response.』 The fellow student did not answer, but just looked at each other and laughed. At night, Huineng himself held a candle and had a boy write under Shenxiu's verse: 『Bodhi is originally not a tree, the bright mirror is also not a stand.』

臺。本來無一物。爭得染塵埃。師見曰。此是誰作。亦未見性。眾聞師語。遂不云顧。迨夜乃潛令人召能入室。告曰。諸佛出世為一大事故。隨機大小而引導之。遂有十地三乘頓漸等旨以為教門。然以無上微妙秘密圓明真實正法眼藏付于上首迦葉。展轉二十八世至達磨屆於此土。得可大師承襲以至於吾。今吾並袈裟並付于汝。善自護持無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。再啟曰。法則既受。衣授何人。師曰。昔達磨初至人未知信。傳衣以明得法。今信心已熟。衣乃諍端。止於汝身不復傳也。

寶曇曰。震旦五祖師亦博地凡夫耳。一旦能辦聖者之事。不計得失不顧利害。豈非真猛烈大丈夫哉。或謂祖師皆賢聖中來。是使凡夫無分。予嘗讀達磨二祖傳。見其載二師出處傳道艱難之狀。為甚備。私竊喜曰。而今而後其不以我祖自天而降明矣。三祖而下。便有西土的傳氣象。向使少林無斷臂之舉。則後世必按劍以疑。豈有今日哉。大底如辛苦起家之人。造物必報之以英靈之子孫。使大其業。此理之必然也。及觀佛祖授受之際。若無難事。類人人可能及其身。之未必不如大山之覆其前不覺顛殞。是知有百鈞之力。然後能負吾百鈞之重。一奏千里更不回頭。真吾家汗血哉。

四

【現代漢語翻譯】現代漢語譯本：六祖慧能到達。有人寫了一首偈語：『菩提本無樹，明鏡亦非臺。本來無一物，爭得染塵埃。』慧能大師看見后說：『這是誰寫的？還沒有見到自性。』眾人聽了慧能大師的話，就不再說是顧寫的了。到了晚上，才偷偷地派人叫慧能進入房間，告訴他說：『諸佛出世，都是爲了一件大事因緣，根據眾生根器的大小而引導他們。於是就有了十地、三乘、頓悟、漸悟等宗旨，作為教化的法門。然而，無上微妙秘密圓明真實的正法眼藏，已經交付給上首弟子迦葉（Mahākāśyapa，摩訶迦葉）。輾轉相傳了二十八世，到達摩（Bodhidharma，菩提達摩）來到這片土地。達摩傳給慧可大師，慧可大師再傳到我這裡。現在我把袈裟和你一起交付給你，好好地守護它，不要讓它斷絕。聽我說一首偈語：有情眾生來下種，因地努力果還生。無情眾生既無種，無性之物亦無生。』慧能再次請示說：『佛法已經接受了，袈裟要傳給誰呢？』慧能大師說：『過去達摩祖師剛來的時候，人們不知道相信他，所以用傳袈裟來表明得到佛法。現在人們的信心已經成熟，袈裟會引起爭端，就到你為止，不再傳下去了。』寶曇（Baotan，人名）說：『震旦（古代中國的稱謂）的五祖大師，也只是一個博地凡夫罷了。一旦能夠辦理聖者的事情，不計較得失，不顧及利害，難道不是真正勇猛的大丈夫嗎？』有人說祖師都是賢聖轉世而來，這樣就使得凡夫沒有份了。我曾經讀過達摩二祖的傳記，看到其中記載了二位祖師的出身和傳道的艱難情形，非常詳細。我私下裡高興地說：『從今以後，大概不會有人認為我們的祖師是從天上降下來的了。』三祖（僧璨，Sengcan）以下，便有了西土（印度）傳法的氣象。如果當初少林寺沒有斷臂求法的事情，那麼後世一定會按劍懷疑，哪裡會有今天呢？大抵就像辛苦起家的人家，造物主一定會報答他們以英明有靈氣的子孫，來使他們的事業更加壯大。這是理所當然的。等到觀看佛祖傳授佛法的時候，如果沒有任何難事，好像人人都可以做到，那麼未必不會像大山壓在前面而不覺察到自己已經顛仆隕落。由此可知，只有具備百鈞的力量，然後才能承擔起百鈞的重任。一旦開始，就要一往無前，永不回頭，這才是我們家的汗血寶馬啊。四

【English Translation】 English version: Huineng (慧能, the Sixth Patriarch) arrived. Someone wrote a verse: 'Bodhi is originally without a tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' The Master saw it and said, 'Who wrote this? They have not yet seen their own nature.' When the assembly heard the Master's words, they no longer said that Gu (顧, a person's name) had written it. That night, they secretly sent someone to summon Huineng into the room and told him, 'The Buddhas appear in the world for a great cause, guiding beings according to their capacities. Thus, there are the doctrines of the Ten Grounds, the Three Vehicles, sudden enlightenment, and gradual enlightenment, which serve as methods of teaching. However, the unsurpassed, subtle, secret, perfect, bright, true, and correct Dharma Eye Treasury has been entrusted to the foremost disciple, Kāśyapa (迦葉, Mahākāśyapa). It has been transmitted through twenty-eight generations to Bodhidharma (達摩, Bodhidharma) who came to this land. Bodhidharma transmitted it to Master Huike (慧可), and Master Huike transmitted it to me. Now I entrust the robe and bowl to you, protect it well, and do not let it be cut off. Listen to my verse: Sentient beings come to plant seeds, through effort on the causal ground, the fruit will be born. Insentient beings have no seeds, things without nature also have no birth.' Huineng asked again, 'The Dharma has been received, to whom should the robe be transmitted?' The Master said, 'When Bodhidharma first arrived, people did not know to believe him, so he used the transmission of the robe to show that one had obtained the Dharma. Now that people's faith is mature, the robe will cause disputes, so it will end with you and not be transmitted further.' Baotan (寶曇, a person's name) said, 'The Fifth Patriarch of Zhen Dan (震旦, ancient name for China) was just an ordinary person. Once he was able to handle the affairs of a sage, not counting gains and losses, not considering benefits and harms, is he not truly a brave and fierce great man?' Some say that the Patriarchs are all reincarnations of sages, which leaves no part for ordinary people. I once read the biography of the Second Patriarch of Bodhidharma and saw the detailed account of the origins of the two Patriarchs and the difficulties of transmitting the Dharma. I secretly rejoiced and said, 'From now on, probably no one will think that our Patriarchs descended from heaven.' From the Third Patriarch (Sengcan, 僧璨) onwards, there was the atmosphere of the transmission of Dharma from the Western Land (India). If the Shaolin Temple had not had the event of cutting off an arm to seek the Dharma, then later generations would surely have suspected with swords drawn, where would we be today? Generally speaking, like families who start from scratch through hard work, the Creator will surely reward them with intelligent and spiritual descendants to make their careers even greater. This is a matter of course. When we observe the transmission of Dharma by the Buddhas and Patriarchs, if there are no difficulties, as if everyone could do it, then one may not realize that they are like a mountain collapsing in front of them without noticing that they have already fallen. From this, we know that only by possessing the strength of a hundred jun (鈞, a unit of weight) can one bear the weight of a hundred jun. Once started, one must go forward without turning back, this is truly our family's blood-sweating steed.' Four

祖大醫禪師嗣法

金陵法融禪師

師止牛頭山幽棲寺北巖石室間。有百鳥㘅花之異。唐正觀中。四祖遙觀氣象知有異人。尋訪。有僧云。去山十里有懶融。見人不起亦不合掌。祖乃入山。見師端坐自若。曾無所顧。祖問曰。在此作甚麼。師曰。觀心。祖曰。觀是何人。心是何物。師無對。便起合掌作禮曰。大德高棲何處。祖曰。貧道不決所止。或東或西。師曰。還識道信禪師不。祖曰。何以問他。師曰。向德滋久。冀一禮謁。祖曰。貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息處不。師引祖至小庵。唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有者個在。祖曰。適來見什麼。師無語。少間。祖坐于石上。書一佛字。師睹之竦然。祖曰。猶有者個在。師未曉。稽首請說真要。祖曰。百千法門同歸方寸。河沙妙德總在心源。一切戒門定慧門。神通變化悉自具足。不離汝心。一切煩惱業障本來空寂。一切因果皆如夢幻。無三界可出。無菩提可求。人與非人性相平等。大道虛曠絕思絕慮。如是之法汝今已得。更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪顛。莫懷㵞慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥觸目遇緣總是佛之妙用。快樂無憂故名為佛。

【現代漢語翻譯】現代漢語譯本：祖大醫禪師的嗣法

金陵法融禪師

禪師住在牛頭山幽棲寺北巖的石室裡。有百鳥銜花的奇異景象。唐朝貞觀年間，四祖遙觀天象，知道有奇異之人，於是前去尋訪。有僧人說：『去山十里有個懶融（指法融禪師），見人不起身，也不合掌。』四祖於是入山，見到禪師端坐自若，好像什麼也沒看見。四祖問道：『你在這裡做什麼？』禪師說：『觀心。』四祖說：『觀的是什麼人？心又是什麼東西？』禪師無言以對，於是起身合掌作禮說：『大德高居何處？』四祖說：『貧道沒有固定的住所，有時在東，有時在西。』禪師說：『您認識道信禪師嗎？』四祖說：『你問他做什麼？』禪師說：『仰慕他很久了，希望能有機會拜見。』四祖說：『貧道就是。』禪師說：『您因何降臨此地？』四祖說：『特地來拜訪你。莫非沒有可以休息的地方嗎？』禪師引四祖到小庵，只見虎狼之類的野獸。四祖於是舉起雙手，做出害怕的樣子。禪師說：『你還有這個在啊。』四祖說：『剛才看見了什麼？』禪師無語。過了一會兒，四祖坐在石頭上，寫了一個『佛』字。禪師看到后，感到震驚。四祖說：『你還有這個在啊。』禪師不明白，叩頭請求說出真正的要義。四祖說：『百千法門，最終都歸於方寸（指心）。恒河沙數般的妙德，總在心源。一切戒門、定門、慧門，神通變化，全部都自身具足，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都如夢幻。沒有三界可以出離，沒有菩提可以追求。人與非人，其自性本體都是平等的。大道虛空曠遠，超越思慮。這樣的法，你現在已經得到了，更沒有什麼欠缺，與佛有什麼不同？更沒有其他的法。你只管任心自在，不要作觀行，也不要澄心，不要生起貪念，不要懷有憂慮。坦蕩無礙，任意縱橫，不做諸善，不做諸惡，行住坐臥，觸目遇緣，都是佛的妙用。快樂無憂，所以名為佛。』

【English Translation】 English version: Succession of Dharma by Zen Master Zu Dayi

Zen Master Farong of Jinling

The Master resided in a stone chamber on the north cliff of Youqi Temple on Mount Niutou (Ox Head Mountain). There was a unique phenomenon of hundreds of birds carrying flowers in their beaks. During the Zhenguan era of the Tang Dynasty, the Fourth Patriarch observed the celestial signs from afar and knew there was an extraordinary person. He went to search for him. A monk said, 'Ten miles from the mountain, there is a Lazy Rong (referring to Zen Master Farong), who does not rise to greet people nor does he put his palms together in respect.' The Fourth Patriarch then entered the mountain and saw the Master sitting upright and composed, as if he saw nothing. The Fourth Patriarch asked, 'What are you doing here?' The Master said, 'Observing the mind.' The Fourth Patriarch said, 'Who is observing, and what is the mind?' The Master was speechless. He then rose, put his palms together, and bowed, saying, 'Virtuous one, where do you reside?' The Fourth Patriarch said, 'This poor monk has no fixed abode, sometimes east, sometimes west.' The Master said, 'Do you know Zen Master Daoxin?' The Fourth Patriarch said, 'Why do you ask about him?' The Master said, 'I have admired him for a long time and hope to have the opportunity to pay my respects.' The Fourth Patriarch said, 'This poor monk is he.' The Master said, 'Why have you come here?' The Fourth Patriarch said, 'I have come specifically to visit you. Is there no place to rest?' The Master led the Fourth Patriarch to a small hermitage, where only tigers and wolves were seen. The Fourth Patriarch then raised both hands, making a gesture of fear. The Master said, 'You still have this!' The Fourth Patriarch said, 'What did you see just now?' The Master was silent. After a while, the Fourth Patriarch sat on a stone and wrote the word 'Buddha'. The Master was startled upon seeing it. The Fourth Patriarch said, 'You still have this!' The Master did not understand and bowed, requesting him to explain the true essence. The Fourth Patriarch said, 'The myriad of Dharma gates all return to the square inch (referring to the mind). The countless wonderful virtues are all in the source of the mind. All the precepts, meditation, and wisdom gates, as well as supernatural transformations, are fully present within yourself, not separate from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms to escape from, and no Bodhi to seek. The nature of humans and non-humans is equal. The Great Path is vast and empty, beyond thought and deliberation. You have already attained such Dharma, and there is nothing lacking. What difference is there between you and the Buddha? There is no other Dharma. Just let your mind be free and at ease, do not engage in contemplation, do not purify the mind, do not give rise to greed, and do not harbor worries. Be open and unhindered, free and unrestrained, do not do good, do not do evil, walking, standing, sitting, lying down, encountering circumstances, all are the wonderful functions of the Buddha. Being happy and without worry is therefore called Buddha.'

師曰。心既具足。何者是佛。何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不作觀行。于境起時如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言只住此山。當有五人達者紹汝玄化。既而師負米一碩八斗朝往莫還。供僧三年不缺寒暑。

寶曇曰。牛頭未見四祖時百鳥㘅花以為獻。見四祖后百鳥不來矣。古今提唱甚多。唯南泉曰。直饒不來。猶較王老師一線道。方是大醫行處也。佛法利害至重。以異類而知牛頭。曾何後世之紛紛者之不若也。夫道有正傳有旁出。正傳猶人子之為父後者。旁出為季產也。父母之愛季子。人情所同。然溫詞以詔之。恩意以容之。及其訓之亦終不以盡。其待父后也則異於此必矣。誨飭砥礪使知有君臣父子。箴規琢磨使知有兄弟朋友。季囑付授使知有門戶家世。冀其有所自立。然後乃已此教子之法。善知識所當然也。茍善知識有䑛犢之愛。則佛祖正脈危如綴旒。牛頭真大福德人。六世傳燈已見於記別。其後光明盛大有過其師。豈吾懶融去山八十里負米一碩八斗朝往莫還之力哉。

法融禪師嗣法

二世智巖禪師

師

【現代漢語翻譯】師（指四祖道信，下同）說：『心既然具足一切，那麼什麼是佛？什麼又是心？』祖（指四祖道信）說：『不是心，就無法問佛；問佛，就離不開心。』師說：『既然不作觀行，那麼在境界生起時，如何對治？』祖說：『境緣沒有好壞，好壞的分別產生於心。心如果不強加名相，虛妄的情感從哪裡生起？虛妄的情感既然不生起，真心自然普遍明瞭。你只要隨心自在，無需再作對治，這就叫做常住法身，沒有變異。我接受了璨大師（三祖僧璨）的頓教法門，現在傳授給你。你現在仔細聽受我的話，只住在這座山中，當有五位通達的人來繼承你的玄妙教化。』之後，法融禪師每天背一碩八斗米，早上去晚上回，供養僧眾三年，寒暑不缺。

寶曇說：『牛頭（指法融禪師）未見四祖時，百鳥銜花來獻；見四祖后，百鳥不再來了。』古往今來，對此的提倡很多，只有南泉禪師說：『即使不來，也比王老師（指王敬初）高一線。』這才是大醫的行處啊！佛法利害至關重要，異類尚且知道牛頭禪師的德行，為何後世的紛紛議論反而不如異類呢？道有正傳和旁出，正傳就像兒子繼承父親的事業，旁出就像季子（小兒子）的地位。父母疼愛小兒子，是人之常情，所以用溫和的言辭告誡他，用恩惠的情意包容他，但即使訓導他，也不會完全傾盡所有。對待繼承父業的兒子，就必然不同於此。教誨、整飭、磨礪，使他知道有君臣父子之倫；箴規、琢磨，使他知道有兄弟朋友之道；臨終囑咐，交付重任，使他知道有門戶家世的責任，希望他能夠自立。這才是教子的方法，也是善知識（指有德行的師父）應該做的。如果善知識只有舔犢之愛，那麼佛祖的正脈就危如懸絲。牛頭禪師真是大福德之人，六世傳燈已經記載在授記之中，他後來的光明盛大超過了他的老師。這難道不是懶融禪師離開山八十里，每天背一碩八斗米，早上去晚上回的功勞嗎？』

法融禪師嗣法

二世智巖禪師

師

【English Translation】 The Master (referring to the Fourth Patriarch Daoxin, same below) said, 'Since the mind is complete in itself, what is Buddha? What is mind?' The Patriarch (referring to the Fourth Patriarch Daoxin) said, 'Without mind, one cannot ask about Buddha; asking about Buddha is inseparable from mind.' The Master said, 'Since I do not practice contemplation, how should I deal with the arising of circumstances?' The Patriarch said, 'Circumstances have no good or bad; the distinction of good and bad arises from the mind. If the mind does not impose names, from where do deluded emotions arise? Since deluded emotions do not arise, the true mind naturally knows everything. You only need to be at ease with your mind, without further treatment; this is called the permanent Dharma body, without change. I received the sudden teaching of Great Master Can (Third Patriarch Sengcan), and now I pass it on to you. Now listen carefully to my words, and only stay in this mountain. There will be five enlightened people who will inherit your profound teachings.' Afterwards, Chan Master Farong carried one shi (a unit of dry measure) and eight dou (another unit of dry measure) of rice every day, going in the morning and returning in the evening, providing for the monks for three years without fail, regardless of cold or heat.

Bao Tan said, 'When Niu Tou (referring to Chan Master Farong) had not yet seen the Fourth Patriarch, hundreds of birds brought flowers in their beaks as an offering; after seeing the Fourth Patriarch, the birds no longer came.' There have been many discussions about this throughout history, but only Chan Master Nanquan said, 'Even if they don't come, it is still one step ahead of Teacher Wang (referring to Wang Jingchu).' This is where a great physician acts! The benefits and harms of the Buddha-dharma are extremely important. Even different species know the virtue of Chan Master Niu Tou, so why are the later generations' debates not as good as those of different species? The Way has a legitimate transmission and a collateral line. The legitimate transmission is like a son inheriting his father's business, and the collateral line is like the position of a younger son. Parents love their younger sons, which is human nature, so they advise him with gentle words and tolerate him with kindness, but even when instructing him, they will not fully exhaust everything. The treatment of the son who inherits his father's business is necessarily different. They teach, correct, and refine him, so that he knows the principles of ruler and subject, father and son; they admonish and polish him, so that he knows the way of brothers and friends; they entrust him with important responsibilities at the end of his life, so that he knows the responsibilities of the family and lineage, hoping that he can be independent. This is the method of teaching a son, and it is what a good teacher (referring to a virtuous master) should do. If a good teacher only has the love of licking calves, then the legitimate lineage of the Buddhas and Patriarchs is as precarious as a thread. Chan Master Niu Tou is truly a person of great merit, and the transmission of the lamp for six generations has already been recorded in the prophecy. His later brilliance surpassed his teacher. Isn't this the merit of Chan Master Lanrong leaving the mountain eighty li (a unit of distance), carrying one shi and eight dou of rice every day, going in the morning and returning in the evening?'

Chan Master Farong Inherited the Dharma

Second Generation Chan Master Zhiyan

Master

在巖谷中入定。遇瀑漲怡然不動。其水自退。有昔同從軍者二人。聞師隱山谷。尋訪謂師曰。郎將狂邪何為住此。曰。我狂欲醒君狂正發。夫嗜色淫聲貪冒寵榮流轉生死。何由自出。二人感悟太息而去。貞觀中歸建鄴。入牛首山謁融禪師發明大事。已而祖謂師曰。吾受信大師真決。所得都忘。設有一法過於涅槃。吾亦說如夢幻矣。一塵蜚而翳天。一芥墮而覆地。汝今已過此見。吾復何云。山門化導當付于汝。師稟命為二世。以後付正法于方禪師。

三世慧方禪師

師洞明經論。后入牛頭山謁巖禪師諮詢秘決。巖觀其根器堪任正法。遂示以心印。師豁然領悟。於是不出林藪十年。謂眾曰。吾欲他行隨機利物。汝宜自安也。乃以正法付囑持禪師。

四世法持禪師

師至黃梅席下聞法心開。復遇方禪師為之印可。乃繼牛頭宗祖。及黃梅謝世。謂弟子玄賾曰。復傳吾法者可有十人。金陵法持一也。后以法眼付威禪師。

五世智威禪師

師聞持禪師出世乃往禮覲。傳受正法。學徒奔走。中有慧忠者來。乃曰山主來也。即感悟。有偈示之曰。莫繫念。念成生死河。輪轉六趣海。無見出長波。忠以偈答曰。念想由來幻。性自無終始。若得此中意。長波當自止。師曰。餘本性虛無。緣妄生人我。

【現代漢語翻譯】現代漢語譯本：在巖洞中入定。遇到瀑布漲水也安然不動。那水自己退去了。有以前一同從軍的兩個人，聽說禪師隱居在山谷中，前去尋訪，對禪師說：『郎將（古代武官名）是發了什麼瘋，為什麼要住在這裡？』禪師說：『我發瘋是想要醒悟，你們的瘋勁兒正旺盛。沉迷於美色、淫樂之聲，貪圖非分的寵愛和榮耀，在生死輪迴中流轉，怎麼能夠自己解脫出來？』這兩人聽後有所感悟，嘆息著離開了。貞觀年間，他們回到建鄴（今南京），到牛首山拜見融禪師，明白了人生大事。之後，融禪師對他說：『我接受了信大師的真正訣竅，所得的都忘記了。假設有一種法超過了涅槃（佛教最高境界，意為『滅』或『寂滅』），我也要說它如同夢幻一般。』一粒塵埃飛起就能遮蔽天空，一粒芥子掉落就能覆蓋大地。你現在已經超越了這種見解，我還能說什麼呢？山門的教化引導，應當交付給你。』禪師接受了命令，成為牛頭宗二祖。之後將正法傳給了方禪師。

三世慧方禪師

慧方禪師精通經書理論。後來到牛頭山拜見巖禪師，請教秘訣。巖禪師觀察他的根器堪當承受正法，於是將心印傳授給他。慧方禪師豁然領悟。於是不出山林十年。他對眾人說：『我將要到別處去，隨機教化眾生。你們應當各自安住。』於是將正法囑託給持禪師。

四世法持禪師

法持禪師在黃梅（指五祖弘忍）座下聽聞佛法，心有所悟。又遇到方禪師為他印可。於是繼承了牛頭宗的祖位。等到黃梅禪師去世后，他對弟子玄賾說：『能夠繼承我的佛法的人，大概有十個，金陵（今南京）的法持就是其中之一。』後來將法眼傳給了威禪師。

五世智威禪師

智威禪師聽說持禪師出世弘法，於是前去拜見，接受了正法。學徒們紛紛前來。其中有個叫慧忠的人來了，智威禪師說：『山主來了。』慧忠立刻有所感悟。智威禪師用偈語開示他說：『不要執著于念頭，念頭會形成生死的河流，在六道輪迴的大海中流轉，沒有出離長波的希望。』慧忠用偈語回答說：『念想本來就是虛幻的，自性本來就沒有終結和開始。如果能夠明白其中的道理，長波自然就會停止。』智威禪師說：『我的本性本來就是虛無的，因為妄念才產生了人我和對立。』

【English Translation】 English version: He entered into meditation in a rock cave. Encountering a waterfall's surge, he remained unmoved. The water receded on its own. Two former comrades from the army, hearing that the master was living in seclusion in the mountains, sought him out and said, 'What madness possesses you, General (an ancient military title), that you dwell here?' He replied, 'My madness seeks awakening; your madness is just beginning. To indulge in lustful desires, licentious sounds, and the greedy pursuit of favor and glory is to be adrift in the cycle of birth and death. How can you free yourselves?' The two men were moved to understanding, sighed, and departed. During the Zhenguan era, they returned to Jianye (present-day Nanjing) and visited Chan Master Rong on Niushou Mountain, where they realized the great matter. Afterward, the Patriarch said to him, 'I received the true secrets of Master Xin, and I have forgotten all that I gained. Even if there were a dharma surpassing Nirvana (the ultimate state of liberation in Buddhism, meaning 'extinction' or 'cessation'), I would say it is like a dream. A speck of dust flying can obscure the sky; a mustard seed falling can cover the earth. You have now surpassed this view. What more can I say? The guidance and transformation of the monastery should be entrusted to you.' The master accepted the command and became the second patriarch of the Niutou School. Later, he transmitted the true dharma to Chan Master Fang.

Third Generation: Chan Master Huifang

Chan Master Huifang was thoroughly versed in scriptures and treatises. Later, he went to Niutou Mountain to visit Chan Master Yan and inquire about the secret teachings. Chan Master Yan observed that his capacity was suitable for receiving the true dharma, so he imparted the mind-seal to him. Chan Master Huifang attained sudden enlightenment. Thereupon, he did not leave the forest for ten years. He said to the assembly, 'I intend to travel elsewhere to benefit beings according to circumstances. You should each abide in peace.' Then he entrusted the true dharma to Chan Master Chi.

Fourth Generation: Chan Master Fachi

Chan Master Fachi heard the Dharma under the seat of Huangmei (referring to the Fifth Patriarch Hongren) and his mind opened. He also encountered Chan Master Fang, who gave him his seal of approval. Thus, he succeeded to the ancestral position of the Niutou School. When Chan Master Huangmei passed away, he said to his disciple Xuanze, 'There are probably ten people who can inherit my Dharma, and Fachi of Jinling (present-day Nanjing) is one of them.' Later, he transmitted the Dharma-eye to Chan Master Wei.

Fifth Generation: Chan Master Zhiwei

Chan Master Zhiwei heard that Chan Master Chi had appeared in the world to propagate the Dharma, so he went to pay homage and received the true Dharma. Students flocked to him. Among them was a man named Huizhong, who came, and Chan Master Zhiwei said, 'The mountain lord has arrived.' Huizhong immediately attained enlightenment. Chan Master Zhiwei instructed him with a verse, saying, 'Do not cling to thoughts; thoughts form the river of birth and death, revolving in the ocean of the six realms, with no hope of escaping the long waves.' Huizhong replied with a verse, saying, 'Thoughts and perceptions are originally illusory; the nature itself has no beginning or end. If you can understand the meaning within this, the long waves will naturally cease.' Chan Master Zhiwei said, 'My original nature is inherently empty; it is because of deluded thoughts that self and others arise.'

如何息妄情。還歸空處坐。忠曰。虛無是實體。人我何所存。妄情不須息。即泛般若船。乃付法化導。

六世慧忠禪師

師因巡禮威于具戒院。見凌霄藤遇夏萎悴。人慾伐之。因謂曰。慧忠回時此藤再生。及回果如其言。即付法訖。平生一衲一鐺。常有供僧谷兩廩。三虎為之守。靈異甚伙。度人亦甚眾。示眾曰。人法雙凈。善惡俱忘。直心真實。菩提道場。

寶曇曰。牛頭所說之法。大體不奪其師之所𢌿授。其一偈曰。恰恰用心時。恰恰無心用。最為精絕。然終不若妄情既不起。真心任遍知之。為要切也。逮印記巖公一語。得非歲晚佛事邪。厥後五世父子相傳。但能扶立牛頭正宗而已。彼融威兩翁三世猶有旁出。類正傳者。安國天柱徑山鳥窠其人也。如海岸之沉地道熏烈。略無祖翁香味一銖。非從夜摩善變化天來。未易及此。

智威禪師嗣法

宣州安國寺玄挺禪師

師因長安講華嚴。僧來問五祖。真性緣起。其義云何。祖默然。時師侍立次。乃謂曰。大德。正興一念問時是真性緣起。其僧言下大悟。或問南宗自何而立。師曰。心宗非南北。

舒州天柱山崇慧禪師

師因僧問如何是天柱境。曰。主簿山高難見日。玉鏡峰前易曉人。問。達磨未來時還有佛法也無。曰。

【現代漢語翻譯】現代漢語譯本如何止息虛妄的情感，迴歸空寂之處安坐？忠禪師說：『虛無才是真實的本體，人與我（我執）又存在於何處呢？虛妄的情感不必刻意止息，當下就可乘上般若智慧之船。』於是傳授佛法，教化引導。

六世慧忠禪師

禪師因為巡禮威于具戒院，看見凌霄藤在夏天枯萎凋謝，有人想要砍伐它。禪師於是說：『慧忠回來的時候，這藤就會再生。』等到他回來，果然如他所說。隨即傳授佛法完畢。他平生只有一件僧衣和一個缽，常有供給僧眾的穀倉兩座，有三隻老虎為他守護。靈異的事蹟非常多，度化的人也非常多。他開示大眾說：『人與法都清凈，善與惡都忘卻，以正直的心對待真實，這就是菩提道場。』

寶曇禪師說：『牛頭宗所說的法，大體上沒有改變他老師所傳授的內容。其中有一首偈語說：「恰恰用心時，恰恰無心用」，最為精妙。然而終究不如「虛妄的情感既然不生起，真心自然普遍知曉」更為重要和切要。』等到印記巖公的一句話，難道不是歲末的佛事嗎？此後五世父子相傳，只是能夠扶持建立牛頭宗的正統而已。那些融禪師和威禪師兩翁的三世，還有旁支出現，類似正傳的人，有安國禪師、天柱禪師、徑山禪師、鳥窠禪師等人。如同海岸的沉地，地道的氣息微弱，幾乎沒有祖師的香味一丁點。如果不是從夜摩善變化天而來，不容易達到這種境界。

智威禪師嗣法

宣州安國寺玄挺禪師

禪師因為在長安講解《華嚴經》，有僧人來問五祖：『真性緣起，它的意義是什麼？』五祖默然不語。當時玄挺禪師侍立在旁邊，於是對那個僧人說：『大德，您興起一念提問的時候，這就是真性緣起。』那個僧人當即大悟。有人問：『南宗是從哪裡建立的？』禪師說：『心宗沒有南北之分。』

舒州天柱山崇慧禪師

禪師因為有僧人問：『什麼是天柱山的境界？』禪師說：『主簿山高難以見到太陽，玉鏡峰前容易明白事理。』僧人問：『達磨未來中國的時候，還有佛法嗎？』禪師說：『有。』

【English Translation】 English version How to cease delusive emotions and return to the empty place to sit? Chan Master Zhong said, 'Emptiness is the true substance. Where do 'self' and 'other' exist? Delusive emotions need not be ceased deliberately; one can immediately board the prajna boat.' Then he transmitted the Dharma and guided others.

Sixth Generation Chan Master Huizhong

The master, while on a pilgrimage to Weiyu Ordination Hall, saw a trumpet creeper withered in summer, and someone wanted to cut it down. The master then said, 'When Huizhong returns, this vine will grow again.' When he returned, it was indeed as he said. Then he finished transmitting the Dharma. Throughout his life, he had only one robe and one bowl. There were often two granaries of grain to supply the monks, guarded by three tigers. Miraculous events were very numerous, and he converted many people. He instructed the assembly, saying, 'Both person and Dharma are pure, both good and evil are forgotten. A straightforward and truthful heart is the Bodhi field.'

Chan Master Baotan said, 'The Dharma spoken by the Niutou School largely does not deviate from what was transmitted by his teacher. One of his verses says, 'Precisely when using the mind, precisely when using no mind,' which is most exquisite. However, it is ultimately not as important and essential as 'Since delusive emotions do not arise, the true mind naturally knows everything universally.' Waiting for a word from Yan Gong, isn't it a year-end Buddhist event? Thereafter, five generations of fathers and sons transmitted it, only able to support and establish the orthodox Niutou School. Those three generations of Chan Masters Rong and Wei still had collateral lines appearing, similar to the orthodox transmission, such as Chan Master Anguo, Chan Master Tianzhu, Chan Master Jingshan, and Chan Master Niaoke. Like the sinking ground on the coast, the aura of the underground passage is weak, with almost no trace of the ancestral master's fragrance. If not coming from the Yama Good Transformation Heaven, it is not easy to reach this state.'

Chan Master Zhiwei Inherited the Dharma

Chan Master Xuanting of Anguo Temple in Xuanzhou

The master was lecturing on the Avatamsaka Sutra in Chang'an, and a monk came to ask the Fifth Patriarch, 'What is the meaning of true nature arising from conditions?' The Fifth Patriarch remained silent. At that time, Chan Master Xuanting was standing by, and then said to the monk, 'Virtuous One, the moment you raise a thought to ask, that is true nature arising from conditions.' The monk immediately attained great enlightenment. Someone asked, 'Where did the Southern School establish itself?' The master said, 'The Mind School has no north or south.'

Chan Master Chonghui of Tianzhu Mountain in Shuzhou

A monk asked the master, 'What is the realm of Tianzhu Mountain?' The master said, 'The Master Secretary's mountain is high and difficult to see the sun; in front of Jade Mirror Peak, it is easy to understand people.' The monk asked, 'When Bodhidharma had not yet come to China, was there still the Buddha Dharma?' The master said, 'Yes.'

未來且置。即今事作么生。曰。某甲不會乞師指示。曰。萬古長空。一朝風月。良久曰。會么。自己分上。幹他達磨來與未來作么。他家來大似賣卜漢。見汝不會為汝錐破。卦文才生吉兇在汝分上。一切自看。僧問。如何是解卜底人。曰。汝才出門便不中也。問。如何是天柱家風。曰。時有白雲來閉戶。更無風月四山流。

杭州徑山道欽禪師

師因僧問如何是道。師曰。山上鯉魚水底蓬塵。馬祖令人送書至。發緘見一圓相。于中畫一畫。封回。忠國師聞知云。欽師猶被馬師惑。僧問。如何是祖師意。師曰。汝問不當。曰。如何得當。曰。待吾滅后即向汝道。馬祖令智藏問十二時中以何為境。師曰。待汝回去時有信。藏曰。即今便回去。師曰。傳語卻須問取曹溪。代宗詔至內庭。一日見帝起身立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。

杭州鳥窠道林禪師

師因華嚴論師復禮示以真妄頌俾修禪那。師問曰。初云何觀。云何用心。復禮久而無言。師三禮而退。代宗詔國一至闕下。師乃謁授以正法。因棲樹上。時為鳥窠。有侍者會通辭去。師謂曰。汝今何往。曰。諸方學佛法去。師曰。若是佛法。吾此間亦有少許。曰。如何是和尚佛法。師于身上拈起布毛吹之。會通即悟。白居易禮

【現代漢語翻譯】現代漢語譯本未來且置，現在的事情如何是好？（僧人）問。我說：『我不會，請老師指示。』（道欽禪師）說：『萬古長空，一朝風月。』停頓了很久，（道欽禪師）說：『明白了嗎？自己分內的事情，關他達磨（Bodhidharma，禪宗始祖）來與不來做什麼？他來就像個算命先生，見你不會，就為你錐破卦文，才生出吉兇，都在你自己的判斷上，一切自己看。』僧人問：『如何是解卦的人？』（道欽禪禪師）說：『你才出門就不中了。』問：『如何是天柱（山名，道欽禪師住處）的家風？』（道欽禪師）說：『時有白雲來閉戶，更無風月四山流。』

杭州徑山道欽禪師

（道欽禪）禪師因為僧人問如何是道，（道欽禪師）說：『山上鯉魚，水底蓬塵。』馬祖（Mazu Daoyi，禪宗大師）派人送書信到，打開信封，見一個圓相，于中畫一畫，封好送回。忠國師（Zhongguo National Teacher，唐代高僧）聽聞此事說：『欽師（道欽禪師）猶被馬師（馬祖）迷惑。』僧人問：『如何是祖師意？』（道欽禪師）說：『你問得不恰當。』（僧人）說：『如何才算恰當？』（道欽禪師）說：『等我死後就告訴你。』馬祖（Mazu Daoyi，禪宗大師）令智藏（Zhizang，馬祖弟子）問（道欽禪師）十二時中以何為境，（道欽禪師）說：『等你回去時有信。』智藏（Zhizang）說：『現在就回去。』（道欽禪師）說：『傳話卻須問取曹溪（Caoxi，六祖慧能的道場）。』代宗（Daizong，唐代皇帝）下詔到內庭，一日見皇帝起身站立，皇帝說：『師父為何起身？』（道欽禪師）說：『檀越（Danyue，施主）為何在行住坐臥中見到貧道？』

杭州鳥窠道林禪師

（道林禪）禪師因為華嚴論師復禮（Fuli，人名）用真妄頌來開示，讓他修習禪定。禪師問：『最初如何觀？如何用心？』復禮（Fuli）很久沒有說話。禪師三次行禮而退。代宗（Daizong，唐代皇帝）下詔國一（Guoyi，人名）到皇宮，禪師於是去拜見並傳授正法。因為住在樹上，當時被稱為鳥窠（niaoke，鳥巢）。有侍者會通（Huitong，人名）告辭離去，禪師問他說：『你現在要去哪裡？』（會通）說：『到各處去學習佛法。』禪師說：『如果是佛法，我這裡也有少許。』（會通）說：『如何是和尚的佛法？』禪師從身上拈起布毛吹之，會通（Huitong）當下領悟。白居易（Bai Juyi，唐代詩人）行禮。

【English Translation】 English version 『The future can wait. What about the present?』 (A monk) asked. (Daogin Zen Master) said, 『I don't know. Please instruct me, teacher.』 (Daogin Zen Master) said, 『The eternal sky, a fleeting moment of wind and moon.』 After a long pause, (Daogin Zen Master) said, 『Do you understand? What's your own business has to do with whether or not Bodhidharma (Bodhidharma, the first patriarch of Zen) comes? His coming is like a fortune teller. Seeing that you don't understand, he pierces the hexagram for you. Only then does good or bad fortune arise, and it's up to you to judge. Look at everything yourself.』 The monk asked, 『What is a hexagram interpreter?』 (Daogin Zen Master) said, 『You're already wrong as soon as you step out the door.』 Asked, 『What is the family style of Tianzhu (Tianzhu Mountain, where Daogin Zen Master lived)?』 (Daogin Zen Master) said, 『Sometimes white clouds come to close the door, and there is no wind or moon flowing through the four mountains.』

Zen Master Daogin of Mount Jing in Hangzhou

Because a monk asked what the Dao (the Way) is, (Daogin Zen Master) said, 『Carp on the mountain, duckweed dust at the bottom of the water.』 Mazu (Mazu Daoyi, a Zen master) sent someone to deliver a letter. Upon opening the envelope, a circle was seen with a line drawn in the middle. It was sealed and sent back. National Teacher Zhongguo (Zhongguo National Teacher, a prominent monk of the Tang Dynasty) heard of this and said, 『Zen Master Qin (Daogin Zen Master) is still deluded by Master Ma (Mazu).』 A monk asked, 『What is the meaning of the Patriarch?』 (Daogin Zen Master) said, 『Your question is inappropriate.』 (The monk) said, 『How can it be appropriate?』 (Daogin Zen Master) said, 『I will tell you after I die.』 Mazu (Mazu Daoyi, a Zen master) ordered Zhizang (Zhizang, a disciple of Mazu) to ask (Daogin Zen Master) what he takes as his realm in the twelve periods of the day. (Daogin Zen Master) said, 『There will be a message when you return.』 Zhizang (Zhizang) said, 『I will return now.』 (Daogin Zen Master) said, 『When you relay the message, you must ask Caoxi (Caoxi, the monastery of the Sixth Patriarch Huineng).』 Emperor Daizong (Daizong, an emperor of the Tang Dynasty) issued an edict to the inner court. One day, he saw the emperor get up and stand. The emperor said, 『Why does the Master get up?』 (Daogin Zen Master) said, 『Why does the Benefactor (Danyue, a donor) see this poor monk in the four forms of deportment?』

Zen Master Daolin of Bird's Nest in Hangzhou

Because the Huayan scholar Fuli (Fuli, a personal name) instructed him with the Verse of Truth and Falsehood, asking him to cultivate meditation, the Zen Master asked, 『How does one observe initially? How does one use the mind?』 Fuli (Fuli) remained silent for a long time. The Zen Master bowed three times and withdrew. Emperor Daizong (Daizong, an emperor of the Tang Dynasty) issued an edict for Guoyi (Guoyi, a personal name) to come to the palace. The Zen Master then went to pay his respects and transmitted the Dharma. Because he lived in a tree, he was then called Bird's Nest (niaoke, bird nest). An attendant, Huitong (Huitong, a personal name), bid farewell to leave. The Zen Master asked him, 『Where are you going now?』 (Huitong) said, 『To study the Buddha Dharma in various places.』 The Zen Master said, 『If it is the Buddha Dharma, I also have a little here.』 (Huitong) said, 『What is the Buddha Dharma of the Abbot?』 The Zen Master picked up a piece of cloth fluff from his body and blew it away. Huitong (Huitong) immediately understood. Bai Juyi (Bai Juyi, a poet of the Tang Dynasty) paid his respects.

謁問曰。禪師住處甚危險。師曰。太守危險猶甚。白曰。弟子位鎮山川何險之有。師曰。薪火相交識性不停。得非險乎。問。如何是佛法大意。師曰。諸惡莫作眾善奉行。

五祖一世旁出

北宗神秀禪師

耶舍三藏志師曰。艮地生玄旨。通尊媚亦尊。比肩三九族。足下一毛分。師至蘄州雙峰東山寺。遇五祖忍大師以坐禪為務乃嘆伏曰。此真吾師也。誓心苦節以樵汲自役。祖曰。吾嘗度人多矣。至於悟解無及汝者。得法住江陵當陽山。唐武后詔至敬安內道場。王公大人莫不望風而靡。暨中宗即位尤加重焉。大臣張說嘗問法要。執弟子禮。師有偈曰。一切佛法。自心本有。將心外求。舍父逃去。

寶曇曰。論人不可一概而定。方秀公之在黃梅也。未盡其師之旨。故有身如菩提樹心如明鏡臺之語。後世因以疑之。及其道盛行。得人亦甚伙。啓發之際無愧於其師。降魔藏之徒皆卓絕超邁。有大過人處。古今所難。嘗遣其弟子往曹溪誨之曰。他得無師之智深悟上乘。吾不如之。汝往決疑。他日歸來當爲我說。此殆見黃梅之力歟。參同契有云。人根有利鈍。道無南北祖。真知言哉。

嵩岳慧安國師

師因坦然懷讓二人來參問曰。如何是祖師西來意。師曰。何不問自己意。曰。如何是自己意。

【現代漢語翻譯】謁問者說：『禪師您住的地方很危險。』禪師說：『太守您的處境更加危險。』太守說：『弟子我位鎮山河，有什麼危險呢？』禪師說：『薪火相交，識性不停，這難道不危險嗎？』又問：『如何是佛法的大意？』禪師說：『諸惡莫作，眾善奉行。』

五祖弘忍大師一世旁出的弟子：

北宗神秀禪師

耶舍三藏（Yashe Sanzang）評價神秀禪師說：『艮地（指東北方）產生玄妙的旨意，通達的人尊敬，不通達的人也尊敬。他的門徒眾多，如同三九二十七族一樣，而我只是他腳下的一根毛髮。』神秀禪師到達蘄州（Qizhou）雙峰東山寺（Shuangfeng Dongshan Temple），看到五祖弘忍大師（Hongren Dashi）以坐禪為修行，於是歎服地說：『這真是我的老師啊！』他發誓刻苦修行，以砍柴打水為己任。五祖說：『我曾經度化過很多人，但是論到悟解，沒有人比得上你。』神秀禪師得法后住在江陵（Jiangling）當陽山（Dangyang Mountain）。唐朝武則天（Wu Zetian）下詔讓他到敬安內道場（Jing'an Inner Dojo），王公大臣沒有不望風歸附的。等到中宗（Zhongzong）即位，更加器重他。大臣張說（Zhang Yue）曾經向他請教佛法要義，並執弟子之禮。神秀禪師有一首偈語說：『一切佛法，自心本有，將心外求，舍父逃去。』

寶曇（Baotan）說：『評論人不能一概而論。當初神秀公在黃梅（Huangmei）的時候，沒有完全領會他老師的旨意，所以有『身如菩提樹，心如明鏡臺』的說法，後世因此懷疑他。等到他的道法盛行，得到的人也很多，啓發教導的時候沒有愧對他的老師。降魔藏（Xiang Mozang）等人都非常傑出超邁，有超越常人的地方，這是古今都難以做到的。』神秀禪師曾經派他的弟子前往曹溪（Caoxi）教導說：『他（指慧能）得到了無師自通的智慧，深刻領悟了上乘佛法，我不如他。你前往曹溪解決疑惑，將來回來的時候要告訴我。』這大概是看到了黃梅五祖的力量吧。』《參同契》（Cantong Qi）有云：『人的根器有利鈍，道沒有南北之分。』真是至理名言啊。

嵩岳慧安國師（Huian Guoshi of Songyue Mountain）

慧安國師因為坦然（Tanran）、懷讓（Huairang）二人前來參拜請教，問道：『如何是祖師西來意？』國師說：『為什麼不問自己的意？』（懷讓）說：『如何是自己的意？』

【English Translation】 A visitor asked: 'Zen Master, isn't your dwelling place very dangerous?' The Master replied: 'Prefect, your situation is even more dangerous.' The Prefect said: 'As a disciple, I am stationed to guard the mountains and rivers, what danger is there?' The Master said: 'Like firewood feeding a flame, your discriminating consciousness never ceases. Isn't that dangerous?' He then asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'Abstain from all evil, practice all good.'

A collateral disciple of the Fifth Patriarch Hongren:

Zen Master Shenxiu of the Northern School

Yashe Sanzang (Yashe Sanzang) commented on Zen Master Shenxiu, saying: 'From the northeast (Gen) arises a profound meaning; those who understand respect it, and those who do not understand also respect it. His disciples are as numerous as the twenty-seven clans, while I am but a hair on his foot.' Zen Master Shenxiu arrived at Shuangfeng Dongshan Temple (Shuangfeng Dongshan Temple) in Qizhou (Qizhou), and seeing the Fifth Patriarch Hongren (Hongren Dashi) practicing meditation, he exclaimed in admiration: 'This is truly my teacher!' He vowed to practice diligently, taking on the tasks of chopping wood and drawing water. The Fifth Patriarch said: 'I have converted many people, but none can match you in understanding.' After receiving the Dharma, Zen Master Shenxiu resided on Dangyang Mountain (Dangyang Mountain) in Jiangling (Jiangling). Empress Wu Zetian (Wu Zetian) of the Tang Dynasty issued an edict summoning him to the Jing'an Inner Dojo (Jing'an Inner Dojo), and princes and ministers all flocked to him. When Emperor Zhongzong (Zhongzong) ascended the throne, he esteemed him even more. The minister Zhang Yue (Zhang Yue) once asked him about the essentials of the Dharma and observed the disciple's etiquette. Zen Master Shenxiu had a verse that said: 'All Buddha-dharma is inherent in one's own mind; to seek it outside is to abandon one's father and flee.'

Baotan (Baotan) said: 'One cannot judge people in a sweeping manner. When Shenxiu was at Huangmei (Huangmei), he had not fully grasped the meaning of his teacher, hence the saying, 'The body is like a Bodhi tree, the mind is like a bright mirror stand,' which caused later generations to doubt him. But when his teachings flourished, he gained many followers, and his guidance was worthy of his teacher. Xiang Mozang (Xiang Mozang) and others were all outstanding and surpassed others, possessing qualities that are difficult to achieve in ancient and modern times.' Zen Master Shenxiu once sent his disciple to Caoxi (Caoxi), instructing him: 'He (Huineng) has attained wisdom without a teacher and deeply understands the supreme Dharma; I am not his equal. Go to Caoxi to resolve your doubts, and when you return, tell me about it.' This was probably seeing the power of the Fifth Patriarch of Huangmei. The Cantong Qi (Cantong Qi) says: 'People's faculties are sharp or dull, but the Way has no north or south.' These are truly wise words.

National Teacher Huian of Songyue Mountain (Huian Guoshi of Songyue Mountain)

National Teacher Huian, because Tanran (Tanran) and Huairang (Huairang) came to pay respects and inquire, asked: 'What is the meaning of the Patriarch's coming from the West?' The National Teacher said: 'Why not ask about your own meaning?' (Huairang) said: 'What is my own meaning?'

師曰。當觀密作用。曰。如何是密作用。師以目開合示之。然于言下大悟。更不他適。讓機緣不偶。辭往曹溪。武后徴至輦下。待以師禮。與神秀禪師同加敬焉。武后問師甲子。對曰不記。帝曰。何不記耶。師曰。生死之身其若循環。環無起盡焉用記為。況此流注中間無間。見漚起滅者乃妄想耳。從初識至動相滅時亦只如此。何年月而可記乎。

寶曇曰。余讀老安傳。見其為正宗甚明。何故書為五祖旁出。心固疑之。及考其見五祖歲年在唐貞觀間。貞觀乃太宗年號。是時四祖猶在。至永徽辛亥方始入滅。即高宗二年也。五祖見四祖卻在武德中。武德去貞觀才十年。今言老安見五祖于貞觀中。是時猶未有六祖也。六祖在咸亨中始見五祖。咸亨去貞觀已四十五年。安化于神龍二年。六祖示寂于先天二載。先天去神龍才九年耳。時老安已一百一十九歲。如是則當以老安為見四祖。五祖會中如明與秀皆見稱。謂老安一代耆宿。獨不見書此。又何如若以受衣為正傳。無衣皆非正傳。大非祖師意也。愚意授衣之後方得其人。正宗豈可廢哉。試觀四祖為懶安所說法門。融之所得於祖者可驗旁出。若老安所用之機與其所度弟子。如仁險破竉墮元圭諸師輩。皆證法無生。辯說無極。豈茍然哉。余故於斯不得不辨。若傳燈已定次序。

【現代漢語翻譯】現代漢語譯本：慧能大師說：『應當觀察秘密的作用。』那人問：『什麼是秘密的作用？』慧能大師用眼睛的開合來向他展示。那人于言下頓時大悟，不再向別處尋求。讓禪師因為沒有遇到合適的時機，辭別前往曹溪。武則天徵召他到京城，以對待老師的禮節來對待他，與神秀禪師一同受到尊敬。武則天問慧能大師的生年，慧能大師回答說不記得了。武則天說：『為什麼不記得呢？』慧能大師說：『生死之身就像循環一樣，循環沒有開始和結束，哪裡需要記住呢？況且這種流轉不停的過程中間沒有間斷，看到水泡生起和滅去的，都是虛妄的念頭罷了。從最初的意識產生到動相滅除的時候，也只是這樣，哪裡有什麼年月可以記住呢？』

寶曇說：『我讀老安的傳記，看到他屬於正宗傳承非常明顯，為什麼記載為五祖的旁支呢？心中一直疑惑。等到考證他拜見五祖的年份是在唐朝貞觀年間，貞觀是唐太宗的年號。那時四祖還在世，直到永徽辛亥年才圓寂，也就是唐高宗二年。五祖見到四祖卻在武德年間，武德年間距離貞觀年間才十年。現在說老安在貞觀年間見到五祖，那時還沒有六祖。六祖在咸亨年間才見到五祖，咸亨年間距離貞觀年間已經四十五年。老安在神龍二年圓寂，六祖在先天二年示寂，先天年間距離神龍年間才九年。那時老安已經一百一十九歲。這樣看來，應當認為老安是拜見了四祖。五祖的門下，像明和秀都被稱讚，說老安是當時的一位耆宿，唯獨沒有記載這件事，又該如何解釋呢？如果以接受衣缽作為正傳的標準，沒有接受衣缽就不是正傳，那就大大違背了祖師的本意了。我認為授予衣缽之後才得到傳人，正宗傳承怎麼可以廢棄呢？試看四祖為懶安所說的法門，融所得到的於四祖的教誨可以驗證旁出的說法。像老安所用的機鋒以及他所度化的弟子，如仁險、破竉、墮元圭等各位禪師，都證悟了法無生，辯才無礙，難道是隨便說說嗎？』所以我不得不在這裡辨明。如果《傳燈錄》已經確定了次序，那就另當別論了。

【English Translation】 English version: The Master said, 'You should observe the secret function.' The person asked, 'What is the secret function?' The Master demonstrated it by opening and closing his eyes. Thereupon, the person had a great awakening upon hearing these words and sought no further. Rang Zen Master, not encountering the right opportunity, bid farewell and went to Caoxi. Empress Wu summoned him to the capital, treating him with the respect due to a teacher, and honoring him equally with Zen Master Shenxiu. Empress Wu asked the Master about his birth year, and the Master replied that he did not remember. The Empress said, 'Why do you not remember?' The Master said, 'The body of birth and death is like a cycle, and a cycle has no beginning or end, so what need is there to remember? Moreover, this flowing process is continuous without interruption. Those who see bubbles arising and disappearing are merely having deluded thoughts. From the initial arising of consciousness to the extinction of the moving aspect, it is just like this. What years and months are there to remember?'

Bao Tan said, 'When I read the biography of Lao An (Old An), I saw that his belonging to the orthodox lineage was very clear. Why then is he recorded as an offshoot of the Fifth Patriarch? I had doubts in my heart. When I examined the year he met the Fifth Patriarch, it was during the Zhenguan period of the Tang Dynasty. Zhenguan was the reign title of Emperor Taizong. At that time, the Fourth Patriarch was still alive, and he only passed away in the Xinhai year of Yonghui, which was the second year of Emperor Gaozong. The Fifth Patriarch met the Fourth Patriarch in the Wude period, and the Wude period was only ten years away from the Zhenguan period. Now it is said that Lao An met the Fifth Patriarch in the Zhenguan period, but at that time there was no Sixth Patriarch yet. The Sixth Patriarch only met the Fifth Patriarch in the Xianheng period, and the Xianheng period was already forty-five years away from the Zhenguan period. Lao An passed away in the second year of Shenlong, and the Sixth Patriarch passed away in the second year of Xiantian, and the Xiantian period was only nine years away from the Shenlong period. At that time, Lao An was already one hundred and nineteen years old. In this case, it should be considered that Lao An met the Fourth Patriarch. In the assembly of the Fifth Patriarch, Ming and Xiu were both praised, and Lao An was said to be a venerable elder of the time, but this matter was not recorded. How should this be explained? If taking the robe as the standard of orthodox transmission, and not taking the robe as not being orthodox transmission, then that would greatly violate the intention of the Patriarchs. I believe that only after the robe is bestowed is the successor obtained. How can the orthodox lineage be abandoned? Consider the Dharma door that the Fourth Patriarch spoke for Lan An, and what Rong obtained from the Fourth Patriarch can verify the claim of being an offshoot. The skillful means used by Lao An and the disciples he converted, such as Zen Masters Renxian, Pochong, and Duo Yuangui, all realized the non-arising of Dharma and had unlimited eloquence. Could this be mere chance?' Therefore, I must clarify this here. If the Transmission of the Lamp has already determined the order, then that is another matter.

不敢輕動之。

袁州蒙山道明禪師

師陳宣帝之孫也。國亡流民間。以其王孫嘗受署。因有將軍之稱。依五祖無悟解。聞祖密付衣法與盧行者。率同志十人躡跡追逐至大庾嶺。師先見。余輩未及。盧行者見師奔至。即擲衣缽于磐石上曰。此衣表信。可力爭邪。任君將去。師遂舉之。如山不動。踟躕竦栗曰。我來求法。非為衣也。願行者開示。祖曰。不思善不思惡。正恁么時。阿那個是明上座本來面目。師當下大悟。遍體汗下。連拜數拜。問曰。上來密語密意外。還更有密處不。祖曰。汝若反照自己本來面目。密卻在汝邊。吾與汝說。即不密也。

寶曇曰。明南奔也。豈時至哉。五祖記。授衣之人命若縣絲。大庾嶺頭幾至不免。明王孫也。有將軍之稱。方僕僕然赪面研足而來。是不獨攘其衣。殆將食其肉。盧老如閩人送蠱毒。行道之人逡巡舉之。則蠱毒來矣。故一擊而死。再擊而活之。如試吹毛。吾術靈矣。善知識故有實證實悟。而一生未嘗得人者。其病伊何。往往用力太過而亦有所不及。寶應老曰。諸方只具啐啄同時眼。不具啐啄同時用。僧問。如何是啐啄同時用。曰。作家不啐啄。啐啄同時失。其有旨哉。

河北神秀禪師嗣法

五臺山匡方禪師

師造北宗。秀禪師問曰。白雲

【現代漢語翻譯】現代漢語譯本：不敢輕易觸動它。

袁州蒙山道明禪師

道明禪師是陳宣帝的孫子。國家滅亡后流落民間。因為他是王孫，曾經被授予官職，所以有將軍的稱呼。他依止五祖弘忍，但沒有開悟。聽說五祖秘密地將衣缽傳給了盧行者（即六祖慧能），就帶領十個同伴追趕到大庾嶺。道明禪師先趕到，其他人還沒到。盧行者看到道明禪師跑來，就把衣缽放在磐石上說：『這衣缽只是表個信物，難道可以用力爭奪嗎？隨你拿去吧。』道明禪師就去拿，但衣缽像山一樣紋絲不動。他猶豫害怕，恭敬地說：『我來是爲了求法，不是爲了衣缽。希望行者開示。』慧能大師說：『不思善，不思惡，正在這個時候，哪個是明上座（對道明的尊稱）你本來的面目？』道明禪師當下大悟，全身汗如雨下，連續磕頭拜謝，問道：『除了剛才的秘密的語言和秘密的含義之外，還有更秘密的地方嗎？』慧能大師說：『你如果反過來觀照自己本來的面目，秘密就在你那裡。我如果對你說了，那就不秘密了。』

寶曇禪師說：道明南下追逐慧能，難道是時機到了嗎？五祖曾經預言，得到衣缽的人命如懸絲。在大庾嶺頭幾乎難以倖免。道明是王孫，有將軍的稱呼，卻疲憊不堪，滿臉通紅，磨破了腳而來。這不僅僅是搶奪衣缽，簡直是要吃他的肉。盧老（指慧能）就像閩地人送蠱毒一樣。修行的人如果猶豫著去拿，蠱毒就來了。所以慧能先用一擊使他死去（指破除執念），再用一擊使他活過來（指開悟），就像吹毛一樣容易。我的法術真靈驗啊！善知識中，有的人確實證悟了，但一生都沒有遇到可以傳法的人，這是什麼原因呢？往往是用力太過，或者有所不及。寶應禪師說：各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。有僧人問：什麼是啐啄同時的運用？寶應禪師說：真正的行家不啐啄，啐啄同時就失去了。這話很有深意啊。

河北神秀禪師嗣法

五臺山匡方禪師

匡方禪師去拜訪北宗的神秀禪師，神秀禪師問道：白雲

【English Translation】 English version: I dare not move it lightly.

Zen Master Daoming of Mount Meng in Yuanzhou

The Master was a grandson of Emperor Xuan of the Chen Dynasty. After the fall of the dynasty, he wandered among the common people. Because he was a royal grandson and had once held an official position, he was known as 'General'. He relied on the Fifth Patriarch Hongren but did not attain enlightenment. Hearing that the Patriarch had secretly transmitted the robe and bowl to the layman Lu (Huineng, the Sixth Patriarch), he led ten companions to pursue him to Dayu Ridge. The Master arrived first, while the others had not yet caught up. When the layman Lu saw the Master rushing towards him, he placed the robe and bowl on a rock and said, 'This robe is merely a symbol of faith. Can it be forcibly taken? You may have it.' The Master then tried to lift it, but it was as immovable as a mountain. Hesitating and trembling, he respectfully said, 'I have come seeking the Dharma, not for the robe. I hope the layman will enlighten me.' The Sixth Patriarch said, 'Without thinking of good, without thinking of evil, at this very moment, what is the original face of Upasaka Ming (an honorific title for Daoming)?' The Master immediately attained great enlightenment, and sweat poured from his entire body. He prostrated and bowed several times, asking, 'Besides the secret words and secret meaning just now, is there anything more secret?' The Sixth Patriarch said, 'If you turn inward and contemplate your own original face, the secret is within you. If I were to tell you, it would no longer be a secret.'

Zen Master Baotan said: Daoming's southward pursuit of Huineng, was it the opportune time? The Fifth Patriarch had predicted that the life of the one who received the robe would hang by a thread. At Dayu Ridge, it was almost unavoidable. Daoming, a royal grandson with the title of 'General', arrived exhausted, with a flushed face and worn-out feet. This was not merely seizing the robe; it was almost devouring his flesh. Old Lu (referring to Huineng) was like the people of Min sending poisonous insects. If a practitioner hesitates to take it, the poison will come. Therefore, Huineng first struck him dead (referring to breaking his attachments), and then struck him back to life (referring to enlightenment), as easily as blowing on a hair. My skill is truly effective! Among good teachers, some have indeed realized enlightenment, but have never encountered someone to whom they can transmit the Dharma in their lifetime. What is the reason for this? Often, they exert too much effort, or they fall short. Zen Master Baoying said: Zen masters in all directions only possess the eye of simultaneous pecking from within and without the egg, but they do not possess the application of simultaneous pecking. A monk asked: What is the application of simultaneous pecking? Zen Master Baoying said: A true expert does not peck from within or without; simultaneous pecking is a loss. These words are very profound.

Zen Master Shenxiu of Hebei Inherited the Dharma

Zen Master Kuangfang of Mount Wutai

Zen Master Kuangfang visited Zen Master Shenxiu of the Northern School. Zen Master Shenxiu asked: White clouds

散后如何。師曰。不昧。又問。到此間后如何。曰。正見一枝生五葉。秀默許之。至上黨寒嶺居焉。

河中府條山智禪師

師罷講。登武當山。見秀禪師印可。州牧衛文升請住新安院。牧因問曰。某今日後如何。師曰。日從濛汜出。照樹全無影。使君初不能諭。拱揖而退。少選開曉。釋然自得。與師來往二十年。

兗州降魔藏禪師

師七歲出家。時野多妖魅惑於人。師孤形制伏曾無小畏。得降魔之名。摳衣北宗。秀公問曰。汝名降魔。此無山木怪汝翻作魔邪。師曰。有佛有魔。秀曰。汝若是魔必住不思議境界。師曰。是佛亦空。何境界之有。秀縣記之曰。汝與小皞之墟有緣。遂入泰山。道化大行。

廣州道樹禪師

師遇秀公。言下知歸。晚成法器。結茅壽州三峰山。常有野人服色素樸。言譚詭異。于談笑外化作佛形。菩薩形。天人形。或放光。或呈聲響。學徒罔測。涉十年後無聞焉。師告眾曰。野人作多伎倆眩惑於人。只消老僧不見。其伎盡矣。

淮南都梁山全植禪師

師初聚徒開法本州長壽寺。州牧衛文卿問曰。將來佛法隆替若阿。師曰。真實之物。無古無今無軌無躅。有為之法。四相遷流法當堙厄。君侯可見。

前嵩岳慧安國師嗣法

洛京福先寺

【現代漢語翻譯】現代漢語譯本散去之後會如何？』禪師說：『不會迷昧。』又問：『來到這裡之後會如何？』禪師說：『正見一枝生五葉。』秀禪師認可了他的見解。之後，他前往上黨的寒嶺居住。

河中府條山智禪師

禪師講經完畢后，登上武當山，得到秀禪師的印可。州牧衛文升請他住持新安院。衛文升問道：『我今日之後會如何？』禪師說：『太陽從濛汜（地名）升起，照在樹上卻沒有影子。』衛文升最初不明白，拱手退下。不久之後開悟，釋然自得，與禪師交往了二十年。

兗州降魔藏禪師

禪師七歲出家。當時野外多有妖魅迷惑人，禪師獨自一人制伏妖魅，沒有絲毫畏懼，因此得到降魔的稱號。他前往北宗求法，秀公問道：『你名叫降魔，這裡沒有山木精怪，你反而成了魔嗎？』禪師說：『有佛就有魔。』秀公說：『你如果是魔，必定住在不可思議的境界。』禪師說：『即使是佛也是空，哪裡有什麼境界可言？』秀公記住了他的話，說：『你與小皞（地名）的廢墟有緣。』於是他前往泰山，道化大行。

廣州道樹禪師

禪師遇到秀公，言下領悟歸宿，晚年成為法器。他在壽州三峰山結茅居住。常有野人穿著樸素的衣服，言談詭異，在談笑之外化作佛形、菩薩形、天人形，或者放出光芒，或者發出聲響，學徒們無法測度。過了十年之後，就再也沒有這些現象了。禪師告訴眾人說：『野人作多種伎倆眩惑人，只要老僧不見，他們的伎倆就用盡了。』

淮南都梁山全植禪師

禪師最初聚集徒眾在本地的長壽寺開法，州牧衛文卿問道：『將來的佛法是興盛還是衰落呢？』禪師說：『真實之物，無古無今，沒有固定的軌跡。有為之法，隨著四相（生、住、異、滅）遷流，佛法終將衰落。』君侯您應該明白這個道理。

前嵩岳慧安國師嗣法

洛京福先寺

【English Translation】 English version 『What happens after scattering?』 The master said, 『No delusion.』 He further asked, 『What happens after arriving here?』 The master said, 『Right view: one branch produces five leaves.』 Zen Master Xiu acknowledged his understanding. Afterward, he went to reside in Hanling of Shangdang.

Zen Master Zhi of Tiaoshan in Hezhong Prefecture

After finishing his lectures, the master ascended Mount Wudang and received the approval of Zen Master Xiu. The prefect of the prefecture, Wei Wensheng, invited him to reside at Xin'an Monastery. Wei Wensheng asked, 『What will become of me after today?』 The master said, 『The sun rises from Mengsi (place name), shining on the trees without casting a shadow.』 Initially, Wei Wensheng did not understand, and he withdrew with a bow. Soon after, he became enlightened, feeling relieved and content, and he maintained a relationship with the master for twenty years.

Zen Master Jiangmo Zang of Yanzhou

The master became a monk at the age of seven. At that time, there were many demons and goblins in the wilderness that deluded people. The master subdued them alone, without the slightest fear, and thus earned the title of 'Subduer of Demons'. He went to the Northern School to seek Dharma, and Master Xiu asked, 『Your name is Subduer of Demons. There are no mountain spirits or tree monsters here; are you instead becoming a demon?』 The master said, 『Where there is Buddha, there is demon.』 Master Xiu said, 『If you are a demon, you must reside in an inconceivable realm.』 The master said, 『Even Buddha is empty; what realm is there to speak of?』 Master Xiu remembered his words and said, 『You have an affinity with the ruins of Xiaohao (place name).』 Thereupon, he went to Mount Tai, and his teachings flourished greatly.

Zen Master Daoshu of Guangzhou

The master met Master Xiu and understood his destination upon hearing his words, becoming a vessel of Dharma in his later years. He built a thatched hut on Three Peaks Mountain in Shouzhou. Often, there were wild men dressed in simple clothes, speaking strangely, who transformed into the forms of Buddhas, Bodhisattvas, and Devas outside of their conversations, or emitted light, or produced sounds, which the disciples could not fathom. After ten years, there were no more such phenomena. The master told the assembly, 『The wild men perform various tricks to deceive people. If the old monk simply does not see them, their tricks will be exhausted.』

Zen Master Quan Zhi of Duliang Mountain in Huainan

The master initially gathered disciples and opened the Dharma at Changshou Monastery in the prefecture. The prefect of the prefecture, Wei Wenqing, asked, 『Will the Buddha Dharma flourish or decline in the future?』 The master said, 『The real thing has no past or present, no fixed path or trace. The Dharma of conditioned phenomena flows with the four characteristics (birth, abiding, change, and extinction), and the Dharma will eventually decline.』 Your Lordship should understand this principle.

Successor of National Teacher Huian of Former Mount Song

Fuxian Monastery in Luoyang

仁儉禪師

此騰騰和尚也。唐天𠕋間。天后詔入內至殿前。仰視天后良久曰。會么。后曰不會。師曰。老僧持不語戒。言訖而出。翌日晉短歌十九首。天后覽而嘉之。

嵩岳破灶墮和尚

師因嵩山塢中有廟甚靈。殿中唯一灶。遠近祭不輟。午殺物命甚多。師一日領侍僧入廟。以杖敲三下咄云。汝本泥瓦合成。聖從何來靈從何起。又打三下。灶乃傾破。須臾有青衣峨冠設拜師前。師曰。汝是何人。云。我本此廟神。久受業報。今日蒙師說無生法。得脫此處。特來致謝。師曰。是汝本有之性。非吾強言。神再拜而沒。侍僧云。某甲久在和尚左右。未蒙指示。灶神有何所得遂獲升濟。師曰。我別無道理。為他只向他道。汝本泥瓦合成。聖從何來。靈從何起。侍僧默然。師曰。會么。云。不會。本有之性為甚不會。侍僧禮拜。師曰。破也墮也。

嵩岳元圭禪師

師謁安國師頓悟玄旨。遂卜居岳之龐塢。一日有異人峨冠褲褶而至。從者極多。輕步徐舒。稱謁大師。師睹其容貌奇偉非常。乃諭之曰。善來仁者。胡為而至。彼曰。師寧識我耶。師曰。吾觀佛與眾生等。吾一目之豈分別耶。曰。我此岳神也。能生死於人。師安得一目我哉。師曰。吾不生汝。焉能死吾。吾視身與空等。視吾與汝等。汝能

壞空與汝乎。茍能壞空及壞汝。吾則不生不滅。汝尚不能。如是又焉能生死吾耶。神稽首曰。我亦聰明正直於余神。詎知師有廣大智辯乎。愿授以正戒。令我度世。師曰。汝既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫昧。止求師戒。我身為門弟子。師即為張座秉爐正幾與授五戒酒肉淫殺盜等語。師曰。如上為佛戒。而無心拘執。以有心為物。而無心想身。如是則先天地生不為精。後天地死不為老。乃至無汝及無我。無汝孰為戒之語。神曰。我神通亞佛。師曰。汝神通十句。五能五不能。佛則十句。七能三不能。神竦然避席跪啟曰。可得聞乎。師曰。汝能戾上帝。東天行而西七曜乎。曰不能。師曰。汝能奪地祇。融五嶽而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮億劫事。而不能化導無緣。能度無量有情。而不能盡眾生界。是謂三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。亙古無一人能主有法。有法無主是謂無法。無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法爾。神曰。我誠淺昧未聞空義。師所授戒我當奉行。今愿報德。展我小神通。而使已發心初發心未發心不信心必信心五等人。目我神

【現代漢語翻譯】現代漢語譯本『壞空』（huaikong, 佛教術語，指破除對空的執著）與你有什麼關係呢？如果能夠破除空，並且破除你自身，我就不會有生滅。你尚且不能做到，又怎麼能使我生死呢？』神稽首說：『我比其他神明更加聰明正直，哪裡知道老師您有如此廣大的智慧和辯才呢？希望您能傳授我正戒，使我能夠度過世間的苦難。』老師說：『你既然請求受戒，就已經是在受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，又何必再受戒呢？』神說：『這個道理，我聽了還很茫然，只是請求老師您傳授戒律，我願意成為您的門下弟子。』老師於是為他張設座位，擺放香爐和幾案，並開始講授五戒，包括戒酒、戒淫、戒殺、戒盜等。老師說：『以上所說的是佛戒，但不要用心去執著它。以有心來看待事物，但不要用心去執著自身。這樣，在天地產生之前，就不會被認為是精，在天地滅亡之後，也不會被認為是老。乃至沒有你，也沒有我。沒有你，又由誰來談論戒律呢？』神說：『我的神通僅次於佛。』老師說：『你的神通有十句，其中五句能做到，五句不能做到。佛有十句，其中七句能做到，三句不能做到。』神驚恐地離開座位，跪著請教說：『可以讓我聽聽嗎？』老師說：『你能違背上帝的旨意，在東方的天空行走，卻在西方看到七曜（qiyao, 日、月、金、木、水、火、土星）嗎？』回答說：『不能。』老師說：『你能奪取地神的權柄，融化五嶽（wuyue, 東嶽泰山、西嶽華山、中嶽嵩山、北嶽恒山、南嶽衡山），並凝結四海嗎？』回答說：『不能。』老師說：『這就是所謂的五不能。佛能空掉一切相，成就萬法的智慧，但不能立刻消滅已經註定的業力。佛能知道所有眾生的本性，窮盡億劫的事情，但不能化導沒有緣分的人。能度化無量無邊的有情眾生，但不能窮盡所有的眾生界。這就是所謂的三不能。』註定的業力也不會長久存在，沒有緣分也只是一時的。眾生界本來就沒有增減。自古以來，沒有一個人能夠主宰有為法。有為法沒有主宰，這就是所謂的無法。無法沒有主宰，這就是所謂的無心。依我所理解的，佛也沒有神通。只是能夠以無心通達一切法爾如是的道理。』神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。老師您所傳授的戒律，我應當奉行。現在我願意報答您的恩德，展現我微小的神通，讓已發心、初發心、未發心、不信心、必信心這五種人，親眼看到我的神力。

【English Translation】 English version 『What does 『huaikong』 (breaking the attachment to emptiness) have to do with you? If I could break emptiness and break you, I would not be subject to birth and death. You cannot even do that, so how could you cause my birth and death?』 The deity bowed his head and said, 『I am more intelligent and upright than other deities, but how could I have known that you, teacher, possess such great wisdom and eloquence? I wish you would impart the true precepts to me, so that I may cross over the suffering of the world.』 The teacher said, 『Since you ask for precepts, you are already receiving them. Why is that? Because there are no precepts outside of precepts, so what need is there for further precepts?』 The deity said, 『This principle is still obscure to me; I only ask that you, teacher, impart the precepts to me. I am willing to become your disciple.』 Thereupon, the teacher arranged a seat, placed an incense burner and a table, and began to teach the five precepts, including abstaining from alcohol, sexual misconduct, killing, and stealing. The teacher said, 『The above are the Buddha's precepts, but do not cling to them with the mind. Regard things with the mind, but do not cling to the self with the mind. In this way, before heaven and earth were born, one would not be considered essence; after heaven and earth perish, one would not be considered old. Even to the point where there is no you and no me. Without you, who would speak of precepts?』 The deity said, 『My supernatural powers are second only to the Buddha.』 The teacher said, 『Your supernatural powers have ten aspects, five of which you can do, and five of which you cannot. The Buddha has ten aspects, seven of which he can do, and three of which he cannot.』 The deity, startled, left his seat, knelt, and asked, 『May I hear them?』 The teacher said, 『Can you defy the will of the Supreme God, walk in the eastern sky, and see the 『qiyao』 (the sun, moon, and the five visible planets) in the west?』 He replied, 『I cannot.』 The teacher said, 『Can you seize the authority of the earth deities, melt the 『wuyue』 (the five great mountains: Mount Tai in the east, Mount Hua in the west, Mount Song in the center, Mount Heng in the north, and Mount Heng in the south), and congeal the four seas?』 He replied, 『I cannot.』 The teacher said, 『These are the so-called five impossibilities. The Buddha can empty all forms and accomplish the wisdom of all dharmas, but he cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas, but he cannot transform and guide those without affinity. He can liberate immeasurable sentient beings, but he cannot exhaust the realm of all beings. These are the so-called three impossibilities.』 Fixed karma will not last forever, and lack of affinity is only temporary. The realm of beings has never increased or decreased. Since ancient times, no one has been able to master conditioned dharmas. Conditioned dharmas have no master; this is called no-dharma. No-dharma has no master; this is called no-mind. As I understand it, the Buddha also has no supernatural powers. He is only able to understand all dharmas as they are with no-mind.』 The deity said, 『I am indeed shallow and ignorant, and have not heard of the principle of emptiness. I shall uphold the precepts that you, teacher, have imparted. Now I wish to repay your kindness and display my small supernatural powers, so that those of the five types—those who have already aroused the aspiration for enlightenment, those who are newly arousing it, those who have not yet aroused it, those who lack faith, and those who are certain to have faith—may witness my divine power.』

蹤。知有佛有神。有能有不能。有自然非自然者。師曰。無為是。無為是。神曰。佛亦使神護法。師寧隳叛佛邪。愿如意垂誨。師不得已而言曰。東巖寺之障莽然無樹。北岫有之而北非屏擁。汝能移北樹于東嶺乎。神曰已聞命矣。然昏夜間必有喧動。愿師無駭。作禮而退。師門送。嵐靄煙霞紛綸間錯。幢幡環珮凌空出沒焉。其夕果有暴風迅雷奔云振電。棟宇搖盪宿鳥聲喧。師謂眾曰。無怖。神與我約矣。詣旦和霽。則北巖松括盡移東嶺。森然行植矣。

寶曇曰。善知識豈特具正知見明識佛性而已。當知世出世間識為先導。善知識道德俱備而識不明。非獨無以慰學者之心。而於佛法利害尤切。故外重內輕之謗從是而興。人猶可欺而神不可欺也。余觀岳神北面嵩岳一語已知嵩岳之尊。神既投誠然後乃為說法。戒一定之法。而嵩岳用之。如盤走珠如珠走盤。出沒貫穿不見留礙不妨吻合佛意。而亦善於應機以本分事而始終之。善知識所當然也。神固聰明正直而識亦過人。及其不能則徑以實對。報德之意至於再三。嵩岳拒之如卻賕賂。善知識識度若此。得不為天人之所向慕乎。後世以癡福貪冒寵榮其身之不䘏。況于佛法乎。況于鬼神乎。余故曰善知識當以識為先。有志之士不可不學。

前嵩山普寂禪師嗣法

【現代漢語翻譯】現代漢語譯本：軌跡。知道有佛有神，有能做的和不能做的，有自然發生的和非自然發生的。禪師說：『無為才是真諦，無為才是真諦。』神說：『佛也讓神來護衛佛法，禪師難道要背叛佛嗎？希望您能如意地教誨我。』禪師不得已說：『東巖寺前空曠荒涼，沒有樹木。北邊的山峰有樹，但北邊又不是屏障。你能把北邊的樹移到東邊的山嶺上嗎？』神說：『已經聽從您的命令了。然而，在黃昏夜晚之間，必定會有喧鬧震動，希望禪師不要驚怪。』說完，作禮後退下。禪師送到門口。只見山間的雲霧煙霞色彩繽紛，交錯變幻，幢幡環珮在空中時隱時現。』當晚果然有暴風迅雷，奔騰的雲彩和閃電。房屋搖晃，棲息的鳥兒發出喧鬧的聲音。禪師對眾人說：『不要害怕，神已經和我約定好了。』到了早晨，天氣晴朗，只見北巖的松樹全部移到了東邊的山嶺上，整齊地排列種植著。寶曇說：『善知識不僅僅是具有正確的知見，明白佛性而已，應當知道世間和出世間，都是以識為先導。善知識道德兼備，但如果識不明，不僅無法安慰學者的心，而且對佛法的利害關係尤其重大。所以，外表重視而內在輕視的指責就是由此而產生的。人或許可以欺騙，但神是無法欺騙的。』我觀察岳神『北面嵩岳』這句話，就知道嵩岳的尊貴。神既然已經投誠，然後才為他說法，傳授一定的戒律，而嵩岳運用這些戒律，就像在盤子里轉動珠子，又像珠子在盤子里轉動一樣，出沒貫穿，不見阻礙，不妨礙與佛意吻合，而且善於隨機應變，始終如一地做好本分的事情，這是善知識應該做的。神固然聰明正直，而且見識也超過常人。當他不能做到的時候，就直接如實相告，報答恩德的心意表達了再三。嵩岳拒絕他，就像拒絕賄賂一樣。善知識的見識和氣度如果像這樣，怎能不被天人所向往敬慕呢？後世那些愚昧無知的人貪圖寵幸和榮耀，連自己的身家性命都不顧惜，更何況是佛法呢？更何況是鬼神呢？所以我說，善知識應當以識為先，有志向的人不可不學習。前嵩山普寂禪師嗣法

【English Translation】 English version: Traces. Knowing there are Buddhas and gods, those who can and cannot, those who are natural and unnatural. The master said, 'Non-action is the truth, non-action is the truth.' The god said, 'The Buddha also makes gods protect the Dharma. Would the master betray the Buddha? I hope you can teach me as you wish.' The master had no choice but to say, 'The front of Dongyan Temple is barren and desolate, with no trees. The northern peaks have trees, but the north is not a screen. Can you move the northern trees to the eastern ridge?' The god said, 'I have heard your command. However, there will surely be noise and shaking between dusk and night. I hope the master will not be alarmed.' After saying this, he bowed and retreated. The master saw him off at the door. Amidst the mountain mists and colorful clouds, banners and pendants appeared and disappeared in the air. That night, there was indeed a violent wind and thunder, with rushing clouds and lightning. The buildings shook, and the roosting birds made a noisy sound. The master said to the crowd, 'Do not be afraid, the god has made an agreement with me.' By morning, the weather was clear, and all the pine trees from the northern cliff had been moved to the eastern ridge, planted in neat rows. Bao Tan said, 'A good advisor (善知識, Shan Zhi Shi) is not only one who possesses correct knowledge and insight, and understands the Buddha-nature (佛性, Fo Xing), but also one who knows that both worldly and other-worldly matters are guided by consciousness (識, Shi). If a good advisor (善知識, Shan Zhi Shi) possesses both morality and virtue but lacks clear understanding, not only will he fail to comfort the hearts of learners, but he will also greatly harm the interests of the Buddha-dharma (佛法, Fo Fa). Therefore, the criticism of valuing the external while neglecting the internal arises from this. People may be deceived, but gods cannot be deceived.' I observe the mountain god's (岳神, Yue Shen) statement 'facing Mount Song (嵩岳, Song Yue) to the north,' and I know the尊貴尊貴 of Mount Song (嵩岳, Song Yue). Since the god has surrendered, then the Dharma is preached to him, and certain precepts are taught. Mount Song (嵩岳, Song Yue) uses these precepts like a pearl rolling on a plate, or like a plate rolling on a pearl, appearing and disappearing, penetrating without obstruction, not hindering the agreement with the Buddha's intention, and also being good at adapting to the situation, consistently doing one's duty from beginning to end. This is what a good advisor (善知識, Shan Zhi Shi) should do. The god is certainly intelligent and upright, and his knowledge is also extraordinary. When he cannot do something, he directly tells the truth, expressing his gratitude again and again. Mount Song (嵩岳, Song Yue) refuses him as if refusing a bribe. If the knowledge and demeanor of a good advisor (善知識, Shan Zhi Shi) are like this, how can he not be admired by gods and humans? Later generations of ignorant people covet favor and glory, not even caring for their own lives, let alone the Buddha-dharma (佛法, Fo Fa)? Let alone ghosts and gods? Therefore, I say that a good advisor (善知識, Shan Zhi Shi) should prioritize knowledge, and those with aspirations must learn it. Former Songshan (嵩山, Song Shan) Chan Master (禪師, Chan Shi) Pu Ji inherited the Dharma.

終南山惟政禪師

師得法已。即入太乙山中。學者盈室。唐大和間文宗嗜蛤蜊。㳂海官吏進送。人亦勞止。一日御饌中有擘不張者。帝以為異。即焚香禱之。乃開。俄見菩薩形。梵相具足。貯以金粟檀香合美錦覆之。賜興善寺令眾僧瞻禮。因問群臣。斯何祥也。或言大乙山惟政禪師深明佛法。博聞強識。宜詔問之。帝遂下詔。師至。對曰。臣聞物無虛應。此乃啟陛下信心耳。經云。應以此身得度者。即現此身而為說法。帝曰。菩薩身已見。未聞說法。師曰。陛下見此為常非常信非信邪。帝曰。希奇之事朕深信焉。師曰。已聞說法竟。時師之對。漏下十一刻。皇情大悅。

寶曇曰。大疑之下必有大信。化菩薩所以啟文宗信心也。此信一發則真佛現前。佛不自知惟信而後知法。不自見惟證而後見。政公是證徹此法者。故啓發人君如是之明。使文宗于延英漏下十一刻有一剎那反照之功。則此未必不為光明無盡之福。惜乎止於皇情一悅而已。夫佛法世法一道也。其來有漸漬。其用在果斷。機會一失則時不再來。愚觀文宗之用唐。亦猶聞道于政公不遠矣。

五祖大滿禪師嗣法

六祖慧能大鑒禪師

師未時鬻薪於市中。聞客誦金剛經。至應無所住而生其心。竦然有省。直抵黃梅東山。五祖見而器之

【現代漢語翻譯】現代漢語譯本：

終南山惟政禪師

惟政禪師得法之後，便進入太乙山中修行。向他求學的人很多，屋裡都擠滿了。唐朝大和年間，文宗皇帝喜歡吃蛤蜊，沿海的官吏不斷進貢，百姓也因此疲憊不堪。有一天，御膳中有一個蛤蜊怎麼也掰不開，皇帝覺得很奇怪，就焚香禱告。蛤蜊隨即打開，裡面竟然顯現出菩薩的形象，相貌莊嚴圓滿。皇帝用金粟檀香木盒子裝好，再用精美的錦緞覆蓋，賜給興善寺，讓眾僧瞻仰禮拜。皇帝問群臣，這是什麼祥瑞之兆？有人說，太乙山中的惟政禪師精通佛法，博聞強識，應該詔他來詢問。於是皇帝下詔。惟政禪師來到后，回答說：『臣聽說事物不會無緣無故地顯現，這實際上是爲了啓發陛下您的信心啊。《楞嚴經》上說，『應以何身得度者，即現何身而為說法。』』皇帝說：『菩薩的身相我已經見到了，但還沒聽到說法。』禪師說：『陛下您認為您所見的菩薩身是常還是非常？是信還是不信？』皇帝說：『這種希奇的事情，朕深信不疑。』禪師說：『您已經聽完說法了。』當時禪師的回答，時間過去了十一刻。皇帝非常高興。

寶曇禪師說：『大疑之下必定有大信。化現菩薩，是爲了啓發文宗皇帝的信心。這種信心一旦生髮，真佛就會顯現在眼前。佛不自己知道，只有通過信心才能知道法。人不自己能看見，只有通過證悟才能看見。惟政禪師是徹底證悟此法的人，所以能如此明白地啓發君王，使文宗皇帝在延英殿的十一刻時間裡，有一剎那反觀自照的功夫，那麼這未必不會成為光明無盡的福報。可惜的是，最終只停留在皇帝的一時高興而已。佛法和世法本是一體的。它的到來是逐漸滲透的，它的作用在於果斷。機會一旦失去，就不會再來。我認為文宗皇帝治理唐朝，也就像向惟政禪師問道一樣，並不遙遠啊。』

五祖大滿禪師嗣法

六祖慧能（Huineng）大鑒禪師

慧能禪師未出家時，在集市上賣柴。聽到有客人誦讀《金剛經》（Diamond Sutra），當聽到『應無所住而生其心』時，頓時感到震驚，有所領悟，於是直接前往黃梅東山。五祖弘忍（Hongren）禪師見到他，認為他是可造之材。

【English Translation】 English version:

Zen Master Weizheng of Zhongnan Mountain

After Zen Master Weizheng attained the Dharma, he went into Mount Taiyi to practice. Scholars filled his room. During the Dahe period of the Tang Dynasty, Emperor Wenzong had a fondness for clams, and officials along the coast continuously sent them as tribute, causing hardship for the people. One day, there was a clam in the imperial meal that could not be opened. The Emperor found it strange and offered incense and prayed. The clam then opened, and a Bodhisattva appeared, with complete and dignified features. The Emperor stored it in a sandalwood box inlaid with gold, covered it with beautiful brocade, and bestowed it upon Xingchan Temple, ordering the monks to venerate and pay homage. The Emperor asked his ministers, 'What is this auspicious sign?' Someone said, 'Zen Master Weizheng of Mount Taiyi deeply understands the Buddha Dharma and has extensive knowledge and a strong memory. It would be appropriate to summon him for questioning.' The Emperor then issued an edict. When the Zen Master arrived, he replied, 'Your subject has heard that things do not appear without a cause. This is actually to inspire Your Majesty's faith. The Sutra says, 'Those who should be liberated by this body, will be preached to by manifesting this body.' The Emperor said, 'I have already seen the Bodhisattva's form, but I have not heard the Dharma.' The Zen Master said, 'Does Your Majesty consider what you have seen to be permanent or impermanent? Do you believe it or not?' The Emperor said, 'I deeply believe in this miraculous event.' The Zen Master said, 'You have already heard the Dharma.' At that time, eleven quarters of an hour had passed during the Zen Master's response. The Emperor was greatly pleased.

Zen Master Baotan said, 'Great doubt leads to great faith. The manifestation of the Bodhisattva was to inspire Emperor Wenzong's faith. Once this faith arises, the true Buddha will appear before one's eyes. The Buddha does not know himself; only through faith can one know the Dharma. One cannot see oneself; only through realization can one see. Zen Master Weizheng is one who has thoroughly realized this Dharma, so he could enlighten the ruler so clearly, enabling Emperor Wenzong to have a moment of introspection during the eleven quarters of an hour in Yanying Hall, which may well become a blessing of endless light. It is a pity that it only remained at the Emperor's momentary pleasure. The Buddha Dharma and worldly affairs are one and the same. Its arrival is gradual, and its application lies in decisiveness. Once an opportunity is lost, it will not return. I believe that Emperor Wenzong's governance of the Tang Dynasty was not far from seeking the Dao from Zen Master Weizheng.'

Successor of the Fifth Patriarch, Zen Master Daman

The Sixth Patriarch, Zen Master Huineng (Huineng) Dajian

Before becoming a monk, Zen Master Huineng sold firewood in the market. Upon hearing a guest reciting the Diamond Sutra (Diamond Sutra), when he reached the phrase 'one should produce the mind that abides nowhere,' he was immediately shocked and had an awakening. He then went directly to Huangmei Dongshan. The Fifth Patriarch Hongren (Hongren) saw him and considered him to be a promising individual.

。著槽廠間。未幾因上首秀大師題廊壁有身似菩提樹之語。師因秉燭令童子書其傍曰。菩提本非樹。明鏡亦非臺。本來無一物。何使惹塵埃。祖于深夜召師入室。密授衣法。令隱於懷集四會之間。儀鳳初屆南海。遇印宗法師於法性寺講涅槃經。師寓止廊廡間。因風揚剎竿幡動。聞二僧對論。一云幡動。一云風動。往復數四曾未契證。師云。可容俗士預高論不。僧曰試為說看。師曰。不是風動。不是幡動。仁者心動。僧于言下大悟。印宗竦然異之。起立問曰。行者定非常人。正是誰師。更無所隱直敘所得。印宗執弟子禮。請授禪要。乃告眾曰。印宗是具足凡夫。今遇肉身大士。即指出盧居士。請出信衣。悉令瞻禮。至正月十五日會名德為師剃髮受具。就菩提樹開東山法門。宛如夙契。明年秋辭歸故隱寶林寺。韶之刺史韋據請轉法輪于大梵寺。並受無相心地戒。門人記錄目曰壇經。盛行於世。后復曹溪。大法雨施。學者云合。神龍間降詔云。朕請安秀二師奉安宮中。萬機之暇得究真乘。二師並推讓云。南方有能禪師。密授忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎請。愿師速赴上京。師上表云。野性冰霜愿終林麓云云。後有僧問臨濟云。石室行者踏碓為什麼忘移卻腳。臨濟曰。沒溺深坑。

寶曇曰。黃梅七百高僧

【現代漢語翻譯】現代漢語譯本：在槽廠之間（具體地點）。不久，因為上首座秀大師在走廊墻壁上題寫了『身似菩提樹』的語句。六祖慧能於是秉持蠟燭，令童子在旁邊書寫道：『菩提本非樹，明鏡亦非臺。本來無一物，何處惹塵埃。』五祖弘忍于深夜召見慧能入室，秘密傳授衣缽，令他隱居於懷集、四會之間。儀鳳初年，慧能到達南海，在法性寺遇到印宗法師講《涅槃經》。慧能住在走廊下。因為風吹動剎竿上的幡，聽到兩個僧人爭論。一個說幡動，一個說風動，往復多次不能達成一致。慧能說：『可以允許俗人蔘與高論嗎？』僧人說：『試著說說看。』慧能說：『不是風動，不是幡動，是仁者的心在動。』僧人聽了這話當下大悟。印宗非常驚訝，起身問道：『行者必定不是普通人，師承何人？不要隱瞞，直接說出你的所得。』印宗行弟子之禮，請求傳授禪要。於是告訴眾人說：『印宗是具足凡夫，現在遇到了肉身大士。』隨即指出盧居士（慧能），請出信衣，讓大家瞻仰禮拜。到正月十五日，聚集名僧大德為慧能剃髮受戒，在菩提樹下開創東山法門，宛如前世的約定。第二年秋天，慧能辭別返回故居寶林寺。韶州刺史韋據請慧能在梵寺轉法輪，並受無相心地戒。門人記錄慧能的說法，名為《壇經》，盛行於世。後來又回到曹溪，大法普施，學者雲集。神龍年間，皇帝下詔說：『朕請安秀二位大師供奉在宮中，在處理政務之餘可以研究真乘。』二位大師都推讓說：『南方有慧能禪師，秘密接受了弘忍大師的衣缽，可以去向他請教。』現在派遣內侍薛簡馳詔迎接慧能大師速速前往上京。慧能上表說：『野性如冰霜，愿終老於山林』等等。後來有僧人問臨濟義玄：『石室的行者踏碓，為什麼忘記移開腳？』臨濟說：『沒溺深坑。』寶曇說：黃梅七百高僧

【English Translation】 English version: Between Caochang (specific location). Not long after, because the head monk, Great Master Xiu, inscribed the phrase 'The body is like a Bodhi tree' on the corridor wall, Huineng (Sixth Patriarch) held a candle and instructed a young boy to write beside it: 'Bodhi is fundamentally not a tree, a bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' Hongren (Fifth Patriarch) summoned Huineng into his room late at night, secretly transmitted the robe and bowl, and instructed him to live in seclusion between Huaiji and Sihui. In the early years of the Yifeng era, Huineng arrived in the South Sea and encountered Dharma Master Yinzong lecturing on the Nirvana Sutra at Faxing Temple. Huineng stayed under the corridor. Because the wind moved the banner on the flagpole, he heard two monks arguing. One said the banner moved, and the other said the wind moved, going back and forth many times without reaching an agreement. Huineng said, 'May a layman be allowed to participate in the high discussion?' The monks said, 'Try to speak.' 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.' Upon hearing these words, the monks immediately attained great enlightenment. Yinzong was very surprised and stood up to ask, 'Practitioner, you must not be an ordinary person, who is your teacher? Do not hide anything, directly state what you have attained.' Yinzong performed the disciple's ritual and requested the transmission of the essentials of Chan. He then told the assembly, 'Yinzong is a fully endowed ordinary person, and now I have encountered a living Bodhisattva.' He then pointed out Layman Lu (Huineng), brought out the robe of faith, and had everyone pay homage. On the fifteenth day of the first month, he gathered famous monks and virtuous people to shave Huineng's head and ordain him, establishing the East Mountain Dharma Gate under the Bodhi tree, as if it were a predestined agreement. In the autumn of the following year, Huineng bid farewell and returned to his former residence, Baolin Temple. Wei Ju, the governor of Shaozhou, invited Huineng to turn the Dharma wheel at Dafan Temple and received the formless mind-ground precepts. Disciples recorded Huineng's teachings, which were named the Platform Sutra, and became prevalent in the world. Later, he returned to Caoqi, where the great Dharma was widely bestowed, and scholars gathered like clouds. During the Shenlong era, the emperor issued an edict saying, 'We invite the two Great Masters An and Xiu to be enshrined in the palace, so that we can study the true vehicle in our spare time from handling government affairs.' The two Great Masters both declined, saying, 'There is Chan Master Huineng in the South, who secretly received the robe and bowl of Great Master Hongren, you can go and ask him.' Now I am sending the eunuch Xue Jian to rush to welcome Great Master Huineng to the capital.' Huineng submitted a memorial saying, 'My wild nature is like ice and frost, I wish to end my life in the mountains and forests,' and so on. Later, a monk asked Linji Yixuan, 'The practitioner in the stone chamber is treading the pestle, why did he forget to move his foot?' Linji said, 'Drowning in a deep pit.' Baotan said: The seven hundred high monks of Huangmei.

。所傳衣缽為負舂者得之。秀公學者第一。而一四句偈為不識字者下之。是知佛法不可以力爭而亦不可以勢取也。老盧墜數碩之石沒溺深坑。後世唯臨濟知之。正如阿修羅王拖動三有大城諸煩惱海。不自知其力然也。持一炬之火倩人書壁。是挽秀公之臂而系黃梅也。當時唯黃梅知之。如澶淵夢中床子弩發不自知其勢然也。達磨曰。我觀赤縣神洲有大乘氣。逾海越漠為法求人。方一燈傳一燈。不翅一發引千鈞之重。至是則有盡大地人普請成佛之理。是阿修羅手中床子弩機用得正滑也。達磨未嘗只履西去。黃梅諸師亦未嘗攝衣寂然。六祖去今才六百年。而強弩之機已不能穿魯縞矣。於戲。悲夫子孫固不能親見其人。但知不以心法殺天下。後世學者亦庶幾其可乎。

六祖大鑒禪師嗣法

廣州志道禪師

師參六祖曰。學人初出家。覽涅槃經僅十餘載。未明其意。愿和尚垂誨。祖曰。汝何處未了。對曰。諸行無常是生滅法。生滅滅已寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身法身也。色身無常有生有滅。法身無常無知無覺。經云生滅滅已寂滅為樂者。不審是何身寂滅。何身受樂。若色身者。色身滅時四大分散。全段是苦。苦不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。

【現代漢語翻譯】現代漢語譯本：所傳的衣缽被一個舂米的人得到了。慧能（六祖慧能，譯者注）的弟子神秀（神秀，譯者注）是學者中的第一名，但一個四句偈卻由一個不識字的人寫出。由此可知，佛法不能靠武力爭奪，也不能靠權勢獲取。老盧（慧能，譯者注）墜入幾塊大石頭，沉沒在深坑中。後世只有臨濟宗（臨濟宗，譯者注）才明白這個道理，正如阿修羅王（阿修羅王，譯者注）拖動三有大城（三有大城，譯者注）和諸煩惱海，卻不自知其力量一樣。拿著一支火把請人寫字，就像拉著神秀的胳膊去繫住黃梅（黃梅，譯者注）一樣。當時只有黃梅才明白這個道理，就像澶淵之盟（澶淵之盟，譯者注）的夢中床子弩發射，卻不自知其威力一樣。達摩（菩提達摩，譯者注）說：『我觀察赤縣神洲（中國，譯者注）有大乘（大乘，譯者注）的氣象，所以渡海越漠，為佛法尋求人才。』就像一燈傳一燈，不只是一發牽動千鈞之重。到了這個時候，就有盡大地的人都普遍請求成佛的道理。這就是阿修羅手中的床子弩的機關用得非常順暢。達摩從未只穿著一隻鞋子西去，黃梅的各位禪師也從未收起衣缽寂然離去。六祖（慧能，譯者注）離現在才六百年，而強弩的機關已經不能穿透魯縞了。唉！可悲啊！子孫們固然不能親眼見到他們，但只要知道不以心法殺害天下人，後世的學者或許還可以做到吧。

六祖大鑒禪師嗣法

廣州志道禪師

禪師參拜六祖（慧能，譯者注）說：『學人剛出家，閱讀《涅槃經》（《涅槃經》，譯者注）已經十多年了，還不明白其中的意思，希望和尚慈悲教誨。』六祖說：『你哪裡還不明白？』禪師回答說：『諸行無常是生滅法，生滅滅已寂滅為樂。』（諸行無常是生滅法，生滅滅已寂滅為樂，譯者注）我對這句話感到疑惑。六祖說：『你是怎麼疑惑的？』禪師回答說：『一切眾生都有二身，即色身（色身，譯者注）和法身（法身，譯者注）。色身無常，有生有滅；法身無常，無知無覺。《涅槃經》說『生滅滅已寂滅為樂』，不知道是哪個身寂滅，哪個身享受快樂？如果是色身，色身滅亡時四大（四大，譯者注）分散，完全是痛苦，痛苦不能說是快樂。如果法身寂滅，就和草木瓦石一樣，誰來享受快樂呢？』

【English Translation】 English version: The robe and bowl that were passed down were obtained by a rice pounder. Shenxiu (Shenxiu, translator's note), Huineng's (Huineng, translator's note) disciple, was the foremost among scholars, yet a four-line verse was composed by an illiterate person. From this, it is known that the Buddha Dharma cannot be seized by force, nor can it be obtained by power. Old Lu (Huineng, translator's note) fell among several large stones and sank into a deep pit. Only the Linji school (Linji school, translator's note) in later generations understood this principle, just as the Asura King (Asura King, translator's note) drags the great city of the Three Realms (Three Realms, translator's note) and the seas of afflictions, yet does not know his own strength. Holding a torch and asking someone to write on the wall is like pulling Shenxiu's arm to tie up Huangmei (Huangmei, translator's note). At that time, only Huangmei understood this principle, just like the bed crossbow firing in a dream during the Chanyuan Treaty (Chanyuan Treaty, translator's note), yet not knowing its own power. Bodhidharma (Bodhidharma, translator's note) said, 'I observe that the Red County Divine Continent (China, translator's note) has the atmosphere of Mahayana (Mahayana, translator's note), so I crossed the sea and desert to seek people for the Dharma.' It is like one lamp passing on to another, not just one hair pulling a thousand pounds of weight. At this time, there is the principle that all people on the entire earth universally request to become Buddhas. This is the Asura's bed crossbow mechanism being used very smoothly. Bodhidharma never went west wearing only one shoe, and the Chan masters of Huangmei never put away their robes and quietly departed. It has only been six hundred years since the Sixth Patriarch (Huineng, translator's note), and the mechanism of the powerful crossbow can no longer pierce Lu silk. Alas! How sad! Although the descendants cannot see them in person, as long as they know not to kill the people of the world with mental methods, later generations of scholars may still be able to do it.

The Sixth Patriarch Dajian Zen Master's Succession to the Dharma

Zen Master Zhidao of Guangzhou

The Zen master paid homage to the Sixth Patriarch (Huineng, translator's note) and said, 'This student has been a monk for just over ten years, reading the Nirvana Sutra (Nirvana Sutra, translator's note), but still does not understand its meaning. I hope the Abbot will kindly teach me.' The Sixth Patriarch said, 'What do you not understand?' The Zen master replied, 'All conditioned things are impermanent, they are subject to arising and ceasing; having arisen, they cease; and their cessation is bliss.' (All conditioned things are impermanent, they are subject to arising and ceasing; having arisen, they cease; and their cessation is bliss, translator's note) I am confused about this statement. The Sixth Patriarch said, 'How are you confused?' The Zen master replied, 'All sentient beings have two bodies, namely the physical body (physical body, translator's note) and the Dharma body (Dharma body, translator's note). The physical body is impermanent, with birth and death; the Dharma body is constant, without knowledge or awareness. The Nirvana Sutra says, 'Having arisen, they cease; and their cessation is bliss.' I do not know which body ceases and which body enjoys bliss? If it is the physical body, when the physical body ceases, the four elements (four elements, translator's note) disperse, which is entirely suffering. Suffering cannot be called bliss. If the Dharma body ceases, it is the same as grass, trees, tiles, and stones. Who will enjoy bliss?'

又法性是生滅之體。五蘊是生滅之用。一體五用生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類不斷不滅。若不聽更生。即永歸寂滅同於無情之物。如是則一切諸法被涅槃之所禁伏。尚不得生。何樂之有。祖曰。汝是釋子。何習外道斷常邪見而議最上乘法。據汝所解。即色身外別有法身。離生滅求于寂滅。又推涅槃常樂言有身受者。斯乃執吝生死耽著世樂。汝今當知。佛為一切迷人認五蘊和合為自體相。分別一切法為外塵相。好生惡死。唸唸遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃翻為苦相。終日馳求。佛愍此故。乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅現前。當現前時亦無現前之量。乃謂樂。常樂此樂。無有受者亦無不受者。豈有一體五用之名。何況更言涅槃禁伏諸法令永不生。斯乃謗佛毀法。聽吾偈曰。無上大涅槃。圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以為無作。盡屬情所計。六十二見本。妄意虛假名。何為真實義。唯有過量人。通達無取捨。以知五蘊法。及以蘊中我。外現音聲象。一一音聲相。平等如夢幻。不起凡聖見。不作涅槃解。二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅

【現代漢語翻譯】現代漢語譯本：還有，法性是生滅的本體，五蘊是生滅的作用。本體和作用是一體的，生滅是常態。產生是從本體發起作用，滅則是將作用收攝歸於本體。如果允許繼續產生，那麼有情眾生就會不斷不滅；如果不允許繼續產生，就會永遠歸於寂滅，如同無情之物。這樣一來，一切諸法都被涅槃所禁錮，尚且不能產生，還有什麼樂趣可言呢？六祖慧能說：『你是佛弟子，為何學習外道的斷滅和常存的邪見，來議論最上乘佛法？按照你的理解，就是色身之外另有一個法身，離開生滅去尋求寂滅，又推論涅槃的常樂，說有身體感受快樂。這實在是執迷於生死，貪戀世間的快樂。你現在應當知道，佛陀是爲了那些迷惑的人，他們認為五蘊和合是自身的相貌，分別一切法是外在塵世的相貌，貪生怕死，唸唸遷流，不知道這一切如同夢幻般虛假，白白地遭受輪迴之苦，把常樂涅槃反而看作是痛苦。整天奔波追求。佛陀憐憫他們，所以才開示涅槃的真樂，剎那之間沒有生相，剎那之間沒有滅相，更沒有生滅可以滅除，這就是寂滅現前。當寂滅現前的時候，也沒有現前的限量，這才叫做樂。常樂就是這種樂，沒有享受者，也沒有不享受者。哪裡有什麼一體五用的說法？更何況說涅槃禁錮諸法，使之永遠不生？這實在是誹謗佛陀，詆譭佛法。聽我說偈：無上大涅槃（nirvana），圓滿光明，常寂常照。凡夫愚人認為它是死亡，外道執著它是斷滅。那些追求二乘（聲聞和緣覺）的人，認為它是無所作為。這些都是情感上的臆測，是六十二種邪見的根本，是虛妄的臆想和假名，哪裡是真實的意義？只有超越常人的人，才能通達而沒有取捨。因為他們知道五蘊（skandha）的法，以及五蘊中的『我』（ātman）。外在顯現音聲形象，每一個音聲形象，都平等如同夢幻。不生起凡夫和聖人的見解，不作涅槃的理解。二邊（有和無）和三際（過去、現在、未來）都斷絕，經常運用諸根（indriya），而不生起運用的想法。分別一切法，而不生起分別的想法。即使劫火焚燒海底，狂風吹動山峰相撞，真如本性仍然是寂靜滅的。』

【English Translation】 English version: Furthermore, the Dharma-nature (Dharmatā) is the substance of arising and ceasing, and the five aggregates (skandha) are the function of arising and ceasing. The substance and function are one, and arising and ceasing are constant. Arising is the function originating from the substance, and ceasing is the function returning to the substance. If further arising is allowed, then sentient beings will be neither continuous nor extinguished. If further arising is not allowed, then they will eternally return to stillness, like inanimate objects. In this case, all dharmas (phenomena) would be restrained by Nirvana (nirvana), unable to arise, so what joy would there be? The Sixth Patriarch Huineng said, 'You are a disciple of the Buddha, why do you study the annihilationist and eternalist views of external paths to discuss the supreme vehicle of Dharma? According to your understanding, there is a Dharma-body (Dharmakāya) separate from the physical body, seeking stillness apart from arising and ceasing, and further inferring that Nirvana's constant bliss is experienced by a body. This is truly clinging to birth and death, indulging in worldly pleasures. You should know now that the Buddha taught this for those who are deluded, who consider the union of the five aggregates (skandha) as their own form, and discriminate all dharmas (phenomena) as external dust, fearing death and desiring life, with thoughts constantly changing, not knowing that all this is like a dream, falsely suffering in the cycle of rebirth, and mistaking the constant bliss of Nirvana (nirvana) for suffering, pursuing it all day long. The Buddha, pitying them, revealed the true bliss of Nirvana, where there is no arising in an instant, no ceasing in an instant, and no arising or ceasing to be extinguished. This is the manifestation of stillness. When stillness manifests, there is no measure of manifestation, and this is called bliss. Constant bliss is this bliss, with no enjoyer and no non-enjoyer. Where is there the concept of one substance and five functions? How much more to say that Nirvana restrains all dharmas, preventing them from ever arising? This is truly slandering the Buddha and defaming the Dharma. Listen to my verse: The unsurpassed Great Nirvana (nirvana), is perfect, bright, constantly still, and constantly illuminating. Ordinary fools consider it death, external paths cling to it as annihilation. Those who seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) consider it inaction. All these are emotional speculations, the root of the sixty-two views, false imaginations and names, where is the true meaning? Only those who transcend ordinary people can understand without grasping or rejecting. Because they know the Dharma of the five aggregates (skandha), and the 'self' (ātman) within the aggregates. Outwardly manifesting sounds and forms, each sound and form is equally like a dream. Not arising the views of ordinary or holy, not making an understanding of Nirvana. The two extremes (existence and non-existence) and the three times (past, present, future) are cut off, constantly using the senses (indriya), without arising the thought of using. Discriminating all dharmas, without arising the thought of discriminating. Even if the fire of the kalpa burns the bottom of the sea, and the wind strikes the mountains, the true nature is still and extinguished.'

樂。涅槃相如是。吾今強言說。汝今舍邪見。汝勿隨言解。許汝少分知。師聞偈踴躍。作禮而退。

寶曇曰。禪是佛心。經是佛語。故楞伽有佛語心品。法華有開示悟入佛之知見之義。涅槃有常樂我凈之旨。皆一道也。譬如琵琶琴瑟雖有妙音。若無妙指終不能發。指即妙音。語即佛心也。即妙音以為指。即語以為佛心。豈不悖哉。古之人音與指相忘。心與語縣契。如趙州曰。諸人被菩提使。老僧使得菩提。便能捻土為金。捻金為土。皆吾心之常分。不假於他術也。

廣州法性寺印宗禪師

師因往蘄春謁忍大師后。于廣州法性寺講涅槃經。遇六祖能大師始悟玄理。以能為傳法師。又採摭自梁至唐諸方達者之言著為心要集。盛行於世。

寶曇曰。真凈老人謂。印宗法師問盧行者。仁者在黃梅有何言教指趣傳授。盧曰。彼指授者惟論見性成佛。不說禪定解脫無念無為。宗曰。何故不說禪定解脫無念無為。盧曰。況是二法。不是佛法不二之法。宗曰。如何是佛法不二之法。盧曰。如仁者講涅槃經明見佛性。是名佛法不二之法。真凈曰。彼是小巧。禪道早是中半了也。如今叢林惟論禪定解脫無念無為。且道六祖底是。如今底是。至哉斯言也。真凈去今又八十彈指矣。後世禪定解脫無念無為亦復無聞。其

【現代漢語翻譯】現代漢語譯本：快樂。涅槃的相就是這樣。我現在勉強說一說。你現在捨棄邪見。你不要按照字面意思去理解。允許你稍微知道一點。老師聽了偈語，非常高興，行禮后離開了。

寶曇說：禪是佛的心，經是佛的語言。所以《楞伽經》有『佛語心品』，《法華經》有開示悟入佛的知見的意義，《涅槃經》有常樂我凈的主旨，都是同一個道理。譬如琵琶琴瑟雖然有美妙的聲音，如果沒有巧妙的手指，終究不能發出聲音。手指就是美妙的聲音，語言就是佛的心。把美妙的聲音當做手指，把語言當做佛的心，難道不是荒謬嗎？古時候的人，聲音和手指互相忘記，心和語言暗中契合。就像趙州說：『諸位被菩提所役使，老僧役使菩提。』便能捻土為金，捻金為土，都是我心中常有的能力，不需要藉助其他法術。

廣州法性寺印宗禪師（Yinzong Chanshi of Faxing Temple in Guangzhou）

禪師因為前往蘄春拜見忍大師（Master Ren）之後，在廣州法性寺講解《涅槃經》。遇到六祖能大師（Sixth Patriarch Huineng）才領悟玄妙的道理，把能大師當做傳法老師。又收集從梁朝到唐朝各地開悟者的言論，著作為《心要集》，在世上盛行。

寶曇說：真凈老人（Old Man Zhenjing）說，印宗法師（Dharma Master Yinzong）問盧行者（Practitioner Lu）：『仁者在黃梅（Huangmei）有什麼言教指趣傳授？』盧行者說：『他們所指授的只是談論見性成佛，不談禪定解脫無念無為。』印宗法師說：『為什麼不談禪定解脫無念無為？』盧行者說：『這兩種法，不是佛法不二之法。』印宗法師說：『什麼是佛法不二之法？』盧行者說：『如仁者講解《涅槃經》，明白見到佛性，這就是佛法不二之法。』真凈老人說：『他這是小聰明，禪道已經中了一半了。現在叢林里只談論禪定解脫無念無為，那麼六祖（Sixth Patriarch）的對，還是現在的對？』這話太好了。真凈老人距離現在又有八十年了。後世的禪定解脫無念無為也聽不到了，他們...

【English Translation】 English version: Bliss. The characteristic of Nirvana is like this. I will now reluctantly speak about it. You should now abandon your wrong views. You should not interpret it according to the literal meaning. I will allow you to know a little bit. The teacher, hearing the verse, rejoiced, paid respects, and departed.

Bao Tan said: Chan (Zen) is the mind of the Buddha, and the Sutras are the words of the Buddha. Therefore, the Lankavatara Sutra has the 'Buddha's Words and Mind' chapter, the Lotus Sutra has the meaning of revealing, instructing, awakening, and entering the Buddha's knowledge and vision, and the Nirvana Sutra has the essence of permanence, bliss, self, and purity. All are the same principle. For example, although the pipa (Chinese lute), zither, and se (Chinese zither) have wonderful sounds, they cannot be produced without skillful fingers. The fingers are the wonderful sounds, and the words are the mind of the Buddha. To take the wonderful sounds as the fingers, and the words as the mind of the Buddha, is that not absurd? In ancient times, people forgot the sound and the fingers, and the mind and the words secretly corresponded. Just like Zhao Zhou (Joshu) said: 'You are used by Bodhi, but the old monk uses Bodhi.' Then he can turn earth into gold, and turn gold into earth. All are the constant abilities of my mind, and do not require other techniques.

Chan Master Yinzong (Yinzong Chanshi) of Faxing Temple in Guangzhou

The Master, after going to Qichun to visit Master Ren (Master Ren), lectured on the Nirvana Sutra at Faxing Temple in Guangzhou. He encountered the Sixth Patriarch Huineng (Sixth Patriarch Huineng) and then realized the profound principles, taking Huineng as his Dharma-transmitting teacher. He also collected the words of enlightened ones from various places from the Liang Dynasty to the Tang Dynasty, and wrote them into the 'Essentials of Mind Collection', which became popular in the world.

Bao Tan said: Old Man Zhenjing (Old Man Zhenjing) said, Dharma Master Yinzong (Dharma Master Yinzong) asked Practitioner Lu (Practitioner Lu): 'What teachings, instructions, and transmissions did the Venerable One receive in Huangmei (Huangmei)?' Practitioner Lu said: 'Those who instruct only discuss seeing one's nature and becoming a Buddha, and do not talk about Chan meditation, liberation, non-thought, and non-action.' Dharma Master Yinzong said: 'Why don't they talk about Chan meditation, liberation, non-thought, and non-action?' Practitioner Lu said: 'These two dharmas are not the non-dual dharma of the Buddha.' Dharma Master Yinzong said: 'What is the non-dual dharma of the Buddha?' Practitioner Lu said: 'Like the Venerable One lecturing on the Nirvana Sutra, clearly seeing the Buddha-nature, this is called the non-dual dharma of the Buddha.' Old Man Zhenjing said: 'He is being clever, the Chan path is already halfway through. Now the monasteries only talk about Chan meditation, liberation, non-thought, and non-action. So, is the Sixth Patriarch's (Sixth Patriarch) correct, or is the current one correct?' These words are excellent. Old Man Zhenjing is now eighty years away. Later generations will not even hear of Chan meditation, liberation, non-thought, and non-action, they...

能穿鑿古今出沒名句。握定死蛇以為活蝎者。便為正眼遞相印授。當世無大知見人為辨正邪脫。或有之。眾楚一齊未易伸喙。佛法至此得不為痛心者哉。

吉州青原山行思禪師

師往曹溪作禮問曰。當何所務即不落階級。祖曰。汝曾作什麼來。師曰。聖諦亦不為。何階級之有。祖深器之。謂有二祖見少林氣象。后住青原靜居寺。六祖將示寂。有沙彌希遷。即石頭也。問曰。和尚百年後希遷當依附誰。祖曰。尋思去。及祖順世。遷於靜處端坐。寂然忘生。上首曰。汝師已逝。空坐奚為。曰。我稟遺戒故尋思爾。上首曰。汝有師兄行思和尚住吉州青原。因緣在彼。師言甚直。汝自迷耳。遷聞辭去至靜居。師問曰。子何方而來。曰。曹溪。師曰。將得什麼來。曰。未到曹溪亦不失。師曰。恁么則用去曹溪作什麼。曰。若不到曹溪爭知不失。又問。曹溪大師還識和尚不。師曰。汝今識吾否。曰。識又爭能識得。師曰。眾角雖多一麟足矣。師令持書至南嶽讓和尚。達書了速回與汝鈯斧子住山。至彼未呈書便問。不慕諸聖不重己靈時如何。讓曰。子問太高生。何不向下問。曰。寧可永劫受沉淪。不從諸聖解脫。讓休去乃回。師問曰。子去未久送書達不。曰。書亦不通訊亦不達。師曰。作么生。遂舉前話了卻云。去時蒙

【現代漢語翻譯】現代漢語譯本：

那些能夠牽強附會地引用古今名句，並且把抓住的死蛇當成活蝎子的人，就被認為是得到了正眼法藏，互相傳授。當今世上沒有真正有見識的人來辨別正邪，即使有，面對眾人的異議也很難開口。佛法到了這種地步，怎能不讓人痛心呢？

吉州青原山行思禪師（Xingsi，740-816，禪宗大師）

禪師前往曹溪（Caoxi，地名，六祖慧能弘法之地）參拜六祖慧能，問道：『我應該做什麼才能不落入階級分別之中？』六祖說：『你以前做什麼的？』禪師說：『聖諦（Shengdi，佛教真理）我也不認為是真的，哪裡還有什麼階級呢？』六祖非常器重他，說他有二祖慧可（Huike，487-593）在少林寺（Shaolin）的氣象。後來他住在青原山（Qingyuan Mountain）靜居寺（Jingju Temple）。六祖將要圓寂時，有個沙彌（Shami，小和尚）名叫希遷（Xiqian，700-790），也就是後來的石頭希遷（Shitou Xiqian）。他問道：『和尚百年之後，希遷應該依附誰呢？』六祖說：『去尋思（Xunsi）吧。』等到六祖圓寂后，希遷在靜處端坐，寂然忘卻生死。寺里的上首（Shangshou，寺院首座）說：『你師父已經去世了，空坐著有什麼用呢？』希遷說：『我奉師父的遺命去尋思啊。』上首說：『你有個師兄行思和尚住在吉州（Jizhou）青原山，你的因緣在那裡。』希遷覺得上首說得很直接，認為上首自己迷惑了。希遷聽后告辭，前往靜居寺。行思禪師問道：『你從哪裡來？』希遷說：『曹溪。』禪師說：『帶來了什麼？』希遷說：『沒到曹溪也沒有失去什麼。』禪師說：『既然這樣，去曹溪做什麼？』希遷說：『如果不到曹溪，怎麼知道沒有失去什麼？』又問：『曹溪大師還認識我嗎？』禪師說：『你現在認識我嗎？』希遷說：『認識又怎麼能認識得透徹呢？』禪師說：『眾多的角之中，有一隻麒麟的足就足夠了。』禪師讓希遷拿著書信去南嶽（Nanyue）拜見懷讓（Huairang，677-744）和尚，送信后立刻回來，把鈯斧子（Chu fu zi，砍柴工具）給你，讓你住在山裡。希遷到了南嶽，還沒呈上書信就問道：『不羨慕諸聖，不看重自己的靈性時，該怎麼辦？』懷讓說：『你問得太高深了，為什麼不向下問呢？』希遷說：『寧可永遠沉淪，也不從諸聖那裡尋求解脫。』懷讓讓他離開，希遷就回去了。行思禪師問道：『你去了沒多久，送信送到了嗎？』希遷說：『書信沒有送達，心意也沒有傳達。』禪師說：『怎麼回事？』希遷於是舉了之前的話，然後說：『去的時候蒙』

【English Translation】 English version:

Those who can forcibly interpret ancient and modern famous sayings, and regard a dead snake they have grasped as a living scorpion, are considered to have received the 'Right Dharma Eye Treasury' and pass it on to each other. In this day and age, there are no truly knowledgeable people to distinguish between right and wrong; even if there are, it is difficult for them to speak out in the face of widespread opposition. How can one not feel heartbroken that the Buddha's teachings have reached this state?

Zen Master Xingsi (740-816) of Qingyuan Mountain (Qingyuan Mountain) in Jizhou (Jizhou)

The Master went to Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) to pay respects to the Sixth Patriarch Huineng and asked: 'What should I do so as not to fall into graded distinctions?' The Sixth Patriarch said: 'What have you been doing before?' The Master said: 'Even the Noble Truths (Shengdi, Buddhist truths) I do not consider real, so where are there any grades?' The Sixth Patriarch greatly valued him, saying that he had the demeanor of the Second Patriarch Huike (487-593) at Shaolin Temple (Shaolin). Later, he lived in Jingju Temple (Jingju Temple) on Qingyuan Mountain. When the Sixth Patriarch was about to pass away, there was a Shami (Shami, novice monk) named Xiqian (Xiqian, 700-790), who later became Shitou Xiqian. He asked: 'After the Master passes away, who should Xiqian rely on?' The Sixth Patriarch said: 'Go and contemplate (Xunsi).' After the Sixth Patriarch passed away, Xiqian sat in stillness, forgetting about life and death. The head monk (Shangshou, the head of the monastery) said: 'Your master has passed away, what is the use of sitting idly?' Xiqian said: 'I am following my master's last instructions to contemplate.' The head monk said: 'You have a Dharma brother, Zen Master Xingsi, who lives on Qingyuan Mountain in Jizhou; your affinity lies there.' Xiqian felt that the head monk was being too direct and thought that the head monk himself was deluded. After hearing this, Xiqian took his leave and went to Jingju Temple. Zen Master Xingsi asked: 'Where do you come from?' Xiqian said: 'Caoxi.' The Master said: 'What did you bring?' Xiqian said: 'Before arriving at Caoxi, I did not lose anything.' The Master said: 'If that is the case, what did you go to Caoxi for?' Xiqian said: 'If I did not go to Caoxi, how would I know that I had not lost anything?' He also asked: 'Does the Great Master of Caoxi still recognize me?' The Master said: 'Do you recognize me now?' Xiqian said: 'I recognize you, but how can I recognize you thoroughly?' The Master said: 'Among many horns, one foot of a Qilin (Chinese unicorn) is enough.' The Master asked Xiqian to take a letter to Nanyue (Nanyue) to see Zen Master Huairang (677-744), and to return immediately after delivering the letter, and he would give him a hatchet (Chu fu zi, wood cutting tool) to live in the mountains. When Xiqian arrived at Nanyue, he asked without presenting the letter: 'What should I do when I do not admire the saints and do not value my own spirituality?' Huairang said: 'Your question is too profound, why don't you ask a simpler question?' Xiqian said: 'I would rather sink forever than seek liberation from the saints.' Huairang told him to leave, and Xiqian returned. Zen Master Xingsi asked: 'You went not long ago, did you deliver the letter?' Xiqian said: 'The letter was not delivered, and the intention was not conveyed.' The Master said: 'What happened?' Xiqian then recounted the previous conversation and then said: 'When I left, I received'

和尚許鈯斧子。即便請。師垂一足。乃禮辭之。南嶽有僧問。如何是佛大意。師曰。廬陵米作么價。

寶曇曰。青原得道時大有二祖見少林氣象。是時方像季也。而溫厚之氣獨盛于東南。思出江西而祖居南海。視中國為東南也。雖佛法不以土地風氣為休慼。然人挾天地中和以生。得天地之中和而不能得道之中和者。未之有也。青原仁父祖也。子石頭外而氣分感而為。諸孫藥山云巖殆聖諦不為處發生。龍潭德山是廬陵米價中流出。有父祖之英烈。得天地之中和人。而不能為聖為賢為嚴父師為法軌範。吾不信也。

南嶽懷讓禪師

師至曹溪。六祖問。什麼處來。曰。嵩山來。祖曰。什麼物恁么來。師無語。經八年忽然有省。白祖曰。某甲有個會處。祖曰。作么生會。曰。喚作一物即不中。祖曰。還假修證也無。曰。修證即不無。污染即不得。祖曰。只此不污染是諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖汝足下出一馬駒踏殺天下人。師執侍十五載。唐先天二年居衡岳般若寺。示徒云。一切萬法皆從心生。心本無生法亦無住。若達平地所作無礙。非遇上根宜慎言哉。僧問。如鏡鑄像。像成后光歸何處。師曰。如大德未出家時。相狀向什麼處去。曰。成后為什麼不鑑照。師曰。雖然不鑑照。一點

【現代漢語翻譯】現代漢語譯本有位和尚向許鈯（人名，不確定）索要斧子。即使這樣請求，南嶽懷讓禪師也只垂下一隻腳，然後就告辭了。南嶽有僧人問：『如何是佛的大意？』禪師說：『廬陵（地名）的米是什麼價錢？』

寶曇（人名）說：『青原（地名）禪師得道時，大有二祖（指慧可）見到少林（寺名）氣象的感覺。那時正像是末法時期，而溫厚之氣唯獨在東南地區興盛。懷讓禪師想要離開江西（地名）而祖居南海（地名），把中原地區看作東南。雖然佛法不因土地風氣而有興衰，然而人稟天地中和之氣而生，得到天地的中和之氣卻不能得到道的中和之氣，這是不可能的。青原禪師是仁父的祖師。石頭禪師在外，而氣分感應而生。他的眾多弟子，如藥山（人名）、云巖（人名），幾乎都是在聖諦無法企及之處有所領悟。龍潭（人名）、德山（人名）是從廬陵米價中流出的。有父祖的英烈，得到天地中和之氣的人，如果不能成為聖人、賢人、嚴厲的父親、導師、成為法則規範，我是不相信的。』

南嶽懷讓禪師

禪師到達曹溪（地名），六祖（指慧能）問：『從什麼地方來？』回答說：『從嵩山（地名）來。』六祖說：『什麼東西這樣來？』禪師無言以對。經過八年，忽然有所領悟，告訴六祖說：『我有個會處。』六祖說：『作么生會？』回答說：『喚作一物即不中。』六祖說：『還假修證也無？』回答說：『修證即不無，污染即不得。』六祖說：『只此不污染是諸佛之所護念。汝既如是，吾亦如是。西天般若多羅（人名）預言說你足下出一馬駒踏殺天下人。』禪師侍奉六祖十五年。唐先天二年，居住在衡岳（地名）般若寺（寺名）。告誡弟子說：『一切萬法皆從心生，心本無生法亦無住。若達平地所作無礙。非遇上根宜慎言哉。』僧人問：『如鏡鑄像，像成后光歸何處？』禪師說：『如大德未出家時，相狀向什麼處去？』回答說：『成后為什麼不鑑照？』禪師說：『雖然不鑑照，一點』

【English Translation】 English version A monk asked Xu Chu (person's name, uncertain) for an axe. Even with this request, the master, Nanyue Huairang (person's name), only lowered one foot and then took his leave. A monk from Nanyue asked: 'What is the great meaning of the Buddha?' The master said: 'What is the price of rice in Luling (place name)?'

Bao Tan (person's name) said: 'When Qingyuan (place name) attained the Dao, it was as if the Second Patriarch (referring to Huike) saw the atmosphere of Shaolin (temple name). At that time, it was like the end of the Dharma, and the gentle and kind atmosphere was uniquely flourishing in the southeast region. Huairang wanted to leave Jiangxi (place name) and reside in the South Sea (place name), regarding the Central Plains as the southeast. Although the Buddha-dharma does not rise or fall due to land and climate, people are born with the harmonious Qi of heaven and earth. If they obtain the harmonious Qi of heaven and earth but cannot obtain the harmonious Qi of the Dao, that is impossible. Qingyuan is the ancestor of the benevolent father. Stone (referring to Shitou Xiqian) is external, and the Qi is generated by induction. His many disciples, such as Yaoshan (person's name) and Yunyan (person's name), almost all had insights in places where the Holy Truth could not be reached. Longtan (person's name) and Deshan (person's name) flowed out from the price of rice in Luling. If someone has the heroic spirit of their ancestors and obtains the harmonious Qi of heaven and earth, but cannot become a sage, a virtuous person, a strict father, a teacher, or a model of the Dharma, I do not believe it.'

Zen Master Huairang of Nanyue

The master arrived at Caoqi (place name), and the Sixth Patriarch (referring to Huineng) asked: 'Where do you come from?' He replied: 'From Songshan (place name).' The Sixth Patriarch said: 'What thing comes like this?' The master was speechless. After eight years, he suddenly had an insight and told the Sixth Patriarch: 'I have a place of understanding.' The Sixth Patriarch said: 'How do you understand it?' He replied: 'Calling it a thing is not right.' The Sixth Patriarch said: 'Is cultivation and realization still necessary?' He replied: 'Cultivation and realization are not unnecessary, but defilement is not allowed.' The Sixth Patriarch said: 'This non-defilement is what all Buddhas protect and remember. Since you are like this, I am also like this. Prajnatara (person's name) of the Western Heaven prophesied that a colt would come out from under your feet and trample all people in the world to death.' The master served the Sixth Patriarch for fifteen years. In the second year of the Xiantian era of the Tang Dynasty, he resided in the Prajna Temple (temple name) on Hengyue (place name). He admonished his disciples: 'All phenomena arise from the mind, the mind is originally unborn, and phenomena have no dwelling. If you reach the level ground, there will be no obstacles in what you do. Do not speak carelessly unless you meet someone with superior roots.' A monk asked: 'Like casting an image with a mirror, where does the light go after the image is formed?' The master said: 'Where did your appearance go before you became a monk?' He replied: 'Why doesn't it reflect after it is formed?' The master said: 'Although it does not reflect, a point'

也瞞他不得。有僧道一住傳法院庵。常坐禪。師知是法器乃往問曰。大德坐禪圖個什麼。一曰。圖作佛。師乃取一磚于庵前石上磨。一曰。作什麼。師曰。磨作鏡。一曰。磨磚豈得作鏡。師曰。坐禪豈得成佛。一遽離坐問曰。如何即是。師曰。如牛駕車。車若不行。打車即是打牛即是。又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法不應取捨。汝若坐佛即是殺佛。若執坐相非達其理。一聞示誨如飲醍醐。即禮拜問曰。如何用心即合無相三昧。師曰。汝學心地法門如下種子。我說法要譬如天澤。汝緣合故當見其道。又問曰。道非色相云何能見。師曰。心地法眼能見乎道。無相三昧亦復然矣。一曰。有成壞不。師曰。若以成壞聚散而見道者非也。聽吾偈曰。心地含諸種。遇澤悉皆萠。三昧花無相。何壞復何成。

寶曇曰。證悟廣大。非一世可了。譬如須彌雖積塵而成。與輪圍諸山初若不異。至四面俱起則盡輪圍。百劫之力亦不能及。此無他。小大之勢然也。南嶽之道簡而易見明而易知。雖初心之人若可深入。及一引手則有不可輕舉之力。至一舉武則有不可茍踐之地。使人人如南嶽如馬駒。則畟塞虛空皆為有道者矣。大抵父祖勇決則子孫無削弱之患。太公之治齊。周公之治魯。亦不

【現代漢語翻譯】現代漢語譯本：這件事也瞞不了他。有個僧人道一住在傳法院庵，經常坐禪。馬祖道一禪師知道他是可造之材，就前去問他：『大德坐禪是爲了什麼？』道一回答：『爲了成佛。』馬祖道一禪師於是拿了一塊磚頭，在庵前的石頭上磨。道一問：『您在做什麼？』馬祖道一禪師說：『磨磚作鏡。』道一說：『磨磚怎麼能做成鏡子呢？』馬祖道一禪師說：『坐禪又怎麼能成佛呢？』道一立刻離開座位問道：『那怎樣才是正確的呢？』馬祖道一禪師說：『如同牛拉車，車子若是不走，該打車還是打牛呢？』又說：『你學坐禪，是爲了學坐著的佛，若是學坐禪，禪並非坐臥；若是學坐佛，佛並非固定的形象。對於無所執著的法，不應該有所取捨。你若執著于坐佛，那就是殺佛。若執著于坐的表象，就不能通達其中的道理。』道一聽了馬祖道一禪師的教誨，如同喝了醍醐一般，立刻禮拜問道：『如何用心才能契合無相三昧？』馬祖道一禪師說：『你學習心地法門，如下種子；我說法要，譬如天降甘霖。你因緣和合，自然會見到真道。』道一又問：『道並非色相，如何能夠見到？』馬祖道一禪師說：『心地法眼能夠見到道，無相三昧也是如此。』道一問：『有成壞嗎？』馬祖道一禪師說：『如果以成壞聚散來看待道，那就錯了。聽我說偈：心地含藏諸多種子，遇到雨露都能萌芽。三昧之花本無相，哪裡會有壞滅和產生？』寶曇說：證悟廣大，非一世可以完成。譬如須彌山，雖然是積塵而成，與輪圍山等諸山最初看起來沒有不同。等到四面都聳立起來，就超越了所有的輪圍山，即使花費百劫的時間也無法企及。這沒有其他原因，只是大小的趨勢使然。南嶽懷讓的道，簡明而容易見到，明白而容易理解，即使是初學之人也可以深入。一旦開始，就有了不可輕舉的力量；一旦邁步，就有了不可隨意踐踏的境地。如果人人都能像南嶽懷讓，像馬駒一樣，那麼整個虛空都會充滿有道之人了。大抵父輩勇猛果決，子孫就不會有衰弱的憂患。太公治理齊國，周公治理魯國，也是如此。

【English Translation】 English version: This matter could not be concealed from him. There was a monk named Daoyi (道一, Daoyi) residing at the Chuanfayuan (傳法院, Chuanfayuan) hermitage, who often practiced seated meditation (坐禪, zuochan). The Master (referring to Mazu Daoyi, 馬祖道一) knew he was a vessel of the Dharma and went to ask him: 'Great Virtue, what do you intend to achieve by sitting in meditation?' Daoyi replied: 'To become a Buddha.' Thereupon, Master Mazu Daoyi (馬祖道一) took a brick and began grinding it on a stone in front of the hermitage. Daoyi asked: 'What are you doing?' Master Mazu Daoyi (馬祖道一) said: 'Grinding a brick to make a mirror.' Daoyi said: 'How can grinding a brick make a mirror?' Master Mazu Daoyi (馬祖道一) said: 'How can sitting in meditation become a Buddha?' Daoyi immediately rose from his seat and asked: 'Then what is the correct way?' Master Mazu Daoyi (馬祖道一) said: 'It is like an ox pulling a cart. If the cart does not move, should you beat the cart or beat the ox?' He further said: 'You study seated meditation, are you studying to become a sitting Buddha? If you are studying seated meditation, then meditation is not about sitting or lying down. If you are studying to become a sitting Buddha, then the Buddha is not a fixed form. Regarding the Dharma of non-abiding, one should not grasp or reject. If you cling to sitting as Buddha, that is killing the Buddha. If you cling to the appearance of sitting, you will not attain the principle.' Upon hearing Master Mazu Daoyi's (馬祖道一) instruction, Daoyi felt as if he had drunk ambrosia (醍醐, tíhú), and immediately bowed and asked: 'How should one apply the mind to accord with the Samadhi of No-Form (無相三昧, wúxiàng sānmèi)?' Master Mazu Daoyi (馬祖道一) said: 'Your learning of the Dharma-door of the Mind-Ground (心地法門, xīndì fǎmén) is like planting seeds; my speaking of the Dharma essence is like heavenly rain. When your conditions are in harmony, you will naturally see the Way.' Daoyi further asked: 'The Way is not a form or appearance, how can it be seen?' Master Mazu Daoyi (馬祖道一) said: 'The Dharma-eye of the Mind-Ground (心地法眼, xīndì fǎyǎn) can see the Way; the Samadhi of No-Form (無相三昧, wúxiàng sānmèi) is also like this.' Daoyi asked: 'Is there formation and destruction?' Master Mazu Daoyi (馬祖道一) said: 'If you view the Way through the lens of formation, destruction, gathering, and scattering, then you are mistaken. Listen to my verse: The Mind-Ground contains all kinds of seeds; when they encounter moisture, they all sprout. The flower of Samadhi has no form; how can there be destruction or formation?' Bao Tan (寶曇, Bǎotán) said: 'The realization of enlightenment is vast and cannot be completed in one lifetime. It is like Mount Sumeru (須彌, Xūmí), which is formed by accumulating dust, initially appearing no different from the surrounding mountains. But when it rises on all sides, it surpasses all the surrounding mountains, and even a hundred kalpas (劫, jié) of effort cannot reach it. There is no other reason for this than the momentum of small and large. The Way of Nanyue Huairang (南嶽懷讓, Nányuè Huáiràng) is simple and easy to see, clear and easy to understand, so that even beginners can delve deeply. Once one starts, there is an irresistible force; once one takes a step, there is a ground that cannot be casually trodden. If everyone were like Nanyue Huairang (南嶽懷讓, Nányuè Huáiràng), like a colt, then the entire void would be filled with those who have attained the Way. In general, if the ancestors are brave and decisive, the descendants will not suffer from weakness. This is also the case with Taigong's (太公, Tàigōng) governance of Qi (齊, Qí) and the Duke of Zhou's (周公, Zhōugōng) governance of Lu (魯, Lǔ).'

免有後世寖強寖微之論。可不戒哉。

溫州玄覺禪師

師詣曹溪。初到。振錫攜瓶繞祖三匝。卓然而立。祖曰。夫沙門者具三千威儀八萬細行。大德自何方而來生大我慢。師曰。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。曰。體即無生。了本無速。祖曰。如是如是。於時大眾愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動。豈有速耶。祖曰。誰知非動。師曰。仁者自生分別。祖曰。汝甚得無生之意。師曰。無生豈有意耶。祖曰。無意誰當分別。師曰。分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂之一宿覺。翌日回永嘉。著證道歌一首並禪宗悟修圓言。並行於世。觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疏怠。六則重出觀體。七則明其是非。八則蕳其詮言。九則觸塗成觀。十則妙契玄源云云。

寶曇曰。永嘉欲定宗旨。不得不為曹溪一來。及乎一見投機。不得不留一宿而去。師資道盡。佛法見忘。真龍門躍鱗。鷙鳥一鶚者也。同門如左溪朗東陽策輩。皆一時經論淵藪。朗宗智者而䇿見曹溪。三人行必有我師。永嘉之謂也。永嘉聞道奇崛。古今未有及者。末後一句是曹溪挨拶得來。古人云。悟了直須遇人。若不遇人真成

【現代漢語翻譯】現代漢語譯本：避免後世出現佛法逐漸強盛又逐漸衰微的議論，怎能不警惕呢？

溫州玄覺禪師

玄覺禪師前往曹溪（六祖慧能駐錫之地）。剛到時，他拄著錫杖，拿著缽，繞著六祖三圈，然後直立不動。六祖說：『出家人應具備三千威儀，八萬細行。大德從何處而來，竟生出如此傲慢之心？』玄覺禪師說：『生死是頭等大事，無常迅速到來。』六祖說：『為何不體悟那無生之理，了達本來就沒有迅速這回事呢？』玄覺禪師說：『體悟到就是無生，了達本來就沒有迅速。』六祖說：『是這樣，是這樣。』當時大眾都驚愕不已。玄覺禪師這才具足威儀，參拜行禮。不久，他告辭離去。六祖說：『返回得太快了吧？』玄覺禪師說：『本來就沒有動，哪裡有快慢呢？』六祖說：『誰知道沒有動呢？』玄覺禪師說：『是仁者您自己產生了分別。』六祖說：『你很懂得無生的道理。』玄覺禪師說：『無生哪裡會有道理呢？』六祖說：『沒有道理誰來分別呢？』玄覺禪師說：『分別也不是道理。』六祖讚歎道：『好啊，好啊！』於是留他住了一夜，當時人們稱他為『一宿覺』。第二天，他返回永嘉（地名），寫了《證道歌》一首，以及《禪宗悟修圓言》，在世間流傳。還有《觀心十門》，首先闡述其法爾如是，其次闡述觀心的本體，第三闡述與其相應，第四警惕其貢高我慢，第五告誡其疏忽懈怠，第六再次闡述觀心的本體，第七闡明其是非，第八簡要地闡述其詮釋言語，第九接觸任何事物都能成為觀，第十巧妙地契合玄妙的本源等等。

寶曇說：永嘉（玄覺禪師）想要確定禪宗的宗旨，不得不來曹溪一趟。等到一見如故，投機契合，不得不留宿一夜就離開。師徒之間的道義已經窮盡，佛法的見解也已忘懷。真是龍門躍出鱗甲，像鷙鳥一樣一飛沖天的人啊！他的同門，像左溪朗、東陽策等人，都是當時精通經論的淵博之士。左溪朗宗奉智者大師的教義，而東陽策則拜見了曹溪六祖。三個人同行，必有我可以學習的老師，說的就是永嘉禪師啊。永嘉禪師聞道的經歷奇特不凡，古往今來沒有人能比得上他。最後一句（指『分別亦非意』）是曹溪六祖認可的。古人說：『開悟之後必須遇到明師印證，如果沒有遇到明師印證，那就真的成了……』

【English Translation】 English version: To avoid discussions in later generations about the Dharma becoming progressively stronger and then progressively weaker, how can we not be vigilant?

Zen Master Xuanjue of Wenzhou

The Master went to Caoxi (where the Sixth Patriarch Huineng resided). Upon arriving, he circled the Patriarch three times, staff in hand and bowl in tow, then stood upright. The Patriarch said, 'A Shramana should possess three thousand dignified behaviors and eighty thousand subtle practices. From whence does this Great Virtue come, giving rise to such arrogance?' The Master said, 'The matter of birth and death is paramount, and impermanence arrives swiftly.' The Patriarch said, 'Why not embody the principle of non-birth and realize there is fundamentally no swiftness?' The Master said, 'To embody is non-birth, to realize is fundamentally no swiftness.' The Patriarch said, 'So it is, so it is.' At that moment, the assembly was astonished. Only then did the Master fully observe the proper etiquette and pay his respects. Shortly after, he took his leave. The Patriarch said, 'Returning so quickly?' The Master said, 'Fundamentally, there is no movement; how can there be swiftness?' The Patriarch said, 'Who knows there is no movement?' The Master said, 'It is the Venerable One who generates distinctions.' The Patriarch said, 'You have deeply grasped the meaning of non-birth.' The Master said, 'Does non-birth have a meaning?' The Patriarch said, 'Without meaning, who would make distinctions?' The Master said, 'Distinctions are also not meaning.' The Patriarch exclaimed, 'Excellent, excellent!' He was asked to stay for one night, and at that time, he was called 'The Awakened One of One Night.' The next day, he returned to Yongjia (place name) and wrote the 'Song of Enlightenment,' as well as the 'Complete Words on Enlightenment and Cultivation in the Zen School,' which circulated in the world. There is also the 'Ten Gates of Contemplating the Mind,' which first elucidates its inherent nature, then elucidates the substance of contemplation, thirdly elucidates its correspondence, fourthly warns against arrogance, fifthly cautions against negligence and laziness, sixthly again elucidates the substance of contemplation, seventhly clarifies its right and wrong, eighthly briefly elucidates its explanatory words, ninthly encountering anything can become contemplation, and tenthly subtly accords with the profound source, and so on.

Baotan said: Yongjia (Zen Master Xuanjue), wanting to establish the tenets of Zen, had to make a trip to Caoxi. Once they met and were in accord, he had to leave after staying one night. The teacher-student relationship was exhausted, and the views of the Buddha-dharma were forgotten. He was truly like a dragon leaping from the Dragon Gate, shedding its scales, a bird of prey soaring into the sky! His peers, such as Zuo Xi Lang and Dongyang Ce, were all erudite scholars of the scriptures and treatises of their time. Zuo Xi Lang followed the teachings of Zhiyi, while Dongyang Ce visited the Sixth Patriarch of Caoxi. 'Among three people walking together, there must be one who can be my teacher,' this refers to Zen Master Yongjia. Zen Master Yongjia's experience of hearing the Dao was extraordinary and unparalleled, unmatched by anyone in the past or present. The last sentence (referring to 'Distinctions are also not meaning') was acknowledged by the Sixth Patriarch of Caoxi. The ancients said, 'After enlightenment, one must meet a teacher for verification; if one does not meet a teacher for verification, then it truly becomes...'

虛設。華嚴曰。觀法先後以智分別。是非審定不違法印。殆永嘉分別亦非意之謂歟。證道歌。西竺謂之震旦聖者經。即曹溪末後之旨。如天雨之水宛轉入海。還通於天。惟乘槎者流然後知此。

司空山本凈禪師

師受曹溪玄旨。隸司空山無相寺。唐天寶中玄宗遣中使楊光庭入山采常春藤。造丈室問曰。弟子慕道斯久。惟愿垂示。師曰。天下禪宗碩學咸會京師。天使歸朝足可咨決。貧道隈山傍水無所用心。光庭泣拜。師曰。休拜貧道。天使為求佛邪問道邪。曰。弟子智識昏昧。未審佛之與道其義云何。師曰。若欲求佛。即心是佛。若欲會道。無心是道。曰。云何即心是佛。師曰。佛因心悟。心以佛彰。若悟無心。佛亦不有。曰。云何無心是道。師曰。道本無心。無心名道。若了無心。無心即道。光庭作禮信受。回闕具奏山中所聞。十二月徴師住白蓮亭。明年詔左右兩街名僧碩學與師闡揚佛理。一一剖㭊如流。最後有安禪師問曰。既言一切是妄。妄亦同真。真妄無殊。復是何物。師曰。若言何物。物物亦妄。經云。無相似。無比況。言語道斷如鳥蜚空。與師問辨者數人。繁而不錄。

寶曇曰。即心是佛。無心是道。佛祖並出無異說也。無心是佛。即心是道。佛祖並證無異法也。是故於中拶出石火放行電

【現代漢語翻譯】現代漢語譯本：虛設。華嚴經說：『觀察諸法的先後順序，用智慧加以分辨，判斷是非要審慎確定，不要違背佛法的印證。』大概永嘉玄覺禪師的分辨也不是這個意思吧？《證道歌》說：『西竺（India的古稱）稱震旦（中國的古稱）為聖者之國』，這就是曹溪慧能大師末後的宗旨。如同天空中降下的雨水，曲折迴旋地流入大海，最終又與天空相通。只有乘坐木筏的人才能明白這個道理。

司空山本凈禪師

本凈禪師接受了曹溪慧能大師的玄妙宗旨，隸屬於司空山無相寺。唐朝天寶年間，唐玄宗派遣中使楊光庭入山採摘常春藤，建造丈室，楊光庭問道：『弟子仰慕佛道很久了，希望禪師能夠開示。』禪師說：『天下的禪宗大學者都聚集在京師，天使您回朝后完全可以向他們請教。貧僧我隱居山水之間，沒有什麼用心。』楊光庭哭拜。禪師說：『不要拜貧僧。天使您是來求佛呢，還是來問道呢？』楊光庭說：『弟子智慧淺薄，不明白佛和道的意義有什麼不同。』禪師說：『如果想要求佛，即心是佛；如果想要領會道，無心是道。』楊光庭問：『怎麼說即心是佛呢？』禪師說：『佛因心而覺悟，心因佛而彰顯。如果領悟到無心，佛也不存在了。』楊光庭問：『怎麼說無心是道呢？』禪師說：『道本來就是無心的，無心就叫做道。如果明白了無心，無心就是道。』楊光庭行禮，表示相信並接受，回朝后詳細稟告了在山中所聽到的。十二月，玄宗皇帝下詔徵召禪師入住白蓮亭。第二年，又詔令左右兩街的名僧碩學與禪師一起闡揚佛理，禪師一一剖析，如流水般順暢。最後有位安禪師問道：『既然說一切都是虛妄的，虛妄也就等同於真實，真實與虛妄沒有區別，那究竟是什麼東西呢？』禪師說：『如果說是什麼東西，那麼一切東西也都是虛妄的。』經書上說：『沒有相似的，沒有可以比擬的，言語的道路斷絕了，就像鳥兒飛過天空一樣。』與禪師問辨的人有好幾個，這裡就不一一記錄了。

寶曇禪師說：『即心是佛，無心是道，佛和祖師都說的是一樣的道理。無心是佛，即心是道，佛和祖師所證悟的也是一樣的法。』因此，要從中迸發出石火，放出閃電。

【English Translation】 English version: It is hypothetical. The Huayan Sutra says: 'Observe the sequence of dharmas, distinguish them with wisdom, and make judgments carefully, without violating the Dharma seal.' Perhaps Yongjia's distinctions are not what it means. The 'Song of Enlightenment' says: 'The Western Regions (ancient name for India) call Zhen Dan (ancient name for China) the land of sages.' This is the final teaching of Caoxi (Huineng). Like rainwater falling from the sky, winding its way into the sea, it eventually connects with the sky again. Only those who ride the raft can understand this.

Zen Master Shitou Xiqian

Zen Master Benjing of Sikong Mountain received the profound teachings of Caoxi Huineng and belonged to Wuxiang Temple on Sikong Mountain. During the Tianbao era of the Tang Dynasty, Emperor Xuanzong sent the envoy Yang Guangting into the mountains to collect ivy and build a meditation room. Yang Guangting asked: 'Disciple has admired the Dao for a long time and hopes that the master can enlighten me.' The master said: 'All the great scholars of Zen Buddhism in the world are gathered in the capital. When you return to the court, you can consult them. This poor monk lives in the mountains and by the water and has no intention.' Yang Guangting wept and bowed. The master said: 'Do not bow to this poor monk. Are you here to seek the Buddha or to inquire about the Dao?' Yang Guangting said: 'Disciple's wisdom is dull and does not understand the difference between the meaning of Buddha and Dao.' The master said: 'If you want to seek the Buddha, the mind is the Buddha; if you want to understand the Dao, no-mind is the Dao.' Yang Guangting asked: 'How is it that the mind is the Buddha?' The master said: 'The Buddha is enlightened through the mind, and the mind is manifested through the Buddha. If you realize no-mind, the Buddha does not exist either.' Yang Guangting asked: 'How is it that no-mind is the Dao?' The master said: 'The Dao is originally no-mind, and no-mind is called the Dao. If you understand no-mind, no-mind is the Dao.' Yang Guangting bowed, expressing his belief and acceptance, and reported in detail what he had heard in the mountains upon returning to the court. In December, Emperor Xuanzong issued an edict summoning the master to reside in the White Lotus Pavilion. The following year, he also ordered famous monks and great scholars from both the left and right streets to expound Buddhist principles with the master. The master analyzed them one by one, as smoothly as flowing water. Finally, a Zen master An asked: 'Since it is said that everything is illusory, then illusion is the same as truth, and there is no difference between truth and illusion, then what exactly is it?' The master said: 'If you say what it is, then everything is also illusory.' The scriptures say: 'There is nothing similar, nothing comparable, the path of language is cut off, like a bird flying through the sky.' There were several people who questioned and debated with the master, but they are not recorded here one by one.

Zen Master Baotan said: 'The mind is the Buddha, no-mind is the Dao, the Buddha and the patriarchs all say the same thing. No-mind is the Buddha, the mind is the Dao, the Buddha and the patriarchs also prove the same Dharma.' Therefore, one must burst forth with sparks of flint and release flashes of lightning.

光以顯無心。捩轉天關掀翻地軸以示即心也。所謂無心者。非絕聖棄智謂之無心。非何思何慮謂之無心。非不勉而中不思而得謂之無心。非自然非自然謂之無心。古德云。了了常知是此無心也。熾然作用是此無心也。無心如日。即心如雪。雪見睍曰銷也。即心如火。無心如膏。膏見火即流也。即心無心之體。無心即心之用。體用俱泯。佛祖兼忘。故能摧異論之鋒。發諸師之見。真得即心無心之力也。

婺州玄策禪師

師因智隍禪師者。曾謁黃梅五祖。庵居二十年。自謂正受。師知其所得未真。往問曰。汝坐於此作什麼。隍曰入定。師言。汝云入定。有心耶無心耶。若有心者。一切蠢動之類皆應得定。若無心者。一切草木之流亦合得定。曰。我正入定時則不見有有無之心。師曰。既不見有有無之心即是常定。何有出入。若有出入。則非大定。隍無語良久。又問。師嗣誰。師曰。我師曹溪六祖。曰。六祖何以為禪定。師曰。我師云。夫妙湛圓寂體用如如。五陰本空六塵非有。不出不入不定不亂。禪性無住離住禪寂。禪性無生離生禪相。心如虛空亦無虛空之量。隍聞此語未息疑情。遂造曹溪請決。六祖意與師冥符。隍開悟。法席振于金華。楊億侍郎問一僧云。隍公悟處。是得䇿公力。是得六祖力。試道看。僧無

【現代漢語翻譯】現代漢語譯本光顯現的是無心（沒有分別執著的心）。轉動天關，掀翻地軸，是爲了顯示即心（當下之心）的道理。所謂無心，不是指斷絕聖智才叫無心，不是指什麼都不思不想才叫無心，不是指不勉強而能中，不思索而能得才叫無心，也不是指自然而然或非自然而然才叫無心。古德說，『了了常知』就是這個無心，『熾然作用』也是這個無心。無心如太陽，即心如雪。雪見到太陽就融化了。即心如火，無心如膏油，膏油見到火就流淌。即心是無心的本體，無心是即心的作用。本體和作用都泯滅，佛和祖也都忘記，所以才能摧毀各種不同的理論，啓發各位老師的見解，真正得到即心無心的力量。

婺州玄策禪師

玄策禪師因為智隍禪師曾經拜訪過黃梅五祖（弘忍大師），在庵中居住二十年，自認為得到了真正的禪定。玄策禪師知道他所得到的並非真正的禪定，於是前去問他：『你坐在這裡做什麼？』智隍禪師說：『入定。』玄策禪師說：『你說入定，是有心還是無心？如果是有心，那麼一切蠢動的生物都應該能夠入定；如果是無心，那麼一切草木也應該能夠入定。』智隍禪師說：『我正在入定的時候，就看不到有有心或無心的分別。』玄策禪師說：『既然看不到有有心或無心的分別，那就是常定，哪裡還有出入？如果有出入，那就不是大定。』智隍禪師無話可說，沉默了很久。玄策禪師又問：『你師承何人？』智隍禪師說：『我的老師是曹溪六祖（慧能大師）。』玄策禪師說：『六祖是如何闡釋禪定的？』智隍禪師說：『我的老師說，妙湛圓寂，體用如如。五陰（色、受、想、行、識）本空，六塵（色、聲、香、味、觸、法）非有。不出不入，不定不亂。禪性無住，離住禪寂。禪性無生，離生禪相。心如虛空，也沒有虛空的限量。』智隍禪師聽了這些話，疑情沒有消除，於是前往曹溪請六祖決疑。六祖的意旨與玄策禪師暗合，智隍禪師開悟，法席在金華興盛。楊億侍郎問一位僧人說：『智隍禪師開悟，是得玄策禪師的力量，還是得六祖的力量？你試著說一說。』僧人無言以對。

【English Translation】 English version The light reveals the 'no-mind' (a mind without discrimination and attachment). Twisting the heavenly gate and overturning the earthly axis are to demonstrate the principle of 'immediate mind'. The so-called 'no-mind' does not mean that cutting off sagely wisdom is called 'no-mind', nor does it mean that not thinking about anything is called 'no-mind', nor does it mean that achieving the mean without effort or attaining without contemplation is called 'no-mind', nor does it mean that natural or unnatural is called 'no-mind'. An ancient master said, 'Clearly and constantly knowing' is this 'no-mind', 'vigorous activity' is also this 'no-mind'. 'No-mind' is like the sun, 'immediate mind' is like snow. Snow melts when it sees the sun. 'Immediate mind' is like fire, 'no-mind' is like oil; oil flows when it sees fire. 'Immediate mind' is the substance of 'no-mind', 'no-mind' is the function of 'immediate mind'. When both substance and function are extinguished, and both Buddha and Patriarch are forgotten, then one can destroy the edge of various different theories and inspire the views of all teachers, truly obtaining the power of 'immediate mind' and 'no-mind'.

Zen Master Xuan Ce of Wuzhou

Zen Master Xuan Ce, because Zen Master Zhi Huang had once visited the Fifth Patriarch of Huangmei (Great Master Hongren), and resided in a hermitage for twenty years, considering himself to have attained true samadhi. Zen Master Xuan Ce knew that what he had attained was not true samadhi, so he went to ask him: 'What are you doing sitting here?' Zhi Huang said: 'Entering samadhi.' Zen Master Xuan Ce said: 'When you say entering samadhi, is it with mind or without mind? If it is with mind, then all wriggling creatures should be able to enter samadhi; if it is without mind, then all plants and trees should also be able to enter samadhi.' Zhi Huang said: 'When I am entering samadhi, I do not see the distinction between having mind or not having mind.' Zen Master Xuan Ce said: 'Since you do not see the distinction between having mind or not having mind, then that is constant samadhi, where is there coming and going? If there is coming and going, then it is not great samadhi.' Zhi Huang was speechless and remained silent for a long time. Zen Master Xuan Ce then asked: 'Who do you follow as your teacher?' Zhi Huang said: 'My teacher is the Sixth Patriarch of Caoqi (Great Master Huineng).' Zen Master Xuan Ce said: 'How does the Sixth Patriarch explain samadhi?' Zhi Huang said: 'My teacher said, 'The wonderful, still, perfect, and quiescent, substance and function are such as they are. The five skandhas (form, feeling, thought, volition, consciousness) are fundamentally empty, the six dusts (form, sound, smell, taste, touch, dharma) are non-existent. There is no coming or going, no fixedness or confusion. The nature of Chan has no dwelling, leaving dwelling is Chan stillness. The nature of Chan has no birth, leaving birth is the appearance of Chan. The mind is like empty space, and there is no limit to empty space either.' After hearing these words, Zhi Huang's doubts were not resolved, so he went to Caoqi to ask the Sixth Patriarch to resolve his doubts. The Sixth Patriarch's intention was in secret agreement with Zen Master Xuan Ce, and Zhi Huang became enlightened, and the Dharma seat flourished in Jinhua. Vice Minister Yang Yi asked a monk: 'Zhi Huang's enlightenment, was it due to the power of Zen Master Xuan Ce, or was it due to the power of the Sixth Patriarch? Try to say it.' The monk was speechless.

語。

寶曇曰。一臠可知鼎味。況全鼎乎。䇿公自永嘉師友淵源中來。瀹盡天臺之波。而後飲曹溪之水。曹溪波浪具此一滴中。隍公以其餘波。至撼動天人二十年。所得心都無影響。楊大年一矢竊發。適中于余心也。惟痛定者乃可知之。

南陽慧忠國師

師因唐肅宗詔試驗西天大耳三藏他心通。師到三藏作禮立左邊。師問曰。汝得他心通耶。曰。不敢。師曰。汝道老僧只今在何處。曰。和尚是一國之師。卻去西川看競渡。又問。汝道只今又在何處。曰。天津橋上看弄胡孫。又問。汝道只今聻。三藏惘然。師叱曰。者野狐精。它心通在何處。一日。三喚侍者。侍者三應。師曰。將謂吾孤負汝。卻是汝孤負吾。南泉來參。師曰。甚麼處來。曰。江南來。師曰。還將得馬師真來不。曰。只者是。師曰。背後底。南泉休去。麻谷來參。繞禪床三匝于師前振錫而立。師曰。既如是用。更見貧道作什麼。麻谷又振錫。師叱曰。者野狐精出去。師示眾云。禪宗學者應遵佛來。一乘了義契自心源。不了義者互不相許。如獅子身中蟲。夫為人師。若涉名利別開異端。則自他何益。如世大匠斤斧不傷其手。香象所負非驢能堪。有南陽濆行者問。承聞和尚道無情說法。某甲未體其意。乞和尚垂示。師曰。汝若問無情說法。

【現代漢語翻譯】現代漢語譯本寶曇說：『嘗一小塊肉就能知道整個鼎的味道，何況是整個鼎呢？』䇿公從永嘉的師友淵源中走來，窮盡了天臺宗的波瀾，然後飲用了曹溪的水。曹溪的波浪都包含在這一滴水中。隍公用其餘波，甚至撼動了天人二十年，但所得的心境都沒有影響。楊大年的一箭偶爾射出，正中我的心意。只有痛定思痛的人才能明白這個道理。

南陽慧忠國師（Nanyang Huizhong Guoshi）

國師因為唐肅宗的詔令，試驗西天大耳三藏（Xitian Da』er Sanzang）的他心通。國師到后，三藏向他作禮，站在左邊。國師問：『你得到他心通了嗎？』回答說：『不敢。』國師說：『你說老僧現在在哪裡？』回答說：『和尚是一國之師，卻去西川看賽龍舟。』又問：『你說現在又在哪裡？』回答說：『在天津橋上看耍猴。』又問：『你說現在呢？』三藏茫然不知。國師呵斥說：『你這野狐精，他心通在哪裡？』一天，國師三次呼喚侍者，侍者三次應答。國師說：『我以為我辜負了你，卻是你辜負了我。』南泉（Nanquan）來參拜，國師問：『從哪裡來？』回答說：『從江南來。』國師問：『還把馬祖的真性帶來沒有？』回答說：『就是這個。』國師說：『背後的那個呢？』南泉無言以對。麻谷（Magu）來參拜，繞禪床三圈，在國師面前搖錫杖而立。國師說：『既然這樣用了，還來見貧道做什麼？』麻谷又搖錫杖。國師呵斥說：『你這野狐精，出去！』國師對大眾開示說：『禪宗學者應該遵循佛陀的教誨，一乘了義才能契合自心本源。不了義的教誨，彼此不能互相認可。如同獅子身中的蟲子。作為人師，如果涉及名利，另開異端，那麼對自己和他人有什麼益處呢？如同世上的大匠，斧頭不會傷到自己的手。香象所能負擔的，不是驢子所能承受的。』有南陽濆行者（Nanyang Fen Xingzhe）問：『聽說和尚說無情說法，我還不理解其中的意思，請和尚開示。』國師說：『你如果問無情說法，』

【English Translation】 English version Bao Tan said, 'One morsel can reveal the flavor of the entire pot, let alone the whole pot itself?' Ce Gong came from the lineage of teachers and friends in Yongjia, exhausted the waves of the Tiantai school, and then drank the water of Caoxi. The waves of Caoxi are all contained in this one drop. Huang Gong used the remaining waves to even shake the heavens and humans for twenty years, but the state of mind he obtained had no impact. Yang Danian's arrow was occasionally shot, hitting my heart directly. Only those who have experienced deep pain can understand this principle.

National Teacher Huizhong of Nanyang (Nanyang Huizhong Guoshi)

The National Teacher, due to an edict from Emperor Suzong of Tang, tested the telepathic abilities of the Western Indian Great-Eared Tripitaka (Xitian Da』er Sanzang). When the National Teacher arrived, the Tripitaka bowed to him and stood on his left. The National Teacher asked, 'Have you attained telepathy?' He replied, 'I dare not.' The National Teacher said, 'Tell me, where is this old monk right now?' He replied, 'The monk is the national teacher, yet he has gone to Xichuan to watch the dragon boat races.' He asked again, 'Tell me, where am I now?' He replied, 'At the Tianjin Bridge watching monkeys perform.' He asked again, 'Tell me, where am I now?' The Tripitaka was at a loss. The National Teacher scolded, 'You fox spirit, where is your telepathy?' One day, the National Teacher called the attendant three times, and the attendant responded three times. The National Teacher said, 'I thought I was failing you, but it is you who are failing me.' Nanquan (Nanquan) came to pay respects, and the National Teacher asked, 'Where do you come from?' He replied, 'From Jiangnan.' The National Teacher asked, 'Did you bring the true nature of Mazu with you?' He replied, 'This is it.' The National Teacher said, 'What about the one behind it?' Nanquan was speechless. Magu (Magu) came to pay respects, circled the meditation bed three times, and stood before the National Teacher shaking his staff. The National Teacher said, 'Since you have used it like this, what are you doing coming to see this poor monk?' Magu shook his staff again. The National Teacher scolded, 'You fox spirit, get out!' The National Teacher instructed the assembly, 'Zen students should follow the teachings of the Buddha, and only the one vehicle of complete meaning can accord with the source of one's own mind. Teachings that are not of complete meaning cannot be mutually accepted. Like a worm in the body of a lion. As a teacher, if one is involved in fame and profit, and opens up different heresies, then what benefit is there to oneself and others? Like a great craftsman in the world, the axe does not injure his hand. What an elephant can bear is not what a donkey can endure.' A practitioner named Nanyang Fen (Nanyang Fen Xingzhe) asked, 'I have heard the Venerable say that inanimate objects preach the Dharma, but I do not yet understand the meaning. I beg the Venerable to enlighten me.' The National Teacher said, 'If you ask about inanimate objects preaching the Dharma,'

解它無情方得聞我說法。汝但聞取無情說法去。濆曰。只得如今有情方便之中。如何是無情因緣。師曰。如今一切動用之中。但凡聖兩流都無少分起滅便是出。識不屬有無熾然見覺。只聞無其情識系執。所以六祖云。六根對境。分別非識。肅宗問曰。師得何法。師曰。陛下見空中一片云么。帝曰見。師曰。釘釘著縣掛著。又問十身調御師。乃起立曰。還會么。帝曰不會。師曰。與老僧過凈瓶來。如何是無諍三昧。師曰。檀越踏毗盧頂上行。曰。此意如何。師曰。莫認自己作清凈法身。問答太多。不錄。

寶曇曰。無垢居士張九成常參大慧。先師論忠國師說老婆禪。先師曰。國師法性寬波瀾闊。古今未易到也。如僧問古佛心曰墻壁瓦礫是。若玄妙解路。心不絕生死。命根不斷。大法不明。決定不敢如此四棱塌地指示人也。一棒一喝一挨一拶。擊石火閃電光卻易。者個說話卻難。故於正法眼藏載國師無情說法因緣。與洞山所悟。二老相屬意實有在。嘗觀震旦自六祖以下。佛法大海漸入漸深矣。至是則洪濤際天地漫不見諸涯。雖其間亦有風恬浪遲而魚龍出嬉。孰敢以扁舟輕犯其幾也。無情說法話。非有大造悟則不能彷彿。僧問無情還解脫法不。曰。常說熾然。說無間歇。僧問。和尚還聞不。曰。我亦不聞。僧曰。和尚

【現代漢語翻譯】現代漢語譯本解脫它無情的狀態才能聽聞我說法。你只管去聽無情之物的說法吧。濆（人名）說：『只能在如今有情方便之中，什麼是無情因緣呢？』師（指說法者）說：『如今一切動用之中，但凡聖兩種流派都沒有絲毫生起和滅亡，這就是出離。』識（意識）不屬於有無，熾盛地見覺，只是沒有情識的繫縛執著。所以六祖（指慧能）說：『六根對境，分別不是識。』肅宗（皇帝名號）問道：『師父您得到了什麼法？』師說：『陛下您看見空中一片云嗎？』帝說：『看見了。』師說：『釘釘著，懸掛著。』又問：『十身調御師（佛的別稱）。』乃起立說：『會嗎？』帝說：『不會。』師說：『給老僧拿過凈瓶來。』什麼是無諍三昧（一種禪定狀態）？師說：『檀越（施主，信徒的尊稱）在毗盧（指毗盧遮那佛）頂上行走。』曰：『這是什麼意思？』師說：『不要認為自己是清凈法身。』問答太多，不記錄。寶曇（人名）說：無垢居士張九成（人名）常常參訪大慧（禪師名號）。先師（寶曇自稱）評論忠國師（禪師名號）說老婆禪。先師說：『國師的法性寬廣，波瀾壯闊，古今難以企及。』如僧人問古佛心（指佛的本心）說墻壁瓦礫是。如果用玄妙的解釋，心不能斷絕生死，命根不能斷絕，大法不能明白，絕對不敢如此四棱塌地指示人也。一棒一喝一挨一拶，擊石火閃電光卻容易，這個說話卻難。故於正法眼藏（禪宗典籍）記載國師無情說法因緣，與洞山（禪師名號）所悟，二老相屬意實有在。嘗觀震旦（中國的古稱）自六祖以下，佛法大海漸入漸深矣。至是則洪濤際天地漫不見諸涯。雖其間亦有風恬浪遲而魚龍出嬉。孰敢以扁舟輕犯其幾也。無情說法話，非有大造悟則不能彷彿。僧問無情還解脫法不？曰：『常說熾然，說無間歇。』僧問：『和尚還聞不？』曰：『我亦不聞。』僧曰：『和尚

【English Translation】 English version Only by understanding its insentience can you hear me preach the Dharma. You should just go and listen to the Dharma preached by insentient things.' Fen (person's name) said, 'Only within the expedient of sentient beings now, what is the cause and condition of insentience?' The Master (referring to the speaker) said, 'Within all activities now, if there is not the slightest arising or ceasing in both the streams of the mundane and the sacred, that is liberation.' Consciousness (識) does not belong to existence or non-existence, but intensely sees and perceives, only without the emotional attachments and clinging. Therefore, the Sixth Patriarch (referring to Huineng) said, 'When the six senses encounter objects, discrimination is not consciousness.' Emperor Suzong (emperor's title) asked, 'What Dharma have you attained, Master?' The Master said, 'Does Your Majesty see a cloud in the sky?' The Emperor said, 'I see it.' The Master said, 'Nailed, hanging.' He also asked, 'The Ten-bodied Tamer (another name for the Buddha).' Then he stood up and said, 'Do you understand?' The Emperor said, 'I do not understand.' The Master said, 'Bring the clean bottle to this old monk.' What is the Samadhi of Non-Contention (a state of meditative absorption)? The Master said, 'The benefactor (respectful term for a donor or believer) walks on the crown of Vairocana (referring to Vairocana Buddha).' He said, 'What does this mean?' The Master said, 'Do not recognize yourself as the pure Dharma body.' There were too many questions and answers, so they are not recorded. Bao Tan (person's name) said: The lay devotee Zhang Jiucheng (person's name) often visited Dahui (Zen master's name). The former master (Bao Tan referring to himself) commented on the old woman Zen of National Teacher Zhong (Zen master's name). The former master said: 'The National Teacher's Dharma nature is broad, and the waves are vast, making it difficult to reach in ancient and modern times.' For example, a monk asked the ancient Buddha's mind (referring to the Buddha's original mind) and said that it was walls, tiles, and rubble. If one uses mysterious explanations, the mind cannot cut off birth and death, the root of life cannot be severed, and the great Dharma cannot be understood, one would definitely not dare to point it out to people in such a firm and decisive manner. A stick, a shout, a push, and a squeeze, striking a stone to produce sparks and lightning, are easy, but this kind of speech is difficult. Therefore, the Treasury of the Eye of the True Dharma (Zen Buddhist scripture) records the cause and condition of the National Teacher's insentient Dharma preaching, which is related to what Dongshan (Zen master's name) realized. The intentions of the two elders are truly present. I have observed that since the Sixth Patriarch in China (ancient name for China), the ocean of the Buddha Dharma has gradually entered and deepened. At this point, the great waves reach the sky and the earth, and the shores are nowhere to be seen. Although there are times of calm winds and slow waves, and fish and dragons come out to play, who would dare to lightly offend its boundaries with a small boat? The talk of insentient Dharma preaching cannot be imitated without great creation and enlightenment. A monk asked if insentient things can liberate the Dharma? He said: 'It is often said to be blazing, speaking without interruption.' The monk asked: 'Does the abbot hear it?' He said: 'I also do not hear it.' The monk said: 'Abbot'

不聞。爭知無情解說法。師曰。我若聞則齊于諸聖。汝則不聞我說法。此兩轉語。真無情說法中骨髓。觀其與僧問答無慮百十往返。其僧如蜂纏花未易麾去。國師花又不損蜜又得嘗。一滴波瀾便能漲起江西。如是而況大海全潮乎。嘗以扣當世所謂宗師者。或指寂默或認音聲。了無一人親到無情地位。無情尚不可到。況聞其說法耶。反以詰余。余曰。是真無情。便解無情說法。

南嶽懷讓禪師嗣法

江西道一禪師

師示眾云。汝等諸人各信自心是佛。達磨大師從南天竺國來。躬至中華傳上乘一心之法。令汝等開悟。又引楞伽經以印眾生心地。恐汝顛倒不自信此一心之法各各有之。故楞伽經云。佛語心為宗。無門為法門。又云。夫求法者應無所求。心外無別佛。佛外無別心。不取善不捨惡。凈穢兩透。俱不依怙。達罪性空。唸唸不可得。無自性故。故三界唯心。森羅萬象一法之所印。凡所見色皆是見心。心不自心因色故有。汝但隨時言說。即事即理都無所礙。菩提道果亦復如是。於心所生即名為色。知色空故生即不生。若了此意乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教聽吾偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。僧問。如何是佛。師云。即心是佛。龐居士問云

【現代漢語翻譯】現代漢語譯本不聞。怎能知道無情之物在說法呢？國師說：『我如果聽聞，那就等同於諸佛聖人了。你們則聽不到我說法。』這兩句轉換的話語，是真無情說法的精髓所在。觀察國師與僧人的問答，沒有一百也有幾十次往返。那些僧人就像蜜蜂纏繞花朵一樣難以揮去。國師像花一樣沒有損傷，又得到了蜜的滋味。一滴波瀾就能漲起整個江西，更何況是大海的全部潮水呢？我曾經用這個問題去請教當世所謂的宗師，有人指向寂靜無聲，有人認為是指音聲，沒有一個人真正到達無情的境界。無情的境界尚且不能到達，更何況聽聞無情之物的說法呢？他們反過來詰問我。我說：『這才是真正的無情，才能理解無情之物的說法。』

南嶽懷讓禪師嗣法

江西道一禪師

國師向大眾開示說：『你們這些人各自相信自己的心就是佛。達磨大師從南天竺國而來，親自來到中華傳授最上乘一心之法，讓你們開悟。』又引用《楞伽經》來印證眾生的心地，恐怕你們顛倒，不相信這『一心之法』各自都有。所以《楞伽經》說：『佛以心為根本，無門為法門。』又說：『求法的人應該無所求，心外沒有別的佛，佛外沒有別的心。』不取善也不捨惡，清凈和污穢都透徹明白，都不依賴執著。通達罪的本性是空，唸唸都不可得，因為沒有自性。所以說三界唯心，森羅萬象都是一心所印現的。凡是所見到的色相，都是見到了自己的心。心不能自己見自己，因為色相的緣故才顯現。你們只要隨時言說，即事即理，都沒有任何障礙。菩提道果也是這樣，從心中所生起的就叫做色。知道色是空的，生起就是不生起。如果明白了這層意思，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼別的事呢？你們接受我的教誨，聽我的偈子：『心地隨時說，菩提亦只寧。事理俱無礙，當生即不生。』僧人問：『什麼是佛？』國師說：『即心是佛。』龐居士問：

【English Translation】 English version Not heard. How can one know that insentient beings are expounding the Dharma? The master said, 'If I heard, then I would be equal to all the sages. You, however, do not hear me expounding the Dharma.' These two turning phrases are the marrow of the true insentient beings' Dharma exposition. Observing his exchanges with the monks, there were no fewer than a hundred back-and-forths. The monks were like bees纏繞(chanrao - entangling) flowers, difficult to wave away. The master, like the flower, was not damaged, and yet tasted the honey. A single drop of ripple can swell up the entire Jiangxi, let alone the full tide of the ocean? I once used this question to consult the so-called masters of the time. Some pointed to silence, others recognized sound, but not a single person truly reached the state of insentience. If the state of insentience cannot be reached, how much more so to hear the Dharma exposition of insentient beings? They questioned me in return. I said, 'This is true insentience, and only then can one understand the Dharma exposition of insentient beings.'

Zen Master Huairang (南嶽懷讓禪師) of Nanyue inherited the Dharma.

Zen Master Daoyi (道一禪師) of Jiangxi.

The master addressed the assembly, saying, 'Each of you should believe that your own mind is Buddha. Bodhidharma (達磨大師) came from South India (南天竺國), personally arriving in China (中華) to transmit the supreme one-mind Dharma, enabling you to awaken.' He also quoted the Lankavatara Sutra (楞伽經) to印眾生心地(yin zhong sheng xin di - seal the minds of sentient beings), fearing that you would be顛倒(diandao - inverted) and not believe that each of you possesses this one-mind Dharma. Therefore, the Lankavatara Sutra says, 'Buddha takes mind as the foundation, and no-gate as the Dharma gate.' It also says, 'Those who seek the Dharma should seek nothing. Outside the mind there is no other Buddha, and outside the Buddha there is no other mind.' Do not grasp at good, nor abandon evil. Both purity and defilement are thoroughly understood, and neither is relied upon. Understand that the nature of sin is empty, and that each thought is unattainable, because it has no self-nature. Therefore, the three realms are only mind, and all phenomena are sealed by one Dharma. All that is seen is seeing the mind. The mind does not see itself, but exists because of form. You only need to speak at any time, and there is no obstruction between event and principle. The Bodhi (菩提) fruit is also like this. What arises from the mind is called form. Knowing that form is empty, arising is not arising. If you understand this meaning, then you can wear clothes and eat at any time, nourish the sacred embryo, and pass the time naturally. What else is there to do? Receive my teaching and listen to my verse: 'The mind-ground speaks at any time, Bodhi is also just tranquility. Event and principle are both unobstructed, when arising, it is not arising.' A monk asked, 'What is Buddha?' The master said, 'The mind itself is Buddha.' Layman Pang (龐居士) asked:

。如水無筋骨能勝萬斛舟。此理如何。師曰。者里無水亦無舟。百丈問。如何是佛法旨趣。師曰。正是汝放身命處。鄧隱峰辭師。師云。什麼處去。峰云。石頭去。師云。石頭路滑。峰云。竿木隨身。逢場作戲。遂到石頭。繞繩床三匝振錫而立。云。是何宗旨。頭云。蒼天蒼天。峰無語。回舉似師。師云。更去問它。待它有語。汝便噓二聲。峰去。依前問。石頭乃噓兩聲。峰又無語。回舉似師。師云。向汝道石頭路滑。師問僧。什麼處來。云。湖南來。師云。湖南水滿也未。云。未。師云。許多時雨水尚未滿。有僧于師前依四畫。上一畫長下三畫短。問云。不得道一長三短。離此四句外。請和尚答。師乃畫一畫云。不得道長短。答汝了也。僧問。和尚為什麼說即心即佛。師云。為止小兒啼。云。啼止時如何。師曰。非心非佛。僧云。除此二種人來。如何指示。師云。向伊道不是心不是佛不是物。僧云。忽遇其中人來時如何。師云。且教伊體會大道。僧問。如何是西來意。師便打。云。我若不打汝。諸方笑我也。小師行腳回。于師前畫一圓相。就上禮拜了。師云。汝莫欲作佛不。云。某甲不解捏目。師云。吾不如汝。有一講僧問。未審禪宗傳持何法。師卻問座主傳持何法。主云。講得經論二十餘本。師云。莫是師子兒。

【現代漢語翻譯】現代漢語譯本：如水沒有筋骨卻能承載萬斛的船，這個道理是什麼？師父說：『這裡既沒有水，也沒有船。』百丈問：『什麼是佛法的宗旨？』師父說：『正是你放下身命的地方。』鄧隱峰向師父告辭。師父問：『去哪裡？』鄧隱峰說：『去石頭（指石頭希遷禪師）。』師父說：『石頭路滑。』鄧隱峰說：『帶著竹竿，隨處應機行事。』於是到了石頭那裡，繞著繩床三圈，振動錫杖站立，問道：『是什麼宗旨？』石頭說：『蒼天蒼天。』鄧隱峰無語，回來告訴師父。師父說：『再去問他，等他有話說，你就噓兩聲。』鄧隱峰去了，依照先前那樣問，石頭就噓了兩聲，鄧隱峰又無語，回來告訴師父。師父說：『早就跟你說石頭路滑。』師父問僧人：『從哪裡來？』僧人說：『湖南來。』師父說：『湖南的水滿了嗎？』僧人說：『沒有。』師父說：『這麼長時間的雨水還沒滿。』有僧人在師父面前畫了四畫，上面一畫長，下面三畫短，問道：『不能說一長三短，離開這四句話之外，請和尚回答。』師父就畫了一畫說：『不能說長短，回答你了。』僧人問：『和尚為什麼說即心即佛（心就是佛）？』師父說：『爲了止住小兒啼哭。』僧人說：『啼哭停止時如何？』師父說：『非心非佛（不是心，也不是佛）。』僧人說：『除去這兩種人來，如何指示？』師父說：『向他說不是心，不是佛，不是物。』僧人說：『忽然遇到其中人來時如何？』師父說：『且教他體會大道。』僧人問：『如何是西來意（達摩祖師西來傳法的真意）？』師父就打他，說：『我若不打你，各方都會笑我的。』小師行腳回來，在師父面前畫了一個圓相，就在上面禮拜了。師父說：『你莫非想要作佛嗎？』小師說：『我不會捏目（捏造虛妄）。』師父說：『我不如你。』有一位講經的僧人問：『不知道禪宗傳持什麼法？』師父反問座主傳持什麼法？座主說：『講得經論二十餘本。』師父說：『莫非是師子兒（比喻精通佛法的人）？』

English version: Like water without tendons or bones, it can carry a boat of ten thousand bushels. What is the principle behind this? The master said, 'Here there is neither water nor boat.' Baizhang asked, 'What is the essence of the Buddha-dharma?' The master said, 'It is precisely where you let go of your body and life.' Deng Yin-feng bid farewell to the master. The master asked, 'Where are you going?' Deng Yin-feng said, 'To Stone (referring to Zen Master Shitou Xiqian).' The master said, 'The Stone path is slippery.' Deng Yin-feng said, 'A staff is with me, I'll act accordingly.' Then he arrived at Stone's place, circled the rope bed three times, shook his staff and stood, asking, 'What is the principle?' Stone said, 'Blue sky, blue sky.' Deng Yin-feng was speechless and returned to tell the master. The master said, 'Go ask him again, and when he speaks, you hiss twice.' Deng Yin-feng went and asked as before. Stone then hissed twice. Deng Yin-feng was again speechless and returned to tell the master. The master said, 'I told you the Stone path is slippery.' The master asked a monk, 'Where do you come from?' The monk said, 'From Hunan.' The master said, 'Is the water in Hunan full yet?' The monk said, 'Not yet.' The master said, 'So much rain and the water is still not full.' A monk drew four lines in front of the master, the top line long and the bottom three lines short, and asked, 'Without saying 'one long and three short,' apart from these four phrases, please answer, venerable master.' The master then drew a line and said, 'Without saying long or short, I have answered you.' The monk asked, 'Why does the venerable master say 'mind is Buddha' (即心即佛)?' The master said, 'To stop a child from crying.' The monk said, 'What about when the crying stops?' The master said, 'Neither mind nor Buddha (非心非佛).' The monk said, 'Apart from these two kinds of people, how do you instruct?' The master said, 'Tell them it is neither mind, nor Buddha, nor thing.' The monk said, 'What if you suddenly encounter one of those people?' The master said, 'Let him experience the Great Way.' The monk asked, 'What is the meaning of the Western Patriarch's coming (西來意, the true meaning of Bodhidharma's transmission of Dharma from the West)?' The master then hit him, saying, 'If I didn't hit you, everyone would laugh at me.' A young novice returned from his pilgrimage and drew a circle in front of the master, then bowed on it. The master said, 'Do you want to become a Buddha?' The novice said, 'I don't know how to fabricate illusions (捏目, create falsehoods).' The master said, 'I am not as good as you.' A lecturing monk asked, 'I don't know what Dharma the Zen school transmits and upholds?' The master asked the lecturer in return, 'What Dharma do you transmit and uphold?' The lecturer said, 'I lecture on more than twenty scriptures and treatises.' The master said, 'Could it be a lion's cub (師子兒, metaphor for someone proficient in Buddhism)?'

【English Translation】 Like water without tendons or bones, it can carry a boat of ten thousand bushels. What is the principle behind this? The master said, 'Here there is neither water nor boat.' Baizhang asked, 'What is the essence of the Buddha-dharma?' The master said, 'It is precisely where you let go of your body and life.' Deng Yin-feng bid farewell to the master. The master asked, 'Where are you going?' Deng Yin-feng said, 'To Stone (referring to Zen Master Shitou Xiqian).' The master said, 'The Stone path is slippery.' Deng Yin-feng said, 'A staff is with me, I'll act accordingly.' Then he arrived at Stone's place, circled the rope bed three times, shook his staff and stood, asking, 'What is the principle?' Stone said, 'Blue sky, blue sky.' Deng Yin-feng was speechless and returned to tell the master. The master said, 'Go ask him again, and when he speaks, you hiss twice.' Deng Yin-feng went and asked as before. Stone then hissed twice. Deng Yin-feng was again speechless and returned to tell the master. The master said, 'I told you the Stone path is slippery.' The master asked a monk, 'Where do you come from?' The monk said, 'From Hunan.' The master said, 'Is the water in Hunan full yet?' The monk said, 'Not yet.' The master said, 'So much rain and the water is still not full.' A monk drew four lines in front of the master, the top line long and the bottom three lines short, and asked, 'Without saying 'one long and three short,' apart from these four phrases, please answer, venerable master.' The master then drew a line and said, 'Without saying long or short, I have answered you.' The monk asked, 'Why does the venerable master say 'mind is Buddha' (即心即佛)?' The master said, 'To stop a child from crying.' The monk said, 'What about when the crying stops?' The master said, 'Neither mind nor Buddha (非心非佛).' The monk said, 'Apart from these two kinds of people, how do you instruct?' The master said, 'Tell them it is neither mind, nor Buddha, nor thing.' The monk said, 'What if you suddenly encounter one of those people?' The master said, 'Let him experience the Great Way.' The monk asked, 'What is the meaning of the Western Patriarch's coming (西來意, the true meaning of Bodhidharma's transmission of Dharma from the West)?' The master then hit him, saying, 'If I didn't hit you, everyone would laugh at me.' A young novice returned from his pilgrimage and drew a circle in front of the master, then bowed on it. The master said, 'Do you want to become a Buddha?' The novice said, 'I don't know how to fabricate illusions (捏目, create falsehoods).' The master said, 'I am not as good as you.' A lecturing monk asked, 'I don't know what Dharma the Zen school transmits and upholds?' The master asked the lecturer in return, 'What Dharma do you transmit and uphold?' The lecturer said, 'I lecture on more than twenty scriptures and treatises.' The master said, 'Could it be a lion's cub (師子兒, metaphor for someone proficient in Buddhism)?'

主云。不敢。師噓一聲。主云。此是法。師云。是什麼法。主云。師子出窟法。師嘿然。主云。此亦是法。師云。是什麼法。主云。師子在窟法。師云。不出入是什麼法。主無對。辭去。師召云。座主。主無對。師云。者鈍根阿師。師入室弟子一百三十九人。各為一方宗匠。轉化無窮。既而將寂示疾。院主問。和尚近日尊位如何。師云。日面佛月面佛。

寶曇曰。大師乳一百三十九子。人人皆煙菟至角而翼之。以布天下一嘯之地。清風凜然。其讖于般若多羅。蓋讖此也。自磨磚已往。父子擒縱得大自在。如古司馬兵法不見促迫。字字句句皆其所證法門。反覆諦觀。自威音王已來未有今日之盛者也。其本大者其末茂。其器碩者其聲宏。有非常之人然後能辦非常之事。愚常究其道大德備之狀。想其牛行虎視之容。其不謂如來像季而生斯人。何以起吾宗也。即心即佛之旨。自烹煅佛祖外于以蔭覆後世子孫。非死卻現行。絕卻心意識。未易入作也。

江西道一禪師嗣法

越州大珠慧海禪師

師到江西。馬祖問曰。從什麼處來。曰。越州大云寺來。祖曰。來此擬須何事。曰。來求佛法。祖曰。自家寶藏不顧。拋家散走作什麼。我這裡一物也無。求什麼佛法。師遂禮拜問曰。阿那個是慧海自家寶藏。祖曰

【現代漢語翻譯】現代漢語譯本：主云：『不敢。』師父噓了一聲。主云：『這是法。』師父云：『是什麼法？』主云：『獅子出窟法。』師父沉默不語。主云：『這也是法。』師父云：『是什麼法？』主云：『獅子在窟法。』師父云：『不出不入是什麼法？』主無言以對，告辭離去。師父喚道：『座主。』主不應答。師父云：『這個遲鈍的阿師。』師父入室弟子一百三十九人，各自成為一方宗匠，教化轉化無窮。不久將要圓寂，示現疾病。院主問：『和尚近日身體如何？』師父云：『日面佛，月面佛。』

寶曇說：『大師乳養了一百三十九個弟子，人人都有煙菟（yān tù，比喻迅速）般的才能，直至長出角和翅膀，以遍佈天下，發出震懾四方的嘯聲，清風凜冽。』這應驗了般若多羅（Bānruòduōluó，一位印度禪師）的預言，大概就是指這件事。自從磨磚（mó zhuān，指馬祖道一磨磚作鏡的典故）以來，父子之間的擒縱（qín zòng，指禪宗的教學方法，時而放縱，時而收緊）得到了大自在。就像古代司馬兵法一樣，不見促迫之感。字字句句都是他們所證悟的法門。反覆仔細觀察，自從威音王（Wēiyīn Wáng，過去七佛之首）以來，未曾有今日這般興盛的景象。根本大的，末梢就茂盛；器量大的，聲音就宏亮。有非常之人，然後才能辦成非常之事。我常常探究他道大德備的樣子，想像他牛行虎視的容貌。如果不說是如來像末季而生出這樣的人，又怎麼能興起我的宗派呢？即心即佛的宗旨，自從烹煉佛祖之外，用來廕庇後世子孫。不是死卻現行，絕卻心意識，不容易進入其中啊。

江西道一禪師嗣法

越州大珠慧海禪師

禪師來到江西，馬祖（Mǎzǔ，指馬祖道一禪師）問道：『從什麼地方來？』答道：『從越州大云寺來。』馬祖說：『來這裡打算做什麼？』答道：『來求佛法。』馬祖說：『自家寶藏不顧，拋家散走做什麼？我這裡一物也沒有，求什麼佛法？』禪師於是禮拜問道：『哪個是慧海（Huìhǎi，指大珠慧海禪師自己）的自家寶藏？』馬祖說：

【English Translation】 English version: The head monk said, 'I dare not.' The master sighed. The head monk said, 'This is Dharma.' The master said, 'What Dharma is it?' The head monk said, 'The Dharma of a lion emerging from its cave.' The master remained silent. The head monk said, 'This is also Dharma.' The master said, 'What Dharma is it?' The head monk said, 'The Dharma of a lion in its cave.' The master said, 'What is the Dharma of neither entering nor exiting?' The head monk had no reply and took his leave. The master called out, 'Abbot!' The head monk did not respond. The master said, 'This dull-witted teacher!' The master had one hundred and thirty-nine disciples who had entered his room, each becoming a master in their own region, transforming and converting endlessly. Soon after, he was about to enter Nirvana and manifested illness. The abbot of the monastery asked, 'How is the venerable one's condition recently?' The master said, 'Sun-faced Buddha, moon-faced Buddha.'

Bao Tan (Bǎo Tán, a commentator) said, 'The great master nurtured one hundred and thirty-nine children, each possessing the swiftness of a smoke-hare, even growing horns and wings, spreading across the world, letting out a roar that shakes all directions, with a chilling breeze.' This fulfills the prophecy of Prajnatara (Bānruòduōluó, an Indian Zen master), likely referring to this event. Since the grinding of the brick (mó zhuān, referring to the story of Mazu Daoyi grinding a brick to make a mirror), the seizing and releasing (qín zòng, referring to the teaching method of Zen, sometimes letting go, sometimes tightening) between father and son has attained great freedom. Like the ancient military strategies of Sima, there is no sense of urgency. Every word and phrase is the Dharma they have realized. Upon repeated and careful observation, since the time of King Vipashyin (Wēiyīn Wáng, the first of the past seven Buddhas), there has never been such a flourishing scene as today. The root that is large, its branches will be lush; the vessel that is large, its sound will be grand. Only an extraordinary person can accomplish extraordinary things. I often investigate his state of great virtue and complete merit, imagining his appearance of walking like an ox and gazing like a tiger. If it were not said that such a person was born in the degenerate age of the Tathagata's teachings, how could he revive our school? The principle of 'mind is Buddha' is used to shelter future generations, apart from the refining of Buddhas and patriarchs. It is not easy to enter into this state without dying to the manifest and severing the mind and consciousness.'

Zen Master Daoyi of Jiangxi inherited the Dharma.

Zen Master Dazhu Huihai of Yuezhou

The master arrived in Jiangxi. Mazu (Mǎzǔ, referring to Zen Master Mazu Daoyi) asked, 'Where do you come from?' He replied, 'From Dayun Temple in Yuezhou.' Mazu said, 'What do you intend to do here?' He replied, 'I have come to seek the Buddha Dharma.' Mazu said, 'Ignoring your own treasure, what are you doing wandering away from home? There is nothing here, what Buddha Dharma are you seeking?' The master then bowed and asked, 'What is Huihai's (Huìhǎi, referring to Zen Master Dazhu Huihai himself) own treasure?' Mazu said:

。即今問者是汝寶藏。一切具足更無欠少。使用自在何假外求覓。師于言下自悟本心不由知覺。踴躍禮謝。師事六載。后以受業師老。晦跡藏用。外示癡訥。撰頓悟入道要門論一卷。為師侄之所竊出江外。呈馬祖。祖覽訖告眾云。越州有大珠圓明光透自在無遮障處也。眾中有識者遞相尋訪之越上依附。師曰。我不會禪。並無一法可示人。故不勞汝久立。且自歇去。時學侶漸多。日夜叩擊。事不得已。隨問隨答。其辯無礙。有法師數人來謁曰。擬伸一問。師還答不。師曰。深潭月影任意撮摩。問。如何是佛。師曰。清潭對面非佛而誰。眾皆惘然。良久。其僧又問。師說何法度人。師曰。貧道未有一法度人。曰。禪師家渾如此。師曰。大德說何法度人。曰。講金剛般若經。師曰。講幾座來。曰。二十餘座。師曰。此經是誰說。僧抗聲曰。禪師相弄。豈不知是佛說邪。師曰。若言如來有所說法則為謗佛。是人不解我所說義。若言此經不是佛說則是謗經。請大德說看。僧無對。師少頃又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德。且道阿那個是如來。曰。某甲到此卻迷去。師曰。從來未悟。說什卻迷。僧曰。請禪師為說。師曰。大德講二十餘座經。卻未識如來。僧再拜。曰。愿垂開示。師曰。如來者

【現代漢語翻譯】現代漢語譯本『現在問你的人就是你自己的寶藏，一切都已具備，沒有什麼欠缺，使用起來自由自在，何必向外去尋求呢？』大珠禪師聽了這話，當下領悟了自己的本心，不是通過知覺而得來的。他高興地跳起來，向六祖禮拜感謝，侍奉了六祖六年。後來，因為受業的老師年老了，他就隱藏了自己的才能和作用，外表顯得癡呆遲鈍。他撰寫了《頓悟入道要門論》一卷，被他的師侄偷出，送到了江外，呈給了馬祖道一禪師（Mazu Daoyi）。馬祖看完后告訴大家說：『越州有大珠，圓明光亮，通透自在，沒有任何遮蔽障礙的地方啊！』眾人中有認識大珠禪師的人，就互相打聽，到越州依附於他。大珠禪師說：『我不會禪，沒有什麼法可以教人，所以不必在這裡久站，請各自休息去吧。』當時，來學習的人漸漸增多，日夜不停地請教，大珠禪師不得已，就隨著他們的問題隨時回答，他的辯才沒有阻礙。有幾位法師前來拜訪，說：『想請問一個問題，禪師您回答嗎？』大珠禪師說：『深潭中的月影，可以隨意撈取。』法師問：『什麼是佛？』大珠禪師說：『清澈的潭水對面，不是佛又是誰呢？』眾人都茫然不解。過了很久，那位僧人又問：『禪師您說的是什麼法來度人呢？』大珠禪師說：『貧道我沒有一法可以度人。』法師說：『禪師家都是這樣說的。』大珠禪師說：『大德您說的是什麼法來度人呢？』法師說：『我講的是《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）。』大珠禪師問：『講了多少座了？』法師說：『二十多座了。』大珠禪師說：『這部經是誰說的？』僧人提高聲音說：『禪師您在戲弄我嗎？難道不知道是佛說的嗎？』大珠禪師說：『如果說如來有所說法，那就是誹謗佛，這個人不瞭解我所說的意義。如果說這部經不是佛說的，那就是誹謗經。請大德您說說看。』僧人無言以對。大珠禪師過了一會兒又問：『經上說：『如果用色相來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。』大德，請問哪個是如來？』法師說：『我到這裡反而迷惑了。』大珠禪師說：『從來沒有領悟，說什麼迷惑呢？』僧人說：『請禪師為我解說。』大珠禪師說：『大德您講了二十多座經，卻還不認識如來。』僧人再次拜謝，說：『希望您能開示。』大珠禪師說：『如來，』

【English Translation】 English version 『The one who is asking you now is your own treasure. Everything is fully complete, lacking nothing. Use it freely; why seek it externally?』 Upon hearing this, the Master Dazhu (Great Pearl) immediately realized his original mind, not through perception. He jumped up with joy, bowed and thanked the Sixth Patriarch, and served him for six years. Later, because his initiating teacher was old, he concealed his talents and functions, outwardly appearing dull and slow. He compiled a volume of 『Sudden Enlightenment Entry to the Path Essential Treatise』 (頓悟入道要門論), which was stolen by his nephew and presented to Mazu Daoyi (馬祖道一). After reviewing it, Mazu told the assembly: 『In Yuezhou (越州) there is a Great Pearl, round and bright, its light penetrating, free and unobstructed!』 Among the assembly, those who recognized the Master Dazhu sought him out in Yuezhou and attached themselves to him. The Master said: 『I do not know Chan (禪, Zen), and have no Dharma (法, teachings) to show people, so there is no need to stand here for long. Please rest yourselves.』 At that time, the number of students gradually increased, and they questioned him day and night. Unable to avoid it, the Master answered their questions as they came, his eloquence unimpeded. Several Dharma Masters came to visit and said: 『We would like to ask a question. Will the Master answer?』 The Master said: 『The moon's reflection in a deep pool can be scooped up at will.』 The Dharma Master asked: 『What is Buddha (佛)?』 The Master said: 『Across from the clear pool, who is it if not Buddha?』 The assembly was bewildered. After a long while, the monk asked again: 『What Dharma does the Master speak to liberate people?』 The Master said: 『This poor monk has no Dharma to liberate people.』 The Dharma Master said: 『Chan masters all say this.』 The Master said: 『What Dharma does the Great Virtue (大德, a respectful term for monks) speak to liberate people?』 The Dharma Master said: 『I lecture on the Diamond Sutra (金剛般若經, Vajracchedikā Prajñāpāramitā Sūtra).』 The Master asked: 『How many lectures have you given?』 The Dharma Master said: 『More than twenty.』 The Master said: 『Who spoke this Sutra?』 The monk raised his voice and said: 『Is the Chan Master teasing me? Don't you know it was spoken by the Buddha?』 The Master said: 『If you say that the Tathagata (如來, Thus Come One, Buddha) has spoken any Dharma, that is slandering the Buddha, for that person does not understand the meaning of what I say. If you say that this Sutra was not spoken by the Buddha, that is slandering the Sutra. Please, Great Virtue, speak and let us see.』 The monk was speechless. After a short while, the Master asked again: 『The Sutra says: 『If one sees me through form, or seeks me through sound, that person is walking a false path and cannot see the Tathagata.』 Great Virtue, tell me, which one is the Tathagata?』 The Dharma Master said: 『Having come here, I am confused.』 The Master said: 『Having never awakened, what confusion are you talking about?』 The monk said: 『Please, Chan Master, explain it for me.』 The Master said: 『Great Virtue, you have lectured on the Sutra more than twenty times, yet you do not recognize the Tathagata.』 The monk bowed again and said: 『I hope you will enlighten me.』 The Master said: 『The Tathagata,』

即諸法如義。何得忘卻。曰。是。是諸法如義。師曰。大德。是亦未是。曰。經文分明那得未是。師曰。大德。如不。曰。如。師曰。木石如不。曰。如。師曰。大德同木石如不。曰。無二。師曰。大德與木石何別。僧無對。良久卻問。如何得涅槃。師曰。不造生死業。曰。如何是生死業。師曰。求大涅槃是生死業。舍垢取凈是生死業。有得有證是生死業。不脫治門是生死業。曰。云何即得解脫。師曰。本自無縛不用求解。直用直行是無等等。僧曰。如禪師實謂希有。禮謝而去。有三藏法師問曰。真如有變易不。曰。有變易。三藏曰。禪師錯也。師卻問三藏。有真如不。曰。有。若無變易決定是凡僧也。豈不聞善知識者能回三毒為三聚凈戒。回六識為六神通。回煩惱為菩提。回無明為大智。真如若無變易。三藏真是自然外道也。三藏曰。若爾者即有變易。師曰。若執真如有變易亦是外道。三藏曰。禪師適來說真如有變易。如今又道真如不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得說不變亦得。若不見性人聞說真如變易。便作變解。說不變便作不變解。三藏曰。故知南宗實不可測。有蘊光大德問。太虛能生靈智不。真心緣善惡不。貪慾人是道不。執是執非人向後心通不。觸境生心人有定不。住

寂寞人有慧不。懷傲物人有我不。執空執有人有智不。尋文取證人苦行求佛人離心求佛人執心是佛人。此莫稱道不。禪師一一為說看。師曰。太虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沉。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。大德曰。若如是應畢竟無所有。師曰。畢竟是大德。不是畢竟無所有。大德踴躍作禮而去。

寶曇曰。具足四無礙辯唯佛一人。觀達磨之破六宗。是得法無礙辯。曹溪對諸弟子之問。是得義無礙辯。國師無情說法是得樂說無礙辯。大珠應機如涌泉。是得詞無礙辯。一人而具四辯。彼何修而得之。自是而為佛祖之師。非此辯而何。大珠是佛法大海之所出生。故能具足積集熾然無盡光明。為海吞吐。為海長養。為海銷鑠。為海成就也。觀其頓悟入道要門論一卷。親出其手。向之學者往往寶之。後世或未之知見。亦深可哀。今此所收。尚其一時對機之辯。況親執須彌之筆。吮大海之墨。擘虛空之紙。而大書祖師西來意邪。吾將使最後成佛之人諷誦詠歌而質之於毗婆尸乃已也。

洪州百丈山惟政禪師

師一日謂眾曰。汝為我開田。我為汝說大義。眾開田竟。師晚

【現代漢語翻譯】現代漢語譯本寂寞的人有智慧嗎？懷有傲慢之心的人有『我』嗎？執著于空或有的人有智慧嗎？尋章摘句以求證的人、苦行求佛的人、離心求佛的人、執著於心即是佛的人，這些都不能稱之為『道』嗎？禪師一一為我解說。禪師說：『太虛（taixu，指空虛的境界）不生靈智，真心不攀緣善惡。嗜慾深重的人，機鋒淺薄；是非爭執不斷的人，尚未通達；觸境生心的人，缺少定力；寂寞而忘卻心機的人，智慧沉寂；傲慢自大的人，『我』執膨脹；執著于空或有的人，都是愚癡；尋章摘句以求證的人，更加滯礙；苦行求佛的人，全都迷惑；離心求佛的人，是外道；執著於心即是佛的人，是著魔。』大德（dade，指有德行的人）說：『如果像您所說的那樣，豈不是最終一無所有？』禪師說：『最終是大德，不是最終一無所有。』大德聽后歡欣鼓舞，作禮而去。

寶曇（baotan，人名）說：『具足四無礙辯（siwuaibian，指四種無礙的辯才）的只有佛一人。觀達磨（damo，菩提達摩的簡稱）破斥六宗，是得到法無礙辯；曹溪（caoxi，指慧能大師）回答眾弟子的提問，是得到義無礙辯；國師（guoshi，指有很高聲望的禪師）用無情之物說法，是得到樂說無礙辯；大珠（dazhu，指大珠慧海禪師）應機說法如涌泉，是得到詞無礙辯。一人而具足四辯，他是如何修得的呢？他之所以能成為佛祖的老師，不正是因為這四種辯才嗎？大珠是佛法大海所出生的，所以能夠具足積集熾然無盡的光明，為大海吞吐，為大海長養，為大海銷鑠，為大海成就。』『觀看他的《頓悟入道要門論》（dunwuru daoyaomenlun）一卷，是親自撰寫的，向他學習的人往往視若珍寶。後世或許有人未曾見過，也實在可悲。如今這裡所收錄的，還只是他一時應機的辯才，更何況是親自執筆須彌山（xumi，佛教中的聖山）之筆，吮吸大海之墨，擘開虛空之紙，而大書祖師西來意呢？我將使最後成佛之人諷誦詠歌，並以此質問毗婆尸佛（vipashi，過去七佛之一）。』

洪州百丈山惟政禪師（weizheng chanshi，禪師名號）禪師一日對眾人說：『你們為我開墾田地，我為你們說大義。』眾人開墾完田地后，禪師晚上...

【English Translation】 English version Does a solitary person have wisdom? Does a person with arrogance have 'self'? Do those attached to emptiness or existence have wisdom? Can those who seek proof by searching for texts, those who seek Buddhahood through ascetic practices, those who seek Buddhahood by separating from the mind, and those who cling to the mind as Buddha, be said to be on the 'path'? I ask the Zen master to explain these one by one. The Zen master said: 'The Great Void (taixu, referring to the state of emptiness) does not give rise to spiritual wisdom, and the true mind does not cling to good or evil. Those with deep desires have shallow wit; those who constantly argue about right and wrong have not yet understood; those whose minds arise in response to circumstances lack stability; those who are solitary and forget scheming have dormant wisdom; those who are arrogant and conceited have a strengthened 'self'; those who cling to emptiness or existence are all foolish; those who seek proof by searching for texts are further hindered; those who seek Buddhahood through ascetic practices are all deluded; those who seek Buddhahood by separating from the mind are heretics; those who cling to the mind as Buddha are possessed by demons.' A virtuous one (dade, referring to a person of virtue) said: 'If it is as you say, wouldn't it ultimately be that nothing exists?' The Zen master said: 'Ultimately, it is the virtuous one, not that ultimately nothing exists.' The virtuous one was overjoyed, bowed in respect, and departed.

Baotan (baotan, a name) said: 'Only the Buddha possesses the four unimpeded eloquence (siwuaibian, referring to the four kinds of unimpeded eloquence). Guanda Mo's (damo, short for Bodhidharma) refutation of the six schools is obtaining eloquence of unobstructed Dharma; Caoxi's (caoxi, referring to Master Huineng) answering the questions of his disciples is obtaining eloquence of unobstructed meaning; the National Teacher's (guoshi, referring to a highly respected Zen master) speaking of Dharma with inanimate objects is obtaining eloquence of joyous speaking; Dazhu's (dazhu, referring to Zen Master Dazhu Huihai) responding to opportunities like a gushing spring is obtaining eloquence of unobstructed words. One person possessing all four eloquence, how did he cultivate to attain them? The reason he can become the teacher of Buddhas and patriarchs is precisely because of these four eloquence, isn't it?' 'Dazhu is born from the ocean of the Buddha Dharma, so he can fully accumulate and intensely radiate endless light, being swallowed and spat out by the ocean, being nurtured and grown by the ocean, being diminished and refined by the ocean, and being accomplished by the ocean.' 'Looking at his one volume of 'Sudden Enlightenment and Entering the Path' (dunwuru daoyaomenlun), which he personally wrote, those who learn from him often treasure it. Later generations may not have seen it, which is truly regrettable. What is recorded here is only his temporary responsive eloquence, let alone personally holding the Sumeru (xumi, the sacred mountain in Buddhism) pen, sucking the ink of the great ocean, tearing open the paper of the void, and writing the meaning of the patriarch's coming from the West? I will have the last person to become a Buddha recite and sing it, and question Vipashin Buddha (vipashi, one of the seven Buddhas of the past) with it.'

Zen Master Weizheng (weizheng chanshi, Zen master's title) of Baizhang Mountain in Hongzhou One day, the Zen master said to the assembly: 'You cultivate the fields for me, and I will speak the great meaning for you.' After the assembly finished cultivating the fields, the Zen master in the evening...

間上堂。僧問。開田已竟。請師說大義。師下禪床。行三步。展兩手。曰。為汝說大義竟。有老宿見日影透囪問師曰。為復囪就日。日就囪。師曰。長老房內有客。歸去好。師問南泉曰。諸方善知識還有不說似人底法也無。南泉曰有。師曰。作么生是不說似人底法。泉云。不是心不是佛不是物。師云。恁么則說似人了也。南泉云。某甲即恁么。師曰。師伯作么生。師曰。我又不是善知識。爭知有說不說底法。泉云。某甲不會。請師伯說。泉曰。我太煞為汝說了也。僧問。如何是佛佛道齊。師云。定也。師因入京路逢官人命飯。忽見驢鳴。官人召云。頭陀。師舉頭。官人卻指驢。師卻指官人。

寶曇曰。得一機而傳世行后。幾生般若之靈也。復有機緣不見於世。猶得綴名于其師。曰某嗣某。尚其次也。其間姓氏鄉里與夫出處死生之狀。或失其傳。古人惟恐入山之不深。入林之不密。奚暇告人。以幻滅幻生之餘事也。百丈開田說大義。可謂直截。至酬酢南泉何其葛藤如是耶。學者當自折衷。

池州杉山智堅禪師

師初與歸宗南泉行腳時。路逢一虎。各從虎邊過了。南泉問歸宗云。適來見虎似個什麼。宗云。似個貓兒。宗卻問師似個什麼。師云。似個狗子。宗問南泉云。似個什麼。南泉云。我見似個大蟲

【現代漢語翻譯】現代漢語譯本：智堅禪師登上法堂。有僧人問道：『開墾田地的事情已經完成了，請禪師說說佛法的大義。』禪師走下禪床，走了三步，張開雙手，說：『我已經為你們說完佛法的大義了。』有位老修行看見陽光透過窗戶，問禪師說：『是窗戶靠近太陽，還是太陽靠近窗戶？』禪師說：『長老的房間里有客人，回去吧。』禪師問南泉禪師說：『各處的善知識，還有不說給人聽的佛法嗎？』南泉禪師說：『有。』禪師說：『什麼是不說給人聽的佛法？』南泉禪師說：『不是心，不是佛，不是物。』禪師說：『這樣說就說給人聽了。』南泉禪師說：『我就是這樣認為的。』禪師說：『師伯您怎麼認為？』禪師說：『我又不是善知識，怎麼知道有說不說給人聽的佛法。』南泉禪師說：『我不明白，請師伯說說。』南泉禪師說：『我已經太為你說了。』有僧人問道：『什麼是佛和佛道平等？』禪師說：『是定。』禪師因為進京的路上遇到官員供飯，忽然聽到驢叫。官員叫道：『頭陀（苦行僧）。』禪師抬頭。官員卻指著驢。禪師卻指著官員。

寶曇說：『得到一個機會而流傳於世，影響後代，是幾生般若（智慧）的靈驗啊。又有機會沒有流傳於世，還能把名字附在老師的名下，說某人繼承了某人，這還是次要的。其中姓氏鄉里以及出處死生的狀況，或許就失傳了。古人只怕入山不夠深，入林不夠密，哪裡有空告訴別人，用幻滅幻生的多餘事情呢。』百丈禪師開田說大義，可以說是直接了當。至於酬答南泉禪師，為什麼如此糾纏不清呢？學者應當自己衡量。

池州杉山智堅禪師

禪師當初與歸宗禪師、南泉禪師一起行腳的時候，路上遇到一隻老虎。各自從老虎身邊走過去了。南泉禪師問歸宗禪師說：『剛才看見老虎像個什麼？』歸宗禪師說：『像隻貓。』歸宗禪師反問禪師像個什麼。禪師說：『像隻狗。』歸宗禪師問南泉禪師說：『像個什麼？』南泉禪師說：『我看見像只大蟲（老虎）。』

【English Translation】 English version: Zen Master Zhijian ascended the Dharma hall. A monk asked: 'The work of cultivating the fields is complete. Please, Master, speak of the great meaning.' The Master descended from the Zen platform, took three steps, and spread out his hands, saying: 'I have already spoken the great meaning for you.' An old monk, seeing the sunlight shining through the window, asked the Master: 'Is it the window that approaches the sun, or the sun that approaches the window?' The Master said: 'There are guests in the Elder's room. You should return.' The Master asked Nanquan: 'Do the wise teachers in all places have a Dharma that they do not reveal to people?' Nanquan said: 'Yes.' The Master said: 'What is the Dharma that is not revealed to people?' Nanquan said: 'It is not mind, not Buddha, not thing.' The Master said: 'If you say so, then you have revealed it to people.' Nanquan said: 'That is how I see it.' The Master said: 'How does Master Uncle see it?' The Master said: 'I am not a wise teacher, how would I know of a Dharma that is revealed or not revealed?' Nanquan said: 'I do not understand. Please, Master Uncle, explain it.' Nanquan said: 'I have already explained it too much for you.' A monk asked: 'What is it when Buddha and the Buddha-way are equal?' The Master said: 'It is Samadhi (concentration).' Once, on the way to the capital, the Master encountered an official offering food. Suddenly, a donkey brayed. The official called out: 'Ascetic (T陀).' The Master raised his head. The official then pointed at the donkey. The Master then pointed at the official.

Baotan said: 'To gain one opportunity and transmit it to the world, influencing later generations, is the spiritual efficacy of several lifetimes of Prajna (wisdom). There are also opportunities that are not transmitted to the world, yet one can still attach one's name to one's teacher, saying that so-and-so succeeded so-and-so, which is still secondary. Among them, the surname, village, and the circumstances of one's origins, life, and death may be lost. The ancients only feared not entering the mountains deeply enough, not entering the forests densely enough. How could they have time to tell others about the superfluous matters of illusory arising and ceasing?' Baizhang's speaking of the great meaning while cultivating the fields can be said to be direct and straightforward. As for responding to Nanquan, why is it so entangled? Students should weigh it for themselves.

Zen Master Zhijian of Shanshan Mountain in Chizhou

When the Master was traveling with Guizong and Nanquan, they encountered a tiger on the road. Each of them passed by the tiger. Nanquan asked Guizong: 'What did the tiger you just saw look like?' Guizong said: 'It looked like a cat.' Guizong then asked the Master what it looked like. The Master said: 'It looked like a dog.' Guizong asked Nanquan: 'What did it look like?' Nanquan said: 'I saw it looked like a big bug (tiger).'

。師吃飯次。南泉收生飯。云。生。師云。無生。南泉云。無生猶是末。乃行數步。師召云。長老。南泉回頭云。作么。師云。莫道是末。一日普請擇蕨菜。南泉拈起一莖云。者個大好供養。師云。非但者個。百味珍羞它亦不顧。南泉云。雖然如是。個個須是償他始得。僧問曰。何是本來身。師云。舉世無相似。

寶曇曰。一等心地法門。善知識所見各有大小淺深之異。三人見虎已作三惑。不知八十四人同見。見覆何如。同中有異而異中有同。道固如是也。如一母所生之子。其間所受已各不同。況悟入淺深根器高下。雖大爐鞴不能使之齊也。裴旻見真虎而卻。葉公見似龍而喜。其真偽則有間矣。姑置二師之見。敢問南泉之見何如。向去有一賢沙與僧山行逢虎。僧曰。和尚虎。沙曰。是汝虎。五人之見為異為同。毫𨤲有差。天地懸隔。

澧州茗溪道行禪師

師有時云。吾有大病非世所醫。後有僧問先曹山曰。承古有言。吾有大病非世所醫。未審喚作什麼病。曹山云。攢族不得底病。僧曰。一切眾生還有此病也無。曹云。人人盡有。僧云。和尚還有此病也無。曹云。正覓起處不得。僧云。一切眾生為什麼不病。曹云。眾生若病即非眾生。僧云。未審諸佛還有此病也無。曹云。有。僧云。既有為什麼不病

。曹山云。為伊惺惺。僧問。如何修行。師云。好個阿師。莫客作。僧云。畢竟如何。師云。安置即不堪。又僧問。如何是正修行路。師云。涅槃後有。僧云。如何是涅槃後有。師云。不洗面。僧云。學人不會。師云。無面得洗。

寶曇曰。吾有大病非世所醫。此佛祖之病也。攢簇不得底是曹山之病也。正覓起處不得是衲僧之病也。人人盡有是凡夫之病也。均是病也。屬之佛祖。屬之曹山。屬之衲僧。屬之凡夫。而何如人之養貍。奴謂其疾如風遂字之為風。或曰墻能礙風即字之為墻。彼人曰墻為鼠所穴即字之為鼠。彼又笑曰鼠為貓所捕者。不若復字之為貓。曹山繞四天下行一遭。依舊歸來。不妨還我茗溪住處。

撫州石鞏慧藏禪師

師昔為弋者。因逐群鹿從馬祖庵前過。問祖曰。和尚見鹿過不。祖匿曰。汝是何人。曰。獵者。祖曰。汝解射。曰。解射。祖曰。汝一箭射幾個。曰。一箭射一個。祖曰。汝不解射。曰。和尚莫解射不。祖曰。解射。曰。一箭射幾個。曰。一箭射一群。曰。彼此是命。何用射他一群。祖曰。汝既知如是。何不自射。曰。若教某甲自射。直是無下手處。祖曰。者漢曠劫無明煩惱今日頓息。師即毀弓箭截髮投祖出家。一日在廚作務。祖曰。作什麼。曰。牧牛。祖曰。作么生牧

【現代漢語翻譯】現代漢語譯本：曹山說：『爲了他而惺惺作態。』有僧人問：『如何修行？』曹山說：『好一個阿師（對僧人的尊稱），不要客作（不要把自己當外人）。』僧人問：『到底如何？』曹山說：『安置（固定不變）即不堪。』又有僧人問：『如何是正修行路？』曹山說：『涅槃（佛教用語，指解脫生死輪迴）後有。』僧人問：『如何是涅槃後有？』曹山說：『不洗面。』僧人說：『學人（學生）不會。』曹山說：『無面得洗。』

寶曇說：『吾有大病非世所醫，此佛祖之病也。』（我的大病世間無法醫治，這是佛祖的病。）『攢簇不得底是曹山之病也。』（無法聚集在一起的是曹山的病。）『正覓起處不得是衲僧之病也。』（正在尋找起點卻找不到的是衲僧（雲遊僧人）的病。）『人人盡有是凡夫之病也。』（人人都有的是凡夫的病。）『均是病也。』（都是病啊。）『屬之佛祖，屬之曹山，屬之衲僧，屬之凡夫。』（歸屬於佛祖，歸屬於曹山，歸屬於衲僧，歸屬於凡夫。）『而何如人之養貍。奴謂其疾如風遂字之為風。或曰墻能礙風即字之為墻。彼人曰墻為鼠所穴即字之為鼠。彼又笑曰鼠為貓所捕者。不若復字之為貓。』（又像那人養貓。僕人說它的速度像風，就叫它『風』。有人說墻能擋風，就叫它『墻』。那人說墻被老鼠打洞，就叫它『鼠』。他又笑著說老鼠被貓抓，不如改名叫『貓』。）曹山繞四天下行一遭，依舊歸來，不妨還我茗溪住處。（曹山即使走遍天下，最終還是會回到茗溪的住所。）

撫州石鞏慧藏禪師

禪師以前是個獵人。一次追逐一群鹿，從馬祖（禪宗大師）的庵前經過。問馬祖說：『和尚看見鹿過去了嗎？』馬祖反問道：『你是何人？』回答說：『獵者。』馬祖說：『你解射（會射箭）？』回答說：『解射。』馬祖說：『你一箭射幾個？』回答說：『一箭射一個。』馬祖說：『汝不解射（你不懂射箭）。』回答說：『和尚莫解射不（和尚難道懂射箭）？』馬祖說：『解射。』回答說：『一箭射幾個？』馬祖說：『一箭射一群。』回答說：『彼此是命，何用射他一群（大家都是生命，為何要射殺一群）？』馬祖說：『汝既知如是，何不自射（你既然知道這樣，為何不射自己）？』回答說：『若教某甲自射，直是無下手處（如果讓我射自己，真是無從下手）。』馬祖說：『者漢曠劫無明煩惱今日頓息（這個人曠日持久的無明煩惱今天頓然止息）。』禪師隨即毀弓箭，截髮投祖出家。一日在廚作務，馬祖問：『作什麼？』回答說：『牧牛（指修行）。』馬祖問：『作么生牧（如何牧牛）？』

【English Translation】 English version: Caoshan said, 'Acting clever for his sake.' A monk asked, 'How to cultivate?' The master said, 'What a fine Ashi (a respectful term for a monk), don't act like a guest (don't treat yourself as an outsider).' The monk asked, 'What is it ultimately?' The master said, 'Settling down (being fixed) is unbearable.' Another monk asked, 'What is the correct path of cultivation?' The master said, 'There is existence after Nirvana (a Buddhist term referring to liberation from the cycle of birth and death).' The monk asked, 'What is existence after Nirvana?' The master said, 'Not washing the face.' The monk said, 'This student doesn't understand.' The master said, 'Having no face to wash.'

Baotan said, 'I have a great illness that the world cannot cure; this is the illness of the Buddhas and Patriarchs.' 'That which cannot be gathered together is the illness of Caoshan.' 'That which cannot find a starting point is the illness of the monks.' 'That which everyone has is the illness of ordinary people.' 'All are illnesses.' 'They belong to the Buddhas and Patriarchs, they belong to Caoshan, they belong to the monks, they belong to ordinary people.' 'It is like a person raising a cat. The servant said its speed was like the wind, so it was named 'Wind.' Someone said the wall could block the wind, so it was named 'Wall.' That person said the wall was holed by rats, so it was named 'Rat.' He then laughed and said that since the rat was caught by the cat, it would be better to rename it 'Cat'.' Caoshan travels around the world, but still returns to his old place. It doesn't matter if I return to my residence in Mingxi.

Zen Master Huizang of Shigong in Fuzhou

The master used to be a hunter. Once, while chasing a herd of deer, he passed by the hermitage of Mazu (a Zen master). He asked Mazu, 'Did the monk see the deer pass by?' Mazu asked in return, 'Who are you?' He replied, 'A hunter.' Mazu said, 'Do you know how to shoot (are you skilled at archery)?' He replied, 'I know how to shoot.' Mazu said, 'How many do you shoot with one arrow?' He replied, 'One with one arrow.' Mazu said, 'You don't know how to shoot (you don't understand archery).' He replied, 'Does the monk know how to shoot (does the monk understand archery)?' Mazu said, 'I know how to shoot.' He replied, 'How many do you shoot with one arrow?' Mazu said, 'A group with one arrow.' He replied, 'They are all lives, why shoot a group of them (they are all lives, why kill a group)?' Mazu said, 'Since you know this, why not shoot yourself (since you know this, why not shoot yourself)?' He replied, 'If you tell me to shoot myself, I really don't know where to start (if you ask me to shoot myself, I truly don't know where to begin).' Mazu said, 'This person's ignorance and afflictions from countless kalpas have ceased today (this person's prolonged ignorance and afflictions have ceased today).' The master then destroyed his bow and arrows, cut his hair, and joined Mazu's order. One day, while working in the kitchen, Mazu asked, 'What are you doing?' He replied, 'Herding the ox (referring to cultivation).' Mazu asked, 'How do you herd (how do you herd the ox)?'

。曰。一回入草去。驀鼻拽將回。祖曰。子真牧牛也。住持后常以弓箭接人。三平到。師作挽弓勢。云。看箭。三平作避勢。師云。平生架一張弓一隻箭。只射得半個聖人。師問西堂。汝捉得虛空么。西堂云。捉得。師云。作么生捉。西堂以手撮虛空一撮。師云。汝作么生。恁么捉虛空。堂卻問師兄作么生捉。師把西堂鼻頭拽。西堂作忍痛聲云。太煞。拽人鼻孔。直得脫去。師云。直須恁么捉虛空始得。眾僧參次。師云。適來底什麼處去也。僧云。在。師云。在什麼處。僧彈指一聲。僧到禮拜。師云。還將得那個來不。僧云。將得來。師云。在什麼處。僧彈指三聲。問。如何免得生死。師云。用免作什麼。僧云。如何免得。師云。者底不生死。

寶曇曰。石鞏逐鹿而馬師得鹿。祖曰此子歷劫無明直下頓息。此語有萬鈞重氣力也。一生牧牛是此氣力。捉得虛空是此氣力。故達磨曰。從事上得法者氣力壯。從事中見法者即處處不失。石鞏之謂也。故其平生張弓架箭。自謂只射得半個聖人。不知馬師自來。當得一人不。

朗州中邑洪恩禪師

師因仰山為新戒。時到謝戒。師見來。于禪床上拍手云。和和。仰山即東邊立。又西邊立。又中心立。然後謝戒了。卻退後立。師云。什麼處得此三昧。上云。曹溪脫

印子學來。師云。汝道曹溪用此三昧接什麼人。山云。接一宿覺。卻云。和尚什麼處得此三昧。師云。馬大師處學得。問曰。如何得見性。師云。譬如有屋。屋有六窗。內有一獼猴。東邊喚山山。山山應如是。六囪俱喚俱應。仰山禮謝起云。蒙和尚譬喻。無不了知。更有一事。只如內獼猴困睡。外獼猴欲與相見時如何。師下禪床。執仰山手作舞。云。山山與汝相見了。譬如蜼螟蟲在蚊子眼睫上作窠。向十字街頭叫喚云。土曠人希相逢者少。

寶曇曰。大法不容方便者也。古人于無方便中建立方便。一涉方便利害即之。如六囪喚山山。後世必有弄精魂者死在向下矣。賴遇寂子。好手曾死。卻活山山。故能喚起老饕。活得死山山也。當時若無後語。有甚中邑。自此山山亦能死卻天下人。亦能活卻天下人。仰山之力也。

洪州百丈懷海禪師

師一日侍馬大師玩月次。祖問。正當恁么時如何。西堂云。正好供養。師云。正好修行。南泉拂袖便行。祖曰。經歸藏。禪入海。唯有普愿獨超物外。一日師侍馬祖行次。見野鴨子蜚過。祖云。是什麼。師曰。野鴨子。祖云。什處去。師云。蜚過去。祖將師鼻孔便扭。師作忍痛聲。祖云。何曾蜚去。師于言下有省。明日。祖升堂。才坐。師出卷面前席。祖便下座。師隨

之方丈。祖云。什麼處來。師云。山後來。祖云。還逢著一人么。師云。不逢著。祖云。為什麼不逢著。師云。若逢著即舉似和尚。祖云。什麼處得者訊息來。師云。某甲罪過。祖云。卻是老僧罪過。師再參馬祖。祖豎起拂子。師云。即此用。離此用。祖掛拂子于舊處。祖云。你已后聞兩片皮。將何為人。師取拂子豎起。祖云。即此用。離此用。師亦掛拂子于舊處。祖振威一喝。師直得三日耳聾。一日上堂云。靈光獨耀迥脫根塵。體露真常不拘文字。心性無染本自圓成。但離妄緣即如如佛。一僧哭入法堂。師云。作什麼。僧云。父母俱喪。請師擇日。師云。明日來為你一時埋卻。問。如何是奇特事。師云。獨坐大雄峰。僧禮拜。師便打。師上堂。眾才集。師以主丈趁下。卻召大眾。眾回首。師云。是什麼。黃檗到師處。一日辭云。欲禮拜馬祖去。師云。馬祖已遷化也。檗云。未審馬大師有何言句。師遂舉再參因緣。檗聞舉不覺吐舌。師云。子已后莫承嗣馬祖么。檗曰。不然。今日因師舉。得見馬祖大機大用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。師云。見與師齊減師半德。見過於師方堪傳授。子甚有超師之見。后溈山問仰山百丈再參馬祖因緣。此二尊宿意旨如何。仰山云。此是大機之用。溈山云。馬祖出八十四員

【現代漢語翻譯】現代漢語譯本：到方丈室。懷海禪師問：『你從哪裡來？』希運禪師回答：『從山後來的。』懷海禪師問：『你遇到其他人了嗎？』希運禪師回答：『沒有遇到。』懷海禪師問：『為什麼沒有遇到？』希運禪師回答：『如果遇到了，就向和尚您稟報了。』懷海禪師問：『你從哪裡得到這個訊息的？』希運禪師回答：『是弟子的罪過。』懷海禪師說：『卻是老僧的罪過。』希運禪師再次參拜馬祖（Mazu，禪宗大師）。馬祖豎起拂塵。希運禪師說：『就是用這個（拂塵）嗎？還是離開這個用？』馬祖把拂塵放回原處。馬祖說：『你以後聽到一些片面的說法，將如何為人開示？』希運禪師拿起拂塵豎起來。馬祖說：『就是用這個（拂塵）嗎？還是離開這個用？』希運禪師也把拂塵放回原處。馬祖大喝一聲，希運禪師當即三日耳聾。一日，希運禪師上堂說法：『靈光獨自照耀，迥然脫離根塵（六根和六塵），本體顯露真常，不拘泥於文字。心性本來沒有污染，本來就是圓滿成就的，只要離開虛妄的因緣，就是如如佛。』一個僧人哭著進入法堂。希運禪師問：『做什麼？』僧人回答：『父母都去世了，請師父選擇安葬的日期。』希運禪師說：『明天來，我為你一時埋葬。』有僧人問：『如何是奇特事？』希運禪師回答：『獨自坐在大雄峰。』僧人禮拜。希運禪師就打他。希運禪師上堂，大眾剛剛聚集，希運禪師就用拄杖把他們趕下座，然後又召集大眾。大眾回頭看。希運禪師問：『是什麼？』黃檗（Huangbo，禪宗大師）到希運禪師處，一日告辭說：『想要去禮拜馬祖。』希運禪師說：『馬祖已經圓寂了。』黃檗問：『不知道馬大師有什麼言句？』希運禪師於是舉了自己再次參拜馬祖的因緣。黃檗聽了，不禁吐舌。希運禪師說：『你以後莫非要繼承馬祖嗎？』黃檗說：『不是的。今天因為師父您舉這件事，才得見馬祖的大機大用。然而我且不認識馬祖。如果繼承馬祖，以後會喪失我的兒孫。』希運禪師說：『見解與老師相同，減少老師一半的德行；見解超過老師，才堪以傳授。你很有超過我的見解。』後來溈山（Weishan，禪宗大師）問仰山（Yangshan，禪宗大師）百丈（Baizhang，禪宗大師）再次參拜馬祖的因緣，這兩位尊宿的意旨如何？仰山說：『這是大機之用。』溈山說：『馬祖門下出了八十四位善知識。』

【English Translation】 English version: He arrived at the abbot's room. Zushi (祖師, Patriarch) Yun (云, said): 'Where do you come from?' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'From behind the mountain.' Zushi (祖師, Patriarch) Yun (云, said): 'Did you meet anyone?' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'I didn't meet anyone.' Zushi (祖師, Patriarch) Yun (云, said): 'Why didn't you meet anyone?' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'If I had met someone, I would have reported it to the He Shang (和尚, monk).' Zushi (祖師, Patriarch) Yun (云, said): 'Where did you get this news from?' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'It's my fault.' Zushi (祖師, Patriarch) Yun (云, said): 'It's the old monk's fault.' The master (師, Shī, referring to Huangbo Xiyun) again visited Mazu (馬祖, a Chan master). Mazu (馬祖, a Chan master) raised his whisk. The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'Is it using this? Or using it apart from this?' Mazu (馬祖, a Chan master) hung the whisk in its original place. Mazu (馬祖, a Chan master) Yun (云, said): 'In the future, when you hear two pieces of skin (fragmentary teachings), how will you help people?' The master (師, Shī, referring to Huangbo Xiyun) took the whisk and raised it. Mazu (馬祖, a Chan master) Yun (云, said): 'Is it using this? Or using it apart from this?' The master (師, Shī, referring to Huangbo Xiyun) also hung the whisk in its original place. Mazu (馬祖, a Chan master) gave a thunderous shout, and the master (師, Shī, referring to Huangbo Xiyun) was deaf for three days. One day, the master (師, Shī, referring to Huangbo Xiyun) ascended the hall and said: 'The spiritual light shines alone, completely detached from the roots of dust (sense organs and sense objects). The essence reveals true constancy, not bound by words. The nature of mind is without defilement, originally perfectly complete. Just by separating from deluded conditions, one is Thus Come Buddha (如如佛, Tathagata).' A monk cried and entered the Dharma hall. The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'What are you doing?' The monk Yun (云, said): 'Both my parents have passed away. Please, Master, choose a date.' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'Come tomorrow, and I will bury them for you at once.' Asked: 'What is a unique thing?' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'Sitting alone on the Great Hero Peak.' The monk bowed. The master (師, Shī, referring to Huangbo Xiyun) then struck him. The master (師, Shī, referring to Huangbo Xiyun) ascended the hall. As soon as the assembly gathered, the master (師, Shī, referring to Huangbo Xiyun) drove them down with his staff, then summoned the assembly. The assembly turned their heads. The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'What is it?' Huangbo (黃檗, a Chan master) arrived at the master's (師, Shī, referring to Huangbo Xiyun) place. One day, he bid farewell, saying: 'I want to pay respects to Mazu (馬祖, a Chan master).' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'Mazu (馬祖, a Chan master) has already passed away.' Huangbo (黃檗, a Chan master) Yun (云, said): 'I don't know what words Great Master Ma (馬大師, Great Master Ma, referring to Mazu) had.' The master (師, Shī, referring to Huangbo Xiyun) then recounted the circumstances of his second visit. Huangbo (黃檗, a Chan master) couldn't help but stick out his tongue upon hearing this. The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'Are you going to inherit Mazu (馬祖, a Chan master) in the future?' Huangbo (黃檗, a Chan master) said: 'No. Today, because of your explanation, I have seen Mazu's (馬祖, a Chan master) great function and great use. However, I still do not recognize Mazu (馬祖, a Chan master). If I were to inherit Mazu (馬祖, a Chan master), I would lose my descendants in the future.' The master (師, Shī, referring to Huangbo Xiyun) Yun (云, said): 'Views that are the same as the teacher's reduce the teacher's virtue by half. Views that surpass the teacher's are worthy of transmission. You have views that greatly surpass mine.' Later, Weishan (溈山, a Chan master) asked Yangshan (仰山, a Chan master) about Baizhang's (百丈, a Chan master) second visit to Mazu (馬祖, a Chan master). What was the intention of these two venerable masters? Yangshan (仰山, a Chan master) Yun (云, said): 'This is the use of great function.' Weishan (溈山, a Chan master) Yun (云, said): 'Eighty-four enlightened individuals came from Mazu's (馬祖, a Chan master) school.'

善知識。幾人得大機。幾人得大用。仰山云。百丈得大機。黃檗得大用。余皆唱導之師。溈山云。如是如是。師一日以禪宗肇自少室。至曹溪已來多居律寺。雖云別院。然于說法住持未合規度。故常爾介懷。乃曰。佛祖之道欲誕布化。元冀來際不泯者。豈當與諸部阿笈摩教為隨行邪。遂制叢林清規。禪門獨行。由百丈之始。今略舒大要遍示後學。令不忘本也。其諸軌度。山門備焉。

寶曇曰。百丈見野鴨子悟道歸來。或哭或笑或問其故。丈矍然曰。汝道哭即是。笑即是。便有驅耕奪饑之手。至馬祖震威一喝。三日耳聾。如百鍊精金最後入火。無復故金矣。學道至此。然後謂之百了千當。嘗觀百丈寶此金剛王久矣。未嘗輕以示人。一旦黃檗輒嬰其鋒以眥睚一世。複用是以出臨濟。佛法之盛實此老之力也。然以道德餘力綱紀叢林。推原人情蘄合佛意。可以為萬世法。是故行之後世得不弊也。愚謂其功不在制禮作樂下。昔先儒有造慧林法席者。適觀僧飯井井。千百闃然無聲。先儒曰。此三代之遺風也。其盛德休烈可勝道哉。

䖍州西堂智藏禪師

師與大寂奉書至忠國師。國師問曰。汝師說什麼法。師從東過西立。國師曰。只者個更別有。師從西過東立。國師曰。者個是馬師底。仁者作么生。師云。早個呈

【現代漢語翻譯】善知識，有多少人能獲得『大機』（dà jī，偉大的契機），有多少人能獲得『大用』（dà yòng，偉大的作用）？仰山（Yǎngshān，禪師名）說：『百丈（Bǎizhàng，禪師名）得大機，黃檗（Huángbò，禪師名）得大用，其餘的都是唱導之師。』溈山（Wéishān，禪師名）說：『正是如此，正是如此。』師父（指百丈）有一天認為禪宗起源於少室山（Shàoshì Shān），到曹溪（Cáoxī）以來大多居住在律寺（lǜ sì，遵守戒律的寺廟）中，雖然說是別院，但是在說法住持方面不合規矩法度，所以常常為此介懷。於是說：『佛祖的道想要廣佈教化，原本希望到來世也不泯滅，難道應當與諸部阿笈摩教（Āqí mó jiào，《阿含經》的教義）作為隨行嗎？』於是制定叢林清規（cónglín qīngguī，寺院的規章制度），禪門獨自奉行，從百丈開始。現在略微闡述大要，普遍告知後學，讓他們不忘根本。其中的各種規矩法度，山門都完備。寶曇（Bǎotán，僧人名）說：『百丈見到野鴨子悟道歸來，有時哭有時笑，有人問他緣故。百丈驚異地說：『你說哭就是，笑就是。』便有了驅耕奪饑的手段。到馬祖（Mǎzǔ，禪師名）震威一喝，三日耳聾，如同百鍊精金最後入火，不再是原來的金子了。學道到這種程度，然後才能稱得上是百了千當。』我曾經觀察百丈珍藏這金剛王很久了，不曾輕易示人。一旦黃檗竟然敢於觸犯他的鋒芒，以睚眥必報的態度對待世事，又用這種態度來培養臨濟（Línjì，禪師名）。佛法的興盛實在是因為這位老人的力量啊。然而他以道德餘力來綱紀叢林，推原人情以求符合佛意，可以作為萬世的法則。所以他的行為能夠流傳後世而不至於產生弊端。我認為他的功勞不在制定禮樂之下。昔日有先儒建造慧林法席，恰好看到僧人吃飯，整整齊齊，千百人寂靜無聲。先儒說：『這是三代的遺風啊。』他的盛德美名怎麼能說得完呢？䖍州（Qiánzhōu，地名）西堂智藏禪師（Xītáng Zhìzàng Chánshī）智藏禪師與大寂（Dàjì，禪師名）拿著書信去拜見忠國師（Zhōng Guóshī）。國師問道：『你師父說什麼法？』智藏禪師從東邊走到西邊站立。國師說：『只是這個，還有別的嗎？』智藏禪師從西邊走到東邊站立。國師說：『這個是馬祖的，仁者你怎麼樣？』智藏禪師說：『早就呈上了。』

【English Translation】 Good teachers, how many people attain 『Great Opportunity』 (dà jī, a great chance), and how many attain 『Great Function』 (dà yòng, great effect)? Yǎngshān (name of a Chan master) said, 『Bǎizhàng (name of a Chan master) attained Great Opportunity, and Huángbò (name of a Chan master) attained Great Function; the rest are merely teachers who chant and guide.』 Wéishān (name of a Chan master) said, 『So it is, so it is.』 The master (referring to Bǎizhàng) one day considered that Chan Buddhism originated from Mount Shàoshì, and since Cáoxī, it has mostly resided in Vinaya monasteries (lǜ sì, monasteries that adhere to the precepts). Although they are called separate courtyards, they do not conform to the proper standards in terms of preaching and upholding the Dharma, so he often felt concerned about this. Therefore, he said, 『The Buddha's path seeks to spread and transform, originally hoping that it would not be extinguished in the future. How could it be appropriate to follow the teachings of the Āgama (Āqí mó jiào, teachings of the Āgama Sutras) as an accompaniment?』 Thus, he established the monastic regulations (cónglín qīngguī, rules and regulations of the monastery), which the Chan school practices independently, starting from Bǎizhàng. Now, I will briefly explain the main points to inform later learners, so that they do not forget the fundamentals. All the rules and regulations are complete in the mountain gate. Bǎotán (name of a monk) said, 『Bǎizhàng attained enlightenment upon seeing wild ducks and returned, sometimes crying and sometimes laughing. Someone asked him the reason. Bǎizhàng said in surprise, 『You say crying is it, laughing is it.』 Then he had the means to drive away the hungry and seize food. When Mǎzǔ (name of a Chan master) roared with power, he was deaf for three days, like refined gold entering the fire for the last time, no longer the original gold. Only when one's learning reaches this level can one be called fully understanding.』 I have observed Bǎizhàng treasuring this Vajra King for a long time, never lightly showing it to others. Suddenly, Huángbò dared to challenge his sharpness, treating the world with a vengeful attitude, and using this attitude to cultivate Línjì (name of a Chan master). The prosperity of Buddhism is truly due to the strength of this old man. However, he used his remaining moral strength to govern the monastery, exploring human feelings to conform to the Buddha's intention, which can be used as a law for all ages. Therefore, his actions can be passed down to future generations without causing harm. I believe his merit is no less than that of creating rituals and music. In the past, a Confucian scholar built a Huìlín Dharma seat and happened to see the monks eating, orderly and silent. The Confucian scholar said, 『This is the legacy of the Three Dynasties.』 How can his great virtue and glorious achievements be fully described? Chan Master Xītáng Zhìzàng of Qiánzhōu (place name) Chan Master Zhìzàng and Dàjì (name of a Chan master) took a letter to visit National Teacher Zhōng (Zhōng Guóshī). The National Teacher asked, 『What Dharma does your master speak?』 Chan Master Zhìzàng walked from east to west and stood. The National Teacher said, 『Only this, is there anything else?』 Chan Master Zhìzàng walked from west to east and stood. The National Teacher said, 『This is Mǎzǔ's, what about you, benevolent one?』 Chan Master Zhìzàng said, 『It has already been presented.』

似和尚了。尋又送書至徑山謁國一禪師。語載國一章。僧問馬祖。離四句。絕百非。請師直指西來意。祖云。我今日勞倦。不能為汝說得。問取智藏去。僧問師。師曰。何不問和尚。僧曰。和尚教來問。師曰。我今日頭痛。不能為汝說。去問取海兄。僧遂問海兄。兄云。我到者里卻不會。僧舉似馬祖。祖云。藏頭白。海頭黑。祖一日問。師何不看經。師云。經豈異耶。祖曰。然雖如此。汝向後為人也稍得。師曰。智藏病。思自養。敢言為人。祖曰。子末年必興於世。

寶曇曰。藏頭白。海頭黑。一語匊天下後世學者。如透金剛圈。如吞栗棘蓬。曾不知大寂當時正是看錮鏴著生鐵也。馬師大國楚也。遣使二老如聘虎狼之秦。不為吞噬者幾希。藏公可謂使乎。使於四方不辱君命者也。對李翱之問大寂。當爲擊節。

京兆府章敬寺懷惲禪師

師因僧問心法雙忘指歸何處。師曰。郢人無污徒勞運斤。曰。請師不返之言。師曰。即無返句。百丈和尚令一僧來問。伺師上堂次。展坐具禮拜了。起來拈師一隻靸鞋。以衫袖拂卻塵了。倒覆向下。師曰。老僧罪過。或問。祖師所傳心地法門。為是真如心。妄想心。非真非妄心。為是三乘教外別傳底心。師云。汝見目前虛空么。曰。信之。常在目前。人自不見。師曰。

【現代漢語翻譯】現代漢語譯本：

像個和尚了。後來又送信到徑山拜見國一禪師，談話內容記載在《國一章》中。有僧人問馬祖（Mazu，禪宗大師）：『離開四句，斷絕百非，請老師直接指示西來的意義。』馬祖說：『我今天勞累，不能為你解說，去問智藏（Zhizang，人名）吧。』僧人問智藏，智藏說：『為什麼不問和尚（指馬祖）？』僧人說：『和尚叫我來問。』智藏說：『我今天頭痛，不能為你解說，去問海兄（Hai Xiong，人名）吧。』僧人於是去問海兄，海兄說：『我到這裡卻不會。』僧人把情況告訴馬祖，馬祖說：『藏頭白，海頭黑。』馬祖有一天問智藏：『你為什麼不看經？』智藏說：『經有什麼不同嗎？』馬祖說：『即使這樣，你以後為人說法也能稍有心得。』智藏說：『智藏有病，只想自我修養，怎敢說為人說法。』馬祖說：『你晚年必定興盛於世。』

寶曇（Baotan，人名）說：『藏頭白，海頭黑』，一句話概括了天下後世的學者，如同穿透金剛圈，如同吞下栗棘蓬。卻不知道馬祖當時正是看守著生鐵。馬祖是大國楚地的，派遣使者二老如同聘請虎狼之秦，不被吞噬的很少。公（Gong，人名）可以稱作使者嗎？能出使四方而不辱使命的人啊。對李翱（Li Ao，人名）的提問，馬祖應當為之擊節讚歎。

京兆府章敬寺懷惲禪師（Huaiyun，人名）

有僧人問懷惲禪師：『心法雙忘，指歸何處？』懷惲禪師說：『郢人無污，徒勞運斤。』僧人說：『請老師說一句不返回的話。』懷惲禪師說：『即無返句。』百丈和尚（Baizhang，人名）派一個僧人來問，趁懷惲禪師上堂的時候，展開坐具禮拜完畢，起來拿起懷惲禪師的一隻靸鞋，用衣袖拂去塵土，倒扣向下。懷惲禪師說：『老僧罪過。』有人問：『祖師所傳的心地法門，是真如心，還是妄想心，還是非真非妄心？是三乘教外別傳的心嗎？』懷惲禪師說：『你看見眼前的虛空嗎？』那人說：『相信它，它常在眼前，只是人們自己看不見。』懷惲禪師說：

【English Translation】 English version:

He resembled a monk. Later, he sent a letter to Jing Mountain to visit Zen Master Guoyi (Guoyi, personal name). Their conversation is recorded in the 'Guoyi Chapter'. A monk asked Mazu (Mazu, a Zen master): 'Apart from the four phrases, beyond the hundred negations, please directly point out the meaning of the coming from the West.' Mazu said, 'I am tired today and cannot explain it to you. Go ask Zhizang (Zhizang, personal name).' The monk asked Zhizang, who said, 'Why don't you ask the Abbot (referring to Mazu)?' The monk said, 'The Abbot told me to ask you.' Zhizang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Hai Xiong, personal name).' So the monk asked Brother Hai, who said, 'When I get here, I don't understand.' The monk told Mazu about this, and Mazu said, 'The head of Zang is white, the head of Hai is black.' One day, Mazu asked Zhizang, 'Why don't you read the scriptures?' Zhizang said, 'Are the scriptures any different?' Mazu said, 'Even so, you will gain some understanding in teaching others in the future.' Zhizang said, 'Zhizang is ill and only wants to cultivate himself. How dare I speak of teaching others?' Mazu said, 'You will surely flourish in the world in your later years.'

Baotan (Baotan, personal name) said: 'The head of Zang is white, the head of Hai is black,' one sentence summarizes the scholars of the world and future generations, like piercing through a diamond circle, like swallowing a chestnut bur. But they do not know that Mazu at that time was guarding raw iron. Mazu was from the great state of Chu, sending the two old envoys like hiring tigers and wolves from Qin, few were not devoured. Can Gong (Gong, personal name) be called an envoy? He is one who can be sent to all directions without disgracing the mission. Mazu should have applauded Li Ao's (Li Ao, personal name) question.

Zen Master Huaiyun (Huaiyun, personal name) of Zhangjing Temple in Jingzhao Prefecture

A monk asked Zen Master Huaiyun: 'When both mind and dharma are forgotten, where does it point to?' Zen Master Huaiyun said, 'The man of Ying is without blemish, it is futile to wield the axe.' The monk said, 'Please, Master, say a word that does not return.' Zen Master Huaiyun said, 'There is no returning phrase.' Abbot Baizhang (Baizhang, personal name) sent a monk to ask, taking advantage of Zen Master Huaiyun's ascending the hall, he spread out the sitting cloth, bowed, got up, picked up one of Zen Master Huaiyun's sandals, brushed off the dust with his sleeve, and turned it upside down. Zen Master Huaiyun said, 'The old monk is at fault.' Someone asked, 'The mind-ground Dharma transmitted by the Patriarchs, is it the True Suchness Mind, or the Deluded Mind, or the Neither True nor Deluded Mind? Is it the mind transmitted separately outside the teachings of the Three Vehicles?' Zen Master Huaiyun said, 'Do you see the emptiness before your eyes?' The man said, 'I believe it. It is always before my eyes, but people do not see it themselves.' Zen Master Huaiyun said:

汝莫認影像。曰。和尚作么生。師以手撥空三下。曰。作么生即是。師曰。汝向後會去在。僧來繞師三匝振錫而立。師曰。是是。其僧又到南泉亦繞三匝振錫而立。南泉曰。不是不是。此是風力所轉。終成敗壞。僧曰。章敬道是。和尚為甚道不是。南泉曰。章敬即是。是汝不是。

寶曇曰。南嶽聞馬祖出世。遣一僧候之。問作么生。僧如其言。故馬祖有自從胡亂后三十年不少鹽醬之語。南嶽然之。今百丈驗其弟。惲公亦用此手。故惲有老僧罪過之語。古人養子如養駿。平時過都歷塊固已熟其步驟矣。至是如不見者。數年中心望其奔軼絕塵。使人察之。果然也。諦觀南嶽馬師用處如此。百丈惲公用處又如此。所謂大小淺深之異。學者當自察之。

信州鵝湖大義禪師

師因唐憲宗詔入內。于麟德殿論義。有一法師問。如何是四諦。師曰。聖上一帝。三帝何在。又問。欲界無禪。禪居色界。此士憑何而立禪。師曰。法師只知欲界無禪。不知禪界無慾。法師云。如何是禪。師以手點空。法師無對。帝曰。法師講無窮經論。只這一點尚不柰何。師卻問諸碩德曰。行住坐臥畢竟以何為道。對曰。知者是道。師曰。不可以智知。不可以識識。安得知者是道。有對曰。無分別是道。師曰。善能分別諸法相。于第一義

【現代漢語翻譯】現代漢語譯本：『你不要執著于影像。』那僧人問道：『和尚您怎麼說？』章敬禪師用手在空中撥動三次。僧人又問：『怎麼說才是對的？』章敬禪師說：『你以後會明白的。』那僧人繞著章敬禪師轉了三圈，然後舉起錫杖站立。章敬禪師說：『是，是。』那僧人又到南泉普愿禪師那裡，也繞著南泉禪師轉了三圈，然後舉起錫杖站立。南泉禪師說：『不是，不是。這是風力所轉動，終究會敗壞的。』僧人說：『章敬禪師說是對的，和尚您為什麼說不是？』南泉禪師說：『章敬禪師說的是對的，是你不明白。』

寶曇禪師說：『南嶽懷讓禪師聽說馬祖道一禪師出世，派一個僧人去觀察他。問那僧人馬祖禪師說了什麼，那僧人如實回答。所以馬祖禪師有『自從胡亂后，三十年不少鹽醬』的說法。南嶽禪師認可了這種說法。現在百丈懷海禪師考驗他的師弟，惲公也用了這種手法。所以惲公有『老僧罪過』的說法。古人培養子弟就像培養駿馬一樣，平時經過都城，路過石塊，早就熟悉了它的步驟了。到了關鍵時刻，好像沒看見一樣。幾年中心裡盼望它能奔跑得超越塵埃，讓人去觀察它，果然如此。仔細觀察南嶽禪師和馬祖禪師的用法就是這樣，百丈禪師和惲公的用法也是這樣。這就是所謂的大小深淺的差異，學習的人應當自己去體會。』

信州鵝湖大義禪師

大義禪師因為唐憲宗下詔入宮，在麟德殿辯論佛法。有一位法師問道：『什麼是四諦（苦、集、滅、道，佛教的基本教義）？』大義禪師說：『聖上是一帝，三帝在哪裡？』又問：『欲界（佛教六道輪迴中的第一道，充滿慾望的世界）沒有禪定，禪定住在色界（佛教六道輪迴中的第二道，脫離了粗糙慾望但仍有物質形體的世界）。這位修行人憑什麼而立禪？』大義禪師說：『法師只知道欲界沒有禪定，不知道禪界沒有慾望。』法師問：『什麼是禪？』大義禪師用手指向天空。法師無言以對。皇帝說：『法師講解無窮的經論，這一點尚且不能奈何。』大義禪師反問各位碩德說：『行住坐臥，究竟以什麼為道？』回答說：『知者是道。』大義禪師說：『不可以智力去知，不可以意識去識，怎麼能說知者是道呢？』有人回答說：『沒有分別是道。』大義禪師說：『善於分別諸法相，才能明白第一義諦（佛教最高的真理）。』

【English Translation】 English version: 『You should not cling to the image.』 The monk asked, 『What does the master say?』 Master Zhangjing (Zhangjing, a Chan master) moved his hand three times in the air. The monk asked again, 『What is the correct way to say it?』 Master Zhangjing said, 『You will understand later.』 The monk circled Master Zhangjing three times, then raised his staff and stood still. Master Zhangjing said, 『Yes, yes.』 The monk then went to Master Nanquan Puyuan (Nanquan Puyuan, a Chan master) and also circled Master Nanquan three times, then raised his staff and stood still. Master Nanquan said, 『No, no. This is moved by the force of the wind and will eventually decay.』 The monk said, 『Master Zhangjing said it was right, why do you say it is not?』 Master Nanquan said, 『Master Zhangjing is right, it is you who do not understand.』

Chan Master Baotan said, 『When Nanyue Huairang (Nanyue Huairang, a Chan master) heard that Mazu Daoyi (Mazu Daoyi, a Chan master) had appeared in the world, he sent a monk to observe him. He asked the monk what Mazu had said, and the monk answered truthfully. Therefore, Mazu had the saying, 『Since the chaos, there has been no shortage of salt and sauce for thirty years.』 Nanyue approved of this saying. Now, Baizhang Huaihai (Baizhang Huaihai, a Chan master) tests his fellow disciple, and Yun Gong also used this method. Therefore, Yun has the saying 『The old monk is guilty.』 The ancients raised their disciples like raising fine horses. Usually, when passing through the capital and passing over stones, they were already familiar with the steps. At the critical moment, it was as if they had not seen it. For several years, they hoped that it would run beyond the dust, and asked people to observe it, and it was indeed so. Observe carefully how Nanyue and Mazu used it, and how Baizhang and Yun Gong used it. This is the so-called difference in size and depth, and learners should understand it themselves.』

Chan Master Dayi of Ehu in Xinzhou

Master Dayi was summoned to the palace by Emperor Xianzong of Tang and debated Buddhist teachings in the Linde Hall. A Dharma master asked, 『What are the Four Noble Truths (suffering, accumulation, cessation, and the path, the basic teachings of Buddhism)?』 Master Dayi said, 『The Holy One is one emperor, where are the three emperors?』 He also asked, 『There is no Chan meditation in the desire realm (the first realm of the six realms of reincarnation in Buddhism, a world full of desires), and Chan meditation resides in the form realm (the second realm of the six realms of reincarnation in Buddhism, a world that has escaped from coarse desires but still has material forms). What does this practitioner rely on to establish Chan?』 Master Dayi said, 『The Dharma master only knows that there is no Chan meditation in the desire realm, but does not know that there is no desire in the Chan realm.』 The Dharma master asked, 『What is Chan?』 Master Dayi pointed to the sky with his hand. The Dharma master was speechless. The emperor said, 『The Dharma master explains endless scriptures and treatises, but he cannot do anything about this point.』 Master Dayi asked the eminent monks, 『What is the Way in walking, standing, sitting, and lying down?』 They replied, 『Knowing is the Way.』 Master Dayi said, 『It cannot be known by intellect, nor can it be recognized by consciousness. How can you say that knowing is the Way?』 Someone replied, 『No discrimination is the Way.』 Master Dayi said, 『Being good at distinguishing the characteristics of all dharmas is the way to understand the ultimate truth (the highest truth in Buddhism).』

而不動。安得無分別是道。有對曰。四禪八定是道。師曰。佛身無為。不墮諸數。安得四禪八定是道耶。眾皆杜口。師又舉順宗問尸利禪師。大地眾生如何得見性成佛。尸利云。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月如何攫取。帝乃問。何者是佛性。師曰。不離陛下所問。帝默契真宗。

寶曇曰。善知識其不八面受敵而能護法城者。未始有也。愚觀國朝太宗皇帝垂示六問。當時學者或不能對。後世善知識互為酬唱。意謂大檀越流通此殊勝因緣也。說法。難事爾。古人猶有大眾威德怖。況天威不違咫尺乎。善知識亦有德尊眼明。平居法施雷動。有對人主而不能措一詞者。亦豈偶然哉。今鵝湖被旨憲宗。賜對麟德殿與諸師問答。遊戲自在貫穿不窮。如上將軍不持一兵。直入賊壘。䇿勛人主之前。真一代法施主盟也。其亦終南政公之季孟歟。

伊闕伏牛山自在禪師

師與大寂送書與忠國師。國師問曰。馬大師以何法示徒。對曰。即心即佛。國師曰。是甚麼語話。良久又問。此外更有甚麼言教。師曰。非心非佛。或云不是心不是佛不是物。國師云。猶較些子。師曰。馬大師即恁么。不審和尚此間如何。國師曰。三點如流水。曲似刈禾鐮。師后隱於伏牛山。師一日示徒曰。即心即佛

【現代漢語翻譯】現代漢語譯本而不動。怎能說沒有分別心就是道呢？有人回答說：『四禪八定（四種禪定和八種禪定，是佛教修行中的境界）』就是道。』師父說：『佛身是無為的，不屬於任何數量範疇，怎麼能說四禪八定是道呢？』眾人都沉默不語。師父又舉順宗皇帝問尸利禪師（Shili Chanshi）的例子：『大地眾生如何才能見性成佛？』尸利禪師說：『佛性猶如水中月，可見而不可取。』師父於是對皇帝說：『佛性不是非要看見才能看見，水中的月亮又如何能夠抓取呢？』皇帝於是問：『什麼是佛性？』師父說：『不離陛下所問。』皇帝默默地領悟了真宗。

寶曇（Baotan）說：『善知識如果不能八面應對，保護佛法之城，那是從來沒有的。』我觀察國朝太宗皇帝垂示的六個問題，當時的學者或許不能回答。後世的善知識互相酬唱，意思是說大施主流通這種殊勝的因緣。說法，是難事啊！古人還有大眾的威德所帶來的畏懼，更何況天子的威嚴近在咫尺呢？善知識也有德高望重、眼光敏銳的，平時說法如同雷霆震動。有的人面對人主卻不能說出一句話，這難道是偶然的嗎？現在鵝湖（Ehu）奉旨憲宗皇帝，在麟德殿（Linde Dian）與諸位禪師對答，遊戲自在，貫穿不窮。如同上將軍不帶一兵一卒，直入敵營，在人主面前建立功勛，真是一代佛法施主盟主啊！他大概是終南山政公（Zhongnan Zheng Gong）的季孟吧。

伊闕伏牛山自在禪師（Yique Funiushan Zizai Chanshi）

禪師與大寂（Daji）一起給忠國師（Zhong Guoshi）送信。國師問：『馬大師（Ma Dashi）用什麼方法教導弟子？』回答說：『即心即佛（即心是佛，人的心就是佛）。』國師說：『這是什麼話？』過了很久又問：『此外還有什麼言教？』禪師說：『非心非佛（不是心，也不是佛）。』或者說『不是心，不是佛，不是物。』國師說：『稍微好一點。』禪師說：『馬大師就是這樣，不知道和尚您這裡如何？』國師說：『三點如流水，彎曲似刈禾鐮。』禪師後來隱居在伏牛山（Funiu Shan）。禪師有一天對弟子說：『即心即佛。』

【English Translation】 English version And does not move. How can it be said that the absence of discrimination is the Dao? Someone replied: 'The Four Dhyanas and Eight Samadhis (four levels of meditative absorption and eight stages of higher consciousness in Buddhism) are the Dao.' The master said: 'The Buddha's body is unconditioned and does not fall into any numerical categories. How can the Four Dhyanas and Eight Samadhis be the Dao?' Everyone was silent. The master then cited the example of Emperor Shunzong asking Zen Master Shili (Shili Chanshi): 'How can sentient beings in the world attain enlightenment and become Buddhas?' Zen Master Shili said: 'Buddha-nature is like the moon in the water, visible but unattainable.' The master then said to the emperor: 'Buddha-nature is not necessarily seen to be seen. How can the moon in the water be grasped?' The emperor then asked: 'What is Buddha-nature?' The master said: 'It is not separate from what Your Majesty is asking.' The emperor silently understood the true essence.

Baotan (Baotan) said: 'A good advisor who cannot face all challenges and protect the city of Dharma has never existed.' I observe the six questions presented by Emperor Taizong of the dynasty. Scholars at that time may not have been able to answer them. Later generations of good advisors responded to each other, meaning that the great benefactor circulated this extraordinary karmic connection. Preaching the Dharma is difficult! The ancients still had the fear of the masses' power and virtue, let alone the emperor's majesty being so close? Good advisors also have high virtue and sharp eyes, and their usual Dharma teachings are like thunder. Some people cannot say a word in front of the ruler. Is this accidental? Now, Ehu (Ehu) was ordered by Emperor Xianzong to answer questions with the masters in Linde Hall (Linde Dian), playing freely and penetrating endlessly. Like a general who does not carry a single soldier, he goes straight into the enemy camp and establishes meritorious service before the ruler. He is truly a leader of Dharma benefactors of a generation! He is probably the Ji Meng of Zhongnan Zheng Gong (Zhongnan Zheng Gong).'

Zen Master Zizai of Yique Funiu Mountain (Yique Funiushan Zizai Chanshi)

The master and Daji (Daji) sent a letter to National Teacher Zhong (Zhong Guoshi). The National Teacher asked: 'What method does Master Ma (Ma Dashi) use to teach his disciples?' He replied: 'The mind itself is the Buddha (the mind itself is the Buddha, the human mind is the Buddha).' The National Teacher said: 'What is this talk?' After a long time, he asked again: 'What other teachings are there?' The master said: 'Neither mind nor Buddha (neither mind nor Buddha).' Or 'It is not mind, not Buddha, not thing.' The National Teacher said: 'A little better.' The master said: 'Master Ma is like this, I don't know what it is like here with you, monk?' The National Teacher said: 'Three points are like flowing water, curved like a sickle for cutting rice.' The master later lived in seclusion in Funiu Mountain (Funiu Shan). One day, the master said to his disciples: 'The mind itself is the Buddha.'

是無病求藥句。非心非佛是藥病對治句。僧問。如何是脫灑底句。師云。伏牛山下古今傳。

寶曇曰。即心即佛。非心非佛。是馬大師直指人心見性成佛之旨。諸弟子中發明叵多。唯伏牛曰。即心即佛是無病求藥句。非心非佛是藥病對治句。僧問脫灑句。則曰伏牛山下古今傳。真得馬師骨髓哉。青出於藍青於藍。冰生於水而寒於水。然後為親出也。

幽州盤山寶積禪師

師示眾曰。心若無事萬象不生。意絕玄機纖塵何立。道本無體因道而立名。道本無名因名而得號。若言即心即佛。今時未得玄微。若言非心非佛。猶是指蹤之極則。向上一路千聖不傳。學者勞形如猿捉影。夫大道無中復誰先後。長空絕際何用稱量。空既如斯道復何說。夫心月孤圓光吞萬象。光非照境境亦非存。光境俱忘復是何物。禪德譬如擲劍揮空。莫問及與不及。斯乃空輪無跡劍刃無虧。若能如是心心無知。全心即佛全佛即人。人佛無異始為道矣。禪德可中學道似地擎山。不知山之孤峻。如石含玉。不知玉之無暇。若如此者是名出家。故導師云。法本不相礙三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀。道絕無生。大智非明。真空無跡。真如凡聖皆是夢幻。佛及涅槃是為增語。禪德且須自看。無人替代。三界無法何處求心

。四大本空佛依何住。璇璣不動亦爾無言。覿面相呈更無餘事。珍重。師將順世告眾曰。有人邈得吾真否。眾皆將寫得真呈師。不契。普化出曰。某甲邈得。師曰。何不呈似老僧。普化乃翻筋斗而出。師曰。這漢向後徹風顛為人去在。

寶曇曰。盤山肉案頭髮明。歌鈴上徹去。真得法圓滿自在者也。天縱之辯。如萬象中明月。眾山中須彌。其自為高明不待㳂襲。後世因是而入流者。莫知紀極。垂示大略有五。曰心若無事萬象不生至學者勞形如猿捉影。一也。夫大道無中至道復何說。二也。夫心月孤圓至復是何物。三也。譬如擲劍揮空至始為道矣。四也。可中學道至更無餘事。五也。不知者往往合而爲一。遂至其言誵亂理亦稠疊。學之者如墮網罟喪亂本真。愚嘗于信心銘反覆論之。謂半偈可以了一生。全偈可以畢大事。今于盤山亦云。

大光明藏上卷卍新續藏第 79 冊 No. 1563 大光明藏

大光明藏中卷

江西道一禪師嗣法

毗陵芙蓉山大毓禪師

師因行食與龐居士。士接食次。師曰。生心受施。凈名早呵。去此一機。居士還甘不。士云。當時善現。豈不作家。師曰。非關他事。士云。食到口邊被人奪卻。師乃下食。士云。不消一句。又問。馬大師著

【現代漢語翻譯】現代漢語譯本：『四大本空，佛依何住？』（四大皆空，佛又依什麼而存在呢？）『璇璣不動，亦爾無言。』（即使是運轉的星辰也靜止不動，真理也無法用言語表達。）『覿面相呈，更無餘事。』（真理就在眼前，無需再做其他事情。）珍重。老師將要圓寂，告訴大家說：『有人能描繪出我的真像嗎？』大家都將自己描繪的畫像呈給老師，但都不符合。普化禪師出來說：『我能描繪。』老師說：『為何不呈給老僧看看？』普化禪師於是翻了個跟頭走了出去。老師說：『這人以後會瘋瘋癲癲地去度化他人。』寶曇禪師說：盤山禪師在肉案頭髮明，歌鈴上徹去。真正得法圓滿自在的人啊。天縱之辯，如萬象中明月，眾山中須彌（Sumeru，佛教宇宙觀中的聖山）。他自然高明，不依賴於模仿。後世因此而入門的人，數不勝數。他垂示的大略有五點：一是『心若無事，萬象不生，至學者勞形如猿捉影。』（如果心中沒有雜念，萬物就不會產生，學習的人勞神費力就像猿猴捉影子。）二是『夫大道無中，至道復何說？』（大道本無，至道還說什麼呢？）三是『夫心月孤圓，至復是何物？』（心如明月般孤寂圓滿，最終又是什麼呢？）四是『譬如擲劍揮空，至始為道矣。』（比如投擲劍在空中揮舞，這才算是道。）五是『可中學道，至更無餘事。』（可以在學習中悟道，最終就沒事了。）不明白的人往往將它們合而爲一，於是導致言語混亂，道理也變得繁瑣。學習的人就像掉進網裡，喪失了本真。我曾經在《信心銘》中反覆論述，說半句偈語就可以瞭解一生，整句偈語就可以完成大事。現在對於盤山禪師也是這樣認為。《大光明藏》上卷卍新續藏第 79 冊 No. 1563 《大光明藏》《大光明藏》中卷江西道一禪師嗣法毗陵芙蓉山大毓禪師禪師有一次在行齋飯時遇到龐居士。居士接過齋飯。禪師說：『生心受施，凈名早呵。』（心懷分別地接受佈施，維摩詰早就呵斥過了。）『去此一機，居士還甘不？』（拋開這個機鋒，居士還覺得甘甜嗎？）居士說：『當時善現（Subhuti，須菩提，佛陀的十大弟子之一），豈不作家？』（當時的須菩提，難道不是個行家嗎？）禪師說：『非關他事。』（與他事無關。）居士說：『食到口邊被人奪卻。』（飯都到嘴邊了卻被人奪走了。）禪師於是放下齋飯。居士說：『不消一句。』（無需多說一句。）又問：馬大師（Ma-tsu，馬祖道一禪師）著

【English Translation】 English version: 『The four great elements are fundamentally empty, where does the Buddha dwell?』 (Since the four elements are fundamentally empty, where does the Buddha reside?) 『The celestial pivot does not move, and so it is without words.』 (Even the rotating stars are still, and the truth cannot be expressed in words.) 『Presenting face to face, there is nothing else to do.』 (The truth is right before your eyes, there is nothing else to do.) Treasure this. The master, about to pass away, told the assembly: 『Can anyone depict my true likeness?』 Everyone presented their depictions to the master, but none were satisfactory. P'u-hua (Puhua, a Zen monk known for his unconventional behavior) came forward and said: 『I can depict it.』 The master said: 『Why not present it to this old monk?』 P'u-hua then did a somersault and left. The master said: 『This fellow will go mad and transform others in the future.』 Bao Tan (Baotan, a Zen master) said: 『Master Pan Shan (Panshan, a Zen master) made his enlightenment on the meat cutting board, and his teachings reached the highest levels. He is truly one who has attained the Dharma, complete and free. His natural talent for debate is like the bright moon among all phenomena, Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) among all mountains. He is naturally brilliant and does not rely on imitation. Countless people in later generations entered the path because of him. He gave five general instructions: First, 『If the mind is without affairs, the myriad phenomena do not arise; those who study labor in vain like monkeys grasping at shadows.』 Second, 『The Great Way is without center, what more is there to say about the Ultimate Way?』 Third, 『The moon of the mind is solitary and round, what ultimately is it?』 Fourth, 『It is like throwing a sword and waving it in the air, only then is it the Way.』 Fifth, 『One can learn the Way through study, and ultimately there is nothing else to do.』 Those who do not understand often combine them into one, leading to confused words and convoluted reasoning. Those who study it are like falling into a net, losing their original nature. I have repeatedly discussed this in the Faith Mind Inscription, saying that half a verse can understand a lifetime, and a whole verse can accomplish great things. I think the same way about Master Pan Shan now.』 The Upper Volume of The Great Light Treasury 卍 New Continued Canon, Volume 79, No. 1563, The Great Light Treasury The Middle Volume of The Great Light Treasury Successor to Dharma of Zen Master Daoyi of Jiangxi Zen Master Dayu of Furong Mountain in Piling The master was once walking for food with Layman Pang (Layman Pang, a famous Zen Buddhist layman). The layman received the food. The master said: 『To receive offerings with a discriminating mind, Vimalakirti (Vimalakirti, a famous Buddhist layman) has long rebuked.』『Leaving aside this opportunity, does the layman still find it sweet?』 The layman said: 『At that time, Subhuti (Subhuti, one of the Buddha's ten great disciples), was he not an expert?』 The master said: 『It is not about other matters.』 The layman said: 『The food is taken away just as it reaches the mouth.』 The master then put down the food. The layman said: 『No need for another word.』 He then asked: 『Master Ma (Ma-tsu, Zen Master Mazu Daoyi) wears』

實為人處。還分付吾師不。師曰。某甲尚未見他。作么知佗著實處。士云。只此見知也無討處。師曰。居士也不得一向言說。士云。一向言說師又失宗。若作兩向三向師還開得口不。師曰。直是開口不得可謂實也。居士撫掌而出。

寶曇曰。老龐機鋒不可觸者也。其嘗所往來亦不過石頭馬祖。二老之門數十人。非目光射人未易輕合。今見於芙蓉師者是其冠首。夫道與機相即猶形影也。雖時有長短大小不同。道固自然而機豈不然也。世亦有道富而機不相副者。亦有機圓而道未充者。唯道機相副心眼俱圓。然後堪與龐公諸師為忘年交為同門友。不然則提瓶挈水未必爾要也。

蒲州麻谷山寶徹禪師

師一日隨馬祖行次。問。如何是大涅槃。祖云。急。師云。急個什麼。祖云。看水。師與丹霞遊山次。見水中魚以手指之。霞雲。天然天然。師至來日又問丹霞昨日事作么生。丹霞放身作臥勢。師曰。蒼天蒼天。又與丹霞行至麻谷山。師曰。某甲向這裡住也。霞雲。住即且從。還有那個也無。師曰。珍重。有僧問云。十二分教某甲不疑。如何是祖師西來意。師乃起立。以拄杖繞身一匝翹一足云。會么。僧無對。師便打。僧問。如何是佛法大意。師嘿然。耽源問十二面觀音是凡是聖。師曰。是聖。耽源打師一摑。

【現代漢語翻譯】現代漢語譯本：那確實是為人處世的關鍵之處。還請教過我的老師嗎？老師說：『我還沒有見過他，怎麼知道他確實的關鍵之處呢？』那人說：『僅僅是這見解和認知，也無處可以再尋求了。』老師說：『居士你也不能總是這樣說。』那人說：『總是這樣說，老師您又失去了宗旨。如果從兩個方面或三個方面來說，老師您還能開口嗎？』老師說：『確實是無法開口，這才能說是實在的關鍵之處。』那人拍手走開了。

寶曇說：老龐的機鋒是不可觸碰的。他曾經交往的也不過是石頭（Shitou，指石頭希遷禪師）和馬祖（Mazu，指馬祖道一禪師）。這兩位老禪師門下有數十人，如果不是目光銳利的人，不容易輕易地與他們相合。現在在芙蓉禪師那裡見到他，是他的開始。道與機鋒相互依存，就像形體和影子一樣。雖然有時有長短大小的不同，道本來是自然的，機鋒難道不是這樣嗎？世上也有道很豐富而機鋒不相稱的人，也有機鋒圓融而道行未充實的人。只有道與機鋒相稱，心眼都圓融，然後才能與龐公（Pang Gong，指龐蘊居士）等禪師成為忘年之交，成為同門好友。不然的話，提瓶打水也未必是你需要的。

蒲州麻谷山寶徹禪師（Baoche Chanshi of Magu Mountain in Puzhou）

禪師一天跟隨馬祖（Mazu，指馬祖道一禪師）行走，問道：『如何是大涅槃（Da Niepan，指偉大的涅槃）？』馬祖說：『急。』禪師說：『急什麼？』馬祖說：『看水。』禪師與丹霞（Danxia，指丹霞天然禪師）一起遊山，看見水中的魚，用手指著魚。丹霞說：『天然天然。』禪師到來日又問丹霞昨天的事怎麼樣了。丹霞放身作臥勢。禪師說：『蒼天蒼天。』又與丹霞走到麻谷山（Magu Mountain）。禪師說：『我打算在這裡住了。』丹霞說：『住就暫且隨你，還有那個嗎？』禪師說：『珍重。』有僧人問道：『十二分教（Shier Fen Jiao，指佛經的十二種分類）我沒有疑問，如何是祖師西來意（Zushi Xilai Yi，指禪宗的宗旨）？』禪師於是站起來，用拄杖繞身一圈，翹起一隻腳說：『會嗎？』僧人無言以對。禪師就打了他。僧人問：『如何是佛法大意（Fofa Dayi，指佛法的精髓）？』禪師沉默不語。耽源（Tanyuan）問十二面觀音（Shier Mian Guanyin，指十二面觀音菩薩）是凡人還是聖人？禪師說是聖人。耽源打了禪師一巴掌。

【English Translation】 English version: That truly is the key to dealing with people. Have you told my teacher yet? The teacher said, 'I haven't seen him yet, how would I know his true key point?' The man said, 'Just this view and knowledge, there is nowhere else to seek.' The teacher said, 'Layman, you can't always say it like that.' The man said, 'Always saying it like that, teacher, you lose the principle. If you speak from two or three aspects, can the teacher still open his mouth?' The teacher said, 'Truly unable to open the mouth, that can be called the true key point.' The man clapped his hands and left.

Baotan said: Old Pang's (Old Pang, referring to Layman Pang Yun) quick wit is untouchable. He used to associate with none other than Shitou (Shitou, referring to Zen Master Shitou Xiqian) and Mazu (Mazu, referring to Zen Master Mazu Daoyi). These two old masters had dozens of disciples, and it is not easy to agree with them lightly unless one's eyes are sharp. Now seeing him with Zen Master Furong is his beginning. The Dao and quick wit are interdependent, like form and shadow. Although there are differences in length and size, the Dao is naturally so, and is quick wit not so? In the world, there are also those who are rich in Dao but whose quick wit does not match, and those whose quick wit is perfect but whose Dao is not fulfilled. Only when the Dao and quick wit match, and the mind's eye is complete, can one become a friend of Old Pang (Pang Gong, referring to Layman Pang Yun) and other Zen masters, and become fellow disciples. Otherwise, carrying a bottle and fetching water may not be what you need.

Zen Master Baoche of Magu Mountain in Puzhou (Baoche Chanshi of Magu Mountain in Puzhou)

One day, the Zen master followed Mazu (Mazu, referring to Zen Master Mazu Daoyi) and asked, 'What is Great Nirvana (Da Niepan, referring to Great Nirvana)?' Mazu said, 'Urgent.' The Zen master said, 'Urgent about what?' Mazu said, 'Look at the water.' The Zen master and Danxia (Danxia, referring to Zen Master Danxia Tianran) were traveling in the mountains and saw fish in the water, pointing at the fish with his finger. Danxia said, 'Natural, natural.' The Zen master came the next day and asked Danxia how yesterday's matter was. Danxia lay down. The Zen master said, 'Heavens, heavens.' He and Danxia walked to Magu Mountain (Magu Mountain). The Zen master said, 'I plan to live here.' Danxia said, 'Living is up to you for now, but is there that one?' The Zen master said, 'Take care.' A monk asked, 'I have no doubts about the Twelve Divisions of Teachings (Shier Fen Jiao, referring to the twelve categories of Buddhist scriptures), what is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, referring to the purpose of Zen Buddhism)?' The Zen master then stood up, circled his body with his staff, and raised one foot, saying, 'Do you understand?' The monk had no answer. The Zen master then hit him. A monk asked, 'What is the great meaning of the Buddha-dharma (Fofa Dayi, referring to the essence of the Buddha-dharma)?' The Zen master was silent. Tanyuan asked whether the Twelve-Faced Guanyin (Shier Mian Guanyin, referring to the Twelve-Faced Guanyin Bodhisattva) is a mortal or a saint. The Zen master said it was a saint. Tanyuan slapped the Zen master.

師曰。知你不到這個境界。

寶曇曰。馬祖以鐵如意擊碎珊瑚之枝。散落諸子之手。自是而為陶朱猗頓之富者滿前矣。看水之旨其有是哉。與丹霞觀魚。對僧祖意之問。皆珊瑚枝枝撐著月底時節也。至十二面觀音境界。其亦鐵如意用事歟。

杭州鹽官鎮國海昌院齊安禪師

師因大寂行化于龔公山。乃振錫而造焉。師有奇相。大寂一見便器之。乃命入室密示正法。僧問。如何是本身盧舍那。師云。與我過凈瓶來。僧將凈瓶至。師曰。卻安舊處著。僧復來問。師曰。古佛過去久矣。師問座主而蘊何經論。曰。講華嚴經。師曰。華嚴經有幾種法界。主云。略而言之有四。廣說則重重無盡。師舉拂子曰。這個是第幾種法界中收。主良久。師曰。思而知慮而解是鬼家活計。日下孤燈果然失照。僧問大梅。如何是西來意。大梅云。西來無意。師聞乃云。一個棺材兩個死漢。一日喚侍者將犀牛扇子來。者云。破了也。師曰。扇子既破。還我犀牛兒來。者無對。師一日謂眾曰。虛空為鼓須彌為椎。什麼人打得。眾無對。有法空禪師到。師曰。禪師到來。貧道總未得作主人。法空云。請和尚便作主人。師曰。今日夜也。且歸本位安置。明日卻來。法空下去。翌旦師令沙彌屈法空至。師顧沙彌曰。咄沙彌不了事。教屈法

【現代漢語翻譯】現代漢語譯本：師父說：『我知道你還沒有達到這個境界。』寶曇說：『馬祖用鐵如意擊碎珊瑚的枝條，散落在眾弟子手中，從此成為像陶朱公、猗頓一樣富有的人比比皆是。看水的宗旨難道是這樣嗎？』與丹霞觀魚，回答僧人關於祖師禪意的問題，都是珊瑚枝支撐著月亮的時節啊。到了十二面觀音的境界，難道也是鐵如意在起作用嗎？』

杭州鹽官鎮國海昌院齊安禪師

齊安禪師因為馬祖（Mazu）（指馬祖道一，唐代禪師）在龔公山弘揚佛法，於是拄著錫杖前去拜訪。齊安禪師相貌奇特，馬祖一見就非常器重他，於是命他進入內室，秘密傳授正法。有僧人問：『如何是本身的盧舍那（Lushena）（報身佛）？』齊安禪師說：『把凈瓶給我拿過來。』僧人拿來凈瓶，齊安禪師說：『放回原來的地方去。』僧人又來問，齊安禪師說：『古佛已經過去很久了。』齊安禪師問座主（Zuozhu）（寺院中負責講經的僧人）研習什麼經論，座主說：『講《華嚴經》。』齊安禪師說：『《華嚴經》有幾種法界？』座主說：『簡略地說有四種，廣而言之則重重無盡。』齊安禪師舉起拂塵說：『這個屬於第幾種法界？』座主沉默良久。齊安禪師說：『思索而知，考慮而解，是鬼家的活計。』日下的孤燈果然失去了光照。僧人問大梅（Damei）（法常禪師）：『如何是西來意（Xilaiyi）（達摩祖師從西方來到中國的禪宗宗旨）？』大梅說：『西來無意。』齊安禪師聽了說：『一個棺材裡躺著兩個死人。』一天，齊安禪師叫侍者拿犀牛扇子來，侍者說：『破了。』齊安禪師說：『扇子既然破了，還我犀牛來。』侍者無言以對。齊安禪師一天對眾人說：『虛空為鼓，須彌山（Xumi Mountain）（佛教中的聖山）為椎，什麼人能敲得響？』眾人無言以對。有法空禪師（Fakong）來到，齊安禪師說：『禪師到來，貧道總沒能做成主人。』法空說：『請和尚便做主人。』齊安禪師說：『今天已經晚了，先回本位休息，明天再來。』法空下去。第二天，齊安禪師讓沙彌（Shami）（小和尚）去請法空來，齊安禪師看著沙彌說：『咄！沙彌不曉事，叫去請』

【English Translation】 English version: The Master said, 'I know you have not reached this state.' Bao Tan said, 'Mazu (referring to Mazu Daoyi, a Zen master of the Tang Dynasty) used an iron ruyi (a ceremonial scepter) to smash the branches of coral, scattering them into the hands of his disciples. Since then, those as rich as Tao Zhu Gong and Yi Dun have been everywhere. Is the essence of 'watching the water' like this? Danxia's observation of fish and the answers to monks' questions about the meaning of the Patriarch's Zen are all about the coral branches supporting the moon.' When it comes to the state of the Twelve-Faced Avalokiteśvara (Guanyin) (a bodhisattva embodying compassion), is it also the iron ruyi at work?'

Zen Master Qi'an of Haichang Monastery in Yanguan Town, Hangzhou

Because Mazu (Mazu Daoyi) was propagating the Dharma on Mount Gonggong, Zen Master Qi'an went to visit him, carrying his tin staff. Qi'an had a remarkable appearance, and Mazu immediately recognized his potential. He ordered him to enter his room and secretly imparted the true Dharma. A monk asked, 'What is the original Vairocana (Lushena) (the Sambhogakaya Buddha)?' Qi'an said, 'Bring me the clean water bottle.' The monk brought the bottle, and Qi'an said, 'Put it back where it was.' The monk asked again, and Qi'an said, 'The ancient Buddha has passed away long ago.' Qi'an asked the Zuozhu (the monk in charge of lecturing on scriptures in the monastery) what scriptures he was studying. The Zuozhu said, 'I am lecturing on the Avatamsaka Sutra (Huayan Jing).' Qi'an said, 'How many realms of Dharma are there in the Avatamsaka Sutra?' The Zuozhu said, 'Briefly speaking, there are four; broadly speaking, they are infinitely layered.' Qi'an raised his whisk and said, 'Which realm of Dharma does this belong to?' The Zuozhu remained silent for a long time. Qi'an said, 'Thinking to know and contemplating to understand are the activities of ghosts. The solitary lamp under the sun has indeed lost its light.' A monk asked Damei (Zen Master Fachang), 'What is the meaning of the Patriarch's coming from the West (Xilaiyi) (the purpose of Bodhidharma's arrival in China to transmit Zen Buddhism)?' Damei said, 'Coming from the West has no meaning.' Qi'an heard this and said, 'Two dead men in one coffin.' One day, Qi'an asked the attendant to bring the rhinoceros horn fan. The attendant said, 'It's broken.' Qi'an said, 'Since the fan is broken, return the rhinoceros to me.' The attendant had no reply. One day, Qi'an said to the assembly, 'The void is the drum, Mount Sumeru (Xumi Mountain) (the sacred mountain in Buddhism) is the mallet. Who can strike it?' No one could answer. Zen Master Fakong (Fakong) arrived, and Qi'an said, 'Zen Master has arrived, and I, the poor monk, have not been able to act as the host.' Fakong said, 'Please, Master, act as the host.' Qi'an said, 'It is late today. Return to your place and rest. Come back tomorrow.' Fakong left. The next day, Qi'an ordered the Shami (a novice monk) to summon Fakong. Qi'an looked at the Shami and said, 'Tsk! Shami is incompetent, telling him to summon.'

空禪師。卻屈得個守堂家人。法空無語。法昕院主來參。師問。汝是誰。曰。法昕。師曰。我不識汝。昕無語。

寶曇曰。鹽官老拳。盤山鐵喙。二老易地則皆然也。鹽官擒縱得妙。盤山博約適中。合兩季而成一翁。是為四海天馬駒也。鹽官失卻古佛。得個犀牛兒。遂使虛空須彌亦成曲調。當時不得王老師。幾乎打破此鼓也。

明州大梅山法常禪師

師初參大寂。問如何是佛。寂曰。即心是佛。師即大悟。唐貞元中居大梅時。鹽官會下一僧入山。因采主杖迷路至庵。問曰。和尚在此山多少時也。師曰。只見四山青又黃。又云。出山路向什麼處去。師曰。隨流去。僧歸說似鹽官。官曰。我在江西曾見一僧。自後不知訊息。莫是此僧么。遂令僧去請師。師有偈曰。摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得苦追尋。大寂聞師住山。令一僧往問云。和尚見馬師得個什麼便住此山。師云。馬師向我道即心即佛。我便向這裡住。僧云。馬師今日佛法又別。師云。作么生。僧云。近日又道非心非佛。師云。這老漢惑亂人家男女未有了日在。任汝非心非佛。我自即心即佛。其僧回舉似馬祖。祖曰。大梅梅子熟也。龐居士訪師問曰。久向大梅。未審梅子熟也未。師云。你向什麼處下口。士云。百

【現代漢語翻譯】現代漢語譯本法空禪師，卻能屈就自己去管理寺院的事務。法空對此無話可說。法昕院主前來參拜。禪師問道：『你是誰？』法昕回答：『法昕。』禪師說：『我不認識你。』法昕無言以對。

寶曇評道：鹽官禪師的手段老練，盤山禪師的言辭犀利，如果這兩位禪師互換位置，也能做得一樣出色。鹽官禪師的擒縱之法運用巧妙，盤山禪師的精簡概括恰到好處。將兩位禪師的優點結合起來，就成了一個了不起的人物，堪稱四海之內的天馬駒。鹽官禪師雖然失去了對古佛的執著，卻得到了像犀牛一樣勇猛精進的力量，甚至能讓虛空和須彌山也隨著他的節奏起舞。當時如果沒有王老師（指馬祖道一），恐怕早就打破了這面鼓（指禪宗的傳承）了。

明州大梅山法常禪師

禪師最初參拜馬祖道一（Da Ji），問道：『如何是佛？』馬祖回答：『即心是佛。』禪師當下大悟。唐朝貞元年間，禪師居住在大梅山時，鹽官禪師（Yan Guan）手下的一位僧人進入山中，因為採摘拄杖而迷路來到了禪師的茅庵。僧人問道：『和尚您在這座山裡住了多久了？』禪師說：『只見四山青了又黃。』又問：『出山的道路往哪裡走？』禪師說：『隨流而去。』僧人回去后把情況告訴了鹽官禪師，鹽官禪師說：『我在江西曾經見過一位僧人，之後就不知道他的訊息了，莫非就是這位僧人嗎？』於是派僧人去邀請禪師。禪師作偈說道：『摧殘的枯木倚靠在寒冷的樹林，幾度春天來臨也不改變心。打柴的人遇到了尚且不顧，郢地的人又何必苦苦追尋。』馬祖道一聽說禪師住在山裡，派一位僧人前去問道：『和尚您當初見到馬祖（Ma Zu）后得到了什麼，便住在這座山裡？』禪師說：『馬祖對我說即心即佛，我便在這裡住了下來。』僧人說：『馬祖如今的佛法又不一樣了。』禪師說：『怎麼說？』僧人說：『近日又說非心非佛。』禪師說：『這老傢伙迷惑人家男女，沒完沒了的。任憑你說非心非佛，我自認為即心即佛。』那位僧人回去后把情況告訴了馬祖，馬祖說：『大梅山的梅子熟了。』龐居士（Pang Ju Shi）拜訪禪師，問道：『久仰大梅山，不知梅子熟了沒有？』禪師說：『你打算在哪裡下口？』龐居士說：『百』

【English Translation】 English version Zen Master Fakong was able to condescend to manage the affairs of the monastery as a warden. Fakong was speechless about this. Abbot Faxin came to visit. The Master asked, 'Who are you?' He replied, 'Faxin.' The Master said, 'I don't recognize you.' Faxin was speechless.

Baotan commented: 'Old Master Yanguan's fist is experienced, and Panshan's words are sharp. If these two old masters were to switch places, they could both do equally well. Zen Master Yanguan's methods of capture and release are skillfully applied, and Panshan's concise summarization is just right. Combining the strengths of the two masters creates a remarkable figure, worthy of being called a heavenly steed within the four seas. Although Zen Master Yanguan lost his attachment to the ancient Buddha, he gained the strength of a rhino, even making emptiness and Mount Sumeru dance to his rhythm. If it weren't for Teacher Wang (referring to Mazu Daoyi) at that time, this drum (referring to the lineage of Zen) would have been broken long ago.'

Zen Master Fachang of Damei Mountain in Mingzhou

The Master initially visited Mazu Daoyi (Da Ji) and asked, 'What is Buddha?' Mazu replied, 'The mind itself is Buddha.' The Master immediately attained great enlightenment. During the Zhenyuan era of the Tang Dynasty, when the Master resided on Damei Mountain, a monk from Zen Master Yanguan's (Yan Guan) assembly entered the mountain and got lost while gathering staffs, arriving at the Master's hermitage. The monk asked, 'How long have you been living on this mountain, Venerable?' The Master said, 'I have only seen the four mountains green and then yellow.' He also asked, 'Which way is the path out of the mountain?' The Master said, 'Go with the flow.' The monk returned and told Zen Master Yanguan, who said, 'I once saw a monk in Jiangxi, and I haven't heard from him since. Could it be this monk?' So he sent the monk to invite the Master. The Master composed a verse saying: 'A withered tree leans against the cold forest, its heart unchanged despite the passing of many springs. Even woodcutters ignore it, so why should people from Ying seek it out?' When Mazu Daoyi heard that the Master was living on the mountain, he sent a monk to ask, 'What did you gain from seeing Mazu (Ma Zu) that made you stay on this mountain?' The Master said, 'Mazu told me that the mind itself is Buddha, so I stayed here.' The monk said, 'Mazu's Dharma is different now.' The Master said, 'How so?' The monk said, 'Recently he has been saying neither mind nor Buddha.' The Master said, 'This old fellow is confusing people endlessly. Let him say neither mind nor Buddha, I myself believe that the mind itself is Buddha.' The monk returned and told Mazu, who said, 'The plums of Damei Mountain are ripe.' Layman Pang (Pang Ju Shi) visited the Master and asked, 'I have long admired Damei Mountain, but I don't know if the plums are ripe yet?' The Master said, 'Where do you intend to take a bite?' The Layman said, 'Hundred'

雜碎。師展手云。還我核子來。僧問。如何是佛法大意。師云。蒲花柳絮竹針麻線。夾山與定山同行言話次。夾山云。生死中有佛即不迷生死。定山云。生死中無佛即無生死。二人往返不決。上山參禮夾山。便舉前話問師。未審那個親。師云。一親一疏。夾山云。那個親。師云。且去。明日來。夾山明日再上問。師云。親者不問。問者不親。忽一日謂其徒曰。來莫可拒。去莫可追。從容復聞鼯鼠聲。師云。即此物。非它物。汝等諸人善自護持。吾今逝矣。

寶曇曰。得道而隱何如古人。以艱難得之故以艱難守之。至有避人如避仇。避世如避秦者。大梅曰。剛被世人知住處。更移茅舍入深居是也。一旦扄鐍不密為人所知。任汝非心非佛我只即心之言。雖江西馬祖自來亦未易覓其住處。開示之要。深得其師三昧。蒲花柳絮竹針麻線。大有跨灶之機。最後聞鼯鼠聲。真不負夾山定山之禱矣。

湖南東寺如會禪師

此折床會也。自大寂去世。常患門人以即心即佛之談誦憶不已。且謂佛於何住。而曰即心。心如𦘕師。而云即佛。一日示眾曰。心不是佛。智不是道。劍去久矣爾方刻舟。而號東寺為禪窟焉。相國崔公郡出為湖南觀察使。見師問曰。師以何得。師曰。見性得。師方病眼。公戲之曰。既云見性。其奈

【現代漢語翻譯】現代漢語譯本

雜碎。師（指禪師）展開手說：『還我核子來。』僧人問：『如何是佛法大意？』師說：『蒲花柳絮竹針麻線。』夾山（Jia Shan）與定山（Ding Shan）同行談話時，夾山說：『生死中有佛（Buddha）即不迷生死。』定山說：『生死中無佛即無生死。』二人往返爭論不決。上山參拜夾山，便舉前話問師（指禪師）。未審那個親？師說：『一親一疏。』夾山說：『那個親？』師說：『且去，明日來。』夾山明日再上問。師說：『親者不問，問者不親。』忽一日對他的徒弟們說：『來莫可拒，去莫可追。』從容之際又聽到鼯鼠的聲音。師說：『即此物，非它物。汝等諸人善自護持，吾今逝矣。』

寶曇（Bao Tan）說：『得道而隱，何如古人？以艱難得之，故以艱難守之。』甚至有避人如避仇，避世如避秦者。大梅（Da Mei）說：『剛被世人知住處，更移茅舍入深居』就是這個意思。一旦門閂不嚴密被人所知，任你非心非佛，我只說即心之言。雖然江西馬祖（Ma Zu of Jiangxi）自來也未容易找到他的住處。開示的要點，深深地得到了他老師的三昧（Samadhi）。蒲花柳絮竹針麻線，大有跨灶之機。最後聽到鼯鼠聲，真不辜負夾山定山的祈禱了。

湖南東寺如會禪師（Chan Master Ruhui of Dongsi Temple, Hunan）

這是折床會也。自從大寂（Da Ji）去世，常擔心門人以『即心即佛』的談論誦唸不已。且說佛住在哪裡呢，而說『即心』。心如畫師，而說『即佛』。一日對大眾開示說：『心不是佛，智不是道。劍去久矣，爾方刻舟。』於是號東寺為禪窟。相國崔公郡出任湖南觀察使，見到禪師問道：『禪師以何得道？』禪師說：『見性得道。』禪師當時眼睛有病。崔公戲弄他說：『既然說見性，那你的眼睛又如何呢？』 English version

『Fragments.』 The Master (referring to the Chan Master) spread out his hand and said, 『Return my nucleus!』 A monk asked, 『What is the great meaning of the Buddha-dharma?』 The Master said, 『Cattail flowers, willow catkins, bamboo needles, hemp threads.』 Jia Shan and Ding Shan were walking and talking together. Jia Shan said, 『If there is Buddha in birth and death, one is not deluded by birth and death.』 Ding Shan said, 『If there is no Buddha in birth and death, there is no birth and death.』 The two argued back and forth without resolution. They went up the mountain to pay respects to Jia Shan and then raised the previous conversation to ask the Master (referring to the Chan Master). 『I don』t know which is closer?』 The Master said, 『One is close, one is distant.』 Jia Shan said, 『Which is close?』 The Master said, 『Go for now, come back tomorrow.』 Jia Shan came up again the next day to ask. The Master said, 『The close one does not ask; the one who asks is not close.』 Suddenly one day, he said to his disciples, 『Coming cannot be refused, going cannot be pursued.』 In a moment of composure, he heard the sound of a flying squirrel. The Master said, 『It is this thing, not another thing. All of you, take good care of yourselves, I am now departing.』

Bao Tan said, 『To attain the Dao and then hide, how is this compared to the ancients? Because it was obtained with difficulty, it is guarded with difficulty.』 There were even those who avoided people as if they were enemies, and avoided the world as if they were the Qin Dynasty. Da Mei said, 『Just being known by the world for one』s dwelling place, one moves the thatched hut deeper into seclusion,』 that is the meaning. Once the latch is not secure and one is known by others, no matter if you say 『not mind, not Buddha,』 I only speak of 『is mind.』 Although Ma Zu of Jiangxi himself came, it was not easy to find his dwelling place. The key to his teachings deeply attained his teacher』s Samadhi. Cattail flowers, willow catkins, bamboo needles, hemp threads, there is a great opportunity to cross the stove. Finally hearing the sound of the flying squirrel, he truly did not fail the prayers of Jia Shan and Ding Shan.

Chan Master Ruhui of Dongsi Temple, Hunan

This is the meeting of the broken chair. Since Da Ji passed away, he was often worried that his disciples would endlessly recite the talk of 『is mind, is Buddha.』 And to say where does the Buddha dwell, and then say 『is mind.』 The mind is like a painter, and then say 『is Buddha.』 One day, he instructed the assembly, saying, 『The mind is not the Buddha, wisdom is not the Dao. The sword has long gone, and you are still carving the boat.』 Therefore, he called Dongsi Temple a Chan cave. Prime Minister Cui Gongjun was appointed as the Inspector of Hunan. He saw the Chan Master and asked, 『How did the Chan Master attain the Dao?』 The Chan Master said, 『By seeing the nature.』 The Chan Master』s eyes were ill at the time. Cui Gong playfully said, 『Since you say you see the nature, then what about your eyes?』

【English Translation】 English version

『Fragments.』 The Master (referring to the Chan Master) spread out his hand and said, 『Return my nucleus!』 A monk asked, 『What is the great meaning of the Buddha-dharma?』 The Master said, 『Cattail flowers, willow catkins, bamboo needles, hemp threads.』 Jia Shan (Jia Shan) and Ding Shan (Ding Shan) were walking and talking together. Jia Shan said, 『If there is Buddha (Buddha) in birth and death, one is not deluded by birth and death.』 Ding Shan said, 『If there is no Buddha in birth and death, there is no birth and death.』 The two argued back and forth without resolution. They went up the mountain to pay respects to Jia Shan and then raised the previous conversation to ask the Master (referring to the Chan Master). 『I don』t know which is closer?』 The Master said, 『One is close, one is distant.』 Jia Shan said, 『Which is close?』 The Master said, 『Go for now, come back tomorrow.』 Jia Shan came up again the next day to ask. The Master said, 『The close one does not ask; the one who asks is not close.』 Suddenly one day, he said to his disciples, 『Coming cannot be refused, going cannot be pursued.』 In a moment of composure, he heard the sound of a flying squirrel. The Master said, 『It is this thing, not another thing. All of you, take good care of yourselves, I am now departing.』

Bao Tan (Bao Tan) said, 『To attain the Dao and then hide, how is this compared to the ancients? Because it was obtained with difficulty, it is guarded with difficulty.』 There were even those who avoided people as if they were enemies, and avoided the world as if they were the Qin Dynasty. Da Mei (Da Mei) said, 『Just being known by the world for one』s dwelling place, one moves the thatched hut deeper into seclusion,』 that is the meaning. Once the latch is not secure and one is known by others, no matter if you say 『not mind, not Buddha,』 I only speak of 『is mind.』 Although Ma Zu of Jiangxi (Ma Zu of Jiangxi) himself came, it was not easy to find his dwelling place. The key to his teachings deeply attained his teacher』s Samadhi (Samadhi). Cattail flowers, willow catkins, bamboo needles, hemp threads, there is a great opportunity to cross the stove. Finally hearing the sound of the flying squirrel, he truly did not fail the prayers of Jia Shan and Ding Shan.

Chan Master Ruhui of Dongsi Temple, Hunan (Chan Master Ruhui of Dongsi Temple, Hunan)

This is the meeting of the broken chair. Since Da Ji (Da Ji) passed away, he was often worried that his disciples would endlessly recite the talk of 『is mind, is Buddha.』 And to say where does the Buddha dwell, and then say 『is mind.』 The mind is like a painter, and then say 『is Buddha.』 One day, he instructed the assembly, saying, 『The mind is not the Buddha, wisdom is not the Dao. The sword has long gone, and you are still carving the boat.』 Therefore, he called Dongsi Temple a Chan cave. Prime Minister Cui Gongjun was appointed as the Inspector of Hunan. He saw the Chan Master and asked, 『How did the Chan Master attain the Dao?』 The Chan Master said, 『By seeing the nature.』 The Chan Master』s eyes were ill at the time. Cui Gong playfully said, 『Since you say you see the nature, then what about your eyes?』

眼何。師曰。見性非眼。眼病何害。公稽首謝之。師問南泉近離甚處。云。江西。師云。將得馬師真來不。泉云。只這是。師曰。背後底𠰚。泉無對。崔公入寺見鳥雀糞于佛頭上。乃問師曰。鳥雀還有佛性也無。師云。有。崔云。因甚麼向佛頭上糞。師曰。是伊何不向鷂子頭上放。仰山來參。師云。已相見了。更不用上來。仰云。恁么相見莫不當不。師歸方丈閉卻門。仰山歸舉似溈山。溈山云。寂子是什麼心行。仰山云。若不恁么。爭識得它。復有人問云。某甲擬請和尚開堂得不。師曰。待你將物褁石頭暖即得。彼無語。

寶曇曰。即心即佛之旨。想見一時雷動風行。雖無隙可乘無間得入。譬之曹公飲鴆。日慣一日不復殺人矣。故諸師相與匡救之。東寺曰。心不是佛智不是道。只此一語自然扶得。馬師一時衲子。如南泉如仰山。皆在席下。仰山稱東寺師叔若在某甲不致寂寥。時人指為折床會。其道固塞乎天壤矣。

廬山歸宗寺智常禪師

師上堂云。從上古德不是無知解。他高尚之士不同流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就佗覓。從前只是依他作解。發言皆滯。光不透脫。只為目前有物。僧問。如何是玄旨。師曰。去無汝用心處。僧云。豈無方便門令學

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是眼？』趙州禪師說：『見性不是眼睛的功能。眼睛有病又有什麼妨礙？』那人叩頭拜謝。趙州禪師問南泉禪師最近從哪裡來。南泉禪師說：『江西。』趙州禪師說：『把馬祖道一禪師的真傳帶來了嗎？』南泉禪師說：『就是這個。』趙州禪師說：『背後還有東西。』南泉禪師無言以對。崔公進入寺廟，看見鳥雀在佛像頭上拉屎。於是問趙州禪師說：『鳥雀還有佛性嗎？』趙州禪師說：『有。』崔公說：『為什麼要在佛像頭上拉屎？』趙州禪師說：『它為什麼不往老鷹頭上拉？』仰山慧寂禪師來參拜。趙州禪師說：『已經相見了，不用再上來了。』仰山禪師說：『這樣相見難道不合適嗎？』趙州禪師回到方丈室，關上門。仰山禪師回去把這件事告訴了溈山靈佑禪師。溈山禪師說：『慧寂禪師是什麼樣的心行？』仰山禪師說：『如果不是這樣，怎麼能認識他呢？』又有人問：『我打算請和尚您開堂說法可以嗎？』趙州禪師說：『等你把東西包住石頭能捂熱了就行。』那人無話可說。寶曇禪師說：『即心即佛』的宗旨，可以想見當時如雷霆般震動，如狂風般席捲。雖然沒有空隙可以乘虛而入，也沒有間隙可以進入。好比曹操飲鴆止渴，日子久了，毒藥也就不再能殺人了。所以各位禪師相互匡正補救。東寺禪師說：『心不是佛，智不是道。』僅僅這一句話自然就能扶正馬祖道一禪師一時的禪風。像南泉禪師、仰山禪師，都在馬祖道一禪師的座下。仰山禪師稱東寺禪師為師叔，說如果他在，就不會如此寂寥。當時的人指責趙州禪師的禪風為『折床會』，他的道確實堵塞了天地。廬山歸宗寺智常禪師智常禪師上堂說法：『從前的古德不是沒有知解，他們高尚之士不同流合污。現在的人不能自成自立，虛度光陰。各位不要用錯心，沒有人能代替你，也沒有你用心的地方。不要向外尋求，從前只是依附他人作解釋，發言都滯澀不通，光明不能透徹，只因爲眼前有物。』有僧人問：『什麼是玄妙的宗旨？』智常禪師說：『去除你用心的地方。』僧人說：『難道沒有方便之門可以學習嗎？』

【English Translation】 English version: A monk asked: 'What is the eye?' Zhaozhou (Joshu) Chan master said: 'Seeing the nature is not the function of the eye. What harm is there in having a diseased eye?' That person bowed and thanked him. Zhaozhou Chan master asked Nanquan (Nansen) Chan master where he had come from recently. Nanquan Chan master said: 'Jiangxi.' Zhaozhou Chan master said: 'Did you bring the true transmission of Mazu Daoyi (Baso Doitsu) Chan master?' Nanquan Chan master said: 'This is it.' Zhaozhou Chan master said: 'There is something behind it.' Nanquan Chan master was speechless. Cui Gong entered the temple and saw birds defecating on the head of the Buddha statue. So he asked Zhaozhou Chan master: 'Do birds have Buddha-nature?' Zhaozhou Chan master said: 'Yes.' Cui Gong said: 'Why do they defecate on the head of the Buddha statue?' Zhaozhou Chan master said: 'Why don't they defecate on the head of the hawk?' Yangshan Huiji (Kyozan Ejaku) Chan master came to pay respects. Zhaozhou Chan master said: 'We have already met, no need to come up.' Yangshan Chan master said: 'Is it not appropriate to meet like this?' Zhaozhou Chan master returned to his abbot's room and closed the door. Yangshan Chan master went back and told Weishan Lingyou (Isan Reiyu) Chan master about this. Weishan Chan master said: 'What is Huiji Chan master's state of mind?' Yangshan Chan master said: 'If it weren't like this, how could one recognize him?' Someone else asked: 'Is it possible for me to invite the venerable master to open a Dharma hall?' Zhaozhou Chan master said: 'It will be possible when you can wrap a stone and warm it up.' That person was speechless. Baotan Chan master said: 'The principle of 'Mind is Buddha' can be imagined as shaking like thunder and sweeping like a storm at that time. Although there is no gap to take advantage of, there is no gap to enter. It is like Cao Cao drinking poison to quench his thirst. After a long time, the poison will no longer kill people. Therefore, the Chan masters correct and remedy each other. Dongsi Chan master said: 'Mind is not Buddha, wisdom is not the Way.' Just this one sentence can naturally support Mazu Daoyi Chan master's Chan style at that time. Like Nanquan Chan master and Yangshan Chan master, they were all under Mazu Daoyi Chan master's seat. Yangshan Chan master called Dongsi Chan master his uncle, saying that if he were there, it would not be so lonely. People at that time accused Zhaozhou Chan master's Chan style of being a 'broken bed meeting', and his Way indeed blocked heaven and earth. Zhichang Chan Master of Guizong Temple on Mount Lu Zhichang Chan master ascended the hall and said: 'The ancient worthies of the past were not without knowledge and understanding, they were noble people who did not associate with the common crowd. People today cannot become independent and self-reliant, and waste their time. Do not misuse your minds, no one can replace you, and there is no place for you to use your mind. Do not seek externally, in the past you only relied on others to make interpretations, and your words were all stagnant and impassable, and the light could not penetrate, only because there is something in front of you.' A monk asked: 'What is the profound principle?' Zhichang Chan master said: 'Remove the place where you use your mind.' The monk said: 'Is there no expedient means to learn?'

人得入。師云。觀音妙智力。能救世間苦。僧云。如何觀音妙智力。師敲鼎蓋三下云。子還聞不。僧云。聞。師云。我何不聞。僧無語。師以棒趁下。師嘗與南泉同行。忽一日相別。煎茶次南泉問云。從前與師兄商量語句。彼此已知。此去或有人問畢竟事。作么生答他。師曰。者一片地大好卓庵。泉云。卓庵且置。畢竟事作么生。師乃打卻茶銚便起。泉云。師兄喫茶了。普愿未曾喫茶。師云。作者個語話。滴水也消不得。有座主來參。值師鋤草次。忽見一條蛇。師以鋤便钁。主云。久向歸宗。到來只見個粗行沙門。師云。你粗我粗。主云。如何是粗。師豎起鋤頭。主云。如何是細。師作斬蛇勢。主云。恁么則依而行之。師云。依而行之則且置。你什麼處見我斬蛇。主無語。江州刺史李㴾問。教中有言。須彌納芥子㴾即不疑。芥子納須彌莫是妄譚不。師曰。人傳使君讀萬卷書是不。李曰。是。師曰。身如椰子大。萬卷書向甚處著。李俯首而已又問。一大藏教明什麼邊事。師舉拳示之曰。會么。李云。不會。師曰。者措大。拳頭也不識。李云。請師指示。師曰。遇人即涂中受用。不遇即世諦流佈。師以目有重瞳。將藥手摩令俱赤。

寶曇曰。歸宗斬蛇與對李萬卷須彌芥子之問。真大寂之門文武韜略兼全者也。南泉曰

【現代漢語翻譯】現代漢語譯本：僧人問道：『如何才能得入（佛法）？』歸宗禪師說：『觀音菩薩有不可思議的智慧力量，能夠救度世間的苦難。』僧人又問：『如何是觀音菩薩的妙智力？』歸宗禪師敲了三下鼎蓋，說：『你聽見了嗎？』僧人說：『聽見了。』歸宗禪師說：『那我為什麼聽不見？』僧人無言以對。歸宗禪師用棒子趕他下去了。歸宗禪師曾經與南泉禪師一同行走。忽然有一天要分別了，（歸宗禪師）正在煎茶，南泉禪師問道：『從前與師兄商量語句，彼此已經知道了。此去或許有人問及「畢竟事」（最終的真理），該如何回答他？』歸宗禪師說：『這一片地方很適合建個庵。』南泉禪師說：『建庵且放一邊，「畢竟事」該如何回答？』歸宗禪師於是打翻了茶銚便起身離開了。南泉禪師說：『師兄喝茶了。』歸宗禪師說：『我普愿（歸宗禪師的法號）未曾喝茶。』歸宗禪師說：『像你這樣的言語，即使一滴水也承受不起。』有座主（精通佛經的僧人）前來參拜，正趕上歸宗禪師在鋤草。忽然看見一條蛇，歸宗禪師用鋤頭就鋤了過去。座主說：『久仰歸宗禪師的大名，到來只見一個行為粗魯的沙門。』歸宗禪師說：『你粗魯還是我粗魯？』座主說：『如何是粗魯？』歸宗禪師豎起鋤頭。座主說：『如何是細緻？』歸宗禪師做出斬蛇的姿勢。座主說：『既然這樣，我就依著您的話去做了。』歸宗禪師說：『依著我的話去做且放一邊，你從哪裡看見我斬蛇了？』座主無言以對。江州刺史李㴾（人名）問道：『佛教經典中有言，『須彌山（佛教中的聖山）能納入芥子（非常小的種子）』，我不懷疑。『芥子能納入須彌山』，莫非是虛妄之談？』歸宗禪師說：『人們都說使君（對李㴾的尊稱）讀了萬卷書，是這樣嗎？』李㴾說：『是。』歸宗禪師說：『身子像椰子那麼大，萬卷書放在哪裡呢？』李㴾低頭不語。又問：『一大藏教（全部佛經）闡明什麼邊事？』歸宗禪師舉起拳頭示意，說：『明白嗎？』李㴾說：『不明白。』歸宗禪師說：『你這個措大（對讀書人的蔑稱），拳頭也不認識。』李㴾說：『請禪師指示。』歸宗禪師說：『遇到合適的人就塗抹（點撥）讓他從中受益，遇不到就讓它在世俗中流佈。』歸宗禪師因為眼睛有重瞳，用藥手摩擦使兩隻眼睛都變紅。寶曇（人名）說：『歸宗禪師斬蛇與對李㴾萬卷書須彌芥子之問，真是大寂之門（指禪宗）文武韜略兼全的人啊。』南泉（禪師名）說：

【English Translation】 English version: A monk asked: 'How can one enter (the Dharma)?' Guizong (name of the Zen master) said: 'Guanyin (Avalokiteśvara, the Bodhisattva of compassion) has wonderful wisdom and power, capable of saving the suffering of the world.' The monk further asked: 'What is Guanyin's wonderful wisdom and power?' Guizong struck the cauldron lid three times and said: 'Do you hear it?' The monk said: 'I hear it.' Guizong said: 'Then why don't I hear it?' The monk was speechless. Guizong chased him away with a stick. Guizong once traveled with Nanquan (name of another Zen master). Suddenly, one day they were about to part ways. (Guizong) was brewing tea when Nanquan asked: 'Before, when discussing words and phrases with you, we already understood each other. If someone asks about the 'ultimate matter' (the ultimate truth) after this, how should I answer him?' Guizong said: 'This place is very suitable for building a hermitage.' Nanquan said: 'Putting aside the building of a hermitage, how should I answer about the 'ultimate matter'?' Guizong then overturned the tea kettle and got up to leave. Nanquan said: 'Brother, have some tea.' Guizong said: 'I, Puyuan (Guizong's Dharma name), have not had any tea.' Guizong said: 'Words like yours cannot be redeemed even with a drop of water.' A zuozhu (a monk well-versed in Buddhist scriptures) came to visit, just as Guizong was weeding. Suddenly, he saw a snake, and Guizong struck it with the hoe. The zuozhu said: 'I have long admired Guizong's name, but all I see is a crude shramana (Buddhist monk).' Guizong said: 'Are you crude or am I crude?' The zuozhu said: 'What is crude?' Guizong raised the hoe. The zuozhu said: 'What is refined?' Guizong made a gesture of cutting a snake. The zuozhu said: 'In that case, I will act accordingly.' Guizong said: 'Putting aside acting accordingly, where did you see me cut a snake?' The zuozhu was speechless. Li Ao (name of a person), the prefect of Jiangzhou, asked: 'The Buddhist scriptures say, 'Mount Sumeru (the sacred mountain in Buddhism) can be contained within a mustard seed (a very small seed),' I do not doubt this. 'A mustard seed can contain Mount Sumeru,' could this be a false statement?' Guizong said: 'People say that you, the prefect (a respectful term for Li Ao), have read ten thousand books, is that so?' Li Ao said: 'Yes.' Guizong said: 'Your body is as big as a coconut, where do you put ten thousand books?' Li Ao lowered his head and said nothing. He then asked: 'What does the entire Tripitaka (the collection of Buddhist scriptures) elucidate?' Guizong raised his fist to show him, saying: 'Do you understand?' Li Ao said: 'I do not understand.' Guizong said: 'You, this scholar (a derogatory term for scholars), do not even recognize a fist.' Li Ao said: 'Please instruct me, Zen master.' Guizong said: 'If I meet the right person, I will anoint (enlighten) him so that he may benefit from it; if I do not meet the right person, let it circulate in the mundane world.' Guizong, because his eyes had double pupils, rubbed them with his medicinal hand, making both eyes turn red. Baotan (name of a person) said: 'Guizong's cutting of the snake and his response to Li Ao's question about ten thousand books, Mount Sumeru, and the mustard seed, truly show that he is a person who possesses both literary and martial strategies from the gate of Daji (referring to Zen Buddhism).' Nanquan (name of a Zen master) said:

。馬祖出八十四員善知識。唯有歸宗較些子。蓋其用處如風如火如鉤如錐。有大敵如南泉。方顯其機也。論光不透脫之旨。後世惟雲門知之。謂法身有三種病二種光。其論實本於斯也。太史公曰。舜重瞳子。項羽亦重瞳子。豈其苗裔者也。厥後亦有赤眼重瞳子云。

汾州無業禪師

師凡有學者致問。答曰。莫妄想。唐憲宗遣使徴詔不赴。穆宗即位。命兩街僧錄靈阜等赍詔迎請。曰此度恩旨不同常時。愿順天心不可言疾也。師微笑曰。貧道何德屢煩世主。且請前行。吾從別道來矣。乃沐浴剃髮。至中夜告弟子惠愔等曰。汝等見聞覺知之性與太虛同等不生不滅。一切境界本自空寂無一法可得。迷者不了而為境惑。一為境惑流轉不窮。汝等當知心性本自有之。非因造作。猶如金剛不可破壞。一切諸法如景如響無有實者。故經云。唯此一事實餘二則非真。常了一切空。無一物當情。是祖佛用心處。汝等勤而行之。言訖而逝。

寶曇曰。無業奇厖。福艾似馬祖。聞道似南嶽。真一代耆杰也。古人治病之要。先定其膏盲。然後砭鍼以起九死。所謂無妄之疾勿藥有喜。馬師之接無業是也。故其平生多示人曰莫妄想。是其已試之藥。猶恨老死不能萬全。故口疏為萬金之方。炮製之宜。佐使之法。無不畢具。人能依此

【現代漢語翻譯】現代漢語譯本：馬祖道一（Mazu Daoyi，禪宗大師）門下出了八十四位善知識（shan zishi，指有德行的佛教導師）。只有歸宗智常（Guizong Zhichang，禪宗僧人）稍微勝過他們。因為他的運用就像風、火、鉤、錐一樣迅猛有力。有像南泉普愿（Nanquan Puyuan，禪宗大師）這樣強大的對手，才能顯出他的機鋒。關於光不透脫（guang bu toutuo，指對事物理解不徹底）的宗旨，後世只有雲門文偃（Yunmen Wenyan，雲門宗創始人）懂得。他說法身（fashen，佛的化身）有三種病和兩種光。他的理論實際上來源於此。太史公（Taishigong，司馬遷的尊稱）說，舜（Shun，古代帝王）是重瞳子（chongtongzi，指眼睛裡有兩個瞳孔），項羽（Xiang Yu，秦末將領）也是重瞳子。難道他們是苗裔嗎？後來也有赤眼重瞳子的說法。

汾州無業禪師（Fenzhou Wuye Chanshi，唐代禪師）

禪師凡是有學人來請教，就回答說：『不要妄想（mo wangxiang，不要胡思亂想）。』唐憲宗（Tang Xianzong，唐朝皇帝）派遣使者徵召他，他沒有應召。唐穆宗（Tang Muzong，唐朝皇帝）即位后，命令兩街僧錄靈阜（Lingfu，僧官）等人帶著詔書去迎接他，說：『這次的恩旨不同於往常，希望您順應天意，不要說自己有病。』禪師微笑著說：『貧道有什麼德行，屢次麻煩世俗的君主。請你們先行，我從別的路走了。』於是沐浴剃髮，到半夜告訴弟子惠愔（Huiyin，禪師的弟子）等人說：『你們的見聞覺知之性與太虛空（taixu kong，指宇宙）同等，不生不滅。一切境界本來就是空寂的，沒有一法可以得到。迷惑的人不明白這個道理，而被境界迷惑。一旦被境界迷惑，就會流轉不休。你們應當知道心性本來就具有，不是因為造作而產生的。就像金剛（jingang，比喻堅固不壞）一樣不可破壞。一切諸法就像影子和回聲一樣，沒有真實的。所以經書上說：『只有這一件事是真實的，其餘兩件事都不是真實的。』常常明瞭一切都是空性的，沒有一物可以執著。這是祖師和佛的用心之處。你們要勤奮地去修行。』說完就去世了。

寶曇（Baotan，禪宗僧人）說：無業禪師奇特而質樸，福艾（Fu Ai，禪宗僧人）像馬祖道一，聞道（Wen Dao，禪宗僧人）像南嶽懷讓（Nanyue Huairang，禪宗大師）。真是一代傑出的人物。古人治療疾病的關鍵，首先要確定病灶所在，然後用砭石和鍼灸來起死回生。這就是所謂的沒有妄想的疾病，不用吃藥也會痊癒。馬祖道一接引無業禪師就是這樣。所以他平生經常開示人說『不要妄想』，這是他已經試驗過的藥。還遺憾自己老死不能使人萬全，所以口頭傳授的就像是價值萬金的藥方，炮製的方法，佐藥和使藥的用法，無不完備。人如果能按照這個

【English Translation】 English version: Mazu Daoyi (禪宗大師, a Chan master) produced eighty-four virtuous advisors (shan zishi, virtuous Buddhist teachers). Only Guizong Zhichang (禪宗僧人, a Chan monk) slightly surpassed them. Because his application was as swift and powerful as wind, fire, hooks, and awls. Only with a formidable opponent like Nanquan Puyuan (禪宗大師, a Chan master) could his sharp wit be revealed. Regarding the principle of 'light not penetrating' (guang bu toutuo, incomplete understanding), only Yunmen Wenyan (雲門宗創始人, founder of the Yunmen school) understood it in later generations. He said that the Dharmakaya (fashen, the body of the Buddha) has three illnesses and two kinds of light. His theory actually originates from this. The Grand Historian (Taishigong, a respectful title for Sima Qian) said that Shun (古代帝王, an ancient emperor) had double pupils (chongtongzi, eyes with two pupils in one eye), and Xiang Yu (秦末將領, a general at the end of the Qin Dynasty) also had double pupils. Could they be descendants? Later, there was also talk of red-eyed double pupils.

Chan Master Wuye of Fenzhou (汾州無業禪師, a Chan master of the Tang Dynasty)

Whenever students came to him with questions, the Chan master would answer, 'Do not妄想 (mo wangxiang, do not engage in delusional thinking).' Emperor Xianzong of Tang (Tang Xianzong, an emperor of the Tang Dynasty) sent envoys to summon him, but he did not comply. When Emperor Muzong (Tang Muzong, an emperor of the Tang Dynasty) ascended the throne, he ordered the monks Lingfu (僧官, a monastic official) and others from both streets to bring an imperial edict to welcome him, saying, 'This time the imperial grace is different from usual. We hope you will comply with the will of Heaven and not claim illness.' The Chan master smiled and said, 'What virtue do I, a poor monk, possess to repeatedly trouble the secular rulers? Please go ahead, I will come by another way.' Then he bathed and shaved his head, and at midnight he told his disciples Huiyin (禪師的弟子, a disciple of the Chan master) and others, 'Your nature of seeing, hearing, feeling, and knowing is equal to the great void (taixu kong, the universe), neither arising nor ceasing. All realms are inherently empty and still, and there is no dharma to be obtained. Those who are deluded do not understand this principle and are deluded by realms. Once deluded by realms, they will transmigrate endlessly. You should know that the nature of mind is inherent and not produced by fabrication. It is like vajra (jingang, diamond), indestructible. All dharmas are like shadows and echoes, without reality. Therefore, the sutra says, 'Only this one thing is real, the other two are not true.' Always understand that everything is empty, and there is nothing to cling to. This is where the patriarchs and Buddhas apply their minds. You must diligently practice it.' After saying this, he passed away.

Baotan (禪宗僧人, a Chan monk) said: 'Chan Master Wuye is peculiar and simple. Fu Ai (禪宗僧人, a Chan monk) is like Mazu Daoyi, and Wen Dao (禪宗僧人, a Chan monk) is like Nanyue Huairang (禪宗大師, a Chan master). He is truly an outstanding figure of his generation. The key to treating illness in ancient times was to first determine the location of the disease, and then use Bian stones and acupuncture to bring the dead back to life. This is what is meant by an illness without delusion, which will heal without medicine. This is how Mazu Daoyi received Chan Master Wuye. Therefore, he often instructed people throughout his life, 'Do not engage in delusional thinking.' This is the medicine he has already tested. He still regrets that he will die of old age and cannot make everyone perfect, so what he transmits orally is like a prescription worth ten thousand gold, complete with the methods of preparation, the use of adjuvant drugs, and the use of messenger drugs. If people can follow this

服餌。不患不為無業人也。豈復後世酸寒之患哉。

池州南泉普愿禪師

師一日示眾云。道個如如早是變也。今時師僧須向異類中行。歸宗云。雖行畜生行。不得畜生報。師云。孟八郎漢又恁么去也。師有時云。文殊普賢昨夜三更相打。每人與二十棒趁出院也。趙州出衆云。和尚棒教誰吃。師云。王老師過在什麼處。州乃作禮。師一日至㽵。㽵主乃預備。師問㽵主。爭知老僧來。排辨如此。㽵主云。昨夜土地神報。師云。王老師修行無力。被鬼神覷見。侍者便問。和尚既是大善知識。為甚被鬼神覷見。師云。土地前更下一分飯。示眾云。江西馬祖說即心即佛。王老師不與么。不是心不是佛不是物。恁么道還有過么。趙州出衆禮拜了去。有僧問州曰。上座禮拜了去。意作么生。師曰。他卻領得老僧意。師一日捧缽上堂。黃檗在第一座坐。見師不起。師問曰。長老甚麼年中行道。檗云。威音王已前。師曰。猶是王老師師孫在下去。師一日問黃檗。黃金為城。白銀為壁。是甚麼人居止處。檗云。是聖人居止處。師曰。更有一人居何國土。黃檗叉手而立。師曰。道不得。何不問王老師。檗便問。更有一人居何國土。師曰。可惜許。又僧問師。居丈室將何指南。師曰。昨夜三更失卻牛。天明起來失卻火。師因東西兩

【現代漢語翻譯】現代漢語譯本：

服用丹藥，不用擔心成為沒有產業的人。哪裡還會有後世貧寒的憂患呢？

池州南泉普愿禪師

禪師一日對大眾開示說：『說個如如（tathata，真如，實相）早就變了。』現在的僧人必須在異類中修行。歸宗說：『即使行畜生行，也不會得到畜生報。』禪師說：『孟八郎漢又那樣去了。』禪師有時說：『文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行力的象徵）昨夜三更互相毆打，每人打了二十棒趕出院子。』趙州（Zhaozhou）從人群中出來說：『和尚的棒子教誰吃呢？』禪師說：『王老師（指自己）的過錯在哪裡？』趙州於是作揖。禪師一日到㽵，㽵主於是預先準備。禪師問㽵主：『你怎麼知道老僧要來，安排得如此周到？』㽵主說：『昨夜土地神報告的。』禪師說：『王老師修行無力，被鬼神看見了。』侍者便問：『和尚既然是大善知識，為什麼會被鬼神看見？』禪師說：『在土地神前再加一份飯。』禪師對大眾開示說：『江西馬祖（Mazu Daoyi）說即心即佛，王老師不這樣說，不是心不是佛不是物。這樣說還有過錯嗎？』趙州從人群中出來，作揖后離開了。有僧人問趙州說：『上座作揖后離開，意圖是什麼？』趙州說：『他卻領會了老僧的意圖。』禪師一日捧著缽上堂，黃檗（Huangbo）在第一座坐著，見禪師不起身。禪師問：『長老什麼年代開始修道的？』黃檗說：『威音王（Vimalakirti）以前。』禪師說：『還是王老師的師孫輩。』禪師一日問黃檗：『黃金為城，白銀為壁，是什麼人居住的地方？』黃檗說：『是聖人居住的地方。』禪師說：『還有一個人居住在什麼國土？』黃檗叉手而立。禪師說：『說不出來，為什麼不問王老師？』黃檗便問：『還有一個人居住在什麼國土？』禪師說：『可惜啊。』又有僧人問禪師：『居住在丈室裡，用什麼來指南？』禪師說：『昨夜三更丟了牛，天亮起來丟了火。』禪師因為東西兩……

【English Translation】 English version:

Taking elixirs, there's no worry about becoming an unpropertied person. How could there still be the suffering of poverty in later generations?

Chan Master Nanquan Puyuan of Chizhou

One day, the Master addressed the assembly, saying: 'To speak of 'tathata' (suchness, the true nature of reality) is already a change.' Monks of today must practice among different kinds. Guizong said: 'Even if one practices the conduct of animals, one will not receive the retribution of animals.' The Master said: 'That Meng Balang is going that way again.' Sometimes the Master said: 'Manjusri (symbol of wisdom) and Samantabhadra (symbol of great practice) were fighting each other at the third watch last night. Each was given twenty blows and chased out of the monastery.' Zhaozhou (Joshu) came out from the crowd and said: 'Whom does the abbot teach to eat the stick?' The Master said: 'Where is Wang Laoshi's (referring to himself) fault?' Zhaozhou then made a bow. One day, the Master went to 㽵, and the host prepared in advance. The Master asked the host: 'How did you know the old monk was coming and made such thorough arrangements?' The host said: 'The local earth god reported it last night.' The Master said: 'Wang Laoshi's practice is weak, and he is seen by ghosts and spirits.' The attendant then asked: 'Since the abbot is a great virtuous teacher, why is he seen by ghosts and spirits?' The Master said: 'Add another portion of food in front of the earth god.' The Master addressed the assembly, saying: 'Mazu Daoyi of Jiangxi said that the mind is the Buddha. Wang Laoshi doesn't say that. It is neither mind nor Buddha nor thing. Is there any fault in saying it this way?' Zhaozhou came out from the crowd, bowed, and left. A monk asked Zhaozhou, saying: 'What was the intention of the venerable one bowing and leaving?' Zhaozhou said: 'He understood the old monk's intention.' One day, the Master held a bowl and ascended the hall. Huangbo (Obaku) was sitting in the first seat and did not rise to greet the Master. The Master asked: 'Elder, in what year did you begin practicing the Way?' Huangbo said: 'Before Vimalakirti (Wei Yin Wang).' The Master said: 'You are still Wang Laoshi's grand-disciple.' One day, the Master asked Huangbo: 'Gold as a city, silver as walls, where do what kind of people reside?' Huangbo said: 'It is where sages reside.' The Master said: 'Where does another person reside?' Huangbo stood with his hands folded. The Master said: 'You can't say it. Why don't you ask Wang Laoshi?' Huangbo then asked: 'Where does another person reside?' The Master said: 'What a pity.' Another monk asked the Master: 'Living in the abbot's room, what do you use to point the way?' The Master said: 'Last night at the third watch, I lost the ox; at daybreak, I lost the fire.' The Master, because of east and west two...

堂爭貓兒。師乃提起貓兒云。道得即不斬。道不得即斬卻。皆無對。師即斬之。趙州自外歸。師舉前話。州乃脫草鞋戴頭上而出。師曰。子若在即殺得貓兒。示眾云。王老師賣身去也。還有人買么。時有僧出衆云。某甲買。師云。不作貴。不作賤。你作么生買。僧無對。師與歸宗麻谷同去參觀南陽國師。師于路上畫一圓相云。道得即去。歸宗便於圓相中坐。麻谷作女人拜。師云。恁么則不去也。歸宗云。是什麼心行。師於是相喚回歸。師上堂次。陸大夫云。請和尚為眾說法。師曰。教老僧作么生說。陸雲。和尚豈無方便。師曰。道他欠少個什麼。陸雲。為什麼有六道四生。師曰。老僧不教他。又問。弟子家中有一片石。有時坐有時臥。如今擬鐫作佛還得不。師曰。得。陸曰。還不得么。師曰。不得不得。師云。佛九十日在忉利天為母說法。時優填王思佛。請目連運神通三轉。攝天匠往彼。欲雕佛像。只雕得三十一相。為什麼梵音相雕不得。院主便問。如何是梵音相。師云。賺殺人。師示眾云。王老師自小養一頭水牯牛。擬向溪東牧。不免食它國王水草。擬向溪西牧。亦不免食它國王水草。如今隨分納些些總不見得。陸大夫與師見人雙陸。遂拈起骰子云。恁么不恁么。只與么信彩去時如何。師曰。臭骨頭。十八首座問。

【現代漢語翻譯】現代漢語譯本爲了一隻貓而發生爭執。南泉禪師於是提起貓說：『說得出來，就不斬貓；說不出來，就斬了它。』眾僧都沒有回答。南泉禪師就斬了貓。趙州禪師從外面回來，南泉禪師把之前的事情告訴了他。趙州禪師於是脫下草鞋，頂在頭上走了出去。南泉禪師說：『你如果當時在，就能救下那隻貓。』南泉禪師向大眾開示說：『王老師要出賣自己了，有人要買嗎？』當時有個僧人從人群中走出來說：『我買。』南泉禪師說：『不抬高價格，也不降低價格，你打算怎麼買？』僧人無言以對。南泉禪師與歸宗禪師、麻谷禪師一同去拜訪南陽國師。南泉禪師在路上畫了一個圓圈說：『說得出來，就過去。』歸宗禪師就在圓圈中坐下。麻谷禪師則像女人一樣行禮。南泉禪師說：『這樣的話，就不去了。』歸宗禪師問：『這是什麼用心？』於是南泉禪師就招呼他們一起回去了。南泉禪師上堂時，陸亙大夫說：『請和尚為大眾說法。』南泉禪師說：『教老僧怎麼說呢？』陸亙說：『和尚難道沒有方便之法嗎？』南泉禪師說：『說他說少了什麼？』陸亙問：『為什麼會有六道四生？』南泉禪師說：『老僧不教他們。』陸亙又問：『弟子家中有一塊石頭，有時坐在上面，有時躺在上面。現在打算把它雕刻成佛像，可以嗎？』南泉禪師說：『可以。』陸亙問：『難道不可以嗎？』南泉禪師說：『不可以，不可以。』南泉禪師說：『佛陀在忉利天（Trayastrimsa Heaven）為母親說法九十天。當時優填王（King Udayana）思念佛陀，請目連（Maudgalyayana）運用神通，三次將天上的工匠帶到人間，想要雕刻佛像。但只雕刻出了三十二相中的三十一個相，為什麼梵音相（Brahma-svara）雕刻不出來呢？』院主便問：『什麼是梵音相？』南泉禪師說：『騙死人。』南泉禪師向大眾開示說：『王老師從小養了一頭水牯牛，打算牽到溪東去放牧，又免不了吃它國王的水草；打算牽到溪西去放牧，也免不了吃它國王的水草。現在隨份隨力地繳納一些，總還是不夠。』陸亙大夫與南泉禪師一起看人玩雙陸（一種棋類遊戲）。陸亙於是拿起骰子說：『這樣還是不這樣？只是這樣相信綵頭的時候，該怎麼辦？』南泉禪師說：『臭骨頭。』十八首座問。

【English Translation】 English version They were quarreling over a cat. The Master (Nanquan) then picked up the cat and said, 'If you can speak a word of Zen, I will not cut the cat. If you cannot, I will cut it.' No one could answer. The Master then cut the cat. Zhaozhou returned from outside. The Master told him what had happened. Zhaozhou then took off his straw sandals and put them on his head and went out. The Master said, 'If you had been there, you could have saved the cat.' The Master addressed the assembly, saying, 'Teacher Wang is selling himself. Is there anyone who will buy him?' At that time, a monk came out from the assembly and said, 'I will buy him.' The Master said, 'Not expensive, not cheap. How will you buy him?' The monk had no reply. The Master (Nanquan) went with Guizong and Magu to visit National Teacher Nanyang. On the way, the Master drew a circle and said, 'If you can speak a word of Zen, we will go.' Guizong then sat down in the circle. Magu made a woman's bow. The Master said, 'In that case, we will not go.' Guizong said, 'What is this state of mind?' Thereupon the Master called them back and they returned. The Master ascended the hall. Grand Secretary Lu said, 'Please, Master, preach the Dharma for the assembly.' The Master said, 'How should this old monk preach?' Lu said, 'Does the Master not have expedient means?' The Master said, 'What is he lacking?' Lu asked, 'Why are there the six realms and the four kinds of birth?' The Master said, 'This old monk does not teach them.' Lu also asked, 'In my home, I have a piece of stone. Sometimes I sit on it, sometimes I lie on it. Now I intend to carve it into a Buddha image. Is that permissible?' The Master said, 'It is.' Lu said, 'Is it not permissible?' The Master said, 'Not permissible, not permissible.' The Master said, 'The Buddha preached the Dharma for his mother in Trayastrimsa Heaven (忉利天) for ninety days. At that time, King Udayana (優填王) missed the Buddha and asked Maudgalyayana (目連) to use his supernatural powers to bring heavenly artisans to this world three times, wanting to carve a Buddha image. But they could only carve thirty-one of the thirty-two marks. Why could the Brahma-svara (梵音相) not be carved?' The head monk then asked, 'What is the Brahma-svara?' The Master said, 'Deceiving people to death.' The Master addressed the assembly, saying, 'Teacher Wang has raised a water buffalo since he was young. If he intends to graze it east of the stream, he cannot avoid eating the king's water plants. If he intends to graze it west of the stream, he also cannot avoid eating the king's water plants. Now, paying some according to one's means is still not enough.' Grand Secretary Lu and the Master were watching people play Shuanglu (雙陸, a board game). Lu then picked up the dice and said, 'Like this or not like this? Just how is it when one believes in the stakes?' The Master said, 'Stinking bones.' The eighteen head monks asked.

師百年後向甚麼處去。師云。山下作一頭水牯牛去。座云。某甲隨和尚去還得也無。師云。汝若隨我。卻須銜一莖草來。

寶曇曰。佛法至南泉所謂集大成者也。凡人知有而身未到之地。與雖身到而手不及之處。皆疏剔振裂。為物作則者焉。然亦不為甚高不可知之論。必告以其端。異類中行則曰喚作如如早是變也。今時師僧須向異類中行。其言曉然易知。其地則難到。惟其父子兄弟然後克踐斯語。歸宗趙州輩是也。今傳燈獨載其對機語。而示眾有缺。愚恐後世學者不見其大全。故取一二足之。圓悟禪師有云。王老師真體道者也。所言皆透脫。無豪發知見解路。只貴人離見聞覺知。自透本來底方得自由。若著法報化便是依它。無自由分。是故發明盧行者不會佛法。只是體道。所以得衣缽。此皆過量人行履處。千萬人中難得一個半個。真藥石諦當。真實無事行履處也。斯言至哉。

五毫山鄧隱峰禪師

石頭刬草次。師在左側叉手立。石頭蜚刬子向師面前刬一株草。師云。和尚只刬得這個。不刬得那個。石頭提起刬子。師接得乃作刬草勢。石頭云。汝只刬得這個。不刬得那個。師無語。師一日推車次。馬祖展腳在路上坐。師云。請師收足。祖云已展不縮。師云。已進不退。乃推車碾捐袒腳。祖歸法堂。執

【現代漢語翻譯】現代漢語譯本：學僧問南泉禪師：『您百年之後會到哪裡去？』南泉禪師說：『到山下做一頭水牯牛去。』學僧說：『我能跟隨和尚您一起去嗎？』南泉禪師說：『你如果跟隨我，就必須口銜一根草來。』寶曇禪師說：『佛法到了南泉禪師這裡，可以說是集大成者。凡是人們知道卻未能親身到達的境界，以及雖然親身到達卻未能掌握的地方，南泉禪師都能清晰地揭示出來，為人們樹立榜樣。』然而，南泉禪師的教誨並非高深莫測，而是必定告知其根本。例如，在異類中修行，如果說『喚作如如』（稱之為如如，指事物本來的樣子）就已經變質了。現在的師父僧人需要在異類中修行，他的話語明白易懂，但境界卻難以達到。只有父子兄弟才能真正實踐這些話語，歸宗禪師、趙州禪師等人就是如此。現在《傳燈錄》只記載了他應對機緣的話語，而省略了對大眾的開示，我擔心後世的學者無法看到他的全貌，所以補充一二。圓悟禪師曾說：『王老師（指南泉禪師）真是體悟了道的人，所說的話都透徹明瞭，沒有絲毫的知見解路，只在於人們離開見聞覺知，自然通透本來的面目才能獲得自由。如果執著於法、報、化三身，那就是依賴於外物，沒有自由可言。』因此，盧行者（指六祖慧能）不是不會佛法，而是體悟了道，所以才得到了衣缽。這些都是超越常人的修行境界，千萬人中難得一兩個。這是真正的藥石，是真實無事的修行境界。』這些話真是至理名言。五毫山鄧隱峰禪師鄧隱峰禪師跟隨石頭禪師在寺院裡除草，石頭禪師正在刬草，鄧隱峰禪師在左側叉手站立。石頭禪師飛起刬子向鄧隱峰禪師面前刬一株草。鄧隱峰禪師說：『和尚您只能刬掉這個，卻刬不掉那個。』石頭禪師提起刬子。鄧隱峰禪師接過刬子，也做出刬草的姿勢。石頭禪師說：『你只能刬掉這個，卻刬不掉那個。』鄧隱峰禪師無語。鄧隱峰禪師有一天推車，馬祖禪師伸出腳在路上坐著。鄧隱峰禪師說：『請師父收回您的腳。』馬祖禪師說：『已經伸出來了，不能收回。』鄧隱峰禪師說：『已經前進了，不能後退。』於是推車碾過馬祖禪師的腳。馬祖禪師回到法堂，拿著...

【English Translation】 English version: A monk asked Zen Master Nanquan: 'Where will you go after a hundred years?' Zen Master Nanquan said: 'I will go to the foot of the mountain to become a water buffalo.' The monk said: 'Can I follow you, Master?' Zen Master Nanquan said: 'If you follow me, you must hold a blade of grass in your mouth.' Zen Master Baotan said: 'The Buddha-dharma, as it reached Zen Master Nanquan, can be said to have reached its culmination. All realms that people know but have not personally reached, and all places that they have personally reached but have not mastered, Zen Master Nanquan can clearly reveal, setting an example for people.' However, Zen Master Nanquan's teachings are not profound and incomprehensible, but are sure to tell its root. For example, practicing among different kinds, if you say 'call it as it is' ('huan zuo ru ru', referring to the original appearance of things) it has already changed. Today's masters and monks need to practice among different kinds, his words are easy to understand, but the realm is difficult to reach. Only fathers and sons can truly practice these words, such as Zen Master Guizong and Zen Master Zhaozhou. Now the 'Transmission of the Lamp' only records his words in response to opportunities, and omits the teachings to the public. I am afraid that later scholars will not be able to see his full picture, so I will add one or two. Zen Master Yuanwu once said: 'Teacher Wang (referring to Zen Master Nanquan) is truly a person who has realized the Dao, and his words are all thorough and clear, without the slightest knowledge or understanding. It only lies in people leaving seeing, hearing, feeling, and knowing, and naturally penetrating the original face to obtain freedom. If you are attached to the Dharma, Reward, and Transformation bodies, then you are dependent on external things and have no freedom.' Therefore, Layman Lu (referring to the Sixth Patriarch Huineng) is not that he does not understand the Buddha-dharma, but that he has realized the Dao, so he obtained the robe and bowl. These are all the realms of practice beyond ordinary people, and it is difficult to find one or two among thousands of people. This is the real medicine stone, the realm of real and uneventful practice.' These words are truly the ultimate truth. Zen Master Deng Yin Feng of Mount Wuhao Zen Master Deng Yin Feng followed Zen Master Shitou to remove grass in the temple. Zen Master Shitou was weeding, and Zen Master Deng Yin Feng stood on the left with his hands clasped. Zen Master Shitou flew the weeding tool and weeded a plant in front of Zen Master Deng Yin Feng. Zen Master Deng Yin Feng said: 'Master, you can only weed this one, but you can't weed that one.' Zen Master Shitou picked up the weeding tool. Zen Master Deng Yin Feng took the weeding tool and made a weeding gesture. Zen Master Shitou said: 'You can only weed this one, but you can't weed that one.' Zen Master Deng Yin Feng was speechless. One day, Zen Master Deng Yin Feng was pushing a cart, and Zen Master Mazu stretched out his foot and sat on the road. Zen Master Deng Yin Feng said: 'Please Master take back your foot.' Zen Master Mazu said: 'It has already been stretched out and cannot be retracted.' Zen Master Deng Yin Feng said: 'It has already advanced and cannot retreat.' So he pushed the cart and ran over Zen Master Mazu's foot. Zen Master Mazu returned to the Dharma Hall, holding...

斧子云。適來碾損老僧腳底出來。師便出於祖前引頸。祖乃置斧。師到南泉睹眾僧參次。南泉指凈瓶云。銅瓶是境。鉼中有水。不得動著境。與老僧將水來。師便拈凈鉼向南泉面前瀉。南泉便休。在襄州破威儀堂。只著襯衣于砧槌邊云。道得即不打。於時一眾嘿然。師便打一下。師辭馬祖適石頭。語載馬祖。章師冬則居衡岳。夏則止清涼。唐元和中薦登五臺。路出淮西屬。吳元濟阻兵違拒。王命官軍與賊交鋒。未決勝負。師曰。吾當去解其患。乃擲錫空中蜚身而過。兩軍將士仰觀事。符預夢。鬥心頓息。師既顯神異。慮成惑眾。遂入金剛窟前。將示滅先問眾云。諸方遷化坐去臥去。吾嘗見之。還有立化也無。眾云有。師問。還有倒立而化者無。眾云未有。師乃倒立而化。亭亭然其衣順體。

寶曇曰。謂隱峰為聖。則兩遭石頭路滑。謂隱峰非聖。則有一錫凌空官軍息斗之異。是知祖師之道非聖所能擬議也。自是父馬祖而不能控制兄南泉而無敢誰何往來破威儀堂作少叢林事。是聖而得道。如虎而翅者也。倒立而化。其衣亭亭然亦順其軀。或以問晦堂。晦堂師曰。汝尋常立時。衣亦順汝體不。不謂善知識相見乃在數百年之後。異哉。

烏臼禪師

師因玄紹二上座從江西來參。師問。二禪伯發足什麼處。玄

【現代漢語翻譯】現代漢語譯本：隱峰禪師用斧子砍柴，不小心碾傷了老和尚的腳。隱峰禪師於是走到馬祖道一禪師面前，伸長脖子準備受罰。馬祖便放下斧子。隱峰禪師到南泉普愿禪師處，看到眾僧正在參禪。南泉禪師指著凈瓶說：『銅瓶是外境，瓶里有水，不要觸動外境，把水給我拿來。』隱峰禪師便拿起凈瓶，在南泉禪師面前把水倒掉。南泉禪師便作罷了。隱峰禪師在襄州毀壞威儀堂，只穿著內衣站在砧板旁邊說：『說得對就不打。』當時眾人沉默不語。隱峰禪師便打了一下。隱峰禪師告別馬祖，前往石頭希遷禪師處，所說的話記載在馬祖的語錄中。隱峰禪師冬天住在衡岳，夏天住在清涼山。唐朝元和年間，被推薦前往五臺山。路過淮西地界，正趕上吳元濟起兵反叛，王命官軍與賊兵交戰，勝負未分。隱峰禪師說：『我應當去解除這場禍患。』於是將錫杖擲向空中，飛身而過。兩軍將士仰頭觀看，事情應驗了符預的夢，爭鬥之心頓時平息。隱峰禪師既然顯現了神異，擔心迷惑眾人，於是進入金剛窟前，將要示寂前問眾人說：『各方遷化，有坐著走的，有躺著走的，我都見過。還有站著走的嗎？』眾人說有。隱峰禪師問：『還有倒立而走的嗎？』眾人說沒有。隱峰禪師於是倒立而逝，身體挺直，衣服順著身體。寶曇禪師說：如果說隱峰禪師是聖人，那麼他兩次在石頭希遷禪師處都顯得笨拙。如果說隱峰禪師不是聖人，那麼他有錫杖飛過空中，官軍停止爭鬥的神異。由此可知，祖師的道不是聖人所能揣測的。他自己是馬祖的兒子，卻不能被馬祖控制；他是南泉的兄弟，卻沒有人敢責問他；他來來往往毀壞威儀堂，做些擾亂叢林的事情。他是聖人而又得道，就像老虎長了翅膀一樣。倒立而逝，衣服挺直，也順著他的身體。有人拿這件事問晦堂禪師，晦堂禪師說：『你平時站立的時候，衣服也順著你的身體嗎？』不這樣認為，善知識的相見竟然在數百年之後，真是奇異啊。烏臼禪師隱峰禪師因為玄紹兩位上座從江西來參拜。隱峰禪師問：『兩位禪師從什麼地方出發？』玄紹

【English Translation】 English version: Zen Master Yin Feng was chopping wood with an axe and accidentally crushed the foot of an old monk. Thereupon, the Master went before Master Ma Zu (Mazu Daoyi, 709-788, 'Patriarch Ma') and stretched out his neck, ready to be punished. Ma Zu then put down the axe. Master Yin Feng went to Nan Quan (Nanquan Puyuan, 748-835) and saw the monks were practicing Chan. Nan Quan pointed to a clean bottle and said, 'The copper bottle is the external realm, and there is water in the bottle. Without touching the external realm, bring the water to this old monk.' Master Yin Feng then picked up the clean bottle and poured the water out in front of Nan Quan. Nan Quan then let it go. Master Yin Feng destroyed the Hall of Dignity in Xiangzhou, wearing only his underwear and standing beside the anvil, saying, 'If you can say it correctly, I won't hit you.' At that time, everyone was silent. Master Yin Feng then hit it once. Master Yin Feng bid farewell to Ma Zu and went to Shi Tou (Shitou Xiqian, 700-790). His words are recorded in the sayings of Ma Zu. Master Zhang (referring to Yin Feng) lived on Mount Heng in winter and stayed on Mount Qingliang in summer. During the Yuanhe period of the Tang Dynasty, he was recommended to go to Mount Wutai. Passing through the area of Huai Xi, he encountered Wu Yuanji raising troops in rebellion. The imperial army was fighting with the rebels, and the outcome was undecided. Master Yin Feng said, 'I should go and resolve this trouble.' So he threw his tin staff into the air and flew over. The generals and soldiers of both armies looked up and watched. The event fulfilled Fu Yu's dream, and the desire to fight ceased immediately. Since Master Yin Feng had manifested supernatural powers, he worried about confusing the masses, so he entered the Vajra Cave. Before demonstrating his passing, he asked the assembly, 'In various places, when people pass away, some sit and some lie down, I have seen them all. Is there anyone who passes away standing?' The assembly said yes. Master Yin Feng asked, 'Is there anyone who passes away standing upside down?' The assembly said no. Master Yin Feng then passed away standing upside down, his body upright and his clothes following his body. Bao Tan said: 'If we say that Yin Feng is a sage, then he twice appeared clumsy at Shi Tou's place. If we say that Yin Feng is not a sage, then there is the wonder of the tin staff flying through the air and the imperial army ceasing to fight. From this, we know that the path of the Patriarchs cannot be fathomed by sages. He himself was Ma Zu's son, but could not be controlled by Ma Zu; he was Nan Quan's brother, but no one dared to question him; he came and went, destroying the Hall of Dignity, doing things that disturbed the monastery. He is a sage who has attained the Way, like a tiger with wings. Passing away standing upside down, his clothes upright, also followed his body. Someone asked Hui Tang about this, and Hui Tang said, 'When you usually stand, do your clothes also follow your body?' Not so. It is strange that the meeting of good teachers and friends is actually hundreds of years later.' Zen Master Wu Jiu Zen Master Yin Feng, because two senior monks, Xuan and Shao, came from Jiangxi to pay their respects. Zen Master Yin Feng asked, 'Where did the two Zen masters set out from?' Xuan

云。江西。師拈拄杖便打。玄雲。久知和尚有此機要。師云。你既不會。後面個僧近前來。紹擬近前。師便打云。信知同坑無異土。參堂去。

寶曇曰。烏臼用本分草料接二上座。善知識所當然。如角鷹中兔。拳韛上一掣。則兔無噍類矣。今人方以禪道佛法與學者混戰。雖有長戈大戟置而不用。一味瓦礫相攻。旁觀者不滿一笑。求為佛種不斷。不可得也。

潭州石霜大善禪師

師因僧問如何是佛法大意。師曰。春日雞鳴。中秋犬吠。師上堂云。大眾出來出來。老僧有個法要。百年後不累你。眾云。便請和尚說。師云。不消一堆火。洞山問。幾前一童子甚是了事。如今不見向甚處去也。師曰。火𦦨上泊不得。卻歸清涼世界去也。

寶曇曰。春日雞鳴。中秋犬吠。此石霜烈火𦦨中事。謂之烈火。擬之則燔。近之則焦。火能汝燔而不自燔也。火𦦨亦固自有清涼世界。唯火自知之。而實不知也。我作是說。正是烈火光影邊事。

磁州馬頭峰神藏禪師

師示眾云。知而無知。不是無知。而說無知。南泉云。依師道始得一半。黃檗云。不是南泉剝它。要圓前話。

寶曇曰。知之一字禍事也。盡神藏之力不能轉禍為福。遂使南泉黃檗亦為幸災樂禍之人。加我數年五十以學易。可以無大過

【現代漢語翻譯】現代漢語譯本云。江西。禪師拿起拄杖就打。玄說：『早就知道和尚有這個機要。』禪師說：『你既然不會，後面那個僧人靠近前來。』紹剛要靠近，禪師便打，說：『相信同坑沒有不同的土。』參堂去。

寶曇說：烏臼用本分的草料來接引兩位上座，這是善知識應有的做法。就像蒼鷹捕捉兔子，拳頭一掣，兔子就沒有活路了。現在的人卻用禪道佛法與學人混戰，即使有長戈大戟也不用，只用瓦礫互相攻擊，旁觀的人忍不住一笑。想要佛種不斷絕，是不可能的。

潭州石霜大善禪師

禪師因為僧人問：『如何是佛法大意？』禪師說：『春日雞鳴，中秋犬吠。』禪師上堂說：『大眾出來出來，老僧有個法要，百年後不連累你們。』眾人說：『請和尚說。』禪師說：『不消一堆火。』洞山問：『幾前一童子甚是了事，如今不見向甚處去也？』禪師說：『火𦦨上泊不得，卻歸清涼世界去也。』

寶曇說：春日雞鳴，中秋犬吠，這是石霜烈火𦦨中的事。稱之為烈火，擬議它就會被燒，靠近它就會被焦。火能燒你卻不能自燒。火𦦨也確實自有清涼世界，只有火自己知道，而實際上它也不知道。我這樣說，正是烈火光影邊的事。

磁州馬頭峰神藏禪師

禪師開示大眾說：『知而無知，不是無知，而說無知。』南泉說：『依師道始得一半。』黃檗說：『不是南泉剝它，要圓前話。』

寶曇說：知之一字是禍事啊。用盡神藏的力量也不能轉禍為福，於是使得南泉黃檗也成了幸災樂禍的人。加上我數年五十來學習易經，可以沒有大的過錯。

【English Translation】 English version Yun. Jiangxi. The master picked up his staff and struck. Xuan said, 'I have long known that the abbot has this crucial point.' The master said, 'Since you don't understand, let the monk behind come forward.' Shao was about to come forward, and the master struck him, saying, 'Believe that in the same pit, there is no different soil.' Go to the meditation hall.

Bao Tan said: Wujiu uses his own resources to receive the two senior monks, which is what a good teacher should do. Like an eagle catching a rabbit, with a single pull of the fist, the rabbit has no way to survive. Now people use Chan, the Dao, and the Buddha-dharma to fight with scholars, and even if they have long spears and halberds, they don't use them, but only attack each other with tiles and stones. Onlookers can't help but laugh. It is impossible to prevent the Buddha-seed from being cut off.

Great Master Shishuang Dashan of Tanzhou

The master, because a monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A rooster crows in the spring, and a dog barks in mid-autumn.' The master ascended the hall and said, 'Everyone come out, come out, the old monk has a Dharma essential, which will not burden you after a hundred years.' The crowd said, 'Please, Abbot, speak.' The master said, 'No need for a pile of fire.' Dongshan asked, 'A boy in front of the seat was very capable, but now he is not seen, where has he gone?' The master said, 'He cannot dock on the fiery pit, but returns to the cool and pure world.'

Bao Tan said: 'A rooster crows in the spring, and a dog barks in mid-autumn,' this is a matter within Shishuang's fiery pit. It is called a raging fire; if you contemplate it, you will be burned; if you approach it, you will be scorched. Fire can burn you but cannot burn itself. The fiery pit also has its own cool and pure world, which only the fire itself knows, but in reality, it does not know. My saying this is precisely a matter on the edge of the light and shadow of the raging fire.

Zen Master Shenzang of Matou Peak, Cizhou

The master instructed the assembly, saying, 'To know and yet not know is not not knowing, but to speak of not knowing.' Nanquan said, 'Relying on the teacher's way, one only obtains half.' Huangbo said, 'It is not that Nanquan is stripping it away, but to complete the previous statement.'

Bao Tan said: The word 'knowing' is a disaster. Even with all of Shenzang's strength, he cannot turn misfortune into fortune, thus making Nanquan and Huangbo people who rejoice in others' misfortunes. Adding to this my studying the Book of Changes at the age of fifty, I can avoid major mistakes.

矣。此神藏分上事。知我者春秋。罪我者春秋。此南泉分上事。自吾得子路。惡言不入于耳。此黃檗分上事。治世語言資生產業。皆與實相不相違背。此語不得而詞也。

洪州西山亮座主

師棄經論。因參馬祖祖問曰。見說座主大講得經論是否。亮曰。不敢。祖曰。將甚麼講。亮曰。將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。亮抗聲云。心既講不得。莫是虛空講得么。祖曰卻是虛空講得。師拂袖而出。祖乃召云。座主。師回首。祖曰。從生至老只是者個。師豁然大悟。遂禮拜。祖云。者鈍根阿師禮拜作么。亮歸告眾曰。某甲所講經論謂無人及得。今日被馬師一問。平生工夫冰釋。已而乃隱西山。更無訊息。

寶曇曰。馬大師接亮座主一種風骨。與接八十餘人宛爾不同。亮之隱於西山。亦其骨相也。然一去而不反。佛祖之道貴在一燈傳一燈亮意。馬師之門亦不少此客也。故終遂其志。至今西山中人往往見之。政和中有士人姓熊。失其名。世為鄱陽人。游洪之諸山。道過翠巖。時長老思文即其鄉人。遣二力荷轎舁至空相所。經林壑隱翳。忽睹一僧貌古神清厖眉雪頂。編葉為衣。坐于磐石。如壁間𦘕佛圖澄像。心疑其異人。自惟亮公隱於西山。恐或是也。踧踖而問曰。莫是亮公不。僧以手向東

【現代漢語翻譯】現代漢語譯本：『矣。』（語氣詞，無實義）這說的是神藏和尚的本分事。『知我者春秋，罪我者春秋。』（瞭解我的人和責備我的人，都在《春秋》這部書中。）這是南泉和尚的本分事。『自吾得子路，惡言不入于耳。』（自從我有了子路這樣的學生，就聽不到難聽的話了。）這是黃檗和尚的本分事。『治世語言資生產業，皆與實相不相違背。』（治理世間的言語，資助生產的行業，都與實相不相違背。）這句話是無法用言語來表達的。

洪州西山亮座主（洪州西山亮法師）

亮法師放棄了經論，前去參拜馬祖（馬祖道一禪師）。馬祖問他說：『聽說座主你很會講解經論，是嗎？』亮法師說：『不敢當。』馬祖說：『你用什麼來講解？』亮法師說：『用心來講解。』馬祖說：『心就像個表演的藝人，意就像個伴奏的樂師，怎麼能講解得了經論？』亮法師提高聲音說：『心既然講解不了，莫非是虛空能講解嗎？』馬祖說：『正是虛空能講解。』亮法師拂袖而去。馬祖於是叫道：『座主！』亮法師回頭。馬祖說：『從生到老只是這個。』亮法師豁然大悟，於是禮拜。馬祖說：『你這個遲鈍的阿師，禮拜做什麼？』亮法師回去告訴眾人說：『我所講解的經論，自認為沒有人能比得上。今天被馬祖大師一問，平生的功夫都像冰一樣融化了。』之後他就隱居在西山，再也沒有訊息。

寶曇（寶曇禪師）說：馬大師接引亮法師的風骨，與接引其他八十多人完全不同。亮法師隱居在西山，也是他的本性使然。然而一去而不復返，佛祖的道貴在一燈傳一燈，照亮心意。馬祖的門下也不缺少這樣的求道者。所以最終實現了他的志向。直到現在，西山中的人還常常見到他。政和年間有個姓熊的士人，忘記了他的名字，世代是鄱陽人。他遊覽洪州的各座山，路過翠巖，當時翠巖寺的長老思文是他的同鄉，派了兩個僕人抬著轎子把他送到空相寺。經過樹林山谷，忽然看到一個僧人，相貌古樸，精神清朗，眉毛很長，頭髮雪白，用樹葉編成衣服，坐在磐石上，像墻上畫的佛圖澄（一位高僧）的畫像。他心裡懷疑這是個不尋常的人，心想亮法師隱居在西山，恐怕就是他吧。小心翼翼地問道：『莫非是亮公嗎？』僧人用手指著東方。

【English Translation】 English version: '矣' (A modal particle with no specific meaning here). This refers to the affairs of the monk Shenzang. 'Those who know me, it is the Spring and Autumn Annals; those who condemn me, it is the Spring and Autumn Annals.' This refers to the affairs of Nanquan. 'Since I obtained Zilu, evil words have not entered my ears.' This refers to the affairs of Huangbo. 'The language of governing the world and the means of production are not contrary to true reality.' These words cannot be expressed.

The Venerable Liang of Xishan in Hongzhou (Master Liang of Xishan, Hongzhou)

Master Liang abandoned the scriptures and treatises and went to visit Mazu (Zen Master Mazu Daoyi). Mazu asked him, 'I hear that you, Venerable, are very good at lecturing on scriptures and treatises, is that so?' Liang replied, 'I dare not claim that.' Mazu said, 'What do you use to lecture?' Liang replied, 'I use the mind to lecture.' Mazu said, 'The mind is like a performing artist, and the intention is like an accompanying musician. How can they lecture on scriptures and treatises?' Liang raised his voice and said, 'If the mind cannot lecture, could it be that emptiness can lecture?' Mazu said, 'Precisely, emptiness can lecture.' Liang flung his sleeves and left. Mazu then called out, 'Venerable!' Liang turned his head. Mazu said, 'From birth to old age, it is just this.' Liang suddenly had a great realization and bowed. Mazu said, 'You dull teacher, what are you bowing for?' Liang returned and told the assembly, 'The scriptures and treatises that I lectured on, I thought no one could match. Today, after being questioned by Master Ma, all my lifelong efforts have melted like ice.' Afterwards, he went into seclusion in Xishan and there was no further news of him.

Baotan (Zen Master Baotan) said: 'Master Ma's way of receiving Venerable Liang is completely different from the way he received the other eighty-odd people. Liang's seclusion in Xishan is also due to his nature. However, once he left, he never returned. The Buddha's path values the transmission of light from one lamp to another, illuminating the mind. Mazu's disciples were not short of such seekers. Therefore, he ultimately fulfilled his aspirations. Even now, people in Xishan often see him. During the Zhenghe era, there was a scholar named Xiong, whose name has been forgotten, and his family had been from Poyang for generations. He traveled to the various mountains of Hongzhou and passed by Cuiyan. At that time, the elder Siwen of Cuiyan Temple was from his hometown and sent two servants to carry him in a sedan chair to Kongxiang Temple. Passing through forests and valleys, he suddenly saw a monk with an ancient appearance, clear spirit, long eyebrows, and snow-white hair, wearing clothes woven from leaves, sitting on a boulder, like a painting of the monk Fotucheng (a prominent monk) on the wall. He suspected that this was an extraordinary person, thinking that Venerable Liang was in seclusion in Xishan, perhaps it was him. He cautiously asked, 'Could you be Venerable Liang?' The monk pointed to the east with his hand.'

指。熊隨手回顧。失僧所在。時小雨新霽。熊撫其坐處而石猶溫。四顧躊躕太息曰。夙緣不厚。遇猶不遇也。

江西道一禪師嗣法

大陽和尚

師因伊禪參次。師曰。伊禪。近日一般禪師向目前指教人了。取目前事作者個為人。還會文彩未兆時事也無。伊云。擬曏者里致一問問和尚。不知可否。師云。答汝已了。莫道可否。伊云。還識得目前也未。師曰。是目前作么生識。伊云。要且遭人撿點。師曰。誰。伊云。某甲。師便咄之。伊退步而立。師云。汝只解瞻前。不解顧后。伊云。雪上更加霜。師曰。彼此無便宜。

寶曇曰。文彩未兆時事。今人推墮滉漾而甘心寂默窈冥之中。更與安名。曰威音王已前。空劫那畔。殊不知正是黑山下鬼窟里。所謂文彩未兆時。三生六十劫也未夢見在。伊曰擬曏者里致一問問取和尚。不知得否。陽曰。答汝已了。莫道得否。謂之目前事可乎。文彩未兆時。決定悟了方見。見后和悟並卻。方始一如大陽伊禪共用此事。今人不是弄潮手。勸汝莫入洪濤中。洪濤無情壞汝性命。

鎮州金牛禪師

師自作飯供養眾僧。每至齋時舁飯桶至僧堂前作舞曰。菩薩子吃飯。來乃拊掌大笑。日日如是。師因臨濟來乃橫按柱丈方丈前坐。濟遂撫掌三下歸堂去。

【現代漢語翻譯】現代漢語譯本熊隨意回頭尋找，失去了僧人的軌跡。當時小雨剛停，天氣放晴。熊撫摸著僧人坐過的地方，石頭還留有餘溫。他四處張望，猶豫不決，嘆息道：『我們前世的緣分不深，相遇了卻如同沒有相遇一樣。』

江西道一禪師的嗣法弟子

大陽和尚

大陽和尚在伊禪參禪時，對他說：『伊禪，現在一般的禪師都喜歡指點眼前的事物，把眼前的事情當作修行。你是否知道文彩還未顯現時的境界呢？』伊禪說：『我想在這裡向和尚請教一個問題，不知道可不可以？』大陽和尚說：『我已經回答你了，不要問可不可以。』伊禪說：『您還認識眼前的境界嗎？』大陽和尚說：『眼前的境界要如何認識？』伊禪說：『終究會被人挑剔。』大陽和尚問：『誰？』伊禪說：『我。』大陽和尚便呵斥了他。伊禪退後站立。大陽和尚說：『你只懂得看前面，不懂得顧後面。』伊禪說：『雪上加霜。』大陽和尚說：『彼此都沒有好處。』

寶曇說：『文彩未顯現時的境界，現在的人把它推入虛無縹緲之中，甘心於寂寞幽深之處，還給它安上名字，說是威音王（Weiyin Wang）佛以前，空劫（kongjie）的那一邊。卻不知道這正是黑山下的鬼窟。所謂的文彩未顯現時，三生六十劫（sansheng liushi jie）也未曾夢見。』伊禪說：『我想在這裡向和尚請教一個問題，不知道可不可以？』大陽和尚說：『我已經回答你了，不要問可不可以。』這可以稱作眼前的境界嗎？文彩未顯現時，一定要徹底領悟才能見到。見到之後，把領悟和所悟都放下，才能真正與大陽和尚和伊禪共同使用這個境界。現在的人不是弄潮高手，勸你不要進入洪濤之中，洪濤無情會毀壞你的性命。

鎮州金牛禪師（Zhenzhou Jinniu Chanshi）

金牛禪師親自做飯供養眾僧。每次到了齋飯時間，他就抬著飯桶到僧堂前跳舞，說道：『菩薩子（Pusazi）吃飯了！』然後拍手大笑，每天都這樣。有一次臨濟（Linji）禪師來了，金牛禪師橫著拄著禪杖，坐在方丈（fangzhang）前。臨濟禪師於是拍了三下手掌，回僧堂去了。

【English Translation】 English version Bear casually looked back, losing track of the monk. At that time, the light rain had just stopped, and the weather was clearing up. Bear stroked the place where the monk had been sitting, and the stone was still warm. He looked around, hesitated, and sighed, 'Our karmic connection from previous lives is not deep; we met, yet it was as if we did not meet.'

Jiangxi Daoyi Chan Master's (Jiangxi Daoyi Chanshi) Dharma Successor

Dayang (Dayang) Monk

When Yi Chan (Yi Chan) was practicing Chan meditation, the master said to him, 'Yi Chan, nowadays, ordinary Chan masters like to point out things right in front of them, taking the present moment as practice. Do you know the state before the manifestation of literary brilliance?' Yi Chan said, 'I would like to ask the master a question here; I don't know if it is permissible?' Dayang Monk said, 'I have already answered you; don't ask if it is permissible.' Yi Chan said, 'Do you still recognize the present moment?' Dayang Monk said, 'How is the present moment to be recognized?' Yi Chan said, 'Ultimately, it will be scrutinized by others.' Dayang Monk asked, 'Who?' Yi Chan said, 'Me.' Dayang Monk then scolded him. Yi Chan stepped back and stood still. Dayang Monk said, 'You only know how to look forward, not how to look back.' Yi Chan said, 'Adding frost to snow.' Dayang Monk said, 'Neither benefits.'

Bao Tan (Bao Tan) said, 'The state before the manifestation of literary brilliance, people nowadays push it into a state of vague emptiness, willingly dwelling in solitude and obscurity, and even give it a name, saying it is before Weiyin Wang Buddha (Weiyin Wang), on the other side of the empty kalpa (kongjie). They do not know that this is precisely the ghost cave under Black Mountain. The so-called state before the manifestation of literary brilliance, even after three lives and sixty kalpas (sansheng liushi jie), they have not even dreamed of it.' Yi Chan said, 'I would like to ask the master a question here; I don't know if it is permissible?' Dayang Monk said, 'I have already answered you; don't ask if it is permissible.' Can this be called the present moment? The state before the manifestation of literary brilliance, one must thoroughly realize it to see it. After seeing it, put down both the realization and what is realized, and then one can truly share this state with Dayang Monk and Yi Chan. People today are not skilled in handling the tides; I advise you not to enter the great waves, for the great waves are merciless and will destroy your life.'

Zhenzhou Jinniu Chan Master (Zhenzhou Jinniu Chanshi)

Jinniu Chan Master personally cooked and offered food to the monks. Every time it was time for the meal, he would carry the rice bucket to the front of the monks' hall and dance, saying, 'Bodhisattva's children (Pusazi) are eating!' Then he would clap his hands and laugh loudly, doing this every day. Once, when Linji Chan Master (Linji) came, Jinniu Chan Master held his staff horizontally and sat in front of the abbot's room (fangzhang). Linji Chan Master then clapped his hands three times and returned to the monks' hall.

師卻下人。事了便問。賓主相見各有軌儀。上座何得無禮。濟云。道什麼。師擬開口。濟便打一坐具。師作倒勢。濟又打一坐具。師云。今日不著便遂歸方丈。

寶曇曰。金牛之機如順風縱燎。人多見少利而忘大事。故無一人得入其門。不知既入其門。主人善後之計為如何也。當時恨無踞虎頭收虎尾者。與之角力。使金牛之機獨脫于大方。如秦人之金。田單之火。猶得竦動後世。

忻州打地禪師

師自江西領旨。自晦其名。凡學者致問。唯以棒打地示之。時謂之打地和尚。一日被僧藏卻棒。然後問。師但張其口。僧問門人曰。只如和尚每有人問便打地。意旨如何。門人即于灶底取一片柴擲釜中。

寶曇曰。驀地一棒如迅雷之霹靂。雷無心於擊摶而有慊者適遭之。故雷得以肆其威。打地殆類此也。方佛法全盛之旦。諸方浩浩談禪。不無恩怨爾。汝于其間我寧負。吾不忍負人也。擊電之機不容掩耳。一時弟子輩亦小黠大癡也。

潭州華林善覺禪師

師常持錫夜出林麓間。七步一振錫。一稱觀音名號。夾山善會到庵問曰。近聞和尚念觀音是否。師曰。然。會云。騎卻頭如何。師云。出頭從汝騎。不出頭騎甚麼。僧來參。方展坐具。師曰。緩緩。僧云。和尚見什麼。師曰。可惜許磕破鐘

【現代漢語翻譯】現代漢語譯本：師父便走下座位。事情完畢后便問（臨濟義玄）。賓主相見各有禮儀規範，上座為何如此無禮？臨濟（義玄）說：『說什麼？』師父想要開口，臨濟（義玄）便打了一個坐具。師父作出要倒下的姿勢，臨濟（義玄）又打了一個坐具。師父說：『今日不合時宜。』於是回到方丈。

寶曇說：臨濟（義玄）的機鋒如順風放火，人們多見小利而忘記大事，所以沒有人能夠進入他的門下。不知道如果進入他的門下，主人善後的計劃會是怎樣的呢？當時遺憾沒有能像項羽那樣有力量的人，與他角力，使臨濟（義玄）的機鋒能夠脫離常規。如果像秦國的金人，田單的火牛陣那樣，也能夠震動後世。

忻州打地禪師

禪師從江西領悟佛法真諦后，便隱匿自己的名聲。凡是有學佛的人前來請教，禪師只是用棒子打地來開示他們。當時人們稱他為打地和尚。有一天，有個僧人把禪師的棒子藏了起來，然後發問。禪師只是張開嘴巴。僧人問他的同門說：『只是像和尚這樣，每當有人問問題就打地，他的意思是什麼呢？』他的同門就從灶底下取出一塊柴火扔進鍋里。

寶曇說：突然的一棒就像迅雷一樣，雷本來沒有想要擊打什麼東西，但是有害怕的人正好碰上了，所以雷才得以施展它的威力。打地大概就像這樣。正當佛法全盛的時候，各處都在高談闊論禪，不免會有恩怨。你們之間，我寧願辜負自己，也不忍心辜負別人。閃電的機鋒不容人掩耳，一時的弟子們也只是小聰明而大糊塗。

潭州華林善覺禪師

禪師經常拿著錫杖在夜晚走出樹林，每走七步就振動一下錫杖，唸一聲觀音（Avalokiteśvara）名號。夾山善會（Jiashan Shanhui）到庵里問他說：『最近聽說和尚您念觀音（Avalokiteśvara），是這樣嗎？』禪師說：『是的。』善會（Shanhui）說：『騎上頭后又如何呢？』禪師說：『出頭就任你騎，不出頭騎什麼？』有僧人前來參拜，剛展開坐具，禪師說：『緩緩。』僧人說：『和尚您看見什麼了？』禪師說：『可惜啊，磕破了鐘。』

【English Translation】 English version: The master then descended from his seat. After the matter was concluded, he asked (Linji Yixuan): 'Host and guest have their respective protocols. Why is the venerable one so impolite?' Linji (Yixuan) said, 'What are you talking about?' The master was about to speak when Linji (Yixuan) struck a sitting cushion. The master feigned a falling posture, and Linji (Yixuan) struck another sitting cushion. The master said, 'Today is not opportune,' and then returned to his abbot's quarters.

Bao Tan said: Linji's (Yixuan) wit is like setting a fire with the wind, people often see small gains and forget the big picture, so no one can enter his gate. I wonder, if one were to enter his gate, what would the master's plan for the aftermath be? At that time, it was a pity that there was no one with the strength of Xiang Yu to grapple with him, so that Linji's (Yixuan) wit could break free from convention. If it were like the bronze men of Qin or the fire oxen of Tian Dan, it could still shake later generations.

Xin Zhou Striking-the-Ground Zen Master

After the master attained enlightenment in Jiangxi, he concealed his name. Whenever students came to inquire, the master would only strike the ground with a staff to instruct them. At the time, people called him the Striking-the-Ground Monk. One day, a monk hid the master's staff and then asked a question. The master simply opened his mouth. The monk asked his fellow disciples, 'Just like the master, whenever someone asks a question, he strikes the ground. What is his intention?' His fellow disciple then took a piece of firewood from under the stove and threw it into the pot.

Bao Tan said: A sudden strike is like a thunderbolt. The thunder has no intention of striking anything, but those who are fearful happen to encounter it, so the thunder can display its power. Striking the ground is probably like this. At the height of Buddhism's prosperity, everyone was talking about Zen, and there were bound to be grudges. Among you, I would rather wrong myself than wrong others. The wit of lightning does not allow for covering one's ears. The disciples of the time were only clever in small matters but foolish in big ones.

Tan Zhou Hualin Shanjue Zen Master

The master often went out into the woods at night with his staff, shaking it every seven steps and chanting the name of Avalokiteśvara (觀音). Jiashan Shanhui (夾山善會) came to the hermitage and asked, 'I recently heard that you, venerable monk, chant the name of Avalokiteśvara (觀音), is that so?' The master said, 'Yes.' Shanhui (善會) said, 'What about after riding on the head?' The master said, 'If there is a head, let you ride it; if there is no head, what will you ride?' A monk came to pay respects, and as soon as he spread his sitting cloth, the master said, 'Slowly.' The monk said, 'What did you see, venerable monk?' The master said, 'What a pity, the bell is broken.'

摟。其僧從此悟入。一日觀察使裴休訪之。問曰。師還有侍者否。師曰。有一兩個。裴曰。在什麼處。師乃喚大空小空。時二虎自庵后而出。裴睹之驚悸。師語之曰。有客且去。二虎哮吼而去。裴問曰。師作何行業感得如此。師良久曰。會么。曰。不會。師曰。山僧常念觀音。

寶曇曰。此老夜裡栴檀。日中牛糞。雖虎狼亦從風而靡。況於人乎。夾山直欲騎虎頭。而其僧便解探虎穴。所謂念彼觀音力。還著于本人之明驗也。

袁州楊歧山甄叔禪師

師示眾曰。群靈一源假名為佛。體竭形消而不滅。金流樸散而常存。性海無風金波自涌。心靈絕待萬像齊照。體斯理者不言而遍歷沙界。不用而功益玄化。如何背覺反合塵勞。于陰界中妄自囚執。師始登茲山宴處。以至成院聚徒。演法四十餘年。

寶曇曰。性海無風金波自涌。心靈絕待萬像齊照。此文殊普賢大人境界。甄叔何自得之。蓋大寂之門。雖文殊普賢亦與列下。甄叔敏手也。何自容之。今人不見古人利病安在。

洪州水潦禪師

師初參馬祖。問如何是西來的的大意。祖攔𦚾與一踏蹋倒。起來撫掌呵呵大笑云。也太奇。也太奇。百千三昧無量妙義。只向一毛頭上識得根源去。便禮拜。師住后嘗告眾曰。自從一吃馬師蹋。直至如今

【現代漢語翻譯】現代漢語譯本：

（無名）禪師住在茅屋裡。他的僧人因此開悟。一天，觀察使裴休拜訪他，問道：『禪師還有侍者嗎？』禪師說：『有一兩個。』裴休問：『在哪裡？』禪師於是呼喚『大空』、『小空』。當時兩隻老虎從茅屋後走出來。裴休看到后驚恐害怕。禪師對老虎說：『有客人，你們先去吧。』兩隻老虎吼叫著離開了。裴休問道：『禪師做了什麼修行，能感應到如此？』禪師沉默良久說：『明白嗎？』裴休說：『不明白。』禪師說：『山僧我經常唸誦觀音（Avalokiteśvara）』。

寶曇（Bao Tan）說：『這位老禪師，夜晚是栴檀（candana，一種香木），白天是牛糞。即使是虎狼也順從他的風範而倒伏，更何況是人呢？』夾山（Jiashan）禪師直接想要騎在虎頭上，而他的僧人便懂得探尋虎穴。這就是所謂的唸誦觀音的力量，最終體現在本人身上的明顯驗證啊。

袁州楊歧山甄叔（Zhenshu）禪師

禪師開示大眾說：『群靈同出一源，假名為佛（Buddha）。本體窮盡，形體消散，卻不會滅亡。金子熔化，璞玉分散，卻永遠存在。自性之海沒有風浪，金色的波濤自然涌動。心靈超越對待，萬象同時照耀。體會這個道理的人，不用言語就能遍游沙界。不用造作，功用更加玄妙。為何背離覺悟，反而與塵勞相合，在陰界中妄自囚禁自己呢？』禪師最初登上這座山隱居，直到建成寺院，聚集徒眾，演說佛法四十餘年。

寶曇說：『自性之海沒有風浪，金色的波濤自然涌動。心靈超越對待，萬象同時照耀。』這是文殊（Manjusri）、普賢（Samantabhadra）大士的境界。甄叔從哪裡得到的呢？大概是大寂（Daji，馬祖道一的稱號）的門下，即使是文殊、普賢也要位列其下。甄叔真是個敏捷的人啊。怎麼能容忍自己這樣呢？現在的人看不到古人的利弊在哪裡。

洪州水潦（Shuiliao）禪師

禪師最初參拜馬祖（Mazu Daoyi），問道：『如何是西來的大意？』馬祖攔腰一腳把他踢倒。禪師起來撫掌，呵呵大笑說：『也太奇妙了！也太奇妙了！百千三昧（samadhi，正定），無量妙義，只要在一毛頭上就能認識到根源。』於是禮拜。禪師住持一方后，曾經告訴大眾說：『自從捱了馬祖一腳，直到如今（仍然受益無窮）。』

【English Translation】 English version:

A (nameless) Zen master lived in a thatched hut. His monk attained enlightenment from this. One day, the investigating commissioner Pei Xiu visited him and asked, 'Does the master have any attendants?' The master said, 'I have one or two.' Pei Xiu asked, 'Where are they?' The master then called out 'Da Kong (Great Emptiness)' and 'Xiao Kong (Small Emptiness).' At that moment, two tigers emerged from behind the hut. Pei Xiu was frightened upon seeing them. The master said to the tigers, 'We have a guest, you may leave for now.' The two tigers roared and left. Pei Xiu asked, 'What kind of practice does the master do to evoke such a response?' The master remained silent for a long time and then said, 'Do you understand?' Pei Xiu said, 'I do not understand.' The master said, 'This mountain monk constantly recites the name of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion).'

Bao Tan said, 'This old master is sandalwood (candana) at night and cow dung during the day. Even tigers and wolves submit to his influence, how much more so people?' Zen Master Jiashan directly wanted to ride the tiger's head, while his monk understood how to explore the tiger's den. This is what is meant by the power of reciting Avalokiteśvara, ultimately manifesting as clear evidence in the person himself.

Zen Master Zhenshu (Zhen Shu) of Yangqi Mountain in Yuanzhou

The master instructed the assembly, saying, 'The myriad spirits share a single source, provisionally named Buddha. The essence is exhausted, the form dissipates, yet it does not perish. Gold melts, uncarved jade scatters, yet it remains eternally. The sea of self-nature is without wind, golden waves arise spontaneously. The mind transcends duality, all phenomena are illuminated simultaneously. Those who embody this principle traverse the realms of existence without speaking. Without effort, the function becomes even more profound. Why turn away from enlightenment and instead unite with worldly defilements, imprisoning oneself in the realms of the senses?' The master first ascended this mountain to live in seclusion, until he established a monastery, gathered disciples, and expounded the Dharma for over forty years.

Bao Tan said, 'The sea of self-nature is without wind, golden waves arise spontaneously. The mind transcends duality, all phenomena are illuminated simultaneously.' This is the realm of the great beings Manjusri and Samantabhadra. From where did Zhenshu obtain it? It is likely that in the lineage of Daji (Great Stillness, a title for Mazu Daoyi), even Manjusri and Samantabhadra must be listed below. Zhenshu is truly a quick-witted person. How can he tolerate himself being like this? People today do not see where the advantages and disadvantages of the ancients lie.

Zen Master Shuiliao (Shui Liao) of Hongzhou

The master initially visited Mazu (Mazu Daoyi) and asked, 'What is the great meaning of the coming from the West?' Mazu blocked him and kicked him to the ground. The master got up, clapped his hands, and laughed loudly, saying, 'How wondrous! How wondrous! Hundreds of thousands of samadhis (meditative states), countless wonderful meanings, can be recognized at the root on the tip of a single hair.' Then he bowed. After the master took up residence, he once told the assembly, 'Ever since receiving that kick from Master Ma, even until now (I have benefited endlessly).'

笑不休。有僧來參。作一圓相。以手撮向師身上。師乃三撥。亦作一圓相。卻指其僧。僧便禮拜。師打云。這虛頭漢。僧又問曰。如何是沙門行。師云。動即影現。覺即冰生。問。如何是佛法大意。師乃撫掌呵呵大笑。凡接人大約如此。

寶曇曰。古人箭不虛發。雖一豪之力不肯輕用。況百解之力哉。故其發時無不中之理。中時無不斃之道。馬祖蹋倒水潦。是此百斛之力也。水潦起來呵呵大笑曰。百千法門無量妙義。只向一豪頭上識得根源去。便自顯其百斛之力也。後來示眾但云。自從一吃馬師蹋。直至如今笑不休。是此箭卻欲著人也。不知末上一交。畢竟何時拔本。

浮杯禪師

師因凌行婆來作禮問曰。盡力道不得底句。分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯不妨疑著。師曰。別有長處不妨拈出。婆斂手哭云。蒼天中更添冤苦。師無語。婆云。語不知偏正。理不識倒邪。為人即禍生。后僧舉似南泉。泉云。苦哉浮杯。被這老婆摧折一上。婆聞。哭云。王老師猶少機關在。時有幽州澄一禪客。乃問婆曰。南泉為什麼少機關。婆哭云。可悲可痛。澄一罔措。婆問云。會么。澄一合掌而立。婆云。伎死禪和如麻似粟。后澄一舉似趙州。州云。我若見這臭老婆。問教口啞。澄一云。未審和尚作么

【現代漢語翻譯】現代漢語譯本笑個不停。有個僧人前來參拜，畫了一個圓相，用手指向老師身上。老師就撥了三次，也畫了一個圓相，然後指著那個僧人。僧人便禮拜。老師打了一下說：『你這虛頭漢！』僧人又問：『如何是沙門行？』老師說：『動即影現，覺即冰生。』問：『如何是佛法大意？』老師就拍手呵呵大笑。凡是接引人，大概都是這樣。

寶曇說：『古人射箭不虛發，即使是一毫的力量也不肯輕易使用，何況是百解的力量呢？所以他們發射的時候沒有不中的道理，中的時候沒有不斃命的道理。』馬祖（指馬祖道一，唐代禪師）踢倒水潦，就是這百斛的力量啊。水潦起來呵呵大笑說：『百千法門，無量妙義，只要在一毫頭上認識到根源，自然就顯現出他的百斛之力了。』後來示眾只是說：『自從被馬師踢了一腳，直到如今笑個不停。』這是這支箭想要射中人啊。不知道最後這一交，究竟什麼時候才能拔出根本。

浮杯禪師

老師因為凌行婆前來作禮，問道：『盡力也說不出的那句話，交付給誰了？』老師說：『浮杯沒有多餘的話。』婆說：『沒到浮杯，不妨懷疑著。』老師說：『別有長處，不妨拿出來。』婆合起手哭著說：『蒼天中更添冤苦！』老師無語。婆說：『語不知偏正，理不識倒邪，為人即禍生。』後來僧人把這件事告訴南泉（指南泉普愿，唐代禪師），南泉說：『苦啊，浮杯！被這老婆摧折了一次。』婆聽了，哭著說：『王老師（指南泉普愿）還缺少機關。』當時有個幽州的澄一禪客，就問婆說：『南泉為什麼缺少機關？』婆哭著說：『可悲可痛！』澄一不知所措。婆問道：『會么？』澄一合掌而立。婆說：『裝死的禪和像麻一樣，像粟一樣。』後來澄一將此事告訴趙州（指趙州從諗，唐代禪師），趙州說：『我如果見到這臭老婆，問得她口啞。』澄一說：『不知道和尚您怎麼做？』

【English Translation】 English version He never stopped laughing. A monk came to visit, drew a circle, and pointed it at the teacher. The teacher then brushed it away three times, also drew a circle, and pointed at the monk. The monk then bowed. The teacher struck him and said, 'You empty-headed fellow!' The monk then asked, 'What is the practice of a Shramana (沙門, a wandering ascetic)?' The teacher said, 'Movement is immediately reflected, awareness is immediately born like ice.' He asked, 'What is the great meaning of the Buddha Dharma (佛法, the teachings of Buddhism)?' The teacher then clapped his hands and laughed heartily. He generally received people in this way.

Bao Tan (寶曇, a commentator) said, 'The ancients never shot an arrow in vain, and would not lightly use even a hair's worth of strength, let alone the strength of a hundred understandings. Therefore, when they shot, there was no reason not to hit, and when they hit, there was no way not to kill.' Mazu's (馬祖, referring to Mazu Daoyi, a Chan master of the Tang Dynasty) kicking over Shui Lao (水潦, a person's name) was this strength of a hundred bushels. Shui Lao got up and laughed heartily, saying, 'The myriad Dharma gates (法門, methods of practice), the immeasurable wonderful meanings, only by recognizing the root on the tip of a hair, will his strength of a hundred bushels naturally manifest.' Later, he only said to the assembly, 'Since being kicked by Master Ma, I have never stopped laughing.' This is this arrow wanting to hit someone. I don't know when the root will be pulled out after this final exchange.

Zen Master Fubei (浮杯, a person's name)

The teacher, because Ling Xingpo (凌行婆, a laywoman) came to pay respects, asked, 'That sentence that cannot be spoken even with all your strength, to whom is it entrusted?' The teacher said, 'Fubei has no superfluous words.' The woman said, 'Before reaching Fubei, it is okay to doubt.' The teacher said, 'If there is another strength, it is okay to bring it out.' The woman put her hands together, cried, and said, 'Adding more injustice to the heavens!' The teacher was silent. The woman said, 'Words do not know what is correct, principles do not recognize what is inverted and evil, helping people will bring disaster.' Later, a monk told Nanquan (南泉, referring to Nanquan Puyuan, a Chan master of the Tang Dynasty) about this, and Nanquan said, 'Alas, Fubei! He was defeated by this old woman once.' When the woman heard this, she cried and said, 'Teacher Wang (王老師, referring to Nanquan Puyuan) still lacks skill.' At that time, there was a Chan traveler from Youzhou named Chengyi (澄一, a person's name), who asked the woman, 'Why does Nanquan lack skill?' The woman cried and said, 'How sad and painful!' Chengyi was at a loss. The woman asked, 'Do you understand?' Chengyi put his palms together and stood. The woman said, 'Zen monks who pretend to be dead are like hemp, like millet.' Later, Chengyi told Zhao Zhou (趙州, referring to Zhao Zhou Congshen, a Chan master of the Tang Dynasty) about this, and Zhao Zhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi said, 'I don't know what the monk would do?'

生問他。州便打。澄一云。為什麼卻打某甲。州云。似者伎死禪和。不打更待何時。婆聞卻云。趙州合吃婆手中棒。州聞哭云。可悲可痛。婆聞乃嘆云。趙州眼光。爍破四天下。州令人去問云。如何是趙州眼。婆乃豎起拳。州聞乃作頌送云。當機覿面提。覿面當機疾。報你凌行婆。哭聲何得失。婆答云。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。

寶曇曰。凌行婆不知幾生善知識。向來宗乘中亦有女子烈丈夫。未可與斯人並轍。凈杯一轉語遂為古今戰略。王老師是坐籌帷幄者。婆與趙州可謂騎射絕倫。澄一通身是箭。可憐方郝翁挽弓。而凌媼箭發。身橫馬轉而兩箭相值。及其勘證各有私識。旁觀者為之失色。古有娘子軍。非老師宿將不足以當之。凌行婆出處始終不見於書。唯浮杯一轉語。僅能載此。恨不多見。

潭州龍山禪師(亦名隱山)

師問僧什麼處來。僧云。老宿處來。師云。老宿有何言句。僧云。說即千句萬句。不說即一字也無。師曰。恁么即繩子放卵。僧禮拜。師便打。洞山與密師伯行腳時迷路到山。師問。此山無路。阇黎向什麼處來。山云。和尚從何而入。師曰。我不雲水。山云。和尚住此山多少時。師曰。春秋不涉。山云。和尚先住。此山先住。師曰。不知。山云。為甚

【現代漢語翻譯】現代漢語譯本：學僧問趙州禪師。趙州禪師便打。澄一禪師說：『為什麼卻打這位學僧？』趙州禪師說：『像這種只會死守禪法的和尚，不打更待何時？』凌行婆聽了卻說：『趙州禪師合該吃我手中的棒！』趙州禪師聽了哭著說：『可悲可痛啊！』凌行婆聽了感嘆道：『趙州禪師的眼光，照破整個世界！』趙州禪師派人去問：『如何是趙州禪師的眼？』凌行婆便豎起拳頭。趙州禪師聽了作頌送她說：『當機立斷直接提，直接提時當機疾。告訴你凌行婆，哭聲哪裡有得失？』凌行婆回答說：『哭聲禪師已明曉，已曉復有誰得知？當時摩竭國（Magadha，古印度王國），幾乎喪失眼前機。』

寶曇禪師說：凌行婆不知是幾世的善知識。向來宗門中也有女子大丈夫，但不可與此人相提並論。凈杯一轉語，遂成為古今戰略。王老師是坐籌帷幄的人。凌行婆與趙州禪師可謂騎射絕倫。澄一禪師通身是箭。可憐方郝翁拉弓，而凌媼箭發，身橫馬轉而兩箭相值。及其勘驗，各有私識。旁觀者為之失色。古有娘子軍，非老師宿將不足以當之。凌行婆出處始終不見於書，唯浮杯一轉語，僅能記載此事。恨不多見。

潭州龍山禪師（亦名隱山）

禪師問僧人從哪裡來。僧人說：『從老宿處來。』禪師問：『老宿有什麼言句？』僧人說：『說起來千句萬句，不說起來一字也沒有。』禪師說：『這樣說來，就像繩子放卵一樣。』僧人禮拜。禪師便打。洞山禪師與密師伯行腳時迷路到山裡。禪師問：『此山沒有路，你從什麼地方來？』僧人說：『和尚從何處進入？』禪師說：『我不遊歷。』僧人說：『和尚住在此山多少時日？』禪師說：『春秋不涉。』僧人說：『是和尚先住，還是此山先住？』禪師說：『不知。』僧人說：『為什麼不知？』

【English Translation】 English version: A monk asked him. Zhaozhou (name of a Zen master) then struck him. Chengyi (name of a Zen master) said, 'Why did you strike this monk?' Zhaozhou said, 'For such a dead Zen practitioner, when should I strike if not now?' Lingxing Po (name of a woman) heard this and said, 'Zhaozhou deserves a beating from my hand!' Zhaozhou heard this and cried, 'How sad, how painful!' Lingxing Po heard this and sighed, 'Zhaozhou's eye shines through the entire world!' Zhaozhou sent someone to ask, 'What is Zhaozhou's eye?' Lingxing Po then raised her fist. Zhaozhou heard this and composed a verse to send to her, saying, 'Directly address the moment, swiftly act in the moment. Tell you, Lingxing Po, where is the gain or loss in crying?' Lingxing Po replied, 'The Zen master already understands the crying, but who else knows? At that time in Magadha (ancient Indian kingdom), almost lost the present opportunity.'

Baotan (name of a Zen master) said: Lingxing Po is an enlightened being from countless lifetimes. In the past, there were also heroic women in the Zen school, but they cannot be compared to this person. The turning of a pure cup becomes a strategy for all times. Teacher Wang is one who plans strategies in the tent. Lingxing Po and Zhaozhou can be said to be unparalleled in riding and archery. Chengyi's whole body is an arrow. It is a pity that Fang Hao Weng draws the bow, while Ling Po's arrow is released, her body turns sideways on the horse, and the two arrows meet. When they examine each other, they each have their own private knowledge. Onlookers are amazed. In ancient times, there was an army of women, and only a veteran teacher could lead them. Lingxing Po's origins are not found in books, only the turning of a floating cup can record this. It is a pity that we do not see more.

Zen Master Longshan of Tanzhou (also known as Yinshan)

The master asked a monk where he came from. The monk said, 'I came from the old master's place.' The master asked, 'What words does the old master have?' The monk said, 'When speaking, there are thousands of sentences, but when not speaking, there is not a single word.' The master said, 'In that case, it is like releasing an egg with a rope.' The monk bowed. The master then struck him. When Dongshan (name of a Zen master) and Mi Shibo (name of a Zen master) were traveling, they got lost in the mountains. The master asked, 'There is no road on this mountain, where did you come from?' The monk said, 'Where did the master enter from?' The master said, 'I do not travel.' The monk said, 'How long has the master lived on this mountain?' The master said, 'I do not involve myself in the seasons.' The monk said, 'Did the master live here first, or did the mountain exist first?' The master said, 'I do not know.' The monk said, 'Why do you not know?'

不知。師曰。我不為人天來。山云。和尚得何道理便住此山。師曰。我見兩個泥牛斗入海。直至如今無訊息。山卻問。何如是賓中主。師云。長年不出戶。山問。如何是主中賓。師曰。青山覆白雲。山問。賓主相去幾何。師曰。長江水上波。山問。賓主相見有何言說。師曰。清風拂明月。師有頌云。三間茆屋從來住。一道神光萬境閑。莫把是非來辨我。浮生阱鑿不相關。

寶曇曰。譬如行客投寄旅亭。若實主人自無攸往。釋迦老子時已有客主之論矣。而洞山首發其端。不知其自𦚾襟流出邪。抑祖述祗園邪。豈古人亦有此旨而未見於書也。曾未見之旨。而龍山對之。不疑異時山林有此道人。不因洞山則與草木俱腐。後世不復聞此不思議之旨。賓主之設。實以勘證學者。洞山嘗謂僧曰。汝賓中主尚未會。況主中主邪。後世學者有如龍山泥牛沒海之時。則賓主之機不須更問人也。

襄州龐蘊居士

居士初謁石頭和尚。忘言會旨后與丹霞為友。一日石頭問曰。子自見老僧來。日用事作么生。士曰。若問日用事即無開口處。覆呈一偈云。日用事無別。唯吾事偶諧。頭頭非取捨。處處勿張乖。朱紫誰為號。青山絕點埃。神通並妙用。運水及搬柴。石頭然之曰。子以緇邪素邪。士曰。愿從所慕。遂不剃染。至江西

【現代漢語翻譯】現代漢語譯本：龍山問：『不知道。』洞山說：『我不是爲了人天福報而來的。』龍山問：『和尚您得到了什麼道理，便住在這山裡？』洞山說：『我看見兩頭泥牛相鬥，一起掉進海里，直到如今也沒有訊息。』龍山又問：『什麼是賓中主？』洞山說：『常年不出門。』龍山問：『什麼是主中賓？』洞山說：『青山覆蓋著白雲。』龍山問：『賓和主相距多遠？』洞山說：『長江水上的波浪。』龍山問：『賓和主相見時有什麼話說？』洞山說：『清風吹拂著明月。』洞山有頌詞說：『三間茅屋向來居住，一道神光萬境都空閑。莫把是非來辨別我，浮生中的陷阱與我毫不相關。』寶曇說：『譬如行路的客人投宿在旅店，如果是真正的主人，自然沒有去往別處的必要。釋迦老子（釋迦牟尼佛）那時已經有客主之論了。而洞山（洞山良價禪師）首先闡發這個端緒，不知道是他自己從胸襟中流露出來的，還是祖述祗園（祇樹給孤獨園）的教義。難道古人也有這個意思，只是沒有寫在書上嗎？』『從未見於書的旨意，而龍山（龍山和尚）能與之相對，毫不懷疑在不同的時代山林里有這樣的道人。如果沒有洞山，那麼這個道理就和草木一起腐朽了。後世就再也聽不到這個不可思議的旨意了。賓主的設立，實際上是爲了勘驗學人。洞山曾經對僧人說：『你賓中主尚未領會，更何況主中主呢？』後世的學人如果像龍山一樣，泥牛入海，那麼賓主之機就不需要再問別人了。』襄州龐蘊（龐蘊居士）居士居士最初拜見石頭和尚（石頭希遷禪師），在忘言中領會了宗旨，之後與丹霞（丹霞天然禪師）為友。一天，石頭問他說：『你自從見到老僧以來，每天的日常事務是怎麼做的？』龐蘊說：『如果問我每天的日常事務，那就沒有開口的地方。』又呈上一首偈語說：『每天的日常事務沒有特別之處，只是我的所作所為恰好和諧。在任何事物上都不取捨，在任何地方都不爭執。誰來給我加官進爵？青山絕塵沒有一點塵埃。神通和妙用，不過是運水和搬柴。』石頭贊同他的說法，說：『你打算穿僧人的衣服還是俗人的衣服？』龐蘊說：『願意聽從我所仰慕的。』於是沒有剃度出家。到了江西（馬祖道一禪師處）。

【English Translation】 English version: Longshan asked: 'I don't know.' Dongan said: 'I didn't come for the sake of human or heavenly rewards.' Longshan asked: 'What principle did you, venerable monk, attain to reside in this mountain?' Dongan said: 'I saw two mud oxen fighting and falling into the sea, and there has been no news of them until now.' Longshan then asked: 'What is the guest within the host?' Dongan said: 'He never leaves his house all year round.' Longshan asked: 'What is the host within the guest?' Dongan said: 'Green mountains cover white clouds.' Longshan asked: 'How far apart are the guest and the host?' Dongan said: 'Waves on the Yangtze River.' Longshan asked: 'What do the guest and host say when they meet?' Dongan said: 'A gentle breeze brushes the bright moon.' Dongan has a verse saying: 'I have always lived in a three-room thatched hut, a divine light makes all realms idle. Do not use right and wrong to judge me, the pitfalls of fleeting life are unrelated to me.' Baotan said: 'It is like a traveler lodging in an inn. If he is the real owner, he naturally has no need to go elsewhere. Shakyamuni Buddha (Shakyamuni Buddha) already had the theory of guest and host at that time. And Dongan (Zen Master Dongshan Liangjie) first expounded this beginning, I don't know if it flowed out of his own mind, or if he followed the teachings of Gion (Jetavana Anathapindika's Monastery). Could it be that the ancients also had this meaning, but it was not written in books?' 'The meaning that has never been seen in books, and Longshan (Monk Longshan) can face it, without doubting that there are such Taoists in the mountains and forests in different eras. Without Dongan, this principle would have decayed with the vegetation. Later generations will no longer hear this incredible meaning. The establishment of guest and host is actually to examine students. Dongan once said to a monk: 'You have not yet understood the guest within the host, let alone the host within the host?' If later generations of scholars are like Longshan, the mud ox enters the sea, then the opportunity of guest and host does not need to be asked of others anymore.' Layman Pang Yun (Layman Pang Yun) of Xiangzhou The layman first visited Zen Master Shitou (Zen Master Shitou Xiqian), and after understanding the purpose in silence, he became friends with Danxia (Zen Master Danxia Tianran). One day, Shitou asked him: 'Since you saw the old monk, what have you been doing in your daily affairs?' Pang Yun said: 'If you ask me about my daily affairs, then there is no place to open my mouth.' He also presented a verse saying: 'Daily affairs are no different, only my actions happen to be harmonious. Do not take or discard anything, do not argue anywhere. Who will give me official titles? The green mountains are free from dust. Supernatural powers and wonderful uses are nothing more than carrying water and chopping firewood.' Shitou agreed with his statement and said: 'Do you plan to wear monk's clothes or layman's clothes?' Pang Yun said: 'I am willing to follow what I admire.' So he was not ordained. He went to Jiangxi (to Zen Master Mazu Daoyi).

參馬祖。問曰。不與萬法為侶者是什麼人。祖云。待汝一口吸盡西江水。即向汝道。居士于言下領旨。乃留參承經涉二載。問祖曰。不昧本來人。請師高著眼。祖直下覷。士云。一種沒絃琴。唯師彈得妙。祖直上覷。士乃作禮。祖歸方丈。士隨之云。弄巧成拙。居士一日向丹霞前叉手立。少時出去。霞不顧。士卻來坐。霞乃向居士前叉手立。少時便入方丈。士曰。汝入我出。未有事在。霞雲。者老翁出出入入。有甚了期。士曰。略無些子慈心。霞雲。引得這漢到這田地。士云。把什麼引。霞乃拈起居士幞頭云。卻似個老師僧。士卻拈幞頭安霞頭上云。一似個少年俗人。霞應諾三聲。士曰。猶有些子氣息在。霞乃拋下幞頭云。大似個烏紗巾。士應諾三聲。霞雲。昔日氣息爭忘得。士彈指三下曰。動天動地。居士因辭藥山。山命十人禪客相送。至門首。士乃指空中雪云。好雪片片不落別處。時有全禪客云。落在什麼處。居士遂與一掌。全云。居士也不得草草。士曰。恁么稱禪客。閻羅老子未放你在。全云。居士作么生。士又與一掌云。眼見如盲。口說如啞。士一日見丹霞來。遂不語亦不起。霞乃拈起手中拂子。士便拈起錘子。霞雲。只恁么。別更有在。士曰。此回見兄。不似於前。霞雲。不妨減人聲價。士曰。本來要折倒

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汝一上。霞雲。恁么則啞卻天然口也。士曰。汝啞卻本分。猶累我啞卻。霞乃擲卻拂子去。士曰。然阇黎。然阇黎。霞不顧。士曰。不唯患啞兼亦患聾。一日見大同濟禪師。乃拈起漉籬云。大同師。濟不應。士曰。石頭一宗到師處冰消瓦解。濟云。不得龐翁舉。灼然如此。士拋下漉籬云。寧知不直一文錢。濟云。雖不直一錢。欠它又爭得。士作舞而去。濟提起漉籬云。居士。士回首。濟作舞而去。士拊掌云。歸去來歸去來。居士又一日因丹霞才見便作走勢。士曰。猶是拋身勢。作么生是顰呻勢。霞便坐。士向前。以主杖畫一個七字。霞遂于下畫個一字。士曰。因七見一。見一忘七。霞便起。士曰。更坐少時。猶有第二句在。霞雲。曏者里著語得么。士哭出去。凡所至處。與老宿往復問答。隨機應響。非格量軌轍之可拘也。

寶曇曰。居士見石頭固已氣分相投矣。卻將石頭處所得氣分。併爲一問以問馬師。不消馬師謦欬一聲。當下冰消瓦解。自此父子夫婦窮亦快活也。沉錢一事古今所難。嘗謂今人要學龐翁勿學其餘。姑學其沉錢西江。鬻竹捷籬。亦可鞭策佛祖矣。自謂了事凡夫其信然與。粵自毗耶之有凈名。涅槃之有廣額。其間千有餘載寂寥無聞。至是則如優曇缽花時一現耳。彼上人者難為酬對。愚于龐翁亦云。

【現代漢語翻譯】現代漢語譯本：你一上來就說『霞雲』（Xia Yun，指丹霞和尚），這樣豈不是堵住了你天然的口嗎？士（指龐蘊居士）說：『你堵住了自己的本分，反而連累我也要堵住。』丹霞於是扔掉拂子走了。士說：『是這樣，阇黎（Ajari，梵語，意為導師），是這樣。』丹霞不回頭。士說：『不只是患了啞病，還患了耳聾。』有一天，龐蘊居士見到大同濟禪師，拿起漉籬（luli，一種過濾水的竹器）說：『大同師。』濟禪師不應答。士說：『石頭（指石頭希遷禪師）一宗的禪法，到了你這裡就冰消瓦解了。』濟禪師說：『不是龐翁（指龐蘊居士）所說，確實是這樣。』士放下漉籬說：『哪裡知道它不值一文錢。』濟禪師說：『即使不值一文錢，欠了它又怎麼能行呢？』士跳舞而去。濟禪師提起漉籬說：『居士。』士回頭。濟禪師也跳舞而去。士拍手說：『歸去來，歸去來。』居士有一天因為丹霞才一出現就做出要走的姿勢。士說：『這還是拋身勢，怎麼樣才是顰呻勢（pin shen shi，指皺眉呻吟的姿勢）？』丹霞就坐了下來。士走上前，用拄杖畫了一個『七』字。丹霞於是在下面畫了一個『一』字。士說：『因為七而見到一，見到一就忘記了七。』丹霞就站了起來。士說：『再坐一會兒，還有第二句要說。』丹霞說：『在這裡可以說話嗎？』士哭著出去了。凡是他所到的地方，都與老修行們往復問答，隨機應變，不是固定的模式可以約束的。寶曇（Bao Tan，人名）說：居士見到石頭希遷禪師，本來就已經氣味相投了。卻將從石頭希遷禪師那裡得到的氣分，並作一個問題來問馬祖道一禪師，不用馬祖道一禪師咳嗽一聲，當下就冰消瓦解了。從此父子夫婦窮也快樂。沉錢（chen qian，指龐蘊居士沉錢于湘江的典故）一事古今所難。我曾經說過，現在人要學龐蘊居士，不要學其他的，姑且學他沉錢于西江，賣竹籬笆，也可以鞭策佛祖了。自認爲了事凡夫，真是這樣嗎？自從毗耶離城（Piye Li Cheng，古印度城市，維摩詰居士的居所）有了維摩詰（Vimalakirti，著名在家佛教居士），《涅槃經》（Nirvana Sutra）里有了廣額（Guang E，指《涅槃經》中的一位菩薩），這中間一千多年寂寥無聞，到了龐蘊居士這裡，就像優曇缽花（udumbara，傳說中的稀有花朵）一樣，時隔很久才出現一次。那些高僧大德難以應對，我對於龐蘊居士也是這樣認為的。

【English Translation】 English version: As soon as you come up and say 'Xia Yun' (Xia Yun, referring to the monk Danxia), wouldn't that be blocking your natural mouth? The layman (referring to Layman Pang Yun) said, 'You block your own duty, and you even implicate me in blocking mine.' Danxia then threw away his whisk and left. The layman said, 'That's right, Ajari (Ajari, Sanskrit for teacher), that's right.' Danxia didn't turn his head. The layman said, 'Not only is he suffering from muteness, but he's also suffering from deafness.' One day, Layman Pang Yun saw Zen Master Datong Ji and picked up a luli (luli, a bamboo utensil for filtering water) and said, 'Master Datong.' Zen Master Ji didn't respond. The layman said, 'The Zen of the Stone (referring to Zen Master Shitou Xiqian) lineage has melted away like ice and disintegrated like tiles at your place.' Zen Master Ji said, 'If it weren't for Layman Pang's saying so, it would indeed be like that.' The layman put down the luli and said, 'Who knows that it's not worth a penny.' Zen Master Ji said, 'Even if it's not worth a penny, how can we be in debt to it?' The layman danced away. Zen Master Ji picked up the luli and said, 'Layman.' The layman turned his head. Zen Master Ji also danced away. The layman clapped his hands and said, 'Return, let's return.' One day, because Danxia made a gesture of leaving as soon as he appeared, the layman said, 'That's still a gesture of abandoning the body. What is the gesture of frowning and groaning (pin shen shi, referring to the gesture of frowning and groaning)?' Danxia then sat down. The layman stepped forward and drew a 'seven' with his staff. Danxia then drew a 'one' below it. The layman said, 'Because of seven, one is seen; seeing one, seven is forgotten.' Danxia then stood up. The layman said, 'Sit for a little longer, there's still a second sentence to say.' Danxia said, 'Can one speak here?' The layman cried and went out. Wherever he went, he engaged in back-and-forth questions and answers with the old practitioners, responding flexibly according to the situation, not bound by fixed patterns. Bao Tan (Bao Tan, a person's name) said: The layman's meeting with Zen Master Shitou Xiqian was already a meeting of kindred spirits. However, he took the spirit he obtained from Zen Master Shitou Xiqian and made it into a question to ask Zen Master Mazu Daoyi. Without Zen Master Mazu Daoyi even clearing his throat, it immediately melted away like ice and disintegrated like tiles. From then on, father, son, husband, and wife were happy even in poverty. The matter of sinking money (chen qian, referring to the story of Layman Pang Yun sinking money in the Xiang River) is difficult for both ancient and modern people. I once said that people today should learn from Layman Pang Yun, but not learn from other things; they should just learn from him sinking money in the West River and selling bamboo fences, and they can also spur on the Buddhas and Patriarchs. He considers himself an ordinary person who has finished his affairs; is that really so? Since the city of Vaishali (Piye Li Cheng, an ancient Indian city, the residence of Layman Vimalakirti) had Vimalakirti (Vimalakirti, a famous Buddhist layman), and the Nirvana Sutra (Nirvana Sutra) had Guang E (Guang E, referring to a Bodhisattva in the Nirvana Sutra), there was silence for more than a thousand years in between. When it came to Layman Pang Yun, it was like the udumbara flower (udumbara, a legendary rare flower), appearing only once after a long time. Those eminent monks and great virtues found it difficult to respond; I also think the same way about Layman Pang Yun.

若靈照則七賢月上之。流一門而四佛出興。可謂希有也。

百丈懷海禪師嗣法

潭州溈山靈祐禪師

師一日侍百丈次。丈問。誰。師曰。靈祐。丈云。汝撥爐中有火否。師撥之無火。丈躬自深撥得粟火。舉以似師云。你道無。者個聻。師忽然契悟。遂禮拜。陳其所解。丈云。此乃暫時歧路耳。欲識佛性義。當觀時節因緣。時節若至。如迷忽悟。如忘忽憶。方省己物不從它得。故祖師云。悟了同未悟。無心亦無法。只是無虛妄凡聖等心。本來心法元自具足。汝今既是。善自護持。師為典座。百丈因召入室。囑住溈山。上首憾之。丈云。若對眾下得一轉語出格。當與住山。即指凈瓶問云。不得喚作凈瓶。汝喚作什麼。樺林雲。不可喚作木揬也。丈不肯。乃問師。師踢倒凈瓶。百丈笑云。第一座輸卻山子也。遂遣師往。是山峭絕夐無人煙。草食猿友后成梵宇。來同慶寺。示眾曰。夫道人之心。質直無偽。無背無面。無詐妄心行。一切時中視聽尋常。更無委曲。亦不閉目塞耳。但情不附物。即得從上諸聖只說濁邊過患。若無許多惡覺情見想習之事。譬如秋水澄渟清凈無為澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人更有修否。若真悟得本。他自知時。修與不修是兩頭語。如今初心雖從緣得。一

【現代漢語翻譯】現代漢語譯本：如果靈效能夠照亮一切，那麼七位賢人也會像月亮一樣升起。如果一個宗派能夠涌現出四位佛陀，那就可以說是非常稀有罕見的了。

百丈懷海禪師的嗣法弟子：

潭州溈山靈祐禪師（溈山，地名；靈祐，人名）

有一天，禪師侍奉在百丈禪師（百丈，人名）身旁。百丈禪師問道：『是誰？』禪師回答說：『是靈祐。』百丈禪師說：『你撥弄爐子，裡面有火嗎？』禪師撥弄了一下，沒有火。百丈禪師親自深深地撥弄，得到了一點火星，舉起來給禪師看，說：『你說沒有，這個是什麼？』禪師忽然領悟了，於是禮拜，陳述自己所理解的。百丈禪師說：『這只是暫時的歧路而已。想要認識佛性的意義，應當觀察時節因緣。時節因緣如果到了，就像迷路的人忽然醒悟，像忘記的事情忽然回憶起來一樣。才知道自己的東西不是從別人那裡得到的。』所以祖師說：『悟了和未悟一樣，無心也無法。只是沒有虛妄、凡聖等等的心。本來心法原本就具足。你現在既然明白了，要好好地守護保持。』禪師擔任典座（寺院中負責管理僧眾飲食的人）。百丈禪師因此召見他進入室內，囑咐他去住持溈山（地名）。上首（寺院中的首座）對此感到不滿。百丈禪師說：『如果能在眾人面前說出一句超格的話，就讓他去住持溈山。』於是指著凈瓶（佛教用具）問道：『不能叫它凈瓶，你叫它什麼？』樺林（人名）說：『不能叫它木揬（木製的塞子）。』百丈禪師不認可。於是問禪師。禪師一腳踢倒了凈瓶。百丈禪師笑著說：『第一座輸掉了山頭啊。』於是派遣禪師前往溈山。這座山峰陡峭險峻，渺無人煙，禪師以草為食，與猿猴為友，後來建成了莊嚴的寺廟。禪師來到同慶寺（寺廟名），向大眾開示說：『道人的心，質樸正直，沒有虛偽，沒有背後一套，沒有欺詐虛妄的心行。一切時候，看聽都很平常，沒有委曲，也不閉眼塞耳。只要情不執著于外物，就能得到從上以來諸位聖人只說濁世過患的道理。如果沒有許多惡覺、情見、想習的事情，就像秋天的水一樣澄澈平靜，清凈無為，淡泊寧靜，沒有阻礙。稱他為道人，也叫無事人。』當時有僧人問道：『頓悟的人還需要修行嗎？』如果真的悟得了根本，他自然知道時機。修與不修是兩種說法。如今初心雖然是從因緣而得，一……』

【English Translation】 English version: If spiritual illumination prevails, then the seven sages will rise like the moon. If a single lineage produces four Buddhas, it can be said to be exceptionally rare.

Baizhang Huaihai's (Baizhang, name; Huaihai, name) Dharma Successor:

Weishan Lingyou Zen Master of Tanzhou (Weishan, place name; Lingyou, name)

One day, the Zen Master was attending Baizhang. Baizhang asked, 'Who is it?' The Zen Master replied, 'Lingyou.' Baizhang said, 'When you stir the stove, is there fire?' The Zen Master stirred it, and there was no fire. Baizhang himself stirred deeply and obtained a spark, holding it up to the Zen Master and saying, 'You say there is none, what is this?' The Zen Master suddenly had an awakening, and then bowed, presenting his understanding. Baizhang said, 'This is only a temporary detour. If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. If the time and circumstance arrive, it is like a lost person suddenly awakening, like a forgotten thing suddenly being remembered. Then you will know that your own things are not obtained from others.' Therefore, the Patriarch said, 'Enlightened and unenlightened are the same, no-mind is also no-dharma. It is just without false, mundane, or saintly minds. The original mind-dharma is originally complete. Now that you understand, take good care to protect and maintain it.' The Zen Master served as the steward (person in charge of managing the food for the monks in the monastery). Baizhang therefore summoned him into the room and instructed him to reside at Weishan. The head monk (the leading monk in the monastery) was dissatisfied with this. Baizhang said, 'If he can utter a phrase that is extraordinary in front of the assembly, then he will be allowed to reside at Weishan.' Then, pointing to a water bottle (a Buddhist implement), he asked, 'You cannot call it a water bottle, what do you call it?' Hualin (name) said, 'It cannot be called a wooden stopper.' Baizhang did not approve. Then he asked the Zen Master. The Zen Master kicked over the water bottle. Baizhang laughed and said, 'The first seat has lost the mountain.' Then he sent the Zen Master to Weishan. This mountain was steep and desolate, with no human habitation. The Zen Master ate grass and befriended monkeys, and later built a magnificent monastery. The Zen Master came to Tongqing Temple (temple name) and instructed the assembly, saying, 'The mind of a Daoist is simple and honest, without falsehood, without back or front, without deceitful or deluded thoughts. At all times, seeing and hearing are ordinary, without any concealment, and without closing the eyes or blocking the ears. As long as the emotions are not attached to external things, one can obtain the principle that all the sages from above only speak of the faults of the impure world. If there are not so many evil thoughts, emotional views, and habitual thoughts, it is like the water of autumn, clear and still, pure and without action, tranquil and without obstruction. Calling him a Daoist is also called a no-affairs person.' At that time, a monk asked, 'Does a person who has sudden enlightenment still need to cultivate?' If one truly understands the root, he will naturally know the time. Cultivation and non-cultivation are two different things. Now, although the initial mind is obtained from conditions, one...'

念頓悟自理。猶有無始曠劫習氣未能頓凈。須教渠凈除見業流識。即是修也。不道別有法教渠眾行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義抑揚當時。此乃得坐披衣。自解作活計。以要言之。則實際理地不受一塵。萬行門中不捨一法若也。單刀直入則凡聖情盡。體露真常理事不二。即如如佛。仰山問。如何是西來意。師曰。大好燈籠。山云。莫只這便是否。師曰。這個是什麼。山曰。大好燈籠。師曰。果然不識。一日師謂眾曰。如許多人。只得大機不得大用。仰山舉此話問山下庵主云。和尚恁么道。意旨如何。主云。更舉看。山擬舉。被庵主蹋倒。山歸舉似師。師大笑。一日火頭聞擊木魚。擲下火抄撫堂大笑。師云。眾中也有恁么人。喚來。問。作么生。火頭云。某甲不吃飯肚飢所以歡喜。師乃點頭。因普請摘茶次。師謂仰山曰。終日只聞子聲不見子形。仰山撼茶樹。師曰。子只得其用。不得其體。仰山云。未審和尚如何。師良久。山云。和尚只得其體。不得其用。師曰。放子三十棒。師上堂。有僧出雲。請和尚為眾說法。師曰。我為汝得徹困也。僧禮拜。師謂仰山曰。寂子速道。莫入陰界。山云。慧寂信亦不立。師曰。子信了不立。不信了不立。山云。只是慧寂。更信阿誰。師云。若如此即

是定性聲聞。山云。佛亦不見。師一日問云巖。聞汝久在藥山是否。巖云。是。師曰。藥山大人相如何。巖云。涅槃後有。師曰。涅槃後有作么生。巖云。水灑不著。云巖卻問師。百丈大人相如何。師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下觜處。師問。仰山何處來。山云。田中來。師曰。禾好刈也未。山云。好刈也。師曰。作青見。作黃見。作不青不黃見。山云。和尚背後是什麼。師曰。子還見么。山拈起禾穗云。和尚何曾問這個。師曰。此是鵝王擇乳。師見劉鐵磨來。師曰。老牸牛來也。磨云。來日臺山大會。和尚還去么。師乃放身作臥勢。磨便出去。師因僧問如何是祖師西來意。師豎起拂子。后僧見王常侍。侍問。溈山近日有何言句。僧舉前話。侍云。彼中兄弟如何商量。僧云。借色明心。附物顯理。侍云。不是這個道理。上座快回山去好。某甲寄一書與和尚。僧得書便回。與師開。見中書二圓相。內寫日字。師曰。誰知千里外有個知音。仰山侍次乃云。雖然如此。也只是個俗漢。師曰。子又作么生。仰山卻𦘕一圓相。于中書個日字。以腳抹卻。師乃大笑。師嘗坐次見仰山從方丈前過。師曰。若是百丈先師子。須吃痛棒始得。仰云。今事作么生。師曰。合取兩片皮有分。仰云。此恩

【現代漢語翻譯】現代漢語譯本這是在描述定性聲聞的境界。山云（僧人名）說，即使是佛也無法完全看清這種境界。有一天，溈山（溈山靈佑，禪宗大師）問云巖（云巖曇晟，溈山靈佑的弟子）說：『我聽說你很久以前就在藥山（藥山惟儼，禪宗大師）那裡，是嗎？』云巖回答：『是的。』溈山說：『藥山大人的真實面貌是什麼樣的？』云巖回答：『涅槃之後才能顯現。』溈山說：『涅槃之後顯現又是什麼樣的呢？』云巖回答：『水潑不濕。』云巖反過來問溈山：『百丈（百丈懷海，禪宗大師）大人的真實面貌是什麼樣的？』溈山說：『高大威嚴，光輝燦爛，在聲音出現之前就不是聲音，在形色消失之後也不是形色。就像蚊子想叮鐵牛，根本沒有下嘴的地方。』溈山問仰山（仰山慧寂，溈山靈佑的弟子）：『你從哪裡來？』仰山回答：『從田里來。』溈山說：『稻子好收割嗎？』仰山回答：『很好收割。』溈山說：『是看見青色的稻子，還是看見黃色的稻子，還是看見不青不黃的稻子？』仰山反問：『和尚背後是什麼？』溈山說：『你看見了嗎？』仰山拿起一束稻穗說：『和尚您問的不是這個。』溈山說：『這是鵝王在選擇乳汁（比喻善於辨別真偽）。』溈山看見劉鐵磨（一位女居士）來了，就說：『老母牛來了。』劉鐵磨說：『改天臺山（佛教名山）有大法會，和尚您去嗎？』溈山就躺下裝睡。劉鐵磨便離開了。有僧人問溈山：『什麼是祖師西來意（達摩祖師從印度來到中國的真正目的）？』溈山豎起拂子（禪宗常用的法器）。後來這個僧人見到王常侍（一位官員），王常侍問：『溈山最近有什麼開示？』僧人就說了之前的事情。王常侍說：『你們那裡的人是怎麼理解的？』僧人說：『藉由外在的形色來闡明內在的心性，依附事物來顯現道理。』王常侍說：『不是這個道理。你快回山去吧，我寄一封信給和尚。』僧人拿到信就回去了，打開一看，裡面畫了兩個圓圈，圓圈裡面寫著『日』字。溈山說：『誰知道千里之外還有個知音。』仰山在一旁侍奉，就說：『即使是這樣，也只是個俗人。』溈山說：『你又怎麼理解呢？』仰山也畫了一個圓圈，在裡面寫了個『日』字，然後用腳抹掉了。溈山大笑。溈山曾經坐著，看見仰山從方丈（寺院住持的住所）前經過。溈山說：『如果是百丈先師的弟子，就應該狠狠地打一棒。』仰山問：『現在的事情該怎麼做？』溈山說：『合上兩片皮（指認識到事物的本質）才算有份。』仰山說：『這份恩情』

【English Translation】 English version This describes the realm of a Sravaka (定性聲聞), who is fixed in their nature. Shanyun (山云, a monk's name) said that even the Buddha cannot fully see this realm. One day, Weishan (溈山靈佑, a Chan master) asked Yunyan (云巖曇晟, Weishan Lingyou's disciple), 'I heard that you have been at Yaoshan (藥山惟儼, a Chan master) for a long time, is that so?' Yunyan replied, 'Yes.' Weishan said, 'What is the true appearance of the great man of Yaoshan?' Yunyan replied, 'It can only be revealed after Nirvana.' Weishan said, 'What is it like after Nirvana?' Yunyan replied, 'Water cannot wet it.' Yunyan then asked Weishan in return, 'What is the true appearance of the great man Baizhang (百丈懷海, a Chan master)?' Weishan said, 'Tall and dignified, radiant and brilliant, before the sound is not sound, after the form is not form. Like a mosquito trying to bite an iron ox, there is no place to put its mouth.' Weishan asked Yangshan (仰山慧寂, Weishan Lingyou's disciple), 'Where do you come from?' Yangshan replied, 'From the field.' Weishan said, 'Is the rice easy to harvest?' Yangshan replied, 'It is easy to harvest.' Weishan said, 'Do you see green rice, or yellow rice, or rice that is neither green nor yellow?' Yangshan asked in return, 'What is behind the abbot?' Weishan said, 'Do you see it?' Yangshan picked up a stalk of rice and said, 'The abbot did not ask about this.' Weishan said, 'This is the swan king choosing milk (a metaphor for being good at distinguishing truth from falsehood).' Weishan saw Liu Tiemo (劉鐵磨, a female layperson) coming and said, 'The old cow is coming.' Liu Tiemo said, 'There will be a grand Dharma assembly at Mount Tiantai (臺山, a famous Buddhist mountain) in the future, will the abbot go?' Weishan then lay down and pretended to sleep. Liu Tiemo then left. A monk asked Weishan, 'What is the meaning of the Patriarch's coming from the West (祖師西來意, the true purpose of Bodhidharma's coming to China from India)?' Weishan raised his whisk (拂子, a common tool in Chan Buddhism). Later, this monk saw Wang Changshi (王常侍, an official), who asked, 'What teachings has Weishan given recently?' The monk told him about the previous event. Wang Changshi said, 'How do the brothers there understand it?' The monk said, 'Using external forms to explain the inner nature, relying on things to reveal the truth.' Wang Changshi said, 'That is not the principle. You should quickly return to the mountain, and I will send a letter to the abbot.' The monk received the letter and returned. He opened it and saw two circles drawn inside, with the character 'sun' (日) written inside the circles. Weishan said, 'Who knew that there was a kindred spirit thousands of miles away.' Yangshan, who was serving nearby, said, 'Even so, he is just a layman.' Weishan said, 'How do you understand it?' Yangshan also drew a circle, wrote the character 'sun' inside it, and then wiped it away with his foot. Weishan laughed loudly. Weishan was once sitting and saw Yangshan passing in front of the abbot's room (方丈, the residence of the abbot of a monastery). Weishan said, 'If he is a disciple of the late Master Baizhang, he should be given a heavy blow.' Yangshan asked, 'How should things be done now?' Weishan said, 'Only by closing the two pieces of skin (合取兩片皮, referring to recognizing the essence of things) can one have a share.' Yangshan said, 'This kindness'

難報。師曰。非子不才。老僧年邁。仰云。即今親見百丈師翁。師曰。子向什麼向中見先師。仰云。不道見。只是無別。師曰。始終作家。師泥壁次李軍容來。具公裳至背後端簡而立。師回首見便側泥盤。作接泥勢。軍容便轉笏作進泥勢。師遂拋下泥盤與軍容歸方丈。示眾云。老僧百年後向山下作一頭水牯牛。左脅書五字云。溈山僧某甲。此時若喚作溈山僧。又是水牯牛。喚作水牯牛。又云溈山僧。且道喚作什麼即得。師敷揚宗教不可以紀錄而盡。

寶曇曰。溈仰一宗多論體用。體即百丈處所得火種是也。用即一生光明煥發是也。火以熱為體以明為用。火炙手可熱而不可把玩。火能化諸物而不為物所化。火能入諸火種而不為火種所攝。是故火之體即火之用。火之用即火之體。惟道亦然。道能火煩惱薪而不為薪所燼。能破無明暗夜而不為夜所奪。能灰分別諸劫而不為劫所遷。能燒惑習世間而不為世所變。道用若此。體亦如之。故溈山云。夫道人之心質直無偽。此體也。道以靜為體。以動為用。𨔝靜俱泯。體用兼收。火即道也。道即火也。又曰。從上諸聖只說濁邊過患此。去火害者也。水能溺火。濕薪亦能賊火。甕盎灰沙之倫亦能覆火。火無如是之害則熾然光明未嘗蔽虧。是故謂之火光三昧。煩惱廢道。無明害道。

【現代漢語翻譯】現代漢語譯本：難報（難以回報）。師父說：『不是你不成器，是老衲我年老體衰。』仰山（仰山慧寂，溈仰宗創始人之一）說：『如今我親眼見到了百丈師翁（百丈懷海，禪宗大師）。』師父說：『你從哪個方向見到先師的？』仰山說：『我不說見到，只是沒有分別。』師父說：『始終是個行家。』師父在泥墻時，李軍容來了，穿著官服，拿著笏板站在背後。師父回頭看見，便側過泥盤，做出接泥的姿勢。軍容便轉動笏板，做出進泥的姿勢。師父於是放下泥盤，和軍容一起回到方丈。師父向大眾開示說：『老衲百年之後，將託生到山下做一頭水牯牛，左邊脅上寫著五個字：溈山僧某甲。』此時如果叫作溈山僧，又是水牯牛；叫作水牯牛，又說是溈山僧。那麼，到底應該叫作什麼才對呢？』師父闡揚宗教，不是文字記錄所能窮盡的。寶曇說：溈仰宗一派多談論體和用。體，就是從百丈處得到的火種。用，就是一生光明煥發。火以熱為體，以明為用。火炙烤手會感到熱，但卻不能把玩。火能化解萬物，卻不被萬物所化。火能進入各種火種，卻不被火種所攝。所以，火的體就是火的用，火的用就是火的體。唯有道也是這樣。道能焚燒煩惱的柴薪，卻不被柴薪燒盡。能破除無明的黑暗，卻不被黑暗所奪。能化為分別的劫數，卻不被劫數所遷。能焚燒迷惑的習氣，卻不被世間所變。道的用處是這樣，體也是這樣。所以溈山說：『道人的心，本質是質直無偽的。』這是體。道以靜為體，以動為用。動靜都泯滅，體用兼收。火就是道，道就是火。又說：『從前的聖人只說濁世的過患。』這是去除火的害處。水能淹沒火，濕柴也能損害火，甕、盎、灰、沙之類也能覆蓋火。火如果沒有這些損害，就會熾盛光明，未曾被遮蔽虧損。所以稱之為火光三昧（一種禪定境界）。煩惱會廢棄道，無明會損害道。

【English Translation】 English version: 'Difficult to repay.' The master said, 'It's not that you are untalented, but that this old monk is old and frail.' Yangshan (Yangshan Huiji, one of the founders of the Weiyang school) said, 'Now I have personally seen the old master Baizhang (Baizhang Huaihai, a Zen master).' The master said, 'From which direction did you see the former master?' Yangshan said, 'I don't say I saw him, but there is no difference.' The master said, 'Always a master craftsman.' When the master was plastering the wall, Li Junrong came, wearing official robes and holding a tablet behind him. The master turned around and saw him, then tilted the mud tray, making a gesture of receiving mud. Junrong then turned the tablet, making a gesture of advancing mud. The master then put down the mud tray and returned to the abbot's room with Junrong. The master instructed the assembly, saying, 'After this old monk passes away in a hundred years, he will be reborn as a water buffalo at the foot of the mountain, with five characters written on his left side: Weishan monk Moujia.' At this time, if you call him Weishan monk, he is also a water buffalo; if you call him a water buffalo, he is also Weishan monk. So, what should you call him?' The master's exposition of the religion cannot be exhausted by written records. Baotan said: The Weiyang school often discusses substance and function. Substance is the spark obtained from Baizhang. Function is the radiant brilliance of a lifetime. Fire takes heat as its substance and light as its function. Fire can burn the hand, but it cannot be played with. Fire can transform all things, but it is not transformed by all things. Fire can enter all kinds of fire seeds, but it is not captured by fire seeds. Therefore, the substance of fire is the function of fire, and the function of fire is the substance of fire. Only the Dao is also like this. The Dao can burn the firewood of afflictions, but it is not burned up by the firewood. It can break the darkness of ignorance, but it is not taken away by the darkness. It can turn into the kalpas of discrimination, but it is not moved by the kalpas. It can burn the habits of delusion, but it is not changed by the world. The function of the Dao is like this, and the substance is also like this. Therefore, Weishan said: 'The mind of a Daoist is honest and without falsehood.' This is substance. The Dao takes stillness as its substance and movement as its function. When both stillness and movement are extinguished, both substance and function are received. Fire is the Dao, and the Dao is fire. It is also said: 'The former sages only spoke of the faults of the turbid world.' This is to remove the harm of fire. Water can drown fire, and wet firewood can also harm fire. Jars, urns, ashes, and sand can also cover fire. If fire does not have these harms, it will be blazing and bright, never obscured or diminished. Therefore, it is called the Fire Light Samadhi (a state of meditative absorption). Afflictions will abandon the Dao, and ignorance will harm the Dao.

分別惑習妨道。道無如是之害則常寂光熾然現前。謂之無事道人。縱有百千法門。無量妙義。得坐披衣自解作活計。體用活法也。惟腳蹋實地方活。信位人位俱顯方活。得大機明大用方活。活與未活切須識取溈山。

洪州黃檗希運禪師

師參百丈問曰。從上宗乘如何指示。百丈良久。師曰。不可教後人斷絕去也。百丈曰。將謂汝是個人。乃起入方丈。師曰。某甲特來。乃隨後入。丈曰。若是則他后不得孤負吾。百丈問師。什麼處去來。師曰。大雄山下采菌子來。丈云。還見大䖝么。師便作虎聲。百丈拈斧作斫勢。師打百丈一摑。百丈唫吟而笑便歸。上堂謂眾曰。山下有一大䖝。汝等出入好看。老漢今日親遭一口。師在鹽官會下。大中帝為沙彌。師于佛殿禮拜。沙彌云。不著佛求。不著法求。不著眾求。長老禮拜當何所求。師云。不著佛求。不著法求。不著眾求。常禮如是事。沙彌云。用禮何為。師便掌。沙彌云。太粗生。師曰。這裡是什麼所在。說粗說細。隨後又掌沙彌。便走。師寓洪州開元寺。裴相國入寺。見壁間𦘕像。乃問寺主。𦘕者是什麼。主云。高僧。裴云。形容在這裡。高僧在什麼處。主無對。裴云。此間有禪僧否。主云。有一人。裴遂訪之。乃舉前話問師。師召云。裴休。休應諾。師云。高

【現代漢語翻譯】現代漢語譯本：分別的迷惑和習氣會妨礙悟道。如果道沒有這樣的妨礙，那麼常寂光（Nirvana，涅槃）就會熾盛地顯現在眼前，這就是所謂的『無事道人』的境界。即使有成百上千的法門，無量微妙的義理，能夠坐禪、披袈裟，自己懂得如何生活，這才是體和用都靈活的活法。只有腳踏實地才能活得自在，信位和人位都顯現出來才能活得自在，得到大機、明白大用才能活得自在。活與未活，一定要認識清楚溈山（Weishan，人名）。

洪州黃檗希運禪師（Huangbo Xiyun，人名）

禪師參訪百丈（Baizhang，人名），問道：『從上宗乘如何指示？』百丈沉默良久。禪師說：『不可教後人斷絕去也。』百丈說：『將謂汝是個人。』於是起身進入方丈室。禪師說：『某甲特來。』便隨後進入。百丈說：『若是則他后不得孤負吾。』百丈問禪師：『什麼處去來？』禪師說：『大雄山（Mount Daixiong）下采菌子來。』百丈說：『還見大䖝么？』禪師便作虎聲。百丈拿起斧頭作砍的姿勢。禪師打了百丈一巴掌。百丈吟吟而笑便回去了。上堂對大眾說：『山下有一大䖝，汝等出入好看。老漢今日親遭一口。』禪師在鹽官（Yanguan）會下，大中帝（Emperor Daizong）當時是沙彌（Śrāmaṇera，小和尚）。禪師在佛殿禮拜，沙彌說：『不著佛求，不著法求，不著眾求，長老禮拜當何所求？』禪師說：『不著佛求，不著法求，不著眾求，常禮如是事。』沙彌說：『用禮何為？』禪師便打了他一巴掌。沙彌說：『太粗生。』禪師說：『這裡是什麼所在，說粗說細？』隨後又打了沙彌一巴掌，沙彌便跑了。禪師住在洪州開元寺（Kaiyuan Temple），裴相國（Duke Pei）進入寺廟，看見墻壁上的畫像，便問寺主：『畫者是什麼？』寺主說：『高僧。』裴相國說：『形容在這裡，高僧在什麼處？』寺主無言以對。裴相國說：『此間有禪僧否？』寺主說：『有一人。』裴相國於是拜訪禪師，便舉起之前的話問禪師。禪師呼喚道：『裴休（Pei Xiu，人名）。』裴休應諾。禪師說：『高』

【English Translation】 English version: The delusions and habits of discrimination hinder the path to enlightenment. If the path is free from such hindrances, then the Ever-Tranquil Light (Nirvana) will brightly manifest before you, which is called the state of a 'person of no affairs.' Even with hundreds and thousands of Dharma gates and countless subtle meanings, being able to sit in meditation, wear the robe, and understand how to live one's life, this is the living Dharma where both essence and function are flexible. Only by standing on solid ground can one live freely; only when the stages of faith and personhood are revealed can one live freely; only by obtaining great opportunity and understanding great function can one live freely. Whether one is alive or not, one must clearly recognize Weishan (person's name).

Chan Master Huangbo Xiyun (person's name) of Hongzhou

The Master visited Baizhang (person's name) and asked: 'How is the supreme vehicle of our sect indicated?' Baizhang remained silent for a long time. The Master said: 'It should not be allowed to be cut off by later generations.' Baizhang said: 'I thought you were someone.' Then he got up and entered his room. The Master said: 'I came especially for this.' And followed him in. Baizhang said: 'If so, then you must not let me down in the future.' Baizhang asked the Master: 'Where have you been?' The Master said: 'I have been gathering mushrooms below Mount Daixiong (mountain name).' Baizhang said: 'Did you see a big insect?' The Master then made a tiger's roar. Baizhang picked up an axe and made a chopping gesture. The Master slapped Baizhang. Baizhang smiled and returned to his room. He went to the hall and said to the assembly: 'There is a big insect below the mountain. You must be careful when you go in and out. This old man was bitten by it today.' The Master was at the assembly of Yanguan (place name). Emperor Daizong (emperor's name) was a Śrāmaṇera (novice monk) at the time. The Master was bowing in the Buddha hall. The Śrāmaṇera said: 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha, what does the Elder seek in bowing?' The Master said: 'Not seeking from the Buddha, not seeking from the Dharma, not seeking from the Sangha, I always bow in this way.' The Śrāmaṇera said: 'What is the use of bowing?' The Master then slapped him. The Śrāmaṇera said: 'Too rough.' The Master said: 'What kind of place is this, to talk about rough and fine?' Then he slapped the Śrāmaṇera again, and the Śrāmaṇera ran away. The Master resided at Kaiyuan Temple (temple name) in Hongzhou. Duke Pei (person's name) entered the temple and saw a painting on the wall. He asked the abbot: 'What is the painter?' The abbot said: 'A high monk.' Duke Pei said: 'The form is here, where is the high monk?' The abbot had no answer. Duke Pei said: 'Are there any Chan monks here?' The abbot said: 'There is one person.' Duke Pei then visited the Master and raised the previous question to the Master. The Master called out: 'Pei Xiu (person's name).' Pei Xiu answered. The Master said: 'High'

僧在什麼處。裴于言下有省。師示眾云。汝等儘是噇酒糟漢。與么行腳何處有。今日還知大唐國里無禪師么。時有僧出問。只如諸方匡從領眾又作么生。師云。不道無禪。只是無師。裴相國一日捧一尊佛跪師前曰。請師安名。師召云。裴休。休應諾。師曰。與汝安名竟。裴禮拜。一日上詩一章。師接坐之乃問。會么。裴云。不會。師云。不會卻較些子。若形於紙墨。何有吾宗。詩云。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高步。萬里香花結勝因。愿欲與師為弟子。不知將法付何人。師答云。心如大海無邊際。口吐紅蓮養病身。雖有一雙窮相手。未曾祇揖等閑人。

寶曇曰。大雄峰下一摑臨濟。三領端自三日耳聾。中來人徒見其疾風震雷而有臨濟睦州。而不見其先興大云彌布七日。待諸眾生作務究竟然後降霔。而有心要法說也。又能一手掩盡河漢。思彼中下之機則佈雷雨。兩楹詞曰。汝等儘是噇酒糟漢。恁么行腳何處有。今日還知大唐國里無禪師么。不道無禪只是無師。政如獅子一滴乳。迸散六斛驢乳。許可之際尤難其人。百丈之門乃有此兒。所謂生子當如孫仲謀。景叔諸郎豚犬耳。

杭州大慈寰中禪師

師結茅南嶽。因南泉至問如何是庵中主。師曰。蒼

【現代漢語翻譯】現代漢語譯本：僧人在哪裡？裴休當下有所領悟。禪師開示大眾說：『你們全都是些吃酒糟的漢子！這樣到處參學，又能得到什麼？今天可知道大唐國內沒有禪師嗎？』當時有僧人出來問道：『那麼各方主持道場，帶領僧眾的禪師又算什麼呢？』禪師說：『不是說沒有禪，只是沒有真正的老師。』裴休宰相有一天捧著一尊佛像跪在禪師面前說：『請禪師為佛像安名。』禪師呼喚道：『裴休！』裴休應諾。禪師說：『我已經為你安名完畢。』裴休禮拜。有一天，裴休呈上一首詩。禪師接過詩，請他坐下，然後問道：『明白嗎？』裴休說：『不明白。』禪師說：『不明白反而好些。如果拘泥於紙墨文字，哪裡還有我們禪宗的真意？』詩中寫道：『自從大士（指禪師）傳授心印，額頭上有圓珠，身長七尺。掛錫十年，棲身於蜀地，今天乘著木杯渡過漳水。一千龍象跟隨您的腳步，萬里香花結成殊勝的因緣。我願意拜您為師，不知您將把佛法傳給何人？』禪師回答說：『心如大海，沒有邊際，口吐紅蓮，以養病身。雖然有一雙貧窮的手，卻從未輕易向人作揖。』

寶曇禪師說：『大雄峰下的一巴掌，臨濟禪師承受了，以至於三日耳聾。後來的人只看到他疾風迅雷般的手段，以及臨濟和睦州禪師的風格，卻沒有看到他先前興起大云，瀰漫七日，等待眾生作業完畢，然後降下甘霖，宣說心要佛法。』又能一手遮蔽整個銀河。考慮到中下根器的眾生，則施以雷霆雨露。兩楹詞說：『你們全都是些吃酒糟的漢子！這樣到處參學，又能得到什麼？今天可知道大唐國內沒有禪師嗎？不是說沒有禪，只是沒有真正的老師。』這就像獅子的一滴乳汁，就能使六斛驢乳迸散。認可之際，尤其難得其人。百丈禪師的門下才有這樣的弟子。所謂生兒子就應當像孫仲謀，景叔那些兒子不過是豬狗罷了。

杭州大慈寰中禪師

禪師在南嶽結茅居住。因為南泉禪師來訪，問：『如何是庵中主？』禪師說：『蒼』

【English Translation】 English version: Where is the monk? Pei Xiu (a high-ranking official) had an awakening upon hearing this. The master addressed the assembly, saying, 'All of you are just wine-soaked fellows! What can you gain by traveling around like this? Do you know today that there are no Zen masters in the Great Tang Dynasty?' At that time, a monk came forward and asked, 'What about those in various places who preside over monasteries and lead the assembly?' The master said, 'It's not that there is no Zen, but there are no true teachers.' One day, Chancellor Pei Xiu held a Buddha statue and knelt before the master, saying, 'Please give the statue a name.' The master called out, 'Pei Xiu!' Pei Xiu responded. The master said, 'I have already given you a name.' Pei Xiu bowed. One day, Pei Xiu presented a poem. The master took the poem, invited him to sit down, and then asked, 'Do you understand?' Pei Xiu said, 'I don't understand.' The master said, 'It's better not to understand. If you are attached to paper and ink, where is our Zen sect's true meaning?' The poem read: 'Since the great master (referring to the Zen master) transmitted the mind seal, with a round pearl on his forehead and a seven-foot body. He has dwelled in Shu (Sichuan) for ten years, and today he crosses the Zhang River on a floating cup. A thousand dragons and elephants follow your steps, and ten thousand miles of fragrant flowers form auspicious causes. I wish to become your disciple, but I don't know to whom you will pass on the Dharma?' The master replied, 'The mind is like the vast ocean, without boundaries, the mouth emits red lotuses, nourishing the sick body. Although I have a pair of poor hands, I have never casually bowed to anyone.'

Baotan (Zen master) said: 'A slap under the Great Hero Peak, Linji (Zen master) endured it, to the point of being deaf for three days. Later people only saw his swift and thunderous methods, as well as the styles of Linji and Muzhou (Zen masters), but they did not see him first raising great clouds, spreading for seven days, waiting for all beings to complete their tasks, and then sending down sweet rain, proclaiming the essential Dharma.' He can also cover the entire Milky Way with one hand. Considering beings of middle and lower capacity, he then applies thunder and rain. Liangying Ci said: 'All of you are just wine-soaked fellows! What can you gain by traveling around like this? Do you know today that there are no Zen masters in the Great Tang Dynasty? It's not that there is no Zen, but there are no true teachers.' This is like a drop of a lion's milk, which can scatter six bushels of donkey's milk. At the time of recognition, it is especially difficult to find such a person. Only in the gate of Baizhang (Zen master) is there such a disciple. As the saying goes, 'One should have a son like Sun Zhongmou; the sons of Jing Shu are just pigs and dogs.'

Hangzhou Daci Huanzhong Zen Master

The master built a hut on Mount Nan. Because Nanquan (Zen master) came to visit and asked, 'What is the master of the hut?' The master said, 'Blue.'

天蒼天。泉云。蒼天且置。如何是庵中主。師曰。會即便會。不會莫忉忉。泉便出。師后住大慈。示眾云。山僧不解答話。只是識病。時有僧出。師便歸方丈。師因掃地趙州來問。般若以何為體。師曰。般若以何為體。州大笑。明日見趙州卻問。般若以何為體。州置掃帚拊掌大笑。師歸方丈示眾云。說得一丈不如行取一赤。說得一赤不如行取一寸。洞山云。說取行不得底。行取說不得底。云居云。行時無說路。說時無行路。不說不行時。合行什麼路。洛浦云。行說俱到即本事無。行說俱不到即本事在。有僧辭。師問。什麼處去。僧云。江西去。師云。我勞汝一件事得否。僧云。和尚有什麼事。師云。將取老僧去。僧云。更有過和尚者亦不將去。師便休。其僧舉到洞山。山云。阇黎爭合恁么道。僧云。和尚作么生。洞山云。得法眼。別云。和尚若去。某甲提笠子。

寶曇曰。老大慈通身是眼。許伊識病。不知佛祖出來亦是病否。竟日山河大地。色空明暗樅然在前亦是病否。若總是病。又安用大慈眼。若謂非病。其如此僧病何。畢竟此僧與蠢動含靈其病為同爲異。

天臺平田普岸禪師

師示眾云。神光不昧萬古徽猷。入此門來莫存知解。有僧到參。師打一主杖。其僧近前把住主杖。師曰。老僧適來造次

【現代漢語翻譯】現代漢語譯本天蒼天。泉云：『蒼天且放一邊，如何是庵中主？』師說：『會意便會意，不會意莫要忉忉（dāo dāo，煩惱）。』泉便離開了。師後來住在大慈（Dàcí，寺廟名）。開示大眾說：『山僧不解答話，只是識病。』當時有個僧人出來，師便回方丈（fāngzhàng，寺院住持的居室）。師因掃地，趙州（Zhàozhōu，禪師名）來問：『般若（bōrě，梵語，智慧）以何為體？』師說：『般若以何為體？』趙州大笑。明日，師見到趙州卻問：『般若以何為體？』趙州放下掃帚，拊掌大笑。師歸方丈，開示大眾說：『說得一丈不如行取一赤（chǐ，中國市制長度單位，一尺的十分之一），說得一赤不如行取一寸。』洞山（Dòngshān，禪師名）說：『說的是行不通的道理，行的是說不出的道理。』云居（Yúnjū，禪師名）說：『行時沒有說的路，說時沒有行的路。不說也不行時，該走什麼路？』洛浦（Luòpǔ，地名）說：『行說都到，就是沒有本事。行說都不到，就是有本事。』有僧人辭別。師問：『什麼地方去？』僧人說：『江西去。』師說：『我勞煩你一件事可以嗎？』僧人說：『和尚有什麼事？』師說：『帶上老僧去。』僧人說：『更有超過和尚的人，我也不帶去。』師便作罷。那僧人把這件事告訴了洞山。洞山說：『你為什麼這麼說？』僧人說：『和尚您怎麼說？』洞山說：『得了法眼（fǎyǎn，佛教五眼之一）。』別的僧人說：『和尚如果去，我給您提笠子（lìzi，斗笠）。』寶曇（Bǎotán，禪師名）說：『老大慈通身是眼，允許他識病。不知佛祖出來也是病嗎？終日山河大地，色空明暗雜然在前也是病嗎？若總是病，又用大慈眼做什麼？若說不是病，那麼這個僧人的病是什麼？到底這個僧人與蠢動含靈的病是相同還是不同？』天臺平田普岸禪師（Tiāntāi Píngtián Pǔ'àn Chánshī，禪師名）師開示大眾說：『神光不昧，萬古徽猷（wēiyóu，美德）。入此門來，莫存知解。』有僧人來參拜。師打了一主杖（zhǔzhàng，禪杖）。那僧人上前抓住主杖。師說：『老僧剛才造次（càocì，冒犯）。』

【English Translation】 English version Sky, oh sky. A monk named Quan asked, 'Let's set aside the sky for now. What is the master within the hermitage?' The master said, 'If you understand, then you understand. If you don't understand, don't be anxious.' Quan then departed. Later, the master resided at Daci (Dàcí, name of a temple). He addressed the assembly, saying, 'This mountain monk does not answer questions, but only recognizes illness.' At that moment, a monk came forward, and the master returned to his abbot's quarters (fāngzhàng, the residence of the abbot of a monastery). Once, while the master was sweeping the ground, Zhaozhou (Zhàozhōu, name of a Zen master) came and asked, 'What is the substance of Prajna (bōrě, Sanskrit, wisdom)?' The master replied, 'What is the substance of Prajna?' Zhaozhou laughed loudly. The next day, the master saw Zhaozhou and asked, 'What is the substance of Prajna?' Zhaozhou put down his broom, clapped his hands, and laughed loudly. The master returned to his abbot's quarters and addressed the assembly, saying, 'Speaking of one zhang (zhàng, Chinese unit of length) is not as good as acting one chi (chǐ, Chinese unit of length, one-tenth of a zhang), speaking of one chi is not as good as acting one cun (cùn, Chinese unit of length, one-tenth of a chi).' Dongshan (Dòngshān, name of a Zen master) said, 'Speak of what cannot be practiced, practice what cannot be spoken.' Yunju (Yúnjū, name of a Zen master) said, 'When practicing, there is no path for speaking; when speaking, there is no path for practicing. When neither speaking nor practicing, what path should be taken?' Luopu (Luòpǔ, name of a place) said, 'When both practice and speech arrive, there is no true ability. When neither practice nor speech arrive, true ability is present.' A monk came to bid farewell. The master asked, 'Where are you going?' The monk said, 'I am going to Jiangxi.' The master said, 'May I trouble you with something?' The monk said, 'What is it, Master?' The master said, 'Take this old monk with you.' The monk said, 'Even someone who surpasses the Master, I would not take.' The master then ceased. That monk related this to Dongshan. Dongshan said, 'Why did you say that?' The monk said, 'What would the Master say?' Dongshan said, 'You have obtained the Dharma Eye (fǎyǎn, one of the five eyes in Buddhism).' Another monk said, 'If the Master goes, I will carry the bamboo hat (lìzi, a type of hat).' Baotan (Bǎotán, name of a Zen master) said, 'Old Daci is all eyes, allowing him to recognize illness. I wonder if the appearance of the Buddhas and Patriarchs is also an illness? All day long, mountains, rivers, the great earth, forms, emptiness, light, and darkness are all mixed before us, are these also illnesses? If everything is an illness, then what is the use of Daci's eyes? If they are not illnesses, then what is the illness of this monk? In the end, is the illness of this monk the same as or different from the illness of all sentient beings?' Zen Master Putian Puan of Ping Tian in Tiantai (Tiāntāi Píngtián Pǔ'àn Chánshī, name of a Zen master) The master addressed the assembly, saying, 'The divine light is never obscured, the excellent plans of myriad ages. Upon entering this gate, do not harbor intellectual understanding.' A monk came to pay respects. The master struck him with a staff (zhǔzhàng, a staff used by Zen monks). The monk stepped forward and grabbed the staff. The master said, 'This old monk was just being rude (càocì, offensive).'

。僧卻打師一主杖。師曰。作家作家。僧禮拜。師把住曰。卻是阇黎造次。僧大笑。師曰。這個師僧今日大敗也。嘗訪茂源和尚。源才起迎。師近前把住云。開口即失。閉口即喪。去此二涂。請師別道。源以手掩鼻。師放開云。一步較易。兩步較難。源云。著甚死急。師云。若不是師。不免諸方撿點。師有偈云。大道虛曠恒一真心。善惡莫思神清物表。隨緣飲喙更有何事。

寶曇曰。神光不昧萬古徽猷。入此門來莫存知解。與大道虛曠常一真心。善惡莫思神清物表。兩轉語是大醫王所處之方也。所用不過芝術薑桂而所愈皆風勞氣邪。又能固其本根。使人長年也。無病者服食亦無反污。世固有萬金之劑。雖良如疾何。

筠州五峰常觀禪師

師因僧問如何是五峰境。師云。險。僧云。如何是境中人。師云。塞。有僧辭去。師云。阇黎向什麼處去。僧云。臺山去。師豎起一指云。若見文殊了。卻來這裡與汝相見。僧無語。師問一僧。汝還見牛么。僧云。見。師云。左角見。右角見。僧無對。自代云。見無左右。仰山別云。還辨左右。有僧辭。師曰。汝去諸方。莫謗老僧在者里。僧云。某甲不道和尚在者里。師曰。汝道老僧在什麼處。僧豎起一指。師云。汝早是謗老僧了也。

寶曇曰。五峰住處險絕

【現代漢語翻譯】現代漢語譯本：僧人卻打了老師一拄杖。老師說：『好手筆，好手筆。』僧人禮拜。老師抓住他說：『卻是你阇黎（ā shé lí，梵語，意為親教師）太草率了。』僧人大笑。老師說：『這個師僧（shī sēng，和尚）今天大敗了。』老師曾經拜訪茂源和尚。茂源剛起身迎接，老師走上前抓住他說：『開口即失，閉口即喪。離開這兩條路，請師父另外說。』茂源用手摀住鼻子。老師放開他說：『一步較易，兩步較難。』茂源說：『著什麼死急？』老師說：『若不是師父，不免被各方禪師檢查。』老師有偈（jì，佛經中的唱詞）說：『大道虛曠恒一真心，善惡莫思神清物表。隨緣飲喙更有何事。』寶曇（Bǎo Tán，人名）說：『神光不昧萬古徽猷（wēi yóu，美德）。入此門來莫存知解。與大道虛曠常一真心，善惡莫思神清物表。這兩句轉語是大醫王所處之方也。所用不過芝術薑桂而所愈皆風勞氣邪。又能固其本根，使人長年也。無病者服食亦無反污。世固有萬金之劑。雖良如疾何。』筠州（Yún zhōu，地名）五峰常觀禪師（Wǔ Fēng Cháng Guān Chán Shī，人名）老師因僧人問：『如何是五峰境？』老師說：『險。』僧人問：『如何是境中人？』老師說：『塞。』有僧人辭別離去。老師問：『阇黎向什麼處去？』僧人說：『臺山（Tái Shān，山名）去。』老師豎起一指說：『若見文殊（Wén shū，文殊菩薩）了，卻來這裡與汝相見。』僧人無語。老師問一僧人：『汝還見牛么？』僧人說：『見。』老師說：『左角見？右角見？』僧人無對。老師自代答說：『見無左右。』仰山（Yǎng Shān，地名）別說：『還辨左右。』有僧人辭別。老師說：『汝去諸方，莫謗老僧在者里。』僧人說：『某甲不道和尚在者里。』老師說：『汝道老僧在什麼處？』僧人豎起一指。老師說：『汝早是謗老僧了也。』寶曇說：『五峰住處險絕』

【English Translation】 English version: A monk then struck the master with his staff. The master said, 'A masterstroke, a masterstroke.' The monk bowed. The master grabbed him and said, 'But you, Āchārya (ā shé lí, Sanskrit, meaning preceptor), are too rash.' The monk laughed loudly. The master said, 'This monk has been utterly defeated today.' The master once visited Abbot Maoyuan. As Maoyuan was just getting up to greet him, the master stepped forward, grabbed him, and said, 'To open your mouth is to lose; to close your mouth is to perish. Apart from these two paths, please, master, say something else.' Maoyuan covered his nose with his hand. The master released him and said, 'One step is easier; two steps are more difficult.' Maoyuan said, 'Why such deadly haste?' The master said, 'If it weren't for you, master, I would have to be inspected by teachers from all directions.' The master had a verse that said, 'The great path is empty and vast, the constant and single true mind; do not think of good or evil, spirit clear, beyond the realm of things. Following conditions, drinking and eating, what else is there?' Baotan (Bǎo Tán, a person's name) said, 'The divine light is never dim, the eternal and subtle virtue. Entering this gate, do not harbor knowledge or understanding. With the great path empty and vast, the constant and single true mind, do not think of good or evil, spirit clear, beyond the realm of things. These two turning phrases are the prescription of the great physician king. What is used is nothing more than ganoderma, ginger, and cinnamon, and what is cured are all wind, fatigue, and qi imbalances. It can also strengthen the root, enabling people to live long lives. Those without illness who take it will not suffer any adverse effects. The world has remedies worth ten thousand gold pieces, but even if they are good, what use are they against illness?' Chan Master Changguan (Cháng Guān Chán Shī, a person's name) of Wufeng (Wǔ Fēng, place name) in Yunzhou (Yún zhōu, place name) The master, because a monk asked, 'What is the realm of Wufeng?' The master said, 'Dangerous.' The monk asked, 'What is the person within the realm?' The master said, 'Obstructed.' A monk took his leave to depart. The master asked, 'Āchārya, where are you going?' The monk said, 'Going to Mount Tai (Tái Shān, mountain name).' The master raised a finger and said, 'If you see Manjusri (Wén shū, Manjusri Bodhisattva), then come back here and I will meet you.' The monk was speechless. The master asked a monk, 'Do you see the ox?' The monk said, 'I see it.' The master said, 'Do you see the left horn? Do you see the right horn?' The monk had no reply. The master answered for him, 'Seeing without left or right.' Yangshan (Yǎng Shān, place name) said separately, 'Can you distinguish left and right?' A monk took his leave. The master said, 'When you go to various places, do not slander this old monk here.' The monk said, 'I do not say that the abbot is here.' The master said, 'Where do you say the old monk is?' The monk raised a finger. The master said, 'You have already slandered the old monk.' Baotan said, 'The dwelling place of Wufeng is dangerously isolated.'

。而為人之手錶里如之。總是五峰佛法。豈有今日顛隮之患。常舉一指謂僧曰。若見文殊了。卻來這裡與汝相見。是與天下學者為親近善知善識底標準也。最後曰。汝至諸方莫謗老僧在者里。卻較昔日二步在。

潭州石霜山性空禪師

師因僧問如何是西來意。師曰。如人在千赤井中。不假一寸繩得出此人。即答汝西來意。僧云。近日湖南暢和尚出世。亦為人東語西話。師喚沙彌拽出者死漢著(仰山也)。沙彌后舉問耽源。如何出得井中人。耽源曰。咄癡漢。誰在井中。仰山後問溈山。如何出得井中人。溈山乃呼慧寂。寂應諾。溈山曰。出也。及住仰山。嘗舉前話謂眾曰。我于耽源處得名。溈山處得地。

寶曇曰。譬如深夜黑月。主人有盜。一家驚呼曰賊。鄰里群起而呼曰賊。盜於是中亦疾呼曰賊。自此潰圍而出。性空之謂也。耽源曰誰在井中。知賊則是少人也。溈山曰出也。是獲賊竟。二十年後仰山賞典甚明。雖然此賊猶在。若是德山臨濟捉得賊了。管取別有條章。

福州長慶大安禪師

師見百丈問曰。學人慾識佛。何者即是。百丈曰。大似騎牛覓牛。師曰。識后如何。百丈曰。如騎牛至家。師曰。未審始終如何保任。百丈曰。如牧牛之人執杖視之。不令犯人苗稼。師因茲躬耕隴畝以

【現代漢語翻譯】現代漢語譯本：如果做人能像手錶那樣表裡如一，始終保持五峰（Wufeng）佛法的精髓，哪裡會有今天這樣顛沛流離的憂患呢？他經常舉起一根手指對僧人說：『如果你們見到了文殊（Wenshu，智慧的象徵），就到這裡來與我相見。』這是為天下學佛之人樹立親近善知識的標準啊。最後他說：『你們到各處去，不要誹謗我這個老和尚在這裡。』這比起以前退後了兩步啊。

潭州石霜山性空禪師（Tan Zhou Shishuangshan Xingkong Chanshi）：

有僧人問性空禪師：『如何是西來意（Xilaiyi，達摩祖師從西方帶來的禪宗真意）？』禪師說：『就像有人在千丈深的井裡，不用一寸繩子就能把這個人救出來，這就是回答你的西來意。』僧人說：『近日湖南暢和尚出世，也為人東拉西扯地說話。』禪師叫沙彌把這個死漢拖出去（指仰山（Yangshan））。沙彌後來把這件事問耽源（Danyuan），『如何才能把井裡的人救出來？』耽源說：『咄！癡漢，誰在井裡？』仰山後來問溈山（Weishan），『如何才能把井裡的人救出來？』溈山於是呼喚慧寂（Huiji），慧寂應諾。溈山說：『出來了。』等到仰山住持仰山時，曾經把這件事告訴大眾說：『我從耽源處得到了名，從溈山處得到了地。』

寶曇（Baotan）說：『譬如深夜黑月，主人家有盜賊，一家人驚呼『有賊！』鄰里們也群起而呼『有賊！』盜賊也趁機在其中疾呼『有賊！』於是趁亂逃脫。這就是性空禪師的意思。耽源說『誰在井裡？』知道是賊的人就少了。溈山說『出來了』，這是抓到賊了。二十年後仰山賞罰分明。雖然如此，這個賊還在。如果是德山（Deshan）臨濟（Linji）捉到了賊，一定會另有章法。』

福州長慶大安禪師（Fuzhou Changqing Da'an Chanshi）：

大安禪師見百丈（Baizhang）問：『學人想要認識佛，哪個才是佛？』百丈說：『很像騎著牛找牛。』大安禪師說：『認識之後如何？』百丈說：『就像騎著牛回到家。』大安禪師說：『不知從始至終如何保任？』百丈說：『就像牧牛人拿著鞭子看著牛，不讓它侵犯別人的莊稼。』大安禪師因此親自耕種田地以自給自足。

【English Translation】 English version: If a person's inner and outer self were as consistent as a watch, always maintaining the essence of Wufeng (Wufeng, Five Peaks) Buddhism, how could there be the worry of such a turbulent plight today? He often raised one finger and said to the monks, 'If you see Manjusri (Wenshu, symbol of wisdom), come here to meet me.' This is setting a standard for all Buddhist learners to be close to good and knowledgeable teachers. Finally, he said, 'When you go to various places, do not slander this old monk here.' This is two steps further back than before.

Tan Zhou Shishuangshan Xingkong Chanshi (Tan Zhou Shishuangshan Xingkong Chanshi, Zen Master Xingkong of Shishuang Mountain in Tanzhou):

A monk asked Zen Master Xingkong, 'What is the meaning of the Westward Transmission (Xilaiyi, the true meaning of Zen Buddhism brought by Bodhidharma from the West)?' The Zen Master said, 'It's like someone is in a thousand-foot-deep well, and you can get this person out without a single inch of rope. That is the answer to your question about the meaning of the Westward Transmission.' The monk said, 'Recently, the Venerable Chang of Hunan has appeared in the world, also speaking nonsensically to people.' The Zen Master ordered the novice to drag this dead Han out (referring to Yangshan (Yangshan)). Later, the novice asked Danyuan (Danyuan) about this matter, 'How can the person in the well be rescued?' Danyuan said, 'Bah! Fool, who is in the well?' Later, Yangshan asked Weishan (Weishan), 'How can the person in the well be rescued?' Weishan then called out Huiji (Huiji), and Huiji responded. Weishan said, 'Out!' When Yangshan became the abbot of Yangshan, he once told the assembly, 'I obtained the name from Danyuan and the land from Weishan.'

Baotan (Baotan) said, 'It's like a dark moonlit night, and the master's house has a thief. The family shouts, 'Thief!' The neighbors also shout, 'Thief!' The thief also takes the opportunity to shout, 'Thief!' and escapes in the chaos. This is the meaning of Zen Master Xingkong. Danyuan said, 'Who is in the well?' Few people know it's a thief. Weishan said, 'Out!' This is catching the thief. Twenty years later, Yangshan's rewards and punishments were clear. Even so, the thief is still there. If Deshan (Deshan) and Linji (Linji) had caught the thief, there would definitely be other rules.'

Fuzhou Changqing Da'an Chanshi (Fuzhou Changqing Da'an Chanshi, Zen Master Da'an of Changqing in Fuzhou):

Zen Master Da'an saw Baizhang (Baizhang) and asked, 'This student wants to recognize the Buddha, which one is the Buddha?' Baizhang said, 'It's very much like riding an ox to find an ox.' Zen Master Da'an said, 'What about after recognizing it?' Baizhang said, 'It's like riding the ox home.' Zen Master Da'an said, 'I don't know how to maintain it from beginning to end?' Baizhang said, 'It's like a cowherd holding a whip and watching the ox, not letting it invade other people's crops.' Zen Master Da'an therefore personally cultivated the fields to support himself.

助聖道。后住溈山示眾曰。汝等諸人總來就安求覓什麼。若欲作佛。汝自是佛。而傍家走匆匆如渴鹿趁陽焰。何時得相應去阿。你欲作佛。但無如許穎倒攀緣妄想惡覺垢欲不凈眾生之心。則汝便是初心正覺佛。更向何處別討。所以安在溈山三十年。吃溈飯屙溈山屎。不學溈山禪。只看一頭水牯牛。若落路入草便牽出。若犯人苗稼即鞭撻。調伏既久。可憐生受人言語。如今變作個露地白牛。常在面前。終日露迥迥地。趁亦不去也。汝諸人各自有無價大寶。從眼門放光遍照山河大地。耳門放光領覽一切善惡音聲。六門晝夜常放光明。亦名放光三昧。汝自不肯識取。影在四大身中內外扶持。不教傾側。如人負重擔從獨木橋上過。亦不教失腳。且道是什麼物。任持便得如是。汝若覓豪𩬊即不見也。寶公曰。內外推尋覓總無。境上施為渾大有。僧云。一切施為是法身用。如何是法身。師云。一切施為是法身用。僧云。離卻五蘊如何是本來身。師曰。地水火風受想行識。僧云。者個是五蘊。師曰。者個異五蘊。僧云。此陰已識彼陰未生時如何。師曰。此陰未識匝個是大德。僧云。不會。師曰。若會此陰。便明彼陰。僧云。大用現前不存軏則是如何。師曰。汝用得但用。僧乃脫膊繞師三匝。師曰。向上事何不道。僧擬開口。師便打。

【現代漢語翻譯】現代漢語譯本爲了輔助聖道，（譯者註：聖道指佛教的修行道路）後來住在溈山，（譯者註：溈山，地名，也是寺廟名，位於今湖南省）對大眾開示說：『你們這些人總來到這裡，想要求覓什麼呢？如果想要成佛，你本身就是佛，卻像離家的孩子一樣到處奔波，像口渴的鹿追逐陽光下的熱氣（譯者註：陽焰，指海市蜃樓），什麼時候才能相應呢？你想要成佛，只要沒有像現在這樣顛倒的攀緣、妄想、惡覺、垢欲、不凈眾生之心，那麼你就是初心正覺的佛。還向哪裡另外去尋找呢？所以我在溈山三十年，吃溈山的飯，拉溈山的屎，不學溈山的禪，只看一頭水牯牛。（譯者註：水牯牛，指水牛，這裡比喻人的心）如果它落入歧途，進入草地，就把它牽出來；如果它侵犯了別人的莊稼，就鞭打它。調伏的時間長了，可憐它開始聽得懂人話。現在變成了一頭露地白牛，（譯者註：露地白牛，比喻清凈無染的心）常常就在眼前，整天赤裸裸地，趕也趕不走。你們每個人都有無價的大寶，從眼門放出光明，遍照山河大地；耳門放出光明，領略一切善惡音聲。六根門頭晝夜不停地放出光明，也叫做放光三昧。（譯者註：三昧，佛教用語，指專注的狀態）你們自己不肯認識它，它就在四大（譯者註：四大，指地、水、火、風，構成物質世界的四種基本元素）身體中內外扶持，不讓身體傾斜。就像人揹著重擔從獨木橋上走過，也不讓他失足。那麼，這到底是什麼東西，能夠任持身體，使之如此穩固呢？你如果想尋找它的毫毛，就看不見它。』寶公（譯者註：寶公，指志公禪師，南北朝時期的僧人）說：『內外推尋，覓之總無，境上施為，渾然大有。』僧人問：『一切施為是法身用，如何是法身？』（譯者註：法身，佛教用語，指佛的真身）師父說：『一切施為是法身用。』僧人問：『離開五蘊（譯者註：五蘊，指色、受、想、行、識，構成人的五種要素），如何是本來身？』師父說：『地、水、火、風、受、想、行、識。』僧人問：『這個是五蘊。』師父說：『這個異五蘊。』僧人問：『此陰已識，彼陰未生時如何？』師父說：『此陰未識，匝個是大德。』僧人說：『不會。』師父說：『若會此陰，便明彼陰。』僧人問：『大用現前，不存軌轍，則是如何？』師父說：『汝用得但用。』僧人於是脫掉上衣，繞師父三圈。師父說：『向上事何不道？』僧人剛要開口，師父就打了他。

【English Translation】 English version Aiding the Holy Path. Later, residing at Mount Wei (Weishan) (Note: Weishan, a place name and also a temple name, located in present-day Hunan Province), he addressed the assembly, saying: 'What are you all seeking here? If you wish to become a Buddha, you are already a Buddha. But you run around like a lost child, like a thirsty deer chasing after mirages (Note: 'yangyan' refers to mirages). When will you ever find correspondence? If you wish to become a Buddha, just be without such inverted clinging,妄想 (wangxiang, delusional thoughts), evil awareness, defiled desires, impure thoughts, and the mind of sentient beings. Then you are the Buddha of initial awakening. Where else do you need to seek? Therefore, I have been at Mount Wei for thirty years, eating Wei's rice and excreting Wei's waste, not studying Wei's Chan (Zen), but only watching a water buffalo (Note: 'shuiguniu' refers to a water buffalo, used here as a metaphor for the mind). If it goes astray and enters the grass, I pull it out. If it damages people's crops, I whip it. After a long time of taming, it pitifully begins to understand human speech. Now it has transformed into a white ox in the open field (Note: 'ludibainiu' refers to a white ox in the open field, a metaphor for a pure and undefiled mind), always right in front of me, naked and bare all day long, and I can't chase it away. 'Each of you has a priceless great treasure, emitting light from the eye gate, illuminating mountains, rivers, and the great earth; emitting light from the ear gate, perceiving all good and evil sounds. The six sense gates constantly emit light day and night, also called the '放光三昧' (fangguang sanmei, light-emitting samadhi) (Note: 'sanmei' refers to a state of concentration). You yourselves are unwilling to recognize it, and it supports you internally and externally within the four elements (Note: 'sida' refers to earth, water, fire, and wind, the four basic elements that constitute the material world) of the body, preventing it from tilting. It is like a person carrying a heavy burden across a single-plank bridge, also preventing him from losing his footing. So, what is this thing that can support the body and make it so stable? If you try to find its slightest trace, you will not see it.' Bao Gong (Note: Bao Gong refers to Zen Master Zhi Gong of the Southern and Northern Dynasties) said: 'Searching inside and out, you find nothing at all; in actions upon the world, there is complete abundance.' A monk asked: 'All actions are the function of the Dharmakaya (Note: 'Dharmakaya' refers to the body of the Dharma, the true body of the Buddha), what is the Dharmakaya?' The master said: 'All actions are the function of the Dharmakaya.' The monk asked: 'Apart from the five skandhas (Note: 'wu yun' refers to the five aggregates: form, feeling, perception, volition, and consciousness), what is the original body?' The master said: 'Earth, water, fire, wind, sensation, perception, volition, consciousness.' The monk asked: 'This is the five skandhas.' The master said: 'This is different from the five skandhas.' The monk asked: 'When this skandha is recognized and the other skandha has not yet arisen, what is it like?' The master said: 'When this skandha is not yet recognized, the whole thing is a great virtue.' The monk said: 'I don't understand.' The master said: 'If you understand this skandha, you will understand the other skandha.' The monk asked: 'When great function manifests, without abiding by rules, what is it like?' The master said: 'If you can use it, then just use it.' The monk then took off his upper garment and circled the master three times. The master said: 'Why don't you speak of the matter beyond?' As the monk was about to open his mouth, the master struck him.

曰。這野狐精出去。雪峰入山採得一枝木似蛇。背上題曰。本自天然。不假雕琢。寄來與師。師曰。本色住山人。且無刀斧痕。僧問云。黃巢軍過和尚向什麼處迴避。師曰。五蘊山中。僧云。忽被它捉著時如何。師曰。惱亂將軍。

寶曇曰。牧者有三。佛戒比丘如牧牛之人。執杖示之勿令犯人苗稼。一也。石鞏曰。一回入草驀鼻牽回。馬祖謂。子真牧牛。二也。至是懶安。三也。牛亦有三。法華露地白牛。南嶽駕車之牛。溈山水牯牛是也。牛有大力能任重致遠。古人多取以為喻。方其未有鞭繩御此觳觫也。則橫放奔突。往往牴牾於人。蹊田亂群何所不有。豈非眾生之心也。及其鞭撻調伏。望之若泥牛然。雖三赤之童徒手一呼。則妥首帖耳如受約束。豈非佛心也哉。畢竟無牛可牧。亦無牧牛之人。此無亦無。亦無既無。作是說者不妨為全牛也。懶安在溈山三十年。只成得個吃飯痾屎底佛。又三十年然後生大隋靈樹。兩犢兒其無負于山川天地哉。

福州古靈神贊禪師

師因受業。師問。汝離吾在外。得何事業。師曰。並無事業。遂遣執役。一日因澡浴命師去垢。師乃拊背曰。好個佛堂。只是佛不聖。其師回首視之。師曰。雖然不聖卻解放光。其師一日在窗下看經。蠅子投窗紙求出。師睹之曰。世界如許

【現代漢語翻譯】說：『這野狐精滾出去。』雪峰（Xuefeng，禪師名）入山採得一枝木頭，形狀像蛇，背上題寫道：『本自天然，不假雕琢。』寄來給師父。師父說：『本色住山人，且無刀斧痕。』有僧人問：『黃巢（Huang Chao，唐末農民起義領袖）軍隊過來時，和尚您向什麼地方迴避？』師父說：『五蘊山中。』僧人說：『如果被他們捉住時怎麼辦？』師父說：『惱亂將軍。』

寶曇（Baotan，禪師名）說：『牧者有三種。佛戒比丘（Biqiu，佛教出家男眾）如同牧牛之人，執杖指示，不讓他們侵犯別人的莊稼，這是第一種。』石鞏（Shigong，禪師名）說：『一回入草就驀然牽回牛鼻。』馬祖（Mazu，禪師名）說：『你真是牧牛。』這是第二種。到了懶安（Lan'an，禪師名），是第三種。牛也有三種。法華（Fahua，《法華經》）中的露地白牛，南嶽（Nanyue，山名）駕車的牛，溈山（Weishan，山名）的水牯牛就是。牛有大力，能任重致遠。古人多用它來比喻。當它還沒有鞭繩約束，還是驚恐不安的時候，就橫衝直撞，往往與人牴觸，踐踏田地，擾亂牛群，無所不為。這難道不是眾生的心嗎？等到鞭打調伏之後，看起來就像泥牛一樣。即使是三尺高的孩童，徒手一聲呼喚，它也會低頭帖耳，好像接受約束。這難道不是佛心嗎？』

『畢竟沒有牛可牧，也沒有牧牛之人。』這種『無』也沒有了，『無』的『無』也沒有了。說這種話的人，不妨可以稱為『全牛』了。懶安在溈山三十年，只成就了一個吃飯拉屎的佛。又過了三十年，然後生出了大隋靈樹（Dasui Lingshu，地名）。這兩個小牛犢，真沒有辜負山川天地啊。

福州古靈神贊禪師（Fuzhou Guling Shenzan Chanshi）

禪師因為受業，師父問：『你離開我在外，得到了什麼事業？』禪師說：『並沒有什麼事業。』於是師父就讓他去執役。一天，師父洗澡，命禪師去擦背。禪師就拍著師父的背說：『好個佛堂，只是佛不聖。』他的師父回頭看他。禪師說：『雖然不聖，卻能放光。』他的師父一天在窗下看經，一隻蒼蠅撞到窗紙上想飛出去。禪師看到了，說：『世界如此寬廣，』

【English Translation】 Said: 'This fox spirit get out.' Xuefeng (Xuefeng, a Chan master) went into the mountains and collected a piece of wood that looked like a snake, and wrote on its back: 'Naturally inherent, not artificially carved.' He sent it to the master. The master said: 'A mountain dweller of true color, without any trace of axe or knife.' A monk asked: 'When Huang Chao's (Huang Chao, leader of a peasant uprising in the late Tang Dynasty) army passes by, where does the monk retreat to?' The master said: 'In the mountain of the five aggregates.' The monk said: 'What if they catch you?' The master said: 'Trouble the general.'

Baotan (Baotan, a Chan master) said: 'There are three kinds of herdsmen. The Buddha's precepts for Bhikkhus (Bhikshu, Buddhist monks) are like a herdsman, holding a staff to show them not to trespass on other people's crops, this is the first kind.' Shigong (Shigong, a Chan master) said: 'Once in the grass, suddenly pull back the nose of the ox.' Mazu (Mazu, a Chan master) said: 'You are truly herding the ox.' This is the second kind. As for Lan'an (Lan'an, a Chan master), it is the third kind. There are also three kinds of oxen. The white ox in the open ground in the Fahua (Fahua, the Lotus Sutra), the ox pulling the cart in Nanyue (Nanyue, a mountain), and the water buffalo in Weishan (Weishan, a mountain). Oxen have great strength and can carry heavy loads far away. The ancients often used them as metaphors. When it has not been restrained by whips and ropes, and is still frightened, it rushes around, often colliding with people, trampling fields, and disturbing herds, doing everything. Isn't this the mind of sentient beings? After being whipped and tamed, it looks like a mud ox. Even a three-foot-tall child, with a bare hand and a shout, it will lower its head and listen, as if accepting restraint. Isn't this the Buddha's mind?'

'After all, there is no ox to herd, and no herdsman.' This 'no' is also gone, and the 'no' of 'no' is also gone. Those who say this may as well be called 'whole oxen'. Lan'an stayed in Weishan for thirty years, only achieving a Buddha who eats and shits. After another thirty years, then the Dasui Lingshu (Dasui Lingshu, a place name) was born. These two calves have truly not failed the mountains and rivers of the world.

Chan Master Shenzan of Guling in Fuzhou (Fuzhou Guling Shenzan Chanshi)

The Chan master was receiving instruction, and the master asked: 'What have you achieved while away from me?' The Chan master said: 'I have achieved nothing.' So the master sent him to work. One day, the master was bathing and ordered the Chan master to scrub his back. The Chan master patted the master's back and said: 'What a good Buddha hall, but the Buddha is not holy.' His master turned to look at him. The Chan master said: 'Although not holy, it can emit light.' One day, his master was reading a sutra under the window, and a fly hit the window paper trying to get out. The Chan master saw it and said: 'The world is so vast,'

廣闊。鉆他故紙。驢年得出去。其師置經問曰。汝行腳遇何人。吾前後見汝發言異常。師曰。某甲蒙百丈和尚指個歇處。今欲報慈德耳。其師告眾致齋。請師說法。登座舉唱則皆百丈門風。乃曰。靈光獨耀迥脫根塵。體露真常不拘文字。心性無染本自圓成。但離妄緣則如如佛。其師于言下感悟曰。何期垂老。得聞極則之事。

寶曇曰。古靈輕借古佛之力大放其師之機。一命闡揚則皆百丈奧旨。其不以佛祖之道自負。而能克全父子之恩。壯哉。後世至目外武中空之人。以為好個佛堂。雖其塵垢秕糠。猶將陶鑄學者。最後無聲三昧萬像。至今聽之。要此話圓。直是古靈復來也。

廣州和安通禪師

師因人問是禪師否。師曰。貧道不曾學禪。良久卻召其人。其人應諾。師指棕櫚樹。子其人無對。仰山作沙彌時。師嘗喚寂子與我過床子來。仰山持至。師曰。卻送舊處著。復問寂子。床那邊是什麼。仰云。無物。師云。這邊聻。仰云。無物。師又召云寂子。仰應諾。師云。去。

寶曇曰。古人自利根上智已還。一等樸茂之資大略相似。其受道既不相遠。而用處亦然。如不語。通以下至於大安諸師。親自百丈爐鞴中來。如煅了精金。略無滓穢。此但著其一時應機而已。要驗其氣力相歒利鈍相磨。自非其家

【現代漢語翻譯】現代漢語譯本

廣闊（形容範圍之大）。鉆研他的舊稿。要等到驢年才能出去（比喻遙遙無期）。他的老師擺好經書問道：『你行腳參訪遇到了什麼人？我之前之後見你發言不同尋常。』古靈禪師說：『我蒙百丈和尚指點了一個安身之處，現在想要報答他的恩德。』他的老師告訴眾人準備齋飯，請古靈禪師說法。古靈禪師登上法座，所舉唱的都是百丈和尚的門風。於是說：『靈光（指自性光明）獨自照耀，迥然脫離塵世的束縛。本體顯露真常，不拘泥於文字。心性本來清凈無染，本來圓滿成就。只要離開虛妄的因緣，就如如不動，與佛無異。』他的老師在古靈禪師的言語下有所感悟，說：『沒想到我垂暮之年，能夠聽聞如此究竟的道理。』寶曇禪師評論說：『古靈禪師巧妙地藉助古佛（指百丈和尚）的力量，大大地發揮了他老師的機鋒。一句闡揚，就都是百丈和尚的奧妙旨意。他不以佛祖的道理自負，而能夠完全盡到父子（師徒）之恩。多麼壯哉！後世那些徒有外表而內心空虛的人，把佛堂當作好東西，即使是其中的塵垢秕糠，也要用來陶冶學者。最後無聲三昧（指禪定），萬象森羅，至今聽來，想要把這個話說圓滿，除非是古靈禪師復活。』廣州和安通禪師有個人問和安通禪師是不是禪師，禪師說：『貧道不曾學禪。』過了很久，禪師卻叫那個人。那個人應諾。禪師指著棕櫚樹。那個人無言以對。仰山（慧寂，溈仰宗創始人）作沙彌的時候，和安通禪師曾經叫慧寂：『你給我把床拿過來。』仰山拿來后，禪師說：『放回原來的地方。』又問慧寂：『床的那邊是什麼？』仰山說：『沒有東西。』禪師說：『這邊呢？』仰山說：『沒有東西。』禪師又叫道：『寂子！』仰山應諾。禪師說：『去吧。』寶曇禪師評論說：『古人從利根上智到一般樸實的資質，大體上都相似。他們接受的道既沒有相差很遠，而用處也是這樣。像不語禪師、和安通禪師以下直到大安禪師等，都是親自從百丈和尚的爐火中出來，像鍛造過的精金，略微沒有渣滓污穢。這只是記錄他們一時的應機而已。要檢驗他們的氣力是否相當，鋒利遲鈍是否互相磨礪，如果不是他們家（指禪宗），是無法做到的。』

【English Translation】 English version

Extensive (describing the vastness of scope). Delving into his old papers. It will be the year of the donkey before one can get out (a metaphor for something that is far off in the future). His teacher, having arranged the scriptures, asked: 'What kind of person did you encounter on your pilgrimage? I have seen your speech before and after, and it is unusual.' Guiling (Zen master Guiling) said: 'I was fortunate to have the venerable Baizhang (Zen master Baizhang, a prominent figure in Zen Buddhism) point out a place of rest, and now I wish to repay his kindness.' His teacher told the assembly to prepare a vegetarian meal and invited Guiling to expound the Dharma. Ascending the seat, all that he chanted was in the style of Baizhang. Thereupon he said: 'The spiritual light (referring to the light of self-nature) shines alone, utterly detached from the roots of dust. The essence reveals the true constant, not bound by words. The nature of mind is originally pure and undefiled, originally perfectly complete. Simply separate from deluded conditions, and one is thus unmoving, no different from the Buddha.' His teacher, upon hearing Guiling's words, was moved and said: 'I never expected that in my old age, I would be able to hear such ultimate truths.' Zen Master Baotan commented: 'Guiling skillfully borrowed the power of the ancient Buddha (referring to Zen master Baizhang), greatly displaying his teacher's potential. A single exposition is all the profound meaning of Baizhang. He does not boast of the Buddha's teachings, but is able to fully fulfill the kindness of father and son (teacher and disciple). How magnificent! Later generations, those who are outwardly martial but inwardly empty, regard the Buddha hall as a good thing, and even the dust and chaff within it are used to mold scholars. In the end, the silent samadhi (referring to meditation), the myriad phenomena, even now, listening to it, to make this saying complete, it would have to be Guiling resurrected.' Zen Master He'an Tong of Guangzhou Someone asked Zen Master He'an Tong if he was a Zen master. The Zen master said: 'This poor monk has never studied Zen.' After a long time, the Zen master called out to that person. That person responded. The Zen master pointed to the palm tree. That person was speechless. When Yangshan (Huiji, founder of the Weiyang school of Zen) was a novice, Zen Master He'an Tong once called to Huiji: 'Bring me the bed.' After Yangshan brought it, the Zen master said: 'Put it back where it was.' He then asked Huiji: 'What is on the other side of the bed?' Yangshan said: 'Nothing.' The Zen master said: 'What about this side?' Yangshan said: 'Nothing.' The Zen master then called out: 'Huiji!' Yangshan responded. The Zen master said: 'Go.' Zen Master Baotan commented: 'The ancients, from those with sharp roots and superior wisdom to those with ordinary and simple qualities, are generally similar. The Dao they received is not far apart, and their application is also the same. Like Zen Master Buyu, Zen Master He'an Tong, and down to Zen Master Da'an, all came from the furnace of Zen Master Baizhang, like refined gold, with hardly any dross or impurities. This only records their momentary responses. To test whether their strength is equal, whether their sharpness and dullness are mutually honed, if it is not their family (referring to the Zen school), it cannot be done.'

弟兄孰敢輕觸。

前蒲州麻谷山寶徹禪師嗣法

壽州良遂座主

師初參麻谷。谷召曰良遂。師應諾。如是三召。如是三應諾。谷曰。這鈍根阿師。師方省悟乃曰。和尚莫謾。良遂若不來禮拜。和尚幾被經論誤過一生。麻谷可之。

寶曇曰。良遂見麻谷可以為天下座主。參禪者法。夾山見舡子可以為一方善知識。再參者法。而傳燈脫略書之。重以舛訛。不知因道源舊書而致是歟。抑刊削之然也。其為同異不可不正。良遂參麻谷。谷見來即荷鋤入菜園。遂隨後入菜園。麻谷驟。步歸方丈閉卻門。遂次日復至方丈敲門。麻谷問阿誰。遂云良遂。才稱名。忽爾契悟。即告麻谷曰。和尚莫謾良遂好。若不來禮拜。和尚暨被經論賺過一生。及歸講肄。即告其徒曰。諸人知處良遂總知。良遂知處諸人不知。若不是此一道真言。何由辨得端的也。

京兆章敬寺懷惲禪師嗣法

京兆大薦福寺弘辯禪師

師因唐宣宗詔問禪宗何有南北之名。師對曰。禪門本無南北。昔如來以正法眼付迦葉。展轉相傳至二十八祖。菩提達磨來此土為初祖。暨第五祖弘忍大師在蘄州東山開法。有二弟子。一名慧能。受衣法居嶺南為六祖。一名神秀。在北地揚化。其後門人普寂立其師為第七世。而自稱七祖。其所得法

【現代漢語翻譯】現代漢語譯本：弟兄們誰敢輕易觸碰（指冒犯或輕視）？

前蒲州麻谷山寶徹禪師（Baoche Chanshi of Magu Mountain in Puzhou）是良遂座主（Liang Sui Zuozhu）的嗣法弟子。

壽州良遂座主（Liang Sui Zuozhu of Shouzhou）

良遂禪師最初參訪麻谷禪師（Magu Chanshi）。麻谷禪師呼喚道：『良遂！』良遂禪師應答。這樣呼喚了三次，這樣應答了三次。麻谷禪師說：『你這個遲鈍的阿師（對僧人的稱呼）！』良遂禪師這才醒悟，於是說：『和尚（對僧人的尊稱）不要欺騙我。良遂如果不來禮拜和尚，和尚幾乎被經論耽誤了一生。』麻谷禪師認可了他的說法。

寶曇（Bao Tan）說：良遂禪師見到麻谷禪師，可以成為天下的座主（Zuozhu，寺院或佛學研究機構的負責人）。參禪的人應該傚法他。夾山（Jiashan）禪師見到船子（Chuanzi）和尚，可以成為一方的善知識（善知識，指引人向善的良師益友）。再次參禪的人應該傚法他。然而《傳燈錄》（Chuandeng Lu）省略地記載了這件事，而且有很多錯誤。不知道是因為引用道源（Daoyuan）的舊書導致的，還是刊印刪改造成的。其中的相同和不同之處，不能不加以糾正。良遂禪師參訪麻谷禪師，麻谷禪師看到他來，就扛著鋤頭進入菜園。良遂禪師隨後也進入菜園。麻谷禪師快步走回方丈室，關上了門。良遂禪師第二天又來到方丈室敲門。麻谷禪師問：『是誰？』良遂禪師說：『良遂。』剛一報上名字，忽然就開悟了。於是告訴麻谷禪師說：『和尚不要欺騙良遂，良遂很好。如果我不來禮拜和尚，和尚幾乎被經論欺騙了一生。』等到他回去講經的時候，就告訴他的弟子們說：『你們知道的地方，良遂都知道。良遂知道的地方，你們不知道。如果不是這一道真言（指頓悟的真理），怎麼能夠辨別得清楚呢？』

京兆章敬寺懷惲禪師（Huaiyun Chanshi of Zhangjing Temple in Jingzhao）是弘辯禪師（Hongbian Chanshi）的嗣法弟子。

京兆大薦福寺弘辯禪師（Hongbian Chanshi of Dajianfu Temple in Jingzhao）

弘辯禪師因為唐宣宗（Tang Xuanzong）詔問禪宗為什麼有南北之分，弘辯禪師回答說：『禪門本來沒有南北之分。從前如來（Rulai，佛的稱號）將正法眼（Zhengfayan）交付給迦葉（Jiaye，佛陀十大弟子之一），輾轉相傳到第二十八祖。菩提達磨（Bodhidharma）來到這片土地，成為初祖。到第五祖弘忍大師（Hongren Dashi）在蘄州東山（Qizhou Dongshan）開創佛法，有兩個弟子，一個名叫慧能（Huineng），接受了衣缽，居住在嶺南，成為六祖。一個名叫神秀（Shenxiu），在北方弘揚佛法。之後，他的門人普寂（Puji）立他的老師為第七世，並且自稱是七祖。他所得到的佛法……』

【English Translation】 English version: Who among you brothers dares to touch (meaning to offend or belittle)?

Zen Master Baoche (Baoche Chanshi) of Magu Mountain in Puzhou was a Dharma heir of Zuozhu Liang Sui (Liang Sui Zuozhu).

Zuozhu Liang Sui (Liang Sui Zuozhu) of Shouzhou

Initially, Zen Master Liang Sui visited Zen Master Magu (Magu Chanshi). Zen Master Magu called out, 'Liang Sui!' Zen Master Liang Sui responded. This was repeated three times. Zen Master Magu said, 'You dull-witted monk (term for a monk)!' Only then did Zen Master Liang Sui awaken and say, 'Venerable (honorific for a monk), do not deceive me. If Liang Sui had not come to pay respects to you, Venerable, you would have almost been misled by the scriptures for a lifetime.' Zen Master Magu acknowledged his statement.

Bao Tan (Bao Tan) said: Liang Sui's meeting with Magu allowed him to become a Zuozhu (head of a monastery or Buddhist research institution) of the world. Those who practice Chan should emulate him. Jiashan's (Jiashan) meeting with Monk Chuanzi (Chuanzi) allowed him to become a virtuous friend (a good teacher who guides people towards goodness) in one region. Those who practice Chan again should emulate him. However, the 'Transmission of the Lamp' (Chuandeng Lu) records this matter sketchily and with many errors. It is unknown whether this is due to quoting Daoyuan's (Daoyuan) old book or to printing and deletions. The similarities and differences within it must be corrected. Liang Sui visited Magu. When Magu saw him coming, he carried a hoe and entered the vegetable garden. Liang Sui followed him into the vegetable garden. Magu quickly walked back to his abbot's chamber and closed the door. The next day, Liang Sui returned to the abbot's chamber and knocked on the door. Magu asked, 'Who is it?' Liang Sui said, 'Liang Sui.' As soon as he announced his name, he suddenly attained enlightenment. He then told Magu, 'Venerable, do not deceive Liang Sui, Liang Sui is good. If I had not come to pay respects to you, Venerable, you would have almost been deceived by the scriptures for a lifetime.' When he returned to lecturing, he told his disciples, 'What you all know, Liang Sui knows. What Liang Sui knows, you all do not know. If it were not for this one true word (referring to the truth of sudden enlightenment), how could one discern it clearly?'

Zen Master Huaiyun (Huaiyun Chanshi) of Zhangjing Temple in Jingzhao was a Dharma heir of Zen Master Hongbian (Hongbian Chanshi).

Zen Master Hongbian (Hongbian Chanshi) of Dajianfu Temple in Jingzhao

Because Emperor Xuanzong of Tang (Tang Xuanzong) inquired why the Zen school had a Northern and Southern division, Zen Master Hongbian replied, 'The Zen gate originally has no Northern or Southern division. In the past, the Tathagata (Rulai, title of a Buddha) entrusted the Eye of the True Dharma (Zhengfayan) to Kashyapa (Jiaye, one of the Buddha's ten great disciples), which was transmitted down to the twenty-eighth ancestor. Bodhidharma (Bodhidharma) came to this land and became the first ancestor. By the time of the Fifth Ancestor, Great Master Hongren (Hongren Dashi), who established the Dharma at Dongshan in Qizhou (Qizhou Dongshan), there were two disciples. One was named Huineng (Huineng), who received the robe and bowl and resided in Lingnan, becoming the Sixth Ancestor. The other was named Shenxiu (Shenxiu), who propagated the Dharma in the North. Later, his disciple Puji (Puji) established his teacher as the seventh generation and proclaimed himself the seventh ancestor. The Dharma he obtained...'

雖一。而開導發悟有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰。云何名戒。對曰。防非止惡謂之戒。帝曰。何為定。對曰。六根涉境心不隨緣名定。帝曰。何為慧。對曰。心境俱空照覽無惑名慧。帝曰。何為方便。對曰。方便者隱實相覆權巧之門也。被接中下曲施誘迪。謂之方便。設為上根。言舍方便但說無上道者。斯亦方便之譚。乃至佛祖玄言忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照為佛心。心者佛之別名。有百千異號。體唯其一。本無形狀非青黃赤白男女等相。在天非天在人非人。而現天現人能男能女。非始非終。無生無滅。故號靈覺之性。如陛下日應萬機即是。陛下佛心假使千佛共傳而不念別有所得也。帝曰。如今唸佛如何。對曰。如來出世為天人師善知識。隨根器而說法。為上根者開最上乘頓悟至理。中下未能頓曉。是以佛為韋提希權開十六觀門。令唸佛生於極樂。故經云。是心是佛。是心作佛。心外無佛。佛外無心。帝曰。有人持經唸佛。持咒求佛如何。對曰。如來種種開贊皆為最上一乘。如百川眾流莫不潮宗于海。如是差別諸數皆歸薩婆若海。帝曰。祖師既契會心印。金剛經云無所得法如何。對曰。佛之一化實無一法與人。但示眾人各

【現代漢語翻譯】現代漢語譯本：雖然只有一個（佛心），但開導啓發覺悟有頓悟和漸悟的差異，所以說『南頓北漸』。並非禪宗本來就有南北的稱號。皇帝問：『什麼叫做戒？』對曰：『防止錯誤，停止作惡，叫做戒。』皇帝問：『什麼叫做定？』對曰：『六根接觸外境，心不隨外緣動搖，叫做定。』皇帝問：『什麼叫做慧？』對曰：『心和外境都空寂，明明白白地照見一切而沒有迷惑，叫做慧。』皇帝問：『什麼叫做方便？』對曰：『方便，是隱藏真實相，覆蓋權宜之計的巧妙方法。』用來接引中下等根器的人，委婉地施教誘導，就叫做方便。假設是上等根器的人，說捨棄方便，只說無上道，這也是方便的說法。乃至佛祖玄妙的言語，忘卻功勞，斷絕思慮，也沒有超出方便的痕跡。皇帝問：『什麼叫做佛心？』對曰：『佛，是西天（印度）的語言，唐朝話叫做覺，意思是人有智慧覺悟照見，這就是佛心。心，是佛的別名，有成百上千不同的名稱，本體只有一個。本來沒有形狀，不是青黃赤白男女等相。在天不是天，在人不是人，卻能顯現天，顯現人，能男能女。沒有開始沒有終結，沒有生沒有滅。所以叫做靈覺之性。』比如陛下您每天處理各種政務，這就是。陛下的佛心，即使千佛共同傳授，也不要另外認為有所得。皇帝問：『現在念佛應該如何念？』對曰：『如來出世，作為天人的老師，善知識，隨著眾生的根器而說法。為上等根器的人開示最上乘的頓悟至理。中下等根器的人不能立刻明白，所以佛為韋提希（Vaidehi，人名）權且開示十六觀門，令唸佛往生到極樂世界。』所以經上說：『是心是佛，是心作佛，心外無佛，佛外無心。』皇帝問：『有人持經唸佛，持咒求佛，怎麼樣？』對曰：『如來種種開示讚歎，都是爲了最上一乘。』就像百川眾流，沒有不朝向大海的。像這樣種種差別，都歸於薩婆若（Sarvajna，一切智）海。皇帝問：『祖師既然已經契合了心印，《金剛經》（Vajracchedika Prajnaparamita Sutra）上說沒有所得之法，怎麼樣？』對曰：『佛的一生教化，實際上沒有一法可以給人，只是指示眾人各自各自

【English Translation】 English version: Although there is only one (Buddha-mind), there are differences in sudden and gradual enlightenment. Therefore, it is said 'Southern Sudden, Northern Gradual.' The Chan (Zen) school did not originally have the titles of North and South. The Emperor asked, 'What is called precept (戒, jie)?' The Master replied, 'Preventing wrongdoings and stopping evil is called precept.' The Emperor asked, 'What is called Samadhi (定, ding)?' The Master replied, 'When the six senses encounter external objects, the mind does not follow external conditions, this is called Samadhi.' The Emperor asked, 'What is called wisdom (慧, hui)?' The Master replied, 'When both the mind and external objects are empty, clearly illuminating everything without delusion, this is called wisdom.' The Emperor asked, 'What is called expedient means (方便, fangbian)?' The Master replied, 'Expedient means are the skillful methods of concealing the true aspect and covering up provisional measures.' To guide and lead those of middle and lower capacities with tactful teachings is called expedient means. If it is assumed that they are people of superior capacity, and one speaks of abandoning expedient means and only speaks of the unsurpassed path, this is also an expedient way of speaking. Even the profound words of the Buddhas and Patriarchs, forgetting merit and cutting off thoughts, do not go beyond the traces of expedient means. The Emperor asked, 'What is called the Buddha-mind (佛心, foxin)?' The Master replied, 'Buddha is a word from the Western Heaven (India); in the Tang language, it is called 'awakening (覺, jue),' meaning that a person has the wisdom to awaken and illuminate, and this is the Buddha-mind. Mind is another name for Buddha, with hundreds and thousands of different names, but the essence is only one. Originally, it has no form, not blue, yellow, red, white, male, female, or any other such characteristics. In heaven, it is not heaven; in people, it is not people; yet it can manifest as heaven, manifest as people, be male or female. It has no beginning and no end, no birth and no death. Therefore, it is called the nature of spiritual awareness.' For example, Your Majesty handles all kinds of affairs every day, and that is it. Your Majesty's Buddha-mind, even if a thousand Buddhas transmit it together, do not think that you have gained something else. The Emperor asked, 'How should one recite the Buddha's name now?' The Master replied, 'The Tathagata (如來, Rulai, another name for Buddha) appeared in the world as a teacher of gods and humans, a good advisor, teaching according to the capacities of beings. For those of superior capacity, he revealed the ultimate truth of sudden enlightenment. Those of middle and lower capacities cannot understand immediately, so the Buddha provisionally revealed the sixteen contemplations for Vaidehi (韋提希, Vaidehi, a person's name), causing them to be reborn in the Pure Land by reciting the Buddha's name.' Therefore, the sutra says, 'This mind is Buddha, this mind makes Buddha, outside the mind there is no Buddha, outside the Buddha there is no mind.' The Emperor asked, 'What about those who uphold sutras, recite the Buddha's name, and chant mantras to seek the Buddha?' The Master replied, 'All the Tathagata's various teachings and praises are for the supreme vehicle.' Just like hundreds of rivers and streams, all flow towards the sea. In this way, all these differences return to the Sarvajna (薩婆若, Sarvajna, all-knowing) sea. The Emperor asked, 'Since the Patriarchs have already attained the mind-seal, what about the Diamond Sutra (金剛經, Vajracchedika Prajnaparamita Sutra) saying that there is no dharma to be attained?' The Master replied, 'In the Buddha's entire teaching, there is actually no dharma to give to people, but only to show everyone their own their own

各自性同一法寶藏。當時燃燈如來但印釋迦本法而無所得方契燃燈本意。故經云無我無人無眾生無壽者。是法平等。修一切善法不住于相。帝曰。禪師既會祖意。還禮佛看經否。對曰。沙門釋子禮佛看經蓋是住持常法有四報焉。然依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明佛自性與佛同儔。然有無始染習。故假漸修對治令順性起用。如人吃飯不一口便飽。是日之辨。漏下七刻。

寶曇曰。人君以網羅天下之手籠絡佛祖略無雖事如祖意佛心之問。戒定慧學之問。頓悟漸修之問。皆古人入道之要。亦初心學者之資糧。非有無師之智得之自然。則亦烏能識此條理之科如老師宿醫也。辯公之對。事理俱合。如蜜蟻之絲貫穿玲瓏。不礙珠體。真一時師友君臣之幸會也。佛之付囑蓋囑此也。後世曲學之士。妄議臣君為佞佛。殊不知道之所在則治世隨之。以治世之君而臨學道之民。爰為而不可尚。何妄議哉。

福州龜山智真禪師

師初謁惲禪師。惲問曰。何所而至。師曰。至無所至。來無所來。惲雖默然。真亦自悟。尋抵務州五泄山。會正原禪伯。長慶二年同游建陽。住龜山示眾云。連容瞬目無出當人。一念凈心本來是佛。乃說偈曰。心本絕塵何用洗。身中無

【現代漢語翻譯】現代漢語譯本：各自性同一法寶藏（各自本性同一的珍貴寶藏）。當時燃燈如來（Dipamkara Buddha，過去佛之一）只是印證了釋迦（Sakyamuni，釋迦牟尼佛）的根本佛法，並沒有得到任何新的東西，這才符合燃燈如來的本意。所以經書上說，『無我無人無眾生無壽者』，這種佛法是平等的。修行一切善法，不要執著于表象。皇帝問道：『禪師既然領會了祖師的意圖，還禮佛、看經書嗎？』禪師回答說：『沙門（Sramana，出家修道者）和釋子（釋迦牟尼佛的弟子）禮佛、看經書，這都是寺院裡維持日常運作的常規做法，有四種報答的意義在其中。然而，我依靠佛的戒律來修身，參訪有學識的人，逐漸修行清凈的行為，遵循如來（Tathagata，佛的稱號之一）所走過的道路。』皇帝問道：『什麼是頓悟？什麼是漸修？』禪師回答說：『頓悟是明白自己的佛性與佛是相同的。然而，因為有無始以來的污染和習氣，所以需要通過漸修來對治，使之順應本性而發揮作用。就像人吃飯，不是一口就能吃飽的。』這天的辯論，直到晚上七點才結束。寶曇（Baotan，人名）說：人君用掌握天下的手段來籠絡佛祖，似乎沒有涉及到祖師的意圖和佛心的提問，也沒有涉及到戒、定、慧三學的提問，以及頓悟和漸修的提問。這些都是古人進入佛道的要點，也是初學者所需要的資糧。如果不是有無師自通的智慧，自然而然地獲得，又怎麼能認識到這些條理分明的科目，就像經驗豐富的老師和老醫生一樣呢？辯公（Biangong，人名）的回答，事理都符合，就像蜜蜂的絲線貫穿玲瓏的珠子，不妨礙珠子的整體。真是一時師友君臣的幸運相會啊！佛的囑託大概就是囑託這些吧。後世那些曲解佛學的人，妄議大臣和君主是諂媚佛，實在不知道道義所在，那麼治理國家也會隨之而來。用治理國家的君主來教導學習佛道的百姓，所做的事情是無可比擬的，又有什麼可妄議的呢？福州龜山智真禪師（Zhizhen，禪師名）禪師最初拜訪惲禪師（Yun，禪師名）。惲禪師問道：『從哪裡來？』禪師回答說：『到無所到，來無所來。』惲禪師雖然沉默不語，但智真禪師自己也領悟了。不久，他到達務州五泄山，會見了正原禪伯（Zhengyuan，禪師名）。長慶二年，他們一同遊歷建陽，住在龜山，向大眾開示說：『連容瞬目，都離不開當下的這個人。一念清凈的心，本來就是佛。』於是說了偈語：『心本絕塵，何用洗？身中無一物，何處惹塵埃？』

【English Translation】 English version: The treasure of each individual's self-nature is identical. At that time, Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas) only affirmed Sakyamuni's (Sakyamuni, the historical Buddha) fundamental Dharma and gained nothing new, which aligned with Dipamkara Buddha's original intention. Therefore, the scriptures say, 'No self, no person, no sentient being, no life span.' This Dharma is equal. Practice all good deeds without being attached to appearances. The Emperor asked, 'Since the Zen master understands the intention of the Patriarch, does he still worship the Buddha and read the scriptures?' The Zen master replied, 'For Sramanas (Sramana, renunciates) and disciples of Sakyamuni to worship the Buddha and read the scriptures is a common practice in monasteries to maintain daily operations, with four kinds of repayment involved. However, I rely on the Buddha's precepts to cultivate myself, consult knowledgeable people, gradually practice pure conduct, and follow the path walked by the Tathagata (Tathagata, one of the titles of the Buddha).' The Emperor asked, 'What is sudden enlightenment? What is gradual cultivation?' The Zen master replied, 'Sudden enlightenment is understanding that one's own Buddha-nature is the same as the Buddha's. However, because of beginningless defilements and habits, gradual cultivation is needed to counteract them, allowing them to function in accordance with one's nature. It's like eating a meal; one cannot be full with just one bite.' The debate ended at seven o'clock that evening. Baotan (Baotan, a person's name) said: The ruler uses the means of controlling the world to win over the Buddha and the Patriarchs, seemingly without addressing questions about the Patriarch's intention and the Buddha's mind, nor questions about the three studies of precepts, concentration, and wisdom, or questions about sudden enlightenment and gradual cultivation. These are all essential points for the ancients to enter the Buddhist path and are also the resources needed by beginners. If one does not have the wisdom of learning without a teacher and obtaining it naturally, how can one recognize these well-organized subjects, like an experienced teacher and an old doctor? Biangong's (Biangong, a person's name) answers are consistent with both principles and facts, like a silken thread of a honeybee piercing through exquisite pearls, without hindering the body of the pearls. It is truly a fortunate encounter of teacher, friend, ruler, and minister at that time! The Buddha's entrustment is probably entrusting these things. Later generations of scholars who distort Buddhism wrongly criticize ministers and rulers for flattering the Buddha, not knowing that where the Dao is, the governance of the world will follow. Using a ruler who governs the world to teach people who study the Buddhist path, what is done is incomparable, so what is there to wrongly criticize? Zen Master Zhizhen (Zhizhen, a Zen master's name) of Guishan Mountain in Fuzhou The Zen master initially visited Zen Master Yun (Yun, a Zen master's name). Zen Master Yun asked, 'Where did you come from?' The Zen master replied, 'Arriving at nowhere to arrive, coming from nowhere to come.' Although Zen Master Yun remained silent, Zen Master Zhizhen himself also realized it. Soon, he arrived at Wuxie Mountain in Wuzhou and met Zen Master Zhengyuan (Zhengyuan, a Zen master's name). In the second year of Changqing, they traveled together to Jianyang and stayed at Guishan Mountain, instructing the assembly, saying, 'Even the slightest movement of the eyes cannot escape the present person. The mind of a single pure thought is originally the Buddha.' Then he spoke a verse: 'The mind is originally free from dust, why wash it? There is nothing in the body, where can dust be attracted?'

病豈求醫。欲知是佛非身處。明鑑高懸未照時。后值武宗澄汰之時。有偈二首示眾曰。明月分形處處新。白衣寧墜解空人。誰言在俗妨修道。金粟曾為長者身。其二曰。忍仙林下坐禪時。曾被歌王割截肢。況我聖朝無此事。只令休道更何悲。

寶曇曰。佛之道在天下。如天地之有元氣也。未有天地則此元氣未嘗一日而息。有天地有萬物總是天地生畜萬物。以宣佈調達元氣者也。佛如天地也。道如元氣也。佛之徒即萬物也。無佛無天地則道與元氣孰為真宰。無萬物無佛之徒則亦何傷。夫道與元氣哉。彼曾不知如伐木然。今日伐一章。明日又生一章。此理之必然也。我之力有盡而彼生之理無窮。大哉元氣乎。柳禪當武宗澄汰之年。述二伽陀皆以古仙自期。其詞雍容不見怵迫。真有道之士也。萬物有能固護元氣而使不泄不沮。此靈物也。進而為真宰不亦易乎。又有陳沈二禪。其事類此。

金州操禪師

師一日請米和尚齋。不排坐位。米到即展坐具禮拜。師下禪床。米乃就師位坐。師卻席地而坐。齋訖。米便去。侍者白和尚云。和尚受一切人欽仰。今日座位被人奪卻。師曰。三日後若來即受救在。米果三日後來。云。前日遭賊。

寶曇曰。鉤在不疑之地。此善釣也。方錦鱗鼓波而上。墮吾餌中。而吾

【現代漢語翻譯】現代漢語譯本：病難道需要求醫才能治好嗎？想要知道是不是佛陀真身所在之處，就像明鏡高懸卻還沒有照到的時候一樣。後來遇到武宗澄汰佛法之時，柳禪師寫了兩首偈頌來開示大眾：『明月分形處處新，白衣寧墜解空人。誰言在俗妨修道，金粟曾為長者身。』另一首說：『忍仙林下坐禪時，曾被歌王割截肢。況我聖朝無此事，只令休道更何悲。』寶曇說：佛的道存在於天下，就像天地間存在元氣一樣。沒有天地的時候，這種元氣也未曾有一天停止執行。有了天地，有了萬物，都是天地生育畜養萬物，用來宣揚調和元氣。佛就像天地一樣，道就像元氣一樣，佛的弟子就像萬物一樣。沒有佛，沒有天地，那麼道與元氣誰才是真正的主宰？沒有萬物，沒有佛的弟子，那又有什麼妨礙呢？那些人不知道就像砍伐樹木一樣，今天砍掉一截，明天又長出一截，這是理所當然的。我的力量有窮盡的時候，而它生長的道理是無窮的。偉大的元氣啊！柳禪在武宗澄汰佛法的年代，所寫的兩首伽陀都以古代仙人自比，他的言辭從容不迫，沒有絲毫的恐懼，真是有道之士啊！萬物如果能夠固守元氣而不使其泄漏或消散，這就是靈物。進而成為真正的主宰，不也很容易嗎？還有陳沈二禪師，他們的事蹟也與此類似。金州操禪師禪師有一天請米和尚來齋飯，沒有安排座位。米和尚到了就展開坐具禮拜。禪師走下禪床，米和尚就坐到禪師的位置上。禪師卻在地上坐著。齋飯完畢，米和尚就離開了。侍者對禪師說：『和尚您受到所有人的欽佩仰慕，今天座位卻被人奪走了。』禪師說：『三天後如果他來，就等著救他吧。』米和尚果然三天後來了，說：『前幾天遭賊了。』寶曇說：在沒有疑心的地方設下鉤子，這是善於釣魚的人。正當錦鯉鼓動水波向上遊動時，就會落入我的魚餌之中，而我...

【English Translation】 English version: Why seek a doctor when ill? If you wish to know whether the Buddha's true form is present, it is like a bright mirror hanging high but not yet reflecting. Later, during the time of Emperor Wuzong's suppression of Buddhism, Chan Master Liu wrote two gathas (verses) to instruct the assembly: 'The bright moon divides its form, everywhere new; how can a layman fall, one who understands emptiness? Who says being in the world hinders cultivating the Way? Golden Chestnut (Jin Su, an epithet for Avalokiteśvara) was once a householder.' The second verse says: 'When the Patient Immortal (Ren Xian, a past life of the Buddha) sat in meditation under the trees, he was once dismembered by the Singing King (Ge Wang, a cruel king); moreover, our enlightened dynasty has no such thing, only ordering the cessation of the Way, what more is there to grieve?' Bao Tan said: The Buddha's Way exists in the world, like primordial energy (yuanqi) in heaven and earth. Even before heaven and earth existed, this primordial energy never ceased for a single day. With heaven and earth, with all things, it is heaven and earth that give birth to and nurture all things, using them to proclaim and harmonize the primordial energy. The Buddha is like heaven and earth, the Way is like primordial energy, the Buddha's disciples are like all things. Without the Buddha, without heaven and earth, then who is the true master of the Way and primordial energy? Without all things, without the Buddha's disciples, then what harm is there? Those people do not know that it is like felling trees; today you cut off a section, and tomorrow another section grows, this is the natural principle. My strength has an end, but the principle of its growth is endless. Great is primordial energy! In the years when Emperor Wuzong suppressed Buddhism, Chan Master Liu's two gathas all compared himself to ancient immortals; his words were composed and showed no fear, truly he was a man of the Way! If all things can preserve and protect primordial energy and prevent it from leaking or dissipating, then this is a spiritual thing. To advance and become the true master, is it not easy? There were also Chan Masters Chen and Shen, whose deeds were similar to this. Chan Master Cao of Jinzhou One day, the Master invited Monk Mi for a vegetarian meal, without arranging seats. When Monk Mi arrived, he spread his sitting cloth and bowed. The Master descended from the meditation platform, and Monk Mi sat in the Master's seat. The Master then sat on the ground. After the meal, Monk Mi left. The attendant said to the Master, 'Venerable Sir, you are revered and admired by everyone, but today your seat was taken.' The Master said, 'If he comes in three days, then wait to save him.' Monk Mi indeed came three days later, saying, 'I was robbed a few days ago.' Bao Tan said: Setting a hook in a place where there is no suspicion, this is skillful fishing. Just as the brocade carp stirs the waves and swims upward, it will fall into my bait, and I...

不𨔝一波。不損一鱗。雍容得之。若是凡物。則固已在涸轍。不容救藥矣。師親從東海中來。庶幾其躍龍門也。

朗州東邑懷政禪師

師因仰山來參。問云。汝何處人。山云。廣南人。師云。廣南有鎮海明珠是否。山云。是。師云。此珠作何形狀。山云。白月則現。黑月則隱。師云。汝將得來否。山云。將得來。師云。何不呈似老僧。山云。昨到溈山亦就慧寂索此珠。直得無言可對。無理可伸。師云。真獅子兒。作大獅子吼。

寶曇曰。仰山明月之珠也。有禱於此珠者。珠輒自現。白月即現。黑月即隱。此珠光也。無言可對。無理可伸。此珠體也。將得來否。將得來東邑。卻現珠中。真獅子兒大獅子吼。此珠卻現東邑手中也。後世非無是珠也。問。著此珠指南為北。作何形狀。曰。胡來胡現。漢來漢現。何不呈似老僧。𦘕一圓相作女人拜。此糞塹也。拈出示人。可不嘔噦。悲夫。

南泉普愿禪師嗣法

湖南長沙景岑禪師

師示眾云。我若一向舉揚宗教。法堂前草深一丈。我事不獲已。所以向諸人道。盡十方世界是沙門一隻眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明里。盡十方世界無有一人不是自己。我尋常向汝諸人道。三世諸佛共法界眾生。是

【現代漢語翻譯】現代漢語譯本不驚動一絲波瀾。不損傷一片鱗甲。從容不迫地得到它。如果這是凡俗之物，那麼早就困在乾涸的車轍里，無法救治了。禪師您親自從東海而來，大概是要躍過龍門吧。

朗州東邑懷政禪師

懷政禪師因為仰山前來參拜，問道：『你是哪裡人？』仰山回答：『廣南人。』懷政禪師說：『廣南有鎮海明珠嗎？』仰山回答：『有。』懷政禪師說：『這顆珠子是什麼形狀的？』仰山回答：『白月的時候就顯現，黑月的時候就隱藏。』懷政禪師說：『你帶來了嗎？』仰山回答：『帶來了。』懷政禪師說：『為什麼不拿出來給老僧看看？』仰山回答：『昨天到溈山（Weishan）也向慧寂（Huiji）索要這顆珠子，弄得他無言以對，無理可辯。』懷政禪師說：『真是獅子之子，發出大獅子吼。』

寶曇（Baotan）說：仰山的明月之珠啊，向這顆珠子祈禱的人，珠子就會自己顯現。白月的時候就顯現，黑月的時候就隱藏。這是珠子的光芒。無言以對，無理可辯，這是珠子的本體。帶來了嗎？帶來了東邑（Dongyi），卻顯現在珠子之中。真是獅子之子，發出大獅子吼，這顆珠子卻顯現在東邑禪師的手中。後世並非沒有這顆珠子。問：如果用這顆珠子指引方向，卻指向北方，那它是什麼形狀的？回答：胡人來就顯現胡人的樣子，漢人來就顯現漢人的樣子。為什麼不拿出來給老僧看看？畫一個圓相，作女人拜的姿勢。這是糞坑啊。拿出來給別人看，難道不會想吐嗎？可悲啊。

南泉普愿禪師（Nanquan Puhyuan）嗣法

湖南長沙景岑禪師（Jingcen）

景岑禪師向大眾開示說：『我如果一味地宣揚宗教，法堂前的草就會長到一丈深。我不得已，所以對你們說，整個十方世界都是沙門（Shamen 和尚的另一種稱謂）的一隻眼，整個十方世界都是沙門的全身，整個十方世界都是自己的光明，整個十方世界都在自己的光明里，整個十方世界沒有一個人不是自己。我經常對你們說，三世諸佛（San Shi Zhu Fo 過去，現在，未來諸佛的統稱）和法界眾生，都是』

【English Translation】 English version Without disturbing a single wave. Without harming a single scale. To obtain it with composure. If it were a common object, it would already be trapped in a dried-up rut, beyond remedy. Master, you have come personally from the Eastern Sea, perhaps to leap the Dragon Gate.

Zen Master Huaizheng of Dongyi in Langzhou

Zen Master Huaizheng, because Yangshan (Yangshan) came to visit, asked: 'Where are you from?' Yangshan replied: 'From Guangnan.' The Master said: 'Does Guangnan have a Sea-Pacifying Pearl?' Yangshan replied: 'Yes.' The Master said: 'What shape is this pearl?' Yangshan replied: 'It appears in the white moon, and hides in the dark moon.' The Master said: 'Have you brought it?' Yangshan replied: 'I have brought it.' The Master said: 'Why not present it to this old monk?' Yangshan replied: 'Yesterday, when I arrived at Weishan (Weishan), I also asked Huiji (Huiji) for this pearl, leaving him speechless and without reason to offer.' The Master said: 'Truly a lion's son, roaring the great lion's roar.'

Baotan (Baotan) said: Yangshan's pearl of the bright moon, those who pray to this pearl, the pearl will appear on its own. It appears in the white moon, and hides in the dark moon. This is the light of the pearl. Speechless and without reason to offer, this is the substance of the pearl. Have you brought it? Brought to Dongyi (Dongyi), yet it appears within the pearl. Truly a lion's son, roaring the great lion's roar, this pearl appears in the hands of Zen Master Dongyi. Later generations are not without this pearl. Asked: If this pearl is used to point south but indicates north, what shape is it? Answered: When a barbarian comes, it appears as a barbarian; when a Han comes, it appears as a Han. Why not present it to this old monk? Draw a circle and make a woman bow. This is a cesspool. Taking it out to show people, wouldn't they want to vomit? How sad.

Successor to Dharma, Zen Master Puhyuan of Nanquan (Nanquan Puhyuan)

Zen Master Jingcen (Jingcen) of Changsha in Hunan

Zen Master Jingcen addressed the assembly, saying: 'If I were to single-mindedly promote religion, the grass in front of the Dharma hall would be a zhang (丈 ancient measurement unit) deep. I have no choice, so I say to you all, the entire ten directions world is a Shamen's (Shamen another name for monk) one eye, the entire ten directions world is a Shamen's whole body, the entire ten directions world is one's own light, the entire ten directions world is within one's own light, in the entire ten directions world there is no one who is not oneself. I often say to you all, the Buddhas of the three times (San Shi Zhu Fo Buddhas of the past, present and future) and all sentient beings of the Dharma realm, are'

摩訶般若光。光未發時。諸人向甚處委悉。光未發時。尚無佛無眾生訊息。何處得山河大地來。僧問。諸佛是誰。師云。無始劫來承誰覆陰。僧問。未有諸佛已前作么生。師云。魯祖開堂亦與師僧東說西話。師遣一僧問同參會和尚云。和尚見南泉后如何。會嘿然。僧云。和尚未見南泉已前作么生。會云。不可更別有也。僧回舉似師。師示偈曰。百赤竿頭坐底人。雖然得入未為真。百赤竿頭須進步。十方世界現全身。僧云。只如百赤竿頭如何進步。師云。朗州山。澧州水。僧云。不會。師云。四海五湖王化里。有秀才看千佛名經。問云。百千諸佛但聞其名。未審居何國土。師云。黃鶴樓崔顥題后。秀才曾題否。云。不曾。師云。無事時題取一篇好。僧問。南泉云亡僧遷化向什麼處去。師云。東家作驢。西家作馬。僧云。此意如何。師云。要騎便騎。要下便下。師與仰山玩月次。山云。人人盡有者個。只是用不得。師云。恰是倩汝用。山云。汝作么生用。師攔𦚾一蹋蹋倒。山起來云。你直下以個大蟲。

寶曇曰。長沙謂。我若舉揚宗教。法堂里須草深一丈。此老異時千百圍繞。橫說豎說了無剩法。豈皆第二義邪。敢問諸方。以何為宗教。若以父母未生已前為宗教。則是黑山下鬼窟里見解。若以大機大用為宗教。則是

【現代漢語翻譯】現代漢語譯本摩訶般若之光（Mahaprajna，偉大的智慧之光）。當這光芒尚未顯現時，各位，你們又在哪裡安身立命呢？當這光芒尚未顯現時，甚至連佛（Buddha）和眾生的訊息都沒有，又從哪裡來的山河大地呢？有僧人問：『諸佛（Buddhas）是誰？』師父說：『從無始劫以來，是誰在庇護你呢？』僧人問：『在沒有諸佛之前，又是怎樣的呢？』師父說：『就像魯祖（Lu-zu，禪宗祖師）開堂說法一樣，也只是和師僧們東拉西扯。』師父派一個僧人去問他的同參道友會和尚（Hui-he Shang）：『和尚您見了南泉（Nan-quan，禪宗祖師）之後如何？』會和尚沉默不語。僧人問：『和尚您未見南泉之前又是怎樣的呢？』會和尚說：『不可能再有別的了。』僧人回來把情況告訴了師父，師父作偈語說：『百丈竿頭坐底人，雖然得入未為真，百丈竿頭須進步，十方世界現全身。』僧人問：『像百丈竿頭，如何進步呢？』師父說：『朗州的山，澧州的水。』僧人說：『不明白。』師父說：『四海五湖都在王化的治理之下。』有個秀才在看《千佛名經》（Thousand Buddhas Repentance）。問道：『百千諸佛，只是聽聞他們的名字，不知道居住在哪個國土？』師父說：『黃鶴樓上崔顥（Cui Hao，唐代詩人）題詩之後，秀才你曾經題過嗎？』秀才說：『不曾。』師父說：『沒事的時候題一篇也好。』僧人問：『南泉（Nan-quan）圓寂后，僧人遷化到什麼地方去了？』師父說：『東家作驢，西家作馬。』僧人問：『這是什麼意思？』師父說：『要騎就騎，要下就下。』師父和仰山（Yang-shan，禪宗祖師）一起賞月，仰山說：『人人都有這個，只是用不上。』師父說：『恰恰是請你來用。』仰山說：『你打算怎麼用？』師父攔腰一腳把他踢倒。仰山起來說：『你真是個大蟲（Da-chong，老虎）。』寶曇（Bao-tan，人名）說：長沙（Chang-sha，地名）曾說：『我如果舉揚宗教，法堂里須草深一丈。』這位老人在世時，千百人圍繞，橫說豎說，沒有留下任何多餘的說法，難道都是第二義嗎？敢問各位，以什麼作為宗教？如果以父母未生之前作為宗教，那就是黑山下鬼窟里的見解。如果以大機大用作為宗教，那就是...

【English Translation】 English version The light of Mahaprajna (Great Wisdom). When this light has not yet manifested, where do you all settle yourselves? When this light has not yet manifested, there is not even news of Buddhas (Buddha) and sentient beings, so where do the mountains, rivers, and earth come from? A monk asked, 'Who are the Buddhas?' The master said, 'Since beginningless time, who has been sheltering you?' The monk asked, 'What was it like before there were Buddhas?' The master said, 'It's like when Lu-zu (Zen patriarch) opens the hall to preach, he just chats with the monks about this and that.' The master sent a monk to ask his fellow practitioner, Abbot Hui (Hui-he Shang): 'Abbot, how are you after seeing Nan-quan (Zen patriarch)?' Abbot Hui remained silent. The monk asked, 'Abbot, what was it like before you saw Nan-quan?' Abbot Hui said, 'There cannot be anything else.' The monk returned and told the master, who composed a verse saying: 'The person sitting on top of the hundred-foot pole, although they have entered, it is not yet true. On top of the hundred-foot pole, one must advance further, and the whole body will appear in the ten directions.' The monk asked, 'Like the top of the hundred-foot pole, how to advance?' The master said, 'The mountains of Langzhou, the waters of Lizhou.' The monk said, 'I don't understand.' The master said, 'The four seas and five lakes are all under the governance of the king.' There was a scholar reading the Thousand Buddhas Repentance (Thousand Buddhas Repentance). He asked, 'The hundreds and thousands of Buddhas, I only hear their names, but I don't know which land they reside in?' The master said, 'After Cui Hao (Tang Dynasty poet) wrote a poem on the Yellow Crane Tower, have you ever written one, scholar?' The scholar said, 'I have not.' The master said, 'It would be good to write one when you have nothing to do.' The monk asked, 'After Nan-quan passed away, where did the monk transmigrate to?' The master said, 'In the east, he becomes a donkey; in the west, he becomes a horse.' The monk asked, 'What does this mean?' The master said, 'Ride when you want to ride, get off when you want to get off.' The master and Yang-shan (Zen patriarch) were enjoying the moon together. Yang-shan said, 'Everyone has this, but they just can't use it.' The master said, 'It is precisely to ask you to use it.' Yang-shan said, 'How do you intend to use it?' The master kicked him in the waist and knocked him down. Yang-shan got up and said, 'You are truly a tiger (Da-chong).' Bao-tan (personal name) said: Chang-sha (place name) once said, 'If I were to promote religion, the Dharma hall would have to be overgrown with grass by ten feet.' When this old man was alive, he was surrounded by hundreds and thousands of people, speaking horizontally and vertically, without leaving any superfluous words. Could they all be secondary meanings? I dare to ask everyone, what do you take as religion? If you take what was before your parents were born as religion, then that is the understanding in the ghost cave under the Black Mountain. If you take great function and great use as religion, then that is...

石火電光中見解。若以禪道佛法為宗教。則是沙彌童子見解。總不作此見解。畢竟以何為宗教。魯祖開堂亦為人東說西話。是此宗教邪。朗州山。澧州水。四海五湖皇化里。是此宗教邪。崔顥題黃鶴樓。得閑題取一篇。是此宗教邪。東家作驢西家作馬。是此宗教邪。蹋倒仰山。是此宗教邪。自是諸方目為岑大蟲。是此宗教中老煙菟也。其文彩斑斑。眾獸為之辟易。愚嘗恨其出處之狀。不見於世。無以矜式。老生宿人獨觀其載道之言。燁然有光。經論文詞靡不通達。中興南嶽之道。其斯人歟。其斯人歟。

荊南白馬曇照禪師

師常云。快活快活。及臨終叫苦苦。閻羅老子來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子云。汝道當時是。如今是。院主無對。

寶曇曰。生時快活死時叫苦。不妨疑殺天下衲僧。而今要見者阿師。快活決定不是苦。苦決定不是快活。未透生死者不用置疑。

終南山雲際寺師祖禪師

師在南泉時問云。摩尼珠人不識。如來藏里親收得。如何是藏。泉云。與汝往來者是。師云。不往來者如何。泉云。不是藏。又云。如何是珠。泉召雲師祖。祖應諾。泉云。去。汝不會我語。師從此悟入。

寶曇曰。古人除病不除法。

【現代漢語翻譯】現代漢語譯本：在石火電光中產生的見解。如果把禪道佛法當作宗教，那就是沙彌童子的見解。完全不作這樣的見解，那麼究竟以什麼作為宗教呢？魯祖開堂說法，也只是為人東說西話。這是這種宗教嗎？朗州的青山，澧州的水，四海五湖都在皇家的教化之中。這是這種宗教嗎？崔顥題寫黃鶴樓，有空也去題寫一篇。這是這種宗教嗎？東家變成驢，西家變成馬。這是這種宗教嗎？一腳踢倒仰山（Yunshan，山名）。這是這種宗教嗎？只是各方都把他看作岑大蟲（Cen Dachong，人名）。這是這種宗教中的老煙鬼啊。他的文章色彩斑斕，眾獸都為之退避。我曾經遺憾他的出身狀況，不被世人所知，無法作為榜樣。老學究和有經驗的人只是欣賞他文章中蘊含的道理，光彩奪目。經論文詞沒有不通達的，中興南嶽（Nanyue，山名）的道統，大概就是這個人吧，大概就是這個人吧。

荊南白馬曇照禪師（Tan Zhao，人名）

禪師常常說：『快活啊快活。』等到臨終時卻叫苦說：『閻羅老子（Yanluo Laozi，佛教中的地獄之王）來抓我了。』院主問：『和尚您當時被節度使拋向水中，神色都不變。現在怎麼會這樣呢？』禪師舉起枕頭說：『你說當時是，還是現在是？』院主無言以對。

寶曇（Bao Tan，人名）說：活著的時候快活，死的時候叫苦，難免讓天下的僧人都疑惑。現在想要見到這位禪師，快活絕對不是苦，苦絕對不是快活。沒有徹悟生死的人不用懷疑。

終南山雲際寺師祖禪師（Shi Zu，人名）

禪師在南泉（Nanquan，地名）的時候問道：『摩尼珠（Mani Pearl，寶珠名）人不認識，如來藏（Tathagatagarbha，佛教術語，意為「如來之胎」）里親自收得。什麼是藏？』南泉說：『與你往來的是。』禪師說：『不往來的又是什麼？』南泉說：『不是藏。』又問：『什麼是珠？』南泉呼喚道：『師祖。』師祖應諾。南泉說：『去吧，你不會我的話。』禪師從此領悟。

寶曇說：古人治病不去除法。

【English Translation】 English version: The insight seen in a flash of lightning. If Chan (Zen Buddhism), the Dao (the Way), and the Buddha-dharma are taken as religion, then that is the insight of a Shami novice. If one does not take such a view at all, then what, after all, is taken as religion? When Patriarch Lu (Patriarch Lu, likely refers to a Zen master) opens the hall to preach, he is merely speaking east and west for people. Is this that religion? The green mountains of Langzhou (Langzhou, place name), the waters of Lizhou (Lizhou, place name), the four seas and five lakes are all within the Emperor's transformation. Is this that religion? Cui Hao (Cui Hao, a poet) inscribed the Yellow Crane Tower; take some free time to inscribe a poem as well. Is this that religion? The eastern family becomes a donkey, the western family becomes a horse. Is this that religion? Kicking over Yunshan (Yunshan, mountain name). Is this that religion? It is just that all quarters regard him as Cen Dachong (Cen Dachong, a person's name). He is an old opium addict in this religion. His literary talent is colorful, and all beasts retreat from him. I once regretted that the circumstances of his origin were not known to the world, so that he could not be a model. Old scholars and experienced people only admire the doctrine contained in his writings, which shines brightly. He is versed in all sutras, treatises, and literary expressions, and he revives the tradition of Nanyue (Nanyue, mountain name). Is it this person? Is it this person?

Chan Master Tan Zhao (Tan Zhao, person's name) of Baima Temple in Jingnan

The Master often said, 'Happy, happy.' But when he was dying, he cried out in pain, 'King Yama (Yanluo Laozi, the king of hell in Buddhism) is coming to take me!' The abbot asked, 'Venerable Master, when you were thrown into the water by the military governor, your expression did not change. Why are you like this now?' The Master raised his pillow and said, 'Do you say it was then, or is it now?' The abbot had no reply.

Bao Tan (Bao Tan, person's name) said: Being happy when alive and crying out in pain when dying inevitably causes all monks in the world to doubt. Now, if you want to see this Master, happiness is definitely not suffering, and suffering is definitely not happiness. Those who have not thoroughly understood life and death need not doubt.

Chan Master Shi Zu (Shi Zu, person's name) of Yunji Temple on Zhongnan Mountain

When the Master was at Nanquan (Nanquan, place name), he asked, 'The Mani pearl (Mani Pearl, a precious jewel) is not recognized by people, but it is personally received in the Tathagatagarbha (Tathagatagarbha, a Buddhist term meaning 'womb of the Tathagata'). What is the 'garbha'?' Nanquan said, 'That which comes and goes with you is.' The Master said, 'What is it that does not come and go?' Nanquan said, 'It is not the 'garbha'.' He also asked, 'What is the pearl?' Nanquan called out, 'Shi Zu.' Shi Zu responded. Nanquan said, 'Go, you do not understand my words.' From this, the Master attained enlightenment.

Bao Tan said: The ancients cured the disease but did not remove the Dharma.

是病為法之翳。故有師祖之問。法為病之藥。故有南泉之對。藥病俱遣則珠自現前。珠不自珠故借藏以明珠。藏不自藏故借珠以明藏。噫。這弄泥團手。笑殺永嘉大師。

鄧州香嚴下堂義端禪師

師示眾云。汝若欲相應恭恭。盡莫停留纖豪。直似太虛空。方有少分相應。無鎖無壁落。無形無心眼。又云。語是謗。默是誑。向上有事在。老僧口門窄。不能為汝說得。僧云。正因為什麼無事。師云。我不曾停留。又云。假饒重重剝得淨盡無停留。暫時施設。亦是方便接人。若是那邊事。無有是處。

寶曇曰。語默同上一路。今人不過以為非語非嘿。若作此解。豈免自誑哉。端公金剛圈自是難透。欲得易會。但一切淨盡恭恭。盡亦莫停留。直下似太虛空。虛空亦不立。這個謂之了卻今時。才說今時便有空劫又復人草去也。

趙州觀音院從諗禪師

師初謁南泉。值南泉偃息次。泉問。近離什處。師云。瑞像。泉云。還見瑞像么。師云。不見瑞像。即見臥如來。泉遂起。矍然問曰。你是有主沙彌。無主沙彌。師云。有主沙彌。泉云。主在什麼處。師云。仲冬嚴寒。伏惟和尚尊候起居萬福。南泉許其入室。一日問南泉如何是道。泉云。平常心是道。師曰。還可趣向否。泉曰。擬向即乖。師曰。不擬

【現代漢語翻譯】現代漢語譯本：疾病是遮蔽佛法的屏障，所以才有師祖提問。佛法是醫治疾病的良藥，所以才有南泉禪師的回答。藥物和疾病都被去除，自性的寶珠自然顯現。寶珠不是它自己成為寶珠，所以藉助寶藏來彰顯寶珠。寶藏不是它自己成為寶藏，所以藉助寶珠來彰顯寶藏。唉！這些玩弄泥團的人啊，真要笑死永嘉大師了。

鄧州香嚴義端禪師在禪堂開示說：『你們如果想要相應，就要恭敬至極，不要停留一絲一毫。要像太虛空一樣，才能有少許相應。沒有鎖，沒有墻壁阻擋，沒有形狀，沒有心眼。』又說：『說話是誹謗，沉默是欺騙，向上還有更重要的事。老僧我的口很窄，不能為你們說出來。』僧人問：『正因為什麼而無事呢？』義端禪師說：『我不曾停留。』又說：『假如重重剝得乾淨，沒有一絲停留，暫時施設，也是方便接引人。如果是那邊的事，就沒有這樣的說法。』

寶曇禪師說：『說話和沉默是同一條路。現在的人卻認為是非語非默。如果這樣理解，豈不是自欺欺人嗎？義端禪師的金剛圈本來就難以突破。想要容易領會，只要一切清凈恭敬至極，恭敬至極也不要停留，直接像太虛空一樣。虛空也不要立足。這叫做了卻今時。才說今時，便有了空劫，又落入草叢中去了。』

趙州觀音院從諗（cóng shěn）禪師

從諗禪師最初拜見南泉禪師，正趕上南泉禪師休息。南泉禪師問：『最近從哪裡來？』從諗禪師說：『瑞像。』南泉禪師問：『還見到瑞像了嗎？』從諗禪師說：『沒見到瑞像，只見到臥如來。』南泉禪師於是起身，驚異地問道：『你是有主的沙彌，還是無主的沙彌？』從諗禪師說：『有主的沙彌。』南泉禪師問：『主在什麼地方？』從諗禪師說：『仲冬嚴寒，弟子恭祝和尚尊候起居萬福。』南泉禪師允許他進入內室。一天，南泉禪師問從諗禪師：『如何是道？』南泉禪師說：『平常心是道。』從諗禪師說：『還可以趨向嗎？』南泉禪師說：『想要趨向就錯了。』從諗禪師說：『不想要趨向，』

【English Translation】 English version: Illness is the screen that obscures the Dharma, hence the question from the ancestral teacher. The Dharma is the medicine for illness, hence the response from Nanquan (Nanquan, a Zen master). When both medicine and illness are discarded, the pearl of self-nature naturally appears. The pearl does not become a pearl by itself, so it borrows the treasury to illuminate the pearl. The treasury does not become a treasury by itself, so it borrows the pearl to illuminate the treasury. Alas! These people who play with mud balls will be laughed at by Yongjia (Yongjia, a Zen master) Master.

Zen Master Yiduan (Yiduan, a Zen master) of Xiangyan (Xiangyan, a temple) in Dengzhou (Dengzhou, a place name) instructed the assembly, saying: 'If you wish to correspond, be extremely respectful, without lingering on the slightest bit. Only by being like the great void can you have a small portion of correspondence. There are no locks, no walls, no form, and no mental eyes.' He also said: 'Speaking is slander, silence is deception; there is something more important beyond these. This old monk's mouth is narrow and cannot speak it for you.' A monk asked: 'Precisely because of what is there nothing?' Zen Master Yiduan said: 'I have never lingered.' He also said: 'Even if you peel away everything cleanly without any lingering, temporary expedient measures are also a way to guide people. If it is about that side, there is no such thing.'

Zen Master Baotan (Baotan, a Zen master) said: 'Speaking and silence are on the same path. People today merely think of it as neither speaking nor silence. If you understand it this way, how can you avoid deceiving yourself? Zen Master Yiduan's Vajra circle is inherently difficult to penetrate. If you want to understand it easily, just be completely pure and extremely respectful, and do not linger even on extreme respect. Directly be like the great void. Do not even establish the void. This is called finishing the present moment. As soon as you speak of the present moment, there will be aeons of emptiness, and you will fall into the weeds again.'

Zen Master Congshen (Congshen, a Zen master) of Guanyin (Guanyin, Avalokitesvara) Monastery in Zhao Zhou (Zhao Zhou, a place name)

When Zen Master Congshen first visited Zen Master Nanquan, he happened to find Nanquan resting. Zen Master Nanquan asked: 'Where have you come from recently?' Zen Master Congshen said: 'Ruixiang (Ruixiang, a place name).' Zen Master Nanquan asked: 'Did you see the Ruixiang statue?' Zen Master Congshen said: 'I did not see the Ruixiang statue, I only saw the reclining Tathagata.' Zen Master Nanquan then got up and asked in surprise: 'Are you a novice monk with a master or a novice monk without a master?' Zen Master Congshen said: 'A novice monk with a master.' Zen Master Nanquan asked: 'Where is the master?' Zen Master Congshen said: 'In the severe cold of midwinter, I respectfully wish the abbot good health and well-being.' Zen Master Nanquan allowed him to enter the inner chamber. One day, Zen Master Nanquan asked Zen Master Congshen: 'What is the Dao?' Zen Master Nanquan said: 'Ordinary mind is the Dao.' Zen Master Congshen said: 'Can it be approached?' Zen Master Nanquan said: 'Wanting to approach is already wrong.' Zen Master Congshen said: 'Not wanting to approach,'

時如何知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若是真達。不疑之道猶如太虛。廓然虛豁豈可強是非邪。師于言下契悟。四顧躊躕兩目如電。問南泉云。知有底人向什麼處休歇。南泉云。山下作牛去。師云。謝指示。泉云。昨夜三更月到窗。師作火頭。一日閉卻門燒滿屋煙。叫救火救火。時大眾俱到。師云。道得即開門。眾皆無對。南泉將鎖于窗間過與師。師便開門。又到黃檗。檗見來便閉卻方丈門。師乃把火於法堂內。叫救火救火。黃檗開門捉住云。道道。師云。賊過後張弓。后住觀音院示眾云。此事的的。沒量大人出這裡不得。僧問。如何是祖師西來意。師云。庭前柏樹子。又問。狗子還有佛性也無。師云。無。又問。一切眾生皆有。因甚狗子卻無。師云。有。示眾云。諸方難見易識。我者里易見難識。又曰。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。又示眾云。如明珠在掌。胡來胡現。漢來漢現。老僧把一枝草為丈六金身用。把丈六金身為一枝草用。佛是煩惱。煩惱是佛。時有僧問。未審佛是誰家煩惱。師云。與一切人煩惱。僧云。如何免得。師云。用免作么。師路逢一婆子問。和尚住什麼處。師云。趙州東院西。婆子無語。師歸院問眾。合使那個西字。或言東西字。或言棲洎

【現代漢語翻譯】現代漢語譯本時如何知道那就是道呢？趙州問。南泉說：『道不屬於知，也不屬於不知。知是妄覺（錯誤的認知），不知是無記（一種麻木的狀態）。如果真正通達，對道的理解就像太虛空一樣，廣闊而空曠，怎麼可以用強加的是非來衡量呢？』趙州在南泉的言語下頓悟，四處張望，目光如電。他問南泉：『有真知灼見的人，最終會在哪裡安歇呢？』南泉說：『到山下做牛去吧。』趙州說：『謝謝您的指點。』南泉說：『昨夜三更時分，月光照到了窗戶。』趙州後來做了火頭僧。有一天，他關上門，在屋裡燒起濃煙，大叫『救火！救火！』當時大眾都趕來。趙州說：『說出道理就開門。』眾人都無言以對。南泉將鎖從窗戶間遞給趙州，趙州就開了門。趙州又去拜訪黃檗（禪師名）。黃檗見他來了，就關上方丈室的門。趙州於是拿著火把在法堂內大叫『救火！救火！』黃檗打開門抓住趙州說：『說！說！』趙州說：『賊走了才張弓。』後來，趙州住在觀音院，向大眾開示說：『這件事是真真切切的，無數的大人都無法從這裡出去。』有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正用意）？』趙州說：『庭前的柏樹子。』又問：『狗子還有佛性嗎？』趙州說：『沒有。』又問：『一切眾生都有佛性，為什麼狗子卻沒有呢？』趙州說：『有。』趙州向大眾開示說：『其他地方難以見到容易認識，我這裡容易見到難以認識。』又說：『金佛不能入爐冶煉，木佛不能經受火燒，泥佛不能經受水浸，真佛在你們心裡坐著。』又向大眾開示說：『就像明珠在手掌中，胡人來了就顯現胡人的樣子，漢人來了就顯現漢人的樣子。老僧我把一根草當作丈六金身（佛像）來用，把丈六金身當作一根草來用。佛就是煩惱，煩惱就是佛。』當時有僧人問：『不知道佛是誰家的煩惱？』趙州說：『與一切人煩惱。』僧人問：『如何才能免除煩惱？』趙州說：『用免除它做什麼？』趙州在路上遇到一位老婦人，老婦人問：『和尚住在哪裡？』趙州說：『趙州東院西。』老婦人無語。趙州回到院裡問大眾：『應該用哪個「西」字？』有人說是東西的「西」字，有人說是棲息的「棲」字。

【English Translation】 English version How does one know what is the Dao (the Way)?' Zhaozhou asked. Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is a state of indifference. If one truly understands, the understanding of the Dao is like the great void, vast and empty. How can it be measured by imposed rights and wrongs?' Zhaozhou had a sudden awakening under Nanquan's words, looked around, his eyes like lightning. He asked Nanquan, 'Where do people with true insight ultimately rest?' Nanquan said, 'Go to the foot of the mountain and become a cow.' Zhaozhou said, 'Thank you for your guidance.' Nanquan said, 'Last night, at the third watch, the moonlight reached the window.' Later, Zhaozhou became a cook monk. One day, he closed the door and started a fire in the room, shouting, 'Fire! Fire!' At that time, the crowd came. Zhaozhou said, 'Open the door if you can speak the truth.' Everyone was speechless. Nanquan passed the lock to Zhaozhou through the window, and Zhaozhou opened the door. Zhaozhou went to visit Huangbo (Zen master's name). When Huangbo saw him coming, he closed the door of his abbot's room. Zhaozhou then took a torch and shouted in the Dharma hall, 'Fire! Fire!' Huangbo opened the door, grabbed Zhaozhou, and said, 'Speak! Speak!' Zhaozhou said, 'Drawing the bow after the thief has gone.' Later, Zhaozhou lived in Guanyin (Avalokitesvara) Monastery and gave a public talk, saying, 'This matter is real, countless great people cannot get out of here.' A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' Zhaozhou said, 'The cypress tree in the courtyard.' He also asked, 'Does a dog have Buddha-nature?' Zhaozhou said, 'No.' He also asked, 'All sentient beings have Buddha-nature, why doesn't a dog have it?' Zhaozhou said, 'Yes.' Zhaozhou gave a public talk, saying, 'It is difficult to see and easy to recognize in other places, but it is easy to see and difficult to recognize here.' He also said, 'A golden Buddha cannot be melted in a furnace, a wooden Buddha cannot withstand fire, a clay Buddha cannot withstand water, the true Buddha sits within you.' He also gave a public talk, saying, 'Like a pearl in the palm of your hand, when a barbarian comes, it appears as a barbarian, when a Han (Chinese) comes, it appears as a Han. I, the old monk, use a blade of grass as a sixteen-foot golden body (Buddha statue), and use a sixteen-foot golden body as a blade of grass. Buddha is affliction, affliction is Buddha.' At that time, a monk asked, 'I don't know whose affliction the Buddha is?' Zhaozhou said, 'Affliction for everyone.' The monk asked, 'How can one avoid affliction?' Zhaozhou said, 'What's the use of avoiding it?' Zhaozhou met an old woman on the road, and the old woman asked, 'Where does the monk live?' Zhaozhou said, 'East of Zhaozhou East Monastery, west.' The old woman was speechless. Zhaozhou returned to the monastery and asked the monks, 'Which 'west' character should be used?' Some said the 'west' of east and west, some said the 'west' of dwelling.

字。師曰。汝總作得鹽鐵判官。僧曰。和尚為什麼恁么道。師曰。為汝總識字。僧問。如何是佛。師云。殿里底。僧云。殿里底豈不是泥龕塑像。師云。是。僧云。如何是佛。師云。殿里底。僧云。學人迷昧乞師指示。師云。吃粥了也未。僧云。吃粥了也。師云。洗缽盂去。其僧忽然省悟。師一日上堂云。才有是非。紛然失心。還有答話分也無。洛浦在眾扣齒。云居云。何必。師云。今日大有人喪身失命。又曰。未有世界早有此性。世界壞時此性不壞。一日真定師。王攜諸子入院坐而問曰。大王會么。王云。不會。師云。自小持齋身已老。見人無力下禪床。王尤嘉禮重。翌日令客將傳語。師下禪床受之。少間侍者問云。和尚見大王來不下禪床。今日將軍來為什麼卻下禪床。師曰。非汝所知。第一等人來禪床上接。中等人來下禪床接。末等人來三門外接。師寄拂子與大王。若問何處得來。但道老僧平日用不盡者。

寶曇曰。東山五祖曰。趙州禪只在口唇皮子上。正如世人嬉笑怒罵。不涉思惟。爾一句來。我一句去。大抵皆習氣也。故菩薩有菩提心習氛。趙州古佛也有勝義諦習氣。此勝義諦中有五不可到。方作沙彌時對南泉瑞像之問。便能獅子咬人。是謂種勝。是一不可到。求道之切。師資發機。如圓音所流。與如

【現代漢語翻譯】現代漢語譯本：僧人說：『我總能寫字。』趙州禪師說：『你總能當個鹽鐵判官。』僧人問：『和尚為什麼這麼說？』趙州禪師說：『因為你總能寫字。』僧人問：『什麼是佛？』趙州禪師說：『殿里的那個。』僧人說：『殿里的那個豈不是泥塑像？』趙州禪師說：『是。』僧人問：『如何是佛？』趙州禪師說：『殿里的那個。』僧人說：『學人愚昧，乞求師父指示。』趙州禪師說：『吃粥了嗎？』僧人說：『吃粥了。』趙州禪師說：『洗缽盂去。』那僧人忽然醒悟。趙州禪師一日上堂說：『才有了是非，就紛亂失心。還有答話的份嗎？』洛浦在眾人中叩齒。云居說：『何必呢？』趙州禪師說：『今天大有人喪身失命。』又說：『未有世界早有此性，世界壞時此性不壞。』一日，真定師王帶著兒子們入院，坐下問道：『大王會么？』王說：『不會。』趙州禪師說：『自小持齋身已老，見人無力下禪床。』王更加嘉許禮敬。第二天，命令客人傳話。趙州禪師下禪床接受。一會兒，侍者問：『和尚見大王來不下禪床，今天將軍來為什麼卻下禪床？』趙州禪師說：『非你所知。第一等人來禪床上接，中等人來下禪床接，末等人來三門外接。』趙州禪師寄拂子給大王，如果問從哪裡得來，就說老僧平日用不盡的。

寶曇說，東山五祖說，趙州禪只在口唇皮子上，正如世人嬉笑怒罵，不涉思惟。你一句來，我一句去，大抵都是習氣。故菩薩有菩提心習氛，趙州古佛也有勝義諦習氣。此勝義諦中有五不可到。方作沙彌時對南泉（Nanquan，人名）瑞像之問，便能獅子咬人，是謂種勝，是一不可到。求道之切，師資發機，如圓音所流，與如

【English Translation】 English version: A monk said, 'I can generally write characters.' Master Zhao Zhou (Zhao Zhou, a Chan master) said, 'You can generally be a salt and iron judge.' The monk asked, 'Why does the master say that?' Master Zhao Zhou said, 'Because you can generally write characters.' The monk asked, 'What is Buddha?' Master Zhao Zhou said, 'The one in the hall.' The monk said, 'Isn't the one in the hall a clay statue?' Master Zhao Zhou said, 'Yes.' The monk asked, 'What is Buddha?' Master Zhao Zhou said, 'The one in the hall.' The monk said, 'This student is ignorant, I beg the master to instruct me.' Master Zhao Zhou said, 'Have you eaten porridge yet?' The monk said, 'I have eaten porridge.' Master Zhao Zhou said, 'Go wash your bowl.' The monk suddenly awakened. One day, Master Zhao Zhou ascended the hall and said, 'As soon as there is right and wrong, the mind is confused and lost. Is there still a share in answering?' Luo Pu (Luo Pu, a person's name) knocked his teeth in the crowd. Yun Ju (Yun Ju, a person's name) said, 'Why bother?' Master Zhao Zhou said, 'Today, many people lose their lives.' He also said, 'Before there was a world, there was already this nature. When the world is destroyed, this nature is not destroyed.' One day, Master Zhen Ding (Zhen Ding, a person's name), King Wang (King Wang, a king's name) brought his sons into the monastery, sat down and asked, 'Does the Great King understand?' The King said, 'I don't understand.' Master Zhao Zhou said, 'Since childhood, I have been holding fast to the precepts, and my body is old. I have no strength to get off the meditation bed when I see people.' The King praised and respected him even more. The next day, he ordered a guest to convey a message. Master Zhao Zhou got off the meditation bed to receive it. After a while, the attendant asked, 'Master, you didn't get off the meditation bed when you saw the Great King coming, but why did you get off the meditation bed when the general came today?' Master Zhao Zhou said, 'It's not something you know. I receive the first-class people on the meditation bed, the middle-class people off the meditation bed, and the last-class people outside the three gates.' Master Zhao Zhou sent a whisk to the Great King. If he asks where it came from, just say that the old monk can't use it up on weekdays.

Bao Tan (Bao Tan, a person's name) said that the Fifth Patriarch of Dongshan (Dongshan, a place name) said that Zhao Zhou's Chan is only on the skin of the lips, just like people's laughter, scolding, and anger, without involving thought. You say a sentence, I say a sentence, mostly they are habits. Therefore, Bodhisattvas have the habit of Bodhi mind, and the ancient Buddha Zhao Zhou also has the habit of ultimate truth. There are five things that cannot be reached in this ultimate truth. When he was a novice monk, he was able to bite people like a lion when he answered Nan Quan's question about the auspicious image. This is called seed victory, which is one thing that cannot be reached. The eagerness to seek the Tao, the teacher and student initiate the opportunity, like the flow of round sound, and like

來在時比丘得道無異。是謂根勝。是二不可到。大事既辦。無爾佛祖。孰為王老師四顧躊躕兩目如電。是謂機勝。是三不可到。平居垂示則有曰此事的的。沒量大人出這裡不得。至庭前柏樹子。又曰諸方難見易識。我這裡易見難識。又曰金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。至佛即是煩惱。煩惱即是佛。又曰未有世界早有此性。世界壞時此性不壞。皆烹佛烹祖之手也。又有機緣如古澗寒泉。鎮州出大蘿蔔。狗子無佛性。喫茶去。洗缽盂。話皆煅生煅死之手也。是謂道勝。是四不可到。不下禪床而接趙王。是謂德勝。是五不可到。此五不可到。古今所未有也。佛法全盛之旦篤生斯人。後世寢衰。其塵垢秕糠將猶陶鑄佛祖。況親見此老而與之同時也。所獲詎可量哉。

衢州子湖巖利蹤禪師

師一日上堂云。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命也。僧問。如何是子湖一隻狗。師曰。嗥嗥。臨濟下有二僧到參。方揭簾。師曰。看狗。二僧回顧。師歸方丈。師與勝光和尚鋤園。師驀按钁頭回視勝光云。事即不無。擬心即差。光乃禮拜。擬問。師與一蹋便歸院。有一尼到參。師云。汝莫是劉鐵磨不。尼曰。不敢。師曰。左轉右轉。尼曰。和尚莫顛倒。師便打。師一日于中夜

【現代漢語翻譯】現代漢語譯本：當比丘到來時，證得的道與佛無異。這叫做根勝。這是第一種不可企及之處。大事已經辦完，沒有爾佛祖之分。是誰像王老師那樣四處張望，兩眼如電？這叫做機勝。這是第二種不可企及之處。平時開示時說：『這件事是真實的，沒量大人也無法超出這裡。』說到庭前的柏樹子，又說：『各處難見而容易認識，我這裡容易見到卻難以認識。』又說：『金佛不能入爐，木佛不能入火，泥佛不能入水，真佛在心裡坐。』說到佛即是煩惱，煩惱即是佛。又說：『未有世界之前早有此性，世界壞滅時此性不壞。』這些都是烹佛烹祖的手法啊。又有如古澗寒泉、鎮州出大蘿蔔、狗子無佛性、喫茶去、洗缽盂之類的機緣，這些話都是鍛鍊生死的手法啊。這叫做道勝。這是第三種不可企及之處。不下禪床而接見趙王，這叫做德勝。這是第四種不可企及之處。這五種不可企及之處，是古今都沒有的。佛法全盛的時代誕生了這樣的人，後世佛法衰落，那些塵垢秕糠之輩尚且能陶鑄佛祖，更何況是親眼見到這位老和尚並與他同時代的人呢？所獲得的又怎麼可以衡量呢？

衢州子湖巖利蹤禪師

禪師一日上堂說：『子湖有一隻狗，上取人頭，中取人心，下取人足。想要思量討論就會喪身失命。』有僧人問：『什麼是子湖的一隻狗？』禪師說：『嗥嗥。』臨濟宗有兩個僧人來參拜，剛揭開簾子，禪師就說：『看狗！』兩個僧人回頭看，禪師就回到方丈。禪師與勝光和尚一起鋤園，禪師突然按住鋤頭回頭看著勝光說：『事即不無，擬心即差。』勝光於是禮拜。想要發問，禪師一腳踢過去就回院了。有一個尼姑來參拜，禪師說：『你莫非是劉鐵磨？』尼姑說：『不敢。』禪師說：『左轉右轉。』尼姑說：『和尚莫顛倒。』禪師就打她。禪師一日于中夜

【English Translation】 English version: When a Bhiksu arrives, the enlightenment attained is no different from that of the Buddha. This is called Root Supremacy (根勝). This is the first unattainable aspect. The great matter has been accomplished, there is no distinction between 'you Buddha' and 'me Buddha'. Who is it that looks around like Teacher Wang, with eyes like lightning? This is called Opportunity Supremacy (機勝). This is the second unattainable aspect. In ordinary teachings, it is said: 'This matter is real, even a measureless great person cannot go beyond this.' Speaking of the cypress tree in front of the courtyard, it is also said: 'It is difficult to see and easy to recognize elsewhere, here it is easy to see but difficult to recognize.' It is also said: 'A golden Buddha cannot pass through the furnace, a wooden Buddha cannot pass through the fire, a clay Buddha cannot pass through the water, the true Buddha sits within.' Speaking of Buddha being afflictions, and afflictions being Buddha. It is also said: 'Before there was a world, this nature existed, when the world is destroyed, this nature is not destroyed.' These are all the methods of cooking Buddhas and cooking Patriarchs. There are also opportunities such as the cold spring in an ancient ravine, the great turnips from Zhenzhou, a dog having no Buddha-nature, 'go drink tea', 'wash your bowl', these words are all methods of forging life and death. This is called Path Supremacy (道勝). This is the third unattainable aspect. Receiving King Zhao without descending from the Zen bed, this is called Virtue Supremacy (德勝). This is the fourth unattainable aspect. These five unattainable aspects have never existed in the past or present. In the flourishing age of Buddhism, such a person was born. In later generations, when Buddhism declines, even those with dust and chaff can still mold Buddhas and Patriarchs, how much more so for those who have personally seen this old monk and lived in the same era as him? How can what is gained be measured?

Zen Master Lizong of Zihu Rock, Quzhou

One day, the Master ascended the hall and said: 'Zihu has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's feet below. To deliberate is to lose one's life.' A monk asked: 'What is the dog of Zihu?' The Master said: 'Woof woof.' Two monks from the Linji lineage came to visit. Just as they lifted the curtain, the Master said: 'Look at the dog!' The two monks looked back, and the Master returned to his room. The Master and the monk Shengguang were hoeing the garden. The Master suddenly pressed on the hoe and looked back at Shengguang and said: 'The matter is not without, but to contemplate is to err.' Shengguang then bowed. Wanting to ask a question, the Master kicked him and returned to the monastery. A nun came to visit. The Master said: 'Are you Liu Tiemo?' The nun said: 'I dare not.' The Master said: 'Turn left, turn right.' The nun said: 'Venerable, don't be upside down.' The Master then hit her. One day, in the middle of the night, the Master

叫有賊。眾皆驚走。師到僧堂后架把住一僧叫云。維那捉得也。捉得也。僧曰。不是某甲。師曰。是即是。只是汝不肯承當。師有偈曰。三十年來住子湖。二時粥飯氣力粗。每日上山三五轉。問汝時人會也無。

寶曇曰。東山五祖之門有南堂元靜師者。遍參諸方無不投契。聞五祖門風峭峙。欲一過之。遂經三年一日下語。至子湖看狗處。語稍遲鈍。祖即戾轉麵皮曰不是不是。良久曰。向子湖看狗處下得一轉語。令子湖無唾咽。老僧口乾便是。你了當也。大抵子湖殺人狗也。東山活人獅子也。聞子湖之狗已為膽喪。不知聞東山師子其將如何。莫年與勝光劉鐵磨輩葛藤。不知是時此狗何在。

宣州刺史陸亙大夫

大夫見南泉乃問曰。肇法師也甚奇怪。解道天地與我同根。萬物與我一體。南泉指庭前花召之曰。大夫。時人見者一株花。如夢相似。大夫罔措。後到問曰。古人瓶中養一鵝。鵝漸漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。南泉召曰。大夫。陸應諾。南曰。出也。從此開解。即禮謝。洎南泉入寂。院主問曰。大夫何不哭先師。陸曰。院主道得即哭。院主無對。

寶曇曰。謂三聖人之道一也。是未出古今性理之域。盡卻性理。乃可造吾佛祖之宮。佛祖雖曰同宮。其實各

【現代漢語翻譯】現代漢語譯本：叫有賊。眾人都驚慌逃走。趙州禪師到僧堂后，抓住一個僧人，喊道：『維那（寺院中負責僧眾事務的僧官），抓到賊了！抓到賊了！』僧人說：『不是我。』趙州禪師說：『就是你，只是你不肯承認。』趙州禪師有一首偈（佛教詩歌）說：『三十年來住在子湖，每天吃兩頓粥飯，氣力很足。每天上山三五趟，問你們現在的人，明白了嗎？』寶曇禪師說：『東山五祖（指弘忍大師）門下有一位南堂元靜禪師，遍參各方，沒有不投機的。聽說五祖門風峻峭，想去拜訪一次。於是過了三年，有一天說了句話。到了子湖看狗的地方，話說得稍微遲鈍了。五祖立刻變了臉色說，『不是，不是。』過了很久說：『向子湖看狗的地方說出一句轉語，讓子湖沒有唾咽。老僧口乾就是。你瞭解了嗎？』大抵子湖是殺人的狗，東山是活人的獅子。聽說子湖的狗已經嚇破了膽，不知道聽到東山的獅子會怎麼樣。不要和勝光、劉鐵磨這些人糾纏。不知道這時這隻狗在哪裡。』宣州刺史陸亙大夫陸亙大夫拜見南泉禪師，問道：『肇法師（僧肇）也甚是奇怪，竟然說天地與我同根，萬物與我一體。』南泉禪師指著庭前的花，招呼他說：『大夫。』陸亙大夫應聲。南泉禪師說：『世人看到的只是一株花，如同夢境一般。』陸亙大夫茫然不知所措。後來陸亙大夫問道：『古人瓶中養了一隻鵝，鵝漸漸長大，出不了瓶子。現在既不能毀壞瓶子，又不能損傷鵝，和尚您怎麼才能讓鵝出來？』南泉禪師喊道：『大夫。』陸亙大夫應聲。南泉禪師說：『出來了。』陸亙大夫從此開悟，立刻禮拜感謝。等到南泉禪師圓寂，院主問道：『大夫為什麼不哭先師？』陸亙大夫說：『院主說得出來我就哭。』院主無言以對。寶曇禪師說：『認為三聖人的道是一樣的，這是還沒有超出古今性理的範圍。完全捨棄性理，才可以進入我們佛祖的殿堂。佛祖雖然說是同一個殿堂，其實各有不同。』

【English Translation】 English version: Someone shouted, 'There's a thief!' Everyone was frightened and ran away. Zen Master Zhaozhou went to the back of the monks' hall, grabbed a monk, and shouted, 'The director (Vina, the monastic officer in charge of the affairs of the Sangha), I've caught the thief! I've caught the thief!' The monk said, 'It wasn't me.' Zen Master Zhaozhou said, 'It is you, you just won't admit it.' Zen Master Zhaozhou had a verse (Buddhist poem) that said: 'For thirty years I've lived at Zihu, eating two meals of congee a day, with plenty of strength. Every day I go up the mountain three or five times. I ask you people of today, do you understand?' Zen Master Baotan said: 'Under the Fifth Patriarch of Dongshan (referring to Great Master Hongren) was Zen Master Nantang Yuanjing, who visited various places and found rapport everywhere. Hearing that the style of the Fifth Patriarch was stern, he wanted to visit him once. So after three years, one day he spoke a phrase. When he arrived at the place in Zihu where the dog was watched, his words were slightly hesitant. The Fifth Patriarch immediately changed his expression and said, 'No, no.' After a long time, he said: 'To utter a turning phrase at the place in Zihu where the dog is watched, so that Zihu has no saliva to swallow. The old monk's mouth is dry. Do you understand?' Generally speaking, the dog of Zihu is a man-killer, and the lion of Dongshan is a life-giver. Having heard that the dog of Zihu has already lost its courage, I don't know what will happen when it hears the lion of Dongshan. Don't get entangled with people like Shengguang and Liu Tiemo. I wonder where this dog is at this time.' Prefect Lu Geng of Xuanzhou Prefect Lu Geng met Zen Master Nanquan and asked, 'Master Zhao (Sengzhao) is also very strange, actually saying that heaven and earth share the same root with me, and all things are one body with me.' Zen Master Nanquan pointed to the flowers in the courtyard and called out to him, 'Prefect.' Prefect Lu Geng responded. Zen Master Nanquan said, 'What people see is just a flower, like a dream.' Prefect Lu Geng was at a loss. Later, Prefect Lu Geng asked, 'An ancient person raised a goose in a bottle, and the goose gradually grew bigger and could not get out of the bottle. Now, without destroying the bottle or harming the goose, how can the monk get the goose out?' Zen Master Nanquan called out, 'Prefect.' Prefect Lu Geng responded. Zen Master Nanquan said, 'It's out.' Prefect Lu Geng was enlightened from this and immediately bowed in gratitude. When Zen Master Nanquan passed away, the abbot asked, 'Why doesn't the Prefect weep for the late teacher?' Prefect Lu Geng said, 'If the abbot can say it, then I will weep.' The abbot was speechless. Zen Master Baotan said: 'To think that the paths of the three sages are the same is to have not yet gone beyond the realm of the principles of nature of the past and present. Only by completely abandoning the principles of nature can one enter the palace of our Buddhas and Patriarchs. Although it is said that the Buddhas and Patriarchs share the same palace, in reality they are each different.'

夢。莊周之言曰。天地與我並生。萬物與我為一。是得老聃之道。僧肇聖師也。著書曰。天地與我同根。萬物與我一體。雖取周語而能造極。躐週數等矣。陸亙儒者。于肇公之言若有省焉。一日謂泉曰。肇法師也甚奇怪。解道天地與我同根。萬物與我一體。愚謂非肇公奇怪。寔亙之奇怪。使世若無祖師。則三聖人之道如是而止。三家之見如是而極。賴吾南泉裂開面門。放出三目。指庭前花謂陸亙曰。大夫。時人見此一株花。如夢相似。須是此老野狐精也。三人之見。譬如椽燭。南泉猶一豆之火也。得此火然後三人之見一點俱明。自是南泉如白日之青天不較矣。瓶鵝之問。豈非最後見王老師者歟。

池州甘贄行者

行者一日入南泉設齋。黃檗為首座。行者請施財。座曰。財法二施等無差別。甘贄曰。恁么道。爭消得某甲䞋。便將出去。須臾復入曰。請施財。座曰。財法二施等無差別。甘乃行䞋。又一日入寺設粥。仍請南泉唸誦。泉乃白椎曰。請大眾為貍奴白牯。念摩訶般若波羅密多。甘拂袖便出。南泉粥后問典座。行者在甚麼處。座曰。當時便去也。泉便打破鍋子。雪峰和尚來。甘閉門召云。請和尚入。雪峰隔籬掉衲衣過去。甘開門便禮拜。有住庵僧緣化什物。甘曰。有一問。若道得即施。乃書心字問。是

【現代漢語翻譯】現代漢語譯本夢。莊周（莊子，名周）曾說：『天地與我一同產生，萬物與我合為一體。』這便是領悟了老聃（老子，姓李名耳）的道。僧肇（東晉高僧）聖師也著書說：『天地與我同根，萬物與我一體。』雖然採用了莊周的話，卻能達到極致，超越了莊周的層次。陸亙（唐代儒生）這位儒者，對僧肇公的話似乎有所領悟。一天，他對南泉（南泉普愿禪師）說：『肇法師真是奇怪，解釋說道天地與我同根，萬物與我一體。』我認為奇怪的不是肇公，而是陸亙你啊。如果世上沒有祖師，那麼三聖人（指孔子等）的道也就到此為止了，三家（儒釋道）的見解也就到此為止了。幸虧有我南泉裂開你的面門，放出三隻眼睛。』他指著庭前的花對陸亙說：『大夫，世人看見這株花，就像在做夢一樣。』必須說這老傢伙是個野狐精啊。三人（指陸亙、僧肇、南泉）的見解，好比椽子上的蠟燭，南泉就像一豆燈火。得到這燈火后，三人的見解才能一點點地明亮起來。從此以後，南泉就像白日下的青天一樣，沒有什麼可以比較的了。』瓶鵝的問答，難道不是最後見到王老師（王敬初）的人嗎？

池州甘贄行者（在家修行的佛教徒）

行者一天來到南泉寺設齋供僧，黃檗（黃檗希運禪師）擔任首座。行者請求佈施財物。黃檗說：『財施和法施，在本質上沒有差別。』甘贄說：『如果這樣說，怎麼能消耗掉我的財物呢？』便將財物拿了出去。過了一會兒又進來，說：『請佈施財物。』黃檗說：『財施和法施，在本質上沒有差別。』甘贄於是就走了。又有一天，他到寺里設粥供僧，仍然請南泉唸誦。南泉於是敲椎說：『請大眾為貍奴（貓）和白牯（白牛）唸誦摩訶般若波羅蜜多（偉大的智慧到達彼岸）。』甘贄拂袖便出。南泉粥后問典座（寺院主管）說：『行者在哪裡？』典座說：『當時就走了。』南泉便打破了鍋子。雪峰和尚（雪峰義存禪師）來的時候，甘贄關上門召喚說：『請和尚進來。』雪峰隔著籬笆將衲衣（僧衣）抖了過去。甘贄開門便禮拜。有住在庵里的僧人來化緣什物，甘贄說：『我有一個問題，如果能答得上來就佈施。』於是寫了一個『心』字來問：『這是什麼？』

【English Translation】 English version Dream. Zhuang Zhou (Zhuangzi, personal name Zhou) said: 'Heaven and earth were born together with me, and all things are one with me.' This is to have attained the Dao of Lao Dan (Laozi, surname Li, personal name Er). The Venerable Master Seng Zhao (eminent monk of the Eastern Jin Dynasty) also wrote: 'Heaven and earth share the same root with me, and all things are one body with me.' Although he borrowed Zhuang Zhou's words, he was able to reach the ultimate, surpassing Zhuang Zhou's level. Lu Xuan (a Confucian scholar of the Tang Dynasty), a Confucian scholar, seemed to have some understanding of Seng Zhao's words. One day, he said to Nanquan (Zen Master Nanquan Puyuan): 'Dharma Master Zhao is truly strange, explaining that heaven and earth share the same root with me, and all things are one body with me.' I think it is not Zhao Gong who is strange, but you, Lu Xuan, who are strange. If there were no patriarchs in the world, then the Dao of the three sages (referring to Confucius, etc.) would end here, and the views of the three schools (Confucianism, Buddhism, and Taoism) would reach their limit here. Fortunately, I, Nanquan, split open your face and released three eyes.' He pointed to the flowers in front of the courtyard and said to Lu Xuan: 'Dafu (official title), people see this flower as if they are dreaming.' It must be said that this old fellow is a wild fox spirit. The views of the three people (referring to Lu Xuan, Seng Zhao, and Nanquan) are like candles on rafters, and Nanquan is like a bean of fire. Only by obtaining this fire can the views of the three people be illuminated little by little. From then on, Nanquan is like the blue sky in broad daylight, and there is nothing to compare with it.' The question of the bottle and the goose, isn't it the last person to see Teacher Wang (Wang Jingchu)?

Layman Gan Zhi of Chizhou

One day, the layman came to Nanquan Temple to offer a vegetarian feast to the monks, and Huangbo (Zen Master Huangbo Xiyun) was the head seat. The layman requested to give alms. Huangbo said: 'There is no difference in essence between giving wealth and giving Dharma.' Gan Zhi said: 'If that's the case, how can my wealth be consumed?' Then he took the wealth away. After a while, he came back and said: 'Please give alms.' Huangbo said: 'There is no difference in essence between giving wealth and giving Dharma.' So Gan Zhi left. One day, he came to the temple to offer porridge to the monks, and still asked Nanquan to chant. So Nanquan struck the gavel and said: 'Please everyone chant Maha Prajna Paramita (great wisdom reaching the other shore) for the Li Nu (cat) and Bai Gu (white cow).' Gan Zhi flicked his sleeves and left. After the porridge, Nanquan asked the director (temple manager): 'Where is the layman?' The director said: 'He left at that time.' Nanquan then broke the pot. When Zen Master Xuefeng (Zen Master Xuefeng Yicun) came, Gan Zhi closed the door and summoned: 'Please come in, Venerable.' Xuefeng shook his kasaya (monk's robe) over the fence. Gan Zhi opened the door and bowed. A monk living in the hermitage came to beg for alms, and Gan Zhi said: 'I have a question, if you can answer it, I will give alms.' So he wrote the word 'heart' and asked: 'What is this?'

什麼字。曰。心字。又問妻。甚麼字。妻曰。心字。甘曰。某甲山妻亦合住庵。其僧無對。甘亦無施。又問一僧。甚麼處來。曰。溈山來。甘曰。曾有僧問溈山如何是西來意。溈山舉拂子。上座作么生會溈山意。曰。借事明心。附物顯理。甘曰。且歸溈山去好。

寶曇曰。甘贄龐翁。季孟間人也。贄簡而峻。翁辯而富。觀其禮拜王老師。則又烈如龐翁。暨南泉打破粥鍋。大似賊過後張弓也。閉門而召雪嶺。是用定龍蛇擒虎兕之機。不是雪峰幾遭其手。龍象蹴蹋。非驢所堪。其斯人之謂歟。

永泰靈湍禪師嗣法

五臺山秘魔巖和尚

師常持一木叉。每見僧來禮拜即叉卻頸曰。那個魔魅教汝出家。那個魔魅教汝行腳。道得也叉下死。道不得也叉下死。速道速道。學徒鮮有對得者。一日霍山通和尚相訪。才見便攛入懷裡。師拊通背三下。通起拍手曰。師兄三千里外賺我來。三千里外賺我來。便回。

湖州祇林和尚

師每叱文殊普賢皆為精魅。手持木劍自謂降魔。才見僧來參便曰。魔來也。魔來也。以木劍亂揮。歸方丈。如是十二年。後置劍無言。僧問。十二年前為甚麼降魔。師曰。賊不打貧兒家。十二年後為甚麼不降魔。師曰。賊不打貧兒家。

寶曇曰。秘魔祇林昆弟也。見荊

【現代漢語翻譯】現代漢語譯本有人問甘贄（人名）：『這是什麼字？』甘贄回答：『心字。』又問他的妻子：『這是什麼字？』妻子也回答：『心字。』甘贄說：『我的妻子也應該住在庵里修行了。』那個僧人無言以對。甘贄也沒有佈施。他又問一個僧人：『從哪裡來？』僧人回答：『從溈山（地名）來。』甘贄說：『曾經有僧人問溈山（溈山靈佑禪師）什麼是西來意（禪宗用語，指達摩祖師從西天來到中國的目的）？溈山舉起拂子（禪宗法器）。上座（對僧人的尊稱）你如何理解溈山的意思？』僧人回答：『借事明心，附物顯理。』甘贄說：『你還是回溈山去吧。』

寶曇（人名）說：甘贄和龐翁（龐蘊，唐代著名居士）是同一時代的人。甘贄簡潔而嚴峻，龐翁善辯而富有。看他禮拜王老師（人名），就如同龐翁一樣剛烈。至於南泉（南泉普愿禪師）打破粥鍋，很像賊人過後才張弓搭箭。閉門而召雪嶺（雪峰義存禪師），是用定龍蛇、擒虎兕的機鋒。不是雪峰幾次遭他的手段。龍象（比喻有力量的人）的蹴蹋，不是驢子所能承受的。說的就是這種人吧。

永泰靈湍禪師嗣法

五臺山秘魔巖和尚

這位禪師常常拿著一個木叉（一種刑具）。每次見到僧人來禮拜，就用木叉叉住僧人的脖子說：『哪個魔魅教你出家？哪個魔魅教你行腳（雲遊參訪）？說得出來就叉下死，說不出來也叉下死。快說快說！』學徒很少有能回答得上的。有一天，霍山通和尚來拜訪，剛一見面就被秘魔巖和尚抱入懷裡。秘魔巖和尚拍了霍山通和尚的背三下。霍山通和尚起身拍手說：『師兄三千里外騙我來，三千里外騙我來！』然後就回去了。

湖州祇林和尚

這位禪師常常斥責文殊（文殊菩薩）、普賢（普賢菩薩）都是精魅。手持木劍，自稱降魔。每次見到僧人來參拜，就說：『魔來了！魔來了！』用木劍亂揮，然後回到方丈。這樣持續了十二年。後來放下木劍，不再說話。有僧人問：『十二年前為什麼要降魔？』禪師說：『賊不打貧兒家。』十二年後為什麼不降魔了？』禪師說：『賊不打貧兒家。』

寶曇說：秘魔和祇林是兄弟。

【English Translation】 English version Someone asked Gan Zhi (a person's name), 'What character is this?' Gan Zhi replied, 'The character for 'heart'.' He then asked his wife, 'What character is this?' His wife also replied, 'The character for 'heart'.' Gan Zhi said, 'My wife should also live in a nunnery to cultivate.' The monk was speechless. Gan Zhi also made no offering. He then asked a monk, 'Where do you come from?' The monk replied, 'From Weishan (a place name).' Gan Zhi said, 'Once a monk asked Weishan (Zen Master Lingyou of Weishan), 'What is the meaning of the coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China from India)?' Weishan raised his whisk (a Zen implement). How do you, venerable monk, understand Weishan's meaning?' The monk replied, 'Using events to illuminate the mind, relying on things to reveal the principle.' Gan Zhi said, 'You should go back to Weishan.'

Bao Tan (a person's name) said: Gan Zhi and Layman Pang (Pang Yun, a famous layman of the Tang Dynasty) were contemporaries. Gan Zhi was concise and stern, while Layman Pang was eloquent and wealthy. Seeing him bow to Teacher Wang (a person's name), he was as ardent as Layman Pang. As for Nanquan (Zen Master Nanquan Puyuan) breaking the rice pot, it was like drawing the bow after the thief had left. Closing the door and summoning Xueling (Zen Master Xuefeng Yicun) was using the opportunity to subdue dragons and snakes, and capture tigers and rhinoceroses. If Xuefeng hadn't suffered his methods several times, the trampling of dragons and elephants (a metaphor for powerful people) would not have been something a donkey could bear. This is what he was talking about.

Zen Master Lingtuan of Yongtai inherited the Dharma.

Venerable Master of Secret Demon Cliff on Mount Wutai

This Zen master often held a wooden fork (a type of instrument of torture). Whenever he saw a monk come to bow, he would fork the monk's neck and say, 'Which demon taught you to leave home? Which demon taught you to travel on foot (wandering pilgrimage)? If you can say it, you will die under the fork; if you can't say it, you will also die under the fork. Speak quickly! Speak quickly!' Few disciples could answer. One day, Venerable Tong of Huoshan came to visit, and as soon as they met, he was embraced by the Venerable Master of Secret Demon Cliff. The Venerable Master of Secret Demon Cliff patted Venerable Tong of Huoshan's back three times. Venerable Tong of Huoshan got up, clapped his hands, and said, 'Senior brother, you tricked me into coming three thousand miles away, you tricked me into coming three thousand miles away!' Then he left.

Venerable Master of Qilin Monastery in Huzhou

This Zen master often scolded Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) as demons. He held a wooden sword and claimed to be subduing demons. Whenever he saw a monk come to visit, he would say, 'The demon is coming! The demon is coming!' He would wave the wooden sword wildly and then return to his abbot's room. This continued for twelve years. Later, he put down the wooden sword and stopped speaking. A monk asked, 'Why did you subdue demons twelve years ago?' The Zen master said, 'Thieves don't rob poor people's houses.' Why don't you subdue demons after twelve years?' The Zen master said, 'Thieves don't rob poor people's houses.'

Bao Tan said: Secret Demon and Qilin are brothers.

州老湍。湍見馬大師。大師出弟子一百三十九人。名字皆見於書。而機緣可考者七十五人而已。湍無機緣。有二子為機緣。以二子機緣則湍無佛法知見。可知二老不負其師。豈忍負學者也。

幽州盤山寶積禪師嗣法

鎮州普化和尚

師事盤山。授以真訣而佯狂。出言無度。乃于城市蒙間唯振一鐸曰。明頭來明頭打。暗頭來暗頭打。四方八面來旋風打。虛空來連架打。一日臨濟令僧捉住曰。總不恁么來時如何。師托開曰。來日大悲院裡有齋。僧回舉似臨濟。濟曰。我從來疑著者漢。自是凡見人無高下。皆振鐸一聲。時號為普化。或將鐸就人耳邊振之。或拊其背。有回顧者即展手曰。乞我一文錢。非時遇食亦吃嘗。莫入臨濟院吃生菜。濟曰。這漢大似一頭驢。師便作驢鳴。濟謂直歲曰。細抹草料著。師曰。少室不識金陵。又再來曰。臨濟一隻眼。到處為人開。師見馬步使出喝道。師亦喝道。作相撲勢。馬步使令人打五棒。師曰。似即似。是即不是。師嘗于阛阓間搖鐸而唱。覓個去處不可得。時道吾遇之。把住問曰。汝擬去甚麼處。師曰。汝從甚麼處來。吾無語。師掣手便去。臨濟一日與河陽木塔二長老在僧堂前坐。正說其每日在街市掣風顛。知他是凡是聖。師忽入來。濟便問。汝是凡是聖。師曰。汝道

【現代漢語翻譯】現代漢語譯本州老湍（人名）。湍（人名）拜見馬大師（指馬祖道一）。馬大師有一百三十九個弟子，他們的名字都記載在書上。但他們的開悟機緣可以考證的只有七十五人。湍（人名）自己沒有開悟的機緣，但他的兩個兒子卻有開悟的機緣。從他兩個兒子的開悟機緣來看，湍（人名）自己並沒有佛法的知見。由此可知，老一輩的人沒有辜負他們的老師，又怎麼忍心辜負後來的學人呢？

幽州盤山寶積禪師（人名）的嗣法弟子

鎮州普化和尚（人名）

普化和尚師從盤山（指盤山寶積禪師）。盤山（指盤山寶積禪師）傳授給他真正的訣竅，但他卻裝瘋賣傻，說話沒有節制。他經常在城市街巷裡搖著鈴鐺，嘴裡唸叨著：『明頭來明頭打，暗頭來暗頭打，四方八面來旋風打，虛空來連架打。』有一天，臨濟（指臨濟義玄）讓僧人抓住他，問道：『如果什麼都不來，又該如何？』普化（指普化和尚）掙脫開，說：『明天大悲院裡有齋飯。』僧人回去把這件事告訴了臨濟（指臨濟義玄）。臨濟（指臨濟義玄）說：『我一直懷疑這個傢伙。』從此以後，普化（指普化和尚）無論見到什麼人，都會搖一下鈴鐺。當時人們稱他為普化（指普化和尚）。有時他會把鈴鐺放在人的耳邊搖，有時會拍打人的背。如果有人回頭看他，他就伸出手說：『乞討我一文錢。』他也會在非用餐時間吃東西。臨濟（指臨濟義玄）說：『不要進入臨濟院吃生菜。』臨濟（指臨濟義玄）說：『這傢伙很像一頭驢。』普化（指普化和尚）就學驢叫。臨濟（指臨濟義玄）告訴管事的僧人說：『給他多放些草料。』普化（指普化和尚）說：『少室山（指達摩）不認識金陵（指梁武帝）。』又再次說：『臨濟（指臨濟義玄）只有一隻眼，卻到處為人開示。』普化（指普化和尚）見到馬步使（官名）出行時大聲呵斥，普化（指普化和尚）也大聲呵斥，做出相撲的姿勢。馬步使（官名）讓人打了他五棒。普化（指普化和尚）說：『像就是像，是就不是。』普化（指普化和尚）曾經在鬧市中搖著鈴鐺唱道：『想找個去處卻找不到。』當時道吾（人名）遇到他，抓住他問道：『你打算去哪裡？』普化（指普化和尚）說：『你從哪裡來？』道吾（人名）無話可說。普化（指普化和尚）掙脫手就走了。臨濟（指臨濟義玄）有一天和河陽（地名）木塔（地名）的兩位長老在僧堂前坐著，正在談論他每天在街市上瘋瘋癲癲的樣子，想知道他是凡人還是聖人。普化（指普化和尚）忽然走了進來。臨濟（指臨濟義玄）就問：『你是凡人還是聖人？』普化（指普化和尚）說：『你說呢？』

【English Translation】 English version State Elder Tuan (person's name). Tuan (person's name) met Master Ma (referring to Mazu Daoyi). Master Ma had one hundred and thirty-nine disciples, whose names are all recorded in books. However, the circumstances of their enlightenment can only be verified for seventy-five of them. Tuan (person's name) himself did not have the opportunity for enlightenment, but his two sons did. Judging from the enlightenment opportunities of his two sons, Tuan (person's name) himself did not have the knowledge and understanding of the Buddha's teachings. From this, it can be seen that the older generation did not fail their teachers, so how could they bear to fail the later learners?

Dharma heir of Zen Master Baoji of Panshan (person's name) in Youzhou

Monk Puhua of Zhenzhou (person's name)

Monk Puhua studied under Panshan (referring to Zen Master Baoji of Panshan). Panshan (referring to Zen Master Baoji of Panshan) imparted the true secrets to him, but he pretended to be crazy and spoke without restraint. He often shook a bell in the city streets, chanting: 'When the bright head comes, strike the bright head; when the dark head comes, strike the dark head; when the whirlwind comes from all directions, strike with a whirlwind; when the void comes, strike with a continuous frame.' One day, Linji (referring to Linji Yixuan) had a monk grab him and asked: 'If nothing comes, what should be done?' Puhua (referring to Monk Puhua) broke free and said: 'Tomorrow there will be a vegetarian meal at the Great Compassion Temple.' The monk went back and told Linji (referring to Linji Yixuan) about this. Linji (referring to Linji Yixuan) said: 'I have always suspected this guy.' From then on, Puhua (referring to Monk Puhua) would shake the bell once whenever he saw someone. At that time, people called him Puhua (referring to Monk Puhua). Sometimes he would put the bell next to people's ears and shake it, sometimes he would pat people's backs. If someone turned around to look at him, he would stretch out his hand and say: 'Beg me for a penny.' He would also eat at non-meal times. Linji (referring to Linji Yixuan) said: 'Do not enter the Linji Temple to eat raw vegetables.' Linji (referring to Linji Yixuan) said: 'This guy is very much like a donkey.' Puhua (referring to Monk Puhua) imitated a donkey's bray. Linji (referring to Linji Yixuan) told the managing monk: 'Put more fodder for him.' Puhua (referring to Monk Puhua) said: 'Shaoshi Mountain (referring to Bodhidharma) does not recognize Jinling (referring to Emperor Wu of Liang).' He said again: 'Linji (referring to Linji Yixuan) has only one eye, but he opens it for people everywhere.' Puhua (referring to Monk Puhua) saw the cavalry commander (official title) traveling and shouted loudly, Puhua (referring to Monk Puhua) also shouted loudly, making a sumo wrestling posture. The cavalry commander (official title) ordered him to be beaten five times. Puhua (referring to Monk Puhua) said: 'Like is like, is is not.' Puhua (referring to Monk Puhua) once shook a bell and sang in the bustling market: 'I can't find a place to go.' At that time, Daowu (person's name) met him, grabbed him and asked: 'Where are you planning to go?' Puhua (referring to Monk Puhua) said: 'Where did you come from?' Daowu (person's name) was speechless. Puhua (referring to Monk Puhua) broke free and left. One day, Linji (referring to Linji Yixuan) and the two elders of the Wooden Pagoda (place name) of Heyang (place name) were sitting in front of the monks' hall, talking about his crazy appearance in the streets every day, wanting to know if he was an ordinary person or a sage. Puhua (referring to Monk Puhua) suddenly walked in. Linji (referring to Linji Yixuan) asked: 'Are you an ordinary person or a sage?' Puhua (referring to Monk Puhua) said: 'What do you say?'

我是凡是聖。濟便喝。師以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟曰。賊。師曰。賊。賊。便出去。

寶曇曰。此老在先師會裡時已有此樣。始終入過量境界。世人烏得而知之。唯臨濟知之。如雲龍相從。風虎相依。堂前驢鳴兩度叫賊。是用大悲院裡時節也。至遊戲聚落。不妨成就逝多國土。攝取同行眾生。如世尊言。唯除命終。陰有遺付。此老殆不孤此囑也。如寒山子拾得豐干輩。皆知其為西方聖人。獨普化不知其自何方而來。保持密因不肯輕泄。此又一重身語秘密也。

歸宗常禪師嗣法

新羅大茅和尚

師一日上堂云。欲識諸佛師。向無明心內識取。欲識常住不凋性。向萬物遷變處識取。僧問。如何是大茅境。師曰。不露鋒。僧曰。為甚麼不露鋒。師曰。無當者。

寶曇曰。非謂無明心內別有諸佛師。萬木遷變處別有常住不凋性。但得無明心破。則諸佛師自在其中。見得萬木遷變處分明。則常住不凋性亦在里許。恁么說話。喚作死馬醫。

五臺智通禪師

師自稱大禪佛。初在歸宗會下。忽一夜連叫曰。我大悟也。眾駭之。明日歸宗上堂。眾方集。宗曰。昨夜大悟底僧出來。師出曰某甲。宗曰。汝見甚麼道理便言大悟。試說看。師曰。師姑元

【現代漢語翻譯】現代漢語譯本：我是凡是聖（我是凡夫還是聖人）。濟（臨濟義玄禪師）便喝（大聲喝斥）。師（河陽禪師）以手指曰：『河陽新婦子（河陽的年輕媳婦），木塔老婆禪（木塔寺的老婆禪師），臨濟小廝兒（臨濟寺的小沙彌），卻具一隻眼（卻都具有一隻慧眼）。』濟（臨濟義玄禪師）曰：『賊（強盜）。』師（河陽禪師）曰：『賊，賊。』便出去。

寶曇（寶曇禪師）曰：『此老（河陽禪師）在先師（歸宗禪師）會裡時已有此樣（已經有這種風格）。始終入過量境界（始終進入超越常理的境界），世人烏得而知之（世人怎麼能夠知道呢）？唯臨濟知之（只有臨濟義玄禪師知道）。如雲龍相從（如同云跟隨龍），風虎相依（風跟隨虎）。堂前驢鳴兩度叫賊（在佛堂前驢叫兩聲就說是強盜），是用大悲院裡時節也（這是在大悲院時的風格）。至遊戲聚落（到了遊戲人間的村落），不妨成就逝多國土（不妨成就逝多林精舍一樣的功德），攝取同行眾生（攝取一同修行的眾生）。如世尊言（如同世尊所說），唯除命終（除非壽命終結），陰有遺付（暗中有所囑託）。此老（河陽禪師）殆不孤此囑也（大概不會辜負這個囑託）。如寒山子、拾得、豐干輩（如同寒山子、拾得、豐幹這些人），皆知其為西方聖人（都知道他們是西方的聖人），獨普化不知其自何方而來（只有普化禪師不知道他從何方而來），保持密因不肯輕泄（保持秘密的因緣不肯輕易泄露），此又一重身語秘密也（這又是一種身語的秘密）。』

歸宗常禪師嗣法

新羅大茅和尚

師（大茅和尚）一日上堂云：『欲識諸佛師（想要認識諸佛的老師），向無明心內識取（就向無明的心中去認識）。欲識常住不凋性（想要認識常住不凋謝的本性），向萬物遷變處識取（就向萬物遷變的地方去認識）。』僧問：『如何是大茅境（什麼是大茅的境界）？』師曰：『不露鋒（不顯露鋒芒）。』僧曰：『為甚麼不露鋒（為什麼不顯露鋒芒）？』師曰：『無當者（沒有能抵擋的人）。』

寶曇（寶曇禪師）曰：『非謂無明心內別有諸佛師（不是說在無明心中另外有諸佛的老師），萬木遷變處別有常住不凋性（萬物遷變的地方另外有常住不凋謝的本性）。但得無明心破（只要破除了無明的心），則諸佛師自在其中（那麼諸佛的老師就在其中）。見得萬木遷變處分明（看清楚萬物遷變的地方），則常住不凋性亦在里許（那麼常住不凋謝的本性也就在那裡）。恁么說話（這樣說話），喚作死馬醫（叫做死馬當活馬醫）。』

五臺智通禪師

師（智通禪師）自稱大禪佛（自稱大禪佛）。初在歸宗會下（最初在歸宗禪師的門下），忽一夜連叫曰：『我大悟也（我大徹大悟了）！』眾駭之（眾人都很驚訝）。明日歸宗上堂（第二天歸宗禪師上堂），眾方集（眾人剛剛聚集）。宗曰：『昨夜大悟底僧出來（昨天晚上大徹大悟的僧人出來）。』師出曰：『某甲（我）。』宗曰：『汝見甚麼道理便言大悟（你見到什麼道理就說大徹大悟）？試說看（試著說來看看）。』師曰：『師姑元

【English Translation】 English version: I am a mortal or a sage. Ji (Linji Yixuan Chan Master) then shouted loudly. The Master (Heyang Chan Master) pointed with his finger and said: 'The young bride of Heyang, the old woman Chan of the Wooden Pagoda, the little servant of Linji, each possesses a single eye of wisdom.' Ji (Linji Yixuan Chan Master) said: 'Thief.' The Master (Heyang Chan Master) said: 'Thief, thief.' Then he left.

Baotan (Baotan Chan Master) said: 'This old man (Heyang Chan Master) already had this style when he was in the assembly of the former Master (Guizong Chan Master). He always entered a state beyond measure, how could ordinary people know this? Only Linji Yixuan Chan Master knew it. It is like clouds following dragons, wind relying on tigers. The donkey brayed twice in front of the hall and called out 'thief,' this was the style from the time at the Great Compassion Monastery. When he goes to play in the villages, it is as if he is accomplishing the merit of Jetavana Vihara, gathering fellow practitioners. As the World Honored One said, 'Except for the end of life, there are secret entrustments in the dark.' This old man (Heyang Chan Master) probably will not fail this entrustment. Like Hanshanzi, Shide, and Fenggan, all knew that they were sages from the West, only Puhua did not know where he came from, keeping the secret cause and not lightly revealing it, this is another secret of body and speech.'

Chan Master Guizong Chang's Dharma Succession

Great Master Mao of Silla

The Master (Great Master Mao) once ascended the hall and said: 'If you want to know the teacher of all Buddhas, recognize it within the mind of ignorance. If you want to know the unchanging nature, recognize it in the place of the changing of all things.' A monk asked: 'What is the realm of Great Mao?' The Master said: 'Not revealing the edge.' The monk asked: 'Why not reveal the edge?' The Master said: 'There is no one to withstand it.'

Baotan (Baotan Chan Master) said: 'It is not that there is another teacher of all Buddhas within the mind of ignorance, or that there is another unchanging nature in the place of the changing of all things. But if the mind of ignorance is broken, then the teacher of all Buddhas is naturally within it. If you clearly see the place of the changing of all things, then the unchanging nature is also there. Speaking like this is called treating a dead horse as if it were alive.'

Chan Master Zhitong of Mount Wutai

The Master (Zhitong Chan Master) called himself the Great Chan Buddha. Initially, he was under Guizong Chan Master, and suddenly one night he shouted repeatedly: 'I have had a great enlightenment!' Everyone was shocked. The next day, Guizong ascended the hall, and the assembly had just gathered. Guizong said: 'The monk who had a great enlightenment last night, come out.' The Master came out and said: 'I.' Guizong said: 'What principle did you see that made you say you had a great enlightenment? Try to say it.' The Master said: 'The nun originally'

是女人作。宗異之。師便辭去。宗門送。與提笠子。師接得笠子。戴頭上便行。不回顧。后居臺山法華寺。臨終曰。舉手攀南鬥。回身倚北辰。出頭天外看。誰是我般人。

寶曇曰。智通半夜獲賊。無人究竟。直得歸宗黎明勘證。然後併贓獲之。所謂架上青氈。吾家舊物。何為反墮賊手。乃知今日之賊。昔日先民也。何以言之。舉手攀南鬥。回身倚北辰。此豈流俗所能至哉。學者亦有識賊而不能獲賊。有能獲賊而又非正賊。直似智通慶快一回方稱平生。

前溈山靈祐禪師嗣法

袁州仰山慧寂禪師

師初參溈山。遂升堂奧。祐問曰。汝是有主沙彌。無主沙彌。師曰。有主。祐曰。在甚麼處。師從西過東立。祐器之。垂示。師問曰。如何是真佛住處。祐曰。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。事理不二。直佛如如。師于言下頓悟。后參巖頭。頭舉起拂子。師展坐具。頭拈起拂子置背後。師將坐具搭肩上而出。頭云。我不肯汝放。只肯汝收。又參石室。問曰。佛與道相去幾何。室曰。道如展手。佛似握拳。乃辭室。門送召云。子莫一向去。已后卻來我邊。韋宙就溈山請一偈。山云。覿面相呈猶是鈍漢。豈況形於紙筆。乃就師請。師于紙上𦘕圓相。注云。思而知之。落第二頭。不

【現代漢語翻譯】現代漢語譯本：是女人做的。歸宗感到詫異。智通禪師於是告辭離開。歸宗禪師送別，並贈送斗笠。智通禪師接過斗笠，戴在頭上便走，沒有回頭。後來居住在臺山法華寺。臨終時說：『舉手攀摘南斗星，轉身背靠北極星。探頭到天外看一看，有誰像我這樣的人？』

寶曇禪師說：『智通半夜發現盜賊，沒有人能夠徹底追究。直到歸宗禪師黎明時勘驗證實，然後人贓並獲。這就是所謂的架上的青氈（一種貴重的毛織品），是我們家的舊物，為什麼反而落入盜賊之手？』才知道今天的盜賊，就是昔日的先民啊！為什麼這麼說呢？『舉手攀摘南斗星，轉身背靠北極星』，這難道是平庸之輩所能達到的境界嗎？學人也有認識盜賊卻不能抓住盜賊的，有能抓住盜賊卻又不是真正的盜賊的。只有像智通禪師那樣慶幸痛快一次，才算得上是平生無憾。

前有溈山靈祐（Weishan Lingyou）禪師嗣法

袁州仰山慧寂（Yangshan Huiji）禪師

慧寂禪師最初參拜溈山靈祐禪師，於是進入堂奧。靈祐禪師問：『你是有主的沙彌（小和尚），還是無主的沙彌？』慧寂禪師回答：『有主。』靈祐禪師問：『在哪裡？』慧寂禪師從西邊走到東邊站立。靈祐禪師器重他，並垂示教誨。慧寂禪師問：『如何是真佛的住處？』靈祐禪師說：『以思慮卻又超越思慮的玄妙，反過來思索靈覺的無窮無盡。思慮窮盡，迴歸本源，自性與現象恒常存在，事相與真理不二，直顯佛的如如不動。』慧寂禪師在言語之下頓悟。後來參拜巖頭禪師，巖頭禪師舉起拂子。慧寂禪師展開坐具。巖頭禪師拿起拂子放到背後。慧寂禪師將坐具搭在肩上走了出去。巖頭禪師說：『我不允許你放，只允許你收。』又參拜石室禪師，問：『佛與道相差多少？』石室禪師說：『道如展開的手掌，佛似握緊的拳頭。』於是告辭石室禪師。石室禪師送到門口，叫住他說：『你不要一直走，以後還要回到我這裡來。』韋宙向溈山靈祐禪師請求一首偈語。靈祐禪師說：『當面相呈尚且是遲鈍之人，更何況形諸紙筆。』於是向慧寂禪師請求。慧寂禪師在紙上畫了一個圓相，並寫道：『思慮而知之，就落入了第二義。』

【English Translation】 English version: It was done by a woman. Guizong (Returning to the Source) was surprised. Zen Master Zhitong then bid farewell and left. Zen Master Guizong saw him off and gave him a bamboo hat. Zen Master Zhitong took the hat, put it on his head, and left without looking back. Later, he resided at Fahua Temple on Mount Tai. As he was dying, he said: 'Raise my hand to pluck the Southern Dipper, turn around and lean against the North Star. Stick my head out beyond the heavens and see, who is like me?'

Zen Master Baotan said: 'Zhitong discovered a thief in the middle of the night, but no one could thoroughly investigate. It was not until Zen Master Guizong examined and verified it at dawn that the stolen goods were recovered along with the thief. This is what is meant by 'the blue felt on the shelf (a valuable woolen fabric) is an old possession of our family, why has it fallen into the hands of thieves?' Only then did we realize that today's thief is the ancient ancestor! Why do I say this? 'Raise my hand to pluck the Southern Dipper, turn around and lean against the North Star,' how could this be achieved by ordinary people? Some practitioners can recognize the thief but cannot catch him, and some can catch the thief but it is not the real thief. Only like Zen Master Zhitong, rejoicing and feeling satisfied once, can it be considered a life without regrets.'

Previously, Zen Master Weishan Lingyou (Mount Wei Spiritual Help) inherited the Dharma.

Zen Master Yangshan Huiji (Mount Yang Wise Stillness) of Yuanzhou

Zen Master Huiji initially visited Zen Master Weishan Lingyou, and thus entered the inner sanctum. Zen Master Lingyou asked: 'Are you a novice (Shami) with a master, or a novice without a master?' Zen Master Huiji replied: 'With a master.' Zen Master Lingyou asked: 'Where is he?' Zen Master Huiji walked from west to east and stood there. Zen Master Lingyou valued him and gave him instructions. Zen Master Huiji asked: 'What is the true Buddha's dwelling place?' Zen Master Lingyou said: 'Use the wonder of thinking without thinking, and reflect back on the endlessness of spiritual awareness. When thinking is exhausted, return to the source, the nature and phenomena are eternally abiding, phenomena and principle are not two, directly revealing the Thusness of the Buddha.' Zen Master Huiji had a sudden enlightenment upon hearing these words. Later, he visited Zen Master Yantou. Zen Master Yantou raised a whisk. Zen Master Huiji spread out his sitting cloth. Zen Master Yantou picked up the whisk and placed it behind his back. Zen Master Huiji put the sitting cloth on his shoulder and walked out. Zen Master Yantou said: 'I do not allow you to release it, I only allow you to receive it.' He also visited Zen Master Shishi and asked: 'How far apart are the Buddha and the Tao?' Zen Master Shishi said: 'The Tao is like an open hand, the Buddha is like a clenched fist.' Then he bid farewell to Zen Master Shishi. Zen Master Shishi saw him off at the door and called out: 'Do not keep going, you must come back to me later.' Wei Zhou asked Zen Master Weishan Lingyou for a verse. Zen Master Lingyou said: 'Presenting it face to face is still a dull person, let alone putting it into writing.' So he asked Zen Master Huiji. Zen Master Huiji drew a circle on the paper and wrote: 'To know through thinking is to fall into the secondary meaning.'

思而知。落第三首。一日隨溈山開田。問曰。這頭得恁么低。那頭得恁么高。祐曰。水能平物。但以水平。師曰。水也無憑。和尚但高處高平。低處低平。祐然之。有施主送絹至。師問曰。和尚受施主如是供養。將何報答。祐敲禪床示之。師曰。何得將眾人物作自己用。祐忽問師甚麼處來。師曰。田中來。祐曰。田中多少人。師插鍬而立。祐曰。今日南山大有人刈茅。師舉鍬而去。師牧牛時。首座問。百億毛頭獅子現。師不答。歸侍立。首座上問訊。師舉前話問云。適來道百億毛頭獅子現。豈不首座語。曰。是。師曰。正當現時。毛前現。毛后現。首座曰。現時不說前後。師乃出。祐曰。獅子腰折也。師與溈山行次。烏㘅一紅柿墮前。溈山將與師。師接得以水洗了卻與溈山。山曰。子什麼處得來。師曰。此是和尚道德所感。溈山曰。汝也不得空然。即分半與之。師后住仰山。上堂云。汝等諸人各回光返顧。莫記吾言。汝無始劫來背明投暗。妄想根深。卒難頓拔。所以假設方便奪汝粗識。如將黃葉止小兒啼。有什麼是處。亦如人將百種貨物與金寶作一鋪貨賣。只擬輕重來機。所以道石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與它。來覓真金。我亦拈與它。時有僧問。鼠糞即不要。請和尚真金。師云。嚙鏃擬

【現代漢語翻譯】現代漢語譯本思而知。落第三首。（思而知：思考而領悟；落第三首：指在某個序列中排名第三）。一日，我跟隨溈山（溈山：禪宗大師）開墾田地。溈山問：『這頭怎麼弄得這麼低，那頭怎麼弄得這麼高？』我回答：『水能平物，只要用水水平量。』溈山說：『水也沒有憑據。和尚您只要高處高平，低處低平就行了。』溈山表示贊同。有施主送絹到寺里，溈山問我：『和尚我接受施主這樣的供養，要拿什麼報答呢？』我敲擊禪床來表示。溈山說：『怎麼能把大眾的物品當成自己用呢？』溈山忽然問我從哪裡來，我說：『從田里來。』溈山問：『田里有多少人？』我插著鍬站立不動。溈山說：『今天南山一定有很多人在割茅草。』我舉起鍬離開了。我放牛的時候，首座（首座：寺院中職位較高者）問：『百億毛頭的獅子顯現，』我不回答。回來后侍立在旁。首座上前來問訊，我舉起之前的話問：『剛才說百億毛頭的獅子顯現，難道不是首座您說的嗎？』首座說：『是的。』我說：『正當顯現的時候，是毛前顯現，還是毛后顯現？』首座說：『顯現的時候不說前後。』我於是離開了。溈山說：『獅子的腰折斷了。』我和溈山一起行走，一隻紅柿子從烏㘅樹上掉落到我們面前。溈山要給我，我接過柿子用水洗了洗，然後又給了溈山。溈山問：『你從哪裡得來的？』我說：『這是和尚您的道德所感召來的。』溈山說：『你也不能白白得到。』於是分了一半給我。我後來住在仰山（仰山：山名，也是仰山慧寂禪師的道場）。上堂說法時說：『你們這些人各自迴光返照，不要記住我的話。你們從無始劫以來背離光明投向黑暗，妄想根深蒂固，難以一下子拔除。所以假設方便法門，奪走你們粗淺的認識。就像用黃葉來止住小孩的啼哭，有什麼真實之處呢？也像有人用各種貨物和金銀珠寶一起做成一個貨攤來賣，只是爲了根據輕重來隨機應變。所以說石頭是真金鋪，我這裡是雜貨鋪。有人來找老鼠屎，我也給他老鼠屎；有人來找真金，我也給他真金。』當時有僧人問：『老鼠屎我不要，請和尚給我真金。』我說：『嚙鏃擬（嚙鏃擬：比喻強行忍耐痛苦）。』

【English Translation】 English version Thinking and then knowing. Falling third in line. One day, I followed Weishan (Weishan: a Chan master) to cultivate the fields. Weishan asked, 'Why is this end so low and that end so high?' I replied, 'Water can level things; just use a water level.' Weishan said, 'Water has no basis either. Master, just make the high places high and level, and the low places low and level.' Weishan agreed. A benefactor sent silk to the temple, and Weishan asked me, 'I, as a monk, receive such offerings from the benefactor; what should I use to repay them?' I knocked on the meditation bed to indicate. Weishan said, 'How can you use the public's belongings as your own?' Weishan suddenly asked me where I came from. I said, 'From the fields.' Weishan asked, 'How many people are in the fields?' I stood still, holding the hoe. Weishan said, 'Today, there must be many people cutting thatch on Nanshan (Nanshan: a mountain name).' I raised the hoe and left. When I was herding cattle, the head monk (head monk: a high-ranking position in the temple) asked, 'A hundred billion lions with hairy heads appear,' I did not answer. I returned and stood by his side. The head monk came forward to inquire, and I raised the previous question, asking, 'Just now you said a hundred billion lions with hairy heads appear; wasn't that you, head monk, who said that?' The head monk said, 'Yes.' I said, 'When they appear, do they appear before the hair or after the hair?' The head monk said, 'When they appear, there is no before or after.' So I left. Weishan said, 'The lion's back is broken.' I was walking with Weishan when a red persimmon fell from a Wuwu tree in front of us. Weishan was going to give it to me, but I took the persimmon, washed it with water, and then gave it back to Weishan. Weishan asked, 'Where did you get this from?' I said, 'This is due to the virtue of you, Master.' Weishan said, 'You can't get it for nothing either.' So he divided half of it with me. Later, I lived on Yangshan (Yangshan: a mountain name, also the place where Zen Master Yangshan Huiji practiced). When I ascended the hall to preach, I said, 'All of you, turn your light inward and reflect, do not remember my words. From beginningless kalpas, you have turned away from the light and towards the darkness, your delusions are deeply rooted and difficult to eradicate all at once. Therefore, I assume expedient means to take away your superficial knowledge. It's like using yellow leaves to stop a child from crying; what truth is there in that? It's also like someone using various goods and gold and silver treasures to make a stall to sell, just to adapt to the situation according to the weight. Therefore, it is said that Shitou (Shitou: a Chan master) is a true gold shop, and my place is a general store. If someone comes looking for rat droppings, I will also give them rat droppings; if someone comes looking for real gold, I will also give them real gold.' At that time, a monk asked, 'I don't want rat droppings; please give me real gold, Master.' I said, 'Gnawing at an arrow (Gnawing at an arrow: a metaphor for forcibly enduring pain).'

開口。驢年亦不會。僧無對。師云。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本不愁其末。他時後日自具去在。若未得本。縱饒將情學他亦不得。汝豈不聞溈山和尚云。凡聖情盡體露真常。事理不二即如如佛。因歸溈山省覲。祐問曰。子稱善知識。爭辨得諸方來者知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見諸方僧來便豎起拂子問伊。諸方還說這個不說。又云。這個且置。諸方老宿意作么生。祐嘆曰。此是從上宗門中爪牙。祐問。大地眾生業識茫茫無本可據。子作么生知得它有之與無。師曰。慧寂有驗處。時有一僧從面前過。師召之曰阇黎。其僧回首。師曰。和尚。這個便是業識茫茫無本可據。祐曰。此是獅子一滴乳。迸散六斛驢乳。僧問。法身還解說法也無。師曰。我說不得。別有一人說得。僧曰。說得底人在甚麼處。師推出枕子。溈山聞云。寂子用劍上事。師一日從溈山法堂前過。溈山見曰。若是百丈先師子。須吃痛棒始得。

寶曇

【現代漢語翻譯】現代漢語譯本：師父開口說法，但即使等到驢年也不會有人明白。僧人無法回答。師父說：『如果有人尋求，那還有些交易可做；如果無人尋求，那就什麼也沒有。我如果講說禪宗，身邊連一個相伴的人都沒有，更何況有五百七百的僧眾呢？我如果東拉西扯，人們就會爭先恐後地來採摘，就像用空拳哄騙小孩一樣，毫無實際之處。』『我現在分明地向你們說聖人的事情，切莫用心去揣測，只要向自己本有的性海中如實地修行。不要追求三明六通（佛教術語，指超自然的能力）。為什麼呢？因為這些是聖人末節的事情。現在最重要的是要認識自己的心，通達根本。只要得到了根本，就不愁末節。將來自然會具備。如果還沒有得到根本，縱然用情去模仿他人，也是得不到的。』『你們難道沒聽過溈山（溈山靈祐，唐代禪僧）和尚說：『凡夫和聖人的情執都消盡，本體就顯露出真常。事和理不二，就是如如佛。』因為要回溈山省親，靈祐（溈山靈祐）問慧寂（仰山慧寂，溈山靈祐弟子）說：『你被稱為善知識，如何辨別從各方來的人，知道他們是有所知還是無所知，是有師承還是無師承，是義學還是玄學？你試著說說看。』慧寂（仰山慧寂）說：『慧寂有驗證的方法。只要見到從各方來的僧人，就豎起拂子問他：各方還說這個（指拂子）不說？』又說：『這個且放一邊，各方老宿的意旨是什麼？』靈祐（溈山靈祐）讚歎說：『這是從上宗門中的爪牙。』靈祐（溈山靈祐）問：『大地眾生的業識茫茫，沒有根本可以依據，你如何知道它有還是沒有？』慧寂（仰山慧寂）說：『慧寂有驗證的方法。』當時有一個僧人從面前經過，慧寂（仰山慧寂）叫他：『阇黎（梵語，意為弟子）。』那僧人回頭。慧寂（仰山慧寂）說：『和尚，這個便是業識茫茫，沒有根本可以依據。』靈祐（溈山靈祐）說：『這是獅子的一滴乳，迸散了六斛驢乳。』僧人問：『法身（佛教術語，指佛的真身）還會說法嗎？』慧寂（仰山慧寂）說：『我說不得，另有一個人說得。』僧人問：『說得的人在什麼地方？』慧寂（仰山慧寂）推出枕頭。溈山（溈山靈祐）聽后說：『慧寂（仰山慧寂）用的是劍上的功夫。』慧寂（仰山慧寂）一日從溈山（溈山靈祐）法堂前經過，溈山（溈山靈祐）見到后說：『如果是百丈（百丈懷海，唐代禪僧）先師的弟子，必須吃痛棒才行。』寶曇（人名，編者）

【English Translation】 English version: The master opens his mouth to speak, but even if the donkey year comes, no one will understand. The monk could not answer. The master said, 'If someone seeks, there is some transaction to be done; if no one seeks, there is nothing. If I speak of the Chan school, I don't even have one person to accompany me, let alone five or seven hundred monks.' If I talk this way and that, people will rush to pick it up, like using an empty fist to deceive a child, with no real substance. 'Now I am clearly telling you about the affairs of the sages, do not try to fathom it with your mind, just cultivate truthfully in your own inherent nature-sea. Do not seek the three insights and six supernatural powers (Buddhist terms, referring to supernatural abilities). Why? Because these are the trivial matters of the sages. Now the most important thing is to recognize your own mind and understand the root. As long as you get the root, you don't have to worry about the branches. In the future, you will naturally have them. If you have not obtained the root, even if you try to imitate others with emotion, you will not get it.' 'Haven't you heard the Venerable Weishan (Weishan Lingyou, a Chan monk of the Tang Dynasty) say: 'When the emotions of ordinary people and sages are exhausted, the essence reveals true constancy. When things and principles are not two, that is Suchness Buddha.' Because he was going back to Weishan to visit his family, Lingyou (Weishan Lingyou) asked Huiji (Yangshan Huiji, disciple of Weishan Lingyou): 'You are called a good teacher, how do you distinguish those who come from all directions, knowing whether they know or do not know, whether they have a teacher or not, whether it is doctrinal learning or esoteric learning? Try to tell me.' Huiji (Yangshan Huiji) said: 'Huiji has a method of verification. Whenever I see monks coming from all directions, I raise my whisk and ask them: Do the various places still speak of this (referring to the whisk) or not?' He also said: 'Let's put this aside for now, what is the intention of the old monks in various places?' Lingyou (Weishan Lingyou) praised: 'These are the claws and teeth from the ancestral gate.' Lingyou (Weishan Lingyou) asked: 'The karmic consciousness of all beings on earth is vast and without a root to rely on, how do you know whether it exists or not?' Huiji (Yangshan Huiji) said: 'Huiji has a method of verification.' At that time, a monk passed by in front of him, Huiji (Yangshan Huiji) called him: 'Ajari (Sanskrit, meaning disciple).' The monk turned his head. Huiji (Yangshan Huiji) said: 'Venerable, this is the karmic consciousness that is vast and without a root to rely on.' Lingyou (Weishan Lingyou) said: 'This is a drop of lion's milk, scattering six bushels of donkey's milk.' A monk asked: 'Does the Dharmakaya (Buddhist term, referring to the true body of the Buddha) still preach the Dharma?' Huiji (Yangshan Huiji) said: 'I cannot say it, there is another who can say it.' The monk asked: 'Where is the one who can say it?' Huiji (Yangshan Huiji) pushed out the pillow. Weishan (Weishan Lingyou) heard this and said: 'Huiji (Yangshan Huiji) is using the skill of the sword.' One day, Huiji (Yangshan Huiji) passed by the front of Weishan's (Weishan Lingyou) Dharma hall, and Weishan (Weishan Lingyou) saw him and said: 'If he is a disciple of the late Master Baizhang (Baizhang Huaihai, a Chan monk of the Tang Dynasty), he must be beaten hard.' Baotan (Name of a person, the editor)

曰。宗通說通真佛祖位中事。溈仰父子親執一臂而至此已。復欲左提右挈而超佛祖之外。豈不偉哉。雖然亦當論天資剛建純粹之何如。自古粹能保家。剛能破家。是理之必然也。德山臨濟乃破家之子。溈仰父子真保家之兒。保則不免骎骎而入于微。破則然後能有所建立。此勢之必然也。仰山一日自溈山法堂前過。溈曰。若是百丈先師子。須吃痛棒甚矣。似吾德山臨濟及其父子。相與窮詰則又復返其宗。究其平生奔軼絕塵。如田中插鍬。推出枕子。是皆用劍刃上事。余皆不出信位人位中也。寂據師位。歸覲其師。父子辯論。善知識為人端倪。有從上宗門中爪牙。師子一滴乳之旨。亦萬世不拔之論也。父之愛子。自幼稚而至成立。鍾愛之心未嘗斯須或忘。至是則可使保家。雖瞑目無憾矣。愚有所感激。故於溈仰父子而發之云。

鄧州香嚴智閑禪師

師初參溈山。祐禪師欲發其智光遂謂曰。吾不問汝平生學解及𠕋子上記得者。汝未出胞胎未辨東西時本分事。試道一句來。吾要記汝。師懵然無對。沉吟久之進數語陳其見解。祐皆不許。師曰卻請和尚為說。祐曰。吾說得是吾見解。于汝眼目何有益乎。師遂歸堂遍撿所集無一句可將對。乃自嘆曰。𦘕餅不可充飢。於是盡焚之曰。此生不學佛法也。且作個長行粥飯僧。

【現代漢語翻譯】現代漢語譯本：說：宗門通達，教理通達，這才是真佛祖地位中的事情。溈山（Weishan，人名）和仰山（Yangshan，人名）父子親手執持一臂才到達這個境界。如果還想左提右挈，超越佛祖之外，那豈不是太偉大了嗎？雖然如此，也應當論一論天資剛強、純粹的情況如何。自古以來，純粹的人能保家，剛強的人能破家，這是理所當然的。德山（Deshan，人名）和臨濟（Linji，人名）是破家之子，溈山和仰山父子才是真正的保家之兒。保守就會不免漸漸地陷入細微之處，破除之後才能有所建立，這是形勢的必然。仰山有一天從溈山法堂前經過，溈山說：『如果是百丈（Baizhang，人名）先師的弟子，必定要吃一頓痛棒！』像我們德山、臨濟及其父子，相互窮追猛打，最終又迴歸到他們的宗門。考察他們平生奔放不羈，就像在田中插鍬，推出枕頭，這些都是用劍刃上的功夫，其餘的都不超出信位和人位之中。寂靜地佔據師位，回去拜見他的老師，父子之間進行辯論，善知識為人指點迷津，有從上宗門中的爪牙，師子一滴乳的宗旨，也是萬世不拔的理論。父親愛兒子，從幼稚到長大成人，鍾愛之心未曾片刻忘記。到了這個時候就可以讓他保家，即使閉上眼睛也沒有遺憾了。我有所感觸，所以對溈山和仰山父子發表了這些議論。

鄧州香嚴智閑禪師（Dengzhou Xiangyan Zhixian，人名）

禪師最初參拜溈山，祐禪師（You Chanshi，人名）想要啓發他的智慧之光，於是對他說：『我不問你平生所學的知識和書本上記得的東西。在你未出母胎、未辨東西的時候，你的本分事是什麼？試著說一句來，我要記住你。』禪師茫然無對。沉思良久，進說了幾句話陳述他的見解，祐禪師都不認可。禪師說：『請和尚為我說說。』祐禪師說：『我說得出來是我的見解，對你的眼目有什麼益處呢？』禪師於是回到禪堂，遍查所收集的語錄，沒有一句可以用來回答。於是感嘆道：『畫餅不可以充飢。』於是全部燒掉，說：『此生不學佛法了，就做一個只管吃飯的普通僧人吧。』

【English Translation】 English version: He said: 'Mastery of the doctrine and understanding of the teachings are matters within the realm of the true Buddha's position. Weishan (Weishan, a name) and Yangshan (Yangshan, a name), father and son, personally grasped one arm to reach this point. If they still desire to lift and support from both sides, surpassing even the Buddhas and patriarchs, wouldn't that be magnificent? However, we should also consider the nature of their innate talents, whether they are strong and pure. Since ancient times, purity has been able to preserve the family, while strength can destroy it. This is the natural order. Deshan (Deshan, a name) and Linji (Linji, a name) are sons who destroy the family, while Weishan and Yangshan, father and son, are truly sons who preserve it. Preserving inevitably leads to gradual immersion in the subtle, while destruction allows for establishment. This is the inevitable trend. One day, Yangshan passed by Weishan's Dharma hall, and Weishan said, 'If he were a disciple of the late master Baizhang (Baizhang, a name), he would surely receive a painful beating!' Like us, Deshan, Linji, and their fathers and sons, mutually exhaustively investigate, and then return to their sect. Examining their lives of uninhibited freedom, like planting a hoe in the field or pushing away a pillow, these are all matters of using the sword's edge; the rest do not go beyond the positions of faith and humanity. Silently occupying the master's position, returning to visit his teacher, father and son debating, a wise teacher guiding people, having claws and teeth from the ancestral sect, the principle of a lion's drop of milk is also an unshakable theory for all ages. A father's love for his son, from infancy to adulthood, the heart of love has never been forgotten for a moment. At this point, he can be entrusted to preserve the family, and even closing his eyes, he will have no regrets. I am moved, so I express these opinions about Weishan and Yangshan, father and son.'

Chan Master Zhixian of Xiangyan in Dengzhou (Dengzhou Xiangyan Zhixian, a name)

The master initially visited Weishan. Chan Master You (You Chanshi, a name), wanting to ignite his wisdom, said to him: 'I will not ask about your lifelong learning and what you remember from books. Before you emerged from the womb, before you could distinguish east from west, what was your fundamental matter? Try to say a phrase, and I will remember you.' The master was at a loss for words. After pondering for a long time, he offered a few words to present his views, but Chan Master You did not approve of any of them. The master said, 'Please, Master, explain it for me.' Chan Master You said, 'What I can say is my understanding; what benefit is it to your eyes?' The master then returned to the meditation hall and searched through his collected sayings, but there was not a single phrase he could use to answer. So he sighed, 'Painted cakes cannot satisfy hunger.' Thereupon, he burned them all, saying, 'In this life, I will not study the Buddha Dharma; I will just be an ordinary monk who only cares about eating.'

免役心神。遂泣辭溈山。抵南陽忠國師遺蹟憩焉。一日因山中芟除草木。以瓦礫擊竹作聲。俄失笑間廓然自省遽歸。沐浴焚香遙禮溈山贊云。和尚大悲恩逾父母。當時若與我說卻。何有今日事也。乃述偈曰。一擊忘所知。更不假修治。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。后住香嚴。上堂云。道由悟達。不在言語。況見密密堂堂曾無間隔。不勞心意。暫爾回光。日用全功。迷徒自背。有問。如何是香嚴境。師曰。花木不滋。問。如何是仙陀婆。師敲禪床曰。過這裡來。問。如何是見在學。師以扇子旋轉示曰。見么。僧無語。問。如何是正命食。師以手撮而示之。問。如何是無表戒。師曰。待阇黎作俗即說。問。如何是聲色外相見一句。師曰。某甲未住香嚴時道在什麼處。僧曰。恁么時亦不敢道有所在。師曰。如幻人心心所法。僧問。不慕諸聖不重己靈時如何。師曰。萬機休罷。千聖不攜。疏山在眾作嘔聲曰。是何言歟。師問。阿誰。眾曰。師叔。師曰。不諾老僧那。疏山出曰。是。師曰。汝莫道得。曰。道得。師曰。汝試道看。曰。若教某甲道。須還師資禮始得。師乃下座禮拜。躡前問。疏山云。何不道肯重不得全。師云。饒汝恁么。也須三十年倒屙。設住山無柴燒近水無水吃。分明記取。后住疏山。

【現代漢語翻譯】現代漢語譯本：免去役使心神，於是哭著告別溈山（溈山靈佑禪師的道場）。到達南陽忠國師（慧忠國師）的遺蹟處休息。一天，因為在山中砍除草木，用瓦片敲擊竹子發出聲音，忽然在失笑間徹底醒悟，於是回去，沐浴焚香，遙遙地向溈山禮拜，讚歎說：『和尚（指溈山靈佑禪師）的大悲恩德超過父母。當時如果直接告訴我，哪裡會有今天的頓悟呢？』於是作偈說：『一擊忘卻了所知，更不需要任何修飾治理。處處都沒有軌跡，在聲色之外顯現威儀。各地的開悟者，都說是上上根機。』後來住在香嚴寺。上堂說法時說：『道是通過領悟而達到的，不在於言語。何況見到密密堂堂，從來沒有間隔。不用費心用意，稍微迴光返照，日常運用都是全部的功用。迷惑的人自己背離了。』有人問：『如何是香嚴寺的境界？』師父說：『花木不生長。』問：『如何是仙陀婆（梵語，意為鹽、水、器皿、藥等，需根據語境判斷）？』師父敲擊禪床說：『從這裡過來。』問：『如何是見在學？』師父用扇子旋轉著示意說：『看見了嗎？』僧人無語。問：『如何是正命食？』師父用手撮起東西來示意。問：『如何是無表戒？』師父說：『等你還俗了我就說。』問：『如何是聲色之外相見的一句？』師父說：『我沒住香嚴寺的時候道在哪裡？』僧人說：『那樣的時候也不敢說有所在。』師父說：『如幻的人心和心所法。』僧人問：『不羨慕諸聖，不看重自己的靈性時如何？』師父說：『萬般事務都停止，千位聖人也不攜帶。』疏山在人群中發出嘔吐的聲音說：『這是什麼話？』師父問：『是誰？』眾人說：『是師叔。』師父說：『不認可老僧嗎？』疏山出來說：『是。』師父說：『你能說出來嗎？』說：『能說出來。』師父說：『你試著說看。』說：『如果教我說，必須先還師資之禮才行。』師父於是下座禮拜，追問之前的問題。疏山說：『為什麼不說肯重不得全？』師父說：『饒你這樣，也必須三十年倒著拉屎。』假設住在山裡沒有柴燒，靠近水邊沒有水喝，分明地記住。後來住在疏山。

【English Translation】 English version: Relieved of mental toil, he tearfully bid farewell to Weishan (Weishan Lingyou Chan Master's monastery). Arriving at the remains of Nanyang Zhongguo National Teacher (National Teacher Huizhong), he rested there. One day, while clearing grass and trees in the mountains, he struck bamboo with tiles, making a sound. Suddenly, amidst a burst of laughter, he thoroughly awakened. He returned, bathed, burned incense, and bowed remotely towards Weishan, praising, 'The great compassion of the Abbot (referring to Weishan Lingyou Chan Master) surpasses that of parents. If he had told me directly back then, how would there be today's enlightenment?' Thereupon, he composed a verse saying: 'One strike forgets what was known, further needing no cultivation or governance. Everywhere there are no traces, displaying dignity beyond sound and form. Those who have attained the Way in all directions, all say it is the highest capacity.' Later, he resided at Xiangyan Temple. In the Dharma hall, he said, 'The Way is attained through enlightenment, not in words. Moreover, seeing the dense and complete, there has never been any separation. Without laboring the mind, a slight turning of the light, daily use is the complete function. Deluded people turn away themselves.' Someone asked, 'What is the realm of Xiangyan?' The Master said, 'Flowers and trees do not flourish.' Asked, 'What is Sendhava (Sanskrit, meaning salt, water, vessel, medicine, etc., to be determined by context)?' The Master struck the Zen bed, saying, 'Come over here.' Asked, 'What is present learning?' The Master rotated a fan to show, saying, 'Do you see it?' The monk was speechless. Asked, 'What is right livelihood?' The Master picked up something with his hand to show. Asked, 'What is non-manifesting precept?' The Master said, 'I will tell you when you return to lay life.' Asked, 'What is the phrase of seeing beyond sound and form?' The Master said, 'Where was the Way when I had not yet resided at Xiangyan?' The monk said, 'At such a time, I would not dare to say there was a place.' The Master said, 'Like illusory human mind and mental phenomena.' A monk asked, 'What is it like when one does not admire the saints and does not value one's own spirit?' The Master said, 'All affairs cease, a thousand saints are not carried along.' Shushan, in the assembly, made a vomiting sound, saying, 'What is this talk?' The Master asked, 'Who is it?' The assembly said, 'It is Uncle-Master.' The Master said, 'Do you not acknowledge the old monk?' Shushan came out and said, 'Yes.' The Master said, 'Can you speak it?' He said, 'I can speak it.' The Master said, 'Try to speak it.' He said, 'If you teach me to speak, you must first return the teacher-student etiquette.' The Master then descended from the seat and bowed, pursuing the previous question. Shushan said, 'Why not say 'willing to bear the weight, but cannot be complete'?' The Master said, 'Even if you are like that, you must still have thirty years of backwards defecation.' Suppose residing in the mountains with no firewood to burn, near the water with no water to drink, clearly remember this. Later, he resided at Shushan.

果如師記。至二十七年病癒。自云。香嚴師兄記我三十年倒屙。今少三年。每食畢以手抉而吐之。以應前記。僧問。如何是聲前句。師曰。大德未問時即答。僧問。即是如何。師曰。即時問也。僧曰。如何是直截根源佛所印。師拋下柱杖散手而去。問。如何是佛法大意。師曰。今年霜降早。喬麥總不收。問。如何是西來。師以手入懷。出拳展開與之。僧乃跪膝以兩手作受勢。師曰。是什麼。僧無對。問。如何是道。師曰。枯木龍吟。曰。學人不會。師曰。髑髏里眼睛。一日謂眾曰。如人在千赤懸崖。口㘅樹枝。腳無所蹋。手無所攀。忽有人問如何是西來意。若開口答即喪身失命。若不答又違它所問。當恁么時且作么生。時有招上座出曰。上樹時即不問。未上樹時如何。師笑而已。

寶曇曰。欲漏不先除蓄聞成過。誤將聞持佛。佛何不自聞聞。此文殊大士為慶喜言之也。閑之多聞不逮慶喜。而未聞道之失小大略同。閑在百丈時方英妙之年。問一答十問十答百。雖燭照數計皆它人之珍也。一旦業風吹上溈嶠。平生活計掃地俱空。即奮然下洞庭歷襄漢。卜南陽遺地居焉。山云往來野鳥啁哳。無復故時敗人意事。自是飢餐渴飲。全承渠力。它日擊竹戛然作聲。父母未生已前訊息呈露。於是稽首溈山而作偈云。一擊忘所知

【現代漢語翻譯】現代漢語譯本果真如香嚴師兄所預言的那樣。到了二十七年，病就好了。他自己說：『香嚴師兄曾預言我三十年會因病倒下，現在少了三年。』每次吃完飯，他就用手摳出來吐掉，以應驗之前的預言。有僧人問：『如何是聲前句？』（什麼是聲音產生之前的狀態？）師父說：『大德你還沒問的時候我就已經回答了。』僧人問：『即是如何？』（那又是什麼呢？）師父說：『就是你現在問的時候啊。』僧人問：『如何是直截根源佛所印？』（什麼是直接指向根源，被佛印證的法？）師父扔下拄杖，散開雙手離開了。有人問：『如何是佛法大意？』（什麼是佛法的大意？）師父說：『今年霜降得早，蕎麥總是不收成。』有人問：『如何是西來意？』（什麼是達摩祖師從西天帶來的禪宗真意？）師父把手伸進懷裡，拿出拳頭展開給他看。僧人於是跪下，用兩手做出接受的姿勢。師父說：『是什麼？』僧人無言以對。有人問：『如何是道？』（什麼是道？）師父說：『枯木龍吟。』（枯木發出龍的吟叫。）那人說：『學人不會。』（學人不懂。）師父說：『髑髏里眼睛。』（骷髏里的眼睛。）有一天，師父對大家說：『如果一個人在千丈懸崖上，口裡咬著樹枝，腳下沒有可以踩的地方，手上沒有可以抓的地方。忽然有人問你什麼是西來意。如果開口回答，就會喪身失命；如果不回答，又違背了他的提問。當這種時候，你該怎麼辦？』當時有位招上座站出來說：『上樹時即不問，未上樹時如何？』（上樹的時候不問，還沒上樹的時候又該如何呢？）師父笑了笑，沒有說話。

寶曇說：『欲漏不先除，蓄聞成過。誤將聞持佛，佛何不自聞聞？』（如果不能事先去除慾望的漏洞，積累的知識就會變成過錯。如果錯誤地認為聽聞就是佛，那佛為什麼不自己聽自己呢？）這文殊大士為慶喜言之也。（這是文殊菩薩對阿難說的。）閑之多聞不逮慶喜，而未聞道之失小大略同。（閑公的多聞不如阿難，但他未聞道的缺失大小也大致相同。）閑在百丈時方英妙之年，問一答十問十答百。（閑公在百丈禪師那裡的時候，正值英年才俊，問一答十，問十答百。）雖燭照數計皆它人之珍也。（雖然能明察事理，善於計算，但都是別人的珍寶。）一旦業風吹上溈嶠，平生活計掃地俱空。（一旦被業力之風吹到溈山，平生的本領都消失殆盡。）即奮然下洞庭歷襄漢，卜南陽遺地居焉。（於是奮發圖強，下洞庭湖，經過襄陽、漢陽，在南陽的遺址上居住下來。）山云往來野鳥啁哳，無復故時敗人意事。（山間的雲霧來來往往，野鳥鳴叫，再也沒有過去那些令人心煩的事情。）自是飢餐渴飲，全承渠力。（從此以後，飢餓了就吃飯，口渴了就喝水，完全依靠自己的力量。）它日擊竹戛然作聲，父母未生已前訊息呈露。（有一天敲擊竹子發出清脆的聲音，父母未生之前的訊息顯露出來。）於是稽首溈山而作偈云：一擊忘所知。（於是向溈山禪師叩頭，作偈說：一擊之下，忘卻了所有的知識。)

【English Translation】 English version It was indeed as predicted by my fellow disciple Xiangyan (香嚴 - name of a monk). When I reached twenty-seven years, I recovered from my illness. I myself said, 'Brother Xiangyan predicted that I would be bedridden for thirty years, but it's three years short now.' After each meal, he would use his hand to bring it up and spit it out, to fulfill the previous prediction. A monk asked, 'What is the phrase before sound?' (如何是聲前句 - What is the state before sound arises?) The master said, 'I answered when the venerable one had not yet asked.' The monk asked, 'What is that?' (即是如何 - What is it then?) The master said, 'It is the moment you ask.' The monk asked, 'What is the direct root source sealed by the Buddha?' (如何是直截根源佛所印 - What is the Dharma directly pointing to the root source, sealed by the Buddha?) The master threw down his staff, scattered his hands, and left. Someone asked, 'What is the great meaning of the Buddha-dharma?' (如何是佛法大意 - What is the essential meaning of the Buddha's teachings?) The master said, 'This year the frost came early, the buckwheat will not be harvested.' Someone asked, 'What is the meaning of the Westward transmission?' (如何是西來 - What is the meaning of Bodhidharma's coming from the West?) The master put his hand into his robe, took out his fist, and opened it to show him. The monk then knelt down and made a gesture of receiving with both hands. The master said, 'What is it?' The monk had no reply. Someone asked, 'What is the Dao?' (如何是道 - What is the Way?) The master said, 'A withered tree dragon's roar.' He said, 'This student does not understand.' The master said, 'Eyes in a skull.' One day, the master said to the assembly, 'If a person is on a thousand-foot cliff, with a tree branch in their mouth, their feet have nothing to step on, and their hands have nothing to hold onto. Suddenly someone asks what is the meaning of the Westward transmission. If you open your mouth to answer, you will lose your life; if you do not answer, you will violate the question. At such a time, what should you do?' At that time, the Venerable Zhao (招上座 - name of a monk) came out and said, 'When climbing the tree, I will not ask; what about before climbing the tree?' The master smiled and said nothing.

Bao Tan (寶曇 - name of a monk) said, 'If the leak of desire is not removed first, accumulating knowledge becomes a fault. Mistakenly taking hearing as the Buddha, why doesn't the Buddha hear himself?' This is what Manjushri (文殊 - Bodhisattva of wisdom) said to Ananda (慶喜 - one of the ten principal disciples of the Buddha). Xian's (閑 - name of a monk) extensive learning did not match Ananda's, but the loss of not hearing the Dao is roughly the same in magnitude. When Xian was at Baizhang's (百丈 - Zen master) place, he was at the peak of his talent, answering ten questions for every one asked, and a hundred for every ten. Although he could illuminate and calculate, they were all treasures of others. Once the wind of karma blew him to Weishan (溈山 - name of a mountain), his livelihood was swept away. He then resolutely went down to Dongting (洞庭 - lake name), passed through Xiangyang (襄陽 - city name) and Hanyang (漢陽 - city name), and chose a remnant site in Nanyang (南陽 - city name) to live in. The mountain clouds came and went, and the wild birds chirped, no longer with the disturbing things of the past. From then on, he ate when hungry and drank when thirsty, relying entirely on his own strength. One day, striking bamboo made a clear sound, and the news before his parents were born was revealed. Thereupon, he bowed to Weishan and composed a verse: 'With one strike, I forgot what I knew.'

。更不假修治之語。自是如來禪祖師禪流佈諸方矣。如來禪閫內之事也。祖師禪閫外之事也。故曰。閫以內。天子制之。閫以外。將軍制之。暮年上樹之機。又非如來禪祖師禪之所牢籠也。

杭州徑山洪諲禪師

師初參云巖。機緣不契。造溈山。蒙滯頓釋。自會昌沙汰以還。咸通六年為徑山第三祖。僧問。掩息如灰時如何。師曰。猶是時人功干。僧曰。干后如何。師曰。耕人田不種。僧曰。畢竟如何。師曰。禾熟不臨場。僧問。龍門不假風雷勢。便透得者如何。師曰。猶是一品二品。僧曰。此既是階級。向上事如何。師曰。吾不知汝有龍門。僧問。如霜如雪時如何。師曰。猶是污染。曰。不污染時如何。師曰。不全色。許州全明上座曾問石霜一毫穿眾穴時如何。石霜云。直須萬年后。問。萬年后如何。石霜云。登科任汝登科。拔萃任汝拔華。后問師云。一豪穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果。僧問。如何是長。師云。千聖不能量。問。如何是短。師云。蟭螟眼裡著不滿。其僧不肯便去。舉似石霜。霜云。只為太近實頭。僧云。如何是長。霜云。不屈曲。云。如何是短。霜云。雙六盤中不喝采。佛日長老訪師問曰。伏承長老獨化一方。何以薦游峰頂。佛日曰。朗月當空掛。冰霜不自寒。師

【現代漢語翻譯】現代漢語譯本：不再假借任何修飾之語。從此，如來禪（Tathagata Zen，指側重於佛陀教導的禪宗）和祖師禪（Patriarch Zen，指側重於禪宗祖師的禪宗）流傳於各地。如來禪是閨房之內的事，祖師禪是閨房之外的事。所以說，『閨房以內，天子制定規則；閨房以外，將軍制定規則。』暮年攀樹的機鋒，也不是如來禪和祖師禪所能束縛的。

杭州徑山洪諲禪師（Hongyin，Zen Master of Jing Mountain in Hangzhou）

禪師最初參訪云巖（Yunyan），機緣不契合。後來到溈山（Weishan），才頓然開悟。自從會昌（Huichang）年間的沙汰（迫害佛教事件）之後，咸通（Xiantong）六年，禪師成為徑山第三代祖師。有僧人問：『氣息斷絕，如同死灰時，如何？』禪師說：『這仍然是世俗之人的功夫。』僧人問：『功夫之後如何？』禪師說：『耕別人的田，卻不播種。』僧人問：『究竟如何？』禪師說：『稻穀成熟了，卻不到場上收割。』有僧人問：『龍門（Longmen）不憑藉風雷之勢，便能穿透，這樣的人如何？』禪師說：『仍然是一品二品。』僧人說：『既然有階級，那麼向上之事如何？』禪師說：『我不知道你有龍門。』有僧人問：『如霜如雪時，如何？』禪師說：『仍然是污染。』僧人說：『不污染時，如何？』禪師說：『不全色。』許州（Xuzhou）全明上座（Quanming，Senior Monk）曾經問石霜（Shishuang）：『一毫穿眾穴時，如何？』石霜說：『必須萬年后。』問：『萬年后如何？』石霜說：『登科任你登科，拔萃任你拔萃。』後來問禪師說：『一毫穿眾穴時，如何？』禪師說：『光靴任你光靴，結果任你結果。』有僧人問：『如何是長？』禪師說：『千聖也不能衡量。』問：『如何是短？』禪師說：『蟭螟（一種小蟲）眼裡也放不滿。』那位僧人不肯，便離開了。將此事告訴石霜，石霜說：『只因爲太近於實在。』僧人問：『如何是長？』石霜說：『不彎曲。』問：『如何是短？』石霜說：『雙陸盤中不喝彩。』佛日長老（Elder Fori）拜訪禪師，問道：『聽說長老您獨自教化一方，如何推薦遊覽峰頂？』佛日說：『明亮的月亮當空懸掛，冰霜自然寒冷。』禪師

【English Translation】 English version: Furthermore, there is no borrowing of embellished language. From this point on, Tathagata Zen (Tathagata Zen, referring to Zen Buddhism that emphasizes the teachings of the Buddha) and Patriarch Zen (Patriarch Zen, referring to Zen Buddhism that emphasizes the Zen masters) spread to various regions. Tathagata Zen is a matter within the boudoir, while Patriarch Zen is a matter outside the boudoir. Therefore, it is said, 'Within the boudoir, the emperor makes the rules; outside the boudoir, the general makes the rules.' The critical moment of climbing a tree in old age is also not something that Tathagata Zen and Patriarch Zen can confine.

Zen Master Hongyin (Hongyin, Zen Master of Jing Mountain in Hangzhou)

The master initially visited Yunyan (Yunyan), but the opportunity did not align. Later, he went to Weishan (Weishan), where he suddenly attained enlightenment. Since the persecution of Buddhism during the Huichang (Huichang) era, in the sixth year of Xiantong (Xiantong), the master became the third patriarch of Jing Mountain. A monk asked, 'What is it like when the breath stops, like dead ashes?' The master said, 'This is still the effort of worldly people.' The monk asked, 'What is after the effort?' The master said, 'Plowing someone else's field but not sowing seeds.' The monk asked, 'What is it ultimately?' The master said, 'When the rice is ripe, not going to the field to harvest.' A monk asked, 'If one can penetrate the Dragon Gate (Longmen) without relying on the force of wind and thunder, what is such a person like?' The master said, 'Still a first or second rank.' The monk said, 'Since there are ranks, what about the matter of going upwards?' The master said, 'I don't know that you have a Dragon Gate.' A monk asked, 'What is it like when it is like frost and snow?' The master said, 'Still defilement.' The monk said, 'What is it like when it is not defilement?' The master said, 'Not full color.' Senior Monk Quanming (Quanming, Senior Monk) of Xuzhou (Xuzhou) once asked Shishuang (Shishuang), 'What is it like when one hair penetrates many holes?' Shishuang said, 'It must be ten thousand years later.' Asked, 'What is it like ten thousand years later?' Shishuang said, 'Pass the exam as you wish, excel as you wish.' Later, he asked the master, 'What is it like when one hair penetrates many holes?' The master said, 'Shining boots as you wish, bearing fruit as you wish.' A monk asked, 'What is long?' The master said, 'A thousand sages cannot measure it.' Asked, 'What is short?' The master said, 'Not even enough to fill the eye of a gnat (a small insect).' That monk was unwilling and left. He told Shishuang about this, and Shishuang said, 'Only because it is too close to reality.' The monk asked, 'What is long?' Shishuang said, 'Not crooked.' Asked, 'What is short?' Shishuang said, 'No cheering in the Shuanglu game.' Elder Fori (Elder Fori) visited the master and asked, 'I heard that you are independently teaching in one area, how do you recommend visiting the peak?' Fori said, 'The bright moon hangs in the sky, ice and frost are naturally cold.' The master

曰。莫便是長老家風否。佛日曰。峭峙萬重關。于中含寶月。師曰。此猶是文言。作么生是長老家風。曰。今日賴遇佛日。佛日卻問隱密。全真時人知有道不得。大省無辜時人知有道得。於此二途猶是時人升降處。未審長老親道自道如何道。師曰。我家道處無個道。佛日曰。如來路上無私曲。便請玄音和一場。師曰。任汝二輪更互照。碧潭云外不相關。佛日曰。為報白頭無限眾。此回年少莫歸鄉。師曰。老少同輪無向背。我家玄路勿參差。佛日曰。一言定天下。四句為誰留。師曰。汝言有三四。我道其中一也無。后得其子米嶺。垂示曰。莫過於此。僧問。未審是什麼物莫過於此。米曰。不出是。其僧后問長慶。為什麼不出是。長慶雲。汝擬喚作什麼。

寶曇曰。機輪是不撥而自轉者也。古人以虛空大地為機輪。斡旋自在。以金圈栗棘為機輪。遊戲吐吞。故機輪是運載學者至佛法大海之具。是推轂迷流出生死道徑之具。故機輪不可一日無也。或曰。如俱胝打地輩。又安用機輪哉。是殆不知二老機輪如干將如鏌鎁。其鋒不可當。當者必死。是此機輪也。諲公向上關棙撥最初機輪。如旋風如火輪。不知當時死於其手者幾何人哉。獨其子米嶺師有一語見於書已。無諲之手難哉。

福州靈云志勤禪師

師初在

【現代漢語翻譯】現代漢語譯本：

有人問道：『這就是長老的家風嗎？』佛日回答說：『峭拔聳立萬重關隘，其中蘊含著寶月。』禪師說：『這仍然是書面上的言語，怎樣才是長老的家風？』佛日說：『今天多虧遇到了佛日。』佛日反問道：『隱秘，全真，世人知道有道卻說不出。大徹大悟，即使是無辜的世人也知道有道可說。』在這兩條路上，仍然是世人升降的地方。不知道長老您親自證悟的道，是如何說的？』禪師說：『我家所說的道，沒有一個「道」字。』佛日說：『如來的道路上沒有私心偏袒，請您來一段玄妙的音調。』禪師說：『任憑你的日月二輪交替照耀，與我碧潭中的雲影毫不相干。』佛日說：『爲了告訴無數白髮蒼蒼的人們，這次年輕就不要再回故鄉了。』禪師說：『老少同在一個輪子上，沒有方向和背離，我家的玄妙道路上，不要有參差。』佛日說：『一句話可以安定天下，四句偈語是為誰而留？』禪師說：『你說有三句四句，我說其中一句也沒有。』後來他的兒子米嶺禪師，開示說：『沒有比這個更重要的了。』有僧人問：『不知道是什麼東西沒有比這個更重要的？』米嶺說：『就是這個。』那個僧人後來問長慶禪師：『為什麼說不出就是這個？』長慶禪師說：『你打算叫它什麼？』

寶曇說：『機輪是不撥動也能自己轉動的。古人把虛空大地當作機輪，運轉自如。把金圈栗棘蓬當作機輪，遊戲吞吐。所以機輪是運載學者到達佛法大海的工具，是推動迷惑的眾生出生死輪迴的途徑。所以機輪一天也不能沒有。』有人說：『像俱胝禪師打地這樣的，又哪裡用得著機輪呢？』這大概是不懂二老（諲公及其子米嶺）的機輪像干將、鏌鎁寶劍一樣，鋒利無比，觸之必死。說的就是這種機輪。諲公向上撥動關捩，最初的機輪，像旋風，像火輪，不知道當時死在他手下的人有多少。只有他的兒子米嶺禪師有一句話記載在書里了，沒有諲公的手是很難做到的。

福州靈云志勤禪師

禪師最初在…… English version:

Someone asked: 'Is this the family style of the elder?' Fori (Buddha Sun) replied: 'Steeply towering are ten thousand passes, within which contains a precious moon.' The Zen master said: 'This is still literary language. What is the family style of the elder?' Fori said: 'Today, I am fortunate to meet Fori.' Fori then asked: 'Secret, complete truth, people know there is the Dao but cannot express it. Great enlightenment, even innocent people know there is a Dao to speak of.' On these two paths, it is still where people rise and fall. I wonder, elder, how do you personally realize and speak of the Dao?' The Zen master said: 'In my family's way of speaking about the Dao, there is no 'Dao' word.' Fori said: 'On the path of the Tathagata (如來), there is no partiality. Please give us a round of profound sound.' The Zen master said: 'Let your two wheels of sun and moon shine alternately, they are unrelated to the clouds in my green pool.' Fori said: 'To tell the countless white-haired people, do not return to your hometown this time while you are young.' The Zen master said: 'Old and young are on the same wheel, without direction or turning away. In my family's profound path, there should be no disparity.' Fori said: 'One word can settle the world, for whom are the four lines of verse left?' The Zen master said: 'You say there are three or four lines, I say there is not even one among them.' Later, his son, Zen Master Miling (米嶺), gave instructions, saying: 'Nothing is more important than this.' A monk asked: 'I wonder, what is it that nothing is more important than this?' Miling said: 'It is this.' That monk later asked Zen Master Changqing (長慶): 'Why say it is inexpressible?' Zen Master Changqing said: 'What do you intend to call it?'

Baotan (寶曇) said: 'The mechanism is that which turns by itself without being pushed. The ancients regarded empty space and the great earth as the mechanism, operating freely. They regarded the golden ring chestnut bur (金圈栗棘) as the mechanism, playfully swallowing and spitting. Therefore, the mechanism is a tool for transporting scholars to the ocean of the Buddha's teachings, and a means of propelling confused beings to be born from the path of birth and death. Therefore, the mechanism cannot be without it for a day.' Someone said: 'Like Master Juchi (俱胝) striking the ground, what use is the mechanism?' This is probably because they do not understand that the two elders' (Yingong (諲公) and his son Miling) mechanism is like the Ganjiang (干將) and Moye (鏌鎁) swords, incomparably sharp, and those who touch it will surely die. This is the mechanism being spoken of. Yingong upwardly moves the latch, the initial mechanism, like a whirlwind, like a fire wheel, I do not know how many people died at his hands at that time. Only his son, Zen Master Miling, has a saying recorded in the book, which is difficult to do without Yingong's hand.

Zen Master Lingyun Zhiqin (靈云志勤) of Fuzhou (福州)

The Zen master was initially at...

【English Translation】 English version:

Someone asked: 'Is this the family style of the elder?' Fori (Buddha Sun) replied: 'Steeply towering are ten thousand passes, within which contains a precious moon.' The Zen master said: 'This is still literary language. What is the family style of the elder?' Fori said: 'Today, I am fortunate to meet Fori.' Fori then asked: 'Secret, complete truth, people know there is the Dao but cannot express it. Great enlightenment, even innocent people know there is a Dao to speak of.' On these two paths, it is still where people rise and fall. I wonder, elder, how do you personally realize and speak of the Dao?' The Zen master said: 'In my family's way of speaking about the Dao, there is no 'Dao' word.' Fori said: 'On the path of the Tathagata (如來), there is no partiality. Please give us a round of profound sound.' The Zen master said: 'Let your two wheels of sun and moon shine alternately, they are unrelated to the clouds in my green pool.' Fori said: 'To tell the countless white-haired people, do not return to your hometown this time while you are young.' The Zen master said: 'Old and young are on the same wheel, without direction or turning away. In my family's profound path, there should be no disparity.' Fori said: 'One word can settle the world, for whom are the four lines of verse left?' The Zen master said: 'You say there are three or four lines, I say there is not even one among them.' Later, his son, Zen Master Miling (米嶺), gave instructions, saying: 'Nothing is more important than this.' A monk asked: 'I wonder, what is it that nothing is more important than this?' Miling said: 'It is this.' That monk later asked Zen Master Changqing (長慶): 'Why say it is inexpressible?' Zen Master Changqing said: 'What do you intend to call it?' Baotan (寶曇) said: 'The mechanism is that which turns by itself without being pushed. The ancients regarded empty space and the great earth as the mechanism, operating freely. They regarded the golden ring chestnut bur (金圈栗棘) as the mechanism, playfully swallowing and spitting. Therefore, the mechanism is a tool for transporting scholars to the ocean of the Buddha's teachings, and a means of propelling confused beings to be born from the path of birth and death. Therefore, the mechanism cannot be without it for a day.' Someone said: 'Like Master Juchi (俱胝) striking the ground, what use is the mechanism?' This is probably because they do not understand that the two elders' (Yingong (諲公) and his son Miling) mechanism is like the Ganjiang (干將) and Moye (鏌鎁) swords, incomparably sharp, and those who touch it will surely die. This is the mechanism being spoken of. Yingong upwardly moves the latch, the initial mechanism, like a whirlwind, like a fire wheel, I do not know how many people died at his hands at that time. Only his son, Zen Master Miling, has a saying recorded in the book, which is difficult to do without Yingong's hand. Zen Master Lingyun Zhiqin (靈云志勤) of Fuzhou (福州) The Zen master was initially at...

溈山。因見桃花啟悟乃曰。三十年來尋劍客。幾逢落葉又抽枝。自從一見桃花后。直至如今更不疑。溈山覽偈。詰其所以然。與之符契。溈山曰。從緣悟達。永無退失。善自護持。后僧舉到玄沙。沙曰。諦當甚諦當。敢保老兄未徹。眾疑此語。玄沙以問地藏。恁么道汝作么生會。地藏云。不是桂琛即走殺天下人。師返閩川示眾曰。諸仁者。所有長短盡至不常。且觀四時草木葉落花開。何況塵劫來天人七趣。地水火風成壞轉輪。因果將盡三惡道苦。毛髮不添減。唯根帶神識常存。上根者遇善友。申明當處解脫。便是道場。中下癡愚不能覺照。沉迷三界流轉生死。釋尊為伊天上人間設教證明顯發智道。汝等還會么。時有僧問。如何得出離生老病死。師曰。青山元不動。浮雲蜚去來。問。君王出陣時如何。師曰。春明門外不問長安。僧曰。如何覲得天子。師曰。盲鶴下清池。魚從腳下過。問。如何是佛法大意。師曰。驢事未去。馬事到來。問。未輸玄旨再請垂示。師曰。彩氣夜常動。精靈日少逢。長生問。混沌未分時。含生何來。師曰。如露柱懷兒。曰。分后如何。師曰。如片云點太清。曰。未審太清還受點也無。師不答。曰。恁么即含生不來也。師又不答。曰。直得純清絕點時如何。師曰。猶是真常流注。曰。如何是真常

【現代漢語翻譯】現代漢語譯本溈山（Weishan，地名）。因為見到桃花開放而有所領悟，於是說：『三十年來我像個尋劍的俠客，幾次遇到樹葉飄落又長出新枝。自從見到桃花之後，直到現在再也沒有任何懷疑。』溈山（Weishan）看了這首偈語，追問他領悟的緣由，發現與自己的見解相符。溈山（Weishan）說：『從因緣而悟達，永遠不會退失。好好地守護保持它。』後來有僧人把這件事告訴了玄沙（Xuansha）。玄沙（Xuansha）說：『確實非常確實，但我敢保證這位老兄還沒有徹底領悟。』大家對此話感到疑惑。玄沙（Xuansha）拿這話去問地藏（Dizang）：『你這樣說，你打算怎麼理解？』地藏（Dizang）說：『如果不是桂琛（Guichen），就要讓天下人都白跑一趟了。』這位禪師回到閩川（Minchuan）后，對大眾開示說：『各位仁者，所有長短好壞最終都會歸於無常。且看四季的草木，葉落花開，何況經歷了無數塵劫的天人七趣，地水火風的成住壞空，因果報應終有盡時，三惡道的苦難。即使一根毛髮也不會增減，只有根本所帶的神識常存。上等根器的人遇到善知識，申明當下之處就能解脫，那就是道場。中下等根器愚癡的人不能覺察照見，沉迷於三界之中，流轉生死。釋尊（Shizun，釋迦牟尼佛的尊稱）爲了他們，在天上人間設立教法，證明顯發智慧之道。你們能明白嗎？』當時有僧人問：『如何才能出離生老病死？』禪師說：『青山原本不動，浮雲飄來飄去。』問：『君王出征時如何？』禪師說：『春明門外不問長安。』僧人說：『如何才能覲見天子？』禪師說：『盲鶴飛下清澈的池塘，魚兒從腳下經過。』問：『如何是佛法的大意？』禪師說：『驢子的事情還沒解決，馬的事情又來了。』問：『如果還沒有領會玄妙的旨意，請您再次開示。』禪師說：『彩色的光芒夜晚常常閃動，有靈性的事物白天很少出現。』長生（Changsheng）問：『混沌未開的時候，含靈的生命從哪裡來？』禪師說：『就像露柱懷著孩子。』長生（Changsheng）說：『開分之後又如何呢？』禪師說：『就像一片雲彩點綴著天空。』長生（Changsheng）說：『不知道天空還會接受點綴嗎？』禪師不回答。長生（Changsheng）說：『這樣說來，含靈的生命就沒有來處了。』禪師又不回答。長生（Changsheng）說：『如果達到純凈無染的狀態時如何？』禪師說：『仍然是真常的流注。』長生（Changsheng）問：『什麼是真常？』

【English Translation】 English version Weishan (Weishan, place name). Because he saw the peach blossoms blooming and had an enlightenment, he said: 'For thirty years, I have been like a swordsman seeking a sword, encountering falling leaves and new branches sprouting several times. Since seeing the peach blossoms, I have had no doubts until now.' Weishan (Weishan) read this verse and questioned him about the reason for his enlightenment, and found that it matched his own views. Weishan (Weishan) said: 'Enlightenment from conditions will never be lost. Protect and maintain it well.' Later, a monk told Xuansha (Xuansha) about this matter. Xuansha (Xuansha) said: 'Indeed, very indeed, but I dare to guarantee that this old brother has not completely understood.' Everyone was puzzled by this statement. Xuansha (Xuansha) asked Dizang (Dizang) about this: 'You say that, how do you intend to understand it?' Dizang (Dizang) said: 'If it weren't for Guichen (Guichen), everyone in the world would have run in vain.' After returning to Minchuan (Minchuan), the Zen master gave a sermon to the public, saying: 'Dear friends, all lengths and shortcomings will eventually return to impermanence. Look at the grass and trees of the four seasons, the leaves fall and the flowers bloom, not to mention the heavenly beings and the seven realms who have experienced countless kalpas, the formation, dwelling, decay, and emptiness of earth, water, fire, and wind, and the retribution of cause and effect will eventually end, and the suffering of the three evil paths. Even a single hair will not increase or decrease, only the divine consciousness brought by the root remains. People with superior roots encounter good teachers and friends, and clarifying the present place can lead to liberation, which is the Bodhimanda. People with middle and lower roots who are foolish cannot perceive and see, and are immersed in the three realms, transmigrating through birth and death. Shakyamuni (Shizun, honorific title of Shakyamuni Buddha) established teachings in heaven and earth for them, proving and revealing the path of wisdom. Can you understand?' At that time, a monk asked: 'How can one escape birth, old age, sickness, and death?' The Zen master said: 'The green mountains are originally still, and the floating clouds fly back and forth.' Asked: 'What is it like when the king goes out to battle?' The Zen master said: 'Outside Chunming Gate, don't ask about Chang'an.' The monk said: 'How can I meet the Son of Heaven?' The Zen master said: 'A blind crane flies down to a clear pond, and fish pass under its feet.' Asked: 'What is the general meaning of the Buddha-dharma?' The Zen master said: 'The donkey's business has not been resolved, and the horse's business has arrived.' Asked: 'If you have not yet understood the profound meaning, please give further instructions.' The Zen master said: 'Colorful lights often move at night, and spiritual things rarely appear during the day.' Changsheng (Changsheng) asked: 'When chaos has not yet opened, where do sentient beings come from?' The Zen master said: 'It's like a dew pillar carrying a child.' Changsheng (Changsheng) said: 'What about after the separation?' The Zen master said: 'It's like a piece of cloud embellishing the sky.' Changsheng (Changsheng) said: 'I don't know if the sky will still accept embellishment?' The Zen master did not answer. Changsheng (Changsheng) said: 'In that case, sentient beings have no origin.' The Zen master did not answer again. Changsheng (Changsheng) said: 'What if one reaches a state of pure and spotless?' The Zen master said: 'It is still the flow of true constancy.' Changsheng (Changsheng) asked: 'What is true constancy?'

流注。師曰。如鏡長明。問。向上更有事在否。師曰。有。問。如何是向上事。師曰。打破鏡來與汝相見。問。如何是西來意。師曰。井底種林檎。問。學人不會。師曰。今年桃李貴。一顆直千金。問。摩尼珠不隨眾色。未審作什麼色。師曰。白色。恁么即隨眾色也。師曰。趙璧本無瑕。相如誑秦主。問。君王出陣時如何。師曰。呂才葬龍耳。問。其事如何。師曰。坐見白衣天。曰。王今何在。師曰。莫觸龍顏。

寶曇曰。或云靈云見桃花悟道亦適然耳。愚嘗誦其三十年來尋劍客。幾回葉落又抽枝之語。知其得道艱苦倍于常人。不學者以為茍然。唯學者然後知其難也。對長生混沌未分之問。道眼精瑩如克家者流。嚴而少恩所以正名定分者。毫釐不可忽。愚于兩不對之旨故有是言。或曰聞聲悟道見色明心。為靈云之旨。是刻人糞為旃檀形也。殊不知一笑粲中。虛空為之撲落。須彌為之起舞。玄沙云諦當甚諦當。敢保老兄未徹在。盡大地人性命總在此老手裡。今時人昧卻。當陽一箭。不為玄沙礙塞。卻被桃花熱瞞。所謂癡人面前不得說夢。

晉州霍山和尚

師因仰山一僧到。自稱集云峰下四藤條。天下大禪佛。參。師乃喚維那打鐘。著大禪佛。驟步而去。師聞五臺秘魔巖和尚凡有僧到禮拜以木叉叉著。

{ "translations": [ "現代漢語譯本：\n流注。師父說：『如鏡子一般長久光明。』\n有人問：『向上還有什麼事嗎？』\n師父說：『有。』\n問：『如何是向上事？』\n師父說：『打破鏡子來與你相見。』\n問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』\n師父說：『井底種林檎（沙果）。』\n問：『學人不會。』\n師父說：『今年桃李貴，一顆直千金。』\n問：『摩尼珠（Mani jewel，象徵佛性的寶珠）不隨眾色，未審作什麼色？』\n師父說：『白色。』\n（那）恁么即隨眾色也（這樣就隨著眾色了）。\n師父說：『趙璧（Zhao's jade，指價值連城的寶玉）本無瑕，相如（藺相如，戰國時趙國大臣）誑秦主（秦王）。』\n問：『君王出陣時如何？』\n師父說：『呂才（唐代天文學家）葬龍耳。』\n問：『其事如何？』\n師父說：『坐見白衣天（指觀音菩薩）。』\n（那人）曰：『王今何在？』\n師父說：『莫觸龍顏（不要冒犯皇帝）。』\n\n寶曇（Bao Tan，人名）說：『有人說靈云（Ling Yun，人名）見桃花悟道也只是偶然。我曾經誦讀他『三十年來尋劍客，幾回葉落又抽枝』的詩句，知道他得道艱苦遠勝于常人。不學習的人以為是偶然，只有學習的人才知道其艱難。』\n對於長生混沌未分之問，道眼精瑩如克家者流。嚴而少恩所以正名定分者，毫釐不可忽。我對於兩不對的宗旨故有是言。有人說聞聲悟道見色明心，是靈云的宗旨，這是刻人糞為旃檀（Sandalwood，一種名貴的香木）的形狀啊。殊不知一笑粲中，虛空為之撲落，須彌（Mount Sumeru，佛教中的須彌山）為之起舞。玄沙（Xuan Sha，人名）說諦當甚諦當，敢保老兄未徹在。盡大地人性命總在此老手裡。今時人昧卻，當陽一箭。不為玄沙礙塞，卻被桃花熱瞞。所謂癡人面前不得說夢。\n\n晉州霍山（Huo Shan of Jin Zhou，地名）和尚\n\n師父因為仰山（Yang Shan，地名）一個僧人來到，自稱集云峰（Ji Yun Peak，地名）下四藤條，天下大禪佛，參拜。師父於是叫維那（寺院中的一種職務）打鐘，讓大禪佛，驟步而去。師父聽說五臺（Mount Wutai，佛教名山）秘魔巖（Mi Mo Cliff，地名）和尚凡是有僧人來到就禮拜，用木叉叉著。", "English version:\nEffluxion. The Master said, 'Like a mirror, it is always bright.'\nSomeone asked, 'Is there anything more beyond this?'\nThe Master said, 'Yes.'\nAsked, 'What is the matter beyond this?'\nThe Master said, 'Break the mirror and meet you.'\nAsked, 'What is the meaning of Bodhidharma's coming from the West?'\nThe Master said, 'Planting crabapples at the bottom of a well.'\nAsked, 'The student does not understand.'\nThe Master said, 'This year, peaches and plums are expensive; one fruit is worth a thousand gold.'\nAsked, 'The Mani jewel (Mani jewel, a gem symbolizing Buddha-nature) does not follow the colors; what color does it take?'\nThe Master said, 'White.'\n(Then) 'So it follows the colors.'\nThe Master said, 'Zhao's jade (Zhao's jade, referring to priceless jade) was originally flawless; Lin Xiangru (Lin Xiangru, a minister of Zhao during the Warring States period) deceived the King of Qin (King of Qin).'\nAsked, 'What is it like when the king goes to battle?'\nThe Master said, 'Lü Cai (Lü Cai, a Tang dynasty astronomer) buried the dragon's ears.'\nAsked, 'What is the matter?'\nThe Master said, 'Sitting and seeing the White-Robed Heaven (referring to Avalokiteśvara Bodhisattva).'\n(The person) said, 'Where is the king now?'\nThe Master said, 'Do not offend the dragon's countenance (do not offend the emperor).'\n\nBao Tan (Bao Tan, a person's name) said, 'Some say that Ling Yun's (Ling Yun, a person's name) enlightenment upon seeing peach blossoms was just accidental. I once recited his poem, \'For thirty years, I have been seeking a swordsman; how many times have the leaves fallen and sprouted again,\' knowing that his enlightenment was far more difficult than ordinary people.' Those who do not study think it is accidental, but only those who study know its difficulty.\nRegarding the question of longevity and the undifferentiated chaos, the eye of the Dao is as clear as those who manage their households well. Strictness and lack of kindness are used to rectify names and define roles; even the slightest detail cannot be ignored. I have these words regarding the principle of the two not being in agreement. Some say that hearing sounds leads to enlightenment and seeing colors clarifies the mind, which is Ling Yun's principle; this is like carving human excrement into the shape of sandalwood (Sandalwood, a precious fragrant wood). Little do they know that in a single radiant smile, the void collapses and Mount Sumeru (Mount Sumeru, the Sumeru mountain in Buddhism) dances. Xuan Sha (Xuan Sha, a person's name) said, \'It is truly appropriate, truly appropriate; I dare to guarantee that you have not thoroughly understood it. The lives of all beings on earth are in the hands of this old man.\' People today are ignorant of it, a single arrow in the open. It is not obstructed by Xuan Sha but is deceived by the heat of the peach blossoms. As the saying goes, do not speak of dreams in front of a fool.\n\nThe Monk Huo Shan of Jin Zhou (Huo Shan of Jin Zhou, a place name)\n\nThe Master, because a monk from Yang Shan (Yang Shan, a place name) came, claiming to be the four vines under Ji Yun Peak (Ji Yun Peak, a place name), the great Chan Buddha of the world, paid respects. The Master then called the director (a position in the monastery) to ring the bell, telling the great Chan Buddha to leave quickly. The Master heard that the monk of Mi Mo Cliff (Mi Mo Cliff, a place name) on Mount Wutai (Mount Wutai, a famous Buddhist mountain) would bow to any monk who came and hold them with a wooden fork." ] }

師一日訪之。才見不禮拜。便攛入秘魔懷裡。秘魔拊師背三下。師起拍手云。師兄一千里地賺我來。便回。

寶曇曰。走大禪佛。勘秘魔巖。便有折衝千里氣象。秘魔叉下死卻多少英衲。才放下叉子便不奈一僧何。重新拈起叉子來。盡大地人卻不奈一霍山何也。

襄州王敬初常侍

常侍視事次。米和尚至。常侍乃舉筆。米曰。還判得虛空否。常侍擲筆入廳更不出。米致疑。至明日憑鼓山供養主入探其意。米隨之潛立遮蔽間偵伺。供養主才坐便問。昨日米和尚有甚麼言句便不得見。常侍曰。獅子咬人。韓獹逐塊。米師聞得即省前謬。遽出朗笑曰。我會也我會也。后令僧去問仰山云。今時還假悟也無。仰山云。悟即不無。爭奈落在第二頭。米然之。又令僧去問洞山云。那個究竟作么生。洞山云。卻須問他始得。米亦然之。常侍問一僧云。一切眾生還有佛性也無。僧曰。盡有。常侍指壁間𦘕狗子云。者個還有也無。僧無對。常侍自代云。看咬著。

寶曇曰。常侍見溈山又見臨濟。勘米和尚似臨濟不似溈山。古人亦有得道於斯而取法於彼者。米師求端于供養主亦甚窘矣。及其勘仰山洞山何其直截。如斯是亦親見常侍之力歟。常侍偉人洞見米師隱情。宜為世出世間之敏手也。

前福州長慶大安禪

【現代漢語翻譯】現代漢語譯本一日，有位禪師去拜訪秘魔巖主（一位隱居的禪者）。禪師一見面，既不頂禮也不拜，直接就往秘魔巖主的懷裡鉆。秘魔巖主拍了禪師的背三下。禪師起身，拍著手說：『師兄啊，你用一千里的路程來騙我來這裡。』說完就回去了。

寶曇禪師評論說：『這位禪師真是個了不起的大禪佛，竟然敢去勘驗秘魔巖主。這其中自有他折服千里之外的氣概。秘魔巖主的鐵叉下不知打死了多少有才華的僧人，可是一旦放下鐵叉，就對一個僧人無可奈何。重新拿起鐵叉，卻又讓天下人都奈何不了霍山（秘魔巖主的別稱）了。』

襄州王敬初常侍（官名）

王常侍在處理公務的時候，米和尚來了。王常侍就拿起筆。米和尚問：『還能判決虛空嗎？』王常侍把筆扔到廳堂里，不再說話。米和尚對此感到疑惑，第二天就請鼓山寺的供養主去探聽王常侍的意思。米和尚偷偷地站在屏風後面偵聽。供養主剛坐下就問：『昨天米和尚說了什麼話，讓您不願意見他？』王常侍說：『獅子咬人，韓獹（一種狗）追逐土塊。』米和尚聽了，立刻明白了之前的錯誤，隨即大笑說：『我明白了，我明白了。』後來，米和尚派僧人去問仰山慧寂禪師：『現在還需要開悟嗎？』仰山禪師說：『開悟不是沒有，只是落在第二義諦。』米和尚認可了他的說法。又派僧人去問洞山良價禪師：『那個究竟是怎麼回事？』洞山禪師說：『那就要問他（王常侍）才行。』米和尚也認可了他的說法。王常侍問一個僧人：『一切眾生都有佛性嗎？』僧人說：『都有。』王常侍指著墻上畫的狗說：『這個也有嗎？』僧人無言以對。王常侍自己回答說：『小心咬著。』

寶曇禪師評論說：『王常侍既見過溈山靈佑禪師，又見過臨濟義玄禪師。他勘驗米和尚，像臨濟禪師而不像溈山禪師。古人也有在這種地方得道，卻取法於另一種地方的。米和尚向供養主尋求答案，也實在是很窘迫了。等到他勘問仰山禪師和洞山禪師，又是多麼的直截了當。像這樣，大概也是親眼見識了王常侍的力量吧。王常侍真是個偉人，洞察了米和尚的隱情，應該算是世間和出世間都敏捷的人。』

前福州長慶大安禪師

【English Translation】 English version One day, a Zen master visited him (Mimo Ganju, a reclusive Zen practitioner). As soon as the master saw him, without bowing or paying respects, he rushed into Mimo's embrace. Mimo patted the master's back three times. The master got up, clapped his hands, and said, 'Brother, you tricked me into coming here from a thousand miles away.' Then he left.

Baotan commented, 'This master is truly a great Zen Buddha, daring to examine Mimo Ganju. He possesses the spirit to subdue from a thousand miles away. How many talented monks have died under Mimo's iron fork, but once he puts down the fork, he can't do anything about a single monk. When he picks up the fork again, the whole world can't do anything about Mount Huo (another name for Mimo Ganju).'

Wang Jingchu, the Chamberlain of Xiangzhou (official title)

While Chamberlain Wang was handling official duties, Monk Mi arrived. Chamberlain Wang picked up his brush. Monk Mi asked, 'Can you still judge emptiness?' Chamberlain Wang threw the brush into the hall and said nothing more. Monk Mi was puzzled by this. The next day, he asked the chief patron of Gushan Temple to inquire about Chamberlain Wang's meaning. Monk Mi secretly stood behind a screen to eavesdrop. As soon as the chief patron sat down, he asked, 'What did Monk Mi say yesterday that made you unwilling to see him?' Chamberlain Wang said, 'A lion bites people, a Han hound (a type of dog) chases clods of earth.' Monk Mi heard this and immediately understood his previous mistake. He laughed loudly and said, 'I understand, I understand.' Later, Monk Mi sent a monk to ask Zen Master Yangshan Huiji, 'Is enlightenment still necessary now?' Zen Master Yangshan said, 'Enlightenment is not absent, but it falls into the secondary truth.' Monk Mi agreed with his statement. He also sent a monk to ask Zen Master Dongshan Liangjie, 'What is the ultimate matter?' Zen Master Dongshan said, 'You must ask him (Chamberlain Wang) to find out.' Monk Mi also agreed with his statement. Chamberlain Wang asked a monk, 'Do all sentient beings have Buddha-nature?' The monk said, 'They all do.' Chamberlain Wang pointed to a painted dog on the wall and said, 'Does this one have it too?' The monk was speechless. Chamberlain Wang answered himself, 'Watch out, it might bite you.'

Baotan commented, 'Chamberlain Wang has seen both Zen Master Weishan Lingyou and Zen Master Linji Yixuan. His examination of Monk Mi is like Linji, not like Weishan. There are also those in ancient times who attained the Way in one place but took their methods from another. Monk Mi's seeking an answer from the chief patron was indeed very embarrassing. When he questioned Zen Master Yangshan and Zen Master Dongshan, it was so direct. Like this, it was probably because he had personally witnessed Chamberlain Wang's power. Chamberlain Wang is truly a great man, discerning Monk Mi's hidden feelings, and should be considered a quick-witted person in both worldly and otherworldly matters.'

Former Zen Master Da'an of Changqing in Fuzhou

師嗣法

益州大隨法真禪師

師因僧問。劫火洞然大千俱壞。未審此個還壞也無。師云。壞。僧云。恁么則隨他去也。師云。隨他去。問。如何是大人相。師云。肚上不帖榜。一日問僧。什麼處去。僧云。西山住庵去。師云。我向東山頭喚汝。汝便來得么。僧云。即不然。師云。汝住庵未得。問。生死到來時如何。師云。遇茶喫茶。遇飯吃飯。僧云。誰受供養。師云。合取缽盂。師庵側有一龜。僧問。一切眾生皮褁骨。這個眾生為什麼骨褁皮。師拈鞋履覆龜背上。僧無語。問。如何是諸佛法要。師舉拂子云。會么。僧云。不會。師云。麈尾拂子。問。如何是學人自己。師云。是我自己。僧云。為什麼卻是和尚自己。師云。是汝自己。問。如何是無縫塔。師云。高五赤。僧云。學人不會。師云。鶻侖磚。問。和尚百年後法付何人。師云。露柱火爐。僧云。還受也無。師云。火爐露柱。有行者領眾到。師問。參得底人喚東作什麼對。曰。不可喚作東。師咄云。臭驢漢。不喚作東。喚作什麼。行者無語。眾遂散。問。如何是和尚家風。師曰。赤土𦘕簸箕。僧云。如何是赤土𦘕簸箕。師曰。簸箕有唇米跳不出。師問一僧。講甚麼教法。僧云。百法論。師拈杖子云。從何而起。對云。從緣而起。師云。苦哉苦哉。師

【現代漢語翻譯】現代漢語譯本益州大隨法真禪師

有僧人問法真禪師：『劫火洞燃，整個大千世界都毀壞了，請問這個（指本性）還會毀壞嗎？』禪師說：『壞。』僧人說：『既然這樣，那就隨它去了。』禪師說：『隨它去。』

又問：『如何是大人之相？』禪師說：『肚子上不貼榜（比喻沒有執著）。』

一天，禪師問一個僧人：『什麼地方去？』僧人說：『去西山住庵。』禪師說：『我向東山頭叫你，你能立刻過來嗎？』僧人說：『不能。』禪師說：『你還沒能住庵。』

問：『生死到來時如何應對？』禪師說：『遇茶喫茶，遇飯吃飯。』僧人說：『誰接受供養？』禪師說：『把你的缽盂收起來。』

禪師的庵旁有一隻烏龜，僧人問：『一切眾生都是皮包裹著骨頭，為什麼這隻眾生是骨頭包裹著皮？』禪師拿起鞋子蓋在烏龜背上，僧人無話可說。

問：『如何是諸佛的根本教義？』禪師舉起拂塵說：『明白嗎？』僧人說：『不明白。』禪師說：『這是麈尾拂子。』

問：『如何是學人（指求學者）的自己？』禪師說：『是我自己。』僧人說：『為什麼卻是和尚（指禪師）的自己？』禪師說：『是你的自己。』

問：『如何是無縫塔？』禪師說：『高五赤。』僧人說：『學人不會。』禪師說：『鶻侖磚。』

問：『和尚百年之後，將法傳給何人？』禪師說：『露柱（柱子）和火爐。』僧人說：『它們還能接受嗎？』禪師說：『火爐和露柱。』

有一個行者帶領眾人來到，禪師問：『參透的人把東叫作什麼？』行者回答說：『不可叫作東。』禪師呵斥道：『臭驢漢！不叫作東，叫作什麼？』行者無話可說，眾人於是散去。

問：『如何是和尚的家風？』禪師說：『赤土畫簸箕。』僧人說：『如何是赤土畫簸箕？』禪師說：『簸箕有唇，米跳不出去。』

禪師問一個僧人：『講什麼教法？』僧人說：『《百法論》。』禪師拿起杖子說：『從何而起？』僧人回答說：『從緣而起。』禪師說：『苦哉苦哉！』

【English Translation】 English version Chan Master Fazhen of Dasui Temple in Yizhou

A monk asked the Master: 'When the fire of the kalpa (劫火) [kalpa: cosmic cycle] blazes and the entire great chiliocosm (大千) [great chiliocosm: a universe of universes] is destroyed, will this one (referring to the original nature) also be destroyed?' The Master said: 'It will be destroyed.' The monk said: 'If so, then it will go with it.' The Master said: 'It will go with it.'

Another asked: 'What is the characteristic of a great person (大人相)?' The Master said: 'Not having a notice pasted on the belly (肚上不帖榜) [metaphor for not being attached].'

One day, the Master asked a monk: 'Where are you going?' The monk said: 'Going to live in a hermitage on West Mountain.' The Master said: 'If I called you from the head of East Mountain, could you come immediately?' The monk said: 'No, I couldn't.' The Master said: 'You haven't yet attained living in a hermitage.'

Asked: 'What should one do when birth and death arrive (生死到來時)?' The Master said: 'When you encounter tea, drink tea; when you encounter food, eat food.' The monk said: 'Who receives the offerings?' The Master said: 'Put away your bowl (合取缽盂).'

There was a turtle beside the Master's hermitage. A monk asked: 'All sentient beings are bone wrapped in skin (皮褁骨), why is this sentient being skin wrapped in bone (骨褁皮)?' The Master picked up a shoe and covered the turtle's back with it. The monk was speechless.

Asked: 'What is the essential Dharma (諸佛法要) of all Buddhas?' The Master raised his whisk (拂子) and said: 'Do you understand?' The monk said: 'I don't understand.' The Master said: 'A horse-tail whisk (麈尾拂子).'

Asked: 'What is the student's (學人) [student: seeker of truth] own self (自己)?' The Master said: 'It is my own self.' The monk said: 'Why is it the Master's own self?' The Master said: 'It is your own self.'

Asked: 'What is a seamless pagoda (無縫塔)?' The Master said: 'Five red feet high (高五赤).' The monk said: 'This student doesn't understand.' The Master said: 'A round brick (鶻侖磚).'

Asked: 'After the Master's passing (百年後), to whom will you entrust the Dharma?' The Master said: 'To the pillar (露柱) and the fire pit (火爐).' The monk said: 'Can they receive it?' The Master said: 'The fire pit and the pillar.'

A practitioner (行者) arrived leading a group. The Master asked: 'What does someone who has penetrated (參得底人) call east?' The practitioner replied: 'It cannot be called east.' The Master scolded: 'Stinking donkey! If it's not called east, what is it called?' The practitioner was speechless, and the group dispersed.

Asked: 'What is the Master's family style (家風)?' The Master said: 'A winnowing fan (簸箕) drawn on red earth (赤土𦘕簸箕).' The monk said: 'What is a winnowing fan drawn on red earth?' The Master said: 'The winnowing fan has a lip, and the rice cannot jump out.'

The Master asked a monk: 'What teachings (教法) are you lecturing on?' The monk said: 'The Treatise on the Hundred Dharmas (百法論).' The Master picked up his staff and said: 'From where does it arise?' The monk replied: 'It arises from conditions (從緣而起).' The Master said: 'How bitter, how bitter! (苦哉苦哉)'

問僧。什麼處去。云。禮普賢去。師舉拂子云。文殊普賢總在這裡。僧作圓相拋向背後乃展兩手。師云。取一貼茶與這僧。一日眾僧參次。師作口患風勢。乃云。還有人醫得吾口么。時有僧俗多送藥至。皆不受。七日後。師自摑口正云。如許多時鼓這兩片皮。至今無人醫得吾口也。

寶曇曰。蜀自古非法窟。雖有抱負奇偉之士。皆奔走而南。國朝神照時三百僧藂林。尚無一人有衲僧氣息。劫火洞然語。真古今本色。鉗錘時。一眾譁然不肯此語。神照曰。盡大地人不肯老僧。猶較些子。后僧舉到投子。投子炷香大展曰。大隨古佛。真善知識。卻顧謂其僧曰。我此間無如是法與汝說。汝亟歸悔過。僧歸而神照已化去。卻還投子。而投子亦寂然。神照赫日也。盲者不見於日。何傷日常住世間。後世益復不見。可哀也已。或謂此老為定光古佛示現。其自稱見六十餘員善知識。其間具大眼目那無一二。其知見如此。非古佛而何。在溈山造飯七年。洞山負薪三年。苦處先登。力量如此。非古佛而何。其誠實為人之詞。如百千年海岸之沉激。射嚙蝕之餘徒有骨立耳。未有證悟者。固所不免已。有證悟者。亦安所遁逃哉。愚嘗反覆其言。一唱三嘆。雖使馬祖百丈復出。不易斯旨。嘗恨此書不載其全。使後世藂林若冥行無異。學者

【現代漢語翻譯】現代漢語譯本：

僧人問道：『你往哪裡去？』

僧人回答：『去禮拜普賢菩薩。』（Samantabhadra，象徵菩薩的行愿）

禪師舉起拂塵說：『文殊菩薩（Manjusri，象徵菩薩的智慧）和普賢菩薩總在這裡。』

僧人畫了一個圓相（象徵圓滿的圖），拋向背後，然後張開雙手。

禪師說：『拿一貼茶給這位僧人。』

一天，眾僧依次參拜時，禪師裝作口患風病的樣子，說：『還有人能醫治我的口嗎？』

當時有很多僧人和俗人送藥來，禪師都不接受。

七天後，禪師自己打自己的嘴巴，然後端正地說：『這麼長時間以來，敲打這兩片嘴皮，至今沒有人能醫治我的口啊。』

寶曇禪師說：『四川自古以來就是非法的窟穴。即使有胸懷抱負、才華奇偉的人士，都奔走逃向南方。』

『國朝神照禪師在世時，三百僧人的叢林中，竟然沒有一個人有衲僧的氣息。』

『劫火洞然』這句話，真是古今的本色。

鉗錘時，一群人譁然不肯承認這句話。

神照禪師說：『整個大地的人不肯承認老僧，還算好些。』

後來有僧人把這件事舉給投子禪師。

投子禪師點燃香，大大地讚歎說：『大隨古佛（Dàsuí Gǔfó），真是善知識（kalyāṇa-mitra，指引正道的良師益友）。』

然後回頭對那個僧人說：『我這裡沒有這樣的法與你講，你趕快回去懺悔過錯。』

僧人回去后，神照禪師已經圓寂了，於是又回到投子禪師那裡，而投子禪師也寂然入滅了。

神照禪師就像太陽一樣，盲人看不見太陽，對太陽長久照耀世間又有什麼損害呢？

後世的人更加看不見，真是可悲啊！

有人說這位老禪師是定光古佛（Dīpaṃkara Buddha）示現。

他自己說見過六十多位善知識，其中具有大眼目的人難道沒有一兩個嗎？

他的知見如此，不是古佛是什麼？

在溈山（Wéishān）做飯七年，在洞山（Dòngshān）砍柴三年，在艱苦的地方率先去做，力量如此，不是古佛是什麼？

他誠實待人的言辭，就像百千年海岸的沉澱衝擊，經過射嚙侵蝕之後，只剩下骨架而已，沒有證悟的人，本來就不能避免。

有證悟的人，又怎麼能逃脫呢？

我曾經反覆吟誦他的話，一唱三嘆，即使馬祖（Mǎzǔ）和百丈（Bǎizhàng）復出，也改變不了這個宗旨。

我曾經遺憾這本書沒有記載他的全部事蹟，使得後世的叢林就像在黑暗中行走一樣，學者們……'

【English Translation】 English version:

A monk asked: 'Where are you going?'

The monk replied: 'I am going to pay homage to Samantabhadra (普賢菩薩, symbolizing the vows and practices of a Bodhisattva).'

The Master raised his whisk and said: 'Manjusri (文殊菩薩, symbolizing the wisdom of a Bodhisattva) and Samantabhadra are both right here.'

The monk drew a circle (圓相, symbolizing completeness) and threw it behind him, then opened both hands.

The Master said: 'Bring this monk a dose of tea.'

One day, as the monks were paying their respects in turn, the Master feigned a wind-related ailment of the mouth and said: 'Is there anyone who can cure my mouth?'

At that time, many monks and laypeople sent medicine, but the Master refused them all.

After seven days, the Master slapped his own mouth and said uprightly: 'For so long, I have been drumming these two flaps of skin, and still no one can cure my mouth!'

Baotan (寶曇) said: 'Sichuan has been an illegal den since ancient times. Even those with ambition and extraordinary talent all fled to the south.'

'During the time of National Teacher Shenzhao (神照), in a community of three hundred monks, there was not a single one with the spirit of a mendicant monk.'

'The phrase 'the fire of the kalpa blazing brightly' (劫火洞然) is truly the original color of ancient and modern times.'

When the hammer was applied, a crowd clamored and refused to acknowledge this statement.

National Teacher Shenzhao said: 'It is still somewhat better that all the people on the great earth refuse to acknowledge this old monk.'

Later, a monk brought this matter up to Touzi (投子).

Touzi lit incense and greatly praised, saying: 'Ancient Buddha Dasui (大隨古佛), truly a good knowing advisor (kalyāṇa-mitra, 善知識, a virtuous friend who guides one on the right path).'

Then he turned to the monk and said: 'I have no such Dharma to speak to you here; you should quickly return and repent of your faults.'

After the monk returned, National Teacher Shenzhao had already passed away, so he returned to Touzi, but Touzi had also entered stillness.

National Teacher Shenzhao is like the sun; what harm does it do to the sun's long-lasting presence in the world if the blind cannot see it?

Later generations see even less; how sad!

Some say that this old Master is a manifestation of Dipankara Buddha (定光古佛).

He himself said that he had seen more than sixty good knowing advisors; among them, were there not one or two with great eyes?

His knowledge and views are such; what is he if not an ancient Buddha?

He cooked rice at Weishan (溈山) for seven years and chopped firewood at Dongshan (洞山) for three years, taking the lead in difficult places; his strength is such; what is he if not an ancient Buddha?

His words of sincerity in dealing with people are like the sedimentation and impact of a hundred-thousand-year coastline; after the erosion, only the skeleton remains. Those who have not attained enlightenment are, of course, unable to avoid this.

Those who have attained enlightenment, how can they escape?

I have repeatedly recited his words, singing and sighing. Even if Mazu (馬祖) and Baizhang (百丈) were to reappear, they could not change this principle.

I have always regretted that this book does not record all of his deeds, making the communities of later generations like walking in the dark; scholars...

能踐其旨。無愧於大隨。所謂大隨蓋龜。大隨大人相。大隨家風不勞而辦矣。

韶州靈樹如敏禪師

師因僧問。佛法至理如何。師展兩手而已。如何是和尚家風。師云。千年田。八百主。僧云。如何是千年田八百主。師云。郎當屋舍勿人修。問。如何是西來意。師云。童子莫徭兒。僧云。乞指示。師云。汝從虔州來。問。是什麼得恁么難會。師云。火官頭上風車子。有尼送瓷缽與師。師托起問云。這個出在什麼處。尼云。出在定州。師乃撲破。尼無對。人問和尚年多少。師云。今日生明日死。又問。和尚生緣在什麼處。師云。日出東。月落西。師住院不請首座。或問其故則曰。我首座生也。又曰。行腳也悟道也。今日至也。果得雪峰之子云門偃公為首座。因廣主興兵入山請師決臧否。師已先知。怡然坐化。主怒知事以謂師何時得疾。主事對曰。師不曾得疾。適封一函子令俟主至呈之。主發函得帖子。書之人天眼目堂中上座。主悟師旨遂寢兵。乃召第一座開堂說法住持也。

寶曇曰。靈樹之靈未暇窮詰也。獨顧其千年田八百主與火官頭上風車子之語。足以識雲門于未生之年。況其已生也。善知識眼佛眼有所不到。阿那律曰。吾觀三千大千世界如觀掌中庵摩羅果。殆小器易盈耳。凈名曰。有佛世尊具真

【現代漢語翻譯】現代漢語譯本：能夠實踐其中的宗旨，就不會愧對大隨（Dà Suí，地名）。所謂大隨就是蓋龜（Gài Guī，地名），大隨具有大人之相，大隨的家風就是不費力氣就能辦成事情。

韶州靈樹如敏禪師（Língshù Rúmǐn Chánshī，人名）

有僧人問禪師：『佛法的至理是什麼？』禪師只是伸出兩手。僧人又問：『什麼是和尚的家風？』禪師說：『千年田，八百主。』僧人問：『什麼是千年田八百主？』禪師說：『破敗的房屋沒人修理。』問：『什麼是西來意（Xī lái yì，禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『童子莫徭兒（Tóngzǐ Mò Yáo ér，人名）。』僧人說：『請您指示。』禪師說：『你從虔州（Qiánzhōu，地名）來。』問：『是什麼這麼難以理解？』禪師說：『火官（Huǒ guān，神名）頭上的風車子。』有一位尼姑送瓷缽給禪師，禪師托起瓷缽問道：『這個出自什麼地方？』尼姑說：『出自定州（Dìngzhōu，地名）。』禪師就把它摔碎了，尼姑無言以對。有人問和尚多少歲了，禪師說：『今天生，明天死。』又問：『和尚的生緣在什麼地方？』禪師說：『日出東，月落西。』禪師住持寺院，不請首座（shǒuzuò，寺院中職位最高的僧人），有人問他原因，他就說：『我的首座正在出生，又說，正在行腳（xíngjiǎo，雲遊參訪），正在悟道，今天就到了。』果然，雪峰（Xuěfēng，山名）的弟子云門偃公（Yúnmén Yǎn gōng，人名）來做了首座。因為廣主（Guǎng zhǔ，人名）興兵入山，請禪師決斷吉兇，禪師已經預先知道，安然坐化（zuòhuà，僧人去世）。廣主很生氣，責問知事僧，說禪師什麼時候得的病？知事僧回答說：『禪師不曾得病，只是封了一個函子，讓等您來了再呈上。』廣主打開函子，得到一張帖子，上面寫著『人天眼目堂中上座』。廣主領悟了禪師的旨意，於是停止了用兵，於是召集第一座開堂說法，主持寺院。

寶曇（Bǎo Tán，人名）說：靈樹禪師的靈性，沒有時間去窮盡探究。唯獨顧及他的『千年田八百主』與『火官頭上風車子』這兩句話，就足以在雲門偃公未出生之前就認識他，更何況他已經出生了呢？善知識的眼力和佛眼也有所不能到達的地方。阿那律（Ānàlǜ，人名，佛陀十大弟子之一）說：『我觀察三千大千世界，就像觀察掌中的庵摩羅果（ānmóluó guǒ，一種水果），大概是小器容易盈滿吧。』凈名（Jìngmíng，人名，即維摩詰）說：『有佛世尊具真』

【English Translation】 English version: Being able to practice its purpose, one will not be ashamed of Da Sui (Dà Suí, place name). The so-called Da Sui is Gai Gui (Gài Guī, place name), Da Sui has the appearance of a great man, and the family style of Da Sui is to accomplish things effortlessly.

Chan Master Ling Shu Ru Min (Língshù Rúmǐn Chánshī, person's name) of Shaozhou

A monk asked the Chan Master: 'What is the ultimate principle of Buddhism?' The Chan Master simply held out both hands. The monk then asked: 'What is the abbot's family style?' The Chan Master said: 'A thousand-year field, eight hundred owners.' The monk asked: 'What is a thousand-year field with eight hundred owners?' The Chan Master said: 'Dilapidated houses are not repaired.' Asked: 'What is the meaning of the Westward Journey (Xī lái yì, a Zen term referring to the purpose of Bodhidharma's arrival in China from the West)?' The Chan Master said: 'Boy Mo Yao Er (Tóngzǐ Mò Yáo ér, person's name).' The monk said: 'Please instruct me.' The Chan Master said: 'You come from Qianzhou (Qiánzhōu, place name).' Asked: 'What is so difficult to understand?' The Chan Master said: 'A windmill on the head of the Fire Official (Huǒ guān, name of a deity).' A nun sent a porcelain bowl to the Chan Master, who held it up and asked: 'Where does this come from?' The nun said: 'It comes from Dingzhou (Dìngzhōu, place name).' The Chan Master then smashed it, and the nun was speechless. Someone asked the monk how old he was, and the Chan Master said: 'Born today, die tomorrow.' He also asked: 'Where is the monk's origin?' The Chan Master said: 'The sun rises in the east and the moon sets in the west.' When the Chan Master presided over the monastery, he did not invite a head seat (shǒuzuò, the highest-ranking monk in the monastery). Someone asked him why, and he said: 'My head seat is being born, and he is walking around (xíngjiǎo, traveling and visiting), and he is enlightened, and he will arrive today.' Sure enough, Yunmen Yan Gong (Yúnmén Yǎn gōng, person's name), a disciple of Xuefeng (Xuěfēng, mountain name), came to be the head seat. Because the Lord of Guang (Guǎng zhǔ, person's name) raised troops and entered the mountain, he asked the Chan Master to decide on good or bad fortune. The Chan Master already knew in advance and passed away peacefully (zuòhuà, a monk's death). The Lord of Guang was very angry and questioned the knowing monk, saying when did the Chan Master get sick? The knowing monk replied: 'The Chan Master was never sick, but he sealed a letter and asked him to present it when you arrived.' The Lord of Guang opened the letter and received a post with the words 'The First Seat in the Hall of Eyes of Humans and Gods'. The Lord of Guang understood the Chan Master's intention and stopped using troops, so he summoned the first seat to open the hall to preach the Dharma and preside over the monastery.

Bao Tan (Bǎo Tán, person's name) said: There is no time to exhaustively investigate the spirituality of Chan Master Ling Shu. Only considering his words 'A thousand-year field with eight hundred owners' and 'A windmill on the head of the Fire Official' is enough to recognize Yunmen Yan Gong before he was born, let alone after he was born? There are places that the eyes of a good teacher and the eyes of the Buddha cannot reach. Anaritsu (Ānàlǜ, person's name, one of the ten major disciples of the Buddha) said: 'I observe the three thousand great thousand worlds as if observing an amala fruit (ānmóluó guǒ, a kind of fruit) in the palm of my hand, probably because a small vessel is easy to fill.' Jingming (Jìngmíng, person's name, i.e. Vimalakirti) said: 'There is a Buddha, the World-Honored One, with true'

天眼。正好吃靈樹拄杖。要識靈樹眼么瞎。

泉州國歡慧日大師

師少為福州候官縣獄卒。往往棄役。至神光靈觀和尚處。及西院大安禪師處。吏不能禁。后謁萬歲談空禪師落髮。不披袈裟不受具戒。唯以五彩為掛子。復至觀和尚處。觀曰。我非汝師。汝往禮西院去。師攜一小青竹杖入西院法堂。安公遙見而笑曰。入涅槃堂去。師應諾。遂輪竹杖而入。時有五百許僧染時疾。師以杖次第點之。各隨點而起。閩王敬禮。起國觀院以居之。

寶曇曰。此黃涅槃也。入西院涅槃堂故號涅槃。常住辟支巖。亦號辟支。見靈觀大安而卒。師譚空以五彩為衣。青竹為策。何待別機緣也。雪峰領徒南遊。槃預知其至。杖䇿迎之。邂逅姑蘇。峰問。近離甚處。曰。辟支巖。峰曰。巖中有主么。槃以竹杖扣峰轎。峰出相見。槃曰。曾郎萬福。峰遽設丈夫拜。槃作女人拜。峰曰。莫是女人么。槃又兩拜。以竹杖劃地。繞峰轎三匝。雪峰印之。即為入山。而槃便億備具異哉。吾不知其為聖為凡也。但知其與雪峰相見。用衲僧巴鼻非三界內外所能拘攝。殆寒拾二子之流亞歟。不然則汩聖泥凡未易脫屣。非吾衲僧所當擬議也。

臺州浮江和尚

師因雪峰和尚領眾到。問曰。即今有二百人寄院過夏得也無。師將拄杖

【現代漢語翻譯】天眼（能看透一切的智慧之眼）。正好吃靈樹（具有靈性的樹）拄杖（禪杖）。要識靈樹眼么瞎（如果想認識靈樹，難道眼睛瞎了嗎）？

泉州國歡慧日大師

大師年輕時是福州候官縣的獄卒，常常逃避差役。到神光靈觀和尚處，以及西院大安禪師處，官吏也無法禁止。後來拜謁萬歲談空禪師落髮，但不披袈裟，也不受具足戒，只用五彩布作為裝飾。又回到靈觀和尚處，靈觀和尚說：『我不是你的老師，你往西院去吧。』大師拿著一根小青竹杖進入西院法堂。大安禪師遠遠看見他，笑著說：『入涅槃堂去。』大師應諾，於是輪著竹杖進入。當時有五百多僧人染上時疫，大師用竹杖依次點他們，各人隨著點而起身。閩王敬重禮拜他，建造國觀院讓他居住。

寶曇說：『這是黃涅槃（指慧日大師）。』因為他進入西院涅槃堂，所以號稱涅槃。常住在辟支巖，也號稱辟支。他先見了靈觀、大安，然後圓寂。慧日大師談空時用五彩布作衣服，青竹作禪杖，何必等待其他的機緣呢？雪峰禪師帶領徒弟南遊，慧日大師預先知道他要來，拄著禪杖迎接他，在姑蘇相遇。雪峰問：『最近從哪裡來？』慧日大師說：『辟支巖。』雪峰說：『巖中有主人嗎？』慧日大師用竹杖敲雪峰的轎子，雪峰出來相見。慧日大師說：『曾郎萬福（祝你萬福）。』雪峰立刻行丈夫拜，慧日大師作女人拜。雪峰說：『莫非是女人嗎？』慧日大師又拜了兩拜，用竹杖在地上劃線，繞雪峰的轎子三圈。雪峰印可了他，就讓他入山了。而慧日大師便已經準備好了一切，真是奇異啊！我不知道他是聖人還是凡人，但知道他與雪峰相見，所用的衲僧手段，不是三界內外所能拘束的，大概是寒山、拾得一流的人物吧！不然的話，就是汩沒聖凡，難以擺脫，不是我們衲僧所應當效仿的。

臺州浮江和尚

雪峰和尚帶領大眾來到，問：『現在有二百人寄住在貴寺過夏，可以嗎？』浮江和尚拿起拄杖。

【English Translation】 Heavenly Eye (the wisdom eye that sees through everything). It's just right to eat the staff of the spiritual tree (a tree with spiritual properties). If you want to recognize the spiritual tree, are you blind?

Great Master Huiri of Guohuan Temple, Quanzhou

The master was a prison guard in Houguan County, Fuzhou, in his youth, and often deserted his post. He went to the place of the monk Shenguang Lingguan and the Chan master Da'an of the West Courtyard, and the officials could not stop him. Later, he paid homage to Chan Master Tankong of Wansui and had his head shaved, but he did not wear a kasaya or receive the full precepts, only using five-colored cloth as decoration. He returned to the place of the monk Lingguan, who said, 'I am not your teacher, you should go to the West Courtyard.' The master entered the Dharma hall of the West Courtyard with a small green bamboo staff. Chan Master Da'an saw him from afar and smiled, saying, 'Go to the Nirvana Hall.' The master agreed and entered, twirling the bamboo staff. At that time, more than five hundred monks were infected with the seasonal epidemic, and the master touched them one by one with the staff, and each person rose as they were touched. The King of Min revered and worshiped him, and built the Guoguan Temple for him to live in.

Baotan said, 'This is the Yellow Nirvana (referring to Great Master Huiri).' Because he entered the Nirvana Hall of the West Courtyard, he is called Nirvana. He often lived in the Bichi Rock and is also called Bichi. He first saw Lingguan and Da'an, and then passed away. When Huiri Tankong spoke of the Dharma, he used five-colored cloth as clothing and green bamboo as a staff. Why wait for other opportunities? When Chan Master Xuefeng led his disciples on a southern tour, Great Master Huiri knew in advance that he was coming and greeted him with a staff. They met in Gusu. Xuefeng asked, 'Where have you come from recently?' Great Master Huiri said, 'Bichi Rock.' Xuefeng said, 'Is there a master in the rock?' Great Master Huiri knocked on Xuefeng's sedan with the bamboo staff, and Xuefeng came out to meet him. Great Master Huiri said, 'Greetings, Zeng Lang (Wishing you well).' Xuefeng immediately performed the husband's bow, and Great Master Huiri performed the woman's bow. Xuefeng said, 'Could it be a woman?' Great Master Huiri bowed twice more, drew a line on the ground with the bamboo staff, and circled Xuefeng's sedan three times. Xuefeng approved of him and allowed him to enter the mountain. And Great Master Huiri had already prepared everything, truly strange! I do not know whether he is a saint or a mortal, but I know that when he met Xuefeng, the methods he used as a monk were not bound by the Three Realms, and he was probably like Hanshan and Shide! Otherwise, he would be immersed in the mundane and difficult to escape, which is not what we monks should emulate.

Monk Fujiang of Taizhou

Chan Master Xuefeng led the assembly to arrive and asked, 'Is it possible for two hundred people to stay at your temple for the summer retreat?' Monk Fujiang raised his staff.

劃地一下云。著不得即道。雪峰無語。

潞州淥水和尚

師因僧問。如何是祖師西來意。師云。曾見庭前花葯欄么。僧無語。

寶曇曰。千說萬說不如親面一見。見底終是別也。雪峰二百人氣浩浩地。不消浮江一劃。當下納款。淥水花葯欄何以多為。今時人徒費繁詞。終不到古人田地。病在甚處。

前趙州從諗禪師嗣法

洪州新興嚴陽尊者

師因僧問。如何是佛。師曰。土塊。曰。如何是法。師曰。地動也。曰。如何是僧。師曰。吃粥吃飯。僧問。如何是新興水。師曰。面前江里。僧問。如何是應物現形。師曰。與我拈床子過來。師常有一蛇一虎隨從左右。手中與之食。

寶曇曰。子有酷肖其父甚矣。嚴陽之似趙州也。嚴之機緣不過此數語。而雄渾峻拔有佛祖骨律。如其胸中無佛祖。何置之趙州錄中。其何以辨之。大凡所謂殺活手者。必以金剛王寶劍用事嚴陽鐵橛子也。以殺於人中者必死。不中者其去瓦礫幾希。

楊州光孝院慧覺禪師

師因僧問。覺華才綻遍滿娑婆。祖師西來合譚何事。師曰。情生智隔。僧曰。此是教意。師曰。汝披什麼衣服。僧問。一棒打破虛空時如何。師曰。困即歇去。師問宋齊丘還會么。宋曰。道也著不得。師曰。有著不得。無著不

【現代漢語翻譯】現代漢語譯本劃地一下，說：『云』。若不能立即領會，就說不出來了。雪峰禪師沒有說話。

潞州淥水和尚

有僧人問和尚：『如何是祖師西來意？』和尚說：『你曾見過庭前的花葯欄嗎？』僧人無語。

寶曇禪師說：『千說萬說不如親眼一見。真正見到的人終究是不一樣的。雪峰禪師的兩百人聲勢浩大，不用浮江一劃，當下就信服了。淥水和尚的花葯欄又何必多說呢？現在的人徒勞地說很多話，終究到不了古人的境界。問題在哪裡呢？』

前趙州從諗禪師的嗣法弟子

洪州新興嚴陽尊者

有僧人問尊者：『如何是佛？』尊者說：『土塊。』問：『如何是法？』尊者說：『地動也。』問：『如何是僧？』尊者說：『吃粥吃飯。』僧人問：『如何是新興水？』尊者說：『面前江里。』僧人問：『如何是應物現形？』尊者說：『與我把床搬過來。』尊者常常有一條蛇和一隻老虎跟隨在左右，用手餵它們食物。

寶曇禪師說：『兒子非常像他的父親啊！嚴陽尊者就像趙州禪師。嚴陽尊者的機緣不過這幾句話，卻雄渾峻拔，有佛祖的風骨。如果他的胸中沒有佛祖，怎麼能把他放在趙州禪師的語錄中呢？要如何分辨呢？大凡所謂的殺活手段，必定要用金剛王寶劍來行事，嚴陽尊者就是鐵橛子。用殺的手段，擊中人必定死，不中，那和瓦礫又有什麼區別呢？』

揚州光孝院慧覺禪師

有僧人問禪師：『覺華才綻放就遍滿了娑婆世界（S婆，指我們所居住的這個世界）。祖師西來究竟要談論什麼事？』禪師說：『情生智隔。』僧人說：『這是教義的意思。』禪師說：『你披的是什麼衣服？』僧人問：『一棒打破虛空時如何？』禪師說：『困了就歇息去。』禪師問宋齊丘：『你會嗎？』宋齊丘說：『道也著不得。』禪師說：『有著不得，無著不』

【English Translation】 English version He drew a line on the ground and said, 'Cloud.' If you can't get it immediately, you can't say it. Xuefeng (雪峰, a Chan master) was silent.

Luzhou Lushui (潞州淥水, a place name) Monk

A monk asked the master, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Have you ever seen the flower and herb garden in front of the courtyard?' The monk was silent.

Baotan (寶曇, a Chan master) said, 'A thousand sayings are not as good as seeing it with your own eyes. Those who truly see are ultimately different. Xuefeng's two hundred people were overwhelming, but they were convinced without even needing a single stroke across the river. Why say more about Lushui's flower and herb garden? People today waste effort on verbose words, ultimately failing to reach the realm of the ancients. Where is the problem?'

Successor of the former Chan Master Zhaozhou Congshen (趙州從諗, a Chan master)

Hongzhou Xinxing Yanyang (洪州新興嚴陽, a place name) Venerable

A monk asked the venerable, 'What is Buddha?' The venerable said, 'A clod of earth.' The monk asked, 'What is Dharma?' The venerable said, 'The earth moves.' The monk asked, 'What is Sangha?' The venerable said, 'Eating congee and rice.' The monk asked, 'What is Xinxing Water?' The venerable said, 'The river in front of you.' The monk asked, 'What is responding to things and manifesting forms?' The venerable said, 'Bring the bed over here for me.' The venerable often had a snake and a tiger following him, and he would feed them food by hand.

Baotan said, 'The son is very much like his father! Yanyang is like Zhaozhou. Yanyang's opportunities are just these few words, yet they are powerful and upright, with the bones of the Buddhas and Patriarchs. If he didn't have the Buddhas and Patriarchs in his heart, how could he be placed in the record of Zhaozhou? How can we distinguish it? Generally speaking, the so-called means of killing and giving life must be carried out with the Vajra King's precious sword. Yanyang is like an iron stake. If you use the means of killing and hit someone, they will surely die. If you miss, what difference is there from rubble?'

Yangzhou Guangxiao Temple Huijue (揚州光孝院慧覺, a place name) Chan Master

A monk asked the master, 'When the flower of enlightenment just blooms, it fills the Saha world (娑婆, this world we live in). What exactly did the Patriarch come from the West to discuss?' The master said, 'Affection arises, and wisdom is separated.' The monk said, 'This is the meaning of the teachings.' The master said, 'What kind of clothes are you wearing?' The monk asked, 'What happens when a staff breaks through the void?' The master said, 'If you're tired, go rest.' The master asked Song Qiqiu (宋齊丘, a person's name), 'Do you understand?' Song Qiqiu said, 'The Tao cannot be attached to.' The master said, 'There is attachment to not being attached.'

得。宋曰。總不恁么。師曰。著不得底聻。宋無語。師領眾出。見露柱。師合掌曰。不審世尊。一僧云。和尚。是露柱。師云。啼得血流無用處。不如緘口過殘春。僧曰。遠遠投師。師意如何。師曰。官家嚴切。不許安排。曰。豈無方便。師曰。且向火倉里一宿。張居士問。爭奈老何。師曰。年多少。張曰八十也。師曰。可謂老也。曰。究竟如何。師曰。直至千歲也未住。有人問。某甲平生要殺牛還有罪否。師曰。無罪。曰。為什麼無罪。師曰。殺一個。還一個。

寶曇曰。此覺鐵觜也。用處如電而霹靂隨之。其能起龍蛇渙雲雨。與法眼相見是也。至於擊蛟破柱。使人有掩耳不及之嘆。與宋齊丘及衲僧輩問答是也。覺至法眼處有莫謗先師之語。愚謂法眼放過鐵觜。所以成謗趙州。鐵觜不識趙州。所以成誑法眼。今時學者要見古人。切忌自謗。

隴州國清院奉禪師

師因僧問。祖意教意是同是別。師曰。雨滋三草秀。春風不褁頭。僧曰。畢究是一是二。師曰。祥雲競起。巖洞不虧。問。如何是和尚家風。師曰。檯盤椅子火爐窗牖。問。如何是出家人。師曰。銅頭䥫額。鳥觜鹿身。問。如何是出家人本分事。師曰。早起不審。夜間珍重。僧問。牛頭未見四祖時為什麼鳥獸㘅花。師曰。如陜府人送錢財與

【現代漢語翻譯】現代漢語譯本得。（宋曰：『總不恁么。』）師曰：『著不得底聻？』宋無語。師領眾出，見露柱。師合掌曰：『不審世尊。』一僧云：『和尚，是露柱。』師云：『啼得血流無用處，不如緘口過殘春。』僧曰：『遠遠投師，師意如何？』師曰：『官家嚴切，不許安排。』曰：『豈無方便？』師曰：『且向火倉里一宿。』張居士問：『爭奈老何？』師曰：『年多少？』張曰：『八十也。』師曰：『可謂老也。』曰：『究竟如何？』師曰：『直至千歲也未住。』有人問：『某甲平生要殺牛還有罪否？』師曰：『無罪。』曰：『為什麼無罪？』師曰：『殺一個，還一個。』

寶曇曰：『此覺鐵觜也。用處如電而霹靂隨之。其能起龍蛇渙雲雨，與法眼（Fayan，禪宗大師）相見是也。至於擊蛟破柱，使人有掩耳不及之嘆。與宋齊丘及衲僧輩問答是也。覺至法眼處有莫謗先師之語。愚謂法眼放過鐵觜，所以成謗趙州（Zhaozhou，禪宗大師）。鐵觜不識趙州，所以成誑法眼。今時學者要見古人，切忌自謗。』

隴州國清院奉禪師

師因僧問：『祖意教意是同是別？』師曰：『雨滋三草秀，春風不褁頭。』僧曰：『畢究是一是二？』師曰：『祥雲競起，巖洞不虧。』問：『如何是和尚家風？』師曰：『檯盤椅子火爐窗牖。』問：『如何是出家人？』師曰：『銅頭䥫額，鳥觜鹿身。』問：『如何是出家人本分事？』師曰：『早起不審，夜間珍重。』僧問：『牛頭（Niutou，佛教宗派名）未見四祖時為什麼鳥獸㘅花？』師曰：『如陜府人送錢財與。』

【English Translation】 English version De. Song said, 'Totally not like that.' The Master said, 'What can't be touched?' Song was speechless. The Master led the assembly out and saw a pillar. The Master clasped his hands and said, 'I don't recognize the World-Honored One.' A monk said, 'Venerable, it is a pillar.' The Master said, 'Crying blood is useless; better to keep silent and pass the remaining spring.' The monk said, 'Coming from afar to seek the Master, what is the Master's intention?' The Master said, 'The government is strict and does not allow arrangements.' The monk said, 'Is there no expedient?' The Master said, 'Just spend the night in the fire storehouse.' Layman Zhang asked, 'What to do with old age?' The Master said, 'How old are you?' Zhang said, 'Eighty.' The Master said, 'You can be called old.' Zhang said, 'What is the ultimate?' The Master said, 'Even reaching a thousand years, it is still not dwelling.' Someone asked, 'If I have killed cattle all my life, is there still sin?' The Master said, 'No sin.' The person asked, 'Why no sin?' The Master said, 'Kill one, repay one.'

Bao Tan said, 'This is Jue's iron beak. Its use is like lightning, followed by thunder. It can raise dragons and snakes, scatter clouds and rain, like his meeting with Fayan (法眼, a Chan master). As for striking a dragon and breaking a pillar, it makes people sigh that they can't cover their ears in time. It's like his dialogues with Song QiQiu and the monks. When Jue was at Fayan's place, he said not to slander the former teacher. I think Fayan let Jue go, so he slandered Zhaozhou (趙州, a Chan master). Jue didn't recognize Zhaozhou, so he deceived Fayan. Today's scholars want to see the ancients, but they must avoid slandering themselves.'

Chan Master Feng of Guoqing Monastery in Longzhou

The Master, because a monk asked, 'Are the Patriarch's intention and the teaching's intention the same or different?' The Master said, 'Rain nourishes the three grasses to flourish, the spring breeze does not cover the head.' The monk said, 'Ultimately, is it one or two?' The Master said, 'Auspicious clouds rise together, the cave does not diminish.' The monk asked, 'What is the family style of the Venerable?' The Master said, 'Table, plate, chair, stove, window.' The monk asked, 'What is a renunciant?' The Master said, 'Copper head, iron forehead, bird's beak, deer's body.' The monk asked, 'What is the fundamental matter of a renunciant?' The Master said, 'Not examining in the morning, cherishing at night.' A monk asked, 'Why did birds and beasts hold flowers in their mouths when Niutou (牛頭, a Buddhist sect) had not yet seen the Fourth Patriarch?' The Master said, 'Like the people of Shaanxi Prefecture sending money and goods to.'

鐵牛。問曰。見后為什麼不㘅花。師曰。木馬投明行八百。問。十二時中如何降伏其心。師曰。敲冰求火。論劫不逢。問。十二分教是止啼之義。離卻止啼請師一句。師曰。孤峰頂上雙角女。問。如何是佛法大意。師曰。釋迦是牛頭獄卒。祖師是馬面阿旁。問。如何是西來意。師云。東壁打西壁。問。如何是撲不破底句。師曰。不隔毫𨤲。時人遠向。

寶曇曰。國清對牛頭四祖之問最為卓絕。古今對此問者非一。大率皆自對也。殆非牛頭懶融時事。唯南泉一人為真得之。愚嘗于懶融傳中概言之矣。至是則愛國清語。而復發明之古人鼻直眼橫。非有抑揚褒貶于其間也。清之奇軼不下覺䥫觜。而機語亦遠到。如對佛法大意與西來意。皆可以起王老師正宗。後世因是而入流。決不虛生浪死。

杭州多福和尚

師因僧問。如何是多福一藂竹。師曰。一莖兩莖斜。曰。學人不會。師曰。三莖四莖曲。僧問。如何是衲衣下事。師曰。大有人疑在。曰。為什麼如是。師曰。月里藏頭。

寶曇曰。一莖兩莖斜。三莖四莖曲。今人只作答話會卻。豈不聞晦堂老師從是而入。后因過村寺夜聞童子誦普門品。至應以此身得度者即現此身而為說法。遂大徹去乃知祖師直指人心見性成佛之旨。決非言語文字。雖風動塵起

{ "translations": [ "現代漢語譯本", "鐵牛問：『見性之後為什麼不再觀賞花朵？』（見性：領悟自性，達到開悟的境界）師父回答：『木馬在黎明時行走八百里。』", "問：『一天十二個時辰中，如何降伏自己的心？』師父回答：『敲冰求火，歷經劫數也無法遇到。』（劫：佛教中的時間單位，指極長的時間）", "問：『十二分教（十二分教：佛經的十二種分類）是止啼（止啼：比喻用權宜之計哄騙）之義，請師父說一句離開止啼的話。』師父回答：『孤峰頂上站著雙角女。』", "問：『如何是佛法大意？』師父回答：『釋迦（釋迦：釋迦牟尼佛）是牛頭獄卒，祖師（祖師：禪宗的歷代祖師）是馬面阿旁。』", "問：『如何是西來意？』師父說：『在東墻打西墻。』（西來意：禪宗用語，指達摩祖師從西方來到中國的目的，即禪宗的真諦）", "問：『如何是撲不破的句子？』師父回答：『不隔絲毫。世人卻遠遠地向外尋求。』", "", "寶曇說：『國清（國清：指國清寺的僧人）對牛頭四祖（牛頭四祖：指牛頭宗的第四代祖師）提問的回答最為卓越。古往今來，對此提問的人不在少數，但大多都是自說自話。這恐怕不是牛頭懶融（懶融：牛頭宗的代表人物）時代的風格。只有南泉（南泉：指南泉普愿禪師）一人真正領會了。我曾經在《懶融傳》中大概地談論過這件事了。到了現在，我喜愛國清的話語，並且進一步闡發它。古人的鼻子是直的，眼睛是橫的，其中並沒有什麼褒貶之意。國清的奇特軼事不亞於覺䥫觜（覺䥫觜：指覺海禪師），而他的機鋒話語也十分深遠。比如他對佛法大意和西來意的回答，都可以開啟王老師（王老師：指王安石）的正宗。後世因此而入流，決不會虛度一生。』", "", "杭州多福和尚", "", "有僧人問：『如何是多福寺的一叢竹子？』師父回答：『一莖兩莖斜。』僧人說：『學人不會。』師父說：『三莖四莖曲。』", "僧人問：『如何是衲衣下的事？』師父回答：『大有人懷疑。』僧人說：『為什麼這樣說？』師父回答：『月里藏頭。』", "", "寶曇說：『一莖兩莖斜，三莖四莖曲，今人只當作答話來理解，豈不聞晦堂老師（晦堂老師：指晦堂祖心禪師）是從這裡入道的。後來因為經過鄉村寺廟，夜裡聽到童子誦讀《普門品》，讀到『應以此身得度者，即現此身而為說法』，於是大徹大悟，才知道祖師直指人心，見性成佛的宗旨，決不是言語文字所能表達的。即使是風動塵起，也蘊含著禪機。』", "", "", "english_translations": [ "English version", "Tie Niu asked: 'After seeing the nature, why not admire the flowers anymore?' (Seeing the nature: understanding one's own nature, reaching the state of enlightenment) The master replied: 'The wooden horse travels eight hundred miles at dawn.'", "Asked: 'How to subdue one's mind in the twelve periods of the day?' The master replied: 'Seeking fire by knocking on ice, one cannot encounter it even after eons.' (Kalpa: a unit of time in Buddhism, referring to an extremely long time)", "Asked: 'The twelve divisions of teachings (twelve divisions of teachings: the twelve categories of Buddhist scriptures) are meant to stop crying (stop crying: a metaphor for using expedient means to coax), please master say a sentence that leaves behind stopping crying.' The master replied: 'A two-horned woman stands on the top of a solitary peak.'", "Asked: 'What is the great meaning of the Buddha-dharma?' The master replied: 'Shakya (Shakya: Shakyamuni Buddha) is a bull-headed jailer, and the patriarchs (patriarchs: the successive patriarchs of Zen Buddhism) are horse-faced wardens.'", "Asked: 'What is the meaning of the Westward Journey?' The master said: 'Hitting the west wall from the east wall.' (Meaning of the Westward Journey: Zen term, referring to the purpose of Bodhidharma's arrival in China from the West, that is, the true meaning of Zen)", "Asked: 'What is the unbreakable sentence?' The master replied: 'There is no separation by a hair's breadth. People seek it far away.'", "", "Bao Tan said: 'Guoqing's (Guoqing: referring to the monks of Guoqing Temple) answer to the question of the Fourth Patriarch of Niutou (Fourth Patriarch of Niutou: referring to the fourth generation patriarch of the Niutou School) is the most outstanding. Throughout history, there have been many people who have asked this question, but most of them are just talking to themselves. This is probably not the style of Niutou Lanrong's (Lanrong: a representative figure of the Niutou School) era. Only Nanquan (Nanquan: referring to Zen Master Nanquan Puyuan) truly understood it. I have roughly discussed this matter in the Biography of Lanrong. Now, I love Guoqing's words and further elaborate on them. The noses of the ancients are straight, and the eyes are horizontal, and there is no praise or criticism in between. Guoqing's strange anecdotes are no less than Jue Tiezi's (Jue Tiezi: referring to Zen Master Juehai), and his witty words are also very profound. For example, his answers to the great meaning of the Buddha-dharma and the meaning of the Westward Journey can all open up the orthodox lineage of Teacher Wang (Teacher Wang: referring to Wang Anshi). Later generations will enter the stream because of this, and will never live in vain.'", "", "Hangzhou Duofu Monk", "", "A monk asked: 'What is a clump of bamboo at Duofu Temple?' The master replied: 'One stalk and two stalks are slanted.' The monk said: 'The student does not understand.' The master said: 'Three stalks and four stalks are curved.'", "A monk asked: 'What is the matter under the kasaya?' The master replied: 'Many people doubt it.' The monk said: 'Why do you say that?' The master replied: 'Hiding the head in the moon.'", "", "Bao Tan said: 'One stalk and two stalks are slanted, and three stalks and four stalks are curved. Today's people only understand it as an answer, but have you not heard that Teacher Huitang (Teacher Huitang: referring to Zen Master Huitang Zuxin) entered the Tao from here. Later, because he passed by a village temple and heard a child reciting the Universal Gate Chapter at night, and read 'Whoever should be saved by this body, then he will appear in this body and preach the Dharma', he suddenly realized that the purpose of the patriarch's direct pointing to the human heart and seeing the nature and becoming a Buddha is definitely not something that can be expressed in words and writing. Even the wind moving and the dust rising contain Zen opportunities.'" ] }

雞鳴犬吠。皆吾發機處也。學者識之。

益州西睦和尚

師因上堂。有一俗士舉手云。和尚便是一頭驢。師曰。老僧被汝騎。彼無語。去後三日再來。自言。某甲三日前著賊。師拈拄杖趁出。師有時驀喚待者。侍者應諾。師曰。更深夜靜共伊商量。

寶曇曰。異時全蜀亦有此。俗士自知三日前著賊。元不俗也。不知者以為西睦善學柳下惠。殊不知此老手能殺人亦能活人。後世徒有此驢而不復見茲士。遂使光明種子俱斷。吾盧如聚墨。是誠可憐。

前衢州子湖巖利蹤禪師嗣法

臺州勝光和尚

師因學人問。如何是和尚家風。師曰。福州荔枝。泉州刺桐。問。如何是佛法兩字。師曰。□便道。僧曰。請師道。師曰。穿耳胡僧笑點頭。龍華照和尚來。師把住云。作么生。照云。莫錯。師乃放手。照云。久向勝光。師默然。照乃辭。師門送云。自此一別什麼處相見。照呵呵而去。

漳州浮石和尚

師因上堂云。山僧開個卜鋪。能斷人貧富。定人生死。時有僧出雲。離卻生死貧富。不落五行。請師直道。師云。金木水火土。

紫桐和尚

師因僧問。如何是紫桐境。師云。阿你眼裡著砂得么。僧曰。大好紫桐境也不識。師曰。老僧不諱此事。其僧出去。師下禪床擒

【現代漢語翻譯】現代漢語譯本：雞鳴犬吠，都是我啓發機鋒的地方。學道的人要認識到這一點。

益州西睦和尚

西睦和尚上堂時，有一個俗人舉手說：『和尚你就是一頭驢。』西睦和尚說：『老僧被你騎。』那人無話可說。三天後再次前來，自稱：『某某三天前著了賊。』西睦和尚拿起拄杖趕他出去。西睦和尚有時突然叫喚侍者，侍者應聲答應。西睦和尚說：『更深夜靜，與他一同商量。』

寶曇說：『過去整個四川也有這樣的事。』這個俗人自己知道三天前著了賊，原本就不俗。不瞭解的人以為西睦善於學習柳下惠（指品德高尚，不為女色所動）。卻不知道這位老手既能殺人也能救人。後世只有這頭驢，卻再也見不到這位俗人，於是使得光明的種子全部斷絕，我的茅廬如同聚集了墨汁一般，真是可悲啊。

前衢州子湖巖利蹤禪師嗣法

臺州勝光和尚

勝光和尚因為學人問：『如何是和尚的家風？』勝光和尚說：『福州的荔枝，泉州的刺桐。』問：『如何是佛法兩字？』勝光和尚說：『□便道。』僧人說：『請師父說。』勝光和尚說：『穿耳胡僧笑點頭。』龍華照和尚來，勝光和尚抓住他說：『作什麼？』照和尚說：『莫錯。』勝光和尚於是放手。照和尚說：『久仰勝光。』勝光和尚沉默不語。照和尚於是告辭。勝光和尚送出門說：『從此一別，什麼地方再相見？』照和尚呵呵一笑而去。

漳州浮石和尚

浮石和尚上堂時說：『山僧我開了個卜卦的店舖，能斷定人的貧富，決定人的生死。』當時有個僧人出來說：『離開生死貧富，不落入五行之中，請師父直說。』浮石和尚說：『金木水火土。』

紫桐和尚

紫桐和尚因為僧人問：『如何是紫桐境？』紫桐和尚說：『你的眼裡能容得下沙子嗎？』僧人說：『這麼好的紫桐境也不認識。』紫桐和尚說：『老僧不隱瞞此事。』那僧人出去，紫桐和尚下禪床擒住他。

【English Translation】 English version: The crowing of the rooster and the barking of the dog are all places where I initiate opportunities. Students should recognize this.

Yizhou Ximu (name of a monk) Monk

When Master Ximu ascended the hall, a layman raised his hand and said, 'Venerable Monk, you are just a donkey.' Master Ximu said, 'This old monk is being ridden by you.' The layman was speechless. Three days later, he came again and said, 'I was robbed three days ago.' Master Ximu picked up his staff and chased him out. Sometimes Master Ximu would suddenly call his attendant, and the attendant would respond. Master Ximu would say, 'In the deep of night, let's discuss it together.'

Bao Tan said, 'In the past, the whole of Sichuan also had such things.' This layman knew that he had been robbed three days ago, and was originally not vulgar. Those who do not understand think that Ximu is good at learning from Liu Xiahui (meaning noble character, not moved by female beauty). But they do not know that this old master can both kill and save people. Later generations only have this donkey, but will never see this layman again, thus causing the seeds of light to be completely cut off, and my hut is like a gathering of ink, which is truly pitiful.

Former Quzhou Zihu Yan Lizong (name of a monk) Zen Master inherited the Dharma

Taizhou Shengguang (name of a monk) Monk

Because a student asked, 'What is the family style of the Venerable Monk?' Master Shengguang said, 'The lychees of Fuzhou, the erythrina trees of Quanzhou.' Asked, 'What are the two words of the Buddha Dharma?' Master Shengguang said, '□ then say.' The monk said, 'Please, Master, say it.' Master Shengguang said, 'The ear-pierced barbarian monk smiles and nods.' Monk Longhua Zhao (name of a monk) came, Master Shengguang grabbed him and said, 'What are you doing?' Monk Zhao said, 'Don't be mistaken.' Master Shengguang then let go. Monk Zhao said, 'I have long admired Shengguang.' Master Shengguang was silent. Monk Zhao then took his leave. Master Shengguang sent him out the door and said, 'From this farewell, where will we meet again?' Monk Zhao laughed and left.

Zhangzhou Fushi (name of a monk) Monk

When Master Fushi ascended the hall, he said, 'This mountain monk has opened a divination shop, which can determine people's poverty and wealth, and determine people's life and death.' At that time, a monk came out and said, 'Leaving behind life, death, poverty, and wealth, not falling into the five elements, please, Master, speak directly.' Master Fushi said, 'Metal, wood, water, fire, earth.'

Zitong (name of a monk) Monk

Because a monk asked, 'What is the Zitong realm?' Master Zitong said, 'Can your eyes tolerate sand?' The monk said, 'Such a good Zitong realm is not recognized.' Master Zitong said, 'This old monk does not hide this matter.' The monk went out, and Master Zitong got off the Zen bed and captured him.

住云。今日好個公案。老僧未得分文入手。僧曰。賴某甲是僧。師曰。禍不單行。

日容和尚

師因奯上座來參。師拊掌三下云。猛虎當軒。誰是敵者。奯曰。俊鷂沖天。阿誰捉得。師曰。彼此難當。師曰。且休未斷者公案。師將拄杖舞歸方丈。奯無語。師曰死卻者漢也。

寶曇曰。先德謂子湖以第二機接人。真本色知言也。然猶得勝光已下四人。皆從上宗門中爪牙。如通都大邑巨商富賈之所自出。從衡出沒各具子湖之一體。向使子湖師子以第一機也。盡大地無覓四子處。況子湖者耶。

天龍和尚嗣法

婺州金華山俱胝和尚

師初住庵。有尼實際到庵。戴笠子執錫繞師三匝云。道得師拈下笠子。三問師皆無對。尼便去。師云。日勢稍晚且留一宿。尼曰。道得即宿。師又無對。尼去後嘆曰。我雖處丈夫之形。而無丈夫之氣。擬棄庵往諸方參尋。其夜山神告曰。不須離此山。將有大乘菩薩來為和尚說法也。果旬日天龍和尚到庵。師乃迎禮具陳前事。天龍豎一指而示之。師當下大悟。自此凡有學者到。師唯豎一指無別提唱。有一童子庵外被人詰曰。和尚說何法要。童子亦豎一指。歸以告其師。師以刀斷其指。童子叫喚走出。師召云童子。遂回首。師豎一指示之。童子豁然領解。師將順

【現代漢語翻譯】現代漢語譯本住云：今天真是個好公案（佛教術語，指難以理解的禪宗故事或問題）。老僧我還沒得到一文錢的入手處。僧人說：幸虧我某甲是個僧人。住云說：真是禍不單行。

日容和尚

日容和尚因為奯（huò）上座來參訪。日容和尚拍掌三下說：『猛虎當道，誰是它的對手？』奯上座說：『俊俏的鷂鷹衝向天空，誰能捉得到它？』日容和尚說：『彼此都難以應對。』日容和尚說：『暫且放下這未斷的公案。』日容和尚拄著枴杖舞動著回到方丈室。奯上座無話可說。日容和尚說：『真是個死漢！』

寶曇說：先德（指之前的有德之人）說子湖和尚用第二機（指接引人的方法）來接引人，真是本色知言啊！然而，仍然勝過勝光等四人。他們都是從上宗門（指禪宗）中出來的爪牙，就像通都大邑（指大城市）的巨商富賈（指大商人）的出身一樣。他們縱橫出沒，各自具備子湖和尚的一體。如果子湖和尚一開始就用第一機（指最高深的接引方法），那麼整個大地都找不到這四個人了，更何況是子湖和尚呢？

天龍和尚嗣法

婺州金華山俱胝（jū zhī）和尚

俱胝和尚最初住在庵里。有個尼姑實際來到庵里，戴著斗笠，拿著錫杖繞著俱胝和尚轉了三圈，說：『說得出來，我就放下斗笠。』問了三次，俱胝和尚都答不上來。尼姑就走了。俱胝和尚說：『天色稍晚，不如留宿一晚。』尼姑說：『說得出來就留宿。』俱胝和尚又答不上來。尼姑走後，俱胝和尚嘆息說：『我雖然有男人的形體，卻沒有男人的氣概。』打算放棄庵去各處參訪。當天晚上，山神告訴他說：『不必離開這座山，將會有大乘菩薩來為和尚說法。』果然十天後，天龍和尚來到庵里。俱胝和尚於是迎接行禮，詳細陳述了之前的事情。天龍和尚豎起一根手指來開示他。俱胝和尚當下大悟。從此以後，凡是有來學習的人，俱胝和尚只豎起一根手指，沒有別的提倡。有個童子在庵外被人問：『和尚說的是什麼法要？』童子也豎起一根手指。回去告訴了他的師父。俱胝和尚用刀砍斷了他的手指。童子叫喊著跑出去。俱胝和尚叫道：『童子！』童子於是回頭。俱胝和尚豎起一根手指給他看。童子豁然領悟。俱胝和尚將要順

【English Translation】 English version Zhu Yun: Today is truly a good koan (a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning). This old monk hasn't found a single penny's worth of entry. A monk said: Luckily, I, so-and-so, am a monk. Zhu Yun said: Misfortunes never come singly.

Monk Riyong

Monk Riyong, because Senior Seat Huo came to visit. Monk Riyong clapped his hands three times and said: 'A fierce tiger blocks the way, who is its opponent?' Senior Seat Huo said: 'A swift falcon soars into the sky, who can catch it?' Monk Riyong said: 'Both are difficult to deal with.' Monk Riyong said: 'Let's put aside this unfinished koan for now.' Monk Riyong, leaning on his staff, danced back to his abbot's room. Senior Seat Huo was speechless. Monk Riyong said: 'Truly a dead man!'

Bao Tan said: The former virtuous one (referring to a previous virtuous person) said that Monk Zihu used the second device (referring to a method of guiding people) to guide people, truly knowing the words of his true nature! However, it still surpasses the four people including Shengguang. They are all claws and teeth from the upper sect (referring to Zen Buddhism), just like the origins of great merchants and wealthy businessmen (referring to big merchants) in large cities. They come and go freely, each possessing one aspect of Monk Zihu. If Monk Zihu had used the first device (referring to the most profound method of guiding people) from the beginning, then the entire earth would not be able to find these four people, let alone Monk Zihu?

Monk Tianlong Inherits the Dharma

Monk Juchi of Jinhua Mountain, Wuzhou

Monk Juchi initially lived in a hermitage. A nun, Shiji, came to the hermitage, wearing a bamboo hat and holding a tin staff, circling Monk Juchi three times, and said: 'If you can say it, I will put down my hat.' She asked three times, but Monk Juchi couldn't answer. The nun left. Monk Juchi said: 'It's getting late, why not stay for the night?' The nun said: 'If you can say it, I will stay.' Monk Juchi couldn't answer again. After the nun left, Monk Juchi sighed and said: 'Although I have the form of a man, I do not have the spirit of a man.' He planned to abandon the hermitage and go to various places to visit. That night, the mountain god told him: 'There is no need to leave this mountain, a Mahayana Bodhisattva will come to preach the Dharma for the monk.' Sure enough, ten days later, Monk Tianlong came to the hermitage. Monk Juchi then welcomed him with courtesy and explained the previous events in detail. Monk Tianlong raised one finger to enlighten him. Monk Juchi had a great enlightenment at that moment. From then on, whenever there were people who came to learn, Monk Juchi only raised one finger, without any other teachings. A boy was asked outside the hermitage: 'What Dharma is the monk teaching?' The boy also raised one finger. He went back and told his master. Monk Juchi cut off his finger with a knife. The boy cried out and ran out. Monk Juchi called out: 'Boy!' The boy then turned his head. Monk Juchi raised one finger to show him. The boy suddenly understood. Monk Juchi was about to follow

世謂眾曰。吾得天龍一指頭禪。一生用之不盡。言訖而往。

寶曇曰。俱胝一指。其力萬鈞。方其折困於女子比丘。便能撼動山靈。是此指未發之力猶若此也。見天龍有所悟入。不易絲毫頭而此指放光。童子一刀是為左驗。是此指已發之力所當然也。逮其將終則曰。吾得天龍一指頭禪。一生用不盡。是盡舉此指之力以向人。畢竟俱胝用不盡底即今安在。

前關南道常禪師嗣法

襄州關南道吾和尚

師始經林墅聞巫者樂神云。識神無。師忽然省悟。后參常禪師印其所解。復參德山法味彌著。凡遇上堂示徒。必戴蓮華笠子。披襕執簡。擊鼓吹笛。口稱魯三郎。有時云。打動關南鼓。唱起德山歌。僧問。如何是祖師西來意。師以簡揖云。諾。師有時執木劍橫在肩上作舞。僧問。手中劍什麼處得來。師擲劍于地。僧卻置師手中。師曰。什麼處得來。僧無對。師曰。容汝三日內下取一語。僧亦無對。師自拈劍于肩上作舞曰。恁么始得。問。如何是和尚家風。師下禪床作女人拜云。謝子遠來都無祗待。師問灌溪作么生。灌溪云。無位。師云。莫同虛空么。灌溪云。這屠兒。師。云有生可殺即不倦。同門有璋州羅漢和尚見常公於一拳下大悟。乃為師曰歌。咸通七載初參道。到處逢言不識言。心裡疑團若栲栳

【現代漢語翻譯】現代漢語譯本：

世人說：『我得到了天龍禪師的一指頭禪，一生都用不完。』說完就去世了。

寶曇禪師說：『俱胝禪師的一指禪，力量有萬鈞之重。當它被困於女子和比丘的詰難時，便能撼動山神。這是此指未發的力量尚且如此。見到天龍禪師有所領悟，不改變絲毫，而此指放出光芒。童子一刀是為左證，這是此指已發的力量所必然。等到他將要去世時卻說：「我得到了天龍禪師的一指頭禪，一生都用不完。」這是完全舉起此指的力量來向人展示。』那麼，俱胝禪師用不完的那個東西，現在又在哪裡呢？』

前關南道常禪師的嗣法弟子是襄州關南道吾和尚。

道吾禪師最初住在林間村舍時，聽到巫師奏樂祭神，唱到『識神無』，忽然醒悟。後來參訪常禪師，常禪師印證了他的理解。又參訪德山禪師，對佛法的滋味更加深刻。凡是遇到上堂說法，必定戴著蓮花笠子，披著袈裟，拿著手板，擊鼓吹笛，口中稱『魯三郎』。有時說：『打動關南的鼓，唱起德山的歌。』有僧人問：『如何是祖師西來意？』禪師用手板作揖說：『諾。』禪師有時拿著木劍橫在肩上跳舞。僧人問：『手中的劍從哪裡得來？』禪師把劍扔在地上。僧人又把劍放在禪師手中。禪師說：『從哪裡得來？』僧人無言以對。禪師說：『容你三日內說出一句。』僧人仍然無言以對。禪師自己拿起劍放在肩上跳舞說：『這樣才可以。』問：『如何是和尚的家風？』禪師走下禪床，像女人一樣作揖說：『感謝你遠道而來，我都無所招待。』禪師問灌溪禪師怎麼樣，灌溪禪師說：『無位。』禪師說：『莫非和虛空一樣嗎？』灌溪禪師說：『這屠夫！』禪師說：『有生可殺就不倦怠。』同門師兄弟有璋州羅漢和尚，見到常禪師在一拳之下大悟，於是為禪師作歌。『咸通七年開始參禪問道，到處聽到言語卻不明白。心中的疑團像栲栳一樣。』

【English Translation】 English version:

The world says: 'I have obtained the One-Finger Zen of Tianlong (name of a Zen master), which I can use endlessly throughout my life.' Having said this, he passed away.

Baotan (name of a Zen master) said: 'The one finger of Juzhi (name of a Zen master) has the power of ten thousand jun (a unit of weight). When it is troubled by women and monks, it can shake the mountain spirits. This is how powerful this finger is even before it is released. Seeing Tianlong (name of a Zen master) had some enlightenment, without changing a bit, and this finger emitted light. The boy's one knife is a left proof, which is inevitable for the power of this finger that has been released. When he was about to die, he said: 'I have obtained the One-Finger Zen of Tianlong (name of a Zen master), which I can use endlessly throughout my life.' This is to fully raise the power of this finger to show to people.' So, where is that thing that Juzhi (name of a Zen master) could not use up now?'

The Dharma successor of former Guannan Daochang (name of a Zen master) is Xiangzhou Guannan Daowu (name of a Zen master).

Daowu (name of a Zen master) initially lived in a forest village, and when he heard the sorcerer playing music to worship the gods, singing 'The consciousness spirit is gone,' he suddenly awakened. Later, he visited Chang (name of a Zen master), who confirmed his understanding. He also visited Deshan (name of a Zen master), and the taste of the Dharma became even deeper. Whenever he encountered ascending the hall to preach, he would definitely wear a lotus hat, put on a kasaya, hold a handboard, beat drums and play the flute, and call himself 'Lu Sanlang'. Sometimes he said: 'Beat the drum of Guannan (name of a place), sing the song of Deshan (name of a place).' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Zen master bowed with the handboard and said: 'Nuo.' The Zen master sometimes held a wooden sword horizontally on his shoulder and danced. A monk asked: 'Where did the sword in your hand come from?' The Zen master threw the sword on the ground. The monk put the sword back in the Zen master's hand. The Zen master said: 'Where did it come from?' The monk was speechless. The Zen master said: 'I will allow you to say a word within three days.' The monk was still speechless. The Zen master himself picked up the sword and put it on his shoulder and danced, saying: 'Only then can it be done.' Asked: 'What is the Zen master's family style?' The Zen master stepped down from the Zen bed, bowed like a woman, and said: 'Thank you for coming from afar, I have nothing to entertain you with.' The Zen master asked what Guanxi (name of a Zen master) was like, and Guanxi (name of a Zen master) said: 'No position.' The Zen master said: 'Is it the same as emptiness?' Guanxi (name of a Zen master) said: 'This butcher!' The Zen master said: 'If there is life to kill, I will not be tired.' A fellow disciple, the Arhat monk of Zhangzhou (name of a place), saw Chang Gong (name of a Zen master) have a great enlightenment under one fist, so he wrote a song for the Zen master. 'In the seventh year of Xiantong (name of a Chinese era), I began to ask about Zen, and I heard words everywhere but did not understand them. The doubt in my heart is like a winnowing basket.'

。三春不樂止林泉。忽遇法王氈上坐。便陳疑懇向師前。師從氈上那伽起。袒膊當胸打一拳。駭散疑團獦狙落。舉頭看見日初圓。從茲蹬蹬以碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽。又述偈曰。宇內無閑客。人中作野僧。任從他笑我。隨處自騰騰。

寶曇曰。從緣入者是謂真入。古人不以自印而以印于其師。如印印泥。所印既真。卻從諸萬求印其師之所印。如印印水。所印既破。然後乃佩如空之印。如印印空。故能間見層施。神出鬼沒。傍觀只眨得眼。所謂擊動關南鼓。唱起德山歌。勘證將來猶欠悟在。至與灌溪相見。果然只在這裡。同門有羅漢師者。一拳識得痛癢。快活直是快活。若是佛法。更疑三十年。

前高安大愚禪師嗣法

筠州末山尼瞭然禪師

師因灌溪閑和尚遊方到山先云。若相當即住。不然則推倒禪床。遂入堂內。師遣侍者問。上座遊山來為佛法來。閑云。為佛法來。師乃升坐。閑上參。師問。上座今日離何處。閑云。離路口。師云。何不蓋卻。閑無對。始禮拜。問。如何是末山。師云。不露頂。閑云。如何是末山主。師云。非男女相。閑乃喝云。何不變去。師云。不是神不是鬼。變個什麼。閑於伏膺。作園頭三載。僧到參。師云。太襤褸生。僧云。雖然如

【現代漢語翻譯】現代漢語譯本：

在美好的春天裡，我不再留戀山林隱居的生活。忽然有一天，我遇到了得道高僧，便在他坐的氈墊前，誠懇地向他請教心中的疑惑。高僧隨即從氈墊上起身，像那伽（nā qié，龍的音譯，比喻有力量的人）一樣，袒露胸膛，朝我打了一拳。這一拳擊散了我心中所有的疑團，就像獵人射落了狡猾的猴子一樣。我抬頭一看，就像看到了初升的太陽，豁然開朗。從此以後，我便堅定不移地走在這條道路上，直到今天都感到無比的快樂。我只覺得肚子里充滿了智慧，再也不需要到處去化緣了。

我又作了一首偈語說：

天地之間沒有閑散的人，我只是在人群中做一個自在的僧人。任憑別人嘲笑我，我自顧自地逍遙自在。

寶曇禪師說：通過因緣而悟入佛法，才是真正的悟入。古人不是自己給自己印證，而是要得到師父的印證，就像用印章蓋在泥土上一樣，印出來的東西才是真實的。如果想從萬法中去尋找師父所印證的東西，就像用印章蓋在水上一樣，印出來的東西立刻就消失了。只有證悟到空性，才能佩戴如虛空一般的印記，就像用印章蓋在虛空上一樣。這樣才能在不經意間顯現出各種神通，變化莫測。旁觀者只能眼花繚亂。這就是所謂的敲響關南的鼓，唱起德山的歌。即使這樣勘驗印證，仍然欠缺悟性。直到與灌溪禪師相見，才發現原來真理就在這裡。我的同門羅漢師，一拳就能讓人知道疼痛。這種快樂真是無與倫比的快樂。如果這是佛法，我還要再懷疑三十年。

前高安大愚禪師的嗣法弟子。

筠州末山尼瞭然禪師

瞭然禪師因為灌溪閑和尚雲遊到山裡，先說：如果彼此相契合，我就住在這裡；如果不是這樣，我就推倒你的禪床。於是灌溪閑和尚進入禪堂。瞭然禪師派侍者問他：上座您遊山是爲了遊玩，還是爲了佛法而來？灌溪閑和尚說：爲了佛法而來。於是瞭然禪師升座說法。灌溪閑和尚上前參拜。瞭然禪師問：上座您今天從哪裡出發？灌溪閑和尚說：從路口出發。瞭然禪師說：為什麼不把路口蓋住？灌溪閑和尚無言以對，於是禮拜。問道：什麼是末山？瞭然禪師說：不露頂。灌溪閑和尚問：什麼是末山的主人？瞭然禪師說：非男女相。灌溪閑和尚於是大喝一聲說：為什麼不變去？瞭然禪師說：不是神也不是鬼，變什麼？灌溪閑和尚於是心悅誠服，做了三年的園頭。有僧人來參拜，瞭然禪師說：太破爛了。僧人說：雖然這樣，

【English Translation】 English version:

I no longer find joy in the forests and springs of the beautiful spring. Suddenly, I encountered a Dharma King sitting on a felt mat. I then presented my doubts and earnest requests before the master. The master rose from the mat like a Nāga (dragon, symbolizing power), bared his chest, and struck me with a punch. This punch scattered all the doubts in my mind, like a hunter shooting down a cunning monkey. I looked up and saw the newly risen sun, suddenly enlightened. From then on, I steadfastly walked this path, and to this day, I feel immense joy. I only feel that my belly is full of wisdom, and I no longer need to go begging for alms.

I also composed a verse saying:

There are no idle people in the universe; I am just a free-spirited monk among the people. Let others laugh at me; I am carefree wherever I go.

Baotan said: 'Entering through conditions is called true entry. The ancients did not self-certify but were certified by their masters, like stamping with a seal on mud. What is stamped is true. If one seeks to stamp what the master has stamped from all things, it is like stamping with a seal on water. What is stamped is immediately broken. Only then can one wear the seal of emptiness, like stamping with a seal on emptiness. Therefore, one can occasionally see layers of manifestation, with divine appearances and ghostly disappearances. Onlookers can only blink their eyes. This is what is called striking the drum of Guannan and singing the song of Deshan. Even with such verification, one still lacks enlightenment. It was not until meeting Guānxi (Guān xī, name of a monk) that he realized the truth was right here. My fellow disciple, Luohan Shi (Luóhàn Shī, name of a monk), could recognize pain with one punch. This joy is truly unparalleled. If this is the Dharma, I would still doubt it for thirty years.'

The Dharma-inheriting disciple of the former Ga'an Dayu (Gāo Ān Dàyú, name of a monk) Zen Master.

Ni Liaoran (Ni Liǎorán, name of a nun) Zen Master of Mozan (Mòshān, name of a mountain) Nunnery in Yun Prefecture.

Because Guanxi Xian (Guànxī Xián, name of a monk) arrived at the mountain on a pilgrimage, the master Ni Liaoran first said: 'If we are compatible, I will stay here; otherwise, I will overturn your Zen bed.' Then Guanxi Xian entered the hall. The master sent a attendant to ask: 'Venerable Sir, have you come to visit the mountain for sightseeing or for the Dharma?' Guanxi Xian said: 'For the Dharma.' Thereupon, the master ascended the seat. Guanxi Xian came forward to pay respects. The master asked: 'Venerable Sir, where did you depart from today?' Guanxi Xian said: 'Departed from the roadside.' The master said: 'Why didn't you cover it up?' Guanxi Xian was speechless and then bowed. He asked: 'What is Mozan?' The master said: 'Not revealing the crown of the head.' Guanxi Xian asked: 'What is the master of Mozan?' The master said: 'Neither male nor female form.' Guanxi Xian then shouted: 'Why don't you transform?' The master said: 'Not a god, not a ghost, what is there to transform?' Guanxi Xian then submitted wholeheartedly and worked as a gardener for three years. When a monk came to visit, the master said: 'Too tattered.' The monk said: 'Although it is like this,'

此。且是獅子兒。師云。既是獅兒。為什麼被文殊騎。僧無對。僧問。如何是古佛心。師云。世界傾壞。僧云。世界為什麼傾壞。師云。寧無我身。

寶曇曰。大愚刀圭。用活臨濟。末山蓋䑛鼎而仙者。古今所謂仙骨。寧丈夫女子。無女子丈夫也。灌溪與道吾隱若敵國。至末山之手。不覺倒戈。後世有是女子比丘。吾當為之除糞。

大光明藏中卷卍新續藏第 79 冊 No. 1563 大光明藏

大光明藏下卷

前洪州黃檗山希運禪師嗣法

鎮州臨濟義玄禪師

師初在黃檗會中。第一座勉令問話。師乃上問曰。如何是佛法的的意。黃檗便打。如是三問。三回被打。將辭往諸方。第一座告黃檗曰。義玄上座雖是後生。卻甚奇特。來辭和尚。愿更垂提誘。來日師上辭。黃檗指往高安見大愚。師到大愚。愚問曰。什麼處來。師曰。黃檗來。愚曰。黃檗有何言教。師曰。義玄三度問西來的的意。三蒙賜棒。不知過在什麼處。愚曰。黃檗恁么老婆心為汝得徹。猶覓過在。師于言下大悟云。元來黃檗佛法無多子。愚扭住師云。者尿床鬼子。適道過在什麼處。如今卻道黃檗佛法無多子。你見個什麼道理。速道速道。師于大愚肋下筑三拳。大愚托開云。汝師黃檗。非幹我事。師辭大愚回

【現代漢語翻譯】現代漢語譯本：僧人問：『這是什麼？』師父說：『而且是獅子的孩子。』僧人說：『既然是獅子的孩子，為什麼被文殊菩薩騎著？』僧人無言以對。僧人問：『什麼是古佛的心？』師父說：『世界傾覆崩壞。』僧人說：『世界為什麼會傾覆崩壞？』師父說：『寧可沒有我自身。』

寶曇說：『大愚禪師的刀圭，用活了臨濟禪師的禪風。末山禪師能以女子之身，蓋過鼎而得道成仙，自古以來所謂的仙骨，難道只有大丈夫才能擁有嗎？難道女子就不能成為大丈夫嗎？』灌溪禪師與道吾禪師，隱約像敵對的國家一樣，但到了末山禪師這裡，卻不自覺地倒戈相向。後世如果再有這樣的女子比丘，我願意為她清除糞便。

《大光明藏》中卷《卍新續藏》第79冊 No. 1563 《大光明藏》

《大光明藏》下卷

前洪州黃檗山希運禪師的嗣法弟子

鎮州臨濟義玄禪師

禪師最初在黃檗禪師的會中，第一座勸勉他去問話。禪師於是上前問道：『什麼是佛法的真意？』黃檗禪師便打了他。像這樣問了三次，被打三次。禪師將要告辭前往其他地方。第一座告訴黃檗禪師說：『義玄上座雖然年輕，卻非常奇特。他來向和尚您告辭，希望您能再次提攜引導他。』第二天，禪師上前告辭。黃檗禪師指引他前往高安去見大愚禪師。禪師到了大愚禪師那裡，大愚禪師問道：『從哪裡來？』禪師說：『從黃檗禪師那裡來。』大愚禪師說：『黃檗禪師有什麼言語教誨？』禪師說：『義玄三次問西來的真意，三次蒙受賜棒，不知道過錯在哪裡。』大愚禪師說：『黃檗禪師如此婆心切切，為你徹底開示，你還找尋過錯在哪裡！』禪師在言下大悟，說道：『原來黃檗禪師的佛法沒有多少東西。』大愚禪師扭住禪師說：『你這尿床的鬼孩子，剛才還說不知道過錯在哪裡，現在卻說黃檗禪師的佛法沒有多少東西，你見到了什麼道理？快說快說！』禪師在大愚禪師的肋下打了三拳。大愚禪師推開禪師說：『你的老師是黃檗禪師，不關我的事。』禪師告辭大愚禪師返回。

【English Translation】 English version: A monk asked: 'What is this?' The master said: 'Moreover, it is a lion's cub.' The monk said: 'Since it is a lion's cub, why is it ridden by Manjushri (Bodhisattva of wisdom)?' The monk was speechless. The monk asked: 'What is the mind of the ancient Buddha?' The master said: 'The world collapses and crumbles.' The monk said: 'Why does the world collapse and crumble?' The master said: 'Rather than having my own body.'

Baotan said: 'Great Fool's (Da Yu) elixir (dao gui), enlivened Linji's (Rinzai) style. That Mountain End (Mo Shan) was able to cover the cauldron and become an immortal as a woman, since ancient times, the so-called immortal bones, can only great men possess it? Can't women become great men?' Guanxi and Daowu were vaguely like hostile countries, but when they came to Mountain End, they unconsciously turned against each other. If there are such female Bhikkhus (Buddhist nuns) in later generations, I am willing to remove the excrement for them.

The Middle Volume of 'The Great Light Treasury' Continuation of the Wan (卍) New Canon, Volume 79, No. 1563, 'The Great Light Treasury'

The Lower Volume of 'The Great Light Treasury'

Successor of Zen Master Xiyun of Huangbo Mountain in Hongzhou

Zen Master Yixuan of Linji in Zhenzhou

The master was initially in the assembly of Zen Master Huangbo. The first seat encouraged him to ask questions. The master then stepped forward and asked: 'What is the true meaning of the Buddha-dharma?' Huangbo then struck him. He asked three times like this, and was struck three times. The master was about to take his leave and go to other places. The first seat told Huangbo: 'Although the Venerable Yixuan is young, he is very remarkable. He is coming to bid farewell to you, Abbot. I hope you can guide him again.' The next day, the master stepped forward to bid farewell. Huangbo pointed him to Gaoan to see Zen Master Dayu. When the master arrived at Zen Master Dayu's place, Zen Master Dayu asked: 'Where do you come from?' The master said: 'From Zen Master Huangbo's place.' Zen Master Dayu said: 'What teachings does Zen Master Huangbo have?' The master said: 'Yixuan asked three times about the true meaning of the coming from the West, and received the staff three times. I don't know where the fault lies.' Zen Master Dayu said: 'Huangbo is so kind-hearted, revealing it thoroughly for you, and you are still looking for the fault!' The master had a great enlightenment upon hearing these words, and said: 'So Huangbo's Buddha-dharma doesn't have much to it.' Zen Master Dayu grabbed the master and said: 'You bed-wetting ghost child, just now you said you didn't know where the fault was, but now you say Huangbo's Buddha-dharma doesn't have much to it. What principle have you seen? Speak quickly, speak quickly!' The master struck Zen Master Dayu three times under the ribs. Zen Master Dayu pushed the master away and said: 'Your teacher is Huangbo, it's none of my business.' The master bid farewell to Zen Master Dayu and returned.

黃檗。黃檗云。汝回太速生。師云。祇為老婆心切。便人事了。侍立次。黃檗云。大愚有何言句。師遂舉前話。黃檗云。這大愚老漢。待見痛與一頓。師云。說什麼待見。即今便與。隨後便打黃檗一掌。黃檗云。這風顛漢卻來這裡捋虎鬚。師便喝。黃檗云。侍者引這風顛漢參堂去。師自此後半夏。上黃檗山見黃檗看經。師曰。我將謂是個人。元來是個唵黑豆。老和尚住數日乃去。黃檗曰。汝破夏來。不終夏去。師曰。某甲暫來禮拜和尚。黃檗遂打趁令出去。師行數里。疑此事卻回。終夏辭黃檗。檗曰。什麼處去。師曰。不是河南便是河北。黃檗拈起拄杖便打。師捉住云。這老漢莫盲枷瞎棒。已后錯打人在。黃檗遂喚侍者把將幾案禪板來。師曰。把將火來。黃檗曰。不然。汝但將去。已後坐斷天下人舌頭在。師即便發去。師到態耳祖塔。塔主問曰。先禮佛。先禮祖。師曰。祖佛俱不禮。塔主曰。祖佛與長老有什麼冤傢俱不禮。師便拂袖出。師后還鄉住于城南臨濟院。一日上堂云。汝等諸人赤肉團上有一無位真人。常向汝諸人面門出入。未證據者看看。時有僧問。如何是無位真人。師下禪床把住云。道道。僧擬議。師托開云。無位真人是什麼乾屎橛。便歸方丈。師問樂普。從上來人行棒行喝。阿那個親。對曰。總不親。師

【現代漢語翻譯】現代漢語譯本黃檗（Huangbo，人名）問道：『你回來得太快了吧？』師（指臨濟義玄，Linji Yixuan）說：『只因爲老婆心切，事情就辦完了。』侍立的時候，黃檗問道：『大愚（Dayu，人名）有什麼言語？』師便舉了之前的話。黃檗說：『這大愚老漢，待我見到他，要狠狠地揍他一頓。』師說：『說什麼待見，現在就給你。』隨後便打了黃檗一掌。黃檗說：『這瘋癲漢竟然來這裡捋虎鬚。』師便大喝一聲。黃檗說：『侍者，帶這瘋癲漢去參堂。』師從此以後半夏，上黃檗山見黃檗看經。師說：『我以為是個什麼人物，原來是個唵黑豆（指不中用的人）。』老和尚住了幾天就走了。黃檗說：『你破夏而來，不終夏而去。』師說：『我只是暫時來禮拜和尚。』黃檗便打他，趕他出去。師走了幾里路，覺得此事可疑，又回來，終夏辭別黃檗。黃檗問：『你要去哪裡？』師說：『不是河南便是河北。』黃檗拿起拄杖便打。師捉住說：『這老漢不要盲枷瞎棒，以後錯打了人。』黃檗便叫侍者把幾案禪板拿來。師說：『把火拿來。』黃檗說：『不然，你拿去吧，以後可以坐斷天下人的舌頭。』師便出發了。師到了態耳祖塔（Tai'er Ancestral Pagoda）。塔主問：『先禮佛，還是先禮祖？』師說：『祖佛都不禮。』塔主說：『祖佛與長老有什麼冤仇，都不禮？』師便拂袖而去。師後來還鄉，住在城南臨濟院。一日上堂說：『你們這些人，在赤肉團上有一無位真人（Wuweizhenren，指人的真性），常常從你們的面門出入。沒有證據的人看看。』當時有僧人問：『如何是無位真人？』師下禪床抓住他說：『道道。』僧人猶豫。師推開他說：『無位真人是什麼乾屎橛（比喻無用之物）？』便回方丈。師問樂普（Lepo，人名）：『從上來人行棒行喝，哪個親？』樂普回答說：『總不親。』

【English Translation】 English version Huangbo (Huangbo, a person's name) asked: 'You've returned too quickly, haven't you?' The Master (referring to Linji Yixuan) said: 'It's just because I was eager to get things done.' While standing in attendance, Huangbo asked: 'What words does Dayu (Dayu, a person's name) have?' The Master then recounted the previous conversation. Huangbo said: 'This old man Dayu, if I see him, I'll give him a good beating.' The Master said: 'What are you talking about seeing? I'll give it to you now.' Then he slapped Huangbo. Huangbo said: 'This madman actually dares to stroke the tiger's whiskers here!' The Master then shouted loudly. Huangbo said: 'Attendant, take this madman to the meditation hall.' From then on, the Master spent half the summer on Huangbo Mountain, seeing Huangbo reading scriptures. The Master said: 'I thought he was someone important, but he's just an 'an heidou' (a metaphor for someone useless).' The old monk stayed for a few days and then left. Huangbo said: 'You came after the summer retreat began and are leaving before it ends.' The Master said: 'I just came to pay my respects to the monk temporarily.' Huangbo then hit him and chased him out. The Master walked a few miles, felt suspicious about this matter, and returned, bidding farewell to Huangbo at the end of the summer. Huangbo asked: 'Where are you going?' The Master said: 'If not Henan, then Hebei.' Huangbo picked up his staff and struck. The Master grabbed it and said: 'Old man, don't swing the staff blindly, you might hit someone by mistake later.' Huangbo then called the attendant to bring the desk and meditation board. The Master said: 'Bring fire.' Huangbo said: 'No, you take it. Later, you can cut off the tongues of everyone in the world.' The Master then departed. The Master arrived at the Tai'er Ancestral Pagoda (Tai'er Zuta). The pagoda master asked: 'Do you bow to the Buddha first, or the ancestor first?' The Master said: 'I bow to neither Buddha nor ancestor.' The pagoda master said: 'What feud do the Buddha and ancestor have with the elder that you bow to neither?' The Master then flicked his sleeve and left. Later, the Master returned to his hometown and lived in the Linji Monastery south of the city. One day, he ascended the hall and said: 'You people, on this lump of red flesh, there is a True Man of No Rank (Wuweizhenren, referring to one's true nature) who constantly enters and exits through your faces. Those who have not yet realized this, take a look.' At that time, a monk asked: 'What is the True Man of No Rank?' The Master descended from the meditation platform, grabbed him, and said: 'Speak, speak!' The monk hesitated. The Master pushed him away and said: 'What is the True Man of No Rank? A dried-up shit stick (a metaphor for something useless)?' Then he returned to his room. The Master asked Lepu (Lepo, a person's name): 'From the perspective of those who came before, are those who use the stick or those who shout more intimate?' Lepu replied: 'Neither is intimate.'

曰。親處作么生。普便喝。師便打。師問木口和尚。如何是露地白牛。木口吽。師曰。啞。木口曰。老師作么生。師曰。這畜生。大覺來參。師舉拂子。大覺敷坐具。師擲下拂子。大覺收坐具入僧堂。眾僧疑曰。這僧莫是和尚親故。不禮拜又不吃棒。師聞。令喚新到來。大覺遂出。師曰。大眾道汝未參長老。大覺云。不審。便自歸眾。麻谷到參。敷坐具便問云。十二面觀音阿那面正。師下禪床。一手收麻谷坐具。一手搊麻谷云。十二面觀音向什麼處去也。麻谷轉身擬坐禪床。師拈拄杖打。麻谷接住捉入方丈。師上堂云。大眾。夫為法者不避喪身失命。我昔于黃檗先師處。三度問佛法的的意。三度蒙他賜棒。如蒿枝拂相似。如今更思得一頓。誰為下手。時有僧出雲。某甲下得。師拈棒與他。僧擬接。師便打。僧問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰。如何是第二句。師曰。妙解豈容無著問。漚和爭副截流機。問。如何是第三句。師曰。看取棚頭弄傀儡。牽抽全藉里頭人。師乃曰。夫一句語須具三玄門。一玄門須具三要。有權有用。汝等諸人作么會。師一日上堂曰。吾滅后不得滅卻吾正法眼藏。三聖出雲。爭敢滅卻和尚正法眼藏。師曰。已後有人問。你向他道什麼。三聖便喝。師曰。誰知吾正法

【現代漢語翻譯】現代漢語譯本問：親近時如何行事？趙州禪師便大喝一聲。學僧便打。趙州禪師問木口和尚：『如何是露地白牛？』（如何是空性本真的顯現？）木口和尚『吽』了一聲（模仿牛叫）。趙州禪師說：『啞。』（你無法用語言表達。）木口和尚說：『老師您怎麼做？』趙州禪師說：『這畜生！』大覺禪師來參拜。趙州禪師舉起拂子（象徵權威和教誨）。大覺禪師鋪開坐具。趙州禪師放下拂子。大覺禪師收起坐具回到僧堂。眾僧疑惑地說：『這僧人莫非是和尚的親戚故舊？不禮拜又不捱打。』趙州禪師聽聞后，命令召來新來的僧人。大覺禪師於是出來。趙州禪師說：『大眾說你未曾參拜長老。』大覺禪師說：『不知。』便自己回到大眾中。麻谷禪師來參拜，鋪開坐具便問：『十二面觀音（象徵菩薩的圓滿智慧和慈悲）哪一面是正面的？』趙州禪師走下禪床，一手收起麻谷禪師的坐具，一手抓住麻谷禪師說：『十二面觀音向什麼地方去了？』麻谷禪師轉身想要坐禪床。趙州禪師拿起拄杖打他。麻谷禪師接住拄杖，拉入方丈室。趙州禪師上堂說法：『大眾，作為求法的人，不應迴避喪身失命的危險。我過去在黃檗先師處，三次問佛法的真意，三次蒙受他的棒打，像蒿枝拂過一樣。如今更想再挨一頓，誰來下手？』當時有個僧人出來說：『我能下手。』趙州禪師把棒子給他。僧人想要接。趙州禪師便打。僧人問：『如何是第一句？』趙州禪師說：『三要印開朱點窄，未容擬議主賓分。』（關鍵在於開啟內在的智慧，不要在主客之間分別。）問：『如何是第二句？』趙州禪師說：『妙解豈容無著問，漚和爭副截流機。』（精妙的理解不應執著于文字，要像截斷水流一樣果斷。）問：『如何是第三句？』趙州禪師說：『看取棚頭弄傀儡，牽抽全藉里頭人。』（就像看戲臺上的傀儡，牽動全靠裡面的人。）趙州禪師於是說：『一句語必須具備三玄門，一玄門必須具備三要。有權有實。你們這些人怎麼理解？』趙州禪師一日上堂說：『我滅度后，不得滅卻我的正法眼藏（佛法的精髓）。』三聖禪師出來說：『怎敢滅卻和尚的正法眼藏？』趙州禪師說：『以後有人問，你向他道什麼？』三聖禪師便喝。趙州禪師說：『誰知吾正法』

【English Translation】 English version Question: How should one act in close proximity? Zhaozhou (Zhaozhou, a famous Chan master) then shouted. The monk then struck. The master asked Monk Mukou (Mukou, literally 'Wooden Mouth'): 'What is the white ox in the open field?' (What is the manifestation of emptiness and true nature?) Mukou hummed (imitating the sound of an ox). The master said: 'Dumb.' (You cannot express it with language.) Mukou said: 'What does the teacher do?' The master said: 'This beast!' Great Awareness (Dajue) came to pay respects. Zhaozhou raised his whisk (symbolizing authority and teaching). Great Awareness spread his sitting cloth. Zhaozhou threw down his whisk. Great Awareness put away his sitting cloth and returned to the monks' hall. The monks suspected and said: 'Is this monk perhaps a relative or old friend of the master? He neither bows nor gets beaten.' Zhaozhou heard this and ordered the newly arrived monk to be summoned. Great Awareness then came out. Zhaozhou said: 'The assembly says you have not paid respects to the elder.' Great Awareness said: 'I am unaware.' and returned to the assembly on his own. Magu (Magu, name of a monk) arrived to pay respects, spread his sitting cloth and asked: 'Which face of the twelve-faced Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion, symbolizing perfect wisdom and compassion) is the correct one?' Zhaozhou stepped down from the meditation platform, with one hand took away Magu's sitting cloth, and with the other hand grabbed Magu and said: 'Where has the twelve-faced Avalokiteśvara gone?' Magu turned around intending to sit on the meditation platform. Zhaozhou picked up his staff and struck him. Magu caught the staff and dragged him into the abbot's room. Zhaozhou ascended the hall and said: 'The assembly, those who seek the Dharma should not avoid the danger of losing their lives. In the past, at the place of my late teacher Huangbo (Huangbo, Zhaozhou's teacher), I asked three times about the true meaning of the Buddha-dharma, and three times I received his blows, like being brushed by artemisia. Now I want to be beaten again, who will strike?' At that time, a monk came out and said: 'I can strike.' Zhaozhou gave him the staff. The monk tried to take it. Zhaozhou then struck. The monk asked: 'What is the first phrase?' Zhaozhou said: 'The three essentials open, the cinnabar dot is narrow, not allowing deliberation between host and guest.' (The key lies in opening inner wisdom, do not distinguish between subject and object.) Question: 'What is the second phrase?' Zhaozhou said: 'Wonderful understanding does not allow questioning without attachment, bubbles and waves compete to support the current-cutting machine.' (Subtle understanding should not be attached to words, be as decisive as cutting off the flow of water.) Question: 'What is the third phrase?' Zhaozhou said: 'Look at the puppets on the stage, pulling and drawing all depends on the person inside.' (Just like watching the puppets on the stage, the pulling depends entirely on the person inside.) Zhaozhou then said: 'A phrase must have three mysterious gates, and one mysterious gate must have three essentials. There is expediency and there is substance. How do you all understand?' One day, Zhaozhou ascended the hall and said: 'After my extinction, you must not extinguish my treasury of the true Dharma eye (the essence of the Buddha-dharma).' The monk Sansheng (Sansheng, name of a monk) came out and said: 'How dare we extinguish the master's treasury of the true Dharma eye?' Zhaozhou said: 'If someone asks later, what will you say to him?' Sansheng then shouted. Zhaozhou said: 'Who knows my true Dharma'

眼藏。向這瞎驢邊滅卻。乃有頌曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。

寶曇曰。或擬議臨濟三頓棒曰。若藥不瞑眩厥疾。不瘳是未夢見吾臨濟也。但觀渠曰。我于黃檗處三度問佛法大意。三度吃六十拄杖。如蒿枝拂相似。如今更思一頓。誰為下手。此真臨濟骨髓也。肋下三拳。連腮一掌。以明有信。初非棒下無生忍。臨機不見。師之謂也。學者宜審之。半夏辭黃檗。中道復回。始終光明。不留絲毫許也。故其平生一喝如旱天霹靂。佛來也喝。祖來也喝。明來也喝。暗來也喝。有時一喝如金剛王寶劍。有時一喝如踞地獅子。有時一喝如探竿影草。有時一喝不作一喝用。四喝面目現在。此喝決定非彼。而彼喝決定非此也。故能一喝中建立一切法。亦能破除一切法。正當喝時。孰知其為彼喝此喝中者。但知死者死而活者活也。又曰。一句中須具三玄。一玄中須具三要。有權有實。有照有用。又曰。有一人長在涂中不離家舍。有一人長在家舍不離涂中。那個合受人天供養。又有四料揀。四賓主三句。皆吾臨濟宗旨。非從黃檗得來也。至力詆禪病。直指本根。瑯瑯數千萬言。如迦陵仙音。遍十方界。所謂雖聖臨濟不居也。正法眼藏十有二傳而至於今不泯。吾知其待阿逸多出世更千萬

【現代漢語翻譯】現代漢語譯本：『眼藏』（eye treasury）。向這瞎驢邊滅卻。乃有頌曰：『㳂流不止問如何，真照無邊說似他。離相離名人不稟，吹毛用了急須磨。』

寶曇說：『或者有人揣測臨濟（Linji）的三頓棒說：如果藥不使人頭昏眼花，病就不會痊癒，這是還沒夢見我臨濟啊。』但看他說：『我在黃檗（Huangbo）處三度問佛法大意，三度吃了六十拄杖，像蒿枝拂過一樣。如今更想挨一頓，誰來下手？』這真是臨濟的骨髓啊。肋下三拳，連腮一掌，以此表明有信心。最初並非棒下無生忍，臨機不見，說的就是這種情況。學者應該仔細審察。半夏辭別黃檗，中途又返回，始終光明，不留下絲毫痕跡。所以他平生一喝如旱天霹靂。佛來也喝，祖來也喝，明來也喝，暗來也喝。有時一喝如金剛王寶劍，有時一喝如踞地獅子，有時一喝如探竿影草，有時一喝不作一喝用。四喝的面目現在。此喝決定不是彼喝，而彼喝決定不是此喝。所以能一喝中建立一切法，也能破除一切法。正當喝時，誰知道它是彼喝此喝中的哪一個？但知道死者死而活者活。』又說：『一句中須具備三玄，一玄中須具備三要。有權有實，有照有用。』又說：『有一個人長在涂中不離家舍，有一個人長在家舍不離涂中。哪個合受人天供養？』又有四料揀，四賓主三句，都是我臨濟的宗旨，不是從黃檗得來的。』他極力批判禪病，直指根本。瑯瑯數千萬言，如迦陵仙音，遍佈十方世界。所謂即使是聖人臨濟也不居於此。正法眼藏（Shobo Genzo）十二傳而至於今沒有泯滅。我知道它等待著彌勒佛（Maitreya）出世更久遠。

【English Translation】 English version: 『Eye Treasury』. Towards this blind donkey's side, extinguish it. Then there is a verse saying: 『Asking how the flowing stream never stops, describing the boundless true illumination to him. Separated from form and name, people do not receive it, after using the hair-splitting sword, it must be sharpened urgently.』

Bao Tan said: 『Perhaps someone speculates about Linji's (Rinzai) [name of a Zen Buddhist master] three blows of the stick, saying: If the medicine does not cause dizziness, the illness will not be cured; this is because they have not yet dreamed of me, Linji.』 But look at what he said: 『At Huangbo's (Obaku) [name of a Zen Buddhist master] place, I asked about the great meaning of the Buddha-dharma three times, and three times I received sixty blows of the staff, like being brushed by artemisia branches. Now I want to receive another blow; who will strike? This is truly the marrow of Linji. Three punches under the ribs, a slap across the face, to show that there is faith. Initially, it was not the forbearance of non-birth under the stick; not seeing the opportunity, that is what it means.』 Scholars should examine this carefully. Banxia bid farewell to Huangbo, but returned midway, always bright, leaving not a trace. Therefore, his lifelong shout is like a thunderclap in the dry sky. When the Buddha comes, he shouts; when the Patriarch comes, he shouts; when brightness comes, he shouts; when darkness comes, he shouts. Sometimes a shout is like the Vajra King's precious sword; sometimes a shout is like a lion crouching on the ground; sometimes a shout is like probing the water with a pole; sometimes a shout is not used as a shout. The faces of the four shouts are now present. This shout is definitely not that shout, and that shout is definitely not this shout. Therefore, he can establish all dharmas in one shout, and he can also destroy all dharmas. At the very moment of shouting, who knows which of those shouts it is? But know that the dead die and the living live.』 He also said: 『One sentence must contain three mysteries, and one mystery must contain three essentials. There is expediency and reality, there is illumination and function.』 He also said: 『There is a person who is always on the road, never leaving home; there is a person who is always at home, never leaving the road. Which one deserves to receive offerings from humans and gods?』 There are also the four selections, the four guests and hosts, and the three sentences, all of which are my Linji's principles, not obtained from Huangbo.』 He vehemently criticized Zen sickness, directly pointing to the root. The clear and loud tens of millions of words are like the Kalavinka's celestial sound, pervading the ten directions. The so-called even the sage Linji does not dwell in it. The Shobo Genzo (True Dharma Eye Treasury) [name of a Zen Buddhist text] has been transmitted twelve times and has not been extinguished to this day. I know that it awaits Maitreya (Mile) [the future Buddha] to appear in the world for even longer.

傳。皆吾濟北之道也。復何慮哉。

睦州龍興寺道蹤禪師

師即陳尊宿也。見黃檗造悟。住高安米山寺。以母老東歸。鬻草屨以給侍。后住龍興寺。因晚參謂眾曰。汝等諸人未得個入頭須得個入頭。若得個入頭已后不得辜負老僧。時有僧出禮拜曰。某甲終不敢辜負和尚。師曰。早是辜負我了也。師又曰。老僧在此住持。不曾親見個無事人到來。汝等何不近前。時有一僧方近前。師云。維那不有汝自領去三門外與二十棒。僧云。某甲過在什麼處。師云。枷上更著杻。師尋常見衲僧來即閉門。或見講僧來乃召曰坐主。才應諾。師云。擔板漢。或云這裡有桶與我取水來。師一日在廊下立有僧來問。陳尊宿房在何處。師脫草屨驀頭便打。僧便走。師召云。大德。僧回首。師指云。卻從那邊去。有僧文偃扣門。師揕之曰道道。偃驚不暇答。乃推出曰。秦時𨍏轢鉆。隨後掩其扉損偃右足。師聞一老宿難親近。躬往訪之。老宿才見師便入方丈遂喝。師側掌云。兩重公案。老宿云。過在什麼處。師云。這野狐精。便退。師與講僧喫茶。師云。我救汝不得也。僧云。某甲不曉。乞師垂示。師拈油餅示之云。這個是什麼。僧云。色法。師云。這入鑊湯漢。有紫衣大德到禮拜。師拈帽子帶示之云。這個喚作什麼。大德云。朝天帽

【現代漢語翻譯】現代漢語譯本：傳。這些都是我濟北（地名）的修行方法。還擔心什麼呢？

睦州龍興寺道蹤禪師

禪師就是陳尊宿（對僧人的尊稱）本人。他曾拜見黃檗（禪師名）並開悟。住在高安（地名）的米山寺。因為母親年老，就回到東方（指家鄉）侍奉母親，靠賣草鞋來供養母親。後來住在龍興寺。一次晚參時對大家說：『你們這些人，如果還沒有入門，就必須得入門。如果入門之後，就不能辜負老僧我。』當時有個僧人出來禮拜說：『我終究不敢辜負和尚。』禪師說：『你早就辜負我了。』禪師又說：『老僧我在這裡住持，不曾親眼見到一個無事的人到來。你們為什麼不走近前來？』當時有個僧人正要走近前來，禪師說：『維那（寺院中的一種職務），不由你親自領他到三門外打二十棒。』僧人說：『我錯在什麼地方？』禪師說：『枷鎖上還要加上腳鐐。』禪師經常看到雲遊的僧人來就關門。或者看到講經的僧人來，就招呼說：『坐主（對講經僧人的尊稱）。』講經僧人剛一答應，禪師就說：『死腦筋。』或者說：『這裡有個桶，你給我取水來。』禪師有一天在走廊下站著，有個僧人來問：『請問陳尊宿的房間在哪裡？』禪師脫下草鞋就朝他頭上打去。僧人就跑開了。禪師叫道：『大德（對僧人的尊稱）。』僧人回頭。禪師指著說：『從那邊去。』有個僧人文偃（人名）敲門。禪師抓住他捶打說：『說！說！』文偃驚慌得來不及回答，禪師就把他推出門外，說：『秦時的𨍏轢鉆（一種刑具）。』隨後關上門，夾傷了文偃的右腳。禪師聽說一位老修行很難接近，就親自去拜訪他。老修行剛一見到禪師就進入方丈（寺院住持的房間）並大喝一聲。禪師側著手掌說：『兩重公案（指事情複雜）。』老修行說：『我錯在什麼地方？』禪師說：『你這野狐精。』就退了出來。禪師與講經的僧人一起喝茶。禪師說：『我救不了你啊。』僧人說：『我不明白，請禪師您指點。』禪師拿起油餅給他看，說：『這個是什麼？』僧人說：『色法（佛教術語，指物質現象）。』禪師說：『你這要下油鍋的傢伙。』有個身穿紫衣的大德來禮拜。禪師拿起帽子上的帶子給他看，說：『這個叫什麼？』大德說：『朝天帽（官帽）。』

【English Translation】 English version: Passed down. These are all the methods of my Jibei (place name). What else is there to worry about?

Chan Master Daozong of Longxing Temple in Muzhou

The Master was none other than Venerable Chen himself. He attained enlightenment upon seeing Huangbo (Chan master's name). He resided at Mishan Temple in Gao'an (place name). Because his mother was old, he returned east (referring to his hometown) to serve her, supporting her by selling straw sandals. Later, he resided at Longxing Temple. Once, during an evening assembly, he said to the monks: 'You people, if you have not yet gained entry, you must gain entry. If you have gained entry, you must not let down this old monk.' At that time, a monk came forward, bowed, and said: 'I will certainly not let down the Abbot.' The Master said: 'You have already let me down.' The Master also said: 'This old monk has been residing here and has never personally seen a person without affairs arrive. Why don't you come closer?' At that time, a monk was about to come closer, and the Master said: 'Vina (a position in the monastery), you yourself take him outside the three gates and give him twenty blows.' The monk said: 'Where is my fault?' The Master said: 'Adding shackles to the cangue.' The Master often closed the door when he saw traveling monks coming. Or, when he saw a sutra-lecturing monk coming, he would call out: 'Seat Master (a respectful term for a sutra-lecturing monk).' As soon as the sutra-lecturing monk responded, the Master would say: 'Blockhead.' Or he would say: 'There is a bucket here, fetch water for me.' One day, the Master was standing in the corridor, and a monk came and asked: 'Where is Venerable Chen's room?' The Master took off his straw sandal and struck him on the head. The monk ran away. The Master called out: 'Great Virtue (a respectful term for a monk).' The monk turned his head. The Master pointed and said: 'Go that way.' A monk named Wenyan (person's name) knocked on the door. The Master grabbed him and beat him, saying: 'Speak! Speak!' Wenyan was too startled to answer, and the Master pushed him out the door, saying: 'The Qin dynasty's 𨍏轢鉆 (a type of torture device).' Then he closed the door, injuring Wenyan's right foot. The Master heard that an old practitioner was difficult to approach, so he personally went to visit him. As soon as the old practitioner saw the Master, he entered the abbot's room (the room of the abbot of the monastery) and shouted. The Master turned his palm sideways and said: 'A double case (referring to a complex matter).' The old practitioner said: 'Where is my fault?' The Master said: 'You fox spirit.' And then he retreated. The Master was drinking tea with a sutra-lecturing monk. The Master said: 'I cannot save you.' The monk said: 'I do not understand, please instruct me.' The Master picked up an oil cake and showed it to him, saying: 'What is this?' The monk said: 'Form (a Buddhist term, referring to material phenomena).' The Master said: 'You are going to be boiled in oil.' A great virtue wearing purple robes came to pay respects. The Master picked up the hat string and showed it to him, saying: 'What is this called?' The great virtue said: 'Court hat (official hat).'

。師云。恁么則老僧不卸也。復問所習何業。云唯識。云作么生說。云三界唯心萬法唯識。師指門扇云。是什麼。云色法。師云。簾前賜紫。對御譚經。何得不持五戒。僧無語。僧云。某甲乍入叢林乞師指示。師云。你不解問。僧云。和尚作么生。師云。放汝三十棒自領出去。問。教意請師提綱。師云。但問將來與你道。僧云。請和尚道。師云。佛殿里燒香。三門頭合掌。問。如何是展演之言。師云。量才補職。僧云。如何是不落展演。師云。伏惟尚饗。師喚焦山近前來。又呼童子取斧來云。未有繩黑且斫粗。師喝之。又喚童子云。作么生是你斫頭。童子遂作斫勢。師云。斫你老爺頭不得。問。如何是放一線道。師云。量才補職。又問。如何是不放一線道。師云。伏惟尚饗。僧問。寺前金剛托即乾坤大地。不託即絲髮不逢時如何。師云。吽吽。我不曾見此。問。先跳三千倒退八百。你合作么生。僧云。諾。師云。先責一紙罪狀好。便打。其僧擬出。師云。來我共你葛藤托即乾坤大地。你且道洞庭湖裡水深多少。僧云。不曾度量。師云。洞庭湖又作么生。僧云。只為今時。師云。只這葛藤尚不會。乃打之。問。如何是觸涂無滯底句。師云。我不恁么道。僧云。師作么生道。師云。箭過西天十萬里。卻同大唐國里等候。有

【現代漢語翻譯】現代漢語譯本師父說：『既然這樣，那老衲就不卸任了。』又問他學的是什麼。他說：『唯識。』師父問：『怎麼說？』他說：『三界唯心，萬法唯識。』師父指著門扇說：『這是什麼？』他說：『色法。』師父說：『在皇宮前被賜紫袍，在皇帝面前講經，怎麼能不持守五戒？』僧人無話可說。僧人說：『我剛入叢林，請師父指示。』師父說：『你不會問。』僧人說：『和尚您怎麼做？』師父說：『放你三十棒，自己領出去。』問：『請師父提綱挈領地說明教義。』師父說：『等以後問了再告訴你。』僧人說：『請和尚現在就說。』師父說：『在佛殿里燒香，在三門前合掌。』問：『什麼是展演之言？』師父說：『量才補職。』僧人說：『如何是不落入展演？』師父說：『伏惟尚饗（祭祀用語，表示供品已備好，請神享用）。』師父叫焦山走近前來，又叫童子拿斧頭來，說：『沒有墨線，先粗略地砍。』師父喝止了他。又叫童子說：『怎麼砍你的頭？』童子就做了個砍頭的姿勢。師父說：『砍你老爺的頭可不行。』問：『如何是放一線道？』師父說：『量才補職。』又問：『如何是不放一線道？』師父說：『伏惟尚饗。』僧人問：『寺前金剛托起就是乾坤大地，不託起就是絲髮也不逢時，那該如何？』師父說：『吽吽（表示疑問或不悅的聲音）。我不曾見過這種情況。』問：『先跳三千，倒退八百，你該怎麼做？』僧人說：『諾（表示應允）。』師父說：『先寫一張罪狀再說。』便打了下去。那僧人想要出去。師父說：『來，我和你一起糾纏，托起就是乾坤大地。你且說說洞庭湖裡水有多深？』僧人說：『不曾測量過。』師父說：『洞庭湖又怎麼樣呢？』僧人說：『只爲了現在。』師父說：『就這糾纏你都不會。』於是打了他。問：『如何是觸處無滯的句子？』師父說：『我不那樣說。』僧人說：『師父您怎麼說？』師父說：『箭已飛過西天十萬里，卻還在大唐國內等待。』

【English Translation】 English version The master said, 'If that's the case, then this old monk won't step down.' He then asked what the monk studied. The monk replied, 'Vijnanavada (Consciousness-only).' The master asked, 'How do you explain it?' The monk said, 'The three realms are mind-only, and all phenomena are consciousness-only.' The master pointed to the door and asked, 'What is that?' The monk said, 'Form.' The master said, 'Being granted a purple robe before the Emperor and lecturing on the scriptures, how can you not uphold the five precepts?' The monk was speechless. The monk said, 'I have just entered the monastery and beg the master for guidance.' The master said, 'You don't know how to ask.' The monk said, 'What does the venerable monk do?' The master said, 'Give you thirty blows and lead yourself out.' Asked, 'Please, master, provide a summary of the teachings.' The master said, 'Ask later, and I will tell you.' The monk said, 'Please, venerable monk, tell me now.' The master said, 'Burning incense in the Buddha hall and joining palms at the three gates.' Asked, 'What is the language of exposition?' The master said, 'Appoint according to ability.' The monk said, 'How does one avoid falling into exposition?' The master said, 'Humbly offered for your enjoyment (a term used in sacrifices, indicating that the offerings are ready for the gods to enjoy).' The master called Jiao Shan to come closer and then called a boy to bring an axe, saying, 'Without a chalk line, chop it roughly first.' The master stopped him with a shout. He then called the boy and said, 'How would you chop your head?' The boy then made a chopping gesture. The master said, 'You can't chop your father's head.' Asked, 'What is releasing a single thread?' The master said, 'Appoint according to ability.' Again asked, 'What is not releasing a single thread?' The master said, 'Humbly offered for your enjoyment.' A monk asked, 'If the Vajra (Diamond Warrior) in front of the temple supports it, it is the universe; if it doesn't support it, even a hair's breadth is out of time. What should be done?' The master said, 'Hum hum (sound expressing doubt or displeasure). I have never seen this.' Asked, 'First jumping three thousand, then retreating eight hundred, what should you do?' The monk said, 'Yes (indicating agreement).' The master said, 'First write a confession.' Then he struck him. The monk tried to leave. The master said, 'Come, let me entangle with you. Supporting it is the universe. Tell me, how deep is the water in Dongting Lake?' The monk said, 'I have never measured it.' The master said, 'What about Dongting Lake?' The monk said, 'Just for now.' The master said, 'You don't even understand this entanglement.' So he struck him. Asked, 'What is the phrase that is unobstructed in all situations?' The master said, 'I don't say it that way.' The monk said, 'How does the master say it?' The master said, 'The arrow has flown ten thousand miles west, but it is still waiting in the Tang Dynasty.'

僧扣門。師云。作么。曰。己事未明乞師指示。師云。這裡只有棒。方開門。其僧擬問。師便摑僧口。又問。以字不成八字不是是什麼章句。師彈指一下云。會么。云。不會。師云。上來表贊無限勝因。蝦蟆跳上梵天。蚯蚓走過東海。

寶曇曰。此臨濟之兄而老於臨濟者。指臨濟。參黃檗。接雲門。嗣雪峰。即此老也。似臨濟太峻硬。善能生子而不能善養子。龍。吾知其能變化而不可測。而猶有龍類。獅子王。吾知其哮吼一聲百獸腦裂。而猶有獅子兒。聞皆增勇健之說。此老殆超過龍獅子之顏歟。想見一時睦州之門其風凜然。鬻屨以養其母是此門也。拶折雲門之足是此門也。問陳尊宿房脫屨驀頭便㨝是此門也。終年竟歲奔走于其門者。未有一人親見睦州。況生睦州后耶。法語不可具載。皆其陶汰雲門以冶人。類如陳操輩是也。若死水蟠屈之物。切忌吞吐。

魏府大覺禪師

師見黃檗深證。因興化存獎為院主。師就而問曰。我常聞汝道。向南行一回。拄杖頭未曾撥著個會佛法底人。汝憑個什麼道理有此語。興化乃喝。師便打。興化又喝。師又打。來日興化從法堂上過。師召曰。院主。我直下疑汝昨日行底喝。與我說來。興化曰。存獎平生於三聖處學得底。盡被和尚折倒了也。愿與存獎個安樂法門。師

【現代漢語翻譯】現代漢語譯本一位僧人敲門。睦州禪師問道：『作什麼？』僧人回答：『弟子對自己的根本大事尚未明瞭，懇請禪師指示。』睦州禪師說：『這裡只有棒子。』說完打開門。那僧人剛想發問，睦州禪師便摑了他一巴掌。又問：『「以」字不成，「八」字不是，是什麼章句？』睦州禪師彈指一下，問道：『會么？』僧人回答：『不會。』睦州禪師說：『上來表贊無限勝因，蛤蟆跳上梵天（Brahma-loka，色界天的最高處），蚯蚓走過東海。』

寶曇禪師評論說：『這位睦州禪師是臨濟禪師的兄長，但比臨濟禪師更老練。』（指臨濟禪師）他參學于黃檗禪師，親近雲門禪師，繼承了雪峰禪師的法脈。這位老禪師，像臨濟禪師一樣非常嚴厲剛硬，善於開悟弟子卻不善於引導他們。龍，我知道它能變化莫測，但仍然屬於龍類；獅子王，我知道它吼叫一聲能使百獸腦裂，但仍然有獅子兒。聽說這些都能增加勇猛精進。這位老禪師恐怕超過了龍和獅子的威猛吧？可以想像當時睦州禪師門下的風氣是多麼凜冽。賣鞋來供養母親，是這個門風；拶斷雲門禪師的腳，是這個門風；問陳尊宿房脫鞋便打，是這個門風。終年累月奔走于睦州禪師門下的人，沒有一個人真正見過睦州禪師，更何況是生在睦州禪師之後的人呢？他的法語不能全部記載，都是他淘汰雲門禪師用來冶煉人才的方法，就像陳操這些人一樣。如果像死水一樣盤踞不動的，切忌吞吐。』

魏府大覺禪師

睦州禪師見到黃檗禪師后深深地印證了佛法。因為興化存獎（Xinghua Cunjiang，人名）擔任院主，睦州禪師就去問他：『我常常聽你說，向南走了一趟，拄杖頭沒有碰到一個懂得佛法的人。你憑什麼道理說出這樣的話？』興化存獎便喝了一聲。睦州禪師就打了他。興化存獎又喝了一聲，睦州禪師又打了他。第二天，興化存獎從法堂上經過，睦州禪師叫住他，說：『院主，我一直懷疑你昨天的那一聲喝，你給我說說看。』興化存獎說：『存獎平生在三聖禪師那裡學到的東西，都被和尚您給折倒了。希望您能給存獎一個安樂的法門。』睦州禪師...

【English Translation】 English version A monk knocked on the door. The master (Muzhou, 睦州) asked, 'What is it?' The monk replied, 'This disciple has not yet understood the fundamental matter of myself, and earnestly requests the master's guidance.' The master said, 'Here, there is only the stick.' Having said that, he opened the door. As the monk was about to ask a question, the master slapped the monk's mouth. He then asked, 'The character 'yi' (以) not forming, the character 'ba' (八) not being, what is the phrase?' The master snapped his fingers once and asked, 'Do you understand?' The monk replied, 'I do not understand.' The master said, 'Come up and praise the boundless superior causes, the toad jumps up to the Brahma-loka (梵天, the highest realm of the Form Realm), the earthworm walks across the Eastern Sea.'

Baotan (寶曇) commented: 'This Muzhou is like a elder brother of Linji (臨濟), but more experienced than Linji.' (Referring to Linji) He studied under Huangbo (黃檗), was close to Yunmen (雲門), and inherited the Dharma lineage of Xuefeng (雪峰). This old master, like Linji, is very strict and unyielding, good at enlightening disciples but not good at guiding them. The dragon, I know it can transform unpredictably, but it still belongs to the dragon category; the lion king, I know its roar can shatter the brains of a hundred beasts, but there are still lion cubs. It is said that these can increase courage and diligence. This old master is probably more powerful than the dragon and the lion, right? One can imagine how stern the atmosphere was under Muzhou's gate at that time. Selling shoes to support his mother, that is this gate's style; breaking Yunmen's foot, that is this gate's style; asking Chen Zunsu (陳尊宿) and hitting him on the head as soon as he took off his shoes, that is this gate's style. Those who run to his gate year after year, no one has ever really seen Muzhou, let alone those born after Muzhou? His Dharma words cannot be fully recorded, all of which are his methods of eliminating Yunmen to refine talents, like Chen Cao (陳操) and others. If something is stagnant like dead water, it is important not to swallow or spit it out.'

Great Awakened Zen Master of Wei Prefecture (魏府大覺禪師)

After Muzhou met Huangbo, he deeply confirmed the Dharma. Because Xinghua Cunjiang (興化存獎) was serving as the abbot, Muzhou went to ask him: 'I often hear you say that you have traveled south, and your staff has not touched a single person who understands the Buddha Dharma. What reason do you rely on to say such a thing?' Xinghua Cunjiang then shouted. Muzhou then hit him. Xinghua Cunjiang shouted again, and Muzhou hit him again. The next day, Xinghua Cunjiang passed by the Dharma hall, and Muzhou stopped him, saying, 'Abbot, I have been doubting your shout yesterday, tell me about it.' Xinghua Cunjiang said, 'Everything that Cunjiang has learned from Sansheng (三聖) in his life has been overturned by the master. I hope you can give Cunjiang a peaceful Dharma gate.' Muzhou...

云。這瞎驢卸卻衲帔。待痛與一頓。興化于言下領旨。雖同嗣臨濟而常以師為助發之友。師臨終時謂眾曰。我有一隻箭要付與時人。有僧出雲。請和尚箭。師云。汝喚什麼作箭。僧便喝。師即打數下。自歸方丈。卻喚其僧入來問云。汝適來會么。僧云。不會。師又打數下。擲下拄杖云。已后遇明眼人分明舉似。

寶曇曰。臨濟一喝如烏喙堇毒。可以殺人亦能活人。顧所用如何耳。非親死其手而得活者。不足以語此。何則。此喝在知識則為藥。在學者則為病。當黃檗之門皆用此藥也。後世有察色聽聲之為良醫也。大覺之於興化。一服烏喙便愈其膏盲。彼俗士庸醫不通古今。雖剖肺肝相示猶不能辨。良可哀也。參禪當參黃檗宗旨。學醫當學盧扁指決。舍此尚何言哉。

河東聞喜裴相國

公諱休。字公美。守新安時。黃檗方舍眾入大安精舍晦跡服勞殿堂。公因入寺燒香。觀壁間𦘕像問寺主云。是何圖相。寺主對曰。高僧真儀。公曰。真儀可觀。高僧何在。寺主無對。公曰。此間有禪人否。寺主曰。近有一僧投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋。運至。公睹之欣然曰。休適有一問。諸德吝詞。令上人代酬一語得否。師曰。請相公垂問。公即舉前話問。師朗聲曰。裴休。公應諾。師曰。在

【現代漢語翻譯】現代漢語譯本：云巖說：『這瞎驢卸下他的袈裟。』等著要狠狠地打他一頓。興化聽了這話當下領悟了旨意。雖然他和臨濟都是臨濟的嗣法弟子，但他常常把臨濟當作幫助他開悟的朋友。臨濟臨終時對大家說：『我有一支箭要交給世人。』有個僧人出來說：『請和尚的箭。』臨濟說：『你把什麼叫做箭？』僧人便大喝一聲。臨濟就打了他幾下。自己回到方丈室。卻叫那個僧人進來問他說：『你剛才明白了嗎？』僧人說：『不明白。』臨濟又打了他幾下。扔下拄杖說：『以後遇到明眼人，要分明地告訴他。』

寶曇說：臨濟的一喝，像烏頭（Aconitum carmichaelii Debx.）和堇毒（有毒的草），可以殺人，也可以救人。關鍵在於如何使用它。不是親身經歷過被他殺死又被他救活的人，不足以談論這個。為什麼呢？因為這一喝在有知識的人那裡是藥，在學習的人那裡是病。當年黃檗的門下都用這種藥。後世有通過觀察臉色和聽聲音來判斷病情的良醫。大覺對於興化，一服烏頭就治好了他的膏肓之疾。那些平庸的醫生不通曉古今，即使把肺肝剖開給他們看，他們也不能分辨。真是可悲啊。參禪應當參黃檗的宗旨，學醫應當學扁鵲的訣竅。捨棄這些還說什麼呢？

河東聞喜裴相國（宰相）

公，名休（名），字公美（字）。擔任新安的郡守時，黃檗正在大安精舍隱姓埋名，在殿堂里服勞。裴休因為到寺里燒香，看到墻壁上的畫像，問寺主說：『這是什麼圖畫？』寺主回答說：『高僧的畫像。』裴休說：『畫像可以看，高僧在哪裡？』寺主無言以對。裴休說：『這裡有禪僧嗎？』寺主說：『最近有個僧人來寺里做雜役，很像個禪者。』裴休說：『可以請他來問話嗎？』於是立刻去尋找，帶到后，裴休看到他很高興地說：『我剛才有個問題，各位都不肯回答，請上人代為回答一句可以嗎？』黃檗說：『請相公提問。』裴休就舉起之前的問題問他。黃檗大聲說：『裴休（人名）。』裴休應諾。黃檗說：『在（這裡）。』

【English Translation】 English version: Yunyan said, 'This blind donkey takes off his kasaya (Buddhist robe).' Waiting to give him a good beating. Xinghua immediately understood the meaning of these words. Although he and Linji were both Dharma heirs of Linji, he often regarded Linji as a friend who helped him to enlightenment. When Linji was dying, he said to everyone, 'I have an arrow to give to the people of the world.' A monk came out and said, 'Please give me the arrow, Master.' Linji said, 'What do you call an arrow?' The monk then shouted loudly. Linji then hit him a few times. He returned to his room. But he called the monk in and asked him, 'Did you understand just now?' The monk said, 'I don't understand.' Linji hit him a few more times. He threw down his staff and said, 'In the future, when you meet someone with clear eyes, you must clearly tell him.'

Baotan said: Linji's shout is like aconite (Aconitum carmichaelii Debx.) and poison, which can kill people and can also save people. The key is how to use it. Those who have not personally experienced being killed by him and then saved by him are not qualified to talk about this. Why? Because this shout is medicine for the knowledgeable, and disease for the learners. In those days, Huangbo's disciples all used this medicine. Later generations have good doctors who judge the condition by observing the complexion and listening to the voice. For Xinghua, Dajue cured his disease with one dose of aconite. Those mediocre doctors do not understand the past and present, even if they open up their lungs and liver for them to see, they cannot distinguish. It is truly sad. To practice Chan (Zen), one should practice Huangbo's teachings, and to study medicine, one should study Bian Que's secrets. What else is there to say if you abandon these?

The Prime Minister of Pei, from Wenxi, Hedong

The Duke's name was Xiu (name), and his courtesy name was Gongmei (courtesy name). When he was the governor of Xin'an, Huangbo was hiding his name in the Da'an Monastery, doing labor in the hall. Pei Xiu went to the temple to burn incense, saw the paintings on the wall, and asked the abbot, 'What are these paintings?' The abbot replied, 'Portraits of eminent monks.' Pei Xiu said, 'The portraits can be viewed, but where are the eminent monks?' The abbot was speechless. Pei Xiu said, 'Are there any Chan (Zen) monks here?' The abbot said, 'Recently, a monk came to the temple to do chores, and he seems like a Chan practitioner.' Pei Xiu said, 'Can you please ask him to come and talk?' So he was immediately sought out and brought in. When Pei Xiu saw him, he was very happy and said, 'I had a question just now, and no one was willing to answer it. Can you please answer it for me?' Huangbo said, 'Please ask, Prime Minister.' Pei Xiu then raised the previous question and asked him. Huangbo said loudly, 'Pei Xiu (name of person).' Pei Xiu responded. Huangbo said, 'Here (here).'

什麼處。公當下知旨。如獲髻珠。公曰。吾師真善知識也。示人克的若是。何汩沒於此乎。寺眾愕然。自此延入府署留之供養執弟子之禮。屢辭不已。復堅請住黃檗山薦興祖教。有暇即躬入山頂謁玄論。公既通徹祖意。復博綜教相。諸方咸謂裴相國不浪出黃檗門也。一日捧一尊佛跪黃檗前曰。請師安名。黃檗召相公。公應諾。黃檗云。為安名竟。又問黃檗曰。某甲家中有片石。也曾坐。也曾臥。還鐫作佛得么。黃檗云得。公曰。還不得么。黃檗云不得。公遷鎮宣城。還思瞻禮。亦創精籃迎請居之。雖圭峰該通禪講為裴所重。未若歸心於黃檗而傾竭服膺者也。親撰圭峰碑云。休與師於法為昆仲。于義為交友。于恩為善知識。于教為內外護。斯可見矣。手抄黃檗心要。親作序引冠于編首。留鎮山門。又親寫大藏經五百函號。迄今寶之。圭峰禪師著禪源諸詮原人論及圓覺經疏注法界觀。公皆為之序。公父肅。字中明。任越州觀察使。應沙門曇彥三百年讖記。重建隆興寺大佛殿。自撰碑銘存焉。

寶曇曰。裴休友圭峰時猶未猛省者也。遭黃檗一問。不覺須彌動搖。與佛安名鐫石作佛。惱亂黃檗蓋自此始。手抄心要蓋是咀其英華矣。復以其緒餘土苴施及於人。冠引禪源詮及圓覺法界觀。其辭彩熀耀。性理昭廊。真一代傑作

【現代漢語翻譯】現代漢語譯本『什麼處』（什麼地方）。裴休當下明白了黃檗希運的旨意，如同得到了髮髻中的寶珠一樣高興。裴休說：『我的老師真是善知識啊！指示人如此透徹，怎麼會埋沒在這裡呢？』寺廟裡的僧眾都感到驚訝。從此，裴休將黃檗希運迎入府署，以弟子之禮供養他，多次辭謝都未能阻止。後來，裴休堅決請求黃檗希運住持黃檗山，以重振祖師的教法。有空閑的時候，裴休就親自到山頂拜訪玄論。裴休既通達了祖師的意旨，又廣泛地研究了教相。各方都說裴相國不是隨便從黃檗門下出來的。有一天，裴休捧著一尊佛像跪在黃檗希運面前說：『請老師為這尊佛像安個名字。』黃檗希運叫了一聲『相公』。裴休應了一聲『是』。黃檗希運說：『已經安好名字了。』又問黃檗希運說：『我家裡有一塊石頭，也曾經坐過，也曾經躺過，可以雕刻成佛像嗎？』黃檗希運說『可以』。裴休問：『還可以不雕刻嗎？』黃檗希運說『不可以』。裴休調任到宣城鎮守，仍然思念瞻仰黃檗希運，也建造了精舍，迎請他居住。雖然圭峰宗密禪師精通禪宗和講經，被裴休所器重，但都不如裴休歸心於黃檗希運，傾盡全力地服膺他。裴休親自撰寫了《圭峰碑》，說：『（我與圭峰宗密）在佛法上是昆仲，在道義上是朋友，在恩情上是善知識，在教義上是內外的護法。』由此可見他對圭峰宗密的敬重。裴休手抄了《黃檗心要》，親自作序引，放在書的開頭，留在山門。又親自書寫了大藏經五百函，一直到現在都被人們珍藏。圭峰宗密禪師著有《禪源諸詮集都序》和《圓覺經疏注》、《法界觀》，裴休都為之作序。裴休的父親裴肅，字中明，擔任越州觀察使，應驗了沙門曇彥三百年後的讖記，重建了隆興寺的大佛殿，親自撰寫了碑銘留存下來。

寶曇說：裴休與圭峰宗密交往的時候，還沒有猛然醒悟。遭遇黃檗希運一問，不覺得須彌山都動搖了。給佛像安名字，雕刻石頭作佛像，惱亂黃檗希運大概就是從這裡開始的。手抄《心要》大概是咀嚼其中的精華了。又把那些剩餘的土渣施捨給別人，給《禪源諸詮集都序》以及《圓覺法界觀》作序引，那些辭藻華麗，性理闡明，真是一代傑作。

【English Translation】 English version 『What place?』 (Where?). Pei Xiu immediately understood the meaning of Huangbo Xiyun (Huangbo Xiyun), and was as happy as if he had obtained a jewel from his hair knot. Pei Xiu said, 『My teacher is truly a Kalyanamitra (Kalyanamitra)! He instructs people so thoroughly, how could he be buried here?』 The monks in the temple were all surprised. From then on, Pei Xiu welcomed Huangbo Xiyun into his mansion and served him with the etiquette of a disciple, but he could not stop him from declining many times. Later, Pei Xiu resolutely requested Huangbo Xiyun to preside over Huangbo Mountain in order to revive the ancestral teachings. Whenever he had free time, Pei Xiu would personally visit Xuan Lun (Xuan Lun) on the top of the mountain. Pei Xiu not only understood the meaning of the ancestral teachings, but also extensively studied the teachings. All parties said that Prime Minister Pei was not casually from Huangbo's school. One day, Pei Xiu held a Buddha statue and knelt in front of Huangbo Xiyun and said, 『Please, teacher, give this Buddha statue a name.』 Huangbo Xiyun called out 『Prime Minister』. Pei Xiu responded 『Yes』. Huangbo Xiyun said, 『The name has already been given.』 He also asked Huangbo Xiyun, 『I have a piece of stone at home, which I have sat on and laid on. Can it be carved into a Buddha statue?』 Huangbo Xiyun said 『Yes』. Pei Xiu asked, 『Can it also not be carved?』 Huangbo Xiyun said 『No』. Pei Xiu was transferred to Xuan Cheng to guard the town, and he still missed Huangbo Xiyun, so he built a refined residence and invited him to live there. Although Chan Master Guifeng Zongmi (Guifeng Zongmi) was proficient in Chan and Sutra lectures and was valued by Pei Xiu, it was not as good as Pei Xiu's devotion to Huangbo Xiyun, and he devoted himself to following him. Pei Xiu personally wrote the 『Guifeng Stele』, saying, 『(Guifeng Zongmi and I) are brothers in the Dharma, friends in righteousness, Kalyanamitras in kindness, and internal and external protectors in doctrine.』 From this, we can see his respect for Guifeng Zongmi. Pei Xiu hand-copied the 『Huangbo's Essentials of Mind』, personally wrote a preface and placed it at the beginning of the book, and left it at the mountain gate. He also personally wrote five hundred volumes of the Great Treasury Sutra, which are still treasured by people today. Chan Master Guifeng Zongmi wrote 『Collection of Commentaries on the Source of Chan』 and 『Commentary on the Sutra of Perfect Enlightenment』 and 『Treatise on the Dharmadhatu』, and Pei Xiu wrote prefaces for them.

Bao Tan said: Pei Xiu was not yet fully enlightened when he associated with Guifeng Zongmi. Encountering Huangbo Xiyun's question, he felt that even Mount Sumeru (Sumeru) was shaking. Giving names to Buddha statues and carving stones into Buddha statues, annoying Huangbo Xiyun probably started from here. Hand-copying the 『Essentials of Mind』 was probably chewing on its essence. He then gave the remaining dross to others, and wrote prefaces for 『Collection of Commentaries on the Source of Chan』 and 『Treatise on the Dharmadhatu of Perfect Enlightenment』. Those words are gorgeous, and the principles are clear, truly a masterpiece of the generation.

。發菩提心語與佛菩薩語無異。推原其道種所由來者尚矣。後世學佛者當放他一頭地。使人人如此老。豈復任情倍道之患哉。

臨濟義玄禪師嗣法

魏府灌溪志閑禪師

師見臨濟。為濟扭住良久放之。師曰。領矣。住后謂眾曰。我見臨濟無言無語。直至如今飽不饑。僧問。請師不借。師曰。我滿口道不借。師又曰。大廋嶺頭佛不會。黃梅路上沒眾生。師會下有一僧去參石霜。石霜問什麼處來。僧云。灌溪來。石霜云。我北山住。不如他南山住。僧無對。師問云。但道修涅槃堂了也。僧問。久向灌溪。到來只見漚麻池。師曰。汝只見漚麻池。不見灌溪。僧曰。如何是灌溪。師曰。劈箭急。問。如何是古人旨。師曰。安置不得。曰。為什麼安置不得。師曰。金烏那教下碧天。問云。金鎖斷後如何。師曰。正是法汝處。問。如何是細。師曰。回換不回換。曰。末後事如何。師曰。忌丈六口頭。問。如何是一色。師云。不隨。問。一色后如何。師曰。有阇梨承當分也無。問。今日一會祗敵何人。師曰。不為凡聖。問。一句如何。師曰。不落千聖機。問。如何是洞中水。師曰。不洗人。師臨寂問侍僧曰。坐死者誰。曰。僧伽。立死誰。曰。僧會。乃行六七步垂手而逝。

寶曇曰。臨濟毒手用之灌溪。而

【現代漢語翻譯】發菩提心語與佛菩薩語無異。推原其道種所由來者尚矣。後世學佛者當放他一頭地。使人人如此老。豈復任情倍道之患哉。

臨濟義玄禪師（Linji Yixuan, a Chan master）嗣法

魏府灌溪志閑禪師（Weifu Guanxi Zhixian, a Chan master）

禪師拜見臨濟禪師（Linji）。臨濟禪師抓住他很久才放開。禪師說：『我領悟了。』住持一方后，禪師對大眾說：『我見臨濟禪師無言無語，直至如今飽不饑。』有僧人問：『請禪師不要借用（其他人的話）。』禪師說：『我滿口說不借用。』禪師又說：『大廋嶺頭佛不會，黃梅路上沒眾生。』禪師門下有一僧人去參訪石霜禪師（Shishuang）。石霜禪師問：『從哪裡來？』僧人說：『從灌溪（Guanxi）來。』石霜禪師說：『我住在北山，不如他住在南山。』僧人無言以對。禪師問：『只說修涅槃堂完畢了。』僧人問：『久仰灌溪，到來只見漚麻池。』禪師說：『你只見漚麻池，不見灌溪。』僧人說：『如何是灌溪？』禪師說：『劈箭急。』問：『如何是古人旨？』禪師說：『安置不得。』曰：『為什麼安置不得？』禪師說：『金烏那教下碧天。』問：『金鎖斷後如何？』禪師說：『正是法汝處。』問：『如何是細？』禪師說：『回換不回換。』曰：『末後事如何？』禪師說：『忌丈六口頭。』問：『如何是一色？』禪師說：『不隨。』問：『一色后如何？』禪師說：『有阇梨（Ajari, a respectful term for a monk）承當分也無。』問：『今日一會祗敵何人？』禪師說：『不為凡聖。』問：『一句如何？』禪師說：『不落千聖機。』問：『如何是洞中水？』禪師說：『不洗人。』禪師臨終時問侍者說：『坐死者誰？』曰：『僧伽（Sangha）。』立死誰？』曰：『僧會（Seng Hui）。』於是行走六七步，垂手而逝。

寶曇（Baotan）說：臨濟禪師的毒手被灌溪禪師所用。

【English Translation】 Speaking with the mind of Bodhi is no different from the words of Buddhas and Bodhisattvas. Tracing back the origin of its seed of the Way is indeed profound. Future generations who study Buddhism should let go of their attachments. If everyone were like this, how could there be the worry of indulging in emotions and doubling the transgression?

Chan Master Linji Yixuan (Linji Yixuan, a Chan master) Inherited the Dharma

Chan Master Zhixian of Guanxi in Weifu (Weifu Guanxi Zhixian, a Chan master)

The Master saw Linji. Linji grabbed him for a long time and then released him. The Master said, 'I understand.' After residing (at a monastery), he said to the assembly, 'I saw Linji without words or speech, and until now I am full and not hungry.' A monk asked, 'Please, Master, do not borrow (words from others).' The Master said, 'My mouth is full of saying I do not borrow.' The Master also said, 'The Buddha on the head of Da Sou Ridge does not know, on the road to Huangmei there are no sentient beings.' One monk from the Master's assembly went to visit Shishuang (Shishuang). Shishuang asked, 'Where do you come from?' The monk said, 'From Guanxi (Guanxi).' Shishuang said, 'I live in the North Mountain, not as good as him living in the South Mountain.' The monk had no reply. The Master asked, 'Just say the Nirvana Hall has been completed.' A monk asked, 'I have long admired Guanxi, but upon arrival, I only see a hemp-soaking pond.' The Master said, 'You only see the hemp-soaking pond, you do not see Guanxi.' The monk said, 'What is Guanxi?' The Master said, 'As fast as a splitting arrow.' Asked, 'What is the meaning of the ancients?' The Master said, 'Cannot be settled.' Said, 'Why cannot it be settled?' The Master said, 'How can the golden crow be taught to descend to the blue sky?' Asked, 'What happens after the golden lock is broken?' The Master said, 'This is precisely where I am giving you the Dharma.' Asked, 'What is subtle?' The Master said, 'Changing and not changing.' Said, 'What is the final matter?' The Master said, 'Avoid the sixteen-foot mouth.' Asked, 'What is one color?' The Master said, 'Not following.' Asked, 'What happens after one color?' The Master said, 'Does the Ajari (Ajari, a respectful term for a monk) have the share to undertake it or not?' Asked, 'Who is the adversary in today's assembly?' The Master said, 'Not for ordinary or holy.' Asked, 'What about one sentence?' The Master said, 'Does not fall into the mechanism of a thousand sages.' Asked, 'What is the water in the cave?' The Master said, 'Does not wash people.' When the Master was near death, he asked the attendant, 'Who dies sitting?' Said, 'Sangha (Sangha).' Who dies standing?' Said, 'Seng Hui (Seng Hui).' Then he walked six or seven steps, lowered his hands, and passed away.

Baotan (Baotan) said: Linji's poisonous hand was used by Guanxi.

灌溪死用之定上座。而定上座死乃知此老不輕用於人。用者必死。灌溪曰。我在臨濟爺爺處得半杓。末山娘娘處得半杓。此漚麻池也。若是劈箭急之水。莫道半杓。一滴也無。行六七步而終。是用臨濟底。用末山底。請道看。

鎮州寶壽沼和尚

師因僧問萬境來侵時如何。師曰。莫管他。僧禮拜。師曰。不要動著。動著即打折汝腰。趙州諗和尚來。師在禪床背面而坐。諗展坐具禮拜。師起入方丈。諗收坐具而出。師問。僧什麼處來。曰。西山來。師曰。見獼猴么。曰見。師曰。作什麼伎倆。曰。見某甲一個伎倆作不得。師打之。胡釘鉸來參。師問。汝莫是胡釘鉸。曰不敢。師曰。還解釘得虛空否。曰。請和尚打破。某甲與釘。師以拄杖打之。胡曰。和尚莫錯打某甲。師曰。向後有多口阿師與點破在。僧問。萬里無片云時如何。師曰。青天亦須吃棒。

鎮州三聖院慧然禪師

師于臨濟處受訣。至仰山。仰山問曰。汝名什麼。師曰。名慧寂。仰山曰。慧寂是我名。師曰。我名慧然。仰山大笑而已。師到香嚴。嚴問。什麼處來。師曰。臨濟。嚴曰。將得臨濟劍來么。師以坐具驀口。打而去。師到德山。才展坐具。德山云。莫展炊巾。遮里無𩜯飯。師曰。縱有也無著處。德山以拄杖打師。師接住卻推

【現代漢語翻譯】現代漢語譯本：灌溪死後，定上座（一位僧人的尊稱）才明白這位老禪師不會輕易使用人。被他使用的人必定會死。灌溪說：『我在臨濟爺爺（臨濟義玄禪師，禪宗大師）那裡得到半勺，在末山娘娘（末山尼總道，一位女禪師）那裡得到半勺，這裡就像漚麻池一樣。』如果是像箭一樣快速的水，別說半勺，一滴也沒有。走了六七步就去世了。這是用了臨濟的，還是用了末山的？請說來看看。

鎮州寶壽沼和尚（一位禪師）：有僧人問：『萬境來侵時如何？』（當外界的各種境界侵擾時該怎麼辦？）寶壽沼和尚說：『莫管他。』（不要理會它們。）僧人禮拜。寶壽沼和尚說：『不要動著。動著即打折汝腰。』（不要觸動它，觸動它就打斷你的腰。）趙州諗和尚（趙州從諗禪師，禪宗大師）來訪。寶壽沼和尚在禪床上背對著他坐著。趙州從諗展開坐具禮拜。寶壽沼和尚起身進入方丈室。趙州從諗收起坐具離開了。寶壽沼和尚問僧人：『什麼處來？』（從哪裡來？）僧人說：『西山來。』寶壽沼和尚說：『見獼猴么？』（見到獼猴了嗎？）僧人說：『見。』寶壽沼和尚說：『作什麼伎倆？』（做了什麼把戲？）僧人說：『見某甲一個伎倆作不得。』（看到我有一個把戲做不出來。）寶壽沼和尚打了他。胡釘鉸（一位工匠）來參拜。寶壽沼和尚問：『汝莫是胡釘鉸？』（你莫非是胡釘鉸？）胡釘鉸說：『不敢。』（不敢當。）寶壽沼和尚說：『還解釘得虛空否？』（還能釘住虛空嗎？）胡釘鉸說：『請和尚打破，某甲與釘。』（請和尚打破虛空，我來釘。）寶壽沼和尚用拄杖打他。胡釘鉸說：『和尚莫錯打某甲。』（和尚不要打錯了我。）寶壽沼和尚說：『向後有多口阿師與點破在。』（以後會有多嘴的禪師給你點破的。）有僧人問：『萬里無片云時如何？』（萬里無雲時如何？）寶壽沼和尚說：『青天亦須吃棒。』（晴朗的天空也需要捱打。）

鎮州三聖院慧然禪師（一位禪師）：慧然禪師在臨濟義玄禪師處接受了心法。到仰山慧寂（仰山慧寂禪師，禪宗大師）處，仰山慧寂問：『汝名什麼？』（你叫什麼名字？）慧然禪師說：『名慧寂。』（名叫慧寂。）仰山慧寂說：『慧寂是我名。』（慧寂是我的名字。）慧然禪師說：『我名慧然。』（我名叫慧然。）仰山慧寂大笑而已。慧然禪師到香嚴智閑（香嚴智閑禪師，禪宗大師）處，香嚴智閑問：『什麼處來？』（從哪裡來？）慧然禪師說：『臨濟。』（臨濟處來。）香嚴智閑說：『將得臨濟劍來么？』（帶來臨濟的劍了嗎？）慧然禪師用坐具摀住香嚴智閑的嘴，打了他一下就走了。慧然禪師到德山宣鑒（德山宣鑒禪師，禪宗大師）處，剛展開坐具，德山宣鑒說：『莫展炊巾，遮里無𩜯飯。』（不要展開餐巾，這裡沒有飯吃。）慧然禪師說：『縱有也無著處。』（即使有也沒有地方放。）德山宣鑒用拄杖打慧然禪師，慧然禪師接住卻推了他一下。

【English Translation】 English version: After Guanxi's death, Senior Seat Ding (a respectful title for a monk) realized that this old Chan master did not use people lightly. Those used by him were bound to die. Guanxi said, 'I got half a ladle from Grandpa Linji (Linji Yixuan, a Chan master), and half a ladle from Lady Moshan (Moshan Ni Zongdao, a female Chan master). This is like a hemp-soaking pond. If it were water as swift as an arrow, not to mention half a ladle, there wouldn't even be a drop.' He died after walking six or seven steps. Was this using Linji's or Moshan's? Please tell me.

Baoshou Zhao, the Abbot of Zhenzhou (a Chan master): A monk asked, 'What should be done when the myriad realms come to invade?' Abbot Baoshou Zhao said, 'Pay them no mind.' The monk bowed. Abbot Baoshou Zhao said, 'Do not touch them. Touching them will break your back.' Chan Master Zhaozhou Congshen (a Chan master) came to visit. Abbot Baoshou Zhao sat on the meditation bed with his back to him. Zhaozhou Congshen spread his sitting mat and bowed. Abbot Baoshou Zhao got up and entered his room. Zhaozhou Congshen put away his sitting mat and left. Abbot Baoshou Zhao asked a monk, 'Where do you come from?' The monk said, 'From West Mountain.' Abbot Baoshou Zhao said, 'Did you see the monkeys?' The monk said, 'I did.' Abbot Baoshou Zhao said, 'What tricks were they doing?' The monk said, 'I saw one trick that I couldn't do.' Abbot Baoshou Zhao hit him. Hu Dingjiao (a craftsman) came to pay respects. Abbot Baoshou Zhao asked, 'Are you Hu Dingjiao?' Hu Dingjiao said, 'I dare not claim to be.' Abbot Baoshou Zhao said, 'Can you nail the void?' Hu Dingjiao said, 'Please, Abbot, break it, and I will nail it.' Abbot Baoshou Zhao hit him with his staff. Hu Dingjiao said, 'Abbot, don't hit me by mistake.' Abbot Baoshou Zhao said, 'Later, there will be many talkative teachers who will point it out to you.' A monk asked, 'What is it like when there isn't a single cloud for ten thousand miles?' Abbot Baoshou Zhao said, 'Even the clear sky must be beaten with a stick.'

Chan Master Huiran of the Three Saints Monastery in Zhenzhou (a Chan master): Chan Master Huiran received the Dharma from Chan Master Linji Yixuan. When he arrived at Yangshan Huiji's (a Chan master) place, Yangshan Huiji asked, 'What is your name?' Chan Master Huiran said, 'My name is Huiji.' Yangshan Huiji said, 'Huiji is my name.' Chan Master Huiran said, 'My name is Huiran.' Yangshan Huiji just laughed. When Chan Master Huiran arrived at Xiangyan Zhixian's (a Chan master) place, Xiangyan Zhixian asked, 'Where do you come from?' Chan Master Huiran said, 'From Linji.' Xiangyan Zhixian said, 'Did you bring Linji's sword?' Chan Master Huiran covered Xiangyan Zhixian's mouth with his sitting mat, hit him, and left. When Chan Master Huiran arrived at Deshan Xuanjian's (a Chan master) place, as soon as he spread his sitting mat, Deshan Xuanjian said, 'Don't spread your eating cloth; there is no rice here.' Chan Master Huiran said, 'Even if there were, there would be nowhere to put it.' Deshan Xuanjian hit Chan Master Huiran with his staff, and Chan Master Huiran caught it and pushed him.

德山向禪床上。德山大笑。師哭蒼天而去。師在雪峰。聞峰垂語曰。人人盡有一面古鏡。遮獼猴亦有一面古鏡。師出問。歷劫無名。和尚為什麼立為古鏡。峰云。瑕生也。師咄曰。遮老和尚話頭也不識。峰云。罪過。老僧住持事多。師見寶壽開堂。師推出一僧在寶壽前。寶壽便打其僧。師曰。長老。若恁么為人。瞎卻鎮州一城人眼在。

寶曇曰。臨濟之門有寶壽三聖興化。猶馬祖之門有百丈南泉歸宗也。百丈似馬祖而有氣力。歸宗似馬祖而絕豪邁。南泉似馬祖而絕恢廓。以是知寶壽似臨濟而篤實。三聖似臨濟而駿發。興化似臨濟而淵粹。篤實在青天吃棒處。打胡釘鉸處見。駿發在召寂子打香嚴處。推倒德山滅卻正法眼藏處見。淵粹在紫羅帳里撒真珠與面前橫兩遭處見。雖然各得其一。猶為百世臨濟。況得其全。豈不為千萬世臨濟哉。愚常恨棒喝不施於今世。而臨濟之道微。豈后之學者力有所不能堪。抑其師之有所未盡其旨。如人飲水冷暖自知。興化一瓣香。自艱難辛苦得之。所以盛大。

魏府興化存獎禪師

師因問僧什麼處來。曰。崔禪處來。師曰。將得崔禪喝來否。曰。不將得來。師曰。恁么不從崔禪處來。僧喝。師打。師謂眾曰。我只聞長廊下也喝。后架里也喝。諸子汝莫盲喝亂喝。直饒喝得

【現代漢語翻譯】現代漢語譯本：德山（Deshan）向禪床走去。德山大笑。師哭著朝天而去。師在雪峰（Xuefeng）處，聽到雪峰垂語說：『人人都有一個古鏡。即使是獼猴也有一面古鏡。』師出來問道：『歷劫無名，和尚為什麼立為古鏡？』雪峰說：『瑕生也。』師呵斥道：『你這老和尚連話頭也不認識。』雪峰說：『罪過，老僧住持事務太多。』師見到寶壽（Baoshou）開堂。師推出一個僧人在寶壽麵前，寶壽便打那個僧人。師說：『長老，如果這樣為人，會瞎了鎮州（Zhenzhou）一城人的眼睛。』

寶曇（Baotan）說：『臨濟（Linji）門下有寶壽、三聖（Sansheng）、興化（Xinghua），就像馬祖（Mazu）門下有百丈（Baizhang）、南泉（Nanquan）、歸宗（Guizong）一樣。百丈像馬祖而有氣力，歸宗像馬祖而絕豪邁，南泉像馬祖而絕恢廓。因此可知寶壽像臨濟而篤實，三聖像臨濟而駿發，興化像臨濟而淵粹。篤實在青天吃棒處、打胡釘鉸處可見。駿發在召寂子打香嚴（Xiangyan）處、推倒德山滅卻正法眼藏處可見。淵粹在紫羅帳里撒真珠與面前橫兩遭處可見。雖然各自得到其中之一，仍然是百世的臨濟，何況得到全部，豈不是千萬世的臨濟呢？我常常遺憾棒喝不施用於今世，而臨濟之道衰微。難道是後來的學者力量不能勝任，還是他們的老師沒有完全領會其旨？如人飲水冷暖自知。興化一瓣香，是從艱難辛苦中得到的，所以盛大。』

魏府興化存獎禪師（Zen Master Xinghua Cunjiang of Weifu）

師因問僧人從哪裡來。僧人說：『從崔禪（Cuichan）處來。』師說：『將崔禪的喝聲帶來了嗎？』僧人說：『沒有帶來。』師說：『這樣看來你不是從崔禪處來的。』僧人喝了一聲。師打了僧人。師對眾人說：『我只聽說長廊下也喝，后架里也喝。你們不要盲目亂喝，即使喝得……』

【English Translation】 English version: Deshan (Deshan) approached the Zen meditation platform. Deshan laughed loudly. The master cried towards the sky and left. The master was at Xuefeng (Xuefeng), and heard Xuefeng say: 'Everyone has an ancient mirror. Even a macaque has an ancient mirror.' The master came out and asked: 'Through countless kalpas without a name, why does the venerable monk establish it as an ancient mirror?' Xuefeng said: 'A flaw arises.' The master scolded: 'You old monk don't even recognize the topic.' Xuefeng said: 'My fault, this old monk has too many responsibilities as abbot.' The master saw Baoshou (Baoshou) opening a hall. The master pushed a monk in front of Baoshou, and Baoshou struck the monk. The master said: 'Elder, if you treat people like this, you will blind the eyes of the entire city of Zhenzhou (Zhenzhou).'

Baotan (Baotan) said: 'Under Linji (Linji)'s gate are Baoshou, Sansheng (Sansheng), and Xinghua (Xinghua), just as under Mazu (Mazu)'s gate are Baizhang (Baizhang), Nanquan (Nanquan), and Guizong (Guizong). Baizhang is like Mazu but has strength, Guizong is like Mazu but is extremely heroic, Nanquan is like Mazu but is extremely magnanimous. Therefore, it can be known that Baoshou is like Linji but is steadfast, Sansheng is like Linji but is swift and vigorous, Xinghua is like Linji but is profound and pure. Steadfastness can be seen in the place of eating the staff in the clear sky, and in the place of hammering the Hu nails. Swiftness and vigor can be seen in the place where Zhaojizi strikes Xiangyan (Xiangyan), and in the place where Deshan is overthrown and the treasury of the true Dharma eye is extinguished. Profundity and purity can be seen in the place where true pearls are scattered in the purple silk tent and laid across the face twice. Although each obtains one of these qualities, they are still Linji for a hundred generations, let alone obtaining all of them, wouldn't they be Linji for ten thousand generations? I often regret that the stick and shout are not applied in this world, and the way of Linji declines. Is it that later scholars are not capable enough, or that their teachers have not fully understood its meaning? Like a person drinking water, one knows whether it is cold or warm. Xinghua's incense petal is obtained through hardship and toil, therefore it is grand.'

Zen Master Xinghua Cunjiang of Weifu (Zen Master Xinghua Cunjiang of Weifu)

The master asked a monk where he came from. The monk said: 'From Cuichan (Cuichan).' The master said: 'Did you bring Cuichan's shout?' The monk said: 'I did not bring it.' The master said: 'In that case, you did not come from Cuichan.' The monk shouted. The master struck the monk. The master said to the assembly: 'I only hear shouting under the long corridor, and shouting in the back frame. You must not shout blindly and randomly, even if you shout...'

興化向半天里住卻。撲下來氣欲絕。待興化蘇息起來。向汝道未在。何以故。我未曾向紫羅帳里撒真珠與汝諸人。虛空里亂喝作什麼。我若將手向你面前橫兩遭。你便去不得。一日謂克賓維那曰。汝不久為唱導之師。克賓曰。我不入這保社。師曰。會了不入。不會了不入。曰。總不恁么。師打。白眾曰。克賓維那法戰不勝。令舍衣缽錢五貫文。罰饡飯一堂。而趁出院。僧問。國師喚待者意作么生。師曰。一盲引眾盲。師有時喚僧某甲。僧應諾。師曰。點即不到。又別喚一僧。僧應諾。師曰。到即不點。唐莊宗謂師曰。朕收大梁。得一顆無價明珠。未有人酬價。師曰。請陛下珠看。帝以手舒幞頭腳。師曰。君王之寶誰敢酬價。遂為同光之師。

寶曇曰。臨濟一喝如驪龍頷下之珠。有敢嬰其逆鱗者然後得之。此珠謂之隨色摩尼。青作青見。黃作黃見。三聖大覺是嬰逆鱗而得珠者。興化后死者也。開堂日示眾云。此一炷香本合為三聖師兄。三聖師兄為我太賒。欲為大覺師兄。大覺為我太孤。不如供養臨濟先師。不然則何。以起吾臨濟正宗子孫。法本無弊也。而人自以為弊。臨濟之喝聞者俱喪。容有弊乎。究興化之言。想見當時亦有舞文弄法者。興化曰。我聞東廊也喝。西廊也喝。待汝喝得興化向半天。撲下來一點氣息

【現代漢語翻譯】現代漢語譯本：興化禪師好像住在半空中一樣。（如果）撲下來，氣息都要斷絕了。等興化禪師甦醒過來，（我）再告訴你們，（你們）還未領悟。（問：）為什麼呢？因為我未曾在紫羅帳里撒真珠給你們這些人。在虛空中亂喊亂叫做什麼？我如果將手在你們面前橫過來橫過去兩次，你們就過不去了。有一天，（興化禪師）對克賓維那說：『你不久將成為唱導之師。』克賓說：『我不加入這保社。』禪師說：『會了不加入，不會了也不加入。』（克賓）說：『總不是這樣。』禪師打了他，並告訴大家說：『克賓維那法戰失敗，命令他捨棄衣缽錢五貫文，罰他齋飯一堂，然後趕出寺院。』有僧人問：『國師呼喚侍者的用意是什麼？』禪師說：『一盲引眾盲。』禪師有時呼喚僧人某甲，僧人答應。禪師說：『點即不到。』又另外呼喚一個僧人，僧人答應。禪師說：『到即不點。』唐莊宗對禪師說：『朕收復大梁，得到一顆無價明珠，還沒有人能估價。』禪師說：『請陛下拿出明珠看看。』皇帝用手舒展開頭巾腳。禪師說：『君王的寶物誰敢估價？』於是（禪師）成為同光年間的國師。

寶曇禪師說：『臨濟禪師的一喝，如同驪龍頷下的明珠，有敢於觸犯其逆鱗的人才能得到它。』這顆明珠被稱為隨色摩尼，呈現青色時就顯現青色，呈現黃色時就顯現黃色。三聖和（風穴）大覺就是觸犯逆鱗而得到明珠的人。興化禪師是后死的人。開堂日，（興化禪師）向大眾開示說：『這一炷香本來應該供養三聖師兄，（但）三聖師兄對我太疏遠；想要供養大覺師兄，（但）大覺師兄對我太孤單，不如供養臨濟先師。』不然又該怎樣呢？爲了興起我臨濟正宗的子孫。法本沒有弊端，而是人自己認為有弊端。臨濟禪師的一喝，聽者都喪魂失魄，怎麼會有弊端呢？』探究興化禪師的話，可以想像當時也有舞文弄法的人。興化禪師說：『我聽說東廊也喝，西廊也喝，等你們喝得興化禪師好像住在半空中，撲下來一點氣息都沒有。』

【English Translation】 English version: Zen Master Xinghua seems to live in mid-air. (If he) falls down, his breath will almost be cut off. When Zen Master Xinghua wakes up, (I) will tell you, (you) have not yet understood. (Question:) Why? Because I have never scattered real pearls in the purple gauze tent for you people. What are you doing, shouting and yelling randomly in the void? If I wave my hand back and forth twice in front of you, you will not be able to pass. One day, (Zen Master Xinghua) said to Keeper Bin: 'You will soon become a guiding teacher.' Keeper Bin said: 'I will not join this mutual guarantee society.' The Zen master said: 'Joining is not joining, not joining is not joining.' (Keeper Bin) said: 'It's not always like that.' The Zen master hit him and told everyone: 'Keeper Bin lost the Dharma battle, order him to give up his robe and bowl money of five strings of cash, fine him a vegetarian meal, and then drive him out of the monastery.' A monk asked: 'What is the meaning of the national teacher calling the attendant?' The Zen master said: 'A blind man leads a crowd of blind men.' The Zen master sometimes called a monk, so-and-so, and the monk answered. The Zen master said: 'Pointed, but not reached.' Then he called another monk, and the monk answered. The Zen master said: 'Reached, but not pointed.' Emperor Zhuangzong of Tang said to the Zen master: 'I have recovered Daliang and obtained a priceless pearl, but no one has been able to value it.' The Zen master said: 'Please show me the pearl, Your Majesty.' The emperor stretched out the foot of his turban with his hand. The Zen master said: 'Who dares to value the treasure of the king?' So (the Zen master) became the national teacher during the Tongguang era.

Zen Master Baotan said: 'Zen Master Linji's shout is like the pearl under the jaw of a black dragon; only those who dare to offend its scales can obtain it.' This pearl is called the 'wish-fulfilling mani,' appearing blue when it is blue, and yellow when it is yellow. Zen Master Sansheng and (Fengxue) Dajue are the ones who offended the scales and obtained the pearl. Zen Master Xinghua is the one who died later. On the day of his opening ceremony, (Zen Master Xinghua) instructed the assembly: 'This incense stick should originally be offered to my senior brother Sansheng, (but) senior brother Sansheng is too distant from me; I wanted to offer it to my senior brother Dajue, (but) senior brother Dajue is too lonely for me, so it is better to offer it to my late teacher Linji.' Otherwise, what should I do? It is to revive the descendants of my Linji orthodox sect. The Dharma itself has no flaws, but people themselves think there are flaws. Zen Master Linji's shout makes the listeners lose their souls; how can there be flaws?' Investigating Zen Master Xinghua's words, one can imagine that there were also people who played with words and manipulated the law at that time. Zen Master Xinghua said: 'I heard that the east corridor is also shouting, and the west corridor is also shouting; wait until you shout so that Zen Master Xinghua seems to live in mid-air, falling down without a trace of breath.'

也無。緩緩地起來。向你道未在。何故。我未嘗向紫羅帳里撒真珠與汝諸人。又首楞嚴曰。譬如有人妄號帝王。自取誅滅。況復法王。如何妄竊之意也。勘同參則曰。我以手向伊麵前橫兩遭。便去不得。且那裡是他以手向伊麵前橫兩遭處。具眼者看。

𣵠州紙衣克符和尚

師初問臨濟曰。如何是奪人不奪境。臨濟曰。春煦發生鋪地錦。嬰兒垂白髮如絲。師問曰。如何是奪境不奪人。臨濟曰。王令已行天下遍。將軍塞外絕煙塵。師曰。如何是人境俱不奪。臨濟曰。王登寶殿。野老漚歌。師曰。如何是人境兩俱奪。臨濟。曰並汾絕言。獨處一方。師于言下領旨。深入三玄三要四句之法門。頗資化道。

寶曇曰。或謂南嶽馬祖無是法也。臨濟恢洪二老之道者。是法何自異而興哉。方南嶽馬祖時根勝如春。熏然泰和。不見陶寫之態。至臨濟之世根如夏秋矣。日益老壯。肅殺然後成功。故根如四時。法亦如四時。善知識握造化之權。變化斡旋不見其跡。臨濟四料揀是深慮後世不識臨濟宗旨。轉墮邪涂。述四句偈以發明之。學者能如克符深入三玄三要四句之門。方知臨濟道出常情也。

睦州陳尊宿嗣法

睦州刺史陳操尚書

尚書與僧齋次。忽拈起糊餅問僧曰。江西湖南還有這個么。僧曰。尚

【現代漢語翻譯】現代漢語譯本：也沒有。緩緩地起來。對你說我沒有在那裡。為什麼呢？我未曾向你們這些人撒下真正的珍珠。而且《首楞嚴經》（Śūraṅgama Sūtra）說：『譬如有人冒充帝王，自取滅亡。何況是法王（Dharmaraja），怎麼可以妄自竊取他的名號呢？』勘驗同參的人說：『我用手在他面前橫掃兩次，他就無法前進了。』那麼，哪裡是他用手在他面前橫掃兩次的地方呢？有眼力的人看看。

𣵠州紙衣克符和尚

克符和尚最初問臨濟（Línjì）說：『什麼是奪人不奪境？』臨濟說：『春天的溫暖氣息萌發生長，像錦緞一樣鋪滿大地。嬰兒垂下白髮，像絲一樣。』克符和尚問：『什麼是奪境不奪人？』臨濟說：『王的命令已經通行天下，將軍在塞外已經平息了戰亂。』克符和尚說：『什麼是人境俱不奪？』臨濟說：『國王登上寶殿，鄉野老翁唱著歌。』克符和尚說：『什麼是人境兩俱奪？』臨濟說：『并州（Bīngzhōu）和汾州（Fénzhōu）斷絕了言語，獨自處於一方。』克符和尚在臨濟的言語下領悟了宗旨，深入了三玄三要四句的法門，頗有資助於教化。

寶曇說：『有人說南嶽馬祖（Mǎzǔ Dàoyī）沒有這種法。臨濟發揚光大了二老（指南嶽馬祖和臨濟）的道，這種法怎麼會憑空興起呢？當南嶽馬祖的時代，根基像春天一樣旺盛，充滿著祥和之氣，看不到雕琢的痕跡。到了臨濟的時代，根基像夏天和秋天一樣，日益老練強壯，經過肅殺之後才能成功。所以根基像四季一樣變化，法也像四季一樣變化。善知識掌握著造化的權力，變化斡旋卻不留下痕跡。臨濟的四料揀是深慮後世不認識臨濟的宗旨，反而墮入邪途，所以用四句偈來闡明它。學者如果能像克符和尚一樣深入三玄三要四句的法門，才能知道臨濟的道超出了常情。』

睦州陳尊宿嗣法

睦州刺史陳操尚書

尚書與僧人一起齋飯時，忽然拿起一個糊餅問僧人說：『江西（Jiāngxī）和湖南（Húnán）還有這個嗎？』僧人說：『尚

【English Translation】 English version: Also no. Slowly get up. Saying to you that I wasn't there. Why? I have never scattered real pearls for you all in the purple silk tent. Moreover, the Śūraṅgama Sūtra says: 'For example, someone falsely claims to be an emperor, bringing destruction upon themselves. How much more so the Dharmaraja (法王, Dharma King), how can one presumptuously steal his title?' The one who examines fellow practitioners says: 'I waved my hand twice in front of him, and he couldn't proceed.' Then, where is the place where he waved his hand twice in front of him? Those with eyes, look!

Monk Kèfú of Zhǐyī in 𣵠 Prefecture

Initially, the master asked Línjì (臨濟): 'What is seizing the person but not seizing the environment?' Línjì said: 'The warmth of spring arises and grows, spreading like brocade across the earth. An infant hangs down white hair, like silk.' The master asked: 'What is seizing the environment but not seizing the person?' Línjì said: 'The king's decree has spread throughout the land, the general has quelled the dust of war beyond the borders.' The master said: 'What is neither seizing the person nor seizing the environment?' Línjì said: 'The king ascends the precious palace, the old farmer sings songs in the fields.' The master said: 'What is seizing both the person and the environment?' Línjì said: 'Bīngzhōu (并州) and Fénzhōu (汾州) cut off speech, dwelling alone in one direction.' The master, upon hearing Línjì's words, understood the principle, deeply entering the Dharma gate of the Three Mysteries, Three Essentials, and Four Phrases, greatly benefiting his teaching.

Bǎotán said: 'Some say that Mǎzǔ Dàoyī (馬祖道一) of Nányuè did not have this Dharma. Línjì, who greatly promoted the way of the two elders (referring to Mǎzǔ Dàoyī and Línjì), how could this Dharma arise out of nowhere? In the time of Mǎzǔ Dàoyī of Nányuè, the roots were as vigorous as spring, filled with auspicious harmony, without any sign of carving or shaping. By the time of Línjì, the roots were like summer and autumn, growing increasingly mature and strong, only succeeding after a period of austerity. Therefore, the roots are like the four seasons, and the Dharma is also like the four seasons. A good teacher holds the power of creation, transforming and maneuvering without leaving a trace. Línjì's Four Distinctions were made out of deep concern that future generations would not recognize Línjì's teachings and would instead fall into wrong paths, so he used four verses to clarify them. If students can, like Kèfú, deeply enter the gate of the Three Mysteries, Three Essentials, and Four Phrases, they will then know that Línjì's way transcends ordinary sentiments.'

Chan Master Chén Zūnsù of Mù Prefecture Inherits the Dharma

Chen Cāo, the Prefect of Mù Prefecture and Minister of the Ministry of Works

Once, when the Minister was having a meal with monks, he suddenly picked up a sesame cake and asked the monks: 'Do Jiāngxī (江西) and Húnán (湖南) have this?' A monk said: 'The Minister...'

書適來吃什麼。尚書曰。敲鐘謝響。又一日齋僧次。躬行餅。僧展手欲接。尚書乃縮手。僧無語。尚書曰。果然果然。異日問僧曰。有個事與上座商量得么。僧曰。合取狗口。尚書自摑口曰。操罪過。僧曰。知過必改。尚書曰。恁么即乞上座口吃飯。又齋僧自行食次曰。上座施食。上座曰。三德六味。尚書曰。錯。上座無對。又與僚屬登樓次。有數僧行來。一官人曰。來者總是行腳僧。尚書曰。不是。官人曰。焉知不是。尚書曰。待近前來與問過。諸僧相次近樓前行過。尚書驀喚上座。僧皆回顧。尚書與眾官曰。你不通道。又與禪者頌曰。禪者有玄機。機玄是復非。欲了機前旨。咸于句下違。

寶曇曰。士大夫參禪期于洞見本根而已。大法徹與未徹自然水到渠成。不同衲僧家有纖毫之疑即不堪為種草。是故善知識有輕重放行者。以此知睦州陳操是用衲僧之手也。操風骨大相類而氣力短小。樓上勘僧豈不似睦州當時事。賴遇無師子兒。若有。卻須救取尚書始得。

魏府興化存獎禪師嗣法

汝州寶應颙禪師

師上堂云。赤肉團上壁立千仞。時有僧問。赤肉團上壁立千仞。豈不是和尚道。師曰。是。其僧乃掀倒禪床。師曰。這瞎驢。便打。師問僧曰。近離什麼處。曰。長水。師曰。東流西流。曰。

【現代漢語翻譯】現代漢語譯本：書適來吃什麼？尚書說：『敲鐘謝響。』又一日，齋僧時，尚書親自遞餅。僧人伸出手想要接，尚書卻縮回手。僧人無語。尚書說：『果然果然。』異日，尚書問僧人：『有個事與上座（對僧人的尊稱）商量得么？』僧人說：『合取狗口。』尚書自己打自己的嘴巴說：『操，罪過。』僧人說：『知過必改。』尚書說：『恁么（如此）即乞上座口吃飯。』又一次齋僧，尚書親自佈施食物時說：『上座施食。』上座說：『三德六味。』尚書說：『錯。』上座無言以對。又與同僚登樓時，有幾個僧人走來。一位官人說：『來者總是行腳僧（雲遊四方的僧人）。』尚書說：『不是。』官人說：『焉知不是？』尚書說：『待近前來與問過。』諸僧依次走近樓前經過。尚書突然喊道：『上座！』僧人都回頭看。尚書對眾官說：『你不通道（不相信）。』又與禪者頌曰：『禪者有玄機，機玄是復非。欲了機前旨，咸于句下違。』

寶曇說：『士大夫參禪，期望在於洞見本根而已。大法徹與未徹，自然水到渠成。不同於衲僧家（出家僧人），有纖毫之疑即不堪為種草。是故善知識（有修為的僧人）有輕重放行者。以此可知睦州陳操是用衲僧之手也。操風骨大相類而氣力短小。樓上勘僧豈不似睦州當時事。賴遇無師子兒。若有，卻須救取尚書始得。』

魏府興化存獎禪師嗣法

汝州寶應颙禪師

師上堂云：『赤肉團上壁立千仞。』當時有僧人問：『赤肉團上壁立千仞，豈不是和尚道？』師說：『是。』那僧人便掀倒禪床。師說：『這瞎驢。』便打。師問僧人說：『近離什麼處？』答：『長水。』師說：『東流西流？』答：

【English Translation】 English version: What does the secretary come to eat? The vice minister said, 'Ring the bell to thank the sound.' Another day, during a vegetarian meal for monks, the vice minister personally handed out cakes. A monk stretched out his hand to receive it, but the vice minister withdrew his hand. The monk was speechless. The vice minister said, 'Indeed, indeed.' Another day, the vice minister asked a monk, 'Is there something I can discuss with you, venerable monk (a respectful term for monks)?' The monk said, 'Shut the dog's mouth.' The vice minister slapped his own mouth and said, 'Damn, a sin.' The monk said, 'Knowing your mistakes, you must correct them.' The vice minister said, 'In that case, I beg the venerable monk to eat with his mouth.' Once again, during a vegetarian meal for monks, when the vice minister was personally distributing food, he said, 'Venerable monk, offer food.' The venerable monk said, 'The three virtues and six flavors.' The vice minister said, 'Wrong.' The venerable monk was speechless. Another time, while climbing a tower with his colleagues, several monks walked by. An official said, 'Those who come are all wandering monks (monks traveling around).' The vice minister said, 'No.' The official said, 'How do you know they are not?' The vice minister said, 'Wait until they come closer and I will ask them.' The monks passed by the front of the tower in succession. The vice minister suddenly shouted, 'Venerable monk!' The monks all turned around to look. The vice minister said to the officials, 'You don't believe it.' He also chanted a verse to a Zen practitioner: 'The Zen practitioner has profound secrets, the secrets are both yes and no. If you want to understand the meaning before the secret, you will all violate it in the sentence.'

Bao Tan said, 'Scholars and officials who practice Zen hope to see the root of their nature. Whether the great Dharma is thoroughly understood or not, it will naturally come to fruition. It is different from monks, who cannot be planted if they have the slightest doubt. Therefore, a good teacher (a monk with cultivation) has those who lightly or heavily release practitioners. From this, we can know that Mu Zhou Chen Cao used the hands of a monk. Cao's demeanor is very similar, but his strength is short. Isn't the examination of monks in the tower similar to what happened in Mu Zhou at that time? Fortunately, there was no lion cub. If there was, we would have to save the vice minister first.'

Zen Master Cunjiang of Xinghua in Weifu inherited the Dharma

Zen Master Yong of Baoying in Ruzhou

The master ascended the hall and said, 'A thousand ren (ancient Chinese unit of length) stand upright on the red flesh ball.' At that time, a monk asked, 'A thousand ren stand upright on the red flesh ball, isn't that what the master is saying?' The master said, 'Yes.' The monk then overturned the Zen bed. The master said, 'You blind donkey.' And hit him. The master asked the monk, 'Where did you come from recently?' He replied, 'Changshui.' The master said, 'East flow or west flow?' He replied:

總不恁么。師曰。作么生。僧便珍重。師遂打。趁下法堂。僧到參。師舉拂子。僧曰。今日敗闕。師放下拂子。僧曰。猶有這個在。師乃打之。師問僧。近離什麼處。曰。近離襄州。師曰。來作什麼。曰。特來禮拜和尚。師曰。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作什麼。僧又喝。師乃打。其僧禮拜。師曰。這棒本分汝打我。我且打汝三五棒。要此話大行。思明和尚未住西院時參禮后白曰。別無好物。人事從許州買得一口江西剃刀來獻和尚。師曰。汝從許州來。什麼處得江西剃刀。明把師手掐一掐。師曰。侍者收取。明拂袖而去。師曰。阿剌剌。師上堂曰。諸方只具啐啄同時眼。不具啐啄同時用。時有僧問曰。如何是啐啄同時用。師曰。作家不啐啄。啐啄同時失。僧曰。此猶未是某甲問處。師曰。汝問處又作么生。僧曰。失。師乃打之。其僧不肯。後於雲門會下聞別僧舉此語方悟旨。卻回參省。師已化去。遂禮風穴和尚。風穴問曰。汝當時先師啐啄話。後來還有省處么。僧曰。已見個道理也。曰。作么生。僧曰。某甲當時在燈影里行。照顧不著。風穴云。汝會也。

寶曇曰。君子抱孫不抱子。為其可以為主父尸。吾意祭非其人。其鬼不享。是以君子謹其傳。故有見而傳之。亦有聞而傳之。父祖子

【現代漢語翻譯】現代漢語譯本總不恁么（總是這樣嗎）？師（禪師）曰：'作么生（怎麼樣）？' 僧（僧人）便珍重（行禮告退）。師遂打（禪師就打了他）。趁下法堂（趕下法堂）。僧到參（僧人來參拜）。師舉拂子（禪師舉起拂塵）。僧曰：'今日敗闕（今天失誤了）'。師放下拂子（禪師放下拂塵）。僧曰：'猶有這個在（還是有這個在）'。師乃打之（禪師就打了他）。師問僧：'近離什麼處（最近從哪裡來）？' 曰：'近離襄州（最近從襄州來）'。師曰：'來作什麼（來做什麼）？' 曰：'特來禮拜和尚（特地來禮拜和尚您）'。師曰：'恰遇寶應老不在（恰好遇到寶應老不在）'。僧便喝（僧人便大喝一聲）。師曰：'向汝道不在，又喝作什麼（跟你說我不在，又喝什麼）？' 僧又喝（僧人又喝一聲）。師乃打（禪師就打了他）。其僧禮拜（那個僧人禮拜）。師曰：'這棒本分汝打我，我且打汝三五棒，要此話大行（這棒本來應該你打我，我且打你三五棒，要讓這句話廣為流傳）'。思明和尚未住西院時參禮后白曰（思明和尚還沒住持西院時，參拜后稟告說）：'別無好物，人事從許州買得一口江西剃刀來獻和尚（沒有什麼好東西，託人從許州買了一把江西的剃刀來獻給和尚您）'。師曰：'汝從許州來，什麼處得江西剃刀（你從許州來，從哪裡得到江西的剃刀）？' 明把師手掐一掐（思明掐了禪師的手一下）。師曰：'侍者收取（侍者收起來）'。明拂袖而去（思明拂袖而去）。師曰：'阿剌剌（感嘆詞）'。師上堂曰：'諸方只具啐啄同時眼，不具啐啄同時用（各處禪師只具備啐啄同時的眼光，不具備啐啄同時的運用）'。時有僧問曰：'如何是啐啄同時用（什麼是啐啄同時的運用）？' 師曰：'作家不啐啄，啐啄同時失（真正的內行不講啐啄同時，講啐啄同時就失去了）'。僧曰：'此猶未是某甲問處（這還不是我問的地方）'。師曰：'汝問處又作么生（你問的地方又怎麼樣）？' 僧曰：'失（失去了）'。師乃打之（禪師就打了他）。其僧不肯（那個僧人不服氣）。後於雲門會下聞別僧舉此語方悟旨（後來在雲門禪師的門下，聽到別的僧人提起這句話才領悟了禪意）。卻回參省（又回來參拜反省）。師已化去（禪師已經圓寂了）。遂禮風穴和尚（於是禮拜風穴和尚）。風穴問曰：'汝當時先師啐啄話，後來還有省處么（你當時先師講的啐啄同時的話，後來還有領悟的地方嗎）？' 僧曰：'已見個道理也（已經見到一些道理了）'。曰：'作么生（怎麼樣）？' 僧曰：'某甲當時在燈影里行，照顧不著（我當時在燈影里行走，照顧不到）'。風穴云：'汝會也（你明白了）'。寶曇曰：'君子抱孫不抱子，為其可以為主父尸（君子抱孫子不抱兒子，因為孫子可以主持祭祀祖父的儀式）'。吾意祭非其人，其鬼不享（我的意思是祭祀不是應該祭祀的人，鬼神不會享用）'。是以君子謹其傳（所以君子謹慎地傳承）'。故有見而傳之，亦有聞而傳之（所以有親眼見到而傳承的，也有聽聞而傳承的）'。父祖子（父親，祖父，兒子）

【English Translation】 English version Always not like this? The Master (Zen master) said: 'What to do?' The monk (Buddhist monk) then paid respects (and took his leave). The Master then struck (hit him). Chased him down from the Dharma Hall. The monk arrived to pay respects. The Master raised the whisk. The monk said: 'Today I failed'. The Master put down the whisk. The monk said: 'Still, there is this'. The Master then struck him. The Master asked the monk: 'Where did you recently depart from?' He said: 'Recently departed from Xiangzhou'. The Master said: 'What did you come to do?' He said: 'Specially came to pay respects to the Abbot'. The Master said: 'Just happened to meet that old Baoying is not here'. The monk then shouted. The Master said: 'Told you I am not here, what are you shouting for?' The monk shouted again. The Master then struck him. That monk prostrated. The Master said: 'This stick is rightfully for you to hit me, I will hit you three or five times, to make this saying widely spread'. When Siming had not yet resided in the West Courtyard, after paying respects, he reported: 'There is nothing good, a person bought a Jiangxi razor from Xuzhou to offer to the Abbot'. The Master said: 'You came from Xuzhou, where did you get the Jiangxi razor?' Ming pinched the Master's hand. The Master said: 'Attendant, take it'. Ming flicked his sleeves and left. The Master said: 'Alalala'. The Master ascended the Dharma Hall and said: 'All places 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?' The Master said: 'A true expert does not peck, simultaneous pecking is a loss'. The monk said: 'This is still not where I am asking'. The Master said: 'Where you are asking, what is it?' The monk said: 'Loss'. The Master then struck him. That monk was not convinced. Later, under the assembly of Yunmen, upon hearing another monk mention this saying, he then understood the meaning. He returned to pay respects and reflect. The Master had already passed away. Then he paid respects to Master Fengxue. Fengxue asked: 'That simultaneous pecking talk of your former Master, later, did you have any understanding?' The monk said: 'Already saw some principle'. He said: 'What is it?' The monk said: 'I was walking in the shadows of the lamp at that time, unable to take care of it'. Fengxue said: 'You understand'. Baotan said: 'A gentleman holds his grandson, not his son, because the grandson can preside over the ancestral rites for the grandfather'. My meaning is that if the sacrifice is not to the right person, the spirits will not enjoy it'. Therefore, a gentleman is careful in his transmission'. Therefore, there is transmission through seeing, and there is also transmission through hearing'. Father, grandfather, son.

孫聞見殊絕。吾見再傳之為難矣。臨濟一傳而至興化。再傳而至南院。卓絕超邁如見臨濟。真不負其傳矣。赤肉團上壁立千仞。便有超佛越祖之意。作家不啐啄啐。啄同時失。便有號令諸方之旨。僧問從上諸聖向什麼處去。不上天堂便入地獄。便有鞭撻佛祖之手。此三事可以想見。其人又有大用。不逢人時如何。雞鵝舞別道。引入于千峰。用處一一如此。真不忝臨濟嫡孫矣。

前汝州南院颙禪師嗣法

汝州風穴延昭禪師

師于襄州華嚴院遇南院侍者守廓。密探南院宗旨。后即詣南院。初見不禮拜便問。入門須辨主。端的請師分。南院以左手拊膝。師喝。南院以右手拊膝。師又喝。南院舉左手曰遮個即從阇梨。又舉右手曰。遮個又作么生。師曰。瞎。南院擬拈拄杖次。師曰。作什麼。奪拄杖打著。老和尚莫言不道。南院曰。三十年住持。今日被黃面浙子上門羅織。師曰。和尚大似持缽不得詐道不饑。南院曰。阇梨幾時曾到南院來。師曰。是何言歟。曰。老僧端的問汝。師曰。也不得放過。南院曰。且坐喫茶。師方具師資之禮。自後應溈仰懸記出世聚徒。南院法道大振。上堂曰。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。眾中莫有道得底么。時有盧陂長老出問曰

【現代漢語翻譯】現代漢語譯本：孫聞見解非常獨特精妙。我認為（這樣的見解）再傳下去就難了。臨濟（義玄禪師）一傳就到了興化（存獎禪師），再傳就到了南院（慧颙禪師）。像臨濟這樣卓越超群，真是不辜負他的傳承。在赤肉團（指人的肉身）上壁立千仞，便有超越佛祖的意圖。真正的宗師不會同時啐啄（啐指雛鳥破殼前在蛋內發聲，啄指母鳥在蛋外啄殼），如果啐啄同時失敗，便有號令各方（叢林）的宗旨。有僧人問：『從上以來的諸位聖賢都到哪裡去了？』（回答）不是上天堂就下地獄，便有鞭撻佛祖的手段。這三件事可以想像到，這個人還有大用處。如果不逢人時又該如何呢？（回答）雞鵝跳舞各有門道，引入于千峰之中。用處一一如此，真是不辱沒臨濟的嫡傳子孫。

前汝州南院颙禪師嗣法

汝州風穴延昭禪師

延昭禪師在襄州華嚴院遇到南院的侍者守廓，秘密打探南院的宗旨。後來就前往南院。初次見面不禮拜就問：『入門須辨主，端的請師分。』（進入佛門必須辨明主客，請老師明確指示。）南院用左手拍膝蓋。延昭禪師喝斥。南院又用右手拍膝蓋。延昭禪師又喝斥。南院舉起左手說：『這個就隨順阇梨（梵語，意為弟子）。』又舉起右手說：『這個又作什麼？』延昭禪師說：『瞎！』南院想要拿起拄杖。延昭禪師說：『作什麼？』奪過拄杖就打，說：『老和尚不要說我不事先告訴你。』南院說：『我住持三十年，今天被你這個黃面浙子上門誣陷。』延昭禪師說：『和尚你很像拿著缽卻假裝不餓。』南院說：『阇梨你什麼時候到過南院？』延昭禪師說：『這是什麼話？』南院說：『老僧我確實在問你。』延昭禪師說：『也不得放過。』南院說：『且坐喫茶。』延昭禪師這才行具足師資的禮節。之後應溈仰宗的懸記出世弘法，聚集徒眾，南院的法道因此大為興盛。上堂說法時說：『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。』（祖師的心印就像鐵牛的機關，放開就印住，停住就印破。如果既不放開也不停住，印就是，不印就是。）大眾中有人能說出其中的道理嗎？當時有盧陂長老出來問道：

【English Translation】 English version: Sun Wen's insights are exceptionally unique and profound. I believe it will be difficult to transmit such insights further. Linji (Yixuan Zen Master) transmitted it once to Xinghua (Cunjiang Zen Master), and then to Nanyuan (Huiyong Zen Master). Being as outstanding and surpassing as Linji, he truly lives up to his transmission. On the red flesh mass (referring to the human body), a sheer cliff stands a thousand feet high, implying an intention to surpass the Buddhas and Patriarchs. A true master does not 'cuizhuo' (cuì refers to the chick chirping inside the egg before hatching, zhuó refers to the mother bird pecking the egg from the outside) simultaneously; if 'cuizhuo' fails simultaneously, it implies the principle of commanding all directions (monasteries). A monk asked: 'Where have all the sages of the past gone?' (The answer) 'If not to heaven, then to hell,' implying the means to whip the Buddhas and Patriarchs. These three things allow one to imagine that this person has great potential. If he doesn't encounter anyone, what then? (The answer) Chickens and geese have their own ways of dancing, leading into the thousands of peaks. The uses are all like this, truly not disgracing Linji's direct descendants.

Former Nanyuan Yong Zen Master of Ruzhou, successor to the Dharma

Fengxue Yanzhao Zen Master of Ruzhou

Zen Master Yanzhao encountered Shougkuo, a attendant of Nanyuan, at Huayan Monastery in Xiangzhou, and secretly inquired about the principles of Nanyuan. Later, he went to Nanyuan. Upon their first meeting, he did not bow but asked: 'Entering the gate requires distinguishing the host; I earnestly request the master to explain.' Nanyuan patted his knee with his left hand. Zen Master Yanzhao shouted. Nanyuan patted his knee with his right hand. Zen Master Yanzhao shouted again. Nanyuan raised his left hand and said: 'This one follows the acharya (Sanskrit, meaning disciple).' Then he raised his right hand and said: 'What about this one?' Zen Master Yanzhao said: 'Blind!' Nanyuan intended to pick up his staff. Zen Master Yanzhao said: 'What are you doing?' He snatched the staff and struck him, saying: 'Old monk, don't say I didn't warn you.' Nanyuan said: 'I have been abbot for thirty years, and today I am framed by this yellow-faced Zhezi (a person from Zhejiang) who came to my door.' Zen Master Yanzhao said: 'Venerable, you are very much like holding a bowl but pretending not to be hungry.' Nanyuan said: 'When did acharya ever come to Nanyuan?' Zen Master Yanzhao said: 'What are you saying?' Nanyuan said: 'This old monk is indeed asking you.' Zen Master Yanzhao said: 'You cannot be let off either.' Nanyuan said: 'Please sit down and have some tea.' Only then did Zen Master Yanzhao perform the full rites of discipleship. Later, in accordance with the prophecy of the Weiyang school, he emerged to propagate the Dharma, gathering disciples, and the Dharma path of Nanyuan greatly flourished. In his Dharma talk, he said: 'The ancestral teacher's mind-seal is like the mechanism of an iron ox; releasing it seals, stopping it breaks the seal. If it neither releases nor stops, sealing is, not sealing is.' Is there anyone among you who can explain the principle? At that time, Elder Luobei came forward and asked:

。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蝸步𩥇泥沙。盧陂擬進語。師以拂子驀口打。乃曰。記得前語么。盧陂曰。記得。師曰。試舉看。盧陂欲開口。師又打一拂子。上堂謂眾曰。夫參學眼目。臨機直須大用見前。莫自拘於小節。設使言前薦得。猶是滯殼迷封。縱前句下精通。未免觸涂狂見。觀汝諸人從前依他學解。迷昧兩蹊。而今與汝一齊掃卻。個個作大師子兒。吒呀地哮吼一聲。壁立千仞。誰敢正眼覷著。若覷著即瞽卻一目也。有僧問師。唱誰家曲宗風。嗣阿誰。師曰。超然迥出威音外。翹足徒勞贊底沙。問。古曲無音韻。如何和得齊。師曰。木雞啼子夜。芻狗吠天明。問。如何是一稱南無佛。師曰。燈連鳳翅當堂照。月影娥眉頭面看。問。如何是佛。師曰。如何不是佛。問。未曉玄言請師直指。師曰。家住海門洲。扶桑最先照。問。明月當空時如何。師曰。不曾天上輥。任向地中埋。問。如何是佛。師曰。嘶風木馬緣無絆。背角泥牛痛下鞭。問。如何是廣慧劍。師曰。不斬死漢。問。古鏡未磨時如何。師曰。天魔膽落。磨后如何。軒轅無道。僧曰。如何。師曰。不在圓天且居羑里。問。矛盾本成雙翳病。帝網明珠事若何。師曰。為山登九仞。捻土定千鈞。僧曰。如何。師曰。如何。問。

【現代漢語翻譯】學人說自己有如鐵牛般的機敏，請問禪師是否認可？禪師說：『我習慣於在深海中釣取鯨魚，卻嘆息蝸牛在泥沙中緩慢爬行。』盧陂想要進一步提問，禪師用拂塵打他的嘴，然後說：『記得之前的話嗎？』盧陂說：『記得。』禪師說：『試著說出來。』盧陂剛要開口，禪師又打了他一下。禪師上堂對眾人說：『參禪學道的眼光，臨機應變時必須展現出真正的能力。不要拘泥於細枝末節。即使在言語之前就領悟了，仍然是停留在外殼，被封鎖住了。縱然在前一句下精通，也難免會產生錯誤的見解。』我看你們這些人從前依賴他人的學說，迷惑于兩種歧途。現在我將這些全部掃除，讓你們個個都成為大師子，發出震懾人心的吼聲，像千仞峭壁一樣屹立不倒，誰敢正眼看著？如果正眼看著，就會瞎掉一隻眼睛。』有僧人問禪師：『您唱的是誰家的曲調，傳承的是誰的宗風？』禪師說：『超然脫俗，遠在威音王佛（Wei Yin Wang Fo）之外，即使是底沙佛（Di Sha Fo）翹首讚歎也是徒勞。』問：『古曲沒有音韻，如何才能和諧一致？』禪師說：『木雞在子夜啼叫，草扎的狗在天亮時吠叫。』問：『如何是一稱南無佛（Namo Fo）？』禪師說：『燈光連線著鳳凰的翅膀照亮大堂，月亮的影子如同美女的眉毛在眼前呈現。』問：『如何是佛（Fo）？』禪師說：『如何不是佛（Fo）？』問：『還不明白玄妙的語言，請禪師直接指點。』禪師說：『家住在海門洲，太陽首先照耀扶桑。』問：『明月當空時如何？』禪師說：『不曾在天上滾動，任憑它埋藏在地中。』問：『如何是佛（Fo）？』禪師說：『嘶鳴的風馬沒有韁繩的束縛，揹著角的泥牛被狠狠地鞭打。』問：『如何是廣慧劍？』禪師說：『不斬殺已死之人。』問：『古鏡未磨時如何？』禪師說：『天魔嚇破了膽。』磨后如何？軒轅無道。僧人說：『如何？』禪師說：『不在圓滿的天空，卻居住在羑里。』問：『矛盾本來就是成雙的，如同眼睛的疾病，帝網明珠（Di Wang Ming Zhu）的事情又如何呢？』禪師說：『堆積土石成為高山，一捻土也能決定千鈞的重量。』僧人說：『如何？』禪師說：『如何？』問：

【English Translation】 A student said he had the sharpness of an iron ox and asked the master not to endorse it. The master said, 'I am used to fishing for whales in the deep sea, but I lament the snail's pace in the mud.' Lu Bei intended to speak further, but the master struck his mouth with a whisk and then said, 'Do you remember the previous words?' Lu Bei said, 'I remember.' The master said, 'Try to say them.' As Lu Bei was about to speak, the master struck him again with the whisk. The master ascended the hall and said to the assembly, 'The eye of studying Zen must reveal its true ability when facing opportunities. Do not be拘泥to trivial matters. Even if you understand before words are spoken, you are still stuck in the shell and sealed off. Even if you are proficient in the previous sentence, you will inevitably have狂見misguided views.' I see that you people have relied on the teachings of others in the past,迷昧confused by two paths. Now I will sweep them all away, so that each of you can become a great lion, roaring with a terrifying sound, standing like a thousand-仞cliff, who dares to look directly at you? If you look directly at it, you will lose one eye.' A monk asked the master, 'Whose tune do you sing, and whose lineage do you inherit?' The master said, 'Transcending and far beyond Wei Yin Wang Fo (King Wei Yin Buddha), even Di Sha Fo (Di Sha Buddha)'s praise is in vain.' Asked, 'Ancient tunes have no melody, how can they be harmonized?' The master said, 'The wooden rooster crows at midnight, and the straw dog barks at dawn.' Asked, 'What is one call of Namo Fo (Homage to Buddha)?' The master said, 'The lamplight connects the phoenix's wings, illuminating the hall, and the moon's shadow is like the eyebrows of a beautiful woman appearing before your eyes.' Asked, 'What is Buddha (Fo)?' The master said, 'What is not Buddha (Fo)?' Asked, 'I do not understand the profound words, please give me direct guidance.' The master said, 'My home is in Haimen Island, where the sun first shines on Fusang.' Asked, 'What is it like when the bright moon is in the sky?' The master said, 'It has never rolled in the sky, let it be buried in the ground.' Asked, 'What is Buddha (Fo)?' The master said, 'The neighing wind horse has no reins to bind it, and the mud ox with horns on its back is whipped severely.' Asked, 'What is the sword of Guanghui?' The master said, 'It does not kill the dead.' Asked, 'What is it like when the ancient mirror is not polished?' The master said, 'The devil's courage is lost.' What about after polishing? Xuan Yuan is without virtue. The monk said, 'How?' The master said, 'Not in the round sky, but living in Youli.' Asked, 'Contradictions are originally a pair, like a disease of the eyes, what about the matter of Di Wang Ming Zhu (Indra's Net of Jewels)?' The master said, 'Accumulate earth and stones to become a high mountain, a pinch of soil can also determine the weight of a thousand鈞.' The monk said, 'How?' The master said, 'How?' Asked:

干木奉文侯。知心有幾人。師曰。少年曾決龍蛇陣。老倒還聽稚子歌。問。如何是清涼山中主。師曰。一句不遑無著。問。迄今猶作野盤僧。問。句不當機如何顯道。師曰。大昴縱同天。日輪不當午。問。如何是和尚家風。師曰。鶴有九皋難翥翼。馬無千里謾追風。問。如何是佛。師曰。勿使異聞。問。未有之言請師試道。師曰。入市能長嘯。歸家著短衣。問。夏終今日師意如何。師曰。不憐鵝護雪。且喜蠟人冰。問。歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生。師赴州衙請上堂。僧問。人王與法王相見時如何。師曰。大舞繞林泉。世間無有喜。僧曰。共譚何事。師曰。虎豹巖前曾宴坐。隼旟光里播真宗。問。摘業尋枝即不問。如何是真截根源。師曰。赴供凌晨出。開堂帶雨歸。問。門門盡怪請師直指。師曰。罕逢穿耳容。多遇刻舟人。問。正當恁么時如何。師曰。盲龜值木雖優穩。枯木生華物外春。問。大舸搖空如何舉棹。師曰。自在不點𦚾。渾家不喜見。問。九夏賞勞請師言薦。師曰。出岫拂開龍洞雨。泛波僧涌缽囊華。問。最初自恣合對何人。師曰。一把香芻拈不得。六環金錫響遙空。問。王道與祖道相去幾何。師曰。芻狗吠時天地合。木雞啼后祖燈暉。問。有無俱無去處時如何。師曰。三月懶游花下路

【現代漢語翻譯】現代漢語譯本：干木拜訪文侯，問道：『知心的朋友有幾個？』老師回答：『年少時曾決勝龍蛇陣（比喻複雜的戰局），老了卻只能聽小孩子唱歌。』問：『如何是清涼山（Mount Qingliang，佛教名山）中的主人？』老師回答：『一句話也不容許沒有著落。』問：『至今還像個四處遊蕩的野僧。』問：『話語不合時機，如何顯現佛道？』老師回答：『即使大昴星（指昴星團）與天同高，太陽不到正午也不會顯現。』問：『如何是和尚的家風？』老師回答：『鶴有九皋（深澤）也難以展翅高飛，馬沒有千里之能也只是白白追逐風。』問：『如何是佛（Buddha）？』老師回答：『不要使它變成異樣的傳聞。』問：『沒有說過的話，請老師試著說說。』老師回答：『進入鬧市能長嘯，回到家就穿短衣。』問：『夏天結束的今天，老師的意向如何？』老師回答：『不憐惜鵝保護雪，只喜歡蠟人融化成冰。』問：『想回家卻無路可走時，該怎麼辦？』老師回答：『平靜地觀看紅爛之處，暢快地度過一生。』老師前往州衙應邀上堂說法，僧人問道：『人王（世俗的君王）與法王（佛）相見時，會是怎樣的情景？』老師回答：『盛大的舞蹈圍繞著林泉，世間沒有比這更令人喜悅的了。』僧人問：『共同談論些什麼呢？』老師回答：『曾在虎豹巖前宴坐，在旌旗下傳播真正的佛法。』問：『摘取樹葉尋找樹枝暫且不問，如何才是真正截斷根源？』老師回答：『爲了赴供凌晨就出發，開堂說法帶著雨水歸來。』問：『家家戶戶都覺得奇怪，請老師直接指點。』老師回答：『很少遇到能聽進勸告的人，多的是像刻舟求劍一樣的人。』問：『正在這樣的時候，該怎麼辦？』老師回答：『盲龜遇到浮木的孔雖然安穩，枯木開花卻是物外的春天。』問：『大船在空中搖晃，如何舉起船槳？』老師回答：『自在地不點首肯，全家都不喜歡看見。』問：『九夏賞勞，請老師用言語推薦。』老師回答：『從山洞中拂開龍洞的雨，在水波上僧人涌現出缽囊中的蓮花。』問：『最初的自恣（佛教用語，指僧眾于解夏后互相檢舉過失）應該面對何人？』老師回答：『一把香茅草也拿不起來，六環金錫杖在遙遠的天空中迴響。』問：『王道（君王的統治之道）與祖道（佛祖之道）相差多少？』老師回答：『芻狗（用草紮成的狗，祭祀后即丟棄）吠叫時天地合攏，木雞（比喻訓練有素、不輕易應戰的鬥雞）啼叫后祖燈放光。』問：『有和無都沒有去處時，該怎麼辦？』老師回答：『三月里懶得在花下漫遊。』

【English Translation】 English version: Ganmu visited Marquis Wen and asked, 'How many close friends do you have?' The teacher replied, 'In youth, I once decided the outcome of the dragon-snake formation (a metaphor for complex battles), but in old age, I can only listen to children sing.' Asked, 'What is the master of Mount Qingliang (Mount Qingliang, a famous Buddhist mountain)?' The teacher replied, 'Not a single word is allowed to be without grounding.' Asked, 'Still acting like a wandering wild monk to this day.' Asked, 'If words are not timely, how can the Buddhist path be revealed?' The teacher replied, 'Even if the Pleiades cluster is as high as the sky, the sun will not appear unless it is noon.' Asked, 'What is the family tradition of a monk?' The teacher replied, 'Even a crane with nine marshes (deep pools) finds it difficult to spread its wings and fly high, and a horse without the ability to travel a thousand miles is just chasing the wind in vain.' Asked, 'What is Buddha (Buddha)?' The teacher replied, 'Do not let it become a strange rumor.' Asked, 'Please, teacher, try to say something that has not been said before.' The teacher replied, 'Entering the market, one can let out a long whistle; returning home, one wears short clothes.' Asked, 'What is the teacher's intention on this day at the end of summer?' The teacher replied, 'Not pitying the goose protecting the snow, but rejoicing in the wax figure melting into ice.' Asked, 'What should be done when there is no way to return home?' The teacher replied, 'Calmly watch the red and rotten places, and happily spend your life.' The teacher went to the state office to give a lecture upon invitation. A monk asked, 'What will be the scene when the human king (secular ruler) and the Dharma king (Buddha) meet?' The teacher replied, 'Grand dances surround the forests and springs; there is no greater joy in the world than this.' The monk asked, 'What do they talk about together?' The teacher replied, 'Once sat in meditation in front of Tiger and Leopard Rock, and spread the true Dharma under the banners.' Asked, 'I will not ask about picking leaves and searching for branches; how can one truly cut off the root source?' The teacher replied, 'Leaving at dawn to attend the offering, returning with rain after giving a lecture.' Asked, 'Every household finds it strange; please, teacher, point it out directly.' The teacher replied, 'Rarely encountering people who can listen to advice, mostly encountering people who are like carving a boat to find a sword (doing something futile).' Asked, 'What should be done at just such a time?' The teacher replied, 'Although a blind turtle finding a hole in driftwood is stable, a withered tree blooming is a spring beyond the material world.' Asked, 'How to raise the oars when a large boat is rocking in the air?' The teacher replied, 'Freely not nodding in agreement, the whole family does not like to see.' Asked, 'Please, teacher, recommend with words for the summer reward.' The teacher replied, 'Brushing away the rain from the Dragon Cave from the mountain cave, monks emerge from the alms bowl like lotuses on the waves.' Asked, 'Who should the initial self-surrender (Buddhist term, referring to monks mutually confessing faults after the summer retreat) be directed to?' The teacher replied, 'Unable to pick up a handful of fragrant thatch, the six-ringed tin staff echoes in the distant sky.' Asked, 'How much do the king's way (the way of the ruler) and the ancestral way (the way of the Buddha) differ?' The teacher replied, 'When the straw dog (a dog made of straw, discarded after sacrifice) barks, heaven and earth merge; after the wooden rooster (a well-trained fighting rooster that does not easily engage in battle) crows, the ancestral lamp shines.' Asked, 'What should be done when there is nowhere to go, whether there is or is not?' The teacher replied, 'In March, I am too lazy to wander under the flowers.'

。一家愁閉雨中門。問。語默涉離微。如何通不犯。師曰。常憶江南三月里。鷓鴣啼處百花香。問。百了千當時如何。師曰。不許夜行。投明須到。問。如何是賓中主。師曰。入市雙瞳瞽。曰。如何是主中賓。師曰。𢌞鑾兩曜新。曰。如何是賓中賓。師曰。攢眉坐白雲。曰。如何是主中主。師曰。磨礱三赤劍。待斬不平人。問。如何是钁頭邊事。師曰。山前一片青。問。如何是佛。師曰。杖林山下竹箸鞭。

寶曇曰。仰山云。一人指南。吳越令行。遇大風即止。是讖風穴也。南院曰。汝乘願力而來。與此懸契。穴人傑也。解后廓公于襄沔遂探臨濟宗旨。如圯下孺子已佩黃石公書。及親見南院。鍼芥相投。如借箸折籌。無異亦留侯其任漢天下之重。固當如是也。退而與赤松子游單丁者七年。是哲人之事業見於微細。方正宗危如綴旒。則復為漢一出。付囑首山是也。當是時。大地山河日星風雨為之撼動。謂之祖師心印。謂之鐵牛之機。謂之臨濟宗旨。真吾廬造物無盡藏也。愚嘗論。生臨濟之家者決非凡物。如獅子王哮吼。百獸聞之悉皆震裂。唯其家兒奮迅勇健。殆超道其父祖也。南院從容問風穴曰。汝聞得臨濟將終時語否。曰。聞臨濟曰。吾滅后不得滅卻吾正法眼藏。三聖出禮拜云。誰敢滅卻和尚正法眼藏。臨濟云

【現代漢語翻譯】現代漢語譯本一家憂愁地關閉著雨中的門。問：言語和沉默都涉及細微的差別，如何才能通達而不犯錯？師父說：常常憶起江南三月，鷓鴣啼叫的地方百花飄香。問：所有的一切都結束的時候會是怎樣？師父說：不許晚上趕路，天亮了一定要到達。問：什麼是賓中主？師父說：進入市場雙眼失明。問：什麼是主中賓？師父說：宮殿煥然一新。問：什麼是賓中賓？師父說：皺著眉頭坐在白雲中。問：什麼是主中主？師父說：磨礪三尺紅色的寶劍，等待斬殺不平之人。問：什麼是鋤頭邊的事？師父說：山前一片青翠。問：什麼是佛（Buddha）？師父說：杖林山下的竹筷子。

寶曇（Bao Tan）說：仰山（Yangshan）說，一人指路，吳越（Wu Yue）地區就能通行無阻，遇到大風就停止，這是預言風穴（Fengxue）的。南院（Nanyuan）說：你乘著願力而來，與此懸記相符，風穴是人中豪傑。廓公（Kuo Gong）在襄沔（Xiang Mian）探究臨濟（Linji）的宗旨，就像圯下（Yi Xia）的孺子已經佩戴了黃石公（Huang Shigong）的書。等到親自見到南院，就像鍼芥相投，如同借筷子計算籌碼。沒有什麼不同，就像留侯（Liu Hou）承擔漢朝天下的重任，本來就應當這樣。退隱后與赤松子（Chisongzi）交往了七年，這是哲人的事業體現在細微之處。當方正宗（Fang Zhengzong）危如累卵時，就再次為漢朝出力，付囑首山（Shoushan）就是這樣。當時，大地山河、日月星辰、風雨都為之撼動。這就是祖師的心印，這就是鐵牛的機鋒，這就是臨濟的宗旨，真是我家無窮無盡的寶藏。我曾經說過，生在臨濟之家的人決非凡物，如同獅子王怒吼，百獸聽到都會震裂，只有他家的孩子奮勇強健，幾乎超越了他的父輩祖輩。南院從容地問風穴說：你聽到臨濟將要去世時說的話了嗎？風穴說：聽到臨濟說：我死後不能滅卻我的正法眼藏。三聖（Sansheng）出來禮拜說：誰敢滅卻和尚的正法眼藏？臨濟說

【English Translation】 English version A family sorrowfully closes the door in the rain. Question: Speech and silence both involve subtle differences. How can one achieve understanding without making mistakes? The master said: I often recall the third month in Jiangnan (south of the Yangtze River), where the partridges sing and the fragrance of a hundred flowers fills the air. Question: What will it be like when everything is over? The master said: Do not travel at night; you must arrive by daybreak. Question: What is 'guest within the host'? The master said: Entering the market, both eyes are blind. Question: What is 'host within the guest'? The master said: The palace is completely new. Question: What is 'guest within the guest'? The master said: Sitting in white clouds with furrowed brows. Question: What is 'host within the host'? The master said: Sharpening a three-foot red sword, waiting to slay the unjust. Question: What is the matter at the edge of the hoe? The master said: A patch of green in front of the mountain. Question: What is Buddha (Buddha)? The master said: Bamboo chopsticks under Zhanglin Mountain.

Bao Tan (Bao Tan) said: Yangshan (Yangshan) said, 'One person points the way, and Wu Yue (Wu Yue) can travel unimpeded. When encountering a great wind, stop.' This is a prophecy about Fengxue (Fengxue). Nanyuan (Nanyuan) said, 'You have come by the power of your vows, and you correspond with this prediction. Fengxue is a hero among men.' Kuo Gong (Kuo Gong) explored the Linji (Linji) school's tenets in Xiang Mian (Xiang Mian), just like the child of Yi Xia (Yi Xia) already wearing Huang Shigong's (Huang Shigong)'s book. When he personally saw Nanyuan, it was like a needle meeting mustard seed. There was no difference, just like Liu Hou (Liu Hou) shouldering the heavy responsibility of the Han dynasty, it should be like this. After retiring, he associated with Chisongzi (Chisongzi) for seven years; this is the philosopher's career reflected in the subtle details. When Fang Zhengzong (Fang Zhengzong) was in danger, he once again contributed to the Han Dynasty, entrusting Shoushan (Shoushan) was like this. At that time, the earth, mountains, rivers, sun, moon, stars, wind, and rain were shaken by it. This is the mind-seal of the patriarch, this is the opportunity of the iron ox, this is the Linji school's tenets, truly my family's inexhaustible treasure. I once said that those born into the Linji family are by no means ordinary, like the lion king roaring, all beasts will be shattered upon hearing it, only his family's children are brave and strong, almost surpassing their fathers and ancestors. Nanyuan calmly asked Fengxue, 'Did you hear what Linji said when he was about to die?' Fengxue said, 'I heard Linji say, "After my death, do not extinguish my treasury of the true Dharma eye." Sansheng (Sansheng) came out and bowed, saying, "Who dares to extinguish the master's treasury of the true Dharma eye?" Linji said

。后或有人問你又作么生。聖便喝。濟曰。誰知吾正法眼藏向這瞎驢邊滅卻。渠平生如師子兒見物輒噬。及其將死何故屈膝妥尾如此。穴答曰。密付將終。全主即滅。院曰。三聖因甚無語。穴曰。親承入室之真子。不同門外之遊人。颙公頷之。非師子兒儔能是乎。欲臨濟之道不傳。不可得也。

清原山行思禪師嗣法

石頭希遷禪師

師到清原。原問師曰。有人道嶺南有訊息。師曰。有人不云云。曰。若恁么大藏小藏從何而來。師曰。從這裡去。終不少他事。思甚然之。遂至衡山南寺。寺之東有石狀如臺。結庵其上。時號石頭。一日上堂云。吾之法門。先佛傳受。不論禪定精進。唯達佛之知見。即心即佛。心佛眾生菩提煩惱名異體一。汝等當知自己心靈。體離斷常。性非垢凈。湛然圓滿。凡聖齊同。應用無方。離心意識。三界六道唯自心現。水月映象豈有生滅。汝能知之無所不備。門人道悟問。曹溪意旨誰人得。師曰。會佛法人得。曰。師還得否。師曰。我不得。曰。為什麼不得。師曰。我不會佛法。師問新到從什麼處來。僧曰。江南來。師曰。見馬大師不。僧曰。見。師指一橛柴曰。馬大師何似這個。僧無對。卻回舉似馬師。馬曰。汝見橛柴大小。僧曰。沒量大。馬曰。汝甚有力。僧曰。何也。馬

【現代漢語翻譯】現代漢語譯本：後來或許有人問你又怎麼樣呢？聖便大喝一聲。濟說：『誰知道我的正法眼藏竟然在這瞎驢邊滅卻了。』他平生像獅子一樣，見到東西就咬。等到他將要死的時候，為什麼屈膝搖尾成這樣呢？穴回答說：『秘密交付將要結束，完全主宰就會消滅。』院說：『三聖為什麼沒有說話？』穴說：『親自繼承入室的真傳弟子，不同於門外的遊人。』颙公點頭贊同。不是獅子一樣的同伴能做到嗎？想要臨濟的道不傳下去，是不可能的。

清原山行思禪師的嗣法

石頭希遷禪師

禪師來到清原山。行思禪師問他說：『有人說嶺南有訊息。』禪師說：『有人不說沒有訊息。』行思禪師說：『如果這樣，大藏經和小藏經從哪裡來呢？』禪師說：『從這裡去。始終沒有其他事情。』行思禪師非常認可他的說法。於是禪師來到衡山南寺。寺廟的東邊有一塊石頭，形狀像檯子，禪師就在上面結廬而居。當時人們稱他為石頭。有一天，禪師上堂說法，說：『我的法門，是先佛傳授下來的。不講禪定精進，只求通達佛的知見。即心即佛，心、佛、眾生、菩提、煩惱，名稱不同，本體卻是一個。你們應當知道自己的心靈，本體脫離斷滅和常存的二邊，自性不是污垢也不是清凈，湛然圓滿，凡人和聖人平等相同，應用無窮無盡，脫離心意識。三界六道只是自心顯現，水中的月亮和鏡中的影像，哪裡有生滅呢？你們如果能知道這些，就無所不具備了。』門人道悟問：『曹溪（Caoxi）[指六祖慧能]的意旨，誰人得到了？』禪師說：『會佛法的人得到。』道悟問：『師父您得到了嗎？』禪師說：『我沒有得到。』道悟問：『為什麼沒有得到？』禪師說：『我不會佛法。』禪師問新來的僧人從哪裡來。僧人說：『從江南來。』禪師問：『見過馬大師（Mazu）[指馬祖道一]嗎？』僧人說：『見過。』禪師指著一截木柴說：『馬大師像這個嗎？』僧人無言以對。回去后把這件事告訴了馬祖。馬祖說：『你見那截木柴有多大？』僧人說：『沒法測量的大。』馬祖說：『你很有力氣。』僧人問：『為什麼這麼說？』馬祖

【English Translation】 English version: Later, someone might ask you, 'Then what?' The monk Sheng would shout loudly. Ji said, 'Who knew that my treasury of the true Dharma eye would be extinguished by this blind donkey?' In his life, he was like a lion cub, biting at anything he saw. But when he was about to die, why did he kneel and wag his tail like this? Xue replied, 'Secret transmission is about to end; complete mastery will be extinguished.' Yuan said, 'Why did the Three Sages remain silent?' Xue said, 'They are true disciples who have personally inherited the inner teachings, unlike those who merely wander outside the gate.' Yong Gong nodded in agreement. Could anyone other than a lion-like companion do this? It is impossible to prevent the transmission of Linji's (Linji) [referring to Linji Yixuan] Way.

The Dharma Succession of Zen Master Xingsi (Xingsi) [Qingyuan Xingsi] of Qingyuan Mountain

Zen Master Shitou Xiqian (Shitou Xiqian)

The Zen Master arrived at Qingyuan Mountain. Zen Master Xingsi asked him, 'Someone said there is news from Lingnan.' The Zen Master said, 'Someone doesn't say there is no news.' Zen Master Xingsi said, 'If that's the case, where do the Great Canon and the Small Canon come from?' The Zen Master said, 'From here. There is ultimately nothing else.' Zen Master Xingsi greatly approved of his words. Then the Zen Master went to Nansi Temple on Heng Mountain. To the east of the temple was a rock shaped like a platform, and the Zen Master built a hermitage on it. At that time, people called him Shitou (Shitou) [meaning 'Stone']. One day, the Zen Master ascended the platform and said, 'My Dharma gate has been transmitted by the Buddhas of the past. It does not emphasize dhyana or diligent progress, but only seeks to attain the knowledge and vision of the Buddha. That is, mind is Buddha; mind, Buddha, sentient beings, bodhi, and afflictions have different names but are one in essence. You should know that your own mind is free from the extremes of annihilation and permanence, and its nature is neither defiled nor pure, but is clear, complete, and perfect. Ordinary beings and sages are equal and the same, and its application is limitless, free from the consciousness of the mind. The Three Realms and the Six Paths are only manifestations of your own mind. How can the moon in the water and the image in the mirror have birth and death? If you can know this, you will lack nothing.' The disciple Daowu asked, 'Who has attained the meaning of Caoxi (Caoxi) [referring to Huineng, the Sixth Patriarch]?' The Zen Master said, 'Those who understand the Buddha-dharma have attained it.' Daowu asked, 'Have you, Master, attained it?' The Zen Master said, 'I have not attained it.' Daowu asked, 'Why have you not attained it?' The Zen Master said, 'I do not understand the Buddha-dharma.' The Zen Master asked a newly arrived monk where he came from. The monk said, 'From Jiangnan.' The Zen Master asked, 'Have you seen Master Ma (Mazu) [referring to Mazu Daoyi]?' The monk said, 'I have seen him.' The Zen Master pointed to a piece of firewood and said, 'What is Master Ma like compared to this?' The monk was speechless. He returned and told Mazu about this. Mazu said, 'How big did you see the piece of firewood?' The monk said, 'Immeasurably big.' Mazu said, 'You are very strong.' The monk asked, 'Why do you say that?' Mazu

師曰。汝從南嶽負一橛柴來。豈不是有力。

石頭希遷禪師嗣法

荊州天皇道悟禪師

師首謁徑山國一道欽禪師受心法。歷五年抵鐘陵參馬大師重印前解。法無異說。復經二夏謁石頭致問曰。離卻定慧。以何法示人。石頭曰。我這裡無奴婢。離個什麼。曰。如何明得。石頭曰。汝還撮得虛空么。曰。恁么即不從今日去也。石頭曰。未審汝早晚從那邊來。曰。道悟不是那邊人。石頭曰。我早知汝來處。曰。師何以贓誣於人。石頭曰。汝身見在。曰。雖如是。畢竟如何示後人。石頭曰。汝道阿誰是後人。師即頓悟。前於二哲匠言下有所得心。罄殫其跡。后住天皇。僧問。如何是玄妙之說。師曰。莫道我會佛法。僧曰。爭奈學人疑滯何。師曰。何不問老僧。僧曰。問了也。師曰。去。不是汝存泊處。

寶曇曰。南嶽青原以來。勘證諸子皆實證。所謂棒打石人頭爆爆。論實事。唯吾馬祖禁網密甚未。嘗漏吞舟之魚。獨于天皇一麟輕放其過。是豈知緣契有在百丈三世而出臨濟。天皇三世而出德山。二老氣力既均。家世相若。真不負南嶽青原之子孫也。觀石頭接天皇之旨。率皆動心駭目之觀。不知者以為超然坦塗也。

鄧州丹霞天然禪師

師為士人。習儒學。應長安舉子試。宿逆旅。夢白光

【現代漢語翻譯】師父說：『你從南嶽揹著一塊木柴來，豈不是很有力氣？』

石頭希遷禪師的嗣法弟子

荊州天皇道悟禪師

禪師最初拜謁徑山國一道欽禪師，領受心法。過了五年，到達鐘陵參拜馬祖大師，重新印證之前的理解。教法沒有不同的說法。又經過兩個夏天，拜謁石頭希遷禪師，提問說：『離開定和慧，用什麼法來開示人？』石頭禪師說：『我這裡沒有奴婢，離開什麼？』禪師說：『如何才能明白？』石頭禪師說：『你還能抓住虛空嗎？』禪師說：『這樣說，那就不從今天離開了。』石頭禪師說：『不知你早晚從哪裡來？』禪師說：『道悟不是那邊的人。』石頭禪師說：『我早就知道你的來處。』禪師說：『師父為何要誣陷人？』石頭禪師說：『你的身體現在就在這裡。』禪師說：『即使這樣，到底如何開示後人？』石頭禪師說：『你說誰是後人？』禪師當下頓悟。之前在兩位大德處，言語之下有所得，已經完全理解。後來住在天皇寺。有僧人問：『如何是玄妙的說法？』禪師說：『不要說我會佛法。』僧人說：『奈何學人還有疑惑？』禪師說：『為何不問老僧？』僧人說：『問過了。』禪師說：『去吧，這裡不是你停留的地方。』

寶曇說：『南嶽（指南嶽懷讓，Huairang）青原（指青原行思，Xingsi）以來，勘驗印證諸位弟子都是真實的證悟。所謂棒打石人頭爆爆。論及實際情況，只有馬祖（指馬祖道一，Mazu Daoyi）的禁網最為嚴密，未曾漏掉吞舟的大魚。唯獨對天皇（指天皇道悟，Tianhuang Daowu）這隻麒麟輕輕放過。這難道不是因為緣分契合，百丈（指百丈懷海，Baizhang Huaihai）三世之後會出臨濟（指臨濟義玄，Linji Yixuan）？天皇三世之後會出德山（指德山宣鑒，Deshan Xuanjian）？兩位老人的氣力既然相當，家世也相仿，真是不辜負南嶽青原的子孫啊。』觀看石頭（指石頭希遷，Shitou Xiqian）接引天皇的宗旨，大多是動心駭目的觀點。不知道的人以為是超然坦途。

鄧州丹霞天然禪師

禪師原是讀書人，學習儒學，前往長安參加科舉考試，住在旅店裡，夢見白光。

【English Translation】 The master said, 'You carried a piece of firewood from Nanyue (Mount Heng in Hunan province), aren't you strong?'

Shitou Xiqian (Sekito Kisen) Zen Master's Dharma Successor

Tianhuang Daowu (To'o Dogo) Zen Master of Jingzhou

The master first visited Zen Master Guoyi Daoqin (Kokuitsu Dokin) of Jingshan (Mount Jing) and received the mind-dharma. After five years, he arrived at Zhongling (present-day Nanchang) to visit Master Mazu (Baso Doitsu), reconfirming his previous understanding. The Dharma had no different interpretations. After another two summers, he visited Shitou (Sekito) and asked, 'Apart from samadhi (定, ding) and prajna (慧, hui), what Dharma do you use to instruct people?' Shitou said, 'I have no servants here, what is there to be apart from?' The master said, 'How can one understand?' Shitou said, 'Can you grasp emptiness?' The master said, 'If that's the case, then I won't leave today.' Shitou said, 'I wonder when you came from there?' The master said, 'Daowu is not from there.' Shitou said, 'I knew where you came from long ago.' The master said, 'Why does the master falsely accuse me?' Shitou said, 'Your body is right here.' The master said, 'Even so, how exactly do you instruct future generations?' Shitou said, 'Who do you say are future generations?' The master immediately had a sudden awakening. Previously, he had gained some understanding from the words of two great masters, and he had fully understood it. Later, he lived at Tianhuang Temple. A monk asked, 'What is the mysterious teaching?' The master said, 'Don't say that I understand the Buddha-dharma.' The monk said, 'What about the doubts of the student?' The master said, 'Why not ask the old monk?' The monk said, 'I have already asked.' The master said, 'Go, this is not a place for you to stay.'

Bao Tan said, 'Since Nanyue (Huairang) and Qingyuan (Xingsi), the verification of all disciples has been genuine realization. It is like hitting a stone man's head and it explodes. Speaking of the actual situation, only Mazu's (Mazu Daoyi) net was the strictest, never letting a fish that could swallow a boat escape. Only Tianhuang (Tianhuang Daowu), this unicorn, was lightly let go. Isn't this because the affinity was there, that Linji (Linji Yixuan) would emerge three generations after Baizhang (Baizhang Huaihai)? And Deshan (Deshan Xuanjian) would emerge three generations after Tianhuang? Since the strength of the two old men was equal, and their family backgrounds were similar, they truly did not fail the descendants of Nanyue and Qingyuan.' Observing Shitou's (Shitou Xiqian) reception of Tianhuang's teachings, most of them are views that startle and amaze. Those who do not know think it is a super-easy path.

Danzhou Danxia Tianran (Tanka Tennen) Zen Master

The master was a scholar, studying Confucianism, and went to Chang'an to take the imperial examination. He stayed in an inn and dreamed of white light.

彌室。占者謂解空之祥。偶一禪客問曰。仁者何往。曰。選官去。禪客曰。選官何如選佛。曰。選佛當何所往。禪客曰。今江西馬大師出世。是選佛之場。仁者可往。遂造焉。才見馬師。以手托幞頭額。馬顧視良久曰。南嶽石頭是汝之師。遽抵南嶽。還以前意投之。石頭曰。著槽廠去。遂服役三年。一日石頭告眾曰。來日刬殿前草。至來日。大眾各備鍬钁刬子。獨師以盆水凈頭跪坐前。石頭笑而與之剃髮。又為說戒。師乃掩耳而出。便往江西再謁馬祖。未見馬師先入僧堂。騎聖僧頂而坐。時大眾愕然遽報。馬師入堂視之曰。我子天然。師卻下地禮拜曰。謝師賜號。因名天然。馬師問。從甚麼處來。師曰。石頭。馬師云。石頭路滑。還跶倒汝么。師曰。若跶倒即不來也。後於慧林寺遇天寒。師取木佛焚之。院主譏之。師曰。吾欲焚取捨利。院主曰。木頭何有舍利。師曰。若爾者何責我乎。師一日謁忠國師。先問侍者國師在否。侍者曰。在即在。即不見客。師曰。大深遠生。侍者曰。佛眼亦覷不見。師曰。龍生龍子。鳳生鳳兒。國師睡起。侍者以告。國師乃鞭侍者二十棒遣出。后丹霞聞得乃曰。不謬為南陽國師。至明日卻往禮拜國師。便展坐具。國師曰。不用不用。師退步。國師曰。如是如是。師卻進前。國師曰。不是不

【現代漢語翻譯】現代漢語譯本：彌室（Mishi，人名）。占卜的人說這是解脫空性的吉祥之兆。恰巧一位禪客問道：『仁者要到哪裡去？』丹霞天然（Danxia Tianran）回答說：『去選官。』禪客說：『選官怎麼比得上選佛？』丹霞天然說：『選佛應當到哪裡去？』禪客說：『現在江西馬祖大師（Mazu Daoyi）出世，那裡是選佛的場所，仁者可以去。』於是丹霞天然就前往江西。剛見到馬祖大師，就用手托著幞頭（putou，一種帽子）的額頭。馬祖大師看了他很久，說：『南嶽石頭（Nanyue Shitou）是你的老師。』丹霞天然立刻前往南嶽。再次用以前的想法去請教石頭希遷（Shitou Xiqian）。石頭希遷說：『到槽廠去。』於是丹霞天然就在那裡服役三年。一天，石頭希遷告訴大家說：『明天剷除殿前的草。』到了第二天，大家都準備了鍬、镢、鏟子。只有丹霞天然用盆盛水洗頭，然後跪坐在前面。石頭希遷笑著為他剃髮，又為他說戒。丹霞天然就捂著耳朵跑了出去，便前往江西再次拜見馬祖大師。還沒見到馬祖大師，就先進入僧堂，騎在聖僧的頭上坐著。當時大眾都很驚訝，立刻報告馬祖大師。馬祖大師進入僧堂看到后說：『我的兒子天然。』丹霞天然這才下地禮拜說：『感謝師父賜號。』因此得名天然。馬祖大師問：『從什麼地方來？』丹霞天然說：『石頭。』馬祖大師說：『石頭路滑，還絆倒你了嗎？』丹霞天然說：『如果絆倒了，就不會來了。』後來在慧林寺（Huilin Temple）遇到天冷，丹霞天然取木佛燒掉。院主譏諷他。丹霞天然說：『我想焚燒木佛來取得舍利（sarira，佛教聖物）。』院主說：『木頭哪裡有舍利？』丹霞天然說：『如果這樣，你又責備我什麼呢？』丹霞天然一天拜見忠國師（Zhong Guoshi），先問侍者國師在不在。侍者說：『在就是在，就是不見客。』丹霞天然說：『太深遠了。』侍者說：『佛眼也看不見。』丹霞天然說：『龍生龍子，鳳生鳳兒。』忠國師睡醒后，侍者把這件事告訴了他。忠國師就鞭打侍者二十棒把他趕了出去。後來丹霞天然聽說了這件事，就說：『不愧是南陽忠國師。』到第二天卻前往禮拜忠國師，便展開坐具。忠國師說：『不用不用。』丹霞天然退了一步。忠國師說：『如是如是。』丹霞天然卻又上前。忠國師說：『不是不』

【English Translation】 English version: Mishi (Mishi, a personal name). The diviner said this was an auspicious sign of understanding emptiness. Coincidentally, a Chan (Zen) monk asked: 'Where are you going, benevolent one?' Danxia Tianran (Danxia Tianran) replied: 'Going to select an official.' The Chan monk said: 'How can selecting an official compare to selecting a Buddha?' Danxia Tianran said: 'Where should one go to select a Buddha?' The Chan monk said: 'Now, Great Master Mazu (Mazu Daoyi) of Jiangxi has appeared in the world; that is the place to select a Buddha. You can go there, benevolent one.' So Danxia Tianran went to Jiangxi. As soon as he saw Great Master Mazu, he supported his forehead with his hand. Great Master Mazu looked at him for a long time and said: 'Nanyue Shitou (Nanyue Shitou) is your teacher.' Danxia Tianran immediately went to Nanyue. He once again used his previous ideas to consult Shitou Xiqian (Shitou Xiqian). Shitou Xiqian said: 'Go to the mill.' So Danxia Tianran served there for three years. One day, Shitou Xiqian told everyone: 'Tomorrow, clear the grass in front of the hall.' The next day, everyone prepared hoes, mattocks, and shovels. Only Danxia Tianran washed his head with water in a basin and knelt in front. Shitou Xiqian smiled and shaved his head, and also recited the precepts for him. Danxia Tianran covered his ears and ran out, then went to Jiangxi again to visit Great Master Mazu. Before seeing Great Master Mazu, he first entered the monks' hall and sat on top of the head of the sacred monk. At that time, everyone was shocked and immediately reported to Great Master Mazu. Great Master Mazu entered the hall and saw it, saying: 'My son, Tianran.' Only then did Danxia Tianran get down and prostrate, saying: 'Thank you, Master, for bestowing the name.' Therefore, he was named Tianran. Great Master Mazu asked: 'Where did you come from?' Danxia Tianran said: 'Shitou.' Great Master Mazu said: 'The road to Shitou is slippery; did you fall?' Danxia Tianran said: 'If I had fallen, I would not have come.' Later, at Huilin Temple (Huilin Temple), it was cold, and Danxia Tianran took a wooden Buddha and burned it. The abbot ridiculed him. Danxia Tianran said: 'I want to burn the wooden Buddha to obtain sarira (sarira, Buddhist relics).' The abbot said: 'How can wood have sarira?' Danxia Tianran said: 'If that is so, why do you blame me?' One day, Danxia Tianran visited National Teacher Zhong (Zhong Guoshi), first asking the attendant if the National Teacher was in. The attendant said: 'He is in, but he is not receiving guests.' Danxia Tianran said: 'Profound and far-reaching.' The attendant said: 'Even the Buddha's eye cannot see it.' Danxia Tianran said: 'Dragons beget dragon sons, phoenixes beget phoenix children.' After National Teacher Zhong woke up, the attendant told him about this. National Teacher Zhong whipped the attendant twenty times and sent him out. Later, Danxia Tianran heard about this and said: 'Worthy of being National Teacher Zhong of Nanyang.' The next day, he went to pay respects to National Teacher Zhong and spread out his sitting cloth. National Teacher Zhong said: 'No need, no need.' Danxia Tianran took a step back. National Teacher Zhong said: 'Thus, thus.' Danxia Tianran stepped forward again. National Teacher Zhong said: 'Not not'

是。師繞禪床一匝便出。國師曰。去聖時遙。人多懈怠。三十年後覓此漢也難得。師訪龐居士見其女子洗菜次。師曰。居士在否。女子放下菜籃斂手而立。師曰。居士在么。女子提籃子便去。后卜南陽丹霞山。結庵成院。上堂曰。阿你渾家切須保護。一靈之物不是你造作名邈得。更說什麼薦與不薦。吾往日見石頭和尚。亦只教切須自保護。此事不是你譚話得。阿你渾家各有一坐具地。更疑什麼。禪可是你解底物。豈有佛可成。佛之一字永不喜聞。阿你自看。善巧方便慈悲喜捨不從外得。不著方寸。善巧是文殊。方便是普賢。你更擬趁逐什麼物。不用經求落空去。今時學者紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄各自有分。不用疑慮。在在處處有恁么底。若識得釋迦即老凡夫是。阿你須自看取。莫一盲引眾盲。相將入火坑。夜裡暗。雙陸賽彩若為生。無事珍重。有僧到參。于山前見師乃問丹霞山向什麼處去。師指山曰。青黤黤地。僧曰。莫只遮個便是么。師曰。真師子兒。一撥便轉。師問僧什麼處宿。曰。山下宿。師曰。什麼處吃飯。曰。山下吃飯。師曰。將飯與阇梨吃底人還具眼也無。僧無對。

寶曇曰。刬殿前草。騎聖僧項。天寒燒木佛。三事並按。夫豈他人所能。如衡山之云。軒豁

【現代漢語翻譯】現代漢語譯本：是的。禪師繞著禪床走了一圈便離開了。國師說：『離聖人的時代已經很久遠了，人們大多懈怠。三十年後想找到這樣的人才恐怕很難了。』禪師拜訪龐居士，看見他的女兒正在洗菜。禪師問道：『居士在家嗎？』女子放下菜籃，收手站立。禪師又問：『居士在家嗎？』女子提起籃子就走了。後來禪師在南陽丹霞山選址，建造庵堂成為寺院。上堂說法時說：『你們大家務必要保護好自身。這一靈妙之物不是你們造作名相可以得到的。更說什麼推薦與不推薦。我過去拜見石頭和尚（Shitou Heshang），他也只是教導要務必自我保護。這件事不是你們談論可以明白的。你們每個人都有一塊坐具之地（zuoju di），還懷疑什麼呢？禪是你們能夠理解的東西嗎？難道還有佛可以成就嗎？「佛」這個字我永遠都不喜歡聽。你們自己看。善巧方便、慈悲喜捨不是從外邊得來的，不執著于方寸之間。善巧是文殊（Wenshu，Manjusri），方便是普賢（Puxian，Samantabhadra）。你們還打算追逐什麼東西？不用去尋求，最終會落空的。現在的學人紛紛擾擾，都是在參禪問道。我這裡沒有道可以修，沒有法可以證。一飲一啄各自有緣分，不用疑慮。處處都有這樣的道理。如果認識到釋迦（Shijia，Sakyamuni），那就是個老凡夫。你們務必自己看清楚，不要一個瞎子帶領一群瞎子，一起掉進火坑。夜裡黑暗，用雙陸游戲賭輸贏又該如何生存？沒事就珍重吧。』有僧人前來參拜，在山前看見禪師，便問：『請問丹霞山往哪裡走？』禪師指著山說：『青黤黤地（qing yan yan di）。』僧人說：『莫非就是這個嗎？』禪師說：『真是獅子之子，一撥就轉。』禪師問僧人：『在哪裡住宿？』回答說：『山下住宿。』禪師問：『在哪裡吃飯？』回答說：『山下吃飯。』禪師說：『給阇梨（sheli，disciple）送飯吃的人，還具有眼力嗎？』僧人無言以對。

寶曇（Baotan）說：『剷除殿前的草，騎在聖僧的脖子上，天冷了就燒木佛。』這三件事都符合他的行事風格。難道是其他人能夠做到的嗎？就像衡山的云一樣，開闊明朗。

【English Translation】 English version: Yes. The master walked around the meditation bed once and then left. The National Teacher said, 'It's been a long time since the era of the sages, and people are mostly lazy. It will be difficult to find such a talent in thirty years.' The master visited Layman Pang (Pang Jushi) and saw his daughter washing vegetables. The master asked, 'Is the layman at home?' The girl put down the vegetable basket, folded her hands, and stood still. The master asked again, 'Is the layman at home?' The girl picked up the basket and left. Later, the master chose a site on Mount Danxia (Danxia Shan) in Nanyang, built a hermitage, and turned it into a monastery. During the Dharma talk, he said, 'All of you must protect yourselves. This spiritual thing cannot be obtained by creating names and appearances. What's more, what is there to recommend or not recommend? When I visited the monk Shitou (Shitou Heshang) in the past, he only taught to protect oneself. This matter cannot be understood by talking about it. Each of you has a sitting cloth (zuoju di); what are you still doubting? Is Chan something you can understand? Is there a Buddha to be attained? I never like to hear the word 'Buddha'. Look at yourselves. Skillful means, compassion, joy, and equanimity do not come from outside; do not cling to the square inch. Skillful means is Manjusri (Wenshu), and expedient means is Samantabhadra (Puxian). What are you still trying to chase after? There is no need to seek, and it will eventually be in vain. Scholars today are in turmoil, all asking about Chan and the Way. Here, I have no Way to cultivate and no Dharma to realize. Each drink and each peck has its own destiny; there is no need to worry. Such a principle exists everywhere. If you recognize Sakyamuni (Shijia), he is just an old ordinary man. You must see for yourselves, and do not let a blind man lead a group of blind men into the fire pit together. In the dark night, how can you survive by gambling in Shuanglu (a board game)? Take care if there is nothing to do.' A monk came to visit and saw the master in front of the mountain, so he asked, 'Where is Mount Danxia?' The master pointed to the mountain and said, 'It's green and dark (qing yan yan di).' The monk said, 'Is it just this?' The master said, 'Truly a lion's son, turn it with one flick.' The master asked the monk, 'Where do you stay?' He replied, 'I stay at the foot of the mountain.' The master asked, 'Where do you eat?' He replied, 'I eat at the foot of the mountain.' The master said, 'Does the person who brings food to the acarya (sheli, disciple) have eyes?' The monk was speechless.

Baotan (Baotan) said, 'Remove the grass in front of the hall, ride on the neck of the holy monk, and burn the wooden Buddha when it is cold.' These three things are all in line with his style. Is it something that others can do? Like the clouds of Mount Heng, open and bright.

呈露遽見突兀。云不自以為能也。然而有觀顧怖悸而喪其所守者。院主是也。等閑放過南陽侍者而直擒取南陽國師。所謂挽弓須挽強。用槍須用長是此手也。重哀末世疲癃之疾。增損古人必效之方。成大法藥。學者宜用元和津嚥下。和平之福可立而俟也。

澧州藥山惟儼禪師

師謁石頭密領玄旨。一日師坐次。石頭睹之問曰。汝在這裡作么。曰。一切不為。石頭曰。恁么即閑坐也。曰。若閑坐即為也。石頭曰。汝道不為。且不為個什麼。曰。千聖亦不識。石頭以偈贊曰。從來共住不知名。任運相將只么行。自古上賢猶不識。造次凡流豈可明。石頭有時垂語曰。言語動用勿交涉。師曰。不言語動用亦勿交涉。石頭曰。這裡針劄不入。師曰。這裡如石上栽花。石頭然之。師后居澧州藥山。一日師看經次。柏巖曰。和尚休猱人得也。師卷卻經曰。日頭早晚。曰。正當午。師曰。猶有這個文彩在。曰。某甲無亦無。師曰。汝太煞聦明。曰。某甲只恁么。和尚尊意如何。師曰。我跛跛挈挈百丑千拙。且恁么過。師與道吾說茗溪上世為節察來。吾曰。和尚。上世曾為什麼。師曰。我痿痿羸羸且恁么過時。吾曰。憑何如此。師曰。我不曾展他書卷。院主報。打鐘子也。請和尚上堂。師曰。汝與我擎缽盂去。曰。和尚無手

【現代漢語翻譯】現代漢語譯本：突然顯現，令人措手不及。云並不自認為有能力。然而，有人看到后驚慌失措，喪失了主見，說的就是院主。輕易放過南陽侍者，卻直接擒拿南陽國師，這就是所謂的『挽弓要挽強弓，用槍要用長槍』。我深切哀憐末世之人身患疲憊衰弱之癥，增補刪減古人的藥方，製成大藥。學者應該用元和時期的唾液吞服，和平的福報可以立刻得到。

澧州藥山惟儼禪師（惟儼禪師，藥山寺的住持）

禪師拜見石頭希遷（石頭，指石頭希遷禪師），秘密領悟了玄妙的旨意。一天，禪師在打坐，石頭希遷看到后問：『你在這裡做什麼？』禪師回答：『一切都不做。』石頭希遷說：『這樣說來，你就是在閑坐了？』禪師說：『如果說是閑坐，那就是有所作爲了。』石頭希遷說：『你說不作為，那麼到底不作為什麼呢？』禪師說：『千聖（指過去的聖人）也不認識。』石頭希遷用偈語讚歎說：『從來共同居住卻不知你的名字，任憑自然規律相伴而行。自古以來，上等的賢人尚且不認識你，倉促之間，凡夫俗子怎麼可能明白你呢？』石頭希遷有時開示說：『言語和行動都不要有任何牽涉。』禪師說：『不言語和行動，也同樣不要有任何牽涉。』石頭希遷說：『這裡針都扎不進去。』禪師說：『這裡就像在石頭上栽花一樣。』石頭希遷認可了他的說法。禪師後來住在澧州藥山。一天，禪師在看經書，柏巖（人名）說：『和尚你不要戲弄人啊。』禪師放下經書說：『現在什麼時候了？』柏巖說：『正當午時。』禪師說：『還有這些文字的光彩存在。』柏巖說：『我沒有，也沒有沒有。』禪師說：『你太聰明了。』柏巖說：『我只是這樣，和尚您的意思如何？』禪師說：『我跛腳蹣跚，百般醜陋，千般笨拙，就這樣過日子。』禪師與道吾（人名）談論茗溪（地名）上世是節度觀察使的事情。道吾說：『和尚，上世曾經做什麼？』禪師說：『我衰弱無力，就這樣過日子。』道吾說：『憑什麼這樣說？』禪師說：『我不曾展開他的書卷。』院主（寺院的負責人）報告說：『打鐘了，請和尚上堂。』禪師說：『你替我拿著缽盂去。』院主說：『和尚沒有手。』

【English Translation】 English version: Suddenly revealed, catching one off guard. The cloud does not consider itself capable. However, there are those who, upon seeing it, become frightened and lose their composure; this refers to the abbot. Easily letting go of the attendant of Nanyang, yet directly capturing the National Teacher of Nanyang, this is what is meant by 'To draw a bow, one must draw a strong bow; to use a spear, one must use a long spear.' I deeply lament the illness of weariness and weakness afflicting people in this degenerate age, supplementing and subtracting from the prescriptions of the ancients to create a great medicine. Scholars should swallow it with saliva from the Yuanhe period, and the blessings of peace can be immediately obtained.

Zen Master Weiyan (Weiyan, the abbot of Yaoshan Temple) of Yaoshan in Lizhou

The Zen Master visited Shitou Xiqian (Shitou, referring to Zen Master Shitou Xiqian) and secretly received the profound meaning. One day, the Zen Master was sitting in meditation, and Shitou Xiqian, seeing him, asked, 'What are you doing here?' The Zen Master replied, 'I am doing nothing at all.' Shitou Xiqian said, 'In that case, you are sitting idly?' The Zen Master said, 'If it is said to be sitting idly, then it is doing something.' Shitou Xiqian said, 'You say you are not doing anything, then what exactly are you not doing?' The Zen Master said, 'Even the thousand sages (referring to past sages) do not recognize it.' Shitou Xiqian praised him with a verse, saying, 'We have always lived together, yet I do not know your name, allowing the natural laws to accompany us. Since ancient times, even the superior sages have not recognized you; how could ordinary people possibly understand you in haste?' Shitou Xiqian sometimes gave instructions, saying, 'Speech and action should not have any involvement.' The Zen Master said, 'Not speaking and not acting should also not have any involvement.' Shitou Xiqian said, 'Here, even a needle cannot penetrate.' The Zen Master said, 'Here, it is like planting flowers on a rock.' Shitou Xiqian approved of his statement. The Zen Master later resided at Yaoshan in Lizhou. One day, the Zen Master was reading a scripture, and Baiyan (a person's name) said, 'Venerable Monk, do not tease people.' The Zen Master put down the scripture and said, 'What time is it?' Baiyan said, 'It is noon.' The Zen Master said, 'There is still the splendor of these words.' Baiyan said, 'I have neither existence nor non-existence.' The Zen Master said, 'You are too clever.' Baiyan said, 'I am just like this; what is your intention, Venerable Monk?' The Zen Master said, 'I am limping and stumbling, a hundred times ugly, a thousand times clumsy, and I just live my life like this.' The Zen Master was discussing with Daowu (a person's name) about the fact that Mingxi (a place name) was a military commissioner in his previous life. Daowu said, 'Venerable Monk, what did he do in his previous life?' The Zen Master said, 'I am weak and feeble, and I just live my life like this.' Daowu said, 'On what basis do you say this?' The Zen Master said, 'I have never opened his books.' The abbot (the person in charge of the temple) reported, 'The bell has been struck; please, Venerable Monk, ascend the hall.' The Zen Master said, 'You take the alms bowl for me.' The abbot said, 'Venerable Monk has no hands.'

來多少時。師曰。汝只是枉披袈裟。曰。某甲只恁么。和尚如何。師曰。我無這個眷屬。師見園頭栽菜次。師曰。栽即不障。汝莫教根生。曰。既不教根生。大眾吃什麼。師曰。汝還有口么。無對。一日院主請師上堂。大眾才集師良久便歸方丈閉門。院主逐后曰。和尚許為某甲上堂。為什麼卻歸方丈。師曰。院主。經有經師。論有論師。律有律師。又爭怪得老僧。又僧問。學人擬歸鄉時如何。師曰。汝父母遍身紅爛臥在荊棘林中。汝歸何所。僧曰。恁么即不歸去也。師曰。汝卻須歸去。汝若歸鄉。我示個休糧方。僧曰。便請。師曰。二時上堂不得咬破一粒米。師見遵布衲洗佛乃問。這個從汝洗。還洗得那個么。遵曰。把將那個來。師乃休。師令供養主化甘贄行者問什麼處來。僧曰。藥山來。甘曰。來作么。僧曰。教化甘。曰。還將得藥來么。僧曰。行者有什麼病。甘便舍銀兩。鋌曰。若有人即卻送來。無人即休。師怪其僧回急。僧曰。佛法相當。得兩鋌銀。師令舉其語。舉了。師令僧速送銀還行者家。行者見僧回。云。猶來。遂添銀施之。朗州刺史李翱入山謁師。值師持經卷不顧。侍者白曰。太守在此。翱性褊急言曰。見面不如聞名。師呼曰。太守。翱應諾。師曰。何得貴耳賤目。翱拱手謝之。問曰。如何是道。師以

【現代漢語翻譯】現代漢語譯本僧人問道：『要經過多久才能開悟？』師父說：『你只是白白地披著袈裟。』僧人說：『我就是這樣。和尚您怎麼樣呢？』師父說：『我沒有你這樣的眷屬。』師父看見園頭（菜園負責人）正在栽菜，說：『栽種不妨礙，你不要讓它生根。』園頭說：『既然不讓它生根，大眾吃什麼呢？』師父說：『你還有嘴嗎？』園頭無言以對。一天，院主（寺院主管）請師父上堂（講法），大眾剛聚集，師父良久不語，便回方丈（住持的房間）關上門。院主隨後追去說：『和尚答應為我上堂，為什麼卻回方丈？』師父說：『院主，經有經師講解，論有論師講解，律有律師講解，又怎麼能怪老僧呢？』又有僧人問：『學人想要回鄉時，該怎麼辦？』師父說：『你的父母遍身紅爛，躺在荊棘林中，你回哪裡去？』僧人說：『既然這樣，那就不回去了。』師父說：『你卻必須回去。你如果回鄉，我告訴你一個不用吃飯的方法。』僧人說：『請說。』師父說：『每天兩次上堂，不得咬破一粒米。』師父看見遵布衲（僧人名）在洗佛像，便問：『這個佛像由你洗，能洗得了那個佛嗎？』遵布衲說：『把那個佛拿來。』師父便不再說話。師父讓供養主（負責供養的人）去化緣，甘贄行者（雲遊僧人）問：『從哪裡來？』僧人說：『藥山（地名）來。』甘贄行者說：『來做什麼？』僧人說：『教化甘贄。』甘贄行者說：『還帶了藥來嗎？』僧人說：『行者有什麼病？』甘贄行者便拿出銀兩。僧人說：『如果有人，就送回去，如果沒人，就算了。』師父奇怪那個僧人回來得太快。僧人說：『佛法相當，得了兩錠銀子。』師父讓他把那句話說出來。說完后，師父讓僧人趕快把銀子送還甘贄行者家。甘贄行者看見僧人回來，說：『又來了。』於是又添了銀子施捨給他。朗州（地名）刺史（官名）李翱入山拜見師父，正趕上師父拿著經卷不看他。侍者（服侍的人）稟告說：『太守（官名）在這裡。』李翱性情急躁，說：『見面不如聞名。』師父呼喚道：『太守。』李翱應諾。師父說：『為什麼貴耳賤目（重視傳聞而輕視親見）？』李翱拱手謝罪，問道：『什麼是道？』師父以手指指天，又指指凈瓶（盛水的瓶子）。李翱不明白，便告辭離去。 English version A monk asked: 'How long does it take to attain enlightenment?' The master said: 'You are just wearing the robe in vain.' The monk said: 'I am just like this. What about you, Master?' The master said: 'I have no such dependents as you.' The master saw the gardener (person in charge of the vegetable garden) planting vegetables and said: 'Planting is not an obstacle, but don't let it take root.' The gardener said: 'If it doesn't take root, what will the community eat?' The master said: 'Do you still have a mouth?' The gardener was speechless. One day, the abbot (head of the monastery) invited the master to ascend the hall (give a Dharma talk). As soon as the assembly gathered, the master remained silent for a long time, then returned to his abbot's room (the abbot's residence) and closed the door. The abbot followed after him and said: 'Master promised to give a Dharma talk for me, why did you return to your room?' The master said: 'Abbot, there are teachers for the sutras, teachers for the treatises, and lawyers for the precepts. How can you blame this old monk?' Another monk asked: 'What should a student do when he wants to return to his hometown?' The master said: 'Your parents are covered in red sores, lying in a thorn forest. Where are you going back to?' The monk said: 'In that case, I won't go back.' The master said: 'But you must go back. If you return to your hometown, I will tell you a way to not eat food.' The monk said: 'Please tell me.' The master said: 'During the two daily Dharma talks, you must not break a single grain of rice.' The master saw Zun, a cloth-wearing monk (name of a monk), washing a Buddha statue and asked: 'You are washing this Buddha statue, can you wash that Buddha?' Zun, the cloth-wearing monk, said: 'Bring that Buddha here.' The master then stopped speaking. The master asked the alms-giver (person in charge of offerings) to solicit donations. A traveling monk, Gan Zhi, asked: 'Where are you from?' The monk said: 'From Yaoshan (place name).' Gan Zhi said: 'What are you doing here?' The monk said: 'To teach Gan Zhi.' Gan Zhi said: 'Did you bring any medicine?' The monk said: 'What illness does the traveler have?' Gan Zhi then took out silver. The monk said: 'If there is someone, I will send it back; if there is no one, then forget it.' The master was surprised that the monk returned so quickly. The monk said: 'The Dharma is equivalent, I received two ingots of silver.' The master told him to say those words. After he said them, the master told the monk to quickly return the silver to Gan Zhi's house. Gan Zhi saw the monk return and said: 'You're back again.' So he added more silver to give to him. Li Ao, the prefect (official title) of Langzhou (place name), entered the mountain to visit the master, just as the master was holding a sutra scroll and not looking at him. The attendant (person who serves) reported: 'The prefect (official title) is here.' Li Ao was impatient and said: 'Meeting is not as good as hearing the name.' The master called out: 'Prefect.' Li Ao acknowledged. The master said: 'Why do you value hearing and despise seeing (value rumors and despise seeing for yourself)?' Li Ao bowed and apologized, and asked: 'What is the Dao?' The master pointed to the sky with his finger, and then pointed to the water bottle (bottle for holding water). Li Ao did not understand and then took his leave.

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

手指上下曰。會么。翱曰不會。師曰。云在青天水在瓶。翱乃欣愜作禮。述偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘事。云在青天水在瓶。翱又問。如何是戒定慧。師曰。我這裡無此閑傢俱。翱莫測玄旨。師曰。太守欲得保任此事。直須向高高山頂立。深深海底行。閨閤中物捨不得。便為滲漏。師一夜登山經行。忽云開見月。大笑一聲。應澧陽東九十里居民盡謂東家。明辰迭相推問。直至藥山徒眾云。昨夜和尚山頂大笑。李翱再贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲笑一聲。

寶曇曰。子孫非父祖氣分。吾不信也。人生以所受為氣分。佛祖以所傳為氣分。楞嚴亦曰。受佛氣分是也。且觀百丈為祖。黃檗為父。臨濟為子。一類之氣分也。又百丈為祖。溈山為父。仰山為子。是同祖異父以來。溈仰父子一類氣分也。又藥山為祖。云巖為父。洞山為子。是為石頭親生。以成云巖洞山一類之氣分也。姑舍其遠而取其近。以起於一人之身者氣分。言之如藥山見石頭。其天姿則固已發越。對柏巖道吾則為一代家法。坐卻甘贄平抑李翱。則如頹然老大無益於世。時大笑一聲聞九十里。是既老而愈杰也。豈非一人之身始終氣分歟。傳曰。一薰一蕕。十年猶有臭氣。物猶類是。況關

【現代漢語翻譯】現代漢語譯本藥山禪師用手指上下指點，問道：『會么？』李翱說：『不會。』禪師說：『云在青天，水在瓶。』李翱於是心領神會，作禮拜謝。並作偈說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘事，云在青天水在瓶。』李翱又問：『如何是戒定慧？』藥山禪師說：『我這裡沒有這些閑傢俱。』李翱不能領會其中的玄妙旨意。藥山禪師說：『太守想要保任此事，必須向高高山頂立，深深海底行。閨房中的東西捨不得，便會有滲漏。』李翱一夜登山經行，忽然云開見月，大笑一聲，應和澧陽（Liyang）東九十里地的居民都以為是東家。第二天早上，大家互相詢問，一直問到藥山的徒眾，徒眾說：『昨夜和尚在山頂大笑。』李翱再次贈詩說：『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲笑一聲。』

寶曇（Baotan）說：『子孫不是父祖的氣分，我不相信。人生以所受為氣分，佛祖以所傳為氣分。《楞嚴經》（Lèngyán jīng）也說：受佛氣分是也。』且看百丈（Baizhang）為祖，黃檗（Huangbo）為父，臨濟（Linji）為子，是一類之氣分也。又百丈為祖，溈山（Weishan）為父，仰山（Yangshan）為子，是同祖異父以來，溈仰父子一類氣分也。又藥山為祖，云巖（Yunyan）為父，洞山（Dongshan）為子，是為石頭（Shitou）親生，以成云巖洞山一類之氣分也。姑且捨棄其遠而取其近，以起於一人之身者氣分而言之，如藥山見石頭，其天資則固已發越，對柏巖（Baiyan）、道吾（Daowu）則為一代家法，坐卻甘贄（Ganzhi）、平抑李翱，則如頹然老大無益於世。時大笑一聲聞九十里，是既老而愈杰也。豈非一人之身始終氣分歟？傳曰：『一薰一蕕，十年猶有臭氣。』物猶類是，況關

【English Translation】 English version Yao Shan (Yaoshan) Zen master pointed up and down with his finger and asked: 'Do you understand?' Li Ao (Liao) said: 'I don't understand.' The Zen master said: 'The clouds are in the blue sky, and the water is in the bottle.' Li Ao then understood and bowed in gratitude. He composed a verse saying: 'Having refined my body into the shape of a crane, beneath a thousand pines are two cases of scriptures. I come to ask about nothing else, the clouds are in the blue sky, and the water is in the bottle.' Li Ao then asked: 'What are precepts, concentration, and wisdom?' Yao Shan Zen master said: 'I don't have such idle furniture here.' Li Ao could not comprehend the profound meaning. Yao Shan Zen master said: 'If the governor wants to guarantee this matter, he must stand on the high mountain peak and walk in the deep seabed. If you cannot give up the things in the boudoir, there will be leakage.' Li Ao climbed the mountain and walked around one night, and suddenly the clouds cleared and he saw the moon. He laughed loudly, and the residents within ninety li to the east of Liyang (Liyang) all thought it was their neighbor. The next morning, everyone asked each other, until they asked the disciples of Yao Shan, who said: 'Last night, the monk laughed loudly on the mountain top.' Li Ao again presented a poem saying: 'Having chosen a secluded residence to satisfy my wild feelings, there is no sending off or welcoming all year round. Sometimes I go straight to the lonely peak, and laugh once under the moon, parting the clouds.'

Bao Tan (Baotan) said: 'I don't believe that descendants do not inherit the spirit of their ancestors. Life takes what is received as its spirit, and the Buddhas take what is transmitted as their spirit. The Shurangama Sutra (Lèngyán jīng) also says: Receiving the Buddha's spirit is so.' Consider Baizhang (Baizhang) as the ancestor, Huangbo (Huangbo) as the father, and Linji (Linji) as the son, they are of the same kind of spirit. Also, Baizhang as the ancestor, Weishan (Weishan) as the father, and Yangshan (Yangshan) as the son, since they have the same ancestor but different fathers, the Weishan and Yangshan father and son are of the same kind of spirit. Also, Yao Shan as the ancestor, Yunyan (Yunyan) as the father, and Dongshan (Dongshan) as the son, they are directly born from Shitou (Shitou), forming the Yunyan and Dongshan kind of spirit. Let us put aside the distant and take the near, speaking of the spirit that arises from one person, such as Yao Shan seeing Shitou, his natural talent has already been developed, and facing Baiyan (Baiyan) and Daowu (Daowu), he becomes a family model of a generation, but suppressing Gan Zhi (Ganzhi) and belittling Li Ao, he is like a declining old man who is useless to the world. At that time, a loud laugh was heard ninety li away, showing that he became more outstanding as he aged. Isn't this the spirit of one person from beginning to end? It is said: 'If one is exposed to fragrant herbs and the other to stinking herbs, after ten years there will still be a foul odor.' Things are still similar, let alone the relationship

心法之大者歟。

荊州天皇道悟禪師嗣法

澧州龍潭崇信禪師

師本渚宮賣餅家子。世居天皇寺巷。常以十餅饋。悟受而食之。終以一餅晉子曰。吾惠汝以蔭子孫。師自念。餅是我持來。何以反遺我耶。其別有旨乎。造而問焉。悟曰。是汝持來。復汝何咎。師聞旨頓曉。因出家。服勤左右。一日問曰。某甲自到來。不蒙指示心要。悟曰。自汝到來。吾未嘗不指示心要。師曰。何處指示。悟曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低頭。何處不指示心要。師低首良久。悟曰。見則直下便見。擬思即差。師當下開解。乃復問曰。如何保任。悟曰。任性逍遙。隨緣放嚝。但盡凡心。無別勝解。后詣澧陽龍潭棲焉。僧問。髻中珠誰人得。師曰。不賞玩者得。僧曰。安著何處。師曰。有處。復曰。有處即道來。尼眾問。如何得為僧去。師曰。作尼來多少時也。尼曰。還有為僧時也無。師曰。汝即今是什麼。尼曰。現是尼身何得不識。師曰。誰識汝。李翱問。如何是真如般若。師曰。我無真如般若。翱曰。幸遇和尚。師曰。此猶是分外之言。德山問。久向龍潭。及乎到來。潭又不見。龍又不現。師曰。子親到龍潭來。德山休去。

寶曇曰。凡物積千歲而為龍。雖一鐘之水可藏也。

【現代漢語翻譯】現代漢語譯本：這就是心法的精髓所在嗎？

荊州天皇道悟禪師的嗣法弟子是：

澧州龍潭崇信禪師

禪師原本是渚宮賣餅人家的孩子，世代居住在天皇寺巷。他經常拿十個餅送給道悟禪師。道悟禪師接受並吃掉這些餅，總是留一個餅還給崇信禪師，說道：『我用這個來庇廕你的子孫。』崇信禪師心想：『餅是我拿來的，為什麼反而要還給我呢？其中有什麼深意嗎？』於是前去請教道悟禪師。道悟禪師說：『這是你拿來的，還給你有什麼不對嗎？』崇信禪師聽后立刻領悟。於是出家，在道悟禪師身邊服侍。一天，崇信禪師問道：『弟子自從來到這裡，沒有得到您的開示心要。』道悟禪師說：『自從你來到這裡，我未曾沒有開示你心要。』崇信禪師說：『在哪裡開示的呢？』道悟禪師說：『你端茶來，我為你接。你送飯來，我為你接受。你合掌致意時，我就低頭。哪裡沒有開示心要呢？』崇信禪師低頭沉思良久。道悟禪師說：『見到就直接見到，稍微思索就差了。』崇信禪師當下開悟。於是又問道：『如何保任（保持這種開悟的狀態）？』道悟禪師說：『任性逍遙，隨緣放曠，只要去除凡心，沒有其他的殊勝理解。』後來前往澧陽龍潭居住。有僧人問：『髻中珠（比喻佛性）誰人能得到？』崇信禪師說：『不賞玩它的人能得到。』僧人問：『安放在哪裡呢？』崇信禪師說：『有個地方。』僧人又說：『有個地方就說出來。』有尼姑問：『如何才能成為僧人？』崇信禪師說：『做尼姑多久了？』尼姑問：『還有成為僧人的時候嗎？』崇信禪師說：『你現在是什麼？』尼姑說：『現在是尼姑的身份，怎麼會不認識？』崇信禪師說：『誰認識你？』李翱問：『什麼是真如般若（指事物的真實本性和智慧）？』崇信禪師說：『我沒有真如般若。』李翱說：『有幸遇到和尚您。』崇信禪師說：『這還是多餘的話。』德山問道：『久仰龍潭，等到我來到這裡，潭又不見，龍也不現。』崇信禪師說：『你親自來到龍潭了嗎？』德山無言以對。

寶曇說：『凡是物體積累千年就會變成龍，即使是一鐘的水也可以藏龍。』

【English Translation】 English version: Is this the essence of the mind-dharma?

The Dharma successor of Zen Master Daowu of Tianhuang Temple in Jingzhou is:

Zen Master Chongxin of Longtan Temple in Lizhou

The Zen Master was originally the child of a cake-selling family in Zhugong, residing in the Tianhuang Temple alley for generations. He often offered ten cakes to Zen Master Daowu. Daowu accepted and ate them, always returning one cake to Chongxin, saying, 'I will use this to bless your descendants.' Chongxin thought to himself, 'The cakes are brought by me, why return one to me? Is there a deeper meaning?' So he went to ask Daowu. Daowu said, 'These were brought by you, what is wrong with returning them to you?' Chongxin immediately understood upon hearing this. He then became a monk, serving by Daowu's side. One day, Chongxin asked, 'Since I arrived, I have not received your instruction on the essentials of the mind.' Daowu said, 'Since you arrived, I have never not instructed you on the essentials of the mind.' Chongxin said, 'Where have you instructed me?' Daowu said, 'When you bring tea, I receive it for you. When you bring food, I accept it for you. When you perform the Anjali (Namaste), I bow my head. Where have I not instructed you on the essentials of the mind?' Chongxin lowered his head and pondered for a long time. Daowu said, 'If you see it, see it directly; to contemplate is to err.' Chongxin immediately attained enlightenment. He then asked, 'How to maintain (this state of enlightenment)?' Daowu said, 'Let your nature be free and at ease, follow conditions and be unrestrained. Just exhaust the ordinary mind, there is no other superior understanding.' Later, he went to reside at Longtan Temple in Liyang. A monk asked, 'Who can obtain the jewel in the topknot (a metaphor for Buddha-nature)?' Chongxin said, 'Those who do not admire and play with it can obtain it.' The monk asked, 'Where should it be placed?' Chongxin said, 'There is a place.' The monk further said, 'If there is a place, then speak of it.' A nun asked, 'How can one become a monk?' Chongxin said, 'How long have you been a nun?' The nun asked, 'Is there still a time to become a monk?' Chongxin said, 'What are you now?' The nun said, 'I am currently a nun, how can you not recognize it?' Chongxin said, 'Who recognizes you?' Li Ao asked, 'What is true suchness prajna (referring to the true nature of things and wisdom)?' Chongxin said, 'I have no true suchness prajna.' Li Ao said, 'I am fortunate to meet you, Venerable.' Chongxin said, 'These are still superfluous words.' Deshan asked, 'I have long admired Longtan, but when I arrived, the pond is not seen, and the dragon does not appear.' Chongxin said, 'Have you personally arrived at Longtan?' Deshan was speechless.

Bao Tan said, 'Generally, things accumulate for a thousand years and become dragons. Even a single bell of water can hide a dragon.'

故龍可狎而優。在高辛時有豢龍氏。然有真宰司之。旱歲為雨。其苦無極。至有復化凡物如纖粟。為雷霆所轢。無所可遁。謂之乖角。非真龍也。佛世有娑竭羅者。世世所住珠宮具闕。與天人等事佛甚。至有子曰浮幢王。與娑竭羅宮殿頂門日兩出水。是故大海潮不失時。又能興廣大云注清涼雨。潤澤群匯。此菩薩龍也。龍潭其類是歟。方其事天皇則䐇如潛淵之珠。求道之切則有終日乾乾夕惕若厲之象。及其印可便有云霧滃然相從之意。至是則父子相與。生子如德山。振起曹溪正宗。奚翅宮殿頂門出水而已。其悲云愿海流通至今。雖菩薩龍亦當退舍。

澧州藥山惟儼禪師嗣法

華亭舡子德誠禪師

師見藥山發明后。自是絕類離倫。獨泛小舟于華亭吳江。晴煙朗月。浮波躍金。自得其樂。謂之船子和尚。謂同參道吾曰。他後有靈利座主指一人來。道吾后激勉京口和尚善會參禮師。師問曰。座主住什麼寺。會曰。似即不住。住即不似。師曰。不似又不似個什麼。會曰。不是目前法。師曰。何處學得來。會曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。又曰。垂絲千尺意在深潭。離鉤三寸。子何不道。會擬開口。師以橈劈皆打落水。急索曰道道。會擬語。師又打。會即大悟。

寶曇曰。夾山如

【現代漢語翻譯】現代漢語譯本：所以，真正的龍是可以親近和戲弄的。在高辛氏（帝嚳）時代，有豢龍氏（養龍的氏族）。然而，有真正的神靈掌管它們。在旱年，它們會降雨，但它們的痛苦是無窮無盡的，甚至會重新變化成凡物，如細小的粟米，被雷霆擊碎，無處可逃，這被稱為『乖角』，不是真正的龍。在佛陀住世時，有娑竭羅（Sāgara，海龍王）者，他世世代代居住的珠宮完備無缺，像天人一樣侍奉佛陀。甚至他的兒子名叫浮幢王。與娑竭羅的宮殿頂門，每日兩次出水。因此，大海的潮汐不會失去時節。又能興起廣大的云，降下清涼的雨，潤澤萬物。這是菩薩龍。龍潭（地名）的龍大概就是這一類吧。當他侍奉天皇（指統治者）時，就像潛藏在深淵中的珍珠一樣，不輕易顯露。當他懇切地尋求真理時，則有終日勤勉，夜晚警惕，如臨危境的景象。等到他得到印可（開悟）時，便有云霧涌起，紛紛相隨的意象。到了這個時候，父子相互扶持，生出的兒子就像德山（宣鑒禪師），振興曹溪（慧能）的正宗。哪裡僅僅是宮殿頂門出水而已！他的悲願如雲如海，流通至今。即使是菩薩龍，也應當退避三舍。

澧州藥山惟儼禪師（Yao-shan Wei-yen，禪師名）嗣法（繼承佛法）。

華亭舡子德誠禪師（Chuanzi De-cheng，禪師名）

禪師見到藥山（Yao-shan）的開示后，從此超凡脫俗。獨自在華亭吳江（地名）上泛著小舟，晴朗的煙霧，明亮的月光，浮動的波浪閃耀著金光，他自得其樂，被稱為船子和尚。他對同參道吾（Dao-wu，禪師名）說：『將來有聰明的座主（精通經論的僧人）指引一個人來。』道吾後來激勵京口和尚善會（Shan-hui，禪師名）參拜禪師。禪師問：『座主住在什麼寺廟？』善會說：『說像住，又不像住；說不住，又不像不住。』禪師說：『說不像住，又不像個什麼？』善會說：『不是目前法（指眼前的現象）。』禪師說：『從哪裡學來的？』善會說：『不是耳目所能達到的。』禪師說：『一句合頭的語，萬劫系驢橛（比喻執著於一句死話）。』又說：『垂絲千尺，意在深潭，離鉤三寸，你為什麼不說？』善會剛要開口，禪師用船槳劈頭蓋臉地打，把他打落水中，急切地索要答案說：『道！道！』善會剛要說話，禪師又打。善會當下大悟。

寶曇（Bao-tan，禪師名）說：夾山（地名）如...

【English Translation】 English version: Therefore, true dragons can be approached and played with. During the time of Gao Xin (Emperor Ku), there was the Huanlong clan (the clan that raised dragons). However, there were true deities who governed them. In years of drought, they would bring rain, but their suffering was endless. They would even transform back into ordinary things, like tiny millet grains, and be crushed by thunder, with nowhere to escape. This is called 'Guaijiao' (discordant horns), and they are not true dragons. During the Buddha's time, there was Sāgara (the Dragon King of the Sea), whose jeweled palace, where he resided for generations, was complete and flawless. He served the Buddha like the devas (gods). Even his son was named Fuchuang Wang (King Floating Banner). From the top gate of Sāgara's palace, water would flow out twice a day. Therefore, the tides of the great ocean never lost their timing. He could also raise vast clouds and pour down cool rain, nourishing all beings. This is a Bodhisattva dragon. The dragons of Longtan (Dragon Pool, a place name) are probably of this kind. When he serves the emperor (referring to the ruler), he is like a pearl hidden in a deep abyss, not easily revealed. When he earnestly seeks the truth, he has the appearance of being diligent all day and vigilant at night, as if facing danger. When he is endorsed (enlightened), there is an image of clouds rising and following each other. At this time, father and son support each other, and the son born is like Deshan (Xuanjian Chan Master), revitalizing the orthodox lineage of Caoxi (Huineng). It is not just a matter of water flowing out from the top gate of the palace! His vows of compassion, like clouds and the sea, continue to flow to this day. Even Bodhisattva dragons should retreat and give way.

Chan Master Yao-shan Wei-yen of Lizhou inherited the Dharma.

Chan Master Chuanzi De-cheng of Huating

After the Chan Master saw Yao-shan's enlightenment, he became extraordinary and detached from the world. He rowed alone in a small boat on the Wujiang River in Huating (place name). The clear mist, bright moonlight, and floating waves sparkled with gold. He found joy in himself and was called the Boatman Monk. He said to his fellow practitioner Dao-wu: 'In the future, there will be a clever lecturer (a monk proficient in scriptures and treatises) who will guide someone here.' Dao-wu later encouraged the Jingkou monk Shan-hui to visit the Chan Master. The Chan Master asked: 'What temple does the lecturer live in?' Shan-hui said: 'It seems like he lives there, but it's not like he lives there; it seems like he doesn't live there, but it's not like he doesn't live there.' The Chan Master said: 'If it's not like living there, then what is it not like?' Shan-hui said: 'It is not the present Dharma (referring to the phenomena before one's eyes).' The Chan Master said: 'Where did you learn that?' Shan-hui said: 'It is not what the ears and eyes can reach.' The Chan Master said: 'A single matching word is like a donkey tethered to a stake for countless eons (a metaphor for clinging to a dead phrase).' He also said: 'Dropping a line a thousand feet long, the intention is in the deep pool; three inches from the hook, why don't you say it?' As soon as Shan-hui was about to speak, the Chan Master struck him on the head with the oar, knocking him into the water, and urgently demanded an answer, saying: 'Speak! Speak!' As soon as Shan-hui was about to speak, the Chan Master struck him again. Shan-hui immediately had a great enlightenment.

Bao-tan said: Jiashan (place name) is like...

登龍門。舡子乃燒尾霹靂者也。嘗觀烏臼之勘玄紹。黃檗之接臨濟。皆用此機。船子空手為鉤。大法為餌。雖巨口細鱗有所不顧。蝦蟹何預吾事。惟其有父如藥山。有友如道吾。有子如夾山。舍舟而奔明月。復何憾焉。非吾友之力。則吾亦何所望哉。

鄂州百顏明哲禪師

師因洞山與密師伯到參。師問曰。阇梨近離什麼處。洞山曰。近離湖南。師曰。觀察使姓什麼。洞山曰。不得姓。師曰。名什麼。洞山曰。不得名。師曰。還治事也無。洞山曰。自有廊幕在。師曰。豈不出入。洞山便拂袖去。師明日入僧堂曰。昨日對。二阇梨一轉語不穩。今請二阇梨道。若道得。老僧開粥飯相伴過夏。速達速道。洞山曰。太尊貴生。師乃開粥飯共過一夏。

寶曇曰。洞山骨律至是益老且盛矣。夫為一代之法。必先父子兄弟而後及人。雖佛祖之道亦然。故有毫髮未忘則寢食俱廢。非一家之使如是。實天下後世之使然也。洞山視百顏季父耳。豈不出入。拂袖便出。若是德山臨濟。選甚季父。自許開粥飯相伴過夏。待商略傢俬。大尊貴生。

華亭舡子德誠禪師嗣法

澧州夾山善會禪師

師因住京口竹林寺上堂有僧問。如何是法身。師云。法身無相。問。如何是法眼。師云。法眼無瑕。道吾時客座下。

【現代漢語翻譯】現代漢語譯本： 登龍門 舡子（船子和尚，指德誠禪師）乃是燒尾（鯉魚躍龍門的故事，比喻得道）的霹靂（比喻手段迅猛）之人。我曾經觀察烏臼（人名）勘驗玄紹（人名），黃檗（黃檗希運禪師）接引臨濟（臨濟義玄禪師），都使用了這種機鋒。船子空手為鉤，以大法為餌，即使是巨口細鱗的魚也毫不顧忌，蝦蟹之類的小東西與我何干？只因爲他有父親如同藥山（藥山惟儼禪師），有朋友如同道吾（道吾圓智禪師），有兒子如同夾山（夾山善會禪師），捨棄船隻而奔向明月，又有什麼遺憾呢？如果不是我朋友的力量，我又有什麼期望呢？

鄂州百顏明哲禪師 禪師因為洞山（洞山良價禪師）與密師伯（人名）前來參訪，禪師問道：『阇梨（梵語，意為親教師）最近從什麼地方來？』洞山回答說：『最近從湖南來。』禪師問道：『觀察使（官名）姓什麼？』洞山回答說：『不得姓。』禪師問道：『叫什麼名字？』洞山回答說：『不得名。』禪師問道：『還處理政事嗎？』洞山回答說：『自有屬下官員在。』禪師問道：『難道不親自出入處理事務嗎？』洞山於是拂袖而去。禪師第二天進入僧堂說：『昨天對答，兩位阇梨有一句轉語不穩妥。現在請兩位阇梨再說一遍，如果說得對，老僧就開粥飯（提供齋飯）與你們一起過夏天。快說快說！』洞山說：『太尊貴了！』禪師於是開設粥飯，與他們一起過了一個夏天。

寶曇（人名）說：『洞山的骨氣和法則到這裡更加老練和興盛了。作為一代的法則，必須先從父子兄弟開始，然後才及於他人。即使是佛祖的道也是這樣。所以有絲毫未忘，就會寢食難安。不僅僅是一家的事情是這樣，實際上天下後世的事情也是這樣。』洞山把百顏看作是季父（叔父）罷了。『難道不親自出入處理事務嗎？』拂袖便走了。如果是德山（德山宣鑒禪師）臨濟，哪裡會選擇什麼季父？自己就答應開設粥飯一起過夏天，等待商量家事，真是太尊貴了！』

華亭舡子德誠禪師嗣法

澧州夾山善會禪師 禪師因為住在京口竹林寺上堂說法，有僧人問道：『如何是法身（佛的真身）？』禪師說：『法身無相。』僧人問道：『如何是法眼（洞察真理的智慧）？』禪師說：『法眼無瑕。』道吾（道吾圓智禪師）當時是座下的客人。

【English Translation】 English version: Ascending the Dragon Gate Boatman (Chuanzi De Cheng, referring to Zen Master De Cheng) is one who 'burns his tail' (a story of carp leaping over the Dragon Gate, a metaphor for attaining enlightenment) with thunderous swiftness (a metaphor for swift and decisive methods). I have observed Wu Jiu (person's name) examining Xuan Shao (person's name), and Huangbo (Zen Master Huangbo Xiyun) receiving Linji (Zen Master Linji Yixuan), all using this kind of critical moment. Boatman uses empty hands as a hook, and the great Dharma as bait, not even caring about those with large mouths and fine scales. What do shrimp and crabs have to do with me? Only because he has a father like Yaoshan (Zen Master Yaoshan Weiyan), a friend like Daowu (Zen Master Daowu Yuanzhi), and a son like Jiashan (Zen Master Jiashan Shanhui), abandoning the boat and running towards the bright moon, what regrets could there be? If it weren't for the strength of my friend, what could I hope for?

Zen Master Baiyan Mingzhe of Ezhou Because Dongshan (Zen Master Dongshan Liangjie) and Mi Shibo (person's name) came to visit, the Zen master asked: 'Where have you, Ajari (Sanskrit, meaning close teacher), come from recently?' Dongshan replied: 'Recently from Hunan.' The Zen master asked: 'What is the surname of the Inspector (official title)?' Dongshan replied: 'Cannot have a surname.' The Zen master asked: 'What is his name?' Dongshan replied: 'Cannot have a name.' The Zen master asked: 'Does he still handle affairs?' Dongshan replied: 'There are subordinates in the office.' The Zen master asked: 'Doesn't he personally go in and out to handle affairs?' Dongshan then flicked his sleeve and left. The Zen master entered the monks' hall the next day and said: 'Yesterday's answers, one turning phrase of the two Ajaris was not stable. Now I ask the two Ajaris to say it again. If you say it correctly, the old monk will open the congee and rice (provide vegetarian meals) and spend the summer with you. Speak quickly, speak quickly!' Dongshan said: 'Too honorable!' The Zen master then opened the congee and rice and spent a summer with them.

Bao Tan (person's name) said: 'Dongshan's integrity and principles have become more mature and flourishing here. As a law for a generation, it must start with father, son, and brothers before reaching others. Even the Buddha's way is like this. Therefore, if there is the slightest thing not forgotten, one will have trouble sleeping and eating. It is not just a family matter, but actually a matter for the world and future generations.' Dongshan regarded Baiyan as just a paternal uncle. 'Doesn't he personally go in and out to handle affairs?' He flicked his sleeve and left. If it were Deshan (Zen Master Deshan Xuanjian) or Linji, why would they choose any paternal uncle? They would have agreed to open the congee and rice to spend the summer together, waiting to discuss family matters. It's truly too honorable!'

Zen Master De Cheng of Huating, Successor to Boatman

Zen Master Shanhui of Jiashan in Lizhou Because the Zen master was residing at Zhulin Temple in Jingkou, he ascended the hall to preach. A monk asked: 'What is the Dharmakaya (the true body of the Buddha)?' The Zen master said: 'The Dharmakaya is without form.' The monk asked: 'What is the Dharma Eye (the wisdom to see through the truth)?' The Zen master said: 'The Dharma Eye is without flaw.' Daowu (Zen Master Daowu Yuanzhi) was a guest at the seat at that time.

聞語不覺失笑。師下座請吾茶湯問。某甲適來祗對這僧話。必有不是處。致令上座失笑。望不吝慈悲。吾云。和尚一等是出世。未有師在。師云。某甲甚處不是。望為說破。吾云。某甲終不說。可參華亭舡子和尚去。師云。此人如何。吾云。此人上無片瓦蓋頭。下無卓錐之地。若去宜易服。師乃散眾易服徑造華亭。誠見師來便問。大德住甚寺。師云。似則不住。住則不似。誠云。不似又不似個甚麼。師云。不是目前法。誠云。甚處學得來。師云。非耳目之所到。誠云。一句合頭語。萬劫系驢橛。又云。垂絲千尺。意在深潭。離鉤三寸。子何不道。師擬開口。誠拈橈子劈背打落水中。師才上舡。誠急索云道道。師擬開口。誠又打。師豁然大悟。乃點頭三下。誠云。竿頭絲線從君弄。不犯清波意自殊。師遂問。拋綸擲鉤師意如何。誠云。絲懸淥水浮定有無之意。師云。語帶玄而無路。舌頭談而不談。誠云。釣盡江波金鱗始遇。師乃掩耳。誠云。如是如是。直須藏身處沒軌跡。沒軌跡處莫藏身。住后。僧問。從上立祖意教意。和尚此間為什麼言無。師曰。三年不食飯。日前無饑人。曰。某甲為什麼不悟。師曰。只為悟。迷卻阇梨。偈曰。明明無悟法。悟法卻迷人。長舒兩腳睡。無偽亦無真。云居會下佛日來參。師問什麼處來

【現代漢語翻譯】現代漢語譯本：聽了這話，（我）忍不住失笑。禪師從座位上下來，請我喝茶，問道：『我剛才和那位僧人的對話，一定有什麼不對的地方，才讓上座您失笑，希望您不吝慈悲指點。』我說：『和尚您也是出世之人，還沒有老師吧。』禪師說：『我哪裡不對，希望您能說破。』我說：『我終究不會說，您可以去參訪華亭的舡子和尚（指舡子德誠禪師）。』禪師問：『這個人怎麼樣？』我說：『這個人頭上沒有一片瓦遮蓋，腳下沒有立錐之地，如果要去，最好換身衣服。』於是禪師就遣散了大眾，換了衣服，直接去拜訪華亭舡子和尚。舡子德誠禪師見到他來，就問：『大德（對僧人的尊稱）住在哪個寺廟？』禪師說：『說像又不像，說不像又不是那個不像。』舡子德誠禪師說：『不像又不像個什麼？』禪師說：『不是眼前的法。』舡子德誠禪師說：『從哪裡學來的？』禪師說：『不是耳目所能到達的地方。』舡子德誠禪師說：『一句契合的話，萬劫也像系驢的木樁一樣。』又說：『垂下千尺絲線，意在深潭，魚鉤離開魚嘴三寸，你為什麼不說？』禪師剛要開口，舡子德誠禪師就拿起船槳，劈頭蓋臉地把他打落水中。禪師剛爬上船，舡子德誠禪師急忙催促說：『說！說！』禪師剛要開口，舡子德誠禪師又打。禪師豁然大悟，於是點了三下頭。舡子德誠禪師說：『竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』禪師於是問：『拋出釣竿，投下魚鉤，禪師您的意思如何？』舡子德誠禪師說：『絲線懸在碧綠的水中，浮動著有和無的意境。』禪師說：『話裡帶著玄機，卻沒有路可尋，舌頭在談論，卻又什麼都沒談。』舡子德誠禪師說：『釣盡江河之水，才能遇到金色的魚。』禪師於是摀住耳朵。舡子德誠禪師說：『是這樣，是這樣。必須在藏身的地方沒有軌跡，沒有軌跡的地方不要藏身。』（禪師）住下來之後，有僧人問：『從上以來，祖師立教的意旨，和尚您這裡為什麼說沒有？』禪師說：『三年不吃飯，太陽底下沒有飢餓的人。』僧人說：『我為什麼不明白？』禪師說：『正因為想明白，才迷惑了你。』禪師作偈說：『明明沒有開悟的法，執著于悟法反而迷惑人。舒展開雙腿安睡，沒有虛偽也沒有真實。』云居山的佛日禪師來參拜，禪師問：『從哪裡來？』

【English Translation】 English version: Hearing this, (I) couldn't help but laugh. The Zen master came down from his seat, invited me for tea, and asked: 'There must have been something wrong with my conversation with that monk just now, which made you laugh, Venerable. I hope you will be kind enough to point it out.' I said: 'Venerable, you are also a person who has transcended the world, and you don't have a teacher yet, do you?' The Zen master said: 'Where am I wrong? I hope you can tell me.' I said: 'I will not say it after all. You can go and visit Boatman Monk of Huating (referring to Zen Master Chuánzi Déchéng).' The Zen master asked: 'What kind of person is this?' I said: 'This person has no tile to cover his head, and no place to stand. If you want to go, it is best to change your clothes.' So the Zen master dismissed the assembly, changed his clothes, and went directly to visit Boatman Monk of Huating. When Zen Master Chuánzi Déchéng saw him coming, he asked: 'Where does the Great Virtue (a respectful term for monks) live?' The Zen master said: 'It's like it, but not like it; it's not like it, but it's not that unlike.' Zen Master Chuánzi Déchéng said: 'If it's not like it, what is it not like?' The Zen master said: 'It's not the Dharma before my eyes.' Zen Master Chuánzi Déchéng said: 'Where did you learn it from?' The Zen master said: 'It's not a place that ears and eyes can reach.' Zen Master Chuánzi Déchéng said: 'A word that fits, is like a stake tying a donkey for countless eons.' He also said: 'Dropping a thousand-foot line, the intention is in the deep pool; the hook is three inches away from the fish's mouth, why don't you say it?' As soon as the Zen master was about to speak, Zen Master Chuánzi Déchéng picked up the oar and knocked him into the water. As soon as the Zen master climbed onto the boat, Zen Master Chuánzi Déchéng hurriedly urged: 'Speak! Speak!' As soon as the Zen master was about to speak, Zen Master Chuánzi Déchéng hit him again. The Zen master suddenly realized, and then nodded three times. Zen Master Chuánzi Déchéng said: 'You can play with the silk thread on the pole as you like, without touching the clear waves, the artistic conception is naturally different.' The Zen master then asked: 'Casting the fishing rod and throwing the hook, what is your intention, Zen master?' Zen Master Chuánzi Déchéng said: 'The silk thread hangs in the green water, floating with the artistic conception of existence and non-existence.' The Zen master said: 'The words carry mystery, but there is no way to find it; the tongue is talking, but nothing is said.' Zen Master Chuánzi Déchéng said: 'Only by fishing out all the water in the river can you meet the golden fish.' The Zen master then covered his ears. Zen Master Chuánzi Déchéng said: 'It is so, it is so. You must have no trace in the place where you hide, and do not hide in the place where there is no trace.' After (the Zen master) settled down, a monk asked: 'From the beginning, what is the intention of the Patriarchs establishing the teachings? Why do you say there is nothing here, Venerable?' The Zen master said: 'If you don't eat for three years, there is no hungry person under the sun.' The monk said: 'Why don't I understand?' The Zen master said: 'Precisely because you want to understand, you are confused.' The Zen master composed a verse saying: 'Clearly there is no Dharma to be enlightened, clinging to the Dharma of enlightenment confuses people. Stretching out both legs to sleep peacefully, there is neither falsehood nor truth.' Zen Master Fó Rì of Yúnjū Mountain came to visit, and the Zen master asked: 'Where did you come from?'

。佛日曰。云居來。師曰。即今在什處。佛日曰。在夾山頂上。師曰。老僧行年在坎。五鬼臨身。佛日上階禮拜。師問。阇梨與什麼人同行。佛日曰。木上座。師曰。何不來相看。佛日曰。和尚看他有分。師曰。在什麼處。佛日曰。在堂中。師相共下堂中。佛日乃取拄杖擲師前。師曰。莫從天臺得來否。佛日曰。非五嶽之所生。師曰。莫從須彌山得來否。佛日曰。月宮亦不逢。師曰。恁么即從人得也。佛日曰。自己尚是冤家。從人得堪作什麼。師曰。冷灰里有粒豆爆。喚維那來明𠧧下安排著。一日問。如何是道。師曰。太陽溢目。萬里不掛片云。曰。如何得會。師曰。清清之水。游魚自迷。樂普來參曰。自遠趍風。請師一接。師曰。目前無阇梨。此間無老僧。樂普曰。錯也。師曰。住住阇梨。且莫草草匆匆。溪山有異。云月是同。阇梨坐卻天下人舌頭即不無。爭教無舌人解語。樂普茫然無對。師便打。遂服膺數歲。僧問。如何是本。師曰。飲水不迷源。問。古人布發掩泥當爲何事。師曰。九烏射盡。一翳猶存。一箭墮地。天下不黑。問。祖意教意同別。曰。風吹荷業滿池青。十里行人較一程。西川首座遊方至白馬。舉華嚴教語問曰。一塵含法界無邊時如何。白馬曰。如鳥二翼。如車二輪。首座曰。將謂禪門別有奇特事

【現代漢語翻譯】佛日（人名）說：『云居（地名）來了。』師父說：『現在在哪裡？』佛日說：『在夾山（地名）頂上。』師父說：『老僧我年紀大了，正逢命運不順，五鬼纏身。』佛日走上臺階禮拜。師父問：『你和什麼人一起同行？』佛日說：『木上座（人名）。』師父說：『為什麼不一起來看看我？』佛日說：『和尚您看他自有緣分。』師父說：『他在什麼地方？』佛日說：『在堂中。』師父和他一起下到堂中。佛日於是拿起拄杖扔到師父面前。師父說：『莫非是從天臺山（地名）得來的？』佛日說：『不是五嶽（山名）所生。』師父說：『莫非是從須彌山（山名）得來的？』佛日說：『月宮裡也未曾見過。』師父說：『這麼說就是從人那裡得來的了。』佛日說：『自己尚且是冤家，從人那裡得來又能做什麼？』師父說：『冷灰里還有豆子爆開。』叫維那（寺院職務）來，詳細記錄下來安排好。一天，師父問：『什麼是道？』師父說：『太陽光芒四射，萬里無雲。』（僧人）問：『如何才能領會？』師父說：『清澈的水中，游魚自會迷失方向。』樂普（人名）前來參拜說：『從遠方趕來，請師父接引。』師父說：『眼前沒有你這個人，這裡也沒有我這個老僧。』樂普說：『錯了。』師父說：『住口，你且慢草率行事。溪山景色不同，云月卻是一樣的。你堵住天下人的嘴巴不是難事，但要教不會說話的人說話又該怎麼辦呢？』樂普茫然無對。師父便打了他，於是樂普心悅誠服地跟隨了數年。有僧人問：『什麼是根本？』師父說：『飲水不忘源頭。』（僧人）問：『古人鋪頭髮掩蓋泥土，是爲了什麼事？』師父說：『即使射盡了九個太陽，還有一片陰影存在。一支箭落地，天下也不會因此而黑暗。』（僧人）問：『祖師的意旨和教義相同還是不同？』（師父）說：『風吹荷葉，池塘一片青綠，十里路程，行人各自不同。』西川（地名）的首座（寺院職務）遊方來到白馬寺（寺名），舉《華嚴經》（佛教經典）的教義問道：『一塵中包含整個法界，無邊無際，這是什麼意思？』白馬（寺名）的僧人說：『如同鳥的兩隻翅膀，如同車的兩個輪子。』首座說：『我本以為禪門另有奇特之處。』

【English Translation】 Fori (person's name) said, 'Yunjü (place name) has arrived.' The master said, 'Where is he now?' Fori said, 'On the top of Jia Mountain (place name).' The master said, 'This old monk is old and in an unlucky year, beset by five ghosts.' Fori went up the steps and bowed. The master asked, 'Who did you travel with?' Fori said, 'Senior Mu (person's name).' The master said, 'Why didn't he come to see me?' Fori said, 'The abbot has his own affinity with him.' The master said, 'Where is he?' Fori said, 'In the hall.' The master went down to the hall with him. Fori then picked up his staff and threw it in front of the master. The master said, 'Did you get it from Mount Tiantai (place name)?' Fori said, 'It was not born of the Five Peaks (mountain names).' The master said, 'Did you get it from Mount Sumeru (mountain name)?' Fori said, 'I have not seen it in the moon palace either.' The master said, 'So you got it from someone.' Fori said, 'I am already my own enemy, what can I do with something I got from someone else?' The master said, 'There are still beans popping in the cold ashes.' Call the director (monastery position) to record it in detail and arrange it. One day, the master asked, 'What is the Dao?' The master said, 'The sun shines brightly, without a cloud in ten thousand miles.' (A monk) asked, 'How can one understand it?' The master said, 'In clear water, fish will lose their way.' Lèpǔ (person's name) came to pay respects and said, 'I have come from afar, please guide me.' The master said, 'There is no you here, and there is no old monk here.' Lèpǔ said, 'That's wrong.' The master said, 'Stop, don't be hasty. The scenery of the streams and mountains is different, but the clouds and moon are the same. It is not difficult for you to silence the people of the world, but how can you teach those who cannot speak to speak?' Lèpǔ was at a loss for words. The master hit him, and Lèpǔ followed him sincerely for several years. A monk asked, 'What is the root?' The master said, 'When drinking water, don't forget the source.' (A monk) asked, 'Why did the ancients spread their hair to cover the mud?' The master said, 'Even if all nine suns are shot down, there is still a shadow. If an arrow falls to the ground, the world will not be dark because of it.' (A monk) asked, 'Are the intentions of the patriarchs and the teachings the same or different?' (The master) said, 'The wind blows the lotus leaves, and the pond is green, the ten-mile journey, each traveler is different.' The chief seat (monastery position) of Xichuan (place name) traveled to Baima Temple (temple name) and asked, citing the teachings of the Avatamsaka Sutra (Buddhist scripture): 'What does it mean that a single dust contains the entire Dharma realm, boundless and infinite?' The monk of Baima (temple name) said, 'Like the two wings of a bird, like the two wheels of a car.' The chief seat said, 'I thought there was something unique in the Zen school.'

。元來不出教乘。乃回本所。尋向。師之化。遣小師持前語到問。師曰。雕砂無鏤玉之談。語草乖道人之思。小師回舉似。首座曰。將謂禪門與教意不殊。元來有奇特之事。問。如何是夾山境。師曰。猿抱子歸青嶂里。鳥含花落碧巖前。再辟玄樞迨於一紀。

寶曇曰。目前無法。意在目前。不是目前法。非耳目之所到。在京口時遭道吾所嗤點。是此語也。至華亭日為船子所詬病。是此語也。據夾山頂槌拂方來。是此語也。一語曾不易而始終成敗隨之。是知迷悟在人而不在法也。觀其兩橈下徹去。自與其師無頃刻之會。何其邁往超群之氣酷似於師。大略示人如大別之源。初若一觴可盡。其出不尋丈。則波濤起伏便有吞天蹴日之勢。太陽溢目。此人人咸被其光者。夾山境話。惟法眼獨見其人。其人難知。其法亦難知也。太陽溢目。萬里啟沃。佛日挽回樂普。皆用此手。可不畏歟。

前朗州德山宣鑒禪師嗣法

鄂州巖頭全奯禪師

師與雪峰欽山三人為友。自餘杭大慈迤邐至臨濟。而濟順世。首謁仰山。才入門提起坐具曰和尚。仰山取拂子擬舉之。師曰。不妨好手。后參德山。執坐具上法堂瞻視。德山曰。作么。師咄之。德山曰。老僧過在什麼處。師曰。兩重公案。乃下參堂。德山曰。這個阿師稍似

【現代漢語翻譯】現代漢語譯本：原本（元來）並沒有超出教義的範圍，而是迴歸到它本來的地方（本所），去尋找（尋向）夾山善會禪師的教化。有人派遣小沙彌拿著之前的話去問夾山。夾山說：『在沙子上雕刻不出玉石的精美，用草書表達不出修行人的思想。』小沙彌回來把這些話告訴了首座，首座說：『我以為禪宗和教義沒有什麼不同，原來還有這樣奇特的事情。』問：『什麼是夾山的境界？』夾山說：『猿猴抱著幼崽回到青翠的山峰里，鳥兒銜著花朵落在碧綠的巖石前。』重新開啟玄妙的關鍵，經歷了十二年。

寶曇說：『眼前沒有法，意念卻在眼前。不是眼前的法，也不是耳目所能達到的。』（夾山）在京口的時候被道吾批評，說的就是這句話。到華亭的時候被船子責罵，說的也是這句話。佔據夾山頂，拿起拂塵說法，說的也是這句話。一句話一旦說出就不會改變，而最終的成敗都取決於它。由此可知，迷惑或覺悟在於人，而不在於法。觀察他劃槳前進的樣子，自然與他的老師沒有片刻的隔閡。他那勇往直前、超越眾人的氣概，非常像他的老師。他大概是像大別山的水源一樣來開示人們，開始的時候好像一觴酒就可以喝完，一旦流出幾丈遠，就會波濤起伏，有吞天踏日的聲勢。太陽的光芒照耀著，這是每個人都能感受到的。夾山的境界，只有法眼文益禪師才能真正理解他這個人。這個人難以理解，他的法也很難理解。太陽的光芒照耀著，萬里大地都被開啟和啓發。佛日挽回樂普，都是用的這種手段，能不讓人敬畏嗎？

前朗州德山宣鑒禪師繼承了他的法脈。

鄂州巖頭全奯禪師

巖頭禪師與雪峰義存禪師、欽山文邃禪師三人是朋友。從餘杭大慈寺一路走到臨濟寺，而臨濟義玄禪師已經圓寂。巖頭禪師首先拜訪仰山慧寂禪師，剛入門就拿起坐具說：『和尚。』仰山禪師拿起拂塵想要舉起，巖頭禪師說：『不妨，真是好身手。』後來參訪德山宣鑒禪師，拿著坐具走上法堂觀看。德山禪師說：『作什麼？』巖頭禪師呵斥他。德山禪師說：『老僧哪裡有過錯？』巖頭禪師說：『兩重公案。』於是走下法堂。德山禪師說：『這個阿師稍微有點像樣。』

【English Translation】 English version: Originally (元來, yuánlái) it did not go beyond the teachings (教乘, jiàoshèng), but returned to its original place (本所, běnsuǒ), seeking (尋向, xúnxiàng) the transformation of Zen Master Jiashan Shanhui (夾山善會, Jiāshān Shànhuì). Someone sent a young novice to ask Jiashan with the previous words. Jiashan said, 'Carving sand cannot produce the beauty of carved jade; expressing thoughts in cursive script goes against the thinking of a Daoist.' The young novice returned and told the head monk, who said, 'I thought Chan (禪, Chán) and the teachings were not different, but it turns out there are such peculiar things.' Asked, 'What is the realm of Jiashan?' Jiashan said, 'Monkeys carry their cubs back to the green peaks; birds carry flowers and drop them in front of the green rocks.' Reopening the mysterious key took twelve years.

Baotan (寶曇, Bǎotán) said, 'There is no Dharma (法, Fǎ) before the eyes, but the intention is before the eyes. It is not the Dharma before the eyes, nor can it be reached by the ears and eyes.' When (Jiashan) was in Jingkou, he was criticized by Daowu, which is what this sentence refers to. When he arrived in Huating, he was scolded by Boatman, which is what this sentence refers to. Occupying the top of Jiashan and speaking Dharma with a whisk, this is what this sentence refers to. Once a word is spoken, it will not change, and the final success or failure depends on it. From this, it can be known that delusion or enlightenment lies in people, not in the Dharma. Observing his appearance of rowing forward, naturally there is no moment of separation from his teacher. His spirit of advancing bravely and surpassing the crowd is very similar to his teacher. He probably enlightens people like the source of Dabie Mountain. At first, it seems that a cup of wine can be drunk, but once it flows out a few feet, there will be waves and the momentum of swallowing the sky and stepping on the sun. The light of the sun shines, which everyone can feel. Only Zen Master Fayan Wenyi (法眼文益, Fǎyǎn Wényì) truly understands this person in the realm of Jiashan. This person is difficult to understand, and his Dharma is also difficult to understand. The light of the sun shines, and thousands of miles of land are opened and enlightened. Buddha Sun (佛日, Fórì) rescued Lepu, all using this method, how can it not be awe-inspiring?'

Former Zen Master Deshan Xuanjian (德山宣鑒, Déshān Xuānjiàn) of Langzhou inherited his Dharma lineage.

Zen Master Yantou Quanhuo (巖頭全奯, Yántóu Quánhuò) of Ezhou

Zen Master Yantou and Zen Master Xuefeng Yicun (雪峰義存, Xuěfēng Yìcún) and Zen Master Qinshan Wensui (欽山文邃, Qīnshān Wénsùi) were friends. They went from Daci Temple in Yuhang all the way to Linji Temple, but Zen Master Linji Yixuan (臨濟義玄, Línjì Yìxuán) had already passed away. Zen Master Yantou first visited Zen Master Yangshan Huiji (仰山慧寂, Yǎngshān Huìjì). As soon as he entered the door, he picked up his sitting cloth and said, 'Heshang (和尚, Héshang).' Zen Master Yangshan picked up the whisk and wanted to raise it. Zen Master Yantou said, 'It doesn't matter, really good skill.' Later, he visited Zen Master Deshan Xuanjian, took the sitting cloth and went to the Dharma hall to watch. Zen Master Deshan said, 'What are you doing?' Zen Master Yantou scolded him. Zen Master Deshan said, 'Where did the old monk go wrong?' Zen Master Yantou said, 'Two layers of public cases.' So he went down to the Dharma hall. Zen Master Deshan said, 'This master is a bit like it.'

個行腳人。至來日上問訊。德山曰。阇梨是昨日新到否。曰。是。德山曰。什麼處學得這虛頭來。師曰。全奯終不自謾。德山曰。他后不得辜負老僧。一日參。師入方丈側身問曰。是聖是凡。德山便喝。師禮拜。有人舉似洞山。洞山曰。若不是奯上座。大難承當。師聞乃曰。洞山老人不識好惡。錯下名言。我當時一手抬。一手搦。雪峰在德山作飯頭。一日飯遲。德山擎缽下法堂。雪峰乃曰。鐘未鳴鼓未響。老和尚托缽向什麼處去。德山卻歸方丈。師在堂中聞得。拊掌曰。大小德山未會末後句。德山聞。舉令待者喚師上問。你不肯老僧那。師密啟其意。德山來日上堂。說話異於每常。師到僧堂前。撫掌大笑云。且喜堂頭老漢會末後句。他後天下人不奈何。雖然如是。只得三年活。后三年果化。一日與雪峰欽山三人聚話。雪峰驀指一碗水。欽山曰。水清魚現。雪峰曰。水清魚不現。師踢倒水碗而去。自此還嗣洞山。存奯俱嗣德山。師與雪峰同辭德山。德山問。什麼處去。師曰。暫別和尚下山去。德山曰。子他後作么生。師曰。不忘此。曰。憑何有此說。師曰。豈不聞智慧過師方傳師教。其或智慧齊等。他后恐減師半德。師曰。如是如是。當善護持。師與雪峰俱禮退。存居閩之象骨。師庵于洞庭臥龍山。僧問。無師還有出身

【現代漢語翻譯】現代漢語譯本：一位雲遊僧人，第二天早上前去拜見德山（Deshan，人名）。德山問道：『阇梨（Ajari，梵語，意為導師）是昨天新來的嗎？』答：『是的。』德山說：『從什麼地方學來這些虛假的做作？』師說：『全奯（Quanhui，人名，即該雲遊僧人）終究不會自欺欺人。』德山說：『以後不要辜負老僧。』一天，該僧人前去參拜，進入方丈室，側身問道：『是聖是凡？』德山便喝斥。該僧人禮拜。有人將此事告訴洞山（Dongshan，人名）。洞山說：『如果不是奯上座（Huo shangzuo，對僧人的尊稱），很難承擔。』該僧人聽后說：『洞山老人不識好壞，錯誤地下了定論。我當時一手抬起，一手按住。』雪峰（Xuefeng，人名）在德山處做飯頭。一天，飯遲了，德山拿著缽下法堂。雪峰便說：『鐘未鳴，鼓未響，老和尚托缽要去哪裡？』德山便回到方丈室。該僧人在僧堂中聽到，拍手說：『大小德山未曾領會末後一句。』德山聽到，叫侍者喚該僧人前去詢問：『你不認可老僧嗎？』該僧人私下啟示了他的意思。德山第二天上堂，說話不同於往常。該僧人到僧堂前，撫掌大笑說：『可喜的是堂頭老漢領會了末後一句。以後天下人奈何不了他。雖然如此，也只能活三年。』後來三年後果然圓寂。一天，與雪峰、欽山（Qinshan，人名）三人聚在一起談話。雪峰忽然指著一碗水，欽山說：『水清則魚現。』雪峰說：『水清則魚不現。』該僧人踢倒水碗便離開了。從此以後，還繼承了洞山的禪法，存奯（Cunhui，人名）一同繼承了德山的禪法。該僧人與雪峰一同向德山告辭。德山問：『去哪裡？』該僧人說：『暫時告別和尚下山去。』德山說：『你以後會怎麼樣？』該僧人說：『不會忘記這裡。』德山說：『憑什麼有此說法？』該僧人說：『豈不聞智慧超過老師才能傳授老師的教誨，如果智慧相等，以後恐怕會減少老師一半的德行。』德山說：『是這樣，是這樣，應當好好守護保持。』該僧人與雪峰一同行禮退下。存奯住在閩地的象骨山，該僧人在洞庭湖的臥龍山建庵。有僧人問：『沒有老師還有出身嗎？』

【English Translation】 English version: A traveling monk went to pay respects to Deshan (Deshan, a person's name) the next morning. Deshan asked, 'Ajari (Ajari, Sanskrit, meaning teacher), are you newly arrived yesterday?' Answer: 'Yes.' Deshan said, 'Where did you learn these false pretenses?' The monk said, 'Quanhui (Quanhui, a person's name, referring to the traveling monk) will never deceive himself.' Deshan said, 'Don't let down the old monk in the future.' One day, the monk went to pay homage, entered the abbot's room, and asked sideways, 'Is it a sage or a mortal?' Deshan then shouted. The monk bowed. Someone told Dongshan (Dongshan, a person's name) about this. Dongshan said, 'If it weren't for Huo shangzuo (Huo shangzuo, an honorific title for monks), it would be difficult to bear.' The monk said after hearing this: 'Old man Dongshan doesn't know good from bad and made a wrong conclusion. I lifted one hand and held the other down at that time.' Xuefeng (Xuefeng, a person's name) was a cook at Deshan's place. One day, the meal was late, and Deshan took the bowl down to the Dharma hall. Xuefeng then said, 'The bell hasn't rung, and the drum hasn't sounded. Where is the old monk going with the bowl?' Deshan then returned to the abbot's room. The monk heard this in the monks' hall, clapped his hands, and said, 'Big and small Deshan have not understood the last sentence.' Deshan heard this and asked the attendant to call the monk to ask, 'Don't you recognize the old monk?' The monk privately revealed his meaning. Deshan went to the hall the next day and spoke differently than usual. The monk went to the monks' hall, clapped his hands and laughed, saying, 'It is gratifying that the old man in the hall has understood the last sentence. People in the world will not be able to do anything to him in the future. Even so, he can only live for three years.' Later, he indeed passed away three years later. One day, he, Xuefeng, and Qinshan (Qinshan, a person's name) gathered together to talk. Xuefeng suddenly pointed to a bowl of water, and Qinshan said, 'When the water is clear, the fish appear.' Xuefeng said, 'When the water is clear, the fish do not appear.' The monk kicked over the bowl of water and left. From then on, he also inherited Dongshan's Chan teachings, and Cunhui (Cunhui, a person's name) also inherited Deshan's Chan teachings. The monk and Xuefeng bid farewell to Deshan together. Deshan asked, 'Where are you going?' The monk said, 'I'm temporarily saying goodbye to the monk and going down the mountain.' Deshan said, 'What will you do in the future?' The monk said, 'I will not forget this place.' Deshan said, 'What makes you say that?' The monk said, 'Haven't you heard that only when wisdom surpasses the teacher can the teacher's teachings be passed on? If wisdom is equal, I am afraid that it will reduce half of the teacher's virtue in the future.' Deshan said, 'That's right, that's right, you should take good care of it.' The monk and Xuefeng bowed and retreated together. Cunhui lived in Xianggu Mountain in Min, and the monk built a hermitage on Wolong Mountain in Dongting Lake. A monk asked, 'Is there still an origin without a teacher?'

處也無。師曰。聲前古毳爛。問。堂堂來時如何。師曰。刺破眼。問。如何是祖師意。師曰。移取廬山來。向汝道。師一日上堂謂徒曰。吾嘗究涅槃經七八年。睹三段義。似衲僧說話。又曰休休。時有僧禮拜請師舉。師曰。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂門。此是第一段義。又曰。吾教意如摩醯首羅。擘開面門豎亞一隻眼。此是第二段義。又曰。吾教意如涂毒鼓擊一聲。遠近聞者皆喪。亦云俱死。此是第三段義。時小嚴上座問。如何是涂毒鼓。師以兩手按膝亞身曰。韓信臨朝底。僧問。浩浩塵中如何辨主。師曰。銅沙囉哩滿盛油。問。古帆未掛時如何。師曰。後園驢吃草。自此而後。或問佛問法問道問禪者。師皆作噓聲。謂眾曰。老漢去時大吼一聲了去。光啟之後。中原盜起。果驗此也。

寶曇曰。巖頭悟處當見於書。此獨不書。宜其遂謂此老生而知之者。是未燭斯理也。善知識之心固已出生死陰界。而善知識之身猶在生死陰界中。一出頭來便須開悟。蓋一墮陰界則生死之塵污人。如潢流濁泥不容不澡雪也。雖釋迦老子在兜率天。迨亦不免正覺山前㘞地一交。此吾所謂一交。即彼所謂生而知之者。唯佛法至德嶠則已如盛

【現代漢語翻譯】現代漢語譯本：無處可處。師父說：『在聲音出現之前，古老的毛毯就已經腐爛了。』有人問：『堂堂正正來的時候是什麼樣子？』師父說：『刺破你的眼睛。』有人問：『什麼是祖師的意圖？』師父說：『把廬山移過來，告訴你。』師父有一天上堂對弟子們說：『我曾經研究《涅槃經》七八年，看到了三段意義，就像衲僧說話一樣。』又說：『休休。』當時有僧人禮拜，請師父舉例說明。師父說：『我的教義就像伊字的三點。第一點向東方點下去，點開諸位菩薩的眼睛。第二點向西方點下去，點諸位菩薩的命根。第三點向上方點下去，點諸位菩薩的頂門。』這是第一段意義。又說：『我的教義就像摩醯首羅（Mahesvara，大自在天），劈開面門豎起一隻眼睛。』這是第二段意義。又說：『我的教義就像涂毒鼓，敲擊一聲，遠近聽到的人都喪命，也可以說是都死了。』這是第三段意義。當時小嚴上座問：『什麼是涂毒鼓？』師父用兩手按著膝蓋，彎著身子說：『韓信臨朝的時候就是。』有僧人問：『在浩浩塵世中如何辨別主人？』師父說：『銅沙羅（銅製的容器）里盛滿了油。』有人問：『古老的帆沒有掛起來的時候是什麼樣子？』師父說：『後園的驢在吃草。』從此以後，有人問佛、問法、問道、問禪，師父都發出噓聲。對大家說：『老漢我走的時候要大吼一聲再走。』光啟（Guangqi，年號）之後，中原發生盜亂，果然應驗了這句話。

寶曇（Baotan，人名）說：巖頭（Yantou，人名）開悟的地方應該在書里能看到。這裡唯獨沒有寫，適宜于就說這位老人家是生來就知道的，這是沒有洞察這個道理啊。善知識（Kalyanamitra，指 духовный наставник）的心本來就已經脫離了生死陰界，但是善知識的身子還在生死陰界中。一出頭來就必須要開悟。因為一旦墮入陰界，生死的塵埃就會污染人，就像渾濁的泥水一樣，不能不洗滌乾淨。即使是釋迦老子（釋迦牟尼佛）在兜率天（Tusita Heaven），也免不了在正覺山前跌倒一次。我所說的一次跌倒，就是他們所說的生而知之。只有佛法到達至德嶠（Zhijiao，人名）那裡，才像是盛滿了東西一樣。

【English Translation】 English version: Nowhere to abide.' The Master said, 'Before sound, the ancient felt is already rotten.' Someone asked, 'What is it like when coming in a dignified manner?' The Master said, 'Pierce your eyes.' Someone asked, 'What is the intention of the Patriarch?' The Master said, 'Move Mount Lu (Lushan) here and tell you.' One day, the Master ascended the hall and said to his disciples, 'I once studied the Nirvana Sutra for seven or eight years and saw three meanings, like a monk speaking.' He also said, 'Stop, stop.' At that time, a monk bowed and asked the Master to give an example. The Master said, 'My teaching is like the three dots of the 'I' character. The first dot goes down to the east, opening the eyes of all Bodhisattvas. The second dot goes down to the west, touching the life roots of all Bodhisattvas. The third dot goes down to the top, touching the crowns of all Bodhisattvas.' This is the first meaning. He also said, 'My teaching is like Mahesvara (Mahesvara, the Great Lord), splitting open his face and raising one eye.' This is the second meaning. He also said, 'My teaching is like a drum coated with poison; one strike and all who hear it near and far will die, or it can be said that all will die.' This is the third meaning. At that time, Junior Yan (Xiaoyan) asked, 'What is the drum coated with poison?' The Master pressed his knees with both hands and leaned forward, saying, 'It's like Han Xin (Han Xin) at court.' A monk asked, 'How to distinguish the master in the vast dust?' The Master said, 'A copper saluo (copper container) filled with oil.' Someone asked, 'What is it like when the ancient sail is not hoisted?' The Master said, 'The donkey in the back garden is eating grass.' From then on, whenever someone asked about the Buddha, the Dharma, the Way, or Zen, the Master would make a hissing sound. He said to the assembly, 'When this old man leaves, he will roar loudly before leaving.' After the Guangqi (Guangqi, reign title) era, rebellions arose in the Central Plains, and this saying was indeed verified.

Baotan (Baotan, personal name) said: 'The enlightenment of Yantou (Yantou, personal name) should be seen in the books. Only this is not written, so it is appropriate to say that this old man was born knowing it, which is not understanding this principle. The mind of a Kalyanamitra (Kalyanamitra, spiritual friend) has already escaped the realm of birth and death, but the body of a Kalyanamitra is still in the realm of birth and death. As soon as one emerges, one must be enlightened. Because once one falls into the realm of darkness, the dust of birth and death will pollute people, like turbid mud that must be washed away. Even Shakyamuni Buddha (釋迦牟尼佛) in the Tusita Heaven (Tusita Heaven) cannot avoid falling once before the Mountain of Perfect Enlightenment. What I call a fall is what they call being born knowing. Only when the Buddha-dharma reaches Zhijiao (Zhijiao, personal name) is it like being full.'

夏雷電鼓行矣。至是乃擊蛟破柱益見其威。不擇其父師。遇驚則驚。遇震則震。如不肯德山洞山之類是也。或疑密啟其意與良久處。謂天亦有私邪。余曰不然。密啟如雷。良久如電。自是昧者之過。豈天咎哉。聲前古毳爛。與塵中如何辨主。及古帆未掛時三轉語。涅槃經三段義。此皆霹靂手也。最後大統綱宗中事一百五拾余句。九百六十餘字。字字句句皆能淪浹學者骨髓。此書脫略不收。余固取而足之。庶幾獲見萬一之大全也。

福州雪峰義存禪師

師九上洞山三到投子。後於鰲山店上成道。感通間登象骨峰。上堂舉拂子曰。這個為中下人。僧問。上上人來如何。師舉拂子。僧曰。這個為中下。師打之。問。國師三喚侍者意如何。師便起入方丈。師因普請往莊中。路逢獼猴。師曰。這畜生一個。背一面古鏡。摘山僧稻禾。僧曰。曠劫無名為什麼立為古鏡。師曰。瑕生也。僧曰。為什麼死急話頭也不識。師曰。老僧罪過。師問長慶棱。古人道前三三后三三。意作么生。棱便出去。一日問曰。從上諸聖傳受一路諸垂指示。雪峰默然。棱禮拜而退。雪峰莞爾而笑。異日謂棱曰。我尋常向師僧道。南山有一條鱉鼻蛇。汝諸人切須好看。棱曰。今日堂中大有人喪身失命。師然之。棱又上方丈參師。師曰。是什麼。棱

【現代漢語翻譯】現代漢語譯本：夏雷電鼓已經敲響。到了這個時候，擊打蛟龍，摧毀柱子，更加顯現出它的威猛。它不選擇對象，無論是父親還是老師。遇到驚嚇就驚嚇，遇到震動就震動。就像不肯接受德山、洞山之流一樣。有人懷疑，是不是秘密地向它啟示了意圖，或者長期和它相處，認為天道也有偏私。我說不是這樣。秘密啟示就像雷聲，長期相處就像閃電。這都是愚昧者的過錯，怎麼能怪罪天道呢？（它）在聲音之前就已經腐爛了。（如果）和塵世中的事物相比，如何分辨出誰是主人？以及古帆還沒有掛起時的『三轉語』，《涅槃經》中的『三段義』，這些都是霹靂手段啊。最後，《大統綱宗》中的一百五十多句，九百六十多個字，字字句句都能滲透到學者的骨髓里。這本書遺漏了沒有收錄，我特意把它補足，希望能看到萬分之一的完整面貌。

福州雪峰義存禪師（Xuefeng Yicun）：

禪師曾九次前往洞山，三次前往投子。後來在鰲山店上開悟。感通年間登上象骨峰。上堂時舉起拂塵說：『這個是為中下人準備的。』有僧人問：『上上人來又如何呢？』禪師舉起拂塵。僧人說：『這個是為中下人準備的。』禪師就打了他。有僧人問：『國師三次呼喚侍者的用意是什麼？』禪師就起身進入方丈室。禪師因為普請（指寺院集體勞動）前往莊中，路上遇到獼猴。禪師說：『這畜生真可笑，揹著一面古鏡，偷摘山僧的稻禾。』僧人說：『曠劫無名，為什麼還要立為古鏡呢？』禪師說：『因為有瑕疵產生啊。』僧人說：『為什麼死到臨頭了，連話頭也不認識？』禪師說：『老僧的罪過啊。』禪師問長慶棱：『古人說前三三后三三，意指什麼？』長慶棱就出去了。一天，禪師問：『從上諸聖傳授的一路，諸佛垂示指示，意指什麼？』雪峰沉默不語。長慶棱禮拜後退下。雪峰莞爾一笑。過了幾天，雪峰對棱說：『我常常對師僧們說，南山有一條鱉鼻蛇，你們都要好好看清楚。』棱說：『今日堂中大有人喪身失命。』禪師認可了他的說法。棱又到方丈室參拜禪師。禪師問：『是什麼？』棱...

【English Translation】 English version: The summer thunder and lightning drums have sounded. Now, striking dragons and destroying pillars further reveals its might. It does not choose its targets, be they fathers or teachers. It startles when startled, and shakes when shaken, like those who refuse to accept Deshan (Deshan Xuanjian) and Dongshan (Dongshan Liangjie). Some suspect that it is secretly given intentions or that it spends a long time with them, believing that Heaven also has favoritism. I say it is not so. Secret intentions are like thunder, and long association is like lightning. These are the faults of the ignorant; how can Heaven be blamed? (It) has already decayed before the sound. Compared to things in the dust, how can one distinguish who is the master? And the 'three turning phrases' when the ancient sail has not yet been hung, the 'three-section meaning' in the Nirvana Sutra, these are all thunderbolt methods. Finally, the one hundred and fifty-odd sentences and nine hundred and sixty-odd characters in the Datong Gangzong, every word and every sentence can penetrate the marrow of scholars. This book was omitted and not included, so I specifically supplemented it, hoping to see one ten-thousandth of the complete picture.

Zen Master Xuefeng Yicun (Xuefeng Yicun) of Fuzhou:

The Zen Master went to Dongshan nine times and Touzi three times. Later, he attained enlightenment at Aoshan Shop. During the Gantong period, he ascended Elephant Bone Peak. In the hall, he raised his whisk and said, 'This is for people of middle and lower capacity.' A monk asked, 'What about when people of the highest capacity come?' The Zen Master raised his whisk. The monk said, 'This is for people of middle and lower capacity.' The Zen Master struck him. A monk asked, 'What is the meaning of the National Teacher calling the attendant three times?' The Zen Master then got up and entered the abbot's room. The Zen Master went to the village for puqing (collective labor in the monastery) and encountered a macaque on the road. The Zen Master said, 'This animal is ridiculous, carrying an ancient mirror on its back and stealing the rice of the mountain monks.' The monk said, 'Why establish it as an ancient mirror when it has been nameless for countless eons?' The Zen Master said, 'Because flaws arise.' The monk said, 'Why don't you recognize the topic even when death is imminent?' The Zen Master said, 'It is the old monk's fault.' The Zen Master asked Changqing Leng, 'What is the meaning of the ancients saying 'three three before, three three after'?' Changqing Leng then went out. One day, the Zen Master asked, 'What is the meaning of the path transmitted by all the sages from above, and the instructions given by all the Buddhas?' Xuefeng remained silent. Changqing Leng bowed and withdrew. Xuefeng smiled slightly. A few days later, Xuefeng said to Leng, 'I often say to the monks, there is a soft-shelled turtle snake in Nanshan, you must all look carefully.' Leng said, 'Today, there are many people in the hall who will lose their lives.' The Zen Master acknowledged his statement. Leng then went to the abbot's room to pay respects to the Zen Master. The Zen Master asked, 'What is it?' Leng...

曰。今日天晴好普請。師一日問。眾中阿那個是備頭陀。沙曰。終不敢誑於人。異日師召曰。備頭陀何不遍參去。沙曰。達磨不來東土。二祖不往西天。師然之。師上堂曰。要會此事。猶如古鏡當臺。胡來胡現。漢來漢現。沙曰。忽遇明鏡來時如何。師曰。胡漢俱隱。沙曰。老和尚腳跟猶未點地。師問。僧近離甚處。僧曰。離溈山。曾問如何是祖師西來意。溈山據座。師曰。汝肯他否。僧曰。某甲不肯。師曰。溈山古佛子。速去禮拜懺悔。玄沙曰。山頭老漢蹉過溈山事也。師謂鏡清曰。古來老宿引官人巡堂云。此一眾儘是學佛法僧。官人云。金屑雖貴又作么生。老宿無對。鏡清曰。此來拋磚引玉。法眼別云。官人何得貴耳賤目。閩師施銀交床。僧問。和尚受大王如此供養。將何報答。師以手托地曰。少打我。師謂眾曰。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向什麼處捫摸。

寶曇曰。聞道艱難自古一人而已。雪峰是也。古人自省發而至徹去。譬如鉆火。始有暖氣。中有煙起。終於火燃。而至烹飪成功以饗上帝。然後火事畢奏。是無鴻漸中之鴻漸也。雪峰自鹽官處得入。是始有暖氣也。洞山處省發。是中有煙起也。德山徹去。是終於火然也。鰲山成道。是卒烹飪之功也。方其三上投子。九到洞山。師奯

【現代漢語翻譯】現代漢語譯本：玄沙（Xuan Sha，人名）說：『今天天氣晴朗，適合普請（Puqing，指集體勞作）。』

師父有一天問：『大眾中哪一位是備頭陀（Bei Tuo，指苦行僧）？』

玄沙說：『我始終不敢欺騙人。』

過幾天，師父召見玄沙說：『備頭陀為何不去各處參學？』

玄沙說：『達摩（Damo，菩提達摩，禪宗始祖）沒有來東土（Dongtu，指中國），二祖（Erzhu，指慧可）沒有去西天（Xitian，指印度）。』

師父認可了他的說法。

師父上堂說法：『想要領會此事，就像一面古鏡懸在臺上，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象。』

玄沙說：『如果突然遇到明鏡來時，又該如何？』

師父說：『胡人和漢人的形象都隱沒不見。』

玄沙說：『老和尚您的腳跟還沒有站穩。』

師父問一位僧人：『你最近從哪裡來？』

僧人說：『從溈山（Weishan，地名，寺廟名）來。曾經問溈山什麼是祖師西來意（Zushi Xilaiyi，指禪宗的根本宗旨）？』

溈山就坐在座位上。

師父說：『你認可他的回答嗎？』

僧人說：『我不認可。』

師父說：『溈山是古佛子（Gu Fozi，指有智慧的僧人），快去禮拜懺悔。』

玄沙說：『溈山老和尚錯過了溈山的事。』

師父對鏡清（Jingqing，人名）說：『過去的老宿（Laoxiu，指有經驗的僧人）引導官人巡視禪堂時說，『這一眾都是學習佛法的僧人。』官人說，『金屑雖然珍貴，又能做什麼呢？』老宿無言以對。』

鏡清說：『這是拋磚引玉。』

法眼（Fayan，人名）另外說：『官人為何貴耳賤目？』

閩地的施主供養銀交床（Yin Jiao Chuang，一種銀製的床）。有僧人問：『和尚您接受大王如此供養，將用什麼來報答？』

師父用手托著地，說：『少打我。』

師父對大眾說：『我如果東一句西一句地說，你們就會尋言逐句地追逐我的話語；我如果像羚羊掛角一樣無跡可尋，你們又向什麼地方去摸索呢？』

寶曇（Bao Tan，人名）說：『聽說修道艱難，自古以來只有雪峰（Xue Feng，人名）一人而已。古人從省悟萌發到徹底領悟，就像鉆木取火，開始只有暖氣，中間有煙升起，最終火燃起來，進而烹飪成功以供奉上帝，然後火的事情才算完成。這是沒有鴻漸（Hong Jian，《易經》中的卦象）中的鴻漸啊。』

雪峰從鹽官（Yan Guan，人名）處得到入門，這是開始有暖氣；在洞山（Dong Shan，地名，寺廟名）處省悟萌發，這是中間有煙升起；在德山（De Shan，地名，寺廟名）處徹底領悟，這是最終火燃起來；在鰲山（Ao Shan，地名，寺廟名）成道，這是最終完成烹飪的功勞。當他三次投奔投子（Tou Zi，地名，寺廟名），九次前往洞山，師父奯（Huo，人名）。

【English Translation】 English version: Xuan Sha (name) said, 'Today the weather is fine, suitable for Puqing (collective labor).'

One day, the master asked, 'Which one among you is Bei Tuo (ascetic monk)?'

Xuan Sha said, 'I would never dare to deceive anyone.'

A few days later, the master summoned Xuan Sha and said, 'Why doesn't Bei Tuo go around to study?'

Xuan Sha said, 'Damo (Bodhidharma, the founder of Zen Buddhism) did not come to Dongtu (China), and the Second Patriarch (Huike) did not go to Xitian (India).'

The master approved of his statement.

The master ascended the hall and said, 'If you want to understand this matter, it is like an ancient mirror hanging on a stand. When a barbarian comes, it reflects the image of a barbarian; when a Han comes, it reflects the image of a Han.'

Xuan Sha said, 'What if a bright mirror suddenly appears?'

The master said, 'The images of both the barbarian and the Han disappear.'

Xuan Sha said, 'Old master, your feet are still not firmly on the ground.'

The master asked a monk, 'Where have you come from recently?'

The monk said, 'From Weishan (place name, temple name). I once asked Weishan what the meaning of the Patriarch's coming from the West (the fundamental purpose of Zen Buddhism) was.'

Weishan just sat on his seat.

The master said, 'Do you agree with his answer?'

The monk said, 'I do not agree.'

The master said, 'Weishan is an ancient Buddha child (wise monk), quickly go and prostrate and repent.'

Xuan Sha said, 'The old monk on the mountain missed the matter of Weishan.'

The master said to Jingqing (name), 'In the past, an old monk (experienced monk) guided an official to inspect the Zen hall and said, 'This group is all monks studying the Buddha's Dharma.' The official said, 'Although gold dust is precious, what can it do?' The old monk had no answer.'

Jingqing said, 'This is throwing a brick to attract jade.'

Fayan (name) said separately, 'Why does the official value ears and despise eyes?'

A benefactor from Min offered a silver couch (a silver bed). A monk asked, 'Venerable, you receive such offerings from the king, how will you repay him?'

The master held his hand to the ground and said, 'Hit me less.'

The master said to the assembly, 'If I speak randomly, you will chase after my words sentence by sentence; if I am like a gazelle hanging its horns, where will you grope?'

Bao Tan (name) said, 'I have heard that the path of cultivation is difficult, and only Xue Feng (name) has achieved it since ancient times. The ancients went from the sprouting of awakening to complete understanding, like drilling wood to make fire. At first, there is only warmth, in the middle, smoke rises, and finally, the fire burns, and then cooking is successful to offer to God, and then the fire is completed. This is no Hong Jian (a hexagram in the I Ching) in Hong Jian.'

Xue Feng got his entry from Yanguan (name), this is the beginning of warmth; he had the sprouting of awakening at Dongshan (place name, temple name), this is the middle of smoke rising; he had complete understanding at Deshan (place name, temple name), this is the final fire burning; he attained the Way at Aoshan (place name, temple name), this is the final completion of the cooking. When he went to Touzi (place name, temple name) three times and went to Dongshan nine times, the master Huo (name).

公而友邃公。是未嘗一日無師友也。是教天下為學者法。負一杓而行四海。自謂一千七百善知識皆從杓頭上舀將來。是教天下為人師者法。養子如長慶。如玄沙。如鏡清。如雲門。皆大法樑柱。是教天下烹佛烹祖者法。是法也未嘗一日不在天下。無如是根器也。無如是砥礪也。無如是爐鞴也。吾如是法何。

泉州瓦棺和尚

師因德山問曰。汝還會么。師曰。不會。德山曰。汝成持取個不會好。師曰。不會又成持個甚麼。德山曰。汝大似個鐵橛子。師遂摳衣。

寶曇曰。古人放行。烈于把住。知有縛虎之手。必不汝放也。諺曰。養子不須教。落賺自然會。故臨濟之於樂普。德山之於瓦棺。二老皆然。夾山雪峰是用此遺意以活二子。嗚呼。夾山可謂不負于安矣。可惜雪峰注破瓦棺不為德山盡令。

前澧州夾山善會禪師嗣法

澧州樂普山元安禪師

師參臨濟。濟常對眾美之曰。臨濟門下一隻箭。誰敢當鋒。師蒙許可。自謂已足。尋之夾山卓庵。后見夾山書教而覽之。而覺竦然。乃棄庵至夾山。禮拜端身立。夾山曰。雞棲鳳巢非其同類。出去。師曰。自遠趍風請師一接。夾山曰。目前無阇梨。此間無老僧。師曰。錯也。夾山曰。住住阇梨。且莫草草匆匆。溪山有異。云月是同。阇梨坐卻

【現代漢語翻譯】現代漢語譯本：公而友善的邃公（指一位德行高尚，善於與人交往的僧人），他沒有一天不以師友為伴。這是教導天下學人應傚法的方式。他帶著一隻勺子游歷四海，自稱一千七百位善知識都是從這勺子里舀出來的。這是教導天下為人師者應傚法的方式。培養弟子如長慶（指長慶慧棱禪師），如玄沙（指玄沙師備禪師），如鏡清（指鏡清道怍禪師），如雲門（指雲門文偃禪師），都是能夠擔當大法的棟樑之才。這是教導天下人如何評判佛和祖師的方式。這種法則沒有一天不在天下流傳，只是沒有這樣的根器，沒有這樣的磨礪，沒有這樣的熔爐。我應該如何傚法這種法則呢？

泉州瓦棺和尚

瓦棺和尚因為德山（指德山宣鑒禪師）問他說：『你領會了嗎？』瓦棺和尚說：『不會。』德山說：『你成就了執取這個「不會」嗎？』瓦棺和尚說：『「不會」又能成就執取什麼呢？』德山說：『你太像一個鐵橛子了。』瓦棺和尚於是整理衣袖離開了。

寶曇（指寶曇禪師）說：『古人放手時，比抓住時更猛烈。知道有縛虎的手段，一定不會放你走。』俗話說：『養兒子不用教，上當受騙自然會。』所以臨濟（指臨濟義玄禪師）對於樂普（指樂普元安禪師），德山對於瓦棺，兩位老禪師都是這樣做的。夾山（指夾山善會禪師）雪峰（指雪峰義存禪師）就是用這種遺意來啟用這兩個弟子。唉！夾山可以說沒有辜負元安。可惜雪峰對瓦棺的註解沒有完全發揮德山的意圖。

前澧州夾山善會禪師嗣法

澧州樂普山元安禪師

元安禪師參學臨濟，臨濟常常當衆讚美他說：『臨濟門下的一支箭，誰敢當其鋒芒？』元安禪師得到臨濟的認可，自認為已經足夠了。後來到夾山搭建茅庵，看到夾山的書信教誨，感到震驚，於是放棄茅庵來到夾山，恭敬地站立。夾山說：『雞棲息在鳳巢里，不是同類，出去。』元安禪師說：『從遠方趕來，請老師接引。』夾山說：『目前沒有阇梨（指弟子），這裡沒有老僧。』元安禪師說：『錯了。』夾山說：『住住，阇梨，且莫草草匆匆。溪山有異，云月是同。阇梨請坐。』

【English Translation】 English version: Gong Er You Sui Gong (referring to a virtuous and sociable monk), he never spent a day without teachers and friends. This is to teach all scholars in the world the way to learn. He traveled the four seas with a ladle, claiming that all seventeen hundred good advisors were scooped from the ladle. This is to teach all teachers in the world the way to teach. Nurturing disciples like Changqing (referring to Zen Master Changqing Huileng), like Xuansha (referring to Zen Master Xuansha Shibei), like Jingqing (referring to Zen Master Jingqing Daofu), like Yunmen (referring to Zen Master Yunmen Wenyan), all are pillars capable of bearing the great Dharma. This is to teach all people in the world how to judge Buddhas and Patriarchs. This Dharma has never been absent from the world, but there is no such root potential, no such tempering, no such furnace. How should I emulate this Dharma?

The Monk Waguan of Quanzhou

Because Deshan (referring to Zen Master Deshan Xuanjian) asked him, 'Have you understood?' Monk Waguan said, 'I have not.' Deshan said, 'Have you achieved grasping this 'not'?' Monk Waguan said, 'What can 'not' achieve grasping?' Deshan said, 'You are too much like an iron stake.' Monk Waguan then adjusted his sleeves and left.

Baotan (referring to Zen Master Baotan) said, 'The ancients' letting go is fiercer than grasping. Knowing there is a means to bind a tiger, they will certainly not let you go.' As the saying goes, 'Raising a son requires no teaching; naturally, he will learn to be deceived.' Therefore, Linji (referring to Zen Master Linji Yixuan) to Lepu (referring to Zen Master Lepu Yuanan), Deshan to Waguan, both old Zen masters did this. Jiashan (referring to Zen Master Jiashan Shanhui) and Xuefeng (referring to Zen Master Xuefeng Yicun) used this legacy to activate these two disciples. Alas! Jiashan can be said to have not failed Yuanan. It is a pity that Xuefeng's commentary on Waguan did not fully express Deshan's intention.

Former Lizhou Jiashan Shanhui Zen Master's Dharma Successor

Lizhou Lepu Mountain Yuanan Zen Master

Zen Master Yuanan studied under Linji. Linji often praised him in public, saying, 'An arrow from Linji's gate, who dares to face its sharpness?' Zen Master Yuanan received Linji's approval and thought he was already sufficient. Later, he built a hut on Jiashan, and upon seeing Jiashan's letters and teachings, he was shocked. Therefore, he abandoned the hut and came to Jiashan, standing respectfully. Jiashan said, 'A chicken roosting in a phoenix nest is not of the same kind; leave.' Zen Master Yuanan said, 'Coming from afar, I beg the teacher to receive me.' Jiashan said, 'There is no acharya (referring to disciple) here, and there is no old monk here.' Zen Master Yuanan said, 'That is wrong.' Jiashan said, 'Stay, stay, acharya, do not be hasty. The streams and mountains are different, but the clouds and moon are the same. Acharya, please sit down.'

天下人舌頭即不無。爭教無舌人解語。師茫無所對。夾山便打。師自服膺數歲。師一日問夾山曰。佛魔不到處如何體會。夾山曰。燭明千里像。闇室老僧迷。又問。朝陽已升夜月不現如何。夾山曰。龍㘅海珠游魚不顧。夾山將終。垂語曰。石頭一枝。看看即滅矣。師對曰。不然。夾山曰。何也。師曰。自有青山在。夾山曰。茍如是。即吾道不墜矣。暨夾山順世。師抵涔陽遇故人。因話武陵事。故人問曰。倏忽數年何處逃難。師曰。只在阛阓中。人且不識故人罔測。又問。承西天二十八祖。至於此土一人傳一人。且如彼此不垂曲者如何。師曰。野老門前不話朝堂之事。問。合譚何事。師曰。未逢別者終不開拳。向有不從朝堂來。相逢還話不。師曰。量外之機徒勞自擊。僧無對。佛日大師見云居后復見夾山。事見夾山章。

寶曇曰。樂普見臨濟。故夾山盡之以臨濟。佛日見云居。故夾山沃之以云居。非一夾山而能臨濟云居。是以垂棘之璧。屈產之乘。假道于虞以伐二子之號也。佛日到則許其遠到如暗潮。洛浦不覺。溝港俱滿。泳如八月錢塘之潮。雷激電奔。蓋未之見也。

袁州洞山良價禪師嗣法

澧州欽山文邃禪師

師少依杭州寰中禪師巖頭雪峰在焉。相率遊方三老緣契。德山各承印記而師屢承

【現代漢語翻譯】現代漢語譯本天下人的舌頭並非沒有。如何讓沒有舌頭的人理解話語？禪師茫然不知所對。夾山禪師便打了他。禪師從此信服夾山禪師數年。禪師一日問夾山禪師：『佛（Buddha，覺悟者）和魔（Mara，障礙）都無法到達的地方，該如何體會？』夾山禪師說：『燭光能照亮千里之像，黑暗的房間里老僧也會迷路。』又問：『朝陽已經升起，夜間的月亮不再顯現，這是為什麼？』夾山禪師說：『龍（Naga，神獸）含著海珠遊動，游魚卻不理會。』夾山禪師將要圓寂時，留下遺言說：『石頭（Shitou，指禪法）這一支，眼看就要熄滅了。』禪師回答說：『不是這樣的。』夾山禪師問：『為什麼？』禪師說：『自有青山（比喻禪法）存在。』夾山禪師說：『如果這樣，我的道就不會衰落了。』等到夾山禪師圓寂后，禪師到達涔陽，遇到一位老朋友，因此談起在武陵的事情。老朋友問：『轉眼幾年，你到哪裡避難去了？』禪師說：『只在鬧市之中。』人們都不認識他，老朋友也無法測度。又問：『承接西天（印度）二十八祖（Patriarchs，祖師），直到此土（中國）一人傳一人，如果彼此不施加恩惠，那該如何？』禪師說：『鄉下老人的門前不談論朝廷的事情。』問：『那應該談論什麼事？』禪師說：『沒有遇到特別的人，終究不會打開拳頭（比喻傳授禪法）。』（老朋友）問：『如果有人不是從朝廷來的，相逢時還談論朝廷的事嗎？』禪師說：『在衡量之外的玄機，徒勞地自我打擊。』僧人無言以對。佛日大師在見過云居禪師后又去拜見夾山禪師，事蹟記載在夾山禪師的章節中。寶曇禪師說：樂普禪師見過臨濟禪師，所以夾山禪師用臨濟禪師的禪風來引導他。佛日禪師見過云居禪師，所以夾山禪師用云居禪師的禪風來滋養他。不是一個夾山禪師就能同時具備臨濟禪師和云居禪師的禪風。這就像用垂棘出產的美玉，屈地出產的良馬，向虞國借道去攻打虢國和虞國一樣。佛日禪師到來，就讚許他遠道而來，如同暗潮涌動，洛浦禪師沒有察覺，溝渠港灣都已滿溢。又像八月錢塘江的潮水，雷霆激盪，閃電奔騰，大概是沒有見過這樣的景象。袁州洞山良價禪師嗣法澧州欽山文邃禪師禪師年輕時依止杭州寰中禪師，巖頭禪師和雪峰禪師也在那裡。他們一起遊歷四方，三位老禪師因緣相合，德山禪師各自給予印證，而禪師多次承受。

【English Translation】 English version The tongues of all people in the world are not absent. How can a person without a tongue understand speech? The master was at a loss for an answer. Jiashan (name of a Zen master) then struck him. The master submitted to him for several years. One day, the master asked Jiashan: 'How does one comprehend the place where neither Buddha (the enlightened one) nor Mara (demon, obstacle) can reach?' Jiashan said: 'A candle illuminates images for a thousand miles, but an old monk in a dark room is lost.' He also asked: 'The morning sun has risen, and the night moon is no longer visible, why is that?' Jiashan said: 'A dragon (Naga, mythical serpent) holds a sea pearl in its mouth, but the swimming fish do not pay attention.' When Jiashan was about to pass away, he left a final word, saying: 'The branch of Shitou (Stone Head, referring to a lineage of Zen) is about to be extinguished.' The master replied: 'That is not so.' Jiashan asked: 'Why?' The master said: 'The green mountains (metaphor for Zen teachings) are still there.' Jiashan said: 'If that is so, then my path will not decline.' After Jiashan passed away, the master arrived at Cinyang and met an old friend, and they talked about the events in Wuling. The old friend asked: 'In the blink of an eye, several years have passed, where have you been hiding?' The master said: 'Just in the marketplace.' People did not recognize him, and the old friend could not fathom him. He also asked: 'Inheriting from the twenty-eight patriarchs (Patriarchs, ancestral teachers) of the Western Heaven (India) down to this land (China), one person transmits to another, how is it if they do not bestow favors on each other?' The master said: 'An old man in the countryside does not talk about affairs of the court.' He asked: 'What should they talk about?' The master said: 'Without meeting a special person, I will not open my fist (metaphor for teaching Zen).' (The old friend) asked: 'If someone does not come from the court, will they still talk about court affairs when they meet?' The master said: 'Schemes beyond measure are just a waste of self-inflicted blows.' The monk was speechless. Great Master Furi saw Yunju and then saw Jiashan. The details are in the chapter on Jiashan. Zen Master Baotan said: 'Zen Master Lepu saw Zen Master Linji, so Zen Master Jiashan guided him with the style of Zen Master Linji. Zen Master Furi saw Zen Master Yunju, so Zen Master Jiashan nourished him with the style of Zen Master Yunju. It is not that one Zen Master Jiashan can simultaneously possess the styles of Zen Master Linji and Zen Master Yunju. This is like using the beautiful jade produced in Chuiji and the fine horses produced in Qudi, borrowing a path from the state of Yu to attack the states of Guo and Yu.' When Zen Master Furi arrived, he praised him for coming from afar, like an undercurrent surging, Zen Master Luopu did not notice, and the ditches and harbors were full. It is also like the tide of the Qiantang River in August, with thunderous roars and lightning flashes, probably never seen such a sight. Zen Master Liangjia of Dongshan in Yuanzhou inherited the Dharma. Zen Master Wensui of Qinshan in Lizhou. When the master was young, he relied on Zen Master Huanzhong of Hangzhou, and Zen Master Yantou and Zen Master Xuefeng were also there. They traveled together in all directions, and the three old Zen masters were connected by fate. Zen Master Deshan gave them each an endorsement, and the master received it many times.

激揚。終然疑滯。一日問德山曰。天皇也恁么道。龍潭也恁么道。未審德山作么生道。德山曰。汝試舉天皇龍潭道底來。師方欲進語。德山以拄杖打。舁入涅槃堂。師曰。是即是打我太煞。師后參洞山時。洞山問什麼處來。師曰。大慈來。洞山曰。還見大慈么。師曰見。洞山曰。色前見色后見。師曰。見非前後。洞山默置。師曰。離師太早。不盡師意。二十七歲居欽山。有僧問。如何是祖師西來意。師曰。梁公曲赤。志公剪刀。問。一切諸佛法皆從此經出。如何是此經。師曰。嘗轉問未審經中說什麼。師曰。有疑請問。曰。如何是和尚家風。師曰。錦袋銀香囊。風吹滿路香。師與雪峯巖頭因過江西到一荼店喫茶。師曰。不會轉身通氣者。今日不得喫茶也。雪峰云。某甲亦然。師曰。兩個老漢俱不識語在。巖頭曰。什麼處去也。師曰。布袋里老鴉雖活如死。巖頭曰。退後著退後著。師曰。奯兄且置。存公作么生。雪峰以手𦘕個圓相。師曰。不得不問。嵓頭呵呵笑云。太遠生。師曰。有口不得。喫茶人多。嵓頭雪峰俱無語。有僧參。師豎起拳頭云。若開成掌即五指參差。如今為拳必無高下。汝道欽山通商量不通商量。其僧近前卻豎拳頭而退。師曰。便恁么只是個無開合漢。僧云。未審和尚如何接人。師曰。我若接人。共汝

【現代漢語翻譯】現代漢語譯本：（激揚），最終還是疑惑停滯。有一天，（他）問德山（Deshan，人名）說：『天皇（Tianhuang，指天皇道悟禪師）也這麼說，龍潭（Longtan，指龍潭崇信禪師）也這麼說，不知道德山您怎麼說？』德山說：『你試著說說天皇和龍潭說了什麼。』（這僧人）剛要開口，德山就用拄杖打他，把他抬進涅槃堂。（這僧人）說：『是，是，打得我太狠了。』（這僧人）後來參訪洞山（Dongshan，指洞山良價禪師）時，洞山問：『從哪裡來？』（這僧人）說：『從大慈（Daci，地名）來。』洞山說：『還見到大慈了嗎？』（這僧人）說：『見到了。』洞山說：『是在色（Se，佛教用語，指一切有形之物）前見到的，還是在色后見到的？』（這僧人）說：『見不是有前有後的。』洞山沉默不語。（這僧人）說：『我離開老師太早了，沒有完全領會老師的意思。』（這僧人）二十七歲時住在欽山（Qinshan，地名）。有僧人問：『什麼是祖師西來意（Zushi Xilai Yi，禪宗用語，指達摩祖師從印度來到中國的目的）？』（這僧人）說：『梁公（Liang Gong，人名）的彎曲的紅色，志公（Zhi Gong，人名）的剪刀。』問：『一切諸佛法皆從此經出，什麼是此經？』（這僧人）說：『你曾經反過來問，不知道經中說了什麼。』（這僧人）說：『有疑問請問。』（僧人）問：『什麼是和尚的家風？』（這僧人）說：『錦袋銀香囊，風吹滿路香。』（這僧人）與雪峰（Xuefeng，指雪峰義存禪師）、巖頭（Yantou，指巖頭全豁禪師）一起經過江西，到一家茶店喝茶。（這僧人）說：『不會轉身通氣的人，今天就不能喝茶。』雪峰說：『我也是這樣。』（這僧人）說：『兩個老漢都不識好歹。』巖頭說：『去哪裡了？』（這僧人）說：『布袋里的老鴉，雖然活著卻像死了。』巖頭說：『退後，退後。』（這僧人）說：『奯（Huo，人名）兄且慢，存公（Cun Gong，人名）怎麼做？』雪峰用手畫了個圓相。（這僧人）說：『不得不問。』巖頭呵呵笑著說：『太遠了。』（這僧人）說：『有口難言，喝茶的人太多了。』巖頭和雪峰都無話可說。有僧人蔘訪，（這僧人）豎起拳頭說：『如果打開成掌，就是五指參差不齊。如今握成拳頭，必定沒有高下之分。你說欽山是通商量還是不通商量？』那僧人走上前，也豎起拳頭退了回去。（這僧人）說：『就這樣只是個不會開合的漢。』僧人說：『不知道和尚您如何接引人？』（這僧人）說：『我如果接引人，就和你……』

【English Translation】 English version: (He) was vigorous, but ultimately remained in doubt and stagnation. One day, (he) asked Deshan (Deshan, a person's name, referring to Zen Master Deshan Xuanjian): 'Tianhuang (Tianhuang, referring to Zen Master Tianhuang Daowu) also said it this way, Longtan (Longtan, referring to Zen Master Longtan Chongxin) also said it this way, I wonder what Deshan says?' Deshan said: 'You try to say what Tianhuang and Longtan said.' As (the monk) was about to speak, Deshan hit him with his staff and carried him into the Nirvana Hall. (The monk) said: 'Yes, yes, you hit me too hard.' (The monk) later visited Dongshan (Dongshan, referring to Zen Master Dongshan Liangjie). Dongshan asked: 'Where did you come from?' (The monk) said: 'From Daci (Daci, a place name).' Dongshan said: 'Did you see Daci?' (The monk) said: 'I saw it.' Dongshan said: 'Did you see it before form (Se, a Buddhist term, referring to all tangible things) or after form?' (The monk) said: 'Seeing is neither before nor after.' Dongshan remained silent. (The monk) said: 'I left the teacher too early and did not fully understand the teacher's meaning.' (The monk) lived in Qinshan (Qinshan, a place name) at the age of twenty-seven. A monk asked: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi, a Zen term, referring to the purpose of Bodhidharma's arrival in China from India)?' (The monk) said: 'Liang Gong's (Liang Gong, a person's name) curved red, Zhi Gong's (Zhi Gong, a person's name) scissors.' Asked: 'All the Buddhas' Dharma comes from this sutra, what is this sutra?' (The monk) said: 'You once asked in return, not knowing what the sutra said.' (The monk) said: 'If you have any doubts, please ask.' (The monk) asked: 'What is the family style of the abbot?' (The monk) said: 'Brocade bag and silver sachet, the fragrance fills the road with the wind.' (The monk), together with Xuefeng (Xuefeng, referring to Zen Master Xuefeng Yicun) and Yantou (Yantou, referring to Zen Master Yantou Quanhuo), passed through Jiangxi and went to a tea shop to drink tea. (The monk) said: 'Those who do not know how to turn around and communicate, will not be able to drink tea today.' Xuefeng said: 'I am also like that.' (The monk) said: 'Both old men do not know what is good for them.' Yantou said: 'Where did it go?' (The monk) said: 'The crow in the bag, although alive, is like dead.' Yantou said: 'Step back, step back.' (The monk) said: 'Brother Huo (Huo, a person's name), please wait, what does Cun Gong (Cun Gong, a person's name) do?' Xuefeng drew a circle with his hand. (The monk) said: 'I have to ask.' Yantou laughed and said: 'Too far.' (The monk) said: 'It's hard to say, there are too many people drinking tea.' Both Yantou and Xuefeng were speechless. A monk came to visit, (the monk) raised his fist and said: 'If it is opened into a palm, the five fingers will be uneven. Now that it is clenched into a fist, there must be no distinction between high and low. Do you say that Qinshan is open to discussion or not?' The monk stepped forward, also raised his fist and retreated. (The monk) said: 'Just like that, he is just a Han who doesn't know how to open and close.' The monk said: 'I wonder how the abbot receives people?' (The monk) said: 'If I receive people, I will with you...'

一般也。僧曰。特參于師。也須吐露宗風。師曰。汝若特來。我須吐露。僧曰。便請。師乃打之。其僧無語。師曰。守株待兔。枉用心神。

寶曇曰。欽山以少年邁往之姿際會師友。而未能穎脫一時。吐露則如驚麇脫兔不可救遏。故折困者久之。然終不能一死德山之手。卒歸洞山。其師資機緣豈不有數。大抵學道之士機有勝劣。習有厚薄。發有疾遲。以欽山從嵓頭雪峰。在當時則艱難辛苦之狀。蓋二老天下之大老也。在後世則此老不失為優遊閑暇。佛法之隆替於斯可知也。洞山關鍵縝密。父子各守其家法。欽山末年攘臂于其間。無復一毫有所顧藉。此豈二老神而化之之力歟。

福州雪峰義存禪師嗣法

福州長生山皎然禪師

師在雪峰因與僧斫樹。雪峰曰。斫到心且住。師曰。斫卻著。雪峰曰。古人以心傳心。汝為什麼道斫卻。師擲下斧子曰。傳。雪峰打一拄杖而去。僧問雪峰。如何是第一句。雪峰良久。僧舉似師。師曰。此是第二句。峰再令其僧來問。如何是第一句。師曰。蒼天蒼天。雪峰普請般柴次。問師曰。古人道。誰知席帽下。元是昔愁人。古人意作么生。師側戴笠子曰。這個是什麼人語。雪峰問師。持經者能荷檐如來。作么生是荷檐如來。師乃抱雪峰向禪床上著。雪峰普請歸。自將

【現代漢語翻譯】現代漢語譯本：僧人說：『一般是這樣的。』僧人說：『特地來參拜您，也必須吐露宗風。』禪師說：『你如果特地前來，我就必須吐露。』僧人說：『請吧。』禪師就打了他。那僧人無話可說。禪師說：『守株待兔，白費心神。』

寶曇說：『欽山以少年英邁的姿態與師友交往，卻未能一時穎悟脫俗。吐露宗風就像驚嚇的麇鹿脫韁的兔子一樣不可遏制，所以被折磨困頓了很久。然而最終沒能死在德山的手下，最終歸於洞山（Dongshan）。他的師資機緣難道不是有定數的嗎？大抵學道的人資質有優劣，習性有厚薄，領悟有快慢。以欽山跟隨巖頭（Yantou）、雪峰（Xuefeng）的情況來看，在當時是艱難辛苦的境地，因為這兩位老禪師是天下的大老。在後世看來，這位老禪師也不失為優遊閑暇。佛法的興盛衰落由此可知。』洞山的關鍵在於縝密，父子各自守護自己的家法。欽山晚年奮起于其中，沒有絲毫的顧忌。這難道不是兩位老禪師神妙化育的力量嗎？』

福州雪峰義存（Xuefeng Yicun）禪師嗣法

福州長生山皎然（Jiaoran）禪師

禪師在雪峰，一次與僧人一起砍樹。雪峰說：『砍到心的時候就停住。』禪師說：『砍掉它。』雪峰說：『古人以心傳心，你為什麼說砍掉？』禪師扔下斧子說：『傳。』雪峰打了他一拄杖就走了。僧人問雪峰：『如何是第一句？』雪峰沉默良久。僧人把這話告訴了禪師。禪師說：『這是第二句。』雪峰再次讓那個僧人來問：『如何是第一句？』禪師說：『蒼天蒼天。』雪峰帶領大家搬柴的時候，問禪師說：『古人說：誰知席帽下，元是昔愁人。古人的意思是什麼？』禪師側戴著斗笠說：『這是什麼人的話？』雪峰問禪師：『持經者能荷檐如來（Rulai），怎麼是荷檐如來？』禪師就抱著雪峰放到禪床上。雪峰帶領大家回去了，自己拿著。

【English Translation】 English version: The monk said, 'It's generally like that.' The monk said, 'I've come especially to visit you, and you must reveal the essence of your school.' The Zen master said, 'If you've come especially, I must reveal it.' The monk said, 'Please do.' The Zen master then struck him. The monk was speechless. The Zen master said, 'Waiting by the stump for a rabbit, you waste your mind and spirit.'

Bao Tan said, 'Qinshan (Qinshan), with the youthful and vigorous appearance, associated with teachers and friends, but failed to stand out at the time. Revealing the essence of the school is like a startled deer or a runaway rabbit, impossible to restrain. Therefore, he was tormented and troubled for a long time. However, he ultimately failed to die at the hands of Deshan (Deshan), and eventually returned to Dongshan (Dongshan). Isn't his teacher-student relationship predestined? Generally speaking, those who study the Way have varying aptitudes, different depths of practice, and different speeds of understanding. Considering Qinshan's situation following Yantou (Yantou) and Xuefeng (Xuefeng), it was a difficult and arduous situation at the time, because these two old Zen masters were the great elders of the world. In later generations, this old Zen master is still considered leisurely and carefree. The rise and fall of the Buddha-dharma can be understood from this.' Dongshan's key lies in meticulousness, with father and son each guarding their own family's teachings. Qinshan, in his later years, rose up among them, without the slightest hesitation. Isn't this the power of the two old Zen masters' miraculous transformation?'

Zen Master Xuefeng Yicun (Xuefeng Yicun) of Fuzhou inherited the Dharma.

Zen Master Jiaoran (Jiaoran) of Changsheng Mountain in Fuzhou.

The Zen master was at Xuefeng, once chopping trees with a monk. Xuefeng said, 'Stop when you chop to the heart.' The Zen master said, 'Chop it off.' Xuefeng said, 'The ancients transmitted mind to mind, why do you say chop it off?' The Zen master threw down the axe and said, 'Transmit.' Xuefeng struck him with his staff and left. A monk asked Xuefeng, 'What is the first phrase?' Xuefeng remained silent for a long time. The monk told the Zen master about this. The Zen master said, 'This is the second phrase.' Xuefeng again asked that monk to ask, 'What is the first phrase?' The Zen master said, 'Azure sky, azure sky.' When Xuefeng was leading everyone to carry firewood, he asked the Zen master, 'The ancients said: Who knows under the straw hat, it is the sorrowful person of the past. What did the ancients mean?' The Zen master tilted his bamboo hat and said, 'Whose words are these?' Xuefeng asked the Zen master, 'The one who holds the sutras can shoulder the eaves of the Tathagata (Rulai), how is it shouldering the eaves of the Tathagata?' The Zen master then hugged Xuefeng and placed him on the Zen bed. Xuefeng led everyone back, taking it himself.

一束藤。路逢一僧。放下藤叉手而立。其僧近前欲拈。雪峰即蹋。其僧卻歸。舉似師曰。我今日蹋得那僧得恁么快。師對曰。和尚卻替那僧入涅槃堂始得。師嘗訪一庵主。主曰。近有一僧問某甲西來意。遂舉拂子示之。不知還得也無。師曰。爭敢道得與不得。有人問庵主。此事有人保任。如虎頭帶角。有人嫌棄。則不直一文錢。此事為什麼譭譽不同。請試揀出看。曰。適來出自偶然。爭揀得出。師曰。若恁么。此後不得為人。雪峰問曰。光境俱亡復是何物。師曰。放皎然過。敢有商量。雪峰曰。許汝過作么生商量。師曰。皎然亦放和尚過。雪峰深許之。到靈云處。問混沌未分話。載靈雲章。師止長生山分化。有僧問。從上宗乘如何舉唱。師曰。不可為阇梨荒卻長生山也。問。古人言無明即佛性。煩惱不須除。如何是無明即佛性。師忿然作色舉拳呵曰。今日打者師僧去也。問。如何是煩惱不須除。師以手加頭曰。這師僧得恁么發人業。問。路逢達道人。不將語默對。未審將什麼對。師曰。上紙墨堪作什麼。

寶曇曰。雪峰之門得此士。世固有摩空俊鶻之稱也。不過一突而上至於搏擊。不無得失於其間。以余觀之。未若色斯舉矣。翔而後集。為萬無失一之䇿也。長生在雪峰靈云處用翔集之手。至拏燕雀處則用搏擊之

【現代漢語翻譯】現代漢語譯本一束藤。路上遇到一位僧人。他放下藤杖，合掌而立。那僧人走近想要拿藤杖，雪峰禪師就踢了他一腳。那僧人退了回去，告訴他的師父說：『我今天踢那個僧人踢得這麼快。』他的師父回答說：『和尚你卻應該送那位僧人進入涅槃堂才對。』雪峰禪師曾經拜訪一位庵主。庵主說：『最近有一位僧人問我西來意（指禪宗的宗旨，達摩祖師從西方帶來的禪法），我就舉起拂塵給他看。不知道他是否領會了。』雪峰禪師說：『怎敢說領會或不領會呢？』有人問庵主：『這件事有人擔保，就像老虎長了角一樣。有人嫌棄，就一文不值。這件事為什麼譭譽不同？請試著分辨出來看看。』庵主說：『剛才只是偶然之舉，怎麼分辨得出來？』雪峰禪師說：『如果這樣，以後就不能爲人師表了。』雪峰禪師問道：『光境俱亡（指內外皆空，沒有任何執著）之後，又是什麼？』雪峰禪師回答說：『放皎然（人名，指開悟之人）過去。如果敢有商量。』雪峰禪師說：『允許他過去，又怎麼商量？』雪峰禪師回答說：『皎然也放和尚你過去。』雪峰禪師深深地認可了他。雪峰禪師到靈云禪師處，問混沌未分時的話（指宇宙初始，未分化的狀態）。（內容）記載在靈云禪師的章節里。雪峰禪師在長生山分化（指說法教化）。有僧人問：『從上宗乘（指禪宗的傳承）如何舉唱？』雪峰禪師說：『不可因為阇梨（梵語，指弟子）而荒廢了長生山啊。』（有僧人）問：『古人說無明即佛性（指無明煩惱的當下就是覺悟的佛性），煩惱不須除，如何是無明即佛性？』雪峰禪師忿怒地變了臉色，舉起拳頭呵斥道：『今天我要打這個師僧了！』（有僧人）問：『如何是煩惱不須除？』雪峰禪師用手摸著頭說：『這個師僧竟然這樣引發人的業障！』（有僧人）問：『路上遇到達道之人，不以言語或沉默相對，不知道用什麼相對？』雪峰禪師說：『上紙墨（指文字）能做什麼？』寶曇禪師說：雪峰禪師門下有這樣的人才，世上才會有摩空俊鶻（比喻有才能的人）的稱讚啊。不過是一飛沖天，至於搏擊，其中不免有得失。以我來看，不如觀察形勢再行動，先盤旋再降落，才是萬無一失的策略啊。長生禪師在雪峰禪師和靈云禪師處使用盤旋降落的手法，到了捕捉燕雀的地方，就使用搏擊的手法了。

【English Translation】 English version A bundle of rattan. (He) met a monk on the road. (The monk) put down the rattan staff, folded his hands and stood. That monk approached, wanting to pick it up. Xuefeng (Snowy Peak) immediately kicked (him). That monk then returned and told his master, saying, 'Today I kicked that monk so quickly.' His master replied, 'The venerable one should have sent that monk into the Nirvana Hall.' Xuefeng once visited a hermitage master. The master said, 'Recently, a monk asked me about the meaning of the coming from the West (referring to the essence of Zen Buddhism, the Dharma brought by Bodhidharma from the West), so I raised my whisk to show him. I don't know if he understood.' Xuefeng said, 'How dare one say whether he understood or not?' Someone asked the hermitage master, 'This matter has someone to guarantee it, like a tiger with horns. If someone dislikes it, it's not worth a penny. Why are there different opinions of praise and criticism about this matter? Please try to distinguish them.' The hermitage master said, 'Just now it was a casual act, how can I distinguish it?' Xuefeng said, 'If that's the case, you shouldn't be a teacher in the future.' Xuefeng asked, 'After both light and environment are extinguished (referring to emptiness of both internal and external, without any attachment), what is it?' Xuefeng replied, 'Let Jiaoran (a person's name, referring to an enlightened person) pass. If you dare to discuss it.' Xuefeng said, 'Allowing him to pass, how do you discuss it?' Xuefeng replied, 'Jiaoran also lets the venerable one pass.' Xuefeng deeply acknowledged him. Xuefeng went to Lingyun's place and asked about the words before the separation of chaos (referring to the initial, undifferentiated state of the universe). (The content) is recorded in Lingyun's chapter. Xuefeng differentiated (i.e., taught and transformed) at Changsheng Mountain. A monk asked, 'How is the ancestral vehicle (referring to the lineage of Zen Buddhism) proclaimed?' Xuefeng said, 'One must not neglect Changsheng Mountain for the sake of the acharya (Sanskrit, referring to a disciple).' (A monk) asked, 'The ancients said that ignorance is Buddha-nature (referring to the very moment of ignorance and affliction being the enlightened Buddha-nature), and afflictions need not be removed. What is ignorance is Buddha-nature?' Xuefeng angrily changed his expression, raised his fist and scolded, 'Today I will beat this monk!' (A monk) asked, 'What is it that afflictions need not be removed?' Xuefeng touched his head with his hand and said, 'This monk is causing people to generate karma!' (A monk) asked, 'Meeting a person who has attained the Way on the road, not responding with words or silence, I don't know what to respond with?' Xuefeng said, 'What can paper and ink (referring to writing) do?' Baotan said, 'Xuefeng's school has such talents, so there is the praise of a soaring falcon in the world. However, it is only a sudden flight to strike, and there are bound to be gains and losses in between. In my opinion, it is better to observe the situation and then act, circling before landing, which is a foolproof strategy. Changsheng used the method of circling and landing at Xuefeng and Lingyun's places, and used the method of striking when catching sparrows.'

機。安得學者如二師。吾見其全技。

汾州太子善昭禪師嗣法

南昌西山翠嵓守芝禪師

師聞汾陽出世。疑之往觀焉。投機入室特垂印可。南遊住高安。大愚升座揭合子曰。明投來明投合。暗投來暗投合。若道得天下橫行。道不得且合卻。僧問。一切有為法如夢幻泡影。真實事請師舉。師曰。不會。僧曰。如何。師曰。章底詞秋罷。歌韻向前生。大眾僧俗中皆有奇人。本朝楊大年一偈曰。八角磨盤空里走。金毛師子變作狗。擬欲藏身北斗中。應須合掌南辰后。要會么。一偈播諸方。塞斷衲僧口。又曰。魯祖見僧便面壁。南泉曰我尋常向師僧道。未具胞胎已前會取。尚不得一人半個。大愚即不然。未具胞胎已前會得。打折你驢腰。一日昇座曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。下座無他語。時云峰悅聞舉大駭。夜造丈室。師曰。來何所求。曰。求佛心法。師曰。法輪未轉食輪先轉。後生有色力。何不為眾乞飯去。我忍死不暇。何暇為汝說法乎。悅即為之。及師移住翠嵓。悅又從往。夜詣丈室。師曰。汝又欲求佛心法乎。汝不念吾乍住院。屋壁疏漏。又兼寒雪。日夜望汝來為眾求炭。我忍寒豈能為汝說法乎。悅又為之。甫還。維那缺員。悅夜造丈室。師曰。佛法不怕爛卻。堂司一職今以

煩汝。悅不得語而出。明日竟歸堂司。然恨師不與說心地法。坐后架。架下束破桶。一桶自架上墜地跳起。忽然開悟。頓見從前用處走。搭袈裟上寢堂。師迎而笑曰。維那。且喜大事了畢。悅再拜汗下不。及吐一辭。又點出汾陽十智同真語。后乃曰。先師只要識是非面目見在。也太省力。後生晚學刺頭向言句里貪著義味。如驢䑛尿處。棒打不回。蓋為不廣求。知識遍歷門風。多是得一言半句。便點頭嚥唾道已了辨。上座大有未穩當處在。先師有十五家宗風歌。號曰廣智。其詞曰。大道不說有高下。真空那肯涉離微。大海吞流同增減。妙峰高聳總擎持。萬派千涇皆㴾澥。七金五嶽盡須彌。玉毫金色傳燈后。二三四七普聞知。信衣恩廣開機智。諸方老宿任施為。識心是本從頭說。迷心逐物卻生疑。師曰。此敘宗旨也。或直指。或巧施解。道前綱出后機。旨趣分明明似鏡。盲無慧目不能窺。明眼士。見精微。不言勝負墮愚癡。物物會同流智水。門風逐。便示宗枝。即心佛非心佛。歷世明明無別物。即此真心是我心。我心猶是機權出。師曰。此敘馬祖宗派也。或五位。或三路。施設隨根巧回互。不觸當今是本宗。展手通玄無佛祖。師曰。此敘洞上宗派也。或君臣。或父子。量器方圓無彼此。士庶公侯一道平。愚智賢豪明漸次。

【現代漢語翻譯】煩勞您了。悅（Yue，人名）因為無法用言語表達而離開。第二天竟然回到了堂司。然而，他遺憾老師沒有與他說關於心性之法。他坐在後架旁，架子下面堆放著破舊的木桶。一個木桶從架子上掉下來，彈跳起來。悅忽然開悟，頓時明白了從前所用的功夫。他披上袈裟前往寢堂。老師笑著迎接他說：『維那（Vina，寺院中的一種職務），可喜可賀，大事已經了結。』悅再次拜謝，汗流浹背，說不出一個字。老師又點出汾陽（Fenyang，地名）十智同真的話語。之後老師說：『先師（指馬祖道一）只要認識是非的面目就在眼前，也太省力了。後生晚輩卻在言語里貪圖義理，就像驢子舔尿一樣，棒打也打不回頭。』這是因為他們不廣泛求學，沒有遍訪各家宗風。他們大多隻得到一言半句，就點頭嚥唾，自以為已經了悟。上座（指僧人）還有很多不穩妥的地方。先師有十五家宗風歌，號稱廣智。歌詞是：『大道不說有高下，真空那肯涉離微。大海吞流同增減，妙峰高聳總擎持。萬派千涇皆㴾澥，七金五嶽盡須彌（Sumi，山名）。玉毫金色傳燈后，二三四七普聞知。信衣恩廣開機智，諸方老宿任施為。識心是本從頭說，迷心逐物卻生疑。』老師說：『這是敘述宗旨。』或者直接指點，或者巧妙地施加解釋，道前綱出后機，旨趣分明如鏡子一般。沒有慧眼的盲人無法窺見。明眼人，能見到精微之處。不爭勝負，就不會墮入愚癡。物物會同，流入智慧之水。門風相逐，便顯示出宗派的枝幹。『即心佛（Ji Xin Fo，即心是佛）非心佛（Fei Xin Fo，非心是佛），歷世明明無別物。即此真心是我心，我心猶是機權出。』老師說：『這是敘述馬祖（Mazu，人名)宗派。』或者五位，或者三路，施設隨著根器巧妙地回互。不觸及當今，才是本宗。展手通玄，沒有佛祖。老師說：『這是敘述洞上（Dongshan，地名）宗派。』或者君臣，或者父子，量器方圓沒有彼此。士庶公侯，一道平等。愚智賢豪，明白有漸次。煩汝。悅不得語而出。明日竟歸堂司。然恨師不與說心地法。坐后架。架下束破桶。一桶自架上墜地跳起。忽然開悟。頓見從前用處走。搭袈裟上寢堂。師迎而笑曰。維那。且喜大事了畢。悅再拜汗下不。及吐一辭。又點出汾陽十智同真語。后乃曰。先師只要識是非面目見在。也太省力。後生晚學刺頭向言句里貪著義味。如驢䑛尿處。棒打不回。蓋為不廣求。知識遍歷門風。多是得一言半句。便點頭嚥唾道已了辨。上座大有未穩當處在。先師有十五家宗風歌。號曰廣智。其詞曰。大道不說有高下。真空那肯涉離微。大海吞流同增減。妙峰高聳總擎持。萬派千涇皆㴾澥。七金五嶽盡須彌。玉毫金色傳燈后。二三四七普聞知。信衣恩廣開機智。諸方老宿任施為。識心是本從頭說。迷心逐物卻生疑。師曰。此敘宗旨也。或直指。或巧施解。道前綱出后機。旨趣分明明似鏡。盲無慧目不能窺。明眼士。見精微。不言勝負墮愚癡。物物會同流智水。門風逐。便示宗枝。即心佛非心佛。歷世明明無別物。即此真心是我心。我心猶是機權出。師曰。此敘馬祖宗派也。或五位。或三路。施設隨根巧回互。不觸當今是本宗。展手通玄無佛祖。師曰。此敘洞上宗派也。或君臣。或父子。量器方圓無彼此。士庶公侯一道平。愚智賢豪明漸次。

【English Translation】 I trouble you. Yue (a personal name) left because he couldn't express himself in words. The next day, he actually returned to the hall office. However, he regretted that the teacher hadn't spoken to him about the Dharma of the mind-ground. He sat next to the back shelf, under which were stacked broken buckets. A bucket fell from the shelf, bounced, and Yue suddenly awakened, instantly understanding the use of his previous efforts. He draped his kasaya (monk's robe) and went to the sleeping quarters. The teacher greeted him with a smile, saying, 'Vina (a monastic office), congratulations, the great matter is finished.' Yue bowed again, sweating profusely, unable to utter a word. The teacher then pointed out the words of Fenyang (a place name) about the ten wisdoms being the same as truth. Afterwards, the teacher said, 'The former teacher (referring to Mazu Daoyi) only needed to recognize the face of right and wrong right in front of you, it was too effortless. Later students and juniors stubbornly cling to the meaning in words, like a donkey licking urine, unable to be turned back even with a beating.' This is because they don't seek widely and haven't visited various schools of thought. Most of them only get a word or half a sentence, then nod and swallow, thinking they've already understood. There are still many unstable points in the senior monks. The former teacher had a song of fifteen schools of thought, called Guangzhi (Vast Wisdom). The lyrics are: 'The Great Way doesn't speak of high or low, True Emptiness wouldn't involve separation or subtlety. The great sea swallows currents, increasing or decreasing together, the wondrous peak stands tall, holding everything up. Ten thousand streams and rivers all flow into the sea, the seven treasures and five peaks are all Sumeru (a mountain name). After the golden light of the white hair transmits the lamp, two, three, four, and seven are universally known. The robe of faith and vast grace opens wisdom, let the old monks of all directions do as they please. Knowing the mind is the root, start from the beginning, being deluded by the mind and chasing after things creates doubt.' The teacher said, 'This is a description of the principle.' Either directly pointing, or skillfully applying explanations, the outline before the path brings out the opportunity after, the meaning is as clear as a mirror. A blind person without the eye of wisdom cannot see it. A clear-eyed person can see the subtle and profound. Not arguing about winning or losing, one won't fall into foolishness. All things come together, flowing into the water of wisdom. Following the schools of thought, one then shows the branches of the sect. 'The mind is Buddha (Ji Xin Fo), not the mind is Buddha (Fei Xin Fo), throughout the ages, there is clearly nothing different. This very true mind is my mind, my mind is still a skillful expedient.' The teacher said, 'This is a description of the Mazu (a personal name) school.' Either the five ranks or the three paths, the application skillfully reciprocates according to the capacity. Not touching the present is the original sect. Extending the hand to reach the mysterious, there are no Buddhas or ancestors. The teacher said, 'This is a description of the Dongshan (a place name) school.' Either ruler and subject, or father and son, the measuring vessels are round or square, without difference. Scholars, commoners, dukes, and marquises are all equal on the path. The foolish, wise, virtuous, and heroic understand gradually. I trouble you. Yue不得語而出。明日竟歸堂司。然恨師不與說心地法。坐后架。架下束破桶。一桶自架上墜地跳起。忽然開悟。頓見從前用處走。搭袈裟上寢堂。師迎而笑曰。維那。且喜大事了畢。悅再拜汗下不。及吐一辭。又點出汾陽十智同真語。后乃曰。先師只要識是非面目見在。也太省力。後生晚學刺頭向言句里貪著義味。如驢䑛尿處。棒打不回。蓋為不廣求。知識遍歷門風。多是得一言半句。便點頭嚥唾道已了辨。上座大有未穩當處在。先師有十五家宗風歌。號曰廣智。其詞曰。大道不說有高下。真空那肯涉離微。大海吞流同增減。妙峰高聳總擎持。萬派千涇皆㴾澥。七金五嶽盡須彌。玉毫金色傳燈后。二三四七普聞知。信衣恩廣開機智。諸方老宿任施為。識心是本從頭說。迷心逐物卻生疑。師曰。此敘宗旨也。或直指。或巧施解。道前綱出后機。旨趣分明明似鏡。盲無慧目不能窺。明眼士。見精微。不言勝負墮愚癡。物物會同流智水。門風逐。便示宗枝。即心佛非心佛。歷世明明無別物。即此真心是我心。我心猶是機權出。師曰。此敘馬祖宗派也。或五位。或三路。施設隨根巧回互。不觸當今是本宗。展手通玄無佛祖。師曰。此敘洞上宗派也。或君臣。或父子。量器方圓無彼此。士庶公侯一道平。愚智賢豪明漸次。

師曰。此敘石霜宗派也。有時敲。有時唱。隨根問答譚諦當。應接何曾失禮儀。淺解之流卻生謗。或雙明。或單說。祇要機鋒利禪悅。開權不為斗聦明。舒光只要辨賢哲。有圓相。有默論。千里持來目視瞬。萬般巧妙一圓空。爍迦羅眼通的信。師曰。此敘溈仰宗派也。或全提。或全用。萬像森羅實不共。青山不礙白雲蜚。隱隱當臺透金鳳。師曰。此敘石頭藥山宗派也。像骨鏡。地藏月。玄沙崇壽照無缺。因公致問指歸源。旨趣來人明皎潔。師曰。此敘雪峰地藏宗派也。或稱提。或拈掇。本色衲僧長擊發。句里明人事最精。好手還同楔出楔。或抬薦。或垂手。切要心空易開口。不識先人出大悲。管燭之人照街走。師曰。此敘雲門宗派也。德山棒。臨濟喝。獨出乾坤解橫抹。從頭誰敢亂區分。多口阿師不能說。臨機縱。臨機奪。迅速機鋒如電掣。乾坤只在掌中持。竹木精靈腦劈裂。或賓主。或料揀。大展禪宗辨正眼。三玄三要用當機。四句百非一齊鏟。勸同袍。莫強會。少俊依然成窒礙。不知宗派莫漫汗。永劫長沉生死海。難逢難遇又難聞。猛烈身心快通泰。師曰。此敘德山臨濟宗派也。慈明有善侍者號明眼素。悅師之風。自石霜至大愚。入室。師趯出一隻履。善退身而立。師俯取履。善輒踏倒。師起面壁。以手指連畫壁

【現代漢語翻譯】現代漢語譯本：師父說：『這是敘述石霜宗的宗派。』有時敲擊，有時吟唱，隨著不同根器的提問而回答，談論真諦恰當。應接不暇，何曾失去禮儀？淺薄理解的人卻反而產生誹謗。或者雙重闡明，或者單一解說，只要機鋒銳利，禪悅充滿。開啟方便之門不是爲了爭鬥聰明，展現光明只是爲了辨別賢哲。有圓相的表示，有默默的討論，千里迢迢拿來，目光瞬間領會。萬般巧妙歸於一圓空，如同爍迦羅（Indra，帝釋天）的眼睛一樣通透明確。師父說：『這是敘述溈仰宗的宗派。』或者全部提起，或者全部運用，萬象森羅，實際上各不相同。青山不妨礙白雲飛翔，隱隱約約在臺上顯露出金鳳。師父說：『這是敘述石頭、藥山宗的宗派。』如同象骨鏡，如同地藏月，玄沙、崇壽的光輝照耀無缺。因為公案而提問，指歸本源，旨趣讓來人明白皎潔。師父說：『這是敘述雪峰、地藏宗的宗派。』或者稱揚提起，或者拈花示眾，本色的衲僧（指僧人）長於擊發機鋒。在語句中明白人事最為精通，好手還如同用楔子打出楔子（比喻以其人之道還治其人之身）。或者抬舉推薦，或者垂手示寂，切要心空才能容易開口。不認識先人（指祖師）的大悲心，就像拿著蠟燭的人在街上行走（比喻只照亮別人，不照亮自己）。師父說：『這是敘述雲門宗的宗派。』德山的棒喝，臨濟的棒喝，獨出乾坤，解決橫亙的障礙。從頭到尾誰敢胡亂區分？多嘴的阿師（指僧人）也說不清楚。臨機應變，臨機奪取，迅速的機鋒如同閃電。乾坤只在掌中掌握，竹木精靈也要腦裂。或者賓主對答，或者仔細揀擇，大展禪宗辨別正見的眼力。三玄三要運用得當，四句百非一齊剷除。勸告同修，不要勉強理解，年少俊才依然會成為障礙。不瞭解宗派就不要胡亂猜測，否則將永劫沉淪在生死苦海。難逢難遇又難聞，猛烈地發起身心，快速通達泰然。' 師父說：『這是敘述德山、臨濟宗的宗派。』慈明有一位善於侍奉的侍者，名叫明眼素，悅服師父的風範，從石霜到大愚。進入房間，師父踢出一隻鞋子，明眼素退後站立。師父俯身撿起鞋子，明眼素隨即將其踏倒。師父起身面壁，用手指連續在墻上畫著。

【English Translation】 English version: The Master said, 'This narrates the lineage of the Shishuang (Stone Frost) school.' Sometimes knocking, sometimes chanting, answering questions according to the individual's capacity, discussing the true meaning appropriately. Responding without pause, never losing propriety. Those with shallow understanding, however, give rise to slander. Either explaining doubly, or speaking singly, only requiring sharp Zen wit and filled with Zen joy. Opening the expedient gate is not for competing in cleverness, displaying light is only for distinguishing the wise and virtuous. There are circular diagrams, there are silent discussions, brought from a thousand miles away, understood in an instant with a glance. All kinds of ingenuity return to a single empty circle, like the clear and certain eye of Śakra (Indra, Lord of Gods).' The Master said, 'This narrates the lineage of the Weiyang (Igyang) school.' Either entirely raising, or entirely employing, the myriad phenomena are actually not the same. Green mountains do not obstruct white clouds from flying, faintly revealing a golden phoenix on the platform. The Master said, 'This narrates the lineage of the Shitou (Stone Head) and Yaoshan (Medicine Mountain) school.' Like an elephant bone mirror, like the moon of Dizang (Ksitigarbha), the light of Xuansha (Mystic Sand) and Chongshou (Venerated Longevity) shines without lack. Because of a public case, questions are asked, pointing to the source, the meaning allows those who come to understand clearly and purely. The Master said, 'This narrates the lineage of the Xuefeng (Snow Peak) and Dizang (Earth Treasury) school.' Either praising and raising, or picking up a flower to show the assembly, a true monk is skilled at striking with Zen wit. Understanding human affairs within the words is most refined, a good hand is like driving out a wedge with another wedge (using someone's own methods against them). Either lifting up and recommending, or letting the hands hang down in silence, it is essential to have an empty mind to easily open the mouth. Not recognizing the great compassion of the ancestors (referring to the patriarchs), is like a person holding a candle walking in the street (illuminating others but not oneself). The Master said, 'This narrates the lineage of the Yunmen (Cloud Gate) school.' Deshan's (Virtue Mountain) stick and shout, Linji's (Linji) stick and shout, standing alone in the universe, resolving the obstacles that lie across. From beginning to end, who dares to recklessly distinguish? Even a talkative teacher (referring to a monk) cannot explain it clearly. Responding to the occasion, seizing the opportunity, swift Zen wit is like lightning. The universe is held in the palm of the hand, even the spirits of bamboo and wood will have their brains split. Either guest and host dialogue, or carefully selecting, greatly displaying the Zen school's eye for discerning correct views. The Three Mysteries and Three Essentials are used appropriately, the Four Propositions and Hundred Negations are all swept away. Advising fellow practitioners, do not force understanding, young talents will still become obstacles. If you do not understand the lineage, do not guess wildly, otherwise you will eternally sink in the sea of birth and death. Difficult to encounter, difficult to meet, and difficult to hear, vigorously arouse body and mind, quickly attain thorough ease.' The Master said, 'This narrates the lineage of the Deshan (Virtue Mountain) and Linji (Linji) school.' Ciming (Kind Light) had a skillful attendant named Mingyan Su (Bright Eye Su), who admired the Master's style, from Shishuang (Stone Frost) to Dayu (Great Fool). Entering the room, the Master kicked out a shoe, Mingyan Su stepped back and stood. The Master bent down to pick up the shoe, Mingyan Su then kicked it over. The Master got up and faced the wall, continuously drawing on the wall with his finger.

者三。善瞠眼立其後。師旋轉以履打。至法堂。善曰。與么為人。瞎卻一城人眼在。有講金剛經僧問曰。如是信解不生法相如何。時有狗子臥繩床下。師趯之云。解否。僧曰。不解。師曰。若解即生法相。作偈曰。砂里無油事可哀。翠巖嚼飯餵嬰孩。一朝好惡知端的。始覺從前滿面灰。

贊曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。此風雷鼓動之所蛻。公龍種也。知所趣向。特未變化。一墮此老之手。且置之尋常溝洫之內。雷動風行不為蜾裸螟蛉之祝。聽其自化。一旦漆桶墮地。望之其已成就。則曰維那且喜大事了畢。善知識固當如是也。垂示即舉楊大年機要與著汾水。十五家宗風歌。則所謂櫩聲不斷前旬雨。電影還連后夜雷。學者思之。

汝州葉縣歸省禪師嗣法

舒州浮山法遠禪師

師參汾陽昭公有省發。后受汝海省公記別。聞大楊玄公閉關者數年。遂往一見。機語投契。玄嘆曰。吾老矣。洞上一宗遂竟無人耶。出平生所著直裰皮履示之。師曰。當以此衣履求人付之若何。玄許之曰。他後果得人。以吾偈為證曰。楊廣山前草。憑君得價焞。異苗翻茂處。深密固靈根。其尾云。得法者潛眾十年方可闡化。師三移至浮山退居會聖嵓。閱斑固九流。遂擬作九帶。敘佛祖教義。忽夢得俊

【現代漢語翻譯】現代漢語譯本這三個人。善（人名）瞪大眼睛站在他身後。禪師旋轉身體用鞋子打他。到了法堂。善說：『像這樣爲人師表，會瞎了一城人的眼睛。』有個講《金剛經》的僧人問道：『如果這樣相信理解而不產生法相，那又該如何呢？』當時有隻狗臥在繩床下。禪師踢了它一下說：『理解了嗎？』僧人說：『不理解。』禪師說：『如果理解了就產生了法相。』並作偈語說：『沙子里沒有油真是可悲，翠巖禪師嚼飯餵嬰兒。一旦明白了什麼是好什麼是壞，才發覺從前滿臉都是灰。』

讚語說：大家聚在一起吃醃菜。如果把它叫做一根醃菜，下地獄就像箭一樣快。這是風雷鼓動的地方蛻變出來的。是真正的龍種啊。知道該去向哪裡。只是還沒有變化。一旦落入這位老禪師的手中，就把它放在尋常的溝渠里。風雷的鼓動不是爲了蜾裸螟蛉（兩種小蟲）的祝福。聽任它自己變化。一旦漆桶落地，期望它已經成就，就說維那（寺院職務）且喜大事完畢。善知識本來就應當這樣啊。垂示時舉了楊大年（人名）的機要與著汾水（地名）。十五家宗風歌。那麼所謂檐聲不斷前旬雨，電影還連后夜雷。學者們思考吧。

汝州葉縣歸省禪師繼承了他的法脈。

舒州浮山法遠禪師

禪師參訪汾陽昭公（人名）時有所領悟。後來接受了汝海省公（人名）的印可。聽說大楊玄公（人名）閉關數年，於是前去拜見。機鋒言語非常投合。玄公嘆息說：『我老了，難道洞山宗（佛教宗派）就要後繼無人了嗎？』拿出平生所著的直裰（僧衣）和皮鞋給他看。禪師說：『應當用這衣鞋來尋找傳人，您看如何？』玄公答應說：『他日如果真的得到傳人，用我的偈語作為憑證：楊廣山前的草，憑你才能賣個好價錢。異樣的苗在翻耕的土地上茂盛生長，深密之處才是堅固的靈根。』偈語的結尾說：『得法的人潛藏於大眾之中十年才可以開始弘揚佛法。』禪師三次遷移到浮山，退居會聖巖。閱讀了斑固（人名）的《九流》，於是打算作《九帶》，敘述佛祖的教義。忽然夢見得到俊才。

【English Translation】 English version These three. Shan (a name) glared and stood behind him. The master spun around and struck him with his shoe, reaching the Dharma Hall. Shan said, 'To act as a teacher like this will blind the eyes of everyone in the city.' A monk who lectured on the Diamond Sutra asked, 'If such faith and understanding do not give rise to the appearance of Dharma, then what?' At that time, a dog was lying under the rope bed. The master kicked it and said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'If you understood, you would give rise to the appearance of Dharma.' He then composed a verse: 'It is pitiful that there is no oil in the sand; Cuiyan (a name) chews food to feed infants. Once you truly know what is good and what is bad, you will realize that your face was covered in ash before.'

The eulogy says: Everyone gathers to eat pickled vegetables. If you call it a single pickled vegetable, you will fall into hell like an arrow. This is where the stirring of wind and thunder transforms. It is a true dragon seed. It knows where to go. It has simply not yet transformed. Once it falls into the hands of this old master, it is placed in an ordinary ditch. The stirring of wind and thunder is not for the blessings of the Sphex and螟蛉(two kinds of small insects). Let it transform on its own. Once the lacquer bucket falls to the ground, hoping that it has already been accomplished, then the director says, 'Rejoice, the great matter is completed.' A good teacher should be like this. In his instruction, he cited Yang Danian's (a name) essential points and attached them to the Fen River (a place name). The Fifteen Families' Song of the Sect's Style. Then, as the saying goes, 'The sound of the eaves does not cease from the rain of the previous ten days; the lightning still connects to the thunder of the following night.' Scholars, think about it.

Zen Master Guisheng of Yexian in Ruzhou inherited his Dharma.

Zen Master Fayuan of Fushan in Shuzhou

The master had an awakening when he visited Zen Master Zhaogong of Fenyang (a name). Later, he received the endorsement of Provincial Official Sheng of Ruhai (a name). Hearing that Great Yang Xuangong (a name) had been in seclusion for several years, he went to visit him. Their exchanges were very harmonious. Xuangong sighed, 'I am old, will the Dongshan sect (a Buddhist sect) have no successors?' He took out the straight robe (a monk's robe) and leather shoes he had written in his life to show him. The master said, 'How should these clothes and shoes be used to find a successor?' Xuangong agreed, saying, 'If a successor is truly found in the future, use my verse as proof: The grass in front of Yangguang Mountain, depends on you to sell it for a good price. The unusual seedlings grow luxuriantly in the tilled land; the deep and secret place is the firm spiritual root.' The end of the verse says, 'One who obtains the Dharma should hide among the masses for ten years before beginning to propagate the Dharma.' The master moved three times to Fushan, retiring to Huisheng Cliff. He read Ban Gu's (a name) 'Nine Schools,' and then planned to write 'Nine Belts,' narrating the Buddha's teachings. Suddenly, he dreamed of obtaining a talented person.

鷹。既覺。有義青者適至。以為吉徴。先是青習百法論。自嘆曰。三祇涂遠。自困何益。入洛授華嚴五年。反觀文字。如肉受丳。處處同其義昧。嘗講至諸林菩薩偈曰。即心自性。忽猛省曰。法離文字寧可講乎。即棄而至。師一見嘉意。延之三年。師問曰。外道問佛。不問有言不問無言時如何。世尊良久。汝如何會。青擬進語。師驀以手掩其口。於是青開悟。方禮拜起。遠曰。汝妙悟玄機耶。對曰。設有妙悟也須吐卻。時有資侍者在旁曰。青華嚴今日如病得汗。青回顧曰。合取狗口。汝更忉忉。我即便毆。又服勤三年。師以大楊衣履付之曰。代吾續洞上之風。青曰。洞宗已得聞命。臨濟宗旨可得聞乎。師曰。臨濟達磨骨髓。豈汝後生小德小智所能擬議哉。青不能對。師作九帶辦乃曰。若據圓極法門。本具十數。今此九帶已為諸人說了。更有一帶還見么。若也見得親切。卻請出來說看。說得分明許汝通前九帶圓明道眼。若見不親切。說不相應。依吾語而為己解。則名謗法。大眾到此如何無語。師叱去之。僧問曰。昔有問夾山如何是夾山境。答曰猿抱子歸青障里。鳥㘅花落碧嵓前。法眼曰。我二十年來將作境會。師曰。不作境會作什麼會。僧曰。師意如何。師曰。犀因玩月文生角。像被雷驚花入牙。歐陽文忠公造師室。未

【現代漢語翻譯】現代漢語譯本鷹（指仰山慧寂）。已經醒悟。正好有義青前來拜訪，仰山慧寂認為這是吉祥的徵兆。此前，義青學習《百法論》，曾感嘆道：『三大阿僧祇劫的修行道路太遙遠了，自己困惑又有什麼用呢？』於是前往洛陽講授《華嚴經》五年，回頭再看文字，就像肉被串在烤肉的鐵釬上一樣，處處都覺得意義晦澀不明。曾經講到諸林菩薩的偈語時說：『即心自性』，忽然猛然醒悟道：『離開了文字，佛法怎麼能講授呢？』於是放棄講經前來拜訪仰山慧寂。仰山慧寂一見義青就非常欣賞他的心意，留他在身邊三年。仰山慧寂問義青：『外道問佛，不問有言，不問無言時，世尊是如何回答的？世尊沉默良久。你如何理解？』義青正要開口說話，仰山慧寂突然用手摀住他的嘴。義青因此開悟。剛剛禮拜起身，仰山慧寂說：『你巧妙地領悟了玄機了嗎？』義青回答說：『即使有巧妙的領悟，也必須吐出來。』當時有位名叫資的侍者在旁邊說：『義青講《華嚴經》今天就像病人出了汗一樣舒暢。』義青回頭看著他說：『閉上你的狗嘴！你再嘮叨，我就要打你。』義青又服侍了仰山慧寂三年。仰山慧寂將大楊的衣履交給義青，說：『你代替我延續洞山宗的風範。』義青說：『洞山宗的教義我已經聽聞了，臨濟宗的宗旨可以聽聞嗎？』仰山慧寂說：『臨濟宗是達摩的骨髓，哪裡是你這種後生小輩的淺薄智慧所能揣測的呢？』義青無言以對。仰山慧寂做了九條帶子，然後說：『如果根據圓滿至極的法門來說，本來就具備十種數量。現在這九條帶子已經為你們說了。還有一條帶子，你們看見了嗎？如果看得真切，就請出來說看。說得明白，就允許你通達前面九條帶子的圓明道眼。如果看得不真切，說得不相應，依著我的話語而自己解釋，那就叫做誹謗佛法。』大眾到此，如何無話可說？仰山慧寂呵斥他們離開。有僧人問道：『過去有人問夾山禪師，什麼是夾山境？夾山禪師回答說：猿猴抱著幼崽回到青翠的山林里，鳥兒銜著花朵落在碧綠的巖石前。』法眼禪師說：『我二十年來一直將它當作境界來理解。』仰山慧寂說：『不當作境界來理解，那當作什麼來理解？』僧人說：『禪師您的意思是？』仰山慧寂說：『犀牛因為玩賞月亮而角上生出紋路，大象因為被雷聲驚嚇而牙齒里嵌入花朵。』歐陽文忠公建造仰山慧寂的禪室，尚未完成。

【English Translation】 English version Ying (referring to Yangshan Huiji). Having awakened. It happened that Yiqing came to visit, and Yangshan Huiji considered it an auspicious sign. Before this, Yiqing had studied the 'Treatise on the Hundred Dharmas' (Bai Fa Lun), and lamented, 'The path of three great asamkhya kalpas is too far, what is the use of my own confusion?' So he went to Luoyang to lecture on the 'Avatamsaka Sutra' (Hua Yan Jing) for five years, and looking back at the texts, it was like meat being skewered on a roasting spit, everywhere he felt the meaning was obscure and unclear. Once, when lecturing on the verse of the Zhulin Bodhisattva, saying, 'The mind itself is self-nature,' he suddenly realized, 'How can the Dharma be taught without words?' So he abandoned lecturing and came to visit Yangshan Huiji. Yangshan Huiji was very pleased with Yiqing's intention at first sight and kept him by his side for three years. Yangshan Huiji asked Yiqing, 'An outsider asked the Buddha, not asking about words, not asking about no words, how did the World Honored One answer? The World Honored One remained silent for a long time. How do you understand it?' As Yiqing was about to speak, Yangshan Huiji suddenly covered his mouth with his hand. Yiqing thus attained enlightenment. Just as he bowed and stood up, Yangshan Huiji said, 'Have you subtly realized the profound mechanism?' Yiqing replied, 'Even if there is a subtle realization, it must be spat out.' At that time, an attendant named Zi was beside him and said, 'Yiqing's lecture on the 'Avatamsaka Sutra' today is as comfortable as a patient sweating out the illness.' Yiqing turned to look at him and said, 'Shut your dog mouth! If you keep chattering, I will hit you.' Yiqing served Yangshan Huiji for another three years. Yangshan Huiji gave Yiqing the clothes and shoes of Dayang and said, 'You replace me to continue the style of the Dongshan sect.' Yiqing said, 'I have already heard about the teachings of the Dongshan sect, can I hear about the tenets of the Linji sect?' Yangshan Huiji said, 'The Linji sect is the marrow of Bodhidharma, how can it be speculated by your later generation's shallow wisdom?' Yiqing was speechless. Yangshan Huiji made nine belts and then said, 'If according to the perfect and ultimate Dharma gate, it originally possesses ten numbers. Now these nine belts have already been spoken for you. Is there still one belt that you see? If you see it clearly, please come out and say it. If you speak clearly, you will be allowed to understand the round and bright Dharma eye of the previous nine belts. If you do not see it clearly, and your words are not corresponding, and you interpret it according to my words, then it is called slandering the Dharma.' How can the masses have nothing to say at this point? Yangshan Huiji scolded them to leave. A monk asked, 'In the past, someone asked Zen Master Jiashan, what is the realm of Jiashan? Zen Master Jiashan replied, 'Monkeys carrying their cubs return to the green mountains, birds carrying flowers fall in front of the green rocks.'' Zen Master Fayan said, 'For the past twenty years, I have always understood it as a realm.' Yangshan Huiji said, 'If you don't understand it as a realm, what do you understand it as?' The monk said, 'What is your meaning, Zen Master?' Yangshan Huiji said, 'Rhinoceroses grow patterns on their horns because they admire the moon, elephants embed flowers in their teeth because they are frightened by thunder.' Ouyang Wenzhonggong built Yangshan Huiji's meditation room, but it was not yet completed.

有以異之。因與客下棋。師坐旁睨。文忠收局。請師因棋說法。乃打鼓升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音當機不讓。若是綴五饒三又通一路。始得有般底。只解閉門作活。不會奪角沖關。破節與虎口齊彰。局破后徒勞逴斡。所以道。肥邊易得。瘦肚難求。思行則往往失黏。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道黑白未分時一著落在什麼處。良久曰。從前十九路。迷悟幾多人。又一日示眾曰。未徹底人蔘句不如參意。大徹底人得意不如得句。

贊曰。遠公真可以托六亦之孤。寄百里之命。臨大節而不可奪也。方其受大楊托。得華嚴續洞上宗。付授之際。青曰。曹洞之旨已聞命矣。臨濟宗旨可得聞乎。公正色厲聲曰。臨濟達磨骨髓。豈汝後生小德小智所能擬議哉。嘗聞老汾陽參善知識七十餘員。于曹洞一宗尤深注意。以是觀之。二老為法之心。彼此一道也。遠公得法妙密。發機奇峭。至今生氣凜然逼人。況其親見。作家理應如是。最後示眾云。未徹底人蔘句不如參意。大徹底人得意不如得句。佛祖道妙。豈復有餘蘊乎。

潭州石霜楚圓禪師嗣法

袁州楊岐山方會禪師

師初依慈明住南原。師為輔弼。不憚勤苦。慈明遷道吾石霜。師俱自請為監院事。

【現代漢語翻譯】現代漢語譯本有人對此表示異議。因此，（方會禪師）與客人下棋。（石霜楚圓禪師）坐在旁邊觀看。文忠結束棋局，請（石霜楚圓禪師）藉著棋局來說法。於是（石霜楚圓禪師）敲鼓升座說：『如果談論這件事，就像兩家下棋一樣。』什麼是『敵手知音當機不讓』呢？如果能補綴五子，饒讓三子，又打通一條路，才能有一般的底蘊。只懂得閉門造車，不會奪取角位，衝擊關隘，突破阻礙，與虎口爭鋒，棋局失敗后徒勞地奔波。所以說，肥邊容易得到，瘦腹難以尋求。思考行棋反而常常失去粘連，心粗反而時時碰壁。不要誇耀國手，不要空談神仙。贏棋輸棋暫且不問，且說黑白棋子未分之時，一著棋落在什麼地方？』良久后說：『從前十九路棋盤，迷惑了多少人。』又有一天對大眾開示說：『沒有徹底領悟的人，參究語句不如參究意旨；徹底領悟的人，得到意旨不如得到語句。』

讚語說：遠公（慧遠大師）真可以託付六尺之孤，寄託百里之命，面臨大節而不可動搖。當他接受大楊（慈明楚圓禪師）的託付，得到華嚴延續洞上宗（曹洞宗）的傳承時，傳授之際，青（方會禪師）說：『曹洞宗的宗旨我已經聽聞了。臨濟宗的宗旨可以聽聞嗎？』公正顏厲色地說：『臨濟宗的達磨骨髓，豈是你們這些後生小德小智所能揣測的？』曾經聽說老汾陽（汾陽善昭禪師）參訪善知識七十餘位，對曹洞宗尤其關注。由此看來，二老（慈明楚圓禪師和方會禪師）為法之心，彼此是一樣的。遠公（方會禪師）得法精妙隱秘，發機奇特峭拔，至今生氣凜然逼人，何況是親眼所見。修行人本應如此。最後對大眾開示說：『沒有徹底領悟的人，參究語句不如參究意旨；徹底領悟的人，得到意旨不如得到語句。』佛祖的道妙，難道還有剩餘的蘊藏嗎？

潭州石霜楚圓禪師嗣法

袁州楊岐山方會禪師

（方會）禪師最初依止慈明（楚圓禪師）住在南原。禪師擔任輔弼，不辭辛勞。慈明（楚圓禪師）遷往道吾石霜，禪師都親自請求擔任監院的職務。

【English Translation】 English version Someone raised objections to this. Therefore, (Chan Master Fanghui) played chess with a guest. (Chan Master Chuyuan of Shishuang) sat beside and watched. Wenzhong finished the game and asked (Chan Master Chuyuan) to expound the Dharma based on the chess game. Thereupon, (Chan Master Chuyuan) beat the drum and ascended the seat, saying: 'If we talk about this matter, it is like two families playing chess.' What is 'an opponent who understands you and doesn't yield when the opportunity arises'? If you can complete five in a row, allow three pieces, and open up a path, then you can have a general foundation. Only knowing how to work behind closed doors, not knowing how to seize corners, attack passes, break through obstacles, and compete with the tiger's mouth, it is futile to rush around after the game is lost. Therefore, it is said that a fat side is easy to obtain, but a lean belly is difficult to seek. Thinking about moving often leads to losing connection, and a rough mind often bumps into obstacles. Don't boast about national players, don't talk about immortals. Winning or losing the game is not the question, but where does a move land when black and white are not yet distinguished?' After a long silence, he said: 'In the past, the nineteen-line chessboard has confused how many people.' Another day, he instructed the assembly, saying: 'For those who have not thoroughly understood, contemplating phrases is not as good as contemplating the meaning; for those who have thoroughly understood, obtaining the meaning is not as good as obtaining the phrases.'

The eulogy says: Yuan Gong (Master Huiyuan) is truly someone to whom you can entrust an orphan of six feet and entrust the fate of a hundred miles, unyielding in the face of great adversity. When he received the entrustment of Da Yang (Chan Master Ciming Chuyuan) and obtained the continuation of the Huayan lineage of the Dongshan School (Caodong School), during the transmission, Qing (Chan Master Fanghui) said: 'I have already heard the principles of the Caodong School. Can I hear the principles of the Linji School?' The master sternly said: 'How can the marrow of the Linji School's Dharma be speculated by you, a junior with little virtue and wisdom?' It has been said that the old Fenyang (Chan Master Fenyang Shanzhao) visited more than seventy good teachers and paid particular attention to the Caodong School. From this, it can be seen that the two elders (Chan Master Ciming Chuyuan and Chan Master Fanghui) have the same heart for the Dharma. Yuan Gong's (Chan Master Fanghui) attainment of the Dharma is subtle and profound, and his expression is unique and sharp. Even now, his vitality is awe-inspiring, let alone when he was seen in person. Practitioners should be like this. Finally, he instructed the assembly, saying: 'For those who have not thoroughly understood, contemplating phrases is not as good as contemplating the meaning; for those who have thoroughly understood, obtaining the meaning is not as good as obtaining the phrases.' Is there any remaining treasure in the wonderful path of the Buddhas and Patriarchs?

Chan Master Chuyuan of Shishuang in Tanzhou inherited the Dharma.

Chan Master Fanghui of Yangqi Mountain in Yuanzhou.

Initially, Chan Master (Fanghui) relied on Ciming (Chuyuan) and lived in Nanyuan. The master served as an assistant, not shunning hard work. When Ciming (Chuyuan) moved to Daowu Shishuang, the master personally requested to serve as the supervisor.

眾論稱。善挾紙衾入典金谷。時時出憃語以咈其師。慈明諸方傳以為當。慈明飯罷必山行。禪者問道多失所在。師闞其出未遠。輒檛鼓集眾。慈明遽還。怒數之曰。少叢林暮而升座。何從得此規繩。師徐對曰。汾州晚參何為非規繩乎。慈明無如之何。今叢林三八唸誦后參者其原也。慈明遷興化。師辭還九峰。萍實道人請住楊岐。時九峰勤公不知師。驚曰。會監院亦能禪乎。師受請問答罷。乃曰。更有問話者么。試出相見。楊岐今日性命在汝諸人手裡。一任橫拖倒拽。為什如此。大丈夫兒須當衆抉擇。莫背地裡似水底按葫蘆相似。當衆勘驗看有么。若無。楊岐失利下座。勤公把住云。今日且喜得個同參。師曰。同參底事作么生。勤公曰楊。歧牽犁。九峰拽把。師曰。正當與么時。楊歧在前。九峰在前。勤公無語。師托開曰。將謂同參。元來不是。師示眾曰。不見一法是大過患。拈拄杖云。穿過釋迦老子鼻孔作么生道得。脫身一句。向水不洗水處道將一句來。良久曰。向道莫行山下路。果聞猿叫斷腸聲。又曰一。切智通無障礙。拈拄杖云。拄杖子向汝諸人面前逞神通去也。擲下云。直得乾坤震裂。山嶽動搖。豈不見道一切智智清凈。拍繩床曰。三十年莫道楊岐龍頭蛇尾。又問僧曰。云深路僻高駕何來。對曰。天無四壁。師

【現代漢語翻譯】眾人都說，善挾紙衾（一種用紙做的被子）進入典當行金谷。時常說出一些愚蠢的話來冒犯他的老師。慈明（禪師名號）在各地都傳言認為他應當如此。慈明吃完飯後必定去山中行走。禪宗學徒問道時常常找不到方向。善挾紙衾看到慈明離去不遠，就敲鼓召集大家。慈明立刻返回，生氣地責備他說：『年紀輕輕就在叢林里傍晚升座，從哪裡學來的這種規矩？』善挾紙衾慢慢地回答說：『汾州（地名）的晚參為什麼就不是規矩呢？』慈明無可奈何。現在叢林里三八唸誦后才開始參禪，就是從這裡開始的。慈明後來遷往興化（地名），善挾紙衾告辭返回九峰（地名）。萍實道人（人名）請他主持楊岐（地名）的事務。當時九峰勤公（禪師名號）不瞭解善挾紙衾，驚訝地說：『難道監院（寺院中的職務）也會禪嗎？』善挾紙衾接受邀請，問答完畢后，就說：『還有要問話的人嗎？可以出來相見。楊岐今天的性命就在你們各位的手裡，任憑你們橫拖倒拽。』為什麼要這樣做呢？大丈夫應當在眾人面前決斷選擇，不要在背後像在水底按葫蘆一樣。當衆檢驗看看有沒有，如果沒有，楊岐就失敗下座。勤公抓住他說：『今天且喜得到一個同參（一起參禪的人）。』善挾紙衾說：『同參的事情怎麼做？』勤公說：『楊岐牽犁，九峰拽把。』善挾紙衾說：『正在這個時候，楊岐在前，還是九峰在前？』勤公無話可說。善挾紙衾推開他說：『本以為是同參，原來不是。』善挾紙衾向大眾開示說：『不見一法（沒有看到任何一個法）是最大的過患。』拿起拄杖說：『穿過釋迦老子（佛教創始人）的鼻孔，怎麼說才說得出來？』脫身一句，向水不洗水處說出一句來。良久說：『早知道不要走山下路，果然聽到猿猴的叫聲，令人肝腸寸斷。』又說：『一切智通無障礙。』拿起拄杖說：『拄杖子在你們各位面前逞神通去了。』扔下拄杖說：『直接震裂乾坤，山嶽動搖。』難道沒聽說過一切智智清凈嗎？拍打繩床說：『三十年不要說楊岐龍頭蛇尾。』又問僧人說：『云深路僻，高駕從何而來？』僧人回答說：『天無四壁。』

【English Translation】 It is said that he, Shan Xie Zhi Qin (name), would bring his paper quilt into the pawnshop, Jin Gu (name of the pawnshop). He often spoke foolishly to offend his teacher. Ci Ming (name of a Zen master) was rumored everywhere to believe that he should do so. Ci Ming would always walk in the mountains after finishing his meal. When Zen students asked questions, they often lost their way. Shan Xie Zhi Qin, seeing that Ci Ming had not gone far, would beat the drum to gather everyone. Ci Ming immediately returned and angrily rebuked him, saying, 'At such a young age, you ascend the seat in the monastery in the evening. Where did you learn this rule?' Shan Xie Zhi Qin slowly replied, 'Why isn't the evening meditation at Fen Zhou (place name) a rule?' Ci Ming was helpless. Now, the practice of Zen meditation after the three-eight recitation in the monastery originated from this. Later, Ci Ming moved to Xing Hua (place name), and Shan Xie Zhi Qin bid farewell and returned to Jiu Feng (place name). Daoist Ping Shi (name of a person) invited him to preside over the affairs of Yang Qi (place name). At that time, Abbot Qin of Jiu Feng (name of a Zen master) did not know Shan Xie Zhi Qin and was surprised, saying, 'Does even the supervisor (position in the monastery) know Zen?' Shan Xie Zhi Qin accepted the invitation, and after the question-and-answer session, he said, 'Are there any others who want to ask questions? Come forward and meet me. The life of Yang Qi today is in your hands, allowing you to drag and pull as you please.' Why do this? A great man should make decisions in front of everyone, not like pressing a gourd underwater in secret. Examine it in public to see if there is anything there. If not, Yang Qi will fail and step down. Abbot Qin grabbed him and said, 'Today, I am glad to have found a fellow practitioner.' Shan Xie Zhi Qin said, 'What is the matter of being a fellow practitioner?' Abbot Qin said, 'Yang Qi pulls the plow, and Jiu Feng pulls the handle.' Shan Xie Zhi Qin said, 'At this very moment, is Yang Qi in front or Jiu Feng in front?' Abbot Qin was speechless. Shan Xie Zhi Qin pushed him away and said, 'I thought you were a fellow practitioner, but you are not.' Shan Xie Zhi Qin addressed the assembly, saying, 'Not seeing a single dharma (not seeing any single law) is the greatest fault.' He picked up his staff and said, 'How can one say what it is like to pierce through the nostrils of the old Shakyamuni (founder of Buddhism)?' Utter a phrase of liberation, utter a phrase where water does not wash water. After a long while, he said, 'I knew I shouldn't have taken the road at the foot of the mountain, and indeed I heard the cries of the monkeys, breaking my heart.' He also said, 'All wisdom penetrates without obstruction.' He picked up his staff and said, 'The staff is displaying its supernatural powers before you all.' He threw down the staff and said, 'It directly shatters the universe, and the mountains shake.' Haven't you heard that all wisdom is pure? He slapped the rope bed and said, 'For thirty years, don't say that Yang Qi is a dragon's head and a snake's tail.' He then asked a monk, 'The clouds are deep and the road is remote, where does your noble carriage come from?' The monk replied, 'The sky has no four walls.'

曰。踏破多少草鞋來。僧便喝。師曰。一喝兩喝後作么生。僧曰。看者老和尚著忙。師曰。拄杖不在。且坐喫茶。又問一僧曰。敗葉堆云。朝離何處。曰。觀音。曰。觀音腳下一句作么生道。曰。適來相見了也。曰。相見底事作么生。僧無語。師曰。第二上座代參頭道看。亦無語。師曰。彼此相鈍置。

贊曰。楊岐在慈明時。時出憃語以咈其師。臨濟中興之機實本於此。傳曰。父子主恩。楊岐真報恩者哉。自五宗之分。惟臨濟之會斑斑猶在。雲門曹洞率皆漫微。慈明之門又有楊岐黃龍二宗。黃龍在當時諸子號為特盛。楊岐得人僅如祥麟一角矣。如傳語臨濟者必指楊岐兒孫。不知楊岐之恩自吾大慧而亡。誰復報也。僧問。如何是佛。三腳驢子弄蹄行。便恁么去時如何。湖南長老此有過父祖之作。何以跂及。寂音曰。其提綱振領。大類雲門。及勘衲僧。又如南院。真知言哉。

洪州黃龍慧南禪師

師受三角澄公旨決。偕澄居泐潭。與之分座。適南昌悅公見之。歸臥嘆曰。南有道之器也。惜未受本色鉗槌。與會游西山。因夜話語及雲門法道。悅曰。澄公雖雲門之後。然法道異之耳。師問所以異。悅曰。雲門如九轉丹砂。點鐵作金。澄公乃藥汞銀。徒可玩。入火即流去。師怒。以枕投之。明日悅謝過曰。云

【現代漢語翻譯】現代漢語譯本：（僧人）說：『踏破多少草鞋來？』（慧南禪）師便喝（一聲）。師說：『一喝兩喝後作么生？』（僧人）說：『看者老和尚著忙。』師說：『拄杖不在，且坐喫茶。』又問一僧人說：『敗葉堆云，朝離何處？』（僧人）說：『觀音（菩薩名）。』（慧南禪）師說：『觀音腳下一句作么生道？』（僧人）說：『適來相見了也。』（慧南禪）師說：『相見底事作么生？』僧人無語。（慧南禪）師說：『第二上座代參頭道看。』亦無語。（慧南禪）師說：『彼此相鈍置。』

贊曰：楊岐（方會禪師）在慈明（楚圓禪師）時，時出憃語以咈其師。臨濟（宗）中興之機實本於此。《傳》曰：『父子主恩。』楊岐真報恩者哉。自五宗之分，惟臨濟之會斑斑猶在，雲門（宗）曹洞（宗）率皆漫微。慈明之門又有楊岐黃龍（宗）二宗。黃龍在當時諸子號為特盛，楊岐得人僅如祥麟一角矣。如傳語臨濟者必指楊岐兒孫，不知楊岐之恩自吾大慧（宗杲禪師）而亡，誰復報也？僧問：『如何是佛？』三腳驢子弄蹄行。便恁么去時如何？湖南長老此有過父祖之作，何以跂及？寂音曰：『其提綱振領，大類雲門，及勘衲僧，又如南院。』真知言哉。

洪州黃龍慧南禪師

（慧南禪）師受三角澄公旨決，偕澄居泐潭，與之分座。適南昌悅公見之，歸臥嘆曰：『南有道之器也，惜未受本色鉗槌。』與會游西山，因夜話語及雲門法道。悅曰：『澄公雖雲門之後，然法道異之耳。』（慧南禪）師問所以異。悅曰：『雲門如九轉丹砂，點鐵作金。澄公乃藥汞銀，徒可玩，入火即流去。』（慧南禪）師怒，以枕投之。明日悅謝過曰：『云』

【English Translation】 English version: (A monk) said, 'How many straw sandals have been worn out?' (Huinan Chan) Master then shouted. The Master said, 'What happens after one shout, two shouts?' (The monk) said, 'The old master looks flustered.' The Master said, 'My staff is not here; let's sit and have tea.' He then asked another monk, 'Withered leaves piled like clouds, where did you leave this morning?' (The monk) said, 'Guanyin (Avalokiteśvara Bodhisattva).' (Huinan Chan) Master said, 'How do you say a phrase under Guanyin's feet?' (The monk) said, 'I just met her.' (Huinan Chan) Master said, 'What about the matter of meeting?' The monk was silent. (Huinan Chan) Master said, 'Let the second seat speak on behalf of the head monk.' He was also silent. (Huinan Chan) Master said, 'We are both being dull.'

Eulogy: Yangqi (Fanghui Chan Master), when he was with Ciming (Chuyuan Chan Master), often spoke foolishly to contradict his teacher. The revival of the Linji (school) originated from this. The Chronicle says, 'Father and son are grateful for the grace of the ruler.' Yangqi truly repaid the grace. Since the division into the five schools, only the Linji assembly remains clearly visible; the Yunmen (school) and Caodong (school) have mostly faded away. From Ciming's school came the two schools of Yangqi and Huanglong. Huanglong was considered particularly prosperous among the disciples at that time; Yangqi only obtained people as rare as a unicorn's horn. If one speaks of transmitting the Linji, they must refer to Yangqi's descendants. It is not known that Yangqi's grace died with our Dahui (Zonggao Chan Master); who will repay it? A monk asked, 'What is Buddha?' A three-legged donkey prances around. What if it goes on like this? The elders of Hunan have surpassed their ancestors in this; how can they be reached? Jiyin said, 'His outlining and leading are very similar to Yunmen, and his examining monks is like Nanyuan.' Truly insightful words.

Chan Master Huinan of Huanglong in Hongzhou

The Master received the secret decree from Sanjiao Cheng Gong, and lived with Cheng at Letan, sharing the seat with him. It happened that Yue Gong of Nanchang saw him, and returned to bed sighing, 'The South has a vessel of the Way, but it is a pity that he has not received the true hammer.' He traveled with the assembly to West Mountain, and during a night conversation, they spoke of the Yunmen Dharma path. Yue said, 'Although Cheng Gong is a descendant of Yunmen, the Dharma path is different.' (Huinan Chan) Master asked how it was different. Yue said, 'Yunmen is like nine-turn cinnabar, turning iron into gold. Cheng Gong is like medicinal mercury silver, only good for playing with; it flows away when put into the fire.' (Huinan Chan) Master was angry and threw a pillow at him. The next day, Yue apologized, saying, 'Yun'

門氣宇如王。甘死語下乎。澄公以心法受人死語也。死語其能活人哉。即皆去。師挽之曰。即如是誰可汝意者。悅曰。石霜楚圓手段出諸方。子欲見之不宜后也。師默計之曰。此行腳大事也。悅嗣翠嵓。而使見石霜。見之有得。于悅何有哉。即日辦裝。中塗聞慈明不事事。慢侮少叢林。乃悔。欲無往。留萍鄉累日。結伴自攸縣登衡岳。寓止福嚴老宿賢叉手者。大陽明安之嗣。命師掌記室。泐潭闡師不入石霜。遣使來訊。俄賢卒。郡以慈明領福嚴。師心喜且欲觀其人以驗悅言。慈明既至。師望見心容俱肅。聞其論多貶剝諸方。而件件數為邪解者。所以泐潭密付之旨。為之氣索而歸。念悅平日之語。翻然改曰。大丈夫心膂間其可自為疑礙乎。趍詣慈明室曰。慧南以闇短。望道未見。此聞夜參。如迷行得指南車然。惟大慈更施法雨。使盡余疑。慈明笑曰。書記領徒遊方名聞叢林。借有疑不以衰陋。坐而商略顧不可哉。呼侍者進榻而坐。師固辭。哀懇愈切。慈明曰。書記學雲門禪。必善其旨。如曰放洞山三頓棒。洞山於時應打不應打。師曰。應打。茲明聞三頓棒聲便是吃棒。自旦至暮。聞鴉嗚鵲噪。鐘魚鼓板之聲。亦應吃棒。吃棒何時是了。師瞠目而卻。慈明曰。吾始疑不堪汝師今可矣。即便拜。師拜起。慈明理前語曰。脫如

汝會雲門意旨。則趙州嘗言。臺山婆子被我勘破。試指其可勘處看。師面熱汗下不知答。趍出。明日詣之又遭詬罵。師慚見左右即曰。政以未解求決耳。罵豈慈悲法施之式。慈明笑曰。是罵耶。師於是默契其旨。失聲曰。泐潭果是死語。獻偈曰。傑出叢林是趙州。老婆勘破有來由。而今四海清如鏡。行人莫與路為仇。慈明以手點有字顧師。師即易為沒字。而心服其妙。密留月餘辭去。時年三十五。后遇泉大道拊師背曰。汝脫類汾州。厚自愛。明年會悅公于金鑾。相見一笑曰。我不得友兄及谷泉。安識慈明。后住同安。示眾曰。智海無性。因覺妄以成凡。覺妄元虛。即凡心而見佛。便爾休去。謂同安無摺合。隨汝顛倒所欲。南斗七。北斗八。住黃龍。結庵溪上曰積翠。時南州高士潘興嗣延之。嘗問其故。師曰。父嚴則子孝。今日之訓。後日之范也。譬諸地爾。隆者下之。洼者平之。彼將登九仞之上。吾亦與俱。困而極於九淵之下。吾亦與之俱。伎之窮則妄盡而自釋也。又曰。姁之嫗之。春夏之所以生育也。霜之雪之。秋冬之所以成熟也。吾欲無言得乎。以佛手驢腳生緣三語問。學者莫能契其旨。天下叢林目為三關。脫有酬者。師無可否。斂目危坐。人莫涯其意。延之又問其故。師曰。已過關者掉臂徑往。安知有關吏。從

【現代漢語翻譯】現代漢語譯本你懂得雲門（Yunmen）的意旨嗎？趙州（Zhaozhou）曾經說過：『臺山（Taishan）的老婆子被我勘破了。』你試著指出其中可以勘破的地方給我看看。』這位禪師面紅耳赤，汗流浹背，不知如何回答，便快步離開了。第二天再去請教，又遭到一頓斥責謾罵。禪師慚愧地對身邊的人說：『我正是因為不理解才來求教的，謾罵難道是慈悲施法的形式嗎？』慈明（Ciming）笑著說：『這是謾罵嗎？』禪師於是默默領會了其中的旨意，失聲說道：『泐潭（Letan）果然是死語啊！』於是獻上一首偈語說：『傑出叢林的是趙州，老婆子被勘破自有來由。如今四海清明如鏡，修行人不要與道路為仇。』慈明用手指著『有』字問禪師，禪師立刻將『有』字改為『沒』字，內心佩服他的精妙。秘密地住了月餘后告辭離去，當時三十五歲。後來遇到泉大道（Quandaodao），泉大道拍著禪師的背說：『你很像汾州（Fenzhou）的人，要好好愛護自己。』第二年與悅公（Yuegong）在金鑾（Jinluan）相遇，相見一笑說：『我如果沒有結交你和谷泉（Guquan）兩位朋友，怎麼能認識慈明呢？』後來住在同安（Tongan），向大眾開示說：『智慧之海沒有自性，因為覺悟虛妄才成就凡夫。覺悟虛妄原本是空虛的，當下凡夫心就是見到佛。』就這樣停止吧，說同安沒有摺合，隨你們顛倒所欲。南斗七星，北斗八星。』住在黃龍（Huanglong），在溪邊結廬，名為積翠（Jicui）。當時南州（Nanzhou）的高士潘興嗣（Panxingsi）邀請他，曾經問他這樣做的緣故，禪師說：『父親嚴格，兒子就孝順，這是今天的訓誡，也是後天的規範。』譬如土地，高的地方就把它降低，低的地方就把它填平。他將要登上九仞（Jiuren）的高處，我也與他一同前往；他困頓到極點，落到九淵（Jiuyuan）的深處，我也與他一同前往。伎倆到了窮盡的時候，妄念就會消盡而自然解脫。』又說：『愛護他，養育他，這是春夏之所以生育的原因；霜凍他，雪壓他，這是秋冬之所以成熟的原因。我想要不說話可以嗎？』用『佛手』、『驢腳』、『生緣』三個詞語提問，學的人沒有能領會其中的旨意。天下叢林將這三個問題稱為三關。即使有人回答出來，禪師也沒有什麼可以否定的，只是閉上眼睛端正地坐著，沒有人能揣測他的意思。潘興嗣又問他這樣做的緣故，禪師說：『已經過了關的人，甩開手臂徑直往前走，哪裡還知道有關卡的官吏呢？』

【English Translation】 English version Do you understand the meaning of Yunmen (cloud gate)? Zhaozhou (Zhao Zhou) once said, 'The old woman of Taishan (Mount Tai) has been seen through by me.' Try to point out the place where she can be seen through for me to see.' The Chan master's face turned red, he was sweating profusely, and he didn't know how to answer, so he quickly left. The next day, he went to ask again and was scolded and cursed again. The Chan master said with shame to the people around him, 'I am asking for advice precisely because I don't understand. Is scolding a form of compassionate Dharma giving?' Ciming (Ci Ming) smiled and said, 'Is this scolding?' The Chan master then silently understood the meaning, and exclaimed, 'Letan (Le Tan) is indeed dead language!' So he presented a verse saying: 'Outstanding in the forest is Zhaozhou, the old woman being seen through has its reasons. Now the four seas are clear as a mirror, practitioners should not be enemies with the road.' Ciming pointed to the word 'existence' and asked the Chan master, who immediately changed the word 'existence' to 'non-existence', admiring his subtlety in his heart. He stayed secretly for more than a month before leaving, at the age of thirty-five. Later, he met Quan Dadao (Quan Da Dao), who patted the Chan master's back and said, 'You are very similar to the people of Fenzhou (Fen Zhou), take good care of yourself.' The following year, he met Yuegong (Yue Gong) in Jinluan (Jin Luan), and they smiled at each other and said, 'If I had not made friends with you and Guquan (Gu Quan), how could I have known Ciming?' Later, he lived in Tongan (Tong An) and taught the public, saying, 'The sea of wisdom has no self-nature, because of awakening to delusion that ordinary people are made. Awakening to delusion is originally empty, and the ordinary mind is seeing the Buddha.' Just stop there, saying that Tongan has no compromise, let you reverse as you wish. The Big Dipper seven stars, the Big Dipper eight stars.' Living in Huanglong (Huang Long), he built a hut by the stream, named Jicui (Ji Cui). At that time, the noble scholar Pan Xingsi (Pan Xing Si) of Nanzhou (Nan Zhou) invited him, and once asked him the reason for doing so. The Chan master said, 'If the father is strict, the son will be filial, this is today's instruction, and also tomorrow's norm.' For example, the land, lower the high places and fill the low places. He will climb to the height of Jiuren (Jiuren), and I will go with him; he is so tired that he falls to the depths of Jiuyuan (Jiuyuan), and I will go with him. When the skills are exhausted, delusions will disappear and be released naturally.' He also said, 'Cherish him, nurture him, this is the reason for the birth of spring and summer; frost him, snow him, this is the reason for the maturity of autumn and winter. Can I not speak?' Asking with the three words 'Buddha's hand', 'donkey's foot', and 'birth condition', the learners were unable to understand the meaning. The forests of the world call these three questions the three barriers. Even if someone answers, the Chan master has nothing to deny, just closes his eyes and sits upright, and no one can guess his meaning. Pan Xingsi asked him the reason for doing so again, and the Chan master said, 'Those who have passed the barrier swing their arms and go straight ahead, how do they know the officials of the barrier?'

吏問可否。此未透關者也。黃龍法席之盛。追媲泐潭馬祖百丈大智。

贊曰。積翠已佩泐潭左券。云峰一見而使焚之。俾見慈明南素孤高。聞慈明之風中道而止。適有福嚴坴會驚喜半之。夜聞慈明呵斥諸方。皆其所寶惜者。竟夕不寢黎明入室。遂為慈明所擒。矢盡弓亡。證入過量。黃龍頭角見於此矣。常以佛手驢腳生緣三轉語勘證學者。當時謂之黃龍三關。有能裂終軍之繻奴斥宋公子關吏只眨得眼。奚暇問可否哉。驗其得人。皆一時大老本色鉗錘者也。今苦口之詞。特其緒餘土苴。學者從是而入。其殆庶。

袁州楊岐山方會禪師嗣法

舒州海會白雲守端禪師

師初在楊岐座下。會公一日問師。受業師是誰。師曰。茶陵郁和尚。會公曰。吾聞其過溪有省。作偈甚奇。能紀之否。師即誦曰。我有神珠一顆。久被塵勞關𤨏。今朝塵盡光生。照見山河萬朵。會公大笑起去。師愕然視左右。通夕不寐。明日入室諮詢其事。時方歲旦。會公曰。汝見昨日打野狐否。師曰。見之。會公曰。汝二籌不及渠。師又大駭曰。何謂也。會公曰。渠愛人笑。汝怕人笑。師於是大悟。辭去。游廬山。圓通訥禪師讓圓通以居之。未幾以東堂客情難遣。遂退院負包而去五祖之閑房。后住法華。遷住舒州海會。上堂顧視眾曰。

【現代漢語翻譯】現代漢語譯本：關吏問他是否可以通行，說明這個人還沒有真正領悟透徹。黃龍慧南禪師的法席非常興盛，可以與泐潭（Lè tán，地名）的馬祖（Mǎzǔ，指馬祖道一禪師）和百丈（Bǎizhàng，指百丈懷海禪師）以及大智禪師相媲美。

讚語說：積翠禪師已經佩服泐潭禪師，云峰禪師一見慈明禪師就燒掉了（泐潭禪師的）書券，是爲了表明慈明禪師和南素禪師的孤高品格。有人聽到慈明禪師的風采，中途卻停止不前，恰好遇到福嚴坴會禪師，感到又驚又喜。晚上聽到慈明禪師呵斥各方禪師，那些都是他所珍視的。整夜無法入睡，黎明時進入慈明禪師的房間，最終被慈明禪師所折服，就像箭已射完，弓也損壞一樣，證入了超越常人的境界。黃龍慧南禪師的頭角就在這裡顯現出來了。他經常用佛手、驢腳、生緣這三個轉語來勘驗學者。當時人們稱之為黃龍三關。如果有人能像終軍那樣撕毀繒帛，像怒斥宋公子那樣呵斥關吏，關吏只會眨眼，哪裡還有空閑問可否呢？考察他所得到的人才，都是一時的大老，具有本色的鉗錘手段。現在這些苦口婆心的言辭，只不過是他的緒餘和土苴罷了。學者如果能從此入門，或許就差不多了。

袁州（Yuánzhōu，地名）楊岐山（Yángqí shān，山名）方會禪師繼承了他的法脈。

舒州（Shūzhōu，地名）海會（Hǎihuì，寺名）白雲守端禪師

禪師最初在楊岐方會禪師座下。方會禪師有一天問禪師：『你的受業師是誰？』禪師回答說：『是茶陵郁和尚。』方會禪師說：『我聽說他過溪時有所領悟，作的偈子非常奇特，你能記得嗎？』禪師隨即背誦說：『我有一顆神珠，長久被塵勞所封閉。今天塵埃消盡，光明煥發，照見山河萬朵。』方會禪師大笑起來，離開了。禪師愕然地看著左右，整夜無法入睡。第二天進入方會禪師的房間，請教這件事。當時正值新年，方會禪師說：『你昨天看到打野狐了嗎？』禪師說：『看到了。』方會禪師說：『你比他差一籌。』禪師又大驚說：『為什麼這麼說？』方會禪師說：『他愛人笑，你怕人笑。』禪師於是大悟，辭別而去，遊歷廬山。圓通訥禪師將圓通寺讓給他居住。不久，因為東堂的客情難以推辭，於是退出了寺院，揹著行囊去了五祖寺的閑房。後來住持法華寺，遷住舒州海會寺。上堂時，環顧眾人說：

【English Translation】 English version: The gatekeeper asked if he could pass, indicating that this person had not truly understood. The Dharma assembly of Huanglong Huinan (Huánglóng Huìnán) was very prosperous, comparable to Mazu (Mǎzǔ, referring to Mazu Daoyi) and Baizhang (Bǎizhàng, referring to Baizhang Huaihai) of Letan (Lè tán, place name), as well as Dazhi.

The eulogy says: Chan Master Jicui already admired Chan Master Letan; Chan Master Yunfeng burned the bond (of Chan Master Letan) upon seeing Ciming, in order to show the solitary and lofty character of Chan Master Ciming and Nansu. Someone heard of the demeanor of Chan Master Ciming, but stopped halfway. Coincidentally, he met Chan Master Fuyan Lihui and felt both surprised and delighted. At night, he heard Chan Master Ciming scolding various Chan masters, all of whom he cherished. Unable to sleep all night, he entered Chan Master Ciming's room at dawn and was eventually subdued by Chan Master Ciming, just like an arrow that has been shot and a bow that has been broken, entering a state beyond ordinary people. The horns of Huanglong Huinan are revealed here. He often used the three turning phrases of 'Buddha's hand,' 'donkey's leg,' and 'birth source' to examine scholars. At that time, people called them the Three Barriers of Huanglong. If someone could tear the silk like Zhong Jun, and scold the gatekeeper like scolding the Song prince, the gatekeeper would only blink his eyes, where would he have time to ask whether it was permissible? Examining the talents he obtained, they were all great figures of the time, possessing the authentic tongs and hammer methods. Now, these words of earnest advice are merely his remnants and dregs. If scholars can enter from here, it may be close to the mark.

Chan Master Fanghui of Yangqi Mountain (Yángqí shān, mountain name) in Yuanzhou (Yuánzhōu, place name) inherited his Dharma lineage.

Chan Master Baiyun Shouduan of Haihui (Hǎihuì, temple name) in Shuzhou (Shūzhōu, place name)

The Chan Master was initially under Chan Master Fanghui of Yangqi. One day, Chan Master Fanghui asked the Chan Master: 'Who is your teacher?' The Chan Master replied: 'It is the Venerable Chaling Yu.' Chan Master Fanghui said: 'I heard that he had an awakening when crossing a stream and composed a very unique verse. Can you remember it?' The Chan Master immediately recited: 'I have a divine pearl, long sealed by the dust of afflictions. Today, the dust is gone, and the light shines forth, illuminating myriad mountains and rivers.' Chan Master Fanghui laughed and left. The Chan Master looked around in astonishment and could not sleep all night. The next day, he entered Chan Master Fanghui's room to inquire about this matter. It was New Year's Day, and Chan Master Fanghui said: 'Did you see the fox being beaten yesterday?' The Chan Master said: 'I saw it.' Chan Master Fanghui said: 'You are one step behind him.' The Chan Master was greatly surprised and said: 'What do you mean?' Chan Master Fanghui said: 'He loves people's laughter, you fear people's laughter.' The Chan Master then had a great awakening, bid farewell, and traveled to Mount Lu. Chan Master Yuantong Ne yielded the Yuantong Temple to him. Soon after, because the guest affairs of the East Hall were difficult to decline, he left the temple, carrying his bag, and went to the idle room of the Fifth Patriarch Temple. Later, he resided at Fahua Temple and moved to Haihui Temple in Shuzhou. When ascending the Dharma seat, he looked around at the assembly and said:

鼓聲未擊已前。山僧未登座之際。好人古佛樣子。若人向此薦得。可謂古釋迦不前。今彌勒不后。更聽三寸舌頭上帶出來底。早已參差。須有辨參差眼。方救得完全。有么。乃曰。更與汝老婆。開口時末上一句正道著。舉步時末上一步正蹋著。為什麼鼻孔不正。為尋常見鼻孔頑了。所以不肯發心。今日勸諸人發卻去。良久曰一便下座。門風峻拔如此。僧請問。慧超問法眼如何是佛。曰汝是慧超。師作偈示之。一文大光錢。賈得個油糍吃。放在肚裡了。當下便不饑。又問。僧問雲門如何是透法身句。曰北斗里藏身。師又作偈曰。九衢公子游花慣。末弟貧儒感慨多。冷地看宅人富貴。等閑無奈幞頭何。

贊曰。宗師接人必觀其器。故有隨機而授道者。亦有能弛吾檐于吾肩者。或可繼之。可可承之。致大吾宗必得其人而後可。楊岐之得白雲是也。一引其手。放之顛崖。彼方矍然而驚。則性命已墮吾手中。聞茶陵之偈。驅儺之機正用此手。白雲於此失利。卻以此手責報於人。其言曰。若端的一回汗出。一莖草上現瓊樓玉殿。若未得一回汗出。縱有瓊樓玉殿卻被一莖草蓋卻。又曰。無業道一毫頭聖凡情念未盡。未免入驢胎馬腹去。瞎漢但恁么看取。又云。圓成沈識海。既是圓成。為什麼沉識海。遂拈拄杖云。只為喚作拄杖

【現代漢語翻譯】現代漢語譯本鼓聲還未敲響之前，山僧還未登上法座之時，（你們的）樣子就像好人或古佛一樣。如果有人能在此刻領悟，那就可以說是古釋迦（釋迦牟尼佛，Sakyamuni）沒有前進，今彌勒（彌勒菩薩，Maitreya）沒有落後。再聽聽我這三寸舌頭上說出來的話，早已有了差別。必須要有能辨別差別的眼睛，才能完全救度（你們）。有嗎？（法眼禪師）於是說：『再告訴你，老太婆，開口時最後一句才是正道所在，舉步時最後一步才是真正踩在實處。』為什麼（你們的）鼻孔不正？因為尋常總是看到（自己的）鼻孔，已經麻木了，所以不肯發心。今天勸各位發心去除（麻木）。』良久之後便下座。門風如此峻峭挺拔。僧人請問，慧超（人名，Huichao）問法眼（法眼文益禪師，Fayan Wenyi）什麼是佛？（法眼）說：『你就是慧超。』禪師作偈語開示：『一文大光錢，買了個油糍吃，放在肚子里了，當下便不饑。』又問，僧人問雲門（雲門文偃禪師，Yunmen Wenyan）什麼是透法身句？（雲門）說：『北斗里藏身。』禪師又作偈語說：『九衢公子游花慣，末弟貧儒感慨多。冷地看宅人富貴，等閑無奈幞頭何。』

讚語說：宗師接引人，必定觀察他的根器。所以有隨機施教的，也有能把我的屋檐卸到我肩膀上的。或許可以繼承他，或許可以承受他，要使我的宗派發揚光大，必須得到這樣的人才可以。楊岐（楊岐方會禪師，Yangqi Fanghui）得到白雲（白雲守端禪師，Baiyun Shouduan）就是這樣。一把拉住他的手，把他放到懸崖邊上，他才驚恐醒悟，那麼他的性命就已經掌握在我的手中了。聽到茶陵（茶陵郁禪師，Chaling Yu）的偈語，驅儺的機鋒正是用這隻手。白雲（白雲守端禪師，Baiyun Shouduan）在這裡失利，卻用這隻手來責問別人。他說：『如果真的一次汗出，一根草上就會顯現瓊樓玉殿；如果未得一次汗出，縱有瓊樓玉殿，卻被一根草蓋住。』又說：『無業道一毫頭聖凡情念未盡，未免入驢胎馬腹去，瞎漢但恁么看取。』又說：『圓成沈識海，既是圓成，為什麼沉識海？』於是拿起拄杖說：『只因爲喚作拄杖。』

【English Translation】 English version Before the drum sounds, before the mountain monk ascends the seat, (your) appearance is like that of a good person or an ancient Buddha. If someone can realize this at this moment, it can be said that the ancient Sakyamuni (Sakyamuni Buddha) does not advance, and the present Maitreya (Maitreya Bodhisattva) does not lag behind. Listen further to what comes out of my three-inch tongue, there are already differences. One must have eyes that can discern differences in order to completely save (you). Do you have them? (Zen Master Fayan) Then he said: 'Let me tell you again, old woman, the last sentence when you open your mouth is where the right path lies, and the last step when you take a step is truly stepping on solid ground.' Why are (your) nostrils not straight? Because you always see (your own) nostrils, you have become numb, so you are unwilling to arouse the mind of enlightenment. Today, I advise everyone to arouse the mind of enlightenment and remove (the numbness).' After a long while, he descended from the seat. The style of the school is so stern and upright. A monk asked, Huichao (personal name) asked Fayan (Zen Master Fayan Wenyi), 'What is Buddha?' (Fayan) said: 'You are Huichao.' The Zen master composed a verse to instruct: 'One wen of Da Guang money, bought an oil cake to eat, put it in the belly, and immediately was not hungry.' Again, a monk asked Yunmen (Zen Master Yunmen Wenyan), 'What is a phrase that penetrates the Dharma body?' (Yunmen) said: 'Hide in the Big Dipper.' The Zen master also composed a verse saying: 'The young masters of Jiuqu are accustomed to playing with flowers, the younger brother, a poor scholar, has many feelings. Coldly watching the rich and noble homeowners, helplessly, what can be done with the turban?'

The eulogy says: 'When a master receives people, he must observe their potential. Therefore, there are those who teach according to the circumstances, and there are those who can shift my eaves to my shoulders. Perhaps he can inherit him, perhaps he can bear him. To make my school flourish, one must obtain such a person. Yangqi (Zen Master Yangqi Fanghui) obtaining Baiyun (Zen Master Baiyun Shouduan) is like this. Grabbing his hand and placing him on the edge of a cliff, he is startled and awakened, then his life is already in my hands. Hearing the verse of Chaling (Zen Master Chaling Yu), the opportunity of the exorcism is precisely using this hand. Baiyun (Zen Master Baiyun Shouduan) lost here, but used this hand to question others. He said: 'If you truly sweat once, a jeweled pavilion will appear on a blade of grass; if you have not obtained a sweat, even if there is a jeweled pavilion, it will be covered by a blade of grass.' He also said: 'If the karmic path has not exhausted a hair's breadth of saintly and mundane emotions, one cannot avoid entering the womb of a donkey or a horse. Blind men, just look at it like this.' He also said: 'Perfected, it sinks into the sea of consciousness; since it is perfected, why does it sink into the sea of consciousness?' Then he picked up his staff and said: 'Only because it is called a staff.'

子。且道如何得依舊處去。豎起拄杖云。主丈子。似此提唱甚多。不可列舉。學者從是得入。許你親見白雲見了。白雲更有生機一路。

黃龍慧南禪師嗣法

洪州泐潭真凈克文禪師

師初自講席而來。經行至龍門殿廡間。見塑比丘像瞑目如在定。師幡然自失。謂其伴曰。我所負者如吳道子𦘕人物。雖盡其妙。然非活者。於是棄去。坐夏大溈。夜聞僧誦雲門語曰。佛法如水中月是否。曰。清波無透路。豁然大悟。時南禪師在積翠。師造焉。南公問。從什麼處來。對曰。溈山來。南曰。恰值老僧不在。進曰。未審向什麼處去。南曰。天臺普請。南嶽雲遊。曰。若然者學人亦得自在去也。南曰。腳下鞋是何處得來。曰。盧山七百錢唱得。南曰。何曾自在。師指曰。何曾不自在耶。南駭異之。於時洪英首座。邵武人。師關西人。眾中有英邵武。文關西之稱。南公住黃龍。師復往焉。南曰。適令侍者捲簾。問渠捲起簾時如何。曰。照見天下。放下簾時如何。曰。水泄不通。曰。不卷不放時如何。侍者無語。汝作么生。師曰。和尚替侍者下涅槃堂始得。南公厲聲曰。關西人果無頭腦。乃顧旁僧。師就指曰。只這僧也未夢見。南公大笑。自是門下號偉異博大者見之詟縮。南公入滅。師游南嶽。后至高安。太守錢公

【現代漢語翻譯】現代漢語譯本：子（指禪宗學人）。且說如何才能回到原來的地方？（黃龍慧南禪師）豎起拄杖說：『這根拄杖啊！』像這樣的提倡很多，不可一一列舉。學人如果能從此入門，我便允許你親眼見到白雲。但白雲之中，還有一條充滿生機的道路。

黃龍慧南禪師的嗣法弟子

洪州泐潭真凈克文禪師

禪師最初從講席而來，經過龍門殿的走廊時，看到一尊塑的比丘像閉著眼睛，好像正在入定。禪師忽然感到失落，對他的同伴說：『我所揹負的，就像吳道子畫的人物，雖然窮盡其妙，但不是活的。』於是放棄了（以前所學），到大溈山坐夏。夜晚，聽到僧人誦讀雲門文偃禪師的語句說：『佛法如水中月，是還是不是？』（雲門禪師）回答說：『清波沒有透過的路徑。』禪師豁然大悟。當時，黃龍慧南禪師在積翠山。禪師前去拜訪。黃龍慧南禪師問：『從什麼地方來？』（克文禪師）回答說：『從溈山來。』黃龍慧南禪師說：『恰好老僧不在。』（克文禪師）進而言之：『不知道（您）往什麼地方去？』黃龍慧南禪師說：『去天臺山普請（指勞作），去南嶽雲遊。』（克文禪師）說：『如果這樣，學人也可以自在地去了。』黃龍慧南禪師說：『腳下的鞋是從什麼地方得來的？』（克文禪師）說：『在盧山用七百錢買來的。』黃龍慧南禪師說：『何曾自在？』禪師指著（自己的腳）說：『何曾不自在呢？』黃龍慧南禪師感到驚異。當時，洪英首座，是邵武人；克文禪師是關西人。眾人中有『英邵武，文關西』的稱呼。黃龍慧南禪師住在黃龍山，禪師再次前往。黃龍慧南禪師說：『剛才讓侍者捲起簾子，問他捲起簾子時如何？』（侍者）回答說：『照見天下。』（黃龍慧南禪師問：）『放下簾子時如何？』（侍者）回答說：『水泄不通。』（黃龍慧南禪師問：）『不卷不放時如何？』侍者無言以對。（黃龍慧南禪師說：）『你作么生（怎麼說）？』禪師說：『和尚替侍者下涅槃堂（指死亡）才行。』黃龍慧南禪師厲聲說：『關西人果然沒有頭腦。』於是回頭看著旁邊的僧人，禪師就指著（那個僧人）說：『只是這個僧人也未曾夢見（真理）。』黃龍慧南禪師大笑。從此，門下那些自號偉大奇異博大的人見到他都感到畏懼退縮。黃龍慧南禪師圓寂后，禪師遊歷南嶽，後來到了高安，太守錢公（姓名不詳）。

【English Translation】 English version: You (referring to a Chan practitioner). Tell me, how can one return to the original place? (Huanglong Huinan Chan Master) raised his staff and said, 'This staff!' Such teachings are numerous and cannot be listed exhaustively. If a student can enter through this, I will allow you to see the white clouds with your own eyes. But within the white clouds, there is another path full of vitality.

Successor of Huanglong Huinan Chan Master

Hongzhou Letan Zhenjing Kewen Chan Master

The Chan Master initially came from lecturing. While walking through the corridor of the Longmen Hall, he saw a sculpted statue of a Bhikkhu with eyes closed, as if in Samadhi. The Chan Master suddenly felt lost and said to his companion, 'What I carry is like the figures painted by Wu Daozi, though they exhaust their skill, they are not alive.' So he abandoned (what he had learned before) and spent the summer at Dayu Mountain. At night, he heard a monk reciting Yunmen Wenyan Chan Master's words, 'Is the Dharma like the moon in the water, yes or no?' (Yunmen Chan Master) replied, 'Clear waves have no path to penetrate.' The Chan Master suddenly had a great awakening. At that time, Huanglong Huinan Chan Master was at Jicui Mountain. The Chan Master went to visit him. Huanglong Huinan Chan Master asked, 'Where do you come from?' (Kewen Chan Master) replied, 'From Weishan.' Huanglong Huinan Chan Master said, 'It just so happens that the old monk is not here.' (Kewen Chan Master) went on to say, 'I don't know where (you) are going?' Huanglong Huinan Chan Master said, 'Going to Tiantai Mountain for general labor (referring to work), going to Nanyue for cloud wandering.' (Kewen Chan Master) said, 'If so, the student can also go freely.' Huanglong Huinan Chan Master said, 'Where did you get the shoes on your feet?' (Kewen Chan Master) said, 'Bought them in Lushan for seven hundred coins.' Huanglong Huinan Chan Master said, 'Have you ever been free?' The Chan Master pointed to (his feet) and said, 'Have I ever not been free?' Huanglong Huinan Chan Master was amazed. At that time, Head Monk Hongying was from Shaowu; Kewen Chan Master was from Guanxi. Among the people, there was the saying 'Ying from Shaowu, Wen from Guanxi.' Huanglong Huinan Chan Master lived in Huanglong Mountain, and the Chan Master went there again. Huanglong Huinan Chan Master said, 'Just now I asked the attendant to roll up the curtain, and asked him what it was like when the curtain was rolled up?' (The attendant) replied, 'It illuminates the world.' (Huanglong Huinan Chan Master asked,) 'What is it like when the curtain is lowered?' (The attendant) replied, 'Not a drop of water can leak through.' (Huanglong Huinan Chan Master asked,) 'What is it like when it is neither rolled up nor lowered?' The attendant was speechless. (Huanglong Huinan Chan Master said,) 'What do you say?' The Chan Master said, 'The Abbot must enter Nirvana Hall (referring to death) for the attendant to be able to answer.' Huanglong Huinan Chan Master said sternly, 'The people of Guanxi really have no brains.' Then he turned to look at the monk next to him, and the Chan Master pointed to (that monk) and said, 'Even this monk has not dreamed of (the truth).' Huanglong Huinan Chan Master laughed loudly. From then on, those under his door who called themselves great, strange, and broad-minded felt fear and shrank back when they saw him. After Huanglong Huinan Chan Master passed away, the Chan Master traveled to Nanyue, and later arrived in Gaoan, where Prefect Qian (name unknown).

弋先候之。師復謁。有獒逸出屏間。師方趍逆之。少避。乃進錢公曰。禪者固能教誨蛇虎。乃畏狗乎。師曰。易伏隈巖虎。難降護宅龍。錢公嘆曰。人不可虛有名。住洞山聖壽西剎十二年。至三吳往金陵。時舒王食宮。使祿居定林。聞師至。倒屣出迎。王問。諸經皆首標時處。圓覺經獨不然。何也。師曰。頓乘所演。直示眾生日用現前。不屬今古。只今老僧與相公同入大光明藏。遊戲三昧。互為賓主。非干時處。又問。經曰一切眾生皆證圓覺。而圭峰以證為具。謂譯者之訛。如何。對曰。圓覺如可改。維摩亦可改也。豈不曰亦不滅受而取證。夫不滅受而蘊而取證者。與皆證圓覺之意同。蓋眾生現行無明。即是如來根本大智。圭峰之言非是。舒王大悅。稱賞者累日。施其第為寺以延師。為開山第一祖。

贊曰。昔圓悟老人嘗謂大慧曰。五祖老人暮年喜游東西廡。見且過僧持一編閱之。祖詰之。僧曰。真凈語。祖觀之。至於今人多是得個身心寂滅現前。前後際斷。一念萬年。休去歇去。古廟裡香爐去。泠瞅瞅地去為究竟。殊不知被此勝妙境界障蔽。自己正知正見不能現前。神通光明不能發露。即掩卷以手揶揄曰。奇哉導師。善說法要。徑往首座寮呼曰。有奇特事。奇特中奇特。即付圓悟。悟讀之。父子相與鼓舞加嘆

【現代漢語翻譯】現代漢語譯本：錢公派人先去等候。禪師再次拜訪。一條兇猛的狗從屏風後面跑了出來。禪師正要迎上去，稍微躲避了一下。於是錢公上前說道：『禪者本來能夠教化蛇虎，難道還害怕狗嗎？』禪師說：『容易馴服山洞裡的老虎，難以降伏守護家宅的龍。』錢公感嘆道：『人不可徒有虛名。』禪師住在洞山聖壽西剎十二年，之後前往三吳，又到金陵。當時舒王在宮中設宴，讓祿居住在定林。聽說禪師來了，倒穿鞋子出來迎接。舒王問道：『各種經典都首先標明時間和地點，《圓覺經》唯獨不然，為什麼呢？』禪師說：『頓悟之法所闡述的，直接指示眾生日常所用、當下顯現的，不屬於過去和現在。現在老僧與您一同進入大光明藏（指佛的智慧和境界），遊戲於三昧（指禪定），互為賓主，與時間和地點無關。』又問：『經中說一切眾生都證得圓覺（指圓滿覺悟的境界），而圭峰卻認為『證』是『具』，說是翻譯的錯誤，怎麼樣？』禪師回答說：『如果圓覺可以改動，維摩詰（Vimalakirti，佛教居士，以智慧和辯才著稱）也可以改動了。』難道不是說『也不滅受而取證』嗎？不滅受而蘊藏而取證，與『皆證圓覺』的意思相同。因為眾生現行的無明（指迷惑和煩惱），就是如來根本的大智慧。圭峰的說法是不對的。』舒王非常高興，稱讚了好幾天，把自己的府邸捐獻出來作為寺廟來供養禪師，禪師成為開山第一代祖師。

讚語說：過去圓悟老人曾經對大慧說：『五祖老人晚年喜歡在東西廂房遊玩，看見一個過路的僧人拿著一本書在讀。五祖責問他，僧人說是真凈的語錄。五祖看了看，說到現在的人大多是得到一個身心寂滅的境界，前後斷絕，一念萬年，停止思慮，像古廟裡的香爐一樣冷冷清清地作為究竟。殊不知被這種勝妙的境界所矇蔽，自己的正知正見不能顯現，神通光明不能發露。』於是合上書，用手揶揄道：『奇哉導師，善說法要。』徑直前往首座的寮房呼喊道：『有奇特事，奇特中奇特。』隨即交給圓悟。圓悟讀了之後，父子二人互相鼓舞，加以讚歎。

【English Translation】 English version: Qian Gong sent someone to wait for him first. The master visited again. A fierce dog escaped from behind the screen. The master was about to meet it, but dodged slightly. Then Qian Gong stepped forward and said, 'A Chan practitioner is able to teach snakes and tigers, is he afraid of dogs?' The master said, 'It is easy to subdue a tiger in a cave, but difficult to subdue a dragon guarding a house.' Qian Gong sighed, 'A person should not have a false reputation.' The master lived in the Western Temple of Sacred Longevity in Dongshan for twelve years, then went to Sanwu, and then to Jinling. At that time, Prince Shu was holding a banquet in the palace and had Lu live in Dinglin. Hearing that the master had arrived, he came out to greet him, putting his shoes on backwards. Prince Shu asked, 'All scriptures first indicate the time and place, but the Yuanjue Sutra (Sutra of Perfect Enlightenment) alone does not, why?' The master said, 'What the sudden enlightenment method expounds directly indicates the daily use and present manifestation of sentient beings, which does not belong to the past or the present. Now this old monk and you are entering the Daguangmingzang (Great Light Treasury, referring to the wisdom and realm of the Buddha) together, playing in Samadhi (referring to meditation), being guests and hosts to each other, which has nothing to do with time and place.' He also asked, 'The sutra says that all sentient beings attain Yuanjue (Perfect Enlightenment), but Guifeng (Zongmi, a prominent Chan Buddhist scholar) believes that 'attain' is 'possess', saying that it is a translation error, what about it?' The master replied, 'If Yuanjue can be changed, then Vimalakirti (a Buddhist layman known for his wisdom and eloquence) can also be changed.' Isn't it said 'also not extinguish reception and take attainment'? Not extinguishing reception and accumulating and taking attainment is the same as the meaning of 'all attain Yuanjue'. Because the present ignorance of sentient beings is the fundamental great wisdom of the Tathagata (Buddha). Guifeng's statement is incorrect.' Prince Shu was very happy and praised him for several days, donating his mansion as a temple to support the master, and the master became the first generation of the founding abbot.

The eulogy says: In the past, the old man Yuanwu (a Chan master) once said to Dahui (another Chan master): 'The old man of the Fifth Patriarch liked to wander in the east and west wing rooms in his later years, and saw a passing monk reading a book. The Fifth Patriarch questioned him, and the monk said it was the sayings of Zhenjing. The Fifth Patriarch looked at it and said that most people now get a state of body and mind extinction, with the past and future cut off, one thought for ten thousand years, stopping thinking, being as desolate as an incense burner in an old temple as the ultimate. They do not know that they are blinded by this wonderful state, and their own right knowledge and right view cannot manifest, and their supernatural light cannot be revealed.' So he closed the book and teased with his hand, 'Wonderful teacher, good at explaining the essentials of the Dharma.' He went straight to the abbot's room and shouted, 'There is a strange thing, a strange thing among strange things.' Then he handed it to Yuanwu. After Yuanwu read it, the father and son encouraged each other and praised it.

。不能自已。時佛鑒佛眼俱在侍側。佛眼一日問祖曰。欲往真凈去。悟從旁曰。渠去未得。其卻去得。祖曰。汝受如此。盡從它去。眼遂往歸宗。未幾而離去。真凈問侍者曰。川僧何故不來入室。者云。起單去矣。凈失色曰。啞者僧有見處。我方為渠下手。可惜去了。經半年寄書與悟曰。比至歸宗偶然漏網。然有聞時富貴見后貧窮之語。一見投合。悟持書至。呈祖曰。如何。祖曰。莫管它。余聞大慧言之甚詳。噫。方龍象崢嶸之秋。列剎相望皆有道耆宿。真凈為五祖所敬。遠公為真凈所識。定盤星上無一毫𣯛差忒。先大慧至誦真凈一言。則喜動眉睫。非心心相契。眼眼相照。焉能如是耶。

舒州海會白雲守端禪師嗣法

蘄州五祖法演禪師

師初習百法論則窺其奧。置之曰。膠柱豈能鼓瑟乎。即行遊方。所至無足當其意者。抵浮山謁遠錄公。久之無所發明。遠曰。吾老矣。白雲端爐鞴不可失也。師唯諾而矣。徑造白雲。端公才見曰。川藞苴汝來耶。師拜而就列。一日上法堂。舉僧問南泉摩尼珠語問端。端叱之。師領悟汗流被體。乃獻投機頌云。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。端公頷之曰。栗棘蓬禪屬子矣。師掌磨。有僧視磨急轉。指以問師云。此神通耶。法爾

【現代漢語翻譯】現代漢語譯本：不能自已。當時佛鑒（Fojian，人名）和佛眼（Foyan，人名）都在五祖弘忍（Hongren）身邊侍奉。佛眼有一天問五祖說：『我想去真凈（Zhenjing，寺名或人名）那裡。』悟（Wu，人名）從旁邊說：『他去不了。他卻能去。』五祖說：『你接受了如此的教誨，就任由他去吧。』佛眼於是前往歸宗（Guizong，寺名），沒多久又離開了。真凈問侍者說：『四川來的僧人為什麼不來入室請教？』侍者說：『已經離開了。』真凈驚訝地說：『這位啞僧有見地啊，我正要為他下手點撥，可惜走了。』過了半年，他寄信給悟說：『之前到歸宗，偶然漏網，然而有「聞時富貴，見后貧窮」的說法，一見如故。』悟拿著信去，呈給五祖說：『如何？』五祖說：『別管它。』我聽大慧（Dahui，人名）說得很詳細。唉！正值龍象崢嶸的時代，各處寺院都住著有道的耆宿。真凈被五祖所敬重，遠公（Yuangong，人名）被真凈所賞識。他們的評判如定盤星一樣沒有絲毫差錯。先前大慧只要誦讀真凈的一句話，就會喜形於色。如果不是心心相印，眼眼相照，怎麼能這樣呢？

舒州海會寺的白雲守端禪師（Baiyun Shouduan，人名）繼承了法脈。

蘄州五祖寺的法演禪師（Fayan，人名）。

法演禪師最初學習《百法論》（Baifa Lun，佛教論著），就窺探到了其中的奧妙。他放下書說：『膠柱鼓瑟，怎麼能彈出美妙的音樂呢？』於是開始遊歷四方，所到之處沒有能讓他滿意的人。到達浮山（Fushan，地名或山名）拜見遠錄公（Yuanlu Gong，人名），很久都沒有得到啓發。遠錄公說：『我老了，白雲守端（Baiyun Shouduan，人名）的爐鞴不能失去啊。』法演禪師答應了。直接前往白雲寺。守端禪師一見到他就說：『四川來的邋遢漢，你來了？』法演禪師拜見后就位列其中。有一天，守端禪師上法堂，舉了僧人問南泉（Nanquan，人名）摩尼珠（Manizhu，佛教術語，寶珠）的話來問。守端禪師呵斥了他。法演禪師領悟了，汗流浹背。於是獻上投機頌說：『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。』守端禪師點頭說：『栗棘蓬禪（Liripeng Chan，禪宗術語）屬於你了。』法演禪師掌管磨坊。有僧人看到磨盤轉得很快，指著問法演禪師說：『這是神通嗎？』法演禪師回答：『法爾（Fa'er，佛教術語，本然如此）。』

【English Translation】 English version: He could not control himself. At that time, both Fojian (佛鑒, a person's name) and Foyan (佛眼, a person's name) were attending to the Fifth Patriarch Hongren (弘忍) by his side. One day, Foyan asked the Patriarch, 'I want to go to Zhenjing (真凈, name of a temple or a person).' Wu (悟, a person's name) said from the side, 'He cannot go. But he can go.' The Patriarch said, 'Since you have received such teachings, let him go.' So Foyan went to Guizong (歸宗, name of a temple), but left not long after. Zhenjing asked the attendant, 'Why doesn't the Sichuanese monk come to ask for instruction?' The attendant said, 'He has already left.' Zhenjing said in surprise, 'That mute monk has insight! I was just about to guide him, but it's a pity he left.' Half a year later, he sent a letter to Wu, saying, 'Previously, when I arrived at Guizong, I accidentally slipped through the net. However, there is a saying, 'Wealth when heard, poverty when seen.' We hit it off at first sight.' Wu took the letter and presented it to the Patriarch, saying, 'What about this?' The Patriarch said, 'Don't worry about it.' I heard Dahui (大慧, a person's name) speak of it in great detail. Alas! In this era of emerging dragon elephants, all the monasteries are inhabited by virtuous elders. Zhenjing was respected by the Fifth Patriarch, and Yuangong (遠公, a person's name) was appreciated by Zhenjing. Their judgments are as accurate as a compass, without the slightest error. Previously, Dahui would be overjoyed whenever he recited a single word of Zhenjing. If they were not in perfect harmony, with eyes meeting eyes, how could it be like this?

Chan Master Baiyun Shouduan (白雲守端, a person's name) of Haihui Temple in Shuzhou inherited the Dharma.

Chan Master Fayan (法演, a person's name) of Wuzu Temple in Qizhou.

Initially, Chan Master Fayan studied the 'Hundred Dharmas Treatise' (百法論, a Buddhist treatise) and glimpsed its mysteries. He put it down and said, 'How can one play beautiful music by gluing the bridge of a zither?' So he began to travel around, but nowhere he went did he find anyone who satisfied him. He arrived at Fushan (浮山, name of a place or mountain) and visited Yuanlu Gong (遠錄公, a person's name), but for a long time he received no enlightenment. Yuanlu Gong said, 'I am old, and the furnace of Baiyun Shouduan (白雲守端, a person's name) cannot be lost.' Chan Master Fayan agreed. He went directly to Baiyun Temple. As soon as Shouduan saw him, he said, 'You Sichuanese vagabond, you've come?' Chan Master Fayan bowed and took his place among them. One day, Shouduan ascended the Dharma hall and used the story of a monk asking Nanquan (南泉, a person's name) about the Mani pearl (摩尼珠, a Buddhist term, a precious jewel) to question them. Shouduan rebuked him. Chan Master Fayan understood and was covered in sweat. So he presented 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.' Shouduan nodded and said, 'The thorny chestnut Zen (栗棘蓬禪, a Chan term) belongs to you.' Chan Master Fayan was in charge of the mill. A monk saw the millstone turning quickly and pointed to it, asking Chan Master Fayan, 'Is this supernatural power?' Chan Master Fayan replied, 'Dharma nature (法爾, a Buddhist term, naturally so).'

耶。師褰僧衣旋磨一匝。端公示眾曰。古人道。如鏡鑄像。像成後鏡在什麼處。眾皆下語不契。師作街坊自外來。端舉似師。師於前問訊曰。也不爭多。端公笑曰。須道者始得初住四面遷白雲上堂云。汝等諸人見老和尚鼓動唇舌豎起拂子。便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知櫩聲不斷前旬雨。電影還連后夜雷。又云。悟了同未悟。歸家問舊路。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。又云。賤賣檐板漢。貼秤麻三斤。百千年滯貨。何處著渾身。師嘗禮先五祖塔。以手指云。當時與么全身去。今日重來記得無。復云。以何為驗。以此為驗。遂作禮。

贊曰。五祖和尚見浮山。山指見白雲祖。一日上白雲法堂即悟去。敢問浮山之力歟。白雲之力歟。常云。我說禪只學遠錄公。不學白雲先師。先師語拙。拙處安在。大底氣分相接。如迦陵鳥在殼中。不患音聲之不聞。雖父子箕裘。不能斡旋。則曰衰敗徒為守錢虜矣。垂示得活祖師意。峻硬孤峭有如其平生。難於湊泊。暮年室中多捩轉面目曰。不是不是。當時目為捩面鐵酸饀。如臨濟四料揀四賓主四照用等旨。汾陽切切提撕。其後幾至寂寥無聞。至師而後益張。往往諸方謂之剩語。悲夫。

蘄州五祖法

【現代漢語翻譯】現代漢語譯本：耶。師父穿著僧衣，旋轉磨盤一圈，端正地向大眾開示說：『古人說，如同用鏡子鑄造佛像，佛像鑄成后，鏡子在哪裡呢？』眾人回答都不契合。師父裝作街坊鄰居從外面來，端公把這件事告訴師父。師父上前問訊說：『也不爭論多少。』端公笑著說：『須得道者才能明白。』初住四面遷白雲上堂時說：『你們這些人，見到老和尚鼓動嘴唇，豎起拂塵，就妄作勝解。等到山禽聚集，牛搖動尾巴，卻將這些看作等閑之事。殊不知屋檐滴水的聲音，是前些天雨水的延續；閃電的光影，還連線著後半夜的雷聲。』又說：『悟了和未悟一樣，回家還要問舊路。一字就是一字，一句就是一句。從小就沒有脫離空性，兩歲就開始學習走路。清澈的水中能生出蓮花，一年只開一次。』又說：『賤賣檐板的漢子，用它來貼秤，充當三斤麻。百千年滯銷的貨物，哪裡能安放這整個身軀？』師父曾經禮拜先五祖塔（指禪宗五祖弘忍大師的塔），用手指著塔說：『當時這樣全身而去，今天重來還記得嗎？』又說：『用什麼來驗證？用這個來驗證。』於是作禮。讚語說：五祖和尚（指法演禪師）見到浮山（指法遠禪師），浮山指引他去見白雲祖（指守端禪師）。有一天，法演禪師上了白雲的法堂就開悟了。敢問這是浮山的力量呢，還是白雲的力量呢？法演禪師常說：『我說禪只學遠錄公（指浮山法遠），不學白雲先師（指守端禪師）。』先師的語言笨拙，笨拙在哪裡呢？大概是氣分相接，如同迦陵頻伽鳥在蛋殼中，不用擔心它的聲音不被聽到。即使是父子相傳的技藝，也不能隨意改變。如果隨意改變，就只能說是衰敗，徒勞地成為守財奴了。法演禪師的垂示，得到了活潑的祖師禪的意旨，峻峭孤硬，如同他平生一樣，難以湊合。晚年時在室內經常改變面目，說：『不是，不是。』當時人們稱他為『捩面鐵酸餡』。像臨濟宗的四料揀、四賓主、四照用等宗旨，汾陽善昭（禪師）懇切地提撕，其後幾乎寂寥無聞，到了法演禪師之後才更加發揚光大，往往被各方認為是多餘的話。可悲啊。蘄州五祖法演禪師

【English Translation】 English version: Ye. The master, wearing his monastic robe, spun the millstone once and solemnly addressed the assembly, saying: 'The ancients said, it is like casting an image with a mirror. After the image is formed, where is the mirror?' The assembly's responses were all irrelevant. The master, pretending to be a neighbor from outside, approached. Duan Gong (name of a person) told the master about it. The master stepped forward, made a respectful bow, and said: 'There's no need to argue about how much.' Duan Gong smiled and said: 'Only those who have attained the Way can understand.' When Chu Zhu Simian Qian Baiyun (referring to Shouchu Duan) ascended the hall at Baiyun Monastery, he said: 'You people, when you see the old monk moving his lips and raising his whisk, you immediately make assumptions of profound understanding. But when mountain birds gather and cows wag their tails, you treat these as trivial matters. Little do you know that the sound of dripping eaves is a continuation of the rain from the previous days, and the flashes of lightning are still connected to the thunder of the later night.' He also said: 'Enlightened and unenlightened are the same; returning home, you still need to ask for the old road. A word is a word, a phrase is a phrase. From childhood, one has never escaped emptiness; at two years old, one learns to walk. Clear water can produce lotus flowers, blooming only once a year.' He also said: 'A man selling eaves boards cheaply uses them to patch the scales, acting as three pounds of hemp. A hundred thousand years of unsold goods, where can this whole body be placed?' The master once paid respects at the stupa of the Fifth Ancestor (referring to Hongren, the Fifth Patriarch of Chan Buddhism), pointing at the stupa with his finger and saying: 'At that time, he left in such a complete manner; does he remember returning today?' He further said: 'What is the proof? This is the proof.' Then he made a bow. The eulogy says: Fifth Ancestor Heshang (referring to Fayan Qingyuan) met Fushan (referring to Fayuan), who directed him to see Baiyun Zu (referring to Shouchu Duan). One day, Fayan Heshang ascended the Dharma Hall of Baiyun and attained enlightenment. May I ask, is this the power of Fushan or the power of Baiyun? Fayan Heshang often said: 'When I speak of Chan, I only learn from Yuanlu Gong (referring to Fayuan), not from my former teacher Baiyun (referring to Shouchu Duan).' The former teacher's words are clumsy; where does the clumsiness lie? It is probably because their qi (energy) is connected, like the Kalavinka bird in its shell, there is no need to worry that its voice will not be heard. Even if it is a skill passed down from father to son, it cannot be arbitrarily changed. If it is arbitrarily changed, it can only be said to be a decline, futilely becoming a money-guarding slave. Fayan Heshang's instructions captured the essence of the lively ancestral Chan, stern and solitary, just like his whole life, difficult to reconcile. In his later years, he often changed his expression in his room, saying: 'No, no.' At that time, people called him 'Twisted-face Iron Sour Filling'. Like the Linji School's Four Distinctions, Four Guests and Hosts, Four Illuminations and Uses, etc., Fenyang Shanzhao (a Chan master) earnestly exhorted, but afterwards it was almost desolate and unheard of. It was only after Fayan Heshang that it became more widely known, often considered superfluous words by various parties. Alas. Fayan, the Fifth Ancestor of Qizhou

演禪師嗣法

成都昭覺克勤禪師

師出峽。首謁北烏牙方禪師。得照覺平實之旨。復謁大溈喆。后謁五祖入室。平生知解全用不著。乃謂祖移換人。出不遜語。忿然而去。祖云。待你著一頓熱病打時。方思量我在。師到金山。染傷寒幾不起。遂以平日見處試之。無得力者。追繹五祖之言。乃自誓云。我病稍間即歸五祖。尋歸五祖。祖一見而喜曰。汝來耶。即日參堂令入侍者寮。方半月。偶陳提刑者解印還蜀。過山問道。祖問。提刑曾讀小艷詩否。詩中有兩句頗相近。頻呼小玉元無事。只要檀郎認得聲。提刑應諾。祖云。且子細。師適從外來侍立次。問祖云。和尚舉小艷詩。提刑還會否。祖云。他只認得聲。師云。只要檀郎認得聲。它既認得聲。為什麼不是。祖云。如何是祖師西來意。庭前柏樹子聻。師忽然大悟。趨出見雞飛上欄干鼓翅而鳴。師自謂曰。此豈不是聲。即袖香入室通所悟。祖云。佛祖大事非小根小器所能造詣。吾助汝喜。遂遍謂山中耆宿云。我侍者參得禪也。師一日同佛鑒佛眼侍五祖于亭上夜坐。歸方丈燈已滅。祖暗中云。各人下一轉語。鑒云。綵鳳舞丹霄。眼云。鐵蛇橫古路。師云。看腳下。祖云。滅吾宗者克勤爾。師開堂示眾云。一向目視雲霄。壁立千仞。則辜負諸聖。一向拖泥帶水。

【現代漢語翻譯】現代漢語譯本演禪師嗣法

成都昭覺克勤禪師（Keqin，成都昭覺寺的禪師）

禪師離開峽地后，首先拜訪了北烏牙方禪師（Bei Wuya Fang，禪師名），領悟了照覺平實（Zhao Jue Pingshi）的宗旨。之後又拜訪了大溈喆（Da Wei Zhe）。後來拜謁五祖（Wu Zu）並進入他的房間。他平生所學的知識見解完全用不上，於是認為五祖在調換人，說出不遜的話，憤然離去。五祖說：『等你得一場熱病的時候，就會想起我了。』禪師到了金山，染上傷寒幾乎要死了，於是用平日所學來驗證，卻毫無用處。回想起五祖的話，於是發誓說：『我病稍好就回去找五祖。』不久后回到五祖那裡，五祖一見就高興地說：『你來了啊。』當天就讓他進入禪堂，安排在侍者寮。過了半個月，恰逢陳提刑（Chen Tixing）卸任官職返回四川，路過寺廟問道。五祖問：『提刑讀過小艷詩嗎？詩中有兩句很相近，『頻呼小玉元無事，只要檀郎認得聲。』提刑應允。五祖說：『且仔細體會。』禪師正好從外面來侍立在旁，問五祖說：『和尚您舉小艷詩，提刑領會了嗎？』五祖說：『他只認得聲。』禪師說：『只要檀郎認得聲，他既然認得聲，為什麼不行呢？』五祖說：『如何是祖師西來意（Zushi Xilai Yi）？庭前柏樹子（Bai Shu Zi）聻？』禪師忽然大悟，跑出去看見雞飛上欄桿鼓翅鳴叫。禪師自言自語道：『這難道不是聲嗎？』於是藏著香進入房間，稟告自己所悟。五祖說：『佛祖的大事不是小根器的人所能成就的，我為你感到高興。』於是告訴山中的老修行們說：『我的侍者參透禪了。』禪師一日與佛鑒（Fo Jian）、佛眼（Fo Yan）陪同五祖在亭上夜坐。回到方丈時燈已經滅了。五祖在黑暗中說：『各人下一轉語。』佛鑒說：『綵鳳舞丹霄。』佛眼說：『鐵蛇橫古路。』禪師說：『看腳下。』五祖說：『滅我宗者克勤爾。』禪師開堂向大眾開示說：『一味地目視雲霄，壁立千仞，就辜負了諸聖。一味地拖泥帶水，』

【English Translation】 English version Succession of Zen Master Yan

Zen Master Keqin of Zhaojue Temple in Chengdu (Keqin, Zen Master of Zhaojue Temple in Chengdu)

After the Master left the Xia region, he first visited Zen Master Fang of Bei Wuya (Bei Wuya Fang, Zen Master's name), and understood the essence of Zhao Jue Pingshi. Later, he visited Da Wei Zhe. Afterwards, he visited Wu Zu (Wu Zu) and entered his room. All the knowledge and understanding he had learned in his life were of no use, so he thought that Wu Zu was replacing people, and he spoke insolently and left in anger. Wu Zu said, 'When you get a fever, you will think of me.' The Master arrived at Jinshan and contracted typhoid fever, almost dying. So he tried to use what he had learned to verify it, but it was of no use. Recalling Wu Zu's words, he vowed, 'I will return to Wu Zu as soon as I get better.' Soon after, he returned to Wu Zu, who was happy to see him and said, 'You have come.' That day, he was allowed to enter the Zen hall and was arranged in the attendant's quarters. After half a month, it happened that Chen Tixing (Chen Tixing) resigned from his official position and returned to Sichuan, passing by the temple and asking questions. Wu Zu asked, 'Has Tixing read the erotic poems? There are two lines in the poem that are very similar, 'Frequently calling Xiaoyu is nothing, just wanting Tanlang to recognize the voice.' Tixing agreed. Wu Zu said, 'Think carefully.' The Master happened to be standing by, having just come in from outside, and asked Wu Zu, 'Has Tixing understood the erotic poem that the Abbot mentioned?' Wu Zu said, 'He only recognizes the voice.' The Master said, 'Just wanting Tanlang to recognize the voice, since he recognizes the voice, why not?' Wu Zu said, 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi)? The cypress tree in front of the courtyard (Bai Shu Zi)?' The Master suddenly had a great enlightenment, ran out and saw a chicken flying onto the railing, flapping its wings and crowing. The Master said to himself, 'Isn't this a voice?' So he hid the incense and entered the room, reporting what he had realized. Wu Zu said, 'The great matter of the Buddhas and Patriarchs cannot be achieved by people with small roots, I am happy for you.' So he told the old practitioners in the mountain, 'My attendant has penetrated Zen.' One day, the Master, together with Fo Jian (Fo Jian) and Fo Yan (Fo Yan), accompanied Wu Zu to sit in the pavilion at night. When they returned to the abbot's room, the lamp was already extinguished. Wu Zu said in the dark, 'Each of you give a turning word.' Fo Jian said, 'The colorful phoenix dances in the red sky.' Fo Yan said, 'The iron snake crosses the ancient road.' The Master said, 'Watch your feet.' Wu Zu said, 'It is Keqin who will destroy my sect.' The Master opened the hall and instructed the public, 'Single-mindedly looking at the clouds in the sky, standing like a wall of a thousand feet, would be letting down all the sages. Single-mindedly dragging mud and water,'

土麵灰頭。則埋沒己靈。而今恁么也得。不恁么也得。且要正眼流通。還委悉么。直饒高步毗盧頂。不稟釋迦文。婢視聲聞奴。呼菩薩底出來也。須亡鋒結舌。自余故是出頭不得。所以道三世諸佛只言自知。歷代祖師全提不起。一大藏教詮註不及。明眼衲僧自救不了。若據本分草料。猶是節外生枝。且不涉化門。一句作么生道。陣雲橫海上。拔劍攪龍門。法語多。不欲備載。

贊曰。老和尚至玉泉。見浩公升堂趺坐。以手數屋椽云。一二三四五六七。便下座。不契而去。聞五祖舉小艷詩。忽然瞥地。後來嘗語學者曰。我當時入得玉泉門。汝輩向甚處見我。洎深入法海。波瀾浩渺不見津涯。魚龍變化不停。觀者眩惑。大慧曰。老和尚好處袞在大波浪里。人莫得而窺。室中爐鞴不少。假借得人。如佛性泰大慧杲皆躍冶之金。謂之不祥可乎。住夾山則評唱雪竇。好事者編為碧巖集。皆慈悲之故。學者不本其源。徒見其事。狎玩至使人目之為碧嵓集。可不痛哉。非大慧掃除絕滅之。幾為窠臼。楊岐之道復振。吾妙喜之力焉。

舒州龍門清遠禪師

師因誦法華經。至是法非思量分別之所能解。持以問講師。講師莫能答。師嘆曰。義學名相非所以了生死大事。遂卷衣南遊。徑造舒之太平演禪師席下。室中酬酢。

【現代漢語翻譯】現代漢語譯本：蓬頭垢面，就會埋沒自己的靈性。現在這樣也可以，不這樣也可以。關鍵是要正眼流通。還明白嗎？即使你高高地站在毗盧（Virocana，佛名，意為光明遍照）佛的頭頂，不接受釋迦文（Sakyamuni，佛教創始人）的教誨，也只能像對待奴婢一樣看待聲聞（Sravaka，聽聞佛法而證悟的弟子），呼喚菩薩（Bodhisattva，立志成佛的修行者）出來，也必須閉口無言。其餘的人更是無法出頭。所以說，三世諸佛只是自己知道，歷代祖師完全提不起來，全部的佛經都無法詮釋，明眼的僧人也無法自救。如果按照本分來說，仍然是節外生枝。那麼，不涉及教化的一句話該怎麼說呢？就像陣雲橫在海上，拔劍攪動龍門。法語很多，不想全部記載。讚語說：老和尚到了玉泉寺，看到浩公升座趺坐，用手指著屋椽說：『一二三四五六七』，便下座了，不投契就離開了。聽到五祖講小艷詩，忽然有所領悟。後來曾經對學人說：『我當時進入玉泉寺的門，你們從哪裡見到我？』等到深入法海，波濤浩渺，看不到邊際，魚龍變化不停，觀看的人眼花繚亂。大慧說：『老和尚的好處全都在波浪里，人們無法窺視。』禪房裡爐火不少，如果能找到合適的人，就像佛性泰和大慧杲都是從熔爐里出來的金子。說他們是不祥之物可以嗎？住在夾山寺時，就評唱雪竇禪師的語錄，好事者編為《碧巖集》。這都是慈悲的緣故。學習的人不從根本上探求，只看到表面現象，輕率地玩弄，以至於人們把他們看作是《碧巖集》的奴隸，這難道不令人痛心嗎？如果不是大慧禪師掃除絕滅這些弊端，幾乎就成了窠臼。楊岐禪師的道風得以再次振興，這也有我的妙喜禪師的力量啊。舒州龍門清遠禪師禪師因為誦讀《法華經》（Lotus Sutra），讀到『是法非思量分別之所能解』時，拿著經文去問講師，講師不能回答。禪師嘆息道：『義學名相不是了生死大事的方法。』於是收拾行裝南遊，直接到舒州太平演禪師的座下。在禪房裡應對問答。

【English Translation】 English version: With dusty face and disheveled hair, one buries one's own spirit. Now, it's okay to be like this, and it's okay not to be like this. The key is to have the true eye circulating. Do you understand? Even if you stand high on the head of Virocana (Virocana, a Buddha whose name means 'illuminating everywhere'), without accepting the teachings of Sakyamuni (Sakyamuni, the founder of Buddhism), you can only treat Sravakas (Sravaka, disciples who attain enlightenment by hearing the Dharma) like servants, and even if you call out the Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas), they must remain silent. Others cannot even show their faces. Therefore, it is said that the Buddhas of the three worlds only know for themselves, the patriarchs of all ages cannot bring it up at all, the entire Tripitaka (Buddhist scriptures) cannot explain it, and even enlightened monks cannot save themselves. If we stick to our own duties, it is still extraneous. So, how should we say a sentence that does not involve transformation? Like battle clouds across the sea, drawing a sword to stir the Dragon Gate. There are many Dharma words, I don't want to record them all. The eulogy says: The old monk went to Yuquan Temple and saw Hao Gong ascending the seat and sitting in the lotus position. He pointed to the roof rafters with his fingers and said, 'One, two, three, four, five, six, seven,' then he stepped down and left because they didn't agree. Hearing the Fifth Patriarch talk about erotic poems, he suddenly had an epiphany. Later, he once said to the students, 'When I entered the gate of Yuquan Temple, where did you see me?' When he went deep into the sea of Dharma, the waves were vast and boundless, and the fish and dragons changed endlessly, dazzling the viewers. Dahui said, 'The old monk's goodness is all in the waves, and people cannot peek into it.' There are many furnaces in the meditation room, and if you can find the right person, like Foxing Tai and Dahui Gao are all gold that came out of the furnace. Can we say they are inauspicious? When he lived in Jiashan Temple, he commented on the sayings of Zen Master Xuedou, and those who liked it compiled it into the 'Biyan Collection'. This is all because of compassion. Those who study do not seek from the root, but only see the surface phenomena, and play with it casually, so that people regard them as slaves of the 'Biyan Collection'. Isn't this painful? If it weren't for Zen Master Dahui sweeping away these malpractices, it would almost become a rut. The style of Zen Master Yangqi was able to revive again, and this also has the power of my Zen Master Miaoxi. Zen Master Qingyuan of Longmen in Shuzhou The Zen master, while reciting the 'Lotus Sutra' (Lotus Sutra), when he read 'This Dharma cannot be understood by thinking and discrimination', took the sutra to ask the lecturer, but the lecturer could not answer. The Zen master sighed, 'The names and forms of doctrinal learning are not the way to end the great matter of birth and death.' So he packed his bags and traveled south, going directly to the seat of Zen Master Taiping Yan of Shuzhou. He responded to questions and answers in the meditation room.

水乳相合。凡七年洞造閫域。后出世。舒之萬壽遷龍門。僧問。道遠乎哉。觸事而真。如何是道。師云。頂上八尺五。云。未審此理如何。師云。方圓七八寸。云。向上一路還許學人會也無。師云。不論向上向下。卻許你會。示眾云。始自只履西歸。卷衣南邁。空聞訊息。流落人間。古往今來。遞相敬授。大似一人傳虛萬人傳實。山僧病多諳藥性。年老變成精。不是刻剝古人。免見互相埋沒。諸人應是從前覺。解往日見知從人邊請益。得語言。舉時中的。出入遊戲即不無。究竟真實大事萬不可得。但能情忘理喪。計盡涂窮。無施設處用心。正是作工夫處。山僧尋常只道喫茶去。今日也道喫茶去。會盡諸方五味禪。何似山僧喫茶去。一日示眾云。千說萬說不如親面一見。縱不說亦自分明。王子寶刀喻。眾盲摸象喻。禪學中隔江招手事。望州亭相見事。迥絕無人處事。深山嵓崖處事。此皆親面而見之。不在說也。

贊曰。龍門得道時正少年。然已后二世其艱難亦至矣。一夕坐起撥爐中火。得一星如螢然。豁爾契悟。遂作投機頌曰。深深撥有些子。平生事只如此。五祖印可之。與溈山在百丈處撥火無異。決志見真凈。不契而去。遂與靈源投合。久之雖師友淵。源亦無敢誰何也。示眾曰。千說萬說不如親面一見。見縱不

【現代漢語翻譯】現代漢語譯本水乳交融，共七年時間深入研究佛法奧義。之後出世弘法，從舒州遷至萬壽寺，后又到龍門。有僧人問：『道（Dào，the Way）很遙遠嗎？』師父說：『觸及萬事萬物皆是真理。什麼是道？』師父說：『頂上八尺五。』僧人問：『不知這個道理是怎樣的？』師父說：『方圓七八寸。』僧人問：『向上的一條路，還允許學人領會嗎？』師父說：『不論向上向下，卻允許你領會。』師父向大眾開示說：『（菩提達摩）當初只穿著一隻鞋西歸，捲起衣物向南而去，只留下一些空洞的訊息，流落在人間。從古到今，互相傳授，很像一個人傳虛假的訊息，一萬人卻傳成了真實的事情。我因為多病，所以熟悉藥性；年紀大了，就變成了老妖怪。我不是要刻薄古人，只是爲了避免互相埋沒。各位應該是從前就覺悟了，明白往日的見解都是從別人那裡請教來的，得到的只是語言。』『舉止行動合乎時宜，出入遊戲都沒有問題，但究竟真實的大事卻萬萬不可得。只要能夠忘掉情感，喪失理智，計謀用盡，走投無路，在無處施展的地方用心，這正是做功夫的地方。我平時只說『喫茶去』，今天也說『喫茶去』。領會了諸方禪師的五味禪，又怎能比得上我喫茶去呢？』有一天，師父向大眾開示說：『千說萬說不如親面一見，即使不說也能自然明白。』（例如）王子寶刀的比喻，眾盲摸象的比喻，禪學中隔江招手的事情，望州亭相見的事情，在迥絕無人處的事情，在深山巖崖處的事情，這些都是親面而見，不在於言說。讚語說：龍門得道的時候正值少年，然而之後的二世，他的艱難也到來了。一個晚上，他坐起來撥弄爐中的火，得到一點火星像螢火蟲一樣，忽然之間就領悟了，於是作了投機頌說：『深深撥弄有些子，平生事只如此。』五祖印可了他。這與溈山在百丈處撥火沒有什麼不同。他決心去見真凈，但不契合就離開了。於是與靈源投合，時間長了，即使是師友關係深厚，靈源也不敢對他怎麼樣。向大眾開示說：千說萬說不如親面一見，見縱不

【English Translation】 English version Like milk and water blending together, for seven years he delved deeply into the mysteries of the Dharma. Later, he emerged to propagate the Dharma, moving from Shuzhou to Wanshou Temple, and then to Longmen. A monk asked: 'Is the Dào (道, the Way) far away?' The master said: 'Touching all things is the truth. What is the Dào?' The master said: 'Eight feet five above the head.' The monk asked: 'I don't know what this principle is like?' The master said: 'Seven or eight inches in diameter.' The monk asked: 'Is the path upward still open for students to understand?' The master said: 'Regardless of up or down, it is allowed for you to understand.' The master instructed the assembly, saying: '(Bodhidharma) initially went west wearing only one shoe, rolled up his clothes and went south, leaving behind only empty messages, wandering in the human world. From ancient times to the present, they have been passed down to each other, much like one person spreading false news, but ten thousand people spreading it as the truth. Because I am often sick, I am familiar with the properties of medicine; as I get older, I become an old monster. I am not trying to be harsh on the ancients, but to avoid mutual burying. You should all have awakened before, understanding that the views of the past were all learned from others, and what you got were just words.' 'Acting in accordance with the times, there is no problem with entering and exiting games, but the ultimate real thing is absolutely unattainable. As long as you can forget emotions, lose reason, exhaust your plans, and reach a dead end, using your mind where there is nowhere to use it, this is exactly where you should put in effort. I usually just say 'Go drink tea', and today I also say 'Go drink tea'. How can understanding the five flavors of Chan of all the masters compare to me going to drink tea?' One day, the master instructed the assembly, saying: 'A thousand sayings and ten thousand sayings are not as good as seeing each other face to face, and even if you don't say it, you can naturally understand.' (For example) the metaphor of the prince's precious sword, the metaphor of the blind men touching the elephant, the matter of waving across the river in Chan studies, the matter of meeting at Wangzhou Pavilion, the matter in a place where there is absolutely no one, the matter in deep mountain cliffs, these are all seen face to face, not in words. The eulogy says: Longmen attained the Dao when he was young, but in the next two generations, his difficulties also arrived. One night, he sat up and stirred the fire in the stove, and got a spark like a firefly, and suddenly realized it, so he made a speculative song saying: 'Stirring deeply, there are some seeds, my life is just like this.' The Fifth Patriarch approved of him. This is no different from Weishan stirring the fire at Baizhang. He was determined to see Zhenjing, but left because he did not agree. So he joined Lingyuan, and after a long time, even if the relationship between teachers and friends was deep, Lingyuan would not dare to do anything to him. He instructed the assembly: A thousand sayings and ten thousand sayings are not as good as seeing each other face to face, seeing even if not

說。亦自分明。大慧曰。者個便是當時悟處也。余皆泛泛應世曲。當妙盡時機。傳曰。一薰一蕕。十年尚有臭氣。誠不虛語。余初入眾。見二三老宿自龍門會中來。其作皆有根源。想見一時隨機授道者不少。如雲居悟。竹庵圭。又其傑出者焉。東山一門能具楊岐雲門法眼三宗。識者辨取。

成都昭覺克勤禪師嗣法

臨安徑山宗杲禪師

師初謁寶峰準。于道略染指。謁圓悟勤。因上堂聞舉僧問雲門。如何是諸佛出身處。門云。東山水上行。勤云。有問天寧加何是諸佛出身處。只向他道。薰風自南來。殿閣生微涼。師于言下忽然前後際斷然。動相不生。卻坐在凈裸裸處。勤曰。也不易。你得到這田地。可惜死了。不能得活。不疑言句是為大病。不見道。懸崖撒手自肯承當。絕後再蘇欺君不得。須信有這個道理。每於室中詰以有句無句。如藤倚樹之語。師才開口。勤便云。不是不是。經半年奈何不下。遂請益勤云。聞和尚當年曾問五祖此話。未審五祖道甚麼。勤笑而不答。師云。和尚須當衆問。今說又何妨。勤云。我問有句無句如藤倚樹意旨如何。祖云。描也描不成。𦘕也𦘕不就。我問。樹倒藤枯時如何。祖云。相隨來也。師當下釋然曰。我會也。勤遂舉數因緣詰之。師酬之如太平得路。了無凝滯。勤每

【現代漢語翻譯】現代漢語譯本：說，也自然分明。大慧說：『這個便是當時領悟之處啊。』其餘的都是泛泛應付世事的曲調。當妙處窮盡時機時，傳承說：『一薰一蕕（xūn yī yóu，比喻好和壞混在一起，會互相影響），十年尚且還有臭氣。』實在不是虛假之語。我剛入僧眾時，見到兩三位老宿從龍門會中來，他們的作品都有根源。可以想見當時隨機傳授佛法的人不少。如雲居悟（Yúnjū Wù），竹庵圭（Zhú'ān Guī），又是其中的傑出者。東山一門能具備楊岐（Yángqí）、雲門（Yúnmén）法眼三宗的宗風，有見識的人自然會辨別。

成都昭覺克勤禪師（Chéngdū Zhāojué Kèqín Chánshī）嗣法

臨安徑山宗杲禪師（Lín'ān Jìngshān Zōnggǎo Chánshī）

禪師最初拜訪寶峰準（Bǎofēng Zhǔn），在佛法上略有涉獵。后拜訪圓悟勤（Yuánwù Qín），因聽聞圓悟勤上堂時引用僧人問雲門（Yúnmén）的話：『如何是諸佛出身處？』雲門回答：『東山水上行。』圓悟勤說：『如果有人問天寧（Tiānníng），什麼是諸佛出身處？』只向他說道：『薰風自南來，殿閣生微涼。』禪師在言語之下忽然前後際斷絕，動相不生，卻安坐在凈裸裸處。圓悟勤說：『也不容易，你得到這種田地，可惜死了，不能得活。不懷疑言句是為大病。不見道，懸崖撒手自肯承當，絕後再蘇欺君不得。須信有這個道理。』每次在室內追問禪師有句無句，如同藤倚樹的比喻。禪師才開口，圓悟勤便說：『不是不是。』經過半年也無法奈何。於是請教圓悟勤說：『聽聞和尚當年曾問五祖（Wǔzǔ）此話，不知五祖說了什麼？』圓悟勤笑著不回答。禪師說：『和尚須當衆問，現在說又有什麼妨礙？』圓悟勤說：『我問有句無句如藤倚樹的意旨如何，五祖說：描也描不成，畫也畫不就。我問：樹倒藤枯時如何？五祖說：相隨來也。』禪師當下釋然說：『我會了。』圓悟勤於是舉出數個因緣來詰問他，禪師回答得如同在太平道路上行走，了無凝滯。圓悟勤每每

【English Translation】 English version: He spoke, and it was naturally clear. Dahui (大慧) said, 'This is where he attained enlightenment at that time.' The rest are just superficial responses to the world. When the subtlety exhausts the opportunity, the tradition says, 'One sprig of sweet wormwood mixed with one sprig of stinking artemisia, after ten years, there is still a foul odor.' It is truly not a false saying. When I first entered the Sangha, I saw two or three senior monks who came from the Longmen Assembly. Their works all had roots. One can imagine that there were many who imparted the Dharma according to the occasion at that time. Such as Yunju Wu (云居悟), Zhuan Gui (竹庵圭), and others who were outstanding among them. The Dongshan lineage can possess the styles of the Yangqi (楊岐), Yunmen (雲門), and Fayen (法眼) three schools. Those with discernment will distinguish them.

Chan Master Keqin (克勤禪師) of Zhaojue Temple (昭覺寺) in Chengdu Inherited the Dharma

Chan Master Zonggao (宗杲禪師) of Jingshan Temple (徑山寺) in Lin'an

The master first visited Baofeng Zhun (寶峰準), and had a slight understanding of the Dharma. Later, he visited Yuanwu Qin (圓悟勤). Because he heard Yuanwu Qin cite a monk's question to Yunmen (雲門) during the Dharma talk: 'What is the birthplace of all Buddhas?' Yunmen replied: 'Walking on the water of Dongshan.' Yuanwu Qin said, 'If someone asks Tianning (天寧), what is the birthplace of all Buddhas?' Just tell him: 'The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.' Under the words, the master suddenly cut off the past and future, and no movement arose, but he sat in a purely naked place. Yuanwu Qin said, 'It is not easy. You have reached this state, but it is a pity that you are dead and cannot come alive. Not doubting the words is a great disease. Haven't you heard it said, 'Releasing your hand from the cliff, you must willingly take responsibility. After reviving from death, you cannot deceive the ruler.' You must believe in this principle.' Every time in the room, he questioned the master with phrases and without phrases, like the metaphor of a vine relying on a tree. As soon as the master opened his mouth, Yuanwu Qin said, 'No, no.' After half a year, he could not do anything about it. So he asked Yuanwu Qin, 'I heard that the Abbot once asked the Fifth Patriarch (五祖) about this, I wonder what the Fifth Patriarch said?' Yuanwu Qin smiled and did not answer. The master said, 'The Abbot must ask in public, what harm is there in saying it now?' Yuanwu Qin said, 'I asked what is the meaning of phrases and without phrases like a vine relying on a tree, the Fifth Patriarch said: 'It cannot be drawn, it cannot be painted.' I asked: 'What happens when the tree falls and the vine withers?' The Fifth Patriarch said: 'They come together.' The master immediately understood and said, 'I understand.' Yuanwu Qin then cited several causes and conditions to question him, and the master answered as if walking on a peaceful road, without any stagnation. Yuanwu Qin often

對人賞之曰。杲非一生兩生為善知識來。自是名動叢林。勤著正宗記。委師極重。紹興初入閩庵居。得其法者不可一二數。諸方屢舉卻之。后應張魏公徑山之命開堂。后室中問僧。嵓頭才跨德山門。便問是凡是聖。山便喝。頭便作禮。意作么生。僧云。好個訊息。師云。那裡是好處。僧便喝。師云。你這一喝未有主。出去。又問一僧。不是心不是佛不是物。你作么生。僧云。領。師云。領你屋裡七代先靈。僧便喝。師云。適來領。如今喝。幹他不是心不是佛不是物甚麼事。僧無語。師便打。又問僧。路逢達道人。不將語默對時如何。僧珍重便行。師呵呵大笑。次一僧來。師云。適來問這僧。路逢達道人。不將語默對時如何。他珍重便行。你道他會不會。僧擬問訊。師打出。又問僧。不與萬法為侶者是甚麼人。云。無面目漢。師云。適來有個師僧如此道。打出去也。僧擬議。師便打。又問僧。馬大師道。自從胡亂后三十年。不曾少鹽醬。意作么生。云。隨家豐儉。師云。好個隨家豐儉。只是你不會。僧擬議。師便喝出。又問僧。香嚴上樹話。你作么生。僧云。好對春風唱鷓鴣。師云。虎頭上座道。樹上即不問。未上樹請和尚道。又作么生。僧云。適來向和尚道了也。師云。好對春風唱鷓鴣是樹上語樹下語。僧無對。師便

【現代漢語翻譯】現代漢語譯本：對人讚賞他說：『杲（僧人名）並非一生兩生才成為善知識來到這裡，自然是名聲震動叢林。』他勤奮地撰寫《正宗記》，受到老師的極度器重。紹興初年，他進入福建的庵寺居住，得到他佛法真傳的人數眾多。各地多次推舉他，他都拒絕了。後來應張魏公（張浚，南宋大臣）徑山寺的邀請，前去開堂說法。之後，在室內問僧人：『巖頭（唐代禪師）才跨進德山（唐代禪師）的門，便問「是凡是聖」，德山便喝斥他，巖頭便作揖。』你認為這是什麼意思？僧人說：『真是個好訊息。』師父說：『哪裡是好處？』僧人便喝斥。師父說：『你這一喝還沒有主見，出去！』又問一個僧人：『不是心，不是佛，不是物，你作么生？』僧人說：『領會了。』師父說：『領會你屋裡七代先人的靈魂！』僧人便喝斥。師父說：『剛才領會，現在喝斥，關他「不是心，不是佛，不是物」什麼事？』僧人無話可說。師父便打他。又問僧人：『路上遇到得道之人，不以言語或沉默相對，該如何？』僧人作了個珍重的姿勢便走了。師父呵呵大笑。下一個僧人來，師父說：『剛才問那個僧人，路上遇到得道之人，不以言語或沉默相對，該如何？他作了個珍重的姿勢便走了。你說他會不會？』僧人想要問訊，師父打了他出去。又問僧人：『不與萬法為伴侶的是什麼人？』僧人說：『沒有面目的人。』師父說：『剛才有個師僧這樣說，已經被我打出去了。』僧人猶豫不決，師父便打他。又問僧人：『馬大師（馬祖道一，唐代禪師）說：「自從胡亂后三十年，不曾少鹽醬。」』你認為是什麼意思？僧人說：『隨各家貧富而定。』師父說：『說得好個隨各家貧富而定，只是你不會。』僧人猶豫不決，師父便喝斥他出去。又問僧人：『香嚴（唐代禪師）上樹的話，你作么生？』僧人說：『好對春風唱鷓鴣。』師父說：『虎頭上座（虎丘紹隆禪師）說：「樹上的情況暫且不問，未上樹時請和尚說說看。」又該如何？』僧人說：『剛才已經向和尚說過了。』師父說：『「好對春風唱鷓鴣」是樹上語還是樹下語？』僧人無言以對。師父便...

【English Translation】 English version: He praised him, saying: 'Gao (a monk's name) did not become a good teacher in just one or two lifetimes; his reputation naturally shook the monastic community.' He diligently wrote 'The Record of the Orthodox Lineage' (Zhengzong Ji), and was highly valued by his teacher. In the early years of the Shaoxing era, he entered a monastery in Fujian and resided there. The number of those who received the true transmission of his Dharma was countless. Various places repeatedly recommended him, but he refused. Later, at the invitation of Zhang Weigong (Zhang Jun, a minister of the Southern Song Dynasty) of Jingshan Temple, he went to open the Dharma hall and preach. Afterwards, in the room, he asked a monk: 'The moment Yantou (a Tang Dynasty Chan master) stepped into the gate of Deshan (a Tang Dynasty Chan master), he asked, "Is it ordinary or holy?" Deshan then shouted at him, and Yantou bowed.' What do you think this means? The monk said: 'What good news!' The master said: 'Where is the good in it?' The monk then shouted. The master said: 'Your shout has no master; get out!' He then asked a monk: 'Not mind, not Buddha, not thing, what do you do?' The monk said: 'I understand.' The master said: 'You understand the souls of your ancestors for seven generations!' The monk then shouted. The master said: 'Just now you understood, now you shout. What does it have to do with "not mind, not Buddha, not thing"?' The monk had nothing to say. The master then hit him. He then asked a monk: 'If you meet a person who has attained the Tao on the road, how do you deal with him without using words or silence?' The monk made a gesture of cherishing and left. The master laughed loudly. The next monk came, and the master said: 'Just now I asked that monk, if you meet a person who has attained the Tao on the road, how do you deal with him without using words or silence? He made a gesture of cherishing and left. Do you think he understood?' The monk wanted to make a greeting, but the master hit him and drove him out. He then asked a monk: 'Who is the one who does not associate with the myriad dharmas?' The monk said: 'A faceless person.' The master said: 'Just now there was a monk who said this, and I have already driven him out.' The monk hesitated, and the master hit him. He then asked a monk: 'Great Master Ma (Mazu Daoyi, a Tang Dynasty Chan master) said, "Since the chaos of thirty years ago, I have never lacked salt and soy sauce."' What do you think this means? The monk said: 'It depends on the wealth of each family.' The master said: 'Well said, "it depends on the wealth of each family," but you don't understand.' The monk hesitated, and the master shouted him out. He then asked a monk: 'What do you make of Xiangyan's (a Tang Dynasty Chan master) words about climbing a tree?' The monk said: 'A good match for the spring breeze singing a partridge.' The master said: 'The abbot of Tiger Head (Tiger Hill Shaolong Chan Master) said, "The situation on the tree is not asked for the moment, please tell me what to do before climbing the tree."' What should be done? The monk said: 'I have already told the abbot just now.' The master said: 'Is "A good match for the spring breeze singing a partridge" a word from on the tree or under the tree?' The monk was speechless. The master then...

打。又問僧。道不用修。但莫污染。如何是不污染底道。僧云。某甲不敢道。師云。汝為甚麼不敢道。僧云。恐污染。師叫行者將糞箕掃帚來。僧忙然。師便打出。師見僧入門便云。不是不是。出去。僧便出。師云。沒量大人。被語脈轉卻。又一僧入門。師亦云。不是不是。出去。僧卻近前。師云。向你道不是。更來覓個甚麼。便打出。復有一僧入門云。適來二僧不會和尚意。師低頭噓一聲。僧罔措。師打云。卻是你會老僧意。又問僧。一切智智清凈。無二無二分。無別無斷故。你作么生會。云。一切智智清凈。無二無二分。無別無斷故。某甲只恁么會。師高聲云。抱取貓兒來。僧無語。師便喝出。又問僧。我前日有一問在你處。你先前日答我了也。只今因甚麼瞌睡。僧云。如是如是。師云。道甚麼。僧云。不是不是。師連打兩棒云。一棒打你如是。一棒打你不如是。僧請益。不知某甲死向甚麼處去。師云。你即今是生耶死耶。僧云。生也不道。死也不道。師云。你做得漸源奴。僧擬議。師便打出。又一僧來。師云。適來這僧納一場敗闕。你還知么。僧云。知。師亦打。僧請益夾山境。話聲未斷。師便喝。僧忙然。師云。你問甚麼。僧擬舉。師連打喝出。又僧請益。某甲參禪不得。病在甚處。師云。病在這裡。云。某

【現代漢語翻譯】現代漢語譯本師父又打他。又問僧人：『道不用修，但莫污染，如何是不污染的道？』僧人說：『弟子不敢說。』師父說：『你為什麼不敢說？』僧人說：『恐怕污染了。』師父叫侍者拿糞箕掃帚來。僧人驚慌失措。師父便把他打出去。師父見僧人入門便說：『不是，不是，出去。』僧人便出去了。師父說：『沒見識的傢伙，被語言的脈絡轉了。』又一個僧人入門，師父也說：『不是，不是，出去。』僧人卻走近前來。師父說：『跟你說不是，還來找什麼？』便打出去。又有一個僧人入門說：『剛才兩個僧人不會和尚您的意思。』師父低頭嘆息一聲。僧人不知所措。師父打他說：『偏偏你會老僧的意思。』又問僧人：『一切智智（Buddha's knowledge of all things）清凈，無二無二分，無別無斷故，你作么生會？』僧人說：『一切智智清凈，無二無二分，無別無斷故，弟子只恁么會。』師父高聲說：『抱取貓兒來。』僧人無語。師父便喝斥出去。又問僧人：『我前日有一問在你處，你先前日答我了也，只今因甚麼瞌睡？』僧人說：『如是如是。』師父說：『道甚麼？』僧人說：『不是不是。』師父連打兩棒說：『一棒打你如是，一棒打你不如是。』僧人請教說：『不知弟子死向甚麼處去？』師父說：『你即今是生耶死耶？』僧人說：『生也不道，死也不道。』師父說：『你做得漸源奴。』僧人猶豫。師父便打出去。又一個僧人來。師父說：『適來這僧納一場敗闕，你還知么？』僧人說：『知。』師父也打。僧人請教夾山境（realm of Jiashan）。話聲未斷，師父便喝。僧人驚慌失措。師父說：『你問甚麼？』僧人想要舉話，師父連打帶喝趕出去。又有僧人請教說：『弟子參禪不得，病在甚處？』師父說：『病在這裡。』僧人說：『某』

【English Translation】 English version The master struck him again. He then asked a monk, 'The Dao doesn't need cultivation, just avoid defilement. What is the undefiled Dao?' The monk said, 'This humble one dares not say.' The master said, 'Why do you not dare to say?' The monk said, 'I fear defilement.' The master called for a servant to bring a dustpan and broom. The monk was flustered. The master then struck him and drove him out. The master, seeing a monk enter, said, 'No, no, get out.' The monk then left. The master said, 'A person without measure, turned by the veins of language.' Another monk entered, and the master also said, 'No, no, get out.' The monk instead approached closer. The master said, 'Having told you no, what else are you seeking?' and struck him, driving him out. Yet another monk entered and said, 'The two monks just now did not understand the abbot's meaning.' The master lowered his head and sighed. The monk was at a loss. The master struck him, saying, 'You, of all people, understand this old monk's meaning.' He then asked a monk, 'The purity of all-knowing wisdom (Sarvajnana, Buddha's knowledge of all things), without duality, without division, without difference, without cessation, how do you understand it?' The monk said, 'The purity of all-knowing wisdom, without duality, without division, without difference, without cessation, this humble one understands it just like that.' The master loudly said, 'Bring the cat here.' The monk was speechless. The master then shouted him out. He then asked a monk, 'I had a question for you the other day, and you answered me the other day, so why are you dozing off now?' The monk said, 'Thus it is, thus it is.' The master said, 'What are you saying?' The monk said, 'No, no.' The master struck him twice, saying, 'One strike for your 'thus it is,' and one strike for your 'not thus it is.' The monk asked for instruction, saying, 'I do not know where this humble one will go after death.' The master said, 'Are you now alive or dead?' The monk said, 'Neither alive nor dead.' The master said, 'You are acting like a Jian Yuan slave.' The monk hesitated. The master then struck him and drove him out. Another monk came. The master said, 'The monk just now suffered a complete defeat, do you know that?' The monk said, 'I know.' The master also struck him. The monk asked for instruction on the realm of Jiashan (realm of Jiashan). Before the words were finished, the master shouted. The monk was flustered. The master said, 'What are you asking?' The monk tried to speak, but the master struck and shouted him out. Another monk asked for instruction, saying, 'This humble one cannot practice Chan, where is the illness?' The master said, 'The illness is here.' The monk said, 'This'

甲為甚麼參不得。師云。開眼尿床漢。我打你去。示眾云。我這裡無法與人。只是據款結案。恰如你將個琉璃瓶子來。護惜似個甚麼。我一見便與你打破了。你又將個摩尼珠來。我又與你奪了。待你只恁么來。我又和你兩手截了。所以臨濟和尚道。逢佛殺佛。逢祖殺祖。逢羅漢殺羅漢。既稱善知識。為甚麼卻要殺人去。且道是甚麼道理。師法語極伙。正法眼藏武庫皆出師手。因神臂弓頌觸時忌。兩責衡梅。復主徑山終。

贊曰。臨濟十二傳而至大慧。其道愈盛。吾意謂此數世而後中微。不幸大慧一傳而諸子皆早世。火種既滅。遂使空愚妄偽輩奔潰捷出。盜佛法名器。妄言肆行。使臨濟一宗流為戲論。賺誤學者墮在暗處。雖慟哭流涕不足以信吾哀也。大慧之道如中天之日。方崇嵓䆳谷煙雲塵霧。阿修羅手乾闥婆城。此物施行之初成。為吾蔽虧。而日固自若也。所謂崇嵓䆳谷煙雲塵霧。阿修羅手乾闥婆城。謂之日可乎。方將蕩為飄風化為蜚塵。倏忽變滅。雖山河大地相與鼓舞。亦未足以快吾心也。大慧證悟廣大。不在嵓頭雪峰下。慧辯駿發如出南陽大珠間。殺活縱擒與首山風穴無異。如是學者當自求之。若其振祖克家。非一言可盡。於戲。先哲凋謝後生無聞。斯言不忘。庶幾為有心者。

大光明藏下卷(終)

【現代漢語翻譯】現代漢語譯本：為什麼甲不能參與？禪師說：『睜著眼睛尿床的傢伙！我要打你走。』禪師開示大眾說：『我這裡沒有法可以給人，只是根據事實結案。』恰如你拿來一個琉璃瓶子，愛護得像什麼似的，我一見就給你打破了。你又拿來一顆摩尼珠（如意寶珠），我又給你奪走了。等你只是這樣來，我又和你兩手截斷了。所以臨濟和尚說：『逢佛殺佛，逢祖殺祖，逢羅漢殺羅漢。』既然被稱為善知識（引導他人向善的人），為什麼卻要殺人呢？』且說這是什麼道理？禪師的法語極多，《正法眼藏》（佛法的精髓）和武庫都出自禪師之手。因為神臂弓的頌觸犯了忌諱，兩次責罰衡陽和梅陽。後來主持徑山寺終老。

讚語說：臨濟宗傳了十二代到了大慧宗杲（禪師名號），他的道法更加興盛。我以為這會在幾代之後衰微。不幸的是，大慧禪師傳了一代，他的弟子們都早逝了，火種既然熄滅，於是讓那些空虛愚昧虛偽之輩蜂擁而出，盜用佛法的名義和器物，胡說八道，肆意妄為，使得臨濟宗淪為戲論，欺騙誤導學者，使他們墮落在黑暗之中。即使我痛哭流涕也不足以表達我的悲哀。大慧禪師的道法如同中天的太陽，正當高山深谷煙雲塵霧，阿修羅（一種惡神）的手和乾闥婆（一種天神）的城，這些事物施行之初就形成了，被我們遮蔽虧損，而太陽本來就是那樣。所謂高山深谷煙雲塵霧，阿修羅的手和乾闥婆的城，能說太陽就是這些嗎？將要盪滌為飄風，化為飛塵，倏忽之間變滅。即使山河大地一起鼓舞，也不足以使我感到快樂。大慧禪師的證悟廣大，不在巖頭和雪峰之下。慧辯敏捷如從南陽慧忠國師和大珠慧海禪師之間涌出。殺活縱擒與首山省念禪師和風穴延沼禪師沒有差異。像這樣的學者應當自己去尋求。至於他振興祖業，光大家風，不是一句話可以說盡的。唉！先哲凋謝，後生沒有聽聞，這句話不要忘記，或許可以爲了有心人。

《大光明藏》下卷（終）

【English Translation】 English version: Why can't Jia participate? The master said, 'A bed-wetting fellow with open eyes! I'll hit you and send you away.' The master addressed the assembly, saying, 'Here, I have no Dharma to give to anyone; I only settle cases based on the facts.' It's just like you bringing a crystal bottle, cherishing it as if it were something precious. As soon as I see it, I'll break it for you. Then you bring a Mani jewel (wish-fulfilling jewel), and I'll snatch it away from you. When you come at me like that, I'll cut off both your hands. That's why Linji (Rinzai) said, 'If you meet the Buddha, kill the Buddha; if you meet a patriarch, kill the patriarch; if you meet an Arhat, kill the Arhat.' Since one is called a 'good advisor' (one who guides others towards goodness), why would one want to kill people?' Tell me, what is the principle behind this? The master's Dharma talks were numerous; the 'Eye Treasury of the True Dharma' (essence of Buddhist teachings) and the arsenal all came from the master's hand. Because the eulogy of the divine-armed bow violated the taboo, he was twice punished in Hengyang and Meiyang. Later, he presided over Jingshan Temple until his death.

The eulogy says: The Linji (Rinzai) school, after twelve generations, reached Dahui Zonggao (Zen master's name), and his Dharma became even more prosperous. I thought this would decline after a few generations. Unfortunately, Dahui (Zen Master) only transmitted it for one generation, and his disciples all died young. Since the spark was extinguished, it allowed those empty, ignorant, and false people to swarm out, stealing the name and instruments of the Buddha Dharma, talking nonsense and acting recklessly, causing the Linji (Rinzai) school to become a theatrical performance, deceiving and misleading scholars, causing them to fall into darkness. Even if I weep bitterly, it would not be enough to express my sorrow. Dahui (Zen Master)'s Dharma is like the sun in the mid-sky, just when high mountains, deep valleys, smoke, clouds, dust, and mist, the hand of Asura (a type of evil spirit), and the city of Gandharva (a type of celestial being) are formed at the beginning of these things, obscured and diminished by us, but the sun is originally like that. The so-called high mountains, deep valleys, smoke, clouds, dust, and mist, the hand of Asura (a type of evil spirit), and the city of Gandharva (a type of celestial being), can it be said that the sun is these things? It will be washed away as a gust of wind, transformed into flying dust, and vanish in an instant. Even if the mountains and rivers dance together, it would not be enough to make me happy. Dahui (Zen Master)'s enlightenment is vast, not below Yantou and Xuefeng. His wisdom and eloquence are swift, like emerging from between Nanyang Huizhong (National Teacher) and Dazhu Huihai (Zen Master). Killing and giving life, capturing and releasing, are no different from Shoushan Shengnian (Zen Master) and Fengxue Yanzhao (Zen Master). Scholars like this should seek it themselves. As for him revitalizing the ancestral heritage and glorifying the family tradition, it cannot be fully expressed in one sentence. Alas! The wise men of the past have passed away, and later generations have not heard of them. Do not forget this saying, perhaps it can be for those who have a mind for it.

The Lower Volume of 'The Great Light Treasury' (End)

No. 1563-E

寂音嘗作僧寶傳矣。但載其出處。與夫師資相擊節而已。于羅紋結角處則罕有之。頃之四明南郭見公如此編。皆鉤索佛祖玄奧。遂誥之曰。從上的的相承。果可以文字語言而發之乎。公斥之曰。汝依今育王者。彼方蔽一曲。猥見網罟。後學大方之論。未始聞也。予以離言之說。揚祖師妙處。要皆順考其宗。無一毫增損。有能閱此。若合符契。我之愿王立矣。蒙愛其文精粹而敘機緣斷不可隱。惜乎世故不成完書。將欲修證而添續之。後世必有楊子云者。

淳祐辛丑歲夏序權輿天目[里*市]樵文禮䟦

No. 1563-F

光明藏者。釋曇橘洲之所譜也。余閱之。宗派歷歷。且愛其詞不涉怪誕。真所謂文字般若。因鋟以傳。使無盡藏中一燈至千萬燈。照遍法界。善哉。

咸淳改元乙丑夏至日古汴趙(孟[序-予+(口/土)])書

【現代漢語翻譯】現代漢語譯本第1563-E號

寂音曾經撰寫過《僧寶傳》。但只記載了僧人的出身來歷，以及師徒之間相互讚賞的情節而已，對於精微奧妙之處則很少涉及。不久之後，四明南郭見到寂音的這種編撰方式，認為他都在探尋佛祖玄奧之處，於是告誡他說：『從上以來的的傳承，果真可以用文字語言來闡發嗎？』寂音斥責他說：『你依附於當今培育王者的人，他們只偏執於一個角落，淺薄地看到一些網罟，對於後學廣博的見解，從來沒有聽說過。』我用超越言語的說法，宣揚祖師的妙處，都要順著考察他們的宗派，沒有一絲一毫的增添或刪減。有能閱讀此書的人，如果覺得像符契一樣相合，我的願望就實現了。蒙愛惜此文的精粹，並且認為機緣斷不可隱瞞。可惜因為世事變故沒有完成全書，將要修補增續它。後世必定會有像楊子云那樣的人出現。

淳祐辛丑年夏季開始時，天目[里*市]樵文禮題跋。

第1563-F號

《光明藏》，是釋曇橘洲所編撰的。我閱讀之後，覺得宗派傳承歷歷分明，並且喜愛它的文辭不涉及怪異荒誕，真可謂是文字般若。因此刊刻流傳，使無盡藏中的一燈變成千萬燈，照遍法界。太好了。

咸淳改元乙丑年夏至日，古汴趙(孟[序-予+(口/土)])書。

【English Translation】 English version No. 1563-E

Jiyin once wrote 'Biographies of the Sangha Treasure'. However, it only recorded the origins of the monks and the mutual appreciation between teachers and disciples, rarely touching upon the subtle and profound aspects. Later, Nanguo of Siming saw Jiyin's compilation method, believing that he was exploring the profound mysteries of the Buddhas and Patriarchs, and thus admonished him, saying, 'Can the precise transmission from above truly be expressed through words and language?' Jiyin rebuked him, saying, 'You rely on those who cultivate kings today; they are only biased towards one corner, shallowly seeing some nets. They have never heard of the broad views of later learners.' I use teachings beyond words to promote the wonderful aspects of the Patriarchs, and I must examine their schools in accordance with their traditions, without adding or subtracting a single bit. If anyone who reads this book feels that it matches like a talisman, my wish will be fulfilled. Meng cherishes the essence of this text and believes that the opportunity should not be concealed. It is a pity that the complete book was not finished due to worldly affairs, and I intend to repair and add to it. In later generations, there will surely be someone like Yang Ziyun.

Written by Qiao Wenli of Tianmu [里*市] at the beginning of summer in the Xin Chou year of Chunyou.

No. 1563-F

'The Treasury of Light' was compiled by Shi Tan of Jizhou. After reading it, I found the lineages of the schools to be distinct and clear, and I loved that its words did not involve strange and absurd things. It can truly be called 'written Prajna'. Therefore, I engraved it to spread it, so that one lamp in the endless treasury becomes ten million lamps, illuminating the entire Dharma realm. Excellent.

Written by Zhao (Meng[序-予+(口/土)]) of Gubiàn on the summer solstice of the Yichou year of the Xianchun era.